T10n0279_大方廣佛華嚴經
大正藏第 10 冊 No. 0279 大方廣佛華嚴經
No. 279 [No. 278]
大周新譯大方廣佛華嚴經序
天冊金輪聖神皇帝制
蓋聞：「造化權輿之首，天道未分；龜龍系象之初，人文始著。雖萬八千歲，同臨有截之區；七十二君，詎識無邊之義。」由是人迷四忍，輪迴於六趣之中；家纏五蓋，沒溺於三塗之下。及夫鷲巖西峙，像駕東驅，慧日法王超四大而高視，中天調御越十地以居尊，包括鐵圍，延促沙劫。其為體也，則不生不滅；其為相也，則無去無來。念處、正勤，三十七品為其行；慈、悲、喜、舍，四無量法運其心。方便之力難思，圓對之機多緒，混大空而為量，豈算數之能窮？入纖芥之微區，匪名言之可述，無得而稱者，其唯大覺歟！
朕曩劫植因，叨承 佛記。金仙降旨，大云之偈先彰；玉扆披祥，寶雨之文后及。加以積善餘慶，俯集微躬，遂得地平天成，河清海晏。殊禎絕瑞，既日至而月書；貝牒靈文，亦時臻而歲洽。逾海越漠，獻琛之禮備焉；架險航深，重譯之辭罄矣。
《大方廣佛華嚴經》者，斯乃 諸佛之密藏，如來之性海。視之者，莫識其指歸；挹之者，罕測其涯際。有學、無學，志絕窺覦；二乘、三乘，寧希聽受。最勝
種智，莊嚴之跡既隆；普賢、文殊，願行之因斯滿。一句之內，包法界之無邊；一毫之中，置剎土而非隘。摩竭陀國，肇興妙會之緣；普光法堂，爰敷寂滅之理。緬惟奧義，譯在晉朝；時逾六代，年將四百。然圓一部之典，才獲三萬余言，唯啟半珠，未窺全寶。朕聞其梵本，先在於闐國中，遣使奉迎，近方至此。既睹百千之妙頌，乃披十萬之正文。粵以證聖元年，歲次乙未，月旅沽洗，朔惟戊申，以其十四日辛酉，于大遍空寺，親受筆削，敬譯斯經。遂得甘露流津，預夢庚申之夕；膏雨灑潤，后覃壬戌之辰。式開實相之門，還符一味之澤。以聖歷二年，歲次己亥，十月壬午朔，八日己丑，繕寫畢功；添性海之波瀾，廓法界之疆域。大乘頓教，普被于無窮；方廣真筌，遐該於有識。豈謂后五百歲，忽奉金口之言；娑婆境中，俄啟珠函之秘。所冀：闡揚沙界，宣暢塵區；並兩曜而長懸，彌十方而永布。一窺寶偈，慶溢心靈；三複幽宗，喜盈身意。雖則無說無示，理符不二之門；然而因言顯言，方闡大千之義。輒申鄙作，爰題序云。
大方廣佛華嚴經卷第一
于闐國三藏實叉難陀奉 制譯
世主妙嚴品第一之一
如是我聞：
一時，佛在摩竭提國阿蘭若法菩提場中，始成正覺。其地堅固，金
【現代漢語翻譯】 現代漢語譯本：佛陀的智慧，莊嚴的跡像已經興盛；普賢菩薩（象徵一切菩薩的普遍賢善的德行）和文殊菩薩（象徵智慧），他們的願力和修行已經圓滿。在一句話中，就包含了無邊無際的法界；在一根毫毛之中，就能容納無數的佛土而毫不狹隘。在摩竭陀國（古印度地名），開啟了奇妙法會的因緣；在普光法堂，宣講寂滅的真理。追溯這深奧的教義，翻譯成漢文是在晉朝；時間已經過了六代，將近四百年。然而，整部經典的篇幅，才翻譯了三萬多字，只開啟了半顆寶珠，未能窺見全部的寶藏。我聽說它的梵文字，先前在位於闐國（古西域國名）中，派遣使者去迎請，最近才到達這裡。既然看到了百千首美妙的偈頌，就展開了十萬字的經文。于證聖元年，歲次乙未年，在沽洗月，朔日為戊申日，十四日辛酉，在大遍空寺，親自進行筆削，恭敬地翻譯這部經典。於是得到了甘露般的法味，在庚申日的晚上預先夢見；膏雨般的法雨灑下，在壬戌日之後滋潤萬物。開啟了實相之門，還符合一味的法澤。在聖歷二年，歲次己亥年，十月壬午朔，八日己丑，繕寫完畢；增添了性海的波瀾，擴充套件了法界的疆域。大乘頓教，普遍覆蓋無量眾生；方廣的真實教義，廣泛涵蓋一切有情。難道說在後五百歲，忽然奉到佛陀金口所說的教言；在娑婆世界（我們所居住的世界）中，突然開啟了寶藏的秘密。所希望的是：闡揚沙界，宣揚塵區；與日月同輝，永遠流佈於十方。一旦看到寶貴的偈頌，心中充滿喜悅；反覆研習深奧的宗旨，身心都充滿歡喜。雖然說無說無示，道理符合不二之門；然而通過言語來顯明真理，才能闡述大千世界的意義。我冒昧地寫下這篇序言。 《大方廣佛華嚴經》卷第一 于闐國三藏實叉難陀（唐代高僧）奉旨翻譯 世主妙嚴品第一之一 如是我聞： 一時，佛在摩竭提國（古印度地名）阿蘭若法（寂靜處）菩提場中，剛剛成就正覺。那裡的土地堅固，
【English Translation】 English version: The wisdom of the Buddha, the majestic signs have already flourished; Samantabhadra Bodhisattva (symbolizing the universal virtuous conduct of all Bodhisattvas) and Manjushri Bodhisattva (symbolizing wisdom), their vows and practices have been fulfilled. Within a single sentence, it encompasses the boundless Dharma realm; within a single hair, it can contain countless Buddha lands without being cramped. In the country of Magadha (an ancient Indian place name), the conditions for a wonderful Dharma assembly were initiated; in the Puguang Dharma Hall, the truth of Nirvana was expounded. Tracing back to this profound doctrine, its translation into Chinese was during the Jin Dynasty; time has passed through six generations, nearly four hundred years. However, the entire length of the scripture has only been translated into more than thirty thousand words, only opening half of the precious pearl, failing to glimpse the entire treasure. I heard that its Sanskrit version was previously in the country of Khotan (an ancient Western Region country), and envoys were sent to welcome it, and it has only recently arrived here. Since I have seen hundreds and thousands of beautiful verses, I have unfolded the text of one hundred thousand words. In the first year of the Zheng Sheng era, the year of Yiwei, in the month of Guxi, the first day was Wushen, and on the fourteenth day, Xinyou, at the Dabiankong Temple, I personally engaged in editing and respectfully translated this scripture. Thus, I received the taste of nectar-like Dharma, and had a premonition in a dream on the night of Gengshen; the rain of Dharma like ointment sprinkled down, nourishing all things after the day of Renxu. It opened the door to the true form, and also conformed to the taste of oneness. In the second year of the Shengli era, the year of Jihai, on the first day of the month of Renwu, on the eighth day of Jichou, the copying was completed; it added to the waves of the nature sea, and expanded the boundaries of the Dharma realm. The sudden teaching of Mahayana, universally covers countless sentient beings; the true teachings of Fangguang, widely encompass all sentient beings. Could it be said that after five hundred years, we suddenly received the teachings spoken from the golden mouth of the Buddha; in the Saha world (the world we live in), the secret of the treasure was suddenly opened. What is hoped for is: to propagate the sand realms, to proclaim the dust regions; to shine with the sun and moon, and to be eternally spread throughout the ten directions. Once seeing the precious verses, the heart is filled with joy; repeatedly studying the profound principles, the body and mind are filled with joy. Although it is said that there is no speaking and no showing, the principle conforms to the gate of non-duality; however, through words to reveal the truth, the meaning of the great chiliocosm can be explained. I have presumptuously written this preface. The Avatamsaka Sutra, Volume One Translated by Tripitaka Master Siksananda of Khotan by Imperial Decree Chapter One: The Wondrous Adornments of the World Rulers, Part One Thus have I heard: At one time, the Buddha was in the Bodhi field of the Aranya Dharma (a place of tranquility) in the country of Magadha (an ancient Indian place name), having just attained perfect enlightenment. The ground there was firm,
剛所成；上妙寶輪，及眾寶華、清凈摩尼，以為嚴飾；諸色相海，無邊顯現；摩尼為幢，常放光明，恒出妙音，眾寶羅網，妙香華纓，周匝垂布；摩尼寶王，變現自在，雨無盡寶及眾妙華分散於地；寶樹行列，枝葉光茂。佛神力故，令此道場一切莊嚴于中影現。其菩提樹高顯殊特：金剛為身，琉璃為干；眾雜妙寶以為枝條；寶葉扶疏，垂蔭如雲；寶華雜色，分枝布影，復以摩尼而為其果，含輝發焰，與華間列。其樹周圍咸放光明，于光明中雨摩尼寶，摩尼寶內，有諸菩薩，其眾如雲，俱時出現。又以如來威神力故，其菩提樹恒出妙音，說種種法，無有盡極。如來所處宮殿樓閣，廣博嚴麗充遍十方，眾色摩尼之所整合，種種寶華以為莊校；諸莊嚴具流光如雲，從宮殿間萃影成幢。無邊菩薩道場眾會咸集其所，以能出現諸佛光明不思議音。摩尼寶王而為其網，如來自在神通之力所有境界皆從中出；一切眾生居處屋宅，皆於此中現其影像。又以諸佛神力所加，一念之間，悉包法界。其師子座，高廣妙好：摩尼為臺，蓮華為網，清凈妙寶以為其輪，眾色雜華而作瓔珞。堂榭、樓閣、階砌、戶牖，凡諸物像，備體莊嚴；寶樹枝果，週迴間列。摩尼光云，互相照耀；十方諸佛，化現珠玉；一切菩薩髻中妙寶，悉放光明而來瑩燭。復
【現代漢語翻譯】 現代漢語譯本：剛剛成就；最上等的寶輪，以及各種寶花、清凈的摩尼寶珠，用來莊嚴修飾；各種色彩的景象如海洋般，無邊無際地顯現；摩尼寶珠做成的寶幢，常常放出光明，恒常發出美妙的聲音，各種寶物羅織成的網，美妙的香花瓔珞，周匝垂掛分佈；摩尼寶王，變化顯現自在，降下無盡的寶物和各種美妙的花朵散佈在地上；寶樹成行排列，枝葉光彩茂盛。由於佛的神力，使得這個道場的一切莊嚴景象都顯現在其中。那菩提樹高大顯眼，非常特別：樹身是金剛所成，樹幹是琉璃所成；各種雜色的美妙寶物作為枝條；寶葉茂盛，垂下的樹蔭像云一樣；寶花顏色多樣，分枝布影，又用摩尼寶珠作為果實，包含光輝，發出火焰，與花朵交錯排列。樹的周圍都放出光明，在光明中降下摩尼寶珠，摩尼寶珠內，有各種菩薩，他們的數量像云一樣，同時出現。又因為如來的威神力，那菩提樹恒常發出美妙的聲音，宣說種種佛法，沒有窮盡。如來所處的宮殿樓閣，廣闊莊嚴，遍佈十方，由各種顏色的摩尼寶珠聚集而成，用各種寶花來裝飾；各種莊嚴的器具，光芒如雲，從宮殿之間聚集，形成寶幢。無邊的菩薩道場集會都聚集在那裡，能夠顯現諸佛的光明和不可思議的聲音。摩尼寶王作為寶網，如來自在神通的力量所顯現的一切境界都從中出現；一切眾生居住的房屋宅院，都在其中顯現出影像。又因為諸佛神力的加持，在一念之間，就包含了整個法界。那獅子座，高大廣闊，美妙無比：用摩尼寶珠做成臺座，用蓮花做成網，用清凈的美妙寶物做成輪，用各種顏色的雜花做成瓔珞。殿堂、樓閣、臺階、門窗，凡是各種物像，都具備莊嚴的形態；寶樹的枝條和果實，週迴排列。摩尼寶珠的光芒像云一樣，互相照耀；十方諸佛，化現出珠玉；一切菩薩頭頂的妙寶，都放出光明來照耀。 復
【English Translation】 English version: Just accomplished; the supreme precious wheel, and various precious flowers, pure mani jewels, used for adornment; scenes of various colors, like an ocean, appear boundless; mani jewels made into banners, constantly emitting light, always producing wonderful sounds, nets woven from various treasures, wonderful fragrant flower garlands, hanging and spreading all around; the mani jewel king, transforming and manifesting freely, raining down endless treasures and various wonderful flowers scattered on the ground; rows of precious trees, branches and leaves shining and lush. Due to the Buddha's divine power, all the adornments of this Bodhimanda appear within it. That Bodhi tree is tall and conspicuous, very special: its body is made of diamond, its trunk is made of lapis lazuli; various mixed precious treasures are used as branches; the precious leaves are luxuriant, the shade hanging down like clouds; the precious flowers are of various colors, branching out and casting shadows, and mani jewels are used as fruits, containing radiance, emitting flames, interspersed with the flowers. The surroundings of the tree all emit light, and in the light, mani jewels rain down, and within the mani jewels, there are various Bodhisattvas, their numbers like clouds, appearing simultaneously. Also, because of the Tathagata's majestic power, that Bodhi tree constantly emits wonderful sounds, proclaiming various Dharmas, without end. The palaces and pavilions where the Tathagata resides, are vast and magnificent, pervading the ten directions, assembled from mani jewels of various colors, decorated with various precious flowers; various adornments, their light like clouds, gather from the palaces, forming banners. The boundless Bodhisattva assemblies of the Bodhimanda all gather there, able to manifest the Buddhas' light and inconceivable sounds. The mani jewel king serves as a net, and all the realms manifested by the Tathagata's power of free and unobstructed spiritual abilities emerge from it; the houses and dwellings where all sentient beings reside, all manifest their images within it. Also, because of the blessings of the Buddhas' divine power, in a single thought, it encompasses the entire Dharma realm. That lion throne is tall, vast, and wonderfully beautiful: made of mani jewels as a platform, with lotuses as a net, with pure and wonderful treasures as wheels, and with various colored mixed flowers as garlands. Halls, pavilions, steps, doors, and windows, all kinds of objects, are fully adorned; the branches and fruits of the precious trees, are arranged all around. The light of the mani jewels, like clouds, illuminate each other; the Buddhas of the ten directions, manifest pearls and jades; the wonderful jewels on the crowns of all Bodhisattvas, all emit light to illuminate. Furthermore
以諸佛威神所持，演說如來廣大境界，妙音遐暢，無處不及。
爾時，世尊處於此座，於一切法成最正覺，智入三世悉皆平等，其身充滿一切世間，其音普順十方國土。譬如虛空具含眾像，于諸境界無所分別；又如虛空普遍一切，于諸國土平等隨入。身恒遍坐一切道場，菩薩眾中威光赫奕，如日輪出，照明世界。三世所行，眾福大海，悉已清凈，而恒示生諸佛國土。無邊色相，圓滿光明，遍周法界，等無差別；演一切法，如布大云。一一毛端，悉能容受一切世界而無障礙，各現無量神通之力，教化調伏一切眾生；身遍十方而無來往，智入諸相，了法空寂。三世諸佛所有神變，于光明中靡不咸睹；一切佛土不思議劫所有莊嚴，悉令顯現。
有十佛世界微塵數菩薩摩訶薩所共圍繞，其名曰：普賢菩薩摩訶薩、普德最勝燈光照菩薩摩訶薩、普光師子幢菩薩摩訶薩、普寶焰妙光菩薩摩訶薩、普音功德海幢菩薩摩訶薩、普智光照如來境菩薩摩訶薩、普寶髻華幢菩薩摩訶薩、普覺悅意聲菩薩摩訶薩、普清凈無盡福光菩薩摩訶薩、普光明相菩薩摩訶薩、海月光大明菩薩摩訶薩、云音海光無垢藏菩薩摩訶薩、功德寶髻智生菩薩摩訶薩、功德自在王大光菩薩摩訶薩、善勇猛蓮華髻菩薩摩訶薩、普智云日幢菩薩摩訶薩、大精進
【現代漢語翻譯】 現代漢語譯本：憑藉諸佛的威神之力，宣說如來廣大的境界，美妙的聲音傳遍遙遠的地方，無處不到。 那時，世尊安坐於此座上，於一切法成就最正覺，智慧通達過去、現在、未來三世，完全平等。他的身體充滿一切世間，他的聲音普遍順應十方國土。譬如虛空包含一切形象，對於各種境界沒有分別；又如虛空普遍存在於一切，平等地進入各個國土。他的身體恒常遍坐於一切道場，在菩薩眾中威光顯赫，如同日輪升起，照亮世界。過去、現在、未來三世所修行的無量福德，都已清凈，並且恒常示現誕生於諸佛國土。他擁有無邊的色相，圓滿的光明，遍佈整個法界，平等無差別；他宣說一切法，如同佈下大云。他每一個毛孔，都能容納一切世界而沒有障礙，各自展現無量的神通之力，教化調伏一切眾生；他的身體遍佈十方而沒有來去，他的智慧通達一切現象，明瞭一切法的空性寂靜。過去、現在、未來三世諸佛所有的神通變化，都在他的光明中完全顯現；一切佛土在不可思議的劫數中所擁有的莊嚴，都令其顯現出來。 有十個佛世界微塵數（形容極多）的菩薩摩訶薩（大菩薩）共同圍繞著他，他們的名字是：普賢菩薩摩訶薩（普遍賢善的大菩薩）、普德最勝燈光照菩薩摩訶薩（以普遍的德行和最殊勝的燈光照耀的大菩薩）、普光師子幢菩薩摩訶薩（以普遍的光明和獅子旗幟為象徵的大菩薩）、普寶焰妙光菩薩摩訶薩（以普遍的寶焰和美妙的光芒為象徵的大菩薩）、普音功德海幢菩薩摩訶薩（以普遍的聲音、功德和海洋般的旗幟為象徵的大菩薩）、普智光照如來境菩薩摩訶薩（以普遍的智慧之光照耀如來境界的大菩薩）、普寶髻華幢菩薩摩訶薩（以普遍的寶髻和華麗的旗幟為象徵的大菩薩）、普覺悅意聲菩薩摩訶薩（以普遍的覺悟和悅耳的聲音為象徵的大菩薩）、普清凈無盡福光菩薩摩訶薩（以普遍的清凈和無盡的福德之光為象徵的大菩薩）、普光明相菩薩摩訶薩（以普遍的光明相貌為象徵的大菩薩）、海月光大明菩薩摩訶薩（以海洋、月光和光明為象徵的大菩薩）、云音海光無垢藏菩薩摩訶薩（以云的聲音、海洋的光芒和無垢的寶藏為象徵的大菩薩）、功德寶髻智生菩薩摩訶薩（以功德、寶髻和智慧為象徵的大菩薩）、功德自在王大光菩薩摩訶薩（以功德、自在和光明為象徵的大菩薩）、善勇猛蓮華髻菩薩摩訶薩（以善行、勇猛和蓮花寶髻為象徵的大菩薩）、普智云日幢菩薩摩訶薩（以普遍的智慧、雲和太陽旗幟為象徵的大菩薩）、大精進菩薩摩訶薩（具有大精進力的大菩薩）。
【English Translation】 English version: By the power of the Buddhas' majestic spiritual might, they expound the vast realm of the Tathagata (Buddha), their wondrous sounds travel far and wide, reaching everywhere. At that time, the World Honored One, seated on this seat, attained the most perfect enlightenment regarding all dharmas (teachings), his wisdom penetrating the three periods of time (past, present, and future) with complete equality. His body filled all the worlds, and his voice resonated throughout the ten directions. Like space containing all forms, without discrimination towards any realm; and like space pervading all, entering all lands equally. His body constantly sits in all sacred places, his majestic light shining brightly among the Bodhisattvas, like the rising sun illuminating the world. The immeasurable merits he has cultivated in the three periods of time are all purified, and he constantly manifests birth in the Buddha lands. He possesses boundless forms, perfect light, pervading the entire Dharma realm, equal and without difference; he expounds all dharmas, like spreading vast clouds. Each pore of his body can contain all worlds without obstruction, each manifesting immeasurable spiritual powers, teaching and subduing all sentient beings; his body pervades the ten directions without coming or going, his wisdom penetrates all phenomena, understanding the emptiness and stillness of all dharmas. All the spiritual transformations of the Buddhas of the three periods of time are fully revealed in his light; all the adornments of all Buddha lands throughout inconceivable kalpas (eons) are made manifest. There were Bodhisattva Mahasattvas (great Bodhisattvas), as numerous as the dust particles of ten Buddha worlds, surrounding him. Their names were: Samantabhadra Bodhisattva Mahasattva (Universal Worthy Great Bodhisattva), Pradeepa-Uttama-Jyoti-Prabha Bodhisattva Mahasattva (Great Bodhisattva of Universal Virtue, Supreme Light Illumination), Sarva-Prabha-Simha-Dhvaja Bodhisattva Mahasattva (Great Bodhisattva of Universal Light, Lion Banner), Sarva-Ratna-Jyoti-Prabha Bodhisattva Mahasattva (Great Bodhisattva of Universal Jewel Flame, Wonderful Light), Sarva-Ghosa-Guna-Sagara-Dhvaja Bodhisattva Mahasattva (Great Bodhisattva of Universal Sound, Merit Ocean Banner), Sarva-Jnana-Jyoti-Tathagata-Visaya Bodhisattva Mahasattva (Great Bodhisattva of Universal Wisdom Light, Tathagata Realm), Sarva-Ratna-Mukuta-Pushpa-Dhvaja Bodhisattva Mahasattva (Great Bodhisattva of Universal Jewel Crown, Flower Banner), Sarva-Bodhi-Manorama-Svara Bodhisattva Mahasattva (Great Bodhisattva of Universal Enlightenment, Delightful Sound), Sarva-Visuddha-Ananta-Punya-Prabha Bodhisattva Mahasattva (Great Bodhisattva of Universal Purity, Endless Merit Light), Sarva-Prabha-Lakshana Bodhisattva Mahasattva (Great Bodhisattva of Universal Light Appearance), Sagara-Chandra-Jyoti-Mahaprabha Bodhisattva Mahasattva (Great Bodhisattva of Ocean, Moon Light, Great Illumination), Megha-Ghosa-Sagara-Prabha-Vimala-Garbha Bodhisattva Mahasattva (Great Bodhisattva of Cloud Sound, Ocean Light, Immaculate Treasury), Guna-Ratna-Mukuta-Jnana-Jata Bodhisattva Mahasattva (Great Bodhisattva of Merit, Jewel Crown, Wisdom Born), Guna-Svabhava-Raja-Mahaprabha Bodhisattva Mahasattva (Great Bodhisattva of Merit, Self-Mastery, Great Light), Subhadra-Virya-Padma-Mukuta Bodhisattva Mahasattva (Great Bodhisattva of Good Conduct, Courage, Lotus Crown), Sarva-Jnana-Megha-Surya-Dhvaja Bodhisattva Mahasattva (Great Bodhisattva of Universal Wisdom, Cloud, Sun Banner), and Mahavirya Bodhisattva Mahasattva (Great Bodhisattva of Great Vigor).
金剛𪗇菩薩摩訶薩、香焰光幢菩薩摩訶薩、大明德深美音菩薩摩訶薩、大福光智生菩薩摩訶薩……。如是等而為上首，有十佛世界微塵數。此諸菩薩，往昔皆與毗盧遮那如來共集善根，修菩薩行；皆從如來善根海生，諸波羅蜜悉已圓滿；慧眼明徹，等觀三世；于諸三昧，具足清凈；辯才如海，廣大無盡；具佛功德，尊嚴可敬；知眾生根，如應化伏；入法界藏，智無差別；證佛解脫，甚深廣大；能隨方便，入於一地，而以一切愿海所持，恒與智俱盡未來際；了達諸佛希有廣大秘密之境，善知一切佛平等法，已踐如來普光明地，入于無量三昧海門；於一切處，皆隨現身；世法所行，悉同其事；總持廣大，集眾法海；辯才善巧，轉不退輪；一切如來功德大海，咸入其身；一切諸佛所在國土，皆隨愿往；已曾供養一切諸佛，無邊際劫，歡喜無倦；一切如來得菩提處，常在其中，親近不捨；恒以所得普賢愿海，令一切眾生智身具足。成就如是無量功德。
復有佛世界微塵數執金剛神，所謂：妙色那羅延執金剛神、日輪速疾幢執金剛神、須彌華光執金剛神、清凈云音執金剛神、諸根美妙執金剛神、可愛樂光明執金剛神、大樹雷音執金剛神、師子王光明執金剛神、密焰勝目執金剛神、蓮華光摩尼髻執金剛神……。如是等而為上
【現代漢語翻譯】 現代漢語譯本：金剛𪗇菩薩摩訶薩（金剛手菩薩，Mahāsattva，偉大的菩薩）、香焰光幢菩薩摩訶薩（散發香氣火焰光芒的旗幟菩薩）、大明德深美音菩薩摩訶薩（具有偉大美德、深邃美妙聲音的菩薩）、大福光智生菩薩摩訶薩（具有大福報、光明智慧的菩薩）……。像這樣等菩薩為首，有十個佛世界微塵數之多。這些菩薩，過去都與毗盧遮那如來（Vairocana，光明遍照佛）共同積累善根，修行菩薩行；都從如來的善根海中出生，諸波羅蜜（pāramitā，到達彼岸的方法）都已圓滿；智慧之眼明亮透徹，平等觀察過去、現在、未來三世；對於各種三昧（samādhi，禪定），具足清凈；辯才如大海般，廣大無盡；具足佛的功德，尊貴莊嚴，令人敬畏；瞭解眾生的根性，根據情況教化降伏；進入法界（dharma-dhātu，宇宙真理）的寶藏，智慧沒有差別；證得佛的解脫，非常深奧廣大；能夠隨順方便，進入一個境界，而以一切愿海所持，恒常與智慧同在，直到未來際；明瞭諸佛希有廣大秘密的境界，善於瞭解一切佛的平等法，已經踐行如來普光明地，進入無量三昧之海；在一切地方，都隨順顯現身形；世俗所做的事情，都與他們相同；總持廣大，聚集眾法之海；辯才善巧，轉動不退轉的法輪；一切如來的功德大海，都融入自身；一切諸佛所在的國土，都隨愿前往；曾經供養一切諸佛，無邊無際的劫數，歡喜沒有疲倦；一切如來證得菩提（bodhi，覺悟）的地方，常常在其中，親近不捨；恒常以所獲得的普賢（Samantabhadra）愿海，令一切眾生智慧之身具足。成就這樣無量的功德。 復有佛世界微塵數執金剛神（Vajrapāṇi，手持金剛杵的神），所謂：妙色那羅延執金剛神（具有美妙色彩的Nārāyaṇa神）、日輪速疾幢執金剛神（像太陽輪一樣快速的旗幟神）、須彌華光執金剛神（具有須彌山光芒的神）、清凈云音執金剛神（具有清凈雲朵聲音的神）、諸根美妙執金剛神（具有美妙根性的神）、可愛樂光明執金剛神（具有可愛光明之神）、大樹雷音執金剛神（具有大樹雷鳴聲音的神）、師子王光明執金剛神（具有獅子王光明的神）、密焰勝目執金剛神（具有秘密火焰和殊勝眼睛的神）、蓮華光摩尼髻執金剛神（具有蓮花光芒和摩尼寶珠髮髻的神）……。像這樣等神為首。
【English Translation】 English version: Vajra-ketu Bodhisattva Mahāsattva (Vajra-hand Bodhisattva, a great being), Fragrant Flame Banner Bodhisattva Mahāsattva (Bodhisattva with fragrant flame banners), Great Virtuous Profound Beautiful Sound Bodhisattva Mahāsattva (Bodhisattva with great virtue and profound beautiful sound), Great Fortune Light Wisdom Born Bodhisattva Mahāsattva (Bodhisattva with great fortune, light, and wisdom)…. These and other Bodhisattvas are the leaders, numbering as many as the dust particles of ten Buddha worlds. These Bodhisattvas, in the past, all gathered good roots with Vairocana Tathagata (the Buddha of universal light), practiced the Bodhisattva path; all were born from the Tathagata's sea of good roots, and all the pāramitās (perfections) were fulfilled; their wisdom eyes are bright and clear, equally observing the three periods of time; regarding all samādhis (meditative absorptions), they are fully pure; their eloquence is like the ocean, vast and endless; they possess the Buddha's merits, are noble and dignified, and worthy of respect; they understand the roots of sentient beings, and transform and subdue them accordingly; they enter the treasury of the dharma-dhātu (the realm of reality), their wisdom is without differentiation; they have realized the Buddha's liberation, which is profound and vast; they can follow expedient means, enter one stage, and are sustained by the ocean of all vows, constantly with wisdom, until the end of the future; they understand the rare, vast, and secret realms of all Buddhas, are skilled in knowing all the equal dharmas of the Buddhas, have already trod the Tathagata's universally luminous ground, and entered the ocean of immeasurable samādhis; in all places, they manifest their bodies accordingly; the things done in the world, they do the same; they uphold the vast, gathering the ocean of all dharmas; their eloquence is skillful, turning the wheel of non-retrogression; the ocean of all the Tathagatas' merits, all enter their bodies; they go to all the lands where all the Buddhas are, according to their wishes; they have offered to all the Buddhas, for endless kalpas (eons), with joy and without weariness; in all the places where all the Tathagatas attain bodhi (enlightenment), they are always there, close and not leaving; they constantly use the Samantabhadra's ocean of vows they have attained, to make all sentient beings' wisdom bodies complete. They have accomplished such immeasurable merits. Furthermore, there are as many Vajrapāṇi (thunderbolt-wielding) gods as the dust particles of Buddha worlds, namely: Wonderful Color Nārāyaṇa Vajrapāṇi God (Nārāyaṇa god with wonderful colors), Sun Wheel Swift Banner Vajrapāṇi God (god with a banner as swift as the sun wheel), Sumeru Flower Light Vajrapāṇi God (god with the light of Mount Sumeru), Pure Cloud Sound Vajrapāṇi God (god with the sound of pure clouds), All Roots Wonderful Vajrapāṇi God (god with wonderful roots), Lovely Light Vajrapāṇi God (god with lovely light), Great Tree Thunder Sound Vajrapāṇi God (god with the sound of great tree thunder), Lion King Light Vajrapāṇi God (god with the light of the lion king), Secret Flame Superior Eye Vajrapāṇi God (god with secret flames and superior eyes), Lotus Light Mani Topknot Vajrapāṇi God (god with lotus light and mani jewel topknot)…. These and other gods are the leaders.
首，有佛世界微塵數，皆于往昔無量劫中恒發大愿，愿常親近供養諸佛；隨愿所行，已得圓滿，到于彼岸；積集無邊清凈福業，于諸三昧所行之境悉已明達；獲神通力，隨如來住，入不思議解脫境界；處於眾會，威光特達，隨諸眾生所應現身而示調伏；一切諸佛化形所在，皆隨化往；一切如來所住之處，常勤守護。
復有佛世界微塵數身眾神，所謂：華髻莊嚴身眾神、光照十方身眾神、海音調伏身眾神、凈華嚴髻身眾神、無量威儀身眾神、最上光嚴身眾神、凈光香云身眾神、守護攝持身眾神、普現攝取身眾神、不動光明身眾神……。如是等而為上首，有佛世界微塵數，皆于往昔成就大愿，供養承事一切諸佛。
復有佛世界微塵數足行神，所謂；寶印手足行神、蓮華光足行神、清凈華髻足行神、攝諸善見足行神、妙寶星幢足行神、樂吐妙音足行神、栴檀樹光足行神、蓮華光明足行神、微妙光明足行神、積集妙華足行神……。如是等而為上首，有佛世界微塵數，皆於過去無量劫中，親近如來，隨逐不捨。
復有佛世界微塵數道場神，所謂：凈莊嚴幢道場神、須彌寶光道場神、雷音幢相道場神、雨華妙眼道場神、華纓光髻道場神、雨寶莊嚴道場神、勇猛香眼道場神、金剛彩雲道場神、蓮華光明道場神、妙
【現代漢語翻譯】 現代漢語譯本：首先，有如佛世界微塵數般眾多的菩薩，他們都在過去無量劫中恒常發下大愿，愿能時常親近供養諸佛；他們隨著自己的願力修行，已經達到圓滿的境界，到達了彼岸（涅槃）；他們積累了無邊清凈的福德，對於各種三昧（禪定）所達到的境界都已明瞭通達；他們獲得了神通之力，追隨如來（佛陀）的住處，進入不可思議的解脫境界；他們處於大眾集會之中，威光特別顯赫，隨著各種眾生所應接受的教化而示現不同的身形來調伏他們；一切諸佛化身所在之處，他們都隨之前往；一切如來所居住的地方，他們都常勤守護。 又有如佛世界微塵數般眾多的身眾神，他們是：華髻莊嚴身眾神（以華麗髮髻裝飾身體的神）、光照十方身眾神（以光明照耀十方的神）、海音調伏身眾神（以海潮般的聲音調伏眾生的神）、凈華嚴髻身眾神（以清凈華麗的髮髻裝飾身體的神）、無量威儀身眾神（具有無量威儀的神）、最上光嚴身眾神（具有最上光明莊嚴的神）、凈光香云身眾神（以清凈的光明和香云爲裝飾的神）、守護攝持身眾神（守護和攝持眾生的神）、普現攝取身眾神（普遍示現並攝取眾生的神）、不動光明身眾神（具有不動光明之力的神）……。像這樣以他們為首的，有如佛世界微塵數般眾多的神，他們都在過去成就了大愿，供養承事一切諸佛。 又有如佛世界微塵數般眾多的足行神，他們是：寶印手足行神（手持寶印的足行神）、蓮華光足行神（足部發出蓮花光明的足行神）、清凈華髻足行神（以清凈華髻裝飾的足行神）、攝諸善見足行神（攝取各種善見的足行神）、妙寶星幢足行神（足部有妙寶星幢的足行神）、樂吐妙音足行神（喜歡發出美妙聲音的足行神）、栴檀樹光足行神（足部發出栴檀樹光明的足行神）、蓮華光明足行神（足部發出蓮花光明的足行神）、微妙光明足行神（足部發出微妙光明的足行神）、積集妙華足行神（足部積聚美妙花朵的足行神）……。像這樣以他們為首的，有如佛世界微塵數般眾多的神，他們都在過去無量劫中，親近如來，隨從不離。 又有如佛世界微塵數般眾多的道場神，他們是：凈莊嚴幢道場神（以清凈莊嚴的寶幢裝飾道場的神）、須彌寶光道場神（道場發出須彌山寶光的神）、雷音幢相道場神（道場發出雷音寶幢之相的神）、雨華妙眼道場神（道場降下花雨，具有美妙眼睛的神）、華纓光髻道場神（道場以花纓和光髻裝飾的神）、雨寶莊嚴道場神（道場降下寶物莊嚴的神）、勇猛香眼道場神（道場具有勇猛香眼的神）、金剛彩雲道場神（道場有金剛彩雲的神）、蓮華光明道場神（道場發出蓮花光明之神）、妙
【English Translation】 English version: First, there are as many Bodhisattvas as there are dust particles in countless Buddha worlds, all of whom have constantly made great vows in the immeasurable past kalpas, wishing to always be close to and make offerings to all Buddhas; they have practiced according to their vows, have attained perfect realization, and have reached the other shore (Nirvana); they have accumulated boundless pure merits, and are clear and understanding of all the states attained through various Samadhis (meditative absorptions); they have obtained supernatural powers, follow the dwelling places of the Tathagatas (Buddhas), and enter the inconceivable realm of liberation; they are present in the assemblies, their majestic light is particularly outstanding, and they manifest different forms to tame and subdue various sentient beings according to their needs; they follow wherever the emanations of all Buddhas appear; and they constantly and diligently protect all the places where the Tathagatas reside. Furthermore, there are as many body-dwelling spirits as there are dust particles in countless Buddha worlds, namely: the Flower-Crest Adornment Body-Dwelling Spirits, the Light-Illuminating-Ten-Directions Body-Dwelling Spirits, the Ocean-Sound Taming Body-Dwelling Spirits, the Pure-Flower-Crest Adornment Body-Dwelling Spirits, the Immeasurable-Dignity Body-Dwelling Spirits, the Supreme-Light-Adornment Body-Dwelling Spirits, the Pure-Light-Fragrant-Cloud Body-Dwelling Spirits, the Protecting-and-Sustaining Body-Dwelling Spirits, the Universally-Manifesting-and-Gathering Body-Dwelling Spirits, the Immovable-Light Body-Dwelling Spirits... Such as these, leading as many spirits as there are dust particles in countless Buddha worlds, all of whom have accomplished great vows in the past, making offerings and serving all Buddhas. Furthermore, there are as many foot-traveling spirits as there are dust particles in countless Buddha worlds, namely: the Jewel-Seal-Hand Foot-Traveling Spirits, the Lotus-Light Foot-Traveling Spirits, the Pure-Flower-Crest Foot-Traveling Spirits, the Gathering-All-Good-Views Foot-Traveling Spirits, the Wonderful-Jewel-Star-Banner Foot-Traveling Spirits, the Joyful-Uttering-Wonderful-Sounds Foot-Traveling Spirits, the Sandalwood-Tree-Light Foot-Traveling Spirits, the Lotus-Light Foot-Traveling Spirits, the Subtle-Light Foot-Traveling Spirits, the Accumulating-Wonderful-Flowers Foot-Traveling Spirits... Such as these, leading as many spirits as there are dust particles in countless Buddha worlds, all of whom in the immeasurable past kalpas have been close to the Tathagatas, following them without leaving. Furthermore, there are as many spirits of the Bodhimanda (place of enlightenment) as there are dust particles in countless Buddha worlds, namely: the Pure-Adornment-Banner Bodhimanda Spirits, the Sumeru-Jewel-Light Bodhimanda Spirits, the Thunder-Sound-Banner-Appearance Bodhimanda Spirits, the Rain-of-Flowers-Wonderful-Eye Bodhimanda Spirits, the Flower-Tassel-Light-Crest Bodhimanda Spirits, the Rain-of-Jewels-Adornment Bodhimanda Spirits, the Courageous-Fragrant-Eye Bodhimanda Spirits, the Vajra-Colored-Cloud Bodhimanda Spirits, the Lotus-Light Bodhimanda Spirits, the Wonderful
光照耀道場神……。如是等而為上首，有佛世界微塵數，皆於過去值無量佛，成就願力，廣興供養。
復有佛世界微塵數主城神，所謂：寶峰光耀主城神、妙嚴宮殿主城神、清凈喜寶主城神、離憂清凈主城神、華燈焰眼主城神、焰幢明現主城神、盛福光明主城神、清凈光明主城神、香髻莊嚴主城神、妙寶光明主城神……。如是等而為上首，有佛世界微塵數，皆于無量不思議劫，嚴凈如來所居宮殿。
復有佛世界微塵數主地神，所謂：普德凈華主地神、堅福莊嚴主地神、妙華嚴樹主地神、普散眾寶主地神、凈目觀時主地神、妙色勝眼主地神、香毛髮光主地神、悅意音聲主地神、妙華旋髻主地神、金剛嚴體主地神……。如是等而為上首，有佛世界微塵數，皆于往昔發深重愿，愿常親近諸佛如來，同修福業。
復有無量主山神，所謂：寶峰開華主山神，華林妙髻主山神、高幢普照主山神、離塵凈髻主山神、光照十方主山神、大力光明主山神、威光普勝主山神、微密光輪主山神、普眼現見主山神、金剛密眼主山神……。如是等而為上首，其數無量，皆于諸法得清凈眼。
復有不可思議數主林神，所謂：布華如雲主林神、擢干舒光主林神、生芽發耀主林神、吉祥凈葉主林神、垂布焰藏主林神、清凈光明
【現代漢語翻譯】 現代漢語譯本 光照耀道場的神……。像這樣為首的，有佛世界微塵數那麼多，他們都在過去值遇過無數的佛，成就了願力，廣泛地進行供養。 又有佛世界微塵數那麼多的主城神，他們是：寶峰光耀主城神、妙嚴宮殿主城神、清凈喜寶主城神、離憂清凈主城神、華燈焰眼主城神、焰幢明現主城神、盛福光明主城神、清凈光明主城神、香髻莊嚴主城神、妙寶光明主城神……。像這樣為首的，有佛世界微塵數那麼多，他們都在無數不可思議的劫中，莊嚴清凈如來所居住的宮殿。 又有佛世界微塵數那麼多的主地神，他們是：普德凈華主地神、堅福莊嚴主地神、妙華嚴樹主地神、普散眾寶主地神、凈目觀時主地神、妙色勝眼主地神、香毛髮光主地神、悅意音聲主地神、妙華旋髻主地神、金剛嚴體主地神……。像這樣為首的，有佛世界微塵數那麼多，他們都在往昔發下深重的誓願，愿常常親近諸佛如來，一同修習福業。 又有無數的主山神，他們是：寶峰開華主山神、華林妙髻主山神、高幢普照主山神、離塵凈髻主山神、光照十方主山神、大力光明主山神、威光普勝主山神、微密光輪主山神、普眼現見主山神、金剛密眼主山神……。像這樣為首的，數量無數，他們都在諸法中得到了清凈的眼。 又有不可思議數量的主林神，他們是：布華如雲主林神、擢干舒光主林神、生芽發耀主林神、吉祥凈葉主林神、垂布焰藏主林神、清凈光明
【English Translation】 English version The gods who illuminate the Bodhimanda (道場, the place of enlightenment)... Such beings, leading the others, are as numerous as the dust particles in a Buddha-world. They have all encountered countless Buddhas in the past, fulfilled their vows, and extensively made offerings. Again, there are gods of the city, as numerous as the dust particles in a Buddha-world. They are: the City God of Jeweled Peak Radiance, the City God of Wondrously Adorned Palaces, the City God of Pure Joyful Treasures, the City God of Freedom from Sorrow and Purity, the City God of Flower Lamp Flame Eyes, the City God of Flaming Banner Manifestation, the City God of Abundant Fortune and Light, the City God of Pure Light, the City God of Fragrant Topknot Adornment, the City God of Wondrous Jewel Light... Such beings, leading the others, are as numerous as the dust particles in a Buddha-world. They have all, in countless inconceivable kalpas (劫, eons), adorned and purified the palaces where the Tathagatas (如來, Buddhas) reside. Again, there are gods of the earth, as numerous as the dust particles in a Buddha-world. They are: the Earth God of Universal Virtue and Pure Flowers, the Earth God of Firm Fortune Adornment, the Earth God of Wondrous Flower Adorned Trees, the Earth God of Universally Scattering Treasures, the Earth God of Pure Eyes Observing the Time, the Earth God of Wondrous Color and Superior Eyes, the Earth God of Fragrant Hair Radiance, the Earth God of Pleasing Sounds, the Earth God of Wondrous Flower Whorled Topknots, the Earth God of Vajra (金剛, diamond) Adorned Body... Such beings, leading the others, are as numerous as the dust particles in a Buddha-world. They have all, in the past, made profound vows, wishing to always be close to the Buddhas and Tathagatas, and to cultivate meritorious deeds together. Again, there are countless mountain gods. They are: the Mountain God of Jeweled Peak Opening Flowers, the Mountain God of Flower Forest Wondrous Topknots, the Mountain God of High Banner Universal Illumination, the Mountain God of Freedom from Dust and Pure Topknots, the Mountain God of Light Illuminating the Ten Directions, the Mountain God of Great Power and Light, the Mountain God of Majestic Light Universally Victorious, the Mountain God of Subtle and Secret Light Wheels, the Mountain God of Universal Eyes Manifesting Vision, the Mountain God of Vajra Secret Eyes... Such beings, leading the others, are countless in number. They have all attained pure eyes in all dharmas (法, teachings). Again, there are an inconceivable number of forest gods. They are: the Forest God of Spreading Flowers Like Clouds, the Forest God of Upright Stems Extending Light, the Forest God of Sprouting Buds and Radiating Brilliance, the Forest God of Auspicious Pure Leaves, the Forest God of Hanging and Spreading Flame Treasures, the Forest God of Pure Light
主林神、可意雷音主林神、光香普遍主林神、妙光回耀主林神、華果光味主林神……。如是等而為上首，不思議數，皆有無量可愛光明。
復有無量主藥神，所謂：吉祥主藥神、栴檀林主藥神、清凈光明主藥神、名稱普聞主藥神、毛孔光明主藥神、普治清凈主藥神、大發吼聲主藥神、蔽日光幢主藥神、明見十方主藥神、益氣明目主藥神……。如是等而為上首，其數無量，性皆離垢，仁慈祐物。
復有無量主稼神，所謂：柔軟勝味主稼神、時華凈光主稼神、色力勇健主稼神、增長精氣主稼神、普生根果主稼神、妙嚴環髻主稼神、潤澤凈華主稼神、成就妙香主稼神、見者愛樂主稼神、離垢凈光主稼神……。如是等而為上首，其數無量，莫不皆得大喜成就。
復有無量主河神，所謂：普發迅流主河神、普潔泉澗主河神、離塵凈眼主河神、十方遍吼主河神、救護眾生主河神、無熱凈光主河神、普生歡喜主河神、廣德勝幢主河神、光照普世主河神、海德光明主河神……。如是等而為上首，有無量數，皆勤作意利益眾生。
復有無量主海神，所謂：出現寶光主海神、成金剛幢主海神、遠塵離垢主海神、普水宮殿主海神、吉祥寶月主海神、妙華龍髻主海神、普持光味主海神、寶焰華光主海神、金剛妙髻主海
【現代漢語翻譯】 現代漢語譯本 還有主林神，如主林神（守護森林的神）中的主林神、可意雷音主林神（發出悅耳雷聲的守護森林的神）、光香普遍主林神（散發光芒和香氣的守護森林的神）、妙光回耀主林神（以奇妙光芒照耀的守護森林的神）、華果光味主林神（使花果散發光芒和美味的守護森林的神）……。像這樣等等為首的，數量不可思議，都具有無量可愛的光明。 又有無量主藥神，如吉祥主藥神（帶來吉祥的守護藥草的神）、栴檀林主藥神（守護栴檀林的藥神）、清凈光明主藥神（擁有清凈光明的藥神）、名稱普聞主藥神（名聲遠揚的藥神）、毛孔光明主藥神（毛孔散發光明的藥神）、普治清凈主藥神（普遍治療疾病的藥神）、大發吼聲主藥神（發出巨大吼聲的藥神）、蔽日光幢主藥神（能遮蔽陽光的藥神）、明見十方主藥神（能明見十方的藥神）、益氣明目主藥神（能增強氣力、明亮眼睛的藥神）……。像這樣等等為首的，數量無量，本性都遠離污垢，仁慈地庇佑萬物。 又有無量主稼神，如柔軟勝味主稼神（使莊稼具有柔軟和美味的守護神）、時華凈光主稼神（使莊稼在適時開花並散發清凈光芒的守護神）、色力勇健主稼神（使莊稼具有色彩、力量和健壯的守護神）、增長精氣主稼神（使莊稼增長精氣的守護神）、普生根果主稼神（使莊稼普遍生長根和果實的守護神）、妙嚴環髻主稼神（使莊稼具有美妙莊嚴的環形髮髻的守護神）、潤澤凈華主稼神（使莊稼潤澤並開出清凈花朵的守護神）、成就妙香主稼神（使莊稼成就美妙香氣的守護神）、見者愛樂主稼神（使見到莊稼的人都喜愛快樂的守護神）、離垢凈光主稼神（使莊稼遠離污垢並散發清凈光芒的守護神）……。像這樣等等為首的，數量無量，沒有一個不獲得大歡喜成就的。 又有無量主河神，如普發迅流主河神（使河流普遍發出迅猛水流的守護神）、普潔泉澗主河神（使泉水和山澗普遍清凈的守護神）、離塵凈眼主河神（使河流遠離塵埃並具有清凈眼睛的守護神）、十方遍吼主河神（使河流在十方發出吼聲的守護神）、救護眾生主河神（救護眾生的守護神）、無熱凈光主河神（使河流沒有熱量並散發清凈光芒的守護神）、普生歡喜主河神（使河流普遍產生歡喜的守護神）、廣德勝幢主河神（使河流具有廣大功德和勝利旗幟的守護神）、光照普世主河神（使河流的光芒照耀整個世界的守護神）、海德光明主河神（使河流具有大海功德和光明的守護神）……。像這樣等等為首的，數量無量，都勤奮地致力於利益眾生。 又有無量主海神，如出現寶光主海神（使海洋出現寶貴光芒的守護神）、成金剛幢主海神（使海洋形成金剛旗幟的守護神）、遠塵離垢主海神（使海洋遠離塵埃和污垢的守護神）、普水宮殿主海神（使海洋普遍具有宮殿的守護神）、吉祥寶月主海神（使海洋具有吉祥寶月的守護神）、妙華龍髻主海神（使海洋具有美妙花朵和龍形髮髻的守護神）、普持光味主海神（使海洋普遍具有光芒和味道的守護神）、寶焰華光主海神（使海洋具有寶焰和光芒的守護神）、金剛妙髻主海神（使海洋具有金剛和美妙髮髻的守護神）……
【English Translation】 English version There are also forest-ruling spirits, such as the Chief Forest Spirit (guardian of the forest), the Pleasant Thunder Sound Chief Forest Spirit (guardian of the forest who emits pleasant thunder sounds), the Light and Fragrance Universal Chief Forest Spirit (guardian of the forest who emits light and fragrance), the Wonderful Light Returning Chief Forest Spirit (guardian of the forest who illuminates with wonderful light), the Flower and Fruit Light and Flavor Chief Forest Spirit (guardian of the forest who makes flowers and fruits emit light and flavor)... Such beings and others are the leaders, their numbers are inconceivable, and they all possess immeasurable and lovely light. There are also immeasurable medicine-ruling spirits, such as the Auspicious Medicine-Ruling Spirit (guardian of medicinal herbs who brings auspiciousness), the Sandalwood Forest Medicine-Ruling Spirit (guardian of the sandalwood forest), the Pure Light Medicine-Ruling Spirit (guardian of medicine who possesses pure light), the Name Universally Heard Medicine-Ruling Spirit (guardian of medicine whose name is widely known), the Pore Light Medicine-Ruling Spirit (guardian of medicine whose pores emit light), the Universal Healing Pure Medicine-Ruling Spirit (guardian of medicine who universally heals diseases), the Great Roaring Sound Medicine-Ruling Spirit (guardian of medicine who emits a great roar), the Sun-Shielding Banner Medicine-Ruling Spirit (guardian of medicine who can shield the sun), the Clearly Seeing Ten Directions Medicine-Ruling Spirit (guardian of medicine who can clearly see the ten directions), the Benefit Energy and Bright Eyes Medicine-Ruling Spirit (guardian of medicine who can enhance energy and brighten the eyes)... Such beings and others are the leaders, their numbers are immeasurable, their nature is free from defilement, and they are benevolent and protect all things. There are also immeasurable crop-ruling spirits, such as the Soft and Superior Flavor Crop-Ruling Spirit (guardian of crops who makes them soft and delicious), the Timely Flower Pure Light Crop-Ruling Spirit (guardian of crops who makes them bloom at the right time and emit pure light), the Color Strength and Courage Crop-Ruling Spirit (guardian of crops who gives them color, strength, and vigor), the Increase Essence Energy Crop-Ruling Spirit (guardian of crops who increases their essence and energy), the Universal Growth Root and Fruit Crop-Ruling Spirit (guardian of crops who makes them universally grow roots and fruits), the Wonderful Adornment Ringed Hair Crop-Ruling Spirit (guardian of crops who gives them wonderful and adorned ringed hair), the Moist and Pure Flower Crop-Ruling Spirit (guardian of crops who makes them moist and bloom with pure flowers), the Accomplish Wonderful Fragrance Crop-Ruling Spirit (guardian of crops who makes them achieve wonderful fragrance), the Those Who See Love and Joy Crop-Ruling Spirit (guardian of crops who makes those who see them love and rejoice), the Defilement-Free Pure Light Crop-Ruling Spirit (guardian of crops who makes them free from defilement and emit pure light)... Such beings and others are the leaders, their numbers are immeasurable, and all of them have attained great joy and accomplishment. There are also immeasurable river-ruling spirits, such as the Universal Rapid Flow River-Ruling Spirit (guardian of rivers who makes them universally emit rapid currents), the Universal Clean Spring and Stream River-Ruling Spirit (guardian of rivers who makes springs and streams universally pure), the Dust-Free Pure Eye River-Ruling Spirit (guardian of rivers who makes them free from dust and possess pure eyes), the Ten Directions Universal Roar River-Ruling Spirit (guardian of rivers who makes them roar in the ten directions), the Save and Protect Sentient Beings River-Ruling Spirit (guardian of rivers who saves and protects sentient beings), the No Heat Pure Light River-Ruling Spirit (guardian of rivers who makes them free from heat and emit pure light), the Universal Joy River-Ruling Spirit (guardian of rivers who makes them universally produce joy), the Vast Virtue Victory Banner River-Ruling Spirit (guardian of rivers who gives them vast merit and victory banners), the Light Illuminating the World River-Ruling Spirit (guardian of rivers whose light illuminates the entire world), the Ocean Virtue Light River-Ruling Spirit (guardian of rivers who gives them the merit and light of the ocean)... Such beings and others are the leaders, their numbers are immeasurable, and they all diligently work to benefit sentient beings. There are also immeasurable ocean-ruling spirits, such as the Appearing Treasure Light Ocean-Ruling Spirit (guardian of the ocean who makes it emit precious light), the Forming Vajra Banner Ocean-Ruling Spirit (guardian of the ocean who forms a vajra banner), the Far from Dust and Defilement Ocean-Ruling Spirit (guardian of the ocean who makes it far from dust and defilement), the Universal Water Palace Ocean-Ruling Spirit (guardian of the ocean who makes it universally possess palaces), the Auspicious Treasure Moon Ocean-Ruling Spirit (guardian of the ocean who gives it an auspicious treasure moon), the Wonderful Flower Dragon Hair Ocean-Ruling Spirit (guardian of the ocean who gives it wonderful flowers and dragon-shaped hair), the Universal Holding Light and Flavor Ocean-Ruling Spirit (guardian of the ocean who makes it universally possess light and flavor), the Treasure Flame Flower Light Ocean-Ruling Spirit (guardian of the ocean who gives it treasure flames and light), the Vajra Wonderful Hair Ocean-Ruling Spirit (guardian of the ocean who gives it vajra and wonderful hair)...
神、海潮雷聲主海神……。如是等而為上首，其數無量，悉以如來功德大海充滿其身。
復有無量主水神，所謂：普興云幢主水神、海潮云音主水神、妙色輪髻主水神、善巧漩澓主水神、離垢香積主水神、福橋光音主水神、知足自在主水神、凈喜善音主水神、普現威光主水神、吼音遍海主水神……。如是等而為上首，其數無量，常勤救護一切眾生而為利益。
復有無數主火神，所謂：普光焰藏主火神、普集光幢主火神、大光普照主火神、眾妙宮殿主火神、無盡光髻主火神、種種焰眼主火神、十方宮殿如須彌山主火神、威光自在主火神、光明破暗主火神、雷音電光主火神……。如是等而為上首，不可稱數，皆能示現種種光明，令諸眾生熱惱除滅。
復有無量主風神，所謂：無礙光明主風神、普現勇業主風神、飄擊云幢主風神、凈光莊嚴主風神、力能竭水主風神、大聲遍吼主風神、樹杪垂髻主風神、所行無礙主風神、種種宮殿主風神、大光普照主風神……。如是等而為上首，其數無量，皆勤散滅我慢之心。
復有無量主空神，所謂：凈光普照主空神、普游深廣主空神、生吉祥風主空神、離障安住主空神、廣步妙髻主空神、無礙光焰主空神、無礙勝力主空神、離垢光明主空神、深遠妙音主空神、光
【現代漢語翻譯】 現代漢語譯本：還有神、海潮雷聲主海神等等，他們是首領，數量無量，都以如來的功德大海充滿自身。 又有無量的主水神，他們是：普興云幢主水神、海潮云音主水神、妙色輪髻主水神、善巧漩澓主水神、離垢香積主水神、福橋光音主水神、知足自在主水神、凈喜善音主水神、普現威光主水神、吼音遍海主水神等等。他們是首領，數量無量，常常勤奮地救護一切眾生，為他們帶來利益。 又有無數的主火神，他們是：普光焰藏主火神、普集光幢主火神、大光普照主火神、眾妙宮殿主火神、無盡光髻主火神、種種焰眼主火神、十方宮殿如須彌山主火神、威光自在主火神、光明破暗主火神、雷音電光主火神等等。他們是首領，數量不可計數，都能示現種種光明，使眾生的熱惱消除。 又有無量的主風神，他們是：無礙光明主風神、普現勇業主風神、飄擊云幢主風神、凈光莊嚴主風神、力能竭水主風神、大聲遍吼主風神、樹杪垂髻主風神、所行無礙主風神、種種宮殿主風神、大光普照主風神等等。他們是首領，數量無量，都勤奮地散滅眾生的我慢之心。 又有無量的主空神，他們是：凈光普照主空神、普游深廣主空神、生吉祥風主空神、離障安住主空神、廣步妙髻主空神、無礙光焰主空神、無礙勝力主空神、離垢光明主空神、深遠妙音主空神、光
【English Translation】 English version: There were also gods, sea tide thunder masters of the sea, and so on, who were leaders, countless in number, all filled with the great ocean of the Tathagata's merits. There were also countless water-ruling gods, namely: Universal Cloud Banner Water-Ruling God, Sea Tide Cloud Sound Water-Ruling God, Wonderful Color Hair Knot Water-Ruling God, Skillful Whirlpool Water-Ruling God, Immaculate Fragrant Accumulation Water-Ruling God, Blessing Bridge Light Sound Water-Ruling God, Contented Freedom Water-Ruling God, Pure Joyful Good Sound Water-Ruling God, Universal Manifestation of Majestic Light Water-Ruling God, Roaring Sound Pervading the Sea Water-Ruling God, and so on. They were leaders, countless in number, always diligently protecting all living beings and bringing them benefits. There were also countless fire-ruling gods, namely: Universal Light Flame Treasury Fire-Ruling God, Universal Gathering Light Banner Fire-Ruling God, Great Light Universal Illumination Fire-Ruling God, Various Wonderful Palace Fire-Ruling God, Endless Light Hair Knot Fire-Ruling God, Various Flame Eye Fire-Ruling God, Ten Directions Palace Like Mount Sumeru Fire-Ruling God, Majestic Light Freedom Fire-Ruling God, Light Breaking Darkness Fire-Ruling God, Thunder Sound Lightning Light Fire-Ruling God, and so on. They were leaders, countless in number, all able to manifest various lights, causing the afflictions of living beings to be extinguished. There were also countless wind-ruling gods, namely: Unobstructed Light Wind-Ruling God, Universal Manifestation of Courageous Deeds Wind-Ruling God, Fluttering Cloud Banner Wind-Ruling God, Pure Light Adornment Wind-Ruling God, Power to Exhaust Water Wind-Ruling God, Great Sound Pervading Roar Wind-Ruling God, Tree Top Hanging Hair Knot Wind-Ruling God, Unobstructed Movement Wind-Ruling God, Various Palaces Wind-Ruling God, Great Light Universal Illumination Wind-Ruling God, and so on. They were leaders, countless in number, all diligently scattering the arrogance of living beings. There were also countless space-ruling gods, namely: Pure Light Universal Illumination Space-Ruling God, Universal Wandering Deep and Vast Space-Ruling God, Generating Auspicious Wind Space-Ruling God, Free from Obstacles Abiding Space-Ruling God, Wide Step Wonderful Hair Knot Space-Ruling God, Unobstructed Light Flame Space-Ruling God, Unobstructed Superior Power Space-Ruling God, Immaculate Light Space-Ruling God, Deep and Far Wonderful Sound Space-Ruling God, Light
遍十方主空神……。如是等而為上首，其數無量，心皆離垢，廣大明潔。
復有無量主方神，所謂：遍住一切主方神、普現光明主方神、光行莊嚴主方神、周行不礙主方神、永斷迷惑主方神、普游凈空主方神、大云幢音主方神、髻目無亂主方神、普觀世業主方神、周遍遊覽主方神……。如是等而為上首，其數無量，能以方便，普放光明，恒照十方，相續不絕。
復有無量主夜神，所謂：普德凈光主夜神、喜眼觀世主夜神、護世精氣主夜神、寂靜海音主夜神、普現吉祥主夜神、普發樹華主夜神、平等護育主夜神、遊戲快樂主夜神、諸根常喜主夜神、出生凈福主夜神……。如是等而為上首，其數無量，皆勤修習，以法為樂。
復有無量主晝神，所謂：示現宮殿主晝神、發起慧香主晝神、樂勝莊嚴主晝神、香華妙光主晝神、普集妙藥主晝神、樂作喜目主晝神、普現諸方主晝神、大悲光明主晝神、善根光照主晝神、妙華瓔珞主晝神……。如是等而為上首，其數無量，皆于妙法能生信解，恒共精勤嚴飾宮殿。
復有無量阿修羅王，所謂：羅睺阿修羅王、毗摩質多羅阿修羅王、巧幻術阿修羅王、大眷屬阿修羅王、大力阿修羅王、遍照阿修羅王、堅固行妙莊嚴阿修羅王、廣大因慧阿修羅王、出現勝德阿修羅
【現代漢語翻譯】 現代漢語譯本 遍佈十方虛空的主空神……。像這樣等等為首的，數量無量，他們的心都已遠離塵垢，廣大而明凈。
又有無量主方神，他們是：遍住一切的主方神、普現光明的主方神、光行莊嚴的主方神、周行無礙的主方神、永斷迷惑的主方神、普游凈空的主方神、大云幢音的主方神、髻目無亂的主方神、普觀世業的主方神、周遍遊覽的主方神……。像這樣等等為首的，數量無量，他們能以方便法門，普遍放出光明，恒常照耀十方，相續不斷。
又有無量主夜神，他們是：普德凈光的主夜神、喜眼觀世的主夜神、護世精氣的主夜神、寂靜海音的主夜神、普現吉祥的主夜神、普發樹華的主夜神、平等護育的主夜神、遊戲快樂的主夜神、諸根常喜的主夜神、出生凈福的主夜神……。像這樣等等為首的，數量無量，他們都勤奮修習，以佛法為樂。
又有無量主晝神，他們是：示現宮殿的主晝神、發起慧香的主晝神、樂勝莊嚴的主晝神、香華妙光的主晝神、普集妙藥的主晝神、樂作喜目的主晝神、普現諸方的主晝神、大悲光明的主晝神、善根光照的主晝神、妙華瓔珞的主晝神……。像這樣等等為首的，數量無量，他們都對微妙的佛法能生起信心和理解，恒常共同精勤地裝飾宮殿。
又有無量阿修羅王（Asura King，一種神道生物），他們是：羅睺阿修羅王（Rāhu Asura King）、毗摩質多羅阿修羅王（Vemacitrin Asura King）、巧幻術阿修羅王、大眷屬阿修羅王、大力阿修羅王、遍照阿修羅王、堅固行妙莊嚴阿修羅王、廣大因慧阿修羅王、出現勝德阿修羅
【English Translation】 English version The space-ruling deities who pervade the ten directions... Such beings and others are the leaders, their number is immeasurable, and their minds are all free from defilement, vast and clear.
There are also immeasurable direction-ruling deities, namely: the direction-ruling deities who dwell everywhere, the direction-ruling deities who universally manifest light, the direction-ruling deities who adorn with light, the direction-ruling deities who travel without obstruction, the direction-ruling deities who have permanently severed delusion, the direction-ruling deities who universally roam in pure space, the direction-ruling deities of the great cloud banner sound, the direction-ruling deities with topknot eyes without confusion, the direction-ruling deities who universally observe the world's karma, the direction-ruling deities who travel everywhere... Such beings and others are the leaders, their number is immeasurable, and they are able to use skillful means to universally emit light, constantly illuminating the ten directions, continuously without ceasing.
There are also immeasurable night-ruling deities, namely: the night-ruling deities of universal virtue and pure light, the night-ruling deities who observe the world with joyful eyes, the night-ruling deities who protect the world's essence, the night-ruling deities of the sound of the tranquil sea, the night-ruling deities who universally manifest auspiciousness, the night-ruling deities who universally cause trees to flower, the night-ruling deities who equally protect and nurture, the night-ruling deities who delight in play and joy, the night-ruling deities whose senses are always joyful, the night-ruling deities who give birth to pure blessings... Such beings and others are the leaders, their number is immeasurable, and they all diligently cultivate, taking the Dharma as their joy.
There are also immeasurable day-ruling deities, namely: the day-ruling deities who manifest palaces, the day-ruling deities who initiate wisdom fragrance, the day-ruling deities who delight in superior adornment, the day-ruling deities of fragrant flowers and wondrous light, the day-ruling deities who universally gather wondrous medicines, the day-ruling deities who delight in making joyful eyes, the day-ruling deities who universally manifest in all directions, the day-ruling deities of great compassion and light, the day-ruling deities whose good roots illuminate, the day-ruling deities of wondrous flower garlands... Such beings and others are the leaders, their number is immeasurable, and they all are able to generate faith and understanding in the wondrous Dharma, constantly together diligently adorning their palaces.
There are also immeasurable Asura Kings (Asura King, a type of demigod), namely: Rāhu Asura King, Vemacitrin Asura King, the Asura King of skillful illusions, the Asura King of great retinues, the Asura King of great power, the Asura King who illuminates everywhere, the Asura King of firm practice and wondrous adornment, the Asura King of vast causes and wisdom, the Asura
王、妙好音聲阿修羅王……。如是等而為上首，其數無量，悉已精勤摧伏我慢及諸煩惱。
復有不可思議數迦樓羅王，所謂：大速疾力迦樓羅王、無能壞寶髻迦樓羅王、清凈速疾迦樓羅王、心不退轉迦樓羅王、大海處攝持力迦樓羅王、堅固凈光迦樓羅王、巧嚴冠髻迦樓羅王、普捷示現迦樓羅王、普觀海迦樓羅王、普音廣目迦樓羅王……。如是等而為上首，不思議數，悉已成就大方便力，善能救攝一切眾生。
復有無量緊那羅王，所謂：善慧光明天緊那羅王、妙華幢緊那羅王、種種莊嚴緊那羅王、悅意吼聲緊那羅王、寶樹光明緊那羅王、見者欣樂緊那羅王、最勝光莊嚴緊那羅王、微妙華幢緊那羅王、動地力緊那羅王、攝伏惡眾緊那羅王……。如是等而為上首，其數無量，皆勤精進，觀一切法，心恒快樂，自在遊戲。
復有無量摩睺羅伽王，所謂：善慧摩睺羅伽王、清凈威音摩睺羅伽王、勝慧莊嚴髻摩睺羅伽王、妙目主摩睺羅伽王、如燈幢為眾所歸摩睺羅伽王、最勝光明幢摩睺羅伽王、師子臆摩睺羅伽王、眾妙莊嚴音摩睺羅伽王、須彌堅固摩睺羅伽王、可愛樂光明摩睺羅伽王……。如是等而為上首，其數無量，皆勤修習廣大方便，令諸眾生永割癡網。
復有無量夜叉王，所謂：毗沙門夜叉王、自
【現代漢語翻譯】 現代漢語譯本：還有妙好音聲阿修羅王（Asura King of Wonderful and Pleasant Sounds）……等等，這些為首的阿修羅王數量無量，都已精勤地摧伏了自身的我慢和各種煩惱。 又有不可思議數量的迦樓羅王（Garuda Kings），例如：大速疾力迦樓羅王（Garuda King of Great Swift Power）、無能壞寶髻迦樓羅王（Garuda King of Indestructible Jeweled Topknot）、清凈速疾迦樓羅王（Garuda King of Pure Swiftness）、心不退轉迦樓羅王（Garuda King of Unwavering Mind）、大海處攝持力迦樓羅王（Garuda King of Power to Hold the Ocean）、堅固凈光迦樓羅王（Garuda King of Firm and Pure Light）、巧嚴冠髻迦樓羅王（Garuda King of Skillfully Adorned Crown）、普捷示現迦樓羅王（Garuda King of Universal Swift Manifestation）、普觀海迦樓羅王（Garuda King of Universal Observation of the Sea）、普音廣目迦樓羅王（Garuda King of Universal Sound and Wide Eyes）……等等，這些為首的迦樓羅王數量不可思議，都已成就了偉大的方便之力，善於救護和攝受一切眾生。 又有無量的緊那羅王（Kinnara Kings），例如：善慧光明天緊那羅王（Kinnara King of Good Wisdom and Bright Heaven）、妙華幢緊那羅王（Kinnara King of Wonderful Flower Banner）、種種莊嚴緊那羅王（Kinnara King of Various Adornments）、悅意吼聲緊那羅王（Kinnara King of Pleasant Roar）、寶樹光明緊那羅王（Kinnara King of Jeweled Tree Light）、見者欣樂緊那羅王（Kinnara King Who Pleases Those Who See Him）、最勝光莊嚴緊那羅王（Kinnara King of Supreme Light and Adornment）、微妙華幢緊那羅王（Kinnara King of Subtle Flower Banner）、動地力緊那羅王（Kinnara King of Earth-Shaking Power）、攝伏惡眾緊那羅王（Kinnara King Who Subdues Evil Beings）……等等，這些為首的緊那羅王數量無量，都勤奮精進，觀察一切法，內心恒常快樂，自在遊戲。 又有無量的摩睺羅伽王（Mahoraga Kings），例如：善慧摩睺羅伽王（Mahoraga King of Good Wisdom）、清凈威音摩睺羅伽王（Mahoraga King of Pure Majestic Sound）、勝慧莊嚴髻摩睺羅伽王（Mahoraga King of Supreme Wisdom and Adorned Topknot）、妙目主摩睺羅伽王（Mahoraga King of Wonderful Eyes）、如燈幢為眾所歸摩睺羅伽王（Mahoraga King Who Is Like a Lamp Banner and a Refuge for All）、最勝光明幢摩睺羅伽王（Mahoraga King of Supreme Light Banner）、師子臆摩睺羅伽王（Mahoraga King of Lion's Chest）、眾妙莊嚴音摩睺羅伽王（Mahoraga King of Various Wonderful Adorned Sounds）、須彌堅固摩睺羅伽王（Mahoraga King of Sumeru-like Firmness）、可愛樂光明摩睺羅伽王（Mahoraga King of Lovable and Joyful Light）……等等，這些為首的摩睺羅伽王數量無量，都勤奮修習廣大的方便法門，使一切眾生永遠割斷愚癡的羅網。 又有無量的夜叉王（Yaksa Kings），例如：毗沙門夜叉王（Yaksa King Vaisravana）……
【English Translation】 English version: There were also Asura Kings, such as the Asura King of Wonderful and Pleasant Sounds... and so on, leading a countless number, all of whom had diligently subdued their arrogance and various afflictions. There were also an inconceivable number of Garuda Kings, such as the Garuda King of Great Swift Power, the Garuda King of Indestructible Jeweled Topknot, the Garuda King of Pure Swiftness, the Garuda King of Unwavering Mind, the Garuda King of Power to Hold the Ocean, the Garuda King of Firm and Pure Light, the Garuda King of Skillfully Adorned Crown, the Garuda King of Universal Swift Manifestation, the Garuda King of Universal Observation of the Sea, the Garuda King of Universal Sound and Wide Eyes... and so on, leading an inconceivable number, all of whom had achieved great skillful means and were adept at saving and embracing all sentient beings. There were also countless Kinnara Kings, such as the Kinnara King of Good Wisdom and Bright Heaven, the Kinnara King of Wonderful Flower Banner, the Kinnara King of Various Adornments, the Kinnara King of Pleasant Roar, the Kinnara King of Jeweled Tree Light, the Kinnara King Who Pleases Those Who See Him, the Kinnara King of Supreme Light and Adornment, the Kinnara King of Subtle Flower Banner, the Kinnara King of Earth-Shaking Power, the Kinnara King Who Subdues Evil Beings... and so on, leading a countless number, all of whom were diligent and assiduous, observing all dharmas, with their minds constantly joyful, and freely playing. There were also countless Mahoraga Kings, such as the Mahoraga King of Good Wisdom, the Mahoraga King of Pure Majestic Sound, the Mahoraga King of Supreme Wisdom and Adorned Topknot, the Mahoraga King of Wonderful Eyes, the Mahoraga King Who Is Like a Lamp Banner and a Refuge for All, the Mahoraga King of Supreme Light Banner, the Mahoraga King of Lion's Chest, the Mahoraga King of Various Wonderful Adorned Sounds, the Mahoraga King of Sumeru-like Firmness, the Mahoraga King of Lovable and Joyful Light... and so on, leading a countless number, all of whom diligently cultivated vast skillful means, enabling all sentient beings to forever sever the net of ignorance. There were also countless Yaksa Kings, such as the Yaksa King Vaisravana...
在音夜叉王、嚴持器仗夜叉王、大智慧夜叉王、焰眼主夜叉王、金剛眼夜叉王、勇健臂夜叉王、勇敵大軍夜叉王、富資財夜叉王、力壞高山夜叉王……。如是等而為上首，其數無量，皆勤守護一切眾生。
復有無量諸大龍王，所謂：毗樓博叉龍王、娑竭羅龍王、云音妙幢龍王、焰口海光龍王、普高雲幢龍王、德叉迦龍王、無邊步龍王、清凈色龍王、普運大聲龍王、無熱惱龍王……。如是等而為上首，其數無量，莫不勤力興雲佈雨，令諸眾生熱惱消滅。
復有無量鳩槃荼王，所謂：增長鳩槃荼王、龍主鳩槃荼王、善莊嚴幢鳩槃荼王、普饒益行鳩槃荼王、甚可怖畏鳩槃荼王、美目端嚴鳩槃荼王、高峰慧鳩槃荼王、勇健臂鳩槃荼王、無邊凈華眼鳩槃荼王、廣大天面阿修羅眼鳩槃荼王……。如是等而為上首，其數無量，皆勤修學無礙法門，放大光明。
復有無量乾闥婆王，所謂：持國乾闥婆王、樹光乾闥婆王、凈目乾闥婆王、華冠乾闥婆王、普音乾闥婆王、樂搖動妙目乾闥婆王、妙音師子幢乾闥婆王、普放寶光明乾闥婆王、金剛樹華幢乾闥婆王、樂普現莊嚴乾闥婆王……。如是等而為上首，其數無量，皆于大法深生信解，歡喜愛重，勤修不倦。
復有無量月天子，所謂月天子：華王髻光明天子、眾妙
【現代漢語翻譯】 現代漢語譯本：還有音夜叉王（Yaksha King of Sound）、嚴持器仗夜叉王（Yaksha King of Firmly Holding Weapons）、大智慧夜叉王（Yaksha King of Great Wisdom）、焰眼主夜叉王（Yaksha King of Flaming Eyes）、金剛眼夜叉王（Yaksha King of Diamond Eyes）、勇健臂夜叉王（Yaksha King of Courageous Arms）、勇敵大軍夜叉王（Yaksha King of Courageous Enemy Armies）、富資財夜叉王（Yaksha King of Wealth and Resources）、力壞高山夜叉王（Yaksha King of Power to Destroy High Mountains）……。像這樣等等為首的，數量無量，都勤奮地守護一切眾生。 又有無量諸大龍王，如：毗樓博叉龍王（Virupaksha Dragon King）、娑竭羅龍王（Sagara Dragon King）、云音妙幢龍王（Dragon King of Wonderful Cloud Sound Banner）、焰口海光龍王（Dragon King of Flaming Mouth Sea Light）、普高雲幢龍王（Dragon King of Universal High Cloud Banner）、德叉迦龍王（Takshaka Dragon King）、無邊步龍王（Dragon King of Boundless Steps）、清凈色龍王（Dragon King of Pure Color）、普運大聲龍王（Dragon King of Universal Great Sound）、無熱惱龍王（Anavatapta Dragon King）……。像這樣等等為首的，數量無量，沒有不努力興起雲彩降下雨水，使眾生的熱惱消滅的。 又有無量鳩槃荼王（Kumbhanda King），如：增長鳩槃荼王（Kumbhanda King of Growth）、龍主鳩槃荼王（Kumbhanda King of Dragon Lord）、善莊嚴幢鳩槃荼王（Kumbhanda King of Well-Adorned Banner）、普饒益行鳩槃荼王（Kumbhanda King of Universal Benefit Practice）、甚可怖畏鳩槃荼王（Kumbhanda King of Great Terror）、美目端嚴鳩槃荼王（Kumbhanda King of Beautiful and Dignified Eyes）、高峰慧鳩槃荼王（Kumbhanda King of High Peak Wisdom）、勇健臂鳩槃荼王（Kumbhanda King of Courageous Arms）、無邊凈華眼鳩槃荼王（Kumbhanda King of Boundless Pure Flower Eyes）、廣大天面阿修羅眼鳩槃荼王（Kumbhanda King of Vast Heavenly Face Asura Eyes）……。像這樣等等為首的，數量無量，都勤奮修學無礙的法門，放出大光明。 又有無量乾闥婆王（Gandharva King），如：持國乾闥婆王（Dhritarashtra Gandharva King）、樹光乾闥婆王（Gandharva King of Tree Light）、凈目乾闥婆王（Gandharva King of Pure Eyes）、華冠乾闥婆王（Gandharva King of Flower Crown）、普音乾闥婆王（Gandharva King of Universal Sound）、樂搖動妙目乾闥婆王（Gandharva King of Delight in Moving Wonderful Eyes）、妙音師子幢乾闥婆王（Gandharva King of Wonderful Sound Lion Banner）、普放寶光明乾闥婆王（Gandharva King of Universal Precious Light Emission）、金剛樹華幢乾闥婆王（Gandharva King of Diamond Tree Flower Banner）、樂普現莊嚴乾闥婆王（Gandharva King of Delight in Universal Manifestation of Adornments）……。像這樣等等為首的，數量無量，都對大法深生信解，歡喜愛重，勤奮修習而不懈怠。 又有無量月天子（Moon Deva），如月天子：華王髻光明天子（Deva of Flower King Topknot Light）、眾妙
【English Translation】 English version: There were also Yaksha Kings such as the Yaksha King of Sound, the Yaksha King of Firmly Holding Weapons, the Yaksha King of Great Wisdom, the Yaksha King of Flaming Eyes, the Yaksha King of Diamond Eyes, the Yaksha King of Courageous Arms, the Yaksha King of Courageous Enemy Armies, the Yaksha King of Wealth and Resources, the Yaksha King of Power to Destroy High Mountains... These and others were the leaders, their number was immeasurable, and they all diligently protected all living beings. There were also immeasurable great Dragon Kings, such as the Virupaksha Dragon King, the Sagara Dragon King, the Dragon King of Wonderful Cloud Sound Banner, the Dragon King of Flaming Mouth Sea Light, the Dragon King of Universal High Cloud Banner, the Takshaka Dragon King, the Dragon King of Boundless Steps, the Dragon King of Pure Color, the Dragon King of Universal Great Sound, the Anavatapta Dragon King... These and others were the leaders, their number was immeasurable, and they all diligently exerted themselves to raise clouds and send down rain, causing the heat and vexation of all living beings to cease. There were also immeasurable Kumbhanda Kings, such as the Kumbhanda King of Growth, the Kumbhanda King of Dragon Lord, the Kumbhanda King of Well-Adorned Banner, the Kumbhanda King of Universal Benefit Practice, the Kumbhanda King of Great Terror, the Kumbhanda King of Beautiful and Dignified Eyes, the Kumbhanda King of High Peak Wisdom, the Kumbhanda King of Courageous Arms, the Kumbhanda King of Boundless Pure Flower Eyes, the Kumbhanda King of Vast Heavenly Face Asura Eyes... These and others were the leaders, their number was immeasurable, and they all diligently studied the unobstructed Dharma, emitting great light. There were also immeasurable Gandharva Kings, such as the Dhritarashtra Gandharva King, the Gandharva King of Tree Light, the Gandharva King of Pure Eyes, the Gandharva King of Flower Crown, the Gandharva King of Universal Sound, the Gandharva King of Delight in Moving Wonderful Eyes, the Gandharva King of Wonderful Sound Lion Banner, the Gandharva King of Universal Precious Light Emission, the Gandharva King of Diamond Tree Flower Banner, the Gandharva King of Delight in Universal Manifestation of Adornments... These and others were the leaders, their number was immeasurable, and they all deeply believed in and understood the great Dharma, joyfully cherished it, and diligently practiced without weariness. There were also immeasurable Moon Devas, such as the Moon Deva: the Deva of Flower King Topknot Light, the multitude of wonderful
凈光明天子、安樂世間心天子、樹王眼光明天子、示現清凈光天子、普游不動光天子、星宿王自在天子、凈覺月天子、大威德光明天子……。如是等而為上首，其數無量，皆勤顯發眾生心寶。
復有無量日天子，所謂日天子：光焰眼天子、須彌光可畏敬幢天子、離垢寶莊嚴天子、勇猛不退轉天子、妙華纓光明天子、最勝幢光明天子、寶髻普光明天子、光明眼天子、持勝德天子、普光明天子……。如是等而為上首，其數無量，皆勤修習，利益眾生，增其善根。
復有無量三十三天王，所謂：釋迦因陀羅天王、普稱滿音天王、慈目寶髻天王、寶光幢名稱天王、發生喜樂髻天王、可愛樂正念天王、須彌勝音天王、成就念天王、可愛樂凈華光天王、智日眼天王、自在光明能覺悟天王……。如是等而為上首，其數無量，皆勤發起一切世間廣大之業。
復有無量須夜摩天王，所謂：善時分天王、可愛樂光明天王、無盡慧功德幢天王、善變化端嚴天王、總持大光明天王、不思議智慧天王、輪𪗇天王、光焰天王、光照天王、普觀察大名稱天王……。如是等而為上首，其數無量，皆勤修習廣大善根，心常喜足。
復有不可思議數兜率陀天王，所謂：知足天王、喜樂海髻天王、最勝功德幢天王、寂靜光天王、可愛
【現代漢語翻譯】 現代漢語譯本：還有凈光明天子、安樂世間心天子、樹王眼光明天子、示現清凈光天子、普游不動光天子、星宿王自在天子、凈覺月天子、大威德光明天子……。像這樣等等為首的，數量無量，都勤奮地顯發眾生的心寶。 又有無量日天子，他們是：光焰眼天子、須彌光可畏敬幢天子、離垢寶莊嚴天子、勇猛不退轉天子、妙華纓光明天子、最勝幢光明天子、寶髻普光明天子、光明眼天子、持勝德天子、普光明天子……。像這樣等等為首的，數量無量，都勤奮地修習，利益眾生，增長他們的善根。 又有無量三十三天王，他們是：釋迦因陀羅天王（帝釋天）、普稱滿音天王、慈目寶髻天王、寶光幢名稱天王、發生喜樂髻天王、可愛樂正念天王、須彌勝音天王、成就念天王、可愛樂凈華光天王、智日眼天王、自在光明能覺悟天王……。像這樣等等為首的，數量無量，都勤奮地發起一切世間廣大的事業。 又有無量須夜摩天王，他們是：善時分天王、可愛樂光明天王、無盡慧功德幢天王、善變化端嚴天王、總持大光明天王、不思議智慧天王、輪𪗇天王、光焰天王、光照天王、普觀察大名稱天王……。像這樣等等為首的，數量無量，都勤奮地修習廣大的善根，內心常常喜悅滿足。 又有不可思議數量的兜率陀天王，他們是：知足天王、喜樂海髻天王、最勝功德幢天王、寂靜光天王、可愛
【English Translation】 English version: There were also countless sons of gods of pure light, such as the son of god of peaceful world mind, the son of god of tree king eye light, the son of god of manifesting pure light, the son of god of universally traveling unmoving light, the son of god of star king self-mastery, the son of god of pure awareness moon, the son of god of great majestic virtue light... These and others were the leaders, their number was immeasurable, all diligently revealing the treasure of sentient beings' minds. There were also countless sons of sun gods, namely: the son of god of blazing eye, the son of god of Sumeru light awe-inspiring banner, the son of god of immaculate treasure adornment, the son of god of courageous non-retrogression, the son of god of wonderful flower garland light, the son of god of most victorious banner light, the son of god of treasure crest universal light, the son of god of bright eye, the son of god of holding victorious virtue, the son of god of universal light... These and others were the leaders, their number was immeasurable, all diligently cultivating, benefiting sentient beings, and increasing their roots of goodness. There were also countless kings of the Thirty-Three Heavens, namely: King Śakra Indra (Indra, king of the gods), King of Universal Sound, King of Compassionate Eye Treasure Crest, King of Treasure Light Banner Name, King of Arising Joy Crest, King of Lovely Right Mindfulness, King of Sumeru Victorious Sound, King of Accomplished Mindfulness, King of Lovely Pure Flower Light, King of Wisdom Sun Eye, King of Self-Mastery Light Enlightenment... These and others were the leaders, their number was immeasurable, all diligently initiating great deeds in all worlds. There were also countless kings of the Suyama Heaven, namely: King of Good Time Division, King of Lovely Light, King of Endless Wisdom Merit Banner, King of Good Transformation Dignity, King of Total Retention Great Light, King of Inconceivable Wisdom, King of Wheel, King of Blazing Light, King of Illuminating Light, King of Universal Observation Great Name... These and others were the leaders, their number was immeasurable, all diligently cultivating great roots of goodness, their minds always joyful and content. There were also an inconceivable number of kings of the Tuṣita Heaven, namely: King of Contentment, King of Joyful Ocean Crest, King of Most Victorious Merit Banner, King of Tranquil Light, Lovely
樂妙目天王、寶峰凈月天王、最勝勇健力天王、金剛妙光明天王、星宿莊嚴幢天王、可愛樂莊嚴天王……。如是等而為上首，不思議數，皆勤念持一切諸佛所有名號。
復有無量化樂天王，所謂：善變化天王、寂靜音光明天王、變化力光明天王、莊嚴主天王、念光天王、最上云音天王、眾妙最勝光天王、妙髻光明天王、成就喜慧天王、華光髻天王、普見十方天王……。如是等而為上首，其數無量，皆勤調伏一切眾生，令得解脫。
復有無數他化自在天王，所謂：得自在天王、妙目主天王、妙冠幢天王、勇猛慧天王、妙音句天王、妙光幢天王、寂靜境界門天王、妙輪莊嚴幢天王、華蕊慧自在天王、因陀羅力妙莊嚴光明天王……。如是等而為上首，其數無量，皆勤修習自在方便廣大法門。
復有不可數大梵天王，所謂：尸棄天王、慧光天王、善慧光明天王、普云音天王、觀世言音自在天王、寂靜光明眼天王、光遍十方天王、變化音天王、光明照耀眼天王、悅意海音天王……。如是等而為上首，不可稱數，皆具大慈，憐愍眾生，舒光普照，令其快樂。
復有無量光音天王，所謂：可愛樂光明天王、清凈妙光天王、能自在音天王、最勝念智天王、可愛樂清凈妙音天王、善思惟音天王、普音遍照天王、
【現代漢語翻譯】 現代漢語譯本：還有樂妙目天王（喜好美妙事物的眼睛之天王）、寶峰凈月天王（如寶峰般清凈明月之天王）、最勝勇健力天王（最殊勝勇猛強健力量之天王）、金剛妙光明天王（如金剛般美妙光芒之天王）、星宿莊嚴幢天王（以星宿裝飾旗幟之天王）、可愛樂莊嚴天王（喜愛快樂莊嚴之天王）……。像這樣等等為首領，數量不可思議，都勤奮唸誦所有諸佛的名號。 又有無量化樂天王，即：善變化天王（善於變化之天王）、寂靜音光明天王（寂靜聲音光芒之天王）、變化力光明天王（變化力量光芒之天王）、莊嚴主天王（莊嚴之主天王）、念光天王（念力光芒之天王）、最上云音天王（最上雲朵聲音之天王）、眾妙最勝光天王（眾多美妙最殊勝光芒之天王）、妙髻光明天王（美妙髮髻光芒之天王）、成就喜慧天王（成就喜悅智慧之天王）、華光髻天王（花朵光芒髮髻之天王）、普見十方天王（普遍看見十方之天王）……。像這樣等等為首領，數量無量，都勤奮調伏一切眾生，使他們得到解脫。 又有無數他化自在天王，即：得自在天王（得到自在之天王）、妙目主天王（美妙眼睛之主天王）、妙冠幢天王（美妙寶冠旗幟之天王）、勇猛慧天王（勇猛智慧之天王）、妙音句天王（美妙聲音語句之天王）、妙光幢天王（美妙光芒旗幟之天王）、寂靜境界門天王（寂靜境界之門天王）、妙輪莊嚴幢天王（美妙輪寶莊嚴旗幟之天王）、華蕊慧自在天王（花蕊智慧自在之天王）、因陀羅力妙莊嚴光明天王（因陀羅力量美妙莊嚴光芒之天王）……。像這樣等等為首領，數量無量，都勤奮修習自在方便廣大法門。 又有不可數大梵天王，即：尸棄天王（尸棄梵天）、慧光天王（智慧光芒之天王）、善慧光明天王（善良智慧光芒之天王）、普云音天王（普遍雲朵聲音之天王）、觀世言音自在天王（觀察世間聲音自在之天王）、寂靜光明眼天王（寂靜光明眼睛之天王）、光遍十方天王（光芒遍照十方之天王）、變化音天王（變化聲音之天王）、光明照耀眼天王（光明照耀眼睛之天王）、悅意海音天王（喜悅心意海洋聲音之天王）……。像這樣等等為首領，數量不可稱數，都具有大慈悲心，憐憫眾生，舒放光芒普遍照耀，使他們快樂。 又有無量光音天王，即：可愛樂光明天王（可愛快樂光芒之天王）、清凈妙光天王（清凈美妙光芒之天王）、能自在音天王（能夠自在聲音之天王）、最勝念智天王（最殊勝念力智慧之天王）、可愛樂清凈妙音天王（可愛快樂清凈美妙聲音之天王）、善思惟音天王（善於思考聲音之天王）、普音遍照天王（普遍聲音遍照之天王）……。
【English Translation】 English version: There were also the Joyful-Eye Heavenly King (Heavenly King with eyes that delight in beautiful things), the Treasure-Peak Pure-Moon Heavenly King (Heavenly King like a treasure peak, pure and bright as the moon), the Most-Victorious Courageous-Strength Heavenly King (Heavenly King with the most victorious, courageous, and strong power), the Vajra-Wonderful-Light Heavenly King (Heavenly King with light as wonderful as a vajra), the Constellation-Adorned-Banner Heavenly King (Heavenly King who adorns his banner with constellations), the Lovely-Joyful-Adornment Heavenly King (Heavenly King who loves joyful adornment)... Such beings and others were the leaders, in inconceivable numbers, all diligently reciting the names of all the Buddhas. There were also countless Transformation-Joy Heavenly Kings, namely: the Good-Transformation Heavenly King (Heavenly King skilled in transformation), the Tranquil-Sound-Light Heavenly King (Heavenly King with tranquil sound and light), the Transformation-Power-Light Heavenly King (Heavenly King with the light of transformation power), the Adornment-Lord Heavenly King (Heavenly King who is the lord of adornment), the Mindfulness-Light Heavenly King (Heavenly King with the light of mindfulness), the Supreme-Cloud-Sound Heavenly King (Heavenly King with the supreme sound of clouds), the All-Wonderful-Most-Victorious-Light Heavenly King (Heavenly King with the most victorious light of all wonders), the Wonderful-Topknot-Light Heavenly King (Heavenly King with the light of a wonderful topknot), the Accomplishment-Joy-Wisdom Heavenly King (Heavenly King who has accomplished joy and wisdom), the Flower-Light-Topknot Heavenly King (Heavenly King with a topknot of flower light), the Universally-Seeing-Ten-Directions Heavenly King (Heavenly King who universally sees the ten directions)... Such beings and others were the leaders, in immeasurable numbers, all diligently subduing all sentient beings, enabling them to attain liberation. There were also countless Other-Transformation-Free Heavenly Kings, namely: the Attained-Freedom Heavenly King (Heavenly King who has attained freedom), the Wonderful-Eye-Lord Heavenly King (Heavenly King who is the lord of wonderful eyes), the Wonderful-Crown-Banner Heavenly King (Heavenly King with a wonderful crown and banner), the Courageous-Wisdom Heavenly King (Heavenly King with courageous wisdom), the Wonderful-Sound-Phrase Heavenly King (Heavenly King with wonderful sound and phrases), the Wonderful-Light-Banner Heavenly King (Heavenly King with a wonderful light banner), the Tranquil-Realm-Gate Heavenly King (Heavenly King who is the gate to the tranquil realm), the Wonderful-Wheel-Adornment-Banner Heavenly King (Heavenly King with a wonderful wheel and adorned banner), the Flower-Stamen-Wisdom-Free Heavenly King (Heavenly King who is free with the wisdom of flower stamens), the Indra-Power-Wonderful-Adornment-Light Heavenly King (Heavenly King with the wonderful adornment light of Indra's power)... Such beings and others were the leaders, in immeasurable numbers, all diligently cultivating the vast Dharma gates of free and expedient means. There were also countless Great Brahma Heavenly Kings, namely: the Śikhin Heavenly King (Brahma Śikhin), the Wisdom-Light Heavenly King (Heavenly King with the light of wisdom), the Good-Wisdom-Light Heavenly King (Heavenly King with the light of good wisdom), the Universal-Cloud-Sound Heavenly King (Heavenly King with the universal sound of clouds), the World-Observing-Sound-Free Heavenly King (Heavenly King who is free with the sound of observing the world), the Tranquil-Bright-Eye Heavenly King (Heavenly King with tranquil and bright eyes), the Light-Pervading-Ten-Directions Heavenly King (Heavenly King whose light pervades the ten directions), the Transformation-Sound Heavenly King (Heavenly King with the sound of transformation), the Bright-Shining-Eye Heavenly King (Heavenly King with bright shining eyes), the Pleasing-Ocean-Sound Heavenly King (Heavenly King with the pleasing sound of the ocean)... Such beings and others were the leaders, in countless numbers, all possessing great compassion, pitying sentient beings, radiating light universally, bringing them happiness. There were also immeasurable Light-Sound Heavenly Kings, namely: the Lovely-Joyful-Light Heavenly King (Heavenly King with lovely and joyful light), the Pure-Wonderful-Light Heavenly King (Heavenly King with pure and wonderful light), the Able-Free-Sound Heavenly King (Heavenly King with the sound of being able to be free), the Most-Victorious-Mindfulness-Wisdom Heavenly King (Heavenly King with the most victorious mindfulness and wisdom), the Lovely-Joyful-Pure-Wonderful-Sound Heavenly King (Heavenly King with lovely, joyful, pure, and wonderful sound), the Good-Contemplation-Sound Heavenly King (Heavenly King with the sound of good contemplation), the Universal-Sound-Pervading-Light Heavenly King (Heavenly King with universal sound and pervading light)...
甚深光音天王、無垢稱光明天王、最勝凈光天王……。如是等而為上首，其數無量，皆住廣大寂靜喜樂無礙法門。
復有無量遍凈天王，所謂：清凈名稱天王、最勝見天王、寂靜德天王、須彌音天王、凈念眼天王、可愛樂最勝光照天王、世間自在主天王、光焰自在天王、樂思惟法變化天王、變化幢天王、星宿音妙莊嚴天王……。如是等而為上首，其數無量，悉已安住廣大法門，于諸世間勤作利益。
復有無量廣果天王，所謂：愛樂法光明幢天王、清凈莊嚴海天王、最勝慧光明天王、自在智慧幢天王、樂寂靜天王、普智眼天王、樂旋慧天王、善種慧光明天王、無垢寂靜光天王、廣大清凈光天王……。如是等而為上首，其數無量，莫不皆以寂靜之法而為宮殿安住其中。
復有無數大自在天王，所謂：妙焰海天王、自在名稱光天王、清凈功德眼天王、可愛樂大慧天王、不動光自在天王、妙莊嚴眼天王、善思惟光明天王、可愛樂大智天王、普音莊嚴幢天王、極精進名稱光天王……。如是等而為上首，不可稱數，皆勤觀察無相之法，所行平等。
大方廣佛華嚴經卷第一 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第二
于闐國三藏實叉難陀奉 制譯
【現代漢語翻譯】 現代漢語譯本：還有甚深光音天王（Shenshen Guangyin Tianwang，意為具有極深光明和聲音的天王）、無垢稱光明天王（Wugou Cheng Guangming Tianwang，意為具有無垢稱讚光明天王）、最勝凈光天王（Zuisheng Jingguang Tianwang，意為具有最殊勝清凈光的天王）……。像這樣等等的天王為首，數量無量，都安住在廣大寂靜喜樂無礙的法門中。 又有無量遍凈天王，他們是：清凈名稱天王（Qingjing Mingcheng Tianwang，意為具有清凈名稱的天王）、最勝見天王（Zuisheng Jian Tianwang，意為具有最殊勝見解的天王）、寂靜德天王（Jijing De Tianwang，意為具有寂靜功德的天王）、須彌音天王（Xumi Yin Tianwang，意為具有須彌山般聲音的天王）、凈念眼天王（Jingnian Yan Tianwang，意為具有清凈意念之眼的天王）、可愛樂最勝光照天王（Keaile Zuisheng Guangzhao Tianwang，意為具有可愛樂最殊勝光照的天王）、世間自在主天王（Shijian Zizaizhu Tianwang，意為世間自在的主宰天王）、光焰自在天王（Guangyan Zizai Tianwang，意為具有光焰自在的天王）、樂思惟法變化天王（Le Siwei Fa Bianhua Tianwang，意為樂於思惟佛法變化的天王）、變化幢天王（Bianhua Chuang Tianwang，意為具有變化旗幟的天王）、星宿音妙莊嚴天王（Xingxiu Yin Miao Zhuangyan Tianwang，意為具有星宿般聲音和美妙莊嚴的天王）……。像這樣等等的天王為首，數量無量，都已安住在廣大的法門中，在各個世間勤奮地利益眾生。 又有無量廣果天王，他們是：愛樂法光明幢天王（Aile Fa Guangming Chuang Tianwang，意為愛樂佛法光明旗幟的天王）、清凈莊嚴海天王（Qingjing Zhuangyan Hai Tianwang，意為具有清凈莊嚴如海的天王）、最勝慧光明天王（Zuisheng Hui Guangming Tianwang，意為具有最殊勝智慧光的天王）、自在智慧幢天王（Zizai Zhihui Chuang Tianwang，意為具有自在智慧旗幟的天王）、樂寂靜天王（Le Jijing Tianwang，意為樂於寂靜的天王）、普智眼天王（Puzhi Yan Tianwang，意為具有普遍智慧之眼的天王）、樂旋慧天王（Le Xuan Hui Tianwang，意為樂於旋轉智慧的天王）、善種慧光明天王（Shanzhong Hui Guangming Tianwang，意為具有善種智慧光的天王）、無垢寂靜光天王（Wugou Jijing Guang Tianwang，意為具有無垢寂靜光的天王）、廣大清凈光天王（Guangda Qingjing Guang Tianwang，意為具有廣大清凈光的天王）……。像這樣等等的天王為首，數量無量，沒有一個不是以寂靜的佛法作為宮殿安住在其中。 又有無數大自在天王，他們是：妙焰海天王（Miao Yan Hai Tianwang，意為具有美妙火焰如海的天王）、自在名稱光天王（Zizai Mingcheng Guang Tianwang，意為具有自在名稱光的天王）、清凈功德眼天王（Qingjing Gongde Yan Tianwang，意為具有清凈功德之眼的天王）、可愛樂大慧天王（Keaile Dahui Tianwang，意為具有可愛樂大智慧的天王）、不動光自在天王（Budong Guang Zizai Tianwang，意為具有不動光自在的天王）、妙莊嚴眼天王（Miao Zhuangyan Yan Tianwang，意為具有美妙莊嚴之眼的天王）、善思惟光明天王（Shan Siwei Guangming Tianwang，意為具有善於思惟光的天王）、可愛樂大智天王（Keaile Dazhi Tianwang，意為具有可愛樂大智慧的天王）、普音莊嚴幢天王（Puyin Zhuangyan Chuang Tianwang，意為具有普遍聲音莊嚴旗幟的天王）、極精進名稱光天王（Ji Jingjin Mingcheng Guang Tianwang，意為具有極其精進名稱光的天王）……。像這樣等等的天王為首，數量不可計數，都勤奮地觀察無相的佛法，所行持的都是平等之法。 《大方廣佛華嚴經》卷第一 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第二 于闐國三藏實叉難陀奉 制譯
【English Translation】 English version: Furthermore, there were immeasurable Shenshen Guangyin Tianwang (Deep Sound Light Heavenly King), Wugou Cheng Guangming Tianwang (Immaculate Praised Light Heavenly King), Zuisheng Jingguang Tianwang (Most Excellent Pure Light Heavenly King), and so on, leading a countless multitude, all dwelling in the vast, tranquil, joyful, and unobstructed Dharma gate. Again, there were immeasurable Bianjing Tianwang (Universally Pure Heavenly Kings), namely: Qingjing Mingcheng Tianwang (Pure Name Heavenly King), Zuisheng Jian Tianwang (Most Excellent Vision Heavenly King), Jijing De Tianwang (Tranquil Virtue Heavenly King), Xumi Yin Tianwang (Mount Sumeru Sound Heavenly King), Jingnian Yan Tianwang (Pure Thought Eye Heavenly King), Keaile Zuisheng Guangzhao Tianwang (Lovable Most Excellent Light Illuminating Heavenly King), Shijian Zizaizhu Tianwang (Worldly Sovereign Heavenly King), Guangyan Zizai Tianwang (Radiant Flame Sovereign Heavenly King), Le Siwei Fa Bianhua Tianwang (Joyful Contemplation Dharma Transformation Heavenly King), Bianhua Chuang Tianwang (Transformation Banner Heavenly King), Xingxiu Yin Miao Zhuangyan Tianwang (Constellation Sound Wonderful Adornment Heavenly King), and so on, leading a countless multitude, all dwelling in the vast Dharma gate, diligently working for the benefit of all beings in the worlds. Again, there were immeasurable Guangguo Tianwang (Vast Fruit Heavenly Kings), namely: Aile Fa Guangming Chuang Tianwang (Loving Dharma Light Banner Heavenly King), Qingjing Zhuangyan Hai Tianwang (Pure Adornment Ocean Heavenly King), Zuisheng Hui Guangming Tianwang (Most Excellent Wisdom Light Heavenly King), Zizai Zhihui Chuang Tianwang (Sovereign Wisdom Banner Heavenly King), Le Jijing Tianwang (Joyful Tranquility Heavenly King), Puzhi Yan Tianwang (Universal Wisdom Eye Heavenly King), Le Xuan Hui Tianwang (Joyful Revolving Wisdom Heavenly King), Shanzhong Hui Guangming Tianwang (Good Seed Wisdom Light Heavenly King), Wugou Jijing Guang Tianwang (Immaculate Tranquil Light Heavenly King), Guangda Qingjing Guang Tianwang (Vast Pure Light Heavenly King), and so on, leading a countless multitude, all dwelling in palaces of tranquil Dharma. Again, there were countless Da Zizai Tianwang (Great Sovereign Heavenly Kings), namely: Miao Yan Hai Tianwang (Wonderful Flame Ocean Heavenly King), Zizai Mingcheng Guang Tianwang (Sovereign Name Light Heavenly King), Qingjing Gongde Yan Tianwang (Pure Merit Eye Heavenly King), Keaile Dahui Tianwang (Lovable Great Wisdom Heavenly King), Budong Guang Zizai Tianwang (Immovable Light Sovereign Heavenly King), Miao Zhuangyan Yan Tianwang (Wonderful Adornment Eye Heavenly King), Shan Siwei Guangming Tianwang (Good Contemplation Light Heavenly King), Keaile Dazhi Tianwang (Lovable Great Wisdom Heavenly King), Puyin Zhuangyan Chuang Tianwang (Universal Sound Adornment Banner Heavenly King), Ji Jingjin Mingcheng Guang Tianwang (Extremely Diligent Name Light Heavenly King), and so on, leading an immeasurable multitude, all diligently observing the formless Dharma, practicing equality. The Avatamsaka Sutra, Volume 1 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra The Avatamsaka Sutra, Volume 2 Translated by Tripiṭaka Master Śikṣānanda of Khotan under Imperial Decree
世主妙嚴品第一之二
爾時，如來道場眾海，悉已雲集；無邊品類，周匝遍滿；形色部從，各各差別；隨所來方，親近世尊，一心瞻仰。此諸眾會，已離一切煩惱心垢及其餘習，摧重障山，見佛無礙。如是皆以毗盧遮那如來往昔之時，于劫海中修菩薩行，以四攝事而曾攝受；一一佛所種善根時，皆已善攝種種方便，教化成熟，令其安立一切智道；種無量善，獲眾大福，悉已入于方便愿海；所行之行，具足清凈；于出離道，已能善出；常見於佛，分明照了；以勝解力入于如來功德大海，得於諸佛解脫之門遊戲神通。所謂：
妙焰海大自在天王，得法界、虛空界寂靜方便力解脫門；自在名稱光天王，得普觀一切法悉自在解脫門；清凈功德眼天王，得知一切法不生、不滅、不來、不去、無功用行解脫門；可愛樂大慧天王，得現見一切法真實相智慧海解脫門；不動光自在天王，得與眾生無邊安樂大方便定解脫門；妙莊嚴眼天王，得令觀寂靜法滅諸癡暗怖解脫門；善思惟光明天王，得善入無邊境界不起一切諸有思惟業解脫門；可愛樂大智天王，得普往十方說法而不動無所依解脫門；普音莊嚴幢天王，得入佛寂靜境界普現光明解脫門；名稱光善精進天王，得住自所悟處而以無邊廣大境界為所緣解脫門。
【現代漢語翻譯】 現代漢語譯本 當時，如來（Tathagata）的道場（Bodhimanda）聚集了無量的眾生，他們來自無邊的世界，種類繁多，遍佈四周。他們的形貌、顏色和所屬的部類各不相同。他們從各自的來處，親近世尊（World-Honored One），一心瞻仰。這些集會的大眾，已經遠離了一切煩惱的垢染和殘餘習氣，摧毀了如山的重重障礙，能夠無礙地見到佛陀。他們之所以能如此，都是因為毗盧遮那如來（Vairocana Tathagata）在過去無量劫中修行菩薩道時，以四攝法（Four Means of Conversion）攝受了他們。在每一位佛陀那裡種下善根時，都善巧地運用種種方便法門，教化他們成熟，使他們安立於一切智道（Path of Omniscience）。他們種下了無量的善根，獲得了廣大的福德，都已進入了方便愿海（Ocean of Expedient Vows）。他們所修行的行為，具足清凈；對於出離之道，已經能夠善巧地出離；常常見到佛陀，明明白白地照見；以殊勝的理解力進入如來的功德大海，獲得了諸佛的解脫之門，能夠遊戲神通。他們是： 妙焰海大自在天王（Wonderful Flame Ocean Great Free and Sovereign Deva King），獲得了法界（Dharmadhatu）、虛空界（Akasadhatu）寂靜方便力解脫門；自在名稱光天王（Free and Sovereign Name Light Deva King），獲得了普遍觀察一切法都自在的解脫門；清凈功德眼天王（Pure Merit Eye Deva King），獲得了知曉一切法不生、不滅、不來、不去、無功用行的解脫門；可愛樂大慧天王（Lovable Great Wisdom Deva King），獲得了現見一切法真實相的智慧海解脫門；不動光自在天王（Immovable Light Free and Sovereign Deva King），獲得了給予眾生無邊安樂的大方便定解脫門；妙莊嚴眼天王（Wonderful Adornment Eye Deva King），獲得了令觀寂靜法滅除一切愚癡黑暗怖畏的解脫門；善思惟光明天王（Good Contemplation Light Deva King），獲得了善入無邊境界不起一切諸有思惟業的解脫門；可愛樂大智天王（Lovable Great Wisdom Deva King），獲得了普遍前往十方說法而不動搖、無所依的解脫門；普音莊嚴幢天王（Universal Sound Adornment Banner Deva King），獲得了進入佛陀寂靜境界普遍顯現光明的解脫門；名稱光善精進天王（Name Light Good Vigor Deva King），獲得了安住于自己所悟之處，而以無邊廣大境界為所緣的解脫門。
【English Translation】 English version At that time, the assemblies of the Tathagata's (如來) Bodhimanda (道場, place of enlightenment) had all gathered; countless beings of various kinds, filled the space all around; their forms, colors, and groups were each different; from the directions they came, they approached the World-Honored One (世尊), gazing at him with one mind. These assemblies had already left behind all afflictions, mental defilements, and their residual habits; they had shattered the heavy mountain of obstacles, and could see the Buddha without hindrance. This was all because Vairocana Tathagata (毗盧遮那如來) in the past, during countless kalpas (劫, eons), had practiced the Bodhisattva path, and had embraced them with the Four Means of Conversion (四攝事). When planting roots of goodness at each Buddha's place, they had skillfully used various expedient means, teaching and maturing them, enabling them to establish themselves on the Path of Omniscience (一切智道). They had planted immeasurable good roots, obtained great blessings, and had all entered the Ocean of Expedient Vows (方便愿海). Their practices were completely pure; they had skillfully emerged from the path of liberation; they constantly saw the Buddha, clearly perceiving him; with the power of superior understanding, they entered the great ocean of the Tathagata's merits, obtained the gates of liberation of all Buddhas, and could play with spiritual powers. They were: The Wonderful Flame Ocean Great Free and Sovereign Deva King (妙焰海大自在天王), obtained the liberation gate of the power of tranquil expedient means of the Dharmadhatu (法界, realm of phenomena) and Akasadhatu (虛空界, realm of space); the Free and Sovereign Name Light Deva King (自在名稱光天王), obtained the liberation gate of universally observing all dharmas with freedom; the Pure Merit Eye Deva King (清凈功德眼天王), obtained the liberation gate of knowing that all dharmas are not born, not extinguished, not coming, not going, and are without effort; the Lovable Great Wisdom Deva King (可愛樂大慧天王), obtained the liberation gate of the wisdom ocean of directly seeing the true nature of all dharmas; the Immovable Light Free and Sovereign Deva King (不動光自在天王), obtained the liberation gate of the great expedient samadhi (定, meditative absorption) that gives boundless joy to sentient beings; the Wonderful Adornment Eye Deva King (妙莊嚴眼天王), obtained the liberation gate of causing the observation of tranquil dharmas to extinguish all ignorance, darkness, and fear; the Good Contemplation Light Deva King (善思惟光明天王), obtained the liberation gate of skillfully entering boundless realms without arising any thoughts of existence; the Lovable Great Wisdom Deva King (可愛樂大智天王), obtained the liberation gate of universally going to the ten directions to teach the Dharma without moving or relying on anything; the Universal Sound Adornment Banner Deva King (普音莊嚴幢天王), obtained the liberation gate of entering the Buddha's tranquil realm and universally manifesting light; the Name Light Good Vigor Deva King (名稱光善精進天王), obtained the liberation gate of abiding in the place of one's own enlightenment, while taking boundless and vast realms as the object of contemplation.
爾時，妙焰海天王，承佛威力，普觀一切自在天眾而說頌言：
「佛身普遍諸大會， 充滿法界無窮盡， 寂滅無性不可取， 為救世間而出現。 如來法王出世間， 能然照世妙法燈， 境界無邊亦無盡， 此自在名之所證。 佛不思議離分別， 了相十方無所有， 為世廣開清凈道， 如是凈眼能觀見。 如來智慧無邊際， 一切世間莫能測， 永滅眾生癡暗心， 大慧入此深安住。 如來功德不思議， 眾生見者煩惱滅， 普使世間獲安樂， 不動自在天能見。 眾生癡暗常迷覆， 如來為說寂靜法， 是則照世智慧燈， 妙眼能知此方便。 如來清凈妙色身， 普現十方無有比， 此身無性無依處， 善思惟天所觀察。 如來音聲無限礙， 堪受化者靡不聞， 而佛寂然恒不動， 此樂智天之解脫。 寂靜解脫天人主， 十方無處不現前， 光明照耀滿世間， 此無礙法嚴幢見。 佛于無邊大劫海， 為眾生故求菩提， 種種神通化一切， 名稱光天悟斯法。」
複次，可愛樂法光明幢天王，得普觀一切眾生根為說法斷疑解脫門；凈莊嚴海天王，得隨憶念令見佛解脫門；最勝慧光明天王，得法性平等無所依莊嚴身
【現代漢語翻譯】 現代漢語譯本 那時，妙焰海天王（Miao Yan Hai Tian Wang），承蒙佛陀的威神之力，普遍觀察一切自在天眾，並以偈頌說道： 『佛陀的身體普遍存在於所有法會之中，充滿整個法界，沒有窮盡。 寂靜無性，不可執取，爲了救度世間眾生而顯現。 如來法王（Ru Lai Fa Wang）出世，能夠點燃照耀世間的微妙法燈。 境界無邊無盡，這是自在天（Zi Zai Tian）所證悟的境界。 佛陀的境界不可思議，超越分別，明瞭十方諸相皆無所有。 為世人廣開清凈之道，這樣的清凈之眼才能觀見。 如來的智慧沒有邊際，一切世間都無法測度。 永遠滅除眾生的愚癡黑暗之心，大智慧深入其中安住。 如來的功德不可思議，眾生見到就能滅除煩惱。 普遍使世間獲得安樂，不動自在天（Bu Dong Zi Zai Tian）能夠見到。 眾生愚癡黑暗，常常被迷惑覆蓋，如來為他們宣說寂靜之法。 這就是照耀世間的智慧之燈，妙眼（Miao Yan）能夠知道這種方便法門。 如來清凈微妙的色身，普遍顯現在十方，沒有可以比擬的。 此身無自性，無所依處，善思惟天（Shan Si Wei Tian）所觀察。 如來的音聲沒有障礙，能夠接受教化的眾生沒有聽不到的。 而佛陀寂然不動，這是樂智天（Le Zhi Tian）的解脫境界。 寂靜解脫的天人主，在十方無處不顯現。 光明照耀充滿世間，這是無礙法嚴幢（Wu Ai Fa Yan Chuang）所見。 佛陀在無邊的大劫海中，爲了眾生而求菩提。 以種種神通教化一切眾生，名稱光天（Ming Cheng Guang Tian）領悟了這個法理。』 其次，可愛樂法光明幢天王（Ke Ai Le Fa Guang Ming Chuang Tian Wang），獲得了普遍觀察一切眾生根性，為他們說法，斷除疑惑的解脫法門；凈莊嚴海天王（Jing Zhuang Yan Hai Tian Wang），獲得了隨憶念就能見到佛陀的解脫法門；最勝慧光明天王（Zui Sheng Hui Guang Ming Tian Wang），獲得了法性平等，無所依的莊嚴身解脫法門。
【English Translation】 English version At that time, the Heavenly King Wonderful Flame Ocean (Miao Yan Hai Tian Wang), empowered by the Buddha's majestic power, universally observed all the Free Heavens and spoke in verse: 'The Buddha's body pervades all assemblies, filling the entire Dharma realm without end. It is tranquil, without inherent nature, and cannot be grasped, appearing to save the world. The Tathagata Dharma King (Ru Lai Fa Wang) appears in the world, able to light the wonderful lamp of Dharma that illuminates the world. Its realm is boundless and endless; this is what the Free Heavens (Zi Zai Tian) have realized. The Buddha's realm is inconceivable, beyond discrimination, understanding that all phenomena in the ten directions are without substance. He widely opens the pure path for the world, and such pure eyes can see this. The Tathagata's wisdom is boundless, and all the world cannot fathom it. It eternally extinguishes the ignorant and darkened minds of beings, and great wisdom deeply abides within this. The Tathagata's merits are inconceivable; beings who see them have their afflictions extinguished. He universally brings peace and joy to the world; the Immovable Free Heavens (Bu Dong Zi Zai Tian) can see this. Beings are ignorant and darkened, often covered by delusion; the Tathagata speaks the Dharma of tranquility for them. This is the lamp of wisdom that illuminates the world; the Wonderful Eyes (Miao Yan) can know this expedient method. The Tathagata's pure and wonderful form appears universally in the ten directions, without comparison. This body has no inherent nature and no place to rely on; this is what the Well-Thinking Heavens (Shan Si Wei Tian) observe. The Tathagata's voice is without obstruction; all beings who can be transformed hear it. Yet the Buddha remains tranquil and unmoving; this is the liberation of the Joyful Wisdom Heavens (Le Zhi Tian). The lord of the tranquil and liberated heavens appears everywhere in the ten directions. His light shines and fills the world; this is what the Unobstructed Dharma Adornment Banner (Wu Ai Fa Yan Chuang) sees. The Buddha, in boundless great kalpas, sought Bodhi for the sake of all beings. He transforms all beings with various spiritual powers; the Name and Light Heavens (Ming Cheng Guang Tian) have awakened to this Dharma.' Furthermore, the Heavenly King Delightful Dharma Light Banner (Ke Ai Le Fa Guang Ming Chuang Tian Wang) obtained the liberation door of universally observing the roots of all beings, speaking Dharma for them, and cutting off their doubts; the Heavenly King Pure Adornment Ocean (Jing Zhuang Yan Hai Tian Wang) obtained the liberation door of seeing the Buddha upon recollection; the Heavenly King Supreme Wisdom Light (Zui Sheng Hui Guang Ming Tian Wang) obtained the liberation door of the Dharma nature being equal, with an adorned body without reliance.
解脫門；自在智慧幢天王，得了知一切世間法一念中安立不思議莊嚴海解脫門；樂寂靜天王，得於一毛孔現不思議佛剎無障礙解脫門；普智眼天王，得入普門觀察法界解脫門；樂旋慧天王，得為一切眾生種種出現無邊劫常現前解脫門；善種慧光明天王，得觀一切世間境界入不思議法解脫門；無垢寂靜光天王，得示一切眾生出要法解脫門；廣大清凈光天王，得觀察一切應化眾生令入佛法解脫門。
爾時，可愛樂法光明幢天王，承佛威力，普觀一切少廣天、無量廣天、廣果天眾而說頌言：
「諸佛境界不思議， 一切眾生莫能測， 普令其心生信解， 廣大意樂無窮盡。 若有眾生堪受法， 佛威神力開導彼， 令其恒睹佛現前， 嚴海天王如是見。 一切法性無所依， 佛現世間亦如是， 普于諸有無依處， 此義勝智慧觀察。 隨諸眾生心所欲， 佛神通力皆能現， 各各差別不思議， 此智幢王解脫海。 過去所有諸國土， 一毛孔中皆示現， 此是諸佛大神通， 愛樂寂靜能宣說。 一切法門無盡海， 同會一法道場中， 如是法性佛所說， 智眼能明此方便。 十方所有諸國土， 悉在其中而說法， 佛身無去亦無來， 愛樂慧旋之境界。
【現代漢語翻譯】 現代漢語譯本 解脫門：自在智慧幢天王（自在智慧的旗幟天王），獲得了一念之間安立一切世間法，不可思議的莊嚴大海解脫門；樂寂靜天王（喜愛寂靜的天王），獲得在一個毛孔中顯現不可思議佛剎，無障礙的解脫門；普智眼天王（具有普遍智慧之眼的天王），獲得進入普門觀察法界的解脫門；樂旋慧天王（喜愛智慧旋轉的天王），獲得爲了所有眾生種種出現，在無邊劫中常現前的解脫門；善種慧光明天王（具有善良種子智慧光芒的天王），獲得觀察一切世間境界，進入不可思議法的解脫門；無垢寂靜光天王（具有無垢寂靜光芒的天王），獲得向所有眾生展示出離之法的解脫門；廣大清凈光天王（具有廣大清凈光芒的天王），獲得觀察一切應被教化的眾生，使他們進入佛法的解脫門。
那時，可愛樂法光明幢天王（喜愛佛法光明的旗幟天王），承蒙佛的威神之力，普遍觀察一切少廣天、無量廣天、廣果天的天眾，並說頌道：
諸佛的境界不可思議，一切眾生都無法測度，普遍使他們的心中產生信仰和理解，廣大的意樂無窮無盡。 如果有眾生堪能接受佛法，佛以威神之力開導他們，使他們恒常見到佛在眼前，莊嚴大海天王就是這樣看到的。 一切法的本性無所依，佛顯現在世間也是如此，普遍在一切有情無所依之處，這個道理是殊勝的智慧才能觀察到的。 隨著眾生心中所希望的，佛的神通力都能顯現，各種各樣的差別不可思議，這是智慧旗幟天王的解脫之海。 過去所有的國土，都在一個毛孔中全部顯現，這是諸佛的大神通，喜愛寂靜的天王能夠宣說。 一切法門無盡的海洋，都彙集在一個法道場中，佛所說的法性就是這樣，智慧之眼能夠明白這個方便。 十方所有的國土，都在其中而說法，佛身沒有去也沒有來，這是喜愛智慧旋轉天王的境界。
【English Translation】 English version The Gate of Liberation: The King of the Gods, Free and Wise Banner (the king of the banner of free wisdom), obtained the gate of liberation of establishing all worldly dharmas in a single thought, an inconceivable ocean of adornments; the King of the Gods, Joyful in Tranquility (the king of the gods who loves tranquility), obtained the gate of liberation of manifesting inconceivable Buddha lands in a single pore, without obstruction; the King of the Gods, Universal Wisdom Eye (the king of the gods with the eye of universal wisdom), obtained the gate of liberation of entering the universal gate to observe the dharma realm; the King of the Gods, Joyful in Revolving Wisdom (the king of the gods who loves the rotation of wisdom), obtained the gate of liberation of appearing in various forms for all sentient beings, constantly present in endless kalpas; the King of the Gods, Light of Good Seed Wisdom (the king of the gods with the light of good seed wisdom), obtained the gate of liberation of observing all worldly realms and entering inconceivable dharma; the King of the Gods, Immaculate Tranquil Light (the king of the gods with immaculate tranquil light), obtained the gate of liberation of showing all sentient beings the dharma of liberation; the King of the Gods, Vast Pure Light (the king of the gods with vast pure light), obtained the gate of liberation of observing all sentient beings who should be transformed, leading them into the Buddha Dharma.
At that time, the King of the Gods, Delightful Dharma Light Banner (the king of the banner of delightful dharma light), by the power of the Buddha, universally observed all the gods of the Lesser Light Heavens, Immeasurable Light Heavens, and Abundant Fruit Heavens, and spoke in verse:
The realm of the Buddhas is inconceivable, all sentient beings cannot fathom it, universally causing their minds to generate faith and understanding, the vast intention is endless. If there are sentient beings capable of receiving the Dharma, the Buddha guides them with divine power, causing them to constantly see the Buddha before them, the King of the Adorned Ocean saw it this way. The nature of all dharmas has no reliance, the Buddha's appearance in the world is also like this, universally in all places where sentient beings have no reliance, this principle can be observed by superior wisdom. According to what sentient beings desire in their hearts, the Buddha's divine powers can manifest, the various differences are inconceivable, this is the ocean of liberation of the King of the Wise Banner. All the past lands are all manifested in a single pore, this is the great divine power of the Buddhas, the King of Joyful Tranquility can proclaim it. The endless ocean of all dharma gates, all gather in one dharma assembly, the dharma nature spoken by the Buddha is like this, the eye of wisdom can understand this expedient. All the lands in the ten directions, all speak the Dharma within them, the Buddha's body neither goes nor comes, this is the realm of the King of Joyful Revolving Wisdom.
佛觀世法如光影， 入彼甚深幽奧處， 說諸法性常寂然， 善種思惟能見此。 佛善了知諸境界， 隨眾生根雨法雨， 為啟難思出要門， 此寂靜天能悟入。 世尊恒以大慈悲， 利益眾生而出現， 等雨法雨充其器， 清凈光天能演說。」
複次，清凈慧名稱天王，得了達一切眾生解脫道方便解脫門；最勝見天王，得隨一切諸天眾所樂如光影普示現解脫門；寂靜德天王，得普嚴凈一切佛境界大方便解脫門；須彌音天王，得隨諸眾生永流轉生死海解脫門；凈念眼天王，得憶念如來調伏眾生行解脫門；可愛樂普照天王，得普門陀羅尼海所流出解脫門；世間自在主天王，得能令眾生值佛生信藏解脫門；光焰自在天王，得能令一切眾生聞法信喜而出離解脫門；樂思惟法變化天王，得入一切菩薩調伏行如虛空無邊無盡解脫門；變化幢天王，得觀眾生無量煩惱普悲智解脫門星宿音妙莊嚴天王，得放光現佛三輪攝化解脫門。
爾時，清凈慧名稱天王，承佛威力，普觀一切少凈天、無量凈天、遍凈天眾而說頌言：
「了知法性無礙者， 普現十方無量剎， 說佛境界不思議， 令眾同歸解脫海。 如來處世無所依， 譬如光影現眾國， 法性究竟無生起， 此勝見王所入
【現代漢語翻譯】 現代漢語譯本 佛陀觀察世間萬法，如同光影一般虛幻不實，深入那幽深玄奧的境界。 宣說諸法本性常住寂靜，只有善根深厚、勤于思惟的人才能領悟。 佛陀善於了知一切眾生的根器和境界，隨順眾生的根性降下法雨。 爲了開啟難以思議的解脫之門，寂靜天能夠領悟並進入這個境界。 世尊恒常以大慈悲心，爲了利益眾生而示現於世。 平等地降下法雨，充滿眾生的器皿，清凈光天能夠演說此理。
此外，清凈慧名稱天王（天王名，意為具有清凈智慧和名聲的天神），獲得了通達一切眾生解脫道的方便解脫門；最勝見天王（天王名，意為具有最殊勝見解的天神），獲得了隨順一切諸天眾所喜樂，如光影般普遍示現的解脫門；寂靜德天王（天王名，意為具有寂靜功德的天神），獲得了普遍莊嚴清凈一切佛境界的大方便解脫門；須彌音天王（天王名，意為聲音如須彌山般洪亮的天神），獲得了隨順諸眾生在生死苦海中永恒流轉的解脫門；凈念眼天王（天王名，意為具有清凈意念和眼力的天神），獲得了憶念如來調伏眾生之行的解脫門；可愛樂普照天王（天王名，意為令人喜愛、快樂並普照一切的天神），獲得了從普門陀羅尼海流出的解脫門；世間自在主天王（天王名，意為在世間自在為主的天神），獲得了能令眾生值遇佛陀並生起信心的解脫門；光焰自在天王（天王名，意為具有光焰自在的天神），獲得了能令一切眾生聽聞佛法，生起信心和喜悅並出離輪迴的解脫門；樂思惟法變化天王（天王名，意為樂於思惟佛法並能變化的天神），獲得了進入一切菩薩調伏眾生之行，如虛空般無邊無盡的解脫門；變化幢天王（天王名，意為能變化旗幟的天神），獲得了觀察眾生無量煩惱，生起普遍悲智的解脫門；星宿音妙莊嚴天王（天王名，意為聲音如星宿般美妙莊嚴的天神），獲得了放光顯現佛陀三輪（身輪、語輪、意輪）攝化眾生的解脫門。
當時，清凈慧名稱天王，承蒙佛陀的威神之力，普遍觀察一切少凈天、無量凈天、遍凈天的天眾，並說偈頌道：
『了知諸法本性無礙的人，能夠普遍顯現在十方無量剎土。 宣說佛陀的境界不可思議，令一切眾生共同歸向解脫之海。 如來在世間沒有所依，就像光影顯現在各個國土一樣。 諸法本性究竟沒有生起，這是最勝見天王所證入的境界。』
【English Translation】 English version The Buddha observes the worldly phenomena as if they were light and shadows, entering into that profound and mysterious realm. He proclaims that the nature of all dharmas is eternally tranquil, and only those with good roots and diligent contemplation can perceive this. The Buddha is skilled in understanding the realms of all beings, and according to their capacities, he pours down the rain of Dharma. To open the inconceivable gate of liberation, the Tranquil Heaven is able to comprehend and enter this state. The World Honored One constantly appears with great compassion, for the benefit of all beings. He equally pours down the rain of Dharma, filling the vessels of all beings, and the Pure Light Heaven is able to expound this truth.
Furthermore, the Heavenly King Pure Wisdom Name (a heavenly king with pure wisdom and reputation) obtained the liberation gate of expedient means to understand the path of liberation for all beings; the Heavenly King Supreme Vision (a heavenly king with supreme vision) obtained the liberation gate of universally manifesting like light and shadows according to the desires of all heavenly beings; the Heavenly King Tranquil Virtue (a heavenly king with tranquil virtue) obtained the liberation gate of great expedient means to universally adorn and purify all Buddha realms; the Heavenly King Sumeru Sound (a heavenly king with a sound as loud as Mount Sumeru) obtained the liberation gate of following all beings in their eternal cycle of birth and death; the Heavenly King Pure Thought Eye (a heavenly king with pure thought and vision) obtained the liberation gate of remembering the Tathagata's actions in taming beings; the Heavenly King Delightful Universal Illumination (a heavenly king who is delightful, joyful, and illuminates all) obtained the liberation gate flowing from the ocean of the Universal Dharani; the Heavenly King World Sovereign (a heavenly king who is the sovereign of the world) obtained the liberation gate of enabling beings to encounter the Buddha and generate faith; the Heavenly King Flame Sovereign (a heavenly king with sovereign flames) obtained the liberation gate of enabling all beings to hear the Dharma, generate faith and joy, and depart from samsara; the Heavenly King Joyful Contemplation of Dharma Transformation (a heavenly king who enjoys contemplating the Dharma and transformation) obtained the liberation gate of entering the boundless and endless practice of all Bodhisattvas in taming beings, like the void; the Heavenly King Transformation Banner (a heavenly king who can transform banners) obtained the liberation gate of observing the immeasurable afflictions of beings and generating universal compassion and wisdom; the Heavenly King Constellation Sound Wonderful Adornment (a heavenly king with a sound as beautiful and adorned as constellations) obtained the liberation gate of emitting light and manifesting the Buddha's three wheels (body, speech, and mind) to gather and transform beings.
At that time, the Heavenly King Pure Wisdom Name, empowered by the Buddha's majestic power, universally observed all the heavenly beings of the Lesser Pure Heaven, Immeasurable Pure Heaven, and Universal Pure Heaven, and spoke in verse:
'Those who understand the nature of dharmas without obstruction can universally manifest in the immeasurable lands of the ten directions. They proclaim the inconceivable realm of the Buddha, leading all beings to the ocean of liberation. The Tathagata has no reliance in the world, just as light and shadows appear in various lands. The nature of dharmas is ultimately without arising, this is the realm entered by the Heavenly King Supreme Vision.'
門。 無量劫海修方便， 普凈十方諸國土， 法界如如常不動， 寂靜德天之所悟。 眾生愚癡所覆障， 盲暗恒居生死中， 如來示以清凈道， 此須彌音之解脫。 諸佛所行無上道， 一切眾生莫能測， 示以種種方便門， 凈眼諦觀能悉了。 如來恒以總持門， 譬如剎海微塵數， 示教眾生遍一切， 普照天王此能入。 如來出世甚難值， 無量劫海時一遇， 能令眾生生信解， 此自在天之所得。 佛說法性皆無性， 甚深廣大不思議， 普使眾生生凈信， 光焰天王能善了。 三世如來功德滿， 化眾生界不思議， 于彼思惟生慶悅， 如是樂法能開演。 眾生沒在煩惱海， 愚癡見濁甚可怖， 大師哀愍令永離， 此化幢王所觀境。 如來恒放大光明， 一一光中無量佛， 各各現化眾生事， 此妙音天所入門。」
複次，可愛樂光明天王，得恒受寂靜樂而能降現消滅世間苦解脫門；清凈妙光天王，得大悲心相應海一切眾生喜樂藏解脫門；自在音天王，得一念中普現無邊劫一切眾生福德力解脫門；最勝念智天王，得普使成住壞一切世間皆悉如虛空清凈解脫門；可愛樂凈妙音天王，得愛樂信受一切聖人法解脫門；善
【現代漢語翻譯】 現代漢語譯本 無量劫海中修習種種方便法門，普遍清凈十方一切國土，法界真如如如不動，這是寂靜德天所領悟的境界。 眾生被愚癡所覆蓋障礙，盲目黑暗地恒常處於生死輪迴之中，如來為他們開示清凈的解脫之道，這是須彌音天所理解的解脫法門。 諸佛所修行的無上道，一切眾生都無法測度，佛陀開示種種方便法門，以清凈的智慧眼仔細觀察才能完全瞭解。 如來恒常以總持法門，譬如剎土世界如微塵般眾多，教導眾生遍及一切處，這是普照天王能夠進入的境界。 如來出世非常難得，在無量劫海中才有可能遇到一次，能夠使眾生生起信心和理解，這是自在天所獲得的境界。 佛陀所說的法性皆是空性，甚深廣大不可思議，普遍使眾生生起清凈的信心，這是光焰天王能夠很好地理解的。 三世如來的功德圓滿，教化眾生界不可思議，對於這些道理思惟而生起慶悅，像這樣樂於佛法才能開演。 眾生沉沒在煩惱的海洋中，愚癡和污濁的見解非常可怕，大師慈悲憐憫使他們永遠脫離，這是化幢王所觀察到的境界。 如來恒常放出大光明，每一道光明中都有無量的佛，各自顯現教化眾生的事業，這是妙音天所進入的法門。 其次，可愛樂光明天王，獲得了恒常享受寂靜之樂，並且能夠降伏、顯現、消滅世間痛苦的解脫法門；清凈妙光天王，獲得了與大悲心相應的，令一切眾生喜悅的寶藏解脫法門；自在音天王，獲得了一念之間普遍顯現無邊劫中一切眾生福德力量的解脫法門；最勝念智天王，獲得了普遍使成、住、壞的一切世間都像虛空一樣清凈的解脫法門；可愛樂凈妙音天王，獲得了愛樂、信受一切聖人教法的解脫法門；善
【English Translation】 English version Through countless kalpas (aeons) of practice, various expedient means are cultivated, purifying all lands in the ten directions. The Dharma realm is always unmoving, such as it is, this is what the Deva (god) of Tranquil Virtue has realized. Beings are covered and obstructed by ignorance, blindly and darkly dwelling in the cycle of birth and death. The Tathagata (Buddha) shows them the pure path of liberation, this is the liberation understood by the Deva of Sumeru Sound. The unsurpassed path practiced by all Buddhas cannot be fathomed by all beings. The Buddha shows various expedient means, only by observing with pure wisdom eyes can one fully understand. The Tathagata always uses the Dharani (mantra) gate, as numerous as the dust particles in countless Buddha lands, teaching beings everywhere. This is the realm that the Deva of Universal Illumination can enter. It is very rare for a Tathagata to appear in the world, only encountered once in countless kalpas. Being able to make beings generate faith and understanding, this is what the Deva of Freedom has attained. The Buddha says that the nature of all dharmas (phenomena) is emptiness, profound, vast, and inconceivable. Universally making beings generate pure faith, this is what the Deva of Radiant Flame can understand well. The merits and virtues of the Tathagatas of the three times are complete, transforming the realms of beings in an inconceivable way. Contemplating these principles brings joy and delight, and one can expound the Dharma with such joy. Beings are submerged in the ocean of afflictions, their ignorance and defiled views are terrifying. The great teacher compassionately enables them to be free forever, this is the realm observed by the Deva of Transformation Banner. The Tathagata always emits great light, in each light there are countless Buddhas, each manifesting the activities of transforming beings. This is the gate entered by the Deva of Wonderful Sound. Furthermore, the Deva of Lovable Light, has attained the liberation gate of constantly experiencing the joy of tranquility and being able to subdue, manifest, and eliminate the suffering of the world; the Deva of Pure Wonderful Light, has attained the liberation gate of the treasure of joy for all beings, corresponding to the great compassionate heart; the Deva of Free Sound, has attained the liberation gate of universally manifesting the power of merit and virtue of all beings in countless kalpas in a single thought; the Deva of Supreme Thought and Wisdom, has attained the liberation gate of universally making all worlds in formation, abiding, and destruction as pure as the void; the Deva of Lovable Pure Wonderful Sound, has attained the liberation gate of loving, believing, and accepting the Dharma of all sages; the Good
思惟音天王，得能經劫住演說一切地義及方便解脫門；演莊嚴音天王，得一切菩薩從兜率天宮沒下生時大供養方便解脫門；甚深光音天王，得觀察無盡神通智慧海解脫門；廣大名稱天王，得一切佛功德海滿足出現世間方便力解脫門；最勝凈光天王，得如來往昔誓願力發生深信愛樂藏解脫門。
爾時，可愛樂光明天王，承佛威力，普觀一切少光天、無量光天、極光天眾而說頌言：
「我念如來昔所行， 承事供養無邊佛， 如本信心清凈業， 以佛威神今悉見。 佛身無相離眾垢， 恒住慈悲哀愍地， 世間憂患悉使除， 此是妙光之解脫。 佛法廣大無涯際， 一切剎海于中現， 如其成壞各不同， 自在音天解脫力。 佛神通力無與等， 普現十方廣大剎， 悉令嚴凈常現前， 勝念解脫之方便。 如諸剎海微塵數， 所有如來咸敬奉， 聞法離染不唐捐， 此妙音天法門用。 佛于無量大劫海， 說地方便無倫匹， 所說無邊無有窮， 善思音天知此義。 如來神變無量門， 一念現於一切處， 降神成道大方便， 此莊嚴音之解脫。 威力所持能演說， 及現諸佛神通事， 隨其根欲悉令凈， 此光音天解脫門。 如來智慧無邊際
【現代漢語翻譯】 現代漢語譯本 思惟音天王（Sivara-ghosa-deva），獲得了能夠經歷劫數安住，演說一切地義以及方便解脫之門的能力；演莊嚴音天王（Vyuha-ghosa-deva），獲得了一切菩薩從兜率天宮（Tusita）降生時，以大供養方便解脫之門的能力；甚深光音天王（Gambhirabhasa-deva），獲得了觀察無盡神通智慧海的解脫之門；廣大名稱天王（Prthu-nama-deva），獲得了一切佛陀功德海圓滿顯現於世間的方便力解脫之門；最勝凈光天王（Paramasuddha-prabha-deva），獲得瞭如來往昔誓願力所生起的深信愛樂藏解脫之門。 當時，可愛樂光明天王（Abhirucira-prabha-deva），憑藉佛陀的威神之力，普遍觀察一切少光天（Parittabha-deva）、無量光天（Apramanabha-deva）、極光天（Abhasvara-deva）的眾天人，並說頌道： 『我憶念如來過去所行，承事供養無量無邊的佛陀，如同原本的信心和清凈的業力，憑藉佛陀的威神之力，如今都得以看見。 佛身無相，遠離一切垢染，恒常安住于慈悲哀憫的境界，世間一切憂患都能使之消除，這就是妙光天（Subha-prabha-deva）的解脫。 佛法廣大無邊際，一切剎土世界都於其中顯現，如同它們各自的成住壞空各不相同，這是自在音天（Svaraghosa-deva）的解脫之力。 佛陀的神通之力無與倫比，普遍顯現於十方廣大的剎土，都能使之莊嚴清凈，常在眼前顯現，這是勝念天（Uttama-smrti-deva）的解脫方便。 如同諸剎土世界微塵數一樣多的如來，都受到恭敬奉事，聽聞佛法，遠離染污，不會徒勞無功，這是妙音天（Manju-ghosa-deva）的法門作用。 佛陀于無量大劫海中，所說的地方便無與倫比，所說的無邊無盡，善思音天（Sucinta-ghosa-deva）知道這個道理。 如來的神變有無量法門，一念之間顯現在一切處，降生神蹟，成就佛道，這是莊嚴音天（Vyuha-ghosa-deva）的解脫。 憑藉威力所持，能夠演說，並顯現諸佛的神通事蹟，隨順眾生的根基和慾望，使之清凈，這是光音天（Abhasvara-deva）的解脫之門。 如來的智慧無邊無際，'
【English Translation】 English version The Deva Sivaraghosa (Thinking Sound Deva) obtained the ability to abide for eons, expounding on all the meanings of the earth and the doors to expedient liberation; the Deva Vyuhaghosa (Arrayed Sound Deva) obtained the door to expedient liberation through great offerings when all Bodhisattvas descend from the Tusita Heaven; the Deva Gambhirabhasa (Profound Light Sound Deva) obtained the door to liberation through observing the endless ocean of miraculous wisdom; the Deva Prthunama (Vast Name Deva) obtained the door to liberation through the expedient power of all Buddhas' ocean of merit manifesting fully in the world; the Deva Paramasuddha-prabha (Supreme Pure Light Deva) obtained the door to liberation through the deep faith and love arising from the power of the Tathagata's past vows. At that time, the Deva Abhirucira-prabha (Delightful Light Deva), empowered by the Buddha's spiritual might, universally observed all the devas of the Parittabha (Minor Light), Apramanabha (Immeasurable Light), and Abhasvara (Radiant Light) heavens, and spoke in verse: 'I recall the past practices of the Tathagata, serving and making offerings to countless Buddhas, just like the original faith and pure karma, through the Buddha's spiritual power, I now see them all. The Buddha's body is without form, free from all defilements, constantly abiding in the realm of compassion and pity, all the sorrows of the world can be eliminated, this is the liberation of Subha-prabha (Auspicious Light). The Buddha's Dharma is vast and boundless, all the Buddha-lands appear within it, just as their formation, existence, destruction, and emptiness are different, this is the power of liberation of Svaraghosa (Free Sound). The Buddha's miraculous power is unparalleled, universally manifesting in the vast lands of the ten directions, making them all adorned and pure, constantly appearing before us, this is the expedient of liberation of Uttama-smrti (Supreme Mindfulness). Like the number of dust particles in all the Buddha-lands, all the Tathagatas are revered and served, hearing the Dharma, free from defilement, not in vain, this is the function of the Dharma gate of Manju-ghosa (Gentle Sound). The Buddha, in the immeasurable ocean of eons, speaks of expedient means that are unparalleled, what is spoken is boundless and endless, Sucinta-ghosa (Well-Thought Sound) knows this meaning. The Tathagata's miraculous transformations have countless doors, manifesting in all places in a single thought, descending as a divine being, achieving Buddhahood, this is the liberation of Vyuhaghosa (Arrayed Sound). Through the power held, able to expound, and manifest the miraculous deeds of all Buddhas, according to the roots and desires of beings, making them pure, this is the door to liberation of Abhasvara (Radiant Light). The Tathagata's wisdom is boundless and limitless,'
， 世中無等無所著， 慈心應物普現前， 廣大名天悟斯道。 佛昔修習菩提行， 供養十方一切佛， 一一佛所發誓心， 最勝光聞大歡喜。」
複次，尸棄梵王，得普住十方道場中說法而所行清凈無染著解脫門；慧光梵王，得使一切眾生入禪三昧住解脫門；善思慧光明梵王，得普入一切不思議法解脫門；普云音梵王，得入諸佛一切音聲海解脫門；觀世言音自在梵王，得能憶念菩薩教化一切眾生方便解脫門；寂靜光明眼梵王，得現一切世間業報相各差別解脫門；普光明梵王，得隨一切眾生品類差別皆現前調伏解脫門；變化音梵王，得住一切法清凈相寂滅行境界解脫門；光耀眼梵王，得於一切有無所著、無邊際、無依止、常勤出現解脫門；悅意海音梵王，得常思惟觀察無盡法解脫門。
爾時，尸棄大梵王，承佛神力，普觀一切梵身天、梵輔天、梵眾天、大梵天眾而說頌言：
「佛身清凈常寂滅， 光明照耀遍世間， 無相無行無影像， 譬如空云如是見。 佛身如是定境界， 一切眾生莫能測， 示彼難思方便門， 此慧光王之所悟。 佛剎微塵法門海， 一言演說盡無餘， 如是劫海演不窮， 善思慧光之解脫。 諸佛圓音等世間， 眾生隨類各得解，
【現代漢語翻譯】 現代漢語譯本：
『在世間無與倫比，沒有任何執著， 以慈悲之心應物，普遍顯現在眼前， 廣大的名號響徹天界，領悟了這個道理。 佛陀過去修習菩提之道， 供養十方一切諸佛， 在每一位佛前都發下誓願， 最殊勝的光芒，聽聞后無比歡喜。』 『此外，尸棄梵王（Shikhi Brahma King），獲得了普遍安住於十方道場中說法，並且所行清凈無染的解脫之門；慧光梵王（Wisdom Light Brahma King），獲得了使一切眾生進入禪定三昧的安住解脫之門；善思慧光明梵王（Good Thought Wisdom Light Brahma King），獲得了普遍進入一切不可思議之法的解脫之門；普云音梵王（Universal Cloud Sound Brahma King），獲得了進入諸佛一切音聲海的解脫之門；觀世言音自在梵王（Free Observation of Worldly Sounds Brahma King），獲得了能夠憶念菩薩教化一切眾生的方便解脫之門；寂靜光明眼梵王（Silent Light Eye Brahma King），獲得了顯現一切世間業報之相各不相同的解脫之門；普光明梵王（Universal Light Brahma King），獲得了隨一切眾生品類差別都顯現並調伏的解脫之門；變化音梵王（Transforming Sound Brahma King），獲得了安住於一切法清凈之相寂滅行境界的解脫之門；光耀眼梵王（Radiant Eye Brahma King），獲得了對於一切有無所執著、無邊際、無所依止、常勤出現的解脫之門；悅意海音梵王（Pleasing Ocean Sound Brahma King），獲得了常思惟觀察無盡之法的解脫之門。』 『當時，尸棄大梵王（Shikhi Great Brahma King），承蒙佛陀的神力，普遍觀察一切梵身天（Brahma Body Heaven）、梵輔天（Brahma Assistant Heaven）、梵眾天（Brahma Assembly Heaven）、大梵天眾（Great Brahma Heaven Assembly），並說頌道：』 『佛身清凈，常處於寂滅狀態， 光明照耀，遍佈世間， 無相、無行、無影像， 譬如虛空中的雲彩，應當如此看待。 佛身是如此的禪定境界， 一切眾生都無法測度， 展示那難以思議的方便之門， 這是慧光梵王所領悟的。 佛剎微塵般多的法門之海， 用一句話就能全部演說無餘， 即使經過無量劫海也說不盡， 這是善思慧光所獲得的解脫。 諸佛的圓滿音聲遍及世間， 眾生隨各自的類別都能理解，』
【English Translation】 English version:
'In the world, unequaled and without attachment, With a compassionate heart responding to all, universally appearing before them, The vast name resounds in the heavens, having awakened to this principle. The Buddha in the past cultivated the path of Bodhi, Making offerings to all Buddhas in the ten directions, Before each Buddha, making vows, The most supreme light, hearing it, brought great joy.' 'Furthermore, Shikhi Brahma King, attained the gate of liberation of dwelling universally in the Dharma assemblies of the ten directions, teaching the Dharma, and practicing pure and unattached liberation; Wisdom Light Brahma King, attained the gate of liberation of enabling all sentient beings to enter into the samadhi of meditation; Good Thought Wisdom Light Brahma King, attained the gate of liberation of universally entering all inconceivable dharmas; Universal Cloud Sound Brahma King, attained the gate of liberation of entering the ocean of all sounds of the Buddhas; Free Observation of Worldly Sounds Brahma King, attained the gate of liberation of being able to remember the skillful means of Bodhisattvas teaching all sentient beings; Silent Light Eye Brahma King, attained the gate of liberation of manifesting the different appearances of karmic retributions of all worlds; Universal Light Brahma King, attained the gate of liberation of appearing and subduing all sentient beings according to their different categories; Transforming Sound Brahma King, attained the gate of liberation of dwelling in the realm of the pure aspect of all dharmas, the practice of extinction; Radiant Eye Brahma King, attained the gate of liberation of being unattached to all existence and non-existence, boundless, without reliance, and constantly appearing diligently; Pleasing Ocean Sound Brahma King, attained the gate of liberation of constantly contemplating and observing endless dharmas.' 'At that time, Shikhi Great Brahma King, empowered by the Buddha's spiritual power, universally observed all the Brahma Body Heavens, Brahma Assistant Heavens, Brahma Assembly Heavens, and the Great Brahma Heaven Assembly, and spoke in verse:' 'The Buddha's body is pure, always in a state of extinction, The light shines, pervading the world, Without form, without action, without image, Like clouds in the sky, one should see it thus. The Buddha's body is such a state of meditation, All sentient beings cannot fathom it, Revealing the inconceivable skillful means, This is what Wisdom Light King has awakened to. The ocean of Dharma gates, as numerous as the dust of Buddha lands, Can be completely expounded in one word without remainder, Even after countless eons, it cannot be exhausted, This is the liberation attained by Good Thought Wisdom Light. The perfect sounds of all Buddhas pervade the world, Sentient beings understand according to their respective categories,'
而於音聲不分別， 普音梵天如是悟。 三世所有諸如來， 趣入菩提方便行， 一切皆于佛身現， 自在音天之解脫。 一切眾生業差別， 隨其因感種種殊， 世間如是佛皆現， 寂靜光天能悟入。 無量法門皆自在， 調伏眾生遍十方， 亦不于中起分別， 此是普光之境界。 佛身如空不可盡， 無相無礙遍十方， 所有應現皆如化， 變化音王悟斯道。 如來身相無有邊， 智慧音聲亦如是， 處世現形無所著， 光耀天王入此門。 法王安處妙法宮， 法身光明無不照， 法性無比無諸相， 此海音王之解脫。」
複次，自在天王，得現前成熟無量眾生自在藏解脫門；善目主天王，得觀察一切眾生樂令入聖境界樂解脫門；妙寶幢冠天王，得隨諸眾生種種欲解令起行解脫門；勇猛慧天王，得普攝為一切眾生所說義解脫門；妙音句天王，得憶念如來廣大慈增進自所行解脫門；妙光幢天王，得示現大悲門摧滅一切憍慢幢解脫門；寂靜境天王，得調伏一切世間瞋害心解脫門；妙輪莊嚴幢天王，得十方無邊佛隨憶念悉來赴解脫門；華光慧天王，得隨眾生心念普現成正覺解脫門；因陀羅妙光天王，得普入一切世間大威力自在法解脫門。
爾時，
【現代漢語翻譯】 現代漢語譯本 對於聲音不加以分別，普音梵天（指能發出普遍聲音的梵天）如此領悟。 過去、現在、未來三世所有的如來（佛的稱號），進入菩提（覺悟）的方便法門， 一切都顯現在佛的身上，這是自在音天（指能自在發出聲音的天）的解脫境界。 一切眾生的業力各有差別，隨著各自的因緣感受種種不同的果報， 世間的情況就是這樣，佛都能顯現其中，寂靜光天（指具有寂靜光芒的天）能夠領悟並進入這種境界。 無量的法門都能夠自在運用，調伏十方一切眾生， 也不在其中產生分別，這就是普光天（指具有普遍光芒的天）的境界。 佛的身軀如同虛空一樣沒有邊際，沒有形象，沒有障礙，遍佈十方， 所有應化顯現的都如同幻化一般，變化音王（指能變化聲音的王）領悟了這個道理。 如來的身相沒有邊際，智慧和聲音也是如此， 在世間顯現各種形象而不執著，光耀天王（指具有光耀的天）進入了這個法門。 法王安住在微妙的法宮中，法身的光明無處不照耀， 法性無比，沒有各種表象，這是海音王（指聲音如海的王）的解脫境界。 此外，自在天王（指具有自在力量的天王），獲得了在當下成熟無量眾生的自在藏解脫門；善目主天王（指眼睛明亮的天王），獲得了觀察一切眾生的喜好，引導他們進入聖境的快樂解脫門；妙寶幢冠天王（指頭戴美妙寶幢的天王），獲得了隨著眾生各種慾望，引導他們修行解脫的法門；勇猛慧天王（指具有勇猛智慧的天王），獲得了普遍攝受一切眾生所說之義的解脫門；妙音句天王（指能發出美妙聲音語句的天王），獲得了憶念如來廣大慈悲，增進自己修行的解脫門；妙光幢天王（指具有美妙光芒寶幢的天王），獲得了示現大悲之門，摧毀一切驕慢之幢的解脫門；寂靜境天王（指處於寂靜境界的天王），獲得了調伏一切世間嗔恨之心的解脫門；妙輪莊嚴幢天王（指具有美妙輪寶莊嚴寶幢的天王），獲得了十方無邊佛隨憶念都來赴會的解脫門；華光慧天王（指具有華麗光芒智慧的天王），獲得了隨著眾生心念普遍顯現成正覺的解脫門；因陀羅妙光天王（指具有因陀羅般美妙光芒的天王），獲得了普遍進入一切世間大威力自在法的解脫門。 當時，
【English Translation】 English version Not discriminating sounds, the Universal Sound Brahma (referring to Brahma who can emit universal sounds) thus understands. All Tathagatas (Buddhas) of the past, present, and future, enter the expedient practices of Bodhi (enlightenment), All appear in the Buddha's body, this is the liberation of the Free Sound Deva (referring to the deva who can freely emit sounds). The karmas of all sentient beings are different, and they experience various results according to their respective causes, The world is like this, and the Buddha can manifest in all of it, the Tranquil Light Deva (referring to the deva with tranquil light) can understand and enter this state. Limitless Dharma doors can be freely used, subduing all sentient beings in the ten directions, And not creating discriminations within them, this is the realm of the Universal Light Deva (referring to the deva with universal light). The Buddha's body is like the void, without limit, without form, without obstruction, pervading the ten directions, All manifestations are like illusions, the Transforming Sound King (referring to the king who can transform sounds) understands this principle. The Tathagata's form has no limit, and so are wisdom and sound, Appearing in the world without attachment, the Radiant Light Deva (referring to the deva with radiant light) enters this Dharma door. The Dharma King resides in the wonderful Dharma palace, the light of the Dharma body shines everywhere, The Dharma nature is incomparable, without various appearances, this is the liberation of the Ocean Sound King (referring to the king whose sound is like the ocean). Furthermore, the Free Deva King (referring to the deva king with free power) obtained the liberation door of the treasury of freedom to mature countless sentient beings in the present; the Good Eye Lord Deva King (referring to the deva king with bright eyes) obtained the liberation door of observing the preferences of all sentient beings and guiding them into the joy of the holy realm; the Wonderful Jewel Banner Crown Deva King (referring to the deva king wearing a wonderful jewel banner) obtained the liberation door of guiding sentient beings to practice according to their various desires; the Courageous Wisdom Deva King (referring to the deva king with courageous wisdom) obtained the liberation door of universally embracing the meaning of what is said to all sentient beings; the Wonderful Sound Phrase Deva King (referring to the deva king who can emit wonderful sound phrases) obtained the liberation door of remembering the great compassion of the Tathagata and advancing one's own practice; the Wonderful Light Banner Deva King (referring to the deva king with a wonderful light banner) obtained the liberation door of manifesting the door of great compassion and destroying all banners of arrogance; the Tranquil Realm Deva King (referring to the deva king in a tranquil realm) obtained the liberation door of subduing all worldly hatred; the Wonderful Wheel Adorned Banner Deva King (referring to the deva king with a wonderful wheel adorned banner) obtained the liberation door of all Buddhas from the ten directions coming to the assembly upon remembrance; the Flower Light Wisdom Deva King (referring to the deva king with flower-like light and wisdom) obtained the liberation door of universally manifesting enlightenment according to the thoughts of sentient beings; the Indra Wonderful Light Deva King (referring to the deva king with Indra-like wonderful light) obtained the liberation door of universally entering the great powerful and free Dharma of all worlds. At that time,
自在天王，承佛威神，遍觀一切自在天眾而說頌言：
「佛身周遍等法界， 普應眾生悉現前， 種種教門常化誘， 於法自在能開悟。 世間所有種種樂， 聖寂滅樂為最勝， 住于廣大法性中， 妙眼天王觀見此。 如來出現遍十方， 普應群心而說法， 一切疑念皆除斷， 此妙幢冠解脫門。 諸佛遍世演妙音， 無量劫中所說法， 能以一言咸說盡， 勇猛慧大之解脫。 世間所有廣大慈， 不及如來一毫分， 佛慈如空不可盡， 此妙音天之所得。 一切眾生慢高山， 十力摧殄悉無餘， 此是如來大悲用， 妙光幢王所行道。 慧光清凈滿世間， 若有見者除癡暗， 令其遠離諸惡道， 寂靜天王悟斯法。 毛孔光明能演說， 等眾生數諸佛名， 隨其所樂悉得聞， 此妙輪幢之解脫。 如來自在不可量， 法界虛空悉充滿， 一切眾會皆明睹， 此解脫門華慧入。 無量無邊大劫海， 普現十方而說法， 未曾見佛有去來， 此主光天之所悟。」
複次，善化天王，得開示一切業變化力解脫門；寂靜音光明天王，得舍離一切攀緣解脫門；變化力光明天王，得普滅一切眾生癡暗心令智慧圓滿解脫門；莊嚴主天
【現代漢語翻譯】 現代漢語譯本 自在天王（Deva King of Sovereignty），憑藉佛陀的威神之力，遍觀一切自在天眾，並說頌道： 『佛陀的身體周遍如同法界（Dharmadhatu），普遍應現於一切眾生之前， 以種種教法常加化導，於法自在，能夠開悟眾生。 世間所有種種的快樂，以聖者的寂滅之樂最為殊勝， 安住于廣大的法性（Dharmata）之中，妙眼天王（Wonderful Eye Deva King）能觀見此理。 如來（Tathagata）出現於十方世界，普遍應合衆生的心意而說法， 一切疑惑和念頭都被消除斷絕，這是妙幢冠（Wonderful Banner Crown）的解脫之門。 諸佛（Buddhas）遍於世間演說微妙的音聲，在無量劫中所說的法， 能夠用一句話全部說完，這是勇猛慧大（Great Courageous Wisdom）的解脫。 世間所有廣大的慈悲，都比不上如來的一毫分， 佛陀的慈悲如同虛空一樣不可窮盡，這是妙音天（Wonderful Sound Deva）所證得的。 一切眾生如同高傲的山峰，佛陀的十力（Ten Powers）能夠摧毀消滅，沒有剩餘， 這是如來大悲的運用，是妙光幢王（Wonderful Light Banner King）所修行的道路。 智慧的光明清凈充滿世間，如果有眾生見到，就能消除愚癡和黑暗， 使其遠離各種惡道，寂靜天王（Tranquil Deva King）領悟了這個法。 毛孔所發出的光明能夠演說，如同眾生數量一樣多的諸佛名號， 隨眾生所喜好，都能聽到，這是妙輪幢（Wonderful Wheel Banner）的解脫。 如來的自在不可衡量，法界和虛空都被充滿， 一切集會的大眾都能清楚地看到，這是華慧（Flower Wisdom）所入的解脫之門。 在無量無邊的大劫海中，普遍顯現於十方世界而說法， 從未見過佛陀有來去，這是主光天（Chief Light Deva）所領悟的。』 其次，善化天王（Good Transformation Deva King），證得開示一切業變化力的解脫門；寂靜音光明天王（Tranquil Sound Light Deva King），證得舍離一切攀緣的解脫門；變化力光明天王（Transformation Power Light Deva King），證得普遍滅除一切眾生愚癡黑暗之心，令智慧圓滿的解脫門；莊嚴主天（Adornment Chief Deva）
【English Translation】 English version The Deva King of Sovereignty, empowered by the Buddha's majestic power, surveyed all the Devas of Sovereignty and spoke in verse: 'The Buddha's body pervades the Dharmadhatu (realm of reality), universally appearing before all sentient beings, Constantly guiding and transforming them with various teachings, being sovereign in the Dharma, able to enlighten them. Of all the various pleasures in the world, the sacred joy of Nirvana is the most supreme, Abiding in the vast Dharmata (suchness), the Wonderful Eye Deva King beholds this truth. The Tathagata (Buddha) appears in the ten directions, universally responding to the minds of beings and teaching the Dharma, All doubts and thoughts are eliminated and cut off; this is the liberation gate of the Wonderful Banner Crown. The Buddhas throughout the world proclaim the wonderful sound, the Dharma spoken in countless kalpas (eons), Can be completely expressed in one word; this is the liberation of Great Courageous Wisdom. All the vast compassion in the world cannot compare to a single hair of the Tathagata, The Buddha's compassion is like the void, inexhaustible; this is what the Wonderful Sound Deva has attained. All sentient beings are like proud mountains, the Ten Powers of the Buddha can crush and destroy them without remainder, This is the application of the Tathagata's great compassion, the path practiced by the Wonderful Light Banner King. The light of wisdom, pure and clear, fills the world; if any being sees it, they will eliminate ignorance and darkness, Causing them to be far from all evil paths; the Tranquil Deva King has awakened to this Dharma. The light from the pores can proclaim the names of the Buddhas, as numerous as sentient beings, According to their preferences, all can hear; this is the liberation of the Wonderful Wheel Banner. The Tathagata's sovereignty is immeasurable, the Dharmadhatu and the void are filled, All the assemblies clearly see this; this is the liberation gate entered by Flower Wisdom. In the immeasurable and boundless ocean of kalpas, universally appearing in the ten directions to teach the Dharma, Never has it been seen that the Buddha comes or goes; this is what the Chief Light Deva has realized.' Furthermore, the Good Transformation Deva King attained the liberation gate of revealing the power of all karmic transformations; the Tranquil Sound Light Deva King attained the liberation gate of abandoning all clinging; the Transformation Power Light Deva King attained the liberation gate of universally extinguishing the darkness of ignorance in all sentient beings' minds, enabling their wisdom to be perfected; the Adornment Chief Deva
王，得示現無邊悅意聲解脫門；念光天王，得了知一切佛無盡福德相解脫門；最上云音天王，得普知過去一切劫成壞次第解脫門；勝光天王，得開悟一切眾生智解脫門；妙髻天王，得舒光疾滿十方虛空界解脫門；喜慧天王，得一切所作無能壞精進力解脫門；華光髻天王，得知一切眾生業所受報解脫門；普見十方天王，得示現不思議眾生形類差別解脫門。
爾時，善化天王，承佛威力，普觀一切善化天眾而說頌言：
「世間業性不思議， 佛為群迷悉開示， 巧說因緣真實理， 一切眾生差別業。 種種觀佛無所有， 十方求覓不可得， 法身示現無真實， 此法寂音之所見。 佛于劫海修諸行， 為滅世間癡暗惑， 是故清凈最照明， 此是力光心所悟。 世間所有妙音聲， 無有能比如來音， 佛以一音遍十方， 入此解脫莊嚴主。 世間所有眾福力， 不與如來一相等， 如來福德同虛空， 此念光天所觀見。 三世所有無量劫， 如其成敗種種相， 佛一毛孔皆能現， 最上云音所了知。 十方虛空可知量， 佛毛孔量不可得， 如是無礙不思議， 妙髻天王已能悟。 佛于曩世無量劫， 具修廣大波羅蜜， 勤行精進無厭怠， 喜
【現代漢語翻譯】 現代漢語譯本 王（天王名），獲得了示現無邊悅意聲解脫門；念光天王（天王名），獲得了知曉一切佛無盡福德相解脫門；最上云音天王（天王名），獲得了普遍知曉過去一切劫成住壞空次第的解脫門；勝光天王（天王名），獲得了開悟一切眾生智慧的解脫門；妙髻天王（天王名），獲得了舒展光明迅速充滿十方虛空界的解脫門；喜慧天王（天王名），獲得了一切所作都不能被破壞的精進力量解脫門；華光髻天王（天王名），獲得了知曉一切眾生業所受報的解脫門；普見十方天王（天王名），獲得了示現不可思議眾生形體種類差別的解脫門。 這時，善化天王（天王名），憑藉佛的威神力量，普遍觀察一切善化天眾，並說頌道： 『世間的業性不可思議，佛為迷惑的眾生全部開示，巧妙地講述因緣真實的道理，以及一切眾生不同的業報。 種種觀察佛，發現佛無所依，在十方尋求都不可得，佛的法身示現並非真實，這是寂音天王所見到的。 佛在無量劫中修行各種善行，爲了滅除世間的愚癡和迷惑，所以清凈而最光明，這是力光天王心中所領悟的。 世間所有美妙的聲音，沒有能比得上如來的聲音，佛用一個聲音遍佈十方，進入此解脫門的是莊嚴主天王。 世間所有眾生的福德力量，都不能與如來的一相等同，如來的福德如同虛空一樣廣大，這是念光天王所觀察到的。 三世所有無量劫，如其成住壞空的種種相貌，佛的一個毛孔都能顯現，這是最上云音天王所了知的。 十方虛空可以知道它的限量，佛的毛孔數量卻不可得知，如此無礙不可思議的境界，妙髻天王已經能夠領悟。 佛在過去無量劫中，具足修習廣大的波羅蜜（到達彼岸的方法），勤奮修行精進沒有厭倦懈怠，喜慧天王已經能夠領悟。』
【English Translation】 English version King (a Deva King), obtained the liberation door of manifesting boundless pleasing sounds; Thought-Light Deva King (a Deva King), obtained the liberation door of knowing all the immeasurable meritorious qualities of all Buddhas; Supreme Cloud-Sound Deva King (a Deva King), obtained the liberation door of universally knowing the order of formation, existence, destruction, and emptiness of all past kalpas; Victory-Light Deva King (a Deva King), obtained the liberation door of enlightening the wisdom of all sentient beings; Wonderful-Crest Deva King (a Deva King), obtained the liberation door of extending light swiftly to fill the ten directions of the space realm; Joyful-Wisdom Deva King (a Deva King), obtained the liberation door of the power of diligence that cannot be destroyed by anything; Flower-Light-Crest Deva King (a Deva King), obtained the liberation door of knowing the karmic retributions received by all sentient beings; Universally-Seeing-Ten-Directions Deva King (a Deva King), obtained the liberation door of manifesting the inconceivable differences in the forms and types of sentient beings. At that time, Good-Transformation Deva King (a Deva King), relying on the Buddha's power, universally observed all the Good-Transformation Devas and spoke in verse: 'The nature of karma in the world is inconceivable, the Buddha has fully revealed it to the deluded beings, skillfully explaining the true principle of cause and condition, and the different karmas of all sentient beings. Observing the Buddha in various ways, one finds that the Buddha has no basis, and cannot be found in the ten directions. The manifestation of the Buddha's Dharma body is not real; this is what Tranquil-Sound Deva King has seen. The Buddha cultivated various practices in countless kalpas, in order to eliminate the ignorance and delusion of the world, therefore he is pure and most illuminating; this is what Power-Light Deva King has realized in his heart. All the wonderful sounds in the world cannot compare to the sound of the Tathagata. The Buddha uses one sound to pervade the ten directions; the one who enters this liberation door is the Majestic Lord Deva King. All the meritorious power of sentient beings in the world cannot be equal to even one part of the Tathagata. The Tathagata's merit is as vast as space; this is what Thought-Light Deva King has observed. All the countless kalpas of the three times, such as the various aspects of their formation, existence, destruction, and emptiness, can be manifested in one pore of the Buddha; this is what Supreme Cloud-Sound Deva King has understood. The extent of the ten directions of space can be known, but the number of the Buddha's pores cannot be known. Such an unobstructed and inconceivable state, Wonderful-Crest Deva King has already realized. The Buddha, in countless past kalpas, fully cultivated the vast Paramitas (methods to reach the other shore), diligently practiced with diligence without weariness or laziness; Joyful-Wisdom Deva King has already realized.'
慧能知此法門。 業性因緣不可思， 佛為世間皆演說， 法性本凈無諸垢， 此是華光之入處。 汝應觀佛一毛孔， 一切眾生悉在中， 彼亦不來亦不去， 此普見王之所了。」
複次，知足天王，得一切佛出興世圓滿教輪解脫門；喜樂海髻天王，得盡虛空界清凈光明身解脫門；最勝功德幢天王，得消滅世間苦凈愿海解脫門；寂靜光天王，得普現身說法解脫門；善目天王，得普凈一切眾生界解脫門；寶峰月天王，得普化世間常現前無盡藏解脫門；勇健力天王，得開示一切佛正覺境界解脫門；金剛妙光天王，得堅固一切眾生菩提心令不可壞解脫門；星宿幢天王，得一切佛出興咸親近觀察調伏眾生方便解脫門；妙莊嚴天王，得一念悉知眾生心隨機應現解脫門。
爾時，知足天王，承佛威力，普觀一切知足天眾而說頌言：
「如來廣大遍法界， 于諸眾生悉平等， 普應群情闡妙門， 令入難思清凈法。 佛身普現於十方， 無著無礙不可取， 種種色像世咸見， 此喜髻天之所入。 如來往昔修諸行， 清凈大愿深如海， 一切佛法皆令滿， 勝德能知此方便。 如來法身不思議， 如影分形等法界， 處處闡明一切法， 寂靜光天解脫門。 眾生
【現代漢語翻譯】 現代漢語譯本 慧能（指六祖慧能）領悟了這個法門。 業的性質和因緣是不可思議的，佛為世間一切眾生都宣說了這個道理。 法的本性是清凈的，沒有一切污垢，這是華光（指佛的光明）進入之處。 你應該觀察佛的一個毛孔，一切眾生都在其中。 他們既不來也不去，這是普見王（指佛）所領悟的境界。
此外，知足天王（欲界第四天之主），獲得了『一切佛出世時圓滿教化眾生的解脫法門』；喜樂海髻天王（天神名），獲得了『窮盡虛空界清凈光明身解脫法門』；最勝功德幢天王（天神名），獲得了『消滅世間苦難的清凈愿海解脫法門』；寂靜光天王（天神名），獲得了『普遍顯現身形說法解脫法門』；善目天王（天神名），獲得了『普遍凈化一切眾生界的解脫法門』；寶峰月天王（天神名），獲得了『普遍教化世間，常現前無盡藏的解脫法門』；勇健力天王（天神名），獲得了『開示一切佛正覺境界的解脫法門』；金剛妙光天王（天神名），獲得了『堅定一切眾生菩提心，使其不可破壞的解脫法門』；星宿幢天王（天神名），獲得了『一切佛出世時都親近觀察，調伏眾生的方便解脫法門』；妙莊嚴天王（天神名），獲得了一念之間悉知眾生心，隨機應現的解脫法門。
這時，知足天王，憑藉佛的威神之力，普遍觀察一切知足天眾，並說頌道： 『如來的廣大遍及法界，對於一切眾生都是平等的，普遍應和眾生的心意，闡明微妙的法門，使他們進入難以思議的清凈法。 佛身普遍顯現在十方，沒有執著，沒有障礙，不可捉摸，種種色相世間都能看見，這是喜髻天（指喜樂海髻天王）所進入的境界。 如來往昔修行各種善行，清凈的大愿深如大海，一切佛法都使其圓滿，最勝功德（指最勝功德幢天王）能夠知道這個方便。 如來的法身不可思議，如同影子分形遍佈法界，處處闡明一切佛法，這是寂靜光天（指寂靜光天王）的解脫法門。 眾生
【English Translation】 English version Huineng (referring to the Sixth Patriarch Huineng) understood this Dharma gate. The nature of karma and its causes are inconceivable; the Buddha expounded this to all beings in the world. The nature of Dharma is pure, without any defilements; this is where the light of Hua (referring to the Buddha's light) enters. You should observe a single pore of the Buddha; all sentient beings are within it. They neither come nor go; this is the realm understood by the King of Universal Vision (referring to the Buddha).
Furthermore, the King of Contentment Heaven (the lord of the fourth heaven of the desire realm) attained the 'liberation gate of the perfect teaching wheel when all Buddhas appear in the world'; the King of Joyful Sea Crest Heaven (a celestial being) attained the 'liberation gate of the pure light body that pervades the entire space realm'; the King of Supreme Merit Banner Heaven (a celestial being) attained the 'liberation gate of the pure ocean of vows that eliminates the suffering of the world'; the King of Tranquil Light Heaven (a celestial being) attained the 'liberation gate of universally manifesting bodies to teach the Dharma'; the King of Good Eyes Heaven (a celestial being) attained the 'liberation gate of universally purifying all realms of sentient beings'; the King of Jeweled Peak Moon Heaven (a celestial being) attained the 'liberation gate of universally transforming the world, constantly appearing with an inexhaustible treasury'; the King of Courageous Strength Heaven (a celestial being) attained the 'liberation gate of revealing the realm of perfect enlightenment of all Buddhas'; the King of Vajra Wonderful Light Heaven (a celestial being) attained the 'liberation gate of strengthening the Bodhi mind of all sentient beings, making it indestructible'; the King of Constellation Banner Heaven (a celestial being) attained the 'liberation gate of the expedient means of approaching, observing, and taming sentient beings when all Buddhas appear in the world'; the King of Wonderful Adornment Heaven (a celestial being) attained the 'liberation gate of instantly knowing the minds of all sentient beings and manifesting accordingly'.
At that time, the King of Contentment Heaven, relying on the Buddha's majestic power, universally observed all the beings in the Contentment Heaven and spoke in verse: 'The Tathagata's vastness pervades the Dharma realm, and is equal to all sentient beings, universally responding to the minds of all, elucidating the subtle Dharma gates, leading them into the inconceivable pure Dharma. The Buddha's body universally appears in the ten directions, without attachment, without obstruction, and cannot be grasped; various forms and appearances are seen by the world; this is the realm entered by the Joyful Crest Heaven (referring to the King of Joyful Sea Crest Heaven). The Tathagata cultivated various virtuous practices in the past; the pure great vows are as deep as the ocean; all the Buddha's teachings are fulfilled; the Supreme Merit (referring to the King of Supreme Merit Banner Heaven) is able to know this expedient means. The Tathagata's Dharma body is inconceivable, like a shadow dividing and spreading throughout the Dharma realm, elucidating all the Dharma everywhere; this is the liberation gate of Tranquil Light Heaven (referring to the King of Tranquil Light Heaven). Sentient beings
業惑所纏覆， 憍慢放逸心馳蕩， 如來為說寂靜法， 善目照知心喜慶。 一切世間真導師， 為救為歸而出現， 普示眾生安樂處， 峰月於此能深入。 諸佛境界不思議， 一切法界皆周遍， 入于諸法到彼岸， 勇慧見此生歡喜。 若有眾生堪受化， 聞佛功德趣菩提， 令住福海常清凈， 妙光於此能觀察。 十方剎海微塵數， 一切佛所皆往集， 恭敬供養聽聞法， 此莊嚴幢之所見。 眾生心海不思議， 無住無動無依處， 佛於一念皆明見， 妙莊嚴天斯善了。」
複次，時分天王，得發起一切眾生善根令永離憂惱解脫門；妙光天王，得普入一切境界解脫門；無盡慧功德幢天王，得滅除一切患大悲輪解脫門；善化端嚴天王，得了知三世一切眾生心解脫門；總持大光明天王，得陀羅尼門光明憶持一切法無忘失解脫門；不思議慧天王，得善入一切業自性不思議方便解脫門；輪臍天王，得轉法輪成熟眾生方便解脫門；光焰天王，得廣大眼普觀眾生而往調伏解脫門；光照天王，得超出一切業障不隨魔所作解脫門；普觀察大名稱天王，得善誘誨一切諸天眾令受行心清凈解脫門。
爾時，時分天王，承佛威力，普觀一切時分天眾而說頌言：
「佛
【現代漢語翻譯】 現代漢語譯本 被業力和迷惑纏繞覆蓋， 驕傲自滿、放縱的心四處飄蕩， 如來為他們宣說寂靜的佛法， 善目（指佛的智慧之眼）照見，心中充滿喜悅。
一切世間的真正導師， 爲了救度、爲了歸宿而出現於世， 普遍指示眾生安樂的所在， 峰月（指菩薩）在此能夠深入理解。
諸佛的境界不可思議， 遍及一切法界， 進入諸法，到達彼岸， 勇慧（指菩薩的智慧）見到此情景，心生歡喜。
如果有眾生堪能接受教化， 聽聞佛的功德，趨向菩提（覺悟）， 令他們安住于福德之海，常保清凈， 妙光（指菩薩）在此能夠觀察到。
十方剎土如微塵般眾多， 一切佛所在之處都前往聚集， 恭敬供養，聽聞佛法， 這是莊嚴幢（指菩薩）所見到的。
眾生的心海不可思議， 無所住、無所動、無所依， 佛在一念之間都能明見， 妙莊嚴天（指天神）對此善能了知。
再次，時分天王（掌管時間的護法神），獲得了發起一切眾生善根，令其永遠脫離憂惱的解脫門；妙光天王（具有妙光的護法神），獲得了普遍進入一切境界的解脫門；無盡慧功德幢天王（具有無盡智慧功德的護法神），獲得了滅除一切患難的大悲輪解脫門；善化端嚴天王（善於教化、端莊的護法神），獲得了知曉三世一切眾生心的解脫門；總持大光明天王（具有總持大光明的護法神），獲得了陀羅尼門（總持一切法門的法門）光明，憶持一切法而不忘失的解脫門；不思議慧天王（具有不可思議智慧的護法神），獲得了善入一切業自性不可思議方便的解脫門；輪臍天王（具有輪臍的護法神），獲得了轉法輪成熟眾生的方便解脫門；光焰天王（具有光焰的護法神），獲得了以廣大之眼普觀眾生而前往調伏的解脫門；光照天王（具有光照的護法神），獲得了超出一切業障，不隨魔所作的解脫門；普觀察大名稱天王（具有普觀察大名稱的護法神），獲得了善於引導教誨一切諸天眾，令其受行心清凈的解脫門。
當時，時分天王，承蒙佛的威神之力，普遍觀察一切時分天眾，而說頌道：
『佛』
【English Translation】 English version Entangled and covered by karma and delusion, The arrogant and unrestrained mind wanders, The Tathagata (Buddha) speaks the Dharma of tranquility for them, The benevolent eyes (referring to the Buddha's wisdom eyes) perceive, and the heart is filled with joy.
The true guide of all the world, Appears in the world for salvation and refuge, Universally indicating the place of peace and happiness for sentient beings, Peak Moon (referring to Bodhisattvas) can deeply understand this.
The realm of all Buddhas is inconceivable, Pervading all Dharma realms, Entering all Dharmas, reaching the other shore, Courageous wisdom (referring to the wisdom of Bodhisattvas) sees this scene and rejoices.
If there are sentient beings who are capable of being taught, Hearing the merits of the Buddha, they strive towards Bodhi (enlightenment), Enabling them to dwell in the sea of blessings, always maintaining purity, Miao Guang (referring to Bodhisattvas) can observe this.
The lands of the ten directions are as numerous as dust particles, All the places where Buddhas are present are gathered, Respectfully making offerings and listening to the Dharma, This is what Zhuang Yan Chuang (referring to Bodhisattvas) has seen.
The minds of sentient beings are inconceivable, Without dwelling, without movement, without reliance, The Buddha can clearly see all in a single thought, Miao Zhuang Yan Tian (referring to a deity) is well aware of this.
Furthermore, the Time-Division Heavenly King (a guardian deity in charge of time), obtained the liberation gate of initiating the roots of goodness in all sentient beings, enabling them to be forever free from sorrow and distress; the Wonderful Light Heavenly King (a guardian deity with wonderful light), obtained the liberation gate of universally entering all realms; the Inexhaustible Wisdom Merit Banner Heavenly King (a guardian deity with inexhaustible wisdom and merit), obtained the liberation gate of extinguishing all suffering with the great compassionate wheel; the Well-Transforming Dignified Heavenly King (a guardian deity who is good at teaching and dignified), obtained the liberation gate of knowing the minds of all sentient beings in the three times; the All-Holding Great Light Heavenly King (a guardian deity with all-holding great light), obtained the liberation gate of the light of the Dharani gate (a gate that holds all Dharmas), remembering all Dharmas without forgetting; the Inconceivable Wisdom Heavenly King (a guardian deity with inconceivable wisdom), obtained the liberation gate of skillfully entering the inconceivable means of the self-nature of all karmas; the Wheel-Navel Heavenly King (a guardian deity with a wheel navel), obtained the liberation gate of turning the Dharma wheel to mature sentient beings; the Flaming Light Heavenly King (a guardian deity with flaming light), obtained the liberation gate of observing all sentient beings with vast eyes and going to tame them; the Light-Illuminating Heavenly King (a guardian deity with illuminating light), obtained the liberation gate of transcending all karmic obstacles and not following the actions of demons; the Universally Observing Great Name Heavenly King (a guardian deity with a universally observing great name), obtained the liberation gate of skillfully guiding and teaching all the heavenly beings, enabling them to practice with a pure mind.
At that time, the Time-Division Heavenly King, empowered by the Buddha's majestic power, universally observed all the Time-Division heavenly beings, and spoke the following verse:
'Buddha'
于無量久遠劫， 已竭世間憂惱海， 廣辟離塵清凈道， 永耀眾生智慧燈。 如來法身甚廣大， 十方邊際不可得， 一切方便無限量， 妙光明天智慧入。 生老病死憂悲苦， 逼迫世間無暫歇， 大師哀愍誓悉除， 無盡慧光能覺了。 佛如幻智無所礙， 於三世法悉明達， 普入眾生心行中， 此善化天之境界。 總持邊際不可得， 辯才大海亦無盡， 能轉清凈妙法輪， 此是大光之解脫。 業性廣大無窮盡， 智慧覺了善開示， 一切方便不思議， 如是慧天之所入。 轉不思議妙法輪， 顯示修習菩提道， 永滅一切眾生苦， 此是輪臍方便地。 如來真身本無二， 應物隨形滿世間， 眾生各見在其前， 此是焰天之境界。 若有眾生一見佛， 必使凈除諸業障， 離諸魔業永無餘， 光照天王所行道。 一切眾會廣如海， 佛在其中最威耀， 普雨法雨潤眾生， 此解脫門名稱入。」
複次，釋迦因陀羅天王，得憶念三世佛出興乃至剎成壞皆明見大歡喜解脫門；普稱滿音天王，得能令佛色身最清凈廣大世無能比解脫門；慈目寶髻天王，得慈雲普覆解脫門；寶光幢名稱天王，得恒見佛於一切世主前現種種形
【現代漢語翻譯】 現代漢語譯本 在無量久遠的劫數中，已經竭盡了世間的憂愁煩惱之海，廣泛開闢了遠離塵垢的清凈之道，永遠照耀著眾生的智慧之燈。 如來的法身極其廣大，十方邊際都無法測得，一切方便法門都無所障礙，微妙的光明和智慧能夠進入。 生老病死、憂愁悲傷的痛苦，逼迫著世間沒有片刻的停歇，大師慈悲憐憫發誓要全部消除，無盡的智慧之光能夠覺悟明瞭。 佛的智慧如幻化般沒有障礙，對於過去、現在、未來三世的法都明瞭通達，普遍進入眾生的心念和行為之中，這是善化天（指天界眾生）的境界。 總持（指能總攝憶持一切法義的智慧）的邊際無法測得，辯才如大海般無有窮盡，能夠轉動清凈微妙的法輪，這是大光（指佛的光明）的解脫。 業的性質廣大無有窮盡，智慧覺悟后能夠善巧開示，一切方便法門都不可思議，這是慧天（指具有智慧的天人）所能進入的境界。 轉動不可思議的微妙法輪，顯示修習菩提之道，永遠滅除一切眾生的痛苦，這是輪臍（指法輪的中心）方便的境界。 如來的真身本來沒有差別，應眾生的根機而隨形顯現充滿世間，眾生各自看到佛在自己面前，這是焰天（指光明熾盛的天人）的境界。 如果有眾生一旦見到佛，必定能使他清凈消除各種業障，遠離各種魔業永無剩餘，這是光照天王（指光明照耀的天王）所行之道。 一切眾會廣大如海，佛在其中最為威嚴耀眼，普遍降下法雨滋潤眾生，這是名為解脫門的境界。 再次，釋迦因陀羅天王（Śakra-devānām-Indra，帝釋天），獲得了憶念三世諸佛出世乃至世界成住壞空都能明見的大歡喜解脫門；普稱滿音天王，獲得了能使佛的色身最清凈廣大世間無與倫比的解脫門；慈目寶髻天王，獲得了慈悲的雲彩普遍覆蓋的解脫門；寶光幢名稱天王，獲得了恒常見到佛在一切世主前顯現種種形相的解脫門。
【English Translation】 English version In immeasurable, long kalpas, the sea of worldly sorrows and afflictions has been exhausted, the pure path of detachment from defilement has been widely opened, and the lamp of wisdom for all beings is eternally illuminated. The Dharma-body of the Tathagata is exceedingly vast, its boundaries in the ten directions cannot be attained, all skillful means are without obstruction, and the subtle light and wisdom can enter. The suffering of birth, old age, sickness, and death, sorrow and grief, oppress the world without a moment's respite. The great master, with compassion, vows to eliminate them all, and the endless light of wisdom can awaken and understand. The Buddha's wisdom is like an illusion, without hindrance. He is clear and understands the Dharma of the three times (past, present, and future), universally entering the minds and actions of all beings. This is the realm of the Good-Transforming Devas (referring to celestial beings). The boundary of total retention (referring to the wisdom that can encompass and remember all Dharma teachings) cannot be attained, and eloquence is like an inexhaustible ocean. He can turn the pure and wonderful Dharma wheel. This is the liberation of Great Light (referring to the Buddha's light). The nature of karma is vast and endless. After awakening with wisdom, it can be skillfully revealed. All skillful means are inconceivable. This is the realm that the Wisdom Devas (referring to wise celestial beings) can enter. Turning the inconceivable, wonderful Dharma wheel, he reveals the path of cultivating Bodhi, and eternally extinguishes the suffering of all beings. This is the realm of the hub of the wheel (referring to the center of the Dharma wheel) of skillful means. The true body of the Tathagata is originally without duality. It manifests in forms according to the capacities of beings, filling the world. Each being sees the Buddha in front of them. This is the realm of the Flame Devas (referring to celestial beings with radiant light). If any being sees the Buddha even once, it will surely purify and eliminate all karmic obstacles, and be free from all demonic activities forever. This is the path walked by the Light-Illuminating Deva King (referring to a deva king who illuminates with light). All the assemblies are vast like the sea, and the Buddha is the most majestic and radiant among them. He universally rains down the Dharma rain to nourish all beings. This is the realm called the gate of liberation. Furthermore, Śakra-devānām-Indra (Shijia Yintuo Luotianwang, the king of the gods, also known as Indra), obtained the gate of liberation of great joy, remembering the appearance of the Buddhas of the three times and clearly seeing the formation, existence, and destruction of worlds; Pucheng Manyin Deva King obtained the gate of liberation that enables the Buddha's physical body to be the most pure, vast, and incomparable in the world; Cimu Baoji Deva King obtained the gate of liberation of the compassionate clouds universally covering; Baoguang Chuang Mingcheng Deva King obtained the gate of liberation of constantly seeing the Buddha manifesting various forms in front of all world lords.
相威德身解脫門；發生喜樂髻天王，得知一切眾生城邑宮殿從何福業生解脫門；端正念天王，得開示諸佛成熟眾生事解脫門；高勝音天王，得知一切世間成壞劫轉變相解脫門；成就念天王，得憶念當來菩薩調伏眾生行解脫門；凈華光天王，得了知一切諸天快樂因解脫門；智日眼天王，得開示一切諸天子受生善根𢔌無癡惑解脫門；自在光明天王，得開悟一切諸天眾令永斷種種疑解脫門。
爾時，釋迦因陀羅天王，承佛威力，普觀一切三十三天眾而說頌言：
「我念三世一切佛， 所有境界悉平等， 如其國土壞與成， 以佛威神皆得見。 佛身廣大遍十方， 妙色無比利群生， 光明照耀靡不及， 此道普稱能觀見。 如來方便大慈海， 往劫修行極清凈， 化導眾生無有邊， 寶髻天王斯悟了。 我念法王功德海， 世中最上無與等， 發生廣大歡喜心， 此寶光天之解脫。 佛知眾生善業海， 種種勝因生大福， 皆令顯現無有餘， 此喜髻天之所見。 諸佛出現於十方， 普遍一切世間中， 觀眾生心示調伏， 正念天王悟斯道。 如來智身廣大眼， 世界微塵無不見， 如是普遍於十方， 此云音天之解脫。 一切佛子菩提行， 如來悉
【現代漢語翻譯】 相威德身解脫門（通過觀察佛的威嚴和德行而獲得的解脫法門）；發生喜樂髻天王（一位天王的名字），得知一切眾生城邑宮殿從何福業生解脫門（瞭解眾生的城市和宮殿因何種福報而產生的解脫法門）；端正念天王（一位天王的名字），得開示諸佛成熟眾生事解脫門（領悟諸佛如何引導眾產生熟的解脫法門）；高勝音天王（一位天王的名字），得知一切世間成壞劫轉變相解脫門（瞭解世界形成、毀滅和劫數變化的解脫法門）；成就念天王（一位天王的名字），得憶念當來菩薩調伏眾生行解脫門（能夠憶念未來菩薩如何調伏眾生的解脫法門）；凈華光天王（一位天王的名字），得了知一切諸天快樂因解脫門（瞭解諸天快樂的因由的解脫法門）；智日眼天王（一位天王的名字），得開示一切諸天子受生善根𢔌無癡惑解脫門（領悟諸天子如何接受善根，不受愚癡迷惑的解脫法門）；自在光明天王（一位天王的名字），得開悟一切諸天眾令永斷種種疑解脫門（開悟所有天眾，使他們永遠斷除各種疑惑的解脫法門）。 爾時，釋迦因陀羅天王（釋迦天神之王），承佛威力，普觀一切三十三天眾而說頌言： 『我念三世一切佛，所有境界悉平等，如其國土壞與成，以佛威神皆得見。 佛身廣大遍十方，妙色無比利群生，光明照耀靡不及，此道普稱能觀見。 如來方便大慈海，往劫修行極清凈，化導眾生無有邊，寶髻天王斯悟了。 我念法王功德海，世中最上無與等，發生廣大歡喜心，此寶光天之解脫。 佛知眾生善業海，種種勝因生大福，皆令顯現無有餘，此喜髻天之所見。 諸佛出現於十方，普遍一切世間中，觀眾生心示調伏，正念天王悟斯道。 如來智身廣大眼，世界微塵無不見，如是普遍於十方，此云音天之解脫。 一切佛子菩提行，如來悉
【English Translation】 The liberation door of the majestic and virtuous body; the Joyful Crown Heavenly King, knowing the liberation door of how all beings' cities and palaces arise from meritorious deeds; the Right Mindfulness Heavenly King, obtaining the liberation door of revealing how all Buddhas mature beings; the High and Superior Sound Heavenly King, knowing the liberation door of all the world's formation, destruction, and kalpa transformations; the Accomplished Mindfulness Heavenly King, obtaining the liberation door of remembering the future Bodhisattvas' practices of subduing beings; the Pure Flower Light Heavenly King, knowing the liberation door of the causes of all heavenly beings' happiness; the Wisdom Sun Eye Heavenly King, obtaining the liberation door of revealing to all heavenly sons the good roots of their births, free from ignorance and delusion; the Free and Luminous Heavenly King, obtaining the liberation door of enlightening all heavenly beings, causing them to forever sever all doubts. At that time, Śakra Indra (King of the Gods), by the power of the Buddha, universally observed all the beings of the Trayastriṃśa Heaven and spoke in verse: 'I contemplate all the Buddhas of the three times, all their realms are equal, whether their lands are destroyed or formed, all can be seen by the Buddha's divine power. The Buddha's body is vast and pervades the ten directions, its wondrous form is unparalleled, benefiting all beings, its light shines everywhere, this path is universally known and can be seen. The Tathāgata's skillful means are a vast ocean of compassion, his past kalpas of practice are extremely pure, his guidance of beings is boundless, this the Jeweled Crown Heavenly King has realized. I contemplate the Dharma King's ocean of merit, the most supreme in the world, without equal, generating a vast joyful heart, this is the liberation of the Jeweled Light Heavenly King. The Buddha knows the ocean of beings' good deeds, all kinds of superior causes give rise to great blessings, all are made manifest without remainder, this is what the Joyful Crown Heavenly King has seen. The Buddhas appear in the ten directions, universally throughout all the worlds, observing beings' minds and showing them how to subdue, the Right Mindfulness Heavenly King has realized this path. The Tathāgata's wisdom body is a vast eye, seeing all the dust motes of the world, thus pervading the ten directions, this is the liberation of the Cloud Sound Heavenly King. All the Buddha's disciples' Bodhi practices, the Tathāgata...
現毛孔中， 如其無量皆具足， 此念天王所明見。 世間所有安樂事， 一切皆由佛出生， 如來功德勝無等， 此解脫處華王入。 若念如來少功德， 乃至一念心專仰， 諸惡道怖悉永除， 智眼於此能深悟。 寂滅法中大神通， 普應群心靡不周， 所有疑惑皆令斷， 此光明王之所得。」
複次，日天子，得凈光普照十方眾生盡未來劫常為利益解脫門；光焰眼天子，得以一切隨類身開悟眾生令入智慧海解脫門；須彌光歡喜幢天子，得為一切眾生主令勤修無邊凈功德解脫門；凈寶月天子，得修一切苦行深心歡喜解脫門；勇猛不退轉天子，得無礙光普照令一切眾生益其精爽解脫門；妙華纓光明天子，得凈光普照眾生身令生歡喜信解海解脫門；最勝幢光明天子，得光明普照一切世間令成辦種種妙功德解脫門；寶髻普光明天子，得大悲海現無邊境界種種色相寶解脫門；光明眼天子，得凈治一切眾生眼令見法界藏解脫門；持德天子，得發生清凈相續心令不失壞解脫門；普執行光明天子，得普運日宮殿照十方一切眾生令成就所作業解脫門。
爾時，日天子，承佛威力，遍觀一切日天子眾而說頌言：
「如來廣大智慧光， 普照十方諸國土， 一切眾生咸見佛， 種種
【現代漢語翻譯】 現代漢語譯本 在每一個毛孔中， 都具備著無量的功德，這是念天王（指一位天神）所明見的。 世間所有安樂的事情，一切都是由佛陀出生。 如來的功德殊勝無比，這是華王（指一位菩薩）所進入的解脫之處。 如果憶念如來哪怕少許的功德，甚至只是一念專心仰慕， 所有惡道的怖畏都將永遠消除，智慧之眼能夠對此有深刻的領悟。 在寂滅的法中，有大神通，普遍應和眾生的心念，沒有不周到的地方。 所有疑惑都能被斷除，這是光明王（指一位菩薩）所獲得的境界。
此外，日天子（指太陽神），獲得了凈光普照十方眾生，直至未來永劫常為利益的解脫門；光焰眼天子（指一位天神），獲得了以一切隨類化身開悟眾生，令其進入智慧海的解脫門；須彌光歡喜幢天子（指一位天神），獲得了成為一切眾生之主，令其勤修無邊清凈功德的解脫門；凈寶月天子（指一位天神），獲得了修一切苦行，內心深感歡喜的解脫門；勇猛不退轉天子（指一位天神），獲得了無礙光明普照，令一切眾生增益其精爽的解脫門；妙華纓光明天子（指一位天神），獲得了凈光普照眾生身，令其生起歡喜信解之海的解脫門；最勝幢光明天子（指一位天神），獲得了光明普照一切世間，令其成就種種妙功德的解脫門；寶髻普光明天子（指一位天神），獲得了大悲海顯現無邊境界種種色相寶的解脫門；光明眼天子（指一位天神），獲得了清凈治理一切眾生之眼，令其得見法界藏的解脫門；持德天子（指一位天神），獲得了發生清凈相續之心，令其不失壞的解脫門；普執行光明天子（指一位天神），獲得了普遍執行日宮殿，照耀十方一切眾生，令其成就所作業的解脫門。
這時，日天子，承佛的威神之力，遍觀一切日天子眾，而說偈頌：
如來廣大的智慧之光，普遍照耀十方諸國土， 一切眾生都能夠見到佛，種種
【English Translation】 English version In each pore, All immeasurable merits are fully present, as seen by this Nian Tianwang (a celestial king). All the joyful things in the world are born from the Buddha. The Tathagata's merits are supremely unmatched; this is the place of liberation entered by Hua Wang (a Bodhisattva). If one remembers even a small merit of the Tathagata, or even for a single moment, wholeheartedly reveres him, All fears of the evil paths will be forever eliminated, and the eye of wisdom can deeply understand this. In the Dharma of Nirvana, there is great spiritual power, universally responding to the minds of all beings, without any omission. All doubts can be cut off; this is the attainment of Guangming Wang (a Bodhisattva).
Furthermore, the Sun Deity (the sun god) obtained the liberation gate of pure light universally illuminating all beings in the ten directions, constantly for their benefit throughout the future kalpas; the Flame-Eye Deity (a celestial being) obtained the liberation gate of enlightening beings with all kinds of manifested bodies, leading them into the sea of wisdom; the Sumeru Light Joy Banner Deity (a celestial being) obtained the liberation gate of becoming the master of all beings, urging them to diligently cultivate boundless pure merits; the Pure Treasure Moon Deity (a celestial being) obtained the liberation gate of cultivating all ascetic practices with deep joy in the heart; the Courageous Non-Retreating Deity (a celestial being) obtained the liberation gate of unobstructed light universally illuminating, benefiting all beings with their essence; the Wonderful Flower Garland Light Deity (a celestial being) obtained the liberation gate of pure light universally illuminating the bodies of beings, causing them to generate a sea of joy and faith; the Most Victorious Banner Light Deity (a celestial being) obtained the liberation gate of light universally illuminating all worlds, enabling them to accomplish various wonderful merits; the Treasure Crest Universal Light Deity (a celestial being) obtained the liberation gate of the great compassionate sea manifesting boundless realms of various precious forms; the Light Eye Deity (a celestial being) obtained the liberation gate of purifying the eyes of all beings, enabling them to see the treasury of the Dharma realm; the Virtue Holder Deity (a celestial being) obtained the liberation gate of generating a pure continuous mind, preventing it from being corrupted; the Universal Moving Light Deity (a celestial being) obtained the liberation gate of universally moving the sun palace, illuminating all beings in the ten directions, enabling them to accomplish their tasks.
At that time, the Sun Deity, empowered by the Buddha's spiritual might, surveyed all the Sun Deities and spoke in verse:
The Tathagata's vast light of wisdom universally illuminates all lands in the ten directions, All beings can see the Buddha, in various
調伏多方便。 如來色相無有邊， 隨其所樂悉現身， 普為世間開智海， 焰眼如是觀于佛。 佛身無等無有比， 光明照耀遍十方， 超過一切最無上， 如是法門歡喜得。 為利世間修苦行， 往來諸有無量劫， 光明遍凈如虛空， 寶月能知此方便。 佛演妙音無障礙， 普遍十方諸國土， 以法滋味益群生， 勇猛能知此方便。 放光明網不思議， 普凈一切諸含識， 悉使發生深信解， 此華纓天所入門。 世間所有諸光明， 不及佛一毛孔光， 佛光如是不思議， 此勝幢光之解脫。 一切諸佛法如是， 悉坐菩提樹王下， 令非道者住于道， 寶髻光明如是見。 眾生盲闇愚癡苦， 佛欲令其生凈眼， 是故為然智慧燈， 善目於此深觀察。 解脫方便自在尊， 若有曾見一供養， 悉使修行至於果， 此是德天方便力。 一法門中無量門， 無量千劫如是說， 所演法門廣大義， 普運光天之所了。」
複次，月天子，得凈光普照法界攝化眾生解脫門；華王髻光明天子，得觀察一切眾生界令普入無邊法解脫門；眾妙凈光天子，得了知一切眾生心海種種攀緣轉解脫門；安樂世間心天子，得與一切眾生不可
【現代漢語翻譯】 現代漢語譯本 調伏眾生有多種方便法門。 如來的色身和相貌是無邊無際的，他會根據眾生各自的喜好顯現不同的身形，普遍地為世間開啟智慧的海洋，焰眼（菩薩名）就是這樣觀想佛的。 佛的身形是無與倫比的，他的光明照耀遍佈十方世界，超越一切，是最為至上的，能這樣理解佛法，就會感到歡喜。 爲了利益世間眾生，佛陀修行了無數的苦行，在無量劫中往來於各個世界，他的光明清凈如虛空一般，寶月（菩薩名）能夠理解這種方便法門。 佛陀演說微妙的法音，沒有任何障礙，普遍傳遍十方各個國土，用佛法的滋味來利益眾生，勇猛（菩薩名）能夠理解這種方便法門。 佛陀放出不可思議的光明網，普遍凈化一切有情眾生，使他們都生起深刻的信心和理解，這是華纓天（菩薩名）所入門的法門。 世間所有的光明，都比不上佛陀一個毛孔所發出的光芒，佛光是如此的不可思議，這是勝幢光（菩薩名）所理解的解脫法門。 一切諸佛的法都是如此，他們都坐在菩提樹下，使那些不修行正道的人能夠走上正道，寶髻光明（菩薩名）就是這樣理解的。 眾生處在盲目、愚癡和痛苦之中，佛陀想要讓他們生出清凈的眼睛，所以為他們點燃智慧的燈，善目（菩薩名）對此進行了深入的觀察。 解脫自在的尊者，如果有人曾經見過佛陀並供養過他，佛陀都會使他修行直至證得果位，這是德天（菩薩名）的方便力量。 一個法門中包含著無量的法門，即使經過無量千劫也說不完，所演說的法門包含著廣大的意義，普運光天（菩薩名）能夠理解這些。 此外，月天子（菩薩名）獲得了以清凈光明普遍照耀法界、攝受教化眾生的解脫法門；華王髻光明天子（菩薩名）獲得了觀察一切眾生界、使他們普遍進入無邊佛法的解脫法門；眾妙凈光天子（菩薩名）獲得了知曉一切眾生心海中種種攀緣並使其轉變的解脫法門；安樂世間心天子（菩薩名）獲得了給予一切眾生不可思議的安樂的解脫法門。
【English Translation】 English version There are many skillful means to subdue beings. The Tathagata's (如來) form and appearance are boundless; he manifests bodies according to the preferences of beings, universally opening the sea of wisdom for the world. Flame Eye (焰眼, a Bodhisattva) thus contemplates the Buddha. The Buddha's form is unparalleled and incomparable; his light shines throughout the ten directions, surpassing all and being the most supreme. To understand the Dharma in this way brings joy. For the benefit of beings, the Buddha practiced countless austerities, traveling through various realms for immeasurable kalpas (劫, eons). His light is as pure as the void. Treasure Moon (寶月, a Bodhisattva) understands this skillful means. The Buddha proclaims the wonderful sound of the Dharma without obstruction, spreading it throughout the lands of the ten directions, nourishing beings with the taste of the Dharma. Courageous (勇猛, a Bodhisattva) understands this skillful means. The Buddha emits an inconceivable net of light, universally purifying all sentient beings, causing them to generate deep faith and understanding. This is the Dharma gate entered by Flower Garland Heaven (華纓天, a Bodhisattva). All the lights in the world cannot compare to the light emitted from one pore of the Buddha. The Buddha's light is so inconceivable. This is the liberation understood by Victorious Banner Light (勝幢光, a Bodhisattva). Such is the Dharma of all Buddhas; they all sit under the Bodhi tree, enabling those who are not on the path to abide on the path. Jeweled Crest Light (寶髻光明, a Bodhisattva) sees it this way. Beings are in blindness, ignorance, and suffering. The Buddha wishes to give them pure eyes, so he lights the lamp of wisdom. Good Eye (善目, a Bodhisattva) deeply observes this. The liberated and sovereign one, if anyone has ever seen and made offerings to the Buddha, the Buddha will enable them to cultivate until they attain the fruit. This is the skillful power of Virtue Heaven (德天, a Bodhisattva). Within one Dharma gate are countless gates, which cannot be fully explained even in countless kalpas. The Dharma expounded contains vast meanings, which Universal Light Heaven (普運光天, a Bodhisattva) understands. Furthermore, Moon Heavenly Son (月天子, a Bodhisattva) obtained the liberation gate of universally illuminating the Dharma realm with pure light and gathering and transforming sentient beings; Flower King Crest Light Heavenly Son (華王髻光明天子, a Bodhisattva) obtained the liberation gate of observing all realms of sentient beings and enabling them to universally enter the boundless Dharma; All Wonderful Pure Light Heavenly Son (眾妙凈光天子, a Bodhisattva) obtained the liberation gate of knowing all the various attachments in the minds of sentient beings and transforming them; Peaceful World Mind Heavenly Son (安樂世間心天子, a Bodhisattva) obtained the liberation gate of giving inconceivable peace to all sentient beings.
思議樂令踴躍大歡喜解脫門；樹王眼光明天子，得如田家作業種芽莖等隨時守護令成就解脫門；出現凈光天子，得慈悲救護一切眾生令現見受苦受樂事解脫門；普游不動光天子，得能持清凈月普現十方解脫門；星宿王自在天子，得開示一切法如幻如虛空無相無自性解脫門；凈覺月天子，得普為一切眾生起大業用解脫門；大威德光明天子，得普斷一切疑惑解脫門。
爾時，月天子，承佛神力，普觀一切月宮殿中諸天眾會而說頌曰：
「佛放光明遍世間， 照耀十方諸國土， 演不思議廣大法， 永破眾生癡惑暗。 境界無邊無有盡， 于無量劫常開導， 種種自在化群生， 華髻如是觀于佛。 眾生心海唸唸殊， 佛智寬廣悉了知， 普為說法令歡喜， 此妙光明之解脫。 眾生無有聖安樂， 沉迷惡道受諸苦， 如來示彼法性門， 安樂思惟如是見。 如來希有大慈悲， 為利眾生入諸有， 說法勸善令成就， 此目光天所了知。 世尊開闡法光明， 分別世間諸業性， 善惡所行無失壞， 凈光見此生歡喜。 佛為一切福所依， 譬如大地持宮室， 巧示離憂安隱道， 不動能知此方便。 智火大明周法界， 現形無數等眾生， 普為一切
【現代漢語翻譯】 現代漢語譯本 思議樂令踴躍大歡喜解脫門（不可思議的快樂使人踴躍歡喜的解脫法門）；樹王眼光明天子（樹王般目光明亮的天子），得如田家作業種芽莖等隨時守護令成就解脫門（得到像農家耕作一樣，隨時守護種子、幼苗、莖等使其成就的解脫法門）；出現凈光天子（出現清凈光芒的天子），得慈悲救護一切眾生令現見受苦受樂事解脫門（得到慈悲救護一切眾生，使他們親眼見到受苦受樂之事的解脫法門）；普游不動光天子（普遍遊歷而不動搖光芒的天子），得能持清凈月普現十方解脫門（得到能保持清凈的月亮普遍顯現在十方的解脫法門）；星宿王自在天子（星宿之王自在的天子），得開示一切法如幻如虛空無相無自性解脫門（得到開示一切法如夢幻、如虛空，無形相、無自性的解脫法門）；凈覺月天子（清凈覺悟的月亮天子），得普為一切眾生起大業用解脫門（得到普遍為一切眾生髮起廣大事業作用的解脫法門）；大威德光明天子（具有大威德光芒的天子），得普斷一切疑惑解脫門（得到普遍斷除一切疑惑的解脫法門）。 爾時，月天子，承佛神力，普觀一切月宮殿中諸天眾會而說頌曰： 『佛放光明遍世間，照耀十方諸國土，演不思議廣大法，永破眾生癡惑暗。 境界無邊無有盡，于無量劫常開導，種種自在化群生，華髻如是觀于佛。 眾生心海唸唸殊，佛智寬廣悉了知，普為說法令歡喜，此妙光明之解脫。 眾生無有聖安樂，沉迷惡道受諸苦，如來示彼法性門，安樂思惟如是見。 如來希有大慈悲，為利眾生入諸有，說法勸善令成就，此目光天所了知。 世尊開闡法光明，分別世間諸業性，善惡所行無失壞，凈光見此生歡喜。 佛為一切福所依，譬如大地持宮室，巧示離憂安隱道，不動能知此方便。 智火大明周法界，現形無數等眾生，普為一切』
【English Translation】 English version The 'Door of Liberation of Joyful and Exuberant Delight' (the liberation method of inconceivable joy that makes one leap with joy); the 'Heavenly Son of the King of Trees' Bright Eyes' (the heavenly son whose eyes are as bright as the king of trees), obtained the 'Door of Liberation of Nurturing Growth' (the liberation method of nurturing seeds, sprouts, stems, etc., like a farmer, ensuring their growth); the 'Heavenly Son of Pure Light' (the heavenly son of pure light), obtained the 'Door of Liberation of Compassionately Protecting All Beings' (the liberation method of compassionately protecting all beings, enabling them to witness suffering and joy); the 'Heavenly Son of Universal Unmoving Light' (the heavenly son of universal and unmoving light), obtained the 'Door of Liberation of Holding the Pure Moon Manifesting in All Directions' (the liberation method of holding the pure moon that manifests in all directions); the 'Heavenly Son of the King of Constellations' Freedom' (the heavenly son of the king of constellations, who is free), obtained the 'Door of Liberation of Revealing All Dharmas as Illusions, Emptiness, Without Form, and Without Self-Nature' (the liberation method of revealing all dharmas as illusions, emptiness, without form, and without self-nature); the 'Heavenly Son of Pure Awareness Moon' (the heavenly son of the pure awareness moon), obtained the 'Door of Liberation of Universally Initiating Great Actions for All Beings' (the liberation method of universally initiating great actions for all beings); the 'Heavenly Son of Great Majestic Light' (the heavenly son of great majestic light), obtained the 'Door of Liberation of Universally Eradicating All Doubts' (the liberation method of universally eradicating all doubts). At that time, the Heavenly Son of the Moon, empowered by the Buddha's spiritual power, surveyed all the heavenly assemblies in the moon palaces and spoke in verse: 'The Buddha emits light throughout the world, illuminating all lands in the ten directions, expounding the inconceivable and vast Dharma, forever breaking the darkness of ignorance and delusion of beings. The realm is boundless and endless, constantly guiding for countless eons, transforming beings with various freedoms, thus does Flower Crest contemplate the Buddha. The minds of beings are different in every thought, the Buddha's wisdom is vast and knows all, universally speaking the Dharma to bring joy, this is the liberation of wondrous light. Beings have no sacred joy, they are immersed in evil paths and suffer all kinds of pain, the Tathagata shows them the door of Dharma nature, contemplating joyfully, thus they see. The Tathagata has rare great compassion, entering all realms for the benefit of beings, speaking the Dharma and encouraging good deeds to bring about accomplishment, this is what the Heavenly Son of Bright Eyes understands. The World Honored One opens and expounds the light of the Dharma, distinguishing the nature of all actions in the world, the good and evil deeds are not lost, Pure Light sees this and rejoices. The Buddha is the foundation of all blessings, like the earth supporting palaces, skillfully showing the path of peace and freedom from sorrow, Unmoving is able to know this expedient. The great light of wisdom fire pervades the Dharma realm, manifesting countless forms equal to beings, universally for all.'
開真實， 星宿王天悟斯道。 佛如虛空無自性， 為利眾生現世間， 相好莊嚴如影像， 凈覺天王如是見。 佛身毛孔普演音， 法雲覆世悉無餘， 聽聞莫不生歡喜， 如是解脫光天悟。」
大方廣佛華嚴經卷第二 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第三
于闐國三藏實叉難陀奉 制譯
世主妙嚴品第一之三
複次，持國乾闥婆王，得自在方便攝一切眾生解脫門；樹光乾闥婆王，得普見一切功德莊嚴解脫門；凈目乾闥婆王，得永斷一切眾生憂苦出生歡喜藏解脫門；華冠乾闥婆王，得永斷一切眾生邪見惑解脫門；喜步普音乾闥婆王，得如雲廣佈普蔭澤一切眾生解脫門，樂搖動美目乾闥婆王，得現廣大妙好身令一切獲安樂解脫門；妙音師子幢乾闥婆王，得普散十方一切大名稱寶解脫門；普放寶光明乾闥婆王，得現一切大歡喜光明清凈身解脫門；金剛樹華幢乾闥婆王，得普滋榮一切樹令見者歡喜解脫門；普現莊嚴乾闥婆王，得善入一切佛境界與眾生安樂解脫門。
爾時，持國乾闥婆王，承佛威力，普觀一切乾闥婆眾而說頌言：
「諸佛境界無量門， 一切眾生莫能入， 善逝如空性清凈， 普為世間開
【現代漢語翻譯】 現代漢語譯本 開啟真實之理，星宿王天（指天神名）領悟了此道。 佛陀如同虛空一般沒有自性，爲了利益眾生而顯現在世間。 佛陀的相好莊嚴如同影像一般，凈覺天王（指天神名）如是見到。 佛陀身上的每個毛孔都普遍演說佛法之音，法音如雲覆蓋世間沒有遺漏。 聽聞佛法的人沒有不生歡喜的，如是理解，天（指天神）便領悟了。
《大方廣佛華嚴經》卷第二 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第三
于闐國三藏實叉難陀（指唐代譯經師）奉 制譯
世主妙嚴品第一之三
再次，持國乾闥婆王（指天神名），獲得了自在方便攝受一切眾生解脫之門；樹光乾闥婆王（指天神名），獲得了普遍見到一切功德莊嚴的解脫之門；凈目乾闥婆王（指天神名），獲得了永遠斷除一切眾生憂愁痛苦，出生歡喜寶藏的解脫之門；華冠乾闥婆王（指天神名），獲得了永遠斷除一切眾生邪見迷惑的解脫之門；喜步普音乾闥婆王（指天神名），獲得瞭如云一般廣佈，普遍蔭澤一切眾生的解脫之門；樂搖動美目乾闥婆王（指天神名），獲得了顯現廣大美妙的身形，令一切眾生獲得安樂的解脫之門；妙音師子幢乾闥婆王（指天神名），獲得了普遍散佈十方一切大名稱寶的解脫之門；普放寶光明乾闥婆王（指天神名），獲得了顯現一切大歡喜光明清凈之身的解脫之門；金剛樹華幢乾闥婆王（指天神名），獲得了普遍滋養一切樹木，令見到的人歡喜的解脫之門；普現莊嚴乾闥婆王（指天神名），獲得了善巧進入一切佛的境界，給予眾生安樂的解脫之門。
這時，持國乾闥婆王，承蒙佛陀的威神之力，普遍觀察一切乾闥婆眾，並說頌道：
諸佛的境界有無量的法門，一切眾生都不能進入。 善逝（指佛陀）的自性如同虛空一般清凈，普遍為世間開啟。
【English Translation】 English version Opening to the truth, the Star Constellation King Deva (a celestial being) awakened to this path. The Buddha is like the void, without inherent nature, appearing in the world to benefit sentient beings. The Buddha's magnificent features are like reflections, as seen by the Pure Awareness King Deva (a celestial being). From every pore of the Buddha's body, the sound of Dharma is universally proclaimed, like clouds covering the world without omission. Those who hear the Dharma cannot help but rejoice; understanding thus, the Deva (a celestial being) awakened.
The Avatamsaka Sutra, Volume 2 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 3
Translated under imperial decree by the Tripiṭaka master Śikṣānanda (a Tang Dynasty translator) of Khotan.
Chapter 1, Part 3: The Wondrous Adornments of World Rulers
Furthermore, the Dhṛtarāṣṭra Gandharva King (a celestial being) obtained the liberation door of freely and skillfully gathering all sentient beings; the Tree Light Gandharva King (a celestial being) obtained the liberation door of universally seeing all meritorious adornments; the Pure Eye Gandharva King (a celestial being) obtained the liberation door of eternally severing all sentient beings' sorrows and sufferings, and bringing forth a treasury of joy; the Flower Crown Gandharva King (a celestial being) obtained the liberation door of eternally severing all sentient beings' wrong views and delusions; the Joyful Step Universal Sound Gandharva King (a celestial being) obtained the liberation door of spreading like clouds, universally sheltering all sentient beings; the Joyful Shaking Beautiful Eyes Gandharva King (a celestial being) obtained the liberation door of manifesting a vast and wondrous form, bringing peace and joy to all; the Wonderful Sound Lion Banner Gandharva King (a celestial being) obtained the liberation door of universally scattering the great and renowned treasures of the ten directions; the Universally Radiating Precious Light Gandharva King (a celestial being) obtained the liberation door of manifesting a great joy, light, and pure body; the Vajra Tree Flower Banner Gandharva King (a celestial being) obtained the liberation door of universally nourishing all trees, bringing joy to those who see them; the Universally Manifesting Adornments Gandharva King (a celestial being) obtained the liberation door of skillfully entering all Buddha realms, bringing peace and joy to sentient beings.
At that time, the Dhṛtarāṣṭra Gandharva King, empowered by the Buddha's spiritual might, universally observed all the Gandharvas and spoke in verse:
The realms of the Buddhas have limitless gates, which all sentient beings cannot enter. The Sugata (Buddha) is pure in nature like the void, universally opening the way for the world.
正道。 如來一一毛孔中， 功德大海皆充滿， 一切世間咸利樂， 此樹光王所能見。 世間廣大憂苦海， 佛能消竭悉無餘， 如來慈愍多方便， 凈目於此能深解。 十方剎海無有邊， 佛以智光咸照耀， 普使滌除邪惡見， 此樹光王所入門。 佛于往昔無量劫， 修習大慈方便行， 一切世間咸慰安， 此道普音能悟入。 佛身清凈皆樂見， 能生世間無盡樂， 解脫因果次第成， 美目於斯善開示。 眾生迷惑常流轉， 愚癡障蓋極堅密， 如來為說廣大法， 師子幢王能演暢。 如來普現妙色身， 無量差別等眾生， 種種方便照世間， 普放寶光如是見。 大智方便無量門， 佛為群生普開闡， 入勝菩提真實行， 此金剛幢善觀察。 一剎那中百千劫， 佛力能現無所動， 等以安樂施群生， 此樂莊嚴之解脫。」
複次，增長鳩槃荼王，得滅一切怨害力解脫門；龍主鳩槃荼王，得修習無邊行門海解脫門；莊嚴幢鳩槃荼王，得知一切眾生心所樂解脫門；饒益行鳩槃荼王，得普成就清凈大光明所作業解脫門；可怖畏鳩槃荼王，得開示一切眾生安隱無畏道解脫門；妙莊嚴鳩槃荼王，得消竭一切眾生愛慾海解脫門；高
【現代漢語翻譯】 現代漢語譯本 正道。 如來每一個毛孔中，都充滿了功德的海洋， 一切世間都得到安樂，這是樹光王（菩薩名）所能見到的。 世間廣大如憂苦的海洋，佛能將其完全消除，不留一絲餘燼， 如來慈悲憐憫，運用多種方便法門，凈目（菩薩名）對此能有深刻的理解。 十方剎土的海洋無邊無際，佛用智慧的光芒照耀一切， 普遍使眾生滌除邪惡的見解，這是樹光王（菩薩名）所入門的法門。 佛在過去無量劫中，修習大慈悲的方便法門， 使一切世間都得到安慰和安寧，這是普音（菩薩名）所能領悟的。 佛的身相清凈，大家都樂於見到，能給世間帶來無盡的快樂， 解脫的因果次第成就，美目（菩薩名）對此有很好的開示。 眾生迷惑，常常在輪迴中流轉，愚癡的障礙極其堅固， 如來為他們宣說廣大的佛法，師子幢王（菩薩名）能夠將其發揚光大。 如來普遍顯現微妙的色身，與無量眾生各不相同， 用種種方便法門照耀世間，普遍放出寶光，就像這樣被看見。 大智慧的方便法門無量無邊，佛為眾生普遍開示， 進入殊勝菩提的真實修行，這是金剛幢（菩薩名）所能善於觀察的。 在一剎那間，能顯現百千劫的景象，佛的力量能做到而毫不動搖， 平等地將安樂施予眾生，這就是樂莊嚴的解脫。 再者，增長鳩槃荼王（夜叉名），得到滅除一切怨恨傷害的力量的解脫門；龍主鳩槃荼王（夜叉名），得到修習無邊行門海的解脫門；莊嚴幢鳩槃荼王（夜叉名），得到知曉一切眾生心中所喜好的解脫門；饒益行鳩槃荼王（夜叉名），得到普遍成就清凈大光明所作事業的解脫門；可怖畏鳩槃荼王（夜叉名），得到開示一切眾生安穩無畏之道的解脫門；妙莊嚴鳩槃荼王（夜叉名），得到消滅一切眾生愛慾之海的解脫門；高
【English Translation】 English version The Right Path. In each pore of the Tathagata, the ocean of merits is fully filled, All the world is peaceful and happy, this is what Tree Light King (a Bodhisattva) can see. The world is vast like an ocean of sorrow, the Buddha can completely eliminate it, leaving no trace, The Tathagata is compassionate and uses many expedient methods, Pure Eye (a Bodhisattva) can deeply understand this. The oceans of lands in the ten directions are boundless, the Buddha illuminates everything with the light of wisdom, Universally causing sentient beings to cleanse away evil views, this is the Dharma gate that Tree Light King (a Bodhisattva) enters. In the past countless kalpas, the Buddha practiced the expedient methods of great compassion, Bringing comfort and peace to all the world, this is what Universal Sound (a Bodhisattva) can realize. The Buddha's body is pure and everyone is happy to see it, able to bring endless joy to the world, The causes and effects of liberation are achieved in order, Beautiful Eye (a Bodhisattva) has a good explanation of this. Sentient beings are confused and constantly revolve in samsara, the obstacles of ignorance are extremely firm, The Tathagata proclaims the vast Dharma for them, Lion Banner King (a Bodhisattva) is able to promote it. The Tathagata universally manifests wonderful forms, different for countless sentient beings, Illuminating the world with various expedient methods, universally emitting precious light, seen in this way. The expedient methods of great wisdom are boundless, the Buddha universally reveals them to sentient beings, Entering the true practice of supreme Bodhi, this is what Vajra Banner (a Bodhisattva) is good at observing. In a single instant, the scene of hundreds of thousands of kalpas can be manifested, the Buddha's power can do it without moving, Equally bestowing peace and happiness to sentient beings, this is the liberation of Joyful Adornment. Furthermore, Increasing Kumbhanda King (a Yaksha), obtained the liberation gate of the power to extinguish all hatred and harm; Dragon Lord Kumbhanda King (a Yaksha), obtained the liberation gate of practicing the boundless ocean of practices; Adornment Banner Kumbhanda King (a Yaksha), obtained the liberation gate of knowing what all sentient beings like in their hearts; Beneficial Practice Kumbhanda King (a Yaksha), obtained the liberation gate of universally accomplishing the deeds of pure great light; Fearful Kumbhanda King (a Yaksha), obtained the liberation gate of revealing the path of peace and fearlessness to all sentient beings; Wonderful Adornment Kumbhanda King (a Yaksha), obtained the liberation gate of extinguishing the ocean of desires of all sentient beings; High
峰慧鳩槃荼王，得普現諸趣光明雲解脫門；勇健臂鳩槃荼王，得普放光明滅如山重障解脫門；無邊凈華眼鳩槃荼王，得開示不退轉大悲藏解脫門；廣大面鳩槃荼王，得普現諸趣流轉身解脫門。
爾時，增長鳩槃荼王，承佛威力，普觀一切鳩槃荼眾而說頌言：
「成就忍力世導師， 為物修行無量劫， 永離世間憍慢惑， 是故其身最嚴凈。 佛昔普修諸行海， 教化十方無量眾， 種種方便利群生， 此解脫門龍主得。 佛以大智救眾生， 莫不明瞭知其心， 種種自在而調伏， 嚴幢見此生歡喜。 神通應現如光影， 法輪真實同虛空， 如是處世無央劫， 此饒益王之所證。 眾生癡翳常蒙惑， 佛光照現安隱道， 為作救護令除苦， 可畏能觀此法門。 慾海漂淪具眾苦， 智光普照滅無餘， 既除苦已為說法， 此妙莊嚴之所悟。 佛身普應無不見， 種種方便化群生， 音如雷震雨法雨， 如是法門高慧入。 清凈光明不唐發， 若遇必令消重障， 演佛功德無有邊， 勇臂能明此深理。 為欲安樂諸眾生， 修習大悲無量劫， 種種方便除眾苦， 如是凈華之所見。 神通自在不思議， 其身普現遍十方， 而
【現代漢語翻譯】 現代漢語譯本 峰慧鳩槃荼王（Kumbhanda King，一種夜叉），獲得了普現一切眾生境界的光明雲解脫法門；勇健臂鳩槃荼王，獲得了普放光明，滅除如山般重重障礙的解脫法門；無邊凈華眼鳩槃荼王，獲得了開示不退轉大悲藏的解脫法門；廣大面鳩槃荼王，獲得了普現一切眾生流轉生死的解脫法門。 當時，增長鳩槃荼王，憑藉佛的威神之力，普遍觀察一切鳩槃荼眾，並說頌道： 『成就忍辱之力的世間導師，爲了眾生修行了無量劫，永遠脫離了世間的驕慢和迷惑，因此他的身體最為莊嚴清凈。 佛陀過去普遍修習各種行海，教化十方無量眾生，用種種方便利益眾生，這個解脫法門是龍主所證得的。 佛陀以大智慧救度眾生，沒有不明白眾生心意的，用種種自在的方式調伏他們，嚴幢見到此情景心生歡喜。 神通應現如同光影，法輪的真實性如同虛空，像這樣在世間度過無量劫，這是饒益王所證悟的。 眾生愚癡矇昧常常被迷惑，佛光照耀顯現安穩的道路，為他們作救護，令他們消除痛苦，可畏能觀察到這個法門。 在慾望的海洋中漂流，充滿各種痛苦，智慧的光芒普遍照耀，將其全部滅除，消除痛苦后為他們說法，這是妙莊嚴所領悟的。 佛身普遍應現，沒有看不到的，用種種方便教化眾生，聲音如雷震動，降下法雨，這個法門是高慧所證入的。 清凈的光明不會徒然發出，如果遇到必定能消除重重障礙，演說佛的功德無有邊際，勇臂能夠明白這個深奧的道理。 爲了安樂一切眾生，修習大悲心無量劫，用種種方便消除眾生的痛苦，這是凈華所見到的。 神通自在不可思議，他的身體普遍顯現在十方，而』
【English Translation】 English version Peak Wisdom Kumbhanda King (Kumbhanda King, a type of Yaksha), obtained the liberation door of the cloud of light that universally manifests all realms of beings; Valiant Arm Kumbhanda King, obtained the liberation door of universally emitting light and extinguishing mountain-like heavy obstacles; Boundless Pure Flower Eye Kumbhanda King, obtained the liberation door of revealing the great treasury of non-retrogression compassion; Vast Face Kumbhanda King, obtained the liberation door of universally manifesting the cycle of birth and death of all beings. At that time, the Increasing Kumbhanda King, relying on the Buddha's power, universally observed all the Kumbhanda assembly and spoke in verse: 'The world teacher who has achieved the power of patience, has practiced for countless kalpas for the sake of beings, has forever left behind the arrogance and delusion of the world, therefore his body is most dignified and pure. The Buddha in the past universally cultivated the ocean of all practices, taught countless beings in the ten directions, and used various skillful means to benefit beings; this liberation door is attained by the Dragon Lord. The Buddha saves beings with great wisdom, and there is none whose mind he does not understand, he tames them with various forms of freedom, and Dignified Banner sees this and rejoices. Supernatural powers manifest like light and shadow, the truth of the Dharma wheel is like the void, in this way he has been in the world for countless kalpas, this is what Benefiting King has realized. Beings are foolish and ignorant, often confused, the Buddha's light shines and reveals the path of peace, acting as their protector, causing them to eliminate suffering, the Fearful One can observe this Dharma door. Drifting in the sea of desire, filled with all kinds of suffering, the light of wisdom universally shines, extinguishing it all, after eliminating suffering, he teaches them the Dharma, this is what Wondrous Adornment has understood. The Buddha's body universally manifests, there is nothing that is not seen, he uses various skillful means to teach beings, his voice is like thunder, raining down the Dharma rain, this Dharma door is entered by High Wisdom. Pure light is not emitted in vain, if encountered, it will surely eliminate heavy obstacles, expounding the Buddha's merits without end, Valiant Arm can understand this profound principle. For the sake of bringing peace and happiness to all beings, he has cultivated great compassion for countless kalpas, using various skillful means to eliminate the suffering of beings, this is what Pure Flower has seen. Supernatural powers are free and inconceivable, his body universally manifests in the ten directions, and'
於一切無來去， 此廣面王心所了。」
複次，毗樓博叉龍王，得消滅一切諸龍趣熾然苦解脫門；娑竭羅龍王，得一念中轉自龍形示現無量眾生身解脫門；云音幢龍王，得於一切諸有趣中以清凈音說佛無邊名號海解脫門；焰口龍王，得普現無邊佛世界建立差別解脫門；焰龍王，得一切眾生瞋癡蓋纏如來慈愍令除滅解脫門；云幢龍王，得開示一切眾生大喜樂福德海解脫門；德叉迦龍王，得以清凈救護音滅除一切怖畏解脫門；無邊步龍王，得示現一切佛色身及住劫次第解脫門；清凈色速疾龍王，得出生一切眾生大愛樂歡喜海解脫門；普行大音龍王，得示現一切平等悅意無礙音解脫門；無熱惱龍王，得以大悲普覆云滅一切世間苦解脫門。
爾時，毗樓博叉龍王，承佛威力，普觀一切諸龍眾已，即說頌言：
「汝觀如來法常爾， 一切眾生咸利益， 能以大慈哀愍力， 拔彼畏涂淪墜者。 一切眾生種種別， 於一毛端皆示現， 神通變化滿世間， 娑竭如是觀于佛。 佛以神通無限力， 廣演名號等眾生， 隨其所樂普使聞， 如是云音能悟解。 無量無邊國土眾， 佛能令入一毛孔， 如來安坐彼會中， 此焰口龍之所見。 一切眾生瞋恚心， 纏蓋愚癡深若海，
【現代漢語翻譯】 『對於一切沒有來去之處，這是廣面王（指毗樓博叉龍王）心中所領悟的。』 此外，毗樓博叉龍王（Virupaksa，四大龍王之一），獲得了能消滅一切龍道眾生熾熱痛苦的解脫法門；娑竭羅龍王（Sagara，傳說中的海龍王），獲得了一念之間轉變自身龍形，示現無量眾生身形的解脫法門；云音幢龍王（Ghosha-dhvaja），獲得了在一切有情眾生中，以清凈的聲音宣說佛陀無量名號的解脫法門；焰口龍王（Jvalamukha），獲得了普遍示現無邊佛世界建立差別的解脫法門；焰龍王（Jvala），獲得了一切眾生被嗔恚和愚癡所纏縛，如來以慈悲心令其消除滅盡的解脫法門；云幢龍王（Megha-dhvaja），獲得了開示一切眾生大喜樂福德海的解脫法門；德叉迦龍王（Takshaka，印度神話中的蛇神），獲得了以清凈的救護之音滅除一切怖畏的解脫法門；無邊步龍王（Ananta-pada），獲得了示現一切佛陀色身以及住世劫次第的解脫法門；清凈色速疾龍王（Suchi-varna-vega），獲得了出生一切眾生大愛樂歡喜海的解脫法門；普行大音龍王（Samanta-ghosha），獲得了示現一切平等悅意無礙之音的解脫法門；無熱惱龍王（Anavatapta），獲得了以大悲普覆云，滅除一切世間痛苦的解脫法門。 這時，毗樓博叉龍王，承蒙佛陀的威神之力，普遍觀察一切龍眾之後，即說頌偈： 『你們看如來的法則是永恒不變的，一切眾生都得到利益，能以大慈悲的憐憫之力，拔救那些在畏懼中沉淪的人。 一切眾生各有不同，都能在一毛端上示現，神通變化充滿世間，娑竭羅龍王是這樣觀察佛陀的。 佛陀以神通無量的力量，廣泛宣說名號，如同眾生數量一樣多，隨著他們所喜好的，普遍讓他們聽聞，云音幢龍王是這樣領悟理解的。 無量無邊的國土眾生，佛陀能讓他們進入一個毛孔中，如來安坐在那個集會中，這是焰口龍王所見到的。 一切眾生的嗔恚之心，被愚癡深深地纏繞覆蓋，如同大海一般，
【English Translation】 'Regarding all that has no coming or going, this is what the Broad-faced King (referring to Virupaksa) understands in his heart.' Furthermore, Virupaksa Dragon King (one of the four great dragon kings), obtained the liberation door of extinguishing the burning suffering of all dragon-realm beings; Sagara Dragon King (a legendary sea dragon king), obtained the liberation door of transforming his own dragon form in a single thought, manifesting countless beings' forms; Ghosha-dhvaja Dragon King, obtained the liberation door of speaking the Buddha's boundless names with pure sounds among all sentient beings; Jvalamukha Dragon King, obtained the liberation door of universally manifesting the establishment and differences of boundless Buddha worlds; Jvala Dragon King, obtained the liberation door of the Tathagata compassionately eliminating the afflictions of anger and ignorance that bind all sentient beings; Megha-dhvaja Dragon King, obtained the liberation door of revealing the great joy and merit ocean to all sentient beings; Takshaka Dragon King (a serpent deity in Hindu mythology), obtained the liberation door of extinguishing all fears with pure protective sounds; Ananta-pada Dragon King, obtained the liberation door of manifesting all Buddha's physical forms and the order of kalpas they reside in; Suchi-varna-vega Dragon King, obtained the liberation door of generating the great love, joy, and happiness ocean for all sentient beings; Samanta-ghosha Dragon King, obtained the liberation door of manifesting all equal, pleasing, and unobstructed sounds; Anavatapta Dragon King, obtained the liberation door of extinguishing all worldly suffering with a great compassionate cloud covering all. At that time, Virupaksa Dragon King, empowered by the Buddha's majestic power, having observed all the dragon assembly, then spoke the following verses: 'You see that the Tathagata's Dharma is constant, all sentient beings benefit, and with great compassion and pity, he rescues those who are sinking in fear. All sentient beings are different, yet all can be manifested on a single hair tip, and the magical transformations fill the world; this is how Sagara Dragon King observes the Buddha. The Buddha, with boundless magical power, widely proclaims his names, as numerous as sentient beings, and according to their preferences, universally allows them to hear; this is how Ghosha-dhvaja understands. The countless lands and beings, the Buddha can cause them to enter a single pore, and the Tathagata sits peacefully in that assembly; this is what Jvalamukha Dragon King sees. The minds of all sentient beings are deeply entangled and covered by ignorance, like a vast ocean,
如來慈愍皆滅除， 焰龍觀此能明見。 一切眾生福德力， 佛毛孔中皆顯現， 現已令歸大福海， 此高雲幢之所觀。 佛身毛孔發智光， 其光處處演妙音， 眾生聞者除憂畏， 德叉迦龍悟斯道。 三世一切諸如來， 國土莊嚴劫次第， 如是皆于佛身現， 廣步見此神通力。 我觀如來往昔行， 供養一切諸佛海， 于彼咸增喜樂心， 此速疾龍之所入。 佛以方便隨類音， 為眾說法令歡喜， 其音清雅眾所悅， 普行聞此心欣悟。 眾生逼迫諸有中， 業惑漂轉無人救， 佛以大悲令解脫， 無熱大龍能悟此。」
複次，毗沙門夜叉王，得以無邊方便救護惡眾生解脫門；自在音夜叉王，得普觀察眾生方便救護解脫門；嚴持器仗夜叉王，得能資益一切甚羸惡眾生解脫門；大智慧夜叉王，得稱揚一切聖功德海解脫門；焰眼主夜叉王，得普觀察一切眾生大悲智解脫門；金剛眼夜叉王，得種種方便利益安樂一切眾生解脫門；勇健臂夜叉王，得普入一切諸法義解脫門；勇敵大軍夜叉王，得守護一切眾生令住于道無空過者解脫門；富財夜叉王，得增長一切眾生福德聚令恒受快樂解脫門；力壞高山夜叉王，得隨順憶念出生佛力智光明解脫門。
爾時
【現代漢語翻譯】 現代漢語譯本 如來以慈悲之心，將一切苦難都滅除，焰龍（Yama Dragon）觀察到這一點，能夠清楚地看見。 一切眾生的福德之力，都在佛的毛孔中顯現出來， 顯現之後，令其歸入大福德的海洋，這是高雲幢（High Cloud Banner）所觀察到的。 佛身毛孔發出智慧之光，其光芒在各處演說微妙的音聲， 眾生聽到這些聲音，就能消除憂愁和恐懼，德叉迦龍（Takshaka Dragon）領悟了這個道理。 三世一切諸佛如來，他們的國土莊嚴以及經歷的劫數次第， 都像這樣在佛的身上顯現出來，廣步（Wide Step）看見了這種神通之力。 我觀察如來往昔的修行，供養一切諸佛如海， 對他們都增添了歡喜快樂的心，這是速疾龍（Swift Dragon）所領悟的。 佛以方便法門，隨順眾生的類別發出不同的聲音，為眾生說法，令他們歡喜， 佛的聲音清雅，眾生都喜歡聽，普行（Universal Practice）聽到這些聲音，心中欣然領悟。 眾生在各種生存狀態中遭受逼迫，被業力和迷惑所牽引，漂泊不定，沒有人能夠救度， 佛以大慈悲心令他們解脫，無熱大龍（Anavatapta Dragon）能夠領悟這個道理。
此外，毗沙門夜叉王（Vaishravana Yaksha King），得到了以無邊方便救護惡眾生，使他們解脫的法門；自在音夜叉王（Free Sound Yaksha King），得到了普遍觀察眾生，以方便救護他們解脫的法門；嚴持器仗夜叉王（Strict Weapon Yaksha King），得到了能夠資助一切非常虛弱的惡眾生，使他們解脫的法門；大智慧夜叉王（Great Wisdom Yaksha King），得到了稱揚一切聖者功德如海的解脫法門；焰眼主夜叉王（Flame Eye Lord Yaksha King），得到了普遍觀察一切眾生的大悲智慧解脫法門；金剛眼夜叉王（Vajra Eye Yaksha King），得到了以種種方便利益安樂一切眾生的解脫法門；勇健臂夜叉王（Brave Arm Yaksha King），得到了普遍進入一切諸法義理的解脫法門；勇敵大軍夜叉王（Brave Enemy Great Army Yaksha King），得到了守護一切眾生，使他們安住于正道，不虛度光陰的解脫法門；富財夜叉王（Wealthy Yaksha King），得到了增長一切眾生福德聚集，使他們恒常享受快樂的解脫法門；力壞高山夜叉王（Power Destroy Mountain Yaksha King），得到了隨順憶念，出生佛力智慧光明的解脫法門。
當時
【English Translation】 English version The Tathagata, with compassion, eliminates all suffering; Yama Dragon, observing this, can clearly see. The power of merit of all sentient beings is manifested in the pores of the Buddha's body, Having manifested, it leads them to the great ocean of merit; this is what High Cloud Banner observes. The pores of the Buddha's body emit light of wisdom, and that light proclaims wondrous sounds everywhere, Sentient beings who hear these sounds are freed from sorrow and fear; Takshaka Dragon understands this principle. All the Tathagatas of the three times, the adornments of their lands, and the order of their kalpas, All appear in the Buddha's body in this way; Wide Step sees this power of spiritual transformation. I observe the past practices of the Tathagata, offering to all Buddhas as vast as the ocean, And to them, I increase my joyful heart; this is what Swift Dragon enters into. The Buddha, with skillful means, uses sounds that accord with the categories of beings, teaching the Dharma to make them happy, The Buddha's voice is clear and elegant, pleasing to all; Universal Practice, hearing these sounds, joyfully understands. Sentient beings are oppressed in various states of existence, driven by karma and delusion, drifting without anyone to save them, The Buddha, with great compassion, liberates them; Anavatapta Dragon can understand this principle.
Furthermore, Vaishravana Yaksha King obtained the gate of liberation of saving evil beings with boundless skillful means; Free Sound Yaksha King obtained the gate of liberation of universally observing beings and saving them with skillful means; Strict Weapon Yaksha King obtained the gate of liberation of being able to aid all very weak evil beings; Great Wisdom Yaksha King obtained the gate of liberation of praising the ocean of merits of all sages; Flame Eye Lord Yaksha King obtained the gate of liberation of universally observing all beings with great compassion and wisdom; Vajra Eye Yaksha King obtained the gate of liberation of benefiting and bringing peace to all beings with various skillful means; Brave Arm Yaksha King obtained the gate of liberation of universally entering the meaning of all dharmas; Brave Enemy Great Army Yaksha King obtained the gate of liberation of protecting all beings, enabling them to abide in the path without wasting time; Wealthy Yaksha King obtained the gate of liberation of increasing the accumulation of merits of all beings, enabling them to constantly enjoy happiness; Power Destroy Mountain Yaksha King obtained the gate of liberation of following the recollection and giving rise to the light of the Buddha's power and wisdom.
At that time
，多聞大夜叉王，承佛威力，普觀一切夜叉眾會而說頌言：
「眾生罪惡深可怖， 于百千劫不見佛， 漂流生死受眾苦， 為救是等佛興世。 如來救護諸世間， 悉現一切眾生前， 息彼畏涂輪轉苦， 如是法門音主入。 眾生惡業為重障， 佛示妙理令開解， 譬以明燈照世間， 此法嚴仗能觀見。 佛昔劫海修諸行， 稱讚十方一切佛， 故有高遠大名聞， 此智慧王之所了。 智慧如空無有邊， 法身廣大不思議， 是故十方皆出現， 焰目於此能觀察。 一切趣中演妙音， 說法利益諸群生， 其聲所暨眾苦滅， 入此方便金剛眼。 一切甚深廣大義， 如來一句能演說， 如是教理等世間， 勇健慧王之所悟。 一切眾生住邪道， 佛示正道不思議， 普使世間成法器， 此勇敵軍能悟解。 世間所有眾福業， 一切皆由佛光照， 佛智慧海難測量， 如是富財之解脫。 憶念往劫無央數， 佛於是中修十力， 能令諸力皆圓滿， 此高幢王所了知。」
複次，善慧摩睺羅伽王，得以一切神通方便令眾生集功德解脫門；凈威音摩睺羅伽王，得使一切眾生除煩惱得清涼悅樂解脫門；勝慧莊嚴髻摩睺羅伽王，得
【現代漢語翻譯】 現代漢語譯本 多聞大夜叉王（Yaksha King, 守護神），承蒙佛陀的威神之力，普遍觀察一切夜叉眾會，並說頌道： 『眾生的罪惡深重可怕，在百千劫中都見不到佛陀， 漂流在生死輪迴中遭受各種痛苦，爲了救度這些眾生，佛陀才降生於世。 如來救護世間一切眾生，在所有眾生面前顯現， 平息他們畏懼的輪迴之苦，這樣的法門是音主（Sound Master）所領悟的。 眾生的惡業是沉重的障礙，佛陀開示微妙的道理使他們開悟理解， 譬如用明燈照亮世間，這種法門的莊嚴依靠它才能被看見。 佛陀在過去無量劫中修行各種善行，稱讚十方一切諸佛， 所以有高遠廣大的名聲，這是智慧之王（Wisdom King）所瞭解的。 智慧如同虛空沒有邊際，法身廣大不可思議， 因此在十方世界都能顯現，焰目（Flame Eye）能觀察到這些。 在一切道趣中演說微妙的音聲，說法利益一切眾生， 佛陀的聲音所到之處，眾生的痛苦都消滅，這是金剛眼（Diamond Eye）所進入的方便法門。 一切甚深廣大的義理，如來一句話就能演說， 這樣的教理等同於世間，這是勇健慧王（Courageous Wisdom King）所領悟的。 一切眾生都住在邪道中，佛陀開示不可思議的正道， 普遍使世間成為法器，這是勇敵軍（Courageous Enemy Army）所能理解的。 世間所有一切的福德善業，都是由於佛陀的光明照耀， 佛陀的智慧如大海難以測量，這是富財（Wealthy Treasure）所解脫的境界。 憶念過去無量劫，佛陀在其中修行十力（Ten Powers）， 能使一切力量都圓滿，這是高幢王（High Banner King）所瞭解的。』 其次，善慧摩睺羅伽王（Mahoraga King, 大蟒神），得到以一切神通方便使眾生積聚功德的解脫法門；凈威音摩睺羅伽王，得到使一切眾生消除煩惱，獲得清涼喜悅的解脫法門；勝慧莊嚴髻摩睺羅伽王，得到
【English Translation】 English version Then, the Yaksha King, Many-Learned (a guardian deity), empowered by the Buddha's might, surveyed all the Yaksha assemblies and spoke in verse: 'The sins of sentient beings are deep and terrifying, for hundreds of thousands of kalpas they do not see the Buddha, Drifting in the cycle of birth and death, they endure all kinds of suffering; to save these beings, the Buddha appears in the world. The Tathagata protects all beings in the world, appearing before all sentient beings, Calming their fear of the suffering of transmigration; such a Dharma gate is entered by the Sound Master. The evil karma of sentient beings is a heavy obstacle; the Buddha reveals the subtle truth to enlighten them, Like a bright lamp illuminating the world; this Dharma's solemnity is seen through it. In past kalpas, the Buddha cultivated various practices, praising all the Buddhas of the ten directions, Therefore, he has a high and far-reaching reputation; this is what the Wisdom King understands. Wisdom is like space, without boundaries; the Dharma body is vast and inconceivable, Therefore, it appears in all ten directions; Flame Eye can observe these. In all realms, he proclaims the wonderful sound, teaching the Dharma to benefit all beings, Wherever his voice reaches, the sufferings of beings cease; this is the expedient Dharma gate entered by the Diamond Eye. All profound and vast meanings, the Tathagata can expound in one sentence, Such teachings are equal to the world; this is what the Courageous Wisdom King has realized. All sentient beings dwell on wrong paths; the Buddha reveals the inconceivable right path, Universally making the world into vessels of Dharma; this is what the Courageous Enemy Army can understand. All the meritorious deeds in the world are due to the Buddha's light shining, The Buddha's wisdom is like an ocean, immeasurable; this is the liberation of the Wealthy Treasure. Recalling countless past kalpas, the Buddha cultivated the Ten Powers within them, Enabling all powers to be perfected; this is what the High Banner King knows.' Furthermore, the Mahoraga King, Good Wisdom (a great serpent deity), obtained the liberation gate of enabling beings to accumulate merit through all supernatural powers and skillful means; the Mahoraga King, Pure Majestic Sound, obtained the liberation gate of enabling all beings to eliminate afflictions and attain cool joy; the Mahoraga King, Supreme Wisdom Adorned Crest, obtained
普使一切善不善思覺眾生入清凈法解脫門；妙目主摩睺羅伽王，得了達一切無所著福德自在平等相解脫門；燈幢摩睺羅伽王，得開示一切眾生令離黑闇怖畏道解脫門；最勝光明幢摩睺羅伽王，得了知一切佛功德生歡喜解脫門；師子臆摩睺羅伽王，得勇猛力為一切眾生救護主解脫門；眾妙莊嚴音摩睺羅伽王，得令一切眾生隨憶念生無邊喜樂解脫門；須彌臆摩睺羅伽王，得於一切所緣決定不動到彼岸滿足解脫門；可愛樂光明摩睺羅伽王，得為一切不平等眾生開示平等道解脫門。
爾時，善慧威光摩睺羅伽王，承佛威力，普觀一切摩睺羅伽眾而說頌言：
「汝觀如來性清凈， 普現威光利群品， 示甘露道使清涼， 眾苦永滅無所依。 一切眾生居有海， 諸惡業惑自纏覆， 示彼所行寂靜法， 離塵威音能善了。 佛智無等叵思議， 知眾生心無不盡， 為彼闡明清凈法， 如是嚴髻心能悟。 無量諸佛現世間， 普為眾生作福田， 福海廣大深難測， 妙目大王能悉見。 一切眾生憂畏苦， 佛普現前而救護， 法界虛空靡不周， 此是燈幢所行境。 佛一毛孔諸功德， 世間共度不能了， 無邊無盡同虛空， 如是廣大光幢見。 如來通達一切法， 于
【現代漢語翻譯】 現代漢語譯本 普遍使一切有善念和不善念、有知覺的眾生進入清凈的佛法解脫之門；妙目主摩睺羅伽王（Mahoraga King，一種蛇神），獲得了通達一切無所執著的福德自在平等之相的解脫之門；燈幢摩睺羅伽王，獲得了開示一切眾生，使他們遠離黑暗和恐懼的道路的解脫之門；最勝光明幢摩睺羅伽王，獲得了了知一切佛的功德而生歡喜的解脫之門；師子臆摩睺羅伽王，獲得了以勇猛的力量作為一切眾生的救護者的解脫之門；眾妙莊嚴音摩睺羅伽王，獲得了使一切眾生隨著憶念而生起無邊喜樂的解脫之門；須彌臆摩睺羅伽王，獲得了對於一切所緣境都能堅定不動，到達彼岸圓滿的解脫之門；可愛樂光明摩睺羅伽王，獲得了為一切不平等的眾生開示平等之道的解脫之門。 當時，善慧威光摩睺羅伽王，憑藉佛的威神之力，普遍觀察一切摩睺羅伽眾，並說了以下偈頌： 『你們看如來的自性清凈，普遍顯現威光利益眾生，指示甘露之道使眾生清涼，使眾生的痛苦永遠滅盡，無所依傍。 一切眾生居住在有海之中，被各種惡業和迷惑所纏繞覆蓋，佛為他們指示所應修行的寂靜之法，遠離塵垢的威嚴之音能夠善巧了知。 佛的智慧無與倫比，不可思議，知道眾生的心念沒有不窮盡的，為他們闡明清凈的佛法，就像這樣，嚴髻（指摩睺羅伽王）的心能夠領悟。 無量諸佛出現在世間，普遍為眾生作為福田，福德之海廣大深邃難以測度，妙目大王能夠全部看見。 一切眾生都有憂愁和恐懼的痛苦，佛普遍顯現在他們面前而救護他們，佛法界和虛空無不周遍，這是燈幢所行之境。 佛的一個毛孔所具有的功德，世間眾生共同度量也不能了知，無邊無盡如同虛空，就像這樣，廣大光明之幢能夠看見。 如來通達一切佛法，對於一切法都自在無礙，就像這樣，師子臆能夠明瞭。』
【English Translation】 English version Universally causing all sentient beings with good and bad thoughts and perceptions to enter the gate of liberation of the pure Dharma; Wonderful Eye Lord Mahoraga King (a kind of serpent deity), obtained the gate of liberation of understanding all unattached meritorious virtues, self-mastery, and equality; Lamp Banner Mahoraga King, obtained the gate of liberation of enlightening all sentient beings, enabling them to depart from the path of darkness and fear; Supreme Bright Banner Mahoraga King, obtained the gate of liberation of knowing all the merits of the Buddhas and generating joy; Lion Chest Mahoraga King, obtained the gate of liberation of using courageous power as the protector of all sentient beings; All Wonderful Adornment Sound Mahoraga King, obtained the gate of liberation of causing all sentient beings to generate boundless joy and happiness as they remember; Sumeru Chest Mahoraga King, obtained the gate of liberation of being firm and unmoving in all objects of focus, reaching the other shore of fulfillment; Lovable Light Mahoraga King, obtained the gate of liberation of enlightening all unequal sentient beings with the path of equality. At that time, Good Wisdom Majestic Light Mahoraga King, relying on the Buddha's majestic power, universally observed all the Mahoraga assembly and spoke the following verses: 'You see the Tathagata's nature is pure, universally manifesting majestic light to benefit beings, indicating the path of nectar to make beings cool, causing the sufferings of beings to be extinguished forever, without any reliance. All sentient beings dwell in the ocean of existence, entangled and covered by various evil karmas and delusions, the Buddha indicates to them the tranquil Dharma they should practice, the majestic sound that is free from defilement is able to skillfully understand. The Buddha's wisdom is unparalleled, inconceivable, knowing the thoughts of sentient beings without exception, explaining the pure Dharma to them, just like this, the mind of Adorned Crest (referring to Mahoraga King) is able to comprehend. Limitless Buddhas appear in the world, universally acting as fields of merit for sentient beings, the ocean of merit is vast and deep, difficult to measure, Wonderful Eye King is able to see all of it. All sentient beings have the suffering of worry and fear, the Buddha universally appears before them and protects them, the Dharma realm and space are all-pervasive, this is the realm of Lamp Banner's practice. The merits of one pore of the Buddha, the beings of the world cannot understand even if they measure together, boundless and endless like space, just like this, the vast banner of light is able to see. The Tathagata is thoroughly versed in all Dharmas, being free and unobstructed in all Dharmas, just like this, Lion Chest is able to understand.'
彼法性皆明照， 如須彌山不傾動， 入此法門師子臆。 佛于往昔廣大劫， 集歡喜海深無盡， 是故見者靡不欣， 此法嚴音之所入。 了知法界無形相， 波羅蜜海悉圓滿， 大光普救諸眾生， 山臆能知此方便。 汝觀如來自在力， 十方降現罔不均， 一切眾生咸照悟， 此妙光明能善入。」
複次，善慧光明天緊那羅王，得普生一切喜樂業解脫門；妙華幢緊那羅王，得能生無上法喜令一切受安樂解脫門；種種莊嚴緊那羅王，得一切功德滿足廣大清凈信解藏解脫門；悅意吼聲緊那羅王，得恒出一切悅意聲令聞者離憂怖解脫門；寶樹光明緊那羅王，得大悲安立一切眾生令覺悟所緣解脫門；普樂見緊那羅王，得示現一切妙色身解脫門；最勝光莊嚴緊那羅王，得了知一切殊勝莊嚴果所從生業解脫門；微妙華幢緊那羅王，得善觀察一切世間業所生報解脫門；動地力緊那羅王，得恒起一切利益眾生事解脫門；威猛主緊那羅王，得善知一切緊那羅心巧攝御解脫門。
爾時，善慧光明天緊那羅王，承佛威力，普觀一切緊那羅眾而說頌言：
「世間所有安樂事， 一切皆由見佛興， 導師利益諸眾生， 普作救護歸依處。 出生一切諸喜樂， 世間鹹得無有盡，
【現代漢語翻譯】 現代漢語譯本 他們的法性都光明照耀，如同須彌山（Sumeru）一樣不可動搖，能進入這種法門的人，心胸如獅子般勇敢。 佛陀在過去無量劫中，積累了如歡喜之海般深廣無盡的功德，因此見到佛的人沒有不歡喜的，這是佛法莊嚴音聲所能進入的境界。 他們了知法界沒有固定的形相，波羅蜜（Paramita）的海洋圓滿無缺，佛陀以大光明普遍救度一切眾生，心胸如山一樣寬廣的人才能理解這種方便法門。 你們看如來（Tathagata）的自在神力，在十方世界顯現，沒有不平等的，一切眾生都能被照耀開悟，這種微妙的光明能夠善巧地進入眾生的心中。
此外，善慧光明天緊那羅王（Gandharva King），獲得了能普遍產生一切喜樂的業解脫門；妙華幢緊那羅王，獲得了能產生無上法喜，令一切眾生安樂的解脫門；種種莊嚴緊那羅王，獲得了一切功德圓滿，廣大清凈信解藏的解脫門；悅意吼聲緊那羅王，獲得了能恒常發出一切悅意之聲，使聽聞者遠離憂愁恐懼的解脫門；寶樹光明緊那羅王，獲得了以大悲心安立一切眾生，令其覺悟所緣的解脫門；普樂見緊那羅王，獲得了能示現一切美妙色身的解脫門；最勝光莊嚴緊那羅王，獲得了知曉一切殊勝莊嚴果報從何而生的業解脫門；微妙華幢緊那羅王，獲得了善於觀察一切世間業所生果報的解脫門；動地力緊那羅王，獲得了恒常發起一切利益眾生之事的解脫門；威猛主緊那羅王，獲得了善於瞭解一切緊那羅心，巧妙攝受引導的解脫門。
這時，善慧光明天緊那羅王，承蒙佛陀的威神之力，普遍觀察一切緊那羅眾，並以偈頌說道：
世間所有安樂的事情，一切都是因為見到佛陀而興起的，導師利益一切眾生，普遍作為救護和歸依之處。 出生一切喜樂，世間都能獲得，沒有窮盡。
【English Translation】 English version Their Dharma-nature is all bright and illuminating, like Mount Sumeru (Sumeru) unshakeable, those who enter this Dharma gate have the courage of a lion. The Buddha, in the past countless kalpas, accumulated merit as deep and boundless as an ocean of joy, therefore, those who see the Buddha cannot help but rejoice, this is the realm that the solemn sound of the Dharma can enter. They understand that the Dharma realm has no fixed form, the ocean of Paramita is complete and flawless, the Buddha uses great light to universally save all sentient beings, those with a heart as broad as a mountain can understand this expedient Dharma gate. You see the Tathagata's (Tathagata) power of self-mastery, appearing in the ten directions without any inequality, all sentient beings can be illuminated and enlightened, this subtle light can skillfully enter the hearts of sentient beings.
Furthermore, the Gandharva King, Good Wisdom Light, obtained the liberation gate of karma that universally generates all joy and happiness; the Gandharva King, Wonderful Flower Banner, obtained the liberation gate that generates supreme Dharma joy, bringing peace to all beings; the Gandharva King, Various Adornments, obtained the liberation gate of the treasury of vast and pure faith and understanding, where all merits are fulfilled; the Gandharva King, Pleasant Roar, obtained the liberation gate that constantly emits all pleasant sounds, allowing listeners to be free from worry and fear; the Gandharva King, Jewel Tree Light, obtained the liberation gate of establishing all beings with great compassion, enabling them to awaken to what they are connected to; the Gandharva King, Universal Joyful Sight, obtained the liberation gate of manifesting all wonderful forms; the Gandharva King, Most Excellent Light Adornment, obtained the liberation gate of knowing from what karma all excellent adornment results arise; the Gandharva King, Subtle Flower Banner, obtained the liberation gate of skillfully observing the karmic retribution of all worldly actions; the Gandharva King, Earth-Shaking Power, obtained the liberation gate of constantly initiating all actions that benefit sentient beings; the Gandharva King, Mighty Lord, obtained the liberation gate of skillfully understanding the minds of all Gandharvas, skillfully embracing and guiding them.
At that time, the Gandharva King, Good Wisdom Light, empowered by the Buddha's majestic power, universally observed all the Gandharva assembly and spoke in verse:
All the joyful things in the world arise from seeing the Buddha, the guide benefits all sentient beings, universally acting as a place of refuge and reliance. All joy and happiness are born, and the world can obtain them without end.
能令見者不唐捐， 此是華幢之所悟。 佛功德海無有盡， 求其邊際不可得， 光明普照於十方， 此莊嚴王之解脫。 如來大音常演暢， 開示離憂真實法， 眾生聞者咸欣悅， 如是吼聲能信受。 我觀如來自在力， 皆由往昔所修行， 大悲救物令清凈， 此寶樹王能悟入。 如來難可得見聞， 眾生億劫時乃遇， 眾相為嚴悉具足， 此樂見王之所睹。 汝觀如來大智慧， 普應群生心所欲， 一切智道靡不宣， 最勝莊嚴此能了。 業海廣大不思議， 眾生苦樂皆從起， 如是一切能開示， 此華幢王所了知。 諸佛神通無間歇， 十方大地恒震動， 一切眾生莫能知， 此廣大力恒明見。 處於眾會現神通， 放大光明令覺悟， 顯示一切如來境， 此威猛主能觀察。」
複次，大速疾力迦樓羅王，得無著無礙眼普觀察眾生界解脫門；不可壞寶髻迦樓羅王，得普安住法界教化眾生解脫門；清凈速疾迦樓羅王，得普成就波羅蜜精進力解脫門；不退心莊嚴迦樓羅王，得勇猛力入如來境界解脫門；大海處攝持力迦樓羅王，得入佛行廣大智慧海解脫門；堅法凈光迦樓羅王，得成就無邊眾生差別智解脫門；妙嚴冠髻迦樓羅王，得莊嚴
【現代漢語翻譯】 現代漢語譯本 能使見到的人不空耗，這是華幢（一種旗幟）所領悟的。 佛的功德如大海般無邊無盡，想要尋求它的邊際是無法得到的。 佛的光明普遍照耀十方世界，這是莊嚴王（指佛）的解脫境界。 如來（佛的稱號）以洪亮的聲音經常宣講，開示遠離憂愁的真實佛法。 眾生聽聞后都感到歡喜，這樣的獅子吼聲能夠使人信受。 我觀察如來的自在力量，都是由於往昔所修行的功德。 以大慈悲心救度眾生，使他們清凈，這是寶樹王（指佛）所能領悟的。 如來難以得見和聽聞，眾生要經過億劫的時間才能遇到。 佛的各種相好莊嚴都圓滿具足，這是樂見王（指佛）所見到的。 你觀察如來的大智慧，普遍應合衆生心中的願望。 對於一切智慧之道沒有不宣說的，這是最殊勝的莊嚴，此人能夠明瞭。 業力的海洋廣大不可思議，眾生的苦樂都由此而生起。 能夠開示這一切道理，這是華幢王（指佛）所了知的。 諸佛的神通沒有間斷，十方大地恒常震動。 一切眾生都不能知曉，這是廣大力量恒常顯現。 在眾會之中顯現神通，放出大光明使眾生覺悟。 顯示一切如來的境界，這是威猛主（指佛）所能觀察到的。 此外，大速疾力迦樓羅王（一種神鳥），獲得了以無執著無障礙的眼睛普遍觀察眾生界的解脫法門；不可壞寶髻迦樓羅王，獲得了普遍安住於法界教化眾生的解脫法門；清凈速疾迦樓羅王，獲得了普遍成就波羅蜜（到達彼岸）精進力量的解脫法門；不退心莊嚴迦樓羅王，獲得了以勇猛力量進入如來境界的解脫法門；大海處攝持力迦樓羅王，獲得了進入佛行廣大智慧海的解脫法門；堅法凈光迦樓羅王，獲得了成就無邊眾生差別智慧的解脫法門；妙嚴冠髻迦樓羅王，獲得了以莊嚴
【English Translation】 English version That which enables those who see it not to be in vain, this is what the Flower Banner (a type of flag) has realized. The Buddha's merits and virtues are like a boundless ocean, seeking its edge is impossible to obtain. The Buddha's light shines universally in the ten directions, this is the liberation realm of the Majestic King (referring to the Buddha). The Tathagata (an epithet of the Buddha) constantly proclaims with a great voice, revealing the true Dharma that is free from sorrow. Sentient beings who hear it all feel joy, such a lion's roar can inspire faith and acceptance. I observe the Tathagata's power of self-mastery, all of which comes from the merits of past practices. With great compassion, he saves beings, making them pure, this is what the Jewel Tree King (referring to the Buddha) can realize. The Tathagata is difficult to see and hear, beings may encounter him only after countless eons. The Buddha's various auspicious marks are all perfectly complete, this is what the Joyful Sight King (referring to the Buddha) has seen. You observe the Tathagata's great wisdom, universally responding to the desires in the minds of beings. There is no path of wisdom that is not proclaimed, this is the most supreme adornment, this person can understand. The ocean of karma is vast and inconceivable, the suffering and joy of beings all arise from it. Being able to reveal all these principles, this is what the Flower Banner King (referring to the Buddha) knows. The Buddhas' spiritual powers are without interruption, the ten directions of the earth constantly shake. All sentient beings cannot know this, this is the constant manifestation of great power. Manifesting spiritual powers in the assembly, emitting great light to awaken beings. Revealing all the realms of the Tathagata, this is what the Powerful Lord (referring to the Buddha) can observe. Furthermore, the Great Swift Power Garuda King (a type of divine bird) has obtained the liberation gate of universally observing the realm of sentient beings with unobstructed eyes; the Indestructible Jewel Crest Garuda King has obtained the liberation gate of universally abiding in the Dharma realm and teaching sentient beings; the Pure Swift Garuda King has obtained the liberation gate of universally accomplishing the power of diligence in Paramita (reaching the other shore); the Unwavering Mind Adornment Garuda King has obtained the liberation gate of entering the realm of the Tathagata with courageous power; the Ocean Abiding Power Garuda King has obtained the liberation gate of entering the vast ocean of wisdom of the Buddha's practice; the Firm Dharma Pure Light Garuda King has obtained the liberation gate of accomplishing the wisdom of the differences of boundless sentient beings; the Wondrous Adornment Crown Crest Garuda King has obtained the liberation gate of adorning
佛法城解脫門；普捷示現迦樓羅王，得成就不可壞平等力解脫門；普觀海迦樓羅王，得了知一切眾生身而為現形解脫門；龍音大目精迦樓羅王，得普入一切眾生歿生行智解脫門。
爾時，大速疾力迦樓羅王，承佛威力，普觀一切迦樓羅眾而說頌言：
「佛眼廣大無邊際， 普見十方諸國土， 其中眾生不可量， 現大神通悉調伏。 佛神通力無所礙， 遍坐十方覺樹下， 演法如雲悉充滿， 寶髻聽聞心不逆。 佛于往昔修諸行， 普凈廣大波羅蜜， 供養一切諸如來， 此速疾王深信解。 如來一一毛孔中， 一念普現無邊行， 如是難思佛境界， 不退莊嚴悉明睹。 佛行廣大不思議， 一切眾生莫能測， 導師功德智慧海， 此執持王所行處。 如來無量智慧光， 能滅眾生癡惑網， 一切世間咸救護， 此是堅法所持說。 法城廣大不可窮， 其門種種無數量， 如來處世大開闡， 此妙冠髻能明入。 一切諸佛一法身， 真如平等無分別， 佛以此力常安住， 普捷現王斯具演。 佛昔諸有攝眾生， 普放光明遍世間， 種種方便示調伏， 此勝法門觀海悟。 佛觀一切諸國土， 悉依業海而安住， 普雨法雨于
【現代漢語翻譯】 現代漢語譯本 佛法城解脫門（指進入佛法真理的途徑）；普捷示現迦樓羅王（一種神鳥，象徵力量和速度），獲得了成就不可破壞的平等力量的解脫門；普觀海迦樓羅王，獲得了知曉一切眾生身形併爲其顯現的解脫門；龍音大目精迦樓羅王，獲得了普遍進入一切眾生死亡和出生的行為智慧的解脫門。
當時，大速疾力迦樓羅王，憑藉佛陀的威神之力，普遍觀察一切迦樓羅眾，並說了以下偈頌：
『佛陀的眼睛廣大無邊際，普遍看見十方一切國土，其中眾生數量不可估量，佛陀顯現大神通來調伏他們。 佛陀的神通力量沒有障礙，遍坐於十方世界的菩提樹下，演說佛法如同雲彩般充滿一切，寶髻（指一位菩薩）聽聞后內心不違逆。 佛陀在過去修行各種善行，普遍清凈廣大的波羅蜜（指到達彼岸的方法），供養一切諸佛如來，這位速疾王對此深信不疑。 如來每一個毛孔中，一念之間普遍顯現無邊的修行，如此難以思議的佛陀境界，不退轉的莊嚴都能夠清楚地看見。 佛陀的修行廣大不可思議，一切眾生都無法測度，導師的功德如同智慧的海洋，這是執持王所修行的境界。 如來無量的智慧之光，能夠滅除眾生的愚癡迷惑之網，救護一切世間，這是堅法（指佛法）所持守並宣說的。 佛法之城廣大無邊無法窮盡，它的門有種種無數，如來在世間大開闡揚，這位妙冠髻（指一位菩薩）能夠明白地進入。 一切諸佛都是一個法身，真如平等沒有分別，佛陀以此力量常住，普捷現王完全地闡述了這一點。 佛陀過去所攝受的眾生，普遍放出光明照耀世間，用種種方便來顯示調伏，這個殊勝的法門是觀海（指一位菩薩）所領悟的。 佛陀觀察一切國土，都依業力之海而安住，普遍降下法雨于
【English Translation】 English version The liberation gate of the Dharma City (referring to the path to enter the truth of Buddhism); Puji Manifestation Garuda King (a mythical bird, symbolizing power and speed), obtained the liberation gate of achieving indestructible equal power; Pu Guan Hai Garuda King, obtained the liberation gate of knowing the forms of all sentient beings and manifesting for them; Long Yin Da Mu Jing Garuda King, obtained the liberation gate of universally entering the wisdom of the actions of all sentient beings' death and birth.
At that time, the Great Swift Power Garuda King, relying on the Buddha's majestic power, universally observed all the Garuda assembly and spoke the following verses:
'The Buddha's eyes are vast and boundless, universally seeing all the lands in the ten directions, the number of sentient beings within them is immeasurable, the Buddha manifests great supernatural powers to subdue them. The Buddha's supernatural power is unobstructed, sitting under the Bodhi trees in the ten directions, expounding the Dharma like clouds filling everything, Bao Ji (referring to a Bodhisattva) listens without any opposition in his heart. The Buddha in the past cultivated various good deeds, universally purifying the vast Paramitas (referring to the methods of reaching the other shore), making offerings to all the Buddhas Tathagatas, this Swift King deeply believes in this. In each pore of the Tathagata, in a single thought, boundless practices are universally manifested, such an inconceivable realm of the Buddha, the non-retrogressing adornments can all be clearly seen. The Buddha's practice is vast and inconceivable, all sentient beings cannot fathom it, the Teacher's merits are like an ocean of wisdom, this is the realm practiced by the Holding King. The Tathagata's immeasurable light of wisdom can extinguish the net of ignorance and delusion of sentient beings, protecting all the world, this is what the Firm Dharma (referring to the Buddha's teachings) upholds and proclaims. The city of Dharma is vast and boundless, its gates are various and countless, the Tathagata greatly opens and expounds it in the world, this Wonderful Crown Crest (referring to a Bodhisattva) can clearly enter. All Buddhas are one Dharma body, the true suchness is equal without distinction, the Buddha abides in this power, Puji Manifestation King fully explains this. The sentient beings that the Buddha has taken in the past, universally emit light illuminating the world, using various skillful means to show subduing, this supreme Dharma gate is what Guan Hai (referring to a Bodhisattva) has realized. The Buddha observes all lands, all abide by the sea of karma, universally raining the Dharma rain upon
其中， 龍音解脫能如是。」
複次，羅睺阿修羅王，得現為大會尊勝主解脫門；毗摩質多羅阿修羅王，得示現無量劫解脫門；巧幻術阿修羅王，得消滅一切眾生苦令清凈解脫門；大眷屬阿修羅王，得修一切苦行自莊嚴解脫門；婆稚阿修羅王，得震動十方無邊境界解脫門；遍照阿修羅王，得種種方便安立一切眾生解脫門；堅固行妙莊嚴阿修羅王，得普集不可壞善根凈諸染著解脫門；廣大因慧阿修羅王，得大悲力無疑惑主解脫門；現勝德阿修羅王，得普令見佛承事供養修諸善根解脫門；善音阿修羅王，得普入一切趣決定平等行解脫門。
爾時，羅睺阿修羅王，承佛威力，普觀一切阿修羅眾而說頌言：
「十方所有廣大眾， 佛在其中最殊特， 光明遍照等虛空， 普現一切眾生前。 百千萬劫諸佛土， 一剎那中悉明現， 舒光化物靡不周， 如是毗摩深贊喜。 如來境界無與等， 種種法門常利益， 眾生有苦皆令滅， 苫末羅王此能見。 無量劫中修苦行， 利益眾生凈世間， 由是牟尼智普成， 大眷屬王斯見佛。 無礙無等大神通， 遍動十方一切剎， 不使眾生有驚怖， 大力於此能明瞭。 佛出於世救眾生， 一切智道咸開示， 悉令舍苦
【現代漢語翻譯】 現代漢語譯本 『龍音』（Naga sound）的解脫就是這樣實現的。」
再者，羅睺（Rāhu）阿修羅王（Asura king），獲得了『示現為大會尊勝主』的解脫門；毗摩質多羅（Vemacitrin）阿修羅王，獲得了『示現無量劫』的解脫門；巧幻術（Skillful Illusion）阿修羅王，獲得了『消滅一切眾生苦令清凈』的解脫門；大眷屬（Great Retinue）阿修羅王，獲得了『修一切苦行自我莊嚴』的解脫門；婆稚（Bali）阿修羅王，獲得了『震動十方無邊境界』的解脫門；遍照（Universally Illuminating）阿修羅王，獲得了『用種種方便安立一切眾生』的解脫門；堅固行妙莊嚴（Firm Practice and Wonderful Adornment）阿修羅王，獲得了『普遍聚集不可破壞的善根，凈化一切染著』的解脫門；廣大因慧（Vast Cause and Wisdom）阿修羅王，獲得了『以大悲力成為無疑惑之主』的解脫門；現勝德（Manifesting Superior Virtue）阿修羅王，獲得了『普遍令眾生見佛，承事供養，修諸善根』的解脫門；善音（Good Sound）阿修羅王，獲得了『普遍進入一切趣，決定平等行』的解脫門。
這時，羅睺阿修羅王，承佛的威神力，普遍觀察一切阿修羅眾，並說頌道：
『十方所有廣大眾，佛在其中最殊特， 光明遍照等虛空，普現一切眾生前。 百千萬劫諸佛土，一剎那中悉明現， 舒光化物靡不周，如是毗摩深贊喜。 如來境界無與等，種種法門常利益， 眾生有苦皆令滅，苫末羅王此能見。 無量劫中修苦行，利益眾生凈世間， 由是牟尼智普成，大眷屬王斯見佛。 無礙無等大神通，遍動十方一切剎， 不使眾生有驚怖，大力於此能明瞭。 佛出於世救眾生，一切智道咸開示， 悉令舍苦』
【English Translation】 English version 『The liberation of the Naga sound is like this.』
Furthermore, Rāhu (Rāhu) the Asura king, obtained the liberation door of 『manifesting as the supreme lord of the great assembly』; Vemacitrin (Vemacitrin) the Asura king, obtained the liberation door of 『manifesting immeasurable kalpas』; Skillful Illusion (Skillful Illusion) the Asura king, obtained the liberation door of 『eliminating all sentient beings』 suffering and purifying them』; Great Retinue (Great Retinue) the Asura king, obtained the liberation door of 『cultivating all ascetic practices and self-adornment』; Bali (Bali) the Asura king, obtained the liberation door of 『shaking the boundless realms of the ten directions』; Universally Illuminating (Universally Illuminating) the Asura king, obtained the liberation door of 『establishing all sentient beings with various skillful means』; Firm Practice and Wonderful Adornment (Firm Practice and Wonderful Adornment) the Asura king, obtained the liberation door of 『universally gathering indestructible roots of goodness and purifying all attachments』; Vast Cause and Wisdom (Vast Cause and Wisdom) the Asura king, obtained the liberation door of 『becoming the lord of no doubt with the power of great compassion』; Manifesting Superior Virtue (Manifesting Superior Virtue) the Asura king, obtained the liberation door of 『universally enabling sentient beings to see the Buddha, serve and make offerings, and cultivate all roots of goodness』; Good Sound (Good Sound) the Asura king, obtained the liberation door of 『universally entering all destinies and practicing decisively and equally.』
At that time, Rāhu the Asura king, empowered by the Buddha』s spiritual might, universally observed all the Asura assembly and spoke in verse:
『The vast assembly in the ten directions, the Buddha is the most extraordinary among them, His light illuminates everywhere like space, universally appearing before all sentient beings. The Buddha lands of hundreds of thousands of millions of kalpas, all appear clearly in a single instant, His light extends to transform beings without exception, thus Vemacitrin deeply praises and rejoices. The Tathagata』s realm is incomparable, with various Dharma doors constantly benefiting, He eliminates the suffering of all sentient beings, this is what Śamvara king can see. He cultivates ascetic practices for immeasurable kalpas, benefiting sentient beings and purifying the world, Therefore, the Muni』s wisdom is universally accomplished, this is how the Great Retinue king sees the Buddha. His great spiritual powers are unobstructed and incomparable, shaking all lands in the ten directions, Without causing fear in sentient beings, the mighty one can understand this clearly. The Buddha appears in the world to save sentient beings, revealing the path of all wisdom, Enabling all to abandon suffering』
得安樂， 此義遍照所弘闡。 世間所有眾福海， 佛力能生普令凈， 佛能開示解脫處， 堅行莊嚴入此門。 佛大悲身無與等， 周行無礙悉令見， 猶如影像現世間， 因慧能宣此功德。 希有無等大神通， 處處現身充法界， 各在菩提樹下坐， 此義勝德能宣說。 如來往修三世行， 諸趣輪迴靡不經， 脫眾生苦無有餘， 此妙音王所稱讚。」
複次，示現宮殿主晝神，得普入一切世間解脫門；發起慧香主晝神，得普觀察一切眾生皆利益令歡喜滿足解脫門；樂勝莊嚴主晝神，得能放無邊可愛樂法光明解脫門；華香妙光主晝神，得開發無邊眾生清凈信解心解脫門；普集妙藥主晝神，得積集莊嚴普光明力解脫門；樂作喜目主晝神，得普開悟一切苦樂眾生皆令得法樂解脫門；觀方普現主晝神，得十方法界差別身解脫門；大悲威力主晝神，得救護一切眾生令安樂解脫門；善根光照主晝神，得普生喜足功德力解脫門；妙華瓔珞主晝神，得聲稱普聞眾生見者皆獲益解脫門。
爾時，示現宮殿主晝神，承佛威力，普觀一切主晝神眾而說頌言：
「佛智如空無有盡， 光明照耀遍十方， 眾生心行悉了知， 一切世間無不入。 知諸眾生心所樂， 如應為說
【現代漢語翻譯】 現代漢語譯本 獲得安樂，這個道理被普遍照耀所弘揚闡述。 世間所有眾多的福德之海，佛的力量能夠產生並普遍令其清凈。 佛能夠開示解脫之處，堅定修行並莊嚴地進入此門。 佛的大悲之身無與倫比，周遍執行沒有障礙，使一切眾生都能見到。 猶如影像顯現在世間，因為智慧能夠宣說這種功德。 稀有無比的大神通，在各處顯現身形充滿法界。 各自在菩提樹下端坐，這個道理和殊勝功德能夠被宣說。 如來過去修行三世的行跡，在各個輪迴中沒有不經歷的。 脫離眾生的痛苦沒有遺漏，這是美妙的音王所稱讚的。
再次，示現宮殿主晝神（掌管宮殿的白晝神），獲得了普遍進入一切世間的解脫門；發起慧香主晝神（發起智慧之香的白晝神），獲得了普遍觀察一切眾生，使他們都得到利益並歡喜滿足的解脫門；樂勝莊嚴主晝神（喜愛殊勝莊嚴的白晝神），獲得了能夠放出無邊可愛樂法光明的解脫門；華香妙光主晝神（具有花香和美妙光明的白晝神），獲得了開發無邊眾生清凈信解心的解脫門；普集妙藥主晝神（普遍聚集妙藥的白晝神），獲得了積聚莊嚴普光明力的解脫門；樂作喜目主晝神（喜歡以喜悅的目光看待眾生的白晝神），獲得了普遍開悟一切苦樂眾生，使他們都得到法樂的解脫門；觀方普現主晝神（觀察各方並普遍顯現的白晝神），獲得了十方法界差別身的解脫門；大悲威力主晝神（具有大悲威力的白晝神），獲得了救護一切眾生使他們安樂的解脫門；善根光照主晝神（以善根之光照耀的白晝神），獲得了普遍產生喜悅和滿足的功德力的解脫門；妙華瓔珞主晝神（佩戴美妙花朵瓔珞的白晝神），獲得了名聲普遍傳聞，眾生見到都能獲得利益的解脫門。
這時，示現宮殿主晝神，承蒙佛的威神之力，普遍觀察一切主晝神眾，並說頌道：
佛的智慧如同虛空沒有窮盡，光明照耀遍及十方。 眾生的心念和行為都完全知曉，一切世間沒有不進入的。 知道眾生心中所喜愛的，就應機說法。
【English Translation】 English version Attaining peace and joy, this meaning is universally illuminated and expounded. All the oceans of blessings in the world, the Buddha's power can generate and universally purify them. The Buddha can reveal the place of liberation, and with steadfast practice, one enters this gate with adornment. The Buddha's great compassionate body is unparalleled, moving freely without obstruction, allowing all beings to see. Like an image appearing in the world, because of wisdom, this merit can be proclaimed. Rare and incomparable great spiritual powers, manifesting bodies everywhere, filling the Dharma realm. Each sitting under the Bodhi tree, this meaning and supreme virtue can be proclaimed. The Tathagata's past practice of the three lifetimes, in all cycles of rebirth, there is no experience not undergone. Releasing beings from suffering without omission, this is what the wonderful sound king praises.
Furthermore, the Day-Ruling Spirit Manifesting Palaces (the day spirit in charge of palaces) obtained the liberation gate of universally entering all worlds; the Day-Ruling Spirit Initiating Wisdom Fragrance (the day spirit initiating the fragrance of wisdom) obtained the liberation gate of universally observing all beings, benefiting them and making them joyful and satisfied; the Day-Ruling Spirit Delighting in Supreme Adornments (the day spirit delighting in supreme adornments) obtained the liberation gate of being able to emit boundless light of delightful and pleasing Dharma; the Day-Ruling Spirit Flower Fragrance Wonderful Light (the day spirit with flower fragrance and wonderful light) obtained the liberation gate of developing the pure faith and understanding of boundless beings; the Day-Ruling Spirit Universally Gathering Wonderful Medicines (the day spirit universally gathering wonderful medicines) obtained the liberation gate of accumulating adorned universal light power; the Day-Ruling Spirit Delighting in Joyful Sight (the day spirit who likes to look at beings with joyful eyes) obtained the liberation gate of universally enlightening all suffering and joyful beings, enabling them to attain the joy of Dharma; the Day-Ruling Spirit Observing Directions and Universally Manifesting (the day spirit observing all directions and universally manifesting) obtained the liberation gate of the differentiated bodies of the ten directions; the Day-Ruling Spirit of Great Compassionate Power (the day spirit with great compassionate power) obtained the liberation gate of protecting all beings and bringing them peace and joy; the Day-Ruling Spirit of Good Root Illumination (the day spirit illuminating with the light of good roots) obtained the liberation gate of universally generating the power of joy and satisfaction; the Day-Ruling Spirit of Wonderful Flower Garlands (the day spirit wearing wonderful flower garlands) obtained the liberation gate of having their name universally heard, and all beings who see them obtain benefit.
At that time, the Day-Ruling Spirit Manifesting Palaces, empowered by the Buddha's majestic power, universally observed all the Day-Ruling Spirits and spoke in verse:
The Buddha's wisdom is like the void, without end, its light shines throughout the ten directions. The thoughts and actions of all beings are completely known, and there is no world that it does not enter. Knowing what beings delight in, the Dharma is taught accordingly.
眾法海， 句義廣大各不同， 具足慧神能悉見。 佛放光明照世間， 見聞歡喜不唐捐， 示其深廣寂滅處， 此樂莊嚴心悟解。 佛雨法雨無邊量， 能令見者大歡喜， 最勝善根從此生， 如是妙光心所悟。 普入法門開悟力， 曠劫修治悉清凈， 如是皆為攝眾生， 此妙藥神之所了。 種種方便化群生， 若見若聞咸受益， 皆令踴躍大歡喜， 妙眼晝神如是見。 十力應現遍世間， 十方法界悉無餘， 體性非無亦非有， 此觀方神之所入。 眾生流轉險難中， 如來哀愍出世間， 悉令除滅一切苦， 此解脫門悲力住。 眾生闇覆淪永夕， 佛為說法大開曉， 皆使得樂除眾苦， 大善光神入此門。 如來福量同虛空， 世間眾福悉從生， 凡有所作無空過， 如是解脫華瓔得。」
複次，普德凈光主夜神，得寂靜禪定樂大勇健解脫門；喜眼觀世主夜神，得廣大清凈可愛樂功德相解脫門；護世精氣主夜神，得普現世間調伏眾生解脫門；寂靜海音主夜神，得積集廣大歡喜心解脫門；普現吉祥主夜神，得甚深自在悅意言音解脫門；普發樹華主夜神，得光明滿足廣大歡喜藏解脫門；平等護育主夜神，得開悟眾生令成熟善根解脫
【現代漢語翻譯】 現代漢語譯本 諸位法海（指佛法深廣如海）， 句子的意義廣大而各不相同，具備智慧的神明能夠全部看見。 佛陀放出光明照耀世間，凡是見到或聽到的都歡喜而不落空， 顯示那深廣寂滅的境界，這種快樂莊嚴的境界能讓心領悟理解。 佛陀降下無量無邊的法雨，能夠讓見到的人都非常歡喜， 最殊勝的善根由此而生，這樣的美妙光明是心所領悟的。 普遍進入佛法之門，開啟覺悟的力量，經過曠劫的修行都清凈無染， 這些都是爲了攝受眾生，這種妙藥是神明所瞭解的。 用種種方便來教化眾生，無論是見到還是聽到都能受益， 都讓他們踴躍歡喜，妙眼晝神（指晝神中的一位）是這樣看見的。 佛陀的十力（如來十種力）應現於世間，遍佈十方世界沒有遺漏， 其本體既非空無也非實有，這是觀方神（指方位神）所進入的境界。 眾生在流轉的險難之中，如來慈悲憐憫而出現於世間， 使他們都能夠消除一切痛苦，這是解脫之門，是悲憫的力量所住持的。 眾生被黑暗覆蓋而沉淪於長夜，佛陀為他們說法，大開曉悟， 都讓他們得到快樂，消除各種痛苦，大善光神（指一位神明）進入了這個法門。 如來的福德如同虛空一樣廣大，世間所有的福德都由此而生， 凡是所作所為都不會落空，這是解脫的華瓔（指裝飾品）所得到的。 再者，普德凈光主夜神（指一位主夜神），得到寂靜禪定之樂和大勇健的解脫門；喜眼觀世主夜神（指一位主夜神），得到廣大清凈可愛樂的功德相解脫門；護世精氣主夜神（指一位主夜神），得到普遍顯現世間調伏眾生的解脫門；寂靜海音主夜神（指一位主夜神），得到積聚廣大歡喜心的解脫門；普現吉祥主夜神（指一位主夜神），得到甚深自在悅意的言音解脫門；普發樹華主夜神（指一位主夜神），得到光明圓滿廣大歡喜藏的解脫門；平等護育主夜神（指一位主夜神），得到開悟眾生令其成熟善根的解脫門。
【English Translation】 English version O assembly of the Dharma Ocean, The meanings of the phrases are vast and varied, those with wisdom and divine power can see them all. The Buddha emits light illuminating the world, those who see or hear it rejoice and do not waste their efforts, Revealing the profound and tranquil state of Nirvana, this joyful and magnificent state is understood by the mind. The Buddha pours down immeasurable Dharma rain, enabling those who see it to greatly rejoice, The most supreme roots of goodness arise from this, such wondrous light is what the mind comprehends. Universally entering the gate of Dharma, opening the power of enlightenment, after eons of cultivation, all is pure and undefiled, All of this is to gather and embrace sentient beings, this wondrous medicine is understood by the gods. Using various skillful means to transform sentient beings, whether seen or heard, all benefit, Causing them all to leap with great joy, the Wondrous Eye Day God sees it this way. The Ten Powers (of the Tathagata) manifest throughout the world, pervading the ten directions without remainder, Its essence is neither non-existent nor existent, this is the realm entered by the Direction Gods. Sentient beings are adrift in perilous difficulties, the Tathagata compassionately appears in the world, Enabling them to eliminate all suffering, this is the gate of liberation, sustained by the power of compassion. Sentient beings are covered in darkness and sink into the long night, the Buddha expounds the Dharma, greatly enlightening them, Enabling them all to attain joy and eliminate all suffering, the Great Good Light God enters this gate. The Buddha's merit is as vast as space, all the merits of the world arise from this, Whatever is done is never in vain, this is what the liberation of the flower garland has attained. Furthermore, the Night God of Universal Virtue and Pure Light, has attained the liberation gate of the joy of tranquil meditation and great courage; the Night God of Joyful Eyes Observing the World, has attained the liberation gate of the vast, pure, lovely, and joyful meritorious qualities; the Night God of Protecting the World's Essence, has attained the liberation gate of universally manifesting in the world and subduing sentient beings; the Night God of Tranquil Ocean Sound, has attained the liberation gate of accumulating vast joy in the heart; the Night God of Universal Manifestation of Auspiciousness, has attained the liberation gate of profound, free, and pleasing speech; the Night God of Universal Blossoming Trees, has attained the liberation gate of the light-filled, complete, vast treasury of joy; the Night God of Equal Protection and Nurturing, has attained the liberation gate of enlightening sentient beings and maturing their roots of goodness.
門；遊戲快樂主夜神，得救護眾生無邊慈解脫門；諸根常喜主夜神，得普現莊嚴大悲門解脫門；示現凈福主夜神，得普使一切眾生所樂滿足解脫門。
爾時，普德凈光主夜神，承佛威力，遍觀一切主夜神眾而說頌言：
「汝等應觀佛所行， 廣大寂靜虛空相， 慾海無涯悉治凈， 離垢端嚴照十方。 一切世間咸樂見， 無量劫海時一遇， 大悲念物靡不周， 此解脫門觀世睹。 導師救護諸世間， 眾生悉見在其前， 能令諸趣皆清凈， 如是護世能觀察。 佛昔修治歡喜海， 廣大無邊不可測， 是故見者咸欣樂， 此是寂音之所了。 如來境界不可量， 寂而能演遍十方， 普使眾生意清凈， 尸利夜神聞踴悅。 佛于無福眾生中， 大福莊嚴甚威曜， 示彼離塵寂滅法， 普發華神悟斯道。 十方普現大神通， 一切眾生悉調伏， 種種色相皆令見， 此護育神之所觀。 如來往昔唸唸中， 悉凈方便慈悲海， 救護世間無不遍， 此福樂神之解脫。 眾生愚癡常亂濁， 其心堅毒甚可畏， 如來慈愍為出興， 此滅怨神能悟喜。 佛昔修行為眾生， 一切愿欲皆令滿， 由是具成功德相， 此現福神之所入。」
【現代漢語翻譯】 現代漢語譯本 遊戲快樂主夜神（Gānakrīḍā-rātridevatā），獲得了救護無邊眾生的慈悲解脫之門；諸根常喜主夜神（Sarvendriya-prīti-rātridevatā），獲得了普遍顯現莊嚴大悲之門解脫之門；示現凈福主夜神（Śuddha-puṇya-darśana-rātridevatā），獲得了普遍使一切眾生所樂滿足的解脫之門。 這時，普德凈光主夜神（Prabhūta-tejas-viśuddhi-rātridevatā），憑藉佛陀的威神之力，遍觀一切主夜神眾，並說頌道： 『你們應當觀察佛陀的所作所為，廣大寂靜如同虛空之相，慾望的海洋無邊無際都被治理清凈，遠離垢染端正莊嚴照耀十方。 一切世間都樂於見到佛陀，在無量劫海中才得一遇，佛陀的大悲心念及萬物無不周遍，這是通過觀察世間所能領悟的解脫之門。 導師救護一切世間，眾生都能看見佛陀在他們面前，能夠使一切趣向都清凈，像這樣護持世間的能力可以觀察到。 佛陀過去修治歡喜的海洋，廣大無邊不可測度，因此見到佛陀的人都感到欣喜快樂，這是寂靜之音所能理解的。 如來的境界不可衡量，寂靜無聲卻能演說遍及十方，普遍使眾生的心意清凈，尸利夜神（Śrī-rātridevatā）聽聞后歡喜踴躍。 佛陀在沒有福報的眾生中，以大福德莊嚴顯得非常威嚴光耀，向他們展示遠離塵垢寂滅的佛法，普發華神（Puṣpa-vikāsa-rātridevatā）領悟了這個道理。 佛陀在十方普遍顯現大神通，一切眾生都被調伏，種種色相都讓他們看見，這是護育神（Gopana-rātridevatā）所觀察到的。 如來在過去每一個念頭中，都清凈了方便慈悲的海洋，救護世間沒有不周遍的，這是福樂神（Sukha-rātridevatā）的解脫。 眾生愚癡常常混亂污濁，他們的心堅硬狠毒非常可怕，如來慈悲憐憫為他們出現於世，這是滅怨神（Vaira-śamana-rātridevatā）能夠領悟並歡喜的。 佛陀過去修行是爲了眾生，使他們一切願望都得到滿足，因此具足了功德的相貌，這是現福神（Puṇya-darśana-rātridevatā）所進入的境界。』
【English Translation】 English version The Night-Goddess of Joyful Games (Gānakrīḍā-rātridevatā) obtained the liberation door of compassionate deliverance, protecting limitless beings; the Night-Goddess of Constant Joy in All Senses (Sarvendriya-prīti-rātridevatā) obtained the liberation door of universally manifesting majestic great compassion; the Night-Goddess of Manifesting Pure Blessings (Śuddha-puṇya-darśana-rātridevatā) obtained the liberation door of universally fulfilling all beings' desires. At that time, the Night-Goddess of Pure Light of Abundant Virtue (Prabhūta-tejas-viśuddhi-rātridevatā), empowered by the Buddha's spiritual might, surveyed all the night-goddesses and spoke in verse: 'You should observe the Buddha's actions, vast and serene like the aspect of space, the boundless ocean of desires is completely purified, free from defilement, upright, and majestic, illuminating the ten directions. All the worlds are delighted to see the Buddha, who is encountered once in countless eons, the Buddha's great compassion encompasses all things without exception, this is the liberation door that can be understood through observing the world. The guide protects all the worlds, beings can see the Buddha before them, able to purify all destinies, such is the ability to protect the world that can be observed. The Buddha in the past cultivated the ocean of joy, vast and boundless, immeasurable, therefore those who see the Buddha feel joy and happiness, this is what the silent sound can understand. The Tathagata's realm is immeasurable, silent yet able to preach throughout the ten directions, universally purifying the minds of beings, the Night-Goddess Śrī (Śrī-rātridevatā) heard this and rejoiced. Among beings without blessings, the Buddha's great blessings and majesty are exceedingly radiant, showing them the Dharma of detachment from defilement and extinction, the Night-Goddess of Blooming Flowers (Puṣpa-vikāsa-rātridevatā) understood this principle. The Buddha universally manifests great spiritual powers in the ten directions, all beings are subdued, all kinds of forms are made visible to them, this is what the Night-Goddess of Protection and Nurturing (Gopana-rātridevatā) observes. In every thought in the past, the Tathagata purified the ocean of skillful means and compassion, protecting the world without exception, this is the liberation of the Night-Goddess of Bliss (Sukha-rātridevatā). Beings are foolish, often confused and turbid, their hearts are hard and poisonous, very frightening, the Tathagata compassionately appears for them, this is what the Night-Goddess of Subduing Enmity (Vaira-śamana-rātridevatā) can understand and rejoice in. The Buddha's past practice was for the sake of beings, fulfilling all their desires, therefore possessing the marks of merit and virtue, this is the realm entered by the Night-Goddess of Manifesting Blessings (Puṇya-darśana-rātridevatā).'
複次，遍住一切主方神，得普救護力解脫門；普現光明主方神，得成辦化一切眾生神通業解脫門；光行莊嚴主方神，得破一切闇障生喜樂大光明解脫門；周行不礙主方神，得普現一切處不唐勞解脫門；永斷迷惑主方神，得示現等一切眾生數名號發生功德解脫門；遍游凈空主方神，得恒發妙音令聽者皆歡喜解脫門；云幢大音主方神，得如龍普雨令眾生歡喜解脫門；髻目無亂主方神，得示現一切眾生業無差別自在力解脫門；普觀世業主方神，得觀察一切趣生中種種業解脫門；周遍遊覽主方神，得所作事皆究竟生一切眾生歡喜解脫門。
爾時，遍住一切主方神，承佛威力，普觀一切主方神眾而說頌言：
「如來自在出世間， 教化一切諸群生， 普示法門令悟入， 悉使當成無上智。 神通無量等眾生， 隨其所樂示諸相， 見者皆蒙出離苦， 此現光神解脫力。 佛于闇障眾生海， 為現法炬大光明， 其光普照無不見， 此行莊嚴之解脫。 具足世間種種音， 普轉法輪無不解， 眾生聽者煩惱滅， 此遍往神之所悟。 一切世間所有名， 佛名等彼而出生， 悉使眾生離癡惑， 此斷迷神所行處。 若有眾生至佛前， 得聞如來美妙音， 莫不心生大
【現代漢語翻譯】 現代漢語譯本 再說，遍住一切主方神（遍佈各方的主神），獲得了普遍救護一切眾生的力量的解脫之門；普現光明主方神（普遍顯現光明的神），獲得了成就和化現一切眾生神通事業的解脫之門；光行莊嚴主方神（以光明行為莊嚴的神），獲得了破除一切黑暗障礙，產生喜樂大光明的解脫之門；周行不礙主方神（周遍行走沒有障礙的神），獲得了普遍顯現在一切處而不徒勞的解脫之門；永斷迷惑主方神（永遠斷除迷惑的神），獲得了示現等同一切眾生數量的名號，從而產生功德的解脫之門；遍游凈空主方神（遍游清凈虛空的神），獲得了恒常發出美妙聲音，使聽者都歡喜的解脫之門；云幢大音主方神（如雲般覆蓋，發出大聲音的神），獲得了像龍一樣普遍降雨，使眾生歡喜的解脫之門；髻目無亂主方神（頭頂有髻，目光不亂的神），獲得了示現一切眾生業力沒有差別的自在力量的解脫之門；普觀世業主方神（普遍觀察世間業力的神），獲得了觀察一切眾生輪迴中所造各種業力的解脫之門；周遍遊覽主方神（周遍遊覽的神），獲得了所做的事情都圓滿究竟，使一切眾生歡喜的解脫之門。 當時，遍住一切主方神，憑藉佛陀的威神之力，普遍觀察一切主方神眾，並說頌道： 『如來自在地出現在世間，教化一切眾生，普遍開示佛法，使他們領悟並進入，最終都成就無上智慧。 神通無量，等同眾生數量，隨順他們所喜好的，示現各種形象，見到的人都得以脫離痛苦，這是普現光明神所具有的解脫力量。 佛陀在充滿黑暗障礙的眾生苦海中，為他們顯現法炬般的大光明，這光明普遍照耀，沒有誰看不見，這是光行莊嚴神所具有的解脫。 具備世間種種聲音，普遍轉動法輪，沒有誰不理解，眾生聽到后煩惱都消滅，這是周行不礙神所領悟的。 世間所有的一切名稱，佛陀的名號都等同於它們而出現，使一切眾生遠離愚癡迷惑，這是永斷迷惑神所行之處。 如果有眾生來到佛陀面前，得以聽聞如來美妙的聲音，沒有誰不心生大歡喜。』
【English Translation】 English version Furthermore, the Direction-Ruling Deities (deities who dwell in all directions), who dwell everywhere, obtained the liberation door of the power to universally protect and save all beings; the Direction-Ruling Deities of Universally Manifesting Light, obtained the liberation door of accomplishing and transforming all beings' supernatural activities; the Direction-Ruling Deities of Light-Conduct Adornment, obtained the liberation door of breaking through all darkness and obstacles, and generating great light of joy and happiness; the Direction-Ruling Deities of Unobstructed Universal Travel, obtained the liberation door of universally appearing everywhere without being in vain; the Direction-Ruling Deities of Eternally Cutting Off Delusion, obtained the liberation door of manifesting names equal to the number of all beings, thereby generating merit; the Direction-Ruling Deities of Universally Traveling in Pure Space, obtained the liberation door of constantly emitting wonderful sounds that make all listeners rejoice; the Direction-Ruling Deities of Cloud Banner Great Sound, obtained the liberation door of universally raining down like a dragon, making all beings rejoice; the Direction-Ruling Deities of Topknot-Eyed Without Confusion, obtained the liberation door of manifesting the unobstructed power of all beings' karma without difference; the Direction-Ruling Deities of Universally Observing Worldly Karma, obtained the liberation door of observing the various karmas created by all beings in their cycles of rebirth; the Direction-Ruling Deities of Universal Touring and Viewing, obtained the liberation door of all actions being completed and perfected, making all beings rejoice. At that time, the Direction-Ruling Deities, who dwell everywhere, relying on the Buddha's majestic power, universally observed all the Direction-Ruling Deities and spoke in verse: 'The Thus Come One (Tathagata) freely appears in the world, teaching and transforming all living beings, universally revealing the Dharma, enabling them to understand and enter, and ultimately all achieve unsurpassed wisdom. Supernatural powers are immeasurable, equal to the number of beings, according to what they like, manifesting various forms, those who see them are all liberated from suffering, this is the liberation power of the Light-Manifesting Deities. The Buddha, in the sea of suffering of beings filled with darkness and obstacles, manifests a great light like a Dharma torch for them, this light universally illuminates, and no one does not see it, this is the liberation of the Light-Conduct Adornment Deities. Possessing all kinds of sounds in the world, universally turning the Dharma wheel, no one does not understand, when beings hear it, their afflictions are extinguished, this is what the Unobstructed Universal Travel Deities have realized. All the names in the world, the Buddha's name appears equal to them, enabling all beings to be free from ignorance and delusion, this is the place where the Eternally Cutting Off Delusion Deities act. If there are beings who come before the Buddha, and are able to hear the Thus Come One's wonderful sounds, there is no one who does not generate great joy.'
歡喜， 遍游虛空悟斯法。 佛於一一剎那中， 普雨無邊大法雨， 悉使眾生煩惱滅， 此云幢神所了知。 一切世間諸業海， 佛悉開示等無異， 普使眾生除業惑， 此髻目神之所了。 一切智地無有邊， 一切眾生種種心， 如來照見悉明瞭， 此廣大門觀世入。 佛于往昔修諸行， 無量諸度悉圓滿， 大慈哀愍利眾生， 此遍游神之解脫。」
複次，凈光普照主空神，得普知諸趣一切眾生心解脫門；普游深廣主空神，得普入法界解脫門；生吉祥風主空神，得了達無邊境界身相解脫門；離障安住主空神，得能除一切眾生業惑障解脫門；廣步妙髻主空神，得普觀察思惟廣大行海解脫門；無礙光焰主空神，得大悲光普救護一切眾生厄難解脫門；無礙勝力主空神，得普入一切無所著福德力解脫門；離垢光明主空神，得能令一切眾生心離諸蓋清凈解脫門；深遠妙音主空神，得普見十方智光明解脫門；光遍十方主空神，得不動本處而普現世間解脫門。
爾時，凈光普照主空神，承佛威力，普觀一切主空神眾而說頌言：
「如來廣大目， 清凈如虛空， 普見諸眾生， 一切悉明瞭。 佛身大光明， 遍照於十方， 處處現前住， 普遊觀此道。
【現代漢語翻譯】 現代漢語譯本 歡喜，遍游虛空領悟此法。 佛在每一個剎那中，普遍降下無邊的大法雨， 使一切眾生的煩惱都消滅，這是云幢神所瞭解的。 世間一切的業海，佛都開示得平等無異， 普遍使眾生消除業的迷惑，這是髻目神所瞭解的。 一切智慧的境界沒有邊際，一切眾生有種種不同的心， 如來都能照見並完全明瞭，這是通過廣大之門觀察世間而入的。 佛在過去修行各種行為，無量的度化都圓滿完成， 以大慈悲哀憐眾生，利益他們，這是遍游神所理解的解脫。
再次，凈光普照主空神，獲得了普遍瞭解各道一切眾生心的解脫之門；普游深廣主空神，獲得了普遍進入法界的解脫之門；生吉祥風主空神，獲得了通達無邊境界身相的解脫之門；離障安住主空神，獲得了能夠消除一切眾生業惑障礙的解脫之門；廣步妙髻主空神，獲得了普遍觀察思惟廣大行海的解脫之門；無礙光焰主空神，獲得了以大悲光普遍救護一切眾生厄難的解脫之門；無礙勝力主空神，獲得了普遍進入一切無所執著的福德力的解脫之門；離垢光明主空神，獲得了能夠使一切眾生心遠離各種覆蓋而清凈的解脫之門；深遠妙音主空神，獲得了普遍見到十方智慧光明的解脫之門；光遍十方主空神，獲得了不移動本處而普遍顯現在世間的解脫之門。
這時，凈光普照主空神，憑藉佛的威神之力，普遍觀察一切主空神眾，並說了以下偈頌：
『如來廣大的眼睛，清凈如同虛空， 普遍看見一切眾生，一切都明瞭。 佛身的大光明，普遍照耀十方， 處處顯現安住，普遍遊歷觀察此道。』
【English Translation】 English version Joyfully, having traveled throughout the void, he comprehended this Dharma. In each and every moment, the Buddha universally rains down boundless great Dharma rain, Causing all sentient beings' afflictions to cease; this is what the Cloud Banner Spirit understands. All the oceans of karma in the world, the Buddha reveals them to be equal and without difference, Universally causing sentient beings to eliminate the delusion of karma; this is what the Topknot Eye Spirit understands. The realm of all wisdom has no boundaries, and all sentient beings have various different minds, The Tathagata sees and completely understands them all; this is entering through the vast gate of observing the world. In the past, the Buddha cultivated various practices, and countless perfections were all fulfilled, With great compassion and pity for sentient beings, benefiting them; this is the liberation that the Universally Traveling Spirit understands.
Furthermore, the Pure Light Universally Illuminating Space-Ruling Spirit obtained the liberation gate of universally knowing the minds of all sentient beings in all realms; the Universally Traveling Deep and Vast Space-Ruling Spirit obtained the liberation gate of universally entering the Dharma realm; the Auspicious Wind Generating Space-Ruling Spirit obtained the liberation gate of understanding the form of the body in boundless realms; the Obstacle-Free Abiding Space-Ruling Spirit obtained the liberation gate of being able to remove the karmic delusions and obstacles of all sentient beings; the Vastly Striding Wonderful Topknot Space-Ruling Spirit obtained the liberation gate of universally observing and contemplating the vast ocean of practices; the Unobstructed Light Flame Space-Ruling Spirit obtained the liberation gate of universally protecting all sentient beings from calamities with great compassionate light; the Unobstructed Superior Power Space-Ruling Spirit obtained the liberation gate of universally entering all unattached meritorious power; the Defilement-Free Bright Light Space-Ruling Spirit obtained the liberation gate of being able to cause the minds of all sentient beings to be free from all coverings and pure; the Deep and Wonderful Sound Space-Ruling Spirit obtained the liberation gate of universally seeing the light of wisdom in the ten directions; the Light Pervading the Ten Directions Space-Ruling Spirit obtained the liberation gate of universally appearing in the world without moving from its original place.
At that time, the Pure Light Universally Illuminating Space-Ruling Spirit, relying on the Buddha's majestic power, universally observed all the Space-Ruling Spirits and spoke the following verses:
'The Tathagata's vast eyes, are pure like the void, Universally seeing all sentient beings, everything is understood. The great light of the Buddha's body, universally illuminates the ten directions, Appearing and abiding everywhere, universally traveling and observing this path.'
佛身如虛空， 無生無所取， 無得無自性， 吉祥風所見。 如來無量劫， 廣說諸聖道， 普滅眾生障， 圓光悟此門。 我觀佛往昔， 所集菩提行， 悉為安世間， 妙髻行斯境。 一切眾生界， 流轉生死海， 佛放滅苦光， 無礙神能見。 清凈功德藏， 能為世福田， 隨以智開覺， 力神於此悟。 眾生癡所覆， 流轉于險道， 佛為放光明， 離垢神能證。 智慧無邊際， 悉現諸國土， 光明照世間， 妙音斯見佛。 佛為度眾生， 修行遍十方， 如是大願心， 普現能觀察。」
複次，無礙光明主風神，得普入佛法及一切世間解脫門；普現勇業主風神，得無量國土佛出現咸廣大供養解脫門；飄擊云幢主風神，得以香風普滅一切眾生病解脫門；凈光莊嚴主風神，得普生一切眾生善根令摧滅重障山解脫門；力能竭水主風神，得能破無邊惡魔眾解脫門；大聲遍吼主風神，得永滅一切眾生怖解脫門；樹杪垂髻主風神，得入一切諸法實相辯才海解脫門；普行無礙主風神，得調伏一切眾生方便藏解脫門；種種宮殿主風神，得入寂靜禪定門滅極重愚癡闇解脫門；大光普照主風神，得隨順一切眾生行無礙力解脫門。
爾時，無
【現代漢語翻譯】 現代漢語譯本 佛的身體如同虛空一般，沒有生起，也沒有執取。 沒有獲得，也沒有自性，吉祥的風能夠見到它。 如來（Tathagata，佛的稱號）在無量劫的時間裡，廣泛地宣說了各種聖道。 普遍地消除眾生的障礙，圓滿的光明能夠領悟這個法門。 我觀察佛陀過去所積累的菩提（Bodhi，覺悟）修行， 都是爲了安穩世間，妙髻（Miao Ji，菩薩名）能夠行於這種境界。 一切眾生的世界，都在生死輪迴的苦海中流轉， 佛陀放出熄滅痛苦的光芒，無礙的神力能夠見到。 清凈的功德寶藏，能夠成為世間的福田， 隨著智慧的開啟和覺悟，力神（Li Shen，神名）能夠在此領悟。 眾生被愚癡所覆蓋，在危險的道路上流轉， 佛陀為他們放出光明，離垢神（Li Gou Shen，神名）能夠證悟。 智慧沒有邊際，顯現在各個國土， 光明照耀世間，妙音（Miao Yin，菩薩名）能夠見到佛陀。 佛陀爲了度化眾生，在十方世界修行， 如此廣大的願心，普遍顯現，能夠被觀察到。
此外，無礙光明主風神（Wu Ai Guang Ming Zhu Feng Shen，神名），獲得了普遍進入佛法和一切世間解脫的法門；普現勇業主風神（Pu Xian Yong Ye Zhu Feng Shen，神名），獲得了在無量國土中佛陀出現時都能夠廣大供養的解脫法門；飄擊云幢主風神（Piao Ji Yun Chuang Zhu Feng Shen，神名），獲得了以香風普遍消除一切眾生疾病的解脫法門；凈光莊嚴主風神（Jing Guang Zhuang Yan Zhu Feng Shen，神名），獲得了普遍生起一切眾生善根，並摧毀重大障礙山的解脫法門；力能竭水主風神（Li Neng Jie Shui Zhu Feng Shen，神名），獲得了能夠破除無邊惡魔眾的解脫法門；大聲遍吼主風神（Da Sheng Bian Hou Zhu Feng Shen，神名），獲得了永遠消除一切眾生恐懼的解脫法門；樹杪垂髻主風神（Shu Miao Chui Ji Zhu Feng Shen，神名），獲得了進入一切諸法實相的辯才海的解脫法門；普行無礙主風神（Pu Xing Wu Ai Zhu Feng Shen，神名），獲得了調伏一切眾生的方便法門的寶藏；種種宮殿主風神（Zhong Zhong Gong Dian Zhu Feng Shen，神名），獲得了進入寂靜禪定之門，滅除極重愚癡黑暗的解脫法門；大光普照主風神（Da Guang Pu Zhao Zhu Feng Shen，神名），獲得了隨順一切眾生行為的無礙力量的解脫法門。
當時，無
【English Translation】 English version The Buddha's body is like empty space, without arising and without grasping. Without attainment and without self-nature, it is seen by the auspicious wind. The Tathagata (Buddha's title) throughout immeasurable kalpas (aeons), extensively expounds all the holy paths. Universally eliminating the obstacles of sentient beings, the perfect light can realize this dharma gate. I observe the Bodhi (enlightenment) practices accumulated by the Buddha in the past, All are for the peace of the world, Miao Ji (a Bodhisattva's name) can practice in this realm. All realms of sentient beings are transmigrating in the sea of birth and death, The Buddha emits light that extinguishes suffering, which can be seen by unimpeded divine power. The pure treasury of merits can become a field of blessings for the world, With the opening of wisdom and awakening, Li Shen (a deity's name) can realize this. Sentient beings are covered by ignorance, transmigrating on dangerous paths, The Buddha emits light for them, which can be realized by Li Gou Shen (a deity's name). Wisdom is boundless, manifesting in all lands, Light illuminates the world, Miao Yin (a Bodhisattva's name) can see the Buddha. The Buddha practices throughout the ten directions to liberate sentient beings, Such a great vow, universally manifested, can be observed.
Furthermore, the Wind Spirit of Unimpeded Light (Wu Ai Guang Ming Zhu Feng Shen) obtained the liberation gate of universally entering the Buddha's Dharma and all worlds; the Wind Spirit of Universal Manifestation of Courage (Pu Xian Yong Ye Zhu Feng Shen) obtained the liberation gate of making vast offerings when Buddhas appear in immeasurable lands; the Wind Spirit of Fluttering Cloud Banners (Piao Ji Yun Chuang Zhu Feng Shen) obtained the liberation gate of universally eliminating all sentient beings' illnesses with fragrant winds; the Wind Spirit of Pure Light Adornment (Jing Guang Zhuang Yan Zhu Feng Shen) obtained the liberation gate of universally generating the roots of goodness in all sentient beings and destroying the mountains of heavy obstacles; the Wind Spirit of Power to Exhaust Water (Li Neng Jie Shui Zhu Feng Shen) obtained the liberation gate of being able to break the boundless hosts of demons; the Wind Spirit of Loud Roaring Everywhere (Da Sheng Bian Hou Zhu Feng Shen) obtained the liberation gate of eternally eliminating all sentient beings' fears; the Wind Spirit of Hair Hanging from Treetops (Shu Miao Chui Ji Zhu Feng Shen) obtained the liberation gate of entering the sea of eloquence of the true nature of all dharmas; the Wind Spirit of Universal Unimpeded Practice (Pu Xing Wu Ai Zhu Feng Shen) obtained the treasury of skillful means to tame all sentient beings; the Wind Spirit of Various Palaces (Zhong Zhong Gong Dian Zhu Feng Shen) obtained the liberation gate of entering the gate of tranquil meditation and extinguishing the darkness of extreme ignorance; the Wind Spirit of Great Light Universally Illuminating (Da Guang Pu Zhao Zhu Feng Shen) obtained the liberation gate of the unimpeded power to accord with the practices of all sentient beings.
At that time, the
礙光明主風神，承佛威力，普觀一切主風神眾而說頌言：
「一切諸佛法甚深， 無礙方便普能入， 所有世間常出現， 無相無形無影像。 汝觀如來於往昔， 一念供養無邊佛， 如是勇猛菩提行， 此普現神能悟了。 如來救世不思議， 所有方便無空過， 悉使眾生離諸苦， 此云幢神之解脫。 眾生無福受眾苦， 重蓋密障常迷覆， 一切皆令得解脫， 此凈光神所了知。 如來廣大神通力， 克殄一切魔軍眾， 所有調伏諸方便， 勇健威力能觀察。 佛于毛孔演妙音， 其音普遍於世間， 一切苦畏皆令息， 此遍吼神之所了。 佛於一切眾剎海， 不思議劫常演說， 此如來地妙辯才， 樹杪髻神能悟解。 佛於一切方便門， 智入其中悉無礙， 境界無邊無與等， 此普行神之解脫。 如來境界無有邊， 處處方便皆令見， 而身寂靜無諸相， 種種宮神解脫門。 如來劫海修諸行， 一切諸力皆成滿， 能隨世法應眾生， 此普照神之所見。」
大方廣佛華嚴經卷第三 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第四
于闐國三藏實叉難陀奉 制譯
【現代漢語翻譯】 現代漢語譯本 礙光明主風神（障礙光明的主風神），承蒙佛陀的威神之力，普遍觀察一切主風神眾，並說頌偈： 『一切諸佛的法義都極其深奧，沒有任何障礙的方便法門可以普遍進入，所有在世間常顯現的，都是無相、無形、無影像的。 你們看如來在過去，一念之間就供養了無邊無際的佛，像這樣勇猛精進的菩提行，是這位普現神（普遍顯現的神）所能領悟的。 如來救度世人是不可思議的，所有方便法門都不會白費，都能使一切眾生脫離各種痛苦，這是云幢神（雲彩旗幟神）的解脫境界。 眾生沒有福報，遭受各種痛苦，被重重覆蓋的障礙常常迷惑，如來能使一切眾生都得到解脫，這是凈光神（清凈光芒神）所瞭解的。 如來有廣大神通之力，能夠戰勝一切魔軍，所有調伏眾生的方便法門，勇猛健壯的威力都能觀察到。 佛陀從毛孔中發出美妙的聲音，這聲音普遍傳遍世間，使一切痛苦和恐懼都得以止息，這是遍吼神（普遍吼叫的神）所瞭解的。 佛陀在一切眾剎海（無數佛土的世界）中，在不可思議的劫數中常常演說佛法，這是如來境界的微妙辯才，是樹杪髻神（樹梢髮髻神）所能領悟的。 佛陀對於一切方便法門，以智慧進入其中沒有任何障礙，其境界無邊無際，沒有任何事物可以與之相比，這是普行神（普遍行走的神）的解脫境界。 如來的境界沒有邊際，在各處都用方便法門讓眾生看見，而自身卻寂靜無相，這是種種宮神（各種宮殿神）的解脫法門。 如來在無數劫中修行各種善行，一切力量都圓滿成就，能夠隨順世間法來應化眾生，這是普照神（普遍照耀的神）所見到的。』
【English Translation】 English version The Wind Spirit, Lord of Unobstructed Light, empowered by the Buddha's might, universally observed all the Wind Spirit Lords and spoke in verses: 'All the Buddhas' teachings are profoundly deep, and unobstructed skillful means can universally enter them. All that appears in the world is without form, shape, or image. You see how the Tathagata in the past, in a single thought, made offerings to countless Buddhas. Such courageous Bodhi practice is what this Universal Manifestation Spirit can comprehend. The Tathagata's salvation of the world is inconceivable; all skillful means are never in vain, and they all enable sentient beings to be free from all suffering. This is the liberation of the Cloud Banner Spirit. Sentient beings, lacking merit, endure various sufferings, and are constantly confused by heavy, obscuring obstacles. The Tathagata enables all to attain liberation; this is what the Pure Light Spirit understands. The Tathagata has vast supernatural powers, capable of vanquishing all the demon armies. All the skillful means for subduing beings, the courageous and mighty power can observe. The Buddha emits wondrous sounds from his pores, and these sounds pervade the world, causing all suffering and fear to cease. This is what the Universal Roar Spirit understands. The Buddha, in all the oceans of Buddha-lands, constantly expounds the Dharma for inconceivable eons. This is the Tathagata's realm of wondrous eloquence, which the Tree-Top Knot Spirit can comprehend. The Buddha, regarding all skillful means, enters them with wisdom without any obstruction. His realm is boundless and incomparable; this is the liberation of the Universal Walking Spirit. The Tathagata's realm is without limit, and everywhere he uses skillful means to make beings see, while his own body is tranquil and without form. This is the liberation gate of the various Palace Spirits. The Tathagata cultivates various practices for countless eons, and all powers are fully accomplished. He can accord with worldly laws to respond to sentient beings; this is what the Universal Illumination Spirit sees.'
世主妙嚴品第一之四
複次，普光焰藏主火神，得悉除一切世間闇解脫門；普集光幢主火神，得能息一切眾生諸惑漂流熱惱苦解脫門，大光遍照主火神，得無動福力大悲藏解脫門；眾妙宮殿主火神，得觀如來神通力示現無邊際解脫門；無盡光髻主火神，得光明照耀無邊虛空界解脫門；種種焰眼主火神，得種種福莊嚴寂靜光解脫門；十方宮殿如須彌山主火神，得能滅一切世間諸趣熾然苦解脫門；威光自在主火神，得自在開悟一切世間解脫門；光照十方主火神，得永破一切愚癡執著見解脫門；雷音電光主火神，得成就一切願力大震吼解脫門。
爾時，普光焰藏主火神，承佛威力，遍觀一切主火神眾而說頌言：
「汝觀如來精進力， 廣大億劫不思議， 為利眾生現世間， 所有暗障皆令滅。 眾生愚癡起諸見， 煩惱如流及火然， 導師方便悉滅除， 普集光幢於此悟。 福德如空無有盡， 求其邊際不可得， 此佛大悲無動力， 光照悟入心生喜。 我觀如來之所行， 經于劫海無邊際， 如是示現神通力， 眾妙宮神所了知。 億劫修成不可思， 求其邊際莫能知， 演法實相令歡喜， 無盡光神所觀見。 十方所有廣大眾， 一切現前瞻仰佛，
【現代漢語翻譯】 現代漢語譯本 再者，普光焰藏主火神（普光焰藏：火焰光芒普遍照耀的寶藏），獲得了能徹底消除一切世間黑暗的解脫法門；普集光幢主火神（普集光幢：普遍聚集光芒如旗幟），獲得了能平息一切眾生各種迷惑、漂流、熱惱痛苦的解脫法門；大光遍照主火神（大光遍照：大光明普遍照耀），獲得了無動搖的福德力量和大悲心藏的解脫法門；眾妙宮殿主火神（眾妙宮殿：各種奇妙的宮殿），獲得了觀察如來神通力，示現無邊際的解脫法門；無盡光髻主火神（無盡光髻：無盡光芒如髮髻），獲得了光明照耀無邊虛空界的解脫法門；種種焰眼主火神（種種焰眼：各種火焰般的眼睛），獲得了各種福德莊嚴寂靜光明的解脫法門；十方宮殿如須彌山主火神（十方宮殿如須彌山：十方宮殿如須彌山般高大），獲得了能滅除一切世間諸趣熾熱痛苦的解脫法門；威光自在主火神（威光自在：威德光明自在），獲得了自在開悟一切世間的解脫法門；光照十方主火神（光照十方：光明照耀十方），獲得了永遠破除一切愚癡執著見解的解脫法門；雷音電光主火神（雷音電光：雷鳴般的聲音和閃電般的光芒），獲得了成就一切願力，發出大震吼的解脫法門。 這時，普光焰藏主火神，憑藉佛的威神力量，普遍觀察一切主火神眾，並說頌道： 『你們看如來的精進力，廣大無邊，歷經億劫不可思議，爲了利益眾生顯現在世間，所有黑暗障礙都令其消滅。 眾生愚癡產生各種見解，煩惱如流水般涌動，又如火焰般燃燒，導師以方便法門全部滅除，普集光幢主火神對此有所領悟。 福德如虛空般沒有窮盡，想要尋求它的邊際是無法得到的，這是佛的大悲無動搖的力量，光明照耀，使人領悟，心中生起歡喜。 我觀察如來的所作所為，經歷的劫海無邊無際，如此示現神通力量，是眾妙宮殿主火神所瞭解的。 歷經億劫修行成就，不可思議，想要尋求它的邊際是無法知道的，演說真實法相，令人歡喜，這是無盡光髻主火神所觀察到的。 十方所有廣大的大眾，都現前瞻仰佛陀，
【English Translation】 English version Furthermore, the Fire-Spirit named Universal Light Flame Treasury (Universal Light Flame Treasury: a treasure of flames and light that shines universally), obtained the liberation door of completely eliminating all darkness in the world; the Fire-Spirit named Universal Gathering Light Banner (Universal Gathering Light Banner: universally gathering light like a banner), obtained the liberation door of being able to pacify all sentient beings' various confusions, drifting, and the suffering of hot afflictions; the Fire-Spirit named Great Light Universally Illuminating (Great Light Universally Illuminating: great light that shines universally), obtained the liberation door of the unmoving power of merit and the treasury of great compassion; the Fire-Spirit named Various Wonderful Palaces (Various Wonderful Palaces: various wonderful palaces), obtained the liberation door of observing the Tathagata's power of spiritual abilities, manifesting without boundaries; the Fire-Spirit named Endless Light Topknot (Endless Light Topknot: endless light like a topknot), obtained the liberation door of light illuminating the boundless realms of space; the Fire-Spirit named Various Flame Eyes (Various Flame Eyes: various flame-like eyes), obtained the liberation door of various meritorious adornments of tranquil light; the Fire-Spirit named Ten Directions Palaces Like Mount Sumeru (Ten Directions Palaces Like Mount Sumeru: ten directions of palaces as tall as Mount Sumeru), obtained the liberation door of being able to extinguish the burning suffering of all realms in the world; the Fire-Spirit named Majestic Light Self-Mastery (Majestic Light Self-Mastery: majestic virtue and light with self-mastery), obtained the liberation door of freely enlightening all worlds; the Fire-Spirit named Light Illuminating the Ten Directions (Light Illuminating the Ten Directions: light illuminating the ten directions), obtained the liberation door of forever breaking all ignorant attachments and views; the Fire-Spirit named Thunder Sound Lightning Light (Thunder Sound Lightning Light: thunderous sound and lightning-like light), obtained the liberation door of accomplishing all vows and emitting a great roar. At that time, the Fire-Spirit named Universal Light Flame Treasury, relying on the Buddha's majestic power, universally observed all the Fire-Spirit assemblies and spoke in verse: 'You see the Tathagata's power of diligence, vast and boundless, passing through countless eons, inconceivable, for the benefit of sentient beings, appearing in the world, all dark obstacles are caused to be eliminated. Sentient beings, due to ignorance, give rise to various views, afflictions flow like a stream, and burn like flames, the guide, with skillful means, completely eliminates them, the Fire-Spirit named Universal Gathering Light Banner understands this. Merit is like space, without end, seeking its boundary is impossible to obtain, this is the Buddha's great compassion, unmoving power, light illuminates, causing people to understand, and joy arises in their hearts. I observe the Tathagata's actions, the eons he has passed through are boundless and limitless, thus manifesting spiritual powers, this is what the Fire-Spirit named Various Wonderful Palaces understands. Having cultivated for countless eons, it is inconceivable, seeking its boundary is impossible to know, expounding the true nature of Dharma, causing joy, this is what the Fire-Spirit named Endless Light Topknot observes. The vast assembly in all ten directions, all look up to the Buddha,
寂靜光明照世間， 此妙焰神所能了。 牟尼出現諸世間， 坐於一切宮殿中， 普雨無邊廣大法， 此十方神之境界。 諸佛智慧最甚深， 於法自在現世間， 能悉闡明真實理， 威光悟此心欣慶。 諸見愚癡為暗蓋， 眾生迷惑常流轉， 佛為開闡妙法門， 此照方神能悟入。 愿門廣大不思議， 力度修治已清凈， 如昔願心皆出現， 此震音神之所了。」
複次，普興云幢主水神，得平等利益一切眾生慈解脫門；海潮云音主水神，得無邊法莊嚴解脫門；妙色輪髻主水神，得觀所應化方便普攝解脫門；善巧漩澓主水神，得普演諸佛甚深境界解脫門；離垢香積主水神，得普現清凈大光明解脫門；福橋光音主水神，得清凈法界無相無性解脫門；知足自在主水神，得無盡大悲海解脫門；凈喜善音主水神，得於菩薩眾會道場中為大歡喜藏解脫門；普現威光主水神，得以無礙廣大福德力普出現解脫門；吼聲遍海主水神，得觀察一切眾生髮起如虛空調伏方便解脫門。
爾時，普興云幢主水神，承佛威力，遍觀一切主水神眾而說頌言：
「清凈慈門剎塵數， 共生如來一妙相， 一一諸相莫不然， 是故見者無厭足。 世尊往昔修行時， 普詣一切如來所
【現代漢語翻譯】 現代漢語譯本 寂靜的光明照耀世間，這是美妙的火焰神所能理解的。 牟尼（釋迦牟尼佛的尊稱）出現在各個世間，安坐於一切宮殿之中， 普遍降下無邊廣大的佛法，這是十方諸神的境界。 諸佛的智慧最為深奧，在佛法中自在地顯現在世間， 能夠完全闡明真實的道理，威光神領悟到此理內心歡喜慶幸。 各種見解和愚癡像黑暗一樣遮蓋著，眾生迷惑而常常流轉于生死之中， 佛為他們開示闡明微妙的法門，這是照方神能夠領悟並進入的。 佛的願力廣大不可思議，修行的力量已經清凈， 如同過去所發的願心都顯現出來，這是震音神所能理解的。
再次，普興云幢主水神，獲得了平等利益一切眾生的慈悲解脫法門；海潮云音主水神，獲得了無邊佛法莊嚴的解脫法門；妙色輪髻主水神，獲得了觀察所應教化眾生，用方便法普遍攝受的解脫法門；善巧漩澓主水神，獲得了普遍演說諸佛甚深境界的解脫法門；離垢香積主水神，獲得了普遍顯現清凈大光明的解脫法門；福橋光音主水神，獲得了清凈法界無相無性的解脫法門；知足自在主水神，獲得了無盡大悲海的解脫法門；凈喜善音主水神，獲得了在菩薩眾會道場中成為大歡喜寶藏的解脫法門；普現威光主水神，獲得了以無礙廣大福德力普遍顯現的解脫法門；吼聲遍海主水神，獲得了觀察一切眾生，發起如同虛空般調伏方便的解脫法門。
這時，普興云幢主水神，承蒙佛的威神之力，遍觀一切主水神眾，並說頌道：
清凈慈悲的法門如同微塵般眾多，共同成就如來一個微妙的相好， 每一個相好都無不如此，所以見到的人沒有厭足的時候。 世尊在往昔修行的時候，普遍前往一切如來所在之處
【English Translation】 English version The silent light illuminates the world, this is what the wondrous Flame God can understand. Muni (an honorific title for Shakyamuni Buddha) appears in all worlds, sitting in all palaces, Universally raining down boundless and vast Dharma, this is the realm of the gods of the ten directions. The wisdom of all Buddhas is the most profound, freely manifesting in the world within the Dharma, Able to fully explain the true principles, the God of Majestic Light, having understood this, rejoices in his heart. Various views and ignorance are like darkness covering, sentient beings are confused and constantly transmigrate in birth and death, The Buddha opens and explains the wonderful Dharma gate for them, this is what the God of Illumination can understand and enter. The vows of the Buddha are vast and inconceivable, the power of practice has become pure, Just like the vows made in the past, they all manifest, this is what the God of Resounding Sound can understand.
Furthermore, the Water God named Universally Rising Cloud Banner obtained the liberation door of compassion that equally benefits all sentient beings; the Water God named Ocean Tide Cloud Sound obtained the liberation door adorned with boundless Dharma; the Water God named Wondrous Color Wheel Topknot obtained the liberation door of observing what should be taught and universally gathering beings with skillful means; the Water God named Skillful Whirlpool obtained the liberation door of universally expounding the profound realms of all Buddhas; the Water God named Immaculate Fragrant Accumulation obtained the liberation door of universally manifesting pure great light; the Water God named Blessed Bridge Light Sound obtained the liberation door of the pure Dharma realm, without characteristics and without nature; the Water God named Contented Freedom obtained the liberation door of the endless great ocean of compassion; the Water God named Pure Joyful Sound obtained the liberation door of being a great treasury of joy in the assembly of Bodhisattvas; the Water God named Universally Manifesting Majestic Light obtained the liberation door of universally manifesting with unobstructed and vast power of merit; the Water God named Roaring Sound Pervading the Sea obtained the liberation door of observing all sentient beings and initiating skillful means of taming like the void.
At that time, the Water God named Universally Rising Cloud Banner, empowered by the Buddha's majestic power, observed all the Water Gods and spoke in verse:
The pure and compassionate Dharma doors are as numerous as dust motes, together they accomplish one wondrous mark of the Tathagata, Each and every mark is like this, therefore those who see it are never satiated. When the World Honored One practiced in the past, he universally went to all the places where the Tathagatas were.
， 種種修治無懈倦， 如是方便云音入。 佛於一切十方中， 寂然不動無來去， 應化眾生悉令見， 此是髻輪之所知。 如來境界無邊量， 一切眾生不能了， 妙音演說遍十方， 此善旋神所行處。 世尊光明無有盡， 充遍法界不思議， 說法教化度眾生， 此凈香神所觀見。 如來清凈等虛空， 無相無形遍十方， 而令眾會靡不見， 此福光神善觀察。 佛昔修習大悲門， 其心廣遍等眾生， 是故如雲現於世， 此解脫門知足了。 十方所有諸國土， 悉見如來坐于座， 朗然開悟大菩提， 如是喜音之所入。 如來所行無掛礙， 遍往十方一切剎， 處處示現大神通， 普現威光已能悟。 修習無邊方便行， 等眾生界悉充滿， 神通妙用靡暫停， 吼聲遍海斯能入。」
複次，出現寶光主海神，得以等心施一切眾生福德海眾寶莊嚴身解脫門；不可壞金剛幢主海神，得巧方便守護一切眾生善根解脫門；不雜塵垢主海神，得能竭一切眾生煩惱海解脫門；恒住波浪主海神，得令一切眾生離惡道解脫門；吉祥寶月主海神，得普滅大癡暗解脫門；妙華龍髻主海神，得滅一切諸趣苦與安樂解脫門；普持光味主海神，得凈治一切
【現代漢語翻譯】 現代漢語譯本 精進修行不懈怠，如此方便法音入耳。 佛陀在一切十方世界中，寂靜不動，無來無去， 應化眾生，使他們都能見到佛，這是髻輪神所了知的。 如來的境界無邊無量，一切眾生都無法完全瞭解， 美妙的法音遍佈十方，這是善旋神所行之處。 世尊的光明沒有窮盡，充滿整個法界，不可思議， 說法教化，度化眾生，這是凈香神所觀察到的。 如來的清凈如同虛空，無相無形，遍佈十方， 卻能讓所有集會的人都看見，這是福光神所善於觀察的。 佛陀過去修習大悲法門，他的心廣大遍及一切眾生， 因此像云一樣顯現在世間，這是解脫門所能瞭解的。 十方所有國土，都能看見如來坐在蓮花座上， 明朗地開悟大菩提，這是喜音神所能領悟的。 如來所行沒有障礙，遍往十方一切剎土， 處處示現大神通，普放威光，這是普現威光神所能領悟的。 修習無邊方便之行，充滿一切眾生界， 神通妙用沒有停歇，吼聲遍及大海，這是吼聲遍海神所能領悟的。
再者，出現寶光主海神，得到以平等心施予一切眾生福德海眾寶莊嚴身的解脫門；不可壞金剛幢主海神，得到巧妙方便守護一切眾生善根的解脫門；不雜塵垢主海神，得到能竭盡一切眾生煩惱海的解脫門；恒住波浪主海神，得到令一切眾生脫離惡道的解脫門；吉祥寶月主海神，得到普遍滅除大癡暗的解脫門；妙華龍髻主海神，得到滅除一切諸趣苦並給予安樂的解脫門；普持光味主海神，得到凈化一切
【English Translation】 English version Diligently cultivate without weariness, thus the Dharma sound enters through skillful means. The Buddha, in all the ten directions, is still and unmoving, neither coming nor going, Transforming beings, enabling them all to see the Buddha, this is what the Hair-Wheel Spirit knows. The realm of the Tathagata is boundless and immeasurable, beyond the full comprehension of all beings, The wonderful sound of Dharma pervades the ten directions, this is where the Well-Turning Spirit travels. The light of the World Honored One is endless, filling the entire Dharma realm, inconceivable, Expounding the Dharma, teaching and transforming beings, this is what the Pure Fragrance Spirit observes. The purity of the Tathagata is like the void, formless and without appearance, pervading the ten directions, Yet enabling all in the assembly to see, this is what the Blessing Light Spirit skillfully observes. The Buddha in the past cultivated the great compassion path, his heart vast and encompassing all beings, Therefore, he appears in the world like a cloud, this is what the Liberation Gate understands. In all the lands of the ten directions, one can see the Tathagata sitting on a lotus seat, Clearly awakening to great Bodhi, this is what the Joyful Sound Spirit enters. The Tathagata's actions are without hindrance, traveling to all lands in the ten directions, Manifesting great spiritual powers everywhere, radiating majestic light, this is what the Universally Manifesting Light Spirit has realized. Cultivating boundless skillful means, filling all realms of beings, The wondrous use of spiritual powers never ceases, the roar pervades the sea, this is what the Roar Pervading the Sea Spirit can enter.
Furthermore, the Sea-Ruling Spirit Appearing Precious Light obtained the liberation gate of adorning the body with a multitude of treasures from the sea of merit, bestowing them with an equal mind upon all beings; the Sea-Ruling Spirit Indestructible Vajra Banner obtained the liberation gate of skillfully protecting the roots of goodness of all beings; the Sea-Ruling Spirit Unmixed with Dust obtained the liberation gate of being able to exhaust the sea of afflictions of all beings; the Sea-Ruling Spirit Constantly Abiding in Waves obtained the liberation gate of enabling all beings to depart from evil paths; the Sea-Ruling Spirit Auspicious Precious Moon obtained the liberation gate of universally extinguishing the darkness of great ignorance; the Sea-Ruling Spirit Wonderful Flower Dragon Crest obtained the liberation gate of extinguishing the suffering of all destinies and giving peace and joy; the Sea-Ruling Spirit Universally Holding Light and Flavor obtained the liberation gate of purifying all
眾生諸見愚癡性解脫門；寶焰華光主海神，得出生一切寶種性菩提心解脫門；金剛妙髻主海神，得不動心功德海解脫門；海潮雷音主海神，得普入法界三昧門解脫門。
爾時，出現寶光主海神，承佛威力，普觀一切主海神眾而說頌言：
「不可思議大劫海， 供養一切諸如來， 普以功德施群生， 是故端嚴最無比。 一切世間皆出現， 眾生根欲靡不知， 普為弘宣大法海， 此是堅幢所欣悟。 一切世間眾導師， 法雲大雨不可測， 消竭無窮諸苦海， 此離垢塵入法門。 一切眾生煩惱覆， 流轉諸趣受眾苦， 為其開示如來境， 普水宮神入此門。 佛于難思劫海中， 修行諸行無有盡， 永截眾生癡惑網， 寶月於此能明入。 佛見眾生常恐怖， 流轉生死大海中， 示彼如來無上道， 龍髻悟解生欣悅。 諸佛境界不思議， 法界虛空平等相， 能凈眾生癡惑網， 如是持味能宣說。 佛眼清凈不思議， 一切境界悉該覽， 普示眾生諸妙道， 此是華光心所悟。 魔軍廣大無央數， 一剎那中悉摧滅， 心無傾動難測量， 金剛妙髻之方便。 普於十方演妙音， 其音法界靡不周， 此是如來三昧境， 海
【現代漢語翻譯】 現代漢語譯本 眾生以各種錯誤的見解和愚癡的本性為解脫之門；寶焰華光主海神（掌管海洋，名為寶焰華光的神），獲得了出生一切寶種性的菩提心解脫之門；金剛妙髻主海神（掌管海洋，名為金剛妙髻的神），獲得了不動心功德海的解脫之門；海潮雷音主海神（掌管海洋，名為海潮雷音的神），獲得了普遍進入法界三昧之門的解脫之門。
這時，出現寶光主海神（掌管海洋，名為出現寶光的神），憑藉佛陀的威神之力，普遍觀察一切主海神眾，並說頌道：
『在不可思議的漫長劫海中，供養一切諸如來，普遍以功德施予眾生，因此莊嚴無比。一切世間都顯現，眾生的根性和慾望沒有不知道的，普遍爲了弘揚宣說大法海，這是堅幢（主海神名）所欣然領悟的。一切世間的導師，佛法如雲如雨廣大不可測度，消滅無窮無盡的諸苦海，這是離垢塵（主海神名）所進入的法門。 一切眾生被煩惱覆蓋，在各個輪迴中遭受各種痛苦，爲了他們開示如來的境界，普水宮神（主海神名）進入此法門。佛陀在難以思量的劫海中，修行各種行為沒有窮盡，永遠斬斷眾生的愚癡迷惑之網，寶月（主海神名）能夠明白地進入此法門。佛陀見到眾生常常處於恐怖之中，在生死大海中流轉，向他們展示如來無上的道，龍髻（主海神名）領悟理解後心生喜悅。 諸佛的境界不可思議，法界虛空是平等之相，能夠凈化眾生的愚癡迷惑之網，像這樣持味（主海神名）能夠宣說。佛眼清凈不可思議，一切境界都能夠全面觀察，普遍向眾生展示各種微妙的道路，這是華光（主海神名）心中所領悟的。魔軍廣大無邊無量，在一剎那間全部摧毀，內心沒有動搖難以測量，這是金剛妙髻（主海神名）的方便法門。 普遍在十方演說微妙的音聲，這音聲遍佈整個法界，這是如來的三昧境界，海潮雷音（主海神名）能夠進入此法門。』
【English Translation】 English version Sentient beings take their various views and ignorant nature as the gate of liberation; the Sea-Ruling Spirit named Jewel Flame Radiance (寶焰華光主海神), obtains the liberation gate of the Bodhi mind that gives rise to all jewel natures; the Sea-Ruling Spirit named Vajra Wondrous Crest (金剛妙髻主海神), obtains the liberation gate of the imperturbable mind's ocean of merit; the Sea-Ruling Spirit named Ocean Tide Thunder Sound (海潮雷音主海神), obtains the liberation gate of universally entering the Samadhi gate of the Dharma Realm.
At that time, the Sea-Ruling Spirit named Appearing Jewel Radiance (出現寶光主海神), by the power of the Buddha, universally observed all the Sea-Ruling Spirit assembly and spoke in verse:
'In the inconceivable ocean of great kalpas, offering to all the Thus Come Ones, universally bestowing merit upon all beings, therefore, one is incomparably adorned. All worlds appear, the roots and desires of sentient beings are all known, universally to propagate and proclaim the great Dharma ocean, this is what Firm Banner (堅幢) joyfully understands. All the guides of the world, the Dharma is like clouds and rain, vast and immeasurable, extinguishing the endless oceans of suffering, this is the Dharma gate that Defiled Dust (離垢塵) enters. All sentient beings are covered by afflictions, transmigrating through various realms, enduring all kinds of suffering, for them, revealing the realm of the Thus Come One, the Spirit of Universal Water Palace (普水宮神) enters this gate. The Buddha, in the immeasurable ocean of kalpas, practices all kinds of conduct without end, forever cutting off the net of ignorance and delusion of sentient beings, Jewel Moon (寶月) is able to clearly enter this gate. The Buddha sees sentient beings constantly in fear, transmigrating in the great ocean of birth and death, showing them the unsurpassed path of the Thus Come One, Dragon Crest (龍髻) understands and feels joy. The realms of all Buddhas are inconceivable, the Dharma Realm and empty space are of equal nature, able to purify the net of ignorance and delusion of sentient beings, like this, Sustaining Taste (持味) is able to proclaim. The Buddha's eye is pure and inconceivable, all realms are completely observed, universally showing sentient beings all the wondrous paths, this is what Radiance (華光) understands in their heart. The demon armies are vast and boundless, in an instant, all are destroyed, the mind is unwavering and immeasurable, this is the expedient means of Vajra Wondrous Crest (金剛妙髻). Universally in the ten directions, proclaiming wondrous sounds, these sounds pervade the entire Dharma Realm, this is the Samadhi realm of the Thus Come One, Ocean Tide Thunder Sound (海潮雷音) is able to enter this gate.'
潮音神所行處。」
複次，普發迅流主河神，得普雨無邊法雨解脫門；普潔泉澗主河神，得普現一切眾生前令永離煩惱解脫門；離塵凈眼主河神，得以大悲方便普滌一切眾生諸惑塵垢解脫門；十方遍吼主河神，得恒出饒益眾生音解脫門；普救護眾生主河神，得於一切含識中恒起無惱害慈解脫門；無熱凈光主河神，得普示一切清涼善根解脫門；普生歡喜主河神，得修行具足施令一切眾生永離慳著解脫門；廣德勝幢主河神，得作一切歡喜福田解脫門；光照普世主河神，得能令一切眾生雜染者清凈瞋毒者歡喜解脫門；海德光明主河神，得能令一切眾生入解脫海恒受具足樂解脫門。
爾時，普發迅流主河神，承佛威力，遍觀一切主河神眾而說頌言：
「如來往昔為眾生， 修治法海無邊行， 譬如霈澤清炎暑， 普滅眾生煩惱熱。 佛昔難宣無量劫， 以愿光明凈世間， 諸根熟者令悟道， 此普潔神心所悟。 大悲方便等眾生， 悉現其前常化誘， 普使凈治煩惱垢， 凈眼見此深歡悅。 佛演妙音普使聞， 眾生愛樂心歡喜， 悉使滌除無量苦， 此遍吼神之解脫。 佛昔修習菩提行， 為利眾生無量劫， 是故光明遍世間， 護神憶念生歡喜。 佛昔修行為眾
【現代漢語翻譯】 現代漢語譯本 『潮音神（以潮水般的聲音教化眾生的神）所行之處。』
再者，普發迅流主河神（掌管普遍發出迅猛水流的河神），獲得了普降無邊法雨的解脫門；普潔泉澗主河神（掌管普遍清潔泉水和山澗的河神），獲得了普遍顯現在一切眾生面前，令他們永遠脫離煩惱的解脫門；離塵凈眼主河神（擁有遠離塵垢的清凈眼睛的河神），獲得了以大悲方便普遍洗滌一切眾生各種迷惑塵垢的解脫門；十方遍吼主河神（在十方發出吼聲的河神），獲得了恒常發出饒益眾生聲音的解脫門；普救護眾生主河神（普遍救護眾生的河神），獲得了在一切有情眾生心中恒常生起無惱害慈悲的解脫門；無熱凈光主河神（擁有無熱清凈光明的河神），獲得了普遍顯示一切清涼善根的解脫門；普生歡喜主河神（普遍產生歡喜的河神），獲得了修行圓滿佈施，令一切眾生永遠脫離慳吝執著的解脫門；廣德勝幢主河神（擁有廣大功德殊勝旗幟的河神），獲得了作為一切歡喜福田的解脫門；光照普世主河神（光明照耀普遍世界的河神），獲得了能夠令一切眾生雜染者清凈，瞋毒者歡喜的解脫門；海德光明主河神（擁有如海功德光明的河神），獲得了能夠令一切眾生進入解脫之海，恒常享受圓滿快樂的解脫門。
這時，普發迅流主河神，承蒙佛的威神之力，遍觀一切主河神眾，而說頌道：
『如來往昔爲了眾生，修治法海無邊之行，譬如普降甘霖消除炎熱，普遍滅除眾生煩惱之熱。 佛陀過去在難以言說的無量劫中，以願力光明凈化世間，使諸根成熟者領悟真道，這是普潔神心中所領悟的。 以大悲方便對待一切眾生，常常顯現在他們面前教化引導，普遍使他們清凈煩惱垢染，凈眼神見到此情景深感歡悅。 佛陀演說微妙之音普遍使眾生聽聞，眾生愛樂歡喜，使他們滌除無量痛苦，這是遍吼神所獲得的解脫。 佛陀過去修習菩提之行，爲了利益眾生歷經無量劫，因此光明遍照世間，護神憶念此事心生歡喜。 佛陀過去修行爲了眾
【English Translation】 English version 'The place where the Tide-Sounding Spirit (a spirit who teaches beings with a sound like the tide) dwells.'
Furthermore, the River-Ruling Spirit named Universally-Emitting-Swift-Currents, obtained the liberation door of universally raining down boundless Dharma rain; the River-Ruling Spirit named Universally-Purifying-Springs-and-Brooks, obtained the liberation door of universally appearing before all sentient beings, causing them to forever depart from afflictions; the River-Ruling Spirit named Pure-Eyes-Free-from-Dust, obtained the liberation door of universally washing away all the defilements and impurities of all sentient beings with great compassion and skillful means; the River-Ruling Spirit named Universally-Roaring-in-Ten-Directions, obtained the liberation door of constantly emitting sounds that benefit sentient beings; the River-Ruling Spirit named Universally-Protecting-and-Guarding-Sentient-Beings, obtained the liberation door of constantly arising unharming compassion in the hearts of all sentient beings; the River-Ruling Spirit named Cool-Pure-Light, obtained the liberation door of universally showing all cool and pure roots of goodness; the River-Ruling Spirit named Universally-Generating-Joy, obtained the liberation door of practicing perfect giving, causing all sentient beings to forever depart from stinginess and attachment; the River-Ruling Spirit named Vast-Virtue-Victorious-Banner, obtained the liberation door of being a field of blessings that brings joy to all; the River-Ruling Spirit named Light-Illuminating-the-World, obtained the liberation door of being able to purify those who are defiled and bring joy to those who are filled with anger; the River-Ruling Spirit named Ocean-Virtue-Luminous, obtained the liberation door of being able to lead all sentient beings into the ocean of liberation, constantly enjoying perfect bliss.
At that time, the River-Ruling Spirit named Universally-Emitting-Swift-Currents, empowered by the Buddha's spiritual might, contemplated all the River-Ruling Spirits and spoke in verse:
『The Thus Come One in the past, for the sake of sentient beings, cultivated the boundless practice of the Dharma ocean, like a heavy rain that clears away the heat, universally extinguishing the heat of afflictions of sentient beings. The Buddha in the past, in countless eons that are difficult to describe, purified the world with the light of vows, causing those whose roots are mature to awaken to the Way, this is what the Spirit of Universal Purity has realized. With great compassion and skillful means, treating all sentient beings equally, constantly appearing before them to teach and guide, universally causing them to purify the defilements of afflictions, the Spirit of Pure Eyes sees this and is deeply delighted. The Buddha proclaims the wonderful sound, causing all sentient beings to hear, sentient beings love and rejoice, causing them to wash away immeasurable suffering, this is the liberation of the Spirit of Universal Roar. The Buddha in the past cultivated the practice of Bodhi, for the benefit of sentient beings for countless eons, therefore the light shines throughout the world, the Protecting Spirit remembers this and is filled with joy. The Buddha in the past practiced for the sake of all
生， 種種方便令成熟， 普凈福海除眾苦， 無熱見此心欣慶。 施門廣大無窮盡， 一切眾生咸利益， 能令見者無慳著， 此普喜神之所悟。 佛昔修行實方便， 成就無邊功德海， 能令見者靡不欣， 此勝幢神心悟悅。 眾生有垢咸凈治， 一切怨害等生慈， 故得光照滿虛空， 普世河神見歡喜。 佛是福田功德海， 能令一切離諸惡， 乃至成就大菩提， 此海光神之解脫。」
複次，柔軟勝味主稼神，得與一切眾生法滋味令成就佛身解脫門；時華凈光主稼神，得能令一切眾生受廣大喜樂解脫門；色力勇健主稼神，得以一切圓滿法門凈諸境界解脫門；增益精氣主稼神，得見佛大悲無量神通變化力解脫門；普生根果主稼神，得普現佛福田令下種無失壞解脫門；妙嚴環髻主稼神，得普發眾生凈信華解脫門；潤澤凈華主稼神，得大慈愍濟諸眾生令增長福德海解脫門；成就妙香主稼神，得廣開示一切行法解脫門；見者愛樂主稼神，得能令法界一切眾生舍離懈怠憂惱等諸惡普清凈解脫門；離垢光明主稼神，得觀察一切眾生善根隨應說法令眾會歡喜滿足解脫門。
爾時，柔軟勝味主稼神，承佛威力，遍觀一切主稼神眾而說頌言：
「如來無上功德海， 普
【現代漢語翻譯】 現代漢語譯本 （佛陀）以種種方便使眾產生熟，普遍以清凈的福德之海消除眾生的痛苦，無熱（神名）見到此情景內心欣喜慶幸。 佈施之門廣大無邊，利益一切眾生，能使見到的人沒有慳吝執著，這是普喜神（神名）所領悟的。 佛陀過去修行時，以真實方便成就無邊的功德之海，能使見到的人沒有不歡喜的，這是勝幢神（神名）內心領悟到的喜悅。 眾生所具有的污垢都被凈化，對一切怨恨和傷害都生起慈悲心，因此得到光明照耀充滿虛空，普世河神（神名）見到后都歡喜。 佛陀是福田功德之海，能使一切眾生遠離各種惡行，乃至成就大菩提，這是海光神（神名）的解脫境界。
其次，柔軟勝味主稼神（神名），得到以一切眾生法滋味令成就佛身解脫之門；時華凈光主稼神（神名），得到能令一切眾生接受廣大喜樂的解脫之門；色力勇健主稼神（神名），得到以一切圓滿法門凈化各種境界的解脫之門；增益精氣主稼神（神名），得到見到佛陀大悲無量神通變化力的解脫之門；普生根果主稼神（神名），得到普遍展現佛陀福田令下種沒有失壞的解脫之門；妙嚴環髻主稼神（神名），得到普遍發起眾生清凈信心的解脫之門；潤澤凈華主稼神（神名），得到以大慈悲救濟眾生令增長福德之海的解脫之門；成就妙香主稼神（神名），得到廣泛開示一切修行方法的解脫之門；見者愛樂主稼神（神名），得到能使法界一切眾生舍離懈怠憂愁等各種惡行，普遍清凈的解脫之門；離垢光明主稼神（神名），得到觀察一切眾生善根，隨其根性說法，令眾會歡喜滿足的解脫之門。
這時，柔軟勝味主稼神（神名），承蒙佛陀的威神之力，遍觀一切主稼神眾，而說頌言： 『如來無上的功德之海，普遍
【English Translation】 English version （The Buddha）uses various skillful means to mature sentient beings, universally removing their suffering with the pure ocean of blessings, and the deity Wu Re (a deity's name) rejoices upon seeing this. The gate of giving is vast and boundless, benefiting all sentient beings, enabling those who see it to be free from stinginess and attachment. This is what the deity Pu Xi (a deity's name) has realized. When the Buddha practiced in the past, he used true skillful means to achieve the boundless ocean of merits, enabling those who see it to be filled with joy. This is the joy that the deity Sheng Chuang (a deity's name) has realized in his heart. The defilements of sentient beings are all purified, and compassion arises towards all hatred and harm. Therefore, they receive the light that fills the void, and the deity Pu Shi He Shen (a deity's name) rejoices upon seeing it. The Buddha is the field of blessings and the ocean of merits, enabling all sentient beings to be free from all evil deeds, and even to achieve great Bodhi. This is the liberation realm of the deity Hai Guang Shen (a deity's name).
Furthermore, the deity Rou Ruan Sheng Wei Zhu Jia Shen (a deity's name) obtained the liberation gate of using the taste of all sentient beings' Dharma to achieve the Buddha's body; the deity Shi Hua Jing Guang Zhu Jia Shen (a deity's name) obtained the liberation gate of enabling all sentient beings to receive great joy and happiness; the deity Se Li Yong Jian Zhu Jia Shen (a deity's name) obtained the liberation gate of purifying all realms with all perfect Dharma methods; the deity Zeng Yi Jing Qi Zhu Jia Shen (a deity's name) obtained the liberation gate of seeing the Buddha's great compassion and immeasurable supernatural powers; the deity Pu Sheng Gen Guo Zhu Jia Shen (a deity's name) obtained the liberation gate of universally manifesting the Buddha's field of blessings, ensuring that the seeds sown are not lost; the deity Miao Yan Huan Ji Zhu Jia Shen (a deity's name) obtained the liberation gate of universally arousing pure faith in sentient beings; the deity Run Ze Jing Hua Zhu Jia Shen (a deity's name) obtained the liberation gate of using great compassion to save all sentient beings, enabling them to increase their ocean of blessings; the deity Cheng Jiu Miao Xiang Zhu Jia Shen (a deity's name) obtained the liberation gate of widely revealing all methods of practice; the deity Jian Zhe Ai Le Zhu Jia Shen (a deity's name) obtained the liberation gate of enabling all sentient beings in the Dharma realm to abandon laziness, sorrow, and other evils, and to be universally purified; the deity Li Gou Guang Ming Zhu Jia Shen (a deity's name) obtained the liberation gate of observing the good roots of all sentient beings, teaching the Dharma according to their nature, and enabling the assembly to be joyful and satisfied.
At that time, the deity Rou Ruan Sheng Wei Zhu Jia Shen (a deity's name), empowered by the Buddha's majestic power, surveyed all the deities in charge of crops and spoke the following verse: 'The Tathagata's unsurpassed ocean of merits, universally'
現明燈照世間， 一切眾生咸救護， 悉與安樂無遺者。 世尊功德無有邊， 眾生聞者不唐捐， 悉使離苦常歡喜， 此是時華之所入。 善逝諸力皆圓滿， 功德莊嚴現世間， 一切眾生悉調伏， 此法勇力能明證。 佛昔修治大悲海， 其心念念等世間， 是故神通無有邊， 增益精氣能觀見。 佛遍世間常現前， 一切方便無空過， 悉凈眾生諸惑惱， 此普生神之解脫。 佛是世間大智海， 放凈光明無不遍， 廣大信解悉從生， 如是嚴髻能明入。 如來觀世起慈心， 為利眾生而出現， 示彼恬怡最勝道， 此凈華神之解脫。 善逝所修清凈行， 菩提樹下具宣說， 如是教化滿十方， 此妙香神能聽受。 佛於一切諸世間， 悉使離憂生大喜， 所有根欲皆治凈， 可愛樂神斯悟入。 如來出現於世間， 普觀眾生心所樂， 種種方便而成熟， 此凈光神解脫門。」
複次，吉祥主藥神，得普觀一切眾生心而勤攝取解脫門；栴檀林主藥神，得以光明攝眾生俾見者無空過解脫門；離塵光明主藥神，得能以凈方便滅一切眾生煩惱解脫門；名稱普聞主藥神，得能以大名稱增長無邊善根海解脫門；毛孔現光主藥神，得
【現代漢語翻譯】 現代漢語譯本 如今，佛如明燈照耀世間， 救護一切眾生，給予他們安樂，沒有遺漏。 世尊的功德無邊無際，眾生聽聞不會徒勞無功， 都能使他們脫離痛苦，常常歡喜，這是時華神所證入的境界。 善逝（佛的稱號）的諸種力量都圓滿具足，功德莊嚴顯現在世間， 一切眾生都被調伏，這種法的勇猛力量能夠清楚地證明。 佛陀過去修習廣大的慈悲之海，他的心念與世間一切眾生平等， 因此神通廣大無邊，增長精氣，能夠被人們所見。 佛陀普遍在世間顯現，一切方便法門都不會落空， 能夠凈化眾生的一切迷惑煩惱，這是普生神所證悟的解脫。 佛陀是世間的大智慧之海，放出清凈的光明，無處不照耀， 廣大的信解都由此而生，這是嚴髻神能夠明瞭進入的境界。 如來觀察世間，生起慈悲之心，爲了利益眾生而出現， 向他們展示安詳寧靜的最殊勝的道路，這是凈華神所證悟的解脫。 善逝所修的清凈行為，在菩提樹下完全宣說， 如此教化遍滿十方世界，這是妙香神能夠聽聞領受的。 佛陀在一切世間，都使眾生脫離憂愁，生起大歡喜， 所有根性和慾望都被治理清凈，這是可愛樂神所領悟進入的。 如來出現在世間，普遍觀察眾生心中所喜愛的， 用種種方便法門來使他們成熟，這是凈光神所證悟的解脫之門。 此外，吉祥主藥神，證得普遍觀察一切眾生心而勤奮攝取的解脫門；栴檀林主藥神，證得以光明攝受眾生，使見到的人都不會空過的解脫門；離塵光明主藥神，證得能夠用清凈方便滅除一切眾生煩惱的解脫門；名稱普聞主藥神，證得能夠用大名稱增長無邊善根海的解脫門；毛孔現光主藥神，證得……
【English Translation】 English version Now, like a bright lamp illuminating the world, The Buddha saves and protects all living beings, granting them peace and joy without exception. The World Honored One's merits are boundless, and those who hear of them will not do so in vain, They will all be freed from suffering and always be joyful; this is the realm entered by the Time Flower Spirit. The Sugata's (Buddha's epithet) powers are all complete, and his meritorious adornments manifest in the world, All living beings are subdued; this courageous power of the Dharma can be clearly demonstrated. The Buddha cultivated the great ocean of compassion in the past, his mind being equal to all beings in the world, Therefore, his spiritual powers are boundless, increasing his essence and energy, and can be seen. The Buddha is always present throughout the world, and all skillful means are never in vain, He purifies all the delusions and afflictions of living beings; this is the liberation realized by the Universal Birth Spirit. The Buddha is the great ocean of wisdom in the world, emitting pure light that shines everywhere, Vast faith and understanding arise from this; this is the realm that the Adorned Hair Spirit can clearly enter. The Tathagata (Buddha's epithet) observes the world with a compassionate heart, appearing for the benefit of living beings, Showing them the most excellent path of peace and tranquility; this is the liberation realized by the Pure Flower Spirit. The pure practices cultivated by the Sugata were fully proclaimed under the Bodhi tree, Thus, his teachings spread throughout the ten directions; this is what the Wonderful Fragrance Spirit can hear and receive. In all worlds, the Buddha causes living beings to be free from sorrow and to generate great joy, All their roots and desires are purified; this is what the Beloved Joy Spirit has realized and entered. The Tathagata appears in the world, universally observing what living beings desire in their hearts, Using various skillful means to mature them; this is the gate of liberation realized by the Pure Light Spirit. Furthermore, the Auspicious Chief Medicine Spirit has attained the liberation gate of diligently gathering by universally observing the minds of all living beings; the Sandalwood Forest Chief Medicine Spirit has attained the liberation gate of gathering living beings with light, so that those who see it will not do so in vain; the Dust-Free Light Chief Medicine Spirit has attained the liberation gate of being able to extinguish the afflictions of all living beings with pure skillful means; the Name Universally Heard Chief Medicine Spirit has attained the liberation gate of being able to increase the boundless ocean of good roots with a great name; the Pore Manifesting Light Chief Medicine Spirit has attained...
大悲幢速赴一切病境界解脫門；破暗清凈主藥神，得療治一切盲冥眾生令智眼清凈解脫門；普發吼聲主藥神，得能演佛音說諸法差別義解脫門；蔽日光幢主藥神，得能作一切眾生善知識令見者咸生善根解脫門；明見十方主藥神，得清凈大悲藏能以方便令生信解解脫門；普發威光主藥神，得方便令唸佛滅一切眾生病解脫門。
爾時，吉祥主藥神，承佛威力，遍觀一切主藥神眾而說頌言：
「如來智慧不思議， 悉知一切眾生心， 能以種種方便力， 滅彼群迷無量苦。 大雄善巧難測量， 凡有所作無空過， 必使眾生諸苦滅， 栴檀林神能悟此。 汝觀諸佛法如是， 往悉勤修無量劫， 而於諸有無所著， 此離塵光所入門。 佛百千劫難可遇， 若有得見及聞名， 必令獲益無空過， 此普稱神之所了。 如來一一毛孔中， 悉放光明滅眾患， 世間煩惱皆令盡， 此現光神所入門。 一切眾生癡所盲， 惑業眾苦無量別， 佛悉蠲除開智照， 如是破暗能觀見。 如來一音無限量， 能開一切法門海， 眾生聽者悉了知， 此是大音之解脫。 汝觀佛智難思議， 普現諸趣救群生， 能令見者皆從化， 此蔽日幢深悟了。 如來大悲
{ "translations": [ "現代漢語譯本", "大悲幢（Dabei Chuang）主藥神，證得迅速進入一切疾病境界的解脫門；破暗清凈（Po An Qingjing）主藥神，證得能療治一切盲昧眾生，使他們智慧之眼清凈的解脫門；普發吼聲（Pu Fa Housheng）主藥神，證得能宣說佛音，闡釋諸法差別義的解脫門；蔽日光幢（Bi Ri Guang Chuang）主藥神，證得能作為一切眾生的善知識，使見者都生善根的解脫門；明見十方（Ming Jian Shifang）主藥神，證得清凈大悲藏，能以方便使眾生生起信解的解脫門；普發威光（Pu Fa Weiguang）主藥神，證得能以方便使眾生唸佛，滅除一切疾病的解脫門。", "這時，吉祥（Jixiang）主藥神，承佛的威神力，遍觀一切主藥神眾，並說頌道：", "『如來的智慧不可思議，完全知曉一切眾生的心，能以種種方便之力，滅除他們無量的迷惑痛苦。大雄（Daxiong，指佛）的善巧難以衡量，凡有所作沒有空過的，必定使眾生的各種痛苦滅除，栴檀林（Zhan Tan Lin）神能領悟到這一點。你們看諸佛的法就是這樣，往昔勤修無量劫，而對於一切存在都沒有執著，這是離塵光（Li Chen Guang）神所入門的境界。佛百千劫難以遇到，如果有人得見或聽聞佛名，必定使他們獲得利益不會空過，這是普稱（Pu Cheng）神所瞭解的。如來每一個毛孔中，都放出光明滅除眾生的疾病，使世間的煩惱都消盡，這是現光（Xian Guang）神所入門的境界。一切眾生被愚癡所矇蔽，迷惑和業力造成的痛苦有無量差別，佛都消除這些痛苦，開啟智慧之光，就像這樣破除黑暗，使人能夠看見。如來一音沒有差別，能開啟一切法門之海，眾生聽聞后都能瞭解，這是大音（Da Yin）神的解脫。你們看佛的智慧難以思議，普遍顯現在各種境界救度眾生，能使見到的人都受到教化，這是蔽日幢（Bi Ri Chuang）神深刻領悟的。如來的大悲』" , "english_translations": [ "English version", "The Medicine Deity Great Compassion Banner (Dabei Chuang) attained the liberation door of swiftly entering all realms of sickness; the Medicine Deity Breaking Darkness and Purity (Po An Qingjing) attained the liberation door of being able to cure all blind and ignorant beings, enabling their eyes of wisdom to become pure; the Medicine Deity Universally Emitting Roar (Pu Fa Housheng) attained the liberation door of being able to proclaim the Buddha's voice and explain the different meanings of all dharmas; the Medicine Deity Covering the Sunlight Banner (Bi Ri Guang Chuang) attained the liberation door of being able to act as a good teacher for all beings, causing those who see them to generate roots of goodness; the Medicine Deity Clearly Seeing the Ten Directions (Ming Jian Shifang) attained the liberation door of the pure great compassion treasury, being able to use skillful means to cause beings to generate faith and understanding; the Medicine Deity Universally Emitting Majestic Light (Pu Fa Weiguang) attained the liberation door of being able to use skillful means to cause beings to recite the Buddha's name, extinguishing all sicknesses.", "At that time, the Medicine Deity Auspicious (Jixiang), relying on the Buddha's majestic power, observed all the Medicine Deities and spoke in verse:", "'The Tathagata's wisdom is inconceivable, completely knowing the minds of all beings, able to use various skillful means to extinguish their immeasurable deluded suffering. The Great Hero's (Daxiong, referring to the Buddha) skillful means are difficult to measure, whatever he does is never in vain, he will surely cause all the sufferings of beings to be extinguished, the Sandalwood Forest (Zhan Tan Lin) Deity can realize this. You see that the Buddhas' Dharma is like this, in the past they diligently cultivated for immeasurable kalpas, yet they have no attachment to any existence, this is the realm entered by the Deity Light Free from Dust (Li Chen Guang). The Buddha is difficult to encounter in hundreds of thousands of kalpas, if someone sees or hears the Buddha's name, it will surely cause them to gain benefit and not be in vain, this is what the Deity Universally Praised (Pu Cheng) understands. From each pore of the Tathagata, light is emitted to extinguish the diseases of beings, causing all worldly afflictions to be exhausted, this is the realm entered by the Deity Manifesting Light (Xian Guang). All beings are blinded by ignorance, the suffering caused by delusion and karma has immeasurable differences, the Buddha eliminates all these sufferings, opening the light of wisdom, just like this breaking through darkness, enabling people to see. The Tathagata's one sound has no difference, able to open the sea of all Dharma doors, those who hear it can understand, this is the liberation of the Deity Great Sound (Da Yin). You see that the Buddha's wisdom is inconceivable, universally manifesting in all realms to save beings, able to cause those who see him to be transformed, this is what the Deity Covering the Sun Banner (Bi Ri Chuang) deeply understands. The Tathagata's great compassion'" ] }
方便海， 為利世間而出現， 廣開正道示眾生， 此見方神能了達。 如來普放大光明， 一切十方無不照， 令隨唸佛生功德， 此發威光解脫門。」
複次，布華如雲主林神，得廣大無邊智海藏解脫門；擢干舒光主林神，得廣大修治普清凈解脫門；生芽發耀主林神，得增長種種凈信芽解脫門；吉祥凈葉主林神，得一切清凈功德莊嚴聚解脫門；垂布焰藏主林神，得普門清凈慧恒周覽法界解脫門；妙莊嚴光主林神，得普知一切眾生行海而興布法雲解脫門；可意雷聲主林神，得忍受一切不可意聲演清凈音解脫門；香光普遍主林神，得十方普現昔所修治廣大行境界解脫門；妙光回耀主林神，得以一切功德法饒益世間解脫門；華果光味主林神，得能令一切見佛出興常敬念不忘莊嚴功德藏解脫門。
爾時，布華如雲主林神，承佛威力，普觀一切主林神眾而說頌言：
「佛昔修習菩提行， 福德智慧悉成滿， 一切諸力皆具足， 放大光明出世間。 悲門無量等眾生， 如來往昔普凈治， 是故於世能為益， 此擢干神之所了。 若有眾生一見佛， 必使入于深信海， 普示一切如來道， 此妙芽神之解脫。 一毛所集諸功德， 劫海宣揚不可盡， 諸佛方便難思
【現代漢語翻譯】 現代漢語譯本 方便之海（方便：指佛菩薩為引導眾生而施設的種種方法），爲了利益世間而出現， 廣泛開示正道給眾生，這種見解是方神（方神：指守護一方的神）能夠理解的。 如來普遍放出大光明，照耀一切十方世界， 使眾生隨唸佛陀而生功德，這是發威光解脫門（解脫門：指修行者通過某種方法達到解脫的途徑）。
其次，布華如雲主林神（主林神：指守護樹林的神），得到廣大無邊智慧海藏解脫門；擢干舒光主林神，得到廣大修治普清凈解脫門；生芽發耀主林神，得到增長種種凈信芽解脫門；吉祥凈葉主林神，得到一切清凈功德莊嚴聚解脫門；垂布焰藏主林神，得到普門清凈慧恒常周覽法界解脫門；妙莊嚴光主林神，得到普遍知曉一切眾生行為之海而興起布法雲解脫門；可意雷聲主林神，得到忍受一切不可意之聲而演說清凈之音解脫門；香光普遍主林神，得到十方普遍顯現過去所修治的廣大行境界解脫門；妙光回耀主林神，得到以一切功德法饒益世間解脫門；華果光味主林神，得到能令一切眾生見到佛陀出世，常敬念不忘莊嚴功德藏解脫門。
這時，布華如雲主林神，承佛的威神之力，普遍觀察一切主林神眾，並說頌道：
『佛陀過去修習菩提（菩提：指覺悟的智慧）之行，福德和智慧都圓滿成就， 一切諸力都具足，放出大光明照耀世間。 悲憫之門無量無邊，普度眾生，如來往昔普遍清凈治理， 因此在世間能夠利益眾生，這是擢干神（擢干神：指守護樹幹的神）所理解的。 如果有眾生一旦見到佛陀，必定使其進入深信之海， 普遍開示一切如來之道，這是妙芽神（妙芽神：指守護樹木新芽的神）的解脫。 一毛孔所聚集的諸功德，即使經過無量劫宣揚也無法窮盡， 諸佛的方便難以思議，
【English Translation】 English version The ocean of expedient means (expedient means: referring to the various methods employed by Buddhas and Bodhisattvas to guide sentient beings), appears for the benefit of the world, Widely opens the right path to show sentient beings, this view is understood by the Direction Deities (Direction Deities: deities who guard a direction). The Tathagata universally emits great light, illuminating all the ten directions, Causing sentient beings to generate merit by recollecting the Buddha, this is the liberation door of emitting majestic light (liberation door: referring to the path through which practitioners attain liberation).
Furthermore, the Forest Guardian Deity named 'Spreading Flowers Like Clouds' (Forest Guardian Deity: deities who guard forests), obtained the liberation door of the vast and boundless treasury of wisdom; the Forest Guardian Deity named 'Erecting Trunks and Spreading Light', obtained the liberation door of vast cultivation and universal purification; the Forest Guardian Deity named 'Sprouting and Shining', obtained the liberation door of increasing various pure faith sprouts; the Forest Guardian Deity named 'Auspicious Pure Leaves', obtained the liberation door of the gathering of all pure merit and adornments; the Forest Guardian Deity named 'Hanging and Spreading Flame Treasury', obtained the liberation door of universal pure wisdom constantly surveying the Dharma realm; the Forest Guardian Deity named 'Wonderfully Adorned Light', obtained the liberation door of universally knowing the ocean of all sentient beings' actions and raising clouds of Dharma; the Forest Guardian Deity named 'Pleasing Thunder Sound', obtained the liberation door of enduring all unpleasant sounds and expounding pure sounds; the Forest Guardian Deity named 'Universal Fragrant Light', obtained the liberation door of universally manifesting in the ten directions the vast realm of practices cultivated in the past; the Forest Guardian Deity named 'Wonderfully Shining Light', obtained the liberation door of benefiting the world with all meritorious Dharmas; the Forest Guardian Deity named 'Light, Taste of Flowers and Fruits', obtained the liberation door of enabling all who see the Buddha's appearance to constantly remember and never forget the treasury of adorned merit.
At that time, the Forest Guardian Deity named 'Spreading Flowers Like Clouds', empowered by the Buddha's majestic power, universally observed all the Forest Guardian Deities and spoke in verse:
'The Buddha in the past cultivated the practices of Bodhi (Bodhi: referring to the wisdom of enlightenment), both merit and wisdom were fully accomplished, All powers are fully possessed, emitting great light to illuminate the world. The gate of compassion is immeasurable, equal to all sentient beings, the Tathagata in the past universally purified and governed, Therefore, in the world, one can benefit sentient beings, this is understood by the Deity of Erecting Trunks (Deity of Erecting Trunks: deities who guard tree trunks). If there are sentient beings who once see the Buddha, they will surely be made to enter the ocean of deep faith, Universally showing all the paths of the Tathagata, this is the liberation of the Deity of Wonderful Sprouts (Deity of Wonderful Sprouts: deities who guard new tree sprouts). The merits gathered in a single pore, even if proclaimed for countless eons, cannot be exhausted, The expedient means of the Buddhas are inconceivable,
議， 凈葉能明此深義。 我念如來於往昔， 供養剎塵無量佛， 一一佛所智漸明， 此焰藏神之所了。 一切眾生諸行海， 世尊一念悉了知， 如是廣大無礙智， 妙莊嚴神能悟入。 恒演如來寂妙音， 普生無等大歡喜， 隨其解欲皆令悟， 此是雷音所行法。 如來示現大神通， 十方國土皆周遍， 佛昔修行悉令見， 此普香光所入門。 眾生譣诐不修德， 迷惑沈流生死中， 為彼闡明眾智道， 此妙光神之所見。 佛為業障諸眾生， 經于億劫時乃現， 其餘唸唸常令見， 此味光神所觀察。」
複次，寶峰開華主山神，得入大寂定光明解脫門；華林妙髻主山神，得修集慈善根成熟不可思議數眾生解脫門；高幢普照主山神，得觀察一切眾生心所樂嚴凈諸根解脫門；離塵寶髻主山神，得無邊劫海勤精進無厭怠解脫門；光照十方主山神，得以無邊功德光普覺悟解脫門；大力光明主山神，得能自成熟復令眾生舍離愚迷行解脫門；威光普勝主山神，得拔一切苦使無有餘解脫門；微密光輪主山神，得演教法光明顯示一切如來功德解脫門；普眼現見主山神，得令一切眾生乃至於夢中增長善根解脫門；金剛堅固眼主山神，得出現無邊大義海解脫門。
【現代漢語翻譯】 現代漢語譯本 凈葉（指菩薩）能夠明白這深奧的道理。 我憶念如來在過去，供養了像微塵一樣無數的佛， 在每一位佛那裡智慧逐漸明朗，這是焰藏神所領悟的。 一切眾生的各種行為，世尊在一念之間全部了知， 如此廣大無礙的智慧，妙莊嚴神能夠領悟並進入。 恒常演說如來寂靜微妙的音聲，普遍產生無與倫比的大歡喜， 隨著眾生的理解和慾望使他們覺悟，這是雷音神所修行的法門。 如來示現大神通，在十方國土都普遍顯現， 佛陀過去所修行的都讓他們看見，這是普香光神所入門的法門。 眾生奸詐虛偽不修善德，迷惑沉淪在生死輪迴中， 為他們闡明各種智慧之道，這是妙光神所見到的。 佛陀爲了業障深重的眾生，經過億劫才顯現一次， 其餘時間唸唸都讓他們看見，這是味光神所觀察到的。
再次，寶峰開華主山神，得到了進入大寂定光明解脫門； 華林妙髻主山神，得到了修集慈善根，成熟不可思議數量眾生的解脫門； 高幢普照主山神，得到了觀察一切眾生心中所喜愛的，莊嚴清凈諸根的解脫門； 離塵寶髻主山神，得到了在無邊劫海中勤奮精進，永不厭倦的解脫門； 光照十方主山神，得到了以無邊功德之光普遍覺悟的解脫門； 大力光明主山神，得到了能夠自我成熟，並且使眾生舍離愚癡迷惑行為的解脫門； 威光普勝主山神，得到了拔除一切痛苦煩惱，沒有剩餘的解脫門； 微密光輪主山神，得到了演說教法光明，顯示一切如來功德的解脫門； 普眼現見主山神，得到了使一切眾生乃至在夢中都增長善根的解脫門； 金剛堅固眼主山神，得到了顯現無邊廣大義理之海的解脫門。
【English Translation】 English version Net Leaf (referring to a Bodhisattva) can understand this profound meaning. I remember that the Tathagata in the past, made offerings to countless Buddhas like dust particles, In each Buddha's place, wisdom gradually became clear, this is what the Flame Treasury Spirit understood. All the various actions of sentient beings, the World Honored One knows all in a single thought, Such vast and unobstructed wisdom, the Wondrous Adornment Spirit can comprehend and enter. Constantly expounding the Tathagata's tranquil and subtle sound, universally generating unparalleled great joy, According to their understanding and desires, making them awaken, this is the Dharma practiced by the Thunder Sound Spirit. The Tathagata manifests great supernatural powers, appearing universally in the ten directions, All the past practices of the Buddha are made visible to them, this is the gateway entered by the Universal Fragrant Light Spirit. Sentient beings are deceitful and do not cultivate virtue, confused and sinking in the cycle of birth and death, For them, clarifying the paths of various wisdoms, this is what the Wondrous Light Spirit has seen. The Buddha, for sentient beings with heavy karmic obstacles, appears only once after countless eons, At other times, they are made to see him in every thought, this is what the Taste Light Spirit observes.
Furthermore, the Mountain Spirit, Jewel Peak Opening Flower, obtained the liberation gate of entering the Great Tranquility Samadhi Light; The Mountain Spirit, Flower Forest Wondrous Hair, obtained the liberation gate of cultivating roots of kindness, maturing an inconceivable number of sentient beings; The Mountain Spirit, High Banner Universal Illumination, obtained the liberation gate of observing what all sentient beings desire in their hearts, adorning and purifying their faculties; The Mountain Spirit, Jewel Hair Free from Dust, obtained the liberation gate of diligent and tireless effort in the boundless ocean of eons; The Mountain Spirit, Light Illuminating the Ten Directions, obtained the liberation gate of universally awakening with boundless merit light; The Mountain Spirit, Great Power Light, obtained the liberation gate of being able to mature oneself and also cause sentient beings to abandon foolish and deluded actions; The Mountain Spirit, Majestic Light Universal Victory, obtained the liberation gate of eradicating all suffering and afflictions without remainder; The Mountain Spirit, Subtle Secret Light Wheel, obtained the liberation gate of expounding the Dharma light, revealing all the merits of the Tathagatas; The Mountain Spirit, Universal Eye Manifestation, obtained the liberation gate of causing all sentient beings to increase their roots of goodness even in their dreams; The Mountain Spirit, Vajra Firm Eye, obtained the liberation gate of manifesting the boundless ocean of great meanings.
爾時，開華匝地主山神，承佛威力，普觀一切主山神眾而說頌言：
「往修勝行無有邊， 今獲神通亦無量， 法門廣辟如塵數， 悉使眾生深悟喜。 眾相嚴身遍世間， 毛孔光明悉清凈， 大慈方便示一切， 華林妙髻悟此門。 佛身普現無有邊， 十方世界皆充滿， 諸根嚴凈見者喜， 此法高幢能悟入。 歷劫勤修無懈倦， 不染世法如虛空， 種種方便化群生， 悟此法門名寶髻。 眾生盲暗入險道， 佛哀愍彼舒光照， 普使世間從睡覺， 威光悟此心生喜。 昔在諸有廣修行， 供養剎塵無數佛， 令眾生見發大愿， 此地大力能明入。 見諸眾生流轉苦， 一切業障恒纏覆， 以智慧光悉滅除， 此普勝神之解脫。 一一毛孔出妙音， 隨眾生心贊諸佛， 悉遍十方無量劫， 此是光輪所入門。 佛遍十方普現前， 種種方便說妙法， 廣益眾生諸行海， 此現見神之所悟。 法門如海無邊量， 一音為說悉令解， 一切劫中演不窮， 入此方便金剛目。」
複次，普德凈華主地神，得以慈悲心念念普觀一切眾生解脫門；堅福莊嚴主地神，得普現一切眾生福德力解脫門；妙華嚴樹主地神，得普入諸法
【現代漢語翻譯】 現代漢語譯本 當時，開華匝地主山神（開華匝地：地名，主山神：掌管山脈的神），承蒙佛陀的威神之力，普遍觀察所有主山神眾，並以偈頌說道： 『過去修行殊勝的善行沒有邊際，如今獲得的神通也無量無邊。 佛法的大門廣闊開啟如同塵沙般眾多，全部使眾生深深領悟而歡喜。 佛陀的莊嚴相好遍佈世間，每個毛孔都放出清凈的光明。 以大慈悲的方便示現一切，華林妙髻（華林妙髻：菩薩名）領悟了這個法門。 佛身普遍顯現沒有邊際，充滿十方世界。 諸根清凈莊嚴，見到的人都歡喜，這個法門高聳如旗幟，能使人領悟進入。 經歷無數劫勤奮修行，沒有懈怠疲倦，不被世俗的法所污染，如同虛空一般。 用種種方便教化眾生，領悟這個法門名為寶髻（寶髻：菩薩名）。 眾生盲目無知，進入危險的道路，佛陀憐憫他們，舒放光明照耀。 普遍使世間從沉睡中醒來，威光使他們領悟，心中生起歡喜。 過去在各種存在中廣泛修行，供養如微塵般無數的佛陀。 令眾生見到而發起大愿，這位地神大力能明白進入。 見到眾生在生死中流轉受苦，一切業障常常纏繞覆蓋。 用智慧的光明全部滅除，這是普勝神（普勝神：地神名）的解脫。 每一個毛孔都發出美妙的聲音，隨著眾生的心讚歎諸佛。 普遍遍及十方無量劫，這是光輪（光輪：地神名）所入門的法門。 佛陀普遍在十方顯現，用種種方便宣說微妙的佛法。 廣泛利益眾生，如同進入諸行的大海，這是現見神（現見神：地神名）所領悟的。 佛法的大門如大海般無邊無量，用一個聲音為他們宣說，全部使他們理解。 在一切劫中演說不窮盡，進入這個方便法門名為金剛目（金剛目：地神名）。』 其次，普德凈華主地神（普德凈華：地神名），得到以慈悲心念念普遍觀察一切眾生解脫的法門；堅福莊嚴主地神（堅福莊嚴：地神名），得到普遍顯現一切眾生福德力的解脫法門；妙華嚴樹主地神（妙華嚴樹：地神名），得到普遍進入諸法
【English Translation】 English version At that time, the Mountain God, Master of the Opening Flower Land (Kaihua Zadi: place name, Master Mountain God: god in charge of mountains), empowered by the Buddha's majestic power, universally observed all the Mountain Gods and spoke in verse: 'In the past, you cultivated superior practices without limit, and now you have obtained immeasurable spiritual powers. The Dharma doors are widely opened, as numerous as dust particles, all enabling sentient beings to deeply understand and rejoice. The Buddha's majestic forms adorn the world, and from every pore emanates pure light. With great compassion and skillful means, he shows everything, and Hualin Miaoji (Hualin Miaoji: Bodhisattva name) comprehends this Dharma door. The Buddha's body appears universally without limit, filling the ten directions. His faculties are pure and majestic, bringing joy to those who see him. This Dharma is like a high banner, enabling one to understand and enter. Through countless kalpas of diligent practice, without laziness or weariness, he is not tainted by worldly dharmas, like the void. Using various skillful means to transform sentient beings, understanding this Dharma door is named Baoji (Baoji: Bodhisattva name). Sentient beings are blind and ignorant, entering dangerous paths. The Buddha pities them, extending light to illuminate them. Universally awakening the world from slumber, his majestic light enables them to understand, and joy arises in their hearts. In the past, in various existences, he practiced extensively, making offerings to countless Buddhas, as numerous as dust particles. Enabling sentient beings to see and make great vows, this powerful Earth God can clearly enter. Seeing sentient beings transmigrating in suffering, constantly entangled and covered by all karmic obstacles. With the light of wisdom, he completely eliminates them. This is the liberation of Pusheng God (Pusheng God: Earth God name). From each pore, wonderful sounds emerge, praising the Buddhas according to the minds of sentient beings. Universally pervading the ten directions for immeasurable kalpas, this is the Dharma door entered by Guanglun (Guanglun: Earth God name). The Buddha universally appears in the ten directions, using various skillful means to expound the wonderful Dharma. Extensively benefiting sentient beings, like entering the ocean of practices, this is what Xianjian God (Xianjian God: Earth God name) has understood. The Dharma doors are like the ocean, boundless and immeasurable. With one sound, he explains them, enabling all to understand. Expounding them inexhaustibly throughout all kalpas, entering this skillful means is named Vajra Eye (Vajra Eye: Earth God name).' Furthermore, the Earth God, Master of Pude Jinghua (Pude Jinghua: Earth God name), obtained the Dharma door of universally observing the liberation of all sentient beings with a compassionate mind in every thought; the Earth God, Master of Jianfu Zhuangyan (Jianfu Zhuangyan: Earth God name), obtained the Dharma door of universally manifesting the power of merit of all sentient beings; the Earth God, Master of Miaohua Yan Tree (Miaohua Yan Tree: Earth God name), obtained the Dharma door of universally entering all dharmas
出生一切佛剎莊嚴解脫門；普散眾寶主地神，得修習種種諸三昧令眾生除障垢解脫門；凈目觀時主地神，得令一切眾生常遊戲快樂解脫門；金色妙眼主地神，得示現一切清凈身調伏眾生解脫門；香毛髮光主地神，得了知一切佛功德海大威力解脫門；寂音悅意主地神，得普攝持一切眾生言音海解脫門；妙華旋髻主地神，得充滿佛剎離垢性解脫門；金剛普持主地神，得一切佛法輪所攝持普出現解脫門。
爾時，普德凈華主地神，承佛威力，普觀一切主地神眾而說頌言：
「如來往昔唸唸中， 大慈悲門不可說， 如是修行無有已， 故得堅牢不壞身。 三世眾生及菩薩， 所有一切眾福聚， 悉現如來毛孔中， 福嚴見已生歡喜。 廣大寂靜三摩地， 不生不滅無來去， 嚴凈國土示眾生， 此樹華神之解脫。 佛于往昔修諸行， 為令眾生消重障， 普散眾寶主地神， 見此解脫生歡喜。 如來境界無邊際， 唸唸普現於世間， 凈目觀時主地神， 見佛所行心慶悅。 妙音無限不思議， 普為眾生滅煩惱， 金色眼神能了悟， 見佛無邊勝功德。 一切色形皆化現， 十方法界悉充滿， 香毛髮光常見佛， 如是普化諸眾生。 妙音普遍於十方，
【現代漢語翻譯】 現代漢語譯本 出生一切佛剎莊嚴解脫門（指證悟后能使一切佛土都莊嚴的境界）；普散眾寶主地神（指掌管散佈各種珍寶的地神），得修習種種諸三昧（指通過修行進入各種禪定狀態）令眾生除障垢解脫門（指能使眾生消除業障和煩惱的境界）；凈目觀時主地神（指眼睛清凈能觀察一切的地神），得令一切眾生常遊戲快樂解脫門（指能使一切眾生常常在快樂中自在的境界）；金色妙眼主地神（指擁有金色美妙眼睛的地神），得示現一切清凈身調伏眾生解脫門（指能示現清凈之身來調伏眾生的境界）；香毛髮光主地神（指毛髮散發香氣光芒的地神），得了知一切佛功德海大威力解脫門（指能瞭解一切佛的功德如大海般廣大威力的境界）；寂音悅意主地神（指聲音寂靜悅耳的地神），得普攝持一切眾生言音海解脫門（指能普遍攝持一切眾生的語言如大海般廣闊的境界）；妙華旋髻主地神（指頭頂有美妙花朵旋轉的地神），得充滿佛剎離垢性解脫門（指能使佛土充滿清凈無垢的境界）；金剛普持主地神（指像金剛一樣能普遍護持的地神），得一切佛法輪所攝持普出現解脫門（指能被一切佛的法輪所攝持並普遍顯現的境界）。 爾時，普德凈華主地神（指擁有普遍美德和清凈蓮花的地神），承佛威力，普觀一切主地神眾而說頌言： 『如來往昔唸唸中，大慈悲門不可說，如是修行無有已，故得堅牢不壞身。 三世眾生及菩薩，所有一切眾福聚，悉現如來毛孔中，福嚴見已生歡喜。 廣大寂靜三摩地（指廣大寂靜的禪定狀態），不生不滅無來去，嚴凈國土示眾生，此樹華神之解脫。 佛于往昔修諸行，為令眾生消重障，普散眾寶主地神，見此解脫生歡喜。 如來境界無邊際，唸唸普現於世間，凈目觀時主地神，見佛所行心慶悅。 妙音無限不思議，普為眾生滅煩惱，金色眼神能了悟，見佛無邊勝功德。 一切色形皆化現，十方法界悉充滿，香毛髮光常見佛，如是普化諸眾生。 妙音普遍於十方，'
【English Translation】 English version The gate of liberation of manifesting the adornments of all Buddha lands; the Earth-Ruling Spirit named Universally Scattering Treasures, obtained the gate of liberation of practicing various Samadhis (states of meditative absorption), enabling sentient beings to remove obstacles and defilements; the Earth-Ruling Spirit named Pure-Eyed Observer, obtained the gate of liberation of enabling all sentient beings to always play and be joyful; the Earth-Ruling Spirit named Golden Wonderful Eyes, obtained the gate of liberation of manifesting all pure bodies to tame sentient beings; the Earth-Ruling Spirit named Fragrant Hair Radiating Light, obtained the gate of liberation of understanding the great power of the ocean of all Buddha's merits; the Earth-Ruling Spirit named Peaceful and Pleasing Sound, obtained the gate of liberation of universally embracing the ocean of all sentient beings' voices; the Earth-Ruling Spirit named Wonderful Flower Wreath, obtained the gate of liberation of filling Buddha lands with the nature of being free from defilements; the Earth-Ruling Spirit named Vajra Universally Holding, obtained the gate of liberation of being universally manifested, embraced by all Buddha's Dharma wheels. At that time, the Earth-Ruling Spirit named Universal Virtue Pure Flower, empowered by the Buddha's might, universally observed all the Earth-Ruling Spirits and spoke in verse: 'In every thought of the Tathagata's past, the gate of great compassion is ineffable, such practice has no end, therefore, a firm and indestructible body is obtained. All the merits accumulated by sentient beings and Bodhisattvas of the three times, all appear in the pores of the Tathagata, seeing this, the Adorned with Blessings rejoices. The vast and tranquil Samadhi (state of meditative absorption), neither arising nor ceasing, neither coming nor going, adorns and purifies the lands to show sentient beings, this is the liberation of the Tree Flower Spirit. The Buddha practiced all kinds of conduct in the past, to enable sentient beings to eliminate heavy obstacles, the Earth-Ruling Spirit named Universally Scattering Treasures, seeing this liberation, rejoices. The realm of the Tathagata is boundless, manifesting universally in the world in every thought, the Earth-Ruling Spirit named Pure-Eyed Observer, seeing the Buddha's conduct, is delighted. The wonderful sound is infinite and inconceivable, universally extinguishing afflictions for sentient beings, the Golden-Eyed Spirit is able to understand, seeing the Buddha's boundless and supreme merits. All forms and shapes are manifested, filling the ten directions of the Dharma realm, the Fragrant Hair Radiating Light constantly sees the Buddha, thus universally transforming all sentient beings. The wonderful sound pervades the ten directions,'
無量劫中為眾說， 悅意地神心了達， 從佛得聞深敬喜。 佛毛孔出香焰云， 隨眾生心遍世間， 一切見者皆成熟， 此是華旋所觀處。 堅固難壞如金剛， 不可傾動逾須彌， 佛身如是處世間， 普持得見生歡喜。」
複次，寶峰光耀主城神，得方便利益眾生解脫門；妙嚴宮殿主城神，得知眾生根教化成熟解脫門；清凈喜寶主城神，得常歡喜令一切眾生受諸福德解脫門；離憂清凈主城神，得救諸怖畏大悲藏解脫門；華燈焰眼主城神，得普明瞭大智慧解脫門；焰幢明現主城神，得普方便示現解脫門；盛福威光主城神，得普觀察一切眾生令修廣大福德海解脫門；凈光明身主城神，得開悟一切愚闇眾生解脫門；香幢莊嚴主城神，得觀如來自在力普遍世間調伏眾生解脫門；寶峰光目主城神，得能以大光明破一切眾生障礙山解脫門。
爾時，寶峰光耀主城神，承佛威力，普觀一切主城神眾而說頌言：
「導師如是不思議， 光明遍照於十方， 眾生現前悉見佛， 教化成熟無央數。 諸眾生根各差別， 佛悉了知無有餘， 妙嚴宮殿主城神， 入此法門心慶悅。 如來無量劫修行， 護持往昔諸佛法， 意常承奉生歡喜， 妙寶城神悟此門。 如來昔
【現代漢語翻譯】 現代漢語譯本 在無量劫的時間裡，佛為眾生宣說佛法， 令悅意地神（掌管喜悅的地神）心領神會， 從佛那裡聽聞佛法，內心深感敬畏和歡喜。 佛的毛孔中散發出香焰云， 隨著眾生的心念遍佈世間， 一切見到這些景象的眾生都得以成熟， 這就是華旋（一種菩薩的境界）所觀察到的地方。 佛身堅固難以摧毀，如同金剛一般， 不可動搖，超越須彌山（佛教中的聖山）， 佛身如此安住於世間， 普遍讓眾生得見，心生歡喜。
此外，寶峰光耀主城神（掌管寶峰光耀的主城神），獲得了以方便法門利益眾生，使之解脫的法門；妙嚴宮殿主城神（掌管妙嚴宮殿的主城神），得知眾生的根性，以教化使之成熟的解脫法門；清凈喜寶主城神（掌管清凈喜寶的主城神），獲得了常保歡喜，令一切眾生獲得各種福德的解脫法門；離憂清凈主城神（掌管離憂清凈的主城神），獲得了救度一切恐懼，擁有大悲藏的解脫法門；華燈焰眼主城神（掌管華燈焰眼的主城神），獲得了普遍明瞭大智慧的解脫法門；焰幢明現主城神（掌管焰幢明現的主城神），獲得了普遍以方便法門示現的解脫法門；盛福威光主城神（掌管盛福威光的主城神），獲得了普遍觀察一切眾生，令其修習廣大福德海的解脫法門；凈光明身主城神（掌管凈光明身的主城神），獲得了開啟一切愚昧黑暗眾生的解脫法門；香幢莊嚴主城神（掌管香幢莊嚴的主城神），獲得了觀察如來自在力，普遍在世間調伏眾生的解脫法門；寶峰光目主城神（掌管寶峰光目的主城神），獲得了能以大光明破除一切眾生障礙山的解脫法門。
當時，寶峰光耀主城神，承蒙佛的威神之力，普遍觀察一切主城神眾，並以偈頌說道：
『導師（指佛）是如此不可思議， 光明遍照於十方世界， 眾生在眼前都能見到佛， 被教化成熟的眾生無量無數。 眾生的根性各有差別， 佛完全瞭解，沒有遺漏， 妙嚴宮殿主城神， 進入這個法門，內心歡喜。 如來在無量劫中修行， 護持過去諸佛的教法， 心中常常承奉，生起歡喜， 妙寶城神領悟了這個法門。 如來過去
【English Translation】 English version Throughout immeasurable kalpas, the Buddha has spoken for the benefit of all beings, causing the Joyful Earth Deities to understand, and upon hearing the Dharma from the Buddha, they felt deep reverence and joy. From the Buddha's pores emanated fragrant flame clouds, spreading throughout the world according to the minds of beings, and all who witnessed these sights were brought to maturity, this is the realm observed by the Flower Whorl (a Bodhisattva's state). The Buddha's body is firm and indestructible, like a diamond, unshakable, surpassing Mount Sumeru (a sacred mountain in Buddhism), the Buddha's body thus abides in the world, universally allowing beings to see and generate joy.
Furthermore, the City Guardian Deity of Jewel Peak Radiance, obtained the Dharma gate of benefiting beings with expedient means, leading them to liberation; the City Guardian Deity of Wondrous Adornment Palace, understood the roots of beings and obtained the Dharma gate of maturing them through teachings; the City Guardian Deity of Pure Joyful Treasure, obtained the Dharma gate of constantly rejoicing, enabling all beings to receive various blessings; the City Guardian Deity of Sorrowless Purity, obtained the Dharma gate of saving all from fear, possessing the great treasury of compassion; the City Guardian Deity of Flower Lamp Flame Eyes, obtained the Dharma gate of universally illuminating great wisdom; the City Guardian Deity of Flame Banner Manifestation, obtained the Dharma gate of universally manifesting through expedient means; the City Guardian Deity of Abundant Fortune Majesty, obtained the Dharma gate of universally observing all beings, enabling them to cultivate the vast ocean of merit; the City Guardian Deity of Pure Light Body, obtained the Dharma gate of enlightening all ignorant and darkened beings; the City Guardian Deity of Fragrant Banner Adornment, obtained the Dharma gate of observing the Tathagata's power of freedom, universally subduing beings in the world; the City Guardian Deity of Jewel Peak Light Eyes, obtained the Dharma gate of being able to break the mountain of obstacles for all beings with great light.
At that time, the City Guardian Deity of Jewel Peak Radiance, empowered by the Buddha's majestic power, universally observed all the City Guardian Deities and spoke in verse:
'The Guide (referring to the Buddha) is so inconceivable, His light shines throughout the ten directions, Beings can see the Buddha before them, The number of beings matured through teachings is immeasurable. The roots of beings are each different, The Buddha fully understands, without omission, The City Guardian Deity of Wondrous Adornment Palace, enters this Dharma gate, with a joyful heart. The Tathagata has cultivated for immeasurable kalpas, protecting the teachings of past Buddhas, constantly serving with joy, the City Guardian Deity of Wondrous Treasure understands this gate. The Tathagata in the past
已能除遣， 一切眾生諸恐怖， 而恒于彼起慈悲， 此離憂神心悟喜。 佛智廣大無有邊， 譬如虛空不可量， 華目城神斯悟悅， 能學如來之妙慧。 如來色相等眾生， 隨其樂欲皆令見， 焰幢明現心能悟， 習此方便生歡喜。 如來往修眾福海， 清凈廣大無邊際， 福德幢光於此門， 觀察了悟心欣慶。 眾生愚迷諸有中， 如世生盲卒無睹， 佛為利益興於世， 清凈光神入此門。 如來自在無有邊， 如雲普遍於世間， 乃至現夢令調伏， 此是香幢所觀見。 眾生癡暗如盲瞽， 種種障蓋所纏覆， 佛光照徹普令開， 如是寶峰之所入。」
複次，凈莊嚴幢道場神，得出現供養佛廣大莊嚴具誓願力解脫門；須彌寶光道場神，得現一切眾生前成就廣大菩提行解脫門；雷音幢相道場神，得隨一切眾生心所樂令見佛于夢中為說法解脫門；雨華妙眼道場神，得能雨一切難捨眾寶莊嚴具解脫門；清凈焰形道場神，得能現妙莊嚴道場廣化眾生令成熟解脫門；華纓垂髻道場神，得隨根說法令生正念解脫門；雨寶莊嚴道場神，得能以辯才普雨無邊歡喜法解脫門；勇猛香眼道場神，得廣稱讚諸佛功德解脫門；金剛彩雲道場神，得示現無邊色相樹莊嚴道
【現代漢語翻譯】 現代漢語譯本 已能消除遣散，一切眾生的種種恐懼，並且恒常對他們生起慈悲之心，這位離憂神的心因此領悟而歡喜。 佛的智慧廣大無邊，譬如虛空一樣不可測量，華目城神因此領悟而喜悅，能夠學習如來的微妙智慧。 如來的色身和相貌，能隨眾生的喜好而讓他們看見，焰幢明現神的心能夠領悟，學習這種方便法門而生歡喜。 如來往昔修習無量福德之海，清凈廣大沒有邊際，福德幢光神在此門觀察領悟，心中欣喜慶幸。 眾生愚昧迷惑于各種存在之中，如同世間生來就瞎的人一樣什麼都看不見，佛爲了利益眾生而出現於世，清凈光神由此門進入。 如來自在無邊，如同雲彩普遍覆蓋世間，乃至在夢中顯現來調伏眾生，這是香幢神所觀察到的。 眾生愚癡昏暗如同盲人，被種種障礙所纏繞覆蓋，佛的光明照耀通徹，普遍令他們開悟，這是寶峰神所進入的境界。 再者，凈莊嚴幢道場神，獲得了示現供養佛的廣大莊嚴具的誓願力解脫門；須彌寶光道場神，獲得了在一切眾生面前示現成就廣大菩提行的解脫門；雷音幢相道場神，獲得了隨順一切眾生的心意，讓他們在夢中見到佛併爲他們說法的解脫門；雨華妙眼道場神，獲得了能夠降下一切難以捨棄的珍寶莊嚴具的解脫門；清凈焰形道場神，獲得了能夠示現美妙莊嚴的道場，廣泛教化眾生使他們成熟的解脫門；華纓垂髻道場神，獲得了隨順眾生的根器說法，使他們生起正念的解脫門；雨寶莊嚴道場神，獲得了能夠以辯才普遍降下無邊歡喜法的解脫門；勇猛香眼道場神，獲得了廣泛稱讚諸佛功德的解脫門；金剛彩雲道場神，獲得了示現無邊色相樹莊嚴的解脫門。
【English Translation】 English version Having been able to dispel all the fears of all sentient beings, and constantly arising compassion for them, this 'Free from Sorrow' spirit's heart awakens to joy. The Buddha's wisdom is vast and boundless, like the immeasurable void, the 'Flower Eye City' spirit thus awakens to joy, able to learn the Tathagata's wonderful wisdom. The Tathagata's form and appearance, according to the desires of sentient beings, allows them to see, the 'Flame Banner Manifestation' spirit's heart is able to understand, learning this expedient method and giving rise to joy. The Tathagata in the past cultivated a sea of immeasurable blessings, pure, vast, and without limit, the 'Blessing Banner Light' spirit observes and understands at this gate, and the heart is joyful and rejoicing. Sentient beings are foolish and deluded in all existences, like those born blind in the world who cannot see anything, the Buddha appears in the world for the benefit of sentient beings, the 'Pure Light' spirit enters through this gate. The Tathagata is free and boundless, like clouds covering the world, even appearing in dreams to tame sentient beings, this is what the 'Fragrant Banner' spirit observes. Sentient beings are ignorant and dark like the blind, entangled and covered by various obstacles, the Buddha's light shines through and illuminates, universally causing them to awaken, this is the realm that the 'Precious Peak' spirit enters. Furthermore, the 'Pure Adornment Banner' Bodhimanda spirit obtained the liberation gate of the power of vows to manifest offerings of vast adornments to the Buddha; the 'Sumeru Precious Light' Bodhimanda spirit obtained the liberation gate of manifesting the accomplishment of vast Bodhi practices before all sentient beings; the 'Thunder Sound Banner Appearance' Bodhimanda spirit obtained the liberation gate of following the desires of all sentient beings, allowing them to see the Buddha in dreams and hear the Dharma; the 'Rain of Flowers Wonderful Eye' Bodhimanda spirit obtained the liberation gate of being able to rain down all precious adornments that are difficult to relinquish; the 'Pure Flame Form' Bodhimanda spirit obtained the liberation gate of being able to manifest a wonderfully adorned Bodhimanda, widely transforming sentient beings and causing them to mature; the 'Flower Garland Hanging Hair' Bodhimanda spirit obtained the liberation gate of speaking the Dharma according to the roots of sentient beings, causing them to generate right mindfulness; the 'Rain of Treasures Adornment' Bodhimanda spirit obtained the liberation gate of being able to universally rain down boundless joyful Dharma with eloquence; the 'Courageous Fragrant Eye' Bodhimanda spirit obtained the liberation gate of widely praising the merits of all Buddhas; the 'Vajra Colorful Cloud' Bodhimanda spirit obtained the liberation gate of manifesting the adornment of trees with boundless forms.
場解脫門；蓮華光明道場神，得菩提樹下寂然不動而充遍十方解脫門；妙光照耀道場神，得顯示如來種種力解脫門。
爾時，凈莊嚴幢道場神，承佛威力，普觀一切道場神眾而說頌言；
「我念如來往昔時， 于無量劫所修行， 諸佛出興咸供養， 故獲如空大功德。 佛昔修行無盡施， 無量剎土微塵等， 須彌光照菩提神， 憶念善逝心欣慶。 如來色相無有窮， 變化周流一切剎， 乃至夢中常示現， 雷幢見此生歡喜。 昔行舍行無量劫， 能捨難捨眼如海， 如是舍行為眾生， 此妙眼神能悟悅。 無邊色相寶焰云， 現菩提場遍世間， 焰形清凈道場神， 見佛自在生歡喜。 眾生行海無有邊， 佛普彌綸雨法雨， 隨其根解除疑惑， 華纓悟此心歡喜。 無量法門差別義， 辯才大海皆能入， 雨寶嚴具道場神， 於心唸唸恒如是。 于不可說一切土， 盡世言辭稱讚佛， 故獲名譽大功德， 此勇眼神能憶念。 種種色相無邊樹， 普現菩提樹王下， 金剛彩雲悟此門， 恒觀道樹生歡喜。 十方邊際不可得， 佛坐道場智亦然， 蓮華步光凈信心， 入此解脫深生喜。 道場一切出妙音， 贊佛難
【現代漢語翻譯】 現代漢語譯本 蓮華光明道場神（Lianhua Guangming Daochang Shen），領悟了在菩提樹下寂然不動而遍佈十方的解脫之門；妙光照耀道場神（Miaoguang Zhaoyao Daochang Shen），領悟了顯示如來種種力量的解脫之門。
當時，凈莊嚴幢道場神（Jingzhuangyan Chuang Daochang Shen），憑藉佛陀的威神之力，普遍觀察所有的道場神眾，並以偈頌說道：
『我憶念如來往昔之時，于無量劫所修行的種種善行，諸佛出世都供養他們，因此獲得瞭如虛空般廣大的功德。 佛陀過去修行無盡的佈施，其數量如同無量剎土的微塵一般，須彌光照菩提神（Xumi Guangzhao Puti Shen），憶念善逝（Sugata，佛的稱號）的心中感到欣喜。 如來的色相沒有窮盡，變化周流於一切剎土，乃至在夢中也常常示現，雷幢（Leichuang）見到此情景，心中生起歡喜。 過去修行捨棄之行無量劫，能夠捨棄難以捨棄的眼如大海，如此捨棄之行是爲了眾生，這位妙眼神（Miaoyan Shen）能夠領悟並感到喜悅。 無邊色相的寶焰云，顯現在菩提道場遍佈世間，焰形清凈道場神（Yanxing Qingjing Daochang Shen），見到佛陀的自在，心中生起歡喜。 眾生的行為如大海般無邊無際，佛陀普遍地施予法雨，隨著眾生的根器解除他們的疑惑，華纓（Huaying）領悟到這一點，心中感到歡喜。 無量法門的差別義理，辯才如大海般都能進入，雨寶嚴具道場神（Yubao Yanjv Daochang Shen），心中唸唸都是如此。 在不可說的一切國土中，用盡世間的言辭來稱讚佛陀，因此獲得了名譽和巨大的功德，這位勇眼神（Yongyan Shen）能夠憶念這些。 種種色相無邊的樹木，普遍顯現在菩提樹王之下，金剛彩雲（Jingang Caiyun）領悟了這個法門，恒常觀察道樹，心中生起歡喜。 十方邊際不可得，佛陀安坐道場，其智慧也是如此，蓮華步光（Lianhua Buguang）以清凈的信心，進入這個解脫之門，心中深深歡喜。 道場中發出一切美妙的聲音，讚歎佛陀的難思議功德。』
【English Translation】 English version The Lotus Light Adornment of the Bodhimanda Spirit (Lianhua Guangming Daochang Shen) obtained the liberation door of being still and unmoving under the Bodhi tree while pervading the ten directions; the Wonderful Light Illuminating Bodhimanda Spirit (Miaoguang Zhaoyao Daochang Shen) obtained the liberation door of displaying the various powers of the Tathagata.
At that time, the Pure Adornment Banner Bodhimanda Spirit (Jingzhuangyan Chuang Daochang Shen), by the power of the Buddha, universally observed all the Bodhimanda spirits and spoke in verse:
'I remember when the Tathagata in the past, cultivated practices for countless kalpas, all the Buddhas who appeared were offered to, thus obtaining great merits like the void. The Buddha in the past practiced endless giving, as numerous as the dust of countless lands, the Sumeru Light Illuminating Bodhi Spirit (Xumi Guangzhao Puti Shen), remembering the Sugata (title of Buddha), feels joy in his heart. The Tathagata's form is inexhaustible, transforming and flowing throughout all lands, even in dreams it often appears, Thunder Banner (Leichuang) seeing this, gives rise to joy. In the past, practicing giving for countless kalpas, able to give up the hard-to-give eyes like the sea, such giving is for the sake of sentient beings, this Wonderful Eye Spirit (Miaoyan Shen) can realize and feel joy. The treasure flame clouds of boundless forms, appear in the Bodhi field pervading the world, the Flame Form Pure Bodhimanda Spirit (Yanxing Qingjing Daochang Shen), seeing the Buddha's freedom, gives rise to joy. The actions of sentient beings are boundless like the sea, the Buddha universally bestows the rain of Dharma, according to their roots, resolving their doubts, Flower Garland (Huaying) realizes this and feels joy in his heart. The different meanings of countless Dharma doors, with eloquence like the sea, all can enter, the Rain of Treasures Adornment Bodhimanda Spirit (Yubao Yanjv Daochang Shen), in his heart, thinks of this constantly. In all unspeakable lands, using all worldly words to praise the Buddha, thus obtaining fame and great merit, this Courageous Eye Spirit (Yongyan Shen) can remember these. Various forms of boundless trees, universally appear under the Bodhi Tree King, Vajra Colored Clouds (Jingang Caiyun) realize this door, constantly observing the Bodhi tree, giving rise to joy. The boundaries of the ten directions are unattainable, the Buddha sits in the Bodhi field, his wisdom is also like this, Lotus Step Light (Lianhua Buguang) with pure faith, enters this liberation door, feeling deep joy. From the Bodhi field, all wonderful sounds emerge, praising the Buddha's inconceivable merits.'
思清凈力， 及以成就諸因行， 此妙光神能聽受。」
複次，寶印手足行神，得普雨眾寶生廣大歡喜解脫門；蓮華光足行神，得示現佛身坐一切光色蓮華座令見者歡喜解脫門；最勝華髻足行神，得一一心念中建立一切如來眾會道場解脫門；攝諸善見足行神，得舉足發步悉調伏無邊眾生解脫門；妙寶星幢足行神，得唸唸中化現種種蓮華網光明普雨眾寶出妙音聲解脫門；樂吐妙音足行神，得出生無邊歡喜海解脫門；栴檀樹光足行神，得以香風普覺一切道場眾會解脫門；蓮華光明足行神，得一切毛孔放光明演微妙法音解脫門；微妙光明足行神，得其身遍出種種光明網普照耀解脫門；積集妙華足行神，得開悟一切眾生令生善根海解脫門。
爾時，寶印手足行神，承佛神力，遍觀一切足行神眾而說頌言：
「佛昔修行無量劫， 供養一切諸如來， 心恒慶悅不疲厭， 喜門深大猶如海。 唸唸神通不可量， 化現蓮華種種香， 佛坐其上普游往， 紅色光神皆睹見。 諸佛如來法如是， 廣大眾會遍十方， 普現神通不可議， 最勝華神悉明矚。 十方國土一切處， 于中舉足若下足， 悉能成就諸群生， 此善見神心悟喜。 如眾生數普現身， 此一一身充法界，
【現代漢語翻譯】 現代漢語譯本 『思清凈力』（思維清凈的力量），以及成就各種因行的修行，這位『妙光神』（擁有奇妙光芒的神）能夠聽受這些教誨。 再者，『寶印手足行神』（手足行動如寶印般的神），獲得了『普雨眾寶生廣大歡喜解脫門』（普遍降下各種珍寶，產生廣大歡喜的解脫之門）；『蓮華光足行神』（足部散發蓮花光芒的神），獲得了『示現佛身坐一切光色蓮華座令見者歡喜解脫門』（示現佛身，坐在各種光彩的蓮花座上，使見到的人都歡喜的解脫之門）；『最勝華髻足行神』（頭頂有最殊勝花髻的神），獲得了『一一心念中建立一切如來眾會道場解脫門』（在每一個念頭中都建立一切如來集會的道場的解脫之門）；『攝諸善見足行神』（攝取各種善見的神），獲得了『舉足發步悉調伏無邊眾生解脫門』（舉足邁步都能調伏無量眾生的解脫之門）；『妙寶星幢足行神』（擁有奇妙珍寶星幢的神），獲得了『唸唸中化現種種蓮華網光明普雨眾寶出妙音聲解脫門』（在每一個念頭中都化現各種蓮花網光明，普遍降下珍寶，發出美妙聲音的解脫之門）；『樂吐妙音足行神』（喜歡發出美妙聲音的神），獲得了『出生無邊歡喜海解脫門』（產生無邊歡喜海洋的解脫之門）；『栴檀樹光足行神』（散發栴檀樹光芒的神），獲得了『以香風普覺一切道場眾會解脫門』（用香風普遍覺醒一切道場集會的解脫之門）；『蓮華光明足行神』（散發蓮花光明的神），獲得了『一切毛孔放光明演微妙法音解脫門』（從每一個毛孔都放出光明，演說微妙法音的解脫之門）；『微妙光明足行神』（散發微妙光明的神），獲得了『其身遍出種種光明網普照耀解脫門』（身體遍佈各種光明網，普遍照耀的解脫之門）；『積集妙華足行神』（積聚各種美妙花朵的神），獲得了『開悟一切眾生令生善根海解脫門』（開悟一切眾生，使他們產生善根海洋的解脫之門）。 這時，『寶印手足行神』（手足行動如寶印般的神），承蒙佛陀的神力，遍觀一切足行神眾，並說頌道： 『佛陀過去修行無量劫，供養一切諸如來，心中恒常喜悅不疲倦，歡喜之門深廣如大海。 唸唸神通不可限量，化現蓮花種種香，佛陀坐在其上普遍遊歷，紅色光神都能夠看見。 諸佛如來的法就是這樣，廣大的集會遍佈十方，普遍顯現神通不可思議，『最勝華神』（擁有最殊勝花的神）都能夠清楚地看到。 十方國土一切地方，在其中舉足或下足，都能夠成就各種眾生，這位『善見神』（擁有善見的神）心中領悟而歡喜。 如同眾生的數量普遍顯現身形，這每一個身形都充滿法界，
【English Translation】 English version 'Thinking of the power of purity' (the power of thinking purely), and accomplishing the practice of various causes, this 'Wonderful Light Spirit' (a spirit with wonderful light) is able to receive these teachings. Furthermore, the 'Treasure Seal Hand and Foot Movement Spirit' (a spirit whose hand and foot movements are like a treasure seal) obtained the 'Universally Raining Treasures, Generating Great Joy Liberation Gate' (universally raining down various treasures, generating the liberation gate of great joy); the 'Lotus Light Foot Movement Spirit' (a spirit whose feet emit lotus light) obtained the 'Manifesting Buddha Body, Sitting on a Lotus Seat of All Colors, Causing Joy in Those Who See, Liberation Gate' (manifesting the Buddha body, sitting on a lotus seat of various colors, causing joy in those who see, the liberation gate); the 'Most Excellent Flower Crest Foot Movement Spirit' (a spirit with the most excellent flower crest on its head) obtained the 'Establishing All Tathagata Assemblies' Practice Places in Each Thought, Liberation Gate' (establishing the practice places of all Tathagata assemblies in each thought, the liberation gate); the 'Gathering All Good Views Foot Movement Spirit' (a spirit that gathers various good views) obtained the 'Lifting the Foot and Taking a Step, Subduing Limitless Beings, Liberation Gate' (lifting the foot and taking a step, subduing limitless beings, the liberation gate); the 'Wonderful Treasure Star Banner Foot Movement Spirit' (a spirit with a wonderful treasure star banner) obtained the 'Transforming Various Lotus Net Lights in Each Thought, Universally Raining Treasures, Emitting Wonderful Sounds, Liberation Gate' (transforming various lotus net lights in each thought, universally raining down treasures, emitting wonderful sounds, the liberation gate); the 'Joyful Uttering Wonderful Sounds Foot Movement Spirit' (a spirit that likes to emit wonderful sounds) obtained the 'Giving Birth to Limitless Ocean of Joy, Liberation Gate' (giving birth to the limitless ocean of joy, the liberation gate); the 'Sandalwood Tree Light Foot Movement Spirit' (a spirit that emits sandalwood tree light) obtained the 'Using Fragrant Wind to Universally Awaken All Practice Place Assemblies, Liberation Gate' (using fragrant wind to universally awaken all practice place assemblies, the liberation gate); the 'Lotus Light Foot Movement Spirit' (a spirit that emits lotus light) obtained the 'Every Pore Emitting Light, Expounding Wonderful Dharma Sounds, Liberation Gate' (every pore emitting light, expounding wonderful dharma sounds, the liberation gate); the 'Subtle Light Foot Movement Spirit' (a spirit that emits subtle light) obtained the 'Body Universally Emitting Various Light Nets, Universally Illuminating, Liberation Gate' (the body universally emitting various light nets, universally illuminating, the liberation gate); the 'Accumulating Wonderful Flowers Foot Movement Spirit' (a spirit that accumulates various wonderful flowers) obtained the 'Enlightening All Beings, Causing Them to Generate the Ocean of Good Roots, Liberation Gate' (enlightening all beings, causing them to generate the ocean of good roots, the liberation gate). At that time, the 'Treasure Seal Hand and Foot Movement Spirit' (a spirit whose hand and foot movements are like a treasure seal), empowered by the Buddha's divine power, surveyed all the foot movement spirits and spoke in verse: 'The Buddha practiced for countless kalpas in the past, making offerings to all the Tathagatas, the mind is constantly joyful and not weary, the gate of joy is as deep and vast as the sea. The supernatural powers in each thought are immeasurable, transforming lotuses of various fragrances, the Buddha sits upon them and travels everywhere, the red light spirits can all see. The Dharma of all Buddhas and Tathagatas is like this, the vast assemblies pervade the ten directions, universally manifesting inconceivable supernatural powers, the 'Most Excellent Flower Spirit' (a spirit with the most excellent flower) can all clearly see. In all places of the ten directions' lands, whether lifting or lowering the foot, all can accomplish various beings, this 'Good View Spirit' (a spirit with good views) understands and rejoices in his heart. Like the number of beings, universally manifesting forms, each of these forms fills the Dharma realm,
悉放凈光雨眾寶， 如是解脫星幢入。 如來境界無邊際， 普雨法雨皆充滿， 眾會睹佛生歡喜， 此妙音聲之所見。 佛音聲量等虛空， 一切音聲悉在中， 調伏眾生靡不遍， 如是栴檀能聽受。 一切毛孔出化音， 闡揚三世諸佛名， 聞此音者皆歡喜， 蓮華光神如是見。 佛身變現不思議， 步步色相猶如海， 隨眾生心悉令見， 此妙光明之所得。 十方普現大神通， 一切眾生悉開悟， 眾妙華神於此法， 見已心生大歡喜。」
複次，凈喜境界身眾神，得憶佛往昔誓願海解脫門；光照十方身眾神，得光明普照無邊世界解脫門；海音調伏身眾神，得大音普覺一切眾生令歡喜調伏解脫門；凈華嚴髻身眾神，得身如虛空周遍住解脫門；無量威儀身眾神，得示一切眾生諸佛境界解脫門；最勝光嚴身眾神，得令一切饑乏眾生色力滿足解脫門；凈光香云身眾神，得除一切眾生煩惱垢解脫門；守護攝持身眾神，得轉一切眾生愚癡魔業解脫門；普現攝化身眾神，得普於一切世主宮殿中顯示莊嚴相解脫門；不動光明身眾神，得普攝一切眾生皆令生清凈善根解脫門。
爾時，凈喜境界身眾神，承佛威力，普觀一切身眾神眾而說頌言：
「我憶須彌塵劫前，
【現代漢語翻譯】 現代漢語譯本 （佛陀）放出清凈的光芒，如雨般灑落各種珍寶，如同解脫的星辰旗幟般進入（眾生心中）。 如來的境界無邊無際，普降法雨，充滿一切。 大眾見到佛陀都心生歡喜，這是美妙音聲所展現的景象。 佛陀的聲音量等同虛空，一切音聲都包含在其中。 調伏眾生無所不遍，如同栴檀（一種香木）能聽受（佛法）。 一切毛孔都發出化現的音聲，宣揚過去、現在、未來三世諸佛的名號。 聽到這些音聲的人都心生歡喜，蓮華光神（菩薩名）就是這樣看到的。 佛陀的身體變現不可思議，每一步都呈現出如大海般無盡的色相。 隨著眾生的心意而讓他們看到，這是美妙光明所帶來的。 十方普遍展現大神通，一切眾生都因此開悟。 眾妙華神（菩薩名）對於這種法，見到後心中生起大歡喜。
其次，凈喜境界身眾神（菩薩名），獲得了憶念佛陀往昔誓願海的解脫門；光照十方身眾神（菩薩名），獲得了光明普照無邊世界的解脫門；海音調伏身眾神（菩薩名），獲得了以大音聲普遍覺悟一切眾生，令其歡喜調伏的解脫門；凈華嚴髻身眾神（菩薩名），獲得了身體如虛空般周遍安住的解脫門；無量威儀身眾神（菩薩名），獲得了向一切眾生展示諸佛境界的解脫門；最勝光嚴身眾神（菩薩名），獲得了令一切飢餓睏乏的眾生色力滿足的解脫門；凈光香云身眾神（菩薩名），獲得了去除一切眾生煩惱垢的解脫門；守護攝持身眾神（菩薩名），獲得了轉變一切眾生愚癡魔業的解脫門；普現攝化身眾神（菩薩名），獲得了普遍在一切世主宮殿中顯示莊嚴相的解脫門；不動光明身眾神（菩薩名），獲得了普遍攝受一切眾生，使他們生起清凈善根的解脫門。
這時，凈喜境界身眾神（菩薩名），承蒙佛陀的威神之力，普遍觀察一切身眾神眾，並說頌道：
『我憶念須彌塵劫（極長的時間）之前，'
【English Translation】 English version '(The Buddha) released pure light, raining down various treasures, entering (the minds of sentient beings) like liberating star banners.' 'The realm of the Tathagata is boundless, universally raining down the Dharma rain, filling everything.' 'The assembly, seeing the Buddha, all rejoiced, this is what is seen by the wonderful sound.' 'The volume of the Buddha's voice is equal to space, all sounds are contained within it.' 'Subduing sentient beings without exception, like sandalwood (a fragrant wood) can receive (the Dharma).' 'All pores emit manifested sounds, proclaiming the names of the Buddhas of the past, present, and future three times.' 'Those who hear these sounds all rejoice, this is how the Lotus Light God (a Bodhisattva) sees it.' 'The Buddha's body manifests inconceivably, each step presenting endless forms like the ocean.' 'According to the minds of sentient beings, they are made to see, this is what is brought about by the wonderful light.' 'The great spiritual powers are universally manifested in the ten directions, all sentient beings are enlightened because of this.' 'The Various Wonderful Flower Gods (a Bodhisattva), upon seeing this Dharma, their hearts give rise to great joy.'
'Furthermore, the Pure Joy Realm Body Gods (Bodhisattva), obtained the liberation door of remembering the Buddha's past vows like an ocean; the Light Illuminating Ten Directions Body Gods (Bodhisattva), obtained the liberation door of light universally illuminating boundless worlds; the Ocean Sound Subduing Body Gods (Bodhisattva), obtained the liberation door of using great sound to universally awaken all sentient beings, causing them to rejoice and be subdued; the Pure Adorned Hairknot Body Gods (Bodhisattva), obtained the liberation door of the body abiding everywhere like space; the Immeasurable Dignity Body Gods (Bodhisattva), obtained the liberation door of showing all sentient beings the realms of the Buddhas; the Most Excellent Light Adornment Body Gods (Bodhisattva), obtained the liberation door of causing all hungry and destitute sentient beings to be satisfied in color and strength; the Pure Light Fragrant Cloud Body Gods (Bodhisattva), obtained the liberation door of removing all sentient beings' defilements of afflictions; the Guarding and Sustaining Body Gods (Bodhisattva), obtained the liberation door of transforming all sentient beings' ignorance and demonic deeds; the Universally Manifesting and Transforming Body Gods (Bodhisattva), obtained the liberation door of universally displaying adorned appearances in the palaces of all world rulers; the Immovable Light Body Gods (Bodhisattva), obtained the liberation door of universally gathering all sentient beings, causing them to generate pure good roots.'
'At that time, the Pure Joy Realm Body Gods (Bodhisattva), receiving the Buddha's majestic power, universally observed all the assembly of body gods, and spoke in verse:'
'I remember before countless kalpas (extremely long time) like the dust of Mount Sumeru,'
有佛妙光出興世， 世尊于彼如來所， 發心供養一切佛。 如來身放大光明， 其光法界靡不充， 眾生遇者心調伏， 此照方神之所見。 如來聲震十方國， 一切言音悉圓滿， 普覺群生無有餘， 調伏聞此心歡慶。 佛身清凈恒寂滅， 普現眾色無諸相， 如是遍住於世間， 此凈華神之所入。 導師如是不思議， 隨眾生心悉令見， 或坐或行或時住， 無量威儀所悟門。 佛百千劫難逢遇， 出興利益能自在， 令世悉離貧窮苦， 最勝光嚴入斯處。 如來一一齒相間， 普放香燈光焰云， 滅除一切眾生惑， 離垢云神如是見。 眾生染惑為重障， 隨逐魔徑常流轉， 如來開示解脫道， 守護執持能悟入。 我觀如來自在力， 光布法界悉充滿， 處王宮殿化眾生， 此普現神之境界。 眾生迷妄具眾苦， 佛在其中常救攝， 皆令滅惑生喜心， 不動光神所觀見。」
複次，妙色那羅延執金剛神，得見如來示現無邊色相身解脫門；日輪速疾幢執金剛神，得佛身一一毛如日輪現種種光明雲解脫門；須彌華光執金剛神，得化現無量身大神變解脫門；清凈云音執金剛神，得無邊隨類音解脫門；妙臂天主執金剛
【現代漢語翻譯】 現代漢語譯本 有一位佛陀，名為妙光（妙光：佛名），出現於世間。 世尊（世尊：對佛的尊稱）在那位如來（如來：佛的稱號）之處，發心供養一切佛。 如來身放廣大光明，其光芒充滿整個法界（法界：佛教指宇宙萬有）， 眾生遇到這光明，內心便能調伏，這是照方神（照方神：護法神名）所見到的。 如來的聲音震動十方國土，一切言語音聲都圓滿無缺， 普遍覺悟一切眾生，沒有遺漏，聽到這聲音，內心歡喜慶幸。 佛身清凈，恒常寂滅，普遍顯現各種色彩，卻沒有固定的形相， 像這樣普遍安住於世間，這是凈華神（凈華神：護法神名）所證入的境界。 導師（導師：指佛）的境界如此不可思議，隨著眾生的心意，都能讓他們見到， 或坐或行或站立，通過無量的威儀，都能使眾生開悟。 佛陀百千劫難得一遇，出現於世間，能自在地利益眾生， 使世間眾生都脫離貧窮困苦，最殊勝的光明莊嚴進入這個境界。 如來每一顆牙齒之間，都普遍放出香燈光焰云， 滅除一切眾生的迷惑，這是離垢云神（離垢云神：護法神名）所見到的。 眾生的染污迷惑是深重的障礙，總是跟隨魔的路徑流轉， 如來開示解脫之道，守護執持，就能開悟進入。 我觀察如來的自在力量，光明遍佈法界，充滿一切， 在王宮殿中教化眾生，這是普現神（普現神：護法神名）的境界。 眾生迷失妄想，充滿各種痛苦，佛陀在其中常常救護攝受， 都使他們滅除迷惑，生起歡喜心，這是不動光神（不動光神：護法神名）所觀察到的。
其次，妙色那羅延執金剛神（妙色那羅延執金剛神：護法神名），得到見到如來示現無邊色相身的解脫門；日輪速疾幢執金剛神（日輪速疾幢執金剛神：護法神名），得到佛身每一根毛孔都像日輪一樣顯現種種光明雲的解脫門；須彌華光執金剛神（須彌華光執金剛神：護法神名），得到化現無量身的大神變解脫門；清凈云音執金剛神（清凈云音執金剛神：護法神名），得到無邊隨類音的解脫門；妙臂天主執金剛（妙臂天主執金剛：護法神名）
【English Translation】 English version There was a Buddha named Wonderful Light (Wonderful Light: name of a Buddha) who appeared in the world. The World Honored One (World Honored One: a title for the Buddha) at that Thus Come One's (Thus Come One: a title for the Buddha) place, resolved to make offerings to all Buddhas. The Thus Come One's body emitted great light, its radiance filling the entire Dharma Realm (Dharma Realm: Buddhist term for the universe and all existence), Beings who encountered this light had their minds subdued, this was seen by the Illuminating Direction Spirit (Illuminating Direction Spirit: name of a Dharma-protecting spirit). The Thus Come One's voice shook the ten directions, all speech and sounds were complete and perfect, Universally awakening all beings, without omission, hearing this voice, their hearts rejoiced and were glad. The Buddha's body is pure, eternally in stillness, universally manifesting various colors, yet without fixed forms, Dwelling universally in the world in this way, this is the realm entered by the Pure Flower Spirit (Pure Flower Spirit: name of a Dharma-protecting spirit). The Guide (Guide: refers to the Buddha)'s realm is so inconceivable, according to the minds of beings, they can all see it, Whether sitting, walking, or standing, through countless dignified manners, they can all be enlightened. A Buddha is difficult to encounter in hundreds of thousands of kalpas, appearing in the world, able to benefit beings freely, Causing all beings in the world to be free from poverty and suffering, the most supreme light and adornment enters this realm. Between each of the Thus Come One's teeth, universally emitted fragrant lamp light flame clouds, Eliminating all beings' delusions, this is what the Cloud of Purity Spirit (Cloud of Purity Spirit: name of a Dharma-protecting spirit) saw. Beings' defilements and delusions are heavy obstacles, always following the path of demons, constantly transmigrating, The Thus Come One reveals the path of liberation, guarding and upholding it, one can be enlightened and enter. I observe the Thus Come One's power of freedom, light spreading throughout the Dharma Realm, filling everything, In the royal palace, transforming beings, this is the realm of the Universally Manifesting Spirit (Universally Manifesting Spirit: name of a Dharma-protecting spirit). Beings are lost in delusion, filled with various sufferings, the Buddha is always among them, saving and embracing them, Causing them all to eliminate delusion and give rise to joy, this is what the Immovable Light Spirit (Immovable Light Spirit: name of a Dharma-protecting spirit) observed.
Furthermore, the Wonderful Color Narayana Vajra-Holding Spirit (Wonderful Color Narayana Vajra-Holding Spirit: name of a Dharma-protecting spirit) attained the liberation door of seeing the Thus Come One manifest a body of boundless forms; the Sun Wheel Swift Banner Vajra-Holding Spirit (Sun Wheel Swift Banner Vajra-Holding Spirit: name of a Dharma-protecting spirit) attained the liberation door of each hair of the Buddha's body manifesting various light clouds like the sun; the Sumeru Flower Light Vajra-Holding Spirit (Sumeru Flower Light Vajra-Holding Spirit: name of a Dharma-protecting spirit) attained the liberation door of transforming and manifesting countless bodies with great spiritual powers; the Pure Cloud Sound Vajra-Holding Spirit (Pure Cloud Sound Vajra-Holding Spirit: name of a Dharma-protecting spirit) attained the liberation door of boundless sounds that follow the nature of beings; the Wonderful Arm Heavenly Lord Vajra-Holding (Wonderful Arm Heavenly Lord Vajra-Holding: name of a Dharma-protecting spirit)
神，得現為一切世間主開悟眾生解脫門；可愛樂光明執金剛神，得普開示一切佛法差別門咸盡無遺解脫門；大樹雷音執金剛神，得以可愛樂莊嚴具攝一切樹神解脫門；師子王光明執金剛神，得如來廣大福莊嚴聚皆具足明瞭解脫門；密焰吉祥目執金剛神，得普觀察險惡眾生心為現威嚴身解脫門；蓮華摩尼髻執金剛神，得普雨一切菩薩莊嚴具摩尼髻解脫門。
爾時，妙色那羅延執金剛神，承佛威力，普觀一切執金剛神眾而說頌言：
「汝應觀法王， 法王法如是， 色相無有邊， 普現於世間。 佛身一一毛， 光網不思議， 譬如凈日輪， 普照十方國。 如來神通力， 法界悉周遍， 一切眾生前， 示現無盡身。 如來說法音， 十方莫不聞， 隨諸眾生類， 悉令心滿足。 眾見牟尼尊， 處世宮殿中， 普為諸群生， 闡揚于大法。 法海漩澓處， 一切差別義， 種種方便門， 演說無窮盡。 無邊大方便， 普應十方國， 遇佛凈光明， 悉見如來身。 供養于諸佛， 億剎微塵數， 功德如虛空， 一切所瞻仰。 神通力平等， 一切剎皆現， 安坐妙道場， 普現眾生前。 焰云普照明， 種種光圓滿， 法
【現代漢語翻譯】 現代漢語譯本 神，獲得了為一切世間主開啟覺悟眾生解脫之門的能力；可愛樂光明執金剛神（指執持金剛杵，喜愛光明，具有神力的神），獲得了普遍開示一切佛法差別之門，使其全部無遺地解脫的能力；大樹雷音執金剛神（指執持金剛杵，聲音如雷鳴般的神），獲得了以可愛樂的莊嚴之物攝受一切樹神，使其解脫的能力；師子王光明執金剛神（指執持金剛杵，具有如獅子王般光明神力的神），獲得瞭如來廣大福德莊嚴聚集，完全明瞭的解脫之門；密焰吉祥目執金剛神（指執持金剛杵，眼睛如秘密火焰般吉祥的神），獲得了普遍觀察險惡眾生之心，為其顯現威嚴之身的能力；蓮華摩尼髻執金剛神（指執持金剛杵，頭頂蓮花摩尼寶髻的神），獲得了普遍降下一切菩薩莊嚴之物摩尼寶髻的能力。 當時，妙色那羅延執金剛神（指執持金剛杵，具有美妙色彩的那羅延神），承蒙佛陀的威神之力，普遍觀察一切執金剛神眾，並說了以下偈頌： 『你們應當觀察法王（指佛陀），法王的法就是這樣， 他的色相沒有邊際，普遍顯現在世間。 佛身每一根毫毛，都散發出不可思議的光網， 就像清凈的太陽輪，普遍照耀十方世界。 如來的神通之力，遍佈整個法界， 在一切眾生面前，示現無盡的身形。 如來說法的聲音，十方世界沒有聽不到的， 隨著各種眾生的類別，都讓他們內心感到滿足。 眾人都見到牟尼尊（指釋迦牟尼佛），處在世間的宮殿中， 普遍為一切眾生，闡揚偉大的佛法。 在佛法如大海般漩渦涌動之處，一切差別的意義， 種種方便的法門，演說無窮無盡。 無邊的大方便，普遍應化於十方世界， 遇到佛陀清凈的光明，都能見到如來的身形。 供養諸佛，數量如億萬剎土的微塵， 功德如虛空般廣大，為一切眾生所瞻仰。 神通之力平等無二，在一切剎土都顯現， 安坐在美妙的道場，普遍顯現在眾生面前。 火焰雲彩普遍照明，種種光明圓滿具足， 佛法如甘露般滋潤，普施一切眾生。』
【English Translation】 English version The deity, obtained the ability to open the door of liberation for all sentient beings to awaken; The Vajra-wielding deity, Adorable Light, obtained the ability to universally reveal all the differences in the Buddhadharma, enabling complete and unreserved liberation; The Vajra-wielding deity, Great Tree Thunder Sound, obtained the ability to gather all tree deities with adorable and adorned objects, leading them to liberation; The Vajra-wielding deity, Lion King Light, obtained the door of liberation through the complete understanding of the gathering of the Tathagata's vast blessings and adornments; The Vajra-wielding deity, Secret Flame Auspicious Eye, obtained the ability to universally observe the minds of dangerous sentient beings and manifest a majestic body for them; The Vajra-wielding deity, Lotus Mani Topknot, obtained the ability to universally rain down mani topknots, which are adornments for all Bodhisattvas. At that time, the Vajra-wielding deity, Wonderful Color Narayana, empowered by the Buddha's majestic power, universally observed all the Vajra-wielding deities and spoke the following verses: 'You should observe the Dharma King (referring to the Buddha), the Dharma King's Dharma is like this, His form and appearance are boundless, universally manifesting in the world. Each and every hair of the Buddha's body emits an inconceivable net of light, Like the pure sun wheel, universally illuminating the ten directions. The Tathagata's power of spiritual penetrations pervades the entire Dharma realm, In front of all sentient beings, he manifests endless forms. The Tathagata's voice of Dharma, is heard in all ten directions, According to the various kinds of sentient beings, he satisfies their hearts. All see the Muni Honored One (referring to Shakyamuni Buddha), residing in the palaces of the world, Universally for all beings, he expounds the great Dharma. In the place where the Dharma ocean swirls, the meanings of all differences, Various expedient methods, are expounded endlessly. Boundless great expedients, universally respond to the ten directions, Encountering the Buddha's pure light, all can see the Tathagata's form. Offering to all Buddhas, as numerous as the dust of billions of lands, Merit and virtue are as vast as space, revered by all. The power of spiritual penetrations is equal, manifesting in all lands, Sitting peacefully in the wondrous Bodhi-mandala, universally appearing before all beings. Flames and clouds universally illuminate, all kinds of light are complete and perfect, The Dharma is like sweet dew, universally bestowing upon all beings.'
界無不及， 示佛所行處。」
大方廣佛華嚴經卷第四 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第五
于闐國三藏實叉難陀奉 制譯
世主妙嚴品第一之五
複次，普賢菩薩摩訶薩，入不思議解脫門方便海，入如來功德海。所謂：有解脫門，名：嚴凈一切佛國土調伏眾生令究竟出離。有解脫門，名：普詣一切如來所修具足功德境界。有解脫門，名：安立一切菩薩地諸大愿海。有解脫門，名：普現法界微塵數無量身。有解脫門，名：演說遍一切國土不可思議數差別名。有解脫門，名：一切微塵中悉現無邊諸菩薩神通境界。有解脫門，名：一念中現三世劫成壞事。有解脫門，名：示現一切菩薩諸根海各入自境界。有解脫門，名：能以神通力化現種種身遍無邊法界。有解脫門，名：顯示一切菩薩修行法次第門入一切智廣大方便。
爾時，普賢菩薩摩訶薩，以自功德，復承如來威神之力，普觀一切眾會海已，即說頌言：
「佛所莊嚴廣大剎， 等於一切微塵數， 清凈佛子悉滿中， 雨不思議最妙法。 如於此會見佛坐， 一切塵中悉如是， 佛身無去亦無來， 所有國土皆明現。 顯示菩薩所修行， 無量趣地諸方便
【現代漢語翻譯】 現代漢語譯本 『界無不及，示佛所行處。』
《大方廣佛華嚴經》卷第四 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第五
于闐國三藏實叉難陀（Siksananda）奉 制譯
世主妙嚴品第一之五
複次，普賢菩薩摩訶薩（Samantabhadra Bodhisattva Mahasattva），入不思議解脫門方便海，入如來功德海。所謂：有解脫門，名：嚴凈一切佛國土調伏眾生令究竟出離。有解脫門，名：普詣一切如來所修具足功德境界。有解脫門，名：安立一切菩薩地諸大愿海。有解脫門，名：普現法界微塵數無量身。有解脫門，名：演說遍一切國土不可思議數差別名。有解脫門，名：一切微塵中悉現無邊諸菩薩神通境界。有解脫門，名：一念中現三世劫成壞事。有解脫門，名：示現一切菩薩諸根海各入自境界。有解脫門，名：能以神通力化現種種身遍無邊法界。有解脫門，名：顯示一切菩薩修行法次第門入一切智廣大方便。
爾時，普賢菩薩摩訶薩，以自功德，復承如來威神之力，普觀一切眾會海已，即說頌言：
『佛所莊嚴廣大剎，等於一切微塵數， 清凈佛子悉滿中，雨不思議最妙法。 如於此會見佛坐，一切塵中悉如是， 佛身無去亦無來，所有國土皆明現。 顯示菩薩所修行，無量趣地諸方便』
【English Translation】 English version 'The realm is boundless, showing where the Buddha walks.'
The Great Extensive Buddha Flower Adornment Sutra, Volume Four Taisho Tripitaka Volume 10, No. 0279, The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Volume Five
Translated by Tripiṭaka Master Śikṣānanda of Khotan under Imperial Decree
The Wondrous Adornments of World Rulers, Chapter One, Part Five
Furthermore, Samantabhadra Bodhisattva Mahasattva, entered the inconceivable gate of liberation, the ocean of skillful means, and entered the ocean of Tathagata's merits. Namely: There is a gate of liberation, named: 'Adorning and purifying all Buddha lands, subduing sentient beings, enabling them to ultimately transcend.' There is a gate of liberation, named: 'Universally reaching all Tathagatas, cultivating and perfecting the realm of merits.' There is a gate of liberation, named: 'Establishing all Bodhisattva grounds, the great ocean of vows.' There is a gate of liberation, named: 'Universally manifesting countless bodies, as numerous as the dust motes in the Dharma realm.' There is a gate of liberation, named: 'Expounding inconceivable numbers of different names throughout all lands.' There is a gate of liberation, named: 'Within all dust motes, manifesting the boundless spiritual powers of all Bodhisattvas.' There is a gate of liberation, named: 'In a single thought, manifesting the formation and destruction of the three periods of time.' There is a gate of liberation, named: 'Showing all Bodhisattvas' sense faculties, each entering its own realm.' There is a gate of liberation, named: 'Being able to transform and manifest various bodies with spiritual powers, pervading the boundless Dharma realm.' There is a gate of liberation, named: 'Revealing the sequential gates of all Bodhisattvas' practices, entering the vast skillful means of all-knowing wisdom.'
At that time, Samantabhadra Bodhisattva Mahasattva, with his own merits, and further relying on the majestic power of the Tathagata, having universally observed all the assemblies, then spoke in verse:
'The vast lands adorned by the Buddha, are equal to the number of all dust motes, Pure Buddha children are all within, raining down the most wondrous inconceivable Dharma. As the Buddha is seen sitting in this assembly, so it is in every dust mote, The Buddha's body neither goes nor comes, all lands are clearly manifest. Revealing the practices of Bodhisattvas, the countless paths and skillful means.'
， 及說難思真實理， 令諸佛子入法界。 出生化佛如塵數， 普應群生心所欲， 入深法界方便門， 廣大無邊悉開演。 如來名號等世間， 十方國土悉充遍， 一切方便無空過， 調伏眾生皆離垢。 佛於一切微塵中， 示現無邊大神力， 悉坐道場能演說， 如佛往昔菩提行。 三世所有廣大劫， 佛唸唸中皆示現， 彼諸成壞一切事， 不思議智無不了。 佛子眾會廣無限， 欲共測量諸佛地， 諸佛法門無有邊， 能悉了知甚為難。 佛如虛空無分別， 等真法界無所依， 化現周行靡不至， 悉坐道場成正覺。 佛以妙音廣宣暢， 一切諸地皆明瞭， 普現一一眾生前， 盡與如來平等法。」
複次，凈德妙光菩薩摩訶薩，得遍往十方菩薩眾會莊嚴道場解脫門；普德最勝燈光照菩薩摩訶薩，得一念中現無盡成正覺門教化成熟不思議眾生界解脫門；普光師子幢菩薩摩訶薩，得修習菩薩福德莊嚴出生一切佛國土解脫門；普寶焰妙光菩薩摩訶薩，得觀察佛神通境界無迷惑解脫門；普音功德海幢菩薩摩訶薩，得於一眾會道場中示現一切佛土莊嚴解脫門；普智光照如來境菩薩摩訶薩，得隨逐如來觀察甚深廣大法界藏解脫門；普覺悅意聲菩
【現代漢語翻譯】 現代漢語譯本 並且宣說難以思議的真實道理，使所有佛的弟子進入法界（dharma-dhātu，宇宙的真實本質）。 化現出如微塵般眾多的佛，普遍應和所有眾生的心願。 進入深奧法界的方便之門，廣大無邊地全部開演。 如來的名號遍佈世間，充滿十方國土。 一切方便法門都不會空過，調伏眾生，使他們都遠離煩惱。 佛在每一個微塵中，都示現無邊的大神力。 都能坐在道場中演說佛法，如同佛往昔所修的菩提行（bodhi-caryā，成佛之道）。 三世所有廣大的劫數，佛在每一個念頭中都示現出來。 那些成住壞空的一切事情，佛以不可思議的智慧都完全明瞭。 佛的弟子和聽眾廣大無邊，想要共同測量諸佛的境界。 諸佛的法門沒有邊際，能夠完全瞭解是非常困難的。 佛如同虛空沒有分別，等同於真實的法界，沒有任何依靠。 化現周遍，沒有不到的地方，都能坐在道場中成就正覺（samyak-saṃbodhi，完全的覺悟）。 佛用美妙的聲音廣泛宣說，使一切菩薩的修行階段都明瞭。 普遍出現在每一個眾生面前，給予他們與如來平等的佛法。
其次，凈德妙光菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）得到遍往十方菩薩眾會莊嚴道場解脫門（vimokṣa-mukha，解脫之門）；普德最勝燈光照菩薩摩訶薩，得到在一念中示現無盡成就正覺之門，教化成熟不可思議眾生界的解脫門；普光師子幢菩薩摩訶薩，得到修習菩薩福德莊嚴，出生一切佛國土的解脫門；普寶焰妙光菩薩摩訶薩，得到觀察佛神通境界而沒有迷惑的解脫門；普音功德海幢菩薩摩訶薩，得到在一個眾會道場中示現一切佛土莊嚴的解脫門；普智光照如來境菩薩摩訶薩，得到隨順如來觀察甚深廣大法界藏的解脫門；普覺悅意聲菩
【English Translation】 English version And expounds the inconceivable true principle, enabling all Buddha's disciples to enter the dharma-dhātu (the realm of reality). Manifesting Buddhas as numerous as dust particles, universally responding to the desires of all sentient beings. Entering the gate of expedient means to the profound dharma-dhātu, extensively and boundlessly revealing all. The names of the Tathāgata (Buddha) pervade the world, filling all the ten directions. All expedient means are not in vain, subduing sentient beings, causing them to be free from defilements. In every single dust particle, the Buddha manifests boundless great spiritual powers. All can sit in the bodhi-maṇḍa (enlightenment place) and expound the Dharma, just like the Buddha's past bodhi-caryā (path to enlightenment). All the vast kalpas (eons) of the three times, the Buddha manifests in every single thought. All the events of formation, existence, destruction, and emptiness, the Buddha completely understands with inconceivable wisdom. The assembly of Buddha's disciples is vast and limitless, desiring to jointly measure the realms of all Buddhas. The Dharma gates of all Buddhas are boundless, and it is very difficult to fully understand them. The Buddha is like space, without discrimination, equal to the true dharma-dhātu, without any reliance. Manifesting everywhere, reaching all places, all can sit in the bodhi-maṇḍa and attain samyak-saṃbodhi (perfect enlightenment). The Buddha widely proclaims with wonderful sounds, making all the stages of bodhisattva practice clear. Universally appearing before every sentient being, giving them the Dharma equal to the Tathāgata.
Furthermore, the Bodhisattva-Mahāsattva (great bodhisattva) Pure Virtue Wonderful Light obtained the liberation gate (vimokṣa-mukha) of going to the adorned bodhi-maṇḍas of bodhisattva assemblies in all ten directions; the Bodhisattva-Mahāsattva Universal Virtue Supreme Lamp Light Illumination obtained the liberation gate of manifesting endless attainments of perfect enlightenment in a single thought, teaching and maturing the inconceivable realm of sentient beings; the Bodhisattva-Mahāsattva Universal Light Lion Banner obtained the liberation gate of cultivating the adornments of bodhisattva merit and virtue, giving rise to all Buddha lands; the Bodhisattva-Mahāsattva Universal Treasure Flame Wonderful Light obtained the liberation gate of observing the Buddha's spiritual powers without confusion; the Bodhisattva-Mahāsattva Universal Sound Merit Ocean Banner obtained the liberation gate of manifesting the adornments of all Buddha lands in a single assembly bodhi-maṇḍa; the Bodhisattva-Mahāsattva Universal Wisdom Light Illuminating the Tathāgata's Realm obtained the liberation gate of following the Tathāgata and observing the profound and vast dharma-dhātu treasury; the Bodhisattva Universal Awakening Delightful Sound
薩摩訶薩，得親近承事一切諸佛供養藏解脫門；普清凈無盡福威光菩薩摩訶薩，得出世一切神變廣大加持解脫門；普寶髻華幢菩薩摩訶薩，得普入一切世間行出生菩薩無邊行門解脫門；普相最勝光菩薩摩訶薩，得能于無相法界中出現一切諸佛境界解脫門。
爾時，凈德妙光菩薩摩訶薩，承佛威力，普觀一切菩薩解脫門海已，即說頌言：
「十方所有諸國土， 一剎那中悉嚴凈， 以妙音聲轉法輪， 普遍世間無與等。 如來境界無邊際， 一念法界悉充滿， 一一塵中建道場， 悉證菩提起神變。 世尊往昔修諸行， 經于百千無量劫， 一切佛剎皆莊嚴， 出現無礙如虛空。 佛神通力無限量， 充滿無邊一切劫， 假使經于無量劫， 唸唸觀察無疲厭。 汝應觀佛神通境， 十方國土皆嚴凈， 一切於此悉現前， 唸唸不同無量種。 觀佛百千無量劫， 不得一毛之分限， 如來無礙方便門， 此光普照難思剎。 如來往劫在世間， 承事無邊諸佛海， 是故一切如川騖， 咸來供養世所尊。 如來出現遍十方， 一一塵中無量土， 其中境界皆無量， 悉住無邊無盡劫。 佛于曩劫為眾生， 修習無邊大悲海， 隨諸眾生入生
【現代漢語翻譯】 現代漢語譯本 薩摩訶薩（菩薩名），獲得了親近承事一切諸佛，供養寶藏的解脫之門；普清凈無盡福威光菩薩摩訶薩（菩薩名），獲得了超出世間一切神通變化，廣大加持的解脫之門；普寶髻華幢菩薩摩訶薩（菩薩名），獲得了普遍進入一切世間，修行出生菩薩無邊行門的解脫之門；普相最勝光菩薩摩訶薩（菩薩名），獲得了能在無相法界中顯現一切諸佛境界的解脫之門。 當時，凈德妙光菩薩摩訶薩（菩薩名），憑藉佛陀的威神之力，普遍觀察一切菩薩的解脫門海之後，就說了以下偈頌： 『十方所有諸國土，一剎那中都莊嚴清凈，以美妙的聲音轉動法輪，普遍於世間無與倫比。 如來的境界無邊無際，一念之間法界都充滿，每一個微塵中都建立道場，都證得菩提，顯現神通變化。 世尊往昔修行各種善行，經歷了百千無量劫，一切佛剎都莊嚴，顯現無礙如同虛空。 佛的神通力量沒有障礙，充滿無邊的一切劫，即使經過無量劫，唸唸觀察也不會疲倦厭煩。 你應該觀察佛的神通境界，十方國土都莊嚴清凈，一切都在這裡顯現，唸唸不同，有無量種類。 觀察佛百千無量劫，也無法得到一毛的限度，如來無礙的方便之門，這光明普遍照耀難以思議的剎土。 如來往昔劫在世間，承事無邊諸佛如海，因此一切都像川流不息，都來供養世間所尊敬的佛陀。 如來出現遍佈十方，每一個微塵中都有無量國土，其中的境界都無量，都安住于無邊無盡的劫數。 佛在過去劫爲了眾生，修習無邊的大悲之海，隨著眾生進入生
【English Translation】 English version Samohasattva (a Bodhisattva), obtained the liberation gate of being close to and serving all Buddhas, and offering the treasury of Dharma; Puqingjing Wujin Fuweiguang Bodhisattva Mahasattva (a Bodhisattva), obtained the liberation gate of transcending all worldly supernatural transformations and vast blessings; Pubaoji Huachuang Bodhisattva Mahasattva (a Bodhisattva), obtained the liberation gate of universally entering all worlds, practicing the boundless practices of Bodhisattvas; Puxiang Zuisheng Guang Bodhisattva Mahasattva (a Bodhisattva), obtained the liberation gate of being able to manifest all Buddha realms in the formless Dharma realm. At that time, Jingde Miaoguang Bodhisattva Mahasattva (a Bodhisattva), relying on the Buddha's majestic power, having universally observed the sea of liberation gates of all Bodhisattvas, then spoke the following verses: 'All the lands in the ten directions, are adorned and purified in an instant, turning the Dharma wheel with wonderful sounds, universally unparalleled in the world. The realm of the Tathagata is boundless, the Dharma realm is filled in a single thought, in each dust particle a Bodhimanda is established, all attaining Bodhi and manifesting supernatural transformations. The World Honored One practiced various good deeds in the past, having gone through hundreds of thousands of countless kalpas, all Buddha lands are adorned, appearing unobstructed like the void. The Buddha's supernatural power is without obstruction, filling all boundless kalpas, even if observing for countless kalpas, one would not be tired or weary. You should observe the Buddha's supernatural realm, the lands in the ten directions are all adorned and purified, everything appears here, different in every thought, with countless kinds. Observing the Buddha for hundreds of thousands of countless kalpas, one cannot obtain even a hair's breadth of limit, the Tathagata's unobstructed expedient gate, this light universally illuminates inconceivable lands. The Tathagata in past kalpas in the world, served the boundless sea of Buddhas, therefore all come like a flowing river, all come to offer to the World Honored One. The Tathagata appears throughout the ten directions, in each dust particle there are countless lands, the realms within are all immeasurable, all abiding in boundless and endless kalpas. The Buddha in past kalpas for the sake of sentient beings, cultivated the boundless ocean of great compassion, following sentient beings into birth
死， 普化眾會令清凈。 佛住真如法界藏， 無相無形離諸垢， 眾生觀見種種身， 一切苦難皆消滅。」
複次，海月光大明菩薩摩訶薩，得出生菩薩諸地諸波羅蜜教化眾生及嚴凈一切佛國土方便解脫門；云音海光離垢藏菩薩摩訶薩，得唸唸中普入法界種種差別處解脫門；智生寶髻菩薩摩訶薩，得不可思議劫於一切眾生前現清凈大功德解脫門；功德自在王凈光菩薩摩訶薩，得普見十方一切菩薩初詣道場時種種莊嚴解脫門；善勇猛蓮華髻菩薩摩訶薩，得隨諸眾生根解海普為顯示一切佛法解脫門；普智云日幢菩薩摩訶薩，得成就如來智永住無量劫解脫門；大精進金剛𪗇菩薩摩訶薩，得普入一切無邊法印力解脫門；香焰光幢菩薩摩訶薩，得顯示現在一切佛始修菩薩行乃至成就智慧聚解脫門；大明德深美音菩薩摩訶薩，得安住毗盧遮那一切大愿海解脫門；大福光智生菩薩摩訶薩，得顯示如來遍法界甚深境界解脫門。
爾時，海月光大明菩薩摩訶薩，承佛威力，普觀一切菩薩眾莊嚴海已，即說頌言：
「諸波羅蜜及諸地， 廣大難思悉圓滿， 無量眾生盡調伏， 一切佛土皆嚴凈。 如佛教化眾生界， 十方國土皆充滿， 一念心中轉法輪， 普應群情無不遍。 佛于無量廣大劫
【現代漢語翻譯】 現代漢語譯本 『死』，普遍教化所有集會，使他們清凈。 佛安住于真如法界藏（宇宙真理的寶藏），無相無形，遠離一切污垢。 眾生觀見佛的種種化身，一切苦難都得以消滅。
再次，海月光大明菩薩摩訶薩（菩薩名，意為如海月般光明的菩薩），獲得了出生菩薩諸地（菩薩修行的各個階段）和諸波羅蜜（到達彼岸的六種方法）的教化眾生以及莊嚴清凈一切佛國土的方便解脫門（通往解脫的法門）；云音海光離垢藏菩薩摩訶薩（菩薩名，意為如雲音般光明，遠離污垢的菩薩），獲得了在每一個念頭中普遍進入法界種種差別之處的解脫門；智生寶髻菩薩摩訶薩（菩薩名，意為智慧生起，頭戴寶髻的菩薩），獲得了在不可思議的劫數中於一切眾生前顯現清凈大功德的解脫門；功德自在王凈光菩薩摩訶薩（菩薩名，意為功德自在，如凈光般的菩薩），獲得了普遍見到十方一切菩薩初次到達道場時種種莊嚴的解脫門；善勇猛蓮華髻菩薩摩訶薩（菩薩名，意為善於勇猛，頭戴蓮花寶髻的菩薩），獲得了隨順一切眾生的根性理解，普遍為他們顯示一切佛法的解脫門；普智云日幢菩薩摩訶薩（菩薩名，意為智慧如雲日般，高舉旗幟的菩薩），獲得了成就如來智慧，永住無量劫的解脫門；大精進金剛𪗇菩薩摩訶薩（菩薩名，意為精進如金剛，手持金剛杵的菩薩），獲得了普遍進入一切無邊法印力量的解脫門；香焰光幢菩薩摩訶薩（菩薩名，意為香焰光明，高舉旗幟的菩薩），獲得了顯示現在一切佛開始修行菩薩行，乃至成就智慧聚集的解脫門；大明德深美音菩薩摩訶薩（菩薩名，意為具有大光明美德，聲音深美的菩薩），獲得了安住于毗盧遮那（佛名，意為光明遍照）一切大愿海的解脫門；大福光智生菩薩摩訶薩（菩薩名，意為具有大福光明，智慧生起的菩薩），獲得了顯示如來遍佈法界的甚深境界的解脫門。
那時，海月光大明菩薩摩訶薩，憑藉佛的威神力量，普遍觀察一切菩薩眾的莊嚴大海之後，即說頌言：
『諸波羅蜜（到達彼岸的六種方法）和諸地（菩薩修行的各個階段），廣大難思，都圓滿成就， 無量眾生都被調伏，一切佛土都莊嚴清凈。 如來教化眾生界，十方國土都充滿， 在一念心中轉法輪（佛法的傳播），普遍應和眾生的心意，無所不遍。 佛在無量廣大劫中
【English Translation】 English version 'Death,' universally teaching all assemblies, making them pure. The Buddha dwells in the treasury of the true suchness dharma realm (the treasure of cosmic truth), without form or appearance, free from all defilements. Sentient beings see the various manifestations of the Buddha, and all suffering is extinguished.
Furthermore, the Bodhisattva Mahasattva Sea Moon Great Light (a Bodhisattva's name, meaning a Bodhisattva as bright as the sea moon), obtained the expedient liberation gate (a path to liberation) of giving rise to the Bodhisattva's various stages (stages of Bodhisattva practice) and the Paramitas (six methods to reach the other shore), teaching sentient beings, and adorning and purifying all Buddha lands; the Bodhisattva Mahasattva Cloud Sound Sea Light Immaculate Treasury (a Bodhisattva's name, meaning a Bodhisattva as bright as cloud sound, free from defilements), obtained the liberation gate of universally entering the various different places of the dharma realm in every thought; the Bodhisattva Mahasattva Wisdom Born Jeweled Crest (a Bodhisattva's name, meaning a Bodhisattva whose wisdom arises, wearing a jeweled crest), obtained the liberation gate of manifesting pure great merit before all sentient beings in inconceivable kalpas; the Bodhisattva Mahasattva Merit Sovereign Pure Light (a Bodhisattva's name, meaning a Bodhisattva whose merit is sovereign, like pure light), obtained the liberation gate of universally seeing the various adornments of all Bodhisattvas in the ten directions when they first arrive at the place of enlightenment; the Bodhisattva Mahasattva Good Courageous Lotus Crest (a Bodhisattva's name, meaning a Bodhisattva who is good and courageous, wearing a lotus crest), obtained the liberation gate of universally displaying all the Buddha's teachings according to the roots of understanding of all sentient beings; the Bodhisattva Mahasattva Universal Wisdom Cloud Sun Banner (a Bodhisattva's name, meaning a Bodhisattva whose wisdom is like the cloud sun, holding a banner), obtained the liberation gate of accomplishing the Tathagata's wisdom and dwelling for immeasurable kalpas; the Bodhisattva Mahasattva Great Diligence Vajra Pestle (a Bodhisattva's name, meaning a Bodhisattva who is diligent like a vajra, holding a vajra pestle), obtained the liberation gate of universally entering the power of all boundless dharma seals; the Bodhisattva Mahasattva Fragrant Flame Light Banner (a Bodhisattva's name, meaning a Bodhisattva whose fragrant flame is bright, holding a banner), obtained the liberation gate of displaying how all Buddhas of the present began their Bodhisattva practice, up to the accomplishment of the accumulation of wisdom; the Bodhisattva Mahasattva Great Virtue Profound Beautiful Sound (a Bodhisattva's name, meaning a Bodhisattva with great bright virtue and a profound beautiful sound), obtained the liberation gate of dwelling in the great ocean of all vows of Vairocana (a Buddha's name, meaning the one who illuminates everywhere); the Bodhisattva Mahasattva Great Fortune Light Wisdom Born (a Bodhisattva's name, meaning a Bodhisattva with great fortune light, whose wisdom arises), obtained the liberation gate of displaying the profound realm of the Tathagata pervading the dharma realm.
At that time, the Bodhisattva Mahasattva Sea Moon Great Light, relying on the Buddha's majestic power, having universally observed the adorned ocean of all Bodhisattvas, then spoke the following verses:
'The Paramitas (six methods to reach the other shore) and the stages (stages of Bodhisattva practice), vast and inconceivable, are all perfectly accomplished, Immeasurable sentient beings are all subdued, and all Buddha lands are adorned and purified. As the Tathagata teaches the realm of sentient beings, the ten directions of lands are all filled, In a single thought, the wheel of dharma (the propagation of Buddha's teachings) is turned, universally responding to the minds of sentient beings, without exception. The Buddha in immeasurable vast kalpas
， 普現一切眾生前， 如其往昔廣修治， 示彼所行清凈處。 我睹十方無有餘， 亦見諸佛現神通， 悉坐道場成正覺， 眾會聞法共圍繞。 廣大光明佛法身， 能以方便現世間， 普隨眾生心所樂， 悉稱其根而雨法。 真如平等無相身， 離垢光明凈法身， 智慧寂靜身無量， 普應十方而演法。 法王諸力皆清凈， 智慧如空無有邊， 悉為開示無遺隱， 普使眾生同悟入。 如佛往昔所修治， 乃至成於一切智， 今放光明遍法界， 于中顯現悉明瞭。 佛以本願現神通， 一切十方無不照， 如佛往昔修治行， 光明網中皆演說。 十方境界無有盡， 無等無邊各差別， 佛無礙力發大光， 一切國土皆明顯。」
爾時，如來師子之座，眾寶、妙華、輪臺、基陛，及諸戶牖，如是一切莊嚴具中，一一各出佛剎微塵數菩薩摩訶薩，其名曰：海慧自在神通王菩薩摩訶薩、雷音普震菩薩摩訶薩、眾寶光明髻菩薩摩訶薩、大智日勇猛慧菩薩摩訶薩、不思議功德寶智印菩薩摩訶薩、百目蓮華髻菩薩摩訶薩、金焰圓滿光菩薩摩訶薩、法界普音菩薩摩訶薩、云音凈月菩薩摩訶薩、善勇猛光明幢菩薩摩訶薩……。如是等而為上首，有眾多佛剎
【現代漢語翻譯】 現代漢語譯本 普遍在一切眾生面前顯現， 依據他們過去廣泛修習的功德，向他們展示所修行的清凈境界。 我看見十方世界沒有遺漏，也看見諸佛顯現神通， 都坐在菩提道場成就正覺，大眾集會聽聞佛法共同圍繞。 廣大光明的佛法身，能夠以方便法門顯現在世間， 普遍隨順眾生的心意所喜好，都按照他們的根器降下佛法。 真如平等無相的法身，遠離垢染光明清凈的法身， 智慧寂靜的法身無量無邊，普遍應化十方世界而演說佛法。 法王（佛）的各種力量都清凈無染，智慧如同虛空沒有邊際， 全部為眾生開示而沒有絲毫隱瞞，普遍使眾生一同領悟進入佛道。 如同佛陀往昔所修行的功德，乃至成就一切智慧， 如今放出光明遍照法界，在光明中顯現一切都清清楚楚。 佛陀以本願力顯現神通，照耀一切十方世界沒有不被照到的， 如同佛陀往昔修行的種種行為，都在光明網中演說。 十方世界的境界沒有窮盡，無與倫比、無邊無際各不相同， 佛陀以無礙的力量發出大光明，一切國土都清晰顯現。
這時，如來的獅子座，各種寶物、美妙的蓮花、輪臺、基座，以及各種門窗，像這樣一切莊嚴的器具中，每一個都出現佛剎微塵數（形容極多）的菩薩摩訶薩（大菩薩），他們的名字是：海慧自在神通王菩薩摩訶薩、雷音普震菩薩摩訶薩、眾寶光明髻菩薩摩訶薩、大智日勇猛慧菩薩摩訶薩、不思議功德寶智印菩薩摩訶薩、百目蓮華髻菩薩摩訶薩、金焰圓滿光菩薩摩訶薩、法界普音菩薩摩訶薩、云音凈月菩薩摩訶薩、善勇猛光明幢菩薩摩訶薩……。像這樣等等的菩薩為首，有眾多佛剎（佛所教化的世界）的菩薩。
【English Translation】 English version Universally appearing before all sentient beings, According to their past extensive cultivation, showing them the pure realms they have practiced. I see the ten directions without omission, and also see the Buddhas manifesting their spiritual powers, All sitting in the Bodhi-mandala, attaining perfect enlightenment, with the assembly listening to the Dharma, surrounding them. The vast and luminous Dharma-body of the Buddha, able to manifest in the world through skillful means, Universally according with the desires of sentient beings, raining down the Dharma according to their capacities. The Dharma-body of true suchness, equal and without form, the pure Dharma-body, free from defilements and luminous, The wisdom-serene body, immeasurable, universally responding to the ten directions, expounding the Dharma. The King of Dharma's (Buddha's) powers are all pure, wisdom like space, without boundaries, All are revealed without any concealment, universally enabling sentient beings to awaken and enter the path. Like the merits the Buddha cultivated in the past, until achieving all wisdom, Now emitting light that pervades the Dharma realm, in which everything is clearly revealed. The Buddha manifests spiritual powers through original vows, illuminating all ten directions without exception, Like the practices the Buddha cultivated in the past, all are expounded in the net of light. The realms of the ten directions are endless, incomparable, boundless, and each different, The Buddha, with unobstructed power, emits great light, making all lands clearly visible.
At that time, from the Lion Throne of the Tathagata, from all the treasures, wondrous flowers, wheel platforms, bases, and all the windows, from each of these adornments, there emerged as many Bodhisattva Mahasattvas (great Bodhisattvas) as there are dust particles in a Buddha-land. Their names are: Ocean Wisdom Self-Mastery Spiritual Power King Bodhisattva Mahasattva, Thunder Sound Universal Vibration Bodhisattva Mahasattva, Assembly of Treasures Luminous Crest Bodhisattva Mahasattva, Great Wisdom Sun Courageous Wisdom Bodhisattva Mahasattva, Inconceivable Merit Treasure Wisdom Seal Bodhisattva Mahasattva, Hundred-Eyed Lotus Crest Bodhisattva Mahasattva, Golden Flame Perfect Light Bodhisattva Mahasattva, Dharma Realm Universal Sound Bodhisattva Mahasattva, Cloud Sound Pure Moon Bodhisattva Mahasattva, Good Courageous Luminous Banner Bodhisattva Mahasattva... Such Bodhisattvas and others were the leaders, and there were many Bodhisattvas from numerous Buddha-lands.
微塵數同時出現。此諸菩薩，各興種種供養云，所謂：一切摩尼寶華云、一切蓮華妙香云、一切寶圓滿光云、無邊境界香焰云、日藏摩尼輪光明雲、一切悅意樂音云、無邊色相一切寶燈光焰云、眾寶樹枝華果云、無盡寶清凈光明摩尼王云、一切莊嚴具摩尼王云……。如是等諸供養云，有佛世界微塵數。彼諸菩薩，一一皆興如是供養云，雨於一切道場眾海，相續不絕。現是云已，右繞世尊，經無量百千匝，隨其方面，去佛不遠，化作無量種種寶蓮華師子之座；各于其上，結跏趺坐。是諸菩薩所行清凈廣大如海，得智慧光照普門法，隨順諸佛，所行無礙；能入一切辯才法海，得不思議解脫法門，住于如來普門之地；已得一切陀羅尼門，悉能容受一切法海，善住三世平等智地；已得深信，廣大喜樂，無邊福聚，極善清凈；虛空法界靡不觀察，十方世界一切國土，所有佛興，咸勤供養。
爾時，海慧自在神通王菩薩摩訶薩，承佛威力，普觀一切道場眾海，即說頌言：
「諸佛所悟悉已知， 如空無礙皆明照， 光遍十方無量土， 處於眾會普嚴潔。 如來功德不可量， 十方法界悉充滿， 普坐一切樹王下， 諸大自在共雲集。 佛有如是神通力， 一念現於無盡相， 如來境界無有邊， 各
【現代漢語翻譯】 現代漢語譯本 如同微塵數量一樣多的菩薩同時出現。這些菩薩各自興起種種供養云，包括：一切摩尼寶華云（摩尼寶：如意寶珠，能發出光芒，滿足願望）、一切蓮華妙香云、一切寶圓滿光云、無邊境界香焰云、日藏摩尼輪光明雲、一切悅意樂音云、無邊色相一切寶燈光焰云、眾寶樹枝華果云、無盡寶清凈光明摩尼王云、一切莊嚴具摩尼王云……。像這樣的供養云，數量有如佛世界微塵數。那些菩薩，每一個都興起這樣的供養云，降落在一切道場眾海之上，連綿不斷。展現這些云之後，他們右繞世尊，繞行無數百千圈，然後各自朝向一方，在離佛不遠的地方，化現出無數種種寶蓮花獅子座；各自在上面結跏趺坐。這些菩薩所修行的清凈廣大如海，獲得了智慧光明，照耀著普門之法，隨順著諸佛的教導，所行無礙；能夠進入一切辯才法海，獲得不可思議的解脫法門，安住于如來普門之地；已經獲得一切陀羅尼門（陀羅尼：總持，能持一切法），能夠容納一切法海，善於安住於三世平等智慧之地；已經獲得深厚的信心，廣大的喜悅，無邊的福德聚集，極其清凈；虛空法界沒有不觀察到的，十方世界一切國土，所有佛陀出現的地方，都勤奮地供養。 這時，海慧自在神通王菩薩摩訶薩（菩薩摩訶薩：大菩薩），承蒙佛的威神之力，普遍觀察一切道場眾海，隨即說偈頌道： 『諸佛所證悟的我都已了知，如同虛空一樣無礙，都明亮照耀，光明遍佈十方無量國土，處於眾會之中，普遍莊嚴清凈。 如來的功德不可衡量，充滿十方法界，普遍坐在一切樹王之下，諸大自在者共同雲集。 佛有這樣的神通力量，一念之間顯現出無盡的形象，如來的境界沒有邊際，各自……』
【English Translation】 English version Bodhisattvas as numerous as dust particles simultaneously appeared. These Bodhisattvas each raised various clouds of offerings, including: clouds of all Mani jewels and flowers (Mani jewel: a wish-fulfilling jewel that emits light and fulfills desires), clouds of all lotus flowers and wondrous fragrances, clouds of all perfectly radiant jewels, clouds of fragrant flames of boundless realms, clouds of light from the sun-treasury Mani wheel, clouds of all pleasing and delightful sounds, clouds of light and flames from all jeweled lamps of boundless forms, clouds of jeweled tree branches, flowers, and fruits, clouds of endless pure light Mani kings, clouds of all adornment Mani kings... Such clouds of offerings were as numerous as the dust particles in a Buddha-world. Each of those Bodhisattvas raised such clouds of offerings, raining down upon all the assemblies of the Bodhimanda, continuously without interruption. Having manifested these clouds, they circumambulated the World-Honored One to the right, circling countless hundreds of thousands of times, and then each facing a direction, not far from the Buddha, they transformed into countless various jeweled lotus lion thrones; each sat upon them in the lotus posture. The practice of these Bodhisattvas was pure and vast like the ocean, they had obtained the light of wisdom, illuminating the Dharma of Universal Access, following the teachings of all Buddhas, their practice was unobstructed; they were able to enter the ocean of all eloquence, obtain the inconceivable Dharma-gate of liberation, and abide in the Universal Access ground of the Tathagata; they had already obtained all Dharani gates (Dharani: a mnemonic device, a summary of teachings), able to contain all the ocean of Dharma, and were skilled in abiding in the ground of equal wisdom of the three times; they had already obtained deep faith, vast joy, boundless accumulations of merit, and were extremely pure; there was no realm in the Dharma-realm of emptiness that they did not observe, and in all the lands of the ten directions, wherever Buddhas arose, they diligently made offerings. At that time, the Bodhisattva Mahasattva (Mahasattva: great Bodhisattva) named Ocean Wisdom Sovereign Power King, empowered by the Buddha's majestic power, universally observed all the assemblies of the Bodhimanda, and then spoke in verse: 'All that the Buddhas have realized, I have understood, like the void, unobstructed, all is brightly illuminated, light pervades the immeasurable lands of the ten directions, being in the assemblies, universally adorned and pure. The merits of the Tathagata are immeasurable, filling the Dharma-realm of the ten directions, universally sitting beneath all the king of trees, all the great sovereigns gather together. The Buddha has such miraculous power, in a single thought manifesting endless forms, the realm of the Tathagata has no boundaries, each...'
隨解脫能觀見。 如來往昔經劫海， 在於諸有勤修行， 種種方便化眾生， 令彼受行諸佛法。 毗盧遮那具嚴好， 坐蓮華藏師子座， 一切眾會皆清凈， 寂然而住同瞻仰。 摩尼寶藏放光明， 普發無邊香焰云， 無量華纓共垂布， 如是座上如來坐。 種種嚴飾吉祥門， 恒放燈光寶焰云， 廣大熾然無不照， 牟尼處上增嚴好。 種種摩尼綺麗窗， 妙寶蓮華所垂飾， 恒出妙音聞者悅， 佛坐其上特明顯。 寶輪承座半月形， 金剛為臺色焰明， 持髻菩薩常圍繞， 佛在其中最光耀。 種種變化滿十方， 演說如來廣大愿， 一切影像于中現， 如是座上佛安坐。」
爾時，雷音普震菩薩摩訶薩，承佛威力，普觀一切道場眾海，即說頌言：
「世尊往集菩提行， 供養十方無量佛， 善逝威力所加持， 如來座中無不睹。 香焰摩尼如意王， 填飾妙華師子座， 種種莊嚴皆影現， 一切眾會悉明矚。 佛座普現莊嚴相， 唸唸色類各差別， 隨諸眾生解不同， 各見佛坐于其上。 寶枝垂布蓮華網， 華開踴現諸菩薩， 各出微妙悅意聲， 稱讚如來坐于座。 佛功德量如虛空， 一切莊
【現代漢語翻譯】 現代漢語譯本 隨著解脫的智慧，可以觀察到實相。 如來（Tathagata，佛的稱號）在過去無量劫中，在各種存在形式中勤奮修行， 用種種方便法門教化眾生，使他們能夠接受並修行諸佛的教法。 毗盧遮那佛（Vairocana，法身佛）具足莊嚴美好，端坐在蓮華藏師子座上， 一切與會大眾都清凈無染，寂靜安住，一同瞻仰佛陀。 摩尼寶藏（Mani，如意寶珠）放出光明，普遍散發無邊香焰云， 無數華鬘瓔珞共同垂掛，如是莊嚴的寶座上，如來安坐。 各種裝飾吉祥的門，恒常放出燈光和寶焰云， 廣大熾盛的光芒無不照耀，牟尼（Muni，佛的稱號）安坐其上，更增莊嚴美好。 各種摩尼寶珠裝飾的綺麗窗戶，用美妙的寶蓮花垂飾， 恒常發出美妙的聲音，聽聞者心生喜悅，佛陀安坐其上，顯得格外明顯。 寶輪承托著半月形的寶座，金剛為臺，光色焰明， 持髻菩薩（Bodhisattva with a topknot）常常圍繞在旁，佛陀在其中最為光耀。 種種變化充滿十方世界，演說如來廣大的誓願， 一切影像都在其中顯現，如是寶座上，佛陀安然端坐。
這時，雷音普震菩薩摩訶薩（Bodhisattva Mahasattva，大菩薩）承佛的威神之力，普遍觀察一切道場中的大眾，即說頌言：
『世尊（Bhagavan，佛的尊稱）過去積聚菩提（Bodhi，覺悟）之行，供養十方無量諸佛， 善逝（Sugata，佛的稱號）的威神之力所加持，如來寶座中的一切無不被看見。 香焰摩尼如意寶王，裝飾著美妙的蓮花師子座， 種種莊嚴都顯現出影像，一切與會大眾都清晰地看見。 佛座普遍顯現莊嚴的景象，唸唸之間，色彩種類各不相同， 隨著眾生理解的不同，各自看見佛陀安坐于其上。 寶枝垂掛著蓮花網，蓮花開放，涌現出諸菩薩， 各自發出微妙悅耳的聲音，稱讚如來安坐于寶座之上。 佛陀的功德量如虛空一般，一切莊
【English Translation】 English version With the wisdom of liberation, one can observe reality. The Tathagata (Buddha's title) in the past countless kalpas, diligently practiced in various forms of existence, Using various skillful means to teach sentient beings, enabling them to receive and practice the teachings of all Buddhas. Vairocana (Dharmakaya Buddha) is adorned with magnificent beauty, sitting on the Lion Throne of the Lotus Treasury, All the assembly are pure and undefiled, dwelling in silence, gazing at the Buddha together. The Mani (wish-fulfilling jewel) treasure emits light, universally spreading boundless fragrant flame clouds, Countless flower garlands hang together, on such a magnificent throne, the Tathagata sits. Various auspiciously decorated gates, constantly emit light and precious flame clouds, The vast and blazing light shines everywhere, Muni (Buddha's title) sitting upon it, further enhancing its magnificence. Various Mani jewel-decorated beautiful windows, adorned with exquisite precious lotuses, Constantly emit wonderful sounds, delighting those who hear, the Buddha sitting upon it, appears particularly prominent. A precious wheel supports the crescent-shaped throne, with a diamond platform, its color and flames bright, Bodhisattvas with topknots constantly surround it, the Buddha within is the most radiant. Various transformations fill the ten directions, expounding the vast vows of the Tathagata, All images appear within it, on such a throne, the Buddha sits peacefully.
At that time, the Bodhisattva Mahasattva (Great Bodhisattva) of Thunderous Sound, empowered by the Buddha's majestic power, universally observed the assembly in all the Bodhimandas, and spoke in verses:
'The Bhagavan (Buddha's honorific title) in the past accumulated the practice of Bodhi (enlightenment), making offerings to countless Buddhas in the ten directions, Empowered by the majestic power of the Sugata (Buddha's title), everything in the Tathagata's throne is seen. The fragrant flame Mani wish-fulfilling jewel king, adorns the exquisite lotus lion throne, All kinds of adornments manifest as images, all the assembly clearly see. The Buddha's throne universally manifests magnificent scenes, in every moment, the colors and types are different, According to the different understandings of sentient beings, each sees the Buddha sitting upon it. Precious branches hang lotus nets, lotuses bloom, and Bodhisattvas emerge, Each emits subtle and pleasing sounds, praising the Tathagata sitting on the throne. The measure of the Buddha's merits is like the void, all the adorn
嚴從此生， 一一地中嚴飾事， 一切眾生不能了。 金剛為地無能壞， 廣博清凈極夷坦， 摩尼為網垂布空， 菩提樹下皆周遍。 其地無邊色相殊， 真金為末布其中， 普散名華及眾寶， 悉以光瑩如來座。 地神歡喜而踴躍， 剎那示現無有盡， 普興一切莊嚴云， 恒在佛前瞻仰住。 寶燈廣大極熾然， 香焰流光無斷絕， 隨時示現各差別， 地神以此為供養。 十方一切剎土中， 彼地所有諸莊嚴， 今此道場無不現， 以佛威神故能爾。」
爾時，眾寶光明髻菩薩摩訶薩，承佛威力，普觀一切道場眾海，即說頌言：
「世尊往昔修行時， 見諸佛土皆圓滿， 如是所見地無盡， 此道場中皆顯現。 世尊廣大神通力， 舒光普雨摩尼寶， 如是寶藏散道場， 其地週迴悉嚴麗。 如來福德神通力， 摩尼妙寶普莊嚴， 其地及以菩提樹， 遞發光音而演說。 寶燈無量從空雨， 寶王間錯為嚴飾， 悉吐微妙演法音， 如是地神之所現。 寶地普現妙光云， 寶炬焰明如電發， 寶網遐張覆其上， 寶枝雜布為嚴好。 汝等普觀於此地， 種種妙寶所莊嚴， 顯示眾生諸業海， 令彼了知
【現代漢語翻譯】 現代漢語譯本 從這（佛陀）誕生開始， 每一處地方的莊嚴裝飾，一切眾生都無法完全瞭解。 地面堅固如金剛無法摧毀，廣闊清凈極其平坦， 摩尼寶珠結成網狀垂掛在空中，菩提樹下都遍佈。 這地面無邊無際，色彩各異，用真金磨成的粉末鋪在其中， 普遍散佈著名貴的花朵和各種珍寶，都用光芒照耀著如來的寶座。 地神歡喜地跳躍，剎那間展現出無盡的景象， 普遍興起一切莊嚴的雲彩，恒常在佛前瞻仰駐留。 寶燈廣大極其熾熱，香氣和光芒流動不絕， 隨時展現出各種不同的景象，地神用這些來供養。 十方一切剎土中，那些地方所有的莊嚴， 現在這個道場都無不顯現，這是因為佛陀的威神之力。
這時，眾寶光明髻菩薩摩訶薩（菩薩中的大菩薩，頭頂有眾多寶珠裝飾），承蒙佛陀的威神之力，普遍觀察一切道場中的大眾，即說頌道：
『世尊往昔修行時，見到諸佛的國土都圓滿， 像這樣所見到的地面無邊無盡，都在這個道場中顯現。 世尊廣大的神通之力，舒放光明普遍降下摩尼寶珠， 像這樣的寶藏散佈在道場，地面周圍都莊嚴美麗。 如來的福德和神通之力，用摩尼妙寶普遍莊嚴， 地面以及菩提樹，都交替發出光芒和聲音來演說佛法。 無量的寶燈從空中降落，寶王交錯排列作為裝飾， 都吐出微妙的法音，這是地神所展現的景象。 寶地普遍顯現美妙的光云，寶炬的光焰明亮如閃電， 寶網廣闊地張開覆蓋其上，寶枝交錯分佈作為美好的裝飾。 你們都普遍觀察這片土地，用各種美妙的珍寶所莊嚴， 顯示眾生各種業力的海洋，使他們能夠了解。』
【English Translation】 English version From this birth onwards, The majestic adornments of each and every place, all sentient beings cannot fully comprehend. The ground is as indestructible as diamond, vast, pure, and extremely flat, Mani jewels form a net hanging in the air, spreading everywhere beneath the Bodhi tree. This ground is boundless and of various colors, with powdered pure gold scattered within, Universally scattering precious flowers and various treasures, all illuminating the Tathagata's seat. The earth deities joyfully leap, manifesting endless scenes in an instant, Universally raising clouds of all adornments, constantly gazing and dwelling before the Buddha. The jeweled lamps are vast and extremely blazing, the fragrance and light flow without ceasing, Manifesting various different scenes at all times, the earth deities use these as offerings. In all the lands of the ten directions, all the adornments of those places, Now all appear in this Bodhimanda, it is because of the Buddha's majestic power.
At that time, the Bodhisattva Mahasattva (a great Bodhisattva with many jewels adorning his head) named 'Crown of Light of Many Jewels', empowered by the Buddha's majestic power, universally observed the assembly in all the Bodhimandas, and then spoke in verse:
'When the World Honored One practiced in the past, he saw all the Buddha lands were perfect, The ground he saw like this was boundless and endless, all appearing in this Bodhimanda. The World Honored One's vast supernatural power, emits light and universally rains down Mani jewels, Such treasures are scattered in the Bodhimanda, the ground all around is majestic and beautiful. The Tathagata's merit and supernatural power, universally adorns with Mani jewels, The ground and the Bodhi tree, alternately emit light and sound to expound the Dharma. Countless jeweled lamps rain down from the sky, jeweled kings are interspersed as decorations, All emit subtle Dharma sounds, this is what the earth deities manifest. The jeweled ground universally manifests wondrous light clouds, the flames of jeweled torches are bright like lightning, The jeweled net is widely spread covering above, jeweled branches are scattered as beautiful adornments. You all universally observe this land, adorned with various wondrous treasures, Revealing the ocean of all sentient beings' karmas, enabling them to understand.'
真法性。 普遍十方一切佛， 所有圓滿菩提樹， 莫不皆現道場中， 演說如來清凈法。 隨諸眾生心所樂， 其地普出妙音聲， 如佛座上所應演， 一一法門咸具說。 其地恒出妙香光， 光中普演清凈音， 若有眾生堪受法， 悉使得聞煩惱滅。 一一莊嚴悉圓滿， 假使億劫無能說， 如來神力靡不周， 是故其地皆嚴凈。」
爾時，大智日勇猛慧菩薩摩訶薩，承佛威力，普觀一切道場眾海，即說頌言：
「世尊凝睟處法堂， 炳然照耀宮殿中， 隨諸眾生心所樂， 其身普現十方土。 如來宮殿不思議， 摩尼寶藏為嚴飾， 諸莊嚴具咸光耀， 佛坐其中特明顯。 摩尼為柱種種色， 真金鈴鐸如雲布， 寶階四面列成行， 門闥隨方咸洞啟。 妙華繒綺莊嚴帳， 寶樹枝條共嚴飾， 摩尼瓔珞四面垂， 智海于中湛然坐。 摩尼為網妙香幢， 光焰燈明若云布， 覆以種種莊嚴具， 超世正知於此坐。 十方普現變化云， 其云演說遍世間， 一切眾生悉調伏， 如是皆從佛宮現。 摩尼為樹發妙華， 十方所有無能匹， 三世國土莊嚴事， 莫不于中現其影。 處處皆有摩尼聚， 光焰熾然
【現代漢語翻譯】 現代漢語譯本 真實法性（Dharmata）。 遍佈十方一切諸佛，所有圓滿的菩提樹（Bodhi tree，覺悟之樹）， 無不都顯現在道場（Bodhimanda，覺悟之地）之中，演說如來（Tathagata，佛的稱號）清凈的佛法。 隨著各種眾生心中所喜愛的，那地方普遍發出美妙的聲音， 如同佛陀在座位上所應宣講的，每一種法門都完全具備地講述。 那地方恒常發出美妙的香氣和光明，光明中普遍演說清凈的聲音， 如果有眾生能夠接受佛法，都能聽到並消除煩惱。 每一個莊嚴都圓滿具足，即使經過億劫也無法說完， 如來的神力無處不周遍，因此那地方都莊嚴清凈。
這時，大智日勇猛慧菩薩摩訶薩（Mahasattva，大菩薩），承蒙佛陀的威神之力，普遍觀察一切道場中的大眾，即說頌偈：
世尊（Bhagavan，佛的稱號）安詳地坐在法堂（Dharmasala，宣講佛法之所），光輝照耀著宮殿之中， 隨著各種眾生心中所喜愛的，他的身體普遍顯現在十方國土。 如來的宮殿不可思議，以摩尼寶藏（Mani，如意寶珠）作為裝飾， 各種莊嚴的器具都光彩照耀，佛陀坐在其中特別顯眼。 摩尼寶珠作為柱子，呈現各種顏色，真金鈴鐸如雲般分佈， 寶階四面排列成行，門窗隨著方位都敞開。 美妙的鮮花和絲綢裝飾著帷帳，寶樹的枝條共同裝飾著， 摩尼瓔珞（Mani necklace，寶珠項鍊）四面垂掛，智慧之海（指佛的智慧）在其中安然端坐。 摩尼寶珠作為網和美妙的香幢，光焰燈明如雲般分佈， 覆蓋著各種莊嚴的器具，超越世間的正知（Samyak-jñana，正確的智慧）在此安坐。 十方普遍顯現變化之云，那云演說遍佈世間， 一切眾生都被調伏，這些都是從佛陀的宮殿中顯現出來的。 摩尼寶珠化為樹木，發出美妙的花朵，十方所有都無法比擬， 三世（過去、現在、未來）國土的莊嚴景象，沒有不在其中顯現其影像的。 處處都有摩尼寶珠聚集，光焰熾盛。
【English Translation】 English version The true nature of Dharma (Dharmata). Throughout the ten directions, all Buddhas, and all perfect Bodhi trees (Bodhi tree, the tree of enlightenment), All appear in the Bodhimanda (place of enlightenment), expounding the pure Dharma of the Tathagata (Buddha). According to the desires of all sentient beings, that place universally emits wonderful sounds, Just as the Buddha should preach on his seat, each and every Dharma gate is fully explained. That place constantly emits wonderful fragrance and light, and in the light, pure sounds are universally expounded, If there are sentient beings capable of receiving the Dharma, they will all hear it and eliminate their afflictions. Each and every adornment is perfectly complete, and even after billions of kalpas (eons), it cannot be fully described, The divine power of the Tathagata is all-pervasive, therefore that place is all adorned and pure.
At that time, the Bodhisattva Mahasattva (great Bodhisattva) Great Wisdom Sun Courageous Wisdom, empowered by the Buddha's majestic power, universally observed the multitude in all Bodhimandas, and spoke the following verses:
The Bhagavan (Buddha) sits serenely in the Dharma hall (Dharmasala, place for teaching Dharma), his radiance illuminating the palace, According to the desires of all sentient beings, his body universally appears in the lands of the ten directions. The Tathagata's palace is inconceivable, adorned with Mani treasures (Mani, wish-fulfilling jewel), All the adornments shine with radiance, and the Buddha sitting within is particularly prominent. Mani jewels serve as pillars, displaying various colors, and golden bells are distributed like clouds, Jeweled staircases are arranged in rows on all four sides, and doors and windows are open in all directions. Exquisite flowers and silks adorn the curtains, and the branches of jeweled trees adorn together, Mani necklaces (Mani necklace, jewel necklace) hang down on all four sides, and the ocean of wisdom (referring to the Buddha's wisdom) sits serenely within. Mani jewels serve as nets and wonderful incense banners, and the flames of lamps are distributed like clouds, Covered with various adornments, the transcendent right knowledge (Samyak-jñana, correct wisdom) sits here. Clouds of transformation universally appear in the ten directions, and those clouds preach throughout the world, All sentient beings are subdued, and these all manifest from the Buddha's palace. Mani jewels transform into trees, emitting wonderful flowers, unmatched by anything in the ten directions, The adornments of the lands of the three times (past, present, future), all appear as reflections within. Everywhere there are gatherings of Mani jewels, their flames blazing.
無量種， 門牖隨方相間開， 棟宇莊嚴極殊麗。 如來宮殿不思議， 清凈光明具眾相， 一切宮殿于中現， 一一皆有如來坐。 如來宮殿無有邊， 自然覺者處其中， 十方一切諸眾會， 莫不向佛而來集。」
爾時，不思議功德寶智印菩薩摩訶薩，承佛威力，普觀一切道場眾海，即說頌言：
「佛昔修治眾福海， 一切剎土微塵數， 神通願力所出生， 道場嚴凈無諸垢。 如意珠王作樹根， 金剛摩尼以為身， 寶網遐施覆其上， 妙香氛氳共旋繞。 樹枝嚴飾備眾寶， 摩尼為干爭聳擢， 枝條密佈如重云， 佛于其下坐道場。 道場廣大不思議， 其樹週迴盡彌覆， 密葉繁華相庇映， 華中悉結摩尼果。 一切枝間發妙光， 其光遍照道場中， 清凈熾然無有盡， 以佛願力如斯睹。 摩尼寶藏以為華， 布影騰輝若綺雲， 匝樹垂芳無不遍， 于道場中普嚴飾。 汝觀善逝道場中， 蓮華寶網俱清凈， 光焰成輪從此現， 鈴音鐸響云間發。 十方一切國土中， 所有妙色莊嚴樹， 菩提樹中無不現， 佛于其下離眾垢。 道場廣大福所成， 樹枝雨寶恒無盡， 寶中出現諸菩薩， 悉往
【現代漢語翻譯】 現代漢語譯本 無數的種類， 門窗隨著方向相互間隔地打開，殿宇莊嚴極其華麗。 如來的宮殿不可思議，清凈光明具備各種殊勝的相， 一切宮殿都在其中顯現，每一個宮殿都有如來端坐。 如來的宮殿沒有邊際，自然覺悟者處在其中， 十方一切諸大會眾，沒有不向佛而來聚集的。
這時，不可思議功德寶智印菩薩摩訶薩（菩薩中的大菩薩），承蒙佛的威神之力，普遍觀察一切道場眾海，即說頌言：
『佛陀過去修治眾多的福德之海，遍及一切剎土（佛土）如微塵般無數， 神通願力所生出的，道場莊嚴清凈沒有各種污垢。 如意珠王作為樹根，金剛摩尼（一種寶珠）作為樹身， 寶網廣闊地覆蓋在樹的上方，美妙的香氣芬芳共同環繞。 樹枝裝飾著各種珍寶，摩尼寶珠作為樹幹爭相聳立， 枝條密集分佈如同重重雲朵，佛陀在樹下端坐于道場。 道場廣大不可思議，那樹周匝環繞完全覆蓋， 茂密的樹葉和繁盛的花朵相互掩映，花中都結著摩尼寶果。 一切枝條間發出美妙的光芒，那光芒遍照道場之中， 清凈熾盛沒有窮盡，因佛陀的願力才能如此見到。 摩尼寶藏作為花朵，散佈光影騰起光輝如同綺麗的雲彩， 環繞樹木垂落的芬芳無處不遍，在道場中普遍地莊嚴裝飾。 你觀看善逝（佛陀）的道場中，蓮花和寶網都清凈無比， 光焰形成輪狀從此顯現，鈴音和鐸聲在云間發出。 十方一切國土中，所有美妙色彩的莊嚴樹木， 都在菩提樹中顯現，佛陀在樹下遠離各種污垢。 道場廣大由福德所成就，樹枝降下寶物恒常沒有窮盡， 寶物中出現各種菩薩，都前往
【English Translation】 English version Innumerable kinds, Doors and windows open intermittently in all directions, the buildings are solemn and extremely magnificent. The palaces of the Tathagata are inconceivable, pure and bright, possessing all kinds of auspicious marks, All palaces appear within them, and in each palace, a Tathagata sits. The palaces of the Tathagata are boundless, and the naturally awakened ones dwell within them, All the assemblies of the ten directions, without exception, come and gather towards the Buddha.
At that time, the Bodhisattva Mahasattva (great Bodhisattva) Inconceivable Merit Treasure Wisdom Seal, empowered by the Buddha's majestic power, universally observed all the assemblies in the Bodhimanda (place of enlightenment), and then spoke in verse:
'The Buddha in the past cultivated the ocean of merits, as numerous as the dust particles in all Buddha-lands, Born from the power of spiritual abilities and vows, the Bodhimanda is adorned and pure, without any defilements. The wish-fulfilling jewel king serves as the roots of the tree, and Vajra Mani (a kind of precious jewel) as its trunk, A vast net of jewels covers the top, and exquisite fragrances swirl around it. The branches are adorned with various treasures, and Mani jewels as trunks rise up in competition, The branches are densely distributed like layers of clouds, and the Buddha sits in the Bodhimanda beneath the tree. The Bodhimanda is vast and inconceivable, the tree encircles and completely covers it, Dense leaves and flourishing flowers shade each other, and Mani fruits are formed within the flowers. From all the branches, wondrous light emanates, and that light illuminates the Bodhimanda, Pure and blazing without end, it is seen thus due to the Buddha's vows. The treasury of Mani jewels serves as flowers, scattering light and radiance like beautiful clouds, The fragrance hanging from the tree pervades everywhere, universally adorning the Bodhimanda. You see, in the Bodhimanda of the Sugata (Buddha), both the lotus flowers and the jewel nets are pure, Flames of light form wheels and appear from here, and the sounds of bells and chimes arise in the clouds. In all the lands of the ten directions, all the trees adorned with wondrous colors, Appear within the Bodhi tree, and the Buddha beneath it is free from all defilements. The Bodhimanda is vast and accomplished by merit, the branches rain down treasures endlessly, From the treasures, various Bodhisattvas appear, all going towards
十方供事佛。 諸佛境界不思議， 普令其樹出樂音， 如昔所集菩提道， 眾會聞音鹹得見。」
爾時，百目蓮華髻菩薩摩訶薩，承佛威力，普觀一切道場眾海，即說頌言：
「一切摩尼出妙音， 稱揚三世諸佛名， 彼佛無量神通事， 此道場中皆現睹。 眾華競發如纓布， 光云流演遍十方， 菩提樹神持向佛， 一心瞻仰為供養。 摩尼光焰悉成幢， 幢中熾然發妙香， 其香普熏一切眾， 是故其處皆嚴潔。 蓮華垂布金色光， 其光演佛妙聲云， 普蔭十方諸剎土， 永息眾生煩惱熱。 菩提樹王自在力， 常放光明極清凈， 十方眾會無有邊， 莫不影現道場中。 寶枝光焰若明燈， 其光演音宣大愿， 如佛往昔于諸有， 本所修行皆具說。 樹下諸神剎塵數， 悉共依於此道場， 各各如來道樹前， 唸唸宣揚解脫門。 世尊往昔修諸行， 供養一切諸如來， 本所修行及名聞， 摩尼寶中皆悉現。 道場一切出妙音， 其音廣大遍十方， 若有眾生堪受法， 莫不調伏令清凈。 如來往昔普修治， 一切無量莊嚴事， 十方一切菩提樹， 一一莊嚴無量種。」
爾時，金焰圓滿光菩薩
【現代漢語翻譯】 現代漢語譯本 供養十方諸佛。 諸佛的境界不可思議，普遍令菩提樹發出美妙的音樂，如同過去所積累的菩提道，所有集會的人聽到音樂都能夠看見。
這時，百目蓮華髻菩薩摩訶薩（菩薩中的大菩薩），憑藉佛的威神之力，普遍觀察一切道場中的大眾，即說頌道：
一切摩尼寶珠發出美妙的聲音，稱揚過去、現在、未來三世諸佛的名號，那些佛無量的神通事蹟，在這個道場中都能夠親眼看見。 各種鮮花競相開放，如同瓔珞般鋪展開來，光明的雲彩流轉散佈到十方，菩提樹神將花持向佛，一心瞻仰作為供養。 摩尼寶珠的光焰都變成寶幢，寶幢中熾盛地散發出美妙的香氣，這香氣普遍薰染一切大眾，因此這個地方都非常莊嚴潔凈。 蓮花垂布著金色的光芒，這光芒演化出佛的微妙音聲云，普遍覆蓋十方諸佛剎土，永遠止息眾生的煩惱熱。 菩提樹王具有自在的力量，常常放出極其清凈的光明，十方集會的大眾無邊無際，沒有不在道場中顯現身影的。 寶樹的枝條光焰如同明燈，這光芒演化出聲音宣說大愿，如同佛過去在各種生命形態中所修行的，都詳細地講述出來。 樹下的諸神如同微塵般眾多，都共同依止於這個道場，各自在如來的菩提樹前，唸唸宣揚解脫之門。 世尊過去所修行的各種善行，供養一切諸如來，過去所修行的以及名聲，都在摩尼寶珠中全部顯現出來。 道場的一切都發出美妙的聲音，這聲音廣大遍佈十方，如果有眾生堪能接受佛法，沒有不被調伏而變得清凈的。 如來過去普遍修治，一切無量的莊嚴之事，十方一切的菩提樹，每一棵都具有無量的莊嚴。
這時，金焰圓滿光菩薩（菩薩名）
【English Translation】 English version Offerings to the Buddhas of the ten directions. The realms of the Buddhas are inconceivable, universally causing the Bodhi trees to emit beautiful music, just like the Bodhi path accumulated in the past, all those assembled, upon hearing the music, are able to see.
At that time, the Bodhisattva Mahasattva (great Bodhisattva) Hundred-Eyed Lotus Crest, by the power of the Buddha, universally observed the multitude in all the Bodhimandas (places of enlightenment), and spoke in verse:
All Mani jewels emit wonderful sounds, praising the names of the Buddhas of the three times (past, present, and future), the immeasurable miraculous deeds of those Buddhas, are all seen in this Bodhimanda. Various flowers bloom in competition, spreading out like necklaces, clouds of light flow and spread throughout the ten directions, the Bodhi tree deities hold the flowers towards the Buddha, gazing with one mind as an offering. The flames of the Mani jewels all transform into banners, within the banners, a wonderful fragrance blazes forth, this fragrance universally permeates all the multitude, therefore this place is all adorned and pure. Lotuses hang down, spreading golden light, this light evolves into clouds of the Buddha's wonderful voice, universally covering the Buddha lands of the ten directions, forever ceasing the heat of afflictions of sentient beings. The Bodhi tree king has the power of freedom, constantly emitting light that is extremely pure, the multitude assembled from the ten directions is boundless, none are not reflected in the Bodhimanda. The light of the precious branches is like bright lamps, this light evolves into sound proclaiming great vows, just as the Buddha practiced in various forms of life in the past, all are explained in detail. The deities under the trees are as numerous as dust particles, all rely on this Bodhimanda, each before the Bodhi tree of the Tathagata (Buddha), constantly proclaiming the gate of liberation. The various good deeds that the World Honored One (Buddha) practiced in the past, offering to all the Tathagatas, the practices and fame of the past, all appear in the Mani jewels. Everything in the Bodhimanda emits wonderful sounds, these sounds are vast and pervade the ten directions, if there are sentient beings capable of receiving the Dharma (Buddha's teachings), none are not subdued and made pure. The Tathagata universally cultivated and adorned, all immeasurable adornments, all the Bodhi trees of the ten directions, each one has immeasurable kinds of adornments.
At that time, the Bodhisattva Golden Flame Perfect Light
摩訶薩，承佛威力，普觀一切道場眾海，即說頌言：
「佛昔修習菩提行， 于諸境界解明瞭， 處與非處凈無疑， 此是如來初智力。 如昔等觀諸法性， 一切業海皆明徹， 如是今于光網中， 普遍十方能具演。 往劫修治大方便， 隨眾生根而化誘， 普使眾會心清凈， 故佛能成根智力。 如諸眾生解不同， 欲樂諸行各差別， 隨其所應為說法， 佛以智力能如是。 普盡十方諸剎海， 所有一切眾生界， 佛智平等如虛空， 悉能顯現毛孔中。 一切處行佛盡知， 一念三世畢無餘， 十方剎劫眾生時， 悉能開示令現了。 禪定解脫力無邊， 三昧方便亦復然， 佛為示現令歡喜， 普使滌除煩惱闇。 佛智無礙包三世， 剎那悉現毛孔中， 佛法國土及眾生， 所現皆由隨念力。 佛眼廣大如虛空， 普見法界盡無餘， 無礙地中無等用， 彼眼無量佛能演。 一切眾生具諸結， 所有隨眠與習氣， 如來出現遍世間， 悉以方便令除滅。」
爾時，法界普音菩薩摩訶薩，承佛威力，普觀一切道場眾會海已，即說頌言：
「佛威神力遍十方， 廣大示現無分別， 大菩提行波羅蜜， 昔所滿足
【現代漢語翻譯】 現代漢語譯本 摩訶薩（菩薩的尊稱），憑藉佛陀的威神力量，普遍觀察一切道場的眾會，隨即說頌道： 『佛陀過去修習菩提（覺悟）之行，對於各種境界都理解得清清楚楚， 對於什麼是合理的，什麼是不合理的，都明凈無疑，這是如來（佛陀的稱號）最初的智慧力量。 如同過去平等觀察諸法的本性，一切業力的海洋都明澈透亮， 現在在光網之中，也能夠普遍地向十方世界完全展現。 過去無數劫修治種種大方便法門，隨著眾生的根器而教化引導， 普遍使眾會的心清凈，所以佛陀能夠成就根智力。 如同眾生的理解不同，慾望和喜好以及所行的行為各有差別， 佛陀隨著他們各自相應的根器而說法，佛陀以智慧的力量能夠做到這樣。 普遍窮盡十方諸佛剎土的世界，所有一切眾生的境界， 佛陀的智慧平等如同虛空，都能夠顯現在毛孔之中。 一切處所的修行佛陀都完全知曉，一念之間三世的一切都無遺漏， 十方剎土的劫數和眾生的時間，都能夠開示令其明瞭。 禪定和解脫的力量無邊無際，三昧（專注）的方便法門也是如此， 佛陀爲了示現這些令眾生歡喜，普遍使他們滌除煩惱的黑暗。 佛陀的智慧沒有障礙，包容三世，剎那之間都顯現在毛孔之中， 佛陀的佛法、國土以及眾生，所顯現的都是由於隨唸的力量。 佛陀的眼睛廣大如同虛空，普遍看見法界的一切而沒有遺漏， 在無礙的境界中，有無與倫比的作用，這眼睛的無量功德佛陀能夠演說。 一切眾生都具有各種煩惱的束縛，所有的潛在習氣和習慣， 如來出現在世間，都用方便法門使他們消除滅盡。』 這時，法界普音菩薩摩訶薩（菩薩的尊稱），憑藉佛陀的威神力量，普遍觀察一切道場的眾會之後，隨即說頌道： 『佛陀的威神力量遍佈十方，廣大示現而沒有分別， 大菩提（覺悟）之行波羅蜜（到達彼岸），是過去所圓滿成就的。』
【English Translation】 English version The Mahasattva (a great being), empowered by the Buddha's majestic power, universally observed the assemblies in all the sacred sites, and then spoke in verse: 'The Buddha in the past cultivated the practice of Bodhi (enlightenment), understanding all realms clearly, Being clear and without doubt about what is appropriate and what is not, this is the Tathagata's (Buddha's title) initial power of wisdom. Just as in the past, equally observing the nature of all dharmas (teachings), all the oceans of karma (actions) are clear and transparent, So now, within the net of light, he can universally and completely manifest to the ten directions. In past kalpas (eons), he cultivated great skillful means, guiding and transforming beings according to their capacities, Universally purifying the minds of the assemblies, therefore the Buddha can achieve the power of wisdom of the roots. Just as beings have different understandings, desires, and practices, The Buddha teaches according to their respective capacities, and the Buddha, with the power of wisdom, can do this. Universally exhausting the worlds of the ten directions, all the realms of beings, The Buddha's wisdom is equal to space, and can manifest in every pore. The Buddha knows all practices in all places, and in a single thought, all three times are without remainder, The kalpas of the ten directions and the times of beings, he can reveal and make them clear. The power of meditation and liberation is boundless, and the skillful means of samadhi (concentration) are also the same, The Buddha manifests these to make beings happy, universally cleansing the darkness of afflictions. The Buddha's wisdom is unobstructed, encompassing the three times, and in an instant, manifests in every pore, The Buddha's Dharma (teachings), lands, and beings, all that is manifested is due to the power of mindfulness. The Buddha's eyes are vast like space, universally seeing all of the Dharma realm without remainder, In the unobstructed realm, there is unparalleled function, and the Buddha can expound on the immeasurable virtues of these eyes. All beings have various bonds of afflictions, all latent tendencies and habits, The Tathagata appears in the world, using skillful means to eliminate and extinguish them all.' At that time, the Bodhisattva Mahasattva (a great being) 'Universal Sound of the Dharma Realm', empowered by the Buddha's majestic power, universally observed the assemblies in all the sacred sites, and then spoke in verse: 'The Buddha's majestic power pervades the ten directions, manifesting vastly without discrimination, The great Bodhi (enlightenment) practice of Paramita (perfection), was fulfilled in the past.'
皆令見。 昔于眾生起大悲， 修行佈施波羅蜜， 以是其身最殊妙， 能令見者生歡喜。 昔在無邊大劫海， 修治凈戒波羅蜜， 故獲凈身遍十方， 普滅世間諸重苦。 往昔修行忍清凈， 信解真實無分別， 是故色相皆圓滿， 普放光明照十方。 往昔勤修多劫海， 能轉眾生深重障， 故能分身遍十方， 悉現菩提樹王下。 佛久修行無量劫， 禪定大海普清凈， 故令見者深歡喜， 煩惱障垢悉除滅。 如來往修諸行海， 具足般若波羅蜜， 是故舒光普照明， 克殄一切愚癡暗。 種種方便化眾生， 令所修治悉成就， 一切十方皆遍往， 無邊際劫不休息。 佛昔修行大劫海， 凈治諸愿波羅蜜， 是故出現遍世間， 盡未來際救眾生。 佛無量劫廣修治， 一切法力波羅蜜， 由是能成自然力， 普現十方諸國土。 佛昔修治普門智， 一切智性如虛空， 是故得成無礙力， 舒光普照十方剎。」
爾時，云音凈月菩薩摩訶薩，承佛威力，普觀一切道場眾會海已，即說頌言：
「神通境界等虛空， 十方眾生靡不見， 如昔修行所成地， 摩尼果中咸具說。 清凈勤修無量劫， 入于初地
【現代漢語翻譯】 現代漢語譯本 都讓他們看見。 過去，（佛）對眾生生起大悲心，修行佈施波羅蜜（paramita，意為到達彼岸）， 因此他的身體最為殊勝美妙，能讓見到的人都心生歡喜。 過去在無邊的大劫海中，修持清凈的戒律波羅蜜， 所以獲得清凈的身體遍佈十方，普遍消滅世間各種深重的痛苦。 過去修行忍辱清凈，信解真實而無分別， 因此色相都圓滿，普遍放出光明照耀十方。 過去勤奮修行多劫，能轉變眾生深重的業障， 所以能分身遍佈十方，都顯現在菩提樹王下。 佛陀長久修行無量劫，禪定如大海般普遍清凈， 所以讓見到的人都深感歡喜，煩惱的障礙和污垢都消除滅盡。 如來過去修行各種行海，具足般若波羅蜜（prajna paramita，意為智慧的到達彼岸）， 因此舒放光明普遍照耀，徹底消滅一切愚癡的黑暗。 用種種方便教化眾生，讓他們所修行的都能成就， 一切十方都普遍前往，無邊際的劫數都不休息。 佛陀過去修行大劫海，清凈修治各種愿波羅蜜， 因此出現在世間，盡未來際救度眾生。 佛陀無量劫廣泛修治，一切法力波羅蜜， 由此能成就自然之力，普遍顯現在十方各個國土。 佛陀過去修治普門之智，一切智性如同虛空， 因此得以成就無礙之力，舒放光明普遍照耀十方世界。
這時，云音凈月菩薩摩訶薩（bodhisattva mahasattva，意為大菩薩），承蒙佛的威神之力，普遍觀察一切道場眾會海之後，即說頌偈：
『神通境界如同虛空，十方眾生沒有看不見的， 如同過去修行所成就的境界，在摩尼果中都完全說明了。 清凈勤奮修行無量劫，進入初地（bhumi，菩薩的修行階位）』
【English Translation】 English version All are made to see. In the past, (the Buddha) arose great compassion for all beings, practicing the perfection of giving (dana paramita), Therefore, his body is most extraordinary and wonderful, able to make those who see him rejoice. In the past, in the boundless ocean of kalpas (aeons), he cultivated the perfection of pure precepts (sila paramita), Therefore, he obtained a pure body that pervades the ten directions, universally extinguishing the heavy sufferings of the world. In the past, he cultivated patience with purity, believing and understanding the truth without discrimination, Therefore, his forms and appearances are all perfect, universally emitting light that illuminates the ten directions. In the past, he diligently cultivated for many kalpas, able to transform the deep karmic obstacles of beings, Therefore, he can manifest bodies throughout the ten directions, all appearing under the Bodhi tree king. The Buddha has cultivated for countless kalpas, his samadhi (meditative concentration) is like a vast ocean, universally pure, Therefore, he makes those who see him deeply rejoice, and the obstacles and defilements of afflictions are all eliminated. The Tathagata (Buddha) in the past cultivated various practices, fully possessing the perfection of wisdom (prajna paramita), Therefore, he emits light that universally illuminates, completely destroying the darkness of all ignorance. He uses various skillful means to teach beings, enabling them to achieve all that they cultivate, He travels everywhere in all ten directions, without rest for boundless kalpas. The Buddha in the past cultivated in the great ocean of kalpas, purifying and cultivating the perfections of vows, Therefore, he appears in the world, saving beings for the rest of the future. The Buddha extensively cultivated for countless kalpas, the perfection of all powers of dharma, From this, he is able to achieve natural power, universally manifesting in all lands of the ten directions. The Buddha in the past cultivated the wisdom of universal access, the nature of all wisdom is like space, Therefore, he attained the power of non-obstruction, emitting light that universally illuminates the ten directions.
At that time, the Bodhisattva Mahasattva Cloud Sound Pure Moon, empowered by the Buddha's majestic power, having universally observed all the assemblies in the practice places, then spoke in verse:
'The realm of spiritual powers is like space, there is no being in the ten directions that does not see it, Like the realm achieved through past cultivation, it is fully explained in the mani fruit. Having diligently cultivated with purity for countless kalpas, entering the first bhumi (stage of a Bodhisattva)'
極歡喜， 出生法界廣大智， 普見十方無量佛。 一切法中離垢地， 等眾生數持凈戒， 已於多劫廣修行， 供養無邊諸佛海。 積集福德發光地， 奢摩他藏堅固忍， 法雲廣大悉已聞， 摩尼果中如是說。 焰海慧明無等地， 善了境界起慈悲， 一切國土平等身， 如佛所治皆演暢。 普藏等門難勝地， 動寂相順無違反， 佛法境界悉平等， 如佛所凈皆能說。 廣大修行慧海地， 一切法門咸遍了， 普現國土如虛空， 樹中演暢此法音。 周遍法界虛空身， 普照眾生智慧燈， 一切方便皆清凈， 昔所遠行令具演。 一切願行所莊嚴， 無量剎海皆清凈， 所有分別無能動， 此無等地咸宣說。 無量境界神通力， 善入教法光明力， 此是清凈善慧地， 劫海所行皆備闡。 法雲廣大第十地， 含藏一切遍虛空， 諸佛境界聲中演， 此聲是佛威神力。」
爾時，善勇猛光幢菩薩摩訶薩，承佛威神，觀察十方，即說頌言：
「無量眾生處會中， 種種信解心清凈， 悉能悟入如來智， 了達一切莊嚴境。 各起凈愿修諸行， 悉曾供養無量佛， 能見如來真實體， 及以一切諸神變。
【現代漢語翻譯】 現代漢語譯本 極其歡喜， 出生於法界廣大智慧之中，普遍見到十方無量諸佛。 在一切法中處於離垢之地，持守著與眾生數量相等的清凈戒律， 已經在多劫中廣泛修行，供養無邊無際的諸佛之海。 積累福德，處於發光之地，擁有奢摩他（止，平靜）的寶藏和堅固的忍耐， 法雲廣大，一切都已聽聞，在摩尼（如意）果中如此宣說。 智慧如火焰之海般明亮，處於無與倫比之地，善於瞭解境界，生起慈悲之心， 在一切國土中顯現平等之身，如佛所教導的那樣，都加以宣揚。 處於普藏等門難以超越之地，動與靜相互順應，沒有違背， 佛法境界完全平等，如佛所凈化的一切，都能宣說。 處於廣大修行智慧之海的境界，一切法門都普遍通曉， 普遍顯現國土如虛空一般，在樹中宣揚這法音。 周遍法界，身如虛空，普遍照耀眾生的智慧之燈， 一切方便都清凈無染，將過去所修行的遠大行愿，完全展現出來。 一切願行所莊嚴，無量剎土之海都清凈無染， 所有分別都不能動搖，這無與倫比的境界都加以宣說。 擁有無量境界的神通之力，善於進入教法光明之力， 這是清凈善慧之地，在劫海中所修行的都完全闡明。 法雲廣大，處於第十地，含藏一切，遍佈虛空， 諸佛的境界在聲音中宣揚，這聲音是佛的威神之力。
這時，善勇猛光幢菩薩摩訶薩（偉大的菩薩），承蒙佛的威神之力，觀察十方，即說頌言：
『無量眾生聚集會中，各種信解之心清凈無染， 都能領悟進入如來智慧，了達一切莊嚴的境界。 各自發起清凈的願望，修行各種善行，都曾供養無量諸佛， 能夠見到如來的真實本體，以及一切諸佛的神通變化。』
【English Translation】 English version Extremely joyful, Born from the vast wisdom of the Dharma realm, universally seeing the immeasurable Buddhas of the ten directions. In all dharmas, dwelling in the ground free from defilement, upholding pure precepts equal to the number of sentient beings, Having cultivated extensively for many kalpas, making offerings to the boundless ocean of Buddhas. Accumulating merits, dwelling in the ground of radiance, possessing the treasury of Samatha (calm abiding) and firm endurance, The Dharma cloud is vast, all has been heard, and thus it is proclaimed in the Mani (wish-fulfilling) fruit. Wisdom is bright like an ocean of flames, dwelling in an unparalleled ground, skillfully understanding realms, giving rise to compassion, Manifesting an equal body in all lands, as taught by the Buddha, all is proclaimed. Dwelling in the ground of the universally encompassing gate, difficult to surpass, movement and stillness are in harmony, without contradiction, The realm of the Buddha's Dharma is completely equal, all that is purified by the Buddha can be proclaimed. Dwelling in the realm of the vast ocean of wisdom from practice, all Dharma gates are universally understood, Universally manifesting lands like empty space, proclaiming this Dharma sound in the trees. Pervading the Dharma realm, the body like empty space, universally illuminating the wisdom lamp of sentient beings, All skillful means are pure and undefiled, fully manifesting the great vows and practices cultivated in the past. Adorned by all vows and practices, the immeasurable oceans of lands are pure and undefiled, All discriminations cannot be moved, this unparalleled realm is all proclaimed. Possessing the power of immeasurable realms and spiritual abilities, skillfully entering the power of the light of the teachings, This is the ground of pure and good wisdom, all that has been practiced in the kalpas is fully explained. The Dharma cloud is vast, dwelling in the tenth ground, containing all, pervading empty space, The realms of the Buddhas are proclaimed in sound, this sound is the majestic power of the Buddha.
At that time, the Bodhisattva Mahasattva (great Bodhisattva) named 'Good Courageous Light Banner', empowered by the Buddha's majestic power, observed the ten directions and spoke in verses:
'Immeasurable sentient beings gather in the assembly, with various pure and undefiled minds of faith and understanding, All are able to awaken and enter the wisdom of the Tathagata (Buddha), understanding all adorned realms. Each arises with pure vows, cultivating various good practices, all having made offerings to immeasurable Buddhas, Able to see the true essence of the Tathagata, as well as all the spiritual transformations of the Buddhas.'
或有能見佛法身， 無等無礙普周遍， 所有無邊諸法性， 悉入其身無不盡。 或有見佛妙色身， 無邊色相光熾然， 隨諸眾生解不同， 種種變現十方中。 或見無礙智慧身， 三世平等如虛空， 普隨眾生心樂轉， 種種差別皆令見。 或有能了佛音聲， 普遍十方諸國土， 隨諸眾生所應解， 為出言音無障礙。 或見如來種種光， 種種照耀遍世間， 或有于佛光明中， 復見諸佛現神通。 或有見佛海云光， 從毛孔出色熾然， 示現往昔修行道， 令生深信入佛智。 或見佛相福莊嚴， 及見此福所從生， 往昔修行諸度海， 皆佛相中明瞭見。 如來功德不可量， 充滿法界無邊際， 及以神通諸境界， 以佛力故能宣說。」
爾時，華藏莊嚴世界海，以佛神力，其地一切六種、十八相震動。所謂：動、遍動、普遍動；起、遍起、普遍起；涌、遍涌、普遍涌；震、遍震、普遍震；吼、遍吼、普遍吼；擊、遍擊、普遍擊。此諸世主，一一皆現不思議諸供養云，雨于如來道場眾海。所謂：一切香華莊嚴云、一切摩尼妙飾云、一切寶焰華網云、無邊種類摩尼寶圓光云、一切眾色寶真珠藏云、一切寶栴檀香云、一切寶蓋云、清凈
【現代漢語翻譯】 現代漢語譯本 或者有人能見到佛的法身（Dharmakaya，佛的真理之身），它無與倫比，沒有障礙，普遍周遍；所有無邊的諸法（Dharma，宇宙的真理和法則）的本性，都完全融入其中，沒有遺漏。 或者有人能見到佛的妙色身（Rupakaya，佛的色相之身），它有無邊的色相，光芒熾盛；隨著眾生理解的不同，在十方世界中展現種種變化。 或者有人能見到佛的無礙智慧身（Jnana-kaya，佛的智慧之身），它在過去、現在、未來三世中平等如虛空；普遍隨著眾生的心意而轉變，展現種種差別，使他們都能見到。 或者有人能理解佛的聲音，它普遍傳遍十方諸國土；隨著眾生所應理解的，發出言語聲音，沒有障礙。 或者有人能見到如來的種種光明，種種照耀遍佈世間；或者有人在佛的光明中，又見到諸佛展現神通。 或者有人能見到佛的海云光，從毛孔中發出熾盛的光芒，示現往昔修行的道路，使眾生生起深信，進入佛的智慧。 或者有人能見到佛的相好福德莊嚴，以及見到這福德所從生之處，往昔修行諸波羅蜜（Paramita，到達彼岸的方法）的海洋，都在佛的相好中明瞭可見。 如來的功德不可衡量，充滿法界（Dharmadhatu，宇宙的真理和法則的界限）沒有邊際，以及神通的種種境界，因為佛的力量，所以能夠宣說。 這時，華藏莊嚴世界海（Avatamsaka-vyuha，華嚴經所描述的宇宙）因為佛的神力，其地面一切都發生了六種十八相的震動。所謂：動、遍動、普遍動；起、遍起、普遍起；涌、遍涌、普遍涌；震、遍震、普遍震；吼、遍吼、普遍吼；擊、遍擊、普遍擊。這些世界的主宰，每一個都顯現不可思議的種種供養云，降落在如來的道場眾海。所謂：一切香花莊嚴云、一切摩尼（Mani，寶珠）妙飾云、一切寶焰華網云、無邊種類摩尼寶圓光云、一切眾色寶真珠藏云、一切寶栴檀香云、一切寶蓋云、清凈
【English Translation】 English version Or some may see the Dharma-body (Dharmakaya) of the Buddha, which is unparalleled, unobstructed, and universally pervasive; all the natures of the boundless Dharmas (universal truths and laws) are completely integrated into it, without omission. Or some may see the wondrous form-body (Rupakaya) of the Buddha, which has boundless forms and blazing light; according to the different understandings of sentient beings, it manifests various transformations in the ten directions. Or some may see the unobstructed wisdom-body (Jnana-kaya) of the Buddha, which is equal to emptiness in the three periods of time—past, present, and future; it universally transforms according to the minds of sentient beings, displaying various differences so that they can all see it. Or some may understand the voice of the Buddha, which pervades all the lands in the ten directions; according to what sentient beings should understand, it emits speech without obstruction. Or some may see the various lights of the Tathagata (Buddha), which shine throughout the world; or some, within the light of the Buddha, may also see the Buddhas manifesting their spiritual powers. Or some may see the sea-cloud light of the Buddha, which emits blazing light from the pores, demonstrating the path of past practices, causing sentient beings to generate deep faith and enter the wisdom of the Buddha. Or some may see the auspicious and adorned blessings of the Buddha, and see where these blessings originate; the ocean of past practices of the Paramitas (perfections) are all clearly visible in the auspicious marks of the Buddha. The merits of the Tathagata are immeasurable, filling the Dharmadhatu (the realm of truth and law) without limit, and the various realms of spiritual powers; because of the power of the Buddha, they can be proclaimed. At that time, the ocean of the adorned world of Avatamsaka (Avatamsaka-vyuha), by the spiritual power of the Buddha, caused the ground to shake in six ways and eighteen aspects. These are: moving, universally moving, and completely moving; rising, universally rising, and completely rising; surging, universally surging, and completely surging; quaking, universally quaking, and completely quaking; roaring, universally roaring, and completely roaring; striking, universally striking, and completely striking. Each of these world rulers manifested inconceivable clouds of offerings, raining down upon the assembly of the Tathagata's place of enlightenment. These are: clouds of all fragrant flowers, clouds of all Mani (jewel) adornments, clouds of all jeweled flame nets, clouds of Mani jewels of boundless kinds, clouds of all colored jeweled pearl treasures, clouds of all jeweled sandalwood incense, clouds of all jeweled canopies, pure
妙聲摩尼王云、日光摩尼瓔珞輪云、一切寶光明藏云、一切各別莊嚴具云……。如是等諸供養云，其數無量不可思議。此諸世主，一一皆現如是供養云，雨于如來道場眾海，靡不周遍。如此世界中，一一世主，心生歡喜，如是供養；其華藏莊嚴世界海中，一切世界所有世主，悉亦如是而為供養。其一切世界中，悉有如來坐于道場；一一世主，各各信解，各各所緣，各各三昧方便門，各各修習助道法，各各成就，各各歡喜，各各趣入，各各悟解諸法門，各各入如來神通境界，各各入如來力境界，各各入如來解脫門。如於此華藏世界海，十方盡法界、虛空界、一切世界海中，悉亦如是。
大方廣佛華嚴經卷第五 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第六
于闐國三藏實叉難陀奉 制譯
如來現相品第二
爾時，諸菩薩及一切世間主，作是思惟：「云何是諸佛地？云何是諸佛境界？云何是諸佛加持？云何是諸佛所行？云何是諸佛力？云何是諸佛無所畏？云何是諸佛三昧？云何是諸佛神通？云何是諸佛自在？云何是諸佛無能攝取？云何是諸佛眼？云何是諸佛耳？云何是諸佛鼻？云何是諸佛舌？云何是諸佛身？云何是諸佛意？云何是諸佛身光？云何是
【現代漢語翻譯】 現代漢語譯本：妙音摩尼王云（發出美妙聲音的摩尼寶珠之云）、日光摩尼瓔珞輪云（如同日光般閃耀的摩尼寶珠瓔珞之輪的云）、一切寶光明藏云（蘊藏一切寶物光明的云）、一切各別莊嚴具云（各種不同的莊嚴器具之云）……。像這樣種種供養的云，數量無量，不可思議。這些世界之主，每一個都顯現出這樣的供養云，降落在如來的道場和眾生聚集的海洋中，沒有哪個地方不被覆蓋。在這個世界中，每一位世界之主，心中都充滿歡喜，如此進行供養；在華藏莊嚴世界海中，所有世界的所有世界之主，也都像這樣進行供養。在所有世界中，都有如來坐在道場；每一位世界之主，各自都有不同的信解，各自所專注的境界，各自的三昧方便法門，各自修習的助道之法，各自的成就，各自的歡喜，各自趣入的道路，各自領悟的諸法門，各自進入如來的神通境界，各自進入如來的力量境界，各自進入如來的解脫之門。就像在這華藏世界海一樣，十方盡法界、虛空界的一切世界海中，也都是如此。
這時，諸位菩薩和一切世間之主，都在思考：『什麼是諸佛的境界？什麼是諸佛的境界？什麼是諸佛的加持？什麼是諸佛的修行？什麼是諸佛的力量？什麼是諸佛的無所畏懼？什麼是諸佛的三昧？什麼是諸佛的神通？什麼是諸佛的自在？什麼是諸佛的不可攝取？什麼是諸佛的眼？什麼是諸佛的耳？什麼是諸佛的鼻？什麼是諸佛的舌？什麼是諸佛的身？什麼是諸佛的意？什麼是諸佛的身光？什麼是』
【English Translation】 English version: 'Wonderful Sound Mani King Clouds, Sunlight Mani Necklace Wheel Clouds, All Treasure Light Store Clouds, All Various Adornment Clouds...'. Such are the clouds of offerings, their number immeasurable and inconceivable. Each of these world rulers manifests such clouds of offerings, raining down upon the assembly of the Tathagata's (the one who has thus come) place of enlightenment, covering every place without exception. In this world, each world ruler, with a heart full of joy, makes such offerings; in the Ocean of Wondrous Adornment World, all the world rulers of all the worlds also make offerings in this way. In all the worlds, there are Tathagatas sitting in the place of enlightenment; each world ruler has their own faith and understanding, their own focused realm, their own Samadhi (meditative absorption) skillful means, their own practices of aiding the path, their own achievements, their own joy, their own paths of entry, their own understanding of the Dharma (teachings) doors, their own entry into the Tathagata's realm of spiritual powers, their own entry into the Tathagata's realm of power, their own entry into the Tathagata's door of liberation. Just as in this Ocean of Wondrous Adornment World, so it is in all the oceans of worlds throughout the ten directions, the Dharma Realm, and the Space Realm.
At that time, all the Bodhisattvas (enlightenment beings) and all the world rulers were contemplating: 'What are the Buddha's (enlightened one) grounds? What are the Buddha's realms? What are the Buddha's blessings? What are the Buddha's practices? What are the Buddha's powers? What are the Buddha's fearlessness? What are the Buddha's Samadhis? What are the Buddha's spiritual powers? What are the Buddha's freedoms? What are the Buddha's ungraspability? What are the Buddha's eyes? What are the Buddha's ears? What are the Buddha's noses? What are the Buddha's tongues? What are the Buddha's bodies? What are the Buddha's minds? What are the Buddha's body lights? What are'
諸佛光明？云何是諸佛聲？云何是諸佛智？唯愿世尊，哀愍我等，開示演說！又，十方世界海一切諸佛，皆為諸菩薩說世界海、眾生海、法海、安立海、佛海、佛波羅蜜海、佛解脫海、佛變化海、佛演說海、佛名號海、佛壽量海，及一切菩薩誓願海、一切菩薩發趣海、一切菩薩助道海、一切菩薩乘海、一切菩薩行海，一切菩薩出離海、一切菩薩神通海、一切菩薩波羅蜜海、一切菩薩地海、一切菩薩智海。愿佛世尊，亦為我等，如是而說！」
爾時，諸菩薩威神力故，於一切供養具雲中，自然出音而說頌言：
「無量劫中修行滿， 菩提樹下成正覺， 為度眾生普現身， 如雲充遍盡未來。 眾生有疑皆使斷， 廣大信解悉令發， 無邊際苦普使除， 諸佛安樂咸令證。 菩薩無數等剎塵， 俱來此會同瞻仰， 愿隨其意所應受， 演說妙法除疑惑！ 云何了知諸佛地？ 云何觀察如來境？ 佛所加持無有邊， 愿示此法令清凈！ 云何是佛所行處， 而以智慧能明入？ 佛力清凈廣無邊， 為諸菩薩應開示！ 云何廣大諸三昧？ 云何凈治無畏法？ 神通力用不可量， 愿隨眾生心樂說！ 諸佛法王如世主， 所行自在無能制， 及餘一切廣大法，
【現代漢語翻譯】 現代漢語譯本：諸佛的光明是什麼？諸佛的聲音是什麼？諸佛的智慧是什麼？唯愿世尊，憐憫我們，開示演說！並且，十方世界海的一切諸佛，都為諸菩薩宣說世界海（指無盡的世界）、眾生海（指無量的眾生）、法海（指佛法的深廣）、安立海（指佛法安立的境界）、佛海（指佛的無量功德）、佛波羅蜜海（指佛的圓滿智慧）、佛解脫海（指佛的自在解脫）、佛變化海（指佛的無量神通變化）、佛演說海（指佛的無礙說法）、佛名號海（指佛的無量名號）、佛壽量海（指佛的無量壽命），以及一切菩薩的誓願海、一切菩薩的發趣海（指菩薩的修行方向）、一切菩薩的助道海（指菩薩的修行助緣）、一切菩薩的乘海（指菩薩的修行法門）、一切菩薩的行海（指菩薩的修行實踐）、一切菩薩的出離海（指菩薩的解脫境界）、一切菩薩的神通海（指菩薩的無量神通）、一切菩薩的波羅蜜海（指菩薩的圓滿智慧）、一切菩薩的地海（指菩薩的修行階位）、一切菩薩的智海（指菩薩的無量智慧）。愿佛世尊，也為我們，如此宣說！ 那時，由於諸菩薩的威神力，在一切供養具的雲中，自然發出聲音而說偈頌： 『無量劫中修行圓滿，在菩提樹下成就正覺，爲了度化眾生普遍示現身形，如雲一般充滿整個未來。使眾生的疑惑都得以斷除，使廣大的信解都得以生髮，使無邊際的痛苦都得以消除，使諸佛的安樂都得以證得。無數如微塵般的菩薩，都來到這個法會一同瞻仰，愿佛隨順他們的心意所應接受的，演說微妙的佛法以消除疑惑！如何了知諸佛的境界？如何觀察如來的境界？佛的加持是無邊無際的，愿佛開示此法使我們清凈！什麼是佛所行之處，而能以智慧明瞭進入？佛的力量清凈而廣大無邊，應當為諸菩薩開示！什麼是廣大的諸三昧（指禪定）？如何清凈地修持無畏的法？神通的力量和作用不可衡量，愿佛隨順眾生的心意而宣說！諸佛法王如同世間的主宰，所行自在沒有誰能制約，以及其他一切廣大的佛法，愿佛都為我們開示！』
【English Translation】 English version: What is the light of all Buddhas? What is the voice of all Buddhas? What is the wisdom of all Buddhas? We beseech the World-Honored One, have compassion on us, and reveal and explain these! Moreover, all the Buddhas in the ocean of worlds in the ten directions are speaking to all Bodhisattvas about the ocean of worlds (referring to endless worlds), the ocean of sentient beings (referring to immeasurable sentient beings), the ocean of Dharma (referring to the profundity of the Buddha's teachings), the ocean of establishment (referring to the realms established by the Dharma), the ocean of Buddhas (referring to the immeasurable merits of the Buddhas), the ocean of Buddha's Paramitas (referring to the perfect wisdom of the Buddhas), the ocean of Buddha's liberation (referring to the Buddhas' freedom and liberation), the ocean of Buddha's transformations (referring to the Buddhas' immeasurable supernatural powers), the ocean of Buddha's teachings (referring to the Buddhas' unobstructed teachings), the ocean of Buddha's names (referring to the Buddhas' immeasurable names), the ocean of Buddha's lifespans (referring to the Buddhas' immeasurable lifespans), as well as the ocean of all Bodhisattvas' vows, the ocean of all Bodhisattvas' aspirations (referring to the direction of Bodhisattvas' practice), the ocean of all Bodhisattvas' aids to the path (referring to the supporting conditions for Bodhisattvas' practice), the ocean of all Bodhisattvas' vehicles (referring to the methods of Bodhisattvas' practice), the ocean of all Bodhisattvas' practices (referring to the practical actions of Bodhisattvas' practice), the ocean of all Bodhisattvas' departures (referring to the realms of Bodhisattvas' liberation), the ocean of all Bodhisattvas' supernatural powers (referring to the Bodhisattvas' immeasurable supernatural powers), the ocean of all Bodhisattvas' Paramitas (referring to the Bodhisattvas' perfect wisdom), the ocean of all Bodhisattvas' stages (referring to the stages of Bodhisattvas' practice), and the ocean of all Bodhisattvas' wisdom (referring to the Bodhisattvas' immeasurable wisdom). May the World-Honored Buddha also explain these to us! At that time, due to the majestic spiritual power of the Bodhisattvas, from the clouds of all offerings, sounds naturally arose and spoke in verses: 'Having perfected practice through immeasurable kalpas, having attained perfect enlightenment under the Bodhi tree, in order to liberate sentient beings, universally manifesting bodies, like clouds filling the entire future. May all doubts of sentient beings be severed, may vast faith and understanding be generated, may boundless suffering be universally removed, may the bliss of all Buddhas be attained. Countless Bodhisattvas, like dust particles of lands, have all come to this assembly to pay homage. May the Buddha, according to their minds and what they are ready to receive, expound the wonderful Dharma to dispel doubts! How can one understand the realms of the Buddhas? How can one observe the realms of the Tathagata? The Buddha's blessings are boundless, may the Buddha reveal this Dharma to purify us! What is the place where the Buddha walks, and how can one enter it with wisdom? The Buddha's power is pure, vast, and boundless, it should be revealed to all Bodhisattvas! What are the vast Samadhis (referring to meditative states)? How can one purify the fearless Dharma? The power and function of supernatural abilities are immeasurable, may the Buddha speak according to the minds of sentient beings! The Buddhas, the Dharma Kings, are like the rulers of the world, their actions are free and unrestrained, and all other vast Dharmas, may the Buddha reveal them to us!'
為利益故當開演！ 佛眼云何無有量？ 耳鼻舌身亦復然？ 意無有量復云何？ 愿示能知此方便！ 如諸剎海眾生海， 法界所有安立海， 及諸佛海亦無邊， 愿為佛子咸開暢！ 永出思議眾度海， 普入解脫方便海， 所有一切法門海， 此道場中愿宣說！」
爾時，世尊知諸菩薩心之所念，即于面門眾齒之間，放佛剎微塵數光明，所謂：眾寶華遍照光明、出種種音莊嚴法界光明、垂布微妙云光明、十方佛坐道場現神變光明、一切寶焰云蓋光明、充滿法界無礙光明、遍莊嚴一切佛剎光明、迥建立清凈金剛寶幢光明、普莊嚴菩薩眾會道場光明、妙音稱揚一切佛名號光明……。如是等佛剎微塵數，一一復有佛剎微塵數光明以為眷屬，其光悉具眾妙寶色，普照十方各一億佛剎微塵數世界海。彼世界海諸菩薩眾，于光明中，各得見此華藏莊嚴世界海。以佛神力，其光于彼一切菩薩眾會之前而說頌言：
「無量劫中修行海， 供養十方諸佛海， 化度一切眾生海， 今成妙覺遍照尊。 毛孔之中出化云， 光明普照於十方， 應受化者咸開覺， 令趣菩提凈無礙。 佛昔往來諸趣中， 教化成熟諸群生， 神通自在無邊量， 一念皆令得解脫。 摩尼妙寶菩
【現代漢語翻譯】 現代漢語譯本：爲了利益眾生，請您開示演說！ 佛的眼睛為何是無量的？耳朵、鼻子、舌頭、身體也是如此嗎？ 意念的無量又是如何體現的？愿您開示，讓我們能瞭解其中的方便法門！ 如同諸佛剎土的海洋、眾生的海洋、法界所有安立的海洋，以及諸佛的海洋都是無邊無際的，愿您為佛子們全部開示明白！ 永遠超出思議的種種度脫之海，普遍進入解脫的方便之海，所有一切的法門之海，愿您在此道場中宣說！
這時，世尊知道諸位菩薩心中所想，就從面門牙齒之間，放出如佛剎微塵數般的光明，這些光明分別是：眾寶華遍照光明、發出種種聲音莊嚴法界的光明、垂布微妙云的光明、十方佛在道場顯現神通變化的光明、一切寶焰云蓋的光明、充滿法界無礙的光明、普遍莊嚴一切佛剎的光明、高高建立清凈金剛寶幢的光明、普遍莊嚴菩薩眾會道場的光明、用美妙的聲音稱揚一切佛名號的光明……。像這樣佛剎微塵數的光明，每一道光明又各有佛剎微塵數的光明作為眷屬，這些光明都具有各種美妙的寶色，普遍照耀十方各一億佛剎微塵數的世界海。那些世界海的諸位菩薩，在光明中，各自都見到了這個華藏莊嚴世界海。憑藉佛的神力，這些光明在他們一切菩薩眾會之前，說出偈頌：
在無量劫中修行如海，供養十方諸佛如海，化度一切眾生如海，如今成就了妙覺，成為遍照尊。 從毛孔中放出化現的雲彩，光明普遍照耀十方，使應該被教化的眾生都開悟覺醒，讓他們趨向菩提，清凈無礙。 佛過去在各種輪迴中往來，教化成熟各種眾生，神通自在，無邊無量，一念之間就讓他們都得到解脫。 摩尼妙寶菩...
【English Translation】 English version: For the sake of benefiting all beings, please expound and explain! How is the Buddha's eye immeasurable? Are the ears, nose, tongue, and body also like that? How is the immeasurability of the mind manifested? May you reveal it so that we can understand the expedient methods! Like the oceans of Buddha lands, the oceans of sentient beings, the oceans of all established realms in the Dharma realm, and the oceans of Buddhas are all boundless, may you explain them all clearly for the Buddha's disciples! Forever transcending the oceans of inconceivable means of liberation, universally entering the oceans of expedient methods of liberation, all the oceans of Dharma gates, may you proclaim them in this Bodhimanda!
At that time, the World Honored One, knowing the thoughts in the minds of all the Bodhisattvas, emitted from between his teeth, light rays as numerous as the dust motes of Buddha lands. These light rays were: light of jeweled flowers illuminating everywhere, light of various sounds adorning the Dharma realm, light of subtle clouds hanging down, light of Buddhas in the ten directions manifesting miraculous transformations in the Bodhimanda, light of all jeweled flame cloud canopies, light of unobstructedness filling the Dharma realm, light of adorning all Buddha lands everywhere, light of pure Vajra jeweled banners standing tall, light of adorning the Bodhimanda of the Bodhisattva assemblies everywhere, light of wonderful sounds praising the names of all Buddhas... Like this, there were light rays as numerous as the dust motes of Buddha lands, and each light ray had light rays as numerous as the dust motes of Buddha lands as its retinue. These light rays all possessed various wonderful jeweled colors, universally illuminating the ocean of worlds, each as numerous as one hundred million dust motes of Buddha lands in the ten directions. The Bodhisattvas in those oceans of worlds, within the light, each saw this adorned ocean of the Avatamsaka world. By the Buddha's spiritual power, the light, in front of all the Bodhisattva assemblies, spoke these verses:
In immeasurable kalpas, practicing like an ocean, making offerings to the Buddhas of the ten directions like an ocean, transforming and liberating all sentient beings like an ocean, now having attained wonderful enlightenment, becoming the universally illuminating Honored One. From the pores of his skin, emanate clouds of transformation, light universally illuminating the ten directions, causing those who should be transformed to awaken and become enlightened, leading them towards Bodhi, pure and unobstructed. The Buddha in the past traveled through various realms of rebirth, teaching and maturing all kinds of beings, with spiritual powers that are free and boundless, in a single thought, causing them all to attain liberation. Mani wonderful jewel...
提樹， 種種莊嚴悉殊特， 佛于其下成正覺， 放大光明普威耀。 大音震吼遍十方， 普為弘宣寂滅法， 隨諸眾生心所樂， 種種方便令開曉。 往修諸度皆圓滿， 等於千剎微塵數， 一切諸力悉已成， 汝等應往同瞻禮。 十方佛子等剎塵， 悉共歡喜而來集， 已雨諸云爲供養， 今在佛前專覲仰。 如來一音無有量， 能演契經深大海， 普雨妙法應群心， 彼兩足尊宜往見。 三世諸佛所有愿， 菩提樹下皆宣說， 一剎那中悉現前， 汝可速詣如來所。 毗盧遮那大智海， 面門舒光無不見， 今待眾集將演音， 汝可往觀聞所說。」
爾時，十方世界海一切眾會，蒙佛光明所開覺已，各共來詣毗盧遮那如來所，親近供養。所謂——
此華藏莊嚴世界海東，次有世界海，名：清凈光蓮華莊嚴。彼世界種中，有國土，名：摩尼瓔珞金剛藏，佛號：法水覺虛空無邊王。于彼如來大眾海中，有菩薩摩訶薩，名：觀察勝法蓮華幢，與世界海微塵數諸菩薩俱，來詣佛所，各現十種菩薩身相云，遍滿虛空而不散滅；復現十種雨一切寶蓮華光明雲，復現十種須彌寶峰云，復現十種日輪光云，復現十種寶華瓔珞云，復現十種一切音樂云，復現
【現代漢語翻譯】 現代漢語譯本 菩提樹挺拔聳立，各種裝飾都非常獨特和莊嚴。 佛陀在樹下成就正覺，放出廣大光明，普照一切。 佛陀發出震動十方的大音，普遍宣揚寂滅的佛法。 佛陀隨著眾生內心的喜好，用各種方便法門使他們開悟。 佛陀過去所修的各種波羅蜜都已圓滿，數量等同於千個佛剎的微塵。 一切諸佛的力量都已成就，你們應當前去一同瞻仰禮拜。 十方世界的佛子，數量如同佛剎的微塵，都歡喜地聚集而來。 他們已經降下各種雲朵作為供養，現在在佛前專心仰望。 如來的一音沒有限量，能夠演說深奧如大海的契經。 普遍降下微妙的佛法，應和眾生的心意，你們應該前去拜見這位兩足尊。 三世諸佛所有的願望，都在菩提樹下宣說， 在一剎那間全部顯現，你們可以快速前往如來所在之處。 毗盧遮那佛的智慧如大海般深廣，面門所放的光明無所不見。 現在等待大眾聚集，將要演說佛法，你們可以前去觀看並聽聞佛陀所說。
這時，十方世界海的一切大眾，蒙受佛陀的光明開悟后，各自一同來到毗盧遮那如來所在之處，親近供養。他們是——
在這個華藏莊嚴世界海的東方，依次有一個世界海，名為：清凈光蓮華莊嚴。那個世界種中，有一個國土，名為：摩尼瓔珞金剛藏，佛號：法水覺虛空無邊王（意為：以法水覺悟，如同虛空般無邊無際的王者）。在那位如來的大眾海中，有一位菩薩摩訶薩，名為：觀察勝法蓮華幢（意為：觀察殊勝佛法，如蓮花般莊嚴的旗幟），與如同世界海微塵數一樣多的菩薩們一起，來到佛陀所在之處，各自顯現十種菩薩身相云，遍滿虛空而不消散；又顯現十種雨一切寶蓮花光明雲，又顯現十種須彌寶峰云，又顯現十種日輪光云，又顯現十種寶華瓔珞云，又顯現十種一切音樂云，又顯現十種
【English Translation】 English version The Bodhi tree stands tall, adorned with various unique and magnificent decorations. The Buddha attained enlightenment beneath the tree, emitting great light that illuminates all. The Buddha utters a great sound that reverberates throughout the ten directions, universally proclaiming the Dharma of Nirvana. The Buddha, according to the desires of sentient beings, uses various skillful means to enlighten them. The various Paramitas that the Buddha cultivated in the past have been perfected, their number equal to the dust particles of a thousand Buddha-lands. All the powers of the Buddhas have been accomplished, you should go and pay homage together. The Buddha's disciples from the ten directions, as numerous as the dust particles of Buddha-lands, have joyfully gathered. They have already rained down various clouds as offerings, and now they are attentively looking up to the Buddha. The Tathagata's one sound is limitless, capable of expounding the profound Sutras like a vast ocean. Universally raining down the wonderful Dharma, responding to the minds of sentient beings, you should go and see this Two-Footed Honored One. All the vows of the Buddhas of the three times are proclaimed under the Bodhi tree, All appear in a single instant, you can quickly go to where the Tathagata is. The wisdom of Vairocana Buddha is as vast as the ocean, the light emitted from his face is all-seeing. Now waiting for the assembly to gather, he will expound the Dharma, you can go and observe and hear what the Buddha says.
At this time, all the great assemblies of the ten directions, having been enlightened by the Buddha's light, each came to the place of Vairocana Tathagata to draw near and make offerings. They are—
To the east of this Flower Adornment World Sea, there is a world sea named: Pure Light Lotus Adornment. In that world seed, there is a land named: Mani Necklace Vajra Treasury, the Buddha's name is: Dharma Water Awakening Boundless King (meaning: awakened by Dharma water, a king as boundless as space). In that Tathagata's great assembly, there is a Bodhisattva Mahasattva named: Observing Superior Dharma Lotus Banner (meaning: observing the superior Dharma, a banner as magnificent as a lotus), together with Bodhisattvas as numerous as the dust particles of the world sea, came to the place of the Buddha, each manifesting ten kinds of Bodhisattva body appearance clouds, filling the void without dissipating; also manifesting ten kinds of clouds raining all precious lotus light, also manifesting ten kinds of Sumeru precious peak clouds, also manifesting ten kinds of sun wheel light clouds, also manifesting ten kinds of precious flower necklace clouds, also manifesting ten kinds of all music clouds, also manifesting ten kinds of
十種末香樹云，復現十種涂香燒香眾色相云，復現十種一切香樹云……如是等世界海微塵數諸供養云，悉遍虛空而不散滅。現是云已，向佛作禮，以為供養。即于東方，各化作種種華光明藏師子之座，于其座上，結跏趺坐。
此華藏世界海南，次有世界海，名：一切寶月光明莊嚴藏。彼世界種中，有國土，名：無邊光圓滿莊嚴，佛號：普智光明德須彌王。于彼如來大眾海中，有菩薩摩訶薩，名：普照法海慧，與世界海微塵數諸菩薩俱，來詣佛所，各現十種一切莊嚴光明藏摩尼王云，遍滿虛空而不散滅；復現十種雨一切寶莊嚴具普照耀摩尼王云，復現十種寶焰熾然稱揚佛名號摩尼王云，復現十種說一切佛法摩尼王云，復現十種眾妙樹莊嚴道場摩尼王云，復現十種寶光普照現眾化佛摩尼王云，復現十種普現一切道場莊嚴像摩尼王云，復現十種密焰燈說諸佛境界摩尼王云，復現十種不思議佛剎宮殿像摩尼王云，復現十種普現三世佛身像摩尼王云……如是等世界海微塵數摩尼王云，悉遍虛空而不散滅。現是云已，向佛作禮，以為供養。即于南方，各化作帝青寶閻浮檀金蓮華藏師子之座，于其座上，結跏趺坐。
此華藏世界海西，次有世界海，名：可愛樂寶光明。彼世界種中，有國土，名：出生上妙資身具，佛號：
【現代漢語翻譯】 現代漢語譯本：十種末香樹云（末香：磨成粉末的香），又顯現十種涂香和燒香的各種色彩的云，又顯現十種一切香樹的云……像這樣等同於世界海微塵數量的各種供養云，全部遍佈虛空而不消散。顯現這些云之後，向佛陀頂禮，以此作為供養。隨即在東方，各自化現出各種華光明藏的獅子座，在這些座位上，結跏趺坐（佛教坐姿）。 在這個華藏世界海的南方，緊接著有一個世界海，名為：一切寶月光明莊嚴藏。那個世界種中，有一個國土，名為：無邊光圓滿莊嚴，佛號：普智光明德須彌王（須彌山王）。在那位如來的大眾海中，有一位菩薩摩訶薩（大菩薩），名為：普照法海慧，與等同於世界海微塵數量的諸位菩薩一起，來到佛陀所在之處，各自顯現十種一切莊嚴光明藏的摩尼王云（摩尼：寶珠），遍滿虛空而不消散；又顯現十種雨下一切寶莊嚴具普照耀的摩尼王云，又顯現十種寶焰熾盛稱揚佛名號的摩尼王云，又顯現十種宣說一切佛法的摩尼王云，又顯現十種眾妙樹莊嚴道場的摩尼王云，又顯現十種寶光普照顯現眾多化佛的摩尼王云，又顯現十種普現一切道場莊嚴形象的摩尼王云，又顯現十種密焰燈宣說諸佛境界的摩尼王云，又顯現十種不可思議佛剎宮殿形象的摩尼王云，又顯現十種普現三世佛身形象的摩尼王云……像這樣等同於世界海微塵數量的摩尼王云，全部遍佈虛空而不消散。顯現這些云之後，向佛陀頂禮，以此作為供養。隨即在南方，各自化現出帝青寶和閻浮檀金（一種金色）蓮花藏的獅子座，在這些座位上，結跏趺坐。 在這個華藏世界海的西方，緊接著有一個世界海，名為：可愛樂寶光明。那個世界種中，有一個國土，名為：出生上妙資身具，佛號：
【English Translation】 English version: Ten kinds of clouds of powdered incense trees, and again appeared ten kinds of clouds of various colors of applied incense and burning incense, and again appeared ten kinds of clouds of all incense trees... Such as these, clouds of offerings equal to the number of dust particles in a world sea, all pervaded the void without dissipating. Having manifested these clouds, they bowed to the Buddha as an offering. Then, in the east, each transformed into various lion thrones of the Flower Light Treasury, and on these thrones, they sat in the lotus position. To the south of this Flower Treasury World Sea, there is another world sea, named: All Treasure Moon Light Adornment Treasury. In that world seed, there is a land named: Boundless Light Perfect Adornment, the Buddha's name is: Universal Wisdom Light Virtue Sumeru King (Sumeru: a sacred mountain). In that Tathagata's (Buddha) assembly sea, there is a Bodhisattva Mahasattva (great Bodhisattva), named: Universal Illumination Dharma Sea Wisdom, together with Bodhisattvas equal to the number of dust particles in a world sea, came to the Buddha's place, each manifesting ten kinds of Mani King clouds (Mani: jewel) of all adornment light treasury, pervading the void without dissipating; again manifesting ten kinds of Mani King clouds that rain down all treasure adornments and universally illuminate; again manifesting ten kinds of Mani King clouds with blazing treasure flames praising the Buddha's name; again manifesting ten kinds of Mani King clouds that speak all the Buddha's teachings; again manifesting ten kinds of Mani King clouds of wonderful trees adorning the Bodhi-mandala; again manifesting ten kinds of Mani King clouds of treasure light universally illuminating and manifesting many transformation Buddhas; again manifesting ten kinds of Mani King clouds that universally manifest the adornment images of all Bodhi-mandalas; again manifesting ten kinds of Mani King clouds of secret flame lamps speaking of the realms of all Buddhas; again manifesting ten kinds of Mani King clouds of inconceivable Buddha-land palace images; again manifesting ten kinds of Mani King clouds that universally manifest the images of the Buddhas of the three times... Such as these, Mani King clouds equal to the number of dust particles in a world sea, all pervaded the void without dissipating. Having manifested these clouds, they bowed to the Buddha as an offering. Then, in the south, each transformed into lion thrones of sapphire and Jambudvipa gold (a type of gold) lotus treasury, and on these thrones, they sat in the lotus position. To the west of this Flower Treasury World Sea, there is another world sea, named: Delightful Treasure Light. In that world seed, there is a land named: Birth of Supreme Provisions, the Buddha's name is:
香焰功德寶莊嚴。于彼如來大眾海中，有菩薩摩訶薩，名：月光香焰普莊嚴，與世界海微塵數諸菩薩俱，來詣佛所，各現十種一切寶香眾妙華樓閣云，遍滿虛空而不散滅；復現十種無邊色相眾寶王樓閣云，復現十種寶燈香焰樓閣云，復現十種一切真珠樓閣云，復現十種一切寶華樓閣云，復現十種寶瓔珞莊嚴樓閣云，復現十種普現十方一切莊嚴光明藏樓閣云，復現十種眾寶末間錯莊嚴樓閣云，復現十種周遍十方一切莊嚴樓閣云，復現十種華門鐸網樓閣云……如是等世界海微塵數樓閣云，悉遍虛空而不散滅。現是云已，向佛作禮，以為供養。即于西方，各化作真金葉大寶藏師子之座，于其座上，結跏趺坐。
此華藏世界海北，次有世界海，名：毗琉璃蓮華光圓滿藏。彼世界種中，有國土，名：優缽羅華莊嚴，佛號：普智幢音王。于彼如來大眾海中，有菩薩摩訶薩，名：師子奮迅光明，與世界海微塵數諸菩薩俱，來詣佛所，各現十種一切香摩尼眾妙樹云，遍滿虛空而不散滅；復現十種密葉妙香莊嚴樹云，復現十種化現一切無邊色相樹莊嚴樹云，復現十種一切華周布莊嚴樹云，復現十種一切寶焰圓滿光莊嚴樹云，復現十種現一切栴檀香菩薩身莊嚴樹云，復現十種現往昔道場處不思議莊嚴樹云，復現十種眾寶衣服藏如日光
【現代漢語翻譯】 現代漢語譯本：香焰功德寶莊嚴的菩薩們。在那如來大眾海中，有一位菩薩摩訶薩，名為月光香焰普莊嚴，他與如世界海微塵數一樣多的菩薩們一同來到佛陀所在之處，各自展現十種一切寶香構成的奇妙華麗樓閣云，這些雲彩遍佈虛空而不消散；又展現十種無邊色彩的眾寶王樓閣云，又展現十種寶燈香焰樓閣云，又展現十種一切真珠樓閣云，又展現十種一切寶華樓閣云，又展現十種寶瓔珞莊嚴樓閣云，又展現十種普現十方一切莊嚴光明藏樓閣云，又展現十種眾寶末間錯莊嚴樓閣云，又展現十種周遍十方一切莊嚴樓閣云，又展現十種華門鐸網樓閣云……像這樣，如世界海微塵數一樣多的樓閣云，全部遍佈虛空而不消散。展現這些雲彩之後，他們向佛陀頂禮，以此作為供養。隨即在西方，各自化現出真金葉製成的大寶藏獅子之座，在這些座位上，他們結跏趺坐。 在這個華藏世界海的北方，緊接著有一個世界海，名為毗琉璃蓮華光圓滿藏。那個世界種中，有一個國土，名為優缽羅華莊嚴，那裡的佛號為普智幢音王。在那如來大眾海中，有一位菩薩摩訶薩，名為師子奮迅光明，他與如世界海微塵數一樣多的菩薩們一同來到佛陀所在之處，各自展現十種一切香摩尼構成的奇妙樹云，這些雲彩遍佈虛空而不消散；又展現十種密葉妙香莊嚴樹云，又展現十種化現一切無邊色彩的樹莊嚴樹云，又展現十種一切華周布莊嚴樹云，又展現十種一切寶焰圓滿光莊嚴樹云，又展現十種顯現一切栴檀香菩薩身的莊嚴樹云，又展現十種顯現往昔道場處不可思議莊嚴的樹云，又展現十種眾寶衣服藏如日光
【English Translation】 English version: The Bodhisattvas adorned with the merits and virtues of fragrant flames. In that ocean of the assembly of Tathagatas, there was a Bodhisattva Mahasattva named Moonlight Fragrant Flame Universally Adorned, who, together with Bodhisattvas as numerous as the dust particles of world-seas, came to the place of the Buddha. Each manifested ten kinds of wondrous and magnificent cloud-palaces made of all precious fragrances, which filled the void without dissipating; they also manifested ten kinds of cloud-palaces of all precious kings with boundless colors, ten kinds of cloud-palaces of precious lamps and fragrant flames, ten kinds of cloud-palaces of all pearls, ten kinds of cloud-palaces of all precious flowers, ten kinds of cloud-palaces adorned with precious necklaces, ten kinds of cloud-palaces that universally manifested the treasury of light of all adornments in the ten directions, ten kinds of cloud-palaces adorned with mixed precious powders, ten kinds of cloud-palaces that pervaded all adornments in the ten directions, and ten kinds of cloud-palaces with flower gates and bell nets... Like this, cloud-palaces as numerous as the dust particles of world-seas all filled the void without dissipating. Having manifested these clouds, they bowed to the Buddha as an offering. Then, in the west, each transformed great lion thrones of precious treasures made of pure gold leaves, and upon these thrones, they sat in the lotus position. North of this Flower Treasury World-Sea, there is another world-sea named Beryl Lotus Light Perfect Treasury. In that world-seed, there is a land named Adorned with Utpala Flowers, where the Buddha is named Universal Wisdom Banner Sound King. In that ocean of the assembly of Tathagatas, there was a Bodhisattva Mahasattva named Lion's Swift Light, who, together with Bodhisattvas as numerous as the dust particles of world-seas, came to the place of the Buddha. Each manifested ten kinds of wondrous tree-clouds made of all fragrant mani jewels, which filled the void without dissipating; they also manifested ten kinds of tree-clouds adorned with dense leaves and wondrous fragrances, ten kinds of tree-clouds adorned with the manifestation of all boundless colors, ten kinds of tree-clouds adorned with all flowers spread around, ten kinds of tree-clouds adorned with all precious flames of perfect light, ten kinds of tree-clouds adorned with the manifestation of all sandalwood fragrant Bodhisattva bodies, ten kinds of tree-clouds that manifested the inconceivable adornments of the past places of enlightenment, and ten kinds of tree-clouds of precious clothing treasuries like the sunlight.
明樹云，復現十種普發一切悅意音聲樹云……如是等世界海微塵數樹云，悉遍虛空而不散滅。現是云已，向佛作禮，以為供養。即于北方，各化作摩尼燈蓮華藏師子之座，于其座上，結跏趺坐。
此華藏世界海東北方，次有世界海，名：閻浮檀金玻璃色幢。彼世界種中，有國土，名：眾寶莊嚴，佛號：一切法無畏燈。于彼如來大眾海中，有菩薩摩訶薩，名：最勝光明燈無盡功德藏，與世界海微塵數諸菩薩俱，來詣佛所，各現十種無邊色相寶蓮華藏師子座云，遍滿虛空而不散滅；復現十種摩尼王光明藏師子座云，復現十種一切莊嚴具種種校飾師子座云，復現十種眾寶鬘燈焰藏師子座云，復現十種普雨寶瓔珞師子座云，復現十種一切香華寶瓔珞藏師子座云，復現十種示現一切佛座莊嚴摩尼王藏師子座云，復現十種戶牖階砌及諸瓔珞一切莊嚴師子座云，復現十種一切摩尼樹寶枝莖藏師子座云，復現十種寶香間飾日光明藏師子座云……如是等世界海微塵數師子座云，悉遍虛空而不散滅。現是云已，向佛作禮，以為供養。即于東北方，各化作寶蓮華摩尼光幢師子之座，于其座上，結跏趺坐。
此華藏世界海東南方，次有世界海，名：金莊嚴琉璃光普照。彼世界種中，有國土，名：清凈香光明，佛號：普喜深信王。于
【現代漢語翻譯】 現代漢語譯本：明亮的樹云，再次顯現十種普遍散發一切悅意音聲的樹云……像這樣等同於世界海微塵數量的樹云，全部遍佈虛空而不消散。顯現這些云之後，向佛陀頂禮，以此作為供養。隨即在北方，各自化現出摩尼燈蓮花藏獅子之座，在這些座位上，結跏趺坐。 此華藏世界海（華藏世界海：佛教宇宙觀中的一個巨大世界體系）的東北方，緊接著有一個世界海，名為：閻浮檀金玻璃色幢。那個世界種中，有一個國土，名為：眾寶莊嚴，佛號：一切法無畏燈。在那位如來的大眾海中，有一位菩薩摩訶薩（菩薩摩訶薩：偉大的菩薩），名為：最勝光明燈無盡功德藏，與等同於世界海微塵數量的諸位菩薩一起，來到佛陀所在之處，各自顯現十種無邊色彩的寶蓮花藏獅子座云，遍滿虛空而不消散；又顯現十種摩尼王光明藏獅子座云，又顯現十種一切莊嚴具種種裝飾的獅子座云，又顯現十種眾寶鬘燈焰藏獅子座云，又顯現十種普遍降下寶瓔珞的獅子座云，又顯現十種一切香花寶瓔珞藏獅子座云，又顯現十種示現一切佛座莊嚴的摩尼王藏獅子座云，又顯現十種門窗臺階以及各種瓔珞一切莊嚴的獅子座云，又顯現十種一切摩尼樹寶枝莖藏獅子座云，又顯現十種寶香裝飾的日光藏獅子座云……像這樣等同於世界海微塵數量的獅子座云，全部遍佈虛空而不消散。顯現這些云之後，向佛陀頂禮，以此作為供養。隨即在東北方，各自化現出寶蓮花摩尼光幢獅子之座，在這些座位上，結跏趺坐。 此華藏世界海的東南方，緊接著有一個世界海，名為：金莊嚴琉璃光普照。那個世界種中，有一個國土，名為：清凈香光明，佛號：普喜深信王。于
【English Translation】 English version: Bright tree clouds, again manifested ten kinds of tree clouds that universally emit all pleasing sounds... Like these, tree clouds as numerous as the dust motes of world-seas, all pervaded the void without dissipating. Having manifested these clouds, they bowed to the Buddha, offering them as a tribute. Then, in the northern direction, each transformed into a lion's seat of mani-lamp lotus treasury, and upon these seats, they sat in the lotus posture. To the northeast of this Flower Treasury World-Sea (Flower Treasury World-Sea: a vast cosmic system in Buddhist cosmology), there is another world-sea, named: Jambudana Gold Glass-Colored Banner. Within that world-seed, there is a land named: Adorned with Various Treasures, the Buddha's name is: Fearless Lamp of All Dharmas. In that Tathagata's great assembly, there is a Bodhisattva Mahasattva (Bodhisattva Mahasattva: a great Bodhisattva), named: Most Excellent Light Lamp of Endless Merit Treasury, who, together with Bodhisattvas as numerous as the dust motes of world-seas, came to the Buddha's place, each manifesting ten kinds of lion's seat clouds of precious lotuses with boundless colors, filling the void without dissipating; again manifesting ten kinds of lion's seat clouds of mani-king light treasury, again manifesting ten kinds of lion's seat clouds adorned with all kinds of ornaments, again manifesting ten kinds of lion's seat clouds of jeweled garland lamp flame treasury, again manifesting ten kinds of lion's seat clouds that universally rain down jeweled necklaces, again manifesting ten kinds of lion's seat clouds of all fragrant flower jeweled necklace treasury, again manifesting ten kinds of lion's seat clouds of mani-king treasury that display the adornments of all Buddha seats, again manifesting ten kinds of lion's seat clouds of doors, windows, steps, and all kinds of jeweled ornaments, again manifesting ten kinds of lion's seat clouds of all mani-tree precious branches and stems treasury, again manifesting ten kinds of lion's seat clouds of sun-light treasury adorned with precious fragrances... Like these, lion's seat clouds as numerous as the dust motes of world-seas, all pervaded the void without dissipating. Having manifested these clouds, they bowed to the Buddha, offering them as a tribute. Then, in the northeastern direction, each transformed into a lion's seat of precious lotus mani-light banner, and upon these seats, they sat in the lotus posture. To the southeast of this Flower Treasury World-Sea, there is another world-sea, named: Golden Adornment Lapis Lazuli Light Universally Illuminating. Within that world-seed, there is a land named: Pure Fragrant Light, the Buddha's name is: King of Universal Joy and Deep Faith. In
彼如來大眾海中，有菩薩摩訶薩，名：慧燈普明，與世界海微塵數諸菩薩俱，來詣佛所，各現十種一切如意王摩尼帳云，遍滿虛空而不散滅；復現十種帝青寶一切華莊嚴帳云，復現十種一切香摩尼帳云，復現十種寶焰燈帳云，復現十種示現佛神通說法摩尼王帳云，復現十種現一切衣服莊嚴色像摩尼帳云，復現十種一切寶華叢光明帳云，復現十種寶網鈴鐸音帳云，復現十種摩尼為臺蓮華為網帳云，復現十種現一切不思議莊嚴具色像帳云……如是等世界海微塵數眾寶帳云，悉遍虛空而不散滅。現是云已，向佛作禮，以為供養。即于東南方，各化作寶蓮華藏師子之座，于其座上，結跏趺坐。
此華藏世界海西南方，次有世界海，名：日光遍照。彼世界種中，有國土，名：師子日光明，佛號：普智光明音。于彼如來大眾海中，有菩薩摩訶薩，名：普華光焰髻，與世界海微塵數諸菩薩俱，來詣佛所，各現十種眾妙莊嚴寶蓋云，遍滿虛空而不散滅；復現十種光明莊嚴華蓋云，復現十種無邊色真珠藏蓋云，復現十種出一切菩薩悲愍音摩尼王蓋云，復現十種眾妙寶焰鬘蓋云，復現十種妙寶嚴飾垂網鐸蓋云，復現十種摩尼樹枝莊嚴蓋云，復現十種日光普照摩尼王蓋云，復現十種一切涂香燒香蓋云，復現十種栴檀藏蓋云，復現十種廣
【現代漢語翻譯】 現代漢語譯本：在那如來大眾海中，有一位菩薩摩訶薩，名為慧燈普明（智慧之燈普遍照耀），與如同世界海微塵數一樣多的菩薩們一同前來佛陀所在之處，各自顯現十種一切如意王摩尼寶帳云，遍滿虛空而不消散；又顯現十種帝青寶一切華莊嚴帳云，又顯現十種一切香摩尼帳云，又顯現十種寶焰燈帳云，又顯現十種示現佛神通說法摩尼王帳云，又顯現十種顯現一切衣服莊嚴色像摩尼帳云，又顯現十種一切寶華叢光明帳云，又顯現十種寶網鈴鐸音帳云，又顯現十種摩尼為臺蓮華為網帳云，又顯現十種顯現一切不可思議莊嚴具色像帳云……像這樣等同於世界海微塵數一樣多的眾寶帳云，全部遍滿虛空而不消散。顯現這些云之後，向佛陀頂禮，以此作為供養。隨即在東南方，各自化現出寶蓮華藏獅子之座，在座位上，結跏趺坐。 在這個華藏世界海的西南方，緊接著有一個世界海，名為日光遍照（日光普遍照耀）。那個世界種中，有一個國土，名為師子日光明（獅子般的日光照耀），佛號為普智光明音（普遍智慧光明之音）。在那如來大眾海中，有一位菩薩摩訶薩，名為普華光焰髻（普遍光華火焰髮髻），與如同世界海微塵數一樣多的菩薩們一同前來佛陀所在之處，各自顯現十種眾妙莊嚴寶蓋云，遍滿虛空而不消散；又顯現十種光明莊嚴華蓋云，又顯現十種無邊色真珠藏蓋云，又顯現十種發出一切菩薩悲憫之音的摩尼王蓋云，又顯現十種眾妙寶焰鬘蓋云，又顯現十種妙寶裝飾垂網鐸蓋云，又顯現十種摩尼樹枝莊嚴蓋云，又顯現十種日光普照摩尼王蓋云，又顯現十種一切涂香燒香蓋云，又顯現十種栴檀藏蓋云，又顯現十種廣
【English Translation】 English version: In that ocean of the assembly of Tathagatas, there was a Bodhisattva Mahasattva named 'Wisdom Lamp Universally Illuminating' (Hui Deng Pu Ming), who, together with Bodhisattvas as numerous as the dust motes of a world-ocean, came to the place of the Buddha. Each manifested ten kinds of wish-fulfilling king mani-jewel tent clouds, which filled the void without dissipating; they also manifested ten kinds of lapis lazuli jewel all-flower adorned tent clouds, ten kinds of all-fragrance mani-jewel tent clouds, ten kinds of jewel-flame lamp tent clouds, ten kinds of mani-jewel king tent clouds that manifested the Buddha's supernatural powers and Dharma teachings, ten kinds of mani-jewel tent clouds that manifested all clothing adornments and forms, ten kinds of all-jewel flower cluster light tent clouds, ten kinds of jewel net bell sound tent clouds, ten kinds of mani-jewel platforms with lotus flower net tent clouds, and ten kinds of tent clouds that manifested all inconceivable adornment forms... These numerous jewel tent clouds, as many as the dust motes of a world-ocean, completely filled the void without dissipating. Having manifested these clouds, they bowed to the Buddha as an offering. Then, in the southeast direction, each transformed a jeweled lotus treasury lion seat, and upon their seats, they sat in the lotus posture. To the southwest of this Flower Treasury World-Ocean, there was another world-ocean named 'Sunlight Universally Illuminating' (Ri Guang Bian Zhao). Within that world-seed, there was a land named 'Lion Sun Light' (Shi Zi Ri Guang Ming), where the Buddha was named 'Universal Wisdom Light Sound' (Pu Zhi Guang Ming Yin). In that ocean of the assembly of Tathagatas, there was a Bodhisattva Mahasattva named 'Universal Flower Flame Crest' (Pu Hua Guang Yan Ji), who, together with Bodhisattvas as numerous as the dust motes of a world-ocean, came to the place of the Buddha. Each manifested ten kinds of wondrously adorned jewel canopy clouds, which filled the void without dissipating; they also manifested ten kinds of light-adorned flower canopy clouds, ten kinds of boundless color pearl treasury canopy clouds, ten kinds of mani-jewel king canopy clouds that emitted the compassionate sounds of all Bodhisattvas, ten kinds of wondrous jewel flame garland canopy clouds, ten kinds of wondrous jewel adorned hanging net bell canopy clouds, ten kinds of mani-jewel tree branch adorned canopy clouds, ten kinds of sunlight universally illuminating mani-jewel king canopy clouds, ten kinds of all-perfume incense canopy clouds, ten kinds of sandalwood treasury canopy clouds, and ten kinds of wide
大佛境界普光明莊嚴蓋云……如是等世界海微塵數眾寶蓋云，悉遍虛空而不散滅。現是云已，向佛作禮，以為供養。即于西南方，各化作帝青寶光焰莊嚴藏師子之座，于其座上，結跏趺坐。
此華藏世界海西北方，次有世界海，名：寶光照耀。彼世界種中，有國土，名：眾香莊嚴，佛號：無量功德海光明。于彼如來大眾海中，有菩薩摩訶薩，名：無盡光摩尼王，與世界海微塵數諸菩薩俱，來詣佛所，各現十種一切寶圓滿光云，遍滿虛空而不散滅；復現十種一切寶焰圓滿光云，復現十種一切妙華圓滿光云，復現十種一切化佛圓滿光云，復現十種十方佛土圓滿光云，復現十種佛境界雷聲寶樹圓滿光云，復現十種一切琉璃寶摩尼王圓滿光云，復現十種一念中現無邊眾生相圓滿光云，復現十種演一切如來大愿音圓滿光云，復現十種演化一切眾生音摩尼王圓滿光云……如是等世界海微塵數圓滿光云，悉遍虛空而不散滅。現是云已，向佛作禮，以為供養。即于西北方，各化作無盡光明威德藏師子之座，于其座上，結跏趺坐。
此華藏世界海下方，次有世界海，名：蓮華香妙德藏。彼世界種中，有國土，名：寶師子光明照耀，佛號：法界光明。于彼如來大眾海中，有菩薩摩訶薩，名：法界光焰慧，與世界海微塵數諸菩薩
【現代漢語翻譯】 現代漢語譯本：大佛的境界普放出光明，莊嚴的寶蓋云……像這樣等同於世界海微塵數量的眾寶蓋云，全部遍佈虛空而不消散。顯現這些云之後，向佛陀頂禮，以此作為供養。隨即在西南方，各自化現出帝青寶光焰莊嚴的獅子座，在這些座位上，結跏趺坐。 在這個華藏世界海的西北方，緊接著有一個世界海，名為：寶光照耀。那個世界種中，有一個國土，名為：眾香莊嚴，佛號：無量功德海光明（意為具有無量功德，如大海般光明的佛）。在那位如來的大眾海中，有一位菩薩摩訶薩，名為：無盡光摩尼王（意為具有無盡光明，如摩尼寶珠的菩薩），與等同於世界海微塵數量的諸位菩薩一起，來到佛陀所在之處，各自顯現十種一切寶圓滿光云，遍滿虛空而不消散；又顯現十種一切寶焰圓滿光云，又顯現十種一切妙華圓滿光云，又顯現十種一切化佛圓滿光云，又顯現十種十方佛土圓滿光云，又顯現十種佛境界雷聲寶樹圓滿光云，又顯現十種一切琉璃寶摩尼王圓滿光云，又顯現十種一念中顯現無邊眾生相圓滿光云，又顯現十種演說一切如來大愿音圓滿光云，又顯現十種演化一切眾生音摩尼王圓滿光云……像這樣等同於世界海微塵數量的圓滿光云，全部遍佈虛空而不消散。顯現這些云之後，向佛陀頂禮，以此作為供養。隨即在西北方，各自化現出無盡光明威德藏獅子座，在這些座位上，結跏趺坐。 在這個華藏世界海的下方，緊接著有一個世界海，名為：蓮華香妙德藏。那個世界種中，有一個國土，名為：寶獅子光明照耀，佛號：法界光明（意為照耀法界的光明）。在那位如來的大眾海中，有一位菩薩摩訶薩，名為：法界光焰慧（意為具有法界光焰智慧的菩薩），與等同於世界海微塵數量的諸位菩薩
【English Translation】 English version: The great Buddha's realm universally emits light, with majestic jeweled canopies of clouds... Such as these, countless jeweled canopy clouds, equal to the number of dust particles in the ocean of worlds, all pervade the void without dissipating. Having manifested these clouds, they bow to the Buddha as an offering. Then, in the southwest direction, each transforms into a lion's seat adorned with lapis lazuli light flames, and upon these seats, they sit in the lotus position. To the northwest of this Flower Treasury Ocean of Worlds, there is another ocean of worlds, named: Jeweled Light Illumination. Within that world seed, there is a land named: Adorned with All Fragrances, the Buddha's name is: Immeasurable Merit Ocean Light (meaning a Buddha with immeasurable merits, as vast and bright as the ocean). In that Tathagata's great assembly, there is a Bodhisattva Mahasattva named: Inexhaustible Light Mani King (meaning a Bodhisattva with inexhaustible light, like a mani jewel), who, along with Bodhisattvas equal to the number of dust particles in the ocean of worlds, comes to the Buddha's place, each manifesting ten kinds of all-jeweled perfect light clouds, filling the void without dissipating; again manifesting ten kinds of all-jeweled flame perfect light clouds, again manifesting ten kinds of all-wonderful flower perfect light clouds, again manifesting ten kinds of all-transformed Buddha perfect light clouds, again manifesting ten kinds of perfect light clouds of the Buddha lands in the ten directions, again manifesting ten kinds of perfect light clouds of the Buddha's realm, thunderous jeweled trees, again manifesting ten kinds of all-lapis lazuli jeweled mani king perfect light clouds, again manifesting ten kinds of perfect light clouds that manifest boundless sentient beings in a single thought, again manifesting ten kinds of perfect light clouds that proclaim the great vows of all Tathagatas, again manifesting ten kinds of perfect light clouds of mani kings that transform the sounds of all sentient beings... Such as these, perfect light clouds equal to the number of dust particles in the ocean of worlds, all pervade the void without dissipating. Having manifested these clouds, they bow to the Buddha as an offering. Then, in the northwest direction, each transforms into a lion's seat of inexhaustible light and majestic virtue, and upon these seats, they sit in the lotus position. Below this Flower Treasury Ocean of Worlds, there is another ocean of worlds, named: Lotus Fragrance Wonderful Virtue Treasury. Within that world seed, there is a land named: Jeweled Lion Light Illumination, the Buddha's name is: Dharma Realm Light (meaning the light that illuminates the Dharma realm). In that Tathagata's great assembly, there is a Bodhisattva Mahasattva named: Dharma Realm Flame Wisdom (meaning a Bodhisattva with the wisdom of the Dharma realm's flame), who, along with Bodhisattvas equal to the number of dust particles in the ocean of worlds
俱，來詣佛所，各現十種一切摩尼藏光明雲，遍滿虛空而不散滅；復現十種一切香光明雲，復現十種一切寶焰光明雲，復現十種出一切佛說法音光明雲，復現十種現一切佛土莊嚴光明雲，復現十種一切妙華樓閣光明雲，復現十種現一切劫中諸佛教化眾生事光明雲，復現十種一切無盡寶華蕊光明雲，復現十種一切莊嚴座光明雲……如是等世界海微塵數光明雲，悉遍虛空而不散滅。現是云已，向佛作禮，以為供養。即于下方，各化作寶焰燈蓮華藏師子之座，于其座上，結跏趺坐。
此華藏世界海上方，次有世界海，名：摩尼寶照耀莊嚴。彼世界種中，有國土，名：無相妙光明，佛號：無礙功德光明王。于彼如來大眾海中，有菩薩摩訶薩，名：無礙力精進慧，與世界海微塵數諸菩薩俱，來詣佛所，各現十種無邊色相寶光焰云，遍滿虛空而不散滅；復現十種摩尼寶網光焰云，復現十種一切廣大佛土莊嚴光焰云，復現十種一切妙香光焰云，復現十種一切莊嚴光焰云，復現十種諸佛變化光焰云，復現十種眾妙樹華光焰云，復現十種一切金剛光焰云，復現十種說無邊菩薩行摩尼光焰云，復現十種一切真珠燈光焰云……如是等世界海微塵數光焰云，悉遍虛空而不散滅。現是云已，向佛作禮，以為供養。即于上方，各化作演佛音聲
【現代漢語翻譯】 現代漢語譯本 他們一起，來到佛陀所在之處，各自顯現十種一切摩尼藏（如意寶珠）光明雲，遍滿虛空而不消散；又顯現十種一切香光明雲，又顯現十種一切寶焰光明雲，又顯現十種發出一切佛說法聲音的光明雲，又顯現十種顯現一切佛國土莊嚴的光明雲，又顯現十種一切美妙華麗樓閣的光明雲，又顯現十種顯現一切劫中諸佛教化眾生事蹟的光明雲，又顯現十種一切無盡寶華蕊的光明雲，又顯現十種一切莊嚴寶座的光明雲……像這樣等同於世界海微塵數的光明雲，全部遍滿虛空而不消散。顯現這些云之後，向佛陀頂禮，以此作為供養。隨即在下方，各自化現出寶焰燈蓮花藏獅子座，在座位上，結跏趺坐。 在這個華藏世界海的上方，依次有另一個世界海，名為：摩尼寶照耀莊嚴。那個世界種中，有一個國土，名為：無相妙光明，佛號：無礙功德光明王。在那位如來的大眾海中，有一位菩薩摩訶薩（大菩薩），名為：無礙力精進慧，與等同於世界海微塵數的諸位菩薩一起，來到佛陀所在之處，各自顯現十種無邊色彩的寶光焰云，遍滿虛空而不消散；又顯現十種摩尼寶網光焰云，又顯現十種一切廣大佛國土莊嚴光焰云，又顯現十種一切美妙香氣光焰云，又顯現十種一切莊嚴光焰云，又顯現十種諸佛變化光焰云，又顯現十種各種美妙樹華光焰云，又顯現十種一切金剛光焰云，又顯現十種宣說無邊菩薩行摩尼光焰云，又顯現十種一切珍珠燈光焰云……像這樣等同於世界海微塵數的光焰云，全部遍滿虛空而不消散。顯現這些云之後，向佛陀頂禮，以此作為供養。隨即在上方，各自化現出宣說佛陀聲音的
【English Translation】 English version Together, they came to where the Buddha was, each manifesting ten kinds of all-Mani-treasure (wish-fulfilling jewel) light clouds, filling the void without dissipating; they also manifested ten kinds of all-fragrance light clouds, ten kinds of all-precious flame light clouds, ten kinds of light clouds emitting the sounds of all Buddhas preaching the Dharma, ten kinds of light clouds manifesting the adornments of all Buddha lands, ten kinds of all-exquisite and magnificent pavilion light clouds, ten kinds of light clouds manifesting the deeds of all Buddhas teaching sentient beings in all kalpas, ten kinds of all-inexhaustible precious flower stamen light clouds, ten kinds of all-adorned seat light clouds... Such light clouds, as numerous as the dust particles in a world sea, all filled the void without dissipating. Having manifested these clouds, they bowed to the Buddha as an offering. Then, below, each transformed a jeweled flame lamp lotus treasury lion seat, and upon their seats, they sat in the lotus position. Above this Flower Treasury World Sea, there is another world sea, named: Mani-Treasure Shining Adornment. Within that world seed, there is a land named: Formless Wonderful Light, where the Buddha is named: Unobstructed Merit Light King. In that Tathagata's great assembly, there is a Bodhisattva Mahasattva (great Bodhisattva) named: Unobstructed Power Diligent Wisdom, who, along with Bodhisattvas as numerous as the dust particles in a world sea, came to where the Buddha was, each manifesting ten kinds of boundless colored precious flame clouds, filling the void without dissipating; they also manifested ten kinds of Mani-treasure net flame clouds, ten kinds of all-vast Buddha land adornment flame clouds, ten kinds of all-exquisite fragrance flame clouds, ten kinds of all-adornment flame clouds, ten kinds of all-Buddha transformation flame clouds, ten kinds of all-wonderful tree flower flame clouds, ten kinds of all-vajra (diamond) flame clouds, ten kinds of Mani flame clouds proclaiming the boundless Bodhisattva practices, ten kinds of all-pearl lamp flame clouds... Such flame clouds, as numerous as the dust particles in a world sea, all filled the void without dissipating. Having manifested these clouds, they bowed to the Buddha as an offering. Then, above, each transformed a seat that proclaimed the Buddha's voice.
光明蓮華藏師子之座，于其座上，結跏趺坐。
如是等十億佛剎微塵數世界海中，有十億佛剎微塵數菩薩摩訶薩，一一各有世界海微塵數諸菩薩眾前後圍繞而來集會。是諸菩薩，一一各現世界海微塵數種種莊嚴諸供養云，悉遍虛空而不散滅。現是云已，向佛作禮，以為供養。隨所來方，各化作種種寶莊嚴師子之座，于其座上，結跏趺坐。如是坐已，其諸菩薩身毛孔中，一一各現十世界海微塵數一切寶種種色光明；一一光中，悉現十世界海微塵數諸菩薩，皆坐蓮華藏師子之座。此諸菩薩，悉能遍入一切法界諸安立海所有微塵；彼一一塵中，皆有十佛世界微塵數諸廣大剎；一一剎中，皆有三世諸佛世尊。此諸菩薩，悉能遍往親近供養；于唸唸中，以夢自在，示現法門，開悟世界海微塵數眾生；唸唸中，以示現一切諸天沒生法門，開悟世界海微塵數眾生；唸唸中，以說一切菩薩行法門，開悟世界海微塵數眾生；唸唸中，以普震動一切剎嘆佛功德神變法門，開悟世界海微塵數眾生；唸唸中，以嚴凈一切佛國土顯示一切大愿海法門，開悟世界海微塵數眾生；唸唸中，以普攝一切眾生言辭佛音聲法門，開悟世界海微塵數眾生；唸唸中，以能雨一切佛法雲法門，開悟世界海微塵數眾生；唸唸中，以光明普照十方國土周遍法界示
【現代漢語翻譯】 現代漢語譯本：光明蓮華藏師子之座（指佛陀所坐的蓮花寶座），在那個寶座上，佛陀結跏趺坐（一種禪坐姿勢）。 像這樣，在十億佛剎微塵數（形容極多）的世界海中，有十億佛剎微塵數菩薩摩訶薩（大菩薩），每一位菩薩都各自有世界海微塵數那麼多的菩薩眾前後圍繞而來。這些菩薩，每一位都各自顯現世界海微塵數那麼多種種莊嚴的供養云，這些云遍佈虛空而不消散。顯現這些云之後，他們向佛陀頂禮，以此作為供養。他們各自從來的方向，都化現出種種以寶物莊嚴的獅子座，在那些寶座上，結跏趺坐。這樣坐好之後，這些菩薩的每一個毛孔中，都各自顯現出十世界海微塵數一切寶物種種顏色的光明；每一道光明中，都顯現出十世界海微塵數菩薩，他們都坐在蓮華藏獅子之座上。這些菩薩，都能夠遍入一切法界（宇宙萬法）諸安立海（一切安立之處）的所有微塵；在那每一粒微塵中，都有十佛世界微塵數那麼多的廣大佛剎（佛的國土）；每一個佛剎中，都有三世（過去、現在、未來）諸佛世尊。這些菩薩，都能夠普遍前往親近供養；在每一個念頭中，以夢境般的自在，示現法門，開悟世界海微塵數眾生；在每一個念頭中，以示現一切諸天（天神）的沒生（死亡和出生）法門，開悟世界海微塵數眾生；在每一個念頭中，以宣說一切菩薩行法門，開悟世界海微塵數眾生；在每一個念頭中，以普遍震動一切佛剎，讚歎佛陀功德神變法門，開悟世界海微塵數眾生；在每一個念頭中，以莊嚴清凈一切佛國土，顯示一切大愿海法門，開悟世界海微塵數眾生；在每一個念頭中，以普遍攝受一切眾生言辭的佛音聲法門，開悟世界海微塵數眾生；在每一個念頭中，以能夠降下一切佛法雲的法門，開悟世界海微塵數眾生；在每一個念頭中，以光明普遍照耀十方國土，周遍法界，示
【English Translation】 English version: On the Lion's Throne of Radiant Lotus Treasury (referring to the lotus throne where the Buddha sits), the Buddha sat in the lotus position (a meditative posture). In this way, within the ocean of worlds as numerous as ten billion Buddha-lands' dust particles, there were ten billion Buddha-lands' dust particles of Bodhisattva Mahasattvas (great Bodhisattvas), each surrounded by a retinue of Bodhisattvas as numerous as the dust particles in an ocean of worlds. Each of these Bodhisattvas manifested clouds of various magnificent offerings, as numerous as the dust particles in an ocean of worlds, which filled the void without dissipating. Having manifested these clouds, they bowed to the Buddha as an offering. From the directions they came, they each transformed various lion thrones adorned with jewels, and sat in the lotus position upon them. Having sat in this way, from each pore of these Bodhisattvas' bodies, there emanated light of all kinds of jewels and colors, as numerous as ten oceans of worlds' dust particles; within each ray of light, there appeared Bodhisattvas as numerous as ten oceans of worlds' dust particles, all seated on Lion's Thrones of Lotus Treasury. These Bodhisattvas were able to pervade all the dust particles within all the established realms of the Dharma Realm (the universe and all its phenomena); within each of those dust particles, there were vast Buddha-lands as numerous as ten Buddha-worlds' dust particles; within each of those Buddha-lands, there were Buddhas, World Honored Ones, of the three times (past, present, and future). These Bodhisattvas were able to universally go forth to draw near and make offerings; in each thought, with the freedom of a dream, they manifested the Dharma, enlightening sentient beings as numerous as the dust particles in an ocean of worlds; in each thought, by manifesting the Dharma of the passing and birth of all devas (gods), they enlightened sentient beings as numerous as the dust particles in an ocean of worlds; in each thought, by expounding the Dharma of all Bodhisattva practices, they enlightened sentient beings as numerous as the dust particles in an ocean of worlds; in each thought, by universally shaking all Buddha-lands, praising the Buddha's merits and miraculous transformations, they enlightened sentient beings as numerous as the dust particles in an ocean of worlds; in each thought, by adorning and purifying all Buddha-lands, revealing the Dharma of the great ocean of vows, they enlightened sentient beings as numerous as the dust particles in an ocean of worlds; in each thought, by universally embracing the Buddha's voice of all sentient beings' languages, they enlightened sentient beings as numerous as the dust particles in an ocean of worlds; in each thought, by the Dharma of being able to rain down all the clouds of the Buddha's teachings, they enlightened sentient beings as numerous as the dust particles in an ocean of worlds; in each thought, by the light universally illuminating the ten directions of lands, pervading the Dharma Realm, showing
現神變法門，開悟世界海微塵數眾生；唸唸中，以普現佛身充遍法界一切如來解脫力法門，開悟世界海微塵數眾生；唸唸中，以普賢菩薩建立一切眾會道場海法門，開悟世界海微塵數眾生。如是普遍一切法界，隨眾生心，悉令開悟。唸唸中，一一國土，各令如須彌山微塵數眾生墮惡道者，永離其苦；各令如須彌山微塵數眾生住邪定者，入正定聚；各令如須彌山微塵數眾生，隨其所樂生於天上；各令如須彌山微塵數眾生，安住聲聞、辟支佛地；各令如須彌山微塵數眾生，事善知識具眾福行；各令如須彌山微塵數眾生，發於無上菩提之心；各令如須彌山微塵數眾生，趣于菩薩不退轉地；各令如須彌山微塵數眾生，得凈智眼，見於如來所見一切諸平等法；各令如須彌山微塵數眾生，安住諸力諸愿海中，以無盡智而為方便凈諸佛國；各令如須彌山微塵數眾生，皆得安住毗盧遮那廣大愿海，生如來家。
爾時，諸菩薩光明中同時發聲，說此頌言：
「諸光明中出妙音， 普遍十方一切國， 演說佛子諸功德， 能入菩提之妙道。 劫海修行無厭倦， 令苦眾生得解脫， 心無下劣及勞疲， 佛子善入斯方便。 盡諸劫海修方便， 無量無邊無有餘， 一切法門無不入， 而恒說彼性寂滅。 三
【現代漢語翻譯】 現代漢語譯本 以展現神通變化的法門，開悟如世界海微塵數般眾多的眾生；在每一個念頭中，以普遍顯現佛身充滿法界一切如來的解脫力法門，開悟如世界海微塵數般眾多的眾生；在每一個念頭中，以普賢菩薩建立一切眾會道場海的法門，開悟如世界海微塵數般眾多的眾生。像這樣普遍地遍及一切法界，隨著眾生的心意，全部令他們開悟。在每一個念頭中，使每一個國土，各自令如須彌山微塵數般墮入惡道的眾生，永遠脫離他們的痛苦；各自令如須彌山微塵數般住在邪定的眾生，進入正定之聚；各自令如須彌山微塵數般眾生，隨著他們所喜好的而生於天上；各自令如須彌山微塵數般眾生，安住于聲聞（sravaka，聽聞佛法而修行的人）、辟支佛（pratyekabuddha，獨自覺悟的人）的境界；各自令如須彌山微塵數般眾生，侍奉善知識，具足各種福德修行；各自令如須彌山微塵數般眾生，發起無上菩提之心；各自令如須彌山微塵數般眾生，趨向菩薩不退轉的地位；各自令如須彌山微塵數般眾生，得到清凈的智慧之眼，見到如來所見的一切平等之法；各自令如須彌山微塵數般眾生，安住于各種力量和愿海之中，以無盡的智慧作為方便來清凈諸佛國土；各自令如須彌山微塵數般眾生，都能夠安住于毗盧遮那（Vairocana，佛的法身）廣大的愿海，生於如來之家。 那時，諸菩薩的光明中同時發出聲音，說了這首偈頌： 『在各種光明中發出美妙的聲音，普遍地遍及十方一切國土，演說佛子們的各種功德，能夠進入菩提的微妙之道。在無量劫海中修行而沒有厭倦，使受苦的眾生得到解脫，心中沒有卑劣和疲勞，佛子們善於進入這種方便法門。窮盡無量劫海修習方便法門，無量無邊沒有窮盡，一切法門沒有不進入的，而恒常宣說它們的自性寂滅。』
【English Translation】 English version Using the Dharma gate of manifesting miraculous transformations, enlightening sentient beings as numerous as the dust particles in the ocean of worlds; in every thought, using the Dharma gate of universally manifesting the Buddha's body, filling the entire Dharma realm with the liberation power of all Tathagatas (如來, Thus Come Ones), enlightening sentient beings as numerous as the dust particles in the ocean of worlds; in every thought, using the Dharma gate of Samantabhadra Bodhisattva (普賢菩薩, Universal Worthy Bodhisattva) establishing the ocean of all assembly's Bodhimanda (道場, place of enlightenment), enlightening sentient beings as numerous as the dust particles in the ocean of worlds. Thus, universally pervading the entire Dharma realm, according to the minds of sentient beings, causing all of them to be enlightened. In every thought, in each and every land, respectively causing sentient beings as numerous as the dust particles of Mount Sumeru (須彌山, mythical cosmic mountain) who have fallen into evil paths, to forever leave their suffering; respectively causing sentient beings as numerous as the dust particles of Mount Sumeru who dwell in wrong concentration, to enter the gathering of right concentration; respectively causing sentient beings as numerous as the dust particles of Mount Sumeru, according to their preferences, to be born in the heavens; respectively causing sentient beings as numerous as the dust particles of Mount Sumeru, to abide in the stages of Sravakas (聲聞, Hearers) and Pratyekabuddhas (辟支佛, Solitary Buddhas); respectively causing sentient beings as numerous as the dust particles of Mount Sumeru, to serve good teachers and possess all meritorious practices; respectively causing sentient beings as numerous as the dust particles of Mount Sumeru, to generate the unsurpassed Bodhi mind; respectively causing sentient beings as numerous as the dust particles of Mount Sumeru, to proceed to the irreversible stage of Bodhisattvas; respectively causing sentient beings as numerous as the dust particles of Mount Sumeru, to obtain the pure wisdom eye, seeing all the equal Dharmas seen by the Tathagatas; respectively causing sentient beings as numerous as the dust particles of Mount Sumeru, to abide in the ocean of all powers and vows, using endless wisdom as a means to purify all Buddha lands; respectively causing sentient beings as numerous as the dust particles of Mount Sumeru, to all be able to abide in the vast ocean of vows of Vairocana (毗盧遮那, the cosmic Buddha), and be born into the family of the Tathagatas. At that time, from the light of the Bodhisattvas, voices arose simultaneously, speaking this verse: 'From all the lights, beautiful sounds emerge, universally pervading all lands in the ten directions, expounding the various merits of the Buddha's children, capable of entering the wondrous path of Bodhi. Cultivating for kalpas (劫, eons) without weariness, enabling suffering sentient beings to attain liberation, with no inferiority or fatigue in their minds, the Buddha's children are skilled in entering these expedient means. Exhausting countless kalpas in cultivating expedient means, immeasurable and boundless without end, entering all Dharma gates without exception, and constantly proclaiming their nature of quiescence.'
世諸佛所有愿， 一切修治悉令盡， 即以利益諸眾生， 而為自行清凈業。 一切諸佛眾會中， 普遍十方無不往， 皆以甚深智慧海， 入彼如來寂滅法。 一一光明無有邊， 悉入難思諸國土， 清凈智眼普能見， 是諸菩薩所行境。 菩薩能住一毛端， 遍動十方諸國土， 不令眾生有怖想， 是其清凈方便地。 一一塵中無量身， 復現種種莊嚴剎， 一念沒生普令見， 獲無礙意莊嚴者。 三世所有一切劫， 一剎那中悉能現， 知身如幻無體相， 證明法性無礙者。 普賢勝行皆能入， 一切眾生悉樂見， 佛子能住此法門， 諸光明中大音吼。」
爾時，世尊欲令一切菩薩大眾得於如來無邊境界神通力故，放眉間光，此光名：一切菩薩智光明，普照耀十方藏。其狀猶如寶色燈云，遍照十方一切佛剎，其中國土及以眾生悉令顯現。又普震動諸世界網，一一塵中現無數佛。隨諸眾生性慾不同，普雨三世一切諸佛妙法輪云，顯示如來波羅蜜海；又雨無量諸出離云，令諸眾生永度生死；復雨諸佛大愿之云，顯示十方諸世界中。普賢菩薩道場眾會，作是事已，右繞于佛，從足下入。
爾時，佛前有大蓮華，忽然出現。其華具有十種莊嚴，
【現代漢語翻譯】 現代漢語譯本 諸佛在世時所發的所有誓願，都完全修習並使其圓滿， 隨即以這些功德利益一切眾生，作為自己修行的清凈之業。 在一切諸佛的集會中，菩薩普遍前往十方世界，無處不到， 都以甚深的智慧之海，進入諸佛如來的寂滅之法。 每一道光明都無邊無際，全部進入難以思議的各個國土， 以清凈的智慧之眼普遍能夠看見，這是諸位菩薩所修行的境界。 菩薩能夠安住在一根毫毛的尖端，遍動十方各個國土， 不讓眾生產生恐懼的念頭，這是他們清凈方便的境界。 在每一個微塵中都顯現無量的身形，又顯現種種莊嚴的佛剎， 在一念之間生滅都讓眾生看見，這是獲得無礙意莊嚴的菩薩。 過去、現在、未來三世所有的一切劫數，都能在一剎那間全部顯現， 知道自身如幻象沒有實體，這是證明法性無礙的菩薩。 能夠進入普賢菩薩的殊勝行愿，一切眾生都樂於見到， 佛子能夠安住於此法門，在光明中發出巨大的獅子吼。
這時，世尊爲了讓一切菩薩大眾獲得如來無邊的境界神通力，從眉間放出光明，這道光明名為：一切菩薩智光明，普遍照耀十方世界。其形狀猶如寶色的燈云，遍照十方一切佛剎，其中的國土以及眾生都顯現出來。又普遍震動各個世界網路，在每一個微塵中顯現無數的佛。隨著眾生的不同根性，普遍降下三世一切諸佛的微妙法輪云，顯示如來的波羅蜜（paramita，意為到達彼岸）之海；又降下無量諸出離之云，讓眾生永遠脫離生死輪迴；又降下諸佛大愿之云，顯示十方各個世界中。普賢菩薩（Samantabhadra）道場的集會，做完這些事後，右繞佛陀，從足下進入。
這時，佛前出現一朵巨大的蓮花，忽然出現。這朵蓮花具有十種莊嚴，
【English Translation】 English version All the vows that all Buddhas made in the world, are completely cultivated and brought to fulfillment, Then, they use these merits to benefit all sentient beings, as their own pure practice. In all the assemblies of Buddhas, Bodhisattvas universally go to the ten directions, reaching everywhere, All enter the tranquil Dharma of the Tathagatas (Buddhas), with the profound ocean of wisdom. Each ray of light is boundless, all entering the inconceivable lands, With pure wisdom eyes, they can universally see, this is the realm of practice for Bodhisattvas. Bodhisattvas can dwell on the tip of a single hair, moving all the lands in the ten directions, Without causing fear in sentient beings, this is their pure and skillful means. In each dust mote, countless bodies appear, and various adorned Buddha-lands manifest, In a single thought, their arising and ceasing are seen by all, these are the Bodhisattvas who have attained unobstructed adornment of mind. All the kalpas (aeons) of the past, present, and future, can be shown in a single instant, Knowing that the body is like an illusion without substance, these are the Bodhisattvas who have proven the unobstructed nature of Dharma. They can enter the superior practices of Samantabhadra (Universal Worthy), all sentient beings are delighted to see them, The Buddha's disciples can dwell in this Dharma gate, and roar like a lion in the light.
At that time, the World Honored One, wishing to enable all the Bodhisattva assemblies to attain the Tathagata's boundless realm of spiritual powers, emitted light from between his eyebrows. This light was named: 'The Light of Wisdom of All Bodhisattvas,' universally illuminating the ten directions. Its form was like a cloud of jeweled lamps, shining throughout all the Buddha-lands in the ten directions, revealing the lands and sentient beings within them. It also universally shook the networks of worlds, and in each dust mote, countless Buddhas appeared. According to the different capacities of sentient beings, it universally rained down the wondrous Dharma-wheel clouds of all the Buddhas of the three times, revealing the Tathagata's ocean of paramita (perfection); it also rained down countless clouds of renunciation, enabling sentient beings to forever transcend birth and death; and it rained down the clouds of the great vows of the Buddhas, revealing the assemblies of Samantabhadra's (Universal Worthy) Bodhimanda (place of enlightenment) in the ten directions. Having done these things, they circumambulated the Buddha to the right and entered from beneath his feet.
At that time, a great lotus flower suddenly appeared before the Buddha. This flower had ten kinds of adornments,
一切蓮華所不能及。所謂：眾寶間錯以為其莖；摩尼寶王以為其藏；法界眾寶普作其葉；諸香摩尼而作其須；閻浮檀金莊瑩其臺；妙網覆上，光色清凈；於一念中，示現無邊諸佛神變；普能發起一切音聲；摩尼寶王影現佛身；于音聲中，普能演說一切菩薩所修行愿。此華生已，一念之間，于如來白毫相中，有菩薩摩訶薩，名：一切法勝音，與世界海微塵數諸菩薩眾，俱時而出，右繞如來，經無量匝，禮佛足已。
時，勝音菩薩坐蓮華臺，諸菩薩眾坐蓮華須，各于其上，次第而住。其一切法勝音菩薩，了深法界，生大歡喜；入佛所行，智無凝滯；入不可測佛法身海，往一切剎諸如來所；身諸毛孔悉現神通，唸唸普觀一切法界；十方諸佛，共與其力，令普安住一切三昧，盡未來劫，常見諸佛無邊法界功德海身，乃至一切三昧解脫、神通變化。即于眾中，承佛威神，觀察十方而說頌曰：
「佛身充滿於法界， 普現一切眾生前， 隨緣赴感靡不周， 而恒處此菩提座。 如來一一毛孔中， 一切剎塵諸佛坐， 菩薩眾會共圍繞， 演說普賢之勝行。 如來安處菩提座， 一毛示現多剎海， 一一毛現悉亦然， 如是普周於法界。 一一剎中悉安立， 一切剎土皆周遍， 十方菩薩如雲
【現代漢語翻譯】 現代漢語譯本 此蓮花的殊勝之處，是任何其他蓮花都無法比擬的。它的莖由各種珍寶交錯構成；摩尼寶王（一種珍貴的寶石）作為它的花蕊；法界中各種珍寶普遍形成它的葉子；各種香摩尼（散發香氣的寶石）構成它的花須；閻浮檀金（一種珍貴的黃金）裝飾著它的花臺，使其光彩奪目；上面覆蓋著精美的網，光澤清凈；在一念之間，它能示現無量諸佛的神通變化；普遍能發出一切音聲；摩尼寶王映現出佛的身影；在音聲中，普遍能演說一切菩薩所修行的願望。此蓮花產生之後，在一念之間，從如來的白毫相（佛眉間白色的毫毛）中，有一位菩薩摩訶薩（大菩薩），名為一切法勝音（精通一切佛法，聲音殊勝），與世界海微塵數（數量如世界海洋中的微塵一樣多）的諸菩薩眾，同時出現，右繞如來，繞行無數圈，禮拜佛足之後。 這時，勝音菩薩坐在蓮花臺上，諸菩薩眾坐在蓮花須上，各自在其位置上，依次而住。這位一切法勝音菩薩，通達深奧的法界，生起大歡喜；進入佛所行的境界，智慧沒有障礙；進入不可測量的佛法身海，前往一切佛剎諸如來所在之處；身上的每個毛孔都顯現神通，唸唸普遍觀察一切法界；十方諸佛，共同給予他力量，使他普遍安住於一切三昧（禪定），直到未來劫盡，常見諸佛無邊法界功德海身，乃至一切三昧解脫、神通變化。隨即在眾菩薩中，承蒙佛的威神之力，觀察十方而說偈頌： 『佛身充滿於法界，普遍顯現在一切眾生面前，隨順因緣，應機感應，無處不周遍，而恒常安處於此菩提座上。 如來每一個毛孔中，都有如一切剎土微塵數一樣多的諸佛安坐，菩薩大眾共同圍繞，演說普賢菩薩的殊勝行愿。 如來安處於菩提座上，一根毫毛就能示現多個剎土世界海，每一根毫毛所顯現的也是如此，這樣普遍周遍于整個法界。 在每一個剎土中都安立著佛，一切剎土都普遍周遍，十方菩薩如雲一般聚集。』
【English Translation】 English version This lotus is beyond the reach of any other lotus. Its stem is formed by the interweaving of various treasures; the Mani Jewel King (a precious gem) serves as its core; various treasures of the Dharma realm universally form its leaves; various fragrant Manis (fragrant gems) form its stamens; Jambudvipa gold (a precious gold) adorns its platform, making it shine brilliantly; it is covered with a fine net, its luster pure and clear; in a single thought, it can manifest the miraculous transformations of countless Buddhas; it can universally produce all sounds; the Mani Jewel King reflects the image of the Buddha; in the sounds, it can universally expound the vows practiced by all Bodhisattvas. After this lotus is formed, in a single thought, from the white hair mark (the white hair between the Buddha's eyebrows) of the Tathagata, a Bodhisattva Mahasattva (great Bodhisattva), named Sarvadharma-Vijayaghosha (one who is proficient in all Buddhist teachings and has a superior voice), along with a multitude of Bodhisattvas as numerous as the dust particles in the ocean of worlds, simultaneously appear, circumambulating the Tathagata, circling countless times, and after bowing at the Buddha's feet. At this time, Bodhisattva Vijayaghosha sits on the lotus platform, and the multitude of Bodhisattvas sit on the lotus stamens, each in their respective positions, in order. This Bodhisattva Sarvadharma-Vijayaghosha, understanding the profound Dharma realm, generates great joy; enters the realm of the Buddha's practice, his wisdom unobstructed; enters the immeasurable ocean of the Buddha's Dharma body, goes to all the places where the Tathagatas are in all Buddha lands; every pore of his body manifests miraculous powers, constantly and universally observing the entire Dharma realm; the Buddhas of the ten directions, together give him strength, enabling him to universally abide in all Samadhis (meditative states), until the end of the future kalpa, constantly seeing the immeasurable Dharma realm, the ocean of merits of the Buddha's body, and even all Samadhi liberations and miraculous transformations. Then, among the Bodhisattvas, receiving the Buddha's majestic power, he observes the ten directions and speaks the following verses: 'The Buddha's body pervades the Dharma realm, universally appearing before all sentient beings, adapting to conditions, responding to needs, omnipresent, and yet constantly abiding on this Bodhi seat. In each pore of the Tathagata, there are as many Buddhas seated as there are dust particles in all lands, with the Bodhisattva assembly surrounding them, expounding the superior practices and vows of Samantabhadra Bodhisattva. The Tathagata is seated on the Bodhi seat, a single hair can manifest multiple world-oceans, and each hair manifests in the same way, thus universally pervading the entire Dharma realm. In each land, the Buddha is established, pervading all lands, and the Bodhisattvas of the ten directions gather like clouds.'
集， 莫不咸來詣道場。 一切剎土微塵數， 功德光明菩薩海， 普在如來眾會中， 乃至法界咸充遍。 法界微塵諸剎土， 一切眾中皆出現， 如是分身智境界， 普賢行中能建立。 一切諸佛眾會中， 勝智菩薩僉然坐， 各各聽法生歡喜， 處處修行無量劫。 已入普賢廣大愿， 各各出生眾佛法， 毗盧遮那法海中， 修行克證如來地。 普賢菩薩所開覺， 一切如來同贊喜， 已獲諸佛大神通， 法界周流無不遍。 一切剎土微塵數， 常現身云悉充滿， 普為眾生放大光， 各雨法雨稱其心。」
爾時，眾中復有菩薩摩訶薩，名：觀察一切勝法蓮華光慧王，承佛威神，觀察十方而說頌曰：
「如來甚深智， 普入於法界， 能隨三世轉， 與世為明導。 諸佛同法身， 無依無差別， 隨諸眾生意， 令見佛色形。 具足一切智， 遍知一切法， 一切國土中， 一切無不現。 佛身及光明， 色相不思議， 眾生信樂者， 隨應悉令見。 於一佛身上， 化為無量佛， 雷音遍眾剎， 演法深如海。 一一毛孔中， 光網遍十方， 演佛妙音聲， 調彼難調者。 如來光明中，
【現代漢語翻譯】 現代漢語譯本 聚集在一起，沒有誰不來到道場。 一切剎土如同微塵般眾多，功德光明如海洋般的菩薩們， 普遍都在如來的集會之中，乃至充滿整個法界。 法界中如同微塵般眾多的剎土，在一切集會中都顯現出來， 這樣的分身智慧境界，在普賢菩薩的修行中得以建立。 在一切諸佛的集會中，具有殊勝智慧的菩薩們都端坐著， 各自聽聞佛法，心生歡喜，在各處修行無量劫。 已經進入普賢菩薩的廣大誓願，各自生出眾多的佛法， 在毗盧遮那佛（Vairocana）的法海中，修行並最終證得如來果位。 普賢菩薩所開悟的道理，一切如來都共同讚歎歡喜， 已經獲得諸佛的大神通，在法界中周流無所不遍。 在一切剎土如同微塵般眾多的地方，常常顯現身云充滿各處， 普遍為眾生放出大光明，各自降下佛法之雨，以滿足他們的心願。
這時，大眾中又有一位菩薩摩訶薩（Bodhisattva-Mahāsattva），名為：觀察一切勝法蓮華光慧王（Sarvadharma-Vijayalokita-Jnana-Raja），承蒙佛的威神之力，觀察十方后，以偈頌說道：
如來甚深的智慧，普遍進入法界， 能夠隨著過去、現在、未來三世運轉，為世間眾生指引方向。 諸佛的法身相同，沒有依賴，沒有差別， 隨著眾生的心意，讓他們見到佛的色身形象。 具足一切智慧，普遍知曉一切法， 在一切國土之中，一切無不顯現。 佛的身形和光明，色相不可思議， 眾生如果信奉和喜樂，就隨其根器讓他們見到。 在一個佛的身上，化現出無量無數的佛， 雷鳴般的聲音遍佈各個剎土，演說佛法深邃如海。 每一個毛孔中，光網遍佈十方， 演說佛的微妙音聲，調伏那些難以調伏的眾生。 在如來的光明中，
【English Translation】 English version Gathered, none did not come to the Bodhimanda (place of enlightenment). All lands, as numerous as dust motes, bodhisattvas (enlightenment beings) with merit and light like the ocean, Are universally present in the assembly of the Tathagata (Buddha), even pervading the entire Dharma Realm. The lands, as numerous as dust motes in the Dharma Realm, all appear in every assembly, Such a realm of wisdom of emanations is established in the practice of Samantabhadra (Universal Worthy). In the assemblies of all Buddhas, bodhisattvas with supreme wisdom are seated, Each listening to the Dharma (teachings), filled with joy, practicing in every place for countless kalpas (eons). Having entered the vast vows of Samantabhadra, each gives rise to numerous Buddha Dharmas, In the Dharma ocean of Vairocana (the cosmic Buddha), they cultivate and attain the Tathagata's (Buddha's) stage. The principles awakened by Samantabhadra, all Tathagatas (Buddhas) jointly praise and rejoice, Having obtained the great spiritual powers of all Buddhas, they flow throughout the Dharma Realm without exception. In all lands, as numerous as dust motes, they constantly manifest clouds of bodies, filling everywhere, Universally emitting great light for sentient beings, each raining down Dharma rain according to their minds.
At that time, in the assembly, there was also a Bodhisattva-Mahāsattva (great bodhisattva), named: Sarvadharma-Vijayalokita-Jnana-Raja (King of Wisdom of the Lotus Light Observing All Victorious Dharmas), relying on the Buddha's majestic power, observing the ten directions, and spoke in verse:
The Tathagata's (Buddha's) profound wisdom, universally enters the Dharma Realm, Able to revolve with the three periods of time, past, present, and future, guiding the world. The Dharmakaya (Dharma body) of all Buddhas is the same, without reliance, without difference, According to the minds of sentient beings, allowing them to see the Buddha's form and appearance. Possessing all wisdom, universally knowing all Dharmas, In all lands, everything is manifested without exception. The Buddha's body and light, the forms and appearances are inconceivable, If sentient beings believe and rejoice, they are allowed to see according to their capacity. On one Buddha's body, transforming into countless Buddhas, Thunderous sounds pervade all lands, expounding the Dharma as deep as the ocean. From each and every pore, nets of light pervade the ten directions, Expounding the Buddha's wonderful voice, taming those who are difficult to tame. In the Tathagata's (Buddha's) light,
常出深妙音， 贊佛功德海， 及菩薩所行。 佛轉正法輪， 無量無有邊， 所說法無等， 淺智不能測。 一切世界中， 現身成正覺， 各各起神變， 法界悉充滿。 如來一一身， 現佛等眾生， 一切微塵剎， 普現神通力。」
爾時，眾中復有菩薩摩訶薩，名：法喜慧光明，承佛威神，觀察十方而說頌曰：
「佛身常顯現， 法界悉充滿， 恒演廣大音， 普震十方國。 如來普現身， 遍入於世間， 隨眾生樂欲， 顯示神通力。 佛隨眾生心， 普現於其前， 眾生所見者， 皆是佛神力。 光明無有邊， 說法亦無量， 佛子隨其智， 能入能觀察。 佛身無有生， 而能示出生， 法性如虛空， 諸佛于中住。 無住亦無去， 處處皆見佛， 光明靡不周， 名稱悉遠聞。 無體無住處， 亦無生可得， 無相亦無形， 所現皆如影。 佛隨眾生心， 為興大法雲， 種種方便門， 示悟而調伏。 一切世界中， 見佛坐道場， 大眾所圍繞， 照耀十方國。 一切諸佛身， 皆有無盡相， 示現雖無量， 色相終不盡。」
爾時，眾中復有菩薩摩訶薩，名：
【現代漢語翻譯】 現代漢語譯本 常發出深奧微妙的聲音，讚歎佛陀如大海般的功德，以及菩薩所修行的法門。 佛陀轉動正法輪，其教法無量無邊，所說的法深奧無比，淺薄的智慧無法測度。 在一切世界中，佛陀顯現自身成就正覺，各自展現神通變化，充滿整個法界。 如來每一尊身，都顯現出與眾生數量相等的佛身，在一切微塵般的世界中，普遍展現神通力量。
這時，大眾中又有一位菩薩摩訶薩（菩薩中的大菩薩），名為法喜慧光明，承蒙佛陀的威神之力，觀察十方世界，並以偈頌說道：
佛陀的身體常顯現，充滿整個法界，恒常演說廣大的音聲，普遍震動十方國土。 如來普遍顯現身形，遍入於世間，隨著眾生的喜好和慾望，顯示神通力量。 佛陀隨著眾生的心念，普遍顯現在他們面前，眾生所見到的，都是佛陀的神通力量。 佛陀的光明沒有邊際，所說的法也無量無邊，佛弟子們隨著自己的智慧，能夠進入並觀察。 佛陀的身體沒有生起，卻能示現出生，法的本性如同虛空，諸佛安住其中。 沒有住處也沒有去處，處處都能見到佛陀，光明無處不周遍，名聲遠播。 沒有實體也沒有住處，也沒有生可以得到，沒有相貌也沒有形體，所顯現的都如影像。 佛陀隨著眾生的心念，興起大法雲，用種種方便法門，開示覺悟並調伏眾生。 在一切世界中，都能見到佛陀坐在菩提道場，被大眾所圍繞，照耀十方國土。 一切諸佛的身體，都有無盡的相好，雖然示現無量，但其色相終究不會窮盡。
這時，大眾中又有一位菩薩摩訶薩，名為：
【English Translation】 English version Constantly emitting profound and subtle sounds, praising the Buddha's ocean-like merits, and the practices of Bodhisattvas. The Buddha turns the Dharma wheel, his teachings are boundless and limitless, the Dharma he speaks is immeasurable, and shallow wisdom cannot fathom it. In all worlds, the Buddha manifests himself attaining perfect enlightenment, each displaying miraculous transformations, filling the entire Dharma realm. Each body of the Tathagata manifests Buddhas equal in number to sentient beings, universally displaying miraculous powers in every dust-mote-like world.
At that time, among the assembly, there was another Bodhisattva Mahasattva (a great Bodhisattva among Bodhisattvas), named Dharma Joy Wisdom Light, who, empowered by the Buddha's majestic spiritual power, observed the ten directions and spoke in verse:
The Buddha's body is constantly manifested, filling the entire Dharma realm, constantly uttering vast sounds, universally shaking the ten directions. The Tathagata universally manifests his body, pervading the world, displaying miraculous powers according to the desires and inclinations of sentient beings. The Buddha manifests himself before sentient beings according to their minds, and what sentient beings see is all the Buddha's miraculous power. The Buddha's light is boundless, and the Dharma he speaks is also immeasurable, and the Buddha's disciples, according to their wisdom, can enter and observe. The Buddha's body has no birth, yet he can manifest birth, the nature of Dharma is like space, and all Buddhas dwell within it. There is no dwelling and no going, and the Buddha can be seen everywhere, his light pervades everywhere, and his name is widely heard. There is no substance and no dwelling place, and no birth can be obtained, there is no form and no shape, and what is manifested is like a shadow. The Buddha, according to the minds of sentient beings, raises the great Dharma cloud, using various skillful means to enlighten and subdue sentient beings. In all worlds, one can see the Buddha sitting in the Bodhi-mandala, surrounded by the assembly, illuminating the ten directions. All the bodies of the Buddhas have endless marks, and although the manifestations are immeasurable, their forms will never be exhausted.
At that time, among the assembly, there was another Bodhisattva Mahasattva, named:
香焰光普明慧，承佛威神，觀察十方而說頌曰：
「此會諸菩薩， 入佛難思地， 一一皆能見， 一切佛神力。 智身能遍入， 一切剎微塵， 見身在彼中， 普見於諸佛。 如影現眾剎， 一切如來所， 于彼一切中， 悉現神通事。 普賢諸行愿， 修治已明潔， 能於一切剎， 普見佛神變。 身住一切處， 一切皆平等， 智慧如是行， 入佛之境界。 已證如來智， 等照於法界， 普入佛毛孔， 一切諸剎海。 一切佛國土， 皆現神通力， 示現種種身， 及種種名號。 能於一念頃， 普現諸神變， 道場成正覺， 及轉妙法輪。 一切廣大剎， 億劫不思議， 菩薩三昧中， 一念皆能現。 一切諸佛土， 一一諸菩薩， 普入于佛身， 無邊亦無盡。」
爾時，眾中復有菩薩摩訶薩，名：師子奮迅慧光明，承佛威神，遍觀十方而說頌曰：
「毗盧遮那佛， 能轉正法輪， 法界諸國土， 如雲悉周遍。 十方中所有， 諸大世界海， 佛神通願力， 處處轉法輪。 一切諸剎土， 廣大眾會中， 名號各不同， 隨應演妙法。 如來大威力， 普賢愿所成， 一
【現代漢語翻譯】 現代漢語譯本 香焰光普明慧菩薩，憑藉佛陀的威神之力，觀察十方世界后，以偈頌說道： 『此法會中的諸位菩薩，都已進入佛陀難以思議的境界， 他們每一位都能見到，一切佛陀的神通力量。 他們的智慧之身能夠遍入，一切剎土的微塵之中， 見到自身在那微塵之中，普遍見到諸佛。 如同影像顯現在眾多剎土，一切如來所在之處， 在那些一切處所中，都顯現神通之事。 普賢菩薩的種種行愿，修習治理得清凈明潔， 能夠在一切剎土中，普遍見到佛陀的神通變化。 他們的身處在一切處所，一切都平等無差別， 智慧能夠如此執行，進入佛陀的境界。 他們已經證得如來的智慧，平等照耀於法界， 普遍進入佛陀的毛孔，一切諸剎土之海。 一切佛陀的國土，都顯現神通之力， 示現種種不同的身形，以及種種不同的名號。 他們能夠在一念之間，普遍顯現諸種神通變化， 在道場成就正覺，以及轉動微妙的法輪。 一切廣大的剎土，經歷億劫不可思議的時間， 菩薩在三昧之中，一念之間都能顯現。 一切諸佛的國土，每一位菩薩， 都普遍進入佛身之中，無邊無盡。』 這時，大眾中又有一位菩薩摩訶薩（菩薩中的大菩薩），名為師子奮迅慧光明（具有獅子般迅猛精進智慧光明的菩薩），憑藉佛陀的威神之力，遍觀十方后，以偈頌說道： 『毗盧遮那佛（釋迦牟尼佛的法身），能夠轉動正法輪， 法界中的各個國土，如同雲彩般普遍周遍。 十方之中所有，諸大世界海， 佛陀的神通願力，在處處轉動法輪。 一切諸剎土，廣大的法會之中， 名號各不相同，隨應機緣演說微妙的佛法。 如來偉大的威力，是普賢菩薩的願力所成就， 一
【English Translation】 English version Fragrant Flame Light Universal Wisdom, relying on the Buddha's majestic power, observed the ten directions and spoke in verse: 'All the Bodhisattvas in this assembly have entered the Buddha's inconceivable realm, Each one of them can see all the Buddha's divine powers. Their wisdom bodies can pervade all the dust motes of all lands, Seeing their bodies within those dust motes, universally seeing all the Buddhas. Like reflections appearing in numerous lands, in all the places where the Tathagatas are, In all those places, they manifest miraculous events. The vows and practices of Samantabhadra (Universal Worthy), having been cultivated and purified, They can universally see the Buddha's miraculous transformations in all lands. Their bodies dwell in all places, all are equal and without difference, Their wisdom can operate in this way, entering the Buddha's realm. They have already attained the Tathagata's wisdom, equally illuminating the Dharma realm, Universally entering the Buddha's pores, all the oceans of lands. All the Buddha's lands manifest divine powers, Showing various different forms, and various different names. They can, in a single thought, universally manifest all kinds of miraculous transformations, Attaining enlightenment in the Bodhi-mandala (place of enlightenment), and turning the wonderful Dharma wheel. All the vast lands, through countless eons, inconceivable, Bodhisattvas in Samadhi (meditative absorption), can manifest them all in a single thought. All the Buddha's lands, each and every Bodhisattva, Universally enter the Buddha's body, boundless and endless.' At that time, among the assembly, there was another Bodhisattva Mahasattva (great Bodhisattva), named Lion's Swift Wisdom Light, relying on the Buddha's majestic power, observing the ten directions and spoke in verse: 'Vairocana Buddha (the Dharmakaya of Shakyamuni Buddha), can turn the true Dharma wheel, All the lands in the Dharma realm, like clouds, pervade everywhere. All the great world-seas in the ten directions, Through the Buddha's divine power and vows, the Dharma wheel is turned everywhere. In all the lands, in the vast assemblies, The names are different, according to the circumstances, expounding the wonderful Dharma. The Tathagata's great power, is accomplished by Samantabhadra's vows, One
切國土中， 妙音無不至。 佛身等剎塵， 普雨於法雨， 無生無差別， 現一切世間。 無數諸億劫， 一切塵剎中， 往昔所行事， 妙音咸具演。 十方塵國土， 光網悉周遍， 光中悉有佛， 普化諸群生。 佛身無差別， 充滿於法界， 能令見色身， 隨機善調伏。 三世一切剎， 所有眾導師， 種種名號殊， 為說皆令見。 過未及現在， 一切諸如來， 所轉妙法輪， 此會皆得聞。」
爾時，眾中復有菩薩摩訶薩，名：法海慧功德藏，承佛威神，觀察十方而說頌曰：
「此會諸佛子， 善修眾智慧， 斯人已能入， 如是方便門。 一一國土中， 普演廣大音， 說佛所行處， 周聞十方剎。 一一心念中， 普觀一切法， 安住真如地， 了達諸法海。 一一佛身中， 億劫不思議， 修習波羅蜜， 及嚴凈國土。 一一微塵中， 能證一切法， 如是無所礙， 周行十方國。 一一佛剎中， 往詣悉無餘， 見佛神通力， 入佛所行處。 諸佛廣大音， 法界靡不聞， 菩薩能了知， 善入音聲海。 劫海演妙音， 其音等無別， 智周三世者， 入彼音
【現代漢語翻譯】 現代漢語譯本 在一切國土之中，美妙的聲音無處不至。 佛陀的身軀如同微塵般遍佈，普遍降下佛法的甘露。 沒有生滅，沒有差別，佛陀顯現在一切世間。 在無數的億劫之中，在一切微塵般的國土中， 過去所做的一切修行，都用美妙的聲音完全地演說出來。 十方微塵般的國土，都被佛的光網所遍佈， 光中都有佛陀，普遍教化一切眾生。 佛陀的身軀沒有差別，充滿整個法界， 能夠讓眾生見到佛的色身，根據他們的根器善巧地調伏他們。 過去、現在、未來三世的一切國土，所有的導師（佛陀）， 他們的種種名號雖然不同，但佛陀都為眾生宣說，讓眾生都能見到。 過去、未來以及現在，一切的如來（佛陀）， 所轉的微妙法輪，這次法會都能聽聞。
這時，大眾中又有一位菩薩摩訶薩（大菩薩），名為法海慧功德藏（以法為海，智慧如海，功德如藏的菩薩），承蒙佛陀的威神之力，觀察十方后，以偈頌說道：
這次法會中的諸位佛子，都善於修習各種智慧， 這些人已經能夠進入這樣的方便之門。 在每一個國土中，都普遍演說廣大的聲音， 宣說佛陀所行之處，周遍傳聞於十方國土。 在每一個心念之中，都普遍觀察一切法， 安住在真如的境界，通達諸法的海洋。 在每一個佛陀的身軀中，都有億劫不可思議的修行， 修習波羅蜜（到達彼岸的方法），以及莊嚴清凈國土。 在每一個微塵中，都能證悟一切法， 這樣沒有任何障礙，周遊於十方國土。 在每一個佛剎中，前往都沒有遺漏， 見到佛陀的神通之力，進入佛陀所行之處。 諸佛廣大的聲音，法界沒有聽不到的， 菩薩能夠了解，善於進入聲音的海洋。 在劫海中演說美妙的聲音，這些聲音平等沒有差別， 智慧周遍三世的人，能夠進入這些聲音之中。
【English Translation】 English version In all lands, the wonderful sounds reach everywhere. The Buddha's body is like dust particles, universally showering the rain of Dharma. Without birth or distinction, appearing in all worlds. In countless eons, in all dust-like lands, All past practices are fully expounded with wonderful sounds. The ten directions of dust-like lands are all covered by the light net of the Buddha, In the light, there are Buddhas, universally transforming all beings. The Buddha's body is without distinction, filling the entire Dharma realm, Able to let beings see the physical form, skillfully subduing them according to their capacities. All lands of the three times, all the guides (Buddhas), Their various names are different, but the Buddha speaks for all to see. Past, future, and present, all the Tathagatas (Buddhas), The wonderful Dharma wheel they turn, all can be heard in this assembly.
At that time, among the assembly, there was also a Bodhisattva Mahasattva (great Bodhisattva), named Dharma Ocean Wisdom Treasure (a Bodhisattva whose Dharma is like an ocean, wisdom like an ocean, and merit like a treasure), receiving the Buddha's majestic power, observing the ten directions, and speaking in verse:
The Buddha's disciples in this assembly, are skilled in cultivating all kinds of wisdom, These people have already been able to enter such a gate of skillful means. In each and every land, universally expounding vast sounds, Speaking of the places where the Buddha has walked, heard throughout the ten directions. In each and every thought, universally observing all dharmas, Dwelling in the realm of Suchness, understanding the ocean of all dharmas. In each and every Buddha's body, there are countless eons of inconceivable practices, Cultivating Paramitas (methods to reach the other shore), and adorning pure lands. In each and every dust particle, one can realize all dharmas, Thus, without any hindrance, traveling throughout the ten directions. In each and every Buddha land, going to all without omission, Seeing the Buddha's power of spiritual penetrations, entering the places where the Buddha has walked. The vast sounds of all Buddhas, the Dharma realm hears without exception, Bodhisattvas are able to understand, skillfully entering the ocean of sounds. In eons of time, expounding wonderful sounds, these sounds are equal without distinction, Those whose wisdom pervades the three times, can enter into these sounds.
聲地。 眾生所有音， 及佛自在聲， 獲得音聲智， 一切皆能了。 從地而得地， 住于力地中， 億劫勤修行， 所獲法如是。」
爾時，眾中復有菩薩摩訶薩，名：慧燈普明，承佛威神，觀察十方而說頌曰：
「一切諸如來， 遠離於眾相， 若能知是法， 乃見世導師。 菩薩三昧中， 慧光普明瞭， 能知一切佛， 自在之體性。 見佛真實體， 則悟甚深法， 普觀於法界， 隨愿而受身。 從於福海生， 安住于智地， 觀察一切法， 修行最勝道。 一切佛剎中， 一切如來所， 如是遍法界， 悉見真實體。 十方廣大剎， 億劫勤修行， 能游正遍知， 一切諸法海。 唯一堅密身， 一切塵中見， 無生亦無相， 普現於諸國。 隨諸眾生心， 普現於其前， 種種示調伏， 速令向佛道。 以佛威神故， 出現諸菩薩， 佛力所加持， 普見諸如來。 一切眾導師， 無量威神力， 開悟諸菩薩， 法界悉周遍。」
爾時，眾中復有菩薩摩訶薩，名：華焰髻普明智，承佛威力，觀察十方而說頌曰：
「一切國土中， 普演微妙音， 稱揚佛功德， 法界悉充滿
【現代漢語翻譯】 現代漢語譯本 聲音的境地。 所有眾生的聲音，以及佛的自在之聲， 獲得對聲音的智慧，一切都能明瞭。 從一個境地到達另一個境地，安住在力量的境地中， 億萬劫勤奮修行，所獲得的法就是這樣。
這時，大眾中又有一位菩薩摩訶薩（偉大的菩薩），名叫慧燈普明，憑藉佛的威神之力，觀察十方而說偈頌：
『一切諸如來（佛的稱號），都遠離各種表象， 如果能瞭解這個法，才能見到世間的導師。 菩薩在三昧（禪定）中，智慧的光芒普遍明亮， 能瞭解一切佛，自在的體性。 見到佛的真實本體，就能領悟甚深的法， 普遍觀察法界（宇宙萬物），隨愿而受生。 從福德的海洋中誕生，安住在智慧的境地， 觀察一切法，修行最殊勝的道。 在一切佛剎（佛的國土）中，在一切如來（佛的稱號）所在之處， 這樣遍佈法界，都能見到真實的本體。 在十方廣大的國土，億萬劫勤奮修行， 能遊歷正遍知（佛的智慧），一切諸法的海洋。 唯一堅固的身體，在一切微塵中顯現， 無生也無相，普遍顯現在各個國土。 隨著眾生的心念，普遍顯現在他們面前， 用各種方式示現調伏，迅速引導他們走向佛道。 因為佛的威神之力，才出現諸位菩薩， 佛的力量所加持，普遍見到諸如來。 一切眾導師，擁有無量的威神之力， 開悟諸位菩薩，法界都普遍周遍。』
這時，大眾中又有一位菩薩摩訶薩，名叫華焰髻普明智，憑藉佛的威力，觀察十方而說偈頌：
『在一切國土中，普遍演說微妙的聲音， 稱揚佛的功德，法界都充滿。』
【English Translation】 English version The realm of sound. All beings' sounds, and the Buddha's free and unhindered voice, Having obtained the wisdom of sound, all can be understood. From one realm to another, dwelling in the realm of power, Having diligently practiced for countless eons, the Dharma obtained is thus.
At that time, among the assembly, there was again a Bodhisattva Mahasattva (great Bodhisattva), named 'Wisdom Lamp Universally Illuminating', who, by the Buddha's majestic power, observed the ten directions and spoke in verse:
'All the Thus Come Ones (Tathagatas, a title for Buddha), are far removed from all forms, If one can understand this Dharma, then one can see the world's guide. In the Bodhisattva's Samadhi (meditative absorption), the light of wisdom shines universally, Able to know all Buddhas, the nature of their freedom. Seeing the true essence of the Buddha, one then awakens to the profound Dharma, Universally observing the Dharma Realm (universe), taking on bodies according to one's vows. Born from the ocean of blessings, dwelling in the realm of wisdom, Observing all Dharmas, practicing the most supreme path. In all Buddha lands (Buddha-ksetras), in all places where the Thus Come Ones (Tathagatas) are, Thus pervading the Dharma Realm, all can see the true essence. In the vast lands of the ten directions, having diligently practiced for countless eons, Able to roam in the Right and Universal Knowledge (Buddha's wisdom), the ocean of all Dharmas. The one firm and solid body, seen in all dust particles, Without birth and without form, universally appearing in all lands. According to the minds of all beings, universally appearing before them, Showing various ways to tame and subdue, quickly leading them towards the Buddha's path. Because of the Buddha's majestic power, the Bodhisattvas appear, By the power of the Buddha's blessing, all see the Thus Come Ones. All the guides of the world, possessing immeasurable majestic power, Enlightening all the Bodhisattvas, pervading the entire Dharma Realm.'
At that time, among the assembly, there was again a Bodhisattva Mahasattva, named 'Flower Flame Crest Universally Illuminating Wisdom', who, by the Buddha's power, observed the ten directions and spoke in verse:
'In all lands, universally proclaiming the subtle and wonderful sound, Praising the Buddha's merits and virtues, filling the entire Dharma Realm.'
。 佛以法為身， 清凈如虛空， 所現眾色形， 令入此法中。 若有深信喜， 及為佛攝受， 當知如是人， 能生了佛智。 諸有少智者， 不能知此法， 慧眼清凈人， 於此乃能見。 以佛威神力， 觀察一切法， 入住及出時， 所見皆明瞭。 一切諸法中， 法門無有邊， 成就一切智， 入于深法海。 安住佛國土， 出興一切處， 無去亦無來， 諸佛法如是。 一切眾生海， 佛身如影現， 隨其解差別， 如是見導師。 一切毛孔中， 各各現神通， 修行普賢愿， 清凈者能見。 佛以一一身， 處處轉法輪， 法界悉周遍， 思議莫能及。」
爾時，眾中復有菩薩摩訶薩，名：威德慧無盡光，承佛威神，觀察十方而說頌曰：
「一一佛剎中， 處處坐道場， 眾會共圍繞， 魔軍悉摧伏。 佛身放光明， 遍滿於十方， 隨應而示現， 色相非一種。 一一微塵內， 光明悉充滿， 普見十方土， 種種各差別。 十方諸剎海， 種種無量剎， 悉平坦清凈， 帝青寶所成。 或覆或傍住， 或似蓮華合， 或圓或四方， 種種眾形相。 法界諸剎土，
【現代漢語翻譯】 現代漢語譯本 佛陀以法為身，清凈如同虛空，所顯現的各種色相形體，都令其融入這法之中。 如果有人深信歡喜，並且被佛陀所攝受，應當知道這樣的人，能夠生起佛的智慧。 那些少有智慧的人，不能瞭解這法，只有慧眼清凈的人，才能見到這法。 憑藉佛陀的威神之力，觀察一切法，無論是入住還是出離時，所見都明明白白。 在一切諸法之中，法門沒有邊際，成就一切智慧，進入深邃的法海。 安住在佛的國土，出現在一切地方，沒有去也沒有來，諸佛的法就是這樣。 在一切眾生的海洋中，佛身如同影子顯現，隨著他們理解的差別，如此見到導師。 在每一個毛孔中，各自顯現神通，修行普賢愿，清凈的人才能見到。 佛陀以每一個身體，在各處轉法輪，法界都普遍周遍，思議無法企及。
這時，大眾中又有一位菩薩摩訶薩（菩薩中的大菩薩），名為威德慧無盡光，承蒙佛陀的威神之力，觀察十方而說偈頌：
在每一個佛剎（佛的國土）中，處處都有佛陀坐在道場，大眾共同圍繞，魔軍都被摧毀。 佛身放出光明，遍滿十方，隨著眾生的根器而示現，色相不是隻有一種。 在每一個微塵之內，光明都充滿，普遍見到十方國土，種種各不相同。 十方諸剎海，種種無量的剎土，都平坦清凈，由帝青寶所構成。 有的覆蓋，有的側立，有的像蓮花合攏，有的圓形，有的四方形，有種種不同的形狀。 法界中的各個剎土，
【English Translation】 English version The Buddha takes Dharma as his body, pure like the void, and all the various forms and appearances manifested are made to enter into this Dharma. If there are those who have deep faith and joy, and are embraced by the Buddha, know that such people can generate the wisdom of the Buddha. Those with little wisdom cannot understand this Dharma, only those with pure eyes of wisdom can see it. Through the majestic power of the Buddha, observing all Dharmas, whether entering or leaving, all that is seen is clear and distinct. Among all Dharmas, the Dharma doors are boundless, achieving all wisdom, entering the deep ocean of Dharma. Dwelling in the Buddha's land, appearing in all places, neither going nor coming, such is the Dharma of all Buddhas. In the ocean of all sentient beings, the Buddha's body appears like a shadow, according to their different understandings, they see the guide in this way. In each and every pore, various spiritual powers are manifested, those who cultivate the vows of Samantabhadra, the pure ones, can see them. The Buddha, with each and every body, turns the Dharma wheel in all places, pervading the entire Dharma realm, beyond the reach of thought.
At that time, among the assembly, there was another Bodhisattva Mahasattva (a great Bodhisattva), named Majestic Virtue Wisdom Infinite Light, receiving the majestic power of the Buddha, observing the ten directions and speaking in verse:
In each and every Buddha-land, everywhere the Buddha sits in the Bodhi-mandala, surrounded by the assembly, the armies of Mara are all subdued. The Buddha's body emits light, filling the ten directions, manifesting according to the capacities of beings, the forms are not just one kind. Within each and every mote of dust, light is fully present, universally seeing the lands of the ten directions, each different in various ways. The oceans of lands in the ten directions, various and countless lands, are all flat and pure, made of lapis lazuli. Some are covering, some are standing sideways, some are like lotus flowers joined together, some are round, some are square, with various different shapes. The various lands in the Dharma realm,
周行無所礙， 一切眾會中， 常轉妙法輪。 佛身不思議， 國土悉在中， 于其一切處， 導世演真法。 所轉妙法輪， 法性無差別， 依於一實理， 演說諸法相。 佛以圓滿音， 闡明真實理， 隨其解差別， 現無盡法門。 一切剎土中， 見佛坐道場， 佛身如影現， 生滅不可得。」
爾時，眾中復有菩薩摩訶薩，名：法界普明慧，承佛威力，觀察十方而說頌曰：
「如來微妙身， 色相不思議， 見者生歡喜， 恭敬信樂法。 佛身一切相， 悉現無量佛， 普入十方界， 一一微塵中。 十方國土海， 無量無邊佛， 咸于唸唸中， 各各現神通。 大智諸菩薩， 深入於法海， 佛力所加持， 能知此方便。 若有已安住， 普賢諸行愿， 見彼眾國土， 一切佛神力。 若人有信解， 及以諸大愿， 具足深智慧， 通達一切法。 能于諸佛身， 一一而觀察， 色聲無所礙， 了達于諸境。 能于諸佛身， 安住智所行， 速入如來地， 普攝於法界。 佛剎微塵數， 如是諸國土， 能令一念中， 一一塵中現。 一切諸國土， 及以神通事， 悉現
【現代漢語翻譯】 現代漢語譯本 行走於世間，毫無阻礙， 在一切眾會之中， 常常轉動微妙的法輪（佛法的教義）。 佛的身軀不可思議， 一切國土都包含在其中， 在所有的地方， 引導世人宣講真正的佛法。 所轉動的微妙法輪， 其法性沒有差別， 依據唯一的真實道理， 闡述諸法的實相。 佛以圓滿的聲音， 闡明真實的道理， 隨著眾生理解的差異， 展現無盡的法門。 在一切剎土（佛的國土）中， 都能見到佛坐在菩提道場， 佛的身軀如同影子顯現， 生滅的現象是不可執著的。
這時，眾會中又有一位菩薩摩訶薩（大菩薩），名為法界普明慧，他承蒙佛的威神之力，觀察十方世界，並以偈頌說道：
『如來（佛的稱號）微妙的身軀， 其色相不可思議， 見到的人都會心生歡喜， 恭敬信奉並樂於修習佛法。 佛的身軀顯現一切相， 都顯現出無量的佛， 普遍進入十方世界， 在每一個微塵之中。 十方國土如大海般無量， 無量無邊的佛， 都在每一個念頭中， 各自展現神通。 具有大智慧的菩薩們， 深入于佛法的海洋， 憑藉佛力的加持， 能夠了解這種方便法門。 如果有人已經安住于， 普賢菩薩的各種行愿， 就能見到那些國土中， 一切佛的神通力量。 如果有人具有信心和理解， 以及各種宏大的願望， 具備深厚的智慧， 通達一切佛法。 就能在諸佛的身軀上， 一一進行觀察， 色相和聲音都不能阻礙， 從而了達一切境界。 能在諸佛的身軀上， 安住于智慧所行的境界， 迅速進入如來的境界， 普遍攝受整個法界。 佛剎（佛的國土）如同微塵般眾多， 像這樣的諸國土， 能讓它們在一念之間， 在每一個微塵中顯現。 一切諸國土， 以及神通之事， 都顯現
【English Translation】 English version Walking without any hindrance, In all assemblies, Constantly turning the wonderful Dharma wheel (the teachings of Buddhism). The Buddha's body is inconceivable, All lands are contained within it, In all places, Guiding the world to expound the true Dharma. The wonderful Dharma wheel that is turned, Its Dharma nature has no difference, Based on the one true principle, Expounding the characteristics of all dharmas. The Buddha, with a perfect voice, Clarifies the true principle, According to the differences in understanding, Manifests endless Dharma doors. In all Buddha lands (Buddha's realms), One can see the Buddha sitting in the Bodhi field, The Buddha's body appears like a shadow, The phenomena of arising and ceasing are not attainable.
At that time, in the assembly, there was another Bodhisattva Mahasattva (great Bodhisattva), named Dharmadhatu Universal Bright Wisdom, who, by the power of the Buddha, observed the ten directions and spoke in verse:
'The Tathagata's (title of the Buddha) subtle body, Its form is inconceivable, Those who see it will generate joy, Respectfully believe and delight in practicing the Dharma. The Buddha's body manifests all forms, All manifesting countless Buddhas, Universally entering the ten directions, In each and every dust mote. The lands of the ten directions are as vast as the ocean, Countless and boundless Buddhas, All in every thought, Each manifesting their own spiritual powers. The Bodhisattvas with great wisdom, Deeply enter the ocean of Dharma, Through the blessing of the Buddha's power, Are able to understand this expedient method. If there are those who have already settled in, The various vows and practices of Samantabhadra Bodhisattva, They will see in those lands, All the spiritual powers of the Buddhas. If a person has faith and understanding, As well as various great vows, Possesses profound wisdom, And comprehends all dharmas. They will be able to observe, Each and every Buddha's body, Form and sound cannot hinder, Thus understanding all realms. They can, in the Buddhas' bodies, Abide in the realm of wisdom's practice, Quickly enter the realm of the Tathagata, Universally embracing the entire Dharmadhatu. Buddha lands are as numerous as dust motes, Such are these lands, They can, in a single thought, Manifest in each and every dust mote. All the lands, And spiritual powers, All manifest
一剎中， 菩薩力如是。」
爾時，眾中復有菩薩摩訶薩，名：精進力無礙慧，承佛威神，觀察十方而說頌曰：
「佛演一妙音， 周聞十方剎， 眾音悉具足， 法雨皆充遍。 一切言辭海， 一切隨類音， 一切佛剎中， 轉于凈法輪。 一切諸國土， 悉見佛神變， 聽佛說法音， 聞已趣菩提。 法界諸國土， 一一微塵中， 如來解脫力， 于彼普現身。 法身同虛空， 無礙無差別， 色形如影像， 種種眾相現。 影像無方所， 如空無體性， 智慧廣大人， 了達其平等。 佛身不可取， 無生無起作， 應物普現前， 平等如虛空。 十方所有佛， 盡入一毛孔， 各各現神通， 智眼能觀見。 毗盧遮那佛， 願力周法界， 一切國土中， 恒轉無上輪。 一毛現神變， 一切佛同說， 經于無量劫， 不得其邊際。」
如此四天下道場中，以佛神力，十方各有一億世界海微塵數諸菩薩眾而來集會；應知一切世界海、一一四天下諸道場中，悉亦如是。
大方廣佛華嚴經卷第六 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第七
于闐國
【現代漢語翻譯】 現代漢語譯本 在極短的時間內，菩薩的力量就是這樣展現的。 那時，大眾中又有一位菩薩摩訶薩（菩薩中的大菩薩），名為精進力無礙慧（以精進的力量，智慧沒有障礙），他憑藉佛的威神之力，觀察十方世界，並以偈頌說道： 『佛陀演說一個微妙的音聲，普遍傳遍十方世界，各種音聲都具備，佛法如雨般充滿一切地方。 一切言語辭藻的海洋，一切隨順眾生的音聲，在一切佛剎（佛所教化的國土）中，轉動清凈的法輪（佛法的教義）。 一切諸國土，都能見到佛的神通變化，聽聞佛陀說法之音，聽聞后便趨向菩提（覺悟）。 法界（宇宙）中的各個國土，每一個微塵中，如來（佛的稱號）的解脫之力，都在那裡普遍顯現自身。 法身（佛的真身）如同虛空一樣，沒有障礙，沒有差別，色身（佛的化身）如同影像，顯現種種不同的形象。 影像沒有固定的方位，如同虛空一樣沒有實體，智慧廣大的人，能夠了達其中的平等性。 佛身不可執取，沒有生起，沒有造作，應眾生之機緣普遍顯現，平等如同虛空。 十方所有的佛，都進入一個毛孔之中，各自展現神通，有智慧的眼睛能夠看見。 毗盧遮那佛（佛的法身）的願力周遍法界，在一切國土中，恒常轉動無上的法輪。 一根毛孔顯現神通變化，一切佛都共同宣說，即使經過無量劫的時間，也無法窮盡其邊際。』 就像這四天下（指我們所居住的世界）的道場中，憑藉佛的神力，十方每一方都有一億世界海微塵數（形容極多）的菩薩眾前來；應當知道一切世界海、每一個四天下的道場中，情況也都是這樣。 《大方廣佛華嚴經》卷第六 《大正藏》第10冊 No. 0279 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第七 于闐國
【English Translation】 English version In a single instant, the power of a Bodhisattva is like this. At that time, among the assembly, there was another Bodhisattva Mahasattva (a great Bodhisattva), named 'Vigorous Power Unobstructed Wisdom,' who, relying on the Buddha's majestic power, observed the ten directions and spoke in verse: 'The Buddha utters a single wondrous sound, which is heard throughout the ten directions, all sounds are complete, and the Dharma rain fills everywhere. The ocean of all words and languages, all sounds that accord with beings, in all Buddha-lands (lands where the Buddha teaches), turn the pure Dharma wheel (the teachings of the Buddha). All lands see the Buddha's miraculous transformations, hear the Buddha's voice of Dharma, and having heard, they proceed towards Bodhi (enlightenment). In each and every dust particle of the Dharma realm (the universe), the Tathagata's (another name for the Buddha) power of liberation manifests itself everywhere. The Dharma body (the true body of the Buddha) is like space, without obstruction or difference, the physical form (the manifested body of the Buddha) is like an image, appearing in various forms. The image has no fixed location, like space it has no substance, people of vast wisdom understand its equality. The Buddha's body cannot be grasped, it has no birth, no arising, no action, it appears universally according to the needs of beings, equal like space. All the Buddhas of the ten directions enter into a single pore, each manifesting their miraculous powers, which can be seen by the eye of wisdom. The power of Vairochana Buddha's (the cosmic Buddha) vows pervades the Dharma realm, in all lands, constantly turning the supreme Dharma wheel. A single pore manifests miraculous transformations, all Buddhas speak in unison, even after countless eons, its boundaries cannot be reached.' Just as in this assembly of the four continents (referring to the world we live in), by the Buddha's divine power, from each of the ten directions, there come a number of Bodhisattvas equal to the dust particles of a billion world-seas; it should be known that in all world-seas, in each assembly of the four continents, it is also like this. The Avatamsaka Sutra, Volume Six Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra The Avatamsaka Sutra, Volume Seven Khotan
三藏實叉難陀奉 制譯
普賢三昧品第三
爾時，普賢菩薩摩訶薩于如來前，坐蓮華藏師子之座，承佛神力，入於三昧。此三昧名：一切諸佛毗盧遮那如來藏身，普入一切佛平等性，能於法界示眾影像；廣大無礙，同於虛空；法界海漩，靡不隨入；出生一切諸三昧法，普能包納十方法界；三世諸佛智光明海皆從此生，十方所有諸安立海悉能示現；含藏一切佛力解脫諸菩薩智，能令一切國土微塵普能容受無邊法界；成就一切佛功德海，顯示如來諸大愿海；一切諸佛所有法輪，流通護持，使無斷絕。如此世界中，普賢菩薩於世尊前，入此三昧；如是，盡法界、虛空界，十方三世，微細無礙，廣大光明，佛眼所見、佛力能到、佛身所現一切國土，及此國土所有微塵，一一塵中有世界海微塵數佛剎，一一剎中有世界海微塵數諸佛，一一佛前有世界海微塵數普賢菩薩，皆亦入此一切諸佛毗盧遮那如來藏身三昧。
爾時，一一普賢菩薩，皆有十方一切諸佛而現其前。彼諸如來同聲贊言：「善哉！善哉！善男子！汝能入此一切諸佛毗盧遮那如來藏身菩薩三昧。佛子！此是十方一切諸佛共加於汝，以毗盧遮那如來本願力故，亦以汝修一切諸佛行願力故。所謂：能轉一切佛法輪故；開顯一切如來智慧海故；普照十方諸
【現代漢語翻譯】 現代漢語譯本 三藏實叉難陀奉旨翻譯
普賢三昧品第三
那時，普賢菩薩摩訶薩在如來面前，坐于蓮華藏獅子座上，憑藉佛的神力，進入三昧（samadhi，禪定）。此三昧名為：一切諸佛毗盧遮那如來藏身（Vairocana Tathagata Garbha Body，毗盧遮那佛的法身），普遍進入一切佛的平等性，能在法界中示現一切影像；廣大無礙，等同於虛空；法界如海漩般，無不隨之進入；出生一切三昧法，普遍能夠包容十方法界；三世諸佛的智慧光明之海都由此產生，十方所有安立之海都能夠示現；包含一切佛的力量、解脫和諸菩薩的智慧，能夠使一切國土的微塵普遍容納無邊的法界；成就一切佛的功德之海，顯示如來的諸大愿海；一切諸佛所有的法輪（Dharma wheel，佛法），流通護持，使其不致斷絕。如此世界中，普賢菩薩在世尊面前，進入此三昧；如此，盡法界、虛空界，十方三世，微細無礙，廣大光明，佛眼所見、佛力所及、佛身所現的一切國土，以及此國土所有微塵，每一微塵中都有世界海微塵數（as many as the dust particles in the ocean of worlds）的佛剎（Buddha-ksetra，佛的國土），每一佛剎中都有世界海微塵數的諸佛，每一佛前都有世界海微塵數的普賢菩薩，他們也都進入此一切諸佛毗盧遮那如來藏身三昧。
那時，每一位普賢菩薩，都有十方一切諸佛顯現在他們面前。那些如來同聲讚歎說：『善哉！善哉！善男子！你能夠進入此一切諸佛毗盧遮那如來藏身菩薩三昧。佛子！這是十方一切諸佛共同加持於你，因為毗盧遮那如來的本願力，也因為你修習一切諸佛的行願力。所謂：能夠轉動一切佛的法輪；開顯一切如來的智慧之海；普遍照耀十方諸
【English Translation】 English version Translated by Tripitaka Master Sikshananda under Imperial Order
Chapter Three: Samantabhadra's Samadhi
At that time, the Bodhisattva Mahasattva Samantabhadra, in front of the Tathagata, sat on the Lion Throne of the Lotus Treasury, relying on the Buddha's divine power, entered into samadhi (meditative absorption). This samadhi is named: The Womb Body of Vairocana Tathagata of All Buddhas, universally entering the equality of all Buddhas, able to manifest all images in the Dharma Realm; vast and unobstructed, like unto empty space; the Dharma Realm like an ocean whirlpool, nothing does not enter into it; giving birth to all samadhi dharmas, universally able to encompass the ten directions of the Dharma Realm; the wisdom and light ocean of all Buddhas of the three times all arise from this, all the established oceans of the ten directions are able to manifest; containing all the Buddha's power, liberation, and the wisdom of all Bodhisattvas, able to make all the dust particles of all lands universally contain the boundless Dharma Realm; accomplishing the ocean of all Buddha's merits, displaying the great vows of the Tathagata; all the Dharma wheels (Dharma wheel, the teachings of the Buddha) of all Buddhas, circulating and protecting, so that they are not cut off. In this world, Bodhisattva Samantabhadra, in front of the World Honored One, entered this samadhi; thus, throughout the Dharma Realm, the Realm of Empty Space, the ten directions and three times, subtle and unobstructed, vast and luminous, all lands seen by the Buddha's eye, reached by the Buddha's power, manifested by the Buddha's body, and all the dust particles of this land, in each dust particle there are as many Buddha-ksetras (Buddha-ksetra, Buddha's land) as the dust particles in the ocean of worlds, in each Buddha-ksetra there are as many Buddhas as the dust particles in the ocean of worlds, in front of each Buddha there are as many Bodhisattvas Samantabhadra as the dust particles in the ocean of worlds, they all also enter this samadhi of the Womb Body of Vairocana Tathagata of All Buddhas.
At that time, each Bodhisattva Samantabhadra, all the Buddhas of the ten directions appeared before them. Those Tathagatas praised in unison, saying: 'Excellent! Excellent! Good man! You are able to enter this Bodhisattva samadhi of the Womb Body of Vairocana Tathagata of All Buddhas. Buddha-son! This is all the Buddhas of the ten directions jointly blessing you, because of the original vow power of Vairocana Tathagata, and also because of your cultivation of the practice and vow power of all Buddhas. Namely: able to turn all the Dharma wheels of the Buddhas; revealing the wisdom ocean of all Tathagatas; universally illuminating all the
安立海，悉無餘故；令一切眾生凈治雜染，得清凈故；普攝一切諸大國土，無所著故；深入一切諸佛境界，無障礙故；普示一切佛功德故；能入一切諸法實相，增智慧故；觀察一切諸法門故；了知一切眾生根故；能持一切諸佛如來教文海故。」
爾時，十方一切諸佛，即與普賢菩薩摩訶薩能入一切智性力智，與入法界無邊量智，與成就一切佛境界智，與知一切世界海成壞智，與知一切眾生界廣大智，與住諸佛甚深解脫無差別諸三昧智，與入一切菩薩諸根海智，與知一切眾生語言海轉法輪辭辯智，與普入法界一切世界海身智，與得一切佛音聲智。如此世界中，如來前，普賢菩薩蒙諸佛與如是智；如是，一切世界海，及彼世界海一一塵中，所有普賢，悉亦如是。何以故？證彼三昧法如是故。是時，十方諸佛，各舒右手，摩普賢菩薩頂。其手皆以相好莊嚴，妙網光舒，香流焰發。復出諸佛種種妙音，及以自在神通之事；過、現、未來一切菩薩普賢愿海，一切如來清凈法輪，及三世佛所有影像，皆于中現。如此世界中，普賢菩薩為十方佛所共摩頂；如是，一切世界海，及彼世界海一一塵中，所有普賢，悉亦如是，為十方佛之所摩頂。
爾時，普賢菩薩即從是三昧而起。從此三昧起時，即從一切世界海微塵數三昧海
【現代漢語翻譯】 現代漢語譯本：安立於大海之上，因為沒有任何剩餘；使一切眾生凈化雜染，獲得清凈的緣故；普遍攝取一切廣大的國土，因為沒有任何執著；深入一切諸佛的境界，因為沒有任何障礙；普遍顯示一切佛的功德；能夠進入一切諸法實相，增長智慧的緣故；觀察一切諸法門；瞭解一切眾生的根性；能夠持守一切諸佛如來的教誨之海。 那時，十方一切諸佛，即給予普賢菩薩摩訶薩（大菩薩）能夠進入一切智慧的智力，給予進入法界無邊量的智慧，給予成就一切佛境界的智慧，給予知曉一切世界海成住壞空的智慧，給予知曉一切眾生界廣大的智慧，給予安住于諸佛甚深解脫無差別的各種三昧（禪定）的智慧，給予進入一切菩薩諸根海的智慧，給予知曉一切眾生語言海轉法輪的辭辯智慧，給予普遍進入法界一切世界海的身智，給予獲得一切佛音聲的智慧。在這個世界中，如來（佛）面前，普賢菩薩蒙受諸佛給予這樣的智慧；同樣，一切世界海，以及那些世界海的每一個微塵中，所有的普賢菩薩，也都如此。為什麼呢？因為證得那種三昧的法就是如此。這時，十方諸佛，各自伸出右手，摩普賢菩薩的頭頂。他們的手都以相好莊嚴，美妙的光網舒展，香氣流動，火焰散發。又發出諸佛種種美妙的聲音，以及自在的神通之事；過去、現在、未來一切菩薩普賢的愿海，一切如來的清凈法輪，以及三世佛所有的影像，都在其中顯現。在這個世界中，普賢菩薩被十方佛共同摩頂；同樣，一切世界海，以及那些世界海的每一個微塵中，所有的普賢菩薩，也都如此，被十方佛所摩頂。 那時，普賢菩薩即從這個三昧（禪定）中起身。從這個三昧起身時，即從一切世界海微塵數的三昧海中起身。
【English Translation】 English version: Established on the great ocean, because there is nothing remaining; causing all sentient beings to purify their defilements and attain purity; universally encompassing all great lands, because there is no attachment; deeply entering all the realms of the Buddhas, because there is no obstruction; universally demonstrating all the merits of the Buddhas; being able to enter the true nature of all dharmas, increasing wisdom; observing all the dharma gates; understanding the roots of all sentient beings; being able to uphold the ocean of teachings of all the Buddhas and Tathagatas. At that time, all the Buddhas of the ten directions bestowed upon the Bodhisattva Mahasattva (great Bodhisattva) Samantabhadra the power of wisdom to enter all knowledge, the wisdom to enter the boundless measure of the Dharma realm, the wisdom to accomplish all Buddha realms, the wisdom to know the formation, dwelling, decay, and emptiness of all world-seas, the wisdom to know the vastness of all sentient being realms, the wisdom to abide in the various samadhis (meditative states) of the Buddhas' profound liberation without difference, the wisdom to enter the ocean of all Bodhisattvas' roots, the wisdom of eloquence in turning the Dharma wheel of the ocean of languages of all sentient beings, the wisdom of universally entering the body of all world-seas of the Dharma realm, and the wisdom of obtaining all the Buddha's voices. In this world, in front of the Tathagata (Buddha), Bodhisattva Samantabhadra received such wisdom from all the Buddhas; likewise, in all world-seas, and in each dust particle of those world-seas, all the Samantabhadras are also like this. Why is that? Because the dharma of attaining that samadhi is like this. At this time, all the Buddhas of the ten directions each extended their right hand and stroked the crown of Bodhisattva Samantabhadra's head. Their hands were adorned with auspicious marks, beautiful nets of light spread out, fragrance flowed, and flames emitted. They also emitted various wonderful sounds of the Buddhas, as well as the events of their unhindered supernatural powers; the ocean of vows of all Bodhisattvas Samantabhadra of the past, present, and future, the pure Dharma wheel of all Tathagatas, and all the images of the Buddhas of the three times, all appeared within them. In this world, Bodhisattva Samantabhadra was jointly stroked on the head by the Buddhas of the ten directions; likewise, in all world-seas, and in each dust particle of those world-seas, all the Samantabhadras are also like this, being stroked on the head by the Buddhas of the ten directions. At that time, Bodhisattva Samantabhadra arose from this samadhi (meditative state). When arising from this samadhi, he arose from the ocean of samadhis as numerous as the dust particles of all world-seas.
門起。所謂：從知三世唸唸無差別善巧智三昧門起，從知三世一切法界所有微塵三昧門起，從現三世一切佛剎三昧門起，從現一切眾生舍宅三昧門起，從知一切眾生心海三昧門起，從知一切眾生各別名字三昧門起，從知十方法界處所各差別三昧門起，從知一切微塵中各有無邊廣大佛身云三昧門起，從演說一切法理趣海三昧門起。普賢菩薩從如是等三昧門起時，其諸菩薩一一各得世界海微塵數三昧海云、世界海微塵數陀羅尼海云、世界海微塵數諸法方便海云、世界海微塵數辯才門海云、世界海微塵數修行海云、世界海微塵數普照法界一切如來功德藏智光明海云、世界海微塵數一切如來諸力智慧無差別方便海云、世界海微塵數一切如來一一毛孔中各現眾剎海云、世界海微塵數一一菩薩示現從兜率天宮沒下產生佛轉正法輪般涅槃等海云。如此世界中，普賢菩薩從三昧起，諸菩薩眾獲如是益；如是，一切世界海，及彼世界海所有微塵，一一塵中，悉亦如是。
爾時，十方一切世界海以諸佛威神力，及普賢菩薩三昧力故，悉皆微動。一一世界眾寶莊嚴，及出妙音演說諸法。復於一切如來眾會道場海中，普雨十種大摩尼王云。何等為十？所謂：妙金星幢摩尼王云、光明照耀摩尼王云、寶輪垂下摩尼王云、眾寶藏現菩薩像摩尼
【現代漢語翻譯】 現代漢語譯本：門開啟。所謂：從了知三世（過去、現在、未來）唸唸無差別善巧智慧的三昧門生起，從了知三世一切法界所有微塵的三昧門生起，從顯現三世一切佛剎（佛的國土）的三昧門生起，從顯現一切眾生住所的三昧門生起，從了知一切眾生心海的三昧門生起，從了知一切眾生各自不同的名字的三昧門生起，從了知十方法界處所各自不同的三昧門生起，從了知一切微塵中各自有無邊廣大佛身云的三昧門生起，從演說一切法理趣海的三昧門生起。普賢菩薩從這些三昧門生起時，那些菩薩們一一各自獲得世界海微塵數的三昧海云、世界海微塵數的陀羅尼（總持）海云、世界海微塵數的諸法方便海云、世界海微塵數的辯才門海云、世界海微塵數的修行海云、世界海微塵數的普照法界一切如來功德藏智慧光明海云、世界海微塵數的一切如來諸力智慧無差別方便海云、世界海微塵數的一切如來一一毛孔中各自顯現眾剎海云、世界海微塵數的一一菩薩示現從兜率天宮（欲界天頂）降生、成佛、轉正法輪、般涅槃等海云。在這個世界中，普賢菩薩從三昧中起身，諸位菩薩眾獲得這樣的利益；同樣，一切世界海，以及那些世界海中所有的微塵，每一個微塵中，也都如此。 那時，十方一切世界海因為諸佛的威神力，以及普賢菩薩的三昧力，都微微震動。每一個世界都以眾寶莊嚴，並且發出美妙的聲音演說諸法。又在一切如來眾會道場海中，普降十種大摩尼王云。是哪十種呢？所謂：妙金星幢摩尼王云、光明照耀摩尼王云、寶輪垂下摩尼王云、眾寶藏顯現菩薩像摩尼
【English Translation】 English version: The door opens. That is to say: arising from the Samadhi door of knowing the skillful wisdom of the three times (past, present, and future) without difference in each thought; arising from the Samadhi door of knowing all the dust motes in the Dharma realm of the three times; arising from the Samadhi door of manifesting all the Buddha lands of the three times; arising from the Samadhi door of manifesting all the dwellings of sentient beings; arising from the Samadhi door of knowing the mind-ocean of all sentient beings; arising from the Samadhi door of knowing the distinct names of all sentient beings; arising from the Samadhi door of knowing the different locations of the ten directions of the Dharma realm; arising from the Samadhi door of knowing that each dust mote contains boundless and vast Buddha body clouds; arising from the Samadhi door of expounding the ocean of all Dharma principles. When Samantabhadra Bodhisattva arises from these Samadhi doors, each of those Bodhisattvas obtains Samadhi ocean clouds as numerous as the dust motes in the ocean of worlds, Dharani (mantra) ocean clouds as numerous as the dust motes in the ocean of worlds, Dharma expedient ocean clouds as numerous as the dust motes in the ocean of worlds, eloquence door ocean clouds as numerous as the dust motes in the ocean of worlds, practice ocean clouds as numerous as the dust motes in the ocean of worlds, wisdom light ocean clouds of the treasury of merits of all Tathagatas illuminating the entire Dharma realm as numerous as the dust motes in the ocean of worlds, expedient ocean clouds of the non-differentiated powers and wisdom of all Tathagatas as numerous as the dust motes in the ocean of worlds, ocean clouds of all the Buddha lands manifested from each pore of all Tathagatas as numerous as the dust motes in the ocean of worlds, and ocean clouds of each Bodhisattva manifesting descent from the Tusita Heaven (the top of the desire realm), attaining Buddhahood, turning the Dharma wheel, and entering Nirvana, as numerous as the dust motes in the ocean of worlds. In this world, when Samantabhadra Bodhisattva arises from Samadhi, the assembly of Bodhisattvas obtains such benefits; likewise, in all the oceans of worlds, and in each dust mote within those oceans of worlds, it is also the same. At that time, all the oceans of worlds in the ten directions, due to the majestic power of all the Buddhas and the Samadhi power of Samantabhadra Bodhisattva, all trembled slightly. Each world was adorned with various treasures, and emitted wonderful sounds expounding the Dharma. Moreover, in the ocean of all the Tathagata assemblies' Bodhimanda (place of enlightenment), ten kinds of great Mani King clouds rained down. What are these ten? They are: wonderful golden star banner Mani King cloud, light illuminating Mani King cloud, jeweled wheel hanging down Mani King cloud, Mani
王云、稱揚佛名摩尼王云、光明熾盛普照一切佛剎道場摩尼王云、光照十方種種變化摩尼王云、稱讚一切菩薩功德摩尼王云、如日光熾盛摩尼王云、悅意樂音周聞十方摩尼王云。普雨如是十種大摩尼王云已，一切如來諸毛孔中咸放光明，于光明中而說頌言：
「普賢遍住于諸剎， 坐寶蓮華眾所觀， 一切神通靡不現， 無量三昧皆能入。 普賢恒以種種身， 法界周流悉充滿， 三昧神通方便力， 圓音廣說皆無礙。 一切剎中諸佛所， 種種三昧現神通， 一一神通悉周遍， 十方國土無遺者。 如一切剎如來所， 彼剎塵中悉亦然， 所現三昧神通事， 毗盧遮那之願力。 普賢身相如虛空， 依真而住非國土， 隨諸眾生心所欲， 示現普身等一切。 普賢安住諸大愿， 獲此無量神通力， 一切佛身所有剎， 悉現其形而詣彼。 一切眾海無有邊， 分身住彼亦無量， 所現國土皆嚴凈， 一剎那中見多劫。 普賢安住一切剎， 所現神通勝無比， 震動十方靡不周， 令其觀者悉得見。 一切佛智功德力， 種種大法皆成滿， 以諸三昧方便門， 示己往昔菩提行。 如是自在不思議， 十方國土皆示現， 為顯普入
【現代漢語翻譯】 現代漢語譯本 王云（摩尼寶珠之王）稱揚佛名，摩尼王云（摩尼寶珠之王）光明熾盛，普照一切佛剎道場，摩尼王云（摩尼寶珠之王）光照十方，種種變化，摩尼王云（摩尼寶珠之王）稱讚一切菩薩功德，摩尼王云（摩尼寶珠之王）如日光熾盛，摩尼王云（摩尼寶珠之王）悅意樂音周聞十方。 普雨如是十種大摩尼王云（摩尼寶珠之王）已，一切如來諸毛孔中咸放光明，于光明中而說頌言： 『普賢（菩薩名）遍住于諸剎，坐寶蓮華眾所觀，一切神通靡不現，無量三昧皆能入。 普賢（菩薩名）恒以種種身，法界周流悉充滿，三昧神通方便力，圓音廣說皆無礙。 一切剎中諸佛所，種種三昧現神通，一一神通悉周遍，十方國土無遺者。 如一切剎如來所，彼剎塵中悉亦然，所現三昧神通事，毗盧遮那（佛名）之願力。 普賢（菩薩名）身相如虛空，依真而住非國土，隨諸眾生心所欲，示現普身等一切。 普賢（菩薩名）安住諸大愿，獲此無量神通力，一切佛身所有剎，悉現其形而詣彼。 一切眾海無有邊，分身住彼亦無量，所現國土皆嚴凈，一剎那中見多劫。 普賢（菩薩名）安住一切剎，所現神通勝無比，震動十方靡不周，令其觀者悉得見。 一切佛智功德力，種種大法皆成滿，以諸三昧方便門，示己往昔菩提行。 如是自在不思議，十方國土皆示現，為顯普入』
【English Translation】 English version The King Cloud (Mani King Cloud) praised the Buddha's name, the Mani King Cloud (Mani King Cloud) was ablaze with light, illuminating all Buddha lands and sacred sites, the Mani King Cloud (Mani King Cloud) shone light in all directions, with various transformations, the Mani King Cloud (Mani King Cloud) praised the merits of all Bodhisattvas, the Mani King Cloud (Mani King Cloud) was as radiant as the sun, the Mani King Cloud (Mani King Cloud) with pleasing and joyful sounds heard throughout the ten directions. After raining down these ten great Mani King Clouds (Mani King Clouds), all the pores of all Tathagatas emitted light, and within the light, they spoke in verses: 'Samantabhadra (Bodhisattva's name) dwells everywhere in all lands, seated on a jeweled lotus, observed by all, all supernatural powers are manifested, and countless samadhis can be entered. Samantabhadra (Bodhisattva's name) constantly uses various bodies, flowing throughout the Dharma realm, completely filling it, with the power of samadhi, supernatural powers, and skillful means, the perfect sound is widely spoken without obstruction. In all lands, in the places of all Buddhas, various samadhis manifest supernatural powers, each supernatural power pervades everywhere, leaving no land in the ten directions unreached. Just as in all lands, in the places of the Tathagatas, so it is in every dust particle of those lands, the supernatural events manifested through samadhi are due to the power of Vairochana's (Buddha's name) vows. Samantabhadra's (Bodhisattva's name) form is like space, dwelling in truth, not in a land, according to the desires of all sentient beings, manifesting universal bodies equal to all. Samantabhadra (Bodhisattva's name) abides in great vows, obtaining immeasurable supernatural powers, in all the lands where the bodies of all Buddhas are, he manifests his form and goes there. All the oceans of beings are boundless, his manifested bodies dwelling there are also immeasurable, the lands manifested are all adorned and pure, in a single instant, one sees many kalpas. Samantabhadra (Bodhisattva's name) abides in all lands, the supernatural powers manifested are incomparably superior, shaking the ten directions, pervading everywhere, allowing all who observe to see. All the wisdom and meritorious power of the Buddhas, all kinds of great Dharma are completely fulfilled, through the skillful means of various samadhis, he shows his past Bodhi practices. Such is the freedom and inconceivable nature, manifested in all lands of the ten directions, to reveal the universal entry.'
諸三昧， 佛光雲中贊功德。」
爾時，一切菩薩眾皆向普賢合掌瞻仰，承佛神力，同聲贊言：
「從諸佛法而出生， 亦因如來願力起， 真如平等虛空藏， 汝已嚴凈此法身。 一切佛剎眾會中， 普賢遍住于其所， 功德智海光明者， 等照十方無不見。 普賢廣大功德海， 遍往十方親近佛， 一切塵中所有剎， 悉能詣彼而明現。 佛子我曹常見汝， 諸如來所悉親近， 住於三昧實境中， 一切國土微塵劫。 佛子能以普遍身， 悉詣十方諸國土， 眾生大海咸濟度， 法界微塵無不入。 入於法界一切塵， 其身無盡無差別， 譬如虛空悉周遍， 演說如來廣大法。 一切功德光明者， 如雲廣大力殊勝， 眾生海中皆往詣， 說佛所行無等法。 為度眾生於劫海， 普賢勝行皆修習， 演一切法如大云， 其音廣大靡不聞。 國土云何得成立？ 諸佛云何而出現？ 及以一切眾生海？ 愿隨其義如實說。 此中無量大眾海， 悉在尊前恭敬住， 為轉清凈妙法輪， 一切諸佛皆隨喜。」
世界成就品第四
爾時，普賢菩薩摩訶薩以佛神力，遍觀察一切世界海、一切眾生海、一切諸佛海、一
【現代漢語翻譯】 現代漢語譯本 『諸三昧』（各種禪定），佛的光芒在雲中讚歎功德。 這時，所有的菩薩眾都向普賢菩薩合掌瞻仰，憑藉佛的神力，同聲讚歎道： 『從諸佛的教法中誕生，也因如來的願力而興起，真如平等如同虛空寶藏，你已經莊嚴清凈了這法身。 在一切佛剎的集會中，普賢菩薩普遍安住于各個地方，功德智慧如海洋般光明，平等照耀十方，沒有看不到的。 普賢菩薩的廣大功德如海洋，遍往十方親近諸佛，一切微塵中所有的佛剎，都能到達那裡並顯現出來。 佛子，我們常常見到你，在諸如來所在之處都親近，安住在三昧的真實境界中，經歷一切國土微塵般的劫數。 佛子，你能夠以普遍的身形，到達十方所有的國土，救度眾生如大海般無量，進入法界微塵般無處不在。 進入法界的一切微塵中，你的身形無盡無差別，譬如虛空周遍一切，演說如來廣大的佛法。 一切功德光明者，如雲般廣大力量殊勝，在眾生海中都前往，宣說佛所修行的無上之法。 爲了救度眾生於無盡的劫海，普賢菩薩修習一切殊勝的行持，演說一切佛法如大云，其聲音廣大無處不聞。 國土是如何成立的？諸佛是如何出現的？以及一切眾生海是如何形成的？愿你隨順其義如實解說。 這裡無量的大眾如海洋，都在您的面前恭敬地安住，爲了轉動清凈微妙的法輪，一切諸佛都隨喜讚歎。』 世界成就品 第四 這時，普賢菩薩摩訶薩憑藉佛的神力，普遍觀察一切世界海、一切眾生海、一切諸佛海、一切
【English Translation】 English version 『All Samadhis』 (various states of meditation), the Buddha's light praises merits in the clouds. At that time, all the Bodhisattvas, with palms joined, looked up to Samantabhadra, and by the power of the Buddha, they praised in unison: 『Born from the teachings of all Buddhas, and arising from the vows of the Tathagata, the true suchness is equal to the treasury of space, you have adorned and purified this Dharma body. In the assemblies of all Buddha lands, Samantabhadra dwells everywhere, his merits and wisdom are like an ocean of light, illuminating the ten directions equally, with nothing unseen. Samantabhadra's vast ocean of merits goes everywhere in the ten directions to be close to the Buddhas, and all the Buddha lands within every dust mote can be reached and manifested. Oh, Buddha's child, we often see you, close to all the Tathagatas, dwelling in the true realm of Samadhi, for kalpas as numerous as the dust of all lands. Oh, Buddha's child, you are able to reach all the lands in the ten directions with your universal body, saving sentient beings as vast as the ocean, entering the Dharma realm as pervasive as dust. Entering all the dust motes of the Dharma realm, your body is endless and without difference, like space pervading everywhere, expounding the vast Dharma of the Tathagata. Oh, you who are the light of all merits, your power is as vast and extraordinary as the clouds, you go to all the oceans of sentient beings, proclaiming the unsurpassed Dharma practiced by the Buddha. To save sentient beings from the endless kalpas, Samantabhadra practices all the supreme conducts, expounding all the Dharma like great clouds, his voice is vast and heard everywhere. How are the lands established? How do the Buddhas appear? And how is the ocean of all sentient beings formed? May you explain according to their true meaning. Here, the immeasurable assembly is like an ocean, all standing respectfully before you, to turn the pure and wonderful Dharma wheel, all the Buddhas rejoice and praise.』 Chapter Four: World Formation At that time, the Bodhisattva Mahasattva Samantabhadra, by the power of the Buddha, universally observed all the oceans of worlds, all the oceans of sentient beings, all the oceans of Buddhas, all the
切法界海、一切眾生業海、一切眾生根慾海、一切諸佛法輪海、一切三世海、一切如來願力海、一切如來神變海；如是觀察已，普告一切道場眾海諸菩薩言：「佛子！諸佛世尊知一切世界海成壞清凈智不可思議，知一切眾生業海智不可思議，知一切法界安立海智不可思議，說一切無邊佛海智不可思議，入一切欲解根海智不可思議，一念普知一切三世智不可思議，顯示一切如來無量愿海智不可思議，示現一切佛神變海智不可思議，轉法輪智不可思議，建立演說海不可思議，清凈佛身不可思議，無邊色相海普照明不可思議，相及隨好皆清凈不可思議，無邊色相光明輪海具足清凈不可思議，種種色相光明雲海不可思議，殊勝寶焰海不可思議，成就言音海不可思議，示現三種自在海調伏成熟一切眾生不可思議，勇猛調伏諸眾生海無空過者不可思議，安住佛地不可思議，入如來境界不可思議，威力護持不可思議，觀察一切佛智所行不可思議，諸力圓滿無能摧伏不可思議，無畏功德無能過者不可思議，住無差別三昧不可思議，神通變化不可思議，清凈自在智不可思議，一切佛法無能毀壞不可思議。如是等一切法，我當承佛神力，及一切如來威神力故，具足宣說。為令眾生，入佛智慧海故；為令一切菩薩，于佛功德海中得安住故；為
令一切世界海，一切佛自在所莊嚴故；為令一切劫海中，如來種性恒不斷故；為令於一切世界海中，顯示諸法真實性故；為令隨一切眾生無量解海，而演說故；為令隨一切眾生諸根海，方便令生諸佛法故；為令隨一切眾生樂慾海，摧破一切障礙山故；為令隨一切眾生心行海，令凈修治出要道故；為令一切菩薩，安住普賢愿海中故。」
是時，普賢菩薩復欲令無量道場眾海生歡喜故，令於一切法增長愛樂故，令生廣大真實信解海故，令凈治普門法界藏身故，令安立普賢愿海故，令凈治入三世平等智眼故，令增長普照一切世間藏大慧海故，令生陀羅尼力持一切法輪故，令於一切道場中盡佛境界悉開示故，令開闡一切如來法門故，令增長法界廣大甚深一切智性故，即說頌言：
「智慧甚深功德海， 普現十方無量國， 隨諸眾生所應見， 光明遍照轉法輪。 十方剎海叵思議， 佛無量劫皆嚴凈， 為化眾生使成熟， 出興一切諸國土。 佛境甚深難可思， 普示眾生令得入， 其心樂小著諸有， 不能通達佛所悟。 若有凈信堅固心， 常得親近善知識， 一切諸佛與其力， 此乃能入如來智。 離諸諂誑心清凈， 常樂慈悲性歡喜， 志欲廣大深信人， 彼聞此法生欣
【現代漢語翻譯】 現代漢語譯本：爲了使一切世界海（指無量無邊的世界）都以一切佛的自在力量所莊嚴；爲了使一切劫海（指無量無邊的時劫）中，如來的種性（指佛的傳承）恒常不斷；爲了在一切世界海中，顯示諸法（指一切事物）的真實本性；爲了隨順一切眾生無量的理解，而演說佛法；爲了隨順一切眾生諸根（指眼、耳、鼻、舌、身、意六種感官）的差別，方便地使他們生起諸佛的法；爲了隨順一切眾生的喜好和慾望，摧毀一切障礙之山；爲了隨順一切眾生的心念和行為，使他們清凈修行，走上解脫之道；爲了使一切菩薩，安住在普賢菩薩的愿海（指普賢菩薩的廣大誓願）中。 這時，普賢菩薩又想讓無量道場（指佛陀教化眾生的場所）的眾海（指聚集的眾多修行者）生起歡喜心，讓他們對一切佛法增長愛樂，讓他們生起廣大真實的信解，讓他們清凈修治普門法界藏身（指遍一切處的法身），讓他們安立普賢愿海，讓他們清凈修治進入三世（指過去、現在、未來）平等智慧的眼睛，讓他們增長普照一切世間的廣大智慧，讓他們生起陀羅尼（指總持一切法義的記憶力）的力量，保持一切法輪（指佛陀的教法），讓他們在一切道場中，完全開示佛的境界，讓他們開闡一切如來的法門，讓他們增長法界廣大甚深的一切智性（指佛陀的智慧），於是就說了以下偈頌： 『智慧深邃如功德之海，普遍顯現在十方無量國土，隨順眾生所應見到的，光明遍照，轉動法輪。十方剎土之海不可思議，佛陀在無量劫中都加以莊嚴清凈，爲了教化眾生使他們成熟，出現在一切國土之中。佛的境界深邃難以思議，普遍指示眾生使他們得以進入，那些心樂於小乘，執著於三界有漏之法的人，不能通達佛所證悟的境界。如果有人具有清凈堅固的信心，常常親近善知識，一切諸佛都會給予他力量，這樣才能進入如來的智慧。遠離虛偽諂媚，內心清凈，常常喜愛慈悲，性情歡喜，志向廣大，深信佛法的人，他們聽到此法會生起歡喜。』
【English Translation】 English version: To adorn all world-seas (referring to immeasurable and boundless worlds) with the sovereign power of all Buddhas; to ensure that the lineage of the Tathagata (referring to the Buddha's lineage) is perpetually unbroken throughout all kalpa-seas (referring to immeasurable and boundless eons); to reveal the true nature of all dharmas (referring to all things) in all world-seas; to expound the Dharma in accordance with the immeasurable understanding of all sentient beings; to facilitate the arising of the Buddhas' Dharma in accordance with the diverse faculties (referring to the six senses: eyes, ears, nose, tongue, body, and mind) of all sentient beings; to shatter all mountains of obstacles in accordance with the preferences and desires of all sentient beings; to guide all sentient beings to purify their minds and practices, and embark on the path of liberation in accordance with their thoughts and actions; to enable all Bodhisattvas to dwell within the Vow-sea of Samantabhadra (referring to the vast vows of Samantabhadra Bodhisattva). At that time, Bodhisattva Samantabhadra also wished to bring joy to the multitude of beings in the immeasurable Bodhimandas (referring to the places where the Buddha teaches), to increase their love and devotion for all the Buddhas' teachings, to generate vast and genuine faith and understanding, to purify and cultivate the all-pervading Dharmadhatu-body (referring to the Dharma body that pervades all places), to establish the Vow-sea of Samantabhadra, to purify and cultivate the eye of wisdom that enters the equality of the three times (past, present, and future), to increase the great wisdom that illuminates all worlds, to generate the power of Dharani (referring to the power of memory that holds all the meanings of the Dharma) to uphold all the Dharma wheels (referring to the Buddha's teachings), to fully reveal the Buddha's realm in all Bodhimandas, to expound all the Tathagata's Dharma doors, and to increase the all-knowing nature of the vast and profound Dharmadhatu (referring to the Buddha's wisdom). Therefore, he spoke the following verses: 'Wisdom is profound like an ocean of merit, universally manifesting in the immeasurable lands of the ten directions, in accordance with what sentient beings should see, its light shines everywhere, turning the Dharma wheel. The seas of lands in the ten directions are inconceivable, the Buddhas have adorned and purified them for immeasurable kalpas, to teach and mature sentient beings, they appear in all lands. The Buddha's realm is profound and difficult to conceive, universally showing sentient beings so they may enter, those whose minds delight in the small vehicle and are attached to the conditioned dharmas of the three realms, cannot comprehend the realm the Buddha has realized. If there is someone with pure and firm faith, who constantly draws near to good spiritual friends, all the Buddhas will give them strength, and they will be able to enter the wisdom of the Tathagata. Those who are free from deceit and flattery, with pure minds, who constantly love compassion, whose nature is joyful, whose aspirations are vast, and who deeply believe in the Dharma, will rejoice upon hearing this Dharma.'
悅。 安住普賢諸愿地， 修行菩薩清凈道， 觀察法界如虛空， 此乃能知佛行處。 此諸菩薩獲善利， 見佛一切神通力， 修余道者莫能知， 普賢行人方得悟。 眾生廣大無有邊， 如來一切皆護念， 轉正法輪靡不至， 毗盧遮那境界力。 一切剎土入我身， 所住諸佛亦復然， 汝應觀我諸毛孔， 我今示汝佛境界。 普賢行愿無邊際， 我已修行得具足， 普眼境界廣大身， 是佛所行應諦聽。」
爾時，普賢菩薩摩訶薩告諸大眾言：
「諸佛子！世界海有十種事，過去、現在、未來諸佛，已說、現說、當說。何者為十？所謂：世界海起具因緣，世界海所依住，世界海形狀，世界海體性，世界海莊嚴，世界海清凈，世界海佛出興，世界海劫住，世界海劫轉變差別，世界海無差別門。諸佛子！略說世界海，有此十事；若廣說者，與世界海微塵數等，過去、現在、未來諸佛，已說、現說、當說。
「諸佛子！略說以十種因緣故，一切世界海已成、現成、當成。何者為十？所謂：如來神力故，法應如是故，一切眾生行業故，一切菩薩成一切智所得故，一切眾生及諸菩薩同集善根故，一切菩薩嚴凈國土願力故，一切菩薩成就不退行愿故，一切菩薩
【現代漢語翻譯】 現代漢語譯本 喜悅。 安住于普賢（Samantabhadra）菩薩的願行之地，修行菩薩清凈的道，觀察法界如同虛空一般，這才是能夠了解佛陀行處的地方。 這些菩薩獲得了殊勝的利益，見到了佛陀的一切神通力量，修行其他道的人無法知曉，只有普賢的修行者才能領悟。 眾生廣大無邊，如來（Tathagata）對一切眾生都加以護念，轉動正法輪無處不到，這是毗盧遮那（Vairocana）佛的境界力量。 一切剎土都進入我的身體，所住的諸佛也是如此，你應該觀察我的每一個毛孔，我現在向你展示佛的境界。 普賢的行愿無邊無際，我已經修行圓滿具足，普眼（Samantacakṣus）的境界廣大無邊，這是佛陀所行的境界，你應該仔細聽聞。 這時，普賢菩薩摩訶薩（Mahāsattva）告訴大眾說： 『諸位佛子！世界海有十種事，過去、現在、未來諸佛，已經說過、正在說、將要說。哪十種呢？就是：世界海生起的因緣，世界海所依住的地方，世界海的形狀，世界海的體性，世界海的莊嚴，世界海的清凈，世界海佛陀的出現，世界海的劫住，世界海劫的轉變差別，世界海無差別的法門。諸位佛子！簡略地說，世界海有這十種事；如果廣說，就如同世界海的微塵數一樣多，過去、現在、未來諸佛，已經說過、正在說、將要說。』 『諸位佛子！簡略地說，因為十種因緣，一切世界海已經形成、正在形成、將要形成。哪十種呢？就是：如來的神力，法理本應如此，一切眾生的行業，一切菩薩成就一切智所得，一切眾生和諸菩薩共同積累善根，一切菩薩莊嚴清凈國土的願力，一切菩薩成就永不退轉的行愿，一切菩薩
【English Translation】 English version Joy. Dwelling in the grounds of Samantabhadra's (Universal Worthy) vows, cultivating the pure path of a Bodhisattva, observing the Dharma realm as if it were empty space, this is where one can know the conduct of the Buddha. These Bodhisattvas obtain excellent benefits, seeing all the miraculous powers of the Buddha, those who cultivate other paths cannot know, only the practitioners of Samantabhadra can realize it. Sentient beings are vast and boundless, the Tathagata (Thus Come One) protects and cherishes all, turning the wheel of the true Dharma everywhere, this is the power of the realm of Vairocana (the Illuminator). All Buddha-lands enter my body, and the Buddhas who dwell there are also like this, you should observe my every pore, I now show you the realm of the Buddha. The vows and practices of Samantabhadra are boundless, I have cultivated them to perfection, the realm of Samantacakṣus (Universal Eye) is vast and boundless, this is the realm of the Buddha's conduct, you should listen carefully. At that time, the Bodhisattva Mahāsattva (Great Being) Samantabhadra said to the assembly: 'Oh, sons of the Buddha! There are ten things about the ocean of worlds, which the Buddhas of the past, present, and future have spoken, are speaking, and will speak. What are the ten? They are: the causes and conditions for the arising of the ocean of worlds, the place where the ocean of worlds is based, the shape of the ocean of worlds, the nature of the ocean of worlds, the adornment of the ocean of worlds, the purity of the ocean of worlds, the appearance of Buddhas in the ocean of worlds, the duration of the kalpas in the ocean of worlds, the differences in the transformations of the kalpas in the ocean of worlds, and the gate of non-differentiation of the ocean of worlds. Oh, sons of the Buddha! Briefly speaking, the ocean of worlds has these ten things; if speaking extensively, they are as numerous as the dust particles in the ocean of worlds, which the Buddhas of the past, present, and future have spoken, are speaking, and will speak.' 'Oh, sons of the Buddha! Briefly speaking, because of ten causes and conditions, all oceans of worlds have been formed, are being formed, and will be formed. What are the ten? They are: the miraculous power of the Tathagata, the Dharma should be like this, the karma of all sentient beings, the attainment of all-knowing wisdom by all Bodhisattvas, the collective accumulation of good roots by all sentient beings and Bodhisattvas, the vows of all Bodhisattvas to adorn and purify their lands, the vows of all Bodhisattvas to achieve non-retrogression in their practices, all Bodhisattvas
清凈勝解自在故，一切如來善根所流及一切諸佛成道時自在勢力故，普賢菩薩自在願力故。諸佛子！是為略說十種因緣；若廣說者，有世界海微塵數。」
爾時，普賢菩薩欲重宣其義，承佛威力，觀察十方而說頌言：
「所說無邊眾剎海， 毗盧遮那悉嚴凈， 世尊境界不思議， 智慧神通力如是。 菩薩修行諸愿海， 普隨眾生心所欲， 眾生心行廣無邊， 菩薩國土遍十方。 菩薩趣於一切智， 勤修種種自在力， 無量愿海普出生， 廣大剎土皆成就。 修諸行海無有邊， 入佛境界亦無量， 為凈十方諸國土， 一一土經無量劫。 眾生煩惱所擾濁， 分別欲樂非一相， 隨心造業不思議， 一切剎海斯成立。 佛子剎海莊嚴藏， 離垢光明寶所成， 斯由廣大信解心， 十方所住咸如是。 菩薩能修普賢行， 遊行法界微塵道， 塵中悉現無量剎， 清凈廣大如虛空。 等虛空界現神通， 悉詣道場諸佛所， 蓮華座上示眾相， 一一身包一切剎。 一念普現於三世， 一切剎海皆成立， 佛以方便悉入中， 此是毗盧所嚴凈。」
爾時，普賢菩薩復告大眾言：「諸佛子！一一世界海有世界海微塵數所依住。所謂
【現代漢語翻譯】 現代漢語譯本 由於清凈的殊勝理解和自在，一切如來（Tathagata，佛的稱號）的善根所流露，以及一切諸佛成道時的自在力量，加上普賢菩薩（Samantabhadra，象徵一切菩薩行愿的菩薩）的自在願力。諸位佛子！以上是簡略地說明了十種因緣；如果要詳細解說，那就有如世界海微塵數那麼多。」
這時，普賢菩薩想要再次宣說這個道理，憑藉佛陀的威神之力，觀察十方而說偈頌：
『所說的無邊眾剎海（Buddha-ksetra，佛的國土），都是毗盧遮那佛（Vairocana，佛的法身）所莊嚴清凈的，世尊的境界不可思議，智慧神通之力就是這樣。菩薩修行各種愿海，普遍隨順眾生的心願，眾生的心念行為廣大無邊，菩薩的國土遍佈十方。菩薩趨向一切智慧，勤奮修習各種自在力量，無量的愿海普遍生出，廣大的剎土都得以成就。修習各種行海沒有邊際，進入佛的境界也無量無邊，爲了清凈十方諸國土，每一個國土都經歷無量劫。眾生被煩惱所擾亂，分別各種慾望和快樂，沒有統一的形態，隨心所欲地造作各種業，不可思議，一切剎海因此而成立。佛子，剎海的莊嚴寶藏，由清凈無垢的光明寶物所構成，這是由於廣大信解心的緣故，十方所居住的地方都像這樣。菩薩能夠修習普賢菩薩的行愿，在法界（Dharmadhatu，宇宙萬法）微塵般的道路上，每一粒微塵中都顯現無量的剎土，清凈廣大如虛空。像虛空界一樣顯現神通，都到達道場諸佛所在之處，在蓮花座上示現各種形象，每一個身體都包含一切剎土。一念之間普遍顯現於過去、現在、未來三世，一切剎海都得以成立，佛以方便法門都進入其中，這就是毗盧遮那佛所莊嚴清凈的。』
這時，普賢菩薩再次告訴大眾說：『諸位佛子！每一個世界海都有如世界海微塵數那麼多的所依住。所謂……』
【English Translation】 English version Due to the pure and supreme understanding and freedom, the flow of good roots of all Tathagatas (Buddha's title), and the free power when all Buddhas attain enlightenment, as well as the free power of the vows of Samantabhadra Bodhisattva (a Bodhisattva symbolizing all Bodhisattva's vows and practices). O Buddhas' children! These are the ten causes and conditions briefly explained; if explained in detail, there would be as many as the dust particles in the ocean of worlds.」
At that time, Samantabhadra Bodhisattva, wishing to proclaim the meaning again, relying on the Buddha's majestic power, observed the ten directions and spoke in verses:
『The boundless oceans of Buddha-ksetras (Buddha's lands) that are spoken of are all adorned and purified by Vairocana Buddha (the Dharmakaya Buddha), the realm of the World Honored One is inconceivable, and the power of wisdom and supernatural abilities is like this. Bodhisattvas cultivate various oceans of vows, universally following the wishes of sentient beings, the thoughts and actions of sentient beings are vast and boundless, and the Bodhisattvas' lands pervade the ten directions. Bodhisattvas strive towards all wisdom, diligently cultivating various powers of freedom, countless oceans of vows are universally born, and vast lands are all accomplished. Cultivating various oceans of practices is without limit, entering the realm of the Buddha is also boundless, in order to purify the lands of the ten directions, each land goes through countless kalpas. Sentient beings are disturbed by afflictions, distinguishing various desires and pleasures, without a unified form, creating various karmas as they wish, inconceivably, all the oceans of lands are thus established. O Buddhas' children, the adorned treasures of the oceans of lands, are made of pure and immaculate luminous treasures, this is due to the vast heart of faith and understanding, and all the places in the ten directions are like this. Bodhisattvas are able to cultivate the practices of Samantabhadra Bodhisattva, on the paths like dust particles in the Dharmadhatu (the realm of all phenomena), in each dust particle, countless lands appear, pure and vast like the void. Manifesting supernatural powers like the realm of the void, all arrive at the places where the Buddhas are in the Bodhimanda, showing various forms on the lotus seats, each body encompassing all lands. In a single thought, universally appearing in the three periods of past, present, and future, all the oceans of lands are established, the Buddha enters into them all with expedient means, this is what Vairocana Buddha has adorned and purified.』
At that time, Samantabhadra Bodhisattva again told the assembly, 『O Buddhas' children! Each ocean of worlds has as many abodes as the dust particles in the ocean of worlds. Namely...』
：或依一切莊嚴住，或依虛空住，或依一切寶光明住，或依一切佛光明住，或依一切寶色光明住，或依一切佛音聲住，或依如幻業生大力阿修羅形金剛手住，或依一切世主身住，或依一切菩薩身住，或依普賢菩薩愿所生一切差別莊嚴海住。諸佛子！世界海有如是等世界海微塵數所依住。」
爾時，普賢菩薩欲重宣其義，承佛威力，觀察十方而說頌言：
「遍滿十方虛空界， 所有一切諸國土， 如來神力之所加， 處處現前皆可見。 或有種種諸國土， 無非離垢寶所成， 清凈摩尼最殊妙， 熾然普現光明海。 或有清凈光明剎， 依止虛空界而住， 或在摩尼寶海中， 復有安住光明藏。 如來處此眾會海， 演說法輪皆巧妙， 諸佛境界廣無邊， 眾生見者心歡喜。 有以摩尼作嚴飾， 狀如華燈廣分佈， 香焰光云色熾然， 覆以妙寶光明網。 或有剎土無邊際， 安住蓮華深大海， 廣博清凈與世殊， 諸佛妙善莊嚴故。 或有剎海隨輪轉， 以佛威神得安住， 諸菩薩眾遍在中， 常見無央廣大寶。 或有住于金剛手， 或復有住天主身， 毗盧遮那無上尊， 常於此處轉法輪。 或依寶樹平均住， 香焰雲中亦復然；
【現代漢語翻譯】 現代漢語譯本：或者依附於一切莊嚴之物而住，或者依附於虛空而住，或者依附於一切寶光明而住，或者依附於一切佛光明而住，或者依附於一切寶色光明而住，或者依附於一切佛音聲而住，或者依附於如幻業力所生的強大阿修羅（Asura，意為非天）形金剛手（Vajrapani，意為執金剛）而住，或者依附於一切世主之身而住，或者依附於一切菩薩之身而住，或者依附於普賢菩薩（Samantabhadra，意為普皆賢善）願力所生的一切差別莊嚴之海而住。諸佛子！世界海有如是等世界海微塵數之所依住。
爾時，普賢菩薩想要再次宣說這個道理，憑藉佛陀的威神之力，觀察十方而說偈頌：
『遍滿十方虛空界，所有一切諸國土，如來神力之所加，處處現前皆可見。 或有種種諸國土，無非離垢寶所成，清凈摩尼（Mani，意為寶珠）最殊妙，熾然普現光明海。 或有清凈光明剎，依止虛空界而住，或在摩尼寶海中，復有安住光明藏。 如來處此眾會海，演說法輪皆巧妙，諸佛境界廣無邊，眾生見者心歡喜。 有以摩尼作嚴飾，狀如華燈廣分佈，香焰光云色熾然，覆以妙寶光明網。 或有剎土無邊際，安住蓮華深大海，廣博清凈與世殊，諸佛妙善莊嚴故。 或有剎海隨輪轉，以佛威神得安住，諸菩薩眾遍在中，常見無央廣大寶。 或有住于金剛手，或復有住天主身，毗盧遮那（Vairocana，意為光明遍照）無上尊，常於此處轉法輪。 或依寶樹平均住，香焰雲中亦復然；』
【English Translation】 English version: Or they abide relying on all adornments, or they abide relying on empty space, or they abide relying on all precious light, or they abide relying on all Buddha light, or they abide relying on all precious-colored light, or they abide relying on all Buddha sounds, or they abide relying on the Vajrapani (Vajrapani, meaning 'holder of the vajra') in the form of a powerful Asura (Asura, meaning 'non-god') born from illusory karma, or they abide relying on the bodies of all world rulers, or they abide relying on the bodies of all Bodhisattvas, or they abide relying on the sea of all differentiated adornments born from the vows of Samantabhadra (Samantabhadra, meaning 'Universal Worthy') Bodhisattva. Children of the Buddhas! The world-seas have such abidings, as many as the dust motes of world-seas.
At that time, Samantabhadra Bodhisattva, wishing to declare the meaning again, by the power of the Buddha, observed the ten directions and spoke in verse:
'Throughout the ten directions of the space realm, all the lands, by the power of the Tathagata, are visible everywhere. Some lands are of various kinds, all made of immaculate treasures, the purest and most wonderful Mani (Mani, meaning 'jewel'), blazing and universally manifesting a sea of light. Some pure and luminous lands abide relying on the space realm, some are in the sea of Mani treasures, and some abide in a treasury of light. The Tathagata is in this sea of assemblies, skillfully turning the Dharma wheel, the realm of the Buddhas is vast and boundless, and those who see it are joyful. Some are adorned with Mani, shaped like lamps widely distributed, the fragrant flames and light clouds are blazing, covered by a net of wonderful precious light. Some lands are boundless, abiding in a deep sea of lotuses, vast, pure, and different from the world, because of the Buddhas' wonderful and excellent adornments. Some sea of lands revolve, abiding by the Buddha's majestic power, the Bodhisattva assemblies are everywhere within, constantly seeing immeasurable and vast treasures. Some abide in Vajrapani, and some abide in the bodies of the heavenly rulers, Vairocana (Vairocana, meaning 'Illuminating All') the unsurpassed honored one, constantly turns the Dharma wheel here. Some abide evenly on precious trees, and so it is in the fragrant flame clouds;'
或有依諸大水中， 有住堅固金剛海。 或有依止金剛幢， 或有住于華海中， 廣大神通無不周， 毗盧遮那此能現。 或修或短無量種， 其相旋環亦非一， 妙莊嚴藏與世殊， 清凈修治乃能見。 如是種種各差別， 一切皆依愿海住； 或有國土常在空， 諸佛如雲悉充遍。 或有在空懸覆住， 或時而有或無有； 或有國土極清凈， 住于菩薩寶冠中。 十方諸佛大神通， 一切皆於此中見， 諸佛音聲咸遍滿， 斯由業力之所化。 或有國土周法界， 清凈離垢從心起， 如影如幻廣無邊， 如因陀網各差別。 或現種種莊嚴藏， 依止虛空而建立， 諸業境界不思議， 佛力顯示皆令見。 一一國土微塵內， 唸唸示現諸佛剎， 數皆無量等眾生， 普賢所作恒如是。 為欲成熟眾生故， 是中修行經劫海， 廣大神變靡不興， 法界之中悉周遍。 法界國土一一塵， 諸大剎海住其中， 佛云平等悉彌覆， 於一切處咸充滿。 如一塵中自在用， 一切塵內亦復然， 諸佛菩薩大神通， 毗盧遮那悉能現。 一切廣大諸剎土， 如影如幻亦如焰， 十方不見所從生， 亦復無來無去處。
滅壞產生互循復， 于虛空中無暫已， 莫不皆由清凈愿， 廣大業力之所持。」
爾時，普賢菩薩復告大眾言：「諸佛子！世界海有種種差別形相。所謂：或圓，或方，或非圓方，無量差別；或如水漩形，或如山焰形，或如樹形，或如華形，或如宮殿形，或如眾生形，或如佛形……。如是等，有世界海微塵數。」
爾時，普賢菩薩欲重宣其義，承佛威力，觀察十方而說頌言：
「諸國土海種種別， 種種莊嚴種種住， 殊形共美遍十方， 汝等咸應共觀察。 其狀或圓或有方， 或復三維及八隅， 摩尼輪狀蓮華等， 一切皆由業令異。 或有清凈焰莊嚴， 真金間錯多殊好， 門闥競開無壅滯， 斯由業廣意無雜。 剎海無邊差別藏， 譬如雲布在虛空， 寶輪布地妙莊嚴， 諸佛光明照耀中。 一切國土心分別， 種種光明而照現， 佛于如是剎海中， 各各示現神通力。 或有雜染或清凈， 受苦受樂各差別， 斯由業海不思議， 諸流轉法恒如是。 一毛孔內難思剎， 等微塵數種種住， 一一皆有遍照尊， 在眾會中宣妙法。 於一塵中大小剎， 種種差別如塵數， 平坦高下各不同， 佛悉往詣轉法輪。
【現代漢語翻譯】 現代漢語譯本 『生滅壞滅的循環往復，在虛空中沒有片刻停止，無不都是由清凈的願力，以及廣大業力的支援。』
這時，普賢菩薩又告訴大眾說：『各位佛子！世界海有種種不同的形狀和樣貌。例如：有圓形的，有方形的，有非圓非方的，有無數種差別；有的像水漩渦的形狀，有的像山焰的形狀，有的像樹的形狀，有的像花的形狀，有的像宮殿的形狀，有的像眾生的形狀，有的像佛的形狀……。像這樣等等，有如世界海微塵數那麼多。』
這時，普賢菩薩想要再次宣說這個道理，憑藉佛的威神力量，觀察十方而說偈頌：
『各個國土海有種種不同，有種種莊嚴，有種種安住的方式，各種不同的形狀共同美好地遍佈十方，你們都應當共同觀察。 它們的形狀有的是圓的，有的是方的，有的又是三維的或八角的，像摩尼寶輪的形狀，像蓮花的形狀等等，一切都是由業力所造成的不同。 有的以清凈的火焰來莊嚴，用真金鑲嵌，非常美好，門窗競相打開，沒有阻礙，這都是由於廣大業力，心意沒有雜念。 剎土海無邊無際，像雲彩一樣分佈在虛空中，寶輪鋪在地上，非常莊嚴，在諸佛的光明照耀之中。 一切國土都是由心分別出來的，顯現出種種光明，佛在這樣的剎土海中，各自示現神通力量。 有的雜染，有的清凈，感受痛苦和快樂各有不同，這都是由於不可思議的業力之海，一切流轉的法都是這樣。 在一個毛孔內，有難以思議的剎土，像微塵數一樣多種多樣地安住，每一個剎土都有遍照尊（佛的別稱），在眾會中宣說微妙的佛法。 在一個微塵中，有大小不同的剎土，種種差別像微塵數一樣多，平坦的、高低的各不相同，佛都前往那裡轉法輪。』
【English Translation】 English version 'The cycle of destruction and generation continues without pause in the void, all sustained by pure vows and the power of vast karma.'
At that time, Samantabhadra Bodhisattva further addressed the assembly, saying: 'Disciples of the Buddha! The ocean of worlds has various different shapes and appearances. For example, some are round, some are square, some are neither round nor square, with countless differences; some are shaped like water whirlpools, some like mountain flames, some like trees, some like flowers, some like palaces, some like living beings, some like Buddhas... Such as these, there are as many as the dust particles in the ocean of worlds.'
Then, Samantabhadra Bodhisattva, wishing to reiterate the meaning, relying on the Buddha's power, observed the ten directions and spoke in verse:
'The oceans of lands are all different, with various adornments and various ways of dwelling, their diverse forms together beautifully pervading the ten directions, you should all observe them together. Their shapes are sometimes round, sometimes square, sometimes three-dimensional or eight-cornered, like the shape of a mani wheel, like the shape of a lotus flower, etc., all are different due to the power of karma. Some are adorned with pure flames, inlaid with real gold, very beautiful, doors and windows open in competition, without obstruction, all due to vast karma, with no mixed thoughts. The ocean of lands is boundless, distributed in the void like clouds, with jeweled wheels spread on the ground, very magnificent, illuminated by the light of all Buddhas. All lands are distinguished by the mind, manifesting various lights, and in such oceans of lands, Buddhas each demonstrate their supernatural powers. Some are defiled, some are pure, experiencing suffering and joy differently, all due to the inconceivable ocean of karma, all the laws of transmigration are like this. Within a single pore, there are inconceivable lands, dwelling in various ways like the number of dust particles, each land has a universally illuminating one (another name for Buddha), proclaiming the wonderful Dharma in the assembly. In a single dust particle, there are lands of different sizes, with various differences like the number of dust particles, some flat, some high, all different, and the Buddhas all go there to turn the Dharma wheel.'
一切塵中所現剎， 皆是本願神通力， 隨其心樂種種殊， 于虛空中悉能作。 一切國土所有塵， 一一塵中佛皆入， 普為眾生起神變， 毗盧遮那法如是。」
爾時，普賢菩薩復告大眾言：「諸佛子！應知世界海有種種體。所謂：或以一切寶莊嚴為體，或以一寶種種莊嚴為體，或以一切寶光明為體，或以種種色光明為體，或以一切莊嚴光明為體，或以不可壞金剛為體，或以佛力持為體，或以妙寶相為體，或以佛變化為體，或以日摩尼輪為體，或以極微細寶為體，或以一切寶焰為體，或以種種香為體，或以一切寶華冠為體，或以一切寶影像為體，或以一切莊嚴所示現為體，或以一念心普示現境界為體，或以菩薩形寶為體，或以寶華蕊為體，或以佛言音為體。」
爾時，普賢菩薩欲重宣其義，承佛威力，觀察十方而說頌言：
「或有諸剎海， 妙寶所合成， 堅固不可壞， 安住寶蓮華。 或是凈光明， 出生不可知， 一切光莊嚴， 依止虛空住。 或凈光為體， 復依光明住， 光云作嚴飾， 菩薩共遊處。 或有諸剎海， 從於願力生， 猶如影像住， 取說不可得。 或以摩尼成， 普放日藏光， 珠輪以嚴地， 菩薩悉充滿。
【現代漢語翻譯】 現代漢語譯本 一切微塵中所顯現的剎土（kṣetra，佛土），都是本願（pūrvapraṇidhāna）和神通力（ṛddhibala）所致。 隨著眾生心意的喜好而有種種不同，在虛空中都能顯現出來。 一切國土（kṣetra）中的所有微塵，每一粒微塵中都有佛陀進入，普遍為眾生示現神通變化，毗盧遮那佛（Vairocana）的法則是這樣的。
這時，普賢菩薩（Samantabhadra）又告訴大眾說：『各位佛子！應當知道世界海（lokadhātu-sāgara）有種種不同的體性。』 所謂的體性是：或者以一切寶物莊嚴為體，或者以一種寶物作種種莊嚴為體，或者以一切寶物光明為體，或者以種種色彩光明為體，或者以一切莊嚴光明為體，或者以不可破壞的金剛（vajra）為體，或者以佛力加持為體，或者以美妙的寶相為體，或者以佛陀變化為體，或者以日摩尼輪（sūrya-maṇi-cakra）為體，或者以極微細的寶物為體，或者以一切寶焰為體，或者以種種香為體，或者以一切寶華冠為體，或者以一切寶物影像為體，或者以一切莊嚴所顯示為體，或者以一念心普遍顯示境界為體，或者以菩薩（bodhisattva）形寶為體，或者以寶華蕊為體，或者以佛陀的言語聲音為體。
這時，普賢菩薩想要再次宣說這個道理，承蒙佛陀的威神力，觀察十方而說偈頌：
『或者有些剎土海，是由美妙的寶物合成，堅固不可破壞，安住在寶蓮花上。 或者是由清凈光明所生，不可知曉，一切光明莊嚴，依止虛空而住。 或者以清凈光明為體，又依止光明而住，以光云作為莊嚴，是菩薩共同遊歷之處。 或者有些剎土海，是從願力而生，猶如影像般存在，取說都不可得。 或者以摩尼寶珠構成，普遍放出日藏光明，用寶珠輪來莊嚴地面，菩薩都充滿其中。』
【English Translation】 English version All the lands (kṣetra) that appear in every dust mote are due to the power of original vows (pūrvapraṇidhāna) and spiritual abilities (ṛddhibala). They vary according to the preferences of beings' minds, and can all be manifested in empty space. In all the lands (kṣetra), every single dust mote has a Buddha entering it, universally displaying miraculous transformations for all beings; such is the Dharma of Vairocana Buddha.
At that time, Bodhisattva Samantabhadra again addressed the assembly, saying: 'Oh, sons of the Buddha! You should know that the ocean of worlds (lokadhātu-sāgara) has various kinds of substance.' The so-called substances are: either having all kinds of jewels as their substance, or having one kind of jewel with various adornments as their substance, or having the light of all jewels as their substance, or having the light of various colors as their substance, or having the light of all adornments as their substance, or having indestructible vajra as their substance, or having the power of the Buddha's blessing as their substance, or having the form of wondrous jewels as their substance, or having the Buddha's transformations as their substance, or having the sun-jewel wheel (sūrya-maṇi-cakra) as their substance, or having extremely fine jewels as their substance, or having the flames of all jewels as their substance, or having various fragrances as their substance, or having crowns of all jewels as their substance, or having the reflections of all jewels as their substance, or having the manifestations of all adornments as their substance, or having the universally manifested realm of a single thought as their substance, or having the form of a Bodhisattva (bodhisattva) jewel as their substance, or having the pistils of jeweled flowers as their substance, or having the Buddha's speech and sounds as their substance.
At that time, Bodhisattva Samantabhadra, wishing to reiterate the meaning, by the power of the Buddha, observed the ten directions and spoke in verse:
'Some oceans of lands are formed of wondrous jewels, firm and indestructible, resting on jeweled lotuses. Or they are born from pure light, unknowable, adorned with all kinds of light, dwelling in reliance on empty space. Or they have pure light as their substance, and again dwell in light, with clouds of light as adornments, places where Bodhisattvas roam together. Or some oceans of lands are born from the power of vows, existing like reflections, impossible to grasp or describe. Or they are made of mani jewels, universally emitting the light of the sun's treasury, with jeweled wheels adorning the ground, and filled with Bodhisattvas.'
有剎寶焰成， 焰云覆其上， 眾寶光殊妙， 皆由業所得。 或從妙相生， 眾相莊嚴地， 如冠共持戴， 斯由佛化起。 或從心海生， 隨心所解住， 如幻無處所， 一切是分別。 或以佛光明， 摩尼光為體， 諸佛于中現， 各起神通力。 或普賢菩薩， 化現諸剎海， 願力所莊嚴， 一切皆殊妙。」
爾時，普賢菩薩復告大眾言：「諸佛子！應知世界海有種種莊嚴。所謂：或以一切莊嚴具中出上妙云莊嚴，或以說一切菩薩功德莊嚴，或以說一切眾生業報莊嚴，或以示現一切菩薩愿海莊嚴，或以表示一切三世佛影像莊嚴，或以一念頃示現無邊劫神通境界莊嚴，或以出現一切佛身莊嚴，或以出現一切寶香云莊嚴，或以示現一切道場中諸珍妙物光明照耀莊嚴，或以示現一切普賢行愿莊嚴……。如是等，有世界海微塵數。」
爾時，普賢菩薩欲重宣其義，承佛威力，觀察十方而說頌言：
「廣大剎海無有邊， 皆由清凈業所成， 種種莊嚴種種住， 一切十方皆遍滿。 無邊色相寶焰云， 廣大莊嚴非一種， 十方剎海常出現， 普演妙音而說法。 菩薩無邊功德海， 種種大愿所莊嚴， 此土俱時出妙音， 普震十方諸剎網
【現代漢語翻譯】 現代漢語譯本 有的剎土由寶焰構成，寶焰云覆蓋其上，各種寶物光芒殊勝奇妙，這都是由眾生的業力所感得。 有的剎土從微妙的相好中產生，各種相好莊嚴著土地，如同頭冠共同佩戴，這是由佛的教化所引發。 有的剎土從心海中產生，隨著心中所理解的而安住，如同幻象沒有固定的處所，一切都是分別妄想。 有的剎土以佛的光明為體，以摩尼寶珠的光芒為本質，諸佛在其中顯現，各自展現神通之力。 有的剎土由普賢菩薩（菩薩名，象徵一切菩薩行愿的代表）化現的諸剎海，以願力所莊嚴，一切都殊勝奇妙。
這時，普賢菩薩又告訴大眾說：『諸位佛子！應當知道世界海有種種莊嚴。所謂：有的以一切莊嚴具中出現最上妙的云來莊嚴，有的以宣說一切菩薩的功德來莊嚴，有的以宣說一切眾生的業報來莊嚴，有的以示現一切菩薩的愿海來莊嚴，有的以表示一切三世佛的影像來莊嚴，有的以在一念頃示現無邊劫的神通境界來莊嚴，有的以出現一切佛身來莊嚴，有的以出現一切寶香云來莊嚴，有的以示現一切道場中各種珍妙物品的光明照耀來莊嚴，有的以示現一切普賢行愿來莊嚴……。像這樣，有世界海微塵數那麼多。』
這時，普賢菩薩想要重新宣說這個道理，承蒙佛的威神之力，觀察十方而說偈頌： 廣大的剎土海洋沒有邊際，都是由清凈的業力所成就，種種莊嚴以種種方式安住，一切都遍滿十方。 無邊的色彩和寶焰云，廣大的莊嚴不是隻有一種，十方剎土海洋常常出現，普遍演說微妙的音聲而說法。 菩薩無邊的功德海洋，由種種大愿所莊嚴，此土同時發出美妙的音聲，普遍震動十方諸剎土的網路。
【English Translation】 English version Some Buddha lands are formed from jeweled flames, with flame clouds covering them, and the light of various jewels is exceptionally wonderful, all of which is obtained through the karma of sentient beings. Some Buddha lands arise from subtle marks and characteristics, with various marks and characteristics adorning the land, like a crown worn together, which is caused by the Buddha's teachings. Some Buddha lands arise from the ocean of mind, abiding according to what is understood in the mind, like illusions without a fixed place, everything is discrimination and delusion. Some Buddha lands take the Buddha's light as their substance, with the light of mani jewels as their essence, where Buddhas appear, each manifesting their supernatural powers. Some Buddha lands are manifested by Samantabhadra Bodhisattva (a Bodhisattva, symbolizing the representative of all Bodhisattva's practices and vows) as oceans of Buddha lands, adorned by the power of vows, all of which are exceptionally wonderful.
At that time, Samantabhadra Bodhisattva again told the assembly: 'Oh, Buddhas' children! You should know that the oceans of worlds have various adornments. Namely: some are adorned by the appearance of the most wonderful clouds from all adornments, some are adorned by expounding the merits of all Bodhisattvas, some are adorned by expounding the karmic retributions of all sentient beings, some are adorned by manifesting the oceans of vows of all Bodhisattvas, some are adorned by representing the images of all Buddhas of the three times, some are adorned by manifesting the supernatural realms of boundless kalpas in a single thought, some are adorned by the appearance of all Buddha bodies, some are adorned by the appearance of all jeweled incense clouds, some are adorned by manifesting the light of various precious and wonderful objects in all Bodhimandas, some are adorned by manifesting all the practices and vows of Samantabhadra... Like this, there are as many as the dust particles of the oceans of worlds.'
At that time, Samantabhadra Bodhisattva, wishing to reiterate the meaning, relying on the Buddha's majestic power, observed the ten directions and spoke in verses: The vast oceans of Buddha lands are boundless, all are accomplished by pure karma, various adornments abide in various ways, all pervading the ten directions. Boundless colors and jeweled flame clouds, vast adornments are not of one kind, the oceans of Buddha lands in the ten directions constantly appear, universally expounding wonderful sounds and teaching the Dharma. The boundless ocean of merits of Bodhisattvas, adorned by various great vows, this land simultaneously emits wonderful sounds, universally shaking the networks of all Buddha lands in the ten directions.
。 眾生業海廣無量， 隨其感報各不同， 於一切處莊嚴中， 皆由諸佛能演說。 三世所有諸如來， 神通普現諸剎海， 一一事中一切佛， 如是嚴凈汝應觀。 過去未來現在劫， 十方一切諸國土， 于彼所有大莊嚴， 一一皆于剎中見。 一切事中無量佛， 數等眾生遍世間， 為令調伏起神通， 以此莊嚴國土海。 一切莊嚴吐妙云， 種種華云香焰云， 摩尼寶云常出現， 剎海以此為嚴飾。 十方所有成道處， 種種莊嚴皆具足， 流光布迥若彩雲， 於此剎海咸令見。 普賢願行諸佛子， 等眾生劫勤修習， 無邊國土悉莊嚴， 一切處中皆顯現。」
爾時，普賢菩薩復告大眾言：「諸佛子！應知世界海有世界海微塵數清凈方便海。所謂：諸菩薩親近一切善知識同善根故，增長廣大功德云遍法界故，凈修廣大諸勝解故，觀察一切菩薩境界而安住故，修治一切諸波羅蜜悉圓滿故，觀察一切菩薩諸地而入住故，出生一切凈愿海故，修習一切出要行故，入於一切莊嚴海故，成就清凈方便力故……。如是等，有世界海微塵數。」
爾時，普賢菩薩欲重宣其義，承佛威力，觀察十方而說頌言：
「一切剎海諸莊嚴， 無數方便愿
【現代漢語翻譯】 現代漢語譯本 眾生的業力如海洋般廣闊無邊，他們所感受的果報也各不相同，在一切莊嚴的處所中，這些都是由諸佛能夠演說開示的。 過去、現在和未來三世的所有如來（Tathagata，佛的稱號），他們的神通普遍顯現在各個剎土（Buddha-field，佛所教化的世界）的海洋中，在每一件事物中都有一切佛的存在，你應該如此觀察這些清凈莊嚴的景象。 過去、未來和現在的劫數中，十方一切諸國土，在那些地方所有的大莊嚴，每一個都可以在剎土中見到。 在一切事物中都有無量的佛，他們的數量如同遍佈世間的眾生一樣多，爲了調伏眾生而展現神通，用這些來莊嚴國土的海洋。 一切莊嚴都吐出美妙的雲彩，有各種各樣的花云、香焰云，摩尼寶云也經常出現，剎土的海洋用這些來裝飾。 十方所有佛陀成道的地方，各種莊嚴都具備，流光散佈如同彩雲，在這個剎土的海洋中都能夠看到。 普賢（Samantabhadra，象徵一切菩薩行愿的菩薩）的願行是諸佛的弟子，他們如同眾生劫一樣勤奮地修習，無邊的國土都被莊嚴，在一切處所都顯現出來。
這時，普賢菩薩又告訴大眾說：『諸位佛子！應當知道世界海有如世界海微塵數一樣多的清凈方便海。這些方便海是：諸菩薩親近一切善知識，與他們有相同的善根；增長廣大的功德云，遍佈法界；清凈地修習廣大的殊勝理解；觀察一切菩薩的境界而安住其中；修治一切諸波羅蜜（Paramita，到達彼岸的方法）使之圓滿；觀察一切菩薩的階位而進入；出生一切清凈的愿海；修習一切出離要道的行為；進入一切莊嚴的海洋；成就清凈的方便力量……。像這樣，有如世界海微塵數一樣多的方便海。』
這時，普賢菩薩想要再次宣說這個道理，承佛的威神之力，觀察十方而說偈頌： 『一切剎土海洋的莊嚴，有無數的方便願力』
【English Translation】 English version The karmic ocean of sentient beings is vast and immeasurable, and the retributions they experience are each different. In all places of adornment, these are all expounded by the Buddhas. All the Tathagatas (Buddhas) of the past, present, and future, their spiritual powers universally manifest in the oceans of Buddha-fields. In each and every thing, there are all Buddhas. You should observe such pure and adorned scenes. In the kalpas (eons) of the past, future, and present, in all the lands of the ten directions, the great adornments in those places can all be seen in the Buddha-fields. In all things, there are immeasurable Buddhas, their number equal to the sentient beings throughout the world. To tame and subdue sentient beings, they manifest spiritual powers, using these to adorn the oceans of lands. All adornments emit wondrous clouds, various flower clouds, fragrant flame clouds, and mani-jewel clouds constantly appear. The oceans of Buddha-fields are adorned with these. In all the places where Buddhas attain enlightenment in the ten directions, all kinds of adornments are complete. The flowing light spreads like colorful clouds, and all can be seen in this ocean of Buddha-fields. The vows and practices of Samantabhadra (Universal Worthy Bodhisattva) are the disciples of all Buddhas. They diligently practice like the kalpas of sentient beings. The boundless lands are adorned, and they all appear in every place.
At that time, Bodhisattva Samantabhadra again addressed the assembly, saying: 'Disciples of the Buddhas! You should know that the ocean of worlds has as many pure expedient oceans as there are dust motes in the ocean of worlds. These expedient oceans are: Bodhisattvas draw near to all good teachers, sharing the same good roots; they increase vast clouds of merit, pervading the Dharma realm; they purely cultivate vast and superior understandings; they observe all the realms of Bodhisattvas and abide in them; they cultivate all the Paramitas (perfections) to completion; they observe all the stages of Bodhisattvas and enter them; they give rise to all pure oceans of vows; they cultivate all the practices of the essential path of liberation; they enter all the oceans of adornment; they accomplish the power of pure expedients... Like this, there are as many expedient oceans as there are dust motes in the ocean of worlds.'
At that time, Bodhisattva Samantabhadra, wishing to reiterate the meaning, relying on the Buddha's majestic power, observed the ten directions and spoke in verse: 'The adornments of all the oceans of lands, have countless expedient vows.'
力生， 一切剎海常光耀， 無量清凈業力起。 久遠親近善知識， 同修善業皆清凈， 慈悲廣大遍眾生， 以此莊嚴諸剎海。 一切法門三昧等， 禪定解脫方便地， 于諸佛所悉凈治， 以此出生諸剎海。 發生無量決定解， 能解如來等無異， 忍海方便已修治， 故能嚴凈無邊剎。 為利眾生修勝行， 福德廣大常增長， 譬如雲布等虛空， 一切剎海皆成就。 諸度無量等剎塵， 悉已修行令具足， 愿波羅蜜無有盡， 清凈剎海從此生。 凈修無等一切法， 生起無邊出要行， 種種方便化群生， 如是莊嚴國土海。 修習莊嚴方便地， 入佛功德法門海， 普使眾生竭苦源， 廣大凈剎皆成就。 力海廣大無與等， 普使眾生種善根， 供養一切諸如來， 國土無邊悉清凈。」
爾時，普賢菩薩復告大眾言：「諸佛子！應知一一世界海有世界海微塵數佛出現差別。所謂：或現小身，或現大身，或現短壽，或現長壽，或唯嚴凈一佛國土，或有嚴凈無量佛土，或唯顯示一乘法輪，或有顯示不可思議諸乘法輪，或現調伏少分眾生，或示調伏無邊眾生……。如是等，有世界海微塵數。」
爾時，普賢菩薩欲重宣其義，承
【現代漢語翻譯】 現代漢語譯本 力生， 一切佛剎的海洋都常放光明，無量清凈的業力由此生起。 長久親近善知識（指引修行的人），共同修習的善業都清凈無染。 以廣大慈悲心遍及一切眾生，以此來莊嚴諸佛剎的海洋。 一切法門、三昧（禪定）等，禪定、解脫的方便之法， 在諸佛那裡都得到清凈的修治，以此出生諸佛剎的海洋。 生起無量堅定的理解，能理解如來（佛）的智慧與佛無異。 忍辱的海洋和方便之法已經修習圓滿，所以能夠莊嚴清凈無邊的佛剎。 爲了利益眾生而修習殊勝的修行，福德廣大並且常增長。 譬如雲彩佈滿虛空一樣，一切佛剎的海洋都得以成就。 無量的度化眾生的法門如同佛剎的微塵一樣多，都已修行圓滿具足。 愿波羅蜜（到達彼岸的方法）沒有窮盡，清凈的佛剎海洋由此而生。 清凈修習無與倫比的一切法，生起無邊出離輪迴的修行。 用種種方便來教化眾生，如此莊嚴國土的海洋。 修習莊嚴的方便之法，進入佛的功德法門之海。 普遍使眾生竭盡痛苦的根源，廣大清凈的佛剎都得以成就。 力量的海洋廣大無與倫比，普遍使眾生種下善根。 供養一切諸如來（佛），無邊的國土都清凈無染。
這時，普賢菩薩又告訴大眾說：『諸位佛子！應當知道每一個世界海都有世界海微塵數那麼多的佛出現，各有差別。』 『所謂：有的佛示現小身，有的佛示現大身；有的佛示現短壽，有的佛示現長壽；有的佛只莊嚴清凈一個佛國土，有的佛莊嚴清凈無量佛土；有的佛只顯示一乘（唯一成佛之道）的法輪，有的佛顯示不可思議的諸乘法輪；有的佛示現調伏少部分眾生，有的佛示現調伏無邊眾生……』 『像這樣，有世界海微塵數那麼多的差別。』
這時，普賢菩薩想要再次宣說這個道理，承蒙
【English Translation】 English version O Power-born, All Buddha-lands' oceans constantly shine with light, from which immeasurable pure karmic forces arise. Having long associated with virtuous teachers (those who guide practice), all the virtuous deeds practiced together become pure. With vast compassion pervading all beings, these adorn all the oceans of Buddha-lands. All Dharma gates, Samadhi (meditative concentration), etc., the expedient paths of meditation and liberation, are all purified at the Buddhas' places, from which the oceans of Buddha-lands are born. Generating immeasurable firm understanding, able to understand the Tathagata's (Buddha's) wisdom as no different from the Buddha. The ocean of patience and expedient means have been cultivated and perfected, therefore able to adorn and purify boundless lands. For the benefit of beings, cultivating supreme practices, merit and virtue are vast and constantly increasing. Like clouds spreading across the void, all the oceans of Buddha-lands are accomplished. The immeasurable means of deliverance are as numerous as the dust of Buddha-lands, all having been cultivated to perfection. May the Paramitas (perfections) be without end, from which pure oceans of Buddha-lands arise. Purely cultivating all unparalleled Dharmas, giving rise to boundless practices of liberation from samsara. Using various expedient means to transform beings, thus adorning the oceans of lands. Cultivating the expedient grounds of adornment, entering the ocean of the Buddha's meritorious Dharma gates. Universally enabling beings to exhaust the source of suffering, vast and pure Buddha-lands are all accomplished. The ocean of power is vast and unparalleled, universally enabling beings to plant roots of goodness. Making offerings to all the Tathagatas (Buddhas), boundless lands are all pure.
At that time, Samantabhadra Bodhisattva further addressed the assembly, saying: 'O sons of the Buddhas! You should know that in each ocean of worlds, there are as many Buddhas appearing with differences as there are dust particles in an ocean of worlds.' 'That is to say: some Buddhas manifest small bodies, some manifest large bodies; some manifest short lifespans, some manifest long lifespans; some only adorn and purify one Buddha-land, some adorn and purify immeasurable Buddha-lands; some only reveal the Dharma wheel of the One Vehicle (the only path to Buddhahood), some reveal the inconceivable Dharma wheels of various vehicles; some manifest the taming of a small number of beings, some manifest the taming of boundless beings…' 'Like this, there are as many differences as there are dust particles in an ocean of worlds.'
At that time, Samantabhadra Bodhisattva, wishing to reiterate the meaning, received
佛威力，觀察十方而說頌言：
「諸佛種種方便門， 出興一切諸剎海， 皆隨眾生心所樂， 此是如來善權力。 諸佛法身不思議， 無色無形無影像， 能為眾生現眾相， 隨其心樂悉令見。 或為眾生現短壽， 或現住壽無量劫， 法身十方普現前， 隨宜出現於世間。 或有嚴凈不思議， 十方所有諸剎海； 或唯嚴凈一國土， 於一示現悉無餘。 或隨眾生心所樂， 示現難思種種乘； 或有唯宣一乘法， 一中方便現無量。 或有自然成正覺， 令少眾生住于道； 或有能於一念中， 開悟群迷無有數。 或於毛孔出化云， 示現無量無邊佛， 一切世間皆現睹， 種種方便度群生。 或有言音普周遍， 隨其心樂而說法， 不可思議大劫中， 調伏無量眾生海。 或有無量莊嚴國， 眾會清凈儼然坐， 佛如雲布在其中， 十方剎海靡不充。 諸佛方便不思議， 隨眾生心悉現前， 普住種種莊嚴剎， 一切國土皆周遍。」
爾時，普賢菩薩復告大眾言：「諸佛子！應知世界海有世界海微塵數劫住。所謂：或有阿僧祇劫住，或有無量劫住，或有無邊劫住，或有無等劫住，或有不可數劫住，或有不可稱劫住，
【現代漢語翻譯】 現代漢語譯本 佛陀以其威神之力，觀察十方世界，宣說了以下偈頌： 『諸佛以種種方便法門，出現在一切諸佛剎土的海洋中， 都順應眾生心中所喜愛的，這就是如來善巧的威德力量。 諸佛的法身不可思議，沒有顏色，沒有形狀，也沒有影像， 卻能爲了眾生顯現各種不同的形象，隨順他們心中所喜愛的，都讓他們看見。 有時爲了眾生示現短暫的壽命，有時示現安住無量劫的壽命， 法身在十方普遍顯現，隨順因緣出現在世間。 有的佛土莊嚴清凈不可思議，遍佈十方所有的佛剎海洋； 有的只莊嚴清凈一個國土，在一個國土中示現一切，沒有遺漏。 有的隨順眾生心中所喜愛的，示現難以思議的種種乘法（教法）； 有的只宣說一乘佛法，在一乘中方便示現無量法門。 有的自然成就正覺，令少數眾生安住于菩提道； 有的能在一念之間，開悟無數迷惑的眾生。 有的從毛孔中放出化現的雲彩，示現無量無邊的佛陀， 一切世間都能看見，用種種方便來度化眾生。 有的佛陀的言音普遍周遍，隨順眾生心中所喜愛的而說法， 在不可思議的大劫中，調伏無量眾生。 有的佛土有無量的莊嚴，眾會清凈莊嚴地安坐， 佛陀像云一樣遍佈其中，十方佛剎的海洋沒有不充滿的。 諸佛的方便不可思議，隨順眾生的心念都顯現在眼前， 普遍安住在種種莊嚴的佛剎，一切國土都周遍充滿。』 這時，普賢菩薩又告訴大眾說：『諸佛子！應當知道世界海有世界海微塵數劫的時間安住。所謂：有的安住阿僧祇劫（無數劫），有的安住無量劫，有的安住無邊劫，有的安住無等劫，有的安住不可數劫，有的安住不可稱劫，
【English Translation】 English version The Buddha, with his majestic power, observed the ten directions and spoke these verses: 'All Buddhas, through various skillful means, appear in all the oceans of Buddha-lands, All according to what beings desire in their hearts; this is the Tathagata's skillful power. The Dharmakaya (Dharma body) of the Buddhas is inconceivable, without color, form, or image, Yet it can manifest various forms for beings, according to what they desire in their hearts, allowing them to see. Sometimes for beings, it manifests a short lifespan, sometimes it manifests dwelling for immeasurable kalpas (eons), The Dharmakaya appears universally in the ten directions, manifesting in the world according to circumstances. Some Buddha-lands are adorned and pure beyond comprehension, throughout all the oceans of Buddha-lands in the ten directions; Some only adorn and purify one land, manifesting everything within that one land, without omission. Some, according to what beings desire in their hearts, manifest various inconceivable vehicles (teachings); Some only proclaim the One Vehicle (Ekayana) Dharma, within the One Vehicle, skillfully manifesting countless methods. Some naturally attain perfect enlightenment, causing a few beings to abide in the path; Some can, in a single thought, enlighten countless deluded beings. Some emit clouds of transformation from their pores, manifesting immeasurable and boundless Buddhas, All the worlds can see, using various skillful means to liberate beings. Some Buddhas' voices pervade everywhere, teaching according to what beings desire in their hearts, In inconceivable great kalpas, they tame immeasurable oceans of beings. Some Buddha-lands have immeasurable adornments, with pure assemblies sitting solemnly, The Buddhas are like clouds spread throughout, filling every ocean of Buddha-lands in the ten directions. The Buddhas' skillful means are inconceivable, appearing before beings according to their thoughts, Universally dwelling in various adorned Buddha-lands, pervading all lands.' At that time, Bodhisattva Samantabhadra again addressed the assembly, saying: 'All you Buddha-sons! You should know that the world-ocean abides for as many kalpas as there are dust particles in a world-ocean. That is to say: some abide for asankhyeya kalpas (countless kalpas), some abide for immeasurable kalpas, some abide for boundless kalpas, some abide for unequaled kalpas, some abide for innumerable kalpas, some abide for incalculable kalpas,
或有不可思劫住，或有不可量劫住，或有不可說劫住……。如是等，有世界海微塵數。」
爾時，普賢菩薩欲重宣其義，承佛威力，觀察十方而說頌言：
「世界海中種種劫， 廣大方便所莊嚴， 十方國土咸觀見， 數量差別悉明瞭。 我見十方世界海， 劫數無量等眾生， 或長或短或無邊， 以佛音聲今演說。 我見十方諸剎海， 或住國土微塵劫， 或有一劫或無數， 以愿種種各不同。 或有純凈或純染， 或復染凈二俱雜， 愿海安立種種殊， 住于眾生心想中。 往昔修行剎塵劫， 獲大清凈世界海， 諸佛境界具莊嚴， 永住無邊廣大劫。 有名種種寶光明， 或名等音焰眼藏， 離塵光明及賢劫， 此清凈劫攝一切。 有清凈劫一佛興， 或一劫中無量現， 無盡方便大願力， 入於一切種種劫。 或無量劫入一劫， 或復一劫入多劫， 一切劫海種種門， 十方國土皆明現。 或一切劫莊嚴事， 於一劫中皆現睹， 或一劫內所莊嚴， 普入一切無邊劫。 始從一念終成劫， 悉依眾生心想生， 一切剎海劫無邊， 以一方便皆清凈。」
爾時，普賢菩薩復告大眾言：「諸佛子！應知世界海有
【現代漢語翻譯】 現代漢語譯本 有的世界持續的時間長到無法被劫數所劫住（劫：佛教時間單位，指極長的時間），有的世界持續的時間長到無法被劫數所衡量，有的世界持續的時間長到無法用言語來描述……。像這樣，有如世界海微塵般數量的世界。
這時，普賢菩薩想要再次宣說這個道理，憑藉佛陀的威神之力，觀察十方世界而說偈頌：
『在世界海中，存在著種種不同的劫數，這些劫數都由廣大的方便法門所莊嚴； 十方國土的種種景象都能被看見，它們在數量上的差別也都完全明瞭。 我看見十方世界海，它們的劫數如同眾生一樣無量無邊， 有的長，有的短，有的無邊無際，現在用佛陀的聲音來演說。 我看見十方諸佛的剎土海，有的持續的時間如同國土微塵般的劫數， 有的持續一劫，有的持續無數劫，這都是因為各自的願力不同。 有的世界純凈，有的世界純粹污濁，有的世界則是染污和清凈兩者混合， 願力之海安立了種種不同的世界，這些世界都存在於眾生的心中。 過去在如剎土微塵般多的劫數中修行，獲得了清凈廣大的世界海， 諸佛的境界都具足莊嚴，永遠持續無邊廣大的劫數。 有的世界名為種種寶光明，有的名為等音焰眼藏， 還有離塵光明和賢劫（賢劫：佛教中一個特定的時期），這些清凈的劫數涵蓋了一切。 有的清凈劫中有一尊佛出現，有的劫中則出現無量佛， 以無盡的方便法門和大願力，進入一切種種的劫數。 或者無量劫進入一劫，或者一劫進入多劫， 一切劫海的種種法門，在十方國土都清晰地顯現。 或者一切劫所莊嚴的事物，在一劫中都能看見， 或者一劫中所莊嚴的事物，普遍進入一切無邊劫。 從一念開始最終形成劫數，這一切都依眾生的心念而生， 一切剎土海的劫數無邊無際，用一種方便法門都能使之清凈。』
這時，普賢菩薩又告訴大眾說：『諸位佛子！應當知道世界海有
【English Translation】 English version Some exist for incalculable kalpas (kalpa: a very long period of time in Buddhism) that cannot be seized, some exist for immeasurable kalpas, some exist for unspeakable kalpas... Like this, there are as many worlds as there are dust particles in an ocean of worlds.
At that time, Samantabhadra Bodhisattva, wishing to reiterate the meaning, by the power of the Buddha, observed the ten directions and spoke in verse:
'In the ocean of worlds, there are various kalpas, adorned by vast expedient means, The various scenes of the ten directions can be seen, and their differences in quantity are all clearly understood. I see the oceans of worlds in the ten directions, their kalpas are as immeasurable as living beings, Some are long, some are short, some are boundless, now I explain them with the Buddha's voice. I see the oceans of Buddha lands in the ten directions, some last for kalpas like dust particles of lands, Some last for one kalpa, some last for countless kalpas, all because of their different vows. Some worlds are pure, some are purely defiled, and some are a mixture of both defilement and purity, The ocean of vows establishes various different worlds, and these worlds exist in the minds of living beings. In the past, practicing for kalpas as numerous as dust particles of lands, one obtained pure and vast oceans of worlds, The realms of all Buddhas are fully adorned, and they last for endless and vast kalpas. Some worlds are named Various Jewel Lights, some are named Equal Sound Flame Eye Treasury, There are also Dust-Free Light and the Bhadrakalpa (Bhadrakalpa: a specific period in Buddhism), these pure kalpas encompass everything. In some pure kalpas, one Buddha appears, and in some kalpas, countless Buddhas appear, With endless expedient means and great vows, one enters all kinds of kalpas. Or countless kalpas enter one kalpa, or one kalpa enters many kalpas, All the various gates of the ocean of kalpas are clearly manifested in the ten directions. Or the adornments of all kalpas can be seen in one kalpa, Or the adornments of one kalpa universally enter all boundless kalpas. Starting from one thought, it eventually forms a kalpa, all of this arises from the thoughts of living beings, The kalpas of all Buddha land oceans are boundless, and they can all be purified with one expedient means.'
At that time, Samantabhadra Bodhisattva again told the assembly: 'All you Buddha-sons! You should know that the ocean of worlds has
世界海微塵數劫轉變差別。所謂：法如是故，世界海無量成壞劫轉變；染污眾生住故，世界海成染污劫轉變；修廣大福眾生住故，世界海成染凈劫轉變；信解菩薩住故，世界海成染凈劫轉變；無量眾生髮菩提心故，世界海純清凈劫轉變；諸菩薩各各游諸世界故，世界海無邊莊嚴劫轉變；十方一切世界海諸菩薩雲集故，世界海無量大莊嚴劫轉變；諸佛世尊入涅槃故，世界海莊嚴滅劫轉變；諸佛出現於世故，一切世界海廣博嚴凈劫轉變；如來神通變化故，世界海普清凈劫轉變……。如是等，有世界海微塵數。」
爾時，普賢菩薩欲重宣其義，承佛威力，觀察十方而說頌言：
「一切諸國土， 皆隨業力生， 汝等應觀察， 轉變相如是。 染污諸眾生， 業惑纏可怖， 彼心令剎海， 一切成染污。 若有清凈心， 修諸福德行， 彼心令剎海， 雜染及清凈。 信解諸菩薩， 于彼劫中生， 隨其心所有， 雜染清凈見。 無量諸眾生， 悉發菩提心， 彼心令剎海， 住劫恒清凈。 無量億菩薩， 往詣於十方， 莊嚴無有殊， 劫中差別見。 一一微塵內， 佛剎如塵數， 菩薩共雲集， 國土皆清凈。 世尊入涅槃， 彼土莊嚴滅， 眾
【現代漢語翻譯】 現代漢語譯本 世界海（指宇宙）經歷如微塵數般劫（佛教時間單位，極長的時間）的轉變和差別。這些轉變包括：由於法（宇宙的規律）的緣故，世界海經歷無量的成劫（宇宙形成時期）和壞劫（宇宙毀滅時期）的轉變；由於充滿染污的眾生居住，世界海經歷成為染污劫的轉變；由於修行廣大福報的眾生居住，世界海經歷成為染凈劫（既有染污也有清凈）的轉變；由於信解菩薩（對佛法有堅定信仰和理解的修行者）居住，世界海經歷成為染凈劫的轉變；由於無量眾生髮菩提心（立志成佛的心），世界海經歷純清凈劫的轉變；由於諸菩薩各自遊歷各個世界，世界海經歷無邊莊嚴劫的轉變；由於十方一切世界海的諸菩薩雲集，世界海經歷無量大莊嚴劫的轉變；由於諸佛世尊入涅槃（佛的最終寂滅），世界海經歷莊嚴滅劫的轉變；由於諸佛出現於世，一切世界海經歷廣博嚴凈劫的轉變；由於如來（佛的稱號）的神通變化，世界海經歷普清凈劫的轉變……。像這樣，有如世界海微塵數般的轉變。 那時，普賢菩薩（佛教中象徵大行愿的菩薩）想要再次宣說這個道理，承佛的威神之力，觀察十方而說偈頌： 『一切諸國土，都隨著業力而生，你們應當觀察，這些轉變的相狀就是這樣。染污的眾生，被業和迷惑纏繞，非常可怕，他們的心使得剎海（佛土）一切都變成染污。如果有清凈的心，修行各種福德善行，他們的心使得剎海既有雜染也有清凈。信解的菩薩，在那些劫中出生，隨著他們心中所想，看到雜染和清凈。無量的眾生，都發起了菩提心，他們的心使得剎海在劫中恒常清凈。無量億的菩薩，前往十方世界，莊嚴沒有差別，在劫中看到差別。每一個微塵內，佛剎（佛的國土）如微塵數般多，菩薩共同雲集，國土都清凈。世尊入涅槃，那些國土的莊嚴就滅盡，眾生都感到悲傷。諸佛出現於世，國土都廣博而清凈，眾生都感到歡喜。』
【English Translation】 English version The world-ocean (referring to the universe) undergoes transformations and differentiations as numerous as the dust particles in the ocean, over countless kalpas (Buddhist time unit, an extremely long period). These transformations include: because of the Dharma (the law of the universe), the world-ocean experiences countless transformations of formation kalpas (periods of universe formation) and destruction kalpas (periods of universe destruction); because of the dwelling of defiled beings, the world-ocean experiences transformations into defiled kalpas; because of the dwelling of beings who cultivate vast blessings, the world-ocean experiences transformations into mixed defiled and pure kalpas; because of the dwelling of Bodhisattvas (practitioners with firm faith and understanding of Buddhism) who have faith and understanding, the world-ocean experiences transformations into mixed defiled and pure kalpas; because of countless beings generating Bodhicitta (the aspiration to become a Buddha), the world-ocean experiences transformations into purely pure kalpas; because of the Bodhisattvas each traveling to various worlds, the world-ocean experiences transformations into boundless adorned kalpas; because of the gathering of Bodhisattvas from all world-oceans in the ten directions, the world-ocean experiences transformations into immeasurable great adorned kalpas; because of the Buddhas entering Nirvana (the final extinction of a Buddha), the world-ocean experiences transformations into adorned extinction kalpas; because of the Buddhas appearing in the world, all world-oceans experience transformations into vast and adorned pure kalpas; because of the Tathagata's (an epithet of the Buddha) supernatural transformations, the world-ocean experiences transformations into universally pure kalpas... Like this, there are transformations as numerous as the dust particles in the world-ocean. At that time, Bodhisattva Samantabhadra (a Bodhisattva symbolizing great vows in Buddhism), wishing to proclaim this meaning again, relying on the Buddha's majestic power, observed the ten directions and spoke in verses: 'All lands are born according to karma, you should observe, the aspects of these transformations are like this. Defiled beings, entangled by karma and delusion, are terrifying, their minds cause all the Buddha-lands to become defiled. If there are pure minds, cultivating various meritorious deeds, their minds cause the Buddha-lands to be both defiled and pure. Bodhisattvas who have faith and understanding, are born in those kalpas, according to what they think in their minds, they see defilement and purity. Countless beings, all generate Bodhicitta, their minds cause the Buddha-lands to remain constantly pure in the kalpas. Countless billions of Bodhisattvas, go to the ten directions, the adornments are not different, in the kalpas they see differences. Within each dust particle, Buddha-lands are as numerous as dust particles, Bodhisattvas gather together, the lands are all pure. When the World Honored One enters Nirvana, the adornments of those lands are extinguished, and beings feel sorrow. When the Buddhas appear in the world, the lands are vast and pure, and beings feel joy.'
生無法器， 世界成雜染。 若有佛興世， 一切悉珍好， 隨其心清凈， 莊嚴皆具足。 諸佛神通力， 示現不思議， 是時諸剎海， 一切普清凈。」
爾時，普賢菩薩復告大眾言：「諸佛子！應知世界海有世界海微塵數無差別。所謂：一一世界海中，有世界海微塵數世界無差別；一一世界海中，諸佛出現所有威力無差別；一一世界海中，一切道場遍十方法界無差別；一一世界海中，一切如來道場眾會無差別；一一世界海中，一切佛光明遍法界無差別；一一世界海中，一切佛變化名號無差別；一一世界海中，一切佛音聲普遍世界海無邊劫住無差別；一一世界海中，法輪方便無差別；一一世界海中，一切世界海普入一塵無差別；一一世界海中，一一微塵，一切三世諸佛世尊廣大境界皆于中現無差別。諸佛子！世界海無差別，略說如是；若廣說者，有世界海微塵數。」
爾時，普賢菩薩欲重宣其義，承佛威力，觀察十方而說頌言：
「一微塵中多剎海， 處所各別悉嚴凈， 如是無量入一中， 一一區分無雜越。 一一塵內難思佛， 隨眾生心普現前， 一切剎海靡不周， 如是方便無差別。 一一塵中諸樹王， 種種莊嚴悉垂布， 十方國土皆同現，
【現代漢語翻譯】 現代漢語譯本 眾生沒有能力創造器物，世界因此變得污濁雜亂。 如果有佛陀出現於世，一切都會變得珍貴美好， 隨著眾生內心的清凈，莊嚴的景象都會圓滿具足。 諸佛以神通之力，展現不可思議的境界， 那時，所有的剎土（佛土）之海，都會普遍清凈。
這時，普賢菩薩又告訴大眾說：『各位佛子！應當知道世界海有如世界海微塵數一樣多的無差別之處。』 所謂：每一個世界海中，都有如世界海微塵數一樣多的世界，彼此沒有差別；每一個世界海中，諸佛出現所具有的威力沒有差別；每一個世界海中，一切道場遍佈十方法界沒有差別；每一個世界海中，一切如來道場中的集會沒有差別；每一個世界海中，一切佛的光明遍照法界沒有差別；每一個世界海中，一切佛變化的名號沒有差別；每一個世界海中，一切佛的聲音普遍傳遍世界海，經歷無量劫住世沒有差別；每一個世界海中，法輪的方便教化沒有差別；每一個世界海中，一切世界海普遍進入一微塵中沒有差別；每一個世界海中，每一微塵中，一切三世諸佛世尊的廣大境界都於其中顯現，沒有差別。 『各位佛子！世界海的無差別之處，簡略地說就是這樣；如果要詳細地說，那就有如世界海微塵數一樣多。』
這時，普賢菩薩想要再次宣說這個道理，承蒙佛陀的威神之力，觀察十方而說偈頌：
『一微塵中包含眾多剎土之海，每個處所都各自莊嚴清凈， 像這樣無量的剎土進入一微塵中，每一個都區分開來，沒有混雜錯亂。 每一微塵中都有難以思議的佛陀，隨著眾生的心念普遍顯現於前， 一切剎土之海沒有不周遍的，這樣的方便教化沒有差別。 每一微塵中都有各種樹王，種種莊嚴的裝飾都垂掛佈滿， 十方國土都同時顯現，
【English Translation】 English version Beings lack the capacity to create vessels, thus the world becomes impure and defiled. If a Buddha arises in the world, everything becomes precious and wonderful, As beings' minds become pure, the majestic scenes will be fully complete. The Buddhas, with their power of spiritual abilities, manifest inconceivable realms, At that time, all the oceans of ksetras (Buddha-lands) will become universally pure.
At this time, Samantabhadra Bodhisattva further addressed the assembly, saying: 'All you Buddha-sons! You should know that the ocean of worlds has as many non-differentiations as there are dust motes in the ocean of worlds.' That is to say: In each ocean of worlds, there are as many worlds as there are dust motes in the ocean of worlds, without differentiation; in each ocean of worlds, the power of all Buddhas appearing is without differentiation; in each ocean of worlds, all the bodhimandas (places of enlightenment) pervade the ten directions of the Dharma realm without differentiation; in each ocean of worlds, the assemblies in all the Tathagatas' bodhimandas are without differentiation; in each ocean of worlds, the light of all Buddhas pervades the Dharma realm without differentiation; in each ocean of worlds, the names of all Buddhas' transformations are without differentiation; in each ocean of worlds, the voices of all Buddhas universally spread throughout the ocean of worlds, abiding for countless kalpas without differentiation; in each ocean of worlds, the skillful means of the Dharma wheel are without differentiation; in each ocean of worlds, all the oceans of worlds universally enter into one dust mote without differentiation; in each ocean of worlds, in each dust mote, the vast realms of all the Buddhas, World-Honored Ones of the three times, all manifest within, without differentiation. 'All you Buddha-sons! The non-differentiations of the ocean of worlds are briefly described as such; if one were to speak in detail, there would be as many as there are dust motes in the ocean of worlds.'
At this time, Samantabhadra Bodhisattva, wishing to reiterate the meaning, by the power of the Buddha, observed the ten directions and spoke in verse:
'Within one dust mote are many oceans of ksetras, each place is separately adorned and pure, Like this, countless ksetras enter into one dust mote, each is distinguished, without mixing or confusion. Within each dust mote are inconceivable Buddhas, universally appearing before beings according to their minds, All the oceans of ksetras are pervaded, such skillful means are without differentiation. Within each dust mote are various tree kings, all kinds of majestic decorations are hanging and spread out, The lands of the ten directions all appear simultaneously,
如是一切無差別。 一一塵內微塵眾， 悉共圍繞人中主， 出過一切遍世間， 亦不迫隘相雜亂。 一一塵中無量光， 普遍十方諸國土， 悉現諸佛菩提行， 一切剎海無差別。 一一塵中無量身， 變化如雲普周遍， 以佛神通導群品， 十方國土亦無別。 一一塵中說眾法， 其法清凈如輪轉， 種種方便自在門， 一切皆演無差別。 一塵普演諸佛音， 充滿法器諸眾生， 遍住剎海無央劫， 如是音聲亦無異。 剎海無量妙莊嚴， 於一塵中無不入， 如是諸佛神通力， 一切皆由業性起。 一一塵中三世佛， 隨其所樂悉令見， 體性無來亦無去， 以願力故遍世間。」
大方廣佛華嚴經卷第七 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第八
于闐國三藏實叉難陀奉 制譯
華藏世界品第五之一
爾時，普賢菩薩復告大眾言：「諸佛子！此華藏莊嚴世界海，是毗盧遮那如來往昔於世界海微塵數劫修菩薩行時，一一劫中親近世界海微塵數佛，一一佛所凈修世界海微塵數大愿之所嚴凈。諸佛子！此華藏莊嚴世界海，有須彌山微塵數風輪所持。其最下風輪，名：平等住，能
【現代漢語翻譯】 現代漢語譯本 一切都是如此沒有差別。 每一個微塵之中，都有無數的微塵眾，全都圍繞著人中之主（指佛陀）。 他們超越一切，遍佈世間，卻不會擁擠、狹隘或混雜。 每一個微塵中都散發著無量的光芒，普遍照耀十方諸國土。 所有佛陀的菩提修行都顯現在其中，一切剎土（佛國）的海洋都沒有差別。 每一個微塵中都有無數的身影，變化如雲，普遍周遍。 他們以佛的神通引導眾生，十方國土也沒有分別。 每一個微塵中都在宣說佛法，其法清凈如輪轉。 種種方便法門自在無礙，一切都在演說，沒有差別。 一個微塵中普遍演說諸佛的聲音，充滿所有能接受佛法的眾生。 遍佈剎土的海洋，經歷無量的劫數，這樣的聲音也沒有任何差異。 剎土的海洋有無量美妙的莊嚴，都融入一個微塵之中。 諸佛的神通力量就是如此，一切都由業的本性所生起。 每一個微塵中都有三世（過去、現在、未來）的佛陀，隨眾生所樂，都能讓他們見到。 他們的本體性既不來也不去，因為願力的緣故，遍佈世間。
《大方廣佛華嚴經》卷第七 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第八
于闐國三藏實叉難陀（Siksananda）奉 制譯
華藏世界品第五之一
這時，普賢菩薩（Samantabhadra Bodhisattva）再次告訴大眾說：『諸位佛子！這個華藏莊嚴世界海，是毗盧遮那如來（Vairocana Tathagata）在過去世界海微塵數劫中修菩薩行時，每一劫都親近世界海微塵數佛，在每一位佛那裡都清凈修習世界海微塵數的大愿所莊嚴清凈的。諸位佛子！這個華藏莊嚴世界海，有須彌山（Sumeru）微塵數風輪所支撐。其中最下層的風輪，名為：平等住，能夠』
【English Translation】 English version Thus, all are without any difference. Within each and every dust mote, there are countless multitudes of dust motes, all surrounding the Lord among humans (referring to the Buddha). They transcend everything, pervading the world, yet they are not crowded, confined, or mixed up. From each and every dust mote, immeasurable light radiates, universally illuminating the lands of the ten directions. All the Bodhi practices of the Buddhas are manifested within them, and there is no difference among all the oceans of Buddha-lands. Within each and every dust mote, there are countless forms, transforming like clouds, universally pervading. They guide sentient beings with the Buddhas' spiritual powers, and there is no distinction among the lands of the ten directions. Within each and every dust mote, the Dharma is expounded, its purity like a turning wheel. Various skillful means and unobstructed gates are freely manifested, all being expounded without any difference. From one dust mote, the voices of all Buddhas are universally proclaimed, filling all sentient beings who are vessels for the Dharma. They dwell throughout the oceans of Buddha-lands for countless eons, and these voices are also without any difference. The oceans of Buddha-lands have immeasurable wondrous adornments, all of which are contained within a single dust mote. Such is the spiritual power of the Buddhas; all arises from the nature of karma. Within each and every dust mote, the Buddhas of the three times (past, present, and future) are present, and according to the wishes of sentient beings, they can all be seen. Their essential nature neither comes nor goes; due to the power of their vows, they pervade the world.
The Avatamsaka Sutra, Volume 7 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 8
Translated by the Tripitaka Master Siksananda of Khotan under Imperial Decree
Chapter 5, Part 1: The Flower Treasury World
At that time, Samantabhadra Bodhisattva again addressed the assembly, saying: 'Disciples of the Buddhas! This Flower Treasury Adorned World Sea is the result of Vairocana Tathagata's practice of the Bodhisattva path for as many kalpas as there are dust motes in a world sea. In each kalpa, he approached as many Buddhas as there are dust motes in a world sea, and in the presence of each Buddha, he purified and cultivated as many great vows as there are dust motes in a world sea. Disciples of the Buddhas! This Flower Treasury Adorned World Sea is supported by as many wind wheels as there are dust motes in Mount Sumeru. The lowest of these wind wheels is named: Equal Abiding, and it is able to'
持其上一切寶焰熾然莊嚴。次上風輪，名：出生種種寶莊嚴，能持其上凈光照耀摩尼王幢。次上風輪，名：寶威德，能持其上一切寶鈴。次上風輪，名：平等焰，能持其上日光明相摩尼王輪。次上風輪，名：種種普莊嚴，能持其上光明輪華。次上風輪，名：普清凈，能持其上一切華焰師子座。次上風輪，名：聲遍十方，能持其上一切珠王幢。次上風輪，名：一切寶光明，能持其上一切摩尼王樹華。次上風輪，名：速疾普持，能持其上一切香摩尼須彌云。次上風輪，名：種種宮殿遊行，能持其上一切寶色香臺云。諸佛子！彼須彌山微塵數風輪，最在上者，名：殊勝威光藏，能持普光摩尼莊嚴香水海；此香水海有大蓮華，名：種種光明蕊香幢。華藏莊嚴世界海，住在其中，四方均平，清凈堅固；金剛輪山，周匝圍繞；地海眾樹，各有區別。」
是時，普賢菩薩欲重宣其義，承佛神力，觀察十方而說頌言：
「世尊往昔于諸有， 微塵佛所修凈業， 故獲種種寶光明， 華藏莊嚴世界海。 廣大悲云遍一切， 捨身無量等剎塵， 以昔劫海修行力， 今此世界無諸垢。 放大光明遍住空， 風力所持無動搖， 佛藏摩尼普嚴飾， 如來願力令清凈。 普散摩尼妙藏華， 以昔願力空中住
【現代漢語翻譯】 現代漢語譯本：在其之上，一切寶焰熾盛，莊嚴無比。再往上是風輪，名為『出生種種寶莊嚴』，能承載其上凈光照耀的摩尼王幢（一種寶幢）。再往上是風輪，名為『寶威德』，能承載其上的一切寶鈴。再往上是風輪，名為『平等焰』，能承載其上日光明相的摩尼王輪（一種寶輪）。再往上是風輪，名為『種種普莊嚴』，能承載其上的光明輪華。再往上是風輪，名為『普清凈』，能承載其上的一切華焰獅子座。再往上是風輪，名為『聲遍十方』，能承載其上的一切珠王幢。再往上是風輪，名為『一切寶光明』，能承載其上的一切摩尼王樹華。再往上是風輪，名為『速疾普持』，能承載其上的一切香摩尼須彌云。再往上是風輪，名為『種種宮殿』，能承載其上的一切寶色香臺云。諸佛子！那須彌山微塵數般的風輪中，最上面的一個，名為『殊勝威光藏』，能承載普光摩尼莊嚴的香水海；這香水海中有一朵大蓮花，名為『種種光明蕊香幢』。華藏莊嚴世界海，就安住在其中，四方均平，清凈堅固；金剛輪山，周匝圍繞；地海眾樹，各有區別。 這時，普賢菩薩想要再次宣說這個道理，憑藉佛的神力，觀察十方而說頌道： 『世尊往昔在諸有（三界）中，于微塵數般的佛所修習清凈的業，所以獲得了種種寶光明，成就了華藏莊嚴世界海。廣大的悲云遍佈一切，捨身無數，如同剎土微塵，憑藉過去劫海的修行力量，如今這個世界沒有絲毫污垢。放出大光明遍佈虛空，被風力所持，不會動搖，佛的寶藏摩尼普遍莊嚴裝飾，如來的願力使其清凈。普遍散佈摩尼妙藏之花，憑藉過去的願力，使其安住在空中。』
【English Translation】 English version: Above it, all the flames of jewels are blazing and magnificent. Above that is a wind wheel named 'Birth of Various Jewel Adornments', which can hold the Mani King Banner (a kind of jeweled banner) that shines with pure light. Above that is a wind wheel named 'Jewel Majesty', which can hold all the jeweled bells above it. Above that is a wind wheel named 'Equal Flame', which can hold the Mani King Wheel (a kind of jeweled wheel) with the appearance of sunlight. Above that is a wind wheel named 'Various Universal Adornments', which can hold the luminous wheel flowers above it. Above that is a wind wheel named 'Universal Purity', which can hold all the lion thrones of flame flowers above it. Above that is a wind wheel named 'Sound Pervading the Ten Directions', which can hold all the jeweled king banners above it. Above that is a wind wheel named 'All Jewel Light', which can hold all the Mani King tree flowers above it. Above that is a wind wheel named 'Swift Universal Holding', which can hold all the fragrant Mani Sumeru clouds above it. Above that is a wind wheel named 'Various Palaces', which can hold all the clouds of jeweled colored fragrant platforms above it. O Buddhas' children! Among the wind wheels as numerous as the dust particles of Mount Sumeru, the uppermost one is named 'Treasury of Supreme Majestic Light', which can hold the fragrant ocean of water adorned with universal light Mani; in this fragrant ocean of water, there is a great lotus flower named 'Banner of Various Luminous Stamen Fragrance'. The Flower Treasury Adorned World Sea dwells within it, with its four sides even, pure, and firm; the Vajra Wheel Mountain surrounds it; the trees of the land and sea are each distinct. At this time, Bodhisattva Samantabhadra, wishing to reiterate the meaning, by the power of the Buddha, observed the ten directions and spoke in verse: 'The World Honored One, in the past, in all existences (the three realms), cultivated pure karma at the places of Buddhas as numerous as dust particles, therefore obtained various jewel lights, and accomplished the Flower Treasury Adorned World Sea. The vast cloud of compassion pervades all, sacrificing bodies countless as the dust of lands, by the power of past kalpas of cultivation, this world now has no defilement. Emitting great light pervading the void, held by the power of the wind, it does not shake, the Buddha's treasury Mani universally adorns, the Tathagata's vow power makes it pure. Universally scattering the flowers of the Mani wondrous treasury, by the power of past vows, it dwells in the void.'
， 種種堅固莊嚴海， 光云垂佈滿十方。 諸摩尼中菩薩云， 普詣十方光熾然， 光焰成輪妙華飾， 法界周流靡不遍。 一切寶中放凈光， 其光普照眾生海， 十方國土皆周遍， 咸令出苦向菩提。 寶中佛數等眾生， 從其毛孔出化形， 梵主帝釋輪王等， 一切眾生及諸佛。 化現光明等法界， 光中演說諸佛名， 種種方便示調伏， 普應群心無不盡。 華藏世界所有塵， 一一塵中見法界， 寶光現佛如雲集， 此是如來剎自在。 廣大愿云周法界， 於一切劫化群生， 普賢智地行悉成， 所有莊嚴從此出。」
爾時，普賢菩薩復告大眾言：「諸佛子！此華藏莊嚴世界海大輪圍山，住日珠王蓮華之上，栴檀摩尼以為其身，威德寶王以為其峰，妙香摩尼而作其輪，焰藏金剛所共成立，一切香水流注其間；眾寶為林，妙華開敷，香草布地，明珠間飾，種種香華處處盈滿；摩尼為網，周匝垂覆……。如是等，有世界海微塵數眾妙莊嚴。」
爾時，普賢菩薩欲重宣其義，承佛神力，觀察十方而說頌言：
「世界大海無有邊， 寶輪清凈種種色， 所有莊嚴盡奇妙， 此由如來神力起。 摩尼寶輪妙香輪， 及以真珠燈焰輪
【現代漢語翻譯】 現代漢語譯本 種種堅固莊嚴的海洋，光芒如雲般垂落，遍佈十方。 在各種摩尼寶珠（mani，一種寶珠）中，菩薩的光芒如雲，普遍到達十方，光芒熾盛。 光焰形成輪狀，以美妙的花朵裝飾，在法界（dharma-dhātu，宇宙的真實本質）中周流，無處不在。 一切寶物都放出清凈的光芒，其光芒普遍照耀眾生之海。 十方國土都被光芒周遍照耀，使眾生都能脫離苦難，走向菩提（bodhi，覺悟）。 寶物中顯現的佛陀數量如同眾生一樣多，從他們的毛孔中化現出各種形象。 包括梵主（Brahmā，創造之神）、帝釋（Indra，眾神之王）、轉輪王（cakravartin，統治世界的理想君主）等，一切眾生以及諸佛都顯現其中。 化現的光明如同法界一樣廣大，在光明中宣說諸佛的名號。 用各種方便法門來展示調伏眾生的方法，普遍迴應眾生的心願，沒有遺漏。 華藏世界（Avataṃsaka，佛陀的莊嚴世界）中所有的微塵，每一顆微塵中都能看到法界。 寶光中顯現的佛陀如同雲集一般，這就是如來（tathāgata，佛陀的稱號）的剎土自在。 廣大的願力如雲般周遍法界，在一切劫（kalpa，極長的時間單位）中化度眾生。 普賢（Samantabhadra，象徵一切菩薩行愿的菩薩）的智慧之地，所有修行都圓滿成就，所有的莊嚴都由此產生。
這時，普賢菩薩又告訴大眾說：『諸位佛子！這華藏莊嚴世界海的大輪圍山（Cakravāla，環繞世界的山），安住在日珠王蓮花之上，以栴檀摩尼（candana-mani，檀香寶珠）為山身，以威德寶王為山峰，以妙香摩尼為山輪，由焰藏金剛共同構成，一切香水在其中流淌；各種寶物形成樹林，美妙的花朵盛開，香草鋪滿地面，明珠點綴其間，各種香花處處充滿；摩尼寶珠形成網狀，周匝垂覆……。像這樣，有如世界海微塵數一樣多的美妙莊嚴。』
這時，普賢菩薩想要再次宣說這個道理，承佛的神力，觀察十方而說偈頌：
『世界大海沒有邊際，寶輪清凈，呈現各種顏色。 所有的莊嚴都極其奇妙，這都是由如來的神力所產生的。 摩尼寶輪、妙香輪，以及真珠燈焰輪，
【English Translation】 English version Various firm and majestic oceans, with light clouds hanging down, filling the ten directions. Among all kinds of mani jewels (mani, a type of jewel), the Bodhisattva's clouds of light universally reach the ten directions, with blazing radiance. The flames of light form wheels, adorned with exquisite flowers, flowing throughout the dharma-dhātu (the true essence of the universe), omnipresent. All treasures emit pure light, which universally illuminates the sea of sentient beings. The lands of the ten directions are all pervaded by the light, enabling all beings to escape suffering and move towards bodhi (enlightenment). The number of Buddhas manifested in the treasures is as numerous as sentient beings, with various forms emanating from their pores. Including Brahmā (the creator god), Indra (king of the gods), cakravartin (the ideal ruler of the world), all sentient beings, and all Buddhas are manifested within. The manifested light is as vast as the dharma-dhātu, proclaiming the names of all Buddhas within the light. Using various skillful means to demonstrate methods of subduing beings, universally responding to the wishes of all hearts, without omission. Every single dust particle in the Avataṃsaka world (the majestic world of the Buddha) reveals the dharma-dhātu. Buddhas appear in the light of treasures like gathering clouds, this is the Tathāgata's (title of the Buddha) realm of freedom. Vast vows like clouds pervade the dharma-dhātu, transforming sentient beings throughout all kalpas (extremely long units of time). The wisdom ground of Samantabhadra (a Bodhisattva symbolizing all Bodhisattva vows and practices), where all practices are perfectly accomplished, and all majesty arises from this.
At that time, Bodhisattva Samantabhadra again addressed the assembly, saying: 'Oh, sons of the Buddha! This great Cakravāla (mountain surrounding the world) of the Avataṃsaka majestic world sea, dwells upon the lotus of the Sun Jewel King, with a body of candana-mani (sandalwood jewel), peaks of majestic treasure kings, wheels of exquisite fragrant mani, jointly established by the blazing treasure vajra, with all fragrant waters flowing within; various treasures form forests, exquisite flowers bloom, fragrant grasses cover the ground, pearls are interspersed, various fragrant flowers fill every place; mani jewels form nets, hanging all around... Like this, there are as many wonderful majesties as the dust particles of the world sea.'
At that time, Bodhisattva Samantabhadra, wishing to reiterate the meaning, relying on the Buddha's divine power, observed the ten directions and spoke in verses:
'The great ocean of the world has no boundaries, the treasure wheels are pure, displaying various colors. All the majesties are extremely marvelous, all of which arise from the divine power of the Tathāgata. Mani treasure wheels, exquisite fragrant wheels, and pearl lamp flame wheels,
， 種種妙寶為嚴飾， 清凈輪圍所安住。 堅固摩尼以為藏， 閻浮檀金作嚴飾， 舒光發焰遍十方， 內外映徹皆清凈。 金剛摩尼所整合， 復雨摩尼諸妙寶， 其寶精奇非一種， 放凈光明普嚴麗。 香水分流無量色， 散諸華寶及栴檀， 眾蓮競發如衣布， 珍草羅生悉芬馥。 無量寶樹普莊嚴， 開華髮蕊色熾然， 種種名衣在其內， 光云四照常圓滿。 無量無邊大菩薩， 執蓋焚香充法界， 悉發一切妙音聲， 普轉如來正法輪。 諸摩尼樹寶末成， 一一寶末現光明， 毗盧遮那清凈身， 悉入其中普令見。 諸莊嚴中現佛身， 無邊色相無央數， 悉往十方無不遍， 所化眾生亦無限。 一切莊嚴出妙音， 演說如來本願輪， 十方所有凈剎海， 佛自在力咸令遍。」
爾時，普賢菩薩復告大眾言：「諸佛子！此世界海大輪圍山內所有大地，一切皆以金剛所成，堅固莊嚴，不可沮壞；清凈平坦，無有高下；摩尼為輪，眾寶為藏；一切眾生，種種形狀；諸摩尼寶，以為間錯；散眾寶末，布以蓮華；香藏摩尼，分置其間；諸莊嚴具，充遍如雲，三世一切諸佛國土所有莊嚴而為校飾；摩尼妙寶以為其網，普現如來所有境
【現代漢語翻譯】 現代漢語譯本 種種珍貴的寶物用來裝飾，清凈的輪圍安穩地坐落其中。 堅固的摩尼寶作為寶藏，用閻浮檀金來裝飾， 光芒四射，照耀十方，內外通透，一片清凈。 由金剛摩尼寶聚集而成，又降下摩尼寶等各種珍寶， 這些寶物精美奇特，種類繁多，散發出清凈的光明，普遍莊嚴華麗。 香水四處流淌，呈現出無量的色彩，散佈著各種花朵、寶物和栴檀（一種香木）， 各種蓮花競相開放，如同鋪展開的衣物，珍貴的草木羅列生長，散發著芬芳。 無量的寶樹普遍莊嚴，開出鮮花，綻放花蕊，色彩熾熱， 各種名貴的衣物在其中，光芒如雲，四處照耀，常保圓滿。 無量無邊的大菩薩們，手持寶蓋，焚燒香料，充滿整個法界， 發出一切美妙的聲音，普遍轉動如來的正法輪。 各種摩尼寶樹由寶末構成，每一粒寶末都顯現光明， 毗盧遮那佛（釋迦牟尼佛的法身）的清凈之身，都進入其中，普遍讓眾生看見。 在各種莊嚴中顯現佛身，無邊的色相，無量的數目， 普遍前往十方，無處不遍，所教化的眾生也無限量。 一切莊嚴都發出美妙的聲音，演說如來的本願輪， 十方所有清凈的剎土海，都因佛的自在神力而普遍顯現。
這時，普賢菩薩又告訴大眾說：『各位佛子！這個世界海大輪圍山內所有的大地，一切都是由金剛構成，堅固莊嚴，不可破壞；清凈平坦，沒有高低不平；以摩尼寶為輪，各種珍寶為寶藏；一切眾生，呈現各種形狀；各種摩尼寶，交錯排列；散佈各種寶末，鋪上蓮花；香藏摩尼，分佈在其中；各種莊嚴器具，充滿如雲，以三世一切諸佛國土所有的莊嚴來裝飾；摩尼妙寶作為網，普遍顯現如來所有的境界。』
【English Translation】 English version Adorned with various exquisite treasures, the pure wheel-enclosure is securely established. Solid mani jewels serve as a treasury, embellished with Jambu-gold, Radiating light and flames in all ten directions, both inside and out, it is clear and pure. Formed by the gathering of Vajra mani jewels, it also rains down mani jewels and various treasures, These treasures are exquisite and unique, of many kinds, emitting pure light, universally magnificent and beautiful. Fragrant waters flow in countless colors, scattering various flowers, treasures, and sandalwood (a type of fragrant wood), Various lotuses bloom in competition, like spread-out garments, precious grasses grow in rows, all exuding fragrance. Countless jeweled trees are universally adorned, blossoming with flowers and buds, their colors blazing, Various precious garments are within them, light like clouds, shining in all directions, always complete. Limitless and boundless great Bodhisattvas, holding canopies and burning incense, fill the entire Dharma realm, Uttering all kinds of wonderful sounds, universally turning the Tathagata's (Buddha's) true Dharma wheel. Various mani jewel trees are formed of jewel dust, each particle of jewel dust manifesting light, The pure body of Vairocana (the cosmic Buddha) enters into them, universally allowing all beings to see. In various adornments, Buddha bodies appear, with boundless forms and countless numbers, Universally going to the ten directions, pervading everywhere, the beings they transform are also limitless. All adornments emit wonderful sounds, expounding the Tathagata's original vows, All pure Buddha-lands in the ten directions, through the Buddha's power, are made to appear universally.
At that time, Samantabhadra Bodhisattva again addressed the assembly, saying: 'Oh, Buddha-sons! All the lands within this world-sea's great wheel-enclosure mountain are all made of Vajra, solid and magnificent, indestructible; pure and flat, without any high or low places; with mani jewels as wheels, and various treasures as treasuries; all beings, appearing in various forms; various mani jewels, interspersed; scattering various jewel dust, covered with lotuses; fragrant mani jewels, placed in between; various adornments, filling like clouds, adorned with all the adornments of all the Buddha-lands of the three times; mani jewels as nets, universally manifesting all the realms of the Tathagata.'
界，如天帝網于中佈列。諸佛子！此世界海地，有如是等世界海微塵數莊嚴。」
爾時，普賢菩薩欲重宣其義，承佛神力，觀察十方而說頌言：
「其地平坦極清凈， 安住堅固無能壞， 摩尼處處以為嚴， 眾寶于中相間錯。 金剛為地甚可悅， 寶輪寶網具莊嚴， 蓮華布上皆圓滿， 妙衣彌覆悉周遍。 菩薩天冠寶瓔珞， 悉布其地為嚴好， 栴檀摩尼普散中， 咸舒離垢妙光明。 寶華髮焰出妙光， 光焰如雲照一切， 散此妙華及眾寶， 普覆于地為嚴飾。 密雲興佈滿十方， 廣大光明無有盡， 普至十方一切土， 演說如來甘露法。 一切佛愿摩尼內， 普現無邊廣大劫， 最勝智者昔所行， 於此寶中無不見。 其地所有摩尼寶， 一切佛剎咸來入， 彼諸佛剎一一塵， 一切國土亦入中。 妙寶莊嚴華藏界， 菩薩遊行遍十方， 演說大士諸弘願， 此是道場自在力。 摩尼妙寶莊嚴地， 放凈光明備眾飾， 充滿法界等虛空， 佛力自然如是現。 諸有修治普賢愿， 入佛境界大智人， 能知於此剎海中， 如是一切諸神變。」
爾時，普賢菩薩復告大眾言：「諸佛子！此世界海大地中，有不
【現代漢語翻譯】 現代漢語譯本 就像天帝的網一樣在其中鋪展開來。諸位佛子！這個世界海的地面，有像這樣無數世界海微塵數量的莊嚴景象。
這時，普賢菩薩想要再次宣說這個道理，憑藉佛的神力，觀察十方世界而說了這首偈頌：
『這地面平坦極其清凈，安穩堅固沒有能破壞的，摩尼寶珠到處用來裝飾，各種寶物在其中交錯排列。 金剛為地，非常令人喜悅，寶輪寶網都具備莊嚴，蓮花布滿其上都圓滿無缺，美妙的衣物覆蓋著一切地方。 菩薩的天冠和寶瓔珞，都佈滿在地面上作為裝飾，栴檀（一種香木）和摩尼寶珠普遍散佈其中，都散發出沒有污垢的美妙光明。 寶花發出火焰般的光芒，光焰像云一樣照耀一切，散佈這些美妙的花和各種寶物，普遍覆蓋在地面上作為裝飾。 濃密的雲彩興起佈滿十方，廣大光明沒有窮盡，普遍到達十方一切國土，演說如來的甘露妙法。 一切佛的願力在摩尼寶珠內，普遍顯現無邊廣大的劫數，最殊勝的智者過去所修行的，在這寶珠中沒有看不見的。 這地面所有的摩尼寶珠，一切佛剎都來到這裡融入其中，那些佛剎的每一粒微塵，一切國土也融入其中。 美妙的寶物莊嚴的華藏世界（指佛所居的清凈世界），菩薩的身影遍佈十方，演說大士的各種弘大誓願，這是道場的自在力量。 摩尼妙寶莊嚴的地面，放出清凈光明具備各種裝飾，充滿法界等同虛空，佛的力量自然顯現是這樣的。 凡是修習普賢菩薩願行，進入佛的境界的大智慧之人，能夠知道在這剎海中，像這樣一切的神奇變化。』
這時，普賢菩薩又告訴大眾說：『諸位佛子！這個世界海的大地上，有不
【English Translation】 English version like the net of Indra (the king of gods) spread out within it. O sons of the Buddhas! This ground of the ocean of worlds has such adornments as numerous as the dust particles of the oceans of worlds.
At that time, Samantabhadra Bodhisattva, wishing to reiterate the meaning, by the power of the Buddha, observed the ten directions and spoke the following verses:
'Its ground is flat and extremely pure, abiding firm and indestructible, with mani jewels used as adornments everywhere, and various treasures interspersed within. The ground is made of vajra (diamond), which is very pleasing, adorned with treasure wheels and treasure nets, lotuses are spread all over, all perfectly complete, and wonderful garments cover all places. The Bodhisattvas' heavenly crowns and jeweled necklaces are all spread on the ground as adornments, sandalwood and mani jewels are scattered everywhere, all emitting pure and wonderful light. Jeweled flowers emit flames of light, the flames of light like clouds illuminate everything, scattering these wonderful flowers and various treasures, universally covering the ground as adornments. Dense clouds arise and fill the ten directions, the vast light is endless, universally reaching all lands in the ten directions, expounding the nectar-like Dharma of the Tathagata (Buddha). All the vows of the Buddhas are within the mani jewels, universally manifesting boundless and vast kalpas (eons), what the most excellent wise ones practiced in the past, nothing is unseen in these jewels. All the mani jewels on this ground, all Buddha-lands come and merge into them, each dust particle of those Buddha-lands, all lands also merge into them. The Flower Adornment World (a pure land where Buddhas reside), adorned with wonderful treasures, the Bodhisattvas' bodies pervade the ten directions, expounding the great vows of the great beings, this is the power of the Bodhimanda (place of enlightenment). The ground adorned with mani jewels, emits pure light and is equipped with various decorations, filling the Dharma realm equal to space, the power of the Buddha naturally manifests in this way. Those who cultivate the vows of Samantabhadra, great wise ones who enter the realm of the Buddha, can know in this ocean of lands, all such miraculous transformations.'
At that time, Samantabhadra Bodhisattva again addressed the assembly, saying: 'O sons of the Buddhas! In this great ground of the ocean of worlds, there are not
可說佛剎微塵數香水海，一切妙寶莊嚴其底，妙香摩尼莊嚴其岸，毗盧遮那摩尼寶王以為其網；香水映徹，具眾寶色，充滿其中；種種寶華，旋布其上；栴檀細末，澄垽其下；演佛言音，放寶光明；無邊菩薩，持種種蓋，現神通力。一切世界所有莊嚴，悉于中現。十寶階陛，行列分佈；十寶欄楯，周匝圍繞；四天下微塵數一切寶莊嚴芬陀利華，敷榮水中；不可說百千億那由他數十寶尸羅幢，恒河沙數一切寶衣鈴網幢，恒河沙數無邊色相寶華樓閣，百千億那由他數十寶蓮華城，四天下微塵數眾寶樹林——寶焰摩尼以為其網，恒河沙數栴檀香，諸佛言音光焰摩尼，不可說百千億那由他數眾寶垣墻，悉共圍繞，周遍嚴飾。」
爾時，普賢菩薩欲重宣其義，承佛神力，觀察十方而說頌言：
「此世界中大地上， 有香水海摩尼嚴， 清凈妙寶布其底， 安住金剛不可壞。 香藏摩尼積成岸， 日焰珠輪布若云， 蓮華妙寶為瓔珞， 處處莊嚴凈無垢。 香水澄渟具眾色， 寶華旋布放光明， 普震音聲聞遠近， 以佛威神演妙法。 階陛莊嚴具眾寶， 復以摩尼為間飾， 週迴欄楯悉寶成， 蓮華珠網如雲布。 摩尼寶樹列成行， 華蕊敷榮光赫奕， 種種樂音恒競奏， 佛
【現代漢語翻譯】 現代漢語譯本 可以描述佛剎（Buddha-kṣetra，佛的國土）如同微塵數量的香水海，其底部用一切奇妙的寶物莊嚴，岸邊用奇妙的香摩尼（fragrant mani）裝飾，並以毗盧遮那摩尼寶王（Vairocana mani jewel king）作為網狀結構；香水清澈透亮，呈現各種寶物的顏色，充滿其中；各種寶華在上面旋轉散佈；栴檀（candana）細末沉澱在下面；宣講佛的言語聲音，放出寶貴的光明；無邊的菩薩，手持各種寶蓋，展現神通力量。一切世界所有的莊嚴，都顯現在其中。十種寶物製成的階梯，排列分佈；十種寶物製成的欄桿，環繞四周；四天下（catvāro dvīpāḥ，四大洲）微塵數量的一切寶物莊嚴的芬陀利華（puṇḍarīka，白蓮花），在水中盛開；不可說百千億那由他（nayuta，數量單位）數十種寶物製成的尸羅幢（śīla-dhvaja，戒幢），恒河沙數的一切寶衣鈴網幢，恒河沙數無邊色彩的寶華樓閣，百千億那由他數十種寶蓮花城，四天下微塵數量的眾寶樹林——以寶焰摩尼作為網狀結構，恒河沙數的栴檀香，諸佛言語聲音的光焰摩尼，不可說百千億那由他數量的眾寶墻垣，都共同環繞，周遍裝飾。 那時，普賢菩薩（Samantabhadra）想要再次宣說這個意義，承蒙佛的神力，觀察十方而說頌偈： 『在這個世界的大地上，有香水海用摩尼寶裝飾，清凈奇妙的寶物鋪在其底部，安住在金剛（vajra）般不可摧毀的狀態。香藏摩尼堆積成岸邊，日焰珠輪像云一樣散佈，蓮花奇妙的寶物作為瓔珞，處處莊嚴清凈無垢。香水清澈平靜，呈現各種顏色，寶華旋轉散佈放出光明，普遍震動聲音傳到遠近，以佛的威神演說奇妙的佛法。階梯莊嚴具備各種寶物，又用摩尼寶作為間隔裝飾，周圍的欄桿全部用寶物製成，蓮花珠網像云一樣散佈。摩尼寶樹排列成行，花蕊盛開光芒閃耀，各種樂音恒常競相演奏，佛』
【English Translation】 English version It can be described that the Buddha-kṣetras (Buddha lands) are like fragrant water seas as numerous as dust particles, their bottoms adorned with all kinds of wonderful treasures, their shores decorated with wonderful fragrant manis, and with Vairocana mani jewel king as their net-like structure; the fragrant water is clear and transparent, displaying various treasure colors, filling them; various precious flowers are scattered and rotating on top; fine candana powder settles at the bottom; the sounds of the Buddha's words are proclaimed, emitting precious light; boundless Bodhisattvas, holding various precious canopies, display their supernatural powers. All the adornments of all the worlds appear within them. Ten kinds of precious stairs are arranged and distributed; ten kinds of precious railings surround them; puṇḍarīka flowers, adorned with all kinds of treasures as numerous as the dust particles of the four continents, bloom in the water; countless hundreds of thousands of billions of nayutas of tens of precious śīla-dhvajas, countless as the sands of the Ganges, all kinds of precious clothing bell-net banners, countless as the sands of the Ganges, boundless colored precious flower pavilions, hundreds of thousands of billions of nayutas of tens of precious lotus cities, and forests of precious trees as numerous as the dust particles of the four continents—with flame mani jewels as their net-like structure, candana incense as numerous as the sands of the Ganges, the light flame manis of the Buddhas' words, countless hundreds of thousands of billions of nayutas of precious walls, all surround and adorn them completely. At that time, Bodhisattva Samantabhadra, wishing to proclaim this meaning again, by the power of the Buddha, observed the ten directions and spoke in verses: 'In this world, on the great earth, there are fragrant water seas adorned with mani jewels, pure and wonderful treasures spread at their bottoms, abiding in an indestructible state like vajra. Fragrant mani treasures are piled up to form the shores, sun-flame pearl wheels are scattered like clouds, lotus wonderful treasures serve as necklaces, everywhere adorned pure and without defilement. The fragrant water is clear and calm, displaying various colors, precious flowers rotate and scatter emitting light, universally vibrating sounds reach far and near, with the Buddha's majestic power, the wonderful Dharma is expounded. The stairs are adorned with various treasures, and mani jewels are used as interval decorations, the surrounding railings are all made of treasures, lotus pearl nets are scattered like clouds. Mani precious trees are arranged in rows, the flower stamens bloom with radiant light, various musical sounds are constantly played in competition, the Buddha'
神通力令如是。 種種妙寶芬陀利， 敷布莊嚴香水海， 香焰光明無暫停， 廣大圓滿皆充遍。 明珠寶幢恒熾盛， 妙衣垂布為嚴飾， 摩尼鈴網演法音， 令其聞者趣佛智。 妙寶蓮華作城廓， 眾彩摩尼所嚴瑩， 真珠雲影布四隅， 如是莊嚴香水海。 垣墻繚繞皆周匝， 樓閣相望布其上， 無量光明恒熾然， 種種莊嚴清凈海。 毗盧遮那于往昔， 種種剎海皆嚴凈， 如是廣大無有邊， 悉是如來自在力。」
爾時，普賢菩薩復告大眾言：「諸佛子！一一香水海，各有四天下微塵數香水河，右旋圍繞，一切皆以金剛為岸，凈光摩尼以為嚴飾，常現諸佛寶色光云，及諸眾生所有言音；其河所有漩澓之處，一切諸佛所修因行種種形相皆從中出；摩尼為網，眾寶鈴鐸，諸世界海所有莊嚴悉于中現；摩尼寶云以覆其上，其云普現華藏世界毗盧遮那十方化佛，及一切佛神通之事；復出妙音，稱揚三世佛菩薩名；其香水中，常出一切寶焰光云，相續不絕。若廣說者，一一河各有世界海微塵數莊嚴。」
爾時，普賢菩薩欲重宣其義，承佛神力，觀察十方而說頌言：
「清凈香流滿大河， 金剛妙寶為其岸， 寶末為輪布其地， 種種嚴飾皆珍好。
【現代漢語翻譯】 現代漢語譯本 這是通過神通力實現的。 各種美妙的芬陀利（蓮花的一種），鋪展開來莊嚴著香水海， 香焰光明沒有停歇，廣大圓滿地充滿一切。 明亮的珠寶寶幢恒常熾盛，美妙的衣飾垂掛下來作為裝飾， 摩尼寶鈴網演奏著佛法之音，使聽到的人趨向佛的智慧。 用美妙的寶蓮花作為城墻，用各種色彩的摩尼寶裝飾得光彩奪目， 真珠雲影佈滿四方角落，如此莊嚴著香水海。 周圍環繞著墻垣，樓閣相互遙望地分佈其上， 無量的光明恒常熾燃，種種莊嚴清凈的海洋。 毗盧遮那佛在過去，種種剎土世界都莊嚴清凈， 如此廣大沒有邊際，都是如來佛的自在神力。
這時，普賢菩薩又告訴大眾說：『各位佛子！每一個香水海，都有四天下微塵數（極多的意思）的香水河，右旋圍繞，一切都以金剛為岸，用清凈光明的摩尼寶作為裝飾，常常顯現諸佛的寶色光云，以及一切眾生所有的言語聲音；那些河流所有漩渦的地方，一切諸佛所修的因行種種形相都從中顯現；用摩尼寶作為網，各種寶鈴，所有世界海的莊嚴都在其中顯現；摩尼寶云覆蓋在上面，那云普遍顯現華藏世界毗盧遮那佛十方化身佛，以及一切佛的神通之事；又發出美妙的聲音，稱揚三世佛菩薩的名號；那香水中，常常出現一切寶焰光云，相續不斷。如果廣說的話，每一條河都有世界海微塵數那麼多的莊嚴。』
這時，普賢菩薩想要再次宣說這個道理，承佛的神力，觀察十方而說偈頌：
『清凈的香流充滿大河，用金剛妙寶作為河岸， 用寶末作為輪子鋪在地上，種種裝飾都珍貴美好。
【English Translation】 English version Such is the power of spiritual penetrations. Various wonderful Pundarika (a type of lotus), are spread out, adorning the fragrant ocean, The light of fragrant flames does not cease, vast and perfect, filling everything. Bright jeweled banners are constantly blazing, wonderful garments hang down as ornaments, Mani bell nets play the sound of Dharma, causing those who hear it to move towards the wisdom of the Buddha. Wonderful jeweled lotuses form the city walls, adorned with various colors of mani jewels, shining brightly, Shadows of pearl clouds are spread in all four corners, thus adorning the fragrant ocean. Walls surround and encircle, with pavilions facing each other above, Limitless light is constantly blazing, a pure ocean of various adornments. Vairochana Buddha in the past, adorned and purified all kinds of Buddha lands, So vast and without limit, all are the self-mastery power of the Tathagata.
At that time, Bodhisattva Samantabhadra again told the assembly: 'Oh, Buddha-sons! Each fragrant ocean has as many fragrant rivers as the dust of four continents, circling to the right, all with diamond as their banks, adorned with pure light mani jewels, constantly manifesting the precious light clouds of all Buddhas, and all the speech and sounds of all sentient beings; in the whirlpools of those rivers, all the causes and practices of all Buddhas appear in various forms; mani jewels form nets, various precious bells, and all the adornments of the world oceans appear within them; mani jewel clouds cover them, and those clouds universally manifest the Vairochana Buddha of the Flower Adornment World, the transformation Buddhas of the ten directions, and all the spiritual powers of all Buddhas; they also emit wonderful sounds, praising the names of the Buddhas and Bodhisattvas of the three times; in the fragrant waters, all precious flame light clouds constantly appear, without interruption. If described in detail, each river has as many adornments as the dust of world oceans.'
At that time, Bodhisattva Samantabhadra, wishing to reiterate the meaning, relying on the Buddha's spiritual power, observed the ten directions and spoke in verse:
'Pure fragrant streams fill the great rivers, with diamond and wonderful jewels as their banks, With powdered jewels as wheels spread on the ground, all kinds of adornments are precious and wonderful.'
寶階行列妙莊嚴， 欄楯週迴悉殊麗， 真珠為藏眾華飾， 種種纓鬘共垂下。 香水寶光清凈色， 恒吐摩尼競疾流， 眾華隨浪皆搖動， 悉奏樂音宣妙法。 細末栴檀作泥垽， 一切妙寶同洄澓， 香藏氛氳布在中， 發焰流芬普周遍。 河中出生諸妙寶， 悉放光明色熾然， 其光布影成臺座， 華蓋珠瓔皆具足。 摩尼王中現佛身， 光明普照十方剎， 以此為輪嚴飾地， 香水映徹常盈滿。 摩尼為網金為鐸， 遍覆香河演佛音， 克宣一切菩提道， 及以普賢之妙行。 寶岸摩尼極清凈， 恒出如來本願音， 一切諸佛曩所行， 其音普演皆令見。 其河所有漩流處， 菩薩如雲常踴出， 悉往廣大剎土中， 乃至法界咸充滿。 清凈珠王布若云， 一切香河悉彌覆， 其珠等佛眉間相， 炳然顯現諸佛影。」
爾時，普賢菩薩復告大眾言：「諸佛子！此諸香水河，兩間之地，悉以妙寶種種莊嚴，一一各有四天下微塵數眾寶莊嚴；芬陀利華周匝遍滿，各有四天下微塵數；眾寶樹林次第行列，一一樹中恒出一切諸莊嚴云，摩尼寶王照耀其間，種種華香處處盈滿；其樹復出微妙音聲，說諸如來一切劫中所修大愿；復散種種
【現代漢語翻譯】 現代漢語譯本 寶階行列布置得精妙莊嚴，欄桿迴繞四周，都顯得特別華麗。 真珠被用作寶藏，裝飾著各種鮮花，各種纓絡和花鬘一同垂掛下來。 香水寶光清凈明亮，不斷涌出摩尼寶珠，競相快速流動。 鮮花隨著波浪搖曳，都奏出音樂，宣揚著微妙的佛法。 細末的栴檀（一種香木）被製成泥土，一切珍寶一同迴旋盪漾。 香氣瀰漫在其中，散發出火焰般的光芒，芬芳普照四方。 河流中涌現出各種珍寶，都散發出熾熱的光芒。 光芒交織成臺座，華蓋和珠瓔都完備無缺。 摩尼寶王中顯現出佛的身影，光明普照十方世界。 用這些作為輪盤來裝飾大地，香水清澈透明，永遠充滿。 摩尼寶珠結成網，黃金製成鈴鐸，遍佈香河，演奏著佛的音聲。 宣揚一切菩提之道，以及普賢菩薩的微妙修行。 寶岸上的摩尼寶珠極其清凈，不斷發出如來本願的音聲。 一切諸佛過去所修行的，其音聲普遍宣揚，使眾生都能見到。 河流中所有漩渦之處，菩薩像云一樣不斷涌現出來。 他們前往廣大的剎土中，乃至充滿整個法界。 清凈的珠王像云一樣佈滿，覆蓋著所有的香河。 這些寶珠如同佛的眉間白毫相，清晰地顯現出諸佛的身影。
這時，普賢菩薩又告訴大眾說：『各位佛子！這些香水河，兩岸之間的土地，都用各種珍寶莊嚴裝飾，每一處都有四天下微塵數（形容極多）的珍寶裝飾；芬陀利華（白蓮花）周匝遍滿，每一處都有四天下微塵數；各種寶樹林依次排列，每一棵樹中都不斷涌現出各種莊嚴云，摩尼寶王在其中照耀，各種鮮花和香氣處處充滿；這些樹還發出微妙的音聲，講述諸如來在一切劫中所修的大愿；還散發出各種
【English Translation】 English version The jeweled steps are arranged in a wondrous and majestic manner, with railings encircling them, all appearing exceptionally magnificent. Pearls are used as treasures, adorned with various flowers, and all kinds of tassels and garlands hang down together. The fragrant water's precious light is pure and bright, constantly emitting Mani jewels, racing and flowing swiftly. Flowers sway with the waves, all playing music, proclaiming the subtle Dharma. Fine powdered sandalwood is made into mud, and all kinds of treasures swirl and eddy together. Fragrance permeates the space, emitting flame-like light, with its fragrance spreading everywhere. Various treasures emerge from the river, all emitting intense light. The light intertwines to form platforms, with canopies and jeweled necklaces all complete. The Buddha's form appears within the Mani King jewel, its light illuminating the ten directions. These are used as wheels to adorn the earth, with fragrant water clear and transparent, always full. Mani jewels form a net, and golden bells are made, covering the fragrant river, playing the Buddha's sound. Proclaiming all the paths to Bodhi, as well as the wondrous practices of Samantabhadra. The Mani jewels on the jeweled shore are extremely pure, constantly emitting the sounds of the Tathagata's original vows. All the practices that all Buddhas have done in the past, their sounds are universally proclaimed, enabling all beings to see. In all the whirlpools of the river, Bodhisattvas emerge like clouds. They go to vast Buddha lands, even filling the entire Dharma realm. Pure jeweled kings are spread like clouds, covering all the fragrant rivers. These jewels are like the white hair between the Buddha's eyebrows, clearly showing the forms of all Buddhas.
At that time, Samantabhadra Bodhisattva again addressed the assembly, saying: 'Oh, Buddhas' children! These fragrant water rivers, the land between the two banks, are all adorned with various precious jewels, each place having as many precious jewels as the dust of four world systems; Pundarika flowers (white lotus) are fully spread all around, each place having as many as the dust of four world systems; various precious tree forests are arranged in order, and in each tree, various adornment clouds constantly emerge, with Mani King jewels shining in between, and various flowers and fragrances filling every place; these trees also emit subtle sounds, telling of the great vows that the Tathagatas have cultivated in all kalpas; they also scatter various
摩尼寶王，充遍其地，所謂：蓮華輪摩尼寶王、香焰光云摩尼寶王、種種嚴飾摩尼寶王、現不可思議莊嚴色摩尼寶王、日光明衣藏摩尼寶王、周遍十方普垂布光網云摩尼寶王、現一切諸佛神變摩尼寶王、現一切眾生業報海摩尼寶王……如是等，有世界海微塵數。其香水河，兩間之地，一一悉具如是莊嚴。」
爾時，普賢菩薩欲重宣其義，承佛神力，觀察十方而說頌言：
「其地平坦極清凈， 真金摩尼共嚴飾， 諸樹行列蔭其中， 聳干垂條華若云。 枝條妙寶所莊嚴， 華焰成輪光四照， 摩尼為果如雲布， 普使十方常現睹。 摩尼布地皆充滿， 眾華寶末共莊嚴， 復以摩尼作宮殿， 悉現眾生諸影像。 諸佛影像摩尼王， 普散其地靡不周， 如是赫奕遍十方， 一一塵中咸見佛。 妙寶莊嚴善分佈， 真珠燈網相間錯， 處處悉有摩尼輪， 一一皆現佛神通。 眾寶莊嚴放大光， 光中普現諸化佛， 一一週行靡不遍， 悉以十力廣開演。 摩尼妙寶芬陀利， 一切水中咸遍滿， 其華種種各不同， 悉現光明無盡歇。 三世所有諸莊嚴， 摩尼果中皆顯現， 體性無生不可取， 此是如來自在力。 此地一切莊嚴中， 悉
【現代漢語翻譯】 現代漢語譯本 摩尼寶王（mani-jewel kings），遍佈其地，例如：蓮花輪摩尼寶王（lotus-wheel mani-jewel king）、香焰光云摩尼寶王（fragrant-flame-light-cloud mani-jewel king）、種種嚴飾摩尼寶王（various-adornment mani-jewel king）、顯現不可思議莊嚴色摩尼寶王（manifesting-inconceivable-adornment-color mani-jewel king）、日光明衣藏摩尼寶王（sunlight-bright-robe-treasury mani-jewel king）、周遍十方普垂布光網云摩尼寶王（universally-extending-light-net-cloud mani-jewel king）、顯現一切諸佛神變摩尼寶王（manifesting-all-Buddhas'-miraculous-transformations mani-jewel king）、顯現一切眾生業報海摩尼寶王（manifesting-all-sentient-beings'-karma-sea mani-jewel king）……像這樣，有世界海微塵數那麼多。其香水河，兩岸之間，每一處都具備這樣的莊嚴景象。 當時，普賢菩薩（Samantabhadra Bodhisattva）想要再次宣說這個道理，憑藉佛的神力，觀察十方而說頌偈： 『那裡的地面平坦極其清凈，用真金和摩尼寶共同裝飾，各種樹木成行排列在其中，樹幹高聳，枝條下垂，花朵像云一樣。枝條用美妙的寶物裝飾，花焰形成輪狀，光芒四射，摩尼寶作為果實像云一樣分佈，普遍讓十方世界常常看見。摩尼寶佈滿地面，各種花朵和寶末共同裝飾，又用摩尼寶建造宮殿，都顯現出眾生的各種影像。諸佛的影像在摩尼寶王中，普遍散佈在地面上，沒有不周遍的，像這樣光輝燦爛地遍佈十方，在每一粒微塵中都能看見佛。美妙的寶物裝飾得很好，珍珠燈網交錯排列，處處都有摩尼寶輪，每一個都顯現佛的神通。各種寶物裝飾放出大光明，光明中普遍顯現各種化身佛，每一個都周行無不遍及，都用十力廣泛開演佛法。摩尼寶芬陀利（pundarika，白蓮花），在一切水中都普遍充滿，它的花朵各種各樣各不相同，都顯現出無盡的光明。三世所有的一切莊嚴，都在摩尼寶果中顯現，其體性無生不可執取，這是如來（Tathagata）的自在力量。這片土地上的一切莊嚴，都』
【English Translation】 English version Mani-jewel kings, pervading the land, such as: lotus-wheel mani-jewel king, fragrant-flame-light-cloud mani-jewel king, various-adornment mani-jewel king, manifesting-inconceivable-adornment-color mani-jewel king, sunlight-bright-robe-treasury mani-jewel king, universally-extending-light-net-cloud mani-jewel king, manifesting-all-Buddhas'-miraculous-transformations mani-jewel king, manifesting-all-sentient-beings'-karma-sea mani-jewel king... Like these, there are as many as the dust particles in an ocean of worlds. The fragrant water rivers, between their banks, each place is fully equipped with such adornments. At that time, Samantabhadra Bodhisattva, wishing to reiterate the meaning, by the power of the Buddha, observed the ten directions and spoke in verse: 'The ground there is flat and extremely pure, adorned with true gold and mani-jewels, various trees are arranged in rows within it, their trunks towering, branches hanging down, flowers like clouds. The branches are adorned with exquisite treasures, the flower flames form wheels, radiating light in all directions, mani-jewels as fruits are distributed like clouds, universally allowing the ten directions to always see. Mani-jewels cover the ground completely, various flowers and precious powders adorn it together, and palaces are built with mani-jewels, all manifesting the various images of sentient beings. The images of the Buddhas are in the mani-jewel kings, universally scattered on the ground, without any place not covered, like this, brilliantly pervading the ten directions, in each dust particle, one can see the Buddha. Exquisite treasures are well distributed, pearl lamp nets are interspersed, everywhere there are mani-jewel wheels, each manifesting the Buddha's miraculous powers. Various treasures adorn and emit great light, in the light, various transformation Buddhas are universally manifested, each one travels everywhere without exception, all using the ten powers to widely expound the Dharma. Mani-jewel pundarika (white lotus), is universally filled in all waters, its flowers are various and different, all manifesting endless light. All the adornments of the three times are manifested in the mani-jewel fruits, their nature is unborn and cannot be grasped, this is the Tathagata's power of freedom. All the adornments on this land are'
現如來廣大身， 彼亦不來亦不去， 佛昔願力皆令見。 此地一一微塵中， 一切佛子修行道， 各見所記當來剎， 隨其意樂悉清凈。」
爾時，普賢菩薩復告大眾言：「諸佛子！諸佛世尊世界海，莊嚴不可思議。何以故？諸佛子！此華藏莊嚴世界海一切境界，一一皆以世界海微塵數清凈功德之所莊嚴。」
爾時，普賢菩薩欲重宣其義，承佛神力，觀察十方而說頌言：
「此剎海中一切處， 悉以眾寶為嚴飾， 發焰騰空布若云， 光明洞徹常彌覆。 摩尼吐云無有盡， 十方佛影于中現， 神通變化靡暫停， 一切菩薩咸來集。 一切摩尼演佛音， 其音美妙不思議， 毗盧遮那昔所行， 於此寶內恒聞見。 清凈光明遍照尊， 莊嚴具中皆現影， 變化分身眾圍繞， 一切剎海咸周遍。 所有化佛皆如幻， 求其來處不可得， 以佛境界威神力， 一切剎中如是現。 如來自在神通事， 悉遍十方諸國土， 以此剎海凈莊嚴， 一切皆于寶中見。 十方所有諸變化， 一切皆如鏡中像， 但由如來昔所行， 神通願力而出生。 若有能修普賢行， 入于菩薩勝智海， 能於一切微塵中， 普現其身凈眾剎。
【現代漢語翻譯】 現代漢語譯本 現在如來顯現廣大的身軀，他既不來也不去，佛陀往昔的願力都使眾生得見。 在這片土地的每一個微塵中，一切佛子都在修行佛道，各自見到自己被授記的未來佛土，都隨著他們的意願而清凈。 這時，普賢菩薩又告訴大眾說：『各位佛子！諸佛世尊的世界海，莊嚴得不可思議。為什麼呢？各位佛子！這華藏莊嚴世界海的一切境界，每一個都以世界海微塵數般的清凈功德所莊嚴。』 這時，普賢菩薩想要再次宣說這個道理，承佛的神力，觀察十方而說偈頌： 『這個佛土海中的一切地方，都用各種珍寶來裝飾，火焰騰空升起，像云一樣佈滿，光明透徹，常常覆蓋著。 摩尼寶珠吐出雲彩，無窮無盡，十方佛的影像在其中顯現，神通變化沒有停歇，一切菩薩都來聚集。 一切摩尼寶珠都演說佛的音聲，那聲音美妙不可思議，毗盧遮那佛（Vairocana，意為光明遍照）過去所行的，在這裡的寶物中都能恒常聽見和看見。 清凈光明遍照的佛陀，在莊嚴的器具中都顯現身影，變化分身被大眾圍繞，遍佈一切佛土海。 所有化現的佛都如幻影一般，追尋他們的來處卻不可得，憑藉佛的境界和威神力，在一切佛土中都這樣顯現。 如來自在的神通事蹟，遍佈十方各個國土，用這佛土海的清凈莊嚴，一切都在寶物中顯現。 十方所有的一切變化，都像鏡子中的影像一樣，只是由於如來過去所行的，神通願力而產生。 如果有人能夠修行普賢菩薩的行愿，進入菩薩的殊勝智慧海，就能在一切微塵中，普遍顯現自身，清凈各個佛土。』
【English Translation】 English version Now the Tathagata manifests his vast body, he neither comes nor goes, the Buddha's past vows enable all beings to see. In each and every dust mote of this land, all the Buddha's disciples are practicing the path, each seeing their future Buddha-lands that have been prophesied, all purified according to their wishes. At that time, Samantabhadra Bodhisattva again addressed the assembly, saying: 'Oh, Buddha's disciples! The world-seas of the Buddhas, the World Honored Ones, are adorned in an inconceivable manner. Why is this so? Oh, Buddha's disciples! Every single realm of this adorned world-sea of the Flower Treasury is adorned by the pure merits of a number of dust motes equal to the world-sea.' At that time, Samantabhadra Bodhisattva, wishing to reiterate the meaning, relying on the Buddha's divine power, observed the ten directions and spoke in verse: 'In all places of this land-sea, everything is adorned with various treasures, flames rise into the sky, spreading like clouds, the light is clear and constantly covers everything. Mani jewels emit clouds without end, the shadows of Buddhas from the ten directions appear within them, the magical transformations do not cease, and all Bodhisattvas gather. All Mani jewels proclaim the Buddha's voice, that sound is wonderful and inconceivable, what Vairocana (meaning 'the Illuminator') Buddha did in the past, is constantly heard and seen within these treasures. The pure light of the Illuminating One appears in all the adorned objects, the transformed bodies are surrounded by the multitude, pervading all the Buddha-land seas. All the manifested Buddhas are like illusions, their origin cannot be found, by the power of the Buddha's realm and divine might, they appear in all Buddha-lands in this way. The Tathagata's free and miraculous deeds pervade all the lands of the ten directions, with the pure adornment of this land-sea, everything is seen within the treasures. All the transformations in the ten directions are like images in a mirror, they arise only from the Tathagata's past deeds, his miraculous powers, and vows. If one can cultivate the practices of Samantabhadra, entering the sea of the Bodhisattva's supreme wisdom, one can universally manifest oneself in every dust mote, purifying all Buddha-lands.'
不可思議億大劫， 親近一切諸如來， 如其一切之所行， 一剎那中悉能現。 諸佛國土如虛空， 無等無生無有相， 為利眾生普嚴凈， 本願力故住其中。」
爾時，普賢菩薩復告大眾言：
「諸佛子！此中有何等世界住？我今當說。諸佛子！此不可說佛剎微塵數香水海中，有不可說佛剎微塵數世界種安住；一一世界種，復有不可說佛剎微塵數世界。諸佛子！彼諸世界種，於世界海中，各各依住，各各形狀，各各體性，各各方所，各各趣入，各各莊嚴，各各分齊，各各行列，各各無差別，各各力加持。
「諸佛子！此世界種，或有依大蓮華海住，或有依無邊色寶華海住，或有依一切真珠藏寶瓔珞海住，或有依香水海住，或有依一切華海住，或有依摩尼寶網海住，或有依漩流光海住，或有依菩薩寶莊嚴冠海住，或有依種種眾生身海住，或有依一切佛音聲摩尼王海住……。如是等，若廣說者，有世界海微塵數。
「諸佛子！彼一切世界種，或有作須彌山形，或作江河形，或作迴轉形，或作漩流形，或作輪輞形，或作壇墠形，或作樹林形，或作樓閣形，或作山幢形，或作普方形，或作胎藏形，或作蓮華形，或作佉勒迦形，或作眾生身形，或作云形，或作諸佛相好形，或作圓滿
【現代漢語翻譯】 現代漢語譯本： 在不可思議的億萬大劫中，我親近了所有諸佛如來， 他們一切的修行，我都能在一剎那間全部顯現。 諸佛的國土如同虛空一般，無與倫比，無生無滅，沒有具體的形象， 爲了利益眾生，普遍莊嚴清凈，憑藉本願的力量安住其中。
這時，普賢菩薩又告訴大眾說：
『各位佛子！這裡有什麼樣的世界安住呢？我現在就來解說。各位佛子！在這不可言說的佛剎微塵數香水海中，有不可言說的佛剎微塵數世界種安住；每一個世界種，又有不可言說的佛剎微塵數世界。各位佛子！那些世界種，在世界海中，各自依附而住，各自有不同的形狀，各自有不同的體性，各自有不同的方位，各自有不同的趨入方式，各自有不同的莊嚴，各自有不同的界限，各自有不同的排列，各自沒有差別，各自有不同的力量加持。
『各位佛子！這些世界種，有的依附於大蓮花海而住，有的依附於無邊色彩的寶花海而住，有的依附於一切珍珠寶藏瓔珞海而住，有的依附於香水海而住，有的依附於一切花海而住，有的依附於摩尼寶網海而住，有的依附於漩流光海而住，有的依附於菩薩寶莊嚴冠海而住，有的依附於種種眾生身海而住，有的依附於一切佛音聲摩尼王海而住……。像這樣等等，如果廣說的話，有世界海微塵數那麼多。
『各位佛子！那些一切世界種，有的呈現須彌山（佛教宇宙觀中的中心山）的形狀，有的呈現江河的形狀，有的呈現迴轉的形狀，有的呈現漩流的形狀，有的呈現輪輞的形狀，有的呈現壇場的形狀，有的呈現樹林的形狀，有的呈現樓閣的形狀，有的呈現山幢的形狀，有的呈現普方的形狀，有的呈現胎藏的形狀，有的呈現蓮花的形狀，有的呈現佉勒迦（一種容器）的形狀，有的呈現眾生身體的形狀，有的呈現云的形狀，有的呈現諸佛相好的形狀，有的呈現圓滿的形狀。
【English Translation】 English version: In inconceivable billions of kalpas, I have been close to all the Tathagatas (Buddhas), All their practices, I can manifest in a single instant. The Buddha lands are like empty space, incomparable, without birth or death, without a specific form, For the benefit of all beings, universally adorned and pure, abiding therein by the power of their original vows.
At that time, Samantabhadra Bodhisattva again addressed the assembly:
'Disciples of the Buddha! What kind of worlds abide here? I will now explain. Disciples of the Buddha! In these ineffable Buddha-land dust-mote number fragrant water seas, there are ineffable Buddha-land dust-mote number world-systems abiding; each world-system, again has ineffable Buddha-land dust-mote number worlds. Disciples of the Buddha! Those world-systems, in the sea of worlds, each relies on its own abode, each has its own shape, each has its own nature, each has its own direction, each has its own way of entering, each has its own adornment, each has its own boundaries, each has its own arrangement, each is without difference, each has its own power of blessing.
'Disciples of the Buddha! These world-systems, some abide relying on great lotus flower seas, some abide relying on boundless colored treasure flower seas, some abide relying on all pearl treasure necklace seas, some abide relying on fragrant water seas, some abide relying on all flower seas, some abide relying on mani jewel net seas, some abide relying on swirling light seas, some abide relying on Bodhisattva treasure adorned crown seas, some abide relying on various sentient being body seas, some abide relying on all Buddha voice mani king seas... Such as these, if described in detail, there are as many as the dust motes of the sea of worlds.
'Disciples of the Buddha! Those all world-systems, some take the shape of Mount Sumeru (the central mountain in Buddhist cosmology), some take the shape of rivers, some take the shape of rotation, some take the shape of whirlpools, some take the shape of wheel rims, some take the shape of altars, some take the shape of forests, some take the shape of pavilions, some take the shape of mountain banners, some take the shape of squares, some take the shape of wombs, some take the shape of lotuses, some take the shape of kharaka (a type of container), some take the shape of sentient beings' bodies, some take the shape of clouds, some take the shape of the Buddhas' marks and characteristics, some take the shape of completeness.'
光明形，或作種種珠網形，或作一切門闥形，或作諸莊嚴具形……。如是等，若廣說者，有世界海微塵數。
「諸佛子！彼一切世界種，或有以十方摩尼云爲體，或有以眾色焰為體，或有以諸光明為體，或有以寶香焰為體，或有以一切寶莊嚴多羅華為體，或有以菩薩影像為體，或有以諸佛光明為體，或有以佛色相為體，或有以一寶光為體，或有以眾寶光為體，或有以一切眾生福德海音聲為體，或有以一切眾生諸業海音聲為體，或有以一切佛境界清凈音聲為體，或有以一切菩薩大愿海音聲為體，或有以一切佛方便音聲為體，或有以一切剎莊嚴具成壞音聲為體，或有以無邊佛音聲為體，或有以一切佛變化音聲為體，或有以一切眾生善音聲為體，或有以一切佛功德海清凈音聲為體……。如是等，若廣說者，有世界海微塵數。」
爾時，普賢菩薩欲重宣其義，承佛神力，觀察十方而說頌言：
「剎種堅固妙莊嚴， 廣大清凈光明藏， 依止蓮華寶海住， 或有住于香海等。 須彌城樹壇墠形， 一切剎種遍十方， 種種莊嚴形相別， 各各佈列而安住。 或有體是凈光明， 或是華藏及寶云， 或有剎種焰所成， 安住摩尼不壞藏。 燈云焰彩光明等， 種種無邊清凈色， 或有
【現代漢語翻譯】 現代漢語譯本 光明形，或者呈現出各種珠網的形狀，或者呈現出一切門的樣子，或者呈現出各種裝飾品的形狀……。像這樣等等，如果詳細來說，有如世界海微塵的數量那麼多。
『諸位佛子！那些一切世界種子，有的以十方摩尼云（摩尼：寶珠）為本體，有的以各種顏色的火焰為本體，有的以各種光明為本體，有的以寶香火焰為本體，有的以一切寶裝飾的多羅花（多羅：一種樹）為本體，有的以菩薩的影像為本體，有的以諸佛的光明為本體，有的以佛的色相為本體，有的以一種寶光為本體，有的以多種寶光為本體，有的以一切眾生福德海的音聲為本體，有的以一切眾生諸業海的音聲為本體，有的以一切佛境界清凈的音聲為本體，有的以一切菩薩大愿海的音聲為本體，有的以一切佛方便的音聲為本體，有的以一切剎土裝飾品的成壞音聲為本體，有的以無邊佛的音聲為本體，有的以一切佛變化的音聲為本體，有的以一切眾生善的音聲為本體，有的以一切佛功德海清凈的音聲為本體……。像這樣等等，如果詳細來說，有如世界海微塵的數量那麼多。』
這時，普賢菩薩想要再次宣說這個道理，憑藉佛的神力，觀察十方而說頌語：
『剎土種子堅固而美妙莊嚴，廣大清凈是光明的寶藏，依止蓮花寶海而安住，有的安住在香海等等。 須彌山、城市、樹木、壇場等形狀，一切剎土種子遍佈十方，各種莊嚴的形狀各不相同，各自排列安住。 有的本體是清凈的光明，有的是華藏（華藏：蓮花藏世界）和寶云，有的剎土種子由火焰構成，安住在摩尼（摩尼：寶珠）不壞的寶藏中。 燈云、火焰、色彩、光明等等，各種無邊清凈的顏色，有的
【English Translation】 English version Forms of light, or taking the form of various pearl nets, or taking the form of all doors, or taking the form of various ornaments... Such as these, if described in detail, are as numerous as the dust motes in an ocean of worlds.
'Oh, Buddhas' children! Those all world seeds, some have the ten directions' mani clouds (mani: jewel) as their substance, some have various colored flames as their substance, some have various lights as their substance, some have precious fragrant flames as their substance, some have all precious adorned Tala flowers (Tala: a kind of tree) as their substance, some have Bodhisattvas' images as their substance, some have all Buddhas' lights as their substance, some have Buddhas' forms as their substance, some have one precious light as their substance, some have many precious lights as their substance, some have all sentient beings' ocean of merit's sounds as their substance, some have all sentient beings' ocean of karma's sounds as their substance, some have all Buddhas' realm's pure sounds as their substance, some have all Bodhisattvas' great vows' ocean's sounds as their substance, some have all Buddhas' skillful means' sounds as their substance, some have all lands' ornaments' formation and destruction sounds as their substance, some have boundless Buddhas' sounds as their substance, some have all Buddhas' transformation sounds as their substance, some have all sentient beings' good sounds as their substance, some have all Buddhas' ocean of merit's pure sounds as their substance... Such as these, if described in detail, are as numerous as the dust motes in an ocean of worlds.'
At that time, Bodhisattva Samantabhadra, wishing to reiterate the meaning, relying on the Buddha's divine power, observed the ten directions and spoke in verse:
'The land seeds are firm and wonderfully adorned, vast and pure, a treasury of light, relying on the lotus jewel ocean to abide, some abide in the fragrant ocean and so on. The shapes of Mount Sumeru, cities, trees, altars, etc., all land seeds pervade the ten directions, the shapes of various adornments are different, each arranged and abiding. Some have pure light as their substance, some are the Flower Treasury (Flower Treasury: Lotus Treasury World) and precious clouds, some land seeds are formed by flames, abiding in the mani (mani: jewel) indestructible treasury. Lamp clouds, flames, colors, lights, etc., various boundless pure colors, some
言音以為體， 是佛所演不思議。 或是願力所出音， 神變音聲為體性， 一切眾生大福業， 佛功德音亦如是。 剎種一一差別門， 不可思議無有盡， 如是十方皆遍滿， 廣大莊嚴現神力。 十方所有廣大剎， 悉來入此世界種， 雖見十方普入中， 而實無來無所入。 以一剎種入一切， 一切入一亦無餘， 體相如本無差別， 無等無量悉周遍。 一切國土微塵中， 普見如來在其所， 愿海言音若雷震， 一切眾生悉調伏。 佛身周遍一切剎， 無數菩薩亦充滿， 如來自在無等倫， 普化一切諸含識。」
爾時，普賢菩薩復告大眾言：
「諸佛子！此不可說佛剎微塵數香水海，在華藏莊嚴世界海中，如天帝網分佈而住。諸佛子！此最中央香水海，名：無邊妙華光，以現一切菩薩形摩尼王幢為底；出大蓮華，名：一切香摩尼王莊嚴；有世界種而住其上，名：普照十方熾然寶光明，以一切莊嚴具為體，有不可說佛剎微塵數世界于中佈列。其最下方有世界，名：最勝光遍照，以一切金剛莊嚴光耀輪為際，依眾寶摩尼華而住；其狀猶如摩尼寶形，一切寶華莊嚴云彌覆其上，佛剎微塵數世界周匝圍繞，種種安住，種種莊嚴，佛號：凈眼離垢燈
【現代漢語翻譯】 現代漢語譯本 言語聲音被認為是其本體，這是佛所演說不可思議的法理。 或者，這些聲音是佛的願力所產生的，神變的聲音是其本體性質。 一切眾生都有巨大的福德業力，佛的功德之音也是如此。 每個剎土（佛土）的種類都有各自不同的法門，其不可思議且無有窮盡。 這樣的法理遍滿十方世界，以廣大莊嚴的方式展現其神力。 十方所有廣大的剎土，都來到並進入這個世界種（宇宙的種子）。 雖然看到十方世界普遍進入其中，但實際上並沒有來處，也沒有進入之處。 以一個剎土的種子進入一切剎土，一切剎土進入一個剎土也沒有剩餘。 其本體和現象如同原本一樣沒有差別，無與倫比、無量無邊且周遍一切。 在一切國土的微塵中，普遍見到如來在那裡。 佛的愿海之音如同雷鳴般震動，一切眾生都被調伏。 佛身周遍一切剎土，無數菩薩也充滿其中。 如來自在無與倫比，普遍教化一切有情眾生。
這時，普賢菩薩又告訴大眾說：
『諸位佛子！這不可說佛剎微塵數（多到無法用語言描述的佛土微塵數量）的香水海，在華藏莊嚴世界海（佛所居住的清凈世界）中，如同天帝的網一樣分佈而住。 諸位佛子！這最中央的香水海，名為：無邊妙華光，以顯現一切菩薩形象的摩尼王幢（一種寶幢）為底座；從中生出大蓮花，名為：一切香摩尼王莊嚴；其上有世界種安住，名為：普照十方熾然寶光明，以一切莊嚴的器具為本體，其中排列著不可說佛剎微塵數的世界。 其最下方有一個世界，名為：最勝光遍照，以一切金剛莊嚴的光耀輪為邊界，依附在眾寶摩尼花上而住；其形狀猶如摩尼寶的形狀，一切寶華莊嚴的雲彩覆蓋在其上，佛剎微塵數的世界周匝圍繞，以各種方式安住，以各種方式莊嚴，佛號：凈眼離垢燈（佛的名號）。』
【English Translation】 English version Speech and sound are considered its substance, this is the inconceivable Dharma expounded by the Buddha. Or, these sounds are produced by the power of the Buddha's vows, and the transformed sounds are its essential nature. All sentient beings have great meritorious karma, and the Buddha's meritorious sounds are also like this. Each type of Buddha-land (Kṣetra) has its own different Dharma gates, which are inconceivable and without end. Such Dharma pervades the ten directions, manifesting its divine power in a vast and majestic manner. All the vast lands in the ten directions come and enter this world-seed (the seed of the universe). Although it is seen that the ten directions universally enter into it, in reality, there is no place of coming and no place of entering. With one land-seed entering all lands, and all lands entering one land without remainder. Its substance and phenomena are the same as the original, without difference, incomparable, immeasurable, and all-pervading. In the dust of all lands, the Tathagata is universally seen there. The sound of the Buddha's ocean of vows is like thunder, and all sentient beings are subdued. The Buddha's body pervades all lands, and countless Bodhisattvas also fill them. The Tathagata is free and incomparable, universally teaching all sentient beings.
At that time, Bodhisattva Samantabhadra again addressed the assembly:
'Oh, Buddhas' children! These inexpressible numbers of Buddha-land dust-like fragrant seas, in the Avatamsaka Majestic World Sea (the pure world where the Buddha resides), are distributed and dwell like the net of Indra. Oh, Buddhas' children! This most central fragrant sea is named: Boundless Wonderful Flower Light, with the Mani King Banner (a kind of precious banner) that manifests the forms of all Bodhisattvas as its base; from it emerges a great lotus flower, named: All Fragrant Mani King Adornment; upon it dwells a world-seed, named: Universally Illuminating Ten Directions Blazing Jewel Light, with all kinds of adornments as its substance, in which are arranged inexpressible numbers of Buddha-land dust-like worlds. At its lowest part, there is a world named: Most Excellent Light Universally Illuminating, with the wheel of light adorned with all vajras as its boundary, dwelling on the multitude of precious Mani flowers; its shape is like the shape of a Mani jewel, with clouds of all precious flower adornments covering it, and Buddha-land dust-like worlds surrounding it, dwelling in various ways, adorned in various ways, the Buddha's name is: Pure Eye Free from Defilement Lamp (the Buddha's name).'
。此上過佛剎微塵數世界，有世界，名：種種香蓮華妙莊嚴，以一切莊嚴具為際，依寶蓮華網而住；其狀猶如師子之座，一切寶色珠帳云彌覆其上，二佛剎微塵數世界周匝圍繞，佛號：師子光勝照。此上過佛剎微塵數世界，有世界，名：一切寶莊嚴普照光，以香風輪為際，依種種寶華瓔珞住；其形八隅，妙光摩尼日輪云而覆其上，三佛剎微塵數世界周匝圍繞，佛號：凈光智勝幢。此上過佛剎微塵數世界，有世界，名：種種光明華莊嚴，以一切寶王為際，依眾色金剛尸羅幢海住；其狀猶如摩尼蓮華，以金剛摩尼寶光云而覆其上，四佛剎微塵數世界周匝圍繞，純一清凈，佛號：金剛光明無量精進力善出現。此上過佛剎微塵數世界，有世界，名：普放妙華光，以一切寶鈴莊嚴網為際，依一切樹林莊嚴寶輪網海住；其形普方而多有隅角，梵音摩尼王云以覆其上，五佛剎微塵數世界周匝圍繞，佛號：香光喜力海。此上過佛剎微塵數世界，有世界，名：凈妙光明，以寶王莊嚴幢為際，依金剛宮殿海住；其形四方，摩尼輪髻帳云而覆其上，六佛剎微塵數世界周匝圍繞，佛號：普光自在幢。此上過佛剎微塵數世界，有世界，名：眾華焰莊嚴，以種種華莊嚴為際，依一切寶色焰海住；其狀猶如樓閣之形，一切寶色衣真珠欄楯云而覆其上，
【現代漢語翻譯】 現代漢語譯本： 在這些之上，經過了佛剎微塵數的世界，有一個世界，名為『種種香蓮華妙莊嚴』（以各種香氣和蓮花裝飾的奇妙莊嚴）。它以一切莊嚴的器具為邊界，依靠寶蓮花網而住；它的形狀像獅子座，上面覆蓋著各種寶色的珠帳云，周圍環繞著兩個佛剎微塵數的世界。那裡的佛號為『師子光勝照』（獅子般的光明殊勝照耀）。
在這些之上，又經過了佛剎微塵數的世界，有一個世界，名為『一切寶莊嚴普照光』（一切珍寶裝飾的普遍照耀之光）。它以香風輪為邊界，依靠各種寶華瓔珞而住；它的形狀是八角形，上面覆蓋著奇妙的光明摩尼日輪云，周圍環繞著三個佛剎微塵數的世界。那裡的佛號為『凈光智勝幢』（清凈光明智慧殊勝的旗幟）。
在這些之上，又經過了佛剎微塵數的世界，有一個世界，名為『種種光明華莊嚴』（各種光明花朵的莊嚴）。它以一切寶王為邊界，依靠各種顏色的金剛尸羅幢海而住；它的形狀像摩尼蓮花，上面覆蓋著金剛摩尼寶光云，周圍環繞著四個佛剎微塵數的世界，純凈無染。那裡的佛號為『金剛光明無量精進力善出現』（金剛般的光明，無量精進的力量，善巧地顯現）。
在這些之上，又經過了佛剎微塵數的世界，有一個世界，名為『普放妙華光』（普遍散發奇妙花朵的光芒）。它以一切寶鈴莊嚴網為邊界，依靠一切樹林莊嚴的寶輪網海而住；它的形狀是普遍的方形，但有很多角，上面覆蓋著梵音摩尼王云，周圍環繞著五個佛剎微塵數的世界。那裡的佛號為『香光喜力海』（香氣光明喜悅力量的海洋）。
在這些之上，又經過了佛剎微塵數的世界，有一個世界，名為『凈妙光明』（清凈奇妙的光明）。它以寶王莊嚴幢為邊界，依靠金剛宮殿海而住；它的形狀是四方形，上面覆蓋著摩尼輪髻帳云，周圍環繞著六個佛剎微塵數的世界。那裡的佛號為『普光自在幢』（普遍光明自在的旗幟）。
在這些之上，又經過了佛剎微塵數的世界，有一個世界，名為『眾華焰莊嚴』（眾多花朵火焰的莊嚴）。它以各種花朵的莊嚴為邊界，依靠一切寶色火焰海而住；它的形狀像樓閣，上面覆蓋著各種寶色的衣物和珍珠欄桿云。
【English Translation】 English version: Above these, passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'Variously Fragrant Lotus Flower Marvelous Adornment' (adorned with various fragrances and lotus flowers). It is bounded by all kinds of adornments and rests upon a net of jeweled lotuses; its shape is like a lion's seat, covered above by clouds of jeweled curtains of all colors, and surrounded by two Buddha-land dust particle worlds. The Buddha there is named 'Lion Light Supreme Illumination' (the supreme illumination of lion-like light).
Above these, again passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'All Jewel Adornment Universal Illumination Light' (the universal illumination light of all jewel adornments). It is bounded by a wheel of fragrant wind and rests upon various jeweled flower garlands; its shape is octagonal, covered above by marvelous light mani sun wheel clouds, and surrounded by three Buddha-land dust particle worlds. The Buddha there is named 'Pure Light Wisdom Supreme Banner' (the banner of pure light and supreme wisdom).
Above these, again passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'Variously Luminous Flower Adornment' (the adornment of various luminous flowers). It is bounded by all jewel kings and rests upon a sea of multi-colored vajra shila banners; its shape is like a mani lotus flower, covered above by vajra mani jewel light clouds, and surrounded by four Buddha-land dust particle worlds, purely immaculate. The Buddha there is named 'Vajra Light Immeasurable Diligence Power Well Manifested' (the vajra-like light, immeasurable diligence power, well manifested).
Above these, again passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'Universally Emitting Marvelous Flower Light' (universally emitting the light of marvelous flowers). It is bounded by a net of all jeweled bell adornments and rests upon a sea of jeweled wheel nets adorned with all forests; its shape is generally square but with many corners, covered above by Brahma sound mani king clouds, and surrounded by five Buddha-land dust particle worlds. The Buddha there is named 'Fragrant Light Joy Power Ocean' (the ocean of fragrant light and joy power).
Above these, again passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'Pure Marvelous Light' (pure and marvelous light). It is bounded by a jeweled king adornment banner and rests upon a sea of vajra palaces; its shape is square, covered above by mani wheel topknot curtain clouds, and surrounded by six Buddha-land dust particle worlds. The Buddha there is named 'Universal Light Self-Mastery Banner' (the banner of universal light and self-mastery).
Above these, again passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'Multitude of Flower Flame Adornment' (the adornment of a multitude of flower flames). It is bounded by various flower adornments and rests upon a sea of all jeweled color flames; its shape is like a pavilion, covered above by clouds of all jeweled color garments and pearl railings.
七佛剎微塵數世界周匝圍繞，純一清凈，佛號：歡喜海功德名稱自在光。此上過佛剎微塵數世界，有世界，名：出生威力地，以出一切聲摩尼王莊嚴為際，依種種寶色蓮華座虛空海住；其狀猶如因陀羅網，以無邊色華網云而覆其上，八佛剎微塵數世界周匝圍繞，佛號：廣大名稱智海幢。此上過佛剎微塵數世界，有世界，名：出妙音聲，以心王摩尼莊嚴輪為際，依恒出一切妙音聲莊嚴云摩尼王海住；其狀猶如梵天身形，無量寶莊嚴師子座云而覆其上，九佛剎微塵數世界周匝圍繞，佛號：清凈月光明相無能摧伏。此上過佛剎微塵數世界，有世界，名：金剛幢，以無邊莊嚴真珠藏寶瓔珞為際，依一切莊嚴寶師子座摩尼海住；其狀周圓，十須彌山微塵數一切香摩尼華須彌云彌覆其上，十佛剎微塵數世界周匝圍繞，純一清凈，佛號：一切法海最勝王。此上過佛剎微塵數世界，有世界，名：恒出現帝青寶光明，以極堅牢不可壞金剛莊嚴為際，依種種殊異華海住；其狀猶如半月之形，諸天寶帳云而覆其上，十一佛剎微塵數世界周匝圍繞，佛號：無量功德法。此上過佛剎微塵數世界，有世界，名：光明照耀，以普光莊嚴為際，依華旋香水海住；狀如華旋，種種衣云而覆其上，十二佛剎微塵數世界周匝圍繞，佛號：超釋梵。此上過佛剎微
【現代漢語翻譯】 現代漢語譯本：有七佛剎微塵數（指極多的數量）世界圍繞，它們純凈無染，其中的佛號為：歡喜海功德名稱自在光（指佛的稱號，意為具有歡喜、功德、名稱和自在光明的佛）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：出生威力地（指具有強大力量的世界），以能發出一切聲音的摩尼寶王（指珍貴的寶物）莊嚴為邊界，依靠各種寶色蓮花座虛空海而存在；它的形狀像因陀羅網（指帝釋天的網，象徵無限），上面覆蓋著無邊色彩的華網云，有八佛剎微塵數的世界圍繞，其中的佛號為：廣大名稱智海幢（指具有廣大名稱、智慧如海的佛）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：出妙音聲（指能發出美妙聲音的世界），以心王摩尼（指珍貴的心形寶物）莊嚴輪為邊界，依靠恒常發出一切美妙聲音的莊嚴云摩尼寶王海而存在；它的形狀像梵天（指印度教中的創造神）的身形，上面覆蓋著無量寶莊嚴的獅子座云，有九佛剎微塵數的世界圍繞，其中的佛號為：清凈月光明相無能摧伏（指具有清凈月光般光明，且不可戰勝的佛）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：金剛幢（指堅固如金剛的世界），以無邊莊嚴的珍珠藏寶瓔珞（指珍貴的裝飾品）為邊界，依靠一切莊嚴的寶獅子座摩尼海而存在；它的形狀是圓形的，上面覆蓋著十須彌山微塵數（指極多的數量）的一切香摩尼花須彌云，有十佛剎微塵數的世界圍繞，它們純凈無染，其中的佛號為：一切法海最勝王（指在一切佛法中最為殊勝的佛）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：恒出現帝青寶光明（指恒常發出帝青色寶光的世界），以極其堅牢不可破壞的金剛莊嚴為邊界，依靠各種殊異的華海而存在；它的形狀像半月形，上面覆蓋著諸天寶帳云，有十一佛剎微塵數的世界圍繞，其中的佛號為：無量功德法（指具有無量功德的佛法）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：光明照耀（指光明照耀的世界），以普光莊嚴為邊界，依靠華旋香水海而存在；形狀像華旋，上面覆蓋著各種衣云，有十二佛剎微塵數的世界圍繞，其中的佛號為：超釋梵（指超越釋迦牟尼和梵天的佛）。
【English Translation】 English version: There are worlds surrounded by seven Buddha-lands' dust-mote numbers (referring to an extremely large quantity), which are purely clean, and the Buddha there is named: Joyful Ocean Merit Name Self-Mastery Light (referring to a Buddha's title, meaning a Buddha with joy, merit, name, and self-mastery light). Above this, passing through Buddha-lands' dust-mote number of worlds, there is a world named: Birth Power Ground (referring to a world with great power), with the boundary adorned by the Mani Jewel King (referring to precious jewels) that can produce all sounds, existing based on various precious-colored lotus seat void seas; its shape is like Indra's net (referring to the net of Indra, symbolizing infinity), covered by boundless colored flower net clouds, surrounded by eight Buddha-lands' dust-mote number of worlds, and the Buddha there is named: Vast Name Wisdom Ocean Banner (referring to a Buddha with a vast name and wisdom like the ocean). Above this, passing through Buddha-lands' dust-mote number of worlds, there is a world named: Emanating Wonderful Sounds (referring to a world that can emit wonderful sounds), with the boundary adorned by the Mind King Mani (referring to a precious heart-shaped jewel) adorned wheel, existing based on the constantly emanating all wonderful sounds adorned cloud Mani Jewel King sea; its shape is like the form of Brahma (referring to the Hindu god of creation), covered by immeasurable precious adorned lion seat clouds, surrounded by nine Buddha-lands' dust-mote number of worlds, and the Buddha there is named: Pure Moon Light Appearance Unconquerable (referring to a Buddha with pure moonlight-like light and is invincible). Above this, passing through Buddha-lands' dust-mote number of worlds, there is a world named: Vajra Banner (referring to a world as firm as Vajra), with the boundary adorned by boundless precious pearl treasure necklaces (referring to precious ornaments), existing based on all adorned precious lion seat Mani seas; its shape is round, covered by ten Sumeru mountain dust-mote number (referring to an extremely large quantity) of all fragrant Mani flower Sumeru clouds, surrounded by ten Buddha-lands' dust-mote number of worlds, which are purely clean, and the Buddha there is named: All Dharma Ocean Supreme King (referring to the most supreme Buddha in all Buddhist teachings). Above this, passing through Buddha-lands' dust-mote number of worlds, there is a world named: Constantly Appearing Imperial Blue Jewel Light (referring to a world that constantly emits imperial blue jewel light), with the boundary adorned by extremely firm and indestructible Vajra adornments, existing based on various unique flower seas; its shape is like a half-moon, covered by celestial treasure tent clouds, surrounded by eleven Buddha-lands' dust-mote number of worlds, and the Buddha there is named: Immeasurable Merit Dharma (referring to the Dharma with immeasurable merit). Above this, passing through Buddha-lands' dust-mote number of worlds, there is a world named: Light Illumination (referring to a world of light illumination), with the boundary adorned by universal light adornments, existing based on flower swirl fragrant water seas; its shape is like a flower swirl, covered by various clothing clouds, surrounded by twelve Buddha-lands' dust-mote number of worlds, and the Buddha there is named: Transcending Shakra and Brahma (referring to a Buddha who transcends Shakyamuni and Brahma).
塵數世界，至此世界，名：娑婆，以金剛莊嚴為際，依種種色風輪所持蓮華網住；狀如虛空，以普圓滿天宮殿莊嚴虛空云而覆其上，十三佛剎微塵數世界周匝圍繞，其佛即是毗盧遮那如來世尊。此上過佛剎微塵數世界，有世界，名：寂靜離塵光，以一切寶莊嚴為際，依種種寶衣海住；其狀猶如執金剛形，無邊色金剛云而覆其上，十四佛剎微塵數世界周匝圍繞，佛號：遍法界勝音。此上過佛剎微塵數世界，有世界，名：眾妙光明燈，以一切莊嚴帳為際，依凈華網海住；其狀猶如卐字之形，摩尼樹香水海云而覆其上，十五佛剎微塵數世界周匝圍繞，純一清凈，佛號：不可摧伏力普照幢。此上過佛剎微塵數世界，有世界，名：清凈光遍照，以無盡寶云摩尼王為際，依種種香焰蓮華海住；其狀猶如龜甲之形，圓光摩尼輪栴檀云而覆其上，十六佛剎微塵數世界周匝圍繞，佛號：清凈日功德眼。此上過佛剎微塵數世界，有世界，名：寶莊嚴藏，以一切眾生形摩尼王為際，依光明藏摩尼王海住；其形八隅，以一切輪圍山寶莊嚴華樹網彌覆其上，十七佛剎微塵數世界周匝圍繞，佛號：無礙智光明遍照十方。此上過佛剎微塵數世界，有世界，名：離塵，以一切殊妙相莊嚴為際，依眾妙華師子座海住；狀如珠瓔，以一切寶香摩尼王圓光云而
【現代漢語翻譯】 現代漢語譯本 從微塵數世界到這個世界，名為'娑婆'（Saha，意為堪忍），以金剛莊嚴為邊界，依靠各種顏色的風輪所支撐的蓮花網而住；形狀如同虛空，以普遍圓滿的天宮殿莊嚴虛空云覆蓋其上，有十三佛剎微塵數的世界環繞，那裡的佛就是毗盧遮那如來世尊（Vairocana，意為光明遍照）。 在此之上，經過微塵數的世界，有一個世界，名為'寂靜離塵光'，以一切寶物莊嚴為邊界，依靠各種寶衣海而住；其形狀猶如執金剛形，無邊色彩的金剛云覆蓋其上，有十四佛剎微塵數的世界環繞，佛號為'遍法界勝音'。 在此之上，經過微塵數的世界，有一個世界，名為'眾妙光明燈'，以一切莊嚴帳為邊界，依靠清凈的蓮花網海而住；其形狀猶如'卍'字形，摩尼樹香水海云覆蓋其上，有十五佛剎微塵數的世界環繞，純一清凈，佛號為'不可摧伏力普照幢'。 在此之上，經過微塵數的世界，有一個世界，名為'清凈光遍照'，以無盡寶云摩尼王為邊界，依靠各種香焰蓮花海而住；其形狀猶如龜甲之形，圓光摩尼輪栴檀云覆蓋其上，有十六佛剎微塵數的世界環繞，佛號為'清凈日功德眼'。 在此之上，經過微塵數的世界，有一個世界，名為'寶莊嚴藏'，以一切眾生形摩尼王為邊界，依靠光明藏摩尼王海而住；其形狀為八角形，以一切輪圍山寶莊嚴華樹網覆蓋其上，有十七佛剎微塵數的世界環繞，佛號為'無礙智光明遍照十方'。 在此之上，經過微塵數的世界，有一個世界，名為'離塵'，以一切殊妙相莊嚴為邊界，依靠眾妙華獅子座海而住；形狀如同珠瓔，以一切寶香摩尼王圓光云而
【English Translation】 English version From the number of dust-like worlds to this world, named 'Saha' (meaning 'enduring'), with a boundary of Vajra (diamond) adornment, dwelling upon a lotus net held by various colored wind wheels; its shape is like space, covered by universally complete heavenly palace clouds, surrounded by thirteen Buddha-lands of dust-like worlds, and the Buddha there is Vairocana Tathagata (meaning 'the one who illuminates everywhere'). Above this, passing through dust-like worlds, there is a world named 'Silent Light Free from Dust', with a boundary of all precious adornments, dwelling upon various precious garment seas; its shape is like a Vajra-holding form, covered by boundless colored Vajra clouds, surrounded by fourteen Buddha-lands of dust-like worlds, and the Buddha is named 'Victorious Sound Throughout the Dharma Realm'. Above this, passing through dust-like worlds, there is a world named 'Lamp of All Wonderful Lights', with a boundary of all adorned canopies, dwelling upon a pure lotus net sea; its shape is like the '卍' character, covered by Mani tree fragrant water sea clouds, surrounded by fifteen Buddha-lands of dust-like worlds, purely clean, and the Buddha is named 'Unconquerable Power Universally Illuminating Banner'. Above this, passing through dust-like worlds, there is a world named 'Pure Light Universally Illuminating', with a boundary of endless precious cloud Mani kings, dwelling upon various fragrant flame lotus seas; its shape is like a tortoise shell, covered by round light Mani wheel sandalwood clouds, surrounded by sixteen Buddha-lands of dust-like worlds, and the Buddha is named 'Pure Sun Merit Eye'. Above this, passing through dust-like worlds, there is a world named 'Treasury of Precious Adornments', with a boundary of all sentient being-shaped Mani kings, dwelling upon a light treasury Mani king sea; its shape is octagonal, covered by all wheel-enclosing mountain precious adorned flower tree nets, surrounded by seventeen Buddha-lands of dust-like worlds, and the Buddha is named 'Unobstructed Wisdom Light Universally Illuminating the Ten Directions'. Above this, passing through dust-like worlds, there is a world named 'Free from Dust', with a boundary of all extraordinary and wonderful adornments, dwelling upon a sea of wonderful flower lion thrones; its shape is like a pearl necklace, with all precious fragrant Mani king round light clouds
覆其上，十八佛剎微塵數世界周匝圍繞，純一清凈，佛號：無量方便最勝幢。此上過佛剎微塵數世界，有世界，名：清凈光普照，以出無盡寶云摩尼王為際，依無量色香焰須彌山海住；其狀猶如寶華旋布，以無邊色光明摩尼王帝青雲而覆其上，十九佛剎微塵數世界周匝圍繞，佛號：普照法界虛空光。此上過佛剎微塵數世界，有世界，名：妙寶焰，以普光明日月寶為際，依一切諸天形摩尼王海住；其狀猶如寶莊嚴具，以一切寶衣幢云及摩尼燈藏網而覆其上，二十佛剎微塵數世界周匝圍繞，純一清凈，佛號：福德相光明。
「諸佛子！此遍照十方熾然寶光明世界種，有如是等不可說佛剎微塵數廣大世界，各各所依住，各各形狀，各各體性，各各方面，各各趣入，各各莊嚴，各各分齊，各各行列，各各無差別，各各力加持，周匝圍繞。所謂：十佛剎微塵數迴轉形世界、十佛剎微塵數江河形世界、十佛剎微塵數漩流形世界、十佛剎微塵數輪輞形世界、十佛剎微塵數壇墠形世界、十佛剎微塵數樹林形世界、十佛剎微塵數樓觀形世界、十佛剎微塵數尸羅幢形世界、十佛剎微塵數普方形世界、十佛剎微塵數胎藏形世界、十佛剎微塵數蓮華形世界、十佛剎微塵數佉勒迦形世界、十佛剎微塵數種種眾生形世界、十佛剎微塵數佛相形
【現代漢語翻譯】 現代漢語譯本：在其之上，有十八個佛剎微塵數（佛剎：佛所教化的世界；微塵數：像微塵一樣多的數量，形容極多）的世界環繞，純凈無染，佛號為：無量方便最勝幢（無量方便：無量的善巧方法；最勝幢：最殊勝的旗幟，比喻佛的智慧和功德）。此上再過佛剎微塵數的世界，有一個世界，名為：清凈光普照，以出無盡寶云摩尼王（摩尼王：如意寶珠）為邊界，依無量色香焰須彌山海（須彌山：佛教宇宙觀中的中心山）而住；其形狀猶如寶華旋轉分佈，以無邊色光明摩尼王帝青雲覆蓋其上，有十九個佛剎微塵數的世界環繞，佛號為：普照法界虛空光（法界：宇宙萬法；虛空光：像虛空一樣無邊無際的光明）。此上再過佛剎微塵數的世界，有一個世界，名為：妙寶焰，以普光明日月寶為邊界，依一切諸天形摩尼王海而住；其形狀猶如寶莊嚴具，以一切寶衣幢云及摩尼燈藏網覆蓋其上，有二十個佛剎微塵數的世界環繞，純凈無染，佛號為：福德相光明（福德相：福德的相貌）。 『諸佛子！此遍照十方熾然寶光明世界種（世界種：宇宙中世界的集合），有如是等不可說佛剎微塵數廣大世界，各各所依住，各各形狀，各各體性，各各方面，各各趣入，各各莊嚴，各各分齊，各各行列，各各無差別，各各力加持，周匝圍繞。所謂：十佛剎微塵數迴轉形世界、十佛剎微塵數江河形世界、十佛剎微塵數漩流形世界、十佛剎微塵數輪輞形世界、十佛剎微塵數壇墠形世界、十佛剎微塵數樹林形世界、十佛剎微塵數樓觀形世界、十佛剎微塵數尸羅幢形世界、十佛剎微塵數普方形世界、十佛剎微塵數胎藏形世界、十佛剎微塵數蓮華形世界、十佛剎微塵數佉勒迦形世界、十佛剎微塵數種種眾生形世界、十佛剎微塵數佛相形世界。』
【English Translation】 English version: Above it, eighteen Buddha-lands' dust-mote number (Buddha-lands: worlds where Buddhas teach; dust-mote number: a number as numerous as dust motes, describing an extremely large quantity) of worlds encircle it, purely immaculate, with the Buddha named: Immeasurable Expedient Supreme Banner (Immeasurable Expedient: immeasurable skillful means; Supreme Banner: the most supreme banner, a metaphor for the Buddha's wisdom and merit). Above this, passing beyond a Buddha-lands' dust-mote number of worlds, there is a world named: Pure Light Universally Illuminating, with the boundary of the emerging Endless Treasure Cloud Mani King (Mani King: wish-fulfilling jewel), dwelling upon immeasurable colored fragrant flame Sumeru mountains and seas (Sumeru mountain: the central mountain in Buddhist cosmology); its shape is like precious flowers rotating and spreading, covered by the boundless colored light Mani King lapis lazuli clouds, encircled by nineteen Buddha-lands' dust-mote number of worlds, with the Buddha named: Universally Illuminating Dharma Realm Void Light (Dharma Realm: the universe and all its phenomena; Void Light: light as boundless as the void). Above this, passing beyond a Buddha-lands' dust-mote number of worlds, there is a world named: Wondrous Treasure Flame, with the boundary of the Universal Light Sun and Moon Treasure, dwelling upon all the celestial forms of Mani King seas; its shape is like precious adornments, covered by all precious clothing banners clouds and Mani lamp treasury nets, encircled by twenty Buddha-lands' dust-mote number of worlds, purely immaculate, with the Buddha named: Auspicious Virtue Appearance Light (Auspicious Virtue Appearance: the appearance of auspicious virtue). 'Oh, Buddhas' children! This Universally Illuminating Ten Directions Blazing Treasure Light world-seed (world-seed: a collection of worlds in the universe), has such unspeakable Buddha-lands' dust-mote number of vast worlds, each with its own dwelling, each with its own shape, each with its own essence, each with its own aspect, each with its own entry, each with its own adornment, each with its own boundary, each with its own arrangement, each without difference, each with its own power blessing, encircling all around. Namely: ten Buddha-lands' dust-mote number of rotating-shaped worlds, ten Buddha-lands' dust-mote number of river-shaped worlds, ten Buddha-lands' dust-mote number of whirlpool-shaped worlds, ten Buddha-lands' dust-mote number of wheel-rim-shaped worlds, ten Buddha-lands' dust-mote number of altar-shaped worlds, ten Buddha-lands' dust-mote number of forest-shaped worlds, ten Buddha-lands' dust-mote number of pavilion-shaped worlds, ten Buddha-lands' dust-mote number of Shila banner-shaped worlds, ten Buddha-lands' dust-mote number of universally square-shaped worlds, ten Buddha-lands' dust-mote number of womb-shaped worlds, ten Buddha-lands' dust-mote number of lotus-shaped worlds, ten Buddha-lands' dust-mote number of Khareka-shaped worlds, ten Buddha-lands' dust-mote number of various sentient being-shaped worlds, ten Buddha-lands' dust-mote number of Buddha-form-shaped worlds.'
世界、十佛剎微塵數圓光形世界、十佛剎微塵數云形世界、十佛剎微塵數網形世界、十佛剎微塵數門闥形世界……。如是等，有不可說佛剎微塵數。此一一世界，各有十佛剎微塵數廣大世界周匝圍繞。此諸世界，一一復有如上所說微塵數世界而為眷屬。如是所說一切世界，皆在此無邊妙華光香水海及圍繞此海香水河中。」
大方廣佛華嚴經卷第八 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第九
于闐國三藏實叉難陀奉 制譯
華藏世界品第五之二
爾時，普賢菩薩復告大眾言：
「諸佛子！此無邊妙華光香水海東，次有香水海，名：離垢焰藏；出大蓮華，名：一切香摩尼王妙莊嚴；有世界種而住其上，名：遍照剎旋，以菩薩行吼音為體。此中最下方，有世界，名：宮殿莊嚴幢；其形四方，依一切寶莊嚴海住，蓮華光網云彌覆其上，佛剎微塵數世界圍繞，純一清凈，佛號：眉間光遍照。此上過佛剎微塵數世界，有世界，名：德華藏；其形周圓，依一切寶華蕊海住，真珠幢師子座云彌覆其上，二佛剎微塵數世界圍繞，佛號：一切無邊法海慧。此上過佛剎微塵數世界，有世界，名：善變化妙香輪；形如金剛，依一切寶莊嚴鈴網海住，種種莊嚴圓
【現代漢語翻譯】 現代漢語譯本：世界，有十佛剎微塵數（佛剎：佛所教化的國土；微塵數：像微塵一樣多的數量，形容極多）圓光形世界，十佛剎微塵數云形世界，十佛剎微塵數網形世界，十佛剎微塵數門闥形世界……。像這樣，有不可說佛剎微塵數的世界。這每一個世界，各有十佛剎微塵數廣大世界周匝圍繞。這些世界，每一個又各有如上面所說的微塵數世界作為眷屬。像這樣所說的一切世界，都在這無邊妙華光香水海以及圍繞這海的香水河中。
現代漢語譯本：這時，普賢菩薩又告訴大眾說：
『諸位佛子！這無邊妙華光香水海的東邊，依次有香水海，名叫：離垢焰藏；生出大蓮花，名叫：一切香摩尼王妙莊嚴；有一個世界種住在上面，名叫：遍照剎旋，以菩薩行吼音為本體。這其中最下方，有一個世界，名叫：宮殿莊嚴幢；它的形狀是四方形，依一切寶莊嚴海而住，蓮花光網云覆蓋在它的上面，有佛剎微塵數的世界圍繞著它，純一清凈，佛號：眉間光遍照。在這上面經過佛剎微塵數的世界，有一個世界，名叫：德華藏；它的形狀是圓形的，依一切寶華蕊海而住，真珠幢獅子座云覆蓋在它的上面，有二佛剎微塵數的世界圍繞著它，佛號：一切無邊法海慧。在這上面經過佛剎微塵數的世界，有一個世界，名叫：善變化妙香輪；形狀像金剛，依一切寶莊嚴鈴網海而住，各種莊嚴圓滿。
【English Translation】 English version: Worlds, there are worlds shaped like round lights as many as the dust particles of ten Buddha lands (Buddha land: the territory where a Buddha teaches; dust particle number: a number as many as dust particles, describing an extremely large quantity), worlds shaped like clouds as many as the dust particles of ten Buddha lands, worlds shaped like nets as many as the dust particles of ten Buddha lands, worlds shaped like gates as many as the dust particles of ten Buddha lands... Like this, there are unspeakable numbers of worlds as many as the dust particles of Buddha lands. Each of these worlds is surrounded by ten Buddha land dust particle number of vast worlds. Each of these worlds is again accompanied by the dust particle number of worlds as mentioned above. All the worlds mentioned like this are within this boundless wondrous flower light fragrant water sea and the fragrant water rivers surrounding this sea.
English version: At that time, Bodhisattva Samantabhadra again addressed the assembly:
'Oh, Buddhas' disciples! To the east of this boundless wondrous flower light fragrant water sea, there is a fragrant water sea in sequence, named: 'Store of Flame Free from Impurities'; it produces a great lotus flower, named: 'Wondrous Adornment of All Fragrant Mani King'; a world seed dwells upon it, named: 'Universal Illumination Revolving Land', with the roar of Bodhisattva's practice as its essence. In the lowest part of this, there is a world, named: 'Palace Adornment Banner'; its shape is square, dwelling upon the sea of all precious adornments, covered by a lotus light net cloud, surrounded by worlds as many as the dust particles of Buddha lands, purely clean, the Buddha's name is: 'Light Between the Eyebrows Universally Illuminating'. Above this, passing through worlds as many as the dust particles of Buddha lands, there is a world, named: 'Virtue Flower Store'; its shape is round, dwelling upon the sea of all precious flower stamens, covered by a pearl banner lion seat cloud, surrounded by worlds as many as two Buddha land dust particles, the Buddha's name is: 'Wisdom of All Boundless Dharma Sea'. Above this, passing through worlds as many as the dust particles of Buddha lands, there is a world, named: 'Good Transformation Wondrous Fragrant Wheel'; its shape is like a diamond, dwelling upon the sea of all precious adornment bell nets, with various adornments complete.'
光云彌覆其上，三佛剎微塵數世界圍繞，佛號：功德相光明普照。此上過佛剎微塵數世界，有世界，名：妙色光明；其狀猶如摩尼寶輪，依無邊色寶香水海住，普光明真珠樓閣云彌覆其上，四佛剎微塵數世界圍繞，純一清凈，佛號：善眷屬出興遍照。此上過佛剎微塵數世界，有世界，名：善蓋覆；狀如蓮華，依金剛香水海住，離塵光明香水云彌覆其上，五佛剎微塵數世界圍繞，佛號：法喜無盡慧。此上過佛剎微塵數世界，有世界，名：尸利華光輪；其形三角，依一切堅固寶莊嚴海住，菩薩摩尼冠光明雲彌覆其上，六佛剎微塵數世界圍繞，佛號：清凈普光明雲。此上過佛剎微塵數世界，有世界，名：寶蓮華莊嚴；形如半月，依一切蓮華莊嚴海住，一切寶華云彌覆其上，七佛剎微塵數世界圍繞，純一清凈，佛號：功德華清凈眼。此上過佛剎微塵數世界，有世界，名：無垢焰莊嚴；其狀猶如寶燈行列，依寶焰藏海住，常雨香水種種身云彌覆其上，八佛剎微塵數世界圍繞，佛號：慧力無能勝。此上過佛剎微塵數世界，有世界，名：妙梵音；形如卐字，依寶衣幢海住，一切華莊嚴帳云彌覆其上，九佛剎微塵數世界圍繞，佛號：廣大目如空中凈月。此上過佛剎微塵數世界，有世界，名：微塵數音聲；其狀猶如因陀羅網，依一切寶水
【現代漢語翻譯】 現代漢語譯本：光芒如雲般覆蓋其上，有三佛剎微塵數（形容極多）的世界圍繞，佛號是：功德相光明普照（佛的名號）。在此之上，經過佛剎微塵數的世界，有一個世界，名為：妙色光明；它的形狀像摩尼寶輪（一種寶珠），依附在無邊色彩的寶香水海中，普光明真珠樓閣云覆蓋其上，有四佛剎微塵數的世界圍繞，純凈無雜，佛號是：善眷屬出興遍照（佛的名號）。在此之上，經過佛剎微塵數的世界，有一個世界，名為：善蓋覆；形狀像蓮花，依附在金剛香水海中，離塵光明香水云覆蓋其上，有五佛剎微塵數的世界圍繞，佛號是：法喜無盡慧（佛的名號）。在此之上，經過佛剎微塵數的世界，有一個世界，名為：尸利華光輪；它的形狀是三角形，依附在一切堅固寶莊嚴海中，菩薩摩尼冠光明雲覆蓋其上，有六佛剎微塵數的世界圍繞，佛號是：清凈普光明雲（佛的名號）。在此之上，經過佛剎微塵數的世界，有一個世界，名為：寶蓮華莊嚴；形狀像半月，依附在一切蓮花莊嚴海中，一切寶華云覆蓋其上，有七佛剎微塵數的世界圍繞，純凈無雜，佛號是：功德華清凈眼（佛的名號）。在此之上，經過佛剎微塵數的世界，有一個世界，名為：無垢焰莊嚴；它的形狀像寶燈排列，依附在寶焰藏海中，常降香水和各種身云覆蓋其上，有八佛剎微塵數的世界圍繞，佛號是：慧力無能勝（佛的名號）。在此之上，經過佛剎微塵數的世界，有一個世界，名為：妙梵音；形狀像卍字，依附在寶衣幢海中，一切華莊嚴帳云覆蓋其上，有九佛剎微塵數的世界圍繞，佛號是：廣大目如空中凈月（佛的名號）。在此之上，經過佛剎微塵數的世界，有一個世界，名為：微塵數音聲；它的形狀像因陀羅網（帝釋天的宮殿），依附在一切寶水中 English version: A cloud of light covers it, and it is surrounded by worlds equal to the dust particles of three Buddha lands. The Buddha's name is: 'Merit Appearance Light Universally Illuminating'. Beyond this, passing through worlds equal to the dust particles of Buddha lands, there is a world named: 'Wonderful Color Light'; its shape is like a Mani jewel wheel, residing in a boundless sea of colorful, fragrant water. A cloud of universally illuminating pearl pavilions covers it, and it is surrounded by worlds equal to the dust particles of four Buddha lands, purely and immaculately. The Buddha's name is: 'Good Retinue Arising and Universally Illuminating'. Beyond this, passing through worlds equal to the dust particles of Buddha lands, there is a world named: 'Good Covering'; its shape is like a lotus flower, residing in a Vajra fragrant water sea. A cloud of dust-free, bright, fragrant water covers it, and it is surrounded by worlds equal to the dust particles of five Buddha lands. The Buddha's name is: 'Dharma Joy Inexhaustible Wisdom'. Beyond this, passing through worlds equal to the dust particles of Buddha lands, there is a world named: 'Shri Flower Light Wheel'; its shape is triangular, residing in a sea adorned with all firm treasures. A cloud of Bodhisattva Mani crown light covers it, and it is surrounded by worlds equal to the dust particles of six Buddha lands. The Buddha's name is: 'Pure Universal Bright Cloud'. Beyond this, passing through worlds equal to the dust particles of Buddha lands, there is a world named: 'Treasure Lotus Flower Adornment'; its shape is like a half-moon, residing in a sea adorned with all lotus flowers. A cloud of all precious flowers covers it, and it is surrounded by worlds equal to the dust particles of seven Buddha lands, purely and immaculately. The Buddha's name is: 'Merit Flower Pure Eye'. Beyond this, passing through worlds equal to the dust particles of Buddha lands, there is a world named: 'Immaculate Flame Adornment'; its shape is like a row of precious lamps, residing in a sea of treasure flames. Clouds of fragrant water and various forms constantly rain down upon it, and it is surrounded by worlds equal to the dust particles of eight Buddha lands. The Buddha's name is: 'Wisdom Power Unsurpassed'. Beyond this, passing through worlds equal to the dust particles of Buddha lands, there is a world named: 'Wonderful Brahma Sound'; its shape is like a swastika, residing in a sea of treasure garment banners. A cloud of all flower-adorned canopies covers it, and it is surrounded by worlds equal to the dust particles of nine Buddha lands. The Buddha's name is: 'Vast Eye Like a Pure Moon in the Sky'. Beyond this, passing through worlds equal to the dust particles of Buddha lands, there is a world named: 'Dust Particle Number of Sounds'; its shape is like Indra's net, residing in all precious waters.
【English Translation】 A cloud of light covers it, and it is surrounded by worlds equal to the dust particles of three Buddha lands. The Buddha's name is: 'Merit Appearance Light Universally Illuminating'. Beyond this, passing through worlds equal to the dust particles of Buddha lands, there is a world named: 'Wonderful Color Light'; its shape is like a Mani jewel wheel, residing in a boundless sea of colorful, fragrant water. A cloud of universally illuminating pearl pavilions covers it, and it is surrounded by worlds equal to the dust particles of four Buddha lands, purely and immaculately. The Buddha's name is: 'Good Retinue Arising and Universally Illuminating'. Beyond this, passing through worlds equal to the dust particles of Buddha lands, there is a world named: 'Good Covering'; its shape is like a lotus flower, residing in a Vajra fragrant water sea. A cloud of dust-free, bright, fragrant water covers it, and it is surrounded by worlds equal to the dust particles of five Buddha lands. The Buddha's name is: 'Dharma Joy Inexhaustible Wisdom'. Beyond this, passing through worlds equal to the dust particles of Buddha lands, there is a world named: 'Shri Flower Light Wheel'; its shape is triangular, residing in a sea adorned with all firm treasures. A cloud of Bodhisattva Mani crown light covers it, and it is surrounded by worlds equal to the dust particles of six Buddha lands. The Buddha's name is: 'Pure Universal Bright Cloud'. Beyond this, passing through worlds equal to the dust particles of Buddha lands, there is a world named: 'Treasure Lotus Flower Adornment'; its shape is like a half-moon, residing in a sea adorned with all lotus flowers. A cloud of all precious flowers covers it, and it is surrounded by worlds equal to the dust particles of seven Buddha lands, purely and immaculately. The Buddha's name is: 'Merit Flower Pure Eye'. Beyond this, passing through worlds equal to the dust particles of Buddha lands, there is a world named: 'Immaculate Flame Adornment'; its shape is like a row of precious lamps, residing in a sea of treasure flames. Clouds of fragrant water and various forms constantly rain down upon it, and it is surrounded by worlds equal to the dust particles of eight Buddha lands. The Buddha's name is: 'Wisdom Power Unsurpassed'. Beyond this, passing through worlds equal to the dust particles of Buddha lands, there is a world named: 'Wonderful Brahma Sound'; its shape is like a swastika, residing in a sea of treasure garment banners. A cloud of all flower-adorned canopies covers it, and it is surrounded by worlds equal to the dust particles of nine Buddha lands. The Buddha's name is: 'Vast Eye Like a Pure Moon in the Sky'. Beyond this, passing through worlds equal to the dust particles of Buddha lands, there is a world named: 'Dust Particle Number of Sounds'; its shape is like Indra's net, residing in all precious waters.
海住，一切樂音寶蓋云彌覆其上，十佛剎微塵數世界圍繞，純一清凈，佛號：金色須彌燈。此上過佛剎微塵數世界，有世界，名：寶色莊嚴；形如卐字，依帝釋形寶王海住，日光明華云彌覆其上，十一佛剎微塵數世界圍繞，佛號：迥照法界光明智。此上過佛剎微塵數世界，有世界，名：金色妙光；其狀猶如廣大城廓，依一切寶莊嚴海住，道場寶華云彌覆其上，十二佛剎微塵數世界圍繞，佛號：寶燈普照幢。此上過佛剎微塵數世界，有世界，名：遍照光明輪；狀如華旋，依寶衣旋海住，佛音聲寶王樓閣云彌覆其上，十三佛剎微塵數世界圍繞，純一清凈，佛號：蓮華焰遍照。此上過佛剎微塵數世界，有世界，名：寶藏莊嚴；狀如四洲，依寶瓔珞須彌住，寶焰摩尼云彌覆其上，十四佛剎微塵數世界圍繞，佛號：無盡福開敷華。此上過佛剎微塵數世界，有世界，名：如映象普現；其狀猶如阿修羅身，依金剛蓮華海住，寶冠光影云彌覆其上，十五佛剎微塵數世界圍繞，佛號：甘露音。此上過佛剎微塵數世界，有世界，名：栴檀月；其形八隅，依金剛栴檀寶海住，真珠華摩尼云彌覆其上，十六佛剎微塵數世界圍繞，純一清凈，佛號：最勝法無等智。此上過佛剎微塵數世界，有世界，名：離垢光明；其狀猶如香水漩流，依無邊色寶光
【現代漢語翻譯】 現代漢語譯本 海住（菩薩名），一切美妙的音樂和寶蓋云覆蓋在其上，有十個佛剎微塵數的世界圍繞著它，純凈無染，那裡的佛號是：金色須彌燈（佛名）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：寶色莊嚴；形狀像卍字，依附於帝釋形狀的寶王海住（菩薩名），日光般的光華云覆蓋在其上，有十一個佛剎微塵數的世界圍繞著它，那裡的佛號是：迥照法界光明智（佛名）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：金色妙光；它的形狀像廣大的城廓，依附於一切寶莊嚴海住（菩薩名），道場的寶華云覆蓋在其上，有十二個佛剎微塵數的世界圍繞著它，那裡的佛號是：寶燈普照幢（佛名）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：遍照光明輪；形狀像花朵旋轉，依附於寶衣旋海住（菩薩名），佛音聲的寶王樓閣云覆蓋在其上，有十三個佛剎微塵數的世界圍繞著它，純凈無染，那裡的佛號是：蓮華焰遍照（佛名）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：寶藏莊嚴；形狀像四大洲，依附於寶瓔珞須彌住（菩薩名），寶焰摩尼云覆蓋在其上，有十四個佛剎微塵數的世界圍繞著它，那裡的佛號是：無盡福開敷華（佛名）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：如映象普現；它的形狀像阿修羅的身形，依附於金剛蓮華海住（菩薩名），寶冠的光影云覆蓋在其上，有十五個佛剎微塵數的世界圍繞著它，那裡的佛號是：甘露音（佛名）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：栴檀月；它的形狀是八個角，依附於金剛栴檀寶海住（菩薩名），真珠華摩尼云覆蓋在其上，有十六個佛剎微塵數的世界圍繞著它，純凈無染，那裡的佛號是：最勝法無等智（佛名）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：離垢光明；它的形狀像香水漩渦，依附於無邊色寶光
【English Translation】 English version Hai Zhu (a Bodhisattva's name), all delightful music and jeweled canopies cover it, surrounded by ten Buddha-lands' dust-mote number of worlds, purely immaculate, the Buddha there is named: Golden Sumeru Lamp (Buddha's name). Above this, passing through a Buddha-lands' dust-mote number of worlds, there is a world named: Jeweled Color Adornment; shaped like a swastika, relying on the Emperor Sakra-shaped Jeweled King Sea Dwelling (a Bodhisattva's name), sun-like radiant clouds cover it, surrounded by eleven Buddha-lands' dust-mote number of worlds, the Buddha there is named: Universally Illuminating Dharma Realm Wisdom Light (Buddha's name). Above this, passing through a Buddha-lands' dust-mote number of worlds, there is a world named: Golden Wonderful Light; its shape is like a vast city, relying on All Jeweled Adornment Sea Dwelling (a Bodhisattva's name), the Bodhi-mandala's jeweled flower clouds cover it, surrounded by twelve Buddha-lands' dust-mote number of worlds, the Buddha there is named: Jeweled Lamp Universally Illuminating Banner (Buddha's name). Above this, passing through a Buddha-lands' dust-mote number of worlds, there is a world named: Universally Illuminating Light Wheel; shaped like a flower's swirl, relying on Jeweled Garment Swirl Sea Dwelling (a Bodhisattva's name), the Buddha's voice jeweled king pavilion clouds cover it, surrounded by thirteen Buddha-lands' dust-mote number of worlds, purely immaculate, the Buddha there is named: Lotus Flame Universally Illuminating (Buddha's name). Above this, passing through a Buddha-lands' dust-mote number of worlds, there is a world named: Jeweled Treasury Adornment; shaped like the four continents, relying on Jeweled Necklace Sumeru Dwelling (a Bodhisattva's name), jeweled flame mani clouds cover it, surrounded by fourteen Buddha-lands' dust-mote number of worlds, the Buddha there is named: Endless Blessings Unfolding Flower (Buddha's name). Above this, passing through a Buddha-lands' dust-mote number of worlds, there is a world named: Like a Mirror Universally Manifesting; its shape is like an Asura's body, relying on Vajra Lotus Sea Dwelling (a Bodhisattva's name), jeweled crown light and shadow clouds cover it, surrounded by fifteen Buddha-lands' dust-mote number of worlds, the Buddha there is named: Ambrosia Sound (Buddha's name). Above this, passing through a Buddha-lands' dust-mote number of worlds, there is a world named: Sandalwood Moon; its shape has eight corners, relying on Vajra Sandalwood Jeweled Sea Dwelling (a Bodhisattva's name), pearl flower mani clouds cover it, surrounded by sixteen Buddha-lands' dust-mote number of worlds, purely immaculate, the Buddha there is named: Most Supreme Dharma Unequaled Wisdom (Buddha's name). Above this, passing through a Buddha-lands' dust-mote number of worlds, there is a world named: Immaculate Light; its shape is like a fragrant water vortex, relying on Boundless Color Jeweled Light
海住，妙香光明雲彌覆其上，十七佛剎微塵數世界圍繞，佛號：遍照虛空光明音。此上過佛剎微塵數世界，有世界，名：妙華莊嚴；其狀猶如旋繞之形，依一切華海住，一切樂音摩尼云彌覆其上，十八佛剎微塵數世界圍繞，佛號：普現勝光明。此上過佛剎微塵數世界，有世界，名：勝音莊嚴；其狀猶如師子之座，依金師子座海住，眾色蓮華藏師子座云彌覆其上，十九佛剎微塵數世界圍繞，佛號：無邊功德稱普光明。此上過佛剎微塵數世界，有世界，名：高勝燈；狀如佛掌，依寶衣服香幢海住，日輪普照寶王樓閣云彌覆其上，二十佛剎微塵數世界圍繞，純一清凈，佛號：普照虛空燈。
「諸佛子！此離垢焰藏香水海南，次有香水海，名：無盡光明輪；世界種，名：佛幢莊嚴；以一切佛功德海音聲為體。此中最下方，有世界，名：愛見華；狀如寶輪，依摩尼樹藏寶王海住，化現菩薩形寶藏云彌覆其上，佛剎微塵數世界圍繞，純一清凈，佛號：蓮華光歡喜面。此上過佛剎微塵數世界，有世界，名：妙音；佛號：須彌寶燈。此上過佛剎微塵數世界，有世界，名：眾寶莊嚴光；佛號：法界音聲幢。此上過佛剎微塵數世界，有世界，名：香藏金剛；佛號：光明音。此上過佛剎微塵數世界，有世界，名：凈妙音；佛號：最勝精
【現代漢語翻譯】 現代漢語譯本：海住（菩薩名），在上方，有美妙的香氣和光明如雲般覆蓋，有十七個佛剎微塵數的世界圍繞，佛號是：遍照虛空光明音（佛名）。在此之上，經過佛剎微塵數的世界，有一個世界，名為：妙華莊嚴；它的形狀像旋轉的形狀，依附於一切花海而住，一切悅耳的音樂和摩尼寶珠云覆蓋其上，有十八個佛剎微塵數的世界圍繞，佛號是：普現勝光明（佛名）。在此之上，經過佛剎微塵數的世界，有一個世界，名為：勝音莊嚴；它的形狀像獅子座，依附於金獅子座海而住，各種顏色的蓮花藏獅子座云覆蓋其上，有十九個佛剎微塵數的世界圍繞，佛號是：無邊功德稱普光明（佛名）。在此之上，經過佛剎微塵數的世界，有一個世界，名為：高勝燈；形狀像佛的手掌，依附於寶衣服香幢海而住，日輪普照的寶王樓閣云覆蓋其上，有二十個佛剎微塵數的世界圍繞，純凈無雜，佛號是：普照虛空燈（佛名）。 諸佛子！在這個離垢焰藏香水海的南方，接下來有一個香水海，名為：無盡光明輪；世界種，名為：佛幢莊嚴；以一切佛的功德海音聲為本體。在這個香水海的最下方，有一個世界，名為：愛見華；形狀像寶輪，依附於摩尼樹藏寶王海而住，化現菩薩形象的寶藏云覆蓋其上，有佛剎微塵數的世界圍繞，純凈無雜，佛號是：蓮華光歡喜面（佛名）。在此之上，經過佛剎微塵數的世界，有一個世界，名為：妙音；佛號是：須彌寶燈（佛名）。在此之上，經過佛剎微塵數的世界，有一個世界，名為：眾寶莊嚴光；佛號是：法界音聲幢（佛名）。在此之上，經過佛剎微塵數的世界，有一個世界，名為：香藏金剛；佛號是：光明音（佛名）。在此之上，經過佛剎微塵數的世界，有一個世界，名為：凈妙音；佛號是：最勝精（佛名）。
【English Translation】 English version: Hai Zhu (a Bodhisattva's name), above, there are wonderful fragrances and light like clouds covering it, surrounded by seventeen Buddha-lands' dust-mote number of worlds, the Buddha's name is: 'Universally Illuminating Space Light Sound'. Above this, passing through Buddha-lands' dust-mote number of worlds, there is a world named: 'Wonderful Flower Adornment'; its shape is like a swirling form, dwelling upon all flower seas, with all pleasant music and Mani jewel clouds covering it, surrounded by eighteen Buddha-lands' dust-mote number of worlds, the Buddha's name is: 'Universally Manifesting Superior Light'. Above this, passing through Buddha-lands' dust-mote number of worlds, there is a world named: 'Superior Sound Adornment'; its shape is like a lion's seat, dwelling upon the golden lion seat sea, with various colored lotus-treasury lion seat clouds covering it, surrounded by nineteen Buddha-lands' dust-mote number of worlds, the Buddha's name is: 'Boundless Merit Praise Universal Light'. Above this, passing through Buddha-lands' dust-mote number of worlds, there is a world named: 'High Superior Lamp'; its shape is like the palm of a Buddha, dwelling upon the treasure clothing fragrant banner sea, with sun-wheel universally illuminating treasure king pavilion clouds covering it, surrounded by twenty Buddha-lands' dust-mote number of worlds, purely immaculate, the Buddha's name is: 'Universally Illuminating Space Lamp'. Oh, Buddhas' children! South of this Immaculate Flame Treasury Fragrant Water Sea, there is next a fragrant water sea named: 'Endless Light Wheel'; the world seed is named: 'Buddha Banner Adornment'; its essence is the sound of all Buddhas' merit sea. In the lowest part of this fragrant water sea, there is a world named: 'Love and View Flower'; its shape is like a treasure wheel, dwelling upon the Mani tree treasury treasure king sea, with manifested Bodhisattva form treasure clouds covering it, surrounded by Buddha-lands' dust-mote number of worlds, purely immaculate, the Buddha's name is: 'Lotus Light Joyful Face'. Above this, passing through Buddha-lands' dust-mote number of worlds, there is a world named: 'Wonderful Sound'; the Buddha's name is: 'Mount Sumeru Treasure Lamp'. Above this, passing through Buddha-lands' dust-mote number of worlds, there is a world named: 'Multitude of Treasure Adornment Light'; the Buddha's name is: 'Dharma Realm Sound Banner'. Above this, passing through Buddha-lands' dust-mote number of worlds, there is a world named: 'Fragrance Treasury Vajra'; the Buddha's name is: 'Light Sound'. Above this, passing through Buddha-lands' dust-mote number of worlds, there is a world named: 'Pure Wonderful Sound'; the Buddha's name is: 'Most Superior Essence'.
進力。此上過佛剎微塵數世界，有世界，名：寶蓮華莊嚴；佛號：法城云雷音。此上過佛剎微塵數世界，有世界，名：與安樂；佛號：大名稱智慧燈。此上過佛剎微塵數世界，有世界，名：無垢網；佛號：師子光功德海。此上過佛剎微塵數世界，有世界，名：華林幢遍照；佛號：大智蓮華光。此上過佛剎微塵數世界，有世界，名：無量莊嚴；佛號：普眼法界幢。此上過佛剎微塵數世界，有世界，名：普光寶莊嚴；佛號：勝智大商主。此上過佛剎微塵數世界，有世界，名：華王；佛號：月光幢。此上過佛剎微塵數世界，有世界，名：離垢藏；佛號：清凈覺。此上過佛剎微塵數世界，有世界，名：寶光明；佛號：一切智虛空燈。此上過佛剎微塵數世界，有世界，名：出生寶瓔珞；佛號：諸度福海相光明。此上過佛剎微塵數世界，有世界，名：妙輪遍覆；佛號：調伏一切染著心令歡喜。此上過佛剎微塵數世界，有世界，名：寶華幢；佛號：廣博功德音大名稱。此上過佛剎微塵數世界，有世界，名：無量莊嚴；佛號：平等智光明功德海。此上過佛剎微塵數世界，有世界，名：無盡光莊嚴幢；狀如蓮華，依一切寶網海住，蓮華光摩尼網彌覆其上，二十佛剎微塵數世界圍繞，純一清凈，佛號：法界凈光明。
「諸佛子！此無
【現代漢語翻譯】 現代漢語譯本 再往上經過如佛剎微塵數般多的世界，有一個世界，名為：寶蓮華莊嚴（珍寶蓮花裝飾）。佛號：法城云雷音（如法城般莊嚴，聲音如雲雷）。再往上經過如佛剎微塵數般多的世界，有一個世界，名為：與安樂（給予安樂）。佛號：大名稱智慧燈（名聲廣大，智慧如燈）。再往上經過如佛剎微塵數般多的世界，有一個世界，名為：無垢網（沒有污垢的網）。佛號：師子光功德海（如獅子般的光明，功德如海）。再往上經過如佛剎微塵數般多的世界，有一個世界，名為：華林幢遍照（花林旗幟遍照）。佛號：大智蓮華光（大智慧如蓮花般的光明）。再往上經過如佛剎微塵數般多的世界，有一個世界，名為：無量莊嚴（無量的莊嚴）。佛號：普眼法界幢（普遍觀察的眼睛，法界旗幟）。再往上經過如佛剎微塵數般多的世界，有一個世界，名為：普光寶莊嚴（普遍光明的珍寶莊嚴）。佛號：勝智大商主（殊勝智慧的大商主）。再往上經過如佛剎微塵數般多的世界，有一個世界，名為：華王（花中之王）。佛號：月光幢（如月光般的旗幟）。再往上經過如佛剎微塵數般多的世界，有一個世界，名為：離垢藏（遠離污垢的寶藏）。佛號：清凈覺（清凈的覺悟）。再往上經過如佛剎微塵數般多的世界，有一個世界，名為：寶光明（珍寶光明）。佛號：一切智虛空燈（一切智慧如虛空中的燈）。再往上經過如佛剎微塵數般多的世界，有一個世界，名為：出生寶瓔珞（出生珍寶瓔珞）。佛號：諸度福海相光明（各種度化眾生的福德如海，其相光明）。再往上經過如佛剎微塵數般多的世界，有一個世界，名為：妙輪遍覆（美妙的輪子遍佈覆蓋）。佛號：調伏一切染著心令歡喜（調伏一切染著的心，使之歡喜）。再往上經過如佛剎微塵數般多的世界，有一個世界，名為：寶華幢（珍寶花旗）。佛號：廣博功德音大名稱（廣博的功德之音，名聲廣大）。再往上經過如佛剎微塵數般多的世界，有一個世界，名為：無量莊嚴（無量的莊嚴）。佛號：平等智光明功德海（平等智慧的光明，功德如海）。再往上經過如佛剎微塵數般多的世界，有一個世界，名為：無盡光莊嚴幢（無盡光明的莊嚴旗幟）；形狀如蓮花，依一切寶網海而住，蓮花光摩尼網覆蓋其上，二十佛剎微塵數的世界圍繞，純一清凈，佛號：法界凈光明（法界清凈光明）。 『諸佛子！』這個無
【English Translation】 English version Further, passing beyond worlds as numerous as the dust particles of Buddha-lands, there is a world named: 'Jeweled Lotus Adornment'; the Buddha is named: 'Dharma City Cloud Thunder Sound'. Further, passing beyond worlds as numerous as the dust particles of Buddha-lands, there is a world named: 'Bestowing Peace and Joy'; the Buddha is named: 'Great Renown Wisdom Lamp'. Further, passing beyond worlds as numerous as the dust particles of Buddha-lands, there is a world named: 'Immaculate Net'; the Buddha is named: 'Lion Light Merit Ocean'. Further, passing beyond worlds as numerous as the dust particles of Buddha-lands, there is a world named: 'Flower Forest Banner Illuminating Everywhere'; the Buddha is named: 'Great Wisdom Lotus Light'. Further, passing beyond worlds as numerous as the dust particles of Buddha-lands, there is a world named: 'Immeasurable Adornment'; the Buddha is named: 'Universal Eye Dharma Realm Banner'. Further, passing beyond worlds as numerous as the dust particles of Buddha-lands, there is a world named: 'Universal Light Jewel Adornment'; the Buddha is named: 'Victorious Wisdom Great Merchant'. Further, passing beyond worlds as numerous as the dust particles of Buddha-lands, there is a world named: 'Flower King'; the Buddha is named: 'Moonlight Banner'. Further, passing beyond worlds as numerous as the dust particles of Buddha-lands, there is a world named: 'Defilement-Free Treasury'; the Buddha is named: 'Pure Awakening'. Further, passing beyond worlds as numerous as the dust particles of Buddha-lands, there is a world named: 'Jewel Light'; the Buddha is named: 'Omniscient Void Lamp'. Further, passing beyond worlds as numerous as the dust particles of Buddha-lands, there is a world named: 'Birth of Jeweled Necklace'; the Buddha is named: 'All Perfections Blessing Ocean Appearance Light'. Further, passing beyond worlds as numerous as the dust particles of Buddha-lands, there is a world named: 'Wondrous Wheel Covering All'; the Buddha is named: 'Subduing All Attachment Minds and Causing Joy'. Further, passing beyond worlds as numerous as the dust particles of Buddha-lands, there is a world named: 'Jewel Flower Banner'; the Buddha is named: 'Vast Merit Sound Great Renown'. Further, passing beyond worlds as numerous as the dust particles of Buddha-lands, there is a world named: 'Immeasurable Adornment'; the Buddha is named: 'Equal Wisdom Light Merit Ocean'. Further, passing beyond worlds as numerous as the dust particles of Buddha-lands, there is a world named: 'Endless Light Adornment Banner'; its shape is like a lotus flower, dwelling upon the ocean of all jewel nets, covered by a lotus light mani net, surrounded by twenty Buddha-land dust particle worlds, purely immaculate, the Buddha is named: 'Dharma Realm Pure Light'. 『Oh, Buddhas』 children!』 This immeasurable
盡光明輪香水海右旋，次有香水海，名：金剛寶焰光；世界種，名：佛光莊嚴藏，以稱說一切如來名音聲為體。此中最下方，有世界，名：寶焰蓮華；其狀猶如摩尼色眉間毫相，依一切寶色水漩海住，一切莊嚴樓閣云彌覆其上，佛剎微塵數世界圍繞，純一清凈，佛號：無垢寶光明。此上過佛剎微塵數世界，有世界，名：光焰藏；佛號：無礙自在智慧光。此上過佛剎微塵數世界，有世界，名：寶輪妙莊嚴；佛號：一切寶光明。此上過佛剎微塵數世界，有世界，名：栴檀樹華幢；佛號：清凈智光明。此上過佛剎微塵數世界，有世界，名：佛剎妙莊嚴；佛號：廣大歡喜音。此上過佛剎微塵數世界，有世界，名：妙光莊嚴；佛號：法界自在智。此上過佛剎微塵數世界，有世界，名：無邊相；佛號：無礙智。此上過佛剎微塵數世界，有世界，名：焰云幢；佛號：演說不退輪。此上過佛剎微塵數世界，有世界，名：眾寶莊嚴清凈輪；佛號：離垢華光明。此上過佛剎微塵數世界，有世界，名：廣大出離；佛號：無礙智日眼。此上過佛剎微塵數世界，有世界，名：妙莊嚴金剛座；佛號：法界智大光明。此上過佛剎微塵數世界，有世界，名：智慧普莊嚴；佛號：智炬光明王。此上過佛剎微塵數世界，有世界，名：蓮華池深妙音；佛號：一
【現代漢語翻譯】 現代漢語譯本 在盡光明輪香水海的右側旋轉，接下來是香水海，名為：金剛寶焰光（Vajra-ratna-jvālā-prabhā）；世界種名為：佛光莊嚴藏（Buddha-prabhā-vyūha-garbha），以稱說一切如來名號的聲音為本體。在這其中最下方，有一個世界，名為：寶焰蓮華（Ratna-jvālā-padma）；它的形狀猶如摩尼寶珠（maṇi）的顏色，如同眉間白毫相，依附於一切寶色水漩渦海而住，一切莊嚴的樓閣雲層覆蓋其上，有如佛剎微塵數的世界圍繞著它，純凈無染，佛號為：無垢寶光明（Vimala-ratna-prabhā）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：光焰藏（Prabhā-garbha）；佛號為：無礙自在智慧光（Anāvaraṇa-svatantra-jñāna-prabhā）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：寶輪妙莊嚴（Ratna-cakra-vyūha）；佛號為：一切寶光明（Sarva-ratna-prabhā）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：栴檀樹華幢（Candana-vṛkṣa-puṣpa-dhvaja）；佛號為：清凈智光明（Viśuddha-jñāna-prabhā）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：佛剎妙莊嚴（Buddha-kṣetra-vyūha）；佛號為：廣大歡喜音（Vipula-prīti-ghoṣa）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：妙光莊嚴（Subha-prabhā-vyūha）；佛號為：法界自在智（Dharma-dhātu-svatantra-jñāna）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：無邊相（Ananta-lakṣaṇa）；佛號為：無礙智（Anāvaraṇa-jñāna）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：焰云幢（Jvālā-megha-dhvaja）；佛號為：演說不退輪（Avinivartanīya-cakra-nirghoṣa）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：眾寶莊嚴清凈輪（Nānā-ratna-vyūha-viśuddha-cakra）；佛號為：離垢華光明（Vimala-puṣpa-prabhā）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：廣大出離（Vipula-niḥsaraṇa）；佛號為：無礙智日眼（Anāvaraṇa-jñāna-sūrya-netra）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：妙莊嚴金剛座（Subha-vyūha-vajrāsana）；佛號為：法界智大光明（Dharma-dhātu-jñāna-mahā-prabhā）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：智慧普莊嚴（Jñāna-sarva-vyūha）；佛號為：智炬光明王（Jñāna-jvālā-prabhā-rāja）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：蓮華池深妙音（Padma-hrada-gambhīra-ghoṣa）；佛號為：一
【English Translation】 English version To the right of the 'Exhausting Light Wheel Fragrant Water Sea' (盡光明輪香水海), there is another fragrant water sea named: 'Vajra-ratna-jvālā-prabhā' (金剛寶焰光); the world-seed is named: 'Buddha-prabhā-vyūha-garbha' (佛光莊嚴藏), which takes the sound of reciting the names of all Tathāgatas as its essence. In the lowest part of this, there is a world named: 'Ratna-jvālā-padma' (寶焰蓮華); its shape is like the color of a maṇi (摩尼) jewel, resembling the white hair between the eyebrows, residing upon the swirling seas of all precious colors, with all adorned pavilions and clouds covering it, surrounded by worlds as numerous as Buddha-kṣetra dust particles, purely immaculate, and the Buddha's name is: 'Vimala-ratna-prabhā' (無垢寶光明). Above this, passing through worlds as numerous as Buddha-kṣetra dust particles, there is a world named: 'Prabhā-garbha' (光焰藏); the Buddha's name is: 'Anāvaraṇa-svatantra-jñāna-prabhā' (無礙自在智慧光). Above this, passing through worlds as numerous as Buddha-kṣetra dust particles, there is a world named: 'Ratna-cakra-vyūha' (寶輪妙莊嚴); the Buddha's name is: 'Sarva-ratna-prabhā' (一切寶光明). Above this, passing through worlds as numerous as Buddha-kṣetra dust particles, there is a world named: 'Candana-vṛkṣa-puṣpa-dhvaja' (栴檀樹華幢); the Buddha's name is: 'Viśuddha-jñāna-prabhā' (清凈智光明). Above this, passing through worlds as numerous as Buddha-kṣetra dust particles, there is a world named: 'Buddha-kṣetra-vyūha' (佛剎妙莊嚴); the Buddha's name is: 'Vipula-prīti-ghoṣa' (廣大歡喜音). Above this, passing through worlds as numerous as Buddha-kṣetra dust particles, there is a world named: 'Subha-prabhā-vyūha' (妙光莊嚴); the Buddha's name is: 'Dharma-dhātu-svatantra-jñāna' (法界自在智). Above this, passing through worlds as numerous as Buddha-kṣetra dust particles, there is a world named: 'Ananta-lakṣaṇa' (無邊相); the Buddha's name is: 'Anāvaraṇa-jñāna' (無礙智). Above this, passing through worlds as numerous as Buddha-kṣetra dust particles, there is a world named: 'Jvālā-megha-dhvaja' (焰云幢); the Buddha's name is: 'Avinivartanīya-cakra-nirghoṣa' (演說不退輪). Above this, passing through worlds as numerous as Buddha-kṣetra dust particles, there is a world named: 'Nānā-ratna-vyūha-viśuddha-cakra' (眾寶莊嚴清凈輪); the Buddha's name is: 'Vimala-puṣpa-prabhā' (離垢華光明). Above this, passing through worlds as numerous as Buddha-kṣetra dust particles, there is a world named: 'Vipula-niḥsaraṇa' (廣大出離); the Buddha's name is: 'Anāvaraṇa-jñāna-sūrya-netra' (無礙智日眼). Above this, passing through worlds as numerous as Buddha-kṣetra dust particles, there is a world named: 'Subha-vyūha-vajrāsana' (妙莊嚴金剛座); the Buddha's name is: 'Dharma-dhātu-jñāna-mahā-prabhā' (法界智大光明). Above this, passing through worlds as numerous as Buddha-kṣetra dust particles, there is a world named: 'Jñāna-sarva-vyūha' (智慧普莊嚴); the Buddha's name is: 'Jñāna-jvālā-prabhā-rāja' (智炬光明王). Above this, passing through worlds as numerous as Buddha-kṣetra dust particles, there is a world named: 'Padma-hrada-gambhīra-ghoṣa' (蓮華池深妙音); the Buddha's name is: 'One'
切智普照。此上過佛剎微塵數世界，有世界，名：種種色光明；佛號：普光華王云。此上過佛剎微塵數世界，有世界，名：妙寶幢；佛號：功德光。此上過佛剎微塵數世界，有世界，名：摩尼華毫相光；佛號：普音云。此上過佛剎微塵數世界，有世界，名：甚深海；佛號：十方眾生主。此上過佛剎微塵數世界，有世界，名：須彌光；佛號：法界普智音。此上過佛剎微塵數世界，有世界，名：金蓮華；佛號：福德藏普光明。此上過佛剎微塵數世界，有世界，名：寶莊嚴藏；形如卐字，依一切香摩尼莊嚴樹海住，清凈光明雲彌覆其上，二十佛剎微塵數世界圍繞，純一清凈，佛號：大變化光明網。
「諸佛子！此金剛寶焰香水海右旋，次有香水海，名：帝青寶莊嚴；世界種，名：光照十方，依一切妙莊嚴蓮華香云住，無邊佛音聲為體。於此最下方，有世界，名：十方無盡色藏輪；其狀週迴，有無量角，依無邊色一切寶藏海住，因陀羅網而覆其上，佛剎微塵數世界圍繞，純一清凈，佛號：蓮華眼光明遍照。此上過佛剎微塵數世界，有世界，名：凈妙莊嚴藏；佛號：無上慧大師子。此上過佛剎微塵數世界，有世界，名：出現蓮華座；佛號：遍照法界光明王。此上過佛剎微塵數世界，有世界，名：寶幢音；佛號：大功德普名
【現代漢語翻譯】 現代漢語譯本： 智慧的光芒普照一切。在上方，經過如微塵數般多的佛剎世界，有一個世界，名為『種種色光明』；佛號為『普光華王云』（普光華王云：佛名）。在上方，經過如微塵數般多的佛剎世界，有一個世界，名為『妙寶幢』；佛號為『功德光』（功德光：佛名）。在上方，經過如微塵數般多的佛剎世界，有一個世界，名為『摩尼華毫相光』；佛號為『普音云』（普音云：佛名）。在上方，經過如微塵數般多的佛剎世界，有一個世界，名為『甚深海』；佛號為『十方眾生主』（十方眾生主：佛名）。在上方，經過如微塵數般多的佛剎世界，有一個世界，名為『須彌光』；佛號為『法界普智音』（法界普智音：佛名）。在上方，經過如微塵數般多的佛剎世界，有一個世界，名為『金蓮華』；佛號為『福德藏普光明』（福德藏普光明：佛名）。在上方，經過如微塵數般多的佛剎世界，有一個世界，名為『寶莊嚴藏』；形狀如『卍』字，依一切香摩尼莊嚴樹海而住，清凈光明雲覆蓋其上，有二十佛剎微塵數的世界圍繞，純凈無雜，佛號為『大變化光明網』（大變化光明網：佛名）。 『諸佛子！』這金剛寶焰香水海向右旋轉，接著有香水海，名為『帝青寶莊嚴』；世界種名為『光照十方』，依一切美妙莊嚴的蓮花香云而住，以無邊的佛音聲為本體。在這個最下方，有一個世界，名為『十方無盡色藏輪』；其形狀是週迴的，有無數的角，依無邊色彩的一切寶藏海而住，因陀羅網覆蓋其上，有如微塵數般多的佛剎世界圍繞，純凈無雜，佛號為『蓮華眼光明遍照』（蓮華眼光明遍照：佛名）。在上方，經過如微塵數般多的佛剎世界，有一個世界，名為『凈妙莊嚴藏』；佛號為『無上慧大師子』（無上慧大師子：佛名）。在上方，經過如微塵數般多的佛剎世界，有一個世界，名為『出現蓮華座』；佛號為『遍照法界光明王』（遍照法界光明王：佛名）。在上方，經過如微塵數般多的佛剎世界，有一個世界，名為『寶幢音』；佛號為『大功德普名』（大功德普名：佛名）。
【English Translation】 English version: The wisdom light illuminates all. Above this, passing through worlds as numerous as dust particles of Buddha lands, there is a world named 'Various Colors of Light'; the Buddha is named 'Universal Light Flower King Cloud' ('Universal Light Flower King Cloud': Buddha's name). Above this, passing through worlds as numerous as dust particles of Buddha lands, there is a world named 'Wonderful Jewel Banner'; the Buddha is named 'Merit Light' ('Merit Light': Buddha's name). Above this, passing through worlds as numerous as dust particles of Buddha lands, there is a world named 'Mani Flower Hair Mark Light'; the Buddha is named 'Universal Sound Cloud' ('Universal Sound Cloud': Buddha's name). Above this, passing through worlds as numerous as dust particles of Buddha lands, there is a world named 'Profound Sea'; the Buddha is named 'Lord of All Beings in the Ten Directions' ('Lord of All Beings in the Ten Directions': Buddha's name). Above this, passing through worlds as numerous as dust particles of Buddha lands, there is a world named 'Mount Sumeru Light'; the Buddha is named 'Universal Wisdom Sound of the Dharma Realm' ('Universal Wisdom Sound of the Dharma Realm': Buddha's name). Above this, passing through worlds as numerous as dust particles of Buddha lands, there is a world named 'Golden Lotus Flower'; the Buddha is named 'Universal Brightness of the Treasury of Blessings' ('Universal Brightness of the Treasury of Blessings': Buddha's name). Above this, passing through worlds as numerous as dust particles of Buddha lands, there is a world named 'Jewel Adornment Treasury'; its shape is like a '卍' symbol, residing upon a sea of trees adorned with all fragrant Manis, covered by pure bright clouds, surrounded by twenty Buddha land dust particle worlds, purely immaculate, the Buddha is named 'Great Transformation Light Net' ('Great Transformation Light Net': Buddha's name). 'Oh, Buddhas' children!' This Vajra Flame Fragrant Water Sea rotates to the right, followed by a fragrant water sea named 'Azure Jewel Adornment'; the world seed is named 'Light Illuminating the Ten Directions', residing upon clouds of fragrant lotus flowers of all wonderful adornments, with the sound of boundless Buddhas as its essence. At the very bottom of this, there is a world named 'Wheel of the Inexhaustible Colors of the Ten Directions'; its shape is circular, with countless angles, residing upon a sea of all treasures of boundless colors, covered by Indra's net, surrounded by Buddha land dust particle worlds, purely immaculate, the Buddha is named 'Lotus Eye Light Universally Illuminating' ('Lotus Eye Light Universally Illuminating': Buddha's name). Above this, passing through worlds as numerous as dust particles of Buddha lands, there is a world named 'Pure Wonderful Adornment Treasury'; the Buddha is named 'Supreme Wisdom Great Lion' ('Supreme Wisdom Great Lion': Buddha's name). Above this, passing through worlds as numerous as dust particles of Buddha lands, there is a world named 'Appearing Lotus Seat'; the Buddha is named 'Light King Universally Illuminating the Dharma Realm' ('Light King Universally Illuminating the Dharma Realm': Buddha's name). Above this, passing through worlds as numerous as dust particles of Buddha lands, there is a world named 'Jewel Banner Sound'; the Buddha is named 'Great Merit Universal Name' ('Great Merit Universal Name': Buddha's name).
稱。此上過佛剎微塵數世界，有世界，名：金剛寶莊嚴藏；佛號：蓮華日光明。此上過佛剎微塵數世界，有世界，名：因陀羅華月；佛號：法自在智慧幢。此上過佛剎微塵數世界，有世界，名：妙輪藏；佛號：大喜清凈音。此上過佛剎微塵數世界，有世界，名：妙音藏；佛號：大力善商主。此上過佛剎微塵數世界，有世界，名：清凈月；佛號：須彌光智慧力。此上過佛剎微塵數世界，有世界，名：無邊莊嚴相；佛號：方便愿凈月光。此上過佛剎微塵數世界，有世界，名：妙華音；佛號：法海大愿音。此上過佛剎微塵數世界，有世界，名：一切寶莊嚴；佛號：功德寶光明相。此上過佛剎微塵數世界，有世界，名：堅固地；佛號：美音最勝天。此上過佛剎微塵數世界，有世界，名：普光善化；佛號：大精進寂靜慧。此上過佛剎微塵數世界，有世界，名：善守護莊嚴行；佛號：見者生歡喜。此上過佛剎微塵數世界，有世界，名：栴檀寶華藏；佛號：甚深不可動智慧光遍照。此上過佛剎微塵數世界，有世界，名：現種種色相海；佛號：普放不思議勝義王光明。此上過佛剎微塵數世界，有世界，名：化現十方大光明；佛號：勝功德威光無與等。此上過佛剎微塵數世界，有世界，名：須彌云幢；佛號：極凈光明眼。此上過佛剎微塵
【現代漢語翻譯】 現代漢語譯本 再往上經過如佛剎微塵數般的世界，有一個世界，名為：金剛寶莊嚴藏（Vajra-ratna-vyūha-garbha），佛號：蓮華日光明（Padma-sūrya-prabha）。 再往上經過如佛剎微塵數般的世界，有一個世界，名為：因陀羅華月（Indra-puṣpa-candra），佛號：法自在智慧幢（Dharma-svātantrya-jñāna-ketu）。 再往上經過如佛剎微塵數般的世界，有一個世界，名為：妙輪藏（Subha-cakra-garbha），佛號：大喜清凈音（Mahā-prīti-viśuddha-ghoṣa）。 再往上經過如佛剎微塵數般的世界，有一個世界，名為：妙音藏（Subha-ghoṣa-garbha），佛號：大力善商主（Mahā-bala-sad-vāṇijya-pati）。 再往上經過如佛剎微塵數般的世界，有一個世界，名為：清凈月（Viśuddha-candra），佛號：須彌光智慧力（Sumeru-prabha-jñāna-bala）。 再往上經過如佛剎微塵數般的世界，有一個世界，名為：無邊莊嚴相（Ananta-vyūha-lakṣaṇa），佛號：方便愿凈月光（Upāya-praṇidhāna-viśuddha-candra-prabha）。 再往上經過如佛剎微塵數般的世界，有一個世界，名為：妙華音（Subha-puṣpa-ghoṣa），佛號：法海大愿音（Dharma-sāgara-mahā-praṇidhāna-ghoṣa）。 再往上經過如佛剎微塵數般的世界，有一個世界，名為：一切寶莊嚴（Sarva-ratna-vyūha），佛號：功德寶光明相（Guṇa-ratna-prabha-lakṣaṇa）。 再往上經過如佛剎微塵數般的世界，有一個世界，名為：堅固地（Dṛḍha-bhūmi），佛號：美音最勝天（Madhura-ghoṣa-śreṣṭha-deva）。 再往上經過如佛剎微塵數般的世界，有一個世界，名為：普光善化（Samanta-prabha-sad-vinaya），佛號：大精進寂靜慧（Mahā-vīrya-śānta-mati）。 再往上經過如佛剎微塵數般的世界，有一個世界，名為：善守護莊嚴行（Su-rakṣita-vyūha-caryā），佛號：見者生歡喜（Dṛṣṭa-prīti-janana）。 再往上經過如佛剎微塵數般的世界，有一個世界，名為：栴檀寶華藏（Candana-ratna-puṣpa-garbha），佛號：甚深不可動智慧光遍照（Gambhīra-acala-jñāna-prabha-samanta-avabhāsa）。 再往上經過如佛剎微塵數般的世界，有一個世界，名為：現種種色相海（Nānā-varṇa-rūpa-sāgara-darśana），佛號：普放不思議勝義王光明（Samanta-pramocana-acintya-paramārtha-rāja-prabha）。 再往上經過如佛剎微塵數般的世界，有一個世界，名為：化現十方大光明（Vikurvita-daśa-diśā-mahā-prabha），佛號：勝功德威光無與等（Śreṣṭha-guṇa-tejas-atulya）。 再往上經過如佛剎微塵數般的世界，有一個世界，名為：須彌云幢（Sumeru-megha-ketu），佛號：極凈光明眼（Atyanta-viśuddha-prabha-netra）。 再往上經過如佛剎微塵數般的世界，...
【English Translation】 English version Above this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Vajra-ratna-vyūha-garbha (Diamond Treasure Adornment Repository); the Buddha is named: Padma-sūrya-prabha (Lotus Sun Light). Above this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Indra-puṣpa-candra (Indra Flower Moon); the Buddha is named: Dharma-svātantrya-jñāna-ketu (Dharma Freedom Wisdom Banner). Above this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Subha-cakra-garbha (Auspicious Wheel Repository); the Buddha is named: Mahā-prīti-viśuddha-ghoṣa (Great Joy Pure Sound). Above this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Subha-ghoṣa-garbha (Auspicious Sound Repository); the Buddha is named: Mahā-bala-sad-vāṇijya-pati (Great Power Good Merchant Lord). Above this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Viśuddha-candra (Pure Moon); the Buddha is named: Sumeru-prabha-jñāna-bala (Mount Sumeru Light Wisdom Power). Above this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Ananta-vyūha-lakṣaṇa (Infinite Adornment Aspect); the Buddha is named: Upāya-praṇidhāna-viśuddha-candra-prabha (Skillful Means Vow Pure Moon Light). Above this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Subha-puṣpa-ghoṣa (Auspicious Flower Sound); the Buddha is named: Dharma-sāgara-mahā-praṇidhāna-ghoṣa (Dharma Ocean Great Vow Sound). Above this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Sarva-ratna-vyūha (All Treasure Adornment); the Buddha is named: Guṇa-ratna-prabha-lakṣaṇa (Merit Treasure Light Aspect). Above this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Dṛḍha-bhūmi (Firm Ground); the Buddha is named: Madhura-ghoṣa-śreṣṭha-deva (Sweet Sound Supreme God). Above this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Samanta-prabha-sad-vinaya (Universal Light Good Discipline); the Buddha is named: Mahā-vīrya-śānta-mati (Great Effort Tranquil Wisdom). Above this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Su-rakṣita-vyūha-caryā (Well-Guarded Adornment Conduct); the Buddha is named: Dṛṣṭa-prīti-janana (Seeing Generates Joy). Above this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Candana-ratna-puṣpa-garbha (Sandalwood Treasure Flower Repository); the Buddha is named: Gambhīra-acala-jñāna-prabha-samanta-avabhāsa (Profound Immovable Wisdom Light Universal Illumination). Above this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Nānā-varṇa-rūpa-sāgara-darśana (Various Color Form Ocean Manifestation); the Buddha is named: Samanta-pramocana-acintya-paramārtha-rāja-prabha (Universal Liberation Inconceivable Supreme Truth King Light). Above this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Vikurvita-daśa-diśā-mahā-prabha (Transformation Manifest Ten Directions Great Light); the Buddha is named: Śreṣṭha-guṇa-tejas-atulya (Supreme Merit Radiance Incomparable). Above this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Sumeru-megha-ketu (Mount Sumeru Cloud Banner); the Buddha is named: Atyanta-viśuddha-prabha-netra (Extremely Pure Light Eye). Above this, passing through worlds as numerous as the dust particles of Buddha-lands,...
數世界，有世界，名：蓮華遍照；其狀周圓，依無邊色眾妙香摩尼海住，一切乘莊嚴云彌覆其上，二十佛剎微塵數世界圍繞，純一清凈，佛號：解脫精進日。
「諸佛子！此帝青寶莊嚴香水海右旋，次有香水海，名：金剛輪莊嚴底；世界種，名：妙寶間錯因陀羅網，普賢智所生音聲為體。此中最下方，有世界，名：蓮華網；其狀猶如須彌山形，依眾妙華山幢海住，佛境界摩尼王帝網云而覆其上，佛剎微塵數世界圍繞，純一清凈，佛號：法身普覺慧。此上過佛剎微塵數世界，有世界，名：無盡日光明；佛號：最勝大覺慧。此上過佛剎微塵數世界，有世界，名：普放妙光明；佛號：大福云無盡力。此上過佛剎微塵數世界，有世界，名：樹華幢；佛號：無邊智法界音。此上過佛剎微塵數世界，有世界，名：真珠蓋；佛號：波羅蜜師子頻申。此上過佛剎微塵數世界，有世界，名：無邊音；佛號：一切智妙覺慧。此上過佛剎微塵數世界，有世界，名：普見樹峰；佛號：普現眾生前。此上過佛剎微塵數世界，有世界，名：師子帝網光；佛號：無垢日金色光焰云。此上過佛剎微塵數世界，有世界，名：眾寶間錯；佛號：帝幢最勝慧。此上過佛剎微塵數世界，有世界，名：無垢光明地；佛號：一切力清凈月。此上過佛剎微塵數世
【現代漢語翻譯】 現代漢語譯本 在無數世界中，有一個世界名為『蓮華遍照』（蓮花普遍照耀）。它的形狀是圓形的，依靠無邊色彩的各種奇妙香摩尼海而存在。一切乘的莊嚴云覆蓋在其上，有二十個佛剎微塵數的世界圍繞著它，純凈而統一。那裡的佛號為『解脫精進日』（從解脫中精進如太陽般）。 『諸佛子！』（佛的弟子們）這個帝青寶莊嚴香水海向右旋轉，接下來有一個香水海，名為『金剛輪莊嚴底』（金剛輪莊嚴的底部）。世界種名為『妙寶間錯因陀羅網』（奇妙寶物交錯的因陀羅網），以普賢智所生的音聲為本體。在這個世界種的最下方，有一個世界名為『蓮華網』（蓮花網）。它的形狀像須彌山，依靠各種奇妙的華山幢海而存在，佛境界的摩尼王帝網云覆蓋在其上，有佛剎微塵數的世界圍繞著它，純凈而統一。那裡的佛號為『法身普覺慧』（法身普遍覺悟的智慧）。 在這個世界之上，經過佛剎微塵數的世界，有一個世界名為『無盡日光明』（無盡的太陽光明）。那裡的佛號為『最勝大覺慧』（最殊勝的偉大覺悟的智慧）。在這個世界之上，經過佛剎微塵數的世界，有一個世界名為『普放妙光明』（普遍放出奇妙光明）。那裡的佛號為『大福云無盡力』（大福德云的無盡力量）。在這個世界之上，經過佛剎微塵數的世界，有一個世界名為『樹華幢』（樹花旗幟）。那裡的佛號為『無邊智法界音』（無邊智慧的法界之音）。在這個世界之上，經過佛剎微塵數的世界，有一個世界名為『真珠蓋』（珍珠傘蓋）。那裡的佛號為『波羅蜜師子頻申』（到達彼岸的獅子頻頻伸展）。 在這個世界之上，經過佛剎微塵數的世界，有一個世界名為『無邊音』（無邊聲音）。那裡的佛號為『一切智妙覺慧』（一切智慧的奇妙覺悟的智慧）。在這個世界之上，經過佛剎微塵數的世界，有一個世界名為『普見樹峰』（普遍可見的樹峰）。那裡的佛號為『普現眾生前』（普遍顯現在眾生面前）。在這個世界之上，經過佛剎微塵數的世界，有一個世界名為『師子帝網光』（獅子帝釋網的光芒）。那裡的佛號為『無垢日金色光焰云』（無垢的太陽金色光焰云）。在這個世界之上，經過佛剎微塵數的世界，有一個世界名為『眾寶間錯』（各種寶物交錯）。那裡的佛號為『帝幢最勝慧』（帝釋旗幟最殊勝的智慧）。在這個世界之上，經過佛剎微塵數的世界，有一個世界名為『無垢光明地』（無垢的光明之地）。那裡的佛號為『一切力清凈月』（一切力量的清凈月亮）。在這個世界之上，經過佛剎微塵數的世界
【English Translation】 English version Among countless worlds, there is a world named 'Lotus Universally Illuminating' (Lian Hua Bian Zhao). Its shape is round, and it exists based on the boundless, colorful, wondrous fragrant Mani Sea. Clouds of adornment of all vehicles cover it, and it is surrounded by worlds equal to twenty Buddha-lands' dust particles, pure and unified. The Buddha there is named 'Liberation Progress Sun' (Jie Tuo Jing Jin Ri). 'Oh, Buddhas' children!' (Zhu Fo Zi), this lapis lazuli treasure adorned fragrant water sea rotates to the right, and next there is a fragrant water sea named 'Vajra Wheel Adorned Base' (Jin Gang Lun Zhuang Yan Di). The world seed is named 'Wondrous Treasures Interspersed Indra Net' (Miao Bao Jian Cuo Yin Tuo Luo Wang), with the sound produced by Samantabhadra's wisdom as its essence. At the very bottom of this world seed, there is a world named 'Lotus Net' (Lian Hua Wang). Its shape is like Mount Sumeru, and it exists based on various wondrous flower mountain banner seas. The Mani King Indra Net clouds of the Buddha's realm cover it, and it is surrounded by worlds equal to Buddha-lands' dust particles, pure and unified. The Buddha there is named 'Dharma Body Universal Awakening Wisdom' (Fa Shen Pu Jue Hui). Above this world, passing through worlds equal to Buddha-lands' dust particles, there is a world named 'Endless Sun Light' (Wu Jin Ri Guang Ming). The Buddha there is named 'Most Supreme Great Awakening Wisdom' (Zui Sheng Da Jue Hui). Above this world, passing through worlds equal to Buddha-lands' dust particles, there is a world named 'Universally Emitting Wondrous Light' (Pu Fang Miao Guang Ming). The Buddha there is named 'Great Fortune Cloud Endless Power' (Da Fu Yun Wu Jin Li). Above this world, passing through worlds equal to Buddha-lands' dust particles, there is a world named 'Tree Flower Banner' (Shu Hua Chuang). The Buddha there is named 'Boundless Wisdom Dharma Realm Sound' (Wu Bian Zhi Fa Jie Yin). Above this world, passing through worlds equal to Buddha-lands' dust particles, there is a world named 'Pearl Canopy' (Zhen Zhu Gai). The Buddha there is named 'Paramita Lion Frequently Stretching' (Bo Luo Mi Shi Zi Pin Shen). Above this world, passing through worlds equal to Buddha-lands' dust particles, there is a world named 'Boundless Sound' (Wu Bian Yin). The Buddha there is named 'Omniscient Wondrous Awakening Wisdom' (Yi Qie Zhi Miao Jue Hui). Above this world, passing through worlds equal to Buddha-lands' dust particles, there is a world named 'Universally Seen Tree Peak' (Pu Jian Shu Feng). The Buddha there is named 'Universally Appearing Before Sentient Beings' (Pu Xian Zhong Sheng Qian). Above this world, passing through worlds equal to Buddha-lands' dust particles, there is a world named 'Lion Indra Net Light' (Shi Zi Di Wang Guang). The Buddha there is named 'Immaculate Sun Golden Light Flame Cloud' (Wu Gou Ri Jin Se Guang Yan Yun). Above this world, passing through worlds equal to Buddha-lands' dust particles, there is a world named 'Various Treasures Interspersed' (Zhong Bao Jian Cuo). The Buddha there is named 'Indra Banner Most Supreme Wisdom' (Di Chuang Zui Sheng Hui). Above this world, passing through worlds equal to Buddha-lands' dust particles, there is a world named 'Immaculate Light Ground' (Wu Gou Guang Ming Di). The Buddha there is named 'All Power Pure Moon' (Yi Qie Li Qing Jing Yue). Above this world, passing through worlds equal to Buddha-lands' dust particles
界，有世界，名：恒出嘆佛功德音；佛號：如虛空普覺慧。此上過佛剎微塵數世界，有世界，名：高焰藏；佛號：化現十方大云幢。此上過佛剎微塵數世界，有世界，名：光嚴道場；佛號：無等智遍照。此上過佛剎微塵數世界，有世界，名：出生一切寶莊嚴；佛號：廣度眾生神通王。此上過佛剎微塵數世界，有世界，名：光嚴妙宮殿；佛號：一切義成廣大慧。此上過佛剎微塵數世界，有世界，名：離塵寂靜；佛號：不唐現。此上過佛剎微塵數世界，有世界，名：摩尼華幢；佛號：悅意吉祥音。此上過佛剎微塵數世界，有世界，名：普云藏；其狀猶如樓閣之形，依種種宮殿香水海住，一切寶燈云彌覆其上，二十佛剎微塵數世界圍繞，純一清凈，佛號：最勝覺神通王。
「諸佛子！此金剛輪莊嚴底香水海右旋，次有香水海，名：蓮華因陀羅網；世界種，名：普現十方影，依一切香摩尼莊嚴蓮華住，一切佛智光音聲為體。此中最下方，有世界，名：眾生海寶光明；其狀猶如真珠之藏，依一切摩尼瓔珞海漩住，水光明摩尼云而覆其上，佛剎微塵數世界圍繞，純一清凈，佛號：不思議功德遍照月。此上過佛剎微塵數世界，有世界，名：妙香輪；佛號：無量力幢。此上過佛剎微塵數世界，有世界，名：妙光輪；佛號：法界光
【現代漢語翻譯】 現代漢語譯本 世界，有一個世界，名為：恒出嘆佛功德音（總是發出讚歎佛陀功德的聲音）；佛號：如虛空普覺慧（如同虛空般普遍覺悟的智慧）。此上經過佛剎微塵數（像佛土微塵一樣多的）世界，有一個世界，名為：高焰藏（高聳火焰的寶藏）；佛號：化現十方大云幢（化現十方巨大的雲彩旗幟）。此上經過佛剎微塵數世界，有一個世界，名為：光嚴道場（光明莊嚴的道場）；佛號：無等智遍照（無與倫比的智慧普遍照耀）。此上經過佛剎微塵數世界，有一個世界，名為：出生一切寶莊嚴（出生一切珍寶莊嚴）；佛號：廣度眾生神通王（廣度眾生的神通之王）。此上經過佛剎微塵數世界，有一個世界，名為：光嚴妙宮殿（光明莊嚴的奇妙宮殿）；佛號：一切義成廣大慧（一切意義成就的廣大智慧）。此上經過佛剎微塵數世界，有一個世界，名為：離塵寂靜（遠離塵埃的寂靜）；佛號：不唐現（不會徒勞顯現）。此上經過佛剎微塵數世界，有一個世界，名為：摩尼華幢（摩尼寶珠花朵的旗幟）；佛號：悅意吉祥音（令人喜悅的吉祥聲音）。此上經過佛剎微塵數世界，有一個世界，名為：普云藏（普遍雲彩的寶藏）；它的形狀猶如樓閣，依附於各種宮殿香水海而住，一切寶燈云覆蓋其上，二十佛剎微塵數世界圍繞，純凈無染，佛號：最勝覺神通王（最殊勝覺悟的神通之王）。 『諸佛子！』這金剛輪莊嚴底香水海向右旋轉，接著有香水海，名為：蓮華因陀羅網（蓮花因陀羅網）；世界種，名為：普現十方影（普遍顯現十方影像），依附於一切香摩尼莊嚴蓮花而住，一切佛智光音聲為它的本體。這其中最下方，有一個世界，名為：眾生海寶光明（眾生海洋珍寶光明）；它的形狀猶如珍珠的寶藏，依附於一切摩尼瓔珞海漩渦而住，水光明摩尼云覆蓋其上，佛剎微塵數世界圍繞，純凈無染，佛號：不思議功德遍照月（不可思議功德普遍照耀的月亮）。此上經過佛剎微塵數世界，有一個世界，名為：妙香輪（奇妙香氣的輪）；佛號：無量力幢（無量力量的旗幟）。此上經過佛剎微塵數世界，有一個世界，名為：妙光輪（奇妙光明的輪）；佛號：法界光（法界之光）。
【English Translation】 English version There is a world named: 'Constantly Uttering Sounds Praising Buddha's Merits'; the Buddha's name is: 'Wisdom of Universal Enlightenment Like Space'. Above this, passing through a number of worlds equal to the dust particles of Buddha lands, there is a world named: 'High Flame Treasury'; the Buddha's name is: 'Manifesting Great Cloud Banners in the Ten Directions'. Above this, passing through a number of worlds equal to the dust particles of Buddha lands, there is a world named: 'Splendidly Adorned Bodhimanda'; the Buddha's name is: 'Unsurpassed Wisdom Universally Illuminating'. Above this, passing through a number of worlds equal to the dust particles of Buddha lands, there is a world named: 'Producing All Jewel Adornments'; the Buddha's name is: 'King of Supernatural Powers Who Vastsly Liberates Sentient Beings'. Above this, passing through a number of worlds equal to the dust particles of Buddha lands, there is a world named: 'Splendid and Wonderful Palace'; the Buddha's name is: 'Vast Wisdom That Accomplishes All Meanings'. Above this, passing through a number of worlds equal to the dust particles of Buddha lands, there is a world named: 'Tranquility Free from Dust'; the Buddha's name is: 'Not Appearing in Vain'. Above this, passing through a number of worlds equal to the dust particles of Buddha lands, there is a world named: 'Mani Flower Banner'; the Buddha's name is: 'Pleasing Auspicious Sound'. Above this, passing through a number of worlds equal to the dust particles of Buddha lands, there is a world named: 'Universal Cloud Treasury'; its shape is like a pavilion, residing upon various palace-fragrant water seas, covered by clouds of all jewel lamps, surrounded by twenty times the number of worlds equal to the dust particles of Buddha lands, purely immaculate, the Buddha's name is: 'King of Supreme Enlightenment and Supernatural Powers'. 'Oh, Buddhas' children!' This Vajra Wheel Adorned Fragrant Water Sea rotates to the right, and next there is a fragrant water sea named: 'Indra's Net of Lotuses'; the world seed is named: 'Universally Manifesting Shadows in the Ten Directions', residing upon lotuses adorned with all fragrant Manis, with the light and sound of all Buddha's wisdom as its essence. In the lowest part of this, there is a world named: 'Ocean of Sentient Beings' Jewel Light'; its shape is like a treasure of pearls, residing upon the whirlpools of all Mani-necklace seas, covered by clouds of water-light Manis, surrounded by a number of worlds equal to the dust particles of Buddha lands, purely immaculate, the Buddha's name is: 'Inconceivable Merits Universally Illuminating Moon'. Above this, passing through a number of worlds equal to the dust particles of Buddha lands, there is a world named: 'Wonderful Fragrant Wheel'; the Buddha's name is: 'Banner of Immeasurable Power'. Above this, passing through a number of worlds equal to the dust particles of Buddha lands, there is a world named: 'Wonderful Light Wheel'; the Buddha's name is: 'Light of the Dharma Realm'.
音覺悟慧。此上過佛剎微塵數世界，有世界，名：吼聲摩尼幢；佛號：蓮華光恒垂妙臂。此上過佛剎微塵數世界，有世界，名：極堅固輪；佛號：不退轉功德海光明。此上過佛剎微塵數世界，有世界，名：眾行光莊嚴；佛號：一切智普勝尊。此上過佛剎微塵數世界，有世界，名：師子座遍照；佛號：師子光無量力覺慧。此上過佛剎微塵數世界，有世界，名：寶焰莊嚴；佛號：一切法清凈智。此上過佛剎微塵數世界，有世界，名：無量燈；佛號：無憂相。此上過佛剎微塵數世界，有世界，名：常聞佛音；佛號：自然勝威光。此上過佛剎微塵數世界，有世界，名：清凈變化；佛號：金蓮華光明。此上過佛剎微塵數世界，有世界，名：普入十方；佛號：觀法界頻申慧。此上過佛剎微塵數世界，有世界，名：熾然焰；佛號：光焰樹緊那羅王。此上過佛剎微塵數世界，有世界，名：香光遍照；佛號：香燈善化王。此上過佛剎微塵數世界，有世界，名：無量華聚輪；佛號：普現佛功德。此上過佛剎微塵數世界，有世界，名：眾妙普清凈；佛號：一切法平等神通王。此上過佛剎微塵數世界，有世界，名：金光海；佛號：十方自在大變化。此上過佛剎微塵數世界，有世界，名：真珠華藏；佛號：法界寶光明不可思議慧。此上過佛剎微塵
【現代漢語翻譯】 現代漢語譯本 音覺悟慧（通過聲音領悟智慧）。在此之上，經過如佛剎微塵數般的世界，有一個世界，名為：吼聲摩尼幢（發出吼聲的摩尼寶幢）；佛號：蓮華光恒垂妙臂（蓮花般的光芒，永遠垂下美妙的手臂）。 在此之上，經過如佛剎微塵數般的世界，有一個世界，名為：極堅固輪（極其堅固的輪）；佛號：不退轉功德海光明（永不退轉的功德如海洋般的光明）。 在此之上，經過如佛剎微塵數般的世界，有一個世界，名為：眾行光莊嚴（以各種修行之光莊嚴）；佛號：一切智普勝尊（在一切智慧上普遍殊勝的尊者）。 在此之上，經過如佛剎微塵數般的世界，有一個世界，名為：師子座遍照（獅子座遍照）；佛號：師子光無量力覺慧（獅子般的光芒，具有無量力量的覺悟智慧）。 在此之上，經過如佛剎微塵數般的世界，有一個世界，名為：寶焰莊嚴（以寶焰莊嚴）；佛號：一切法清凈智（對一切法清凈的智慧）。 在此之上，經過如佛剎微塵數般的世界，有一個世界，名為：無量燈（無量的燈）；佛號：無憂相（沒有憂愁的相）。 在此之上，經過如佛剎微塵數般的世界，有一個世界，名為：常聞佛音（經常聽到佛的聲音）；佛號：自然勝威光（自然而然殊勝的威德光明）。 在此之上，經過如佛剎微塵數般的世界，有一個世界，名為：清凈變化（清凈的變化）；佛號：金蓮華光明（金色蓮花的光明）。 在此之上，經過如佛剎微塵數般的世界，有一個世界，名為：普入十方（普遍進入十方）；佛號：觀法界頻申慧（觀察法界，頻繁展現智慧）。 在此之上，經過如佛剎微塵數般的世界，有一個世界，名為：熾然焰（熾熱燃燒的火焰）；佛號：光焰樹緊那羅王（光焰樹的緊那羅王）。 在此之上，經過如佛剎微塵數般的世界，有一個世界，名為：香光遍照（香氣和光芒遍照）；佛號：香燈善化王（香燈善於教化的國王）。 在此之上，經過如佛剎微塵數般的世界，有一個世界，名為：無量華聚輪（無量花朵聚集的輪）；佛號：普現佛功德（普遍顯現佛的功德）。 在此之上，經過如佛剎微塵數般的世界，有一個世界，名為：眾妙普清凈（各種美妙的事物普遍清凈）；佛號：一切法平等神通王（對一切法平等的神通之王）。 在此之上，經過如佛剎微塵數般的世界，有一個世界，名為：金光海（金色的光芒如海洋）；佛號：十方自在大變化（在十方自在的大變化）。 在此之上，經過如佛剎微塵數般的世界，有一個世界，名為：真珠華藏（珍珠般的花朵寶藏）；佛號：法界寶光明不可思議慧（法界寶般的光明，不可思議的智慧）。 在此之上，經過如佛剎微塵數般的世界...
【English Translation】 English version Sound-awakened wisdom. Beyond this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Roaring Mani Banner; the Buddha is named: Lotus Light Constantly Hanging Wonderful Arm. Beyond this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Extremely Firm Wheel; the Buddha is named: Non-Retreating Merit Ocean Light. Beyond this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Adorned with the Light of Various Practices; the Buddha is named: Universally Victorious Honored One of All Wisdom. Beyond this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Lion Seat Universally Illuminating; the Buddha is named: Lion Light Immeasurable Power Awakened Wisdom. Beyond this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Adorned with Jeweled Flames; the Buddha is named: Pure Wisdom of All Dharmas. Beyond this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Immeasurable Lamps; the Buddha is named: Free from Sorrow Appearance. Beyond this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Constantly Hearing the Buddha's Voice; the Buddha is named: Naturally Superior Majestic Light. Beyond this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Pure Transformation; the Buddha is named: Golden Lotus Light. Beyond this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Universally Entering the Ten Directions; the Buddha is named: Observing the Dharma Realm Frequently Manifesting Wisdom. Beyond this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Blazing Flames; the Buddha is named: Light Flame Tree Kinnara King. Beyond this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Fragrant Light Universally Illuminating; the Buddha is named: Fragrant Lamp Good Transformation King. Beyond this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Immeasurable Flower Cluster Wheel; the Buddha is named: Universally Manifesting Buddha's Merits. Beyond this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Universally Pure with Various Wonders; the Buddha is named: King of Equal Supernatural Powers of All Dharmas. Beyond this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Golden Light Ocean; the Buddha is named: Great Free Transformation in the Ten Directions. Beyond this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Pearl Flower Treasury; the Buddha is named: Inconceivable Wisdom of the Dharma Realm's Jewel Light. Beyond this, passing through worlds as numerous as the dust particles of Buddha-lands...
數世界，有世界，名：帝釋須彌師子座；佛號：勝力光。此上過佛剎微塵數世界，有世界，名：無邊寶普照；其形四方，依華林海住，普雨無邊色摩尼王帝網彌覆其上，二十佛剎微塵數世界圍繞，純一清凈，佛號：遍照世間最勝音。
「諸佛子！此蓮華因陀羅網香水海右旋，次有香水海，名：積集寶香藏；世界種，名：一切威德莊嚴，以一切佛法輪音聲為體。此中最下方，有世界，名：種種出生；形如金剛，依種種金剛山幢住，金剛寶光云而覆其上，佛剎微塵數世界圍繞，純一清凈，佛號：蓮華眼。此上過佛剎微塵數世界，有世界，名：喜見音；佛號：生喜樂。此上過佛剎微塵數世界，有世界，名：寶莊嚴幢；佛號：一切智。此上過佛剎微塵數世界，有世界，名：多羅華普照；佛號：無垢寂妙音。此上過佛剎微塵數世界，有世界，名：變化光；佛號：清凈空智慧月。此上過佛剎微塵數世界，有世界，名：眾妙間錯；佛號：開示福德海密雲相。此上過佛剎微塵數世界，有世界，名：一切莊嚴具妙音聲；佛號：歡喜云。此上過佛剎微塵數世界，有世界，名：蓮華池；佛號：名稱幢。此上過佛剎微塵數世界，有世界，名：一切寶莊嚴；佛號：頻申觀察眼。此上過佛剎微塵數世界，有世界，名：凈妙華；佛號：無盡金剛
【現代漢語翻譯】 現代漢語譯本 在無數世界中，有一個世界名為『帝釋須彌師子座』（Indra's Sumeru Lion Throne），其佛號為『勝力光』（Victorious Light Power）。越過此世界，經過如微塵數般多的佛剎，有一個世界名為『無邊寶普照』（Boundless Treasure Universal Illumination）；其形狀為四方形，依傍著華林海而住，普遍降下無邊色彩的摩尼寶王帝網覆蓋其上，有二十個佛剎微塵數的世界圍繞著它，純凈無染，其佛號為『遍照世間最勝音』（Universally Illuminating World's Most Victorious Sound）。 『諸佛子！』（Buddha's children）此蓮華因陀羅網香水海（Lotus Indra Net Fragrant Water Sea）右旋，接著有一個香水海，名為『積集寶香藏』（Accumulated Treasure Fragrance Store）；世界種名為『一切威德莊嚴』（All Majestic Virtues Adornment），以一切佛法輪音聲為本體。在此最下方，有一個世界名為『種種出生』（Various Births）；形狀如金剛，依傍著種種金剛山幢而住，金剛寶光云覆蓋其上，有如佛剎微塵數的世界圍繞著它，純凈無染，其佛號為『蓮華眼』（Lotus Eye）。越過此世界，經過如微塵數般多的佛剎，有一個世界名為『喜見音』（Joyful Sound）；其佛號為『生喜樂』（Generating Joy and Happiness）。越過此世界，經過如微塵數般多的佛剎，有一個世界名為『寶莊嚴幢』（Treasure Adornment Banner）；其佛號為『一切智』（Omniscience）。越過此世界，經過如微塵數般多的佛剎，有一個世界名為『多羅華普照』（Tara Flower Universal Illumination）；其佛號為『無垢寂妙音』（Immaculate Tranquil Wonderful Sound）。越過此世界，經過如微塵數般多的佛剎，有一個世界名為『變化光』（Transformation Light）；其佛號為『清凈空智慧月』（Pure Empty Wisdom Moon）。越過此世界，經過如微塵數般多的佛剎，有一個世界名為『眾妙間錯』（Various Wonders Intertwined）；其佛號為『開示福德海密雲相』（Revealing the Dense Cloud Appearance of the Sea of Merit）。越過此世界，經過如微塵數般多的佛剎，有一個世界名為『一切莊嚴具妙音聲』（All Adornments Wonderful Sound）；其佛號為『歡喜云』（Joyful Cloud）。越過此世界，經過如微塵數般多的佛剎，有一個世界名為『蓮華池』（Lotus Pond）；其佛號為『名稱幢』（Name Banner）。越過此世界，經過如微塵數般多的佛剎，有一個世界名為『一切寶莊嚴』（All Treasure Adornments）；其佛號為『頻申觀察眼』（Frequently Observing Eye）。越過此世界，經過如微塵數般多的佛剎，有一個世界名為『凈妙華』（Pure Wonderful Flower）；其佛號為『無盡金剛』（Endless Vajra）。
【English Translation】 English version Among countless worlds, there is a world named 'Indra's Sumeru Lion Throne' (帝釋須彌師子座), and its Buddha is named 'Victorious Light Power' (勝力光). Beyond this world, passing through as many Buddha lands as dust motes, there is a world named 'Boundless Treasure Universal Illumination' (無邊寶普照); its shape is square, it dwells by the Flower Forest Sea, and it is covered by a universal rain of boundless colored Mani King Indra nets, surrounded by twenty Buddha lands as numerous as dust motes, purely immaculate, and its Buddha is named 'Universally Illuminating World's Most Victorious Sound' (遍照世間最勝音). 'Buddha's children!' (諸佛子) This Lotus Indra Net Fragrant Water Sea (蓮華因陀羅網香水海) turns to the right, and next there is a fragrant water sea named 'Accumulated Treasure Fragrance Store' (積集寶香藏); the world seed is named 'All Majestic Virtues Adornment' (一切威德莊嚴), with the sound of all Buddha's Dharma wheels as its essence. In the lowest part of this, there is a world named 'Various Births' (種種出生); its shape is like a vajra, it dwells by various vajra mountain banners, covered by vajra treasure light clouds, surrounded by as many worlds as dust motes in a Buddha land, purely immaculate, and its Buddha is named 'Lotus Eye' (蓮華眼). Beyond this world, passing through as many Buddha lands as dust motes, there is a world named 'Joyful Sound' (喜見音); its Buddha is named 'Generating Joy and Happiness' (生喜樂). Beyond this world, passing through as many Buddha lands as dust motes, there is a world named 'Treasure Adornment Banner' (寶莊嚴幢); its Buddha is named 'Omniscience' (一切智). Beyond this world, passing through as many Buddha lands as dust motes, there is a world named 'Tara Flower Universal Illumination' (多羅華普照); its Buddha is named 'Immaculate Tranquil Wonderful Sound' (無垢寂妙音). Beyond this world, passing through as many Buddha lands as dust motes, there is a world named 'Transformation Light' (變化光); its Buddha is named 'Pure Empty Wisdom Moon' (清凈空智慧月). Beyond this world, passing through as many Buddha lands as dust motes, there is a world named 'Various Wonders Intertwined' (眾妙間錯); its Buddha is named 'Revealing the Dense Cloud Appearance of the Sea of Merit' (開示福德海密雲相). Beyond this world, passing through as many Buddha lands as dust motes, there is a world named 'All Adornments Wonderful Sound' (一切莊嚴具妙音聲); its Buddha is named 'Joyful Cloud' (歡喜云). Beyond this world, passing through as many Buddha lands as dust motes, there is a world named 'Lotus Pond' (蓮華池); its Buddha is named 'Name Banner' (名稱幢). Beyond this world, passing through as many Buddha lands as dust motes, there is a world named 'All Treasure Adornments' (一切寶莊嚴); its Buddha is named 'Frequently Observing Eye' (頻申觀察眼). Beyond this world, passing through as many Buddha lands as dust motes, there is a world named 'Pure Wonderful Flower' (凈妙華); its Buddha is named 'Endless Vajra' (無盡金剛).
智。此上過佛剎微塵數世界，有世界，名：蓮華莊嚴城；佛號：日藏眼普光明。此上過佛剎微塵數世界，有世界，名：無量樹峰；佛號：一切法雷音。此上過佛剎微塵數世界，有世界，名：日光明；佛號：開示無量智。此上過佛剎微塵數世界，有世界，名：依止蓮華葉；佛號：一切福德山。此上過佛剎微塵數世界，有世界，名：風普持；佛號：日曜根。此上過佛剎微塵數世界，有世界，名：光明顯現；佛號：身光普照。此上過佛剎微塵數世界，有世界，名：香雷音金剛寶普照；佛號：最勝華開敷相。此上過佛剎微塵數世界，有世界，名：帝網莊嚴；形如欄楯，依一切莊嚴海住，光焰樓閣云彌覆其上，二十佛剎微塵數世界圍繞，純一清凈，佛號：示現無畏云。
「諸佛子！此積集寶香藏香水海右旋，次有香水海，名：寶莊嚴；世界種，名：普無垢，以一切微塵中佛剎神變聲為體。此中最下方，有世界，名：凈妙平坦；形如寶身，依一切寶光輪海住，種種栴檀摩尼真珠云而覆其上，佛剎微塵數世界圍繞，純一清凈，佛號：難摧伏無等幢。此上過佛剎微塵數世界，有世界，名：熾然妙莊嚴；佛號：蓮華慧神通王。此上過佛剎微塵數世界，有世界，名：微妙相輪幢；佛號：十方大名稱無盡光。此上過佛剎微塵數世界，有
【現代漢語翻譯】 現代漢語譯本 智者啊，從這裡向上經過如佛剎微塵數般的世界，有一個世界，名為：蓮華莊嚴城（蓮花裝飾的城市）；佛號：日藏眼普光明（太陽般隱藏的眼睛，普照光明）。從這裡向上經過如佛剎微塵數般的世界，有一個世界，名為：無量樹峰（無數樹木的山峰）；佛號：一切法雷音（一切佛法的雷鳴之音）。從這裡向上經過如佛剎微塵數般的世界，有一個世界，名為：日光明（太陽的光明）；佛號：開示無量智（開示無量智慧）。從這裡向上經過如佛剎微塵數般的世界，有一個世界，名為：依止蓮華葉（依靠蓮花葉）；佛號：一切福德山（一切福德之山）。從這裡向上經過如佛剎微塵數般的世界，有一個世界，名為：風普持（風普遍支援）；佛號：日曜根（太陽的根源）。從這裡向上經過如佛剎微塵數般的世界，有一個世界，名為：光明顯現（光明明顯顯現）；佛號：身光普照（身體的光芒普遍照耀）。從這裡向上經過如佛剎微塵數般的世界，有一個世界，名為：香雷音金剛寶普照（香氣雷鳴，金剛寶普遍照耀）；佛號：最勝華開敷相（最殊勝的花朵開放的形象）。從這裡向上經過如佛剎微塵數般的世界，有一個世界，名為：帝網莊嚴（帝釋天的網裝飾）；形狀像欄桿，依靠一切裝飾海而住，光焰樓閣云覆蓋其上，二十個佛剎微塵數的世界圍繞，純凈無染，佛號：示現無畏云（示現無畏的云）。 諸佛子！這個積聚寶香藏香水海向右旋轉，接下來有一個香水海，名為：寶莊嚴（寶物裝飾）；世界種，名為：普無垢（普遍無垢），以一切微塵中佛剎的神變之聲為本體。這裡最下方，有一個世界，名為：凈妙平坦（清凈美妙平坦）；形狀像寶身，依靠一切寶光輪海而住，各種栴檀、摩尼、真珠云覆蓋其上，如佛剎微塵數般的世界圍繞，純凈無染，佛號：難摧伏無等幢（難以摧毀，無與倫比的旗幟）。從這裡向上經過如佛剎微塵數般的世界，有一個世界，名為：熾然妙莊嚴（熾熱美妙的裝飾）；佛號：蓮華慧神通王（蓮花智慧神通之王）。從這裡向上經過如佛剎微塵數般的世界，有一個世界，名為：微妙相輪幢（微妙的形象輪狀旗幟）；佛號：十方大名稱無盡光（十方大名聲，無盡的光芒）。從這裡向上經過如佛剎微塵數般的世界，有
【English Translation】 English version Wise ones, going upwards from here, passing through worlds as numerous as the dust particles of Buddha lands, there is a world named: Lotus Adorned City; the Buddha is named: Sun-Hidden Eye Universal Light. Going upwards from here, passing through worlds as numerous as the dust particles of Buddha lands, there is a world named: Immeasurable Tree Peak; the Buddha is named: All Dharma Thunder Sound. Going upwards from here, passing through worlds as numerous as the dust particles of Buddha lands, there is a world named: Sun Light; the Buddha is named: Revealing Immeasurable Wisdom. Going upwards from here, passing through worlds as numerous as the dust particles of Buddha lands, there is a world named: Relying on Lotus Leaf; the Buddha is named: All Merit Mountain. Going upwards from here, passing through worlds as numerous as the dust particles of Buddha lands, there is a world named: Wind Universally Sustaining; the Buddha is named: Sun Root. Going upwards from here, passing through worlds as numerous as the dust particles of Buddha lands, there is a world named: Light Manifestation; the Buddha is named: Body Light Universally Illuminating. Going upwards from here, passing through worlds as numerous as the dust particles of Buddha lands, there is a world named: Fragrant Thunder Sound Vajra Treasure Universally Illuminating; the Buddha is named: Most Excellent Flower Blooming Appearance. Going upwards from here, passing through worlds as numerous as the dust particles of Buddha lands, there is a world named: Indra's Net Adornment; its shape is like a railing, it dwells relying on all Adornment Seas, with light and flame pavilions and clouds covering it, surrounded by twenty Buddha land dust particle worlds, purely immaculate, the Buddha is named: Manifesting Fearless Cloud. Oh, Buddha's children! This accumulated treasure of fragrant water sea rotates to the right, next there is a fragrant water sea named: Treasure Adornment; the world seed is named: Universal Immaculate, with the sound of Buddha land transformations in all dust particles as its essence. In the lowest part of this, there is a world named: Pure Wonderful Flat; its shape is like a treasure body, it dwells relying on all Treasure Light Wheel Seas, with various sandalwood, mani, and pearl clouds covering it, surrounded by worlds as numerous as the dust particles of Buddha lands, purely immaculate, the Buddha is named: Indestructible Unequaled Banner. Going upwards from here, passing through worlds as numerous as the dust particles of Buddha lands, there is a world named: Blazing Wonderful Adornment; the Buddha is named: Lotus Wisdom Supernatural King. Going upwards from here, passing through worlds as numerous as the dust particles of Buddha lands, there is a world named: Subtle Appearance Wheel Banner; the Buddha is named: Ten Directions Great Name Endless Light. Going upwards from here, passing through worlds as numerous as the dust particles of Buddha lands, there is a
世界，名：焰藏摩尼妙莊嚴；佛號：大智慧見聞皆歡喜。此上過佛剎微塵數世界，有世界，名：妙華莊嚴；佛號：無量力最勝智。此上過佛剎微塵數世界，有世界，名：出生凈微塵；佛號：超勝梵。此上過佛剎微塵數世界，有世界，名：普光明變化香；佛號：香象金剛大力勢。此上過佛剎微塵數世界，有世界，名：光明旋；佛號：義成善名稱。此上過佛剎微塵數世界，有世界，名：寶瓔珞海；佛號：無比光遍照。此上過佛剎微塵數世界，有世界，名：妙華燈幢；佛號：究竟功德無礙慧燈。此上過佛剎微塵數世界，有世界，名：善巧莊嚴；佛號：慧日波羅蜜。此上過佛剎微塵數世界，有世界，名：栴檀華普光明；佛號：無邊慧法界音。此上過佛剎微塵數世界，有世界，名：帝網幢；佛號：燈光迥照。此上過佛剎微塵數世界，有世界，名：凈華輪；佛號：法界日光明。此上過佛剎微塵數世界，有世界，名：大威耀；佛號：無邊功德海法輪音。此上過佛剎微塵數世界，有世界，名：同安住寶蓮華池；佛號：開示入不可思議智。此上過佛剎微塵數世界，有世界，名：平坦地；佛號：功德寶光明王。此上過佛剎微塵數世界，有世界，名：香摩尼聚：佛號：無盡福德海妙莊嚴。此上過佛剎微塵數世界，有世界，名：微妙光明：佛號
【現代漢語翻譯】 現代漢語譯本 世界名為『焰藏摩尼妙莊嚴』（Yancang Moni Miaozhuangyan），佛號為『大智慧見聞皆歡喜』（Dazhihui Jianwen Jiehuanxi）。 在此之上，經過如佛剎微塵數般的世界，有一個世界名為『妙華莊嚴』（Miaohua Zhuangyan），佛號為『無量力最勝智』（Wuliangli Zuishengzhi）。 在此之上，經過如佛剎微塵數般的世界，有一個世界名為『出生凈微塵』（Chusheng Jingweichen），佛號為『超勝梵』（Chaosheng Fan）。 在此之上，經過如佛剎微塵數般的世界，有一個世界名為『普光明變化香』（Puguangming Bianhua Xiang），佛號為『香象金剛大力勢』（Xiangxiang Jingang Dali Shi）。 在此之上，經過如佛剎微塵數般的世界，有一個世界名為『光明旋』（Guangming Xuan），佛號為『義成善名稱』（Yicheng Shanmingcheng）。 在此之上，經過如佛剎微塵數般的世界，有一個世界名為『寶瓔珞海』（Baoyingluo Hai），佛號為『無比光遍照』（Wubiguang Bianzhao）。 在此之上，經過如佛剎微塵數般的世界，有一個世界名為『妙華燈幢』（Miaohua Dengchuang），佛號為『究竟功德無礙慧燈』（Jiuijing Gongde Wuai Huideng）。 在此之上，經過如佛剎微塵數般的世界，有一個世界名為『善巧莊嚴』（Shanqiao Zhuangyan），佛號為『慧日波羅蜜』（Huiribo Luomi）。 在此之上，經過如佛剎微塵數般的世界，有一個世界名為『栴檀華普光明』（Zhanhua Puguangming），佛號為『無邊慧法界音』（Wubianhui Fajieyin）。 在此之上，經過如佛剎微塵數般的世界，有一個世界名為『帝網幢』（Diwangchuang），佛號為『燈光迥照』（Dengguang Jiongzhao）。 在此之上，經過如佛剎微塵數般的世界，有一個世界名為『凈華輪』（Jinghualun），佛號為『法界日光明』（Fajie Riguangming）。 在此之上，經過如佛剎微塵數般的世界，有一個世界名為『大威耀』（Daweiyao），佛號為『無邊功德海法輪音』（Wubian Gongdehai Falunyin）。 在此之上，經過如佛剎微塵數般的世界，有一個世界名為『同安住寶蓮華池』（Tong Anzhu Baolianhua Chi），佛號為『開示入不可思議智』（Kaishi Ru Bukesiyi Zhi）。 在此之上，經過如佛剎微塵數般的世界，有一個世界名為『平坦地』（Pingtandi），佛號為『功德寶光明王』（Gongde Baoguangming Wang）。 在此之上，經過如佛剎微塵數般的世界，有一個世界名為『香摩尼聚』（Xiangmoniju），佛號為『無盡福德海妙莊嚴』（Wujin Fudehai Miaozhuangyan）。 在此之上，經過如佛剎微塵數般的世界，有一個世界名為『微妙光明』（Weimiao Guangming），佛號為
【English Translation】 English version A world named 'Flame-Hidden Mani Marvelous Adornment' (Yancang Moni Miaozhuangyan), and the Buddha's name is 'Great Wisdom, Hearing and Seeing All Rejoice' (Dazhihui Jianwen Jiehuanxi). Beyond this, passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'Marvelous Flower Adornment' (Miaohua Zhuangyan), and the Buddha's name is 'Immeasurable Power, Most Supreme Wisdom' (Wuliangli Zuishengzhi). Beyond this, passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'Birth of Pure Fine Dust' (Chusheng Jingweichen), and the Buddha's name is 'Transcendent Brahma' (Chaosheng Fan). Beyond this, passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'Universal Brightness Transformation Fragrance' (Puguangming Bianhua Xiang), and the Buddha's name is 'Fragrant Elephant Vajra Great Power Force' (Xiangxiang Jingang Dali Shi). Beyond this, passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'Light Rotation' (Guangming Xuan), and the Buddha's name is 'Meaningful Accomplishment, Good Name' (Yicheng Shanmingcheng). Beyond this, passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'Jeweled Necklace Sea' (Baoyingluo Hai), and the Buddha's name is 'Incomparable Light Universally Illuminating' (Wubiguang Bianzhao). Beyond this, passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'Marvelous Flower Lamp Banner' (Miaohua Dengchuang), and the Buddha's name is 'Ultimate Merit, Unobstructed Wisdom Lamp' (Jiuijing Gongde Wuai Huideng). Beyond this, passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'Skillful Adornment' (Shanqiao Zhuangyan), and the Buddha's name is 'Wisdom Sun Paramita' (Huiribo Luomi). Beyond this, passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'Sandalwood Flower Universal Brightness' (Zhanhua Puguangming), and the Buddha's name is 'Boundless Wisdom Dharma Realm Sound' (Wubianhui Fajieyin). Beyond this, passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'Indra's Net Banner' (Diwangchuang), and the Buddha's name is 'Lamp Light Shining Far' (Dengguang Jiongzhao). Beyond this, passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'Pure Flower Wheel' (Jinghualun), and the Buddha's name is 'Dharma Realm Sun Brightness' (Fajie Riguangming). Beyond this, passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'Great Majestic Radiance' (Daweiyao), and the Buddha's name is 'Boundless Merit Sea Dharma Wheel Sound' (Wubian Gongdehai Falunyin). Beyond this, passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'Dwelling Together Jeweled Lotus Pond' (Tong Anzhu Baolianhua Chi), and the Buddha's name is 'Revealing Entry into Inconceivable Wisdom' (Kaishi Ru Bukesiyi Zhi). Beyond this, passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'Flat Land' (Pingtandi), and the Buddha's name is 'Merit Jewel Brightness King' (Gongde Baoguangming Wang). Beyond this, passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'Fragrant Mani Cluster' (Xiangmoniju), and the Buddha's name is 'Endless Blessing Virtue Sea Marvelous Adornment' (Wujin Fudehai Miaozhuangyan). Beyond this, passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'Subtle Brightness' (Weimiao Guangming), and the Buddha's name is
：無等力普遍音。此上過佛剎微塵數世界，有世界，名：十方普堅固莊嚴照耀；其形八隅，依心王摩尼輪海住，一切寶莊嚴帳云彌覆其上，二十佛剎微塵數世界圍繞，純一清凈，佛號：普眼大明燈。
「諸佛子！此寶莊嚴香水海右旋，次有香水海，名：金剛寶聚；世界種，名：法界行，以一切菩薩地方便法音聲為體。此中最下方，有世界，名：凈光照耀；形如珠貫，依一切寶色珠瓔海住，菩薩珠髻光明摩尼云而覆其上，佛剎微塵數世界圍繞，純一清凈，佛號：最勝功德光。此上過佛剎微塵數世界，有世界，名：妙蓋；佛號：法自在慧。此上過佛剎微塵數世界，有世界，名：寶莊嚴師子座；佛號：大龍淵。此上過佛剎微塵數世界，有世界，名：出現金剛座：佛號：升師子座蓮華臺；此上過佛剎微塵數世界，有世界，名：蓮華勝音：佛號：智光普開悟。此上過佛剎微塵數世界，有世界，名：善慣習；佛號：持地妙光王。此上過佛剎微塵數世界，有世界，名：喜樂音；佛號：法燈王。此上過佛剎微塵數世界，有世界，名：摩尼藏因陀羅網；佛號：不空見。此上過佛剎微塵數世界，有世界，名：眾妙地藏：佛號：焰身幢。此上過佛剎微塵數世界，有世界，名：金光輪；佛號：凈治眾生行。此上過佛剎微塵數世界，有世界
【現代漢語翻譯】 現代漢語譯本：無等力普遍音（佛名）。在這個佛剎微塵數世界之上，有一個世界，名為：十方普堅固莊嚴照耀；它的形狀是八角形，依附於心王摩尼輪海而住，一切寶莊嚴的帳云覆蓋其上，有二十個佛剎微塵數的世界圍繞著它，純凈無染，佛號為：普眼大明燈。 諸佛子！這個寶莊嚴香水海向右旋轉，接下來有一個香水海，名為：金剛寶聚；世界種名為：法界行，以一切菩薩的方便法音聲為本體。在這個香水海的最下方，有一個世界，名為：凈光照耀；形狀像珠子串聯，依附於一切寶色珠瓔海而住，菩薩的珠髻光明摩尼云覆蓋其上，有佛剎微塵數的世界圍繞著它，純凈無染，佛號為：最勝功德光。在這個世界之上，經過佛剎微塵數的世界，有一個世界，名為：妙蓋；佛號為：法自在慧。在這個世界之上，經過佛剎微塵數的世界，有一個世界，名為：寶莊嚴師子座；佛號為：大龍淵。在這個世界之上，經過佛剎微塵數的世界，有一個世界，名為：出現金剛座；佛號為：升師子座蓮華臺。在這個世界之上，經過佛剎微塵數的世界，有一個世界，名為：蓮華勝音；佛號為：智光普開悟。在這個世界之上，經過佛剎微塵數的世界，有一個世界，名為：善慣習；佛號為：持地妙光王。在這個世界之上，經過佛剎微塵數的世界，有一個世界，名為：喜樂音；佛號為：法燈王。在這個世界之上，經過佛剎微塵數的世界，有一個世界，名為：摩尼藏因陀羅網；佛號為：不空見。在這個世界之上，經過佛剎微塵數的世界，有一個世界，名為：眾妙地藏；佛號為：焰身幢。在這個世界之上，經過佛剎微塵數的世界，有一個世界，名為：金光輪；佛號為：凈治眾生行。在這個世界之上，經過佛剎微塵數的世界，有一個世界
【English Translation】 English version: 'Unequaled Power Universal Sound' (Buddha's name). Above this world, which is like a dust mote of Buddha lands, there is a world named: 'Universal Solid Adornment Illumination of the Ten Directions'; its shape is octagonal, it dwells relying on the Mind King Mani Wheel Sea, with clouds of all precious adornments covering it, surrounded by twenty dust mote worlds of Buddha lands, purely immaculate, the Buddha's name is: 'Universal Eye Great Bright Lamp'. Oh, Buddhas' children! This precious adorned fragrant water sea rotates to the right, next there is a fragrant water sea named: 'Vajra Treasure Gathering'; the world seed is named: 'Dharma Realm Practice', its essence is the sound of all Bodhisattvas' expedient Dharma. In the lowest part of this fragrant water sea, there is a world named: 'Pure Light Illumination'; its shape is like a string of pearls, it dwells relying on the sea of all precious colored pearl necklaces, with the Bodhisattvas' pearl topknot bright mani clouds covering it, surrounded by dust mote worlds of Buddha lands, purely immaculate, the Buddha's name is: 'Supreme Merit Light'. Above this world, passing through dust mote worlds of Buddha lands, there is a world named: 'Wonderful Canopy'; the Buddha's name is: 'Dharma Self-Mastery Wisdom'. Above this world, passing through dust mote worlds of Buddha lands, there is a world named: 'Precious Adornment Lion Seat'; the Buddha's name is: 'Great Dragon Abyss'. Above this world, passing through dust mote worlds of Buddha lands, there is a world named: 'Appearing Vajra Seat'; the Buddha's name is: 'Ascending Lion Seat Lotus Platform'. Above this world, passing through dust mote worlds of Buddha lands, there is a world named: 'Lotus Superior Sound'; the Buddha's name is: 'Wisdom Light Universal Enlightenment'. Above this world, passing through dust mote worlds of Buddha lands, there is a world named: 'Well-Accustomed Practice'; the Buddha's name is: 'Earth-Holding Wonderful Light King'. Above this world, passing through dust mote worlds of Buddha lands, there is a world named: 'Joyful Sound'; the Buddha's name is: 'Dharma Lamp King'. Above this world, passing through dust mote worlds of Buddha lands, there is a world named: 'Mani Treasury Indra Net'; the Buddha's name is: 'Unfailing Vision'. Above this world, passing through dust mote worlds of Buddha lands, there is a world named: 'Multitude of Wonderful Earth Treasury'; the Buddha's name is: 'Flame Body Banner'. Above this world, passing through dust mote worlds of Buddha lands, there is a world named: 'Golden Light Wheel'; the Buddha's name is: 'Purifying Sentient Beings' Practice'. Above this world, passing through dust mote worlds of Buddha lands, there is a world
，名：須彌山莊嚴；佛號：一切功德云普照。此上過佛剎微塵數世界，有世界，名：眾樹形；佛號：寶華相凈月覺。此上過佛剎微塵數世界，有世界，名：無怖畏；佛號：最勝金光炬。此上過佛剎微塵數世界，有世界，名：大名稱龍王幢；佛號：觀等一切法。此上過佛剎微塵數世界，有世界，名：示現摩尼色；佛號：變化日。此上過佛剎微塵數世界，有世界，名：光焰燈莊嚴：佛號：寶蓋光遍照。此上過佛剎微塵數世界，有世界，名：香光云：佛號：思惟慧。此上過佛剎微塵數世界，有世界，名：無怨仇；佛號：精進勝慧海。此上過佛剎微塵數世界，有世界，名：一切莊嚴具光明幢；佛號：普現悅意蓮華自在王。此上過佛剎微塵數世界，有世界，名：毫相莊嚴；形如半月，依須彌山摩尼華海住，一切莊嚴熾盛光摩尼王云彌覆其上，二十佛剎微塵數世界圍繞，純一清凈，佛號：清凈眼。
「諸佛子！此金剛寶聚香水海右旋，次有香水海，名：天城寶堞；世界種，名：燈焰光明，以普示一切平等法輪音為體。此中最下方，有世界，名：寶月光焰輪；形如一切莊嚴具，依一切寶莊嚴華海住，琉璃色師子座云而覆其上。佛剎微塵數世界圍繞，純一清凈，佛號：日月自在光。此上過佛剎微塵數世界，有世界，名：須彌寶光
【現代漢語翻譯】 現代漢語譯本 名為：須彌山莊嚴（Sumeru Mountain Adornment）；佛號：一切功德云普照（All Merits Cloud Universally Illuminating）。此上經過佛剎微塵數（Buddha-land dust particle number）世界，有一個世界，名為：眾樹形（Multitude of Trees Shape）；佛號：寶華相凈月覺（Precious Flower Appearance Pure Moon Awareness）。此上經過佛剎微塵數世界，有一個世界，名為：無怖畏（Fearless）；佛號：最勝金光炬（Most Excellent Golden Light Torch）。此上經過佛剎微塵數世界，有一個世界，名為：大名稱龍王幢（Great Name Dragon King Banner）；佛號：觀等一切法（Observing Equality of All Dharmas）。此上經過佛剎微塵數世界，有一個世界，名為：示現摩尼色（Manifesting Mani Color）；佛號：變化日（Transformation Sun）。此上經過佛剎微塵數世界，有一個世界，名為：光焰燈莊嚴（Light Flame Lamp Adornment）；佛號：寶蓋光遍照（Precious Canopy Light Universally Illuminating）。此上經過佛剎微塵數世界，有一個世界，名為：香光云（Fragrant Light Cloud）；佛號：思惟慧（Contemplative Wisdom）。此上經過佛剎微塵數世界，有一個世界，名為：無怨仇（Without Enmity）；佛號：精進勝慧海（Vigorous Excellent Wisdom Ocean）。此上經過佛剎微塵數世界，有一個世界，名為：一切莊嚴具光明幢（All Adornments Light Banner）；佛號：普現悅意蓮華自在王（Universally Manifesting Delightful Lotus Sovereign King）。此上經過佛剎微塵數世界，有一個世界，名為：毫相莊嚴（Urna Adornment）；形狀如半月，依須彌山（Sumeru Mountain）摩尼華海（Mani Flower Ocean）而住，一切莊嚴熾盛光摩尼王云（All Adornments Blazing Light Mani King Cloud）覆蓋其上，二十佛剎微塵數世界圍繞，純一清凈，佛號：清凈眼（Pure Eye）。 『諸佛子！』此金剛寶聚香水海（Vajra Treasure Gathering Fragrant Water Sea）右旋，其次有香水海，名為：天城寶堞（Heavenly City Treasure Rampart）；世界種，名為：燈焰光明（Lamp Flame Light），以普示一切平等法輪音（Universally Showing All Equal Dharma Wheel Sound）為體。此中最下方，有一個世界，名為：寶月光焰輪（Precious Moon Light Flame Wheel）；形狀如一切莊嚴具，依一切寶莊嚴華海（All Treasure Adornment Flower Ocean）而住，琉璃色師子座云（Lapis Lazuli Lion Throne Cloud）覆蓋其上。佛剎微塵數世界圍繞，純一清凈，佛號：日月自在光（Sun and Moon Sovereign Light）。此上經過佛剎微塵數世界，有一個世界，名為：須彌寶光（Sumeru Treasure Light）
【English Translation】 English version Named: Sumeru Mountain Adornment; Buddha's name: All Merits Cloud Universally Illuminating. Passing beyond a number of worlds equal to the dust particles of a Buddha-land, there is a world named: Multitude of Trees Shape; Buddha's name: Precious Flower Appearance Pure Moon Awareness. Passing beyond a number of worlds equal to the dust particles of a Buddha-land, there is a world named: Fearless; Buddha's name: Most Excellent Golden Light Torch. Passing beyond a number of worlds equal to the dust particles of a Buddha-land, there is a world named: Great Name Dragon King Banner; Buddha's name: Observing Equality of All Dharmas. Passing beyond a number of worlds equal to the dust particles of a Buddha-land, there is a world named: Manifesting Mani Color; Buddha's name: Transformation Sun. Passing beyond a number of worlds equal to the dust particles of a Buddha-land, there is a world named: Light Flame Lamp Adornment; Buddha's name: Precious Canopy Light Universally Illuminating. Passing beyond a number of worlds equal to the dust particles of a Buddha-land, there is a world named: Fragrant Light Cloud; Buddha's name: Contemplative Wisdom. Passing beyond a number of worlds equal to the dust particles of a Buddha-land, there is a world named: Without Enmity; Buddha's name: Vigorous Excellent Wisdom Ocean. Passing beyond a number of worlds equal to the dust particles of a Buddha-land, there is a world named: All Adornments Light Banner; Buddha's name: Universally Manifesting Delightful Lotus Sovereign King. Passing beyond a number of worlds equal to the dust particles of a Buddha-land, there is a world named: Urna Adornment; its shape is like a half-moon, residing upon the Mani Flower Ocean of Sumeru Mountain, covered by the All Adornments Blazing Light Mani King Cloud, surrounded by twenty Buddha-land dust particle number of worlds, purely immaculate, Buddha's name: Pure Eye. 'Oh, Buddhas' children!' This Vajra Treasure Gathering Fragrant Water Sea turns to the right, next there is a fragrant water sea named: Heavenly City Treasure Rampart; the world seed is named: Lamp Flame Light, its essence is the Universally Showing All Equal Dharma Wheel Sound. In the lowest part of this, there is a world named: Precious Moon Light Flame Wheel; its shape is like all adornments, residing upon the All Treasure Adornment Flower Ocean, covered by the Lapis Lazuli Lion Throne Cloud. Surrounded by a number of worlds equal to the dust particles of a Buddha-land, purely immaculate, Buddha's name: Sun and Moon Sovereign Light. Passing beyond a number of worlds equal to the dust particles of a Buddha-land, there is a world named: Sumeru Treasure Light.
；佛號：無盡法寶幢。此上過佛剎微塵數世界，有世界，名：眾妙光明幢；佛號：大華聚。此上過佛剎微塵數世界，有世界，名：摩尼光明華；佛號：人中最自在。此上過佛剎微塵數世界，有世界，名：普音；佛號：一切智遍照。此上過佛剎微塵數世界，有世界，名：大樹緊那羅音；佛號：無量福德自在龍。此上過佛剎微塵數世界，有世界，名：無邊凈光明；佛號：功德寶華光。此上過佛剎微塵數世界，有世界，名：最勝音；佛號：一切智莊嚴。此上過佛剎微塵數世界，有世界，名：眾寶間飾；佛號：寶焰須彌山。此上過佛剎微塵數世界，有世界，名：清凈須彌音；佛號：出現一切行光明。此上過佛剎微塵數世界，有世界，名：香水蓋；佛號：一切波羅蜜無礙海。此上過佛剎微塵數世界，有世界，名：師子華網；佛號：寶焰幢。此上過佛剎微塵數世界，有世界，名：金剛妙華燈；佛號：一切大愿光。此上過佛剎微塵數世界，有世界，名：一切法光明地；佛號：一切法廣大真實義。此上過佛剎微塵數世界，有世界，名：真珠末平坦莊嚴；佛號：勝慧光明網。此上過佛剎微塵數世界，有世界，名：琉璃華；佛號：寶積幢。此上過佛剎微塵數世界，有世界，名：無量妙光輪；佛號：大威力智海藏。此上過佛剎微塵數世界，有
【現代漢語翻譯】 現代漢語譯本：佛號：無盡法寶幢（佛的稱號，象徵佛法如無盡的寶藏，如旗幟般指引眾生）。此上過佛剎微塵數世界（指數量極多的世界），有世界，名：眾妙光明幢（世界名，意為充滿各種美妙光明的旗幟）；佛號：大華聚（佛的稱號，象徵佛如盛開的蓮花般聚集美好）。此上過佛剎微塵數世界，有世界，名：摩尼光明華（世界名，意為如摩尼寶珠般光明的花朵）；佛號：人中最自在（佛的稱號，象徵佛在人中最自由自在）。此上過佛剎微塵數世界，有世界，名：普音（世界名，意為普遍傳播聲音）；佛號：一切智遍照（佛的稱號，象徵佛的智慧照耀一切）。此上過佛剎微塵數世界，有世界，名：大樹緊那羅音（世界名，意為如大樹般發出緊那羅美妙的聲音）；佛號：無量福德自在龍（佛的稱號，象徵佛擁有無量福德，如龍般自在）。此上過佛剎微塵數世界，有世界，名：無邊凈光明（世界名，意為無邊無際的清凈光明）；佛號：功德寶華光（佛的稱號，象徵佛的功德如寶華般閃耀光芒）。此上過佛剎微塵數世界，有世界，名：最勝音（世界名，意為最殊勝的聲音）；佛號：一切智莊嚴（佛的稱號，象徵佛的智慧莊嚴）。此上過佛剎微塵數世界，有世界，名：眾寶間飾（世界名，意為以各種珍寶裝飾）；佛號：寶焰須彌山（佛的稱號，象徵佛如寶焰般照耀的須彌山）。此上過佛剎微塵數世界，有世界，名：清凈須彌音（世界名，意為清凈的須彌山發出的聲音）；佛號：出現一切行光明（佛的稱號，象徵佛的光明照亮一切行為）。此上過佛剎微塵數世界，有世界，名：香水蓋（世界名，意為香水形成的覆蓋）；佛號：一切波羅蜜無礙海（佛的稱號，象徵佛的智慧如無礙的波羅蜜海）。此上過佛剎微塵數世界，有世界，名：師子華網（世界名，意為如獅子般的花網）；佛號：寶焰幢（佛的稱號，象徵佛如寶焰般閃耀的旗幟）。此上過佛剎微塵數世界，有世界，名：金剛妙華燈（世界名，意為如金剛般堅固的美妙花燈）；佛號：一切大愿光（佛的稱號，象徵佛的大愿如光芒般照耀）。此上過佛剎微塵數世界，有世界，名：一切法光明地（世界名，意為一切佛法光明的土地）；佛號：一切法廣大真實義（佛的稱號，象徵佛的教義廣大而真實）。此上過佛剎微塵數世界，有世界，名：真珠末平坦莊嚴（世界名，意為用珍珠粉末裝飾的平坦之地）；佛號：勝慧光明網（佛的稱號，象徵佛的殊勝智慧如光明之網）。此上過佛剎微塵數世界，有世界，名：琉璃華（世界名，意為琉璃般的花朵）；佛號：寶積幢（佛的稱號，象徵佛如寶物堆積的旗幟）。此上過佛剎微塵數世界，有世界，名：無量妙光輪（世界名，意為無量美妙光芒的輪）；佛號：大威力智海藏（佛的稱號，象徵佛的智慧如大海般深藏，威力強大）。此上過佛剎微塵數世界，有
【English Translation】 English version: Buddha name: Inexhaustible Dharma Treasure Banner. Beyond this, passing through worlds as numerous as dust particles in a Buddha-field, there is a world named: Multitudinous Wonderful Light Banner; Buddha name: Great Flower Cluster. Beyond this, passing through worlds as numerous as dust particles in a Buddha-field, there is a world named: Mani Light Flower; Buddha name: Most Free Among Humans. Beyond this, passing through worlds as numerous as dust particles in a Buddha-field, there is a world named: Universal Sound; Buddha name: All-Knowing Illumination. Beyond this, passing through worlds as numerous as dust particles in a Buddha-field, there is a world named: Great Tree Kinnara Sound; Buddha name: Immeasurable Merit Free Dragon. Beyond this, passing through worlds as numerous as dust particles in a Buddha-field, there is a world named: Boundless Pure Light; Buddha name: Merit Treasure Flower Light. Beyond this, passing through worlds as numerous as dust particles in a Buddha-field, there is a world named: Most Excellent Sound; Buddha name: All-Knowing Adornment. Beyond this, passing through worlds as numerous as dust particles in a Buddha-field, there is a world named: Interspersed with Various Treasures; Buddha name: Jewel Flame Sumeru Mountain. Beyond this, passing through worlds as numerous as dust particles in a Buddha-field, there is a world named: Pure Sumeru Sound; Buddha name: Manifesting Light of All Actions. Beyond this, passing through worlds as numerous as dust particles in a Buddha-field, there is a world named: Fragrant Water Canopy; Buddha name: Unobstructed Ocean of All Paramitas. Beyond this, passing through worlds as numerous as dust particles in a Buddha-field, there is a world named: Lion Flower Net; Buddha name: Jewel Flame Banner. Beyond this, passing through worlds as numerous as dust particles in a Buddha-field, there is a world named: Vajra Wonderful Flower Lamp; Buddha name: Light of All Great Vows. Beyond this, passing through worlds as numerous as dust particles in a Buddha-field, there is a world named: Ground of Light of All Dharmas; Buddha name: Vast and True Meaning of All Dharmas. Beyond this, passing through worlds as numerous as dust particles in a Buddha-field, there is a world named: Flat Adornment of Pearl Powder; Buddha name: Net of Superior Wisdom Light. Beyond this, passing through worlds as numerous as dust particles in a Buddha-field, there is a world named: Lapis Lazuli Flower; Buddha name: Treasure Accumulation Banner. Beyond this, passing through worlds as numerous as dust particles in a Buddha-field, there is a world named: Immeasurable Wonderful Light Wheel; Buddha name: Great Power Wisdom Sea Treasury. Beyond this, passing through worlds as numerous as dust particles in a Buddha-field, there is
世界，名：明見十方；佛號：凈修一切功德幢。此上過佛剎微塵數世界，有世界，名：可愛樂梵音；形如佛手，依寶光網海住，菩薩身一切莊嚴云彌覆其上，二十佛剎微塵數世界圍繞，純一清凈，佛號：普照法界無礙光。」
大方廣佛華嚴經卷第九 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第十
于闐國三藏實叉難陀奉 制譯
華藏世界品第五之三
爾時，普賢菩薩復告大眾言：
「諸佛子！彼離垢焰藏香水海東，次有香水海，名：變化微妙身；此海中，有世界種，名：善布差別方。次有香水海，名：金剛眼幢；世界種，名：莊嚴法界橋。次有香水海，名：種種蓮華妙莊嚴；世界種，名：恒出十方變化。次有香水海，名：無間寶王輪；世界種，名：寶蓮華莖密雲。次有香水海，名：妙香焰普莊嚴；世界種，名：毗盧遮那變化行。次有香水海，名：寶末閻浮幢；世界種，名：諸佛護念境界。次有香水海，名：一切色熾然光；世界種，名：最勝光遍照。次有香水海，名：一切莊嚴具境界；世界種，名：寶焰燈……。如是等不可說佛剎微塵數香水海，其最近輪圍山香水海，名：玻璃地；世界種，名：常放光明，以世界海清凈劫音聲為體。此中最
【現代漢語翻譯】 現代漢語譯本 世界，名為『明見十方』；佛號為『凈修一切功德幢』。在此之上，經過如微塵數般多的佛剎世界，有一個世界，名為『可愛樂梵音』；其形狀如佛手，依寶光網海而住，菩薩的身形被一切莊嚴的雲彩所覆蓋，有二十個佛剎微塵數的世界圍繞著它，純凈無染，佛號為『普照法界無礙光』。
《大方廣佛華嚴經》卷第九 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第十
于闐國三藏實叉難陀奉 制譯
華藏世界品第五之三
爾時，普賢菩薩再次告訴大眾說：
『諸位佛子！在那離垢焰藏香水海的東邊，依次有香水海，名為『變化微妙身』；此海中，有一個世界種，名為『善布差別方』。其次有香水海，名為『金剛眼幢』；世界種，名為『莊嚴法界橋』。其次有香水海，名為『種種蓮華妙莊嚴』；世界種，名為『恒出十方變化』。其次有香水海，名為『無間寶王輪』；世界種，名為『寶蓮華莖密雲』。其次有香水海，名為『妙香焰普莊嚴』；世界種，名為『毗盧遮那（Vairocana）變化行』。其次有香水海，名為『寶末閻浮幢』；世界種，名為『諸佛護念境界』。其次有香水海，名為『一切色熾然光』；世界種，名為『最勝光遍照』。其次有香水海，名為『一切莊嚴具境界』；世界種，名為『寶焰燈』……。像這樣不可說佛剎微塵數般的香水海，其中最靠近輪圍山的香水海，名為『玻璃地』；世界種，名為『常放光明』，以世界海清凈劫的音聲為體。這裡面最』
【English Translation】 English version A world named 'Manifestly Seeing the Ten Directions'; the Buddha's name is 'Purely Cultivating All Meritorious Virtues Banner'. Beyond this, passing through worlds as numerous as dust motes of Buddha lands, there is a world named 'Lovely Sound of Brahma'; its shape is like a Buddha's hand, dwelling upon the sea of jeweled light nets, the body of a Bodhisattva is covered by clouds of all adornments, surrounded by twenty Buddha land dust mote worlds, purely immaculate, the Buddha's name is 'Universally Illuminating the Dharma Realm Unobstructed Light'.
The Avatamsaka Sutra, Volume 9 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 10
Translated by Tripiṭaka Śikṣānanda of Khotan under Imperial Decree
Chapter Five, Part Three: The Flower Treasury World
At that time, Bodhisattva Samantabhadra again addressed the assembly, saying:
'Oh, sons of the Buddhas! To the east of that Fragrant Water Sea of the Treasury of Flame Free from Defilement, there is successively a Fragrant Water Sea named 'Transformation of Subtle Bodies'; within this sea, there is a world-seed named 'Well-Arranged Diverse Directions'. Next, there is a Fragrant Water Sea named 'Vajra Eye Banner'; the world-seed is named 'Adorned Dharma Realm Bridge'. Next, there is a Fragrant Water Sea named 'Various Lotus Flower Wonderful Adornments'; the world-seed is named 'Constantly Emanating Transformations in the Ten Directions'. Next, there is a Fragrant Water Sea named 'Uninterrupted Jeweled King Wheel'; the world-seed is named 'Dense Clouds of Jeweled Lotus Stems'. Next, there is a Fragrant Water Sea named 'Wonderful Fragrant Flame Universal Adornment'; the world-seed is named 'Vairocana's (毗盧遮那) Transformation Practice'. Next, there is a Fragrant Water Sea named 'Jeweled Powder Jambudvipa Banner'; the world-seed is named 'The Realm Protected and Remembered by All Buddhas'. Next, there is a Fragrant Water Sea named 'All Colors Blazing Light'; the world-seed is named 'Most Excellent Light Universally Illuminating'. Next, there is a Fragrant Water Sea named 'The Realm of All Adornments'; the world-seed is named 'Jeweled Flame Lamp'.... Like this, there are incalculable Fragrant Water Seas as numerous as dust motes of Buddha lands, among which the Fragrant Water Sea closest to the surrounding mountain is named 'Glass Land'; the world-seed is named 'Constantly Emitting Light', with the sound of the pure kalpas of the world sea as its essence. Within this most'
下方，有世界，名：可愛樂凈光幢，佛剎微塵數世界圍繞，純一清凈，佛號；最勝三昧精進慧。此上過十佛剎微塵數世界，與金剛幢世界齊等，有世界，名：香莊嚴幢，十佛剎微塵數世界圍繞，純一清凈，佛號：無障礙法界燈。此上過三佛剎微塵數世界，與娑婆世界齊等，有世界，名：放光明藏；佛號：遍法界無障礙慧明。此上過七佛剎微塵數世界，至此世界種最上方，有世界，名：最勝身香，二十佛剎微塵數世界圍繞，純一清凈，佛號：覺分華。
「諸佛子！彼無盡光明輪香水海外，次有香水海，名：具足妙光；世界種，名：遍無垢。次有香水海，名：光耀蓋；世界種，名：無邊普莊嚴。次有香水海，名：妙寶莊嚴；世界種，名：香摩尼軌度形。次有香水海，名：出佛音聲；世界種，名：善建立莊嚴。次有香水海，名：香幢須彌藏；世界種，名：光明遍滿。次有香水海，名：栴檀妙光明；世界種，名：華焰輪。次有香水海，名：風力持：世界種，名：寶焰云幢。次有香水海，名：帝釋身莊嚴；世界種，名：真珠藏。次有香水海，名：平坦嚴凈；世界種，名：毗琉璃末種種莊嚴……。如是等不可說佛剎微塵數香水海，其最近輪圍山香水海，名：妙樹華：世界種，名：出生諸方廣大剎，以一切佛摧伏魔音為體。此
【現代漢語翻譯】 現代漢語譯本 下方，有一個世界，名為『可愛樂凈光幢』，它被佛剎微塵數（形容極多的數量）的世界圍繞，純凈無染。那裡的佛號是『最勝三昧精進慧』（佛名）。 在這個世界之上，經過十個佛剎微塵數的世界，有一個與金剛幢世界大小相同的世界，名為『香莊嚴幢』，它被十個佛剎微塵數的世界圍繞，純凈無染。那裡的佛號是『無障礙法界燈』（佛名）。 在這個世界之上，經過三個佛剎微塵數的世界，有一個與娑婆世界大小相同的世界，名為『放光明藏』，那裡的佛號是『遍法界無障礙慧明』（佛名）。 在這個世界之上，經過七個佛剎微塵數的世界，到達這個世界種的最上方，有一個世界，名為『最勝身香』，它被二十個佛剎微塵數的世界圍繞，純凈無染。那裡的佛號是『覺分華』（佛名）。 『諸位佛子！在那無盡光明輪香水海外，依次有香水海，名為『具足妙光』；其世界種名為『遍無垢』。 其次有香水海，名為『光耀蓋』；其世界種名為『無邊普莊嚴』。 其次有香水海，名為『妙寶莊嚴』；其世界種名為『香摩尼軌度形』。 其次有香水海，名為『出佛音聲』；其世界種名為『善建立莊嚴』。 其次有香水海，名為『香幢須彌藏』；其世界種名為『光明遍滿』。 其次有香水海，名為『栴檀妙光明』；其世界種名為『華焰輪』。 其次有香水海，名為『風力持』；其世界種名為『寶焰云幢』。 其次有香水海，名為『帝釋身莊嚴』；其世界種名為『真珠藏』。 其次有香水海，名為『平坦嚴凈』；其世界種名為『毗琉璃末種種莊嚴』……。 像這樣不可說佛剎微塵數（形容極多的數量）的香水海，其中最靠近輪圍山的香水海，名為『妙樹華』；其世界種名為『出生諸方廣大剎』，以一切佛摧伏魔音為本體。』
【English Translation】 English version Below, there is a world named 'Adorable Joy Pure Light Banner', surrounded by worlds as numerous as dust particles in a Buddha-land, purely immaculate. The Buddha there is named 'Most Excellent Samadhi Diligent Wisdom'. Above this world, passing through ten Buddha-land dust particle worlds, there is a world equal in size to the Vajra Banner world, named 'Fragrant Adornment Banner', surrounded by ten Buddha-land dust particle worlds, purely immaculate. The Buddha there is named 'Unobstructed Dharma Realm Lamp'. Above this world, passing through three Buddha-land dust particle worlds, there is a world equal in size to the Saha world, named 'Radiant Light Treasury'; the Buddha there is named 'Pervading Dharma Realm Unobstructed Wisdom Brightness'. Above this world, passing through seven Buddha-land dust particle worlds, reaching the very top of this world-seed, there is a world named 'Most Excellent Body Fragrance', surrounded by twenty Buddha-land dust particle worlds, purely immaculate. The Buddha there is named 'Awakening Factor Flower'. 'Oh, Buddhas' children! Beyond that endless radiant light wheel fragrant water ocean, there is successively a fragrant water ocean named 'Complete Wonderful Light'; its world-seed is named 'Pervading Immaculate'. Next, there is a fragrant water ocean named 'Radiant Canopy'; its world-seed is named 'Boundless Universal Adornment'. Next, there is a fragrant water ocean named 'Wonderful Treasure Adornment'; its world-seed is named 'Fragrant Mani Track Shape'. Next, there is a fragrant water ocean named 'Emitting Buddha's Voice'; its world-seed is named 'Well-Established Adornment'. Next, there is a fragrant water ocean named 'Fragrant Banner Sumeru Treasury'; its world-seed is named 'Light Pervading'. Next, there is a fragrant water ocean named 'Sandalwood Wonderful Light'; its world-seed is named 'Flame Wheel'. Next, there is a fragrant water ocean named 'Wind Power Sustaining'; its world-seed is named 'Treasure Flame Cloud Banner'. Next, there is a fragrant water ocean named 'Indra's Body Adornment'; its world-seed is named 'Pearl Treasury'. Next, there is a fragrant water ocean named 'Flat and Pure Adornment'; its world-seed is named 'Various Adornments of Beryl Powder'… Like this, there are incalculable fragrant water oceans as numerous as dust particles in a Buddha-land. The fragrant water ocean closest to the surrounding mountain is named 'Wonderful Tree Flower'; its world-seed is named 'Birth of Vast Lands in All Directions', with the essence of all Buddhas subduing demonic sounds.'
中最下方，有世界，名：焰炬幢；佛號：世間功德海。此上過十佛剎微塵數世界，與金剛幢世界齊等，有世界，名：出生寶；佛號：師子力寶云。此上與娑婆世界齊等，有世界，名：衣服幢；佛號：一切智海王。於此世界種最上方，有世界，名：寶瓔珞師子光明；佛號：善變化蓮華幢。
「諸佛子！彼金剛焰光明香水海外，次有香水海，名：一切莊嚴具瑩飾幢；世界種，名：清凈行莊嚴。次有香水海，名：一切寶華光耀海；世界種，名：功德相莊嚴。次有香水海，名：蓮華開敷；世界種，名：菩薩摩尼冠莊嚴。次有香水海，名：妙寶衣服；世界種，名：凈珠輪。次有香水海，名：可愛華遍照；世界種，名：百光云照耀。次有香水海，名：遍虛空大光明；世界種，名：寶光普照。次有香水海，名：妙華莊嚴幢；世界種，名：金月眼瓔珞。次有香水海，名：真珠香海藏；世界種，名：佛光明。次有香水海，名：寶輪光明；世界種，名：善化現佛境界光明……。如是等不可說佛剎微塵數香水海，其最近輪圍山香水海，名：無邊輪莊嚴底；世界種，名：無量方差別，以一切國土種種言說音為體。此中最下方，有世界，名：金剛華蓋；佛號：無盡相光明普門音。此上過十佛剎微塵數世界，有世界，與金剛幢世界齊等，名：
【現代漢語翻譯】 現代漢語譯本 在最下方，有一個世界，名為『焰炬幢』（Flame Banner），佛號為『世間功德海』（Ocean of Worldly Merit）。在這個世界之上，經過十個佛剎微塵數的世界，與金剛幢世界（Vajra Banner World）相等，有一個世界，名為『出生寶』（Birth Treasure），佛號為『師子力寶云』（Lion Strength Treasure Cloud）。在這個世界之上，與娑婆世界（Saha World）相等，有一個世界，名為『衣服幢』（Garment Banner），佛號為『一切智海王』（King of the Ocean of All Wisdom）。在這個世界種的最上方，有一個世界，名為『寶瓔珞師子光明』（Jeweled Necklace Lion Light），佛號為『善變化蓮華幢』（Well-Transforming Lotus Banner）。 『諸佛子！』（Buddha's children）在那金剛焰光明香水海（Vajra Flame Light Fragrant Water Sea）之外，依次有香水海，名為『一切莊嚴具瑩飾幢』（Banner Adorned with All Ornaments），世界種名為『清凈行莊嚴』（Pure Conduct Adornment）。其次有香水海，名為『一切寶華光耀海』（Sea of All Precious Flower Radiance），世界種名為『功德相莊嚴』（Merit Mark Adornment）。其次有香水海，名為『蓮華開敷』（Lotus Blossoming），世界種名為『菩薩摩尼冠莊嚴』（Bodhisattva Mani Crown Adornment）。其次有香水海，名為『妙寶衣服』（Wonderful Treasure Garments），世界種名為『凈珠輪』（Pure Pearl Wheel）。其次有香水海，名為『可愛華遍照』（Lovely Flower Illuminating Everywhere），世界種名為『百光云照耀』（Hundred Light Cloud Illumination）。其次有香水海，名為『遍虛空大光明』（Great Light Pervading Space），世界種名為『寶光普照』（Treasure Light Universally Illuminating）。其次有香水海，名為『妙華莊嚴幢』（Wonderful Flower Adornment Banner），世界種名為『金月眼瓔珞』（Golden Moon Eye Necklace）。其次有香水海，名為『真珠香海藏』（Pearl Fragrance Sea Treasury），世界種名為『佛光明』（Buddha Light）。其次有香水海，名為『寶輪光明』（Treasure Wheel Light），世界種名為『善化現佛境界光明』（Good Manifestation of Buddha Realm Light）……。像這樣不可說佛剎微塵數（inexpressible Buddha-land dust particle number）的香水海，其最靠近輪圍山（Chakravada Mountain）的香水海，名為『無邊輪莊嚴底』（Bottom of Boundless Wheel Adornment），世界種名為『無量方差別』（Immeasurable Directional Differences），以一切國土種種言說音為體。在這個世界種的最下方，有一個世界，名為『金剛華蓋』（Vajra Flower Canopy），佛號為『無盡相光明普門音』（Endless Form Light Universal Sound）。在這個世界之上，經過十個佛剎微塵數的世界，有一個世界，與金剛幢世界相等，名為『……』
【English Translation】 English version At the very bottom, there is a world named 'Flame Banner' (焰炬幢, Yàn Jù Chuáng), whose Buddha is named 'Ocean of Worldly Merit' (世間功德海, Shìjiān Gōngdé Hǎi). Above this world, passing through a number of worlds equal to the dust particles of ten Buddha-lands, and equal to the Vajra Banner World (金剛幢世界, Jīngāng Chuáng Shìjiè), there is a world named 'Birth Treasure' (出生寶, Chūshēng Bǎo), whose Buddha is named 'Lion Strength Treasure Cloud' (師子力寶云, Shīzi Lì Bǎo Yún). Above this world, equal to the Saha World (娑婆世界, Suōpó Shìjiè), there is a world named 'Garment Banner' (衣服幢, Yīfu Chuáng), whose Buddha is named 'King of the Ocean of All Wisdom' (一切智海王, Yīqiè Zhì Hǎi Wáng). At the very top of this world-seed, there is a world named 'Jeweled Necklace Lion Light' (寶瓔珞師子光明, Bǎo Yīngluò Shīzi Guāngmíng), whose Buddha is named 'Well-Transforming Lotus Banner' (善變化蓮華幢, Shàn Biànhuà Liánhuá Chuáng). 'Oh, children of the Buddhas!' (諸佛子, Zhū Fózǐ), beyond that Vajra Flame Light Fragrant Water Sea (金剛焰光明香水海, Jīngāng Yàn Guāngmíng Xiāngshuǐ Hǎi), there are, in order, fragrant water seas, one named 'Banner Adorned with All Ornaments' (一切莊嚴具瑩飾幢, Yīqiè Zhuāngyán Jù Yíngshì Chuáng), whose world-seed is named 'Pure Conduct Adornment' (清凈行莊嚴, Qīngjìng Xíng Zhuāngyán). Next, there is a fragrant water sea named 'Sea of All Precious Flower Radiance' (一切寶華光耀海, Yīqiè Bǎo Huā Guāngyào Hǎi), whose world-seed is named 'Merit Mark Adornment' (功德相莊嚴, Gōngdé Xiàng Zhuāngyán). Next, there is a fragrant water sea named 'Lotus Blossoming' (蓮華開敷, Liánhuá Kāifū), whose world-seed is named 'Bodhisattva Mani Crown Adornment' (菩薩摩尼冠莊嚴, Púsà Móní Guān Zhuāngyán). Next, there is a fragrant water sea named 'Wonderful Treasure Garments' (妙寶衣服, Miàobǎo Yīfu), whose world-seed is named 'Pure Pearl Wheel' (凈珠輪, Jìngzhū Lún). Next, there is a fragrant water sea named 'Lovely Flower Illuminating Everywhere' (可愛華遍照, Kě'ài Huá Biànzhào), whose world-seed is named 'Hundred Light Cloud Illumination' (百光云照耀, Bǎi Guāng Yún Zhàoyào). Next, there is a fragrant water sea named 'Great Light Pervading Space' (遍虛空大光明, Biàn Xūkōng Dà Guāngmíng), whose world-seed is named 'Treasure Light Universally Illuminating' (寶光普照, Bǎo Guāng Pǔzhào). Next, there is a fragrant water sea named 'Wonderful Flower Adornment Banner' (妙華莊嚴幢, Miàohuā Zhuāngyán Chuáng), whose world-seed is named 'Golden Moon Eye Necklace' (金月眼瓔珞, Jīn Yuè Yǎn Yīngluò). Next, there is a fragrant water sea named 'Pearl Fragrance Sea Treasury' (真珠香海藏, Zhēnzhū Xiāng Hǎi Zàng), whose world-seed is named 'Buddha Light' (佛光明, Fó Guāngmíng). Next, there is a fragrant water sea named 'Treasure Wheel Light' (寶輪光明, Bǎolún Guāngmíng), whose world-seed is named 'Good Manifestation of Buddha Realm Light' (善化現佛境界光明, Shàn Huàxiàn Fó Jìngjiè Guāngmíng)…. Like this, there are inexpressible numbers of fragrant water seas equal to the dust particles of Buddha-lands (不可說佛剎微塵數, Bùkěshuō Fóchà Wéichénshù). The fragrant water sea closest to the Chakravada Mountain (輪圍山, Lúnwéi Shān) is named 'Bottom of Boundless Wheel Adornment' (無邊輪莊嚴底, Wúbiān Lún Zhuāngyán Dǐ), whose world-seed is named 'Immeasurable Directional Differences' (無量方差別, Wúliàng Fāng Chābié), with the various languages and sounds of all lands as its essence. At the very bottom of this world-seed, there is a world named 'Vajra Flower Canopy' (金剛華蓋, Jīngāng Huágài), whose Buddha is named 'Endless Form Light Universal Sound' (無盡相光明普門音, Wújìn Xiàng Guāngmíng Pǔmén Yīn). Above this world, passing through a number of worlds equal to the dust particles of ten Buddha-lands, there is a world, equal to the Vajra Banner World, named '...'
出生寶衣幢；佛號：福德云大威勢。此上與娑婆世界齊等，有世界，名：眾寶具妙莊嚴；佛號：勝慧海。於此世界種最上方，有世界，名：日光明衣服幢；佛號：智日蓮華云。
「諸佛子！彼帝青寶莊嚴香水海外，次有香水海，名：阿修羅宮殿；世界種，名：香水光所持。次有香水海，名：寶師子莊嚴；世界種，名：遍示十方一切寶；次有香水海，名：宮殿色光明雲；世界種，名：寶輪妙莊嚴。次有香水海，名：出大蓮華；世界種，名：妙莊嚴遍照法界。次有香水海，名：燈焰妙眼；世界種，名：遍觀察十方變化。次有香水海，名：不思議莊嚴輪；世界種，名：十方光明普名稱。次有香水海，名：寶積莊嚴；世界種，名：燈光照耀。次有香水海，名：清凈寶光明；世界種，名：須彌無能為礙風。次有香水海，名：寶衣欄楯；世界種，名：如來身光明……。如是等不可說佛剎微塵數香水海，其最近輪圍山香水海，名：樹莊嚴幢；世界種，名：安住帝網，以一切菩薩智地音聲為體。此中最下方，有世界，名：妙金色；佛號：香焰勝威光。此上過十佛剎微塵數世界，與金剛幢世界齊等，有世界，名：摩尼樹華；佛號：無礙普現。此上與娑婆世界齊等，有世界，名：毗琉璃妙莊嚴；佛號：法自在堅固慧。於此世界種最上
【現代漢語翻譯】 現代漢語譯本 出生寶衣幢（世界名）；佛號：福德云大威勢（佛號）。此上與娑婆世界（我們所處的世界）齊等，有世界，名：眾寶具妙莊嚴（世界名）；佛號：勝慧海（佛號）。於此世界種最上方，有世界，名：日光明衣服幢（世界名）；佛號：智日蓮華云（佛號）。 『諸佛子！彼帝青寶莊嚴香水海（香水海名）外，次有香水海，名：阿修羅宮殿（香水海名）；世界種，名：香水光所持（世界種名）。次有香水海，名：寶師子莊嚴（香水海名）；世界種，名：遍示十方一切寶（世界種名）。次有香水海，名：宮殿色光明雲（香水海名）；世界種，名：寶輪妙莊嚴（世界種名）。次有香水海，名：出大蓮華（香水海名）；世界種，名：妙莊嚴遍照法界（世界種名）。次有香水海，名：燈焰妙眼（香水海名）；世界種，名：遍觀察十方變化（世界種名）。次有香水海，名：不思議莊嚴輪（香水海名）；世界種，名：十方光明普名稱（世界種名）。次有香水海，名：寶積莊嚴（香水海名）；世界種，名：燈光照耀（世界種名）。次有香水海，名：清凈寶光明（香水海名）；世界種，名：須彌無能為礙風（世界種名）。次有香水海，名：寶衣欄楯（香水海名）；世界種，名：如來身光明（世界種名）……。如是等不可說佛剎微塵數香水海，其最近輪圍山香水海，名：樹莊嚴幢（香水海名）；世界種，名：安住帝網（世界種名），以一切菩薩智地音聲為體。此中最下方，有世界，名：妙金色（世界名）；佛號：香焰勝威光（佛號）。此上過十佛剎微塵數世界，與金剛幢世界齊等，有世界，名：摩尼樹華（世界名）；佛號：無礙普現（佛號）。此上與娑婆世界齊等，有世界，名：毗琉璃妙莊嚴（世界名）；佛號：法自在堅固慧（佛號）。於此世界種最上
【English Translation】 English version Born from a precious garment banner; the Buddha is named: Cloud of Auspicious Virtue and Great Power. Above this, equal to the Saha world (the world we inhabit), there is a world named: Adorned with Myriad Treasures; the Buddha is named: Ocean of Supreme Wisdom. At the very top of this world-system, there is a world named: Banner of Sunlight Garments; the Buddha is named: Lotus Cloud of Wisdom Sun. 'Oh, Buddhas' children! Beyond that Fragrant Ocean of Lapis Lazuli Adornment, there is another fragrant ocean named: Palace of Asuras; the world-system is named: Sustained by Fragrant Light. Next, there is a fragrant ocean named: Adorned with Precious Lions; the world-system is named: Universally Displaying All Treasures of the Ten Directions. Next, there is a fragrant ocean named: Cloud of Palace-Colored Light; the world-system is named: Wondrous Adornment of Precious Wheels. Next, there is a fragrant ocean named: Emerging Great Lotus; the world-system is named: Wondrous Adornment Universally Illuminating the Dharma Realm. Next, there is a fragrant ocean named: Flame-like Wondrous Eyes; the world-system is named: Universally Observing the Transformations of the Ten Directions. Next, there is a fragrant ocean named: Inconceivable Adornment Wheel; the world-system is named: Universal Renown of Light in the Ten Directions. Next, there is a fragrant ocean named: Adorned with Accumulations of Treasures; the world-system is named: Illumination of Lamp Light. Next, there is a fragrant ocean named: Pure Precious Light; the world-system is named: Sumeru Unobstructed by Wind. Next, there is a fragrant ocean named: Precious Garment Railings; the world-system is named: Light of the Tathagata's Body... Like these, there are incalculable fragrant oceans, as many as the dust particles of Buddha-lands. The fragrant ocean closest to the surrounding mountains is named: Banner of Tree Adornment; the world-system is named: Abiding in the Net of Indra, with the voice of all Bodhisattvas' wisdom-grounds as its essence. In the lowest part of this, there is a world named: Wondrous Golden Color; the Buddha is named: Fragrant Flame of Supreme Majestic Light. Above this, passing through worlds as numerous as the dust particles of ten Buddha-lands, equal to the Vajra Banner world, there is a world named: Mani Tree Flowers; the Buddha is named: Unobstructed Universal Manifestation. Above this, equal to the Saha world, there is a world named: Wondrous Adornment of Beryl; the Buddha is named: Dharma-Sovereign Firm Wisdom. At the very top of this world-system,
方，有世界，名：梵音妙莊嚴；佛號：蓮華開敷光明王。
「諸佛子！彼金剛輪莊嚴底香水海外，次有香水海，名：化現蓮華處；世界種，名：國土平正。次有香水海，名：摩尼光；世界種，名：遍法界無迷惑。次有香水海，名：眾妙香日摩尼；世界種，名：普現十方。次有香水海，名：恒納寶流；世界種，名：普行佛言音。次有香水海，名：無邊深妙音；世界種，名：無邊方差別。次有香水海，名：堅實積聚；世界種，名：無量處差別。次有香水海，名：清凈梵音；世界種，名：普清凈莊嚴。次有香水海，名：栴檀欄楯音聲藏；世界種，名：迥出幢。次有香水海，名：妙香寶王光莊嚴；世界種，名：普現光明力。
「諸佛子！彼蓮華因陀羅網香水海外，次有香水海，名：銀蓮華妙莊嚴；世界種，名：普遍行。次有香水海，名：毗琉璃竹密焰云；世界種，名：普出十方音。次有香水海，名：十方光焰聚；世界種，名：恒出變化分佈十方。次有香水海，名：出現真金摩尼幢；世界種，名：金剛幢相。次有香水海，名：平等大莊嚴；世界種，名：法界勇猛旋。次有香水海，名：寶華叢無盡光；世界種，名：無邊凈光明。次有香水海，名：妙金幢；世界種，名：演說微密處。次有香水海，名：光影遍照；世界種
【現代漢語翻譯】 現代漢語譯本 在東方，有一個世界，名為『梵音妙莊嚴』（梵音美妙莊嚴），那裡的佛號是『蓮華開敷光明王』（蓮花盛開，光芒普照的國王）。 『諸位佛子！』在那金剛輪莊嚴底香水海之外，依次有香水海，名為『化現蓮華處』（化現蓮花之處）；其世界種名為『國土平正』（國土平坦公正）。其次有香水海，名為『摩尼光』（摩尼寶珠的光芒）；其世界種名為『遍法界無迷惑』（遍佈法界，沒有迷惑）。其次有香水海，名為『眾妙香日摩尼』（眾多美妙香氣和太陽般的摩尼寶珠）；其世界種名為『普現十方』（普遍顯現在十方）。其次有香水海，名為『恒納寶流』（恒常接納寶物流淌）；其世界種名為『普行佛言音』（普遍傳播佛的言語和聲音）。其次有香水海，名為『無邊深妙音』（無邊深奧微妙的聲音）；其世界種名為『無邊方差別』（無邊方位的差別）。其次有香水海，名為『堅實積聚』（堅實的積聚）；其世界種名為『無量處差別』（無量處所的差別）。其次有香水海，名為『清凈梵音』（清凈的梵天之音）；其世界種名為『普清凈莊嚴』（普遍清凈莊嚴）。其次有香水海，名為『栴檀欄楯音聲藏』（檀香欄桿的聲音寶藏）；其世界種名為『迥出幢』（高聳突出的旗幟）。其次有香水海，名為『妙香寶王光莊嚴』（美妙香氣、寶王光芒的莊嚴）；其世界種名為『普現光明力』（普遍顯現光明力量）。 『諸位佛子！』在那蓮華因陀羅網香水海之外，依次有香水海，名為『銀蓮華妙莊嚴』（銀色蓮花美妙莊嚴）；其世界種名為『普遍行』（普遍執行）。其次有香水海，名為『毗琉璃竹密焰云』（琉璃竹子般密集的火焰云）；其世界種名為『普出十方音』（普遍發出十方聲音）。其次有香水海，名為『十方光焰聚』（十方光芒火焰的聚集）；其世界種名為『恒出變化分佈十方』（恒常出現變化，分佈在十方）。其次有香水海，名為『出現真金摩尼幢』（出現真金摩尼寶幢）；其世界種名為『金剛幢相』（金剛寶幢的形象）。其次有香水海，名為『平等大莊嚴』（平等廣大的莊嚴）；其世界種名為『法界勇猛旋』（法界勇猛的旋轉）。其次有香水海，名為『寶華叢無盡光』（寶花叢中無盡的光芒）；其世界種名為『無邊凈光明』（無邊清凈的光明）。其次有香水海，名為『妙金幢』（美妙的金幢）；其世界種名為『演說微密處』（演說微妙秘密之處）。其次有香水海，名為『光影遍照』（光影普遍照耀）；其世界種名為...
【English Translation】 English version In the east, there is a world named 'Brahma Sound Wonderful Adornment' (梵音妙莊嚴), and the Buddha there is called 'Lotus Blossom Light King' (蓮華開敷光明王). 'Oh, Buddhas' children!' Beyond that Vajra Wheel Adornment Fragrant Water Sea, there are fragrant water seas in sequence, the first named 'Transformation Lotus Place' (化現蓮華處); its world seed is named 'Land Level and Just' (國土平正). Next, there is a fragrant water sea named 'Mani Light' (摩尼光); its world seed is named 'Pervading Dharma Realm Without Confusion' (遍法界無迷惑). Next, there is a fragrant water sea named 'Numerous Wonderful Fragrant Sun Mani' (眾妙香日摩尼); its world seed is named 'Universally Appearing in Ten Directions' (普現十方). Next, there is a fragrant water sea named 'Constantly Receiving Treasure Flow' (恒納寶流); its world seed is named 'Universally Practicing Buddha's Words and Sounds' (普行佛言音). Next, there is a fragrant water sea named 'Boundless Profound Wonderful Sound' (無邊深妙音); its world seed is named 'Boundless Directional Differences' (無邊方差別). Next, there is a fragrant water sea named 'Solid Accumulation' (堅實積聚); its world seed is named 'Limitless Place Differences' (無量處差別). Next, there is a fragrant water sea named 'Pure Brahma Sound' (清凈梵音); its world seed is named 'Universally Pure Adornment' (普清凈莊嚴). Next, there is a fragrant water sea named 'Sandalwood Railing Sound Treasury' (栴檀欄楯音聲藏); its world seed is named 'Towering Banner' (迥出幢). Next, there is a fragrant water sea named 'Wonderful Fragrant Treasure King Light Adornment' (妙香寶王光莊嚴); its world seed is named 'Universally Manifesting Light Power' (普現光明力). 'Oh, Buddhas' children!' Beyond that Lotus Indra Net Fragrant Water Sea, there are fragrant water seas in sequence, the first named 'Silver Lotus Wonderful Adornment' (銀蓮華妙莊嚴); its world seed is named 'Universal Practice' (普遍行). Next, there is a fragrant water sea named 'Beryl Bamboo Dense Flame Cloud' (毗琉璃竹密焰云); its world seed is named 'Universally Emitting Sounds in Ten Directions' (普出十方音). Next, there is a fragrant water sea named 'Ten Directions Light Flame Gathering' (十方光焰聚); its world seed is named 'Constantly Appearing Transformations Distributed in Ten Directions' (恒出變化分佈十方). Next, there is a fragrant water sea named 'Appearing True Gold Mani Banner' (出現真金摩尼幢); its world seed is named 'Vajra Banner Appearance' (金剛幢相). Next, there is a fragrant water sea named 'Equal Great Adornment' (平等大莊嚴); its world seed is named 'Dharma Realm Courageous Rotation' (法界勇猛旋). Next, there is a fragrant water sea named 'Treasure Flower Cluster Endless Light' (寶華叢無盡光); its world seed is named 'Boundless Pure Light' (無邊凈光明). Next, there is a fragrant water sea named 'Wonderful Gold Banner' (妙金幢); its world seed is named 'Expounding Subtle Secret Places' (演說微密處). Next, there is a fragrant water sea named 'Light and Shadow Universally Illuminating' (光影遍照); its world seed is named...
，名：普莊嚴。次有香水海，名：寂音；世界種，名：現前垂布……。如是等不可說佛剎微塵數香水海，其最近輪圍山香水海，名：密焰云幢；世界種，名：一切光莊嚴，以一切如來道場眾會音為體。於此最下方，有世界，名：凈眼莊嚴；佛號：金剛月遍照十方。此上過十佛剎微塵數世界，與金剛幢世界齊等，有世界，名：蓮華德；佛號：大精進善覺慧。此上與娑婆世界齊等，有世界，名：金剛密莊嚴；佛號：娑羅王幢。此上過七佛剎微塵數世界，有世界，名：凈海莊嚴；佛號：威德絕倫無能制伏。
「諸佛子！彼積集寶香藏香水海外，次有香水海，名：一切寶光明遍照；世界種，名：無垢稱莊嚴。次有香水海，名：眾寶華開敷；世界種，名：虛空相。次有香水海，名：吉祥幄遍照；世界種，名：無礙光普莊嚴。次有香水海，名：栴檀樹華；世界種，名：普現十方旋。次有香水海，名：出生妙色寶；世界種，名：勝幢周遍行。次有香水海，名普生金剛華；世界種，名：現不思議莊嚴。次有香水海，名：心王摩尼輪嚴飾；世界種，名：示現無礙佛光明。次有香水海，名：積集寶瓔珞；世界種，名：凈除疑。次有香水海，名：真珠輪普莊嚴；世界種，名：諸佛愿所流……。如是等不可說佛剎微塵數香水海，其最近輪
【現代漢語翻譯】 現代漢語譯本：名為普莊嚴。其次有香水海，名為寂音；世界種，名為現前垂布……。像這樣不可說佛剎微塵數（形容極多的數量）的香水海，其中最靠近輪圍山的香水海，名為密焰云幢；世界種，名為一切光莊嚴，以一切如來道場眾會音為本體。在這最下方，有一個世界，名為凈眼莊嚴；佛號為金剛月遍照十方（佛的名號）。此上經過十佛剎微塵數的世界，與金剛幢世界相等，有一個世界，名為蓮華德；佛號為大精進善覺慧（佛的名號）。此上與娑婆世界（我們所處的世界）相等，有一個世界，名為金剛密莊嚴；佛號為娑羅王幢（佛的名號）。此上經過七佛剎微塵數的世界，有一個世界，名為凈海莊嚴；佛號為威德絕倫無能制伏（佛的名號）。 『諸佛子！』那積集寶香藏香水海之外，其次有香水海，名為一切寶光明遍照；世界種，名為無垢稱莊嚴。其次有香水海，名為眾寶華開敷；世界種，名為虛空相。其次有香水海，名為吉祥幄遍照；世界種，名為無礙光普莊嚴。其次有香水海，名為栴檀樹華；世界種，名為普現十方旋。其次有香水海，名為出生妙色寶；世界種，名為勝幢周遍行。其次有香水海，名為普生金剛華；世界種，名為現不思議莊嚴。其次有香水海，名為心王摩尼輪嚴飾；世界種，名為示現無礙佛光明。其次有香水海，名為積集寶瓔珞；世界種，名為凈除疑。其次有香水海，名為真珠輪普莊嚴；世界種，名為諸佛愿所流……。像這樣不可說佛剎微塵數的香水海，其中最靠近輪
【English Translation】 English version: named 'Pu Zhuangyan'. Next, there is a fragrant water sea named 'Jiyin'; the world seed is named 'Xianqian Chuibu'.... Like this, there are unspeakable Buddha-lands dust-mote number (describing an extremely large quantity) of fragrant water seas, among which the fragrant water sea closest to the Chakravada Mountains is named 'Miyan Yundong'; the world seed is named 'Yiqie Guangzhuangyan', with the sound of all Tathagata's Bodhimanda assemblies as its essence. Below this, there is a world named 'Jingyan Zhuangyan'; the Buddha's name is 'Vajra Moon Illuminating All Directions' (Buddha's name). Above this, passing ten Buddha-lands dust-mote number of worlds, equal to the Vajra Banner world, there is a world named 'Lianhua De'; the Buddha's name is 'Great Diligence Good Awareness Wisdom' (Buddha's name). Above this, equal to the Saha world (the world we live in), there is a world named 'Vajra Secret Adornment'; the Buddha's name is 'Sala King Banner' (Buddha's name). Above this, passing seven Buddha-lands dust-mote number of worlds, there is a world named 'Jinghai Zhuangyan'; the Buddha's name is 'Peerless Majesty Unconquerable' (Buddha's name). 'Oh, Buddhas' children!' Beyond that Accumulation of Precious Fragrance Treasury fragrant water sea, next there is a fragrant water sea named 'All Precious Light Illuminating Everywhere'; the world seed is named 'Immaculate Praise Adornment'. Next, there is a fragrant water sea named 'Numerous Precious Flowers Blooming'; the world seed is named 'Space Appearance'. Next, there is a fragrant water sea named 'Auspicious Canopy Illuminating Everywhere'; the world seed is named 'Unobstructed Light Universal Adornment'. Next, there is a fragrant water sea named 'Sandalwood Tree Flowers'; the world seed is named 'Universally Manifesting Ten Directions Rotation'. Next, there is a fragrant water sea named 'Birth of Wonderful Color Treasures'; the world seed is named 'Victorious Banner Pervading Movement'. Next, there is a fragrant water sea named 'Universally Born Vajra Flowers'; the world seed is named 'Manifesting Inconceivable Adornment'. Next, there is a fragrant water sea named 'Mind King Mani Wheel Adornment'; the world seed is named 'Manifesting Unobstructed Buddha Light'. Next, there is a fragrant water sea named 'Accumulation of Precious Necklaces'; the world seed is named 'Purifying Doubts'. Next, there is a fragrant water sea named 'Pearl Wheel Universal Adornment'; the world seed is named 'Flowing from the Vows of All Buddhas'.... Like this, there are unspeakable Buddha-lands dust-mote number of fragrant water seas, among which the closest to the wheel
圍山香水海，名：閻浮檀寶藏輪；世界種，名：普音幢，以入一切智門音聲為體。此中最下方，有世界，名：華蕊焰；佛號：精進施。此上過十佛剎微塵數世界，與金剛幢世界齊等，有世界，名：蓮華光明幢；佛號：一切功德最勝心王。此上過三佛剎微塵數世界，與娑婆世界齊等，有世界，名：十力莊嚴；佛號：善出現無量功德王。於此世界種最上方，有世界，名：摩尼香山幢；佛號：廣大善眼凈除疑。
「諸佛子！彼寶莊嚴香水海外，次有香水海，名：持須彌光明藏；世界種，名：出生廣大云。次有香水海，名：種種莊嚴大威力境界；世界種，名：無礙凈莊嚴。次有香水海，名：密佈寶蓮華；世界種，名：最勝燈莊嚴。次有香水海，名：依止一切寶莊嚴；世界種，名：日光明網藏。次有香水海，名：眾多嚴凈；世界種，名：寶華依處。次有香水海，名：極聰慧行：世界種，名：最勝形莊嚴。次有香水海，名：持妙摩尼峰；世界種，名：普凈虛空藏。次有香水海，名：大光遍照；世界種，名：帝青炬光明。次有香水海，名：可愛摩尼珠充滿遍照；世界種，名：普吼聲……。如是等不可說佛剎微塵數香水海，其最近輪圍山香水海，名：出帝青寶；世界種，名：周遍無差別，以一切菩薩震吼聲為體。此中最下方，有
【現代漢語翻譯】 現代漢語譯本 圍繞著須彌山的香水海，名為：閻浮檀寶藏輪（Jambudvipa Treasure Wheel），其世界種名為：普音幢（Universal Sound Banner），以進入一切智慧之門的音聲為本體。在這其中最下方，有一個世界，名為：華蕊焰（Flower Pistil Flame）；佛號：精進施（Vigorous Giving）。在此之上，經過十個佛剎微塵數的世界，與金剛幢（Vajra Banner）世界相等，有一個世界，名為：蓮華光明幢（Lotus Light Banner）；佛號：一切功德最勝心王（King of the Most Excellent Mind of All Merits）。在此之上，經過三個佛剎微塵數的世界，與娑婆世界（Saha World）相等，有一個世界，名為：十力莊嚴（Ten Powers Adornment）；佛號：善出現無量功德王（King of Good Manifestation of Immeasurable Merits）。在這個世界種的最上方，有一個世界，名為：摩尼香山幢（Mani Fragrant Mountain Banner）；佛號：廣大善眼凈除疑（Vast Good Eye Purifying Doubts）。 『諸佛子！』那寶莊嚴香水海外，依次有香水海，名為：持須彌光明藏（Holder of Sumeru Light Treasury）；世界種，名為：出生廣大云（Emergence of Vast Clouds）。其次有香水海，名為：種種莊嚴大威力境界（Various Adornments of Great Power Realm）；世界種，名為：無礙凈莊嚴（Unobstructed Pure Adornment）。其次有香水海，名為：密佈寶蓮華（Dense Treasure Lotus）；世界種，名為：最勝燈莊嚴（Most Excellent Lamp Adornment）。其次有香水海，名為：依止一切寶莊嚴（Relying on All Treasure Adornments）；世界種，名為：日光明網藏（Sunlight Net Treasury）。其次有香水海，名為：眾多嚴凈（Numerous Pure Adornments）；世界種，名為：寶華依處（Treasure Flower Abode）。其次有香水海，名為：極聰慧行（Extremely Wise Conduct）；世界種，名為：最勝形莊嚴（Most Excellent Form Adornment）。其次有香水海，名為：持妙摩尼峰（Holder of Wonderful Mani Peak）；世界種，名為：普凈虛空藏（Universal Pure Space Treasury）。其次有香水海，名為：大光遍照（Great Light Illuminating Everywhere）；世界種，名為：帝青炬光明（Indra-blue Torch Light）。其次有香水海，名為：可愛摩尼珠充滿遍照（Lovely Mani Pearls Filling and Illuminating Everywhere）；世界種，名為：普吼聲（Universal Roar）……。像這樣不可說佛剎微塵數香水海，其最接近輪圍山（Chakravada Mountain）的香水海，名為：出帝青寶（Emergence of Indra-blue Treasure）；世界種，名為：周遍無差別（Universally Without Difference），以一切菩薩震吼聲為本體。在這其中最下方，有
【English Translation】 English version The fragrant ocean surrounding Mount Sumeru is named: Jambudvipa Treasure Wheel; its world-seed is named: Universal Sound Banner, taking the sound that enters the gate of all wisdom as its essence. In the lowest part of this, there is a world named: Flower Pistil Flame; the Buddha is named: Vigorous Giving. Above this, passing through worlds equal to the number of dust particles in ten Buddha-lands, and equal to the Vajra Banner world, there is a world named: Lotus Light Banner; the Buddha is named: King of the Most Excellent Mind of All Merits. Above this, passing through worlds equal to the number of dust particles in three Buddha-lands, and equal to the Saha World, there is a world named: Ten Powers Adornment; the Buddha is named: King of Good Manifestation of Immeasurable Merits. At the very top of this world-seed, there is a world named: Mani Fragrant Mountain Banner; the Buddha is named: Vast Good Eye Purifying Doubts. 『Oh, Buddhas』 children!』 Beyond that treasure-adorned fragrant ocean, there is successively a fragrant ocean named: Holder of Sumeru Light Treasury; its world-seed is named: Emergence of Vast Clouds. Next, there is a fragrant ocean named: Various Adornments of Great Power Realm; its world-seed is named: Unobstructed Pure Adornment. Next, there is a fragrant ocean named: Dense Treasure Lotus; its world-seed is named: Most Excellent Lamp Adornment. Next, there is a fragrant ocean named: Relying on All Treasure Adornments; its world-seed is named: Sunlight Net Treasury. Next, there is a fragrant ocean named: Numerous Pure Adornments; its world-seed is named: Treasure Flower Abode. Next, there is a fragrant ocean named: Extremely Wise Conduct; its world-seed is named: Most Excellent Form Adornment. Next, there is a fragrant ocean named: Holder of Wonderful Mani Peak; its world-seed is named: Universal Pure Space Treasury. Next, there is a fragrant ocean named: Great Light Illuminating Everywhere; its world-seed is named: Indra-blue Torch Light. Next, there is a fragrant ocean named: Lovely Mani Pearls Filling and Illuminating Everywhere; its world-seed is named: Universal Roar... Like this, there are incalculable fragrant oceans equal to the dust particles in Buddha-lands. The fragrant ocean closest to the Chakravada Mountain is named: Emergence of Indra-blue Treasure; its world-seed is named: Universally Without Difference, taking the roaring sound of all Bodhisattvas as its essence. In the lowest part of this, there is
世界，名：妙勝藏；佛號：最勝功德慧。此上過十佛剎微塵數世界，與金剛幢世界齊等，有世界，名：莊嚴相；佛號：超勝大光明。此上與娑婆世界齊等，有世界，名：琉璃輪普莊嚴；佛號：須彌燈。於此世界種最上方，有世界，名：華幢海；佛號：無盡變化妙慧云。
「諸佛子！彼金剛寶聚香水海外，次有香水海，名：崇飾寶埤堄；世界種，名：秀出寶幢。次有香水海，名：寶幢莊嚴；世界種，名：現一切光明。次有香水海，名：妙寶云；世界種，名：一切寶莊嚴光明遍照。次有香水海，名：寶樹華莊嚴；世界種，名：妙華間飾。次有香水海，名：妙寶衣莊嚴；世界種，名：光明海。次有香水海，名：寶樹峰；世界種，名：寶焰云。次有香水海，名：示現光明；世界種，名：入金剛無所礙。次有香水海，名：蓮華普莊嚴；世界種，名：無邊岸海淵。次有香水海，名：妙寶莊嚴；世界種，名：普示現國土藏……。如是等不可說佛剎微塵數香水海，其最近輪圍山香水海，名：不可壞海；世界種，名：妙輪間錯蓮華場，以一切佛力所出音為體。此中最下方，有世界，名：最妙香；佛號；變化無量塵數光。此上過十佛剎微塵數世界，與金剛幢世界齊等，有世界，名：不思議差別莊嚴門；佛號：無量智。此上與娑婆世界
【現代漢語翻譯】 現代漢語譯本 世界，名為：妙勝藏（Miao Sheng Zang）；佛號：最勝功德慧（Zui Sheng Gong De Hui）。此上經過十個佛剎微塵數的世界，與金剛幢（Jin Gang Chuang）世界相等，有一個世界，名為：莊嚴相（Zhuang Yan Xiang）；佛號：超勝大光明（Chao Sheng Da Guang Ming）。此上與娑婆（Suo Po）世界相等，有一個世界，名為：琉璃輪普莊嚴（Liu Li Lun Pu Zhuang Yan）；佛號：須彌燈（Xu Mi Deng）。在這個世界種的最上方，有一個世界，名為：華幢海（Hua Chuang Hai）；佛號：無盡變化妙慧云（Wu Jin Bian Hua Miao Hui Yun）。 『諸佛子！』彼金剛寶聚香水海（Jin Gang Bao Ju Xiang Shui Hai）外，依次有香水海，名為：崇飾寶埤堄（Chong Shi Bao Pi Ni）；世界種，名為：秀出寶幢（Xiu Chu Bao Chuang）。其次有香水海，名為：寶幢莊嚴（Bao Chuang Zhuang Yan）；世界種，名為：現一切光明（Xian Yi Qie Guang Ming）。其次有香水海，名為：妙寶云（Miao Bao Yun）；世界種，名為：一切寶莊嚴光明遍照（Yi Qie Bao Zhuang Yan Guang Ming Bian Zhao）。其次有香水海，名為：寶樹華莊嚴（Bao Shu Hua Zhuang Yan）；世界種，名為：妙華間飾（Miao Hua Jian Shi）。其次有香水海，名為：妙寶衣莊嚴（Miao Bao Yi Zhuang Yan）；世界種，名為：光明海（Guang Ming Hai）。其次有香水海，名為：寶樹峰（Bao Shu Feng）；世界種，名為：寶焰云（Bao Yan Yun）。其次有香水海，名為：示現光明（Shi Xian Guang Ming）；世界種，名為：入金剛無所礙（Ru Jin Gang Wu Suo Ai）。其次有香水海，名為：蓮華普莊嚴（Lian Hua Pu Zhuang Yan）；世界種，名為：無邊岸海淵（Wu Bian An Hai Yuan）。其次有香水海，名為：妙寶莊嚴（Miao Bao Zhuang Yan）；世界種，名為：普示現國土藏（Pu Shi Xian Guo Tu Zang）……。像這樣不可說佛剎微塵數香水海，其中最靠近輪圍山（Lun Wei Shan）的香水海，名為：不可壞海（Bu Ke Huai Hai）；世界種，名為：妙輪間錯蓮華場（Miao Lun Jian Cuo Lian Hua Chang），以一切佛力所發出的聲音為本體。在這個世界種的最下方，有一個世界，名為：最妙香（Zui Miao Xiang）；佛號：變化無量塵數光（Bian Hua Wu Liang Chen Shu Guang）。此上經過十個佛剎微塵數的世界，與金剛幢世界相等，有一個世界，名為：不思議差別莊嚴門（Bu Si Yi Cha Bie Zhuang Yan Men）；佛號：無量智（Wu Liang Zhi）。此上與娑婆世界
【English Translation】 English version A world named: Wondrous Victory Treasury (Miao Sheng Zang); Buddha named: Supreme Merit and Wisdom (Zui Sheng Gong De Hui). Above this, passing through a number of worlds equal to the dust particles of ten Buddha-lands, and equal to the Vajra Banner (Jin Gang Chuang) world, there is a world named: Adorned Appearance (Zhuang Yan Xiang); Buddha named: Transcendent Great Light (Chao Sheng Da Guang Ming). Above this, equal to the Saha (Suo Po) world, there is a world named: Lapis Lazuli Wheel Universally Adorned (Liu Li Lun Pu Zhuang Yan); Buddha named: Sumeru Lamp (Xu Mi Deng). At the very top of this world-system, there is a world named: Flower Banner Ocean (Hua Chuang Hai); Buddha named: Inexhaustible Transformation Wondrous Wisdom Cloud (Wu Jin Bian Hua Miao Hui Yun). 『Oh, Buddhas』 children!』 Beyond that Vajra Treasure Assembly Fragrant Water Ocean (Jin Gang Bao Ju Xiang Shui Hai), there is successively a fragrant water ocean named: Exalted Adornment Rampart (Chong Shi Bao Pi Ni); world-system named: Emerging Treasure Banner (Xiu Chu Bao Chuang). Next, there is a fragrant water ocean named: Treasure Banner Adornment (Bao Chuang Zhuang Yan); world-system named: Manifesting All Light (Xian Yi Qie Guang Ming). Next, there is a fragrant water ocean named: Wondrous Treasure Cloud (Miao Bao Yun); world-system named: All Treasure Adornment Light Universally Illuminating (Yi Qie Bao Zhuang Yan Guang Ming Bian Zhao). Next, there is a fragrant water ocean named: Treasure Tree Flower Adornment (Bao Shu Hua Zhuang Yan); world-system named: Wondrous Flower Interspersed Adornment (Miao Hua Jian Shi). Next, there is a fragrant water ocean named: Wondrous Treasure Garment Adornment (Miao Bao Yi Zhuang Yan); world-system named: Ocean of Light (Guang Ming Hai). Next, there is a fragrant water ocean named: Treasure Tree Peak (Bao Shu Feng); world-system named: Treasure Flame Cloud (Bao Yan Yun). Next, there is a fragrant water ocean named: Manifesting Light (Shi Xian Guang Ming); world-system named: Entering Vajra Unobstructed (Ru Jin Gang Wu Suo Ai). Next, there is a fragrant water ocean named: Lotus Flower Universally Adorned (Lian Hua Pu Zhuang Yan); world-system named: Boundless Shore Ocean Abyss (Wu Bian An Hai Yuan). Next, there is a fragrant water ocean named: Wondrous Treasure Adornment (Miao Bao Zhuang Yan); world-system named: Universally Manifesting Land Treasury (Pu Shi Xian Guo Tu Zang)…. Like this, there are incalculable Buddha-land dust particle number of fragrant water oceans, among which the fragrant water ocean closest to the Wheel Enclosure Mountain (Lun Wei Shan) is named: Indestructible Ocean (Bu Ke Huai Hai); world-system named: Wondrous Wheel Interspersed Lotus Flower Field (Miao Lun Jian Cuo Lian Hua Chang), with the sound produced by all Buddha's power as its essence. At the very bottom of this world-system, there is a world named: Most Wondrous Fragrance (Zui Miao Xiang); Buddha named: Transformation Immeasurable Dust Particle Light (Bian Hua Wu Liang Chen Shu Guang). Above this, passing through a number of worlds equal to the dust particles of ten Buddha-lands, and equal to the Vajra Banner world, there is a world named: Inconceivable Difference Adornment Gate (Bu Si Yi Cha Bie Zhuang Yan Men); Buddha named: Immeasurable Wisdom (Wu Liang Zhi). Above this, equal to the Saha world
齊等，有世界，名：十方光明妙華藏；佛號：師子眼光焰云。於此最上方，有世界，名：海音聲；佛號：水天光焰門。
「諸佛子！彼天城寶堞香水海外，次有香水海，名：焰輪赫奕光；世界種，名：不可說種種莊嚴。次有香水海，名：寶塵路；世界種，名：普入無量旋。次有香水海，名：具一切莊嚴；世界種，名：寶光遍照。次有香水海，名：布眾寶網；世界種，名：安布深密。次有香水海，名：妙寶莊嚴幢；世界種，名：世界海明瞭音。次有香水海，名：日宮清凈影；世界種，名：遍入因陀羅網。次有香水海，名：一切鼓樂美妙音；世界種，名，圓滿平正。次有香水海，名：種種妙莊嚴；世界種，名：凈密光焰云。次有香水海，名：周遍寶焰燈；世界種，名：隨佛本願種種形……。如是等不可說佛剎微塵數香水海，其最近輪圍山香水海，名：積集瓔珞衣；世界種，名：化現妙衣，以三世一切佛音聲為體。此中最下方，有香水海，名：因陀羅華藏，世界名：發生歡喜，佛剎微塵數世界圍繞，純一清凈，佛號：堅悟智。此上過十佛剎微塵數世界，與金剛幢世界齊等，有世界，名：寶網莊嚴，十佛剎微塵數世界圍繞，純一清凈，佛號：無量歡喜光。此上過三佛剎微塵數世界，與娑婆世界齊等，有世界，名：寶蓮華
【現代漢語翻譯】 現代漢語譯本 齊等，有一個世界，名為：十方光明妙華藏（形容佛土的莊嚴，光明遍照十方，如妙華般珍貴），佛號：師子眼光焰云（佛的智慧如獅子般勇猛，目光如火焰般光明，如雲般覆蓋一切）。在這個世界的最上方，有一個世界，名為：海音聲（形容佛土的聲音如海濤般廣大），佛號：水天光焰門（佛的智慧如水天般清澈，如火焰般光明，是通往真理的門）。 『諸佛子！』彼天城寶堞香水海外，依次有香水海，名為：焰輪赫奕光（形容香水海的光芒如火焰輪般閃耀），世界種，名為：不可說種種莊嚴（形容世界種的莊嚴無法用語言描述）。依次有香水海，名為：寶塵路（形容香水海如寶塵鋪成的道路），世界種，名為：普入無量旋（形容世界種的執行遍及無量空間）。依次有香水海，名為：具一切莊嚴（形容香水海具備一切莊嚴），世界種，名為：寶光遍照（形容世界種的光芒遍照一切）。依次有香水海，名為：布眾寶網（形容香水海如佈滿寶網），世界種，名為：安布深密（形容世界種的結構深奧而秘密）。依次有香水海，名為：妙寶莊嚴幢（形容香水海如妙寶莊嚴的旗幟），世界種，名為：世界海明瞭音（形容世界種的聲音清晰明瞭）。依次有香水海，名為：日宮清凈影（形容香水海如日宮的清凈影子），世界種，名為：遍入因陀羅網（形容世界種遍佈如因陀羅網）。依次有香水海，名為：一切鼓樂美妙音（形容香水海的聲音如一切鼓樂般美妙），世界種，名為：圓滿平正（形容世界種的形態圓滿而平正）。依次有香水海，名為：種種妙莊嚴（形容香水海具備種種美妙的莊嚴），世界種，名為：凈密光焰云（形容世界種的光芒如清凈而秘密的火焰云）。依次有香水海，名為：周遍寶焰燈（形容香水海如周遍的寶焰燈），世界種，名為：隨佛本願種種形（形容世界種的形態隨佛的本願而變化）……。像這樣不可說佛剎微塵數（形容數量極多，如佛土微塵般）的香水海，其中最靠近輪圍山（佛教宇宙觀中的山）的香水海，名為：積集瓔珞衣（形容香水海如積聚的瓔珞衣），世界種，名為：化現妙衣（形容世界種能化現美妙的衣物），以三世一切佛音聲為體（形容世界種的本質是三世一切佛的聲音）。 在這個最下方，有一個香水海，名為：因陀羅華藏（形容香水海如因陀羅的華藏），世界名為：發生歡喜（形容世界能產生歡喜），有佛剎微塵數的世界圍繞，純一清凈，佛號：堅悟智（佛的智慧堅定而覺悟）。在這個世界之上，經過十佛剎微塵數的世界，與金剛幢世界（形容佛土堅固如金剛）齊等，有一個世界，名為：寶網莊嚴（形容世界如寶網般莊嚴），有十佛剎微塵數的世界圍繞，純一清凈，佛號：無量歡喜光（佛的光芒帶來無量的歡喜）。在這個世界之上，經過三佛剎微塵數的世界，與娑婆世界（我們所居住的世界）齊等，有一個世界，名為：寶蓮華（形容世界如寶蓮花般珍貴）。
【English Translation】 English version Equally, there is a world named: 'Ten Directions Luminous Wonderful Treasury' (describing the adornment of the Buddha land, with light illuminating all ten directions, as precious as a wonderful flower); the Buddha is named: 'Lion Eye Light Flame Cloud' (the Buddha's wisdom is as courageous as a lion, the gaze as bright as flames, covering everything like a cloud). At the very top of this world, there is a world named: 'Ocean Sound' (describing the sound of the Buddha land as vast as ocean waves); the Buddha is named: 'Water Sky Light Flame Gate' (the Buddha's wisdom is as clear as the water sky, as bright as flames, the gate to truth). 'Oh, Buddhas' children!' Beyond the fragrant water sea of that heavenly city's ramparts, there is a fragrant water sea named: 'Flame Wheel Blazing Light' (describing the light of the fragrant water sea as dazzling as a wheel of flames); the world seed is named: 'Inexpressible Various Adornments' (describing the adornments of the world seed as indescribable). Next, there is a fragrant water sea named: 'Jewel Dust Path' (describing the fragrant water sea as a path paved with jewel dust); the world seed is named: 'Universally Entering Immeasurable Revolutions' (describing the movement of the world seed as pervading immeasurable space). Next, there is a fragrant water sea named: 'Possessing All Adornments' (describing the fragrant water sea as possessing all adornments); the world seed is named: 'Jewel Light Universally Illuminating' (describing the light of the world seed as universally illuminating). Next, there is a fragrant water sea named: 'Spreading Numerous Jewel Nets' (describing the fragrant water sea as covered with jewel nets); the world seed is named: 'Arranged Deeply and Secretly' (describing the structure of the world seed as profound and secret). Next, there is a fragrant water sea named: 'Wonderful Jewel Adornment Banner' (describing the fragrant water sea as a banner of wonderful jewel adornment); the world seed is named: 'World Sea Clear Sound' (describing the sound of the world seed as clear and distinct). Next, there is a fragrant water sea named: 'Sun Palace Pure Shadow' (describing the fragrant water sea as the pure shadow of the sun palace); the world seed is named: 'Universally Entering Indra's Net' (describing the world seed as pervading like Indra's net). Next, there is a fragrant water sea named: 'All Drum Music Wonderful Sound' (describing the sound of the fragrant water sea as wonderful as all drum music); the world seed is named: 'Perfectly Complete and Even' (describing the form of the world seed as perfect and even). Next, there is a fragrant water sea named: 'Various Wonderful Adornments' (describing the fragrant water sea as possessing various wonderful adornments); the world seed is named: 'Pure Secret Light Flame Cloud' (describing the light of the world seed as a pure and secret flame cloud). Next, there is a fragrant water sea named: 'Universally Pervading Jewel Flame Lamp' (describing the fragrant water sea as a universally pervading jewel flame lamp); the world seed is named: 'Various Forms Following the Buddha's Original Vow' (describing the form of the world seed as changing according to the Buddha's original vow)…. Like this, there are inexpressible Buddha lands' dust-mote number (describing an extremely large number, like the dust motes of Buddha lands) of fragrant water seas, among which the fragrant water sea closest to the surrounding mountains (mountains in Buddhist cosmology) is named: 'Accumulated Garland Clothes' (describing the fragrant water sea as accumulated garland clothes); the world seed is named: 'Manifesting Wonderful Clothes' (describing the world seed as capable of manifesting wonderful clothes), with the voices of all Buddhas of the three times as its essence (describing the essence of the world seed as the voices of all Buddhas of the three times). At the very bottom, there is a fragrant water sea named: 'Indra Flower Treasury' (describing the fragrant water sea as Indra's flower treasury); the world is named: 'Generating Joy' (describing the world as capable of generating joy), surrounded by a dust-mote number of Buddha lands, purely clean, the Buddha is named: 'Firmly Realized Wisdom' (the Buddha's wisdom is firm and realized). Above this world, passing through ten dust-mote number of Buddha lands, equal to the Vajra Banner world (describing the Buddha land as firm as vajra), there is a world named: 'Jewel Net Adornment' (describing the world as adorned like a jewel net), surrounded by ten dust-mote number of Buddha lands, purely clean, the Buddha is named: 'Immeasurable Joy Light' (the Buddha's light brings immeasurable joy). Above this world, passing through three dust-mote number of Buddha lands, equal to the Saha world (the world we live in), there is a world named: 'Jewel Lotus Flower' (describing the world as precious as a jewel lotus flower).
師子座，十三佛剎微塵數世界圍繞，佛號：最清凈不空聞。此上過七佛剎微塵數世界，至此世界種最上方，有世界，名：寶色龍光明，二十佛剎微塵數世界圍繞，純一清凈，佛號：遍法界普照明。
「諸佛子！如是十不可說佛剎微塵數香水海中，有十不可說佛剎微塵數世界種，皆依現一切菩薩形摩尼王幢莊嚴蓮華住，各各莊嚴際無有間斷，各各放寶色光明，各各光明雲而覆其上，各各莊嚴具，各各劫差別，各各佛出現，各各演法海，各各眾生遍充滿，各各十方普趣入，各各一切佛神力所加持。此一一世界種中，一切世界依種種莊嚴住，遞相接連，成世界網；于華藏莊嚴世界海，種種差別，周遍建立。」
爾時，普賢菩薩欲重宣其義，承佛威力而說頌言：
「華藏世界海， 法界等無別， 莊嚴極清凈， 安住于虛空。 此世界海中， 剎種難思議， 一一皆自在， 各各無雜亂。 華藏世界海， 剎種善安布， 殊形異莊嚴， 種種相不同。 諸佛變化音， 種種為其體， 隨其業力見， 剎種妙嚴飾。 須彌山城網， 水旋輪圓形， 廣大蓮華開， 彼彼互圍繞。 山幢樓閣形， 旋轉金剛形， 如是不思議， 廣大諸剎種。 大海真珠焰，
【現代漢語翻譯】 現代漢語譯本 在師子座（象徵佛陀的寶座）之上，有十三佛剎微塵數（形容極多的數量）的世界圍繞，那裡的佛號是：最清凈不空聞（意為聽聞最清凈而不虛妄的佛法）。從這裡向上經過七佛剎微塵數的世界，到達這個世界種的最上方，有一個世界，名為：寶色龍光明（意為如寶色般光明的龍），有二十佛剎微塵數的世界圍繞，純凈無雜，那裡的佛號是：遍法界普照明（意為光明遍照整個法界）。 『諸位佛子！像這樣十不可說佛剎微塵數（形容極其巨大的數量）的香水海中，有十不可說佛剎微塵數的世界種，都依附在能顯現一切菩薩形象的摩尼王幢（一種寶幢）所莊嚴的蓮花上，安住其中。每個世界種的莊嚴邊界都無有間斷，各自放出寶色的光明，各自有光明雲覆蓋其上，各自有莊嚴的器具，各自有劫（時間單位）的差別，各自有佛出現，各自演說佛法之海，各自充滿眾生，各自向十方普遍進入，各自被一切佛的神力所加持。這每一個世界種中，一切世界都依附在各種莊嚴之上安住，彼此相連，形成世界之網；在華藏莊嚴世界海（指佛所居住的清凈世界），有種種差別，周遍建立。』 這時，普賢菩薩（象徵佛陀的行愿）想要再次宣說這個道理，承蒙佛的威神之力，而說偈頌： 『華藏世界海，與法界平等無差別，莊嚴極其清凈，安住在虛空中。 這個世界海中，剎種（世界種子）難以思議，每一個都自在無礙，各自沒有雜亂。 華藏世界海，剎種安布得很好，形狀各異，莊嚴不同，種種相貌都不一樣。 諸佛變化的聲音，種種都是它的本體，隨著眾生的業力而顯現，剎種被巧妙地裝飾。 有的像須彌山（佛教中的聖山）的城網，有的像水旋輪的圓形，有的像廣大的蓮花開放，它們彼此互相圍繞。 有的像山幢樓閣的形狀，有的像旋轉的金剛形狀，像這樣不可思議，廣大諸多的剎種。 像大海中真珠的光焰，
【English Translation】 English version Upon the Lion Throne (symbolizing the Buddha's seat), there are worlds surrounding it, numbering thirteen Buddha-lands' dust-motes (an expression for an extremely large number), and the Buddha there is named: Most Pure Non-Empty Hearing (meaning hearing the purest and non-illusory Dharma). Passing beyond seven Buddha-lands' dust-motes of worlds from here, reaching the very top of this world-seed, there is a world named: Jewel-Colored Dragon Light (meaning a dragon as bright as a jewel), surrounded by twenty Buddha-lands' dust-motes of worlds, purely immaculate, and the Buddha there is named: Universally Illuminating Throughout the Dharma Realm (meaning light that illuminates the entire Dharma realm). 'Oh, Buddhas' children! In these ten inexpressible Buddha-lands' dust-motes of fragrant seas, there are ten inexpressible Buddha-lands' dust-motes of world-seeds, all relying on and dwelling within the lotus flowers adorned by Mani King Banners (a kind of precious banner) that manifest all Bodhisattva forms. The boundaries of each world-seed's adornments are without interruption, each emitting jewel-colored light, each having clouds of light covering it, each having adornment implements, each having different kalpas (units of time), each having Buddhas appearing, each expounding the sea of Dharma, each filled with sentient beings, each universally entering the ten directions, and each being blessed by the divine power of all Buddhas. In each of these world-seeds, all worlds rely on and dwell upon various adornments, connecting with each other, forming a net of worlds; in the Flower Adornment Majestic World Sea (referring to the pure world where Buddhas reside), there are various differences, established everywhere.' At that time, Bodhisattva Samantabhadra (symbolizing the Buddha's vows and practices), wishing to reiterate the meaning, received the Buddha's majestic power and spoke in verses: 'The Flower Adornment World Sea, is equal and without difference from the Dharma Realm, its adornments are extremely pure, dwelling in the void. In this world sea, the world-seeds are inconceivable, each is free and unobstructed, each without confusion. The Flower Adornment World Sea, the world-seeds are well-arranged, with different shapes, different adornments, and various appearances. The transforming sounds of the Buddhas, in various forms, are its essence, appearing according to the karma of sentient beings, the world-seeds are wonderfully adorned. Some are like the city-nets of Mount Sumeru (the sacred mountain in Buddhism), some are like the circular shape of water wheels, some are like vast lotus flowers blooming, they surround each other. Some are like the shapes of mountain banners and pavilions, some are like rotating vajra shapes, like this, inconceivable, vast are the many world-seeds. Like the flames of pearls in the great ocean,
光網不思議， 如是諸剎種， 悉在蓮華住。 一一諸剎種， 光網不可說， 光中現眾剎， 普遍十方海。 一切諸剎種， 所有莊嚴具， 國土悉入中， 普見無有盡。 剎種不思議， 世界無邊際， 種種妙嚴好， 皆由大仙力。 一切剎種中， 世界不思議， 或成或有壞， 或有已壞滅。 譬如林中葉， 有生亦有落， 如是剎種中， 世界有成壞。 譬如依樹林， 種種果差別， 如是依剎種， 種種眾生住。 譬如種子別， 生果各殊異， 業力差別故， 眾生剎不同。 譬如心王寶， 隨心見眾色， 眾生心凈故， 得見清凈剎。 譬如大龍王， 興云遍虛空， 如是佛願力， 出生諸國土。 如幻師咒術， 能現種種事， 眾生業力故， 國土不思議。 譬如眾繢像， 畫師之所作， 如是一切剎， 心畫師所成。 眾生身各異， 隨心分別起， 如是剎種種， 莫不皆由業。 譬如見導師， 種種色差別， 隨眾生心行， 見諸剎亦然。 一切諸剎際， 周布蓮華網， 種種相不同， 莊嚴悉清凈。 彼諸蓮華網， 剎網所安住， 種種莊嚴事， 種種眾生
【現代漢語翻譯】 現代漢語譯本 光網不可思議， 像這樣各種剎土的種子，都安住在蓮花之中。 每一個剎土的種子，其光網都無法用言語描述， 光中顯現眾多剎土，普遍存在於十方世界的海中。 一切剎土的種子，所有莊嚴的器具， 國土都融入其中，普遍可見而沒有窮盡。 剎土的種子不可思議，世界沒有邊際， 種種美妙莊嚴，都是由於大仙（佛）的力量。 一切剎土的種子中，世界不可思議， 有的正在形成，有的正在壞滅，有的已經壞滅。 譬如樹林中的葉子，有生長也有凋落， 像這樣在剎土的種子中，世界有成住壞滅。 譬如依靠樹林，有種種果實的差別， 像這樣依靠剎土的種子，有種種眾生居住。 譬如種子不同，生出的果實也各不相同， 由於業力的差別，眾生所處的剎土也不同。 譬如如意寶珠，隨著心意能顯現各種顏色， 眾生的心清凈，就能得見清凈的剎土。 譬如大龍王，興起雲彩遍佈虛空， 像這樣佛的願力，能出生各種國土。 如同幻術師的咒術，能顯現種種事物， 由於眾生的業力，國土不可思議。 譬如各種彩繪的影象，是畫師所創作的， 像這樣一切剎土，是心畫師所成就的。 眾生的身體各不相同，隨著心念分別而產生， 像這樣剎土的種種不同，沒有不是由業力造成的。 譬如見到導師，有種種顏色的差別， 隨著眾生的心行，所見到的剎土也是如此。 一切剎土的邊緣，都遍佈蓮花網， 種種相貌不同，莊嚴而清凈。 那些蓮花網，是剎土網所安住的地方， 有種種莊嚴的事物，種種眾生。
【English Translation】 English version The light network is inconceivable, Such are all the seeds of lands, all dwelling in lotuses. Each seed of a land, its light network is indescribable, In the light appear numerous lands, pervading the seas of the ten directions. All the seeds of lands, all the adornments, The lands all merge within, universally seen without end. The seeds of lands are inconceivable, the worlds are boundless, All kinds of wonderful adornments, all due to the power of the great sage (Buddha). In all the seeds of lands, the worlds are inconceivable, Some are forming, some are decaying, some have already decayed. Like leaves in a forest, there is growth and falling, So in the seeds of lands, worlds have formation and decay. Like relying on a forest, there are various differences in fruits, So relying on the seeds of lands, various beings dwell. Like different seeds, the fruits produced are each different, Due to the differences in karmic power, the lands of beings are different. Like a wish-fulfilling jewel, according to the mind, various colors are seen, When the minds of beings are pure, they can see pure lands. Like a great dragon king, raising clouds that fill the void, So the power of the Buddha's vows, gives birth to various lands. Like the spells of a magician, able to manifest various things, Due to the karmic power of beings, the lands are inconceivable. Like various painted images, created by a painter, So all lands, are accomplished by the mind-painter. The bodies of beings are each different, arising according to the mind's discriminations, So the various differences in lands, none are not due to karma. Like seeing a guide, there are various differences in colors, According to the mind's actions of beings, the lands seen are also like this. The edges of all lands, are covered by a lotus net, Various appearances are different, adorned and pure. Those lotus nets, are where the land nets dwell, There are various adorned things, various beings.
居。 或有剎土中， 險惡不平坦， 由眾生煩惱， 于彼如是見。 雜染及清凈， 無量諸剎種， 隨眾生心起， 菩薩力所持。 或有剎土中， 雜染及清凈， 斯由業力起， 菩薩之所化。 有剎放光明， 離垢寶所成， 種種妙嚴飾， 諸佛令清凈。 一一剎種中， 劫燒不思議， 所現雖敗惡， 其處常堅固。 由眾生業力， 出生多剎土， 依止於風輪， 及以水輪住。 世界法如是， 種種見不同， 而實無有生， 亦復無滅壞。 一一心念中， 出生無量剎， 以佛威神力， 悉見凈無垢。 有剎泥土成， 其體甚堅硬， 黑闇無光照， 惡業者所居。 有剎金剛成， 雜染大憂怖， 苦多而樂少， 薄福之所處。 或有用鐵成， 或以赤銅作， 石山險可畏， 罪惡者充滿。 剎中有地獄， 眾生苦無救， 常在黑闇中， 焰海所燒然。 或復有畜生， 種種醜陋形， 由其自惡業， 常受諸苦惱。 或見閻羅界， 飢渴所煎逼， 登上大火山， 受諸極重苦。 或有諸剎土， 七寶所合成， 種種諸宮殿， 斯由凈業得。 汝應觀世間， 其中人與天，
【現代漢語翻譯】 現代漢語譯本 有的剎土（kshetra，佛土）中，險惡不平坦，這是由於眾生的煩惱，在他們看來就是那樣。 雜染和清凈，無量各種剎土，隨著眾生的心念而生起，由菩薩的力量所維持。 有的剎土中，既有雜染也有清凈，這是由業力所生起，由菩薩所教化。 有的剎土放出光明，由無垢的寶物構成，以種種美妙的莊嚴裝飾，諸佛使之清凈。 每一個剎土中，經歷不可思議的劫火焚燒，所顯現的雖然是敗壞和醜惡，但其處所仍然堅固。 由於眾生的業力，出生許多剎土，它們依止於風輪和水輪而存在。 世界的法則是這樣，種種所見不同，但實際上沒有生起，也沒有滅壞。 每一個心念中，都出生無量的剎土，以佛的威神力，都能看到清凈無垢。 有的剎土由泥土構成，其體非常堅硬，黑暗沒有光照，是作惡業的人所居住的地方。 有的剎土由金剛構成，雜染充滿，令人憂愁和恐懼，痛苦多而快樂少，是福報淺薄的人所處的地方。 有的用鐵構成，有的用赤銅構成，石山險峻可怕，充滿罪惡的人。 剎土中有地獄，眾生受苦無法解脫，常常在黑暗中，被火焰之海所燃燒。 有的地方是畜生，有種種醜陋的形體，由於他們自己的惡業，常常遭受各種痛苦。 有的地方看到閻羅界（Yama-loka，地獄），被飢渴所煎熬逼迫，登上大火山，遭受各種極重的痛苦。 有的剎土，由七寶所合成，有種種宮殿，這是由清凈的業力所得。 你應該觀察世間，其中有人和天，
【English Translation】 English version In some kshetras (Buddha-fields), there are places that are dangerous and uneven, and this is due to the afflictions of sentient beings, who perceive them as such. The defiled and the pure, countless kinds of kshetras, arise according to the minds of sentient beings, and are sustained by the power of Bodhisattvas. In some kshetras, there is both defilement and purity, which arise from the power of karma and are transformed by Bodhisattvas. Some kshetras emit light, are made of immaculate treasures, adorned with various exquisite decorations, and are purified by the Buddhas. In each kshetra, even after undergoing inconceivable kalpas (eons) of fire, though what appears is ruined and evil, the place remains firm. Due to the karmic power of sentient beings, many kshetras are born, relying on the wind-wheel and the water-wheel for their existence. The laws of the world are such, with various different perceptions, but in reality, there is no birth, nor is there destruction. In each thought, countless kshetras are born, and by the majestic power of the Buddhas, all are seen as pure and immaculate. Some kshetras are made of mud, their substance is very hard, dark without light, and are inhabited by those who commit evil deeds. Some kshetras are made of vajra (diamond), filled with defilement, great sorrow, and fear, with much suffering and little joy, and are the places where those with little merit reside. Some are made of iron, some of red copper, with dangerous and frightening rocky mountains, filled with sinful beings. In the kshetras, there are hells, where sentient beings suffer without salvation, constantly in darkness, burned by the sea of flames. Some places are inhabited by animals, with various ugly forms, and due to their own evil karma, they constantly endure various sufferings. Some places are seen as the realm of Yama (Lord of Death), tormented by hunger and thirst, climbing great volcanoes, and enduring extreme suffering. Some kshetras are made of seven treasures, with various palaces, which are obtained through pure karma. You should observe the world, where there are humans and devas (gods),
凈業果成就， 隨時受快樂。 一一毛孔中， 億剎不思議， 種種相莊嚴， 未曾有迫隘。 眾生各各業， 世界無量種， 于中取著生， 受苦樂不同。 有剎眾寶成， 常放無邊光， 金剛妙蓮華， 莊嚴凈無垢。 有剎光為體， 依止光輪住， 金色栴檀香， 焰云普照明。 有剎月輪成， 香衣悉周布， 於一蓮華內， 菩薩皆充滿。 有剎眾寶成， 色相無諸垢， 譬如天帝網， 光明恒照耀。 有剎香為體， 或是金剛華， 摩尼光影形， 觀察甚清凈。 或有難思剎， 華旋所成就， 化佛皆充滿， 菩薩普光明。 或有清凈剎， 悉是眾華樹， 妙枝佈道場， 蔭以摩尼云。 有剎凈光照， 金剛華所成， 有是佛化音， 無邊列成網。 有剎如菩薩， 摩尼妙寶冠， 或有如座形， 從化光明出。 或是栴檀末， 或是眉間光， 或佛光中音， 而成斯妙剎。 有見清凈剎， 以一光莊嚴， 或見多莊嚴， 種種皆奇妙。 或用十國土， 妙物作嚴飾， 或以千土中， 一切為莊校； 或以億剎物， 莊嚴於一土， 種種相不同， 皆如影像現。 不可說土
【現代漢語翻譯】 現代漢語譯本 清凈的業所結成的果報，使眾生隨時都能享受快樂。 每一個毛孔中，都顯現著億萬不可思議的剎土（佛土）， 這些剎土以種種不同的形態莊嚴，沒有絲毫的擁擠和狹隘。 眾生各自的業力不同，所處的世界也有無量多種， 他們執著于其中而生，所感受的苦樂也各不相同。 有的剎土由眾寶構成，常放出無邊的光明， 以金剛般堅固的妙蓮花莊嚴，清凈無染。 有的剎土以光明為本體，依止於光輪而住， 散發著金色的栴檀香，火焰般的雲彩普照一切。 有的剎土由月輪構成，香衣遍佈四周， 在一朵蓮花之中，菩薩們充滿其中。 有的剎土由眾寶構成，色相清凈沒有污垢， 就像天帝的因陀羅網一樣，光明恒常照耀。 有的剎土以香為本體，或是金剛花， 摩尼寶珠的光影交錯，觀察起來非常清凈。 有的剎土難以思議，由花朵旋轉而成， 化身佛充滿其中，菩薩們普放光明。 有的剎土清凈無比，全部都是各種花樹， 美妙的枝條佈置成道場，用摩尼寶珠的雲彩遮蔽。 有的剎土被清凈的光芒照耀，由金剛花構成， 有的是佛陀的教化之音，無邊無際地排列成網。 有的剎土像菩薩的摩尼妙寶冠， 有的像座位的形狀，從中發出化身的光明。 有的是栴檀香末，有的是佛陀眉間的光芒， 有的是佛光中的聲音，從而成就了這些美妙的剎土。 有的看到清凈的剎土，以一種光明來莊嚴， 有的看到多種莊嚴，種種都非常奇妙。 有的用十個國土的珍寶來裝飾， 有的用千個國土中的一切來莊嚴； 有的用億萬剎土的寶物，來莊嚴一個剎土， 種種形態各不相同，都像影像一樣顯現。 這些剎土的數量不可說盡。
【English Translation】 English version The results of pure karma bring happiness at all times. In each pore, countless inconceivable ksetras (Buddha lands) appear, These ksetras are adorned with various forms, without any crowding or narrowness. Beings' karmas differ, and the worlds they inhabit are countless, They are attached to these worlds and are born within them, experiencing different forms of suffering and joy. Some ksetras are made of various treasures, constantly emitting boundless light, Adorned with diamond-like wonderful lotuses, pure and without defilement. Some ksetras have light as their substance, dwelling upon a wheel of light, Exuding golden sandalwood fragrance, with flame-like clouds illuminating all. Some ksetras are formed by moon wheels, with fragrant garments spread all around, Within a single lotus flower, Bodhisattvas are fully present. Some ksetras are made of various treasures, their forms pure and without blemish, Like the net of Indra, the heavenly king, their light constantly shines. Some ksetras have fragrance as their substance, or are made of diamond flowers, The light and shadows of mani jewels intertwine, appearing very pure when observed. Some ksetras are inconceivable, formed by the rotation of flowers, Transformation Buddhas fill them, and Bodhisattvas radiate light everywhere. Some ksetras are supremely pure, entirely made of various flowering trees, Beautiful branches arranged as a Bodhimanda (place of enlightenment), shaded by clouds of mani jewels. Some ksetras are illuminated by pure light, formed by diamond flowers, Some are the sounds of the Buddha's teachings, arranged in an endless net. Some ksetras are like the mani jewel crowns of Bodhisattvas, Some are shaped like seats, from which emanates the light of transformation. Some are made of sandalwood powder, some from the light between the Buddha's eyebrows, Some from the sounds within the Buddha's light, thus forming these wonderful ksetras. Some see pure ksetras, adorned with a single light, Some see multiple adornments, all of which are wondrous. Some use the treasures of ten lands for adornment, Some use everything from a thousand lands for adornment; Some use the treasures of billions of ksetras to adorn one ksetra, Their various forms are different, all appearing like reflections. The number of these ksetras is beyond description.
物， 莊嚴於一剎， 各各放光明， 如來願力起。 或有諸國土， 願力所凈治， 一切莊嚴中， 普見眾剎海。 諸修普賢愿， 所得清凈土， 三世剎莊嚴， 一切于中現。 佛子汝應觀， 剎種威神力， 未來諸國土， 如夢悉令見。 十方諸世界， 過去國土海， 咸於一剎中， 現像猶如化。 三世一切佛， 及以其國土， 於一剎種中， 一切悉觀見。 一切佛神力， 塵中現眾土， 種種悉明見， 如影無真實。 或有眾多剎， 其形如大海， 或如須彌山， 世界不思議。 有剎善安住， 其形如帝網， 或如樹林形， 諸佛滿其中。 或作寶輪形， 或有蓮華狀， 八隅備眾飾， 種種悉清凈。 或有如座形， 或復有三隅， 或如佉勒迦， 城廓梵王身。 或如天主髻， 或有如半月， 或如摩尼山， 或如日輪形。 或有世界形， 譬如香海旋， 或作光明輪， 佛昔所嚴凈。 或有輪輞形， 或有壇墠形， 或如佛毫相， 肉髻廣長眼。 或有如佛手， 或如金剛杵， 或如焰山形， 菩薩悉周遍。 或如師子形， 或如海蚌形， 無量諸色相，
【現代漢語翻譯】 現代漢語譯本 事物，在一剎那間顯得莊嚴，各自放出光明，這是如來（Tathagata，佛的稱號）的願力所引發。 或者有些國土，因願力而得到凈化治理，在一切莊嚴之中，普遍顯現出眾多的剎土（kshetra，佛土）之海。 那些修習普賢（Samantabhadra，菩薩名）行愿的人，所得到的清凈國土，過去、現在、未來三世的剎土莊嚴，一切都在其中顯現。 佛子啊，你應該觀察，剎土的種子所具有的威神之力，未來的一切國土，都像夢境一樣讓你看見。 十方（dasadik，指東、南、西、北、東南、西南、東北、西北、上、下十個方向）的各個世界，過去無量的國土之海，都可以在一個剎土中顯現，其景象猶如幻化一般。 過去、現在、未來三世的一切佛，以及他們的國土，在一個剎土的種子中，一切都可以觀察到。 一切佛的神力，可以在微塵中顯現眾多的國土，種種景象都清晰可見，如同影子一般虛幻不實。 或者有許多剎土，它們的形狀像大海一樣廣闊，或者像須彌山（Sumeru，佛教中的聖山）一樣高大，世界之奇妙不可思議。 有些剎土安穩地存在，它們的形狀像帝釋天（Indra，天神）的網一樣交織，或者像樹林一樣，諸佛充滿其中。 或者呈現寶輪的形狀，或者呈現蓮花的形狀，八個方位都裝飾著各種寶物，種種都清凈無比。 或者像座位一樣，或者有三個角，或者像佉勒迦（Kharjura，一種容器）一樣，或者像城廓和梵天（Brahma，印度教和佛教中的神）的身體一樣。 或者像天主的頭髻，或者像半月，或者像摩尼山（Mani，寶山），或者像日輪的形狀。 或者有些世界的形狀，像香海一樣旋轉，或者像光明輪一樣，這是佛陀過去所莊嚴清凈的。 或者像輪輞的形狀，或者像祭壇的形狀，或者像佛的毫相（urna，佛眉間白毫）一樣，或者像肉髻（ushnisha，佛頭頂的肉瘤）和廣長的眼睛。 或者像佛的手，或者像金剛杵（vajra，一種法器），或者像火焰山，菩薩們遍佈其中。 或者像獅子的形狀，或者像海蚌的形狀，呈現出無量無數的色彩和形態。
【English Translation】 English version Things, are adorned in a single kshana (moment), each emitting light, arising from the power of the vows of the Tathagata (Buddha). Or there are some lands, purified by the power of vows, in all adornments, universally appearing as a sea of many kshetras (Buddha-lands). Those who cultivate the vows of Samantabhadra (a Bodhisattva), the pure lands they obtain, the adornments of the kshetras of the three times (past, present, future), all appear within them. Oh, son of the Buddha, you should observe, the majestic power of the seeds of the kshetras, all the future lands, are made visible to you as if in a dream. The various worlds of the ten directions (dasadik), the past seas of countless lands, all appear in a single kshetra, their images like transformations. All the Buddhas of the three times, and their lands, within a single seed of a kshetra, all can be observed. The divine power of all Buddhas, can manifest many lands in a mote of dust, all kinds of scenes are clearly visible, like shadows without reality. Or there are many kshetras, their shapes like vast oceans, or like Mount Sumeru (the sacred mountain in Buddhism), the worlds are inconceivable. Some kshetras abide peacefully, their shapes like the net of Indra (a deity), or like forests, filled with Buddhas. Or they appear in the shape of a precious wheel, or in the shape of a lotus flower, with eight corners adorned with various treasures, all pure and immaculate. Or they are like seats, or have three corners, or like a Kharjura (a type of container), or like the body of a city and Brahma (a deity). Or like the topknot of a heavenly lord, or like a half-moon, or like Mount Mani (a precious mountain), or like the shape of the sun. Or some worlds are shaped, like a fragrant sea swirling, or like a wheel of light, purified by the Buddha in the past. Or like the shape of a wheel rim, or like the shape of an altar, or like the urna (a white hair between the eyebrows of the Buddha), or like the ushnisha (a protuberance on the top of the Buddha's head) and the long eyes. Or like the hand of the Buddha, or like a vajra (a ritual implement), or like a flaming mountain, Bodhisattvas are everywhere. Or like the shape of a lion, or like the shape of a sea shell, displaying countless colors and forms.
體性各差別。 於一剎種中， 剎形無有盡， 皆由佛願力， 護念得安住。 有剎住一劫， 或住於十劫， 乃至過百千， 國土微塵數。 或於一劫中， 見剎有成壞， 或無量無數， 乃至不思議。 或有剎有佛， 或有剎無佛， 或有唯一佛， 或有無量佛。 國土若無佛， 他方世界中， 有佛變化來， 為現諸能事。 沒天與降神， 處胎及出生， 降魔成正覺， 轉無上法輪。 隨眾生心樂， 示現種種相， 為轉妙法輪， 悉應其根欲。 一一佛剎中， 一佛出興世， 經于億千歲， 演說無上法。 眾生非法器， 不能見諸佛， 若有心樂者， 一切處皆見。 一一剎土中， 各有佛興世， 一切剎中佛， 億數不思議。 此中一一佛， 現無量神變， 悉遍於法界， 調伏眾生海。 有剎無光明， 黑闇多恐懼， 苦觸如刀劍， 見者自酸毒。 或有諸天光， 或有宮殿光， 或日月光明， 剎網難思議。 有剎自光明， 或樹放凈光， 未曾有苦惱， 眾生福力故。 或有山光明， 或有摩尼光， 或以燈光照， 悉眾生業力。 或有佛光明， 菩薩滿其
【現代漢語翻譯】 現代漢語譯本 它們的本體性質各有差別。 在一個剎種（剎：佛土，種：種類）之中，佛土的形態是無窮無盡的， 這一切都是由於佛的願力，護持和憶念而得以安住。 有的佛土住世一個劫（劫：時間單位），有的住世十個劫， 乃至超過百千，如國土微塵般多的劫數。 有的在一個劫中，看到佛土有成住壞空， 有的則經歷無量無數，乃至不可思議的成住壞空。 有的佛土有佛，有的佛土沒有佛， 有的佛土只有一尊佛，有的佛土有無量佛。 如果國土沒有佛，在其他世界中， 有佛會變化而來，爲了展現各種神通。 示現從天而降，入胎和出生， 降伏魔障，成就正覺，轉動無上法輪。 隨著眾生的心意和喜好，示現種種不同的形象， 爲了轉動微妙的法輪，完全適應眾生的根性和慾望。 在每一個佛土中，都有一尊佛出世， 經歷億千歲，演說無上的佛法。 如果眾生不是法器，就不能見到諸佛， 如果有人心生歡喜，那麼在任何地方都能見到佛。 在每一個剎土中，都有佛出世， 一切剎土中的佛，數量億萬不可思議。 這裡每一尊佛，都展現無量的神通變化， 遍佈整個法界，調伏無量的眾生。 有的佛土沒有光明，黑暗且充滿恐懼， 痛苦的感受如同刀劍，見到的人會感到痛苦。 有的佛土有諸天之光，有的有宮殿之光， 有的有日月之光，佛土的景象難以思議。 有的佛土自身發光，有的樹木放出清凈的光芒， 從未有過痛苦和煩惱，這是由於眾生的福德之力。 有的佛土有山的光明，有的有摩尼寶珠的光明， 有的用燈光照耀，這一切都是眾生的業力所致。 有的佛土有佛的光明，菩薩充滿其中。
【English Translation】 English version Their essential natures are each different. Within a single ksetra-seed (ksetra: Buddha-field, seed: type), the forms of the Buddha-fields are endless, All of this is due to the power of the Buddha's vows, protected and sustained by mindfulness. Some Buddha-fields abide for one kalpa (kalpa: unit of time), some abide for ten kalpas, Even surpassing hundreds of thousands, as many kalpas as there are dust motes in a land. Some, within one kalpa, see the formation, abiding, destruction, and emptiness of a Buddha-field, While others experience immeasurable, countless, even inconceivable formations, abidings, destructions, and emptinesses. Some Buddha-fields have Buddhas, some Buddha-fields have no Buddhas, Some Buddha-fields have only one Buddha, some Buddha-fields have immeasurable Buddhas. If a land has no Buddha, in other worlds, A Buddha will transform and come, to manifest various miraculous powers. Showing descent from the heavens, entering the womb, and birth, Subduing demons, attaining perfect enlightenment, and turning the unsurpassed Dharma wheel. According to the minds and desires of sentient beings, manifesting various forms, To turn the wondrous Dharma wheel, fully adapting to the roots and desires of sentient beings. In each Buddha-field, there is one Buddha who appears in the world, Passing through billions of years, expounding the unsurpassed Dharma. If sentient beings are not vessels for the Dharma, they cannot see the Buddhas, If there are those who have joyful minds, they can see the Buddhas everywhere. In each ksetra, there are Buddhas who appear in the world, The Buddhas in all ksetras are countless and inconceivable. Each of these Buddhas manifests immeasurable miraculous transformations, Pervading the entire Dharma realm, taming the ocean of sentient beings. Some Buddha-fields have no light, are dark and full of fear, The feeling of suffering is like swords, those who see it feel pain. Some Buddha-fields have the light of the heavens, some have the light of palaces, Some have the light of the sun and moon, the scenes of the Buddha-fields are inconceivable. Some Buddha-fields emit light themselves, some trees emit pure light, Never having suffering or affliction, this is due to the power of the merit of sentient beings. Some Buddha-fields have the light of mountains, some have the light of mani jewels, Some are illuminated by the light of lamps, all of this is due to the karma of sentient beings. Some Buddha-fields have the light of the Buddhas, and are filled with Bodhisattvas.
中， 有是蓮華光， 焰色甚嚴好。 有剎華光照， 有以香水照， 涂香燒香照， 皆由凈願力。 有以云光照， 摩尼蚌光照， 佛神力光照， 能宣悅意聲。 或以寶光照， 或金剛焰照， 凈音能遠震， 所至無眾苦。 或有摩尼光， 或是嚴具光， 或道場光明， 照耀眾會中。 佛放大光明， 化佛滿其中， 其光普照觸， 法界悉周遍。 有剎甚可畏， 嗥叫大苦聲， 其聲極酸楚， 聞者生厭怖。 地獄畜生道， 及以閻羅處， 是濁惡世界， 恒出憂苦聲。 或有國土中， 常出可樂音， 悅意順其教， 斯由凈業得。 或有國土中， 恒聞帝釋音， 或聞梵天音， 一切世主音。 或有諸剎土， 雲中出妙聲， 寶海摩尼樹， 及樂音遍滿。 諸佛圓光內， 化聲無有盡， 及菩薩妙音， 周聞十方剎。 不可思議國， 普轉法輪聲， 愿海所出聲， 修行妙音聲。 三世一切佛， 出生諸世界， 名號皆具足， 音聲無有盡。 或有剎中聞， 一切佛力音， 地度及無量， 如是法皆演。 普賢誓願力， 億剎演妙音， 其音若雷震， 住劫亦無盡。
【現代漢語翻譯】 現代漢語譯本 其中，有的世界有蓮花般的光芒，火焰的顏色非常莊嚴美好。 有的剎土被光華照耀，有的被香水照耀， 有的被涂香和燒香照耀，這些都是由於清凈的願力所致。 有的被云的光芒照耀，有的被摩尼寶珠的光芒照耀， 佛的神力之光照耀，能夠宣說令人喜悅的聲音。 有的被寶光照耀，有的被金剛火焰照耀， 清凈的聲音能夠傳得很遠，所到之處沒有眾多的痛苦。 有的地方有摩尼寶珠的光芒，有的是莊嚴器具的光芒， 有的是道場的光明，照耀著大眾集會的地方。 佛放出大光明，化現的佛充滿其中， 這光普遍照耀觸及，法界全部周遍。 有的剎土非常可怕，發出嚎叫的巨大痛苦聲音， 那聲音極其酸楚，聽的人會產生厭惡和恐懼。 地獄、畜生道，以及閻羅王所在的地方， 這些污濁惡劣的世界，總是發出憂愁痛苦的聲音。 有的國土中，常常發出令人喜愛的聲音， 令人喜悅，順應教誨，這是由於清凈的業力所得。 有的國土中，常常聽到帝釋（Indra，佛教的護法神）的聲音， 或者聽到梵天（Brahma，印度教的創造神）的聲音，一切世間主宰的聲音。 有的剎土中，雲中發出美妙的聲音， 寶海、摩尼樹，以及音樂的聲音遍滿。 諸佛的圓光內，化現的聲音沒有窮盡， 以及菩薩美妙的聲音，周遍傳到十方剎土。 不可思議的國土，普遍轉動法輪的聲音， 愿海所發出的聲音，修行美妙的聲音。 過去、現在、未來一切諸佛，出生在各個世界， 名號都具足，聲音沒有窮盡。 有的剎土中聽到，一切佛的力量的聲音， 地、度以及無量，這樣的法都演說。 普賢（Samantabhadra，佛教菩薩）的誓願力，在億萬剎土演說美妙的聲音， 那聲音如同雷鳴震動，即使住劫也沒有窮盡。
【English Translation】 English version Among them, some worlds have light like lotus flowers, the color of the flames is very solemn and beautiful. Some Buddha-lands are illuminated by radiance, some are illuminated by fragrant water, Some are illuminated by scented paste and burning incense, all of which are due to the power of pure vows. Some are illuminated by the light of clouds, some are illuminated by the light of mani jewels, The light of the Buddha's divine power shines, able to proclaim pleasant sounds. Some are illuminated by precious light, some are illuminated by vajra flames, The pure sound can travel far, and where it reaches, there is no multitude of suffering. Some places have the light of mani jewels, some have the light of adorned objects, Some have the light of the Bodhimanda (place of enlightenment), illuminating the assembly of the masses. The Buddha emits great light, and the manifested Buddhas fill it, This light universally illuminates and touches, pervading the entire Dharma realm. Some Buddha-lands are very frightening, emitting howls of great suffering, The sound is extremely bitter, and those who hear it will feel disgust and fear. The hells, the animal realm, and the places where Yama (the god of death) resides, These turbid and evil worlds always emit sounds of sorrow and suffering. In some lands, pleasant sounds are often emitted, Pleasing and in accordance with the teachings, this is due to the attainment of pure karma. In some lands, the sound of Indra (a Buddhist protector deity) is often heard, Or the sound of Brahma (the Hindu god of creation), the sound of all the lords of the world. In some Buddha-lands, wonderful sounds come from the clouds, Precious seas, mani trees, and the sounds of music are everywhere. Within the halo of the Buddhas, the manifested sounds are endless, And the wonderful sounds of the Bodhisattvas, pervading the ten directions. In inconceivable lands, the sound of the turning of the Dharma wheel is universal, The sounds emitted from the ocean of vows, the sounds of wonderful practice. All the Buddhas of the past, present, and future, are born in various worlds, Their names are all complete, and their sounds are endless. In some Buddha-lands, the sounds of the power of all the Buddhas are heard, The earth, the degrees, and the immeasurable, such Dharma are all expounded. The power of Samantabhadra's (a Buddhist Bodhisattva) vows, expounds wonderful sounds in billions of lands, The sound is like thunder, and even if it lasts for an eon, it will not end.
佛于清凈國， 示現自在音， 十方法界中， 一切無不聞。」
大方廣佛華嚴經卷第十 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第十一
于闐國三藏實叉難陀奉 制譯
毗盧遮那品第六
爾時，普賢菩薩復告大眾言：
「諸佛子！乃往古世，過世界微塵數劫，復倍是數，有世界海，名：普門凈光明。此世界海中，有世界，名：勝音，依摩尼華網海住，須彌山微塵數世界而為眷屬，其形正圓，其地具有無量莊嚴，三百重眾寶樹輪圍山所共圍繞，一切寶云而覆其上，清凈無垢，光明照耀，城邑宮殿如須彌山，衣服飲食隨念而至，其劫名曰：種種莊嚴。
「諸佛子！彼勝音世界中，有香水海，名：清凈光明。其海中，有大華須彌山出現，名：華焰普莊嚴幢，十寶欄楯周匝圍繞。于其山上，有一大林，名：摩尼華枝輪；無量華樓閣，無量寶臺觀，週迴佈列；無量妙香幢，無量寶山幢，迥極莊嚴；無量寶芬陀利華，處處敷榮；無量香摩尼蓮華網，周匝垂布；樂音和悅，香云照耀，數各無量，不可紀極；有百萬億那由他城，周匝圍繞：種種眾生，于中止住。
「諸佛子！此林東有一大城，名：焰光明，人王所都，百萬億那由他
【現代漢語翻譯】 現代漢語譯本 佛陀在清凈的國土中，示現自在的音聲，十方世界中，一切眾生沒有聽不到的。
《大方廣佛華嚴經》卷第十 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第十一
于闐國三藏實叉難陀（Siksananda）奉旨翻譯
毗盧遮那品第六
這時，普賢菩薩（Samantabhadra Bodhisattva）又告訴大眾說：
『各位佛子！在遙遠的過去，經過了像世界微塵數那樣多的劫數，還要再乘以這個數目，有一個世界海，名叫：普門凈光明。在這個世界海中，有一個世界，名叫：勝音，它依附在摩尼華網海中，以須彌山（Sumeru）微塵數的世界作為眷屬，它的形狀是正圓的，它的地面具有無量的莊嚴，被三百重眾寶樹輪圍山所圍繞，一切寶云覆蓋在它的上面，清凈無垢，光明照耀，城邑宮殿像須彌山一樣，衣服飲食隨著意念而出現，它的劫數名叫：種種莊嚴。
『各位佛子！在那勝音世界中，有一個香水海，名叫：清凈光明。在那海中，出現一座大華須彌山，名叫：華焰普莊嚴幢，十寶欄楯周匝圍繞。在那山上，有一大林，名叫：摩尼華枝輪；無量的華樓閣，無量的寶臺觀，週迴排列；無量的妙香幢，無量的寶山幢，極其莊嚴；無量的寶芬陀利華（Pundarika），處處開放；無量的香摩尼蓮華網，周匝垂布；樂音和諧悅耳，香云照耀，數量都無量無邊，不可計數；有百萬億那由他（Nayuta）座城，周匝圍繞：各種眾生，在其中居住。
『各位佛子！這片樹林的東邊有一座大城，名叫：焰光明，是人王所居住的地方，有百萬億那由他
【English Translation】 English version The Buddha, in a pure land, manifests a free and unhindered sound, throughout the ten directions of the universe, everything is heard.
The Avatamsaka Sutra, Volume 10 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 11
Translated by Tripiṭaka Master Śikṣānanda of Khotan under Imperial Decree
Chapter Six: Vairocana
At that time, Bodhisattva Samantabhadra again addressed the assembly, saying:
'Oh, Buddhas' children! In the ancient past, beyond as many kalpas as there are dust motes in a world, and then multiplied by that number, there was a sea of worlds called: Universal Pure Light. Within this sea of worlds, there was a world called: Superior Sound, which resided upon the sea of Mani Flower Nets, with as many worlds as there are dust motes in Mount Sumeru as its retinue. Its shape was perfectly round, its ground possessed immeasurable adornments, surrounded by three hundred layers of jeweled tree-wheel mountains. All jeweled clouds covered it, pure and immaculate, its light shone brightly. Its cities and palaces were like Mount Sumeru, clothing and food appeared at the thought of them. Its kalpa was called: Various Adornments.'
'Oh, Buddhas' children! In that Superior Sound world, there was a sea of fragrant water called: Pure Light. In that sea, a great flower Mount Sumeru appeared, called: Flower Flame Universal Adornment Banner, surrounded by ten jeweled railings. On that mountain, there was a great forest called: Mani Flower Branch Wheel; countless flower pavilions, countless jeweled terraces and viewing platforms, arranged all around; countless wondrous incense banners, countless jeweled mountain banners, extremely adorned; countless jeweled Pundarika flowers, blooming everywhere; countless fragrant Mani lotus flower nets, hanging all around; harmonious and pleasant music, fragrant clouds shining, their numbers all immeasurable and uncountable; there were a hundred million nayutas of cities, surrounding it: various beings, dwelling within it.'
'Oh, Buddhas' children! To the east of this forest, there was a great city called: Flame Light, the capital of the human king, with a hundred million nayutas of
城周匝圍繞；清凈妙寶所共成立，縱廣各有七千由旬；七寶為廓，樓櫓卻敵，悉皆崇麗；七重寶塹，香水盈滿；優缽羅華、波頭摩華、拘物頭華、芬陀利華，悉是眾寶，處處分佈以為嚴飾；寶多羅樹，七重圍繞；宮殿樓閣，悉寶莊嚴；種種妙網，張施其上；涂香散華，芬瑩其中；有百萬億那由他門，悉寶莊嚴；一一門前，各有四十九寶尸羅幢次第行列。
「復有百萬億園林周匝圍繞；其中皆有種種雜香、摩尼樹香，周流普熏；眾鳥和鳴，聽者歡悅。此大城中所有居人，靡不成就業報神足，乘空往來，行同諸天；心有所欲，應念皆至。其城次南，有一天城，名：樹華莊嚴；其次右旋，有大龍城，名曰：究竟；次有夜叉城，名：金剛勝妙幢；次有乾闥婆城，名曰：妙宮；次有阿修羅城，名曰：寶輪；次有迦樓羅城，名：妙寶莊嚴；次有緊那羅城，名：遊戲快樂；次有摩睺羅城，名：金剛幢；次有梵天王城，名：種種妙莊嚴……。如是等百萬億那由他數。此一一城，各有百萬億那由他樓閣所共圍繞，一一皆有無量莊嚴。
「諸佛子！此寶華枝輪大林之中，有一道場，名：寶華遍照，以眾大寶分佈莊嚴，摩尼華輪遍滿開敷，然以香燈，具眾寶色焰云彌覆，光網普照，諸莊嚴具常出妙寶，一切樂中恒奏雅音，摩尼寶
【現代漢語翻譯】 現代漢語譯本 城池四周環繞，由清凈珍寶共同構成，縱橫各有七千由旬（古印度長度單位）；七寶為城墻，樓櫓和防禦工事都非常高大華麗；七重寶塹，充滿香水；優缽羅華（青蓮花）、波頭摩華（紅蓮花）、拘物頭華（黃蓮花）、芬陀利華（白蓮花），都是珍寶所化，處處分佈作為裝飾；寶多羅樹（棕櫚樹），七重環繞；宮殿樓閣，都用珍寶裝飾；各種精妙的網，張掛在上面；涂香散花，芬芳其中；有百萬億那由他（數量單位）個門，都用珍寶裝飾；每一個門前，都有四十九個寶尸羅幢（寶幢）依次排列。 又有百萬億園林環繞四周；其中都有各種雜香、摩尼樹香，周流散發；各種鳥兒和鳴，聽者歡喜。這大城中所有居民，沒有不成就業報神足（神通）的，乘空往來，如同諸天；心中所想，應念即至。這城池的南邊，有一座天城，名為：樹華莊嚴；其次右旋，有一座大龍城，名為：究竟；其次有夜叉城，名為：金剛勝妙幢；其次有乾闥婆城，名為：妙宮；其次有阿修羅城，名為：寶輪；其次有迦樓羅城，名為：妙寶莊嚴；其次有緊那羅城，名為：遊戲快樂；其次有摩睺羅城，名為：金剛幢；其次有梵天王城，名為：種種妙莊嚴……。像這樣有百萬億那由他之多。這每一座城，都有百萬億那由他樓閣環繞，每一座都有無量的莊嚴。 諸位佛子！在這寶華枝輪大林之中，有一處道場，名為：寶華遍照，用各種珍寶分佈裝飾，摩尼華輪遍滿開放，點燃香燈，具備各種寶色焰云覆蓋，光網普照，各種莊嚴器具常常發出美妙的珍寶，一切音樂中恒常演奏雅正的樂音，摩尼寶
【English Translation】 English version The city is surrounded on all sides; it is formed by pure and exquisite treasures, each side measuring seven thousand yojanas (an ancient Indian unit of distance); the ramparts are made of seven treasures, with towers and defenses all being magnificent and lofty; seven layers of precious moats are filled with fragrant water; utpala flowers (blue lotuses), padma flowers (red lotuses), kumuda flowers (yellow lotuses), and pundarika flowers (white lotuses), all made of precious jewels, are distributed everywhere as decorations; precious tala trees (palm trees) encircle it seven times; palaces and pavilions are all adorned with treasures; various exquisite nets are spread above them; fragrant incense and scattered flowers perfume the air; there are a million billion nayutas (a unit of number) of gates, all adorned with treasures; in front of each gate, there are forty-nine precious shila banners (jeweled banners) arranged in order. There are also a million billion gardens surrounding it; within them are various mixed fragrances and the fragrance of mani trees, spreading everywhere; various birds sing in harmony, delighting those who hear them. All the inhabitants of this great city have attained the supernatural power of karmic retribution, traveling through the air like the gods; whatever they desire, it appears instantly. To the south of this city, there is a heavenly city named: Tree Flower Adornment; next to it, turning to the right, there is a great dragon city named: Ultimate; next there is a yaksha city named: Vajra Victorious Banner; next there is a gandharva city named: Wonderful Palace; next there is an asura city named: Jewel Wheel; next there is a garuda city named: Wonderful Jewel Adornment; next there is a kinnara city named: Playful Joy; next there is a mahoraga city named: Vajra Banner; next there is a Brahma King city named: Various Wonderful Adornments... There are a million billion nayutas of such cities. Each of these cities is surrounded by a million billion nayutas of pavilions, each with immeasurable adornments. Disciples of the Buddha! Within this great forest of Jewel Flower Branch Wheels, there is a sacred site named: Jewel Flower Illuminating Everywhere, adorned with various great treasures, mani flower wheels blooming everywhere, with fragrant lamps lit, covered by clouds of flames of various precious colors, with a net of light illuminating everywhere, various adornments constantly emitting exquisite treasures, and in all music, elegant and proper sounds are constantly played, mani jewels
王現菩薩身，種種妙華周遍十方。其道場前，有一大海，名：香摩尼金剛；出大蓮華，名：華蕊焰輪，其華廣大百億由旬，莖、葉、須，臺皆是妙寶，十不可說百千億那由他蓮華所共圍繞，常放光明，恒出妙音，周遍十方。
「諸佛子！彼勝音世界，最初劫中，有十須彌山微塵數如來出興於世。其第一佛，號：一切功德山須彌勝云。諸佛子！應知彼佛將出現時，一百年前，此摩尼華枝輪大林中，一切莊嚴周遍清凈。所謂：出不思議寶焰云，發嘆佛功德音，演無數佛音聲；舒光佈網，彌覆十方；宮殿樓閣，互相照耀；寶華光明，騰聚成云；復出妙音，說一切眾生前世所行廣大善根，說三世一切諸佛名號，說諸菩薩所修願行究竟之道，說諸如來轉妙法輪種種言辭。現如是等莊嚴之相，顯示如來當出於世。其世界中，一切諸王見此相故，善根成熟，悉欲見佛，而來道場。爾時，一切功德山須彌勝云佛，于其道場大蓮華中忽然出現。其身周普等真法界，一切佛剎皆示出生，一切道場悉詣其所；無邊妙色，具足清凈；一切世間，無能映奪；具眾寶相，一一分明，一切宮殿悉現其像；一切眾生鹹得目見無邊化佛從其身出，種種色光充滿世界。如於此清凈光明香水海，華焰莊嚴幢須彌頂上，摩尼華枝輪大林中，出現其身，而坐
【現代漢語翻譯】 現代漢語譯本 王菩薩顯現身形，以種種美妙的鮮花遍佈十方。他的道場前，有一片大海，名為香摩尼金剛海；海中生出一朵巨大的蓮花，名為華蕊焰輪，這朵蓮花廣達百億由旬，其莖、葉、須、臺皆由珍寶構成，被十不可說百千億那由他蓮花所圍繞，常放光明，恒出美妙音聲，遍佈十方。 『諸佛子！』彼勝音世界，在最初劫中，有十須彌山微塵數那麼多的如來出現於世。其中第一位佛，號為一切功德山須彌勝云（一切功德山須彌勝云：佛名）。『諸佛子！』應當知道，當這位佛將要出現時，一百年前，這摩尼華枝輪大林中，一切莊嚴都變得清凈。具體表現為：出現不可思議的寶焰云，發出讚歎佛功德的聲音，演說無數佛的音聲；舒展光芒，布成光網，覆蓋十方；宮殿樓閣，互相輝映；寶華的光明，聚集騰昇成云；又發出美妙的聲音，講述一切眾生前世所行的廣大善根，講述三世一切諸佛的名號，講述諸菩薩所修行的願行究竟之道，講述諸如來轉妙法輪的種種言辭。顯現如此等等莊嚴的景象，預示著如來將要出現於世。那個世界中，一切國王見到這些景象，善根成熟，都想見到佛，於是來到道場。那時，一切功德山須彌勝云佛，在他的道場大蓮花中忽然出現。他的身形周遍等同於真法界，在一切佛剎都示現出生，一切道場都到達他的所在；他的身形具有無邊的美妙色彩，具足清凈；一切世間，沒有能夠與之相比的；具足各種珍寶的相好，一一分明，一切宮殿都顯現他的形象；一切眾生都能夠親眼見到，無邊的化佛從他的身上出現，種種色彩的光芒充滿世界。就像在這清凈光明香水海，華焰莊嚴幢須彌頂上，摩尼華枝輪大林中，顯現他的身形，然後坐下。
【English Translation】 English version The Bodhisattva King manifested his form, with various exquisite flowers spreading throughout the ten directions. In front of his Bodhi-mandala, there was a great ocean named Fragrant Mani Vajra; from it emerged a great lotus flower named Flower-Stamen Flame Wheel, which was a hundred billion yojanas in breadth. Its stems, leaves, stamens, and calyx were all made of precious jewels, surrounded by ten inexpressible hundreds of thousands of billions of nayutas of lotus flowers. It constantly emitted light and beautiful sounds, pervading the ten directions. 'Oh, sons of the Buddhas!' In that World of Superior Sounds, during the initial kalpa, there appeared as many Tathagatas as the dust particles of ten Mount Sumerus. The first Buddha among them was named All Merits Mountain Sumeru Superior Cloud (All Merits Mountain Sumeru Superior Cloud: Name of a Buddha). 'Oh, sons of the Buddhas!' You should know that when this Buddha was about to appear, a hundred years prior, all the adornments in this Mani Flower Branch Wheel Great Forest became pure. Specifically, inconceivable jewel flame clouds appeared, sounds praising the Buddha's merits were emitted, countless Buddha sounds were proclaimed; light was extended, forming a net that covered the ten directions; palaces and pavilions shone upon each other; the light of precious flowers gathered and rose into clouds; and beautiful sounds were emitted, speaking of the vast good roots cultivated by all sentient beings in their past lives, speaking of the names of all Buddhas of the three times, speaking of the ultimate path of vows and practices cultivated by all Bodhisattvas, and speaking of the various words of the Tathagatas turning the wonderful Dharma wheel. Such magnificent signs were manifested, indicating that the Tathagata was about to appear in the world. In that world, all the kings, upon seeing these signs, had their good roots ripened and desired to see the Buddha, so they came to the Bodhi-mandala. At that time, the Buddha All Merits Mountain Sumeru Superior Cloud suddenly appeared in the great lotus flower in his Bodhi-mandala. His form pervaded the true Dharma realm, manifesting his birth in all Buddha-lands, and all Bodhi-mandalas reached his location; his form possessed boundless beautiful colors, complete purity; in all the world, nothing could compare to it; he possessed various precious marks, each one distinct, and all palaces manifested his image; all sentient beings were able to see with their own eyes, and boundless transformation Buddhas emerged from his body, with various colors of light filling the world. Just like in this pure, bright, fragrant water ocean, on the Sumeru peak adorned with flower flames, in the Mani Flower Branch Wheel Great Forest, he manifested his form and then sat down.
于座；其勝音世界，有六十八千億須彌山頂，悉亦于彼現身而坐。爾時，彼佛即于眉間放大光明，其光名：發起一切善根音，十佛剎微塵數光明而為眷屬，充滿一切十方國土。若有眾生應可調伏，其光照觸，即自開悟，息諸惑熱，裂諸蓋網，摧諸障山，凈諸垢濁，發大信解，生勝善根，永離一切諸難恐怖，滅除一切身心苦惱，起見佛心，趣一切智。時，一切世間主，並其眷屬，無量百千，蒙佛光明所開覺故，悉詣佛所，頭面禮足。
「諸佛子！彼焰光明大城中，有王，名：喜見善慧，統領百萬億那由他城，夫人、采女三萬七千人，福吉祥為上首；王子五百人(別本云二萬五千人)，大威光為上首；大威光太子有十千夫人，妙見為上首。爾時，大威光太子見佛光明已，以昔所修善根力故，即時證得十種法門。何謂為十？所謂：證得一切諸佛功德輪三昧，證得一切佛法普門陀羅尼，證得廣大方便藏般若波羅蜜，證得調伏一切眾生大莊嚴大慈，證得普云音大悲，證得生無邊功德最勝心大喜，證得如實覺悟一切法大舍，證得廣大方便平等藏大神通，證得增長信解力大愿，證得普入一切智光明辯才門。
「爾時，大威光太子，獲得如是法光明已，承佛威力，普觀大眾而說頌言：
「『世尊坐道場， 清凈大光明
【現代漢語翻譯】 現代漢語譯本：在座位上；在那個勝音世界，有六十八千億個須彌山（Sumeru，佛教宇宙觀中的中心山）頂，他們也都各自在那裡顯現身形而坐。那時，那佛即從眉間放出大光明，這光明名為『發起一切善根音』，有十佛剎微塵數的光明作為眷屬，充滿一切十方國土。如果有眾生應該被調伏，這光明照觸到他們，他們就會自己開悟，平息各種迷惑的熱惱，破裂各種覆蓋的網，摧毀各種障礙的山，凈化各種污垢，生起大信心和理解，產生殊勝的善根，永遠脫離一切災難和恐怖，滅除一切身心苦惱，生起見佛之心，趨向一切智慧。當時，一切世間的主宰，以及他們的眷屬，無量百千，因為佛的光明所開悟，都來到佛的面前，頂禮佛足。 『諸佛子！』在那焰光明大城中，有一位國王，名叫『喜見善慧』，統領著百萬億那由他（Nayuta，數量單位）座城市，有夫人和采女三萬七千人，以福吉祥為首；有王子五百人（另有版本說是二萬五千人），以大威光為首；大威光太子有十千夫人，以妙見為首。當時，大威光太子見到佛的光明后，因為過去所修的善根之力，立刻證得了十種法門。這十種是什麼呢？就是：證得一切諸佛功德輪三昧（Samadhi，禪定），證得一切佛法普門陀羅尼（Dharani，總持），證得廣大方便藏般若波羅蜜（Prajnaparamita，智慧的完美），證得調伏一切眾生的大莊嚴大慈，證得普云音大悲，證得生無邊功德最勝心大喜，證得如實覺悟一切法的大舍，證得廣大方便平等藏大神通，證得增長信解力的大愿，證得普入一切智光明辯才門。 『當時，大威光太子，獲得這樣的法光明后，承佛的威力，普遍觀察大眾而說頌語：』 『世尊坐在道場， 清凈大光明』
【English Translation】 English version: In their seats; in that World of Superior Sound, there were sixty-eight hundred trillion Sumeru (Sumeru, the central mountain in Buddhist cosmology) peaks, and they all manifested their forms and sat there. At that time, that Buddha emitted great light from between his eyebrows, and this light was named 'Initiating the Sound of All Good Roots,' with light as numerous as the dust particles of ten Buddha-lands as its retinue, filling all the lands of the ten directions. If there were sentient beings who should be tamed, and this light touched them, they would awaken themselves, pacify all the heat of delusion, break through all the nets of coverings, destroy all the mountains of obstacles, purify all the defilements, generate great faith and understanding, produce superior good roots, forever escape all calamities and terrors, extinguish all physical and mental suffering, give rise to the mind of seeing the Buddha, and move towards all wisdom. At that time, all the lords of the world, along with their retinues, countless hundreds of thousands, having been awakened by the Buddha's light, all went to the Buddha, bowing their heads to his feet. 'O sons of the Buddhas!' In that great city of Flaming Light, there was a king named 'Joyful Seeing Good Wisdom,' who ruled over a million trillion Nayutas (Nayuta, a unit of quantity) of cities, with thirty-seven thousand consorts and palace women, with Fortune Auspicious as their leader; there were five hundred princes (another version says twenty-five thousand), with Great Majestic Light as their leader; Prince Great Majestic Light had ten thousand consorts, with Wonderful Seeing as their leader. At that time, Prince Great Majestic Light, having seen the Buddha's light, due to the power of the good roots he had cultivated in the past, immediately attained ten Dharma gates. What are these ten? They are: attaining the Samadhi (Samadhi, meditative absorption) of the Wheel of Merits of All Buddhas, attaining the Dharani (Dharani, mnemonic device) of the Universal Gate of All Buddha Dharmas, attaining the Prajnaparamita (Prajnaparamita, perfection of wisdom) of the Vast Expedient Treasury, attaining the Great Adornment of Great Compassion that tames all sentient beings, attaining the Great Compassion of Universal Cloud Sound, attaining the Great Joy of the Most Superior Mind that generates boundless merits, attaining the Great Equanimity of truly realizing all Dharmas, attaining the Great Supernatural Powers of the Vast Expedient Equal Treasury, attaining the Great Vow that increases the power of faith and understanding, and attaining the Gate of Eloquence of the Light of Universal Entry into All Wisdom. 'At that time, Prince Great Majestic Light, having obtained such Dharma light, by the power of the Buddha, universally observed the assembly and spoke in verse:' 'The World Honored One sits in the Bodhimanda, Pure and great light.'
， 譬如千日出， 普照虛空界。 無量億千劫， 導師時乃現， 佛今出世間， 一切所瞻奉。 汝觀佛光明， 化佛難思議， 一切宮殿中， 寂然而正受。 汝觀佛神通， 毛孔出焰云， 照耀於世間， 光明無有盡。 汝應觀佛身， 光網極清凈， 現形等一切， 遍滿於十方。 妙音遍世間， 聞者皆欣樂， 隨諸眾生語， 讚歎佛功德。 世尊光所照， 眾生悉安樂， 有苦皆滅除， 心生大歡喜。 觀諸菩薩眾， 十方來萃止， 悉放摩尼云， 現前稱讚佛。 道場出妙音， 其音極深遠， 能滅眾生苦， 此是佛神力。 一切咸恭敬， 心生大歡喜， 共在世尊前， 瞻仰於法王。』
「諸佛子！彼大威光太子說此頌時，以佛神力，其聲普遍勝音世界。
「時，喜見善慧王聞此頌已，心大歡喜，觀諸眷屬而說頌言：
「『汝應速召集， 一切諸王眾， 王子及大臣， 城邑宰官等。 普告諸城內， 疾應擊大鼓， 共集所有人， 俱行往見佛。 一切四衢道， 悉應鳴寶鐸， 妻子眷屬俱， 共往觀如來。 一切諸城
【現代漢語翻譯】 現代漢語譯本 『譬如一千個太陽同時出現，普遍照耀整個虛空世界。 無量億千劫的時間裡，導師（佛陀）才會在世間顯現。 佛陀如今出現在世間，一切眾生都瞻仰敬奉。 你觀看佛陀的光明，化身佛的出現難以思議。 在一切宮殿中，佛陀寂靜地處於正定之中。 你觀看佛陀的神通，毛孔中放出火焰般的雲彩， 照耀於世間，光明沒有窮盡。 你應該觀看佛陀的身體，光網極其清凈， 顯現的形象等同於一切，遍滿於十方。 美妙的聲音遍佈世間，聽聞者都感到欣喜快樂， 隨著各種眾生的語言，讚歎佛陀的功德。 世尊的光芒所照耀之處，眾生都感到安樂， 所有的痛苦都被滅除，心中生起巨大的歡喜。 觀看那些菩薩們，從十方聚集而來， 都放出摩尼寶珠般的雲彩，在佛前稱讚佛陀。 道場中發出美妙的聲音，那聲音極其深遠， 能夠滅除眾生的痛苦，這就是佛陀的神力。 一切眾生都恭敬地，心中生起巨大的歡喜， 共同在世尊面前，瞻仰這位法王（佛陀）。』
『諸位佛子！那位大威光太子說這首偈頌時，憑藉佛陀的神力，他的聲音普遍傳遍勝音世界（Sheng Yin Shi Jie）。』
『當時，喜見善慧王（Xi Jian Shan Hui Wang）聽到這首偈頌后，心中非常歡喜，看著他的眷屬們說道：』
『你們應該迅速召集，一切諸王， 王子以及大臣，城邑的官員等。 普遍告知城內，應該快速敲響大鼓， 聚集所有的人，一同前往拜見佛陀。 一切四通八達的道路，都應該鳴響寶鐸， 帶著妻子和眷屬，一同前往觀看如來（佛陀）。 一切城
【English Translation】 English version 'It is like a thousand suns appearing simultaneously, illuminating the entire realm of space. For countless billions of kalpas (eons), a guide (Buddha) appears in the world. The Buddha now appears in the world, and all beings look up to and revere him. You see the light of the Buddha, the manifestation of the transformation bodies is inconceivable. In all the palaces, the Buddha is peacefully in samadhi (meditative absorption). You see the Buddha's spiritual powers, from his pores emanate clouds of flames, Shining upon the world, the light is without end. You should observe the Buddha's body, the net of light is extremely pure, The forms manifested are equal to all, pervading the ten directions. The wonderful sound pervades the world, those who hear it are joyful and happy, Following the languages of all beings, they praise the Buddha's merits. Where the light of the World Honored One shines, all beings are at peace and happy, All suffering is extinguished, and great joy arises in their hearts. Observe the bodhisattvas, who have gathered from the ten directions, All emitting clouds of mani jewels, praising the Buddha before him. From the bodhimanda (place of enlightenment) comes a wonderful sound, the sound is extremely profound, Able to extinguish the suffering of beings, this is the Buddha's spiritual power. All respectfully, with great joy in their hearts, Together before the World Honored One, they gaze upon the Dharma King (Buddha).'
'Disciples of the Buddha! When the great majestic prince spoke this verse, by the power of the Buddha, his voice spread throughout the world of Sheng Yin (Superior Sound).'
'At that time, King Xi Jian Shan Hui (Joyful Vision and Good Wisdom) heard this verse and was greatly delighted. He looked at his retinue and spoke this verse:'
'You should quickly summon, all the kings, The princes and ministers, the officials of the cities, etc. Inform all within the city, quickly beat the great drums, Gather all the people, and together go to see the Buddha. All the crossroads, should ring with precious bells, With wives and families, together go to see the Tathagata (Buddha). All the cities
廓， 宜令悉清凈， 普建勝妙幢， 摩尼以嚴飾。 寶帳羅眾網， 妓樂如雲布， 嚴備在虛空， 處處令充滿。 道路皆嚴凈， 普雨妙衣服， 巾馭汝寶乘， 與我同觀佛。 各各隨自力， 普雨莊嚴具， 一切如雲布， 遍滿虛空中。 香焰蓮華蓋， 半月寶瓔珞， 及無數妙衣， 汝等皆應雨。 須彌香水海， 上妙摩尼輪， 及清凈栴檀， 悉應雨滿空。 眾寶華瓔珞， 莊嚴凈無垢， 及以摩尼燈， 皆令在空住。 一切持向佛， 心生大歡喜， 妻子眷屬俱， 往見世所尊。』
「爾時，喜見善慧王，與三萬七千夫人、采女俱，福吉祥為上首；五百王子俱，大威光為上首；六萬大臣俱，慧力為上首……。如是等七十七百千億那由他眾，前後圍繞，從焰光明大城出。以王力故，一切大眾乘空而往，諸供養具遍滿虛空。至於佛所，頂禮佛足，卻坐一面。復有妙華城善化幢天王，與十億那由他眷屬俱；復有究竟大城凈光龍王，與二十五億眷屬俱；復有金剛勝幢城猛健夜叉王，與七十七億眷屬俱；復有無垢城喜見乾闥婆王，與九十七億眷屬俱；復有妙輪城凈色思惟阿修羅王，與五十八億眷屬俱；復有
【現代漢語翻譯】 現代漢語譯本 『應當使一切都清凈，普遍建立殊勝美妙的寶幢（一種佛教法器），用摩尼寶珠（一種象徵純潔和光明的寶石）來裝飾。 寶帳像羅網一樣張開，各種樂器像云一樣佈滿，在虛空中準備妥當，處處都充滿。 道路都莊嚴潔凈，普遍降下美妙的衣服，你駕馭著你的寶車，與我一同觀看佛陀。 各自都隨自己的能力，普遍降下莊嚴的器具，一切都像云一樣佈滿，遍滿虛空中。 香焰、蓮花寶蓋，半月形的寶瓔珞（一種裝飾品），以及無數美妙的衣服，你們都應當降下。 須彌山（佛教宇宙觀中的中心山）的香水海，最上等的摩尼寶輪，以及清凈的栴檀（一種香木），都應當降滿虛空。 各種寶華瓔珞，莊嚴清凈沒有瑕疵，以及摩尼寶燈，都讓它們在空中停留。 一切都拿去供養佛陀，心中生起大歡喜，妻子眷屬都一起，前往拜見世間所尊敬的佛陀。』
『這時，喜見善慧王，與三萬七千位夫人、采女（宮女）一起，以福吉祥為首；五百位王子一起，以大威光為首；六萬位大臣一起，以慧力為首……。 像這樣等七十七百千億那由他（佛教數字單位）的大眾，前後圍繞，從焰光明大城出發。因為國王的力量，一切大眾都乘空前往，各種供養的器具遍滿虛空。到達佛陀所在的地方，頂禮佛足，退到一旁坐下。 又有妙華城的善化幢天王，與十億那由他的眷屬一起；又有究竟大城的凈光龍王，與二十五億的眷屬一起；又有金剛勝幢城的猛健夜叉王（一種守護神），與七十七億的眷屬一起；又有無垢城的喜見乾闥婆王（一種天神），與九十七億的眷屬一起；又有妙輪城的凈色思惟阿修羅王（一種神祇），與五十八億的眷屬一起；又有……
【English Translation】 English version 'It should be made completely pure, universally establish victorious and wonderful banners (a type of Buddhist ritual implement), adorned with mani jewels (a gem symbolizing purity and light).' 'Jeweled canopies are spread like nets, musical instruments are arranged like clouds, prepared in the void, filling every place.' 'The roads are all solemn and clean, universally raining down wonderful clothes, you ride your jeweled chariot, and together with me, behold the Buddha.' 'Each according to their own ability, universally rain down adornments, everything is spread like clouds, filling the void.' 'Fragrant flames, lotus canopies, crescent-shaped jeweled necklaces (a type of ornament), and countless wonderful clothes, you all should rain down.' 'The fragrant water sea of Mount Sumeru (the central mountain in Buddhist cosmology), the supreme mani jewel wheels, and pure sandalwood (a type of fragrant wood), should all rain down and fill the void.' 'Various jeweled flower necklaces, solemn, pure, and without blemish, and mani jewel lamps, let them all stay in the void.' 'Take everything to offer to the Buddha, with great joy arising in your hearts, wives and family all together, go to see the one revered by the world.'
'At that time, King Joyful Vision Good Wisdom, together with thirty-seven thousand consorts and palace maids, with Fortune Auspicious as their leader; five hundred princes, with Great Majestic Light as their leader; sixty thousand ministers, with Wisdom Power as their leader...' 'Thus, seventy-seven hundred thousand billion nayutas (a Buddhist unit of number) of beings, surrounded from front and back, departed from the Flame Light Great City. Because of the king's power, all the multitude traveled through the air, various offerings filling the void. Arriving at the place of the Buddha, they bowed at his feet, and sat down to one side.' 'There was also King Good Transformation Banner of the Wonderful Flower City, with ten billion nayutas of attendants; there was also King Pure Light Dragon of the Ultimate Great City, with twenty-five billion attendants; there was also King Fierce and Strong Yaksha (a type of guardian deity) of the Vajra Victory Banner City, with seventy-seven billion attendants; there was also King Joyful Vision Gandharva (a type of celestial being) of the Immaculate City, with ninety-seven billion attendants; there was also King Pure Color Contemplation Asura (a type of deity) of the Wonderful Wheel City, with fifty-eight billion attendants; there was also...'
妙莊嚴城十力行迦樓羅王，與九十九千眷屬俱；復有遊戲快樂城金剛德緊那羅王，與十八億眷屬俱；復有金剛幢城寶稱幢摩睺羅伽王，與三億百千那由他眷屬俱；復有凈妙莊嚴城最勝梵王，與十八億眷屬俱……。如是等百萬億那由他大城中，所有諸王，並其眷屬，悉共往詣一切功德須彌勝云如來所，頂禮佛足，卻坐一面。
「時，彼如來為欲調伏諸眾生故，于眾會道場海中，說普集一切三世佛自在法修多羅，世界微塵數修多羅而為眷屬，隨眾生心，悉令獲益。是時，大威光菩薩聞是法已，即獲一切功德須彌勝云佛宿世所集法海光明。所謂：得一切法聚平等三昧智光明，一切法悉入最初菩提心中住智光明，十方法界普光明藏清凈眼智光明，觀察一切佛法大愿海智光明，入無邊功德海清凈行智光明，趣向不退轉大力速疾藏智光明，法界中無量變化力出離輪智光明，決定入無量功德圓滿海智光明，了知一切佛決定解莊嚴成就海智光明，了知法界無邊佛現一切眾生前神通海智光明，了知一切佛力、無所畏法智光明。
「爾時，大威光菩薩，得如是無量智光明已，承佛威力而說頌言：
「『我聞佛妙法， 而得智光明， 以是見世尊， 往昔所行事。 一切所生處， 名號身差別， 及供養于
【現代漢語翻譯】 現代漢語譯本：在妙莊嚴城，有十力行迦樓羅王（Garuda King, 具有十種力量的迦樓羅），與九萬九千眷屬一同前來；又有在遊戲快樂城的金剛德緊那羅王（Kinnara King, 金剛般堅固的緊那羅），與十八億眷屬一同前來；又有在金剛幢城的寶稱幢摩睺羅伽王（Mahoraga King, 寶稱幢的摩睺羅伽），與三億百千那由他眷屬一同前來；又有在凈妙莊嚴城的最勝梵王（Brahma King, 最殊勝的梵天），與十八億眷屬一同前來……。像這樣百萬億那由他大城中的所有諸王，以及他們的眷屬，都一同前往一切功德須彌勝云如來（Tathagata, 如來）所在之處，頂禮佛足，然後退坐一旁。 當時，那位如來爲了調伏一切眾生，在眾會道場海中，宣說了普集一切三世佛自在法修多羅（Sutra, 佛經），以世界微塵數修多羅作為眷屬，隨順眾生的心意，使他們都獲得利益。這時，大威光菩薩（Bodhisattva, 菩薩）聽聞此法后，立即獲得了由一切功德須彌勝云佛在過去世所積累的法海光明。這光明包括：獲得一切法聚平等三昧智光明（Samadhi, 三昧），一切法都融入最初菩提心中住的智光明，十方法界普光明藏清凈眼智光明，觀察一切佛法大愿海的智光明，進入無邊功德海的清凈行智光明，趨向不退轉大力速疾藏的智光明，法界中無量變化力出離輪的智光明，決定進入無量功德圓滿海的智光明，了知一切佛決定解莊嚴成就海的智光明，了知法界無邊佛顯現在一切眾生前的神通海智光明，以及了知一切佛力、無所畏法的智光明。 那時，大威光菩薩獲得如此無量的智光明后，承蒙佛的威神之力，說了以下偈頌： 『我聽聞佛的微妙法， 便獲得了智慧光明， 因此得以見到世尊， 過去所做的一切事。 一切所出生的地方， 名號和身體的差別， 以及供養于'
【English Translation】 English version: In the city of Wondrous Adornment, there was the Garuda King Ten-Powers-Practice (Garuda King, with ten powers), who came with ninety-nine thousand attendants; also, there was the Kinnara King Vajra-Virtue (Kinnara King, the Vajra-like firm Kinnara) of the city of Playful Joy, who came with eighteen billion attendants; also, there was the Mahoraga King Jewel-Banner-Adornment (Mahoraga King, the Mahoraga with a jewel banner) of the city of Vajra Banner, who came with three hundred million nayutas of attendants; also, there was the Brahma King Most-Victorious (Brahma King, the most victorious Brahma) of the city of Pure Wondrous Adornment, who came with eighteen billion attendants... Like this, all the kings in millions of billions of nayutas of great cities, along with their attendants, all went to where the Tathagata All-Merit-Mount-Supreme-Cloud (Tathagata, the Thus Come One) was, bowed at the Buddha's feet, and then sat to one side. At that time, that Tathagata, in order to subdue all sentient beings, in the ocean of the assembly's Bodhimanda (Bodhimanda, the place of enlightenment), expounded the Sutra of the Collected-All-Buddhas-of-Three-Times-Self-Mastery (Sutra, Buddhist scripture), with as many sutras as there are dust motes in the world as its retinue, according with the minds of sentient beings, enabling them all to gain benefit. At this time, the Bodhisattva Great-Radiant-Light (Bodhisattva, an enlightened being) having heard this Dharma, immediately obtained the light of the Dharma ocean accumulated by the Tathagata All-Merit-Mount-Supreme-Cloud in past lives. This light included: obtaining the light of the Samadhi Wisdom of Equality of All Dharma Aggregates (Samadhi, meditative absorption), the light of wisdom where all dharmas reside in the initial Bodhi mind, the light of the pure eye of wisdom of the Universal Light Treasury of the Ten Directions, the light of wisdom that observes the great vow ocean of all Buddha dharmas, the light of wisdom of pure practice that enters the boundless ocean of merit, the light of wisdom of the swift treasury of great power that moves towards non-retrogression, the light of wisdom of the wheel of liberation of immeasurable transformative power in the Dharma realm, the light of wisdom that decisively enters the boundless ocean of perfect merit, the light of wisdom that understands the ocean of the adornment of the decisive understanding of all Buddhas, the light of wisdom of the ocean of miraculous powers where the boundless Buddhas of the Dharma realm appear before all sentient beings, and the light of wisdom that understands all the powers and fearlessness of the Buddhas. At that time, the Bodhisattva Great-Radiant-Light, having obtained such immeasurable light of wisdom, relying on the Buddha's majestic power, spoke the following verses: 'I heard the Buddha's wondrous Dharma, And thus obtained the light of wisdom, Therefore, I am able to see the World Honored One, All the deeds performed in the past. All the places of birth, The differences in names and bodies, And the offerings to'
佛， 如是我咸見。 往昔諸佛所， 一切皆承事， 無量劫修行， 嚴凈諸剎海。 舍施於自身， 廣大無涯際， 修治最勝行， 嚴凈諸剎海。 耳鼻頭手足， 及以諸宮殿， 舍之無有量， 嚴凈諸剎海。 能於一一剎， 億劫不思議， 修習菩提行， 嚴凈諸剎海。 普賢大願力， 一切佛海中， 修行無量行， 嚴凈諸剎海。 如因日光照， 還見於日輪， 我以佛智光， 見佛所行道。 我觀佛剎海， 清凈大光明， 寂靜證菩提， 法界悉周遍。 我當如世尊， 廣凈諸剎海， 以佛威神力， 修習菩提行。』
「諸佛子！時，大威光菩薩，以見一切功德山須彌勝云佛，承事供養故，于如來所心得悟了，為一切世間，顯示如來往昔行海，顯示往昔菩薩行方便，顯示一切佛功德海，顯示普入一切法界清凈智，顯示一切道場中成佛自在力，顯示佛力無畏、無差別智，顯示普示現如來身，顯示不可思議佛神變，顯示莊嚴無量清凈佛土，顯示普賢菩薩所有行愿，令如須彌山微塵數眾生髮菩提心，佛剎微塵數眾產生就如來清凈國土。
「爾時，一切功德山須彌勝云佛，為大威光菩薩而說頌言
【現代漢語翻譯】 現代漢語譯本 佛說：『我全都這樣看見。 過去諸佛所在之處，我都一一承事供養， 在無量劫中修行，莊嚴清凈各個佛剎世界。 捨棄自己的身體，廣大無邊無際， 修習最殊勝的德行，莊嚴清凈各個佛剎世界。 耳朵、鼻子、頭、手、腳，以及各種宮殿， 都無量地捨棄，莊嚴清凈各個佛剎世界。 能在每一個佛剎中，用億劫不可思議的時間， 修習菩提之道，莊嚴清凈各個佛剎世界。 普賢（Samantabhadra）菩薩的大願力，在一切佛的境界中， 修行無量的德行，莊嚴清凈各個佛剎世界。 如同因日光照耀，還能看見太陽的輪廓， 我以佛的智慧之光，看見佛所修行的道路。 我觀察佛的剎土世界，清凈廣大光明， 寂靜地證得菩提，遍佈整個法界。 我應當像世尊一樣，廣闊地清凈各個佛剎世界， 以佛的威神之力，修習菩提之道。』
『諸佛子！當時，大威光菩薩（Mahatejas），因為見到一切功德山須彌勝云佛（Sarvaguṇameruśrīmeghabuddha），承事供養的緣故，在如來那裡得到了覺悟，為一切世間，顯示如來往昔的修行大海，顯示往昔菩薩修行的方便法門，顯示一切佛的功德大海，顯示普遍進入一切法界的清凈智慧，顯示在一切道場中成佛的自在力量，顯示佛的力量、無畏和無差別的智慧，顯示普遍示現如來的身相，顯示不可思議的佛的神通變化，顯示莊嚴無量清凈的佛土，顯示普賢菩薩（Samantabhadra）所有修行和願力，令如須彌山微塵數般的眾生髮起菩提心，令佛剎微塵數般的眾產生就如來清凈的國土。
『那時，一切功德山須彌勝云佛（Sarvaguṇameruśrīmeghabuddha），為大威光菩薩（Mahatejas）說了偈頌：』
【English Translation】 English version The Buddha said: 'Thus have I seen all. In the past, at the places where all Buddhas were, I served and made offerings to each one, Practicing for immeasurable kalpas, adorning and purifying all Buddha-lands. Giving up my own body, vast and boundless, Cultivating the most excellent practices, adorning and purifying all Buddha-lands. Ears, nose, head, hands, feet, and all palaces, I gave them up immeasurably, adorning and purifying all Buddha-lands. Able to, in each Buddha-land, for inconceivable eons, Practice the path of Bodhi, adorning and purifying all Buddha-lands. The great power of Samantabhadra's (Universal Worthy) vows, in all the realms of Buddhas, Practicing immeasurable virtues, adorning and purifying all Buddha-lands. Just as by the light of the sun, one can still see the sun's disc, I, with the light of Buddha's wisdom, see the path that the Buddha has practiced. I observe the Buddha's lands, pure, vast, and luminous, Silently attaining Bodhi, pervading the entire Dharma realm. I shall be like the World Honored One, extensively purifying all Buddha-lands, With the power of the Buddha's majestic spirit, practicing the path of Bodhi.'
'Disciples of the Buddhas! At that time, the Bodhisattva Mahatejas (Great Majestic Light), because he saw the Buddha Sarvaguṇameruśrīmeghabuddha (All Merit Mountain Sumeru Victorious Cloud), and served and made offerings to him, attained enlightenment at the place of the Tathagata, and for all the worlds, revealed the Tathagata's past ocean of practices, revealed the expedient methods of the past Bodhisattvas' practices, revealed the ocean of all Buddhas' merits, revealed the pure wisdom that universally enters all Dharma realms, revealed the power of freely becoming a Buddha in all Bodhimandas, revealed the Buddha's power, fearlessness, and non-discriminating wisdom, revealed the universal manifestation of the Tathagata's body, revealed the inconceivable Buddha's spiritual transformations, revealed the adornment of immeasurable pure Buddha-lands, revealed all the practices and vows of the Bodhisattva Samantabhadra (Universal Worthy), causing beings as numerous as the dust motes of Mount Sumeru to generate the Bodhi mind, and causing beings as numerous as the dust motes of Buddha-lands to accomplish the Tathagata's pure land.
'At that time, the Buddha Sarvaguṇameruśrīmeghabuddha (All Merit Mountain Sumeru Victorious Cloud), spoke these verses for the Bodhisattva Mahatejas (Great Majestic Light):'
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「『善哉大威光， 福藏廣名稱， 為利眾生故， 發趣菩提道。 汝獲智光明， 法界悉充遍， 福慧咸廣大， 當得深智海。 一剎中修行， 經于剎塵劫， 如汝見於我， 當獲如是智。 非諸劣行者， 能知此方便， 獲大精進力， 乃能凈剎海。 一一微塵中， 無量劫修行， 彼人乃能得， 莊嚴諸佛剎。 為一一眾生， 輪迴經劫海， 其心不疲懈， 當成世導師。 供養一一佛， 悉盡未來際， 心無暫疲厭， 當成無上道。 三世一切佛， 當共滿汝愿， 一切佛會中， 汝身安住彼。 一切諸如來， 誓願無有邊， 大智通達者， 能知此方便。 大光供養我， 故獲大威力， 令塵數眾生， 成熟向菩提。 諸修普賢行， 大名稱菩薩， 莊嚴佛剎海， 法界普周遍。』
「諸佛子！汝等應知彼大莊嚴劫中，有恒河沙數小劫，人壽命二小劫。諸佛子！彼一切功德須彌勝云佛，壽命五十億歲。彼佛滅度后，有佛出世，名：波羅蜜善眼莊嚴王，亦于彼摩尼華枝輪大林中而成正覺。爾時，大威光童子，見彼如來成等正覺、現神通力，即得唸佛三
【現代漢語翻譯】 現代漢語譯本 『善哉，大威光（菩薩名），你的福德如同寶藏般廣闊，名聲遠揚。 爲了利益眾生，你發起了追求菩提（覺悟）的道路。 你獲得了智慧的光明，這光明遍佈整個法界（宇宙）。 你的福德和智慧都極其廣大，將來必定能證得深邃的智慧之海。 在一個剎那（極短的時間）中修行，經歷如微塵般多的劫數（極長的時間）。 正如你現在見到我一樣，將來你也會獲得這樣的智慧。 不是那些修行低劣的人，能夠了解這種方便法門。 只有獲得強大精進力量的人，才能凈化無量的佛剎（佛的國土）。 在每一個微塵中，都經歷無量劫的修行。 這樣的人才能獲得莊嚴的諸佛剎土。 爲了每一個眾生，在輪迴中經歷無數劫。 他的心不疲憊懈怠，將來必定能成為世間的導師。 供養每一尊佛，直到未來無盡的時刻。 心中沒有絲毫的疲憊厭倦，將來必定能成就無上的道果。 過去、現在、未來三世的一切諸佛，都會共同滿足你的願望。 在一切佛的集會中，你的身形安住其中。 一切諸如來（佛的稱號），他們的誓願沒有邊際。 只有大智慧通達的人，才能瞭解這種方便法門。 大威光（菩薩名），你供養我，所以獲得了強大的威力。 使得如微塵般多的眾生，成熟並趨向菩提。 那些修持普賢（菩薩名）行愿，擁有大名稱的菩薩們。 他們莊嚴佛剎的海洋，遍佈整個法界。 諸位佛子！你們應當知道，在那大莊嚴劫中，有恒河沙數般多的小劫，人的壽命是二小劫。 諸位佛子！那一切功德須彌勝云佛（佛名），壽命有五十億歲。 在那尊佛滅度后，有佛出世，名為波羅蜜善眼莊嚴王（佛名），也在那摩尼華枝輪大林中成就正覺。 那時，大威光童子，見到那如來成就等正覺，顯現神通力量，立即獲得了唸佛三昧（禪定）。
【English Translation】 English version 'Excellent, Great Majestic Light (a Bodhisattva's name), your blessings are as vast as a treasure, and your reputation is widespread. For the benefit of all beings, you have embarked on the path of Bodhi (enlightenment). You have obtained the light of wisdom, which pervades the entire Dharma realm (universe). Your blessings and wisdom are both extremely vast, and in the future, you will surely attain the profound ocean of wisdom. Practicing in a single moment, you pass through kalpas (extremely long periods of time) as numerous as dust particles. Just as you see me now, you will attain such wisdom in the future. It is not those of inferior practice who can understand this expedient method. Only those who have obtained great diligent power can purify the immeasurable Buddha-lands (Buddha's realms). In each and every dust particle, one practices for immeasurable kalpas. Such a person can then obtain the adorned Buddha-lands. For each and every sentient being, one goes through countless kalpas in the cycle of rebirth. His mind does not become weary or lax, and in the future, he will surely become a guide for the world. Making offerings to each and every Buddha, until the endless future. With no weariness or aversion in his mind, he will surely attain the unsurpassed path. All the Buddhas of the past, present, and future will together fulfill your wishes. In all the assemblies of Buddhas, your form will abide there. All the Tathagatas (title of a Buddha), their vows are without limit. Only those with great wisdom and understanding can comprehend this expedient method. Great Majestic Light (a Bodhisattva's name), you made offerings to me, and therefore you have obtained great power. Causing sentient beings as numerous as dust particles to mature and turn towards Bodhi. Those Bodhisattvas who cultivate the practices of Samantabhadra (a Bodhisattva's name), and possess great renown. They adorn the oceans of Buddha-lands, pervading the entire Dharma realm. Oh, sons of the Buddha! You should know that in that Great Adornment Kalpa, there are as many small kalpas as the sands of the Ganges River, and the lifespan of humans is two small kalpas. Oh, sons of the Buddha! That Buddha, All Merits Sumeru Victorious Cloud (a Buddha's name), has a lifespan of fifty billion years. After that Buddha passed away, a Buddha named Paramita Good Eye Adornment King (a Buddha's name) appeared in the world, and also attained perfect enlightenment in that Mani Flower Branch Wheel Great Forest. At that time, the youth Great Majestic Light, seeing that Tathagata attain perfect enlightenment and manifest supernatural powers, immediately attained the Samadhi (meditative state) of Buddha Recitation.
昧，名：無邊海藏門；即得陀羅尼，名：大智力法淵；即得大慈，名：普隨眾生調伏度脫；即得大悲，名：遍覆一切境界云；即得大喜，名：一切佛功德海威力藏；即得大舍，名：法性虛空平等清凈；即得般若波羅蜜，名：自性離垢法界清凈身；即得神通，名：無礙光普隨現；即得辯才，名：善入離垢淵；即得智光，名：一切佛法清凈藏。如是等十千法門，皆得通達。
「爾時，大威光童子，承佛威力，為諸眷屬而說頌言：
「『不可思議億劫中， 導世明師難一遇， 此土眾生多善利， 而今得見第二佛。 佛身普放大光明， 色相無邊極清凈， 如雲充滿一切土， 處處稱揚佛功德。 光明所照咸歡喜， 眾生有苦悉除滅， 各令恭敬起慈心， 此是如來自在用。 出不思議變化云， 放無量色光明網， 十方國土皆充滿， 此佛神通之所現。 一一毛孔現光云， 普遍虛空發大音， 所有幽冥靡不照， 地獄眾苦咸令滅。 如來妙音遍十方， 一切言音咸具演， 隨諸眾生宿善力， 此是大師神變用。 無量無邊大眾海， 佛于其中皆出現， 普轉無盡妙法輪， 調伏一切諸眾生。 佛神通力無有邊， 一
【現代漢語翻譯】 現代漢語譯本 『昧』（無知），名為：無邊海藏門；即獲得陀羅尼（總持），名為：大智力法淵；即獲得大慈，名為：普隨眾生調伏度脫；即獲得大悲，名為：遍覆一切境界云；即獲得大喜，名為：一切佛功德海威力藏；即獲得大舍，名為：法性虛空平等清凈；即獲得般若波羅蜜（智慧到彼岸），名為：自性離垢法界清凈身；即獲得神通，名為：無礙光普隨現；即獲得辯才，名為：善入離垢淵；即獲得智光，名為：一切佛法清凈藏。像這樣等一萬種法門，都能通達。 『那時，大威光童子，承佛的威力，為各位眷屬說了偈頌：』 『在不可思議的億劫中，引導世間的明師難以遇到， 此土的眾生多有善利，如今得見第二尊佛。 佛身普放廣大光明，色相無邊極其清凈， 如雲一般充滿一切國土，處處稱揚佛的功德。 光明所照之處都歡喜，眾生的痛苦都消除滅盡， 各自令其恭敬生起慈心，這是如來自在的運用。 現出不可思議的變化云，放出無量色彩的光明網， 十方國土都充滿，這是佛神通所顯現。 每一個毛孔都現出光云，普遍虛空發出大音聲， 所有幽暗之處無不照耀，地獄眾苦都令其滅除。 如來的美妙音聲遍佈十方，一切言語音聲都具足演說， 隨著眾生過去所修的善根力量，這是大師的神變運用。 在無量無邊的大眾海中，佛在其中都顯現出來， 普遍轉動無盡的微妙法輪，調伏一切眾生。 佛的神通力量沒有邊際，一
【English Translation】 English version 'Ignorance', named: the gate of the boundless ocean treasury; immediately obtaining Dharani (total retention), named: the abyss of great wisdom power; immediately obtaining great loving-kindness, named: universally following sentient beings to tame and liberate; immediately obtaining great compassion, named: clouds covering all realms; immediately obtaining great joy, named: the power treasury of all Buddha's merit ocean; immediately obtaining great equanimity, named: the pure and equal nature of Dharma-nature void; immediately obtaining Prajna Paramita (wisdom to the other shore), named: the pure body of the self-nature free from defilement Dharma realm; immediately obtaining supernatural powers, named: unobstructed light universally appearing; immediately obtaining eloquence, named: skillfully entering the abyss free from defilement; immediately obtaining wisdom light, named: the pure treasury of all Buddha's Dharma. Like these ten thousand Dharma gates, all can be understood. 'At that time, the Great Majestic Light Youth, relying on the Buddha's power, spoke the following verses for all his family members:' 'In inconceivable eons, a guiding teacher of the world is hard to encounter, The sentient beings of this land have many good benefits, and now they see the second Buddha. The Buddha's body universally emits great light, the appearance is boundless and extremely pure, Like clouds filling all lands, everywhere praising the Buddha's merits. Wherever the light shines, all are joyful, and the sufferings of sentient beings are all extinguished, Each is made to respectfully generate loving-kindness, this is the Tathagata's free use. Manifesting inconceivable transformation clouds, emitting immeasurable colored light nets, The ten directions of lands are all filled, this is the manifestation of the Buddha's supernatural powers. Each pore manifests light clouds, universally in the void emitting great sounds, All dark places are illuminated, and the sufferings of hell are all extinguished. The Tathagata's wonderful sound pervades the ten directions, all languages and sounds are fully expounded, Following the power of the good roots cultivated by sentient beings in the past, this is the master's divine transformation. In the immeasurable and boundless ocean of the great assembly, the Buddha appears in all of them, Universally turning the endless wonderful Dharma wheel, taming all sentient beings. The Buddha's supernatural power is boundless, one
切剎中皆出現， 善逝如是智無礙， 為利眾產生正覺。 汝等應生歡喜心， 踴躍愛樂極尊重， 我當與汝同詣彼， 若見如來眾苦滅。 發心迴向趣菩提， 慈念一切諸眾生， 悉住普賢廣大愿， 當如法王得自在。』
「諸佛子！大威光童子說此頌時，以佛神力，其聲無礙，一切世界皆悉得聞，無量眾生髮菩提心。時，大威光王子，與其父母，並諸眷屬，及無量百千億那由他眾生，前後圍繞，寶蓋如雲遍覆虛空，共詣波羅蜜善眼莊嚴王如來所。其佛為說法界體性清凈莊嚴修多羅，世界海微塵等修多羅而為眷屬。彼諸大眾，聞此經已，得清凈智，名：入一切凈方便；得於地，名：離垢光明；得波羅蜜輪，名：示現一切世間愛樂莊嚴；得增廣行輪，名：普入一切剎土無邊光明清凈見；得趣向行輪，名：離垢福德云光明幢；得隨入證輪，名：一切法海廣大光明：得轉深發趣行，名：大智莊嚴；得灌頂智慧海，名：無功用修極妙見；得顯了大光明，名：如來功德海相光影遍照；得出生願力清凈智，名：無量願力信解藏。
「時，彼佛為大威光菩薩而說頌言：
「『善哉功德智慧海， 發心趣向大菩提， 汝當得佛不思議， 普為眾生作依處。 汝已出生大智
【現代漢語翻譯】 現代漢語譯本 在一切佛剎中都顯現， 善逝（如來）的智慧如此無礙， 爲了利益眾生而成就正覺。 你們應當生起歡喜心， 踴躍愛樂並極度尊重， 我將與你們一同前往那裡， 若能見到如來，眾苦便會消滅。 發起心願迴向菩提， 以慈悲之心念及一切眾生， 都安住于普賢菩薩的廣大願行中， 當如法王一般獲得自在。
諸位佛子！大威光童子說這首偈頌時，憑藉佛的神力，他的聲音沒有障礙，一切世界都聽到了，無量眾生因此發起了菩提心。當時，大威光王子，與他的父母，以及所有眷屬，還有無量百千億那由他（數量單位，表示極大的數目）的眾生，前後圍繞著他，寶蓋如雲一般覆蓋著虛空，一同前往波羅蜜善眼莊嚴王如來所在之處。那位佛正在宣說《法界體性清凈莊嚴修多羅》（經名），以世界海微塵數（數量單位，表示極大的數目）的修多羅（佛經）作為眷屬。那些大眾，聽聞此經后，獲得了清凈的智慧，名為：『入一切凈方便』；獲得了地（菩薩的修行階位），名為：『離垢光明』；獲得了波羅蜜輪（菩薩的修行階段），名為：『示現一切世間愛樂莊嚴』；獲得了增廣行輪（菩薩的修行階段），名為：『普入一切剎土無邊光明清凈見』；獲得了趣向行輪（菩薩的修行階段），名為：『離垢福德云光明幢』；獲得了隨入證輪（菩薩的修行階段），名為：『一切法海廣大光明』；獲得了轉深發趣行（菩薩的修行階段），名為：『大智莊嚴』；獲得了灌頂智慧海（菩薩的修行階段），名為：『無功用修極妙見』；獲得了顯了大光明（菩薩的修行階段），名為：『如來功德海相光影遍照』；獲得了出生願力清凈智（菩薩的修行階段），名為：『無量願力信解藏』。
當時，那位佛為大威光菩薩說了這首偈頌：
『善哉，功德智慧如大海， 發起心願趣向大菩提， 你將獲得佛的不可思議， 普遍為眾生作依靠之處。 你已出生大智慧
【English Translation】 English version Appearing in all Buddha-lands, The Sugata's (Buddha's) wisdom is thus unobstructed, Achieving perfect enlightenment for the benefit of all beings. You all should generate joyful minds, Eagerly love and deeply respect, I shall go there with you all, If we see the Tathagata, all suffering will cease. Generate the aspiration to turn towards Bodhi, With compassion, think of all living beings, All abide in Samantabhadra's vast vows, Then, like a Dharma King, you will attain freedom.'
『O sons of the Buddhas! When the Great Light Youth spoke this verse, by the Buddha's spiritual power, his voice was unobstructed, and all worlds heard it, and countless beings generated the Bodhi mind. At that time, the Great Light Prince, with his parents, and all his relatives, and countless hundreds of thousands of billions of nayutas (a unit of large number) of beings, surrounded him, with jeweled canopies like clouds covering the sky, and together they went to where the Tathagata Paramita Good Eye Adornment King was. That Buddha was expounding the 'Dharma Realm Essence Pure Adornment Sutra', with as many sutras as the dust motes in a sea of worlds as his retinue. Those great assemblies, having heard this sutra, attained pure wisdom, named: 'Entering All Pure Expedients'; attained the ground (a stage of Bodhisattva practice), named: 'Light of Freedom from Defilement'; attained the Paramita Wheel (a stage of Bodhisattva practice), named: 'Manifesting All Worldly Beloved Adornments'; attained the Expanding Practice Wheel (a stage of Bodhisattva practice), named: 'Universally Entering All Lands, Boundless Light, Pure Vision'; attained the Approaching Practice Wheel (a stage of Bodhisattva practice), named: 'Light Banner of Cloud of Merit Free from Defilement'; attained the Entering Realization Wheel (a stage of Bodhisattva practice), named: 'Vast Light of the Ocean of All Dharmas'; attained the Turning Deeply Towards Practice (a stage of Bodhisattva practice), named: 'Adornment of Great Wisdom'; attained the Wisdom Ocean of Empowerment (a stage of Bodhisattva practice), named: 'Supreme Vision of Effortless Practice'; attained the Manifesting Great Light (a stage of Bodhisattva practice), named: 'Light and Shadow of the Tathagata's Ocean of Merits, Universally Illuminating'; attained the Pure Wisdom of the Power of Generated Vows (a stage of Bodhisattva practice), named: 'Treasury of Faith and Understanding of Boundless Vows'.
At that time, that Buddha spoke this verse to the Great Light Bodhisattva:
『Excellent, your merits and wisdom are like the ocean, Generating the aspiration to turn towards Great Bodhi, You shall attain the Buddha's inconceivable power, Universally becoming a place of reliance for all beings. You have already generated great wisdom
海， 悉能遍了一切法， 當以難思妙方便， 入佛無盡所行境。 已見諸佛功德云， 已入無盡智慧地， 諸波羅蜜方便海， 大名稱者當滿足。 已得方便總持門， 及以無盡辯才門， 種種行愿皆修習， 當成無等大智慧。 汝已出生諸愿海， 汝已入於三昧海， 當具種種大神通， 不可思議諸佛法。 究竟法界不思議， 廣大深心已清凈， 普見十方一切佛， 離垢莊嚴眾剎海。 汝已入我菩提行， 昔時本事方便海， 如我修行所凈治， 如是妙行汝皆悟。 我于無量一一剎， 種種供養諸佛海， 如彼修行所得果， 如是莊嚴汝咸見。 廣大劫海無有盡， 一切剎中修凈行， 堅固誓願不可思， 當得如來此神力。 諸佛供養盡無餘， 國土莊嚴悉清凈， 一切劫中修妙行， 汝當成佛大功德。』
「諸佛子！波羅蜜善眼莊嚴王如來入涅槃已，喜見善慧王尋亦去世，大威光童子受轉輪王位。彼摩尼華枝輪大林中第三如來出現於世，名：最勝功德海。時，大威光轉輪聖王，見彼如來成佛之相，與其眷屬，及四兵眾，城邑、聚落一切人民，並持七寶，俱往佛所，以一切香摩尼莊嚴大樓
【現代漢語翻譯】 現代漢語譯本 『啊，你已完全通曉一切法， 應當運用難以思議的巧妙方法，進入佛陀無盡的修行境界。 你已見到諸佛的功德如雲般聚集，已進入無盡智慧的境地， 你將圓滿諸波羅蜜（paramita，意為到達彼岸）的方便法門，成為名聲遠揚的大修行者。 你已獲得方便總持（dharani，意為總攝憶持）之門，以及無盡的辯才之門， 種種修行和願力都已修習，將成就無與倫比的大智慧。 你已生出諸愿如海般廣大，你已進入三昧（samadhi，意為禪定）之海， 你將具備種種大神通，以及不可思議的諸佛法。 你已究竟通達法界（dharma-dhatu，意為宇宙萬法）的不可思議，廣大深邃的心已清凈， 你將普遍見到十方一切佛，以及清凈莊嚴的眾多佛剎（buddha-ksetra，意為佛的國土）。 你已進入我所修行的菩提（bodhi，意為覺悟）之道，過去世的修行方便法門如海般廣大， 如同我修行所凈化的，你都已領悟這些微妙的修行。 我在無量無數的每一個佛剎中，以種種供養諸佛如海般廣大， 如同他們修行所獲得的果報，你都將見到這樣的莊嚴景象。 在廣闊無盡的劫海中，在一切佛剎中修習清凈的修行， 你堅固的誓願不可思議，將獲得如來（tathagata，意為佛的稱號）這樣的神力。 你將供養諸佛無有遺漏，國土莊嚴都將清凈， 在一切劫中修習微妙的修行，你將成就佛陀的偉大功德。』
『諸佛子！波羅蜜善眼莊嚴王如來入涅槃（nirvana，意為寂滅）后，喜見善慧王也隨即去世，大威光童子繼承了轉輪王（cakravartin，意為統治世界的理想君主）的王位。在那摩尼華枝輪大林中，第三位如來出現在世間，名為：最勝功德海。當時，大威光轉輪聖王，見到那位如來成佛的景象，就和他的眷屬，以及四兵眾，城邑、聚落的一切人民，一同帶著七寶，前往佛陀所在之處，用一切香和摩尼寶珠莊嚴的大樓閣
【English Translation】 English version 'O you, who have completely understood all dharmas (laws, phenomena), Should use inconceivable and wonderful skillful means, to enter the Buddha's boundless realm of practice. You have already seen the clouds of merits of all Buddhas, and have entered the ground of endless wisdom, You will fulfill the oceans of skillful means of all paramitas (perfections), and become a great practitioner of great renown. You have already obtained the gate of skillful means of dharani (mantra, mnemonic device), and the gate of endless eloquence, All kinds of practices and vows have been cultivated, and you will achieve unparalleled great wisdom. You have already given birth to oceans of vows, you have already entered the ocean of samadhi (meditative absorption), You will possess all kinds of great supernatural powers, and the inconceivable dharmas of all Buddhas. You have ultimately understood the inconceivable dharma-dhatu (realm of reality), your vast and profound mind has been purified, You will universally see all Buddhas in the ten directions, and the pure and adorned oceans of buddha-ksetras (Buddha-fields). You have already entered my practice of bodhi (enlightenment), the skillful means of past lives are as vast as the ocean, Just as I have purified through practice, you have all realized these wonderful practices. In each of the countless buddha-ksetras, I have made various offerings to the oceans of Buddhas, Just like the fruits they have obtained through practice, you will see such adorned scenes. In the vast and endless kalpas (eons), in all buddha-ksetras, cultivate pure practices, Your firm vows are inconceivable, and you will obtain such divine power of the Tathagata (Buddha). You will make offerings to all Buddhas without omission, and the adornments of the lands will all be purified, In all kalpas, cultivate wonderful practices, and you will achieve the great merits of a Buddha.』
'O sons of the Buddhas! After the Tathagata, King of Adornment of Good Eyes of Paramita, entered nirvana (extinction), King of Good Wisdom of Joyful Sight also passed away, and the Great Light Boy received the position of a cakravartin (wheel-turning king). In that great forest of Mani Flower Branch Wheel, the third Tathagata appeared in the world, named: Most Excellent Ocean of Merits. At that time, the Holy King, Great Light Wheel-Turning King, seeing the appearance of that Tathagata becoming a Buddha, together with his family, and the four divisions of the army, all the people of the cities and villages, and carrying seven treasures, went to the place of the Buddha, with great pavilions adorned with all kinds of incense and mani jewels.
閣奉上于佛。時，彼如來於其林中，說菩薩普眼光明行修多羅，世界微塵數修多羅而為眷屬。爾時，大威光菩薩，聞此法已，得三昧，名：大福德普光明；得此三昧故，悉能了知一切菩薩、一切眾生，過、現、未來，福、非福海。
「時，彼佛為大威光菩薩而說頌言：
「『善哉福德大威光， 汝等今來至我所， 愍念一切眾生海， 發勝菩提大願心。 汝為一切苦眾生， 起大悲心令解脫， 當作群迷所依怙， 是名菩薩方便行。 若有菩薩能堅固， 修諸勝行無厭怠， 最勝最上無礙解， 如是妙智彼當得。 福德光者福幢者， 福德處者福海者， 普賢菩薩所有愿， 是汝大光能趣入。 汝能以此廣大愿， 入不思議諸佛海， 諸佛福海無有邊， 汝以妙解皆能見。 汝於十方國土中， 悉見無量無邊佛， 彼佛往昔諸行海， 如是一切汝咸見。 若有住此方便海， 必得入于智地中， 此是隨順諸佛學， 決定當成一切智。 汝於一切剎海中， 微塵劫海修諸行， 一切如來諸行海， 汝皆學已當成佛。 如汝所見十方中， 一切剎海極嚴凈， 汝剎嚴凈亦如是， 無邊愿者所當得。
【現代漢語翻譯】 現代漢語譯本 他們將供品獻給佛陀。當時，那位如來（Tathagata，佛的稱號）在他的樹林中，宣講《菩薩普眼光明行修多羅》（Bodhisattva Universal Eye Light Practice Sutra），這部經書有如世界微塵數般多的修多羅（Sutra，佛經）作為眷屬。那時，大威光菩薩（Great Majestic Light Bodhisattva），聽聞此法后，獲得了一種三昧（Samadhi，禪定），名為：大福德普光明（Great Merit Universal Light）。因為獲得此三昧的緣故，他能夠完全瞭解一切菩薩、一切眾生，過去、現在、未來，福德和非福德的海洋。 當時，那位佛陀為大威光菩薩說了偈頌： 『善哉，福德大威光！你們今天來到我這裡，憐憫一切眾生的大海，發起了殊勝的菩提大願心（Bodhi，覺悟）。你們爲了所有受苦的眾生，生起大悲心（Great Compassion），使他們解脫，應當成為迷途者的依靠，這被稱為菩薩的方便行（Upaya，善巧方便）。如果菩薩能夠堅定不移，修習各種殊勝的修行而不懈怠，就能獲得最殊勝、最上等的無礙解（Unobstructed Understanding），這樣的妙智（Wonderful Wisdom）他必定能夠獲得。 福德光者、福幢者、福德處者、福海者，普賢菩薩（Samantabhadra Bodhisattva）的所有願望，是你們的大光明所能趨入的。你們能夠憑藉這廣大的願望，進入不可思議的諸佛（Buddha）之海，諸佛的福德之海沒有邊際，你們以巧妙的理解都能看見。 你們在十方國土中，都能看見無量無邊的佛，那些佛陀過去所行的各種修行之海，所有這些你們都能看見。如果有人安住于這種方便之海，必定能夠進入智慧之地，這是隨順諸佛的學習，必定能夠成就一切智（Omniscience）。 你們在一切剎土之海中，經過微塵劫海（Kalpa，劫）修習各種修行，一切如來（Tathagata）的各種修行之海，你們都學習之後將會成佛。正如你們所見十方之中，一切剎土之海極其莊嚴清凈，你們的剎土莊嚴清凈也像這樣，這是無邊願望者所應當得到的。』
【English Translation】 English version They offered gifts to the Buddha. At that time, that Tathagata (Buddha's title) in his grove, was expounding the 'Bodhisattva Universal Eye Light Practice Sutra,' which had as its retinue as many sutras (Buddhist scriptures) as there are dust motes in the world. Then, the Great Majestic Light Bodhisattva, having heard this Dharma, attained a samadhi (meditative state) named: Great Merit Universal Light. Because of attaining this samadhi, he was able to fully understand all Bodhisattvas, all sentient beings, past, present, and future, the oceans of merit and non-merit. At that time, that Buddha spoke these verses for the Great Majestic Light Bodhisattva: 'Well done, Great Majestic Light of Merit! You have come to me today, with compassion for the ocean of all sentient beings, and have generated the supreme aspiration for Bodhi (enlightenment). For all suffering beings, you have generated great compassion, to liberate them, you should become the refuge for those who are lost, this is called the Bodhisattva's skillful means (Upaya). If a Bodhisattva can be steadfast, cultivating all superior practices without weariness, he will attain the most supreme, the highest unobstructed understanding, such wonderful wisdom he will surely attain. The one with the light of merit, the one with the banner of merit, the one in the place of merit, the one with the ocean of merit, all the vows of Samantabhadra Bodhisattva, are what your great light can enter. You can, with these vast vows, enter the inconceivable ocean of all Buddhas, the ocean of merit of all Buddhas is boundless, and you can see it all with your skillful understanding. In the lands of the ten directions, you can see countless Buddhas, the oceans of various practices that those Buddhas have done in the past, all of these you can see. If one dwells in this ocean of skillful means, he will surely enter the land of wisdom, this is following the learning of all Buddhas, and he will surely attain omniscience. In the oceans of all lands, after countless kalpas (eons) of practice, the oceans of all practices of all Tathagatas, after you have learned all of them, you will become a Buddha. Just as you see in the ten directions, all the oceans of lands are extremely adorned and pure, your land's adornment and purity will also be like this, this is what those with boundless vows should attain.'
今此道場眾會海， 聞汝愿已生欣樂， 皆入普賢廣大乘， 發心迴向趣菩提。 無邊國土一一中， 悉入修行經劫海， 以諸願力能圓滿， 普賢菩薩一切行。』
「諸佛子！彼摩尼華枝輪大林中，復有佛出，號：名稱普聞蓮華眼幢。是時，大威光於此命終，生須彌山上寂靜寶宮天城中，為大天王，名：離垢福德幢，共諸天眾俱詣佛所，雨寶華云以為供養。時，彼如來為說廣大方便普門遍照修多羅，世界海微塵數修多羅而為眷屬。時，天王眾聞此經已，得三昧，名：普門歡喜藏。以三昧力，能入一切法實相海。獲是益已，從道場出，還歸本處。」
大方廣佛華嚴經卷第十一 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第十二
于闐國三藏實叉難陀奉 制譯
如來名號品第七
爾時，世尊在摩竭提國阿蘭若法菩提場中，始成正覺，于普光明殿坐蓮華藏師子之座，妙悟皆滿，二行永絕；達無相法，住于佛住；得佛平等，到無障處；不可轉法，所行無礙；立不思議，普見三世。與十佛剎微塵數諸菩薩俱，莫不皆是一生補處，悉從他方而共來集，普善觀察諸眾生界、法界、世界、涅槃界，諸業果報、心行次第、一切文
【現代漢語翻譯】 現代漢語譯本 現在，這道場集會如海一般，聽聞你的願望后都心生歡喜， 都進入普賢菩薩的廣大乘法，發心迴向，趨向菩提覺悟。 在無邊無際的國土中的每一個地方，都進入修行，經歷無數劫海， 憑藉各種願力能夠圓滿，普賢菩薩的一切行愿。
『諸位佛子！在那摩尼寶華枝輪大林中，又有一尊佛出世，名號為：名稱普聞蓮華眼幢（意為名聲普遍傳揚，如蓮花般清凈的眼睛，如旗幟般莊嚴）。那時，大威光（菩薩名）在此命終，往生到須彌山上的寂靜寶宮天城中，成為大天王，名為：離垢福德幢（意為遠離污垢，福德如旗幟般高聳）。他與諸天眾一起前往佛所，散佈寶華云作為供養。當時，那位如來為他們宣說廣大方便普門遍照修多羅（意為能普遍照耀一切的經典），以世界海微塵數（形容數量極多）的修多羅作為眷屬。當時，天王眾聽聞此經后，獲得三昧，名為：普門歡喜藏（意為能開啟一切歡喜的寶藏）。憑藉三昧的力量，能夠進入一切法實相之海。獲得這樣的利益后，他們從道場出來，返回各自的住所。』
《大方廣佛華嚴經》卷第十一 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第十二
于闐國三藏實叉難陀（譯者名）奉 制譯
如來名號品第七
那時，世尊在摩竭提國（古印度國名）阿蘭若法（意為寂靜處）菩提場中，剛剛成就正覺，在普光明殿（佛殿名）坐于蓮華藏師子之座（意為如蓮花般莊嚴的獅子座），妙悟圓滿，二行（意為有為和無為）永絕；通達無相之法，安住于佛的境界；獲得佛的平等，到達無障礙之處；不可轉動之法，所行無礙；建立不可思議的境界，普遍見到三世。與十佛剎微塵數（形容數量極多）的諸菩薩在一起，他們無一不是一生補處（意為下一世將成佛的菩薩），都從其他世界共同來到這裡集會，普遍善巧地觀察諸眾生界、法界、世界、涅槃界，諸業果報、心行次第、一切文
【English Translation】 English version Now, this assembly in the sacred site is like an ocean, having heard your vows, they all feel joyful, They all enter the vast vehicle of Samantabhadra, generating the aspiration to dedicate themselves towards Bodhi enlightenment. In each and every one of the boundless lands, they all enter into practice, passing through countless kalpas, With the power of various vows, they are able to perfect all the practices of Samantabhadra Bodhisattva.
'O sons of the Buddhas! In that great forest of the Mani-flower-branch-wheel, there again appears a Buddha, named: 'Renowned-Lotus-Eye-Banner' (meaning: whose fame is widely spread, eyes as pure as lotus, and as majestic as a banner). At that time, Great-Radiance (a Bodhisattva) will end his life here and be reborn in the Tranquil Treasure Palace Heaven City on Mount Sumeru, becoming a great heavenly king named: 'Immaculate-Merit-Banner' (meaning: free from defilement, merit as high as a banner). Together with the heavenly hosts, he will go to the Buddha's place, scattering clouds of precious flowers as offerings. At that time, that Tathagata will expound the vast, expedient, universally illuminating Sutra, with a retinue of Sutras as numerous as the dust particles in a sea of worlds. When the heavenly kings hear this Sutra, they will attain a Samadhi named: 'Universal-Joy-Treasury' (meaning: a treasure that opens up all joy). With the power of this Samadhi, they will be able to enter the ocean of the true nature of all dharmas. Having gained this benefit, they will leave the sacred site and return to their respective abodes.'
The Avatamsaka Sutra, Scroll 11 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra
The Avatamsaka Sutra, Scroll 12
Translated by Tripiṭaka Śikṣānanda of Khotan under Imperial Decree
Chapter 7: The Names of the Tathagatas
At that time, the World Honored One, in the Bodhi-field of the Aranya (meaning: quiet place) of Magadha (an ancient Indian kingdom), having just attained Right Enlightenment, sat in the Universal Light Palace on the Lion Throne of the Lotus Treasury (meaning: a lion throne as majestic as a lotus), his wondrous enlightenment complete, the two extremes (meaning: existence and non-existence) forever extinguished; having penetrated the Dharma of No-Form, abiding in the abode of the Buddha; having attained the equality of the Buddha, reaching the place of no obstruction; the Dharma that cannot be turned back, his actions unimpeded; establishing the inconceivable, universally seeing the three times. Together with Bodhisattvas as numerous as the dust particles in ten Buddha-lands, all of whom were those who would attain Buddhahood in their next life, they all came together from other worlds, universally and skillfully observing the realms of all sentient beings, the Dharma realm, the world, the realm of Nirvana, the karmic retributions, the order of mental activities, all the texts
義，世、出世間，有為、無為，過、現、未來。
時，諸菩薩作是思惟：「若世尊見愍我等，愿隨所樂，開示佛剎、佛住、佛剎莊嚴、佛法性、佛剎清凈、佛所說法、佛剎體性、佛威德、佛剎成就、佛大菩提。如十方一切世界諸佛世尊，為成就一切菩薩故，令如來種性不斷故，救護一切眾生故，令諸眾生永離一切煩惱故，了知一切諸行故，演說一切諸法故，凈除一切雜染故，永斷一切疑網故，拔除一切希望故，滅壞一切愛著處故，說諸菩薩十住、十行、十回向、十藏、十地、十愿、十定、十通、十頂，及說如來地、如來境界、如來神力、如來所行、如來力、如來無畏、如來三昧、如來神通、如來自在、如來無礙、如來眼、如來耳、如來鼻、如來舌、如來身、如來意、如來辯才、如來智慧、如來最勝。愿佛世尊，亦為我說！」
爾時，世尊知諸菩薩心之所念，各隨其類，為現神通。現神通已，東方過十佛剎微塵數世界，有世界，名：金色，佛號：不動智。彼世界中，有菩薩，名：文殊師利，與十佛剎微塵數諸菩薩俱，來詣佛所，到已作禮，即于東方化作蓮華藏師子之座，結跏趺坐。南方過十佛剎微塵數世界，有世界，名：妙色，佛號：無礙智。彼有菩薩，名曰：覺首，與十佛剎微塵數諸菩薩俱，來詣佛所，
【現代漢語翻譯】 現代漢語譯本：意義，世間和出世間，有為和無為，過去、現在和未來。 當時，諸位菩薩這樣思惟：『如果世尊憐憫我們，希望能夠隨我們的意願，開示佛剎（佛所居住的國土）、佛的住處、佛剎的莊嚴、佛法的本性、佛剎的清凈、佛所說的法、佛剎的本體、佛的威德、佛剎的成就、佛的大菩提（覺悟）。就像十方一切世界的諸佛世尊，爲了成就一切菩薩，爲了使如來的種性不斷絕，爲了救護一切眾生，爲了使眾生永遠脫離一切煩惱，爲了了知一切諸行，爲了演說一切諸法，爲了清除一切雜染，爲了永遠斷除一切疑惑，爲了拔除一切希望，爲了滅壞一切愛著之處，宣說諸菩薩的十住、十行、十回向、十藏、十地、十愿、十定、十通、十頂，以及宣說如來地、如來境界、如來神力、如來所行、如來力、如來無畏、如來三昧（禪定）、如來神通、如來自在、如來無礙、如來眼、如來耳、如來鼻、如來舌、如來身、如來意、如來辯才、如來智慧、如來最勝。愿佛世尊，也為我們宣說！』 這時，世尊知道諸位菩薩心中所想，就各自隨著他們的類別，顯現神通。顯現神通后，東方經過十個佛剎微塵數的世界，有一個世界，名為金色，佛號為不動智。那個世界中，有一位菩薩，名為文殊師利（智慧的象徵），與十個佛剎微塵數的諸位菩薩一起，來到佛的住所，到達后頂禮佛，就在東方化作蓮花藏獅子之座，結跏趺坐。南方經過十個佛剎微塵數的世界，有一個世界，名為妙色，佛號為無礙智。那裡有一位菩薩，名為覺首，與十個佛剎微塵數的諸位菩薩一起，來到佛的住所。
【English Translation】 English version: Meaning, the mundane and the supramundane, the conditioned and the unconditioned, the past, present, and future. At that time, the Bodhisattvas thought thus: 『If the World-Honored One has compassion for us, may He, according to our wishes, reveal the Buddha-lands (the lands where Buddhas reside), the abodes of Buddhas, the adornments of Buddha-lands, the nature of the Buddha-dharma, the purity of Buddha-lands, the teachings of the Buddhas, the essence of Buddha-lands, the majestic power of Buddhas, the accomplishments of Buddha-lands, and the great Bodhi (enlightenment) of Buddhas. Just as the Buddhas, the World-Honored Ones in all the worlds of the ten directions, in order to accomplish all Bodhisattvas, to ensure the continuity of the Tathagata lineage, to protect all sentient beings, to enable all sentient beings to be forever free from all afflictions, to understand all phenomena, to expound all dharmas, to purify all defilements, to forever cut off all doubts, to eradicate all hopes, to destroy all attachments, teach the ten abodes, ten practices, ten dedications, ten treasuries, ten grounds, ten vows, ten samadhis, ten superknowledges, and ten summits of Bodhisattvas, as well as the Tathagata-ground, the Tathagata-realm, the Tathagata's divine power, the Tathagata's conduct, the Tathagata's strength, the Tathagata's fearlessness, the Tathagata's samadhi (meditative absorption), the Tathagata's supernormal powers, the Tathagata's freedom, the Tathagata's unobstructedness, the Tathagata's eye, the Tathagata's ear, the Tathagata's nose, the Tathagata's tongue, the Tathagata's body, the Tathagata's mind, the Tathagata's eloquence, the Tathagata's wisdom, and the Tathagata's supreme excellence. May the World-Honored One, the Buddha, also speak for us!』 At that time, the World-Honored One, knowing the thoughts in the minds of the Bodhisattvas, manifested supernormal powers according to their respective categories. After manifesting supernormal powers, to the east, passing through worlds as numerous as the dust particles of ten Buddha-lands, there was a world named Golden Color, and the Buddha there was named Immovable Wisdom. In that world, there was a Bodhisattva named Manjushri (symbol of wisdom), who, together with Bodhisattvas as numerous as the dust particles of ten Buddha-lands, came to the Buddha's abode. Having arrived, they paid homage to the Buddha and then, in the east, transformed a lion throne of lotus blossoms and sat in the lotus position. To the south, passing through worlds as numerous as the dust particles of ten Buddha-lands, there was a world named Wonderful Color, and the Buddha there was named Unobstructed Wisdom. There was a Bodhisattva named Awakened Leader, who, together with Bodhisattvas as numerous as the dust particles of ten Buddha-lands, came to the Buddha's abode.
到已作禮，即于南方化作蓮華藏師子之座，結跏趺坐。西方過十佛剎微塵數世界，有世界，名：蓮華色，佛號：滅暗智。彼有菩薩，名曰：財首，與十佛剎微塵數諸菩薩俱，來詣佛所，到已作禮，即于西方化作蓮華藏師子之座，結跏趺坐。北方過十佛剎微塵數世界，有世界，名：薝蔔華色，佛號：威儀智。彼有菩薩，名曰：寶首，與十佛剎微塵數諸菩薩俱，來詣佛所，到已作禮，即于北方化作蓮華藏師子之座，結跏趺坐。東北方過十佛剎微塵數世界，有世界，名：優缽羅華色，佛號：明相智。彼有菩薩，名：功德首，與十佛剎微塵數諸菩薩俱，來詣佛所，到已作禮，即于東北方化作蓮華藏師子之座，結跏趺坐。東南方過十佛剎微塵數世界，有世界，名：金色，佛號：究竟智。彼有菩薩，名：目首，與十佛剎微塵數諸菩薩俱，來詣佛所，到已作禮，即于東南方化作蓮華藏師子之座，結跏趺坐。西南方過十佛剎微塵數世界，有世界，名：寶色，佛號：最勝智。彼有菩薩，名：精進首，與十佛剎微塵數諸菩薩俱，來詣佛所，到已作禮，即于西南方化作蓮華藏師子之座，結跏趺坐。西北方過十佛剎微塵數世界，有世界，名：金剛色，佛號：自在智。彼有菩薩，名：法首，與十佛剎微塵數諸菩薩俱，來詣佛所，到已作禮，即于西
【現代漢語翻譯】 現代漢語譯本 （他們）行禮完畢后，就在南方化現出蓮花寶座，結跏趺坐。西方越過十個佛剎微塵數的世界，有一個世界，名為『蓮華色』，佛號為『滅暗智』（意為熄滅黑暗的智慧）。那裡有一位菩薩，名為『財首』，與十個佛剎微塵數那麼多的菩薩一起，來到佛陀所在之處，行禮完畢后，就在西方化現出蓮花寶座，結跏趺坐。北方越過十個佛剎微塵數的世界，有一個世界，名為『薝蔔華色』，佛號為『威儀智』（意為威嚴儀態的智慧）。那裡有一位菩薩，名為『寶首』，與十個佛剎微塵數那麼多的菩薩一起，來到佛陀所在之處，行禮完畢后，就在北方化現出蓮花寶座，結跏趺坐。東北方越過十個佛剎微塵數的世界，有一個世界，名為『優缽羅華色』，佛號為『明相智』（意為明瞭表象的智慧）。那裡有一位菩薩，名為『功德首』，與十個佛剎微塵數那麼多的菩薩一起，來到佛陀所在之處，行禮完畢后，就在東北方化現出蓮花寶座，結跏趺坐。東南方越過十個佛剎微塵數的世界，有一個世界，名為『金色』，佛號為『究竟智』（意為達到最終的智慧）。那裡有一位菩薩，名為『目首』，與十個佛剎微塵數那麼多的菩薩一起，來到佛陀所在之處，行禮完畢后，就在東南方化現出蓮花寶座，結跏趺坐。西南方越過十個佛剎微塵數的世界，有一個世界，名為『寶色』，佛號為『最勝智』（意為最殊勝的智慧）。那裡有一位菩薩，名為『精進首』，與十個佛剎微塵數那麼多的菩薩一起，來到佛陀所在之處，行禮完畢后，就在西南方化現出蓮花寶座，結跏趺坐。西北方越過十個佛剎微塵數的世界，有一個世界，名為『金剛色』，佛號為『自在智』（意為自在的智慧）。那裡有一位菩薩，名為『法首』，與十個佛剎微塵數那麼多的菩薩一起，來到佛陀所在之處，行禮完畢后，就在西
【English Translation】 English version Having paid their respects, they transformed a lion's seat adorned with lotuses in the south and sat in the lotus position. Beyond ten Buddha-lands of dust-mote worlds to the west, there is a world named 'Lotus Color,' where the Buddha is called 'Extinguishing Darkness Wisdom' (meaning wisdom that extinguishes darkness). There, a Bodhisattva named 'Wealth Leader,' along with Bodhisattvas as numerous as the dust motes of ten Buddha-lands, came to where the Buddha was. Having paid their respects, they transformed a lion's seat adorned with lotuses in the west and sat in the lotus position. Beyond ten Buddha-lands of dust-mote worlds to the north, there is a world named 'Champak Flower Color,' where the Buddha is called 'Dignified Wisdom' (meaning wisdom of dignified conduct). There, a Bodhisattva named 'Treasure Leader,' along with Bodhisattvas as numerous as the dust motes of ten Buddha-lands, came to where the Buddha was. Having paid their respects, they transformed a lion's seat adorned with lotuses in the north and sat in the lotus position. Beyond ten Buddha-lands of dust-mote worlds to the northeast, there is a world named 'Blue Lotus Color,' where the Buddha is called 'Clear Appearance Wisdom' (meaning wisdom of clear appearances). There, a Bodhisattva named 'Merit Leader,' along with Bodhisattvas as numerous as the dust motes of ten Buddha-lands, came to where the Buddha was. Having paid their respects, they transformed a lion's seat adorned with lotuses in the northeast and sat in the lotus position. Beyond ten Buddha-lands of dust-mote worlds to the southeast, there is a world named 'Golden Color,' where the Buddha is called 'Ultimate Wisdom' (meaning wisdom that reaches the ultimate). There, a Bodhisattva named 'Eye Leader,' along with Bodhisattvas as numerous as the dust motes of ten Buddha-lands, came to where the Buddha was. Having paid their respects, they transformed a lion's seat adorned with lotuses in the southeast and sat in the lotus position. Beyond ten Buddha-lands of dust-mote worlds to the southwest, there is a world named 'Jewel Color,' where the Buddha is called 'Most Excellent Wisdom' (meaning the most excellent wisdom). There, a Bodhisattva named 'Vigor Leader,' along with Bodhisattvas as numerous as the dust motes of ten Buddha-lands, came to where the Buddha was. Having paid their respects, they transformed a lion's seat adorned with lotuses in the southwest and sat in the lotus position. Beyond ten Buddha-lands of dust-mote worlds to the northwest, there is a world named 'Diamond Color,' where the Buddha is called 'Free Wisdom' (meaning wisdom of freedom). There, a Bodhisattva named 'Dharma Leader,' along with Bodhisattvas as numerous as the dust motes of ten Buddha-lands, came to where the Buddha was. Having paid their respects, they transformed a lion's seat adorned with lotuses in the west
北方化作蓮華藏師子之座，結跏趺坐。下方過十佛剎微塵數世界，有世界，名：玻璃色，佛號：梵智。彼有菩薩，名：智首，與十佛剎微塵數諸菩薩俱，來詣佛所，到已作禮，即于下方化作蓮華藏師子之座，結跏趺坐。上方過十佛剎微塵數世界，有世界，名：平等色，佛號：觀察智。彼有菩薩，名：賢首，與十佛剎微塵數諸菩薩俱，來詣佛所，到已作禮，即于上方化作蓮華藏師子之座，結跏趺坐。
爾時，文殊師利菩薩摩訶薩，承佛威力，普觀一切菩薩眾會而作是言：
「此諸菩薩甚為希有！諸佛子！佛國土不可思議，佛住、佛剎莊嚴、佛法性、佛剎清凈、佛說法、佛出現、佛剎成就、佛阿耨多羅三藐三菩提皆不可思議。何以故？諸佛子！十方世界一切諸佛，知諸眾生樂欲不同，隨其所應，說法調伏，如是乃至等法界、虛空界。
「諸佛子！如來於此娑婆世界諸四天下，種種身、種種名、種種色相、種種修短、種種壽量、種種處所、種種諸根、種種生處、種種語業、種種觀察，令諸眾生各別知見。
「諸佛子！如來於此四天下中，或名：一切義成，或名：圓滿月，或名：師子吼，或名：釋迦牟尼，或名：第七仙，或名：毗盧遮那，或名：瞿曇氏，或名：大沙門，或名：最勝，或名：導師……
【現代漢語翻譯】 現代漢語譯本 北方化現出蓮花寶藏獅子座，（菩薩）結跏趺坐。下方越過十個佛剎微塵數的世界，有一個世界，名為：玻璃色，佛號：梵智（具有梵天智慧的佛）。那裡有一位菩薩，名為：智首（智慧為首的菩薩），與十個佛剎微塵數那麼多的菩薩一起，來到佛的處所，到達后頂禮，隨即在下方化現出蓮花寶藏獅子座，結跏趺坐。上方越過十個佛剎微塵數的世界，有一個世界，名為：平等色，佛號：觀察智（具有觀察智慧的佛）。那裡有一位菩薩，名為：賢首（賢能為首的菩薩），與十個佛剎微塵數那麼多的菩薩一起，來到佛的處所，到達后頂禮，隨即在上方化現出蓮花寶藏獅子座，結跏趺坐。
這時，文殊師利菩薩摩訶薩（大菩薩），憑藉佛的威神之力，普遍觀察一切菩薩眾會，然後說道：
『這些菩薩真是非常稀有！各位佛子！佛的國土不可思議，佛的住處、佛剎的莊嚴、佛的法性、佛剎的清凈、佛的說法、佛的出現、佛剎的成就、佛的阿耨多羅三藐三菩提（無上正等正覺）都不可思議。為什麼呢？各位佛子！十方世界的一切諸佛，知道眾生的喜好慾望不同，就隨著他們所相應的根性，說法調伏他們，像這樣乃至遍及等法界、虛空界。
『各位佛子！如來在這娑婆世界（我們所處的世界）的諸四天下（四大洲），以種種身、種種名、種種色相、種種高矮、種種壽命長短、種種處所、種種諸根、種種出生之處、種種語言行為、種種觀察，使眾生各自有所知見。
『各位佛子！如來在這四天下中，有時名為：一切義成（成就一切意義），有時名為：圓滿月，有時名為：師子吼，有時名為：釋迦牟尼（釋迦族聖人），有時名為：第七仙，有時名為：毗盧遮那（光明遍照），有時名為：瞿曇氏（釋迦族的姓氏），有時名為：大沙門（偉大的修行者），有時名為：最勝，有時名為：導師……』
【English Translation】 English version To the north, a lion's seat adorned with lotus blossoms manifested, where (the Bodhisattva) sat in the lotus position. Below, passing through a number of worlds equal to the dust particles of ten Buddha-lands, there is a world named: 'Crystal Color,' where the Buddha is named: 'Brahma Wisdom' (Buddha with Brahma's wisdom). There, a Bodhisattva named: 'Wisdom Chief' (Bodhisattva whose wisdom is foremost), along with a number of Bodhisattvas equal to the dust particles of ten Buddha-lands, came to the Buddha's place. Upon arriving, they paid homage and then manifested a lion's seat adorned with lotus blossoms below, sitting in the lotus position. Above, passing through a number of worlds equal to the dust particles of ten Buddha-lands, there is a world named: 'Equal Color,' where the Buddha is named: 'Observing Wisdom' (Buddha with observing wisdom). There, a Bodhisattva named: 'Virtuous Chief' (Bodhisattva whose virtue is foremost), along with a number of Bodhisattvas equal to the dust particles of ten Buddha-lands, came to the Buddha's place. Upon arriving, they paid homage and then manifested a lion's seat adorned with lotus blossoms above, sitting in the lotus position.
At that time, the Bodhisattva Mahasattva Manjushri (great Bodhisattva), relying on the Buddha's majestic power, universally observed all the Bodhisattva assemblies and then spoke these words:
'These Bodhisattvas are truly rare! O sons of the Buddha! The Buddha's lands are inconceivable, the Buddha's dwelling, the adornment of the Buddha-lands, the Buddha's Dharma-nature, the purity of the Buddha-lands, the Buddha's teachings, the Buddha's appearance, the accomplishments of the Buddha-lands, and the Buddha's Anuttara-samyak-sambodhi (unexcelled complete enlightenment) are all inconceivable. Why is this so? O sons of the Buddha! All the Buddhas in the ten directions of the world know that the desires and inclinations of sentient beings are different, and according to their corresponding capacities, they teach and subdue them, extending even to the boundaries of the Dharma-realm and the space-realm.
'O sons of the Buddha! The Tathagata (Buddha) in this Saha world (the world we inhabit) of the four continents, with various bodies, various names, various appearances, various heights, various lifespans, various places, various faculties, various birthplaces, various verbal actions, and various observations, enables sentient beings to have their own individual knowledge and understanding.
'O sons of the Buddha! The Tathagata in these four continents is sometimes named: 'Accomplisher of All Meanings,' sometimes named: 'Full Moon,' sometimes named: 'Lion's Roar,' sometimes named: 'Shakyamuni' (Sage of the Shakya clan), sometimes named: 'Seventh Immortal,' sometimes named: 'Vairocana' (Universal Illuminator), sometimes named: 'Gautama' (the clan name of Shakya), sometimes named: 'Great Shramana' (great ascetic), sometimes named: 'Supreme Victor,' sometimes named: 'Guide'…'
。如是等，其數十千，令諸眾生各別知見。
「諸佛子！此四天下東，次有世界，名為：善護。如來於彼，或名：金剛，或名：自在，或名：有智慧，或名：難勝，或名：云王，或名：無諍，或名：能為主，或名：心歡喜，或名：無與等，或名：斷言論……。如是等，其數十千，令諸眾生各別知見。
「諸佛子！此四天下南，次有世界，名為：難忍。如來於彼，或名：帝釋，或名：寶稱，或名：離垢，或名：實語，或名：能調伏，或名：具足喜，或名：大名稱，或名：能利益，或名：無邊，或名：最勝……。如是等，其數十千，令諸眾生各別知見
「諸佛子！此四天下西，次有世界，名為：親慧。如來於彼，或名：水天，或名：喜見，或名：最勝王，或名：調伏天，或名：真實慧，或名：到究竟，或名：歡喜，或名：法慧，或名：所作已辦，或名：善住。……如是等，其數十千，令諸眾生各別知見。
「諸佛子！此四天下北，次有世界，名：有師子。如來於彼，或名：大牟尼，或名：苦行，或名：世所尊，或名：最勝田，或名：一切智，或名：善意，或名：清凈，或名：瑿羅跋那，或名：最上施，或名：苦行得……。如是等，其數十千，令諸眾生各別知見。
「諸佛子！此四天下東北
【現代漢語翻譯】 現代漢語譯本：像這樣，有成千上萬個世界，讓所有眾生各自都能看見並瞭解。 諸位佛子！在這個四天下（指我們所處的世界）的東方，緊接著有一個世界，名為『善護』。如來（佛的稱號）在那裡，有時被稱為『金剛』（比喻堅固不壞），有時被稱為『自在』（指不受束縛），有時被稱為『有智慧』，有時被稱為『難勝』（指難以戰勝），有時被稱為『云王』，有時被稱為『無諍』（指沒有爭論），有時被稱為『能為主』（指能夠成為主宰），有時被稱為『心歡喜』，有時被稱為『無與等』（指沒有可以與之相比的），有時被稱為『斷言論』（指斷絕一切言論）。像這樣，有成千上萬個世界，讓所有眾生各自都能看見並瞭解。 諸位佛子！在這個四天下的南方，緊接著有一個世界，名為『難忍』。如來在那裡，有時被稱為『帝釋』（天神之王），有時被稱為『寶稱』，有時被稱為『離垢』（指沒有污垢），有時被稱為『實語』（指說真實的話），有時被稱為『能調伏』（指能夠調伏眾生），有時被稱為『具足喜』，有時被稱為『大名稱』，有時被稱為『能利益』（指能夠利益眾生），有時被稱為『無邊』，有時被稱為『最勝』（指最殊勝的）。像這樣，有成千上萬個世界，讓所有眾生各自都能看見並瞭解。 諸位佛子！在這個四天下的西方，緊接著有一個世界，名為『親慧』。如來在那裡，有時被稱為『水天』，有時被稱為『喜見』，有時被稱為『最勝王』，有時被稱為『調伏天』，有時被稱為『真實慧』，有時被稱為『到究竟』（指達到最終的境界），有時被稱為『歡喜』，有時被稱為『法慧』，有時被稱為『所作已辦』（指該做的都已經做完），有時被稱為『善住』（指安住于善法）。像這樣，有成千上萬個世界，讓所有眾生各自都能看見並瞭解。 諸位佛子！在這個四天下的北方，緊接著有一個世界，名為『有師子』。如來在那裡，有時被稱為『大牟尼』（指偉大的聖人），有時被稱為『苦行』，有時被稱為『世所尊』（指世間所尊敬的），有時被稱為『最勝田』（指最殊勝的福田），有時被稱為『一切智』（指擁有一切智慧），有時被稱為『善意』，有時被稱為『清凈』，有時被稱為『瑿羅跋那』，有時被稱為『最上施』（指最上等的佈施），有時被稱為『苦行得』（指通過苦行而獲得）。像這樣，有成千上萬個世界，讓所有眾生各自都能看見並瞭解。 諸位佛子！在這個四天下的東北方
【English Translation】 English version: Like this, there are tens of thousands of such worlds, allowing all sentient beings to see and understand them individually. Oh, sons of the Buddha! To the east of this four-continent world (referring to our world), there is another world named 'Well-Protected'. The Tathagata (an epithet of the Buddha) there is sometimes called 'Vajra' (meaning indestructible), sometimes called 'Sovereign' (meaning unbound), sometimes called 'Wise', sometimes called 'Invincible', sometimes called 'Cloud King', sometimes called 'Non-Contention' (meaning without disputes), sometimes called 'Able to be the Lord', sometimes called 'Joyful Heart', sometimes called 'Unequaled' (meaning without equal), sometimes called 'Cessation of Discourse' (meaning the end of all discussions). Like this, there are tens of thousands of such worlds, allowing all sentient beings to see and understand them individually. Oh, sons of the Buddha! To the south of this four-continent world, there is another world named 'Difficult to Endure'. The Tathagata there is sometimes called 'Indra' (king of the gods), sometimes called 'Precious Name', sometimes called 'Immaculate' (meaning without defilement), sometimes called 'Truthful Speech' (meaning speaking truthfully), sometimes called 'Able to Subdue' (meaning able to subdue sentient beings), sometimes called 'Full of Joy', sometimes called 'Great Renown', sometimes called 'Able to Benefit' (meaning able to benefit sentient beings), sometimes called 'Boundless', sometimes called 'Supreme' (meaning most excellent). Like this, there are tens of thousands of such worlds, allowing all sentient beings to see and understand them individually. Oh, sons of the Buddha! To the west of this four-continent world, there is another world named 'Close Wisdom'. The Tathagata there is sometimes called 'Water God', sometimes called 'Joyful Sight', sometimes called 'Supreme King', sometimes called 'Subduing God', sometimes called 'True Wisdom', sometimes called 'Reached the Ultimate' (meaning reached the final state), sometimes called 'Joy', sometimes called 'Dharma Wisdom', sometimes called 'Task Accomplished' (meaning the task that needed to be done is completed), sometimes called 'Well-Abiding' (meaning abiding in good dharma). Like this, there are tens of thousands of such worlds, allowing all sentient beings to see and understand them individually. Oh, sons of the Buddha! To the north of this four-continent world, there is another world named 'Having Lions'. The Tathagata there is sometimes called 'Great Sage' (meaning great saint), sometimes called 'Ascetic Practice', sometimes called 'World Honored One' (meaning respected by the world), sometimes called 'Supreme Field' (meaning the most excellent field of merit), sometimes called 'Omniscient' (meaning possessing all wisdom), sometimes called 'Good Intention', sometimes called 'Pure', sometimes called 'Iravana', sometimes called 'Supreme Giving' (meaning the most excellent giving), sometimes called 'Attained Through Asceticism' (meaning attained through ascetic practices). Like this, there are tens of thousands of such worlds, allowing all sentient beings to see and understand them individually. Oh, sons of the Buddha! To the northeast of this four-continent world,
方，次有世界，名：妙觀察。如來於彼，或名：調伏魔，或名：成就，或名：息滅，或名：賢天，或名：離貪，或名：勝慧，或名：心平等，或名：無能勝，或名：智慧音，或名：難出現……。如是等，其數十千，令諸眾生各別知見。
「諸佛子！此四天下東南方，次有世界，名為：喜樂。如來於彼，或名：極威嚴，或名：光焰聚，或名：遍知，或名：秘密，或名：解脫，或名：性安住，或名：如法行，或名：凈眼王，或名：大勇健，或名：精進力……。如是等，其數十千，令諸眾生各別知見。
「諸佛子！此四天下西南方，次有世界，名：甚堅牢。如來於彼，或名：安住，或名：智王，或名：圓滿，或名：不動，或名：妙眼，或名：頂王，或名：自在音，或名：一切施，或名：持眾仙，或名：勝須彌……。如是等，其數十千，令諸眾生各別知見。
「諸佛子！此四天下西北方，次有世界，名為：妙地。如來於彼，或名：普遍，或名：光焰，或名：摩尼髻，或名：可憶念，或名：無上義，或名：常喜樂，或名：性清凈，或名：圓滿光，或名：修臂，或名：住本……。如是等，其數十千，令諸眾生各別知見。
「諸佛子！此四天下次下方，有世界，名為：焰慧。如來於彼，或名：集善根，或名
【現代漢語翻譯】 現代漢語譯本：佛子們，在這個世界的東方，還有一個世界，名為『妙觀察』。如來在那裡，有時名為『調伏魔』（降伏魔障者），有時名為『成就』（圓滿功德者），有時名為『息滅』（止息煩惱者），有時名為『賢天』（賢善的天人），有時名為『離貪』（遠離貪慾者），有時名為『勝慧』（殊勝智慧者），有時名為『心平等』（內心平等者），有時名為『無能勝』（無能戰勝者），有時名為『智慧音』（智慧之音），有時名為『難出現』（難以出現者）……。像這樣，有數萬個不同的名號，讓眾生各自知見。 佛子們，在這個世界的東南方，還有一個世界，名為『喜樂』。如來在那裡，有時名為『極威嚴』（極其威嚴者），有時名為『光焰聚』（光芒聚集者），有時名為『遍知』（無所不知者），有時名為『秘密』（秘密的教法），有時名為『解脫』（解脫煩惱者），有時名為『性安住』（安住于本性者），有時名為『如法行』（如法修行者），有時名為『凈眼王』（清凈之眼之王），有時名為『大勇健』（大勇猛者），有時名為『精進力』（精進之力）……。像這樣，有數萬個不同的名號，讓眾生各自知見。 佛子們，在這個世界的西南方，還有一個世界，名為『甚堅牢』。如來在那裡，有時名為『安住』（安住于禪定者），有時名為『智王』（智慧之王），有時名為『圓滿』（圓滿功德者），有時名為『不動』（不為所動者），有時名為『妙眼』（微妙之眼），有時名為『頂王』（頂上之王），有時名為『自在音』（自在之音），有時名為『一切施』（施捨一切者），有時名為『持眾仙』（持守眾仙者），有時名為『勝須彌』（殊勝的須彌山）……。像這樣，有數萬個不同的名號，讓眾生各自知見。 佛子們，在這個世界的西北方，還有一個世界，名為『妙地』。如來在那裡，有時名為『普遍』（普遍存在者），有時名為『光焰』（光芒火焰），有時名為『摩尼髻』（摩尼寶珠之髻），有時名為『可憶念』（值得憶念者），有時名為『無上義』（無上之義），有時名為『常喜樂』（常樂喜悅者），有時名為『性清凈』（本性清凈者），有時名為『圓滿光』（圓滿之光），有時名為『修臂』（修長之臂），有時名為『住本』（安住于根本者）……。像這樣，有數萬個不同的名號，讓眾生各自知見。 佛子們，在這個世界的下方，還有一個世界，名為『焰慧』。如來在那裡，有時名為『集善根』（積聚善根者），有時名為
【English Translation】 English version: 'Disciples of the Buddha, to the east of this world, there is another world named 『Wonderful Observation』. The Tathagata there is sometimes named 『Subduer of Mara』 (one who subdues demonic obstacles), sometimes named 『Accomplishment』 (one who has perfected merits), sometimes named 『Cessation』 (one who has ceased afflictions), sometimes named 『Virtuous Deva』 (virtuous celestial being), sometimes named 『Free from Greed』 (one who is free from greed), sometimes named 『Superior Wisdom』 (one with superior wisdom), sometimes named 『Equanimity of Mind』 (one with an equal mind), sometimes named 『Invincible』 (one who cannot be defeated), sometimes named 『Voice of Wisdom』 (the voice of wisdom), sometimes named 『Rare Appearance』 (one who is rare to appear)…. Like this, there are tens of thousands of different names, allowing each sentient being to perceive them individually.' 'Disciples of the Buddha, to the southeast of this world, there is another world named 『Joyful Bliss』. The Tathagata there is sometimes named 『Extreme Majesty』 (one with extreme majesty), sometimes named 『Gathering of Flames』 (a gathering of flames of light), sometimes named 『Omniscient』 (one who knows all), sometimes named 『Secret』 (secret teachings), sometimes named 『Liberation』 (one who is liberated from afflictions), sometimes named 『Abiding in Nature』 (one who abides in their true nature), sometimes named 『Righteous Conduct』 (one who practices righteously), sometimes named 『King of Pure Eyes』 (king of pure eyes), sometimes named 『Great Courage』 (one with great courage), sometimes named 『Power of Diligence』 (the power of diligence)…. Like this, there are tens of thousands of different names, allowing each sentient being to perceive them individually.' 'Disciples of the Buddha, to the southwest of this world, there is another world named 『Extremely Firm』. The Tathagata there is sometimes named 『Abiding』 (one who abides in meditation), sometimes named 『King of Wisdom』 (king of wisdom), sometimes named 『Perfection』 (one who has perfected merits), sometimes named 『Immovable』 (one who is not moved), sometimes named 『Subtle Eye』 (subtle eye), sometimes named 『King of the Crown』 (king of the crown), sometimes named 『Free Sound』 (free sound), sometimes named 『Giver of All』 (one who gives all), sometimes named 『Holder of Sages』 (one who holds the sages), sometimes named 『Superior Mount Sumeru』 (superior Mount Sumeru)…. Like this, there are tens of thousands of different names, allowing each sentient being to perceive them individually.' 'Disciples of the Buddha, to the northwest of this world, there is another world named 『Wonderful Land』. The Tathagata there is sometimes named 『Universal』 (one who is universally present), sometimes named 『Flames of Light』 (flames of light), sometimes named 『Mani Jewel Topknot』 (topknot of mani jewel), sometimes named 『Worthy of Remembrance』 (one who is worthy of remembrance), sometimes named 『Supreme Meaning』 (supreme meaning), sometimes named 『Constant Joy』 (one who is constantly joyful), sometimes named 『Purity of Nature』 (one who is pure in nature), sometimes named 『Perfect Light』 (perfect light), sometimes named 『Cultivated Arm』 (cultivated arm), sometimes named 『Abiding in the Root』 (one who abides in the root)…. Like this, there are tens of thousands of different names, allowing each sentient being to perceive them individually.' 'Disciples of the Buddha, below this world, there is another world named 『Flame Wisdom』. The Tathagata there is sometimes named 『Accumulator of Good Roots』 (one who accumulates good roots), sometimes named'
：師子相，或名：猛利慧，或名：金色焰，或名：一切知識，或名：究竟音，或名：作利益，或名：到究竟，或名：真實天，或名：普遍勝……。如是等，其數十千，令諸眾生各別知見。
「諸佛子！此四天下次上方，有世界，名曰：持地。如來於彼，或名：有智慧，或名：清凈面，或名：覺慧，或名：上首，或名：行莊嚴，或名：發歡喜，或名：意成滿，或名：如盛火，或名：持戒，或名：一道……。如是等，其數十千，令諸眾生各別知見。
「諸佛子！此娑婆世界有百億四天下，如來於中，有百億萬種種名號，令諸眾生各別知見。
「諸佛子！此娑婆世界東，次有世界，名為：密訓。如來於彼，或名：平等，或名：殊勝，或名：安慰，或名：開曉意，或名：聞慧，或名：真實語，或名：得自在，或名：最勝身，或名：大勇猛，或名：無等智……。如是等百億萬種種名號，令諸眾生各別知見。
「諸佛子！此娑婆世界南，次有世界，名曰：豐溢。如來於彼，或名：本性，或名：勤意，或名：無上尊，或名：大智炬，或名：無所依，或名：光明藏，或名：智慧藏，或名：福德藏，或名：天中天，或名：大自在……。如是等百億萬種種名號，令諸眾生各別知見。
「諸佛子！此娑婆世界
【現代漢語翻譯】 現代漢語譯本：『師子相』（獅子的形象），又名『猛利慧』（猛烈的智慧），又名『金色焰』（金色的火焰），又名『一切知識』，又名『究竟音』（最終的聲音），又名『作利益』（帶來利益），又名『到究竟』（達到最終），又名『真實天』（真實的聖者），又名『普遍勝』（普遍的勝利）……。像這樣，有成千上萬個名號，讓眾生各自了解和見到。 『諸佛子！』（各位佛的弟子），此四天下（指一個須彌山及其周圍四大洲）的上方，有一個世界，名為『持地』。如來（佛）在那裡，又名『有智慧』，又名『清凈面』，又名『覺慧』（覺悟的智慧），又名『上首』（首領），又名『行莊嚴』（行為莊嚴），又名『發歡喜』（引發歡喜），又名『意成滿』（心意圓滿），又名『如盛火』（像旺盛的火焰），又名『持戒』（遵守戒律），又名『一道』（唯一的道路）……。像這樣，有成千上萬個名號，讓眾生各自了解和見到。 『諸佛子！』此娑婆世界（我們所處的世界）有百億個四天下，如來在其中，有百億萬種不同的名號，讓眾生各自了解和見到。 『諸佛子！』此娑婆世界的東方，依次有一個世界，名為『密訓』。如來在那裡，又名『平等』，又名『殊勝』（特別殊勝），又名『安慰』，又名『開曉意』（開啟智慧），又名『聞慧』（聽聞的智慧），又名『真實語』（真實的話語），又名『得自在』（獲得自在），又名『最勝身』（最殊勝的身體），又名『大勇猛』（大勇猛），又名『無等智』（無與倫比的智慧）……。像這樣，有百億萬種不同的名號，讓眾生各自了解和見到。 『諸佛子！』此娑婆世界的南方，依次有一個世界，名為『豐溢』。如來在那裡，又名『本性』（根本的性質），又名『勤意』（勤奮的意念），又名『無上尊』（至高無上的尊者），又名『大智炬』（大智慧的火炬），又名『無所依』（無所依賴），又名『光明藏』（光明的寶藏），又名『智慧藏』（智慧的寶藏），又名『福德藏』（福德的寶藏），又名『天中天』（天上的天），又名『大自在』（大自在）……。像這樣，有百億萬種不同的名號，讓眾生各自了解和見到。 『諸佛子！』此娑婆世界
【English Translation】 English version: 'Lion Appearance', also named 'Fierce Wisdom', also named 'Golden Flame', also named 'All Knowledge', also named 'Ultimate Sound', also named 'Creating Benefit', also named 'Reaching the Ultimate', also named 'True Celestial', also named 'Universal Victory'.... Like these, there are tens of thousands of names, allowing all beings to each understand and see. 'Oh, Buddhas' disciples!' Above this four-continent world (referring to a Mount Sumeru and the four continents around it), there is a world named 'Sustaining Earth'. The Tathagata (Buddha) there is also named 'Having Wisdom', also named 'Pure Face', also named 'Awakened Wisdom', also named 'Chief', also named 'Conduct Adornment', also named 'Generating Joy', also named 'Mind Fulfillment', also named 'Like Blazing Fire', also named 'Observing Precepts', also named 'One Path'.... Like these, there are tens of thousands of names, allowing all beings to each understand and see. 'Oh, Buddhas' disciples!' This Saha world (the world we live in) has a hundred billion four-continent worlds. The Tathagata within them has a hundred billion different names, allowing all beings to each understand and see. 'Oh, Buddhas' disciples!' To the east of this Saha world, there is a world named 'Secret Training'. The Tathagata there is also named 'Equality', also named 'Superior', also named 'Comfort', also named 'Opening Understanding', also named 'Hearing Wisdom', also named 'True Speech', also named 'Gaining Freedom', also named 'Most Superior Body', also named 'Great Courage', also named 'Unequaled Wisdom'.... Like these, there are a hundred billion different names, allowing all beings to each understand and see. 'Oh, Buddhas' disciples!' To the south of this Saha world, there is a world named 'Abundant Overflow'. The Tathagata there is also named 'Original Nature', also named 'Diligent Mind', also named 'Supreme Venerable', also named 'Great Wisdom Torch', also named 'Without Reliance', also named 'Light Treasury', also named 'Wisdom Treasury', also named 'Merit Treasury', also named 'Heaven of Heavens', also named 'Great Freedom'.... Like these, there are a hundred billion different names, allowing all beings to each understand and see. 'Oh, Buddhas' disciples!' This Saha world
西，次有世界，名為：離垢。如來於彼，或名：意成，或名：知道，或名：安住本，或名：能解縛，或名：通達義，或名：樂分別，或名：最勝見，或名：調伏行，或名：眾苦行，或名：具足力……。如是等百億萬種種名號，令諸眾生各別知見。
「諸佛子！此娑婆世界北，次有世界，名曰：豐樂。如來於彼，或名：薝蔔華色，或名：日藏，或名：善住，或名：現神通，或名：性超邁，或名：慧日，或名：無礙，或名：如月現，或名：迅疾風，或名：清凈身……。如是等百億萬種種名號，令諸眾生各別知見。
「諸佛子！此娑婆世界東北方，次有世界，名為：攝取。如來於彼，或名：永離苦，或名：普解脫，或名：大伏藏，或名：解脫智，或名：過去藏，或名：寶光明，或名：離世間，或名：無礙地，或名：凈信藏，或名：心不動……。如是等百億萬種種名號，令諸眾生各別知見。
「諸佛子！此娑婆世界東南方，次有世界，名為：饒益。如來於彼，或名：現光明，或名：盡智，或名：美音，或名：勝根，或名：莊嚴蓋，或名：精進根，或名：到分別彼岸，或名：勝定，或名：簡言辭，或名：智慧海……。如是等百億萬種種名號，令諸眾生各別知見。
「諸佛子！此娑婆世界西南方，次有世
【現代漢語翻譯】 現代漢語譯本： 「在西方，有一個世界，名為『離垢』。那裡的如來，有時被稱為『意成』（意念成就者），有時被稱為『知道』（覺知者），有時被稱為『安住本』（安住于根本者），有時被稱為『能解縛』（能解脫束縛者），有時被稱為『通達義』（通達真義者），有時被稱為『樂分別』（樂於辨別者），有時被稱為『最勝見』（具有最殊勝見解者），有時被稱為『調伏行』（調伏自身行為者），有時被稱為『眾苦行』（經歷眾苦修行者），有時被稱為『具足力』（具足力量者）……。像這樣有百億萬種不同的名號，讓眾生各自了解和認識。 『諸佛子！在這個娑婆世界（我們所處的世界）的北方，有一個世界，名為『豐樂』。那裡的如來，有時被稱為『薝蔔華色』（像薝蔔花顏色一樣），有時被稱為『日藏』（如太陽般的光芒），有時被稱為『善住』（安住于善），有時被稱為『現神通』（展現神通者），有時被稱為『性超邁』（本性超越者），有時被稱為『慧日』（智慧如太陽般），有時被稱為『無礙』（無所障礙者），有時被稱為『如月現』（如月亮般顯現），有時被稱為『迅疾風』（如迅疾的風），有時被稱為『清凈身』（清凈之身）……。像這樣有百億萬種不同的名號，讓眾生各自了解和認識。 『諸佛子！在這個娑婆世界的東北方，有一個世界，名為『攝取』。那裡的如來，有時被稱為『永離苦』（永遠脫離痛苦者），有時被稱為『普解脫』（普遍解脫者），有時被稱為『大伏藏』（巨大的寶藏），有時被稱為『解脫智』（解脫的智慧），有時被稱為『過去藏』（過去的一切），有時被稱為『寶光明』（如寶般的光明），有時被稱為『離世間』（脫離世俗者），有時被稱為『無礙地』（無所障礙的境界），有時被稱為『凈信藏』（清凈信仰的寶藏），有時被稱為『心不動』（內心不動搖者）……。像這樣有百億萬種不同的名號，讓眾生各自了解和認識。 『諸佛子！在這個娑婆世界的東南方，有一個世界，名為『饒益』。那裡的如來，有時被稱為『現光明』（展現光明者），有時被稱為『盡智』（窮盡一切的智慧），有時被稱為『美音』（美妙的聲音），有時被稱為『勝根』（殊勝的根基），有時被稱為『莊嚴蓋』（莊嚴的覆蓋），有時被稱為『精進根』（精進的根基），有時被稱為『到分別彼岸』（到達分別的彼岸），有時被稱為『勝定』（殊勝的禪定），有時被稱為『簡言辭』（簡潔的言辭），有時被稱為『智慧海』（智慧的海洋）……。像這樣有百億萬種不同的名號，讓眾生各自了解和認識。 『諸佛子！在這個娑婆世界的西南方，有一個世界，
【English Translation】 English version: 'To the west, there is a world named 'Free from Defilement' (離垢). The Tathagata (如來) there is sometimes called 'Accomplishment of Mind' (意成), sometimes 'Knower' (知道), sometimes 'Abiding in the Basis' (安住本), sometimes 'Liberator from Bonds' (能解縛), sometimes 'Understanding of Meaning' (通達義), sometimes 'Fond of Discernment' (樂分別), sometimes 'Supreme Vision' (最勝見), sometimes 'Subduing Conduct' (調伏行), sometimes 'Practicing through Suffering' (眾苦行), sometimes 'Possessing Power' (具足力)... In this way, there are hundreds of billions of different names, allowing all beings to know and perceive them individually.' 'Oh, Buddhas' children! To the north of this Saha world (娑婆世界), there is a world named 'Abundant Joy' (豐樂). The Tathagata there is sometimes called 'Color of Champak Flower' (薝蔔華色), sometimes 'Sun Treasury' (日藏), sometimes 'Well Abiding' (善住), sometimes 'Manifesting Supernatural Powers' (現神通), sometimes 'Transcending Nature' (性超邁), sometimes 'Sun of Wisdom' (慧日), sometimes 'Unobstructed' (無礙), sometimes 'Appearing like the Moon' (如月現), sometimes 'Swift Wind' (迅疾風), sometimes 'Pure Body' (清凈身)... In this way, there are hundreds of billions of different names, allowing all beings to know and perceive them individually.' 'Oh, Buddhas' children! To the northeast of this Saha world, there is a world named 'Gathering' (攝取). The Tathagata there is sometimes called 'Eternally Free from Suffering' (永離苦), sometimes 'Universal Liberation' (普解脫), sometimes 'Great Hidden Treasure' (大伏藏), sometimes 'Wisdom of Liberation' (解脫智), sometimes 'Past Treasury' (過去藏), sometimes 'Precious Light' (寶光明), sometimes 'Detached from the World' (離世間), sometimes 'Unobstructed Ground' (無礙地), sometimes 'Pure Faith Treasury' (凈信藏), sometimes 'Unwavering Mind' (心不動)... In this way, there are hundreds of billions of different names, allowing all beings to know and perceive them individually.' 'Oh, Buddhas' children! To the southeast of this Saha world, there is a world named 'Beneficial' (饒益). The Tathagata there is sometimes called 'Manifesting Light' (現光明), sometimes 'Exhaustive Wisdom' (盡智), sometimes 'Beautiful Sound' (美音), sometimes 'Superior Roots' (勝根), sometimes 'Adorned Canopy' (莊嚴蓋), sometimes 'Roots of Diligence' (精進根), sometimes 'Reaching the Other Shore of Discrimination' (到分別彼岸), sometimes 'Superior Samadhi' (勝定), sometimes 'Concise Words' (簡言辭), sometimes 'Ocean of Wisdom' (智慧海)... In this way, there are hundreds of billions of different names, allowing all beings to know and perceive them individually.' 'Oh, Buddhas' children! To the southwest of this Saha world, there is a world,
界，名為：鮮少。如來於彼，或名：牟尼主，或名：具眾寶，或名：世解脫，或名：遍知根，或名：勝言辭，或名：明瞭見，或名：根自在，或名：大仙師，或名：開導業，或名：金剛師子……。如是等百億萬種種名號，令諸眾生各別知見。
「諸佛子！此娑婆世界西北方，次有世界，名為：歡喜。如來於彼，或名：妙華聚，或名：栴檀蓋，或名：蓮華藏，或名：超越諸法，或名：法寶，或名：復出生，或名：凈妙蓋，或名：廣大眼，或名：有善法，或名：專念法，或名：網藏……。如是等百億萬種種名號，令諸眾生各別知見。
「諸佛子！此娑婆世界次下方，有世界，名為：關𨷲。如來於彼，或名：發起焰，或名：調伏毒，或名：帝釋弓，或名：無常所，或名：覺悟本，或名：斷增長，或名：大速疾，或名：常樂施，或名：分別道，或名：摧伏幢……。如是等百億萬種種名號，令諸眾生各別知見。
「諸佛子！此娑婆世界次上方，有世界，名曰：振音。如來於彼，或名：勇猛幢，或名：無量寶，或名：樂大施，或名：天光，或名：吉興，或名：超境界，或名：一切主，或名：不退輪，或名：離眾惡，或名：一切智……。如是等百億萬種種名號，令諸眾生各別知見。
「諸佛子！如娑婆世界
【現代漢語翻譯】 現代漢語譯本 『諸位佛子！』有一個世界，名為『鮮少』。如來在那裡的名號，有時稱為『牟尼主』（Muni，意為聖人，主宰），有時稱為『具眾寶』（擁有眾多珍寶），有時稱為『世解脫』（從世間解脫），有時稱為『遍知根』（通曉一切的根源），有時稱為『勝言辭』（殊勝的言辭），有時稱為『明瞭見』（清晰的見解），有時稱為『根自在』（根的自在），有時稱為『大仙師』（偉大的導師），有時稱為『開導業』（開啟引導的業力），有時稱為『金剛師子』（金剛般的獅子）……。像這樣有百億萬種不同的名號，讓眾生各自了解和認識。 『諸位佛子！』這個娑婆世界（Saha，意為堪忍）的西北方，有一個世界，名為『歡喜』。如來在那裡的名號，有時稱為『妙華聚』（美妙的花朵聚集），有時稱為『栴檀蓋』（旃檀木的傘蓋），有時稱為『蓮華藏』（蓮花的寶藏），有時稱為『超越諸法』（超越一切法），有時稱為『法寶』（佛法的珍寶），有時稱為『復出生』（再次出生），有時稱為『凈妙蓋』（清凈美妙的傘蓋），有時稱為『廣大眼』（廣大的眼睛），有時稱為『有善法』（擁有善法），有時稱為『專念法』（專注于正法的修行），有時稱為『網藏』（網狀的寶藏）……。像這樣有百億萬種不同的名號，讓眾生各自了解和認識。 『諸位佛子！』這個娑婆世界的下方，有一個世界，名為『關𨷲』。如來在那裡的名號，有時稱為『發起焰』（發起火焰），有時稱為『調伏毒』（調伏毒害），有時稱為『帝釋弓』（帝釋天的弓），有時稱為『無常所』（無常的處所），有時稱為『覺悟本』（覺悟的根本），有時稱為『斷增長』（斷除增長），有時稱為『大速疾』（非常迅速），有時稱為『常樂施』（恒常喜樂佈施），有時稱為『分別道』（分別道路），有時稱為『摧伏幢』（摧毀降伏的旗幟）……。像這樣有百億萬種不同的名號，讓眾生各自了解和認識。 『諸位佛子！』這個娑婆世界的上方，有一個世界，名為『振音』。如來在那裡的名號，有時稱為『勇猛幢』（勇猛的旗幟），有時稱為『無量寶』（無量的珍寶），有時稱為『樂大施』（喜樂大布施），有時稱為『天光』（天上的光芒），有時稱為『吉興』（吉祥興盛），有時稱為『超境界』（超越境界），有時稱為『一切主』（一切的主宰），有時稱為『不退輪』（不退轉的法輪），有時稱為『離眾惡』（遠離一切惡），有時稱為『一切智』（一切的智慧）……。像這樣有百億萬種不同的名號，讓眾生各自了解和認識。 『諸位佛子！』像娑婆世界一樣，
【English Translation】 English version 'Disciples of the Buddha!' There is a world named 'Few'. The Tathagata (如來, Thus Come One) there is sometimes called 'Muni Lord' (Muni, meaning sage, lord), sometimes called 'Possessor of Many Treasures', sometimes called 'World Liberation', sometimes called 'Knower of All Roots', sometimes called 'Victorious Speech', sometimes called 'Clear Vision', sometimes called 'Freedom of Roots', sometimes called 'Great Immortal Teacher', sometimes called 'Initiator of Karma', sometimes called 'Vajra Lion' (Vajra, meaning diamond)…. In this way, there are hundreds of millions of different names, allowing all beings to understand and perceive them individually. 'Disciples of the Buddha!' To the northwest of this Saha world (娑婆, meaning endurance), there is a world named 'Joy'. The Tathagata there is sometimes called 'Gathering of Wonderful Flowers', sometimes called 'Sandalwood Canopy', sometimes called 'Lotus Treasury', sometimes called 'Transcending All Dharmas', sometimes called 'Dharma Treasure', sometimes called 'Rebirth', sometimes called 'Pure and Wonderful Canopy', sometimes called 'Vast Eye', sometimes called 'Possessor of Good Dharmas', sometimes called 'Focused Dharma', sometimes called 'Net Treasury'…. In this way, there are hundreds of millions of different names, allowing all beings to understand and perceive them individually. 'Disciples of the Buddha!' Below this Saha world, there is a world named 'Guan𨷲'. The Tathagata there is sometimes called 'Initiating Flame', sometimes called 'Subduing Poison', sometimes called 'Indra's Bow' (Indra, a deity), sometimes called 'Place of Impermanence', sometimes called 'Awakening Root', sometimes called 'Cutting Off Growth', sometimes called 'Great Speed', sometimes called 'Constant Joyful Giving', sometimes called 'Distinguishing Paths', sometimes called 'Crushing Banner'…. In this way, there are hundreds of millions of different names, allowing all beings to understand and perceive them individually. 'Disciples of the Buddha!' Above this Saha world, there is a world named 'Vibrating Sound'. The Tathagata there is sometimes called 'Valiant Banner', sometimes called 'Immeasurable Treasure', sometimes called 'Joyful Great Giving', sometimes called 'Heavenly Light', sometimes called 'Auspicious Prosperity', sometimes called 'Transcending Boundaries', sometimes called 'Lord of All', sometimes called 'Non-Retreating Wheel', sometimes called 'Away from All Evils', sometimes called 'All Wisdom'…. In this way, there are hundreds of millions of different names, allowing all beings to understand and perceive them individually. 'Disciples of the Buddha!' Like the Saha world,
，如是東方百千億無數無量，無邊無等，不可數、不可稱、不可思、不可量、不可說，盡法界、虛空界、諸世界中，如來名號，種種不同；南、西、北方，四維、上、下，亦復如是。如世尊昔為菩薩時，以種種談論、種種語言、種種音聲，種種業，種種報，種種處，種種方便、種種根，種種信解、種種地位而得成熟，亦令眾生如是知見而為說法。」
四聖諦品第八
爾時，文殊師利菩薩摩訶薩告諸菩薩言：
「諸佛子！苦聖諦，此娑婆世界中，或名：罪，或名：逼迫，或名：變異，或名：攀緣，或名：聚，或名：刺，或名：依根，或名：虛誑，或名：癰瘡處，或名：愚夫行。諸佛子！苦集聖諦，此娑婆世界中，或名：繫縛，或名：滅壞，或名：愛著義，或名：妄覺念，或名：趣入，或名：決定，或名：網，或名：戲論，或名：隨行，或名：顛倒根。諸佛子！苦滅聖諦，此娑婆世界中，或名：無諍，或名：離塵，或名：寂靜，或名：無相，或名：無沒，或名：無自性，或名：無障礙，或名：滅，或名：體真實，或名：住自性。諸佛子！苦滅道聖諦，此娑婆世界中，或名：一乘，或名：趣寂，或名：導引，或名：究竟無分別，或名：平等，或名：舍擔，或名：無所趣，或名：隨聖意，或名：仙人行，或
【現代漢語翻譯】 現代漢語譯本：像這樣，在東方百千億無數無量、無邊無等、不可數、不可稱、不可思、不可量、不可說，遍及法界（一切諸法所存在的界限）、虛空界（空無邊際的界限）、各個世界中，如來（佛的稱號）的名號，種種不同；南方、西方、北方，四維（東南、東北、西南、西北）、上方、下方，也都是這樣。就像世尊（佛的尊稱）過去作為菩薩（覺悟的有情）時，用種種談論、種種語言、種種音聲、種種行為、種種果報、種種處所、種種方便、種種根基、種種信解、種種地位而使眾生得以成熟，也讓眾生像這樣知見而為他們說法。」， 四聖諦品第八 這時，文殊師利菩薩摩訶薩（大菩薩）告訴各位菩薩說： 『各位佛子！苦聖諦（四聖諦之一，指人生是苦的真理），在這個娑婆世界（我們所居住的世界）中，有時稱為：罪、有時稱為：逼迫、有時稱為：變異、有時稱為：攀緣、有時稱為：聚、有時稱為：刺、有時稱為：依根、有時稱為：虛誑、有時稱為：癰瘡處、有時稱為：愚夫行。各位佛子！苦集聖諦（四聖諦之一，指苦的根源是集諦），在這個娑婆世界中，有時稱為：繫縛、有時稱為：滅壞、有時稱為：愛著義、有時稱為：妄覺念、有時稱為：趣入、有時稱為：決定、有時稱為：網、有時稱為：戲論、有時稱為：隨行、有時稱為：顛倒根。各位佛子！苦滅聖諦（四聖諦之一，指滅除苦的真理），在這個娑婆世界中，有時稱為：無諍、有時稱為：離塵、有時稱為：寂靜、有時稱為：無相、有時稱為：無沒、有時稱為：無自性、有時稱為：無障礙、有時稱為：滅、有時稱為：體真實、有時稱為：住自性。各位佛子！苦滅道聖諦（四聖諦之一，指滅苦的方法），在這個娑婆世界中，有時稱為：一乘、有時稱為：趣寂、有時稱為：導引、有時稱為：究竟無分別、有時稱為：平等、有時稱為：舍擔、有時稱為：無所趣、有時稱為：隨聖意、有時稱為：仙人行、有時
【English Translation】 English version: Thus, in the east, in hundreds of thousands of billions, immeasurable, boundless, unequaled, uncountable, inexpressible, inconceivable, unquantifiable, unspeakable, throughout the entire Dharma Realm (the realm where all dharmas exist), the Space Realm (the boundless realm of space), and all the worlds, the Tathagata's (title for a Buddha) names are various and different; in the south, west, north, the four intermediate directions (southeast, northeast, southwest, northwest), above, and below, it is also the same. Just as the World Honored One (another title for the Buddha) in the past, when he was a Bodhisattva (an enlightened being), used various discussions, various languages, various sounds, various actions, various retributions, various places, various skillful means, various faculties, various beliefs and understandings, and various stages to bring beings to maturity, he also caused beings to have such knowledge and understanding and preached the Dharma for them.』 Chapter Eight: The Four Noble Truths At that time, the Bodhisattva Mahasattva (great Bodhisattva) Manjushri addressed all the Bodhisattvas, saying: 『Noble sons of the Buddha! The Noble Truth of Suffering (one of the Four Noble Truths, referring to the truth that life is suffering), in this Saha world (the world we inhabit), is sometimes called: sin, sometimes called: oppression, sometimes called: change, sometimes called: clinging, sometimes called: gathering, sometimes called: thorn, sometimes called: relying on roots, sometimes called: falsehood, sometimes called: a place of sores, sometimes called: the actions of fools. Noble sons of the Buddha! The Noble Truth of the Origin of Suffering (one of the Four Noble Truths, referring to the truth that the origin of suffering is attachment), in this Saha world, is sometimes called: bondage, sometimes called: destruction, sometimes called: the meaning of attachment, sometimes called: deluded thoughts, sometimes called: entering, sometimes called: determination, sometimes called: net, sometimes called: play of concepts, sometimes called: following, sometimes called: the root of inversion. Noble sons of the Buddha! The Noble Truth of the Cessation of Suffering (one of the Four Noble Truths, referring to the truth of the cessation of suffering), in this Saha world, is sometimes called: non-contention, sometimes called: detachment from defilement, sometimes called: tranquility, sometimes called: no-form, sometimes called: no-extinction, sometimes called: no-self-nature, sometimes called: no-obstacle, sometimes called: cessation, sometimes called: the true essence, sometimes called: abiding in self-nature. Noble sons of the Buddha! The Noble Truth of the Path to the Cessation of Suffering (one of the Four Noble Truths, referring to the method to end suffering), in this Saha world, is sometimes called: the One Vehicle, sometimes called: approaching tranquility, sometimes called: guidance, sometimes called: ultimate non-discrimination, sometimes called: equality, sometimes called: relinquishing burdens, sometimes called: nowhere to go, sometimes called: following the holy intention, sometimes called: the practice of sages, sometimes
名：十藏。諸佛子！此娑婆世界說四聖諦，有如是等四百億十千名；隨眾生心，悉令調伏。
「諸佛子！此娑婆世界所言苦聖諦者，彼密訓世界中，或名：營求根，或名：不出離，或名：繫縛本，或名：作所不應作，或名：普斗諍，或名：分析悉無力，或名：作所依，或名：極苦，或名：躁動，或名：形狀物。諸佛子！所言苦集聖諦者，彼密訓世界中，或名：順生死，或名：染著，或名：燒然，或名：流轉，或名：敗壞根，或名：續諸有，或名：惡行，或名：愛著，或名：病源，或名：分數。諸佛子！所言苦滅聖諦者，彼密訓世界中，或名：第一義，或名：出離，或名：可讚嘆，或名：安隱，或名：善入處，或名：調伏，或名：一分，或名：無罪，或名：離貪，或名：決定。諸佛子！所言苦滅道聖諦者，彼密訓世界中，或名：猛將，或名：上行，或名：超出，或名：有方便，或名：平等眼，或名：離邊，或名：了悟，或名：攝取，或名：最勝眼，或名：觀方。諸佛子！密訓世界說四聖諦，有如是等四百億十千名；隨眾生心，悉令調伏。
「諸佛子！此娑婆世界所言苦聖諦者，彼最勝世界中，或名：恐怖，或名：分段，或名：可厭惡，或名：須承事，或名：變異，或名：招引怨，或名：能欺奪，或名：難共
【現代漢語翻譯】 現代漢語譯本： 名號有十藏（十種蘊藏）。諸位佛子！這個娑婆世界宣說四聖諦（苦、集、滅、道四種真理），有這樣四百億十千種不同的名稱；這些名稱隨著眾生的心意而變化，都能使他們得到調伏。
諸位佛子！這個娑婆世界所說的苦聖諦，在密訓世界中，或者叫做『營求根』（追求的根源），或者叫做『不出離』（無法脫離），或者叫做『繫縛本』（束縛的根本），或者叫做『作所不應作』（做不應該做的事），或者叫做『普斗諍』（普遍的爭鬥），或者叫做『分析悉無力』（分析也無能為力），或者叫做『作所依』（所依賴的事物），或者叫做『極苦』（極度的痛苦），或者叫做『躁動』（煩躁不安），或者叫做『形狀物』（有形的事物）。
諸位佛子！所說的苦集聖諦，在密訓世界中，或者叫做『順生死』（順應生死輪迴），或者叫做『染著』（被污染執著），或者叫做『燒然』（被燃燒），或者叫做『流轉』（流轉不息），或者叫做『敗壞根』（敗壞的根源），或者叫做『續諸有』（延續各種存在），或者叫做『惡行』（不好的行為），或者叫做『愛著』（愛戀執著），或者叫做『病源』（疾病的根源），或者叫做『分數』（分割的部分）。
諸位佛子！所說的苦滅聖諦，在密訓世界中，或者叫做『第一義』（最高的真理），或者叫做『出離』（脫離），或者叫做『可讚嘆』（值得讚歎），或者叫做『安隱』（安穩平靜），或者叫做『善入處』（好的進入之處），或者叫做『調伏』（調伏煩惱），或者叫做『一分』（一部分），或者叫做『無罪』（沒有罪過），或者叫做『離貪』（遠離貪慾），或者叫做『決定』（確定不移）。
諸位佛子！所說的苦滅道聖諦，在密訓世界中，或者叫做『猛將』（勇猛的將領），或者叫做『上行』（向上提升），或者叫做『超出』（超越），或者叫做『有方便』（有方便的方法），或者叫做『平等眼』（平等看待一切的眼睛），或者叫做『離邊』（遠離極端），或者叫做『了悟』（徹底明白），或者叫做『攝取』（攝取精華），或者叫做『最勝眼』（最殊勝的眼睛），或者叫做『觀方』（觀察方向）。
諸位佛子！密訓世界宣說四聖諦，有這樣四百億十千種不同的名稱；這些名稱隨著眾生的心意而變化，都能使他們得到調伏。
諸位佛子！這個娑婆世界所說的苦聖諦，在最勝世界中，或者叫做『恐怖』（令人恐懼），或者叫做『分段』（分段的），或者叫做『可厭惡』（令人厭惡），或者叫做『須承事』（需要侍奉），或者叫做『變異』（變化無常），或者叫做『招引怨』（招來怨恨），或者叫做『能欺奪』（能夠欺騙奪取），或者叫做『難共』（難以共處）。
【English Translation】 English version: Names: Ten Treasuries. Oh, sons of the Buddhas! This Saha world speaks of the Four Noble Truths (duhkha, samudaya, nirodha, marga), having four hundred billion and ten thousand such names; according to the minds of sentient beings, they are all subdued.
Oh, sons of the Buddhas! What this Saha world calls the Noble Truth of Suffering, in the Secret Training world, is sometimes called 'Root of Seeking,' sometimes 'Non-Departure,' sometimes 'Essence of Bondage,' sometimes 'Doing What Should Not Be Done,' sometimes 'Universal Strife,' sometimes 'Powerless to Analyze,' sometimes 'That Which Is Relied Upon,' sometimes 'Extreme Suffering,' sometimes 'Agitation,' sometimes 'Formed Object.'
Oh, sons of the Buddhas! What is called the Noble Truth of the Cause of Suffering, in the Secret Training world, is sometimes called 'Following Birth and Death,' sometimes 'Attachment,' sometimes 'Burning,' sometimes 'Transmigration,' sometimes 'Root of Decay,' sometimes 'Continuing Existences,' sometimes 'Evil Conduct,' sometimes 'Affection,' sometimes 'Source of Disease,' sometimes 'Division.'
Oh, sons of the Buddhas! What is called the Noble Truth of the Cessation of Suffering, in the Secret Training world, is sometimes called 'Ultimate Meaning,' sometimes 'Departure,' sometimes 'Praiseworthy,' sometimes 'Peaceful,' sometimes 'Good Place of Entry,' sometimes 'Subduing,' sometimes 'A Portion,' sometimes 'Without Fault,' sometimes 'Free from Greed,' sometimes 'Definite.'
Oh, sons of the Buddhas! What is called the Noble Truth of the Path to the Cessation of Suffering, in the Secret Training world, is sometimes called 'Fierce General,' sometimes 'Ascending,' sometimes 'Transcending,' sometimes 'Having Expedient Means,' sometimes 'Equal Eye,' sometimes 'Free from Extremes,' sometimes 'Enlightenment,' sometimes 'Grasping,' sometimes 'Supreme Eye,' sometimes 'Observing Directions.'
Oh, sons of the Buddhas! The Secret Training world speaks of the Four Noble Truths, having four hundred billion and ten thousand such names; according to the minds of sentient beings, they are all subdued.
Oh, sons of the Buddhas! What this Saha world calls the Noble Truth of Suffering, in the Most Excellent world, is sometimes called 'Terror,' sometimes 'Segmented,' sometimes 'Detestable,' sometimes 'Needing Service,' sometimes 'Change,' sometimes 'Inviting Enmity,' sometimes 'Able to Deceive and Plunder,' sometimes 'Difficult to Share.'
事，或名：妄分別，或名：有勢力。諸佛子！所言苦集聖諦者，彼最勝世界中，或名：敗壞，或名：癡根，或名：大怨，或名：利刃，或名：滅味，或名：仇對，或名：非己物，或名：惡導引，或名：增黑闇，或名：壞善利。諸佛子！所言苦滅聖諦者，彼最勝世界中，或名：大義，或名：饒益，或名：義中義，或名：無量，或名：所應見，或名：離分別，或名：最上調伏，或名：常平等，或名：可同住，或名：無為。諸佛子！所言苦滅道聖諦者，彼最勝世界中，或名：能燒然，或名：最上品，或名：決定，或名：無能破，或名：深方便，或名：出離，或名：不下劣，或名：通達，或名：解脫性，或名：能度脫。諸佛子！最勝世界說四聖諦，有如是等四百億十千名；隨眾生心，悉令調伏。
「諸佛子！此娑婆世界所言苦聖諦者，彼離垢世界中，或名：悔恨，或名：資待，或名：展轉，或名：住城，或名：一味，或名：非法，或名：居宅，或名：妄著處，或名：虛妄見，或名：無有數。諸佛子！所言苦集聖諦者，彼離垢世界中，或名：無實物，或名：但有語，或名：非潔白，或名：生地，或名：執取，或名：鄙賤，或名：增長，或名：重擔，或名：能生，或名：粗獷。諸佛子！所言苦滅聖諦者，彼離垢世界中，或名
【現代漢語翻譯】 現代漢語譯本：佛子們！所謂的『事』，有時被稱為『妄分別』（錯誤的區分），有時被稱為『有勢力』（具有影響力的）。佛子們！所說的『苦集聖諦』（導致痛苦的根源的真理），在那個最殊勝的世界中，有時被稱為『敗壞』（腐朽），有時被稱為『癡根』（愚癡的根源），有時被稱為『大怨』（巨大的怨恨），有時被稱為『利刃』（鋒利的刀刃），有時被稱為『滅味』（失去味道），有時被稱為『仇對』（仇敵），有時被稱為『非己物』（不屬於自己的東西），有時被稱為『惡導引』（錯誤的引導），有時被稱為『增黑闇』（增加黑暗），有時被稱為『壞善利』（破壞善的利益）。佛子們！所說的『苦滅聖諦』（滅除痛苦的真理），在那個最殊勝的世界中，有時被稱為『大義』（偉大的意義），有時被稱為『饒益』（利益），有時被稱為『義中義』（意義中的意義），有時被稱為『無量』（無限的），有時被稱為『所應見』（應該看到的），有時被稱為『離分別』（脫離區分），有時被稱為『最上調伏』（最上的調伏），有時被稱為『常平等』（永遠平等），有時被稱為『可同住』（可以共同居住），有時被稱為『無為』（不造作）。佛子們！所說的『苦滅道聖諦』（通往滅除痛苦的道路的真理），在那個最殊勝的世界中，有時被稱為『能燒然』（能夠燃燒），有時被稱為『最上品』（最上等的），有時被稱為『決定』（確定的），有時被稱為『無能破』（無法被破壞的），有時被稱為『深方便』（深刻的方便），有時被稱為『出離』（脫離），有時被稱為『不下劣』（不低劣），有時被稱為『通達』（通達），有時被稱為『解脫性』（解脫的性質），有時被稱為『能度脫』（能夠度脫）。佛子們！最殊勝的世界宣說四聖諦，有如此等四百億十千個名稱；隨順眾生的心意，全部令其調伏。 佛子們！在這個娑婆世界所說的『苦聖諦』（痛苦的真理），在那個離垢世界中，有時被稱為『悔恨』（後悔），有時被稱為『資待』（依賴），有時被稱為『展轉』（輾轉），有時被稱為『住城』（居住的城市），有時被稱為『一味』（單一的味道），有時被稱為『非法』（不合法的），有時被稱為『居宅』（住所），有時被稱為『妄著處』（錯誤執著的地方），有時被稱為『虛妄見』（虛假的見解），有時被稱為『無有數』（沒有數量）。佛子們！所說的『苦集聖諦』（導致痛苦的根源的真理），在那個離垢世界中，有時被稱為『無實物』（沒有真實的東西），有時被稱為『但有語』（只有言語），有時被稱為『非潔白』（不潔白的），有時被稱為『生地』（生長的土地），有時被稱為『執取』（執著），有時被稱為『鄙賤』（卑賤），有時被稱為『增長』（增長），有時被稱為『重擔』（重擔），有時被稱為『能生』（能夠產生），有時被稱為『粗獷』（粗糙）。佛子們！所說的『苦滅聖諦』（滅除痛苦的真理），在那個離垢世界中，有時被稱為
【English Translation】 English version: 'O sons of the Buddhas! That which is called 『thing』 is sometimes called 『false discrimination』 (wrongful distinction), and sometimes called 『having power』 (being influential). O sons of the Buddhas! That which is called the 『Truth of the Arising of Suffering』 (the truth of the origin of suffering), in that most excellent world, is sometimes called 『decay』 (corruption), sometimes called 『root of ignorance』 (the root of delusion), sometimes called 『great resentment』 (huge hatred), sometimes called 『sharp blade』 (a sharp blade), sometimes called 『loss of flavor』 (losing taste), sometimes called 『enemy』 (foe), sometimes called 『not one's own』 (something that does not belong to oneself), sometimes called 『evil guide』 (wrong guidance), sometimes called 『increasing darkness』 (increasing darkness), sometimes called 『destroying good benefits』 (destroying the benefits of good). O sons of the Buddhas! That which is called the 『Truth of the Cessation of Suffering』 (the truth of the cessation of suffering), in that most excellent world, is sometimes called 『great meaning』 (great significance), sometimes called 『benefit』 (advantage), sometimes called 『meaning within meaning』 (meaning within meaning), sometimes called 『immeasurable』 (infinite), sometimes called 『that which should be seen』 (that which should be seen), sometimes called 『separation from discrimination』 (separation from distinction), sometimes called 『supreme taming』 (supreme taming), sometimes called 『constant equality』 (eternal equality), sometimes called 『able to dwell together』 (able to live together), sometimes called 『unconditioned』 (unfabricated). O sons of the Buddhas! That which is called the 『Truth of the Path to the Cessation of Suffering』 (the truth of the path to the cessation of suffering), in that most excellent world, is sometimes called 『able to burn』 (able to burn), sometimes called 『supreme quality』 (supreme quality), sometimes called 『definite』 (certain), sometimes called 『unable to be broken』 (unable to be destroyed), sometimes called 『profound expedient』 (profound expedient), sometimes called 『renunciation』 (detachment), sometimes called 『not inferior』 (not inferior), sometimes called 『penetration』 (penetration), sometimes called 『nature of liberation』 (the nature of liberation), sometimes called 『able to liberate』 (able to liberate). O sons of the Buddhas! The most excellent world speaks of the Four Noble Truths, having such four hundred billion ten thousand names; according with the minds of sentient beings, all are caused to be tamed. O sons of the Buddhas! That which is called the 『Truth of Suffering』 (the truth of suffering) in this Saha world, in that world free from defilement, is sometimes called 『remorse』 (regret), sometimes called 『reliance』 (dependence), sometimes called 『passing on』 (passing on), sometimes called 『dwelling city』 (dwelling city), sometimes called 『one flavor』 (single flavor), sometimes called 『unlawful』 (illegal), sometimes called 『dwelling place』 (residence), sometimes called 『place of false attachment』 (place of false attachment), sometimes called 『false view』 (false view), sometimes called 『without number』 (without number). O sons of the Buddhas! That which is called the 『Truth of the Arising of Suffering』 (the truth of the origin of suffering), in that world free from defilement, is sometimes called 『no real thing』 (no real thing), sometimes called 『only words』 (only words), sometimes called 『not pure white』 (not pure white), sometimes called 『birth ground』 (growing land), sometimes called 『grasping』 (attachment), sometimes called 『despicable』 (despicable), sometimes called 『growth』 (growth), sometimes called 『heavy burden』 (heavy burden), sometimes called 『able to produce』 (able to produce), sometimes called 『rough』 (rough). O sons of the Buddhas! That which is called the 『Truth of the Cessation of Suffering』 (the truth of the cessation of suffering), in that world free from defilement, is sometimes called
：無等等，或名：普除盡，或名：離垢，或名：最勝根，或名：稱會，或名：無資待，或名：滅惑，或名：最上，或名：畢竟，或名：破印。諸佛子！所言苦滅道聖諦者，彼離垢世界中，或名：堅固物，或名：方便分，或名：解脫本，或名：本性實，或名：不可毀，或名：最清凈，或名：諸有邊，或名：受寄全，或名：作究竟，或名：凈分別。諸佛子！離垢世界說四聖諦，有如是等四百億十千名；隨眾生心，悉令調伏。
「諸佛子！此娑婆世界所言苦聖諦者，彼豐溢世界中，或名：愛染處，或名：險害根，或名：有海分，或名：積整合，或名：差別根，或名：增長，或名：生滅，或名：障礙，或名：刀劍本，或名：數所成。諸佛子！所言苦集聖諦者，彼豐溢世界中，或名：可惡，或名：名字，或名：無盡，或名：分數，或名：不可愛，或名：能攫噬，或名：粗鄙物，或名：愛著，或名：器，或名：動。諸佛子！所言苦滅聖諦者，彼豐溢世界中，或名：相續斷，或名：開顯，或名：無文字，或名：無所修，或名：無所見，或名：無所作，或名：寂滅，或名：已燒盡，或名：舍重擔，或名：已除壞。諸佛子！所言苦滅道聖諦者，彼豐溢世界中，或名：寂滅行，或名：出離行，或名：勤修證，或名：安隱去，或名：無
【現代漢語翻譯】 現代漢語譯本：『無等等』，又名『普除盡』，又名『離垢』，又名『最勝根』，又名『稱會』，又名『無資待』，又名『滅惑』，又名『最上』，又名『畢竟』，又名『破印』。諸佛子！所說的苦滅道聖諦，在那個離垢世界中，又名『堅固物』，又名『方便分』，又名『解脫本』，又名『本性實』，又名『不可毀』，又名『最清凈』，又名『諸有邊』，又名『受寄全』，又名『作究竟』，又名『凈分別』。諸佛子！離垢世界宣說四聖諦，有如此等四百億十千個名稱；隨順眾生的心意，全部令其調伏。 諸佛子！這個娑婆世界所說的苦聖諦，在那個豐溢世界中，又名『愛染處』，又名『險害根』，又名『有海分』，又名『積整合』，又名『差別根』，又名『增長』，又名『生滅』，又名『障礙』，又名『刀劍本』，又名『數所成』。諸佛子！所說的苦集聖諦，在那個豐溢世界中，又名『可惡』，又名『名字』，又名『無盡』，又名『分數』，又名『不可愛』，又名『能攫噬』，又名『粗鄙物』，又名『愛著』，又名『器』，又名『動』。諸佛子！所說的苦滅聖諦，在那個豐溢世界中，又名『相續斷』，又名『開顯』，又名『無文字』，又名『無所修』，又名『無所見』，又名『無所作』，又名『寂滅』，又名『已燒盡』，又名『舍重擔』，又名『已除壞』。諸佛子！所說的苦滅道聖諦，在那個豐溢世界中，又名『寂滅行』，又名『出離行』，又名『勤修證』，又名『安隱去』，又名『無』
【English Translation】 English version: 'Unequalled,' also named 'Completely Eliminating,' also named 'Free from Defilement,' also named 'Root of the Most Excellent,' also named 'Assembly of Names,' also named 'Without Dependence,' also named 'Extinguishing Delusion,' also named 'Supreme,' also named 'Ultimate,' also named 'Breaking the Seal.' Disciples of the Buddha! What is called the Noble Truth of the Path to the Cessation of Suffering, in that world of Freedom from Defilement, is also named 'Firm Substance,' also named 'Division of Expedient Means,' also named 'Root of Liberation,' also named 'Reality of Intrinsic Nature,' also named 'Indestructible,' also named 'Most Pure,' also named 'Limit of All Existence,' also named 'Complete Entrustment,' also named 'Accomplishment of the Ultimate,' also named 'Pure Discrimination.' Disciples of the Buddha! The Four Noble Truths are taught in the world of Freedom from Defilement with four hundred billion and ten thousand names; according to the minds of sentient beings, all are brought to subjugation. Disciples of the Buddha! What is called the Noble Truth of Suffering in this Saha world, in that world of Abundance, is also named 'Place of Attachment,' also named 'Root of Danger and Harm,' also named 'Division of the Ocean of Existence,' also named 'Accumulated Formation,' also named 'Root of Differentiation,' also named 'Growth,' also named 'Birth and Death,' also named 'Obstruction,' also named 'Root of Swords and Blades,' also named 'Formed by Numbers.' Disciples of the Buddha! What is called the Noble Truth of the Cause of Suffering, in that world of Abundance, is also named 'Detestable,' also named 'Name,' also named 'Endless,' also named 'Fraction,' also named 'Unlovable,' also named 'That Which Can Seize and Devour,' also named 'Crude Substance,' also named 'Attachment,' also named 'Vessel,' also named 'Movement.' Disciples of the Buddha! What is called the Noble Truth of the Cessation of Suffering, in that world of Abundance, is also named 'Discontinuation of Continuity,' also named 'Revelation,' also named 'Without Words,' also named 'Without Cultivation,' also named 'Without Seeing,' also named 'Without Action,' also named 'Quiescence,' also named 'Already Burned Out,' also named 'Relinquishing the Burden,' also named 'Already Destroyed.' Disciples of the Buddha! What is called the Noble Truth of the Path to the Cessation of Suffering, in that world of Abundance, is also named 'Practice of Quiescence,' also named 'Practice of Renunciation,' also named 'Diligent Cultivation and Realization,' also named 'Peaceful Departure,' also named 'Without'
量壽，或名：善了知，或名：究竟道，或名：難修習，或名：至彼岸，或名：無能勝。諸佛子！豐溢世界說四聖諦，有如是等四百億十千名；隨眾生心，悉令調伏。
「諸佛子！此娑婆世界所言苦聖諦者，彼攝取世界中，或名：能劫奪，或名：非善友，或名：多恐怖，或名：種種戲論，或名：地獄性，或名：非實義，或名：貪慾擔，或名：深重根，或名：隨心轉，或名：根本空。諸佛子！所言苦集聖諦者，彼攝取世界中，或名：貪著，或名：惡成辦，或名：過惡，或名：速疾，或名：能執取，或名：想，或名：有果，或名：無可說，或名：無可取，或名：流轉。諸佛子！所言苦滅聖諦者，彼攝取世界中，或名：不退轉，或名：離言說，或名：無相狀，或名：可欣樂，或名：堅固，或名：上妙，或名：離癡，或名：滅盡，或名：遠惡，或名：出離。諸佛子！所言苦滅道聖諦者，彼攝取世界中，或名：離言，或名：無諍，或名：教導，或名：善迴向，或名：大善巧，或名：差別方便，或名：如虛空，或名：寂靜行，或名：勝智，或名：能了義。諸佛子！攝取世界說四聖諦，有如是等四百億十千名；隨眾生心，悉令調伏。
「諸佛子！此娑婆世界所言苦聖諦者，彼饒益世界中，或名：重擔，或名：不堅，或名：
【現代漢語翻譯】 現代漢語譯本 『量壽』，又名『善了知』，又名『究竟道』，又名『難修習』，又名『至彼岸』，又名『無能勝』。諸佛子！在豐溢世界中宣說四聖諦，有如此等四百億十千個名稱；隨順眾生的心意，全部令其調伏。
『諸佛子！』此娑婆世界所說的苦聖諦，在彼攝取世界中，又名『能劫奪』，又名『非善友』，又名『多恐怖』，又名『種種戲論』，又名『地獄性』，又名『非實義』，又名『貪慾擔』，又名『深重根』，又名『隨心轉』，又名『根本空』。諸佛子！所說的苦集聖諦，在彼攝取世界中，又名『貪著』，又名『惡成辦』，又名『過惡』，又名『速疾』，又名『能執取』，又名『想』，又名『有果』，又名『無可說』，又名『無可取』，又名『流轉』。諸佛子！所說的苦滅聖諦，在彼攝取世界中，又名『不退轉』，又名『離言說』，又名『無相狀』，又名『可欣樂』，又名『堅固』，又名『上妙』，又名『離癡』，又名『滅盡』，又名『遠惡』，又名『出離』。諸佛子！所說的苦滅道聖諦，在彼攝取世界中，又名『離言』，又名『無諍』，又名『教導』，又名『善迴向』，又名『大善巧』，又名『差別方便』，又名『如虛空』，又名『寂靜行』，又名『勝智』，又名『能了義』。諸佛子！在攝取世界中宣說四聖諦，有如此等四百億十千個名稱；隨順眾生的心意，全部令其調伏。
『諸佛子！』此娑婆世界所說的苦聖諦，在彼饒益世界中，又名『重擔』，又名『不堅』，又名『
【English Translation】 English version 'Measure of Life', also named 'Good Understanding', also named 'Ultimate Path', also named 'Difficult Practice', also named 'Reaching the Other Shore', also named 'Invincible'. Disciples of the Buddhas! In the Abundant World, the Four Noble Truths are spoken with four hundred billion ten thousand names; according to the minds of sentient beings, all are subdued.
'Disciples of the Buddhas!' What is called the Noble Truth of Suffering in this Saha World, in that World of Grasping, is also named 'That Which Robs', also named 'Not a Good Friend', also named 'Much Terror', also named 'Various Theatricalities', also named 'Hellish Nature', also named 'Not Real Meaning', also named 'Burden of Desire', also named 'Deep Root', also named 'Following the Mind's Turn', also named 'Fundamentally Empty'. Disciples of the Buddhas! What is called the Noble Truth of the Origin of Suffering, in that World of Grasping, is also named 'Attachment', also named 'Evil Accomplishment', also named 'Fault', also named 'Swift', also named 'That Which Grasps', also named 'Thought', also named 'Having Result', also named 'Unspeakable', also named 'Unattainable', also named 'Transmigration'. Disciples of the Buddhas! What is called the Noble Truth of the Cessation of Suffering, in that World of Grasping, is also named 'Non-Retrogression', also named 'Beyond Words', also named 'Without Form', also named 'Desirable', also named 'Firm', also named 'Supreme', also named 'Free from Ignorance', also named 'Extinction', also named 'Far from Evil', also named 'Liberation'. Disciples of the Buddhas! What is called the Noble Truth of the Path to the Cessation of Suffering, in that World of Grasping, is also named 'Beyond Words', also named 'Without Strife', also named 'Guidance', also named 'Good Dedication', also named 'Great Skill', also named 'Different Expedient Means', also named 'Like Space', also named 'Peaceful Practice', also named 'Superior Wisdom', also named 'Understanding the Meaning'. Disciples of the Buddhas! In the World of Grasping, the Four Noble Truths are spoken with four hundred billion ten thousand names; according to the minds of sentient beings, all are subdued.
'Disciples of the Buddhas!' What is called the Noble Truth of Suffering in this Saha World, in that World of Benefit, is also named 'Heavy Burden', also named 'Not Firm', also named '
如賊，或名：老死，或名：愛所成，或名：流轉，或名：疲勞，或名：惡相狀，或名：生長，或名：利刃。諸佛子！所言苦集聖諦者，彼饒益世界中，或名：敗壞，或名：渾濁，或名：退失，或名：無力，或名：喪失，或名：乖違，或名：不和合，或名：所作，或名：取，或名：意欲。諸佛子！所言苦滅聖諦者，彼饒益世界中，或名：出獄，或名：真實，或名：離難，或名：覆護，或名：離惡，或名：隨順，或名：根本，或名：舍因，或名：無為，或名：無相續。諸佛子！所言苦滅道聖諦者，彼饒益世界中，或名：達無所有，或名：一切印，或名：三昧藏，或名：得光明，或名：不退法，或名：能盡有，或名：廣大路，或名：能調伏，或名：有安隱，或名：不流轉根。諸佛子！饒益世界說四聖諦，有如是等四百億十千名；隨眾生心，悉令調伏。
「諸佛子！此娑婆世界所言苦聖諦者，彼鮮少世界中，或名：險樂欲，或名：繫縛處，或名：邪行，或名：隨受，或名：無慚恥，或名：貪慾根，或名：恒河流，或名：常破壞，或名：炬火性，或名：多憂惱。諸佛子！所言苦集聖諦者，彼鮮少世界中，或名：廣地，或名：能趣，或名：遠慧，或名：留難，或名：恐怖，或名：放逸，或名：攝取，或名：著處，或名：宅主
【現代漢語翻譯】 現代漢語譯本：諸位佛子！苦聖諦，在饒益世界中，有時被稱為『賊』，有時被稱為『老死』，有時被稱為『愛所成』（由愛慾產生），有時被稱為『流轉』（生死輪迴），有時被稱為『疲勞』，有時被稱為『惡相狀』，有時被稱為『生長』，有時被稱為『利刃』。諸位佛子！所說的苦集聖諦，在饒益世界中，有時被稱為『敗壞』，有時被稱為『渾濁』，有時被稱為『退失』，有時被稱為『無力』，有時被稱為『喪失』，有時被稱為『乖違』，有時被稱為『不和合』，有時被稱為『所作』（業力所為），有時被稱為『取』（執取），有時被稱為『意欲』。諸位佛子！所說的苦滅聖諦，在饒益世界中，有時被稱為『出獄』，有時被稱為『真實』，有時被稱為『離難』，有時被稱為『覆護』，有時被稱為『離惡』，有時被稱為『隨順』，有時被稱為『根本』，有時被稱為『舍因』，有時被稱為『無為』，有時被稱為『無相續』。諸位佛子！所說的苦滅道聖諦，在饒益世界中，有時被稱為『達無所有』，有時被稱為『一切印』，有時被稱為『三昧藏』（禪定之藏），有時被稱為『得光明』，有時被稱為『不退法』，有時被稱為『能盡有』，有時被稱為『廣大路』，有時被稱為『能調伏』，有時被稱為『有安隱』，有時被稱為『不流轉根』。諸位佛子！在饒益世界中，宣說四聖諦，有如此四百億十千個名稱；隨順眾生的心意，使他們都能得到調伏。 諸位佛子！在這個娑婆世界所說的苦聖諦，在鮮少世界中，有時被稱為『險樂欲』，有時被稱為『繫縛處』，有時被稱為『邪行』，有時被稱為『隨受』，有時被稱為『無慚恥』，有時被稱為『貪慾根』，有時被稱為『恒河流』，有時被稱為『常破壞』，有時被稱為『炬火性』，有時被稱為『多憂惱』。諸位佛子！所說的苦集聖諦，在鮮少世界中，有時被稱為『廣地』，有時被稱為『能趣』，有時被稱為『遠慧』，有時被稱為『留難』，有時被稱為『恐怖』，有時被稱為『放逸』，有時被稱為『攝取』，有時被稱為『著處』，有時被稱為『宅主』。
【English Translation】 English version: Oh, sons of the Buddha! The Noble Truth of Suffering, in the world of Beneficence, is sometimes called 『Thief,』 sometimes called 『Old Age and Death,』 sometimes called 『Born of Love』 (produced by desire), sometimes called 『Transmigration』 (the cycle of birth and death), sometimes called 『Weariness,』 sometimes called 『Evil Appearance,』 sometimes called 『Growth,』 and sometimes called 『Sharp Blade.』 Oh, sons of the Buddha! The Noble Truth of the Arising of Suffering, in the world of Beneficence, is sometimes called 『Decay,』 sometimes called 『Turbidity,』 sometimes called 『Retreat,』 sometimes called 『Powerlessness,』 sometimes called 『Loss,』 sometimes called 『Discord,』 sometimes called 『Disharmony,』 sometimes called 『Action』 (karma), sometimes called 『Grasping,』 and sometimes called 『Desire.』 Oh, sons of the Buddha! The Noble Truth of the Cessation of Suffering, in the world of Beneficence, is sometimes called 『Escape from Prison,』 sometimes called 『Truth,』 sometimes called 『Freedom from Difficulty,』 sometimes called 『Protection,』 sometimes called 『Freedom from Evil,』 sometimes called 『Conformity,』 sometimes called 『Root,』 sometimes called 『Abandoning the Cause,』 sometimes called 『Non-Action,』 and sometimes called 『Non-Continuity.』 Oh, sons of the Buddha! The Noble Truth of the Path to the Cessation of Suffering, in the world of Beneficence, is sometimes called 『Attaining Non-Existence,』 sometimes called 『All Seals,』 sometimes called 『Treasury of Samadhi』 (the treasury of meditation), sometimes called 『Attaining Light,』 sometimes called 『Non-Retreating Dharma,』 sometimes called 『Able to Exhaust Existence,』 sometimes called 『Vast Path,』 sometimes called 『Able to Subdue,』 sometimes called 『Having Peace,』 and sometimes called 『Root of Non-Transmigration.』 Oh, sons of the Buddha! In the world of Beneficence, the Four Noble Truths are taught, having four hundred billion and ten thousand names; according to the minds of sentient beings, they are all subdued. Oh, sons of the Buddha! The Noble Truth of Suffering, as spoken in this Saha world, in the world of Fewness, is sometimes called 『Perilous Pleasure,』 sometimes called 『Place of Bondage,』 sometimes called 『Evil Conduct,』 sometimes called 『Following Reception,』 sometimes called 『Shamelessness,』 sometimes called 『Root of Greed,』 sometimes called 『Constant River,』 sometimes called 『Constant Destruction,』 sometimes called 『Nature of a Torch,』 and sometimes called 『Much Worry and Distress.』 Oh, sons of the Buddha! The Noble Truth of the Arising of Suffering, in the world of Fewness, is sometimes called 『Vast Land,』 sometimes called 『Able to Approach,』 sometimes called 『Distant Wisdom,』 sometimes called 『Obstruction,』 sometimes called 『Terror,』 sometimes called 『Indulgence,』 sometimes called 『Taking,』 sometimes called 『Place of Attachment,』 and sometimes called 『Householder.』
，或名：連縛。諸佛子！所言苦滅聖諦者，彼鮮少世界中，或名：充滿，或名：不死，或名：無我，或名：無自性，或名：分別盡，或名：安樂住，或名：無限量，或名：斷流轉，或名：絕行處，或名：不二。諸佛子！所言苦滅道聖諦者，彼鮮少世界中，或名：大光明，或名：演說海，或名：揀擇義，或名：和合法，或名：離取著，或名：斷相續，或名：廣大路，或名：平等因，或名：凈方便，或名：最勝見。諸佛子！鮮少世界說四聖諦，有如是等四百億十千名；隨眾生心，悉令調伏。
「諸佛子！此娑婆世界所言苦聖諦者，彼歡喜世界中，或名：流轉，或名：出生，或名：失利，或名：染著，或名：重擔，或名：差別，或名：內險，或名：集會，或名：惡舍宅，或名：苦惱性。諸佛子！所言苦集聖諦者，彼歡喜世界中，或名：地，或名：方便，或名：非時，或名：非實法，或名：無底，或名：攝取，或名：離戒，或名：煩惱法，或名：狹劣見，或名：垢聚。諸佛子！所言苦滅聖諦者，彼歡喜世界中，或名：破依止，或名：不放逸，或名：真實，或名：平等，或名：善凈，或名：無病，或名：無曲，或名：無相，或名：自在，或名：無生。諸佛子！所言苦滅道聖諦者，彼歡喜世界中，或名：入勝界，或名：斷集
【現代漢語翻譯】 現代漢語譯本：或者名為：連縛（指束縛）。諸位佛子！所說的苦滅聖諦，在那些較少的世界中，或者名為：充滿，或者名為：不死，或者名為：無我，或者名為：無自性，或者名為：分別盡，或者名為：安樂住，或者名為：無慾，或者名為：斷流轉，或者名為：絕行處，或者名為：不二。諸位佛子！所說的苦滅道聖諦，在那些較少的世界中，或者名為：大光明，或者名為：演說海，或者名為：揀擇義，或者名為：和合法，或者名為：離取著，或者名為：斷相續，或者名為：廣大路，或者名為：平等因，或者名為：凈方便，或者名為：最勝見。諸位佛子！在較少的世界中宣說四聖諦，有如此等四百億十千個名稱；隨順眾生的心意，全部令其調伏。 諸位佛子！在這個娑婆世界所說的苦聖諦，在那個歡喜世界中，或者名為：流轉，或者名為：出生，或者名為：失利，或者名為：染著，或者名為：重擔，或者名為：差別，或者名為：內險，或者名為：衰敗，或者名為：惡舍宅，或者名為：苦惱性。諸位佛子！所說的苦集聖諦，在那個歡喜世界中，或者名為：地，或者名為：方便，或者名為：非時，或者名為：非實法，或者名為：無底，或者名為：攝取，或者名為：離戒，或者名為：煩惱法，或者名為：狹劣見，或者名為：垢聚。諸位佛子！所說的苦滅聖諦，在那個歡喜世界中，或者名為：破依止，或者名為：不放逸，或者名為：真實，或者名為：平等，或者名為：善凈，或者名為：無病，或者名為：無曲，或者名為：無相，或者名為：自在，或者名為：無生。諸位佛子！所說的苦滅道聖諦，在那個歡喜世界中，或者名為：入勝界，或者名為：斷集
【English Translation】 English version: Or it is named: 'Attachment' (referring to bondage). O Buddhas' sons! What is called the Noble Truth of the Cessation of Suffering, in those fewer worlds, it is named: 'Fullness', or 'Immortality', or 'No-self', or 'No-own-nature', or 'End of Discrimination', or 'Peaceful Abiding', or 'No-desire', or 'Cessation of Transmigration', or 'Place of Extinguished Practice', or 'Non-duality'. O Buddhas' sons! What is called the Noble Truth of the Path to the Cessation of Suffering, in those fewer worlds, it is named: 'Great Light', or 'Ocean of Teachings', or 'Discernment of Meaning', or 'Harmonious Dharma', or 'Detachment from Grasping', or 'Cessation of Continuity', or 'Vast Path', or 'Equal Cause', or 'Pure Means', or 'Supreme View'. O Buddhas' sons! In fewer worlds, the Four Noble Truths are spoken of, having such four hundred billion ten thousand names; according with the minds of sentient beings, all are brought to subjugation. O Buddhas' sons! What is called the Noble Truth of Suffering in this Saha world, in that Joyful world, it is named: 'Transmigration', or 'Birth', or 'Loss', or 'Attachment', or 'Burden', or 'Difference', or 'Inner Danger', or 'Decay', or 'Evil Dwelling', or 'Nature of Suffering'. O Buddhas' sons! What is called the Noble Truth of the Arising of Suffering, in that Joyful world, it is named: 'Ground', or 'Means', or 'Untimely', or 'Unreal Dharma', or 'Bottomless', or 'Grasping', or 'Departure from Precepts', or 'Affliction Dharma', or 'Narrow View', or 'Accumulation of Defilements'. O Buddhas' sons! What is called the Noble Truth of the Cessation of Suffering, in that Joyful world, it is named: 'Breaking Dependence', or 'Non-negligence', or 'Truth', or 'Equality', or 'Good Purity', or 'No Sickness', or 'No Crookedness', or 'No Form', or 'Freedom', or 'No Birth'. O Buddhas' sons! What is called the Noble Truth of the Path to the Cessation of Suffering, in that Joyful world, it is named: 'Entering the Superior Realm', or 'Cessation of Arising'
，或名：超等類，或名：廣大性，或名：分別盡，或名：神力道，或名：眾方便，或名：正念行，或名：常寂路，或名：攝解脫。諸佛子！歡喜世界說四聖諦，有如是等四百億十千名；隨眾生心，悉令調伏。
「諸佛子！此娑婆世界所言苦聖諦者，彼關𨷲世界中，或名：敗壞相，或名：如壞器，或名：我所成，或名：諸趣身，或名：數流轉，或名：眾惡門，或名：性苦，或名：可棄捨，或名：無味，或名：來去。諸佛子！所言苦集聖諦者，彼關𨷲世界中，或名：行，或名：憤毒，或名：和合，或名：受支，或名：我心，或名：雜毒，或名：虛稱，或名：乖違，或名：熱惱，或名：驚駭。諸佛子！所言苦滅聖諦者，彼關𨷲世界中，或名：無積集，或名：不可得，或名：妙藥，或名：不可壞，或名：無著，或名：無量，或名：廣大，或名：覺分，或名：離染，或名：無障礙。諸佛子！所言苦滅道聖諦者，彼關𨷲世界中，或名：安隱行，或名：離欲，或名：究竟實，或名：入義，或名：性究竟，或名：凈現，或名：攝念，或名：趣解脫，或名：救濟，或名：勝行。諸佛子！關𨷲世界說四聖諦，有如是等四百億十千名；隨眾生心，悉令調伏。
「諸佛子；此娑婆世界所言苦聖諦者，彼振音世界中，或名：匿疵，或
【現代漢語翻譯】 現代漢語譯本 或者名為：超等類（超越一般類別的），或者名為：廣大性（無限廣大的性質），或者名為：分別盡（分別唸的止息），或者名為：神力道（具有神通力量的道路），或者名為：眾方便（多種方便法門），或者名為：正念行（正確的念頭和行為），或者名為：常寂路（通往永恒寂靜的道路），或者名為：攝解脫（包含解脫的法門）。諸位佛子！在歡喜世界中宣說四聖諦，有如此等四百億十千個名稱；隨順眾生的心意，都能使他們調伏。
『諸位佛子！這個娑婆世界所說的苦聖諦，在彼關𨷲世界中，或者名為：敗壞相（衰敗和破壞的現象），或者名為：如壞器（像破損的器皿），或者名為：我所成（由我執所造成的），或者名為：諸趣身（輪迴于各道的身體），或者名為：數流轉（在輪迴中不斷流轉），或者名為：眾惡門（各種惡行的入口），或者名為：性苦（本性就是痛苦的），或者名為：可棄捨（可以被捨棄的），或者名為：無味（沒有意義的），或者名為：來去（有來有去）。諸位佛子！所說的苦集聖諦，在彼關𨷲世界中，或者名為：行（行為和造作），或者名為：憤毒（憤怒和毒害），或者名為：和合（因緣和合），或者名為：受支（感受的支分），或者名為：我心（執著于自我的心），或者名為：雜毒（混雜的毒素），或者名為：虛稱（虛假的名稱），或者名為：乖違（違背真理），或者名為：熱惱（煩惱和熱惱），或者名為：驚駭（驚恐和害怕）。諸位佛子！所說的苦滅聖諦，在彼關𨷲世界中，或者名為：無積集（沒有積累和聚集），或者名為：不可得（無法獲得），或者名為：妙藥（殊勝的良藥），或者名為：不可壞（不會被破壞），或者名為：無著（沒有執著），或者名為：無量（無限的），或者名為：廣大（廣大的），或者名為：覺分（覺悟的組成部分），或者名為：離染（遠離污染），或者名為：無障礙（沒有障礙）。諸位佛子！所說的苦滅道聖諦，在彼關𨷲世界中，或者名為：安隱行（安穩的修行），或者名為：離欲（遠離慾望），或者名為：究竟實（究竟的真實），或者名為：入義（進入真理的意義），或者名為：性究竟（本性的究竟），或者名為：凈現（清凈的顯現），或者名為：攝念（攝持正念），或者名為：趣解脫（趨向解脫），或者名為：救濟（救助和濟度），或者名為：勝行（殊勝的修行）。諸位佛子！關𨷲世界宣說四聖諦，有如此等四百億十千個名稱；隨順眾生的心意，都能使他們調伏。
『諸位佛子！這個娑婆世界所說的苦聖諦，在彼振音世界中，或者名為：匿疵（隱藏的瑕疵），或者名為：
【English Translation】 English version Or named: Supreme Category, or named: Vastness, or named: Cessation of Discrimination, or named: Path of Divine Power, or named: Numerous Expedients, or named: Practice of Right Mindfulness, or named: Path of Eternal Stillness, or named: Embracing Liberation. Disciples of the Buddhas! In the Joyful World, the Four Noble Truths are spoken with four hundred billion and ten thousand names; according to the minds of sentient beings, all are subdued.
'Disciples of the Buddhas! What is called the Noble Truth of Suffering in this Saha World, in that Guan𨷲 World, is named: Aspect of Decay, or named: Like a Broken Vessel, or named: What is Made by 'I', or named: Bodies of Various Realms, or named: Flow of Numbers, or named: Gate of All Evils, or named: Suffering by Nature, or named: What Can Be Abandoned, or named: Tasteless, or named: Coming and Going. Disciples of the Buddhas! What is called the Noble Truth of the Cause of Suffering, in that Guan𨷲 World, is named: Action, or named: Resentful Poison, or named: Combination, or named: Support of Feeling, or named: My Mind, or named: Mixed Poison, or named: False Claim, or named: Contradictory, or named: Torment, or named: Terror. Disciples of the Buddhas! What is called the Noble Truth of the Cessation of Suffering, in that Guan𨷲 World, is named: No Accumulation, or named: Unattainable, or named: Wonderful Medicine, or named: Indestructible, or named: Non-Attachment, or named: Immeasurable, or named: Vast, or named: Factors of Enlightenment, or named: Detached from Defilement, or named: Unobstructed. Disciples of the Buddhas! What is called the Noble Truth of the Path to the Cessation of Suffering, in that Guan𨷲 World, is named: Peaceful Practice, or named: Detachment from Desire, or named: Ultimate Reality, or named: Entering the Meaning, or named: Ultimate Nature, or named: Pure Manifestation, or named: Holding Mindfulness, or named: Approaching Liberation, or named: Salvation, or named: Superior Practice. Disciples of the Buddhas! In the Guan𨷲 World, the Four Noble Truths are spoken with four hundred billion and ten thousand names; according to the minds of sentient beings, all are subdued.
'Disciples of the Buddhas! What is called the Noble Truth of Suffering in this Saha World, in that Zhenyin World, is named: Hidden Flaw, or named:
名：世間，或名：所依，或名：傲慢，或名：染著性，或名：駛流，或名：不可樂，或名：覆藏，或名：速滅，或名：難調。諸佛子！所言苦集聖諦者，彼振音世界中，或名：須制伏，或名：心趣，或名：能縛，或名：隨念起，或名：至後邊，或名：共和合，或名：分別，或名：門，或名：飄動，或名：隱覆。諸佛子！所言苦滅聖諦者，彼振音世界中，或名：無依處，或名：不可取，或名：轉還，或名：離諍，或名：小，或名：大，或名：善凈，或名：無盡，或名：廣博，或名：無等價。諸佛子！所言苦滅道聖諦者，彼振音世界中，或名：觀察，或名：能摧敵，或名：了知印，或名：能入性，或名：難敵對，或名：無限義，或名：能入智，或名：和合道，或名：恒不動，或名：殊勝義。諸佛子！振音世界說四聖諦，有如是等四百億十千名；隨眾生心，悉令調伏。
「諸佛子！如此娑婆世界中，說四聖諦，有四百億十千名。如是，東方百千億無數無量、無邊無等、不可數、不可稱、不可思、不可量、不可說，盡法界、虛空界、所有世界，彼一一世界中，說四聖諦，亦各有四百億十千名；隨眾生心，悉令調伏。如東方，南、西、北方，四維、上、下，亦復如是。諸佛子！如娑婆世界，有如上所說；十方世界，彼一切
【現代漢語翻譯】 現代漢語譯本：名：世間（指輪迴的世界），或名：所依（指依賴的根源），或名：傲慢（指自高自大的心態），或名：染著性（指被慾望污染的本性），或名：駛流（指像河流一樣流逝），或名：不可樂（指令人不快樂的），或名：覆藏（指覆蓋和隱藏真理），或名：速滅（指迅速消逝），或名：難調（指難以調伏）。諸佛子！所言苦集聖諦者，彼振音世界中，或名：須制伏（指需要被控制），或名：心趣（指心的傾向），或名：能縛（指能夠束縛的），或名：隨念起（指隨著念頭產生），或名：至後邊（指導致未來的），或名：共和合（指共同聚合），或名：分別（指分別判斷），或名：門（指入口），或名：飄動（指不穩定），或名：隱覆（指隱藏）。諸佛子！所言苦滅聖諦者，彼振音世界中，或名：無依處（指沒有依賴的地方），或名：不可取（指不可執取），或名：轉還（指轉變和返回），或名：離諍（指遠離爭論），或名：小（指微小），或名：大（指廣大），或名：善凈（指善良和清凈），或名：無盡（指沒有盡頭），或名：廣博（指廣闊和博大），或名：無等價（指沒有可以比較的價值）。諸佛子！所言苦滅道聖諦者，彼振音世界中，或名：觀察（指仔細觀察），或名：能摧敵（指能夠摧毀敵人），或名：了知印（指了解的印記），或名：能入性（指能夠進入的性質），或名：難敵對（指難以匹敵），或名：無限義（指無限的意義），或名：能入智（指能夠進入智慧），或名：和合道（指和諧統一的道路），或名：恒不動（指恒常不動），或名：殊勝義（指殊勝的意義）。諸佛子！振音世界說四聖諦，有如是等四百億十千名；隨眾生心，悉令調伏。 諸佛子！如此娑婆世界中，說四聖諦，有四百億十千名。如是，東方百千億無數無量、無邊無等、不可數、不可稱、不可思、不可量、不可說，盡法界、虛空界、所有世界，彼一一世界中，說四聖諦，亦各有四百億十千名；隨眾生心，悉令調伏。如東方，南、西、北方，四維、上、下，亦復如是。諸佛子！如娑婆世界，有如上所說；十方世界，彼一切
【English Translation】 English version: Name: 'World' (referring to the cycle of rebirth), or name: 'Support' (referring to the root of dependence), or name: 'Arrogance' (referring to the conceited mindset), or name: 'Attachment' (referring to the nature defiled by desires), or name: 'Flowing Stream' (referring to something that flows like a river), or name: 'Unpleasant' (referring to something that is not enjoyable), or name: 'Concealment' (referring to covering and hiding the truth), or name: 'Quickly Perishing' (referring to something that quickly disappears), or name: 'Difficult to Tame' (referring to something that is difficult to subdue). O Buddhas' children! Regarding the Noble Truth of the Cause of Suffering, in that world of 'Vibrating Sound', it is also called: 'Needs to be Controlled' (referring to something that needs to be controlled), or name: 'Mind's Inclination' (referring to the tendency of the mind), or name: 'Able to Bind' (referring to something that can bind), or name: 'Arising with Thoughts' (referring to something that arises with thoughts), or name: 'Leading to the Future' (referring to something that leads to the future), or name: 'Joint Aggregation' (referring to a joint gathering), or name: 'Discrimination' (referring to distinguishing and judging), or name: 'Gate' (referring to an entrance), or name: 'Fluttering' (referring to instability), or name: 'Concealment' (referring to hiding). O Buddhas' children! Regarding the Noble Truth of the Cessation of Suffering, in that world of 'Vibrating Sound', it is also called: 'No Place of Reliance' (referring to no place to depend on), or name: 'Unattainable' (referring to something that cannot be grasped), or name: 'Turning Back' (referring to turning and returning), or name: 'Free from Strife' (referring to being free from disputes), or name: 'Small' (referring to being small), or name: 'Great' (referring to being vast), or name: 'Good and Pure' (referring to being good and pure), or name: 'Endless' (referring to having no end), or name: 'Vast and Extensive' (referring to being vast and extensive), or name: 'Incomparable Value' (referring to having no comparable value). O Buddhas' children! Regarding the Noble Truth of the Path to the Cessation of Suffering, in that world of 'Vibrating Sound', it is also called: 'Observation' (referring to careful observation), or name: 'Able to Destroy Enemies' (referring to being able to destroy enemies), or name: 'Mark of Understanding' (referring to the mark of understanding), or name: 'Nature of Being Able to Enter' (referring to the nature of being able to enter), or name: 'Difficult to Oppose' (referring to being difficult to oppose), or name: 'Infinite Meaning' (referring to infinite meaning), or name: 'Able to Enter Wisdom' (referring to being able to enter wisdom), or name: 'Harmonious Path' (referring to a harmonious and unified path), or name: 'Constantly Unmoving' (referring to being constantly unmoving), or name: 'Supreme Meaning' (referring to the supreme meaning). O Buddhas' children! In the world of 'Vibrating Sound', the Four Noble Truths are spoken of with four hundred billion and ten thousand names; according to the minds of sentient beings, all are subdued. O Buddhas' children! In this Saha world, the Four Noble Truths are spoken of with four hundred billion and ten thousand names. Likewise, in the East, in hundreds of thousands of billions of countless, immeasurable, boundless, incomparable, uncountable, inexpressible, inconceivable, unquantifiable, and unspeakable worlds, throughout the entire Dharma Realm and Space Realm, in each of those worlds, the Four Noble Truths are also spoken of with four hundred billion and ten thousand names; according to the minds of sentient beings, all are subdued. Just like in the East, the South, West, North, the four intermediate directions, above, and below, it is the same. O Buddhas' children! Just like in the Saha world, as described above; in all the worlds of the ten directions, all of them
世界亦各有如是。十方世界，一一世界中，說苦聖諦有百億萬種名，說集聖諦、滅聖諦、道聖諦亦各有百億萬種名；皆隨眾生心之所樂，令其調伏。」
大方廣佛華嚴經卷第十二 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第十三
于闐國三藏實叉難陀奉 制譯
光明覺品第九
爾時，世尊從兩足輪下放百億光明，照此三千大千世界百億閻浮提、百億弗婆提、百億瞿耶尼、百億郁單越、百億大海、百億輪圍山、百億菩薩受生、百億菩薩出家、百億如來成正覺、百億如來轉法輪、百億如來入涅槃、百億須彌山王、百億四天王眾天、百億三十三天、百億夜摩天、百億兜率天、百億化樂天、百億他化自在天、百億梵眾天、百億光音天、百億遍凈天、百億廣果天、百億色究竟天；其中所有，悉皆明現。如此處，見佛世尊坐蓮華藏師子之座，十佛剎微塵數菩薩所共圍繞；其百億閻浮提中，百億如來亦如是坐。悉以佛神力故，十方各有一大菩薩，一一各與十佛剎微塵數諸菩薩俱，來詣佛所。其名曰：文殊師利菩薩、覺首菩薩、財首菩薩、寶首菩薩、功德首菩薩、目首菩薩、精進首菩薩、法首菩薩、智首菩薩、賢首菩薩。是諸菩薩所從來國，所謂：金色世界、妙
【現代漢語翻譯】 現代漢語譯本 世界也是如此。十方世界，每一個世界中，宣說苦聖諦（duhkha satya，四聖諦之一，指人生充滿痛苦的真理）有百億萬種名稱，宣說集聖諦（samudaya satya，四聖諦之一，指痛苦的根源是慾望的真理）、滅聖諦（nirodha satya，四聖諦之一，指滅除痛苦的真理）、道聖諦（marga satya，四聖諦之一，指達到滅苦的道路的真理）也各有百億萬種名稱；都是隨著眾生心中所喜愛的，使他們得以調伏。
《大方廣佛華嚴經》卷第十二 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第十三
于闐國三藏實叉難陀（Siksananda，唐代譯經僧）奉 制譯
光明覺品第九
這時，世尊從兩足輪下放出百億光明，照耀這個三千大千世界（trisahasra-maha-sahasra-lokadhatu，佛教宇宙觀中的一個宇宙單位）的百億閻浮提（Jambudvipa，四大洲之一，我們所居住的南贍部洲）、百億弗婆提（Purvavideha，四大洲之一，東勝身洲）、百億瞿耶尼（Godaniya，四大洲之一，西牛貨洲）、百億郁單越（Uttarakuru，四大洲之一，北俱盧洲）、百億大海、百億輪圍山（Cakravada，環繞世界的山脈）、百億菩薩受生、百億菩薩出家、百億如來成正覺、百億如來轉法輪、百億如來入涅槃、百億須彌山王（Sumeru，佛教宇宙觀中的中心山）、百億四天王眾天（Caturmaharajika，欲界六天之一）、百億三十三天（Trayastrimsa，欲界六天之一）、百億夜摩天（Yama，欲界六天之一）、百億兜率天（Tusita，欲界六天之一）、百億化樂天（Nirmanarati，欲界六天之一）、百億他化自在天（Paranirmita-vasavartin，欲界六天之一）、百億梵眾天（Brahma-parisadya，色界十八天之一）、百億光音天（Abhasvara，色界十八天之一）、百億遍凈天（Subhakrtsna，色界十八天之一）、百億廣果天（Brhatphala，色界十八天之一）、百億色究竟天（Akanistha，色界十八天之一）；其中所有的一切，都清晰地顯現出來。就像此處，見到佛世尊坐在蓮華藏師子之座（Padmagarbha-simhasana，佛的寶座），被十佛剎微塵數（十個佛土的微塵數）的菩薩所共同圍繞；那百億閻浮提中，百億如來也像這樣坐著。都是因為佛的神力，十方各有一大菩薩，每一位都與十佛剎微塵數的諸菩薩一起，來到佛的處所。他們的名字是：文殊師利菩薩（Manjusri，智慧的象徵）、覺首菩薩、財首菩薩、寶首菩薩、功德首菩薩、目首菩薩、精進首菩薩、法首菩薩、智首菩薩、賢首菩薩。這些菩薩所來自的國家，分別是：金色世界、妙
【English Translation】 English version The worlds are each like this. In each of the ten directions' worlds, there are hundreds of billions of names for the Noble Truth of Suffering (duhkha satya, one of the Four Noble Truths, referring to the truth that life is full of suffering), and there are also hundreds of billions of names each for the Noble Truth of the Origin of Suffering (samudaya satya, one of the Four Noble Truths, referring to the truth that the root of suffering is desire), the Noble Truth of the Cessation of Suffering (nirodha satya, one of the Four Noble Truths, referring to the truth of the cessation of suffering), and the Noble Truth of the Path to the Cessation of Suffering (marga satya, one of the Four Noble Truths, referring to the truth of the path to the cessation of suffering); all of these are in accordance with what beings delight in, so that they may be tamed.
The Avatamsaka Sutra, Scroll 12 Taisho Tripitaka Vol. 10, No. 0279, The Avatamsaka Sutra
The Avatamsaka Sutra, Scroll 13
Translated by Tripiṭaka Master Śikṣānanda of Khotan under Imperial Decree
Chapter 9: The Light of Enlightenment
At that time, the World Honored One emitted hundreds of billions of lights from beneath the wheels of his two feet, illuminating this three-thousand-great-thousand world (trisahasra-maha-sahasra-lokadhatu, a cosmic unit in Buddhist cosmology) with hundreds of billions of Jambudvipas (Jambudvipa, one of the four continents, the southern continent where we live), hundreds of billions of Purvavidehas (Purvavideha, one of the four continents, the eastern continent), hundreds of billions of Godaniyas (Godaniya, one of the four continents, the western continent), hundreds of billions of Uttarakurus (Uttarakuru, one of the four continents, the northern continent), hundreds of billions of great oceans, hundreds of billions of Cakravada mountains (Cakravada, the mountain range surrounding the world), hundreds of billions of Bodhisattvas taking birth, hundreds of billions of Bodhisattvas leaving home, hundreds of billions of Tathagatas attaining perfect enlightenment, hundreds of billions of Tathagatas turning the Dharma wheel, hundreds of billions of Tathagatas entering Nirvana, hundreds of billions of Mount Sumerus (Sumeru, the central mountain in Buddhist cosmology), hundreds of billions of the Caturmaharajika heavens (Caturmaharajika, one of the six heavens of the desire realm), hundreds of billions of the Trayastrimsa heavens (Trayastrimsa, one of the six heavens of the desire realm), hundreds of billions of the Yama heavens (Yama, one of the six heavens of the desire realm), hundreds of billions of the Tusita heavens (Tusita, one of the six heavens of the desire realm), hundreds of billions of the Nirmanarati heavens (Nirmanarati, one of the six heavens of the desire realm), hundreds of billions of the Paranirmita-vasavartin heavens (Paranirmita-vasavartin, one of the six heavens of the desire realm), hundreds of billions of the Brahma-parisadya heavens (Brahma-parisadya, one of the eighteen heavens of the form realm), hundreds of billions of the Abhasvara heavens (Abhasvara, one of the eighteen heavens of the form realm), hundreds of billions of the Subhakrtsna heavens (Subhakrtsna, one of the eighteen heavens of the form realm), hundreds of billions of the Brhatphala heavens (Brhatphala, one of the eighteen heavens of the form realm), and hundreds of billions of the Akanistha heavens (Akanistha, one of the eighteen heavens of the form realm); everything within them was clearly visible. Just as here, one sees the World Honored One sitting on the Lion Throne of the Lotus Treasury (Padmagarbha-simhasana, the Buddha's throne), surrounded by Bodhisattvas as numerous as the dust particles of ten Buddha lands; in those hundreds of billions of Jambudvipas, hundreds of billions of Tathagatas are also sitting in the same way. All of this is due to the Buddha's divine power. From each of the ten directions, there is one great Bodhisattva, each accompanied by Bodhisattvas as numerous as the dust particles of ten Buddha lands, who come to the Buddha's place. Their names are: Bodhisattva Manjusri (Manjusri, symbol of wisdom), Bodhisattva Jue Shou, Bodhisattva Cai Shou, Bodhisattva Bao Shou, Bodhisattva Gong De Shou, Bodhisattva Mu Shou, Bodhisattva Jing Jin Shou, Bodhisattva Fa Shou, Bodhisattva Zhi Shou, and Bodhisattva Xian Shou. The countries from which these Bodhisattvas come are: the Golden World, the Wonderful
色世界、蓮華色世界、薝蔔華色世界、優缽羅華色世界、金色世界、寶色世界、金剛色世界、玻璃色世界、平等色世界。此諸菩薩各于佛所凈修梵行，所謂：不動智佛、無礙智佛、解脫智佛、威儀智佛、明相智佛、究竟智佛、最勝智佛、自在智佛、梵智佛、觀察智佛。爾時，一切處文殊師利菩薩，各于佛所，同時發聲，說此頌言：
「若有見正覺， 解脫離諸漏， 不著一切世， 彼非證道眼。 若有知如來， 體相無所有， 修習得明瞭， 此人疾作佛。 能見此世界， 其心不搖動， 于佛身亦然， 當成勝智者。 若於佛及法， 其心了平等， 二念不現前， 當踐難思位。 若見佛及身， 平等而安住， 無住無所入， 當成難遇者。 色受無有數， 想行識亦然， 若能如是知， 當作大牟尼。 世及出世見， 一切皆超越， 而能善知法， 當成大光耀。 若於一切智， 發生迴向心， 見心無所生， 當獲大名稱。 眾生無有生， 亦復無有壞， 若得如是智， 當成無上道。 一中解無量， 無量中解一， 了彼亙生起， 當成無所畏。」
爾時，光明過此世界，遍照東方十佛國土；南、西、北方，四維
【現代漢語翻譯】 現代漢語譯本 有各種各樣的世界，如色世界（充滿色彩的世界）、蓮華色世界（蓮花色彩的世界）、薝蔔華色世界（薝蔔花色彩的世界）、優缽羅華色世界（優缽羅花色彩的世界）、金色世界（金色的世界）、寶色世界（寶物色彩的世界）、金剛色世界（金剛色彩的世界）、玻璃色世界（玻璃色彩的世界）、平等色世界（平等色彩的世界）。這些菩薩們各自在佛陀那裡清凈地修行梵行，他們所追隨的佛陀有：不動智佛（擁有不動智慧的佛）、無礙智佛（擁有無礙智慧的佛）、解脫智佛（擁有解脫智慧的佛）、威儀智佛（擁有威儀智慧的佛）、明相智佛（擁有明相智慧的佛）、究竟智佛（擁有究竟智慧的佛）、最勝智佛（擁有最殊勝智慧的佛）、自在智佛（擁有自在智慧的佛）、梵智佛（擁有梵天智慧的佛）、觀察智佛（擁有觀察智慧的佛）。 那時，在一切地方的文殊師利菩薩，各自在佛陀那裡，同時發出聲音，說了這首偈頌： 『如果有人見到正覺（正確的覺悟），解脫了各種煩惱，不執著於世間的一切，那麼他還沒有真正證得道眼（智慧之眼）。如果有人知道如來（佛陀）的本體和現象都是空無所有的，通過修行而獲得明瞭，這個人很快就能成佛。 如果能夠看到這個世界，內心不為所動，對於佛陀的身體也是如此，那麼他將成為具有殊勝智慧的人。如果對於佛陀和佛法，內心能夠了知平等，兩種念頭都不生起，那麼他將達到難以思議的境界。 如果能夠看到佛陀和自身，平等而安住，不執著于任何地方，不進入任何境界，那麼他將成為難得一見的人。色（物質）、受（感受）、想（思維）、行（意志）、識（意識）都是無數的，如果能夠這樣了知，那麼他將成為偉大的牟尼（聖人）。 能夠超越世間和出世間的見解，並且能夠善巧地瞭解佛法，那麼他將成為偉大的光耀。如果對於一切智慧，生起迴向之心，看到心無所生，那麼他將獲得偉大的名聲。 眾生沒有真正的生，也沒有真正的滅，如果能夠獲得這樣的智慧，那麼他將成就無上的道。能夠在一中理解無量，在無量中理解一，瞭解它們之間的相互生起，那麼他將成為無所畏懼的人。』 那時，光明超越了這個世界，遍照東方十個佛國土；南方、西方、北方，四維（東南、東北、西南、西北）也是如此。
【English Translation】 English version There are various worlds, such as the Color World, the Lotus Color World, the Champak Flower Color World, the Blue Lotus Color World, the Golden World, the Jewel Color World, the Diamond Color World, the Crystal Color World, and the Equal Color World. These Bodhisattvas each cultivate pure Brahma conduct at their respective Buddhas' places. The Buddhas they follow are: Immovable Wisdom Buddha, Unobstructed Wisdom Buddha, Liberation Wisdom Buddha, Dignified Wisdom Buddha, Clear Sign Wisdom Buddha, Ultimate Wisdom Buddha, Supreme Wisdom Buddha, Self-Mastery Wisdom Buddha, Brahma Wisdom Buddha, and Observing Wisdom Buddha. At that time, Manjushri Bodhisattva, present in all places, each at their respective Buddhas' places, simultaneously spoke this verse: 'If one sees Right Enlightenment (correct awakening), is liberated from all defilements, and is not attached to anything in the world, then they have not truly attained the Eye of the Path (eye of wisdom). If one knows that the Tathagata's (Buddha's) essence and phenomena are empty and without substance, and through practice gains clarity, this person will quickly become a Buddha. If one can see this world without being moved in their heart, and the same is true for the Buddha's body, then they will become a person of supreme wisdom. If one can understand the equality of the Buddha and the Dharma in their heart, and if two thoughts do not arise, then they will reach an inconceivable state. If one can see the Buddha and oneself, abiding in equality, not attached to any place, and not entering any realm, then they will become a rare person. Form (matter), sensation, perception, volition, and consciousness are all countless. If one can understand this, then they will become a great Muni (sage). If one can transcend worldly and otherworldly views, and skillfully understand the Dharma, then they will become a great radiance. If one generates a heart of dedication towards all wisdom, and sees that the mind has no origin, then they will gain great renown. Sentient beings have no true birth, nor true destruction. If one can gain such wisdom, then they will attain the unsurpassed path. If one can understand the immeasurable within the one, and the one within the immeasurable, and understand their mutual arising, then they will become fearless.' At that time, the light surpassed this world and illuminated ten Buddha lands in the east; the south, west, north, and four intermediate directions (southeast, northeast, southwest, northwest) were also illuminated.
、上、下，亦復如是。彼一一世界中，皆有百億閻浮提，乃至百億色究竟天；其中所有，悉皆明現。如此處，見佛世尊坐蓮華藏師子之座，十佛剎微塵數菩薩所共圍繞；彼一一世界中，各有百億閻浮提、百億如來，亦如是坐。悉以佛神力故，十方各有一大菩薩，一一各與十佛剎微塵數諸菩薩俱，來詣佛所。其大菩薩，謂：文殊師利等；所從來國，謂：金色世界等；本所事佛，謂：不動智如來等。爾時，一切處文殊師利菩薩，各于佛所，同時發聲，說此頌言：
「眾生無智慧， 愛刺所傷毒， 為彼求菩提， 諸佛法如是。 普見於諸法， 二邊皆舍離， 道成永不退， 轉此無等輪。 不可思議劫， 精進修諸行， 為度諸眾生， 此是大仙力。 導師降眾魔， 勇健無能勝， 光中演妙義， 慈悲故如是。 以彼智慧心， 破諸煩惱障， 一念見一切， 此是佛神力。 擊于正法鼓， 覺寤十方剎， 咸令向菩提， 自在力能爾。 不壞無邊境， 而游諸億剎， 于有無所著， 彼自在如佛。 諸佛如虛空， 究竟常清凈， 憶念生歡喜， 彼諸愿具足。 一一地獄中， 經于無量劫， 為度眾生故， 而能忍是苦。 不惜于身命，
【現代漢語翻譯】 現代漢語譯本 上、下，也同樣如此。在那每一個世界中，都有百億個閻浮提（Jambudvipa，人所居住的四大洲之一），乃至百億個色究竟天（Akanistha，色界天的最高層）；其中所有的一切，都清晰地顯現出來。就像在這裡，見到佛世尊坐在蓮華藏師子座上，被十佛剎微塵數（Asankhyeya，極大的數量單位）的菩薩共同圍繞；在那每一個世界中，各有百億個閻浮提、百億個如來，也像這樣坐著。都因為佛的神力，十方各有一位大菩薩，每一位都與十佛剎微塵數的菩薩一起，來到佛的處所。這些大菩薩，例如：文殊師利（Manjusri）等；他們所來的國度，例如：金色世界等；他們原本侍奉的佛，例如：不動智如來（Akshobhya）等。那時，所有地方的文殊師利菩薩，各自在佛的處所，同時發出聲音，說出這首偈頌： 『眾生沒有智慧，被愛慾的刺所傷而中毒，爲了他們求得菩提（Bodhi，覺悟），諸佛的法就是這樣。普遍見到一切法，舍離兩邊（執著），道業成就永不退轉，轉動這無與倫比的法輪。在不可思議的劫（Kalpa，極長的時間單位）中，精進修行各種行為，爲了度化一切眾生，這是大仙的力量。導師降伏眾魔，勇猛強健無人能勝，在光明中演說微妙的義理，因為慈悲的緣故就是這樣。用那智慧的心，破除各種煩惱的障礙，一念之間見到一切，這是佛的神力。敲響正法的鼓，覺醒十方世界，使他們都趨向菩提，自在的力量能夠做到這樣。不壞無邊的境界，而遊歷各種億萬佛剎，對於有和無都不執著，他的自在就像佛一樣。諸佛就像虛空一樣，究竟常住清凈，憶念他們就生起歡喜，他們的各種願望都具足。在每一個地獄中，經歷無量劫，爲了度化眾生的緣故，而能夠忍受這種痛苦。不吝惜自己的身命，』
【English Translation】 English version Above and below, it is also like this. In each of those worlds, there are a hundred billion Jambudvipas (one of the four great continents where humans reside), and even a hundred billion Akanistha heavens (the highest heaven in the realm of form); everything within them is clearly manifest. Just as here, we see the Buddha World-Honored One sitting on the Lion Throne of the Lotus Treasury, surrounded by bodhisattvas as numerous as the dust particles of ten Buddha lands; in each of those worlds, there are a hundred billion Jambudvipas and a hundred billion Tathagatas, also sitting in the same way. All this is due to the Buddha's divine power. From each of the ten directions, there is a great bodhisattva, each accompanied by bodhisattvas as numerous as the dust particles of ten Buddha lands, coming to the Buddha's place. These great bodhisattvas include: Manjusri, etc.; the countries they come from include: the Golden World, etc.; the Buddhas they originally served include: Akshobhya Tathagata, etc. At that time, Manjusri Bodhisattvas in all places, each at the Buddha's place, simultaneously uttered these verses: 'Beings lack wisdom, wounded and poisoned by the thorns of desire, for them, seeking Bodhi (enlightenment), such is the Dharma of all Buddhas. Universally seeing all dharmas, abandoning both extremes (attachments), the path is accomplished, never retreating, turning this unparalleled Dharma wheel. In immeasurable kalpas (eons), diligently cultivating all practices, for the sake of liberating all beings, this is the power of the great sage. The guide subdues all demons, courageous and invincible, expounding the profound meaning in light, it is so because of compassion. With that wisdom mind, breaking through all the hindrances of afflictions, seeing everything in a single thought, this is the Buddha's divine power. Striking the drum of the true Dharma, awakening the ten directions, causing them all to turn towards Bodhi, the power of freedom can do this. Not destroying the boundless realm, yet traveling through billions of Buddha lands, not attached to existence or non-existence, his freedom is like the Buddha's. The Buddhas are like space, ultimately always pure, remembering them brings joy, their various vows are fulfilled. In each hell, enduring countless kalpas, for the sake of liberating beings, they are able to endure this suffering. Not cherishing their own lives,'
常護諸佛法， 無我心調柔， 能得如來道。」
爾時，光明過十世界，遍照東方百世界；南、西、北方，四維、上、下，亦復如是。彼諸世界中，皆有百億閻浮提，乃至百億色究竟天；其中所有，悉皆明現。彼一一閻浮提中，悉見如來坐蓮華藏師子之座，十佛剎微塵數菩薩所共圍繞。悉以佛神力故，十方各有一大菩薩，一一各與十佛剎微塵數諸菩薩俱，來詣佛所。其大菩薩，謂：文殊師利等：所從來國，謂：金色世界等；本所事佛，謂：不動智如來等。爾時，一切處文殊師利菩薩，各于佛所，同時發聲，說此頌言：
「佛了法如幻， 通達無障礙， 心凈離眾著， 調伏諸群生。 或有見初生， 妙色如金山， 住是最後身， 永作人中月。 或見經行時， 具無量功德， 念慧皆善巧， 丈夫師子步。 或見紺青目， 觀察於十方， 有時現戲笑， 為順眾生欲。 或見師子吼， 殊勝無比身， 示現最後生， 所說無非實。 或有見出家， 解脫一切縛， 修治諸佛行， 常樂觀寂滅。 或見坐道場， 覺知一切法， 到功德彼岸； 癡暗煩惱盡。 或見勝丈夫， 具足大悲心， 轉于妙法輪， 度無量眾生。 或見師子
【現代漢語翻譯】 現代漢語譯本 『常護諸佛法，以無我的心調柔，就能證得如來之道。』
當時，光明超越十個世界，遍照東方一百個世界；南方、西方、北方，四維、上方、下方，也都是這樣。那些世界中，都有百億個閻浮提（Jambudvipa，人所居住的四大洲之一），乃至百億個色究竟天（Akanistha，色界天的最高層）；其中所有的一切，都清晰地顯現出來。在那每一個閻浮提中，都看見如來坐在蓮花藏獅子座上，被十佛剎微塵數（極為巨大的數量）的菩薩共同圍繞。由於佛的神力，十方各有一位大菩薩，每一位都與十佛剎微塵數的菩薩一起，來到佛的處所。這些大菩薩，如：文殊師利（Manjusri）等；他們所來的國度，如：金色世界等；他們原本侍奉的佛，如：不動智如來（Akshobhya）等。當時，所有地方的文殊師利菩薩，都在佛的處所，同時發出聲音，說了這首偈頌：
『佛了知諸法如幻，通達無礙，心清凈而遠離各種執著，調伏一切眾生。 有人看見佛初生時，美妙的顏色如同金山，住于這最後之身，永遠作為人中的明月。 有人看見佛經行時，具足無量的功德，念力與智慧都善巧，邁著大丈夫的獅子步伐。 有人看見佛紺青色的眼睛，觀察著十方，有時顯現嬉笑，爲了順應眾生的慾望。 有人看見佛發出獅子吼，殊勝無比的身軀，示現最後一次的誕生，所說的一切沒有不真實的。 有人看見佛出家，解脫一切束縛，修行諸佛的行持，常常樂觀寂滅。 有人看見佛坐在道場，覺知一切法，到達功德的彼岸；癡暗和煩惱都已消盡。 有人看見殊勝的丈夫，具足大悲心，轉動微妙的法輪，度化無量的眾生。 有人看見佛如獅子』
【English Translation】 English version 'Always protect the Buddhas' Dharma, with a selfless mind, gentle and yielding, one can attain the path of the Tathagata.'
At that time, the light surpassed ten worlds, illuminating a hundred worlds in the east; south, west, north, the four intermediate directions, above, and below, it was the same. In those worlds, there were hundreds of billions of Jambudvipas (one of the four great continents inhabited by humans), and even hundreds of billions of Akanistha heavens (the highest heaven in the realm of form); everything within them was clearly visible. In each Jambudvipa, one could see the Tathagata sitting on a lion throne adorned with lotus blossoms, surrounded by bodhisattvas as numerous as the dust particles of ten Buddha-lands. Due to the Buddha's divine power, a great bodhisattva from each of the ten directions, each accompanied by bodhisattvas as numerous as the dust particles of ten Buddha-lands, came to the Buddha's place. These great bodhisattvas were: Manjusri and others; the countries they came from were: the Golden World and others; the Buddhas they originally served were: Akshobhya Tathagata and others. At that time, Manjusri Bodhisattvas from all places, at the Buddha's place, simultaneously spoke this verse:
'The Buddha understands all dharmas as illusions, comprehending without obstruction, with a pure mind free from all attachments, subduing all sentient beings. Some see the Buddha at his first birth, his wondrous color like a golden mountain, dwelling in this final body, forever as the moon among humans. Some see the Buddha walking, possessing immeasurable merits, with skillful mindfulness and wisdom, taking the lion's stride of a great man. Some see the Buddha's dark blue eyes, observing the ten directions, sometimes showing laughter, to accord with the desires of sentient beings. Some see the Buddha roaring like a lion, with a supremely magnificent body, manifesting his final birth, all that he says is true. Some see the Buddha leaving home, liberated from all bonds, cultivating the practices of all Buddhas, always joyfully observing nirvana. Some see the Buddha sitting in the bodhimanda, awakening to all dharmas, reaching the shore of merit; ignorance and afflictions are exhausted. Some see the supreme man, possessing great compassion, turning the wondrous Dharma wheel, liberating immeasurable sentient beings. Some see the Buddha like a lion'
吼， 威光最殊特， 超一切世間， 神通力無等。 或見心寂靜， 如世燈永滅， 種種現神通， 十力能如是。」
爾時，光明過百世界，遍照東方千世界；南、西、北方，四維、上、下，亦復如是。彼一一世界中，皆有百億閻浮提，乃至百億色究竟天；其中所有，悉皆明現。彼一一閻浮提中，悉見如來坐蓮華藏師子之座，十佛剎微塵數菩薩所共圍繞。悉以佛神力故，十方各有一大菩薩，一一各與十佛剎微塵數諸菩薩俱，來詣佛所。其大菩薩，謂：文殊師利等；所從來國，謂：金色世界等；本所事佛，謂：不動智如來等。爾時，一切處文殊師利菩薩，各于佛所，同時發聲，說此頌言：
「佛于甚深法， 通達無與等， 眾生不能了， 次第為開示。 我性未曾有， 我所亦空寂， 云何諸如來， 而得有其身。 解脫明行者， 無數無等倫， 世間諸因量， 求過不可得。 佛非世間蘊， 界處生死法， 數法不能成， 故號人師子。 其性本空寂， 內外俱解脫， 離一切妄念， 無等法如是。 體性常不動， 無我無來去， 而能寤世間， 無邊悉調伏。 常樂觀寂滅， 一相無有二， 其心不增減， 現無量神力。 不
【現代漢語翻譯】 現代漢語譯本 『吼』，威光最為殊勝特異，超越一切世間，神通力量無與倫比。 有時看見（佛的）心寂靜，如同世間的燈火永遠熄滅，（佛）顯現種種神通，十力（如來十種力量）能夠做到這樣。 這時，光明超過百個世界，遍照東方千個世界；南方、西方、北方，四維、上方、下方，也都是這樣。在那每一個世界中，都有百億個閻浮提（Jambudvipa，人所居住的娑婆世界），乃至百億個色究竟天（Akanistha，色界天頂），其中所有的一切，都清晰顯現。在那每一個閻浮提中，都看見如來坐在蓮花藏獅子座上，被十佛剎微塵數（形容極多）的菩薩共同圍繞。都是因為佛的神力，十方各自有一位大菩薩，每一位都與十佛剎微塵數的菩薩一起，來到佛的處所。那些大菩薩，例如：文殊師利（Manjusri）等；他們所來的國度，例如：金色世界等；他們原本侍奉的佛，例如：不動智如來等。這時，所有地方的文殊師利菩薩，各自在佛的處所，同時發出聲音，說出這首偈頌： 『佛對於甚深微妙的佛法，通達無礙，沒有誰能與之相比，眾生不能理解，（佛）次第為他們開示。 我的自性從來沒有存在過，我所擁有的也都是空寂的，為什麼諸如來（Tathagata，佛的稱號）能夠擁有身體呢？' 『解脫明行者（指佛），數量無數，沒有誰能與之相比，世間所有的因果關係，都無法衡量（佛的境界）。' 『佛不是世間的五蘊（skandha，構成人身的五種要素）、十二界（ayatana，六根六塵）、十八處（dhatu，六根六塵六識）和生死之法所能概括的，也不是數量概念所能形成的，所以被稱為人中獅子。 『（佛的）自性本來就是空寂的，內外都已解脫，遠離一切虛妄的念頭，無與倫比的佛法就是這樣。 『（佛的）本體性質恒常不動，無我，無來無去，卻能覺悟世間，無邊無際的眾生都被調伏。 『（佛）常常觀察寂滅的境界，一相（真如實相）沒有二相，（佛的）心不增不減，顯現無量的神通力量。 不生不滅，不垢不凈，（佛）的智慧光明，照耀一切世間。』
【English Translation】 English version 'Roar', the majestic light is most unique and special, surpassing all the worlds, and the power of spiritual abilities is unparalleled. Sometimes seeing (the Buddha's) mind is tranquil, like the lamps of the world extinguished forever, (the Buddha) manifests various spiritual powers, and the ten powers (the ten powers of a Tathagata) are capable of doing this. At this time, the light surpassed a hundred worlds, illuminating a thousand worlds in the east; south, west, north, the four intermediate directions, above, and below, it was also like this. In each of those worlds, there were a hundred billion Jambudvipas (the world where humans live), and even a hundred billion Akanistha heavens (the highest heaven in the realm of form), and everything within them was clearly visible. In each of those Jambudvipas, the Tathagata was seen sitting on a lion throne of lotus blossoms, surrounded by a number of Bodhisattvas equal to the dust of ten Buddha-lands. All of this was due to the Buddha's spiritual power, and from each of the ten directions, there was a great Bodhisattva, each accompanied by a number of Bodhisattvas equal to the dust of ten Buddha-lands, who came to the Buddha's place. Those great Bodhisattvas were, for example, Manjusri, etc.; the countries they came from were, for example, the Golden World, etc.; the Buddhas they originally served were, for example, the Immovable Wisdom Tathagata, etc. At this time, Manjusri Bodhisattvas in all places, each at the Buddha's place, simultaneously spoke, reciting this verse: 'The Buddha, regarding the profound and subtle Dharma, has unobstructed understanding, and no one can compare to him. Sentient beings cannot understand, (the Buddha) gradually reveals it to them. My nature has never existed, and what I possess is also empty and still. Why can the Tathagatas (title of a Buddha) have bodies?' 'The liberated and enlightened practitioners (referring to the Buddha), are countless, and no one can compare to them. All the causal relationships of the world cannot measure (the Buddha's realm).' 'The Buddha is not encompassed by the world's five aggregates (skandha, the five elements that constitute a person), the twelve sense bases (ayatana, the six senses and their objects), the eighteen realms (dhatu, the six senses, their objects, and consciousness), and the laws of birth and death, nor can it be formed by numerical concepts, therefore, he is called the lion among humans. 'The (Buddha's) nature is originally empty and still, both internally and externally liberated, free from all delusive thoughts, and the unparalleled Dharma is like this. 'The (Buddha's) essential nature is constantly unmoving, without self, without coming or going, yet he can awaken the world, and boundless sentient beings are all subdued. 'The (Buddha) constantly observes the realm of stillness and extinction, the one aspect (true suchness) has no duality, (the Buddha's) mind neither increases nor decreases, and manifests immeasurable spiritual powers. Neither born nor destroyed, neither defiled nor pure, (the Buddha's) wisdom light illuminates all the worlds.'
作諸眾生， 業報因緣行， 而能了無礙， 善逝法如是。 種種諸眾生， 流轉於十方， 如來不分別， 度脫無邊類。 諸佛真金色， 非有遍諸有， 隨眾生心樂， 為說寂滅法。」
爾時，光明過千世界，遍照東方十千世界；南、西、北方，四維、上、下，亦復如是。彼一一世界中，皆有百億閻浮提，乃至百億色究竟天：其中所有，悉皆明現。彼一一閻浮提中，悉見如來坐蓮華藏師子之座，十佛剎微塵數菩薩所共圍繞。悉以佛神力故，十方各有一大菩薩，一一各與十佛剎微塵數諸菩薩俱，來詣佛所。其大菩薩，謂：文殊師利等；所從來國，謂：金色世界等；本所事佛，謂：不動智如來等。爾時，一切處文殊師利菩薩，各于佛所，同時發聲，說此頌言：
「發起大悲心， 救護諸眾生， 永出人天眾， 如是業應作。 意常信樂佛， 其心不退轉， 親近諸如來， 如是業應作。 志樂佛功德， 其心永不退， 住于清涼慧， 如是業應作。 一切威儀中， 常唸佛功德， 晝夜無暫斷， 如是業應作。 觀無邊三世， 學彼佛功德， 常無厭倦心， 如是業應作。 觀身如實相， 一切皆寂滅， 離我無我著， 如是業應作
【現代漢語翻譯】 現代漢語譯本 造作一切眾生的，是業報因緣的執行， 而能明瞭通達毫無障礙，善逝（Sugata，佛的稱號之一）的法就是這樣。 種種不同的眾生，在十方世界中流轉， 如來（Tathagata，佛的稱號之一）不加以分別，度脫無量無邊的眾生。 諸佛的真金色身，並非真實存在而遍佈一切， 而是隨著眾生的心意喜好，為他們宣說寂滅之法。 這時，光明照過千個世界，普遍照耀東方十千個世界；南方、西方、北方，四維、上方、下方，也都是這樣。在那每一個世界中，都有百億個閻浮提（Jambudvipa，我們所居住的娑婆世界），乃至百億個色究竟天（Akanistha，色界天的最高層）：其中所有的一切，都清晰地顯現出來。在那每一個閻浮提中，都看見如來坐在蓮華藏師子座上，被十佛剎微塵數（極為巨大的數量）的菩薩共同圍繞。由於佛的神力，十方各有一位大菩薩，每一位都與十佛剎微塵數的菩薩一起，來到佛的所在之處。這些大菩薩，例如：文殊師利（Manjusri）等；他們所來自的國度，例如：金色世界等；他們原本侍奉的佛，例如：不動智如來（Akshobhya）等。這時，所有地方的文殊師利菩薩，各自在佛的所在之處，同時發出聲音，說了這首偈頌： 發起大慈悲心，救護一切眾生， 永遠脫離人天道，這樣的事業應當去做。 心中常常信奉愛樂佛，他的心不會退轉， 親近諸位如來，這樣的事業應當去做。 立志愛樂佛的功德，他的心永遠不會退轉， 安住于清涼的智慧，這樣的事業應當去做。 在一切威儀（行住坐臥）中，常常憶念佛的功德， 日夜沒有片刻間斷，這樣的事業應當去做。 觀察無邊三世（過去、現在、未來），學習那些佛的功德， 常常沒有厭倦的心，這樣的事業應當去做。 觀察身體的真實相，一切都是寂滅的， 遠離有我無我的執著，這樣的事業應當去做。
【English Translation】 English version The actions of all beings are driven by the causes and conditions of karmic retribution, Yet, they are understood without any hindrance; such is the Dharma of the Sugata (the Well-Gone One, an epithet of the Buddha). Various kinds of beings transmigrate throughout the ten directions, The Tathagata (the Thus-Gone One, an epithet of the Buddha) does not discriminate, liberating countless beings. The true golden color of the Buddhas is not something that exists and pervades all things, But rather, according to the inclinations of beings' minds, the Dharma of Nirvana is taught to them. At that time, light passed through a thousand worlds, illuminating ten thousand worlds in the east; the south, west, north, four intermediate directions, above, and below were also the same. In each of those worlds, there were a hundred billion Jambudvipas (the world we inhabit), and even a hundred billion Akanistha heavens (the highest heaven in the Form Realm): everything within them was clearly visible. In each of those Jambudvipas, the Tathagata was seen sitting on a lion throne adorned with lotus blossoms, surrounded by bodhisattvas as numerous as the dust particles of ten Buddha-lands. Through the power of the Buddha, a great bodhisattva from each of the ten directions, each accompanied by bodhisattvas as numerous as the dust particles of ten Buddha-lands, came to the place of the Buddha. These great bodhisattvas included: Manjusri (the Bodhisattva of Wisdom), etc.; the countries they came from included: the Golden World, etc.; the Buddhas they originally served included: Akshobhya (the Immovable One), etc. At that time, Manjusri Bodhisattvas in all places, each at the place of the Buddha, simultaneously spoke these verses: Having aroused great compassion, to save and protect all beings, To forever leave the realms of humans and gods, such is the work that should be done. With a mind that constantly believes in and delights in the Buddha, one's mind will not regress, To be close to all the Tathagatas, such is the work that should be done. Aspiring to the merits of the Buddha, one's mind will never regress, To abide in cool wisdom, such is the work that should be done. In all forms of conduct, constantly remembering the merits of the Buddha, Day and night without a moment's interruption, such is the work that should be done. Observing the boundless three times (past, present, and future), learning the merits of those Buddhas, Always without a weary mind, such is the work that should be done. Observing the true nature of the body, all is Nirvana, Free from the attachment of self and no-self, such is the work that should be done.
。 等觀眾生心， 不起諸分別， 入于真實境， 如是業應作。 悉舉無邊界， 普飲一切海， 此神通智力， 如是業應作。 思惟諸國土， 色與非色相， 一切悉能知， 如是業應作。 十方國土塵， 一塵為一佛， 悉能知其數， 如是業應作。」
爾時，光明過十千世界，遍照東方百千世界；南、西、北方，四維、上、下，亦復如是。彼一一世界中，皆有百億閻浮提，乃至百億色究竟天；其中所有，悉皆明現。彼一一閻浮提中，悉見如來坐蓮華藏師子之座，十佛剎微塵數菩薩所共圍繞。悉以佛神力故，十方各有一大菩薩，一一各與十佛剎微塵數諸菩薩俱，來詣佛所。其大菩薩，謂：文殊師利等；所從來國，謂：金色世界等；本所事佛，謂：不動智如來等。
爾時，一切處文殊師利菩薩，各于佛所，同時發聲，說此頌言：
「若以威德色種族， 而見人中調御師， 是為病眼顛倒見， 彼不能知最勝法。 如來色形諸相等， 一切世間莫能測， 億那由劫共思量， 色相威德轉無邊。 如來非以相為體， 但是無相寂滅法， 身相威儀悉具足， 世間隨樂皆得見。 佛法微妙難可量， 一切言說莫能及， 非是和合非不合，
【現代漢語翻譯】 現代漢語譯本 觀察眾生的心念，不起任何分別執著，進入真實的境界，應當如此修行。 能夠舉起無邊無際的世界，普遍飲盡一切大海，擁有這樣的神通智慧力量，應當如此修行。 思量所有國土，色相和非色相，一切都能夠知曉，應當如此修行。 十方國土的微塵，一粒微塵代表一尊佛，都能夠知道它們的數量，應當如此修行。
這時，光明超過十千個世界，普遍照耀東方百千個世界；南方、西方、北方，四維、上方、下方，也是如此。在那每一個世界中，都有百億個閻浮提（我們所居住的娑婆世界），乃至百億個色究竟天（佛教宇宙觀中最高的色界天）；其中所有的一切，都清晰顯現。在那每一個閻浮提中，都看見如來坐在蓮華藏師子座上，被十佛剎微塵數（數量極多）的菩薩共同圍繞。憑藉佛的神力，十方各有一位大菩薩，每一位都與十佛剎微塵數的菩薩一起，來到佛的處所。這些大菩薩，例如：文殊師利（智慧第一的菩薩）等；他們所來的國土，例如：金色世界等；他們原本侍奉的佛，例如：不動智如來（佛的稱號）等。
這時，所有地方的文殊師利菩薩，各自在佛的處所，同時發出聲音，說了這首偈頌：
如果因為威德、色相、種族，而看待人中的調御師（佛的稱號），這是病態的眼睛所產生的顛倒見解，他們不能瞭解最殊勝的佛法。 如來的色身、形貌、諸相，一切世間都無法測度，即使經過億那由他劫（極長的時間）共同思量，色相威德也會變得更加無邊無際。 如來不是以色相為本體，而是無相寂滅的法，雖然身相威儀都具足，世間眾生隨其所樂都能看見。 佛法微妙難以衡量，一切言語都無法表達，它既不是和合，也不是不和合，
【English Translation】 English version Observing the minds of all sentient beings, not giving rise to any discriminations, entering the realm of truth, one should practice thus. Being able to lift up boundless worlds, universally drinking all the oceans, possessing such supernatural wisdom and power, one should practice thus. Contemplating all the lands, their forms and formlessness, being able to know all, one should practice thus. The dust of the lands in the ten directions, each dust representing a Buddha, being able to know their number, one should practice thus.
At that time, the light surpassed ten thousand worlds, illuminating a hundred thousand worlds in the east; south, west, north, the four intermediate directions, above, and below, it was also like this. In each of those worlds, there were a hundred billion Jambudvipas (the world we inhabit), and even a hundred billion Akanistha Heavens (the highest heaven in the realm of form); everything within them was clearly visible. In each of those Jambudvipas, one could see the Tathagata (another name for Buddha) sitting on a lion throne adorned with lotus blossoms, surrounded by a number of Bodhisattvas equal to the dust of ten Buddha-lands. By the power of the Buddha, one great Bodhisattva from each of the ten directions, each accompanied by a number of Bodhisattvas equal to the dust of ten Buddha-lands, came to the place of the Buddha. These great Bodhisattvas were, for example, Manjushri (the Bodhisattva of wisdom) and others; the lands they came from were, for example, the Golden World and others; the Buddhas they originally served were, for example, Akshobhya Tathagata (a Buddha's title) and others.
At that time, Manjushri Bodhisattvas in all places, each at the place of the Buddha, simultaneously spoke these verses:
If one sees the Teacher of Humans (a title for the Buddha) based on his majestic power, appearance, or lineage, it is a distorted view of a diseased eye, and they cannot understand the most supreme Dharma. The Tathagata's physical body, form, and all his characteristics cannot be measured by any in the world. Even if they were to contemplate together for billions of nayutas of kalpas (extremely long periods of time), his appearance and majestic power would become even more boundless. The Tathagata is not embodied by form, but is the formless, tranquil Dharma. Although his physical appearance and demeanor are complete, the world can see him according to their own desires. The Buddha's Dharma is subtle and immeasurable, beyond the reach of all words. It is neither a combination nor a non-combination,
體性寂滅無諸相。 佛身無生超戲論， 非是蘊聚差別法， 得自在力決定見， 所行無畏離言道。 身心悉平等， 內外皆解脫， 永劫住正念， 無著無所繫。 意凈光明者， 所行無染著， 智眼靡不周， 廣大利眾生。 一身為無量， 無量復為一， 了知諸世間， 現形遍一切。 此身無所從， 亦無所積聚， 眾生分別故， 見佛種種身。 心分別世間， 是心無所有， 如來知此法， 如是見佛身。」
爾時，光明過百千世界，遍照東方百萬世界；南、西、北方，四維、上、下，亦復如是。彼一一世界中，皆有百億閻浮提，乃至百億色究竟天；其中所有，悉皆明現。彼一一閻浮提中，悉見如來坐蓮華藏師子之座，十佛剎微塵數菩薩所共圍繞。悉以佛神力故，十方各有一大菩薩，一一各與十佛剎微塵數諸菩薩俱，來詣佛所。其大菩薩，謂：文殊師利等；所從來國，謂：金色世界等；本所事佛，謂：不動智如來等。
爾時，一切處文殊師利菩薩，各于佛所，同時發聲，說此頌言：
「如來最自在， 超世無所依， 具一切功德， 度脫于諸有。 無染無所著， 無想無依止， 體性不可量， 見者咸稱嘆。 光明遍
【現代漢語翻譯】 現代漢語譯本 本體的性質是寂靜滅絕，沒有任何表象。 佛的身軀並非由生而有，超越了所有戲論， 不是由五蘊（色、受、想、行、識）聚合而成的差別之法， 獲得了自在的力量，擁有確定的見解， 所行之道無所畏懼，遠離了言語的束縛。 身心完全平等， 內外都得到解脫， 永遠安住于正念之中， 沒有執著，也沒有任何牽絆。 意念清凈光明的人， 所行之處沒有污染和執著， 智慧的眼睛無所不周， 廣泛地利益眾生。 一個身體可以化為無量， 無量又可以歸於一， 了知所有世間， 顯現形體遍佈一切。 這個身體沒有從哪裡來， 也沒有任何積聚， 因為眾生的分別心， 才看到佛的種種身形。 心分別世間萬物， 而這顆心本身是空無所有的， 如來知曉這個道理， 所以這樣看待佛的身軀。
那時，光明超越了百千個世界，遍照東方百萬個世界；南方、西方、北方，四維、上方、下方，也都是這樣。在那每一個世界中，都有百億個閻浮提（Jambudvipa，人世間），乃至百億個色究竟天（Akanistha，色界頂層天）；其中所有的一切，都清晰地顯現出來。在那每一個閻浮提中，都看到如來坐在蓮花藏獅子座上，被十佛剎微塵數（Asankhyeya，極大的數量）的菩薩共同圍繞。憑藉佛的神力，十方各有一位大菩薩，每一位都與十佛剎微塵數的菩薩一起，來到佛的所在之處。這些大菩薩，例如：文殊師利（Manjusri）等；他們所來自的國家，例如：金色世界等；他們原本侍奉的佛，例如：不動智如來（Akshobhya）等。
那時，所有地方的文殊師利菩薩，各自在佛的所在之處，同時發出聲音，說了這首偈頌：
『如來最為自在， 超越世間，沒有任何依賴， 具足一切功德， 度脫所有存在。 沒有污染，沒有執著， 沒有妄想，沒有依靠， 本體的性質不可衡量， 見到的人都讚歎不已。 光明遍照
【English Translation】 English version The nature of the essence is tranquil extinction, without any forms. The Buddha's body is not born, transcending all conceptual elaborations, It is not a differentiated phenomenon formed by the aggregation of the five skandhas (form, feeling, perception, mental formations, consciousness), Having attained the power of self-mastery, possessing a definite view, The path it walks is fearless, free from the constraints of language. Body and mind are completely equal, Both internally and externally, there is liberation, Eternally abiding in right mindfulness, Without attachment, without any ties. Those whose minds are pure and luminous, Their actions are without defilement or attachment, The eyes of wisdom are all-encompassing, Extensively benefiting all sentient beings. One body can transform into immeasurable ones, And the immeasurable can return to one, Knowing all the worlds, Manifesting forms everywhere. This body does not come from anywhere, Nor is it accumulated from anything, It is because of the discriminating minds of sentient beings, That they see the Buddha in various forms. The mind discriminates the world, But this mind itself is empty and without substance, The Tathagata knows this truth, And thus views the Buddha's body.
At that time, the light surpassed hundreds of thousands of worlds, illuminating a million worlds in the east; south, west, north, the four intermediate directions, above, and below, it was the same. In each of those worlds, there were a hundred billion Jambudvipas (human world), and even a hundred billion Akanistha heavens (highest heaven in the realm of form); everything within them was clearly visible. In each of those Jambudvipas, the Tathagata was seen sitting on a lion throne of lotus blossoms, surrounded by bodhisattvas as numerous as the dust particles of ten Buddha-lands (Asankhyeya). By the power of the Buddha, a great bodhisattva from each of the ten directions, each accompanied by bodhisattvas as numerous as the dust particles of ten Buddha-lands, came to the place of the Buddha. These great bodhisattvas, such as: Manjusri; the countries they came from, such as: the Golden World; the Buddhas they originally served, such as: Akshobhya Tathagata.
At that time, Manjusri Bodhisattvas in all places, each at the place of the Buddha, simultaneously spoke, reciting this verse:
'The Tathagata is the most self-mastered, Transcending the world, without any dependence, Possessing all merits, Liberating all existences. Without defilement, without attachment, Without delusion, without reliance, The nature of the essence is immeasurable, Those who see it all praise it. The light shines everywhere'
清凈， 塵累悉蠲滌， 不動離二邊， 此是如來智。 若有見如來， 身心離分別， 則於一切法， 永出諸疑滯。 一切世間中， 處處轉法輪， 無性無所轉， 導師方便說。 於法無疑惑， 永絕諸戲論， 不生分別心， 是念佛菩提。 了知差別法， 不著于言說， 無有一與多， 是名隨佛教。 多中無一性， 一亦無有多， 如是二俱舍， 普入佛功德。 眾生及國土， 一切皆寂滅， 無依無分別， 能入佛菩提。 眾生及國土， 一異不可得， 如是善觀察， 名知佛法義。」
爾時，光明過百萬世界，遍照東方一億世界；南、西、北方，四維、上、下，亦復如是。彼一一世界中，皆有百億閻浮提，乃至百億色究竟天；其中所有，悉皆明現。彼一一閻浮提中，各見如來坐蓮華藏師子之座，十佛剎微塵數菩薩所共圍繞。悉以佛神力故，十方各有一大菩薩，一一各與十佛剎微塵數諸菩薩俱，來詣佛所。其大菩薩，謂：文殊師利等；所從來國，謂：金色世界等；本所事佛，謂：不動智如來等。
爾時，一切處文殊師利菩薩，各于佛所，同時發聲，說此頌言：
「智慧無等法無邊， 超諸有海到彼岸， 壽量光明悉無
【現代漢語翻譯】 現代漢語譯本 清凈無染，一切塵世的煩惱都被洗滌乾淨。 不執著于任何一方，超越對立的二元觀念，這就是如來的智慧。 如果有人能見到如來，身心都脫離了分別執著， 那麼對於一切法，就能永遠擺脫疑惑和滯礙。 在一切世間中，處處都在轉動法輪（佛法的教義）， 實際上並沒有什麼固定的自性，也沒有什麼可轉的，這只是導師爲了方便而說的。 對於佛法沒有疑惑，永遠斷絕各種戲論（無意義的辯論）， 不生起分別之心，這就是念佛的菩提（覺悟）。 瞭解各種差別之法，但不執著于言語的表達， 沒有所謂的一和多，這才是真正隨順佛陀的教誨。 在多的事物中沒有單一的自性，在單一的事物中也沒有多的自性， 像這樣捨棄對一和多的執著，就能普遍進入佛的功德之中。 眾生和國土，一切都是寂靜的， 沒有依賴，沒有分別，就能進入佛的菩提。 眾生和國土，它們的一體性和差異性都不可得， 像這樣善於觀察，就叫做了解佛法的真義。
那時，光明照耀超過百萬個世界，普遍照亮東方一億個世界；南方、西方、北方，四維、上方、下方，也都是這樣。在每一個世界中，都有百億個閻浮提（我們所居住的娑婆世界），乃至百億個色究竟天（最高的天界）；其中所有的一切，都清晰地顯現出來。在每一個閻浮提中，都能看到如來坐在蓮花藏獅子座上，被十佛剎微塵數（極多的數量）的菩薩所圍繞。由於佛的神力，十方各有一位大菩薩，每一位都與十佛剎微塵數的菩薩一起，來到佛的處所。這些大菩薩，比如文殊師利（智慧第一的菩薩）等；他們所來自的國家，比如金色世界等；他們所侍奉的佛，比如不動智如來等。
那時，在一切地方的文殊師利菩薩，各自在佛的處所，同時發出聲音，說了這首偈頌：
智慧無與倫比，佛法無邊無際，超越一切有為的苦海，到達彼岸， 壽命和光明都是無限的。
【English Translation】 English version Pure and undefiled, all worldly afflictions are cleansed away. Not clinging to either side, transcending the dualistic concept of opposites, this is the wisdom of the Tathagata (Buddha). If one can see the Tathagata, with body and mind free from discrimination, then regarding all dharmas (teachings), one will forever be free from doubts and hindrances. In all the worlds, the Dharma wheel (teachings of Buddhism) is turned everywhere, but in reality, there is no fixed self-nature, nor is there anything to be turned; this is just a skillful means of the guide. Without doubt about the Dharma, forever cutting off all frivolous debates, not generating a discriminating mind, this is the Bodhi (enlightenment) of mindfulness of the Buddha. Understanding the various differentiated dharmas, but not clinging to verbal expressions, there is no such thing as one or many; this is called truly following the Buddha's teachings. In the many, there is no single nature; in the one, there is no multiplicity, thus abandoning the attachment to both one and many, one universally enters the merits of the Buddha. Sentient beings and lands, all are in a state of quiescence, without reliance, without discrimination, one can enter the Bodhi of the Buddha. Sentient beings and lands, their oneness and difference are unattainable, observing well in this way is called understanding the true meaning of the Buddha's Dharma.
At that time, light shone beyond a million worlds, illuminating one hundred million worlds in the east; the south, west, north, four intermediate directions, above, and below were also like this. In each of those worlds, there were a hundred billion Jambudvipas (the world we inhabit), and even a hundred billion Akanistha Heavens (the highest heaven); everything within them was clearly visible. In each Jambudvipa, one could see the Tathagata sitting on a lion throne of lotus blossoms, surrounded by Bodhisattvas as numerous as the dust particles of ten Buddha-lands. Due to the Buddha's divine power, a great Bodhisattva from each of the ten directions, each accompanied by Bodhisattvas as numerous as the dust particles of ten Buddha-lands, came to the Buddha's place. These great Bodhisattvas, such as Manjushri (Bodhisattva of wisdom); the countries they came from, such as the Golden World; the Buddhas they served, such as the Immovable Wisdom Tathagata.
At that time, Manjushri Bodhisattvas in all places, each at the Buddha's place, simultaneously spoke this verse:
Wisdom is unparalleled, the Dharma is boundless, transcending the sea of all existence, reaching the other shore, lifespan and light are all limitless.
比， 此功德者方便力。 所有佛法皆明瞭， 常觀三世無厭倦， 雖緣境界不分別， 此難思者方便力。 樂觀眾生無生想， 普見諸趣無趣想， 恒住禪寂不繫心， 此無礙慧方便力。 善巧通達一切法， 正念勤修涅槃道， 樂於解脫離不平， 此寂滅人方便力。 有能勸向佛菩提， 趣如法界一切智， 善化眾生入于諦， 此住佛心方便力。 佛所說法皆隨入， 廣大智慧無所礙， 一切處行悉已臻， 此自在修方便力。 恒住涅槃如虛空， 隨心化現靡不周， 此依無相而為相， 到難到者方便力。 晝夜日月及年劫， 世界始終成壞相， 如是憶念悉了知， 此時數智方便力。 一切眾生有生滅， 色與非色想非想， 所有名字悉了知， 此住難思方便力。 過去現在未來世， 所有言說皆能了， 而知三世悉平等， 此無比解方便力。」
爾時，光明過一億世界，遍照東方十億世界；南、西、北方，四維、上、下，亦復如是。彼一一世界中，皆有百億閻浮提，乃至百億色究竟天；其中所有，悉皆明現。彼一一閻浮提中，悉見如來坐蓮華藏師子之座，十佛剎微塵數菩薩所共圍繞。悉以佛神力故，十方各有一大菩薩，
【現代漢語翻譯】 現代漢語譯本 比丘們，這些功德是方便之力所致。 能夠明瞭一切佛法，常常觀察過去、現在、未來三世而沒有厭倦， 雖然面對各種境界卻不分別執著，這種難以思議的能力是方便之力。 樂於觀察眾生而沒有『生』的念頭，普遍看到所有輪迴的去處而沒有『去』的念頭， 恒常安住于禪定寂靜之中而不被心所束縛，這種無礙的智慧是方便之力。 善巧通達一切法，以正念勤奮修習通往涅槃的道路， 樂於解脫而遠離不平等，這種寂滅之人的能力是方便之力。 有能力勸導眾生趨向佛的菩提（覺悟），趨向如法界（真理的界限）般的一切智慧， 善於教化眾生進入真諦，這種安住于佛心的人的能力是方便之力。 佛所說的一切法都能隨順領悟，擁有廣大無礙的智慧， 在一切處所的修行都已達到圓滿，這種自在修行的能力是方便之力。 恒常安住于涅槃如同虛空一般，隨心所欲地化現而無所不周遍， 這是依據無相而顯現為相，達到難以到達的境界的能力是方便之力。 晝夜、日月以及年劫，世界從開始到終結、成住壞空的各種現象， 能夠如此憶念並完全瞭解，這種對時間數量的智慧是方便之力。 一切眾生都有生滅，有色與無色、有想與無想， 所有這些名稱都能完全瞭解，這種安住于難以思議境界的能力是方便之力。 過去、現在、未來三世，所有言說都能瞭解， 並且知道三世都是平等的，這種無與倫比的理解能力是方便之力。 那時，光明超過一億個世界，普遍照耀東方十億個世界；南方、西方、北方，四維、上方、下方，也都是這樣。在那每一個世界中，都有百億個閻浮提（Jambudvipa，我們所居住的娑婆世界），乃至百億個色究竟天（Akanistha，色界天的最高層）；其中所有的一切，都清晰地顯現出來。在那每一個閻浮提中，都看到如來（Tathagata，佛的稱號）坐在蓮花藏師子之座上，被十佛剎微塵數（形容極多）的菩薩共同圍繞。由於佛的神力，十方各有一位大菩薩，
【English Translation】 English version Monks, these merits are due to the power of skillful means. Being able to understand all the Buddha's teachings, constantly observing the three periods of time—past, present, and future—without weariness, Although facing various realms, not discriminating or clinging, this inconceivable ability is the power of skillful means. Delighting in observing sentient beings without the thought of 『birth,』 universally seeing all destinations of rebirth without the thought of 『going,』 Constantly abiding in meditative tranquility without being bound by the mind, this unobstructed wisdom is the power of skillful means. Skillfully understanding all dharmas, diligently cultivating the path to Nirvana with right mindfulness, Delighting in liberation and being free from inequality, this ability of the one who has attained tranquility is the power of skillful means. Having the ability to encourage sentient beings to aspire to the Bodhi (enlightenment) of the Buddha, to approach all wisdom like the Dharmadhatu (the realm of truth), Being skilled in guiding sentient beings to enter the truth, this ability of the one who dwells in the Buddha's mind is the power of skillful means. Being able to follow and understand all the teachings of the Buddha, possessing vast and unobstructed wisdom, Having perfected practice in all places, this ability of free practice is the power of skillful means. Constantly abiding in Nirvana like the void, manifesting at will and pervading everywhere, This is manifesting form based on formlessness, the ability to reach the unreachable is the power of skillful means. Day and night, sun and moon, and eons, the various phenomena of the world from beginning to end, formation, existence, destruction, and emptiness, Being able to remember and fully understand these, this wisdom of time and numbers is the power of skillful means. All sentient beings have birth and death, form and formlessness, thought and non-thought, Being able to fully understand all these names, this ability of abiding in the inconceivable realm is the power of skillful means. The past, present, and future, being able to understand all speech, And knowing that the three periods of time are all equal, this unparalleled understanding is the power of skillful means. At that time, the light surpassed one hundred million worlds, illuminating ten billion worlds in the east; the south, west, north, four intermediate directions, above, and below were also the same. In each of those worlds, there were one hundred billion Jambudvipas (the world we inhabit), and even one hundred billion Akanistha heavens (the highest heaven in the realm of form); everything within them was clearly visible. In each of those Jambudvipas, the Tathagata (title of the Buddha) was seen sitting on a lion throne of lotus treasury, surrounded by bodhisattvas as numerous as the dust particles of ten Buddha lands. Due to the Buddha's divine power, a great bodhisattva from each of the ten directions,
一一各與十佛剎微塵數諸菩薩俱，來詣佛所。其大菩薩，謂：文殊師利等；所從來國，謂：金色世界等；本所事佛，謂：不動智如來等。
爾時，一切處文殊師利菩薩，各于佛所，同時發聲，說此頌言：
「廣大苦行皆修習， 日夜精勤無厭怠， 已度難度師子吼， 普化眾生是其行。 眾生流轉愛慾海， 無明網覆大憂迫， 至仁勇猛悉斷除， 誓亦當然是其行。 世間放逸著五欲， 不實分別受眾苦， 奉行佛教常攝心， 誓度於斯是其行。 眾生著我入生死， 求其邊際不可得， 普事如來獲妙法， 為彼宣說是其行。 眾生無怙病所纏， 常淪惡趣起三毒， 大火猛焰恒燒熱， 凈心度彼是其行。 眾生迷惑失正道， 常行邪徑入闇宅， 為彼大然正法燈， 永作照明是其行。 眾生漂溺諸有海， 憂難無涯不可處， 為彼興造大法船， 皆令得度是其行。 眾生無知不見本， 迷惑癡狂險難中， 佛哀愍彼建法橋， 正念令升是其行。 見諸眾生在險道， 老病死苦常逼迫， 修諸方便無限量， 誓當悉度是其行。 聞法信解無疑惑， 了性空寂不驚怖， 隨形六道遍十方， 普教群迷是其行。」
爾時
【現代漢語翻譯】 現代漢語譯本 每一位菩薩都各自帶領著如同十個佛剎（佛所教化的世界）微塵數一樣多的菩薩，來到佛陀所在之處。這些大菩薩，例如文殊師利（Manjushri，智慧的象徵）等；他們所來自的國度，例如金色世界等；他們原本侍奉的佛陀，例如不動智如來（不動智如來，象徵堅定不移的智慧）等。 當時，在所有地方的文殊師利菩薩，各自在佛陀所在之處，同時發出聲音，說了這首偈頌： 『他們廣修各種苦行，日夜精進勤勉不懈，已經度過難以度過的境界，發出如獅子般的吼聲，普遍教化眾生是他們的修行。 眾生在愛慾的海洋中流轉，被無明的羅網覆蓋，遭受巨大的憂愁逼迫，他們以至仁至勇的決心全部斷除這些，發誓要這樣做是他們的修行。 世間的人們放縱自己，執著於五欲（色、聲、香、味、觸），不切實際地分別，承受各種痛苦，他們奉行佛陀的教誨，常常收攝自己的心，發誓要度脫這些是他們的修行。 眾生執著于自我，陷入生死輪迴，尋求其邊際卻不可得，他們普遍侍奉如來，獲得微妙的佛法，為他們宣說佛法是他們的修行。 眾生沒有依靠，被疾病纏繞，常常沉淪於惡道，生起貪、嗔、癡三毒，被猛烈的大火恒常燒灼，他們以清凈的心度脫他們是他們的修行。 眾生迷惑而迷失正道，常常行走在邪路上，進入黑暗的居所，他們為他們點燃正法的明燈，永遠作為照明是他們的修行。 眾生在諸有的海洋中漂流沉溺，憂愁和災難無邊無際，他們為他們建造大法船，使他們都能夠得到度脫是他們的修行。 眾生無知，看不見根本，在迷惑、癡狂和危險中，佛陀哀憫他們，建立法橋，用正念引導他們上升是他們的修行。 看到眾生處在危險的道路上，被衰老、疾病和死亡的痛苦常常逼迫，他們修習各種方便法門，沒有厭倦，發誓要全部度脫他們是他們的修行。 聽聞佛法，產生信心和理解，沒有疑惑，了悟到諸法性空寂，不驚慌恐懼，他們隨順六道眾生的形態，遍佈十方世界，普遍教化迷失的眾生是他們的修行。』 當時
【English Translation】 English version Each one, together with bodhisattvas as numerous as the dust particles in ten buddha-lands, came to the place of the Buddha. These great bodhisattvas, such as Manjushri (symbol of wisdom); the countries they came from, such as the Golden World; and the Buddhas they originally served, such as Akshobhya Tathagata (symbol of unwavering wisdom). At that time, Manjushri Bodhisattvas in all places, each at the Buddha's place, simultaneously spoke this verse: 'They cultivate vast ascetic practices, diligently striving day and night without weariness, having crossed the difficult-to-cross realms, roaring like lions, universally transforming sentient beings is their practice. Sentient beings wander in the ocean of desire, covered by the net of ignorance, suffering great distress, they resolutely cut off all these with utmost benevolence and courage, vowing to do so is their practice. People in the world indulge themselves, clinging to the five desires (form, sound, smell, taste, touch), unrealistically discriminating, enduring various sufferings, they uphold the Buddha's teachings, constantly collecting their minds, vowing to liberate these is their practice. Sentient beings cling to self, falling into the cycle of birth and death, seeking its boundary but unable to find it, they universally serve the Tathagata, obtaining the wonderful Dharma, proclaiming the Dharma for them is their practice. Sentient beings have no refuge, are entangled by illness, often sinking into evil realms, giving rise to the three poisons of greed, hatred, and delusion, constantly burned by fierce flames, they liberate them with pure minds is their practice. Sentient beings are confused and lose the right path, often walking on wrong paths, entering dark dwellings, they light the lamp of the true Dharma for them, forever serving as illumination is their practice. Sentient beings drift and drown in the ocean of existence, with boundless worries and difficulties, they build the great Dharma boat for them, enabling them all to be liberated is their practice. Sentient beings are ignorant, not seeing the root, in confusion, madness, and danger, the Buddha pities them, building a Dharma bridge, guiding them to ascend with right mindfulness is their practice. Seeing sentient beings on dangerous paths, constantly oppressed by the suffering of old age, sickness, and death, they cultivate various skillful means without weariness, vowing to liberate them all is their practice. Hearing the Dharma, generating faith and understanding, without doubt, realizing the emptiness of all phenomena, not being startled or afraid, they follow the forms of beings in the six realms, pervading the ten directions, universally teaching confused beings is their practice.' At that time
，光明過十億世界，遍照東方百億世界、千億世界、百千億世界、那由他億世界、百那由他億世界、千那由他億世界、百千那由他億世界，如是無數無量、無邊無等、不可數、不可稱、不可思、不可量、不可說，盡法界、虛空界、所有世界；南、西、北方，四維、上、下，亦復如是。彼一一世界中，皆有百億閻浮提，乃至百億色究竟天；其中所有，悉皆明現。彼一一閻浮提中，悉見如來坐蓮華藏師子之座，十佛剎微塵數菩薩所共圍繞。悉以佛神力故，十方各有一大菩薩，一一各與十佛剎微塵數諸菩薩俱，來詣佛所。其大菩薩，謂：文殊師利等；所從來國，謂：金色世界等；本所事佛，謂：不動智如來等。爾時，一切處文殊師利菩薩，各于佛所，同時發聲，說此頌言：
「一念普觀無量劫， 無去無來亦無住， 如是了知三世事， 超諸方便成十力。 十方無比善名稱， 永離諸難常歡喜， 普詣一切國土中， 廣為宣揚如是法。 為利眾生供養佛， 如其意獲相似果， 於一切法悉順知， 遍十方中現神力。 從初供佛意柔忍， 入深禪定觀法性， 普勸眾生髮道心， 以此速成無上果。 十方求法情無異， 為修功德令滿足， 有無二相悉滅除， 此人于佛為真見。
【現代漢語翻譯】 現代漢語譯本：光明照耀超過十億個世界，普遍照耀東方百億世界、千億世界、百千億世界、那由他（極大的數量單位）億世界、百那由他億世界、千那由他億世界、百千那由他億世界，像這樣無數無量、無邊無等、不可數、不可稱、不可思、不可量、不可說，遍及整個法界、虛空界、所有世界；南方、西方、北方，四維、上方、下方，也都是這樣。在每一個世界中，都有百億個閻浮提（我們所居住的娑婆世界），乃至百億個色究竟天（佛教宇宙觀中最高的色界天）；其中所有的一切，都清晰地顯現出來。在每一個閻浮提中，都能看到如來坐在蓮華藏師子之座上，被十佛剎微塵數（極多的數量）的菩薩共同圍繞。由於佛的神力，十方各有一位大菩薩，每一位都與十佛剎微塵數的菩薩一起，來到佛的處所。這些大菩薩，例如：文殊師利（智慧第一的菩薩）等；他們所來自的國家，例如：金色世界等；他們原本侍奉的佛，例如：不動智如來（如來的一種稱號）等。那時，所有地方的文殊師利菩薩，都在佛的處所，同時發出聲音，說了這首偈頌： 『一念之間普遍觀察無量劫，沒有去也沒有來，也沒有停留，像這樣瞭解過去、現在、未來三世的事情，超越一切方便法門，成就十種力量。十方世界無比的善名稱，永遠脫離各種災難，常常歡喜，普遍到達一切國土之中，廣泛地宣揚這樣的佛法。爲了利益眾生而供養佛，就像他們的心意一樣獲得相似的果報，對於一切法都完全順應瞭解，在十方世界中顯現神通力量。從最初供養佛時就心意柔和忍耐，進入深層的禪定觀察法的本性，普遍勸導眾生髮起菩提心，用這個方法迅速成就無上正果。十方眾生求法的意願沒有差別，爲了修習功德使之圓滿，有和無這兩種相對的現象都消滅去除，這樣的人對於佛才是真正的見解。』
【English Translation】 English version: The light surpasses ten billion worlds, illuminating the east by a hundred billion worlds, a thousand billion worlds, a hundred thousand billion worlds, nayuta (an extremely large number) billion worlds, a hundred nayuta billion worlds, a thousand nayuta billion worlds, a hundred thousand nayuta billion worlds. Like this, it is countless, immeasurable, boundless, incomparable, incalculable, unnameable, inconceivable, unquantifiable, and unspeakable, pervading the entire Dharma realm, the space realm, and all worlds. The south, west, north, four intermediate directions, above, and below are also like this. In each of these worlds, there are a hundred billion Jambudvipas (the world we inhabit), up to a hundred billion Akanistha Heavens (the highest heaven in the realm of form in Buddhist cosmology); everything within them is clearly visible. In each Jambudvipa, one can see the Tathagata (another name for Buddha) sitting on the Lion Throne of the Lotus Treasury, surrounded by Bodhisattvas as numerous as the dust particles of ten Buddha lands. Due to the Buddha's divine power, a great Bodhisattva from each of the ten directions, each accompanied by Bodhisattvas as numerous as the dust particles of ten Buddha lands, comes to the Buddha's place. These great Bodhisattvas include: Manjushri (the Bodhisattva of wisdom) and others; the countries they come from include: the Golden World and others; the Buddhas they originally served include: Akshobhya Tathagata (a title of Buddha) and others. At that time, Manjushri Bodhisattvas in all places, at the Buddha's place, simultaneously spoke this verse: 'In a single thought, one universally observes countless kalpas (eons), there is no going, no coming, and no abiding. Thus, understanding the affairs of the three times (past, present, and future), transcending all expedient means, one achieves the ten powers. The good name is unparalleled in the ten directions, forever free from all difficulties, always joyful, universally reaching all lands, widely proclaiming such Dharma. For the benefit of sentient beings, offering to the Buddha, one obtains similar results as their intention, completely understanding all dharmas, manifesting divine powers in the ten directions. From the beginning of offering to the Buddha, one's mind is gentle and patient, entering deep samadhi (meditative absorption) to observe the nature of Dharma, universally encouraging sentient beings to arouse the Bodhi mind, using this method to quickly achieve the unsurpassed fruit. The desire for Dharma is the same in the ten directions, in order to cultivate merits to make them complete, the two aspects of existence and non-existence are all eliminated, this person has a true view of the Buddha.'
普往十方諸國土， 廣說妙法興義利， 住于實際不動搖， 此人功德同於佛。 如來所轉妙法輪， 一切皆是菩提分， 若能聞已悟法性， 如是之人常見佛。 不見十力空如幻， 雖見非見如盲睹， 分別取相不見佛， 畢竟離著乃能見。 眾生隨業種種別， 十方內外難盡見， 佛身無礙遍十方， 不可盡見亦如是。 譬如空中無量剎， 無來無去遍十方， 產生滅壞無所依， 佛遍虛空亦如是。」
菩薩問明品第十
爾時，文殊師利菩薩問覺首菩薩言：「佛子！心性是一。云何見有種種差別？所謂：往善趣、惡趣；諸根滿、缺；受生同、異；端正、醜陋；苦、樂不同；業不知心，心不知業；受不知報，報不知受；心不知受，受不知心；因不知緣，緣不知因；智不知境，境不知智。」
時，覺首菩薩以頌答曰：
「仁今問是義， 為曉悟群蒙， 我如其性答， 惟仁應諦聽。 諸法無作用， 亦無有體性， 是故彼一切， 各各不相知。 譬如河中水， 湍流競奔逝， 各各不相知， 諸法亦如是。 亦如大火聚， 猛焰同時發， 各各不相知， 諸法亦如是。 又如長風起， 遇物咸鼓扇， 各各不相知
【現代漢語翻譯】 現代漢語譯本 普遍前往十方諸佛國土，廣泛宣說微妙佛法，興盛正義和利益，安住于真如實相而不動搖，這樣的人的功德就等同於佛陀。 如來所轉的微妙法輪，一切都是菩提的組成部分，如果能夠聽聞后領悟法性，這樣的人就能常見佛陀。 如果不能見到佛的十力（如來的十種力量，指佛的智慧和能力）如同虛幻，即使看見也如同盲人一樣，通過分別執著于外相是見不到佛的，必須徹底放下執著才能見到。 眾生隨著各自的業力而有種種差別，十方世界內外的情況難以完全看清，佛身無礙遍佈十方，也是無法完全看清的。 譬如虛空中有無量佛剎，無來無去遍佈十方，產生、滅壞沒有所依，佛遍佈虛空也是如此。
菩薩問明品第十
這時，文殊師利菩薩問覺首菩薩說：『佛子！心性本是一樣的，為什麼會看到有種種差別呢？比如：往生善道、惡道；諸根圓滿、殘缺；受生相同、不同；相貌端正、醜陋；感受苦、樂不同；業不知道心，心不知道業；受不知道報，報不知道受；心不知道受，受不知道心；因不知道緣，緣不知道因；智不知道境，境不知道智。』
這時，覺首菩薩用偈頌回答說： 『您今天問的這個道理，是爲了開導迷惑的眾生，我將按照事物的本性來回答，希望您仔細聽。 諸法沒有作用，也沒有實體，所以它們之間互不相知。 譬如河流中的水，湍急奔流，各自互不相知，諸法也是如此。 又如巨大的火堆，猛烈的火焰同時發出，各自互不相知，諸法也是如此。 又如長風吹起，遇到物體就鼓動搖扇，各自互不相知，諸法也是如此。
【English Translation】 English version Universally going to all lands in the ten directions, widely expounding the wonderful Dharma, promoting righteousness and benefit, abiding in the actual reality without wavering, the merits of such a person are equal to those of the Buddha. The wonderful Dharma wheel turned by the Tathagata, all are components of Bodhi, if one can hear and understand the nature of Dharma, such a person can often see the Buddha. If one cannot see the ten powers of the Buddha (the ten powers of the Tathagata, referring to the Buddha's wisdom and abilities) as illusory, even if one sees, it is like a blind person seeing, one cannot see the Buddha by distinguishing and clinging to external appearances, one must completely let go of attachments to see. Sentient beings have various differences according to their respective karmas, the situations inside and outside the ten directions are difficult to see completely, the Buddha's body is unobstructed and pervades the ten directions, and it is also impossible to see completely. For example, in the void there are countless Buddha lands, without coming or going, pervading the ten directions, arising, ceasing, and decaying without any reliance, the Buddha pervading the void is also like this.
Chapter Ten: Bodhisattva's Inquiry on Understanding
At that time, Bodhisattva Manjushri asked Bodhisattva Jue Shou, saying: 'Buddha-son! The nature of mind is one. Why do we see various differences? Such as: going to good realms, evil realms; faculties complete, incomplete; births the same, different; appearance beautiful, ugly; experiencing suffering, joy differently; karma does not know mind, mind does not know karma; reception does not know retribution, retribution does not know reception; mind does not know reception, reception does not know mind; cause does not know condition, condition does not know cause; wisdom does not know object, object does not know wisdom.'
At that time, Bodhisattva Jue Shou answered with a verse: 'You ask about this meaning today, to enlighten the confused beings, I will answer according to the nature of things, I hope you listen carefully. All dharmas have no function, nor do they have substance, therefore they do not know each other. For example, the water in the river, rushing and flowing, does not know each other, all dharmas are also like this. Also like a huge fire, fierce flames erupting at the same time, do not know each other, all dharmas are also like this. Also like a long wind rising, encountering objects it stirs and fans, do not know each other, all dharmas are also like this.'
， 諸法亦如是。 又如眾地界， 展轉因依住， 各各不相知， 諸法亦如是。 眼耳鼻舌身， 心意諸情根， 以此常流轉， 而無能轉者。 法性本無生， 示現而有生， 是中無能現， 亦無所現物。 眼耳鼻舌身， 心意諸情根， 一切空無性， 妄心分別有。 如理而觀察， 一切皆無性， 法眼不思議， 此見非顛倒。 若實若不實， 若妄若非妄， 世間出世間， 但有假言說。」
爾時，文殊師利菩薩問財首菩薩言：「佛子！一切眾生非眾生。云何如來隨其時、隨其命、隨其身、隨其行、隨其解、隨其言論、隨其心樂、隨其方便、隨其思惟、隨其觀察，于如是諸眾生中，為現其身，教化調伏？」
時，財首菩薩以頌答曰：
「此是樂寂滅， 多聞者境界， 我為仁宣說， 仁今應聽受。 分別觀內身， 此中誰是我， 若能如是解， 彼達我有無。 此身假安立， 住處無方所， 諦了是身者， 于中無所著。 于身善觀察， 一切皆明見， 知法皆虛妄， 不起心分別。 壽命因誰起， 復因誰退滅， 猶如旋火輪， 初后不可知。 智者能觀察， 一切有無常， 諸法空無
【現代漢語翻譯】 現代漢語譯本：
諸法也是如此。
又如眾多地界，輾轉互相依賴而存在，各自互不相知，諸法也是如此。
眼、耳、鼻、舌、身，心、意等諸情根，以此不斷流轉，卻沒有能使之流轉的主體。
法的本性本來無生，只是示現出有生，這其中沒有能示現的主體，也沒有被示現的客體。
眼、耳、鼻、舌、身，心、意等諸情根，一切都是空無自性的，只是虛妄的心分別而有。
如理地觀察，一切都是無自性的，法眼的境界不可思議，這樣的見解不是顛倒的。
無論是真實還是不真實，無論是虛妄還是非虛妄，世間和出世間，都只是假借言說而已。
當時，文殊師利菩薩（Manjusri Bodhisattva）問財首菩薩（Dhanaśreṣṭhin Bodhisattva）說：『佛子！一切眾生並非真正的眾生。為何如來（Tathagata）能隨著眾生的時機、壽命、身體、行為、理解、言論、心之所樂、方便、思惟、觀察，在這些眾生中，顯現其身，教化調伏他們呢？』
當時，財首菩薩以偈頌回答說：
『這是樂於寂滅的境界，是多聞者的境界，我為仁者宣說，仁者現在應當聽受。
分別觀察自身內部，這裡面誰是「我」呢？如果能這樣理解，他就通達了「我」的有無。
這個身體是假借安立的，它的住處沒有固定的方位，真正明瞭身體的人，就不會執著於它。
對身體善加觀察，一切都會明見，知道諸法都是虛妄的，就不會生起分別之心。
壽命因何而生起，又因何而消退？就像旋轉的火輪，開始和最後都不可知。
智者能夠觀察到，一切有為法都是無常的，諸法都是空無自性的。』 English version:
Thus are all dharmas.
Just as the many earth elements, mutually dependent and abiding, each unaware of the other, so are all dharmas.
The eyes, ears, nose, tongue, body, mind, and intellect, these sense faculties, are constantly flowing, yet there is no entity that causes them to flow.
The nature of dharma is originally unborn, it only appears as if born, and within this there is neither a manifesting entity nor a manifested object.
The eyes, ears, nose, tongue, body, mind, and intellect, these sense faculties, all are empty and without self-nature, they exist only through the discrimination of the deluded mind.
When observed with proper understanding, all are without self-nature, the realm of the Dharma Eye is inconceivable, and this view is not inverted.
Whether real or unreal, whether false or not false, the mundane and the supramundane, all are merely provisional expressions.
At that time, Manjusri Bodhisattva asked Dhanaśreṣṭhin Bodhisattva, 『Son of Buddha! All sentient beings are not truly sentient beings. How does the Tathagata, according to the time, lifespan, body, conduct, understanding, speech, inclinations, skillful means, thoughts, and observations of these sentient beings, manifest his body among them to teach and subdue them?』
Then, Dhanaśreṣṭhin Bodhisattva replied in verse:
『This is the realm of those who delight in quiescence, the realm of the learned, I will explain it for you, you should now listen and receive it.
Observe the inner body with discernment, who is the 「I」 within it? If one can understand this, one will realize the existence or non-existence of 「I」.
This body is provisionally established, its dwelling place has no fixed location, one who truly understands the body will not be attached to it.
By observing the body well, all will be clearly seen, knowing that all dharmas are illusory, one will not give rise to discriminating thoughts.
From what does life arise, and from what does it cease? Like a spinning fire wheel, the beginning and the end are unknowable.
The wise can observe that all conditioned things are impermanent, and all dharmas are empty and without self-nature.』
【English Translation】 Thus are all dharmas. Just as the many earth elements, mutually dependent and abiding, each unaware of the other, so are all dharmas. The eyes, ears, nose, tongue, body, mind, and intellect, these sense faculties, are constantly flowing, yet there is no entity that causes them to flow. The nature of dharma is originally unborn, it only appears as if born, and within this there is neither a manifesting entity nor a manifested object. The eyes, ears, nose, tongue, body, mind, and intellect, these sense faculties, all are empty and without self-nature, they exist only through the discrimination of the deluded mind. When observed with proper understanding, all are without self-nature, the realm of the Dharma Eye is inconceivable, and this view is not inverted. Whether real or unreal, whether false or not false, the mundane and the supramundane, all are merely provisional expressions. At that time, Manjusri Bodhisattva asked Dhanaśreṣṭhin Bodhisattva, 『Son of Buddha! All sentient beings are not truly sentient beings. How does the Tathagata, according to the time, lifespan, body, conduct, understanding, speech, inclinations, skillful means, thoughts, and observations of these sentient beings, manifest his body among them to teach and subdue them?』 Then, Dhanaśreṣṭhin Bodhisattva replied in verse: 『This is the realm of those who delight in quiescence, the realm of the learned, I will explain it for you, you should now listen and receive it. Observe the inner body with discernment, who is the 「I」 within it? If one can understand this, one will realize the existence or non-existence of 「I」. This body is provisionally established, its dwelling place has no fixed location, one who truly understands the body will not be attached to it. By observing the body well, all will be clearly seen, knowing that all dharmas are illusory, one will not give rise to discriminating thoughts. From what does life arise, and from what does it cease? Like a spinning fire wheel, the beginning and the end are unknowable. The wise can observe that all conditioned things are impermanent, and all dharmas are empty and without self-nature.』
我， 永離一切相。 眾報隨業生， 如夢不真實， 唸唸常滅壞， 如前後亦爾。 世間所見法， 但以心為主， 隨解取眾相， 顛倒不如實。 世間所言論， 一切是分別， 未曾有一法， 得入於法性。 能緣所緣力， 種種法出生， 速滅不暫停， 唸唸悉如是。」
爾時，文殊師利菩薩問寶首菩薩言：「佛子！一切眾生，等有四大，無我、無我所。云何而有受苦、受樂，端正、醜陋，內好、外好，少受、多受，或受現報，或受后報？然法界中，無美、無惡。」
時，寶首菩薩以頌答曰：
「隨其所行業， 如是果報生， 作者無所有， 諸佛之所說。 譬如凈明鏡， 隨其所對質， 現像各不同， 業性亦如是。 亦如田種子， 各各不相知， 自然能出生， 業性亦如是。 又如巧幻師， 在彼四衢道， 示現眾色相， 業性亦如是。 如機關木人， 能出種種聲， 彼無我非我， 業性亦如是。 亦如眾鳥類， 從㲉而得出， 音聲各不同， 業性亦如是。 譬如胎藏中， 諸根悉成就， 體相無來處， 業性亦如是。 又如在地獄， 種種諸苦事， 彼悉無所從， 業性亦如
【現代漢語翻譯】 現代漢語譯本 我，永遠脫離一切表象。 各種果報隨著業力產生，如同夢境般不真實。 念頭時刻生滅壞滅，如同前後相續一般。 世間所見的萬法，都以心為根本。 隨著理解而執取各種表象，顛倒錯亂不符合實情。 世間所說的一切言論，都是分別妄想。 從來沒有一種法，能夠進入到法性（Dharmata，諸法實相）。 能緣（subject）和所緣（object）的力量，使種種法產生。 迅速生滅不停留，每個念頭都是如此。
這時，文殊師利菩薩（Manjusri Bodhisattva，代表智慧的菩薩）問寶首菩薩（Ratnakara Bodhisattva，一位菩薩的名字）說：『佛子！一切眾生，都有四大（地、水、火、風），無我（anatman，沒有永恒不變的自我），無我所（no possession，沒有屬於自我的東西）。為什麼會有感受痛苦、感受快樂，端正、醜陋，內在美好、外在美好，少受、多受，或者感受現世的果報，或者感受來世的果報？然而在法界（Dharmadhatu，宇宙萬法的本體）中，沒有美，也沒有惡。』
當時，寶首菩薩用偈頌回答說： 『隨著所造的行業，就會產生相應的果報， 作者（karma maker）實際上並不存在，這是諸佛所說的道理。 譬如清凈明亮的鏡子，隨著所對映的物體， 顯現的影像各不相同，業的性質也是如此。 也像田地裡的種子，彼此之間互不相知， 自然能夠生長出來，業的性質也是如此。 又像技藝高超的魔術師，在十字路口， 展示各種各樣的景象，業的性質也是如此。 如同機關木偶人，能夠發出各種各樣的聲音， 它既不是我，也不是非我，業的性質也是如此。 也像各種鳥類，從蛋中孵化出來， 發出的聲音各不相同，業的性質也是如此。 譬如在胎兒的腹中，各種器官都逐漸形成， 身體的形態沒有來處，業的性質也是如此。 又如在地獄中，各種各樣的痛苦之事， 它們都沒有來源，業的性質也是如此。
【English Translation】 English version I am forever free from all appearances. Various retributions arise according to karma, like dreams, unreal. Thoughts constantly arise and perish, like before and after. The phenomena seen in the world are all based on the mind. According to understanding, one grasps various appearances, distorted and not in accordance with reality. All the words spoken in the world are discriminations. There has never been a single dharma that can enter into Dharmata (the true nature of all things). The power of the subject and object causes various dharmas to arise. They quickly perish without stopping, every thought is like this.
At that time, Manjusri Bodhisattva (Bodhisattva of wisdom) asked Ratnakara Bodhisattva (a Bodhisattva's name), 'Son of Buddha! All sentient beings equally possess the four great elements (earth, water, fire, wind), are without self (anatman, no permanent self), and without what belongs to self (no possession). Why then do they experience suffering and pleasure, beauty and ugliness, inner goodness and outer goodness, little or much, or receive present retribution or future retribution? Yet in the Dharmadhatu (the realm of all phenomena), there is neither beauty nor evil.'
Then, Ratnakara Bodhisattva replied in verse: 'According to the actions performed, such are the retributions that arise, The doer (karma maker) is non-existent, as the Buddhas have said. Like a clear and bright mirror, according to what it reflects, The images appear differently, the nature of karma is also like this. Also like seeds in the field, each not knowing the other, Naturally they can grow, the nature of karma is also like this. Also like a skillful illusionist, at the crossroads, Showing various appearances, the nature of karma is also like this. Like a mechanical wooden figure, able to produce various sounds, It is neither self nor non-self, the nature of karma is also like this. Also like various kinds of birds, hatching from eggs, Their sounds are different, the nature of karma is also like this. For example, in the womb, all organs are gradually formed, The form of the body has no origin, the nature of karma is also like this. Also like in hell, various kinds of suffering, They have no source, the nature of karma is also like this.'
是。 譬如轉輪王， 成就勝七寶， 來處不可得， 業性亦如是。 又如諸世界， 大火所燒然， 此火無來處， 業性亦如是。」
爾時，文殊師利菩薩問德首菩薩言：「佛子！如來所悟，唯是一法。云何乃說無量諸法，現無量剎，化無量眾，演無量音，示無量身，知無量心，現無量神通，普能震動無量世界，示現無量殊勝莊嚴，顯示無邊種種境界？而法性中，此差別相，皆不可得。」
時，德首菩薩以頌答曰：
「佛子所問義， 甚深難可了， 智者能知此， 常樂佛功德。 譬如地性一， 眾生各別住， 地無一異念， 諸佛法如是。 亦如火性一， 能燒一切物， 火焰無分別， 諸佛法如是。 亦如大海一， 波濤千萬異， 水無種種殊， 諸佛法如是。 亦如風性一， 能吹一切物， 風無一異念， 諸佛法如是。 亦如大云雷， 普雨一切地， 雨滴無差別， 諸佛法如是。 亦如地界一， 能生種種芽， 非地有殊異， 諸佛法如是。 如日無雲曀， 普照於十方， 光明無異性， 諸佛法如是。 亦如空中月， 世間靡不見， 非月往其處， 諸佛法如是。 譬如大梵王， 應現
【現代漢語翻譯】 現代漢語譯本 例如，轉輪王（擁有統治世界的理想君主）成就了殊勝的七寶（象徵權力和財富的七種珍寶），但這些珍寶的來處是不可尋覓的，業的性質也是如此。 又如，當諸世界被大火焚燒時，這火焰沒有來處，業的性質也是如此。
那時，文殊師利菩薩（代表智慧的菩薩）問德首菩薩（一位有德行的菩薩）說：『佛子！如來（佛的稱號）所證悟的，唯有一法（真理的本質）。為何卻說有無量諸法（各種教義），顯現無量剎（佛土），化度無量眾生，演說無量音聲，示現無量身形，了知無量心念，展現無量神通，普遍震動無量世界，示現無量殊勝莊嚴，顯示無邊種種境界？而法性（真理的本質）之中，這些差別相，都是不可得的。』
當時，德首菩薩以偈頌回答說： 『佛子所問的意義，非常深奧難以理解，只有智者才能明白，並常樂於佛的功德。 譬如，地的性質是唯一的，眾生卻各自居住在不同的地方，地本身沒有一或異的念頭，諸佛的法也是如此。 又如，火的性質是唯一的，能燃燒一切事物，火焰本身沒有分別，諸佛的法也是如此。 又如，大海是唯一的，波濤卻有千萬種不同，水本身沒有種種差別，諸佛的法也是如此。 又如，風的性質是唯一的，能吹動一切事物，風本身沒有一或異的念頭，諸佛的法也是如此。 又如，大云雷普遍降雨到一切土地，雨滴本身沒有差別，諸佛的法也是如此。 又如，地界是唯一的，能生長出各種各樣的芽，並非地本身有殊異，諸佛的法也是如此。 如太陽沒有云霧遮蔽，普遍照耀十方，光明本身沒有不同的性質，諸佛的法也是如此。 又如空中的月亮，世間沒有看不到的，並非月亮自己去到那裡，諸佛的法也是如此。 譬如大梵天王（印度教的創造之神），應眾生之需而顯現各種不同的身形，但梵天王本身沒有分別，諸佛的法也是如此。』
【English Translation】 English version For example, a Cakravartin king (an ideal monarch who rules the world) achieves the supreme seven treasures (seven jewels symbolizing power and wealth), but the origin of these treasures cannot be found, and the nature of karma is also like this. Also, like when all the worlds are burned by a great fire, this fire has no origin, and the nature of karma is also like this.
At that time, Manjushri Bodhisattva (the Bodhisattva representing wisdom) asked Virtue-Head Bodhisattva (a virtuous Bodhisattva), saying: 'Son of Buddha! What the Tathagata (an epithet of the Buddha) has realized is only one Dharma (the essence of truth). Why then are there said to be countless Dharmas (various teachings), manifesting countless kshetras (Buddha-lands), transforming countless beings, expounding countless sounds, showing countless forms, knowing countless thoughts, displaying countless supernatural powers, universally shaking countless worlds, manifesting countless supreme adornments, and revealing boundless various realms? Yet within the nature of Dharma (the essence of truth), these differences are all unattainable.'
Then, Virtue-Head Bodhisattva replied in verse: 'The meaning of what the Son of Buddha asks is very profound and difficult to understand; only the wise can comprehend this and always rejoice in the merits of the Buddha. For example, the nature of earth is one, yet beings dwell in different places; the earth itself has no thought of one or different; the Dharma of all Buddhas is like this. Also, like the nature of fire is one, able to burn all things; the flames themselves have no distinctions; the Dharma of all Buddhas is like this. Also, like the ocean is one, yet the waves are of thousands of different kinds; the water itself has no various differences; the Dharma of all Buddhas is like this. Also, like the nature of wind is one, able to blow all things; the wind itself has no thought of one or different; the Dharma of all Buddhas is like this. Also, like great clouds and thunder universally rain on all lands; the raindrops themselves have no differences; the Dharma of all Buddhas is like this. Also, like the earth realm is one, able to produce all kinds of sprouts; it is not that the earth itself has differences; the Dharma of all Buddhas is like this. Like the sun without cloud cover, universally shining in all ten directions; the light itself has no different nature; the Dharma of all Buddhas is like this. Also, like the moon in the sky, there is no place in the world that cannot see it; it is not that the moon itself goes there; the Dharma of all Buddhas is like this. For example, the Great Brahma King (the Hindu god of creation), manifests various forms according to the needs of beings, but Brahma himself has no distinctions; the Dharma of all Buddhas is like this.'
滿三千， 其身無別異， 諸佛法如是。」
爾時，文殊師利菩薩問目首菩薩言：「佛子！如來福田，等一無異。云何而見眾生布施果報不同？所謂：種種色、種種形、種種家、種種根、種種財、種種主、種種眷屬、種種官位、種種功德、種種智慧；而佛于彼，其心平等，無異思惟。」
時，目首菩薩以頌答曰：
「譬如大地一， 隨種各生芽， 于彼無怨親， 佛福田亦然。 又如水一味， 因器有差別， 佛福田亦然， 眾生心故異。 亦如巧幻師， 能令眾歡喜， 佛福田如是， 令眾生敬悅。 如有才智王， 能令大眾喜， 佛福田如是， 令眾悉安樂。 譬如凈明鏡， 隨色而現像， 佛福田如是， 隨心獲眾報。 如阿揭陀藥， 能療一切毒， 佛福田如是， 滅諸煩惱患。 亦如日出時， 照曜於世間， 佛福田如是， 滅除諸黑暗。 亦如凈滿月， 普照于大地， 佛福田亦然， 一切處平等。 譬如毗藍風， 普震於大地， 佛福田如是， 動三有眾生。 譬如大火起， 能燒一切物， 佛福田如是， 燒一切有為。」
爾時，文殊師利菩薩問勤首菩薩言：「佛子！佛教是一，眾生得
【現代漢語翻譯】 現代漢語譯本 『圓滿三千世界，他們的身體沒有差別，諸佛的法就是這樣。』
當時，文殊師利菩薩問目首菩薩說：『佛子！如來的福田，平等無差別。為什麼看到眾生布施的果報不同呢？所謂：種種顏色、種種形狀、種種家庭、種種根器、種種財富、種種主人、種種眷屬、種種官位、種種功德、種種智慧；而佛對於他們，內心平等，沒有不同的想法。』
這時，目首菩薩用偈頌回答說：
『譬如大地只有一個，隨著所種的種子各自生長出芽，對於它們沒有怨恨和親近，佛的福田也是這樣。 又如水只有一種味道，因為容器的不同而有差別，佛的福田也是這樣，因為眾生的心不同。 也像巧妙的幻術師，能夠讓大眾歡喜，佛的福田也是這樣，讓眾生敬重喜悅。 如有才智的國王，能夠讓大眾歡喜，佛的福田也是這樣，讓眾生都安樂。 譬如清凈明亮的鏡子，隨著顏色而顯現影像，佛的福田也是這樣，隨著心而獲得各種果報。 如阿伽陀藥（能治百病的藥），能夠治療一切毒，佛的福田也是這樣，滅除各種煩惱的病患。 也像太陽升起時，照耀於世間，佛的福田也是這樣，滅除各種黑暗。 也像清凈圓滿的月亮，普遍照耀于大地，佛的福田也是這樣，在一切處都平等。 譬如毗藍風（大風），普遍震動于大地，佛的福田也是這樣，動搖三有（欲界、色界、無色界）的眾生。 譬如大火燃起，能夠燒燬一切事物，佛的福田也是這樣，燒燬一切有為法。』
當時，文殊師利菩薩問勤首菩薩說：『佛子！佛教是一樣的，眾生得到的
【English Translation】 English version 'The three thousand worlds are full, their bodies are not different, the Buddhas' Dharma is like this.'
At that time, Bodhisattva Manjushri asked Bodhisattva Mukha-shira, 'Son of Buddha! The field of merit of the Tathagata is equal and without difference. Why do we see that the results of sentient beings' offerings are different? Such as: various colors, various shapes, various families, various roots, various wealth, various masters, various relatives, various official positions, various merits, various wisdoms; while the Buddha, towards them, has an equal mind, without different thoughts.'
Then, Bodhisattva Mukha-shira answered with a verse:
'Like the earth is one, each sprout grows according to the seed planted, there is no resentment or closeness to them, the Buddha's field of merit is also like this. Also, like water has only one taste, but there are differences due to the containers, the Buddha's field of merit is also like this, because the minds of sentient beings are different. Also like a skillful illusionist, who can make the masses happy, the Buddha's field of merit is also like this, making sentient beings respect and rejoice. If there is a wise king, who can make the masses happy, the Buddha's field of merit is also like this, making all sentient beings peaceful and happy. Like a clear and bright mirror, which reflects images according to colors, the Buddha's field of merit is also like this, obtaining various rewards according to the mind. Like the Agada medicine (a medicine that can cure all diseases), which can cure all poisons, the Buddha's field of merit is also like this, eliminating all afflictions and illnesses. Also like when the sun rises, illuminating the world, the Buddha's field of merit is also like this, eliminating all darkness. Also like the pure and full moon, which shines universally on the earth, the Buddha's field of merit is also like this, being equal in all places. Like the Vairambha wind (a great wind), which shakes the earth universally, the Buddha's field of merit is also like this, moving the sentient beings of the three realms (desire realm, form realm, formless realm). Like a great fire that rises, which can burn all things, the Buddha's field of merit is also like this, burning all conditioned dharmas.'
At that time, Bodhisattva Manjushri asked Bodhisattva Qinshou, 'Son of Buddha! The Buddha's teachings are one, and sentient beings obtain
見，云何不即悉斷一切諸煩惱縛而得出離？然其色蘊、受蘊、想蘊、行蘊、識蘊，欲界、色界、無色界，無明、貪愛，無有差別，是則佛教。于諸眾生，或有利益？或無利益？」
時，勤首菩薩以頌答曰：
「佛子善諦聽， 我今如實答， 或有速解脫， 或有難出離。 若欲求除滅， 無量諸過惡， 當於佛法中， 勇猛常精進。 譬如微少火， 樵濕速令滅， 于佛教法中， 懈怠者亦然。 如鉆燧求火， 未出而數息， 火勢隨止滅， 懈怠者亦然。 如人持日珠， 不以物承影， 火終不可得， 懈怠者亦然。 譬如赫日照， 孩稚閉其目， 怪言何不睹， 懈怠者亦然。 如人無手足， 欲以芒草箭， 遍射破大地， 懈怠者亦然。 如以一毛端， 而取大海水， 欲令盡干竭， 懈怠者亦然。 又如劫火起， 欲以少水滅， 于佛教法中， 懈怠者亦然。 如有見虛空， 端居不搖動， 而言普騰躡， 懈怠者亦然。」
爾時，文殊師利菩薩問法首菩薩言：「佛子！如佛所說：『若有眾生，受持正法，悉能除斷一切煩惱。』何故復有受持正法而不斷者？隨貪、瞋、癡，隨慢、隨覆、隨忿、隨恨、隨嫉、
【現代漢語翻譯】 現代漢語譯本：
『見』，為什麼不立即斷除一切煩惱的束縛而得到解脫呢？然而，色蘊（物質的聚集）、受蘊（感受）、想蘊（概念）、行蘊（意志）、識蘊（意識），欲界（慾望的領域）、（此處原文缺失，指色界，即物質的領域）、無（此處原文缺失，指無色界，即非物質的領域），無明（無知）、貪愛（貪婪和愛慾），都沒有差別，這就是佛教的教義。對於眾生，或者有利益，或者沒有利益？」 當時，勤首菩薩用偈頌回答說： 『佛子啊，好好聽著，我現在如實回答你， 有的人很快就能解脫，有的人卻難以出離。 如果想要消除，無量無邊的過錯和罪惡， 應當在佛法中，勇猛精進。 譬如微小的火，遇到潮濕的柴火很快就會熄滅， 在佛教的教法中，懈怠的人也是這樣。 如同鉆木取火，還沒出火就停止休息， 火勢就會隨著停止而熄滅，懈怠的人也是這樣。 如同人拿著日光鏡，不用東西承接光影， 最終無法得到火，懈怠的人也是這樣。 譬如太陽照耀，小孩卻閉上眼睛， 奇怪地說為什麼看不到，懈怠的人也是這樣。 如同人沒有手腳，想要用芒草做的箭， 射穿整個大地，懈怠的人也是這樣。 如同用一根毛髮的尖端，去取大海的水， 想要讓它全部乾涸，懈怠的人也是這樣。 又如劫火燃起，想要用少量的水去撲滅， 在佛教的教法中，懈怠的人也是這樣。 如同有人看著虛空，端坐不動， 卻說自己已經普遍騰空飛躍，懈怠的人也是這樣。』 當時，文殊師利菩薩問法首菩薩說：『佛子！如同佛所說：『如果有眾生，受持正法，都能斷除一切煩惱。』為什麼又有人受持正法卻不能斷除煩惱呢？隨著貪婪、嗔恨、愚癡，隨著傲慢、隱瞞、憤怒、怨恨、嫉妒、
【English Translation】 English version:
'Seeing,' why not immediately cut off all the bonds of afflictions and attain liberation? Yet, the skandha of form (material aggregation), the skandha of feeling (sensation), the skandha of perception (conception), the skandha of mental formations (volition), the skandha of consciousness (awareness), the desire realm, the (missing in original text, referring to the form realm, i.e., the realm of matter), the non (missing in original text, referring to the formless realm, i.e., the non-material realm), ignorance, and craving, are not different. This is the teaching of Buddhism. For sentient beings, is it beneficial or not beneficial?' At that time, Bodhisattva Diligent Head replied in verse: 'Good sons of the Buddha, listen carefully, I will now answer truthfully, Some attain liberation quickly, while others find it difficult to escape. If you wish to eliminate, the immeasurable faults and evils, You should be courageous and diligent in the Buddha's teachings. Like a small fire, quickly extinguished by wet firewood, Those who are lazy in the Buddha's teachings are the same. Like drilling for fire, stopping to rest before it appears, The fire's power will cease and extinguish, so are the lazy. Like a person holding a sun crystal, not using something to receive the light, Fire will never be obtained, so are the lazy. Like the bright sun shining, a child closes their eyes, Strangely saying why they cannot see, so are the lazy. Like a person without hands or feet, wanting to use a grass arrow, To pierce the entire earth, so are the lazy. Like using the tip of a single hair, to take water from the ocean, Wanting to make it completely dry, so are the lazy. Also, like a cosmic fire rising, wanting to extinguish it with a little water, Those who are lazy in the Buddha's teachings are the same. Like someone looking at the void, sitting still without moving, Yet saying they have already soared and leaped everywhere, so are the lazy.' At that time, Bodhisattva Manjushri asked Bodhisattva Dharma Head, 'Good son of the Buddha! As the Buddha said: 『If there are sentient beings who uphold the true Dharma, they can cut off all afflictions.』 Why are there those who uphold the true Dharma but cannot cut off afflictions? Following greed, hatred, delusion, following arrogance, concealment, anger, resentment, jealousy,
隨慳、隨誑、隨諂，勢力所轉，無有離心。能受持法，何故復於心行之內起諸煩惱？」
時，法首菩薩以頌答曰：
「佛子善諦聽， 所問如實義， 非但以多聞， 能入如來法。 如人水所漂， 懼溺而渴死， 於法不修行， 多聞亦如是。 如人設美膳， 自餓而不食， 於法不修行， 多聞亦如是。 如人善方藥， 自疾不能救， 於法不修行， 多聞亦如是。 如人數他寶， 自無半錢分， 於法不修行， 多聞亦如是。 如有生王宮， 而受喂與寒， 於法不修行， 多聞亦如是。 如聾奏音樂， 悅彼不自聞， 於法不修行， 多聞亦如是。 如盲繢眾像， 示彼不自見， 於法不修行， 多聞亦如是。 譬如海船師， 而於海中死， 於法不修行， 多聞亦如是。 如在四衢道， 廣說眾好事， 內自無實德， 不行亦如是。」
爾時，文殊師利菩薩問智首菩薩言：「佛子！于佛法中，智為上首。如來何故，或為眾生讚歎佈施，或贊持戒，或贊堪忍，或贊精進，或贊禪定，或贊智慧，或復讚歎慈、悲、喜、舍？而終無有唯以一法，而得出離成阿耨多羅三藐三菩提者。」
時，智首菩薩以頌答曰
【現代漢語翻譯】 現代漢語譯本：'他們'隨著慳吝、隨著虛誑、隨著諂媚，被勢力所左右，沒有離開這些念頭。'如果'能夠受持佛法，為什麼還要在心中生起各種煩惱呢？' 當時，法首菩薩用偈頌回答說： 『佛子啊，好好地聽著，你所問的確實是真義，不是僅僅依靠多聞就能進入如來的佛法。 就像一個人被水漂流，害怕溺水而渴死，對於佛法不修行，多聞也像這樣。 就像一個人準備了美味的食物，自己卻餓著不吃，對於佛法不修行，多聞也像這樣。 就像一個人精通醫術，卻不能醫治自己的疾病，對於佛法不修行，多聞也像這樣。 就像一個人替別人數寶物，自己卻沒有半分錢，對於佛法不修行，多聞也像這樣。 就像一個人出生在王宮，卻遭受飢餓和寒冷，對於佛法不修行，多聞也像這樣。 就像聾子演奏音樂，使別人高興自己卻聽不見，對於佛法不修行，多聞也像這樣。 就像盲人描繪各種影象，給別人看自己卻看不見，對於佛法不修行，多聞也像這樣。 譬如船長在海上航行，卻死在海中，對於佛法不修行，多聞也像這樣。 就像在十字路口，廣泛地宣說各種好事，自己內心卻沒有真實的德行，不修行也像這樣。』 這時，文殊師利菩薩問智首菩薩說：『佛子！在佛法中，智慧是最重要的。如來為什麼有時為眾生讚歎佈施（dana，慷慨施捨），有時讚歎持戒（sila，遵守戒律），有時讚歎堪忍（ksanti，忍耐），有時讚歎精進（virya，努力），有時讚歎禪定（dhyana，冥想），有時讚歎智慧（prajna，洞察力），有時又讚歎慈（maitri，仁愛）、悲（karuna，同情）、喜（mudita，喜悅）、舍（upeksa，平靜）？而最終沒有隻用一種法門，就能出離生死，成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的。』 當時，智首菩薩用偈頌回答說：
【English Translation】 English version: 'They' follow miserliness, follow deceit, follow flattery, swayed by power, without abandoning these thoughts. 'If' one can uphold the Dharma, why do they still generate various afflictions within their minds?' At that time, Bodhisattva Dharmamukha (法首菩薩) replied in verse: 'Good sons of the Buddha, listen carefully, what you ask is indeed the true meaning, it is not merely through much learning that one can enter the Dharma of the Tathagata (如來). Like a person being swept away by water, fearing drowning and dying of thirst, if one does not practice the Dharma, much learning is also like this. Like a person who prepares delicious food, but starves themselves without eating, if one does not practice the Dharma, much learning is also like this. Like a person who is skilled in medicine, but cannot cure their own illness, if one does not practice the Dharma, much learning is also like this. Like a person who counts treasures for others, but has not a single coin for themselves, if one does not practice the Dharma, much learning is also like this. Like a person born in a royal palace, yet suffers from hunger and cold, if one does not practice the Dharma, much learning is also like this. Like a deaf person playing music, pleasing others but not hearing it themselves, if one does not practice the Dharma, much learning is also like this. Like a blind person painting various images, showing them to others but not seeing them themselves, if one does not practice the Dharma, much learning is also like this. Like a captain sailing the sea, yet dying in the sea, if one does not practice the Dharma, much learning is also like this. Like standing at a crossroads, widely proclaiming various good things, but having no real virtue within oneself, not practicing is also like this.' At that time, Bodhisattva Manjushri (文殊師利菩薩) asked Bodhisattva Jishou (智首菩薩), 'Good son of the Buddha! In the Buddha's Dharma, wisdom is the most important. Why does the Tathagata sometimes praise giving (dana, generosity), sometimes praise keeping precepts (sila, moral conduct), sometimes praise patience (ksanti, forbearance), sometimes praise diligence (virya, effort), sometimes praise meditation (dhyana, contemplation), sometimes praise wisdom (prajna, insight), and sometimes praise loving-kindness (maitri, benevolence), compassion (karuna, empathy), joy (mudita, sympathetic joy), and equanimity (upeksa, composure)? And ultimately, there is no single practice that can lead to liberation from birth and death and the attainment of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment).' At that time, Bodhisattva Jishou replied in verse:
：
「佛子甚希有， 能知眾生心， 如仁所問義， 諦聽我今說。 過去未來世， 現在諸導師， 無有說一法， 而得於道者。 佛知眾生心， 性分各不同， 隨其所應度， 如是而說法。 慳者為贊施， 毀禁者贊戒， 多瞋為贊忍， 好懈贊精進。 亂意贊禪定， 愚癡贊智慧， 不仁贊慈愍， 怒害贊大悲。 憂戚為贊喜， 曲心讚歎舍， 如是次第修， 漸具諸佛法。 如先立基堵， 而後造宮室， 施戒亦復然， 菩薩眾行本。 譬如建城廓， 為護諸人眾， 忍進亦如是， 防護諸菩薩。 譬如大力王， 率土咸戴仰， 定慧亦如是， 菩薩所依賴。 亦如轉輪王， 能與一切樂， 四等亦如是， 與諸菩薩樂。」
爾時，文殊師利菩薩問賢首菩薩言：「佛子！諸佛世尊，唯以一道，而得出離。云何今見一切佛土，所有眾事，種種不同？所謂：世界、眾生界、說法調伏、壽量、光明、神通、眾會、教儀、法住，各有差別。無有不具一切佛法，而成阿耨多羅三藐三菩提者。」
時，賢首菩薩以頌答曰：
「文殊法常爾， 法王唯一法， 一切無礙人， 一道出生死。 一切諸佛身，
【現代漢語翻譯】 現代漢語譯本： 佛子（指菩薩），真是非常稀有，能夠了解眾生的心念。 正如你所問的道理，仔細聽我接下來所說。 過去、未來和現在的諸位導師（佛），沒有哪一位是通過只說一種法，就能證得真道的。 佛陀瞭解眾生的心，知道他們的根性各不相同，所以會根據他們各自應該被度化的方式，來宣說佛法。 對於吝嗇的人，佛會讚美佈施；對於毀犯戒律的人，佛會讚美持戒； 對於嗔恨心重的人，佛會讚美忍辱；對於懈怠的人，佛會讚美精進。 對於心意散亂的人，佛會讚美禪定；對於愚癡的人，佛會讚美智慧； 對於不仁慈的人，佛會讚美慈悲；對於憤怒和傷害他人的人，佛會讚美大悲。 對於憂愁的人，佛會讚美喜悅；對於心懷邪曲的人，佛會讚美捨棄。 像這樣次第修行，就能逐漸具備諸佛的功德。 就像先打好地基，然後才能建造宮殿一樣，佈施和持戒也是如此，是菩薩修行的根本。 譬如建造城墻，是爲了保護城中的民眾，忍辱和精進也是如此，是爲了保護菩薩。 譬如強大的國王，受到所有人的敬仰，禪定和智慧也是如此，是菩薩所依賴的。 又如轉輪王，能夠給予一切快樂，四無量心（慈、悲、喜、舍）也是如此，能給予諸菩薩快樂。
這時，文殊師利菩薩問賢首菩薩說：『佛子！諸佛世尊，只用一種道，就能得到解脫。為什麼現在看到一切佛土，所有的事情，種種不同呢？比如：世界、眾生界、說法調伏、壽命長短、光明、神通、集會、教化儀式、佛法住世的時間，各有差別。難道沒有不具備一切佛法，就能成就阿耨多羅三藐三菩提（無上正等正覺）的嗎？』
當時，賢首菩薩用偈頌回答說： 『文殊啊，佛法本來就是這樣，法王（佛）只有一種法，一切無障礙的人，都通過這一道脫離生死。 一切諸佛的身體，
【English Translation】 English version: Oh, Buddha's children (Bodhisattvas), it is truly rare to be able to understand the minds of all beings. As you have asked, listen carefully to what I will now say. In the past, future, and present, all the guides (Buddhas) have not attained the path by speaking only one Dharma. The Buddha understands the minds of all beings, knowing that their natures are different, and thus teaches the Dharma according to how they should be guided. To the stingy, the Buddha praises generosity; to those who break precepts, the Buddha praises discipline; To those with much anger, the Buddha praises patience; to the lazy, the Buddha praises diligence. To those with scattered minds, the Buddha praises meditation; to the ignorant, the Buddha praises wisdom; To the unkind, the Buddha praises loving-kindness; to those who are angry and harmful, the Buddha praises great compassion. To the sorrowful, the Buddha praises joy; to the crooked-minded, the Buddha praises equanimity. By cultivating in this order, one gradually attains the qualities of all Buddhas. Just as one first lays the foundation before building a palace, so too are generosity and discipline the foundation of a Bodhisattva's practice. Like building city walls to protect the people, patience and diligence protect the Bodhisattvas. Like a powerful king who is revered by all, meditation and wisdom are what Bodhisattvas rely on. Like a Chakravartin king who can give all happiness, the four immeasurables (loving-kindness, compassion, joy, and equanimity) give happiness to all Bodhisattvas.
At that time, Manjushri Bodhisattva asked the Bodhisattva Shian Shou, 'Oh, Buddha's child! All the World Honored Buddhas attain liberation through only one path. Why do we now see that in all Buddha lands, all things are so different? For example: the worlds, the realms of beings, the ways of teaching and taming, the length of life, the light, the spiritual powers, the assemblies, the teaching rituals, and the duration of the Dharma, all have differences. Is it possible to attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment) without possessing all the Buddha's qualities?'
Then, Bodhisattva Shian Shou replied in verse: 'Manjushri, the Dharma is always like this, the Dharma King (Buddha) has only one Dharma, and all those without obstacles are born from this one path to transcend birth and death. The bodies of all Buddhas,
唯是一法身， 一心一智慧， 力無畏亦然。 如本趣菩提， 所有迴向心， 得如是剎土， 眾會及說法。 一切諸佛剎， 莊嚴悉圓滿， 隨眾生行異， 如是見不同。 佛剎與佛身， 眾會及言說， 如是諸佛法， 眾生莫能見。 其心已清凈， 諸愿皆具足， 如是明達人， 於此乃能睹。 隨眾生心樂， 及以業果力， 如是見差別， 此佛威神故。 佛剎無分別， 無憎無有愛， 但隨眾生心， 如是見有殊。 以是於世界， 所見各差別， 非一切如來， 大仙之過咎。 一切諸世界， 所應受化者， 常見人中雄， 諸佛法如是。」
爾時，諸菩薩謂文殊師利菩薩言：「佛子！我等所解，各自說已。唯愿仁者，以妙辯才，演暢如來所有境界！何等是佛境界？何等是佛境界因？何等是佛境界度？何等是佛境界入？何等是佛境界智？何等是佛境界法？何等是佛境界說？何等是佛境界知？何等是佛境界證？何等是佛境界現？何等是佛境界廣？」
時，文殊師利菩薩以頌答曰：
「如來深境界， 其量等虛空， 一切眾生入， 而實無所入。 如來深境界， 所有勝妙因， 億劫常宣說， 亦復不能盡
【現代漢語翻譯】 現代漢語譯本 唯一是法身（Dharmakaya，佛的真身）， 一心一智慧，力量和無畏也是如此。 如同原本趨向菩提（Bodhi，覺悟），所有迴向的心， 得到這樣的剎土（Buddha-ksetra，佛的國土），眾會和說法。 一切諸佛的剎土，莊嚴都圓滿， 隨著眾生行為的差異，所見也因此不同。 佛的剎土與佛身，眾會和言說， 這樣的諸佛法，眾生不能看見。 他們的心已經清凈，各種願望都已滿足， 像這樣明達的人，才能看到這些。 隨著眾生內心的喜好，以及業果的力量， 所見因此有差別，這是佛的威神力所致。 佛的剎土沒有分別，沒有憎恨也沒有愛， 只是隨著眾生的心，所見因此有不同。 因此在世界中，所見各有差別， 這不是一切如來（Tathagata，佛的稱號），大仙的過錯。 一切諸世界，所應該被教化的人， 常常見到人中雄，諸佛的法就是這樣。
那時，諸菩薩對文殊師利菩薩（Manjusri，智慧的象徵）說：『佛子！我們所理解的，各自已經說完了。只希望您，以巧妙的辯才，闡述如來所有的境界！什麼是佛的境界？什麼是佛境界的因？什麼是佛境界的度？什麼是佛境界的入？什麼是佛境界的智？什麼是佛境界的法？什麼是佛境界的說？什麼是佛境界的知？什麼是佛境界的證？什麼是佛境界的現？什麼是佛境界的廣？』
這時，文殊師利菩薩用偈頌回答說： 『如來深遠的境界，它的量等同虛空， 一切眾生都進入其中，而實際上沒有進入。 如來深遠的境界，所有殊勝微妙的因， 即使經過億劫常說，也不能說完。』
【English Translation】 English version Solely is the Dharmakaya (the Buddha's true body), One mind, one wisdom, power and fearlessness are also the same. Like the original path towards Bodhi (enlightenment), all the minds of dedication, Obtain such a Buddha-ksetra (Buddha's land), assemblies and teachings. All the Buddha's lands, their adornments are all complete, According to the differences in beings' actions, what is seen is also different. The Buddha's land and the Buddha's body, assemblies and speech, Such Buddha's teachings, beings cannot see. Their minds have already been purified, all kinds of wishes have been fulfilled, Only such enlightened people can see these. According to the preferences of beings' minds, and the power of karmic results, What is seen is therefore different, this is due to the Buddha's majestic power. The Buddha's land has no discrimination, no hatred and no love, Only according to the minds of beings, what is seen is therefore different. Therefore, in the world, what is seen is different, This is not the fault of all Tathagatas (Buddha's title), the great sages. All the worlds, those who should be taught, Often see the hero among men, the Buddhas' teachings are like this.
At that time, the Bodhisattvas said to Manjusri (symbol of wisdom): 'Son of Buddha! What we have understood, we have each spoken. We only hope that you, with your wonderful eloquence, will expound all the realms of the Tathagata! What is the Buddha's realm? What is the cause of the Buddha's realm? What is the extent of the Buddha's realm? What is the entry into the Buddha's realm? What is the wisdom of the Buddha's realm? What is the Dharma of the Buddha's realm? What is the teaching of the Buddha's realm? What is the knowledge of the Buddha's realm? What is the realization of the Buddha's realm? What is the manifestation of the Buddha's realm? What is the vastness of the Buddha's realm?'
At this time, Manjusri Bodhisattva answered with a verse: 'The profound realm of the Tathagata, its measure is equal to the void, All beings enter into it, but in reality, there is no entry. The profound realm of the Tathagata, all the supreme and wonderful causes, Even if constantly spoken for billions of kalpas, it cannot be exhausted.'
。 隨其心智慧， 誘進咸令益， 如是度眾生， 諸佛之境界。 世間諸國土， 一切皆隨入， 智身無有色， 非彼所能見。 諸佛智自在， 三世無所礙， 如是慧境界， 平等如虛空。 法界眾生界， 究竟無差別， 一切悉了知， 此是如來境。 一切世間中， 所有諸音聲， 佛智皆隨了， 亦無有分別。 非識所能識， 亦非心境界， 其性本清凈， 開示諸群生。 非業非煩惱， 無物無住處， 無照無所行， 平等行世間。 一切眾生心， 普在三世中， 如來於一念， 一切悉明達。」
爾時，此娑婆世界中，一切眾生所有法差別、業差別、世間差別、身差別、根差別、受生差別、持戒果差別、犯戒果差別、國土果差別，以佛神力，悉皆明現。如是，東方百千億那由他無數無量、無邊無等、不可數、不可稱、不可思、不可量、不可說，盡法界、虛空界、一切世界中，所有眾生法差別，乃至國土果差別，悉以佛神力故，分明顯現；南、西、北方，四維、上、下，亦復如是。
大方廣佛華嚴經卷第十三 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第十四
于闐國三
【現代漢語翻譯】 現代漢語譯本 依據眾生的智慧，引導他們進入並獲得利益，像這樣度化眾生，是諸佛的境界。 世間所有的國土，一切都隨順進入，智慧之身沒有形色，不是他們所能看見的。 諸佛的智慧自在無礙，在過去、現在、未來三世中都沒有障礙，這樣的智慧境界，平等如同虛空。 法界（dharma-dhātu，宇宙萬法所依之境）和眾生界（sattva-dhātu，眾生所處之界）究竟沒有差別，一切都完全了知，這是如來（tathāgata，佛的稱號）的境界。 在一切世間中，所有各種聲音，佛的智慧都能隨之瞭解，也沒有任何分別。 不是意識所能認識的，也不是心所能達到的境界，其本性清凈，開示給一切眾生。 不是業（karma，行為）也不是煩惱（kleśa，精神上的痛苦），沒有事物也沒有住處，沒有照見也沒有所行，平等地在世間執行。 一切眾生的心，普遍存在於過去、現在、未來三世中，如來在一念之間，一切都完全明瞭。 當時，在這個娑婆世界（sahā-loka，我們所居住的世界）中，一切眾生所有的法差別（dharma-viśeṣa，佛法的不同）、業差別（karma-viśeṣa，行為的不同）、世間差別（loka-viśeṣa，世界形態的不同）、身差別（kāya-viśeṣa，身體的不同）、根差別（indriya-viśeṣa，感官能力的不同）、受生差別（upapatti-viśeṣa，投生方式的不同）、持戒果差別（śīla-phala-viśeṣa，持戒的果報不同）、犯戒果差別（duḥśīla-phala-viśeṣa，犯戒的果報不同）、國土果差別（kṣetra-phala-viśeṣa，國土的果報不同），都因佛的神力而完全顯現。像這樣，東方百千億那由他（nayuta，數量單位）無數無量、無邊無等、不可數、不可稱、不可思、不可量、不可說，盡法界、虛空界（ākāśa-dhātu，虛空所及的範圍）、一切世界中，所有眾生的法差別，乃至國土果差別，都因佛的神力而分明地顯現；南方、西方、北方，四維（東南、東北、西南、西北）、上方、下方，也都是這樣。 《大方廣佛華嚴經》卷第十三 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第十四 于闐國（Khotan，古代西域國名）三藏
【English Translation】 English version According to the wisdom of beings, they are induced to enter and gain benefit. To liberate beings in this way is the realm of all Buddhas. All lands in the world, all enter accordingly. The body of wisdom has no form or color, and cannot be seen by them. The wisdom of all Buddhas is free and unhindered, without obstruction in the three periods of time (past, present, and future). Such a realm of wisdom is as equal as the void. The dharma-dhātu (the realm of all dharmas) and the sattva-dhātu (the realm of beings) are ultimately without difference. All is completely known. This is the realm of the Tathāgata (the Buddha). In all the worlds, all kinds of sounds, the wisdom of the Buddha understands them all, without any discrimination. It is not something that can be known by consciousness, nor is it a realm that the mind can reach. Its nature is originally pure, and it is revealed to all beings. It is neither karma (action) nor kleśa (affliction), without things and without a dwelling place, without illumination and without action, it operates equally in the world. The minds of all beings, universally exist in the three periods of time. In a single thought, the Tathāgata completely understands everything. At that time, in this sahā-loka (the world we inhabit), all the differences in dharmas (dharma-viśeṣa), karmas (karma-viśeṣa), worlds (loka-viśeṣa), bodies (kāya-viśeṣa), faculties (indriya-viśeṣa), births (upapatti-viśeṣa), the results of keeping precepts (śīla-phala-viśeṣa), the results of breaking precepts (duḥśīla-phala-viśeṣa), and the results of lands (kṣetra-phala-viśeṣa) of all beings, were all clearly manifested by the Buddha's divine power. In this way, in the east, hundreds of thousands of billions of nayutas (a unit of number), countless, immeasurable, boundless, incomparable, uncountable, inexpressible, inconceivable, unmeasurable, and unspeakable, throughout the dharma-dhātu, the ākāśa-dhātu (the realm of space), and all the worlds, all the differences in dharmas of all beings, and even the differences in the results of lands, were all clearly manifested by the Buddha's divine power. The same was true in the south, west, north, the four intermediate directions (southeast, northeast, southwest, northwest), above, and below. The Avataṃsaka Sūtra, Scroll 13 Taisho Tripitaka Volume 10, No. 0279, The Avataṃsaka Sūtra The Avataṃsaka Sūtra, Scroll 14 Tripiṭaka of Khotan
藏實叉難陀奉 制譯
凈行品第十一
爾時，智首菩薩問文殊師利菩薩言：「佛子！菩薩云何得無過失身、語、意業？云何得不害身、語、意業？云何得不可毀身、語、意業？云何得不可壞身、語、意業？云何得不退轉身、語、意業？云何得不可動身、語、意業？云何得殊勝身、語、意業？云何得清凈身、語、意業？云何得無染身、語、意業？云何得智為先導身、語、意業？云何得生處具足、種族具足、傢俱足、色具足、相具足、念具足、慧具足、行具足、無畏具足、覺悟具足？云何得勝慧、第一慧、最上慧、最勝慧、無量慧、無數慧、不思議慧、無與等慧、不可量慧、不可說慧？云何得因力、欲力、方便力、緣力、所緣力、根力、觀察力、奢摩他力、毗缽舍那力、思惟力？云何得蘊善巧、界善巧、處善巧、緣起善巧、欲界善巧、色界善巧、無色界善巧、過去善巧、未來善巧、現在善巧？云何善修習念覺分、擇法覺分、精進覺分、喜覺分、猗覺分、定覺分、舍覺分、空、無相、無愿？云何得圓滿檀波羅蜜、尸波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，及以圓滿慈、悲、喜、舍？云何得處非處智力、過未現在業報智力、根勝劣智力、種種界智力、種種解智力、一切至處道智力、禪解脫
三昧染凈智力、宿住念智力、無障礙天眼智力、斷諸習智力？云何常得天王、龍王、夜叉王、乾闥婆王、阿修羅王、迦樓羅王、緊那羅王、摩睺羅伽王、人王、梵王之所守護，恭敬供養？云何得與一切眾生為依、為救、為歸、為趣、為炬、為明、為照、為導、為勝導、為普導？云何於一切眾生中，為第一、為大、為勝、為最勝、為妙、為極妙、為上、為無上、為無等、為無等等？」
爾時，文殊師利菩薩告智首菩薩言：
「善哉！佛子！汝今為欲多所饒益、多所安隱，哀愍世間，利樂天人，問如是義。佛子！若諸菩薩善用其心，則獲一切勝妙功德；于諸佛法，心無所礙，住去、來、今諸佛之道；隨眾生住，恒不捨離；如諸法相，悉能通達；斷一切惡，具足眾善；當如普賢，色像第一，一切行愿皆得具足；於一切法，無不自在，而為眾生第二導師。佛子！云何用心能獲一切勝妙功德？佛子！
「菩薩在家， 當愿眾生： 知家性空， 免其逼迫。 孝事父母， 當愿眾生： 善事于佛， 護養一切。 妻子集會， 當愿眾生： 怨親平等， 永離貪著。 若得五欲， 當愿眾生： 拔除欲箭， 究竟安隱。 妓樂聚會， 當愿眾生： 以法自娛， 了妓非實。
【現代漢語翻譯】 現代漢語譯本： 如何獲得三昧（Samadhi，禪定）的清凈與染污的智慧力量、宿命通（宿住念智力，knowing past lives）的智慧力量、無障礙的天眼（天眼智力，divine eye）的智慧力量、斷除一切習氣的智慧力量？如何才能常被天王、龍王、夜叉王（Yaksa，守護神）、乾闥婆王（Gandharva，天樂神）、阿修羅王（Asura，非天）、迦樓羅王（Garuda，金翅鳥神）、緊那羅王（Kinnara，歌神）、摩睺羅伽王（Mahoraga，大蟒神）、人王、梵天王所守護，恭敬供養？如何才能成為一切眾生的依靠、救護、歸宿、趨向、火炬、光明、照耀、引導、殊勝引導、普遍引導？如何才能在一切眾生中，成為第一、偉大、殊勝、最殊勝、微妙、極微妙、至上、無上、無等、無等等？」 那時，文殊師利菩薩（Manjusri，智慧的象徵）告訴智首菩薩說： 『好啊！佛子！你現在爲了利益眾多、安穩眾多，憐憫世間，利益安樂天人和人，而問這樣的道理。佛子！如果各位菩薩善於運用自己的心，就能獲得一切殊勝微妙的功德；對於諸佛的教法，心中沒有障礙，安住於過去、現在、未來諸佛的道路；隨順眾生的住處，恒常不捨離；對於諸法的實相，都能通達；斷除一切惡行，具足一切善行；應當像普賢菩薩（Samantabhadra，大行愿的象徵）一樣，色相第一，一切行愿都能具足；對於一切法，沒有不自在的，而成為眾生第二導師。佛子！如何用心才能獲得一切殊勝微妙的功德呢？佛子！』 『菩薩在家時，應當發願：愿眾生，了知家的本性是空，免除其逼迫。孝順父母，應當發願：愿眾生，善事奉佛，護養一切。對於妻子兒女，應當發願：愿眾生，怨親平等，永遠遠離貪著。如果得到五欲，應當發願：愿眾生，拔除慾望之箭，最終獲得安穩。對於歌舞娛樂聚會，應當發願：愿眾生，以佛法自娛，了知歌舞並非真實。』
【English Translation】 English version: How does one obtain the power of wisdom regarding the purity and defilement of Samadhi (meditative absorption), the power of wisdom of knowing past lives (S宿住念智力), the power of wisdom of unobstructed divine eye (天眼智力), and the power of wisdom to cut off all habits? How can one always be protected, revered, and offered to by the kings of gods, dragon kings, Yaksa (夜叉王, guardian spirits), Gandharva kings (乾闥婆王, celestial musicians), Asura kings (阿修羅王, demigods), Garuda kings (迦樓羅王, mythical birds), Kinnara kings (緊那羅王, celestial musicians), Mahoraga kings (摩睺羅伽王, great serpent deities), human kings, and Brahma kings? How can one become the refuge, the protection, the resort, the path, the torch, the light, the illumination, the guide, the superior guide, and the universal guide for all beings? How can one be the first, the great, the superior, the most superior, the subtle, the most subtle, the supreme, the unsurpassed, the incomparable, and the unequaled among all beings?』 At that time, Manjusri Bodhisattva (文殊師利菩薩, the embodiment of wisdom) said to the Bodhisattva Cittaśīrṣa: 'Excellent! Son of Buddha! You now ask about such meanings for the sake of benefiting many, bringing peace to many, having compassion for the world, and bringing benefit and joy to gods and humans. Son of Buddha! If all Bodhisattvas skillfully use their minds, they will obtain all supreme and wonderful merits; regarding the teachings of all Buddhas, their minds will have no obstacles, they will abide in the paths of the Buddhas of the past, present, and future; they will follow the dwelling places of sentient beings, constantly without abandoning them; they will be able to understand all the characteristics of all dharmas; they will cut off all evil deeds and be complete with all good deeds; they should be like Samantabhadra Bodhisattva (普賢菩薩, the embodiment of great vows), whose appearance is the first, and all practices and vows are complete; regarding all dharmas, they will have no lack of freedom, and they will become the second guide for sentient beings. Son of Buddha! How can one use the mind to obtain all supreme and wonderful merits? Son of Buddha!' 'When a Bodhisattva is at home, they should make the vow: May all beings understand that the nature of home is empty, and be free from its oppression. When serving parents with filial piety, they should make the vow: May all beings serve the Buddha well and nurture all. Regarding wives and children, they should make the vow: May all beings be equal to both friends and enemies, and forever be free from attachment. If they obtain the five desires, they should make the vow: May all beings pull out the arrows of desire and ultimately obtain peace. Regarding gatherings for music and entertainment, they should make the vow: May all beings entertain themselves with the Dharma and understand that music and dance are not real.'
若在宮室， 當愿眾生： 入于聖地， 永除穢欲。 著瓔珞時， 當愿眾生： 舍諸偽飾， 到真實處。 上升樓閣， 當愿眾生： 升正法樓， 徹見一切。 若有所施， 當愿眾生： 一切能捨， 心無愛著。 眾會聚集， 當愿眾生： 舍眾聚法， 成一切智。 若在厄難， 當愿眾生： 隨意自在， 所行無礙。 舍居家時， 當愿眾生： 出家無礙， 心得解脫。 入僧伽藍， 當愿眾生： 演說種種， 無乖諍法。 詣大小師， 當愿眾生： 巧事師長， 習行善法。 求請出家， 當愿眾生： 得不退法， 心無障礙。 脫去俗服， 當愿眾生： 勤修善根， 舍諸罪軛。 剃除鬚髮， 當愿眾生： 永離煩惱， 究竟寂滅。 著袈裟衣， 當愿眾生： 心無所染， 具大仙道。 正出家時， 當愿眾生： 同佛出家， 救護一切。 自歸於佛， 當愿眾生： 紹隆佛種， 發無上意。 自歸於法， 當愿眾生： 深入經藏， 智慧如海。 自歸於僧， 當愿眾生： 統理大眾， 一切無礙。 受學戒時， 當愿眾生： 善學于戒， 不作
【現代漢語翻譯】 現代漢語譯本 如果身處宮室之中，應當發願，愿一切眾生：進入聖賢之地，永遠去除污穢的慾望。 當佩戴瓔珞（一種裝飾品）時，應當發願，愿一切眾生：捨棄虛假的裝飾，到達真實的境界。 當登上樓閣時，應當發願，愿一切眾生：登上正法的樓閣，徹底明瞭一切。 如果有所佈施，應當發願，愿一切眾生：能夠捨棄一切，心中沒有貪愛執著。 當衆人聚集在一起時，應當發願，愿一切眾生：捨棄眾多的聚集之法，成就一切智慧。 如果身處厄難之中，應當發願，愿一切眾生：能夠隨意自在，所行之處沒有障礙。 當捨棄居家生活時，應當發願，愿一切眾生：出家修行沒有障礙，內心得到解脫。 當進入僧伽藍（寺院）時，應當發願，愿一切眾生：演說種種教法，沒有違背和爭論的法。 當去拜見大、小導師時，應當發願，愿一切眾生：巧妙地侍奉師長，學習和修行善法。 當請求出家時，應當發願，愿一切眾生：得到不退轉的法，內心沒有障礙。 當脫去世俗的衣服時，應當發願，愿一切眾生：勤奮地修習善根，捨棄一切罪惡的束縛。 當剃除鬚髮時，應當發願，愿一切眾生：永遠脫離煩惱，最終達到寂滅的境界。 當穿上袈裟（僧侶的法衣）時，應當發願，愿一切眾生：內心沒有污染，具足大仙之道。 當正式出家時，應當發願，愿一切眾生：如同佛陀一樣出家，救護一切眾生。 當皈依佛陀時，應當發願，愿一切眾生：繼承和發揚佛陀的種子，發起無上的菩提心。 當皈依法時，應當發願，愿一切眾生：深入經藏，智慧如同大海般廣闊。 當皈依僧時，應當發願，愿一切眾生：統領和管理大眾，一切都沒有障礙。 當受持戒律時，應當發願，愿一切眾生：善於學習戒律，不作惡行。
【English Translation】 English version If one is in a palace, one should vow that all beings: enter the sacred land, and forever remove defiled desires. When wearing ornaments (Yingluo), one should vow that all beings: abandon false adornments, and reach the place of truth. When ascending a tower, one should vow that all beings: ascend the tower of the true Dharma, and thoroughly see everything. If one gives something, one should vow that all beings: be able to give up everything, and have no attachment in their hearts. When a crowd gathers, one should vow that all beings: abandon the laws of gathering, and achieve all wisdom. If one is in distress, one should vow that all beings: be free and at ease, and have no obstacles in their actions. When leaving home, one should vow that all beings: leave home without hindrance, and have their minds liberated. When entering a Sangharama (monastery), one should vow that all beings: expound various teachings, and have no contradictory or contentious Dharma. When visiting great and small teachers, one should vow that all beings: skillfully serve their teachers, and learn and practice good Dharma. When requesting to leave home, one should vow that all beings: obtain the Dharma of non-retrogression, and have no obstacles in their minds. When taking off secular clothes, one should vow that all beings: diligently cultivate good roots, and abandon all sinful yokes. When shaving off hair and beard, one should vow that all beings: forever be free from afflictions, and ultimately reach Nirvana. When wearing the Kasaya (monk's robe), one should vow that all beings: have no defilement in their hearts, and possess the path of a great sage. When formally leaving home, one should vow that all beings: leave home like the Buddha, and protect all beings. When taking refuge in the Buddha, one should vow that all beings: inherit and promote the Buddha's seed, and generate the supreme Bodhi mind. When taking refuge in the Dharma, one should vow that all beings: deeply enter the Sutra Pitaka, and have wisdom as vast as the sea. When taking refuge in the Sangha, one should vow that all beings: lead and manage the assembly, and have no obstacles in anything. When receiving precepts, one should vow that all beings: be good at learning the precepts, and not do evil.
眾惡。 受阇梨教， 當愿眾生： 具足威儀， 所行真實。 受和尚教， 當愿眾生： 入無生智， 到無依處。 受具足戒， 當愿眾生： 具諸方便， 得最勝法。 若入堂宇， 當愿眾生： 升無上堂， 安住不動。 若敷床座， 當愿眾生： 開敷善法， 見真實相。 正身端坐， 當愿眾生： 坐菩提座， 心無所著。 結跏趺坐， 當愿眾生： 善根堅固， 得不動地。 修行于定， 當愿眾生： 以定伏心， 究竟無餘。 若修于觀， 當愿眾生： 見如實理， 永無乖諍。 舍跏趺坐， 當愿眾生： 觀諸行法， 悉歸散滅。 下足住時， 當愿眾生： 心得解脫， 安住不動。 若舉于足， 當愿眾生： 出生死海， 具眾善法。 著下裙時， 當愿眾生： 服諸善根， 具足慚愧。 整衣束帶， 當愿眾生： 檢束善根， 不令散失。 若著上衣， 當愿眾生： 獲勝善根， 至法彼岸。 著僧伽梨， 當愿眾生： 入第一位， 得不動法。 手執楊枝， 當愿眾生： 皆得妙法， 究竟清凈。 嚼楊枝時， 當愿眾生： 其心調凈，
【現代漢語翻譯】 現代漢語譯本 接受阿阇梨（Acharya，導師）的教導，愿所有眾生：具足威儀，所作所為真實不虛。 接受和尚（Upadhyaya，戒師）的教導，愿所有眾生：證入無生之智，到達無所依處。 受持具足戒（Bhiksu，比丘戒），愿所有眾生：具足各種方便法門，獲得最殊勝的佛法。 如果進入殿堂，愿所有眾生：登上無上的法堂，安住不動搖。 如果鋪設床座，愿所有眾生：開敷善法，見到真實的實相。 端正身體坐好，愿所有眾生：坐上菩提寶座，心中沒有任何執著。 結跏趺坐（盤腿而坐），愿所有眾生：善根堅固，獲得不動搖的境界。 修行禪定，愿所有眾生：用禪定降伏內心，達到究竟無餘的境界。 如果修習觀想，愿所有眾生：見到如實的真理，永遠沒有乖違和爭論。 捨棄跏趺坐，愿所有眾生：觀察諸行法，都歸於散滅。 放下雙腳站立時，愿所有眾生：內心得到解脫，安住不動搖。 如果舉起腳步，愿所有眾生：脫離生死苦海，具足各種善法。 穿下裙時，愿所有眾生：穿上各種善根，具足慚愧之心。 整理衣服束好腰帶，愿所有眾生：檢束善根，不讓其散失。 如果穿上上衣，愿所有眾生：獲得殊勝的善根，到達佛法的彼岸。 穿上僧伽梨（Samghati，僧衣），愿所有眾生：進入第一位，獲得不動搖的法。 手中拿著楊枝（漱口用的樹枝），愿所有眾生：都得到微妙的佛法，達到究竟的清凈。 咀嚼楊枝時，愿所有眾生：內心調柔清凈，
【English Translation】 English version Receiving the teachings of the Acharya (teacher), may all beings: be complete in dignified conduct, and may their actions be true and genuine. Receiving the teachings of the Upadhyaya (preceptor), may all beings: enter the wisdom of non-arising, and reach the place of no dependence. Receiving the full precepts (Bhiksu vows), may all beings: be complete with various skillful means, and attain the most supreme Dharma. If entering the hall, may all beings: ascend the supreme Dharma hall, and abide without wavering. If spreading out a bed or seat, may all beings: unfold good dharmas, and see the true reality. Sitting upright with a straight body, may all beings: sit upon the Bodhi seat, with no attachments in their hearts. Sitting in the lotus position (Padmasana), may all beings: have firm roots of goodness, and attain the immovable ground. Practicing meditation, may all beings: subdue their minds with meditation, and reach the ultimate state without remainder. If practicing contemplation, may all beings: see the truth as it is, and never have discord or disputes. Giving up the lotus position, may all beings: observe all conditioned phenomena, and see that they all return to dissolution. When placing their feet down to stand, may all beings: have their minds liberated, and abide without wavering. If lifting their feet, may all beings: emerge from the sea of birth and death, and be complete with all good dharmas. When putting on the lower garment, may all beings: put on all good roots, and be complete with shame and remorse. Adjusting their clothes and fastening their belts, may all beings: restrain their good roots, and not let them be scattered. If putting on the upper garment, may all beings: obtain supreme good roots, and reach the other shore of the Dharma. Putting on the Samghati (monk's robe), may all beings: enter the first position, and attain the immovable Dharma. Holding the willow twig (used for cleaning teeth), may all beings: all attain the wonderful Dharma, and reach ultimate purity. When chewing the willow twig, may all beings: have their minds tamed and purified,
噬諸煩惱。 大小便時， 當愿眾生： 棄貪瞋癡， 蠲除罪法。 事訖就水， 當愿眾生： 出世法中， 速疾而往。 洗滌形穢， 當愿眾生： 清凈調柔， 畢竟無垢。 以水盥掌， 當愿眾生： 得清凈手， 受持佛法。 以水洗面， 當愿眾生： 得凈法門， 永無垢染。 手執錫杖， 當愿眾生： 設大施會， 示如實道。 執持應器， 當愿眾生： 成就法器， 受天人供。 發趾向道， 當愿眾生： 趣佛所行， 入無依處。 若在於道， 當愿眾生： 能行佛道， 向無餘法。 涉路而去， 當愿眾生： 履凈法界， 心無障礙。 見升高路， 當愿眾生： 永出三界， 心無怯弱。 見趣下路， 當愿眾生： 其心謙下， 長佛善根。 見斜曲路， 當愿眾生： 舍不正道， 永除惡見。 若見直路， 當愿眾生： 其心正直， 無諂無誑。 見路多塵， 當愿眾生： 遠離塵坌， 獲清凈法。 見路無塵， 當愿眾生： 常行大悲， 其心潤澤。 若見險道， 當愿眾生： 住正法界， 離諸罪難。 若見眾會， 當愿眾生： 說
【現代漢語翻譯】 現代漢語譯本 當排泄大小便時，應當發願：愿一切眾生，捨棄貪婪、嗔恨、愚癡，清除罪惡的法則。 事畢去洗手時，應當發願：愿一切眾生，在出世的佛法中，迅速前進。 洗滌身體的污垢時，應當發願：愿一切眾生，清凈調和柔順，最終沒有污垢。 用水洗手掌時，應當發願：愿一切眾生，得到清凈的手，受持佛法。 用水洗臉時，應當發願：愿一切眾生，得到清凈的法門，永遠沒有污垢染著。 手持錫杖（僧人用的手杖）時，應當發願：愿一切眾生，設立盛大的佈施法會，展示真實之道。 拿著應器（僧人用的食器）時，應當發願：愿一切眾生，成就法器，接受天人的供養。 抬腳走向道路時，應當發願：愿一切眾生，走向佛所行的道路，進入無所依賴的境界。 如果身處道路上，應當發願：愿一切眾生，能夠修行佛道，趨向無餘涅槃之法。 行走在路上時，應當發願：愿一切眾生，行走在清凈的法界，心中沒有障礙。 看見向上升的路時，應當發願：愿一切眾生，永遠超出欲界、色界、無色界這三界，心中沒有怯懦。 看見向下走的路時，應當發願：愿一切眾生，內心謙卑低下，增長佛的善根。 看見彎曲的路時，應當發願：愿一切眾生，捨棄不正之道，永遠去除錯誤的見解。 如果看見筆直的路，應當發願：愿一切眾生，內心正直，沒有諂媚和欺騙。 看見路上有很多塵土時，應當發願：愿一切眾生，遠離塵土的污染，獲得清凈的佛法。 看見路上沒有塵土時，應當發願：愿一切眾生，常常行持大慈大悲，內心充滿滋潤。 如果看見險峻的道路，應當發願：愿一切眾生，安住于正法界，遠離各種罪惡和災難。 如果看見眾人聚集，應當發願：愿一切眾生，宣說
【English Translation】 English version When relieving oneself, one should vow: May all beings abandon greed, hatred, and delusion, and eliminate the laws of sin. After finishing and going to wash hands, one should vow: May all beings swiftly advance in the transcendental Dharma. When washing away bodily filth, one should vow: May all beings be pure, harmonious, and gentle, ultimately without defilement. When washing the palms with water, one should vow: May all beings obtain pure hands and uphold the Buddha's teachings. When washing the face with water, one should vow: May all beings obtain the pure Dharma gate and never be stained by defilement. When holding a khakkhara (a monk's staff), one should vow: May all beings establish grand almsgiving assemblies and demonstrate the true path. When holding a bowl, one should vow: May all beings become vessels of the Dharma and receive offerings from gods and humans. When raising the foot to walk on the path, one should vow: May all beings proceed on the path walked by the Buddha and enter the state of non-reliance. If one is on the path, one should vow: May all beings be able to practice the Buddha's path and move towards the Dharma of Nirvana without remainder. When walking on the road, one should vow: May all beings walk in the pure Dharma realm, with no obstacles in their minds. When seeing an ascending road, one should vow: May all beings forever transcend the three realms (desire, form, and formless realms), with no timidity in their minds. When seeing a descending road, one should vow: May all beings be humble in their hearts and grow the roots of Buddha's goodness. When seeing a crooked road, one should vow: May all beings abandon the wrong path and forever eliminate wrong views. If one sees a straight road, one should vow: May all beings be upright in their hearts, without flattery or deceit. When seeing a road with much dust, one should vow: May all beings be free from the defilement of dust and obtain the pure Dharma. When seeing a road without dust, one should vow: May all beings always practice great compassion, with their hearts full of moisture. If one sees a dangerous road, one should vow: May all beings abide in the realm of the true Dharma and be free from all sins and difficulties. If one sees a gathering of people, one should vow: May all beings proclaim
甚深法， 一切和合。 若見大柱， 當愿眾生： 離我諍心， 無有忿恨。 若見叢林， 當愿眾生： 諸天及人， 所應敬禮。 若見高山， 當愿眾生： 善根超出， 無能至頂。 見棘刺樹， 當愿眾生： 疾得翦除， 三毒之刺。 見樹葉茂， 當愿眾生： 以定解脫， 而為蔭映。 若見華開， 當愿眾生： 神通等法， 如華開敷。 若見樹華， 當愿眾生： 眾相如華， 具三十二。 若見果實， 當愿眾生： 獲最勝法， 證菩提道。 若見大河， 當愿眾生： 得預法流， 入佛智海。 若見陂澤， 當愿眾生： 疾悟諸佛， 一味之法。 若見池沼， 當愿眾生： 語業滿足， 巧能演說。 若見汲井， 當愿眾生： 具足辯才， 演一切法。 若見涌泉， 當愿眾生： 方便增長， 善根無盡。 若見橋道， 當愿眾生： 廣度一切， 猶如橋樑。 若見流水， 當愿眾生： 得善意欲， 洗除惑垢。 見修園圃， 當愿眾生： 五欲圃中， 𦓷除愛草。 見無憂林， 當愿眾生： 永離貪愛， 不生憂怖。 若見園苑， 當愿眾生
【現代漢語翻譯】 現代漢語譯本 甚深微妙的佛法，是一切因緣和合而成。 如果看見高大的柱子，應當發願：愿一切眾生，都能遠離我執的爭鬥之心，不再有憤怒和怨恨。 如果看見茂密的樹林，應當發願：愿一切眾生，都能受到諸天和世人的尊敬和禮拜。 如果看見巍峨的高山，應當發願：愿一切眾生，都能善根超出，達到無與倫比的頂峰。 如果看見帶刺的荊棘樹，應當發願：愿一切眾生，都能迅速地剪除貪、嗔、癡三毒的荊棘。 如果看見樹葉茂盛，應當發願：愿一切眾生，都能以禪定的解脫，作為庇護的蔭涼。 如果看見鮮花盛開，應當發願：愿一切眾生，都能像花朵一樣，綻放神通等種種功德。 如果看見樹木開花，應當發願：愿一切眾生，都能具足如花朵般美好的相貌，擁有三十二種大丈夫相。 如果看見果實成熟，應當發願：愿一切眾生，都能獲得最殊勝的佛法，證得菩提之道。 如果看見奔騰的大河，應當發願：愿一切眾生，都能進入佛法的河流，融入佛陀智慧的海洋。 如果看見平靜的池塘，應當發願：愿一切眾生，都能迅速領悟諸佛所證悟的，唯一真味的佛法。 如果看見清澈的池沼，應當發願：愿一切眾生，都能圓滿語言的功德，善巧地演說佛法。 如果看見汲水的井，應當發願：愿一切眾生，都能具足辯才，演說一切佛法。 如果看見涌出的泉水，應當發願：愿一切眾生，都能方便增長，善根永無止境。 如果看見橋樑道路，應當發願：愿一切眾生，都能像橋樑一樣，廣度一切眾生。 如果看見流淌的河水，應當發願：愿一切眾生，都能獲得善良的意願，洗滌清除迷惑的污垢。 如果看見修剪過的園圃，應當發願：愿一切眾生，都能在五欲的園圃中，剷除貪愛的雜草。 如果看見無憂的樹林，應當發願：愿一切眾生，都能永遠遠離貪愛，不再產生憂愁和恐懼。 如果看見美麗的園林，應當發願：
【English Translation】 English version The profound Dharma, is the union of all conditions. If one sees a great pillar, one should vow: May all beings be free from the heart of contention, and be without anger or hatred. If one sees a forest, one should vow: May all beings, both gods and humans, be worthy of respect and reverence. If one sees a high mountain, one should vow: May all beings surpass in good roots, reaching a peak that none can exceed. If one sees a thorny tree, one should vow: May all beings quickly cut away the thorns of the three poisons (greed, hatred, and delusion). If one sees lush foliage, one should vow: May all beings find shelter in the shade of liberation through meditation. If one sees flowers blooming, one should vow: May all beings blossom with spiritual powers and other virtues, like flowers. If one sees trees flowering, one should vow: May all beings have forms as beautiful as flowers, possessing the thirty-two marks of a great being. If one sees fruit, one should vow: May all beings obtain the most supreme Dharma, and realize the path to Bodhi (enlightenment). If one sees a great river, one should vow: May all beings enter the stream of Dharma, and merge into the ocean of Buddha's wisdom. If one sees a pond, one should vow: May all beings quickly awaken to the one flavor of Dharma realized by all Buddhas. If one sees a clear pool, one should vow: May all beings fulfill the perfection of speech, and skillfully expound the Dharma. If one sees a well being drawn from, one should vow: May all beings be endowed with eloquence, and expound all Dharmas. If one sees a spring gushing forth, one should vow: May all beings increase in skillful means, and have endless good roots. If one sees a bridge or road, one should vow: May all beings widely ferry across all beings, like a bridge. If one sees flowing water, one should vow: May all beings obtain good intentions, and wash away the defilements of delusion. If one sees a cultivated garden, one should vow: May all beings, in the garden of the five desires, uproot the weeds of attachment. If one sees a worry-free grove, one should vow: May all beings forever be free from greed and attachment, and not give rise to worry or fear. If one sees a beautiful garden, one should vow:
： 勤修諸行， 趣佛菩提。 見嚴飾人， 當愿眾生： 三十二相， 以為嚴好。 見無嚴飾， 當愿眾生： 舍諸飾好， 具頭陀行。 見樂著人， 當愿眾生： 以法自娛， 歡愛不捨。 見無樂著， 當愿眾生： 有為事中， 心無所樂。 見歡樂人， 當愿眾生： 常得安樂， 樂供養佛。 見苦惱人， 當愿眾生： 獲根本智， 滅除眾苦。 見無病人， 當愿眾生： 入真實慧， 永無病惱。 見疾病人， 當愿眾生： 知身空寂， 離乖諍法。 見端正人， 當愿眾生： 于佛菩薩， 常生凈信。 見醜陋人， 當愿眾生： 于不善事， 不生樂著。 見報恩人， 當愿眾生： 于佛菩薩， 能知恩德。 見背恩人， 當愿眾生： 于有惡人， 不加其報。 若見沙門， 當愿眾生： 調柔寂靜， 畢竟第一。 見婆羅門， 當愿眾生： 永持梵行， 離一切惡。 見苦行人， 當愿眾生： 依于苦行， 至究竟處。 見操行人， 當愿眾生： 堅持志行， 不捨佛道。 見著甲冑， 當愿眾生： 常服善鎧， 趣無師法。 見無鎧仗，
【現代漢語翻譯】 現代漢語譯本 勤勉修行各種善行，趨向佛的菩提（覺悟）。見到儀容莊嚴的人，應當發願眾生：具備三十二相（佛的特徵），以此為莊嚴美好。見到沒有裝飾的人，應當發願眾生：捨棄各種裝飾，具足頭陀行（苦行）。見到貪戀享樂的人，應當發願眾生：以佛法自娛，歡喜愛樂而不捨棄。見到不貪戀享樂的人，應當發願眾生：在有為的事物中，內心沒有執著和喜樂。見到快樂的人，應當發願眾生：常常得到安樂，樂於供養佛。見到痛苦煩惱的人，應當發願眾生：獲得根本智（對真理的根本認識），滅除一切痛苦。見到沒有疾病的人，應當發願眾生：進入真實的智慧，永遠沒有疾病和煩惱。見到生病的人，應當發願眾生：了知身體是空寂的，遠離乖戾爭鬥的法。見到相貌端正的人，應當發願眾生：對於佛菩薩，常常生起清凈的信心。見到相貌醜陋的人，應當發願眾生：對於不善的事情，不生起貪戀執著。見到報恩的人，應當發願眾生：對於佛菩薩，能夠知曉恩德。見到背恩的人，應當發願眾生：對於有惡的人，不加以報復。如果見到沙門（出家修行人），應當發願眾生：調柔寂靜，達到究竟第一的境界。見到婆羅門（印度教祭司），應當發願眾生：永遠持守清凈的梵行，遠離一切惡行。見到苦行的人，應當發願眾生：依于苦行，到達究竟的境界。見到操守修行的人，應當發願眾生：堅持自己的志向和修行，不捨棄佛道。見到穿著鎧甲的人，應當發願眾生：常常穿戴善的鎧甲，趨向無師自通的佛法。見到沒有鎧甲兵器的人，
【English Translation】 English version Diligently cultivate all practices, and strive towards the Bodhi (enlightenment) of the Buddha. Upon seeing a person with dignified appearance, one should vow that all beings: possess the thirty-two marks (of a Buddha), and use these as adornments. Upon seeing a person without adornments, one should vow that all beings: relinquish all adornments, and fully practice the dhuta (ascetic) practices. Upon seeing a person attached to pleasure, one should vow that all beings: find joy in the Dharma, and cherish love without abandoning it. Upon seeing a person not attached to pleasure, one should vow that all beings: in conditioned matters, have no attachment or joy in their hearts. Upon seeing a joyful person, one should vow that all beings: always attain peace and joy, and delight in making offerings to the Buddha. Upon seeing a person suffering, one should vow that all beings: attain fundamental wisdom (the basic understanding of truth), and extinguish all suffering. Upon seeing a person without illness, one should vow that all beings: enter into true wisdom, and forever be free from illness and affliction. Upon seeing a sick person, one should vow that all beings: understand that the body is empty and still, and be free from the Dharma of discord and strife. Upon seeing a person with a handsome appearance, one should vow that all beings: towards the Buddhas and Bodhisattvas, always generate pure faith. Upon seeing a person with an ugly appearance, one should vow that all beings: towards unwholesome matters, do not generate attachment or craving. Upon seeing a person who is grateful, one should vow that all beings: towards the Buddhas and Bodhisattvas, be able to recognize their kindness and virtue. Upon seeing a person who is ungrateful, one should vow that all beings: towards those who are evil, do not retaliate. If one sees a Shramana (a monastic practitioner), one should vow that all beings: be gentle and peaceful, and attain the ultimate and supreme state. Upon seeing a Brahmin (a Hindu priest), one should vow that all beings: forever uphold pure conduct, and be free from all evil deeds. Upon seeing an ascetic, one should vow that all beings: rely on ascetic practices, and reach the ultimate state. Upon seeing a person who practices self-discipline, one should vow that all beings: uphold their aspirations and practices, and not abandon the path of the Buddha. Upon seeing a person wearing armor, one should vow that all beings: always wear the armor of goodness, and strive towards the Dharma that is self-taught. Upon seeing a person without armor or weapons,
當愿眾生： 永離一切， 不善之業。 見論議人， 當愿眾生： 于諸異論， 悉能摧伏。 見正命人， 當愿眾生： 得清凈命， 不矯威儀。 若見於王， 當愿眾生： 得為法王， 恒轉正法。 若見王子， 當愿眾生： 從法化生， 而為佛子。 若見長者， 當愿眾生： 善能明斷， 不行惡法。 若見大臣， 當愿眾生： 恒守正念， 習行眾善。 若見城廓， 當愿眾生： 得堅固身， 心無所屈。 若見王都， 當愿眾生： 功德共聚， 心恒喜樂。 見處林藪， 當愿眾生： 應為天人， 之所嘆仰。 入里乞食， 當愿眾生： 入深法界， 心無障礙。 到人門戶， 當愿眾生： 入於一切， 佛法之門。 入其家已， 當愿眾生： 得入佛乘， 三世平等。 見不捨人， 當愿眾生： 常不捨離， 勝功德法。 見能捨人， 當愿眾生： 永得舍離， 三惡道苦。 若見空缽， 當愿眾生： 其心清凈， 空無煩惱。 若見滿缽， 當愿眾生： 具足成滿， 一切善法。 若得恭敬， 當愿眾生： 恭敬修行， 一切佛法。 不得恭
【現代漢語翻譯】 現代漢語譯本 愿所有眾生： 永遠遠離一切不善的行為。 見到辯論的人，愿所有眾生： 對於各種不同的論點，都能完全降伏。 見到行為端正的人，愿所有眾生： 獲得清凈的生命，不矯揉造作。 如果見到國王，愿所有眾生： 成為法王（以佛法為統治的王），恒常轉動正法（佛陀的教誨）。 如果見到王子，愿所有眾生： 從佛法化生，成為佛的弟子。 如果見到長者（年長而有德之人），愿所有眾生： 善於明辨是非，不去做惡事。 如果見到大臣，愿所有眾生： 恒常守護正念，修習各種善行。 如果見到城墻，愿所有眾生： 得到堅固的身體，內心不屈服。 如果見到王都，愿所有眾生： 功德聚集在一起，內心恒常喜悅。 見到樹林草地，愿所有眾生： 應當被天人和人們所讚歎和仰慕。 進入村落乞食，愿所有眾生： 進入深奧的佛法境界，內心沒有障礙。 到達別人的家門，愿所有眾生： 進入一切佛法的門徑。 進入別人家后，愿所有眾生： 得以進入佛乘（佛教的教義），三世（過去、現在、未來）平等。 見到不捨棄的人，愿所有眾生： 常常不捨離殊勝的功德法。 見到能夠捨棄的人，愿所有眾生： 永遠舍離三惡道（地獄、餓鬼、畜生）的痛苦。 如果見到空缽，愿所有眾生： 內心清凈，沒有煩惱。 如果見到滿缽，愿所有眾生： 具足成就一切善法。 如果得到恭敬，愿所有眾生： 恭敬修行一切佛法。 沒有得到恭敬，
【English Translation】 English version May all beings: Forever be free from all unwholesome actions. When seeing those who debate, may all beings: Be able to completely subdue all different arguments. When seeing those who live righteously, may all beings: Obtain a pure life, without artificiality. If seeing a king, may all beings: Become a Dharma King (a king who rules by the Dharma), constantly turning the wheel of the Right Dharma (Buddha's teachings). If seeing a prince, may all beings: Be born from the Dharma, and become a child of the Buddha. If seeing an elder (a person of age and virtue), may all beings: Be skilled in discerning right from wrong, and not do evil deeds. If seeing a minister, may all beings: Constantly guard right mindfulness, and practice all kinds of good deeds. If seeing city walls, may all beings: Obtain a firm body, and a mind that does not yield. If seeing a royal capital, may all beings: Have merits gathered together, and a mind that is constantly joyful. When seeing forests and grasslands, may all beings: Be praised and admired by gods and humans. When entering a village to beg for food, may all beings: Enter the profound realm of the Dharma, with no obstacles in their minds. When arriving at someone's door, may all beings: Enter all the gates of the Buddha's Dharma. After entering someone's home, may all beings: Be able to enter the Buddha's vehicle (Buddhist teachings), with the three times (past, present, future) being equal. When seeing those who do not give up, may all beings: Always not give up the superior meritorious Dharma. When seeing those who are able to give up, may all beings: Forever give up the suffering of the three evil paths (hell, hungry ghosts, animals). If seeing an empty bowl, may all beings: Have a pure mind, without afflictions. If seeing a full bowl, may all beings: Be complete and fulfilled with all good Dharmas. If receiving respect, may all beings: Respectfully practice all the Buddha's Dharma. If not receiving respect,
敬， 當愿眾生： 不行一切， 不善之法。 見慚恥人， 當愿眾生： 具慚恥行， 藏護諸根。 見無慚恥， 當愿眾生： 舍離無慚， 住大慈道。 若得美食， 當愿眾生： 滿足其愿， 心無羨欲。 得不美食， 當愿眾生： 莫不獲得， 諸三昧味。 得柔軟食， 當愿眾生： 大悲所熏， 心意柔軟。 得粗澀食， 當愿眾生： 心無染著， 絕世貪愛。 若飯食時， 當愿眾生： 禪悅為食， 法喜充滿。 若受味時， 當愿眾生： 得佛上味， 甘露滿足。 飯食已訖， 當愿眾生： 所作皆辦， 具諸佛法。 若說法時， 當愿眾生： 得無盡辯， 廣宣法要。 從捨出時， 當愿眾生： 深入佛智， 永出三界。 若入水時， 當愿眾生： 入一切智， 知三世等。 洗浴身體， 當愿眾生： 身心無垢， 內外光潔。 盛暑炎毒， 當愿眾生： 舍離眾惱， 一切皆盡。 暑退涼初， 當愿眾生： 證無上法， 究竟清涼。 諷誦經時， 當愿眾生： 順佛所說， 總持不忘。 若得見佛， 當愿眾生： 得無礙眼， 見一切佛。
【現代漢語翻譯】 現代漢語譯本 恭敬地，愿一切眾生： 不行做任何不善的行為。見到有慚愧心的人， 愿一切眾生：都具備慚愧的品行，守護好自己的六根（眼、耳、鼻、舌、身、意）。 見到沒有慚愧心的人，愿一切眾生：捨棄無慚愧心， 安住于大慈悲的道路上。如果得到美味的食物，愿一切眾生： 都能滿足自己的願望，心中沒有貪婪和慾望。如果得到不美味的食物， 愿一切眾生：都能獲得各種禪定的滋味。 如果得到柔軟的食物，愿一切眾生：被大悲心所薰陶， 心意變得柔軟。如果得到粗糙難嚥的食物，愿一切眾生： 心中沒有執著和污染，斷絕世俗的貪愛。 在吃飯的時候，愿一切眾生：以禪定的喜悅為食，充滿佛法的喜悅。 在品嚐味道的時候，愿一切眾生：得到佛陀的無上美味， 被甘露所滿足。飯食完畢后，愿一切眾生： 所做的事情都圓滿完成，具備諸佛的法。 在說法的時候，愿一切眾生：得到無盡的辯才，廣泛宣揚佛法的要義。 從住所出來的時候，愿一切眾生：深入佛陀的智慧， 永遠超出三界（欲界、色界、無色界）。如果進入水中，愿一切眾生： 進入一切智慧，瞭解過去、現在、未來三世。 洗浴身體的時候，愿一切眾生：身心都沒有污垢，內外都光明潔凈。 在盛夏炎熱的時候，愿一切眾生：捨棄各種煩惱， 一切煩惱都消盡。當暑熱消退，涼爽開始的時候，愿一切眾生： 證得無上的佛法，達到究竟的清涼。 在諷誦佛經的時候，愿一切眾生：順從佛陀所說的教誨，總持不忘。 如果能夠見到佛陀，愿一切眾生：得到無礙的眼睛，見到一切佛陀。
【English Translation】 English version Respectfully, may all sentient beings: Not engage in any unwholesome actions. Upon seeing those who are ashamed, May all sentient beings: possess the practice of shame, guarding their six senses (eyes, ears, nose, tongue, body, and mind). Upon seeing those who are shameless, may all sentient beings: abandon shamelessness, And abide in the path of great compassion. If they receive delicious food, may all sentient beings: Have their wishes fulfilled, with no greed or desire in their hearts. If they receive unappetizing food, May all sentient beings: obtain the taste of various samadhis (meditative states). If they receive soft food, may all sentient beings: be imbued with great compassion, And have their minds become gentle. If they receive coarse food, may all sentient beings: Have no attachment or defilement in their hearts, and sever worldly cravings. During mealtime, may all sentient beings: take the joy of meditation as their food, and be filled with the joy of Dharma. When tasting flavors, may all sentient beings: obtain the supreme flavor of the Buddha, And be satisfied with nectar. After finishing their meal, may all sentient beings: Have all their tasks completed, and possess all the Buddhas' teachings. When expounding the Dharma, may all sentient beings: obtain inexhaustible eloquence, and widely proclaim the essence of the Dharma. When leaving their dwelling, may all sentient beings: deeply enter the wisdom of the Buddha, And forever transcend the three realms (desire realm, form realm, formless realm). If they enter water, may all sentient beings: Enter all wisdom, and understand the three times (past, present, and future). When bathing their bodies, may all sentient beings: have their bodies and minds free from defilement, and be bright and pure inside and out. During the heat of summer, may all sentient beings: abandon all afflictions, And have all afflictions extinguished. When the heat subsides and coolness begins, may all sentient beings: Attain the supreme Dharma, and reach ultimate coolness. When reciting scriptures, may all sentient beings: follow the teachings of the Buddha, and uphold them without forgetting. If they are able to see the Buddha, may all sentient beings: obtain unobstructed eyes, and see all Buddhas.
諦觀佛時， 當愿眾生： 皆如普賢， 端正嚴好。 見佛塔時， 當愿眾生： 尊重如塔， 受天人供。 敬心觀塔， 當愿眾生： 諸天及人， 所共瞻仰。 頂禮于塔， 當愿眾生： 一切天人， 無能見頂。 右繞于塔， 當愿眾生： 所行無逆， 成一切智。 繞塔三匝， 當愿眾生： 勤求佛道， 心無懈歇。 贊佛功德， 當愿眾生： 眾德悉具， 稱歎無盡。 贊佛相好， 當愿眾生： 成就佛身， 證無相法。 若洗足時， 當愿眾生： 具神足力， 所行無礙。 以時寢息， 當愿眾生： 身得安隱， 心無動亂。 睡眠始寤， 當愿眾生： 一切智覺， 周顧十方。
「佛子！若諸菩薩如是用心，則獲一切勝妙功德；一切世間諸天、魔、梵、沙門、婆羅門、乾闥婆、阿修羅等，及以一切聲聞、緣覺，所不能動。」
賢首品第十二之一
爾時，文殊師利菩薩說無濁亂清凈行大功德已，欲顯示菩提心功德故，以偈問賢首菩薩曰：
「我今已為諸菩薩， 說佛往修清凈行， 仁亦當於此會中， 演暢修行勝功德。」
爾時，賢首菩薩以偈答曰：
「善哉仁者應諦聽
【現代漢語翻譯】 現代漢語譯本 當觀想佛陀時，應當發願眾生：都像普賢菩薩（菩薩名，象徵一切菩薩行愿的代表），端正莊嚴美好。當見到佛塔時，應當發願眾生：像佛塔一樣受人尊重，接受天人的供養。以恭敬心觀想佛塔時，應當發願眾生：被諸天和世人共同瞻仰。頂禮佛塔時，應當發願眾生：一切天人都無法見到他的頭頂。右繞佛塔時，應當發願眾生：所做的一切都順遂，成就一切智慧。繞塔三圈時，應當發願眾生：勤奮追求佛道，內心沒有懈怠。讚歎佛的功德時，應當發願眾生：具備一切功德，稱讚佛的功德無盡。讚歎佛的相好時，應當發願眾生：成就佛的身相，證悟無相之法。當洗腳時，應當發願眾生：具備神足之力，所到之處沒有障礙。當按時休息時，應當發願眾生：身體得到安穩，內心沒有動亂。當從睡眠中醒來時，應當發願眾生：獲得一切智慧的覺悟，周遍觀察十方世界。 『佛子！如果各位菩薩這樣用心，就能獲得一切殊勝微妙的功德；一切世間的諸天、魔、梵天、沙門（出家修道者）、婆羅門（古印度祭司）、乾闥婆（天界樂神）、阿修羅（非天神）等，以及一切聲聞（聽聞佛法而修行者）、緣覺（不依師教，觀因緣而悟道者），都不能動搖他的心。』 賢首品第十二之一 當時，文殊師利菩薩（菩薩名，象徵智慧）說完無濁亂清凈行的大功德后，爲了顯示菩提心（覺悟之心）的功德，用偈頌問賢首菩薩（菩薩名，代表菩薩的德行）說： 『我現在已經為各位菩薩，說了佛陀過去所修的清凈行，您也應當在這個法會中，宣揚修行的殊勝功德。』 當時，賢首菩薩用偈頌回答說： 『善哉！仁者應當仔細聽』
【English Translation】 English version When contemplating the Buddha, one should vow that all beings: may be as upright and beautifully adorned as Samantabhadra (a Bodhisattva, symbolizing the practice and vows of all Bodhisattvas). When seeing a pagoda, one should vow that all beings: may be respected like a pagoda, and receive offerings from gods and humans. When contemplating a pagoda with reverence, one should vow that all beings: may be gazed upon by all gods and humans. When bowing to a pagoda, one should vow that all beings: may have a crown that cannot be seen by all gods and humans. When circumambulating a pagoda to the right, one should vow that all beings: may have all their actions be in accordance with the Dharma, and attain all wisdom. When circumambulating a pagoda three times, one should vow that all beings: may diligently seek the path of Buddhahood, and have no laziness in their hearts. When praising the merits of the Buddha, one should vow that all beings: may possess all merits, and praise the Buddha's merits endlessly. When praising the Buddha's physical characteristics, one should vow that all beings: may attain the Buddha's body, and realize the Dharma of no-form. When washing one's feet, one should vow that all beings: may possess the power of divine feet, and have no obstacles in their travels. When resting at the proper time, one should vow that all beings: may have their bodies be at peace, and their minds be without disturbance. When awakening from sleep, one should vow that all beings: may attain the awakening of all wisdom, and observe the ten directions. 'Disciples of the Buddha! If all Bodhisattvas use their minds in this way, they will obtain all supreme and wonderful merits; all the gods, demons, Brahmas, Shramanas (ascetics), Brahmins (ancient Indian priests), Gandharvas (celestial musicians), Asuras (demi-gods), etc., in all the worlds, as well as all Shravakas (those who hear the Dharma and practice), and Pratyekabuddhas (those who awaken through their own understanding of causality), cannot shake their minds.' Chapter Twelve, Part One: 'The Conduct of the Worthy' At that time, after Manjushri Bodhisattva (a Bodhisattva, symbolizing wisdom) had spoken of the great merits of the pure conduct without turbidity, in order to reveal the merits of the Bodhi mind (the mind of enlightenment), he asked the Worthy Leader Bodhisattva (a Bodhisattva, representing the virtues of Bodhisattvas) in verse: 'I have now spoken to all Bodhisattvas about the pure conduct that the Buddha practiced in the past. You should also, in this assembly, expound on the supreme merits of practice.' At that time, the Worthy Leader Bodhisattva replied in verse: 'Excellent! Worthy one, you should listen carefully.'
， 彼諸功德不可量， 我今隨力說少分， 猶如大海一滴水。 若有菩薩初發心， 誓求當證佛菩提， 彼之功德無邊際， 不可稱量無與等。 何況無量無邊劫， 具修地度諸功德， 十方一切諸如來， 悉共稱揚不能盡。 如是無邊大功德， 我今于中說少分， 譬如鳥足所履空， 亦如大地一微塵。 菩薩發意求菩提， 非是無因無有緣， 于佛法僧生凈信， 以是而生廣大心。 不求五欲及王位， 富饒自樂大名稱， 但為永滅眾生苦， 利益世間而發心。 常欲利樂諸眾生， 莊嚴國土供養佛， 受持正法修諸智， 證菩提故而發心。 深心信解常清凈， 恭敬尊重一切佛， 於法及僧亦如是， 至誠供養而發心。 深信于佛及佛法， 亦信佛子所行道， 及信無上大菩提， 菩薩以是初發心。 信為道元功德母， 長養一切諸善法， 斷除疑網出愛流， 開示涅槃無上道。 信無垢濁心清凈， 滅除憍慢恭敬本， 亦為法藏第一財， 為清凈手受眾行。 信能惠施心無吝， 信能歡喜入佛法， 信能增長智功德， 信能必到如來地。 信令諸根凈明利， 信力堅固無能壞， 信能永滅煩惱本
【現代漢語翻譯】 現代漢語譯本 那些功德是不可計量的，我現在只是盡力說出其中少許，就像大海中的一滴水。 如果有菩薩初次發心，立誓要證得佛的菩提（覺悟），他的功德是無邊無際的，無法稱量，沒有可以與之相比的。 更何況是經過無量無邊劫，具足修習菩薩的各種功德，十方一切諸如來（佛的稱號），都一起稱揚也無法說盡。 如此無邊的大功德，我現在只是說出其中少許，譬如鳥足所踩過的天空，也像大地中的一粒微塵。 菩薩發心求菩提，不是沒有原因和緣由的，是因為對佛、法、僧三寶生起清凈的信心，由此而生起廣大的心。 不追求五欲（色、聲、香、味、觸）和王位，不追求富饒、安樂和大的名聲，只是爲了永遠滅除眾生的痛苦，利益世間而發心。 常常想要利益安樂一切眾生，莊嚴國土供養佛，受持正法修習各種智慧，爲了證得菩提而發心。 以深切的信心和理解保持清凈，恭敬尊重一切佛，對於佛法和僧眾也是如此，以至誠的心供養而發心。 深信于佛和佛法，也相信佛子所修行的道路，以及相信無上的大菩提，菩薩因此而初發心。 信心是道的根源，是功德的母親，能夠增長一切善法，斷除疑惑的羅網，脫離愛慾的河流，開示涅槃（寂滅）的無上之道。 信心沒有污垢，內心清凈，能夠滅除驕慢，是恭敬的根本，也是法藏（佛法的寶藏）中第一的財富，是清凈的手接受各種修行。 信心能夠慷慨佈施，心中沒有吝嗇，信心能夠歡喜地進入佛法，信心能夠增長智慧和功德，信心能夠必定到達如來的境界。 信心使諸根（眼、耳、鼻、舌、身、意）清凈明利，信的力量堅固不可摧毀，信心能夠永遠滅除煩惱的根本。
【English Translation】 English version Those merits are immeasurable; I now speak of a small portion according to my ability, like a single drop of water in the vast ocean. If a Bodhisattva initially generates the aspiration, vowing to attain Buddha's Bodhi (enlightenment), their merits are boundless, immeasurable, and incomparable. Moreover, after countless eons, having cultivated all the merits of the Bodhisattva stages, all the Tathagatas (Buddhas) in the ten directions, together praising, could not exhaust them. Such boundless great merits, I now speak of a small portion, like the space trodden by a bird's foot, or like a single dust particle on the earth. A Bodhisattva's aspiration for Bodhi is not without cause or condition; it arises from pure faith in the Buddha, Dharma, and Sangha (the Three Jewels), and from this, a vast mind is generated. They do not seek the five desires (form, sound, smell, taste, touch) or a king's throne, nor wealth, pleasure, or great fame, but aspire to eliminate the suffering of all beings forever, and to benefit the world. They constantly desire to benefit and bring joy to all beings, to adorn the land and make offerings to the Buddha, to uphold the true Dharma and cultivate all wisdom, and to aspire for the sake of attaining Bodhi. With deep faith and understanding, they remain pure, respectfully honoring all Buddhas, and likewise for the Dharma and Sangha, making sincere offerings and generating the aspiration. They deeply believe in the Buddha and the Buddha's teachings, also believing in the path practiced by the Buddha's disciples, and believing in the supreme Bodhi; this is how a Bodhisattva initially generates the aspiration. Faith is the root of the path and the mother of merits, nurturing all good dharmas, cutting through the net of doubt, escaping the stream of desire, and revealing the supreme path of Nirvana (liberation). Faith is without defilement, the mind is pure, it can eliminate arrogance, it is the foundation of respect, and it is the foremost treasure in the Dharma treasury, the pure hand that receives all practices. Faith enables generous giving without stinginess, faith enables joyful entry into the Buddha's teachings, faith enables the growth of wisdom and merit, and faith enables one to surely reach the realm of the Tathagata. Faith makes the senses (eyes, ears, nose, tongue, body, mind) pure and clear, the power of faith is firm and indestructible, and faith can forever eliminate the root of afflictions.
， 信能專向佛功德。 信于境界無所著， 遠離諸難得無難， 信能超出眾魔路， 示現無上解脫道。 信為功德不壞種， 信能生長菩提樹， 信能增益最勝智， 信能示現一切佛。 是故依行說次第， 信樂最勝甚難得， 譬如一切世間中， 而有隨意妙寶珠。 若常信奉于諸佛， 則能持戒修學處； 若常持戒修學處， 則能具足諸功德。 戒能開發菩提本， 學是勤修功德地； 于戒及學常順行， 一切如來所稱美。 若常信奉于諸佛， 則能興集大供養； 若能興集大供養， 彼人信佛不思議。 若常信奉于尊法， 則聞佛法無厭足； 若聞佛法無厭足， 彼人信法不思議。 若常信奉清凈僧， 則得信心不退轉； 若得信心不退轉， 彼人信力無能動。 若得信力無能動， 則得諸根凈明利； 若得諸根凈明利， 則能遠離惡知識。 若能遠離惡知識， 則得親近善知識； 若得親近善知識， 則能修集廣大善。 若能修集廣大善， 彼人成就大因力； 若人成就大因力， 則得殊勝決定解。 若得殊勝決定解， 則為諸佛所護念； 若為諸佛所護念， 則能發起菩提心。 若能發起菩提心
【現代漢語翻譯】 現代漢語譯本 信能專注于佛的功德。 信對於境界不執著，遠離各種災難而獲得平安。 信能超越各種魔障的道路，展現無上的解脫之道。 信是功德不壞的種子，信能生長菩提樹（bodhi tree，覺悟之樹）。 信能增長最殊勝的智慧，信能示現一切佛。 因此，依據修行次第來說，信樂是最殊勝且難以獲得的， 就像在一切世間中，有能隨意滿足願望的妙寶珠一樣。 如果常常信奉諸佛，就能持守戒律，修習學處（śikṣāpada，戒律條目）。 如果常常持守戒律，修習學處，就能具足各種功德。 戒能開發菩提的根本，學是勤奮修習功德的土地； 對於戒和學常常順從奉行，會被一切如來所稱讚。 如果常常信奉諸佛，就能興起廣大的供養； 如果能興起廣大的供養，這個人對佛的信心是不可思議的。 如果常常信奉尊貴的佛法，就能聽聞佛法而沒有厭足； 如果聽聞佛法沒有厭足，這個人對佛法的信心是不可思議的。 如果常常信奉清凈的僧眾，就能得到信心而不退轉； 如果得到信心而不退轉，這個人信的力量是無法動搖的。 如果得到信的力量無法動搖，就能得到諸根清凈明利； 如果得到諸根清凈明利，就能遠離惡知識（kalyāṇa-mitra，善友的反義）。 如果能遠離惡知識，就能親近善知識（kalyāṇa-mitra，善友）； 如果能親近善知識，就能修集廣大的善行。 如果能修集廣大的善行，這個人就能成就強大的因力； 如果人能成就強大的因力，就能得到殊勝的決定解（adhimukti，勝解）。 如果得到殊勝的決定解，就會被諸佛所護念； 如果被諸佛所護念，就能發起菩提心（bodhicitta，覺悟之心）。 如果能發起菩提心
【English Translation】 English version Faith can focus solely on the merits of the Buddha. Faith is not attached to any realm, it avoids all difficulties and attains peace. Faith can transcend the paths of all demons, revealing the supreme path of liberation. Faith is the indestructible seed of merit, faith can grow the Bodhi tree (bodhi tree, the tree of enlightenment). Faith can increase the most excellent wisdom, faith can manifest all Buddhas. Therefore, according to the order of practice, faith and joy are the most excellent and difficult to obtain, just like in all the world, there is a wonderful wish-fulfilling jewel. If one constantly believes in the Buddhas, one can uphold the precepts and practice the training rules (śikṣāpada, items of precepts). If one constantly upholds the precepts and practices the training rules, one can possess all kinds of merits. Precepts can develop the root of Bodhi, learning is the ground for diligently cultivating merits; If one always follows and practices precepts and learning, one will be praised by all Tathagatas. If one constantly believes in the Buddhas, one can raise great offerings; If one can raise great offerings, that person's faith in the Buddha is inconceivable. If one constantly believes in the honored Dharma, one can hear the Dharma without satiety; If one hears the Dharma without satiety, that person's faith in the Dharma is inconceivable. If one constantly believes in the pure Sangha, one can obtain faith without regression; If one obtains faith without regression, that person's power of faith cannot be shaken. If one obtains the power of faith that cannot be shaken, one can obtain pure and clear faculties; If one obtains pure and clear faculties, one can stay away from bad companions (kalyāṇa-mitra, the opposite of good friend). If one can stay away from bad companions, one can get close to good companions (kalyāṇa-mitra, good friend); If one can get close to good companions, one can cultivate vast good deeds. If one can cultivate vast good deeds, that person can achieve great causal power; If a person can achieve great causal power, one can obtain the excellent decisive understanding (adhimukti, superior understanding). If one obtains the excellent decisive understanding, one will be protected by all Buddhas; If one is protected by all Buddhas, one can arouse the Bodhicitta (bodhicitta, the mind of enlightenment). If one can arouse the Bodhicitta
， 則能勤修佛功德； 若能勤修佛功德， 則得生在如來家。 若得生在如來家， 則善修行巧方便； 若善修行巧方便， 則得信樂心清凈。 若得信樂心清凈， 則得增上最勝心； 若得增上最勝心， 則常修習波羅蜜。 若常修習波羅蜜， 則能具足摩訶衍； 若能具足摩訶衍， 則能如法供養佛。 若能如法供養佛， 則能唸佛心不動； 若能唸佛心不動， 則常睹見無量佛。 若常睹見無量佛， 則見如來體常住； 若見如來體常住， 則能知法永不滅。 若能知法永不滅， 則得辯才無障礙； 若得辯才無障礙， 則能開演無邊法。 若能開演無邊法， 則能慈愍度眾生； 若能慈愍度眾生， 則得堅固大悲心。 若得堅固大悲心， 則能愛樂甚深法； 若能愛樂甚深法， 則能捨離有為過。 若能捨離有為過， 則離憍慢及放逸； 若離憍慢及放逸， 則能兼利一切眾。 若能兼利一切眾， 則處生死無疲厭； 若處生死無疲厭， 則能勇健無能勝。 若能勇健無能勝， 則能發起大神通； 若能發起大神通， 則知一切眾生行。 若知一切眾生行， 則能成就諸群生； 若能成就諸群生
【現代漢語翻譯】 現代漢語譯本 如果能夠勤奮地修習佛的功德，就能出生在如來的家中。 如果能夠出生在如來的家中，就能善於修行巧妙的方便法門。 如果能夠善於修行巧妙的方便法門，就能獲得信樂且內心清凈。 如果能夠獲得信樂且內心清凈，就能獲得增上最殊勝的心。 如果能夠獲得增上最殊勝的心，就能常常修習波羅蜜（到達彼岸的方法）。 如果能夠常常修習波羅蜜，就能具足摩訶衍（大乘佛法）。 如果能夠具足摩訶衍，就能如法地供養佛。 如果能夠如法地供養佛，就能唸佛時心不為所動。 如果能夠唸佛時心不為所動，就能常常見到無量的佛。 如果能夠常常見到無量的佛，就能見到如來的法身常住不滅。 如果能夠見到如來的法身常住不滅，就能知道佛法永遠不會消滅。 如果能夠知道佛法永遠不會消滅，就能獲得辯才無礙。 如果能夠獲得辯才無礙，就能開演無邊的佛法。 如果能夠開演無邊的佛法，就能慈悲憐憫地度化眾生。 如果能夠慈悲憐憫地度化眾生，就能獲得堅固的大悲心。 如果能夠獲得堅固的大悲心，就能喜愛並樂於修習甚深的佛法。 如果能夠喜愛並樂於修習甚深的佛法，就能捨離有為法的過患。 如果能夠舍離有為法的過患，就能遠離驕慢和放逸。 如果能夠遠離驕慢和放逸，就能兼顧利益一切眾生。 如果能夠兼顧利益一切眾生，就能在生死輪迴中不感到疲憊厭倦。 如果在生死輪迴中不感到疲憊厭倦，就能勇猛剛健，無能戰勝。 如果能夠勇猛剛健，無能戰勝，就能發起大神通。 如果能夠發起大神通，就能知道一切眾生的行為。 如果能夠知道一切眾生的行為，就能成就一切眾生。
【English Translation】 English version If one can diligently cultivate the merits of the Buddha, one will be born into the family of the Tathagata (Buddha). If one is born into the family of the Tathagata, one will be skilled in practicing skillful means. If one is skilled in practicing skillful means, one will attain faith and a pure mind. If one attains faith and a pure mind, one will attain the most supreme and excellent mind. If one attains the most supreme and excellent mind, one will constantly practice the Paramitas (perfections). If one constantly practices the Paramitas, one will be complete in the Mahayana (Great Vehicle). If one is complete in the Mahayana, one will be able to make offerings to the Buddha in accordance with the Dharma. If one can make offerings to the Buddha in accordance with the Dharma, one's mind will not be moved when reciting the Buddha's name. If one's mind is not moved when reciting the Buddha's name, one will constantly see countless Buddhas. If one constantly sees countless Buddhas, one will see the Tathagata's Dharma body as permanent and abiding. If one sees the Tathagata's Dharma body as permanent and abiding, one will know that the Dharma will never perish. If one knows that the Dharma will never perish, one will attain unobstructed eloquence. If one attains unobstructed eloquence, one will be able to expound the boundless Dharma. If one can expound the boundless Dharma, one will be able to compassionately liberate sentient beings. If one can compassionately liberate sentient beings, one will attain a firm and great compassionate heart. If one attains a firm and great compassionate heart, one will love and delight in practicing the profound Dharma. If one loves and delights in practicing the profound Dharma, one will be able to abandon the faults of conditioned phenomena. If one can abandon the faults of conditioned phenomena, one will be free from arrogance and negligence. If one is free from arrogance and negligence, one will be able to benefit all beings. If one can benefit all beings, one will not feel weary or tired in the cycle of birth and death. If one does not feel weary or tired in the cycle of birth and death, one will be courageous and invincible. If one is courageous and invincible, one will be able to generate great supernatural powers. If one can generate great supernatural powers, one will know the actions of all sentient beings. If one knows the actions of all sentient beings, one will be able to accomplish all sentient beings.
， 則得善攝眾生智。 若得善攝眾生智， 則能成就四攝法； 若能成就四攝法， 則與眾生無限利。 若與眾生無限利， 則具最勝智方便； 若具最勝智方便， 則住勇猛無上道。 若住勇猛無上道， 則能摧殄諸魔力； 若能摧殄諸魔力， 則能超出四魔境。 若能超出四魔境， 則得至於不退地； 若得至於不退地， 則得無生深法忍。 若得無生深法忍， 則為諸佛所授記； 若為諸佛所授記， 則一切佛現其前。 若一切佛現其前， 則了神通深密用； 若了神通深密用， 則為諸佛所憶念。 若為諸佛所憶念， 則以佛德自莊嚴； 若以佛德自莊嚴， 則獲妙福端嚴身。 若獲妙福端嚴身， 則身晃耀如金山； 若身晃耀如金山， 則相莊嚴三十二。 若相莊嚴三十二， 則具隨好為嚴飾； 若具隨好為嚴飾， 則身光明無限量。 若身光明無限量， 則不思議光莊嚴； 若不思議光莊嚴， 其光則出諸蓮華。 其光若出諸蓮華， 則無量佛坐華上； 示現十方靡不遍， 悉能調伏諸眾生。 若能如是調眾生， 則現無量神通力。 若現無量神通力， 則住不可思議土， 演說不可思議法
【現代漢語翻譯】 現代漢語譯本 那麼就能獲得善於攝受眾生的智慧。 如果獲得善於攝受眾生的智慧，就能成就四攝法（佈施、愛語、利行、同事）。 如果能成就四攝法，就能給予眾生無限的利益。 如果能給予眾生無限的利益，就能具備最殊勝的智慧和方便。 如果具備最殊勝的智慧和方便，就能安住于勇猛無上的菩提道。 如果安住于勇猛無上的菩提道，就能摧毀一切魔的力量。 如果能摧毀一切魔的力量，就能超出四魔（煩惱魔、五陰魔、死魔、天魔）的境界。 如果能超出四魔的境界，就能到達不退轉的地位。 如果能到達不退轉的地位，就能獲得無生法忍（對諸法不生不滅的深刻體悟）。 如果獲得無生法忍，就會被諸佛授記（預言未來成佛）。 如果被諸佛授記，那麼一切佛都會顯現在他面前。 如果一切佛都顯現在他面前，就能瞭解神通的深奧秘密作用。 如果瞭解神通的深奧秘密作用，就會被諸佛所憶念。 如果被諸佛所憶念，就會用佛的功德來莊嚴自己。 如果用佛的功德來莊嚴自己，就會獲得美妙的福德和端正的身體。 如果獲得美妙的福德和端正的身體，身體就會像金山一樣閃耀。 如果身體像金山一樣閃耀，就會具足三十二種大丈夫相（佛的特殊身體特徵）。 如果具足三十二種大丈夫相，就會具備隨形好（佛的細微特徵）來裝飾。 如果具備隨形好來裝飾，身體的光明就會沒有障礙。 如果身體的光明沒有障礙，就會以不可思議的光明來莊嚴。 如果以不可思議的光明來莊嚴，他的光芒就會生出各種蓮花。 如果光芒生出各種蓮花，就會有無量的佛坐在蓮花上。 在十方世界顯現，無處不遍，都能調伏一切眾生。 如果能這樣調伏眾生，就能顯現無量的神通力量。 如果顯現無量的神通力量，就能安住于不可思議的國土，演說不可思議的佛法。
【English Translation】 English version Then one will obtain the wisdom to skillfully gather all beings. If one obtains the wisdom to skillfully gather all beings, then one can accomplish the Four Means of Gathering (giving, kind speech, beneficial action, and cooperation). If one can accomplish the Four Means of Gathering, then one can provide limitless benefit to all beings. If one can provide limitless benefit to all beings, then one will possess the most supreme wisdom and skillful means. If one possesses the most supreme wisdom and skillful means, then one will dwell in the courageous and unsurpassed path of enlightenment. If one dwells in the courageous and unsurpassed path of enlightenment, then one can destroy all the powers of demons. If one can destroy all the powers of demons, then one can transcend the realms of the Four Demons (the demon of afflictions, the demon of the five aggregates, the demon of death, and the demon of heavenly beings). If one can transcend the realms of the Four Demons, then one will reach the stage of non-retrogression. If one reaches the stage of non-retrogression, then one will obtain the profound forbearance of non-origination (a deep understanding of the non-arising and non-ceasing nature of all phenomena). If one obtains the profound forbearance of non-origination, then one will be prophesied by all the Buddhas (a prediction of future Buddhahood). If one is prophesied by all the Buddhas, then all the Buddhas will appear before them. If all the Buddhas appear before them, then one will understand the profound and secret workings of spiritual powers. If one understands the profound and secret workings of spiritual powers, then one will be remembered by all the Buddhas. If one is remembered by all the Buddhas, then one will adorn oneself with the virtues of the Buddha. If one adorns oneself with the virtues of the Buddha, then one will obtain wonderful blessings and a dignified body. If one obtains wonderful blessings and a dignified body, the body will shine like a golden mountain. If the body shines like a golden mountain, then one will possess the thirty-two major marks of a great being (special physical characteristics of a Buddha). If one possesses the thirty-two major marks, then one will be adorned with the eighty minor marks (subtle characteristics of a Buddha). If one is adorned with the eighty minor marks, then the light of the body will be unobstructed. If the light of the body is unobstructed, then one will be adorned with inconceivable light. If one is adorned with inconceivable light, then from that light will emerge various lotuses. If from the light emerge various lotuses, then countless Buddhas will sit upon the lotuses. Appearing throughout the ten directions, pervading everywhere, they can subdue all beings. If one can subdue beings in this way, then one will manifest limitless spiritual powers. If one manifests limitless spiritual powers, then one will dwell in an inconceivable land, expounding the inconceivable Dharma.
， 令不思議眾歡喜。 若說不可思議法， 令不思議眾歡喜， 則以智慧辯才力， 隨眾生心而化誘。 若以智慧辯才力， 隨眾生心而化誘， 則以智慧為先導， 身語意業恒無失。 若以智慧為先導， 身語意業恒無失， 則其願力得自在， 普隨諸趣而現身。 若其願力得自在， 普隨諸趣而現身， 則能為眾說法時， 音聲隨類難思議。 若能為眾說法時， 音聲隨類難思議， 則於一切眾生心， 一念悉知無有餘。 若於一切眾生心， 一念悉知無有餘， 則知煩惱無所起， 永不沒溺於生死。 若知煩惱無所起， 永不沒溺於生死， 則獲功德法性身， 以法威力現世間。 若獲功德法性身， 以法威力現世間， 則獲十地十自在， 修行諸度勝解脫。 若獲十地十自在， 修行諸度勝解脫， 則獲灌頂大神通， 住于最勝諸三昧。 若獲灌頂大神通， 住于最勝諸三昧， 則於十方諸佛所， 應受灌頂而升位。 若於十方諸佛所， 應受灌頂而升位， 則蒙十方一切佛， 手以甘露灌其頂。 若蒙十方一切佛， 手以甘露灌其頂， 則身充遍如虛空， 安住不動滿十方。 若身充遍如虛空
【現代漢語翻譯】 現代漢語譯本 能令不可思議的眾生歡喜。 如果宣說不可思議的佛法，能令不可思議的眾生歡喜， 那麼就能以智慧和辯才的力量，隨順眾生的心意而教化引導。 如果能以智慧和辯才的力量，隨順眾生的心意而教化引導， 那麼就能以智慧為先導，身、語、意三業恒常不會有缺失。 如果能以智慧為先導，身、語、意三業恒常不會有缺失， 那麼他的願力就能得到自在，普遍地隨著各種眾生的去處而顯現身形。 如果他的願力能得到自在，普遍地隨著各種眾生的去處而顯現身形， 那麼當他為眾生說法時，聲音就能隨著不同的類別而難以思議。 如果當他為眾生說法時，聲音能隨著不同的類別而難以思議， 那麼就能在一念之間完全瞭解一切眾生的心念，沒有遺漏。 如果能在一念之間完全瞭解一切眾生的心念，沒有遺漏， 那麼就能知道煩惱無從生起，永遠不會沉溺於生死輪迴。 如果能知道煩惱無從生起，永遠不會沉溺於生死輪迴， 那麼就能獲得功德法性之身，以佛法的威力顯現在世間。 如果能獲得功德法性之身，以佛法的威力顯現在世間， 那麼就能獲得十地（菩薩修行十個階段）和十自在（菩薩獲得的十種自在），修行各種波羅蜜（度脫生死苦海的方法）而得到殊勝的解脫。 如果能獲得十地和十自在，修行各種波羅蜜而得到殊勝的解脫， 那麼就能獲得灌頂（一種佛教儀式）的大神通，安住于最殊勝的各種三昧（禪定）。 如果能獲得灌頂的大神通，安住于最殊勝的各種三昧， 那麼就能在十方諸佛的處所，應當接受灌頂而提升果位。 如果在十方諸佛的處所，應當接受灌頂而提升果位， 那麼就能蒙受十方一切諸佛，用手以甘露灌注他的頭頂。 如果蒙受十方一切諸佛，用手以甘露灌注他的頭頂， 那麼他的身體就能充滿如虛空一般，安住不動而遍滿十方。 如果身體能充滿如虛空一般
【English Translation】 English version Making the inconceivable beings rejoice. If one speaks the inconceivable Dharma, making the inconceivable beings rejoice, Then, with the power of wisdom and eloquence, one can transform and guide beings according to their minds. If, with the power of wisdom and eloquence, one can transform and guide beings according to their minds, Then, with wisdom as the guide, one's actions of body, speech, and mind will always be without fault. If, with wisdom as the guide, one's actions of body, speech, and mind are always without fault, Then one's vows will be free and at ease, universally manifesting bodies according to the various realms of beings. If one's vows are free and at ease, universally manifesting bodies according to the various realms of beings, Then, when one speaks the Dharma for beings, the voice will be inconceivable, adapting to each kind. If, when one speaks the Dharma for beings, the voice is inconceivable, adapting to each kind, Then, in a single thought, one will fully know the minds of all beings, without any remainder. If, in a single thought, one fully knows the minds of all beings, without any remainder, Then one will know that afflictions have no origin, and will never be submerged in the cycle of birth and death. If one knows that afflictions have no origin, and will never be submerged in the cycle of birth and death, Then one will attain the meritorious Dharma-nature body, manifesting in the world with the power of the Dharma. If one attains the meritorious Dharma-nature body, manifesting in the world with the power of the Dharma, Then one will attain the ten grounds (ten stages of Bodhisattva practice) and the ten freedoms (ten kinds of freedom attained by Bodhisattvas), practicing the various pāramitās (methods to cross the sea of suffering) and achieving supreme liberation. If one attains the ten grounds and the ten freedoms, practicing the various pāramitās and achieving supreme liberation, Then one will attain the great spiritual powers of abhiseka (a Buddhist ritual), dwelling in the most supreme samādhis (meditative states). If one attains the great spiritual powers of abhiseka, dwelling in the most supreme samādhis, Then, in the presence of the Buddhas of the ten directions, one should receive abhiseka and ascend in rank. If, in the presence of the Buddhas of the ten directions, one should receive abhiseka and ascend in rank, Then one will be blessed by all the Buddhas of the ten directions, who will pour nectar on one's head with their hands. If one is blessed by all the Buddhas of the ten directions, who pour nectar on one's head with their hands, Then one's body will be as vast as space, abiding unmoving and filling the ten directions. If the body is as vast as space
， 安住不動滿十方， 則彼所行無與等， 諸天世人莫能知。 菩薩勤修大悲行， 愿度一切無不果， 見聞聽受若供養， 靡不皆令獲安樂。 彼諸大士威神力， 法眼常全無缺減， 十善妙行等諸道， 無上勝寶皆令現。 譬如大海金剛聚， 以彼威力生眾寶， 無減無增亦無盡， 菩薩功德聚亦然。 或有剎土無有佛， 于彼示現成正覺， 或有國土不知法， 于彼為說妙法藏。 無有分別無功用， 於一念頃遍十方， 如月光影靡不周， 無量方便化群生。 于彼十方世界中， 唸唸示現成佛道， 轉正法輪入寂滅， 乃至舍利廣分佈。 或現聲聞獨覺道， 或現成佛普莊嚴， 如是開闡三乘教， 廣度眾生無量劫。 或現童男童女形， 天龍及以阿修羅， 乃至摩睺羅伽等， 隨其所樂悉令見。 眾生形相各不同， 行業音聲亦無量， 如是一切皆能現， 海印三昧威神力。 嚴凈不可思議剎， 供養一切諸如來， 放大光明無有邊， 度脫眾生亦無限。 智慧自在不思議， 說法言辭無有礙， 施戒忍進及禪定， 智慧方便神通等。 如是一切皆自在， 以佛華嚴三昧力， 一微塵中入三昧
【現代漢語翻譯】 現代漢語譯本 安住不動，遍滿十方世界， 那麼他所行的境界無人能及，諸天和世人都無法知曉。 菩薩勤奮修行大悲行，發願度化一切眾生，沒有不成功的， 凡是見到、聽到、聽聞、接受或供養的，沒有不讓他們獲得安樂的。 這些大菩薩具有威德神力，法眼永遠完整無缺， 十善妙行等各種修行之道，以及無上的珍寶都能顯現出來。 譬如大海中的金剛寶聚，憑藉它的威力能生出各種珍寶， 既不減少也不增加，也沒有窮盡的時候，菩薩的功德聚集也是如此。 有的剎土沒有佛陀，菩薩就在那裡示現成正覺（samyak-saṃbodhi，完全的覺悟）， 有的國土不知道佛法，菩薩就在那裡為他們宣說微妙的佛法寶藏。 沒有分別心，也不需要刻意努力，在一念之間就能遍及十方世界， 如同月光普照一樣無所不至，用無量的方便法門來教化眾生。 在十方世界中，菩薩唸唸示現成佛之道， 轉動正法輪，進入寂滅（nirvāṇa，涅槃），乃至舍利（śarīra，佛陀遺骨）廣為分佈。 有時示現聲聞（śrāvaka，聽聞佛法而修行的人）和獨覺（pratyekabuddha，獨自覺悟的人）的修行之道，有時示現成佛的莊嚴景象， 像這樣開示闡明三乘（triyāna，聲聞乘、獨覺乘、菩薩乘）的教法，廣度眾生，經歷無量劫。 有時示現童男童女的形象，有時示現天龍（nāga，龍神）以及阿修羅（asura，非天）， 乃至摩睺羅伽（mahoraga，大蟒神）等，隨眾生所喜好的形象而讓他們見到。 眾生的形貌各不相同，行為和聲音也千差萬別， 菩薩都能示現這一切，這是海印三昧（samādhi，禪定）的威神力量。 莊嚴清凈不可思議的剎土，供養一切諸如來（tathāgata，佛陀的稱號）， 放出無邊無際的光明，度脫眾生也沒有限度。 智慧自在不可思議，說法言辭沒有障礙， 佈施、持戒、忍辱、精進以及禪定，智慧、方便、神通等。 像這樣一切都自在無礙，憑藉佛陀華嚴三昧（buddha-avaṃsaka-samādhi，佛陀的華嚴禪定）的力量， 在一微塵中進入三昧（samādhi，禪定）。
【English Translation】 English version Abiding steadfastly, pervading the ten directions, Then his conduct is unmatched, neither gods nor humans can know it. Bodhisattvas diligently cultivate the great compassionate practice, vowing to liberate all beings without fail, Those who see, hear, listen, receive, or make offerings, none will fail to attain peace and joy. These great Bodhisattvas possess majestic spiritual power, their Dharma eyes are always complete and without deficiency, The ten virtuous practices and other paths, as well as supreme treasures, can all be manifested. Like the Vajra (diamond) cluster in the great ocean, through its power, various treasures are produced, Neither decreasing nor increasing, nor ever exhausted, the accumulation of Bodhisattva's merits is also like this. In some lands where there are no Buddhas, they manifest the attainment of perfect enlightenment (samyak-saṃbodhi), In some countries where the Dharma is unknown, they expound the wonderful treasury of the Dharma. Without discrimination or effort, in a single thought, they pervade the ten directions, Like the moonlight, they shine everywhere, using countless skillful means to transform sentient beings. In the ten directions, in every thought, they manifest the path to Buddhahood, Turning the wheel of the Dharma, entering into Nirvana (nirvāṇa), and even widely distributing relics (śarīra). Sometimes they manifest the path of Śrāvakas (listeners) and Pratyekabuddhas (solitary realizers), sometimes they manifest the magnificent appearance of Buddhahood, In this way, they expound the teachings of the Three Vehicles (triyāna), liberating countless beings through countless eons. Sometimes they manifest as boys and girls, sometimes as Nāgas (dragons) and Asuras (demigods), Even as Mahoragas (great serpents), they appear in forms that beings desire to see. The appearances of beings are different, their actions and voices are also countless, Bodhisattvas can manifest all of these, through the majestic power of the Samadhi (meditative absorption) of the Ocean Seal. Adorning and purifying inconceivable lands, making offerings to all Tathāgatas (Buddhas), Releasing boundless light, liberating countless beings without limit. Their wisdom is free and inconceivable, their speech is unobstructed, Giving, keeping precepts, patience, diligence, and meditation, wisdom, skillful means, and spiritual powers. All of these are free and unobstructed, through the power of the Buddha's Avatamsaka Samadhi (buddha-avaṃsaka-samādhi), Entering Samadhi (meditative absorption) within a single atom.
， 成就一切微塵定， 而彼微塵亦不增， 於一普現難思剎。 彼一塵內眾多剎， 或有有佛或無佛， 或有雜染或清凈， 或有廣大或狹小， 或復有成或有壞， 或有正住或傍住， 或如曠野熱時焰， 或如天上因陀網。 如一塵中所示現， 一切微塵悉亦然。 此大名稱諸聖人， 三昧解脫神通力， 若欲供養一切佛， 入於三昧起神變， 能以一手遍三千， 普供一切諸如來。 十方所有勝妙華， 涂香末香無價寶， 如是皆從手中出， 供養道樹諸最勝。 無價寶衣雜妙香， 寶幢幡蓋皆嚴好， 真金為華寶為帳， 莫不皆從掌中雨。 十方所有諸妙物， 應可奉獻無上尊， 掌中悉雨無不備， 菩提樹前持供佛。 十方一切諸妓樂， 鐘鼓琴瑟非一類， 悉奏和雅妙音聲， 靡不從於掌中出。 十方所有諸讚頌， 稱歎如來實功德， 如是種種妙言辭， 皆從掌內而開演。 菩薩右手放凈光， 光中香水從空雨， 普灑十方諸佛土， 供養一切照世燈。 又放光明妙莊嚴， 出生無量寶蓮華， 其華色相皆殊妙， 以此供養于諸佛。 又放光明華莊嚴， 種種妙華集為帳， 普散十方諸國土
【現代漢語翻譯】 現代漢語譯本 成就一切微塵（極小的粒子）的禪定，而那些微塵也不會因此增加，在一粒微塵中普遍顯現難以思議的剎土（佛的國土）。 那一粒微塵內有眾多的剎土，有的有佛，有的沒有佛，有的雜染（不清凈），有的清凈，有的廣大，有的狹小，有的正在形成，有的正在壞滅，有的正立，有的側立，有的像曠野熱時的幻影，有的像天上的因陀網（帝釋天的宮殿）。 就像一粒微塵中所顯示的那樣，一切微塵也都是如此。這些大名聲的聖人，憑藉三昧（禪定）解脫的神通力，如果想要供養一切佛，進入禪定后便會發起神通變化。 能夠用一隻手遍佈三千大千世界（佛教宇宙觀中的一個宇宙），普遍供養一切如來（佛的稱號）。十方所有殊勝美妙的花，涂香、末香（香料）以及無價的寶物，都從手中涌出，供養道樹（菩提樹）下的諸位最勝者。 無價的寶衣、各種美妙的香，寶幢、幡蓋都莊嚴美好，用真金做成的花，用寶物做成的帳幔，沒有不是從掌中降下的。 十方所有可以奉獻給無上尊（佛）的妙物，都從掌中降下，應有盡有，在菩提樹前用來供養佛。 十方一切的音樂，鐘、鼓、琴、瑟等各種樂器，都奏出和諧美妙的聲音，沒有不是從掌中發出的。 十方所有的讚頌，稱讚如來真實的功德，像這樣種種美妙的言辭，都從掌中開演。 菩薩的右手放出清凈的光芒，光中香水從空中降下，普遍灑向十方諸佛的國土，供養一切照亮世間的明燈（佛）。 又放出光明，美妙莊嚴，生出無量寶蓮花，那些蓮花的顏色和形態都非常殊勝美妙，用這些來供養諸佛。 又放出光明，用花來莊嚴，將種種美妙的花聚整合為帳幔，普遍散佈在十方諸國土。
【English Translation】 English version Accomplishing the samadhi (meditative absorption) of all fine dust particles, yet those dust particles do not increase, universally manifesting inconceivable ksetras (Buddha-fields) within a single dust particle. Within that single dust particle are numerous ksetras, some with Buddhas, some without Buddhas, some defiled, some pure, some vast, some small, some in formation, some in destruction, some upright, some sideways, some like mirages in the heat of the wilderness, some like the Indra's net (palace of Indra) in the heavens. Just as it is shown in one dust particle, so it is with all dust particles. These great and renowned sages, through the power of samadhi (meditative absorption), liberation, and supernormal abilities, if they wish to make offerings to all Buddhas, upon entering samadhi, they initiate miraculous transformations. They can use one hand to pervade the three thousand great thousand worlds (a cosmic system in Buddhist cosmology), universally making offerings to all Tathagatas (a title of the Buddha). All the exquisite and wonderful flowers of the ten directions, fragrant ointments, powdered incense, and priceless treasures, all emerge from their hands, making offerings to the most excellent ones under the Bodhi tree (the tree of enlightenment). Priceless robes, various exquisite fragrances, jeweled banners, and canopies, all are beautifully adorned; flowers made of pure gold, and canopies made of jewels, all rain down from their palms. All the exquisite objects of the ten directions that can be offered to the Supreme Honored One (the Buddha), all rain down from their palms, complete and without lack, used to make offerings to the Buddha before the Bodhi tree. All the music of the ten directions, bells, drums, zithers, and various other instruments, all play harmonious and wonderful sounds, all emanating from their palms. All the praises of the ten directions, extolling the true merits of the Tathagata, such various exquisite words, all unfold from within their palms. The Bodhisattva's right hand emits pure light, and fragrant water rains down from the sky within the light, universally sprinkling the Buddha-lands of the ten directions, making offerings to all the lamps that illuminate the world (the Buddhas). It also emits light, wonderfully adorned, giving rise to immeasurable jeweled lotuses, the colors and forms of which are all exceptionally exquisite, using these to make offerings to the Buddhas. It also emits light, adorned with flowers, gathering various exquisite flowers into canopies, universally scattering them throughout the lands of the ten directions.
， 供養一切大德尊。 又放光明香莊嚴， 種種妙香集為帳， 普散十方諸國土， 供養一切大德尊。 又放光明末香嚴， 種種末香聚為帳， 普散十方諸國土， 供養一切大德尊。 又放光明衣莊嚴， 種種名衣集為帳， 普散十方諸國土， 供養一切大德尊。 又放光明寶莊嚴， 種種妙寶集為帳， 普散十方諸國土， 供養一切大德尊。 又放光明蓮莊嚴， 種種蓮華集為帳， 普散十方諸國土， 供養一切大德尊。 又放光明瓔莊嚴， 種種妙瓔集為帳， 普散十方諸國土， 供養一切大德尊。 又放光明幢莊嚴， 其幢絢煥備眾色， 種種無量皆殊好， 以此莊嚴諸佛土。 種種雜寶莊嚴蓋， 眾妙繒幡共垂飾， 摩尼寶鐸演佛音， 執持供養諸如來。 手出供具難思議， 如是供養一導師， 一切佛所皆如是， 大士三昧神通力。 菩薩住在三昧中， 種種自在攝眾生， 悉以所行功德法， 無量方便而開誘。 或以供養如來門， 或以難思佈施門， 或以頭陀持戒門， 或以不動堪忍門。 或以苦行精進門， 或以寂靜禪定門， 或以決了智慧門， 或以所行方便門。 或以梵住神通門
【現代漢語翻譯】 現代漢語譯本 又放出光明，用香來莊嚴，各種美妙的香聚整合為帷帳，普遍散佈到十方各個國土，用來供養一切大德尊者。 又放出光明，用末香來莊嚴，各種末香聚整合為帷帳，普遍散佈到十方各個國土，用來供養一切大德尊者。 又放出光明，用衣服來莊嚴，各種名貴的衣服聚整合為帷帳，普遍散佈到十方各個國土，用來供養一切大德尊者。 又放出光明，用寶物來莊嚴，各種美妙的寶物聚整合為帷帳，普遍散佈到十方各個國土，用來供養一切大德尊者。 又放出光明，用蓮花來莊嚴，各種蓮花聚整合為帷帳，普遍散佈到十方各個國土，用來供養一切大德尊者。 又放出光明，用瓔珞來莊嚴，各種美妙的瓔珞聚整合為帷帳，普遍散佈到十方各個國土，用來供養一切大德尊者。 又放出光明，用寶幢來莊嚴，那寶幢絢麗多彩，各種各樣，無量無邊，都非常美好，用這些來莊嚴諸佛的國土。 用各種雜寶莊嚴的寶蓋，各種美妙的絲綢幡旗共同垂掛裝飾，摩尼寶鐸（一種寶鈴）演奏出佛的音聲，執持這些來供養諸如來（佛的稱號）。 手中變出難以思議的供養器具，像這樣供養一位導師（佛），在一切佛的處所都是這樣，這是大菩薩在三昧（禪定）中的神通力量。 菩薩安住在三昧之中，用各種自在的方式來攝受眾生，全部用自己所修行的功德法，用無量的方便來開導和誘引他們。 或者用供養如來（佛）的法門，或者用難以思議的佈施法門，或者用頭陀（苦行僧）持戒的法門，或者用不動搖的堪忍法門。 或者用苦行精進的法門，或者用寂靜禪定的法門，或者用決斷了悟的智慧法門，或者用自己所修行的方便法門。 或者用梵住（四無量心）神通的法門。
【English Translation】 English version Again, they emit light, adorned with incense, various exquisite incenses gathered into canopies, universally scattered throughout the ten directions of lands, to offer to all great virtuous ones. Again, they emit light, adorned with powdered incense, various powdered incenses gathered into canopies, universally scattered throughout the ten directions of lands, to offer to all great virtuous ones. Again, they emit light, adorned with garments, various renowned garments gathered into canopies, universally scattered throughout the ten directions of lands, to offer to all great virtuous ones. Again, they emit light, adorned with treasures, various exquisite treasures gathered into canopies, universally scattered throughout the ten directions of lands, to offer to all great virtuous ones. Again, they emit light, adorned with lotuses, various lotuses gathered into canopies, universally scattered throughout the ten directions of lands, to offer to all great virtuous ones. Again, they emit light, adorned with necklaces, various exquisite necklaces gathered into canopies, universally scattered throughout the ten directions of lands, to offer to all great virtuous ones. Again, they emit light, adorned with banners, those banners are brilliantly colored, various and immeasurable, all exceptionally beautiful, with these they adorn the Buddha lands. With canopies adorned with various mixed treasures, various exquisite silk banners hanging together, Mani (wish-fulfilling) jewel bells playing the Buddha's sound, holding these to offer to all Tathagatas (Buddha's title). From their hands emerge inconceivable offerings, like this they offer to one guide (Buddha), in all Buddha's places it is like this, this is the great Bodhisattva's power of Samadhi (meditative absorption). Bodhisattvas dwell in Samadhi, using various skillful means to gather sentient beings, all using the meritorious Dharma they have practiced, with immeasurable skillful means to guide and induce them. Either through the Dharma of offering to the Tathagata (Buddha), or through the inconceivable Dharma of giving, or through the Dharma of ascetic (Tudong) monks holding precepts, or through the Dharma of unmoving forbearance. Or through the Dharma of ascetic diligence, or through the Dharma of tranquil meditation, or through the Dharma of decisive wisdom, or through the Dharma of skillful means they have practiced. Or through the Dharma of Brahma-viharas (four immeasurables) and supernormal powers.
， 或以四攝利益門， 或以福智莊嚴門， 或以因緣解脫門。 或以根力正道門， 或以聲聞解脫門， 或以獨覺清凈門， 或以大乘自在門。 或以無常眾苦門， 或以無我壽者門， 或以不凈離欲門， 或以滅盡三昧門。 隨諸眾生病不同， 悉以法藥而對治； 隨諸眾生心所樂， 悉以方便而滿足； 隨諸眾生行差別， 悉以善巧而成就。 如是三昧神通相， 一切天人莫能測。 有妙三昧名隨樂， 菩薩住此普觀察， 隨宜示現度眾生， 悉使歡心從法化。 劫中饑饉災難時， 悉與世間諸樂具， 隨其所欲皆令滿， 普為眾生作饒益。 或以飲食上好味， 寶衣嚴具眾妙物， 乃至王位皆能捨， 令好施者悉從化。 或以相好莊嚴身， 上妙衣服寶瓔珞， 華鬘為飾香涂體， 威儀具足度眾生。 一切世間所好尚， 色相顏容及衣服， 隨應普現愜其心， 𢔌樂色者皆從道。 迦陵頻伽美妙音， 俱枳羅等妙音聲， 種種梵音皆具足， 隨其心樂為說法。 八萬四千諸法門， 諸佛以此度眾生， 彼亦如其差別法， 隨世所宜而化度。 眾生苦樂利衰等， 一切世間所作法， 悉能應現同其事
【現代漢語翻譯】 現代漢語譯本 或者運用四攝法（佈施、愛語、利行、同事）的利益之門， 或者運用福德和智慧莊嚴的法門， 或者運用因緣和解脫的法門。 或者運用根、力、正道的法門， 或者運用聲聞乘（聽聞佛法而得解脫的修行者）的解脫之門， 或者運用獨覺乘（不需他人教導，獨自悟道的修行者）的清凈之門， 或者運用大乘（普度眾生）的自在之門。 或者運用無常和眾苦的法門， 或者運用無我和非壽者的法門， 或者運用不凈觀和離欲的法門， 或者運用滅盡三昧（一種禪定狀態）的法門。 隨著眾生病癥的不同， 都用佛法之藥來對治； 隨著眾生心之所好， 都用方便法門來滿足； 隨著眾生行為的差別， 都用善巧的方法來成就。 這樣的三昧（禪定）神通之相， 一切天人和人都無法測度。 有一種奇妙的三昧名為隨樂， 菩薩安住於此普遍觀察， 隨順適宜地示現來度化眾生， 使他們都歡喜地接受佛法的教化。 在饑荒災難的劫難中， 都給予世間各種享樂的器具， 隨順他們所想要的都令其滿足， 普遍為眾生帶來利益。 或者用飲食上好的美味， 寶貴的衣服和莊嚴的器具等各種美好的事物， 乃至王位都能捨棄， 使喜歡佈施的人都接受教化。 或者用相好莊嚴的身體， 上等的衣服和寶貴的瓔珞， 用花鬘裝飾，香涂身體， 威儀具足來度化眾生。 一切世間所喜好的， 色相、容貌和衣服， 都隨順應現來滿足他們的心意， 貪愛美色的人都皈依佛道。 迦陵頻伽（一種美妙的鳥）美妙的聲音， 俱枳羅（一種鳥）等美妙的聲音， 種種梵音都具足， 隨順他們心之所樂而說法。 八萬四千種法門， 諸佛用這些來度化眾生， 菩薩也像他們那樣用不同的法門， 隨順世間所適宜的來教化度脫。 眾生的苦樂、利益和衰敗等， 一切世間所做的事情， 都能應現並與之相同。
【English Translation】 English version Or through the gate of benefits of the Four Means of Attraction (giving, kind speech, beneficial action, and cooperation), Or through the gate of the adornment of merit and wisdom, Or through the gate of causes and conditions and liberation. Or through the gate of roots, powers, and the right path, Or through the gate of liberation for the Śrāvakas (those who attain enlightenment by hearing the teachings), Or through the gate of purity for the Pratyekabuddhas (those who attain enlightenment on their own), Or through the gate of freedom for the Mahāyāna (the Great Vehicle). Or through the gate of impermanence and the suffering of all beings, Or through the gate of no-self and non-living beings, Or through the gate of impurity and detachment from desires, Or through the gate of the Samadhi (meditative state) of cessation. According to the different illnesses of all beings, All are treated with the medicine of the Dharma; According to what all beings' hearts desire, All are satisfied with skillful means; According to the differences in the actions of all beings, All are accomplished with skillful methods. Such is the appearance of the Samadhi (meditative state) and spiritual powers, That all gods and humans cannot fathom. There is a wonderful Samadhi called 'Following Joy', Bodhisattvas abide in this and observe universally, Manifesting appropriately to liberate beings, Making them all joyful and transformed by the Dharma. During times of famine and disaster in a kalpa (eon), All are given the various instruments of pleasure in the world, Fulfilling all their desires, Universally benefiting all beings. Or with delicious food and drink, Precious clothes, adornments, and various wonderful things, Even the throne can be given up, So that those who like to give will all be transformed. Or with a body adorned with auspicious marks, Superior clothes and precious necklaces, Adorned with flower garlands and fragrant ointments, With dignified conduct to liberate beings. All that the world likes and values, Appearances, faces, and clothes, All are manifested accordingly to satisfy their hearts, Those who are attached to beauty all follow the path. The beautiful sound of the Kalaviṅka (a mythical bird), The beautiful sounds of the Kokila (a type of bird), All kinds of Brahma sounds are complete, According to what their hearts desire, the Dharma is taught. The eighty-four thousand Dharma gates, All Buddhas use these to liberate beings, They also use different methods like them, To teach and liberate according to what is suitable for the world. The suffering and joy, benefit and decline of beings, All the actions done in the world, All can be manifested and be the same as them.
， 以此普度諸眾生。 一切世間眾苦患， 深廣無涯如大海， 與彼同事悉能忍， 令其利益得安樂。 若有不識出離法， 不求解脫離諠憒， 菩薩為現舍國財， 常樂出家心寂靜。 家是貪愛繫縛所， 欲使眾生悉免離， 故示出家得解脫， 于諸欲樂無所受。 菩薩示行十種行， 亦行一切大人法， 諸仙行等悉無餘， 為欲利益眾生故。 若有眾生壽無量， 煩惱微細樂具足， 菩薩于中得自在， 示受老病死眾患。 或有貪慾瞋恚癡， 煩惱猛火常熾然， 菩薩為現老病死， 令彼眾生悉調伏。 如來十力無所畏， 及以十八不共法， 所有無量諸功德， 悉以示現度眾生。 記心教誡及神足， 悉是如來自在用， 彼諸大士皆示現， 能使眾生盡調伏。 菩薩種種方便門， 隨順世法度眾生， 譬如蓮華不著水， 如是在世令深信。 雅思淵才文中王， 歌舞談說眾所欣， 一切世間眾技術， 譬如幻師無不現。 或為長者邑中主， 或為賈客商人導， 或為國王及大臣， 或作良醫善眾論。 或於曠野作大樹， 或為良藥眾寶藏， 或作寶珠隨所求， 或以正道示眾生。 若見世界始成立
【現代漢語翻譯】 現代漢語譯本 以此普遍救度一切眾生。 世間一切的痛苦和災難，深廣無邊如同大海， 菩薩與他們同甘共苦，都能忍受，使他們得到利益和安樂。 如果有人不瞭解脫離痛苦的方法，不尋求從喧囂煩惱中解脫， 菩薩就會示現捨棄自己的國家和財富，常常樂於出家，內心寂靜。 家是貪愛束縛的地方，爲了使眾生都能夠免於束縛， 所以示現出家以獲得解脫，對於各種慾望和快樂都不執著。 菩薩示現修行十種行為，也修行一切大丈夫的法則， 諸如仙人等的修行方式都無遺漏，都是爲了利益眾生。 如果有眾生壽命無量，煩惱輕微，享樂充足， 菩薩在其中也能自在，示現承受衰老、疾病和死亡的各種痛苦。 或者有的眾生貪慾、嗔恨、愚癡，煩惱的猛火常常熾盛燃燒， 菩薩就示現衰老、疾病和死亡，使這些眾生都能被調伏。 如來（Tathagata）的十種力量（dasabala）無所畏懼，以及十八種不共法（avenika-dharma）， 所有無量的功德，都用來示現以救度眾生。 記心（cetah-pariyanana）、教誡（anusasani）和神足（iddhi-vidha），都是如來（Tathagata）自在的運用， 那些大菩薩們都示現這些，能夠使眾生都被調伏。 菩薩用各種方便法門，順應世俗的法則來救度眾生， 譬如蓮花不沾染水，菩薩也像這樣在世間使眾生深信。 菩薩文思敏捷，才華橫溢，是文章中的王者，歌舞談說都使人歡喜， 世間一切的技藝，都像魔術師一樣無所不能地展現。 有時作為長者或城邑的首領，有時作為商人或商隊的嚮導， 有時作為國王或大臣，有時作為良醫，善於辯論各種道理。 有時在曠野中化作大樹，有時化作良藥或各種寶藏， 有時化作寶珠，能滿足人們的各種需求，有時用正道來引導眾生。 如果看到世界開始形成
【English Translation】 English version Thus universally to deliver all living beings. All the sufferings and afflictions of the world, are as deep and vast as the great ocean, Being with them in all things, the Bodhisattva can endure all, enabling them to gain benefit and happiness. If there are those who do not understand the method of liberation, and do not seek release from the clamor and vexation, The Bodhisattva will manifest the renunciation of their kingdom and wealth, always delighting in leaving home, with a tranquil mind. Home is a place of bondage by greed and love, to enable all beings to be free from bondage, Therefore, they demonstrate leaving home to attain liberation, without attachment to various desires and pleasures. The Bodhisattva demonstrates the practice of ten kinds of conduct, and also practices all the laws of a great person, All practices such as those of the immortals are included, all for the benefit of living beings. If there are beings with immeasurable lifespans, subtle afflictions, and abundant pleasures, The Bodhisattva can be at ease among them, demonstrating the suffering of old age, sickness, and death. Or if there are beings with greed, hatred, and delusion, whose flames of affliction are constantly burning fiercely, The Bodhisattva will manifest old age, sickness, and death, so that these beings can be subdued. The Tathagata's ten powers (dasabala) are without fear, and the eighteen unique qualities (avenika-dharma), All immeasurable merits are used to demonstrate and deliver living beings. Knowing the minds of others (cetah-pariyanana), giving instructions (anusasani), and the power of spiritual transformation (iddhi-vidha), are all the Tathagata's free use, Those great Bodhisattvas all demonstrate these, enabling all beings to be subdued. The Bodhisattva uses various skillful means, adapting to worldly laws to deliver living beings, Just as a lotus flower does not adhere to water, so the Bodhisattva in the world enables deep faith. The Bodhisattva is quick-witted, talented, and a king among writers, whose songs, dances, and talks are pleasing to all, All the skills of the world, are demonstrated like a magician, with nothing they cannot manifest. Sometimes as an elder or a leader of a city, sometimes as a merchant or a guide of a caravan, Sometimes as a king or a minister, sometimes as a good doctor, skilled in discussing various principles. Sometimes in the wilderness they transform into a great tree, sometimes into good medicine or various treasures, Sometimes they transform into a wish-fulfilling jewel, sometimes they guide living beings with the right path. If they see the world beginning to form
， 眾生未有資身具， 是時菩薩為工匠， 為之示現種種業。 不作逼惱眾生物， 但說利益世間事， 咒術藥草等眾論， 如是所有皆能說。 一切仙人殊勝行， 人天等類同信仰， 如是難行苦行法， 菩薩隨應悉能作。 或作外道出家人， 或在山林自勤苦， 或露形體無衣服， 而於彼眾作師長。 或現邪命種種行， 習行非法以為勝， 或現梵志諸威儀， 于彼眾中為上首。 或受五熱隨日轉， 或持牛狗及鹿戒， 或著壞衣奉事火， 為化是等作導師。 或有示謁諸天廟， 或復示入恒河水， 食根果等悉示行， 于彼常思已勝法。 或現蹲踞或翹足， 或臥草棘及灰上， 或復臥杵求出離， 而於彼眾作師首。 如是等類諸外道， 觀其意解與同事， 所示苦行世靡堪， 令彼見已皆調伏。 眾生迷惑稟邪教， 住于惡見受眾苦， 為其方便說妙法， 悉令得解真實諦。 或邊咒語說四諦， 或善密語說四諦， 或人直語說四諦， 或天密語說四諦， 分別文字說四諦， 決定義理說四諦， 善破於他說四諦， 非外所動說四諦， 或八部語說四諦， 或一切語說四諦， 隨彼所解語言音
【現代漢語翻譯】 現代漢語譯本 當衆生還沒有謀生技能時，菩薩就化身為工匠，為他們展示各種各樣的技藝。 菩薩不做任何逼迫或惱害眾生的事情，只是講述利益世間的事情，比如咒語、藥草等各種學問，所有這些他都能講解。 一切仙人殊勝的修行，以及人天等眾生所信仰的，像這樣難以實行的苦行之法，菩薩都能隨順眾生的根器而去做。 菩薩有時化作外道出家人，有時在山林中獨自勤苦修行，有時裸露身體不穿衣服，在那些人中作為導師。 有時示現邪命外道的種種行為，習行非法之事卻認為殊勝，有時示現婆羅門（梵志）的各種威儀，在那些人中作為首領。 有時接受五熱炙身，隨著太陽的運轉而移動，有時持牛戒、狗戒或鹿戒，有時穿著破爛的衣服侍奉火，爲了教化這些人而作為導師。 有時示現參拜諸天廟宇，有時示現進入恒河水中，吃樹根果實等，都示現修行，在他們之中常常思考自己所修的殊勝之法。 有時示現蹲踞，有時示現單腳站立，有時睡在草叢、荊棘或灰燼上，有時睡在木杵上求得解脫，在那些人中作為首領。 像這樣各種各樣的外道，菩薩觀察他們的心意和理解，與他們一同修行，所展示的苦行世間難以承受，讓他們看到后都心悅誠服。 眾生迷惑顛倒，信奉邪教，執著于錯誤的見解而遭受各種痛苦，菩薩爲了他們方便說法，宣說微妙的佛法，使他們都能理解真實的真理。 菩薩或者用邊地咒語宣說四聖諦（苦、集、滅、道），或者用善巧的密語宣說四聖諦，或者用人們常用的直白語言宣說四聖諦，或者用天人的密語宣說四聖諦。 菩薩分別用文字解釋四聖諦，用決定的義理闡述四聖諦，善於破斥其他宗派的觀點來宣說四聖諦，不被外道所動搖地宣說四聖諦。 或者用天龍八部（佛教的護法神）的語言宣說四聖諦，或者用一切語言宣說四聖諦，隨順他們所理解的語言和聲音。
【English Translation】 English version When sentient beings have not yet acquired the means to sustain themselves, the Bodhisattva acts as a craftsman, demonstrating various skills. The Bodhisattva does not engage in any actions that oppress or annoy beings, but only speaks of matters that benefit the world, such as mantras, herbs, and various kinds of knowledge, all of which he can explain. All the superior practices of ascetics, and the beliefs of humans, gods, and other beings, such as these difficult ascetic practices, the Bodhisattva can perform in accordance with the capacities of beings. Sometimes the Bodhisattva appears as an ascetic of other paths, sometimes he practices diligently alone in the mountains, sometimes he exposes his body without clothes, acting as a teacher among those people. Sometimes he demonstrates the various practices of heretical ascetics, practicing unlawful things but considering them superior, sometimes he demonstrates the various dignified behaviors of Brahmins (Vedic priests), acting as a leader among those people. Sometimes he accepts the five fires, moving with the sun, sometimes he observes the vows of cows, dogs, or deer, sometimes he wears tattered clothes and serves fire, acting as a guide to teach these people. Sometimes he demonstrates visiting the temples of gods, sometimes he demonstrates entering the waters of the Ganges, eating roots and fruits, all demonstrating practice, and among them, he often contemplates the superior Dharma he practices. Sometimes he demonstrates squatting, sometimes he demonstrates standing on one foot, sometimes he sleeps on grass, thorns, or ashes, sometimes he sleeps on a pestle seeking liberation, acting as a leader among those people. Like these various kinds of ascetics of other paths, the Bodhisattva observes their intentions and understanding, practices with them, and the ascetic practices he demonstrates are unbearable for the world, causing them to be convinced upon seeing them. Sentient beings are confused and deluded, believing in heretical teachings, clinging to wrong views and suffering various pains. The Bodhisattva, for their convenience, speaks the wonderful Dharma, enabling them to understand the true reality. The Bodhisattva either speaks the Four Noble Truths (suffering, origin, cessation, path) using the mantras of border regions, or speaks the Four Noble Truths using skillful secret words, or speaks the Four Noble Truths using the common language of people, or speaks the Four Noble Truths using the secret language of gods. The Bodhisattva explains the Four Noble Truths using words, elucidates the Four Noble Truths using definitive meanings, is skilled in refuting the views of other sects to proclaim the Four Noble Truths, and proclaims the Four Noble Truths without being swayed by other paths. Or he speaks the Four Noble Truths using the language of the eight classes of gods and dragons (Buddhist protectors), or he speaks the Four Noble Truths using all languages, in accordance with the language and sounds they understand.
， 為說四諦令解脫。 所有一切諸佛法， 皆如是說無不盡， 知語境界不思議， 是名說法三昧力。
大方廣佛華嚴經卷第十四 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第十五
于闐國三藏實叉難陀奉 制譯
賢首品第十二之二
「有勝三昧名安樂， 能普救度諸群生， 放大光明不思議， 令其見者悉調伏。 所放光明名善現， 若有眾生遇此光， 必令獲益不唐捐， 因是得成無上智。 彼光示現於諸佛， 示法示僧示正道， 亦示佛塔及形像， 是故得成此光明。 又放光明名照耀， 映蔽一切諸天光， 所有闇障靡不除， 普為眾生作饒益。 此光覺悟一切眾， 令執燈明供養佛， 以燈供養諸佛故， 得成世中無上燈。 然諸油燈及酥燈， 亦然種種諸明炬， 眾香妙藥上寶燭， 以是供佛獲此光。 又放光明名濟度， 此光能覺一切眾， 令其普發大誓心， 度脫慾海諸群生。 若能普發大誓心， 度脫慾海諸群生， 則能越度四瀑流， 示導無憂解脫城。 于諸行路大水處， 造立橋樑及船筏， 毀呰有為贊寂靜， 是故得成此光明。
【現代漢語翻譯】 現代漢語譯本 爲了宣說四聖諦（duḥkha satya, samudaya satya, nirodha satya, marga satya）使眾生解脫。 所有一切諸佛的教法，都是這樣宣說而沒有遺漏的， 知道語言所表達的境界不可思議，這稱為說法三昧（dharma-samadhi）的力量。
《大方廣佛華嚴經》卷第十四 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第十五
于闐國三藏實叉難陀（Śikṣānanda）奉旨翻譯
賢首品第十二之二
『有一種殊勝的三昧（samadhi）名為安樂，能夠普遍救度一切眾生， 放出不可思議的大光明，使見到這光明的人都得到調伏。 所放的光明名為善現，如果有眾生遇到這光明， 必定會獲得利益而不會徒勞，因此得以成就無上的智慧。 這光明向眾生示現諸佛，示現佛法，示現僧伽（samgha），示現正道， 也示現佛塔和佛像，因此得以成就這種光明。 又放出光明名為照耀，遮蔽一切諸天的光明， 所有黑暗的障礙沒有不被消除的，普遍為眾生帶來利益。 這光明覺悟一切眾生，使他們執持燈明供養佛， 因為用燈供養諸佛的緣故，得以成就世間無上的明燈。 燃點各種油燈和酥油燈，以及各種明亮的火炬， 還有眾香、妙藥和上等寶燭，用這些供養佛而獲得這種光明。 又放出光明名為濟度，這光明能夠覺悟一切眾生， 使他們普遍發起大誓願心，度脫慾海中的一切眾生。 如果能夠普遍發起大誓願心，度脫慾海中的一切眾生， 就能超越四種瀑流（四種煩惱），指示引導到達無憂的解脫之城。 在各種道路和水流大的地方，建造橋樑和船筏， 毀壞有為法而讚歎寂靜，因此得以成就這種光明。』
【English Translation】 English version To explain the Four Noble Truths (duḥkha satya, samudaya satya, nirodha satya, marga satya) for liberation. All the teachings of all Buddhas are spoken in this way, without exception, Knowing that the realm of language is inconceivable, this is called the power of the samadhi (dharma-samadhi) of teaching.
The Great Extensive Buddha Flower Adornment Sutra, Volume 14 Taisho Tripitaka Volume 10, No. 0279, The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Volume 15
Translated by Śikṣānanda (Śikṣānanda), the Tripiṭaka Master from Khotan, under Imperial Decree
Chapter 12, Part 2: The Worthy Leader
'There is a supreme samadhi (samadhi) called Bliss, which can universally save all living beings, Releasing inconceivable great light, causing those who see this light to be tamed. The light released is called Well-Appeared; if any sentient being encounters this light, They will surely gain benefit and not be in vain, and thus attain unsurpassed wisdom. This light reveals the Buddhas to sentient beings, reveals the Dharma, reveals the Sangha (samgha), and reveals the right path, It also reveals stupas and Buddha images; therefore, this light is attained. Also, the light released is called Illumination, which obscures the light of all the heavens, All darkness and obstacles are eliminated, universally benefiting all sentient beings. This light awakens all beings, causing them to hold lamps and make offerings to the Buddha, Because of offering lamps to the Buddhas, they attain the unsurpassed lamp in the world. Burning various oil lamps and ghee lamps, as well as various bright torches, And also various incense, wonderful medicines, and superior jeweled candles; by offering these to the Buddha, this light is obtained. Also, the light released is called Deliverance; this light can awaken all sentient beings, Causing them to universally generate great vows, delivering all sentient beings from the sea of desire. If one can universally generate great vows, delivering all sentient beings from the sea of desire, Then one can transcend the four torrents (four afflictions), guiding and leading to the city of liberation without sorrow. In various roads and places with large water flows, building bridges and rafts, Destroying conditioned phenomena and praising tranquility; therefore, this light is attained.'
又放光明名滅愛， 此光能覺一切眾， 令其舍離於五欲， 專思解脫妙法味。 若能捨離於五欲， 專思解脫妙法味， 則能以佛甘露雨， 普滅世間諸渴愛。 惠施池井及泉流， 專求無上菩提道， 毀呰五欲贊禪定， 是故得成此光明。 又放光明名歡喜， 此光能覺一切眾， 令其愛慕佛菩提， 發心愿證無師道。 造立如來大悲像， 眾相莊嚴坐華座， 恒嘆最勝諸功德， 是故得成此光明。 又放光明名愛樂， 此光能覺一切眾， 令其心樂於諸佛， 及以樂法樂眾僧。 若常心樂於諸佛， 及以樂法樂眾僧， 則在如來眾會中， 逮成無上深法忍。 開悟眾生無有量， 普使唸佛法僧寶， 及示發心功德行， 是故得成此光明。 又放光明名福聚， 此光能覺一切眾， 令行種種無量施， 以此愿求無上道。 設大施會無遮限， 有來求者皆滿足， 不令其心有所乏， 是故得成此光明。 又放光明名具智， 此光能覺一切眾， 令於一法一念中， 悉解無量諸法門。 為諸眾生分別法， 及以決了真實義， 善說法義無虧減， 是故得成此光明。 又放光明名慧燈， 此光能覺一切眾，
【現代漢語翻譯】 現代漢語譯本 又放出名為『滅愛』的光明，此光能覺醒一切眾生，使他們捨棄五欲（色、聲、香、味、觸），專心思維解脫的微妙法味。 如果能夠捨棄五欲，專心思維解脫的微妙法味，就能用佛陀的甘露法雨，普遍熄滅世間的一切渴愛。 佈施池井和泉水，專心尋求無上的菩提道，毀斥五欲，讚歎禪定，因此成就了這種光明。 又放出名為『歡喜』的光明，此光能覺醒一切眾生，使他們愛慕佛陀的菩提，發心愿證得無師之道（不需老師指導也能證悟的境界）。 建造如來大悲的佛像，用各種莊嚴的相好裝飾，安坐在蓮花座上，恒常讚歎最殊勝的功德，因此成就了這種光明。 又放出名為『愛樂』的光明，此光能覺醒一切眾生，使他們心中愛樂諸佛，以及愛樂佛法，愛樂僧眾。 如果常常心中愛樂諸佛，以及愛樂佛法，愛樂僧眾，那麼就能在如來的集會中，獲得無上甚深的法忍（對佛法的深刻理解和接受）。 開悟無量無邊的眾生，普遍使他們唸誦佛、法、僧三寶，並展示發菩提心的功德和修行，因此成就了這種光明。 又放出名為『福聚』的光明，此光能覺醒一切眾生，使他們行種種無量的佈施，以此愿求無上的佛道。 設立盛大的佈施法會，沒有遮攔和限制，凡是前來求取的人都讓他們滿足，不讓他們心中有所缺乏，因此成就了這種光明。 又放出名為『具智』的光明，此光能覺醒一切眾生，使他們在一種法門、一個念頭中，都能理解無量諸法門。 為眾生分別解說佛法，以及決斷了悟真實的意義，善於說法義而沒有虧損減少，因此成就了這種光明。 又放出名為『慧燈』的光明，此光能覺醒一切眾生，
【English Translation】 English version It also emits a light named 『Extinguishing Love,』 this light can awaken all beings, causing them to abandon the five desires (form, sound, smell, taste, touch), and to focus their thoughts on the wonderful taste of liberation. If one can abandon the five desires and focus their thoughts on the wonderful taste of liberation, then they can use the Buddha's nectar-like rain of Dharma to universally extinguish all worldly thirsts and cravings. Bestowing ponds, wells, and flowing springs, focusing on seeking the unsurpassed path of Bodhi, denouncing the five desires, and praising meditation, thus this light is achieved. It also emits a light named 『Joy,』 this light can awaken all beings, causing them to admire the Bodhi of the Buddha, and to aspire to attain the path of no-teacher (a state of enlightenment achieved without a teacher's guidance). Constructing images of the Tathagata (Buddha) with great compassion, adorned with various majestic features, seated on a lotus throne, constantly praising the most supreme merits, thus this light is achieved. It also emits a light named 『Love and Joy,』 this light can awaken all beings, causing their hearts to love and rejoice in the Buddhas, as well as to love the Dharma and the Sangha (community of monks). If one's heart constantly loves and rejoices in the Buddhas, as well as loves the Dharma and the Sangha, then in the assembly of the Tathagata, they can attain the unsurpassed and profound Dharma-kṣānti (acceptance and understanding of the Dharma). Enlightening immeasurable beings, universally causing them to recite the Three Jewels (Buddha, Dharma, Sangha), and demonstrating the merits and practices of generating the Bodhi mind, thus this light is achieved. It also emits a light named 『Accumulation of Blessings,』 this light can awaken all beings, causing them to perform various immeasurable acts of giving, with the aspiration to seek the unsurpassed path of Buddhahood. Establishing grand assemblies for giving without obstruction or limitation, fulfilling all who come seeking, not allowing their hearts to lack anything, thus this light is achieved. It also emits a light named 『Possessing Wisdom,』 this light can awaken all beings, causing them to understand immeasurable Dharma gates in one Dharma, in one thought. Explaining the Dharma for all beings, and resolving the true meaning, skillfully expounding the Dharma without any loss or reduction, thus this light is achieved. It also emits a light named 『Lamp of Wisdom,』 this light can awaken all beings,
令知眾生性空寂， 一切諸法無所有。 演說諸法空無主， 如幻如焰水中月， 乃至猶如夢影像， 是故得成此光明。 又放光名法自在， 此光能覺一切眾， 令得無盡陀羅尼， 悉持一切諸佛法。 恭敬供養持法者， 給侍守護諸賢聖， 以種種法施眾生， 是故得成此光明。 又放光明名能捨， 此光覺悟慳眾生， 令知財寶悉非常， 恒樂惠施心無著。 慳心難調而能調， 解財如夢如浮雲， 增長惠施清凈心， 是故得成此光明。 又放光明名除熱， 此光能覺毀禁者， 普使受持清凈戒， 發心愿證無師道。 勸引眾生受持戒， 十善業道悉清凈， 又令發向菩提心， 是故得成此光明。 又放光明名忍嚴， 此光覺悟瞋恚者， 令彼除瞋離我慢， 常樂忍辱柔和法。 眾生暴惡難可忍， 為菩提故心不動， 常樂稱揚忍功德， 是故得成此光明。 又放光明名勇猛， 此光覺悟懶墮者， 令彼常於三寶中， 恭敬供養無疲厭。 若彼常於三寶中， 恭敬供養無疲厭， 則能超出四魔境， 速成無上佛菩提。 勸化眾生令進策， 常勤供養於三寶， 法欲滅時專守護， 是故得成此光明。
【現代漢語翻譯】 現代漢語譯本 使眾生了知自性本空寂，一切諸法皆無自性。 宣說諸法空性，無有主宰，如同幻象、火焰、水中之月，乃至如同夢境和影像，因此成就此光明。 又放光名為『法自在』，此光能覺醒一切眾生，使他們獲得無盡的陀羅尼（總持，能持一切法而不忘失的禪定力），完全掌握諸佛的教法。 恭敬供養受持佛法的人，侍奉守護諸位賢聖，以種種佛法佈施眾生，因此成就此光明。 又放光明名為『能捨』，此光覺悟慳吝的眾生，使他們了知財寶皆是無常，恒常樂於佈施，心中沒有執著。 慳吝之心難以調伏而能調伏，理解財物如夢如浮雲，增長佈施的清凈心，因此成就此光明。 又放光明名為『除熱』，此光能覺悟毀犯戒律的人，普遍使他們受持清凈的戒律，發願證得無師自悟的佛道。 勸導眾生受持戒律，使十善業道完全清凈，又令他們發起趨向菩提（覺悟）的心，因此成就此光明。 又放光明名為『忍嚴』，此光覺悟嗔恚的人，使他們消除嗔恨，遠離我慢，恒常樂於忍辱柔和的法門。 眾生暴戾惡劣難以忍受，爲了菩提的緣故心不動搖，恒常樂於稱揚忍辱的功德，因此成就此光明。 又放光明名為『勇猛』，此光覺悟懈怠懶惰的人，使他們恒常在佛、法、僧三寶中，恭敬供養，沒有疲倦厭煩。 如果他們恒常在三寶中，恭敬供養，沒有疲倦厭煩，就能超出四魔（煩惱魔、五陰魔、死魔、天魔）的境界，迅速成就無上佛菩提（無上覺悟）。 勸化眾生令其精進努力，恒常勤奮供養三寶，在佛法將要滅絕時，專心守護，因此成就此光明。
【English Translation】 English version To make sentient beings know that their nature is empty and still, all dharmas are without inherent existence. Expounding that all dharmas are empty and without a master, like illusions, flames, the moon in water, even like dreams and images, therefore this light is achieved. Also, the light emitted is named 'Freedom of Dharma', this light can awaken all beings, enabling them to obtain endless dharanis (mantras, meditative power to hold all dharmas without forgetting), fully grasping the teachings of all Buddhas. Respectfully making offerings to those who uphold the Dharma, serving and protecting the sages, bestowing various dharmas upon sentient beings, therefore this light is achieved. Also, the light emitted is named 'Generosity', this light awakens miserly beings, making them know that wealth is impermanent, always delighting in giving, with no attachment in their hearts. The miserly mind is difficult to tame, yet it can be tamed, understanding wealth as dreams and floating clouds, increasing the pure mind of giving, therefore this light is achieved. Also, the light emitted is named 'Removing Heat', this light can awaken those who break precepts, universally enabling them to uphold pure precepts, vowing to attain the Buddha's path of self-realization without a teacher. Advising sentient beings to uphold precepts, making the ten virtuous paths completely pure, and also causing them to generate a mind directed towards Bodhi (enlightenment), therefore this light is achieved. Also, the light emitted is named 'Adornment of Patience', this light awakens those who are angry, making them eliminate anger, abandon arrogance, and always delight in the dharma of patience and gentleness. Sentient beings are violent and difficult to endure, but for the sake of Bodhi, the mind does not waver, always delighting in praising the merits of patience, therefore this light is achieved. Also, the light emitted is named 'Vigor', this light awakens those who are lazy and indolent, making them always, in the Three Jewels (Buddha, Dharma, Sangha), respectfully make offerings without fatigue or aversion. If they always, in the Three Jewels, respectfully make offerings without fatigue or aversion, they can transcend the realm of the four maras (affliction mara, skandha mara, death mara, deva mara), and quickly achieve unsurpassed Buddha Bodhi (unsurpassed enlightenment). Advising sentient beings to be diligent and strive, always diligently making offerings to the Three Jewels, and when the Dharma is about to perish, wholeheartedly protect it, therefore this light is achieved.
又放光明名寂靜， 此光能覺亂意者， 令其遠離貪恚癡， 心不動搖而正定。 舍離一切惡知識， 無義談說雜染行， 讚歎禪定阿蘭若， 是故得成此光明。 又放光明名慧嚴， 此光覺悟愚迷者， 令其證諦解緣起， 諸根智慧悉通達。 若能證諦解緣起， 諸根智慧悉通達， 則得日燈三昧法， 智慧光明成佛果。 國財及己皆能捨， 為菩提故求正法， 聞已專勤為眾說， 是故得成此光明。 又放光明名佛慧， 此光覺悟諸含識， 令見無量無邊佛， 各各坐寶蓮華上。 贊佛威德及解脫， 說佛自在無有量， 顯示佛力及神通， 是故得成此光明。 又放光明名無畏， 此光照觸恐怖者， 非人所持諸毒害， 一切皆令疾除滅。 能于眾生施無畏， 遇有惱害皆勸止， 拯濟厄難孤窮者， 以是得成此光明。 又放光明名安隱， 此光能照疾病者， 令除一切諸苦痛， 悉得正定三昧樂。 施以良藥救眾患， 妙寶延命香涂體， 酥油乳蜜充飲食， 以是得成此光明。 又放光明名見佛， 此光覺悟將沒者， 令隨憶念見如來， 命終得生其凈國。 見有臨終勸唸佛， 又示尊像令瞻敬，
【現代漢語翻譯】 現代漢語譯本 又放出名為寂靜的光明，這光明能覺醒那些心意散亂的人，使他們遠離貪婪、嗔恨和愚癡，心不搖動而進入正定。 捨棄一切惡知識，以及毫無意義的談論和雜染的行為，讚歎禪定和寂靜的處所，因此成就這種光明。 又放出名為慧嚴的光明，這光明能覺悟那些愚昧迷惑的人，使他們證悟真諦，理解緣起，使諸根和智慧都通達無礙。 如果能夠證悟真諦，理解緣起，使諸根和智慧都通達無礙，就能獲得日燈三昧（一種禪定）的法門，以智慧光明成就佛果。 能夠捨棄國家財富和自身，爲了菩提（覺悟）而尋求正法，聽聞后專心勤勉地為眾人宣說，因此成就這種光明。 又放出名為佛慧的光明，這光明能覺悟一切有情眾生，使他們見到無量無邊的佛，各自坐在寶蓮花上。 讚歎佛的威德和解脫，宣說佛的自在無量，顯示佛的力量和神通，因此成就這種光明。 又放出名為無畏的光明，這光明照觸那些恐懼的人，使非人所持的各種毒害，一切都迅速消除。 能夠對眾生施予無畏，遇到有惱害的情況都勸止，救濟那些處在困境和孤獨貧窮的人，因此成就這種光明。 又放出名為安隱的光明，這光明能照耀那些患病的人，使他們消除一切痛苦，都獲得正定三昧的快樂。 施予良藥救治各種疾病，用珍貴的寶物和延年益壽的香塗抹身體，用酥油、乳酪和蜂蜜等食物來充飢，因此成就這種光明。 又放出名為見佛的光明，這光明能覺悟那些將要去世的人，使他們隨念憶佛而見到如來，命終后得以往生到佛的清凈國土。 見到有人臨終時勸他念佛，又展示佛像讓他瞻仰敬拜，因此成就這種光明。
【English Translation】 English version It also emits a light named 'Tranquility,' this light can awaken those with scattered minds, causing them to be far from greed, hatred, and delusion, their minds unwavering and entering into right concentration (samadhi). Abandoning all evil companions, meaningless talks, and defiled actions, praising meditation and secluded places, thus achieving this light. It also emits a light named 'Wisdom Adornment,' this light can awaken those who are foolish and confused, enabling them to realize the truth, understand dependent origination, and have all their senses and wisdom unobstructed. If one can realize the truth, understand dependent origination, and have all their senses and wisdom unobstructed, then one can obtain the Dharma of the 'Sun Lamp Samadhi' (a type of meditation), and with the light of wisdom, achieve Buddhahood. Being able to give up national wealth and oneself, seeking the right Dharma for the sake of Bodhi (enlightenment), and after hearing it, diligently explaining it to others, thus achieving this light. It also emits a light named 'Buddha Wisdom,' this light can awaken all sentient beings, enabling them to see countless Buddhas, each sitting on a jeweled lotus. Praising the Buddha's majestic virtue and liberation, proclaiming the Buddha's boundless freedom, displaying the Buddha's power and supernatural abilities, thus achieving this light. It also emits a light named 'Fearlessness,' this light illuminates those who are fearful, causing all the poisons and harms held by non-humans to be quickly eliminated. Being able to bestow fearlessness upon sentient beings, dissuading those who cause harm, and rescuing those in distress, lonely, and poor, thus achieving this light. It also emits a light named 'Peace and Security,' this light can illuminate those who are sick, causing them to eliminate all suffering and obtain the joy of right concentration (samadhi). Providing good medicine to cure various diseases, using precious treasures and life-prolonging fragrances to anoint the body, and providing ghee, milk, and honey to satisfy hunger, thus achieving this light. It also emits a light named 'Seeing the Buddha,' this light can awaken those who are about to pass away, enabling them to see the Tathagata (Buddha) by recollecting the Buddha, and after death, be reborn in the Buddha's pure land. Seeing someone at the point of death, encouraging them to recite the Buddha's name, and showing them the Buddha's image for veneration, thus achieving this light.
俾于佛所深歸仰， 是故得成此光明。 又放光明名樂法， 此光能覺一切眾， 令于正法常欣樂， 聽聞演說及書寫。 法欲盡時能演說， 令求法者意充滿， 於法愛樂勤修行， 是故得成此光明。 又放光明名妙音， 此光開悟諸菩薩， 能令三界所有聲， 聞者皆是如來音。 以大音聲稱讚佛， 及施鈴鐸諸音樂， 普使世間聞佛音， 是故得成此光明。 又放光名施甘露， 此光開悟一切眾， 令舍一切放逸行， 具足修習諸功德。 說有為法非安隱， 無量苦惱悉充遍， 恒樂稱揚寂滅樂， 是故得成此光明。 又放光明名最勝， 此光開悟一切眾， 令于佛所普聽聞， 戒定智慧增上法。 常樂稱揚一切佛， 勝戒勝定殊勝慧， 如是為求無上道， 是故得成此光明。 又放光明名寶嚴， 此光能覺一切眾， 令得寶藏無窮盡， 以此供養諸如來。 以諸種種上妙寶， 奉施於佛及佛塔， 亦以惠施諸貧乏， 是故得成此光明。 又放光明名香嚴， 此光能覺一切眾， 令其聞者悅可意， 決定當成佛功德。 人天妙香以塗地， 供養一切最勝主， 亦以造塔及佛像， 是故得成此光明。
【現代漢語翻譯】 現代漢語譯本 因為深深地歸依和敬仰佛陀，所以成就了這種光明。 又放出名為『樂法』的光明，此光能覺悟一切眾生，使他們常常欣樂於正法，聽聞、演說和書寫佛法。 當佛法將要衰落時，能夠演說佛法，使求法者的心意充滿，對佛法愛樂並勤奮修行，所以成就了這種光明。 又放出名為『妙音』的光明，此光開悟諸菩薩，能使三界所有聲音，聽聞者都覺得是如來的聲音。 用洪大的聲音稱讚佛陀，以及施捨鈴鐸等各種音樂，普遍使世間聽到佛的聲音，所以成就了這種光明。 又放出名為『施甘露』的光明，此光開悟一切眾生，使他們捨棄一切放逸的行為，具足修習各種功德。 宣說有為法不是安穩的，其中充滿了無量的苦惱，恒常喜樂稱揚寂滅的快樂，所以成就了這種光明。 又放出名為『最勝』的光明，此光開悟一切眾生，使他們普遍在佛陀那裡聽聞戒、定、慧等增上之法。 常常喜樂稱揚一切佛陀的殊勝戒律、殊勝禪定和殊勝智慧，這樣是爲了求得無上之道，所以成就了這種光明。 又放出名為『寶嚴』的光明，此光能覺悟一切眾生，使他們得到無窮無盡的寶藏，用這些寶藏來供養諸如來（Tathagata）。 用各種上妙的珍寶，奉獻給佛陀和佛塔，也用來佈施給貧乏的人，所以成就了這種光明。 又放出名為『香嚴』的光明，此光能覺悟一切眾生，使聽聞者心生喜悅，決定能夠成就佛的功德。 用人天美妙的香塗抹地面，供養一切最殊勝的主，也用來建造佛塔和佛像，所以成就了這種光明。
【English Translation】 English version Because of deeply taking refuge in and revering the Buddha, this light is achieved. Also, a light named 『Joy of Dharma』 is emitted, this light can awaken all beings, making them always rejoice in the true Dharma, listening to, expounding, and writing it. When the Dharma is about to decline, being able to expound it, filling the minds of those seeking the Dharma, loving the Dharma and diligently practicing it, therefore this light is achieved. Also, a light named 『Wonderful Sound』 is emitted, this light enlightens all Bodhisattvas, enabling all sounds in the three realms to be heard as the voice of the Tathagata (Thus Come One). Praising the Buddha with a great voice, and offering bells and various music, universally making the world hear the Buddha's voice, therefore this light is achieved. Also, a light named 『Bestowing Ambrosia』 is emitted, this light enlightens all beings, causing them to abandon all lax behaviors, and fully cultivate all merits. Proclaiming that conditioned phenomena are not secure, filled with immeasurable suffering, constantly rejoicing in praising the bliss of Nirvana, therefore this light is achieved. Also, a light named 『Most Excellent』 is emitted, this light enlightens all beings, enabling them to universally hear the superior teachings of precepts, concentration, and wisdom from the Buddha. Constantly rejoicing in praising the superior precepts, superior concentration, and superior wisdom of all Buddhas, thus seeking the unsurpassed path, therefore this light is achieved. Also, a light named 『Jewel Adornment』 is emitted, this light can awaken all beings, enabling them to obtain inexhaustible treasures, using these treasures to make offerings to all Tathagatas. Using various supreme jewels, offering them to the Buddha and stupas, and also using them to give to the poor, therefore this light is achieved. Also, a light named 『Fragrant Adornment』 is emitted, this light can awaken all beings, making those who hear it feel joyful, and they will surely achieve the merits of a Buddha. Using the wonderful fragrances of humans and gods to anoint the ground, making offerings to all the most supreme lords, and also using them to build stupas and Buddha images, therefore this light is achieved.
又放光名雜莊嚴， 寶幢幡蓋無央數， 焚香散華奏眾樂， 城邑內外皆充滿。 本以微妙妓樂音， 眾香妙華幢蓋等， 種種莊嚴供養佛， 是故得成此光明。 又放光明名嚴潔， 令地平坦猶如掌， 莊嚴佛塔及其處， 是故得成此光明。 又放光明名大云， 能起香雲雨香水， 以水灑塔及庭院， 是故得成此光明。 又放光明名嚴具， 令裸形者得上服， 嚴身妙物而為施， 是故得成此光明。 又放光明名上味， 能令饑者獲美食， 種種珍饌而為施， 是故得成此光明。 又放光明名大財， 令貧乏者獲寶藏， 以無盡物施三寶， 是故得成此光明。 又放光名眼清凈， 能令盲者見眾色， 以燈施佛及佛塔， 是故得成此光明。 又放光名耳清凈， 能令聾者悉善聽， 鼓樂娛佛及佛塔， 是故得成此光明。 又放光名鼻清凈， 昔未聞香皆得聞， 以香施佛及佛塔， 是故得成此光明。 又放光名舌清凈， 能以美音稱讚佛， 永除粗惡不善語， 是故得成此光明。 又放光名身清凈， 諸根缺者令具足， 以身禮佛及佛塔， 是故得成此光明。 又放光名意清凈， 令失心者得正念，
【現代漢語翻譯】 現代漢語譯本 又放出名為『雜莊嚴』的光明，寶幢（一種佛教的旗幟）、幡（一種長條形的旗幟）、寶蓋（一種傘狀的裝飾物）無數，焚香、散花、演奏各種音樂，使得城邑內外都充滿這些美好的事物。 原本以微妙的歌舞音樂，各種香、美妙的花、寶幢、寶蓋等，種種莊嚴之物供養佛，因此成就了這種光明。 又放出名為『嚴潔』的光明，使大地平坦如手掌，莊嚴佛塔及其所在之處，因此成就了這種光明。 又放出名為『大云』的光明，能興起香云，降下香水，用香水灑在佛塔和庭院，因此成就了這種光明。 又放出名為『嚴具』的光明，使裸露身體的人得到衣服，用莊嚴身體的妙物來佈施，因此成就了這種光明。 又放出名為『上味』的光明，能使飢餓的人獲得美食，用各種珍貴的食物來佈施，因此成就了這種光明。 又放出名為『大財』的光明，使貧乏的人獲得寶藏，用無盡的財物佈施給佛、法、僧三寶，因此成就了這種光明。 又放出名為『眼清凈』的光明，能使盲人看見各種顏色，用燈供奉佛和佛塔，因此成就了這種光明。 又放出名為『耳清凈』的光明，能使聾人都能聽見聲音，用音樂娛樂佛和佛塔，因此成就了這種光明。 又放出名為『鼻清凈』的光明，使以前聞不到香味的人都能聞到，用香供奉佛和佛塔，因此成就了這種光明。 又放出名為『舌清凈』的光明，能用美妙的聲音稱讚佛，永遠去除粗俗惡劣不好的語言，因此成就了這種光明。 又放出名為『身清凈』的光明，使諸根不全的人變得具足，用身體禮拜佛和佛塔，因此成就了這種光明。 又放出名為『意清凈』的光明，使失去心智的人得到正確的念頭，
【English Translation】 English version It also emits light named 'Various Adornments,' with countless jeweled banners (a type of Buddhist flag), streamers (a long, narrow flag), and canopies (an umbrella-like decoration), burning incense, scattering flowers, and playing various music, filling the cities and their surroundings with these beautiful things. Originally, by offering subtle music and dance, various fragrances, beautiful flowers, jeweled banners, canopies, and other various adornments to the Buddha, this light was achieved. It also emits light named 'Pure and Clean,' making the ground as flat as the palm of a hand, adorning the stupas (Buddhist shrines) and their locations, thus achieving this light. It also emits light named 'Great Cloud,' capable of raising fragrant clouds and raining fragrant water, using the water to sprinkle the stupas and courtyards, thus achieving this light. It also emits light named 'Adornments,' enabling those who are naked to receive clothing, and using exquisite items to adorn the body for giving, thus achieving this light. It also emits light named 'Superior Taste,' enabling the hungry to obtain delicious food, and using various precious foods for giving, thus achieving this light. It also emits light named 'Great Wealth,' enabling the impoverished to obtain treasures, and using endless wealth to give to the Three Jewels (Buddha, Dharma, Sangha), thus achieving this light. It also emits light named 'Eye Purity,' enabling the blind to see various colors, and offering lamps to the Buddha and stupas, thus achieving this light. It also emits light named 'Ear Purity,' enabling the deaf to hear sounds, and using music to entertain the Buddha and stupas, thus achieving this light. It also emits light named 'Nose Purity,' enabling those who previously could not smell fragrances to smell them, and offering incense to the Buddha and stupas, thus achieving this light. It also emits light named 'Tongue Purity,' capable of praising the Buddha with beautiful sounds, and forever eliminating coarse, evil, and unkind speech, thus achieving this light. It also emits light named 'Body Purity,' enabling those with incomplete faculties to become complete, and using the body to bow to the Buddha and stupas, thus achieving this light. It also emits light named 'Mind Purity,' enabling those who have lost their minds to regain correct thoughts,
修行三昧悉自在， 是故得成此光明。 又放光名色清凈， 令見難思諸佛色， 以眾妙色莊嚴塔， 是故得成此光明。 又放光名聲清凈， 令知聲性本空寂， 觀聲緣起如谷響， 是故得成此光明。 又放光名香清凈， 令諸臭穢悉香潔， 香水洗塔菩提樹， 是故得成此光明。 又放光名味清凈， 能除一切味中毒， 恒供佛僧及父母， 是故得成此光明。 又放光名觸清凈， 能令惡觸皆柔軟， 戈鋋劍戟從空雨， 皆令變作妙華鬘。 以昔曾於道路中， 涂香散華布衣服， 迎送如來令蹈上， 是故今獲光如是。 又放光名法清凈， 能令一切諸毛孔， 悉演妙法不思議， 眾生聽者咸欣悟。 因緣所生無有生， 諸佛法身非是身， 法性常住如虛空， 以說其義光如是。 如是等比光明門， 如恒河沙無限數， 悉從大仙毛孔出， 一一作業各差別。 如一毛孔所放光， 無量無數如恒沙， 一切毛孔悉亦然， 此是大仙三昧力。 如其本行所得光， 隨彼宿緣同行者， 今放光明故如是， 此是大仙智自在。 往昔同修于福業， 及有愛樂能隨喜， 見其所作亦復然， 彼於此光鹹得見。
【現代漢語翻譯】 現代漢語譯本 通過修行三昧（samadhi，禪定）達到完全的自在，因此成就了這種光明。 又放出名為『色清凈』的光明，使眾生得見難以思議的諸佛之色相，用各種美妙的色彩來莊嚴佛塔，因此成就了這種光明。 又放出名為『聲清凈』的光明，使眾生了知聲音的本性是空寂的，觀察聲音的緣起如同山谷的迴響，因此成就了這種光明。 又放出名為『香清凈』的光明，使一切臭穢之物都變得香潔，用香水洗滌佛塔和菩提樹，因此成就了這種光明。 又放出名為『味清凈』的光明，能夠去除一切味道中的毒素，經常供養佛、僧及父母，因此成就了這種光明。 又放出名為『觸清凈』的光明，能夠使一切惡劣的觸感都變得柔軟，即使有刀劍從空中落下，也會變成美妙的花鬘。 因為過去曾在道路上，塗抹香料、散佈鮮花、鋪設衣服，迎接如來（Tathagata，佛的稱號）並讓他踩踏而過，所以今生獲得如此光明。 又放出名為『法清凈』的光明，能夠使一切毛孔都演說不可思議的妙法，眾生聽聞后都感到欣喜和領悟。 因緣所生的事物本無自性，諸佛的法身（Dharmakaya，佛的真身）並非肉身，法性常住如同虛空，因為宣說了這樣的道理，所以光明如此。 像這樣等同的光明之門，如同恒河沙數一樣無限，都從大仙（指佛）的毛孔中發出，每一個光明的作用都各不相同。 如同一個毛孔所放出的光明，無量無數如同恒河沙數，一切毛孔所放出的光明也都是如此，這是大仙三昧的力量。 根據他本來的修行所獲得的光明，隨著他過去世的因緣和同行者，現在放出光明也是如此，這是大仙智慧的自在。 往昔一同修習福業，以及那些喜愛並隨喜功德的人，看到他所做的事情也是如此，他們都能看到這種光明。
【English Translation】 English version Having mastered samadhi (meditative absorption) and attained complete freedom, hence this light is achieved. Furthermore, a light named 'Purity of Form' is emitted, enabling beings to see the inconceivable forms of all Buddhas, and adorning pagodas with various exquisite colors, hence this light is achieved. Furthermore, a light named 'Purity of Sound' is emitted, enabling beings to understand that the nature of sound is emptiness and stillness, observing the arising of sound like an echo in a valley, hence this light is achieved. Furthermore, a light named 'Purity of Fragrance' is emitted, making all foul odors fragrant and pure, washing pagodas and Bodhi trees with fragrant water, hence this light is achieved. Furthermore, a light named 'Purity of Taste' is emitted, capable of removing all toxins from flavors, constantly making offerings to the Buddha, Sangha (monastic community), and parents, hence this light is achieved. Furthermore, a light named 'Purity of Touch' is emitted, capable of making all unpleasant touches soft, even if swords and spears fall from the sky, they will transform into beautiful flower garlands. Because in the past, on the road, one applied fragrant substances, scattered flowers, and laid out clothes, welcoming the Tathagata (the Buddha) and allowing him to step on them, therefore, this light is obtained in this life. Furthermore, a light named 'Purity of Dharma' is emitted, capable of making all pores expound the inconceivable and wonderful Dharma, and beings who hear it feel joy and enlightenment. Things arising from conditions have no inherent nature, the Dharmakaya (the Buddha's body of truth) of the Buddhas is not a physical body, the nature of Dharma is permanent like space, because this principle is proclaimed, therefore the light is such. Such gates of light, like the sands of the Ganges River, are infinite in number, all emanating from the pores of the great sage (referring to the Buddha), each light having a different function. Like the light emitted from one pore, immeasurable and countless like the sands of the Ganges, the light emitted from all pores is also the same, this is the power of the great sage's samadhi. According to the light obtained from his original practice, following his past karmic connections and fellow practitioners, the light emitted now is also like this, this is the great sage's freedom of wisdom. Those who practiced meritorious deeds together in the past, and those who loved and rejoiced in merit, seeing what he has done is also like this, they can all see this light.
若有自修眾福業， 供養諸佛無央數， 于佛功德常愿求， 是此光明所開覺。 譬如生盲不見日， 非為無日出世間， 諸有目者悉明見， 各隨所務修其業。 大士光明亦如是， 有智慧者皆悉見， 凡夫邪信劣解人， 於此光明莫能睹。 摩尼宮殿及輦乘， 妙寶靈香以涂瑩， 有福德者自然備， 非無德者所能處。 大士光明亦如是， 有深智者咸照觸， 邪信劣解凡愚人， 無有能見此光明。 若有聞此光差別， 能生清凈深信解， 永斷一切諸疑網， 速成無上功德幢。 有勝三昧能出現， 眷屬莊嚴皆自在， 一切十方諸國土， 佛子眾會無倫匹。 有妙蓮華光莊嚴， 量等三千大千界， 其身端坐悉充滿， 是此三昧神通力。 復有十剎微塵數， 妙好蓮華所圍繞， 諸佛子眾于中坐， 住此三昧威神力。 宿世成就善因緣， 具足修行佛功德， 此等眾生繞菩薩， 悉共合掌觀無厭。 譬如明月在星中， 菩薩處眾亦復然， 大士所行法如是， 入此三昧威神力。 如於一方所示現， 諸佛子眾共圍繞， 一切方中悉如是， 住此三昧威神力。 有勝三昧名方網， 菩薩住此廣開示，
【現代漢語翻譯】 現代漢語譯本 如果有人自己修習積累了眾多福德善業，供養了無數的諸佛，並且常常渴求佛的功德，那麼這個人就會被這光明所啓發覺悟。 就像一個天生的盲人看不見太陽，但這並不是因為太陽沒有出現在世間，所有有眼睛的人都能清楚地看見太陽，並且各自按照自己的職責修行。 大士（菩薩）的光明也是如此，有智慧的人都能看見，而那些凡夫俗子、邪信之人、理解力低下的人，卻無法看到這光明。 用摩尼寶珠裝飾的宮殿和車乘，以及用珍貴的寶物和靈香塗抹裝飾，有福德的人自然具備，而沒有福德的人是無法享用的。 大士（菩薩）的光明也是如此，有深刻智慧的人都能感受到，而那些邪信、理解力低下、愚昧無知的人，是無法看見這光明的。 如果有人聽聞這光明的種種差別，能夠生起清凈的深刻信心和理解，就能永遠斷除一切疑惑和迷網，迅速成就無上的功德之幢。 有一種殊勝的三昧（禪定）能夠顯現，使得眷屬的莊嚴都自在無礙，一切十方諸國土，佛子們的聚會都是無與倫比的。 有美妙的蓮花，其光芒莊嚴，大小等同三千大千世界，菩薩的身軀端坐其中，充滿整個蓮花，這是這種三昧的神通力量。 還有十個佛剎（佛的國土）微塵數那麼多的美妙蓮花圍繞著，諸佛的弟子們坐在其中，安住于這種三昧的威神力量。 那些宿世成就了善的因緣，具足修行了佛的功德的眾生，圍繞著菩薩，都一起合掌，觀看著菩薩，永不厭倦。 就像明月在眾星之中一樣，菩薩在眾人之中也是如此，大士（菩薩）所修行的法就是這樣，進入這種三昧的威神力量。 就像在一個方向所顯現的那樣，諸佛的弟子們共同圍繞著，在一切方向都是如此，安住于這種三昧的威神力量。 有一種殊勝的三昧名為方網，菩薩安住於此，廣泛地開示佛法。
【English Translation】 English version If someone cultivates and accumulates numerous meritorious deeds, makes offerings to countless Buddhas, and constantly seeks the merits of the Buddha, then this person will be awakened by this light. It's like a person born blind cannot see the sun, but it's not because the sun doesn't exist in the world. All those with eyes can clearly see the sun and each performs their duties accordingly. The light of the Bodhisattva is also like this; those with wisdom can see it, while ordinary people, those with wrong beliefs, and those with poor understanding cannot see this light. Palaces and carriages adorned with Mani jewels, and decorated with precious treasures and spiritual fragrances, are naturally available to those with merit, but those without merit cannot enjoy them. The light of the Bodhisattva is also like this; those with profound wisdom can feel it, while those with wrong beliefs, poor understanding, and ignorance cannot see this light. If someone hears of the various differences of this light and can generate pure, deep faith and understanding, they can forever cut off all doubts and confusions, and quickly achieve the supreme banner of merit. There is a supreme Samadhi (meditative state) that can manifest, making the adornments of the retinue free and unhindered. In all the lands of the ten directions, the gatherings of the Buddha's disciples are unparalleled. There are wonderful lotuses, their light magnificent, equal in size to the three thousand great thousand worlds. The Bodhisattva's body sits upright within, filling the entire lotus. This is the power of this Samadhi. There are also lotuses as numerous as the dust particles of ten Buddha-lands surrounding them, and the disciples of the Buddhas sit within, abiding in the majestic power of this Samadhi. Those beings who have achieved good causes in past lives and have fully cultivated the merits of the Buddha, surround the Bodhisattva, all with their palms together, gazing at the Bodhisattva without weariness. Just as the bright moon is among the stars, so is the Bodhisattva among the people. The Dharma practiced by the Bodhisattva is like this, entering the majestic power of this Samadhi. Just as it is shown in one direction, with the disciples of the Buddhas surrounding it, it is the same in all directions, abiding in the majestic power of this Samadhi. There is a supreme Samadhi called the Net of Directions. The Bodhisattva abides in this, widely expounding the Dharma.
一切方中普現身， 或現入定或從出。 或於東方入正定， 而於西方從定出； 或於西方入正定， 而於東方從定出； 或於余方入正定， 而於余方從定出。 如是入出遍十方， 是名菩薩三昧力。 盡于東方諸國土， 所有如來無數量， 悉現其前普親近， 住於三昧寂不動。 而於西方諸世界， 一切諸佛如來所， 皆現從於三昧起， 廣修無量諸供養。 盡于西方諸國土， 所有如來無數量， 悉現其前普親近， 住於三昧寂不動。 而於東方諸世界， 一切諸佛如來所， 皆現從於三昧起， 廣修無量諸供養。 如是十方諸世界， 菩薩悉入無有餘， 或現三昧寂不動， 或現恭敬供養佛。 于眼根中入正定， 於色塵中從定出， 示現色性不思議， 一切天人莫能知。 於色塵中入正定， 于眼起定心不亂， 說眼無生無有起， 性空寂滅無所作。 于耳根中入正定， 于聲塵中從定出， 分別一切語言音， 諸天世人莫能知。 于聲塵中入正定， 于耳起定心不亂， 說耳無生無有起， 性空寂滅無所作。 于鼻根中入正定， 于香塵中從定出， 普得一切上妙香， 諸天世人莫能知。
【現代漢語翻譯】 現代漢語譯本 在所有方向都普遍顯現身形，有時顯現進入禪定，有時顯現從禪定出來。 有時在東方進入正定（samadhi，一種高度集中的冥想狀態），卻在西方從禪定出來； 有時在西方進入正定，卻在東方從禪定出來； 有時在其他方向進入正定，卻在其他方向從禪定出來。 像這樣進入和出來遍佈十方，這被稱為菩薩的三昧（samadhi）力量。 在整個東方各個國土，所有如來（tathagata，佛的稱號）的數量是無量的， 菩薩都顯現在他們面前，普遍親近他們，安住在三昧中寂靜不動。 而在西方各個世界，所有如來佛所在之處， 都顯現從三昧中起身，廣泛地進行無量的供養。 在整個西方各個國土，所有如來的數量是無量的， 菩薩都顯現在他們面前，普遍親近他們，安住在三昧中寂靜不動。 而在東方各個世界，所有如來佛所在之處， 都顯現從三昧中起身，廣泛地進行無量的供養。 像這樣在十方各個世界，菩薩都進入其中沒有遺漏， 有時顯現三昧寂靜不動，有時顯現恭敬供養佛。 在眼根（caksu-indriya，視覺器官）中進入正定，在色塵（rupa-visaya，視覺對像）中從禪定出來， 示現色性的不可思議，一切天人和世人都不能知曉。 在色塵中進入正定，在眼根中從禪定出來，心不散亂， 宣說眼根無生無起，其性空寂滅無所作為。 在耳根（srotra-indriya，聽覺器官）中進入正定，在聲塵（sabda-visaya，聽覺對像）中從禪定出來， 分別一切語言聲音，諸天和世人都不能知曉。 在聲塵中進入正定，在耳根中從禪定出來，心不散亂， 宣說耳根無生無起，其性空寂滅無所作為。 在鼻根（ghrana-indriya，嗅覺器官）中進入正定，在香塵（gandha-visaya，嗅覺對像）中從禪定出來， 普遍獲得一切上妙的香氣，諸天和世人都不能知曉。
【English Translation】 English version Universally manifesting bodies in all directions, sometimes appearing to enter samadhi (a state of deep meditative concentration), and sometimes appearing to emerge from samadhi. Sometimes entering samadhi in the East, yet emerging from samadhi in the West; Sometimes entering samadhi in the West, yet emerging from samadhi in the East; Sometimes entering samadhi in other directions, yet emerging from samadhi in other directions. Thus entering and emerging throughout the ten directions, this is called the power of a Bodhisattva's samadhi. Throughout all the lands of the East, all the Tathagatas (a title for a Buddha) are countless, The Bodhisattvas all appear before them, universally drawing near to them, abiding in samadhi, still and unmoving. And in all the worlds of the West, wherever all the Tathagata Buddhas are, They all appear to rise from samadhi, extensively making limitless offerings. Throughout all the lands of the West, all the Tathagatas are countless, The Bodhisattvas all appear before them, universally drawing near to them, abiding in samadhi, still and unmoving. And in all the worlds of the East, wherever all the Tathagata Buddhas are, They all appear to rise from samadhi, extensively making limitless offerings. Thus, in all the worlds of the ten directions, the Bodhisattvas enter without exception, Sometimes appearing in samadhi, still and unmoving, sometimes appearing to respectfully make offerings to the Buddhas. Entering samadhi in the eye faculty (caksu-indriya, the organ of sight), and emerging from samadhi in the visual object (rupa-visaya), Demonstrating the inconceivable nature of form, which all gods and humans cannot know. Entering samadhi in the visual object, and emerging from samadhi in the eye faculty, with the mind undisturbed, Proclaiming that the eye faculty is without birth and without arising, its nature is empty, still, and without action. Entering samadhi in the ear faculty (srotra-indriya, the organ of hearing), and emerging from samadhi in the auditory object (sabda-visaya), Distinguishing all languages and sounds, which gods and humans cannot know. Entering samadhi in the auditory object, and emerging from samadhi in the ear faculty, with the mind undisturbed, Proclaiming that the ear faculty is without birth and without arising, its nature is empty, still, and without action. Entering samadhi in the nose faculty (ghrana-indriya, the organ of smell), and emerging from samadhi in the olfactory object (gandha-visaya), Universally obtaining all supreme and wonderful fragrances, which gods and humans cannot know.
于香塵中入正定， 于鼻起定心不亂， 說鼻無生無有起， 性空寂滅無所作。 于舌根中入正定， 于味塵中從定出， 普得一切諸上味， 諸天世人莫能知。 于味塵中入正定， 于舌起定心不亂， 說舌無生無有起， 性空寂滅無所作。 于身根中入正定， 于觸塵中從定出， 善能分別一切觸， 諸天世人莫能知。 于觸塵中入正定， 于身起定心不亂， 說身無生無有起， 性空寂滅無所作。 于意根中入正定， 於法塵中從定出， 分別一切諸法相， 諸天世人莫能知。 於法塵中入正定， 從意起定心不亂， 說意無生無有起， 性空寂滅無所作。 童子身中入正定， 壯年身中從定出， 壯年身中入正定， 老年身中從定出； 老年身中入正定， 善女身中從定出； 善女身中入正定， 善男身中從定出； 善男身中入正定， 比丘尼身從定出； 比丘尼身入正定， 比丘身中從定出； 比丘身中入正定， 學無學身從定出； 學無學身入正定， 辟支佛身從定出； 辟支佛身入正定， 現如來身從定出； 于如來身入正定， 諸天身中從定出； 諸天身中入正定， 大龍身中從定出；
【現代漢語翻譯】 現代漢語譯本 在香塵（指氣味）中進入正定（一種高度集中的禪定狀態），從鼻子入定，心不散亂。 宣說鼻子無生無滅，其自性空寂，無所作為。 在舌根中進入正定，從味塵（指味道）中出定，普遍獲得一切上妙的滋味，這些滋味諸天和世人都無法知曉。 在味塵中進入正定，從舌頭入定，心不散亂。 宣說舌頭無生無滅，其自性空寂，無所作為。 在身根中進入正定，從觸塵（指觸覺）中出定，善於分辨一切觸覺，這些觸覺諸天和世人都無法知曉。 在觸塵中進入正定，從身體入定，心不散亂。 宣說身體無生無滅，其自性空寂，無所作為。 在意根中進入正定，從法塵（指思想）中出定，分辨一切諸法的現象，這些現象諸天和世人都無法知曉。 在法塵中進入正定，從意念入定，心不散亂。 宣說意念無生無滅，其自性空寂，無所作為。 在童子（指兒童）的身體中進入正定，從壯年人的身體中出定。 在壯年人的身體中進入正定，從老年人的身體中出定。 在老年人的身體中進入正定，從善女（指修行有成的女子）的身體中出定。 在善女的身體中進入正定，從善男（指修行有成的男子）的身體中出定。 在善男的身體中進入正定，從比丘尼（指女性出家人）的身體中出定。 在比丘尼的身體中進入正定，從比丘（指男性出家人）的身體中出定。 在比丘的身體中進入正定，從有學和無學（指修行階段）的身體中出定。 在有學和無學的身體中進入正定，從辟支佛（指獨覺者）的身體中出定。 在辟支佛的身體中進入正定，顯現如來（指佛陀）的身體從定中出來。 在如來的身體中進入正定，從諸天（指天神）的身體中出定。 在諸天的身體中進入正定，從大龍（指龍族）的身體中出定。
【English Translation】 English version Entering samadhi (a state of meditative consciousness) through the dust of scent, establishing concentration through the nose without mental disturbance. Proclaiming that the nose is without birth or cessation, its nature is empty and still, without any action. Entering samadhi through the tongue root, emerging from samadhi through the dust of taste, universally obtaining all supreme flavors, which neither gods nor humans can know. Entering samadhi through the dust of taste, establishing concentration through the tongue without mental disturbance. Proclaiming that the tongue is without birth or cessation, its nature is empty and still, without any action. Entering samadhi through the body root, emerging from samadhi through the dust of touch, skillfully distinguishing all touches, which neither gods nor humans can know. Entering samadhi through the dust of touch, establishing concentration through the body without mental disturbance. Proclaiming that the body is without birth or cessation, its nature is empty and still, without any action. Entering samadhi through the mind root, emerging from samadhi through the dust of dharma (mental objects), distinguishing all phenomena, which neither gods nor humans can know. Entering samadhi through the dust of dharma, establishing concentration through the mind without mental disturbance. Proclaiming that the mind is without birth or cessation, its nature is empty and still, without any action. Entering samadhi in the body of a child, emerging from samadhi in the body of a young adult. Entering samadhi in the body of a young adult, emerging from samadhi in the body of an old person. Entering samadhi in the body of an old person, emerging from samadhi in the body of a virtuous woman. Entering samadhi in the body of a virtuous woman, emerging from samadhi in the body of a virtuous man. Entering samadhi in the body of a virtuous man, emerging from samadhi in the body of a bhikkhuni (a female monastic). Entering samadhi in the body of a bhikkhuni, emerging from samadhi in the body of a bhikkhu (a male monastic). Entering samadhi in the body of a bhikkhu, emerging from samadhi in the body of a learner and non-learner (stages of practice). Entering samadhi in the body of a learner and non-learner, emerging from samadhi in the body of a pratyekabuddha (a solitary enlightened one). Entering samadhi in the body of a pratyekabuddha, manifesting the body of a tathagata (a Buddha) emerging from samadhi. Entering samadhi in the body of a tathagata, emerging from samadhi in the body of gods. Entering samadhi in the body of gods, emerging from samadhi in the body of a great dragon.
大龍身中入正定， 夜叉身中從定出； 夜叉身中入正定， 鬼神身中從定出； 鬼神身中入正定， 一毛孔中從定出； 一毛孔中入正定， 一切毛孔從定出； 一切毛孔入正定， 一毛端頭從定出； 一毛端頭入正定， 一微塵中從定出； 一微塵中入正定， 一切塵中從定出； 一切塵中入正定， 金剛地中從定出； 金剛地中入正定， 摩尼樹上從定出； 摩尼樹上入正定， 佛光明中從定出； 佛光明中入正定， 于河海中從定出； 于河海中入正定， 於火大中從定出； 於火大中入正定， 于風起定心不亂； 于風大中入正定， 于地大中從定出； 于地大中入正定， 于天宮殿從定出； 于天宮殿入正定， 于空起定心不亂。 是名無量功德者， 三昧自在難思議， 十方一切諸如來， 于無量劫說不盡。 一切如來咸共說， 眾生業報難思議， 諸龍變化佛自在， 菩薩神力亦難思。 欲以譬諭而顯示， 終無有諭能諭此， 然諸智慧聰達人， 因於譬故解其義。 聲聞心住八解脫， 所有變現皆自在， 能以一身現多身， 復以多身為一身。 于虛空中入火定， 行住坐臥悉在空，
【現代漢語翻譯】 現代漢語譯本 大龍（Naga，一種神話生物）的身體進入正定（Samadhi，一種高度集中的冥想狀態），夜叉（Yaksa，一種守護神）的身體從正定中出來； 夜叉的身體進入正定，鬼神（Ghosa，一種神靈）的身體從正定中出來； 鬼神的身體進入正定，一個毛孔從正定中出來； 一個毛孔進入正定，一切毛孔從正定中出來； 一切毛孔進入正定，一根毛髮的末端從正定中出來； 一根毛髮的末端進入正定，一粒微塵從正定中出來； 一粒微塵進入正定，一切微塵從正定中出來； 一切微塵進入正定，金剛地（Vajra-bhumi，堅固的土地）從正定中出來； 金剛地進入正定，摩尼樹（Mani-tree，如意寶樹）上從正定中出來； 摩尼樹上進入正定，佛的光明中從正定中出來； 佛的光明中進入正定，在河流海洋中從正定中出來； 在河流海洋中進入正定，在火大（Tejo-dhatu，火元素）中從正定中出來； 在火大中進入正定，在風起時心不亂； 在風大（Vayo-dhatu，風元素）中進入正定，在地大（Prthivi-dhatu，地元素）中從正定中出來； 在地大中進入正定，在天宮殿中從正定中出來； 在天宮殿中進入正定，在空中起定心不亂。 這被稱為擁有無量功德的人，他的三昧（Samadhi，禪定）自在，難以思議， 十方一切諸如來（Tathagata，佛的稱號），在無量劫中也說不盡。 一切如來都共同宣說，眾生的業報難以思議， 諸龍的變化和佛的自在，菩薩的神力也難以思議。 想要用比喻來顯示，終究沒有比喻能夠比得上， 然而那些智慧聰達的人，會因為比喻而理解其中的意義。 聲聞（Sravaka，佛陀的弟子）的心安住於八解脫（Asta-vimoksha，八種解脫），所有的變現都自在， 能夠以一身顯現多身，又以多身顯現一身。 在虛空中進入火定，行走、站立、坐臥都在空中，
【English Translation】 English version The great dragon's (Naga) body enters into Samadhi (a state of deep meditative concentration), and the Yaksha's (a type of guardian spirit) body emerges from Samadhi; The Yaksha's body enters into Samadhi, and the Ghosa's (a type of spirit) body emerges from Samadhi; The Ghosa's body enters into Samadhi, and a single pore emerges from Samadhi; A single pore enters into Samadhi, and all pores emerge from Samadhi; All pores enter into Samadhi, and the tip of a single hair emerges from Samadhi; The tip of a single hair enters into Samadhi, and a single mote of dust emerges from Samadhi; A single mote of dust enters into Samadhi, and all motes of dust emerge from Samadhi; All motes of dust enter into Samadhi, and the Vajra-bhumi (diamond ground) emerges from Samadhi; The Vajra-bhumi enters into Samadhi, and the Mani-tree (wish-fulfilling tree) emerges from Samadhi; The Mani-tree enters into Samadhi, and the Buddha's light emerges from Samadhi; The Buddha's light enters into Samadhi, and from rivers and oceans emerges from Samadhi; From rivers and oceans enters into Samadhi, and from the Tejo-dhatu (fire element) emerges from Samadhi; From the Tejo-dhatu enters into Samadhi, and when the wind arises, the mind is not disturbed; From the Vayo-dhatu (wind element) enters into Samadhi, and from the Prthivi-dhatu (earth element) emerges from Samadhi; From the Prthivi-dhatu enters into Samadhi, and from the heavenly palace emerges from Samadhi; From the heavenly palace enters into Samadhi, and in the void, the mind is not disturbed when entering Samadhi. This is called one who possesses immeasurable merit, whose Samadhi is free and inconceivable, All the Tathagatas (Buddhas) of the ten directions cannot fully describe it in countless kalpas (eons). All the Tathagatas jointly proclaim that the karmic retributions of sentient beings are inconceivable, The transformations of the Nagas and the freedom of the Buddhas, and the spiritual powers of the Bodhisattvas are also inconceivable. If one wishes to illustrate it with a metaphor, there is ultimately no metaphor that can compare, However, those who are wise and intelligent will understand the meaning through the metaphor. The minds of the Sravakas (disciples of the Buddha) abide in the Asta-vimoksha (eight liberations), and all their manifestations are free, They can manifest multiple bodies from one body, and manifest one body from multiple bodies. In the void, they enter into the fire Samadhi, and walking, standing, sitting, and lying down are all in the void,
身上出水身下火， 身上出火身下水。 如是皆於一念中， 種種自在無邊量。 彼不具足大慈悲， 不為眾生求佛道， 尚能現此難思事， 況大饒益自在力。 譬如日月游虛空， 影像普遍於十方， 泉池陂澤器中水， 眾寶河海靡不現。 菩薩色像亦復然， 十方普現不思議， 此皆三昧自在法， 唯有如來能證了。 如凈水中四兵像， 各各別異無交雜， 劍戟弧矢類甚多， 鎧冑車輿非一種。 隨其所有相差別， 莫不皆於水中現， 而水本自無分別， 菩薩三昧亦如是。 海中有神名善音， 其音普順海眾生， 所有語言皆辨了， 令彼一切悉歡悅。 彼神具有貪恚癡， 猶能善解一切音， 況復總持自在力， 而不能令眾歡喜！ 有一婦人名辯才， 父母求天而得生， 若有離惡樂真實， 入彼身中生妙辯。 彼有貪慾瞋恚癡， 猶能隨行與辯才， 何況菩薩具智慧， 而不能與眾生益！ 譬如幻師知幻法， 能現種種無量事， 須臾示作日月歲， 城邑豐饒大安樂。 幻師具有貪恚癡， 猶能幻力悅世間， 況復禪定解脫力， 而不能令眾歡喜！ 天阿修羅鬥戰時， 修羅敗衄而退走，
【現代漢語翻譯】 現代漢語譯本 身上能出水，身下能出火；身上能出火，身下能出水。 像這樣，都在一念之間，能有種種自在無邊的力量。 那些不具備大慈悲心，不為眾生求取佛道的人， 尚且能顯現這種難以思議的事情，更何況是具有大利益自在力量的菩薩呢？ 譬如太陽和月亮在虛空中執行，它們的影像普遍照耀十方世界， 泉水、池塘、水澤以及器皿中的水，乃至各種珍寶、河流和海洋，無不顯現它們的影像。 菩薩的色身形象也是如此，能在十方世界普遍顯現，不可思議。 這些都是三昧（Samadhi，禪定）自在的力量，只有如來（Tathagata，佛）才能完全證悟。 就像清澈的水中能顯現四種軍隊的影像， 各自不同，互不混雜，劍、戟、弓箭等種類繁多，鎧甲、頭盔、戰車等也各不相同。 隨著它們各自的形象差別，無不都在水中顯現， 而水本身並沒有分別，菩薩的三昧也是如此。 海中有一位神名叫善音（Shanya，意為美妙的聲音），他的聲音能普遍順應海中眾生的心意， 所有語言他都能辨別清楚，使他們一切都感到歡喜。 這位神雖然具有貪慾、嗔恚、愚癡，尚且能善解一切聲音， 更何況是具有總持（Dharani，記憶和理解能力）自在力量的菩薩，難道不能使眾生歡喜嗎？ 有一位婦人名叫辯才（Pratibhana，意為口才），她的父母祈求上天而生下她， 如果有人遠離惡行，喜愛真實，就能進入她的身體，產生美妙的辯才。 她雖然有貪慾、嗔恚、愚癡，尚且能隨順修行而獲得辯才， 更何況是具有智慧的菩薩，難道不能給眾生帶來利益嗎？ 譬如幻術師知道幻術的方法，能顯現種種無量的事情， 一會兒能示現日月星辰，一會兒能示現城邑豐饒，人民安樂。 幻術師雖然具有貪慾、嗔恚、愚癡，尚且能用幻術的力量使世人喜悅， 更何況是具有禪定和解脫力量的菩薩，難道不能使眾生歡喜嗎？ 當諸天（Deva，天神）和阿修羅（Asura，非天）戰鬥時，阿修羅戰敗而逃走，
【English Translation】 English version Water comes out from the body above, and fire comes out from the body below; fire comes out from the body above, and water comes out from the body below. Like this, all happen in a single thought, with various boundless powers of freedom. Those who do not possess great compassion and do not seek the path of Buddhahood for sentient beings, can still manifest such inconceivable things, how much more so for Bodhisattvas who possess great beneficial and free powers? For example, the sun and moon travel in the void, their images universally illuminate the ten directions, springs, ponds, marshes, and water in vessels, even various treasures, rivers, and seas, all reflect their images. The physical forms of Bodhisattvas are also like this, able to universally manifest in the ten directions, which is inconceivable. These are all the powers of Samadhi (meditative absorption), only the Tathagata (Buddha) can fully realize them. Just like in clear water, the images of four kinds of armies can appear, each different and not mixed, with many kinds of swords, spears, bows, and arrows, and various kinds of armor, helmets, and chariots. According to their respective differences in form, all appear in the water, while the water itself has no distinctions, the Samadhi of Bodhisattvas is also like this. In the sea, there is a deity named Shanya (善音, meaning 'good sound'), whose voice universally accords with the minds of the beings in the sea, he can clearly understand all languages, making them all joyful. This deity, although possessing greed, hatred, and delusion, can still understand all sounds well, how much more so for Bodhisattvas who possess the free power of Dharani (total retention), can they not make beings joyful? There was a woman named Pratibhana (辯才, meaning 'eloquence'), her parents prayed to heaven and she was born, if someone abandons evil and loves truth, they can enter her body and generate wonderful eloquence. Although she has greed, hatred, and delusion, she can still gain eloquence through practice, how much more so for Bodhisattvas who possess wisdom, can they not bring benefit to sentient beings? For example, a magician who knows the methods of illusion can manifest various limitless things, in a moment, he can show the sun, moon, and stars, and in another moment, he can show prosperous cities with happy people. Although the magician has greed, hatred, and delusion, he can still use the power of illusion to please the world, how much more so for Bodhisattvas who possess the power of meditation and liberation, can they not make beings joyful? When the Devas (gods) and Asuras (demigods) fight, the Asuras are defeated and flee,
兵仗車輿及徒旅， 一時竄匿莫得見。 彼有貪慾瞋恚癡， 尚能變化不思議， 況住神通無畏法， 云何不能現自在！ 釋提桓因有象王， 彼知天主欲行時， 自化作頭三十三， 一一六牙皆具足； 一一牙上七池水， 清凈香潔湛然滿； 一一清凈池水中， 各七蓮華妙嚴飾； 彼諸嚴飾蓮華上， 各各有七天玉女， 悉善技藝奏眾樂， 而與帝釋相娛樂。 彼象或復捨本形， 自化其身同諸天， 威儀進止悉齊等， 有此變現神通力。 彼有貪慾瞋恚癡， 尚能現此諸神通， 何況具足方便智， 而於諸定不自在！ 如阿修羅變作身， 蹈金剛際海中立， 海水至深僅其半， 首共須彌正齊等。 彼有貪慾瞋恚癡， 尚能現此大神通， 況伏魔怨照世燈， 而無自在威神力！ 天阿修羅共戰時， 帝釋神力難思議， 隨阿修羅軍眾數， 現身等彼而與敵。 諸阿修羅發是念： 『釋提桓因來向我， 必取我身五種縛。』 由是彼眾悉憂悴。 帝釋現身有千眼， 手持金剛出火焰， 被甲持杖極威嚴， 修羅望見咸退伏。 彼以微小福德力， 猶能摧破大怨敵， 何況救度一切者， 具足功德不自在
【現代漢語翻譯】 現代漢語譯本 兵器、戰車、車輛以及徒步行走的人們，一時之間都逃散躲藏，不見蹤影。 那些有貪慾、嗔恚、愚癡的人，尚且能變化出不可思議的景象， 更何況是安住于神通、無畏之法的人，怎麼可能不能顯現自在的神通呢！ 釋提桓因（Śakra devānām indra，帝釋天）有一頭象王，它知道天主想要出行時， 自己變化出三十三個頭，每個頭都有六根象牙，完全具備； 每一根象牙上都有七個水池，清凈香潔，水滿盈盈； 每一個清凈的水池中，都有七朵蓮花，美妙莊嚴地裝飾著； 那些莊嚴的蓮花上，各自有七位天女， 都擅長技藝，演奏各種音樂，與帝釋天一同娛樂。 那頭象王有時也會捨棄原本的形體，自己變化成和諸天一樣的身形， 威儀舉止都完全相同，具有這種變化的神通力量。 那些有貪慾、嗔恚、愚癡的人，尚且能顯現出這些神通， 更何況是具足方便智慧的人，怎麼可能在各種禪定中不自在呢！ 比如阿修羅（Asura，一種神道）變化出巨大的身軀，站在金剛際海中， 海水深及他的腰部，頭與須彌山（Sumeru，傳說中的山）齊平。 那些有貪慾、嗔恚、愚癡的人，尚且能顯現出如此巨大的神通， 更何況是降伏魔怨、照亮世間的明燈，怎麼可能沒有自在的威神力量呢！ 當諸天和阿修羅交戰時，帝釋天的神力難以思議， 隨著阿修羅軍隊的數量，顯現出與他們數量相同的身形來對抗。 阿修羅們產生這樣的念頭：『釋提桓因向我們走來， 必定會用五種束縛來捆綁我們。』因此，他們都感到憂愁畏懼。 帝釋天顯現出千眼的身形，手中拿著金剛杵，發出火焰， 身披鎧甲，手持兵杖，極其威嚴，阿修羅們看到都退縮降伏。 他以微小的福德力量，尚且能摧毀強大的怨敵， 更何況是救度一切眾生的人，怎麼可能不具足功德，不自在呢？
【English Translation】 English version Weapons, chariots, vehicles, and pedestrians, all scattered and hid, disappearing from sight. Those with greed, hatred, and delusion can still manifest inconceivable transformations, how much more so those who abide in the power of spiritual abilities and the fearless Dharma, how could they not manifest freedom and mastery! Śakra devānām indra (釋提桓因, the lord of gods) has an elephant king, who, knowing when the lord of gods wishes to travel, transforms himself into thirty-three heads, each with six tusks, fully complete; on each tusk are seven ponds, pure, fragrant, and filled to the brim; in each pure pond, there are seven lotuses, beautifully and ornately adorned; on those adorned lotuses, each has seven celestial maidens, all skilled in arts, playing various music, and entertaining Śakra. That elephant king sometimes abandons his original form, transforming himself to be like the gods, with deportment and movements completely identical, possessing this power of transformation. Those with greed, hatred, and delusion can still manifest these spiritual powers, how much more so those who are complete with skillful wisdom, how could they not be free in all samadhi! For example, an Asura (阿修羅, a type of demigod) transforms into a huge body, standing in the Vajra-edge sea, the seawater only reaches his waist, and his head is level with Mount Sumeru (須彌山, a mythical mountain). Those with greed, hatred, and delusion can still manifest such great spiritual powers, how much more so the one who subdues demonic enemies and illuminates the world, how could they not have the power of freedom and majesty! When the gods and Asuras fight, Śakra's divine power is inconceivable, according to the number of Asura troops, he manifests bodies equal to their number to fight against them. The Asuras have this thought: 'Śakra devānām indra is coming towards us, he will surely bind us with five kinds of fetters.' Therefore, they all feel worried and fearful. Śakra manifests a form with a thousand eyes, holding a vajra in his hand, emitting flames, wearing armor, holding a staff, extremely majestic, the Asuras see this and all retreat and submit. With his small power of merit, he can still destroy great enemies, how much more so the one who saves all beings, how could they not be complete with merit and not be free?
！ 忉利天中有天鼓， 從天業報而生得， 知諸天眾放逸時， 空中自然出此音。 一切五欲悉無常， 如水聚沫性虛偽， 諸有如夢如陽焰， 亦如浮雲水中月。 放逸為怨為苦惱， 非甘露道生死徑， 若有作諸放逸行， 入于死滅大魚口。 世間所有眾苦本， 一切聖人皆厭患， 五欲功德滅壞性， 汝應愛樂真實法。 三十三天聞此音， 悉共來升善法堂， 帝釋為說微妙法， 咸令順寂除貪愛。 彼音無形不可見， 猶能利益諸天眾， 況隨心樂現色身， 而不濟度諸群生！ 天阿修羅共鬥時， 諸天福德殊勝力， 天鼓出音告其眾： 『汝等宜應勿憂怖！』 諸天聞此所告音， 悉除憂畏增益力。 時阿修羅心震懼， 所將兵眾咸退走。 甘露妙定如天鼓， 恒出降魔寂靜音， 大悲哀愍救一切， 普使眾生滅煩惱。 帝釋普應諸天女， 九十有二那由他， 令彼各各心自謂： 『天王獨與我娛樂。』 如天女中身普應， 善法堂內亦如是， 能於一念現神通， 悉至其前為說法。 帝釋具有貪恚癡， 能令眷屬悉歡喜， 況大方便神通力， 而不能令一切悅！ 他化自在六天王， 于欲界
【現代漢語翻譯】 現代漢語譯本 在忉利天（Trayastrimsa）中，有一面天鼓，它由天界的業報而生。 當諸天眾放縱享樂時，這鼓會在空中自然發出聲音。 一切五欲（pancha kama）都是無常的，如同水泡般虛幻不實。 諸有（bhava）如夢境、如陽焰，也像浮雲和水中的月亮一樣虛幻。 放縱是怨敵，是苦惱的根源，不是通往甘露（amrita）的道路，而是生死的途徑。 如果有人放縱自己的行為，就會落入死滅的大魚口中。 世間所有的痛苦都源於此，一切聖人都厭惡它。 五欲的功德是會消滅的，你應該喜愛真實的佛法。 三十三天（Trayastrimsa）聽到這聲音，都一同來到善法堂。 帝釋（Indra）為他們宣說微妙的佛法，使他們都趨向寂靜，去除貪愛。 那聲音無形無相，卻能利益諸天眾。 更何況能隨心所欲顯現色身，難道不能救度一切眾生嗎！ 當諸天和阿修羅（Asura）戰鬥時，諸天憑藉殊勝的福德之力。 天鼓發出聲音告訴他們：『你們應該不要憂愁和恐懼！』 諸天聽到這聲音的告誡，都消除了憂慮和恐懼，增加了力量。 這時阿修羅心生恐懼，所率領的軍隊都退走了。 甘露妙定（amrita samadhi）如同天鼓，恒常發出降伏魔障的寂靜之音。 以大悲心哀憫救度一切眾生，普遍使眾生滅除煩惱。 帝釋普遍應現於諸天女，共有九十二那由他（nayuta）。 使她們各自心中都認為：『天王只與我一人同樂。』 如同在天女中普遍應現一樣，在善法堂內也是如此。 能在一念之間顯現神通，都來到他們面前為他們說法。 帝釋雖然具有貪、嗔、癡，卻能使眷屬都歡喜。 更何況具有大方便神通之力，難道不能使一切眾生都喜悅嗎！ 他化自在天的六位天王，在欲界（kama-dhatu）中
【English Translation】 English version In Trayastrimsa heaven, there is a celestial drum, born from the karmic retribution of the heavens. When the heavenly beings indulge in pleasure, this drum naturally emits a sound in the air. All five desires (pancha kama) are impermanent, like foam on water, illusory and unreal. All existences (bhava) are like dreams, like mirages, also like floating clouds and the moon in water. Indulgence is an enemy, a source of suffering, not the path to amrita (nectar of immortality), but the path of birth and death. If one indulges in such actions, they will fall into the mouth of the great fish of death. All the sufferings in the world originate from this, and all sages detest it. The merits of the five desires are destructive, you should cherish the true Dharma. The thirty-three heavens (Trayastrimsa) hear this sound and all come together to the Hall of Good Dharma. Indra (Shakra) expounds the subtle Dharma to them, leading them all towards tranquility and the removal of greed and attachment. That sound is formless and invisible, yet it can benefit all the heavenly beings. How much more so can one who can manifest a physical body at will, not save all sentient beings! When the gods and Asuras (demigods) fight, the gods rely on the power of their superior merits. The celestial drum emits a sound telling them: 'You should not worry or fear!' The gods, hearing this admonishing sound, all dispel their worries and fears, and increase their strength. At this time, the Asuras become fearful, and the armies they lead all retreat. The wondrous samadhi (meditative absorption) of amrita is like the celestial drum, constantly emitting the tranquil sound of subduing demons. With great compassion, it pities and saves all beings, universally enabling them to extinguish their afflictions. Indra manifests himself universally to the heavenly maidens, numbering ninety-two nayutas (a large number). Making each of them think in their hearts: 'The heavenly king is only enjoying himself with me.' Just as he manifests himself universally among the heavenly maidens, so it is within the Hall of Good Dharma. He can manifest his supernatural powers in a single thought, appearing before them all to expound the Dharma. Although Indra possesses greed, hatred, and delusion, he can make his retinue happy. How much more so can one with the power of great skillful means, not make all beings joyful! The six kings of the Paranirmitavasavartin heaven, in the desire realm (kama-dhatu)
中得自在， 以業惑苦為罥網， 繫縛一切諸凡夫。 彼有貪慾瞋恚癡， 猶于眾生得自在， 況具十種自在力， 而不能令眾同行！ 三千世界大梵王， 一切梵天所住處， 悉能現身於彼坐， 演暢微妙梵音聲。 彼住世間梵道中， 禪定神通尚如意， 況出世間無有上， 于禪解脫不自在！ 摩醯首羅智自在， 大海龍王降雨時， 悉能分別數其滴， 於一念中皆辨了。 無量億劫勤修學， 得是無上菩提智， 云何不於一念中， 普知一切眾生心！ 眾生業報不思議， 以大風力起世間， 巨海諸山天宮殿， 眾寶光明萬物種。 亦能興云降大雨， 亦能散滅諸雲氣， 亦能成熟一切谷， 亦能安樂諸群生。 風不能學波羅蜜， 亦不學佛諸功德， 猶成不可思議事， 何況具足諸愿者！ 男子女人種種聲， 一切鳥獸諸音聲， 大海川流雷震聲， 皆能稱悅眾生意。 況復知聲性如響， 逮得無礙妙辯才， 普應眾生而說法， 而不能令世間喜！ 海有希奇殊特法， 能為一切平等印， 眾生寶物及川流， 普悉包容無所拒。 無盡禪定解脫者， 為平等印亦如是， 福德智慧諸妙行， 一切普
【現代漢語翻譯】 現代漢語譯本 獲得自在， 以業、惑、苦為羅網，束縛一切凡夫俗子。 那些有貪慾、嗔恚、愚癡的人，尚且能在眾生中獲得自在， 更何況是具足十種自在力量的人，怎麼不能讓眾生同行呢！ 三千世界的大梵天王（梵天界的統治者），以及一切梵天所居住的地方， 都能現身在那裡安坐，宣揚微妙的梵天之音。 他們住在世間的梵道中，禪定和神通尚且能如意自在， 更何況是出世間無上的佛陀，在禪定和解脫上怎麼會不自在呢！ 摩醯首羅（大自在天）的智慧是自在的，大海龍王降雨的時候， 他都能分辨計算雨滴的數量，在一念之間全部明瞭。 經過無量億劫的勤奮修學，才獲得這無上的菩提智慧， 怎麼會不能在一念之間，普遍知曉一切眾生的心念呢！ 眾生的業報是不可思議的，以大風的力量興起世間， 包括巨海、山脈、天宮殿宇，各種寶物光明和萬物種類。 也能興起雲彩降下大雨，也能消散雲氣， 也能使一切穀物成熟，也能使一切眾生安樂。 風不能學習波羅蜜（到達彼岸的方法），也不學習佛陀的各種功德， 尚且能成就不可思議的事情，何況是具足各種願望的人呢！ 男子女人各種不同的聲音，一切鳥獸的各種聲音， 大海川流和雷鳴的聲音，都能使眾生感到愉悅。 更何況是知道聲音的本性如同迴響，獲得無礙的巧妙辯才， 普遍應和眾生而說法，怎麼不能使世間歡喜呢！ 大海有稀奇殊特的法則，能作為一切平等的印記， 眾生的寶物和川流，都能普遍包容而不拒絕。 無盡禪定解脫的人，作為平等印記也是如此， 福德、智慧和各種妙行，一切都普遍
【English Translation】 English version Attaining self-mastery, Using karma, delusion, and suffering as a net, binding all ordinary beings. Those who have greed, hatred, and ignorance, still can attain self-mastery among sentient beings, How much more so those who possess the ten powers of self-mastery, how could they not lead beings to walk together! The Great Brahma King (ruler of the Brahma realm) of the three thousand worlds, and all the places where the Brahmas dwell, Can manifest their bodies there and sit, proclaiming the subtle Brahma sounds. They dwell in the worldly Brahma path, their meditative concentration and supernatural powers are still as they wish, How much more so the unsurpassed Buddha who is beyond the world, how could they not have self-mastery in meditative concentration and liberation! Mahesvara's (Great Lord) wisdom is self-mastery, when the Dragon King of the great ocean sends down rain, He can distinguish and count the number of raindrops, understanding them all in a single thought. Having diligently studied for countless eons, one attains this unsurpassed Bodhi wisdom, How could one not, in a single thought, universally know the minds of all sentient beings! The karmic retribution of sentient beings is inconceivable, with the power of great wind, the world arises, Including the great oceans, mountains, heavenly palaces, various treasures, lights, and all kinds of things. It can also raise clouds and send down great rain, and also disperse the clouds, It can also ripen all grains, and also bring peace to all living beings. The wind cannot learn the Paramitas (methods to reach the other shore), nor does it learn the various merits of the Buddha, Yet it can accomplish inconceivable things, how much more so those who possess all kinds of wishes! The various sounds of men and women, the various sounds of all birds and beasts, The sounds of the great ocean currents and thunder, can all please the minds of sentient beings. How much more so those who know the nature of sound is like an echo, attaining unobstructed and wonderful eloquence, Universally responding to sentient beings and teaching the Dharma, how could they not make the world happy! The ocean has rare and special laws, which can serve as the seal of equality for all, The treasures and currents of sentient beings, it can universally embrace without rejection. Those who have endless meditative concentration and liberation, as the seal of equality, are also like this, Merit, wisdom, and various wonderful practices, all are universal
修無厭足。 大海龍王遊戲時， 普于諸處得自在， 興云充遍四天下， 其云種種莊嚴色： 第六他化自在天， 于彼云色如真金， 化樂天上赤珠色； 兜率陀天霜雪色； 夜摩天上琉璃色； 三十三天碼瑙色； 四王天上玻璃色； 大海水上金剛色； 緊那羅中妙香色； 諸龍住處蓮華色； 夜叉住處白鵝色； 阿修羅中山石色； 郁單越處金焰色； 閻浮提中青寶色； 餘二天下雜莊嚴， 隨眾所樂而應之。 又復他化自在天， 雲中電耀如日光； 化樂天上如月光； 兜率天上閻浮金； 夜摩天上珂雪色； 三十三天金焰色； 四王天上眾寶色； 大海之中赤珠色； 緊那羅界琉璃色； 龍王住處寶藏色； 夜叉所住玻璃色； 阿修羅中碼瑙色； 郁單越境火珠色； 閻浮提中帝青色； 餘二天下雜莊嚴， 如雲色相電亦然。 他化雷震如梵音； 化樂天中大鼓音； 兜率天上歌唱音； 夜摩天上天女音； 于彼三十三天上， 如緊那羅種種音； 護世四王諸天所， 如乾闥婆所出音； 海中兩山相擊聲； 緊那羅中簫笛聲； 諸龍城中頻伽聲； 夜叉住處龍女聲； 阿修羅中天鼓聲； 於人道
【現代漢語翻譯】 現代漢語譯本 修行永不滿足。 當大海龍王嬉戲時，它在各處都自在無礙， 興起雲彩遍佈四大部洲，那些雲彩呈現出各種莊嚴的色彩： 在第六他化自在天（欲界頂層天），云的顏色像真金一樣， 在化樂天（欲界第五天），云的顏色像紅色的珍珠；在兜率陀天（欲界第四天），云的顏色像霜雪； 在夜摩天（欲界第三天），云的顏色像琉璃；在三十三天（欲界第二天），云的顏色像瑪瑙； 在四王天（欲界第一層天），云的顏色像玻璃；在大海之上，云的顏色像金剛； 在緊那羅（天龍八部之一，歌神）的居所，云的顏色像美妙的香氣；在諸龍的住處，云的顏色像蓮花； 在夜叉（天龍八部之一，守護神）的住處，云的顏色像白鵝；在阿修羅（天龍八部之一，好戰的神）的居所，云的顏色像山石； 在郁單越（四大部洲之一，北俱盧洲），云的顏色像金色的火焰；在閻浮提（四大部洲之一，我們所居住的南贍部洲），云的顏色像青色的寶石； 其餘兩個天下（指東西二洲），云的顏色是各種各樣的莊嚴，隨著眾生的喜好而應現。 此外，在他化自在天，雲中的閃電像日光一樣； 在化樂天，閃電像月光；在兜率天，閃電像閻浮金； 在夜摩天，閃電像珂雪的顏色；在三十三天，閃電像金色的火焰； 在四王天，閃電像各種寶物的顏色；在大海之中，閃電像紅色的珍珠； 在緊那羅的境界，閃電像琉璃的顏色；在龍王的住處，閃電像寶藏的顏色； 在夜叉的住處，閃電像玻璃的顏色；在阿修羅的居所，閃電像瑪瑙的顏色； 在郁單越的境界，閃電像火珠的顏色；在閻浮提，閃電像帝青的顏色； 其餘兩個天下，閃電的顏色也像云的顏色一樣，呈現各種莊嚴。 他化自在天的雷聲像梵音；化樂天的雷聲像大鼓的聲音； 兜率天的雷聲像歌唱的聲音；夜摩天的雷聲像天女的聲音； 在三十三天上，雷聲像緊那羅的各種聲音； 在護世四王諸天的地方，雷聲像乾闥婆（天龍八部之一，樂神）所發出的聲音； 在海中，雷聲像兩座山相撞擊的聲音；在緊那羅的居所，雷聲像簫笛的聲音； 在諸龍的城中，雷聲像頻伽（一種鳥）的聲音；在夜叉的住處，雷聲像龍女的聲音； 在阿修羅的居所，雷聲像天鼓的聲音；在人道
【English Translation】 English version Cultivating without satiety. When the Dragon King of the Great Ocean plays, he is free and unhindered in all places, Raising clouds that fill the four continents, those clouds display various magnificent colors: In the sixth Paranirmitavasavartin Heaven (the highest heaven of the Desire Realm), the color of the clouds is like real gold, In the Nirmanarati Heaven (the fifth heaven of the Desire Realm), the color of the clouds is like red pearls; in the Tusita Heaven (the fourth heaven of the Desire Realm), the color of the clouds is like frost and snow; In the Yama Heaven (the third heaven of the Desire Realm), the color of the clouds is like lapis lazuli; in the Trayastrimsa Heaven (the second heaven of the Desire Realm), the color of the clouds is like agate; In the Caturmaharajika Heaven (the first heaven of the Desire Realm), the color of the clouds is like glass; above the Great Ocean, the color of the clouds is like diamond; In the abode of the Kinnaras (one of the eight classes of non-human beings, celestial musicians), the color of the clouds is like a wonderful fragrance; in the dwelling places of the dragons, the color of the clouds is like lotus flowers; In the abode of the Yakshas (one of the eight classes of non-human beings, guardians), the color of the clouds is like white geese; in the abode of the Asuras (one of the eight classes of non-human beings, bellicose deities), the color of the clouds is like mountain stones; In Uttarakuru (one of the four continents, the northern continent), the color of the clouds is like golden flames; in Jambudvipa (one of the four continents, the southern continent where we live), the color of the clouds is like blue jewels; In the other two continents (referring to the eastern and western continents), the color of the clouds is of various magnificence, appearing according to the preferences of sentient beings. Furthermore, in the Paranirmitavasavartin Heaven, the lightning in the clouds is like sunlight; In the Nirmanarati Heaven, the lightning is like moonlight; in the Tusita Heaven, the lightning is like Jambudvipa gold; In the Yama Heaven, the lightning is like the color of white snow; in the Trayastrimsa Heaven, the lightning is like golden flames; In the Caturmaharajika Heaven, the lightning is like the colors of various treasures; in the Great Ocean, the lightning is like red pearls; In the realm of the Kinnaras, the lightning is like the color of lapis lazuli; in the dwelling place of the Dragon Kings, the lightning is like the color of treasures; In the abode of the Yakshas, the lightning is like the color of glass; in the abode of the Asuras, the lightning is like the color of agate; In the realm of Uttarakuru, the lightning is like the color of fire pearls; in Jambudvipa, the lightning is like the color of sapphire; In the other two continents, the color of the lightning is also like the color of the clouds, displaying various magnificence. The thunder in the Paranirmitavasavartin Heaven is like the sound of Brahma; the thunder in the Nirmanarati Heaven is like the sound of a large drum; The thunder in the Tusita Heaven is like the sound of singing; the thunder in the Yama Heaven is like the sound of celestial maidens; In the Trayastrimsa Heaven, the thunder is like the various sounds of the Kinnaras; In the places of the Four Guardian Kings, the thunder is like the sounds produced by the Gandharvas (one of the eight classes of non-human beings, celestial musicians); In the ocean, the thunder is like the sound of two mountains colliding; in the abode of the Kinnaras, the thunder is like the sound of flutes and pipes; In the cities of the dragons, the thunder is like the sound of the Kalavinka (a type of bird); in the abode of the Yakshas, the thunder is like the sound of dragon maidens; In the abode of the Asuras, the thunder is like the sound of celestial drums; in the human realm
中海潮聲。 他化自在雨妙香， 種種雜華為莊嚴； 化樂天雨多羅華， 曼陀羅華及澤香； 兜率天上雨摩尼， 具足種種寶莊嚴， 髻中寶珠如月光， 上妙衣服真金色； 夜摩中雨幢幡蓋， 華鬘涂香妙嚴具， 赤真珠色上好衣， 及以種種眾妓樂； 三十三天如意珠， 堅黑沉水栴檀香， 鬱金雞羅多摩等， 妙華香水相雜雨； 護世城中雨美膳， 色香味具增長力， 亦雨難思眾妙寶， 悉是龍王之所作。 又復于彼大海中， 注雨不斷如車軸， 復雨無盡大寶藏， 亦雨種種莊嚴寶。 緊那羅界雨瓔珞， 眾色蓮華衣及寶， 婆利師迦末利香， 種種樂音皆具足； 諸龍城中雨赤珠； 夜叉城內光摩尼； 阿修羅中雨兵仗， 摧伏一切諸怨敵； 郁單越中雨瓔珞， 亦雨無量上妙華； 弗婆瞿耶二天下， 悉雨種種莊嚴具； 閻浮提雨清凈水， 微細悅澤常應時， 長養眾華及果藥， 成熟一切諸苗稼。 如是無量妙莊嚴， 種種云電及雷雨， 龍王自在悉能作， 而身不動無分別。 彼於世界海中住， 尚能現此難思力， 況入法海具功德， 而不能為大神變！ 彼諸菩薩解脫門， 一切譬
【現代漢語翻譯】 現代漢語譯本 他化自在天（欲界第六天）降下美妙的香雨，用各種各樣的雜花來莊嚴； 化樂天（欲界第五天）降下多羅花（一種白色花），曼陀羅花（一種紅色花）以及芬芳的澤香； 兜率天（欲界第四天）降下摩尼寶珠（如意寶珠），具備各種各樣的寶物莊嚴， 髮髻中的寶珠像月光一樣明亮，還有上等的妙衣，呈現出真正的金色； 夜摩天（欲界第三天）降下幢幡寶蓋，花鬘（花環）、涂香等美妙的裝飾品， 赤真珠色的上好衣服，以及各種各樣的歌舞音樂； 三十三天（欲界第二天）降下如意寶珠，堅硬的黑色沉水香和栴檀香（檀香）， 鬱金香、雞羅香、多摩香等，各種美妙的花香和香水混合降下； 護世城中降下美味的膳食，色香味俱全，能增長力量， 也降下難以思議的各種珍寶，這些都是龍王所創造的。 又在那個大海中，降下像車軸一樣連綿不斷的雨水， 又降下無盡的大寶藏，也降下各種各樣的莊嚴寶物。 緊那羅界（天龍八部之一，歌神）降下瓔珞（用珠玉穿成的裝飾品），各種顏色的蓮花、衣服和寶物， 婆利師迦香、末利香（茉莉花香），各種樂音都具備； 諸龍的城中降下赤珠；夜叉（天龍八部之一，守護神）的城內降下光明的摩尼寶珠； 阿修羅（天龍八部之一，好戰的神）中降下兵器，用來摧毀一切怨敵； 郁單越（四大部洲之一，北俱盧洲）中降下瓔珞，也降下無量上妙的花； 弗婆瞿耶（四大部洲之一，東勝身洲）和二天下（西牛賀洲）都降下各種各樣的莊嚴器具； 閻浮提（四大部洲之一，南贍部洲）降下清凈的水，細微而令人愉悅，經常應時而降， 滋養各種花卉和果藥，使一切莊稼成熟。 像這樣無量美妙的莊嚴，各種各樣的云、電和雷雨， 龍王自在地都能創造，而自身不動，沒有分別心。 他們住在世界海中，尚且能顯現這樣難以思議的力量， 何況進入法海，具備功德，而不能展現大神變呢！ 那些菩薩的解脫門，一切譬喻都不能完全說明。
【English Translation】 English version The Paranirmitavasavartin (the sixth heaven of the desire realm) rains down wonderful fragrant rain, adorned with various kinds of mixed flowers; The Nirmanarati (the fifth heaven of the desire realm) rains down Taraka flowers (a white flower), Mandara flowers (a red flower), and fragrant marsh scents; The Tusita Heaven (the fourth heaven of the desire realm) rains down Mani jewels (wish-fulfilling jewels), adorned with all kinds of treasures, The jewels in the hair bun are as bright as moonlight, and there are also superior wonderful clothes, displaying true golden color; The Yama Heaven (the third heaven of the desire realm) rains down banners, canopies, flower garlands, scented ointments, and other wonderful ornaments, Superior clothes of red pearl color, as well as various kinds of singing and dancing music; The Trayastrimsa Heaven (the second heaven of the desire realm) rains down wish-fulfilling jewels, hard black aloeswood and sandalwood, Turmeric, Kukkuta, Tamala, and other fragrances, mixed with various wonderful flower fragrances and perfumes, rain down; In the cities of the guardians of the world, delicious meals are rained down, complete with color, fragrance, and taste, capable of increasing strength, Also rained down are various inconceivable treasures, all of which are created by the Dragon Kings. Moreover, in that great ocean, rain falls continuously like a cart axle, Also rained down are endless great treasures, and various kinds of ornamental treasures. The Kinnara realm (one of the eight classes of gods and demigods, celestial musicians) rains down necklaces, lotuses of various colors, clothes, and jewels, Parijataka fragrance, Mallika fragrance (jasmine fragrance), and all kinds of musical sounds are complete; In the cities of the dragons, red pearls are rained down; in the cities of the Yakshas (one of the eight classes of gods and demigods, guardians), bright Mani jewels are rained down; In the Asura realm (one of the eight classes of gods and demigods, warlike deities), weapons are rained down, to destroy all enemies; In Uttarakuru (one of the four great continents, the northern continent), necklaces are rained down, and also immeasurable superior wonderful flowers; In Purvavideha (one of the four great continents, the eastern continent) and the two continents (the western continent), all kinds of ornamental implements are rained down; In Jambudvipa (one of the four great continents, the southern continent), pure water is rained down, subtle and pleasing, always falling at the right time, Nourishing various flowers and medicinal fruits, and ripening all crops. Like this, immeasurable wonderful adornments, various kinds of clouds, lightning, and thunder, and rain, The Dragon Kings can freely create, while their bodies remain still, without discrimination. They dwell in the ocean of the world, and are still able to manifest such inconceivable power, How much more so, having entered the ocean of Dharma, possessing merit, could they not manifest great divine transformations! The liberation gates of those Bodhisattvas, all metaphors cannot fully explain.
諭無能顯， 我今以此諸譬諭， 略說于其自在力。 第一智慧廣大慧， 真實智慧無邊慧， 勝慧及以殊勝慧， 如是法門今已說。 此法希有甚奇特， 若人聞已能忍可， 能信能受能贊說， 如是所作甚為難。 世間一切諸凡夫， 信是法者甚難得， 若有勤修清凈福， 以昔因力乃能信。 一切世界諸群生， 少有欲求聲聞乘， 求獨覺者轉復少， 趣大乘者甚難遇。 趣大乘者猶為易， 能信此法倍更難， 況復持誦為人說， 如法修行真實解！ 有以三千大千界， 頂戴一劫身不動， 彼之所作未為難， 信是法者乃為難。 有以手擎十佛剎， 盡於一劫空中住， 彼之所作未為難， 能信此法乃為難。 十剎塵數眾生所， 悉施樂具經一劫， 彼之福德未為勝， 信此法者為最勝。 十剎塵數如來所， 悉皆承事盡一劫， 若於此品能誦持， 其福最勝過于彼。」
時，賢首菩薩說此偈已，十方世界六返震動，魔宮隱蔽，惡道休息。十方諸佛普現其前，各以右手而摩其頂，同聲贊言：「善哉！善哉！快說此法！我等一切悉皆隨喜。」
大方廣佛華嚴經卷第十五 大正藏第 10 冊 No. 0279
【現代漢語翻譯】 現代漢語譯本 無法用言語完全展現， 我今天用這些比喻， 簡略地說一下它的自在力量。 第一是智慧廣大無邊的智慧， 真實不虛的智慧，無邊無際的智慧， 殊勝的智慧以及更加殊勝的智慧， 這樣的法門現在已經說了。 這個法非常稀有且奇特， 如果有人聽了能夠接受認可， 能夠相信、接受、讚歎宣說， 這樣的行為是非常難得的。 世間一切的凡夫俗子， 能夠相信這個法的人非常少， 如果有勤奮修行清凈福德的人， 憑藉過去世的因緣才能相信。 一切世界的所有眾生， 很少有人想要追求聲聞乘（Sravakayana，小乘佛教）， 追求獨覺乘（Pratyekabuddhayana，緣覺乘）的人更少， 能夠趣向大乘（Mahayana，菩薩乘）的人非常難遇到。 趣向大乘的人還算容易， 能夠相信這個法就更加困難了， 更何況是受持讀誦併爲他人宣說， 如法修行並真實理解！ 有人用三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的最大世界） 頂戴在頭上，經歷一劫（kalpa，佛教時間單位）身體不動， 他所做的還不算難， 能夠相信這個法才是難的。 有人用手托起十個佛剎（Buddha-ksetra，佛所教化的世界）， 在空中停留一劫的時間， 他所做的還不算難， 能夠相信這個法才是難的。 用十個佛剎的微塵數那麼多的眾生， 都給予他們快樂的器具，經歷一劫的時間， 他所獲得的福德還不算最殊勝， 能夠相信這個法才是最殊勝的。 在十個佛剎的微塵數那麼多的如來（Tathagata，佛的稱號）面前， 都承事供養他們，經歷一劫的時間， 如果能夠對此品（指本段經文）受持讀誦， 他的福德是最殊勝的，超過前面所說的。 當時，賢首菩薩（Bhadrapala Bodhisattva）說完這偈頌后，十方世界六次震動，魔宮隱蔽，惡道休息。十方諸佛普遍顯現在他面前，各自用右手摩他的頭頂，同聲讚歎說：『善哉！善哉！你說的這個法太好了！我們一切都隨喜讚歎。』 《大方廣佛華嚴經》卷第十五
【English Translation】 English version It cannot be fully expressed in words, I will now use these parables, To briefly describe its power of self-mastery. First is the wisdom that is vast and boundless, The true and real wisdom, the wisdom without limits, The superior wisdom and the even more superior wisdom, Such a Dharma gate has now been spoken. This Dharma is extremely rare and extraordinary, If someone hears it and can accept and acknowledge it, Can believe, receive, and praise and proclaim it, Such an action is very difficult to achieve. All the ordinary beings in the world, Those who can believe in this Dharma are very few, If there are those who diligently cultivate pure merit, They can believe it due to the power of past causes. All living beings in all the worlds, Few desire to seek the Sravakayana (the Vehicle of Hearers, Hinayana Buddhism), Even fewer seek the Pratyekabuddhayana (the Vehicle of Solitary Buddhas), Those who turn towards the Mahayana (the Great Vehicle, Bodhisattva path) are very rare to encounter. Turning towards the Mahayana is still relatively easy, Being able to believe in this Dharma is even more difficult, Let alone upholding, reciting, and proclaiming it to others, Practicing according to the Dharma and truly understanding it! If someone were to carry the Trisahasra-Mahasahasra-lokadhatu (the great three-thousand world system, the largest world in Buddhist cosmology) on their head, For one kalpa (an eon, a unit of time in Buddhism) without moving their body, What they have done is not considered difficult, Being able to believe in this Dharma is what is difficult. If someone were to hold up ten Buddha-ksetras (Buddha-fields, the world where a Buddha teaches) with their hands, And remain in the air for one kalpa, What they have done is not considered difficult, Being able to believe in this Dharma is what is difficult. If one were to give all the beings, as numerous as the dust particles in ten Buddha-ksetras, All the means of happiness for one kalpa, The merit they have gained is not the most supreme, Being able to believe in this Dharma is the most supreme. If one were to serve and make offerings to all the Tathagatas (the title of a Buddha) as numerous as the dust particles in ten Buddha-ksetras, For one kalpa, If one can uphold and recite this chapter (referring to this section of the scripture), Their merit is the most supreme, surpassing what was mentioned before. At that time, after Bhadrapala Bodhisattva spoke this verse, the ten directions of the world shook six times, the palaces of demons were hidden, and the evil paths rested. All the Buddhas in the ten directions appeared before him, each placing their right hand on his head, and praised in unison: 'Excellent! Excellent! You have spoken this Dharma so well! We all rejoice and praise it.' The Avatamsaka Sutra, Volume 15
大方廣佛華嚴經
大方廣佛華嚴經卷第十六
于闐國三藏實叉難陀奉 制譯
升須彌山頂品第十三
爾時，如來威神力故，十方一切世界，一一四天下閻浮提中，悉見如來坐于樹下，各有菩薩承佛神力而演說法，靡不自謂恒對於佛。
爾時，世尊不離一切菩提樹下，而上升須彌，向帝釋殿。
時，天帝釋在妙勝殿前遙見佛來，即以神力莊嚴此殿，置普光明藏師子之座，其座悉以妙寶所成：十千層級迥極莊嚴，十千金網彌覆其上，十千種帳、十千種蓋週迴間列，十千繒綺以為垂帶，十千珠瓔周遍交絡，十千衣服敷布座上，十千天子、十千梵王前後圍繞，十千光明而為照耀。爾時，帝釋奉為如來敷置座已，曲躬合掌，恭敬向佛而作是言：「善來世尊！善來善逝！善來如來、應、正等覺！唯愿哀愍，處此宮殿！」
爾時，世尊即受其請，入妙勝殿；十方一切諸世界中，悉亦如是。爾時，帝釋以佛神力，諸宮殿中所有樂音自然止息，即自憶念過去佛所種諸善根而說頌言：
「迦葉如來具大悲， 諸吉祥中最無上， 彼佛曾來入此殿， 是故此處最吉祥。 拘那牟尼見無礙， 諸吉祥中最無上， 彼佛曾來入此殿， 是故此處最吉祥。 迦羅鳩馱如金山，
【現代漢語翻譯】 現代漢語譯本 《大方廣佛華嚴經》卷第十六 于闐國三藏實叉難陀（Siksananda）奉旨翻譯 升須彌山頂品第十三 當時，由於如來的威神力，十方一切世界，每一個四天下閻浮提（Jambudvipa）中，都看見如來坐在菩提樹下，各有菩薩承佛的神力而演說佛法，沒有一個不認為自己是恒常面對著佛陀。 當時，世尊沒有離開任何一棵菩提樹下，就上升到須彌山（Mount Sumeru），前往帝釋（Indra）的宮殿。 當時，天帝釋在妙勝殿前遠遠看見佛陀到來，就用神力莊嚴這座宮殿，設定了普光明藏師子之座，這個座位全部用珍貴的寶物製成：有一萬層臺階，極其莊嚴，一萬張金網覆蓋在上面，一萬種帳幔、一萬種寶蓋環繞排列，一萬條絲綢綵帶垂掛下來，一萬串珠寶瓔珞交錯環繞，一萬件衣服鋪在座位上，一萬個天子、一萬個梵王前後圍繞，一萬道光明照耀著。 當時，帝釋為如來鋪設好座位后，彎腰合掌，恭敬地向佛陀說道：『善來世尊！善來善逝！善來如來、應、正等覺！唯愿您慈悲，在此宮殿安住！』 當時，世尊接受了帝釋的邀請，進入妙勝殿；十方一切世界中，也都是這樣。當時，帝釋憑藉佛陀的神力，所有宮殿中的音樂自然停止，他回憶起過去佛所種下的各種善根，於是說了這首偈頌： 『迦葉如來（Kasyapa Buddha）具大悲，在一切吉祥中最無上，這位佛陀曾經來到這座宮殿，因此這裡最吉祥。 拘那牟尼（Kanakamuni Buddha）見解無礙，在一切吉祥中最無上，這位佛陀曾經來到這座宮殿，因此這裡最吉祥。 迦羅鳩馱（Krakucchanda Buddha）如金山一般，
【English Translation】 English version The Great Extensive Buddha Flower Adornment Sutra, Volume 16 Translated under imperial decree by Tripiṭaka Master Śikṣānanda of Khotan Chapter 13: Ascending Mount Sumeru At that time, due to the majestic spiritual power of the Tathagata, in each of the four continents of Jambudvipa in all the worlds of the ten directions, all saw the Tathagata sitting under the Bodhi tree, each with Bodhisattvas expounding the Dharma by the power of the Buddha, and none did not think that they were constantly facing the Buddha. At that time, the World Honored One, without leaving any of the Bodhi trees, ascended Mount Sumeru and went towards the palace of Indra. At that time, the heavenly king Indra, seeing the Buddha coming from afar in front of the Wonderful Victory Palace, immediately adorned the palace with his spiritual power, and placed a Lion Throne of the Universal Light Treasury. The throne was entirely made of precious jewels: it had ten thousand tiers, extremely magnificent, covered with ten thousand golden nets, surrounded by ten thousand kinds of canopies and ten thousand kinds of parasols, with ten thousand silk ribbons hanging down, ten thousand strings of jeweled necklaces intertwined, ten thousand garments spread on the throne, surrounded by ten thousand heavenly sons and ten thousand Brahma kings, and illuminated by ten thousand lights. At that time, after Indra had prepared the seat for the Tathagata, he bowed, joined his palms, and respectfully said to the Buddha: 'Welcome, World Honored One! Welcome, Well-Gone One! Welcome, Tathagata, Arhat, Samyak-sambuddha! May you have compassion and reside in this palace!' At that time, the World Honored One accepted the invitation and entered the Wonderful Victory Palace; it was the same in all the worlds of the ten directions. At that time, by the spiritual power of the Buddha, all the music in the palaces naturally ceased, and Indra, recalling the various roots of goodness planted by the Buddhas of the past, spoke this verse: 'Kasyapa Buddha, with great compassion, is the most supreme among all auspiciousness. That Buddha once came to this palace, therefore this place is most auspicious. Kanakamuni Buddha, with unobstructed insight, is the most supreme among all auspiciousness. That Buddha once came to this palace, therefore this place is most auspicious. Krakucchanda Buddha, like a golden mountain,
諸吉祥中最無上， 彼佛曾來入此殿， 是故此處最吉祥。 毗舍浮佛無三垢， 諸吉祥中最無上， 彼佛曾來入此殿， 是故此處最吉祥。 尸棄如來離分別， 諸吉祥中最無上， 彼佛曾來入此殿， 是故此處最吉祥。 毗婆尸佛如滿月， 諸吉祥中最無上， 彼佛曾來入此殿， 是故此處最吉祥。 弗沙明達第一義， 諸吉祥中最無上， 彼佛曾來入此殿， 是故此處最吉祥。 提舍如來辯無礙， 諸吉祥中最無上， 彼佛曾來入此殿， 是故此處最吉祥。 波頭摩佛凈無垢， 諸吉祥中最無上， 彼佛曾來入此殿， 是故此處最吉祥。 然燈如來大光明， 諸吉祥中最無上， 彼佛曾來入此殿， 是故此處最吉祥。」
如此世界中，忉利天王以如來神力故，偈贊十佛所有功德；十方世界諸釋天王，悉亦如是贊佛功德。爾時，世尊入妙勝殿，結跏趺坐。此殿忽然廣博寬容，如其天眾諸所住處；十方世界，悉亦如是。
須彌頂上偈贊品第十四
爾時，佛神力故，十方各有一大菩薩，一一各與佛剎微塵數菩薩俱，從百佛剎微塵數國土外諸世界中而來集會，其名曰：法慧菩薩、一切慧菩薩、勝慧菩薩、功德慧菩薩、精進慧菩薩、善
【現代漢語翻譯】 現代漢語譯本 在所有吉祥的事物中，這是最無上的吉祥。 因為彼佛（指過去佛）曾來過這座殿堂，所以這裡是最吉祥的地方。 毗舍浮佛（Vipasyin Buddha）沒有三種煩惱，在所有吉祥的事物中，這是最無上的吉祥。 因為彼佛曾來過這座殿堂，所以這裡是最吉祥的地方。 尸棄如來（Sikhin Buddha）遠離分別，在所有吉祥的事物中，這是最無上的吉祥。 因為彼佛曾來過這座殿堂，所以這裡是最吉祥的地方。 毗婆尸佛（Visvabhu Buddha）如同滿月，在所有吉祥的事物中，這是最無上的吉祥。 因為彼佛曾來過這座殿堂，所以這裡是最吉祥的地方。 弗沙佛（Krakucchanda Buddha）明達第一義諦，在所有吉祥的事物中，這是最無上的吉祥。 因為彼佛曾來過這座殿堂，所以這裡是最吉祥的地方。 提舍如來（Kanakamuni Buddha）辯才無礙，在所有吉祥的事物中，這是最無上的吉祥。 因為彼佛曾來過這座殿堂，所以這裡是最吉祥的地方。 波頭摩佛（Kasyapa Buddha）清凈無垢，在所有吉祥的事物中，這是最無上的吉祥。 因為彼佛曾來過這座殿堂，所以這裡是最吉祥的地方。 燃燈如來（Dipankara Buddha）具有大光明，在所有吉祥的事物中，這是最無上的吉祥。 因為彼佛曾來過這座殿堂，所以這裡是最吉祥的地方。 在這個世界中，忉利天王（Trayastrimsa）因為如來的神力，用偈頌讚嘆了十方諸佛的所有功德；十方世界的所有釋天王（Sakra），也都像這樣讚歎佛的功德。那時，世尊進入妙勝殿，結跏趺坐。這座殿堂忽然變得廣闊寬容，如同天眾所居住的地方；十方世界，也都像這樣。 須彌山頂偈贊品第十四 那時，因為佛的神力，十方各有一位大菩薩，每一位都與佛剎微塵數（不可計量的數量）的菩薩一起，從百佛剎微塵數國土之外的世界而來，他們的名字是：法慧菩薩、一切慧菩薩、勝慧菩薩、功德慧菩薩、精進慧菩薩、善慧菩薩、智慧菩薩、日慧菩薩、月慧菩薩、寶慧菩薩。
【English Translation】 English version Among all auspicious things, this is the most supreme auspiciousness. Because that Buddha (referring to past Buddhas) once came to this hall, this place is the most auspicious. Vipasyin Buddha (毗舍浮佛) is without the three defilements, among all auspicious things, this is the most supreme auspiciousness. Because that Buddha once came to this hall, this place is the most auspicious. Sikhin Buddha (尸棄如來) is free from discrimination, among all auspicious things, this is the most supreme auspiciousness. Because that Buddha once came to this hall, this place is the most auspicious. Visvabhu Buddha (毗婆尸佛) is like the full moon, among all auspicious things, this is the most supreme auspiciousness. Because that Buddha once came to this hall, this place is the most auspicious. Krakucchanda Buddha (弗沙佛) is clear about the ultimate truth, among all auspicious things, this is the most supreme auspiciousness. Because that Buddha once came to this hall, this place is the most auspicious. Kanakamuni Buddha (提舍如來) has unobstructed eloquence, among all auspicious things, this is the most supreme auspiciousness. Because that Buddha once came to this hall, this place is the most auspicious. Kasyapa Buddha (波頭摩佛) is pure and without defilement, among all auspicious things, this is the most supreme auspiciousness. Because that Buddha once came to this hall, this place is the most auspicious. Dipankara Buddha (燃燈如來) has great light, among all auspicious things, this is the most supreme auspiciousness. Because that Buddha once came to this hall, this place is the most auspicious. In this world, the Trayastrimsa (忉利天王) king, due to the power of the Tathagata, praised the merits of all the Buddhas of the ten directions with verses; all the Sakra (釋天王) kings of the ten directions also praised the merits of the Buddha in this way. At that time, the World Honored One entered the Wondrous Victory Hall and sat in the lotus position. This hall suddenly became vast and spacious, like the places where the heavenly beings dwell; the ten directions were also like this. Chapter Fourteen: Verses of Praise on the Summit of Mount Sumeru At that time, due to the Buddha's power, from each of the ten directions, there came a great Bodhisattva, each accompanied by Bodhisattvas as numerous as the dust particles of a Buddha-field (an immeasurable number), from worlds beyond the number of dust particles of a hundred Buddha-fields. Their names were: Bodhisattva Dharma Wisdom, Bodhisattva All Wisdom, Bodhisattva Superior Wisdom, Bodhisattva Merit Wisdom, Bodhisattva Diligent Wisdom, Bodhisattva Good Wisdom, Bodhisattva Wisdom, Bodhisattva Sun Wisdom, Bodhisattva Moon Wisdom, and Bodhisattva Treasure Wisdom.
慧菩薩、智慧菩薩、真實慧菩薩、無上慧菩薩、堅固慧菩薩。所從來土，所謂：因陀羅華世界、波頭摩華世界、寶華世界、優缽羅華世界、金剛華世界、妙香華世界、悅意華世界、阿盧那華世界、那羅陀華世界、虛空華世界。各于佛所凈修梵行，所謂：殊特月佛、無盡月佛、不動月佛、風月佛、水月佛、解脫月佛、無上月佛、星宿月佛、清凈月佛、明瞭月佛。是諸菩薩至佛所已，頂禮佛足；隨所來方，各化作毗盧遮那藏師子之座，于其座上結跏趺坐。如此世界中，須彌頂上，菩薩來集；一切世界，悉亦如是，彼諸菩薩所有名字、世界、佛號，悉等無別。爾時，世尊從兩足指放百千億妙色光明，普照十方一切世界須彌頂上帝釋宮中，佛及大眾靡不皆現。
爾時，法慧菩薩承佛威神，普觀十方而說頌曰：
「佛放凈光明， 普見世導師， 須彌山王頂， 妙勝殿中住。 一切釋天王， 請佛入宮殿， 悉以十妙頌， 稱讚諸如來。 彼諸大會中， 所有菩薩眾， 皆從十方至， 化座而安坐。 彼會諸菩薩， 皆同我等名， 所從諸世界， 名字亦如是。 本國諸世尊， 名號悉亦同， 各于其佛所， 凈修無上行。 佛子汝應觀， 如來自在力， 一切閻浮提，
【現代漢語翻譯】 現代漢語譯本 有慧菩薩（擁有智慧的菩薩）、智慧菩薩（以智慧為特長的菩薩）、真實慧菩薩（擁有真實智慧的菩薩）、無上慧菩薩（擁有無上智慧的菩薩）、堅固慧菩薩（擁有堅定智慧的菩薩）。他們所來自的國土，分別是：因陀羅華世界（Indra flower world）、波頭摩華世界（Padma flower world）、寶華世界（Treasure flower world）、優缽羅華世界（Utpala flower world）、金剛華世界（Vajra flower world）、妙香華世界（Wonderful fragrance flower world）、悅意華世界（Pleasing flower world）、阿盧那華世界（Aruna flower world）、那羅陀華世界（Narada flower world）、虛空華世界（Space flower world）。他們各自在佛陀那裡清凈修行梵行，這些佛陀分別是：殊特月佛（Special moon Buddha）、無盡月佛（Endless moon Buddha）、不動月佛（Immovable moon Buddha）、風月佛（Wind moon Buddha）、水月佛（Water moon Buddha）、解脫月佛（Liberation moon Buddha）、無上月佛（Supreme moon Buddha）、星宿月佛（Star moon Buddha）、清凈月佛（Pure moon Buddha）、明瞭月佛（Clear moon Buddha）。這些菩薩到達佛陀所在之處后，頂禮佛足；然後各自在所來的方向，化現出毗盧遮那藏（Vairocana's treasury）獅子座，在座位上結跏趺坐。就像這個世界中，須彌山頂上，菩薩們聚集一樣；一切世界，也都是如此，那些菩薩的名字、世界、佛號，都相同沒有差別。那時，世尊從兩足的腳趾放出百千億種美妙顏色的光明，普遍照耀十方一切世界須彌山頂上的帝釋宮中，佛陀和大眾都清晰顯現。 這時，法慧菩薩（Dharma Wisdom Bodhisattva）承蒙佛陀的威神之力，普遍觀察十方，然後說頌道： 『佛陀放出清凈的光明，普遍照見世間的導師，他住在須彌山王的頂上，美妙殊勝的宮殿中。 一切釋天王（Shakra, king of devas），都請佛陀進入宮殿，他們都用十種美妙的頌歌，稱讚諸位如來。 那些大會之中，所有的菩薩眾，都從十方來到，化現出座位安坐。 那些會中的菩薩，都和我們同名，他們所來自的各個世界，名字也都是如此。 他們本國的諸位世尊，名號也都是相同的，他們各自在自己的佛陀那裡，清凈地修行無上的行為。 佛子啊，你應該觀察，如來自在的力量，一切閻浮提（Jambudvipa）'
【English Translation】 English version Bodhisattva of Wisdom, Bodhisattva of Intelligence, Bodhisattva of True Wisdom, Bodhisattva of Supreme Wisdom, Bodhisattva of Firm Wisdom. The lands from which they came are: Indra flower world, Padma flower world, Treasure flower world, Utpala flower world, Vajra flower world, Wonderful fragrance flower world, Pleasing flower world, Aruna flower world, Narada flower world, Space flower world. Each of them purified their Brahma conduct under their respective Buddhas, namely: Special moon Buddha, Endless moon Buddha, Immovable moon Buddha, Wind moon Buddha, Water moon Buddha, Liberation moon Buddha, Supreme moon Buddha, Star moon Buddha, Pure moon Buddha, Clear moon Buddha. These Bodhisattvas, having arrived at the Buddha's place, bowed at the Buddha's feet; then, from the direction they came, each transformed a lion throne of Vairocana's treasury, and sat in full lotus posture on their thrones. Just as in this world, on the summit of Mount Sumeru, the Bodhisattvas gathered; so it is in all worlds, the names of those Bodhisattvas, their worlds, and the Buddhas' names are all the same without difference. At that time, the World Honored One emitted hundreds of thousands of billions of wondrously colored lights from the toes of both feet, universally illuminating the palaces of the Devas on the summit of Mount Sumeru in all directions, and the Buddha and the assembly all appeared clearly. At that time, Bodhisattva Dharma Wisdom, empowered by the Buddha's majestic spiritual power, observed the ten directions and spoke in verse: 'The Buddha emits pure light, universally seeing the guide of the world, He dwells on the summit of Mount Sumeru, in a wondrous and magnificent palace. All the Shakra, kings of devas, invite the Buddha into the palace, They all use ten wondrous verses, to praise all the Tathagatas. In that great assembly, all the Bodhisattvas, have come from the ten directions, transforming seats and sitting peacefully. Those Bodhisattvas in the assembly, all have the same names as us, The names of the worlds from which they came, are also the same. The World Honored Ones of their native lands, their names are also the same, Each of them, under their respective Buddhas, purely cultivate the supreme conduct. Oh, sons of the Buddha, you should observe, the Tathagata's power of freedom, all of Jambudvipa'
皆言佛在中。 我等今見佛， 住于須彌頂， 十方悉亦然， 如來自在力。 一一世界中， 發心求佛道， 依于如是愿， 修習菩提行。 佛以種種身， 遊行遍世間， 法界無所礙， 無能測量者。 慧光恒普照， 世闇悉除滅， 一切無等倫， 云何可測知！」
爾時，一切慧菩薩承佛威力，普觀十方而說頌言：
「假使百千劫， 常見於如來， 不依真實義， 而觀救世者。 是人取諸相， 增長癡惑網， 繫縛生死獄， 盲冥不見佛。 觀察于諸法， 自性無所有， 如其生滅相， 但是假名說。 一切法無生， 一切法無滅， 若能如是解， 諸佛常現前。 法性本空寂， 無取亦無見， 性空即是佛， 不可得思量。 若知一切法， 體性皆如是， 斯人則不為， 煩惱所染著。 凡夫見諸法， 但隨於相轉， 不了法無相， 以是不見佛。 牟尼離三世， 諸相悉具足， 住于無所住， 普遍而不動。 我觀一切法， 皆悉得明瞭， 今見於如來， 決定無有疑。 法慧先已說， 如來真實性， 我從彼了知， 菩提難思議。」
爾時，勝慧菩薩承佛威力
【現代漢語翻譯】 現代漢語譯本 他們都說佛陀就在這裡。 我們現在看見佛陀，安住在須彌山頂（佛教中的聖山）， 十方世界也都是這樣，這是如來（佛陀的稱號）自在的力量。 在每一個世界中，都有眾生髮心尋求佛道， 依據這樣的願望，修習菩提（覺悟）的修行。 佛陀以種種化身，遍佈世間， 法界（宇宙）無所障礙，沒有人能夠測量佛陀的境界。 佛陀的智慧之光恒常普照，世間的黑暗都被消除， 一切都無與倫比，怎麼可能被測知呢！』
這時，一切慧菩薩（菩薩名）承蒙佛陀的威神之力，普遍觀察十方世界，然後說頌：
『即使經過百千劫的時間，常常看見如來， 如果不依據真實的意義，而觀察救世者（佛陀）， 這個人就會執著于各種表象，增長愚癡迷惑的羅網， 被束縛在生死的牢獄中，盲目而看不見佛陀。 觀察一切諸法，自性本來空無所有， 如同它們的生滅現象，都只是假借名稱來說明。 一切法沒有生起，一切法也沒有滅亡， 如果能夠這樣理解，諸佛就會常常顯現在眼前。 法的本性本來就是空寂的，沒有執取也沒有能見， 性空就是佛，不可用思量來理解。 如果知道一切法的體性都是如此， 這個人就不會被煩惱所污染和執著。 凡夫看見諸法，只是隨著表象而轉動， 不瞭解法沒有表象，因此看不見佛陀。 牟尼（佛陀的稱號）超越過去、現在、未來三世，各種表象都圓滿具足， 安住在無所住的狀態，普遍存在而不動搖。 我觀察一切法，都能夠明瞭， 現在看見如來，心中決定沒有疑惑。 法慧（菩薩名）先前已經說了，如來的真實本性， 我從他那裡瞭解，菩提（覺悟）是難以思議的。』
這時，勝慧菩薩（菩薩名）承蒙佛陀的威神之力
【English Translation】 English version They all say the Buddha is here. We now see the Buddha, residing on the summit of Mount Sumeru (a sacred mountain in Buddhism), The same is true in all ten directions; such is the power of the Tathagata (an epithet of the Buddha). In each and every world, beings aspire to seek the path of Buddhahood, Based on such vows, they cultivate the practices of Bodhi (enlightenment). The Buddha manifests in various forms, pervading the world, The Dharma realm (universe) is without obstruction, and no one can measure the Buddha's realm. The light of the Buddha's wisdom constantly shines, eliminating the darkness of the world, Everything is unparalleled; how can it be measured!'
At that time, the Bodhisattva Sarva-mati (Bodhisattva's name), empowered by the Buddha's majestic power, observed the ten directions and spoke in verse:
'Even if one were to see the Tathagata for hundreds of thousands of kalpas (eons), If one does not observe the savior (Buddha) according to the true meaning, That person will grasp at appearances, increasing the net of ignorance and delusion, Bound in the prison of birth and death, blind and unable to see the Buddha. Observing all dharmas (phenomena), their self-nature is originally empty, Like their arising and ceasing appearances, they are merely provisional names. All dharmas are without arising, all dharmas are without ceasing, If one can understand in this way, all Buddhas will always appear before one. The nature of Dharma is originally empty and still, without grasping or seeing, Emptiness of nature is the Buddha; it cannot be comprehended by thought. If one knows that the essence of all dharmas is like this, That person will not be defiled or attached by afflictions. Ordinary people see dharmas, merely following appearances, Not understanding that dharmas are without appearances, therefore they do not see the Buddha. Muni (an epithet of the Buddha) transcends the three times (past, present, future), all appearances are fully complete, Residing in the state of non-abiding, universally present and yet unmoving. I observe all dharmas, and I am able to understand them clearly, Now I see the Tathagata, and I have no doubt. Dharma-mati (Bodhisattva's name) has already spoken of the true nature of the Tathagata, From him, I understand that Bodhi (enlightenment) is inconceivable.'
At that time, the Bodhisattva Uttara-mati (Bodhisattva's name), empowered by the Buddha's majestic power
，普觀十方而說頌言：
「如來大智慧， 希有無等倫， 一切諸世間， 思惟莫能及。 凡夫妄觀察， 取相不如理， 佛離一切相， 非彼所能見。 迷惑無知者， 妄取五蘊相， 不了彼真性， 是人不見佛。 了知一切法， 自性無所有， 如是解法性， 則見盧舍那。 因前五蘊故， 后蘊相續起， 於此性了知， 見佛難思議。 譬如闇中寶， 無燈不可見， 佛法無人說， 雖慧莫能了。 亦如目有翳， 不見凈妙色， 如是不凈心， 不見諸佛法。 又如明凈日， 瞽者莫能見， 無有智慧心， 終不見諸佛。 若能除眼翳， 舍離於色想， 不見於諸法， 則得見如來。 一切慧先說， 諸佛菩提法， 我從於彼聞， 得見盧舍那。」
爾時，功德慧菩薩承佛威力，普觀十方而說頌言：
「諸法無真實， 妄取真實相， 是故諸凡夫， 輪迴生死獄。 言辭所說法， 小智妄分別， 是故生障礙， 不了于自心。 不能了自心， 云何知正道？ 彼由顛倒慧， 增長一切惡。 不見諸法空， 恒受生死苦， 斯人未能有， 清凈法眼故。 我昔受眾苦， 由我不
【現代漢語翻譯】 現代漢語譯本 普遍觀察十方世界，並以偈頌說道： 『如來的大智慧，稀有無比，無與倫比， 一切世間眾生，思慮都無法企及。 凡夫俗子妄加觀察，執著于表象，不合真理， 佛陀超越一切表象，不是他們所能見到的。 迷惑無知的人，妄自執著於五蘊（色、受、想、行、識）的表象， 不瞭解它們的真實本性，這樣的人是見不到佛的。 如果能了知一切法，其自性本無所有， 如此理解法的本性，就能見到盧舍那佛（報身佛）。 因為前五蘊的緣故，后五蘊相續生起， 如果能對此本性有所了知，就能見到佛陀不可思議的境界。 譬如黑暗中的寶藏，沒有燈光就無法看見， 佛法如果沒有人宣說，即使有智慧也無法瞭解。 又如眼睛被翳障蔽，看不見清凈美好的顏色， 同樣，不凈的心，也看不見諸佛的法。 又如明亮的太陽，盲人無法看見， 沒有智慧的心，終究見不到諸佛。 如果能去除眼中的翳障，捨棄對色相的執著， 不執著於一切法，就能見到如來。 一切智慧先宣說，諸佛的菩提法， 我從他們那裡聽聞，才得以見到盧舍那佛。』 當時，功德慧菩薩承蒙佛陀的威神之力，普遍觀察十方世界，並以偈頌說道： 『諸法本無真實，只是妄自執著于真實之相， 因此，凡夫俗子，在生死輪迴的牢獄中受苦。 言辭所表達的法，小智慧的人妄加分別， 因此產生障礙，不能瞭解自己的本心。 不能瞭解自己的本心，又如何能知道正道？ 他們由於顛倒的智慧，增長一切惡業。 看不見諸法皆空，恒常遭受生死之苦， 這樣的人，未能擁有清凈的法眼。 我過去遭受種種苦難，都是因為我
【English Translation】 English version Having observed the ten directions, he spoke in verse: 'The Tathagata's great wisdom is rare, unparalleled, All beings in the world cannot fathom it with their thoughts. Ordinary people observe with delusion, clinging to appearances, not in accordance with the truth, The Buddha transcends all appearances, not something they can see. Those who are deluded and ignorant, falsely cling to the appearances of the five skandhas (form, feeling, perception, mental formations, consciousness), Not understanding their true nature, such people cannot see the Buddha. If one can understand that all dharmas are inherently without self-nature, Understanding the nature of dharmas in this way, one can see Vairocana (the Sambhogakaya Buddha). Because of the previous five skandhas, the subsequent five skandhas arise in succession, If one can understand this nature, one can see the inconceivable realm of the Buddha. It is like a treasure in the dark, which cannot be seen without a lamp, If the Dharma is not spoken, even with wisdom, one cannot understand it. It is also like eyes covered by cataracts, unable to see pure and beautiful colors, Similarly, an impure mind cannot see the Buddhas' Dharma. It is also like the bright sun, which the blind cannot see, Without a wise mind, one will ultimately not see the Buddhas. If one can remove the cataracts from the eyes, abandoning attachment to form, Not clinging to any dharmas, one can see the Tathagata. All wisdom first proclaims the Bodhi Dharma of the Buddhas, I heard it from them, and thus was able to see Vairocana.' At that time, Bodhisattva Merit Wisdom, empowered by the Buddha's majestic power, observed the ten directions and spoke in verse: 'All dharmas are not real, but falsely clinging to the appearance of reality, Therefore, ordinary people suffer in the prison of samsara. The Dharma expressed in words is falsely discriminated by those of little wisdom, Therefore, obstacles arise, and they cannot understand their own minds. If one cannot understand one's own mind, how can one know the right path? Due to their inverted wisdom, they increase all evil deeds. Not seeing that all dharmas are empty, they constantly suffer the pain of birth and death, Such people have not yet attained the pure Dharma eye. I suffered many hardships in the past, all because of my
見佛， 故當凈法眼， 觀其所應見。 若得見於佛， 其心無所取， 此人則能見， 如佛所知法。 若見佛真法， 則名大智者， 斯人有凈眼， 能觀察世間。 無見即是見， 能見一切法， 於法若有見， 此則無所見。 一切諸法性， 無生亦無滅， 奇哉大導師， 自覺能覺他。 勝慧先已說， 如來所悟法， 我等從彼聞， 能知佛真性。」
爾時，精進慧菩薩承佛威力，觀察十方而說頌言：
「若住于分別， 則壞清凈眼， 愚癡邪見增， 永不見諸佛。 若能了邪法， 如實不顛倒， 知妄本自真， 見佛則清凈。 有見則為垢， 此則未為見， 遠離於諸見， 如是乃見佛。 世間言語法， 眾生妄分別， 知世皆無生， 乃是見世間。 若見見世間， 見則世間相， 如實等無異， 此名真見者。 若見等無異， 於物不分別， 是見離諸惑， 無漏得自在。 諸佛所開示， 一切分別法， 是悉不可得， 彼性清凈故。 法性本清凈， 如空無有相， 一切無能說， 智者如是觀。 遠離於法想， 不樂一切法， 此亦無所修， 能見大牟尼。 如德慧
【現代漢語翻譯】 現代漢語譯本 要見到佛，就應當凈化法眼（能洞察真理的智慧之眼），觀察他所應見之物。 如果能見到佛，心中沒有任何執取，這個人就能見到如佛所知的法。 如果見到佛的真法，就稱為大智者，這樣的人有清凈的眼睛，能觀察世間。 無見即是真見，能見到一切法，如果對法有所見，那就什麼也見不到。 一切諸法的本性，無生也無滅，奇哉偉大的導師，自己覺悟也能使他人覺悟。 殊勝的智慧早已說過，如來（佛的稱號）所領悟的法，我們從那裡聽聞，能瞭解佛的真性。
這時，精進慧菩薩（菩薩名，代表精進的智慧）承佛的威神力，觀察十方而說偈頌：
如果執著于分別，就會破壞清凈的眼睛，愚癡邪見增長，永遠見不到諸佛。 如果能瞭解邪法，如實而不顛倒，知道虛妄的本性是真實，見到佛就清凈了。 有所見就是污垢，這還不是真正的見，遠離一切見解，這樣才能見到佛。 世間的言語和法則，都是眾生虛妄的分別，知道世間本無生，才是真正見到世間。 如果認為能見到世間，所見到的只是世間的表象，如實觀察一切平等無異，這才是真正的見者。 如果能見到一切平等無異，對事物不加分別，這種見解就能遠離迷惑，無漏而得自在。 諸佛所開示的一切分別法，都是不可得的，因為它們的本性是清凈的。 法的本性本來清凈，如虛空一樣沒有形相，一切都無法言說，智者應當這樣觀察。 遠離對法的執著，不貪戀一切法，這樣也無所修，就能見到大牟尼（佛的稱號）。 如德慧（菩薩名）所說
【English Translation】 English version To see the Buddha, one should purify the Dharma eye (the eye of wisdom that can see the truth), and observe what should be seen. If one can see the Buddha and has no attachment in their heart, this person can see the Dharma as the Buddha knows it. If one sees the true Dharma of the Buddha, they are called a great wise person. Such a person has pure eyes and can observe the world. Non-seeing is true seeing, capable of seeing all Dharmas. If one has a view of Dharma, then one sees nothing. The nature of all Dharmas is neither born nor destroyed. How wonderful is the great teacher, who is self-enlightened and can enlighten others. The supreme wisdom has already spoken of the Dharma that the Tathagata (an epithet of the Buddha) has realized. We have heard it from there and can understand the true nature of the Buddha.
At that time, Bodhisattva (a being on the path to Buddhahood) Diligent Wisdom, empowered by the Buddha's spiritual power, observed the ten directions and spoke in verse:
If one dwells in discrimination, one will destroy the pure eye. Ignorance and wrong views will increase, and one will never see the Buddhas. If one can understand the evil Dharma, truly and without inversion, knowing that the nature of delusion is true, seeing the Buddha becomes pure. Having a view is a defilement; this is not true seeing. To be free from all views is how one sees the Buddha. The language and laws of the world are the false discriminations of sentient beings. Knowing that the world is unborn is to truly see the world. If one thinks they can see the world, what they see is only the appearance of the world. To observe everything as equal and without difference is to be a true seer. If one can see everything as equal and without difference, and does not discriminate against things, this seeing is free from delusion, without outflows, and attains freedom. All the discriminating Dharmas that the Buddhas have revealed are unattainable because their nature is pure. The nature of Dharma is originally pure, like space without form. Everything is unspeakable. The wise should observe in this way. To be free from attachment to Dharma, not to crave any Dharma, this is also without cultivation, and one can see the Great Sage (an epithet of the Buddha). As Virtue Wisdom (a Bodhisattva's name) said
所說， 此名見佛者， 所有一切行， 體性皆寂滅。」
爾時，善慧菩薩承佛威力，普觀十方而說頌言：
「希有大勇健， 無量諸如來， 離垢心解脫， 自度能度彼。 我見世間燈， 如實不顛倒， 如於無量劫， 積智者所見。 一切凡夫行， 莫不速歸盡， 其性如虛空， 故說無有盡。 智者說無盡， 此亦無所說， 自性無盡故， 得有難思盡。 所說無盡中， 無眾生可得， 知眾生性爾， 則見大名稱。 無見說為見， 無生說眾生， 若見若眾生， 了知無體性。 能見及所見， 見者悉除遣， 不壞於真法， 此人了知佛。 若人了知佛， 及佛所說法， 則能照世間， 如佛盧舍那。 正覺善開示， 一法清凈道， 精進慧大士， 演說無量法。 若有若無有， 彼想皆除滅， 如是能見佛， 安住于實際。」
爾時，智慧菩薩承佛威力，普觀十方而說頌言：
「我聞最勝教， 即生智慧光， 普照十方界， 悉見一切佛。 此中無少物， 但有假名字， 若計有我人， 則為入險道。 諸取著凡夫， 計身為實有， 如來非所取， 彼終不得見。 此
【現代漢語翻譯】 現代漢語譯本 所說的，『這被稱為見到佛陀的人，所有一切行為，其本體性質都是寂靜滅絕的。』 當時，善慧菩薩（善於運用智慧的菩薩）承蒙佛陀的威神之力，普遍觀察十方世界，並說頌道： 『稀有偉大而勇猛，無量諸如來（佛陀的稱號），遠離垢染的心靈得到解脫，自己得度也能度化他人。 我見到世間的明燈（佛陀的譬喻），如實而不顛倒，如同在無量劫中，積累智慧的人所見。 一切凡夫的行為，沒有不迅速歸於消亡的，其性質如同虛空，所以說沒有盡頭。 智者說沒有盡頭，這也是無所說的，因為自性沒有盡頭，所以才難以思量其盡頭。 在所說的沒有盡頭中，沒有眾生可以得到，知道眾生的本性如此，就能見到大名聲（佛陀的德號）。 無見說成見，無生說成眾生，如果見到或眾生，就應了知其沒有本體性質。 能見和所見，以及見者，都應全部去除，不破壞真理，這樣的人才能瞭解佛陀。 如果有人瞭解佛陀，以及佛陀所說的法，就能照亮世間，如同佛陀盧舍那（佛陀的法身）。 正覺（佛陀的稱號）善於開示，一條清凈的道路，精進智慧的大士，演說無量的法。 如果有或沒有，這些想法都應消除，這樣才能見到佛陀，安住在實際的真理之中。』 當時，智慧菩薩（具有智慧的菩薩）承蒙佛陀的威神之力，普遍觀察十方世界，並說頌道： 『我聽聞最殊勝的教誨，立刻生出智慧的光芒，普遍照耀十方世界，都能見到一切佛陀。 這裡面沒有絲毫實物，只有假借的名字，如果執著于有我或人，那就是進入了危險的道路。 那些執著的凡夫，認為身體是真實存在的，如來不是他們所執著的，他們最終無法見到如來。 這
【English Translation】 English version It is said, 'This is called seeing the Buddha; all actions, their essence is all tranquil extinction.' At that time, Bodhisattva Shanhui (Bodhisattva of Good Wisdom), empowered by the Buddha's might, surveyed the ten directions and spoke in verse: 'Rare and great is the courage, immeasurable are the Tathagatas (title for Buddha), their minds free from defilement, liberated, they cross themselves and can cross others. I see the lamp of the world (metaphor for Buddha), as it truly is, not inverted, as seen by those who have accumulated wisdom over countless eons. All actions of ordinary beings, without exception, quickly return to extinction, their nature is like the void, therefore it is said to be without end. The wise say there is no end, this too is without saying, because the self-nature is without end, therefore it is difficult to fathom its end. In what is said to be without end, no sentient being can be obtained, knowing the nature of sentient beings is thus, one can see the great name (Buddha's title). No-seeing is said to be seeing, no-birth is said to be sentient beings, if seeing or sentient beings are seen, one should know they have no essence. The seer and the seen, and the one who sees, should all be eliminated, without destroying the true Dharma, such a person understands the Buddha. If one understands the Buddha, and the Dharma spoken by the Buddha, one can illuminate the world, like the Buddha Vairocana (Buddha's Dharmakaya). The Rightly Awakened One (title for Buddha) skillfully reveals, a pure path, the diligent and wise great being, expounds immeasurable Dharma. Whether there is or is not, these thoughts should all be eliminated, thus one can see the Buddha, and abide in the actual truth.' At that time, Bodhisattva Wisdom (Bodhisattva of Wisdom), empowered by the Buddha's might, surveyed the ten directions and spoke in verse: 'I heard the most supreme teaching, and immediately a light of wisdom arose, universally illuminating the ten directions, and all Buddhas can be seen. There is nothing real here, only borrowed names, if one clings to the idea of self or person, one enters a dangerous path. Those clinging ordinary beings, consider the body to be real, the Tathagata is not what they cling to, they will ultimately not see the Tathagata. This
人無慧眼， 不能得見佛， 于無量劫中， 流轉生死海。 有諍說生死， 無諍即涅槃， 生死及涅槃， 二俱不可得。 若逐假名字， 取著此二法， 此人不如實， 不知聖妙道。 若生如是想： 『此佛此最勝。』 顛倒非實義， 不能見正覺。 能知此實體， 寂滅真如相， 則見正覺尊， 超出語言道。 言語說諸法， 不能顯實相， 平等乃能見， 如法佛亦然。 正覺過去世， 未來及現在， 永斷分別根， 是故說名佛。」
爾時，真實慧菩薩承佛威力，普觀十方而說頌言：
「寧受地獄苦， 得聞諸佛名， 不受無量樂， 而不聞佛名。 所以于往昔， 無數劫受苦， 流轉生死中， 不聞佛名故。 於法不顛倒， 如實而現證， 離諸和合相， 是名無上覺。 現在非和合， 去來亦復然， 一切法無相， 是則佛真體。 若能如是觀， 諸法甚深義， 則見一切佛， 法身真實相。 于實見真實， 非實見不實， 如是究竟解， 是故名為佛。 佛法不可覺， 了此名覺法， 諸佛如是修， 一法不可得。 知以一故眾， 知以眾故一， 諸法無所依，
【現代漢語翻譯】 現代漢語譯本 人若沒有智慧之眼，就不能得見佛陀，在無量劫的時間裡，于生死輪迴之海中漂流。 執著于爭論生死，則有生死；若不執著，即是涅槃。生死和涅槃，兩者都不可執著。 如果追逐虛假的名稱，執著于這兩種法，這個人就不能如實地瞭解，不明白聖妙之道。 如果產生這樣的想法：『這是佛，這是最殊勝的。』，那就是顛倒的，不真實的，不能見到真正的覺悟。 如果能瞭解這實體的寂滅真如之相，就能見到真正的覺悟者，超越了語言的表達。 語言所說的諸法，不能顯現真實的相狀，只有平等才能見到，如法而行，佛也是如此。 真正的覺悟者，無論是過去世、未來世還是現在世，都永遠斷絕了分別的根源，所以才被稱為佛。
這時，真實慧菩薩（Zhenshi Hui Pusa）承蒙佛陀的威神之力，普遍觀察十方世界，說了以下偈頌：
寧願承受地獄的痛苦，也要聽聞諸佛的名號，不願享受無量的快樂，卻聽不到佛的名號。 所以，在過去無數劫的時間裡，我受盡了苦難，在生死輪迴中漂流，就是因為沒有聽聞佛的名號。 對於佛法不顛倒，如實地現證，遠離一切和合的現象，這叫做無上的覺悟。 現在不是和合的，過去和未來也是如此，一切法都沒有固定的相狀，這就是佛的真身。 如果能夠這樣觀察，諸法甚深的含義，就能見到一切佛的法身真實相。 在真實中見到真實，在不真實中見到不真實，這樣究竟的理解，所以才稱為佛。 佛法是不可覺知的，瞭解這一點就叫做覺法，諸佛都是這樣修行的，一法都不可得。 知道以一故有眾，知道以眾故有一，諸法都沒有所依賴，
【English Translation】 English version Without the eye of wisdom, one cannot see the Buddha, and in countless kalpas, one drifts in the sea of birth and death. Clinging to the debate of birth and death leads to birth and death; non-clinging is Nirvana. Both birth and death, and Nirvana, are not to be clung to. If one pursues false names and clings to these two dharmas, this person does not understand the truth and does not know the holy and wondrous path. If one generates thoughts like, 'This is the Buddha, this is the most supreme,' that is inverted and not real, and one cannot see true enlightenment. If one can understand the true nature of this entity, the aspect of tranquil extinction and suchness, then one can see the truly enlightened one, who transcends the path of language. The dharmas spoken by language cannot reveal the true form; only equality can see it. Acting in accordance with the Dharma, the Buddha is also like this. The truly enlightened one, whether in the past, future, or present, has forever severed the root of discrimination, and therefore is called Buddha.
At that time, Bodhisattva Zhenshi Hui (Bodhisattva of True Wisdom), empowered by the Buddha's majestic power, observed the ten directions and spoke the following verses:
I would rather endure the suffering of hell to hear the names of all Buddhas, than not hear the name of the Buddha while enjoying immeasurable happiness. Therefore, in the past countless kalpas, I have endured suffering, drifting in the cycle of birth and death, because I did not hear the name of the Buddha. Not being inverted in the Dharma, realizing it as it is, and being apart from all compounded phenomena, this is called unsurpassed enlightenment. The present is not compounded, and neither are the past and future. All dharmas have no fixed form; this is the true body of the Buddha. If one can observe in this way, the profound meaning of all dharmas, then one can see the true form of the Dharma body of all Buddhas. Seeing the real in the real, and the unreal in the unreal, this ultimate understanding is why one is called a Buddha. The Buddha's Dharma is unknowable; understanding this is called the Dharma of awakening. All Buddhas cultivate in this way, and not a single dharma can be obtained. Knowing that one gives rise to many, and knowing that many give rise to one, all dharmas have no reliance,
但從和合起。 無能作所作， 唯從業想生， 云何知如是？ 異此無有故。 一切法無住， 定處不可得， 諸佛住於此， 究竟不動搖。」
爾時，無上慧菩薩承佛威力，普觀十方而說頌言：
「無上摩訶薩， 遠離眾生想， 無有能過者， 故號為無上。 諸佛所得處， 無作無分別， 粗者無所有， 微細亦復然。 諸佛所行境， 于中無有數， 正覺遠離數， 此是佛真法。 如來光普照， 滅除眾闇冥， 是光非有照， 亦復非無照。 於法無所著， 無念亦無染， 無住無處所， 不壞於法性。 此中無有二， 亦復無有一， 大智善見者， 如理巧安住。 無中無有二， 無二亦復無， 三界一切空， 是則諸佛見。 凡夫無覺解， 佛令住正法， 諸法無所住， 悟此見自身。 非身而說身， 非起而現起， 無身亦無見， 是佛無上身。 如是實慧說， 諸佛妙法性， 若聞此法者， 當得清凈眼。」
爾時，堅固慧菩薩承佛威力，普觀十方而說頌言：
「偉哉大光明， 勇健無上士， 為利群迷故， 而興於世間。 佛以大悲心， 普觀諸眾生， 見在三
【現代漢語翻譯】 現代漢語譯本 但一切都從因緣和合而生起。 沒有能動作者，也沒有所作之事，一切都只是由業力所產生的想法而生。 如何得知是這樣的呢？因為除此之外沒有其他原因。 一切法都沒有固定的住處，無法找到確定的位置。 諸佛安住於此，最終不會動搖。
這時，無上慧菩薩（Anuttara-mati Bodhisattva）承蒙佛陀的威神之力，普遍觀察十方世界，並說偈頌道：
『無上的摩訶薩（Mahasattva，大菩薩），遠離了眾生的想法， 沒有能超越他的人，所以被稱為無上。 諸佛所證得的境界，沒有造作，也沒有分別。 粗顯的事物不存在，微細的事物也是如此。 諸佛所行之處，其中沒有數量的概念。 正覺（Sammasambuddha）遠離數量的限制，這就是佛陀真實的法。 如來的光明普遍照耀，消除了所有的黑暗。 這光明並非有照，也並非無照。 對於法沒有執著，沒有念頭，也沒有污染。 沒有住處，也沒有固定的位置，不會破壞法的本性。 這裡面沒有二元對立，也沒有單一的存在。 具有大智慧、善於觀察的人，能夠如理如實地安住。 在無中沒有二，沒有二也沒有無。 三界一切都是空性的，這就是諸佛的見解。 凡夫沒有覺悟和理解，佛陀讓他們安住于正法。 一切法都沒有固定的住處，領悟到這一點就能見到自身的真實。 雖然不是身，卻說為身；雖然沒有生起，卻顯現為生起。 沒有身，也沒有見，這就是佛陀無上的身。 這是真實智慧所說的，諸佛微妙的法性。 如果有人聽聞此法，就能得到清凈的眼睛。』
這時，堅固慧菩薩（Drdhamati Bodhisattva）承蒙佛陀的威神之力，普遍觀察十方世界，並說偈頌道：
『偉大啊，大光明，勇猛無上的聖者， 爲了利益迷惑的眾生，而出現在世間。 佛陀以大悲心，普遍觀察一切眾生， 看到他們處於三
【English Translation】 English version But it arises from the combination of conditions. There is no agent who acts, nor anything that is acted upon; it arises solely from the thought of karma. How is it known to be so? Because there is nothing else besides this. All dharmas have no fixed abode; no definite place can be found. The Buddhas abide in this, ultimately unmoving.
Then, Anuttara-mati Bodhisattva, empowered by the Buddha's might, surveyed the ten directions and spoke in verse:
'The unsurpassed Mahasattva (great being), is far from the thought of sentient beings, There is none who can surpass him, therefore he is called unsurpassed. The realm attained by the Buddhas is without action and without discrimination. The gross does not exist, and the subtle is also the same. The realm where the Buddhas walk, within it there is no concept of number. The Sammasambuddha (perfectly enlightened one) is far from number, this is the true Dharma of the Buddha. The light of the Tathagata (Buddha) shines universally, eliminating all darkness. This light is neither illuminating nor non-illuminating. There is no attachment to the Dharma, no thought, and no defilement. There is no abiding, no fixed place, and it does not destroy the nature of Dharma. Within this, there is no duality, nor is there oneness. Those with great wisdom and good insight, skillfully abide in accordance with the truth. In non-existence, there is no duality; in non-duality, there is also no non-existence. All of the three realms are empty; this is the view of the Buddhas. Ordinary people have no awakening or understanding; the Buddha causes them to abide in the true Dharma. All dharmas have no fixed abode; realizing this, one sees one's own true self. Though not a body, it is spoken of as a body; though not arising, it appears to arise. There is no body, nor is there seeing; this is the unsurpassed body of the Buddha. This is what true wisdom speaks of, the wondrous Dharma nature of the Buddhas. If one hears this Dharma, one will attain pure eyes.'
Then, Drdhamati Bodhisattva, empowered by the Buddha's might, surveyed the ten directions and spoke in verse:
'Great is the great light, the courageous and unsurpassed one, For the benefit of deluded beings, he appears in the world. The Buddha, with great compassion, universally observes all sentient beings, Seeing them in the three
有中， 輪迴受眾苦。 唯除正等覺， 具德尊導師， 一切諸天人， 無能救護者。 若佛菩薩等， 不出於世間， 無有一眾生， 而能得安樂。 如來等正覺， 及諸賢聖眾， 出現於世間， 能與眾生樂。 若見如來者， 為得大善利， 聞佛名生信， 則是世間塔。 我等見世尊， 為得大利益， 聞如是妙法， 悉當成佛道。 諸菩薩過去， 以佛威神力， 得清凈慧眼， 了諸佛境界。 今見盧舍那， 重增清凈信， 佛智無邊際， 演說不可盡。 勝慧等菩薩， 及我堅固慧， 無數億劫中， 說亦不能盡。」
十住品第十五
爾時，法慧菩薩承佛威力，入菩薩無量方便三昧。以三昧力，十方各千佛剎微塵數世界之外，有千佛剎微塵數諸佛，皆同一號，名曰法慧，普現其前，告法慧菩薩言：「善哉！善哉！善男子！汝能入是菩薩無量方便三昧。善男子！十方各千佛剎微塵數諸佛，悉以神力共加於汝。又是毗盧遮那如來往昔願力、威神之力，及汝所修善根力故，入此三昧，令汝說法。為增長佛智故，深入法界故，善了眾生界故，所入無礙故，所行無障故，得無等方便故，入一切智性故，覺一切法故，知一切根故，能
【現代漢語翻譯】 現代漢語譯本 在有（存在）之中，眾生於輪迴中承受種種痛苦。 唯有證得正等覺（samyak-saṃbuddha，指佛陀的最高覺悟）的、具足功德的尊貴導師（佛陀）， 一切諸天和人類，都沒有能夠救護他們的。 如果佛陀、菩薩等（bodhisattva，指發願成佛的修行者）不出現於世間， 就沒有一個眾生能夠得到安樂。 如來（tathāgata，佛陀的稱號之一）等正覺，以及諸位賢聖（ārya，指已證悟的聖者）大眾， 出現於世間，能夠給予眾生安樂。 如果能見到如來，就是獲得了極大的善利， 聽聞佛的名號而生起信心，這個人就是世間的寶塔（象徵值得尊敬和供養）。 我們能夠見到世尊（佛陀），是獲得了極大的利益， 聽聞如此微妙的佛法，都應當成就佛道。 諸位菩薩在過去，憑藉佛陀的威神力， 得到了清凈的智慧之眼，明瞭諸佛的境界。 如今見到盧舍那佛（Vairocana，報身佛），更加增長了清凈的信心， 佛的智慧沒有邊際，所演說的佛法不可窮盡。 勝慧等菩薩，以及我堅固慧， 即使在無數億劫中，也說不盡佛的功德。」
第十五品 十住品
這時，法慧菩薩（Dharma-mati bodhisattva）承蒙佛陀的威神力，進入了菩薩無量方便三昧（samādhi，禪定）。憑藉三昧的力量，在十方各千佛剎微塵數世界之外，有千佛剎微塵數諸佛，都具有相同的名號，名為法慧，普遍顯現在法慧菩薩面前，告訴法慧菩薩說：『善哉！善哉！善男子！你能夠進入這菩薩無量方便三昧。善男子！十方各千佛剎微塵數諸佛，都以神力共同加持於你。又是毗盧遮那如來（Vairocana，報身佛）往昔的願力、威神之力，以及你所修的善根力的緣故，讓你進入此三昧，令你說法。爲了增長佛的智慧，爲了深入法界（dharma-dhātu，宇宙萬法的本體），爲了善於瞭解眾生界，所入無礙，所行無障，得到無與倫比的方便，進入一切智的自性，覺悟一切法，知曉一切根性，能夠』
【English Translation】 English version In existence, beings endure various sufferings in the cycle of rebirth. Only the perfectly enlightened one (samyak-saṃbuddha), the venerable teacher endowed with virtues (the Buddha), None among all gods and humans can offer protection. If Buddhas, Bodhisattvas (bodhisattva, beings who aspire to Buddhahood), and others do not appear in the world, No sentient being can attain peace and happiness. The Tathāgata (tathāgata, one of the titles of the Buddha), the perfectly enlightened one, and all the noble (ārya, those who have attained enlightenment) assemblies, Appear in the world, capable of granting happiness to beings. If one sees the Tathāgata, it is to gain great merit, Hearing the Buddha's name and generating faith, that person is a stupa (symbol of respect and offering) in the world. We are able to see the World Honored One (the Buddha), it is to gain great benefit, Hearing such wonderful Dharma, we shall all attain Buddhahood. The Bodhisattvas in the past, through the Buddha's majestic power, Obtained pure wisdom eyes, understanding the realms of all Buddhas. Now seeing Vairocana Buddha (Vairocana, the cosmic Buddha), our pure faith is greatly increased, The Buddha's wisdom is boundless, and the Dharma he expounds is inexhaustible. Bodhisattvas like Superior Wisdom, and I, Firm Wisdom, Even in countless eons, we cannot fully describe the Buddha's merits.」
Chapter Fifteen: The Ten Abodes
At that time, Bodhisattva Dharma-mati (Dharma-mati bodhisattva), empowered by the Buddha's majestic power, entered the Samadhi (samādhi, meditative state) of the Bodhisattva's Immeasurable Expedient Means. Through the power of this Samadhi, beyond the worlds as numerous as the dust particles in a thousand Buddha-lands in each of the ten directions, there appeared Buddhas as numerous as the dust particles in a thousand Buddha-lands, all with the same name, Dharma-mati, universally appearing before Bodhisattva Dharma-mati, and said to Bodhisattva Dharma-mati: 『Excellent! Excellent! Good man! You are able to enter this Samadhi of the Bodhisattva's Immeasurable Expedient Means. Good man! The Buddhas as numerous as the dust particles in a thousand Buddha-lands in each of the ten directions, all together empower you with their divine power. It is also due to the past vows and majestic power of Vairocana Tathāgata (Vairocana, the cosmic Buddha), and the power of the roots of goodness you have cultivated, that you have entered this Samadhi, enabling you to expound the Dharma. It is for the sake of increasing the Buddha's wisdom, for the sake of deeply entering the Dharma-realm (dharma-dhātu, the essence of all phenomena), for the sake of understanding the realm of sentient beings, that your entry is unobstructed, your practice is without hindrance, that you have obtained unparalleled expedient means, that you have entered the nature of all-knowing wisdom, that you have awakened to all dharmas, that you know all faculties, and are able to』
持說一切法故，所謂：發起諸菩薩十種住。善男子！汝當承佛威神之力而演此法。」
是時，諸佛即與法慧菩薩無礙智、無著智、無斷智、無癡智、無異智、無失智、無量智、無勝智、無懈智、無奪智。何以故？此三昧力，法如是故。是時，諸佛各申右手，摩法慧菩薩頂。法慧菩薩即從定起，告諸菩薩言：
「佛子！菩薩住處廣大，與法界虛空等。佛子！菩薩住三世諸佛家，彼菩薩住，我今當說。諸佛子！菩薩住有十種，過去、未來、現在諸佛，已說、當說、今說。何者為十？所謂：初發心住、治地住、修行住、生貴住、具足方便住、正心住、不退住、童真住、王子住、灌頂住。是名菩薩十住，去、來、現在諸佛所說。
「佛子！云何為菩薩發心住？此菩薩見佛世尊形貌端嚴，色相圓滿，人所樂見，難可值遇，有大威力；或見神足；或聞記別；或聽教誡；或見眾生受諸劇苦；或聞如來廣大佛法，發菩提心，求一切智。此菩薩緣十種難得法而發於心。何者為十？所謂：是處非處智、善惡業報智、諸根勝劣智、種種解差別智、種種界差別智、一切至處道智、諸禪解脫三昧智、宿命無礙智、天眼無礙智、三世漏普盡智。是為十。佛子！此菩薩應勸學十法。何者為十？所謂：勤供養佛、樂住生死、主導世間
【現代漢語翻譯】 現代漢語譯本：因為能夠宣說一切法，所以要發起諸菩薩的十種住處。善男子！你應該憑藉佛的威神之力來演說此法。 這時，諸佛就給予法慧菩薩無礙智（沒有障礙的智慧）、無著智（沒有執著的智慧）、無斷智（沒有斷滅的智慧）、無癡智（沒有愚癡的智慧）、無異智（沒有差異的智慧）、無失智（沒有缺失的智慧）、無量智（無量的智慧）、無勝智（沒有勝負的智慧）、無懈智（沒有懈怠的智慧）、無奪智（沒有被奪的智慧）。為什麼呢？因為這是三昧的力量，法就是這樣的。這時，諸佛各自伸出右手，摩法慧菩薩的頭頂。法慧菩薩就從禪定中起來，告訴諸菩薩說： 『佛子！菩薩的住處廣大，與法界虛空相等。佛子！菩薩住在三世諸佛的家中，這些菩薩的住處，我現在應當宣說。諸佛子！菩薩的住處有十種，過去、未來、現在諸佛，已經說過、將要說、現在正在說。哪十種呢？就是：初發心住、治地住、修行住、生貴住、具足方便住、正心住、不退住、童真住、王子住、灌頂住。這叫做菩薩的十種住處，是過去、未來、現在諸佛所說的。』 『佛子！什麼是菩薩的發心住呢？這位菩薩見到佛世尊的形貌端正莊嚴，色相圓滿，人們都喜歡見到，難以遇到，有很大的威力；或者見到神足；或者聽到授記；或者聽聞教誡；或者見到眾生遭受各種劇烈的痛苦；或者聽聞如來廣大的佛法，從而發起菩提心，求一切智慧。這位菩薩因為十種難以得到的法而發起道心。哪十種呢？就是：是處非處智（瞭解什麼是正確的，什麼是不正確的智慧）、善惡業報智（瞭解善惡行為及其果報的智慧）、諸根勝劣智（瞭解各種感官能力強弱的智慧）、種種解差別智（瞭解各種理解方式差異的智慧）、種種界差別智（瞭解各種存在領域差異的智慧）、一切至處道智（瞭解通往一切境界的道路的智慧）、諸禪解脫三昧智（瞭解各種禪定、解脫和三昧的智慧）、宿命無礙智（瞭解過去世的無障礙智慧）、天眼無礙智（瞭解天界的無障礙智慧）、三世漏普盡智（瞭解過去、現在、未來三世煩惱完全斷盡的智慧）。這就是十種。佛子！這位菩薩應當勸學十種法。哪十種呢？就是：勤奮供養佛、樂於住在生死輪迴中、引導世間
【English Translation】 English version: Because of holding and speaking all dharmas, it is said: initiating the ten abodes of all Bodhisattvas. Good man! You should rely on the power of the Buddha's majestic spirit to expound this dharma. At that time, all the Buddhas immediately granted Dharma Wisdom Bodhisattva unobstructed wisdom, non-attachment wisdom, non-cessation wisdom, non-ignorance wisdom, non-difference wisdom, non-loss wisdom, immeasurable wisdom, unsurpassed wisdom, non-sloth wisdom, and non-deprivation wisdom. Why? Because this is the power of samadhi, and the dharma is like this. At that time, all the Buddhas each extended their right hand and stroked the crown of Dharma Wisdom Bodhisattva. Dharma Wisdom Bodhisattva then arose from samadhi and said to all the Bodhisattvas: 'Buddha-sons! The abode of a Bodhisattva is vast, equal to the dharma realm and empty space. Buddha-sons! Bodhisattvas dwell in the homes of the Buddhas of the three times. I shall now speak of the abodes of these Bodhisattvas. Buddha-sons! There are ten kinds of abodes for Bodhisattvas, which have been, will be, and are now spoken of by the Buddhas of the past, future, and present. What are the ten? They are: the abode of initial aspiration, the abode of taming the ground, the abode of practice, the abode of noble birth, the abode of complete skillful means, the abode of right mind, the abode of non-retrogression, the abode of pure youth, the abode of prince, and the abode of consecration. These are called the ten abodes of Bodhisattvas, spoken of by the Buddhas of the past, future, and present.' 'Buddha-sons! What is the abode of a Bodhisattva's initial aspiration? This Bodhisattva sees the Buddha World-Honored One's form and appearance as upright and dignified, with perfect characteristics, pleasing to see, difficult to encounter, and possessing great power; or sees miraculous powers; or hears predictions; or listens to teachings; or sees sentient beings suffering various severe pains; or hears the Tathagata's vast Buddha-dharma, and thus generates the Bodhi mind, seeking all wisdom. This Bodhisattva generates the mind based on ten difficult-to-obtain dharmas. What are the ten? They are: the wisdom of what is right and what is wrong, the wisdom of karmic retribution of good and evil, the wisdom of the superiority and inferiority of the faculties, the wisdom of the differences in various understandings, the wisdom of the differences in various realms, the wisdom of the path to all destinations, the wisdom of all dhyanas, liberations, and samadhis, the unobstructed wisdom of past lives, the unobstructed wisdom of the heavenly eye, and the wisdom of the complete exhaustion of all outflows in the three times. These are the ten. Buddha-sons! This Bodhisattva should be encouraged to learn ten dharmas. What are the ten? They are: diligently making offerings to the Buddha, delighting in dwelling in samsara, and guiding the world.'
令除惡業、以勝妙法常行教誨、嘆無上法、學佛功德、生諸佛前恒蒙攝受、方便演說寂靜三昧、讚歎遠離生死輪迴、為苦眾生作歸依處。何以故？欲令菩薩于佛法中心轉增廣；有所聞法，即自開解，不由他教故。
「佛子！云何為菩薩治地住？此菩薩于諸眾生髮十種心。何者為十？所謂：利益心、大悲心、安樂心、安住心、憐愍心、攝受心、守護心、同己心、師心、導師心。是為十。佛子！此菩薩應勸學十法。何者為十？所謂：誦習多聞、虛閑寂靜、近善知識、發言和悅、語必知時、心無怯怖、了達于義、如法修行、遠離愚迷、安住不動。何以故？欲令菩薩于諸眾生增長大悲；有所聞法，即自開解，不由他教故。
「佛子！云何為菩薩修行住？此菩薩以十種行觀一切法。何等為十？所謂：觀一切法無常、一切法苦、一切法空、一切法無我、一切法無作、一切法無味、一切法不如名、一切法無處所、一切法離分別、一切法無堅實。是為十。佛子！此菩薩應勸學十法。何者為十？所謂：觀察眾生界、法界、世界，觀察地界、水界、火界、風界，觀察欲界、色界、無色界。何以故？欲令菩薩智慧明瞭；有所聞法，即自開解，不由他教故。
「佛子！云何為菩薩生貴住？此菩薩從聖教中生，成就十法。何者
【現代漢語翻譯】 現代漢語譯本 使他們去除惡業，用殊勝微妙的佛法常常教誨他們，讚歎無上的佛法，學習佛的功德，使他們常常在諸佛面前蒙受攝受，方便地演說寂靜的三昧（samadhi，禪定），讚歎遠離生死輪迴，為受苦的眾生做歸依之處。為什麼呢？是爲了讓菩薩在佛法中心更加增長廣大；他們聽到佛法，就能自己開悟理解，不需要他人教導。
『佛子！什麼是菩薩的治地住（Bhumisthita，菩薩十住之一）？這位菩薩對一切眾生髮起十種心。哪十種呢？就是：利益心、大悲心、安樂心、安住心、憐憫心、攝受心、守護心、同己心、師心、導師心。這就是十種。佛子！這位菩薩應當勸導學習十種法。哪十種呢？就是：誦習多聞、虛閑寂靜、親近善知識、說話和悅、說話必知時機、心中沒有怯懦恐懼、瞭解通達義理、如法修行、遠離愚癡迷惑、安住不動搖。為什麼呢？是爲了讓菩薩對一切眾生增長大悲心；他們聽到佛法，就能自己開悟理解，不需要他人教導。
『佛子！什麼是菩薩的修行住（Charitaviharin，菩薩十住之一）？這位菩薩用十種行來觀察一切法。哪十種呢？就是：觀察一切法無常、一切法苦、一切法空、一切法無我、一切法無作、一切法無味、一切法不如其名、一切法無處所、一切法遠離分別、一切法沒有堅實。這就是十種。佛子！這位菩薩應當勸導學習十種法。哪十種呢？就是：觀察眾生界、法界、世界，觀察地界、水界、火界、風界，觀察欲界（Kamadhatu，眾生因慾望而輪迴的世界）、色界（Rupadhatu，有物質形體的世界）、無色界（Arupadhatu，沒有物質形體的世界）。為什麼呢？是爲了讓菩薩的智慧明瞭；他們聽到佛法，就能自己開悟理解，不需要他人教導。
『佛子！什麼是菩薩的生貴住（Gotraviharin，菩薩十住之一）？這位菩薩從聖教中出生，成就十種法。哪十種呢？
【English Translation】 English version To remove their evil karma, to constantly teach them with the supreme and wonderful Dharma, to praise the unsurpassed Dharma, to learn the merits of the Buddha, to always be embraced and received in front of all Buddhas, to expediently expound the tranquil samadhi (meditative absorption), to praise the departure from the cycle of birth and death, and to be a place of refuge for suffering beings. Why is this so? It is to make the Bodhisattvas' minds grow and expand in the heart of the Buddha's teachings; when they hear the Dharma, they can understand and enlighten themselves, without needing others to teach them.
'Buddha's child! What is the Bodhisattva's Bhumisthita (Dwelling on the Ground) stage? This Bodhisattva develops ten kinds of minds towards all sentient beings. What are the ten? They are: the mind of benefiting, the mind of great compassion, the mind of peace and happiness, the mind of dwelling, the mind of pity, the mind of embracing, the mind of protecting, the mind of being like oneself, the mind of a teacher, and the mind of a guide. These are the ten. Buddha's child! This Bodhisattva should encourage the learning of ten dharmas. What are the ten? They are: reciting and studying widely, being in quiet solitude, being close to good teachers, speaking harmoniously, speaking at the right time, having no fear in the heart, understanding the meaning, practicing according to the Dharma, staying away from ignorance and delusion, and dwelling without wavering. Why is this so? It is to make the Bodhisattvas' great compassion grow towards all sentient beings; when they hear the Dharma, they can understand and enlighten themselves, without needing others to teach them.
'Buddha's child! What is the Bodhisattva's Charitaviharin (Practice Dwelling) stage? This Bodhisattva observes all dharmas with ten kinds of practices. What are the ten? They are: observing that all dharmas are impermanent, all dharmas are suffering, all dharmas are empty, all dharmas are without self, all dharmas are without action, all dharmas are without taste, all dharmas are not as their names, all dharmas have no place, all dharmas are apart from discrimination, and all dharmas are without solidity. These are the ten. Buddha's child! This Bodhisattva should encourage the learning of ten dharmas. What are the ten? They are: observing the realm of sentient beings, the realm of Dharma, the world, observing the earth element, the water element, the fire element, the wind element, observing the desire realm (Kamadhatu, the world of beings who are bound by desires), the form realm (Rupadhatu, the world of beings with material forms), and the formless realm (Arupadhatu, the world of beings without material forms). Why is this so? It is to make the Bodhisattvas' wisdom clear; when they hear the Dharma, they can understand and enlighten themselves, without needing others to teach them.
'Buddha's child! What is the Bodhisattva's Gotraviharin (Lineage Dwelling) stage? This Bodhisattva is born from the holy teachings and accomplishes ten dharmas. What are the ten?
為十？所謂：永不退轉于諸佛所，深生凈信，善觀察法，了知眾生、國土、世界、業行、果報、生死、涅槃。是為十。佛子！此菩薩應勸學十法。何者為十？所謂：了知過去、未來、現在一切佛法，修集過去、未來、現在一切佛法，圓滿過去、未來、現在一切佛法，了知一切諸佛平等。何以故？欲令增進於三世中，心得平等；有所聞法，即自開解，不由他教故。
「佛子！云何為菩薩具足方便住？此菩薩所修善根，皆為救護一切眾生，饒益一切眾生，安樂一切眾生，哀愍一切眾生，度脫一切眾生，令一切眾生離諸災難，令一切眾生出生死苦，令一切眾生髮生凈信，令一切眾生悉得調伏，令一切眾生咸證涅槃。佛子！此菩薩應勸學十法。何者為十？所謂：知眾生無邊、知眾生無量、知眾生無數、知眾生不思議、知眾生無量色、知眾生不可量、知眾生空、知眾生無所作、知眾生無所有、知眾生無自性。何以故？欲令其心轉復增勝，無所染著；有所聞法，即自開解，不由他教故。
「佛子！云何為菩薩正心住？此菩薩聞十種法，心定不動。何者為十？所謂：聞贊佛、毀佛，于佛法中，心定不動；聞贊法、毀法，于佛法中，心定不動；聞贊菩薩、毀菩薩，于佛法中，心定不動；聞贊菩薩、毀菩薩所行法，于佛法中
【現代漢語翻譯】 現代漢語譯本 什麼是十？即：永不退轉對諸佛的信心，對佛法產生深刻的清凈信心，善於觀察佛法，瞭解眾生、國土、世界、業行、果報、生死、涅槃。這就是十。佛子！這位菩薩應當勸導學習十種法。哪十種？即：瞭解過去、未來、現在一切佛法，修習過去、未來、現在一切佛法，圓滿過去、未來、現在一切佛法，瞭解一切諸佛的平等性。為什麼呢？爲了使其在三世中增進，內心達到平等；聽到佛法，就能自己開悟理解，不需要他人教導。 佛子！什麼是菩薩具足方便住？這位菩薩所修的善根，都是爲了救護一切眾生，饒益一切眾生，安樂一切眾生，憐憫一切眾生，度脫一切眾生，使一切眾生遠離各種災難，使一切眾生脫離生死苦海，使一切眾生生起清凈的信心，使一切眾生都得到調伏，使一切眾生都證得涅槃。佛子！這位菩薩應當勸導學習十種法。哪十種？即：知道眾生無邊、知道眾生無量、知道眾生無數、知道眾生不可思議、知道眾生有無量色、知道眾生不可衡量、知道眾生是空性、知道眾生無所作為、知道眾生無所有、知道眾生無自性。為什麼呢？爲了使其內心更加增長殊勝，沒有執著；聽到佛法，就能自己開悟理解，不需要他人教導。 佛子！什麼是菩薩正心住？這位菩薩聽到十種法，內心堅定不動搖。哪十種？即：聽到讚美佛、譭謗佛，對於佛法，內心堅定不動搖；聽到讚美法、譭謗法，對於佛法，內心堅定不動搖；聽到讚美菩薩、譭謗菩薩，對於佛法，內心堅定不動搖；聽到讚美菩薩、譭謗菩薩所修的法，對於佛法，內心堅定不動搖。
【English Translation】 English version What are the ten? They are: never regressing in faith towards all Buddhas, developing deep pure faith, skillfully observing the Dharma, understanding sentient beings, lands, worlds, karmic actions, karmic consequences, birth and death, and Nirvana. These are the ten. Oh, son of Buddha! This Bodhisattva should encourage the learning of ten dharmas. What are the ten? They are: understanding all the Buddhadharmas of the past, future, and present, cultivating all the Buddhadharmas of the past, future, and present, perfecting all the Buddhadharmas of the past, future, and present, and understanding the equality of all Buddhas. Why is this? It is to enable them to progress in the three times, to achieve equality in their minds; upon hearing the Dharma, they can understand it themselves, without needing others to teach them. Oh, son of Buddha! What is the Bodhisattva's dwelling of skillful means? The roots of goodness cultivated by this Bodhisattva are all for the purpose of saving all sentient beings, benefiting all sentient beings, bringing peace to all sentient beings, having compassion for all sentient beings, liberating all sentient beings, enabling all sentient beings to be free from all disasters, enabling all sentient beings to escape the suffering of birth and death, enabling all sentient beings to develop pure faith, enabling all sentient beings to be tamed, and enabling all sentient beings to attain Nirvana. Oh, son of Buddha! This Bodhisattva should encourage the learning of ten dharmas. What are the ten? They are: knowing that sentient beings are boundless, knowing that sentient beings are immeasurable, knowing that sentient beings are countless, knowing that sentient beings are inconceivable, knowing that sentient beings have immeasurable forms, knowing that sentient beings are unquantifiable, knowing that sentient beings are empty, knowing that sentient beings are without action, knowing that sentient beings are without possessions, and knowing that sentient beings are without self-nature. Why is this? It is to enable their minds to grow even more superior, without attachment; upon hearing the Dharma, they can understand it themselves, without needing others to teach them. Oh, son of Buddha! What is the Bodhisattva's dwelling of right mind? This Bodhisattva, upon hearing ten kinds of dharmas, remains steadfast and unmoving in their mind. What are the ten? They are: upon hearing praise of the Buddha or criticism of the Buddha, their mind remains steadfast and unmoving in the Buddhadharma; upon hearing praise of the Dharma or criticism of the Dharma, their mind remains steadfast and unmoving in the Buddhadharma; upon hearing praise of the Bodhisattva or criticism of the Bodhisattva, their mind remains steadfast and unmoving in the Buddhadharma; upon hearing praise of the practices of the Bodhisattva or criticism of the practices of the Bodhisattva, their mind remains steadfast and unmoving in the Buddhadharma.
，心定不動；聞說眾生有量、無量，于佛法中，心定不動；聞說眾生有垢、無垢，于佛法中，心定不動；聞說眾生易度、難度，于佛法中，心定不動；聞說法界有量、無量，于佛法中，心定不動；聞說法界有成、有壞，于佛法中，心定不動；聞說法界若有、若無，于佛法中，心定不動。是為十。佛子！此菩薩應勸學十法。何者為十？所謂：一切法無相、一切法無體、一切法不可修、一切法無所有、一切法無真實、一切法空、一切法無性、一切法如幻、一切法如夢、一切法無分別。何以故？欲令其心轉復增進，得不退轉無生法忍；有所聞法，即自開解，不由他教故。
「佛子！云何為菩薩不退住？此菩薩聞十種法，堅固不退。何者為十？所謂：聞有佛、無佛，于佛法中，心不退轉；聞有法、無法，于佛法中，心不退轉；聞有菩薩、無菩薩，于佛法中，心不退轉；聞有菩薩行、無菩薩行，于佛法中，心不退轉；聞有菩薩修行出離、修行不出離，于佛法中，心不退轉；聞過去有佛、過去無佛，于佛法中，心不退轉；聞未來有佛、未來無佛，于佛法中，心不退轉；聞現在有佛、現在無佛，于佛法中，心不退轉；聞佛智有盡、佛智無盡，于佛法中，心不退轉；聞三世一相、三世非一相，于佛法中，心不退轉。是為十。佛子
【現代漢語翻譯】 現代漢語譯本 心保持安定不動搖；聽到說眾生有數量、無數量，對於佛法，心保持安定不動搖；聽到說眾生有污垢、無污垢，對於佛法，心保持安定不動搖；聽到說眾生容易度化、難以度化，對於佛法，心保持安定不動搖；聽到說法界有數量、無數量，對於佛法，心保持安定不動搖；聽到說法界有形成、有壞滅，對於佛法，心保持安定不動搖；聽到說法界若有、若無，對於佛法，心保持安定不動搖。這是第十種。佛子！這位菩薩應當勸導學習十種法。哪十種呢？就是：一切法無相（沒有固定的表象），一切法無體（沒有實體），一切法不可修（無法通過修行來獲得），一切法無所有（沒有任何可以執著的事物），一切法無真實（沒有真實的自性），一切法空（本質是空性），一切法無性（沒有固有的性質），一切法如幻（像幻覺一樣），一切法如夢（像夢境一樣），一切法無分別（沒有分別的差別）。為什麼呢？爲了使他的心能夠更加進步，得到不退轉的無生法忍（對無生之法的安忍），聽到任何佛法，都能自己開悟理解，不需要他人教導的緣故。 佛子！什麼是菩薩的不退住（不退轉的境界）？這位菩薩聽到十種法，能夠堅定不退轉。哪十種呢？就是：聽到有佛、沒有佛，對於佛法，心不退轉；聽到有法、沒有法，對於佛法，心不退轉；聽到有菩薩、沒有菩薩，對於佛法，心不退轉；聽到有菩薩行、沒有菩薩行，對於佛法，心不退轉；聽到有菩薩修行出離、修行不出離，對於佛法，心不退轉；聽到過去有佛、過去沒有佛，對於佛法，心不退轉；聽到未來有佛、未來沒有佛，對於佛法，心不退轉；聽到現在有佛、現在沒有佛，對於佛法，心不退轉；聽到佛的智慧有盡頭、佛的智慧沒有盡頭，對於佛法，心不退轉；聽到三世（過去、現在、未來）是一相（相同的本質）、三世不是一相，對於佛法，心不退轉。這是第十種。佛子！
【English Translation】 English version The mind remains stable and unmoving; upon hearing that sentient beings are finite or infinite, the mind remains stable and unmoving in the Dharma; upon hearing that sentient beings are defiled or undefiled, the mind remains stable and unmoving in the Dharma; upon hearing that sentient beings are easy or difficult to liberate, the mind remains stable and unmoving in the Dharma; upon hearing that the Dharma realm is finite or infinite, the mind remains stable and unmoving in the Dharma; upon hearing that the Dharma realm has formation or destruction, the mind remains stable and unmoving in the Dharma; upon hearing that the Dharma realm exists or does not exist, the mind remains stable and unmoving in the Dharma. This is the tenth. Disciple of the Buddha! This Bodhisattva should be encouraged to study ten dharmas. What are the ten? They are: all dharmas are without characteristics (no fixed appearance), all dharmas are without substance (no entity), all dharmas cannot be cultivated (cannot be obtained through practice), all dharmas are without possession (nothing to cling to), all dharmas are without reality (no true self-nature), all dharmas are empty (of essence), all dharmas are without nature (no inherent qualities), all dharmas are like illusions (like a mirage), all dharmas are like dreams (like a dream), all dharmas are without discrimination (no distinctions). Why is this? It is to enable their minds to further progress, to attain the non-regression of the forbearance of non-arising (acceptance of the non-arising of phenomena); upon hearing any Dharma, they can understand and enlighten themselves, without needing the teachings of others. Disciple of the Buddha! What is the Bodhisattva's non-regressing abode (the state of non-retrogression)? This Bodhisattva, upon hearing ten kinds of dharmas, remains firm and does not regress. What are the ten? They are: upon hearing that there is a Buddha or no Buddha, the mind does not regress in the Dharma; upon hearing that there is Dharma or no Dharma, the mind does not regress in the Dharma; upon hearing that there is a Bodhisattva or no Bodhisattva, the mind does not regress in the Dharma; upon hearing that there is Bodhisattva practice or no Bodhisattva practice, the mind does not regress in the Dharma; upon hearing that there is Bodhisattva practice of liberation or no practice of liberation, the mind does not regress in the Dharma; upon hearing that there was a Buddha in the past or no Buddha in the past, the mind does not regress in the Dharma; upon hearing that there will be a Buddha in the future or no Buddha in the future, the mind does not regress in the Dharma; upon hearing that there is a Buddha in the present or no Buddha in the present, the mind does not regress in the Dharma; upon hearing that the Buddha's wisdom is finite or the Buddha's wisdom is infinite, the mind does not regress in the Dharma; upon hearing that the three times (past, present, future) are of one nature (same essence) or the three times are not of one nature, the mind does not regress in the Dharma. This is the tenth. Disciple of the Buddha!
！此菩薩應勸學十種廣大法。何者為十？所謂：說一即多、說多即一、文隨於義、義隨於文、非有即有、有即非有、無相即相、相即無相、無性即性、性即無性。何以故？欲令增進，於一切法善能出離；有所聞法，即自開解，不由他教故。
「佛子！云何為菩薩童真住？此菩薩住十種業。何者為十？所謂：身行無失，語行無失，意行無失，隨意受生，知眾生種種欲，知眾生種種解，知眾生種種界，知眾生種種業，知世界成壞，神足自在、所行無礙。是為十。佛子！此菩薩應勸學十種法。何者為十？所謂：知一切佛剎、動一切佛剎、持一切佛剎、觀一切佛剎、詣一切佛剎、遊行無數世界、領受無數佛法、現變化自在身、出廣大遍滿音、一剎那中承事供養無數諸佛。何以故？欲令增進，於一切法能得善巧；有所聞法，即自開解，不由他教故。
「佛子！云何為菩薩王子住？此菩薩善知十種法。何者為十？所謂：善知諸眾生受生、善知諸煩惱現起、善知習氣相續、善知所行方便、善知無量法、善解諸威儀、善知世界差別、善知前際后際事、善知演說世諦、善知演說第一義諦。是為十。佛子！此菩薩應勸學十種法。何者為十？所謂：法王處善巧、法王處軌度、法王處宮殿、法王處趣入、法王處觀察、法王灌頂、法
王力持、法王無畏、法王宴寢、法王讚歎。何以故？欲令增進，心無障礙；有所聞法，即自開解，不由他教故。
「佛子！云何為菩薩灌頂住？此菩薩得成就十種智。何者為十？所謂：震動無數世界、照耀無數世界、住持無數世界、往詣無數世界、嚴凈無數世界、開示無數眾生、觀察無數眾生、知無數眾生根、令無數眾生趣入、令無數眾生調伏。是為十。佛子！此菩薩身及身業，神通變現，過去智、未來智、現在智成就佛土，心境界、智境界皆不可知，乃至法王子菩薩亦不能知。佛子！此菩薩應勸學諸佛十種智。何者為十？所謂：三世智、佛法智、法界無礙智、法界無邊智、充滿一切世界智、普照一切世界智、住持一切世界智、知一切眾生智、知一切法智、知無邊諸佛智。何以故？欲令增長一切種智；有所聞法，即自開解，不由他教故。」
爾時，佛神力故，十方各一萬佛剎微塵數世界，六種震動。所謂：動、遍動、等遍動，起、遍起、等遍起，涌、遍涌、等遍涌，震、遍震、等遍震，吼、遍吼、等遍吼，擊、遍擊、等遍擊。雨天妙華、天末香、天華鬘、天雜香、天寶衣、天寶云、天莊嚴具，天諸音樂不鼓自鳴，放大光明及妙音聲。如此四天下須彌山頂帝釋殿上，說十住法，現諸神變；十方所有一切世界
【現代漢語翻譯】 現代漢語譯本：王力持（擁有力量的國王）、法王無畏（無所畏懼的法之國王）、法王宴寢（安詳休息的法之國王）、法王讚歎（受讚歎的法之國王）。這是為什麼呢？因為要讓他們增進智慧，心中沒有障礙；一旦聽到佛法，就能自己開悟理解，不需要他人教導。 『佛子！什麼是菩薩灌頂住（菩薩修行的一個階段）？』此菩薩能成就十種智慧。是哪十種呢？即：震動無數世界、照耀無數世界、住持無數世界、前往無數世界、莊嚴清凈無數世界、開示教導無數眾生、觀察無數眾生、瞭解無數眾生的根性、令無數眾生趣入佛道、令無數眾生調伏。這就是十種。佛子！此菩薩的身和身業，神通變化，過去智、未來智、現在智成就佛土，其心境界和智慧境界都是不可思議的，乃至法王子菩薩（即將繼承佛位的菩薩）也不能知曉。佛子！此菩薩應當勸導學習諸佛的十種智慧。是哪十種呢？即：三世智（瞭解過去、現在、未來）、佛法智（瞭解佛法的智慧）、法界無礙智（在法界中沒有障礙的智慧）、法界無邊智（了解法界無邊無際的智慧）、充滿一切世界智（智慧充滿一切世界）、普照一切世界智（智慧普照一切世界）、住持一切世界智（智慧能住持一切世界）、知一切眾生智（瞭解一切眾生的智慧）、知一切法智（瞭解一切法的智慧）、知無邊諸佛智（瞭解無邊諸佛的智慧）。這是為什麼呢？因為要讓他們增長一切種智（佛的一切智慧）；一旦聽到佛法，就能自己開悟理解，不需要他人教導。』 那時，由於佛的神力，十方各有一萬佛剎微塵數的世界，發生了六種震動。即：動、遍動、等遍動，起、遍起、等遍起，涌、遍涌、等遍涌，震、遍震、等遍震，吼、遍吼、等遍吼，擊、遍擊、等遍擊。天空中降下美妙的花朵、天上的末香、天上的花鬘、天上的雜香、天上的寶衣、天上的寶云、天上的莊嚴器具，天上的各種音樂不敲自鳴，放出大光明和美妙的聲音。就像在四天下須彌山頂帝釋殿上，宣說十住法，顯現各種神通變化；十方所有一切世界
【English Translation】 English version: King of Power, King of Dharma without Fear, King of Dharma in Serene Rest, King of Dharma Praised. Why is this so? It is to cause them to advance, their minds without obstruction; upon hearing the Dharma, they immediately understand on their own, not needing to be taught by others. 'Buddha's children! What is the Bodhisattva's Abhisheka Stage (a stage of Bodhisattva practice)?' This Bodhisattva achieves ten kinds of wisdom. What are the ten? They are: shaking countless worlds, illuminating countless worlds, sustaining countless worlds, going to countless worlds, adorning and purifying countless worlds, revealing and teaching countless beings, observing countless beings, knowing the roots of countless beings, causing countless beings to enter the path, and causing countless beings to be tamed. These are the ten. Buddha's children! This Bodhisattva's body and bodily actions, miraculous transformations, past wisdom, future wisdom, and present wisdom accomplish Buddha lands. Their mind realms and wisdom realms are all inconceivable, even the Dharma Prince Bodhisattvas (Bodhisattvas who will inherit the Buddha's position) cannot know them. Buddha's children! This Bodhisattva should encourage the study of the ten kinds of wisdom of all Buddhas. What are the ten? They are: wisdom of the three times (understanding the past, present, and future), wisdom of the Buddha Dharma (wisdom of understanding the Buddha's teachings), wisdom of unobstructed Dharma realms (wisdom without obstruction in the Dharma realms), wisdom of boundless Dharma realms (wisdom of understanding the boundless Dharma realms), wisdom that fills all worlds (wisdom that fills all worlds), wisdom that illuminates all worlds (wisdom that illuminates all worlds), wisdom that sustains all worlds (wisdom that can sustain all worlds), wisdom that knows all beings (wisdom that understands all beings), wisdom that knows all dharmas (wisdom that understands all dharmas), and wisdom that knows boundless Buddhas (wisdom that understands boundless Buddhas). Why is this so? It is to cause them to increase all-knowing wisdom (all the wisdom of the Buddha); upon hearing the Dharma, they immediately understand on their own, not needing to be taught by others.' At that time, due to the Buddha's divine power, in each of the ten directions, in worlds as numerous as the dust particles of ten thousand Buddha lands, six kinds of shaking occurred. Namely: shaking, universal shaking, equal universal shaking; rising, universal rising, equal universal rising; surging, universal surging, equal universal surging; quaking, universal quaking, equal universal quaking; roaring, universal roaring, equal universal roaring; striking, universal striking, equal universal striking. Heavenly wonderful flowers, heavenly powdered incense, heavenly flower garlands, heavenly mixed incense, heavenly precious garments, heavenly precious clouds, heavenly adornments, and heavenly music played without being struck, emitted great light and wonderful sounds. Just like on the summit of Mount Sumeru in the Trayastrimsa Heaven, where the ten stages of dwelling were being expounded, various miraculous transformations were manifested; in all the worlds of the ten directions
，悉亦如是。又以佛神力故，十方各過一萬佛剎微塵數世界，有十佛剎微塵數菩薩，來詣於此，充滿十方，作如是言：「善哉！善哉！佛子善說此法！我等諸人，同名：法慧；所從來國，同名：法雲；彼土如來，皆名：妙法。我等佛所，亦說十住；眾會眷屬，文句義理，悉亦如是，無有增減。佛子！我等承佛神力來入此會，為汝作證：如於此會，十方所有一切世界，悉亦如是。」
爾時，法慧菩薩承佛威力，觀察十方暨於法界而說頌曰：
「見最勝智微妙身， 相好端嚴皆具足， 如是尊重甚難遇， 菩薩勇猛初發心。 見無等比大神通， 聞說記心及教誡， 諸趣眾生無量苦， 菩薩以此初發心。 聞諸如來普勝尊， 一切功德皆成就， 譬如虛空不分別， 菩薩以此初發心。 三世因果名為處， 我等自性為非處， 欲悉了知真實義， 菩薩以此初發心。 過去未來現在世， 所有一切善惡業， 欲悉了知無不盡， 菩薩以此初發心。 諸禪解脫及三昧， 雜染清凈無量種， 欲悉了知入住出， 菩薩以此初發心。 隨諸眾生根利鈍， 如是種種精進力， 欲悉了達分別知， 菩薩以此初發心。 一切眾生種種解， 心所好樂各差別，
【現代漢語翻譯】 現代漢語譯本 也完全是這樣。又因為佛的神力，十方各超過一萬個佛剎微塵數的世界，有十個佛剎微塵數菩薩來到這裡，充滿十方，這樣說道：『太好了！太好了！佛子善於宣說此法！我們這些人，都名為：法慧（Dharma Wisdom）；所來的國度，都名為：法雲（Dharma Cloud）；那裡的如來，都名為：妙法（Wonderful Dharma）。我們在佛所，也宣說十住（Ten Abidings）；眾會眷屬，文句義理，也完全是這樣，沒有增減。佛子！我們承蒙佛的神力來到這個法會，為你作證：如同在這個法會一樣，十方所有一切世界，也完全是這樣。』 這時，法慧菩薩承蒙佛的威神之力，觀察十方以及法界，而說頌道： 『見到最殊勝智慧的微妙身，相好端正莊嚴都具足，這樣的尊貴非常難遇到，菩薩因此勇猛地初發心。 見到無與倫比的大神通，聽到講述記心和教誡，諸趣眾生有無量的痛苦，菩薩因此初發心。 聽到諸如來普遍殊勝的尊者，一切功德都成就，譬如虛空不分別，菩薩因此初發心。 三世因果名為處，我們自性為非處，想要完全了知真實的意義，菩薩因此初發心。 過去、未來、現在世，所有一切善惡業，想要完全了知沒有遺漏，菩薩因此初發心。 諸禪定、解脫以及三昧，雜染清凈有無量種，想要完全了知入住和出離，菩薩因此初發心。 隨著諸眾生根性的利鈍，像這樣種種精進的力量，想要完全通達分別了知，菩薩因此初發心。 一切眾生種種的理解，心中所喜好的各有差別，
【English Translation】 English version It is entirely the same. Moreover, due to the Buddha's divine power, from each of the ten directions, beyond a number of worlds equal to the dust particles of ten thousand Buddha-lands, there came a number of Bodhisattvas equal to the dust particles of ten Buddha-lands, filling the ten directions, and they spoke thus: 'Excellent! Excellent! Son of the Buddha, you have well expounded this Dharma! We, all of us, are named: Dharma Wisdom (法慧); the countries from which we come are all named: Dharma Cloud (法雲); the Tathagatas there are all named: Wonderful Dharma (妙法). In the presence of our Buddhas, we also expound the Ten Abidings (十住); the assemblies, retinues, words, meanings, and principles are all exactly the same, without any increase or decrease. Son of the Buddha! We have come to this assembly by the power of the Buddha to bear witness for you: just as it is in this assembly, so it is in all the worlds of the ten directions.' At that time, the Bodhisattva Dharma Wisdom, relying on the Buddha's majestic power, contemplated the ten directions and the Dharma realm, and spoke in verse: 'Seeing the subtle body of the most supreme wisdom, with its perfect marks and adornments, such a venerable one is very rare to encounter, thus the Bodhisattva initially generates the aspiration with courage. Seeing the incomparable great spiritual powers, hearing the teachings on mindfulness and precepts, the immeasurable suffering of beings in all realms, thus the Bodhisattva initially generates the aspiration. Hearing of the universally supreme honored ones, the Tathagatas, who have accomplished all merits, like the emptiness of space without discrimination, thus the Bodhisattva initially generates the aspiration. The causes and effects of the three times are called places, our own nature is a non-place, desiring to fully understand the true meaning, thus the Bodhisattva initially generates the aspiration. Past, future, and present lives, all good and evil karmas, desiring to fully understand without omission, thus the Bodhisattva initially generates the aspiration. All meditations, liberations, and samadhis, the countless kinds of defiled and pure states, desiring to fully understand their entering, abiding, and exiting, thus the Bodhisattva initially generates the aspiration. According to the sharpness or dullness of the faculties of all beings, such are the various powers of diligence, desiring to fully comprehend and discern, thus the Bodhisattva initially generates the aspiration. The various understandings of all beings, the differences in what their hearts desire,
如是無量欲悉知， 菩薩以此初發心。 眾生諸界各差別， 一切世間無有量， 欲悉了知其體性， 菩薩以此初發心。 一切有為諸行道， 一一皆有所至處， 悉欲了知其實性， 菩薩以此初發心。 一切世界諸眾生， 隨業漂流無暫息， 欲得天眼皆明見， 菩薩以此初發心。 過去世中曾所有， 如是體性如是相， 欲悉了知其宿住， 菩薩以此初發心。 一切眾生諸結惑， 相續現起及習氣， 欲悉了知究竟盡， 菩薩以此初發心。 隨諸眾生所安立， 種種談論語言道， 如其世諦悉欲知， 菩薩以此初發心。 一切諸法離言說， 性空寂滅無所作， 欲悉明達此真義， 菩薩以此初發心。 欲悉震動十方國， 傾覆一切諸大海， 具足諸佛大神通， 菩薩以此初發心。 欲一毛孔放光明， 普照十方無量土， 一一光中覺一切， 菩薩以此初發心。 欲以難思諸佛剎， 悉置掌中而不動， 了知一切如幻化， 菩薩以此初發心。 欲以無量剎眾生， 置一毛端不迫隘， 悉知無人無有我， 菩薩以此初發心。 欲以一毛滴海水， 一切大海悉令竭， 而悉分別知其數， 菩薩以此初發心。
【現代漢語翻譯】 現代漢語譯本 如果想要完全瞭解無量的慾望，菩薩因此初次發起了菩提心。 眾生所處的各個世界各有差別，一切世間都是無量的，想要完全瞭解它們的本體和性質，菩薩因此初次發起了菩提心。 一切有為的諸行之道，每一個都有其所到達之處，想要完全瞭解它們的真實性質，菩薩因此初次發起了菩提心。 一切世界中的眾生，都隨著業力漂流而沒有片刻的停息，想要獲得天眼能夠清楚地看見這一切，菩薩因此初次發起了菩提心。 過去世中所存在的一切，它們的本體和相貌是怎樣的，想要完全瞭解自己的宿世，菩薩因此初次發起了菩提心。 一切眾生的各種煩惱和迷惑，它們相續不斷地生起以及所形成的習氣，想要完全瞭解它們的究竟止息，菩薩因此初次發起了菩提心。 隨著眾生所安立的，種種談論和語言之道，想要如實地瞭解世俗諦，菩薩因此初次發起了菩提心。 一切諸法都超越了言語的表達，其自性是空寂的，沒有造作，想要完全明瞭這真實的意義，菩薩因此初次發起了菩提心。 想要震動十方國土，傾覆一切大海，具足諸佛的大神通，菩薩因此初次發起了菩提心。 想要從一個毛孔中放出光明，普遍照耀十方無量的國土，在每一道光明中覺悟一切，菩薩因此初次發起了菩提心。 想要將難以思議的諸佛剎土，都放在手掌中而不動搖，並且了知一切都如幻化一般，菩薩因此初次發起了菩提心。 想要將無量剎土的眾生，都放在一根毛髮的頂端而不感到擁擠，並且了知其中無人無我，菩薩因此初次發起了菩提心。 想要用一根毛髮滴出的海水，使一切大海都乾涸，並且能夠分別知道其中的數量，菩薩因此初次發起了菩提心。
【English Translation】 English version If one wishes to fully understand limitless desires, the Bodhisattva initiates the aspiration for enlightenment for the first time. The various realms of sentient beings are each different, and all the worlds are immeasurable. To fully understand their essence and nature, the Bodhisattva initiates the aspiration for enlightenment for the first time. All conditioned paths of action, each has its destination. To fully understand their true nature, the Bodhisattva initiates the aspiration for enlightenment for the first time. All sentient beings in all worlds, drift along with their karma without a moment's rest. To gain the divine eye to clearly see all of this, the Bodhisattva initiates the aspiration for enlightenment for the first time. All that existed in the past, what their essence and appearance were like, to fully understand one's past lives, the Bodhisattva initiates the aspiration for enlightenment for the first time. All the afflictions and delusions of sentient beings, their continuous arising and the habits they form, to fully understand their ultimate cessation, the Bodhisattva initiates the aspiration for enlightenment for the first time. According to what sentient beings establish, the various discussions and ways of language, to truly understand the conventional truth, the Bodhisattva initiates the aspiration for enlightenment for the first time. All dharmas are beyond the expression of words, their nature is empty and still, without action. To fully understand this true meaning, the Bodhisattva initiates the aspiration for enlightenment for the first time. To shake the ten directions of lands, to overturn all the great oceans, to possess the great spiritual powers of all Buddhas, the Bodhisattva initiates the aspiration for enlightenment for the first time. To emit light from a single pore, to illuminate the immeasurable lands of the ten directions, to awaken all in each ray of light, the Bodhisattva initiates the aspiration for enlightenment for the first time. To place the inconceivable Buddha lands in the palm of one's hand without shaking, and to know that all is like an illusion, the Bodhisattva initiates the aspiration for enlightenment for the first time. To place the sentient beings of immeasurable lands on the tip of a single hair without crowding, and to know that there is no person and no self, the Bodhisattva initiates the aspiration for enlightenment for the first time. To use a drop of seawater from a single hair to dry up all the oceans, and to be able to distinguish their number, the Bodhisattva initiates the aspiration for enlightenment for the first time.
不可思議諸國土， 盡抹為塵無遺者， 欲悉分別知其數， 菩薩以此初發心。 過去未來無量劫， 一切世間成壞相， 欲悉了達窮其際， 菩薩以此初發心。 三世所有諸如來， 一切獨覺及聲聞， 欲知其法盡無餘， 菩薩以此初發心。 無量無邊諸世界， 欲以一毛悉稱舉， 如其體相悉了知， 菩薩以此初發心。 無量無數輪圍山， 欲令悉入毛孔中， 如其大小皆得知， 菩薩以此初發心。 欲以寂靜一妙音， 普應十方隨類演， 如是皆令凈明瞭， 菩薩以此初發心。 一切眾生語言法， 一言演說無不盡， 悉欲了知其自性， 菩薩以此初發心。 世間言音靡不作， 悉令其解證寂滅， 欲得如是妙舌根， 菩薩以此初發心。 欲使十方諸世界， 有成壞相皆得見， 而悉知從分別生， 菩薩以此初發心。 一切十方諸世界， 無量如來悉充滿， 欲悉了知彼佛法， 菩薩以此初發心。 種種變化無量身， 一切世界微塵等， 欲悉了達從心起， 菩薩以此初發心。 過去未來現在世， 無量無數諸如來， 欲於一念悉了知， 菩薩以此初發心。 欲具演說一句法， 阿僧祇劫無有盡，
【現代漢語翻譯】 現代漢語譯本 不可思議的無數國土，如果全部磨成微塵，沒有一絲遺留，想要完全分別知道它們的數量，菩薩因此發起最初的菩提心。 過去和未來無量劫的時間裡，一切世間的成住壞空，想要完全瞭解並窮盡其邊際，菩薩因此發起最初的菩提心。 過去、現在、未來三世所有的如來（Tathagata，佛的稱號），一切獨覺（Pratyekabuddha，不依師教而自行開悟者）和聲聞（Sravaka，聽聞佛法而修行者），想要完全瞭解他們的教法，沒有一絲遺漏，菩薩因此發起最初的菩提心。 無量無邊的諸世界，想要用一根毫毛全部稱量舉起，並完全瞭解它們的形體和相貌，菩薩因此發起最初的菩提心。 無量無數的輪圍山（Cakravada，圍繞世界的山脈），想要讓它們全部進入一個毛孔之中，並瞭解它們的大小，菩薩因此發起最初的菩提心。 想要用寂靜的一個微妙聲音，普遍應和十方世界，隨著眾生的類別而演說佛法，使他們都能夠清楚明白，菩薩因此發起最初的菩提心。 一切眾生的語言和表達方式，用一句話就能全部演說，想要完全瞭解它們的自性，菩薩因此發起最初的菩提心。 世間所有的言語和聲音，都能使他們理解並證得寂滅的境界，想要獲得這樣微妙的舌根，菩薩因此發起最初的菩提心。 想要使十方世界，所有成住壞空的景象都能看見，並且知道它們都是從分別心產生的，菩薩因此發起最初的菩提心。 一切十方世界，充滿著無量無數的如來，想要完全瞭解他們的佛法，菩薩因此發起最初的菩提心。 想要完全瞭解種種變化無量的身體，如同一切世界微塵的數量，知道它們都是從心產生的，菩薩因此發起最初的菩提心。 過去、未來、現在三世，無量無數的如來，想要在一念之間全部瞭解，菩薩因此發起最初的菩提心。 想要詳細演說一句佛法，即使經過阿僧祇劫（Asankhyeya，極大的數字單位）也沒有窮盡，菩薩因此發起最初的菩提心。
【English Translation】 English version Inconceivable lands, if all were ground into dust without a trace, and one wished to fully discern and know their number, the Bodhisattva initiates the first Bodhicitta (awakening mind) for this reason. Throughout the immeasurable kalpas (eons) of the past and future, the phases of formation, existence, decay, and emptiness of all worlds, if one wishes to fully understand and exhaust their limits, the Bodhisattva initiates the first Bodhicitta for this reason. All Tathagatas (Buddhas), Pratyekabuddhas (Solitary Buddhas), and Sravakas (Hearers) of the three times, past, present, and future, if one wishes to know their teachings completely without any remainder, the Bodhisattva initiates the first Bodhicitta for this reason. The immeasurable and boundless worlds, if one wished to weigh and lift them all with a single hair, and fully understand their forms and appearances, the Bodhisattva initiates the first Bodhicitta for this reason. The immeasurable and countless Cakravada (iron mountain ranges surrounding the world), if one wished to make them all enter a single pore, and know their sizes, the Bodhisattva initiates the first Bodhicitta for this reason. If one wished to use a single, subtle, and silent sound to universally respond to the ten directions, expounding the Dharma according to the categories of beings, making them all clearly understand, the Bodhisattva initiates the first Bodhicitta for this reason. The languages and expressions of all sentient beings, if one could expound them all in a single word, and wished to fully understand their nature, the Bodhisattva initiates the first Bodhicitta for this reason. All the words and sounds of the world, if one could make them understand and attain the state of Nirvana (extinction of suffering), and wished to obtain such a subtle tongue, the Bodhisattva initiates the first Bodhicitta for this reason. If one wished to see all the phases of formation, existence, decay, and emptiness of the ten directions, and know that they all arise from discrimination, the Bodhisattva initiates the first Bodhicitta for this reason. All the worlds of the ten directions, filled with immeasurable and countless Tathagatas, if one wished to fully understand their Dharma, the Bodhisattva initiates the first Bodhicitta for this reason. If one wished to fully understand the countless transformations of bodies, as numerous as the dust particles of all worlds, knowing that they all arise from the mind, the Bodhisattva initiates the first Bodhicitta for this reason. The immeasurable and countless Tathagatas of the past, future, and present, if one wished to fully understand them all in a single moment, the Bodhisattva initiates the first Bodhicitta for this reason. If one wished to expound a single phrase of the Dharma, even through Asankhyeya (incalculable) kalpas without end, the Bodhisattva initiates the first Bodhicitta for this reason.
而令文義各不同， 菩薩以此初發心。 十方一切諸眾生， 隨其流轉生滅相， 欲於一念皆明達， 菩薩以此初發心。 欲以身語及意業， 普詣十方無所礙， 了知三世皆空寂， 菩薩以此初發心。 菩薩如是發心已， 應令往詣十方國， 恭敬供養諸如來， 以此使其無退轉。 菩薩勇猛求佛道， 住于生死不疲厭， 為彼稱歎使順行， 如是令其無退轉。 十方世界無量剎， 悉在其中作尊主， 為諸菩薩如是說， 以此令其無退轉。 最勝最上最第一， 甚深微妙清凈法， 勸諸菩薩說與人， 如是教令離煩惱。 一切世間無與等， 不可傾動摧伏處， 為彼菩薩常稱讚， 如是教令不退轉。 佛是世間大力主， 具足一切諸功德， 令諸菩薩住是中， 以此教為勝丈夫。 無量無邊諸佛所， 悉得往詣而親近， 常為諸佛所攝受， 如是教令不退轉。 所有寂靜諸三昧， 悉皆演暢無有餘， 為彼菩薩如是說， 以此令其不退轉。 摧滅諸有生死輪， 轉于清凈妙法輪， 一切世間無所著， 為諸菩薩如是說。 一切眾生墮惡道， 無量重苦所纏迫， 與作救護歸依處， 為諸菩薩如是說。
【現代漢語翻譯】 現代漢語譯本 即使文字的意義各不相同，菩薩也因此初發菩提心。 十方一切的眾生，隨著他們的流轉生滅的現象， 想要在一念之間都明白通達，菩薩因此初發菩提心。 想要以身、語、意三業，普遍到達十方而沒有障礙， 了知過去、現在、未來三世都是空寂的，菩薩因此初發菩提心。 菩薩這樣發心之後，應當前往十方國土， 恭敬供養諸如來（Tathagata），以此使他們不退轉。 菩薩勇猛地追求佛道，安住于生死輪迴而不疲倦厭煩， 為他們稱揚讚歎，使他們順著正道修行，這樣使他們不退轉。 十方世界無量無數的剎土（kshetra），都可以在其中作為尊貴的主人， 為諸菩薩這樣宣說，以此使他們不退轉。 最殊勝、最上、最第一，甚深微妙清凈的佛法， 勸諸菩薩為他人宣說，這樣教導他們遠離煩惱。 一切世間沒有可以與之相比的，不可動搖、不可摧毀的地方， 為那些菩薩常常稱讚，這樣教導他們不退轉。 佛是世間最有力量的主宰，具足一切功德， 使諸菩薩安住於此，以此教導他們成為殊勝的丈夫。 在無量無邊的諸佛所在之處，都能前往親近， 常常被諸佛所攝受，這樣教導他們不退轉。 所有寂靜的禪定（samadhi），都完全演說闡揚沒有遺漏， 為那些菩薩這樣宣說，以此使他們不退轉。 摧毀一切有生死的輪迴，轉動清凈微妙的法輪（dharma-cakra）， 對於一切世間都沒有執著，為諸菩薩這樣宣說。 一切眾生墮入惡道，被無量的痛苦所纏繞逼迫， 為他們做救護和歸依之處，為諸菩薩這樣宣說。
【English Translation】 English version Even though the meanings of the words differ, the Bodhisattva thus initially arouses the Bodhi mind. All sentient beings in the ten directions, according to their cycle of birth and death, Desiring to understand and penetrate all in a single thought, the Bodhisattva thus initially arouses the Bodhi mind. Desiring to reach the ten directions without obstruction through body, speech, and mind, Knowing that the three times (past, present, and future) are all empty and still, the Bodhisattva thus initially arouses the Bodhi mind. After the Bodhisattva has thus aroused the mind, they should go to the lands of the ten directions, Respectfully making offerings to all the Tathagatas, thereby ensuring they do not regress. The Bodhisattva bravely seeks the path of Buddhahood, dwelling in the cycle of birth and death without weariness or aversion, Praising and extolling them, guiding them to practice in accordance with the right path, thus ensuring they do not regress. In the countless lands (kshetra) of the ten directions, one can act as a noble master, Speaking thus to the Bodhisattvas, thereby ensuring they do not regress. The most supreme, the highest, the foremost, the profound, subtle, and pure Dharma, Encouraging the Bodhisattvas to proclaim it to others, thus teaching them to be free from afflictions. In all the world, there is nothing comparable, a place that cannot be shaken or subdued, Constantly praising it to those Bodhisattvas, thus teaching them not to regress. The Buddha is the most powerful master in the world, possessing all merits, Enabling the Bodhisattvas to abide in this, thus teaching them to be noble beings. In the presence of the countless Buddhas, one can go and draw near, Always being embraced by the Buddhas, thus teaching them not to regress. All the peaceful samadhis are fully expounded without omission, Speaking thus to those Bodhisattvas, thereby ensuring they do not regress. Destroying the cycle of birth and death, turning the pure and subtle Dharma wheel (dharma-cakra), Without attachment to anything in the world, speaking thus to the Bodhisattvas. All sentient beings fall into evil paths, entangled and oppressed by immeasurable suffering, Providing them with refuge and protection, speaking thus to the Bodhisattvas.
此是菩薩發心住， 一向志求無上道， 如我所說教誨法， 一切諸佛亦如是。 第二治地住菩薩， 應當發起如是心， 十方一切諸眾生， 愿使悉順如來教。 利益大悲安樂心， 安住憐愍攝受心， 守護眾生同己心， 師心及以導師心。 已住如是勝妙心， 次令誦習求多聞， 常樂寂靜正思惟， 親近一切善知識。 發言和悅離粗獷， 言必知時無所畏， 了達于義如法行， 遠離愚迷心不動。 此是初學菩提行， 能行此行真佛子， 我今說彼所應行， 如是佛子應勤學。 第三菩薩修行住， 當依佛教勤觀察， 諸法無常苦及空， 無有我人無動作。 一切諸法不可樂， 無如名字無處所， 無所分別無真實， 如是觀者名菩薩。 次令觀察眾生界， 及以勸觀於法界， 世界差別盡無餘， 于彼咸應勸觀察。 十方世界及虛空， 所有地水與火風， 欲界色界無色界， 悉勸觀察咸令盡。 觀察彼界各差別， 及其體性咸究竟， 得如是教勤修行， 此則名為真佛子。 第四生貴住菩薩， 從諸聖教而出生， 了達諸有無所有， 超過彼法生法界。 信佛堅固不可壞， 觀法寂滅心安住，
【現代漢語翻譯】 現代漢語譯本 這是菩薩發心住（菩薩修行階位之一），一心一意追求無上佛道。 正如我所說的教誨之法，一切諸佛也是如此。 第二治地住（菩薩修行階位之一）的菩薩，應當發起這樣的心願： 愿十方一切眾生，都能順從如來的教導。 以利益眾生的大悲心和安樂心，安住于憐憫和攝受眾生的心， 守護眾生如同守護自己，以師長之心和導師之心對待眾生。 已經安住于如此殊勝的心境，接下來應當誦習佛法，追求廣博的知識， 常常喜愛寂靜，進行正確的思考，親近一切善知識。 說話時語氣溫和愉悅，遠離粗暴和剛強，說話必定知道時機，無所畏懼， 通達佛法的意義，如法修行，遠離愚昧迷惑，內心不動搖。 這是初學菩薩道的修行，能夠如此修行才是真正的佛子， 我現在說他們應當修行的內容，這樣的佛子應當勤奮學習。 第三修行住（菩薩修行階位之一）的菩薩，應當依據佛陀的教誨勤奮觀察， 諸法都是無常、是苦、是空的，沒有我、人，也沒有動作。 一切諸法都不可貪戀，沒有像名字一樣的實體，也沒有固定的處所， 沒有分別，也沒有真實性，如此觀察的人才稱為菩薩。 接下來應當觀察眾生界，並且勸導他人觀察法界， 世界之間的差別完全沒有剩餘，對於這些都應當勸導他人觀察。 十方世界以及虛空，所有地、水、火、風，欲界（眾生所居之界）的無， 都應當勸導他人觀察，使之完全瞭解。 觀察那些世界的各種差別，以及它們的體性，完全瞭解透徹， 得到這樣的教誨並勤奮修行，這樣的人才稱為真正的佛子。 第四生貴住（菩薩修行階位之一）的菩薩，從諸聖教中出生， 通達一切有為法都是無所有的，超越這些法而生於法界。 對佛的信心堅固不可動搖，觀察諸法寂滅，內心安住，
【English Translation】 English version This is the Bodhisattva's Stage of Initial Aspiration (one of the stages of Bodhisattva practice), single-mindedly seeking the unsurpassed path of Buddhahood. Just as I have taught, so it is with all Buddhas. The Bodhisattva in the Second Stage of Cultivating the Ground (one of the stages of Bodhisattva practice) should generate this aspiration: May all sentient beings in the ten directions follow the teachings of the Tathagata. With a heart of great compassion and joy for the benefit of all beings, dwell in a heart of compassion and acceptance, Protecting all beings as if they were oneself, with the heart of a teacher and a guide. Having settled in such a sublime state of mind, one should then recite and study the Dharma, seeking extensive knowledge, Always delight in tranquility, engage in correct contemplation, and draw near to all virtuous teachers. Speak with gentle and pleasant tones, avoiding harshness and roughness, speak at the right time, without fear, Understand the meaning of the Dharma, practice according to the Dharma, stay away from ignorance and delusion, and keep the mind unwavering. This is the practice of a Bodhisattva beginner, and one who can practice in this way is a true child of the Buddha, I now speak of what they should practice, and such a child of the Buddha should diligently learn. The Bodhisattva in the Third Stage of Practice (one of the stages of Bodhisattva practice) should diligently observe according to the Buddha's teachings, That all dharmas are impermanent, suffering, and empty, without self, person, or action. All dharmas are not to be desired, without substance like a name, without a fixed place, Without discrimination, without reality, one who observes in this way is called a Bodhisattva. Next, one should observe the realm of sentient beings, and encourage others to observe the realm of Dharma, The differences between worlds are completely without remainder, and one should encourage others to observe these. The ten directions of the world and space, all earth, water, fire, and wind, the absence of the desire realm (the realm where beings reside), One should encourage others to observe, so that they fully understand. Observe the various differences of those worlds, and their nature, fully understanding them, Having received such teachings and diligently practiced, such a person is called a true child of the Buddha. The Bodhisattva in the Fourth Stage of Noble Birth (one of the stages of Bodhisattva practice) is born from the teachings of the sages, Understanding that all conditioned dharmas are without substance, transcending these dharmas and being born into the realm of Dharma. With unwavering faith in the Buddha, observing the quiescence of all dharmas, the mind dwells in peace,
隨諸眾生悉了知， 體性虛妄無真實。 世間剎土業及報， 生死涅槃悉如是， 佛子於法如是觀， 從佛親生名佛子。 過去未來現在世， 其中所有諸佛法， 了知積集及圓滿， 如是修學令究竟。 三世一切諸如來， 能隨觀察悉平等， 種種差別不可得， 如是觀者達三世。 如我稱揚讚歎者， 此是四住諸功德， 若能依法勤修行， 速成無上佛菩提。 從此第五諸菩薩， 說名具足方便住， 深入無量巧方便， 發生究竟功德業。 菩薩所修眾福德， 皆為救護諸群生， 專心利益與安樂， 一向哀愍令度脫。 為一切世除眾難， 引出諸有令歡喜， 一一調伏無所遺， 皆令具德向涅槃。 一切眾生無有邊， 無量無數不思議， 及以不可稱量等， 聽受如來如是法。 此第五住真佛子， 成就方便度眾生， 一切功德大智尊， 以如是法而開示。 第六正心圓滿住， 於法自性無迷惑， 正念思惟離分別， 一切天人莫能動。 聞贊毀佛與佛法， 菩薩及以所行行， 眾生有量若無量， 有垢無垢難易度， 法界大小及成壞， 若有若無心不動， 過去未來今現在， 諦念思惟恒決定。
【現代漢語翻譯】 現代漢語譯本 能隨順所有眾生，完全瞭解他們的體性虛妄不實。 世間的國土、業報，以及生死和涅槃，都是如此虛妄。 佛子應當這樣觀察佛法，從佛陀親自教導而生的，才稱為佛子。 過去、未來和現在的世界，其中所有的佛法， 都要了解其積累和圓滿的過程，這樣修學才能達到究竟。 三世一切諸如來，能夠隨順觀察，都是平等的。 種種差別都是不可得的，這樣觀察的人才能通達三世。 像我這樣稱揚讚歎的，這是四住菩薩的功德。 如果能夠依法勤奮修行，就能迅速成就無上佛菩提（無上覺悟）。 從這第五住開始的菩薩，被稱為具足方便住。 他們深入無量巧妙的方便法門，從而生起究竟的功德事業。 菩薩所修的各種福德，都是爲了救護一切眾生。 他們專心利益眾生，給予他們安樂，一心哀憫他們，使他們得以解脫。 爲了一切世間消除各種苦難，引導眾生脫離苦海，讓他們歡喜。 一一調伏眾生，不遺漏任何一個，都讓他們具足功德，趨向涅槃（寂滅）。 一切眾生沒有邊際，無量無數不可思議， 以及不可稱量等等，都在聽受如來所說的佛法。 這第五住的真佛子，成就了方便度化眾生的能力。 一切功德和大智慧的尊者，用這樣的佛法來開示眾生。 第六正心圓滿住，對於法的自性不再迷惑。 正念思惟，遠離分別，一切天人都不能動搖他的心。 聽到讚揚或譭謗佛、佛法，菩薩以及菩薩所修的行， 眾生有量或無量，有垢或無垢，容易度化或難以度化， 法界的大小和成壞，存在或不存在，他的心都不會動搖。 對於過去、未來和現在，都能以真諦的念頭思惟，恒常保持堅定。
【English Translation】 English version Completely understanding all sentient beings, knowing their nature is illusory and unreal. The worlds, karmic retributions, and the cycles of birth and death, as well as Nirvana, are all like this, illusory. A Buddha's child should observe the Dharma in this way; those who are born from the Buddha's direct teachings are called Buddha's children. The past, future, and present worlds, and all the Buddha's teachings within them, must be understood in their accumulation and completion; only through such practice can one reach the ultimate. All the Tathagatas (Buddhas) of the three times, are able to observe with equanimity, all are equal. All kinds of differences are unattainable; those who observe in this way can understand the three times. What I am praising and extolling, these are the merits of the four abodes (stages of Bodhisattvas). If one can diligently practice according to the Dharma, one can quickly achieve Anuttara-samyak-sambodhi (supreme enlightenment). From the fifth abode onwards, Bodhisattvas are said to possess the abode of skillful means. They deeply enter into immeasurable skillful means, thereby generating ultimate meritorious deeds. All the merits that Bodhisattvas cultivate are for the sake of saving all sentient beings. They are dedicated to benefiting beings, giving them peace and happiness, and compassionately leading them to liberation. They remove all difficulties for all worlds, guide beings out of suffering, and bring them joy. They tame each and every being, leaving none behind, and lead them all to possess merits and move towards Nirvana (extinction). All sentient beings are boundless, immeasurable, countless, and inconceivable, as well as immeasurable and so on, all are listening to the Dharma as taught by the Tathagata. These true Buddha's children of the fifth abode have achieved the skillful means to liberate sentient beings. All meritorious and wise beings, use this Dharma to enlighten sentient beings. The sixth abode, the abode of perfect right mind, is no longer confused about the nature of Dharma. With right mindfulness and contemplation, free from discrimination, no heavenly being can move their mind. Hearing praise or slander of the Buddha, the Dharma, the Bodhisattvas, and their practices, whether beings are finite or infinite, defiled or undefiled, easy or difficult to liberate, the size and formation or destruction of the Dharma realm, whether it exists or not, their mind remains unmoved. Regarding the past, future, and present, they contemplate with true mindfulness, always remaining steadfast.
一切諸法皆無相， 無體無性空無實， 如幻如夢離分別， 常樂聽聞如是義。 第七不退轉菩薩， 于佛及法菩薩行， 若有若無出不出， 雖聞是說無退轉。 過去未來現在世， 一切諸佛有以無， 佛智有盡或無盡， 三世一相種種相， 一即是多多即一， 文隨於義義隨文， 如是一切展轉成， 此不退人應為說。 若法有相及無相， 若法有性及無性， 種種差別互相屬， 此人聞已得究竟。 第八菩薩童真住， 身語意行皆具足， 一切清凈無諸失， 隨意受生得自在。 知諸眾生心所樂， 種種意解各差別， 及其所有一切法， 十方國土成壞相。 逮得速疾妙神通， 一切處中隨念往， 于諸佛所聽聞法， 讚歎修行無懈倦。 了知一切諸佛國， 震動加持亦觀察， 超過佛土不可量， 遊行世界無邊數。 阿僧祇法悉咨問， 所欲受身皆自在， 言音善巧靡不充， 諸佛無數咸承事。 第九菩薩王子住， 能見眾生受生別， 煩惱現習靡不知， 所行方便皆善了。 諸法各異威儀別， 世界不同前後際， 如其世俗第一義， 悉善了知無有餘。 法王善巧安立處， 隨其處所所有法，
【現代漢語翻譯】 現代漢語譯本 一切諸法都沒有固定的表象，沒有實體，沒有自性，空無真實。 它們如同幻覺，如同夢境，超越了分別的認知，應當恒常歡喜地聽聞這樣的道理。 第七不退轉菩薩，對於佛陀、佛法以及菩薩的修行， 無論是有還是無，是出世還是不出世，即使聽聞這些說法也不會退轉。 過去、未來、現在的世界，一切諸佛的存在或不存在， 佛陀的智慧是有盡還是無盡，三世的統一相和種種不同的相， 一即是多，多即是一，文字隨著意義而生，意義隨著文字而顯， 像這樣一切相互轉化而成，這些道理應當為不退轉的人宣說。 如果說諸法有相或無相，有自性或無自性， 種種差別相互關聯，這樣的人聽聞后就能達到究竟的境界。 第八菩薩處於童真住的階段，身、語、意三方面的行為都圓滿具足， 一切清凈沒有過失，可以隨意受生，獲得自在。 他知道眾生心中所喜愛的，種種不同的理解和想法， 以及他們所擁有的一切法，十方國土的成住壞空。 他獲得了迅速而不可思議的神通，可以在任何地方隨心所欲地前往， 在諸佛那裡聽聞佛法，讚歎修行，永不懈怠。 他了知一切諸佛的國土，觀察它們的震動和加持， 超越了不可計量的佛土，世界無邊無際。 他可以請教無數的佛法，隨意接受任何身體， 言語巧妙，無所不達，承事無數的諸佛。 第九菩薩處於王子住的階段，能夠看到眾生受生的差別， 知道煩惱的習氣，對於所修行的方便法門都非常瞭解。 諸法各有不同的威儀，世界有不同的前後際， 無論是世俗諦還是第一義諦，他都完全瞭解，沒有遺漏。 法王善巧地安立一切，根據不同的處所和相應的法，
【English Translation】 English version All dharmas are without fixed characteristics, without substance, without self-nature, empty and unreal. They are like illusions, like dreams, transcending discriminative cognition, and one should always joyfully listen to such a meaning. The seventh non-retrogressing Bodhisattva, regarding the Buddha, the Dharma, and the practice of Bodhisattvas, whether there is or is not, whether in the world or out of the world, even if hearing these teachings, they will not regress. The past, future, and present worlds, whether all Buddhas exist or do not exist, whether the wisdom of the Buddha is finite or infinite, the unified aspect of the three times and the various different aspects, one is many, and many are one, words arise with meaning, and meaning is revealed through words, like this, everything transforms into each other, these principles should be explained to those who do not regress. If it is said that dharmas have characteristics or no characteristics, have self-nature or no self-nature, various differences are interconnected, such a person, upon hearing this, can attain the ultimate state. The eighth Bodhisattva is in the stage of 'youthful purity,' with actions of body, speech, and mind all perfectly complete, everything is pure without fault, they can freely take rebirth, attaining self-mastery. They know what beings desire in their hearts, the various different understandings and thoughts, as well as all the dharmas they possess, the formation, existence, destruction, and emptiness of the ten directions of lands. They have attained swift and wondrous spiritual powers, able to go anywhere at will, listening to the Dharma at the Buddhas' places, praising practice, never slacking. They understand all the Buddha lands, observing their shaking and blessings, surpassing immeasurable Buddha lands, the worlds are boundless. They can inquire about countless dharmas, freely accept any body, their speech is skillful, reaching everywhere, serving countless Buddhas. The ninth Bodhisattva is in the stage of 'prince,' able to see the differences in beings' rebirths, knowing the habits of afflictions, and being very clear about the skillful means they practice. Dharmas have different dignities, the worlds have different past and future boundaries, whether it is the conventional truth or the ultimate truth, they fully understand, without omission. The Dharma King skillfully establishes everything, according to different places and corresponding dharmas,
法王宮殿若趣入， 及以于中所觀見。 法王所有灌頂法， 神力加持無怯畏， 宴寢宮室及嘆譽， 以此教詔法王子。 如是為說靡不盡， 而令其心無所著， 於此了知修正念， 一切諸佛現其前。 第十灌頂真佛子， 成滿最上第一法， 十方無數諸世界， 悉能震動光普照。 住持往詣亦無餘， 清凈莊嚴皆具足， 開示眾生無有數， 觀察知根悉能盡。 發心調伏亦無邊， 咸令趣向大菩提， 一切法界咸觀察， 十方國土皆往詣。 其中身及身所作， 神通變現難可測， 三世佛土諸境界， 乃至王子無能了。 一切見者三世智， 于諸佛法明瞭智， 法界無礙無邊智， 充滿一切世界智， 照耀世界住持智， 了知眾生諸法智， 及知正覺無邊智， 如來為說咸令盡。 如是十住諸菩薩， 皆從如來法化生， 隨其所有功德行， 一切天人莫能測。 過去未來現在世， 發心求佛無有邊， 十方國土皆充滿， 莫不當成一切智。 一切國土無邊際， 世界眾生法亦然， 惑業心樂各差別， 依彼而發菩提意。 始求佛道一念心， 世間眾生及二乘， 斯等尚亦不能知， 何況所餘功德行！
【現代漢語翻譯】 現代漢語譯本 如果進入法王（Dharmaraja）的宮殿，以及在那裡所見的一切。 法王所擁有的灌頂之法（Abhiseka），神力加持，使人無所畏懼。 宴飲的宮室和讚譽，以此教導法王子（Dharmaputra）。 像這樣為他講述一切，沒有遺漏，使他的心無所執著。 在此了知並修正念，一切諸佛（Buddha）都會顯現在他面前。 第十灌頂的真正佛子，成就圓滿最上第一之法。 十方無數的世界，都能被震動，光芒普照。 住持和前往任何地方都沒有阻礙，清凈莊嚴，一切都具足。 開示的眾生無量無邊，觀察並瞭解他們的根性，都能徹底知曉。 發心調伏的眾生也無邊無際，都讓他們趨向偉大的菩提（Bodhi）。 觀察一切法界（Dharmadhatu），前往十方所有的國土。 其中身體以及身體所做的一切，神通變化難以測度。 三世（過去、現在、未來）佛土的境界，乃至法王子都無法瞭解。 一切見到這些境界的人，都具有三世的智慧，對於諸佛的教法有明瞭的智慧。 具有法界無礙無邊的智慧，充滿一切世界的智慧。 具有照耀世界、住持佛法的智慧，了知眾生諸法的智慧。 以及了知正覺無邊的智慧，如來（Tathagata）為他們講述，使他們完全瞭解。 像這樣十住（Dasabhumi）的菩薩（Bodhisattva），都是從如來的教法中化生。 隨著他們所擁有的功德和修行，一切天人和人都無法測度。 過去、未來和現在的世界，發心求佛的人無邊無際。 十方國土都充滿著這樣的人，他們都將成就一切智慧。 一切國土沒有邊際，世界眾生和法也是如此。 迷惑、業力、心性和喜好各有差別，依此而發菩提之心。 最初求佛道的一念心，世間眾生和二乘（聲聞、緣覺）之人。 尚且不能知曉，更何況其餘的功德和修行！
【English Translation】 English version If one enters the palace of the Dharma King (Dharmaraja), and all that is seen therein. The Abhiseka (consecration) of the Dharma King, with divine power and blessings, makes one fearless. The banquet halls and praises, with these teachings, instruct the Dharma Prince (Dharmaputra). Thus, everything is explained to him without omission, so that his mind is without attachment. Here, understanding and correcting right mindfulness, all Buddhas (Buddha) appear before him. The true son of the tenth Abhiseka, achieves the supreme and foremost Dharma. The countless worlds of the ten directions can be shaken, and the light shines everywhere. There is no hindrance to abiding and going anywhere, pure and adorned, all is complete. The sentient beings taught are immeasurable, observing and understanding their roots, all can be thoroughly known. The sentient beings who aspire to be tamed are also boundless, all are led towards the great Bodhi (Enlightenment). Observing all the Dharmadhatu (realm of phenomena), going to all the lands of the ten directions. The body and all that the body does, the magical transformations are immeasurable. The realms of the Buddhas of the three times (past, present, future), even the Dharma Prince cannot understand. All who see these realms have the wisdom of the three times, and clear wisdom of the teachings of the Buddhas. Having the unobstructed and boundless wisdom of the Dharmadhatu, the wisdom that fills all worlds. Having the wisdom to illuminate the world and uphold the Dharma, the wisdom to understand the Dharma of all sentient beings. And the wisdom to know the boundless enlightenment, the Tathagata (Buddha) explains to them, so that they fully understand. Thus, the Bodhisattvas (Bodhisattva) of the ten abodes (Dasabhumi) are all born from the teachings of the Tathagata. According to their merits and practices, all gods and humans cannot fathom. In the past, future, and present worlds, those who aspire to Buddhahood are boundless. The lands of the ten directions are filled with such people, and they will all achieve all wisdom. All lands are without limit, and so are the sentient beings and the Dharma of the world. Delusions, karma, minds, and preferences are all different, and based on these, the mind of Bodhi is awakened. The initial thought of seeking the path of Buddhahood, even worldly beings and those of the two vehicles (Sravaka and Pratyekabuddha). Cannot understand, let alone the remaining merits and practices!
十方所有諸世界， 能以一毛悉稱舉， 彼人能知此佛子， 趣向如來智慧行。 十方所有諸大海， 悉以毛端滴令盡， 彼人能知此佛子， 一念所修功德行。 一切世界抹為塵， 悉能分別知其數， 如是之人乃能見， 此諸菩薩所行道。 去來現在十方佛， 一切獨覺及聲聞， 悉以種種妙辯才， 開示初發菩提心。 發心功德不可量， 充滿一切眾生界， 眾智共說無能盡， 何況所餘諸妙行！」
大方廣佛華嚴經卷第十六 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第十七
于闐國三藏實叉難陀奉 制譯
梵行品第十六
爾時，正念天子白法慧菩薩言：「佛子！一切世界諸菩薩眾，依如來教，染衣出家。云何而得梵行清凈，從菩薩位逮于無上菩提之道？」
法慧菩薩言：
「佛子！菩薩摩訶薩修梵行時，應以十法而為所緣，作意觀察。所謂：身、身業、語、語業、意、意業、佛、法、僧、戒。應如是觀：為身是梵行耶？乃至戒是梵行耶？若身是梵行者，當知梵行則為非善、則為非法、則為渾濁、則為臭惡、則為不凈、則為可厭、則為違逆、則為雜染、則為死屍、則為蟲聚。若身業
【現代漢語翻譯】 現代漢語譯本 遍佈十方的所有世界，如果有人能用一根毫毛全部舉起，這個人才能知道這位佛子，所趨向的如來智慧之行。 遍佈十方的所有大海，如果有人能用一根毫毛尖端將水滴盡，這個人才能知道這位佛子，一念之間所修的功德之行。 如果有人能將一切世界都磨成微塵，並且能分別知道這些微塵的數量，這樣的人才能見到，這些菩薩所修行的道路。 過去、現在、未來十方諸佛，以及一切獨覺（辟支佛）和聲聞（阿羅漢），都能用種種巧妙的辯才，開示最初發起的菩提心。 發起菩提心的功德不可限量，它充滿一切眾生界，即使眾多的智慧者共同講述也無法窮盡，更何況其他所修的種種殊勝的修行呢！
《大方廣佛華嚴經》卷第十六 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第十七
于闐國三藏實叉難陀（Siksananda）奉 制譯
梵行品第十六
這時，正念天子問法慧菩薩說：『佛子！一切世界中的菩薩們，依從如來的教導，剃染出家。如何才能得到梵行清凈，從菩薩的地位達到無上菩提之道呢？』
法慧菩薩說：
『佛子！菩薩摩訶薩（Mahasattva）修習梵行時，應當以十種法作為所緣，作意觀察。這十種法是：身、身業、語、語業、意、意業、佛、法、僧、戒。應當這樣觀察：身體是梵行嗎？乃至戒是梵行嗎？如果身體是梵行，應當知道梵行就是不善的、就是非法的、就是渾濁的、就是臭惡的、就是不凈的、就是可厭的、就是違逆的、就是雜染的、就是死屍、就是蟲聚。如果身業
【English Translation】 English version All the worlds in the ten directions, if someone could lift them all with a single hair, that person could know this Buddha's child, who is heading towards the wisdom practice of the Tathagata (Thus Come One). All the oceans in the ten directions, if someone could drain them all with the tip of a single hair, that person could know this Buddha's child, the meritorious practice cultivated in a single thought. If someone could grind all the worlds into dust, and could distinguish and know the number of these dust particles, such a person could see the path practiced by these Bodhisattvas. The Buddhas of the past, present, and future in the ten directions, as well as all Pratyekabuddhas (Solitary Buddhas) and Sravakas (Arhats), can all use various skillful eloquence to reveal the initial Bodhi mind. The merit of generating the Bodhi mind is immeasurable, it fills all realms of sentient beings, even if many wise ones speak together, they cannot exhaust it, let alone the various other wonderful practices!
The Avatamsaka Sutra, Volume 16 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 17
Translated by Tripitaka Master Siksananda of Khotan under Imperial Decree
Chapter Sixteen: Pure Conduct
At that time, the Deva (god) of Right Mindfulness asked the Bodhisattva Dharmamati, 'Buddha's child! All the Bodhisattvas in all the worlds, following the teachings of the Tathagata, shave their heads and leave home. How can they attain pure conduct, and from the position of a Bodhisattva reach the path of unsurpassed Bodhi?'
The Bodhisattva Dharmamati said:
'Buddha's child! When a Bodhisattva Mahasattva (Great Being) cultivates pure conduct, they should take ten dharmas as their objects of contemplation, and observe them with intention. These ten dharmas are: body, bodily actions, speech, speech actions, mind, mental actions, Buddha, Dharma, Sangha, and precepts. They should observe thus: Is the body pure conduct? And so on, is the precept pure conduct? If the body is pure conduct, one should know that pure conduct is not good, is not lawful, is turbid, is foul, is impure, is repulsive, is contrary, is defiled, is a corpse, is a gathering of worms. If bodily actions
是梵行者，梵行則是行住坐臥、左右顧視、屈伸俯仰。若語是梵行者，梵行則是音聲風息、唇舌喉吻、吐納抑縱、高低清濁。若語業是梵行者，梵行則是起居問訊、略說、廣說、諭說、直說、贊說、毀說、安立說、隨俗說、顯了說。若意是梵行者，梵行則應是覺、是觀、是分別、是種種分別、是憶念、是種種憶念、是思惟、是種種思惟、是幻術、是眠夢。若意業是梵行者，當知梵行則是思想、寒熱、飢渴、苦樂、憂喜。若佛是梵行者，為色是佛耶？受是佛耶？想是佛耶？行是佛耶？識是佛耶？為相是佛耶？好是佛耶？神通是佛耶？業行是佛耶？果報是佛耶？若法是梵行者，為寂滅是法耶？涅槃是法耶？不生是法耶？不起是法耶？不可說是法耶？無分別是法耶？無所行是法耶？不合集是法耶？若僧是梵行者，為預流向是僧耶？預流果是僧耶？一來向是僧耶？一來果是僧耶？不還向是僧耶？不還果是僧耶？阿羅漢向是僧耶？阿羅漢果是僧耶？三明是僧耶？六通是僧耶？若戒是梵行者，為壇場是戒耶？問清凈是戒耶？教威儀是戒耶？三說羯磨是戒耶？和尚是戒耶？阿阇梨是戒耶？剃髮是戒耶？著袈裟衣是戒耶？乞食是戒耶？正命是戒耶？如是觀已，于身無所取，于修無所著，於法無所住；過去已滅，未來未至，現在空寂；無
【現代漢語翻譯】 現代漢語譯本 如果說行為是梵行（brahmacarya，指清凈的行為），那麼梵行就是行走、站立、坐著、躺臥、左顧右盼、屈身、伸展、俯身和仰視。如果說言語是梵行，那麼梵行就是聲音、氣息、嘴唇、舌頭、喉嚨、吐氣、吸氣、抑揚頓挫、高低和清濁。如果說語言行為是梵行，那麼梵行就是起居問候、簡略地說、詳細地說、比喻地說、直接地說、讚美地說、詆譭地說、確立地說、隨順世俗地說、明白地說。如果說意念是梵行，那麼梵行就應該是覺、觀、分別、種種分別、憶念、種種憶念、思惟、種種思惟、幻術和睡眠夢境。如果說意念行為是梵行，那麼應當知道梵行就是思想、寒冷、炎熱、飢餓、口渴、痛苦、快樂、憂愁和喜悅。如果說佛是梵行，那麼色（rupa，指物質現象）是佛嗎？受（vedana，指感受）是佛嗎？想（samjna，指知覺）是佛嗎？行（samskara，指意志）是佛嗎？識（vijnana，指意識）是佛嗎？相（lakshana，指特徵）是佛嗎？好（anuvyanjana，指細微特徵）是佛嗎？神通（abhijna，指超自然能力）是佛嗎？業行（karma，指行為）是佛嗎？果報（vipaka，指因果報應）是佛嗎？如果說法是梵行，那麼寂滅（nirodha，指止息）是法嗎？涅槃（nirvana，指解脫）是法嗎？不生（anutpada，指無生）是法嗎？不起（anabhinirvritti，指不生起）是法嗎？不可說（anabhilapya，指無法言說）是法嗎？無分別（avikalpa，指無分別）是法嗎？無所行（apravrtti，指無所作為）是法嗎？不合集（asamsarga，指不聚合）是法嗎？如果說僧是梵行，那麼預流向（srotapatti-pratipannaka，指入流的修行者）是僧嗎？預流果（srotapatti-phala，指入流的果位）是僧嗎？一來向（sakrdagami-pratipannaka，指一來果的修行者）是僧嗎？一來果（sakrdagami-phala，指一來果位）是僧嗎？不還向（anagami-pratipannaka，指不還果的修行者）是僧嗎？不還果（anagami-phala，指不還果位）是僧嗎？阿羅漢向（arhat-pratipannaka，指阿羅漢的修行者）是僧嗎？阿羅漢果（arhat-phala，指阿羅漢的果位）是僧嗎？三明（tisro vidya，指三種智慧）是僧嗎？六通（sadabhijna，指六種神通）是僧嗎？如果說戒是梵行，那麼壇場（mandala，指道場）是戒嗎？問清凈（visuddhi，指清凈）是戒嗎？教威儀（iryapatha，指行爲規範）是戒嗎？三說羯磨（karma，指僧團的決議）是戒嗎？和尚（upadhyaya，指戒師）是戒嗎？阿阇梨（acarya，指導師）是戒嗎？剃髮是戒嗎？穿袈裟衣是戒嗎？乞食是戒嗎？正命（samyag-ajiva，指正當的謀生方式）是戒嗎？像這樣觀察之後，對於身體沒有執取，對於修行沒有執著，對於法沒有住處；過去已經滅盡，未來尚未到來，現在是空寂的；沒有
【English Translation】 English version If one says that conduct is brahmacarya (pure conduct), then brahmacarya is walking, standing, sitting, lying down, looking left and right, bending, stretching, bowing, and looking up. If one says that speech is brahmacarya, then brahmacarya is sound, breath, lips, tongue, throat, exhaling, inhaling, intonation, high and low pitches, and clarity and turbidity. If one says that verbal action is brahmacarya, then brahmacarya is greeting, speaking briefly, speaking in detail, speaking metaphorically, speaking directly, speaking in praise, speaking in criticism, speaking to establish, speaking according to custom, and speaking clearly. If one says that thought is brahmacarya, then brahmacarya should be awareness, observation, discrimination, various discriminations, recollection, various recollections, contemplation, various contemplations, illusion, and sleep dreams. If one says that mental action is brahmacarya, then know that brahmacarya is thought, cold, heat, hunger, thirst, suffering, joy, sorrow, and happiness. If one says that the Buddha is brahmacarya, is form (rupa, material phenomena) the Buddha? Is feeling (vedana, sensation) the Buddha? Is perception (samjna, cognition) the Buddha? Is volition (samskara, mental formations) the Buddha? Is consciousness (vijnana, awareness) the Buddha? Is a mark (lakshana, characteristic) the Buddha? Is a minor mark (anuvyanjana, subtle characteristic) the Buddha? Are supernormal powers (abhijna, psychic abilities) the Buddha? Is karmic action (karma, action) the Buddha? Is karmic result (vipaka, consequence) the Buddha? If one says that the Dharma is brahmacarya, is cessation (nirodha, extinction) the Dharma? Is nirvana (liberation) the Dharma? Is non-arising (anutpada, non-origination) the Dharma? Is non-occurrence (anabhinirvritti, non-manifestation) the Dharma? Is the inexpressible (anabhilapya, beyond words) the Dharma? Is non-discrimination (avikalpa, without distinction) the Dharma? Is non-activity (apravrtti, without action) the Dharma? Is non-association (asamsarga, without connection) the Dharma? If one says that the Sangha is brahmacarya, is a stream-enterer (srotapatti-pratipannaka, one who has entered the stream) the Sangha? Is a stream-enterer's fruit (srotapatti-phala, the fruit of stream-entry) the Sangha? Is a once-returner (sakrdagami-pratipannaka, one who returns once) the Sangha? Is a once-returner's fruit (sakrdagami-phala, the fruit of once-returning) the Sangha? Is a non-returner (anagami-pratipannaka, one who does not return) the Sangha? Is a non-returner's fruit (anagami-phala, the fruit of non-returning) the Sangha? Is an arhat (arhat-pratipannaka, one who is worthy) the Sangha? Is an arhat's fruit (arhat-phala, the fruit of arhatship) the Sangha? Are the three knowledges (tisro vidya, three wisdoms) the Sangha? Are the six supernormal powers (sadabhijna, six psychic abilities) the Sangha? If one says that precepts are brahmacarya, is the altar (mandala, sacred space) a precept? Is asking for purity (visuddhi, purification) a precept? Is teaching deportment (iryapatha, proper conduct) a precept? Is the three-fold declaration (karma, monastic procedure) a precept? Is the preceptor (upadhyaya, teacher) a precept? Is the teacher (acarya, instructor) a precept? Is shaving the head a precept? Is wearing the monastic robe a precept? Is begging for alms a precept? Is right livelihood (samyag-ajiva, ethical living) a precept? Having observed thus, there is no grasping at the body, no attachment to practice, no dwelling in the Dharma; the past has ceased, the future has not arrived, the present is empty; there is no
作業者，無受報者；此世不移動，彼世不改變。此中何法名為梵行？梵行從何處來？誰之所有？體為是誰？由誰而作？為是有，為是無？為是色，為非色？為是受，為非受？為是想，為非想？為是行，為非行？為是識，為非識？如是觀察，梵行法不可得故，三世法皆空寂故，意無取著故，心無障礙故，所行無二故，方便自在故，受無相法故，觀無相法故，知佛法平等故，具一切佛法故，如是名為清凈梵行。
「復應修習十種法。何者為十？所謂：處非處智、過現未來業報智、諸禪解脫三昧智、諸根勝劣智、種種解智、種種界智、一切至處道智、天眼無礙智、宿命無礙智、永斷習氣智。于如來十力，一一觀察；一一力中，有無量義，悉應咨問。聞已，應起大慈悲心，觀察眾生而不捨離；思惟諸法，無有休息；行無上業，不求果報；了知境界如幻如夢，如影如響，亦如變化。若諸菩薩能與如是觀行相應，于諸法中不生二解，一切佛法疾得現前，初發心時即得阿耨多羅三藐三菩提，知一切法即心自性，成就慧身，不由他悟。」
初發心功德品第十七
爾時，天帝釋白法慧菩薩言：「佛子！菩薩初發菩提之心，所得功德，其量幾何？」
法慧菩薩言：
「此義甚深，難說、難知、難分別、難信
【現代漢語翻譯】 現代漢語譯本：作業者不存在，也沒有承受果報的人；此世不會移動，彼世也不會改變。那麼，這裡所說的『梵行』（brahmacarya，清凈的行為）是指什麼？梵行從何處而來？屬於誰？它的本體是什麼？由誰而造作？是存在，還是不存在？是色（rupa，物質），還是非色？是受（vedana，感受），還是非受？是想（samjna，概念），還是非想？是行（samskara，意志），還是非行？是識（vijnana，意識），還是非識？如此觀察，因為梵行之法不可得，三世之法皆是空寂，所以心中沒有執著，心無障礙，所行之道沒有對立，方便運用自在，領受無相之法，觀察無相之法，了知佛法平等，具足一切佛法，這樣才稱為清凈的梵行。 又應當修習十種法。哪十種呢？就是：知曉是處非處之智、知曉過去現在未來業報之智、知曉諸禪定解脫三昧之智、知曉諸根勝劣之智、知曉種種解脫之智、知曉種種界之智、知曉一切至處之道之智、天眼無礙之智、宿命無礙之智、永斷習氣之智。對於如來的十力（dasabala，佛陀的十種力量），一一加以觀察；每一力中，都有無量的意義，都應當請教。聽聞之後，應當生起大慈悲心，觀察眾生而不捨棄；思惟諸法，沒有休息；行無上的事業，不求果報；了知境界如幻如夢，如影如響，也如變化。如果諸菩薩能夠與這樣的觀行相應，對於諸法就不會產生二元對立的理解，一切佛法很快就會顯現，初發菩提心時就能證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），了知一切法即是心之自性，成就智慧之身，不需由他人開悟。 初發心功德品第十七 這時，天帝釋（Sakra devanam indra，眾神之王）對法慧菩薩說：『佛子！菩薩初發菩提心時，所獲得的功德，其量有多少呢？』 法慧菩薩說：『這個道理非常深奧，難以言說、難以理解、難以分別、難以置信。』
【English Translation】 English version: There is no doer, nor is there one who receives the consequences; this world does not move, nor does the other world change. What is called 『brahmacarya』 (pure conduct) here? From where does brahmacarya come? To whom does it belong? What is its essence? By whom is it made? Is it existent, or non-existent? Is it rupa (form), or non-rupa? Is it vedana (feeling), or non-vedana? Is it samjna (perception), or non-samjna? Is it samskara (mental formations), or non-samskara? Is it vijnana (consciousness), or non-vijnana? Observing thus, because the dharma of brahmacarya is unattainable, and the dharmas of the three times are all empty and still, the mind has no attachment, the mind has no obstruction, the path taken has no duality, the skillful means are freely used, one receives the dharma of no-form, observes the dharma of no-form, understands the equality of the Buddha's dharma, and is complete with all the Buddha's dharmas; this is called pure brahmacarya. Furthermore, one should cultivate ten dharmas. What are the ten? They are: the wisdom of knowing what is possible and impossible, the wisdom of knowing the karmic consequences of past, present, and future actions, the wisdom of knowing all the dhyanas (meditations), liberations, and samadhis (concentrations), the wisdom of knowing the superiority and inferiority of the faculties, the wisdom of knowing various liberations, the wisdom of knowing various realms, the wisdom of knowing the path to all destinations, the unobstructed wisdom of the divine eye, the unobstructed wisdom of past lives, and the wisdom of permanently cutting off habitual tendencies. One should observe each of the ten powers (dasabala) of the Tathagata (Buddha); in each power, there are immeasurable meanings, and one should inquire about them all. Having heard them, one should generate great compassion, observe sentient beings without abandoning them; contemplate all dharmas without rest; perform supreme deeds without seeking reward; understand that realms are like illusions, like dreams, like shadows, like echoes, and like transformations. If bodhisattvas can be in accordance with such contemplation, they will not generate dualistic understandings of dharmas, all the Buddha's dharmas will quickly manifest, and upon first generating the bodhicitta (mind of enlightenment), they will attain anuttara-samyak-sambodhi (supreme perfect enlightenment), knowing that all dharmas are the nature of the mind itself, achieving the wisdom body, and not needing to be enlightened by others. Chapter Seventeen: The Merits of the Initial Aspiration At that time, Sakra devanam indra (the king of the gods) said to Bodhisattva Dharmamati: 『Son of the Buddha! When a bodhisattva first generates the bodhicitta, how great is the amount of merit obtained?』 Bodhisattva Dharmamati said: 『This meaning is very profound, difficult to speak of, difficult to understand, difficult to distinguish, and difficult to believe.』
解、難證、難行、難通達、難思惟、難度量、難趣入。雖然，我當承佛威神之力而為汝說。
「佛子！假使有人以一切樂具，供養東方阿僧祇世界所有眾生，經於一劫，然後教令凈持五戒；南、西、北方，四維、上、下，亦復如是。佛子！于汝意云何，此人功德寧為多不？」
天帝言：「佛子！此人功德，唯佛能知，其餘一切無能量者。」
法慧菩薩言：
「佛子！此人功德比菩薩初發心功德，百分不及一，千分不及一，百千分不及一；如是，億分、百億分、千億分、百千億分、那由他億分、百那由他億分、千那由他億分、百千那由他億分、數分、歌羅分、算分、諭分、優波尼沙陀分，亦不及一。
「佛子！且置此諭。假使有人以一切樂具，供養十方十阿僧祇世界所有眾生，經于百劫，然後教令修十善道；如是供養，經于千劫，教住四禪；經于百千劫，教住四無量心；經于億劫，教住四無色定；經于百億劫，教住須陀洹果；經于千億劫，教住斯陀含果；經于百千億劫，教住阿那含果；經于那由他億劫，教住阿羅漢果；經于百千那由他億劫，教住辟支佛道。佛子！于意云何，是人功德寧為多不？」
天帝言：「佛子！此人功德，唯佛能知。」
法慧菩薩言：
「佛子
【現代漢語翻譯】 現代漢語譯本：
這些道理難以理解、難以證明、難以實行、難以通達、難以思惟、難以度量、難以趣入。雖然如此，我將憑藉佛陀的威神之力為你解說。 『佛子！假設有人用一切美好的器具，供養東方無數（阿僧祇）世界的所有眾生，經過一劫的時間，然後教導他們清凈地持守五戒；南方、西方、北方，四維、上方、下方，也都是如此。佛子！你認為如何，此人的功德難道不多嗎？』 天帝說：『佛子！此人的功德，只有佛陀才能知道，其餘一切眾生都無法衡量。』 法慧菩薩說： 『佛子！此人的功德比菩薩初發心的功德，百分之一都比不上，千分之一都比不上，百千分之一都比不上；如此，乃至億分之一、百億分之一、千億分之一、百千億分之一、那由他億分之一、百那由他億分之一、千那由他億分之一、百千那由他億分之一、數分之一、歌羅分之一、算分之一、諭分之一、優波尼沙陀分之一，也比不上。 『佛子！姑且放下這個比喻。假設有人用一切美好的器具，供養十方十個無數（阿僧祇）世界的所有眾生，經過一百劫的時間，然後教導他們修習十善道；如此供養，經過一千劫，教導他們安住於四禪；經過百千劫，教導他們安住於四無量心；經過一億劫，教導他們安住於四無色定；經過百億劫，教導他們安住于須陀洹果（初果）；經過千億劫，教導他們安住於斯陀含果（二果）；經過百千億劫，教導他們安住于阿那含果（三果）；經過那由他億劫，教導他們安住于阿羅漢果（四果）；經過百千那由他億劫，教導他們安住于辟支佛道（緣覺）。佛子！你認為如何，此人的功德難道不多嗎？』 天帝說：『佛子！此人的功德，只有佛陀才能知道。』 法慧菩薩說：
【English Translation】 English version:
These principles are difficult to understand, difficult to prove, difficult to practice, difficult to penetrate, difficult to contemplate, difficult to measure, and difficult to enter. Nevertheless, I shall, by the power of the Buddha's majestic spirit, explain them to you. 'Disciple of the Buddha! Suppose there were someone who, with all kinds of delightful things, made offerings to all the sentient beings in countless (asamkhya) worlds in the east, for one kalpa, and then taught them to purely uphold the five precepts; and likewise in the south, west, north, the four intermediate directions, above, and below. Disciple of the Buddha! What do you think, would this person's merit be great or not?' The Heavenly Emperor said, 'Disciple of the Buddha! This person's merit can only be known by the Buddha; all other beings are incapable of measuring it.' Bodhisattva Dharma-wisdom said: 'Disciple of the Buddha! This person's merit, compared to the merit of a Bodhisattva's initial aspiration, is not even one percent, not even one thousandth, not even one hundred thousandth; and so on, not even one billionth, one hundred billionth, one trillionth, one hundred trillionth, one nayuta billionth, one hundred nayuta billionth, one thousand nayuta billionth, one hundred thousand nayuta billionth, one part in a number, one part in a kala, one part in a calculation, one part in an analogy, one part in an upanishad, it is not even comparable. 'Disciple of the Buddha! Let us set aside this analogy. Suppose there were someone who, with all kinds of delightful things, made offerings to all the sentient beings in ten directions, in ten countless (asamkhya) worlds, for one hundred kalpas, and then taught them to cultivate the ten virtuous paths; having made such offerings, for one thousand kalpas, taught them to abide in the four dhyanas; for one hundred thousand kalpas, taught them to abide in the four immeasurable minds; for one billion kalpas, taught them to abide in the four formless absorptions; for one hundred billion kalpas, taught them to abide in the Srotapanna fruit (stream-enterer); for one trillion kalpas, taught them to abide in the Sakrdagamin fruit (once-returner); for one hundred trillion kalpas, taught them to abide in the Anagamin fruit (non-returner); for one nayuta billion kalpas, taught them to abide in the Arhat fruit (worthy one); for one hundred thousand nayuta billion kalpas, taught them to abide in the Pratyekabuddha path (solitary realizer). Disciple of the Buddha! What do you think, would this person's merit be great or not?' The Heavenly Emperor said, 'Disciple of the Buddha! This person's merit can only be known by the Buddha.' Bodhisattva Dharma-wisdom said:
！此人功德比菩薩初發心功德，百分不及一，千分不及一，百千分不及一，乃至優波尼沙陀分亦不及一。何以故？佛子！一切諸佛初發心時，不但為以一切樂具，供養十方十阿僧祇世界所有眾生，經于百劫，乃至百千那由他億劫故，發菩提心；不但為教爾所眾生，令修五戒、十善業道，教住四禪、四無量心、四無色定，教得須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道故，發菩提心；為令如來種性不斷故，為充遍一切世界故，為度脫一切世界眾生故，為悉知一切世界成壞故，為悉知一切世界中眾生垢凈故，為悉知一切世界自性清凈故，為悉知一切眾生心樂煩惱習氣故，為悉知一切眾生死此生彼故，為悉知一切眾生諸根方便故，為悉知一切眾生心行故，為悉知一切眾生三世智故，為悉知一切佛境界平等故，發於無上菩提之心。
「佛子！復置此諭。假使有人，於一念頃，能過東方阿僧祇世界；唸唸如是，盡阿僧祇劫，此諸世界無有能得知其邊際。又第二人，於一念頃，能過前人阿僧祇劫所過世界；如是，亦盡阿僧祇劫。次第展轉，乃至第十。南、西、北方，四維、上、下，亦復如是。佛子！此十方中，凡有百人，一一如是過諸世界，是諸世界可知邊際；菩薩初發阿耨多羅三藐三菩提心所有善根，無有能得
【現代漢語翻譯】 現代漢語譯本：此人所獲得的功德，比菩薩初發菩提心時的功德，連百分之一都比不上，千分之一也比不上，百千分之一也比不上，乃至優波尼沙陀分（最小的計量單位）也比不上。這是為什麼呢？佛子！一切諸佛最初發菩提心的時候，不僅僅是爲了用一切美好的事物，供養十方十阿僧祇（無數）世界的所有眾生，經歷百劫，乃至百千那由他億劫，才發菩提心；不僅僅是爲了教導那麼多的眾生，讓他們修持五戒、十善業道，教他們安住於四禪、四無量心、四無色定，教他們證得須陀洹果（預流果）、斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果（無學果）、辟支佛道（緣覺道），才發菩提心；而是爲了讓如來的種性不至於斷絕，爲了充滿一切世界，爲了度脫一切世界的眾生，爲了完全知曉一切世界的成住壞空，爲了完全知曉一切世界中眾生的染污與清凈，爲了完全知曉一切世界自性清凈，爲了完全知曉一切眾生的心意、喜好、煩惱和習氣，爲了完全知曉一切眾生從此處死後又往生到何處，爲了完全知曉一切眾生的根器和方便法門，爲了完全知曉一切眾生的心行，爲了完全知曉一切眾生的三世智慧，爲了完全知曉一切佛的境界平等，才發起了無上的菩提之心。 佛子！再舉個例子。假設有個人，在一念之間，能夠超越東方阿僧祇（無數）個世界；唸唸如此，直到經歷阿僧祇劫，這些世界也沒有人能夠知道它的邊際。又有第二個人，在一念之間，能夠超越前一個人阿僧祇劫所超越的世界；像這樣，也經歷阿僧祇劫。依次遞進，直到第十個人。南方、西方、北方，四維、上方、下方，也是如此。佛子！這十方之中，凡是有百人，每個人都像這樣超越諸世界，這些世界尚且可以知道它的邊際；而菩薩最初發起阿耨多羅三藐三菩提心（無上正等正覺之心）所產生的善根，是沒有人能夠知道它的邊際的。
【English Translation】 English version: The merit of this person is not comparable to the merit of a Bodhisattva's initial aspiration for enlightenment, not even one percent, not even one thousandth, not even one hundred thousandth, not even a 'upanishad' part (the smallest unit of measurement). Why is that? Buddha's children! When all Buddhas initially aspire for enlightenment, it is not merely for the sake of using all delightful things to make offerings to all sentient beings in the ten directions of countless 'asamkhya' worlds, for hundreds of kalpas, even hundreds of thousands of 'nayuta' billions of kalpas, that they aspire for enlightenment; it is not merely for the sake of teaching so many sentient beings, causing them to cultivate the five precepts, the ten virtuous paths of action, teaching them to abide in the four dhyanas, the four immeasurables, the four formless absorptions, teaching them to attain the 'srotaapanna' fruit (stream-enterer), the 'sakrdagamin' fruit (once-returner), the 'anagamin' fruit (non-returner), the 'arhat' fruit (worthy one), and the 'pratyekabuddha' path (solitary enlightened one), that they aspire for enlightenment; but it is for the sake of ensuring that the lineage of the Tathagata is not severed, for the sake of pervading all worlds, for the sake of liberating all sentient beings in all worlds, for the sake of fully knowing the formation, existence, destruction, and emptiness of all worlds, for the sake of fully knowing the defilement and purity of sentient beings in all worlds, for the sake of fully knowing the self-nature purity of all worlds, for the sake of fully knowing the minds, preferences, afflictions, and habits of all sentient beings, for the sake of fully knowing where all sentient beings go after death, for the sake of fully knowing the faculties and expedient means of all sentient beings, for the sake of fully knowing the mental activities of all sentient beings, for the sake of fully knowing the three-time wisdom of all sentient beings, for the sake of fully knowing the equality of all Buddha realms, that they aspire for the unsurpassed enlightenment. Buddha's children! Let me give another analogy. Suppose there is a person who, in a single moment, can surpass countless 'asamkhya' worlds in the east; and does so moment after moment, until countless 'asamkhya' kalpas have passed, no one can know the boundary of these worlds. And then there is a second person who, in a single moment, can surpass the worlds that the first person surpassed in countless 'asamkhya' kalpas; and does so for countless 'asamkhya' kalpas. This continues in sequence, up to the tenth person. The south, west, north, four intermediate directions, above, and below are the same. Buddha's children! If there are a hundred people in these ten directions, and each of them surpasses worlds in this way, the boundaries of these worlds can still be known; but the roots of goodness generated by a Bodhisattva's initial aspiration for 'anuttara-samyak-sambodhi' (unsurpassed perfect enlightenment) are such that no one can know their boundaries.
知其際者。何以故？佛子！菩薩不齊限，但為往爾所世界得了知故，發菩提心；爲了知十方世界故，發菩提心。所謂：欲了知妙世界即是粗世界，粗世界即是妙世界；仰世界即是覆世界，覆世界即是仰世界；小世界即是大世界，大世界即是小世界；廣世界即是狹世界，狹世界即是廣世界；一世界即是不可說世界，不可說世界即是一世界；不可說世界入一世界，一世界入不可說世界；穢世界即是凈世界，凈世界即是穢世界。欲知一毛端中，一切世界差別性；一切世界中，一毛端一體性。欲知一世界中出生一切世界，欲知一切世界無體性。欲以一念心盡知一切廣大世界而無障礙故，發阿耨多羅三藐三菩提心。
「佛子！復置此諭。假使有人，於一念頃，能知東方阿僧祇世界成壞劫數；唸唸如是，盡阿僧祇劫，此諸劫數無有能得知其邊際。有第二人，於一念頃，能知前人阿僧祇劫所知劫數。如是廣說，乃至第十。南、西、北方，四維、上、下，亦復如是。佛子！此十方阿僧祇世界成壞劫數，可知邊際；菩薩初發阿耨多羅三藐三菩提心功德善根，無有能得知其際者。何以故？菩薩不齊限，但為知爾所世界成壞劫數故，發阿耨多羅三藐三菩提心；為悉知一切世界成壞劫盡無餘故，發阿耨多羅三藐三菩提心。所謂：知長劫與
【現代漢語翻譯】 現代漢語譯本 知道它們的邊際。為什麼呢？佛子！菩薩的願行沒有止境，他們發菩提心，只是爲了瞭解那些世界；爲了瞭解十方世界，他們發菩提心。所謂：想要了解美妙的世界即是粗糙的世界，粗糙的世界即是美妙的世界；仰視的世界即是覆視的世界，覆視的世界即是仰視的世界；小的世界即是大的世界，大的世界即是小的世界；廣闊的世界即是狹小的世界，狹小的世界即是廣闊的世界；一個世界即是不可說的世界，不可說的世界即是一個世界；不可說的世界進入一個世界，一個世界進入不可說的世界；污穢的世界即是清凈的世界，清凈的世界即是污穢的世界。想要知道一根毛髮尖端中，一切世界的差別性；一切世界中，一根毛髮尖端是一體的。知道一個世界中出生一切世界，想要知道一切世界沒有實體。以一念心完全瞭解一切廣大的世界而沒有障礙，所以發阿耨多羅三藐三菩提心（無上正等正覺之心）。 佛子！再舉個例子。假設有人，在一念之間，能夠知道東方無數世界成住壞空的劫數；唸唸如此，直到無數劫，這些劫數也沒有人能夠知道它的邊際。有第二個人，在一念之間，能夠知道前一個人無數劫所知道的劫數。像這樣廣泛地說，直到第十個人。南方、西方、北方，四維、上方、下方，也是如此。佛子！這十方無數世界成住壞空的劫數，可以知道它的邊際；菩薩最初發阿耨多羅三藐三菩提心（無上正等正覺之心）的功德善根，沒有人能夠知道它的邊際。為什麼呢？菩薩的願行沒有止境，他們發阿耨多羅三藐三菩提心，只是爲了知道那些世界成住壞空的劫數；爲了完全知道一切世界成住壞空直到沒有剩餘，他們發阿耨多羅三藐三菩提心。所謂：知道長劫與
【English Translation】 English version know their limits. Why is that? Buddha's children! The Bodhisattvas' vows and practices are limitless. They generate the Bodhi mind (mind of enlightenment) simply to understand those worlds; to understand the ten directions of worlds, they generate the Bodhi mind. That is to say: wanting to understand that the wonderful world is the same as the coarse world, the coarse world is the same as the wonderful world; the world that is looked up to is the same as the world that is looked down upon, the world that is looked down upon is the same as the world that is looked up to; the small world is the same as the large world, the large world is the same as the small world; the vast world is the same as the narrow world, the narrow world is the same as the vast world; one world is the same as the inexpressible world, the inexpressible world is the same as one world; the inexpressible world enters one world, one world enters the inexpressible world; the defiled world is the same as the pure world, the pure world is the same as the defiled world. Wanting to know, within the tip of a single hair, the differences of all worlds; within all worlds, the tip of a single hair is one entity. Knowing that from one world all worlds are born, wanting to know that all worlds have no substance. With one thought, completely understanding all vast worlds without obstruction, therefore, they generate the Anuttara-samyak-sambodhi mind (mind of unsurpassed, complete and perfect enlightenment). Buddha's children! Let me give another example. Suppose there is a person who, in a single thought, can know the kalpas (eons) of formation, existence, destruction, and emptiness of countless worlds in the east; thought after thought like this, until countless kalpas, no one can know the limits of these kalpas. There is a second person who, in a single thought, can know the kalpas known by the previous person in countless kalpas. Speaking broadly like this, up to the tenth person. The south, west, north, four intermediate directions, above, and below are also like this. Buddha's children! The kalpas of formation, existence, destruction, and emptiness of these countless worlds in the ten directions can be known to their limits; the merit and virtuous roots of a Bodhisattva's initial generation of the Anuttara-samyak-sambodhi mind (mind of unsurpassed, complete and perfect enlightenment) cannot be known to their limits. Why is that? The Bodhisattvas' vows and practices are limitless. They generate the Anuttara-samyak-sambodhi mind simply to know the kalpas of formation, existence, destruction, and emptiness of those worlds; to completely know all worlds' formation, existence, destruction, and emptiness until nothing remains, they generate the Anuttara-samyak-sambodhi mind. That is to say: knowing that long kalpas and
短劫平等，短劫與長劫平等；一劫與無數劫平等，無數劫與一劫平等；有佛劫與無佛劫平等，無佛劫與有佛劫平等；一佛劫中有不可說佛，不可說佛劫中有一佛；有量劫與無量劫平等，無量劫與有量劫平等；有盡劫與無盡劫平等，無盡劫與有盡劫平等；不可說劫與一念平等，一念與不可說劫平等；一切劫入非劫，非劫入一切劫。欲於一念中盡知前際、后際，及現在一切世界成壞劫故，發阿耨多羅三藐三菩提心，是名：初發心大誓莊嚴了知一切劫神通智。
「佛子！復置此諭。假使有人，於一念頃，能知東方阿僧祇世界所有眾生種種差別解；唸唸如是，盡阿僧祇劫。有第二人，於一念頃，能知前人阿僧祇劫所知眾生諸解差別；如是，亦盡阿僧祇劫。次第展轉，乃至第十。南、西、北方，四維、上、下，亦復如是。佛子！此十方眾生種種差別解，可知邊際；菩薩初發阿耨多羅三藐三菩提心功德善根，無有能得知其際者。何以故？佛子！菩薩不齊限，但為知爾所眾生解故，發阿耨多羅三藐三菩提心；為盡知一切世界所有眾生種種差別解故，發阿耨多羅三藐三菩提心。所謂：欲知一切差別解無邊故，一眾生解、無數眾生解平等故；欲得不可說差別解方便智光明故；欲悉知眾生海各各差別解，盡無餘故；欲悉知過、現、未
【現代漢語翻譯】 現代漢語譯本：短劫（kalpa，時間單位）與短劫相等，短劫與長劫相等；一劫與無數劫相等，無數劫與一劫相等；有佛出世的劫與沒有佛出世的劫相等，沒有佛出世的劫與有佛出世的劫相等；一佛劫中有不可說數量的佛，不可說數量的佛劫中有一佛；有數量的劫與無數量的劫相等，無數量的劫與有數量的劫相等；有盡頭的劫與無盡頭的劫相等，無盡頭的劫與有盡頭的劫相等；不可說數量的劫與一念相等，一念與不可說數量的劫相等；一切劫融入非劫，非劫融入一切劫。想要在一念之間完全瞭解過去、未來以及現在一切世界的成住壞空，因此發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），這被稱為：初發心大誓莊嚴了知一切劫神通智。 『佛子！再舉個例子。假設有人，在一念之間，能夠知道東方阿僧祇（asamkhya，無數）世界所有眾生種種不同的理解；唸唸如此，持續阿僧祇劫。有第二個人，在一念之間，能夠知道前一個人阿僧祇劫所知道的眾生各種理解的差別；如此，也持續阿僧祇劫。依次輪轉，直到第十個人。南方、西方、北方，四維、上方、下方，也都是如此。佛子！這十方眾生種種不同的理解，是可以知道其邊際的；菩薩初發阿耨多羅三藐三菩提心的功德善根，是沒有人能夠知道其邊際的。為什麼呢？佛子！菩薩不侷限於只爲了知道一定數量的眾生的理解，才發起阿耨多羅三藐三菩提心；而是爲了完全瞭解一切世界所有眾生種種不同的理解，才發起阿耨多羅三藐三菩提心。也就是說：想要知道一切不同的理解是無邊的，一個眾生的理解與無數眾生的理解是相等的；想要獲得不可說數量的差別理解的方便智慧光明；想要完全瞭解眾生如海般各自不同的理解，沒有遺漏；想要完全瞭解過去、現在、未來
【English Translation】 English version: Short kalpas (kalpa, unit of time) are equal to short kalpas, short kalpas are equal to long kalpas; one kalpa is equal to countless kalpas, countless kalpas are equal to one kalpa; kalpas with Buddhas appearing are equal to kalpas without Buddhas appearing, kalpas without Buddhas appearing are equal to kalpas with Buddhas appearing; in one Buddha kalpa there are unspeakable Buddhas, in unspeakable Buddha kalpas there is one Buddha; kalpas with measure are equal to immeasurable kalpas, immeasurable kalpas are equal to kalpas with measure; kalpas with an end are equal to endless kalpas, endless kalpas are equal to kalpas with an end; unspeakable kalpas are equal to one thought, one thought is equal to unspeakable kalpas; all kalpas enter non-kalpas, non-kalpas enter all kalpas. Wishing to fully understand the past, future, and the formation, existence, destruction, and emptiness of all worlds in one thought, therefore, the mind of anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment) is generated, this is called: the initial aspiration, the great vow, the adornment of knowing all kalpas with supernatural wisdom. 『Buddha-child! Let me give another example. Suppose there is a person who, in one thought, can know all the various different understandings of all sentient beings in the asamkhya (asamkhya, countless) worlds of the East; and continues like this, thought after thought, for asamkhya kalpas. There is a second person who, in one thought, can know the differences in the various understandings of sentient beings known by the previous person in asamkhya kalpas; and continues like this for asamkhya kalpas as well. This continues in sequence, up to the tenth person. The South, West, North, the four intermediate directions, above, and below, are also like this. Buddha-child! The various different understandings of sentient beings in these ten directions can be known to their limits; the merit and roots of goodness of a Bodhisattva who initially generates the mind of anuttara-samyak-sambodhi cannot be known to their limits. Why is this? Buddha-child! A Bodhisattva is not limited to generating the mind of anuttara-samyak-sambodhi only to know the understandings of a certain number of sentient beings; but rather, generates the mind of anuttara-samyak-sambodhi in order to fully understand all the various different understandings of all sentient beings in all worlds. That is to say: wanting to know that all different understandings are boundless, the understanding of one sentient being is equal to the understanding of countless sentient beings; wanting to obtain the light of expedient wisdom of unspeakable different understandings; wanting to fully understand the various different understandings of sentient beings as vast as the ocean, without any omissions; wanting to fully understand the past, present, and future
來，善、不善種種無量解故；欲悉知相似解、不相似解故；欲悉知一切解即是一解，一解即是一切解故；欲得如來解力故；欲悉知有上解、無上解、有餘解、無餘解、等解、不等解差別故；欲悉知有依解、無依解、共解、不共解、有邊解、無邊解、差別解、無差別解、善解、不善解、世間解、出世間解差別故；欲於一切妙解、大解、無量解、正位解中，得如來解脫無障礙智故；欲以無量方便，悉知十方一切眾生界，一一眾生凈解、染解、廣解、略解、細解、粗解，盡無餘故；欲悉知深密解、方便解、分別解、自然解、隨因所起解、隨緣所起解，一切解網悉無餘故，發阿耨多羅三藐三菩提心。
「佛子！復置此諭。假使有人，於一念頃，能知東方無數世界一切眾生諸根差別；唸唸如是，經阿僧祇劫。有第二人，於一念頃，能知前人阿僧祇劫唸唸所知諸根差別。如是廣說，乃至第十。南、西、北方，四維、上、下，亦復如是。佛子！此十方世界所有眾生諸根差別，可知邊際；菩薩初發阿耨多羅三藐三菩提心功德善根，無有能得知其際者。何以故？菩薩不齊限，但為知爾所世界眾生根故，發阿耨多羅三藐三菩提心；為盡知一切世界中一切眾生根種種差別，廣說乃至，欲盡知一切諸根網故，發阿耨多羅三藐三菩提心。
【現代漢語翻譯】 現代漢語譯本：爲了理解善與不善的種種無量差別；爲了完全瞭解相似的理解和不相似的理解；爲了完全瞭解一切理解即是一個理解，一個理解即是一切理解；爲了獲得如來的理解力量；爲了完全瞭解有上解、無上解、有餘解、無餘解、等解、不等解的差別；爲了完全瞭解有依解、無依解、共解、不共解、有邊解、無邊解、差別解、無差別解、善解、不善解、世間解、出世間解的差別；爲了在一切微妙的理解、廣大的理解、無量的理解、正位的理解中，獲得如來解脫的無障礙智慧；爲了以無量的方法，完全瞭解十方一切眾生界，每一個眾生的清凈理解、染污理解、廣博理解、簡略理解、細微理解、粗糙理解，沒有遺漏；爲了完全瞭解深密的理解、方便的理解、分別的理解、自然的理解、隨因所起的理解、隨緣所起的理解，一切理解的網路都沒有遺漏，發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。 『佛子（稱呼菩薩的用語）！再舉一個例子。假設有人，在一念之間，能夠知道東方無數世界一切眾生的根器差別；唸唸如此，經過阿僧祇劫（極長的時間單位）。有第二個人，在一念之間，能夠知道前一個人阿僧祇劫唸唸所知道的根器差別。像這樣廣泛地說，乃至第十個人。南方、西方、北方，四維、上方、下方，也是如此。佛子！這十方世界所有眾生的根器差別，是可以知道邊際的；菩薩初發阿耨多羅三藐三菩提心（無上正等正覺之心）的功德善根，沒有能夠知道其邊際的。為什麼呢？菩薩不是隻限定於知道某個世界眾生的根器，才發阿耨多羅三藐三菩提心；而是爲了完全瞭解一切世界中一切眾生的根器種種差別，廣泛地說，乃至爲了完全瞭解一切根器的網路，才發阿耨多羅三藐三菩提心。
【English Translation】 English version: It is to understand the immeasurable differences between good and non-good; to fully understand similar and dissimilar understandings; to fully understand that all understandings are one understanding, and one understanding is all understandings; to obtain the power of the Tathagata's (如來) understanding; to fully understand the differences between superior understanding, unsurpassed understanding, remaining understanding, non-remaining understanding, equal understanding, and unequal understanding; to fully understand the differences between dependent understanding, independent understanding, shared understanding, unshared understanding, finite understanding, infinite understanding, differentiated understanding, undifferentiated understanding, good understanding, non-good understanding, worldly understanding, and transcendental understanding; to obtain the unobstructed wisdom of the Tathagata's liberation in all subtle understandings, vast understandings, immeasurable understandings, and understandings of the right position; to fully understand, through immeasurable means, the pure understanding, defiled understanding, broad understanding, concise understanding, subtle understanding, and coarse understanding of each and every being in the ten directions, without any remainder; to fully understand profound understanding, expedient understanding, discriminating understanding, natural understanding, understanding arising from causes, and understanding arising from conditions, so that the entire network of understandings is without remainder, and thus, the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete, and perfect enlightenment) is awakened. 『Buddha's child (佛子, a term for Bodhisattvas)! Let me give another analogy. Suppose there is a person who, in a single moment, can know the differences in the faculties of all beings in countless worlds in the east; and this continues moment after moment, for as many kalpas (劫, eons) as there are grains of sand in the Ganges River. Then, there is a second person who, in a single moment, can know the differences in the faculties that the first person knew moment after moment for those countless kalpas. This is described extensively, up to the tenth person. The same is true for the south, west, north, the four intermediate directions, above, and below. Buddha's child! The differences in the faculties of all beings in these ten directions can be known to their limits; but the meritorious roots of a Bodhisattva who first awakens the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete, and perfect enlightenment) cannot be known to their limits. Why is this so? It is not that the Bodhisattva awakens the mind of Anuttara-samyak-sambodhi only to know the faculties of beings in a certain world; but rather, it is to fully understand the various differences in the faculties of all beings in all worlds, and extensively speaking, to fully understand the entire network of faculties, that the Bodhisattva awakens the mind of Anuttara-samyak-sambodhi.
「佛子！復置此諭。假使有人，於一念頃，能知東方無數世界所有眾生種種欲樂；唸唸如是，盡阿僧祇劫。次第廣說，乃至第十。南、西、北方，四維、上、下，亦復如是。此十方眾生所有欲樂，可知邊際；菩薩初發阿耨多羅三藐三菩提心功德善根，無有能得知其際者。何以故？佛子！菩薩不齊限，但為知爾所眾生欲樂故，發阿耨多羅三藐三菩提心；為盡知一切世界所有眾生種種欲樂，廣說乃至，欲盡知一切欲樂網故，發阿耨多羅三藐三菩提心。
「佛子！復置此諭。假使有人，於一念頃，能知東方無數世界所有眾生種種方便。如是廣說，乃至第十。南、西、北方，四維、上、下，亦復如是。此十方眾生種種方便，可知邊際；菩薩初發阿耨多羅三藐三菩提心功德善根，無有能得知其際者。何以故？佛子！菩薩不齊限，但為知爾所世界眾生種種方便故，發阿耨多羅三藐三菩提心；為盡知一切世界所有眾生種種方便，廣說乃至，欲盡知一切方便網故，發阿耨多羅三藐三菩提心。
「佛子！復置此諭。假使有人，於一念頃，能知東方無數世界所有眾生種種差別心。廣說乃至，此十方世界所有眾生種種差別心，可知邊際；菩薩初發阿耨多羅三藐三菩提心功德善根，無有能得知其際者。何以故？佛子！菩薩不
【現代漢語翻譯】 現代漢語譯本 『佛子（對菩薩的稱呼）！我再舉個例子。假設有人，在一念之間，能夠知道東方無數世界所有眾生的各種慾望和快樂；每一念都這樣，直到經歷無數阿僧祇劫（極長的時間單位）。依次廣泛地說，直到第十個方向。南方、西方、北方，四維（東南、東北、西南、西北）、上方、下方，也都是這樣。這十方眾生所有的慾望和快樂，是可以知道邊際的；菩薩最初發起的阿耨多羅三藐三菩提心（無上正等正覺之心）的功德和善根，是沒有人能夠知道它的邊際的。為什麼呢？佛子！菩薩不是隻限定於，僅僅爲了知道那些眾生的慾望和快樂，才發起阿耨多羅三藐三菩提心；而是爲了完全瞭解一切世界所有眾生的各種慾望和快樂，廣泛地說，乃至，想要完全瞭解一切慾望和快樂的網，才發起阿耨多羅三藐三菩提心。 『佛子！我再舉個例子。假設有人，在一念之間，能夠知道東方無數世界所有眾生的各種方便法門。這樣廣泛地說，直到第十個方向。南方、西方、北方，四維、上方、下方，也都是這樣。這十方眾生各種方便法門，是可以知道邊際的；菩薩最初發起的阿耨多羅三藐三菩提心的功德和善根，是沒有人能夠知道它的邊際的。為什麼呢？佛子！菩薩不是隻限定於，僅僅爲了知道那些世界眾生的各種方便法門，才發起阿耨多羅三藐三菩提心；而是爲了完全瞭解一切世界所有眾生的各種方便法門，廣泛地說，乃至，想要完全瞭解一切方便法門的網，才發起阿耨多羅三藐三菩提心。 『佛子！我再舉個例子。假設有人，在一念之間，能夠知道東方無數世界所有眾生的各種差別心。廣泛地說，乃至，這十方世界所有眾生的各種差別心，是可以知道邊際的；菩薩最初發起的阿耨多羅三藐三菩提心的功德和善根，是沒有人能夠知道它的邊際的。為什麼呢？佛子！菩薩不是
【English Translation】 English version 『Buddha's child! I will give another analogy. Suppose there is someone who, in a single moment, can know all the various desires and pleasures of all sentient beings in countless worlds of the East; and does so in every moment, throughout countless asamkhya kalpas (immeasurably long periods of time). Speaking extensively in this way, up to the tenth direction. The South, West, North, the four intermediate directions (Southeast, Northeast, Southwest, Northwest), above, and below, are also the same. The desires and pleasures of all sentient beings in these ten directions can be known to their limits; but the merit and roots of goodness of a Bodhisattva's initial arising of the Anuttara-samyak-sambodhi mind (the mind of unsurpassed, complete, and perfect enlightenment) cannot be known to their limits. Why is this so? Buddha's child! A Bodhisattva is not limited to, but for the sake of knowing the desires and pleasures of those sentient beings, that they arouse the Anuttara-samyak-sambodhi mind; but for the sake of fully knowing all the various desires and pleasures of all sentient beings in all worlds, speaking extensively, and even, desiring to fully know the net of all desires and pleasures, that they arouse the Anuttara-samyak-sambodhi mind. 『Buddha's child! I will give another analogy. Suppose there is someone who, in a single moment, can know all the various skillful means of all sentient beings in countless worlds of the East. Speaking extensively in this way, up to the tenth direction. The South, West, North, the four intermediate directions, above, and below, are also the same. The various skillful means of all sentient beings in these ten directions can be known to their limits; but the merit and roots of goodness of a Bodhisattva's initial arising of the Anuttara-samyak-sambodhi mind cannot be known to their limits. Why is this so? Buddha's child! A Bodhisattva is not limited to, but for the sake of knowing the various skillful means of sentient beings in those worlds, that they arouse the Anuttara-samyak-sambodhi mind; but for the sake of fully knowing all the various skillful means of all sentient beings in all worlds, speaking extensively, and even, desiring to fully know the net of all skillful means, that they arouse the Anuttara-samyak-sambodhi mind. 『Buddha's child! I will give another analogy. Suppose there is someone who, in a single moment, can know all the various differentiated minds of all sentient beings in countless worlds of the East. Speaking extensively, and even, the various differentiated minds of all sentient beings in these ten directions can be known to their limits; but the merit and roots of goodness of a Bodhisattva's initial arising of the Anuttara-samyak-sambodhi mind cannot be known to their limits. Why is this so? Buddha's child! A Bodhisattva is not
齊限，但為知爾所眾生心故，發阿耨多羅三藐三菩提心；為悉知盡法界、虛空界無邊眾生種種心，乃至欲盡知一切心網故，發阿耨多羅三藐三菩提心。
「佛子！復置此諭。假使有人，於一念頃，能知東方無數世界所有眾生種種差別業。廣說乃至，此十方眾生種種差別業，可知邊際；菩薩初發阿耨多羅三藐三菩提心善根邊際，不可得知。何以故？佛子！菩薩不齊限，但為知爾所眾生業故，發阿耨多羅三藐三菩提心；欲悉知三世一切眾生業，乃至欲悉知一切業網故，發阿耨多羅三藐三菩提心。
「佛子！復置此諭。假使有人，於一念頃，能知東方無數世界所有眾生種種煩惱；唸唸如是，盡阿僧祇劫，此諸煩惱種種差別，無有能得知其邊際。有第二人，於一念頃，能知前人阿僧祇劫所知眾生煩惱差別；如是，復盡阿僧祇劫。次第廣說，乃至第十。南、西、北方，四維、上、下，亦復如是。佛子！此十方眾生煩惱差別，可知邊際；菩薩初發阿耨多羅三藐三菩提心善根邊際，不可得知。何以故？佛子！菩薩不齊限，但為知爾所世界眾生煩惱故，發阿耨多羅三藐三菩提心；為盡知一切世界所有眾生煩惱差別故，發阿耨多羅三藐三菩提心。所謂：欲盡知輕煩惱、重煩惱、眠煩惱、起煩惱，一一眾生無量煩惱種種差別、
【現代漢語翻譯】 現代漢語譯本： 『佛子，菩薩發菩提心並非有限度，只是爲了瞭解那些眾生的心念，才發起了阿耨多羅三藐三菩提心（無上正等正覺之心）；爲了完全瞭解盡法界、虛空界無邊眾生的種種心念，乃至想要完全瞭解一切心念的網羅，才發起了阿耨多羅三藐三菩提心。』 『佛子！再舉個例子。假設有人，在一念之間，能夠知道東方無數世界所有眾生的種種差別業（行為、造作）。廣而言之，乃至這十方眾生的種種差別業，是可以知道其邊際的；而菩薩初發阿耨多羅三藐三菩提心的善根邊際，是無法得知的。為什麼呢？佛子！菩薩並非有限度，只是爲了瞭解那些眾生的業，才發起了阿耨多羅三藐三菩提心；想要完全瞭解三世一切眾生的業，乃至想要完全瞭解一切業的網羅，才發起了阿耨多羅三藐三菩提心。』 『佛子！再舉個例子。假設有人，在一念之間，能夠知道東方無數世界所有眾生的種種煩惱；唸唸如此，直到經歷阿僧祇劫（無數大劫），這些煩惱的種種差別，也沒有人能夠知道其邊際。有第二個人，在一念之間，能夠知道前一個人阿僧祇劫所知道的眾生煩惱差別；如此，又經歷阿僧祇劫。依次類推，乃至第十個人。南方、西方、北方，四維（東南、東北、西南、西北）、上方、下方，也是如此。佛子！這十方眾生的煩惱差別，是可以知道其邊際的；而菩薩初發阿耨多羅三藐三菩提心的善根邊際，是無法得知的。為什麼呢？佛子！菩薩並非有限度，只是爲了瞭解那些世界眾生的煩惱，才發起了阿耨多羅三藐三菩提心；爲了完全瞭解一切世界所有眾生的煩惱差別，才發起了阿耨多羅三藐三菩提心。所謂：想要完全瞭解輕微的煩惱、沉重的煩惱、昏睡的煩惱、生起的煩惱，每一個眾生無量煩惱的種種差別、』
【English Translation】 English version: 'Child of Buddha, the Bodhisattva's aspiration for Bodhi is not limited; it is only to understand the minds of those beings that they generate the aspiration for Anuttara-samyak-sambodhi (supreme perfect enlightenment); it is to fully understand the various minds of the boundless beings in the entire Dharma Realm and the Realm of Empty Space, and even to fully understand the net of all minds, that they generate the aspiration for Anuttara-samyak-sambodhi.' 'Child of Buddha! Let me give another analogy. Suppose there is someone who, in a single moment, can know the various different karmas (actions, deeds) of all beings in the countless worlds of the East. Broadly speaking, even the various different karmas of beings in these ten directions can be known to their limits; but the limit of the roots of goodness of a Bodhisattva's initial aspiration for Anuttara-samyak-sambodhi cannot be known. Why is that? Child of Buddha! The Bodhisattva is not limited; it is only to understand the karmas of those beings that they generate the aspiration for Anuttara-samyak-sambodhi; it is to fully understand the karmas of all beings in the three periods of time, and even to fully understand the net of all karmas, that they generate the aspiration for Anuttara-samyak-sambodhi.' 'Child of Buddha! Let me give another analogy. Suppose there is someone who, in a single moment, can know the various afflictions of all beings in the countless worlds of the East; and so on, moment after moment, until they have gone through asankhyeya kalpas (countless great eons), the various differences of these afflictions, no one can know their limits. There is a second person who, in a single moment, can know the differences in the afflictions of beings that the first person knew in asankhyeya kalpas; and so on, they also go through asankhyeya kalpas. This is extended in sequence, up to the tenth person. The South, West, North, the four intermediate directions (Southeast, Northeast, Southwest, Northwest), above, and below, are also the same. Child of Buddha! The differences in the afflictions of beings in these ten directions can be known to their limits; but the limit of the roots of goodness of a Bodhisattva's initial aspiration for Anuttara-samyak-sambodhi cannot be known. Why is that? Child of Buddha! The Bodhisattva is not limited; it is only to understand the afflictions of beings in those worlds that they generate the aspiration for Anuttara-samyak-sambodhi; it is to fully understand the differences in the afflictions of all beings in all worlds that they generate the aspiration for Anuttara-samyak-sambodhi. That is to say: they want to fully understand the light afflictions, the heavy afflictions, the drowsy afflictions, the arising afflictions, the various differences of the countless afflictions of each and every being,'
種種覺觀，凈治一切諸雜染故；欲盡知依無明煩惱、愛相應煩惱，斷一切諸有趣煩惱結故；欲盡知貪分煩惱、瞋分煩惱、癡分煩惱、等分煩惱，斷一切煩惱根本故；欲悉知我煩惱、我所煩惱、我慢煩惱，覺悟一切煩惱盡無餘故；欲悉知從顛倒分別生根本煩惱、隨煩惱，因身見生六十二見，調伏一切煩惱故；欲悉知蓋煩惱、障煩惱，發大悲救護心，斷一切煩惱網，令一切智性清凈故，發阿耨多羅三藐三菩提心。
「佛子！復置此諭。假使有人，於一念頃，以諸種種上味飲食、香華、衣服、幢幡、傘蓋，及僧伽藍、上妙宮殿、寶帳、網幔，種種莊嚴師子之座及眾妙寶，供養東方無數諸佛，及無數世界所有眾生，恭敬尊重，禮拜讚歎，曲躬瞻仰，相續不絕，經無數劫。又勸彼眾生，悉令如是供養于佛。至佛滅后，各為起塔。其塔高廣，無數世界眾寶所成種種莊嚴。一一塔中，各有無數如來形像，光明遍照無數世界，經無數劫。南、西、北方，四維、上、下，亦復如是。佛子！于汝意云何，此人功德寧為多不？」
天帝言：「是人功德，唯佛乃知，余無能測。」
「佛子！此人功德比菩薩初發心功德，百分不及一，千分不及一，百千分不及一，乃至優波尼沙陀分亦不及一。
「佛子！復置此諭。假使
【現代漢語翻譯】 現代漢語譯本 通過種種覺觀（觀察和思考），凈化一切雜染；爲了徹底瞭解依附於無明（對真理的無知）的煩惱和與愛相應的煩惱，斷除一切與輪迴相關的煩惱結；爲了徹底瞭解貪慾的煩惱、嗔恨的煩惱、愚癡的煩惱和等分的煩惱，斷除一切煩惱的根本；爲了徹底瞭解我執的煩惱、我所執的煩惱、我慢的煩惱，覺悟一切煩惱的徹底滅盡；爲了徹底瞭解從顛倒分別產生的根本煩惱和隨煩惱，以及因身見而產生的六十二種見解，調伏一切煩惱；爲了徹底瞭解蓋覆的煩惱和障礙的煩惱，發起大悲心救護眾生，斷除一切煩惱之網，使一切智慧的本性清凈，從而發起阿耨多羅三藐三菩提心（無上正等正覺之心）。 『佛子！再舉個例子。假設有人，在一念之間，用各種上等的美味飲食、香花、衣服、幢幡、傘蓋，以及僧伽藍（僧眾居住的寺院）、上妙的宮殿、寶帳、網幔，各種莊嚴的獅子座和眾妙寶物，供養東方無數的諸佛，以及無數世界的所有眾生，恭敬尊重，禮拜讚歎，彎腰瞻仰，相續不斷，經過無數劫。又勸導那些眾生，都像這樣供養佛。到佛滅度后，各自為佛建造佛塔。那些佛塔高大廣闊，用無數世界的珍寶構成，各種莊嚴。每一座佛塔中，都有無數如來的形像，光明遍照無數世界，經過無數劫。南方、西方、北方，四維、上方、下方，也都是這樣。佛子！你認為如何，此人的功德難道不多嗎？』 天帝說：『此人的功德，只有佛才能知道，其餘的都無法測度。』 『佛子！此人的功德比菩薩初發心的功德，百分之一都比不上，千分之一都比不上，百千分之一都比不上，乃至優波尼沙陀分（極小的單位）也比不上。 『佛子！再舉個例子。假設
【English Translation】 English version Through various perceptions and observations, one purifies all defilements; in order to fully understand the afflictions that rely on ignorance (lack of knowledge of the truth) and the afflictions that correspond to attachment, one cuts off all the fetters of afflictions related to the cycle of rebirth; in order to fully understand the afflictions of greed, the afflictions of hatred, the afflictions of delusion, and the afflictions of equal measure, one cuts off the root of all afflictions; in order to fully understand the afflictions of self-attachment, the afflictions of attachment to what belongs to self, and the afflictions of arrogance, one awakens to the complete extinction of all afflictions; in order to fully understand the root afflictions and secondary afflictions that arise from distorted discriminations, and the sixty-two views that arise from the view of self, one tames all afflictions; in order to fully understand the afflictions of cover and the afflictions of obstruction, one generates a great compassionate heart to protect all beings, cuts off the net of all afflictions, and purifies the nature of all wisdom, thereby generating the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment). 'Buddha-son! Let me give another analogy. Suppose there is a person who, in a single moment, uses various superior delicacies, fragrant flowers, clothing, banners, canopies, as well as sangharamas (monasteries where monks reside), exquisite palaces, jeweled tents, and curtains, various adorned lion thrones, and all kinds of precious jewels, to make offerings to countless Buddhas in the East, and to all sentient beings in countless worlds, with reverence, respect, prostration, praise, bowing, and continuous contemplation, for countless eons. And also encourages those sentient beings to make such offerings to the Buddhas. After the Buddhas have passed away, each builds pagodas for the Buddhas. These pagodas are tall and vast, made of treasures from countless worlds, with various adornments. In each pagoda, there are countless images of the Tathagatas, their light illuminating countless worlds, for countless eons. The same is true for the South, West, North, the four intermediate directions, above, and below. Buddha-son! What do you think, is this person's merit not great?' The Heavenly Emperor said, 'This person's merit can only be known by the Buddha, and no one else can measure it.' 'Buddha-son! This person's merit is not even one percent of the merit of a Bodhisattva's initial aspiration, not even one thousandth, not even one hundred thousandth, not even a upanishad (an extremely small unit).' 'Buddha-son! Let me give another analogy. Suppose'
復有第二人，於一念中，能作前人及無數世界所有眾生無數劫中供養之事；唸唸如是，以無量種供養之具，供養無量諸佛如來，及無量世界所有眾生，經無量劫。其第三人，乃至第十人，皆亦如是，於一念中能作前人所有供養；唸唸如是，以無邊、無等、不可數、不可稱、不可思、不可量、不可說、不可說不可說供養之具，供養無邊乃至不可說不可說諸佛，及爾許世界所有眾生，經無邊乃至不可說不可說劫。至佛滅后，各為起塔，其塔高廣。乃至住劫，亦復如是。佛子！此前功德比菩薩初發心功德，百分不及一，千分不及一，百千分不及一，乃至優波尼沙陀分亦不及一。何以故？佛子！菩薩摩訶薩不齊限，但為供養爾所佛故，發阿耨多羅三藐三菩提心；為供養盡法界、虛空界，不可說不可說十方無量去、來、現在所有諸佛故，發阿耨多羅三藐三菩提心。發是心已，能知前際一切諸佛始成正覺及般涅槃，能信后際一切諸佛所有善根，能知現在一切諸佛所有智慧。彼諸佛所有功德，此菩薩能信、能受、能修、能得、能知、能證、能成就，能與諸佛平等一性。何以故？此菩薩為不斷一切如來種性故，發心；為充遍一切世界故，發心；為度脫一切世界眾生故，發心；為悉知一切世界成壞故，發心；為悉知一切眾生垢凈故，發心
【現代漢語翻譯】 現代漢語譯本 還有第二個人，在一念之間，能夠做到前一個人以及無數世界所有眾生在無數劫中所做的供養之事；每一念都是如此，用無量的供養之物，供養無量的諸佛如來，以及無量世界的所有眾生，經歷無量劫。第三個人，乃至第十個人，也都如此，在一念之間能夠做到前一個人所做的所有供養；每一念都是如此，用無邊、無等、不可數、不可稱、不可思、不可量、不可說、不可說不可說的供養之物，供養無邊乃至不可說不可說的諸佛，以及那麼多世界的所有眾生，經歷無邊乃至不可說不可說的劫。直到佛陀滅度之後，他們各自為佛陀建造佛塔，這些佛塔高大廣闊。乃至住劫，也都是如此。佛子！這些功德與菩薩初發菩提心的功德相比，百分不及一，千分不及一，百千分不及一，乃至優波尼沙陀分（Upaniṣad，古印度奧義書）也不及一。為什麼呢？佛子！菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）不侷限於只供養那麼多的佛，而是爲了供養盡法界、虛空界，不可說不可說十方無量過去、未來、現在所有的諸佛，才發阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi，無上正等正覺之心）。發了這個心之後，能夠知道過去一切諸佛最初成正覺以及般涅槃（parinirvāṇa，圓寂）的時間，能夠相信未來一切諸佛所有的善根，能夠知道現在一切諸佛所有的智慧。那些諸佛所有的功德，這位菩薩能夠相信、能夠接受、能夠修行、能夠獲得、能夠知曉、能夠證悟、能夠成就，能夠與諸佛平等一性。為什麼呢？這位菩薩爲了不斷絕一切如來（Tathāgata，佛）的種性，才發心；爲了充滿一切世界，才發心；爲了度脫一切世界的眾生，才發心；爲了完全知曉一切世界的成住壞空，才發心；爲了完全知曉一切眾生的垢染與清凈，才發心。
【English Translation】 English version Furthermore, a second person, in a single thought, can perform the acts of offering that the previous person and countless beings in countless worlds have done in countless kalpas (aeons); each thought is like this, using immeasurable kinds of offerings to make offerings to immeasurable Buddhas, Tathagatas (Thus Come Ones), and all beings in immeasurable worlds, for immeasurable kalpas. The third person, and even the tenth person, are all like this, in a single thought being able to perform all the offerings that the previous person has done; each thought is like this, using boundless, incomparable, uncountable, inexpressible, inconceivable, immeasurable, unspeakable, and unspeakable-unspeakable kinds of offerings to make offerings to boundless and even unspeakable-unspeakable Buddhas, and all the beings in that many worlds, for boundless and even unspeakable-unspeakable kalpas. After the Buddhas have passed away, each of them will build pagodas, and these pagodas will be tall and vast. Even during the kalpa of abiding, it will be the same. O son of the Buddha! These merits, compared to the merit of a Bodhisattva's initial aspiration for enlightenment, are not even one in a hundred, not even one in a thousand, not even one in a hundred thousand, not even one in an upaniṣad (Upaniṣad, ancient Indian philosophical texts) part. Why is this so? O son of the Buddha! A Bodhisattva-mahāsattva (great Bodhisattva) is not limited to making offerings to just that many Buddhas, but rather, in order to make offerings to all the Buddhas in the entire Dharma Realm, the Space Realm, the unspeakable-unspeakable, immeasurable past, future, and present Buddhas of the ten directions, they generate the aspiration for anuttarā-samyak-saṃbodhi (supreme perfect enlightenment). Having generated this aspiration, they are able to know when all the Buddhas of the past first attained perfect enlightenment and when they entered parinirvāṇa (final nirvana), they are able to believe in all the good roots of all the Buddhas of the future, and they are able to know all the wisdom of all the Buddhas of the present. All the merits of those Buddhas, this Bodhisattva is able to believe, able to accept, able to cultivate, able to attain, able to know, able to realize, able to accomplish, and able to be equal in nature with all the Buddhas. Why is this so? This Bodhisattva generates the aspiration in order to not cut off the lineage of all the Tathagatas (Buddhas); they generate the aspiration in order to fill all the worlds; they generate the aspiration in order to liberate all the beings in all the worlds; they generate the aspiration in order to fully know the formation, abiding, decay, and emptiness of all the worlds; they generate the aspiration in order to fully know the defilement and purity of all beings.
；為悉知一切世界三有清凈故，發心；為悉知一切眾生心樂煩惱習氣故，發心；為悉知一切眾生死此生彼故，發心；為悉知一切眾生諸根方便故，發心；為悉知一切眾生心行故，發心；為悉知一切眾生三世智故，發心。以發心故，常為三世一切諸佛之所憶念，當得三世一切諸佛無上菩提；即為三世一切諸佛與其妙法，即與三世一切諸佛體性平等；已修三世一切諸佛助道之法，成就三世一切諸佛力、無所畏；莊嚴三世一切諸佛不共佛法，悉得法界一切諸佛說法智慧。何以故？以是發心，當得佛故。應知此人即與三世諸佛同等，即與三世諸佛如來境界平等，即與三世諸佛如來功德平等，得如來一身、無量身究竟平等真實智慧。才發心時，即為十方一切諸佛所共稱歎，即能說法教化調伏一切世界所有眾生，即能震動一切世界，即能光照一切世界，即能息滅一切世界諸惡道苦，即能嚴凈一切國土，即能於一切世界中示現成佛，即能令一切眾生皆得歡喜，即能入一切法界性，即能持一切佛種性，即能得一切佛智慧光明。此初發心菩薩，不於三世少有所得。所謂：若諸佛，若諸佛法；若菩薩，若菩薩法；若獨覺，若獨覺法；若聲聞，若聲聞法；若世間，若世間法；若出世間，若出世間法；若眾生，若眾生法。唯求一切智；于諸法界
【現代漢語翻譯】 現代漢語譯本：爲了完全瞭解一切世界的三有（欲有、色有、無色有）清凈，而發菩提心；爲了完全瞭解一切眾生的心意、喜好、煩惱和習氣，而發菩提心；爲了完全瞭解一切眾生從這一世死亡到下一世投生的過程，而發菩提心；爲了完全瞭解一切眾生的根器和方便法門，而發菩提心；爲了完全瞭解一切眾生的心行，而發菩提心；爲了完全瞭解一切眾生的過去、現在、未來三世的智慧，而發菩提心。因為發菩提心的緣故，此人常常被過去、現在、未來三世一切諸佛所憶念，將獲得過去、現在、未來三世一切諸佛的無上菩提（最高覺悟）；此人即與過去、現在、未來三世一切諸佛共享其微妙的佛法，即與過去、現在、未來三世一切諸佛的體性平等；此人已經修習了過去、現在、未來三世一切諸佛的助道之法，成就了過去、現在、未來三世一切諸佛的十力（如實知是處非處力等）、四無所畏（一切智無所畏等）；莊嚴了過去、現在、未來三世一切諸佛的不共佛法（佛獨有的功德），完全獲得了法界一切諸佛的說法智慧。為什麼呢？因為此人發菩提心，將來必定成佛。應當知道此人即與過去、現在、未來三世諸佛同等，即與過去、現在、未來三世諸佛如來的境界平等，即與過去、現在、未來三世諸佛如來的功德平等，獲得如來一身、無量身究竟平等真實的智慧。才發菩提心的時候，即被十方一切諸佛共同稱讚，即能說法教化調伏一切世界所有的眾生，即能震動一切世界，即能光照一切世界，即能息滅一切世界諸惡道的痛苦，即能莊嚴清凈一切國土，即能在一切世界中示現成佛，即能令一切眾生都得到歡喜，即能進入一切法界的本性，即能持有一切佛的種性，即能得到一切佛的智慧光明。這位初發菩提心的菩薩，對於過去、現在、未來三世的任何事物都沒有執著。所謂：無論是諸佛，還是諸佛的教法；無論是菩薩，還是菩薩的教法；無論是獨覺（辟支佛），還是獨覺的教法；無論是聲聞，還是聲聞的教法；無論是世間，還是世間的法；無論是出世間，還是出世間的法；無論是眾生，還是眾生的法。只求一切智（佛的智慧）；對於諸法界
【English Translation】 English version: Having generated the aspiration for the sake of fully knowing the purity of the three realms of all worlds (the desire realm, the form realm, and the formless realm); having generated the aspiration for the sake of fully knowing the minds, inclinations, afflictions, and habitual tendencies of all sentient beings; having generated the aspiration for the sake of fully knowing the process of all sentient beings passing away from this life and being reborn in the next; having generated the aspiration for the sake of fully knowing the faculties and skillful means of all sentient beings; having generated the aspiration for the sake of fully knowing the mental activities of all sentient beings; having generated the aspiration for the sake of fully knowing the wisdom of all sentient beings in the three times (past, present, and future). Because of generating this aspiration, this person is constantly remembered by all Buddhas of the three times, and will attain the unsurpassed Bodhi (supreme enlightenment) of all Buddhas of the three times; this person shares the wonderful Dharma with all Buddhas of the three times, and is equal in nature to all Buddhas of the three times; this person has already cultivated the practices that aid the path of all Buddhas of the three times, and has accomplished the ten powers (such as the power of knowing what is possible and impossible) and the four fearlessnesses (such as the fearlessness of knowing everything) of all Buddhas of the three times; this person has adorned the unique qualities of all Buddhas of the three times, and has fully obtained the wisdom of all Buddhas in the Dharma realm in expounding the Dharma. Why is this so? Because this person has generated the aspiration for Bodhi, they will surely become a Buddha in the future. It should be known that this person is equal to all Buddhas of the three times, is equal to the realm of all Tathagatas (Buddhas) of the three times, is equal to the merits of all Tathagatas of the three times, and obtains the ultimate, equal, and true wisdom of the Tathagata's one body and countless bodies. At the very moment of generating the aspiration for Bodhi, this person is praised by all Buddhas of the ten directions, is able to expound the Dharma to teach and tame all sentient beings in all worlds, is able to shake all worlds, is able to illuminate all worlds, is able to extinguish the suffering of all evil paths in all worlds, is able to adorn and purify all lands, is able to manifest Buddhahood in all worlds, is able to make all sentient beings rejoice, is able to enter the nature of all Dharma realms, is able to hold the lineage of all Buddhas, and is able to obtain the wisdom and light of all Buddhas. This Bodhisattva who has just generated the aspiration for Bodhi does not have any attachment to anything in the three times. That is to say: whether it is the Buddhas or the teachings of the Buddhas; whether it is the Bodhisattvas or the teachings of the Bodhisattvas; whether it is the Pratyekabuddhas (Solitary Buddhas) or the teachings of the Pratyekabuddhas; whether it is the Sravakas (Hearers) or the teachings of the Sravakas; whether it is the mundane or the mundane teachings; whether it is the supramundane or the supramundane teachings; whether it is sentient beings or the teachings of sentient beings. They only seek all-knowing wisdom (the wisdom of a Buddha); regarding all Dharma realms
，心無所著。」
爾時，佛神力故，十方各一萬佛剎微塵數世界六種震動。所謂：動、遍動、等遍動，起、遍起、等遍起，涌、遍涌、等遍涌，震、遍震、等遍震，吼、遍吼、等遍吼，擊、遍擊、等遍擊。雨眾天華、天香、天末香、天華鬘、天衣、天寶、天莊嚴具，作天妓樂，放天光明及天音聲。
是時，十方各過十佛剎微塵數世界外，有萬佛剎微塵數佛，同名：法慧，各現其身，在法慧菩薩前作如是言：「善哉！善哉！法慧！汝於今者，能說此法；我等十方各萬佛剎微塵數佛，亦說是法；一切諸佛，悉如是說。汝說此法時，有萬佛剎微塵數菩薩發菩提心。我等今者，悉授其記，于當來世過千不可說無邊劫，同一劫中而得作佛，出興於世，皆號：清凈心如來，所住世界各各差別。我等悉當護持此法，令未來世一切菩薩，未曾聞者皆悉得聞。如此娑婆世界四天下須彌頂上說如是法，令諸眾生聞已受化；如是十方百千億那由他無數、無量、無邊、無等、不可數、不可稱、不可思、不可量、不可說，盡法界、虛空界，諸世界中亦說此法教化眾生。其說法者，同名：法慧；悉以佛神力故，世尊本願力故，為欲顯示佛法故，為以智光普照故，為欲開闡實義故，為令證得法性故，為令眾會悉歡喜故，為欲開示佛法因故
【現代漢語翻譯】 『心中沒有任何執著。』
那時，由於佛陀的神力，十方各有一萬佛剎微塵數（形容極多）的世界發生了六種震動。分別是：動、遍動、等遍動，起、遍起、等遍起，涌、遍涌、等遍涌，震、遍震、等遍震，吼、遍吼、等遍吼，擊、遍擊、等遍擊。天空中降下各種天花、天香、天末香、天花鬘（花環）、天衣、天寶、天莊嚴具，奏響天樂，放出天光和天音。
這時，在十方各過十佛剎微塵數世界之外，有萬佛剎微塵數佛，他們都同名：法慧（Dharma Wisdom），各自顯現身形，在法慧菩薩（Dharma Wisdom Bodhisattva）前這樣說道：『善哉！善哉！法慧！你今天能夠宣說此法；我們十方各萬佛剎微塵數佛，也宣說此法；一切諸佛，都是這樣宣說的。你宣說此法時，有萬佛剎微塵數菩薩發起了菩提心（Bodhi mind）。我們現在都為他們授記，在未來世經過千不可說無邊劫后，在同一個劫中成佛，出世，都號：清凈心如來（Pure Heart Tathagata），所住的世界各不相同。我們都將護持此法，讓未來世一切未曾聽聞的菩薩都能聽到。就像這娑婆世界（Saha world）四天下須彌山頂上宣說此法，讓眾生聽聞後接受教化；像這樣，在十方百千億那由他（極大的數量單位）無數、無量、無邊、無等、不可數、不可稱、不可思、不可量、不可說，盡法界（Dharma realm）、虛空界（Space realm）的各個世界中也宣說此法教化眾生。那些說法者，都同名：法慧；都是因為佛陀的神力，世尊的本願力，爲了顯示佛法，爲了用智慧之光普照，爲了開闡真實的意義，爲了讓眾生證得法性，爲了讓所有集會的人都歡喜，爲了開示佛法的因緣。』
【English Translation】 'The mind is without any attachment.'
At that time, due to the Buddha's spiritual power, in each of the ten directions, a number of worlds equal to the dust particles of ten thousand Buddha-lands experienced six kinds of quaking. These were: moving, universal moving, equal universal moving; rising, universal rising, equal universal rising; surging, universal surging, equal universal surging; shaking, universal shaking, equal universal shaking; roaring, universal roaring, equal universal roaring; and striking, universal striking, equal universal striking. Rains of heavenly flowers, heavenly incense, heavenly powdered incense, heavenly flower garlands, heavenly garments, heavenly treasures, and heavenly ornaments fell, heavenly music was played, and heavenly light and heavenly sounds were emitted.
Then, beyond a number of worlds equal to the dust particles of ten Buddha-lands in each of the ten directions, there were a number of Buddhas equal to the dust particles of ten thousand Buddha-lands, all with the same name: Dharma Wisdom (法慧), each manifesting their form, and speaking before the Bodhisattva Dharma Wisdom (法慧菩薩) thus: 'Excellent! Excellent! Dharma Wisdom! You are now able to expound this Dharma; we, the Buddhas in the ten directions, each numbering the dust particles of ten thousand Buddha-lands, also expound this Dharma; all Buddhas expound it in this way. When you expound this Dharma, a number of Bodhisattvas equal to the dust particles of ten thousand Buddha-lands will generate the Bodhi mind (菩提心). We now bestow predictions upon them, that in the future, after countless inexpressible eons, they will attain Buddhahood in the same eon, appearing in the world, all with the name: Pure Heart Tathagata (清凈心如來), residing in different worlds. We will all protect this Dharma, so that all Bodhisattvas in the future who have not heard it will be able to hear it. Just as this Dharma is expounded on the summit of Mount Sumeru in the four continents of this Saha world (娑婆世界), causing sentient beings to hear and be transformed; in this way, in the countless, immeasurable, boundless, incomparable, uncountable, incalculable, inconceivable, unfathomable, and inexpressible worlds throughout the Dharma realm (法界) and the space realm (虛空界), the Dharma is also expounded to teach sentient beings. Those who expound the Dharma all have the same name: Dharma Wisdom; all due to the Buddha's spiritual power, the fundamental vows of the World Honored One, in order to reveal the Buddha Dharma, to illuminate with the light of wisdom, to unfold the true meaning, to enable the attainment of Dharma nature, to make all in the assembly rejoice, and to reveal the causes and conditions of the Buddha Dharma.'
，為得一切佛平等故，爲了法界無有二故，說如是法。」
爾時，法慧菩薩普觀盡虛空界十方國土一切眾會，欲悉成就諸眾生故，欲悉凈治諸業果報故，欲悉開顯清凈法界故，欲悉拔除雜染根本故，欲悉增長廣大信解故，欲悉令知無量眾生根故，欲悉令知三世法平等故，欲悉令觀察涅槃界故，欲增長自清凈善根故；承佛威力，即說頌言：
「為利世間發大心， 其心普遍於十方， 眾生國土三世法， 佛及菩薩最勝海。 究竟虛空等法界， 所有一切諸世間， 如諸佛法皆往詣， 如是發心無退轉。 慈念眾生無暫舍， 離諸惱害普饒益， 光明照世為所歸， 十力護念難思議。 十方國土悉趣入， 一切色形皆示現， 如佛福智廣無邊， 隨順修因無所著。 有剎仰住或傍覆， 粗妙廣大無量種， 菩薩一發最上心， 悉能往詣皆無礙。 菩薩勝行不可說， 皆勤修習無所住， 見一切佛常欣樂， 普入于其深法海。 哀愍五趣諸群生， 令除垢穢普清凈， 紹隆佛種不斷絕， 摧滅魔宮無有餘。 已住如來平等性， 善修微妙方便道， 于佛境界起信心， 得佛灌頂心無著。 兩足尊所念報恩， 心如金剛不可沮， 于佛所行能
【現代漢語翻譯】 現代漢語譯本：'爲了獲得一切佛的平等境界，爲了法界沒有二元對立，所以宣說這樣的法。'
當時，法慧菩薩普遍觀察整個虛空界十方國土的一切集會，爲了完全成就一切眾生，爲了完全凈化一切業報，爲了完全開顯清凈的法界，爲了完全拔除雜染的根本，爲了完全增長廣大的信解，爲了完全使眾生了解無量眾生的根性，爲了完全使眾生了解過去、現在、未來三世法的平等性，爲了完全使眾生觀察涅槃的境界，爲了增長自己清凈的善根；承蒙佛的威神之力，隨即說了以下偈頌：
'爲了利益世間而發大心，這顆心普遍存在於十方世界，眾生、國土、三世法，佛和菩薩是最殊勝的海洋。' '究竟如同虛空一樣廣闊的法界，所有一切世間，如同諸佛所行之處都前往，這樣發心永不退轉。' '慈悲地關懷眾生，沒有片刻捨棄，遠離一切惱害，普遍利益眾生，光明照耀世間，成為眾生的歸宿，十力（如來十種力量）護念，不可思議。' '進入十方國土，示現一切色相形體，如同佛的福德和智慧廣大無邊，隨順修行因地，沒有執著。' '有的剎土向上聳立，有的橫向覆蓋，粗糙、精妙、廣大，種類無量，菩薩一旦發起最上乘的心，都能前往，沒有障礙。' '菩薩殊勝的修行不可言說，都勤奮修習，沒有停留，見到一切佛常感欣喜，普遍進入佛的深奧法海。' '哀憐五道（地獄、餓鬼、畜生、人、天）的眾生，使他們去除污垢，普遍清凈，繼承佛的種子，使之不斷絕，摧毀魔宮，不留餘地。' '已經安住于如來的平等自性，善於修習微妙的方便之道，對佛的境界生起信心，得到佛的灌頂，心中沒有執著。' '對兩足尊（佛）所給予的恩惠心懷感恩，心如金剛般不可動搖，對於佛所行的事業能夠'
【English Translation】 English version: 'For the sake of attaining the equality of all Buddhas, and because the Dharma realm has no duality, this Dharma is spoken.'
At that time, Bodhisattva Dharma-wisdom, universally observing all the assemblies in the ten directions of the entire space realm, wishing to completely accomplish all sentient beings, wishing to completely purify all karmic retributions, wishing to completely reveal the pure Dharma realm, wishing to completely eradicate the roots of defilement, wishing to completely increase vast faith and understanding, wishing to completely enable sentient beings to know the roots of countless beings, wishing to completely enable them to know the equality of the Dharma of the three times (past, present, and future), wishing to completely enable them to observe the realm of Nirvana, and wishing to increase his own pure roots of goodness; empowered by the Buddha's might, he then spoke the following verses:
'For the benefit of the world, a great mind is generated, this mind pervades the ten directions, sentient beings, lands, the Dharma of the three times, Buddhas and Bodhisattvas are the most supreme ocean.' 'The Dharma realm, ultimately like the vastness of space, all the worlds, like the places where all Buddhas go, such a mind is generated without regression.' 'Compassionately caring for sentient beings, without abandoning them for a moment, away from all harm, universally benefiting them, the light illuminates the world, becoming the refuge of sentient beings, the ten powers (of the Tathagata) protect and remember, inconceivable.' 'Entering the lands of the ten directions, manifesting all forms and shapes, like the Buddha's boundless merit and wisdom, following the causes of cultivation, without attachment.' 'Some lands stand upright, some lie sideways, coarse, subtle, vast, and countless kinds, once a Bodhisattva generates the supreme mind, they can all go there, without obstruction.' 'The Bodhisattva's supreme practice is ineffable, all diligently cultivate without dwelling, seeing all Buddhas, always joyful, universally entering their profound Dharma ocean.' 'Pitying the sentient beings of the five realms (hell, hungry ghosts, animals, humans, and gods), enabling them to remove defilements, universally purifying them, continuing the Buddha's lineage, making it uninterrupted, destroying the palace of Mara, leaving nothing behind.' 'Having already abided in the Tathagata's equal nature, skillfully cultivating the subtle path of expedient means, generating faith in the Buddha's realm, receiving the Buddha's anointment, the mind without attachment.' 'Remembering and repaying the kindness of the Two-Footed Honored One (Buddha), the mind is like diamond, unshakeable, able to accomplish the deeds of the Buddha.'
照了， 自然修習菩提行。 諸趣差別想無量， 業果及心亦非一， 乃至根性種種殊， 一發大心悉明見。 其心廣大等法界， 無依無變如虛空， 趣向佛智無所取， 諦了實際離分別。 知眾生心無生想， 了達諸法無法想， 雖普分別無分別， 億那由剎皆往詣。 無量諸佛妙法藏， 隨順觀察悉能入， 眾生根行靡不知， 到如是處如世尊。 清凈大愿恒相應， 樂供如來不退轉， 人天見者無厭足， 常為諸佛所護念。 其心清凈無所依， 雖觀深法而不取， 如是思惟無量劫， 於三世中無所著。 其心堅固難制沮， 趣佛菩提無障礙， 志求妙道除蒙惑， 周行法界不告勞。 知語言法皆寂滅， 但入真如絕異解， 諸佛境界悉順觀， 達於三世心無礙。 菩薩始發廣大心， 即能遍往十方剎， 法門無量不可說， 智光普照皆明瞭。 大悲廣度最無比， 慈心普遍等虛空， 而於眾生不分別， 如是清凈游於世。 十方眾生悉慰安， 一切所作皆真實， 恒以凈心不異語， 常為諸佛共加護。 過去所有皆憶念， 未來一切悉分別， 十方世界普入中， 為度眾生令出離。 菩薩具足妙
【現代漢語翻譯】 現代漢語譯本 一旦覺悟，自然會修習菩提之道。 眾生所處的不同境界，其想法千差萬別，業報和心念也各不相同， 乃至根性和資質也各有差異，一旦發起大菩提心，就能全部明瞭。 其心廣大如同法界，無所依傍，無所變易，如同虛空一般。 趨向佛的智慧，不執著于任何事物，真正理解實相，遠離分別。 知道眾生的心念本無生起之相，通達一切法本無實體的概念。 雖然普遍地分別一切，卻不執著于分別，能夠前往億萬那由他（極大的數量單位）的剎土（佛土）。 無量諸佛的微妙法藏，都能隨順觀察並深入其中， 眾生的根性和修行都無所不知，達到像世尊（佛陀）一樣的境界。 清凈的大愿恒常相應，樂於供養如來，永不退轉， 人天見到都會感到歡喜，永不厭倦，常為諸佛所護念。 其心清凈，無所依傍，雖然觀察甚深的佛法，卻不執著于其中。 像這樣思惟無量劫，對於過去、現在、未來三世都不執著。 其心堅固，難以動搖，趨向佛的菩提之道，沒有任何障礙。 立志尋求微妙的佛道，消除矇昧和疑惑，周遊法界而不感到疲勞。 知道語言和法都是寂滅的，只是進入真如（實相）的境界，超越一切不同的理解。 諸佛的境界都能順應觀察，通達過去、現在、未來三世，心無障礙。 菩薩一旦發起廣大的菩提心，就能遍往十方剎土， 佛法法門無量無邊，不可言說，智慧的光芒普照一切，都能明瞭。 大悲心廣度眾生，最為無比，慈心普遍，如同虛空一般。 對於眾生不作分別，像這樣清凈地游化於世間。 使十方眾生都得到安慰，一切所作所為都真實不虛， 恒常以清凈的心念，不說虛妄之語，常為諸佛共同加持和護佑。 過去的一切都能憶念，未來的一切都能分別， 普遍進入十方世界，爲了度化眾生，令其脫離苦海。 菩薩具足微妙的
【English Translation】 English version Once enlightened, one naturally cultivates the Bodhi path. The different realms of sentient beings, their thoughts are countless, their karmic results and minds are also not the same, Even their roots and aptitudes are different, once the great Bodhi mind is awakened, all can be clearly understood. Their mind is as vast as the Dharma realm, without reliance, without change, like the void. Approaching the wisdom of the Buddha, not clinging to anything, truly understanding reality, and being free from discrimination. Knowing that the minds of sentient beings are originally without arising, understanding that all dharmas are without substantiality. Although universally distinguishing everything, not clinging to distinctions, able to go to billions of nayutas (extremely large units) of ksetras (Buddha lands). The wonderful Dharma treasures of countless Buddhas, all can be observed and entered into accordingly, The roots and practices of sentient beings are all known, reaching a state like that of the World Honored One (Buddha). Pure great vows are constantly in accord, joyful in making offerings to the Tathagata, never retreating, Those who see them, whether humans or gods, will feel joy, never tiring, and are always protected by the Buddhas. Their mind is pure, without reliance, although observing profound Dharma, not clinging to it. Thinking like this for countless kalpas, not clinging to the past, present, or future. Their mind is firm, difficult to subdue, approaching the Bodhi path of the Buddha without any obstacles. Aspiring to seek the wonderful path of the Buddha, eliminating ignorance and doubt, traveling throughout the Dharma realm without feeling weary. Knowing that language and Dharma are all quiescent, simply entering the realm of Suchness (reality), transcending all different understandings. The realms of all Buddhas can be observed accordingly, understanding the past, present, and future, the mind is without obstruction. Once a Bodhisattva awakens the great Bodhi mind, they can travel to all the ksetras in the ten directions, The Dharma doors are boundless and inexpressible, the light of wisdom shines everywhere, and all can be understood. The great compassion to liberate sentient beings is unparalleled, the loving-kindness is universal, like the void. Without making distinctions among sentient beings, they travel in the world in such purity. Bringing comfort to all sentient beings in the ten directions, all actions are true and not false, Constantly with a pure mind, not speaking false words, always being blessed and protected by all the Buddhas. All of the past can be remembered, all of the future can be distinguished, Universally entering the worlds of the ten directions, in order to liberate sentient beings, enabling them to escape suffering. The Bodhisattva is endowed with wonderful
智光， 善了因緣無有疑， 一切迷惑皆除斷， 如是而游於法界。 魔王宮殿悉摧破， 眾生翳膜咸除滅， 離諸分別心不動， 善了如來之境界。 三世疑網悉已除， 于如來所起凈信， 以信得成不動智， 智清凈故解真實。 為令眾生得出離， 盡於後際普饒益， 長時勤苦心無厭， 乃至地獄亦安受。 福智無量皆具足， 眾生根欲悉了知， 及諸業行無不見， 如其所樂為說法。 了知一切空無我， 慈念眾生恒不捨， 以一大悲微妙音， 普入世間而演說。 放大光明種種色， 普照眾生除黑闇， 光中菩薩坐蓮華， 為眾闡揚清凈法。 於一毛端現眾剎， 諸大菩薩皆充滿， 眾會智慧各不同， 悉能明瞭眾生心。 十方世界不可說， 一念周行無不盡， 利益眾生供養佛， 于諸佛所問深義。 于諸如來作父想， 為利眾生修覺行， 智慧善巧通法藏， 入深智處無所著。 隨順思惟說法界， 經無量劫不可盡， 智雖善入無處所， 無有疲厭無所著。 三世諸佛家中生， 證得如來妙法身， 普為群生現眾色， 譬如幻師無不作。 或現始修殊勝行， 或現初生及出家， 或現樹下成
【現代漢語翻譯】 現代漢語譯本 智光（菩薩名），你已善於瞭解因緣，不再有任何疑惑， 一切迷惑都被你消除斷絕，如此自在地遊歷於法界。 你摧毀了魔王的宮殿，消除了眾生心中的翳膜（比喻無明）， 遠離了一切分別心，內心不動搖，善於瞭解如來（佛）的境界。 你已消除了過去、現在、未來三世的疑惑，對如來生起了清凈的信心， 憑藉信心獲得了不動搖的智慧，智慧清凈所以能理解真實。 爲了使眾生能夠脫離苦海，你盡未來際普遍利益他們， 長時間勤奮修行，內心沒有厭倦，甚至在地獄中也能安然承受。 你積累了無量的福德和智慧，完全具備，瞭解眾生的根性和慾望， 以及他們的業行，沒有不清楚的，根據他們所喜好的為他們說法。 你瞭解一切都是空性無我的，慈悲地關懷眾生，從不捨棄， 用宏大慈悲的微妙音聲，普遍進入世間宣說佛法。 你放出種種顏色的光明，普遍照耀眾生，消除他們的黑暗， 在光明中，菩薩坐在蓮花上，為大眾闡揚清凈的佛法。 在一根毫毛的末端，顯現出無數的佛剎（佛的國土），其中充滿著諸大菩薩， 眾會中的智慧各不相同，但都能明瞭眾生的心念。 十方世界不可計數，你一念之間周遊無餘， 利益眾生，供養諸佛，在諸佛那裡請問深奧的佛法。 你把諸如來當作父親一樣尊敬，爲了利益眾生而修行覺悟之道， 智慧善巧，通達佛法寶藏，進入甚深智慧的境界，沒有任何執著。 你隨順思惟法界，經歷無量劫也無法窮盡， 智慧雖然善於深入，卻無所住著，沒有疲倦，也沒有執著。 你從三世諸佛的家中誕生，證得了如來的微妙法身， 普遍為眾生顯現各種形象，就像幻術師一樣，沒有不能變現的。 有時顯現開始修行殊勝的行持，有時顯現初生和出家， 有時顯現在菩提樹下成道。
【English Translation】 English version O Jiguang (Bodhisattva's name), you have well understood the causes and conditions, and have no more doubts, All confusions have been eliminated and cut off by you, and you roam freely in the Dharma realm. You have destroyed the palaces of the demon kings, and removed the cataracts (metaphor for ignorance) from the minds of sentient beings, You are free from all discriminating thoughts, your mind is unwavering, and you understand well the realm of the Tathagata (Buddha). You have eliminated the doubts of the three times—past, present, and future—and have generated pure faith in the Tathagata, Through faith, you have attained unwavering wisdom, and because your wisdom is pure, you understand the truth. In order to enable sentient beings to escape suffering, you benefit them universally throughout the future, You practice diligently for a long time, without weariness in your heart, and can even endure suffering peacefully in hell. You have accumulated immeasurable merit and wisdom, fully equipped, and understand the roots and desires of sentient beings, As well as their karmic actions, nothing is unclear, and you preach the Dharma according to their preferences. You understand that everything is empty and without self, and you compassionately care for sentient beings, never abandoning them, With a great compassionate and subtle voice, you enter the world universally to proclaim the Dharma. You emit light of various colors, universally illuminating sentient beings, removing their darkness, In the light, Bodhisattvas sit on lotuses, expounding the pure Dharma to the masses. At the tip of a single hair, countless Buddha-lands (Buddha's realms) appear, filled with great Bodhisattvas, The wisdom in the assemblies is different, but they can all understand the thoughts of sentient beings. The ten directions of the world are countless, and you travel through them all in a single thought, Benefiting sentient beings, making offerings to the Buddhas, and asking the profound Dharma from the Buddhas. You respect the Tathagatas as if they were your fathers, and you cultivate the path of enlightenment for the benefit of sentient beings, Your wisdom is skillful, you understand the treasury of the Dharma, and you enter the realm of profound wisdom without any attachment. You contemplate the Dharma realm in accordance with it, and it cannot be exhausted even after countless eons, Although your wisdom is good at penetrating deeply, it does not dwell anywhere, without weariness or attachment. You are born from the family of the Buddhas of the three times, and you have attained the subtle Dharma body of the Tathagata, You universally manifest various forms for sentient beings, just like a magician, there is nothing you cannot transform. Sometimes you manifest the beginning of cultivating superior practices, sometimes you manifest birth and renunciation, Sometimes you manifest enlightenment under the Bodhi tree.
菩提， 或為眾生示涅槃。 菩薩所住希有法， 唯佛境界非二乘， 身語意想皆已除， 種種隨宜悉能現。 菩薩所得諸佛法， 眾生思惟發狂亂， 智入實際心無礙， 普現如來自在力。 此於世間無與等， 何況復增殊勝行， 雖未具足一切智， 已獲如來自在力。 已住究竟一乘道， 深入微妙最上法， 善知眾生時非時， 為利益故現神通。 分身遍滿一切剎， 放凈光明除世闇， 譬如龍王起大云， 普雨妙雨悉充洽。 觀察眾生如幻夢， 以業力故常流轉， 大悲哀愍咸救拔， 為說無為凈法性。 佛力無量此亦然， 譬如虛空無有邊， 為令眾生得解脫， 億劫勤修而不倦。 種種思惟妙功德， 善修無上第一業， 于諸勝行恒不捨， 專念生成一切智。 一身示現無量身， 一切世界悉周遍， 其心清凈無分別， 一念難思力如是。 于諸世間不分別， 於一切法無妄想， 雖觀諸法而不取， 恒救眾生無所度。 一切世間唯是想， 于中種種各差別， 知想境界險且深， 為現神通而救脫。 譬如幻師自在力， 菩薩神變亦如是， 身遍法界及虛空， 隨眾生心靡不見。 能所分別二
【現代漢語翻譯】 現代漢語譯本 菩提（bodhi，覺悟），有時爲了眾生示現涅槃（nirvana，寂滅）。 菩薩（bodhisattva，覺悟的有情）所安住的稀有之法，唯有佛（buddha，覺悟者）的境界，不是二乘（聲聞和緣覺）所能及的。 他們的身、語、意念都已消除，能隨順各種情況示現種種方便。 菩薩所獲得的諸佛之法，眾生如果思惟反而會發狂錯亂。 他們的智慧深入實際，心中沒有障礙，普遍示現如來（tathagata，佛的稱號）的自在力量。 這種力量在世間沒有可以比擬的，何況還要增加殊勝的修行。 雖然還沒有完全具備一切智（sarvajna，佛的智慧），卻已經獲得瞭如來的自在力量。 他們已經安住于究竟的一乘道（ekayana，唯一的解脫之道），深入微妙最上的佛法。 他們善於瞭解眾生何時應該被度化，爲了利益眾生而示現神通。 他們分身遍滿一切剎土（buddhaksetra，佛的國土），放出清凈光明，消除世間的黑暗。 譬如龍王興起大云，普遍降下甘露妙雨，滋潤一切。 他們觀察眾生如同幻夢，因為業力而不斷流轉。 他們以大悲心哀憫眾生，救拔他們，為他們宣說無為清凈的法性（dharmata，法的本性）。 佛的力量無量無邊，菩薩的力量也是如此，譬如虛空沒有邊際。 爲了讓眾生得到解脫，他們億劫勤奮修行而不懈怠。 他們種種思惟微妙的功德，善修無上第一的善業。 對於各種殊勝的修行，他們恒常不捨，專心念想產生一切智。 他們一身示現無量身，遍滿一切世界。 他們的心清凈沒有分別，一念之間的力量難以思議。 他們對於世間不作分別，對於一切法沒有虛妄的念想。 雖然觀察諸法，卻不執取，恒常救度眾生，卻不認為有所度。 一切世間都只是心想所現，其中種種各不相同。 他們知道心想的境界既危險又深奧，所以示現神通來救度眾生。 譬如幻術師有自在的力量，菩薩的神通變化也是如此。 他們的身遍滿法界（dharmadhatu，宇宙）和虛空，隨順眾生的心念而無所不見。 能所分別的二元對立
【English Translation】 English version Bodhi (enlightenment), sometimes manifests nirvana (cessation) for sentient beings. The rare dharma (teachings) in which bodhisattvas (enlightenment beings) dwell is the realm of the Buddha (enlightened one), not that of the two vehicles (sravakas and pratyekabuddhas). Their body, speech, and mind are all eliminated, and they can manifest various skillful means according to circumstances. The dharmas of the Buddhas that bodhisattvas attain, if pondered by sentient beings, will cause madness and confusion. Their wisdom penetrates reality without obstruction, universally manifesting the self-mastery of the Tathagata (Buddha's title). This power is unparalleled in the world, let alone adding more superior practices. Although they have not yet fully attained all-knowing wisdom (sarvajna), they have already obtained the self-mastery of the Tathagata. They have already dwelt in the ultimate one vehicle (ekayana), deeply penetrating the subtle and supreme dharma. They are skilled in knowing when sentient beings should be liberated, and manifest supernatural powers for their benefit. They manifest bodies that fill all buddha-lands (buddhaksetra), emitting pure light to dispel the darkness of the world. It is like a dragon king raising great clouds, universally raining down wondrous nectar, filling all. They observe sentient beings as if they were illusions, constantly transmigrating due to karma. With great compassion, they pity and rescue them, expounding the unconditioned and pure nature of dharma (dharmata). The power of the Buddha is immeasurable, and so is the power of the bodhisattvas, like the boundless expanse of space. To enable sentient beings to attain liberation, they diligently cultivate for eons without weariness. They contemplate various wondrous merits, skillfully cultivating the supreme and foremost good deeds. They constantly do not abandon these superior practices, focusing their minds on generating all-knowing wisdom. They manifest countless bodies from one body, pervading all worlds. Their minds are pure and without discrimination, the power of a single thought is inconceivable. They do not discriminate in the world, and have no false thoughts about any dharma. Although they observe all dharmas, they do not grasp them, constantly liberating sentient beings without thinking there is anything to liberate. All the world is merely a manifestation of thought, with various differences within it. They know that the realm of thought is dangerous and profound, so they manifest supernatural powers to rescue sentient beings. Just as a magician has the power of self-mastery, so too are the supernatural transformations of bodhisattvas. Their bodies pervade the dharma realm (dharmadhatu) and space, appearing in accordance with the minds of sentient beings. The duality of subject and object
俱離， 雜染清凈無所取， 若縛若解智悉忘， 但願普與眾生樂。 一切世間唯想力， 以智而入心無畏， 思惟諸法亦復然， 三世推求不可得。 能入過去畢前際， 能入未來畢后際， 能入現在一切處， 常勤觀察無所有。 隨順涅槃寂滅法， 住于無諍無所依， 心如實際無與等， 專向菩提永不退。 修諸勝行無退怯， 安住菩提不動搖， 佛及菩薩與世間， 盡於法界皆明瞭。 欲得最勝第一道， 為一切智解脫王， 應當速發菩提心， 永盡諸漏利群生。 趣向菩提心清凈， 功德廣大不可說， 為利眾生故稱述， 汝等諸賢應善聽。 無量世界盡為塵， 一一塵中無量剎， 其中諸佛皆無量， 悉能明見無所取。 善知眾生無生想， 善知言語無語想， 于諸世界心無礙， 悉善了知無所著。 其心廣大如虛空， 於三世事悉明達， 一切疑惑皆除滅， 正觀佛法無所取。 十方無量諸國土， 一念往詣心無著， 了達世間眾苦法， 悉住無生真實際。 無量難思諸佛所， 悉往彼會而覲謁， 常為上首問如來， 菩薩所修諸願行。 心常憶念十方佛， 而無所依無所取， 恒勸眾生種
【現代漢語翻譯】 現代漢語譯本 遠離一切執著，無論是雜染還是清凈都不執取。 無論是被束縛還是解脫，智慧都應放下，只願普遍給予眾生快樂。 一切世間都只是心念的力量所顯現，以智慧進入內心，便無所畏懼。 思維一切諸法也是如此，過去、現在、未來三世推求都不可得。 能夠深入過去，直至最初的開端；能夠深入未來，直至最後的終結。 能夠深入現在的一切處所，常常勤奮觀察，發現一切皆無自性。 隨順涅槃寂滅的法則，安住于無諍無所依的狀態。 心如真如實相，無可比擬，專心向往菩提，永不退轉。 修習各種殊勝的行持，不退縮不畏懼，安住于菩提，不動搖。 佛陀、菩薩與世間的一切，都在法界中完全明瞭。 想要獲得最殊勝的第一道，成為一切智慧的解脫之王， 應當迅速發起菩提心，永遠斷盡一切煩惱，利益眾生。 趣向菩提的心清凈無染，功德廣大不可言說。 爲了利益眾生，所以才稱述這些，你們各位賢者應當好好聽聞。 即使無量世界都化為微塵，每一粒微塵中又有無量剎土（佛土）， 其中諸佛的數量也是無量的，都能明見一切，而無所執取。 善於了知眾生本無生滅的妄想，善於了知言語本無言語的執著。 對於一切世界，內心沒有障礙，完全了知一切，而無所執著。 其心廣大如虛空，對於過去、現在、未來三世的事情都明瞭通達。 一切疑惑都已消除滅盡，以正見觀察佛法，而無所執取。 十方無量諸佛國土，一念之間就能到達，內心沒有執著。 了達世間眾苦的法則，安住于無生無滅的真如實相。 在無量難以思議的諸佛所在之處，都前往彼會而覲見。 常常作為上首，請問如來，菩薩所修的各種願行。 心中常常憶念十方諸佛，而無所依，無所取。 恒常勸導眾生種下
【English Translation】 English version Completely detached, not grasping at either defilement or purity. Whether bound or liberated, wisdom is forgotten, only wishing to universally bring joy to all beings. All the world is but the power of thought; entering with wisdom, the heart is fearless. Reflecting on all dharmas is also like this; seeking in the three times, they cannot be found. Able to enter the past, reaching its beginning; able to enter the future, reaching its end. Able to enter all places in the present, constantly diligently observing, finding nothing has self-nature. Following the dharma of Nirvana's quiescence, dwelling in non-contention and without reliance. The mind is like reality, incomparable, focused on Bodhi, never retreating. Cultivating all superior practices without retreat or fear, abiding in Bodhi, unshakeable. Buddhas, Bodhisattvas, and the world, all are completely clear within the Dharma realm. Wishing to attain the most supreme first path, to become the king of liberation with all wisdom, One should quickly generate the Bodhi mind, forever ending all outflows, benefiting all beings. The mind that goes towards Bodhi is pure, its merits are vast and indescribable. For the benefit of beings, these are described, you virtuous ones should listen well. Even if countless worlds turn into dust, in each dust mote are countless lands (Buddha-fields), The Buddhas within are also countless, all able to clearly see without grasping. Skilled in knowing that beings have no birth-thought, skilled in knowing that language has no speech-thought. Towards all worlds, the mind is without obstruction, completely knowing all without attachment. The mind is vast like space, clear and understanding all matters of the three times. All doubts are eliminated, observing the Buddha's teachings with right view, without grasping. Countless lands in the ten directions, in a single thought, one can reach them without attachment. Understanding the laws of suffering in the world, abiding in the true reality of no birth. In the places of countless, inconceivable Buddhas, one goes to those assemblies to pay homage. Always as the leader, asking the Tathagata about the vows and practices cultivated by Bodhisattvas. The mind constantly remembers the Buddhas of the ten directions, without reliance or grasping. Constantly encouraging beings to plant
善根， 莊嚴國土令清凈。 一切眾生三有處， 以無礙眼咸觀察， 所有習性諸根解， 無量無邊悉明見。 眾生心樂悉了知， 如是隨宜為說法， 于諸染凈皆通達， 令彼修治入于道。 無量無數諸三昧， 菩薩一念皆能入， 于中想智及所緣， 悉善了知得自在。 菩薩獲此廣大智， 疾向菩提無所礙， 為欲利益諸群生， 處處宣揚大人法。 善知世間長短劫， 一月半月及晝夜， 國土各別性平等， 常勤觀察不放逸。 普詣十方諸世界， 而於方處無所取， 嚴凈國土悉無餘， 亦不曾生凈分別。 眾生是處若非處， 及以諸業感報別， 隨順思惟入佛力， 於此一切悉了知。 一切世間種種性， 種種所行住三有， 利根及與中下根， 如是一切咸觀察。 凈與不凈種種解， 勝劣及中悉明見， 一切眾生至處行， 三有相續皆能說。 禪定解脫諸三昧， 染凈因起各不同， 及以先世苦樂殊， 凈修佛力咸能見。 眾生業惑續諸趣， 斷此諸趣得寂滅， 種種漏法永不生， 並其習種悉了知。 如來煩惱皆除盡， 大智光明照於世， 菩薩于佛十力中， 雖未證得亦無疑。 菩薩於一毛
【現代漢語翻譯】 現代漢語譯本 以善根（kushala-mula，指好的行為和思想的根源）來莊嚴國土，使其清凈。 以無礙的智慧之眼，觀察一切眾生在三有（trai-bhava，指欲界、色界、無色界）中的狀態。 所有眾生的習性、諸根（indriya，指眼、耳、鼻、舌、身、意六種感覺器官）的理解，無量無邊，都能夠清楚地看見。 眾生的心意和喜好都完全瞭解，因此能夠根據他們的需要說法。 對於染污和清凈的法都通達，使他們能夠修行並進入正道。 菩薩在一念之間能夠進入無量無數的三昧（samadhi，指禪定）， 在三昧中，對於所想、智慧以及所緣的對象，都能夠完全瞭解並獲得自在。 菩薩獲得如此廣大的智慧，迅速地走向菩提（bodhi，指覺悟），沒有任何障礙。 爲了利益一切眾生，在各處宣揚大人的教法。 善於瞭解世間的長劫和短劫，一個月、半個月以及白天和夜晚的時間。 國土雖然各不相同，但其本性是平等的，菩薩常常勤奮觀察而不懈怠。 普遍到達十方世界，但對於任何地方都沒有執著。 莊嚴清凈國土，沒有任何遺漏，也不曾產生清凈的分別念。 眾生所處的境地，是否合適，以及各種業力所感得的果報， 都能夠隨順思惟，進入佛力，對於這一切都完全瞭解。 一切世間眾生的種種習性，種種行為，以及所處的欲界、色界、無色界， 利根、中根和下根的眾生，菩薩都能夠觀察到。 清凈和不清凈的種種理解，殊勝、低劣和中等的理解，都能夠清楚地看見。 一切眾生所到達的地方和所行的道路，以及三有相續的狀況，都能夠說出來。 禪定、解脫和各種三昧，染污和清凈的因緣和生起各不相同， 以及前世的苦樂差別，通過清凈的修行，佛力都能夠看見。 眾生的業力和迷惑延續到各個趣向（gati，指輪迴的去處）， 斷除這些趣向，就能夠獲得寂滅（nirvana，指涅槃）， 種種煩惱的法永遠不再生起，連同習氣種子都完全瞭解。 如來的煩惱都已除盡，大智慧的光明照耀世間。 菩薩對於佛的十力（bala，指佛的十種力量）雖然沒有證得，但也毫不懷疑。 菩薩在一毛孔中
【English Translation】 English version With good roots (kushala-mula), they adorn the lands, making them pure. With unobstructed eyes of wisdom, they observe all sentient beings in the three realms of existence (trai-bhava). All beings' habits, the understanding of their faculties (indriya), are seen clearly, immeasurable and boundless. They fully understand the minds and desires of beings, and thus preach the Dharma according to their needs. They are versed in both defiled and pure dharmas, enabling beings to cultivate and enter the path. Bodhisattvas can enter countless samadhis (meditative states) in a single moment. Within these samadhis, they fully understand the thoughts, wisdom, and objects of focus, gaining mastery. Having attained such vast wisdom, Bodhisattvas quickly advance towards Bodhi (enlightenment) without hindrance. For the benefit of all beings, they proclaim the Dharma of the great ones everywhere. They are skilled in understanding the long and short kalpas (eons) of the world, the months, fortnights, and days and nights. Though lands differ, their nature is equal; Bodhisattvas are always diligent in observation without negligence. They universally reach the ten directions of the world, yet they do not cling to any place. They adorn and purify lands completely, without any omissions, and without giving rise to discriminating thoughts of purity. They understand where beings are, whether it is suitable or not, and the different karmic retributions they experience. They contemplate in accordance with the Buddha's power, and fully understand all of this. They observe all the various natures of beings in the world, their various actions, and their dwelling in the three realms of existence. They observe beings of sharp, medium, and dull faculties. They clearly see the various understandings of purity and impurity, superior, inferior, and middling. They can describe where all beings go, the paths they take, and the continuity of the three realms. They understand the different causes and arising of defiled and pure states of meditation, liberation, and various samadhis. They also see the differences in past lives' suffering and happiness through the power of the Buddha's pure cultivation. They understand how beings' karma and delusions continue in various destinies (gati). By cutting off these destinies, they attain Nirvana (extinction), The various defiled dharmas will never arise again, and they fully understand even the seeds of habit. The Tathagata's (Buddha's) afflictions are completely eradicated, and the light of great wisdom illuminates the world. Although Bodhisattvas have not attained the ten powers (bala) of the Buddha, they have no doubt about them. Bodhisattvas, in a single pore
孔中， 普現十方無量剎， 或有雜染或清凈， 種種業作皆能了。 一微塵中無量剎， 無量諸佛及佛子， 諸剎各別無雜亂， 如一一切悉明見。 於一毛孔見十方， 盡虛空界諸世間， 無有一處空無佛， 如是佛剎悉清凈。 于毛孔中見佛剎， 復見一切諸眾生， 三世六趣各不同， 晝夜月時有縛解。 如是大智諸菩薩， 專心趣向法王位， 于佛所住順思惟， 而獲無邊大歡喜。 菩薩分身無量億， 供養一切諸如來， 神通變現勝無比， 佛所行處皆能住。 無量佛所皆鉆仰， 所有法藏悉耽味， 見佛聞法勤修行， 如飲甘露心歡喜。 已獲如來勝三昧， 善入諸法智增長， 信心不動如須彌， 普作群生功德藏。 慈心廣大遍眾生， 悉愿疾成一切智， 而恒無著無依處， 離諸煩惱得自在。 哀愍眾生廣大智， 普攝一切同於己， 知空無相無真實， 而行其心不懈退。 菩薩發心功德量， 億劫稱揚不可盡， 以出一切諸如來， 獨覺聲聞安樂故。 十方國土諸眾生， 皆悉施安無量劫， 勸持五戒及十善， 四禪四等諸定處， 復于多劫施安樂， 令斷諸惑成羅漢； 彼諸福聚雖
【現代漢語翻譯】 現代漢語譯本 在微小的孔隙中，十方無量的佛土都顯現出來， 有的混雜不清凈，有的清凈無染，種種業力的造作都能明瞭。 在一個微塵中，有無量的佛土，無量的諸佛和佛子， 每個佛土都各不相同，沒有雜亂，就像一個一樣，一切都清晰可見。 在一個毛孔中，能看到十方，遍及整個虛空界的所有世間， 沒有一個地方沒有佛，這樣的佛土都是清凈的。 在毛孔中能看到佛土，還能看到一切眾生， 三世（過去、現在、未來）六道（天、人、阿修羅、地獄、餓鬼、畜生）各不相同，晝夜月時有被束縛的，也有解脫的。 像這樣具有大智慧的菩薩，專心致志地趨向法王（佛）的果位， 在佛所住的地方順應思維，從而獲得無邊的歡喜。 菩薩分化出無量億的身形，供養一切諸如來（佛的稱號）， 神通變化殊勝無比，佛所行之處都能安住。 在無量佛所都敬仰學習，所有佛法寶藏都深入品味， 見到佛，聽聞佛法，勤奮修行，就像飲用甘露一樣心中歡喜。 已經獲得如來殊勝的三昧（禪定），善於進入諸法，智慧增長， 信心堅定不動搖，如同須彌山（佛教中的聖山），普遍成為眾生的功德寶藏。 慈悲心廣大遍及眾生，都希望他們迅速成就一切智慧， 而恒常沒有執著，沒有依靠，遠離一切煩惱，獲得自在。 憐憫眾生，具有廣大的智慧，普遍攝受一切眾生如同自己一樣， 知道空性、無相、無真實，但仍然精進行道，不懈怠退縮。 菩薩發心的功德，即使經過億劫也稱揚不盡， 因為他們爲了使一切諸如來、獨覺（辟支佛）、聲聞（阿羅漢）獲得安樂。 十方國土的眾生，都給予他們無量劫的安樂， 勸導他們受持五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）和十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡），四禪（色界四禪定）四等（慈、悲、喜、舍）的禪定境界， 又在多劫中給予安樂，使他們斷除一切迷惑，成就阿羅漢（斷除煩惱的聖者）； 這些福德聚集雖然
【English Translation】 English version In a tiny pore, countless Buddha lands of the ten directions appear, Some are mixed and impure, some are pure and undefiled, all kinds of karmic actions can be understood. Within a single dust mote, there are countless Buddha lands, countless Buddhas and Buddha's disciples, Each Buddha land is distinct and not confused, like one, everything is clearly seen. In a single pore, one can see the ten directions, all the worlds throughout the entire space, There is no place without a Buddha, such Buddha lands are all pure. In a pore, one can see Buddha lands, and also see all sentient beings, The three times (past, present, future) and six realms (gods, humans, asuras, hell beings, hungry ghosts, animals) are different, day and night, month and time, there are those who are bound and those who are liberated. Such Bodhisattvas with great wisdom, wholeheartedly strive towards the position of Dharma King (Buddha), In the place where the Buddha dwells, they contemplate accordingly, and thus obtain boundless joy. Bodhisattvas manifest countless billions of bodies, making offerings to all Tathagatas (title of Buddha), Their supernatural transformations are supremely excellent, they can abide in all places where the Buddha goes. In the presence of countless Buddhas, they all revere and learn, all the Dharma treasures are deeply savored, Seeing the Buddha, hearing the Dharma, diligently practicing, they are joyful in their hearts like drinking nectar. Having already attained the Tathagata's supreme Samadhi (meditative state), they are skilled in entering all Dharmas, their wisdom increases, Their faith is firm and unshakeable, like Mount Sumeru (sacred mountain in Buddhism), they universally become a treasure of merit for all beings. Their compassionate hearts are vast and pervade all beings, they all wish them to quickly attain all wisdom, And they are constantly without attachment, without reliance, free from all afflictions, and attain freedom. They have compassion for sentient beings, with great wisdom, they universally embrace all beings as if they were themselves, They know emptiness, formlessness, and non-reality, yet they continue to practice diligently without laziness or retreat. The merit of a Bodhisattva's aspiration, even after countless eons, cannot be fully praised, Because they do it for the sake of all Tathagatas, Pratyekabuddhas (solitary realizers), and Sravakas (Arhats) to attain happiness. The sentient beings of the ten directions, they all give them happiness for countless eons, They encourage them to uphold the five precepts (not killing, not stealing, not committing sexual misconduct, not lying, not taking intoxicants) and the ten virtues (not killing, not stealing, not committing sexual misconduct, not lying, not speaking harshly, not speaking divisively, not speaking idly, not being greedy, not being angry, not being ignorant), the four Dhyanas (four meditative states in the realm of form) and the four immeasurables (loving-kindness, compassion, joy, equanimity), And again, for many eons, they give them happiness, causing them to cut off all delusions and become Arhats (saints who have eliminated afflictions); These accumulations of merit, although
無量， 不與發心功德比。 又教億眾成緣覺， 獲無諍行微妙道， 以彼而校菩提心， 算數譬諭無能及。 一念能過塵數剎， 如是經于無量劫， 此諸剎數尚可量， 發心功德不可知。 過去未來及現在， 所有劫數無邊量， 此諸劫數猶可知， 發心功德無能測。 以菩提心遍十方， 所有分別靡不知， 一念三世悉明達， 利益無量眾生故。 十方世界諸眾生， 欲解方便意所行， 及以虛空際可測， 發心功德難知量。 菩薩志願等十方， 慈心普洽諸群生， 悉使修成佛功德， 是故其力無邊際。 眾生欲解心所樂， 諸根方便行各別， 於一念中悉了知， 一切智智心同等。 一切眾生諸惑業， 三有相續無暫斷， 此諸邊際尚可知， 發心功德難思議。 發心能離業煩惱， 供養一切諸如來， 業惑既離相續斷， 普於三世得解脫。 一念供養無邊佛， 亦供無數諸眾生， 悉以香華及妙鬘， 寶幢幡蓋上衣服， 美食珍座經行處， 種種宮殿悉嚴好， 毗盧遮那妙寶珠， 如意摩尼發光耀。 唸唸如是持供養， 經無量劫不可說； 其人福聚雖復多， 不及發心功德大。 所說種種眾
【現代漢語翻譯】 現代漢語譯本 無量的功德，都不能與發菩提心的功德相比。 又教導億萬眾產生為緣覺（Pratyekabuddha，獨自覺悟者），獲得無諍的修行和微妙的道， 用這些來衡量菩提心，無論如何計算和比喻都無法企及。 一念之間能超越如塵沙般多的剎土（kṣetra，佛的國土），這樣經歷無量劫， 這些剎土的數量尚可測量，而發菩提心的功德卻不可知。 過去、未來和現在，所有的劫數（kalpa，時間單位）無邊無量， 這些劫數尚且可以知道，而發菩提心的功德卻無法測度。 以菩提心遍佈十方，所有分別都能知曉， 一念之間就能明達三世，爲了利益無量的眾生。 十方世界的所有眾生，想要了解方便法門（upāya，引導眾生解脫的方法）的意圖和修行， 以及虛空的邊際可以測量，發菩提心的功德卻難以知量。 菩薩的志願等同於十方，慈悲心普遍覆蓋所有眾生， 使他們都修成佛的功德，因此菩薩的力量是無邊無際的。 眾生想要了解心中所喜愛的，各種根器和方便修行各不相同， 在一念之間都能完全瞭解，一切智智（sarvajñāna，佛的智慧）的心是相同的。 一切眾生的各種迷惑和業力，在三有（traiyadhātuka，欲界、色界、無色界）中相續不斷， 這些邊際尚且可以知道，發菩提心的功德卻難以思議。 發菩提心能遠離業力和煩惱，供養一切諸如來（Tathāgata，佛的稱號）， 業力和煩惱既然遠離，相續也就斷絕，普遍在三世中得到解脫。 一念之間供養無邊的佛，也供養無數的眾生， 全部用香、花和美妙的花鬘，寶幢、幡蓋和上等的衣服， 美食、珍貴的座位和經行之處，各種宮殿都裝飾得莊嚴美好， 毗盧遮那（Vairocana，佛名）的妙寶珠，如意摩尼（cintāmaṇi，能滿足願望的寶珠）發出光芒。 唸唸如此持續供養，經歷無量劫都說不完； 這個人所積累的福德雖然很多，也比不上發菩提心的功德大。 所說的種種眾生，
【English Translation】 English version Immeasurable merits cannot compare to the merit of generating the Bodhi mind. Furthermore, teaching billions of beings to become Pratyekabuddhas (solitary realizers), attaining the subtle path of non-contention, Using these to measure the Bodhi mind, no calculation or analogy can reach it. In a single thought, one can surpass as many kṣetras (Buddha-fields) as dust particles, and even if this continues for immeasurable kalpas (eons), The number of these kṣetras can still be measured, but the merit of generating the Bodhi mind is unknowable. Past, future, and present, all kalpas are boundless and immeasurable, These kalpas can still be known, but the merit of generating the Bodhi mind cannot be fathomed. With the Bodhi mind pervading the ten directions, all distinctions are known, In a single thought, one can understand the three times, for the benefit of immeasurable beings. All beings in the ten directions, wishing to understand the intention and practice of skillful means (upāya), And even if the limits of space can be measured, the merit of generating the Bodhi mind is difficult to know. The Bodhisattva's vows are equal to the ten directions, with compassion covering all beings, Enabling them all to cultivate the merits of Buddhahood, therefore, their power is boundless. Beings wish to understand what they delight in, their various faculties and skillful practices are different, In a single thought, all can be fully understood, the mind of sarvajñāna (Buddha's wisdom) is the same. All beings' various delusions and karmas continue uninterrupted in the traiyadhātuka (three realms), These limits can still be known, but the merit of generating the Bodhi mind is inconceivable. Generating the Bodhi mind can separate one from karma and afflictions, offering to all Tathāgatas (Buddhas), Since karma and afflictions are separated, the continuity is cut off, and one attains liberation in all three times. In a single thought, offering to boundless Buddhas, and also offering to countless beings, All with incense, flowers, and beautiful garlands, jeweled banners, canopies, and superior clothing, Delicious food, precious seats, and places for walking meditation, various palaces all adorned beautifully, The wondrous jewel of Vairocana (a Buddha), the cintāmaṇi (wish-fulfilling jewel) emitting light. Continuing such offerings in every thought, for immeasurable kalpas, it cannot be fully described; Although the accumulation of merit of that person is great, it is not as great as the merit of generating the Bodhi mind. The various beings that are spoken of,
譬諭， 無有能及菩提心， 以諸三世人中尊， 皆從發心而得生。 發心無礙無齊限， 欲求其量不可得， 一切智智誓必成， 所有眾生皆永度。 發心廣大等虛空， 生諸功德同法界， 所行普遍如無異， 永離眾著佛平等。 一切法門無不入， 一切國土悉能往， 一切智境咸通達， 一切功德皆成就。 一切能捨恒相續， 凈諸戒品無所著， 具足無上大功德， 常勤精進不退轉。 入深禪定恒思惟， 廣大智慧共相應， 此是菩薩最勝地， 出生一切普賢道。 三世一切諸如來， 靡不護念初發心， 悉以三昧陀羅尼， 神通變化共莊嚴。 十方眾生無有量， 世界虛空亦如是， 發心無量過於彼， 是故能生一切佛。 菩提心是十力本， 亦為四辯無畏本， 十八不共亦復然， 莫不皆從發心得。 諸佛色相莊嚴身， 及以平等妙法身， 智慧無著所應供， 悉以發心而得有。 一切獨覺聲聞乘， 色界諸禪三昧樂， 及無色界諸三昧， 悉以發心作其本。 一切人天自在樂， 及以諸趣種種樂， 進定根力等眾樂， 靡不皆由初發心。 以因發起廣大心， 則能修行六種度， 勸諸眾生行
【現代漢語翻譯】 現代漢語譯本 譬如說，沒有什麼能比得上菩提心（Bodhicitta，覺悟之心）， 因為三世（過去、現在、未來）一切受人尊敬的佛，都是從發菩提心而產生的。 發菩提心是無礙無邊的，想要衡量它的範圍是無法做到的， 發心立誓必定成就一切智智（Sarvajnana，佛陀的智慧），要讓所有眾生都永遠解脫。 發心廣大如同虛空，產生各種功德如同法界（Dharmadhatu，宇宙的本體）， 所做的一切普遍而無差別，永遠脫離各種執著，達到佛的平等境界。 一切法門（Dharma，佛法）沒有不進入的，一切國土（Buddha-kshetra，佛的凈土）都能前往， 一切智慧的境界都能通達，一切功德都能成就。 一切都能捨棄，而且恒常持續，清凈各種戒律而沒有執著， 具足無上大功德，常常勤奮精進而不退轉。 進入甚深的禪定，恒常思惟，廣大智慧與之相應， 這是菩薩（Bodhisattva，追求覺悟的修行者）最殊勝的境界，由此出生一切普賢菩薩（Samantabhadra）的道。 三世一切諸如來（Tathagata，佛的稱號），沒有不護念最初發菩提心的， 都用三昧（Samadhi，禪定）和陀羅尼（Dharani，總持）以及神通變化來共同莊嚴。 十方眾生沒有數量，世界和虛空也是如此， 發菩提心是無量的，超過了這些，所以能產生一切佛。 菩提心是十力（Dasabala，佛的十種力量）的根本，也是四辯（Caturpratisamvid，四種辯才）和無畏（Vaisaradya，佛的無畏）的根本， 十八不共法（Asta-dasa avenika buddha dharma，佛的十八種不共功德）也是如此，沒有不是從發菩提心而得到的。 諸佛的色相莊嚴身（Rupa-kaya，佛的色身），以及平等妙法身（Dharma-kaya，佛的法身）， 智慧無著，應該受人供養，都是因為發菩提心而有的。 一切獨覺（Pratyekabuddha，辟支佛）和聲聞乘（Sravaka-yana，小乘佛教）的修行者， 所獲得的各種禪定和三昧的快樂，以及無漏的各種三昧，都是以發菩提心作為根本。 一切人天（Deva，天人）的自在快樂，以及在各種輪迴中的種種快樂， 以及精進、禪定、根、力等各種快樂，沒有不是由最初發菩提心而來的。 因為發起廣大的菩提心，就能修行六種波羅蜜（Paramita，到達彼岸的方法）， 勸導一切眾生修行。
【English Translation】 English version For example, there is nothing that can compare to Bodhicitta (the mind of enlightenment), Because all the Buddhas, revered in the three times (past, present, and future), are born from the arising of Bodhicitta. The arising of Bodhicitta is unobstructed and limitless; it is impossible to measure its extent, The vow to achieve Sarvajnana (the wisdom of the Buddha) is certain, to liberate all sentient beings forever. The arising of Bodhicitta is as vast as space, generating merits like the Dharmadhatu (the essence of the universe), All actions are universal and without discrimination, forever free from all attachments, reaching the equality of the Buddha. There is no Dharma (Buddhist teachings) that is not entered, all Buddha-kshetra (Buddha's pure lands) can be reached, All realms of wisdom can be penetrated, all merits can be accomplished. Everything can be relinquished, and it is constantly continued, purifying all precepts without attachment, Possessing supreme merits, always diligent and progressing without regression. Entering deep Samadhi (meditative absorption), constantly contemplating, vast wisdom is in accordance with it, This is the most excellent state of a Bodhisattva (a being seeking enlightenment), from which arises the path of Samantabhadra (Universal Worthy). All Tathagatas (Buddhas) of the three times, without exception, protect and remember the initial arising of Bodhicitta, They all use Samadhi and Dharani (mantras) and miraculous transformations to adorn it. The sentient beings in the ten directions are countless, and so are the worlds and space, The arising of Bodhicitta is immeasurable, exceeding these, therefore it can give rise to all Buddhas. Bodhicitta is the root of the Dasabala (ten powers of the Buddha), and also the root of Caturpratisamvid (four kinds of eloquence) and Vaisaradya (fearlessness of the Buddha), The Asta-dasa avenika buddha dharma (eighteen unique qualities of the Buddha) are also the same, none of which are not obtained from the arising of Bodhicitta. The adorned Rupa-kaya (form body) of the Buddhas, and the equal and wonderful Dharma-kaya (Dharma body), The wisdom without attachment, which should be offered to, all come from the arising of Bodhicitta. All Pratyekabuddhas (solitary Buddhas) and Sravaka-yana (Hearer Vehicle) practitioners, The various joys of Samadhi and meditative absorption they attain, and the various undefiled Samadhis, all take the arising of Bodhicitta as their root. All the joys of freedom of Devas (gods) and humans, and the various joys in all realms of rebirth, And the various joys of diligence, Samadhi, roots, powers, etc., all come from the initial arising of Bodhicitta. Because of the arising of the vast Bodhicitta, one can practice the six Paramitas (perfections), And encourage all sentient beings to practice.
正行， 於三界中受安樂。 住佛無礙實義智， 所有妙業咸開闡， 能令無量諸眾生， 悉斷惑業向涅槃。 智慧光明如凈日， 眾行具足猶滿月， 功德常盈譬巨海， 無垢無礙同虛空。 普發無邊功德愿， 悉與一切眾生樂， 盡未來際依願行， 常勤修習度眾生。 無量大愿難思議， 愿令眾生悉清凈， 空無相愿無依處， 以願力故皆明顯。 了法自性如虛空， 一切寂滅悉平等， 法門無數不可說， 為眾生說無所著。 十方世界諸如來， 悉共讚歎初發心， 此身無量德所嚴， 能到彼岸同於佛。 如眾生數爾許劫， 說其功德不可盡， 以住如來廣大家， 三界諸法無能諭。 欲知一切諸佛法， 宜應速發菩提心， 此心功德中最勝， 必得如來無礙智。 眾生心行可數知， 國土微塵亦復然， 虛空邊際乍可量， 發心功德無能測。 出生三世一切佛， 成就世間一切樂， 增長一切勝功德， 永斷一切諸疑惑。 開示一切妙境界， 盡除一切諸障礙， 成就一切清凈剎， 出生一切如來智。 欲見十方一切佛， 欲施無盡功德藏， 欲滅眾生諸苦惱， 宜應速發菩提心。」
大方
【現代漢語翻譯】 現代漢語譯本 以正當的行為，在三界（欲界、色界、無色界）中享受安樂。 安住于佛陀無礙的真實智慧，所有微妙的善業都得以開顯闡明， 能夠使無量眾生，都斷除迷惑和業力，趨向涅槃（佛教的最高境界，指解脫）。 智慧的光明如同清凈的太陽，各種修行都圓滿具足如同滿月， 功德常常充盈如同巨大的海洋，沒有污垢，沒有障礙，如同虛空一般。 普遍發起無邊的功德願望，把一切快樂都給予眾生， 直到未來無盡的時間都依愿而行，常常勤奮地修行以度化眾生。 無量的大愿難以思議，願望使眾生都清凈， 空性、無相的願望沒有依靠之處，因為願力的緣故都顯現出來。 了知法的自性如同虛空，一切寂滅都平等， 法門無數不可言說，爲了眾生說法而沒有執著。 十方世界的所有如來（佛的稱號），都共同讚歎最初發菩提心， 此身以無量的功德莊嚴，能夠到達彼岸如同佛陀一樣。 即使像眾生數量那樣多的劫數，說其功德也說不盡， 因為安住于如來廣大的家業中，三界的一切法都無法比擬。 想要了解一切佛法，應該迅速發起菩提心， 此心的功德最為殊勝，必定能夠得到如來無礙的智慧。 眾生的心念行為可以數知，國土的微塵也是如此， 虛空的邊際或許可以測量，發起菩提心的功德卻無法測度。 出生三世（過去、現在、未來）一切諸佛，成就世間一切快樂， 增長一切殊勝的功德，永遠斷除一切疑惑。 開示一切微妙的境界，消除一切障礙， 成就一切清凈的佛剎（佛所居住的清凈國土），出生一切如來的智慧。 想要見到十方一切諸佛，想要佈施無盡的功德寶藏， 想要滅除眾生的一切苦惱，應該迅速發起菩提心。 大方
【English Translation】 English version With righteous conduct, one enjoys peace and happiness in the three realms (the desire realm, the form realm, and the formless realm). Dwelling in the unobstructed true wisdom of the Buddha, all subtle virtuous deeds are revealed and elucidated, Able to lead countless sentient beings to cut off delusion and karma, and move towards Nirvana (the highest state in Buddhism, referring to liberation). The light of wisdom is like the pure sun, all practices are complete and full like the full moon, Merit and virtue are always abundant like a vast ocean, without defilement, without obstruction, like the void. Universally generating boundless vows of merit and virtue, giving all happiness to all sentient beings, Until the endless future, acting according to vows, constantly diligently practicing to liberate sentient beings. The immeasurable great vows are inconceivable, wishing that all sentient beings become pure, The vows of emptiness and non-form have no place to rely on, but because of the power of the vows, they all manifest. Understanding the self-nature of Dharma as the void, all quiescence is equal, The Dharma doors are countless and inexpressible, speaking for sentient beings without attachment. All Tathagatas (title of Buddha) in the ten directions of the world, together praise the initial arising of Bodhicitta (the aspiration for enlightenment), This body is adorned with immeasurable merits and virtues, able to reach the other shore like the Buddha. Even if there were as many kalpas (eons) as there are sentient beings, one could not finish speaking of its merits and virtues, Because one dwells in the vast family of the Tathagata, all dharmas of the three realms cannot be compared. If one wishes to know all the Buddha's teachings, one should quickly generate Bodhicitta, The merit and virtue of this mind is the most supreme, and one will surely attain the unobstructed wisdom of the Tathagata. The thoughts and actions of sentient beings can be counted, and so can the dust particles of the lands, The edge of the void may perhaps be measured, but the merit and virtue of generating Bodhicitta cannot be measured. Giving birth to all Buddhas of the three times (past, present, and future), accomplishing all happiness in the world, Increasing all supreme merits and virtues, forever cutting off all doubts. Revealing all subtle realms, eliminating all obstacles, Accomplishing all pure Buddha-lands (pure lands where Buddhas reside), giving birth to all the wisdom of the Tathagatas. If one wishes to see all the Buddhas in the ten directions, if one wishes to bestow endless treasures of merit and virtue, If one wishes to extinguish all the sufferings of sentient beings, one should quickly generate Bodhicitta. Great and Vast
廣佛華嚴經卷第十七 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第十八
于闐國三藏實叉難陀奉 制譯
明法品第十八
爾時，精進慧菩薩白法慧菩薩言：
「佛子！菩薩摩訶薩初發求一切智心，成就如是無量功德，具大莊嚴，升一切智乘，入菩薩正位，舍諸世間法，得佛出世法，去、來、現在諸佛攝受，決定至於無上菩提究竟之處。彼諸菩薩于佛教中雲何修習，令諸如來皆生歡喜，入諸菩薩所住之處，一切大行皆得清凈，所有大愿悉使滿足，獲諸菩薩廣大之藏，隨所應化常為說法，而恒不捨波羅蜜行，所念眾生咸令得度，紹三寶種使不斷絕，善根方便皆悉不虛？佛子！彼諸菩薩以何方便，能令此法當得圓滿？愿垂哀愍，為我宣說；此諸大會，靡不樂聞！
「複次，如諸菩薩摩訶薩常勤修習，滅除一切無明黑暗，降伏魔怨，制諸外道，永滌一切煩惱心垢；悉能成就一切善根，永出一切惡趣諸難，凈治一切大智境界；成就一切菩薩諸地、諸波羅蜜、總持三昧、六通、三明、四無所畏清凈功德，莊嚴一切諸佛國土，及諸相好身、語、心行成就滿足，善知一切諸佛如來力、無所畏、不共佛法、一切智智所行境界；為欲成熟一切眾生，隨其心樂而
【現代漢語翻譯】 現代漢語譯本 爾時，精進慧菩薩對法慧菩薩說： 『佛子！菩薩摩訶薩（菩薩中的大修行者）初發求一切智慧之心，成就如此無量的功德，具足偉大的莊嚴，登上一切智慧的乘具，進入菩薩的正位，捨棄一切世間法，獲得佛陀出世之法，過去、未來、現在諸佛都攝受他們，決定到達無上菩提的究竟之處。這些菩薩在佛教中如何修習，才能使諸如來都生歡喜，進入諸菩薩所住之處，一切大行都得清凈，所有大愿都得以滿足，獲得諸菩薩廣大的寶藏，隨所應化常為眾生說法，而恒常不捨棄波羅蜜（到達彼岸）的修行，所念的眾生都令其得度，繼承三寶的種子使之不斷絕，善根方便都真實不虛？佛子！這些菩薩以何種方便，能使這些法門得以圓滿？愿您慈悲憐憫，為我宣說；此諸大會，沒有不樂意聽聞的！』 『再者，如諸菩薩摩訶薩常勤奮修習，滅除一切無明的黑暗，降伏魔的怨敵，制服諸外道，永遠洗滌一切煩惱的心垢；都能成就一切善根，永遠脫離一切惡趣的災難，清凈治理一切大智慧的境界；成就一切菩薩的諸地、諸波羅蜜、總持三昧（專注的禪定）、六神通、三明、四無所畏的清凈功德，莊嚴一切諸佛的國土，以及諸相好身、語、心行都成就圓滿，善知一切諸佛如來的力、無所畏、不共佛法、一切智智所行的境界；爲了成熟一切眾生，隨其心意喜好而
【English Translation】 English version At that time, Bodhisattva Jinjinhui (Vigor and Wisdom) said to Bodhisattva Fahui (Dharma Wisdom): 'Buddha-son! When Bodhisattva Mahasattvas (great beings of enlightenment) first generate the mind seeking all-wisdom, they accomplish such immeasurable merits, possess great adornments, ascend the vehicle of all-wisdom, enter the proper position of a Bodhisattva, abandon all worldly dharmas, attain the Buddha's transcendental dharmas, are embraced by the Buddhas of the past, future, and present, and are destined to reach the ultimate place of unsurpassed Bodhi. How do these Bodhisattvas practice in the Buddha's teachings so that all Tathagatas are pleased, they enter the abodes of the Bodhisattvas, all great practices become pure, all great vows are fulfilled, they obtain the vast treasures of the Bodhisattvas, constantly teach the Dharma according to what is appropriate, and never abandon the practice of Paramitas (perfections), all sentient beings they think of are liberated, the seeds of the Three Jewels are continued without interruption, and all skillful means of good roots are true and not false? Buddha-son! By what means can these Bodhisattvas bring these dharmas to perfection? May you have compassion and explain it to me; all in this great assembly are eager to hear it!' 'Furthermore, as Bodhisattva Mahasattvas constantly and diligently practice, they eliminate all the darkness of ignorance, subdue the enemies of Mara (demon), control the heretics, and forever cleanse the defilements of all afflictions; they are able to accomplish all good roots, forever escape all the difficulties of evil realms, purify and govern all realms of great wisdom; they accomplish all the Bodhisattva grounds, all Paramitas, Samadhi (meditative absorption) of Dharani (retention), the six supernormal powers, the three kinds of knowledge, the four fearlessnesses of pure merits, adorn all the Buddha lands, and their physical marks, speech, and mental actions are all accomplished and perfect, they are well aware of all the Tathagata's powers, fearlessnesses, unique Buddha dharmas, and the realms of all-wisdom; in order to mature all sentient beings, according to their minds and preferences, they
取佛土，隨根、隨時如應說法；種種無量廣大佛事，及余無量諸功德法、諸行、諸道及諸境界，皆悉圓滿，疾與如來功德平等；于諸如來、應、正等覺百千阿僧祇劫修菩薩行時所集法藏，悉能守護，開示演說，諸魔外道無能沮壞，攝持正法無有窮盡；於一切世界演說法時，天王、龍王、夜叉王、乾闥婆王、阿修羅王、迦樓羅王、緊那羅王、摩睺羅伽王、人王、梵王、如來法王，皆悉守護；一切世間，恭敬供養，同灌其頂；常為諸佛之所護念，一切菩薩亦皆愛敬；得善根力，增長白法，開演如來甚深法藏，攝持正法以自莊嚴。一切菩薩所行次第，愿皆演說！」
爾時，精進慧菩薩欲重宣其義而說頌言：
「大名稱者善能演， 菩薩所成功德法， 深入無邊廣大行， 具足清凈無師智。 若有菩薩初發心， 成就福德智慧乘， 入離生位超世間， 普獲正等菩提法。 彼復云何佛教中， 堅固勤修轉增勝， 令諸如來悉歡喜， 佛所住地速當入？ 所行清凈愿皆滿， 及得廣大智慧藏， 常能說法度眾生， 而心無依無所著。 菩薩一切波羅蜜， 悉善修行無缺減， 所念眾生咸救度， 常持佛種使不絕。 所作堅固不唐捐， 一切功成得出離， 如諸勝者所修行
【現代漢語翻譯】 現代漢語譯本 選取佛土（Buddha-kṣetra，佛所居住的國土），根據眾生的根器和時機，給予相應的說法；種種無量廣大佛事，以及其他無量諸功德法、諸修行、諸道和諸境界，都能夠圓滿成就，迅速達到與如來功德平等的狀態；對於諸如來、應、正等覺（Tathāgata, Arhat, Samyaksaṃbuddha，佛的三種稱號）在百千阿僧祇劫（asaṃkhya-kalpa，極長的時間單位）修菩薩行時所積累的法藏，都能夠守護，開示演說，使一切魔和外道都不能夠破壞，攝持正法永無止境；在一切世界演說佛法時，天王、龍王、夜叉王（Yakṣa，一種鬼神）、乾闥婆王（Gandharva，天上的樂神）、阿修羅王（Asura，一種好戰的神）、迦樓羅王（Garuda，一種大鵬鳥）、緊那羅王（Kiṃnara，一種半人半獸的樂神）、摩睺羅伽王（Mahoraga，一種大蟒神）、人王、梵王（Brahmā，色界天的天王）、如來法王，都會守護；一切世間，都會恭敬供養，共同為其灌頂；常常受到諸佛的護念，一切菩薩也都愛戴敬重；獲得善根的力量，增長清凈的善法，開演如來甚深的法藏，攝持正法來莊嚴自身。一切菩薩所修行的次第，希望都能夠演說！ 那時，精進慧菩薩（Vīryamati Bodhisattva，一位菩薩的名字）想要重申這個意義，就說了偈頌： 『大名稱者（Mahānāma，指佛）善於演說，菩薩所成就的功德法，深入無邊廣大的修行，具足清凈無師的智慧。 如果有菩薩初發菩提心，成就福德和智慧的乘（yāna，佛教的教法），進入遠離生死的境界，超越世間，普遍獲得正等菩提（samyak-saṃbodhi，無上正等正覺）的佛法。 他們又如何在佛教中，堅定勤奮地修行，不斷增進，使諸如來都歡喜，迅速進入佛所住的境界？ 所修行的清凈願望都能夠圓滿，並且獲得廣大的智慧寶藏，常常能夠說法度化眾生，而內心沒有依賴，沒有執著。 菩薩的一切波羅蜜（pāramitā，到達彼岸的方法），都能夠善於修行，沒有缺失減少，所念及的眾生都能夠救度，常常保持佛種使之不絕。 所做的一切都堅定不虛，一切功德成就，能夠得出離，如同諸位勝者所修行的那樣。』
【English Translation】 English version Taking Buddha-lands (Buddha-kṣetra), according to the roots and timing of beings, expounding the Dharma accordingly; all kinds of immeasurable and vast Buddha-activities, as well as other immeasurable meritorious dharmas, practices, paths, and realms, all are perfectly fulfilled, quickly reaching equality with the merits of the Tathāgata; regarding the Dharma treasury accumulated by all Tathāgatas, Arhats, and Samyaksaṃbuddhas during their Bodhisattva practices for hundreds of thousands of asaṃkhya-kalpas, they are able to protect, reveal, and expound it, so that all demons and heretics cannot destroy it, upholding the true Dharma without end; when expounding the Dharma in all worlds, the heavenly kings, dragon kings, Yakṣa kings, Gandharva kings, Asura kings, Garuda kings, Kiṃnara kings, Mahoraga kings, human kings, Brahmā kings, and the Tathāgata Dharma kings, all will protect them; all the worlds will respectfully make offerings, and together anoint their heads; they are always protected and remembered by all Buddhas, and all Bodhisattvas also love and respect them; they obtain the power of good roots, increase pure good dharmas, reveal the profound Dharma treasury of the Tathāgata, and uphold the true Dharma to adorn themselves. The order of practice of all Bodhisattvas, may it all be expounded! At that time, the Bodhisattva Vīryamati, wishing to reiterate the meaning, spoke in verse: 'The one of great renown (Mahānāma), is skilled in expounding, the meritorious dharmas accomplished by Bodhisattvas, deeply entering into boundless and vast practices, possessing pure, uninstructed wisdom. If there are Bodhisattvas who initially generate the Bodhi mind, accomplish the vehicle of merit and wisdom, enter the state of detachment from birth, transcend the world, and universally obtain the Dharma of Samyaksaṃbodhi. How do they, in the Buddha's teachings, firmly and diligently cultivate, continuously increase, make all Tathāgatas rejoice, and quickly enter the realm where the Buddha dwells? The pure vows they practice are all fulfilled, and they obtain a vast treasury of wisdom, they are always able to expound the Dharma to liberate beings, and their minds have no reliance, no attachment. All the pāramitās of the Bodhisattvas, they are able to cultivate well, without deficiency or reduction, all the beings they think of are able to be saved, and they always maintain the Buddha-seed so that it does not become extinct. All that they do is firm and not in vain, all merits are accomplished, and they are able to attain liberation, just as the victors practice.'
， 彼清凈道愿宣說！ 永破一切無明暗， 降伏眾魔及外道， 所有垢穢悉滌除， 得近如來大智慧。 永離惡趣諸險難， 凈治大智殊勝境， 獲妙道力鄰上尊， 一切功德皆成就。 證得如來最勝智， 住于無量諸國土， 隨眾生心而說法， 及作廣大諸佛事。 云何而得諸妙道， 開演如來正法藏， 常能受持諸佛法， 無能超勝無與等？ 云何無畏如師子， 所行清凈如滿月？ 云何修習佛功德， 猶如蓮華不著水？」
爾時，法慧菩薩告精進慧菩薩言：
「善哉！佛子！汝今為欲多所饒益、多所安樂、多所惠利，哀愍世間諸天及人，問于如是菩薩所修清凈之行。佛子！汝住實法，發大精進，增長不退，已得解脫；能作是問，同於如來。諦聽！諦聽！善思念之！我今承佛威神之力，為汝于中說其少分。
「佛子！菩薩摩訶薩已發一切智心，應離癡暗，精勤守護，無令放逸。佛子！菩薩摩訶薩住十種法，名：不放逸。何者為十？一者，護持眾戒；二者，遠離愚癡，凈菩提心；三者，心樂質直，離諸諂誑；四者，勤修善根，無有退轉；五者，恒善思惟，自所發心；六者，不樂親近在家、出家一切凡夫；七者，修諸善業而不願求世間果報；八者，
【現代漢語翻譯】 現代漢語譯本 請宣說那清凈的道！ 永遠破除一切無明的黑暗，降伏眾魔和外道， 所有污垢都洗滌乾淨，得以接近如來的大智慧。 永遠脫離惡趣的各種險難，凈化大智慧的殊勝境界， 獲得微妙的道力，接近至尊，一切功德都成就。 證得如來最殊勝的智慧，安住于無量的國土， 隨順眾生的心意而說法，並做廣大的諸佛事業。 如何才能獲得各種微妙的道，開啟如來正法的寶藏， 常常能夠受持諸佛的教法，無人能夠超越或與之相等？ 如何才能像獅子一樣無畏，所行清凈如滿月？ 如何修習佛的功德，猶如蓮花不沾染水？』
那時，法慧菩薩告訴精進慧菩薩說：
『善哉！佛子！你現在爲了利益更多的人，使他們安樂，給予他們更多的好處，憐憫世間諸天和人類，詢問菩薩所修的清凈行為。佛子！你安住于真實的法，發起大精進，增長不退轉的信心，已經得到解脫；能夠提出這樣的問題，如同如來一樣。仔細聽！仔細聽！好好思考！我現在承蒙佛的威神之力，為你講述其中的少部分。
『佛子！菩薩摩訶薩已經發起了求一切智慧的心，應當遠離愚癡的黑暗，精勤守護，不要放縱懈怠。佛子！菩薩摩訶薩安住於十種法，稱為：不放逸。哪十種呢？第一，護持眾戒；第二，遠離愚癡，凈化菩提心；第三，內心喜愛正直，遠離一切諂媚虛偽；第四，勤修善根，沒有退轉；第五，常常善於思考自己所發的心；第六，不喜歡親近在家、出家的一切凡夫；第七，修習各種善業而不希望求得世間的果報；第八，
【English Translation】 English version May that pure path be proclaimed! Forever breaking all the darkness of ignorance, subduing all demons and heretics, All defilements are completely cleansed, attaining proximity to the great wisdom of the Tathagata. Forever departing from the dangers of evil realms, purifying the supreme realm of great wisdom, Obtaining the wondrous power of the path, approaching the Supreme One, all merits are accomplished. Attaining the most supreme wisdom of the Tathagata, dwelling in immeasurable lands, Expounding the Dharma according to the minds of sentient beings, and performing vast Buddha activities. How can one obtain all the wondrous paths, open the treasury of the Tathagata's true Dharma, Always be able to uphold the teachings of all Buddhas, with no one able to surpass or equal? How can one be fearless like a lion, with conduct as pure as the full moon? How can one cultivate the merits of the Buddha, like a lotus flower not clinging to water?'
At that time, Bodhisattva Dharma Wisdom spoke to Bodhisattva Diligent Wisdom, saying:
'Excellent! Son of the Buddha! You now wish to greatly benefit, greatly bring peace, greatly bestow advantages, and have compassion for the world's gods and humans, asking about the pure conduct cultivated by Bodhisattvas. Son of the Buddha! You abide in the true Dharma, generate great diligence, increase without regression, and have already attained liberation; you are able to ask such questions, like the Tathagata. Listen carefully! Listen carefully! Think well! I now, relying on the power of the Buddha's majestic spirit, will speak to you a small portion of it.
'Son of the Buddha! Bodhisattva Mahasattvas have already generated the mind for all wisdom, they should depart from the darkness of ignorance, diligently guard, and not be lax. Son of the Buddha! Bodhisattva Mahasattvas abide in ten dharmas, called: non-negligence. What are the ten? First, upholding the precepts; second, departing from ignorance, purifying the Bodhi mind; third, the mind delights in honesty, departing from all flattery and deceit; fourth, diligently cultivating roots of goodness, without regression; fifth, constantly thinking well about the mind they have generated; sixth, not delighting in being close to all ordinary people, whether lay or monastic; seventh, cultivating all good deeds without seeking worldly rewards; eighth,
永離二乘，行菩薩道；九者，樂修眾善，令不斷絕；十者，恒善觀察自相續力。佛子！若諸菩薩行此十法，是則名為住不放逸。
「佛子！菩薩摩訶薩住不放逸，得十種清凈。何者為十？一者，如說而行；二者，念智成就；三者，住于深定，不沈不舉；四者，樂求佛法，無有懈息；五者，隨所聞法，如理觀察，具足出生巧妙智慧；六者，入深禪定，得佛神通；七者，其心平等，無有高下；八者，于諸眾生上、中、下類，心無障礙，猶如大地等作利益；九者，若見眾生乃至一發菩提之心，尊重承事猶如和尚；十者，于授戒和尚及阿阇梨、一切菩薩、諸善知識、法師之所，常生尊重，承事供養。佛子！是名菩薩住不放逸十種清凈。佛子！菩薩摩訶薩住不放逸，發大精進；起于正念，生勝欲樂，所行不息；於一切法，心無依處；于甚深法，能勤修習；入無諍門，增廣大心；佛法無邊，能順了知，令諸如來皆悉歡喜。
「佛子！菩薩摩訶薩復有十法，能令一切諸佛歡喜。何等為十？一者，精進不退；二者，不惜身命；三者，于諸利養無有希求；四者，知一切法皆如虛空；五者，善能觀察，普入法界；六者，知諸法印，心無倚著；七者，常發大愿；八者，成就清凈忍智光明；九者，觀自善法，心無增減；十者，依無
【現代漢語翻譯】 現代漢語譯本： 遠離聲聞乘和緣覺乘（二乘），奉行菩薩道；第九，樂於修習各種善行，使其不間斷；第十，經常善於觀察自己身心的力量。佛子！如果各位菩薩奉行這十種法，就稱為安住于不放逸。
佛子！菩薩摩訶薩安住于不放逸，能獲得十種清凈。哪十種呢？第一，如所說的那樣去實行；第二，念和智慧都成就；第三，安住于甚深的禪定，不沉沒也不浮躁；第四，樂於尋求佛法，沒有懈怠和休息；第五，隨所聽聞的佛法，如理觀察，具足產生巧妙的智慧；第六，進入甚深的禪定，獲得佛的神通；第七，內心平等，沒有高下之分；第八，對於一切眾生，上等、中等、下等，心中都沒有障礙，像大地一樣平等地利益他們；第九，如果見到眾生哪怕生起一念菩提之心，也像對待和尚（Upadhyaya，指戒師）一樣尊重承事；第十，對於授戒的和尚（Upadhyaya）以及阿阇梨（Acarya，指軌範師）、一切菩薩、各位善知識、法師，常常生起尊重之心，承事供養。佛子！這稱為菩薩安住于不放逸的十種清凈。佛子！菩薩摩訶薩安住于不放逸，發起大精進；生起正念，產生殊勝的欲樂，所行不停止；對於一切法，心中沒有依賴之處；對於甚深的佛法，能夠勤奮修習；進入無諍之門，增長廣大的心；佛法無邊，能夠順應了知，令諸如來都歡喜。
佛子！菩薩摩訶薩還有十種法，能夠令一切諸佛歡喜。哪十種呢？第一，精進不退；第二，不吝惜自己的身命；第三，對於各種利益供養沒有希求；第四，知道一切法都像虛空一樣；第五，善於觀察，普遍進入法界；第六，知道諸法實相的印記，心中沒有執著；第七，常常發起大愿；第八，成就清凈的忍辱和智慧光明；第九，觀察自己的善法，心中沒有增減；第十，依止無
【English Translation】 English version: To forever depart from the Two Vehicles (Sravakayana and Pratyekabuddhayana), and practice the Bodhisattva path; ninth, to delight in cultivating all good deeds, ensuring they are never interrupted; tenth, to constantly and skillfully observe the power of one's own mindstream. Children of the Buddha! If all Bodhisattvas practice these ten dharmas, they are then called dwelling in non-negligence.
Children of the Buddha! When a Bodhisattva Mahasattva dwells in non-negligence, they attain ten kinds of purity. What are the ten? First, to act according to what is said; second, to accomplish mindfulness and wisdom; third, to dwell in deep samadhi, neither sinking nor floating; fourth, to delight in seeking the Buddha's Dharma, without laziness or rest; fifth, to observe the Dharma as heard, according to reason, fully giving rise to skillful wisdom; sixth, to enter deep samadhi and attain the Buddha's supernormal powers; seventh, to have an equal mind, without high or low distinctions; eighth, towards all sentient beings, whether superior, middling, or inferior, to have no obstruction in the mind, benefiting them equally like the earth; ninth, if one sees a sentient being even having a single thought of Bodhi, to respect and serve them as one would a Upadhyaya (preceptor); tenth, towards the Upadhyaya who gives precepts, as well as the Acarya (teacher), all Bodhisattvas, all virtuous friends, and Dharma teachers, to constantly generate respect, serving and making offerings. Children of the Buddha! These are called the ten purities of a Bodhisattva dwelling in non-negligence. Children of the Buddha! When a Bodhisattva Mahasattva dwells in non-negligence, they generate great diligence; they give rise to right mindfulness, generating supreme desire and joy, their practice never ceasing; towards all dharmas, their mind has no place of reliance; towards the profound Dharma, they are able to diligently practice; they enter the gate of non-contention, increasing their vast mind; the Buddha's Dharma is boundless, they are able to understand and know it accordingly, causing all Tathagatas to rejoice.
Children of the Buddha! A Bodhisattva Mahasattva also has ten dharmas that can cause all Buddhas to rejoice. What are the ten? First, diligence without regression; second, not being stingy with one's own life; third, having no desire for various benefits and offerings; fourth, knowing that all dharmas are like empty space; fifth, being skilled in observation, universally entering the Dharma realm; sixth, knowing the seals of all dharmas, the mind having no attachment; seventh, constantly generating great vows; eighth, accomplishing the pure light of patience and wisdom; ninth, observing one's own good dharmas, the mind having no increase or decrease; tenth, relying on no
作門，修諸凈行。佛子！是為菩薩住十種法，能令一切如來歡喜。
「佛子！復有十法，能令一切諸佛歡喜。何者為十？所謂：安住不放逸；安住無生忍；安住大慈；安住大悲；安住滿足諸波羅蜜；安住諸行；安住大愿；安住巧方便；安住勇猛力；安住智慧，觀一切法皆無所住，猶如虛空。佛子！若諸菩薩住此十法，能令一切諸佛歡喜。
「佛子！有十種法，令諸菩薩速入諸地。何等為十？一者，善巧圓滿福、智二行；二者，能大莊嚴波羅蜜道；三者，智慧明達，不隨他語；四者，承事善友，恒不捨離；五者，常行精進，無有懈怠；六者，善能安住如來神力；七者，修諸善根，不生疲倦；八者，深心利智，以大乘法而自莊嚴；九者，于地地法門，心無所住；十者，與三世佛善根方便同一體性。佛子！此十種法，令諸菩薩速入諸地。
「複次，佛子！諸菩薩初住地時，應善觀察；隨其所有一切法門，隨其所有甚深智慧，隨所修因，隨所得果，隨其境界，隨其力用，隨其示現，隨其分別，隨其所得，悉善觀察。知一切法，皆是自心，而無所著；如是知已，入菩薩地，能善安住。佛子！彼諸菩薩作是思惟：『我等宜應速入諸地。何以故？我等若於地地中住，成就如是廣大功德；具功德已，漸入佛地；住佛
【現代漢語翻譯】 現代漢語譯本：
修行各種清凈的行為，作為進入佛道的門徑。佛子！這就是菩薩安住於十種法，能夠令一切如來歡喜。
『佛子！還有十種法，能夠令一切諸佛歡喜。是哪十種呢？就是：安住于不放逸；安住于無生忍（對一切法不生執著的忍耐）；安住于大慈（給予眾生快樂的願望）；安住于大悲（拔除眾生痛苦的願望）；安住于圓滿各種波羅蜜（到達彼岸的方法）；安住于各種修行；安住于大愿（宏大的誓願）；安住于巧妙的方便法門；安住于勇猛的力量；安住于智慧，觀察一切法都無所住，就像虛空一樣。佛子！如果各位菩薩安住于這十種法，就能夠令一切諸佛歡喜。
『佛子！有十種法，能夠令各位菩薩快速進入各個菩薩的階位（地）。是哪十種呢？第一，善於巧妙地圓滿福德和智慧兩種修行；第二，能夠大大地莊嚴波羅蜜的道路；第三，智慧明達，不隨從他人的言語；第四，承事善知識，永遠不捨離；第五，常常精進行進，沒有懈怠；第六，善於安住于如來的神力；第七，修習各種善根，不感到疲倦；第八，以深刻的心和敏銳的智慧，用大乘佛法來莊嚴自己；第九，對於各個階位的法門，心中沒有執著；第十，與過去、現在、未來三世諸佛的善根和方便法門具有同一體性。佛子！這十種法，能夠令各位菩薩快速進入各個菩薩的階位。
『再者，佛子！各位菩薩初次安住于菩薩的階位時，應當善於觀察；隨著他們所擁有的一切法門，隨著他們所擁有的甚深智慧，隨著所修的因，隨著所得的果，隨著他們的境界，隨著他們的力量，隨著他們的示現，隨著他們的分別，隨著他們所得的，都要善於觀察。知道一切法，都是自己的心所顯現，而沒有執著；像這樣知道之後，進入菩薩的階位，能夠善於安住。佛子！那些菩薩這樣思考：『我們應該快速進入各個菩薩的階位。為什麼呢？如果我們在各個階位中安住，就能夠成就如此廣大的功德；具備了功德之後，逐漸進入佛的階位；安住于佛的階位，』 English version:
Practicing all pure conduct, as a gateway to the path of Buddhahood. Oh, sons of the Buddha! This is how Bodhisattvas abide in ten dharmas, which can make all Tathagatas happy.
'Oh, sons of the Buddha! There are also ten dharmas that can make all Buddhas happy. What are these ten? They are: abiding in non-negligence; abiding in the forbearance of non-origination (patience without attachment to all dharmas); abiding in great loving-kindness (the wish to give happiness to all beings); abiding in great compassion (the wish to remove the suffering of all beings); abiding in the fulfillment of all paramitas (methods to reach the other shore); abiding in all practices; abiding in great vows (grand aspirations); abiding in skillful means; abiding in courageous strength; abiding in wisdom, observing that all dharmas have no abiding place, just like empty space. Oh, sons of the Buddha! If all Bodhisattvas abide in these ten dharmas, they can make all Buddhas happy.
'Oh, sons of the Buddha! There are ten dharmas that can enable all Bodhisattvas to quickly enter the various Bodhisattva stages (bhumis). What are these ten? First, being skillful in perfecting the two practices of merit and wisdom; second, being able to greatly adorn the path of paramitas; third, having clear wisdom and not following the words of others; fourth, serving good teachers and never abandoning them; fifth, always practicing diligently without laziness; sixth, being skillful in abiding in the divine power of the Tathagata; seventh, cultivating all good roots without feeling weary; eighth, with a profound heart and sharp wisdom, adorning oneself with the Mahayana Dharma; ninth, having no attachment in the mind to the dharmas of each stage; tenth, having the same essence as the good roots and skillful means of the Buddhas of the past, present, and future. Oh, sons of the Buddha! These ten dharmas can enable all Bodhisattvas to quickly enter the various Bodhisattva stages.
'Furthermore, oh, sons of the Buddha! When all Bodhisattvas first abide in a Bodhisattva stage, they should observe well; with all the dharmas they possess, with all the profound wisdom they possess, with the causes they cultivate, with the results they obtain, with their realms, with their powers, with their manifestations, with their discriminations, with what they have obtained, they should observe well. Knowing that all dharmas are manifestations of their own mind, and having no attachment; having known this, they enter the Bodhisattva stage and can abide well. Oh, sons of the Buddha! Those Bodhisattvas think like this: 'We should quickly enter the various Bodhisattva stages. Why? If we abide in each stage, we can achieve such vast merits; having acquired merits, we gradually enter the Buddha stage; abiding in the Buddha stage,'
【English Translation】 Practicing all pure conduct, as a gateway to the path of Buddhahood. Oh, sons of the Buddha! This is how Bodhisattvas abide in ten dharmas, which can make all Tathagatas happy. 'Oh, sons of the Buddha! There are also ten dharmas that can make all Buddhas happy. What are these ten? They are: abiding in non-negligence; abiding in the forbearance of non-origination (patience without attachment to all dharmas); abiding in great loving-kindness (the wish to give happiness to all beings); abiding in great compassion (the wish to remove the suffering of all beings); abiding in the fulfillment of all paramitas (methods to reach the other shore); abiding in all practices; abiding in great vows (grand aspirations); abiding in skillful means; abiding in courageous strength; abiding in wisdom, observing that all dharmas have no abiding place, just like empty space. Oh, sons of the Buddha! If all Bodhisattvas abide in these ten dharmas, they can make all Buddhas happy. 'Oh, sons of the Buddha! There are ten dharmas that can enable all Bodhisattvas to quickly enter the various Bodhisattva stages (bhumis). What are these ten? First, being skillful in perfecting the two practices of merit and wisdom; second, being able to greatly adorn the path of paramitas; third, having clear wisdom and not following the words of others; fourth, serving good teachers and never abandoning them; fifth, always practicing diligently without laziness; sixth, being skillful in abiding in the divine power of the Tathagata; seventh, cultivating all good roots without feeling weary; eighth, with a profound heart and sharp wisdom, adorning oneself with the Mahayana Dharma; ninth, having no attachment in the mind to the dharmas of each stage; tenth, having the same essence as the good roots and skillful means of the Buddhas of the past, present, and future. Oh, sons of the Buddha! These ten dharmas can enable all Bodhisattvas to quickly enter the various Bodhisattva stages. 'Furthermore, oh, sons of the Buddha! When all Bodhisattvas first abide in a Bodhisattva stage, they should observe well; with all the dharmas they possess, with all the profound wisdom they possess, with the causes they cultivate, with the results they obtain, with their realms, with their powers, with their manifestations, with their discriminations, with what they have obtained, they should observe well. Knowing that all dharmas are manifestations of their own mind, and having no attachment; having known this, they enter the Bodhisattva stage and can abide well. Oh, sons of the Buddha! Those Bodhisattvas think like this: 'We should quickly enter the various Bodhisattva stages. Why? If we abide in each stage, we can achieve such vast merits; having acquired merits, we gradually enter the Buddha stage; abiding in the Buddha stage,'
地已，能作無邊廣大佛事。是故宜應常勤修習，無有休息，無有疲厭，以大功德而自莊嚴入菩薩地。』
「佛子！有十種法，令諸菩薩所行清凈。何等為十？一者，悉舍資財，滿眾生意；二者，持戒清凈，無所毀犯；三者，柔和忍辱，無有窮盡；四者，勤修諸行，永不退轉；五者，以正念力，心無迷亂；六者，分別了知無量諸法；七者，修一切行而無所著；八者，其心不動，猶如山王；九者，廣度眾生，猶如橋樑；十者，知一切眾生與諸如來同一體性。佛子！是為十法，令諸菩薩所行清凈。
「菩薩既得行清凈已，復獲十種增勝法。何等為十？一者，他方諸佛，皆悉護念；二者，善根增勝，超諸等列；三者，善能領受佛加持力；四者，常得善人，為所依怙；五者，安住精進，恒不放逸；六者，知一切法平等無異；七者，心恒安住無上大悲；八者，如實觀法，出生妙慧；九者，能善修行巧妙方便；十者，能知如來方便之力。佛子！是為菩薩十種增勝法。
「佛子！菩薩有十種清凈愿。何等為十？一愿，成熟眾生，無有疲倦；二愿，具行眾善，凈諸世界；三愿，承事如來，常生尊重；四愿，護持正法，不惜軀命；五愿，以智觀察，入諸佛土；六愿，與諸菩薩同一體性；七愿，入如來門，了一切法；八愿
【現代漢語翻譯】 現代漢語譯本：『菩薩一旦到達這個境界，就能成就無邊廣大的佛事。因此，應該經常勤奮修習，不要懈怠，不要疲倦，以大功德來莊嚴自己，進入菩薩的境界。』
『佛子（對佛弟子的稱呼）！有十種法，能使菩薩的修行清凈。是哪十種呢？第一，完全捨棄資財，滿足眾生的意願；第二，持守戒律清凈，沒有絲毫毀犯；第三，性情柔和，能夠忍受一切侮辱，沒有窮盡；第四，勤奮修習各種善行，永遠不退轉；第五，以正念的力量，內心不迷亂；第六，分別了知無量諸法；第七，修習一切善行而不執著；第八，內心不動搖，猶如山王一般；第九，廣度眾生，猶如橋樑一般；第十，了知一切眾生與諸如來（佛的稱號）具有同一體性。佛子！這就是十種法，能使菩薩的修行清凈。』
『菩薩既然獲得了修行清凈，又會獲得十種更加殊勝的功德。是哪十種呢？第一，他方世界的諸佛，都會護念他；第二，善根增長，超越其他修行者；第三，能夠很好地領受佛的加持力；第四，經常得到善人的幫助和依靠；第五，安住于精進，恒常不放逸；第六，了知一切法平等無差別；第七，內心恒常安住于無上的大悲；第八，如實地觀察諸法，產生微妙的智慧；第九，能夠善巧地修行各種巧妙方便；第十，能夠了知如來的方便之力。佛子！這就是菩薩的十種更加殊勝的功德。』
『佛子！菩薩有十種清凈的願望。是哪十種呢？第一愿，成熟眾生，不感到疲倦；第二愿，具足修行各種善行，清凈各個世界；第三愿，承事如來，常生恭敬之心；第四愿，護持正法，不惜自己的生命；第五愿，以智慧觀察，進入諸佛的國土；第六愿，與諸菩薩具有同一體性；第七愿，進入如來的法門，瞭解一切法；第八愿
【English Translation】 English version: 'Once a Bodhisattva (a person who is on the path to Buddhahood) reaches this stage, they can accomplish boundless and vast Buddha deeds. Therefore, one should always diligently practice, without laziness, without weariness, and adorn oneself with great merit to enter the Bodhisattva stage.'
'Buddha's child (a term for a Buddhist disciple)! There are ten dharmas (teachings or principles) that purify the practice of Bodhisattvas. What are these ten? First, completely giving away wealth and possessions to fulfill the wishes of all beings; second, upholding the precepts purely, without any violation; third, being gentle and patient, enduring all insults without end; fourth, diligently practicing all good deeds, never regressing; fifth, with the power of right mindfulness, the mind is not confused; sixth, discerning and understanding the immeasurable dharmas; seventh, practicing all good deeds without attachment; eighth, the mind is unmoving, like a mountain king; ninth, widely liberating all beings, like a bridge; tenth, knowing that all beings and all Tathagatas (another name for Buddha) have the same essence. Buddha's child! These are the ten dharmas that purify the practice of Bodhisattvas.'
'Once a Bodhisattva has attained purity in practice, they will also obtain ten more superior merits. What are these ten? First, all Buddhas in other worlds will protect and remember them; second, their roots of goodness will increase, surpassing all other practitioners; third, they will be able to receive the Buddha's blessings well; fourth, they will always have good people to rely on; fifth, they will abide in diligence, constantly without negligence; sixth, they will know that all dharmas are equal and without difference; seventh, their minds will always abide in supreme great compassion; eighth, they will observe dharmas truthfully, giving rise to wonderful wisdom; ninth, they will be able to skillfully practice various skillful means; tenth, they will be able to know the skillful power of the Tathagata. Buddha's child! These are the ten superior merits of a Bodhisattva.'
'Buddha's child! Bodhisattvas have ten pure vows. What are these ten? First vow, to mature all beings without weariness; second vow, to fully practice all good deeds, purifying all worlds; third vow, to serve the Tathagata, always with respect; fourth vow, to protect the true Dharma, not sparing one's own life; fifth vow, to observe with wisdom, entering the Buddha lands; sixth vow, to have the same essence as all Bodhisattvas; seventh vow, to enter the Tathagata's gate, understanding all dharmas; eighth vow
，見者生信，無不獲益；九愿，神力住世，盡未來劫；十愿，具普賢行，凈治一切種智之門。佛子！是為菩薩十種清凈愿。
「佛子！菩薩住十種法，令諸大愿皆得圓滿。何等為十？一者，心無疲厭；二者，具大莊嚴；三者，念諸菩薩殊勝願力；四者，聞諸佛土，悉愿往生；五者，深心長久，盡未來劫；六者，愿悉成就一切眾生；七者，住一切劫，不以為勞；八者，受一切苦，不生厭離；九者，於一切樂，心無貪著；十者，常勤守護無上法門。
「佛子！菩薩滿足如是愿時，即得十種無盡藏。何等為十？所謂：普見諸佛無盡藏、總持不忘無盡藏、決了諸法無盡藏、大悲救護無盡藏、種種三昧無盡藏、滿眾生心廣大福德無盡藏、演一切法甚深智慧無盡藏、報得神通無盡藏、住無量劫無盡藏、入無邊世界無盡藏。佛子！是為菩薩十無盡藏。
「菩薩得是十種藏已，福德具足，智慧清凈；于諸眾生，隨其所應而為說法。佛子！菩薩云何于諸眾生，隨其所應而為說法？所謂：知其所作，知其因緣，知其心行，知其欲樂。貪慾多者，為說不凈；瞋恚多者，為說大慈；愚癡多者，教勤觀察；三毒等者，為說成就勝智法門；樂生死者，為說三苦；若著處所，說處空寂；心懈怠者，說大精進；懷我慢者，說法平等；
【現代漢語翻譯】 現代漢語譯本：見到這些愿的人會生起信心，無不獲益；第九愿是，以神通之力住世，直到未來無盡的劫數；第十愿是，具足普賢菩薩的行愿，清凈治理一切種智（佛的智慧）的法門。佛子！這就是菩薩的十種清凈愿。 佛子！菩薩安住於十種法，能使所有的大愿都得以圓滿。是哪十種呢？第一，內心沒有疲憊厭倦；第二，具足廣大的莊嚴；第三，憶念諸菩薩殊勝的願力；第四，聽聞諸佛的國土，都發愿往生；第五，深心長久，直到未來無盡的劫數；第六，發願成就一切眾生；第七，安住於一切劫數，不認為勞累；第八，承受一切痛苦，不生厭離之心；第九，對於一切快樂，內心沒有貪著；第十，常常勤奮守護無上的佛法法門。 佛子！菩薩滿足這些愿時，就能得到十種無盡藏。是哪十種呢？就是：普遍見到諸佛的無盡藏、總持不忘的無盡藏、決斷了知諸法的無盡藏、大悲救護的無盡藏、種種三昧（禪定）的無盡藏、滿足眾生心願的廣大福德無盡藏、演說一切佛法的甚深智慧無盡藏、報得神通的無盡藏、安住無量劫的無盡藏、進入無邊世界的無盡藏。佛子！這就是菩薩的十種無盡藏。 菩薩得到這十種藏之後，福德具足，智慧清凈；對於一切眾生，隨著他們所應接受的教法而為他們說法。佛子！菩薩如何對於一切眾生，隨著他們所應接受的教法而為他們說法呢？就是：知道他們所作的事情，知道他們所作的因緣，知道他們的心行，知道他們的慾望和喜好。貪慾多的人，為他們說不凈觀；瞋恚多的人，為他們說大慈；愚癡多的人，教導他們勤奮觀察；三毒（貪、瞋、癡）等同的人，為他們說成就殊勝智慧的法門；喜歡生死輪迴的人，為他們說三苦（苦苦、壞苦、行苦）；如果執著于處所，就說處所的空寂；內心懈怠的人，就說大精進；懷有我慢的人，就說佛法平等；
【English Translation】 English version: Those who see these vows will generate faith and all will benefit; the ninth vow is to abide in the world with divine power until the endless future kalpas; the tenth vow is to be endowed with the practices of Samantabhadra Bodhisattva, purifying and governing all the doors to omniscience (Buddha's wisdom). Buddha's children! These are the ten pure vows of a Bodhisattva. Buddha's children! A Bodhisattva abides in ten dharmas, enabling all great vows to be fulfilled. What are the ten? First, the mind is without weariness or aversion; second, possessing great adornment; third, remembering the extraordinary vow power of all Bodhisattvas; fourth, upon hearing of the Buddha lands, vowing to be reborn there; fifth, with a deep and lasting mind, until the endless future kalpas; sixth, vowing to accomplish all sentient beings; seventh, abiding in all kalpas without considering it laborious; eighth, enduring all suffering without generating aversion; ninth, towards all pleasures, the mind has no attachment; tenth, always diligently guarding the supreme Dharma gate. Buddha's children! When a Bodhisattva fulfills these vows, they attain ten inexhaustible treasuries. What are the ten? They are: the inexhaustible treasury of universally seeing all Buddhas, the inexhaustible treasury of total retention without forgetting, the inexhaustible treasury of decisively understanding all dharmas, the inexhaustible treasury of great compassion and protection, the inexhaustible treasury of various samadhis (meditative states), the inexhaustible treasury of vast merit that fulfills the minds of sentient beings, the inexhaustible treasury of profound wisdom that expounds all dharmas, the inexhaustible treasury of attained supernatural powers, the inexhaustible treasury of abiding for immeasurable kalpas, and the inexhaustible treasury of entering boundless worlds. Buddha's children! These are the ten inexhaustible treasuries of a Bodhisattva. Having attained these ten treasuries, the Bodhisattva's merit is complete, and their wisdom is pure; for all sentient beings, they teach the Dharma according to what is appropriate for them. Buddha's children! How does a Bodhisattva teach the Dharma to all sentient beings according to what is appropriate for them? It is by: knowing what they do, knowing the causes and conditions of their actions, knowing their mental activities, and knowing their desires and preferences. For those with much greed, they teach the contemplation of impurity; for those with much anger, they teach great compassion; for those with much ignorance, they teach diligent observation; for those with the three poisons (greed, anger, and ignorance) equally, they teach the Dharma of attaining supreme wisdom; for those who enjoy the cycle of birth and death, they teach the three sufferings (suffering of suffering, suffering of change, and suffering of conditioned existence); if they are attached to places, they speak of the emptiness of places; for those whose minds are lazy, they speak of great diligence; for those who are arrogant, they speak of the equality of the Dharma;
多諂誑者，為說菩薩；其心質直、樂寂靜者，廣為說法，令其成就。菩薩如是隨其所應而為說法。為說法時，文相連屬，義無舛謬；觀法先後，以智分別；是非審定，不違法印；次第建立無邊行門，令諸眾生斷一切疑；善知諸根，入如來教；證真實際，知法平等；斷諸法愛，除一切執；常念諸佛，心無暫舍；了知音聲，體性平等；于諸言說，心無所著；巧說譬諭，無相違反，悉令得悟一切諸佛隨應普現平等智身。
「菩薩如是為諸眾生而演說法，則自修習，增長義利，不捨諸度，具足莊嚴波羅蜜道。是時，菩薩為令眾生心滿足故，內外悉舍而無所著，是則能凈檀波羅蜜。具持眾戒而無所著，永離我慢，是則能凈尸波羅蜜。悉能忍受一切諸惡，于諸眾生，其心平等，無有動搖，譬如大地能持一切，是則能凈忍波羅蜜。普發眾業，常修靡懈，諸有所作恒不退轉，勇猛勢力無能制伏，于諸功德不取不捨，而能滿足一切智門，是則能凈精進波羅蜜。於五欲境無所貪著，諸次第定悉能成就，常正思惟，不住不出，而能銷滅一切煩惱，出生無量諸三昧門，成就無邊大神通力；逆順次第，入諸三昧，於一三昧門入無邊三昧門，悉知一切三昧境界，與一切三昧三摩缽底智印不相違背，能速入於一切智地，是則能凈禪波羅蜜。于諸
【現代漢語翻譯】 現代漢語譯本：對於那些喜歡諂媚和欺騙的人，（菩薩）為他們宣說菩薩之道；對於那些心地正直、喜歡寂靜的人，則廣泛地為他們說法，使他們能夠成就（佛果）。菩薩就這樣根據眾生各自的情況而為他們說法。在說法時，文辭前後連貫，意義沒有錯誤；觀察佛法的先後次序，用智慧加以分辨；對是非善惡進行審慎的判斷，不違背佛法的印證；次第建立無邊的修行法門，使一切眾生斷除一切疑惑；善於瞭解眾生的根性，使他們進入如來的教導；證悟真實的實際，了知佛法平等；斷除對一切法的貪愛，去除一切執著；常常憶念諸佛，心中沒有片刻的舍離；了知音聲的體性是平等的；對於一切言說，心中沒有執著；善巧地運用譬喻，不與真理相違背，使他們都能領悟一切諸佛隨應普現的平等智慧之身。 菩薩就這樣為眾生演說佛法，從而自己也修習，增長義理，不捨棄各種度化眾生的法門，具足莊嚴的波羅蜜道。這時，菩薩爲了使眾生的心得到滿足，內外一切都捨棄而沒有執著，這樣就能清凈佈施波羅蜜（檀波羅蜜，Dāna pāramitā）。具足持守各種戒律而沒有執著，永遠遠離我慢，這樣就能清凈持戒波羅蜜（尸波羅蜜，Śīla pāramitā）。能夠忍受一切惡行，對於一切眾生，心懷平等，沒有動搖，譬如大地能夠承載一切，這樣就能清凈忍辱波羅蜜（忍波羅蜜，Kṣānti pāramitā）。普遍發起各種善業，常常修行而不懈怠，所做的一切恒常不退轉，勇猛精進的力量沒有能夠制伏的，對於各種功德不執取也不捨棄，而能夠滿足一切智慧之門，這樣就能清凈精進波羅蜜（毗梨耶波羅蜜，Vīrya pāramitā）。對於五欲的境界沒有貪著，各種次第禪定都能成就，常常正確地思維，不住于禪定也不出離禪定，而能夠消滅一切煩惱，出生無量的各種三昧法門，成就無邊的大神通力；按照逆行和順行的次第，進入各種三昧，從一個三昧門進入無邊的三昧門，完全瞭解一切三昧的境界，與一切三昧三摩缽底（Samāpatti）的智慧印記不相違背，能夠迅速進入一切智慧之地，這樣就能清凈禪定波羅蜜（禪波羅蜜，Dhyāna pāramitā）。對於各種
【English Translation】 English version: To those who are fond of flattery and deceit, (the Bodhisattva) expounds the Bodhisattva path; to those who are honest and fond of tranquility, he extensively teaches the Dharma, enabling them to achieve (Buddhahood). The Bodhisattva thus teaches according to the respective circumstances of beings. When teaching, the wording is coherent, and the meaning is without error; observing the order of the Dharma, he discerns with wisdom; he makes careful judgments about right and wrong, not violating the seal of the Dharma; he establishes boundless practices in sequence, enabling all beings to dispel all doubts; he is skilled in understanding the faculties of beings, leading them into the teachings of the Tathagata; he realizes the true reality, knowing the equality of the Dharma; he cuts off attachment to all dharmas, removing all clinging; he constantly remembers all Buddhas, without a moment of abandoning them in his mind; he understands that the nature of sound is equal; he has no attachment to any speech; he skillfully uses metaphors, not contradicting the truth, enabling them all to realize the equal wisdom body of all Buddhas that manifests universally in response to needs. The Bodhisattva thus expounds the Dharma for beings, thereby cultivating himself, increasing the meaning and benefit, not abandoning the various means of crossing over, and fully embodying the path of the pāramitās. At this time, in order to satisfy the minds of beings, the Bodhisattva relinquishes everything, both internal and external, without attachment, and thus purifies the Dāna pāramitā (佈施波羅蜜, the perfection of giving). He fully upholds all precepts without attachment, forever abandoning arrogance, and thus purifies the Śīla pāramitā (持戒波羅蜜, the perfection of morality). He is able to endure all evils, regarding all beings with equanimity, without wavering, just as the earth can bear everything, and thus purifies the Kṣānti pāramitā (忍辱波羅蜜, the perfection of patience). He universally initiates all good deeds, constantly practices without laziness, and everything he does is always non-retrogressive, his courageous and vigorous power cannot be subdued, he neither grasps nor abandons any merits, and is able to fulfill all the gates of wisdom, and thus purifies the Vīrya pāramitā (精進波羅蜜, the perfection of vigor). He has no attachment to the five desires, he can accomplish all the sequential samādhis, he constantly thinks correctly, neither dwelling in samādhi nor departing from samādhi, and is able to extinguish all afflictions, giving rise to countless samādhi gates, accomplishing boundless great supernatural powers; following the order of reverse and forward, he enters all samādhis, from one samādhi gate he enters boundless samādhi gates, he fully understands the realm of all samādhis, and is not in contradiction with the wisdom seal of all samādhi samāpattis (三摩缽底), he is able to quickly enter the ground of all wisdom, and thus purifies the Dhyāna pāramitā (禪波羅蜜, the perfection of meditation). Regarding all
佛所聞法受持，近善知識承事不倦；常樂聞法，心無厭足；隨所聽受，如理思惟；入真三昧，離諸僻見；善觀諸法，得實相印，了知如來無功用道；乘普門慧，入於一切智智之門，永得休息，是則能凈般若波羅蜜。示現一切世間作業，教化眾生而不厭倦，隨其心樂而為現身；一切所行皆無染著，或現凡夫、或現聖人所行之行，或現生死，或現涅槃；善能觀察一切所作，示現一切諸莊嚴事而不貪著，遍入諸趣度脫眾生，是則能凈方便波羅蜜。盡成就一切眾生，盡莊嚴一切世界，盡供養一切諸佛，盡通達無障礙法，盡修行遍法界行，身恒住盡未來劫智，盡知一切心念，盡覺悟流轉還滅，盡示現一切國土，盡證得如來智慧，是則能凈愿波羅蜜。具深心力，無有雜染故；具深信力，無能摧伏故；具大悲力，不生疲厭故；具大慈力，所行平等故；具總持力，能以方便持一切義故；具辯才力，令一切眾生歡喜滿足故；具波羅蜜力，莊嚴大乘故；具大願力，永不斷絕故；具神通力，出生無量故；具加持力，令信解領受故，是則能凈力波羅蜜。知貪慾行者，知瞋恚行者，知愚癡行者，知等分行者，知修學地行者，一念中知無邊眾生行，知無邊眾生心，知一切法真實，知一切如來力，普覺悟法界門，是則能凈智波羅蜜。
「佛子！
【現代漢語翻譯】 現代漢語譯本：佛陀聽聞佛法並受持，親近善知識並勤勉侍奉；常常樂於聽聞佛法，心中沒有厭倦；隨著所聽所受的教法，如理思維；進入真正的三昧，遠離各種偏見；善於觀察諸法，獲得實相的印證，了知如來無功用的道；憑藉普遍的智慧，進入一切智智的門徑，永遠得到安息，這就是能夠清凈般若波羅蜜的方法。示現世間一切的作業，教化眾生而不感到厭倦，隨著他們的心意而顯現身形；一切所作所為都沒有染著，或者示現凡夫、或者示現聖人所行的行為，或者示現生死，或者示現涅槃；善於觀察一切所作，示現一切莊嚴的事物而不貪戀執著，普遍進入各種趣向度脫眾生，這就是能夠清凈方便波羅蜜的方法。完全成就一切眾生，完全莊嚴一切世界，完全供養一切諸佛，完全通達無障礙的法，完全修行遍及法界的行為，身體恒常安住於盡未來劫的智慧，完全知曉一切心念，完全覺悟流轉和還滅，完全示現一切國土，完全證得如來的智慧，這就是能夠清凈愿波羅蜜的方法。具備深厚的心力，沒有雜染的緣故；具備深厚的信力，沒有能夠摧毀的緣故；具備大悲的力量，不產生疲憊厭倦的緣故；具備大慈的力量，所行平等無別的緣故；具備總持的力量，能夠以方便持有一切義理的緣故；具備辯才的力量，令一切眾生歡喜滿足的緣故；具備波羅蜜的力量，莊嚴大乘的緣故；具備大愿的力量，永遠不會斷絕的緣故；具備神通的力量，出生無量的緣故；具備加持的力量，令眾生信解領受的緣故，這就是能夠清凈力波羅蜜的方法。知道貪慾行為的人，知道嗔恚行為的人，知道愚癡行為的人，知道等分行為的人，知道修學地行為的人，一念之間知道無邊眾生的行為，知道無邊眾生的心，知道一切法的真實，知道一切如來的力量，普遍覺悟法界的門徑，這就是能夠清凈智波羅蜜的方法。 『佛子！』
【English Translation】 English version: The Buddha heard the Dharma and upheld it, drew near to good teachers and served them diligently; constantly delighted in hearing the Dharma, with no satiety in his heart; according to what he heard and received, he contemplated it in accordance with the truth; entered true samadhi, departed from all biased views; skillfully observed all dharmas, obtained the seal of true reality, understood the path of the Tathagata without effort; relying on universal wisdom, entered the gate of all-knowing wisdom, and forever attained rest, this is how one can purify Prajna Paramita (Perfection of Wisdom). He manifested all worldly actions, taught sentient beings without weariness, manifested his form according to their inclinations; all his actions were without attachment, sometimes manifesting as a common person, sometimes manifesting the conduct of a sage, sometimes manifesting birth and death, sometimes manifesting nirvana; skillfully observed all actions, manifested all kinds of adornments without greed or attachment, universally entered all realms to liberate sentient beings, this is how one can purify Upaya Paramita (Perfection of Skillful Means). He completely accomplished all sentient beings, completely adorned all worlds, completely made offerings to all Buddhas, completely understood the unobstructed Dharma, completely practiced the conduct that pervades the Dharma realm, his body constantly abides in the wisdom of the endless future kalpas, completely knows all thoughts, completely awakens to the cycle of transmigration and its cessation, completely manifests all lands, completely attains the wisdom of the Tathagata, this is how one can purify Pranidhana Paramita (Perfection of Vow). He possesses profound mental strength, because he is without impurities; possesses profound faith, because he cannot be defeated; possesses great compassion, because he does not generate weariness; possesses great loving-kindness, because his actions are equal; possesses the power of total retention, because he can skillfully hold all meanings; possesses the power of eloquence, because he makes all sentient beings happy and satisfied; possesses the power of Paramita, because he adorns the Mahayana; possesses the power of great vows, because they will never be broken; possesses the power of supernatural abilities, because he generates immeasurable things; possesses the power of blessings, because he enables faith and understanding to be received, this is how one can purify Bala Paramita (Perfection of Power). He knows those who act with greed, knows those who act with anger, knows those who act with ignorance, knows those who act with equal parts, knows those who practice the stages of learning, in a single thought he knows the actions of boundless sentient beings, knows the minds of boundless sentient beings, knows the truth of all dharmas, knows the power of all Tathagatas, universally awakens to the gate of the Dharma realm, this is how one can purify Jnana Paramita (Perfection of Knowledge). 'Buddha's child!'
菩薩如是清凈諸波羅蜜時、圓滿諸波羅蜜時、不捨諸波羅蜜時，住大莊嚴菩薩乘中。隨其所念，一切眾生皆為說法，令增凈業而得度脫。墮惡道者，教使發心；在難中者，令勤精進；多貪眾生，示無貪法；多瞋眾生，令行平等；著見眾生，為說緣起；欲界眾生，教離欲恚惡不善法；色界眾生，為其宣說毗缽舍那；無色界眾生，為其宣說微妙智慧；二乘之人，教寂靜行；樂大乘者，為說十力廣大莊嚴。如其往昔初發心時，見無量眾生墮諸惡道，大師子吼作如是言：『我當以種種法門，隨其所應而度脫之！』菩薩具足如是智慧，廣能度脫一切眾生。
「佛子！菩薩具足如是智慧，令三寶種永不斷絕。所以者何？菩薩摩訶薩教諸眾生髮菩提心，是故能令佛種不斷；常為眾生開闡法藏，是故能令法種不斷；善持教法，無所乖違，是故能令僧種不斷。複次，悉能稱讚一切大愿，是故能令佛種不斷；分別演說因緣之門，是故能令法種不斷；常勤修習六和敬法，是故能令僧種不斷。複次，于眾生田中下佛種子，是故能令佛種不斷；護持正法，不惜身命，是故能令法種不斷；統理大眾，無有疲倦，是故能令僧種不斷。複次，于去、來、今佛，所說之法、所制之戒，皆悉奉持，心不捨離，是故能令佛、法、僧種永不斷絕。菩薩如是
【現代漢語翻譯】 現代漢語譯本：當菩薩如此清凈諸波羅蜜（paramita，意為「到彼岸」的修行），圓滿諸波羅蜜，不捨諸波羅蜜時，便安住于大莊嚴的菩薩乘中。隨其所念，為一切眾生說法，使他們增長清凈的善業而得解脫。對於墮入惡道者，教導他們發起菩提心；對於處於困境中的人，勸勉他們勤奮精進；對於貪慾深重的眾生，開示無貪之法；對於嗔恨心重的眾生，教導他們行平等之道；對於執著于見解的眾生，為他們宣說緣起之理；對於欲界眾生，教導他們遠離慾望、嗔恚等不善之法；對於有的眾生，為他們宣說毗缽舍那（vipassanā，意為「內觀」）的修行；對於無的眾生，為他們宣說微妙的智慧；對於二乘之人，教導他們修習寂靜之行；對於樂於大乘的人，為他們宣說佛的十力（dasabala，佛的十種力量）的廣大莊嚴。正如他們往昔初發心時，見到無量眾生墮入各種惡道，便發出大師子吼般的誓言：『我當以種種法門，隨其所應而度脫他們！』菩薩具足這樣的智慧，能夠廣泛地度脫一切眾生。 佛子！菩薩具足這樣的智慧，能使三寶（佛、法、僧）的種子永遠不會斷絕。為什麼呢？因為菩薩摩訶薩教導眾生髮起菩提心，所以能使佛種不斷；常常為眾生開闡法藏，所以能使法種不斷；善於持守教法，沒有絲毫違背，所以能使僧種不斷。再者，菩薩能夠稱讚一切大愿，所以能使佛種不斷；分別演說因緣之門，所以能使法種不斷；常常勤修六和敬法，所以能使僧種不斷。再者，菩薩在眾生的田中播下佛的種子，所以能使佛種不斷；護持正法，不惜身命，所以能使法種不斷；統理大眾，沒有絲毫疲倦，所以能使僧種不斷。再者，菩薩對於過去、現在、未來諸佛所說的法、所制定的戒律，都能夠奉持不捨，所以能使佛、法、僧的種子永遠不會斷絕。菩薩就是這樣。
【English Translation】 English version: When a Bodhisattva thus purifies all the pāramitās (perfections, meaning 'to the other shore'), perfects all the pāramitās, and does not abandon the pāramitās, they dwell in the great majestic Bodhisattva vehicle. According to their thoughts, they preach the Dharma to all sentient beings, causing them to increase their pure karma and attain liberation. For those who have fallen into evil paths, they teach them to arouse the Bodhi mind; for those in difficulties, they encourage them to be diligent and energetic; for beings with much greed, they show the Dharma of non-greed; for beings with much anger, they teach them to practice equality; for beings attached to views, they explain the principle of dependent origination; for beings in the desire realm, they teach them to abandon desire, hatred, and other unwholesome dharmas; for beings with ** , they expound the practice of vipassanā (insight meditation); for beings without ** , they expound subtle wisdom; for those of the two vehicles, they teach the practice of tranquility; for those who delight in the Mahāyāna, they expound the vast majesty of the ten powers (dasabala, the ten powers of a Buddha). Just as when they first aroused their minds in the past, seeing countless beings fallen into various evil paths, they made a great lion's roar, saying: 'I shall liberate them with various Dharma methods, according to their needs!' A Bodhisattva, possessing such wisdom, is able to extensively liberate all sentient beings. O sons of the Buddha! A Bodhisattva, possessing such wisdom, ensures that the seeds of the Three Jewels (Buddha, Dharma, Sangha) are never cut off. Why is this so? Because a Bodhisattva Mahāsattva teaches sentient beings to arouse the Bodhi mind, thus ensuring that the Buddha seed is not cut off; they constantly open and expound the Dharma treasury for sentient beings, thus ensuring that the Dharma seed is not cut off; they skillfully uphold the teachings, without any deviation, thus ensuring that the Sangha seed is not cut off. Furthermore, they are able to praise all great vows, thus ensuring that the Buddha seed is not cut off; they separately expound the gate of dependent origination, thus ensuring that the Dharma seed is not cut off; they constantly diligently practice the six harmonies, thus ensuring that the Sangha seed is not cut off. Furthermore, they sow the seeds of the Buddha in the fields of sentient beings, thus ensuring that the Buddha seed is not cut off; they protect the true Dharma, not sparing their lives, thus ensuring that the Dharma seed is not cut off; they lead the assembly without any fatigue, thus ensuring that the Sangha seed is not cut off. Furthermore, they uphold and do not abandon all the teachings and precepts spoken by the Buddhas of the past, present, and future, thus ensuring that the seeds of the Buddha, Dharma, and Sangha are never cut off. Such is the Bodhisattva.
紹隆三寶，一切所行無有過失，隨有所作，皆以迴向一切智門，是故三業皆無瑕玷。無瑕玷故，所作眾善，所行諸行，教化眾生，隨應說法，乃至一念，無有錯謬，皆與方便智慧相應，悉以向於一切智智，無空過者。
「菩薩如是修習善法，唸唸具足十種莊嚴。何者為十？所謂：身莊嚴，隨諸眾生所應調伏而為示現故；語莊嚴，斷一切疑，皆令歡喜故；心莊嚴，於一念中入諸三昧故；佛剎莊嚴，一切清凈，離諸煩惱故；光明莊嚴，放無邊光普照眾生故；眾會莊嚴，普攝眾會，皆令歡喜故；神通莊嚴，隨眾生心，自在示現故；正教莊嚴，能攝一切聰慧人故；涅槃地莊嚴，於一處成道，周遍十方悉無餘故；巧說莊嚴，隨處、隨時、隨其根器為說法故。菩薩成就如是莊嚴，于唸唸中，身、語、意業皆無空過，悉以迴向一切智門。若有眾生見此菩薩，當知亦復無空過者，以必當成阿耨多羅三藐三菩提故。若聞名，若供養，若同住，若憶念，若隨出家，若聞說法，若隨喜善根，若遙生欽敬，乃至稱揚、讚歎名字，皆當得阿耨多羅三藐三菩提。佛子！譬如有藥，名為：善見，眾生見者，眾毒悉除；菩薩如是成就此法，眾生若見，諸煩惱毒皆得除滅，善法增長。
「佛子！菩薩摩訶薩住此法中，勤加修習，以智慧明，滅
【現代漢語翻譯】 現代漢語譯本 紹隆三寶（佛、法、僧），一切行為都沒有過失，無論做什麼，都將之迴向於一切智慧之門，因此身、語、意三業都沒有瑕疵。因為沒有瑕疵，所做的各種善事，所行的各種修行，教化眾生，隨其根性說法，乃至一念之間，都沒有錯誤，都與方便和智慧相應，全部都指向一切智智（佛的智慧），沒有空過的。 菩薩這樣修習善法，唸唸都具足十種莊嚴。哪十種呢？就是：身莊嚴，隨順各種眾生應該被調伏的方式而示現；語莊嚴，斷除一切疑惑，使他們都歡喜；心莊嚴，在一念之間進入各種三昧（禪定）；佛剎莊嚴，一切清凈，遠離各種煩惱；光明莊嚴，放出無邊的光芒普遍照耀眾生；眾會莊嚴，普遍攝受大眾，使他們都歡喜；神通莊嚴，隨順眾生的心意，自在地示現；正教莊嚴，能夠攝受一切聰慧的人；涅槃地莊嚴，在一個地方成道，周遍十方都沒有遺漏；巧說莊嚴，隨處、隨時、隨眾生的根器而說法。菩薩成就這樣的莊嚴，在念念之中，身、語、意三業都沒有空過，全部都回向於一切智慧之門。如果有眾生見到這位菩薩，應當知道也不會空過，因為必定會成就阿耨多羅三藐三菩提（無上正等正覺）。如果聽到他的名字，如果供養他，如果和他同住，如果憶念他，如果跟隨他出家，如果聽他說法，如果隨喜他的善根，如果遙遠地生起欽佩，乃至稱揚、讚歎他的名字，都將得到阿耨多羅三藐三菩提。佛子！譬如有一種藥，名為『善見』，眾生見到它，各種毒都會消除；菩薩像這樣成就這種法，眾生如果見到，各種煩惱的毒都會被消除，善法增長。 佛子！菩薩摩訶薩安住于這種法中，勤加修習，用智慧的光明，滅除
【English Translation】 English version Upholding the Three Jewels (Buddha, Dharma, Sangha), all actions are without fault. Whatever is done, it is all directed towards the gate of all wisdom. Therefore, the three karmas of body, speech, and mind are without blemish. Because they are without blemish, all good deeds done, all practices performed, the teaching of sentient beings, the Dharma spoken according to their capacities, even a single thought, are without error. They all correspond with skillful means and wisdom, and are all directed towards all-knowing wisdom (Buddha's wisdom), with nothing wasted. Bodhisattvas cultivate good dharmas in this way, and in every thought, they possess ten kinds of adornments. What are the ten? They are: the adornment of the body, manifesting according to how sentient beings should be tamed; the adornment of speech, cutting off all doubts and making them all joyful; the adornment of the mind, entering various samadhis (meditative states) in a single thought; the adornment of the Buddha-land, being completely pure and free from all afflictions; the adornment of light, emitting boundless light that universally illuminates sentient beings; the adornment of the assembly, universally gathering the assembly and making them all joyful; the adornment of supernatural powers, freely manifesting according to the minds of sentient beings; the adornment of the true teaching, being able to gather all intelligent people; the adornment of the Nirvana ground, attaining enlightenment in one place, pervading the ten directions without omission; the adornment of skillful speech, speaking the Dharma according to the place, time, and capacities of sentient beings. Bodhisattvas who achieve such adornments, in every thought, their three karmas of body, speech, and mind are not wasted, and are all directed towards the gate of all wisdom. If there are sentient beings who see this Bodhisattva, they should know that they will not be wasted either, because they will surely attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). If they hear his name, if they make offerings to him, if they live with him, if they remember him, if they follow him to leave home, if they hear him speak the Dharma, if they rejoice in his good roots, if they remotely generate respect, even if they praise and extol his name, they will all attain Anuttara-samyak-sambodhi. Disciples of the Buddha! It is like a medicine called 'Good Sight'. When sentient beings see it, all poisons are eliminated. Bodhisattvas who achieve this Dharma in this way, if sentient beings see them, the poisons of all afflictions will be eliminated, and good dharmas will grow. Disciples of the Buddha! Bodhisattva Mahasattvas, abiding in this Dharma, diligently cultivate it, and with the light of wisdom, extinguish
諸癡闇；以慈悲力，摧伏魔軍；以大智慧及福德力，制諸外道；以金剛定，滅除一切心垢煩惱；以精進力，集諸善根；以凈佛土諸善根力，遠離一切惡道諸難；以無所著力，凈智境界；以方便智慧力，出生一切菩薩諸地、諸波羅蜜，及諸三昧、六通、三明、四無所畏，悉令清凈；以一切善法力，成滿一切諸佛凈土，無邊相好身、語及心具足莊嚴；以智自在觀察力，知一切如來力、無所畏、不共佛法，悉皆平等；以廣大智慧力，了知一切智智境界；以往昔誓願力，隨所應化，現佛國土，轉大法輪，度脫無量無邊眾生。
「佛子！菩薩摩訶薩勤修此法，次第成就諸菩薩行，乃至得與諸佛平等，于無邊世界中為大法師，護持正法；一切諸佛之所護念，守護受持廣大法藏；獲無礙辯，深入法門；于無邊世界大眾之中，隨類不同，普現其身，色相具足，最勝無比，以無礙辯巧說深法；其音圓滿善巧分佈故，能令聞者入于無盡智慧之門；知諸眾生心行煩惱而為說法，所出言音具足清凈故，一音演暢，能令一切皆生歡喜；其身端正有大威力故，處於眾會，無能過者；善知眾心故，能普現身；善巧說法故，音聲無礙；得心自在故，巧說大法，無能沮壞；得無所畏故，心無怯弱；於法自在故，無能過者；于智自在故，無能勝者；般
【現代漢語翻譯】 現代漢語譯本：以慈悲的力量，摧毀一切愚癡的黑暗；以慈悲的力量，降伏魔軍；以大智慧和福德的力量，制服一切外道；以金剛禪定，滅除一切心中的污垢和煩惱；以精進的力量，積聚一切善根；以清凈佛土的各種善根力量，遠離一切惡道和各種災難；以無所執著的力量，凈化智慧的境界；以方便智慧的力量，生出一切菩薩的各個階位、各種波羅蜜（paramita，意為「到彼岸」）、以及各種三昧（samadhi，意為「禪定」）、六神通、三明、四無所畏，使它們都清凈；以一切善法的力量，圓滿成就一切諸佛的清凈國土，無邊無際的相好身、語和心都具足莊嚴；以智慧自在的觀察力，了知一切如來的十力、四無所畏、十八不共佛法，都平等無二；以廣大的智慧力量，了知一切智智的境界；以過去所發的誓願力，隨所應化，顯現佛的國土，轉大法輪，度脫無量無邊的眾生。 佛子！菩薩摩訶薩勤奮修習此法，次第成就各種菩薩的修行，乃至達到與諸佛平等，在無邊的世界中成為大法師，護持正法；一切諸佛都護念他，守護受持廣大的法藏；獲得無礙的辯才，深入法門；在無邊世界的大眾之中，隨著眾生的類別不同，普遍顯現其身，色相具足，最殊勝無比，以無礙的辯才巧妙地宣說深奧的佛法；他的聲音圓滿而善巧地分佈，因此能使聽聞者進入無盡的智慧之門；他了解眾生的心行和煩惱而為他們說法，所發出的言語聲音清凈，因此一音演說，能使一切眾生都生歡喜；他的身體端正，具有強大的威力，因此處於大眾之中，沒有人能超過他；他善於瞭解眾生的心意，因此能普遍顯現其身；他善於巧妙地說法，因此聲音沒有障礙；他得到心的自在，因此能巧妙地宣說大法，沒有人能阻礙破壞；他得到無所畏懼，因此心中沒有怯弱；他對佛法自在，因此沒有人能超過他；他對智慧自在，因此沒有人能勝過他；般若波羅蜜（prajnaparamita，意為「智慧到彼岸」）
【English Translation】 English version: With the power of compassion, they destroy the darkness of all ignorance; with the power of compassion, they subdue the armies of Mara; with the power of great wisdom and merit, they control all heretics; with the vajra samadhi (diamond concentration), they extinguish all defilements and afflictions of the mind; with the power of diligence, they accumulate all roots of goodness; with the power of the roots of goodness that purify the Buddha-lands, they stay far away from all evil paths and difficulties; with the power of non-attachment, they purify the realm of wisdom; with the power of skillful means and wisdom, they bring forth all the bodhisattva stages, all the paramitas (perfections), as well as all the samadhis (concentrations), the six superknowledges, the three kinds of clear understanding, and the four fearlessnesses, making them all pure; with the power of all good dharmas, they completely fulfill all the pure lands of the Buddhas, with boundless marks and characteristics, and with body, speech, and mind fully adorned; with the power of wisdom and free observation, they know that all the Tathagatas' ten powers, four fearlessnesses, and eighteen unshared Buddha dharmas are all equal; with the power of vast wisdom, they understand the realm of all-knowing wisdom; with the power of past vows, they manifest Buddha-lands according to what is appropriate, turn the great Dharma wheel, and liberate immeasurable and boundless sentient beings. O sons of the Buddha! Bodhisattva mahasattvas diligently cultivate this Dharma, gradually accomplishing the practices of the bodhisattvas, until they attain equality with all the Buddhas, becoming great Dharma masters in boundless worlds, protecting and upholding the true Dharma; they are protected and remembered by all the Buddhas, guarding and upholding the vast Dharma treasury; they obtain unobstructed eloquence, deeply entering the Dharma gates; among the multitudes of boundless worlds, they universally manifest their bodies according to the different categories of beings, with complete and unsurpassed forms, skillfully expounding the profound Dharma with unobstructed eloquence; their voice is perfect and skillfully distributed, thus enabling listeners to enter the gate of endless wisdom; they understand the minds and afflictions of sentient beings and teach them accordingly, their speech being pure, so that a single sound can make all beings rejoice; their bodies are upright and possess great power, so that when they are among the assembly, no one can surpass them; they are skilled in understanding the minds of beings, thus they can universally manifest their bodies; they are skilled in expounding the Dharma, thus their voices are unobstructed; they have attained freedom of mind, thus they can skillfully expound the great Dharma, and no one can obstruct or destroy it; they have attained fearlessness, thus their minds are not timid; they are free in the Dharma, thus no one can surpass them; they are free in wisdom, thus no one can defeat them; prajnaparamita (perfection of wisdom)
若波羅蜜自在故，所說法相，不相違背；辯才自在故，隨樂說法，相續不斷；陀羅尼自在故，決定開示諸法實相；辯才自在故，隨所演說，能開種種譬諭之門；大悲自在故，勤誨眾生，心無懈息；大慈自在故，放光明網悅可眾心。菩薩如是處於高廣師子之座，演說大法。唯除如來及勝愿智諸大菩薩，其餘眾生無能勝者、無見頂者、無映奪者；欲以難問令其退屈，無有是處。
「佛子！菩薩摩訶薩得如是自在力已，假使有不可說世界量廣大道場，滿中眾生，一一眾生威德色相皆如三千大千世界主。菩薩於此，才現其身，悉能映蔽如是大眾，以大慈悲安其怯弱，以深智慧察其欲樂，以無畏辯為其說法，能令一切皆生歡喜。何以故？佛子！菩薩摩訶薩成就無量智慧輪故，成就無量巧分別故，成就廣大正念力故，成就無盡善巧慧故，成就決了諸法實相陀羅尼故，成就無邊際菩提心故，成就無錯謬妙辯才故，成就得一切佛加持深信解故，成就普入三世諸佛眾會道場智慧力故，成就知三世諸佛同一體性清凈心故，成就三世一切如來智、一切菩薩大愿智慧作大法師開闡諸佛正法藏及護持故。」
爾時，法慧菩薩欲重宣其義，承佛神力而說頌言：
「心住菩提集眾福， 常不放逸植堅慧， 正念其意恒不忘， 十
【現代漢語翻譯】 現代漢語譯本：由於般若波羅蜜（智慧的完美）的自在，所宣說的法相，不會相互違背；由於辯才的自在，能隨眾生的喜好說法，相續不斷；由於陀羅尼（總持）的自在，能決定開示諸法的真實相；由於辯才的自在，能隨所演說，開啟種種譬喻之門；由於大悲的自在，勤勉教誨眾生，心中沒有懈怠；由於大慈的自在，放出光明之網，使眾生心生喜悅。菩薩像這樣處於高廣的獅子座上，演說大法。唯有如來（佛）和具有殊勝愿智的諸大菩薩，其餘眾生沒有能勝過他們的，沒有能見到他們頂髻的，沒有能使他們光芒黯淡的；想要用難題使他們退卻，是沒有這種可能的。 『佛子！菩薩摩訶薩（偉大的菩薩）得到這樣的自在力后，假如有不可說世界那樣廣大的道場，充滿眾生，每一個眾生的威德和色相都如同三千大千世界之主。菩薩在此，才顯現其身，就能遮蔽這樣的大眾，用大慈悲安撫他們的怯弱，用深智慧觀察他們的慾望和喜好，用無畏的辯才為他們說法，能使一切眾生都生歡喜。為什麼呢？佛子！菩薩摩訶薩成就無量的智慧輪，成就無量的巧妙分別，成就廣大的正念力，成就無盡的善巧智慧，成就決了諸法實相的陀羅尼，成就無邊際的菩提心，成就無錯謬的巧妙辯才，成就得到一切佛加持的深信解，成就普遍進入三世諸佛眾會道場的智慧力，成就了知三世諸佛同一體性的清凈心，成就三世一切如來的智慧、一切菩薩的大愿智慧，能作為大法師開闡諸佛的正法寶藏並加以護持。』 這時，法慧菩薩想要再次宣說這個義理，承蒙佛的神力而說偈頌： 『心安住于菩提，積聚眾多的福德，常常不放逸，植下堅固的智慧，正念其意，恒常不忘，十
【English Translation】 English version: Because of the mastery of Prajna Paramita (perfection of wisdom), the characteristics of the Dharma spoken are not contradictory; because of the mastery of eloquence, one can preach according to the inclinations of beings, continuously; because of the mastery of Dharani (total retention), one can decisively reveal the true nature of all dharmas; because of the mastery of eloquence, one can open the door to various metaphors according to what is preached; because of the mastery of great compassion, one diligently teaches beings, without any weariness in mind; because of the mastery of great loving-kindness, one emits a net of light, pleasing the hearts of all beings. A Bodhisattva, in this way, sits on a high and wide lion's seat, expounding the great Dharma. Only the Tathagata (Buddha) and the great Bodhisattvas with superior vows and wisdom, no other beings can surpass them, none can see the top of their heads, none can dim their radiance; there is no possibility of making them retreat with difficult questions. 'Buddha's child! After a Bodhisattva Mahasattva (great Bodhisattva) obtains such mastery, if there is an immeasurable great assembly ground like countless worlds, filled with beings, each being's majestic power and appearance are like the lords of the three thousand great thousand worlds. When the Bodhisattva appears there, they can overshadow such a great assembly, pacify their timidity with great compassion, observe their desires and inclinations with profound wisdom, and preach to them with fearless eloquence, enabling all beings to rejoice. Why is this so? Buddha's child! Because the Bodhisattva Mahasattva has achieved immeasurable wheels of wisdom, achieved immeasurable skillful distinctions, achieved great power of right mindfulness, achieved inexhaustible skillful wisdom, achieved the Dharani that decisively understands the true nature of all dharmas, achieved boundless Bodhicitta (mind of enlightenment), achieved flawless skillful eloquence, achieved deep faith and understanding through the blessings of all Buddhas, achieved the power of wisdom to universally enter the assembly grounds of all Buddhas of the three times, achieved the pure mind that knows the same essence of all Buddhas of the three times, and achieved the wisdom of all Tathagatas of the three times and the great vows and wisdom of all Bodhisattvas, enabling them to be great Dharma masters who expound the treasury of the Buddhas' true Dharma and protect it.' At that time, Bodhisattva Dharma-wisdom, wishing to reiterate the meaning, spoke the following verses by the power of the Buddha: 'The mind dwells in Bodhi, accumulating many merits, constantly not being negligent, planting firm wisdom, with right mindfulness, always remembering, ten'
方諸佛皆歡喜。 念欲堅固自勤勵， 於世無依無退怯， 以無諍行入深法， 十方諸佛皆歡喜。 佛歡喜已堅精進， 修行福智助道法， 入于諸地凈眾行， 滿足如來所說愿。 如是而修獲妙法， 既得法已施群生， 隨其心樂及根性， 悉順其宜為開演。 菩薩為他演說法， 不捨自己諸度行， 波羅蜜道既已成， 常于有海濟群生。 晝夜勤修無懈倦， 令三寶種不斷絕， 所行一切白凈法， 悉以迴向如來地。 菩薩所修眾善行， 普為成就諸群生， 令其破闇滅煩惱， 降伏魔軍成正覺。 如是修行得佛智， 深入如來正法藏， 為大法師演妙法， 譬如甘露悉沾灑。 慈悲哀愍遍一切， 眾生心行靡不知， 如其所樂為開闡， 無量無邊諸佛法。 進止安徐如象王， 勇猛無畏猶師子， 不動如山智如海， 亦如大雨除眾熱。」
時，法慧菩薩說此頌已，如來歡喜，大眾奉行。
大方廣佛華嚴經卷第十八 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第十九
于闐國三藏實叉難陀奉 制譯
升夜摩天宮品第十九
爾時，如來威神力故，十方一切世
【現代漢語翻譯】 現代漢語譯本 十方諸佛都歡喜。 要堅定信念，自我勉勵，在世間無所依賴，不退縮畏懼，以無諍的修行進入深奧的佛法，十方諸佛都歡喜。 佛陀歡喜后，更加堅定精進，修行福德和智慧，輔助修道的方法，進入各個菩薩的階位，清凈各種修行，圓滿如來所說的誓願。 像這樣修行就能獲得微妙的佛法，得到佛法后就施予眾生，隨著他們的心意喜好和根性，都順應他們的需要為他們開示演說。 菩薩為他人演說佛法，不放棄自己修行的各種度脫法門，當波羅蜜（paramita，意為到達彼岸）之道成就后，常常在生死苦海中救度眾生。 日夜勤奮修行，沒有懈怠疲倦，使佛法僧三寶的種子不斷絕，所修行的一切清凈法，都回向于如來的果位。 菩薩所修行的各種善行，普遍爲了成就一切眾生，使他們破除黑暗，滅除煩惱，降伏魔軍，成就正覺。 像這樣修行就能獲得佛的智慧，深入如來正法的寶藏，成為大法師演說微妙的佛法，譬如甘露一樣普遍滋潤。 慈悲憐憫遍及一切，眾生的心念行為沒有不知道的，按照他們所喜好的為他們開示闡明，無量無邊的諸佛法。 進退安詳如同象王，勇猛無畏猶如獅子，不動搖如山，智慧如大海，也像大雨消除眾生的熱惱。 當時，法慧菩薩說完這首偈頌后，如來歡喜，大眾都奉行。 《大方廣佛華嚴經》第十八卷 大正藏第10冊 No. 0279 《大方廣佛華嚴經》 《大方廣佛華嚴經》第十九卷 于闐國三藏實叉難陀（Siksananda）奉旨翻譯 升夜摩天宮品第十九 這時，由於如來的威神力，十方一切世界
【English Translation】 English version All Buddhas in the ten directions are delighted. With firm resolve, strive diligently, in the world without reliance or retreat, enter the profound Dharma through non-contention, all Buddhas in the ten directions are delighted. Having delighted the Buddha, strengthen diligence, cultivate blessings and wisdom, aiding the path of practice, enter the various Bodhisattva stages, purify all practices, fulfilling the vows spoken by the Tathagata (如來, Thus Come One). Cultivating in this way, one obtains the wonderful Dharma, having obtained the Dharma, bestow it upon all beings, according to their minds' joy and their capacities, all in accordance with their needs, expounding and explaining. Bodhisattvas expound the Dharma for others, not abandoning their own practices of the various perfections (paramita, 波羅蜜), when the path of paramita is accomplished, they constantly save beings in the sea of existence. Day and night, diligently cultivate without laziness or weariness, ensuring the three jewels (Buddha, Dharma, Sangha) are not cut off, all pure practices performed are dedicated to the Tathagata's stage. All the good deeds cultivated by Bodhisattvas are universally for the accomplishment of all beings, enabling them to break through darkness, extinguish afflictions, subdue the armies of Mara (魔, demon), and achieve perfect enlightenment. Cultivating in this way, one obtains the wisdom of the Buddha, deeply entering the treasury of the Tathagata's true Dharma, becoming a great Dharma master expounding the wonderful Dharma, like sweet dew, universally moistening. Compassion and pity pervade all, knowing all beings' minds and actions, according to their preferences, opening and elucidating, the immeasurable and boundless Buddhadharmas. Advancing and retreating calmly like an elephant king, courageous and fearless like a lion, unmoving like a mountain, wisdom like the sea, also like great rain removing all heat. At that time, after Bodhisattva Dharma-wisdom spoke this verse, the Tathagata was delighted, and the assembly practiced accordingly. The Avatamsaka Sutra, Volume 18 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra The Avatamsaka Sutra, Volume 19 Translated by Tripitaka Master Siksananda (實叉難陀) of Khotan under Imperial Decree Chapter 19: Ascending to the Palace of the Yama Heaven At that time, due to the majestic power of the Tathagata, all the worlds in the ten directions
界，一一四天下南閻浮提及須彌頂上，皆見如來處於眾會。彼諸菩薩悉以佛神力故而演說法，莫不自謂恒對於佛。爾時，世尊不離一切菩提樹下及須彌山頂，而向于彼夜摩天宮寶莊嚴殿。
時，夜摩天王遙見佛來，即以神力，于其殿內化作寶蓮華藏師子之座，百萬層級以為莊嚴，百萬金網以為交絡，百萬華帳、百萬鬘帳、百萬香帳、百萬寶帳彌覆其上，華蓋、鬘蓋、香蓋、寶蓋各亦百萬週迴佈列，百萬光明而為照耀。百萬夜摩天王恭敬頂禮；百萬梵王踴躍歡喜；百萬菩薩稱揚讚歎；百萬天樂各奏百萬種法音，相續不斷；百萬種華云，百萬種鬘云，百萬種莊嚴具云，百萬種衣云，周匝彌覆；百萬種摩尼云，光明照耀。從百萬種善根所生，百萬諸佛之所護持，百萬種福德之所增長，百萬種深心、百萬種誓願之所嚴凈，百萬種行之所生起，百萬種法之所建立，百萬種神通之所變現，恒出百萬種言音顯示諸法。
時，彼天王敷置座已，向佛世尊曲躬合掌，恭敬尊重而白佛言：
「善來世尊！善來善逝！善來如來、應、正等覺！唯愿哀愍，處此宮殿！」
時，佛受請，即升寶殿；一切十方，悉亦如是。爾時，天王即自憶念過去佛所所種善根，承佛神力而說頌言：
「名稱如來聞十方， 諸吉祥中最
【現代漢語翻譯】 現代漢語譯本 在每一個世界，包括南閻浮提（Jambudvipa，我們所處的大陸）和須彌山（Sumeru，佛教宇宙觀中的中心山）頂上，都看見如來（Tathagata，佛的稱號）處於眾會之中。那些菩薩（Bodhisattva，追求覺悟的修行者）都憑藉佛的神力演說佛法，他們都認為自己一直都在佛的面前。那時，世尊（Bhagavan，佛的尊稱）並沒有離開任何一處菩提樹（Bodhi tree，佛陀悟道之樹）下和須彌山頂，而是前往夜摩天（Yama，欲界六天之一）的宮殿寶莊嚴殿。 當時，夜摩天王（Yama Deva Raja，夜摩天的統治者）遠遠看見佛陀到來，立即以神通力，在其宮殿內化作一個寶蓮花藏獅子座，用百萬層臺階作為莊嚴，用百萬金網交織覆蓋，百萬華帳、百萬鬘帳、百萬香帳、百萬寶帳覆蓋其上，華蓋、鬘蓋、香蓋、寶蓋也各有百萬週迴排列，百萬光明照耀。百萬夜摩天王恭敬頂禮；百萬梵王（Brahma，色界天之主）踴躍歡喜；百萬菩薩稱揚讚歎；百萬天樂各自演奏百萬種法音，連續不斷；百萬種華云，百萬種鬘云，百萬種莊嚴具云，百萬種衣云，周匝覆蓋；百萬種摩尼（Mani，寶珠）云，光明照耀。這些都是從百萬種善根所生，百萬諸佛所護持，百萬種福德所增長，百萬種深心、百萬種誓願所嚴凈，百萬種行所生起，百萬種法所建立，百萬種神通所變現，恒常發出百萬種言音顯示諸法。 當時，那位天王鋪設好座位后，向佛世尊彎腰合掌，恭敬尊重地對佛說： 『世尊，您來得真好！善逝（Sugata，佛的稱號），您來得真好！如來、應、正等覺（Tathagata, Arhat, Samyaksambuddha，佛的三種稱號），您來得真好！唯愿您慈悲，在此宮殿安住！』 當時，佛接受邀請，隨即升上寶殿；一切十方世界，也都是如此。那時，天王立即憶起過去在佛所種下的善根，承蒙佛的神力而說頌道： 『如來的名號傳遍十方，在一切吉祥中最為殊勝』
【English Translation】 English version In each and every realm, including Jambudvipa (the continent where we reside) and the summit of Mount Sumeru (the central mountain in Buddhist cosmology), the Tathagata (the Thus-Gone One, an epithet of the Buddha) was seen present in assemblies. Those Bodhisattvas (beings on the path to enlightenment) were all expounding the Dharma (Buddhist teachings) by the power of the Buddha, and each of them thought they were constantly in the presence of the Buddha. At that time, the Bhagavan (the Blessed One, another epithet of the Buddha) did not leave any of the Bodhi trees (the tree under which the Buddha attained enlightenment) or the summit of Mount Sumeru, but went to the Jeweled Adornment Palace in the Yama Heaven (one of the six heavens of the Desire Realm). At that time, the Yama Deva Raja (the king of the Yama Heaven) saw the Buddha coming from afar and immediately, by his spiritual power, transformed a Lion Throne adorned with a treasure lotus within his palace. It was adorned with a million tiers, interwoven with a million golden nets, and covered with a million canopies of flowers, a million canopies of garlands, a million canopies of incense, and a million canopies of jewels. There were also a million flower canopies, a million garland canopies, a million incense canopies, and a million jewel canopies arranged all around, illuminated by a million lights. A million Yama Deva Rajas respectfully bowed in reverence; a million Brahmas (lords of the Form Realm) leaped with joy; a million Bodhisattvas praised and extolled; a million celestial orchestras each played a million kinds of Dharma sounds, continuously; a million kinds of flower clouds, a million kinds of garland clouds, a million kinds of adornment clouds, and a million kinds of clothing clouds covered all around; a million kinds of Mani (jewel) clouds shone with light. These were all born from a million kinds of good roots, protected by a million Buddhas, increased by a million kinds of merit, purified by a million kinds of profound minds and a million kinds of vows, arisen from a million kinds of practices, established by a million kinds of Dharma, transformed by a million kinds of spiritual powers, and constantly emitted a million kinds of sounds revealing all Dharmas. At that time, after the king had arranged the seat, he bowed with palms together towards the Buddha, respectfully and reverently, and said to the Buddha: 'Welcome, Bhagavan! Welcome, Sugata (Well-Gone One, another epithet of the Buddha)! Welcome, Tathagata, Arhat, Samyaksambuddha (the three titles of the Buddha)! May you have compassion and reside in this palace!' At that time, the Buddha accepted the invitation and ascended the jeweled palace; all the ten directions were also the same. Then, the king immediately recalled the good roots he had planted in the past with the Buddha, and, relying on the Buddha's spiritual power, spoke a verse: 'The name of the Tathagata is heard in the ten directions, the most auspicious among all auspicious things.'
無上， 彼曾入此摩尼殿， 是故此處最吉祥。 寶王如來世間燈， 諸吉祥中最無上， 彼曾入此清凈殿， 是故此處最吉祥。 喜目如來見無礙， 諸吉祥中最無上， 彼曾入此莊嚴殿， 是故此處最吉祥。 然燈如來照世間， 諸吉祥中最無上， 彼曾入此殊勝殿， 是故此處最吉祥。 饒益如來利世間， 諸吉祥中最無上， 彼曾入此無垢殿， 是故此處最吉祥。 善覺如來無有師， 諸吉祥中最無上， 彼曾入此寶香殿， 是故此處最吉祥。 勝天如來世中燈， 諸吉祥中最無上， 彼曾入此妙香殿， 是故此處最吉祥。 無去如來論中雄， 諸吉祥中最無上， 彼曾入此普眼殿， 是故此處最吉祥。 無勝如來具眾德， 諸吉祥中最無上， 彼曾入此善嚴殿， 是故此處最吉祥。 苦行如來利世間， 諸吉祥中最無上， 彼曾入此普嚴殿， 是故此處最吉祥。」
如此世界中夜摩天王，承佛神力，憶念往昔諸佛功德，稱揚讚歎；十方世界夜摩天王，悉亦如是，嘆佛功德。爾時，世尊入摩尼莊嚴殿，于寶蓮華藏師子座上結跏趺坐。此殿忽然廣博寬容，如其天眾諸所住處；十方世界，悉亦如是。
夜摩宮中偈贊
【現代漢語翻譯】 現代漢語譯本 無上（至高無上）， 他曾進入這摩尼殿（寶珠裝飾的殿堂），因此這裡最為吉祥。 寶王如來（如來佛的稱號，意為珍寶之王）是世間的明燈，在所有吉祥中最為至高無上， 他曾進入這清凈的殿堂，因此這裡最為吉祥。 喜目如來（如來佛的稱號，意為喜悅之眼）的見解沒有障礙，在所有吉祥中最為至高無上， 他曾進入這莊嚴的殿堂，因此這裡最為吉祥。 然燈如來（如來佛的稱號，意為點燃光明）照亮世間，在所有吉祥中最為至高無上， 他曾進入這殊勝的殿堂，因此這裡最為吉祥。 饒益如來（如來佛的稱號，意為利益眾生）利益世間，在所有吉祥中最為至高無上， 他曾進入這無垢的殿堂，因此這裡最為吉祥。 善覺如來（如來佛的稱號，意為善於覺悟）沒有老師，在所有吉祥中最為至高無上， 他曾進入這寶香的殿堂，因此這裡最為吉祥。 勝天如來（如來佛的稱號，意為勝過天神）是世間的明燈，在所有吉祥中最為至高無上， 他曾進入這美妙的香殿，因此這裡最為吉祥。 無去如來（如來佛的稱號，意為不離去）是論中的雄辯者，在所有吉祥中最為至高無上， 他曾進入這普眼殿（具有普遍觀察力的殿堂），因此這裡最為吉祥。 無勝如來（如來佛的稱號，意為無與倫比）具有眾多美德，在所有吉祥中最為至高無上， 他曾進入這善嚴的殿堂，因此這裡最為吉祥。 苦行如來（如來佛的稱號，意為修行苦行）利益世間，在所有吉祥中最為至高無上， 他曾進入這普嚴的殿堂，因此這裡最為吉祥。 如此世界中的夜摩天王（欲界六天之一，居於須彌山頂），承蒙佛的神力，回憶起過去諸佛的功德，稱揚讚歎；十方世界的夜摩天王，也都如此，讚歎佛的功德。當時，世尊進入摩尼莊嚴殿，在寶蓮花藏獅子座上結跏趺坐。此殿忽然變得廣闊寬容，如同天眾所居住的地方；十方世界，也都如此。 夜摩宮中的偈頌讚美。
【English Translation】 English version Supreme, He once entered this Mani Hall (hall adorned with jewels), therefore this place is most auspicious. The Jewel King Tathagata (title of a Buddha, meaning King of Jewels) is the lamp of the world, the most supreme among all auspicious things, He once entered this pure hall, therefore this place is most auspicious. The Joyful Eye Tathagata (title of a Buddha, meaning Joyful Eye) has unobstructed vision, the most supreme among all auspicious things, He once entered this magnificent hall, therefore this place is most auspicious. The Lamp Lighting Tathagata (title of a Buddha, meaning Light Illuminator) illuminates the world, the most supreme among all auspicious things, He once entered this excellent hall, therefore this place is most auspicious. The Benefiting Tathagata (title of a Buddha, meaning Benefiting Beings) benefits the world, the most supreme among all auspicious things, He once entered this immaculate hall, therefore this place is most auspicious. The Good Awakening Tathagata (title of a Buddha, meaning Good Awakening) has no teacher, the most supreme among all auspicious things, He once entered this fragrant jewel hall, therefore this place is most auspicious. The Victorious Heaven Tathagata (title of a Buddha, meaning Victorious over Gods) is the lamp of the world, the most supreme among all auspicious things, He once entered this wonderful fragrant hall, therefore this place is most auspicious. The Non-Going Tathagata (title of a Buddha, meaning Non-Departing) is the hero in discourse, the most supreme among all auspicious things, He once entered this Universal Eye Hall (hall with universal vision), therefore this place is most auspicious. The Unsurpassed Tathagata (title of a Buddha, meaning Unsurpassed) possesses numerous virtues, the most supreme among all auspicious things, He once entered this well-adorned hall, therefore this place is most auspicious. The Ascetic Practice Tathagata (title of a Buddha, meaning Practicing Asceticism) benefits the world, the most supreme among all auspicious things, He once entered this universally adorned hall, therefore this place is most auspicious. In this world, the Yama Heaven King (one of the six heavens of the desire realm, located on the summit of Mount Sumeru), by the power of the Buddha, recalled the merits of the past Buddhas, praising and extolling them; the Yama Heaven Kings of the ten directions also did the same, praising the merits of the Buddha. At that time, the World Honored One entered the Mani Adorned Hall and sat in full lotus posture on the Lion Throne of the Jewel Lotus Treasury. This hall suddenly became vast and spacious, like the places where the heavenly beings dwell; the ten directions were also like this. Verses of praise in the Yama Palace.
品第二十
爾時，佛神力故，十方各有一大菩薩，一一各與佛剎微塵數菩薩俱，從十萬佛剎微塵數國土外諸世界中而來集會，其名曰：功德林菩薩、慧林菩薩、勝林菩薩、無畏林菩薩、慚愧林菩薩、精進林菩薩、力林菩薩、行林菩薩、覺林菩薩、智林菩薩。此諸菩薩所從來國，所謂：親慧世界、幢慧世界、寶慧世界、勝慧世界、燈慧世界、金剛慧世界、安樂慧世界、日慧世界、凈慧世界、梵慧世界。此諸菩薩各于佛所凈修梵行，所謂：常住眼佛、無勝眼佛、無住眼佛、不動眼佛、天眼佛、解脫眼佛、審諦眼佛、明相眼佛、最上眼佛、紺青眼佛。是諸菩薩至佛所已，頂禮佛足，隨所來方，各化作摩尼藏師子之座，于其座上結跏趺坐。如此世界中，夜摩天上菩薩來集；一切世界，悉亦如是，其諸菩薩、世界、如來，所有名號悉等無別。
爾時，世尊從兩足上放百千億妙色光明，普照十方一切世界；夜摩宮中，佛及大眾靡不皆現。
爾時，功德林菩薩承佛威力，普觀十方而說頌言：
「佛放大光明， 普照於十方， 悉見天人尊， 通達無障礙。 佛坐夜摩宮， 普遍十方界， 此事甚奇特， 世間所希有。 須夜摩天王， 偈贊十如來， 如此會所見， 一切處咸爾。 彼
【現代漢語翻譯】 現代漢語譯本 第二十品
那時，由於佛的神力，十方世界各有一位大菩薩，每一位都與佛剎微塵數（形容極多）的菩薩一同，從十萬佛剎微塵數國土之外的諸世界而來，他們的名字是：功德林菩薩、慧林菩薩、勝林菩薩、無畏林菩薩、慚愧林菩薩、精進林菩薩、力林菩薩、行林菩薩、覺林菩薩、智林菩薩。這些菩薩所來自的國度，分別是：親慧世界、幢慧世界、寶慧世界、勝慧世界、燈慧世界、金剛慧世界、安樂慧世界、日慧世界、凈慧世界、梵慧世界。這些菩薩各自在佛所清凈修行梵行（清凈的修行），他們所依止的佛分別是：常住眼佛、無勝眼佛、無住眼佛、不動眼佛、天眼佛、解脫眼佛、審諦眼佛、明相眼佛、最上眼佛、紺青眼佛。這些菩薩到達佛所在之處后，頂禮佛足，然後各自在所來的方向，化現出摩尼寶藏獅子座，在座位上結跏趺坐（一種坐姿）。就像這個世界中，夜摩天（欲界六天之一）的菩薩來集會一樣；一切世界，也都如此，那些菩薩、世界、如來的名號都相同沒有差別。
那時，世尊從雙足放出百千億種美妙顏色的光明，普遍照耀十方一切世界；夜摩宮中，佛和大眾都顯現出來。
那時，功德林菩薩承蒙佛的威神之力，普遍觀察十方世界，並以偈頌說道：
『佛放出大光明，普遍照耀十方， 都能見到天人尊，通達無障礙。 佛坐在夜摩宮，普遍在十方世界， 這件事非常奇特，世間所稀有。 須夜摩天王，用偈頌讚嘆十方如來， 如此法會所見，一切處都如此。』
【English Translation】 English version Chapter 20
At that time, due to the Buddha's spiritual power, in each of the ten directions, there was a great Bodhisattva, each accompanied by Bodhisattvas as numerous as the dust particles of a Buddha-field, coming from worlds beyond the number of dust particles in ten hundred thousand Buddha-fields. Their names were: Guṇḍa-Lina Bodhisattva, Prajñā-Lina Bodhisattva, Śreṣṭha-Lina Bodhisattva, Abhaya-Lina Bodhisattva, Hrī-Lina Bodhisattva, Vīrya-Lina Bodhisattva, Bala-Lina Bodhisattva, Cāritra-Lina Bodhisattva, Bodhi-Lina Bodhisattva, and Jñāna-Lina Bodhisattva. The countries from which these Bodhisattvas came were: Priya-Prajñā World, Dhvaja-Prajñā World, Ratna-Prajñā World, Śreṣṭha-Prajñā World, Dīpa-Prajñā World, Vajra-Prajñā World, Sukha-Prajñā World, Āditya-Prajñā World, Śuddha-Prajñā World, and Brahma-Prajñā World. These Bodhisattvas each practiced pure Brahma-conduct (pure practice) under the Buddhas, namely: Nitya-Cakṣu Buddha, Anuttara-Cakṣu Buddha, Anāśraya-Cakṣu Buddha, Acala-Cakṣu Buddha, Divya-Cakṣu Buddha, Vimokṣa-Cakṣu Buddha, Satya-Cakṣu Buddha, Samjñā-Cakṣu Buddha, Uttama-Cakṣu Buddha, and Nīla-Cakṣu Buddha. Having arrived at the Buddha's place, these Bodhisattvas bowed at the Buddha's feet, and then, in the direction from which they came, each transformed a lion throne of mani-treasure, and sat in the lotus position on their seats. Just as in this world, the Bodhisattvas of the Yama Heaven (one of the six heavens of the desire realm) gathered; so it was in all worlds, and the names of those Bodhisattvas, worlds, and Tathagatas were all the same without difference.
At that time, the World-Honored One emitted hundreds of thousands of billions of lights of wondrous colors from his two feet, illuminating all the worlds in the ten directions; in the Yama Palace, the Buddha and the assembly all appeared.
At that time, Guṇḍa-Lina Bodhisattva, relying on the Buddha's majestic power, observed the ten directions and spoke in verse:
'The Buddha emits great light, universally illuminating the ten directions, All can see the honored one of gods and humans, understanding without obstruction. The Buddha sits in the Yama Palace, universally in the ten directions, This matter is very wondrous, rare in the world. The Yama Heaven King, praises the ten Tathagatas in verse, What is seen in this assembly, is the same everywhere.'
諸菩薩眾， 皆同我等名， 十方一切處， 演說無上法。 所從諸世界， 名號亦無別， 各于其佛所， 凈修于梵行。 彼諸如來等， 名號悉亦同， 國土皆豐樂， 神力悉自在。 十方一切處， 皆謂佛在此， 或見在人間， 或見住天宮。 如來普安住， 一切諸國土， 我等今見佛， 處此天宮殿。 昔發菩提愿， 普及十方界， 是故佛威力， 充遍難思議。 遠離世所貪， 具足無邊德， 故獲神通力， 眾生靡不見。 遊行十方界， 如空無所礙， 一身無量身， 其相不可得。 佛功德無邊， 云何可測知？ 無住亦無去， 普入於法界。」
爾時，慧林菩薩承佛威力，普觀十方而說頌言：
「世間大導師， 離垢無上尊， 不可思議劫， 難可得值遇。 佛放大光明， 世間靡不見， 為眾廣開演， 饒益諸群生。 如來出世間， 為世除癡冥， 如是世間燈， 希有難可見。 已修施戒忍， 精進及禪定， 般若波羅蜜， 以此照世間。 如來無與等， 求比不可得， 不了法真實， 無有能得見。 佛身及神通， 自在難思議， 無去亦無來， 說法
【現代漢語翻譯】 現代漢語譯本 諸位菩薩們，都與我們有著相同的名字，在十方一切世界，演說無上的佛法。 他們所來自的各個世界，名字也都沒有差別，各自在他們的佛陀那裡，清凈地修行著梵行。 那些如來（Tathagata，佛的稱號）等，名號也完全相同，他們的國土都非常富饒安樂，神力都非常自在。 十方一切世界，都認為佛陀在那裡，有的看見佛陀在人間，有的看見佛陀住在天宮。 如來普遍安住在一切國土，我們現在看見佛陀，就在這天宮殿中。 過去發下菩提大愿，普及到十方世界，所以佛陀的威力，充滿一切，難以思議。 遠離世俗的貪慾，具足無邊的功德，所以獲得神通之力，眾生沒有看不見的。 十方世界，如同虛空一樣沒有障礙，一個身體可以化現為無量身體，其真實相狀是不可得見的。 佛陀的功德無邊無際，怎麼可以測知呢？佛陀不住于任何地方，也沒有來去，普遍進入法界。 這時，慧林菩薩（Huilin Bodhisattva）承蒙佛陀的威神之力，普遍觀察十方世界，然後說頌道： 世間偉大的導師，遠離垢染的無上尊者，在不可思議的漫長劫數中，難以遇到。 佛陀放出大光明，世間沒有看不見的，為眾生廣泛開演佛法，饒益一切眾生。 如來出世，為世間除去愚癡和黑暗，這樣的世間明燈，稀有難得一見。 已經修習佈施、持戒、忍辱，精進和禪定，以及般若波羅蜜（Prajnaparamita，智慧到彼岸），用這些來照亮世間。 如來是無與倫比的，想要找到可以相比的，是不可能的，不瞭解法（Dharma，佛法）的真實，就沒有人能夠得見。 佛陀的身體和神通，自在而難以思議，沒有來也沒有去，說法
【English Translation】 English version All you Bodhisattvas, share the same names as us, expounding the unsurpassed Dharma in all directions and all worlds. The various worlds from which they come, their names are also without distinction, each cultivating pure Brahma conduct at their respective Buddhas' places. Those Tathagatas (Buddha's title) and others, their names are also completely the same, their lands are all very prosperous and peaceful, and their divine powers are all very free and at ease. In all directions and all worlds, it is thought that the Buddha is there, some see the Buddha in the human realm, and some see the Buddha dwelling in the heavenly palace. The Tathagata universally dwells in all lands, and we now see the Buddha, right here in this heavenly palace. In the past, they made the great Bodhi vow, extending to all directions and all worlds, therefore the Buddha's power, fills everything, and is inconceivable. They are far from worldly desires, possessing boundless merits, therefore they have obtained the power of supernatural abilities, and no sentient being does not see them. The ten directions of the world, are like empty space without obstruction, one body can manifest into countless bodies, and its true form is unattainable. The Buddha's merits are boundless and limitless, how can they be measured? The Buddha does not dwell in any place, nor does he come or go, he universally enters the Dharma realm. At that time, Huilin Bodhisattva, empowered by the Buddha's majestic power, universally observed the ten directions and then spoke in verse: The great teacher of the world, the unsurpassed honored one, free from defilement, is difficult to encounter in inconceivable long kalpas. The Buddha emits great light, and there is nothing in the world that does not see it, widely expounding the Dharma for sentient beings, benefiting all living beings. The Tathagata appears in the world, to remove ignorance and darkness from the world, such a lamp of the world, is rare and difficult to see. Having already cultivated giving, precepts, patience, diligence, and meditation, as well as Prajnaparamita (Perfection of Wisdom), using these to illuminate the world. The Tathagata is incomparable, and it is impossible to find a comparison, without understanding the truth of the Dharma, no one can see him. The Buddha's body and supernatural powers, are free and inconceivable, there is no coming or going, expounding the Dharma
度眾生。 若有得見聞， 清凈天人師， 永出諸惡趣， 舍離一切苦。 無量無數劫， 修習菩提行， 不能知此義， 不可得成佛。 不可思議劫， 供養無量佛， 若能知此義， 功德超于彼。 無量剎珍寶， 滿中施於佛， 不能知此義， 終不成菩提。」
爾時，勝林菩薩承佛威力，普觀十方而說頌言：
「譬如孟夏月， 空凈無雲曀， 赫日揚光暉， 十方靡不充。 其光無限量， 無有能測知， 有目斯尚然， 何況盲冥者。 諸佛亦如是， 功德無邊際， 不可思議劫， 莫能分別知。 諸法無來處， 亦無能作者， 無有所從生， 不可得分別。 一切法無來， 是故無有生， 以生無有故， 滅亦不可得。 一切法無生， 亦復無有滅， 若能如是解， 斯人見如來。 諸法無生故， 自性無所有， 如是分別知， 此人達深義。 以法無性故， 無有能了知， 如是解於法， 究竟無所解。 所說有生者， 以現諸國土， 能知國土性， 其心不迷惑。 世間國土性， 觀察悉如實， 若能於此知， 善說一切義。」
爾時，無畏林菩薩承佛威力，普觀十
【現代漢語翻譯】 現代漢語譯本 度化眾生。 如果有人能夠見到或聽聞，清凈的天人導師（指佛陀）， 他將永遠脫離各種惡道，捨棄一切痛苦。 即使經過無量無數劫的時間，修習菩提之道， 如果不能理解這個道理，就不能成就佛果。 即使在不可思議的劫數中，供養無量諸佛， 如果能夠理解這個道理，其功德將超越前者。 即使用無量佛土的珍寶，充滿其中來佈施諸佛， 如果不能理解這個道理，最終也不能成就菩提。
這時，勝林菩薩（菩薩名）承蒙佛陀的威神之力，普遍觀察十方世界，並說偈頌：
譬如盛夏時節，天空清凈沒有云霧遮蔽， 太陽放射出耀眼的光輝，照耀充滿十方世界。 太陽的光芒沒有障礙，也沒有人能夠測知其範圍， 有眼睛的人尚且如此，更何況是盲人呢？ 諸佛也是這樣，功德無邊無際， 即使經過不可思議的劫數，也不能完全分別瞭解。 一切法沒有來處，也沒有創造者， 沒有從哪裡產生，也不可分別說明。 一切法本來就沒有來，所以也沒有生， 因為沒有生，所以滅也無從談起。 一切法沒有生，也沒有滅， 如果能夠這樣理解，這個人就見到了如來（佛的稱號）。 因為諸法無生，所以自性空無所有， 如果能夠這樣分別理解，這個人就通達了甚深的道理。 因為法沒有自性，所以沒有能完全瞭解它的人， 如果這樣理解法，就達到了究竟無所理解的境界。 所說的有生，是因為顯現了各種國土， 如果能夠了解國土的本性，他的心就不會迷惑。 世間國土的本性，如果能夠如實地觀察， 如果能夠理解這些，就能善巧地解說一切道理。
這時，無畏林菩薩（菩薩名）承蒙佛陀的威神之力，普遍觀察十方
【English Translation】 English version To deliver sentient beings. If there are those who can see or hear, the pure teacher of gods and humans (referring to the Buddha), They will forever escape all evil realms, and abandon all suffering. Even after countless eons, practicing the path of Bodhi, If one cannot understand this principle, one cannot achieve Buddhahood. Even if in inconceivable eons, one makes offerings to countless Buddhas, If one can understand this principle, their merit will surpass the former. Even if one uses the treasures of countless Buddha lands, filling them to make offerings to the Buddhas, If one cannot understand this principle, one will ultimately not achieve Bodhi.
At that time, Bodhisattva Sheng Lin (name of a Bodhisattva), empowered by the Buddha's majestic power, universally observed the ten directions and spoke in verses:
Like the midsummer month, the sky is clear and without clouds, The sun emits dazzling light, illuminating and filling the ten directions. The sun's light has no obstruction, and no one can measure its extent, Those with eyes are still like this, how much more so for the blind? The Buddhas are also like this, their merits are boundless, Even after inconceivable eons, one cannot fully understand them. All dharmas have no origin, nor do they have a creator, They do not arise from anywhere, nor can they be explained separately. All dharmas originally have no coming, therefore there is no birth, Because there is no birth, therefore cessation is also not possible. All dharmas have no birth, nor do they have cessation, If one can understand this way, this person has seen the Tathagata (title of the Buddha). Because all dharmas are without birth, their self-nature is empty and without substance, If one can understand this way, this person has penetrated the profound meaning. Because dharmas have no self-nature, there is no one who can fully understand them, If one understands dharmas this way, one reaches the state of ultimately understanding nothing. The so-called birth is because various lands are manifested, If one can understand the nature of the lands, their mind will not be confused. The nature of the lands in the world, if one can observe them as they truly are, If one can understand these, one can skillfully explain all principles.
At that time, Bodhisattva Wu Wei Lin (name of a Bodhisattva), empowered by the Buddha's majestic power, universally observed the ten directions
方而說頌言：
「如來廣大身， 究竟於法界， 不離於此座， 而遍一切處。 若聞如是法， 恭敬信樂者， 永離三惡道， 一切諸苦難。 設往諸世界， 無量不可數， 專心欲聽聞， 如來自在力。 如是諸佛法， 是無上菩提， 假使欲暫聞， 無有能得者。 若有於過去， 信如是佛法， 已成兩足尊， 而作世間燈。 若有當得聞， 如來自在力， 聞已能生信， 彼亦當成佛。 若有于現在， 能信此佛法， 亦當成正覺， 說法無所畏。 無量無數劫， 此法甚難值， 若有得聞者， 當知本願力。 若有能受持， 如是諸佛法， 持已廣宣說， 此人當成佛。 況復勤精進， 堅固心不捨， 當知如是人， 決定成菩提。」
爾時，慚愧林菩薩承佛威力，普觀十方而說頌言：
「若人得聞是， 希有自在法， 能生歡喜心， 疾除疑惑網。 一切知見人， 自說如是言， 如來無不知， 是故難思議。 無有從無智， 而生於智慧， 世間常闇冥， 是故無能生。 如色及非色， 此二不為一， 智無智亦然， 其體各殊異。 如相與無相， 生死及涅槃，
【現代漢語翻譯】 現代漢語譯本 於是，佛陀以偈頌的形式說道： 『如來的身軀廣大無邊，究竟遍佈於法界（宇宙萬物存在的空間）， 雖然不離開這個座位，卻能遍及一切地方。 如果有人聽聞這樣的佛法，並以恭敬心信受和喜悅， 就能永遠脫離三惡道（地獄、餓鬼、畜生），以及一切痛苦和災難。 假設前往無數不可計量的世界， 一心想要聽聞如來（佛陀）的自在力量。 這樣的諸佛之法，是無上的菩提（覺悟）， 即使只是想暫時聽聞，也沒有人能夠輕易得到。 如果有人在過去，相信這樣的佛法， 就已經成就了具足智慧和福德的尊者，成為世間的明燈。 如果有人將來能夠聽聞如來的自在力量， 聽聞后能夠生起信心，那他也將成就佛果。 如果有人在現在，能夠相信這佛法， 也將成就正覺（完全的覺悟），說法時無所畏懼。 在無量無數的劫（極長的時間單位）中，此法非常難得值遇， 如果有人能夠聽聞，應當知道這是本願（最初的誓願）的力量。 如果有人能夠接受並奉持這樣的諸佛之法， 奉持之後還能廣為宣說，這個人也將成就佛果。 更何況是勤奮精進，心志堅定不放棄的人， 應當知道這樣的人，必定能夠成就菩提（覺悟）。』
這時，慚愧林菩薩（一位菩薩的名稱）承蒙佛陀的威神之力，普遍觀察十方世界，並以偈頌說道： 『如果有人能夠聽聞這稀有自在的佛法， 能夠生起歡喜心，就能迅速消除疑惑的羅網。 一切具有智慧和見解的人，都這樣說： 如來沒有不知道的，所以是難以思議的。 沒有從無知中產生智慧的道理， 世間常常處於黑暗之中，所以無法產生智慧。 就像有形之物和無形之物，這兩者不是一體的， 智慧和無知也是如此，它們的本體各自不同。 就像有相和無相，生死和涅槃（解脫）一樣，
【English Translation】 English version Then, the Buddha spoke in verses, saying: 'The Tathagata's (Buddha's) vast body, ultimately pervades the Dharma realm (the space where all things exist), Without leaving this seat, it extends to all places. If one hears such Dharma, and with reverence believes and rejoices, They will forever be free from the three evil paths (hell, hungry ghosts, animals), and all suffering and calamities. Suppose one travels to countless immeasurable worlds, With a focused mind desiring to hear the Tathagata's (Buddha's) power of freedom. Such Dharma of all Buddhas, is the unsurpassed Bodhi (enlightenment), Even if one wishes to hear it briefly, no one can easily obtain it. If someone in the past, believed in such Dharma, They have already become a venerable one with wisdom and merit, a lamp in the world. If someone in the future can hear the Tathagata's power of freedom, Having heard it, if they can generate faith, they too will attain Buddhahood. If someone in the present, can believe in this Dharma, They will also attain perfect enlightenment, and speak the Dharma without fear. In countless immeasurable kalpas (extremely long time units), this Dharma is very difficult to encounter, If one can hear it, one should know it is the power of the original vow (initial aspiration). If one can accept and uphold such Dharma of all Buddhas, And after upholding it, widely proclaim it, this person will also attain Buddhahood. How much more so for those who are diligent and persevering, with a firm mind that does not give up, One should know that such a person, will definitely attain Bodhi (enlightenment).'
At that time, the Bodhisattva Shame-Forest (a Bodhisattva's name), empowered by the Buddha's majestic power, universally observed the ten directions and spoke in verses: 'If one can hear this rare and free Dharma, And can generate a joyful mind, they can quickly remove the net of doubts. All those with wisdom and insight, say this: The Tathagata has nothing that he does not know, therefore he is inconceivable. There is no principle of wisdom arising from ignorance, The world is often in darkness, therefore wisdom cannot arise. Just as form and formlessness, these two are not one, Wisdom and ignorance are also like this, their essence is different. Just like form and formlessness, birth and death, and Nirvana (liberation),
分別各不同， 智無智如是。 世界始成立， 無有敗壞相， 智無智亦然， 二相非一時。 如菩薩初心， 不與後心俱， 智無智亦然， 二心不同時。 譬如諸識身， 各各無和合， 智無智如是， 究竟無和合。 如阿伽陀藥， 能滅一切毒， 有智亦如是， 能滅于無智。 如來無有上， 亦無與等者， 一切無能比， 是故難值遇。」
爾時，精進林菩薩承佛威力，普觀十方而說頌言：
「諸法無差別， 無有能知者， 唯佛與佛知， 智慧究竟故。 如金與金色， 其性無差別， 法非法亦然， 體性無有異。 眾生非眾生， 二俱無真實， 如是諸法性， 實義俱非有。 譬如未來世， 無有過去相， 諸法亦如是， 無有一切相。 譬如生滅相， 種種皆非實， 諸法亦復然， 自性無所有。 涅槃不可取， 說時有二種， 諸法亦復然， 分別有殊異。 如依所數物， 而有于能數， 彼性無所有， 如是了知法。 譬如算數法， 增一至無量， 數法無體性， 智慧故差別。 譬如諸世間， 劫燒有終盡， 虛空無損敗， 佛智亦如是。 如十方眾生，
【現代漢語翻譯】 現代漢語譯本 各自的差別各不相同，有智慧和沒有智慧就是這樣。 世界開始形成時，沒有敗壞的現象，有智慧和沒有智慧也是這樣，這兩種狀態不會同時存在。 如同菩薩最初發心，不會與後來的心同時存在，有智慧和沒有智慧也是這樣，兩種心不會同時存在。 譬如各種意識的集合體，各自之間沒有融合，有智慧和沒有智慧也是這樣，最終不會融合。 如同阿伽陀藥（一種能解百毒的藥），能消除一切毒素，有智慧也是這樣，能消除沒有智慧。 如來（佛的稱號）沒有比他更高的，也沒有與他同等的，一切都無法與他相比，所以很難遇到。
這時，精進林菩薩（菩薩名）承蒙佛的威神之力，普遍觀察十方世界，說了以下偈頌：
諸法的本質沒有差別，沒有能真正瞭解它們的人，只有佛與佛之間才能瞭解，因為他們的智慧達到了究竟。 如同黃金和金子的顏色，它們的本質沒有差別，法（佛法）和非法（非佛法）也是這樣，它們的本體沒有不同。 眾生和非眾生，兩者都沒有真實的自性，諸法的本性也是這樣，它們的真實意義都是不存在的。 譬如未來的世界，沒有過去的樣子，諸法也是這樣，沒有一切固定的相狀。 譬如生滅的現象，種種都是不真實的，諸法也是這樣，它們的自性本來就是空無所有。 涅槃（佛教的最高境界）是不可執取的，說的時候有能取和所取兩種，諸法也是這樣，分別來看有各種不同。 如同依靠被數的事物，才有了能數的事物，它們的本性都是空無的，這樣去了解諸法。 譬如算數的方法，從一增加到無量，數的方法本身沒有實體，因為智慧的差別才有了不同。 譬如世間的一切，在劫火燃燒時會有終結，虛空不會有損壞，佛的智慧也是這樣。 如同十方世界的眾生，
【English Translation】 English version Their differences are distinct, such is the case with wisdom and non-wisdom. When the world begins to form, there is no sign of decay; so it is with wisdom and non-wisdom, these two states do not exist simultaneously. Just as a Bodhisattva's initial aspiration does not coexist with later aspirations, so it is with wisdom and non-wisdom; the two minds do not exist at the same time. Like the aggregates of consciousness, each is not combined with the others, so it is with wisdom and non-wisdom; ultimately, they do not combine. Like the Agada medicine (a medicine that can cure all poisons), which can eliminate all poisons, so it is with wisdom, which can eliminate non-wisdom. The Tathagata (an epithet of the Buddha) has no superior, nor is there anyone equal to him; nothing can compare to him, therefore he is difficult to encounter.
At that time, Bodhisattva Jinjilin (a Bodhisattva's name), empowered by the Buddha's majestic power, surveyed the ten directions and spoke the following verses:
The nature of all dharmas (teachings) is without difference, and there is no one who can truly know them; only Buddhas know Buddhas, because their wisdom is ultimate. Like gold and the color of gold, their nature is without difference; so it is with dharma (Buddhist teachings) and non-dharma (non-Buddhist teachings), their essence is not different. Sentient beings and non-sentient beings, both are without true reality; such is the nature of all dharmas, their true meaning is non-existent. Like the future world, which has no past form, so it is with all dharmas, which have no fixed characteristics. Like the phenomena of arising and ceasing, all are unreal; so it is with all dharmas, their self-nature is originally empty. Nirvana (the highest state in Buddhism) is not something to be grasped; when spoken of, there are two aspects: the grasper and the grasped; so it is with all dharmas, which have various differences when viewed separately. Just as there are numbers because of the things being counted, their nature is empty; understand dharmas in this way. Like the method of counting, increasing from one to infinity, the method of counting itself has no substance; it is because of the difference in wisdom that there are distinctions. Like all things in the world, which come to an end when the kalpa (cosmic cycle) is burned, space is not destroyed; so it is with the wisdom of the Buddha. Like the sentient beings in the ten directions,
各取虛空相， 諸佛亦如是， 世間妄分別。」
爾時，力林菩薩承佛威力，普觀十方而說頌言：
「一切眾生界， 皆在三世中， 三世諸眾生， 悉住五蘊中。 諸蘊業為本， 諸業心為本， 心法猶如幻， 世間亦如是。 世間非自作， 亦復非他作， 而其得有成， 亦復得有壞。 世間雖有成， 世間雖有壞， 了達世間者， 此二不應說。 云何為世間？ 云何非世間？ 世間非世間， 但是名差別。 三世五蘊法， 說名為世間， 彼滅非世間， 如是但假名。 云何說諸蘊？ 諸蘊有何性？ 蘊性不可滅， 是故說無生。 分別此諸蘊， 其性本空寂， 空故不可滅， 此是無生義。 眾生既如是， 諸佛亦復然， 佛及諸佛法， 自性無所有。 能知此諸法， 如實不顛倒， 一切知見人， 常見在其前。」
爾時，行林菩薩承佛威力，普觀十方而說頌言：
「譬如十方界， 一切諸地種， 自性無所有， 無處不周遍。 佛身亦如是， 普遍諸世界， 種種諸色相， 無主無來處。 但以諸業故， 說名為眾生， 亦不離眾生， 而有業可得。 業性本空寂
【現代漢語翻譯】 現代漢語譯本 『各自執取虛空的表象，諸佛也是如此，世間的種種都是虛妄的分別。』
當時，力林菩薩（Lìlín Púsà，意為具有力量的森林菩薩）承蒙佛陀的威神之力，遍觀十方世界，說了以下偈頌：
『一切眾生的境界，都存在於過去、現在、未來三世之中，三世的一切眾生，都安住於色、受、想、行、識五蘊之中。 諸蘊以業為根本，諸業以心為根本，心法猶如幻象，世間也是如此。 世間不是自己產生的，也不是由他者產生的，但它卻能形成，也能壞滅。 世間雖然有形成，世間雖然有壞滅，了達世間真相的人，不應執著于這兩種說法。 什麼是世間？什麼不是世間？世間與非世間，只是名稱上的差別。 過去、現在、未來三世的五蘊之法，被稱為世間，它們的滅盡則不是世間，這些都只是假名而已。 如何解釋諸蘊？諸蘊具有什麼性質？蘊的性質是不可滅的，所以說它是無生的。 分別這些諸蘊，它們的本性是空寂的，因為空所以不可滅，這就是無生的含義。 眾生既然如此，諸佛也是如此，佛陀以及佛法，其自性都是空無所有的。 能夠如實不顛倒地了知這些法，一切具有真知灼見的人，常常能見到真理在眼前。』
當時，行林菩薩（Xínglín Púsà，意為行為的森林菩薩）承蒙佛陀的威神之力，遍觀十方世界，說了以下偈頌：
『譬如十方世界，一切的土地種類，其自性都是空無所有的，無處不周遍。 佛身也是如此，普遍存在於各個世界，呈現出種種不同的色相，沒有主宰，也沒有來處。 只是因為諸業的緣故，才被稱為眾生，但業也不離眾生而存在。 業的本性是空寂的，
【English Translation】 English version 'Each grasps at the appearance of emptiness, the Buddhas are also like this, the world's distinctions are all false.'
At that time, the Bodhisattva Lìlín (Power Forest Bodhisattva) received the Buddha's majestic power, and, observing all directions, spoke the following verses:
'The realms of all sentient beings are within the three periods of time, past, present, and future. All sentient beings in the three periods of time dwell within the five aggregates of form, feeling, perception, mental formations, and consciousness. The aggregates are rooted in karma, karma is rooted in the mind, the mind is like an illusion, and so is the world. The world is not self-created, nor is it created by another, yet it comes into being and also decays. Though the world comes into being, and though the world decays, those who understand the world should not cling to these two views. What is the world? What is not the world? The world and non-world are merely differences in name. The five aggregates of the three periods of time are called the world, their cessation is not the world, these are just provisional names. How are the aggregates explained? What is the nature of the aggregates? The nature of the aggregates is indestructible, therefore it is said to be unborn. Analyzing these aggregates, their nature is fundamentally empty and still, because of emptiness they cannot be destroyed, this is the meaning of unborn. As sentient beings are, so are the Buddhas, the Buddhas and the Buddha's teachings, their self-nature is without any substance. Those who can know these dharmas as they truly are, without distortion, all those with true insight, constantly see the truth before them.'
At that time, the Bodhisattva Xínglín (Action Forest Bodhisattva) received the Buddha's majestic power, and, observing all directions, spoke the following verses:
'Like the ten directions, all the kinds of earth, their self-nature is without any substance, and they pervade everywhere. The Buddha's body is also like this, pervading all worlds, manifesting various forms and appearances, without a master, and without a place of origin. It is only because of karma that they are called sentient beings, but karma does not exist apart from sentient beings. The nature of karma is fundamentally empty and still,
， 眾生所依止， 普作眾色相， 亦復無來處。 如是諸色相， 業力難思議， 了達其根本， 于中無所見。 佛身亦如是， 不可得思議， 種種諸色相， 普現十方剎。 身亦非是佛， 佛亦非是身， 但以法為身， 通達一切法。 若能見佛身， 清凈如法性， 此人于佛法， 一切無疑惑。 若見一切法， 本性如涅槃， 是則見如來， 究竟無所住。 若修習正念， 明瞭見正覺， 無相無分別， 是名法王子。」
爾時，覺林菩薩承佛威力，遍觀十方而說頌言：
「譬如工畫師， 分佈諸彩色， 虛妄取異相， 大種無差別。 大種中無色， 色中無大種， 亦不離大種， 而有色可得。 心中無彩畫， 彩畫中無心， 然不離於心， 有彩畫可得。 彼心恒不住， 無量難思議， 示現一切色， 各各不相知。 譬如工畫師， 不能知自心， 而由心故畫， 諸法性如是。 心如工畫師， 能畫諸世間， 五蘊悉從生， 無法而不造。 如心佛亦爾， 如佛眾生然， 應知佛與心， 體性皆無盡。 若人知心行， 普造諸世間， 是人則見佛， 了佛真實性。
【現代漢語翻譯】 現代漢語譯本：眾生所依賴的，普遍顯現各種色相，也沒有來處。 這些色相，是業力不可思議的結果，如果能瞭解它們的根本，就會發現其中什麼都沒有。 佛的身相也是如此，不可思議，顯現種種色相，普遍出現在十方世界。 身相不是佛，佛也不是身相，只是以法為身，通達一切法。 如果能見到佛的身相，清凈如法性（dharma-nature），這個人對於佛法，就不會有任何疑惑。 如果能見到一切法的本性如涅槃（nirvana），那就是見到了如來（Tathagata），最終無所執著。 如果修習正念，明瞭地見到正覺（samyak-sambodhi），無相無分別，這就是所謂的法王子（dharma-kumara）。』
這時，覺林菩薩（Jue Lin Bodhisattva）承佛的威神力，遍觀十方而說偈頌：
『譬如畫師，分佈各種色彩，虛妄地取各種不同的形象，但四大種（mahābhūta）並沒有差別。 四大種中沒有顏色，顏色中也沒有四大種，但也不能離開四大種，而有顏色可以得到。 心中沒有彩畫，彩畫中也沒有心，但不能離開心，而有彩畫可以得到。 心恒常不住，無量難以思議，顯現一切顏色，各自互不相知。 譬如畫師，不能瞭解自己的心，但卻由心而作畫，諸法的本性也是如此。 心就像畫師，能畫出各種世間，五蘊（skandha）都由此而生，沒有什麼是它不能創造的。 心如佛也是如此，如佛眾生也是如此，應當知道佛與心，其體性都是無盡的。 如果有人知道心行，普遍創造各種世間，這個人就能見到佛，瞭解佛的真實本性。』
【English Translation】 English version: That which beings rely on, universally manifests all kinds of forms, yet has no origin. These forms are the result of inconceivable karmic power; if one understands their root, one will find nothing within them. The body of the Buddha is also like this, inconceivable, manifesting various forms, appearing universally in the ten directions. The body is not the Buddha, and the Buddha is not the body; it is only through the Dharma that one becomes the body, understanding all dharmas. If one can see the Buddha's body, pure like the dharma-nature, this person will have no doubts about the Buddha's teachings. If one can see that the nature of all dharmas is like nirvana, then one has seen the Tathagata, ultimately without any attachment. If one cultivates right mindfulness, clearly seeing right enlightenment, without form or discrimination, this is called a dharma-kumara.』
At that time, Bodhisattva Jue Lin, empowered by the Buddha's spiritual might, surveyed the ten directions and spoke in verse:
'Like a painter, distributing various colors, falsely taking on different appearances, but the great elements (mahābhūta) have no difference. Within the great elements there is no color, and within color there are no great elements, yet one cannot be apart from the great elements to obtain color. Within the mind there is no painting, and within the painting there is no mind, yet one cannot be apart from the mind to obtain a painting. The mind is constantly un-abiding, immeasurable and inconceivable, manifesting all colors, each not knowing the other. Like a painter, unable to know his own mind, yet painting because of the mind, the nature of all dharmas is like this. The mind is like a painter, able to paint all worlds; the five aggregates (skandha) all arise from it, there is nothing it does not create. The mind is like the Buddha, and the Buddha is like sentient beings; one should know that the nature of the Buddha and the mind are both endless. If a person knows the workings of the mind, universally creating all worlds, this person will see the Buddha and understand the true nature of the Buddha.'
心不住于身， 身亦不住心， 而能作佛事， 自在未曾有。 若人慾了知， 三世一切佛， 應觀法界性， 一切唯心造。」
爾時，智林菩薩承佛威力，普觀十方而說頌言：
「所取不可取， 所見不可見， 所聞不可聞， 一心不思議。 有量及無量， 二俱不可取， 若有人慾取， 畢竟無所得。 不應說而說， 是為自欺誑， 己事不成就， 不令眾歡喜。 有欲贊如來， 無邊妙色身， 盡于無數劫， 無能盡稱述。 譬如隨意珠， 能現一切色， 無色而現色， 諸佛亦如是。 又如凈虛空， 非色不可見， 雖現一切色， 無能見空者。 諸佛亦如是， 普現無量色， 非心所行處， 一切莫能睹。 雖聞如來聲， 音聲非如來， 亦不離於聲， 能知正等覺。 菩提無來去， 離一切分別， 云何於是中， 自言能得見？ 諸佛無有法， 佛於何有說？ 但隨其自心， 謂說如是法。」
十行品第二十一之一
爾時，功德林菩薩承佛神力，入菩薩善思惟三昧。入是三昧已，十方各過萬佛剎微塵數世界外，有萬佛剎微塵數諸佛，皆號：功德林，而現其前，告功德林菩薩言
【現代漢語翻譯】 現代漢語譯本 『心』不住在『身』上，『身』也不住在『心』上，卻能成就佛的事業，如此自在是前所未有的。 如果有人想要了解過去、現在、未來一切諸佛，應當觀察法界的本性，一切都是由心所造。
這時，智林菩薩（智林，菩薩名）承蒙佛的威神之力，普遍觀察十方世界，並說偈頌道：
所執取的並非真實可取，所見到的並非真實可見，所聽到的並非真實可聞，一心不可思議。 有量和無量，這兩種都不可執取，如果有人想要執取，最終將一無所得。 不應該說而說，這是自欺欺人，自己的事情不能成就，也不能使大眾歡喜。 如果有人想要讚美如來（如來，佛的十號之一）無邊美妙的色身，即使窮盡無數劫的時間，也無法完全稱述。 譬如如意寶珠，能顯現一切顏色，本身無色卻能顯現顏色，諸佛也是如此。 又如清凈的虛空，雖然不是顏色卻可以被看見，雖然顯現一切顏色，卻沒有人能看見虛空本身。 諸佛也是如此，普遍顯現無量的色相，不是心所能到達的地方，一切都無法看見。 雖然聽聞如來的聲音，聲音並非如來本身，但也不離於聲音，能知曉正等覺（正等覺，佛的智慧）。 菩提（菩提，覺悟的智慧）沒有來去，遠離一切分別，怎麼能在這裡，自稱能夠看見呢？ 諸佛沒有固定的法，佛又在哪裡有所說法呢？只是隨著眾生各自的心意，說出這樣的法。
《十行品》第二十一之一
這時，功德林菩薩（功德林，菩薩名）承蒙佛的神力，進入菩薩善思惟三昧（三昧，禪定）。進入此三昧后，在十方各超過萬佛剎微塵數世界之外，有萬佛剎微塵數諸佛，都名為『功德林』，顯現在他面前，告訴功德林菩薩說：
【English Translation】 English version 'The mind' does not dwell in the 'body', and the 'body' does not dwell in the 'mind', yet it can accomplish the deeds of a Buddha, such freedom is unprecedented. If one wishes to understand all the Buddhas of the past, present, and future, one should observe the nature of the Dharma realm, everything is created by the mind.
At that time, Bodhisattva Zhilin (Zhilin, name of a Bodhisattva), empowered by the Buddha's majestic power, universally observed the ten directions and spoke in verse:
What is grasped cannot be truly grasped, what is seen cannot be truly seen, what is heard cannot be truly heard, the one mind is inconceivable. The finite and the infinite, both are not to be grasped, if one tries to grasp, ultimately nothing will be gained. To speak when one should not speak is self-deception, one's own affairs will not be accomplished, nor will one bring joy to the assembly. If one wishes to praise the Tathagata's (Tathagata, one of the ten epithets of a Buddha) boundless and wondrous form, even after countless eons, one cannot fully describe it. It is like a wish-fulfilling jewel, which can manifest all colors, though itself colorless, it can manifest colors, so are the Buddhas. It is also like the pure void, though not a color, it can be seen, though it manifests all colors, no one can see the void itself. So are the Buddhas, universally manifesting boundless forms, not a place where the mind can reach, all cannot see it. Though one hears the voice of the Tathagata, the voice is not the Tathagata, yet it is not separate from the voice, one can know the Samyak-sambuddha (Samyak-sambuddha, the wisdom of a Buddha). Bodhi (Bodhi, the wisdom of enlightenment) has no coming or going, it is separate from all discriminations, how can one, in this, claim to be able to see it? The Buddhas have no fixed Dharma, where does the Buddha have anything to say? It is only according to the minds of beings that such Dharma is spoken.
Chapter Twenty-one, Part One of the Ten Practices
At that time, Bodhisattva Gongdelin (Gongdelin, name of a Bodhisattva), empowered by the Buddha's divine power, entered the Samadhi (Samadhi, meditative state) of the Bodhisattva's Good Contemplation. Having entered this Samadhi, beyond the number of worlds equal to the dust particles of a myriad of Buddha-lands in each of the ten directions, there were Buddhas equal to the dust particles of a myriad of Buddha-lands, all named 'Gongdelin', appearing before him, and they said to Bodhisattva Gongdelin:
：
「善哉！佛子！乃能入此善思惟三昧。善男子！此是十方各萬佛剎微塵數同名諸佛共加於汝，亦是毗盧遮那如來往昔願力、威神之力，及諸菩薩眾善根力，令汝入是三昧而演說法。為增長佛智故，深入法界故，了知眾生界故，所入無礙故，所行無障故，得無量方便故，攝取一切智性故，覺悟一切諸法故，知一切諸根故，能持說一切法故，所謂：發起諸菩薩十種行。善男子！汝當承佛威神之力而演此法。」
是時，諸佛即與功德林菩薩無礙智、無著智、無斷智、無師智、無癡智、無異智、無失智、無量智、無勝智、無懈智、無奪智。何以故？此三昧力，法如是故。
爾時，諸佛各申右手，摩功德林菩薩頂。時，功德林菩薩即從定起，告諸菩薩言：
「佛子！菩薩行不可思議，與法界、虛空界等。何以故？菩薩摩訶薩學三世諸佛而修行故。佛子！何等是菩薩摩訶薩行？佛子！菩薩摩訶薩有十種行，三世諸佛之所宣說。何等為十？一者歡喜行，二者饒益行，三者無違逆行，四者無屈橈行，五者無癡亂行，六者善現行，七者無著行，八者難得行，九者善法行，十者真實行；是為十。
「佛子！何等為菩薩摩訶薩歡喜行？佛子！此菩薩為大施主，凡所有物悉能惠施；其心平等，無有悔吝，不
【現代漢語翻譯】 現代漢語譯本： 『太好了！佛子！你能夠進入這種善思惟三昧（一種禪定狀態）。善男子！這是十方各個如微塵數般多的佛剎中，同名的諸佛共同加持於你，也是毗盧遮那如來（宇宙的法身佛）往昔的願力、威神之力，以及諸菩薩眾的善根之力，使你進入這種三昧而演說佛法。爲了增長佛的智慧，深入法界（宇宙的真理），了知眾生界（所有生命的存在），所入之處無所障礙，所行之處無所阻礙，獲得無量的方便法門，攝取一切智慧的本質，覺悟一切諸法，瞭解一切眾生的根性，能夠持說一切佛法。這就是說：發起諸菩薩的十種修行。善男子！你應該承蒙佛的威神之力來演說此法。』 這時，諸佛即給予功德林菩薩無礙智（沒有障礙的智慧）、無著智（不執著的智慧）、無斷智（沒有斷滅的智慧）、無師智（不需要老師的智慧）、無癡智（沒有愚癡的智慧）、無異智（沒有差異的智慧）、無失智（沒有缺失的智慧）、無量智（無量的智慧）、無勝智（沒有勝負的智慧）、無懈智（沒有懈怠的智慧）、無奪智（沒有被奪取的智慧）。為什麼呢？因為這種三昧的力量，法就是這樣的。 這時，諸佛各自伸出右手，摩功德林菩薩的頭頂。這時，功德林菩薩即從禪定中起身，告訴諸菩薩說： 『佛子！菩薩的修行不可思議，與法界、虛空界相等。為什麼呢？因為菩薩摩訶薩（偉大的菩薩）學習三世諸佛（過去、現在、未來）而修行。佛子！什麼是菩薩摩訶薩的修行呢？佛子！菩薩摩訶薩有十種修行，是三世諸佛所宣說的。是哪十種呢？第一是歡喜行，第二是饒益行，第三是無違逆行，第四是無屈橈行，第五是無癡亂行，第六是善現行，第七是無著行，第八是難得行，第九是善法行，第十是真實行；這就是十種修行。 『佛子！什麼是菩薩摩訶薩的歡喜行呢？佛子！這位菩薩是大施主，凡是所有的東西都能夠佈施；他的心平等，沒有後悔和吝嗇，不
【English Translation】 English version: 'Excellent! Son of Buddha! You are able to enter this Samadhi (a state of meditative consciousness) of good contemplation. Good man! This is due to the combined blessings of countless Buddhas, as numerous as dust particles in each of the ten directions' Buddha-lands, who share the same name; it is also due to the past vows and the power of the majestic spirit of Vairocana Tathagata (the cosmic Buddha), and the power of the good roots of all the Bodhisattvas, enabling you to enter this Samadhi and expound the Dharma. It is for the sake of increasing the wisdom of the Buddha, for deeply entering the Dharma realm (the truth of the universe), for understanding the realm of sentient beings (all living beings), so that there is no obstruction in what is entered, no hindrance in what is practiced, to obtain immeasurable skillful means, to gather the essence of all wisdom, to awaken to all Dharmas, to know all the roots of sentient beings, and to be able to uphold and expound all Dharmas. That is to say: to initiate the ten practices of all Bodhisattvas. Good man! You should rely on the power of the Buddha's majestic spirit to expound this Dharma.' At that time, all the Buddhas immediately bestowed upon Bodhisattva Merit Forest unobstructed wisdom, non-attachment wisdom, non-cessation wisdom, teacherless wisdom, non-delusion wisdom, non-difference wisdom, non-loss wisdom, immeasurable wisdom, unsurpassed wisdom, non-laziness wisdom, and non-deprivation wisdom. Why? Because of the power of this Samadhi, the Dharma is such. At that time, each of the Buddhas extended their right hand and stroked the crown of Bodhisattva Merit Forest. Then, Bodhisattva Merit Forest arose from Samadhi and said to all the Bodhisattvas: 'Sons of Buddha! The practice of a Bodhisattva is inconceivable, equal to the Dharma realm and the space realm. Why? Because Bodhisattva Mahasattvas (great Bodhisattvas) learn from and practice like the Buddhas of the three times (past, present, and future). Sons of Buddha! What is the practice of a Bodhisattva Mahasattva? Sons of Buddha! Bodhisattva Mahasattvas have ten practices, which are expounded by the Buddhas of the three times. What are the ten? First is the Joyful Practice, second is the Beneficial Practice, third is the Non-Contradictory Practice, fourth is the Non-Submissive Practice, fifth is the Non-Deluded Practice, sixth is the Well-Manifested Practice, seventh is the Non-Attachment Practice, eighth is the Difficult-to-Obtain Practice, ninth is the Good Dharma Practice, and tenth is the True Practice; these are the ten practices.' 'Sons of Buddha! What is the Joyful Practice of a Bodhisattva Mahasattva? Sons of Buddha! This Bodhisattva is a great giver, able to give away all possessions; their mind is equal, without regret or stinginess, not
望果報，不求名稱，不貪利養；但為救護一切眾生，攝受一切眾生，饒益一切眾生；為學習諸佛本所修行，憶念諸佛本所修行，愛樂諸佛本所修行，清凈諸佛本所修行，增長諸佛本所修行，住持諸佛本所修行，顯現諸佛本所修行，演說諸佛本所修行，令諸眾生離苦得樂。佛子！菩薩摩訶薩修此行時，令一切眾生歡喜愛樂；隨諸方土有貧乏處，以願力故，往生於彼，豪貴大富，財寶無盡。假使于唸唸中，有無量無數眾生詣菩薩所，白言：『仁者！我等貧乏，靡所資贍，饑羸困苦，命將不全。唯愿慈哀，施我身肉，令我得食，以活其命！』爾時，菩薩即便施之，令其歡喜，心得滿足。如是無量百千眾生而來乞求，菩薩于彼，曾無退怯，但更增長慈悲之心。以是眾生咸來乞求，菩薩見之，倍復歡喜，作如是念：『我得善利！此等眾生是我福田、是我善友，不求不請而來教我入佛法中。我今應當如是修學，不違一切眾生之心。』又作是念：『愿我已作、現作、當作所有善根，令我未來於一切世界、一切眾生中受廣大身，以是身肉，充足一切饑苦眾生。乃至若有一小眾生未得飽足，愿不捨命，所割身肉，亦無有盡。以此善根，愿得阿耨多羅三藐三菩提，證大涅槃；愿諸眾生食我肉者，亦得阿耨多羅三藐三菩提，獲平等智，具諸佛
法，廣作佛事，乃至入于無餘涅槃。若一眾生心不滿足，我終不證阿耨多羅三藐三菩提。』菩薩如是利益眾生而無我想、眾生想、有想、命想、種種想、補伽羅想、人想、摩納婆想、作者想、受者想。但觀法界、眾生界，無邊際法、空法、無所有法、無相法、無體法、無處法、無依法、無作法。作是觀時，不見自身，不見施物，不見受者，不見福田，不見業，不見報，不見果，不見大果，不見小果。爾時，菩薩觀去、來、今一切眾生所受之身尋即壞滅，便作是念：『奇哉！眾生愚癡無智，于生死內受無數身，危脆不停，速歸壞滅。若已壞滅，若今壞滅，若當壞滅，而不能以不堅固身求堅固身。我當盡學諸佛所學，證一切智，知一切法，為諸眾生說三世平等、隨順寂靜、不壞法性，令其永得安隱快樂。』佛子！是名菩薩摩訶薩第一歡喜行。
「佛子！何等為菩薩摩訶薩饒益行？此菩薩護持凈戒，於色、聲、香、味、觸，心無所著，亦為眾生如是宣說；不求威勢，不求種族，不求富饒，不求色相，不求王位，如是一切皆無所著，但堅持凈戒，作如是念：『我持凈戒，必當舍離一切纏縛、貪求、熱惱、諸難、逼迫、譭謗、亂濁，得佛所贊平等正法。』佛子！菩薩如是持凈戒時，於一日中，假使無數百千億那由他諸大惡
【現代漢語翻譯】 現代漢語譯本：『我將以佛法廣行佛事，直至進入無餘涅槃（完全寂滅的境界）。如果有一個眾生的心沒有得到滿足，我終究不會證得阿耨多羅三藐三菩提（無上正等正覺）。』菩薩如此利益眾生，卻不執著於我相、眾生相、有相、命相、種種相、補伽羅相（補特伽羅，指人）、人相、摩納婆相（摩納婆，指人）、作者相、受者相。只是觀察法界（一切法的總和）、眾生界（一切眾生的總和），它們是無邊際的法、空法、無所有法、無相法、無體法、無處法、無依法、無作法。當這樣觀察時，他看不到自身，看不到施捨的物品，看不到接受者，看不到福田（指能產生福報的場所或對像），看不到業（行為），看不到報（果報），看不到果，看不到大果，看不到小果。那時，菩薩觀察過去、現在、未來一切眾生所受的身體，都將迅速壞滅，於是他這樣想：『真是奇特！眾生愚癡無智，在生死輪迴中承受無數的身體，這些身體脆弱而不停歇，迅速歸於壞滅。無論是已經壞滅的，還是正在壞滅的，還是將要壞滅的，他們都不能用這不堅固的身體去追求堅固的身體。我應當盡力學習諸佛所學，證得一切智，瞭解一切法，為眾生宣說三世（過去、現在、未來）平等、隨順寂靜、不壞的法性，使他們永遠得到安穩快樂。』佛子！這稱為菩薩摩訶薩（大菩薩）的第一歡喜行。 『佛子！什麼是菩薩摩訶薩的饒益行？這位菩薩護持清凈的戒律，對於色、聲、香、味、觸，內心沒有執著，也為眾生如此宣說；不追求威勢，不追求種族，不追求富饒，不追求美貌，不追求王位，對於這一切都沒有執著，只是堅持清凈的戒律，這樣想：『我持守清凈的戒律，必定能夠舍離一切纏縛、貪求、熱惱、各種災難、逼迫、譭謗、混亂，得到佛所讚歎的平等正法。』佛子！菩薩如此持守清凈戒律時，即使在一天之中，有無數百千億那由他（極大的數量單位）的各種大惡
【English Translation】 English version: 'I will extensively perform Buddha's work through the Dharma, until entering into Nirvana without remainder (the state of complete extinction). If the mind of even one sentient being is not satisfied, I will ultimately not attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment).' The Bodhisattva benefits sentient beings in this way, yet he does not cling to the notion of self, the notion of sentient beings, the notion of existence, the notion of life, various notions, the notion of pugala (person), the notion of man, the notion of manava (man), the notion of doer, the notion of receiver. He only observes the Dharma realm (the totality of all dharmas), the sentient being realm (the totality of all sentient beings), which are boundless dharmas, empty dharmas, dharmas of non-existence, formless dharmas, substance-less dharmas, placeless dharmas, dharmas without reliance, and dharmas without action. When observing in this way, he does not see himself, does not see the object of giving, does not see the receiver, does not see the field of merit (referring to the place or object that generates merit), does not see karma (action), does not see retribution (consequence), does not see fruit, does not see great fruit, does not see small fruit. At that time, the Bodhisattva observes that the bodies received by all sentient beings in the past, present, and future will quickly perish, and then he thinks: 'How amazing! Sentient beings are foolish and ignorant, enduring countless bodies in the cycle of birth and death. These bodies are fragile and unceasing, quickly returning to destruction. Whether they have already perished, are perishing now, or will perish in the future, they cannot use these impermanent bodies to seek a permanent body. I should strive to learn what all Buddhas have learned, attain all-knowing wisdom, understand all dharmas, and proclaim to sentient beings the equality of the three times (past, present, and future), the peaceful nature that accords with tranquility, and the indestructible Dharma nature, so that they may forever obtain peace and happiness.' Buddha's child! This is called the first Joyful Practice of a Bodhisattva Mahasattva (Great Bodhisattva). Buddha's child! What is the Beneficial Practice of a Bodhisattva Mahasattva? This Bodhisattva upholds pure precepts, and his mind is not attached to form, sound, smell, taste, or touch. He also proclaims this to sentient beings; he does not seek power, does not seek lineage, does not seek wealth, does not seek beauty, does not seek a king's position. He is not attached to any of these, but only upholds pure precepts, thinking: 'By upholding pure precepts, I will surely be able to abandon all entanglements, cravings, afflictions, various calamities, oppressions, slanders, and confusions, and attain the equal and righteous Dharma praised by the Buddha.' Buddha's child! When a Bodhisattva upholds pure precepts in this way, even if in one day, countless hundreds of thousands of billions of nayutas (an extremely large unit of quantity) of various great evils
魔詣菩薩所，一一各將無量無數百千億那由他天女——皆於五欲善行方便，端正姝麗傾惑人心——執持種種珍玩之具，欲來惑亂菩薩道意。爾時，菩薩作如是念：『此五欲者，是障道法，乃至障礙無上菩提。』是故不生一念欲想，心凈如佛。唯除方便教化眾生，而不捨於一切智心。佛子！菩薩不以欲因緣故惱一眾生，寧捨身命，而終不作惱眾生事。菩薩自得見佛已來，未曾心生一念欲想；何況從事，若或從事，無有是處！爾時，菩薩但作是念：『一切眾生，于長夜中，想念五欲，趣向五欲，貪著五欲；其心決定耽染沉溺，隨其流轉，不得自在。我今應當令此諸魔及諸天女，一切眾生住無上戒；住凈戒已，於一切智，心無退轉，得阿耨多羅三藐三菩提，乃至入于無餘涅槃。何以故？此是我等所應作業，應隨諸佛如是修學。作是學已，離諸惡行、計我、無知，以智入於一切佛法，為眾生說，令除顛倒。然知不離眾生有顛倒，不離顛倒有眾生；不于顛倒內有眾生，不于眾生內有顛倒；亦非顛倒是眾生，亦非眾生是顛倒；顛倒非內法，顛倒非外法；眾生非內法，眾生非外法。一切諸法虛妄不實，速起速滅無有堅固，如夢如影，如幻如化，誑惑愚夫。如是解者，即能覺了一切諸行，通達生死及與涅槃，證佛菩提；自得度，令他得
【現代漢語翻譯】 現代漢語譯本：魔王率領眾多眷屬來到菩薩的住所，每個魔眾都帶著無量無數百千億那由他（極多的數量單位）天女——這些天女都精通於五欲（色、聲、香、味、觸）的誘惑手段，容貌端莊美麗，足以迷惑人心——她們手持各種珍貴的玩物，想要擾亂菩薩的道心。當時，菩薩心中這樣想：『這五欲是障礙修道的法門，甚至會障礙證得無上菩提（最高覺悟）。』因此，菩薩不生起一絲一毫的慾望念頭，心像佛一樣清凈。菩薩只是爲了方便教化眾生，才不捨棄對一切智慧的追求。佛子！菩薩不會因為慾望的緣故而惱害任何一個眾生，寧願捨棄自己的生命，也絕不做惱害眾生的事情。菩薩自從見到佛以來，從未生起過一絲一毫的慾望念頭；更何況是付諸行動，如果真的付諸行動，那是絕不可能的！當時，菩薩只是這樣想：『一切眾生，在漫長的輪迴中，都在思念五欲，追求五欲，貪戀五欲；他們的心已經決定沉溺於其中，隨波逐流，不得自在。我現在應當讓這些魔眾和天女，以及一切眾生都安住于無上的戒律；安住于清凈的戒律后，對於一切智慧，內心不再退轉，最終證得阿耨多羅三藐三菩提（無上正等正覺），乃至進入無餘涅槃（徹底的寂滅）。為什麼呢？這是我們應當做的事情，應當像諸佛那樣修行學習。』這樣學習之後，就能遠離各種惡行、我執、無知，以智慧進入一切佛法，為眾生宣說，讓他們去除顛倒的認知。然而，要知道顛倒的認知不離眾生而存在，眾生也不離顛倒的認知而存在；不是在顛倒的認知內有眾生，也不是在眾生內有顛倒的認知；顛倒的認知不是眾生，眾生也不是顛倒的認知；顛倒的認知不是內在的法，也不是外在的法；眾生不是內在的法，也不是外在的法。一切諸法都是虛妄不實的，迅速生起又迅速滅去，沒有堅固不變的實體，就像夢境、影子、幻象、變化一樣，迷惑愚癡的人。像這樣理解的人，就能覺悟一切諸行，通達生死和涅槃，證得佛的菩提；自己得到解脫，也讓其他眾生得到解脫。
【English Translation】 English version: The demon king, along with his retinue, arrived at the Bodhisattva's dwelling. Each demon brought countless, immeasurable, hundreds of thousands of billions of nayutas (a large number unit) of celestial maidens—all skilled in the seductive arts of the five desires (form, sound, smell, taste, and touch), with beautiful and alluring appearances that could bewitch the mind—holding various precious playthings, intending to disturb the Bodhisattva's resolve on the path. At that time, the Bodhisattva thought thus: 『These five desires are obstacles to the path, even hindering the attainment of Anuttara-samyak-sambodhi (supreme enlightenment).』 Therefore, he did not give rise to even a single thought of desire, his mind as pure as a Buddha. He only engaged in skillful means to teach and transform sentient beings, without abandoning the pursuit of all wisdom. Disciple of the Buddha! The Bodhisattva would not harm even a single sentient being for the sake of desire, and would rather give up his own life than do anything that would harm others. Since the Bodhisattva first saw the Buddha, he has never given rise to even a single thought of desire; how much less would he act upon it. If he were to act upon it, there would be no such possibility! At that time, the Bodhisattva only thought thus: 『All sentient beings, throughout the long night of samsara, are thinking of the five desires, pursuing the five desires, and clinging to the five desires; their minds are determined to be immersed and drowned in them, drifting along, unable to be free. Now, I should cause these demons and celestial maidens, as well as all sentient beings, to abide in the supreme precepts; having abided in the pure precepts, their minds will not retreat from all wisdom, and they will ultimately attain Anuttara-samyak-sambodhi, and even enter into Parinirvana (complete cessation). Why is this so? This is what we should do, and we should practice and learn like the Buddhas.』 Having learned in this way, one can be free from all evil deeds, self-grasping, and ignorance, and with wisdom, enter into all the Buddha's teachings, and speak to sentient beings, causing them to remove their inverted perceptions. However, one should know that inverted perceptions do not exist apart from sentient beings, and sentient beings do not exist apart from inverted perceptions; it is not that within inverted perceptions there are sentient beings, nor is it that within sentient beings there are inverted perceptions; inverted perceptions are not sentient beings, nor are sentient beings inverted perceptions; inverted perceptions are not internal dharmas, nor are they external dharmas; sentient beings are not internal dharmas, nor are they external dharmas. All dharmas are false and unreal, arising quickly and ceasing quickly, without any firm and unchanging substance, like dreams, shadows, illusions, and transformations, deceiving foolish people. One who understands in this way can awaken to all actions, comprehend birth and death and Nirvana, and attain the Bodhi of the Buddha; having attained liberation himself, he also causes other sentient beings to attain liberation.
度；自解脫，令他解脫；自調伏，令他調伏；自寂靜，令他寂靜；自安隱，令他安隱；自離垢，令他離垢；自清凈，令他清凈；自涅槃，令他涅槃；自快樂，令他快樂。』佛子！此菩薩復作是念：『我當隨順一切如來，離一切世間行，具一切諸佛法，住無上平等處，等觀眾生，明達境界，離諸過失，斷諸分別，舍諸執著，善巧出離，心恒安住無上、無說、無依、無動、無量、無邊、無盡、無色甚深智慧。』佛子！是名菩薩摩訶薩第二饒益行。
「佛子！何等為菩薩摩訶薩無違逆行？此菩薩常修忍法，謙下恭敬；不自害，不他害，不兩害；不自取，不他取，不兩取；不自著，不他著，不兩著；亦不貪求名聞利養，但作是念：『我當常為眾生說法，令離一切惡，斷貪、瞋、癡、憍慢、覆藏、慳嫉、諂誑，令恒安住忍辱柔和。』佛子！菩薩成就如是忍法。假使有百千億那由他阿僧祇眾生來至其所，一一眾生化作百千億那由他阿僧祇口，一一口出百千億那由他阿僧祇語，所謂：不可喜語、非善法語、不悅意語、不可愛語、非仁賢語、非聖智語、非聖相應語、非聖親近語、深可厭惡語、不堪聽聞語，以是言辭毀辱菩薩。又此眾生一一各有百千億那由他阿僧祇手，一一手各執百千億那由他阿僧祇器仗逼害菩薩。如是經于阿僧
【現代漢語翻譯】 現代漢語譯本：『自我解脫，也令他人解脫；自我調伏，也令他人調伏；自我寂靜，也令他人寂靜；自我安穩，也令他人安穩；自我離垢，也令他人離垢；自我清凈，也令他人清凈；自我涅槃（寂滅），也令他人涅槃；自我快樂，也令他人快樂。』佛子！這位菩薩又這樣想：『我應當隨順一切如來（佛的稱號），遠離一切世俗的行為，具足一切諸佛的法，安住于無上平等的境界，平等地看待眾生，明瞭通達一切境界，遠離各種過失，斷除各種分別，捨棄各種執著，善巧地出離，內心恒常安住于無上、無說、無依、無動、無量、無邊、無盡、無色甚深的智慧。』佛子！這稱為菩薩摩訶薩（大菩薩）的第二種饒益行。 『佛子！什麼是菩薩摩訶薩的無違逆行？』這位菩薩常常修習忍辱之法，謙虛恭敬；不自我傷害，不傷害他人，不兩者都傷害；不自我執取，不執取他人，不兩者都執取；不自我執著，不執著他人，不兩者都執著；也不貪求名聞利養，只是這樣想：『我應當常常為眾生說法，使他們遠離一切惡行，斷除貪、嗔、癡、驕慢、覆藏、慳吝、嫉妒、諂媚、欺誑，使他們恒常安住于忍辱柔和。』佛子！菩薩成就這樣的忍辱之法。假如有百千億那由他（數量單位，極大的數）阿僧祇（數量單位，極大的數）眾生來到他面前，每一個眾生都化作百千億那由他阿僧祇個口，每一個口都說出百千億那由他阿僧祇句話，這些話是：不可喜的話、不是善法的話、不悅耳的話、不可愛的話、不是仁慈賢良的話、不是聖智的話、不是與聖道相應的話、不是與聖者親近的話、非常令人厭惡的話、不堪入耳的話，用這些言辭來毀辱菩薩。而且這些眾生每一個都有百千億那由他阿僧祇隻手，每一隻手都拿著百千億那由他阿僧祇件兵器來逼迫傷害菩薩。這樣經過阿僧
【English Translation】 English version: 『Self-liberated, also causing others to be liberated; self-tamed, also causing others to be tamed; self-pacified, also causing others to be pacified; self-secured, also causing others to be secured; self-purified from defilements, also causing others to be purified from defilements; self-cleansed, also causing others to be cleansed; self-Nirvana (extinguished), also causing others to attain Nirvana; self-happy, also causing others to be happy.』 Buddha's disciples! This Bodhisattva further thinks: 『I should follow all Tathagatas (Buddha's title), be apart from all worldly actions, possess all the Buddhas' Dharmas, abide in the supreme equality, view all beings equally, clearly understand all realms, be apart from all faults, cut off all discriminations, abandon all attachments, skillfully liberate myself, and my mind should constantly abide in the supreme, unspeakable, unreliant, unmoving, immeasurable, boundless, endless, and formless profound wisdom.』 Buddha's disciples! This is called the second beneficial practice of a Bodhisattva Mahasattva (Great Bodhisattva). 『Buddha's disciples! What is the non-contradictory practice of a Bodhisattva Mahasattva?』 This Bodhisattva constantly cultivates the Dharma of patience, being humble and respectful; not harming oneself, not harming others, not harming both; not grasping oneself, not grasping others, not grasping both; not being attached to oneself, not being attached to others, not being attached to both; also not greedily seeking fame, gain, and offerings, but only thinking: 『I should always preach the Dharma for sentient beings, causing them to be apart from all evil deeds, cut off greed, anger, ignorance, arrogance, concealment, stinginess, jealousy, flattery, and deceit, and causing them to constantly abide in patience and gentleness.』 Buddha's disciples! A Bodhisattva achieves such a Dharma of patience. Suppose there are hundreds of thousands of billions of Nayutas (a unit of large number) of Asankhyeyas (a unit of large number) of sentient beings coming to him, each sentient being transforming into hundreds of thousands of billions of Nayutas of Asankhyeyas of mouths, each mouth uttering hundreds of thousands of billions of Nayutas of Asankhyeyas of words, which are: unpleasant words, not virtuous words, displeasing words, unlovable words, not benevolent and virtuous words, not wise words, not words corresponding to the holy path, not words close to the holy ones, extremely disgusting words, unbearable words, using these words to insult the Bodhisattva. Moreover, each of these sentient beings has hundreds of thousands of billions of Nayutas of Asankhyeyas of hands, each hand holding hundreds of thousands of billions of Nayutas of Asankhyeyas of weapons to force and harm the Bodhisattva. Thus, after Asankh
祇劫，曾無休息。菩薩遭此極大楚毒，身毛皆豎，命將欲斷，作是念言：『我因是苦，心若動亂，則自不調伏、自不守護、自不明瞭、自不修習、自不正定、自不寂靜、自不愛惜、自生執著，何能令他心得清凈？』菩薩爾時復作是念：『我從無始劫，住于生死，受諸苦惱。』如是思惟，重自勸勵，令心清凈，而得歡喜。善自調攝，自能安住于佛法中，亦令眾生同得此法。復更思惟：『此身空寂，無我、我所，無有真實，性空無二；若苦若樂，皆無所有，諸法空故。我當解了，廣為人說，令諸眾生滅除此見。是故，我今雖遭苦毒，應當忍受；為慈念眾生故，饒益眾生故，安樂眾生故，憐愍眾生故，攝受眾生故，不捨眾生故，自得覺悟故，令他覺悟故，心不退轉故，趣向佛道故。』是名菩薩摩訶薩第三無違逆行。
「佛子！何等為菩薩摩訶薩無屈橈行？此菩薩修諸精進，所謂：第一精進、大精進、勝精進、殊勝精進、最勝精進、最妙精進、上精進、無上精進、無等精進、普遍精進。性無三毒、性無憍慢、性不覆藏、性不慳嫉、性無諂誑、性自慚愧，終不為惱一眾生故而行精進，但為斷一切煩惱故而行精進，但為拔一切惑本故而行精進，但為除一切習氣故而行精進，但為知一切眾生界故而行精進，但為知一切眾生死此
【現代漢語翻譯】 現代漢語譯本：菩薩在漫長的劫數中，從未有過休息。當菩薩遭遇如此巨大的痛苦折磨時，全身毛髮豎立，生命即將終結，他會這樣想：『我如果因為這痛苦而心生動亂，那就是自己不能調伏自己、不能守護自己、不能明瞭真理、不能修習佛法、不能進入正定、不能獲得寂靜、不能愛惜自己、反而產生執著，又怎麼能讓其他眾生的心得到清凈呢？』菩薩這時又會這樣想：『我從無始劫以來，一直處於生死輪迴之中，承受各種苦惱。』這樣思索之後，他會再次自我勸勉，使心清凈，從而獲得歡喜。他會善於調攝自己，使自己安住于佛法之中，也讓眾生一同獲得佛法。他還會進一步思索：『這個身體是空寂的，沒有『我』和『我所』，沒有真實的存在，其本性是空無二元的；無論是苦還是樂，都是虛無的，因為一切法都是空性的。我應當理解這個道理，並廣泛地為他人宣說，使眾生消除這種錯誤的見解。因此，我即使現在遭受痛苦折磨，也應當忍受；爲了慈悲憐憫眾生，爲了利益眾生，爲了使眾生安樂，爲了憐憫眾生，爲了攝受眾生，爲了不捨棄眾生，爲了自己覺悟，爲了使他人覺悟，爲了心不退轉，爲了趨向佛道。』這被稱為菩薩摩訶薩的第三種無違逆行。 『佛子！』什麼是菩薩摩訶薩的無屈橈行呢？這位菩薩修習各種精進，包括：第一精進、大精進、勝精進、殊勝精進、最勝精進、最妙精進、上精進、無上精進、無等精進、普遍精進。他的本性沒有貪嗔癡三毒，沒有驕慢，不隱瞞過錯，不吝嗇嫉妒，沒有諂媚欺詐，有自慚愧之心。他絕不會爲了惱害一個眾生而精進，而是爲了斷除一切煩惱而精進，爲了拔除一切迷惑的根本而精進，爲了去除一切習氣而精進，爲了瞭解一切眾生界而精進，爲了瞭解一切眾生從此處死亡
【English Translation】 English version: Throughout countless kalpas (eons), the Bodhisattva never rests. When a Bodhisattva encounters such immense suffering and torment, with their hair standing on end and life nearing its end, they think: 『If my mind becomes disturbed by this suffering, then I will be unable to subdue myself, unable to protect myself, unable to understand the truth, unable to practice the Dharma, unable to enter samadhi (meditative absorption), unable to attain tranquility, unable to cherish myself, and instead, I will develop attachments. How then can I purify the minds of other beings?』 The Bodhisattva then thinks: 『From beginningless time, I have been dwelling in samsara (the cycle of birth and death), enduring all kinds of suffering.』 After contemplating this, they encourage themselves again, purifying their mind and thereby gaining joy. They skillfully regulate themselves, abiding in the Dharma, and also enable other beings to attain the Dharma. They further contemplate: 『This body is empty and still, without a 『self』 or 『belonging to self』, without any real existence, its nature is empty and non-dual; whether it is suffering or joy, all is non-existent, because all dharmas (phenomena) are empty. I should understand this principle and widely proclaim it to others, so that beings can eliminate this wrong view. Therefore, even though I am now suffering torment, I should endure it; for the sake of compassion for beings, for the benefit of beings, for the happiness of beings, for the sake of pitying beings, for the sake of embracing beings, for the sake of not abandoning beings, for the sake of my own enlightenment, for the sake of others』 enlightenment, for the sake of not regressing in mind, and for the sake of progressing towards the path of Buddhahood.』 This is called the third non-adversarial practice of a Bodhisattva Mahasattva. 『Buddha』s children!』 What is the unyielding practice of a Bodhisattva Mahasattva? This Bodhisattva cultivates various kinds of diligence, namely: first diligence, great diligence, superior diligence, extraordinary diligence, supreme diligence, most excellent diligence, higher diligence, unsurpassed diligence, incomparable diligence, and universal diligence. Their nature is free from the three poisons of greed, hatred, and delusion; free from arrogance; they do not conceal their faults; they are not stingy or jealous; they are free from flattery and deceit; they have a sense of self-shame. They never practice diligence to harm a single being, but rather practice diligence to cut off all afflictions, practice diligence to uproot all the sources of delusion, practice diligence to eliminate all habitual tendencies, practice diligence to understand all realms of beings, and practice diligence to understand that all beings die from here
生彼故而行精進，但為知一切眾生煩惱故而行精進，但為知一切眾生心樂故而行精進，但為知一切眾生境界故而行精進，但為知一切眾生諸根勝劣故而行精進，但為知一切眾生心行故而行精進，但為知一切法界故而行精進，但為知一切佛法根本性故而行精進，但為知一切佛法平等性故而行精進，但為知三世平等性故而行精進，但為得一切佛法智光明故而行精進，但為證一切佛法智故而行精進，但為知一切佛法一實相故而行精進，但為知一切佛法無邊際故而行精進，但為得一切佛法廣大決定善巧智故而行精進，但為得分別演說一切佛法句義智故而行精進。佛子！菩薩摩訶薩成就如是精進行已，設有人言：『汝頗能為無數世界所有眾生，以一一眾生故，于阿鼻地獄，經無數劫，備受眾苦。令彼眾生一一得值無數諸佛出興於世，以見佛故，具受眾樂，乃至入于無餘涅槃，汝乃當成阿耨多羅三藐三菩提。能爾？不耶？』答言：『我能。』設復有人作如是言：『有無量阿僧祇大海，汝當以一毛端滴之令盡；有無量阿僧祇世界，盡抹為塵。彼滴及塵，一一數之，悉知其數。為眾生故，經爾許劫，于唸唸中受苦不斷。』菩薩不以聞此語故而生一念悔恨之心，但更增上歡喜踴躍，深自慶幸得大善利：『以我力故，令彼眾生永脫諸苦。』
菩薩以此所行方便，於一切世界中，令一切眾生乃至究竟無餘涅槃。是名菩薩摩訶薩第四無屈橈行。
「佛子！何等為菩薩摩訶薩離癡亂行？此菩薩成就正念，心無散亂，堅固不動，最上清凈，廣大無量，無有迷惑。以是正念故，善解世間一切語言，能持出世諸法言說。所謂：能持色法、非色法言說，能持建立色自性言說，乃至能持建立受、想、行、識自性言說，心無癡亂。於世間中，死此生彼，心無癡亂；入胎出胎，心無癡亂；發菩提意，心無癡亂；事善知識，心無癡亂；勤修佛法，心無癡亂；覺知魔事，心無癡亂；離諸魔業，心無癡亂；于不可說劫，修菩薩行，心無癡亂。此菩薩成就如是無量正念，于無量阿僧祇劫中，從諸佛、菩薩、善知識所，聽聞正法。所謂：甚深法、廣大法、莊嚴法、種種莊嚴法、演說種種名句文身法、菩薩莊嚴法、佛神力光明無上法、正希望決定解清凈法、不著一切世間法、分別一切世間法、甚廣大法、離癡翳照了一切眾生法、一切世間共法不共法、菩薩智無上法、一切智自在法。菩薩聽聞如是法已，經阿僧祇劫，不忘不失，心常憶念，無有間斷。何以故？菩薩摩訶薩于無量劫修諸行時，終不惱亂一眾生，令失正念；不壞正法，不斷善根，心常增長廣大智故。複次，此菩薩摩訶薩，
【現代漢語翻譯】 現代漢語譯本 菩薩以這種方便之行，在一切世界中，使一切眾生乃至最終達到無餘涅槃（nirvana，佛教術語，指脫離輪迴的最終解脫）。這稱為菩薩摩訶薩（bodhisattva-mahasattva，指偉大的菩薩）的第四種無屈撓之行。
『佛子！什麼是菩薩摩訶薩的離癡亂行？』這位菩薩成就正念，心無散亂，堅定不動，最上清凈，廣大無量，沒有迷惑。因為有這種正念，他善於理解世間一切語言，能夠掌握出世間諸法的言說。所謂：能夠掌握色法（rupa，指物質現象）、非色法（arupa，指非物質現象）的言說，能夠掌握建立色法自性的言說，乃至能夠掌握建立受（vedana，指感受）、想（samjna，指概念）、行（samskara，指意志）、識（vijnana，指意識）自性的言說，心中沒有癡亂。在世間中，從死亡到出生，心中沒有癡亂；入胎出胎，心中沒有癡亂；發起菩提心（bodhicitta，指追求覺悟的心），心中沒有癡亂；親近善知識（kalyanamitra，指引導修行的人），心中沒有癡亂；勤奮修習佛法，心中沒有癡亂；覺知魔事，心中沒有癡亂；遠離各種魔業，心中沒有癡亂；在不可說劫（asamkhyeya kalpa，指極長的時間單位）中，修菩薩行，心中沒有癡亂。這位菩薩成就如此無量的正念，在無量阿僧祇劫（asamkhyeya kalpa，指極長的時間單位）中，從諸佛、菩薩、善知識那裡，聽聞正法。所謂：甚深法、廣大法、莊嚴法、種種莊嚴法、演說種種名句文身法、菩薩莊嚴法、佛神力光明無上法、正希望決定解清凈法、不執著一切世間法、分別一切世間法、甚廣大法、遠離癡暗照亮一切眾生法、一切世間共法不共法、菩薩智無上法、一切智自在法。菩薩聽聞這些法后，經過阿僧祇劫，不忘不失，心中常常憶念，沒有間斷。為什麼呢？因為菩薩摩訶薩在無量劫修各種行時，始終不惱亂一個眾生，使他失去正念；不破壞正法，不斷絕善根，心中常常增長廣大的智慧。此外，這位菩薩摩訶薩，
【English Translation】 English version The Bodhisattva, through this skillful practice, in all worlds, causes all sentient beings to ultimately reach complete nirvana (nirvana, a Buddhist term referring to the ultimate liberation from the cycle of rebirth). This is called the fourth unyielding practice of a Bodhisattva-Mahasattva (bodhisattva-mahasattva, referring to a great Bodhisattva).
'Buddha's child! What is the practice of a Bodhisattva-Mahasattva that is free from delusion and confusion?' This Bodhisattva achieves right mindfulness, with a mind that is not scattered, firm and unmoving, supremely pure, vast and immeasurable, and without delusion. Because of this right mindfulness, he is skilled in understanding all languages of the world and can grasp the discourses of the transcendental dharmas. That is to say, he can grasp the discourses of form (rupa, referring to material phenomena) and non-form (arupa, referring to non-material phenomena), can grasp the discourses establishing the self-nature of form, and even can grasp the discourses establishing the self-nature of feeling (vedana, referring to sensation), perception (samjna, referring to concept), volition (samskara, referring to will), and consciousness (vijnana, referring to awareness), without delusion in his mind. In the world, from death to birth, his mind is without delusion; entering the womb and emerging from the womb, his mind is without delusion; generating the bodhicitta (bodhicitta, referring to the mind of seeking enlightenment), his mind is without delusion; associating with virtuous friends (kalyanamitra, referring to those who guide practice), his mind is without delusion; diligently practicing the Buddha's teachings, his mind is without delusion; being aware of demonic activities, his mind is without delusion; being free from all demonic actions, his mind is without delusion; in incalculable kalpas (asamkhyeya kalpa, referring to an extremely long unit of time), practicing the Bodhisattva path, his mind is without delusion. This Bodhisattva achieves such immeasurable right mindfulness, and in immeasurable asamkhyeya kalpas, from all Buddhas, Bodhisattvas, and virtuous friends, he hears the true Dharma. That is to say: the profound Dharma, the vast Dharma, the adorned Dharma, the various adorned Dharmas, the Dharma that expounds various names, phrases, and literary forms, the Bodhisattva's adorned Dharma, the Buddha's divine power and light, the supreme Dharma, the pure Dharma of right hope and definite understanding, the Dharma of not being attached to all worldly dharmas, the Dharma of distinguishing all worldly dharmas, the extremely vast Dharma, the Dharma of illuminating all sentient beings by being free from the darkness of delusion, the common and uncommon dharmas of all worlds, the supreme Dharma of the Bodhisattva's wisdom, and the Dharma of the freedom of all wisdom. After hearing these dharmas, the Bodhisattva, through asamkhyeya kalpas, does not forget or lose them, and his mind constantly remembers them without interruption. Why is this so? Because the Bodhisattva-Mahasattva, when practicing various practices in immeasurable kalpas, never disturbs a single sentient being, causing them to lose right mindfulness; he does not destroy the true Dharma, nor does he cut off good roots, and his mind constantly increases in vast wisdom. Furthermore, this Bodhisattva-Mahasattva,
種種音聲不能惑亂。所謂：高大聲、粗濁聲、極令人恐怖聲、悅意聲、不悅意聲、諠亂耳識聲、沮壞六根聲。此菩薩聞如是等無量無數好惡音聲，假使充滿阿僧祇世界，未曾一念心有散亂。所謂：正念不亂、境界不亂、三昧不亂、入甚深法不亂、行菩提行不亂、發菩提心不亂、憶念諸佛不亂、觀真實法不亂、化眾生智不亂、凈眾生智不亂、決了甚深義不亂。不作惡業故，無惡業障；不起煩惱故，無煩惱障；不輕慢法故，無有法障；不誹謗正法故，無有報障。佛子！如上所說如是等聲，一一充滿阿僧祇世界，于無量無數劫未曾斷絕，悉能壞亂眾生身心一切諸根，而不能壞此菩薩心。菩薩入三昧中，住于聖法，思惟觀察一切音聲，善知音聲生、住、滅相，善知音聲生、住、滅性。如是聞已，不生於貪，不起于瞋，不失於念，善取其相而不染著；知一切聲皆無所有，實不可得，無有作者，亦無本際，與法界等，無有差別。菩薩如是成就寂靜身、語、意行，至一切智，永不退轉；善入一切諸禪定門，知諸三昧同一體性，了一切法無有邊際，得一切法真實智慧，得離音聲甚深三昧，得阿僧祇諸三昧門，增長無量廣大悲心。是時，菩薩於一念中，得無數百千三昧，聞如是聲，心不惑亂，令其三昧，漸更增廣。作如是念：『我當令一
【現代漢語翻譯】 現代漢語譯本 各種各樣的聲音都不能使他迷惑擾亂。這些聲音包括：高亢的聲音、粗糙渾濁的聲音、極其令人恐懼的聲音、悅耳的聲音、不悅耳的聲音、喧鬧擾亂聽覺的聲音、破壞六根的聲音。這位菩薩聽到這樣無量無數的好壞聲音，即使這些聲音充滿無數個阿僧祇世界，他的心也從未有一念散亂。他能做到：正念不散亂、境界不散亂、三昧不散亂、入甚深法不散亂、行菩提道不散亂、發菩提心不散亂、憶念諸佛不散亂、觀察真實法不散亂、教化眾生的智慧不散亂、凈化眾生的智慧不散亂、決斷甚深義理不散亂。因為不做惡業，所以沒有惡業的障礙；因為不起煩惱，所以沒有煩惱的障礙；因為不輕慢佛法，所以沒有佛法的障礙；因為不誹謗正法，所以沒有果報的障礙。佛子！像上面所說的這些聲音，每一個都充滿無數個阿僧祇世界，在無量無數劫的時間裡從未斷絕，這些聲音能夠破壞擾亂眾生的身心和一切感官，卻不能破壞這位菩薩的心。菩薩進入三昧（samadhi，禪定）之中，安住于聖法，思維觀察一切聲音，善於瞭解聲音的生起、存在和消滅的現象，善於瞭解聲音的生起、存在和消滅的本質。這樣聽聞之後，不生起貪慾，不起嗔恨，不失去正念，善於把握聲音的表象而不執著；知道一切聲音都是空無所有，實際上不可得，沒有製造者，也沒有本源，與法界（dharmadhatu，宇宙的真實本質）相等，沒有差別。菩薩這樣成就寂靜的身、語、意行為，達到一切智慧，永遠不會退轉；善於進入一切禪定之門，知道各種三昧具有同一本質，瞭解一切法沒有邊際，獲得一切法的真實智慧，獲得遠離聲音的甚深三昧，獲得無數個阿僧祇的三昧之門，增長無量廣大的悲心。這時，菩薩在一念之間，獲得無數百千三昧，聽到這樣的聲音，心不迷惑擾亂，使他的三昧，逐漸更加增長廣大。他這樣想：『我應當使一
【English Translation】 English version Various sounds cannot confuse or disturb him. These include: loud sounds, coarse and turbid sounds, extremely terrifying sounds, pleasant sounds, unpleasant sounds, noisy sounds that disturb the sense of hearing, and sounds that damage the six senses. This Bodhisattva, hearing such immeasurable and countless good and bad sounds, even if these sounds filled countless asamkhya (incalculable) worlds, his mind would never be scattered for even a single moment. He can maintain: non-scattered right mindfulness, non-scattered states of mind, non-scattered samadhi (meditative absorption), non-scattered entry into profound dharma, non-scattered practice of the Bodhisattva path, non-scattered generation of the Bodhi mind, non-scattered recollection of all Buddhas, non-scattered observation of true dharma, non-scattered wisdom in teaching sentient beings, non-scattered wisdom in purifying sentient beings, and non-scattered discernment of profound meanings. Because he does not commit evil deeds, he has no obstacles of evil karma; because he does not arise with afflictions, he has no obstacles of afflictions; because he does not belittle the Dharma, he has no obstacles of the Dharma; because he does not slander the true Dharma, he has no obstacles of retribution. O son of Buddha! The sounds mentioned above, each filling countless asamkhya worlds, have never ceased for immeasurable and countless kalpas (eons). These sounds can disrupt and disturb the body and mind and all the senses of sentient beings, but they cannot disrupt the mind of this Bodhisattva. The Bodhisattva enters into samadhi, dwells in the sacred Dharma, contemplates and observes all sounds, is skilled in understanding the phenomena of the arising, abiding, and ceasing of sounds, and is skilled in understanding the nature of the arising, abiding, and ceasing of sounds. Having heard in this way, he does not give rise to greed, does not arise with anger, does not lose right mindfulness, is skilled in grasping the appearance of sounds without attachment; he knows that all sounds are empty and without substance, are actually unattainable, have no maker, and have no origin, being equal to the dharmadhatu (the realm of reality) without any difference. The Bodhisattva thus achieves peaceful actions of body, speech, and mind, attains all wisdom, and never regresses; he is skilled in entering all doors of meditation, knows that all samadhis have the same essence, understands that all dharmas are without limit, obtains the true wisdom of all dharmas, obtains the profound samadhi that is free from sounds, obtains countless asamkhya doors of samadhi, and increases immeasurable great compassion. At this time, the Bodhisattva, in a single moment, obtains countless hundreds of thousands of samadhis, hears such sounds, and his mind is not confused or disturbed, causing his samadhi to gradually increase and expand. He thinks thus: 『I should cause one
切眾生安住無上清凈念中，於一切智得不退轉，究竟成就無餘涅槃。』是名菩薩摩訶薩第五離癡亂行。
「佛子！何等為菩薩摩訶薩善現行？此菩薩身業清凈、語業清凈、意業清凈，住無所得、示無所得身語意業，能知三業皆無所有、無虛妄故，無有繫縛；凡所示現，無性無依；住如實心，知無量心自性，知一切法自性，無得無相，甚深難入；住于正位真如法性，方便出生而無業報；不生不滅，住涅槃界，住寂靜性；住于真實無性之性，言語道斷，超諸世間，無有所依；入離分別無縛著法，入最勝智真實之法，入非諸世間所能了知出世間法。此是菩薩善巧方便，示現生相。佛子！此菩薩作如是念：『一切眾生，無性為性；一切諸法，無為為性；一切國土，無相為相。一切三世，唯有言說；一切言說，于諸法中，無有依處；一切諸法，于言說中，亦無依處。』菩薩如是解一切法皆悉甚深，一切世間皆悉寂靜，一切佛法無所增益。佛法不異世間法，世間法不異佛法；佛法、世間法，無有雜亂，亦無差別。了知法界體性平等，普入三世，永不捨離大菩提心，恒不退轉化眾生心，轉更增長大慈悲心，與一切眾生作所依處。菩薩爾時復作是念：『我不成熟眾生，誰當成熟？我不調伏眾生，誰當調伏？我不教化眾生，誰當教
【現代漢語翻譯】 現代漢語譯本 『令一切眾生安住于無上清凈的念頭中，對於一切智慧獲得不退轉，最終成就無餘涅槃。』這被稱為菩薩摩訶薩的第五種遠離癡亂的修行。
『佛子！什麼是菩薩摩訶薩的善現行？這位菩薩身業清凈、語業清凈、意業清凈，安住于無所得，示現無所得的身語意業，能夠知道身語意三業皆無所有、沒有虛妄，所以沒有繫縛；凡是所示現的，都是無自性、無所依；安住于如實的心，知道無量心的自性，知道一切法的自性，無所得無所相，甚深難以進入；安住于正位的真如法性，方便出生而沒有業報；不生不滅，安住于涅槃的境界，安住于寂靜的自性；安住于真實無自性的自性，言語道斷，超越一切世間，無所依處；進入遠離分別、沒有束縛的法，進入最殊勝智慧的真實之法，進入不是世間所能瞭解的出世間法。這是菩薩善巧方便，示現生相。佛子！這位菩薩這樣想：『一切眾生，以無自性為自性；一切諸法，以無為為自性；一切國土，以無相為相。一切三世，唯有言說；一切言說，在諸法中，沒有依處；一切諸法，在言說中，也沒有依處。』菩薩這樣理解一切法都是甚深的，一切世間都是寂靜的，一切佛法都沒有增加。佛法不異於世間法，世間法不異於佛法；佛法、世間法，沒有雜亂，也沒有差別。了知法界的體性平等，普遍進入三世，永遠不捨離大菩提心，恒常不退轉地轉化眾生的心，轉而更加增長大慈悲心，為一切眾生作所依處。菩薩這時又這樣想：『我不成熟眾生，誰來成熟？我不調伏眾生，誰來調伏？我不教化眾生，誰來教化？』
【English Translation】 English version 'Enabling all sentient beings to dwell in the supreme pure thought, to attain non-retrogression in all wisdom, and ultimately to achieve nirvana without remainder.' This is called the fifth practice of a Bodhisattva Mahasattva, which is to be free from delusion and confusion.
'Buddha's son! What is the skillful manifestation of a Bodhisattva Mahasattva? This Bodhisattva's bodily actions are pure, verbal actions are pure, and mental actions are pure. He dwells in non-attainment, demonstrating bodily, verbal, and mental actions of non-attainment. He is able to know that the three actions of body, speech, and mind are all without substance, without falsehood, and therefore without bondage. Whatever is manifested is without inherent nature and without reliance. He dwells in a mind of suchness, knowing the self-nature of immeasurable minds, knowing the self-nature of all dharmas, without attainment and without form, profoundly difficult to enter. He dwells in the true nature of reality in the right position, arising through skillful means without karmic retribution. He is neither born nor does he die, dwelling in the realm of nirvana, dwelling in the nature of tranquility. He dwells in the true nature of non-nature, where the path of language is cut off, transcending all worlds, without any reliance. He enters the dharma of non-discrimination and non-attachment, enters the true dharma of supreme wisdom, enters the transcendental dharma that is not understood by the worldly. This is the skillful means of a Bodhisattva, manifesting the appearance of birth. Buddha's son! This Bodhisattva thinks thus: 'All sentient beings, take non-nature as their nature; all dharmas, take non-action as their nature; all lands, take non-form as their form. All three times are merely words; all words have no reliance in dharmas; all dharmas have no reliance in words.' The Bodhisattva understands that all dharmas are profound, all worlds are tranquil, and all Buddha-dharmas have no increase. Buddha-dharma is not different from worldly dharma, and worldly dharma is not different from Buddha-dharma; Buddha-dharma and worldly dharma are neither mixed nor different. He understands that the nature of the dharma realm is equal, universally entering the three times, never abandoning the great Bodhi mind, constantly and non-retrogressively transforming the minds of sentient beings, and further increasing the great compassionate mind, becoming a place of reliance for all sentient beings. At that time, the Bodhisattva thinks again: 'If I do not mature sentient beings, who will mature them? If I do not subdue sentient beings, who will subdue them? If I do not teach sentient beings, who will teach them?'
化？我不覺悟眾生，誰當覺悟？我不清凈眾生，誰當清凈？此我所宜、我所應作。』復作是念：『若我自解此甚深法，唯我一人于阿耨多羅三藐三菩提獨得解脫；而諸眾生盲冥無目，入大險道，為諸煩惱之所纏縛。如重病人恒受苦痛，處貪愛獄不能自出，不離地獄、餓鬼、畜生、閻羅王界，不能滅苦，不捨惡業，常處癡闇，不見真實，輪迴生死，無得出離，住於八難，眾垢所著，種種煩惱覆障其心，邪見所迷，不行正道。』菩薩如是觀諸眾生，作是念言：『若此眾生未成熟、未調伏，舍而取證阿耨多羅三藐三菩提，是所不應。我當先化眾生，于不可說不可說劫行菩薩行；未成熟者，先令成熟；未調伏者，先令調伏。』是菩薩住此行時，諸天、魔、梵、沙門、婆羅門，一切世間乾闥婆、阿修羅等，若有得見，暫同住止，恭敬尊重，承事供養，及暫耳聞，一經心者；如是所作，悉不唐捐，必定當成阿耨多羅三藐三菩提。是名菩薩摩訶薩第六善現行。
大方廣佛華嚴經卷第十九 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第二十
于闐國三藏實叉難陀奉 制譯
十行品第二十一之二
「佛子！何等為菩薩摩訶薩無著行？佛子！此菩薩以無著心，于唸唸中
【現代漢語翻譯】 現代漢語譯本：『如果我不覺悟眾生，誰來覺悟他們呢？如果我不凈化眾生，誰來凈化他們呢？這是我應該做的，我必須做的。』他又這樣想：『如果我獨自理解這深奧的佛法，只有我一人在阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）中獲得解脫；而眾生卻像盲人一樣，沒有眼睛，進入危險的道路，被各種煩惱所纏縛。他們就像重病患者一樣， постоянно遭受痛苦，身處貪愛的牢獄中無法自拔，無法脫離地獄、餓鬼、畜生、閻羅王界，無法消除痛苦，不捨棄惡業， постоянно處於愚癡的黑暗中，看不見真實，在生死輪迴中，無法解脫，處於八難之中，被各種污垢所污染，種種煩惱遮蔽他們的心，被邪見所迷惑，不走正道。』菩薩這樣觀察眾生，心想：『如果這些眾生還沒有成熟、沒有被調伏，我就捨棄他們而自己去證得阿耨多羅三藐三菩提，這是不應該的。我應該先教化眾生，在不可說不可說的劫數中修行菩薩行；對於那些沒有成熟的，先讓他們成熟；對於那些沒有被調伏的，先讓他們被調伏。』當菩薩處於這種修行狀態時，諸天、魔、梵（Brahma，大梵天）、沙門（Sramana，出家修行者）、婆羅門（Brahmana，祭司），以及一切世間的乾闥婆（Gandharva，天樂神）、阿修羅（Asura，非天）等，如果有人能見到他，哪怕只是短暫地同住，都會恭敬尊重他，承事供養他；或者只是短暫地聽到他的教誨，一經入心；這樣所做的一切都不會白費，必定會成就阿耨多羅三藐三菩提。這就是菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）的第六善現行。 『佛子！什麼是菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）的無著行？佛子！這位菩薩以無著的心，在每一個念頭中』
【English Translation】 English version: 'If I do not awaken sentient beings, who will awaken them? If I do not purify sentient beings, who will purify them? This is what I should do, what I must do.' He further thinks: 'If I alone understand this profound Dharma, only I will attain liberation in Anuttara-samyak-sambodhi (unexcelled complete enlightenment); while sentient beings are like the blind, without eyes, entering dangerous paths, entangled by various afflictions. They are like severely ill patients, constantly suffering, trapped in the prison of greed, unable to escape from hell, hungry ghosts, animals, and the realm of Yama, unable to eliminate suffering, not abandoning evil deeds, constantly in the darkness of ignorance, unable to see the truth, in the cycle of birth and death, unable to be liberated, dwelling in the eight difficulties, defiled by various impurities, their minds obscured by various afflictions, deluded by wrong views, not walking the right path.' The Bodhisattva observes sentient beings in this way, thinking: 'If these sentient beings are not yet mature, not yet tamed, it is not right for me to abandon them and seek to attain Anuttara-samyak-sambodhi myself. I should first teach and transform sentient beings, practicing the Bodhisattva path for incalculable eons; for those who are not yet mature, I will first make them mature; for those who are not yet tamed, I will first tame them.' When the Bodhisattva is in this state of practice, if the gods, Mara, Brahma, Sramanas (ascetics), Brahmanas (priests), and all the world's Gandharvas (celestial musicians), Asuras (demigods), etc., see him, even if they only stay with him briefly, they will respect and honor him, serve and make offerings to him; or if they only hear his teachings briefly, once they enter their hearts; all that they do will not be in vain, and they will surely attain Anuttara-samyak-sambodhi. This is called the sixth good manifestation practice of the Bodhisattva-mahasattva. 'Buddha's son! What is the unattached practice of a Bodhisattva-mahasattva? Buddha's son! This Bodhisattva, with an unattached mind, in every thought'
，能入阿僧祇世界，嚴凈阿僧祇世界。于諸世界，心無所著，往詣阿僧祇諸如來所，恭敬禮拜，承事供養。以阿僧祇華、阿僧祇香、阿僧祇鬘，阿僧祇涂香、末香、衣服、珍寶、幢幡、妙蓋，諸莊嚴具各阿僧祇以用供養；如是供養，為究竟無作法故，為住不思議法故。于唸唸中，見無數佛；于諸佛所，心無所著；于諸佛剎，亦無所著；于佛相好，亦無所著；見佛光明，聽佛說法，亦無所著；於十方世界，及佛菩薩所有眾會，亦無所著；聽佛法已，心生歡喜，志力廣大，能攝、能行諸菩薩行，然于佛法，亦無所著。此菩薩于不可說劫，見不可說佛出興於世，一一佛所，承事供養，皆悉盡于不可說劫，心無厭足；見佛聞法，及見菩薩眾會莊嚴，皆無所著；見不凈世界，亦無憎惡。何以故？此菩薩如諸佛法而觀察故。諸佛法中，無垢、無凈、無闇、無明，無異、無一，無實、無妄，無安隱、無險難，無正道、無邪道。菩薩如是深入法界，教化眾生，而於眾生不生執著；受持諸法，而於諸法不生執著；發菩提心，住于佛住，而於佛住不生執著；雖有言說，而於言說心無所著；入眾生趣，于眾生趣心無所著；了知三昧，能入能住，而於三昧心無所著；往詣無量諸佛國土，若入、若見、若於中住，而於佛土心無所著，捨去之時亦無
【現代漢語翻譯】 現代漢語譯本：能夠進入阿僧祇（無數）世界，莊嚴清凈阿僧祇世界。在各個世界中，心無所執著，前往阿僧祇諸佛所在之處，恭敬禮拜，承事供養。用阿僧祇的花、阿僧祇的香、阿僧祇的鬘（花環），阿僧祇的涂香、末香、衣服、珍寶、幢幡、妙蓋，各種莊嚴物品各阿僧祇來供養；如此供養，是爲了究竟無為法，爲了安住于不可思議法。在每一個念頭中，見到無數的佛；在諸佛之處，心無所執著；對於諸佛的剎土（佛的國土），也無所執著；對於佛的相好（佛的莊嚴身相），也無所執著；見到佛的光明，聽聞佛的說法，也無所執著；對於十方世界，以及佛菩薩的所有集會，也無所執著；聽聞佛法后，心中生起歡喜，志向和力量廣大，能夠攝受、能夠修行諸菩薩行，然而對於佛法，也無所執著。這位菩薩在不可說劫（極長的時間）中，見到不可說的佛出世，在每一位佛那裡，承事供養，都用盡不可說劫的時間，心中沒有厭倦；見到佛、聽聞佛法，以及見到菩薩眾會的莊嚴，都無所執著；見到不凈的世界，也沒有憎惡。為什麼呢？因為這位菩薩如諸佛法那樣觀察。諸佛法中，沒有垢、沒有凈、沒有黑暗、沒有光明，沒有差異、沒有統一，沒有真實、沒有虛妄，沒有安穩、沒有險難，沒有正道、沒有邪道。菩薩如此深入法界，教化眾生，而對於眾生不生執著；受持諸法，而對於諸法不生執著；發起菩提心，安住于佛的安住，而對於佛的安住不生執著；雖然有言說，而對於言說心中無所執著；進入眾生所趣，對於眾生所趣心中無所執著；了知三昧（禪定），能夠進入能夠安住，而對於三昧心中無所執著；前往無量諸佛國土，無論是進入、見到、還是在其中安住，而對於佛土心中無所執著，捨去的時候也無所執著。 現代漢語譯本：執著。
【English Translation】 English version: Able to enter as many worlds as there are asamkhya (countless), adorning and purifying as many worlds as there are asamkhya. In all these worlds, the mind is without attachment, going to the places of as many Tathagatas (Buddhas) as there are asamkhya, respectfully bowing, serving and making offerings. With as many flowers as there are asamkhya, as many incenses as there are asamkhya, as many garlands as there are asamkhya, as many fragrant ointments and powders as there are asamkhya, clothes, jewels, banners, wonderful canopies, and various adornments, each as many as there are asamkhya, they make offerings; such offerings are made for the sake of the ultimate unconditioned dharma, for the sake of abiding in the inconceivable dharma. In every thought, they see countless Buddhas; in the presence of all Buddhas, the mind is without attachment; towards the Buddha-lands (Buddha's realms), there is also no attachment; towards the Buddha's marks and characteristics (Buddha's majestic form), there is also no attachment; seeing the Buddha's light, hearing the Buddha's teachings, there is also no attachment; towards the ten directions of the world, and all the assemblies of Buddhas and Bodhisattvas, there is also no attachment; after hearing the Buddha's teachings, the mind gives rise to joy, the aspiration and strength are vast, able to embrace and practice all Bodhisattva practices, yet towards the Buddha's teachings, there is also no attachment. This Bodhisattva, in inexpressible kalpas (eons), sees inexpressible Buddhas appearing in the world, in the presence of each Buddha, serving and making offerings, all using up inexpressible kalpas, the mind is without weariness; seeing the Buddha, hearing the Dharma, and seeing the adornments of the Bodhisattva assemblies, all without attachment; seeing impure worlds, there is also no hatred. Why is this so? Because this Bodhisattva observes according to the dharmas of all Buddhas. In the dharmas of all Buddhas, there is no defilement, no purity, no darkness, no light, no difference, no unity, no reality, no falsehood, no safety, no danger, no right path, no wrong path. The Bodhisattva thus deeply enters the dharma realm, teaching and transforming sentient beings, yet towards sentient beings, no attachment arises; receiving and upholding all dharmas, yet towards all dharmas, no attachment arises; generating the Bodhi mind, abiding in the Buddha's abiding, yet towards the Buddha's abiding, no attachment arises; although there is speech, yet towards speech, the mind is without attachment; entering the realms of sentient beings, towards the realms of sentient beings, the mind is without attachment; understanding samadhi (meditative concentration), able to enter and abide, yet towards samadhi, the mind is without attachment; going to countless Buddha-lands, whether entering, seeing, or abiding within, yet towards the Buddha-lands, the mind is without attachment, when leaving, there is also no attachment. English version: attachment.
顧戀。菩薩摩訶薩以能如是無所著故，于佛法中，心無障礙，了佛菩提，證法毗尼，住佛正教，修菩薩行，住菩薩心，思惟菩薩解脫之法，于菩薩住處心無所染，于菩薩所行亦無所著，凈菩薩道，受菩薩記；得受記已，作如是念：『凡夫愚癡，無知無見，無信無解，無聰敏行，頑嚚貪著，流轉生死；不求見佛，不隨明導，不信調御，迷誤失錯，入于險道；不敬十力王，不知菩薩恩，戀著住處；聞諸法空，心大驚怖；遠離正法，住于邪法；舍夷坦道，入險難道；棄背佛意，隨逐魔意；于諸有中，堅執不捨。』菩薩如是觀諸眾生，增長大悲，生諸善根而無所著。菩薩爾時復作是念：『我當爲一眾生，於十方世界一一國土，經不可說不可說劫，教化成熟。如為一眾生，為一切眾生皆亦如是；終不以此而生疲厭，舍而余去。』又以毛端遍量法界，於一毛端處，盡不可說不可說劫，教化調伏一切眾生；如一毛端處，一一毛端處皆亦如是。乃至不於一彈指頃，執著於我，起我、我所想。於一一毛端處，盡未來劫修菩薩行；不著身，不著法，不著念，不著愿，不著三昧，不著觀察，不著寂定，不著境界，不著教化調伏眾生，亦復不著入於法界。何以故？菩薩作是念：『我應觀一切法界如幻，諸佛如影，菩薩行如夢，佛說法如響，一切
世間如化，業報所持故；差別身如幻，行力所起故；一切眾生如心，種種雜染故；一切法如實際，不可變異故。』又作是念：『我當盡虛空遍法界，於十方國土中行菩薩行，唸唸明達，一切佛法正念現前，無所取著。』菩薩如是觀身無我，見佛無礙，為化眾生，演說諸法，令于佛法發生無量歡喜凈信，救護一切，心無疲厭。無疲厭故，於一切世界，有眾生未成熟、未調伏處，悉詣于彼，方便化度。其中眾生種種音聲、種種諸業、種種取著、種種施設、種種和合、種種流轉、種種所作、種種境界、種種生、種種沒，以大誓願，安住其中而教化之，不令其心有動有退，亦不一念生染著想。何以故？得無所著、無所依故，自利、利他，清凈滿足。是名菩薩摩訶薩第七無著行。
「佛子！何等為菩薩摩訶薩難得行？此菩薩成就難得善根、難伏善根、最勝善根、不可壞善根、無能過善根、不思議善根、無盡善根、自在力善根、大威德善根、與一切佛同一性善根。此菩薩修諸行時，于佛法中得最勝解，于佛菩提得廣大解，于菩薩愿未曾休息，盡一切劫心無疲倦，於一切苦不生厭離，一切眾魔所不能動，一切諸佛之所護念，具行一切菩薩苦行，修菩薩行精勤匪懈，于大乘愿恒不退轉。是菩薩安住此難得行已，于唸唸中，能轉阿
僧祇劫生死，而不捨菩薩大愿。若有眾生，承事供養，乃至見聞，皆于阿耨多羅三藐三菩提得不退轉。此菩薩雖了眾生非有，而不捨一切眾生界。譬如船師，不住此岸，不住彼岸，不住中流，而能運度此岸眾生至於彼岸，以往返無休息故。菩薩摩訶薩亦復如是，不住生死，不住涅槃，亦復不住生死中流，而能運度此岸眾生，置於彼岸安隱無畏、無憂惱處。亦不于眾生數而有所著，不捨一眾生著多眾生，不捨多眾生著一眾生；不增眾生界，不減眾生界；不生眾生界，不滅眾生界；不盡眾生界，不長眾生界；不分別眾生界，不二眾生界。何以故？菩薩深入眾生界如法界，眾生界、法界無有二。無二法中，無增、無減，無生、無滅，無有、無無，無取、無依，無著、無二。何以故？菩薩了一切法、法界無二故。菩薩如是以善方便入深法界，住于無相，以清凈相莊嚴其身，了法無性而能分別一切法相，不取眾生而能了知眾生之數，不著世界而現身佛剎，不分別法而善入佛法，深達義理而廣演言教，了一切法離欲真際而不斷菩薩道、不退菩薩行，常勤修習無盡之行，自在入于清凈法界。譬如鉆木以出於火，火事無量而火不滅。菩薩如是化眾生事，無有窮盡，而在世間常住不滅；非究竟，非不究竟；非取，非不取；非依，非無依；
【現代漢語翻譯】 現代漢語譯本：菩薩在無數劫的生死輪迴中，都不放棄其偉大的菩薩誓願。如果有眾生能夠侍奉供養菩薩，乃至只是見到或聽到菩薩的名號，都能在證得阿耨多羅三藐三菩提（無上正等正覺）的道路上永不退轉。這位菩薩雖然了知眾生並非實有，卻不捨棄一切眾生界。譬如船伕，不住在河的此岸，不住在河的彼岸，也不住在河的中間，卻能運送此岸的眾生到達彼岸，因為他不停地往返。菩薩摩訶薩（大菩薩）也是如此，不住在生死輪迴中，不住在涅槃（寂滅）中，也不住在生死輪迴的中間，卻能運送此岸的眾生，安置在彼岸安穩無畏、沒有憂愁煩惱的地方。菩薩也不執著于眾生的數量，不因為捨棄一個眾生而執著于多個眾生，也不因為捨棄多個眾生而執著於一個眾生；不增加眾生界，也不減少眾生界；不產生眾生界，也不滅亡眾生界；不窮盡眾生界，也不增長眾生界；不分別眾生界，也不把眾生界看作是二元的。為什麼呢？因為菩薩深入眾生界如同深入法界（宇宙真理），眾生界和法界沒有分別。在沒有分別的法中，沒有增加，沒有減少，沒有產生，沒有滅亡，沒有存在，沒有不存在，沒有執取，沒有依賴，沒有執著，沒有二元對立。為什麼呢？因為菩薩了知一切法和法界沒有分別。菩薩像這樣以善巧方便深入深奧的法界，安住于無相的境界，以清凈的相來莊嚴自身，了知法的自性本空卻能分別一切法的表象，不執著于眾生卻能了知眾生的數量，不執著於世界卻能顯現於佛的國土，不分別法卻能善巧地進入佛法，深刻理解義理而廣泛宣說教義，了知一切法遠離慾望的真實境界卻不斷菩薩道、不退菩薩行，常常勤奮修習無盡的修行，自在地進入清凈的法界。譬如鉆木取火，火產生后，火的作用是無限的，而火本身不會熄滅。菩薩也是如此，教化眾生的事業沒有窮盡，而在世間常住不滅；既不是究竟，也不是不究竟；既不是執取，也不是不執取；既不是依賴，也不是不依賴。 現代漢語譯本：既不是有，也不是無有；既不是二元，也不是非二元。
【English Translation】 English version: The Bodhisattva, through countless kalpas (aeons) of birth and death, does not abandon their great Bodhisattva vows. If there are sentient beings who serve and make offerings to the Bodhisattva, or even just see or hear of them, they will not regress on the path to attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment). Although this Bodhisattva understands that sentient beings are not ultimately real, they do not abandon the realm of all sentient beings. Just like a boatman who does not dwell on this shore, nor on the other shore, nor in the middle of the river, yet is able to transport beings from this shore to the other shore, because they continuously go back and forth. The Bodhisattva Mahasattva (great Bodhisattva) is also like this, not dwelling in birth and death, not dwelling in Nirvana (liberation), nor dwelling in the middle of birth and death, yet is able to transport beings from this shore, placing them on the other shore in a place of peace, fearlessness, and without sorrow or affliction. The Bodhisattva also does not cling to the number of sentient beings, not clinging to many beings by abandoning one, nor clinging to one being by abandoning many; not increasing the realm of sentient beings, nor decreasing the realm of sentient beings; not creating the realm of sentient beings, nor destroying the realm of sentient beings; not exhausting the realm of sentient beings, nor lengthening the realm of sentient beings; not differentiating the realm of sentient beings, nor seeing the realm of sentient beings as dualistic. Why is this so? Because the Bodhisattva deeply penetrates the realm of sentient beings as they penetrate the Dharma realm (the realm of ultimate truth), and the realm of sentient beings and the Dharma realm are not different. In the non-dual Dharma, there is no increase, no decrease, no birth, no death, no existence, no non-existence, no grasping, no reliance, no clinging, and no duality. Why is this so? Because the Bodhisattva understands that all dharmas (phenomena) and the Dharma realm are not different. The Bodhisattva, in this way, with skillful means, enters the profound Dharma realm, dwells in the state of no-form, adorns their body with pure forms, understands that the nature of dharmas is empty yet is able to distinguish all forms of dharmas, does not cling to sentient beings yet is able to know the number of sentient beings, does not cling to the world yet manifests in Buddha-lands, does not differentiate dharmas yet skillfully enters the Buddha-dharma, deeply understands the meaning and widely expounds the teachings, understands that all dharmas are the true realm of detachment from desire yet does not cease the Bodhisattva path, does not regress from the Bodhisattva practice, constantly diligently cultivates endless practices, and freely enters the pure Dharma realm. Just like drilling wood to produce fire, the function of the fire is limitless, yet the fire itself does not extinguish. The Bodhisattva is also like this, the work of transforming sentient beings is endless, and they dwell in the world constantly without extinction; neither ultimate nor not ultimate; neither grasping nor not grasping; neither relying nor not relying. English version: neither existent nor non-existent; neither dual nor non-dual.
非世法，非佛法；非凡夫，非得果。菩薩成就如是難得心，修菩薩行時，不說二乘法，不說佛法；不說世間，不說世間法；不說眾生，不說無眾生；不說垢，不說凈。何以故？菩薩知一切法無染、無取、不轉、不退故。菩薩于如是寂滅微妙甚深最勝法中修行時，亦不生念：『我現修此行、已修此行、當修此行。』不著蘊、界、處、內世間、外世間、內外世間，所起大愿、諸波羅蜜及一切法皆無所著。何以故？法界中無有法名：向聲聞乘、向獨覺乘，無有法名：向菩薩乘、向阿耨多羅三藐三菩提，無有法名：向凡夫界，無有法名：向染、向凈、向生死、向涅槃。何以故？諸法無二、無不二故。譬如虛空，於十方中，若去、來、今，求不可得，然非無虛空。菩薩如是觀一切法皆不可得，然非無一切法；如實無異，不失所作，普示修行菩薩諸行；不捨大愿，調伏眾生，轉正法輪；不壞因果，亦不違于平等妙法，普與三世諸如來等；不斷佛種，不壞實相；深入於法，辯才無盡；聞法不著，至法淵底；善能開演，心無所畏；不捨佛住，不違世法，普現世間而不著世間。菩薩如是成就難得智慧心，修習諸行，於三惡趣拔出眾生，教化調伏，安置三世諸佛道中，令不動搖。復作是念：『世間眾生不知恩報，更相仇對，邪見執著，迷惑
【現代漢語翻譯】 現代漢語譯本 既不是世俗之法，也不是佛法；既不是凡夫，也不是證果之人。菩薩成就如此難得之心，在修行菩薩道時，不說二乘（聲聞乘和獨覺乘）之法，不說佛法；不說世間，不說世間法；不說眾生，不說無眾生；不說垢染，不說清凈。為什麼呢？因為菩薩知道一切法都是無染、無取、不轉、不退的。菩薩在如此寂滅、微妙、甚深、最殊勝的法中修行時，也不會生起這樣的念頭：『我現在修此行、已經修此行、將要修此行。』不執著於五蘊（色、受、想、行、識）、六界（地、水、火、風、空、識）、十二處（眼、耳、鼻、舌、身、意六根及其對應的六塵），不執著于內世間、外世間、內外世間，所發起的大愿、諸波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）以及一切法都無所執著。為什麼呢？因為在法界中沒有法的名稱：指向聲聞乘、指向獨覺乘，沒有法的名稱：指向菩薩乘、指向阿耨多羅三藐三菩提（無上正等正覺），沒有法的名稱：指向凡夫界，沒有法的名稱：指向染污、指向清凈、指向生死、指向涅槃。為什麼呢？因為諸法無二、無不二的緣故。譬如虛空，在十方之中，無論是過去、現在、未來，都無法尋得，然而並非沒有虛空。菩薩如此觀察一切法皆不可得，然而並非沒有一切法；如實不異，不失所作，普遍示現修行菩薩的各種行為；不捨棄大愿，調伏眾生，轉動正法輪；不破壞因果，也不違背平等微妙之法，普遍與三世諸如來平等；不斷絕佛種，不破壞實相；深入於法，辯才無盡；聽聞佛法不執著，直至法的深淵；善於開演佛法，心中無所畏懼；不捨棄佛的住處，不違背世間法，普遍顯現在世間而不執著於世間。菩薩如此成就難得的智慧心，修習各種行為，從三惡趣（地獄、餓鬼、畜生）中拔出眾生，教化調伏，安置在三世諸佛的道中，令其不動搖。又作這樣的念頭：『世間眾生不知恩報，反而互相仇視，邪見執著，迷惑顛倒。』 English version It is neither worldly law nor Buddha's law; neither an ordinary person nor one who has attained fruition. When a Bodhisattva achieves such a rare mind and practices the Bodhisattva path, they do not speak of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) teachings, nor do they speak of Buddha's teachings; they do not speak of the world, nor worldly laws; they do not speak of sentient beings, nor non-sentient beings; they do not speak of defilement, nor purity. Why is this so? Because a Bodhisattva knows that all dharmas are without defilement, without grasping, without turning, and without regression. When a Bodhisattva practices in such a tranquil, subtle, profound, and supreme dharma, they do not give rise to thoughts such as: 『I am now practicing this, I have already practiced this, or I will practice this.』 They do not cling to the five aggregates (form, feeling, perception, mental formations, and consciousness), the six elements (earth, water, fire, wind, space, and consciousness), the twelve sense bases (the six sense organs and their corresponding six sense objects), nor to the inner world, the outer world, or the inner and outer world. They do not cling to the great vows they have made, the various pāramitās (generosity, morality, patience, diligence, meditation, and wisdom), or any dharma. Why is this so? Because in the realm of dharma, there is no name for a dharma that leads to the Śrāvakayāna, nor for one that leads to the Pratyekabuddhayāna; there is no name for a dharma that leads to the Bodhisattvayāna, nor for one that leads to Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment); there is no name for a dharma that leads to the realm of ordinary beings; there is no name for a dharma that leads to defilement, purity, birth and death, or nirvāṇa. Why is this so? Because all dharmas are neither dual nor non-dual. For example, like space, in the ten directions, whether past, present, or future, it cannot be found, yet it is not that space does not exist. A Bodhisattva observes all dharmas as unattainable, yet it is not that all dharmas do not exist; they are truly without difference, they do not fail in their actions, they universally demonstrate the various practices of a Bodhisattva; they do not abandon their great vows, they tame sentient beings, they turn the wheel of the true dharma; they do not destroy cause and effect, nor do they violate the equal and wondrous dharma, they are universally equal to all the Tathāgatas of the three times; they do not cut off the Buddha lineage, nor do they destroy the true nature of reality; they deeply penetrate the dharma, their eloquence is inexhaustible; they listen to the dharma without attachment, reaching the depths of the dharma; they are skilled in expounding the dharma, their hearts are without fear; they do not abandon the abode of the Buddha, they do not violate worldly laws, they universally appear in the world without being attached to the world. A Bodhisattva thus achieves a rare mind of wisdom, practices various actions, pulls sentient beings out of the three evil realms (hell, hungry ghosts, and animals), teaches and tames them, and places them on the path of the Buddhas of the three times, making them unshakeable. They also think: 『The sentient beings of the world do not know how to repay kindness, instead they are hostile to each other, they cling to wrong views, and are confused and deluded.』
【English Translation】 It is neither worldly law nor Buddha's law; neither an ordinary person nor one who has attained fruition. When a Bodhisattva achieves such a rare mind and practices the Bodhisattva path, they do not speak of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) teachings, nor do they speak of Buddha's teachings; they do not speak of the world, nor worldly laws; they do not speak of sentient beings, nor non-sentient beings; they do not speak of defilement, nor purity. Why is this so? Because a Bodhisattva knows that all dharmas are without defilement, without grasping, without turning, and without regression. When a Bodhisattva practices in such a tranquil, subtle, profound, and supreme dharma, they do not give rise to thoughts such as: 『I am now practicing this, I have already practiced this, or I will practice this.』 They do not cling to the five aggregates (form, feeling, perception, mental formations, and consciousness), the six elements (earth, water, fire, wind, space, and consciousness), the twelve sense bases (the six sense organs and their corresponding six sense objects), nor to the inner world, the outer world, or the inner and outer world. They do not cling to the great vows they have made, the various pāramitās (generosity, morality, patience, diligence, meditation, and wisdom), or any dharma. Why is this so? Because in the realm of dharma, there is no name for a dharma that leads to the Śrāvakayāna, nor for one that leads to the Pratyekabuddhayāna; there is no name for a dharma that leads to the Bodhisattvayāna, nor for one that leads to Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment); there is no name for a dharma that leads to the realm of ordinary beings; there is no name for a dharma that leads to defilement, purity, birth and death, or nirvāṇa. Why is this so? Because all dharmas are neither dual nor non-dual. For example, like space, in the ten directions, whether past, present, or future, it cannot be found, yet it is not that space does not exist. A Bodhisattva observes all dharmas as unattainable, yet it is not that all dharmas do not exist; they are truly without difference, they do not fail in their actions, they universally demonstrate the various practices of a Bodhisattva; they do not abandon their great vows, they tame sentient beings, they turn the wheel of the true dharma; they do not destroy cause and effect, nor do they violate the equal and wondrous dharma, they are universally equal to all the Tathāgatas of the three times; they do not cut off the Buddha lineage, nor do they destroy the true nature of reality; they deeply penetrate the dharma, their eloquence is inexhaustible; they listen to the dharma without attachment, reaching the depths of the dharma; they are skilled in expounding the dharma, their hearts are without fear; they do not abandon the abode of the Buddha, they do not violate worldly laws, they universally appear in the world without being attached to the world. A Bodhisattva thus achieves a rare mind of wisdom, practices various actions, pulls sentient beings out of the three evil realms (hell, hungry ghosts, and animals), teaches and tames them, and places them on the path of the Buddhas of the three times, making them unshakeable. They also think: 『The sentient beings of the world do not know how to repay kindness, instead they are hostile to each other, they cling to wrong views, and are confused and deluded.』
顛倒，愚癡無智，無有信心，隨逐惡友，起諸惡慧，貪愛、無明、種種煩惱皆悉充滿，是我所修菩薩行處。設有知恩、聰明、慧解，及善知識充滿世間，我不于中修菩薩行。何以故？我于眾生，無所適莫，無所冀望，乃至不求一縷一毫，及以一字讚美之言。盡未來劫，修菩薩行，未曾一念自為於己；但欲度脫一切眾生，令其清凈，永得出離。何以故？于眾生中為明導者，法應如是，不取不求；但為眾生修菩薩道，令其得至安隱彼岸，成阿耨多羅三藐三菩提。』是名菩薩摩訶薩第八難得行。
「佛子！何等為菩薩摩訶薩善法行？此菩薩為一切世間天、人、魔、梵、沙門、婆羅門、乾闥婆等作清涼法池，攝持正法，不斷佛種；得清凈光明陀羅尼故，說法授記，辯才無盡；得具足義陀羅尼故，義辯無盡；得覺悟實法陀羅尼故，法辯無盡；得訓釋言辭陀羅尼故，辭辯無盡；得無邊文句無盡義無礙門陀羅尼故，無礙辯無盡；得佛灌頂陀羅尼灌其頂故，歡喜辯無盡；得不由他悟陀羅尼門故，光明辯無盡；得同辯陀羅尼門故，同辯無盡；得種種義身、句身、文身中訓釋陀羅尼門故，訓釋辯無盡；得無邊旋陀羅尼故，無邊辯無盡。此菩薩大悲堅固，普攝眾生，於三千大千世界變身金色，施作佛事；隨諸眾生根性慾樂，以廣長舌，
【現代漢語翻譯】 現代漢語譯本 顛倒，愚癡無知，沒有信心，追隨惡友，產生各種邪惡的智慧，貪愛、無明、種種煩惱都充滿，這是我所修行的菩薩道之處。即使有知恩、聰明、有智慧理解的人，以及善知識充滿世間，我也不在他們那裡修行菩薩道。為什麼呢？因為我對眾生，沒有偏愛，沒有期望，甚至不求一絲一毫，以及一句讚美的話。盡未來世，修行菩薩道，未曾有一念是爲了自己；只是想要度脫一切眾生，讓他們清凈，永遠解脫。為什麼呢？因為在眾生中作為引導者，理應如此，不索取不求回報；只是爲了眾生修行菩薩道，讓他們到達安穩的彼岸，成就阿耨多羅三藐三菩提（無上正等正覺）。這稱為菩薩摩訶薩（大菩薩）的第八種難得之行。 『佛子！什麼是菩薩摩訶薩（大菩薩）的善法行？這位菩薩為一切世間的天、人、魔、梵（梵天）、沙門（出家修行者）、婆羅門（祭司）、乾闥婆（天樂神）等，作為清涼的法池，攝持正法，不斷絕佛種；因為得到清凈光明陀羅尼（總持）的緣故，說法授記，辯才無盡；因為得到具足義陀羅尼的緣故，義理辯才無盡；因為得到覺悟實法陀羅尼的緣故，法理辯才無盡；因為得到訓釋言辭陀羅尼的緣故，言辭辯才無盡；因為得到無邊文句無盡義無礙門陀羅尼的緣故，無礙辯才無盡；因為得到佛灌頂陀羅尼灌頂的緣故，歡喜辯才無盡；因為得到不由他悟陀羅尼門的緣故，光明辯才無盡；因為得到同辯陀羅尼門的緣故，同辯才無盡；因為得到種種義身、句身、文身中訓釋陀羅尼門的緣故，訓釋辯才無盡；因為得到無邊旋陀羅尼的緣故，無邊辯才無盡。這位菩薩大悲心堅固，普遍攝受眾生，在三千大千世界變現金色身，施行佛事；隨順眾生的根性和喜好，用廣長的舌頭，
【English Translation】 English version 『Being inverted, foolish and ignorant, without faith, following evil friends, giving rise to all kinds of evil wisdom, filled with greed, ignorance, and various afflictions, this is where I practice the Bodhisattva path. Even if there are those who are grateful, intelligent, and wise, and if good teachers fill the world, I would not practice the Bodhisattva path among them. Why? Because towards sentient beings, I have no partiality, no expectations, not even seeking a single thread or a single hair, nor a single word of praise. Throughout future eons, practicing the Bodhisattva path, I have never had a single thought for myself; I only wish to liberate all sentient beings, to purify them, and to enable them to be free forever. Why? Because as a guide among sentient beings, it should be so, not taking or seeking anything in return; only for the sake of sentient beings, practicing the Bodhisattva path, to lead them to the peaceful shore, to achieve Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). This is called the eighth difficult practice of a Bodhisattva-Mahasattva (Great Bodhisattva).』 『Buddha-child! What are the good practices of a Bodhisattva-Mahasattva (Great Bodhisattva)? This Bodhisattva serves as a cool Dharma pool for all beings in the world, including gods, humans, demons, Brahma (the creator god), Sramanas (ascetics), Brahmins (priests), Gandharvas (celestial musicians), etc., upholding the true Dharma and not allowing the Buddha-seed to be cut off; because of obtaining the Dharani (mantra) of pure light, they preach the Dharma and give predictions, with inexhaustible eloquence; because of obtaining the Dharani of complete meaning, their eloquence in meaning is inexhaustible; because of obtaining the Dharani of awakening to the true Dharma, their eloquence in Dharma is inexhaustible; because of obtaining the Dharani of explaining words, their eloquence in words is inexhaustible; because of obtaining the Dharani of the unobstructed gate of endless meaning in endless phrases and sentences, their unobstructed eloquence is inexhaustible; because of obtaining the Dharani of the Buddha's consecration, their joyful eloquence is inexhaustible; because of obtaining the gate of the Dharani of awakening without relying on others, their luminous eloquence is inexhaustible; because of obtaining the gate of the Dharani of similar eloquence, their similar eloquence is inexhaustible; because of obtaining the gate of the Dharani of explaining the meaning in various bodies of meaning, sentences, and words, their explanatory eloquence is inexhaustible; because of obtaining the Dharani of endless rotation, their endless eloquence is inexhaustible. This Bodhisattva has a firm great compassion, universally embracing all sentient beings, transforming into a golden body in the three thousand great thousand worlds, performing Buddha-works; according to the roots and inclinations of sentient beings, with a broad and long tongue,
於一音中現無量音，應時說法，皆令歡喜。假使有不可說種種業報無數眾生，共會一處，其會廣大充滿不可說世界，菩薩于彼眾會中坐。是中眾生，一一皆有不可說阿僧祇口，一一口能出百千億那由他音，同時發聲，各別言辭，各別所問；菩薩於一念中，悉能領受，皆為酬對，令除疑惑。如一眾會中，于不可說眾會中，悉亦如是。複次，假使一毛端處，唸唸出不可說不可說道場眾會；一切毛端處，皆亦如是。盡未來劫，彼劫可盡，眾會無盡。是諸眾會，于唸唸中，以各別言辭，各別所問；菩薩於一念中，悉能領受，無怖無怯，無疑無謬，而作是念：『設一切眾生以如是語業俱來問我，我為說法無斷無盡，皆令歡喜，住于善道；復令善解一切言辭，能為眾生說種種法，而於言語無所分別。假使不可說不可說種種言辭而來問難，一念悉領，一音咸答，普使開悟，無有遺余。以得一切智灌頂故，以得無礙藏故，以得一切法圓滿光明故，具足一切智智故。』佛子！此菩薩摩訶薩安住善法行已，能自清凈，亦能以無所著方便而普饒益一切眾生，不見有眾生得出離者。如於此三千大千世界，如是乃至於不可說三千大千世界，變身金色，妙音具足，於一切法無所障礙而作佛事。佛子！此菩薩摩訶薩成就十種身。所謂：入無邊法界非趣
【現代漢語翻譯】 現代漢語譯本 能在一個聲音中顯現無量的聲音，應時說法，使所有眾生都歡喜。假設有不可言說的、帶有各種業報的無數眾生，聚集在一處，這個集會廣大到充滿不可言說的世界，菩薩在那個集會中就座。這些眾生，每一個都有不可言說的阿僧祇（無數）個口，每一個口都能發出百千億那由他（極大的數量）的聲音，同時發聲，各自使用不同的語言，各自提出不同的問題；菩薩在一念之間，都能完全領會，併爲他們一一解答，使他們消除疑惑。就像在一個集會中一樣，在不可言說的集會中，也都是如此。再者，假設在一根毛髮的尖端，每一念都出現不可說不可說的道場集會；所有毛髮的尖端，也都是如此。即使未來劫（極長的時間）可以窮盡，集會也不會窮盡。這些集會，在每一念中，都用各自不同的語言，提出各自不同的問題；菩薩在一念之間，都能完全領會，沒有恐懼，沒有膽怯，沒有疑惑，沒有錯誤，並且這樣想：『假設一切眾生都用這樣的語言同時來問我，我為他們說法，不會中斷，不會窮盡，使他們都歡喜，安住在善道；又使他們善於理解一切語言，能為眾生說種種法，而對於語言沒有分別。假設不可說不可說的各種語言來發問，一念之間都能領會，用一個聲音全部回答，普遍使他們開悟，沒有遺漏。因為得到了以一切智慧灌頂的緣故，因為得到了無礙藏的緣故，因為得到了一切法圓滿光明的緣故，具足了一切智智（佛的智慧）的緣故。』佛子！這位菩薩摩訶薩安住在善法行之後，能夠自我清凈，也能以無所執著的方便普遍饒益一切眾生，不認為有眾生能夠真正出離。就像在這三千大千世界中一樣，乃至在不可說的三千大千世界中，菩薩都變現金色身，具足美妙的聲音，對於一切法沒有障礙而做佛事。佛子！這位菩薩摩訶薩成就了十種身。所謂：進入無邊法界，不執著于任何去處
【English Translation】 English version Manifesting immeasurable sounds within a single sound, expounding the Dharma in due time, causing all beings to rejoice. Suppose there are unspeakable, countless beings with various karmic retributions, gathered in one place, the assembly so vast that it fills unspeakable worlds, and the Bodhisattva sits in that assembly. Each of these beings has unspeakable asankhyas (countless) mouths, and each mouth can emit hundreds of thousands of billions of nayutas (immense numbers) of sounds, simultaneously uttering different languages, and each asking different questions; the Bodhisattva, in a single thought, can fully comprehend them all, and answer them one by one, dispelling their doubts. Just as in one assembly, so it is in unspeakable assemblies. Furthermore, suppose at the tip of a single hair, in every thought, unspeakable, unspeakable assemblies of the Bodhimanda (place of enlightenment) appear; at the tips of all hairs, it is also the same. Even if future kalpas (eons) could be exhausted, the assemblies would not be exhausted. These assemblies, in every thought, use their own different languages, asking their own different questions; the Bodhisattva, in a single thought, can fully comprehend them all, without fear, without timidity, without doubt, without error, and thinks thus: 『Suppose all beings come to ask me simultaneously with such languages, I will expound the Dharma for them without interruption, without end, causing them all to rejoice, and abide in the path of goodness; and also enable them to understand all languages, to be able to speak various Dharmas for beings, and to have no discrimination regarding languages. Suppose unspeakable, unspeakable various languages come to question, in a single thought, I can comprehend them all, and answer with one sound, universally enlightening them, without any omissions. Because I have received the empowerment of all wisdom, because I have obtained the unobstructed treasury, because I have obtained the perfect light of all Dharmas, and because I am endowed with all-knowing wisdom.』 Buddha-child! This Bodhisattva Mahasattva, having abided in the practice of good Dharmas, is able to purify himself, and also, with unattached skillful means, universally benefit all beings, not seeing any beings who can truly attain liberation. Just as in this three thousand great thousand world, so it is even in unspeakable three thousand great thousand worlds, the Bodhisattva manifests a golden body, endowed with wonderful sounds, and performs Buddha-works without any obstruction regarding all Dharmas. Buddha-child! This Bodhisattva Mahasattva has accomplished ten kinds of bodies. Namely: entering the boundless Dharma realm, not clinging to any destination.
身，滅一切世間故；入無邊法界諸趣身，生一切世間故；不生身，住無生平等法故；不滅身，一切滅、言說不可得故；不實身，得如實故；不妄身，隨應現故；不遷身，離死此生彼故；不壞身，法界性無壞故；一相身，三世語言道斷故；無相身，善能觀察法相故。菩薩成就如是十種身，為一切眾生舍，長養一切善根故；為一切眾生救，令其得大安隱故；為一切眾生歸，與其作大依處故；為一切眾生導，令得無上出離故；為一切眾生師，令入真實法中故；為一切眾生燈，令其明見業報故；為一切眾生光，令照甚深妙法故；為一切三世炬，令其曉悟實法故；為一切世間照，令入光明地中故；為一切諸趣明，示現如來自在故。佛子！是名菩薩摩訶薩第九善法行。菩薩安住此行，為一切眾生作清涼法池，能盡一切佛法源故。
「佛子！何等為菩薩摩訶薩真實行？此菩薩成就第一誠諦之語，如說能行，如行能說。此菩薩學三世諸佛真實語，入三世諸佛種性，與三世諸佛善根同等，得三世諸佛無二語，隨如來學智慧成就。此菩薩成就知眾生是處非處智、去來現在業報智、諸根利鈍智、種種界智、種種解智、一切至處道智、諸禪解脫三昧垢凈起時非時智、一切世界宿住隨念智、天眼智、漏盡智，而不捨一切菩薩行。何以故？欲
【現代漢語翻譯】 現代漢語譯本：身，因為滅盡一切世間而存在；進入無邊法界諸趣之身，因為生起一切世間而存在；不生之身，因為安住于無生平等的法而存在；不滅之身，因為一切滅和言說都不可得而存在；不實之身，因為證得如實而存在；不虛妄之身，因為隨順因緣而顯現而存在；不遷變之身，因為遠離此生彼死而存在；不壞之身，因為法界的本性不壞而存在；一相之身，因為三世的語言道斷絕而存在；無相之身，因為善於觀察法的實相而存在。菩薩成就這十種身，是爲了捨棄一切眾生，增長一切善根；爲了救度一切眾生，使他們得到大安穩；爲了成為一切眾生的歸宿，給他們提供大的依靠；爲了引導一切眾生，使他們得到無上的解脫；爲了成為一切眾生的老師，使他們進入真實的法中；爲了成為一切眾生的燈，使他們明白看到業報；爲了成為一切眾生的光，使他們照見甚深微妙的法；爲了成為一切三世的火炬，使他們覺悟真實的法；爲了照亮一切世間，使他們進入光明之地；爲了照亮一切諸趣，顯示如來的自在。佛子！這稱為菩薩摩訶薩的第九種善法行。菩薩安住於此行，為一切眾生作清涼的法池，能夠窮盡一切佛法的源頭。 「佛子！什麼是菩薩摩訶薩的真實行？這位菩薩成就第一真實之語，如所說的那樣去實行，如所實行的那樣去說。這位菩薩學習三世諸佛的真實語，進入三世諸佛的種性，與三世諸佛的善根相同等，得到三世諸佛無二的語言，隨順如來學習智慧成就。這位菩薩成就了知眾生是處非處智（知道什麼是合理的，什麼是不合理的智慧），去來現在業報智（知道過去、現在、未來業報的智慧），諸根利鈍智（知道眾生根器利鈍的智慧），種種界智（知道各種不同界別的智慧），種種解智（知道各種不同理解的智慧），一切至處道智（知道一切修行所至之處的智慧），諸禪解脫三昧垢凈起時非時智（知道禪定、解脫、三昧的染污和清凈以及何時生起的智慧），一切世界宿住隨念智（知道過去世在各個世界的宿命的智慧），天眼智（天眼通），漏盡智（斷盡煩惱的智慧），但不捨棄一切菩薩行。為什麼呢？因為想要
【English Translation】 English version: The body exists because it extinguishes all worlds; the body that enters the boundless realms of all beings exists because it gives rise to all worlds; the non-arising body exists because it abides in the non-arising, equal Dharma; the non-extinguishing body exists because all extinction and speech are unattainable; the non-real body exists because it attains reality; the non-false body exists because it manifests according to conditions; the non-transient body exists because it is free from the cycle of death and rebirth; the non-perishable body exists because the nature of the Dharma realm is imperishable; the one-form body exists because the path of language in the three times is cut off; the formless body exists because it is skilled in observing the characteristics of Dharma. A Bodhisattva who achieves these ten kinds of bodies does so to give up everything for all beings, to cultivate all good roots; to save all beings, enabling them to attain great peace; to be the refuge of all beings, providing them with a great reliance; to guide all beings, enabling them to attain supreme liberation; to be the teacher of all beings, enabling them to enter the true Dharma; to be the lamp for all beings, enabling them to clearly see the karmic consequences; to be the light for all beings, enabling them to illuminate the profound and subtle Dharma; to be the torch for all three times, enabling them to awaken to the true Dharma; to illuminate all worlds, enabling them to enter the realm of light; to illuminate all realms, demonstrating the Tathagata's freedom. Disciple of the Buddha! This is called the ninth good Dharma practice of a Bodhisattva Mahasattva. A Bodhisattva who abides in this practice becomes a cool Dharma pool for all beings, capable of exhausting the source of all Buddha Dharma. 「Disciple of the Buddha! What is the true practice of a Bodhisattva Mahasattva? This Bodhisattva achieves the first truthful speech, acting as he speaks, and speaking as he acts. This Bodhisattva learns the true speech of the Buddhas of the three times, enters the lineage of the Buddhas of the three times, is equal to the good roots of the Buddhas of the three times, attains the non-dual speech of the Buddhas of the three times, and follows the Tathagata in learning and achieving wisdom. This Bodhisattva achieves the wisdom of knowing what is reasonable and unreasonable for beings, the wisdom of knowing the karmic consequences of the past, present, and future, the wisdom of knowing the sharpness and dullness of beings' faculties, the wisdom of knowing various realms, the wisdom of knowing various understandings, the wisdom of knowing the path to all destinations, the wisdom of knowing the defilement and purity of all meditations, liberations, and samadhis, and when they arise, the wisdom of remembering past lives in all worlds, the divine eye, and the wisdom of the exhaustion of outflows, but does not abandon all Bodhisattva practices. Why is that? Because he wants to
教化一切眾生，悉令清凈故。此菩薩復生如是增上心：『若我不令一切眾生住無上解脫道，而我先成阿耨多羅三藐三菩提者，則違我本願，是所不應。是故，要當先令一切眾生得無上菩提、無餘涅槃，然後成佛。何以故？非眾生請我發心，我自為眾生作不請之友，欲先令一切眾生滿足善根、成一切智。是故，我為最勝，不著一切世間故；我為最上，住無上調御地故；我為離翳，解眾生無際故；我為已辦，本願成就故；我為善變化，菩薩功德莊嚴故；我為善依怙，三世諸佛攝受故。』此菩薩摩訶薩不捨本願故，得入無上智慧莊嚴，利益眾生，悉令滿足；隨本誓願，皆得究竟；於一切法中智慧自在，令一切眾生普得清凈；唸唸遍游十方世界，唸唸普詣不可說不可說諸佛國土，唸唸悉見不可說不可說諸佛及佛莊嚴清凈國土，示現如來自在神力。普遍法界、虛空界，此菩薩現無量身，普入世間而無所依；于其身中，現一切剎、一切眾生、一切諸法、一切諸佛。此菩薩知眾生種種想、種種欲、種種解、種種業報、種種善根，隨其所應，為現其身而調伏之；觀諸菩薩如幻、一切法如化、佛出世如影、一切世間如夢，得義身、文身無盡藏；正念自在，決定了知一切諸法；智慧最勝，入一切三昧真實相，住一性無二地。菩薩摩訶薩以諸
【現代漢語翻譯】 現代漢語譯本 教化一切眾生，使他們都得到清凈。這位菩薩又生起這樣的增上心：『如果我不讓一切眾生安住于無上解脫之道，而我先成就阿耨多羅三藐三菩提（無上正等正覺），那就違背了我最初的誓願，這是不應該的。所以，我應當先讓一切眾生得到無上菩提（無上智慧）、無餘涅槃（徹底的寂滅），然後自己才成佛。為什麼呢？不是眾生請求我發心，而是我自願為眾生做不請之友，想要先讓一切眾生圓滿善根、成就一切智（佛的智慧）。因此，我是最殊勝的，因為我不執著於一切世間；我是最上的，因為我安住于無上調御地（佛的境界）；我是遠離矇蔽的，因為我瞭解眾生無盡的苦難；我是已經辦妥的，因為我本來的誓願已經成就；我是善於變化的，因為我以菩薩的功德來莊嚴自己；我是善於依靠的，因為我被三世諸佛所攝受。』這位菩薩摩訶薩不捨棄本來的誓願，所以能夠進入無上智慧的莊嚴境界，利益眾生，使他們都得到滿足；隨著他最初的誓願，都能得到究竟；在一切法中智慧自在，使一切眾生普遍得到清凈；唸唸之間遍游十方世界，唸唸之間普遍到達不可說不可說的諸佛國土，唸唸之間都見到不可說不可說的諸佛以及佛的莊嚴清凈國土，示現如來（佛）自在的神力。普遍於法界、虛空界，這位菩薩顯現無量身，普遍進入世間而無所依；在他的身中，顯現一切剎土、一切眾生、一切諸法、一切諸佛。這位菩薩知道眾生種種的想法、種種的慾望、種種的理解、種種的業報、種種的善根，隨著他們所應得的，為他們顯現相應的身形來調伏他們；觀察諸菩薩如幻象、一切法如變化、佛出世如影子、一切世間如夢境，得到義身（真理之身）、文身（教法之身）的無盡寶藏；正念自在，確定地瞭解一切諸法；智慧最殊勝，進入一切三昧（禪定）的真實相，安住於一性無二的境界。菩薩摩訶薩以諸
【English Translation】 English version Instructing all sentient beings, causing them all to be pure. This Bodhisattva further generates such an enhanced mind: 『If I do not cause all sentient beings to dwell in the unsurpassed path of liberation, and I first attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), then I would be violating my original vow, which is not proper. Therefore, I should first cause all sentient beings to attain unsurpassed Bodhi (supreme wisdom), Nirvana without remainder (complete extinction), and then become a Buddha myself. Why is that? It is not that sentient beings requested me to generate this mind, but I myself voluntarily act as an uninvited friend to sentient beings, desiring to first cause all sentient beings to fulfill their roots of goodness and attain all-knowing wisdom (Buddha's wisdom). Therefore, I am the most excellent, because I am not attached to all worldly things; I am the supreme, because I dwell in the unsurpassed realm of taming (Buddha's state); I am free from obscuration, because I understand the boundless suffering of sentient beings; I am one who has accomplished, because my original vow has been fulfilled; I am skillful in transformation, because I adorn myself with the merits of a Bodhisattva; I am a good refuge, because I am embraced by the Buddhas of the three times.』 This Bodhisattva Mahasattva does not abandon his original vow, therefore, he is able to enter the adorned realm of unsurpassed wisdom, benefiting sentient beings, causing them all to be satisfied; following his original vows, he is able to attain ultimate completion; in all dharmas, his wisdom is free and at ease, causing all sentient beings to universally attain purity; in every thought, he travels throughout the ten directions, in every thought, he universally arrives at the inexpressible and countless Buddha lands, in every thought, he sees the inexpressible and countless Buddhas and the pure and adorned Buddha lands, manifesting the self-mastery and divine power of the Tathagata (Buddha). Pervading the Dharma realm and the space realm, this Bodhisattva manifests countless bodies, universally entering the world without any attachment; within his body, he manifests all lands, all sentient beings, all dharmas, and all Buddhas. This Bodhisattva knows the various thoughts, various desires, various understandings, various karmic retributions, and various roots of goodness of sentient beings, and according to what is appropriate for them, he manifests corresponding forms to tame them; he observes all Bodhisattvas as illusions, all dharmas as transformations, the appearance of a Buddha in the world as a shadow, and all worldly things as dreams, attaining the inexhaustible treasury of the body of meaning (body of truth) and the body of words (body of teachings); his right mindfulness is free and at ease, he decisively understands all dharmas; his wisdom is the most excellent, he enters the true aspect of all Samadhis (meditative states), and dwells in the state of one nature without duality. The Bodhisattva Mahasattva with all
眾生皆著於二，安住大悲，修行如是寂滅之法，得佛十力，入因陀羅網法界，成就如來無礙解脫人中雄猛大師子吼；得無所畏，能轉無礙清凈法輪；得智慧解脫，了知一切世間境界；絕生死迴流，入智慧大海；為一切眾生護持三世諸佛正法，到一切佛法海實相源底。菩薩住此真實行已，一切世間天、人、魔、梵、沙門、婆羅門、乾闥婆、阿修羅等，有親近者，皆令開悟，歡喜清凈。是名菩薩摩訶薩第十真實行。」
爾時，佛神力故，十方各有佛剎微塵數世界六種震動，所謂：動、遍動、等遍動，起、遍起、等遍起，涌、遍涌、等遍涌，震、遍震、等遍震，吼、遍吼、等遍吼，擊、遍擊、等遍擊。雨天妙華、天香、天末香、天鬘、天衣、天寶、天莊嚴具，奏天樂音，放天光明，演暢諸天微妙音聲。如此世界夜摩天宮，說十行法所現神變；十方世界，悉亦如是。復以佛神力故，十方各過十萬佛剎微塵數世界外，有十萬佛剎微塵數菩薩俱，來詣此土，充滿十方，語功德林菩薩言：
「佛子！善哉！善哉！善能演說諸菩薩行。我等一切同名：功德林，所住世界皆名：功德幢，彼土如來同名：普功德。我等佛所，亦說此法；眾會眷屬，言辭義理，悉亦如是，無有增減。佛子！我等皆承佛神力，來入此會，為汝作證：
【現代漢語翻譯】 現代漢語譯本：眾生都執著於二元對立的觀念，菩薩安住于大慈大悲之中，修行這種寂滅的法門，從而獲得佛的十種力量（十力，如來所具有的十種智慧力量），進入因陀羅網（因陀羅網，比喻重重無盡的法界）般的法界，成就如來無礙的解脫，成為人中雄猛的大師子（獅子）吼。菩薩獲得無所畏懼的膽量，能夠轉動無礙清凈的法輪（法輪，佛法的象徵），獲得智慧的解脫，了知一切世間的境界；斷絕生死輪迴，進入智慧的海洋；為一切眾生護持三世諸佛的正法，到達一切佛法大海的真實源頭。菩薩安住于這種真實的修行之後，一切世間的天人、魔、梵天、沙門（出家修行者）、婆羅門（印度教祭司）、乾闥婆（天上的樂神）、阿修羅（非天神）等，凡是親近菩薩的人，都能夠被開悟，獲得歡喜和清凈。這被稱為菩薩摩訶薩的第十真實行。 這時，由於佛的神力，十方每個方向都有如微塵數般多的世界發生六種震動，分別是：動、普遍動、平等普遍動，起、普遍起、平等普遍起，涌、普遍涌、平等普遍涌，震、普遍震、平等普遍震，吼、普遍吼、平等普遍吼，擊、普遍擊、平等普遍擊。天空中降下美妙的花朵、天香、天末香、天鬘（花環）、天衣、天寶、天莊嚴具，奏響天樂，放出天光，宣揚諸天微妙的聲音。就像這個世界的夜摩天宮（夜摩天宮，欲界第三層天），宣說十行法所顯現的神變一樣；十方世界，也都是如此。又因為佛的神力，十方每個方向都超過十萬佛剎微塵數的世界之外，有十萬佛剎微塵數菩薩一同來到這個世界，充滿十方，對功德林菩薩說： 『佛子！太好了！太好了！你善於演說諸菩薩的修行。我們一切菩薩都同名：功德林，所居住的世界都名為：功德幢，那裡的如來都同名：普功德。我們在佛所，也宣說這種法；眾會眷屬，言辭義理，也都如此，沒有增減。佛子！我們都是承蒙佛的神力，來到這個法會，為你作證：』
【English Translation】 English version: All sentient beings are attached to duality. Bodhisattvas abide in great compassion, cultivate such a Dharma of quiescence, thereby attaining the ten powers of the Buddha (ten powers, the ten wisdom powers possessed by the Tathagata), entering the Dharma realm like the net of Indra (Indra's net, a metaphor for the infinite and interconnected Dharma realm), achieving the unhindered liberation of the Tathagata, and becoming a heroic great lion's roar among humans. Bodhisattvas gain fearlessness, are able to turn the unhindered and pure Dharma wheel (Dharma wheel, a symbol of the Buddha's teachings), attain the liberation of wisdom, and understand all worldly realms; they cut off the cycle of birth and death, enter the ocean of wisdom; they uphold the true Dharma of the Buddhas of the three times for all sentient beings, and reach the true source of the ocean of all Buddha Dharmas. When Bodhisattvas abide in this true practice, all beings in the world, including gods, humans, demons, Brahma, Shramanas (ascetics), Brahmins (Hindu priests), Gandharvas (celestial musicians), Asuras (demigods), etc., those who approach the Bodhisattva will be enlightened, joyful, and pure. This is called the tenth true practice of the Bodhisattva Mahasattva. At that time, due to the Buddha's divine power, in each of the ten directions, there were worlds as numerous as dust particles that experienced six kinds of shaking, namely: shaking, universal shaking, equal universal shaking; rising, universal rising, equal universal rising; surging, universal surging, equal universal surging; quaking, universal quaking, equal universal quaking; roaring, universal roaring, equal universal roaring; striking, universal striking, equal universal striking. Heavenly wonderful flowers, heavenly incense, heavenly powdered incense, heavenly garlands, heavenly garments, heavenly treasures, and heavenly ornaments rained down, heavenly music was played, heavenly light was emitted, and the subtle voices of the heavens were proclaimed. Just like the divine transformations manifested in the Yama Heaven Palace (Yama Heaven Palace, the third heaven of the desire realm) of this world, where the ten practices were expounded; the worlds in the ten directions were all the same. Furthermore, due to the Buddha's divine power, beyond worlds as numerous as dust particles of ten hundred thousand Buddha lands in each of the ten directions, there were Bodhisattvas as numerous as dust particles of ten hundred thousand Buddha lands who came together to this world, filling the ten directions, and said to Bodhisattva Merit Forest: 'Buddha's child! Excellent! Excellent! You are skilled in expounding the practices of the Bodhisattvas. All of us Bodhisattvas have the same name: Merit Forest, the worlds we dwell in are all named: Merit Banner, and the Tathagatas there all have the same name: Universal Merit. In the presence of our Buddhas, we also expound this Dharma; the assembly and retinue, the words and meanings, are all the same, without any increase or decrease. Buddha's child! We have all come to this assembly by the power of the Buddha, to bear witness for you:'
十方世界，悉亦如是。」
爾時，功德林菩薩承佛神力，普觀十方一切眾會暨於法界，欲令佛種性不斷故，欲令菩薩種性清凈故，欲令愿種性不退轉故，欲令行種性常相續故，欲令三世種性悉平等故，欲攝三世一切佛種性故，欲開演所種諸善根故，欲觀察一切諸根故，欲解煩惱習氣心行所作故，欲照了一切佛菩提故，而說頌言：
「一心敬禮十力尊， 離垢清凈無礙見， 境界深遠無倫匹， 住如虛空道中者。 過去人中諸最勝， 功德無量無所著， 勇猛第一無等倫， 彼離塵者行斯道。 現在十方諸國土， 善能開演第一義， 離諸過惡最清凈， 彼無依者行斯道。 未來所有人師子， 周遍遊行於法界， 已發諸佛大悲心， 彼饒益者行斯道。 三世所有無比尊， 自然除滅愚癡暗， 於一切法皆平等， 彼大力人行此道。 普見無量無邊界， 一切諸有及諸趣， 見已其心不分別， 彼無動者行斯道。 法界所有皆明瞭， 于第一義最清凈， 永破瞋慢及愚癡， 彼功德者行斯道。 于諸眾生善分別， 悉入法界真實性， 自然覺悟不由他， 彼等空者行斯道。 盡空所有諸國土， 悉往說法廣開諭， 所說清凈無能壞，
【現代漢語翻譯】 現代漢語譯本 『十方世界，也都是這樣。』
這時，功德林菩薩承蒙佛的神力，普遍觀察十方一切集會以及整個法界，爲了使佛的種性不中斷，爲了使菩薩的種性清凈，爲了使愿的種性不退轉，爲了使行的種性常常相續，爲了使過去、現在、未來三世的種性都平等，爲了攝取三世一切佛的種性，爲了開演所種的各種善根，爲了觀察一切眾生的根器，爲了瞭解煩惱習氣、心念行為的造作，爲了照見一切佛的菩提智慧，於是說了以下偈頌：
『一心敬禮具有十種力量的尊者（十力尊，指佛的十種智慧力量），您具有遠離垢染、清凈無礙的見解，境界深遠無比，安住于如同虛空一般的道中。 過去諸位人中最殊勝的佛陀，功德無量無所執著，勇猛第一無與倫比，這些遠離塵垢的佛陀行持著這條道路。 現在十方各個國土中的佛陀，善於開演最究竟的真理，遠離各種過失，最為清凈，這些無所依賴的佛陀行持著這條道路。 未來所有的人中獅子（指未來的佛），將周遍教化于整個法界，已經發起了諸佛的大悲心，這些饒益眾生的佛陀行持著這條道路。 三世所有無比尊貴的佛陀，自然地消除愚癡的黑暗，對於一切法都平等看待，這些具有大力量的人行持著這條道路。 普遍見到無量無邊的世界，一切眾生以及各種生命形態，見到之後內心不作分別，這些心不動搖的佛陀行持著這條道路。 對於法界的一切都明瞭通達，對於最究竟的真理最為清凈，永遠破除嗔恨、傲慢和愚癡，這些具有功德的佛陀行持著這條道路。 對於各種眾生善於分別教化，使他們都進入法界的真實本性，自然覺悟不由他人引導，這些如同虛空一般的佛陀行持著這條道路。 遍及虛空的所有國土，都前往說法，廣開教誨，所說的法清凈無染，沒有誰能夠破壞，'
【English Translation】 English version 'The worlds of the ten directions are all like this.'
At that time, the Bodhisattva Guṇḍalina (功德林菩薩, Merit Forest Bodhisattva), empowered by the Buddha's spiritual might, universally observed all the assemblies in the ten directions and throughout the entire Dharma Realm. He wished to ensure that the Buddha lineage would not be broken, that the Bodhisattva lineage would be pure, that the vow lineage would not regress, that the practice lineage would continue uninterrupted, that the lineages of the three times (past, present, and future) would all be equal, that he would gather all the Buddha lineages of the three times, that he would unfold all the good roots he had planted, that he would observe all the faculties of beings, that he would understand the workings of afflictions, habits, and mental activities, and that he would illuminate all the Buddha's Bodhi (菩提, enlightenment). Therefore, he spoke the following verses:
'With one-pointed mind, I pay homage to the Honored One with Ten Powers (十力尊, the Buddha), who possesses immaculate, pure, and unobstructed vision, whose realm is profound and unparalleled, and who dwells in the path like space. The most excellent ones among people of the past, whose merits are immeasurable and without attachment, who are the foremost in courage and without equal, those who are free from defilement walk this path. The Buddhas in the lands of the ten directions in the present, who are skilled in expounding the supreme meaning, who are free from all faults and are most pure, those who are without reliance walk this path. All the lions among people (指未來的佛, referring to future Buddhas) of the future, who will universally teach throughout the Dharma Realm, who have already generated the great compassion of all Buddhas, those who benefit others walk this path. All the incomparable honored ones of the three times, who naturally dispel the darkness of ignorance, who are equal in all dharmas, those with great power walk this path. They universally see immeasurable and boundless realms, all beings and all realms of existence, and having seen, their minds do not discriminate, those who are unmoved walk this path. They are clear and understand all that is in the Dharma Realm, they are most pure in the supreme meaning, they forever break through anger, arrogance, and ignorance, those with merit walk this path. They are skilled in distinguishing and teaching all beings, enabling them to enter the true nature of the Dharma Realm, they are naturally enlightened without the guidance of others, those who are like space walk this path. Throughout all the lands in space, they go to teach and widely open up instruction, what they teach is pure and cannot be destroyed.'
彼勝牟尼行此道。 具足堅固不退轉， 成就尊重最勝法， 願力無盡到彼岸， 彼善修者所行道。 無量無邊一切地， 廣大甚深妙境界， 悉能知見靡有遺， 彼論師子所行道。 一切句義皆明瞭， 所有異論悉摧伏， 於法決定無所疑， 彼大牟尼行此道。 遠離世間諸過患， 普與眾生安隱樂， 能為無等大導師， 彼勝德者行斯道。 恒以無畏施眾生， 普令一切皆欣慶， 其心清凈離染濁， 彼無等者行斯道。 意業清凈極調善， 離諸戲論無口過， 威光圓滿眾所欽， 彼最勝者行斯道。 入真實義到彼岸， 住功德處心永寂， 諸佛護念恒不忘， 彼滅有者行斯道。 遠離於我無惱害， 恒以大音宣正法， 十方國土靡不周， 彼絕譬者行斯道。 檀波羅蜜已成滿， 百福相好所莊嚴， 眾生見者皆欣悅， 彼最勝慧行斯道。 智地甚深難可入， 能以妙慧善安住， 其心究竟不動搖， 彼堅固行行斯道。 法界所有悉能入， 隨所入處咸究竟， 神通自在靡不該， 彼法光明行此道。 諸無等等大牟尼， 勤修三昧無二相， 心常在定樂寂靜， 彼普見者行斯道。 微細廣大諸國土，
【現代漢語翻譯】 現代漢語譯本 那位殊勝的牟尼（Muni，指佛陀）行持這條道路。 他具足堅固不退轉的決心，成就了最受尊敬的至高佛法， 他的願力無盡，直至到達彼岸，這是那位善於修行者所行走的道路。 他能知曉無量無邊的一切境界，廣大而深奧的微妙境界， 他能完全知曉並看見一切，沒有遺漏，這是那位論師之獅所行走的道路。 他明瞭一切語句和含義，所有不同的論點都被他摧伏， 他對佛法堅定不移，毫無疑惑，這是那位偉大的牟尼所行走的道路。 他遠離世間的一切過患，普遍給予眾生安穩和快樂， 他能成為無與倫比的偉大導師，這是那位具有殊勝功德者所行走的道路。 他恒常以無畏施予眾生，普遍令一切眾生都感到歡欣喜悅， 他的心清凈無染，遠離污濁，這是那位無與倫比者所行走的道路。 他的意業清凈，極其調柔善良，遠離一切戲論，沒有口舌之過， 他的威光圓滿，受到眾人欽佩，這是那位最殊勝者所行走的道路。 他進入真實義，到達彼岸，安住于功德之處，內心永遠寂靜， 諸佛護念他，恒常不忘，這是那位滅除有為法者所行走的道路。 他遠離自我，沒有惱害，恒常以洪亮的聲音宣說正法， 他的教法遍及十方國土，無處不到，這是那位無與倫比者所行走的道路。 他已圓滿成就檀波羅蜜（Dānapāramitā，佈施波羅蜜），以百福相好莊嚴自身， 眾生見到他都感到歡喜悅樂，這是那位最殊勝的智慧者所行走的道路。 他的智慧境界深奧難入，他能以微妙的智慧善巧安住其中， 他的心究竟不動搖，這是那位堅固修行者所行走的道路。 他能進入法界的一切，無論進入何處都能究竟通達， 他的神通自在，無所不包，這是那位法光明者所行走的道路。 諸位無與倫比的偉大牟尼，勤修三昧（Samādhi，禪定），沒有二相的分別， 他們的心常在禪定中，樂於寂靜，這是那位普遍見者所行走的道路。 微細和廣大的諸國土，
【English Translation】 English version That victorious Muni (Muni, referring to the Buddha) walks this path. He is fully equipped with firm and unretreating resolve, having achieved the most respected supreme Dharma, His vows are endless, until reaching the other shore, this is the path walked by that skillful practitioner. He can know all the immeasurable and boundless realms, the vast and profound subtle realms, He can fully know and see everything, without omission, this is the path walked by that lion among teachers. He understands all sentences and meanings, all different arguments are subdued by him, He is firm in the Dharma, without any doubt, this is the path walked by that great Muni. He is far from all the faults of the world, universally giving beings peace and happiness, He can become an unparalleled great teacher, this is the path walked by that one with supreme virtues. He constantly gives fearlessness to beings, universally making all beings feel joyful and happy, His mind is pure and unblemished, far from defilement, this is the path walked by that unparalleled one. His mental actions are pure, extremely gentle and kind, far from all frivolous talk, without any verbal faults, His majestic light is complete, admired by all, this is the path walked by that most victorious one. He enters the true meaning, reaches the other shore, dwells in the place of merit, his heart is forever tranquil, The Buddhas protect and remember him, never forgetting, this is the path walked by that one who extinguishes conditioned existence. He is far from self, without harm, constantly proclaiming the true Dharma with a loud voice, His teachings pervade the ten directions, reaching everywhere, this is the path walked by that incomparable one. He has fully accomplished Dānapāramitā (Perfection of Giving), adorning himself with the hundred auspicious marks, Beings who see him all feel joyful and happy, this is the path walked by that most victorious wise one. His realm of wisdom is profound and difficult to enter, he can skillfully dwell within it with subtle wisdom, His mind is ultimately unmoving, this is the path walked by that firm practitioner. He can enter all of the Dharma realm, wherever he enters, he can completely understand, His supernatural powers are free and all-encompassing, this is the path walked by that light of Dharma. All the unparalleled great Munis, diligently cultivate Samādhi (meditation), without the distinction of two forms, Their minds are always in meditation, enjoying tranquility, this is the path walked by that universally seeing one. The subtle and vast lands,
更相涉入各差別， 如其境界悉了知， 彼智山王行此道。 意常明潔離諸垢， 於三界中無所著， 護持眾戒到彼岸， 此凈心者行斯道。 智慧無邊不可說， 普遍法界虛空界， 善能修學住其中， 彼金剛慧行斯道。 三世一切佛境界， 智慧善入悉周遍， 未嘗暫起疲厭心， 彼最勝者行斯道。 善能分別十力法， 了知一切至處道， 身業無礙得自在， 彼功德身行此道。 十方無量無邊界， 所有一切諸眾生， 我皆救護而不捨， 彼無畏者行斯道。 于諸佛法勤修習， 心常精進不懈倦， 凈治一切諸世間， 彼大龍王行此道。 了知眾生根不同， 欲解無量各差別， 種種諸界皆明達， 此普入者行斯道。 十方世界無量剎， 悉往受生無有數， 未曾一念生疲厭， 彼歡喜者行斯道。 普放無量光明網， 照耀一切諸世間， 其光所照入法性， 此善慧者行斯道。 震動十方諸國土， 無量億數那由他， 不令眾生有驚怖， 此利世者所行道。 善解一切語言法， 問難酬對悉究竟， 聰哲辯慧靡不知， 此無畏者所行道。 善解覆仰諸國土， 分別思惟得究竟， 悉使住于無盡地，
【現代漢語翻譯】 現代漢語譯本 互相涉入，各有差別，如其境界都能完全了知，那智慧如山王者行此道。 心意常明凈，遠離一切垢染，在三界中沒有任何執著，護持所有戒律到達彼岸，這清凈心者行此道。 智慧無邊，不可言說，普遍存在於法界和虛空界，善於修學並安住其中，那金剛智慧者行此道。 過去、現在、未來一切佛的境界，智慧善巧地深入並周遍，未曾有絲毫的疲倦厭煩之心，那最殊勝者行此道。 善於分辨十力（如來十種力量）之法，了知一切到達之處的道路，身業沒有障礙，得到自在，那功德之身者行此道。 十方無量無邊的世界，所有一切眾生，我都救護而不捨棄，那無畏者行此道。 對於諸佛之法勤奮修習，心常精進而不懈怠，清凈治理一切世間，那大龍王者行此道。 了知眾生的根器不同，想要理解無量的各種差別，對於種種世界都明瞭通達，這普入者行此道。 十方世界無量佛剎，都前往受生，沒有數量的限制，未曾有一念生起疲倦厭煩，那歡喜者行此道。 普遍放出無量的光明網，照耀一切世間，其光所照之處都進入法性，這善慧者行此道。 震動十方所有國土，無量億數那由他（極大數目），不讓眾生有驚恐害怕，這利益世間者所行之道。 善於理解一切語言文字的法則，問難和回答都能達到究竟，聰慧辯才沒有不通曉的，這無畏者所行之道。 善於理解覆蓋和仰起的各種國土，分別思惟達到究竟，使一切都安住于無盡的境界，
【English Translation】 English version Interpenetrating each other, each with differences, knowing all their realms completely, that wisdom-mountain king walks this path. The mind is always clear and pure, free from all defilements, without attachment in the three realms, upholding all precepts to reach the other shore, this pure-hearted one walks this path. Wisdom is boundless and ineffable, pervading the Dharma realm and the space realm, skillfully cultivating and dwelling within, that diamond wisdom one walks this path. The realms of all Buddhas of the past, present, and future, wisdom skillfully enters and pervades, never having a moment of weariness or aversion, that most excellent one walks this path. Skilled in distinguishing the ten powers (Tathagata's ten powers) of the Dharma, knowing all the paths to reach all places, the body's actions are unobstructed and free, that meritorious body walks this path. In the ten directions, in immeasurable and boundless worlds, all sentient beings, I protect and do not abandon, that fearless one walks this path. Diligently cultivating the Buddhas' Dharma, the mind is always diligent and not weary, purifying all the worlds, that great dragon king walks this path. Knowing that sentient beings have different roots, wanting to understand the immeasurable differences, being clear and understanding all kinds of realms, this all-entering one walks this path. In the ten directions, in immeasurable Buddha lands, all go to be born, without number, never having a single thought of weariness or aversion, that joyful one walks this path. Universally emitting immeasurable nets of light, illuminating all the worlds, where the light shines, all enter the Dharma nature, this wise one walks this path. Shaking all the lands in the ten directions, immeasurable billions of nayutas (a very large number), not causing sentient beings to be frightened or afraid, this one who benefits the world walks this path. Skilled in understanding all the laws of language and words, questions and answers reach the ultimate, intelligent and eloquent, there is nothing not known, this fearless one walks this path. Skilled in understanding the various lands that are covered and uplifted, contemplating and thinking to reach the ultimate, causing all to dwell in the endless realm,
此勝慧者所行道。 功德無量那由他， 為求佛道皆修習， 于其一切到彼岸， 此無盡行所行道。 超出世間大論師， 辯才第一師子吼， 普使群生到彼岸， 此凈心者所行道。 諸佛灌頂第一法， 已得此法灌其頂， 心恒安住正法門， 彼廣大心行此道。 一切眾生無量別， 了達其心悉周遍， 決定護持佛法藏， 彼如須彌行此道。 能於一一語言中， 普為示現無量音， 令彼眾生隨類解， 此無礙見行斯道。 一切文字語言法， 智皆善入不分別， 住于真實境界中， 此見性者所行道。 安住甚深大法海， 善能印定一切法， 了法無相真實門， 此見實者所行道。 一一佛土皆往詣， 盡于無量無邊劫， 觀察思惟靡暫停， 此匪懈者所行道。 無量無數諸如來， 種種名號各不同， 於一毛端悉明見， 此凈福者所行道。 一毛端處見諸佛， 其數無量不可說， 一切法界悉亦然， 彼諸佛子行斯道。 無量無邊無數劫， 於一念中悉明見， 知其修促無定相， 此解脫行所行道。 能令見者無空過， 皆于佛法種因緣， 而於所作心無著， 彼諸最勝所行道。 那由他劫常遇佛，
【現代漢語翻譯】 現代漢語譯本 這是殊勝智慧者所修行的道路。 他們積累了無量無數的功德，爲了追求佛道而精進修行， 對於一切法都到達了彼岸，這是他們所修行的無盡之道。 他們超越世間一切大論師，擁有第一的辯才，如獅子吼般震懾， 普遍使一切眾生到達彼岸，這是清凈心者所修行的道路。 諸佛灌頂的第一大法，他們已經得到此法並被灌頂， 心恒常安住在正法之門，他們以廣大的心修行此道。 一切眾生有無量差別，他們了達眾生的心念，周遍無遺， 決定護持佛法寶藏，他們如須彌山般修行此道。 他們能于每一種語言中，普遍示現無量的音聲， 使眾生能隨各自的類別理解，這是無礙見者所修行的道路。 對於一切文字語言的法，他們的智慧都能善巧深入而不分別， 安住在真實的境界中，這是見性者所修行的道路。 他們安住在甚深的大法海中，善於印定一切法， 了知諸法無相的真實之門，這是見實者所修行的道路。 他們前往每一個佛土，經歷無量無邊的劫數， 觀察思惟，沒有絲毫停歇，這是不懈怠者所修行的道路。 無量無數的如來（Tathagata），有種種不同的名號， 他們在一毛端處都能清晰明見，這是清凈福德者所修行的道路。 在一毛端處見到諸佛，其數量無量不可說， 一切法界也都是如此，這些佛子修行此道。 無量無邊無數的劫數，他們在一念之間都能清晰明見， 知道修行有長有短，沒有固定的相狀，這是解脫行者所修行的道路。 他們能使見到他們的人不空過，都能在佛法中種下因緣， 而對於所做的一切，心中沒有執著，這是最殊勝者所修行的道路。 在無數劫中常常遇到佛，
【English Translation】 English version This is the path practiced by those with superior wisdom. They accumulate immeasurable merits, diligently cultivating to seek the path of Buddhahood, Having reached the other shore in all dharmas, this is the endless path they practice. They surpass all great debaters in the world, possessing the foremost eloquence, roaring like a lion, Universally leading all beings to the other shore, this is the path practiced by those with pure minds. The foremost dharma of the Buddhas' consecration, they have received this dharma and been consecrated, Their minds constantly abide in the gate of the true dharma, they practice this path with vast minds. All sentient beings have immeasurable differences, they understand the minds of beings, all-pervasively, Determined to protect the treasury of the Buddha's teachings, they practice this path like Mount Sumeru. They can, in each and every language, universally manifest immeasurable sounds, Enabling beings to understand according to their respective categories, this is the path practiced by those with unobstructed vision. Regarding all written and spoken dharmas, their wisdom can skillfully penetrate without discrimination, Abiding in the realm of truth, this is the path practiced by those who see their nature. They abide in the profound ocean of the great dharma, skillfully sealing all dharmas, Understanding the true gate of the formless nature of dharmas, this is the path practiced by those who see reality. They go to every Buddha-land, spending immeasurable and boundless kalpas, Observing and contemplating without the slightest pause, this is the path practiced by the diligent. Immeasurable and countless Tathagatas (如來), with various different names, They can clearly see them all at the tip of a single hair, this is the path practiced by those with pure merit. Seeing Buddhas at the tip of a single hair, their number is immeasurable and inexpressible, The entire dharma realm is also like this, these Buddha's children practice this path. Immeasurable, boundless, and countless kalpas, they can clearly see them all in a single thought, Knowing that cultivation has long and short durations, without a fixed form, this is the path practiced by those who seek liberation. They can ensure that those who see them do not pass by in vain, all planting the seeds of causes and conditions in the Buddha's teachings, And regarding all that they do, their minds are without attachment, this is the path practiced by the most excellent ones. They often encounter Buddhas in countless kalpas,
終不一念生疲厭， 其心歡喜轉更增， 此不空見所行道。 盡于無量無邊劫， 觀察一切眾生界， 未曾見有一眾生， 此堅固士所行道。 修習無邊福智藏， 普作清涼功德池， 利益一切諸群生， 彼第一人行此道。 法界所有諸品類， 普遍虛空無數量， 了彼皆依言說住， 此師子吼所行道。 能於一一三昧中， 普入無數諸三昧， 悉至法門幽奧處， 此論月者行斯道。 忍力勤修到彼岸， 能忍最勝寂滅法， 其心平等不動搖， 此無邊智所行道。 於一世界一坐處， 其身不動恒寂然， 而於一切普現身， 彼無邊身行此道。 無量無邊諸國土， 悉令共入一塵中， 普得包容無障礙， 彼無邊思行此道。 了達是處及非處， 于諸力處普能入， 成就如來最上力， 彼第一力所行道。 過去未來現在世， 無量無邊諸業報， 恒以智慧悉了知， 此達解者所行道。 了達世間時非時， 如應調伏諸眾生， 悉順其宜而不失， 此善了者所行道。 善守身語及意業， 恒令依法而修行， 離諸取著降眾魔， 此智心者所行道。 于諸法中得善巧， 能入真如平等處， 辯才宣說無有窮，
此佛行者所行道。 陀羅尼門已圓滿， 善能安住無礙藏， 于諸法界悉通達， 此深入者所行道。 三世所有一切佛， 悉與等心同智慧， 一性一相無有殊， 此無礙種所行道。 已決一切愚癡膜， 深入廣大智慧海， 普施眾生清凈眼， 此有目者所行道。 已具一切諸導師， 平等神通無二行， 獲于如來自在力， 此善修者所行道。 遍游一切諸世間， 普雨無邊妙法雨， 悉令于義得決了， 此法雲者所行道。 能于佛智及解脫， 深生凈信永不退， 以信而生智慧根， 此善學者所行道。 能於一念悉了知， 一切眾生無有餘， 了彼眾生心自性， 達無性者所行道。 法界一切諸國土， 悉能化往無有數， 其身最妙絕等倫， 此無比行所行道。 佛剎無邊無有數， 無量諸佛在其中， 菩薩于彼悉現前， 親近供養生尊重。 菩薩能以獨一身， 入於三昧而寂定， 令見其身無有數， 一一皆從三昧起。 菩薩所住最深妙， 所行所作超戲論， 其心清凈常悅樂， 能令眾生悉歡喜。 諸根方便各差別， 能以智慧悉明見， 而了諸根無所依， 調難調者所行道。 能以方便巧分別，
【現代漢語翻譯】 現代漢語譯本 這是佛行者所修行的道路。 陀羅尼（dharani，總持）法門已經圓滿，善於安住于無礙的智慧寶藏中， 對於一切法界都通達明瞭，這是深入修行者所走的道路。 過去、現在、未來三世所有一切佛，都具有同等的心和智慧， 他們的本性和相貌都是一樣的，沒有差別，這是無礙種子所修行的道路。 已經破除一切愚癡的障礙，深入廣大的智慧海洋， 普遍給予眾生清凈的智慧之眼，這是有智慧眼的人所修行的道路。 已經具備一切導師的品質，平等的神通沒有兩種不同的行為， 獲得瞭如來（tathagata，佛的稱號）的自在力量，這是善於修行的人所走的道路。 普遍遊歷一切世間，普降無邊美妙的佛法之雨， 使一切眾生都能在佛法義理上得到決斷和明瞭，這是法雲（dharma-megha，比喻佛法如雲普覆）菩薩所修行的道路。 能夠對佛的智慧和解脫，產生深刻的清凈信心，永遠不會退轉， 以信心而生出智慧的根基，這是善於學習的人所修行的道路。 能夠在一念之間完全瞭解，一切眾生的情況，沒有遺漏， 瞭解那些眾生內心的自性，通達無自性的人所修行的道路。 法界一切諸國土，都能化身前往，數量無數， 他們的身體最美妙，無與倫比，這是無比的修行者所修行的道路。 佛剎（buddha-ksetra，佛的國土）無邊無際，數量無數，其中有無量的佛， 菩薩在那些佛剎中都顯現出來，親近供養，生起尊重之心。 菩薩能夠以獨一的身體，進入三昧（samadhi，禪定）而寂靜安住， 使眾生看到他的身體無數，每一個身體都從三昧中生起。 菩薩所安住的境界最深奧微妙，所行所作超越了戲論， 他們的內心清凈，常常喜悅快樂，能夠使一切眾生都歡喜。 眾生的根器和方便各有差別，菩薩能夠以智慧完全明見， 並且瞭解諸根沒有所依之處，這是調伏難以調伏的眾生的人所修行的道路。 能夠以方便善巧地分別，
【English Translation】 English version This is the path that a follower of the Buddha practices. The dharani (mantra, mnemonic device) gate is already perfected, skillfully dwelling in the unobstructed treasury of wisdom, Being thoroughly enlightened about all the realms of dharma, this is the path that those who deeply penetrate practice. All Buddhas of the past, present, and future have the same mind and wisdom, Their nature and appearance are the same, without any difference, this is the path that the unobstructed seed practices. Having broken through all the veils of ignorance, deeply entering the vast ocean of wisdom, Universally bestowing upon sentient beings the pure eye of wisdom, this is the path that those with wisdom eyes practice. Having all the qualities of a guide, with equal supernatural powers and no dualistic actions, Having obtained the self-mastery of the Tathagata (Buddha), this is the path that those who practice well follow. Universally traveling through all the worlds, raining down boundless wonderful dharma rain, Enabling all beings to resolve and understand the meaning of the dharma, this is the path that the dharma-cloud (dharma-megha) practices. Being able to generate deep pure faith in the Buddha's wisdom and liberation, never retreating, Using faith to generate the roots of wisdom, this is the path that those who learn well practice. Being able to fully understand in a single thought, all sentient beings without exception, Understanding the intrinsic nature of those beings' minds, this is the path that those who have realized no-self practice. Being able to transform and travel to all the lands in the dharma realm, in countless numbers, Their bodies are the most wonderful, unparalleled, this is the path that those who practice incomparably follow. Buddha-ksetras (Buddha-fields) are boundless and countless, with immeasurable Buddhas within them, Bodhisattvas appear in all those Buddha-ksetras, drawing near to make offerings, and generating respect. Bodhisattvas are able to enter samadhi (meditative absorption) and abide in stillness with a single body, Causing beings to see their bodies in countless numbers, each arising from samadhi. The state in which Bodhisattvas dwell is the most profound and subtle, their actions transcend all conceptual constructs, Their minds are pure, always joyful and happy, able to make all beings happy. The faculties and skillful means of beings are different, Bodhisattvas are able to see them clearly with wisdom, And understand that the faculties have no basis, this is the path that those who tame the untamable practice. Being able to skillfully distinguish with skillful means,
於一切法得自在， 十方世界各不同， 悉在其中作佛事。 諸根微妙行亦然， 能為眾生廣說法， 誰其聞者不欣慶， 此等虛空所行道。 智眼清凈無與等， 於一切法悉明見， 如是智慧巧分別， 此無等者所行道。 所有無盡廣大福， 一切修行使究竟， 令諸眾生悉清凈， 此無比者所行道。 普勸修成助道法， 悉令得住方便地， 度脫眾生無有數， 未曾暫起眾生想。 一切機緣悉觀察， 先護彼意令無諍， 普示眾生安隱處， 此方便者所行道。 成就最上第一智， 具足無量無邊智， 于諸四眾無所畏， 此方便智所行道。 一切世界及諸法， 悉能遍入得自在， 亦入一切眾會中， 度脫群生無有數。 十方一切國土中， 擊大法鼓悟群生， 為法施主最無上， 此不滅者所行道。 一身結跏而正坐， 充滿十方無量剎， 而令其身不迫隘， 此法身者所行道。 能於一義一文中， 演說無量無邊法， 而其邊際不可得， 此無邊智所行道。 于佛解脫善修學， 得佛智慧無障礙， 成就無畏為世雄， 此方便者所行道。 了知十方世界海， 亦知一切佛剎海， 智海法海悉了知，
【現代漢語翻譯】 現代漢語譯本 對於一切法都能獲得自在， 十方世界各有不同，都可以在其中進行佛事。 諸根（眼、耳、鼻、舌、身、意）微妙，行為也是如此，能為眾生廣泛說法， 誰聽聞了不會感到歡喜慶幸呢？這是在虛空中所行之道。 智慧之眼清凈無與倫比，對於一切法都能明晰看見， 如此智慧巧妙分別，這是無與倫比者所行之道。 所有無盡廣大的福德，使一切修行都能達到究竟， 令一切眾生都清凈，這是無比者所行之道。 普遍勸導修成助道之法，使他們都能安住于方便之地， 度脫眾生無數，從未曾生起眾生之想。 一切機緣都能觀察到，先護持他們的心意使之沒有爭執， 普遍指示眾生安穩之處，這是方便者所行之道。 成就最上第一的智慧，具足無量無邊的智慧， 對於四眾（比丘、比丘尼、優婆塞、優婆夷）沒有畏懼，這是方便智所行之道。 一切世界以及諸法，都能普遍進入而得自在， 也能進入一切眾會之中，度脫無數的眾生。 在十方一切國土中，擊響大法鼓以覺悟眾生， 作為法施主最為無上，這是不滅者所行之道。 一身結跏趺坐而端正坐著，充滿十方無量佛剎（佛所教化的世界）， 而令其身體不感到迫窄，這是法身（佛的真身）所行之道。 能在一個義理、一個文字中，演說無量無邊的法， 而其邊際不可窮盡，這是無邊智所行之道。 對於佛的解脫善加修學，獲得佛的智慧沒有障礙， 成就無畏成為世間雄杰，這是方便者所行之道。 了知十方世界之海，也知道一切佛剎之海， 智慧之海、法之海都完全了知，
【English Translation】 English version Being free in all dharmas (teachings or phenomena), The ten directions of the world are different, and all can perform Buddha's work within them. The subtle roots (eyes, ears, nose, tongue, body, mind) and actions are the same, able to widely preach the Dharma to sentient beings, Who, upon hearing this, would not rejoice? This is the path walked in the void. The eye of wisdom is pure and unparalleled, clearly seeing all dharmas, Such wisdom skillfully distinguishes, this is the path walked by the unparalleled one. All endless and vast blessings, bring all practices to ultimate completion, Enabling all sentient beings to be purified, this is the path walked by the incomparable one. Universally encourage the cultivation of auxiliary practices, enabling them to dwell in the realm of skillful means, Liberating countless sentient beings, never once arising the thought of sentient beings. Observing all opportunities, first protecting their minds to avoid disputes, Universally showing sentient beings the place of peace, this is the path walked by the one with skillful means. Achieving the highest and foremost wisdom, possessing immeasurable and boundless wisdom, Having no fear among the four assemblies (bhikshus, bhikshunis, upasakas, upasikas), this is the path walked by the wisdom of skillful means. All worlds and all dharmas, able to pervade and attain freedom, Also entering all assemblies, liberating countless beings. In all lands of the ten directions, striking the great Dharma drum to awaken sentient beings, Being the supreme Dharma benefactor, this is the path walked by the indestructible one. Sitting in full lotus posture, filling the immeasurable Buddha-lands (worlds where Buddhas teach) of the ten directions, Yet not feeling cramped in the body, this is the path walked by the Dharmakaya (Buddha's true body). Able to expound immeasurable and boundless Dharma in one meaning, one word, And its boundaries cannot be reached, this is the path walked by boundless wisdom. Studying well the Buddha's liberation, attaining the Buddha's wisdom without obstacles, Achieving fearlessness and becoming a hero of the world, this is the path walked by the one with skillful means. Knowing the seas of the ten directions, also knowing the seas of all Buddha-lands, The sea of wisdom and the sea of Dharma are all fully known,
眾生見者咸欣慶。 或現入胎及初生， 或現道場成正覺， 如是皆令世間見， 此無邊者所行道。 無量億數國土中， 示現其身入涅槃， 實不捨愿歸寂滅， 此雄論者所行道。 堅固微密一妙身， 與佛平等無差別， 隨諸眾生各異見， 一實身者所行道。 法界平等無差別， 具足無量無邊義， 樂觀一相心不移， 三世智者所行道。 于諸眾生及佛法， 建立加持悉究竟， 所有持力同於佛， 最上持者行斯道。 神足無礙猶如佛， 天眼無礙最清凈， 耳根無礙善聽聞， 此無礙意所行道。 所有神通皆具足， 隨其智慧悉成就， 善知一切靡所儔， 此賢智者所行道。 其心正定不搖動， 其智廣大無邊際， 所有境界皆明達， 一切見者所行道。 已到一切功德岸， 能隨次第度眾生， 其心畢竟無厭足， 此常勤者所行道。 三世所有諸佛法， 於此一切咸知見， 從於如來種性生， 彼諸佛子行斯道。 隨順言辭已成就， 乖違談論善摧伏， 常能趣向佛菩提， 無邊慧者所行道。 一光照觸無涯限， 十方國土悉充遍， 普使世間得大明， 此破闇者所行道。 隨其應見應供養，
【現代漢語翻譯】 現代漢語譯本 所有眾生見到他都感到歡喜慶幸。 有時示現入胎和初生，有時示現在菩提道場成就正覺（指佛的覺悟）， 像這樣都讓世間眾生看見，這是無邊行者所修行的道。 在無量億數的國土中，示現他的身體進入涅槃（指佛的圓寂）， 實際上不捨棄本願而歸於寂滅，這是雄辯的論者所修行的道。 他擁有堅固、微妙、統一的妙身，與佛平等沒有差別， 隨著眾生各自不同的見解而顯現，這是真實不虛的行者所修行的道。 法界平等沒有差別，具足無量無邊的意義， 樂觀地觀察一相（指實相）而心不改變，這是通達三世的智者所修行的道。 對於一切眾生和佛法，建立加持都達到究竟， 所擁有的持力與佛相同，這是最上持者所修行的道。 他的神足通無礙，猶如佛一樣，天眼通無礙，最為清凈， 耳根通無礙，善於聽聞，這是無礙意者所修行的道。 他具足所有的神通，隨著他的智慧都成就， 善於瞭解一切，沒有可以比擬的，這是賢智者所修行的道。 他的心正定而不動搖，他的智慧廣大無邊際， 對於所有的境界都明瞭通達，這是一切見者所修行的道。 他已經到達一切功德的彼岸，能夠按照次第度化眾生， 他的心畢竟沒有厭足，這是常勤精進者所修行的道。 三世所有諸佛的佛法，對於這一切都知曉明見， 從如來（指佛）的種性而生，這些佛子修行的就是這個道。 他隨順言辭已經成就，對於乖違的談論善於摧伏， 常常能夠趨向佛菩提（指佛的智慧），這是無邊慧者所修行的道。 一道光明照觸沒有邊際，十方國土都充滿遍佈， 普遍使世間得到大光明，這是破除黑暗者所修行的道。 隨著眾生應該見到的和應該供養的，
【English Translation】 English version All sentient beings who see him rejoice with happiness. Sometimes he manifests entering the womb and being newly born, sometimes he manifests achieving perfect enlightenment (referring to Buddha's enlightenment) in the Bodhi (enlightenment) field, In this way, he makes all in the world see, this is the path practiced by the boundless one. In countless billions of lands, he manifests his body entering Nirvana (referring to Buddha's passing away), In reality, he does not abandon his vows and return to stillness, this is the path practiced by the eloquent debater. He possesses a firm, subtle, and unified wondrous body, equal to the Buddha without difference, Appearing according to the different views of sentient beings, this is the path practiced by the one who is true and real. The Dharma realm is equal without difference, complete with immeasurable and boundless meanings, Optimistically observing the one aspect (referring to the true nature) without changing the mind, this is the path practiced by the wise one who understands the three times. Towards all sentient beings and the Buddha's teachings, establishing blessings and reaching the ultimate, The power he holds is the same as the Buddha's, this is the path practiced by the supreme holder. His supernatural powers are unobstructed, like the Buddha, his heavenly eye is unobstructed, and most pure, His ear faculty is unobstructed, skillful in hearing, this is the path practiced by the one with unobstructed intention. He is complete with all supernatural powers, and all are accomplished according to his wisdom, Skilled in understanding everything, without equal, this is the path practiced by the wise and virtuous one. His mind is in right concentration and does not waver, his wisdom is vast and boundless, He is clear and understands all realms, this is the path practiced by the one who sees all. He has already reached the shore of all merits, able to liberate sentient beings in order, His mind is ultimately without satiety, this is the path practiced by the one who is always diligent. All the Buddhas' teachings of the three times, he knows and sees all of them, Born from the lineage of the Tathagata (referring to the Buddha), these Buddha's children practice this path. He has accomplished following the words, and is skilled in subduing contradictory discussions, He is always able to move towards Buddha's Bodhi (referring to Buddha's wisdom), this is the path practiced by the one with boundless wisdom. One ray of light touches without limit, filling all the ten directions, Universally enabling the world to obtain great light, this is the path practiced by the one who breaks through darkness. According to what sentient beings should see and should offer to,
為現如來清凈身， 教化眾生百千億， 莊嚴佛剎亦如是。 為令眾生出世間， 一切妙行皆修習， 此行廣大無邊際， 云何而有能知者？ 假使分身不可說， 而與法界虛空等， 悉共稱揚彼功德， 百千萬劫無能盡。 菩薩功德無有邊， 一切修行皆具足， 假使無量無邊佛， 于無量劫說不盡。 何況世間天及人， 一切聲聞及緣覺， 能于無量無邊劫， 讚歎稱揚得究竟。」
大方廣佛華嚴經卷第二十 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第二十一
于闐國三藏實叉難陀奉 制譯
十無盡藏品第二十二
爾時，功德林菩薩復告諸菩薩言：
「佛子！菩薩摩訶薩有十種藏，過去、未來、現在諸佛，已說、當說、今說。何等為十？所謂：信藏、戒藏、慚藏、愧藏、聞藏、施藏、慧藏、念藏、持藏、辯藏，是為十。
「佛子！何等為菩薩摩訶薩信藏？此菩薩信一切法空，信一切法無相，信一切法無愿，信一切法無作，信一切法無分別，信一切法無所依，信一切法不可量，信一切法無有上，信一切法難超越，信一切法無生。若菩薩能如是隨順一切法，生凈信已，聞諸佛法不可思議，
【現代漢語翻譯】 現代漢語譯本 爲了顯現如來清凈的法身， 教化眾生百千億之多，佛土的莊嚴也是如此。 爲了使眾生脫離世俗，一切殊勝的修行都去修習， 這種修行廣大無邊，怎麼可能有人能完全瞭解呢？ 即使化身無數，多到無法言說，並且遍佈整個法界虛空， 都一起稱揚佛的功德，百千萬劫也無法窮盡。 菩薩的功德無邊無際，一切修行都圓滿具足， 即使有無量無邊的佛，在無量劫中也說不盡。 更何況世間的天人和一切聲聞（sravaka，聽聞佛法而修行的人）和緣覺（pratyekabuddha，靠自己覺悟的人）， 能夠在無量無邊的劫中，讚歎稱揚而達到究竟呢？」
《大方廣佛華嚴經》卷第二十 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第二十一
于闐國三藏實叉難陀（Siksananda）奉 制譯
十無盡藏品第二十二
這時，功德林菩薩又告訴諸位菩薩說：
『佛子！菩薩摩訶薩有十種藏，過去、未來、現在諸佛，已經說過、將要說、現在正在說。哪十種呢？就是：信藏、戒藏、慚藏、愧藏、聞藏、施藏、慧藏、念藏、持藏、辯藏，這就是十種藏。
『佛子！什麼是菩薩摩訶薩的信藏呢？這位菩薩相信一切法是空性的，相信一切法沒有相狀，相信一切法沒有愿求，相信一切法沒有造作，相信一切法沒有分別，相信一切法沒有所依，相信一切法不可衡量，相信一切法沒有至上，相信一切法難以超越，相信一切法沒有生起。如果菩薩能夠這樣隨順一切法，生起清凈的信心后，聽聞諸佛的佛法不可思議，
【English Translation】 English version To manifest the pure body of the Thus Come One (Tathagata), To teach and transform hundreds of thousands of billions of sentient beings, the adornment of the Buddha-lands is also like this. To enable sentient beings to transcend the world, all wonderful practices are cultivated, This practice is vast and boundless, how can anyone fully comprehend it? Even if the emanated bodies are countless, beyond description, and pervade the entire Dharma realm and space, All together praising the merits of the Buddha, hundreds of thousands of millions of kalpas (aeons) would not be enough to exhaust them. The merits of a Bodhisattva are boundless, all practices are fully accomplished, Even if there were countless Buddhas, they could not finish speaking about them in countless kalpas. How much less can the gods and humans in the world, and all Sravakas (hearers) and Pratyekabuddhas (solitary realizers), Be able to praise and extol them to the ultimate end in countless kalpas?'
The Avatamsaka Sutra, Scroll 20 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra
The Avatamsaka Sutra, Scroll 21
Translated by Tripitaka Master Siksananda of Khotan under Imperial Decree
Chapter 22: The Ten Inexhaustible Treasuries
At that time, Bodhisattva Guṇavīrya (Merit Forest) again addressed all the Bodhisattvas, saying:
'Buddha-sons! Bodhisattva Mahasattvas have ten treasuries, which the Buddhas of the past, future, and present have spoken, will speak, and are now speaking. What are the ten? They are: the treasury of faith, the treasury of precepts, the treasury of shame, the treasury of remorse, the treasury of learning, the treasury of giving, the treasury of wisdom, the treasury of mindfulness, the treasury of upholding, and the treasury of eloquence. These are the ten.
'Buddha-sons! What is the treasury of faith of a Bodhisattva Mahasattva? This Bodhisattva believes that all dharmas are empty, believes that all dharmas are without characteristics, believes that all dharmas are without wishes, believes that all dharmas are without action, believes that all dharmas are without discrimination, believes that all dharmas are without reliance, believes that all dharmas are immeasurable, believes that all dharmas are without superior, believes that all dharmas are difficult to transcend, believes that all dharmas are without arising. If a Bodhisattva can thus accord with all dharmas, having generated pure faith, upon hearing the inconceivable Dharma of the Buddhas,
心不怯弱；聞一切佛不可思議，心不怯弱；聞眾生界不可思議，心不怯弱；聞法界不可思議，心不怯弱；聞虛空界不可思議，心不怯弱；聞涅槃界不可思議，心不怯弱；聞過去世不可思議，心不怯弱；聞未來世不可思議，心不怯弱；聞現在世不可思議，心不怯弱；聞入一切劫不可思議，心不怯弱。何以故？此菩薩于諸佛所一向堅信，知佛智慧無邊無盡。十方無量諸世界中，一一各有無量諸佛，于阿耨多羅三藐三菩提，已得、今得、當得，已出世、今出世、當出世，已入涅槃、今入涅槃、當入涅槃，彼諸佛智慧不增不減、不生不滅、不進不退、不近不遠、無知無舍。此菩薩入佛智慧，成就無邊無盡信；得此信已，心不退轉，心不雜亂，不可破壞，無所染著，常有根本，隨順聖人，住如來家，護持一切諸佛種性，增長一切菩薩信解，隨順一切如來善根，出生一切諸佛方便。是名：菩薩摩訶薩信藏。菩薩住此信藏，則能聞持一切佛法，為眾生說，皆令開悟。
「佛子！何等為菩薩摩訶薩戒藏？此菩薩成就普饒益戒、不受戒、不住戒、無悔恨戒、無違諍戒、不損惱戒、無雜穢戒、無貪求戒、無過失戒、無毀犯戒。云何為普饒益戒？此菩薩受持凈戒，本為利益一切眾生。云何為不受戒？此菩薩不受行外道諸所有戒，但性自
【現代漢語翻譯】 現代漢語譯本：
心不怯弱；聽聞一切佛的不可思議，心不怯弱；聽聞眾生界的不可思議，心不怯弱；聽聞法界的不可思議，心不怯弱；聽聞虛空界的不可思議，心不怯弱；聽聞涅槃界的不可思議，心不怯弱；聽聞過去世的不可思議，心不怯弱；聽聞未來世的不可思議，心不怯弱；聽聞現在世的不可思議，心不怯弱；聽聞進入一切劫的不可思議，心不怯弱。為什麼呢？這位菩薩對於諸佛始終堅信，知道佛的智慧無邊無盡。十方無量諸世界中，每一個世界都有無量諸佛，對於阿耨多羅三藐三菩提（無上正等正覺），已經證得、正在證得、將要證得，已經出世、正在出世、將要出世，已經進入涅槃、正在進入涅槃、將要進入涅槃，那些佛的智慧不增不減、不生不滅、不進不退、不近不遠、無知無舍。這位菩薩進入佛的智慧，成就無邊無盡的信心；得到這種信心后，心不退轉，心不雜亂，不可破壞，沒有染著，常有根本，隨順聖人，安住于如來之家，護持一切諸佛的種性，增長一切菩薩的信解，隨順一切如來的善根，出生一切諸佛的方便。這稱為：菩薩摩訶薩（大菩薩）的信藏。菩薩安住于這種信藏，就能聽聞並受持一切佛法，為眾生宣說，使他們都開悟。
『佛子！什麼是菩薩摩訶薩的戒藏？』這位菩薩成就普遍饒益的戒、不受戒、不住戒、無悔恨的戒、無違諍的戒、不損惱的戒、無雜穢的戒、無貪求的戒、無過失的戒、無毀犯的戒。什麼是普遍饒益的戒？這位菩薩受持清凈的戒律，根本是爲了利益一切眾生。什麼是不受戒？這位菩薩不受行外道的所有戒律，只是本性自然 English version:
Not being timid in mind; not being timid in mind upon hearing of the inconceivable nature of all Buddhas; not being timid in mind upon hearing of the inconceivable nature of the realms of sentient beings; not being timid in mind upon hearing of the inconceivable nature of the Dharma realm; not being timid in mind upon hearing of the inconceivable nature of the space realm; not being timid in mind upon hearing of the inconceivable nature of the Nirvana realm; not being timid in mind upon hearing of the inconceivable nature of the past world; not being timid in mind upon hearing of the inconceivable nature of the future world; not being timid in mind upon hearing of the inconceivable nature of the present world; not being timid in mind upon hearing of the inconceivable nature of entering all kalpas. Why is this so? This Bodhisattva has unwavering faith in all Buddhas, knowing that the wisdom of the Buddhas is boundless and endless. In the immeasurable worlds of the ten directions, each world has immeasurable Buddhas, who have attained, are attaining, and will attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), who have appeared, are appearing, and will appear in the world, who have entered, are entering, and will enter Nirvana. The wisdom of those Buddhas neither increases nor decreases, neither arises nor ceases, neither advances nor retreats, neither is near nor far, without knowing or abandoning. This Bodhisattva enters the wisdom of the Buddhas, achieving boundless and endless faith; having obtained this faith, the mind does not regress, the mind is not confused, it cannot be destroyed, it is without attachment, it always has a foundation, it follows the sages, it dwells in the house of the Tathagata, it protects the lineage of all Buddhas, it increases the understanding and faith of all Bodhisattvas, it follows the good roots of all Tathagatas, and it gives rise to all the skillful means of the Buddhas. This is called: the treasure of faith of a Bodhisattva-Mahasattva (great Bodhisattva). A Bodhisattva dwelling in this treasure of faith can hear and uphold all the Buddha's teachings, and explain them to sentient beings, causing them all to awaken.
'Buddha's child! What is the treasure of precepts of a Bodhisattva-Mahasattva?' This Bodhisattva achieves precepts of universal benefit, non-acceptance of precepts, non-dwelling in precepts, precepts without regret, precepts without conflict, precepts without harm, precepts without impurity, precepts without greed, precepts without fault, and precepts without transgression. What are the precepts of universal benefit? This Bodhisattva upholds pure precepts, fundamentally for the benefit of all sentient beings. What is non-acceptance of precepts? This Bodhisattva does not accept all the precepts of external paths, but is naturally
【English Translation】 Not being timid in mind; not being timid in mind upon hearing of the inconceivable nature of all Buddhas; not being timid in mind upon hearing of the inconceivable nature of the realms of sentient beings; not being timid in mind upon hearing of the inconceivable nature of the Dharma realm; not being timid in mind upon hearing of the inconceivable nature of the space realm; not being timid in mind upon hearing of the inconceivable nature of the Nirvana realm; not being timid in mind upon hearing of the inconceivable nature of the past world; not being timid in mind upon hearing of the inconceivable nature of the future world; not being timid in mind upon hearing of the inconceivable nature of the present world; not being timid in mind upon hearing of the inconceivable nature of entering all kalpas. Why is this so? This Bodhisattva has unwavering faith in all Buddhas, knowing that the wisdom of the Buddhas is boundless and endless. In the immeasurable worlds of the ten directions, each world has immeasurable Buddhas, who have attained, are attaining, and will attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), who have appeared, are appearing, and will appear in the world, who have entered, are entering, and will enter Nirvana. The wisdom of those Buddhas neither increases nor decreases, neither arises nor ceases, neither advances nor retreats, neither is near nor far, without knowing or abandoning. This Bodhisattva enters the wisdom of the Buddhas, achieving boundless and endless faith; having obtained this faith, the mind does not regress, the mind is not confused, it cannot be destroyed, it is without attachment, it always has a foundation, it follows the sages, it dwells in the house of the Tathagata, it protects the lineage of all Buddhas, it increases the understanding and faith of all Bodhisattvas, it follows the good roots of all Tathagatas, and it gives rise to all the skillful means of the Buddhas. This is called: the treasure of faith of a Bodhisattva-Mahasattva (great Bodhisattva). A Bodhisattva dwelling in this treasure of faith can hear and uphold all the Buddha's teachings, and explain them to sentient beings, causing them all to awaken. 'Buddha's child! What is the treasure of precepts of a Bodhisattva-Mahasattva?' This Bodhisattva achieves precepts of universal benefit, non-acceptance of precepts, non-dwelling in precepts, precepts without regret, precepts without conflict, precepts without harm, precepts without impurity, precepts without greed, precepts without fault, and precepts without transgression. What are the precepts of universal benefit? This Bodhisattva upholds pure precepts, fundamentally for the benefit of all sentient beings. What is non-acceptance of precepts? This Bodhisattva does not accept all the precepts of external paths, but is naturally
精進，奉持三世諸佛如來平等凈戒。云何為不住戒？此菩薩受持戒時，心不住欲界、不住色界、不住無色界。何以故？不求生彼，而持戒故。云何為無悔恨戒？此菩薩恒得安住無悔恨心。何以故？不作重罪，不行諂詐，不破凈戒故。云何為無違諍戒？此菩薩不非先制，不更造立；心常隨順，向涅槃戒，具足受持，無所毀犯；不以持戒，惱他眾生，令其生苦，但願一切心常歡喜而持于戒。云何為不惱害戒？此菩薩不因於戒，學諸咒術，造作方藥，惱害眾生，但為救護一切眾生而持于戒。云何為不雜戒？此菩薩不著邊見，不持雜戒，但觀緣起持出離戒。云何為無貪求戒？此菩薩不現異相，彰己有德，但為滿足出離法故而持于戒。云何為無過失戒？此菩薩不自貢高，言我持戒；見破戒人亦不輕毀，令他愧恥；但一其心而持于戒。云何為無毀犯戒？此菩薩永斷殺、盜、邪淫、妄語、兩舌、惡口，及無義語、貪、瞋、邪見，具足受持十種善業。菩薩持此無犯戒時，作是念言：『一切眾生毀犯凈戒，皆由顛倒；唯佛世尊能知眾生以何因緣而生顛倒，毀犯凈戒。我當成就無上菩提，廣為眾生說真實法，令離顛倒。』是名：菩薩摩訶薩第二戒藏。
「佛子！何等為菩薩摩訶薩慚藏？此菩薩憶念過去所作諸惡而生於慚。謂彼菩薩，
【現代漢語翻譯】 現代漢語譯本 精進，奉持三世諸佛如來平等清凈的戒律。什麼是不住戒呢？這位菩薩受持戒律時，心不執著于欲界（指眾生對感官享樂的慾望），不執著於色界（指有形物質的世界），不執著于無色界（指沒有物質形態的精神世界）。為什麼呢？因為他不求生於這些境界，而是爲了持戒而持戒。什麼是無悔恨戒呢？這位菩薩恒常安住于無悔恨的心。為什麼呢？因為他不犯重罪，不行虛偽欺詐，不破壞清凈的戒律。什麼是無違諍戒呢？這位菩薩不反對先前的戒律，也不另立新的戒律；他的心總是隨順，趨向涅槃的戒律，圓滿地受持，沒有絲毫毀犯；不因為持戒而惱害其他眾生，使他們產生痛苦，只是希望一切眾生都能心常歡喜地持戒。什麼是不惱害戒呢？這位菩薩不因為持戒，而學習各種咒術，製造藥物，去惱害眾生，只是爲了救護一切眾生而持戒。什麼是不雜戒呢？這位菩薩不執著于邊見（指偏激的觀點），不持雜亂的戒律，只是觀察因緣生起而持出離的戒律。什麼是無貪求戒呢？這位菩薩不顯現奇異的相貌，來彰顯自己有德，只是爲了圓滿出離之法而持戒。什麼是無過失戒呢？這位菩薩不自高自大，說自己持戒；看到破戒的人也不輕視譭謗，使他們感到羞愧；只是一心一意地持戒。什麼是無毀犯戒呢？這位菩薩永遠斷除殺生、偷盜、邪淫、妄語、兩舌、惡口，以及無意義的言語、貪婪、嗔恨、邪見，圓滿地受持十種善業。菩薩持此無犯戒時，會這樣想：『一切眾生毀犯清凈的戒律，都是由於顛倒；只有佛世尊才能知道眾生因為什麼因緣而產生顛倒，毀犯清凈的戒律。我應當成就無上菩提，廣泛地為眾生宣說真實的佛法，使他們遠離顛倒。』這就是：菩薩摩訶薩的第二戒藏。 「佛子！什麼是菩薩摩訶薩的慚藏（指菩薩因羞愧而產生的善行）？這位菩薩憶念過去所作的各種惡行而產生慚愧。所謂這位菩薩，
【English Translation】 English version Diligently, uphold the pure precepts equally held by all Buddhas Tathagatas of the three times. What is the precept of non-abiding? When this Bodhisattva upholds the precepts, their mind does not abide in the desire realm (referring to beings' desires for sensory pleasures), does not abide in the form realm (referring to the world of tangible matter), and does not abide in the formless realm (referring to the spiritual world without material form). Why? Because they do not seek to be born in those realms, but uphold the precepts for the sake of upholding the precepts. What is the precept of no remorse? This Bodhisattva constantly dwells in a mind free from remorse. Why? Because they do not commit grave offenses, do not engage in deceit or fraud, and do not break the pure precepts. What is the precept of no contention? This Bodhisattva does not oppose the previous precepts, nor does they establish new ones; their mind always follows and inclines towards the precepts of Nirvana, fully upholding them without any violation; they do not cause suffering to other beings by upholding the precepts, but only wish that all beings may always uphold the precepts with joy. What is the precept of non-harming? This Bodhisattva does not, because of upholding the precepts, learn various incantations or create medicines to harm beings, but only upholds the precepts to protect all beings. What is the precept of non-mixture? This Bodhisattva does not cling to extreme views (referring to biased viewpoints), does not uphold mixed precepts, but only observes the arising of conditions and upholds the precepts of liberation. What is the precept of no craving? This Bodhisattva does not display unusual appearances to show off their virtues, but only upholds the precepts to fulfill the Dharma of liberation. What is the precept of no fault? This Bodhisattva does not become arrogant, saying that they uphold the precepts; nor do they look down upon or slander those who break the precepts, causing them to feel ashamed; they only uphold the precepts with a single mind. What is the precept of no violation? This Bodhisattva eternally cuts off killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, as well as meaningless speech, greed, hatred, and wrong views, fully upholding the ten good deeds. When the Bodhisattva upholds these precepts of no violation, they think: 『All beings violate the pure precepts because of delusion; only the Buddha World-Honored One knows the causes and conditions by which beings become deluded and violate the pure precepts. I shall attain unsurpassed Bodhi and widely proclaim the true Dharma to beings, enabling them to be free from delusion.』 This is called: the second precept treasury of the Bodhisattva Mahasattva. 「Buddha's child! What is the shame treasury (referring to the good deeds arising from a Bodhisattva's shame) of the Bodhisattva Mahasattva? This Bodhisattva feels shame when they recall the various evil deeds they have done in the past. That is, this Bodhisattva,
心自念言：『我無始世來，與諸眾生皆悉互作父母、兄弟、姊妹、男女，具貪、瞋、癡、憍慢、諂誑及餘一切諸煩惱故，更相惱害，遞相陵奪，姦淫、傷殺，無惡不造；一切眾生，悉亦如是，以諸煩惱備造眾惡，是故各各不相恭敬、不相尊重、不相承順、不相謙下、不相啟導、不相護惜，更相殺害，互為怨仇。自惟我身及諸眾生，去、來、現在，行無慚法，三世諸佛無不知見。今若不斷此無慚行，三世諸佛亦當見我。我當云何猶行不止？甚為不可。是故我應專心斷除，證阿耨多羅三藐三菩提，廣為眾生說真實法。』是名：菩薩摩訶薩第三慚藏。
「佛子！何等為菩薩摩訶薩愧藏？此菩薩自愧昔來，於五欲中，種種貪求，無有厭足，因此增長貪、恚、癡等一切煩惱：『我今不應復行是事。』又作是念：『眾生無智，起諸煩惱，具行惡法，不相恭敬，不相尊重，乃至展轉互為怨仇。如是等惡，無不備造，造已歡喜，追求稱歎，盲無慧眼，無所知見。于母人腹中，入胎受生，成垢穢身，畢竟至於發白面皺。有智慧者，觀此但是從淫慾，生不凈之法，三世諸佛皆悉知見。若我於今猶行是事，則為欺誑三世諸佛。是故我當修行于愧，速成阿耨多羅三藐三菩提，廣為眾生說真實法。』是名：菩薩摩訶薩第四愧藏。
「
【現代漢語翻譯】 現代漢語譯本：心中自念：『我從無始以來，與所有眾生都曾互為父母、兄弟、姐妹、子女，因為貪婪、嗔恨、愚癡、驕慢、諂媚、欺詐以及其他一切煩惱，互相惱害，互相侵奪，姦淫、殺戮，無惡不作；一切眾生也都如此，因為各種煩惱而造作各種惡行，所以彼此不恭敬、不尊重、不順從、不謙虛、不引導、不愛護，互相殘殺，互為仇敵。我反思自己和所有眾生，過去、現在、未來，都做著無慚愧的事情，三世諸佛沒有不知道、看不見的。如果我現在不停止這種無慚愧的行為，三世諸佛也會看到我。我怎麼還能繼續這樣做呢？實在太不應該了。因此，我應該專心斷除這些惡行，證得阿耨多羅三藐三菩提（無上正等正覺），廣為眾生宣說真實之法。』這稱為：菩薩摩訶薩的第三慚藏。 『佛子！什麼是菩薩摩訶薩的愧藏？』這位菩薩為自己過去在五欲（色、聲、香、味、觸）中，種種貪求，沒有滿足而感到慚愧，因此增長了貪、嗔、癡等一切煩惱：『我現在不應該再做這些事了。』又這樣想：『眾生沒有智慧，生起各種煩惱，做各種惡事，不互相恭敬，不互相尊重，甚至互相成為仇敵。這些惡事，沒有不做的，做了之後還很高興，追求稱讚，盲目沒有智慧，沒有見識。在母親的腹中，入胎受生，成為污穢的身體，最終會頭髮變白，面容皺紋。有智慧的人，觀察到這只是從淫慾而生的不凈之法，三世諸佛都知道、都看見。如果我現在還做這些事，那就是欺騙三世諸佛。因此，我應當修行慚愧，迅速成就阿耨多羅三藐三菩提（無上正等正覺），廣為眾生宣說真實之法。』這稱為：菩薩摩訶薩的第四愧藏。
【English Translation】 English version: The mind reflects: 'From beginningless time, I and all sentient beings have been parents, siblings, brothers, sisters, sons, and daughters to each other. Due to greed, hatred, delusion, arrogance, flattery, deceit, and all other afflictions, we have harmed each other, robbed each other, committed adultery, and killed, leaving no evil undone. All sentient beings are the same, creating all kinds of evil deeds due to various afflictions. Therefore, we do not respect each other, do not honor each other, do not obey each other, do not humble ourselves, do not guide each other, do not cherish each other, but kill each other and become enemies. Reflecting on myself and all sentient beings, in the past, present, and future, we have acted without shame. The Buddhas of the three times know and see all of this. If I do not stop this shameless behavior now, the Buddhas of the three times will also see me. How can I continue to act this way? It is truly unacceptable. Therefore, I should wholeheartedly eliminate these evils, attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and widely proclaim the true Dharma to all sentient beings.' This is called: the third shame-store of a Bodhisattva Mahasattva. 'Buddha-son! What is the shame-store of a Bodhisattva Mahasattva?' This Bodhisattva feels ashamed for having, in the past, sought various desires among the five desires (form, sound, smell, taste, touch) without satisfaction, thus increasing greed, hatred, delusion, and all other afflictions: 'I should not do these things again.' And he thinks: 'Sentient beings lack wisdom, give rise to various afflictions, commit various evil deeds, do not respect each other, do not honor each other, and even become enemies. There is no evil they do not commit, and after doing them, they are happy, seeking praise, blind without wisdom, and without knowledge. In the mother's womb, they enter the womb and are born, becoming a defiled body, eventually reaching white hair and wrinkled faces. Those with wisdom observe that this is merely an impure phenomenon born from lust. The Buddhas of the three times all know and see this. If I still do these things now, I would be deceiving the Buddhas of the three times. Therefore, I should cultivate shame, quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and widely proclaim the true Dharma to all sentient beings.' This is called: the fourth shame-store of a Bodhisattva Mahasattva.
佛子！何等為菩薩摩訶薩聞藏？此菩薩知是事有故是事有，是事無故是事無；是事起故是事起，是事滅故是事滅；是世間法，是出世間法；是有為法，是無為法；是有記法，是無記法。何等為是事有故是事有？謂：無明有故行有。何等為是事無故是事無？謂：識無故名色無。何等為是事起故是事起？謂：愛起故苦起。何等為是事滅故是事滅？謂：有滅故生滅。何等為世間法？所謂：色、受、想、行、識。何等為出世間法？所謂：戒、定、慧、解脫、解脫知見。何等為有為法？所謂：欲界、色界、無色界、眾生界。何等為無為法？所謂：虛空、涅槃、數緣滅、非數緣滅、緣起法性住。何等為有記法？謂：四聖諦、四沙門果、四辯、四無所畏、四念處、四正勤、四神足、五根、五力、七覺分、八聖道分。何等為無記法？謂：世間有邊，世間無邊，世間亦有邊亦無邊，世間非有邊非無邊；世間有常，世間無常，世間亦有常亦無常，世間非有常非無常；如來滅後有，如來滅后無，如來滅后亦有亦無，如來滅后非有非無；我及眾生有，我及眾生無，我及眾生亦有亦無，我及眾生非有非無；過去，有幾如來般涅槃？幾聲聞、辟支佛般涅槃？未來，有幾如來？幾聲聞、辟支佛？幾衆生？現在，有幾佛住？幾聲聞、辟支佛住？幾衆生住
【現代漢語翻譯】 現代漢語譯本：佛子！什麼是菩薩摩訶薩（偉大的菩薩）的聞藏（聽聞和理解佛法的能力）？這位菩薩知道：因為這件事存在，所以這件事存在；因為這件事不存在，所以這件事不存在；因為這件事生起，所以這件事生起；因為這件事滅盡，所以這件事滅盡。這是世間法，這是出世間法；這是有為法，這是無為法；這是有記法，這是無記法。 什麼是『因為這件事存在，所以這件事存在』？意思是：因為無明（對真理的無知）存在，所以行（業力行為）存在。 什麼是『因為這件事不存在，所以這件事不存在』？意思是：因為識（意識）不存在，所以名色（身心）不存在。 什麼是『因為這件事生起，所以這件事生起』？意思是：因為愛（渴愛）生起，所以苦（痛苦）生起。 什麼是『因為這件事滅盡，所以這件事滅盡』？意思是：因為有（存在）滅盡，所以生（出生）滅盡。 什麼是世間法？意思是：色（物質）、受（感受）、想（思想）、行（意志）、識（意識）。 什麼是出世間法？意思是：戒（道德規範）、定（禪定）、慧（智慧）、解脫（從束縛中解脫）、解脫知見（對解脫的理解）。 什麼是有為法？意思是：欲界（慾望界）、色界（物質界）、無色界（非物質界）、眾生界（所有眾生的存在）。 什麼是無為法？意思是：虛空（空間）、涅槃（解脫）、數緣滅（通過智慧滅盡煩惱）、非數緣滅（自然滅盡煩惱）、緣起法性住（緣起法則的真實存在）。 什麼是有記法？意思是：四聖諦（苦、集、滅、道）、四沙門果（須陀洹、斯陀含、阿那含、阿羅漢）、四辯（法、義、辭、樂說）、四無所畏（正等覺、漏盡、說障法、說出道）、四念處（身、受、心、法）、四正勤（未生惡令不生，已生惡令斷，未生善令生，已生善令增長）、四神足（欲、勤、心、觀）、五根（信、精進、念、定、慧）、五力（信力、精進力、念力、定力、慧力）、七覺分（念、擇法、精進、喜、輕安、定、舍）、八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定）。 什麼是無記法？意思是：世間有邊，世間無邊，世間既有邊也無邊，世間非有邊非無邊；世間有常，世間無常，世間既有常也無常，世間非有常非無常；如來（佛）滅后存在，如來滅后不存在，如來滅后既存在也不存在，如來滅后非存在非不存在；我及眾生存在，我及眾生不存在，我及眾生既存在也不存在，我及眾生非存在非不存在；過去，有多少如來般涅槃（完全解脫）？有多少聲聞（佛陀的弟子）、辟支佛（獨覺佛）般涅槃？未來，有多少如來？有多少聲聞、辟支佛？有多少眾生？現在，有多少佛住世？有多少聲聞、辟支佛住世？有多少眾生住世？
【English Translation】 English version: Disciple of the Buddha! What is the 'treasury of hearing' (the ability to hear and understand the Dharma) of a Bodhisattva Mahasattva (a great Bodhisattva)? This Bodhisattva knows: because this thing exists, therefore this thing exists; because this thing does not exist, therefore this thing does not exist; because this thing arises, therefore this thing arises; because this thing ceases, therefore this thing ceases. This is worldly dharma, this is transcendental dharma; this is conditioned dharma, this is unconditioned dharma; this is definable dharma, this is undefinable dharma. What is 'because this thing exists, therefore this thing exists'? It means: because ignorance (lack of knowledge of the truth) exists, therefore volitional actions (karmic actions) exist. What is 'because this thing does not exist, therefore this thing does not exist'? It means: because consciousness does not exist, therefore name and form (mind and body) do not exist. What is 'because this thing arises, therefore this thing arises'? It means: because craving arises, therefore suffering arises. What is 'because this thing ceases, therefore this thing ceases'? It means: because existence ceases, therefore birth ceases. What is worldly dharma? It means: form (matter), feeling, perception, volitional formations, and consciousness. What is transcendental dharma? It means: precepts (moral conduct), concentration, wisdom, liberation (freedom from bondage), and the knowledge and vision of liberation. What is conditioned dharma? It means: the desire realm, the form realm, the formless realm, and the realm of all sentient beings. What is unconditioned dharma? It means: space, Nirvana (liberation), cessation through wisdom, cessation without wisdom, and the abiding nature of dependent origination. What is definable dharma? It means: the Four Noble Truths (suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering), the four fruits of a Shramana (Sotapanna, Sakadagami, Anagami, Arhat), the four kinds of eloquence (in Dharma, meaning, language, and joyful speech), the four kinds of fearlessness (perfect enlightenment, the exhaustion of defilements, explaining obstructive dharmas, and explaining the path), the four foundations of mindfulness (body, feeling, mind, and dharmas), the four right efforts (preventing the arising of unwholesome states, abandoning arisen unwholesome states, generating wholesome states, and maintaining arisen wholesome states), the four bases of psychic power (desire, effort, mind, and investigation), the five faculties (faith, effort, mindfulness, concentration, and wisdom), the five powers (the power of faith, effort, mindfulness, concentration, and wisdom), the seven factors of enlightenment (mindfulness, investigation of dharmas, effort, joy, tranquility, concentration, and equanimity), and the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration). What is undefinable dharma? It means: the world has an end, the world has no end, the world both has an end and has no end, the world neither has an end nor has no end; the world is permanent, the world is impermanent, the world is both permanent and impermanent, the world is neither permanent nor impermanent; the Tathagata (Buddha) exists after death, the Tathagata does not exist after death, the Tathagata both exists and does not exist after death, the Tathagata neither exists nor does not exist after death; I and sentient beings exist, I and sentient beings do not exist, I and sentient beings both exist and do not exist, I and sentient beings neither exist nor do not exist; in the past, how many Tathagatas have attained Parinirvana (complete liberation)? How many Shravakas (Buddha's disciples) and Pratyekabuddhas (solitary Buddhas) have attained Parinirvana? In the future, how many Tathagatas will there be? How many Shravakas and Pratyekabuddhas will there be? How many sentient beings will there be? In the present, how many Buddhas are dwelling in the world? How many Shravakas and Pratyekabuddhas are dwelling in the world? How many sentient beings are dwelling in the world?
？何等如來最先出？何等聲聞、辟支佛最先出？何等眾生最先出？何等如來最後出？何等聲聞、辟支佛最後出？何等眾生最後出？何法最在初？何法最在後？世間從何處來，去至何所？有幾世界成？有幾世界壞？世界從何處來，去至何所？何者為生死最初際？何者為生死最後際？是名無記法。菩薩摩訶薩作如是念：『一切眾生於生死中，無有多聞，不能了知此一切法。我當發意，持多聞藏，證阿耨多羅三藐三菩提，為諸眾生說真實法。』是名：菩薩摩訶薩第五多聞藏。
「佛子！何等為菩薩摩訶薩施藏？此菩薩行十種施，所謂：分減施、竭盡施、內施、外施、內外施、一切施、過去施、未來施、現在施、究竟施。佛子！云何為菩薩分減施？此菩薩稟性仁慈，好行惠施。若得美味，不專自受，要與眾生，然後方食；凡所受物，悉亦如是。若自食時，作是念言：『我身中有八萬戶蟲依於我住，我身充樂，彼亦充樂；我身饑苦，彼亦饑苦。我今受此所有飲食，愿令眾生普得充飽。』為施彼故而自食之，不貪其味。復作是念：『我于長夜愛著其身，欲令充飽而受飲食。今以此食惠施眾生，愿我于身永斷貪著。』是名：分減施。云何為菩薩竭盡施？佛子！此菩薩得種種上味飲食、香華、衣服、資生之具，若自以受用則安樂
【現代漢語翻譯】 現代漢語譯本： 『什麼如來最先出現？什麼聲聞（sravaka，指聽聞佛法而修行的人）、辟支佛（pratyekabuddha，指不需他人教導，自己開悟的人）最先出現？什麼眾生最先出現？什麼如來最後出現？什麼聲聞、辟支佛最後出現？什麼眾生最後出現？什麼法最開始存在？什麼法最後存在？世間從哪裡來，去向哪裡？有多少世界形成？有多少世界壞滅？世界從哪裡來，去向哪裡？什麼是生死的最初界限？什麼是生死的最後界限？』這些被稱為無記法（avyakrta，指無法明確回答的問題）。菩薩摩訶薩（bodhisattva mahasattva，指發大心求菩提的偉大菩薩）這樣想：『一切眾生在生死輪迴中，沒有廣博的知識，不能瞭解這一切法。我應當發願，持有廣博的知識寶藏，證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，指無上正等正覺），為眾生宣說真實之法。』這被稱為：菩薩摩訶薩的第五多聞藏。 『佛子！什麼是菩薩摩訶薩的施藏？』這位菩薩行持十種佈施，分別是：分減施、竭盡施、內施、外施、內外施、一切施、過去施、未來施、現在施、究竟施。『佛子！什麼是菩薩的分減施？』這位菩薩天性仁慈，喜歡行佈施。如果得到美味，不獨自享用，一定要分給眾生，然後自己才吃；凡是得到的物品，都像這樣。如果自己吃的時候，會這樣想：『我的身體中有八萬戶蟲依附我而住，我身體快樂，它們也快樂；我身體飢餓痛苦，它們也飢餓痛苦。我現在享用這些飲食，愿眾生都能普遍得到飽足。』爲了佈施它們而自己吃，不貪戀味道。又這樣想：『我長久以來貪愛自己的身體，爲了讓它飽足而享用飲食。現在用這些食物佈施眾生，愿我永遠斷除對身體的貪愛。』這被稱為：分減施。『什麼是菩薩的竭盡施？』佛子！這位菩薩得到各種上等的美味飲食、香花、衣服、生活用品，如果自己享用就會安樂
【English Translation】 English version: 'What Tathagata (如來, thus-gone one, an epithet of the Buddha) appears first? What Sravaka (聲聞, hearer, a disciple of the Buddha) and Pratyekabuddha (辟支佛, solitary buddha, one who attains enlightenment on their own) appear first? What sentient beings appear first? What Tathagata appears last? What Sravaka and Pratyekabuddha appear last? What sentient beings appear last? What Dharma (法, the teachings of the Buddha) exists first? What Dharma exists last? Where does the world come from, and where does it go? How many worlds are formed? How many worlds are destroyed? Where does the world come from, and where does it go? What is the initial limit of birth and death? What is the final limit of birth and death?' These are called the unanswerable questions (avyakrta). A Bodhisattva Mahasattva (菩薩摩訶薩, a great bodhisattva) thinks thus: 'All sentient beings in the cycle of birth and death do not have extensive knowledge and cannot understand all these Dharmas. I should make a vow, hold the treasury of extensive knowledge, attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), and proclaim the true Dharma for all sentient beings.' This is called: the fifth treasury of extensive knowledge of a Bodhisattva Mahasattva. 'Buddha-son! What is the treasury of giving of a Bodhisattva Mahasattva?' This Bodhisattva practices ten kinds of giving, namely: giving by sharing, giving by exhausting, inner giving, outer giving, inner and outer giving, giving of all, giving of the past, giving of the future, giving of the present, and ultimate giving. 'Buddha-son! What is the giving by sharing of a Bodhisattva?' This Bodhisattva is by nature kind and likes to practice giving. If they obtain delicious food, they do not enjoy it alone, but must share it with sentient beings before eating it themselves; all things received are treated in the same way. When eating, they think: 'There are eighty thousand kinds of insects living in my body, if my body is happy, they are happy; if my body is hungry and suffering, they are hungry and suffering. Now I am enjoying this food, may all sentient beings be universally satisfied.' They eat for the sake of giving to them, without being greedy for the taste. They also think: 'For a long time, I have been attached to my body, eating to satisfy it. Now I use this food to give to sentient beings, may I forever cut off attachment to my body.' This is called: giving by sharing. 'What is the giving by exhausting of a Bodhisattva?' Buddha-son! This Bodhisattva obtains various kinds of delicious food, fragrant flowers, clothing, and necessities of life, if they enjoy them themselves, they will be comfortable
延年，若輟己施人則窮苦夭命。時，或有人來作是言：『汝今所有，悉當與我。』菩薩自念：『我無始已來，以飢餓故喪身無數，未曾得有如毫末許饒益眾生而獲善利。今我亦當同於往昔而舍其命，是故應為饒益眾生，隨其所有，一切皆舍；乃至盡命，亦無所吝。』是名：竭盡施。云何為菩薩內施？佛子！此菩薩年方少盛，端正美好，香華、衣服以嚴其身；始受灌頂，轉輪王位，七寶具足，王四天下。時，或有人來白王言：『大王當知！我今衰老，身嬰重疾，煢獨羸頓，死將不久；若得王身手足、血肉、頭目、骨髓，我之身命必冀存活。唯愿大王莫更籌量，有所顧惜；但見慈念，以施於我！』爾時，菩薩作是念言：『今我此身，后必當死，無一利益；宜時疾舍，以濟眾生。』念已施之，心無所悔。是名：內施。云何為菩薩外施？佛子！此菩薩年盛色美，眾相具足，名華、上服而以嚴身；始受灌頂，轉輪王位，七寶具足，王四天下。時，或有人來白王言：『我今貧窶，眾苦逼迫。唯愿仁慈，特垂矜念，舍此王位以贍於我；我當統領，受王福樂！』爾時，菩薩作是念言：『一切榮盛必當衰歇，于衰歇時，不能復更饒益眾生。我今宜應隨彼所求，充滿其意。』作是念已，即便施之而無所悔。是名：外施。云何為菩薩內外施？
佛子！此菩薩如上所說，處輪王位，七寶具足，王四天下。時，或有人而來白言：『此轉輪位，王處已久，我未曾得。唯愿大王舍之與我，並及王身，為我臣僕！』爾時，菩薩作是念言：『我身財寶及以王位，悉是無常、敗壞之法。我今盛壯，富有天下；乞者現前，當以不堅而求堅法。』作是念已，即便施之，乃至以身恭勤作役，心無所悔。是名：內外施。云何為菩薩一切施？佛子！此菩薩亦如上說，處輪王位，七寶具足，王四天下。時，有無量貧窮之人來詣其前，而作是言：『大王名稱周聞十方，我等欽風故來至此。吾曹今者各有所求，愿普垂慈，令得滿足！』時，諸貧人從彼大王，或乞國土，或乞妻子，或乞手足、血肉、心肺、頭目、髓腦。菩薩是時，心作是念：『一切恩愛會當別離，而於眾生無所饒益。我今為欲永舍貪愛，以此一切必離散物滿眾生愿。』作是念已，悉皆施與，心無悔恨，亦不于眾生而生厭賤。是名：一切施。云何為菩薩過去施？此菩薩聞過去諸佛菩薩所有功德，聞已不著，了達非有，不起分別，不貪不味，亦不求取，無所依倚；見法如夢，無有堅固；于諸善根，不起有想，亦無所倚；但為教化，取著眾生，成熟佛法，而為演說；又復觀察：『過去諸法，十方推求都不可得。』作是念已，於過去
【現代漢語翻譯】 現代漢語譯本：佛子！這位菩薩如上所述，處於轉輪王的地位，七寶具足，統治四大部洲。這時，或許有人前來稟告說：『您佔據這轉輪王的地位已經很久了，我卻從未得到過。只希望大王您能將此位捨棄給我，甚至包括您的身體，都作為我的臣僕！』那時，菩薩會這樣想：『我的身體、財富以及王位，都是無常、會敗壞的。我現在正值盛年，富有天下；當乞求者出現時，應當用這不堅固之物來追求堅固的佛法。』這樣想過後，他便立即施捨出去，甚至親自恭敬勤勞地服役，心中毫無後悔。這稱為：內外施。什麼是菩薩的一切施呢？佛子！這位菩薩也如上所述，處於轉輪王的地位，七寶具足，統治四大部洲。這時，有無數貧窮的人來到他面前，說道：『大王的聲名遠播十方，我們仰慕您的風範，所以來到這裡。我們現在各自有所求，希望您能普遍施予慈悲，讓我們都得到滿足！』這時，這些貧窮的人向大王乞求，有的乞求國土，有的乞求妻子，有的乞求手足、血肉、心肺、頭目、髓腦。菩薩這時，心中會這樣想：『一切恩愛終將別離，而對眾生卻沒有什麼益處。我現在爲了永遠捨棄貪愛，用這些終將離散之物來滿足眾生的願望。』這樣想過後，他便全部施捨出去，心中沒有後悔，也不對眾生產生厭惡輕賤之心。這稱為：一切施。什麼是菩薩的過去施呢？這位菩薩聽聞過去諸佛菩薩所有的功德，聽聞后不執著，了達這些功德並非實有，不起分別，不貪戀不執味，也不去追求獲取，沒有任何依賴；視法如夢幻，沒有堅固性；對於各種善根，不起實有之想，也沒有任何依賴；只是爲了教化，接引執著的眾生，成熟佛法，而為他們演說；又進一步觀察：『過去的諸法，在十方推求都不可得。』這樣想過後，對於過去 現代漢語譯本：諸法，不生執著，亦不分別，亦不貪味，亦不求取，亦無所依，見法如夢，無有堅固，于諸善根，不起有想，亦無所依，但為教化，取著眾生，成熟佛法，而為演說。是名：菩薩過去施。 English version: O son of Buddha! This Bodhisattva, as described above, occupies the position of a wheel-turning king (Chakravartin), possessing the seven treasures, and ruling over the four continents. At that time, someone might come and report: 『You have held this position of a wheel-turning king for a long time, while I have never obtained it. I only wish that Your Majesty would relinquish this position to me, and even your body, to be my servant!』 At that time, the Bodhisattva would think: 『My body, wealth, and royal position are all impermanent and subject to decay. I am now in my prime, possessing the world; when a beggar appears, I should use this impermanent thing to seek the permanent Dharma.』 Having thought this, he would immediately give it away, even respectfully and diligently serving, without any regret in his heart. This is called: internal and external giving. What is the Bodhisattva』s giving of all things? O son of Buddha! This Bodhisattva, as described above, also occupies the position of a wheel-turning king, possessing the seven treasures, and ruling over the four continents. At that time, countless poor people would come before him, saying: 『Your Majesty』s name is known throughout the ten directions, and we admire your virtue, so we have come here. We each have our own requests, and we hope that you will universally bestow your compassion, so that we may all be satisfied!』 At that time, these poor people would ask the great king, some for land, some for wives, some for hands and feet, flesh and blood, heart and lungs, head and eyes, and marrow and brain. The Bodhisattva, at this time, would think: 『All loving attachments will eventually be separated, and they are of no benefit to sentient beings. Now, in order to forever abandon greed and attachment, I will use these things that will inevitably be scattered to fulfill the wishes of sentient beings.』 Having thought this, he would give them all away, without regret in his heart, and without generating any aversion or contempt towards sentient beings. This is called: giving of all things. What is the Bodhisattva』s giving of the past? This Bodhisattva hears of the merits of all the Buddhas and Bodhisattvas of the past, and after hearing, he does not cling to them, understanding that they are not real, not generating distinctions, not being greedy or attached to them, nor seeking to obtain them, without any reliance; seeing the Dharma as a dream, without any solidity; regarding all good roots, not generating the thought of their existence, nor having any reliance; but only for the sake of teaching, guiding attached sentient beings, maturing the Buddha Dharma, and expounding it for them; and further observing: 『The past dharmas, when sought in the ten directions, cannot be found.』 Having thought this, regarding the past English version: dharmas, he does not generate attachment, nor does he make distinctions, nor is he greedy or attached, nor does he seek to obtain them, nor does he have any reliance, seeing the Dharma as a dream, without any solidity; regarding all good roots, not generating the thought of their existence, nor having any reliance; but only for the sake of teaching, guiding attached sentient beings, maturing the Buddha Dharma, and expounding it for them. This is called: the Bodhisattva』s giving of the past.
【English Translation】 O son of Buddha! This Bodhisattva, as described above, occupies the position of a wheel-turning king (Chakravartin), possessing the seven treasures, and ruling over the four continents. At that time, someone might come and report: 『You have held this position of a wheel-turning king for a long time, while I have never obtained it. I only wish that Your Majesty would relinquish this position to me, and even your body, to be my servant!』 At that time, the Bodhisattva would think: 『My body, wealth, and royal position are all impermanent and subject to decay. I am now in my prime, possessing the world; when a beggar appears, I should use this impermanent thing to seek the permanent Dharma.』 Having thought this, he would immediately give it away, even respectfully and diligently serving, without any regret in his heart. This is called: internal and external giving. What is the Bodhisattva』s giving of all things? O son of Buddha! This Bodhisattva, as described above, also occupies the position of a wheel-turning king, possessing the seven treasures, and ruling over the four continents. At that time, countless poor people would come before him, saying: 『Your Majesty』s name is known throughout the ten directions, and we admire your virtue, so we have come here. We each have our own requests, and we hope that you will universally bestow your compassion, so that we may all be satisfied!』 At that time, these poor people would ask the great king, some for land, some for wives, some for hands and feet, flesh and blood, heart and lungs, head and eyes, and marrow and brain. The Bodhisattva, at this time, would think: 『All loving attachments will eventually be separated, and they are of no benefit to sentient beings. Now, in order to forever abandon greed and attachment, I will use these things that will inevitably be scattered to fulfill the wishes of sentient beings.』 Having thought this, he would give them all away, without regret in his heart, and without generating any aversion or contempt towards sentient beings. This is called: giving of all things. What is the Bodhisattva』s giving of the past? This Bodhisattva hears of the merits of all the Buddhas and Bodhisattvas of the past, and after hearing, he does not cling to them, understanding that they are not real, not generating distinctions, not being greedy or attached to them, nor seeking to obtain them, without any reliance; seeing the Dharma as a dream, without any solidity; regarding all good roots, not generating the thought of their existence, nor having any reliance; but only for the sake of teaching, guiding attached sentient beings, maturing the Buddha Dharma, and expounding it for them; and further observing: 『The past dharmas, when sought in the ten directions, cannot be found.』 Having thought this, regarding the past dharmas, he does not generate attachment, nor does he make distinctions, nor is he greedy or attached, nor does he seek to obtain them, nor does he have any reliance, seeing the Dharma as a dream, without any solidity; regarding all good roots, not generating the thought of their existence, nor having any reliance; but only for the sake of teaching, guiding attached sentient beings, maturing the Buddha Dharma, and expounding it for them. This is called: the Bodhisattva』s giving of the past.
法，畢竟皆舍。是名：過去施。云何為菩薩未來施？此菩薩聞未來諸佛之所修行，了達非有，不取于相，不別樂往生諸佛國土，不味不著，亦不生厭；不以善根迴向于彼，亦不于彼而退善根，常勤修行，未曾廢舍；但欲因彼境界攝取眾生，為說真實，令成熟佛法；然此法者非有處所、非無處所，非內、非外，非近、非遠。復作是念：『若法非有，不可不捨。』是名：未來施。云何為菩薩現在施？此菩薩聞四天王眾天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天、梵天、梵身天、梵輔天、梵眾天、大梵天、光天、少光天、無量光天、光音天、凈天、少凈天、無量凈天、遍凈天、廣天、少廣天、無量廣天、廣果天、無煩天、無熱天、善見天、善現天、色究竟天，乃至聞聲聞、緣覺具足功德。聞已，其心不迷、不沒、不聚、不散，但觀諸行如夢不實，無有貪著；為令眾生，舍離惡趣，心無分別，修菩薩道，成就佛法，而為開演。是名：現在施。云何為菩薩究竟施？佛子！此菩薩，假使有無量眾生或有無眼、或有無耳、或無鼻舌及以手足，來至其所，告菩薩言：『我身薄祜，諸根殘缺。唯愿仁慈，以善方便，捨己所有，令我具足。』菩薩聞之，即便施與；假使由此，經阿僧祇劫，諸根不具，亦不心生一念悔惜。但自觀
身，從初入胎，不凈微形，胞段諸根，生老病死；又觀此身，無有真實，無有慚愧，非賢聖物，臭穢不潔，骨節相持，血肉所涂，九孔常流，人所惡賤。作是觀已，不生一念愛著之心。復作是念：『此身危脆，無有堅固。我今云何而生戀著？應以施彼，充滿其愿。如我所作，以此開導一切眾生，令于身心不生貪愛，悉得成就清凈智身。』是名：究竟施。是為菩薩摩訶薩第六施藏。
「佛子！何等為菩薩摩訶薩慧藏？此菩薩於色如實知，色集如實知，色滅如實知，色滅道如實知；于受、想、行、識如實知，受、想、行、識集如實知，受、想、行、識滅如實知，受、想、行、識滅道如實知；于無明如實知，無明集如實知，無明滅如實知，無明滅道如實知；于愛如實知，愛集如實知，愛滅如實知，愛滅道如實知；于聲聞如實知，聲聞法如實知，聲聞集如實知，聲聞涅槃如實知；于獨覺如實知，獨覺法如實知，獨覺集如實知，獨覺涅槃如實知；于菩薩如實知，菩薩法如實知，菩薩集如實知，菩薩涅槃如實知。云何知？知從業報諸行因緣之所造作，一切虛假，空無有實，非我非堅固，無有少法可得成立。欲令眾生知其實性，廣為宣說。為說何等？說諸法不可壞。何等法不可壞？色不可壞，受、想、行、識不可壞，無明不可
【現代漢語翻譯】 現代漢語譯本：觀察身體，從最初入胎時，是一個不凈的微小形體，由胞胎和各種器官組成，經歷生、老、病、死。再觀察這個身體，沒有真實性，沒有羞恥心，不是賢聖之物，而是臭穢不潔，由骨節相互支撐，血肉塗抹而成，九個孔竅經常流出污穢，令人厭惡鄙視。這樣觀察之後，就不會生起一絲一毫的愛戀執著之心。再想：『這個身體是脆弱的，沒有堅固性。我怎麼能對它產生留戀呢？應該把它施捨出去，滿足他人的願望。就像我所做的那樣，用這種方式開導一切眾生，使他們對身心不生貪愛，都能成就清凈的智慧之身。』這叫做：究竟施。這是菩薩摩訶薩的第六種施藏。 「佛子！什麼是菩薩摩訶薩的慧藏？這位菩薩對色（物質現象）如實地知曉，對色的生起如實地知曉，對色的滅去如實地知曉，對色滅去的道路如實地知曉；對受（感受）、想（概念）、行（意志）、識（意識）如實地知曉，對受、想、行、識的生起如實地知曉，對受、想、行、識的滅去如實地知曉，對受、想、行、識滅去的道路如實地知曉；對無明（無知）如實地知曉，對無明的生起如實地知曉，對無明的滅去如實地知曉，對無明滅去的道路如實地知曉；對愛（貪愛）如實地知曉，對愛的生起如實地知曉，對愛的滅去如實地知曉，對愛滅去的道路如實地知曉；對聲聞（小乘修行者）如實地知曉，對聲聞的教法如實地知曉，對聲聞的集起如實地知曉，對聲聞的涅槃（寂滅）如實地知曉；對獨覺（辟支佛）如實地知曉，對獨覺的教法如實地知曉，對獨覺的集起如實地知曉，對獨覺的涅槃如實地知曉；對菩薩如實地知曉，對菩薩的教法如實地知曉，對菩薩的集起如實地知曉，對菩薩的涅槃如實地知曉。如何知曉呢？知曉一切都是由業報和各種行為因緣所造作，一切都是虛假的，空無實體，非我，不堅固，沒有絲毫的法可以成立。爲了讓眾生知道它的真實本性，廣泛地為他們宣說。宣說什麼呢？宣說諸法不可壞。什麼法不可壞呢？色不可壞，受、想、行、識不可壞，無明不可
【English Translation】 English version: Observing the body, from the initial entry into the womb, it is an impure, minute form, composed of the placenta and various organs, undergoing birth, aging, sickness, and death. Further observing this body, it has no reality, no sense of shame, is not a sage's object, but is foul and unclean, supported by bone joints, smeared with blood and flesh, with nine orifices constantly flowing with filth, causing disgust and contempt. Having observed in this way, one will not generate even a single thought of love or attachment. Further thinking: 'This body is fragile and not solid. How can I be attached to it? I should give it away, fulfilling the wishes of others. Just as I have done, I will use this method to guide all sentient beings, so that they do not generate greed or attachment to their bodies and minds, and can all achieve pure wisdom bodies.' This is called: Ultimate Giving. This is the sixth treasure of giving of a Bodhisattva Mahasattva. 「Buddha's child! What is the wisdom treasure of a Bodhisattva Mahasattva? This Bodhisattva truly knows form (material phenomena), truly knows the arising of form, truly knows the cessation of form, and truly knows the path to the cessation of form; truly knows feeling, perception, volition, and consciousness, truly knows the arising of feeling, perception, volition, and consciousness, truly knows the cessation of feeling, perception, volition, and consciousness, and truly knows the path to the cessation of feeling, perception, volition, and consciousness; truly knows ignorance, truly knows the arising of ignorance, truly knows the cessation of ignorance, and truly knows the path to the cessation of ignorance; truly knows craving, truly knows the arising of craving, truly knows the cessation of craving, and truly knows the path to the cessation of craving; truly knows the Sravakas (Hearers), truly knows the teachings of the Sravakas, truly knows the accumulation of the Sravakas, and truly knows the Nirvana of the Sravakas; truly knows the Pratyekabuddhas (Solitary Buddhas), truly knows the teachings of the Pratyekabuddhas, truly knows the accumulation of the Pratyekabuddhas, and truly knows the Nirvana of the Pratyekabuddhas; truly knows the Bodhisattvas, truly knows the teachings of the Bodhisattvas, truly knows the accumulation of the Bodhisattvas, and truly knows the Nirvana of the Bodhisattvas. How does one know? One knows that everything is created by karmic retribution and various causal conditions, that everything is false, empty, without substance, not self, not solid, and that there is not a single dharma that can be established. In order to let sentient beings know its true nature, one widely proclaims it to them. What does one proclaim? One proclaims that all dharmas are indestructible. What dharmas are indestructible? Form is indestructible, feeling, perception, volition, and consciousness are indestructible, ignorance is indestructible.
壞，聲聞法、獨覺法、菩薩法不可壞。何以故？一切法無作、無作者、無言說、無處所、不生、不起、不與、不取、無動轉、無作用。菩薩成就如是等無量慧藏，以少方便，了一切法，自然明達，不由他悟。此慧無盡藏有十種不可盡故，說為無盡。何等為十？所謂：多聞善巧不可盡故，親近善知識不可盡故，善分別句義不可盡故，入深法界不可盡故，以一味智莊嚴不可盡故，集一切福德心無疲倦不可盡故，入一切陀羅尼門不可盡故，能分別一切眾生語言音聲不可盡故，能斷一切眾生疑惑不可盡故，為一切眾生現一切佛神力教化調伏令修行不斷不可盡故；是為十。是為菩薩摩訶薩第七慧藏。住此藏者，得無盡智慧，普能開悟一切眾生。
「佛子！何等為菩薩摩訶薩念藏？此菩薩舍離癡惑，得具足念，憶念過去一生、二生，乃至十生、百生、千生、百千生、無量百千生，成劫、壞劫、成壞劫、非一成劫、非一壞劫、非一成壞劫，百劫、千劫、百千億那由他，乃至無數、無量、無邊、無等、不可數、不可稱、不可思、不可量、不可說、不可說不可說劫；念一佛名號，乃至不可說不可說佛名號；念一佛出世說授記，乃至不可說不可說佛出世說授記；念一佛出世說修多羅，乃至不可說不可說佛出世說修多羅；如修多羅，祇
【現代漢語翻譯】 現代漢語譯本：'壞'，聲聞法（Śrāvaka-yāna，指小乘佛教的聲聞乘）、獨覺法（Pratyekabuddha-yāna，指小乘佛教的獨覺乘）、菩薩法（Bodhisattva-yāna，指大乘佛教的菩薩乘）是不可毀壞的。為什麼呢？因為一切法都是無造作、無作者、無言說、無處所、不生、不起、不與、不取、無動轉、無作用的。菩薩成就了像這樣無量的智慧寶藏，用很少的方便，就能瞭解一切法，自然明達，不需要通過他人來開悟。這個智慧無盡藏有十種不可窮盡的特性，所以被稱為無盡。哪十種呢？就是：因為多聞善巧不可窮盡，因為親近善知識不可窮盡，因為善於分辨句義不可窮盡，因為深入法界不可窮盡，因為用一味智來莊嚴不可窮盡，因為積累一切福德心無疲倦不可窮盡，因為進入一切陀羅尼門不可窮盡，因為能夠分辨一切眾生的語言音聲不可窮盡，因為能夠斷除一切眾生的疑惑不可窮盡，因為爲了一切眾生示現一切佛的神力教化調伏令修行不斷不可窮盡；這就是十種。這就是菩薩摩訶薩的第七慧藏。安住在這個寶藏中的人，能獲得無盡的智慧，普遍地開悟一切眾生。 佛子！什麼是菩薩摩訶薩的念藏？這位菩薩舍離癡惑，得到具足的憶念，能夠憶念過去一生、二生，乃至十生、百生、千生、百千生、無量百千生，成劫（kalpa，宇宙形成時期）、壞劫（kalpa，宇宙毀滅時期）、成壞劫（kalpa，宇宙形成和毀滅時期）、非一個成劫、非一個壞劫、非一個成壞劫，百劫、千劫、百千億那由他（nayuta，數量單位，意為億），乃至無數、無量、無邊、無等、不可數、不可稱、不可思、不可量、不可說、不可說不可說劫；憶念一個佛的名號，乃至不可說不可說佛的名號；憶念一個佛出世說法並授記，乃至不可說不可說佛出世說法並授記；憶念一個佛出世說法修多羅（sūtra，佛經），乃至不可說不可說佛出世說法修多羅；就像修多羅，祇
【English Translation】 English version: 'Destruction' is not applicable to the Śrāvaka-yāna (the Vehicle of Hearers, referring to the Śrāvakayāna of Hinayana Buddhism), the Pratyekabuddha-yāna (the Vehicle of Solitary Buddhas, referring to the Pratyekabuddhayana of Hinayana Buddhism), and the Bodhisattva-yāna (the Vehicle of Bodhisattvas, referring to the Bodhisattvayāna of Mahayana Buddhism). Why is that? Because all dharmas are without creation, without a creator, without speech, without a place, without arising, without non-arising, without giving, without taking, without movement, and without function. Bodhisattvas, having achieved such immeasurable treasuries of wisdom, with minimal skillful means, understand all dharmas, naturally becoming enlightened, not relying on others for awakening. This inexhaustible treasury of wisdom has ten inexhaustible qualities, hence it is called inexhaustible. What are the ten? They are: because of inexhaustible extensive learning and skillfulness, because of inexhaustible association with good teachers, because of inexhaustible skillful discernment of phrases and meanings, because of inexhaustible entry into the profound realm of dharma, because of inexhaustible adornment with the wisdom of one taste, because of inexhaustible accumulation of all merits without weariness, because of inexhaustible entry into all dhāraṇī gates, because of inexhaustible ability to discern the languages and sounds of all sentient beings, because of inexhaustible ability to cut off the doubts of all sentient beings, because of inexhaustible manifestation of all Buddha's divine powers to teach and subdue all sentient beings, leading them to continuous practice; these are the ten. This is the seventh treasury of wisdom of the Bodhisattva Mahāsattva. Those who abide in this treasury obtain inexhaustible wisdom and universally enlighten all sentient beings. Buddha's disciples! What is the treasury of mindfulness of a Bodhisattva Mahāsattva? This Bodhisattva abandons delusion and confusion, obtains complete mindfulness, and can recall past one life, two lives, up to ten lives, a hundred lives, a thousand lives, a hundred thousand lives, immeasurable hundreds of thousands of lives, kalpas (cosmic periods of formation), kalpas (cosmic periods of destruction), kalpas (cosmic periods of formation and destruction), not one kalpa of formation, not one kalpa of destruction, not one kalpa of formation and destruction, a hundred kalpas, a thousand kalpas, a hundred thousand kotis of nayutas (a unit of number, meaning billions), up to countless, immeasurable, boundless, incomparable, innumerable, incalculable, inconceivable, immeasurable, unspeakable, unspeakable unspeakable kalpas; recalls the name of one Buddha, up to unspeakable unspeakable names of Buddhas; recalls one Buddha appearing in the world, teaching and giving predictions, up to unspeakable unspeakable Buddhas appearing in the world, teaching and giving predictions; recalls one Buddha appearing in the world, teaching the sūtras (Buddhist scriptures), up to unspeakable unspeakable Buddhas appearing in the world, teaching the sūtras; like the sūtras, only
夜、授記、伽他、尼陀那、優陀那、本事、本生、方廣、未曾有、譬諭、論議，亦如是；念一眾會，乃至不可說不可說眾會；念演一法，乃至演不可說不可說法；念一根種種性，乃至不可說不可說根種種性；念一根無量種種性，乃至不可說不可說根無量種種性；念一煩惱種種性，乃至不可說不可說煩惱種種性；念一三昧種種性，乃至不可說不可說三昧種種性。此念有十種，所謂：寂靜念、清凈念、不濁念、明徹念、離塵念、離種種塵念、離垢念、光耀念、可愛樂念、無障礙念。菩薩住是念時，一切世間無能嬈亂，一切異論無能變動，往世善根悉得清凈，于諸世法無所染著，眾魔外道所不能壞，轉身受生無所忘失；過、現、未來，說法無盡；於一切世界中，與眾生同住，曾無過咎；入一切諸佛眾會道場無所障礙，一切佛所悉得親近。是名：菩薩摩訶薩第八念藏。
「佛子！何等為菩薩摩訶薩持藏？此菩薩持諸佛所說修多羅，文句義理，無有忘失；一生持，乃至不可說不可說生持；持一佛名號，乃至不可說不可說佛名號；持一劫數，乃至不可說不可說劫數；持一佛授記，乃至不可說不可說佛授記；持一修多羅，乃至不可說不可說修多羅；持一眾會，乃至不可說不可說眾會；持演一法，乃至演不可說不可說法；持一根
【現代漢語翻譯】 現代漢語譯本 夜（夜晚）、授記（預言成佛）、伽他（偈頌）、尼陀那（因緣）、優陀那（自說）、本事（過去世的經歷）、本生（佛陀前世的故事）、方廣（廣大的經典）、未曾有（稀有之事）、譬喻（比喻）、論議（討論），也是如此；憶念一個集會，乃至憶念不可說不可說的集會；憶念演說一種法，乃至演說不可說不可說的法；憶念一種根的種種性質，乃至憶念不可說不可說的根的種種性質；憶念一種根的無量種種性質，乃至憶念不可說不可說的根的無量種種性質；憶念一種煩惱的種種性質，乃至憶念不可說不可說的煩惱的種種性質；憶念一種三昧的種種性質，乃至憶念不可說不可說的三昧的種種性質。這種憶念有十種，即：寂靜的憶念、清凈的憶念、不渾濁的憶念、明徹的憶念、離塵的憶念、離種種塵的憶念、離垢的憶念、光耀的憶念、可愛樂的憶念、無障礙的憶念。菩薩安住于這種憶念時，一切世間都不能擾亂他，一切異端邪說都不能動搖他，往昔的善根都得到清凈，對於世間的一切事物都不執著，眾魔外道都不能破壞他，轉身受生不會遺忘；過去、現在、未來，說法無窮無盡；在一切世界中，與眾生同住，從未有過失；進入一切諸佛的集會道場沒有障礙，能夠親近一切佛。這稱為：菩薩摩訶薩的第八念藏。 「佛子！什麼是菩薩摩訶薩的持藏？這位菩薩受持諸佛所說的修多羅（經典），文句義理，沒有遺忘；一生受持，乃至不可說不可說生受持；受持一佛的名號，乃至不可說不可說佛的名號；受持一個劫數，乃至不可說不可說劫數；受持一佛的授記，乃至不可說不可說佛的授記；受持一部修多羅，乃至不可說不可說修多羅；受持一個集會，乃至不可說不可說集會；受持演說一種法，乃至演說不可說不可說的法；受持一種根
【English Translation】 English version Night, prophecy, gatha (verses), nidana (causes and conditions), udana (spontaneous utterances), purva-yoga (past lives' experiences), jataka (Buddha's previous lives' stories), vaipulya (extensive scriptures), adbhuta-dharma (rare and wonderful things), avadana (parables), and upadesha (discussions), are also like this; contemplating one assembly, up to contemplating unspeakable and unspeakable assemblies; contemplating expounding one dharma, up to expounding unspeakable and unspeakable dharmas; contemplating one faculty's various natures, up to contemplating unspeakable and unspeakable faculties' various natures; contemplating one faculty's immeasurable various natures, up to contemplating unspeakable and unspeakable faculties' immeasurable various natures; contemplating one affliction's various natures, up to contemplating unspeakable and unspeakable afflictions' various natures; contemplating one samadhi's various natures, up to contemplating unspeakable and unspeakable samadhis' various natures. This contemplation has ten kinds, namely: peaceful contemplation, pure contemplation, un-turbid contemplation, clear contemplation, detached from dust contemplation, detached from various dusts contemplation, detached from defilement contemplation, radiant contemplation, lovely and joyful contemplation, and unobstructed contemplation. When a Bodhisattva dwells in this contemplation, all the world cannot disturb him, all heterodox views cannot move him, his past good roots are all purified, he is not attached to any worldly things, demons and heretics cannot destroy him, he will not forget anything when he is reborn; in the past, present, and future, his teaching is endless; in all worlds, he dwells with sentient beings without any fault; he enters all Buddha's assembly places without any obstruction, and he can be close to all Buddhas. This is called: the eighth treasury of contemplation of a Bodhisattva Mahasattva. 「Buddha's son! What is the treasury of holding of a Bodhisattva Mahasattva? This Bodhisattva holds the sutras (scriptures) spoken by all Buddhas, the words and meanings, without forgetting; he holds them for one lifetime, up to unspeakable and unspeakable lifetimes; he holds one Buddha's name, up to unspeakable and unspeakable Buddha's names; he holds one kalpa (eon), up to unspeakable and unspeakable kalpas; he holds one Buddha's prophecy, up to unspeakable and unspeakable Buddha's prophecies; he holds one sutra, up to unspeakable and unspeakable sutras; he holds one assembly, up to unspeakable and unspeakable assemblies; he holds expounding one dharma, up to expounding unspeakable and unspeakable dharmas; he holds one faculty
無量種種性，乃至不可說不可說根無量種種性；持一煩惱種種性，乃至不可說不可說煩惱種種性；持一三昧種種性，乃至不可說不可說三昧種種性。佛子！此持藏無邊難滿，難至其底，難得親近，無能制伏，無量無盡，具大威力，是佛境界，唯佛能了。是名：菩薩摩訶薩第九持藏。
「佛子！何等為菩薩摩訶薩辯藏？此菩薩有深智慧，了知實相，廣為眾生演說諸法，不違一切諸佛經典；說一品法，乃至不可說不可說品法；說一佛名號，乃至不可說不可說佛名號；如是，說一世界，說一佛授記，說一修多羅，說一眾會，說演一法，說一根無量種種性，說一煩惱無量種種性，說一三昧無量種種性，乃至說不可說不可說三昧無量種種性；或一日說，或半月、一月說，或百年、千年、百千年說，或一劫、百劫、千劫、百千劫說，或百千億那由他劫說，或無數無量乃至不可說不可說劫說。劫數可盡，一文一句，義理難盡。何以故？此菩薩成就十種無盡藏故。成就此藏，得攝一切法陀羅尼門現在前，百萬阿僧祇陀羅尼以為眷屬；得此陀羅尼已，以法光明，廣為眾生演說於法。其說法時，以廣長舌出妙音聲，充滿十方一切世界；隨其根性，悉令滿足，心得歡喜，滅除一切煩惱纏垢。善入一切音聲、言語、文字、辯才，令一切眾
【現代漢語翻譯】 現代漢語譯本：無量的種種自性，乃至不可說不可說的根的無量種種自性；執持一種煩惱的種種自性，乃至不可說不可說的煩惱的種種自性；執持一種三昧（samadhi，禪定）的種種自性，乃至不可說不可說的三昧的種種自性。佛子！這執持藏無邊無際難以充滿，難以到達其底，難以親近，沒有誰能制伏，無量無盡，具大威力，是佛的境界，只有佛才能了知。這稱為：菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）的第九執持藏。 『佛子！什麼是菩薩摩訶薩的辯藏？』這位菩薩具有深厚的智慧，了知實相，廣泛地為眾生演說諸法，不違背一切諸佛的經典；說一品法，乃至不可說不可說的品法；說一佛的名號，乃至不可說不可說的佛的名號；如此，說一個世界，說一佛的授記，說一部修多羅（sutra，佛經），說一場眾會，說演一種法，說一種根的無量種種自性，說一種煩惱的無量種種自性，說一種三昧的無量種種自性，乃至說不可說不可說的三昧的無量種種自性；或者一天說，或者半個月、一個月說，或者一百年、一千年、一百千年說，或者一劫、百劫、千劫、百千劫說，或者百千億那由他（nayuta，數量單位）劫說，或者無數無量乃至不可說不可說劫說。劫數可以窮盡，但一文一句的義理難以窮盡。為什麼呢？因為這位菩薩成就了十種無盡藏的緣故。成就了這個藏，就得到攝持一切法的陀羅尼（dharani，總持）門現在眼前，百萬阿僧祇（asamkhya，無數）陀羅尼作為眷屬；得到這個陀羅尼后，以法光明，廣泛地為眾生演說佛法。他說法時，以廣長的舌頭發出美妙的聲音，充滿十方一切世界；隨著眾生的根性，都令他們滿足，內心歡喜，滅除一切煩惱纏縛。善於進入一切音聲、言語、文字、辯才，令一切眾生
【English Translation】 English version: Immeasurable varieties of natures, even immeasurable varieties of natures of roots that are unspeakable and inexpressible; holding one affliction's varieties of natures, even unspeakable and inexpressible varieties of natures of afflictions; holding one samadhi's (meditative absorption) varieties of natures, even unspeakable and inexpressible varieties of natures of samadhis. O son of Buddha! This holding treasury is boundless and difficult to fill, difficult to reach its bottom, difficult to approach, no one can subdue it, it is immeasurable and endless, possessing great power, it is the realm of the Buddha, only the Buddha can understand it. This is called: the ninth holding treasury of a Bodhisattva-Mahasattva (great bodhisattva). 'O son of Buddha! What is the eloquence treasury of a Bodhisattva-Mahasattva?' This Bodhisattva has profound wisdom, understands the true nature of reality, widely expounds all dharmas for sentient beings, not contradicting all the sutras of all Buddhas; speaking of one chapter of dharma, even unspeakable and inexpressible chapters of dharma; speaking of one Buddha's name, even unspeakable and inexpressible Buddha's names; likewise, speaking of one world, speaking of one Buddha's prediction, speaking of one sutra, speaking of one assembly, speaking of expounding one dharma, speaking of one root's immeasurable varieties of natures, speaking of one affliction's immeasurable varieties of natures, speaking of one samadhi's immeasurable varieties of natures, even speaking of unspeakable and inexpressible samadhi's immeasurable varieties of natures; either speaking for one day, or half a month, one month, or one hundred years, one thousand years, one hundred thousand years, or one kalpa, one hundred kalpas, one thousand kalpas, one hundred thousand kalpas, or one hundred thousand million nayuta (a unit of number) kalpas, or countless immeasurable even unspeakable and inexpressible kalpas. The number of kalpas can be exhausted, but the meaning of one phrase or sentence is difficult to exhaust. Why? Because this Bodhisattva has accomplished ten inexhaustible treasuries. Having accomplished this treasury, he obtains the dharani (mantra) gate of encompassing all dharmas appearing before him, with millions of asamkhya (countless) dharanis as his retinue; having obtained this dharani, with the light of dharma, he widely expounds the dharma for sentient beings. When he expounds the dharma, with his long and broad tongue, he emits wonderful sounds, filling all the worlds in the ten directions; according to their roots, he satisfies them all, making their hearts joyful, and eradicating all afflictions and entanglements. He is skilled in entering all sounds, languages, words, and eloquence, enabling all sentient beings
生佛種不斷，凈心相續，亦以法光明而演說法，無有窮盡，不生疲倦。何以故？此菩薩成就盡虛空遍法界無邊身故。是為菩薩摩訶薩第十辯藏。此藏無窮盡、無分段、無間、無斷、無變異、無隔礙、無退轉，甚深無底，難可得入，普入一切佛法之門。
「佛子！此十種無盡藏，有十種無盡法，令諸菩薩究竟成就無上菩提。何等為十？饒益一切眾生故，以本願善迴向故，一切劫無斷絕故，盡虛空界悉開悟心無限故，迴向有為而不著故，一念境界一切法無盡故，大願心無變異故，善攝取諸陀羅尼故，一切諸佛所護念故，了一切法皆如幻故。是為十種無盡法，能令一切世間所作，悉得究竟無盡大藏。」
大方廣佛華嚴經卷第二十一 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第二十二
于闐國三藏實叉難陀奉 制譯
升兜率天宮品第二十三
爾時，佛神力故，十方一切世界，一一四天下閻浮提中，皆見如來坐于樹下，各有菩薩承佛神力而演說法，靡不自謂恒對於佛。
爾時，世尊復以神力，不離於此菩提樹下及須彌頂、夜摩天宮，而往詣于兜率陀天一切妙寶所莊嚴殿。時，兜率天王遙見佛來，即于殿上敷摩尼藏師子之座。其師子座，天諸妙
【現代漢語翻譯】 現代漢語譯本 使佛的種子不斷延續，保持清凈的心念相續不斷，也用佛法的光明來演說佛法，沒有窮盡，不會感到疲倦。為什麼呢？因為這位菩薩成就了遍佈虛空、充滿法界的無邊身。這就是菩薩摩訶薩的第十種辯才寶藏。這個寶藏無窮無盡、沒有分割、沒有間隔、沒有中斷、沒有變化、沒有阻礙、不會退轉，極其深奧，難以進入，能普遍進入一切佛法的門徑。 『佛子！這十種無盡藏，有十種無盡法，能使諸位菩薩最終成就無上菩提。是哪十種呢？爲了饒益一切眾生，以根本的願力善巧迴向，一切劫數都不會斷絕，盡虛空界都開啟覺悟的心無限，迴向有為而不執著，一念的境界一切法都無盡，大願心沒有變化，善於攝取各種陀羅尼（總持，指能總攝憶持一切法義的禪定力），一切諸佛所護念，了知一切法都如幻象。這就是十種無盡法，能使一切世間所作，都得到究竟無盡的大寶藏。』 《大方廣佛華嚴經》卷第二十一 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第二十二 于闐國三藏實叉難陀奉 制譯 升兜率天宮品第二十三 那時，由於佛的神力，十方一切世界，每一個四天下閻浮提（指我們所居住的這個世界）中，都看見如來坐在樹下，各有菩薩承受佛的神力而演說佛法，沒有一個不認為自己是恒常面對著佛的。 那時，世尊又以神力，不離開這菩提樹下以及須彌山頂、夜摩天宮，而前往兜率陀天（欲界六天之一）一切美妙珍寶所莊嚴的宮殿。當時，兜率天王遙見佛來，立即在殿上鋪設摩尼寶藏獅子座。那獅子座，用天上的各種美妙
【English Translation】 English version The seed of Buddhahood is never broken, the pure mind continues uninterrupted, and the Dharma is expounded with the light of the Dharma, without end and without weariness. Why is this so? Because this Bodhisattva has attained an immeasurable body that pervades all of space and the entire Dharma realm. This is the tenth treasury of eloquence of a Bodhisattva Mahasattva. This treasury is inexhaustible, undivided, uninterrupted, unbroken, unchangeable, unobstructed, and irreversible. It is profoundly deep, difficult to enter, and universally enters all the gates of the Buddhadharma. 'Buddha-child! These ten inexhaustible treasuries have ten inexhaustible Dharmas that enable all Bodhisattvas to ultimately achieve unsurpassed Bodhi. What are the ten? They are: for the benefit of all sentient beings, with the original vows skillfully directed, without interruption in all kalpas (eons), the mind of enlightenment is opened limitlessly throughout the entire space realm, directing towards conditioned phenomena without attachment, the realm of a single thought is inexhaustible in all Dharmas, the great vow mind is unchangeable, skillfully grasping all Dharanis (mantras, which are powerful tools for concentration and wisdom), protected and remembered by all Buddhas, and understanding that all Dharmas are like illusions. These are the ten inexhaustible Dharmas that enable all worldly actions to attain the ultimate inexhaustible great treasury.' The Avatamsaka Sutra, Volume 21 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra The Avatamsaka Sutra, Volume 22 Translated by Tripitaka Master Siksananda of Khotan under Imperial Decree Chapter 23: Ascending to the Tusita Heaven Palace At that time, due to the Buddha's spiritual power, in each of the four continents of Jambudvipa (the world we inhabit) in all the ten directions, all saw the Tathagata sitting under a tree, and each had a Bodhisattva receiving the Buddha's spiritual power and expounding the Dharma, and none did not think that they were constantly facing the Buddha. At that time, the World Honored One, again by his spiritual power, without leaving the Bodhi tree, the summit of Mount Sumeru, and the Yama Heaven Palace, went to the palace adorned with all kinds of wonderful treasures in the Tusita Heaven. At that time, the Tusita Heaven King saw the Buddha coming from afar and immediately spread a lion seat of Mani treasures in the palace. That lion seat was adorned with all kinds of wonderful heavenly
寶之所整合，過去修行善根所得，一切如來神力所現，無量百千億那由他阿僧祇善根所生，一切如來凈法所起，無邊福力之所嚴瑩；清凈業報，不可沮壞；觀者欣樂，無所厭足；是出世法，非世所染；一切眾生咸來觀察，無有能得究其妙好。有百萬億層級，周匝圍繞；百萬億金網，百萬億華帳，百萬億寶帳，百萬億鬘帳，百萬億香帳，張施其上；華鬘垂下，香氣普熏；百萬億華蓋，百萬億鬘蓋，百萬億寶蓋，諸天執持，四面行列；百萬億寶衣，以敷其上；百萬億樓閣，綺煥莊嚴；百萬億摩尼網，百萬億寶網，彌覆其上；百萬億寶瓔珞網，四面垂下；百萬億莊嚴具網，百萬億蓋網，百萬億衣網，百萬億寶帳網，以張其上；百萬億寶蓮華網，開敷光榮；百萬億寶香網，其香美妙，稱悅眾心；百萬億寶鈴帳，其鈴微動，出和雅音；百萬億栴檀寶帳，香氣普熏；百萬億寶華帳，其華敷榮；百萬億眾妙色衣帳，世所希有；百萬億菩薩帳，百萬億雜色帳，百萬億真金帳，百萬億琉璃帳，百萬億種種寶帳，悉張其上；百萬億一切寶帳，大摩尼寶以為莊嚴；百萬億妙寶華，周匝瑩飾；百萬億頻婆帳，殊妙間錯；百萬億寶鬘，百萬億香鬘，四面垂下；百萬億天堅固香，其香普熏；百萬億天莊嚴具瓔珞，百萬億寶華瓔珞，百萬億勝藏寶瓔珞
，百萬億摩尼寶瓔珞，百萬億海摩尼寶瓔珞，莊嚴座身；百萬億妙寶繒彩，以為垂帶；百萬億因陀羅金剛寶，百萬億自在摩尼寶，百萬億妙色真金藏，以為間飾；百萬億毗盧遮那摩尼寶，百萬億因陀羅摩尼寶，光明照耀；百萬億天堅固摩尼寶，以為窗牖；百萬億清凈功德摩尼寶，彰施妙色；百萬億清凈妙藏寶，以為門闥；百萬億世中最勝半月寶，百萬億離垢藏摩尼寶，百萬億師子面摩尼寶，間錯莊嚴；百萬億心王摩尼寶，所求如意；百萬億閻浮檀摩尼寶，百萬億清凈藏摩尼寶，百萬億帝幢摩尼寶，咸放光明，彌覆其上；百萬億白銀藏摩尼寶，百萬億須彌幢摩尼寶，莊嚴其藏；百萬億真珠瓔珞，百萬億琉璃瓔珞，百萬億赤色寶瓔珞，百萬億摩尼瓔珞，百萬億寶光明瓔珞，百萬億種種藏摩尼瓔珞，百萬億甚可樂見赤真珠瓔珞，百萬億無邊色相藏摩尼寶瓔珞，百萬億極清凈無比寶瓔珞，百萬億勝光明摩尼寶瓔珞，周匝垂布，以為莊嚴；百萬億摩尼身，殊妙嚴飾；百萬億因陀羅妙色寶，百萬億黑栴檀香，百萬億不思議境界香，百萬億十方妙香，百萬億最勝香，百萬億甚可愛樂香，咸發香氣，普熏十方；百萬億頻婆羅香，普散十方；百萬億凈光香，普熏眾生；百萬億無邊際種種色香，普熏一切諸佛國土，永不歇滅；百萬億涂香，
【現代漢語翻譯】 現代漢語譯本：百萬億摩尼寶瓔珞（一種珍貴的寶石裝飾品），百萬億海摩尼寶瓔珞，用來莊嚴佛的座位和身體；百萬億精美的寶繒綵帶，作為垂飾；百萬億因陀羅金剛寶（一種堅硬的寶石），百萬億自在摩尼寶（能實現願望的寶石），百萬億妙色真金藏（一種珍貴的金色礦物），用來作為間隔裝飾；百萬億毗盧遮那摩尼寶（象徵光明遍照的寶石），百萬億因陀羅摩尼寶，發出光明照耀；百萬億天堅固摩尼寶，作為窗戶；百萬億清凈功德摩尼寶，彰顯奇妙的色彩；百萬億清凈妙藏寶，作為門檻；百萬億世間最殊勝的半月寶，百萬億離垢藏摩尼寶（無垢的寶石），百萬億獅子面摩尼寶，交錯裝飾；百萬億心王摩尼寶（能滿足心願的寶石），能使所求如意；百萬億閻浮檀摩尼寶（一種金色寶石），百萬億清凈藏摩尼寶，百萬億帝幢摩尼寶（象徵帝王的寶石），都放出光明，覆蓋其上；百萬億白銀藏摩尼寶，百萬億須彌幢摩尼寶（象徵須彌山的寶石），用來莊嚴寶藏；百萬億珍珠瓔珞，百萬億琉璃瓔珞，百萬億赤色寶瓔珞，百萬億摩尼瓔珞，百萬億寶光明瓔珞，百萬億種種藏摩尼瓔珞，百萬億非常可愛的赤真珠瓔珞，百萬億無邊色相藏摩尼寶瓔珞，百萬億極其清凈無比的寶瓔珞，百萬億殊勝光明的摩尼寶瓔珞，周匝垂掛，作為莊嚴；百萬億摩尼身，特別美妙地裝飾；百萬億因陀羅妙色寶，百萬億黑栴檀香（一種珍貴的香料），百萬億不可思議境界香，百萬億十方妙香，百萬億最殊勝的香，百萬億非常可愛樂的香，都散發出香氣，普遍薰染十方；百萬億頻婆羅香（一種香料），普遍散佈十方；百萬億凈光香，普遍薰染眾生；百萬億無邊際的種種色彩的香，普遍薰染一切諸佛國土，永不停止；百萬億涂香， 百萬億末香，百萬億燒香，百萬億種種香，百萬億寶香，百萬億無量香，百萬億無邊香，百萬億普薰香，百萬億無等香，百萬億不可壞香，百萬億無盡香，百萬億無垢香，百萬億清凈香，百萬億離垢香，百萬億寂靜香，百萬億調伏香，百萬億不退香，百萬億無礙香，百萬億無著香，百萬億無戲論香，百萬億無諍香，百萬億無熱香，百萬億無惱香，百萬億無濁香，百萬億無闇香，百萬億無翳香，百萬億無翳藏香，百萬億無量光香，百萬億無量色香，百萬億無量焰香，百萬億無量云香，百萬億無量輪香，百萬億無量網香，百萬億無量藏香，百萬億無量門香，百萬億無量莊嚴香，百萬億無量境界香，百萬億無量功德香，百萬億無量智慧香，百萬億無量解脫香，百萬億無量自在香，百萬億無量神通香，百萬億無量力香，百萬億無量愿香，百萬億無量行香，百萬億無量法香，百萬億無量義香，百萬億無量語香，百萬億無量辯香，百萬億無量智香，百萬億無量覺香，百萬億無量明香，百萬億無量照香，百萬億無量喜香，百萬億無量樂香，百萬億無量悅香，百萬億無量愛香，百萬億無量敬香，百萬億無量念香，百萬億無量持香，百萬億無量護香，百萬億無量救香，百萬億無量歸香，百萬億無量依香，百萬億無量攝香，百萬億無量益香，百萬億無量安香，百萬億無量樂香，百萬億無量喜香，百萬億無量悅香，百萬億無量愛香，百萬億無量敬香，百萬億無量念香，百萬億無量持香，百萬億無量護香，百萬億無量救香，百萬億無量歸香，百萬億無量依香，百萬億無量攝香，百萬億無量益香，百萬億無量安香，百萬億無量寂靜香，百萬億無量調伏香，百萬億無量不退香，百萬億無量無礙香，百萬億無量無著香，百萬億無量無戲論香，百萬億無量無諍香，百萬億無量無熱香，百萬億無量無惱香，百萬億無量無濁香，百萬億無量無闇香，百萬億無量無翳香，百萬億無量無翳藏香，百萬億無量光香，百萬億無量色香，百萬億無量焰香，百萬億無量云香，百萬億無量輪香，百萬億無量網香，百萬億無量藏香，百萬億無量門香，百萬億無量莊嚴香，百萬億無量境界香，百萬億無量功德香，百萬億無量智慧香，百萬億無量解脫香，百萬億無量自在香，百萬億無量神通香，百萬億無量力香，百萬億無量愿香，百萬億無量行香，百萬億無量法香，百萬億無量義香，百萬億無量語香，百萬億無量辯香，百萬億無量智香，百萬億無量覺香，百萬億無量明香，百萬億無量照香，百萬億無量喜香，百萬億無量樂香，百萬億無量悅香，百萬億無量愛香，百萬億無量敬香，百萬億無量念香，百萬億無量持香，百萬億無量護香，百萬億無量救香，百萬億無量歸香，百萬億無量依香，百萬億無量攝香，百萬億無量益香，百萬億無量安香，如是等百萬億無量無數不可思議香，以為莊嚴。
【English Translation】 English version: One hundred trillion mani jewel (a precious gem ornament) necklaces, one hundred trillion ocean mani jewel necklaces, adorning the seat and body; one hundred trillion exquisite jewel-colored ribbons, used as hanging ornaments; one hundred trillion Indra vajra jewels (a hard gem), one hundred trillion free mani jewels (wish-fulfilling gems), one hundred trillion wonderful-colored true gold deposits (a precious gold mineral), used as interspersed decorations; one hundred trillion Vairocana mani jewels (gems symbolizing universal light), one hundred trillion Indra mani jewels, emitting radiant light; one hundred trillion heavenly firm mani jewels, used as windows; one hundred trillion pure merit mani jewels, displaying wondrous colors; one hundred trillion pure wonderful treasure jewels, used as thresholds; one hundred trillion most supreme half-moon jewels in the world, one hundred trillion immaculate treasure mani jewels (flawless gems), one hundred trillion lion-faced mani jewels, interspersed and adorned; one hundred trillion heart-king mani jewels (gems that fulfill wishes), capable of granting all desires; one hundred trillion Jambudvipa mani jewels (a golden gem), one hundred trillion pure treasure mani jewels, one hundred trillion imperial banner mani jewels (gems symbolizing royalty), all emitting light, covering above; one hundred trillion silver treasure mani jewels, one hundred trillion Sumeru banner mani jewels (gems symbolizing Mount Sumeru), used to adorn the treasures; one hundred trillion pearl necklaces, one hundred trillion lapis lazuli necklaces, one hundred trillion red jewel necklaces, one hundred trillion mani necklaces, one hundred trillion jewel light necklaces, one hundred trillion various treasure mani necklaces, one hundred trillion extremely delightful red pearl necklaces, one hundred trillion boundless appearance treasure mani jewel necklaces, one hundred trillion extremely pure and incomparable jewel necklaces, one hundred trillion supreme light mani jewel necklaces, hanging all around, used as adornments; one hundred trillion mani bodies, exceptionally and wonderfully adorned; one hundred trillion Indra wonderful-colored jewels, one hundred trillion black sandalwood incense (a precious fragrance), one hundred trillion inconceivable realm incense, one hundred trillion ten-directional wonderful incense, one hundred trillion most supreme incense, one hundred trillion extremely delightful incense, all emitting fragrance, universally perfuming the ten directions; one hundred trillion Bimbara incense (a type of fragrance), universally scattered in the ten directions; one hundred trillion pure light incense, universally perfuming all beings; one hundred trillion boundless varieties of colored incense, universally perfuming all Buddha lands, never ceasing; one hundred trillion anointing incense, one hundred trillion powdered incense, one hundred trillion burning incense, one hundred trillion various incense, one hundred trillion jewel incense, one hundred trillion immeasurable incense, one hundred trillion boundless incense, one hundred trillion universally perfuming incense, one hundred trillion incomparable incense, one hundred trillion indestructible incense, one hundred trillion inexhaustible incense, one hundred trillion immaculate incense, one hundred trillion pure incense, one hundred trillion undefiled incense, one hundred trillion tranquil incense, one hundred trillion tamed incense, one hundred trillion non-retreating incense, one hundred trillion unobstructed incense, one hundred trillion non-attached incense, one hundred trillion non-conceptual incense, one hundred trillion non-contending incense, one hundred trillion non-heated incense, one hundred trillion non-afflicted incense, one hundred trillion non-turbid incense, one hundred trillion non-dark incense, one hundred trillion non-obscured incense, one hundred trillion non-obscured treasure incense, one hundred trillion immeasurable light incense, one hundred trillion immeasurable color incense, one hundred trillion immeasurable flame incense, one hundred trillion immeasurable cloud incense, one hundred trillion immeasurable wheel incense, one hundred trillion immeasurable net incense, one hundred trillion immeasurable treasure incense, one hundred trillion immeasurable gate incense, one hundred trillion immeasurable adornment incense, one hundred trillion immeasurable realm incense, one hundred trillion immeasurable merit incense, one hundred trillion immeasurable wisdom incense, one hundred trillion immeasurable liberation incense, one hundred trillion immeasurable freedom incense, one hundred trillion immeasurable supernatural power incense, one hundred trillion immeasurable strength incense, one hundred trillion immeasurable vow incense, one hundred trillion immeasurable practice incense, one hundred trillion immeasurable dharma incense, one hundred trillion immeasurable meaning incense, one hundred trillion immeasurable speech incense, one hundred trillion immeasurable eloquence incense, one hundred trillion immeasurable knowledge incense, one hundred trillion immeasurable awakening incense, one hundred trillion immeasurable brightness incense, one hundred trillion immeasurable illumination incense, one hundred trillion immeasurable joy incense, one hundred trillion immeasurable bliss incense, one hundred trillion immeasurable delight incense, one hundred trillion immeasurable love incense, one hundred trillion immeasurable respect incense, one hundred trillion immeasurable mindfulness incense, one hundred trillion immeasurable upholding incense, one hundred trillion immeasurable protection incense, one hundred trillion immeasurable salvation incense, one hundred trillion immeasurable refuge incense, one hundred trillion immeasurable reliance incense, one hundred trillion immeasurable gathering incense, one hundred trillion immeasurable benefit incense, one hundred trillion immeasurable peace incense, one hundred trillion immeasurable bliss incense, one hundred trillion immeasurable joy incense, one hundred trillion immeasurable delight incense, one hundred trillion immeasurable love incense, one hundred trillion immeasurable respect incense, one hundred trillion immeasurable mindfulness incense, one hundred trillion immeasurable upholding incense, one hundred trillion immeasurable protection incense, one hundred trillion immeasurable salvation incense, one hundred trillion immeasurable refuge incense, one hundred trillion immeasurable reliance incense, one hundred trillion immeasurable gathering incense, one hundred trillion immeasurable benefit incense, one hundred trillion immeasurable peace incense, one hundred trillion immeasurable tranquility incense, one hundred trillion immeasurable tamed incense, one hundred trillion immeasurable non-retreating incense, one hundred trillion immeasurable unobstructed incense, one hundred trillion immeasurable non-attached incense, one hundred trillion immeasurable non-conceptual incense, one hundred trillion immeasurable non-contending incense, one hundred trillion immeasurable non-heated incense, one hundred trillion immeasurable non-afflicted incense, one hundred trillion immeasurable non-turbid incense, one hundred trillion immeasurable non-dark incense, one hundred trillion immeasurable non-obscured incense, one hundred trillion immeasurable non-obscured treasure incense, one hundred trillion immeasurable light incense, one hundred trillion immeasurable color incense, one hundred trillion immeasurable flame incense, one hundred trillion immeasurable cloud incense, one hundred trillion immeasurable wheel incense, one hundred trillion immeasurable net incense, one hundred trillion immeasurable treasure incense, one hundred trillion immeasurable gate incense, one hundred trillion immeasurable adornment incense, one hundred trillion immeasurable realm incense, one hundred trillion immeasurable merit incense, one hundred trillion immeasurable wisdom incense, one hundred trillion immeasurable liberation incense, one hundred trillion immeasurable freedom incense, one hundred trillion immeasurable supernatural power incense, one hundred trillion immeasurable strength incense, one hundred trillion immeasurable vow incense, one hundred trillion immeasurable practice incense, one hundred trillion immeasurable dharma incense, one hundred trillion immeasurable meaning incense, one hundred trillion immeasurable speech incense, one hundred trillion immeasurable eloquence incense, one hundred trillion immeasurable knowledge incense, one hundred trillion immeasurable awakening incense, one hundred trillion immeasurable brightness incense, one hundred trillion immeasurable illumination incense, one hundred trillion immeasurable joy incense, one hundred trillion immeasurable bliss incense, one hundred trillion immeasurable delight incense, one hundred trillion immeasurable love incense, one hundred trillion immeasurable respect incense, one hundred trillion immeasurable mindfulness incense, one hundred trillion immeasurable upholding incense, one hundred trillion immeasurable protection incense, one hundred trillion immeasurable salvation incense, one hundred trillion immeasurable refuge incense, one hundred trillion immeasurable reliance incense, one hundred trillion immeasurable gathering incense, one hundred trillion immeasurable benefit incense, one hundred trillion immeasurable peace incense, such as these one hundred trillion immeasurable countless inconceivable incense, used as adornments.
百萬億薰香，百萬億燒香，香氣發越，普熏一切；百萬億蓮華藏沉水香，出大音聲；百萬億遊戲香，能轉眾心；百萬億阿樓那香，香氣普熏，其味甘美；百萬億能開悟香，普遍一切，令其聞者，諸根寂靜。
復有百萬億無比香王香，種種莊嚴。雨百萬億天華云，雨百萬億天香云，雨百萬億天末香云，雨百萬億天拘蘇摩華云，雨百萬億天波頭摩華云，雨百萬億天優缽羅華云，雨百萬億天拘物頭華云，雨百萬億天芬陀利華云，雨百萬億天曼陀羅華云，雨百萬億一切天華云，雨百萬億天衣云，雨百萬億摩尼寶云，雨百萬億天蓋云，雨百萬億天幡云，雨百萬億天冠云，雨百萬億天莊嚴具云，雨百萬億天寶鬘云，雨百萬億天寶瓔珞云，雨百萬億天栴檀香云，雨百萬億天沉水香云。建百萬億寶幢，懸百萬億寶幡，垂百萬億寶繒帶，然百萬億香爐，布百萬億寶鬘，持百萬億寶扇，執百萬億寶拂。懸百萬億寶鈴網，微風吹動，出妙音聲；百萬億寶欄楯，周匝圍繞；百萬億寶多羅樹，次第行列；百萬億妙寶窗牖，綺麗莊嚴；百萬億寶樹，周匝垂陰；百萬億寶樓閣，延袤綺飾；百萬億寶門，垂布瓔珞；百萬億金鈴，出妙音聲；百萬億吉祥相瓔珞，嚴凈垂下；百萬億寶悉底迦，能除眾惡；百萬億金藏，金縷織成；百萬億寶蓋，眾寶為竿
【現代漢語翻譯】 現代漢語譯本：百萬億種薰香，百萬億種燒香，香氣散發，普遍薰染一切；百萬億種蓮華藏沉水香，發出巨大的聲音；百萬億種遊戲香，能夠轉移眾人的心意；百萬億種阿樓那香，香氣普遍薰染，味道甘美；百萬億種能開悟的香，普遍散佈一切，使聞到的人，諸根寂靜。 又有百萬億種無比香王香，種種莊嚴。降下百萬億天花云，降下百萬億天香云，降下百萬億天末香云，降下百萬億天拘蘇摩花云（拘蘇摩：一種花名），降下百萬億天波頭摩花云（波頭摩：一種蓮花），降下百萬億天優缽羅花云（優缽羅：青蓮花），降下百萬億天拘物頭花云（拘物頭：一種花名），降下百萬億天芬陀利花云（芬陀利：白蓮花），降下百萬億天曼陀羅花云（曼陀羅：一種花名），降下百萬億一切天花云，降下百萬億天衣云，降下百萬億摩尼寶云，降下百萬億天蓋云，降下百萬億天幡云，降下百萬億天冠云，降下百萬億天莊嚴具云，降下百萬億天寶鬘云，降下百萬億天寶瓔珞云，降下百萬億天栴檀香云（栴檀：一種香木），降下百萬億天沉水香云。 豎立百萬億寶幢，懸掛百萬億寶幡，垂掛百萬億寶繒帶，點燃百萬億香爐，鋪設百萬億寶鬘，拿著百萬億寶扇，執持百萬億寶拂。懸掛百萬億寶鈴網，微風吹動，發出美妙的聲音；百萬億寶欄桿，周匝圍繞；百萬億寶多羅樹（多羅樹：一種高大的樹），次第排列；百萬億美妙的寶窗戶，綺麗莊嚴；百萬億寶樹，周匝垂下樹蔭；百萬億寶樓閣，連綿不斷，華麗裝飾；百萬億寶門，垂掛瓔珞；百萬億金鈴，發出美妙的聲音；百萬億吉祥相瓔珞，莊嚴清凈地垂下；百萬億寶悉底迦（悉底迦：一種寶物），能夠消除眾惡；百萬億金藏，用金線織成；百萬億寶蓋，用眾寶做成竿。
【English Translation】 English version: A hundred trillion kinds of incense for burning, a hundred trillion kinds of incense for fumigating, their fragrance spreading and pervading everything; a hundred trillion kinds of Lotus Treasury sinking incense, emitting great sounds; a hundred trillion kinds of playful incense, capable of shifting the minds of all; a hundred trillion kinds of Aruna incense, its fragrance pervading, its taste sweet and pleasant; a hundred trillion kinds of enlightenment-inducing incense, pervading all, causing those who smell it to have their senses calmed. Furthermore, there are a hundred trillion kinds of incomparable King of Fragrance incense, adorned in various ways. Raining down a hundred trillion clouds of heavenly flowers, raining down a hundred trillion clouds of heavenly incense, raining down a hundred trillion clouds of heavenly powdered incense, raining down a hundred trillion clouds of heavenly Kusuma flowers (Kusuma: a type of flower), raining down a hundred trillion clouds of heavenly Paduma flowers (Paduma: a type of lotus), raining down a hundred trillion clouds of heavenly Utpala flowers (Utpala: blue lotus), raining down a hundred trillion clouds of heavenly Kumuda flowers (Kumuda: a type of flower), raining down a hundred trillion clouds of heavenly Pundarika flowers (Pundarika: white lotus), raining down a hundred trillion clouds of heavenly Mandara flowers (Mandara: a type of flower), raining down a hundred trillion clouds of all heavenly flowers, raining down a hundred trillion clouds of heavenly garments, raining down a hundred trillion clouds of Mani jewels, raining down a hundred trillion clouds of heavenly canopies, raining down a hundred trillion clouds of heavenly banners, raining down a hundred trillion clouds of heavenly crowns, raining down a hundred trillion clouds of heavenly ornaments, raining down a hundred trillion clouds of heavenly jeweled garlands, raining down a hundred trillion clouds of heavenly jeweled necklaces, raining down a hundred trillion clouds of heavenly sandalwood incense (Sandalwood: a type of fragrant wood), raining down a hundred trillion clouds of heavenly sinking incense. Erecting a hundred trillion jeweled banners, hanging a hundred trillion jeweled flags, draping a hundred trillion jeweled streamers, lighting a hundred trillion incense burners, spreading a hundred trillion jeweled garlands, holding a hundred trillion jeweled fans, grasping a hundred trillion jeweled whisks. Hanging a hundred trillion jeweled bell nets, the gentle breeze blowing, emitting wonderful sounds; a hundred trillion jeweled railings, surrounding all around; a hundred trillion jeweled Tala trees (Tala tree: a tall tree), arranged in order; a hundred trillion exquisite jeweled windows, beautifully adorned; a hundred trillion jeweled trees, their shade hanging all around; a hundred trillion jeweled pavilions, extending and beautifully decorated; a hundred trillion jeweled doors, draped with necklaces; a hundred trillion golden bells, emitting wonderful sounds; a hundred trillion auspicious-symbol necklaces, hanging down, pure and adorned; a hundred trillion jeweled Siddhika (Siddhika: a type of treasure), capable of eliminating all evils; a hundred trillion golden treasuries, woven with golden threads; a hundred trillion jeweled canopies, with poles made of various jewels.
，執持行列；百萬億一切寶莊嚴具網，間錯莊嚴；百萬億光明寶，放種種光；百萬億光明，周遍照耀；百萬億日藏輪，百萬億月藏輪，並無量色寶之所整合；百萬億香焰，光明映徹；百萬億蓮華藏，開敷鮮榮；百萬億寶網，百萬億華網，百萬億香網，彌覆其上；百萬億天寶衣，百萬億天青色衣，百萬億天黃色衣，百萬億天赤色衣，百萬億天奇妙色衣，百萬億天種種寶奇妙衣，百萬億種種香薰衣，百萬億一切寶所成衣，百萬億鮮白衣，悉善敷布，見者歡喜。百萬億天鈴幢，百萬億金網幢，出微妙音；百萬億天繒幢，眾彩具足；百萬億香幢，垂布香網；百萬億華幢，雨一切華；百萬億天衣幢，懸布妙衣；百萬億天摩尼寶幢，眾寶莊嚴；百萬億天莊嚴具幢，眾具校飾；百萬億天鬘幢，種種華鬘，四面行布；百萬億天蓋幢，寶鈴和鳴，聞皆歡喜。百萬億天螺，出妙音聲；百萬億天鼓，出大音聲；百萬億天箜篌，出微妙音；百萬億天牟陀羅，出大妙音；百萬億天諸雜樂，同時俱奏；百萬億天自在樂，出妙音聲，其聲普遍一切佛剎；百萬億天變化樂，其聲如響，普應一切；百萬億天鼓，因於撫擊，而出妙音；百萬億天如意樂，自然出聲，音節相和；百萬億天諸雜樂，出妙音聲，滅諸煩惱。百萬億悅意音，讚歎供養；百萬億廣大音，
讚歎承事；百萬億甚深音，讚歎修行；百萬億眾妙音，嘆佛業果；百萬億微細音，嘆如實理；百萬億無障礙真實音，嘆佛本行；百萬億清凈音，讚歎過去供養諸佛；百萬億法門音，讚歎諸佛最勝無畏；百萬億無量音，嘆諸菩薩功德無盡；百萬億菩薩地音，讚歎開示一切菩薩地相應行；百萬億無斷絕音，嘆佛功德無有斷絕；百萬億隨順音，讚歎稱揚見佛之行；百萬億甚深法音，讚歎一切法無礙智相應理；百萬億廣大音，其音充滿一切佛剎；百萬億無礙清凈音，隨其心樂，悉令歡喜；百萬億不住三界音，令其聞者，深入法性；百萬億歡喜音，令其聞者，心無障礙，深信恭敬；百萬億佛境界音，隨所出聲，悉能開示一切法義；百萬億陀羅尼音，善宣一切法句差別，決了如來秘密之藏；百萬億一切法音，其音和暢，克諧眾樂。
有百萬億初發心菩薩，才見此座，倍更增長一切智心；百萬億治地菩薩，心凈歡喜；百萬億修行菩薩，悟解清凈；百萬億生貴菩薩，住勝志樂；百萬億方便具足菩薩，起大乘行；百萬億正心住菩薩，勤修一切菩薩道；百萬億不退菩薩，凈修一切菩薩地；百萬億童真菩薩，得一切菩薩三昧光明；百萬億法王子菩薩，入不思議諸佛境界；百萬億灌頂菩薩，能現無量如來十力；百萬億菩薩，得自在神通；
【現代漢語翻譯】 現代漢語譯本 讚歎承事，發出百萬億種甚深的聲音，讚歎修行；發出百萬億種美妙的聲音，讚歎佛的業果；發出百萬億種細微的聲音，讚歎如實的真理；發出百萬億種無障礙的真實聲音，讚歎佛的根本修行；發出百萬億種清凈的聲音，讚歎過去供養諸佛的功德；發出百萬億種法門的聲音，讚歎諸佛最殊勝的無畏；發出百萬億種無量的聲音，讚歎諸菩薩功德的無盡；發出百萬億種菩薩地的聲音，讚歎開示一切菩薩地相應的修行；發出百萬億種無斷絕的聲音，讚歎佛的功德沒有斷絕；發出百萬億種隨順的聲音，讚歎稱揚見佛的修行；發出百萬億種甚深法音，讚歎一切法無礙的智慧相應的真理；發出百萬億種廣大的聲音，其聲音充滿一切佛剎（佛所居住的國土）；發出百萬億種無礙清凈的聲音，隨著眾生的心意喜好，都令他們歡喜；發出百萬億種不住三界（欲界、色界、無色界）的聲音，令聽到的人，深入法性（諸法實相）；發出百萬億種歡喜的聲音，令聽到的人，心中沒有障礙，深信恭敬；發出百萬億種佛境界的聲音，隨著所發出的聲音，都能開示一切法的意義；發出百萬億種陀羅尼（總持）的聲音，善於宣說一切法句的差別，決斷如來秘密的寶藏；發出百萬億種一切法的聲音，其聲音和諧流暢，能夠協調各種音樂。 有百萬億初發心的菩薩，才見到這個寶座，就更加增長一切智慧的心；百萬億治地菩薩，內心清凈歡喜；百萬億修行菩薩，領悟理解清凈的道理；百萬億生貴菩薩，安住于殊勝的志向和快樂；百萬億方便具足的菩薩，發起大乘的修行；百萬億正心安住的菩薩，勤奮修習一切菩薩道；百萬億不退轉的菩薩，清凈修習一切菩薩的階位；百萬億童真菩薩，得到一切菩薩三昧（禪定）的光明；百萬億法王子菩薩，進入不可思議的諸佛境界；百萬億灌頂菩薩，能夠顯現無量如來的十種力量；百萬億菩薩，得到自在的神通。
【English Translation】 English version Praising and serving, it emits a million billion profound sounds, praising the practice; it emits a million billion wonderful sounds, praising the Buddha's karmic results; it emits a million billion subtle sounds, praising the true reality; it emits a million billion unobstructed true sounds, praising the Buddha's fundamental practices; it emits a million billion pure sounds, praising the past offerings to all Buddhas; it emits a million billion Dharma-gate sounds, praising the most supreme fearlessness of all Buddhas; it emits a million billion immeasurable sounds, praising the endless merits of all Bodhisattvas; it emits a million billion Bodhisattva-ground sounds, praising the exposition of all practices corresponding to the Bodhisattva grounds; it emits a million billion uninterrupted sounds, praising the Buddha's merits without interruption; it emits a million billion compliant sounds, praising and extolling the practice of seeing the Buddha; it emits a million billion profound Dharma sounds, praising the truth corresponding to the unobstructed wisdom of all Dharmas; it emits a million billion vast sounds, its sound filling all Buddha-lands (Buddha's dwelling places); it emits a million billion unobstructed pure sounds, according to the minds and preferences of sentient beings, making them all joyful; it emits a million billion sounds not dwelling in the three realms (desire realm, form realm, formless realm), causing those who hear it to deeply enter the Dharma-nature (the true nature of all phenomena); it emits a million billion joyful sounds, causing those who hear it to have no obstacles in their minds, and to have deep faith and respect; it emits a million billion Buddha-realm sounds, with each sound emitted, able to expound the meaning of all Dharmas; it emits a million billion Dharani (mantra) sounds, skillfully proclaiming the differences of all Dharma phrases, resolving the secret treasury of the Tathagata; it emits a million billion sounds of all Dharmas, its sound harmonious and smooth, able to harmonize all music. There are a million billion Bodhisattvas who have just initiated their minds, upon seeing this seat, they further increase their minds of all wisdom; a million billion Bodhisattvas who have cultivated the ground, their minds are pure and joyful; a million billion Bodhisattvas who are practicing, they understand and comprehend the pure principles; a million billion Bodhisattvas of noble birth, they dwell in supreme aspirations and joy; a million billion Bodhisattvas who have perfected skillful means, they initiate the practice of the Mahayana; a million billion Bodhisattvas who have settled their minds, they diligently cultivate all Bodhisattva paths; a million billion non-retrogressing Bodhisattvas, they purify and cultivate all Bodhisattva stages; a million billion virgin Bodhisattvas, they obtain the light of all Bodhisattva Samadhis (meditative concentration); a million billion Dharma-prince Bodhisattvas, they enter the inconceivable realms of all Buddhas; a million billion Anointed Bodhisattvas, they are able to manifest the immeasurable ten powers of the Tathagata; a million billion Bodhisattvas, they obtain unobstructed supernatural powers.
百萬億菩薩，生清凈解；百萬億菩薩，心生愛樂；百萬億菩薩，深信不壞；百萬億菩薩，勢力廣大；百萬億菩薩，名稱增長；百萬億菩薩，演說法義，令智決定；百萬億菩薩，正念不亂；百萬億菩薩，生決定智；百萬億菩薩，得聞持力，持一切佛法；百萬億菩薩，出生無量廣大覺解；百萬億菩薩，安住信根；百萬億菩薩，得檀波羅蜜，能一切施；百萬億菩薩，得尸波羅蜜，具持眾戒；百萬億菩薩，得忍波羅蜜，心不妄動，悉能忍受一切佛法；百萬億菩薩，得精進波羅蜜，能行無量出離精進；百萬億菩薩，得禪波羅蜜，具足無量禪定光明；百萬億菩薩，得般若波羅蜜，智慧光明能普照耀；百萬億菩薩，成就大愿，悉皆清凈；百萬億菩薩，得智慧燈，明照法門；百萬億菩薩，為十方諸佛法光所照；百萬億菩薩，周遍十方，演離癡法；百萬億菩薩，普入一切諸佛剎土；百萬億菩薩，法身隨到一切佛國；百萬億菩薩，得佛音聲，能廣開悟；百萬億菩薩，得出生一切智方便；百萬億菩薩，得成就一切法門；百萬億菩薩，成就法智，猶如寶幢，能普顯示一切佛法；百萬億菩薩，能悉示現如來境界。百萬億諸天王，恭敬禮拜；百萬億龍王，諦觀無厭；百萬億夜叉王，頂上合掌；百萬億乾闥婆王，起凈信心；百萬億阿修羅王，斷憍慢意
；百萬億迦樓羅王，口銜繒帶；百萬億緊那羅王，歡喜踴躍；百萬億摩睺羅伽王，歡喜瞻仰；百萬億世主，稽首作禮；百萬億忉利天王，瞻仰不瞬；百萬億夜摩天王，歡喜讚歎；百萬億兜率天王，布身作禮；百萬億化樂天王，頭頂禮敬；百萬億他化天王，恭敬合掌；百萬億梵天王，一心觀察；百萬億摩醯首羅天王，恭敬供養；百萬億菩薩，發聲讚歎；百萬億天女，專心供養；百萬億同願天，踴躍歡喜；百萬億往昔同住天，妙聲稱讚；百萬億梵身天，布身敬禮；百萬億梵輔天，合掌于頂；百萬億梵眾天，圍繞侍衛；百萬億大梵天，讚歎稱揚無量功德；百萬億光天，五體投地；百萬億少光天，宣揚讚歎佛世難值；百萬億無量光天，遙向佛禮；百萬億光音天，讚歎如來甚難得見；百萬億凈天，與宮殿俱，而來詣此；百萬億少凈天，以清凈心，稽首作禮；百萬億無量凈天，愿欲見佛，投身而下；百萬億遍凈天，恭敬尊重，親近供養；百萬億廣天，念昔善根；百萬億少廣天，于如來所，生希有想；百萬億無量廣天，決定尊重，生諸善業；百萬億廣果天，曲躬恭敬；百萬億無煩天，信根堅固，恭敬禮拜；百萬億無熱天，合掌唸佛，情無厭足；百萬億善見天，頭面作禮；百萬億善現天，念供養佛，心無懈歇；百萬億阿迦尼吒天，恭敬
【現代漢語翻譯】 現代漢語譯本：百萬億迦樓羅王（Garuda King，一種神鳥），口中銜著絲帶；百萬億緊那羅王（Kinnara King，一種天神），歡喜跳躍；百萬億摩睺羅伽王（Mahoraga King，一種蛇神），歡喜瞻仰；百萬億世主，稽首作禮；百萬億忉利天王（Trayastrimsa Heaven King，欲界第二天），瞻仰不眨眼；百萬億夜摩天王（Yama Heaven King，欲界第三天），歡喜讚歎；百萬億兜率天王（Tusita Heaven King，欲界第四天），鋪展身體作禮；百萬億化樂天王（Nirmanarati Heaven King，欲界第五天），頭頂禮敬；百萬億他化天王（Paranirmitavasavartin Heaven King，欲界第六天），恭敬合掌；百萬億梵天王（Brahma Heaven King，色界初禪天），一心觀察；百萬億摩醯首羅天王（Mahesvara Heaven King，色界頂天），恭敬供養；百萬億菩薩，發出聲音讚歎；百萬億天女，專心供養；百萬億同願天，踴躍歡喜；百萬億往昔同住天，用美妙的聲音稱讚；百萬億梵身天（Brahma-parisadya Heaven，色界初禪天），鋪展身體敬禮；百萬億梵輔天（Brahma-purohita Heaven，色界初禪天），合掌于頭頂；百萬億梵眾天（Maha-brahma Heaven，色界初禪天），圍繞侍衛；百萬億大梵天（Maha-brahma Heaven，色界初禪天），讚歎稱揚無量功德；百萬億光天（Parittabha Heaven，色界二禪天），五體投地；百萬億少光天（Apramanabha Heaven，色界二禪天），宣揚讚歎佛陀出世難以值遇；百萬億無量光天（Abhasvara Heaven，色界二禪天），遙向佛陀禮拜；百萬億光音天（Abhasvara Heaven，色界二禪天），讚歎如來非常難得見到；百萬億凈天（Parittasubha Heaven，色界三禪天），帶著宮殿，來到這裡；百萬億少凈天（Apramanasubha Heaven，色界三禪天），以清凈的心，稽首作禮；百萬億無量凈天（Subhakrtsna Heaven，色界三禪天），希望見到佛陀，投身而下；百萬億遍凈天（Subhakrtsna Heaven，色界三禪天），恭敬尊重，親近供養；百萬億廣天（Anabhraka Heaven，色界四禪天），憶念過去的善根；百萬億少廣天（Punyaprasava Heaven，色界四禪天），對於如來，生起稀有的想法；百萬億無量廣天（Brhatphala Heaven，色界四禪天），決定尊重，生起各種善業；百萬億廣果天（Brhatphala Heaven，色界四禪天），彎腰恭敬；百萬億無煩天（Avrha Heaven，色界五不還天），信根堅固，恭敬禮拜；百萬億無熱天（Atapa Heaven，色界五不還天），合掌唸佛，心中沒有厭倦；百萬億善見天（Sudrsa Heaven，色界五不還天），頭面作禮；百萬億善現天（Sudarshana Heaven，色界五不還天），念著供養佛陀，心中沒有懈怠；百萬億阿迦尼吒天（Akanistha Heaven，色界五不還天），恭敬
【English Translation】 English version: A hundred million trillion Garuda Kings (a mythical bird), with silk ribbons in their mouths; a hundred million trillion Kinnara Kings (a celestial musician), leaping with joy; a hundred million trillion Mahoraga Kings (a serpent deity), gazing with delight; a hundred million trillion world rulers, bowing their heads in reverence; a hundred million trillion Trayastrimsa Heaven Kings (the second heaven of the desire realm), gazing without blinking; a hundred million trillion Yama Heaven Kings (the third heaven of the desire realm), joyfully praising; a hundred million trillion Tusita Heaven Kings (the fourth heaven of the desire realm), prostrating their bodies in worship; a hundred million trillion Nirmanarati Heaven Kings (the fifth heaven of the desire realm), bowing their heads in reverence; a hundred million trillion Paranirmitavasavartin Heaven Kings (the sixth heaven of the desire realm), respectfully joining their palms; a hundred million trillion Brahma Heaven Kings (the first dhyana heaven of the form realm), observing with focused minds; a hundred million trillion Mahesvara Heaven Kings (the highest heaven of the form realm), respectfully making offerings; a hundred million trillion Bodhisattvas, uttering praises; a hundred million trillion celestial maidens, devotedly making offerings; a hundred million trillion beings of shared vows, leaping with joy; a hundred million trillion beings who once lived together, praising with wondrous voices; a hundred million trillion Brahma-parisadya Heaven beings (the first dhyana heaven of the form realm), prostrating their bodies in reverence; a hundred million trillion Brahma-purohita Heaven beings (the first dhyana heaven of the form realm), joining their palms above their heads; a hundred million trillion Maha-brahma Heaven beings (the first dhyana heaven of the form realm), surrounding and attending; a hundred million trillion Great Brahma beings (the first dhyana heaven of the form realm), praising and extolling immeasurable merits; a hundred million trillion Parittabha Heaven beings (the second dhyana heaven of the form realm), prostrating their five limbs on the ground; a hundred million trillion Apramanabha Heaven beings (the second dhyana heaven of the form realm), proclaiming and praising the rare occurrence of a Buddha's appearance in the world; a hundred million trillion Abhasvara Heaven beings (the second dhyana heaven of the form realm), bowing to the Buddha from afar; a hundred million trillion Abhasvara Heaven beings (the second dhyana heaven of the form realm), praising the Tathagata as extremely rare to see; a hundred million trillion Parittasubha Heaven beings (the third dhyana heaven of the form realm), coming here with their palaces; a hundred million trillion Apramanasubha Heaven beings (the third dhyana heaven of the form realm), bowing their heads in reverence with pure minds; a hundred million trillion Subhakrtsna Heaven beings (the third dhyana heaven of the form realm), wishing to see the Buddha, throwing themselves down; a hundred million trillion Subhakrtsna Heaven beings (the third dhyana heaven of the form realm), respectfully honoring, drawing near and making offerings; a hundred million trillion Anabhraka Heaven beings (the fourth dhyana heaven of the form realm), recalling their past good roots; a hundred million trillion Punyaprasava Heaven beings (the fourth dhyana heaven of the form realm), having rare thoughts about the Tathagata; a hundred million trillion Brhatphala Heaven beings (the fourth dhyana heaven of the form realm), resolutely honoring, generating various good deeds; a hundred million trillion Brhatphala Heaven beings (the fourth dhyana heaven of the form realm), bowing respectfully; a hundred million trillion Avrha Heaven beings (the five pure abodes of the form realm), with firm roots of faith, respectfully bowing; a hundred million trillion Atapa Heaven beings (the five pure abodes of the form realm), joining their palms and reciting the Buddha's name, with no sense of weariness; a hundred million trillion Sudrsa Heaven beings (the five pure abodes of the form realm), bowing their heads to the ground; a hundred million trillion Sudarshana Heaven beings (the five pure abodes of the form realm), thinking of making offerings to the Buddha, with no slackening in their minds; a hundred million trillion Akanistha Heaven beings (the five pure abodes of the form realm), respectfully
頂禮；百萬億種種天，皆大歡喜，發聲讚歎；百萬億諸天，各善思惟，而為莊嚴；百萬億菩薩天，護持佛座，莊嚴不絕。百萬億華手菩薩，雨一切華；百萬億香手菩薩，雨一切香；百萬億鬘手菩薩，雨一切鬘；百萬億末香手菩薩，雨一切末香；百萬億涂香手菩薩，雨一切涂香；百萬億衣手菩薩，雨一切衣；百萬億蓋手菩薩，雨一切蓋；百萬億幢手菩薩，雨一切幢；百萬億幡手菩薩，雨一切幡；百萬億寶手菩薩，雨一切寶；百萬億莊嚴手菩薩，雨一切莊嚴具。百萬億諸天子，從天宮出，至於座所；百萬億諸天子，以凈信心，並宮殿俱；百萬億生貴天子，以身持座；百萬億灌頂天子，舉身持座。百萬億思惟菩薩，恭敬思惟；百萬億生貴菩薩，發清凈心；百萬億菩薩，諸根悅樂；百萬億菩薩，深心清凈；百萬億菩薩，信解清凈；百萬億菩薩，諸業清凈；百萬億菩薩，受生自在；百萬億菩薩，法光照耀；百萬億菩薩，成就於地；百萬億菩薩，善能教化一切眾生。百萬億善根所生，百萬億諸佛護持，百萬億福德所圓滿，百萬億殊勝心所清凈，百萬億大愿所嚴潔，百萬億善行所生起，百萬億善法所堅固，百萬億神力所示現，百萬億功德所成就，百萬億讚歎法而以讚歎。
如此世界兜率天王，奉為如來，敷置高座；一切世界兜
【現代漢語翻譯】 現代漢語譯本：頂禮！百萬億種種天眾，都非常歡喜，發出聲音讚歎；百萬億諸天，各自認真思考，以此作為莊嚴；百萬億菩薩天，護持佛座，莊嚴不斷。百萬億華手菩薩，散佈一切鮮花；百萬億香手菩薩，散佈一切香；百萬億鬘手菩薩，散佈一切花鬘；百萬億末香手菩薩，散佈一切末香；百萬億涂香手菩薩，散佈一切涂香；百萬億衣手菩薩，散佈一切衣服；百萬億蓋手菩薩，散佈一切寶蓋；百萬億幢手菩薩，散佈一切寶幢；百萬億幡手菩薩，散佈一切幡；百萬億寶手菩薩，散佈一切寶物；百萬億莊嚴手菩薩，散佈一切莊嚴器具。百萬億諸天子，從天宮出來，來到佛座之處；百萬億諸天子，以清凈的信心，連同宮殿一起前來；百萬億生貴天子，用身體托起佛座；百萬億灌頂天子，舉起身體托起佛座。百萬億思惟菩薩，恭敬地思惟；百萬億生貴菩薩，發起清凈的心；百萬億菩薩，諸根都感到喜悅；百萬億菩薩，內心深處清凈；百萬億菩薩，信解清凈；百萬億菩薩，一切行為都清凈；百萬億菩薩，受生自在；百萬億菩薩，法光照耀；百萬億菩薩，成就於菩薩的果位；百萬億菩薩，善於教化一切眾生。百萬億善根所生，百萬億諸佛護持，百萬億福德所圓滿，百萬億殊勝的心所清凈，百萬億大愿所莊嚴，百萬億善行所生起，百萬億善法所堅固，百萬億神力所顯現，百萬億功德所成就，百萬億讚歎佛法而以讚歎。 如此世界兜率天王（Tusita Heaven King），為如來奉上，鋪設高座；一切世界兜
【English Translation】 English version: Homage! A hundred million trillion various heavens, all greatly rejoiced, uttering sounds of praise; a hundred million trillion devas, each contemplating carefully, thus adorning; a hundred million trillion Bodhisattva devas, protecting the Buddha's seat, adorning without ceasing. A hundred million trillion Flower-Hand Bodhisattvas, raining down all flowers; a hundred million trillion Incense-Hand Bodhisattvas, raining down all incense; a hundred million trillion Garland-Hand Bodhisattvas, raining down all garlands; a hundred million trillion Powdered-Incense-Hand Bodhisattvas, raining down all powdered incense; a hundred million trillion Perfume-Hand Bodhisattvas, raining down all perfumes; a hundred million trillion Robe-Hand Bodhisattvas, raining down all robes; a hundred million trillion Canopy-Hand Bodhisattvas, raining down all canopies; a hundred million trillion Banner-Hand Bodhisattvas, raining down all banners; a hundred million trillion Flag-Hand Bodhisattvas, raining down all flags; a hundred million trillion Jewel-Hand Bodhisattvas, raining down all jewels; a hundred million trillion Adornment-Hand Bodhisattvas, raining down all adornments. A hundred million trillion devaputras, emerging from their heavenly palaces, arriving at the seat; a hundred million trillion devaputras, with pure faith, along with their palaces; a hundred million trillion noble-born devaputras, supporting the seat with their bodies; a hundred million trillion enthroned devaputras, lifting their bodies to support the seat. A hundred million trillion Contemplative Bodhisattvas, contemplating with reverence; a hundred million trillion noble-born Bodhisattvas, generating pure minds; a hundred million trillion Bodhisattvas, their senses delighted; a hundred million trillion Bodhisattvas, their minds deeply pure; a hundred million trillion Bodhisattvas, their understanding pure; a hundred million trillion Bodhisattvas, their actions pure; a hundred million trillion Bodhisattvas, free in their rebirths; a hundred million trillion Bodhisattvas, the light of the Dharma shining; a hundred million trillion Bodhisattvas, achieving the Bodhisattva grounds; a hundred million trillion Bodhisattvas, skillful in teaching all sentient beings. Born from a hundred million trillion roots of goodness, protected by a hundred million trillion Buddhas, perfected by a hundred million trillion merits, purified by a hundred million trillion sublime minds, adorned by a hundred million trillion great vows, arising from a hundred million trillion good deeds, strengthened by a hundred million trillion good dharmas, manifested by a hundred million trillion divine powers, accomplished by a hundred million trillion merits, praising the Dharma with a hundred million trillion praises. In this world, the Tusita Heaven King, offered to the Tathagata, laid out a high seat; all the worlds...
率天王，悉為于佛，如是敷座，如是莊嚴，如是儀則，如是信樂，如是心凈，如是欣樂，如是喜悅，如是尊重，如是而生希有之想，如是踴躍，如是渴仰，悉皆同等。
爾時，兜率天王為如來敷置座已，心生尊重，與十萬億阿僧祇兜率天子奉迎如來；以清凈心，雨阿僧祇色華云，雨不思議色香云，雨種種色鬘云，雨廣大清凈栴檀云，雨無量種種蓋云，雨細妙天衣云，雨無邊眾妙寶云，雨天莊嚴具云，雨無量種種燒香云，雨一切栴檀沉水堅固末香云。諸天子眾各從其身出此諸云時，百千億阿僧祇兜率天子，及余在會諸天子，眾心大歡喜，恭敬頂禮；阿僧祇天女，踴躍欣慕，諦觀如來。兜率宮中不可說諸菩薩眾，住虛空中，精勤一心，以出過諸天諸供養具，供養于佛，恭敬作禮。阿僧祇音樂一時同奏。
爾時，如來威神力故，往昔善根之所流故，不可思議自在力故，兜率宮中一切諸天及諸天女，皆遙見佛，如對目前，同興念言：「如來出世難可值遇，我今得見具一切智於法無礙正等覺者。」如是思惟，如是觀察，與諸眾會悉共同時奉迎如來；各以天衣，盛一切華，盛一切香，盛一切寶，盛一切莊嚴具，盛一切天栴檀末香，盛一切天沉水末香，盛一切天妙寶末香，盛一切天香華，盛一切天曼陀羅華，悉以奉散，
【現代漢語翻譯】 現代漢語譯本：兜率天王率領眾天人，都為佛陀準備了這樣的座位，如此莊嚴，如此合乎儀軌，如此虔誠喜樂，如此心境清凈，如此歡欣，如此喜悅，如此尊重，如此生起稀有之想，如此踴躍，如此渴求仰慕，所有天人都一樣。 當時，兜率天王為如來鋪設好座位后，心中充滿敬意，與十萬億阿僧祇（無數）兜率天子一同迎接如來；他們以清凈之心，降下無數色彩的花云，降下不可思議的香云，降下各種色彩的花鬘云，降下廣大清凈的栴檀云，降下無量種類的寶蓋云，降下細妙的天衣云，降下無邊眾妙寶云，降下天上的莊嚴具云，降下無量種類的燒香云，降下一切栴檀沉水堅固末香云。諸天子從自身散發出這些云時，百千億阿僧祇兜率天子，以及其他在場的諸天子，都心生歡喜，恭敬頂禮；無數的天女，踴躍欣慕，仔細地觀看如來。兜率宮中不可言說的菩薩眾，住在虛空中，精勤一心，以超越諸天的供養具，供養佛陀，恭敬作禮。無數的音樂同時奏響。 當時，由於如來的威神力，由於往昔善根的顯現，由於不可思議的自在力，兜率宮中一切諸天及諸天女，都遙見佛陀，如同在眼前一般，同時生起這樣的念頭：『如來出世實在難得一見，我們今天得見具足一切智慧、於法無礙的正等覺者。』他們如此思惟，如此觀察，與所有在場的眾會一同迎接如來；各自用天衣盛滿一切花，盛滿一切香，盛滿一切寶，盛滿一切莊嚴具，盛滿一切天栴檀末香，盛滿一切天沉水末香，盛滿一切天妙寶末香，盛滿一切天香花，盛滿一切天曼陀羅花，全部用來散佈供養。
【English Translation】 English version: The Tusita Heaven King, leading all the heavenly beings, prepared such a seat for the Buddha, so magnificent, so in accordance with the rituals, so devout and joyful, so pure in mind, so delighted, so joyful, so respectful, so filled with a sense of the rare and wonderful, so exuberant, so yearning and admiring, all the heavenly beings were the same. At that time, after the Tusita Heaven King had arranged the seat for the Tathagata, his heart filled with reverence, he and ten hundred thousand trillion Asamkhya (countless) Tusita heavenly sons welcomed the Tathagata; with pure minds, they rained down clouds of flowers of countless colors, rained down clouds of inconceivable fragrances, rained down clouds of flower garlands of various colors, rained down vast and pure sandalwood clouds, rained down immeasurable kinds of canopies, rained down fine and exquisite heavenly garments, rained down boundless clouds of wondrous treasures, rained down clouds of heavenly ornaments, rained down immeasurable kinds of burning incense, rained down clouds of all sandalwood and agarwood solid powdered incense. When the heavenly sons emitted these clouds from their bodies, hundreds of thousands of trillions of Asamkhya Tusita heavenly sons, and other heavenly sons present, all felt great joy in their hearts, respectfully bowing in prostration; countless heavenly maidens, exuberantly admiring, gazed intently at the Tathagata. The countless Bodhisattvas in the Tusita Palace, dwelling in the void, diligently and single-mindedly, with offerings surpassing those of the heavens, made offerings to the Buddha, respectfully bowing in prostration. Countless musical instruments played in unison. At that time, due to the Tathagata's majestic power, due to the manifestation of past good roots, due to inconceivable power of self-mastery, all the heavenly beings and heavenly maidens in the Tusita Palace, all saw the Buddha from afar, as if he were right before their eyes, and simultaneously arose the thought: 'It is so rare to encounter the Tathagata's appearance in the world, today we have seen the one who is fully endowed with all wisdom, the Rightly and Fully Awakened One who is unobstructed in the Dharma.' They thought in this way, observed in this way, and together with all the assemblies present, welcomed the Tathagata; each filled their heavenly garments with all kinds of flowers, all kinds of incense, all kinds of treasures, all kinds of ornaments, all kinds of heavenly sandalwood powdered incense, all kinds of heavenly agarwood powdered incense, all kinds of heavenly wondrous treasure powdered incense, all kinds of heavenly fragrant flowers, all kinds of heavenly Mandarava flowers, and scattered them all as offerings.
供養于佛。
百千億那由他阿僧祇兜率陀天子，住虛空中，咸于佛所起智慧境界心，燒一切香，香氣成云莊嚴虛空；又于佛所起歡喜心，雨一切天華云莊嚴虛空；又于佛所起尊重心，雨一切天蓋云莊嚴虛空；又于佛所起供養心，散一切天鬘云莊嚴虛空；又于佛所生信解心，布阿僧祇金網彌覆虛空，一切寶鈴常出妙音；又于佛所生最勝福田心，以阿僧祇帳莊嚴虛空，雨一切瓔珞云，無有斷絕；又于佛所生深信心，以阿僧祇諸天宮殿莊嚴虛空，一切天樂出微妙音；又于佛所生最勝難遇心，以阿僧祇種種色天衣云莊嚴虛空，雨于無比種種妙衣；又于佛所生無量歡喜踴躍心，以阿僧祇諸天寶冠莊嚴虛空，雨無量天冠，廣大成云；又于佛所起歡喜心，以阿僧祇種種色寶莊嚴虛空，雨一切瓔珞云，無有斷絕。百千億那由他阿僧祇天子，咸于佛所生凈信心，散無數種種色天華，然無數種種色天香，供養如來；又于佛所起大莊嚴變化心，持無數種種色天栴檀末香，奉散如來；又于佛所起歡喜踴躍心，持無數種種色蓋，隨逐如來；又于佛所起增上心，持無數種種色天寶衣，敷布道路，供養如來；又于佛所起清凈心，持無數種種色天寶幢，奉迎如來；又于佛所起增上歡喜心，持無數種種色天莊嚴具，供養如來；又于佛所生不壞信心，
【現代漢語翻譯】 現代漢語譯本 供養佛陀。 百千億那由他阿僧祇（無數）兜率陀（欲界天）天子，停留在虛空中，都對佛陀生起智慧境界之心，焚燒各種香，香氣形成雲彩，莊嚴虛空；又對佛陀生起歡喜之心，降下各種天花云，莊嚴虛空；又對佛陀生起尊重之心，降下各種天蓋云，莊嚴虛空；又對佛陀生起供養之心，散佈各種天鬘云，莊嚴虛空；又對佛陀生起信解之心，佈下無數金網覆蓋虛空，各種寶鈴常發出美妙的聲音；又對佛陀生起最殊勝福田之心，用無數帳幔莊嚴虛空，降下各種瓔珞云，連綿不斷；又對佛陀生起深信心，用無數天宮殿莊嚴虛空，各種天樂發出微妙的聲音；又對佛陀生起最殊勝難遇之心，用無數種顏色的天衣云莊嚴虛空，降下無比的各種妙衣；又對佛陀生起無量歡喜踴躍之心，用無數天寶冠莊嚴虛空，降下無量天冠，廣大如雲；又對佛陀生起歡喜之心，用無數種顏色的寶物莊嚴虛空，降下各種瓔珞云，連綿不斷。百千億那由他阿僧祇天子，都對佛陀生起清凈信心，散佈無數種顏色的天花，點燃無數種顏色的天香，供養如來；又對佛陀生起大莊嚴變化之心，拿著無數種顏色的天栴檀末香，奉獻散佈給如來；又對佛陀生起歡喜踴躍之心，拿著無數種顏色的天蓋，跟隨在如來身後；又對佛陀生起增上心，拿著無數種顏色的天寶衣，鋪在道路上，供養如來；又對佛陀生起清凈心，拿著無數種顏色的天寶幢，迎接如來；又對佛陀生起增上歡喜心，拿著無數種顏色的天莊嚴具，供養如來；又對佛陀生起不壞信心，
【English Translation】 English version Offering to the Buddha. Hundreds of thousands of billions of nayutas (a large number) of asankhyeyas (innumerable) Tushita (a heaven in the desire realm) gods, dwelling in the empty space, all generated a mind of wisdom realm towards the Buddha, burning all kinds of incense, the fragrance forming clouds, adorning the empty space; also generating a joyful mind towards the Buddha, raining down all kinds of heavenly flower clouds, adorning the empty space; also generating a respectful mind towards the Buddha, raining down all kinds of heavenly canopy clouds, adorning the empty space; also generating an offering mind towards the Buddha, scattering all kinds of heavenly garland clouds, adorning the empty space; also generating a mind of faith and understanding towards the Buddha, spreading countless golden nets covering the empty space, all kinds of precious bells constantly emitting wonderful sounds; also generating a mind of the most supreme field of merit towards the Buddha, adorning the empty space with countless tents, raining down all kinds of necklace clouds, without interruption; also generating a deep faith mind towards the Buddha, adorning the empty space with countless heavenly palaces, all kinds of heavenly music emitting subtle sounds; also generating a mind of the most supreme and rare encounter towards the Buddha, adorning the empty space with countless kinds of colored heavenly robe clouds, raining down incomparable kinds of wonderful robes; also generating a mind of immeasurable joy and elation towards the Buddha, adorning the empty space with countless heavenly jeweled crowns, raining down immeasurable heavenly crowns, vast as clouds; also generating a joyful mind towards the Buddha, adorning the empty space with countless kinds of colored treasures, raining down all kinds of necklace clouds, without interruption. Hundreds of thousands of billions of nayutas of asankhyeyas of gods, all generated pure faith towards the Buddha, scattering countless kinds of colored heavenly flowers, burning countless kinds of colored heavenly incense, offering to the Tathagata; also generating a mind of great adornment and transformation towards the Buddha, holding countless kinds of colored heavenly sandalwood powder, offering and scattering it to the Tathagata; also generating a joyful and elated mind towards the Buddha, holding countless kinds of colored heavenly canopies, following behind the Tathagata; also generating an enhanced mind towards the Buddha, holding countless kinds of colored heavenly precious robes, spreading them on the road, offering to the Tathagata; also generating a pure mind towards the Buddha, holding countless kinds of colored heavenly precious banners, welcoming the Tathagata; also generating an enhanced joyful mind towards the Buddha, holding countless kinds of colored heavenly adornments, offering to the Tathagata; also generating an indestructible faith towards the Buddha,
持無數天寶鬘，供養如來；又于佛所生無比歡喜心，持無數種種色天寶幡，供養如來。百千億那由他阿僧祇諸天子，以調順寂靜無放逸心，持無數種種色天樂，出妙音聲，供養如來。
百千億那由他不可說先住兜率宮諸菩薩眾，以從超過三界法所生，離諸煩惱行所生，周遍無礙心所生，甚深方便法所生，無量廣大智所生，堅固清凈信所增長不思議善根所生，起阿僧祇善巧變化所成就，供養佛心之所現，無作法門之所印，出過諸天諸供養具，供養于佛；以從波羅蜜所生一切寶蓋，於一切佛境界清凈解所生一切華帳，無生法忍所生一切衣，入金剛法無礙心所生一切鈴網，解一切法如幻心所生一切堅固香，周遍一切佛境界如來座心所生一切佛眾寶妙座，供養佛不懈心所生一切寶幢，解諸法如夢歡喜心所生佛所住一切寶宮殿，無著善根無生善根所生一切寶蓮華云、一切堅固香云、一切無邊色華云、一切種種色妙衣云、一切無邊清凈栴檀香云、一切妙莊嚴寶蓋云、一切燒香云、一切妙鬘云、一切清凈莊嚴具云，皆遍法界，出過諸天供養之具，供養于佛。其諸菩薩一一身各出不可說百千億那由他菩薩，皆充滿法界、虛空界，其心等於三世諸佛，以從無顛倒法所起，無量如來力所加，開示眾生安隱之道，具足不可說名、味、句
【現代漢語翻譯】 現代漢語譯本：他們手持無數的天寶鬘（天界的寶貴花環），供養如來（佛陀）；又在佛陀面前生起無比歡喜的心，手持無數種色彩的天寶幡（天界的寶貴旗幟），供養如來。成百上千億那由他（古印度數字單位，表示極大的數量）阿僧祇（古印度數字單位，表示極其巨大的數量）諸天子，以調順、寂靜、不放逸的心，手持無數種色彩的天樂（天界的音樂），發出美妙的聲音，供養如來。 成百上千億那由他不可說（無法用言語表達）的先住在兜率宮（欲界天的一處）的菩薩眾，以從超越三界（欲界、色界、無色界）的法所生，遠離一切煩惱的修行所生，周遍無礙的心所生，甚深方便法所生，無量廣大智慧所生，堅固清凈的信心所增長的不思議善根所生，發起阿僧祇善巧變化所成就，供養佛心的顯現，以無作法門所印證，拿出超過諸天的供養之物，供養佛陀；以從波羅蜜（到達彼岸的方法）所生的一切寶蓋，於一切佛境界清凈理解所生的一切華帳，無生法忍（對無生之法的忍可）所生的一切衣，進入金剛法無礙心所生的一切鈴網，理解一切法如幻的心所生的一切堅固香，周遍一切佛境界如來座心所生的一切佛眾寶妙座，供養佛不懈怠的心所生的一切寶幢，理解諸法如夢的歡喜心所生佛所住的一切寶宮殿，無著善根（不執著的善根）無生善根所生的一切寶蓮花云、一切堅固香云、一切無邊色彩的華云、一切種種色彩的妙衣云、一切無邊清凈的栴檀香云、一切美妙莊嚴的寶蓋云、一切燒香云、一切美妙花鬘云、一切清凈莊嚴具云，都遍佈法界，拿出超過諸天的供養之物，供養佛陀。這些菩薩每一位都從自身發出不可說百千億那由他的菩薩，都充滿法界、虛空界，他們的心等同於三世（過去、現在、未來）諸佛，以從無顛倒法所起，無量如來力所加持，開示眾生安穩之道，具足不可說的名、味、句。
【English Translation】 English version: They held countless heavenly jeweled garlands, offering them to the Tathagata (Buddha); and with immeasurable joy in their hearts before the Buddha, they held countless heavenly jeweled banners of various colors, offering them to the Tathagata. Hundreds of thousands of billions of nayutas (an ancient Indian unit of large numbers) of asankhyas (an ancient Indian unit of extremely large numbers) of heavenly beings, with minds that were disciplined, peaceful, and without negligence, held countless heavenly musical instruments of various colors, producing wonderful sounds, offering them to the Tathagata. Hundreds of thousands of billions of nayutas of inexpressible Bodhisattvas, who had previously resided in the Tushita Heaven (a heaven in the desire realm), with offerings born from the Dharma that transcends the three realms (desire, form, and formless realms), born from practices that are free from all afflictions, born from minds that are pervasive and unobstructed, born from profound skillful means, born from immeasurable and vast wisdom, born from the inconceivable roots of goodness that are increased by firm and pure faith, arising from asankhyas of skillful transformations, manifesting the mind of offering to the Buddha, sealed by the Dharma of non-action, brought forth offerings that surpassed those of the heavens, offering them to the Buddha; with all jeweled canopies born from the Paramitas (perfections), all flower curtains born from the pure understanding of all Buddha realms, all robes born from the forbearance of non-birth, all bell nets born from the unobstructed mind that enters the Vajra Dharma, all firm incense born from the mind that understands all dharmas as illusions, all wonderful jeweled seats of the Buddha assembly born from the mind of the Tathagata's seat that pervades all Buddha realms, all jeweled banners born from the mind of offering to the Buddha without懈怠, all jeweled palaces where the Buddha resides born from the joyful mind that understands all dharmas as dreams, all jeweled lotus clouds, all firm incense clouds, all clouds of flowers of boundless colors, all clouds of wonderful robes of various colors, all clouds of boundless pure sandalwood incense, all clouds of wonderfully adorned jeweled canopies, all clouds of burning incense, all clouds of wonderful garlands, all clouds of pure adornments, born from non-attachment good roots and non-birth good roots, all pervading the Dharma realm, bringing forth offerings that surpassed those of the heavens, offering them to the Buddha. Each of these Bodhisattvas emitted an inexpressible number of hundreds of thousands of billions of nayutas of Bodhisattvas from their own bodies, all filling the Dharma realm and the space realm, their minds equal to the Buddhas of the three times (past, present, and future), arising from the non-inverted Dharma, empowered by the immeasurable power of the Tathagatas, revealing the path of peace to sentient beings, possessing inexpressible names, tastes, and phrases.
，普入無量法，一切陀羅尼種中生不可窮盡辯才之藏，心無所畏，生大歡喜，以不可說無量無盡如實讚歎法，讚歎如來，無有厭足。
爾時，一切諸天及諸菩薩眾，見於如來、應、正等覺——不可思議人中之雄。其身無量，不可稱數；現不思議種種神變，令無數眾生心大歡喜；普遍一切虛空界、一切法界，以佛莊嚴而為莊嚴；令一切眾生安住善根，示現無量諸佛神力，超過一切諸語言道，諸大菩薩所共欽敬；隨所應化，皆令歡喜；住于諸佛廣大之身，功德善根悉已清凈；色相第一，無能映奪；智慧境界，不可窮盡，無比三昧之所出生。其身無際，遍住一切眾生身中，令無量眾生皆大歡喜，令一切智種性不斷；住于諸佛究竟所住，生於三世諸佛之家；令不可數眾生信解清凈，令一切菩薩智慧成就、諸根悅豫；法雲普覆虛空法界，教化調伏無有遺余；隨眾生心，悉令滿足，令其安住無分別智；出過一切眾生之上，獲一切智，放大光明，宿世善根皆令顯現；普使一切發廣大心，令一切眾生安住普賢不可壞智；遍住一切眾生國土，從於不退正法中生，住於一切平等法界，明瞭眾生心之所宜，現不可說不可說種種差別如來之身，非世言辭而嘆可盡；能令一切常思念佛，充滿法界廣度群生；隨初發心所欲利益，以法惠施，令
【現代漢語翻譯】 現代漢語譯本：普遍進入無量佛法，在一切陀羅尼（總持，能持一切法而不失的禪定力）的種子中，生出無窮無盡的辯才寶藏，心中無所畏懼，生起大歡喜，用不可言說、無量無盡的真實讚歎佛法，讚歎如來（佛的十號之一，指如實而來），沒有厭倦滿足的時候。 當時，一切諸天以及諸菩薩眾，見到如來、應、正等覺（佛的十號之三，指應供、正遍知）——不可思議的人中雄杰。他的身體無量無邊，不可計數；顯現不可思議的種種神通變化，令無數眾生心中大歡喜；普遍充滿一切虛空界、一切法界，以佛的莊嚴而為莊嚴；令一切眾生安住于善根，示現無量諸佛的神力，超越一切語言的表達，為諸大菩薩所共同欽敬；隨順所應教化的對象，都令他們歡喜；安住于諸佛廣大的身體，功德善根都已清凈；色相第一，沒有能夠掩蓋奪目的；智慧境界，不可窮盡，由無比的三昧（禪定）所生出。他的身體無邊無際，遍佈於一切眾生的身體中，令無量眾生都大歡喜，令一切智慧的種子不中斷；安住于諸佛究竟所安住的境界，生於三世諸佛的家族；令不可計數的眾生信解清凈，令一切菩薩智慧成就、諸根喜悅；法雲普遍覆蓋虛空法界，教化調伏沒有遺漏；隨順眾生的心意，都令他們滿足，令他們安住于無分別的智慧；超出一切眾生之上，獲得一切智慧，放出大光明，宿世的善根都令顯現；普遍使一切眾生髮起廣大的心，令一切眾生安住于普賢（菩薩名，象徵一切菩薩行愿的代表）不可壞的智慧；遍佈於一切眾生的國土，從不退轉的正法中產生，安住於一切平等的法界，明瞭眾生心中所適宜的，顯現不可說不可說的種種差別如來的身體，不是世俗的言辭所能讚歎窮盡的；能夠令一切眾生常常思念佛，充滿法界廣度眾生；隨順最初發心所想要利益的，用佛法惠施，令
【English Translation】 English version: Universally entering immeasurable Dharmas, from the seeds of all Dharanis (a meditative power that holds all Dharmas without loss), arises an inexhaustible treasury of eloquence, the mind is without fear, great joy arises, and with unspeakable, immeasurable, and truthful praise, praises the Dharma, praises the Tathagata (one of the ten epithets of a Buddha, meaning 'the one who has thus come'), without weariness or satisfaction. At that time, all the Devas and all the Bodhisattvas saw the Tathagata, Arhat, Samyak-sambuddha (three of the ten epithets of a Buddha, meaning 'worthy of offerings', 'perfectly enlightened')—an inconceivable hero among humans. His body is immeasurable and countless; he manifests inconceivable and various miraculous transformations, causing countless beings to have great joy in their hearts; he pervades all of space and all of the Dharma realm, adorned with the Buddha's adornments; he causes all beings to abide in good roots, manifesting the immeasurable divine power of all Buddhas, surpassing all verbal expressions, revered by all great Bodhisattvas; according to what should be taught, he makes them all joyful; he abides in the vast body of all Buddhas, his merits and good roots are all pure; his appearance is the foremost, none can overshadow it; his realm of wisdom is inexhaustible, born from incomparable Samadhi (meditative absorption). His body is boundless, pervading the bodies of all beings, causing immeasurable beings to have great joy, ensuring that the seed of all wisdom is not interrupted; he abides in the ultimate abode of all Buddhas, born into the family of the Buddhas of the three times; he causes countless beings to have pure faith and understanding, causing all Bodhisattvas to achieve wisdom, their faculties joyful; the Dharma cloud universally covers the space and Dharma realm, teaching and subduing without omission; according to the minds of beings, he satisfies them all, causing them to abide in non-discriminating wisdom; he surpasses all beings, attains all wisdom, emits great light, and causes the good roots of past lives to manifest; he universally causes all to generate vast minds, causing all beings to abide in the indestructible wisdom of Samantabhadra (a Bodhisattva, representing the embodiment of all Bodhisattva vows and practices); he pervades the lands of all beings, arises from the non-retrogressing Right Dharma, abides in the equal Dharma realm, understands what is suitable for the minds of beings, manifests the ineffable and various different bodies of the Tathagata, which cannot be fully praised by worldly words; he can cause all to constantly contemplate the Buddha, filling the Dharma realm and widely liberating beings; according to the benefits desired by the initial aspiration, he bestows the Dharma, causing
其調伏，信解清凈；示現色身不可思議，等觀眾生，心無所著；住無礙住，得佛十力，無所障礙；心常寂定，未曾散亂；住一切智，善能開演種種文句真實之義，能悉深入無邊智海，出生無量功德慧藏；恒以佛日普照法界，隨本願力常現不沒；恒住法界，住佛所住，無有變異；於我、我所俱無所著，住出世法，世法無染；於一切世間建智慧幢，其智廣大，超過世間，無所染著；拔諸眾生令出淤泥，置於最上智慧之地，所有福德饒益眾生而無有盡；了知一切菩薩智慧，信向決定，當成正覺；以大慈悲，現不可說無量佛身種種莊嚴；以妙音聲，演無量法，隨眾生意，悉令滿足；于去、來、今，心常清凈，令諸眾生不著境界；恒與一切諸菩薩記，令其皆入佛之種性，生在佛家，得佛灌頂；常游十方，未曾休息，而於一切無所樂著；法界佛剎悉能遍往，諸眾生心靡不了知；所有福德，離世清凈；不住生死，而於世間如影普現；以智慧月普照法界，了達一切悉無所得；恒以智慧，知諸世間如幻、如影、如夢、如化，一切皆以心為自性，如是而住；隨諸眾生業報不同、心樂差別、諸根各異，而現佛身；如來恒以無數眾生而為所緣，為說世間皆從緣起，知諸法相皆悉無相，唯是一相智慧之本；欲令眾生離諸相著，示現一切世間性相而
【現代漢語翻譯】 現代漢語譯本：他們的調伏是基於清凈的信解；他們示現的色身不可思議，平等看待眾生，心中沒有任何執著；他們安住于無礙的境界，獲得佛的十力（佛的十種力量），沒有任何障礙；他們的心常處於寂靜的禪定中，從未散亂；他們安住於一切智（佛的智慧），善於開演各種文句的真實含義，能夠深入無邊的智慧海洋，產生無量的功德智慧寶藏；他們恒常以佛的智慧之光普照法界，隨著本願的力量常常顯現而不消失；他們恒常安住於法界，安住于佛所安住的境界，沒有任何變異；對於『我』和『我所』（屬於我的事物）都沒有執著，安住于出世間的法，不受世間法的污染；在一切世間建立智慧的旗幟，他們的智慧廣大，超越世間，沒有任何染著；他們拔出眾生，使他們脫離淤泥，安置在最上的智慧之地，他們所有的福德利益眾生而沒有窮盡；他們了知一切菩薩的智慧，信向堅定，必定成就正覺（佛的覺悟）；以大慈悲心，示現不可說無量的佛身和種種莊嚴；以美妙的聲音，演說無量的法，隨著眾生的心意，使他們都得到滿足；對於過去、現在、未來，他們的心常清凈，使眾生不執著于境界；他們恒常為一切菩薩授記，使他們都進入佛的種性，生在佛的家族，得到佛的灌頂；他們常常遊歷十方，從未休息，而對於一切都沒有貪戀執著；他們能夠遍往法界和佛剎，對於眾生的心念沒有不瞭解的；他們所有的福德，遠離世間而清凈；他們不住于生死，而在世間如影子般普遍顯現；他們以智慧之月普照法界，了達一切都沒有所得；他們恒常以智慧，知道世間如幻、如影、如夢、如化，一切都以心為自性，如此安住；隨著眾生業報的不同、心意的差別、根器的各異，而顯現佛身；如來恒常以無數眾生作為所緣，為他們宣說世間一切都從因緣而生起，知道諸法的相狀都是沒有相狀的，唯一是智慧的根本；爲了使眾生脫離各種執著，示現一切世間的性相。 現代漢語譯本：他們調伏自心，信解清凈；示現的色身不可思議，平等對待一切眾生，心中毫無執著；安住于無礙的境界，獲得佛的十力，沒有任何障礙；心常處於寂定，從未散亂；安住於一切智，善於開演種種文句的真實含義，能夠深入無邊的智慧海洋，生出無量的功德智慧寶藏；恒常以佛的智慧之光普照法界，隨本願力常現不滅；恒常安住於法界，安住于佛所安住的境界，沒有變異；對於『我』和『我所』都沒有執著，安住于出世間的法，不受世間法的污染；在一切世間建立智慧的旗幟，他們的智慧廣大，超越世間，沒有染著；拔出眾生，使他們脫離淤泥，安置在最上的智慧之地，他們所有的福德利益眾生而沒有窮盡；了知一切菩薩的智慧，信向堅定，必定成就正覺；以大慈悲心，示現不可說無量的佛身和種種莊嚴；以美妙的聲音，演說無量的法，隨著眾生的心意，使他們都得到滿足；對於過去、現在、未來，他們的心常清凈，使眾生不執著于境界；恒常為一切菩薩授記，使他們都進入佛的種性，生在佛的家族，得到佛的灌頂；常常遊歷十方，從未休息，而對於一切都沒有貪戀執著；法界和佛剎都能夠遍往，對於眾生的心念沒有不瞭解的；他們所有的福德，遠離世間而清凈；不住于生死，而在世間如影子般普遍顯現；以智慧之月普照法界，了達一切都沒有所得；恒常以智慧，知道世間如幻、如影、如夢、如化，一切都以心為自性，如此安住；隨著眾生業報的不同、心意的差別、根器的各異，而顯現佛身；如來恒常以無數眾生作為所緣，為他們宣說世間一切都從因緣而生起，知道諸法的相狀都是沒有相狀的，唯一是智慧的根本；爲了使眾生脫離各種執著，示現一切世間的性相。
【English Translation】 English version: Their taming is based on pure faith and understanding; they manifest inconceivable forms, regarding all beings equally, with no attachment in their hearts; they dwell in unobstructed abodes, having attained the ten powers of the Buddha (ten strengths of a Buddha), without any hindrance; their minds are always in tranquil samadhi, never scattered; they dwell in all-knowing wisdom (Buddha's wisdom), skillfully expounding the true meaning of various texts, able to deeply enter the boundless ocean of wisdom, producing immeasurable meritorious wisdom treasures; they constantly illuminate the Dharma realm with the sun of the Buddha's wisdom, always appearing without disappearing according to the power of their original vows; they constantly dwell in the Dharma realm, dwelling in the abode of the Buddha, without any change; they have no attachment to 'self' or 'what belongs to self', dwelling in the transcendental Dharma, unpolluted by worldly dharmas; they establish the banner of wisdom in all worlds, their wisdom is vast, surpassing the world, without any defilement; they pull beings out of the mud, placing them in the highest place of wisdom, all their merits benefit beings without end; they understand the wisdom of all Bodhisattvas, their faith is firm, they will surely attain perfect enlightenment (Buddhahood); with great compassion, they manifest unspeakable, immeasurable Buddha bodies and various adornments; with wonderful voices, they expound immeasurable dharmas, fulfilling the minds of all beings according to their wishes; regarding the past, present, and future, their minds are always pure, preventing beings from being attached to realms; they constantly give predictions to all Bodhisattvas, enabling them to enter the Buddha's lineage, to be born into the Buddha's family, and to receive the Buddha's anointment; they constantly travel in the ten directions, never resting, yet without any attachment to anything; they are able to travel throughout the Dharma realm and Buddha lands, understanding all the thoughts of beings; all their merits are pure, detached from the world; they do not dwell in birth and death, yet they appear universally in the world like shadows; they illuminate the Dharma realm with the moon of wisdom, understanding that nothing is attained; they constantly know with wisdom that the world is like an illusion, a shadow, a dream, a transformation, all of which have mind as their nature, and they dwell in this way; according to the different karmic retributions of beings, the differences in their minds, and the differences in their faculties, they manifest Buddha bodies; the Tathagata constantly takes countless beings as the object of their contemplation, explaining to them that everything in the world arises from conditions, knowing that the characteristics of all dharmas are without characteristics, and that the only characteristic is the root of wisdom; in order to enable beings to detach from all attachments, they manifest the nature and characteristics of all worlds. English version: Their self-taming is based on pure faith and understanding; the manifested forms are inconceivable, treating all beings equally, with no attachment in their hearts; they dwell in unobstructed realms, having attained the ten powers of the Buddha, without any hindrance; their minds are always in tranquil samadhi, never scattered; they dwell in all-knowing wisdom, skillfully expounding the true meaning of various texts, able to deeply enter the boundless ocean of wisdom, producing immeasurable meritorious wisdom treasures; they constantly illuminate the Dharma realm with the light of the Buddha's wisdom, always appearing without disappearing according to the power of their original vows; they constantly dwell in the Dharma realm, dwelling in the abode of the Buddha, without any change; they have no attachment to 'self' or 'what belongs to self', dwelling in the transcendental Dharma, unpolluted by worldly dharmas; they establish the banner of wisdom in all worlds, their wisdom is vast, surpassing the world, without any defilement; they pull beings out of the mud, placing them in the highest place of wisdom, all their merits benefit beings without end; they understand the wisdom of all Bodhisattvas, their faith is firm, they will surely attain perfect enlightenment; with great compassion, they manifest unspeakable, immeasurable Buddha bodies and various adornments; with wonderful voices, they expound immeasurable dharmas, fulfilling the minds of all beings according to their wishes; regarding the past, present, and future, their minds are always pure, preventing beings from being attached to realms; they constantly give predictions to all Bodhisattvas, enabling them to enter the Buddha's lineage, to be born into the Buddha's family, and to receive the Buddha's anointment; they constantly travel in the ten directions, never resting, yet without any attachment to anything; they are able to travel throughout the Dharma realm and Buddha lands, understanding all the thoughts of beings; all their merits are pure, detached from the world; they do not dwell in birth and death, yet they appear universally in the world like shadows; they illuminate the Dharma realm with the moon of wisdom, understanding that nothing is attained; they constantly know with wisdom that the world is like an illusion, a shadow, a dream, a transformation, all of which have mind as their nature, and they dwell in this way; according to the different karmic retributions of beings, the differences in their minds, and the differences in their faculties, they manifest Buddha bodies; the Tathagata constantly takes countless beings as the object of their contemplation, explaining to them that everything in the world arises from conditions, knowing that the characteristics of all dharmas are without characteristics, and that the only characteristic is the root of wisdom; in order to enable beings to detach from all attachments, they manifest the nature and characteristics of all worlds.
行於世，為其開示無上菩提；為欲救護一切眾生，出現世間開示佛道，令其得見如來身相，攀緣憶念，勤加修習；除滅世間煩惱之相，修菩提行，心不散動，于大乘門皆得圓滿，成就一切諸佛義利，悉能觀察眾生善根而不壞滅；清凈業報，智慧明瞭，普入三世，永離一切世間分別；放光明網普照十方，一切世界無不充滿；色身妙好，見者無厭；以大功德智慧神通，出生種種菩薩諸行；諸根境界，自在圓滿；作諸佛事，作已便沒；善能開示過、現、未來一切智道，為諸菩薩普雨無量陀羅尼雨，令其發起廣大欲樂，受持修習，成就一切諸佛功德；圓滿熾盛無邊妙色莊嚴其身，一切世間靡不現睹；永離一切障礙之法，於一切法真實之義已得清凈，于功德法而得自在；為大法王，如日普照；為世福田，具大威德；於一切世間普現化身，放智慧光，悉令開悟；欲令眾生知佛具足無邊功德，以無礙繒系頂受位，隨順世間方便開導；以智慧手安慰眾生，為大醫王善療眾病，一切世間無量國土悉能遍往，未曾休息；清凈慧眼離諸障翳，悉能明見；于作不善惡業眾生，種種調伏，令其入道；善取時宜，無有休息；若諸眾生起平等心，即為化現平等業報，隨其心樂，隨其業果，為現佛身種種神變，而為說法，令其悟解，得法智慧，心大歡喜
【現代漢語翻譯】 現代漢語譯本：在世間行走，為他們開示無上菩提（無上覺悟）；爲了救護一切眾生，出現在世間開示佛道，讓他們得見如來（佛）的身相，攀緣憶念，勤加修習；去除世間的煩惱之相，修菩提（覺悟）之行，心不散亂，在大乘（佛教教義）之門都得到圓滿，成就一切諸佛的義利，能夠觀察眾生的善根而不使其壞滅；清凈業報，智慧明瞭，普遍進入過去、現在、未來三世，永遠脫離一切世間的分別；放出光明之網普遍照耀十方，一切世界沒有不充滿的；色身美妙，見到的人沒有厭倦；以大功德、智慧、神通，出生種種菩薩（覺悟的修行者）的修行；諸根境界，自在圓滿；做諸佛的事，做完就隱沒；善於開示過去、現在、未來一切智慧之道，為諸菩薩普遍降下無量陀羅尼（總持）之雨，讓他們發起廣大的欲樂，受持修習，成就一切諸佛的功德；圓滿熾盛無邊美妙的色彩莊嚴其身，一切世間沒有不看見的；永遠脫離一切障礙之法，對於一切法真實之義已經得到清凈，對於功德之法而得到自在；成為大法王，如太陽普遍照耀；成為世間的福田，具有大威德；在一切世間普遍顯現化身，放出智慧之光，全部讓他們開悟；想要讓眾生知道佛具足無邊功德，用無礙的繒（絲織品）繫在頭頂接受佛位，隨順世間的方便開導；用智慧的手安慰眾生，成為大醫王善於治療各種疾病，一切世間無量國土都能夠遍往，未曾休息；清凈的慧眼脫離各種障礙，全部能夠明見；對於做不善惡業的眾生，用種種方法調伏，讓他們進入正道；善於把握時機，沒有休息；如果眾生生起平等心，就為他們化現平等的業報，隨著他們的心願，隨著他們的業果，為他們顯現佛身種種神變，而為他們說法，讓他們領悟理解，得到法的智慧，心中大歡喜。 English version: Walking in the world, they reveal the unsurpassed Bodhi (supreme enlightenment) to them; in order to save and protect all sentient beings, they appear in the world to reveal the Buddha's path, enabling them to see the physical form of the Tathagata (Buddha), to cling to and remember, and to diligently cultivate; they eliminate the appearance of worldly afflictions, cultivate the practice of Bodhi (enlightenment), their minds are not scattered, they achieve perfection in the Mahayana (Buddhist teachings) path, accomplish the benefits of all Buddhas, and are able to observe the good roots of sentient beings without destroying them; their karmic retribution is pure, their wisdom is clear, they universally enter the three periods of time—past, present, and future—and are forever free from all worldly distinctions; they emit a net of light that universally illuminates the ten directions, filling all worlds; their physical form is exquisite, and those who see it are never weary; with great merit, wisdom, and supernatural powers, they give rise to various practices of Bodhisattvas (enlightenment seekers); the realms of their senses are free and perfect; they perform the deeds of the Buddhas, and having done so, they disappear; they are skilled in revealing the path of all wisdom of the past, present, and future, and they universally rain down immeasurable Dharani (mantras) rain for the Bodhisattvas, enabling them to generate great desire and joy, to receive, cultivate, and accomplish all the merits of the Buddhas; their bodies are adorned with perfect, radiant, and boundless exquisite colors, which are visible to all in the world; they are forever free from all obstructing dharmas, and they have attained purity in the true meaning of all dharmas, and they have gained freedom in the dharmas of merit; they become the great Dharma King, shining universally like the sun; they become the field of blessings for the world, possessing great power and virtue; they universally manifest transformation bodies in all worlds, emitting the light of wisdom, enabling all to awaken; desiring to let sentient beings know that the Buddha possesses boundless merits, they receive the position of Buddhahood by having an unhindered silken cloth tied on their heads, guiding and leading in accordance with worldly means; they comfort sentient beings with their hands of wisdom, becoming the great physician who is skilled in healing all diseases, and they are able to travel to all the immeasurable lands of the world without ever resting; their pure eyes of wisdom are free from all obstructions, and they are able to see clearly; for sentient beings who commit unwholesome and evil deeds, they subdue them in various ways, leading them onto the path; they are skilled in seizing the right time, without rest; if sentient beings give rise to an equal mind, they will manifest equal karmic retribution for them, according to their wishes and according to their karmic results, they will manifest the Buddha's body with various miraculous transformations, and they will preach the Dharma for them, enabling them to understand and comprehend, to gain the wisdom of the Dharma, and their hearts will be filled with great joy.
【English Translation】 Walking in the world, they reveal the unsurpassed Bodhi (supreme enlightenment) to them; in order to save and protect all sentient beings, they appear in the world to reveal the Buddha's path, enabling them to see the physical form of the Tathagata (Buddha), to cling to and remember, and to diligently cultivate; they eliminate the appearance of worldly afflictions, cultivate the practice of Bodhi (enlightenment), their minds are not scattered, they achieve perfection in the Mahayana (Buddhist teachings) path, accomplish the benefits of all Buddhas, and are able to observe the good roots of sentient beings without destroying them; their karmic retribution is pure, their wisdom is clear, they universally enter the three periods of time—past, present, and future—and are forever free from all worldly distinctions; they emit a net of light that universally illuminates the ten directions, filling all worlds; their physical form is exquisite, and those who see it are never weary; with great merit, wisdom, and supernatural powers, they give rise to various practices of Bodhisattvas (enlightenment seekers); the realms of their senses are free and perfect; they perform the deeds of the Buddhas, and having done so, they disappear; they are skilled in revealing the path of all wisdom of the past, present, and future, and they universally rain down immeasurable Dharani (mantras) rain for the Bodhisattvas, enabling them to generate great desire and joy, to receive, cultivate, and accomplish all the merits of the Buddhas; their bodies are adorned with perfect, radiant, and boundless exquisite colors, which are visible to all in the world; they are forever free from all obstructing dharmas, and they have attained purity in the true meaning of all dharmas, and they have gained freedom in the dharmas of merit; they become the great Dharma King, shining universally like the sun; they become the field of blessings for the world, possessing great power and virtue; they universally manifest transformation bodies in all worlds, emitting the light of wisdom, enabling all to awaken; desiring to let sentient beings know that the Buddha possesses boundless merits, they receive the position of Buddhahood by having an unhindered silken cloth tied on their heads, guiding and leading in accordance with worldly means; they comfort sentient beings with their hands of wisdom, becoming the great physician who is skilled in healing all diseases, and they are able to travel to all the immeasurable lands of the world without ever resting; their pure eyes of wisdom are free from all obstructions, and they are able to see clearly; for sentient beings who commit unwholesome and evil deeds, they subdue them in various ways, leading them onto the path; they are skilled in seizing the right time, without rest; if sentient beings give rise to an equal mind, they will manifest equal karmic retribution for them, according to their wishes and according to their karmic results, they will manifest the Buddha's body with various miraculous transformations, and they will preach the Dharma for them, enabling them to understand and comprehend, to gain the wisdom of the Dharma, and their hearts will be filled with great joy.
，諸根踴躍，見無量佛，起深重信，生諸善根，永不退轉；一切眾生隨業所繫長眠生死，如來出世能覺悟之，安慰其心，使無憂怖；若得見者，悉令證入無依義智，智慧善巧，了達境界莊嚴妙好，無能映奪；智山法芽，悉已清凈；或現菩薩，或現佛身，令諸眾生至無患地；無數功德之所莊嚴，業行所成現於世間；一切諸佛莊嚴清凈，莫不皆以一切智業之所成就；常守本願，不捨世間，作諸眾生堅固善友；清凈第一，離垢光明，令一切眾生皆得現見；六趣眾生無量無邊，佛以神力常隨不捨；若有往昔同種善根，皆令清凈；而於六趣一切眾生不捨本願，無所欺誑，悉以善法方便攝取，令其修習清凈之業，摧破一切諸魔斗諍，從無礙際出廣大力，最勝日藏無有障礙；于凈心界而現影像，一切世間無不睹見，以種種法廣施眾生；佛是無邊光明之藏，諸力智慧皆悉圓滿；恒以大光普照眾生，隨其所愿，皆令滿足，離諸怨敵，為上福田，一切眾生共所依怙；凡有所施，悉令清凈；修少善行，受無量福，悉令得入無盡智地；為一切眾生種植善根凈心之主，為一切眾生髮生福德最上良田；智慧甚深，方便善巧，能救一切三惡道苦。如是信解，如是觀察，如是入于智慧之淵，如是游于功德之海，如是普至虛空智慧，如是而知眾生福田，如
【現代漢語翻譯】 現代漢語譯本：他們的諸根都歡欣鼓舞，見到無量佛，生起深厚的信心，產生各種善根，永遠不會退轉；一切眾生都因各自的業力束縛而長久沉睡于生死輪迴之中，如來出世能夠覺悟他們，安慰他們的心靈，使他們沒有憂愁和恐懼；如果能夠見到如來，都讓他們證入無所依賴的智慧，智慧巧妙，明瞭境界的莊嚴美好，沒有任何事物能夠掩蓋其光芒；智慧之山，佛法之芽，都已清凈；有時顯現菩薩身，有時顯現佛身，使一切眾生到達沒有憂患的境地；以無數功德所莊嚴，由業行所成就而顯現在世間；一切諸佛的莊嚴清凈，沒有不是以一切智慧的業力所成就的；常常守護本來的誓願，不捨棄世間，作為一切眾生堅固的善友；清凈第一，遠離垢染的光明，使一切眾生都能夠親眼見到；六道眾生無量無邊，佛以神通之力常常隨順而不捨棄；如果有往昔共同種下的善根，都使他們清凈；對於六道一切眾生不捨棄本來的誓願，沒有欺騙和虛妄，都用善法方便攝取他們，使他們修習清凈的業，摧毀一切魔的鬥爭，從無障礙的境界發出廣大的力量，最殊勝的太陽光芒沒有障礙；在清凈的心境中顯現影像，一切世間沒有不看見的，用種種佛法廣泛地施予眾生；佛是無邊光明的寶藏，各種力量和智慧都圓滿具足；恒常以大光明普遍照耀眾生，隨順他們的願望，都使他們滿足，遠離各種怨敵，是至上的福田，是一切眾生共同的依靠；凡是所施予的，都使之清凈；修習少許的善行，就能獲得無量的福報，都使他們進入無盡的智慧之地；為一切眾生種植善根，是清凈心之主，為一切眾生髮生福德，是最上的良田；智慧極其深奧，方便善巧，能夠救度一切三惡道的痛苦。像這樣信解，像這樣觀察，像這樣進入智慧的深淵，像這樣遨遊于功德的海洋，像這樣普遍到達虛空的智慧，像這樣而知眾生的福田，像 現代漢語譯本：這樣而知眾生的福田，如來是無量功德之所莊嚴，一切眾生皆應供養，如來是無量智慧之所莊嚴，一切眾生皆應禮敬，如來是無量福德之所莊嚴，一切眾生皆應讚歎，如來是無量光明之所莊嚴，一切眾生皆應瞻仰，如來是無量清凈之所莊嚴，一切眾生皆應皈依，如來是無量解脫之所莊嚴，一切眾生皆應隨喜，如來是無量自在之所莊嚴，一切眾生皆應發願，如來是無量神通之所莊嚴，一切眾生皆應稱揚，如來是無量力用之所莊嚴，一切眾生皆應歸命，如來是無量法藏之所莊嚴，一切眾生皆應受持。佛子，如來成就如是無量功德，是故一切眾生皆應供養。佛子，如來成就如是無量智慧，是故一切眾生皆應禮敬。佛子，如來成就如是無量福德，是故一切眾生皆應讚歎。佛子，如來成就如是無量光明，是故一切眾生皆應瞻仰。佛子，如來成就如是無量清凈，是故一切眾生皆應皈依。佛子，如來成就如是無量解脫，是故一切眾生皆應隨喜。佛子，如來成就如是無量自在，是故一切眾生皆應發願。佛子，如來成就如是無量神通，是故一切眾生皆應稱揚。佛子，如來成就如是無量力用，是故一切眾生皆應歸命。佛子，如來成就如是無量法藏，是故一切眾生皆應受持。佛子，如來成就如是無量功德，是故一切眾生皆應供養。佛子，如來成就如是無量智慧，是故一切眾生皆應禮敬。佛子，如來成就如是無量福德，是故一切眾生皆應讚歎。佛子，如來成就如是無量光明，是故一切眾生皆應瞻仰。佛子，如來成就如是無量清凈，是故一切眾生皆應皈依。佛子，如來成就如是無量解脫，是故一切眾生皆應隨喜。佛子，如來成就如是無量自在，是故一切眾生皆應發願。佛子，如來成就如是無量神通，是故一切眾生皆應稱揚。佛子，如來成就如是無量力用，是故一切眾生皆應歸命。佛子，如來成就如是無量法藏，是故一切眾生皆應受持。
【English Translation】 English version: Their roots of sense are all delighted, seeing immeasurable Buddhas, they arise with deep faith, generate all good roots, and never regress; all sentient beings are bound by their karma, long asleep in the cycle of birth and death, the Tathagata appears in the world to awaken them, comfort their hearts, and free them from worry and fear; if they are able to see the Tathagata, they will all be led to realize the wisdom of non-reliance, skillful wisdom, understanding the adornment and beauty of the realms, which cannot be overshadowed by anything; the mountain of wisdom, the sprouts of Dharma, are all purified; sometimes appearing as a Bodhisattva, sometimes appearing as a Buddha, leading all sentient beings to a place free from suffering; adorned with countless merits, manifested in the world through the accomplishment of karmic actions; the adornment and purity of all Buddhas are all achieved through the karma of all wisdom; they always uphold their original vows, not abandoning the world, acting as steadfast good friends to all sentient beings; supremely pure, light free from defilement, enabling all sentient beings to see them directly; the beings in the six realms are immeasurable and boundless, the Buddha constantly follows and does not abandon them with divine power; if there are those who have planted good roots together in the past, they are all purified; and towards all sentient beings in the six realms, they do not abandon their original vows, without deception or falsehood, they all use skillful means of the good Dharma to gather them, enabling them to cultivate pure karma, destroying all the struggles of demons, from the realm of non-obstruction, they emit great power, the most supreme sun's light is without obstruction; in the realm of pure mind, images appear, and all the world sees them, widely bestowing various Dharmas upon sentient beings; the Buddha is a treasury of boundless light, all powers and wisdom are fully complete; constantly with great light, universally illuminating sentient beings, according to their wishes, fulfilling them all, free from all enemies, being the supreme field of merit, the common refuge of all sentient beings; whatever is bestowed, is all made pure; cultivating a little good action, receiving immeasurable blessings, all are led to enter the realm of endless wisdom; for all sentient beings, planting good roots, being the master of pure mind, for all sentient beings, generating merit, being the supreme field of goodness; wisdom is extremely profound, skillful in means, able to save all the sufferings of the three evil paths. Such is the faith and understanding, such is the observation, such is the entry into the abyss of wisdom, such is the roaming in the ocean of merit, such is the universal arrival at the wisdom of emptiness, such is the knowledge of the field of merit for sentient beings, such as English version: such is the knowledge of the field of merit for sentient beings, the Tathagata is adorned with immeasurable merits, all sentient beings should make offerings, the Tathagata is adorned with immeasurable wisdom, all sentient beings should pay homage, the Tathagata is adorned with immeasurable blessings, all sentient beings should praise, the Tathagata is adorned with immeasurable light, all sentient beings should gaze upon, the Tathagata is adorned with immeasurable purity, all sentient beings should take refuge, the Tathagata is adorned with immeasurable liberation, all sentient beings should rejoice, the Tathagata is adorned with immeasurable freedom, all sentient beings should make vows, the Tathagata is adorned with immeasurable supernatural powers, all sentient beings should extol, the Tathagata is adorned with immeasurable power and function, all sentient beings should take refuge, the Tathagata is adorned with immeasurable Dharma treasures, all sentient beings should uphold. Buddha's children, the Tathagata has achieved such immeasurable merits, therefore all sentient beings should make offerings. Buddha's children, the Tathagata has achieved such immeasurable wisdom, therefore all sentient beings should pay homage. Buddha's children, the Tathagata has achieved such immeasurable blessings, therefore all sentient beings should praise. Buddha's children, the Tathagata has achieved such immeasurable light, therefore all sentient beings should gaze upon. Buddha's children, the Tathagata has achieved such immeasurable purity, therefore all sentient beings should take refuge. Buddha's children, the Tathagata has achieved such immeasurable liberation, therefore all sentient beings should rejoice. Buddha's children, the Tathagata has achieved such immeasurable freedom, therefore all sentient beings should make vows. Buddha's children, the Tathagata has achieved such immeasurable supernatural powers, therefore all sentient beings should extol. Buddha's children, the Tathagata has achieved such immeasurable power and function, therefore all sentient beings should take refuge. Buddha's children, the Tathagata has achieved such immeasurable Dharma treasures, therefore all sentient beings should uphold. Buddha's children, the Tathagata has achieved such immeasurable merits, therefore all sentient beings should make offerings. Buddha's children, the Tathagata has achieved such immeasurable wisdom, therefore all sentient beings should pay homage. Buddha's children, the Tathagata has achieved such immeasurable blessings, therefore all sentient beings should praise. Buddha's children, the Tathagata has achieved such immeasurable light, therefore all sentient beings should gaze upon. Buddha's children, the Tathagata has achieved such immeasurable purity, therefore all sentient beings should take refuge. Buddha's children, the Tathagata has achieved such immeasurable liberation, therefore all sentient beings should rejoice. Buddha's children, the Tathagata has achieved such immeasurable freedom, therefore all sentient beings should make vows. Buddha's children, the Tathagata has achieved such immeasurable supernatural powers, therefore all sentient beings should extol. Buddha's children, the Tathagata has achieved such immeasurable power and function, therefore all sentient beings should take refuge. Buddha's children, the Tathagata has achieved such immeasurable Dharma treasures, therefore all sentient beings should uphold.
是正念現前觀察，如是觀佛諸業相好，如是觀佛普現世間，如是觀佛神通自在。
時，彼大眾見如來身，一一毛孔出百千億那由他阿僧祇光明，一一光明有阿僧祇色、阿僧祇清凈、阿僧祇照明，令阿僧祇眾觀察、阿僧祇眾歡喜、阿僧祇眾快樂、阿僧祇眾深信增長、阿僧祇眾志樂清凈、阿僧祇眾諸根清涼、阿僧祇眾恭敬尊重。爾時，大眾咸見佛身，放百千億那由他不思議大光明，一一光明皆有不思議色、不思議光，照不思議無邊法界。以佛神力，出大妙音；其音演暢百千億那由他不思議讚頌，超諸世間所有言辭，出世善根之所成就。復現百千億那由他不思議微妙莊嚴，于百千億那由他不思議劫嘆不可盡，皆是如來無盡自在之所出生。又現不可說諸佛如來出興於世，令諸眾生入智慧門，解甚深義。又現不可說諸佛如來所有變化，盡法界、虛空界，令一切世間平等清凈。如是，皆從如來所住無障礙一切智生，亦從如來所修行不思議勝德生。復現百千億那由他不思議妙寶光焰，從昔大愿善根所起，以曾供養無量如來，修清凈行無放逸故，薩婆若心無有障礙生善根故，為顯如來力廣遍故，為斷一切眾生疑故，為令鹹得見如來故，令無量眾生住善根故，顯示如來神通之力無映奪故，欲令眾生普得入于究竟海故，為令一切諸佛
【現代漢語翻譯】 現代漢語譯本：是正念現前地觀察，如此觀察佛的種種業報和相好，如此觀察佛普遍顯現在世間，如此觀察佛的神通自在。 當時，在場的大眾看到如來的身體，每一個毛孔都放出百千億那由他（極大的數量單位）阿僧祇（無數）的光明，每一道光明都有阿僧祇的色彩、阿僧祇的清凈、阿僧祇的照明，使阿僧祇的眾生得以觀察，使阿僧祇的眾生歡喜，使阿僧祇的眾生快樂，使阿僧祇的眾生深信增長，使阿僧祇的眾生志向和喜樂清凈，使阿僧祇的眾生諸根清涼，使阿僧祇的眾生恭敬尊重。那時，大眾都看到佛身，放出百千億那由他不可思議的大光明，每一道光明都有不可思議的色彩、不可思議的光芒，照耀著不可思議無邊的法界。憑藉佛的神力，發出大妙的音聲；那聲音宣揚著百千億那由他不可思議的讚頌，超越世間所有言辭，是出世的善根所成就的。又顯現百千億那由他不可思議的微妙莊嚴，在百千億那由他不可思議的劫數中也讚歎不盡，這些都是如來無盡自在所產生的。又顯現不可說的諸佛如來出現在世間，使眾生進入智慧之門，理解甚深的意義。又顯現不可說的諸佛如來所有的變化，遍及法界、虛空界，使一切世間平等清凈。這些，都是從如來所住的無障礙一切智中產生，也是從如來所修行的不可思議的殊勝功德中產生。又顯現百千億那由他不可思議的妙寶光焰，是從過去的大愿和善根所產生的，因為曾經供養無量如來，修清凈行不放逸的緣故，薩婆若（一切智）心沒有障礙而生善根的緣故，爲了顯示如來的力量廣大普遍的緣故，爲了斷除一切眾生的疑惑的緣故，爲了使他們都能見到如來的緣故，使無量眾生安住于善根的緣故，顯示如來的神通之力無可比擬的緣故，想要使眾生普遍進入究竟之海的緣故，爲了使一切諸佛
【English Translation】 English version: It is observing with right mindfulness present, thus observing the various karmic appearances and marks of the Buddha, thus observing the Buddha's universal manifestation in the world, thus observing the Buddha's supernatural freedom. At that time, the great assembly saw the body of the Tathagata, from each pore of which emanated hundreds of thousands of billions of nayutas (a very large unit of number) of asamkhyas (innumerable) of light, each light having asamkhyas of colors, asamkhyas of purity, and asamkhyas of illumination, enabling asamkhyas of beings to observe, causing asamkhyas of beings to rejoice, causing asamkhyas of beings to be happy, causing asamkhyas of beings to increase in deep faith, causing asamkhyas of beings' aspirations and joy to be purified, causing asamkhyas of beings' senses to be cooled, and causing asamkhyas of beings to be respectful and reverent. At that time, the assembly all saw the Buddha's body, emitting hundreds of thousands of billions of nayutas of inconceivable great light, each light having inconceivable colors and inconceivable radiance, illuminating the inconceivable boundless dharma realm. By the Buddha's divine power, a great and wonderful sound was produced; that sound proclaimed hundreds of thousands of billions of nayutas of inconceivable praises, surpassing all worldly words, and was accomplished by the roots of good of the transcendent world. Moreover, hundreds of thousands of billions of nayutas of inconceivable subtle adornments were manifested, which could not be fully praised even in hundreds of thousands of billions of nayutas of inconceivable kalpas (eons), all of which were produced by the Tathagata's inexhaustible freedom. Furthermore, unspeakable Buddhas and Tathagatas were manifested as appearing in the world, enabling beings to enter the gate of wisdom and understand profound meanings. Moreover, unspeakable Buddhas and Tathagatas' transformations were manifested, pervading the dharma realm and the space realm, making all worlds equal and pure. These all arose from the unobstructed all-knowing wisdom in which the Tathagata dwells, and also from the inconceivable superior virtues practiced by the Tathagata. Furthermore, hundreds of thousands of billions of nayutas of inconceivable wondrous jewel flames were manifested, which arose from past great vows and roots of good, because of having offered to immeasurable Tathagatas, practicing pure conduct without negligence, because the Sarvajna (all-knowing) mind had no obstruction and produced roots of good, in order to show the Tathagata's power as vast and universal, in order to cut off all beings' doubts, in order to enable them all to see the Tathagata, to enable immeasurable beings to abide in roots of good, to show the Tathagata's supernatural power as incomparable, desiring to enable beings to universally enter the ocean of ultimate attainment, in order to enable all Buddhas
國土菩薩大眾皆來集故，為欲開示不可思議佛法門故。
爾時，如來大悲普覆，示一切智所有莊嚴，欲令不可說百千億那由他阿僧祇世界中眾生，未信者信，已信者增長，已增長者令其清凈，已清凈者令其成熟，已成熟者令心調伏；觀甚深法，具足無量智慧光明，發生無量廣大之心，薩婆若心無有退轉；不違法性，不怖實際，證真實理，滿足一切波羅蜜行，出世善根皆悉清凈；猶如普賢，得佛自在，離魔境界，入諸佛境，了知深法，獲難思智，大乘誓願永不退轉；常見諸佛，未曾舍離；成就證智，證無量法，具足無邊福德藏力，發歡喜心入無疑地；離惡清凈，依一切智，見法不動，得入一切菩薩眾會，常生三世諸如來家。
世尊所現如是莊嚴，皆是過去先所積集善根所成，為欲調伏諸眾生故，開示如來大威德故，照明無礙智慧藏故，示現如來無邊勝德極熾然故，顯示如來不可思議大神變故，以神通力於一切趣現佛身故，示現如來神通變化無邊際故，本所志願悉成滿故，顯示如來勇猛智慧能遍往故，於法自在成法王故，出生一切智慧門故，示現如來身清凈故，又現其身最殊妙故，顯示證得三世諸佛平等法故，開示善根清凈藏故，顯示世間無能為諭上妙色故，顯示具足十力之相令其見者無厭足故，為世間日照
【現代漢語翻譯】 現代漢語譯本：國土菩薩大眾都聚集在一起，是爲了開示不可思議的佛法門。 那時，如來以大悲心普遍覆蓋，展示一切智（sarvajna，佛陀的智慧）所具有的莊嚴，想要讓不可說百千億那由他阿僧祇（asamkhya，極大的數字）世界中的眾生，未信者生起信心，已信者增長信心，已增長者使其清凈，已清凈者使其成熟，已成熟者使其心調伏；觀察甚深之法，具足無量智慧光明，生起無量廣大之心，對薩婆若（sarvajna，一切智）之心永不退轉；不違背法性（dharmata，諸法的真實本性），不畏懼實際（bhutakoti，真如的極限），證悟真實之理，圓滿一切波羅蜜（paramita，到達彼岸的方法）的修行，出世的善根都清凈；猶如普賢菩薩（Samantabhadra，象徵一切菩薩行愿的菩薩），獲得佛的自在，遠離魔的境界，進入諸佛的境界，了知甚深之法，獲得難以思議的智慧，大乘的誓願永不退轉；常見諸佛，未曾舍離；成就證悟的智慧，證悟無量之法，具足無邊福德的寶藏和力量，生起歡喜心進入無疑之地；遠離惡行，清凈無染，依止一切智，見法不動搖，得以進入一切菩薩的聚會，常生於三世諸如來的家中。 世尊所展現的如此莊嚴，都是過去所積累的善根所成就的，爲了調伏一切眾生，開示如來的大威德，照亮無礙的智慧寶藏，示現如來無邊的殊勝功德極其熾盛，顯示如來不可思議的大神通變化，以神通力在一切道趣中顯現佛身，示現如來神通變化無邊無際，本來的願望都圓滿成就，顯示如來勇猛的智慧能夠普遍前往，於法自在成為法王，出生一切智慧之門，示現如來身體清凈，又示現其身體最為殊妙，顯示證得三世諸佛平等的法，開示善根清凈的寶藏，顯示世間沒有可以比喻的上妙之色，顯示具足十力（dasabala，佛陀的十種力量）之相，讓見到的人沒有厭足，成為世間的太陽照耀。
【English Translation】 English version: The Bodhisattvas of the lands all gathered, for the purpose of revealing the inconceivable Dharma gate of the Buddha. At that time, the Tathagata, with great compassion, universally covered, displaying the adornments of all-knowing wisdom (sarvajna), desiring to cause beings in inexpressible hundreds of thousands of billions of nayutas of asamkhya (immeasurable) worlds, those who have not believed to believe, those who have believed to increase their faith, those who have increased to purify it, those who have purified to mature it, those who have matured to subdue their minds; to contemplate the profound Dharma, to possess immeasurable wisdom and light, to generate immeasurable vast minds, and to never regress from the mind of sarvajna; not to violate the nature of Dharma (dharmata), not to fear the limit of reality (bhutakoti), to realize the true principle, to fulfill all the practices of paramita (perfections), and to purify all the supramundane roots of goodness; like Samantabhadra (Universal Worthy) Bodhisattva, to attain the freedom of the Buddha, to depart from the realm of demons, to enter the realm of all Buddhas, to understand the profound Dharma, to obtain inconceivable wisdom, and to never regress from the great vehicle vow; to constantly see all Buddhas, never to depart from them; to achieve the wisdom of realization, to realize immeasurable Dharmas, to possess the boundless treasury of merit and power, to generate joyful minds and enter the ground of no doubt; to be free from evil and pure, to rely on all-knowing wisdom, to see the Dharma without wavering, to be able to enter all the assemblies of Bodhisattvas, and to be constantly born in the families of the Tathagatas of the three times. The adornments manifested by the World Honored One are all accomplished by the roots of goodness accumulated in the past, for the purpose of subduing all beings, revealing the great majestic power of the Tathagata, illuminating the unobstructed treasury of wisdom, manifesting the boundless and supreme virtues of the Tathagata as extremely blazing, displaying the inconceivable great miraculous transformations of the Tathagata, manifesting the Buddha's body in all realms of existence through miraculous powers, showing the boundless and limitless miraculous transformations of the Tathagata, fulfilling all the original vows, showing that the Tathagata's courageous wisdom can universally reach, being free in the Dharma and becoming the King of Dharma, giving birth to all the gates of wisdom, showing that the Tathagata's body is pure, and also showing that his body is most exquisite, showing the realization of the equal Dharma of the Buddhas of the three times, revealing the pure treasury of good roots, showing that there is no color in the world that can be compared to its supreme exquisiteness, showing the marks of possessing the ten powers (dasabala), so that those who see it are never satiated, and becoming the sun of the world to illuminate.
三世故。自在法王，一切功德，皆從往昔善根所現。一切菩薩，於一切劫，稱揚贊說，不可窮盡。
爾時，兜率陀天王奉為如來嚴辦如是諸供具已，與百千億那由他阿僧祇兜率天子向佛合掌，白佛言：「善來世尊！善來善逝！善來如來、應、正等覺！唯見哀愍，處此宮殿！」
爾時，世尊以佛莊嚴而自莊嚴，具大威德；為令一切眾生生大歡喜故，一切菩薩發深悟解故，一切兜率陀天子增益欲樂故，兜率陀天王供養承事無厭足故，無量眾生緣念于佛而發心故，無量眾生種見佛善根福德無盡故，常能發起清凈信故，見佛供養無所求故，所有志愿皆清凈故，勤集善根無懈息故，發大誓願求一切智故，受天王請，入一切寶莊嚴殿。如此世界，十方所有一切世界，悉亦如是。
爾時，一切寶莊嚴殿，自然而有妙好莊嚴，出過諸天莊嚴之上，一切寶網周匝彌覆，普雨一切上妙寶云，普雨一切莊嚴具云，普雨一切寶衣云，普雨一切栴檀香云，普雨一切堅固香云，普雨一切寶莊嚴蓋云，普雨不可思議華聚云，普出不可思議妓樂音聲，讚揚如來一切種智，悉與妙法而共相應。如是一切諸供養具，悉過諸天供養之上。時，兜率宮中，妓樂歌贊，熾然不息；以佛神力，令兜率王心無動亂，往昔善根皆得圓滿，無量善法益加
【現代漢語翻譯】 現代漢語譯本：三世的緣故。自在法王（指佛陀），一切功德，都是從往昔的善根所顯現。一切菩薩，在一切劫中，稱揚讚歎，都無法窮盡。 當時，兜率陀天王（Tusita, 欲界六天之一，位於第四天）爲了如來（Tathagata, 佛的稱號之一）準備好這些供養器具后，與百千億那由他阿僧祇（Nayuta Asankhya, 極大的數字單位）的兜率天子向佛合掌，對佛說：『善來世尊（Bhagavan, 佛的稱號之一）！善來善逝（Sugata, 佛的稱號之一）！善來如來、應（Arhat, 佛的稱號之一）、正等覺（Samyaksambuddha, 佛的稱號之一）！希望您慈悲，在此宮殿安住！』 當時，世尊（Bhagavan, 佛的稱號之一）以佛的莊嚴來莊嚴自身，具足大威德；爲了讓一切眾生生起大歡喜，讓一切菩薩生起深刻的領悟，讓一切兜率陀天子增長欲樂，讓兜率陀天王供養承事沒有厭倦，讓無量眾生緣唸佛而發心，讓無量眾生種下見佛的善根福德無盡，常常能夠發起清凈的信心，見佛供養沒有所求，所有志愿都清凈，勤奮積累善根沒有懈怠，發大誓願求一切智慧，接受天王的邀請，進入一切寶莊嚴殿。像這個世界一樣，十方所有一切世界，也都如此。 當時，一切寶莊嚴殿，自然而有美妙的莊嚴，超過諸天的莊嚴之上，一切寶網周匝覆蓋，普遍降下一切上妙的寶云，普遍降下一切莊嚴器具的云，普遍降下一切寶衣的云，普遍降下一切栴檀香（Candana, 一種香木）的云，普遍降下一切堅固香的云，普遍降下一切寶莊嚴蓋的云，普遍降下不可思議的華聚云，普遍發出不可思議的妓樂音聲，讚揚如來的一切種智（Sarvajnana, 佛的一切智慧），都與妙法相應。像這樣的一切供養器具，都超過諸天的供養之上。當時，兜率宮中，妓樂歌贊，熾盛不息；因為佛的神力，讓兜率天王心中沒有動亂，往昔的善根都得到圓滿，無量的善法更加增長。
【English Translation】 English version: Because of the three times. The sovereign Dharma King (referring to the Buddha), all merits and virtues, are manifested from the good roots of the past. All Bodhisattvas, in all kalpas (aeons), praise and extol, without end. At that time, the Tusita Heaven King (Tusita, one of the six heavens of the desire realm, located in the fourth heaven), having prepared these offerings for the Tathagata (one of the titles of the Buddha), together with hundreds of thousands of billions of Nayuta Asankhya (an extremely large numerical unit) Tusita heavenly sons, joined their palms towards the Buddha, and said to the Buddha: 'Welcome, World Honored One (Bhagavan, one of the titles of the Buddha)! Welcome, Sugata (one of the titles of the Buddha)! Welcome, Tathagata, Arhat (one of the titles of the Buddha), Samyaksambuddha (one of the titles of the Buddha)! May you have compassion and reside in this palace!' At that time, the World Honored One (Bhagavan, one of the titles of the Buddha) adorned himself with the Buddha's adornments, possessing great majestic virtue; in order to make all sentient beings generate great joy, to make all Bodhisattvas generate profound understanding, to make all Tusita heavenly sons increase their desires, to make the Tusita Heaven King's offerings and service without weariness, to make countless sentient beings generate the aspiration to remember the Buddha, to make countless sentient beings plant the good roots of seeing the Buddha and endless merit and virtue, to be able to constantly generate pure faith, to see the Buddha's offerings without seeking anything, all aspirations are pure, diligently accumulating good roots without laziness, making great vows to seek all wisdom, accepting the invitation of the Heaven King, and entering the palace adorned with all treasures. Just like this world, all the worlds in the ten directions are also like this. At that time, all the palaces adorned with treasures, naturally had wonderful adornments, surpassing the adornments of the heavens, all the treasure nets covered all around, universally raining down all the supreme and wonderful treasure clouds, universally raining down clouds of all adornment tools, universally raining down clouds of all treasure garments, universally raining down clouds of all Candana (a type of fragrant wood) incense, universally raining down clouds of all solid incense, universally raining down clouds of all treasure adorned canopies, universally raining down inconceivable flower clusters, universally emitting inconceivable music sounds, praising the Tathagata's all-knowing wisdom (Sarvajnana, the Buddha's all-encompassing wisdom), all in accordance with the wonderful Dharma. All these offerings, like this, surpass the offerings of the heavens. At that time, in the Tusita Palace, the music and songs of the courtesans were flourishing without ceasing; because of the Buddha's divine power, the Tusita Heaven King's mind was without disturbance, the good roots of the past were all perfected, and countless good dharmas were further increased.
堅固，增長凈信，起大精進，生大歡喜，凈深志樂，發菩提心，念法無斷，總持不忘。
爾時，兜率陀天王承佛威力，即自憶念過去佛所所種善根而說頌言：
「昔有如來無礙月， 諸吉祥中最殊勝， 彼曾入此莊嚴殿， 是故此處最吉祥。 昔有如來名廣智， 諸吉祥中最殊勝， 彼曾入此金色殿， 是故此處最吉祥。 昔有如來名普眼， 諸吉祥中最殊勝， 彼曾入此蓮華殿， 是故此處最吉祥。 昔有如來號珊瑚， 諸吉祥中最殊勝， 彼曾入此寶藏殿， 是故此處最吉祥。 昔有如來論師子， 諸吉祥中最殊勝， 彼曾入此山王殿， 是故此處最吉祥。 昔有如來名日照， 諸吉祥中最殊勝， 彼曾入此眾華殿， 是故此處最吉祥。 昔有佛號無邊光， 諸吉祥中最殊勝， 彼曾入此樹嚴殿， 是故此處最吉祥： 昔有如來名法幢， 諸吉祥中最殊勝， 彼曾入此寶宮殿， 是故此處最吉祥。 昔有如來名智燈， 諸吉祥中最殊勝， 彼曾入此香山殿， 是故此處最吉祥。 昔有佛號功德光， 諸吉祥中最殊勝， 彼曾入此摩尼殿， 是故此處最吉祥。」
如此世界兜率天王，承佛神力以頌讚嘆過去諸佛；
【現代漢語翻譯】 現代漢語譯本 堅定信念，增長清凈的信心，發起大精進，產生大歡喜，清凈深厚的志向和喜樂，發起菩提心（覺悟之心），唸誦佛法不間斷，總持一切而不忘失。
那時，兜率陀天王（Tusita Deva Raja，欲界六天之一，位於第四天）承蒙佛陀的威神之力，憶念起過去諸佛所種下的善根，於是說了以下偈頌：
『過去有位如來，名為無礙月（Anavarana-candra），在一切吉祥中最為殊勝，他曾進入這座莊嚴的殿堂，因此這裡最為吉祥。 過去有位如來，名為廣智（Prthu-jnana），在一切吉祥中最為殊勝，他曾進入這座金色的殿堂，因此這裡最為吉祥。 過去有位如來，名為普眼（Samanta-caksu），在一切吉祥中最為殊勝，他曾進入這座蓮花殿堂，因此這裡最為吉祥。 過去有位如來，號為珊瑚（Pravala），在一切吉祥中最為殊勝，他曾進入這座寶藏殿堂，因此這裡最為吉祥。 過去有位如來，名為論師子（Vadi-kesarin），在一切吉祥中最為殊勝，他曾進入這座山王殿堂，因此這裡最為吉祥。 過去有位如來，名為日照（Surya-prabha），在一切吉祥中最為殊勝，他曾進入這座眾華殿堂，因此這裡最為吉祥。 過去有位佛，號為無邊光（Ananta-prabha），在一切吉祥中最為殊勝，他曾進入這座樹嚴殿堂，因此這裡最為吉祥。 過去有位如來，名為法幢（Dharma-ketu），在一切吉祥中最為殊勝，他曾進入這座寶宮殿堂，因此這裡最為吉祥。 過去有位如來，名為智燈（Jnana-pradipa），在一切吉祥中最為殊勝，他曾進入這座香山殿堂，因此這裡最為吉祥。 過去有位佛，號為功德光（Guna-prabha），在一切吉祥中最為殊勝，他曾進入這座摩尼殿堂，因此這裡最為吉祥。』
如此這般，這個世界的兜率天王，承蒙佛陀的神力，用偈頌讚嘆過去諸佛；
【English Translation】 English version Firmly establishing, increasing pure faith, initiating great diligence, generating great joy, purifying deep aspiration and delight, arousing the Bodhi mind (mind of enlightenment), reciting the Dharma without interruption, and maintaining total recall without forgetting.
At that time, the Tusita Deva Raja (King of Tusita Heaven, one of the six heavens of the desire realm, located in the fourth heaven), by the power of the Buddha, recalled the roots of goodness planted by the Buddhas of the past, and spoke the following verses:
'In the past, there was a Tathagata named Anavarana-candra (Unobstructed Moon), the most supreme among all auspiciousness. He once entered this magnificent hall, therefore this place is most auspicious. In the past, there was a Tathagata named Prthu-jnana (Vast Wisdom), the most supreme among all auspiciousness. He once entered this golden hall, therefore this place is most auspicious. In the past, there was a Tathagata named Samanta-caksu (Universal Eye), the most supreme among all auspiciousness. He once entered this lotus hall, therefore this place is most auspicious. In the past, there was a Tathagata named Pravala (Coral), the most supreme among all auspiciousness. He once entered this treasure hall, therefore this place is most auspicious. In the past, there was a Tathagata named Vadi-kesarin (Lion of Debate), the most supreme among all auspiciousness. He once entered this mountain king hall, therefore this place is most auspicious. In the past, there was a Tathagata named Surya-prabha (Sunlight), the most supreme among all auspiciousness. He once entered this hall of many flowers, therefore this place is most auspicious. In the past, there was a Buddha named Ananta-prabha (Boundless Light), the most supreme among all auspiciousness. He once entered this tree-adorned hall, therefore this place is most auspicious. In the past, there was a Tathagata named Dharma-ketu (Dharma Banner), the most supreme among all auspiciousness. He once entered this jeweled palace hall, therefore this place is most auspicious. In the past, there was a Tathagata named Jnana-pradipa (Wisdom Lamp), the most supreme among all auspiciousness. He once entered this fragrant mountain hall, therefore this place is most auspicious. In the past, there was a Buddha named Guna-prabha (Merit Light), the most supreme among all auspiciousness. He once entered this mani hall, therefore this place is most auspicious.'
Thus, the Tusita Deva Raja of this world, by the power of the Buddha, praised the Buddhas of the past with verses;
十方一切諸世界中兜率天王，悉亦如是嘆佛功德。
爾時，世尊於一切寶莊嚴殿摩尼寶藏師子座上，結跏趺坐，法身清凈，妙用自在，與三世佛同一境界；住一切智，與一切佛同入一性；佛眼明瞭，見一切法皆無障礙；有大威力，普游法界未嘗休息；具大神通，隨有可化眾生之處，悉能遍往；以一切諸佛無礙莊嚴而嚴其身，善知其時，為眾說法；不可說諸菩薩眾，各從他方種種國土而共來集；眾會清凈，法身無二，無所依止，而能自在，起佛身行。坐此座已，于其殿中自然而有無量無數殊特妙好出過諸天供養之具，所謂：華鬘、衣服、涂香、末香、寶蓋、幢幡、妓樂、歌贊。如是等事，一一皆悉不可稱數。以廣大心恭敬尊重，供養于佛；十方一切兜率陀天，悉亦如是。
大方廣佛華嚴經卷第二十二 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第二十三
于闐國三藏實叉難陀奉 制譯
兜率宮中偈贊品第二十四
爾時，佛神力故，十方各有一大菩薩，一一各與萬佛剎微塵數諸菩薩俱，從萬佛剎微塵數國土外諸世界中，來詣佛所。其名曰：金剛幢菩薩、堅固幢菩薩、勇猛幢菩薩、光明幢菩薩、智幢菩薩、寶幢菩薩、精進幢菩薩、離垢幢菩薩、星
【現代漢語翻譯】 現代漢語譯本 十方一切世界中的兜率天王（Tusita Heaven Kings），也都像這樣讚歎佛的功德。
這時，世尊在一切寶莊嚴殿的摩尼寶藏獅子座上，結跏趺坐，法身清凈，妙用自在，與三世諸佛處於同一境界；安住於一切智，與一切佛一同進入同一本性；佛眼明亮，見到一切法都沒有障礙；具有大威力，普遍遊歷法界從不休息；具備大神通，凡是有可以教化的眾生之處，都能普遍前往；以一切諸佛無礙的莊嚴來莊嚴自身，善於瞭解時機，為眾說法；不可說數量的菩薩眾，各自從他方種種國土一同前來聚集；眾會清凈，法身無二，沒有所依止，卻能自在地發起佛身之行。坐上此座后，在那殿中自然而有無量無數殊特美妙、勝過諸天供養的物品，例如：花鬘、衣服、涂香、末香、寶蓋、幢幡、伎樂、歌贊。像這樣的事物，每一件都不可計數。他們以廣大的心恭敬尊重，供養于佛；十方一切兜率陀天（Tusita Heaven）也都像這樣。
《大方廣佛華嚴經》卷第二十二 大正藏第10冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第二十三
于闐國三藏實叉難陀（Siksananda）奉 制譯
兜率宮中偈贊品第二十四
這時，由於佛的神力，十方各有一大菩薩，每一位都與萬佛剎微塵數（number of dust particles in a myriad of Buddha lands）的諸菩薩一同，從萬佛剎微塵數國土之外的諸世界中，來到佛的處所。他們的名字是：金剛幢菩薩（Vajradhvaja Bodhisattva）、堅固幢菩薩（Drdhadhvaja Bodhisattva）、勇猛幢菩薩（Viryadhvaja Bodhisattva）、光明幢菩薩（Prabhadhvaja Bodhisattva）、智幢菩薩（Jnanadhvaja Bodhisattva）、寶幢菩薩（Ratnadhvaja Bodhisattva）、精進幢菩薩（Viryadhvaja Bodhisattva）、離垢幢菩薩（Vimaladhvaja Bodhisattva）、星
【English Translation】 English version The Tusita Heaven Kings in all the worlds of the ten directions also praised the Buddha's merits in this way.
At that time, the World Honored One, seated in the lotus position on the lion throne of the Mani Jewel Treasury in the Palace Adorned with All Treasures, had a pure Dharma body, wonderful and free in its function, and was in the same realm as the Buddhas of the three times; abiding in all-knowing wisdom, entering into the same nature with all Buddhas; with clear Buddha eyes, seeing all dharmas without obstruction; possessing great power, universally traveling through the Dharma realm without rest; possessing great spiritual powers, able to go everywhere there were sentient beings to be transformed; adorning his body with the unobstructed adornments of all Buddhas, knowing the right time, and speaking the Dharma for the assembly; countless Bodhisattvas, each from various lands in other directions, came together; the assembly was pure, the Dharma body was non-dual, without any reliance, yet able to freely initiate the actions of a Buddha. Having sat on this throne, in that palace, there naturally appeared immeasurable, countless, special, wonderful offerings surpassing those of the gods, such as: flower garlands, clothing, scented ointments, powdered incense, jeweled canopies, banners, music, and songs of praise. Each of these things was beyond counting. With vast minds, they respectfully honored and made offerings to the Buddha; all the Tusita Heavens in the ten directions also did the same.
The Avatamsaka Sutra, Volume 22 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 23
Translated under Imperial Decree by Siksananda, Tripitaka Master of Khotan
Chapter 24: Verses of Praise in the Tusita Palace
At that time, due to the Buddha's spiritual power, one great Bodhisattva from each of the ten directions, each accompanied by a number of Bodhisattvas equal to the number of dust particles in a myriad of Buddha lands, came to the Buddha's place from worlds beyond the lands equal to the number of dust particles in a myriad of Buddha lands. Their names were: Vajradhvaja Bodhisattva, Drdhadhvaja Bodhisattva, Viryadhvaja Bodhisattva, Prabhadhvaja Bodhisattva, Jnanadhvaja Bodhisattva, Ratnadhvaja Bodhisattva, Viryadhvaja Bodhisattva, Vimaladhvaja Bodhisattva, Star
宿幢菩薩、法幢菩薩。所從來國，謂：妙寶世界、妙樂世界、妙銀世界、妙金世界、妙摩尼世界、妙金剛世界、妙波頭摩世界、妙優缽羅世界、妙栴檀世界、妙香世界。各于佛所，凈修梵行，所謂：無盡幢佛、風幢佛、解脫幢佛、威儀幢佛、明相幢佛、常幢佛、最勝幢佛、自在幢佛、梵幢佛、觀察幢佛。其諸菩薩，至佛所已，頂禮佛足；以佛神力，即化作妙寶藏師子之座，寶網彌覆，周匝遍滿；諸菩薩眾，隨所來方，各于其上結跏趺坐。其身悉放百千億那由他阿僧祇清凈光明，此無量光皆從菩薩清凈心寶離眾過惡大愿所起，顯示一切諸佛自在清凈之法；以諸菩薩平等願力，能普救護一切眾生，一切世間之所樂見，見者不虛，悉得調伏。其菩薩眾，悉已成就無量功德。所謂：遍游一切諸佛國土，無所障礙，見無依止清凈法身；以智慧身，現無量身，遍往十方承事諸佛；入于諸佛無量無邊不可思議自在之法，住于無量一切智門，以智光明善了諸法；于諸法中得無所畏，隨所演說，窮未來際；辯才無盡，以大智慧開總持門，慧眼清凈入深法界，智慧境界無有邊際，究竟清凈猶若虛空。如此世界兜率天宮，諸菩薩眾如是來集；十方一切兜率天宮，悉有如是名號菩薩而來集會，所從來國、諸佛名號，亦皆同等，無有差別。
【現代漢語翻譯】 現代漢語譯本 宿幢菩薩（宿：過去，幢：旗幟，象徵引導），法幢菩薩（法：佛法，幢：旗幟，象徵引導）。他們所來自的佛國分別是：妙寶世界、妙樂世界、妙銀世界、妙金世界、妙摩尼世界、妙金剛世界、妙波頭摩世界、妙優缽羅世界、妙栴檀世界、妙香世界。他們各自在佛的座下，清凈地修行梵行，這些佛分別是：無盡幢佛、風幢佛、解脫幢佛、威儀幢佛、明相幢佛、常幢佛、最勝幢佛、自在幢佛、梵幢佛、觀察幢佛。這些菩薩到達佛的處所后，頂禮佛足；憑藉佛的神力，立即化現出美妙的寶藏獅子座，寶網覆蓋其上，周匝遍滿；諸位菩薩，按照他們所來的方向，各自在座位上結跏趺坐。他們的身體都放出百千億那由他阿僧祇的清凈光明，這無量的光明都從菩薩清凈的心寶中，遠離眾過惡的大愿所生起，顯示一切諸佛自在清凈的佛法；憑藉諸位菩薩平等的願力，能夠普遍救護一切眾生，為一切世間所樂見，見到他們的人不會徒勞，都能得到調伏。這些菩薩眾，都已成就無量的功德。他們能夠遍游一切諸佛的國土，沒有障礙，見到無所依止的清凈法身；以智慧之身，顯現無量的化身，遍往十方承事諸佛；進入諸佛無量無邊不可思議自在的佛法，安住于無量一切智的法門，以智慧光明善於瞭解諸法；在諸法中得到無所畏懼，隨所演說，窮盡未來際；辯才無盡，以大智慧開啟總持法門，慧眼清凈進入深奧的法界，智慧的境界沒有邊際，究竟清凈如同虛空。如此這般，這個世界的兜率天宮，諸位菩薩如此前來集會；十方一切兜率天宮，都有如此名號的菩薩前來，他們所來自的佛國、諸佛的名號，也都相同，沒有差別。
【English Translation】 English version The Bodhisattvas 'Su-chuang' (宿幢, Su: past, Chuang: banner, symbolizing guidance) and 'Fa-chuang' (法幢, Fa: Dharma, Chuang: banner, symbolizing guidance). The countries they came from are: Wonderful Treasure World, Wonderful Joy World, Wonderful Silver World, Wonderful Gold World, Wonderful Mani World, Wonderful Vajra World, Wonderful Padma World, Wonderful Utpala World, Wonderful Sandalwood World, and Wonderful Fragrance World. Each of them, under their respective Buddhas, purely cultivated Brahma-conduct. These Buddhas are: Endless Banner Buddha, Wind Banner Buddha, Liberation Banner Buddha, Dignified Banner Buddha, Bright Appearance Banner Buddha, Constant Banner Buddha, Supreme Banner Buddha, Self-Mastery Banner Buddha, Brahma Banner Buddha, and Observing Banner Buddha. After these Bodhisattvas arrived at the Buddha's place, they bowed at the Buddha's feet. Through the Buddha's divine power, they immediately transformed into wonderful treasure lion thrones, covered with jeweled nets, completely surrounding the area. The Bodhisattvas, according to the directions they came from, each sat in full lotus position on their thrones. Their bodies all emitted hundreds of thousands of billions of nayutas of asamkhyas of pure light. This immeasurable light arose from the Bodhisattvas' pure mind-treasure, free from all faults and great vows, revealing all the Buddhas' self-mastery and pure Dharma. Through the Bodhisattvas' equal vows, they can universally protect all sentient beings, and are welcomed by all the worlds. Those who see them will not be disappointed and will all be tamed. These Bodhisattvas have all achieved immeasurable merits. They can travel throughout all the Buddhas' lands without obstruction, seeing the pure Dharma-body that has no reliance. With their wisdom bodies, they manifest countless bodies, going to the ten directions to serve all the Buddhas. They enter the Buddhas' immeasurable, boundless, inconceivable, and self-mastery Dharma, dwelling in the immeasurable gates of all-wisdom. With the light of wisdom, they are skilled in understanding all Dharmas. In all Dharmas, they have no fear, and whatever they speak will continue to the end of the future. Their eloquence is endless, and with great wisdom, they open the gate of Dharani. Their wisdom eyes are pure, entering the profound Dharma realm. The realm of their wisdom has no boundaries, and is ultimately pure like space. In this way, in the Tushita Heaven Palace of this world, the Bodhisattvas have gathered in this way. In all the Tushita Heaven Palaces of the ten directions, there are Bodhisattvas with similar names coming, and the countries they come from, and the names of the Buddhas, are all the same, without any difference.
爾時，世尊從兩膝輪，放百千億那由他光明，普照十方盡法界、虛空界、一切世界。彼諸菩薩，皆見於此佛神變相；此諸菩薩，亦見於彼一切如來神變之相。如是菩薩皆與毗盧遮那如來，于往昔時，同種善根，修菩薩行；悉已悟入諸佛自在甚深解脫，得無差別法界之身，入一切土而無所住；見無量佛，悉往承事；於一念中，周行法界，自在無礙；心意清凈，如無價寶；無量無數諸佛如來，常加護念，共與其力，到于究竟第一彼岸；恒以凈念住無上覺，唸唸恒入一切智處；以小入大，以大入小，皆得自在，通達無礙；已得佛身，與佛同住；獲一切智，從一切智而生其身；一切如來所行之處，悉能隨入；開闡無量智慧法門，到金剛幢大智彼岸，獲金剛定，斷諸疑惑；已得諸佛自在神通，普於一切十方國土，教化調伏百千萬億無數眾生；於一切數，雖無所著，善能修學，成就究竟方便，安立一切諸法。如是等百千億那由他不可說無盡清凈三世一切無量功德藏諸菩薩眾，皆來集會，在於佛所；因光所見，一切佛所，悉亦如是。
爾時，金剛幢菩薩承佛神力，普觀十方而說頌言：
「如來不出世， 亦無有涅槃， 以本大願力， 示現自在法。 是法難思議， 非心所行處， 智慧到彼岸， 乃見諸佛
【現代漢語翻譯】 現代漢語譯本： 那時，世尊從雙膝輪中，放出百千億那由他（數量單位，表示極大的數目）光明，普遍照耀十方盡法界、虛空界、一切世界。那些菩薩們，都見到這佛的神變之相；這些菩薩們，也見到彼一切如來的神變之相。這些菩薩都與毗盧遮那如來（佛名，意為光明遍照）在過去世時，共同種下善根，修行菩薩行；都已領悟進入諸佛自在甚深的解脫境界，得到無差別法界之身，進入一切國土而無所執著；見到無量佛，都前往承事供養；在一念之間，周遊法界，自在無礙；心意清凈，如同無價之寶；無量無數的諸佛如來，常常加以護念，共同給予力量，到達究竟第一的彼岸；恒常以清凈的念頭安住于無上覺悟，唸唸恒常進入一切智慧的境界；以小入大，以大入小，都得到自在，通達無礙；已經得到佛身，與佛同住；獲得一切智慧，從一切智慧而生其身；一切如來所行之處，都能隨順進入；開闡無量智慧法門，到達金剛幢大智的彼岸，獲得金剛定（堅固的禪定），斷除一切疑惑；已經得到諸佛自在的神通，普遍在一切十方國土，教化調伏百千萬億無數眾生；對於一切數量，雖然沒有執著，卻能善於修學，成就究竟的方便，安立一切諸法。像這樣等百千億那由他不可說無盡清凈三世一切無量功德藏的諸菩薩眾，都來到這裡，在佛的處所；因為光明所見，一切佛的處所，也都是這樣。
那時，金剛幢菩薩（菩薩名，意為具有金剛般堅固的智慧）承蒙佛的神力，普遍觀察十方而說偈頌：
『如來不出世， 亦無有涅槃， 以本大願力， 示現自在法。 是法難思議， 非心所行處， 智慧到彼岸， 乃見諸佛。』 English version: At that time, the World Honored One emitted from the wheels of both knees hundreds of thousands of millions of nayutas (a large number) of light, universally illuminating the ten directions, the entire Dharma Realm, the Space Realm, and all worlds. Those Bodhisattvas all saw this miraculous transformation of the Buddha; these Bodhisattvas also saw the miraculous transformations of all the Tathagatas. These Bodhisattvas, together with Vairocana Tathagata (a Buddha name, meaning 'the one who illuminates everywhere'), in past lives, had planted the same roots of goodness and cultivated the Bodhisattva path; they had all awakened to and entered the profound liberation of the Buddhas' freedom, attained the body of the undifferentiated Dharma Realm, entered all lands without attachment; they saw countless Buddhas and went to serve and make offerings to them; in a single thought, they traveled throughout the Dharma Realm, freely and without obstruction; their minds were pure, like priceless jewels; countless Buddhas and Tathagatas constantly protected and supported them, giving them strength to reach the ultimate shore; they constantly dwelled in supreme enlightenment with pure thoughts, and in every thought, they entered the realm of all wisdom; they entered the great from the small, and the small from the great, all with freedom, understanding and without obstruction; they had already attained the Buddha's body and dwelled with the Buddha; they had obtained all wisdom, and their bodies were born from all wisdom; they could enter all the places where the Tathagatas went; they opened up countless wisdom Dharma doors, reached the shore of the great wisdom of the Vajra Banner, attained the Vajra Samadhi (firm concentration), and cut off all doubts; they had already obtained the Buddhas' free and unobstructed spiritual powers, and universally in all the ten directions of the lands, they taught and tamed hundreds of thousands of millions of countless beings; although they were not attached to any number, they were skilled in cultivation, achieving ultimate skillful means, and establishing all dharmas. Such as these hundreds of thousands of millions of nayutas of inexpressible, endless, pure, three-world, immeasurable merit-treasury Bodhisattva assemblies, all came to this place, at the Buddha's location; because of the light they saw, all the Buddha's locations were also like this.
At that time, Bodhisattva Vajra Banner (a Bodhisattva name, meaning 'having wisdom as firm as a diamond banner'), relying on the Buddha's spiritual power, universally observed the ten directions and spoke in verse:
'The Tathagata does not appear in the world, Nor is there Nirvana, By the power of the original great vow, He manifests the Dharma of freedom. This Dharma is inconceivable, Not a place where the mind can go, When wisdom reaches the other shore, Then one sees the Buddhas.'
【English Translation】 At that time, the World Honored One emitted from the wheels of both knees hundreds of thousands of millions of nayutas (a large number) of light, universally illuminating the ten directions, the entire Dharma Realm, the Space Realm, and all worlds. Those Bodhisattvas all saw this miraculous transformation of the Buddha; these Bodhisattvas also saw the miraculous transformations of all the Tathagatas. These Bodhisattvas, together with Vairocana Tathagata (a Buddha name, meaning 'the one who illuminates everywhere'), in past lives, had planted the same roots of goodness and cultivated the Bodhisattva path; they had all awakened to and entered the profound liberation of the Buddhas' freedom, attained the body of the undifferentiated Dharma Realm, entered all lands without attachment; they saw countless Buddhas and went to serve and make offerings to them; in a single thought, they traveled throughout the Dharma Realm, freely and without obstruction; their minds were pure, like priceless jewels; countless Buddhas and Tathagatas constantly protected and supported them, giving them strength to reach the ultimate shore; they constantly dwelled in supreme enlightenment with pure thoughts, and in every thought, they entered the realm of all wisdom; they entered the great from the small, and the small from the great, all with freedom, understanding and without obstruction; they had already attained the Buddha's body and dwelled with the Buddha; they had obtained all wisdom, and their bodies were born from all wisdom; they could enter all the places where the Tathagatas went; they opened up countless wisdom Dharma doors, reached the shore of the great wisdom of the Vajra Banner, attained the Vajra Samadhi (firm concentration), and cut off all doubts; they had already obtained the Buddhas' free and unobstructed spiritual powers, and universally in all the ten directions of the lands, they taught and tamed hundreds of thousands of millions of countless beings; although they were not attached to any number, they were skilled in cultivation, achieving ultimate skillful means, and establishing all dharmas. Such as these hundreds of thousands of millions of nayutas of inexpressible, endless, pure, three-world, immeasurable merit-treasury Bodhisattva assemblies, all came to this place, at the Buddha's location; because of the light they saw, all the Buddha's locations were also like this. At that time, Bodhisattva Vajra Banner (a Bodhisattva name, meaning 'having wisdom as firm as a diamond banner'), relying on the Buddha's spiritual power, universally observed the ten directions and spoke in verse: 'The Tathagata does not appear in the world, Nor is there Nirvana, By the power of the original great vow, He manifests the Dharma of freedom. This Dharma is inconceivable, Not a place where the mind can go, When wisdom reaches the other shore, Then one sees the Buddhas.'
境。 色身非是佛， 音聲亦復然， 亦不離色聲， 見佛神通力。 少智不能知， 諸佛實境界， 久修清凈業， 於此乃能了。 正覺無來處， 去亦無所從， 清凈妙色身， 神力故顯現。 無量世界中， 示現如來身， 廣說微妙法， 其心無所著。 智慧無邊際， 了達一切法， 普入於法界， 示現自在力。 眾生及諸法， 了達皆無礙， 普現眾色像， 遍於一切剎。 欲求一切智， 速成無上覺， 應以凈妙心， 修習菩提行。 若有見如來， 如是威神力， 當於最勝尊， 供養勿生疑。」
爾時，堅固幢菩薩承佛神力，普觀十方而說頌言：
「如來勝無比， 甚深不可說， 出過言語道， 清凈如虛空。 汝觀人師子， 自在神通力， 已離於分別， 而令分別見。 導師為開演， 甚深微妙法， 以是因緣故， 現此無比身。 此是大智慧， 諸佛所行處， 若欲了知者， 常應親近佛。 意業常清凈， 供養諸如來， 終無疲厭心， 能入于佛道。 具無盡功德， 堅住菩提心， 以是疑網除， 觀佛無厭足。 通達一切法， 是乃真佛子， 此人能了
【現代漢語翻譯】 現代漢語譯本 境界。 色身並非是佛，聲音也是如此， 也不離色和聲，才能見到佛的神通力量。 少有智慧的人不能瞭解，諸佛真實的境界， 只有長期修習清凈的善業，才能明白這個道理。 正覺沒有來處，去也沒有所從， 清凈微妙的色身，是由於神力而顯現。 在無量的世界中，示現如來的身形， 廣泛宣說微妙的佛法，他的內心沒有任何執著。 智慧沒有邊際，通達一切法， 普遍進入法界，示現自在的力量。 眾生和一切法，都通達無礙， 普遍顯現各種色相，遍佈於一切佛剎。 想要追求一切智慧，快速成就無上正覺， 應當以清凈微妙的心，修習菩提的修行。 如果有人見到如來，如此的威神力量， 應當對最殊勝的佛陀，供養而不要產生懷疑。
這時，堅固幢菩薩（菩薩名，意為具有堅定不移的幢幡的菩薩）承蒙佛的神力，普遍觀察十方而說偈頌：
如來殊勝無比，深奧不可言說， 超出言語的表達，清凈如同虛空。 你觀察人中獅子（佛的尊稱），自在的神通力量， 已經遠離了分別，卻能使人產生分別的見解。 導師（佛的尊稱）為我們開示，深奧微妙的佛法， 因為這個因緣，才顯現出這無比的身形。 這是大智慧，諸佛所行之處， 如果想要了解，應當常常親近佛。 意念行為常保持清凈，供養諸如來， 永遠沒有疲憊厭倦的心，才能進入佛道。 具足無盡的功德，堅定地安住于菩提心， 因此疑慮和迷惑消除，觀佛永不厭足。 通達一切法，才是真正的佛子， 這樣的人才能瞭解
【English Translation】 English version Realm. The physical body is not the Buddha, nor is sound, Yet, not apart from form and sound, can one see the Buddha's spiritual power. Those of little wisdom cannot know, the true realm of the Buddhas, Only through long cultivation of pure deeds, can one understand this. Right Enlightenment has no place of origin, nor does it depart from anywhere, The pure and wondrous form, is manifested through spiritual power. In countless worlds, the Tathagata's (Buddha's epithet) form is shown, Widely expounding the subtle Dharma (Buddhist teachings), his mind is without attachment. Wisdom is boundless, understanding all dharmas (phenomena), Universally entering the Dharma realm, manifesting the power of freedom. Sentient beings and all dharmas, are understood without obstruction, Universally manifesting various forms, pervading all Buddha-lands. If one seeks all wisdom, to quickly achieve unsurpassed enlightenment, One should cultivate the Bodhi (enlightenment) path with a pure and wondrous mind. If one sees the Tathagata, with such majestic spiritual power, One should make offerings to the most supreme one, without doubt.
At that time, the Bodhisattva (enlightenment being) Firm Banner, empowered by the Buddha's spiritual power, surveyed the ten directions and spoke in verse:
The Tathagata is supremely incomparable, profoundly indescribable, Transcending the path of words, pure like the void. You observe the Lion among men (an epithet for the Buddha), with his free spiritual power, Having already departed from discrimination, yet causing discriminatory views. The Guide (an epithet for the Buddha) expounds, the profound and subtle Dharma, Because of this cause and condition, this incomparable form is manifested. This is great wisdom, the place where Buddhas walk, If one wishes to understand, one should always draw near to the Buddha. May the actions of mind always be pure, making offerings to all Tathagatas, Never having a weary or厭倦 heart, one can enter the Buddha's path. Possessing endless merits, firmly abiding in the Bodhi mind, Thus, doubts and confusions are removed, viewing the Buddha without satiety. Penetrating all dharmas, is the true child of the Buddha, This person can understand
知， 諸佛自在力。 廣大智所說， 欲為諸法本， 應起勝希望， 志求無上覺。 若有尊敬佛， 念報于佛恩， 彼人終不離， 一切諸佛住。 何有智慧人， 于佛得見聞， 不修清凈愿， 履佛所行道？」
爾時，勇猛幢菩薩承佛神力，普觀十方而說頌言：
「譬如明凈眼， 因日睹眾色， 凈心亦復然， 佛力見如來。 如以精進力， 能盡海源底， 智力亦如是， 得見無量佛。 譬如良沃田， 所種必滋長， 如是凈心地， 出生諸佛法。 如人獲寶藏， 永離貧窮苦， 菩薩得佛法， 離垢心清凈。 譬如伽陀藥， 能消一切毒， 佛法亦如是， 滅諸煩惱患。 真實善知識， 如來所稱讚， 以彼威神故， 得聞諸佛法。 設於無數劫， 財寶施於佛， 不知佛實相， 此亦不名施。 無量眾色相， 莊嚴于佛身， 非於色相中， 而能見於佛。 如來等正覺， 寂然恒不動， 而能普現身， 遍滿十方界。 譬如虛空界， 不生亦不滅， 諸佛法如是， 畢竟無生滅。」
爾時，光明幢菩薩承佛神力，普觀十方而說頌言：
「人間及天上， 一切諸世界，
【現代漢語翻譯】 現代漢語譯本 應當知曉，諸佛擁有自在的力量。 以廣大的智慧所宣說，慾念是諸法的根本， 應當生起殊勝的希望，立志追求無上的覺悟。 如果有人尊敬佛陀，想要報答佛陀的恩德， 那麼這個人終將不會離開，一切諸佛的所在。 有智慧的人，如果能聽聞佛陀的教誨， 怎麼會不修習清凈的願望，踐行佛陀所走的道路呢？
這時，勇猛幢菩薩（Yongmengchuang Pusa）承蒙佛陀的神力，普遍觀察十方世界，並說頌道：
譬如明亮的眼睛，因為太陽的照耀而能看見各種顏色， 清凈的心也是這樣，依靠佛陀的力量才能見到如來。 如同以精進的力量，能夠探盡大海的源底， 智慧的力量也是如此，能夠見到無量的佛陀。 譬如肥沃的良田，所種植的必定會生長， 清凈的心地也是這樣，能夠生長出諸佛的法。 如同人獲得了寶藏，永遠脫離貧窮的痛苦， 菩薩得到了佛法，就能遠離污垢，內心清凈。 譬如伽陀藥（Gatuo Yao），能夠消除一切毒素， 佛法也是這樣，能夠滅除各種煩惱的困擾。 真實善良的知識，是如來所稱讚的， 因為他們的威神力，才能聽聞諸佛的法。 即使在無數劫的時間裡，用財寶佈施給佛陀， 如果不知道佛陀的真實相貌，這也不能稱為佈施。 用無量的各種色彩和形象，來莊嚴佛陀的身體， 但不是在這些色彩和形象中，就能見到佛陀。 如來等正覺（Rulai Dengzhengjue），寂靜恒常不動搖， 卻能普遍顯現身形，遍滿十方世界。 譬如虛空界，不生也不滅， 諸佛的法也是這樣，畢竟沒有生滅。
這時，光明幢菩薩（Guangmingchuang Pusa）承蒙佛陀的神力，普遍觀察十方世界，並說頌道：
人間以及天上，一切諸世界，
【English Translation】 English version It should be known that all Buddhas possess the power of self-mastery. As spoken by vast wisdom, desire is the root of all dharmas, One should arise with superior hope, aspiring to seek unsurpassed enlightenment. If there is someone who respects the Buddha, wishing to repay the Buddha's kindness, Then that person will ultimately not depart from the abode of all Buddhas. How can a wise person, upon hearing the teachings of the Buddha, Not cultivate pure vows and walk the path that the Buddha has walked?
At that time, the Bodhisattva Yongmengchuang (Valiant Banner Bodhisattva) received the Buddha's divine power, universally observed the ten directions, and spoke in verse:
Just as clear eyes, due to the sun's light, can see various colors, So too, a pure mind, through the Buddha's power, can see the Tathagata (Rulai). Like using diligent effort to reach the bottom of the ocean, The power of wisdom is also like this, able to see countless Buddhas. Like fertile fields, what is planted will surely grow, So too, a pure mind-ground can give rise to the Buddhas' Dharma. Like a person who obtains a treasure, forever escaping the suffering of poverty, A Bodhisattva who obtains the Buddha's Dharma, can be free from defilements and have a pure mind. Like the Gatuo medicine (a kind of medicine), which can eliminate all poisons, The Buddha's Dharma is also like this, able to extinguish all afflictions and troubles. True and virtuous teachers are praised by the Tathagata, Because of their majestic power, one can hear the Buddhas' Dharma. Even if one were to give treasures to the Buddha for countless eons, If one does not know the true form of the Buddha, this cannot be called giving. Using countless colors and forms to adorn the Buddha's body, It is not through these colors and forms that one can see the Buddha. The Tathagata, the Perfectly Enlightened One (Rulai Dengzhengjue), is still and unmoving, Yet can universally manifest forms, filling the ten directions. Like the realm of space, which neither arises nor ceases, The Buddhas' Dharma is also like this, ultimately without arising or ceasing.
At that time, the Bodhisattva Guangmingchuang (Luminous Banner Bodhisattva) received the Buddha's divine power, universally observed the ten directions, and spoke in verse:
In the human realm and in the heavens, in all the worlds,
普見於如來， 清凈妙色身。 譬如一心力， 能生種種心， 如是一佛身， 普現一切佛。 菩提無二法， 亦復無諸相， 而於二法中， 現相莊嚴身。 了法性空寂， 如幻而生起， 所行無有盡， 導師如是現。 三世一切佛， 法身悉清凈， 隨其所應化， 普現妙色身。 如來不念言， 我作如是身， 自然而示現， 未嘗起分別。 法界無差別， 亦無所依止， 而於世間中， 示現無量身。 佛身非變化， 亦復非非化， 于無化法中， 示有變化形。 正覺不可量， 法界虛空等， 深廣無涯底， 言語道悉絕。 如來善通達， 一切處行道， 法界眾國土， 所往皆無礙。」
爾時，智幢菩薩承佛神力，普觀十方而說頌言：
「若人能信受， 一切智無礙， 修習菩提行， 其心不可量。 一切國土中， 普現無量身， 而身不在處， 亦不住於法。 一一諸如來， 神力示現身， 不可思議劫， 算數莫能盡。 三世諸眾生， 悉可知其數， 如來所示現， 其數不可得。 或時示一二， 乃至無量身， 普現十方剎， 其實無二種。 譬如凈滿月， 普
【現代漢語翻譯】 現代漢語譯本 普遍見到如來（Tathagata），其清凈而美妙的色身。 譬如一個人的心力，能生出種種不同的心念， 同樣，一個佛陀的身軀，能普遍顯現為一切佛陀。 菩提（Bodhi，覺悟）的真諦沒有二元對立，也沒有任何表象， 但在二元對立的現象中，卻能顯現出莊嚴的身相。 了悟到諸法（Dharma）的本性是空寂的，如同幻象般生起， 所行的道沒有窮盡，導師（Buddha）就是這樣顯現的。 過去、現在、未來一切諸佛，他們的法身（Dharmakaya）都是清凈的， 隨著所應教化的對象，普遍顯現出美妙的色身。 如來（Tathagata）不會想『我創造了這樣的身相』， 而是自然而然地示現，從未產生分別心。 法界（Dharmadhatu）沒有差別，也沒有任何依止之處， 但在世間之中，卻能示現出無量的身相。 佛陀的身相不是變化而來，也不是非變化而來， 在沒有變化之法中，卻能示現有變化的形相。 正覺（Samyak-sambodhi）的境界不可衡量，如同法界和虛空一樣廣大， 深廣無邊無際，言語道斷，無法用言語表達。 如來（Tathagata）善於通達一切，在一切處行道， 在法界中的各個國土，所到之處都沒有障礙。 這時，智幢菩薩（Jñānaketu Bodhisattva）承蒙佛陀的神力，普遍觀察十方世界，並說頌道： 『如果有人能信受一切智（Sarvajña）的無礙， 修習菩提（Bodhi）之道，他的心量是不可測量的。 在一切國土中，普遍顯現無量的身相， 但身相不在任何地方，也不執著于任何法。 每一位如來（Tathagata），都以神力示現身相， 即使經過不可思議的劫數，也無法用算數窮盡。 三世一切眾生的數量，都可以知道， 但如來（Tathagata）所示現的身相數量，卻無法得知。 有時示現一兩個身相，乃至無量的身相， 普遍顯現在十方世界，但其實沒有兩種不同的本質。 譬如清凈圓滿的月亮，普遍
【English Translation】 English version Universally seen is the Tathagata (如來), with his pure and wondrous form body. It is like the power of one mind, which can generate various thoughts, Similarly, one Buddha's body can universally manifest as all Buddhas. The truth of Bodhi (菩提, enlightenment) has no duality, nor any appearances, Yet, within the duality of phenomena, it can manifest a majestic form. Understanding that the nature of all Dharmas (諸法, phenomena) is empty and still, arising like illusions, The path that is walked has no end, and the guide (Buddha) appears in this way. All Buddhas of the past, present, and future, their Dharmakaya (法身, Dharma body) is pure, According to the beings to be taught, they universally manifest wondrous form bodies. The Tathagata (如來) does not think, 'I create this form,' But naturally manifests, never giving rise to discrimination. The Dharmadhatu (法界, Dharma realm) has no differences, nor any place to rely on, Yet, within the world, it can manifest countless forms. The Buddha's form is not a transformation, nor is it not a transformation, In the absence of transformation, it shows forms that appear to be transformations. The realm of Samyak-sambodhi (正覺, perfect enlightenment) is immeasurable, as vast as the Dharmadhatu and space, Profound and boundless, beyond the reach of words and language. The Tathagata (如來) is skilled in understanding all, walking the path in all places, In all lands of the Dharmadhatu, there are no obstacles to where he goes. At that time, Jñānaketu Bodhisattva (智幢菩薩), empowered by the Buddha's divine power, observed the ten directions and spoke in verse: 'If one can believe in the unobstructedness of Sarvajña (一切智, omniscience), And cultivate the path of Bodhi (菩提), their mind is immeasurable. In all lands, countless forms are universally manifested, But the form is not in any place, nor does it abide in any Dharma. Each Tathagata (如來), through divine power, manifests forms, Even after countless inconceivable kalpas, the number cannot be exhausted by calculation. The number of all beings in the three times can be known, But the number of forms manifested by the Tathagata (如來) cannot be obtained. Sometimes one or two forms are shown, or even countless forms, Universally manifested in the ten directions, but in reality, there is no duality. It is like the pure and full moon, universally
現一切水， 影像雖無量， 本月未曾二。 如是無礙智， 成就等正覺， 普現一切剎， 佛體亦無二。 非一亦非二， 亦復非無量， 隨其所應化， 示現無量身。 佛身非過去， 亦復非未來， 一念現出生， 成道及涅槃。 如幻所作色， 無生亦無起， 佛身亦如是， 示現無有生。」
爾時，寶幢菩薩承佛神力，普觀十方而說頌言：
「佛身無有量， 能示有量身， 隨其所應睹， 導師如是現。 佛身無處所， 充滿一切處， 如空無邊際， 如是難思議。 非心所行處， 心不于中起， 諸佛境界中， 畢竟無生滅。 如翳眼所睹， 非內亦非外， 世間見諸佛， 應知亦如是。 饒益眾生故， 如來出世間， 眾生見有出， 而實無興世。 不可以國土， 晝夜而見佛， 歲月一剎那， 當知悉如是。 眾生如是說， 某日佛成道， 如來得菩提， 實不繫于日。 如來離分別， 非世超諸數， 三世諸導師， 出現皆如是。 譬如凈日輪， 不與昏夜合， 而說某日夜， 諸佛法如是。 三世一切劫， 不與如來合， 而說三世佛， 導師法如是。」
【現代漢語翻譯】 現代漢語譯本 就像所有水中的月亮倒影，雖然數量無量，但月亮的本體只有一個，從未分離。 同樣的，無礙的智慧成就了等正覺（無上正等正覺，指佛的智慧），能普遍顯現在一切佛土，佛的本體也是獨一無二的。 佛的本體既不是單一的，也不是兩個，也不是無量的，而是隨著所應教化的對象，示現出無量的化身。 佛身不屬於過去，也不屬於未來，而是在一念之間顯現出生，成就佛道以及進入涅槃（佛教修行者所追求的最高境界）。 如同幻術所變現的色相，沒有真正的生起，也沒有真正的消滅，佛身也是如此，示現出來，但實際上沒有真正的生滅。
這時，寶幢菩薩（菩薩名，象徵智慧和莊嚴）承蒙佛的神力加持，普遍觀察十方世界，然後以偈頌的形式說道：
佛身沒有固定的量，卻能示現有量的身形，隨著眾生所能見到的，導師（指佛）就如此顯現。 佛身沒有固定的處所，卻充滿一切處所，如同虛空沒有邊際一樣，如此難以思議。 佛的境界不是心所能到達的地方，心念無法在其中生起，諸佛的境界中，畢竟沒有生滅。 如同眼睛有翳的人所見到的，既不在內，也不在外，世間眾生所見到的諸佛，應當知道也是如此。 爲了饒益眾生，如來（佛的稱號）才出現在世間，眾生看到佛的出現，但實際上佛並沒有真正的興起於世。 不能以國土、晝夜來衡量佛的顯現，歲月和剎那（極短的時間單位）也是如此，應當知道都是一樣的道理。 眾生說，某日佛成道，如來獲得菩提（覺悟的智慧），實際上佛的成道並不繫於特定的日子。 如來遠離分別，超越世俗的計數，過去、現在、未來三世的導師，他們的出現都是如此。 譬如清凈的太陽，不會與昏暗的夜晚結合，但人們卻說某日某夜，諸佛的法也是如此。 過去、現在、未來三世的一切劫（極長的時間單位），不會與如來結合，但人們卻說三世諸佛，導師的法就是如此。
【English Translation】 English version Like the reflections of the moon in all waters, though countless in number, the original moon is one and never separate. Similarly, unobstructed wisdom achieves Samyak-sambodhi (perfect enlightenment, referring to the wisdom of the Buddha), universally manifesting in all Buddha-lands, and the essence of the Buddha is also unique. The Buddha's essence is neither one, nor two, nor countless, but according to the beings to be taught, it manifests countless forms. The Buddha's body does not belong to the past, nor to the future, but appears in a single moment, achieving Buddhahood and entering Nirvana (the ultimate state of liberation in Buddhism). Like the forms created by illusion, which have no real birth or arising, the Buddha's body is also like this, appearing but without real birth or death.
At that time, Bodhisattva Baotong (a Bodhisattva name, symbolizing wisdom and solemnity), empowered by the Buddha's divine power, observed the ten directions and spoke in verses:
The Buddha's body has no fixed measure, yet it can manifest bodies with measure. According to what beings can see, the Teacher (referring to the Buddha) appears in this way. The Buddha's body has no fixed location, yet it fills all places, like the boundless void, so inconceivable. The Buddha's realm is not a place where the mind can reach, and thoughts cannot arise within it. In the realm of all Buddhas, there is ultimately no birth or death. Like what is seen by a person with impaired vision, which is neither inside nor outside, the way beings in the world see the Buddhas should be understood in the same way. For the benefit of sentient beings, the Tathagata (an epithet of the Buddha) appears in the world. Beings see the Buddha's appearance, but in reality, the Buddha does not truly arise in the world. The appearance of the Buddha cannot be measured by countries, day or night. Years and moments (extremely short units of time) are also the same. It should be understood that they all follow the same principle. Beings say that the Buddha attained enlightenment on a certain day, and the Tathagata attained Bodhi (enlightened wisdom), but in reality, the Buddha's enlightenment is not tied to a specific day. The Tathagata is free from discrimination and transcends worldly calculations. The teachers of the past, present, and future, their appearances are all like this. For example, the pure sun does not combine with the darkness of night, but people speak of a certain day and night. The Dharma of the Buddhas is like this. All kalpas (extremely long units of time) of the past, present, and future do not combine with the Tathagata, but people speak of the Buddhas of the three times. The Teacher's Dharma is like this.
爾時，精進幢菩薩承佛神力，普觀十方而說頌言：
「一切諸導師， 身同義亦然， 普於十方剎， 隨應種種現。 汝觀牟尼尊， 所作甚奇特， 充滿於法界， 一切悉無餘。 佛身不在內， 亦復不在外， 神力故顯現， 導師法如是。 隨諸眾生類， 先世所集業， 如是種種身， 示現各不同。 諸佛身如是， 無量不可數， 唯除大覺尊， 無有能思議。 如以我難思， 心業莫能取， 佛難思亦爾， 非心業所現。 如剎不可思， 而見凈莊嚴， 佛難思亦爾， 妙相無不現。 譬如一切法， 眾緣故生起， 見佛亦復然， 必假眾善業。 譬如隨意珠， 能滿眾生心， 諸佛法如是， 悉滿一切愿。 無量國土中， 導師興於世， 隨其願力故， 普應於十方。」
爾時，離垢幢菩薩承佛神力，普觀十方而說頌言：
「如來大智光， 普凈諸世間， 世間既凈已， 開示諸佛法。 設有人慾見， 眾生數等佛， 靡不應其心， 而實無來處。 以佛為境界， 專念而不息， 此人得見佛， 其數與心等。 成就白凈法， 具足諸功德， 彼於一切智， 專念心不捨。
【現代漢語翻譯】 現代漢語譯本 當時，精進幢菩薩（Vīryadhvaja Bodhisattva）承蒙佛陀的神力加持，普遍觀察十方世界，並以偈頌說道： 『一切諸位導師（Buddha），他們的身形和所代表的意義都是相同的，普遍在十方世界，隨著不同的情況顯現出各種不同的形象。 你看看牟尼尊（Muni，釋迦牟尼佛的尊稱），他所展現的作為是多麼的奇特，充滿了整個法界（Dharmadhātu），沒有絲毫遺漏。 佛陀的身體既不在內部，也不在外部，而是通過神力顯現出來，導師的法則是這樣的。 隨著各種眾生的類別，以及他們前世所積累的業力，佛陀會示現出各種不同的身形，各不相同。 諸佛的身形就是這樣，數量無量，不可計數，只有大覺尊（Mahābodhi，指佛陀）才能理解，無法用思維來衡量。 就像我的存在難以思議，心識的活動也無法把握，佛陀的難以思議也是如此，不是心識活動所能顯現的。 就像佛剎（Buddhakṣetra，佛的國土）的不可思議，卻能看到清凈莊嚴，佛陀的不可思議也是如此，美妙的相好無不顯現。 譬如一切法，都是因為各種因緣和合而生起，見到佛陀也是如此，必定要依靠各種善業。 譬如如意寶珠，能夠滿足眾生的心願，諸佛的法則也是這樣，能夠滿足一切願望。 在無量的國土中，導師（Buddha）出現於世，隨著他們各自的願力，普遍應化於十方世界。』 當時，離垢幢菩薩（Vimaladhvaja Bodhisattva）承蒙佛陀的神力加持，普遍觀察十方世界，並以偈頌說道： 『如來（Tathāgata，佛的稱號）的大智慧之光，普遍凈化各個世間，世間被凈化之後，就開示諸佛的教法。 假設有人想要見到，和眾生數量一樣多的佛陀，佛陀都會應其心願，但實際上佛陀並沒有來處。 如果以佛陀為境界，專心念佛而不停止，這個人就能見到佛陀，其數量和他的心念一樣多。 如果成就清凈的法，具足各種功德，那麼他對於一切智（Sarvajñā，佛的智慧），就會專心念佛而不捨棄。
【English Translation】 English version At that time, Vīryadhvaja Bodhisattva, empowered by the Buddha's spiritual might, surveyed the ten directions and spoke in verse: 'All the guides (Buddhas), their forms and meanings are the same, universally appearing in the ten directions, manifesting in various ways according to circumstances. Behold Muni (a title for Shakyamuni Buddha), the wonders he performs, filling the entire Dharmadhātu (realm of reality), with nothing left out. The Buddha's body is neither within nor without, but appears through spiritual power; such is the Dharma of the guide. According to the various kinds of beings and the karma they have accumulated in past lives, various forms are shown, each different. Such are the forms of the Buddhas, countless and immeasurable; only the Mahābodhi (Greatly Awakened One, referring to the Buddha) can comprehend, beyond the grasp of thought. Just as my own existence is inconceivable, and the workings of the mind cannot be grasped, so too is the Buddha's inconceivability, not manifested by the workings of the mind. Just as the Buddhakṣetra (Buddha-field) is inconceivable, yet seen as pure and adorned, so too is the Buddha's inconceivability, with all wondrous marks manifested. Just as all dharmas arise from various causes and conditions, so too is seeing the Buddha, which must rely on various good deeds. Like a wish-fulfilling jewel that can satisfy the minds of beings, so too is the Dharma of the Buddhas, fulfilling all wishes. In immeasurable lands, guides (Buddhas) appear in the world, and according to their vows, they universally respond in the ten directions.' At that time, Vimaladhvaja Bodhisattva, empowered by the Buddha's spiritual might, surveyed the ten directions and spoke in verse: 'The great wisdom light of the Tathāgata (Buddha), universally purifies all worlds; having purified the worlds, he reveals the Dharma of the Buddhas. If someone wishes to see as many Buddhas as there are beings, the Buddhas will respond to their minds, but in reality, the Buddhas have no place of origin. If one takes the Buddha as their object, focusing their mind without ceasing, that person will see Buddhas, as many as their thoughts. If one achieves pure Dharma, possessing all merits, then towards the Sarvajñā (all-knowing wisdom of the Buddha), they will focus their mind without abandoning it.'
導師為眾生， 如應演說法， 隨於可化處， 普現最勝身。 佛身及世間， 一切皆無我， 悟此成正覺， 復為眾生說。 一切人師子， 無量自在力， 示現念等身， 其身各不同。 世間如是身， 諸佛身亦然， 了知其自性， 是則說名佛。 如來普知見， 明瞭一切法， 佛法及菩提， 二俱不可得。 導師無來去， 亦復無所住， 遠離諸顛倒， 是名等正覺。」
爾時，星宿幢菩薩承佛神力，普觀十方而說頌言：
「如來無所住， 普住一切剎， 一切土皆往， 一切處咸見。 佛隨眾生心， 普現一切身， 成道轉法輪， 及以般涅槃。 諸佛不思議， 誰能思議佛？ 誰能見正覺？ 誰能現最勝？ 一切法皆如， 諸佛境亦然， 乃至無一法， 如中有生滅。 眾生妄分別， 是佛是世界； 了達法性者， 無佛無世界。 如來普現前， 令眾生信喜， 佛體不可得， 彼亦無所見。 若能於世間， 遠離一切著， 無礙心歡喜， 於法得開悟。 神力之所現， 即此說名佛， 三世一切時， 求悉無所有。 若能如是知， 心意及諸法， 一切悉知見，
【現代漢語翻譯】 現代漢語譯本 導師爲了引導眾生，會根據他們的情況宣說佛法，在適合教化的地方，普遍示現最殊勝的身體。 佛陀的身體和世間的一切，都沒有『我』（獨立存在的實體），領悟到這一點才能成就正覺，然後為眾生宣說。 一切人中的獅子（指佛陀），擁有無量的自在力量，示現出種種不同的身體，這些身體各不相同。 世間的身體是這樣，諸佛的身體也是這樣，瞭解它們的自性，就稱為佛。 如來普遍知曉一切，明瞭一切法，佛法和菩提（覺悟）這兩者都是不可執著的。 導師沒有來去，也沒有停留之處，遠離一切顛倒妄想，這就稱為等正覺（無上正等正覺）。
當時，星宿幢菩薩（菩薩名）憑藉佛陀的神力，觀察十方世界，說了以下偈頌：
如來沒有固定的住所，卻普遍住在一切佛土，去往一切國土，在一切地方都能被看見。 佛陀隨著眾生的心念，普遍示現一切身體，成就佛道，轉法輪（宣說佛法），以及進入涅槃（寂滅）。 諸佛的境界不可思議，誰能思議佛呢？誰能見到正覺？誰能示現最殊勝的境界呢？ 一切法都是如如不動的，諸佛的境界也是這樣，乃至沒有一法，在如如不動中會有生滅。 眾生虛妄分別，認為有佛和世界；了解法性的人，知道沒有佛也沒有世界。 如來普遍顯現在眾生面前，使眾生生起信心和歡喜，但佛的本體是不可得的，他們也沒有真正見到佛。 如果能在世間，遠離一切執著，內心無礙而歡喜，就能在佛法上得到開悟。 神力所顯現的，就稱為佛，過去、現在、未來一切時，去尋求佛都是找不到的。 如果能這樣瞭解，心意和一切法，就能完全知曉和看見，
【English Translation】 English version The Teacher, for the sake of sentient beings, expounds the Dharma according to their needs, universally manifesting the most excellent body in places suitable for transformation. The Buddha's body and everything in the world are without a 'self' (an independent entity); realizing this is to attain perfect enlightenment, and then to preach to sentient beings. All the lions among humans (referring to the Buddhas), possess immeasurable power of freedom, manifesting various different bodies, each of which is different. The bodies of the world are like this, and the bodies of all Buddhas are also like this; understanding their self-nature is what is called a Buddha. The Tathagata (Buddha) universally knows and sees all, understands all dharmas (teachings), and both the Buddha's teachings and Bodhi (enlightenment) are not to be grasped. The Teacher has no coming or going, nor any place of dwelling, being far from all inversions and delusions; this is called Samyak-sambuddha (perfect and complete enlightenment).
At that time, the Bodhisattva Constellation Banner (a Bodhisattva's name), relying on the Buddha's divine power, observed the ten directions and spoke the following verses:
The Tathagata has no fixed abode, yet universally dwells in all Buddha lands, goes to all lands, and can be seen in all places. The Buddha, following the minds of sentient beings, universally manifests all bodies, attains Buddhahood, turns the Dharma wheel (preaches the Dharma), and enters Nirvana (extinction). The realms of the Buddhas are inconceivable; who can conceive of a Buddha? Who can see perfect enlightenment? Who can manifest the most excellent realm? All dharmas are suchness (unchanging), and the realms of the Buddhas are also like this; there is not even one dharma that has arising and ceasing within suchness. Sentient beings falsely discriminate, thinking there is a Buddha and a world; those who understand the nature of dharmas know there is neither Buddha nor world. The Tathagata universally appears before sentient beings, causing them to generate faith and joy, but the Buddha's essence is unattainable, and they have not truly seen the Buddha. If one can, in the world, be free from all attachments, with an unobstructed and joyful mind, one can attain enlightenment in the Dharma. That which is manifested by divine power is called a Buddha; in all times of the past, present, and future, seeking a Buddha is to find nothing. If one can understand in this way, the mind and all dharmas, one can completely know and see,
疾得成如來。 言語中顯示， 一切佛自在， 正覺超語言， 假以語言說。」
爾時，法幢菩薩承佛神力，普觀十方而說頌言：
「寧可恒具受， 一切世間苦， 終不遠如來， 不睹自在力。 若有諸眾生， 未發菩提心， 一得聞佛名， 決定成菩提。 若有智慧人， 一念發道心， 必成無上尊， 慎莫生疑惑。 如來自在力， 無量劫難遇， 若生一念信， 速登無上道。 設於唸唸中， 供養無量佛， 未知真實法， 不名為供養。 若聞如是法， 諸佛從此生， 雖經無量苦， 不捨菩提行。 一聞大智慧， 諸佛所入法， 普於法界中， 成三世導師。 雖盡未來際， 遍游諸佛剎， 不求此妙法， 終不成菩提。 眾生無始來， 生死久流轉， 不了真實法， 諸佛故興世。 諸法不可壞， 亦無能壞者， 自在大光明， 普示於世間。」
十回向品第二十五之一
爾時，金剛幢菩薩承佛神力，入菩薩智光三昧。入是三昧已，十方各過十萬佛剎微塵數世界外，有十萬佛剎微塵數諸佛，皆同一號，號：金剛幢，而現其前，咸稱贊言：「善哉！善哉！善男子！乃能入此菩薩智光三
【現代漢語翻譯】 現代漢語譯本 迅速成就如來（Tathagata，佛的稱號）。 在言語中顯示，一切佛都自在， 真正的覺悟超越語言，只是借用語言來表達。
這時，法幢菩薩（Dharma-dhvaja Bodhisattva）承蒙佛的神力，普遍觀察十方世界，並說頌道：
『寧願恒常承受，世間一切的苦難， 終究不遠離如來，不失去見證其自在神力的機會。 如果有眾生，尚未發起菩提心（bodhicitta，覺悟之心）， 一旦聽聞佛的名號，必定成就菩提。 如果有智慧的人，一念之間發起道心（求道之心）， 必定成就無上尊（至高無上的覺悟者），切莫產生疑惑。 如來的自在神力，經過無量劫都難以遇到， 如果生起一念的信心，就能迅速登上無上之道。 即使在每一個念頭中，都供養無量諸佛， 如果不知道真實的佛法，也不能稱之為供養。 如果聽聞這樣的佛法，諸佛都是由此而生， 即使經歷無量的苦難，也不捨棄菩提的修行。 一旦聽聞大智慧，諸佛所進入的法門， 普遍在法界中，成為三世的導師。 即使窮盡未來際，遍游所有的佛剎（buddha-ksetra，佛的國土）， 如果不尋求這微妙的佛法，終究不能成就菩提。 眾生從無始以來，在生死中長久流轉， 因為不瞭解真實的佛法，所以諸佛才出現於世。 一切法都不可毀壞，也沒有能夠毀壞它們的， 自在的大光明，普遍地顯示於世間。』
十回向品第二十五之一
這時，金剛幢菩薩（Vajra-dhvaja Bodhisattva）承蒙佛的神力，進入菩薩智光三昧（Bodhisattva-jnana-prabha-samadhi，菩薩智慧光明禪定）。進入此三昧后，在十方各超過十萬佛剎微塵數的世界之外，有十萬佛剎微塵數諸佛，都具有相同的名號，號為：金剛幢，顯現在他的面前，都稱讚說：『善哉！善哉！善男子！你竟然能夠進入這菩薩智光三昧！』
【English Translation】 English version Quickly attain Tathagata (the title of a Buddha). Showing in speech, all Buddhas are at ease, True enlightenment transcends language, it is only expressed through language.
At that time, Dharma-dhvaja Bodhisattva, empowered by the Buddha's spiritual power, universally observed the ten directions and spoke in verse:
'Rather constantly endure, all the sufferings of the world, Than ever be far from the Tathagata, and not witness his power of ease. If there are sentient beings, who have not yet generated the bodhicitta (the mind of enlightenment), Once they hear the name of the Buddha, they will surely attain Bodhi. If there are wise people, who in a single thought generate the mind of the path (the mind seeking the path), They will surely become the Supreme One (the highest enlightened being), do not harbor doubts. The Tathagata's power of ease, is difficult to encounter even after countless kalpas (eons), If one generates a single thought of faith, one will quickly ascend to the supreme path. Even if in every thought, one makes offerings to countless Buddhas, If one does not know the true Dharma, it cannot be called an offering. If one hears such Dharma, from which all Buddhas arise, Even if one experiences countless sufferings, one will not abandon the practice of Bodhi. Once one hears the great wisdom, the Dharma entered by all Buddhas, Universally in the Dharma realm, one becomes the teacher of the three times. Even if one exhausts the future, traveling through all Buddha-ksetras (Buddha-lands), If one does not seek this wondrous Dharma, one will never attain Bodhi. Sentient beings from beginningless time, have long transmigrated in birth and death, Because they do not understand the true Dharma, the Buddhas appear in the world. All dharmas are indestructible, and there is no one who can destroy them, The great light of ease, is universally shown to the world.'
Chapter Twenty-Five, Part One of the Ten Dedications
At that time, Vajra-dhvaja Bodhisattva, empowered by the Buddha's spiritual power, entered the Bodhisattva-jnana-prabha-samadhi (the samadhi of the light of Bodhisattva's wisdom). Having entered this samadhi, beyond ten times ten thousand Buddha-ksetras dust-mote worlds in each of the ten directions, there were ten times ten thousand Buddha-ksetras dust-mote Buddhas, all with the same name, named: Vajra-dhvaja, appearing before him, all praising him, saying: 'Excellent! Excellent! Good man! You are able to enter this Bodhisattva-jnana-prabha-samadhi!'
昧。善男子！此是十方各十萬佛剎微塵數諸佛神力共加於汝，亦是毗盧遮那如來往昔願力、威神之力，及由汝智慧清凈故，諸菩薩善根增勝故，令汝入是三昧而演說法；為令諸菩薩得清凈無畏故，具無礙辯才故，入無礙智地故，住一切智大心故，成就無盡善根故，滿足無礙白法故，入于普門法界故，現一切佛神力故，前際念智不斷故，得一切佛護持諸根故，以無量門廣說眾法故，聞悉解了受持不忘故，攝諸菩薩一切善根故，成辦出世助道故，不斷一切智智故，開發大愿故，解釋實義故，了知法界故，令諸菩薩皆悉歡喜故，修一切佛平等善根故，護持一切如來種性故，所謂：演說諸菩薩十回向。佛子！汝當承佛威神之力而演此法，得佛護念故，安住佛家故，增益出世功德故，得陀羅尼光明故，入無障礙佛法故，大光普照法界故，集無過失凈法故，住廣大智境界故，得無障礙法光故。」
爾時，諸佛即與金剛幢菩薩無量智慧，與無留礙辯，與分別句義善方便，與無礙法光明，與如來平等身，與無量差別凈音聲，與菩薩不思議善觀察三昧，與不可沮壞一切善根迴向智，與觀察一切法成就巧方便，與一切處說一切法無斷辯。何以故？入此三昧善根力故。
爾時，諸佛各以右手摩金剛幢菩薩頂。金剛幢菩薩得摩頂已
【現代漢語翻譯】 現代漢語譯本： 『善男子！這是十方各十萬佛剎微塵數（形容極多）諸佛的神力共同加持於你，也是毗盧遮那如來（宇宙根本佛）往昔的願力、威神之力，以及由於你的智慧清凈，諸菩薩的善根增長殊勝，才使你進入這種三昧（禪定）而演說佛法；爲了使諸菩薩得到清凈無畏，具備無礙的辯才，進入無礙的智慧境界，安住於一切智的大心，成就無盡的善根，圓滿無礙的清凈佛法，進入普門法界（普遍的真理世界），顯現一切佛的神力，前際（過去）的念智不斷絕，得到一切佛的護持諸根，以無量法門廣泛宣說佛法，聽聞后都能理解、接受、持守而不忘失，攝取諸菩薩的一切善根，成就出世的助道，不斷絕一切智智（佛的智慧），開發大愿，解釋真實的意義，了知法界，使諸菩薩都歡喜，修習一切佛平等的善根，護持一切如來的種性，這就是：演說諸菩薩的十回向。佛子！你應當承佛的威神之力而演說此法，得到佛的護念，安住于佛的家中，增益出世的功德，得到陀羅尼（總持）光明，進入無障礙的佛法，大光明普遍照耀法界，聚集沒有過失的清凈佛法，安住于廣大的智慧境界，得到無障礙的法光。』
那時，諸佛即刻給予金剛幢菩薩無量的智慧，給予無滯礙的辯才，給予分別句義的善巧方便，給予無礙的法光明，給予如來平等的身體，給予無量差別清凈的聲音，給予菩薩不可思議的善觀察三昧，給予不可破壞的一切善根迴向智，給予觀察一切法成就的巧妙方便，給予在一切處說一切法無間斷的辯才。為什麼呢？因為進入這種三昧的善根力量的緣故。
那時，諸佛各自用右手摩金剛幢菩薩的頭頂。金剛幢菩薩得到摩頂后
【English Translation】 English version: 'Good man! This is the combined divine power of countless Buddhas, as many as the dust particles in ten directions of a hundred thousand Buddha-lands each, added to you. It is also due to the past vows and majestic power of Vairocana Tathagata (the fundamental Buddha of the universe), and because of your pure wisdom and the increased excellence of the good roots of all Bodhisattvas, that you are able to enter this Samadhi (meditative state) and expound the Dharma. This is to enable all Bodhisattvas to attain purity and fearlessness, to possess unobstructed eloquence, to enter the realm of unobstructed wisdom, to abide in the great mind of all-knowing wisdom, to accomplish endless good roots, to fulfill unobstructed pure Dharma, to enter the universal Dharma realm, to manifest the divine power of all Buddhas, to have the wisdom of past thoughts uninterrupted, to receive the protection of all Buddhas for their faculties, to widely expound the Dharma through countless methods, to understand, accept, uphold, and not forget what they hear, to gather all the good roots of all Bodhisattvas, to accomplish the path of liberation, to not interrupt the wisdom of all-knowing, to develop great vows, to explain the true meaning, to understand the Dharma realm, to make all Bodhisattvas rejoice, to cultivate the equal good roots of all Buddhas, and to protect the lineage of all Tathagatas. This is what is meant by: expounding the ten dedications of all Bodhisattvas. Disciple of the Buddha! You should expound this Dharma by relying on the majestic power of the Buddha, receive the Buddha's protection, abide in the Buddha's family, increase the merits of liberation, receive the light of Dharani (mantra), enter the unobstructed Buddha Dharma, have great light universally illuminate the Dharma realm, gather pure Dharma without fault, abide in the realm of vast wisdom, and receive the unobstructed light of Dharma.'
At that time, the Buddhas immediately bestowed upon Vajradhvaja Bodhisattva immeasurable wisdom, unobstructed eloquence, skillful means to distinguish the meaning of phrases, unobstructed light of Dharma, the equal body of the Tathagata, immeasurable and distinct pure sounds, the inconceivable Samadhi of good observation of the Bodhisattvas, the indestructible wisdom of dedicating all good roots, the skillful means to observe the accomplishment of all Dharmas, and the uninterrupted eloquence to speak all Dharmas in all places. Why is this so? It is because of the power of the good roots of entering this Samadhi.
At that time, each of the Buddhas stroked the crown of Vajradhvaja Bodhisattva's head with their right hand. After Vajradhvaja Bodhisattva received the stroking of his head,
，即從定起，告諸菩薩言：
「佛子！菩薩摩訶薩有不可思議大愿充滿法界，普能救護一切眾生，所謂：修學去、來、現在一切佛迴向。佛子！菩薩摩訶薩迴向有幾種？佛子！菩薩摩訶薩迴向有十種，三世諸佛咸共演說。何等為十？一者救護一切眾生離眾生相迴向，二者不壞迴向，三者等一切諸佛迴向，四者至一切處迴向，五者無盡功德藏迴向，六者入一切平等善根迴向，七者等隨順一切眾生迴向，八者真如相迴向，九者無縛無著解脫迴向，十者入法界無量回向。佛子！是為菩薩摩訶薩十種迴向，過去、未來、現在諸佛，已說、當說、今說。
「佛子！云何為菩薩摩訶薩救護一切眾生離眾生相迴向？
「佛子！此菩薩摩訶薩行檀波羅蜜，凈尸波羅蜜，修羼提波羅蜜，起精進波羅蜜，入禪波羅蜜，住般若波羅蜜，大慈、大悲、大喜、大舍，修如是等無量善根。修善根時，作是念言：『愿此善根普能饒益一切眾生，皆使清凈，至於究竟，永離地獄、餓鬼、畜生、閻羅王等無量苦惱。』菩薩摩訶薩種善根時，以己善根如是迴向：『我當爲一切眾生作舍，令免一切諸苦事故；為一切眾生作護，悉令解脫諸煩惱故；為一切眾生作歸，皆令得離諸怖畏故；為一切眾生作趣，令得至於一切智故；為一切眾生作安，
令得究竟安隱處故；為一切眾生作明，令得智光滅癡暗故；為一切眾生作炬，破彼一切無明闇故；為一切眾生作燈，令住究竟清凈處故；為一切眾生作導師，引其令入真實法故；為一切眾生作大導師，與其無礙大智慧故。』佛子！菩薩摩訶薩以諸善根如是迴向，平等饒益一切眾生，究竟皆令得一切智。
「佛子！菩薩摩訶薩于非親友守護迴向，與其親友等無差別。何以故？菩薩摩訶薩入一切法平等性故，不于眾生而起一念非親友想。設有眾生於菩薩所起怨害心，菩薩亦以慈眼視之，終無恚怒。普為眾生作善知識，演說正法，令其修習。譬如大海，一切眾毒不能變壞。菩薩亦爾，一切愚蒙、無有智慧、不知恩德、瞋很頑毒、憍慢自大、其心盲瞽、不識善法……如是等類諸惡眾生，種種逼惱，無能動亂。譬如日天子出現世間，不以生盲不見故，隱而不現；又復不以乾闥婆城、阿修羅手、閻浮提樹、崇巖、邃谷、塵霧、煙雲……如是等物之所覆障故，隱而不現；亦復不以時節變改故，隱而不現。菩薩摩訶薩亦復如是，有大福德，其心深廣，正念觀察，無有退屈；為欲究竟功德智慧，于上勝法心生志欲；法光普照，見一切義；于諸法門，智慧自在；常為利益一切眾生而修善法，曾不誤起舍眾生心；不以眾生其性弊惡、邪
【現代漢語翻譯】 現代漢語譯本：爲了讓眾生到達究竟安穩的處所；為一切眾生作光明，使他們獲得智慧之光，滅除愚癡的黑暗；為一切眾生作火炬，破除他們一切無明的黑暗；為一切眾生作燈，使他們安住于究竟清凈的處所；為一切眾生作導師，引導他們進入真實的佛法；為一切眾生作大導師，給予他們無礙的大智慧。』佛子！菩薩摩訶薩以各種善根這樣迴向，平等饒益一切眾生，最終都使他們獲得一切智慧。 『佛子！菩薩摩訶薩對於非親友的迴向，與對待親友沒有差別。為什麼呢？因為菩薩摩訶薩進入一切法平等的本性，不會對眾生生起一念非親友的想法。即使有眾生對菩薩生起怨恨傷害的心，菩薩也會用慈悲的眼光看待他們，始終不會有嗔恨和憤怒。普遍為眾生作善知識，演說正法，使他們修習。譬如大海，一切毒物都不能改變它的性質。菩薩也是這樣，一切愚昧無知、沒有智慧、不知恩德、嗔恨頑固、驕慢自大、內心盲目、不認識善法……像這樣種種惡劣的眾生，用各種方式逼迫惱亂，也不能動搖菩薩的心。譬如太陽出現於世間，不會因為盲人看不見就隱藏不出現；也不會因為乾闥婆城（海市蜃樓）、阿修羅手（傳說中阿修羅的手可以遮蔽太陽）、閻浮提樹（閻浮樹，傳說中生長在閻浮提的樹）、高山、深谷、塵霧、煙雲……這些東西的遮蔽就隱藏不出現；也不會因為時節變化就隱藏不出現。菩薩摩訶薩也是這樣，有大福德，內心深廣，正念觀察，不會退縮；爲了究竟成就功德智慧，對於殊勝的佛法心生嚮往；佛法之光普遍照耀，見到一切真理；對於各種佛法，智慧自在；常常爲了利益一切眾生而修習善法，從來不會錯誤地生起捨棄眾生的念頭；不會因為眾生本性惡劣、邪
【English Translation】 English version: 『To enable all beings to reach the ultimate place of peace and security; to be a light for all beings, enabling them to obtain the light of wisdom and extinguish the darkness of ignorance; to be a torch for all beings, breaking through all the darkness of their ignorance; to be a lamp for all beings, enabling them to dwell in the ultimate place of purity; to be a guide for all beings, leading them into the true Dharma; to be a great guide for all beings, bestowing upon them unobstructed great wisdom.』 Disciple of the Buddha! The Bodhisattva Mahasattva, with all his roots of goodness, thus dedicates them, equally benefiting all beings, ultimately enabling them all to attain all wisdom. 『Disciple of the Buddha! The Bodhisattva Mahasattva dedicates his merits to those who are not his relatives, without any difference from how he treats his relatives. Why is this so? Because the Bodhisattva Mahasattva has entered the equality of all dharmas, and does not give rise to even a single thought of non-relatives towards any being. Even if there are beings who harbor resentment and harmful intentions towards the Bodhisattva, the Bodhisattva will look upon them with compassionate eyes, and will never have hatred or anger. He universally acts as a good teacher for all beings, expounding the true Dharma, enabling them to practice it. Just like the great ocean, all poisons cannot change its nature. The Bodhisattva is also like this, all those who are ignorant, without wisdom, ungrateful, stubborn with anger, arrogant and conceited, with blind hearts, not recognizing good dharmas... such kinds of evil beings, who oppress and disturb in various ways, cannot shake the Bodhisattva』s mind. Just like the sun appears in the world, it does not hide itself because the blind cannot see it; nor does it hide itself because of the cover of Gandharva cities (mirages), Asura hands (legendary hands of Asuras that can block the sun), Jambudvipa trees (trees that grow in Jambudvipa), high mountains, deep valleys, dust, fog, smoke, and clouds... nor does it hide itself because of the change of seasons. The Bodhisattva Mahasattva is also like this, possessing great merit and virtue, with a deep and vast mind, observing with right mindfulness, without retreating; in order to ultimately achieve merit, virtue, and wisdom, he aspires to the supreme Dharma; the light of the Dharma shines universally, seeing all truths; with wisdom, he is free in all dharmas; he constantly cultivates good dharmas for the benefit of all beings, and never mistakenly gives rise to the thought of abandoning beings; he does not abandon beings because of their evil nature, their perversity
見、瞋濁、難可調伏，便即棄捨，不修迴向；但以菩薩大愿甲冑而自莊嚴，救護眾生，恒無退轉；不以眾生不知報恩，退菩薩行，舍菩提道；不以凡愚共同一處，舍離一切如實善根；不以眾生數起過惡，難可忍受，而於彼所生疲厭心。何以故？譬如日天子，不但為一事故出現世間。菩薩摩訶薩亦復如是，不但為一眾生故，修諸善根，迴向阿耨多羅三藐三菩提；普為救護一切眾生故而修善根，迴向阿耨多羅三藐三菩提。如是，不但為凈一佛剎故，不但為信一佛故，不但為見一佛故，不但爲了一法故，起大智愿，迴向阿耨多羅三藐三菩提；為普凈一切佛剎故，普信一切諸佛故，普承事供養一切諸佛故，普解一切佛法故，發起大愿，修諸善根，迴向阿耨多羅三藐三菩提。
「佛子！菩薩摩訶薩以諸佛法而為所緣，起廣大心、不退轉心，無量劫中修集希有難得心寶，與一切諸佛悉皆平等。菩薩如是觀諸善根，信心清凈，大悲堅固，以甚深心、歡喜心、清凈心，最勝心、柔軟心、慈悲心、憐愍心、攝護心、利益心、安樂心，普為眾生真實迴向，非但口言。佛子！菩薩摩訶薩以諸善根迴向之時，作是念言：『以我善根，愿一切趣生、一切眾生，皆得清凈；功德圓滿，不可沮壞，無有窮盡；常得尊重，正念不忘；獲決定慧，具
【現代漢語翻譯】 現代漢語譯本 如果看到眾生充滿邪見、嗔恨、污濁，難以調伏，就立刻放棄他們，不修迴向；而是以菩薩的大愿作為鎧甲來莊嚴自己，救護眾生，永遠不會退轉；不會因為眾生不知報恩，就退失菩薩的修行，捨棄菩提之道；不會因為和凡夫愚人在一起，就捨棄一切真實的善根；不會因為眾生屢次犯錯，難以忍受，就對他們產生厭倦之心。為什麼呢？譬如太陽，不是隻爲了一件事才出現在世間。菩薩摩訶薩也是這樣，不是隻爲了一位眾生，才修習各種善根，迴向阿耨多羅三藐三菩提（無上正等正覺）；而是爲了普遍救護一切眾生，才修習善根，迴向阿耨多羅三藐三菩提。同樣，不是隻爲了清凈一個佛剎（佛的國土），不是隻爲了信仰一位佛，不是隻爲了見到一位佛，不是隻爲了理解一種佛法，才發起大智慧的願望，迴向阿耨多羅三藐三菩提；而是爲了普遍清凈一切佛剎，普遍信仰一切諸佛，普遍承事供養一切諸佛，普遍理解一切佛法，才發起大愿，修習各種善根，迴向阿耨多羅三藐三菩提。 佛子！菩薩摩訶薩以諸佛的教法作為所緣，發起廣大的心、不退轉的心，在無量劫中修集稀有難得的心寶，與一切諸佛完全平等。菩薩這樣觀察各種善根，信心清凈，大悲堅固，以甚深的心、歡喜的心、清凈的心、最殊勝的心、柔軟的心、慈悲的心、憐憫的心、攝護的心、利益的心、安樂的心，普遍為眾生真實迴向，而不是隻在口頭上說說。佛子！菩薩摩訶薩在迴向各種善根的時候，這樣想：『以我的善根，愿一切有情眾生、一切眾生，都得到清凈；功德圓滿，不可破壞，沒有窮盡；常常得到尊重，正念不忘；獲得決定的智慧，具足
【English Translation】 English version If they see beings filled with wrong views, hatred, and defilement, difficult to tame, they immediately abandon them and do not cultivate dedication; instead, they adorn themselves with the great armor of the Bodhisattva's vows, protect beings, and never retreat; they do not abandon the Bodhisattva's practice and give up the path to Bodhi because beings do not know how to repay kindness; they do not abandon all true roots of goodness because they are with ordinary fools; they do not develop weariness towards them because beings repeatedly commit offenses that are difficult to endure. Why is this? For example, the sun does not appear in the world for just one reason. The Bodhisattva Mahasattva is also like this; they do not cultivate various roots of goodness and dedicate them to Anuttara-samyak-sambodhi (supreme perfect enlightenment) for just one being; rather, they cultivate roots of goodness and dedicate them to Anuttara-samyak-sambodhi for the sake of universally protecting all beings. Likewise, they do not initiate great vows of wisdom and dedicate them to Anuttara-samyak-sambodhi for the sake of purifying just one Buddha-land, for the sake of believing in just one Buddha, for the sake of seeing just one Buddha, or for the sake of understanding just one Dharma; rather, they initiate great vows, cultivate various roots of goodness, and dedicate them to Anuttara-samyak-sambodhi for the sake of universally purifying all Buddha-lands, universally believing in all Buddhas, universally serving and making offerings to all Buddhas, and universally understanding all Buddha-Dharmas. Child of Buddha! The Bodhisattva Mahasattva takes the teachings of all Buddhas as their object, generates a vast mind, a non-retreating mind, and cultivates rare and difficult mind-treasures for countless eons, being completely equal to all Buddhas. The Bodhisattva observes all roots of goodness in this way, with pure faith, firm great compassion, with a profound mind, a joyful mind, a pure mind, a most excellent mind, a gentle mind, a compassionate mind, a merciful mind, a protective mind, a beneficial mind, and a peaceful mind, universally and truly dedicating them to all beings, not just in words. Child of Buddha! When the Bodhisattva Mahasattva dedicates all roots of goodness, they think: 'With my roots of goodness, may all sentient beings, all beings, attain purity; may their merits be complete, indestructible, and endless; may they always be respected, with right mindfulness never forgotten; may they obtain decisive wisdom, possessing'
無量智；身、口、意業，一切功德，圓滿莊嚴。』又作是念：『以此善根，令一切眾生承事供養一切諸佛，無空過者；于諸佛所，凈信不壞；聽聞正法，斷諸疑惑，憶持不忘，如說修行；于如來所，起恭敬心，身業清凈，安住無量廣大善根；永離貧窮，七財滿足；于諸佛所，常隨修學，成就無量勝妙善根，平等悟解，住一切智，以無礙眼等視眾生；眾相嚴身，無有玷缺；言音凈妙，功德圓滿，諸根調伏，十力成就，善心滿足，無所依住。令一切眾生普得佛樂，得無量住，住佛所住。』
「佛子！菩薩摩訶薩見諸眾生，造作惡業，受諸重苦；以是障故，不見佛，不聞法，不識僧。便作是念：『我當於彼諸惡道中，代諸眾生受種種苦，令其解脫。』菩薩如是受苦毒時，轉更精勤，不捨、不避、不驚、不怖、不退、不怯，無有疲厭。何以故？如其所愿，決欲荷負一切眾生，令解脫故。菩薩爾時作是念言：『一切眾生在生老病死諸苦難處，隨業流轉，邪見無智，喪諸善法，我應救之，令得出離。』又諸眾生愛網所纏，癡蓋所覆，染著諸有，隨逐不捨，入苦籠檻，作魔業行，福智都盡，常懷疑惑，不見安隱處，不知出離道，在於生死輪轉不息，諸苦淤泥恒所沒溺。菩薩見已，起大悲心、大饒益心，欲令眾生悉得解脫，以一
【現代漢語翻譯】 現代漢語譯本：『無量的智慧，身、口、意所造的一切功德，都圓滿莊嚴。』又這樣想：『用這善根，使一切眾生都能承事供養一切諸佛，沒有空過的；在諸佛那裡，凈信不壞；聽聞正法，斷除一切疑惑，憶持不忘，如所說的那樣修行；在如來那裡，生起恭敬心，身業清凈，安住于無量廣大的善根；永遠脫離貧窮，七種財富都滿足；在諸佛那裡，常常跟隨修學，成就無量殊勝微妙的善根，平等地領悟理解，安住於一切智慧，用無礙的眼睛平等看待眾生；各種相好莊嚴自身，沒有瑕疵缺陷；言語聲音清凈美妙，功德圓滿，諸根調伏，成就十力，善心滿足，無所依住。使一切眾生普遍得到佛的快樂，得到無量的安住，安住于佛所安住的境界。』 『佛子！菩薩摩訶薩見到眾生，造作惡業，遭受各種深重痛苦；因為這些障礙，見不到佛，聽不到法，不認識僧。就想：『我應當在那些惡道中，代替眾生承受各種痛苦，使他們解脫。』菩薩這樣承受痛苦時，反而更加精進勤奮，不捨棄、不躲避、不驚慌、不恐懼、不退縮、不膽怯，沒有疲憊厭倦。為什麼呢？因為他所發願的，決心要承擔一切眾生，使他們解脫。菩薩這時這樣想：『一切眾生處在生老病死各種苦難之中，隨著業力流轉，邪見沒有智慧，喪失各種善法，我應當救度他們，使他們得以出離。』又，眾生被愛慾的羅網纏繞，被愚癡的覆蓋遮蔽，貪戀執著各種存在，隨之追逐不捨，進入痛苦的牢籠，做著魔的行徑，福德和智慧都耗盡，常常懷有疑惑，看不到安穩的地方，不知道出離的道路，在生死輪迴中不停地轉動，各種痛苦的泥潭常常將他們淹沒。菩薩見到這些，生起大悲心、大饒益心，想要使眾生都得到解脫，用一
【English Translation】 English version: 『Immeasurable wisdom; the karma of body, speech, and mind, all merits, are perfectly adorned.』 And he thinks: 『With this root of good, may all sentient beings serve and make offerings to all Buddhas, without any being left out; in the presence of all Buddhas, may their pure faith be indestructible; may they hear the true Dharma, cut off all doubts, remember it without forgetting, and practice as it is taught; in the presence of the Tathagata, may they arise a respectful mind, may their bodily karma be pure, may they dwell in immeasurable and vast roots of good; may they forever be free from poverty, and may the seven treasures be fulfilled; in the presence of all Buddhas, may they always follow and learn, accomplish immeasurable and supremely wonderful roots of good, equally understand and comprehend, dwell in all wisdom, and with unobstructed eyes, view all sentient beings equally; may their bodies be adorned with all marks, without any blemish or defect; may their speech be pure and wonderful, their merits be complete, their senses be subdued, may they accomplish the ten powers, may their good minds be fulfilled, and may they dwell without attachment. May all sentient beings universally attain the bliss of Buddhahood, attain immeasurable dwelling, and dwell in the dwelling of the Buddha.』 『Child of the Buddha! When a Bodhisattva Mahasattva sees sentient beings creating evil karma and suffering various heavy pains; because of these obstacles, they do not see the Buddha, do not hear the Dharma, and do not recognize the Sangha. Then he thinks: 『I should, in those evil realms, take upon myself the various sufferings of sentient beings, so that they may be liberated.』 When the Bodhisattva thus endures the poison of suffering, he becomes even more diligent and zealous, not abandoning, not avoiding, not being startled, not being afraid, not retreating, not being timid, without weariness or aversion. Why is this? Because, as he has vowed, he is determined to bear the burden of all sentient beings, so that they may be liberated. At that time, the Bodhisattva thinks: 『All sentient beings are in the midst of the various sufferings of birth, old age, sickness, and death, flowing along with their karma, with wrong views and without wisdom, losing all good dharmas, I should save them, so that they may be liberated.』 Furthermore, sentient beings are entangled in the net of love, covered by the veil of ignorance, attached to various existences, following them without letting go, entering the cage of suffering, engaging in the actions of Mara, their blessings and wisdom are exhausted, they constantly harbor doubts, they do not see a place of peace, they do not know the path of liberation, they are endlessly revolving in the cycle of birth and death, and are constantly submerged in the mud of various sufferings. When the Bodhisattva sees this, he arises a great compassionate heart, a great heart of benefit, desiring to liberate all sentient beings, with one
切善根迴向，以廣大心迴向，如三世菩薩所修迴向，如大回向經所說迴向，愿諸眾生普得清凈，究竟成就一切種智。復作是念：『我所修行，欲令眾生皆悉得成無上智王，不為自身而求解脫，但為救濟一切眾生，令其鹹得一切智心，度生死流，解脫眾苦。』復作是念：『我當普為一切眾生備受眾苦，令其得出無量生死眾苦大壑。我當普為一切眾生，於一切世界一切惡趣中，盡未來劫，受一切苦，然常為眾生勤修善根。何以故？我寧獨受如是眾苦，不令眾生墮于地獄。我當於彼地獄、畜生、閻羅王等險難之處，以身為質，救贖一切惡道眾生，令得解脫。』復作是念：『我願保護一切眾生終不棄捨，所言誠實，無有虛妄。何以故？我為救度一切眾生髮菩提心，不為自身求無上道，亦不為求五欲境界及三有中種種樂故修菩提行。何以故？世間之樂無非是苦。眾魔境界，愚人所貪，諸佛所訶，一切苦患因之而起；地獄、餓鬼及以畜生、閻羅王處，忿恚斗訟，更相毀辱。如是諸惡，皆因貪著五欲所致。耽著五欲，遠離諸佛，障礙生天，何況得於阿耨多羅三藐三菩提！』菩薩如是觀諸世間貪少欲味受無量苦，終不為彼五欲樂故，求無上菩提，修菩薩行；但為安樂一切眾生，發心修習，成滿大愿，斷截眾生諸苦罥索，令得解脫。
【現代漢語翻譯】 現代漢語譯本 將所修的善根迴向，以廣大的心迴向，如同三世菩薩所修的迴向，如同《大回向經》所說的迴向，愿一切眾生普遍得到清凈，最終成就一切種智（佛陀的智慧）。又這樣想：『我所修行，是爲了讓眾生都能夠成就無上智王（佛陀），不是爲了自己求解脫，而是爲了救濟一切眾生，讓他們都得到一切智心（佛陀的智慧），度脫生死輪迴，解脫一切痛苦。』又這樣想：『我應當普遍為一切眾生承受一切痛苦，讓他們能夠脫離無量生死痛苦的深淵。我應當普遍為一切眾生，在一切世界一切惡道中，直到未來劫，承受一切痛苦，然而常常為眾生勤修善根。為什麼呢？我寧願獨自承受這樣的痛苦，也不讓眾生墮入地獄。我應當在那地獄、畜生、閻羅王等危險的地方，以自身為抵押，救贖一切惡道眾生，讓他們得到解脫。』又這樣想：『我願保護一切眾生，永遠不捨棄，所說的話真實，沒有虛妄。為什麼呢？我爲了救度一切眾生髮菩提心（成佛之心），不是爲了自己求無上道（佛道），也不是爲了追求五欲（色、聲、香、味、觸）的境界以及三有（欲界、色界、無色界）中的種種快樂而修行菩薩道。為什麼呢？世間的快樂無非是痛苦。那是眾魔的境界，愚人才會貪戀，諸佛所呵斥，一切苦難都因此而起；地獄、餓鬼以及畜生、閻羅王處，忿怒爭鬥，互相譭謗。這些惡事，都是因為貪著五欲所導致的。沉溺於五欲，就會遠離諸佛，障礙生天，更何況能夠得到阿耨多羅三藐三菩提（無上正等正覺）！』菩薩這樣觀察世間貪圖少許慾望的滋味而遭受無量痛苦，最終不會爲了那些五欲的快樂，而求無上菩提，修行菩薩道；只是爲了安樂一切眾生，發心修行，成就圓滿大愿，斷絕眾生一切痛苦的束縛，讓他們得到解脫。
【English Translation】 English version Dedicate the roots of good, dedicate with a vast mind, like the dedication practiced by the Bodhisattvas of the three times, like the dedication spoken of in the 'Great Dedication Sutra,' wishing that all beings may universally attain purity and ultimately achieve all-knowing wisdom (Buddha's wisdom). Again, think thus: 'My practice is to enable all beings to achieve the unsurpassed King of Wisdom (Buddha), not seeking liberation for myself, but to save all beings, enabling them to attain the mind of all-knowing wisdom (Buddha's wisdom), to cross the stream of birth and death, and to be liberated from all suffering.' Again, think thus: 'I should universally bear all suffering for all beings, so that they may escape the abyss of immeasurable suffering of birth and death. I should universally, for all beings, in all worlds and all evil realms, until the end of future kalpas, bear all suffering, yet constantly cultivate roots of good for beings. Why? I would rather bear such suffering alone than let beings fall into hell. I should, in those dangerous places of hell, animals, and Yama (King of the Underworld), use my body as collateral to redeem all beings in evil paths, so that they may attain liberation.' Again, think thus: 'I vow to protect all beings, never abandoning them, my words are true, without falsehood. Why? I have generated the Bodhi mind (mind of enlightenment) to save all beings, not seeking the unsurpassed path (Buddha's path) for myself, nor practicing the Bodhisattva path for the sake of seeking the realms of the five desires (form, sound, smell, taste, touch) and the various pleasures in the three realms (desire realm, form realm, formless realm). Why? The pleasures of the world are nothing but suffering. They are the realms of demons, coveted by the foolish, rebuked by the Buddhas, and the cause of all suffering; in hell, among hungry ghosts, and among animals, in the place of Yama, there is anger, fighting, and mutual slander. All these evils are caused by attachment to the five desires. Indulging in the five desires leads one away from the Buddhas, hinders rebirth in heaven, let alone attaining Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment)!』 The Bodhisattva, observing how the world craves the taste of small desires and suffers immeasurable pain, will ultimately not seek unsurpassed Bodhi or practice the Bodhisattva path for the sake of those pleasures of the five desires; but only for the sake of the peace and happiness of all beings, generating the mind to practice, fulfilling great vows, cutting off the bonds of suffering for all beings, and enabling them to attain liberation.
「佛子！菩薩摩訶薩復作是念：『我當以善根如是迴向，令一切眾生得究竟樂、利益樂、不受樂、寂靜樂、無依樂、無動樂、無量樂、不捨不退樂、不滅樂、一切智樂。』復作是念：『我當與一切眾生作調御師，作主兵臣，執大智炬，示安隱道，令離險難，以善方便𢔌知實義；又于生死海，作一切智善巧船師，度諸眾生，使到彼岸。』佛子！菩薩摩訶薩以諸善根如是迴向，所謂：『隨宜救護一切眾生，令出生死，承事供養一切諸佛，得無障礙一切智智，舍離眾魔，遠惡知識，親近一切菩薩善友，滅諸過罪，成就凈業，具足菩薩廣大行愿、無量善根。』
「佛子！菩薩摩訶薩以諸善根正迴向已，作如是念：『不以四天下眾生多故，多日出現；但一日出，悉能普照一切眾生。又，諸眾生不以自身光明故，知有晝夜，遊行觀察，興造諸業；皆由日天子出，成辦斯事，然彼日輪但一無二。』菩薩摩訶薩亦復如是，修集善根迴向之時，作是念言：『彼諸眾生不能自救，何能救他？唯我一人，志獨無侶，修集善根如是迴向。所謂：為欲廣度一切眾生故，普照一切眾生故，示導一切眾生故，開悟一切眾生故，顧復一切眾生故，攝受一切眾生故，成就一切眾生故，令一切眾生歡喜故，令一切眾生悅樂故，令一切眾生斷疑故。
【現代漢語翻譯】 現代漢語譯本：『佛子（Buddha's disciples）！菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）又這樣想：『我應當這樣迴向我的善根，使一切眾生得到究竟的快樂、利益的快樂、不受束縛的快樂、寂靜的快樂、無所依賴的快樂、不動的快樂、無量的快樂、不捨棄不退轉的快樂、不滅的快樂、一切智慧的快樂。』又這樣想：『我應當為一切眾生做調御師（tamer），做主兵臣（chief military officer），執持大智慧的火炬，指示安穩的道路，使他們遠離危險和困難，用巧妙的方法讓他們瞭解真實的意義；又在生死輪迴的苦海中，做一切智慧的善巧船師，度脫眾生，使他們到達彼岸。』佛子！菩薩摩訶薩這樣迴向他的善根，就是說：『隨順眾生的需要救護他們，使他們脫離生死輪迴，承事供養一切諸佛，得到無障礙的一切智慧，舍離眾魔，遠離惡知識，親近一切菩薩善友，滅除一切過錯罪業，成就清凈的善業，具足菩薩廣大的行愿和無量的善根。』 『佛子！菩薩摩訶薩正確地迴向他的善根后，這樣想：『不是因為四天下（four continents）的眾生多，才出現多個太陽；而是一個太陽出現，就能普遍照耀一切眾生。而且，眾生不是因為自身的光明，才知道有白天和黑夜，觀察和興造各種事業；都是因為太陽天子（Sun deity）的出現，才成就這些事情，然而太陽只有一個，沒有第二個。』菩薩摩訶薩也是這樣，在修集善根迴向的時候，這樣想：『那些眾生不能自救，又怎麼能救別人呢？只有我一個人，意志堅定，沒有同伴，修集善根這樣迴向。就是說：爲了廣泛地度脫一切眾生，普遍照耀一切眾生，指示引導一切眾生，開悟一切眾生，顧念和保護一切眾生，攝受一切眾生，成就一切眾生，使一切眾生歡喜，使一切眾生快樂，使一切眾生斷除疑惑。』
【English Translation】 English version: 『Buddha's disciples! A Bodhisattva-Mahasattva (great Bodhisattva) further contemplates: 『I shall dedicate my roots of goodness in such a way that all sentient beings may attain ultimate joy, the joy of benefit, the joy of non-attachment, the joy of tranquility, the joy of non-reliance, the joy of immobility, immeasurable joy, the joy of non-abandonment and non-retrogression, the joy of non-extinction, and the joy of all wisdom.』 He further contemplates: 『I shall be a tamer for all sentient beings, a chief military officer, holding the torch of great wisdom, showing the path of safety, leading them away from danger and difficulty, using skillful means to make them understand the true meaning; and in the sea of birth and death, I shall be a skillful boatman of all wisdom, ferrying sentient beings across to the other shore.』 Buddha's disciples! A Bodhisattva-Mahasattva dedicates his roots of goodness in this way, that is to say: 『To protect and rescue all sentient beings according to their needs, to liberate them from the cycle of birth and death, to serve and make offerings to all Buddhas, to attain unobstructed all-wisdom, to abandon all demons, to stay away from evil companions, to be close to all Bodhisattva good friends, to extinguish all faults and sins, to accomplish pure good deeds, and to be complete with the Bodhisattva's vast vows and immeasurable roots of goodness.』 『Buddha's disciples! After a Bodhisattva-Mahasattva has correctly dedicated his roots of goodness, he thinks thus: 『It is not because there are many sentient beings in the four continents that many suns appear; but when one sun appears, it can universally illuminate all sentient beings. Moreover, sentient beings do not know day and night, observe and create various activities because of their own light; it is all because of the appearance of the Sun deity that these things are accomplished, yet there is only one sun, not a second.』 A Bodhisattva-Mahasattva is also like this, when cultivating and dedicating roots of goodness, he thinks thus: 『Those sentient beings cannot save themselves, how can they save others? Only I, with firm will and no companion, cultivate roots of goodness and dedicate them in this way. That is to say: for the sake of widely liberating all sentient beings, universally illuminating all sentient beings, guiding and leading all sentient beings, enlightening all sentient beings, caring for and protecting all sentient beings, embracing all sentient beings, accomplishing all sentient beings, making all sentient beings happy, making all sentient beings joyful, and making all sentient beings dispel doubts.』
』佛子！菩薩摩訶薩復作是念：『我應如日，普照一切，不求恩報。眾生有惡，悉能容受，終不以此而舍誓願；不以一眾生惡故，舍一切眾生。但勤修習善根迴向，普令眾生皆得安樂；善根雖少，普攝眾生，以歡喜心廣大回向。若有善根，不欲饒益一切眾生，不名迴向；隨一善根，普以眾生而為所緣，乃名迴向。安置眾生於無所著法性迴向，見眾生自性不動不轉回向，于迴向無所依、無所取回向，不取善根相迴向，不分別業報體性迴向，不著五蘊相迴向，不壞五蘊相迴向，不取業迴向，不求報迴向，不染著因緣迴向，不分別因緣所起迴向，不著名稱迴向，不著處所迴向，不著虛妄法迴向，不著眾生相、世界相、心意相迴向，不起心顛倒、想顛倒、見顛倒回向，不著語言道迴向，觀一切法真實性迴向，觀一切眾生平等相迴向，以法界印印諸善根迴向，觀諸法離貪慾迴向。解一切法無，種植善根亦如是；觀諸法無二、無生、無滅，迴向亦如是。以如是等善根迴向，修行清凈對治之法，所有善根皆悉隨順出世間法。不作二相，非即業修習一切智，非離業迴向一切智，一切智非即是業，然不離業得一切智。以業如光影清凈故，報亦如光影清凈；報如光影清凈故，一切智智亦如光影清凈。離我、我所一切動亂思惟分別，如是了知
【現代漢語翻譯】 現代漢語譯本：佛子！菩薩摩訶薩又這樣想：『我應當像太陽一樣，普照一切，不求回報。眾生有惡行，我都能包容接受，最終不會因此而放棄誓願；不會因為一個眾生的惡行，就捨棄一切眾生。只是勤奮修習善根並回向，普遍讓眾生都得到安樂；即使善根很少，也要普遍攝受眾生，以歡喜心廣大回向。如果有了善根，卻不想利益一切眾生，這不叫回向；無論哪一種善根，都普遍以眾生作為所緣，才叫回向。將眾生安置在無所執著的法性中迴向，見到眾生自性不動不轉回向，對於迴向無所依賴、無所取著迴向，不執著善根之相迴向，不分別業報的體性迴向，不執著五蘊之相迴向，不破壞五蘊之相迴向，不執著業迴向，不求報迴向，不染著因緣迴向，不分別因緣所生起的迴向，不執著名稱迴向，不執著處所迴向，不執著虛妄法迴向，不執著眾生相、世界相、心意相迴向，不起心顛倒、想顛倒、見顛倒回向，不執著語言道迴向，觀察一切法真實性迴向，觀察一切眾生平等相迴向，以法界印印證所有善根迴向，觀察諸法遠離貪慾迴向。理解一切法是空無的，種植善根也是如此；觀察諸法無二、無生、無滅，迴向也是如此。以這些善根迴向，修行清凈對治之法，所有善根都順應出世間法。不作二相，不是在業中修習一切智，也不是離開業迴向一切智，一切智不是業本身，但不能離開業而得到一切智。因為業像光影一樣清凈，所以報也像光影一樣清凈；報像光影一樣清凈，所以一切智智也像光影一樣清凈。遠離我、我所的一切動亂思惟分別，這樣了知。 佛子（佛的弟子）！菩薩摩訶薩（偉大的菩薩）又這樣想：『我應當像太陽一樣，普照一切，不求回報。眾生有惡行，我都能包容接受，最終不會因此而放棄誓願；不會因為一個眾生的惡行，就捨棄一切眾生。只是勤奮修習善根並回向，普遍讓眾生都得到安樂；即使善根很少，也要普遍攝受眾生，以歡喜心廣大回向。如果有了善根，卻不想利益一切眾生，這不叫回向；無論哪一種善根，都普遍以眾生作為所緣，才叫回向。將眾生安置在無所執著的法性中迴向，見到眾生自性不動不轉回向，對於迴向無所依賴、無所取著迴向，不執著善根之相迴向，不分別業報的體性迴向，不執著五蘊（色、受、想、行、識）之相迴向，不破壞五蘊之相迴向，不執著業迴向，不求報迴向，不染著因緣迴向，不分別因緣所生起的迴向，不執著名稱迴向，不執著處所迴向，不執著虛妄法迴向，不執著眾生相、世界相、心意相迴向，不起心顛倒、想顛倒、見顛倒回向，不執著語言道迴向，觀察一切法真實性迴向，觀察一切眾生平等相迴向，以法界印印證所有善根迴向，觀察諸法遠離貪慾迴向。理解一切法是空無的，種植善根也是如此；觀察諸法無二、無生、無滅，迴向也是如此。以這些善根迴向，修行清凈對治之法，所有善根都順應出世間法。不作二相，不是在業中修習一切智，也不是離開業迴向一切智，一切智不是業本身，但不能離開業而得到一切智。因為業像光影一樣清凈，所以報也像光影一樣清凈；報像光影一樣清凈，所以一切智智也像光影一樣清凈。遠離我、我所的一切動亂思惟分別，這樣了知。
【English Translation】 English version: 'Disciples of the Buddha! A Bodhisattva Mahasattva further contemplates: 『I should be like the sun, illuminating all universally, without seeking any reward. I can accept and tolerate the evil of all beings, and will not ultimately abandon my vows because of it; I will not forsake all beings because of the evil of one being. I will only diligently cultivate roots of goodness and dedicate them, universally enabling all beings to attain peace and happiness; even if the roots of goodness are few, I will universally embrace all beings, dedicating them with a joyful and expansive heart. If one has roots of goodness but does not wish to benefit all beings, this is not called dedication; only when any root of goodness is universally directed towards all beings as its object is it called dedication. Dedicating by placing beings in the non-attached Dharma-nature, dedicating by seeing the self-nature of beings as unmoving and unchanging, dedicating without relying on or grasping at dedication, dedicating without grasping the appearance of roots of goodness, dedicating without distinguishing the nature of karmic retribution, dedicating without being attached to the appearance of the five aggregates (form, feeling, perception, mental formations, consciousness), dedicating without destroying the appearance of the five aggregates, dedicating without grasping karma, dedicating without seeking retribution, dedicating without being tainted by conditions, dedicating without distinguishing what arises from conditions, dedicating without being attached to names, dedicating without being attached to places, dedicating without being attached to illusory dharmas, dedicating without being attached to the appearance of beings, the appearance of the world, or the appearance of the mind, dedicating without giving rise to the perversions of mind, thought, or view, dedicating without being attached to the path of language, dedicating by observing the true nature of all dharmas, dedicating by observing the equality of all beings, dedicating by sealing all roots of goodness with the seal of the Dharma realm, dedicating by observing all dharmas as free from desire. Understanding that all dharmas are empty, the cultivation of roots of goodness is also like this; observing that all dharmas are non-dual, unarisen, and unceasing, dedication is also like this. With these roots of goodness, one cultivates the pure antidotal practices, and all roots of goodness are in accordance with the transcendent dharmas. Not creating dualistic appearances, not cultivating all-knowing wisdom within karma, nor dedicating all-knowing wisdom apart from karma, all-knowing wisdom is not karma itself, yet one cannot attain all-knowing wisdom apart from karma. Because karma is pure like light and shadow, retribution is also pure like light and shadow; because retribution is pure like light and shadow, the wisdom of all-knowing wisdom is also pure like light and shadow. One is free from all the agitated thoughts and discriminations of self and what belongs to self, and thus one understands.' Disciples of the Buddha! A Bodhisattva Mahasattva (a great Bodhisattva) further contemplates: 『I should be like the sun, illuminating all universally, without seeking any reward. I can accept and tolerate the evil of all beings, and will not ultimately abandon my vows because of it; I will not forsake all beings because of the evil of one being. I will only diligently cultivate roots of goodness and dedicate them, universally enabling all beings to attain peace and happiness; even if the roots of goodness are few, I will universally embrace all beings, dedicating them with a joyful and expansive heart. If one has roots of goodness but does not wish to benefit all beings, this is not called dedication; only when any root of goodness is universally directed towards all beings as its object is it called dedication. Dedicating by placing beings in the non-attached Dharma-nature, dedicating by seeing the self-nature of beings as unmoving and unchanging, dedicating without relying on or grasping at dedication, dedicating without grasping the appearance of roots of goodness, dedicating without distinguishing the nature of karmic retribution, dedicating without being attached to the appearance of the five aggregates (form, feeling, perception, mental formations, consciousness), dedicating without destroying the appearance of the five aggregates, dedicating without grasping karma, dedicating without seeking retribution, dedicating without being tainted by conditions, dedicating without distinguishing what arises from conditions, dedicating without being attached to names, dedicating without being attached to places, dedicating without being attached to illusory dharmas, dedicating without being attached to the appearance of beings, the appearance of the world, or the appearance of the mind, dedicating without giving rise to the perversions of mind, thought, or view, dedicating without being attached to the path of language, dedicating by observing the true nature of all dharmas, dedicating by observing the equality of all beings, dedicating by sealing all roots of goodness with the seal of the Dharma realm, dedicating by observing all dharmas as free from desire. Understanding that all dharmas are empty, the cultivation of roots of goodness is also like this; observing that all dharmas are non-dual, unarisen, and unceasing, dedication is also like this. With these roots of goodness, one cultivates the pure antidotal practices, and all roots of goodness are in accordance with the transcendent dharmas. Not creating dualistic appearances, not cultivating all-knowing wisdom within karma, nor dedicating all-knowing wisdom apart from karma, all-knowing wisdom is not karma itself, yet one cannot attain all-knowing wisdom apart from karma. Because karma is pure like light and shadow, retribution is also pure like light and shadow; because retribution is pure like light and shadow, the wisdom of all-knowing wisdom is also pure like light and shadow. One is free from all the agitated thoughts and discriminations of self and what belongs to self, and thus one understands.'
，以諸善根方便迴向。』
「菩薩如是迴向之時，度脫眾生，常無休息，不住法相；雖知諸法無業無報，善能出生一切業報而無違諍，如是方便善修迴向。菩薩摩訶薩如是迴向時，離一切過，諸佛所贊。佛子！是為菩薩摩訶薩第一救護一切眾生離眾生相迴向。」
爾時，金剛幢菩薩，觀察十方一切眾會暨於法界，入深句義，以無量心修習勝行，大悲普覆一切眾生，不斷三世諸如來種，入一切佛功德法藏，出生一切諸佛法身，善能分別諸眾生心，知其所種善根成熟，住於法身而為示現清凈色身；承佛神力，即說頌言：
「不思議劫修行道， 精進堅固心無礙， 為欲饒益群生類， 常求諸佛功德法。 調御世間無等人， 修治其意甚明潔， 發心普救諸含識， 彼能善入迴向藏。 勇猛精進力具足， 智慧聰達意清凈， 普救一切諸群生， 其心堪忍不傾動。 心善安住無與等， 意常清凈大歡悅， 如是為物勤修行， 譬如大地普容受。 不為自身求快樂， 但欲救護諸眾生， 如是發起大悲心， 疾得入于無礙地。 十方一切諸世界， 所有眾生皆攝受， 為救彼故善住心， 如是修學諸迴向。 修行佈施大欣悅， 護持凈戒無所犯， 勇猛
【現代漢語翻譯】 現代漢語譯本 『以各種善行的根本和方便來回向。』 『菩薩這樣迴向的時候，度脫眾生，常常沒有休息，不執著於法的表象；雖然知道一切法沒有業因和果報，卻能善巧地生出一切業報而不產生衝突，像這樣方便地修習迴向。菩薩摩訶薩這樣迴向的時候，遠離一切過失，受到諸佛的讚歎。佛子！這就是菩薩摩訶薩第一種救護一切眾生，使他們脫離眾生相的迴向。』 這時，金剛幢菩薩（Vajradhvaja Bodhisattva），觀察十方一切集會以及法界，深入理解深奧的意義，以無量的心修習殊勝的德行，以大悲心普遍覆蓋一切眾生，不斷絕三世諸如來的種子，進入一切佛的功德法藏，生出一切諸佛的法身，善於分辨眾生的心，知道他們所種的善根已經成熟，安住於法身而為他們示現清凈的色身；承蒙佛的神力，就說了以下偈頌： 『在不可思議的劫數中修行佛道，精進堅固，內心沒有障礙，爲了饒益眾生，常常尋求諸佛的功德法。 調御世間，沒有可以與之相比的人，修治自己的心意，非常明凈純潔，發心普遍救度一切有情識的眾生，他們能夠善巧地進入迴向的寶藏。 勇猛精進，力量具足，智慧聰敏通達，心意清凈，普遍救度一切眾生，他們的心能夠忍耐而不動搖。 心善於安住，沒有可以與之相比的，心意常常清凈，充滿大歡喜，像這樣爲了眾生勤奮修行，譬如大地普遍容納一切。 不為自己尋求快樂，只是想要救護一切眾生，像這樣發起大悲心，很快就能進入無礙的境界。 十方一切世界，所有的眾生都被攝受，爲了救度他們，善於安住自己的心，像這樣修學各種迴向。 修行佈施，內心充滿大歡喜，護持清凈的戒律，沒有絲毫違犯，勇猛
【English Translation】 English version 'With all roots of good and skillful means, they dedicate their merit.' 'When Bodhisattvas dedicate their merit in this way, they liberate sentient beings, constantly without rest, not dwelling on the characteristics of dharmas; although they know that all dharmas have no karma and no retribution, they are skillful in producing all karmic retributions without conflict, thus skillfully practicing dedication. When Bodhisattva Mahasattvas dedicate their merit in this way, they are free from all faults and praised by all Buddhas. O son of the Buddha! This is the first dedication of Bodhisattva Mahasattvas to protect all sentient beings and liberate them from the concept of sentient beings.' At that time, Vajradhvaja Bodhisattva, observing all the assemblies in the ten directions and the Dharma realm, entered into the profound meaning, cultivated superior practices with immeasurable minds, covered all sentient beings with great compassion, did not cut off the seeds of all Tathagatas of the three times, entered the treasury of all Buddha's meritorious dharmas, produced the Dharma bodies of all Buddhas, was skillful in distinguishing the minds of sentient beings, knew that the roots of good they had planted were mature, and dwelt in the Dharma body while manifesting pure physical bodies for them; empowered by the Buddha's spiritual power, he then spoke the following verses: 'Having practiced the path for inconceivable kalpas, with diligence and firmness, the mind is without obstruction, in order to benefit all living beings, they constantly seek the meritorious dharmas of all Buddhas. They tame the world, there is no one equal to them, they cultivate their minds to be extremely clear and pure, they aspire to universally save all sentient beings, they are able to skillfully enter the treasury of dedication. With courageous diligence, their strength is complete, their wisdom is intelligent and clear, their minds are pure, they universally save all living beings, their minds are able to endure without wavering. Their minds are well-established and incomparable, their minds are always pure and full of great joy, like this they diligently practice for the sake of beings, like the earth that universally accommodates everything. They do not seek happiness for themselves, but only want to protect all sentient beings, like this they arouse great compassion, and quickly attain the unobstructed state. All the worlds in the ten directions, all sentient beings are embraced, in order to save them, they are skillful in establishing their minds, like this they study all kinds of dedication. Practicing generosity, their hearts are filled with great joy, upholding pure precepts without any violation, with courage
精進心不動， 迴向如來一切智。 其心廣大無邊際， 忍力安住不傾動， 禪定甚深恒照了， 智慧微妙難思議。 十方一切世界中， 具足修治清凈行， 如是功德皆迴向， 為欲安樂諸含識。 大士勤修諸善業， 無量無邊不可數， 如是悉以益眾生， 令住難思無上智。 普為一切眾生故， 不思議劫處地獄， 如是曾無厭退心， 勇猛決定常回向。 不求色聲香與味， 亦不希求諸妙觸， 但為救度諸群生， 常求無上最勝智。 智慧清凈如虛空， 修習無邊大士行， 如佛所行諸行法， 彼人如是常修學。 大士遊行諸世界， 悉能安隱諸群生， 普使一切皆歡喜， 修菩薩行無厭足。 除滅一切諸心毒， 思惟修習最上智， 不為自己求安樂， 但願眾生得離苦。 此人迴向得究竟， 心常清凈離眾毒， 三世如來所付囑， 住于無上大法城。 未曾染著于諸色， 受想行識亦如是， 其心永出於三有， 所有功德盡迴向。 佛所知見諸眾生， 盡皆攝取無有餘， 誓願皆令得解脫， 為彼修行大歡喜。 其心念念恒安住， 智慧廣大無與等， 離癡正念常寂然， 一切諸業皆清凈。 彼諸
【現代漢語翻譯】 現代漢語譯本 精進之心堅定不動搖，將一切功德迴向于如來（Tathagata，佛的稱號）的無上智慧。 他的心胸廣大無邊，忍耐的力量堅定不移，禪定（Dhyana，佛教的冥想）深邃而恒常明照，智慧微妙難以思議。 在十方一切世界中，他圓滿地修持清凈的德行，將這些功德全部迴向，爲了使一切有情眾生（含識，指有感知和意識的生命）得到安樂。 大菩薩勤奮地修習各種善業，數量無量無邊不可計數，將這些功德全部用來利益眾生，使他們安住于難以思議的無上智慧。 爲了普度一切眾生，他可以在不可思議的劫數（Kalpa，佛教的時間單位）中處於地獄，從未有過厭倦退縮之心，勇猛堅定地不斷迴向。 他不追求色、聲、香、味，也不希求各種美妙的觸感，只是爲了救度一切眾生，恒常追求無上最殊勝的智慧。 他的智慧清凈如虛空，修習無邊的大菩薩行，像佛所修行的各種法門一樣，他也是這樣恒常修學。 大菩薩在一切世界中，都能使一切眾生安穩，普遍使一切眾生都歡喜，修菩薩行永不滿足。 他消除一切心中的毒害，思惟修習最上智慧，不為自己求安樂，只願眾生能夠脫離痛苦。 這樣迴向的人能夠達到究竟的境界，內心恒常清凈遠離各種毒害，接受三世如來（過去、現在、未來諸佛）的囑託，安住于無上的大法城。 他從未被各種色相所染著，受、想、行、識（五蘊，構成個體存在的五種要素）也是如此，他的心永遠超出三有（欲界、色界、無色界），將所有功德全部迴向。 佛所知所見的眾生，他都全部攝取沒有遺漏，發誓要使他們都得到解脫，爲了他們修行而感到無比歡喜。 他的心念恒常安住，智慧廣大無與倫比，遠離愚癡，正念常在，寂靜安然，一切所作所為都清凈。 這些
【English Translation】 English version The mind of diligence does not waver, dedicating all merits to the Tathagata's (Buddha's title) supreme wisdom. His mind is vast and boundless, his power of patience is firm and unwavering, his meditation (Dhyana, Buddhist meditation) is profound and constantly illuminating, and his wisdom is subtle and inconceivable. In all the worlds of the ten directions, he perfectly cultivates pure conduct, dedicating all these merits for the sake of bringing peace and happiness to all sentient beings (Hamsika, refers to beings with perception and consciousness). The great Bodhisattva diligently cultivates various virtuous deeds, in immeasurable and countless numbers, using all these merits to benefit sentient beings, enabling them to dwell in inconceivable supreme wisdom. For the sake of universally liberating all sentient beings, he can remain in hell for inconceivable kalpas (Kalpa, a Buddhist unit of time), never having a mind of weariness or retreat, courageously and resolutely dedicating his merits. He does not seek form, sound, smell, or taste, nor does he desire various exquisite sensations, but only for the sake of saving all sentient beings, he constantly seeks the supreme and most excellent wisdom. His wisdom is pure like the void, he cultivates the boundless practices of a great Bodhisattva, just as the various practices that the Buddha cultivated, he also constantly studies and practices in this way. The great Bodhisattva, in all worlds, can bring peace to all sentient beings, universally making all beings happy, and never being satisfied in cultivating the Bodhisattva path. He eliminates all the poisons of the mind, contemplates and cultivates the supreme wisdom, not seeking happiness for himself, but only wishing that sentient beings can be liberated from suffering. Such a person who dedicates his merits can reach the ultimate state, his mind is constantly pure and free from all poisons, receiving the entrustment of the Tathagatas of the three times (past, present, and future Buddhas), dwelling in the supreme city of Dharma. He has never been tainted by various forms, and the same is true for feeling, perception, volition, and consciousness (the five skandhas, the five aggregates that constitute individual existence), his mind is forever beyond the three realms of existence (desire realm, form realm, formless realm), and he dedicates all his merits. All the sentient beings that the Buddha knows and sees, he takes them all in without omission, vowing to liberate them all, and feeling great joy in cultivating for their sake. His mind is constantly dwelling in peace, his wisdom is vast and unparalleled, he is free from ignorance, his right mindfulness is always present, peaceful and serene, and all his actions are pure. These
菩薩處於世， 不著內外一切法， 如風無礙行於空， 大士用心亦復然。 所有身業皆清凈， 一切語言無過失， 心常歸向于如來， 能令諸佛悉歡喜。 十方無量諸國土， 所有佛處皆往詣， 于中睹見大悲尊， 靡不恭敬而瞻奉。 心常清凈離諸失， 普入世間無所畏， 已住如來無上道， 復為三有大法池。 精勤觀察一切法， 隨順思惟有非有， 如是趣于真實理， 得入甚深無諍處。 以此修成堅固道， 一切眾生莫能壞， 善能了達諸法性， 普於三世無所著。 如是迴向到彼岸， 普使群生離眾垢， 永離一切諸所依， 得入究竟無依處。 一切眾生語言道， 隨其種類各差別， 菩薩悉能分別說， 而心無著無所礙。 菩薩如是修迴向， 功德方便不可說， 能令十方世界中， 一切諸佛皆稱歎。
大方廣佛華嚴經卷第二十三 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第二十四
于闐國三藏實叉難陀奉 制譯
十回向品第二十五之二
「佛子！云何為菩薩摩訶薩不壞迴向？
「佛子！此菩薩摩訶薩于去、來、今諸如來所得不壞信，悉能承
【現代漢語翻譯】 現代漢語譯本 菩薩身處世間，不執著于內外的一切法，如同風在空中無阻礙地執行，大士的心也是如此。 所有身體的行為都清凈無染，一切言語都沒有過失，內心常常歸向如來（Tathagata，佛的稱號），能夠令諸佛都歡喜。 前往十方無量無數的國土，所有有佛存在的地方都去拜訪，在其中見到大悲尊（Mahakaruna，具有大慈悲的佛），沒有不恭敬地瞻仰和侍奉的。 內心常常清凈，遠離各種過失，普遍進入世間而無所畏懼，已經安住于如來無上的道，又成為三有（欲界、色界、無色界）的大法池。 精勤地觀察一切法，隨順地思考有和非有，這樣趨向真實的道理，得以進入甚深無諍的境界。 以此修成堅固的道，一切眾生都不能破壞，善於了達諸法的本性，普遍對於過去、現在、未來三世都沒有執著。 這樣迴向到達彼岸，普遍使一切眾生脫離各種污垢，永遠脫離一切所依賴的事物，得以進入究竟無所依賴的境界。 一切眾生的語言表達方式，隨著其種類各有差別，菩薩都能夠分別解說，而內心沒有執著，也沒有任何障礙。 菩薩像這樣修習迴向，其功德和方便不可言說，能夠令十方世界中，一切諸佛都稱讚。
《大方廣佛華嚴經》卷第二十三 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第二十四
于闐國三藏實叉難陀（Siksananda）奉 制譯
十回向品第二十五之二
『佛子！什麼是菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）的不壞迴向？』
『佛子！這位菩薩摩訶薩對於過去、現在、未來諸如來所得到的不可破壞的信心，都能夠承載。』
【English Translation】 English version A Bodhisattva, dwelling in the world, does not cling to any dharma, internal or external, like the wind moves unhindered in the sky, so is the mind of a great being. All bodily actions are pure, all speech is without fault, the mind always turns towards the Tathagata (Buddha), able to make all Buddhas rejoice. They go to countless lands in the ten directions, visiting all places where Buddhas are present, and seeing the Great Compassionate One (Mahakaruna), they all respectfully gaze upon and serve them. The mind is always pure, free from all faults, universally entering the world without fear, having already dwelt in the unsurpassed path of the Tathagata, and becoming a great dharma pool for the three realms of existence (desire realm, form realm, formless realm). They diligently observe all dharmas, contemplating existence and non-existence accordingly, thus approaching the true principle, and entering the profound place of no conflict. By this, they cultivate a firm path, which no sentient being can destroy, they are skilled in understanding the nature of all dharmas, and have no attachment to the three times (past, present, future). Thus, they dedicate their merit to reach the other shore, universally freeing all beings from all defilements, forever abandoning all dependencies, and entering the ultimate state of no dependence. The ways of speech of all sentient beings, vary according to their kinds, the Bodhisattva is able to explain them all, while the mind is without attachment and without any hindrance. The Bodhisattva cultivates dedication in this way, the merits and skillful means are inexpressible, able to make all Buddhas in the ten directions praise them.
The Avatamsaka Sutra, Scroll 23 Taisho Tripitaka Vol. 10, No. 0279, The Avatamsaka Sutra
The Avatamsaka Sutra, Scroll 24
Translated by Tripiṭaka Master Śikṣānanda of Khotan under Imperial Decree
Chapter 25, Part 2: The Ten Dedications
'Buddha-son! What is the indestructible dedication of a Bodhisattva-mahasattva?'
'Buddha-son! This Bodhisattva-mahasattva is able to uphold the indestructible faith obtained from all the Tathagatas of the past, present, and future.'
事一切佛故；于諸菩薩，乃至初發一念之心求一切智，得不壞信，誓修一切菩薩善根無疲厭故；於一切佛法得不壞信，發深志樂故；於一切佛教得不壞信，守護住持故；於一切眾生得不壞信，慈眼等觀，善根迴向，普利益故；於一切白凈法得不壞信，普集無邊諸善根故；於一切菩薩迴向道得不壞信，滿足殊勝諸欲解故；於一切菩薩法師得不壞信，于諸菩薩起佛想故；於一切佛自在神通得不壞信，深信諸佛難思議故；於一切菩薩善巧方便行得不壞信，攝取種種無量無數行境界故。
「佛子！菩薩摩訶薩如是安住不壞信時，于佛、菩薩、聲聞、獨覺，若諸佛教，若諸眾生，如是等種種境界中，種諸善根無量無邊，令菩提心轉更增長；慈悲廣大，平等觀察，隨順修學諸佛所作，攝取一切清凈善根；入真實義，集福德行，行大惠施，修諸功德，等觀三世。菩薩摩訶薩以如是等善根功德，迴向一切智：『愿常見諸佛，親近善友，與諸菩薩同共止住；念一切智，心無暫舍；受持佛教，勤加守護；教化成熟一切眾生，心常回向出世之道，供養瞻侍一切法師；解了諸法，憶持不忘；修行大愿，悉使滿足。』菩薩如是積集善根，成就善根，增長善根，思惟善根，繫念善根，分別善根，愛樂善根，修習善根，安住善根。
「菩
【現代漢語翻譯】 現代漢語譯本 因為要事奉一切佛；對於諸菩薩，乃至初發一念之心求一切智慧，得到不壞的信心，發誓修習一切菩薩的善根而不疲倦厭煩；對於一切佛法得到不壞的信心，發起深厚的志願和喜樂；對於一切佛教得到不壞的信心，守護和住持；對於一切眾生得到不壞的信心，以慈悲的眼光平等看待，將善根迴向，普遍利益他們；對於一切清凈的法得到不壞的信心，普遍聚集無邊無際的善根；對於一切菩薩的迴向之道得到不壞的信心，滿足殊勝的各種慾望和理解；對於一切菩薩法師得到不壞的信心，對於諸菩薩生起如佛一般的想法；對於一切佛的自在神通得到不壞的信心，深信諸佛的不可思議；對於一切菩薩的善巧方便的修行得到不壞的信心，攝取種種無量無數的修行境界。 『佛子！菩薩摩訶薩（偉大的菩薩）如此安住于不壞的信心時，對於佛、菩薩、聲聞（聽聞佛法而修行的人）、獨覺（獨自覺悟的人），以及諸佛教，以及諸眾生，在這些種種境界中，種下無量無邊的善根，使菩提心（覺悟之心）更加增長；慈悲廣大，平等觀察，隨順修學諸佛所作，攝取一切清凈的善根；進入真實的意義，積累福德的修行，行大布施，修習各種功德，平等看待過去、現在、未來三世。菩薩摩訶薩以這些善根功德，迴向一切智慧：『愿常見到諸佛，親近善友，與諸菩薩共同居住；憶念一切智慧，心中沒有片刻捨棄；接受和保持佛教，勤加守護；教化和成熟一切眾生，心中常常回向出世之道，供養和侍奉一切法師；理解一切法，憶持不忘；修行大愿，全部使之滿足。』菩薩如此積累善根，成就善根，增長善根，思惟善根，繫念善根，分別善根，愛樂善根，修習善根，安住善根。 「菩
【English Translation】 English version Because of serving all Buddhas; towards all Bodhisattvas, even from the first thought of seeking all wisdom, obtaining indestructible faith, vowing to cultivate all Bodhisattva's good roots without weariness; towards all Buddha-dharma, obtaining indestructible faith, generating profound aspiration and joy; towards all Buddha's teachings, obtaining indestructible faith, protecting and upholding them; towards all sentient beings, obtaining indestructible faith, viewing them with compassionate eyes, equally, dedicating good roots, universally benefiting them; towards all pure dharmas, obtaining indestructible faith, universally gathering boundless good roots; towards all Bodhisattva's paths of dedication, obtaining indestructible faith, fulfilling various superior desires and understandings; towards all Bodhisattva Dharma teachers, obtaining indestructible faith, regarding all Bodhisattvas as if they were Buddhas; towards all Buddhas' unhindered supernatural powers, obtaining indestructible faith, deeply believing in the inconceivable nature of all Buddhas; towards all Bodhisattvas' skillful means of practice, obtaining indestructible faith, embracing various immeasurable and countless realms of practice. 『Buddha's children! When a Bodhisattva Mahasattva (great Bodhisattva) dwells in such indestructible faith, towards Buddhas, Bodhisattvas, Sravakas (those who hear and practice the Dharma), Pratyekabuddhas (those who achieve enlightenment on their own), as well as all Buddha's teachings, and all sentient beings, in these various realms, they plant immeasurable and boundless good roots, causing the Bodhi mind (mind of enlightenment) to grow even more; with great compassion, observing equally, following and learning what all Buddhas have done, embracing all pure good roots; entering the true meaning, accumulating meritorious practices, practicing great generosity, cultivating various merits, viewing the past, present, and future equally. The Bodhisattva Mahasattva, with these good roots and merits, dedicates them to all wisdom: 『May I always see all Buddhas, be close to good friends, and dwell together with all Bodhisattvas; remember all wisdom, without abandoning it for a moment in my heart; receive and uphold the Buddha's teachings, diligently protect them; teach and mature all sentient beings, always dedicating my heart to the path of transcending the world, offering and serving all Dharma teachers; understand all dharmas, remember them without forgetting; practice great vows, fulfilling them all.』 The Bodhisattva thus accumulates good roots, accomplishes good roots, increases good roots, contemplates good roots, focuses on good roots, distinguishes good roots, loves good roots, cultivates good roots, and dwells in good roots. 「Bo
薩摩訶薩如是積集諸善根已，以此善根所得依果修菩薩行，于唸唸中見無量佛，如其所應，承事供養。以阿僧祇寶、阿僧祇華、阿僧祇鬘、阿僧祇衣、阿僧祇蓋、阿僧祇幢、阿僧祇幡、阿僧祇莊嚴具、阿僧祇給侍、阿僧祇塗飾地、阿僧祇涂香、阿僧祇末香、阿僧祇和香、阿僧祇燒香、阿僧祇深信、阿僧祇愛樂、阿僧祇凈心、阿僧祇尊重、阿僧祇讚歎、阿僧祇禮敬、阿僧祇寶座，阿僧祇華座、阿僧祇香座、阿僧祇鬘座、阿僧祇栴檀座、阿僧祇衣座、阿僧祇金剛座、阿僧祇摩尼座、阿僧祇寶繒座、阿僧祇寶色座、阿僧祇寶經行處、阿僧祇華經行處、阿僧祇香經行處、阿僧祇鬘經行處、阿僧祇衣經行處、阿僧祇寶間錯經行處、阿僧祇一切寶繒彩經行處、阿僧祇一切寶多羅樹經行處、阿僧祇一切寶欄楯經行處、阿僧祇一切寶鈴網彌覆經行處、阿僧祇一切寶宮殿、阿僧祇一切華宮殿、阿僧祇一切香宮殿、阿僧祇一切鬘宮殿、阿僧祇一切栴檀宮殿、阿僧祇一切堅固妙香藏宮殿、阿僧祇一切金剛宮殿、阿僧祇一切摩尼宮殿，皆悉殊妙出過諸天；阿僧祇諸雜寶樹、阿僧祇種種香樹、阿僧祇諸寶衣樹、阿僧祇諸音樂樹、阿僧祇寶莊嚴具樹、阿僧祇妙音聲樹、阿僧祇無厭寶樹、阿僧祇寶繒彩樹、阿僧祇寶珰樹，阿僧祇一切華香、幢幡、鬘蓋
【現代漢語翻譯】 現代漢語譯本 菩薩摩訶薩（菩薩中的大菩薩）如此積聚各種善根之後，憑藉這些善根所獲得的果報，修行菩薩之道，在每一個念頭中都能見到無數的佛，並按照他們各自的情況，承事供養。他們以無數（阿僧祇）的珍寶、無數的花朵、無數的花環、無數的衣物、無數的寶蓋、無數的寶幢、無數的寶幡、無數的莊嚴器具、無數的侍從、無數的塗飾過的土地、無數的涂香、無數的末香、無數的和合香、無數的燒香、無數的深切信仰、無數的愛慕喜樂、無數的清凈心、無數的尊重、無數的讚歎、無數的禮敬、無數的寶座、無數的花座、無數的香座、無數的花環座、無數的栴檀（一種香木）座、無數的衣座、無數的金剛座、無數的摩尼（寶珠）座、無數的寶繒（絲織品）座、無數的寶色座、無數的寶經行處（佛或菩薩散步的地方）、無數的花經行處、無數的香經行處、無數的花環經行處、無數的衣經行處、無數的寶物交錯的經行處、無數的各種寶繒彩的經行處、無數的各種寶多羅樹（棕櫚樹）的經行處、無數的各種寶欄楯（欄桿）的經行處、無數的各種寶鈴網覆蓋的經行處、無數的各種寶宮殿、無數的各種花宮殿、無數的各種香宮殿、無數的各種花環宮殿、無數的各種栴檀宮殿、無數的各種堅固美妙的香藏宮殿、無數的各種金剛宮殿、無數的各種摩尼宮殿，這些宮殿都非常殊勝美妙，超越了諸天；無數的各種雜寶樹、無數的各種香樹、無數的各種寶衣樹、無數的各種音樂樹、無數的寶莊嚴器具樹、無數的美妙音聲樹、無數的無厭寶樹、無數的寶繒彩樹、無數的寶珰（耳飾）樹，以及無數的各種花香、寶幢、寶幡、花環、寶蓋。
【English Translation】 English version The Bodhisattva Mahasattvas (great Bodhisattvas) having thus accumulated all roots of good, by the resultant effects of these roots of good, practice the Bodhisattva conduct, and in every thought moment see immeasurable Buddhas, and according to their respective situations, attend to and make offerings. They offer with asankhyeya (innumerable) jewels, asankhyeya flowers, asankhyeya garlands, asankhyeya garments, asankhyeya canopies, asankhyeya banners, asankhyeya flags, asankhyeya ornaments, asankhyeya attendants, asankhyeya decorated grounds, asankhyeya perfumes for anointing, asankhyeya powdered incense, asankhyeya blended incense, asankhyeya burning incense, asankhyeya deep faith, asankhyeya love and joy, asankhyeya pure minds, asankhyeya respect, asankhyeya praises, asankhyeya prostrations, asankhyeya jeweled seats, asankhyeya flower seats, asankhyeya incense seats, asankhyeya garland seats, asankhyeya sandalwood seats, asankhyeya garment seats, asankhyeya diamond seats, asankhyeya mani (jewel) seats, asankhyeya jeweled silk seats, asankhyeya jeweled color seats, asankhyeya jeweled walking paths, asankhyeya flower walking paths, asankhyeya incense walking paths, asankhyeya garland walking paths, asankhyeya garment walking paths, asankhyeya walking paths interspersed with jewels, asankhyeya walking paths of all kinds of jeweled silk, asankhyeya walking paths of all kinds of jeweled tala trees (palm trees), asankhyeya walking paths of all kinds of jeweled railings, asankhyeya walking paths covered with all kinds of jeweled bell nets, asankhyeya all kinds of jeweled palaces, asankhyeya all kinds of flower palaces, asankhyeya all kinds of incense palaces, asankhyeya all kinds of garland palaces, asankhyeya all kinds of sandalwood palaces, asankhyeya all kinds of firm and wonderful fragrant store palaces, asankhyeya all kinds of diamond palaces, asankhyeya all kinds of mani palaces, all of which are exceptionally wonderful, surpassing the heavens; asankhyeya various mixed jewel trees, asankhyeya various fragrant trees, asankhyeya various jeweled garment trees, asankhyeya various music trees, asankhyeya jeweled ornament trees, asankhyeya wonderful sound trees, asankhyeya inexhaustible jewel trees, asankhyeya jeweled silk trees, asankhyeya jeweled earring trees, and asankhyeya all kinds of flower fragrances, banners, flags, garlands, and canopies.
所嚴飾樹，如是等樹，扶疏蔭映，莊嚴宮殿。其諸宮殿復有阿僧祇軒檻莊嚴、阿僧祇窗牖莊嚴、阿僧祇門闥莊嚴，阿僧祇樓閣莊嚴、阿僧祇半月莊嚴、阿僧祇帳莊嚴，阿僧祇金網彌覆其上，阿僧祇香周匝普熏，阿僧祇衣敷布其地。
「佛子！菩薩摩訶薩以如是等諸供養具，于無量無數不可說不可說劫，凈心尊重、恭敬供養一切諸佛，恒不退轉，無有休息；一一如來滅度之後所有舍利，悉亦如是恭敬供養。為令一切眾生生凈信故，一切眾生攝善根故，一切眾生離諸苦故，一切眾生廣大解故，一切眾生以大莊嚴而莊嚴故，無量莊嚴而莊嚴故，諸有所作得究竟故，知諸佛興難可值故，滿足如來無量力故，莊嚴供養佛塔廟故，住持一切諸佛法故，如是供養現在諸佛，及滅度后所有舍利。其諸供養，于阿僧祇劫說不可盡。如是修集無量功德，皆為成熟一切眾生，無有退轉，無有休息，無有疲厭；無有執著，離諸心想；無有依止，永絕所依；遠離於我，及以我所；如實法印，印諸業門；得法無生，住佛所住；觀無生性，印諸境界。諸佛護念發心迴向，與諸法性相應迴向，入無作法成就所作方便迴向，舍離一切諸事想著方便迴向，住于無量善巧迴向，永出一切諸有迴向，修行諸行不住于相善巧迴向，普攝一切善根迴向，普凈一
【現代漢語翻譯】 現代漢語譯本：那些被精心裝飾的樹木，以及諸如此類的樹木，枝葉繁茂，遮天蔽日，莊嚴著宮殿。那些宮殿又有無數（阿僧祇）的欄桿裝飾，無數的窗戶裝飾，無數的門裝飾，無數的樓閣裝飾，無數的半月形裝飾，無數的帷帳裝飾，無數的金網覆蓋其上，無數的香氣瀰漫四周，無數的衣物鋪在地上。 『佛子！菩薩摩訶薩以這些供養品，在無量無數不可說不可說的劫中，以清凈的心尊重、恭敬地供養一切諸佛，恒常不退轉，沒有休息；每一位如來滅度之後的所有舍利，也都如此恭敬供養。爲了使一切眾生生起清凈的信心，爲了使一切眾生攝取善根，爲了使一切眾生遠離諸苦，爲了使一切眾生有廣大的理解，爲了使一切眾生以大莊嚴而莊嚴，以無量莊嚴而莊嚴，爲了使所做的一切都能究竟，爲了知道諸佛出現難以值遇，爲了滿足如來無量的力量，爲了莊嚴供養佛塔廟，爲了住持一切諸佛的法，如此供養現在的諸佛，以及滅度后所有的舍利。這些供養，在無數劫中也說不盡。如此修集無量功德，都是爲了成熟一切眾生，沒有退轉，沒有休息，沒有疲厭；沒有執著，遠離一切心念；沒有依賴，永遠斷絕所依賴；遠離於我，以及我所；以如實法印，印證一切業門；證得法無生，安住于佛所安住的境界；觀察無生之性，印證一切境界。諸佛護念發心迴向，與諸法性相應的迴向，進入無作法成就所作方便的迴向，舍離一切執著事物的方便迴向，安住于無量善巧的迴向，永遠超出一切有輪迴的迴向，修行諸行不住于相的善巧迴向，普遍攝取一切善根的迴向，普遍清凈一』
【English Translation】 English version: The trees that are meticulously adorned, and trees of this kind, with lush foliage providing shade, embellish the palaces. These palaces are further adorned with countless (asamkhya) railings, countless windows, countless doors, countless pavilions, countless crescent-shaped decorations, countless canopies, countless golden nets covering them, countless fragrances pervading all around, and countless garments spread on the ground. 'O Buddha-son! Bodhisattva Mahasattvas, with these offerings, for immeasurable, countless, inexpressible, and unspeakable kalpas, with pure minds, respectfully and reverently make offerings to all Buddhas, constantly without regression, without rest; and all the relics of each Tathagata after their passing are also offered with such reverence. This is done to cause all sentient beings to generate pure faith, to enable all sentient beings to gather roots of goodness, to enable all sentient beings to be free from all suffering, to enable all sentient beings to have vast understanding, to enable all sentient beings to be adorned with great adornments, to be adorned with immeasurable adornments, to enable all that is done to be ultimately accomplished, to know that the appearance of Buddhas is difficult to encounter, to fulfill the immeasurable power of the Tathagatas, to adorn and make offerings to Buddha stupas and temples, to uphold the Dharma of all Buddhas, thus making offerings to the present Buddhas, and to all relics after their passing. These offerings cannot be fully described even in countless kalpas. Thus, accumulating immeasurable merits, all is for the purpose of maturing all sentient beings, without regression, without rest, without weariness; without attachment, free from all thoughts; without reliance, forever severing what is relied upon; far from self, and what belongs to self; with the seal of true Dharma, sealing all doors of karma; attaining the non-arising of Dharma, abiding in the abode of the Buddhas; observing the nature of non-arising, sealing all realms. The Buddhas protect and remember the aspiration of dedication, the dedication that corresponds with the nature of all Dharmas, entering the dedication of the method of accomplishing what is done through non-action, the dedication of the method of abandoning all attachments to things, abiding in the dedication of immeasurable skillful means, the dedication of forever transcending all realms of existence, the dedication of skillfully practicing all practices without dwelling on appearances, the dedication of universally gathering all roots of goodness, the dedication of universally purifying one.'
切菩薩諸行廣大回向，發無上菩提心迴向，與一切善根同住迴向，滿足最上信解心迴向。
「佛子！菩薩摩訶薩以諸善根如是迴向時，雖隨生死而不改變，求一切智未曾退轉，在於諸有心無動亂，悉能度脫一切眾生，不染有為法，不失無礙智。菩薩行位，因緣無盡；世間諸法，無能變動；具足清凈諸波羅蜜，悉能成就一切智力。菩薩如是離諸癡暗，成菩提心，開示光明，增長凈法，迴向勝道，具足眾行；以清凈意，善能分別；了一切法，悉隨心現；知業如幻，業報如像，諸行如化；因緣生法，悉皆如響；菩薩諸行，一切如影；出生無著清凈法眼，見於無作廣大境界；證寂滅性，了法無二；得法實相，具菩薩行；於一切相，皆無所著；善能修行同事諸業，于白凈法恒無廢舍；離一切著，住無著行。菩薩如是善巧思惟，無有迷惑，不違諸法，不壞業因，明見真實，善巧迴向；知法自性，以方便力，成就業報，到于彼岸；智慧觀察一切諸法，獲神通智諸業善根；無作而行，隨心自在。菩薩摩訶薩以諸善根如是迴向，為欲度脫一切眾生，不斷佛種，永離魔業，見一切智無有邊際，信樂不捨離世境界，斷諸雜染；亦愿眾生得清凈智，入深方便，出生死法，獲佛善根，永斷一切諸魔事業，以平等印普印諸業，發心趣入一切種
【現代漢語翻譯】 現代漢語譯本 菩薩將所有菩薩的廣大修行功德迴向，發起無上菩提心迴向，與一切善根同住迴向，滿足最上信解心迴向。
『佛子！菩薩摩訶薩以各種善根這樣迴向時，雖然隨順生死輪迴卻不改變其志向，追求一切智慧從未退轉，處於各種存在狀態中心無動搖，完全能夠度脫一切眾生，不被有為法所污染，不失去無礙的智慧。菩薩的修行位次，因緣無盡；世間各種現象，沒有能夠改變它的；具足清凈的各種波羅蜜（到達彼岸的方法），完全能夠成就一切智慧的力量。菩薩像這樣遠離各種愚癡和黑暗，成就菩提心，開示光明，增長清凈的法，迴向殊勝的道路，具足各種修行；以清凈的心意，善於分辨；瞭解一切法，都隨心顯現；知道業如幻象，業報如影像，各種行為如幻化；因緣所生的法，都像回聲；菩薩的各種修行，一切都像影子；生出無執著的清凈法眼，見到無為的廣大境界；證得寂滅的本性，了解法無二元；得到法的真實相，具足菩薩的修行；對於一切現象，都沒有執著；善於修行同事等各種行為，對於清凈的法恒常不放棄；遠離一切執著，安住于無執著的修行。菩薩像這樣善巧地思維，沒有迷惑，不違背各種法，不破壞業的因果，明見真實，善巧地迴向；知道法的自性，以方便的力量，成就業報，到達彼岸；以智慧觀察一切法，獲得神通智慧和各種善根；無為而行，隨心自在。菩薩摩訶薩以各種善根這樣迴向，是爲了度脫一切眾生，不斷絕佛的種子，永遠遠離魔的業障，見到一切智慧沒有邊際，信樂而不捨離世間的境界，斷除各種雜染；也希望眾生得到清凈的智慧，進入深妙的方便法門，脫離生死輪迴，獲得佛的善根，永遠斷除一切魔的事業，以平等的印記普遍印證各種業，發心趣入一切種智（佛的智慧）。』
【English Translation】 English version The Bodhisattva dedicates all the vast practices of a Bodhisattva, dedicates with the unsurpassed Bodhi mind, dedicates dwelling with all good roots, and dedicates fulfilling the supreme faith and understanding.
'Buddha's children! When a Bodhisattva Mahasattva dedicates all good roots in this way, although following the cycle of birth and death, they do not change their aspiration, seeking all wisdom without ever retreating, remaining unmoved in all states of existence, completely able to liberate all sentient beings, not being tainted by conditioned dharmas, and not losing unobstructed wisdom. The Bodhisattva's stages of practice have endless causes and conditions; worldly phenomena cannot change it; possessing all pure Paramitas (ways to reach the other shore), they are fully capable of achieving the power of all wisdom. The Bodhisattva, in this way, is free from all ignorance and darkness, achieves the Bodhi mind, reveals light, increases pure dharmas, dedicates to the supreme path, possesses all practices; with a pure mind, they are skilled in discernment; understanding all dharmas, they all manifest according to the mind; knowing that karma is like an illusion, karmic retribution is like an image, all actions are like transformations; dharmas arising from causes and conditions are all like echoes; all the Bodhisattva's practices are like shadows; giving rise to the unattached pure Dharma eye, seeing the vast realm of non-action; realizing the nature of quiescence, understanding that dharmas are non-dual; attaining the true form of Dharma, possessing the practices of a Bodhisattva; having no attachment to any phenomena; being skilled in practicing all actions of cooperation, constantly not abandoning pure dharmas; being free from all attachments, dwelling in the practice of non-attachment. The Bodhisattva, in this way, skillfully contemplates, has no confusion, does not violate any dharmas, does not destroy the causes of karma, clearly sees the truth, and skillfully dedicates; knowing the self-nature of dharmas, with the power of skillful means, achieves karmic retribution, and reaches the other shore; with wisdom, observes all dharmas, obtains supernatural wisdom and all good roots; acts without acting, being free according to the mind. The Bodhisattva Mahasattva dedicates all good roots in this way, in order to liberate all sentient beings, not cutting off the Buddha's seed, forever being free from the works of demons, seeing that all wisdom is boundless, believing and not abandoning the worldly realm, cutting off all impurities; also wishing that sentient beings obtain pure wisdom, enter profound skillful means, escape the cycle of birth and death, obtain the Buddha's good roots, forever cut off all the works of demons, with the seal of equality, universally seal all karmas, and aspire to enter all-knowing wisdom (Buddha's wisdom).'
智，成就一切出世間法。
「佛子！是為菩薩摩訶薩第二不壞迴向。菩薩摩訶薩住此迴向時，得見一切無數諸佛，成就無量清凈妙法，普于眾生得平等心，於一切法無有疑惑；一切諸佛神力所加，降伏眾魔，永離其業；成就生貴，滿菩提心；得無礙智不由他解，善能開闡一切法義；能隨想力入一切剎，普照眾生，悉使清凈。菩薩摩訶薩以此不壞迴向之力，攝諸善根，如是迴向。」
爾時，金剛幢菩薩觀察十方，承佛神力，即說頌言：
「菩薩已得不壞意， 修行一切諸善業， 是故能令佛歡喜， 智者以此而回向。 供養無量無邊佛， 佈施持戒伏諸根， 為欲利益諸眾生， 普使一切皆清凈。 一切上妙諸香華， 無量差別勝衣服， 寶蓋及以莊嚴具， 供養一切諸如來。 如是供養于諸佛， 無量無數難思劫， 恭敬尊重常歡喜， 未曾一念生疲厭。 專心想念于諸佛， 一切世間大明燈， 十方所有諸如來， 靡不現前如目睹。 不可思議無量劫， 種種佈施心無厭， 百千萬億眾劫中， 修諸善法悉如是。 彼諸如來滅度已， 供養舍利無厭足， 悉以種種妙莊嚴， 建立難思眾塔廟。 造立無等最勝形， 寶藏凈金為莊嚴，
【現代漢語翻譯】 現代漢語譯本 智慧，成就一切超越世俗的法。 『佛子！這就是菩薩摩訶薩的第二種不壞迴向。菩薩摩訶薩安住于這種迴向時，能夠見到一切無數的佛，成就無量清凈微妙的法，普遍對眾生生起平等心，對於一切法不再有疑惑；一切諸佛的神力加持，降伏各種魔障，永遠脫離魔業；成就高貴的出身，圓滿菩提心；獲得無礙的智慧，不依賴他人的解釋，善於開示闡明一切法的意義；能夠隨心所欲進入一切佛剎，普遍照耀眾生，使他們都得到清凈。菩薩摩訶薩憑藉這種不壞迴向的力量，攝取各種善根，這樣進行迴向。』 當時，金剛幢菩薩觀察十方，承蒙佛的神力，隨即說出偈頌： 『菩薩已經獲得不壞的意念，修行一切各種善業，因此能夠令佛歡喜，有智慧的人用這種方式進行迴向。 供養無量無邊的佛，佈施、持戒、調伏各種感官，爲了利益一切眾生，普遍使一切都得到清凈。 用一切上等美妙的香、花，無量差別殊勝的衣服，寶蓋以及各種莊嚴的器具，供養一切諸如來（Tathagata）。 像這樣供養諸佛，經過無量無數難以思議的劫數，恭敬尊重，常常歡喜，不曾有一念生起疲倦厭煩。 專心想念諸佛，他們是世間一切的大明燈，十方所有諸如來，沒有不顯現在眼前如同親眼所見。 在不可思議的無量劫中，進行種種佈施，內心沒有厭倦，在百千萬億的劫數中，修習各種善法都是如此。 那些如來滅度之後，供養他們的舍利，沒有厭足，用各種美妙的莊嚴，建立難以思議的眾多塔廟。 建造無與倫比的最殊勝的佛像，用寶藏和純凈的黃金來莊嚴，
【English Translation】 English version Wisdom, accomplishes all transcendental dharmas. 'Buddha-son! This is the second indestructible dedication of the Bodhisattva-Mahasattva. When the Bodhisattva-Mahasattva dwells in this dedication, he is able to see all the countless Buddhas, accomplish immeasurable pure and wonderful dharmas, universally generate an equal mind towards all sentient beings, and have no doubts about any dharma; empowered by the divine power of all the Buddhas, he subdues all demons, and is forever free from their karma; he achieves noble birth, fulfills the Bodhi mind; he obtains unobstructed wisdom, not relying on others' explanations, and is skilled in expounding the meaning of all dharmas; he is able to enter all Buddha-lands at will, universally illuminate sentient beings, and purify them all. The Bodhisattva-Mahasattva, with the power of this indestructible dedication, gathers all good roots, and dedicates them in this way.' At that time, Vajradhvaja Bodhisattva, observing the ten directions, empowered by the Buddha's divine power, immediately spoke the following verses: 'The Bodhisattva has already obtained an indestructible mind, cultivating all kinds of good deeds, therefore he is able to make the Buddha rejoice, the wise one dedicates in this way. Offering to immeasurable and boundless Buddhas, giving, upholding precepts, subduing all senses, for the sake of benefiting all sentient beings, universally making all pure. Using all the supreme and wonderful fragrances, flowers, immeasurable and distinct excellent clothes, jeweled canopies, and various adornments, offering to all the Tathagatas (如來). Offering to the Buddhas in this way, through immeasurable and countless inconceivable kalpas, with reverence and respect, always joyful, never having a single thought of fatigue or weariness. Concentrating the mind on the Buddhas, who are the great lamps of the entire world, all the Tathagatas in the ten directions, without exception, appear before one's eyes as if seen directly. In inconceivable immeasurable kalpas, performing various kinds of giving, the mind without weariness, in hundreds of millions of billions of kalpas, cultivating all good dharmas is like this. After those Tathagatas have passed into Nirvana, offering to their relics, without satiety, using all kinds of wonderful adornments, establishing inconceivable numerous stupas and temples. Constructing unparalleled and most supreme images, adorned with treasures and pure gold,
巍巍高大如山王， 其數無量百千億。 凈心尊重供養已， 復生歡喜利益意， 不思議劫處世間， 救護眾生令解脫。 了知眾生皆妄想， 于彼一切無分別， 而能善別眾生根， 普為群生作饒益。 菩薩修集諸功德， 廣大最勝無與比， 了達體性悉非有， 如是決定皆迴向。 以最勝智觀諸法， 其中無有一法生， 如是方便修迴向， 功德無量不可盡。 以是方便令心凈， 悉與一切如來等， 此方便力不可盡， 是故福報無盡極。 發起無上菩提心， 一切世間無所依， 普至十方諸世界， 而於一切無所礙。 一切如來出世間， 為欲啟導眾生心， 如其心性而觀察， 畢竟推求不可得。 一切諸法無有餘， 悉入于如無體性， 以是凈眼而回向， 開彼世間生死獄。 雖令諸有悉清凈， 亦不分別于諸有， 知諸有性無所有， 而令歡喜意清凈。 於一佛土無所依， 一切佛土悉如是， 亦不染著有為法， 知彼法性無依處。 以是修成一切智， 以是無上智莊嚴， 以是諸佛皆歡喜， 是為菩薩迴向業。 菩薩專心念諸佛， 無上智慧巧方便， 如佛一切無所依， 愿我修成此功德。
【現代漢語翻譯】 現代漢語譯本 巍峨高大如山王（指佛陀），數量無量百千億。 以清凈的心尊重供養之後，又生起歡喜利益眾生的心意， 在不可思議的劫數中處於世間，救護眾生使他們解脫。 了知眾生的一切都是虛妄的念想，對於他們的一切沒有分別， 卻能善於分辨眾生的根器，普遍為眾生帶來利益。 菩薩修習積累各種功德，廣大殊勝無比， 通達一切事物的體性都是空無的，如此決定將功德迴向。 以最殊勝的智慧觀察一切法，其中沒有一法是真實產生的， 如此方便地修習迴向，功德無量無盡。 以這種方便使心清凈，與一切如來（指佛陀）平等無二， 這種方便的力量不可窮盡，所以福報也是無盡的。 發起無上的菩提心（指覺悟之心），在一切世間都無所依， 普遍到達十方諸世界，而對於一切都沒有障礙。 一切如來（指佛陀）出現於世間，是爲了啓發引導眾生的心， 根據眾生的心性而觀察，最終推求是不可得的。 一切諸法沒有剩餘，都歸入如（指真如實相）的無體性， 以這種清凈的眼光而回向，打開世間生死的牢獄。 雖然使一切存在都清凈，也不分別這些存在， 知道一切存在的本性都是空無的，從而使歡喜心清凈。 對於一個佛土沒有執著，一切佛土都是如此， 也不染著有為法（指因緣和合而生的法），知道這些法的本性沒有依處。 以這種方式修成一切智慧，以這種無上的智慧來莊嚴自己， 以這種方式使諸佛都歡喜，這就是菩薩的迴向事業。 菩薩專心憶念諸佛，以無上的智慧和巧妙的方便， 如同佛陀一切都無所依，愿我修成這樣的功德。
【English Translation】 English version Lofty and majestic like a mountain king (referring to the Buddha), their number is immeasurable, hundreds of thousands of billions. Having respectfully made offerings with a pure heart, they again generate the intention of joy and benefit for sentient beings, Dwelling in the world for inconceivable kalpas, they rescue sentient beings, enabling them to attain liberation. Knowing that all of sentient beings' thoughts are illusory, they have no discrimination towards them, Yet they are able to skillfully discern the capacities of sentient beings, universally bringing benefit to all. Bodhisattvas cultivate and accumulate various merits, vast and supremely excellent beyond comparison, Understanding that the essence of all things is empty, they resolutely dedicate their merits in this way. With the most supreme wisdom, they observe all dharmas, and within them, not a single dharma is truly produced, Thus, they skillfully practice dedication, and their merits are immeasurable and inexhaustible. Through this skillful means, they purify their minds, becoming equal to all Tathagatas (referring to Buddhas), The power of this skillful means is inexhaustible, therefore, their blessings are also endless. They arouse the unsurpassed Bodhicitta (the mind of enlightenment), having no reliance in all the worlds, Universally reaching all the worlds in the ten directions, and having no obstruction in anything. All Tathagatas (referring to Buddhas) appear in the world to inspire and guide the minds of sentient beings, Observing according to the nature of their minds, ultimately, seeking them is unattainable. All dharmas without exception, enter into the non-substantiality of Suchness (referring to the true nature of reality), With this pure vision, they dedicate their merits, opening the prison of birth and death in the world. Although they purify all existences, they do not discriminate among these existences, Knowing that the nature of all existences is empty, they purify their minds with joy. They have no attachment to one Buddha-land, and all Buddha-lands are the same, Nor are they attached to conditioned dharmas (dharmas arising from causes and conditions), knowing that the nature of these dharmas has no place of reliance. In this way, they cultivate and accomplish all wisdom, and with this unsurpassed wisdom, they adorn themselves, In this way, they make all Buddhas rejoice, and this is the Bodhisattva's work of dedication. Bodhisattvas single-mindedly remember all Buddhas, with unsurpassed wisdom and skillful means, Just as the Buddhas have no reliance on anything, may I cultivate and accomplish such merits.
專心救護於一切， 令其遠離眾惡業， 如是饒益諸群生， 繫念思惟未曾舍。 住于智地守護法， 不以余乘取涅槃， 唯愿得佛無上道， 菩薩如是善迴向。 不取眾生所言說， 一切有為虛妄事， 雖復不依言語道， 亦復不著無言說。 十方所有諸如來， 了達諸法無有餘， 雖知一切皆空寂， 而不于空起心念。 以一莊嚴嚴一切， 亦不於法生分別， 如是開悟諸群生， 一切無性無所觀。
「佛子！云何為菩薩摩訶薩等一切佛迴向？
「佛子！此菩薩摩訶薩隨順修學去、來、現在諸佛世尊迴向之道。如是修學迴向道時，見一切色乃至觸法若美、若惡，不生愛憎，心得自在；無諸過失，廣大清凈；歡喜悅樂，離諸憂惱；心意柔軟，諸根清涼。佛子！菩薩摩訶薩獲得如是安樂之時，復更發心迴向諸佛，作如是念：『愿以我今所種善根，令諸佛樂轉更增勝，所謂：不可思議佛所住樂、無有等比佛三昧樂、不可限量大慈悲樂、一切諸佛解脫之樂、無有邊際大神通樂、最極尊重大自在樂、廣大究竟無量力樂、離諸知覺寂靜之樂、住無礙住恒正定樂、行無二行不變異樂。』
「佛子！菩薩摩訶薩以諸善根迴向佛已，復以此善根迴向菩薩，所謂：『愿未
【現代漢語翻譯】 現代漢語譯本 一心一意地救護一切眾生，使他們遠離各種惡業。 像這樣饒益所有眾生，心中念念不忘，從不捨棄。 安住于智慧之地，守護佛法，不以其他乘法求取涅槃（Nirvana，佛教的最高境界，指脫離輪迴的解脫）。 只願證得佛陀無上的道果，菩薩應當如此善巧地迴向。 不執著于眾生所說的話語，因為一切有為法都是虛妄不實的。 雖然不依賴言語的表達，也不執著于無言說的狀態。 十方世界所有的如來（Tathagata，佛的稱號之一），都徹底明瞭諸法（Dharma，佛教的教義和真理）的實相，沒有絲毫遺漏。 雖然知道一切法皆是空寂的，但也不會在空性上生起任何執念。 以一種莊嚴來莊嚴一切，也不對諸法生起分別之心。 像這樣開悟所有眾生，讓他們明白一切法都是無自性的，沒有什麼可以執著觀看的。
『佛子（Buddha's son，對菩薩的尊稱）！什麼是菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）等同於一切佛的迴向？』
『佛子！這位菩薩摩訶薩隨順修學過去、現在、未來諸佛世尊的迴向之道。當他這樣修學迴向之道時，見到一切色（rupa，物質現象）乃至觸法（sparsha-dharma，觸覺的感受），無論是美好的還是醜惡的，都不生起愛憎之心，內心自在；沒有各種過失，廣大清凈；歡喜快樂，遠離各種憂愁煩惱；心意柔軟，諸根清涼。佛子！菩薩摩訶薩獲得這樣的安樂時，又進一步發心迴向諸佛，這樣想：『愿以我現在所種的善根，使諸佛的快樂更加增勝，即：不可思議的佛所安住的快樂、無與倫比的佛三昧（samadhi，禪定）之樂、不可思議的大慈悲之樂、一切諸佛解脫之樂、無邊無際的大神通之樂、最極尊貴的大自在之樂、廣大究竟無量的力量之樂、遠離一切知覺的寂靜之樂、安住于無礙的恒常正定之樂、行於無二之行而不變異的快樂。』
『佛子！菩薩摩訶薩以各種善根迴向佛之後，又以此善根迴向菩薩，即：『愿未
【English Translation】 English version Wholeheartedly protect and rescue all beings, causing them to be far from all evil deeds. Thus benefiting all living beings, with mindfulness never abandoning them. Dwelling in the ground of wisdom, guarding the Dharma (Buddhist teachings), not seeking Nirvana (liberation from the cycle of rebirth) through other vehicles. Only wishing to attain the unsurpassed path of the Buddha, the Bodhisattva (one who seeks enlightenment) should thus skillfully dedicate merit. Not clinging to the words spoken by sentient beings, for all conditioned phenomena are illusory. Although not relying on the path of language, neither clinging to the state of non-speaking. All the Tathagatas (Buddhas) in the ten directions, thoroughly understand all Dharmas (teachings and truths) without any remainder. Although knowing that all is empty and still, they do not give rise to any thought of emptiness. Adorning all with one adornment, not giving rise to discrimination regarding the Dharmas. Thus enlightening all living beings, making them understand that all is without inherent nature, and there is nothing to cling to or observe.
'Buddha's son! What is the dedication of merit by a Bodhisattva-Mahasattva (great Bodhisattva) that is equal to all Buddhas?'
'Buddha's son! This Bodhisattva-Mahasattva follows and learns the path of dedication of merit of the Buddhas, the World Honored Ones of the past, present, and future. When thus learning the path of dedication, upon seeing all forms (rupa, material phenomena) and even the touch-sense (sparsha-dharma, tactile sensations), whether beautiful or ugly, they do not give rise to love or hatred, their minds are at ease; without any faults, vast and pure; joyful and happy, free from all worries and afflictions; their minds are gentle, and their senses are cool. Buddha's son! When the Bodhisattva-Mahasattva attains such peace and joy, they further resolve to dedicate merit to the Buddhas, thinking thus: 'May the roots of goodness that I have now planted cause the joy of the Buddhas to increase even more, namely: the inconceivable joy of the Buddha's abode, the incomparable joy of the Buddha's samadhi (meditative absorption), the inconceivable great compassion joy, the joy of liberation of all Buddhas, the boundless great supernatural power joy, the most honored great freedom joy, the vast and ultimate immeasurable power joy, the joy of stillness free from all perceptions, the joy of abiding in unobstructed constant right concentration, the joy of practicing the non-dual practice without change.'
'Buddha's son! After the Bodhisattva-Mahasattva has dedicated merit to the Buddhas with all their roots of goodness, they again dedicate this merit to the Bodhisattvas, namely: 'May those who have not yet'
滿者令得圓滿，心未凈者令得清凈，諸波羅蜜未滿足者令得滿足。安住金剛菩提之心，於一切智得不退轉，不捨大精進，守護菩提門一切善根；能令眾生舍離我慢，發菩提心，所愿成滿；安住一切菩薩所住，獲得菩薩明利諸根，修習善根，證薩婆若。』
「佛子！菩薩摩訶薩以諸善根如是迴向菩薩已，復以迴向一切眾生：『愿一切眾生所有善根，乃至極少一彈指頃，見佛聞法，恭敬聖僧。彼諸善根皆離障礙，唸佛圓滿，念法方便，念僧尊重，不離見佛，心得清凈，獲諸佛法，集無量德，凈諸神通，舍法疑念，依教而住。』如為眾生如是迴向，為聲聞、辟支佛迴向亦復如是。『又愿一切眾生永離地獄、餓鬼、畜生、閻羅王等一切惡處，增長無上菩提之心，專意勤求一切種智，永不譭謗諸佛正法，得佛安樂，身心清凈，證一切智。』
「佛子！菩薩摩訶薩所有善根，皆以大愿，發起、正發起，積集、正積集，增長、正增長，悉令廣大具足充滿。
「佛子！菩薩摩訶薩在家宅中與妻子俱，未曾暫舍菩提之心，正念思惟薩婆若境，自度度彼，令得究竟；以善方便化己眷屬，令入菩薩智，令成熟解脫；雖與同止，心無所著，以本大悲處於居家，以慈心故隨順妻子，于菩薩清凈道無所障礙。菩薩摩訶薩雖在居家
【現代漢語翻譯】 現代漢語譯本 使圓滿者得以圓滿，使心未清凈者得以清凈，使諸波羅蜜（paramita，意為「到彼岸」，指菩薩修行的六種或十種德行）未滿足者得以滿足。安住于金剛菩提之心（vajra-bodhi-citta，意為堅不可摧的覺悟之心），於一切智（sarvajna，意為佛陀的智慧）得不退轉，不捨大精進，守護菩提門一切善根；能令眾生舍離我慢，發菩提心，所愿成滿；安住一切菩薩所住，獲得菩薩明利諸根，修習善根，證薩婆若（sarvajnatva，意為一切智）。』 『佛子！菩薩摩訶薩以諸善根如此迴向菩薩之後，又迴向一切眾生：『愿一切眾生所有善根，乃至極少一彈指頃，見佛聞法，恭敬聖僧。彼諸善根皆離障礙，唸佛圓滿，念法方便，念僧尊重，不離見佛，心得清凈，獲諸佛法，集無量德，凈諸神通，舍法疑念，依教而住。』如為眾生如此迴向，為聲聞（sravaka，意為聽聞佛法而修行的人）、辟支佛（pratyekabuddha，意為獨自覺悟的人）迴向也同樣如此。『又愿一切眾生永遠脫離地獄、餓鬼、畜生、閻羅王等一切惡處，增長無上菩提之心，專心勤求一切種智（sarvakarajnata，意為佛陀所知的一切），永遠不譭謗諸佛正法，得佛安樂，身心清凈，證一切智。』 『佛子！菩薩摩訶薩所有善根，都以大愿，發起、正發起，積集、正積集，增長、正增長，全部令其廣大具足充滿。 『佛子！菩薩摩訶薩在家宅中與妻子同住，未曾片刻捨棄菩提之心，正念思惟薩婆若境，自度度他，令得究竟；以善巧方便教化自己的眷屬，令其進入菩薩的智慧，令其成熟解脫；雖然與他們同住，心中卻無所執著，以本來的大悲心處於居家，以慈悲心順應妻子，對於菩薩清凈的道路沒有任何障礙。菩薩摩訶薩雖然在家居住
【English Translation】 English version May those who are complete become more complete, may those whose minds are not pure become pure, and may those who have not fulfilled the paramitas (perfections) be fulfilled. Abiding in the vajra-bodhi-citta (diamond-like mind of enlightenment), may they not regress from sarvajna (omniscience), not abandon great diligence, and protect all the roots of goodness of the path to enlightenment; may they enable sentient beings to abandon arrogance, generate the bodhi-citta (mind of enlightenment), and fulfill their wishes; may they abide in all the abodes of bodhisattvas, obtain the sharp faculties of bodhisattvas, cultivate roots of goodness, and realize sarvajnatva (omniscience).』 『O son of Buddha! After the bodhisattva-mahasattva has dedicated all roots of goodness in this way to bodhisattvas, he further dedicates them to all sentient beings: 『May all sentient beings, with all their roots of goodness, even for the briefest moment of a finger snap, see the Buddha, hear the Dharma, and respect the Sangha. May all these roots of goodness be free from obstacles, may their mindfulness of the Buddha be complete, may their mindfulness of the Dharma be skillful, may their mindfulness of the Sangha be respectful, may they not be separated from seeing the Buddha, may their minds become pure, may they obtain the Buddha's teachings, accumulate immeasurable virtues, purify all their spiritual powers, abandon doubts about the Dharma, and abide by the teachings.』 Just as they dedicate in this way for sentient beings, they also dedicate in the same way for sravakas (hearers) and pratyekabuddhas (solitary realizers). 『Furthermore, may all sentient beings forever be free from all evil realms such as hell, hungry ghosts, animals, and Yama, the king of death, increase their unsurpassed bodhi-citta, diligently seek sarvakarajnata (all-knowing wisdom), never slander the true Dharma of the Buddhas, attain the bliss of the Buddhas, purify their body and mind, and realize sarvajna.』 『O son of Buddha! All the roots of goodness of the bodhisattva-mahasattva are initiated, rightly initiated, accumulated, rightly accumulated, increased, and rightly increased with great vows, and all are made vast, complete, and full.』 『O son of Buddha! The bodhisattva-mahasattva, while living in a household with his wife, never for a moment abandons the bodhi-citta, correctly contemplates the realm of sarvajna, crosses himself and others over, and enables them to reach the ultimate; with skillful means, he transforms his family members, enabling them to enter the wisdom of the bodhisattva, enabling them to mature in liberation; although he lives with them, his mind is without attachment, and with his original great compassion, he lives in the household, and with a compassionate mind, he accommodates his wife, and there is no obstacle to the pure path of the bodhisattva. Although the bodhisattva-mahasattva lives in a household
作諸事業，未曾暫舍一切智心。所謂：若著衣裳、若啖滋味、若服湯藥、澡漱涂摩、迴旋顧視、行住坐臥、身語意業、若睡若寤。如是一切諸有所作，心常回向薩婆若道，繫念思惟，無時舍離。為欲饒益一切眾生，安住菩提無量大愿，攝取無數廣大善根；勤修諸善，普救一切，永離一切憍慢放逸，決定趣於一切智地，終不發意向于余道；常觀一切諸佛菩提，永舍一切諸雜染法，修行一切菩薩所學，於一切智道無所障礙；住于智地愛樂誦習，以無量智集諸善根，心不戀樂一切世間，亦不染著所行之行，專心受持諸佛教法。菩薩如是處在居家，普攝善根，令其增長，迴向諸佛無上菩提。
「佛子！菩薩爾時，乃至施與畜生之食一摶、一粒，咸作是愿：『當令此等舍畜生道，利益安樂，究竟解脫，永度苦海，永滅苦受，永除苦蘊，永斷苦覺、苦聚、苦行、苦因、苦本及諸苦處；愿彼眾生皆得舍離。』菩薩如是專心繫念一切眾生，以彼善根而為上首，為其迴向一切種智。菩薩初發菩提之心普攝眾生，修諸善根悉以迴向，欲令永離生死曠野，得諸如來無礙快樂，出煩惱海，修佛法道；慈心遍滿，悲力廣大，普使一切得清凈樂；守護善根，親近佛法；出魔境界，入佛境界；斷世間種，植如來種，住於三世平等法中。菩薩摩訶
【現代漢語翻譯】 現代漢語譯本 做任何事情，都不曾片刻捨棄追求一切智慧的心。例如：穿衣、吃飯、服藥、洗漱塗抹、轉身顧盼、行走站立坐臥、身語意的一切行為，無論是睡著還是醒著。像這樣一切所作所為，心中常常回向于薩婆若道（一切智之道），繫念思惟，沒有一時一刻舍離。爲了利益一切眾生，安住于菩提（覺悟）的無量大愿，攝取無數廣大的善根；勤奮修習各種善行，普遍救度一切眾生，永遠遠離一切驕慢放逸，堅定地趨向一切智慧的境地，最終不發心走向其他道路；常常觀察一切諸佛的菩提（覺悟），永遠捨棄一切雜染的法，修行一切菩薩所學的，對於一切智慧之道沒有任何障礙；安住于智慧的境地，喜愛誦讀學習，以無量的智慧積累各種善根，心中不貪戀世間的一切，也不執著于所修行的行為，專心受持諸佛的教法。菩薩像這樣處在居家生活中，普遍攝取善根，使其增長，迴向于諸佛無上的菩提（覺悟）。 『佛子！菩薩在那個時候，乃至佈施給畜生一團食物、一粒米，都發這樣的愿：『愿這些眾生捨棄畜生道，得到利益安樂，最終解脫，永遠度過苦海，永遠滅除苦受，永遠消除苦蘊，永遠斷除苦覺、苦聚、苦行、苦因、苦本以及各種苦處；愿他們都能夠舍離這些痛苦。』菩薩像這樣專心繫念一切眾生，以這些善根作為首要，為他們迴向一切種智（佛的一切智慧）。菩薩最初發起菩提心（覺悟之心）時，普遍攝受眾生，修習各種善根都用來回向，想要讓他們永遠脫離生死曠野，得到諸如來（佛）的無礙快樂，脫離煩惱之海，修習佛法之道；慈悲之心遍滿，悲憫之力廣大，普遍使一切眾生得到清凈的快樂；守護善根，親近佛法；脫離魔的境界，進入佛的境界；斷除世間的種子，種植如來的種子，安住於三世平等的法中。菩薩摩訶薩（大菩薩）
【English Translation】 English version In all activities, they never for a moment abandon the mind seeking all-wisdom. For example, whether putting on clothes, eating food, taking medicine, washing and anointing, turning around to look, walking, standing, sitting, or lying down, in all actions of body, speech, and mind, whether asleep or awake. In all such activities, the mind is constantly directed towards the path of Sarvajna (all-knowing wisdom), with focused thought, never abandoning it. For the sake of benefiting all sentient beings, they abide in the immeasurable great vow of Bodhi (enlightenment), gathering countless vast roots of goodness; diligently cultivating all good deeds, universally saving all beings, forever abandoning all arrogance and negligence, resolutely moving towards the state of all-wisdom, never intending to turn to other paths; constantly observing the Bodhi (enlightenment) of all Buddhas, forever abandoning all defiled dharmas, practicing all that Bodhisattvas learn, having no obstacles on the path to all-wisdom; abiding in the state of wisdom, loving to recite and study, accumulating all roots of goodness with immeasurable wisdom, the mind not being attached to anything in the world, nor being attached to the actions they perform, wholeheartedly upholding the teachings of all Buddhas. Bodhisattvas, in this way, while living at home, universally gather roots of goodness, causing them to grow, and dedicate them to the unsurpassed Bodhi (enlightenment) of all Buddhas. 'Buddha-child! At that time, even when a Bodhisattva gives a handful or a grain of food to an animal, they make this vow: 『May these beings abandon the animal realm, attain benefit and happiness, ultimately achieve liberation, forever cross the sea of suffering, forever extinguish the experience of suffering, forever eliminate the aggregates of suffering, forever cut off the perception of suffering, the accumulation of suffering, the practice of suffering, the cause of suffering, the root of suffering, and all places of suffering; may they all be able to abandon these sufferings.』 Bodhisattvas, in this way, focus their minds on all sentient beings, taking these roots of goodness as primary, and dedicate them to all-knowing wisdom (the wisdom of a Buddha). When Bodhisattvas first generate the mind of Bodhi (the mind of enlightenment), they universally embrace all sentient beings, and dedicate all the roots of goodness they cultivate, wishing to enable them to forever leave the wilderness of birth and death, attain the unobstructed happiness of all Tathagatas (Buddhas), escape the sea of afflictions, and cultivate the path of the Buddha's Dharma; their compassionate heart is all-pervading, their power of compassion is vast, universally enabling all beings to attain pure happiness; they protect their roots of goodness, draw near to the Buddha's Dharma; they leave the realm of Mara (demon), enter the realm of the Buddha; they cut off the seeds of the world, plant the seeds of the Tathagata, and abide in the Dharma of equality in the three times. Bodhisattva Mahasattvas (Great Bodhisattvas)'
薩如是所有已集、當集、現集善根，悉以迴向。復作是念：『如過去諸佛菩薩所行，恭敬供養一切諸佛，度諸眾生令永出離，勤加修習一切善根，悉以迴向而無所著。所謂：不依色，不著受，無倒想，不作行，不取識，舍離六處；不住世法，樂出世間；知一切法皆如虛空，無所從來，不生不滅，無有真實，無所染著；遠離一切諸分別見，不動不轉，不失不壞；住于實際，無相離相，唯是一相；如是深入一切法性，常樂習行普門善根，悉見一切諸佛眾會。如彼過去一切如來善根迴向，我亦如是而為迴向；解如是法，證如是法，依如是法，發心修習，不違法相；知所修行，如幻如影，如水中月，如鏡中像，因緣和合之所顯現，乃至如來究竟之地。』
「佛子！菩薩摩訶薩復作是念：『如過去諸佛修菩薩行時，以諸善根如是迴向；未來、現在，悉亦如是。我今亦應如彼諸佛，如是發心，以諸善根而為迴向：第一回向、勝迴向、最勝迴向、上回向、無上回向、無等迴向、無等等迴向、無比迴向、無對迴向、尊迴向、妙迴向、平等迴向、正直迴向、大功德迴向、廣大回向、善迴向、清凈迴向、離惡迴向、不隨惡迴向。』菩薩如是以諸善根正迴向已，成就清凈身、語、意業，住菩薩住，無諸過失；修習善業，離身、語惡，心
【現代漢語翻譯】 現代漢語譯本：菩薩將所有已經積累、將要積累和正在積累的善根，全部用來回向。並且這樣想：『就像過去諸佛菩薩所做的那樣，恭敬供養一切諸佛，度化一切眾生使他們永遠脫離輪迴，勤奮地修習一切善根，全部用來回向而不執著。也就是說：不依賴於色（物質現象），不執著于受（感受），沒有顛倒的妄想，不造作行為，不執取意識，捨棄六根（眼、耳、鼻、舌、身、意）；不住於世俗的法則，樂於出離世間；明白一切法都像虛空一樣，沒有來處，不生不滅，沒有真實性，沒有染著；遠離一切分別見解，不動搖不改變，不消失不毀壞；安住于真如實際，無相而離相，唯一是真如之相；像這樣深入一切法的本性，常常樂於修習普門善根，能夠見到一切諸佛的集會。就像過去一切如來回向善根那樣，我也像他們一樣進行迴向；理解這樣的法，證悟這樣的法，依靠這樣的法，發心修習，不違背法的實相；明白所修行的，就像幻象、影子，像水中的月亮，像鏡中的影像，是因緣和合所顯現的，乃至到達如來的究竟之地。』 『佛子！菩薩摩訶薩又這樣想：『就像過去諸佛在修行菩薩道時，用各種善根這樣迴向；未來、現在，也都是這樣。我現在也應該像那些諸佛一樣，這樣發心，用各種善根進行迴向：第一回向、殊勝迴向、最殊勝迴向、上回向、無上回向、無等迴向、無等等迴向、無比迴向、無對迴向、尊貴迴向、微妙迴向、平等迴向、正直迴向、大功德迴向、廣大回向、善迴向、清凈迴向、遠離惡的迴向、不隨順惡的迴向。』菩薩像這樣用各種善根正確迴向之後，成就清凈的身、語、意業，安住于菩薩的境界，沒有各種過失；修習善業，遠離身、語的惡行，心
【English Translation】 English version: The Bodhisattva dedicates all the roots of good that have been accumulated, will be accumulated, and are being accumulated. And he thinks thus: 『Just as the Buddhas and Bodhisattvas of the past practiced, respectfully making offerings to all Buddhas, liberating all sentient beings to be forever free from samsara, diligently cultivating all roots of good, and dedicating them all without attachment. That is to say: not relying on rupa (form), not clinging to vedana (feeling), without inverted perceptions, not creating actions, not grasping consciousness, abandoning the six sense bases (eye, ear, nose, tongue, body, mind); not dwelling in worldly dharmas, delighting in transcending the world; understanding that all dharmas are like empty space, without origin, without arising or ceasing, without reality, without defilement; being far from all discriminating views, unmoving and unchanging, not lost or destroyed; abiding in the actual reality, without characteristics and beyond characteristics, only the characteristic of suchness; thus deeply entering the nature of all dharmas, constantly delighting in practicing the universal roots of good, able to see all the assemblies of Buddhas. Just as all the Tathagatas of the past dedicated their roots of good, I also dedicate mine in the same way; understanding such dharmas, realizing such dharmas, relying on such dharmas, generating the aspiration to practice, not violating the true nature of dharmas; understanding that what is practiced is like an illusion, a shadow, like the moon in water, like an image in a mirror, manifested by the union of causes and conditions, even to the ultimate state of the Tathagata.』 『Buddha-son! The Bodhisattva Mahasattva also thinks thus: 『Just as the Buddhas of the past, when practicing the Bodhisattva path, dedicated their various roots of good in this way; so too will it be in the future and the present. I should now also, like those Buddhas, generate this aspiration, and dedicate my various roots of good: the foremost dedication, the superior dedication, the most superior dedication, the supreme dedication, the unsurpassed dedication, the unequaled dedication, the incomparable dedication, the matchless dedication, the peerless dedication, the honored dedication, the wondrous dedication, the equal dedication, the upright dedication, the dedication of great merit, the vast dedication, the good dedication, the pure dedication, the dedication that is free from evil, the dedication that does not follow evil.』 Having thus correctly dedicated his various roots of good, the Bodhisattva achieves pure actions of body, speech, and mind, abides in the Bodhisattva's state, without any faults; cultivating good actions, being free from the evil of body and speech, the mind
無瑕穢；修一切智，住廣大心，知一切法無有所作；住出世法，世法不染；分別了知無量諸業，成就回向善巧方便，永拔一切取著根本。
「佛子！是為菩薩摩訶薩第三等一切佛迴向。菩薩摩訶薩住此迴向，深入一切諸如來業，趣向如來勝妙功德；入深清凈智慧境界，不離一切諸菩薩業，善能分別巧妙方便；入深法界，善知菩薩修行次第；入佛種性，以巧方便分別了知無量無邊一切諸法；雖復現身於世中生，而於世法心無所著。」
爾時，金剛幢菩薩承佛神力，普觀十方，即說頌言：
「彼諸菩薩摩訶薩， 修過去佛迴向法， 亦學未來現在世， 一切導師之所行。 于諸境界得安樂， 諸佛如來所稱讚， 廣大光明清凈眼， 悉以迴向大聰哲。 菩薩身根種種樂， 眼耳鼻舌亦復然， 如是無量上妙樂， 悉以迴向諸最勝。 一切世間眾善法， 及諸如來所成就， 于彼悉攝無有餘， 盡以隨喜益眾生。 世間隨喜無量種， 今此迴向為眾生， 人中師子所有樂， 愿使群萌悉圓滿。 一切國土諸如來， 凡所知見種種樂， 愿令眾生皆悉得， 而為照世大明燈。 菩薩所得勝妙樂， 悉以迴向諸群生， 雖為群生故迴向， 而於迴向無所
【現代漢語翻譯】 現代漢語譯本 沒有瑕疵和污垢；修習一切智慧，安住于廣大的心量，了知一切法都沒有造作的自性；安住于超越世俗的法，不被世俗的法所污染；分別了知無量諸業，成就回向的善巧方便，永遠拔除一切執著的根本。
『佛子！這就是菩薩摩訶薩第三種一切佛迴向。菩薩摩訶薩安住于這種迴向，深入一切諸如來的事業，趨向如來殊勝微妙的功德；進入深邃清凈的智慧境界，不離一切諸菩薩的事業，善於分別巧妙的方便；進入深邃的法界，善於了知菩薩修行的次第；進入佛的種性，以巧妙的方便分別了知無量無邊的一切諸法；雖然顯現身形在世間中出生，但對於世俗的法心無所執著。』
這時，金剛幢菩薩（Vajradhvaja Bodhisattva）承蒙佛的神力，普遍觀察十方，即說頌言：
『那些菩薩摩訶薩，修習過去佛的迴向法，也學習未來和現在世，一切導師所修行的。在各種境界中得到安樂，被諸佛如來所稱讚，以廣大光明清凈的眼睛，都用迴向來成就大智慧。菩薩的身體和根所感受的種種快樂，眼睛、耳朵、鼻子、舌頭也是如此，像這樣無量上妙的快樂，都用迴向來給予最殊勝的。一切世間的眾善法，以及諸如來所成就的，對於那些都攝取沒有剩餘，全部都隨喜來利益眾生。世間的隨喜有無量種，現在這種迴向是爲了眾生，人中獅子（指佛）所擁有的快樂，愿使一切眾生都圓滿。一切國土的諸如來，凡所知見種種的快樂，愿令眾生都得到，而成為照耀世界的大明燈。菩薩所得到的殊勝微妙的快樂，都用迴向來給予一切眾生，雖然爲了眾生而回向，但對於迴向沒有執著。』
【English Translation】 English version Without blemish or defilement; cultivating all wisdom, dwelling in a vast mind, knowing that all dharmas have no inherent nature of being made; dwelling in the dharma that transcends the world, not being tainted by worldly dharmas; discerning and understanding immeasurable karmas, accomplishing skillful means of dedication, and forever uprooting the basis of all attachments.
'Buddha-child! This is the third kind of dedication of all Buddhas by Bodhisattva-Mahasattvas. Bodhisattva-Mahasattvas, dwelling in this dedication, deeply enter into all the activities of the Tathagatas, moving towards the supreme and wonderful merits of the Tathagatas; entering into the profound and pure realm of wisdom, not departing from all the activities of the Bodhisattvas, being skilled in discerning skillful means; entering into the profound realm of dharma, being skilled in knowing the stages of Bodhisattva practice; entering into the Buddha-nature, using skillful means to discern and understand the immeasurable and boundless dharmas; although manifesting a body and being born in the world, their minds are not attached to worldly dharmas.'
At that time, Vajradhvaja Bodhisattva, empowered by the Buddha's spiritual power, universally observed the ten directions and spoke the following verses:
'Those Bodhisattva-Mahasattvas, cultivate the dedication methods of the past Buddhas, and also learn from the future and present worlds, what all the guides practice. In all realms, they attain peace and joy, praised by all the Buddhas and Tathagatas, with vast, bright, and pure eyes, they all use dedication to achieve great wisdom. The various pleasures of the Bodhisattva's body and senses, and also the eyes, ears, nose, and tongue, are like this, such immeasurable and supreme pleasures, they all use dedication to give to the most excellent. All the good dharmas of the world, and what the Tathagatas have accomplished, they gather all of them without remainder, and all rejoice to benefit sentient beings. The rejoicing in the world is of immeasurable kinds, now this dedication is for sentient beings, the joy that the lion among men (referring to the Buddha) possesses, may all beings be fulfilled. All the Tathagatas in all lands, all the various pleasures they know and see, may all sentient beings attain them, and become great lamps illuminating the world. The supreme and wonderful pleasures that Bodhisattvas attain, they all use dedication to give to all sentient beings, although dedicating for the sake of sentient beings, they have no attachment to the dedication.'
著。 菩薩修行此迴向， 興起無量大悲心， 如佛所修迴向德， 愿我修行悉成滿。 如諸最勝所成就， 一切智乘微妙樂， 及我在世之所行， 諸菩薩行無量樂， 示入眾趣安隱樂， 恒守諸根寂靜樂， 悉以迴向諸群生， 普使修成無上智。 非身語意即是業， 亦不離此而別有， 但以方便滅癡冥， 如是修成無上智。 菩薩所修諸行業， 積集無量勝功德， 隨順如來生佛家， 寂然不亂正迴向。 十方一切諸世界， 所有眾生咸攝受， 悉以善根迴向彼， 愿令具足安隱樂。 不為自身求利益， 欲令一切悉安樂， 未曾暫起戲論心， 但觀諸法空無我。 十方無量諸最勝， 所見一切真佛子， 悉以善根迴向彼， 愿使速成無上覺。 一切世間含識類， 等心攝取無有餘， 以我所行諸善業， 令彼眾生速成佛。 無量無邊諸大愿， 無上導師所演說， 愿諸佛子皆清凈， 隨其心樂悉成滿。 普觀十方諸世界， 悉以功德施於彼， 愿令皆具妙莊嚴， 菩薩如是學回向。 心不稱量諸二法， 但恒了達法無二， 諸法若二若不二， 于中畢竟無所著。 十方一切諸世間， 悉是眾生想分
【現代漢語翻譯】 現代漢語譯本 菩薩修行這種迴向時，會生起無量的大悲心， 如同佛陀所修的迴向功德一樣，愿我的修行也能全部圓滿。 如同那些最殊勝者所成就的，一切智慧之乘的微妙快樂， 以及我在世間所修行的，諸菩薩行所帶來的無量快樂， 展示進入眾生所趣的安穩快樂，恒常守護諸根的寂靜快樂， 全部都用來回向給一切眾生，普遍使他們修成無上的智慧。 身語意本身不是業，也不離開身語意而有別的業， 只是用方便法來滅除愚癡的黑暗，這樣才能修成無上的智慧。 菩薩所修行的各種行業，積累了無量殊勝的功德， 隨順如來（Tathagata）出生于佛的家族，寂靜而不紊亂地進行正迴向。 十方一切世界，所有的眾生都攝受其中， 全部用善根迴向給他們，愿他們都具足安穩快樂。 不為自己尋求利益，而是希望一切眾生都安樂， 未曾有片刻生起戲論之心，只是觀察諸法皆是空無我。 十方無量諸最殊勝者，所見的一切真正的佛子（Buddha-putra）， 全部用善根迴向給他們，愿他們迅速成就無上覺悟。 一切世間有情識的眾生，平等攝取沒有遺漏， 用我所修行的各種善業，令他們這些眾生迅速成佛。 無量無邊的大愿，無上導師（Buddha）所演說， 愿諸佛子都清凈，隨他們的心願都能圓滿。 普遍觀察十方諸世界，全部用功德施與他們， 愿他們都具足美妙的莊嚴，菩薩應該這樣學習迴向。 心中不衡量諸二法，只是恒常了達法無二， 諸法無論是二還是不二，其中畢竟沒有執著。 十方一切諸世間，都是眾生的妄想分別。
【English Translation】 English version When a Bodhisattva practices this dedication, they generate immeasurable great compassion, Just like the merit of dedication practiced by the Buddha, may my practice also be completely fulfilled. Like what the most excellent ones have achieved, the subtle joy of the vehicle of all wisdom, And the immeasurable joy of the Bodhisattva practices that I perform in the world, Showing the peaceful joy of entering the realms of beings, the constant joy of guarding the senses in stillness, All of these I dedicate to all sentient beings, universally enabling them to cultivate supreme wisdom. The actions of body, speech, and mind are not karma themselves, nor is there karma separate from them, But by using skillful means to extinguish the darkness of ignorance, one can thus cultivate supreme wisdom. The various practices that Bodhisattvas cultivate, accumulate immeasurable excellent merits, Following the Tathagata's birth into the family of the Buddha, they dedicate with stillness and without confusion. All the worlds in the ten directions, all sentient beings are embraced within, All the roots of goodness are dedicated to them, may they all be endowed with peaceful joy. Not seeking benefit for oneself, but desiring that all beings be at peace and happy, Never for a moment arising with a mind of idle talk, but only observing that all dharmas are empty and without self. All the immeasurable most excellent ones in the ten directions, all the true Buddha-putras (sons of the Buddha) they see, All the roots of goodness are dedicated to them, may they quickly achieve supreme enlightenment. All sentient beings in the world, are equally embraced without omission, With all the good deeds I have practiced, may these beings quickly become Buddhas. The immeasurable and boundless great vows, spoken by the supreme teacher (Buddha), May all the Buddha-putras be pure, and may all their wishes be fulfilled according to their desires. Universally observing all the worlds in the ten directions, all the merits are given to them, May they all be endowed with wonderful adornments, this is how Bodhisattvas should learn dedication. The mind does not measure dualistic dharmas, but constantly understands that dharmas are non-dual, Whether dharmas are dual or non-dual, there is ultimately no attachment within them. All the worlds in the ten directions, are all the conceptual distinctions of sentient beings.
別， 于想非想無所得， 如是了達于諸想。 彼諸菩薩身凈已， 則意清凈無瑕穢， 語業已凈無諸過， 當知意凈無所著。 一心正念過去佛， 亦憶未來諸導師， 及以現在天人尊， 悉學于其所說法。 三世一切諸如來， 智慧明達心無礙， 為欲利益眾生故， 迴向菩提集眾業。 彼第一慧廣大慧， 不虛妄慧無倒慧， 平等實慧清凈慧， 最勝慧者如是說。
「佛子！云何為菩薩摩訶薩至一切處迴向？
「佛子！此菩薩摩訶薩修習一切諸善根時，作是念言：『愿此善根功德之力至一切處。譬如實際，無處不至，至一切物，至一切世間，至一切眾生，至一切國土，至一切法，至一切虛空，至一切三世，至一切有為、無為，至一切語言、音聲。愿此善根亦復如是，遍至一切諸如來所，供養三世一切諸佛；過去諸佛所愿悉滿，未來諸佛具足莊嚴，現在諸佛及其國土、道場，眾會遍滿一切虛空法界。愿以信解大威力故，廣大智慧無障礙故，一切善根悉迴向故，以如諸天諸供養具而為供養，充滿無量無邊世界。』佛子！菩薩摩訶薩復作是念：『諸佛世尊普遍一切虛空法界。種種業所起，十方不可說一切世界種世界、不可說佛國土佛境界種種世界、無量世界、無分
【現代漢語翻譯】 現代漢語譯本 遠離，對於非想非非想處（既非有想也非無想的禪定境界）也無所執著，如此通達一切諸想（各種念頭）。 那些菩薩身已清凈，則意念清凈沒有瑕疵污穢，語言行為也已清凈沒有過失，應當知道意念清凈就沒有執著。 一心正念過去諸佛，也憶念未來一切導師，以及現在天人所尊敬的佛陀，都學習他們所說的法。 三世一切諸如來，智慧明達內心沒有障礙，爲了利益眾生的緣故，迴向菩提（覺悟）積累各種善業。 他們擁有第一的智慧、廣大的智慧、不虛妄的智慧、沒有顛倒的智慧、平等真實的智慧、清凈的智慧，最殊勝的智慧就是這樣說的。
『佛子！什麼是菩薩摩訶薩（大菩薩）至一切處迴向？』
『佛子！這位菩薩摩訶薩修習一切善根的時候，這樣想：『愿此善根功德的力量到達一切處。譬如實際（真如），無處不到，到達一切事物，到達一切世間，到達一切眾生，到達一切國土，到達一切法，到達一切虛空，到達一切三世（過去、現在、未來），到達一切有為法（因緣和合的事物）、無為法（不生不滅的事物），到達一切語言、音聲。愿此善根也像這樣，普遍到達一切諸如來所在之處，供養三世一切諸佛；過去諸佛所發的愿都圓滿，未來諸佛具足莊嚴，現在諸佛及其國土、道場，眾會遍滿一切虛空法界。愿以信解的大威力，廣大智慧沒有障礙，一切善根都回向的緣故，以如同諸天所用的各種供養器具來供養，充滿無量無邊的世界。』佛子！菩薩摩訶薩又這樣想：『諸佛世尊普遍存在於一切虛空法界。種種業所生起，十方不可說的一切世界種世界、不可說佛國土佛境界的各種世界、無量世界、無分
【English Translation】 English version Apart from, not attaining anything in the realm of neither perception nor non-perception (a meditative state that is neither with perception nor without perception), thus understanding all thoughts. Those Bodhisattvas, having purified their bodies, their minds are pure without flaws or defilements, their speech is purified without faults, and it should be known that their minds are pure without attachments. With one-pointed mindfulness, they remember the Buddhas of the past, also recall all the guides of the future, and the Buddhas revered by gods and humans in the present, learning all the Dharma they have taught. All the Tathagatas (Buddhas) of the three times (past, present, and future), with wisdom and clarity, their minds are without obstacles, for the sake of benefiting sentient beings, they dedicate their merits towards Bodhi (enlightenment) and accumulate various virtuous deeds. They possess the foremost wisdom, vast wisdom, non-illusory wisdom, non-inverted wisdom, equal and true wisdom, pure wisdom, and the most supreme wisdom is spoken of in this way.
'Buddha-child! What is it that a Bodhisattva-Mahasattva (Great Bodhisattva) dedicates to all places?'
'Buddha-child! When this Bodhisattva-Mahasattva cultivates all virtuous roots, they think thus: 『May the power of the merit of these virtuous roots reach all places. Just like reality (Tathata), there is no place it does not reach, reaching all things, reaching all worlds, reaching all sentient beings, reaching all lands, reaching all Dharmas, reaching all of space, reaching all three times (past, present, and future), reaching all conditioned phenomena (things that arise from causes and conditions), unconditioned phenomena (things that are not born and do not die), reaching all languages and sounds. May these virtuous roots also be like this, universally reaching all places where the Tathagatas are, making offerings to all the Buddhas of the three times; the vows of the past Buddhas are all fulfilled, the future Buddhas are fully adorned, the present Buddhas and their lands, Bodhimandas (places of enlightenment), and assemblies fill all of space and the Dharma realm. May it be through the great power of faith and understanding, the vast wisdom without obstacles, and the dedication of all virtuous roots, that offerings are made with various offering implements like those used by the gods, filling immeasurable and boundless worlds.』 Buddha-child! The Bodhisattva-Mahasattva also thinks thus: 『The World Honored Ones (Buddhas) are universally present in all of space and the Dharma realm. Arising from various karmas, all the inexpressible world-seeds of the ten directions, the various worlds of inexpressible Buddha-lands and Buddha-realms, immeasurable worlds, without division
齊世界、轉世界、側世界、仰世界、覆世界，如是一切諸世界中，現住于壽，示現種種神通變化。彼有菩薩以勝解力，為諸眾生堪受化者，于彼一切諸世界中，現為如來出興於世，以至一切處智；普遍開示如來無量自在神力，法身遍往無有差別，平等普入一切法界；如來藏身不生不滅，善巧方便普現世間，證法實性超一切故，得不退轉無礙力故，生於如來無障礙見、廣大威德種性中故。』
「佛子！菩薩摩訶薩以其所種一切善根愿，于如是諸如來所，以眾妙華，及眾妙香、鬘蓋、幢幡、衣服、燈燭，及餘一切諸莊嚴具以為供養；若佛形像，若佛塔廟，悉亦如是。以此善根如是迴向，所謂：不亂迴向、一心迴向、自意迴向、尊敬迴向、不動迴向、無住迴向、無依迴向、無眾生心迴向、無躁競心迴向、寂靜心迴向。復作是念：『盡法界、虛空界，去、來、現在一切劫中，諸佛世尊得一切智、成菩提道，無量名字各各差別，于種種時現成正覺，悉皆住壽盡未來際，一一各以法界莊嚴而嚴其身，道場眾會周遍法界，一切國土隨時出興而作佛事。如是一切諸佛如來，我以善根普皆迴向，愿以無數香蓋、無數香幢、無數香幡、無數香帳、無數香網、無數香像、無數香光、無數香焰、無數香云、無數香座、無數香經行地、無數
【現代漢語翻譯】 現代漢語譯本：『在所有這些世界，包括齊世界（平行世界）、轉世界（旋轉世界）、側世界（側向世界）、仰世界（向上世界）、覆世界（向下世界），菩薩們都以其殊勝的理解力，爲了那些能夠被教化的眾生，在所有這些世界中示現為如來出世，以達到一切處智（對一切事物無所不知的智慧）；普遍開示如來無量的自在神力，法身遍佈一切處而無差別，平等地進入一切法界；如來藏身（如來所具有的真如本性）不生不滅，以善巧方便普遍示現在世間，因為證悟了法的真實本性而超越一切，獲得了不退轉的無礙力量，生於如來無障礙的見解、廣大威德的種性之中。』 『佛子！菩薩摩訶薩以他們所種的一切善根願力，在這些如來面前，用各種美妙的鮮花，以及各種美妙的香、花鬘、寶蓋、幢幡、衣服、燈燭，以及其他一切莊嚴的物品來供養；無論是佛的形像，還是佛塔廟，都同樣如此。他們以此善根這樣迴向，即：不亂迴向、一心迴向、自意迴向、尊敬迴向、不動迴向、無住迴向、無依迴向、無眾生心迴向、無躁競心迴向、寂靜心迴向。他們還這樣想：『在盡法界、虛空界，過去、現在、未來一切劫中，諸佛世尊獲得一切智、成就菩提道，無量的名號各不相同，在各種不同的時間示現成正覺，都安住於世直到未來際，每一位都以法界的莊嚴來莊嚴自身，道場眾會周遍法界，一切國土隨時出現而作佛事。對於所有這些諸佛如來，我以善根普遍迴向，愿以無數的香蓋、無數的香幢、無數的香幡、無數的香帳、無數的香網、無數的香像、無數的香光、無數的香焰、無數的香云、無數的香座、無數的香經行地、無數的』
【English Translation】 English version: 'In all these worlds, including the level worlds, the turning worlds, the side worlds, the upward worlds, and the downward worlds, Bodhisattvas, with their superior understanding, for the sake of those sentient beings who are capable of being taught, manifest as Tathagatas appearing in the world in all these worlds, attaining all-knowing wisdom; universally revealing the immeasurable, self-existent, spiritual power of the Tathagatas, whose Dharma bodies pervade all places without distinction, equally entering all Dharma realms; the Tathagata-garbha (the true nature of the Tathagata) is neither born nor dies, skillfully manifesting in the world, having transcended all by realizing the true nature of Dharma, having obtained the non-retrogressive, unobstructed power, and being born into the lineage of the Tathagatas' unobstructed vision and vast majestic virtue.' 'Buddha-children! Bodhisattva-Mahasattvas, with the power of all the roots of good they have planted, offer to these Tathagatas various wonderful flowers, as well as various wonderful incense, garlands, canopies, banners, clothing, lamps, and all other adornments; whether it be the image of the Buddha or the stupas and temples, it is the same. They dedicate these roots of good in this way: dedicating without confusion, dedicating with one mind, dedicating with self-intention, dedicating with respect, dedicating without movement, dedicating without dwelling, dedicating without reliance, dedicating without the mind of sentient beings, dedicating without a competitive mind, dedicating with a peaceful mind. They also think: 'In the entire Dharma realm, the realm of space, in all past, present, and future kalpas, the Buddhas, the World Honored Ones, attain all-knowing wisdom, achieve the path of Bodhi, with countless names each different, manifesting enlightenment at various times, all abiding in the world until the end of the future, each adorning themselves with the adornments of the Dharma realm, the assemblies of the Bodhimanda pervading the Dharma realm, all lands appearing at the appropriate time to perform the work of the Buddha. To all these Buddhas and Tathagatas, I universally dedicate my roots of good, wishing to offer countless incense canopies, countless incense banners, countless incense flags, countless incense tents, countless incense nets, countless incense images, countless incense lights, countless incense flames, countless incense clouds, countless incense seats, countless incense walking paths, countless'
香所住處、無數香世界、無數香山、無數香海、無數香河、無數香樹、無數香衣服、無數香蓮華、無數香宮殿，無量華蓋，廣說乃至無量華宮殿；無邊鬘蓋，廣說乃至無邊鬘宮殿；無等涂香蓋，廣說乃至無等涂香宮殿；不可數末香蓋，廣說乃至不可數末香宮殿；不可稱衣蓋，廣說乃至不可稱衣宮殿；不可思寶蓋，廣說乃至不可思寶宮殿；不可量燈光明蓋，廣說乃至不可量燈光明宮殿；不可說莊嚴具蓋，廣說乃至不可說莊嚴具宮殿；不可說不可說摩尼寶蓋、不可說不可說摩尼寶幢，如是摩尼寶幡、摩尼寶帳、摩尼寶網、摩尼寶像、摩尼寶光、摩尼寶焰、摩尼寶云、摩尼寶座、摩尼寶經行地、摩尼寶所住處、摩尼寶剎、摩尼寶山、摩尼寶海、摩尼寶河、摩尼寶樹、摩尼寶衣服、摩尼寶蓮華、摩尼寶宮殿，皆不可說不可說。如是一一諸境界中，各有無數欄楯、無數宮殿、無數樓閣、無數門闥、無數半月、無數卻敵、無數窗牖、無數清凈寶、無數莊嚴具，以如是等諸供養物，恭敬供養如上所說諸佛世尊。愿令一切世間皆得清凈，一切眾生鹹得出離，住十力地，於一切法中得無礙法明。令一切眾生具足善根，悉得調伏，其心無量，等虛空界，往一切剎而無所至，入一切土施諸善法，常得見佛，植諸善根，成就大乘，不著諸法，具
【現代漢語翻譯】 現代漢語譯本：香所居住的地方，有無數的香世界，無數的香山，無數的香海，無數的香河，無數的香樹，無數的香衣服，無數的香蓮花，無數的香宮殿，無量的華蓋，廣而言之乃至無量的華宮殿；無邊的鬘蓋，廣而言之乃至無邊的鬘宮殿；無等的涂香蓋，廣而言之乃至無等的涂香宮殿；不可數的末香蓋，廣而言之乃至不可數的末香宮殿；不可稱的衣蓋，廣而言之乃至不可稱的衣宮殿；不可思議的寶蓋，廣而言之乃至不可思議的寶宮殿；不可量的燈光明蓋，廣而言之乃至不可量的燈光明宮殿；不可說的莊嚴具蓋，廣而言之乃至不可說的莊嚴具宮殿；不可說不可說的摩尼寶蓋、不可說不可說的摩尼寶幢，像這樣的摩尼寶幡、摩尼寶帳、摩尼寶網、摩尼寶像、摩尼寶光、摩尼寶焰、摩尼寶云、摩尼寶座、摩尼寶經行地、摩尼寶所住處、摩尼寶剎（佛土）、摩尼寶山、摩尼寶海、摩尼寶河、摩尼寶樹、摩尼寶衣服、摩尼寶蓮花、摩尼寶宮殿，都不可說不可說。像這樣每一個境界中，各有無數的欄楯、無數的宮殿、無數的樓閣、無數的門闥、無數的半月、無數的卻敵、無數的窗牖、無數的清凈寶、無數的莊嚴具，用像這樣的各種供養物品，恭敬供養如上所說的各位佛世尊。愿令一切世間都得到清凈，一切眾生都能夠解脫，安住於十力地（佛的十種力量），在一切法中得到無礙的法明。令一切眾生都具足善根，全部得到調伏，他們的心量無量，等同虛空界，前往一切佛土而無所執著，進入一切國土施予各種善法，常常得見佛，種植各種善根，成就大乘，不執著于各種法，具足 足
【English Translation】 English version: The places where incense resides, countless incense worlds, countless incense mountains, countless incense seas, countless incense rivers, countless incense trees, countless incense clothes, countless incense lotuses, countless incense palaces, immeasurable flower canopies, extensively speaking, even immeasurable flower palaces; boundless garland canopies, extensively speaking, even boundless garland palaces; incomparable scented ointment canopies, extensively speaking, even incomparable scented ointment palaces; countless powdered incense canopies, extensively speaking, even countless powdered incense palaces; incalculable clothing canopies, extensively speaking, even incalculable clothing palaces; inconceivable treasure canopies, extensively speaking, even inconceivable treasure palaces; immeasurable light canopies, extensively speaking, even immeasurable light palaces; ineffable adornment canopies, extensively speaking, even ineffable adornment palaces; ineffable and ineffable mani jewel canopies, ineffable and ineffable mani jewel banners, such as mani jewel flags, mani jewel tents, mani jewel nets, mani jewel images, mani jewel lights, mani jewel flames, mani jewel clouds, mani jewel seats, mani jewel walking paths, mani jewel residences, mani jewel lands (Buddha lands), mani jewel mountains, mani jewel seas, mani jewel rivers, mani jewel trees, mani jewel clothes, mani jewel lotuses, mani jewel palaces, all are ineffable and ineffable. In each of these realms, there are countless railings, countless palaces, countless pavilions, countless gates, countless half-moons, countless battlements, countless windows, countless pure treasures, countless adornments, with such offerings, respectfully offering to all the Buddhas, World Honored Ones, as mentioned above. May all the worlds become pure, may all sentient beings be liberated, abide in the ten powers (of a Buddha), and attain unobstructed Dharma clarity in all dharmas. May all sentient beings possess good roots, be completely tamed, their minds immeasurable, equal to the realm of space, go to all Buddha lands without attachment, enter all lands to bestow various good dharmas, always see the Buddha, plant various good roots, achieve the Great Vehicle, not be attached to any dharmas, and be complete.
足眾善，立無量行，普入無邊一切法界，成就諸佛神通之力，得於如來一切智智。譬如無我，普攝諸法。我諸善根亦復如是，普攝一切諸佛如來，咸悉供養無有餘故；普攝一切無量諸法，悉能悟入無障礙故；普攝一切諸菩薩眾，究竟皆與同善根故；普攝一切諸菩薩行，以本願力皆圓滿故；普攝一切菩薩法明，了達諸法皆無礙故；普攝諸佛大神通力，成就無量諸善根故；普攝諸佛力、無所畏，發無量心滿一切故；普攝菩薩三昧辯才陀羅尼門，善能照了無二法故；普攝諸佛善巧方便，示現如來大神力故；普攝三世一切諸佛降產生道、轉正法輪、調伏眾生、入般涅槃，恭敬供養悉周遍故；普攝十方一切世界，嚴凈佛剎咸究竟故；普攝一切諸廣大劫，于中出現修菩薩行無斷絕故；普攝一切所有趣生，悉于其中現受生故；普攝一切諸眾生界，具足普賢菩薩行故；普攝一切諸惑習氣，悉以方便令清凈故；普攝一切眾生諸根，無量差別咸了知故；普攝一切眾生解欲，令離雜染得清凈故；普攝一切化眾生行，隨其所應為現身故；普攝一切應眾生道，悉入一切眾生界故；普攝一切如來智性，護持一切諸佛教故。』
「佛子！菩薩摩訶薩以諸善根如是迴向時，用無所得而為方便，不于業中分別報，不于報中分別業；雖無分別而普入法
【現代漢語翻譯】 現代漢語譯本：積累各種善行，建立無量的修行，普遍進入無邊的一切法界，成就諸佛神通的力量，獲得如來的一切智慧。譬如『無我』（anatta，佛教教義，指沒有永恒不變的自我），普遍攝取一切諸法。我的各種善根也像這樣，普遍攝取一切諸佛如來，全部都供養而沒有遺漏；普遍攝取一切無量的諸法，都能領悟進入而沒有障礙；普遍攝取一切諸菩薩眾，最終都與他們擁有相同的善根；普遍攝取一切諸菩薩的修行，以本願的力量都圓滿成就；普遍攝取一切菩薩的法明，通達諸法都沒有障礙；普遍攝取諸佛的大神通力量，成就無量的各種善根；普遍攝取諸佛的十力（dasabala，佛陀的十種力量）、四無所畏（catu-vaisaradyani，佛陀的四種無畏），發起無量的心願而圓滿一切；普遍攝取菩薩的三昧（samadhi，禪定）、辯才、陀羅尼門（dharani，總持法門），善於照見沒有二元的法；普遍攝取諸佛的善巧方便，示現如來的大神力；普遍攝取三世一切諸佛降生、成道、轉正法輪（dharma-cakra-pravartana，佛陀初次說法）、調伏眾生、進入般涅槃（parinirvana，佛陀的最終涅槃），恭敬供養都周遍；普遍攝取十方一切世界，莊嚴清凈佛剎都究竟；普遍攝取一切諸廣大劫（kalpa，佛教時間單位），在其中出現修菩薩行而沒有斷絕；普遍攝取一切所有趣生（gati，眾生輪迴的六道），都在其中示現受生；普遍攝取一切諸眾生界，具足普賢菩薩（Samantabhadra，象徵菩薩行愿的菩薩）的修行；普遍攝取一切諸惑習氣，都用方便令其清凈；普遍攝取一切眾生的諸根（indriya，眾生的六種感官），無量的差別都了知；普遍攝取一切眾生的理解和慾望，令其遠離雜染而得到清凈；普遍攝取一切教化眾生的修行，隨其所應而示現身形；普遍攝取一切應化眾生的道，都進入一切眾生界；普遍攝取一切如來的智慧本性，護持一切諸佛的教法。 『佛子！菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）以各種善根這樣迴向時，用無所得（anupalambha，不執著于任何事物）作為方便，不在業中分別果報，不在果報中分別業；雖然沒有分別，卻普遍進入法。
【English Translation】 English version: Accumulating all good deeds, establishing immeasurable practices, universally entering the boundless realms of all dharmas, accomplishing the power of the Buddhas' supernormal abilities, and attaining the all-knowing wisdom of the Tathagata. Just as 'no-self' (anatta, a Buddhist doctrine referring to the absence of a permanent self) universally encompasses all dharmas, so too do my various roots of goodness universally encompass all Buddhas and Tathagatas, offering to them all without exception; universally encompassing all immeasurable dharmas, being able to comprehend and enter without obstruction; universally encompassing all Bodhisattvas, ultimately sharing the same roots of goodness with them; universally encompassing all Bodhisattva practices, fulfilling them all with the power of original vows; universally encompassing all Bodhisattva's dharma-illumination, understanding that all dharmas are without obstruction; universally encompassing the great supernormal powers of the Buddhas, accomplishing immeasurable roots of goodness; universally encompassing the ten powers (dasabala, the ten powers of a Buddha) and four fearlessnesses (catu-vaisaradyani, the four fearlessnesses of a Buddha) of the Buddhas, generating immeasurable aspirations and fulfilling all; universally encompassing the Bodhisattvas' samadhi (meditative absorption), eloquence, and dharani (mantra) gates, skillfully illuminating the non-dual nature of dharmas; universally encompassing the skillful means of the Buddhas, manifesting the great supernormal power of the Tathagata; universally encompassing the birth, enlightenment, turning of the Dharma wheel (dharma-cakra-pravartana, the Buddha's first sermon), taming of sentient beings, and entering into parinirvana (the Buddha's final nirvana) of all Buddhas in the three times, respectfully offering to them all completely; universally encompassing all worlds in the ten directions, ultimately purifying all Buddha-lands; universally encompassing all vast kalpas (a Buddhist unit of time), in which the practice of Bodhisattvas appears without interruption; universally encompassing all forms of existence (gati, the six realms of rebirth), manifesting rebirth within them; universally encompassing all realms of sentient beings, fully embodying the practices of Samantabhadra (a Bodhisattva symbolizing practice and vows); universally encompassing all defilements and habitual tendencies, purifying them all through skillful means; universally encompassing all the faculties (indriya, the six senses) of sentient beings, understanding their immeasurable differences; universally encompassing the understanding and desires of all sentient beings, enabling them to be free from defilement and attain purity; universally encompassing all practices of teaching sentient beings, manifesting bodies according to their needs; universally encompassing all paths that sentient beings should follow, entering all realms of sentient beings; universally encompassing the wisdom nature of all Tathagatas, protecting all the teachings of the Buddhas. 『O sons of the Buddha! When a Bodhisattva-Mahasattva (a great Bodhisattva) dedicates all roots of goodness in this way, they use non-attainment (anupalambha, non-attachment to anything) as a means, not distinguishing retribution within karma, nor distinguishing karma within retribution; although there is no distinction, they universally enter the Dharma.』
界，雖無所作而恒住善根，雖無所起而勤修勝法；不信諸法而能深入，不有於法而悉知見，若作、不作皆不可得；知諸法性恒不自在，雖悉見諸法而無所見，普知一切而無所知。菩薩如是了達境界，知一切法因緣為本，見於一切諸佛法身，至一切法離染實際，解了世間皆如變化，明達眾生唯是一法、無有二性，不捨業境善巧方便；于有為界示無為法，而不滅壞有為之相；于無為界示有為法，而不分別無為之相。菩薩如是觀一切法畢竟寂滅，成就一切清凈善根，而起救護眾生之心，智慧明達一切法海，常樂修行離愚癡法，已具成就出世功德，不更修學世間之法，得凈智眼離諸癡翳，以善方便修迴向道。
「佛子！菩薩摩訶薩以諸善根如是迴向，稱可一切諸佛之心，嚴凈一切諸佛國土，教化成熟一切眾生，具足受持一切佛法；作一切眾生最上福田，為一切商人智慧導師，作一切世間清凈日輪；一一善根充遍法界，悉能救護一切眾生，皆令清凈具足功德
「佛子！菩薩摩訶薩如是迴向時，能護持一切佛種，能成熟一切眾生，能嚴凈一切國土，能不壞一切諸業，能了知一切諸法，能等觀諸法無二，能遍往十方世界，能了達離欲實際，能成就清凈信解，能具足明利諸根。
「佛子！是為菩薩摩訶薩第四至一切
【現代漢語翻譯】 現代漢語譯本：境界，雖然沒有造作卻恒常安住于善根，雖然沒有生起卻勤奮修習殊勝的佛法；不執著于諸法卻能深入理解，不擁有任何法卻能完全知曉和洞見，無論是造作還是不造作都不可得；知道諸法的本性恒常不自在，雖然完全見到諸法卻無所見，普遍知曉一切卻無所知。菩薩如此通達境界，知道一切法以因緣為根本，見到一切諸佛的法身，到達一切法遠離染污的真實境地，理解世間一切都如幻化，明瞭眾生只是一種法、沒有兩種自性，不捨棄業的境界，善巧運用方便法門；在有為的境界中示現無為的佛法，而不破壞有為的現象；在無為的境界中示現有為的佛法，而不分別無為的現象。菩薩如此觀察一切法畢竟寂滅，成就一切清凈的善根，從而生起救護眾生的心，智慧明達一切法海，常常樂於修行遠離愚癡的佛法，已經具足成就出世間的功德，不再修學世間的佛法，得到清凈的智慧之眼，遠離一切愚癡的遮蔽，以善巧方便修習迴向之道。 『佛子！菩薩摩訶薩以各種善根如此迴向，符合一切諸佛的心意，莊嚴清凈一切諸佛的國土，教化成熟一切眾生，具足受持一切佛法；作為一切眾生最上的福田，作為一切商人的智慧導師，作為一切世間清凈的太陽；每一個善根都充滿法界，都能救護一切眾生，使他們都清凈具足功德。 『佛子！菩薩摩訶薩如此迴向時，能夠護持一切佛種，能夠成熟一切眾生，能夠莊嚴清凈一切國土，能夠不破壞一切諸業，能夠了知一切諸法，能夠平等觀察諸法無二，能夠普遍前往十方世界，能夠通達遠離慾望的真實境地，能夠成就清凈的信解，能夠具足明利的諸根。 『佛子！這是菩薩摩訶薩第四種到達一切的境界。』
【English Translation】 English version: The realm, though without action, constantly abides in wholesome roots; though without arising, diligently cultivates superior Dharma; not believing in all dharmas, yet able to deeply penetrate them; not possessing any dharma, yet fully knowing and seeing them; whether acting or not acting, both are unattainable; knowing the nature of all dharmas is constantly not self-existent; though fully seeing all dharmas, yet seeing nothing; universally knowing all, yet knowing nothing. Bodhisattvas thus understand the realm, knowing all dharmas are rooted in conditions, seeing the Dharmakaya (法身, Dharma body) of all Buddhas, reaching the actual state of all dharmas free from defilement, understanding that all in the world is like transformation, realizing that sentient beings are only one dharma, without two natures, not abandoning the realm of karma, skillfully using expedient means; in the realm of conditioned existence, showing the unconditioned Dharma, without destroying the appearance of conditioned existence; in the realm of unconditioned existence, showing the conditioned Dharma, without distinguishing the appearance of unconditioned existence. Bodhisattvas thus observe that all dharmas are ultimately quiescent, accomplishing all pure wholesome roots, thereby giving rise to the mind of protecting and saving sentient beings, with wisdom clearly understanding the ocean of all dharmas, constantly delighting in practicing the Dharma that is free from ignorance, having already accomplished the merits of transcending the world, no longer studying worldly dharmas, obtaining the pure eye of wisdom, free from all veils of ignorance, skillfully practicing the path of dedication. 『Buddha-child! When Bodhisattva Mahasattvas dedicate all wholesome roots in this way, they accord with the minds of all Buddhas, adorn and purify all Buddha lands, teach and mature all sentient beings, fully uphold all Buddha-Dharma; they become the supreme field of merit for all sentient beings, the wise guide for all merchants, the pure sun for all the world; each wholesome root pervades the Dharma realm, able to protect and save all sentient beings, enabling them to be pure and fully endowed with merits.』 『Buddha-child! When Bodhisattva Mahasattvas dedicate in this way, they are able to protect all Buddha seeds, able to mature all sentient beings, able to adorn and purify all lands, able not to destroy all karmas, able to understand all dharmas, able to equally observe that all dharmas are non-dual, able to universally go to the ten directions, able to understand the actual state of being free from desire, able to accomplish pure faith and understanding, able to be fully endowed with clear and sharp faculties.』 『Buddha-child! This is the fourth realm of Bodhisattva Mahasattvas reaching all.』
處迴向。菩薩摩訶薩住此迴向時，得至一切處身業，普能應現一切世界故；得至一切處語業，於一切世界中演說法故；得至一切處意業，受持一切佛所說法故；得至一切處神足通，隨眾生心悉往應故；得至一切處隨證智，普能了達一切法故；得至一切處總持辯才，隨眾生心令歡喜故；得至一切處入法界，於一毛孔中普入一切世界故；得至一切處遍入身，於一眾生身普入一切眾生身故；得至一切處普見劫，一一劫中常見一切諸如來故；得至一切處普見念，一一念中一切諸佛悉現前故。佛子！菩薩摩訶薩得至一切處迴向，能以善根如是迴向。」
爾時，金剛幢菩薩承佛威力，普觀十方而說頌言：
「內外一切諸世間， 菩薩悉皆無所著， 不捨饒益眾生業， 大士修行如是智。 十方所有諸國土， 一切無依無所住， 不取活命等眾法， 亦不妄起諸分別。 普攝十方世界中， 一切眾生無有餘， 觀其體性無所有， 至一切處善迴向。 普攝有為無為法， 不于其中起妄念， 如於世間法亦然， 照世燈明如是覺。 菩薩所修諸業行， 上中下品各差別， 悉以善根迴向彼， 十方一切諸如來。 菩薩迴向到彼岸， 隨如來學悉成就， 恒以妙智善思惟， 具
【現代漢語翻譯】 現代漢語譯本 迴向一切處。菩薩摩訶薩安住於此迴向時，能達到一切處的「身業」（指身體的行動），因為能普遍顯現在一切世界；能達到一切處的「語業」（指語言的行動），因為能在一切世界中演說佛法；能達到一切處的「意業」（指思想的活動），因為能領受並持有一切佛所說的法；能達到一切處的「神足通」（指神通的一種，能隨意到達任何地方），因為能隨順眾生的心意而前往應化；能達到一切處的「隨證智」（指隨順證悟的智慧），因為能普遍了達一切法；能達到一切處的「總持辯才」（指能總攝一切法義的辯才），因為能隨順眾生的心意而令其歡喜；能達到一切處而進入法界，因為能在一個毛孔中普遍進入一切世界；能達到一切處而普遍進入身體，因為能在一個眾生的身體中普遍進入一切眾生的身體；能達到一切處而普遍見到「劫」（指時間單位），因為能在每一個劫中常見一切諸如來；能達到一切處而普遍見到「念」（指思想的瞬間），因為能在每一個念頭中一切諸佛都顯現在眼前。佛子！菩薩摩訶薩能達到一切處的迴向，能以善根如此迴向。 那時，金剛幢菩薩（Vajradhvaja Bodhisattva）承蒙佛的威神之力，普遍觀察十方而說偈頌： 『內外一切諸世間，菩薩悉皆無所著，不捨饒益眾生業，大士修行如是智。 十方所有諸國土，一切無依無所住，不取活命等眾法，亦不妄起諸分別。 普攝十方世界中，一切眾生無有餘，觀其體性無所有，至一切處善迴向。 普攝有為無為法，不于其中起妄念，如於世間法亦然，照世燈明如是覺。 菩薩所修諸業行，上中下品各差別，悉以善根迴向彼，十方一切諸如來。 菩薩迴向到彼岸，隨如來學悉成就，恒以妙智善思惟，具足一切諸功德。』
【English Translation】 English version The dedication to all places. When a Bodhisattva-Mahasattva dwells in this dedication, they attain the 'karma of body' (actions of the body) in all places, because they can universally manifest in all worlds; they attain the 'karma of speech' (actions of speech) in all places, because they can expound the Dharma in all worlds; they attain the 'karma of mind' (actions of thought) in all places, because they can receive and uphold all the teachings spoken by the Buddhas; they attain the 'supernatural power of spiritual feet' (ability to travel anywhere at will) in all places, because they can go and respond according to the minds of sentient beings; they attain the 'wisdom of following realization' (wisdom that follows enlightenment) in all places, because they can universally understand all dharmas; they attain the 'total retention and eloquence' (eloquence that encompasses all meanings) in all places, because they can make sentient beings happy according to their minds; they attain entering the 'Dharma Realm' in all places, because they can universally enter all worlds within a single pore; they attain universally entering bodies in all places, because they can universally enter all sentient beings' bodies within a single sentient being's body; they attain universally seeing 'kalpas' (units of time) in all places, because they can constantly see all the Tathagatas in each kalpa; they attain universally seeing 'thoughts' (moments of thought) in all places, because all the Buddhas appear before them in each thought. O son of Buddha! A Bodhisattva-Mahasattva who attains the dedication to all places can dedicate their roots of goodness in this way. At that time, Vajradhvaja Bodhisattva, empowered by the Buddha's majestic power, surveyed the ten directions and spoke in verse: 'In all the worlds, both internal and external, Bodhisattvas are free from attachment, They do not abandon the work of benefiting beings, Great beings cultivate such wisdom. All the lands in the ten directions, Are without reliance and without dwelling, They do not grasp at the laws of life, Nor do they falsely arise with discriminations. Universally encompassing the ten directions, All sentient beings without exception, Observing their nature as without substance, They dedicate well to all places. Universally encompassing conditioned and unconditioned dharmas, They do not arise with false thoughts within them, Just as with worldly dharmas, The light of the world awakens in this way. The various karmic actions cultivated by Bodhisattvas, Differ in superior, middle, and inferior grades, They dedicate all their roots of goodness to them, To all the Tathagatas in the ten directions. Bodhisattvas dedicate to reach the other shore, Following the Buddha's teachings, they accomplish all, Constantly with wondrous wisdom, they contemplate well, Fully possessing all merits.'
足人中最勝法。 清凈善根普迴向， 利益群迷恒不捨， 悉令一切諸眾生， 得成無上照世燈。 未曾分別取眾生， 亦不妄想念諸法， 雖於世間無染著， 亦復不捨諸含識。 菩薩常樂寂滅法， 隨順得至涅槃境， 亦不捨離眾生道， 獲如是等微妙智。 菩薩未曾分別業， 亦不取著諸果報， 一切世間從緣生， 不離因緣見諸法。 深入如是諸境界， 不于其中起分別， 一切眾生調御師， 於此明瞭善迴向。
大方廣佛華嚴經卷第二十四 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第二十五
于闐國三藏實叉難陀奉 制譯
十回向品第二十五之三
「佛子！云何為菩薩摩訶薩無盡功德藏迴向？
「佛子！此菩薩摩訶薩以懺除一切諸業重障所起善根；禮敬三世一切諸佛所起善根；勸請一切諸佛說法所起善根；聞佛說法精勤修習，悟不思議廣大境界所起善根；于去、來、今，一切諸佛、一切眾生所有善根，皆生隨喜所起善根；去、來、今世一切諸佛善根無盡，諸菩薩眾精勤修習所得善根；三世諸佛成等正覺、轉正法輪、調伏眾生，菩薩悉知，發隨喜心所生善根；三世諸佛從初發心、修菩
【現代漢語翻譯】 現代漢語譯本 在所有修行人中，這是最殊勝的法。 將清凈的善根普遍迴向，爲了利益所有迷失的眾生，永不捨棄。 愿一切眾生，都能成就無上的照世明燈（指佛的智慧）。 不曾分別執取眾生，也不妄想執著于諸法。 雖然身處世間，卻不被世俗所污染，也絕不捨棄一切有情眾生。 菩薩常常安樂於寂滅之法，隨順修行，最終達到涅槃的境界。 但也不捨離度化眾生的道路，從而獲得如此微妙的智慧。 菩薩不曾分別執著于業，也不執著于各種果報。 明白一切世間法都是因緣和合而生，不離因緣才能看清諸法的實相。 深入理解這些境界，不于其中生起分別執著。 作為一切眾生的調御師（指佛），菩薩對此明瞭，並善於迴向。
《大方廣佛華嚴經》卷第二十四 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第二十五
于闐國三藏實叉難陀（Siksananda）奉旨翻譯
十回向品第二十五之三
『佛子！什麼是菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）無盡功德藏迴向？』
『佛子！這位菩薩摩訶薩以懺悔消除一切業障所產生的善根；禮敬三世一切諸佛所產生的善根；勸請一切諸佛說法所產生的善根；聽聞佛法后精勤修習，領悟不可思議廣大境界所產生的善根；對於過去、現在、未來一切諸佛、一切眾生所有的善根，都生起隨喜心所產生的善根；過去、現在、未來一切諸佛的善根無盡，諸菩薩眾精勤修習所獲得的善根；三世諸佛成就正等正覺（Anuttara-samyak-sambodhi，無上正等正覺）、轉正法輪（Dharmacakra-pravartana，轉法輪）、調伏眾生，菩薩完全知曉，並生起隨喜心所產生的善根；三世諸佛從最初發心、修菩
【English Translation】 English version Among all practitioners, this is the most supreme Dharma. May the pure roots of goodness be universally dedicated, for the benefit of all deluded beings, never to be abandoned. May all sentient beings attain the unsurpassed lamp illuminating the world (referring to the wisdom of the Buddha). Never discriminatingly grasping at sentient beings, nor falsely clinging to any dharmas. Though dwelling in the world, one is not tainted by it, and never abandons any sentient beings. Bodhisattvas are always joyful in the Dharma of quiescence, following the path to reach the state of Nirvana. Yet they do not abandon the path of guiding sentient beings, thus obtaining such subtle wisdom. Bodhisattvas never discriminate or cling to karma, nor do they cling to any karmic results. Understanding that all worldly phenomena arise from conditions, and that one cannot see the true nature of dharmas without understanding these conditions. Deeply understanding these realms, without giving rise to discrimination or attachment within them. As the tamer of all sentient beings (referring to the Buddha), the Bodhisattva understands this clearly and is skilled in dedication.
The Avatamsaka Sutra, Volume 24 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 25
Translated by Tripitaka Master Siksananda of Khotan under Imperial Decree
Chapter 25, The Ten Dedications, Part 3
'Buddha-child! What is the dedication of the inexhaustible treasury of merit of a Bodhisattva-Mahasattva?'
'Buddha-child! This Bodhisattva-Mahasattva dedicates the roots of goodness arising from repenting and eliminating all karmic obstacles; the roots of goodness arising from paying homage to all Buddhas of the three times; the roots of goodness arising from urging all Buddhas to preach the Dharma; the roots of goodness arising from diligently practicing after hearing the Buddha's teachings, and realizing the inconceivable vast realms; the roots of goodness arising from rejoicing in all the roots of goodness of all Buddhas and all sentient beings of the past, present, and future; the inexhaustible roots of goodness of all Buddhas of the past, present, and future, and the roots of goodness obtained by all Bodhisattvas diligently practicing; the roots of goodness arising from the Bodhisattva fully knowing that the Buddhas of the three times attain Anuttara-samyak-sambodhi, turn the Dharmacakra-pravartana, and tame sentient beings, and from generating a mind of rejoicing; the roots of goodness arising from the initial aspiration of the Buddhas of the three times, and from cultivating the Bodhi'
薩行、成最正覺乃至示現入般涅槃，般涅槃已正法住世乃至滅盡，于如是等皆生隨喜所有善根。菩薩如是念不可說諸佛境界及自境界，乃至菩提無障礙境，如是廣大無量差別一切善根，凡所積集，凡所信解，凡所隨喜，凡所圓滿，凡所成就，凡所修行，凡所獲得，凡所知覺，凡所攝持，凡所增長，悉以迴向莊嚴一切諸佛國土——如過去世無邊際劫，一切世界、一切如來所行之處。所謂：無量無數佛世界種，佛智所知，菩薩所識，大心所受；莊嚴佛剎，清凈業行，所流所引，應眾生起；如來神力之所示現，諸佛出世凈業所成，普賢菩薩妙行所興；一切諸佛于中成道，示現種種自在神力。盡未來際，所有如來、應、正等覺，遍法界住，當成佛道，當得一切清凈莊嚴功德佛土。盡法界、虛空界，無邊無際，無斷無盡，皆從如來智慧所生，無量妙寶之所莊嚴。所謂：一切香莊嚴、一切華莊嚴、一切衣莊嚴、一切功德藏莊嚴、一切諸佛力莊嚴、一切佛國土莊嚴。如來所都，不可思議，同行宿緣諸清凈眾于中止住，未來世中當成正覺。一切諸佛之所成就，非世所睹，菩薩凈眼乃能照見。此諸菩薩具大威德，宿植善根，知一切法如幻如化，普行菩薩諸清凈業，入不思議自在三昧，善巧方便能作佛事，放佛光明普照世間，無有限極。現
【現代漢語翻譯】 現代漢語譯本：菩薩對於諸佛從最初發心修行，直至成就最正覺（無上正等正覺），乃至示現入般涅槃（佛的最終寂滅），般涅槃后正法住世乃至最終滅盡，對於所有這些過程都生起隨喜的善根。菩薩這樣思念不可言說的諸佛境界以及自身的境界，乃至菩提（覺悟）的無障礙境界，如此廣大無量、種種差別的一切善根，凡是所積累的，凡是所信解的，凡是所隨喜的，凡是所圓滿的，凡是所成就的，凡是所修行的，凡是所獲得的，凡是所知覺的，凡是所攝持的，凡是所增長的，都用來回向莊嚴一切諸佛的國土——如同過去世無邊際的劫數中，一切世界、一切如來所行之處。這些地方包括：無量無數的佛世界種類，佛的智慧所知曉，菩薩所認識，大心所接受；莊嚴佛剎（佛的國土），清凈的業行，所流露所引導的，應眾生根器而生起的；如來神力所展現的，諸佛出世清凈業所成就的，普賢菩薩（象徵一切菩薩行愿的菩薩）的妙行所興起的；一切諸佛在其中成道，示現種種自在的神力。直至未來際，所有如來、應、正等覺（佛的十種稱號之一），遍佈法界（宇宙萬有），將要成就佛道，將要獲得一切清凈莊嚴功德的佛土。遍及法界、虛空界，無邊無際，無斷無盡，都從如來的智慧所生，無量妙寶所莊嚴。這些包括：一切香的莊嚴、一切花的莊嚴、一切衣的莊嚴、一切功德藏的莊嚴、一切諸佛力的莊嚴、一切佛國土的莊嚴。如來所居住的地方，不可思議，同行宿世有緣的清凈眾生在其中止住，未來世中將要成就正覺。一切諸佛所成就的，不是世俗所能見到的，只有菩薩的清凈之眼才能照見。這些菩薩具有大威德，宿世種植善根，知道一切法如夢幻泡影，普遍修行菩薩的各種清凈之業，進入不可思議的自在三昧（禪定），善巧方便能夠做佛事，放出佛的光明普遍照耀世間，沒有限度。 現在
【English Translation】 English version: Bodhisattvas, regarding all Buddhas from their initial aspiration to practice, until they attain the Most Perfect Enlightenment (Anuttara-samyak-sambodhi), and even until they manifest entering Parinirvana (the final passing away of a Buddha), and after Parinirvana, the Dharma remains in the world until its final extinction, generate roots of merit with rejoicing for all these processes. Bodhisattvas thus contemplate the ineffable realms of all Buddhas and their own realms, even the unobstructed realm of Bodhi (enlightenment), such vast, immeasurable, and diverse roots of merit, all that is accumulated, all that is believed and understood, all that is rejoiced in, all that is perfected, all that is accomplished, all that is practiced, all that is obtained, all that is perceived, all that is embraced, all that is increased, are all dedicated to adorn all the Buddha lands—like the past immeasurable kalpas (eons), in all worlds, where all Tathagatas (Buddhas) have walked. These places include: countless Buddha world types, known by the wisdom of the Buddhas, recognized by Bodhisattvas, accepted by the great mind; the adornment of Buddha-ksetras (Buddha lands), pure karmic actions, what is manifested and guided, arising in response to the capacities of sentient beings; what is manifested by the divine power of the Tathagatas, what is accomplished by the pure karma of the Buddhas appearing in the world, what is initiated by the wondrous practices of Samantabhadra Bodhisattva (a Bodhisattva symbolizing the vows and practices of all Bodhisattvas); all Buddhas attain enlightenment within them, manifesting various self-mastery divine powers. Until the end of the future, all Tathagatas, Arhats, Samyak-sambuddhas (one of the ten titles of a Buddha), dwelling throughout the Dharmadhatu (the universe), will attain Buddhahood, will obtain all pure and adorned meritorious Buddha lands. Throughout the Dharmadhatu and the space realm, boundless, endless, without interruption, all are born from the wisdom of the Tathagatas, adorned by immeasurable precious treasures. These include: the adornment of all fragrances, the adornment of all flowers, the adornment of all garments, the adornment of all merit treasuries, the adornment of all Buddha powers, the adornment of all Buddha lands. The places where the Tathagatas reside are inconceivable, pure beings with shared karmic connections from past lives dwell within them, and in the future will attain perfect enlightenment. What is accomplished by all Buddhas is not seen by the mundane world, only the pure eyes of Bodhisattvas can perceive it. These Bodhisattvas possess great power and virtue, have planted roots of merit in past lives, know that all dharmas (phenomena) are like illusions and transformations, universally practice the various pure actions of Bodhisattvas, enter inconceivable Samadhi (meditative absorption), with skillful means are able to perform Buddha activities, emit the light of the Buddha that universally illuminates the world, without limit. Now
在一切諸佛世尊，悉亦如是。莊嚴世界無量形相、無量光色，悉是功德之所成就——無量香、無量寶、無量樹、無數莊嚴、無數宮殿、無數音聲。隨順宿緣諸善知識，示現一切功德莊嚴，無有窮盡。所謂：一切香莊嚴、一切鬘莊嚴、一切末香莊嚴、一切寶莊嚴、一切幡莊嚴、一切寶繒彩莊嚴、一切寶欄楯莊嚴、阿僧祇金網莊嚴、阿僧祇河莊嚴、阿僧祇雲雨莊嚴、阿僧祇音樂奏微妙音，如是等無量無數莊嚴之具，莊嚴一切——盡法界、虛空界，十方無量種種業起，佛所了知、佛所宣說一切世界——其中所有一切佛土。所謂：莊嚴佛土、清凈佛土、平等佛土、妙好佛土、威德佛土、廣大佛土、安樂佛土、不可壞佛土、無盡佛土、無量佛土、無動佛土、無畏佛土、光明佛土、無違逆佛土、可愛樂佛土、普照明佛土、嚴好佛土、精麗佛土、妙巧佛土、第一佛土、勝佛土、殊勝佛土、最勝佛土、極勝佛土、上佛土、無上佛土、無等佛土、無比佛土、無譬諭佛土。如是過去、未來、現在一切佛土所有莊嚴，菩薩摩訶薩以己善根發心迴向：『愿以如是去、來、現在一切諸佛所有國土清凈莊嚴，悉以莊嚴於一世界，如彼一切諸佛國土所有莊嚴，皆悉成就，皆悉清凈，皆悉聚集，皆悉顯現，皆悉嚴好，皆悉住持。如一世界；如是，盡法界
【現代漢語翻譯】 現代漢語譯本：在所有諸佛世尊那裡，情況也都是如此。他們莊嚴的世界具有無量的形狀和無量的光色，這些都是功德所成就的——無量的香、無量的寶物、無量的樹木、無數的莊嚴物、無數的宮殿、無數的聲音。他們順應著過去的因緣，以各種善知識的身份，示現一切功德莊嚴，永無止境。這些莊嚴包括：一切香的莊嚴、一切花鬘的莊嚴、一切末香的莊嚴、一切寶物的莊嚴、一切幡的莊嚴、一切寶繒彩的莊嚴、一切寶欄楯的莊嚴、無數（阿僧祇）的金網莊嚴、無數（阿僧祇）的河流莊嚴、無數（阿僧祇）的雲雨莊嚴、無數（阿僧祇）的音樂演奏出的微妙聲音。像這樣無量無數的莊嚴之物，莊嚴著一切——遍及整個法界、虛空界，十方無量種種業力所生起，佛所了知、佛所宣說的一切世界——其中所有的一切佛土。這些佛土包括：莊嚴的佛土、清凈的佛土、平等的佛土、美妙的佛土、威德的佛土、廣大的佛土、安樂的佛土、不可毀壞的佛土、無盡的佛土、無量的佛土、不動的佛土、無畏的佛土、光明的佛土、無違逆的佛土、可愛樂的佛土、普照明的佛土、嚴好的佛土、精麗的佛土、巧妙的佛土、第一的佛土、殊勝的佛土、最殊勝的佛土、最勝的佛土、極勝的佛土、上的佛土、無上的佛土、無等的佛土、無比的佛土、無譬喻的佛土。像這樣過去、未來、現在一切佛土所有的莊嚴，菩薩摩訶薩以自己的善根發心迴向：『愿以像這樣過去、未來、現在一切諸佛所有的國土清凈莊嚴，全部用來莊嚴一個世界，如同彼一切諸佛國土所有的莊嚴，都能夠成就，都能夠清凈，都能夠聚集，都能夠顯現，都能夠嚴好，都能夠住持。如一個世界；像這樣，遍及整個法界』 虛空界，所有一切世界，悉以莊嚴。』
【English Translation】 English version: In all the Buddhas, the World Honored Ones, it is all like this. The worlds they adorn have immeasurable forms and immeasurable lights and colors, all of which are achieved through merit—immeasurable fragrances, immeasurable treasures, immeasurable trees, countless adornments, countless palaces, countless sounds. They, in accordance with past karmic connections, manifest all meritorious adornments as various good teachers, without end. These adornments include: all fragrance adornments, all garland adornments, all powdered incense adornments, all treasure adornments, all banner adornments, all precious silk adornments, all precious railing adornments, countless (asamkhya) golden net adornments, countless (asamkhya) river adornments, countless (asamkhya) cloud and rain adornments, countless (asamkhya) musical performances of subtle sounds. Like these immeasurable and countless adornments, they adorn everything—throughout the entire Dharma Realm, the Space Realm, the immeasurable various karmas arising in the ten directions, all the worlds known by the Buddhas, spoken by the Buddhas—all the Buddha lands within them. These Buddha lands include: adorned Buddha lands, pure Buddha lands, equal Buddha lands, wonderful Buddha lands, majestic Buddha lands, vast Buddha lands, peaceful Buddha lands, indestructible Buddha lands, endless Buddha lands, immeasurable Buddha lands, immovable Buddha lands, fearless Buddha lands, luminous Buddha lands, non-contradictory Buddha lands, lovely and delightful Buddha lands, universally illuminating Buddha lands, beautifully adorned Buddha lands, exquisite Buddha lands, skillfully crafted Buddha lands, foremost Buddha lands, superior Buddha lands, most superior Buddha lands, supreme Buddha lands, utmost superior Buddha lands, highest Buddha lands, unsurpassed Buddha lands, unequaled Buddha lands, incomparable Buddha lands, Buddha lands beyond comparison. Like this, all the adornments of all Buddha lands in the past, future, and present, the Bodhisattva Mahasattvas, with their own roots of goodness, make a vow of dedication: 『May all the pure adornments of all the Buddha lands in the past, future, and present, be used to adorn one world, so that all the adornments of all those Buddha lands may be achieved, may be purified, may be gathered, may be manifested, may be beautifully adorned, may be sustained. Like one world; like this, throughout the entire Dharma Realm』 , the Space Realm, all the worlds, may they all be adorned.』
、虛空界，一切世界悉亦如是，三世一切諸佛國土種種莊嚴皆悉具足。』
「佛子！菩薩摩訶薩復以善根如是迴向：『愿我所修一切佛剎，諸大菩薩皆悉充滿。其諸菩薩，體性真實，智慧通達，善能分別一切世界及眾生界，深入法界及虛空界，舍離愚癡；成就念佛，念法真實不可思議，念僧無量普皆周遍，亦念于舍；法日圓滿，智光普照，見無所礙；從無得生生諸佛法，為眾勝上善根之主，發生無上菩提之心；住如來力，趣薩婆若，破諸魔業，凈眾生界，深入法性，永離顛倒，善根大愿皆悉不空。如是菩薩充滿其土，生如是處，有如是德，常作佛事，得佛菩提清凈光明；具法界智，現神通力，一身充滿一切法界；得大智慧，入一切智所行之境，善能分別無量無邊法界句義；於一切剎皆無所著，而能普現一切佛土；心如虛空，無有所依，而能分別一切法界，善能入出不可思議甚深三昧；趣薩婆若，住諸佛剎，得諸佛力，開示演說阿僧祇法而無所畏；隨順三世諸佛善根，普照一切如來法界，悉能受持一切佛法；知阿僧祇諸語言法，善能演出不可思議差別音聲；入于無上佛自在地，普游十方一切世界而無障礙；行於無諍、無所依法，無所分別，修習增廣菩提之心；得善巧智，善知句義，能隨次第開示演說。愿令如是諸
【現代漢語翻譯】 現代漢語譯本：『虛空界，一切世界也都如此，三世一切諸佛的國土種種莊嚴都完全具備。』 『佛子！菩薩摩訶薩又以善根這樣迴向：『愿我所修的一切佛剎，都充滿諸大菩薩。這些菩薩，體性真實，智慧通達，善於分別一切世界和眾生界，深入法界和虛空界，舍離愚癡；成就念佛，念法真實不可思議，念僧無量普皆周遍，也念于舍；法日圓滿，智光普照，見無所礙；從無所得生出諸佛法，成為眾勝上善根之主，發生無上菩提之心；安住如來力，趨向薩婆若（一切智），破除諸魔業，凈化眾生界，深入法性，永遠遠離顛倒，善根大愿都完全不落空。這樣的菩薩充滿其國土，生於這樣的地方，具有這樣的德行，常常作佛事，得到佛菩提清凈光明；具備法界智，顯現神通力，一身充滿一切法界；得到大智慧，進入一切智所行的境界，善於分別無量無邊法界的句義；對於一切剎土都沒有執著，而能普遍顯現一切佛土；心如虛空，沒有所依，而能分別一切法界，善於出入不可思議甚深三昧；趨向薩婆若，安住于諸佛剎土，得到諸佛的力量，開示演說阿僧祇（無數）法而無所畏懼；隨順三世諸佛的善根，普照一切如來法界，都能受持一切佛法；知道阿僧祇的諸語言法，善於演出不可思議的差別音聲；進入無上佛的自在之地，普遍遊歷十方一切世界而沒有障礙；行於無諍、無所依法、無所分別，修習增廣菩提之心；得到善巧智，善於瞭解句義，能隨次第開示演說。愿令這樣的諸』
【English Translation】 English version: 'The realm of empty space, all worlds are likewise, the various adornments of the lands of all Buddhas in the three times are all fully complete.' 'Child of the Buddha! A Bodhisattva Mahasattva further dedicates their roots of goodness in this way: 'May all the Buddha-lands I cultivate be filled with great Bodhisattvas. May these Bodhisattvas be of true nature, with wisdom that penetrates, skilled in distinguishing all worlds and realms of beings, deeply entering the Dharma realm and the realm of empty space, abandoning ignorance; accomplishing mindfulness of the Buddha, mindfulness of the Dharma that is true and inconceivable, mindfulness of the Sangha that is immeasurable and universally pervasive, and also mindfulness of giving; may the sun of Dharma be complete, the light of wisdom shine universally, seeing without obstruction; may they generate all Buddha-dharmas from non-attainment, becoming the masters of the most excellent roots of goodness, generating the unsurpassed Bodhi mind; abiding in the power of the Tathagata, proceeding towards Sarvajna (all-knowing wisdom), destroying all demonic activities, purifying the realms of beings, deeply entering the nature of Dharma, forever departing from delusion, may their roots of goodness and great vows all not be in vain. May such Bodhisattvas fill their lands, be born in such places, possess such virtues, constantly perform the work of the Buddha, attain the pure light of Buddha Bodhi; possessing the wisdom of the Dharma realm, manifesting supernatural powers, their bodies filling all Dharma realms; attaining great wisdom, entering the realm of all-knowing wisdom, skilled in distinguishing the meanings of immeasurable and boundless Dharma realms; having no attachment to any land, yet able to universally manifest all Buddha-lands; their minds like empty space, without any reliance, yet able to distinguish all Dharma realms, skilled in entering and exiting inconceivable profound samadhi; proceeding towards Sarvajna, abiding in the Buddha-lands, attaining the power of the Buddhas, fearlessly expounding countless (asamkhya) dharmas; conforming to the roots of goodness of the Buddhas of the three times, universally illuminating all Tathagata Dharma realms, able to uphold all Buddha-dharmas; knowing countless languages and dharmas, skilled in producing inconceivable and varied sounds; entering the unsurpassed Buddha's state of freedom, universally traveling through all worlds of the ten directions without obstruction; acting without contention, without reliance on anything, without discrimination, cultivating and expanding the Bodhi mind; attaining skillful wisdom, understanding the meanings of words, able to expound and explain in proper order. May such'
大菩薩莊嚴其國，充滿分佈，隨順安住，熏修、極熏修，純凈、極純凈，恬然宴寂。於一佛剎，隨一方所，皆有如是無數、無量、無邊、無等、不可數、不可稱、不可思、不可量、不可說、不可說不可說諸大菩薩周遍充滿。如一方所，一切方所亦復如是；如一佛剎，盡虛空遍法界一切佛剎悉亦如是。』
「佛子！菩薩摩訶薩以諸善根，方便迴向一切佛剎，方便迴向一切菩薩，方便迴向一切如來，方便迴向一切佛菩提，方便迴向一切廣大愿，方便迴向一切出要道，方便迴向凈一切眾生界，方便迴向於一切世界常見諸佛出興於世，方便迴向常見如來壽命無量，方便迴向常見諸佛遍周法界轉無障礙不退法輪。佛子！菩薩摩訶薩以諸善根如是迴向時，普入一切佛國土故，一切佛剎皆悉清凈；普至一切眾生界故，一切菩薩皆悉清凈；普愿一切諸佛國土佛出興故，一切法界、一切佛土諸如來身超然出現。佛子！菩薩摩訶薩以如是等無比迴向趣薩婆若，其心廣大，猶如虛空，無有限量，入不思議，知一切業及以果報皆悉寂滅；心常平等，無有邊際，普能遍入一切法界。佛子！菩薩摩訶薩如是迴向時，不分別我及以我所，不分別佛及以佛法，不分別剎及以嚴凈，不分別眾生及以調伏，不分別業及業果報，不著于思及思所起；不壞
【現代漢語翻譯】 現代漢語譯本：大菩薩莊嚴他們的佛國，使其充滿分佈，隨順安住，通過熏修、極度熏修，達到純凈、極度純凈，從而恬然安息。在一個佛剎中，無論哪個方位，都有如此無數、無量、無邊、無等、不可數、不可稱、不可思、不可量、不可說、不可說不可說的諸大菩薩周遍充滿。如同一個方位，一切方位也都是如此；如同一個佛剎，遍佈虛空法界的一切佛剎也都是如此。 『佛子！菩薩摩訶薩以各種善根，方便地迴向一切佛剎，方便地迴向一切菩薩，方便地迴向一切如來（Tathagata，佛的稱號），方便地迴向一切佛菩提（Buddha's enlightenment，佛的覺悟），方便地迴向一切廣大愿，方便地迴向一切出離之道，方便地迴向清凈一切眾生界，方便地迴向於一切世界常見諸佛出世，方便地迴向常見如來壽命無量，方便地迴向常見諸佛遍周法界轉無障礙不退法輪（Dharma wheel，佛法之輪）。佛子！菩薩摩訶薩以各種善根如此迴向時，普遍進入一切佛國土，因此一切佛剎都清凈；普遍到達一切眾生界，因此一切菩薩都清凈；普遍愿一切諸佛國土佛出世，因此一切法界、一切佛土諸如來身超然出現。佛子！菩薩摩訶薩以如此等無比的迴向趨向薩婆若（Sarvajna，一切智），其心廣大，猶如虛空，沒有障礙，進入不可思議的境界，知道一切業及果報都寂滅；心常平等，沒有邊際，普遍能夠進入一切法界。佛子！菩薩摩訶薩如此迴向時，不分別我及我所，不分別佛及佛法，不分別佛剎及莊嚴清凈，不分別眾生及調伏，不分別業及業果報，不執著于思及思所生；不破壞
【English Translation】 English version: Great Bodhisattvas adorn their Buddha-lands, filling them with distribution, abiding in accordance, through cultivation, extreme cultivation, achieving purity, extreme purity, thus peacefully resting. In one Buddha-land, in any direction, there are such countless, immeasurable, boundless, incomparable, innumerable, ineffable, inconceivable, unquantifiable, unspeakable, and unspeakable unspeakable great Bodhisattvas pervading and filling it. Just as in one direction, so it is in all directions; just as in one Buddha-land, so it is in all Buddha-lands throughout the void and the Dharma realm. 『Buddha-child! Bodhisattva Mahasattvas, with various roots of goodness, expediently dedicate them to all Buddha-lands, expediently dedicate them to all Bodhisattvas, expediently dedicate them to all Tathagatas (Buddha's title), expediently dedicate them to all Buddha-bodhi (Buddha's enlightenment), expediently dedicate them to all vast vows, expediently dedicate them to all paths of liberation, expediently dedicate them to purifying all realms of sentient beings, expediently dedicate them to seeing all Buddhas appear in the world in all realms, expediently dedicate them to seeing the Tathagatas' immeasurable lifespan, expediently dedicate them to seeing all Buddhas turning the unobstructed and irreversible Dharma wheel (Dharma wheel) throughout the Dharma realm. Buddha-child! When Bodhisattva Mahasattvas dedicate their various roots of goodness in this way, they universally enter all Buddha-lands, therefore all Buddha-lands are purified; they universally reach all realms of sentient beings, therefore all Bodhisattvas are purified; they universally wish for all Buddhas to appear in all Buddha-lands, therefore all Tathagata bodies transcendently appear in all Dharma realms and all Buddha-lands. Buddha-child! Bodhisattva Mahasattvas, with such incomparable dedication, approach Sarvajna (all-knowing), their minds are vast, like the void, without obstruction, entering the inconceivable, knowing that all karma and its retributions are extinguished; their minds are always equal, without boundaries, universally able to enter all Dharma realms. Buddha-child! When Bodhisattva Mahasattvas dedicate in this way, they do not differentiate between self and what belongs to self, do not differentiate between Buddha and Buddha-dharma, do not differentiate between Buddha-lands and their adornments, do not differentiate between sentient beings and their taming, do not differentiate between karma and its retributions, do not cling to thoughts and what arises from thoughts; do not destroy
因，不壞果，不取事，不取法；不謂生死有分別，不謂涅槃恒寂靜，不謂如來證佛境界；無有少法，與法同止。佛子！菩薩摩訶薩如是迴向時，以諸善根普施眾生，決定成熟，平等教化；無相、無緣、無稱量、無虛妄，遠離一切分別取著。菩薩摩訶薩如是迴向已，得無盡善根。所謂：念三世一切諸佛故，得無盡善根；念一切菩薩故，得無盡善根；凈諸佛剎故，得無盡善根；凈一切眾生界故，得無盡善根；深入法界故，得無盡善根；修無量心等虛空界故，得無盡善根；深解一切佛境界故，得無盡善根；于菩薩業勤修習故，得無盡善根；了達三世故，得無盡善根。佛子！菩薩摩訶薩以一切善根如是迴向時，了一切眾生界無有眾生，解一切法無有壽命，知一切法無有作者，悟一切法無補伽羅，了一切法無有忿諍，觀一切法皆從緣起、無有住處，知一切物皆無所依，了一切剎悉無所住，觀一切菩薩行亦無處所，見一切境界悉無所有。佛子！菩薩摩訶薩如是迴向時，眼終不見不凈佛剎，亦復不見異相眾生，無有少法為智所入，亦無少智而入於法，解如來身非如虛空；一切功德無量妙法所圓滿故，於一切處令諸眾生積集善根悉充足故。
「佛子！此菩薩摩訶薩于唸唸中得不可說不可說十力地，具足一切福德，成就清凈善根，
【現代漢語翻譯】 現代漢語譯本：因不破壞果，不執取事，不執取法；不認為生死有分別，不認為涅槃（Nirvana，佛教術語，指解脫）是恒常寂靜的，不認為如來（Tathagata，佛的稱號）證得佛的境界；沒有絲毫的法，與法同住。佛子！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）這樣迴向時，以各種善根普遍施予眾生，決定使其成熟，平等教化；無相、無緣、無稱量、無虛妄，遠離一切分別執著。菩薩摩訶薩這樣迴向后，得到無盡的善根。所謂：憶念三世一切諸佛，得到無盡善根；憶念一切菩薩，得到無盡善根；清凈諸佛剎土，得到無盡善根；清凈一切眾生界，得到無盡善根；深入法界，得到無盡善根；修無量心等同虛空界，得到無盡善根；深刻理解一切佛的境界，得到無盡善根；勤修菩薩的行業，得到無盡善根；了達三世，得到無盡善根。佛子！菩薩摩訶薩以一切善根這樣迴向時，了知一切眾生界沒有眾生，理解一切法沒有壽命，知道一切法沒有作者，領悟一切法沒有補伽羅（Pudgala，佛教術語，指人或個體），了知一切法沒有忿爭，觀察一切法都從因緣生起、沒有住處，知道一切事物都沒有所依，了知一切剎土都沒有所住，觀察一切菩薩的修行也沒有處所，見到一切境界都沒有所有。佛子！菩薩摩訶薩這樣迴向時，眼睛終究不會見到不凈的佛剎，也不會見到異相的眾生，沒有絲毫的法為智慧所進入，也沒有絲毫的智慧進入於法，理解如來之身並非如同虛空；一切功德被無量妙法所圓滿，在一切處使眾生積聚善根都充足。 佛子！這位菩薩摩訶薩在念念之中得到不可說不可說的十力地，具足一切福德，成就清凈的善根。
【English Translation】 English version: Cause does not destroy the effect, does not grasp at things, does not grasp at dharmas; does not consider birth and death to be separate, does not consider Nirvana (Buddhist term for liberation) to be eternally tranquil, does not consider the Tathagata (title of a Buddha) to have attained the Buddha's realm; there is not the slightest dharma that dwells with dharma. Child of Buddha! When a Bodhisattva-Mahasattva (Great Bodhisattva) dedicates merit in this way, they universally bestow all roots of goodness upon sentient beings, ensuring their maturation and equal instruction; without characteristics, without conditions, without measure, without falsehood, they are far from all discrimination and attachment. Having dedicated merit in this way, the Bodhisattva-Mahasattva obtains endless roots of goodness. Namely: by remembering all Buddhas of the three times, they obtain endless roots of goodness; by remembering all Bodhisattvas, they obtain endless roots of goodness; by purifying all Buddha-lands, they obtain endless roots of goodness; by purifying all realms of sentient beings, they obtain endless roots of goodness; by deeply entering the Dharma realm, they obtain endless roots of goodness; by cultivating immeasurable minds equal to the space realm, they obtain endless roots of goodness; by deeply understanding all Buddha realms, they obtain endless roots of goodness; by diligently practicing the deeds of a Bodhisattva, they obtain endless roots of goodness; by understanding the three times, they obtain endless roots of goodness. Child of Buddha! When a Bodhisattva-Mahasattva dedicates all roots of goodness in this way, they understand that there are no sentient beings in all realms of sentient beings, they understand that all dharmas have no life span, they know that all dharmas have no creator, they realize that all dharmas have no Pudgala (Buddhist term for person or individual), they understand that all dharmas have no conflict, they observe that all dharmas arise from conditions and have no dwelling place, they know that all things have no reliance, they understand that all lands have no dwelling, they observe that all Bodhisattva practices have no location, they see that all realms have no existence. Child of Buddha! When a Bodhisattva-Mahasattva dedicates merit in this way, their eyes will never see impure Buddha-lands, nor will they see sentient beings with different appearances, there is not the slightest dharma that is entered by wisdom, nor is there the slightest wisdom that enters into dharma, they understand that the Tathagata's body is not like empty space; all merits are perfected by immeasurable wonderful dharmas, in all places they cause sentient beings to accumulate roots of goodness to be fully sufficient. Child of Buddha! This Bodhisattva-Mahasattva, in every thought, attains the inexpressible and inexpressible ten powers, is complete with all blessings, and achieves pure roots of goodness.
為一切眾生福田。此菩薩摩訶薩成就如意摩尼功德藏，隨有所須，一切樂具悉皆得故；隨所遊方悉能嚴凈一切國土，隨所行處令不可說不可說眾生皆悉清凈，攝取福德修治諸行故。佛子！菩薩摩訶薩如是迴向時，修一切菩薩行，福德殊勝，色相無比；威力光明超諸世間，魔及魔民莫能瞻對；善根具足，大愿成就；其心彌廣，等一切智；於一念中，悉能周遍無量佛剎；智力無量，了達一切諸佛境界，於一切佛得深信解；住無邊智菩提心力，廣大如法界，究竟如虛空。
「佛子！是名菩薩摩訶薩第五無盡功德藏迴向。菩薩摩訶薩住此迴向，得十種無盡藏。何等為十？所謂：得見佛無盡藏，於一毛孔見阿僧祇諸佛出興世故；得入法無盡藏，以佛智力觀一切法悉入一法故；得憶持無盡藏，受持一切佛所說法無忘失故；得決定慧無盡藏，善知一切佛所說法秘密方便故；得解義趣無盡藏，善知諸法理趣分齊故；得無邊悟解無盡藏，以如虛空智通達三世一切法故；得福德無盡藏，充滿一切諸眾生意不可盡故；得勇猛智覺無盡藏，悉能除滅一切眾生愚癡翳故；得決定辯才無盡藏，演說一切佛平等法令諸眾生悉解了故；得十力無畏無盡藏，具足一切菩薩所行，以離垢繒而系其頂，至無障礙一切智故。是為十。佛子！菩薩摩訶薩以一
【現代漢語翻譯】 現代漢語譯本 是為一切眾生培植福田。這位菩薩摩訶薩成就瞭如意摩尼（如意寶珠）功德寶藏，隨其所需，一切所需的樂具都能得到；隨其所遊歷之處，都能莊嚴清凈一切國土；隨其所行之處，都能令不可說不可說的眾生都得到清凈，攝取福德，修治各種善行。佛子！菩薩摩訶薩這樣迴向時，修習一切菩薩行，福德殊勝，色相無比；威力光明超越一切世間，魔及其魔民都無法正視；善根具足，大愿成就；其心廣大，等同一切智；在一念之間，能夠周遍無量佛剎；智力無量，通達一切諸佛境界，對一切佛都生起深厚的信解；安住于無邊智慧的菩提心力，廣大如法界，究竟如虛空。 「佛子！這名為菩薩摩訶薩的第五無盡功德藏迴向。菩薩摩訶薩安住于這種迴向，能獲得十種無盡藏。是哪十種呢？分別是：獲得見佛無盡藏，因為能在一個毛孔中見到無數諸佛出現於世；獲得入法無盡藏，因為能以佛的智慧力觀察一切法都歸於一法；獲得憶持無盡藏，因為能受持一切佛所說的法而不忘失；獲得決定慧無盡藏，因為能善知一切佛所說法的秘密方便；獲得解義趣無盡藏，因為能善知諸法理趣的界限；獲得無邊悟解無盡藏，因為能以如虛空般的智慧通達三世一切法；獲得福德無盡藏，因為能充滿一切眾生的心意而不可窮盡；獲得勇猛智覺無盡藏，因為能完全消除一切眾生的愚癡矇蔽；獲得決定辯才無盡藏，因為能演說一切佛的平等法，使一切眾生都能理解；獲得十力無畏無盡藏，因為能具足一切菩薩所修行的，以離垢的頭巾繫於頭頂，達到無障礙的一切智慧。這就是十種。佛子！菩薩摩訶薩以一
【English Translation】 English version They are fields of merit for all sentient beings. This Bodhisattva Mahasattva achieves the treasury of merit of the wish-fulfilling Mani (wish-fulfilling jewel), and according to what is needed, all desired pleasures are obtained; wherever they travel, they can adorn and purify all lands; wherever they go, they can cause countless sentient beings to be purified, gathering merit and cultivating all practices. O son of Buddha! When a Bodhisattva Mahasattva dedicates merit in this way, they cultivate all Bodhisattva practices, their merit is supreme, their appearance is unparalleled; their power and light surpass all worlds, and demons and their people cannot look upon them; their roots of goodness are complete, their great vows are fulfilled; their minds are vast, equal to all wisdom; in a single thought, they can pervade countless Buddha lands; their wisdom is immeasurable, they understand all the realms of the Buddhas, and they have deep faith and understanding in all Buddhas; they abide in the power of the Bodhi mind of boundless wisdom, as vast as the Dharma realm, and as ultimate as space. 「O son of Buddha! This is called the fifth inexhaustible treasury of merit dedication of a Bodhisattva Mahasattva. A Bodhisattva Mahasattva abiding in this dedication obtains ten inexhaustible treasuries. What are the ten? They are: obtaining the inexhaustible treasury of seeing Buddhas, because they can see countless Buddhas appearing in the world in a single pore; obtaining the inexhaustible treasury of entering the Dharma, because they can observe with the wisdom power of the Buddha that all dharmas enter into one dharma; obtaining the inexhaustible treasury of remembering, because they can uphold all the teachings of the Buddhas without forgetting; obtaining the inexhaustible treasury of decisive wisdom, because they can skillfully know the secret expedient means of all the teachings of the Buddhas; obtaining the inexhaustible treasury of understanding the meaning, because they can skillfully know the boundaries of the principles of all dharmas; obtaining the inexhaustible treasury of boundless understanding, because they can understand all dharmas of the three times with wisdom like space; obtaining the inexhaustible treasury of merit, because they can fill the minds of all sentient beings without exhaustion; obtaining the inexhaustible treasury of courageous wisdom and awakening, because they can completely eliminate the ignorance and obscuration of all sentient beings; obtaining the inexhaustible treasury of decisive eloquence, because they can expound the equal Dharma of all Buddhas, enabling all sentient beings to understand; obtaining the inexhaustible treasury of the ten powers and fearlessness, because they are complete in all the practices of a Bodhisattva, with a pure cloth tied on their head, reaching the unobstructed all-wisdom. These are the ten. O son of Buddha! A Bodhisattva Mahasattva with one
切善根迴向時，得此十種無盡藏。」
爾時，金剛幢菩薩普觀十方而說頌言：
「菩薩成就深心力， 普于諸法得自在， 以其勸請隨喜福， 無礙方便善迴向。 三世所有諸如來， 嚴凈佛剎遍世間， 所有功德靡不具， 迴向凈剎亦如是。 三世所有諸佛法， 菩薩皆悉諦思惟， 以心攝取無有餘， 如是莊嚴諸佛剎。 盡於三世所有劫， 贊一佛剎諸功德， 三世諸劫猶可盡， 佛剎功德無窮盡。 如是一切諸佛剎， 菩薩悉見無有餘， 總以莊嚴一佛土， 一切佛土悉如是。 有諸佛子心清凈， 悉從如來法化生， 一切功德莊嚴心， 一切佛剎皆充滿。 彼諸菩薩悉具足， 無量相好莊嚴身， 辯才演說遍世間， 譬如大海無窮盡。 菩薩安住諸三昧， 一切所行皆具足， 其心清凈無與等， 光明普照十方界。 如是無餘諸佛剎， 此諸菩薩皆充滿， 未曾憶念聲聞乘， 亦復不求緣覺道。 菩薩如是心清凈， 善根迴向諸群生， 普欲令其成正道， 具足了知諸佛法。 十方所有眾魔怨， 菩薩威力悉摧破， 勇猛智慧無能勝， 決定修行究竟法。 菩薩以此大願力， 所有迴向無留礙，
【現代漢語翻譯】 現代漢語譯本 『當切斷善根並回向時，將獲得這十種無盡的寶藏。』
那時，金剛幢菩薩（Vajradhvaja Bodhisattva）環顧十方，說了以下偈頌：
『菩薩成就了深厚的心力，普遍地對一切法都獲得了自在， 以勸請和隨喜的福德，以無礙的方便善巧地迴向。 三世（過去、現在、未來）所有諸如來（Tathagata），莊嚴清凈佛剎（Buddha-ksetra）遍佈世間， 所有功德沒有不具備的，迴向清凈佛剎也是如此。 三世所有諸佛法，菩薩都仔細地思維， 以心攝取沒有遺漏，如此莊嚴諸佛剎。 即使窮盡三世所有的劫（kalpa），讚歎一個佛剎的功德， 三世的劫尚且可以窮盡，佛剎的功德卻無窮無盡。 像這樣一切諸佛剎，菩薩都全部見到沒有遺漏， 總以莊嚴一個佛土，一切佛土都像這樣。 有那些佛子（Buddha-putra）心清凈，都從如來（Tathagata）的法化生， 一切功德莊嚴其心，一切佛剎都充滿。 那些菩薩都具足，無量相好莊嚴其身， 辯才演說遍佈世間，譬如大海無窮無盡。 菩薩安住在各種三昧（samadhi）中，一切所行都具足， 其心清凈沒有能與之相比的，光明普照十方世界。 像這樣沒有遺漏的諸佛剎，這些菩薩都充滿其中， 未曾憶念聲聞乘（Sravakayana），也並不尋求緣覺道（Pratyekabuddhayana）。 菩薩像這樣心清凈，將善根迴向給一切眾生， 普遍地想要讓他們成就正道，具足了知諸佛法。 十方所有魔怨，菩薩以威力全部摧破， 勇猛智慧沒有能戰勝的，決定修行究竟之法。 菩薩以此大願力，所有迴向沒有障礙，』
【English Translation】 English version 'When cutting off roots of good and dedicating them, one obtains these ten inexhaustible treasures.'
At that time, Vajradhvaja Bodhisattva, observing the ten directions, spoke the following verses:
'Bodhisattvas, having achieved profound mental power, attain freedom in all dharmas universally, With the merit of exhortation and rejoicing, they skillfully dedicate with unobstructed means. All Tathagatas of the three times (past, present, and future), adorn and purify Buddha-ksetras throughout the world, Possessing all merits without exception, they dedicate to pure Buddha-ksetras in the same way. All the Buddha-dharmas of the three times, Bodhisattvas contemplate them thoroughly, Gathering them with their minds without omission, thus adorning all Buddha-ksetras. Even if one were to exhaust all kalpas of the three times, praising the merits of one Buddha-ksetra, The kalpas of the three times could still be exhausted, but the merits of a Buddha-ksetra are inexhaustible. Like this, all Buddha-ksetras, Bodhisattvas see them all without omission, Adorning one Buddha-land in totality, all Buddha-lands are like this. Those Buddha-putras whose minds are pure, are all born from the Dharma of the Tathagata, Adorning their minds with all merits, they fill all Buddha-ksetras. Those Bodhisattvas are all endowed with, immeasurable marks and adornments on their bodies, Their eloquence pervades the world, like the ocean, boundless and inexhaustible. Bodhisattvas abide in various samadhis, all their actions are complete, Their minds are pure and incomparable, their light illuminates the ten directions. Like this, all Buddha-ksetras without omission, these Bodhisattvas fill them, Never remembering the Sravakayana, nor seeking the Pratyekabuddhayana. Bodhisattvas, with such pure minds, dedicate their roots of good to all beings, Universally desiring them to achieve the right path, fully understanding all Buddha-dharmas. All the demonic enemies of the ten directions, Bodhisattvas destroy them all with their power, Their courageous wisdom is invincible, they are determined to cultivate the ultimate Dharma. Bodhisattvas, with this great power of vows, all their dedications are without obstruction.'
入于無盡功德藏， 去來現在常無盡。 菩薩善觀諸行法， 了達其性不自在， 既知諸法性如是， 不妄取業及果報。 無有色法無色法， 亦無有想無無想， 有法無法皆悉無， 了知一切無所得。 一切諸法因緣生， 體性非有亦非無， 而於因緣及所起， 畢竟於中無取著。 一切眾生語言處， 于中畢竟無所得， 了知名相皆分別， 明解諸法悉無我。 如眾生性本寂滅， 如是了知一切法， 三世所攝無有餘， 剎及諸業皆平等。 以如是智而回向， 隨其悟解福業生， 此諸福相亦如解， 豈復于中有可得？ 如是迴向心無垢， 永不稱量諸法性， 了達其性皆非性， 不住世間亦不出。 一切所行眾善業， 悉以迴向諸群生， 莫不了達其真性， 所有分別皆除遣。 所有一切虛妄見， 悉皆棄捨無有餘， 離諸熱惱恒清涼， 住于解脫無礙地。 菩薩不壞一切法， 亦不滅壞諸法性， 解了諸法猶如響， 悉於一切無所著。 了知三世諸眾生， 悉從因緣和合起， 亦知心樂及習氣， 未曾滅壞一切法。 了達業性非是業， 而亦不違諸法相， 又亦不壞業果報， 說諸法性從緣起。
【現代漢語翻譯】 現代漢語譯本 進入無盡的功德寶藏，過去、現在、未來都永無止境。 菩薩善於觀察一切行為法則，明瞭它們的本性是不自在的。 既然知道一切法的本性是如此，就不會妄取業力及其果報。 既沒有色法（物質現象），也沒有無色法（精神現象），也沒有有想（有念頭）和無想（無念頭）。 有法和無法都歸於空無，明瞭一切都無所得。 一切諸法都是因緣和合而生，其本體既非有也非無。 對於因緣及其所生起的事物，最終都不會執著。 一切眾生所使用的語言，最終都無所得。 明瞭名稱和相狀都是分別產生的，明白一切法都沒有『我』的存在。 如同眾生的本性是寂滅的，如此明瞭一切法。 三世所包含的一切都無遺漏，世界和一切業力都是平等的。 以這樣的智慧來回向，隨著領悟和理解，福德善業就會產生。 這些福德的現象也如同所理解的那樣，又怎麼會有所得呢？ 如此迴向，心無垢染，永遠不去衡量諸法的本性。 明瞭它們的本性都是非本性，既不住於世間，也不出離世間。 一切所行的善業，都用來回向給一切眾生。 沒有不明白其真實本性的，所有分別都應去除。 所有一切虛妄的見解，都應全部捨棄，不留一絲。 遠離一切熱惱，恒常清涼，安住于解脫無礙的境界。 菩薩不會破壞一切法，也不會滅壞諸法的本性。 理解一切法都如同迴響，對於一切都無所執著。 明瞭三世的一切眾生，都是因緣和合而生起。 也知道他們的心意和習氣，但從未滅壞一切法。 明瞭業的本性不是業，但也不違背諸法的現象。 也不破壞業的果報，說明諸法的本性是從因緣而生起的。
【English Translation】 English version Entering the inexhaustible treasury of merit, the past, present, and future are eternally without end. Bodhisattvas skillfully observe all the laws of action, understanding that their nature is not self-existent. Since they know that the nature of all dharmas is such, they do not falsely grasp at karma and its retributions. There is neither form (material phenomena) nor formlessness (mental phenomena), neither thought nor non-thought. Existence and non-existence both come to nothing, understanding that all is without attainment. All dharmas arise from causes and conditions, their essence is neither existent nor non-existent. Regarding causes and conditions and what arises from them, ultimately there is no attachment. The realm of language for all sentient beings is ultimately without attainment. Understanding that names and forms are all distinctions, realizing that all dharmas are without a 'self'. Just as the nature of sentient beings is inherently quiescent, so is the understanding of all dharmas. Everything encompassed by the three times is without omission, the worlds and all karmas are equal. With such wisdom, they dedicate their merit, and with their realization, meritorious deeds arise. These appearances of merit are also like what is understood, so how can there be anything to be attained? Such dedication is with a pure mind, never measuring the nature of dharmas. Understanding that their nature is non-nature, they neither abide in the world nor depart from it. All good deeds performed are dedicated to all sentient beings. There is no failure to understand their true nature, and all distinctions are eliminated. All false views are completely abandoned without remainder. Free from all afflictions, they are constantly cool and abide in the unobstructed state of liberation. Bodhisattvas do not destroy all dharmas, nor do they destroy the nature of dharmas. Understanding that all dharmas are like echoes, they are not attached to anything. Understanding that all sentient beings of the three times arise from the union of causes and conditions. They also know their intentions and habits, but have never destroyed any dharma. Understanding that the nature of karma is not karma, yet it does not contradict the appearances of dharmas. Nor does it destroy the retributions of karma, explaining that the nature of dharmas arises from conditions.
了知眾生無有生， 亦無眾生可流轉， 無實眾生而可說， 但依世俗假宣示。
「佛子！云何為菩薩摩訶薩隨順堅固一切善根迴向？
「佛子！此菩薩摩訶薩或為帝王臨御大國，威德廣被，名震天下，凡諸怨敵靡不歸順，發號施令悉依正法，執持一蓋溥蔭萬方，周行率土所向無礙，以離垢繒而系其頂，於法自在，見者咸伏，不刑不罰，感德從化；以四攝法攝諸眾生，為轉輪王，一切周給。菩薩摩訶薩安住如是自在功德，有大眷屬，不可沮壞，離眾過失，見者無厭，福德莊嚴，相好圓滿，形體肢分均調具足；獲那羅延堅固之身，大力成就，無能屈伏；得清凈業，離諸業障；具足修行一切佈施，或施飲食及諸上味，或施車乘，或施衣服，或施華鬘、雜香、涂香、床座、房舍及所住處、上妙燈燭、病緣湯藥、寶器、寶車、調良象馬，悉皆嚴飾，歡喜佈施。或有來乞王所處座，若蓋、若傘，幢幡寶物、諸莊嚴具，頂上寶冠、髻中明珠，乃至王位，皆無所吝。若見眾生在牢獄中，舍諸財寶、妻子、眷屬，乃至以身救彼令脫。若見獄囚將欲被戮，即舍其身以代彼命。或見來乞連膚頂發，歡喜施與亦無所吝。眼、耳、鼻、舌，及以牙齒、頭頂、手足、血肉、骨髓、心腎、肝肺、大腸、小腸、厚皮、薄皮、手足諸
【現代漢語翻譯】 現代漢語譯本：了悟到眾生本無生，也沒有眾生可以流轉，沒有真實的眾生可以被述說，只是依隨世俗的約定俗成而假立宣示。 『佛子！』如何是菩薩摩訶薩隨順堅固一切善根迴向呢？ 『佛子！』這位菩薩摩訶薩，有時作為帝王統治大國，威德廣佈，名震天下，所有的怨敵都歸順於他，他發佈的號令都依據正法，執持一把傘蓋覆蓋四方，周遊國土所向無礙，用無垢的絲綢繫在頭頂，於法自在，見到他的人都心悅誠服，不用刑罰，人們感其恩德而歸順教化；他用四攝法攝受眾生，成為轉輪王，一切都周全供給。菩薩摩訶薩安住于這樣自在的功德中，擁有龐大的眷屬，不可摧毀，遠離各種過失，人們見到他不會厭倦，福德莊嚴，相貌美好圓滿，身體各部分都勻稱具足；獲得那羅延（Narayana，印度教神祇，象徵力量）般堅固的身體，大力成就，無人能屈服；得到清凈的業，遠離各種業障；具足修行一切佈施，或者佈施飲食和各種美味，或者佈施車乘，或者佈施衣服，或者佈施花鬘、雜香、涂香、床座、房舍以及住所、上好的燈燭、治病的湯藥、寶器、寶車、調馴的象馬，都加以裝飾，歡喜佈施。或者有人來乞求國王所坐的座位，或者傘蓋，或者幢幡寶物、各種莊嚴的器具，頭頂上的寶冠、髮髻中的明珠，乃至王位，都毫不吝惜。如果看到眾生在牢獄中，就捨棄各種財寶、妻子、眷屬，甚至用自己的身體去救他們脫離苦難。如果看到囚犯將要被處決，就捨棄自己的身體來代替他們的生命。或者看到有人來乞求連著面板的頭髮，也歡喜地施與，毫不吝惜。眼睛、耳朵、鼻子、舌頭，以及牙齒、頭頂、手足、血肉、骨髓、心腎、肝肺、大腸、小腸、厚皮、薄皮、手足等。
【English Translation】 English version: Realizing that sentient beings have no birth, nor are there sentient beings that can transmigrate, there are no real sentient beings that can be spoken of, but only according to worldly conventions are they provisionally declared. 'Buddha-son!' How does a Bodhisattva-Mahasattva accord with and firmly dedicate all good roots? 'Buddha-son!' This Bodhisattva-Mahasattva, sometimes as a king ruling a great country, his majestic virtue is widely spread, his name shakes the world, all enemies submit to him, his commands are based on the righteous Dharma, holding a canopy that covers all directions, traveling the land without hindrance, with a spotless silk tied on his head, free in the Dharma, those who see him are all convinced, without punishment, people are moved by his virtue and follow his teachings; he uses the four means of attraction to gather sentient beings, becoming a wheel-turning king, providing everything completely. The Bodhisattva-Mahasattva dwells in such free merits, possessing a vast retinue, indestructible, free from all faults, people do not tire of seeing him, his merits are majestic, his appearance is beautiful and complete, all parts of his body are well-proportioned and complete; he obtains a body as firm as Narayana (Hindu deity, symbolizing strength), with great power achieved, no one can subdue him; he obtains pure karma, free from all karmic obstacles; he fully practices all giving, either giving food and various delicacies, or giving vehicles, or giving clothes, or giving flower garlands, mixed incense, scented ointments, beds, houses and dwellings, excellent lamps, medicine for illnesses, precious vessels, precious chariots, trained elephants and horses, all adorned, giving with joy. Or someone comes to beg for the king's seat, or canopy, or banners, precious objects, various ornaments, the precious crown on his head, the bright pearl in his hair bun, even the throne, he does not begrudge anything. If he sees sentient beings in prison, he gives up all his wealth, wife, and family, even using his own body to save them from suffering. If he sees a prisoner about to be executed, he gives up his own body to take their life. Or if he sees someone come to beg for the hair attached to his skin, he gives it with joy, without any reluctance. Eyes, ears, nose, tongue, as well as teeth, head, hands, feet, flesh, blood, bone marrow, heart, kidneys, liver, lungs, large intestine, small intestine, thick skin, thin skin, hands, feet, etc.
指、連肉爪甲，以歡喜心盡皆施與。或為求請未曾有法，投身而下深大火坑；或為護持如來正法，以身忍受一切苦毒；或為求法乃至一字，悉能遍舍四海之內一切所有。恒以正法化導群生，令修善行、舍離諸惡。若見眾生損敗他形，慈心救之，令舍罪業。若見如來成最正覺，稱揚讚歎，普使聞知。或施於地，造立僧坊、房舍、殿堂，以為住處；及施僮僕，供承作役。或以自身施來乞者，或施於佛。為求法故，歡喜踴躍；為眾生故，承事供養。或舍王位、城邑、聚落、宮殿、園林、妻子、眷屬，隨所乞求，悉滿其愿。或舍一切資生之物，普設無遮大施之會；其中眾生種種福田，或從遠來，或從近來，或賢或愚，或好或丑，若男若女、人與非人，心行不同，所求各異，等皆施與，悉令滿足。佛子！菩薩摩訶薩如是施時，發善攝心，悉以迴向。所謂：善攝色，隨順堅固一切善根；善攝受、想、行、識，隨順堅固一切善根；善攝王位，隨順堅固一切善根；善攝眷屬，隨順堅固一切善根；善攝資具，隨順堅固一切善根；善攝惠施，隨順堅固一切善根。
「佛子！菩薩摩訶薩隨所施物無量無邊，以彼善根如是迴向，所謂：『以上妙食施眾生時，其心清凈，于所施物無貪、無著、無所顧吝，具足行施；愿一切眾生得智慧食，心
【現代漢語翻譯】 現代漢語譯本 （菩薩）甚至連肉、爪、指甲，都以歡喜心全部施捨出去。或者爲了求得未曾聽聞的佛法，縱身跳入深大的火坑；或者爲了護持如來正法，以身體忍受一切痛苦；或者爲了求得佛法，哪怕只是一字，都能捨棄四海之內的一切所有。菩薩恒常以正法教化引導眾生，使他們修行善行，捨棄各種惡行。如果看到眾生損害他人的身體，就以慈悲心去救助他們，使他們捨棄罪業。如果看到如來成就最正覺（無上正等正覺），就稱揚讚歎，普遍使人知曉。或者佈施土地，建造僧房、房舍、殿堂，作為僧眾的住所；以及佈施僕人，供他們使喚。或者將自身佈施給前來乞討的人，或者佈施給佛。爲了求法，歡喜踴躍；爲了眾生，承事供養。或者捨棄王位、城邑、村落、宮殿、園林、妻子、眷屬，隨前來乞求的人所愿，都滿足他們的願望。或者捨棄一切生活物資，普遍設立無遮的大布施法會；其中眾生，作為種種福田，有的從遠方來，有的從近處來，有的賢能，有的愚笨，有的好看，有的醜陋，有男有女，有人有非人，心行不同，所求各異，都平等地施捨給他們，使他們都得到滿足。佛子！菩薩摩訶薩這樣佈施時，發起善心，攝持心念，都用來回向。所謂：善於攝持色（物質），隨順並堅固一切善根；善於攝持受、想、行、識（精神），隨順並堅固一切善根；善於攝持王位，隨順並堅固一切善根；善於攝持眷屬，隨順並堅固一切善根；善於攝持資財，隨順並堅固一切善根；善於攝持佈施，隨順並堅固一切善根。 「佛子！菩薩摩訶薩所施捨的物品無量無邊，以這些善根這樣迴向，所謂：『用上好的食物佈施給眾生時，內心清凈，對於所施捨的物品沒有貪婪、沒有執著、沒有顧惜，圓滿地進行佈施；愿一切眾生得到智慧的食物，內心
【English Translation】 English version (Bodhisattvas) even give away their flesh, claws, and nails with a joyful heart. Or, to seek the unprecedented Dharma, they throw themselves into deep fire pits; or, to protect the Tathagata's (如來, the thus-gone one) true Dharma, they endure all suffering with their bodies; or, to seek the Dharma, even for a single word, they can give up everything within the four seas. Bodhisattvas constantly use the true Dharma to teach and guide sentient beings, causing them to cultivate good deeds and abandon all evil actions. If they see sentient beings harming others' bodies, they compassionately rescue them, causing them to abandon their sinful deeds. If they see the Tathagata attain the Most Perfect Enlightenment (無上正等正覺, Anuttara-samyak-sambodhi), they praise and extol him, making it known to all. Or they donate land, build monasteries, houses, and halls as dwellings for the Sangha (僧伽, monastic community); and donate servants to attend to their needs. Or they give their own bodies to those who come begging, or they give to the Buddha. For the sake of seeking the Dharma, they rejoice and leap for joy; for the sake of sentient beings, they serve and make offerings. Or they give up their thrones, cities, villages, palaces, gardens, wives, and relatives, fulfilling the wishes of all who come to beg. Or they give up all their means of livelihood, universally establishing great, unobstructed almsgiving assemblies; among these sentient beings, who are various fields of merit, some come from afar, some from nearby, some are wise, some are foolish, some are beautiful, some are ugly, some are male, some are female, some are human, some are non-human, their minds are different, and their requests are different, but they are all given equally, and all are satisfied. O sons of the Buddha! When Bodhisattva Mahasattvas (菩薩摩訶薩, great bodhisattvas) give in this way, they generate good thoughts, gather their minds, and dedicate all of it. That is to say: skillfully gathering form (色, rupa), conforming to and strengthening all good roots; skillfully gathering feeling (受, vedana), perception (想, samjna), mental formations (行, samskara), and consciousness (識, vijnana), conforming to and strengthening all good roots; skillfully gathering the throne, conforming to and strengthening all good roots; skillfully gathering relatives, conforming to and strengthening all good roots; skillfully gathering resources, conforming to and strengthening all good roots; skillfully gathering giving, conforming to and strengthening all good roots. 「O sons of the Buddha! The things that Bodhisattva Mahasattvas give are immeasurable and boundless, and with these good roots, they dedicate in this way, saying: 『When giving excellent food to sentient beings, their minds are pure, without greed, attachment, or stinginess towards what is given, and they give completely; may all sentient beings obtain the food of wisdom, and their minds
無障礙，了知食性，無所貪著，但樂法喜出離之食；智慧充滿，以法堅住，攝取善根，法身、智身清凈遊行；哀愍眾生，為作福田，現受摶食。』是為菩薩摩訶薩佈施食時善根迴向。
「佛子！菩薩摩訶薩若施飲時，以此善根如是迴向，所謂：『愿一切眾生飲法味水，精勤修習，具菩薩道；斷世渴愛，常求佛智；離欲境界，得法喜樂；從清凈法而生其身，常以三昧調攝其心；入智慧海，興大法雲，霔大法雨。』是為菩薩摩訶薩佈施飲時善根迴向。
「佛子！菩薩摩訶薩佈施種種清凈上味。所謂：辛、酸、咸、淡，及以甘、苦。種種諸味潤澤具足，能令四大安隱調和，肌體盈滿，氣力強壯，其心清凈常得歡喜；咽咀之時，不欬不逆；諸根明利，內藏充實；毒不能侵，病不能傷；始終無患，永得安樂。以此善根如是迴向，所謂：『愿一切眾生得最上味，甘露充滿；愿一切眾生得法智味，了知一切諸味業用；愿一切眾生得無量法味，了達法界，安住實際大法城中；愿一切眾生作大法雲，周遍法界普雨法雨，教化調伏一切眾生；愿一切眾生得勝智味，無上法喜充滿身心；愿一切眾生得無貪著一切上味，不染世間一切諸味，常勤修習一切佛法；愿一切眾生得一法味，了諸佛法悉無差別；愿一切眾生得最勝味，乘一切
【現代漢語翻譯】 現代漢語譯本：『菩薩摩訶薩（菩薩中的大修行者）在佈施食物時，應這樣迴向善根：『愿一切眾生都能無障礙地了知食物的性質，不貪著于食物，只樂於以佛法的喜悅為食，並從中獲得解脫；愿他們智慧充滿，以佛法為堅固的依靠，攝取一切善的根基，使法身和智慧之身都清凈無染；愿他們慈悲憐憫眾生，成為眾生的福田，並接受眾生所供養的食物。』這就是菩薩摩訶薩佈施食物時善根的迴向。 『佛子（佛的弟子）！菩薩摩訶薩在佈施飲品時，應這樣迴向善根：『愿一切眾生都能飲用法味之水，精勤修習，圓滿菩薩之道；斷除世間的渴愛，恒常追求佛的智慧；遠離慾望的境界，獲得佛法的喜樂；從清凈的佛法中獲得新生，並常以三昧（禪定）來調攝自己的心；進入智慧的海洋，興起大法雲，降下大法雨。』這就是菩薩摩訶薩佈施飲品時善根的迴向。 『佛子！菩薩摩訶薩佈施種種清凈的上味，包括辛、酸、咸、淡，以及甘、苦等各種味道，這些味道滋潤充足，能使四大（地、水、火、風）安穩調和，使身體充滿活力，氣力強壯，內心清凈，常得歡喜；在咀嚼吞嚥時，不會咳嗽或嘔吐；使諸根（眼、耳、鼻、舌、身、意）明利，內臟充實；毒不能侵，病不能傷；始終沒有憂患，永遠得到安樂。菩薩應以此善根這樣迴向：『愿一切眾生都能得到最上之味，甘露充滿；愿一切眾生都能得到法智之味，了知一切味道的業用；愿一切眾生都能得到無量法味，通達法界，安住在真實的佛法之城中；愿一切眾生都能成為大法雲，周遍法界普降法雨，教化調伏一切眾生；愿一切眾生都能得到殊勝的智慧之味，無上的佛法喜悅充滿身心；愿一切眾生都能不貪著一切上味，不染著世間一切味道，常勤修習一切佛法；愿一切眾生都能得到一法之味，了知諸佛之法悉無差別；愿一切眾生都能得到最殊勝之味，乘一切』
【English Translation】 English version: 'When a Bodhisattva Mahasattva (a great practitioner among Bodhisattvas) gives food, they should dedicate the merit of this act as follows: 「May all beings understand the nature of food without obstruction, not be attached to food, but delight in the joy of Dharma as their nourishment, and attain liberation from it; may they be filled with wisdom, rely firmly on the Dharma, gather all good roots, and purify their Dharma body and wisdom body; may they have compassion for all beings, become fields of merit for them, and receive the food offered by them.」 This is how a Bodhisattva Mahasattva dedicates the merit of giving food.' 'Disciples of the Buddha! When a Bodhisattva Mahasattva gives drink, they should dedicate the merit of this act as follows: 「May all beings drink the water of Dharma flavor, diligently practice, and perfect the Bodhisattva path; may they cut off worldly thirst and craving, constantly seek the wisdom of the Buddha; may they be free from the realm of desire and attain the joy of Dharma; may they be born from the pure Dharma and constantly regulate their minds with Samadhi (meditation); may they enter the ocean of wisdom, raise great Dharma clouds, and pour down great Dharma rain.」 This is how a Bodhisattva Mahasattva dedicates the merit of giving drink.' 'Disciples of the Buddha! A Bodhisattva Mahasattva gives various pure and superior flavors, including spicy, sour, salty, bland, as well as sweet and bitter. These various flavors are nourishing and complete, able to harmonize the four elements (earth, water, fire, and wind), fill the body with vitality, strengthen the body, purify the mind, and bring constant joy; when chewing and swallowing, there is no coughing or vomiting; the senses (eyes, ears, nose, tongue, body, and mind) are sharp, the internal organs are full; poison cannot invade, sickness cannot harm; there is no suffering from beginning to end, and eternal peace is attained. The Bodhisattva should dedicate this merit as follows: 「May all beings attain the supreme flavor, filled with nectar; may all beings attain the flavor of Dharma wisdom, understanding the karmic effects of all flavors; may all beings attain immeasurable Dharma flavor, comprehending the Dharma realm, and dwelling in the city of true Dharma; may all beings become great Dharma clouds, pervading the Dharma realm and raining down Dharma rain, teaching and subduing all beings; may all beings attain the flavor of supreme wisdom, with the supreme joy of Dharma filling their bodies and minds; may all beings not be attached to any superior flavor, not be tainted by any worldly flavor, and constantly practice all the Buddha's teachings; may all beings attain the flavor of one Dharma, understanding that all the Buddha's teachings are without difference; may all beings attain the most supreme flavor, riding on all」'
智終無退轉；愿一切眾生得入諸佛無異法味，悉能分別一切諸根；愿一切眾生法味增益，常得滿足無礙佛法。』是為菩薩摩訶薩佈施味時善根迴向；為令一切眾生勤修福德，皆悉具足無礙智身故。
「佛子！菩薩摩訶薩施車乘時，以諸善根如是迴向，所謂：『愿一切眾生皆得具足一切智乘，乘于大乘、不可壞乘、最勝乘、最上乘、速疾乘、大力乘、福德具足乘、出世間乘、出生無量諸菩薩乘。』是為菩薩摩訶薩施車乘時善根迴向。
「佛子！菩薩摩訶薩佈施衣時，以諸善根如是迴向，所謂：『愿一切眾生得慚愧衣以覆其身，舍離邪道露形惡法，顏色潤澤，面板細軟，成就諸佛第一之樂，得最清凈一切種智。』是為菩薩摩訶薩佈施衣時善根迴向。
「佛子！菩薩摩訶薩常以種種名華佈施，所謂：微妙香華、種種色華、無量奇妙華、善見華、可喜樂華、一切時華、天華、人華、世所珍愛華、甚芬馥悅意華。以如是等無量妙華，供養一切現在諸佛，及佛滅后所有塔廟，或以供養說法之人，或以供養比丘僧寶、一切菩薩、諸善知識、聲聞、獨覺、父母、宗親，下至自身及餘一切貧窮、孤露。佈施之時，以諸善根如是迴向，所謂：『愿一切眾生皆得諸佛三昧之華，悉能開敷一切諸法；愿一切眾生皆得如佛，見
【現代漢語翻譯】 現代漢語譯本：智慧最終不會退轉；愿一切眾生都能進入諸佛無差別的法味，完全能夠分辨一切諸根（指眼、耳、鼻、舌、身、意六根）；愿一切眾生的法味增長，常常得到滿足無礙的佛法。』這是菩薩摩訶薩佈施法味時善根的迴向；爲了使一切眾生勤奮修習福德，都能夠具足無礙的智慧之身。 『佛子！菩薩摩訶薩佈施車乘時，用各種善根這樣迴向，即：『愿一切眾生都能具足一切智乘（指能達到一切智慧的乘具），乘坐大乘（指菩薩的教法）、不可壞乘（指堅固不壞的教法）、最勝乘（指最殊勝的教法）、最上乘（指最上等的教法）、速疾乘（指迅速到達目標的教法）、大力乘（指具有強大力量的教法）、福德具足乘（指福德圓滿的教法）、出世間乘（指超越世間的教法）、出生無量諸菩薩乘（指能產生無量菩薩的教法）。』這是菩薩摩訶薩佈施車乘時善根的迴向。 『佛子！菩薩摩訶薩佈施衣服時，用各種善根這樣迴向，即：『愿一切眾生都能得到慚愧之衣來覆蓋身體，捨棄邪道裸露身體的惡法，容顏潤澤，面板細嫩，成就諸佛第一的快樂，得到最清凈的一切種智（指佛陀所具有的智慧）。』這是菩薩摩訶薩佈施衣服時善根的迴向。 『佛子！菩薩摩訶薩常常用各種名貴的花布施，即：微妙香花、各種顏色的花、無量奇妙的花、善見花、令人喜愛的花、一切時節的花、天上的花、人間的花、世人珍愛的花、非常芬芳令人愉悅的花。用這些無量美妙的花，供養一切現在諸佛，以及佛陀滅度后所有的塔廟，或者用來供養說法之人，或者用來供養比丘僧寶、一切菩薩、各位善知識、聲聞、獨覺、父母、宗親，乃至自身以及其他一切貧窮、孤獨的人。佈施的時候，用各種善根這樣迴向，即：『愿一切眾生都能得到諸佛三昧之花（指佛陀禪定所產生的智慧之花），完全能夠開顯一切諸法；愿一切眾生都能像佛一樣，見到'
【English Translation】 English version: 'Wisdom will ultimately not regress; may all sentient beings enter the undifferentiated Dharma-flavor of all Buddhas, and be able to fully discern all the roots (referring to the six roots: eyes, ears, nose, tongue, body, and mind); may the Dharma-flavor of all sentient beings increase, and may they always attain the unobstructed Dharma of the Buddha.' This is the dedication of merit by a Bodhisattva-Mahasattva when giving the flavor of Dharma; it is to enable all sentient beings to diligently cultivate merit and fully possess the unobstructed body of wisdom. 'Buddha-child! When a Bodhisattva-Mahasattva gives vehicles, they dedicate the roots of goodness in this way, saying: 'May all sentient beings attain the vehicle of all-wisdom (referring to the vehicle that can reach all wisdom), riding the Great Vehicle (referring to the teachings of the Bodhisattva), the indestructible vehicle (referring to the teachings that are firm and indestructible), the most excellent vehicle (referring to the most outstanding teachings), the supreme vehicle (referring to the highest teachings), the swift vehicle (referring to the teachings that quickly reach the goal), the powerful vehicle (referring to the teachings with great power), the vehicle of complete merit (referring to the teachings of complete merit), the vehicle that transcends the world (referring to the teachings that transcend the world), and the vehicle that gives rise to countless Bodhisattvas (referring to the teachings that can produce countless Bodhisattvas).' This is the dedication of merit by a Bodhisattva-Mahasattva when giving vehicles. 'Buddha-child! When a Bodhisattva-Mahasattva gives clothing, they dedicate the roots of goodness in this way, saying: 'May all sentient beings obtain the clothing of shame and remorse to cover their bodies, abandon the evil practices of exposing the body in heretical paths, have radiant complexions, soft and delicate skin, achieve the supreme joy of all Buddhas, and attain the purest all-knowing wisdom (referring to the wisdom possessed by the Buddha).' This is the dedication of merit by a Bodhisattva-Mahasattva when giving clothing. 'Buddha-child! A Bodhisattva-Mahasattva often gives various precious flowers, such as: subtle fragrant flowers, flowers of various colors, countless wondrous flowers, flowers that are good to see, flowers that are pleasing, flowers of all seasons, heavenly flowers, human flowers, flowers cherished by the world, and flowers that are very fragrant and pleasing. With these countless wonderful flowers, they make offerings to all the Buddhas present, as well as to all the stupas and temples after the Buddha's passing, or they use them to make offerings to those who preach the Dharma, or to make offerings to the Sangha of monks, all Bodhisattvas, all good teachers, Sravakas, Pratyekabuddhas, parents, and relatives, down to themselves and all other poor and lonely people. When giving, they dedicate the roots of goodness in this way, saying: 'May all sentient beings attain the flowers of the Samadhi of all Buddhas (referring to the flowers of wisdom produced by the Buddha's meditation), and be able to fully reveal all Dharmas; may all sentient beings be like the Buddha, seeing'
者歡喜，心無厭足；愿一切眾生所見順愜，心無動亂；愿一切眾生具行廣大清凈之業；愿一切眾生常念善友，心無變異；愿一切眾生如阿伽陀藥，能除一切煩惱眾毒；愿一切眾產生滿大愿，皆悉得為無上智王；愿一切眾生智慧日光破愚癡暗；愿一切眾生菩提凈月增長滿足；愿一切眾生入大寶洲見善知識，具足成就一切善根。』是為菩薩摩訶薩佈施華時善根迴向，為令眾生皆得清凈無礙智故。
「佛子！菩薩摩訶薩佈施鬘時，以諸善根如是迴向，所謂：『愿一切眾生人所樂見，見者欽嘆，見者親善，見者愛樂，見者渴仰，見者除憂，見者生喜，見者離惡，見者常得親近於佛，見者清凈獲一切智。』是為菩薩摩訶薩佈施鬘時善根迴向。
「佛子！菩薩摩訶薩佈施香時，以諸善根如是迴向：『愿一切眾生具足戒香，得不缺戒、不雜戒、不污戒、無悔戒、離纏戒、無熱戒、無犯戒、無邊戒、出世戒、菩薩波羅蜜戒；愿一切眾生以是戒故，皆得成就諸佛戒身。』是為菩薩摩訶薩佈施香時善根迴向，為令眾生悉得圓滿無礙戒蘊故。
「佛子！菩薩摩訶薩施涂香時，以諸善根如是迴向，所謂：『愿一切眾生施香普熏，悉能惠舍一切所有；愿一切眾生戒香普熏，得於如來究竟凈戒；愿一切眾生忍香普熏，離於一切險
【現代漢語翻譯】 現代漢語譯本：『愿一切眾生心懷歡喜，永不厭倦滿足；愿一切眾生所見皆順心如意，內心平靜不為所動；愿一切眾生都能實踐廣大清凈的善業；愿一切眾生常念善友，心志堅定不移；愿一切眾生如同阿伽陀藥（一種能治百病的藥），能消除一切煩惱的毒害；愿一切眾生圓滿實現宏大誓願，都能夠成為無上智慧之王；愿一切眾生的智慧之光能破除愚癡的黑暗；愿一切眾生的菩提清凈之月能增長圓滿；愿一切眾生進入大寶洲（比喻佛法寶藏），見到善知識，具足成就一切善根。』這是菩薩摩訶薩佈施鮮花時所做的善根迴向，爲了使一切眾生都能獲得清凈無礙的智慧。 『佛子！菩薩摩訶薩佈施花鬘時，以這些善根如此迴向：『愿一切眾生都受人喜愛，見到他們的人都讚歎，見到他們的人都親近友善，見到他們的人都愛慕歡喜，見到他們的人都渴望仰慕，見到他們的人都消除憂愁，見到他們的人都心生喜悅，見到他們的人都遠離惡行，見到他們的人都能常親近佛陀，見到他們的人都能清凈獲得一切智慧。』這是菩薩摩訶薩佈施花鬘時所做的善根迴向。 『佛子！菩薩摩訶薩佈施香時，以這些善根如此迴向：『愿一切眾生都具足戒香，得到不缺戒、不雜戒、不污戒、無悔戒、離纏戒、無熱戒、無犯戒、無邊戒、出世戒、菩薩波羅蜜戒；愿一切眾生因為這些戒律，都能成就諸佛的戒身。』這是菩薩摩訶薩佈施香時所做的善根迴向，爲了使一切眾生都能圓滿無礙地成就戒蘊。 『佛子！菩薩摩訶薩佈施涂香時，以這些善根如此迴向：『愿一切眾生施香普熏，都能慷慨佈施一切所有；愿一切眾生戒香普熏，得到如來究竟清凈的戒律；愿一切眾生忍香普熏，遠離一切險惡』
【English Translation】 English version: 『May all sentient beings be filled with joy, with hearts that never tire of contentment; may all sentient beings see what is agreeable and pleasing, with minds that are calm and undisturbed; may all sentient beings practice vast and pure virtuous deeds; may all sentient beings always remember good friends, with minds that never change; may all sentient beings be like the agada medicine (a medicine that can cure all diseases), able to eliminate all the poisons of afflictions; may all sentient beings fulfill their great vows, and all become kings of unsurpassed wisdom; may the light of wisdom of all sentient beings break through the darkness of ignorance; may the pure Bodhi moon of all sentient beings grow and become full; may all sentient beings enter the great treasure island (a metaphor for the treasure of the Dharma), see good teachers, and fully accomplish all good roots.』 This is the dedication of merit by a Bodhisattva Mahasattva when giving flowers, so that all sentient beings may attain pure and unobstructed wisdom. 『Buddha's children! When a Bodhisattva Mahasattva gives garlands, they dedicate the merit of these good roots as follows: 『May all sentient beings be pleasing to see, may those who see them praise them, may those who see them be friendly and kind, may those who see them love and rejoice, may those who see them yearn with longing, may those who see them be free from sorrow, may those who see them be filled with joy, may those who see them be free from evil, may those who see them always be close to the Buddha, may those who see them be pure and attain all wisdom.』 This is the dedication of merit by a Bodhisattva Mahasattva when giving garlands. 『Buddha's children! When a Bodhisattva Mahasattva gives incense, they dedicate the merit of these good roots as follows: 『May all sentient beings be endowed with the fragrance of precepts, attaining precepts that are not deficient, not mixed, not defiled, without remorse, free from entanglement, without heat, without transgression, boundless, transcendent, and the Bodhisattva Paramita precepts; may all sentient beings, through these precepts, all attain the precept body of the Buddhas.』 This is the dedication of merit by a Bodhisattva Mahasattva when giving incense, so that all sentient beings may fully and unobstructed attain the aggregate of precepts. 『Buddha's children! When a Bodhisattva Mahasattva gives perfumed ointment, they dedicate the merit of these good roots as follows: 『May the fragrance of giving pervade all sentient beings, enabling them to generously give away all that they possess; may the fragrance of precepts pervade all sentient beings, enabling them to attain the ultimate pure precepts of the Tathagata; may the fragrance of patience pervade all sentient beings, enabling them to be free from all dangers』
害之心；愿一切眾生精進香普熏，常服大乘精進甲冑；愿一切眾生定香普熏，安住諸佛現前三昧；愿一切眾生慧香普熏，一念得成無上智王；愿一切眾生法香普熏，于無上法得無所畏；愿一切眾生德香普熏，成就一切大功德智；愿一切眾生菩提香普熏，得佛十力到于彼岸；愿一切眾生清凈白法妙香普熏，永滅一切不善之法。』是為菩薩摩訶薩施涂香時善根迴向。
「佛子！菩薩摩訶薩施床座時，以諸善根如是迴向，所謂：『愿一切眾生得諸天床座，證大智慧；愿一切眾生得賢聖床座，舍凡夫意，住菩提心；愿一切眾生得安樂床座，永離一切生死苦惱；愿一切眾生得究竟床座，得見諸佛自在神通；愿一切眾生得平等床座，恒普熏修一切善法；愿一切眾生得最勝床座，具清凈業，世無與等；愿一切眾生得安隱床座，證真實法，具足究竟；愿一切眾生得清凈床座，修習如來凈智境界；愿一切眾生得安住床座，得善知識常隨覆護；愿一切眾生得師子床座，常如如來右脅而臥。』是為菩薩摩訶薩施床座時善根迴向，為令眾生修習正念、善護諸根故。
「佛子！菩薩摩訶薩施房舍時，以諸善根如是迴向，所謂：『愿一切眾生皆得安住清凈佛剎，精勤修習一切功德；安住甚深三昧境界，舍離一切住處執著；了諸住處皆無
【現代漢語翻譯】 現代漢語譯本 『愿一切眾生遠離傷害之心；愿一切眾生精進之香普遍薰染，常穿戴大乘精進的鎧甲；愿一切眾生禪定之香普遍薰染，安住于諸佛現前的三昧（專注的境界）；愿一切眾生智慧之香普遍薰染，一念之間成就無上智慧之王；愿一切眾生佛法之香普遍薰染，對於無上佛法獲得無所畏懼；愿一切眾生功德之香普遍薰染，成就一切大功德智慧；愿一切眾生菩提（覺悟）之香普遍薰染，獲得佛的十種力量到達彼岸；愿一切眾生清凈白法的妙香普遍薰染，永遠滅除一切不善之法。』這是菩薩摩訶薩（偉大的菩薩）施涂香時善根的迴向。 『佛子！菩薩摩訶薩施捨床座時，以各種善根這樣迴向，即：『愿一切眾生獲得諸天（天神）的床座，證得大智慧；愿一切眾生獲得賢聖（聖人）的床座，捨棄凡夫的意念，安住于菩提心（覺悟之心）；愿一切眾生獲得安樂的床座，永遠脫離一切生死苦惱；愿一切眾生獲得究竟的床座，得見諸佛自在的神通；愿一切眾生獲得平等的床座，恒常普遍地修習一切善法；愿一切眾生獲得最殊勝的床座，具足清凈的業力，世間沒有可以與之相比的；愿一切眾生獲得安穩的床座，證得真實的佛法，具足究竟的境界；愿一切眾生獲得清凈的床座，修習如來（佛）清凈智慧的境界；愿一切眾生獲得安住的床座，得到善知識（良師益友）常常隨身保護；愿一切眾生獲得獅子床座，常常像如來一樣右脅而臥。』這是菩薩摩訶薩施捨床座時善根的迴向，爲了使眾生修習正念，善於守護諸根（眼、耳、鼻、舌、身、意）。 『佛子！菩薩摩訶薩施捨房舍時，以各種善根這樣迴向，即：『愿一切眾生都能安住在清凈的佛剎（佛的凈土），精勤修習一切功德；安住在甚深的三昧境界，舍離一切對於住處的執著；了知一切住處都是無常的，
【English Translation】 English version 'May all beings be free from the heart of harm; may all beings be universally perfumed with the fragrance of diligence, and always wear the armor of great vehicle diligence; may all beings be universally perfumed with the fragrance of samadhi (concentration), and abide in the samadhi of the Buddhas' presence; may all beings be universally perfumed with the fragrance of wisdom, and in a single thought, attain the supreme king of wisdom; may all beings be universally perfumed with the fragrance of Dharma (Buddhist teachings), and be fearless in the supreme Dharma; may all beings be universally perfumed with the fragrance of merit, and accomplish all great meritorious wisdom; may all beings be universally perfumed with the fragrance of Bodhi (enlightenment), and attain the ten powers of the Buddha to reach the other shore; may all beings be universally perfumed with the wonderful fragrance of pure white Dharma, and forever extinguish all unwholesome dharmas.' This is the dedication of merit by a Bodhisattva Mahasattva (great Bodhisattva) when offering scented ointment. 'Buddha's children! When a Bodhisattva Mahasattva offers beds and seats, they dedicate all their roots of goodness in this way, saying: 'May all beings obtain the beds and seats of the devas (gods), and realize great wisdom; may all beings obtain the beds and seats of the sages, abandon the thoughts of ordinary beings, and abide in the Bodhi mind (mind of enlightenment); may all beings obtain comfortable beds and seats, and forever be free from all the suffering of birth and death; may all beings obtain ultimate beds and seats, and see the Buddhas' unhindered spiritual powers; may all beings obtain equal beds and seats, and constantly and universally cultivate all good dharmas; may all beings obtain the most excellent beds and seats, possess pure karma, and be unmatched in the world; may all beings obtain peaceful beds and seats, realize the true Dharma, and be complete and ultimate; may all beings obtain pure beds and seats, cultivate the pure wisdom realm of the Tathagata (Buddha); may all beings obtain stable beds and seats, and have good teachers and friends always protect them; may all beings obtain lion beds and seats, and always lie down on their right side like the Tathagata.' This is the dedication of merit by a Bodhisattva Mahasattva when offering beds and seats, in order to enable beings to cultivate right mindfulness and skillfully guard their senses (eyes, ears, nose, tongue, body, and mind). 'Buddha's children! When a Bodhisattva Mahasattva offers dwellings, they dedicate all their roots of goodness in this way, saying: 'May all beings dwell in pure Buddha-lands, diligently cultivate all merits; dwell in the profound realm of samadhi, abandon all attachments to dwelling places; understand that all dwelling places are impermanent,'
所有，離諸世間住一切智；攝取一切諸佛所住，住究竟道安樂住處；恒住第一清凈善根，終不捨離佛無上住。』是為菩薩摩訶薩施房舍時善根迴向；為欲利益一切眾生，隨其所應，思惟救護故。
「佛子！菩薩摩訶薩施住處時，以諸善根如是迴向，所謂：『愿一切眾生常獲善利，其心安樂；愿一切眾生依如來住，依大智住，依善知識住，依尊勝住，依善行住，依大慈住，依大悲住，依六波羅蜜住，依大菩提心住，依一切菩薩道住。』是為菩薩摩訶薩施住處時善根迴向，為令一切福德清凈故，究竟清凈故，智清凈故，道清凈故，法清凈故，戒清凈故，志樂清凈故，信解清凈故，愿清凈故，一切神通功德清凈故。
「佛子！菩薩摩訶薩施諸燈明，所謂：酥燈、油燈、寶燈、摩尼燈、漆燈、火燈、沉水燈、栴檀燈、一切香燈、無量色光燈。施如是等無量燈時，為欲利益一切眾生，為欲攝受一切眾生，以此善根如是迴向，所謂：『愿一切眾生得無量光，普照一切諸佛正法；愿一切眾生得清凈光，照見世間極微細色；愿一切眾生得離翳光，了眾生界空無所有；愿一切眾生得無邊光，身出妙光普照一切；愿一切眾生得普照光，于諸佛法心無退轉；愿一切眾生得佛凈光，一切剎中悉皆顯現；愿一切眾生得無礙光，一光遍
【現代漢語翻譯】 現代漢語譯本：『所有菩薩摩訶薩（菩薩中的大菩薩），遠離世間的一切煩惱，安住於一切智慧；攝取一切諸佛所安住的境界，安住于究竟之道，處於安樂的境地；恒常安住于第一清凈的善根，最終不會舍離佛的無上安住。』這是菩薩摩訶薩佈施房舍時善根的迴向；爲了利益一切眾生，隨其所應，思惟救護他們。 『佛子！菩薩摩訶薩佈施住處時，以這些善根如此迴向，即：『愿一切眾生常獲善利，內心安樂；愿一切眾生依如來（佛的稱號）而住，依大智慧而住，依善知識而住，依尊勝而住，依善行而住，依大慈而住，依大悲而住，依六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）而住，依大菩提心而住，依一切菩薩道而住。』這是菩薩摩訶薩佈施住處時善根的迴向，爲了使一切福德清凈，究竟清凈，智慧清凈，道清凈，法清凈，戒清凈，志向和喜好清凈，信解清凈，愿清凈，一切神通功德清凈。 『佛子！菩薩摩訶薩佈施各種燈明，例如：酥油燈、油燈、寶燈、摩尼燈（一種寶珠發出的燈光）、漆燈、火燈、沉水燈、栴檀燈（用栴檀木製成的燈）、一切香燈、無量色光燈。佈施這些無量燈時，爲了利益一切眾生，爲了攝受一切眾生，以此善根如此迴向，即：『愿一切眾生獲得無量光明，普遍照耀一切諸佛的正法；愿一切眾生獲得清凈光明，照見世間極其微細的色相；愿一切眾生獲得遠離障礙的光明，了知眾生界空無所有；愿一切眾生獲得無邊光明，身體發出美妙的光芒普照一切；愿一切眾生獲得普照光明，對於諸佛的教法內心不退轉；愿一切眾生獲得佛的清凈光明，在一切剎土中都顯現出來；愿一切眾生獲得無礙光明，一道光明遍照
【English Translation】 English version: 『All Bodhisattva-Mahasattvas (great Bodhisattvas), dwelling apart from all worldly attachments, abide in all wisdom; embracing the abodes of all Buddhas, dwelling in the ultimate path, residing in a state of peace and joy; constantly abiding in the first pure root of goodness, and ultimately never abandoning the supreme abode of the Buddha.』 This is the dedication of merit when a Bodhisattva-Mahasattva gives away dwellings; for the sake of benefiting all sentient beings, according to their needs, contemplating and protecting them. 『Buddha-child! When a Bodhisattva-Mahasattva gives away dwellings, they dedicate the roots of goodness in this way, saying: 『May all sentient beings always obtain good benefits, and their minds be at peace; may all sentient beings abide in the abode of the Tathagata (title of the Buddha), abide in great wisdom, abide in good teachers, abide in supreme victory, abide in good conduct, abide in great compassion, abide in great mercy, abide in the six paramitas (generosity, discipline, patience, diligence, meditation, wisdom), abide in the great Bodhi mind, abide in all Bodhisattva paths.』 This is the dedication of merit when a Bodhisattva-Mahasattva gives away dwellings, for the sake of making all merits pure, ultimately pure, wisdom pure, path pure, Dharma pure, precepts pure, aspiration and joy pure, faith and understanding pure, vows pure, and all supernatural powers and merits pure. 『Buddha-child! Bodhisattva-Mahasattvas give away various lights, such as: ghee lamps, oil lamps, jewel lamps, mani lamps (lights emitted from a kind of precious jewel), lacquer lamps, fire lamps, submerged lamps, sandalwood lamps (lamps made of sandalwood), all fragrant lamps, and lamps of immeasurable colors. When giving away these immeasurable lamps, for the sake of benefiting all sentient beings, for the sake of embracing all sentient beings, they dedicate the roots of goodness in this way, saying: 『May all sentient beings obtain immeasurable light, universally illuminating the true Dharma of all Buddhas; may all sentient beings obtain pure light, seeing the extremely subtle forms of the world; may all sentient beings obtain light free from obscurations, understanding that the realm of sentient beings is empty and without substance; may all sentient beings obtain boundless light, their bodies emitting wondrous light that universally illuminates everything; may all sentient beings obtain universal light, their minds not retreating from the teachings of all Buddhas; may all sentient beings obtain the pure light of the Buddha, manifesting in all Buddha-lands; may all sentient beings obtain unobstructed light, one light pervading
照一切法界；愿一切眾生得無斷光，照諸佛剎光明不斷；愿一切眾生得智幢光，普照世間；愿一切眾生得無量色光，照一切剎示現神力。』菩薩如是施燈明時，為欲利益一切眾生，安樂一切眾生故，以此善根隨逐眾生，以此善根攝受眾生，以此善根分佈眾生，以此善根慈愍眾生，以此善根覆育眾生，以此善根救護眾生，以此善根充滿眾生，以此善根緣念眾生，以此善根等益眾生，以此善根觀察眾生。是為菩薩摩訶薩施燈明時善根迴向，如是迴向無有障礙，普令眾生住善根中。
「佛子！菩薩摩訶薩施湯藥時，以諸善根如是迴向，所謂：『愿一切眾生於諸蓋纏，究竟得出；愿一切眾生永離病身，得如來身；愿一切眾生作大良藥，滅除一切不善之病；愿一切眾產生阿伽陀藥，安住菩薩不退轉地；愿一切眾產生如來藥，能拔一切煩惱毒箭；愿一切眾生親近賢聖，滅諸煩惱，修清凈行；愿一切眾生作大藥王，永除眾病，不令重發；愿一切眾生作不壞藥樹，悉能救療一切眾生；愿一切眾生得一切智光，出衆病箭；愿一切眾生善解世間方藥之法，所有疾病為其救療。』菩薩摩訶薩施湯藥時，為令一切眾生永離眾病故，究竟安隱故，究竟清凈故，如佛無病故，拔除一切病箭故，得無盡堅固身故，得金剛圍山所不壞身故，得堅固
【現代漢語翻譯】 現代漢語譯本 『照耀一切法界；愿一切眾生獲得無斷的光明，照耀諸佛的剎土，光明永不間斷；愿一切眾生獲得智慧的旗幟般的光明，普遍照耀世間；愿一切眾生獲得無量的色彩的光明，照耀一切剎土，示現神通的力量。』菩薩像這樣佈施燈明的時候，爲了利益一切眾生，安樂一切眾生，因此，用這種善根跟隨眾生，用這種善根攝受眾生，用這種善根分佈給眾生，用這種善根慈悲憐憫眾生，用這種善根覆蓋養育眾生，用這種善根救護眾生，用這種善根充滿眾生，用這種善根緣念眾生，用這種善根平等利益眾生，用這種善根觀察眾生。這就是菩薩摩訶薩佈施燈明時善根的迴向，這樣的迴向沒有障礙，普遍令眾生安住在善根之中。 『佛子！菩薩摩訶薩佈施湯藥的時候，用各種善根這樣迴向，所謂：『愿一切眾生對於各種煩惱的覆蓋纏繞，最終能夠解脫出來；愿一切眾生永遠脫離病痛的身體，獲得如來那樣的身體；愿一切眾產生為偉大的良藥，滅除一切不善的疾病；愿一切眾產生為阿伽陀藥（萬能藥），安住在菩薩不退轉的地位；愿一切眾產生為如來之藥，能夠拔除一切煩惱的毒箭；愿一切眾生親近賢聖，滅除各種煩惱，修持清凈的行為；愿一切眾生做大藥王，永遠消除各種疾病，不讓疾病再次復發；愿一切眾生做不壞的藥樹，能夠救治一切眾生；愿一切眾生獲得一切智慧的光明，射出各種疾病的毒箭；愿一切眾生善於理解世間的方藥之法，所有疾病都能夠得到救治。』菩薩摩訶薩佈施湯藥的時候，爲了讓一切眾生永遠脫離各種疾病，最終得到安穩，最終得到清凈，像佛一樣沒有疾病，拔除一切疾病的毒箭，獲得無盡堅固的身體，獲得金剛圍山（堅固無比的山）都不能破壞的身體，獲得堅固
【English Translation】 English version 'Illuminating all realms of Dharma; may all sentient beings obtain uninterrupted light, illuminating the Buddha-lands with ceaseless radiance; may all sentient beings obtain the light of the wisdom banner, universally illuminating the world; may all sentient beings obtain immeasurable colored light, illuminating all lands, manifesting miraculous powers.' When a Bodhisattva makes offerings of light in this way, for the sake of benefiting all sentient beings, bringing peace and happiness to all sentient beings, they use this root of goodness to follow sentient beings, use this root of goodness to gather sentient beings, use this root of goodness to distribute to sentient beings, use this root of goodness to have compassion for sentient beings, use this root of goodness to cover and nurture sentient beings, use this root of goodness to protect sentient beings, use this root of goodness to fill sentient beings, use this root of goodness to remember sentient beings, use this root of goodness to equally benefit sentient beings, use this root of goodness to observe sentient beings. This is how a Bodhisattva Mahasattva dedicates the root of goodness when offering light, such dedication is without obstruction, universally enabling sentient beings to dwell in the root of goodness. 'Buddha-child! When a Bodhisattva Mahasattva offers medicine, they dedicate all roots of goodness in this way, saying: 'May all sentient beings ultimately be liberated from all coverings and entanglements; may all sentient beings forever be free from diseased bodies, attaining the body of a Tathagata; may all sentient beings become great medicine, eradicating all unwholesome diseases; may all sentient beings become Agada medicine (panacea), dwelling in the irreversible stage of a Bodhisattva; may all sentient beings become the medicine of the Tathagata, able to extract all poisonous arrows of afflictions; may all sentient beings draw near to the wise and holy, extinguishing all afflictions, cultivating pure conduct; may all sentient beings become the great king of medicine, forever eliminating all diseases, preventing them from recurring; may all sentient beings become indestructible medicinal trees, able to heal all sentient beings; may all sentient beings obtain the light of all wisdom, shooting out all arrows of disease; may all sentient beings be skilled in understanding the methods of worldly medicine, so that all diseases can be healed.' When a Bodhisattva Mahasattva offers medicine, it is for the sake of enabling all sentient beings to forever be free from all diseases, ultimately attaining peace and security, ultimately attaining purity, being like the Buddha without disease, extracting all poisonous arrows of disease, obtaining an inexhaustibly firm body, obtaining a body that cannot be destroyed by even the Vajra Mountain (an indestructible mountain), obtaining a firm
滿足力故，得圓滿不可奪佛樂故，得一切佛自在堅固身故，以諸善根如是迴向。
「佛子！菩薩摩訶薩悉能惠施一切器物。所謂：黃金器盛滿雜寶，白銀器盛眾妙寶，琉璃器盛種種寶，玻璃器盛滿無量寶莊嚴具，硨磲器盛赤真珠，碼瑙器盛滿珊瑚摩尼珠寶，白玉器盛眾美食，栴檀器盛天衣服，金剛器盛眾妙香。無量無數種種寶器，盛無量無數種種眾寶，或施諸佛，信佛福田不思議故；或施菩薩，知善知識難值遇故；或施聖僧，為令佛法久住世故；或施聲聞及辟支佛，于諸聖人生凈信故；或施父母，為尊重故；或施師長，為恒誘誨，令依聖教修功德故；或施下劣、貧窮、孤露，大慈、大悲愛眼等視諸眾生故；專意滿足去、來、今世一切菩薩檀波羅蜜故；以一切物普施一切，終不厭舍諸眾生故。如是施時，于其施物及以受者，皆無所著。菩薩摩訶薩以如是等種種寶器盛無量寶而佈施時，以諸善根如是迴向，所謂：『愿一切眾產生等虛空無邊藏器，念力廣大，悉能受持世、出世間一切經書，無有忘失；愿一切眾產生清凈器，能悟諸佛甚深正法；愿一切眾產生無上寶器，悉能受持三世佛法；愿一切眾產生就如來廣大法器，以不壞信攝受三世佛菩提法；愿一切眾產生就最勝寶莊嚴器，住大威德菩提之心；愿一切眾產生就功
【現代漢語翻譯】 現代漢語譯本 爲了滿足力量，獲得圓滿不可奪的佛樂，獲得一切佛自在堅固之身，以各種善根如此迴向。
『佛子！菩薩摩訶薩能夠施捨一切器物。例如：用黃金器皿盛滿各種珍寶，用白銀器皿盛滿各種奇妙的寶物，用琉璃器皿盛滿各種寶物，用玻璃器皿盛滿無量寶莊嚴具，用硨磲器皿盛滿赤真珠，用瑪瑙器皿盛滿珊瑚摩尼珠寶，用白玉器皿盛滿各種美食，用栴檀器皿盛滿天衣，用金剛器皿盛滿各種奇妙的香。用無量無數的各種寶器，盛滿無量無數的各種珍寶，或者佈施給諸佛，因為相信佛的福田不可思議；或者佈施給菩薩，因為知道善知識難以值遇；或者佈施給聖僧，爲了使佛法長久住世；或者佈施給聲聞和辟支佛，因為對諸聖人生起清凈的信心；或者佈施給父母，爲了尊重他們；或者佈施給師長，爲了他們恒常教誨，使自己依聖教修行功德；或者佈施給卑劣、貧窮、孤獨無依的人，因為以大慈大悲的愛眼看待一切眾生；專心滿足過去、現在、未來一切菩薩的檀波羅蜜（佈施波羅蜜）；用一切物品普遍佈施給一切眾生，終不厭棄捨離眾生。如此佈施時，對於所施之物以及接受者，都無所執著。菩薩摩訶薩用如此等等各種寶器盛滿無量珍寶而佈施時，以各種善根如此迴向，例如：『愿一切眾生變成等同虛空無邊的藏器，念力廣大，能夠受持世間和出世間的一切經書，沒有遺忘；愿一切眾生變成清凈的器皿，能夠領悟諸佛甚深的正法；愿一切眾生變成無上的寶器，能夠受持三世佛法；愿一切眾產生就如來廣大的法器，以不壞的信心攝受三世佛菩提法；愿一切眾產生就最殊勝的寶莊嚴器，安住于大威德菩提之心；愿一切眾產生就功德』
【English Translation】 English version By the power of fulfillment, to obtain the perfect and unassailable joy of the Buddha, to obtain the firm and unshakeable body of all Buddhas, thus dedicating all roots of goodness.
'Children of the Buddha! Bodhisattva Mahasattvas are able to give away all kinds of vessels. For example: golden vessels filled with various treasures, silver vessels filled with various wonderful jewels, lapis lazuli vessels filled with various treasures, crystal vessels filled with immeasurable precious ornaments, tridacna vessels filled with red pearls, agate vessels filled with coral, mani jewels, and precious stones, white jade vessels filled with various delicacies, sandalwood vessels filled with heavenly garments, and diamond vessels filled with various wonderful fragrances. With immeasurable and countless kinds of precious vessels, filled with immeasurable and countless kinds of treasures, they may give to the Buddhas, because they believe in the inconceivable field of merit of the Buddhas; or they may give to the Bodhisattvas, because they know that good teachers are difficult to encounter; or they may give to the Sangha, in order to make the Dharma endure in the world; or they may give to the Sravakas and Pratyekabuddhas, because they generate pure faith in the holy ones; or they may give to their parents, out of respect; or they may give to their teachers, for their constant guidance, enabling them to cultivate merit according to the holy teachings; or they may give to the inferior, the poor, and the lonely, because they regard all beings with eyes of great compassion and love; they are dedicated to fulfilling the Dana Paramita (perfection of giving) of all Bodhisattvas in the past, present, and future; they give all things universally to all beings, never wearying of abandoning or forsaking any beings. When giving in this way, they have no attachment to the things given or to the recipients. When Bodhisattva Mahasattvas give in this way, using various precious vessels filled with immeasurable treasures, they dedicate all roots of goodness in this way, for example: 『May all beings become like boundless containers as vast as space, with great power of mindfulness, able to receive and uphold all scriptures of the world and beyond, without forgetting; may all beings become pure vessels, able to awaken to the profound and true Dharma of all Buddhas; may all beings become supreme precious vessels, able to uphold the Dharma of the Buddhas of the three times; may all beings achieve the great Dharma vessel of the Tathagata, embracing the Bodhi Dharma of the Buddhas of the three times with indestructible faith; may all beings achieve the most excellent and precious ornamented vessel, abiding in the great majestic Bodhi mind; may all beings achieve the merit』
德所依處器，于諸如來無量智慧生凈信解；愿一切眾產生就趣入一切智器，究竟如來無礙解脫；愿一切眾生得盡未來劫菩薩行器，能令眾生普皆安住一切智力；愿一切眾產生就三世諸佛種性勝功德器，一切諸佛妙音所說悉能受持；愿一切眾產生就容納盡法界、虛空界、一切世界一切如來眾會道場器，為大丈夫贊說之首，勸請諸佛轉正法輪。』是為菩薩摩訶薩佈施器時善根迴向，為欲普令一切眾生皆得圓滿普賢菩薩行愿器故。
大方廣佛華嚴經卷第二十五 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第二十六
于闐國三藏實叉難陀奉 制譯
十回向品第二十五之四
「佛子！菩薩摩訶薩以種種車，眾寶嚴飾，奉施諸佛及諸菩薩、師長、善友、聲聞、緣覺，如是無量種種福田，乃至貧窮、孤露之者。此諸人眾，或從遠來，或從近來，或承菩薩名聞故來，或是菩薩因緣故來，或聞菩薩往昔所發施愿故來，或是菩薩心願請來。菩薩是時，或施寶車，或施金車，悉妙莊嚴，鈴網覆上，寶帶垂下；或施上妙琉璃之車，無量珍奇以為嚴飾；或復施與白銀之車，覆以金網，駕以駿馬；或復施與無量雜寶所莊嚴車，覆以寶網，駕以香象；或復施與栴檀之車，妙寶為輪
【現代漢語翻譯】 現代漢語譯本 『愿以所依之德，對於諸如來無量的智慧生起清凈的信解；愿一切眾生都能成就趣入一切智慧的器量，最終達到如來無礙的解脫；愿一切眾生都能獲得盡未來劫菩薩行持的器量，能夠使眾生普遍安住於一切智慧的力量；愿一切眾生都能成就三世諸佛種性的殊勝功德器量，一切諸佛所說的微妙音聲都能受持；愿一切眾生都能成就容納盡法界（一切佛法所及的範圍）、虛空界（宇宙空間）、一切世界一切如來眾會道場的器量，成為大丈夫讚歎的首領，勸請諸佛轉動正法輪（佛法的教義）。』這是菩薩摩訶薩在佈施器物時所做的善根迴向，爲了普遍使一切眾生都能獲得圓滿普賢菩薩（象徵一切菩薩行愿的代表）的行愿器量。
《大方廣佛華嚴經》卷第二十五 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第二十六
于闐國三藏實叉難陀（唐代高僧，精通佛經翻譯）奉 制譯
十回向品第二十五之四
『佛子！菩薩摩訶薩用各種各樣的車，用眾寶裝飾，奉獻給諸佛以及諸菩薩、師長、善友、聲聞（聽聞佛陀教誨而修行的人）、緣覺（不需佛陀教導，自己覺悟的人），像這樣無量種種的福田，乃至貧窮、孤苦無依的人。這些人眾，有的從遠方來，有的從近處來，有的是因為聽到菩薩的名聲而來，有的是因為與菩薩有因緣而來，有的是因為聽到菩薩往昔所發的佈施愿而來，有的是菩薩以心願請來的。菩薩這時，或者佈施寶車，或者佈施金車，都精妙莊嚴，鈴網覆蓋在上面，寶帶垂掛下來；或者佈施上妙的琉璃之車，用無量珍奇的寶物來裝飾；或者佈施白銀的車，覆蓋著金網，駕著駿馬；或者佈施用無量雜寶所裝飾的車，覆蓋著寶網，駕著香象；或者佈施栴檀（一種香木）的車，用妙寶做輪子。
【English Translation】 English version 'May the virtue of my reliance give rise to pure faith and understanding in the immeasurable wisdom of all Tathagatas; may all sentient beings achieve the capacity to enter into all wisdom, ultimately attaining the unobstructed liberation of the Tathagatas; may all sentient beings obtain the capacity for the bodhisattva practices throughout future eons, enabling them to universally abide in the power of all wisdom; may all sentient beings achieve the capacity for the superior merits of the lineage of the Buddhas of the three times, able to uphold all the wonderful sounds spoken by all the Buddhas; may all sentient beings achieve the capacity to contain the entire Dharma realm (the scope of all Buddhist teachings), the space realm (the universe), all worlds, and all the assemblies and sacred sites of all Tathagatas, becoming the leader praised by great beings, urging the Buddhas to turn the wheel of the Dharma (the teachings of Buddhism).' This is the dedication of merit by the Bodhisattva Mahasattva when giving gifts, for the purpose of universally enabling all sentient beings to attain the perfect capacity for the practices and vows of Samantabhadra Bodhisattva (a representative of all bodhisattva practices and vows).
The Avatamsaka Sutra, Volume 25 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 26
Translated by the Tripiṭaka Master Śikṣānanda of Khotan under Imperial Decree
Chapter 25, Part 4: The Ten Dedications
'Buddha's children! The Bodhisattva Mahasattva offers various kinds of carriages, adorned with many treasures, to all Buddhas, as well as to all Bodhisattvas, teachers, good friends, Śrāvakas (those who practice by hearing the Buddha's teachings), and Pratyekabuddhas (those who attain enlightenment on their own without a teacher), and to such immeasurable fields of merit, even to the poor and the destitute. These people, some come from afar, some come from nearby, some come because they have heard of the Bodhisattva's reputation, some come because they have a connection with the Bodhisattva, some come because they have heard of the Bodhisattva's past vows of giving, and some are invited by the Bodhisattva's wish. At this time, the Bodhisattva may give jeweled carriages, or golden carriages, all exquisitely adorned, with nets of bells covering them, and jeweled belts hanging down; or they may give carriages of superior lapis lazuli, adorned with countless rare treasures; or they may give silver carriages, covered with golden nets, drawn by swift horses; or they may give carriages adorned with countless mixed treasures, covered with jeweled nets, drawn by fragrant elephants; or they may give carriages of sandalwood (a fragrant wood), with wheels made of exquisite jewels.'
，雜寶為蓋，寶師子座敷置嚴好，百千采女列坐其上，十萬丈夫牽御而行；或復施與玻璃寶車，眾雜妙寶以為嚴飾，端正女人充滿其中，寶帳覆上，幢幡侍側；或復施與碼瑙藏車，飾以眾寶，熏諸雜香，種種妙華散佈莊嚴，百千采女持寶瓔珞，駕馭均調，涉險能安；或復施與堅固香車，眾寶為輪，莊嚴巨麗，寶帳覆上，寶網垂下，種種寶衣敷布其中，清凈好香流芬外徹，其香美妙稱悅人心，無量諸天翼從而行，載以眾寶隨時給施；或復施與光明寶車，種種諸寶妙色映徹，眾妙寶網羅覆其上，雜寶瓔珞周匝垂下，散以末香內外芬潔，所愛男女悉載其上。
「佛子！菩薩摩訶薩以如是等眾妙寶車奉施佛時，以此善根如是迴向，所謂：『愿一切眾生悉解供養最上福田，深信施佛，得無量報；愿一切眾生一心向佛，常遇無量清凈福田；愿一切眾生於諸如來無所吝惜，具足成就大舍之心；愿一切眾生於諸佛所修行施行，離二乘愿，逮得如來無礙解脫一切智智；愿一切眾生於諸佛所行無盡施，入佛無量功德智慧；愿一切眾生入佛勝智，得成清凈無上智王；愿一切眾生得佛遍至無礙神通，隨所欲往，靡不自在；愿一切眾生深入大乘，獲無量智，安住不動；愿一切眾生皆能出生一切智法，為諸天人最上福田；愿一切眾生於諸佛所
【現代漢語翻譯】 現代漢語譯本：有的用雜寶做車蓋，用裝飾精美的寶獅子座鋪設，成百上千的采女列坐在上面，十萬個男子牽引著車子前行；有的施與用琉璃寶製成的車子，用各種珍奇的寶物裝飾，端莊美麗的女子充滿其中，寶帳覆蓋在上面，幢幡在旁邊侍立；有的施與用瑪瑙製成的藏車，用各種寶物裝飾，熏上各種香料，散佈各種美妙的鮮花來莊嚴，成百上千的采女拿著寶瓔珞，駕馭平穩，即使在險峻的地方也能安穩行駛；有的施與堅固的香車，用各種寶物做輪子，裝飾得宏偉壯麗，寶帳覆蓋在上面，寶網垂下，各種寶衣鋪設在其中，清凈美好的香氣散發到外面，那香氣美妙得令人心悅，無數的天人跟隨著車子前行，車上載著各種寶物隨時施與；有的施與光明寶車，各種寶物發出美妙的光澤，互相映照，各種美妙的寶網覆蓋在上面，各種寶瓔珞在周圍垂下，散佈著末香，內外都芬芳潔凈，所愛的人都乘坐在這車上。 佛子！菩薩摩訶薩用這些各種美妙的寶車奉獻給佛時，用這種善根這樣迴向，就是說：『愿一切眾生都能理解供養最上福田（指佛），深信佈施給佛，得到無量的果報；愿一切眾生一心向佛，常常遇到無量清凈的福田；愿一切眾生對於諸佛不吝惜，具足成就大舍之心；愿一切眾生在諸佛那裡修行佈施，離開二乘（聲聞乘和緣覺乘）的願望，獲得如來無礙解脫的一切智慧；愿一切眾生在諸佛那裡行無盡的佈施，進入佛的無量功德智慧；愿一切眾生進入佛的殊勝智慧，成就清凈無上的智王；愿一切眾生得到佛的普遍到達無礙神通，隨心所欲地前往，沒有不自在的；愿一切眾生深入大乘，獲得無量智慧，安住不動；愿一切眾生都能出生一切智慧的法，成為諸天人最上的福田；愿一切眾生在諸佛那裡』
【English Translation】 English version: Some offer vehicles with canopies of various treasures, adorned with magnificent jeweled lion thrones, upon which hundreds and thousands of celestial maidens are seated, and ten thousand men pull the vehicles forward; others offer vehicles made of crystal treasures, embellished with various exquisite jewels, filled with graceful and beautiful women, covered with jeweled canopies, and with banners standing by; others offer vehicles of agate, adorned with various treasures, perfumed with various fragrances, and decorated with various beautiful flowers, with hundreds and thousands of celestial maidens holding jeweled necklaces, driving smoothly, and able to travel safely even in dangerous places; others offer sturdy fragrant vehicles, with wheels of various treasures, grandly and magnificently adorned, covered with jeweled canopies, with jeweled nets hanging down, various jeweled garments spread within, and pure and beautiful fragrances emanating outwards, the fragrance so exquisite that it delights the heart, with countless devas following the vehicles, carrying various treasures to give away at any time; others offer luminous jeweled vehicles, with various treasures emitting beautiful colors, reflecting each other, covered with various exquisite jeweled nets, with various jeweled necklaces hanging all around, sprinkled with powdered incense, both inside and out fragrant and clean, with all loved ones riding in these vehicles. O sons of the Buddha! When Bodhisattva Mahasattvas offer such various exquisite jeweled vehicles to the Buddhas, they dedicate this merit in this way, saying: 『May all sentient beings understand how to make offerings to the supreme field of merit (referring to the Buddha), deeply believe in giving to the Buddhas, and receive immeasurable rewards; may all sentient beings wholeheartedly turn towards the Buddhas, and always encounter immeasurable pure fields of merit; may all sentient beings not be stingy towards the Buddhas, and fully achieve the mind of great giving; may all sentient beings practice giving at the Buddhas' places, leave behind the aspirations of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), and attain the unobstructed liberation of all wisdom of the Tathāgata; may all sentient beings practice endless giving at the Buddhas' places, and enter the immeasurable merit and wisdom of the Buddhas; may all sentient beings enter the supreme wisdom of the Buddhas, and achieve the pure and supreme king of wisdom; may all sentient beings attain the Buddhas' pervasive and unobstructed supernatural powers, and go wherever they wish, without any hindrance; may all sentient beings deeply enter the Mahāyāna, obtain immeasurable wisdom, and abide without moving; may all sentient beings be able to generate the Dharma of all wisdom, and become the supreme field of merit for all devas and humans; may all sentient beings at the Buddhas' places』
無嫌恨心，勤種善根，樂求佛智；愿一切眾生任運能往一切佛剎，一剎那中普周法界而無懈倦；愿一切眾生逮得菩薩自在神通，分身遍滿等虛空界一切佛所親近供養；愿一切眾生得無比身，遍往十方而無厭倦；愿一切眾生得廣大身，飛行迅疾，隨意所往，終無懈退；愿一切眾生得佛究竟自在威力，一剎那中盡虛空界，悉現諸佛神通變化；愿一切眾生修安樂行，隨順一切諸菩薩道；愿一切眾生得速疾行，究竟十力智慧神通；愿一切眾生普入法界十方國土，悉盡邊際等無差別；愿一切眾生行普賢行無有退轉，到于彼岸成一切智；愿一切眾生升于無比智慧之乘，隨順法性見如實理。』是為菩薩摩訶薩以眾寶車奉施現在一切諸佛及佛滅后所有塔廟善根迴向，為令眾生得於如來究竟出離無礙乘故。
「佛子！菩薩摩訶薩以眾寶車施菩薩等善知識時，以諸善根如是迴向，所謂：『愿一切眾生心常憶持善知識教，專勤守護，令不忘失；愿一切眾生與善知識同一義利，普攝一切與共善根；愿一切眾生近善知識，尊重供養，悉舍所有，順可其心；愿一切眾生得善志欲，隨逐善友，未嘗舍離；愿一切眾生常得值遇諸善知識，專意承奉，不違其教；愿一切眾生樂善知識，常不捨離，無間無雜，亦無誤失；愿一切眾生能以其身施善知識，
【現代漢語翻譯】 現代漢語譯本：愿（我）沒有嫌恨之心，勤奮種植善根，樂於追求佛的智慧；愿一切眾生能夠自然而然地前往一切佛的國土，在一剎那間普遍周遊法界而沒有懈怠；愿一切眾生獲得菩薩自在的神通，分身遍滿如同虛空界一樣，在一切佛的處所親近供養；愿一切眾生獲得無比的身軀，普遍前往十方而沒有厭倦；愿一切眾生獲得廣大的身軀，飛行迅速，隨心所欲地前往，最終沒有懈怠退縮；愿一切眾生獲得佛的究竟自在威力，在一剎那間，在整個虛空界，都顯現諸佛的神通變化；愿一切眾生修習安樂之行，隨順一切菩薩之道；愿一切眾生獲得快速的行動，最終達到十力（如來十種力量）的智慧神通；愿一切眾生普遍進入法界十方國土，完全到達邊際而沒有差別；愿一切眾生修行普賢菩薩的行愿而沒有退轉，到達彼岸成就一切智慧；愿一切眾生登上無比智慧的乘具，隨順法性，見到真實的道理。』這是菩薩摩訶薩用眾寶車奉獻給現在一切諸佛以及佛滅度后所有塔廟的善根迴向，爲了使眾生獲得如來究竟出離的無礙乘。 『佛子！菩薩摩訶薩用眾寶車佈施給菩薩等善知識時，用各種善根這樣迴向，所謂：『愿一切眾生心中常常憶念保持善知識的教誨，專心勤奮地守護，使之不遺忘失；愿一切眾生與善知識有相同的意義和利益，普遍攝取一切共同的善根；愿一切眾生親近善知識，尊重供養，全部捨棄所有，順從他們的心意；愿一切眾生獲得善良的志向和慾望，跟隨善友，從不捨離；愿一切眾生常常能夠遇到各種善知識，專心承奉，不違揹他們的教誨；愿一切眾生喜愛善知識，常常不捨離，沒有間隔沒有雜亂，也沒有錯誤遺失；愿一切眾生能夠用自己的身體佈施給善知識，
【English Translation】 English version: May (I) have no hatred, diligently plant roots of goodness, and joyfully seek the wisdom of the Buddha; may all sentient beings be able to naturally go to all Buddha lands, universally travel throughout the Dharma realm in an instant without laziness; may all sentient beings attain the unhindered spiritual powers of a Bodhisattva, with their bodies manifested everywhere like the space realm, closely attending and making offerings at all Buddha's places; may all sentient beings obtain incomparable bodies, universally going to the ten directions without weariness; may all sentient beings obtain vast bodies, flying swiftly, going wherever they wish, ultimately without laziness or retreat; may all sentient beings obtain the ultimate unhindered power of the Buddha, in an instant, throughout the entire space realm, manifesting all the spiritual transformations of the Buddhas; may all sentient beings cultivate the practice of peace and joy, following all the Bodhisattva paths; may all sentient beings attain swift action, ultimately reaching the wisdom and spiritual powers of the ten powers (of the Tathagata); may all sentient beings universally enter the ten directions of the Dharma realm, reaching the very edges without any difference; may all sentient beings practice the vows of Samantabhadra Bodhisattva without regression, reaching the other shore and attaining all wisdom; may all sentient beings ascend the vehicle of incomparable wisdom, following the nature of Dharma, and seeing the true reality.』 This is the dedication of merit by the Bodhisattva Mahasattva, using jeweled vehicles to offer to all present Buddhas and all stupas and temples after the Buddhas' extinction, in order to enable sentient beings to attain the unhindered vehicle of the Tathagata's ultimate liberation. 『Buddha's children! When the Bodhisattva Mahasattva uses jeweled vehicles to give to Bodhisattvas and other virtuous friends, they dedicate the various roots of goodness in this way, saying: 『May all sentient beings always remember and uphold the teachings of virtuous friends in their hearts, diligently and attentively guarding them, so that they are not forgotten or lost; may all sentient beings share the same meaning and benefit with virtuous friends, universally gathering all shared roots of goodness; may all sentient beings draw near to virtuous friends, respect and make offerings, completely giving up all possessions, and complying with their wishes; may all sentient beings obtain virtuous aspirations and desires, following virtuous friends, never abandoning them; may all sentient beings always encounter various virtuous friends, attentively serving them, and not disobeying their teachings; may all sentient beings love virtuous friends, never abandoning them, without interruption, without confusion, and without error or loss; may all sentient beings be able to offer their bodies to virtuous friends,
隨其教命靡有違逆；愿一切眾生為善知識之所攝受，修習大慈，遠離諸惡；愿一切眾生隨善知識聽聞諸佛所說正法；愿一切眾生與善知識同一善根清凈業果，與諸菩薩同一行愿究竟十力；愿一切眾生悉能受持善知識法，逮得一切三昧境界智慧神通；愿一切眾生悉能受持一切正法，修習諸行到于彼岸；愿一切眾生乘于大乘無所障礙，究竟成就一切智道；愿一切眾生悉得上於一切智乘，至安隱處無有退轉；愿一切眾生知如實行，隨其所聞一切佛法，皆得究竟，永無忘失；愿一切眾生普為諸佛之所攝受，得無礙智，究竟諸法；愿一切眾生得無退失自在神通，所欲往詣，一念皆到；愿一切眾生往來自在，廣行化導，令住大乘；愿一切眾生所行不空，載以智乘到究竟位；愿一切眾生得無礙乘，以無礙智至一切處。』是為菩薩摩訶薩施善知識種種車時善根迴向，為令眾生功德具足與佛菩薩等無異故。
「佛子！菩薩摩訶薩以眾寶車佈施僧時，起學一切施心、智善了心、凈功德心、隨順舍心、僧寶難遇心、深信僧寶心、攝持正教心，住勝志樂，得未曾有，為大施會，出生無量廣大功德，深信佛教不可沮壞；以諸善根如是迴向，所謂：『愿一切眾生普入佛法，憶持不忘；愿一切眾生離凡愚法，入賢聖處；愿一切眾生速入聖位，能
【現代漢語翻譯】 現代漢語譯本：愿一切眾生都遵從善知識的教導，沒有絲毫違逆；愿一切眾生都被善知識所攝受，修習廣大的慈悲心，遠離各種惡行；愿一切眾生跟隨善知識聽聞諸佛所說的正法；愿一切眾生與善知識擁有相同的善根和清凈的業果，與諸菩薩擁有相同的行愿，最終成就佛的十力（如來所具有的十種力量）；愿一切眾生都能接受和奉持善知識的教法，獲得一切三昧（禪定）境界、智慧和神通；愿一切眾生都能接受和奉持一切正法，修習各種修行方法，到達彼岸（解脫）；愿一切眾生乘坐大乘（菩薩乘）沒有障礙，最終成就一切智道（佛的智慧之道）；愿一切眾生都能登上一切智乘（佛的智慧之乘），到達安穩的境地，不再退轉；愿一切眾生都能知行合一，按照他們所聽聞的一切佛法，都能最終成就，永遠不會忘記；愿一切眾生都被諸佛所攝受，獲得無礙的智慧，徹底瞭解一切法；愿一切眾生獲得不會退失的自在神通，想要去哪裡，一念之間就能到達；愿一切眾生往來自由自在，廣泛地進行教化引導，使他們安住于大乘；愿一切眾生所做的一切都不落空，以智慧之乘到達究竟的地位；愿一切眾生獲得無礙之乘，以無礙的智慧到達一切地方。』這是菩薩摩訶薩在佈施善知識各種車乘時，所做的善根迴向，爲了使眾生的功德圓滿，與佛菩薩沒有差別。 『佛子！菩薩摩訶薩在用各種寶車佈施僧眾時，發起學習一切佈施的心、智慧明瞭的心、清凈功德的心、隨順捨棄的心、僧寶難得的心、深信僧寶的心、攝持正教的心，安住于殊勝的志向和喜樂，獲得前所未有的功德，成為大布施的盛會，產生無量廣大的功德，深信佛教不可摧毀；以這些善根這樣迴向，即：『愿一切眾生普遍進入佛法，憶持不忘；愿一切眾生遠離凡夫愚癡的法，進入賢聖的境界；愿一切眾生迅速進入聖位，能夠』
【English Translation】 English version: May all sentient beings follow the teachings of the virtuous teachers without any deviation; may all sentient beings be embraced by virtuous teachers, cultivate great compassion, and stay away from all evils; may all sentient beings follow virtuous teachers to hear the true Dharma spoken by all Buddhas; may all sentient beings share the same virtuous roots and pure karmic results with virtuous teachers, share the same vows and practices with all Bodhisattvas, and ultimately achieve the ten powers of the Buddha (the ten powers possessed by the Tathagata); may all sentient beings be able to receive and uphold the teachings of virtuous teachers, attain all Samadhi (meditative concentration) states, wisdom, and supernatural powers; may all sentient beings be able to receive and uphold all true Dharma, cultivate various practices, and reach the other shore (liberation); may all sentient beings ride the Mahayana (Bodhisattva vehicle) without obstacles, and ultimately achieve the path of all-knowing wisdom (the path of Buddha's wisdom); may all sentient beings ascend to the vehicle of all-knowing wisdom (the vehicle of Buddha's wisdom), reach a peaceful place, and never regress; may all sentient beings know and act accordingly, and according to all the Buddha's teachings they have heard, may they all ultimately achieve and never forget; may all sentient beings be embraced by all Buddhas, obtain unobstructed wisdom, and thoroughly understand all Dharmas; may all sentient beings obtain unobstructed and unregressing supernatural powers, and wherever they wish to go, they can arrive in an instant; may all sentient beings come and go freely, widely engage in teaching and guiding, and enable them to dwell in the Mahayana; may all that sentient beings do not be in vain, and with the vehicle of wisdom, reach the ultimate position; may all sentient beings obtain the unobstructed vehicle, and with unobstructed wisdom, reach all places.』 This is the dedication of merit by the Bodhisattva Mahasattva when giving various vehicles to virtuous teachers, in order to make the merits of sentient beings complete and no different from Buddhas and Bodhisattvas. 『Buddha's children! When the Bodhisattva Mahasattva gives various precious vehicles to the Sangha, they generate the mind to learn all giving, the mind of clear wisdom, the mind of pure merit, the mind of compliant relinquishment, the mind that the Sangha is rare to encounter, the mind of deep faith in the Sangha, the mind of upholding the true teachings, dwelling in supreme aspiration and joy, obtaining unprecedented merit, becoming a great giving assembly, generating immeasurable and vast merit, and deeply believing that Buddhism cannot be destroyed; with these virtuous roots, they dedicate the merit in this way: 『May all sentient beings universally enter the Buddha's Dharma, remember and not forget; may all sentient beings depart from the foolish ways of ordinary beings and enter the realm of the wise and noble; may all sentient beings quickly enter the holy position, and be able to』
以佛法次第開誘；愿一切眾生舉世宗重，言必信用；愿一切眾生善入一切諸法平等，了知法界自性無二；愿一切眾生從於如來智境而生，諸調順人所共圍繞；愿一切眾生住離染法，滅除一切煩惱塵垢；愿一切眾生皆得成就無上僧寶，離凡夫地，入賢聖眾；愿一切眾生勤修善法，得無礙智，具聖功德；愿一切眾生得智慧心，不著三世，于諸眾中自在如王；愿一切眾生乘智慧乘，轉正法輪；愿一切眾生具足神通，一念能往不可說不可說世界；愿一切眾生乘虛空身，于諸世間智慧無礙；愿一切眾生普入一切虛空法界諸佛眾會，成就第一波羅蜜行；愿一切眾生得輕舉身殊勝智慧，悉能遍入一切佛剎；愿一切眾生獲無邊際善巧神足，於一切剎普現其身；愿一切眾生得於一切無所依身，以神通力如影普現；愿一切眾生得不思議自在神力，隨應可化，即現其前，教化調伏；愿一切眾生得入法界無礙方便，一念遍游十方國土。』是為菩薩摩訶薩施僧寶車善根迴向；為令眾生普乘清凈無上智乘，於一切世間轉無礙法智慧輪故。
「佛子！菩薩摩訶薩以眾寶車佈施聲聞、獨覺之時，起如是心，所謂：福田心、尊敬心、功德海心、能出生功德智慧心、從如來功德勢力所生心、百千億那由他劫修習心、能于不可說劫修菩薩行心、解脫一切
【現代漢語翻譯】 現代漢語譯本：以佛法的次第引導開悟；愿一切眾生都受到世人的尊重和重視，所說的話都值得信任；愿一切眾生都能善巧地進入一切諸法平等的境界，了知法界自性沒有差別；愿一切眾生都從如來的智慧境界中產生，被所有調順的人所圍繞；愿一切眾生都安住于遠離染污的法，滅除一切煩惱塵垢；愿一切眾生都能成就無上的僧寶（指僧伽，佛教的修行團體），脫離凡夫的地位，進入賢聖的行列；愿一切眾生都勤奮修習善法，獲得無礙的智慧，具足聖者的功德；愿一切眾生都獲得智慧的心，不執著於過去、現在、未來三世，在一切大眾中自在如王；愿一切眾生都乘坐智慧之乘，轉動正法的法輪；愿一切眾生都具足神通，一念之間能夠到達不可說不可說的世界；愿一切眾生都乘坐虛空之身，在一切世間智慧無礙；愿一切眾生普遍進入一切虛空法界諸佛的集會，成就第一波羅蜜（指到達彼岸的修行）的行持；愿一切眾生都獲得輕盈的身軀和殊勝的智慧，能夠普遍進入一切佛剎（指佛的國土）；愿一切眾生都獲得無邊際的善巧神足，在一切佛剎普遍顯現其身；愿一切眾生都獲得一切無所依的身，以神通力像影子一樣普遍顯現；愿一切眾生都獲得不可思議的自在神力，隨著應被教化的對象，立即顯現在他們面前，教化調伏他們；愿一切眾生都進入法界無礙的方便法門，一念之間遍游十方國土。』這就是菩薩摩訶薩以佈施僧寶車所做的善根迴向；爲了使眾生普遍乘坐清凈無上的智慧之乘，在一切世間轉動無礙的法智慧之輪的緣故。 『佛子！菩薩摩訶薩在以眾寶車佈施聲聞（指聽聞佛法而修行的人）、獨覺（指獨自覺悟的人）的時候，生起這樣的心念，即：福田心、尊敬心、功德海心、能夠出生功德智慧的心、從如來功德勢力所產生的心、百千億那由他劫修習的心、能夠在不可說劫修菩薩行的心、解脫一切
【English Translation】 English version: Guiding and enlightening with the order of the Buddha's teachings; may all sentient beings be respected and valued by the world, and may their words be trustworthy; may all sentient beings skillfully enter the realm of equality of all dharmas, and understand that the self-nature of the dharma realm is without difference; may all sentient beings arise from the wisdom realm of the Tathagata (the Buddha), and be surrounded by all those who are tamed and harmonious; may all sentient beings abide in the dharma of detachment from defilements, and extinguish all afflictions and dust; may all sentient beings achieve the unsurpassed Sangha Jewel (referring to the monastic community), leave the position of ordinary beings, and enter the ranks of the wise and noble; may all sentient beings diligently cultivate good dharmas, obtain unobstructed wisdom, and possess the merits of the sages; may all sentient beings obtain the mind of wisdom, not be attached to the three times of past, present, and future, and be free and sovereign like a king among all assemblies; may all sentient beings ride the vehicle of wisdom, and turn the wheel of the true Dharma; may all sentient beings possess supernatural powers, and in a single thought be able to reach countless inexpressible worlds; may all sentient beings ride the body of emptiness, and be unobstructed in wisdom in all worlds; may all sentient beings universally enter the assemblies of all Buddhas in the dharma realm of emptiness, and accomplish the practice of the first Paramita (referring to the practice of reaching the other shore); may all sentient beings obtain a light body and supreme wisdom, and be able to universally enter all Buddha-lands; may all sentient beings obtain boundless skillful supernatural feet, and universally manifest their bodies in all Buddha-lands; may all sentient beings obtain a body without any reliance, and universally manifest like a shadow with supernatural powers; may all sentient beings obtain inconceivable free supernatural powers, and immediately appear before those who should be taught, teaching and taming them; may all sentient beings enter the unobstructed expedient methods of the dharma realm, and in a single thought travel throughout the ten directions of the lands.』 This is the dedication of the roots of goodness made by the Bodhisattva Mahasattva through the offering of the Sangha Jewel vehicle; it is for the sake of enabling sentient beings to universally ride the pure and unsurpassed vehicle of wisdom, and to turn the unobstructed wheel of the wisdom of the Dharma in all worlds. 『Buddha-child! When the Bodhisattva Mahasattva makes offerings of jeweled vehicles to the Sravakas (those who practice by hearing the Dharma) and Pratyekabuddhas (those who awaken on their own), they give rise to such thoughts, namely: the mind of a field of merit, the mind of respect, the mind of an ocean of merit, the mind that can give rise to merit and wisdom, the mind that arises from the power of the Tathagata's merit, the mind of practicing for hundreds of thousands of billions of nayutas of kalpas, the mind of practicing the Bodhisattva path for inexpressible kalpas, and the mind of liberating all
魔繫縛心、摧滅一切魔軍眾心、慧光照了無上法心；以此施車所有善根如是迴向，所謂：『愿一切眾生為世所信第一福田，具足無上檀波羅蜜；愿一切眾生離無益語，常樂獨處，心無二念；愿一切眾產生最第一清凈福田，攝諸眾生令修福業；愿一切眾產生智慧淵，能與眾生無量無數善根果報；愿一切眾生住無礙行，滿足清凈第一福田；愿一切眾生住無諍法，了一切法皆無所作、無性為性；愿一切眾生常得親近最上福田，具足修成無量福德；愿一切眾生能現無量自在神通，以凈福田攝諸含識；愿一切眾生具足無盡功德福田，能與眾生如來十力第一乘果；愿一切眾生為能辦果真實福田，成一切智，無盡福聚；愿一切眾生得滅罪法，悉能受持所未曾聞佛法句義；愿一切眾生常勤聽受一切佛法，聞悉解悟，無空過者；愿一切眾生聽聞佛法通達究竟，如其所聞，隨順演說；愿一切眾生於如來教信解修行，舍離一切九十六種外道邪見；愿一切眾生常見賢聖，增長一切最勝善根；愿一切眾生心常信樂智行之士，與諸聖哲同止共歡；愿一切眾生聽聞佛名悉不唐捐，隨其所聞，鹹得目見；愿一切眾生善分別知諸佛正教，悉能守護持佛法者；愿一切眾生常樂聽聞一切佛法，受持讀誦，開示照了；愿一切眾生信解佛教如實功德，悉舍所有，恭
【現代漢語翻譯】 現代漢語譯本：愿以此施車所積累的善根，迴向給一切眾生，愿他們能成為世間最值得信賴的第一福田（指能使佈施者獲得最大福報的功德之田），圓滿無上的檀波羅蜜（佈施的最高境界）；愿一切眾生遠離無益的言語，常樂於獨處，心中沒有雜念；愿一切眾產生為最清凈的第一福田，引導眾生修習福業；愿一切眾產生為智慧的深淵，能給予眾生無量無數的善根果報；愿一切眾生安住于無礙的修行，圓滿清凈的第一福田；愿一切眾生安住于無諍的法，了悟一切法皆是無所作為、無自性的本性；愿一切眾生常能親近最上的福田，具足修成無量的福德；愿一切眾生能展現無量的自在神通，以清凈的福田攝受一切有情眾生；愿一切眾生具足無盡的功德福田，能給予眾生如來十力（如來所具有的十種力量）的第一乘果（佛果）；愿一切眾生能成為成就果位的真實福田，成就一切智慧，擁有無盡的福德聚集；愿一切眾生獲得滅罪之法，都能受持過去未曾聽聞的佛法句義；愿一切眾生常勤奮聽受一切佛法，聽聞后都能理解領悟，不虛度光陰；愿一切眾生聽聞佛法通達究竟，能如實地按照所聽聞的去演說；愿一切眾生對於如來的教誨信解修行，舍離一切九十六種外道的邪見；愿一切眾生常能見到賢聖，增長一切最殊勝的善根；愿一切眾生心中常信樂有智慧和德行的人，與諸聖哲同住共樂；愿一切眾生聽聞佛的名號都不會白費，隨著所聽聞的，都能親眼見到佛；愿一切眾生善於分辨諸佛的正教，都能守護和支援佛法修行者；愿一切眾生常樂於聽聞一切佛法，受持讀誦，開示照亮；愿一切眾生信解佛教真實不虛的功德，捨棄所有，恭敬供養。 愿以此施車所積累的善根，迴向給一切眾生，愿他們能成為世間最值得信賴的第一福田，圓滿無上的檀波羅蜜；愿一切眾生遠離無益的言語，常樂於獨處，心中沒有雜念；愿一切眾產生為最清凈的第一福田，引導眾生修習福業；愿一切眾產生為智慧的深淵，能給予眾生無量無數的善根果報；愿一切眾生安住于無礙的修行，圓滿清凈的第一福田；愿一切眾生安住于無諍的法，了悟一切法皆是無所作為、無自性的本性；愿一切眾生常能親近最上的福田，具足修成無量的福德；愿一切眾生能展現無量的自在神通，以清凈的福田攝受一切有情眾生；愿一切眾生具足無盡的功德福田，能給予眾生如來十力的第一乘果；愿一切眾生能成為成就果位的真實福田，成就一切智慧，擁有無盡的福德聚集；愿一切眾生獲得滅罪之法，都能受持過去未曾聽聞的佛法句義；愿一切眾生常勤奮聽受一切佛法，聽聞后都能理解領悟，不虛度光陰；愿一切眾生聽聞佛法通達究竟，能如實地按照所聽聞的去演說；愿一切眾生對於如來的教誨信解修行，舍離一切九十六種外道的邪見；愿一切眾生常能見到賢聖，增長一切最殊勝的善根；愿一切眾生心中常信樂有智慧和德行的人，與諸聖哲同住共樂；愿一切眾生聽聞佛的名號都不會白費，隨著所聽聞的，都能親眼見到佛；愿一切眾生善於分辨諸佛的正教，都能守護和支援佛法修行者；愿一切眾生常樂於聽聞一切佛法，受持讀誦，開示照亮；愿一切眾生信解佛教真實不虛的功德，捨棄所有，恭敬供養。
【English Translation】 English version: May all the merit from this gift of a chariot be dedicated to all sentient beings, may they become the most trustworthy first field of merit (the field of merit that allows the giver to obtain the greatest merit) in the world, fulfilling the unsurpassed Dāna pāramitā (the highest state of giving); may all sentient beings be free from useless speech, always delight in solitude, and have no dualistic thoughts in their minds; may all sentient beings become the purest first field of merit, guiding all beings to cultivate meritorious deeds; may all sentient beings become an abyss of wisdom, able to give sentient beings immeasurable and countless meritorious karmic results; may all sentient beings abide in unobstructed practice, fulfilling the pure first field of merit; may all sentient beings abide in the Dharma of non-contention, understanding that all dharmas are without action and have no self-nature; may all sentient beings always be able to be close to the supreme field of merit, fully cultivating immeasurable merit; may all sentient beings be able to manifest immeasurable free and unhindered spiritual powers, using the pure field of merit to gather all sentient beings; may all sentient beings possess an inexhaustible field of merit of virtues, able to give sentient beings the first vehicle result of the ten powers of the Tathāgata (the ten powers possessed by the Tathāgata); may all sentient beings become a true field of merit for accomplishing results, achieving all wisdom, and possessing an inexhaustible accumulation of merit; may all sentient beings obtain the Dharma of extinguishing sins, and be able to uphold the meanings of the Buddha's teachings that they have never heard before; may all sentient beings always diligently listen to all the Buddha's teachings, and after hearing them, be able to understand and realize them, not wasting time; may all sentient beings hear the Buddha's teachings and thoroughly understand them, and be able to explain them according to what they have heard; may all sentient beings have faith and understanding in the Tathāgata's teachings, practice them, and abandon all the wrong views of the ninety-six heretical paths; may all sentient beings always see the virtuous and noble ones, and increase all the most supreme roots of goodness; may all sentient beings always believe in and delight in those who have wisdom and practice, and live and rejoice with the sages; may all sentient beings not waste the opportunity to hear the names of the Buddhas, and according to what they have heard, be able to see them with their own eyes; may all sentient beings be good at distinguishing the correct teachings of the Buddhas, and be able to protect and support those who practice the Buddha's teachings; may all sentient beings always delight in hearing all the Buddha's teachings, uphold, recite, explain, and illuminate them; may all sentient beings believe in and understand the true merits of the Buddha's teachings, abandon all possessions, and respectfully offer them. May all the merit from this gift of a chariot be dedicated to all sentient beings, may they become the most trustworthy first field of merit, fulfilling the unsurpassed Dāna pāramitā; may all sentient beings be free from useless speech, always delight in solitude, and have no dualistic thoughts in their minds; may all sentient beings become the purest first field of merit, guiding all beings to cultivate meritorious deeds; may all sentient beings become an abyss of wisdom, able to give sentient beings immeasurable and countless meritorious karmic results; may all sentient beings abide in unobstructed practice, fulfilling the pure first field of merit; may all sentient beings abide in the Dharma of non-contention, understanding that all dharmas are without action and have no self-nature; may all sentient beings always be able to be close to the supreme field of merit, fully cultivating immeasurable merit; may all sentient beings be able to manifest immeasurable free and unhindered spiritual powers, using the pure field of merit to gather all sentient beings; may all sentient beings possess an inexhaustible field of merit of virtues, able to give sentient beings the first vehicle result of the ten powers of the Tathāgata; may all sentient beings become a true field of merit for accomplishing results, achieving all wisdom, and possessing an inexhaustible accumulation of merit; may all sentient beings obtain the Dharma of extinguishing sins, and be able to uphold the meanings of the Buddha's teachings that they have never heard before; may all sentient beings always diligently listen to all the Buddha's teachings, and after hearing them, be able to understand and realize them, not wasting time; may all sentient beings hear the Buddha's teachings and thoroughly understand them, and be able to explain them according to what they have heard; may all sentient beings have faith and understanding in the Tathāgata's teachings, practice them, and abandon all the wrong views of the ninety-six heretical paths; may all sentient beings always see the virtuous and noble ones, and increase all the most supreme roots of goodness; may all sentient beings always believe in and delight in those who have wisdom and practice, and live and rejoice with the sages; may all sentient beings not waste the opportunity to hear the names of the Buddhas, and according to what they have heard, be able to see them with their own eyes; may all sentient beings be good at distinguishing the correct teachings of the Buddhas, and be able to protect and support those who practice the Buddha's teachings; may all sentient beings always delight in hearing all the Buddha's teachings, uphold, recite, explain, and illuminate them; may all sentient beings believe in and understand the true merits of the Buddha's teachings, abandon all possessions, and respectfully offer them.
敬供養。』是為菩薩摩訶薩施聲聞、獨覺種種車時善根迴向；為令眾生皆得成就清凈第一智慧神通，精進修行無有懈怠，獲一切智、力、無畏故。
「佛子！菩薩摩訶薩以眾寶車施諸福田乃至貧窮、孤獨者時，隨其所求，一切悉舍，心生歡喜，無有厭倦，仍向彼人自悔責言：『我應往就供養供給，不應勞汝遠來疲頓。』言已拜跪，問訊起居，凡有所須，一切施與；或時施彼摩尼寶車，以閻浮提第一女寶充滿其上；或復施與金莊嚴車，人間女寶充滿其上；或復施與妙琉璃車，內宮妓女充滿其上；或施種種奇妙寶車，童女充滿，如天采女；或施無數寶莊嚴車，寶女滿中，柔明辯慧；或施所乘妙栴檀車，或復施與玻璃寶車，悉載寶女，充滿其上，顏容端正，色相無比，袨服莊嚴，見者欣悅；或復施與碼瑙寶車，灌頂王子身載其上；或時施與堅固香車，所有男女悉載其中；或施一切寶莊嚴車，載以難捨親善眷屬。
「佛子！菩薩摩訶薩以如是等無量寶車，隨其所求，恭敬施與，皆令遂願，歡喜滿足；以此善根如是迴向，所謂：『愿一切眾生乘不退轉無障礙輪廣大之乘，詣不可議菩提樹下；愿一切眾生乘清凈因大法智乘，盡未來劫，修菩薩行永不退轉；愿一切眾生乘一切法無所有乘，永離一切分別執著，而常修習一
【現代漢語翻譯】 現代漢語譯本 『恭敬供養。』這是菩薩摩訶薩在佈施聲聞（聽聞佛法教誨而修行的人）、獨覺（不依師教，獨自悟道的人）各種車輛時，將善根迴向，爲了使眾生都能成就清凈第一的智慧神通，精進修行而不懈怠，獲得一切智（佛陀的智慧）、力（佛陀的力量）、無畏（佛陀的無畏）的緣故。 「佛子！菩薩摩訶薩用各種珍寶裝飾的車子佈施給諸福田（值得尊敬和供養的人，如僧侶）乃至貧窮、孤獨的人時，隨他們所求，一切都施捨，心中歡喜，沒有厭倦，還向他們自我懺悔說：『我應該前往供養，不應該勞煩你們遠道而來。』說完就跪拜，問候起居，凡是他們需要的，都全部施與；有時佈施摩尼寶車（如意寶裝飾的車），上面充滿閻浮提（我們所居住的世界）第一美女；有時佈施用黃金裝飾的車，上面充滿人間美女；有時佈施精美的琉璃車，上面充滿內宮的**；有時佈施各種奇妙的寶車，上面充滿童女，如同天上的采女；有時佈施無數用珍寶裝飾的車，裡面充滿寶女，她們柔和聰明，能言善辯；有時佈施自己乘坐的精美栴檀車，有時佈施玻璃寶車，都載滿寶女，她們容貌端正，姿色無比，衣著華麗，見到的人都感到欣悅；有時佈施瑪瑙寶車，上面載著灌頂王子；有時佈施堅固的香車，所有男女都載在其中；有時佈施一切用珍寶裝飾的車，載著難以割捨的親善眷屬。 「佛子！菩薩摩訶薩用這樣等無量寶車，隨他們所求，恭敬地佈施，都讓他們如願以償，歡喜滿足；用這些善根這樣迴向，就是：『愿一切眾生乘坐不退轉、無障礙的廣大之乘，到達不可思議的菩提樹下；愿一切眾生乘坐清凈因的大法智慧之乘，盡未來劫，修菩薩行永不退轉；愿一切眾生乘坐一切法無所有的乘，永遠遠離一切分別執著，而常修習一
【English Translation】 English version 'Respectful offerings.' This is how Bodhisattva Mahasattvas dedicate the roots of goodness when giving various vehicles to Shravakas (those who practice by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own), so that all beings may achieve pure, supreme wisdom and spiritual powers, diligently practice without laziness, and attain all-knowing wisdom, power, and fearlessness. 「Buddha's children! When Bodhisattva Mahasattvas give jeweled vehicles to the fields of merit (those worthy of respect and offerings, such as monks) and even to the poor and lonely, they give everything they ask for, with joy in their hearts, without weariness. They even repent to those people, saying, 『I should have gone to offer and provide for you; I should not have troubled you to come from afar.』 Having said this, they bow down, inquire about their well-being, and give them everything they need. Sometimes they give Mani jeweled vehicles (vehicles adorned with wish-fulfilling jewels), filled with the most beautiful women of Jambudvipa (the world we live in); sometimes they give gold-adorned vehicles, filled with beautiful women of the human realm; sometimes they give exquisite lapis lazuli vehicles, filled with palace **; sometimes they give various wonderful jeweled vehicles, filled with young girls, like celestial maidens; sometimes they give countless jeweled vehicles, filled with jewel maidens, who are gentle, intelligent, and eloquent; sometimes they give their own fine sandalwood vehicles, sometimes they give crystal vehicles, all filled with jewel maidens, whose faces are beautiful, whose appearances are unparalleled, whose clothes are magnificent, and who bring joy to those who see them; sometimes they give agate vehicles, with crowned princes riding on them; sometimes they give sturdy fragrant vehicles, with all kinds of men and women riding in them; sometimes they give all kinds of jeweled vehicles, carrying their beloved and cherished relatives. 「Buddha's children! Bodhisattva Mahasattvas give such countless jeweled vehicles, respectfully, according to what they ask for, fulfilling their wishes and making them happy and content. They dedicate these roots of goodness in this way: 『May all beings ride the great vehicle of non-retrogression and non-obstruction, and reach the inconceivable Bodhi tree; may all beings ride the vehicle of great wisdom based on pure causes, and practice the Bodhisattva path for all future eons without ever regressing; may all beings ride the vehicle of the non-existence of all dharmas, forever abandoning all discrimination and attachment, and constantly practice one
切智道；愿一切眾生乘無諂誑正直之乘，往諸佛剎，自在無礙；愿一切眾生隨順安住一切智乘，以諸佛法共相娛樂；愿一切眾生皆乘菩薩清凈行乘，具足菩薩十出離道及三昧樂；愿一切眾生乘四輪乘，所謂住好國土、依止善人、集勝福德、發大誓願，以此成滿一切菩薩清凈梵行；愿一切眾生得普照十方法光明乘，修學一切如來智力；愿一切眾生乘佛法乘，到一切法究竟彼岸；愿一切眾生載眾福善難思法乘，普示十方安隱正道；愿一切眾生乘大施乘，舍慳吝垢；愿一切眾生乘凈戒乘，持等法界無邊凈戒；愿一切眾生乘忍辱乘，常于眾生離瞋濁心；愿一切眾生乘大精進不退轉乘，堅修勝行，趣菩提道；愿一切眾生乘禪定乘，速至道場，證菩提智；愿一切眾生乘于智慧巧方便乘，化身充滿一切法界、諸佛境界；愿一切眾生乘法王乘，成就無畏，恒普惠施一切智法；愿一切眾生乘無所著智慧之乘，悉能遍入一切十方，于真法性而無所動；愿一切眾生乘於一切諸佛法乘，示現受生遍十方剎，而不失壞大乘之道；愿一切眾生乘一切智最上寶乘，滿足普賢菩薩行愿而無厭倦。』是為菩薩摩訶薩以眾寶車施諸福田乃至貧窮、孤露之人善根迴向；為令眾生具無量智，歡喜踴躍，究竟皆得一切智乘故。
「佛子！菩薩摩訶薩佈施象寶
【現代漢語翻譯】 現代漢語譯本 愿一切眾生乘坐通達一切智慧的道路；愿一切眾生乘坐沒有虛偽欺詐、正直的道路，前往諸佛的凈土，自在無礙；愿一切眾生隨順安住於一切智慧的道路，以諸佛的教法共同娛樂；愿一切眾生都乘坐菩薩清凈行為的道路，具足菩薩的十種出離之道以及三昧的快樂；愿一切眾生乘坐四輪之車，即安住於美好的國土、依止善知識、積聚殊勝的福德、發起廣大的誓願，以此成就圓滿一切菩薩清凈的梵行；愿一切眾生得到普照十方世界的光明之車，修學一切如來的智慧力量；愿一切眾生乘坐佛法的車乘，到達一切法究竟的彼岸；愿一切眾生承載著眾多福善難以思議的法車，普遍指示十方安穩的正道；愿一切眾生乘坐大布施的車乘，捨棄慳吝的污垢；愿一切眾生乘坐清凈戒律的車乘，持守等同法界無邊的清凈戒律；愿一切眾生乘坐忍辱的車乘，常常對眾生遠離嗔恨污濁的心；愿一切眾生乘坐大精進不退轉的車乘，堅定地修習殊勝的行持，趨向菩提之道；愿一切眾生乘坐禪定的車乘，迅速到達道場，證得菩提智慧；愿一切眾生乘坐智慧巧妙方便的車乘，化身充滿一切法界、諸佛的境界；愿一切眾生乘坐法王的車乘，成就無畏，恒常普遍施予一切智慧的法；愿一切眾生乘坐無所執著智慧的車乘，能夠普遍進入一切十方，對於真如法性而無所動搖；愿一切眾生乘坐一切諸佛的法車，示現受生遍佈十方剎土，而不失壞大乘的道；愿一切眾生乘坐一切智慧最上的寶車，滿足普賢菩薩的行愿而沒有厭倦。』這是菩薩摩訶薩以眾多寶車佈施給諸福田乃至貧窮、孤苦無依之人，善根迴向；爲了令眾生具足無量的智慧，歡喜踴躍，最終都得到一切智慧的車乘的緣故。 「佛子！菩薩摩訶薩佈施象寶
【English Translation】 English version May all sentient beings ride the path of penetrating wisdom; may all sentient beings ride the path of honesty and integrity, free from deceit and falsehood, and go to the Buddha-lands, being free and unobstructed; may all sentient beings abide in accordance with the path of all wisdom, and enjoy themselves together with the teachings of all Buddhas; may all sentient beings ride the path of pure Bodhisattva conduct, fully possessing the ten paths of liberation of Bodhisattvas and the joy of samadhi; may all sentient beings ride the four-wheeled vehicle, namely, dwelling in good lands, relying on good teachers, accumulating superior merits, and making great vows, thereby fulfilling all the pure Brahma conduct of Bodhisattvas; may all sentient beings obtain the vehicle of light that illuminates the ten directions, and study the wisdom and power of all Tathagatas; may all sentient beings ride the vehicle of the Buddha's Dharma, and reach the ultimate shore of all dharmas; may all sentient beings carry the vehicle of numerous meritorious and virtuous, inconceivable dharmas, and universally show the secure and righteous path in the ten directions; may all sentient beings ride the vehicle of great generosity, and abandon the defilement of stinginess; may all sentient beings ride the vehicle of pure precepts, and uphold the boundless pure precepts that are equal to the Dharma realm; may all sentient beings ride the vehicle of patience, and always be free from anger and turbidity towards sentient beings; may all sentient beings ride the vehicle of great diligence and non-retrogression, firmly cultivate superior practices, and move towards the path of Bodhi; may all sentient beings ride the vehicle of meditation, quickly reach the Bodhi-mandala, and attain Bodhi wisdom; may all sentient beings ride the vehicle of skillful means of wisdom, and manifest bodies that fill all Dharma realms and the realms of all Buddhas; may all sentient beings ride the vehicle of the Dharma King, achieve fearlessness, and constantly and universally bestow the Dharma of all wisdom; may all sentient beings ride the vehicle of wisdom without attachment, be able to universally enter all ten directions, and remain unmoved in the true nature of Dharma; may all sentient beings ride the vehicle of all Buddhas' Dharma, manifest rebirth throughout the ten directions, without losing the path of the Mahayana; may all sentient beings ride the supreme precious vehicle of all wisdom, fulfilling the vows and practices of Samantabhadra Bodhisattva without weariness.』 This is how the Bodhisattva Mahasattva uses numerous precious vehicles to give to all fields of merit, even to the poor and the lonely, and dedicates the roots of goodness; in order to enable sentient beings to possess immeasurable wisdom, rejoice and leap for joy, and ultimately attain the vehicle of all wisdom. 「Buddha-son! The Bodhisattva Mahasattva gives away elephant treasures
，其性調順，七支具足，年齒盛壯，六牙清凈，口色紅赤猶如蓮華，形體鮮白譬如雪山，金幢為飾，寶網羅覆，種種妙寶莊嚴其鼻，見者欣玩無有厭足，超步萬里曾不疲倦；或復施與調良馬寶，諸相具足猶如天馬，妙寶月輪以為光飾，真金鈴網羅覆其上，行步平正，乘者安隱，隨意所往迅疾如風，遊歷四洲自在無礙。菩薩以此象寶、馬寶，或奉養父母及善知識，或給施貧乏、苦惱眾生，其心曠然，不生悔吝，但倍增欣慶，益加悲愍，修菩薩德，凈菩薩心；以此善根如是迴向，所謂：『愿一切眾生住調順乘，增長一切菩薩功德；愿一切眾生得善巧乘，能隨出生一切佛法；愿一切眾生得信解乘，普照如來無礙智力；愿一切眾生得發趣乘，能普發興一切大愿；愿一切眾生具足平等波羅蜜乘，成滿一切平等善根；愿一切眾產生就寶乘，生諸佛法無上智寶；愿一切眾產生就菩薩行莊嚴乘，開敷菩薩諸三昧華；愿一切眾生得無邊速疾乘，于無數劫凈菩薩心，精勤思惟，了達諸法；愿一切眾產生就最勝調順大乘，以善方便具菩薩地；愿一切眾產生最高廣堅固大乘，普能運載一切眾生，皆得至於一切智位。』是為菩薩摩訶薩施象、馬時善根迴向；為令眾生皆得乘于無礙智乘，圓滿究竟至佛乘故。
「佛子！菩薩摩訶薩佈施座時，
【現代漢語翻譯】 現代漢語譯本：它的性情調順，七支（指象的四足、頭、尾、牙）都具備，年紀正值壯年，六牙潔凈，口色紅潤像蓮花一樣，形體潔白像雪山一樣，用金幢裝飾，寶網覆蓋，用各種珍妙的寶物裝飾它的鼻子，看見的人都喜歡玩賞，沒有厭倦的時候，行走萬里也不會疲倦；或者又佈施調馴良馬，各種相貌都具備，像天馬一樣，用珍妙的月輪作為光飾，用真金鈴網覆蓋在上面，行走平穩端正，乘坐的人安穩舒適，想去哪裡就去哪裡，像風一樣迅速，遊歷四大部洲自在無礙。菩薩用這些像寶、馬寶，或者奉養父母和善知識，或者佈施給貧困、痛苦的眾生，他的心胸開闊，不產生後悔和吝惜，反而更加欣喜慶幸，更加悲憫，修習菩薩的德行，清凈菩薩的心；用這些善根這樣迴向，就是：『愿一切眾生安住于調順的乘（指菩薩的修行），增長一切菩薩的功德；愿一切眾生得到善巧的乘，能夠隨順出生一切佛法；愿一切眾生得到信解的乘，普遍照耀如來無礙的智慧力量；愿一切眾生得到發趣的乘，能夠普遍發起一切大愿；愿一切眾生具足平等的波羅蜜乘（指菩薩的六度修行），成就圓滿一切平等的善根；愿一切眾產生就寶乘，生出諸佛法無上的智慧寶藏；愿一切眾產生就菩薩行莊嚴的乘，開敷菩薩的各種三昧之花；愿一切眾生得到無邊迅速的乘，在無數劫中清凈菩薩的心，精勤思惟，了達諸法；愿一切眾產生就最殊勝調順的大乘，用善巧方便具足菩薩的地位；愿一切眾產生就最高廣堅固的大乘，普遍能夠運載一切眾生，都到達一切智的果位。』這是菩薩摩訶薩佈施象、馬時善根的迴向；爲了使眾生都能夠乘坐無礙的智慧之乘，圓滿究竟到達佛的境界的緣故。 佛子！菩薩摩訶薩佈施座位時，
【English Translation】 English version: Its nature is harmonious and docile, possessing all seven limbs (referring to the four legs, head, tail, and tusks of an elephant), its age is in its prime, its six tusks are pure, the color of its mouth is red like a lotus flower, its form is pure white like a snow mountain, adorned with golden banners, covered with jeweled nets, its nose decorated with various exquisite treasures, those who see it are delighted and never tire of admiring it, it can travel ten thousand miles without fatigue; or they may give away well-trained and excellent horses, possessing all the characteristics, like heavenly horses, adorned with exquisite moon wheels, covered with nets of pure gold bells, walking steadily and upright, those who ride them are safe and comfortable, going wherever they wish, as swift as the wind, traveling through the four continents freely and without hindrance. Bodhisattvas use these elephant treasures and horse treasures to either support their parents and good teachers, or to give to the poor and suffering beings, their hearts are open and vast, without regret or stinginess, but rather they are even more joyful and compassionate, cultivating the virtues of a Bodhisattva, purifying the mind of a Bodhisattva; they dedicate these roots of goodness in this way, saying: 『May all beings abide in the harmonious and docile vehicle (referring to the practice of a Bodhisattva), increasing all the merits of Bodhisattvas; may all beings attain the skillful vehicle, able to give rise to all the Buddha-dharma; may all beings attain the vehicle of faith and understanding, universally illuminating the unobstructed wisdom power of the Tathagata; may all beings attain the vehicle of aspiration, able to universally initiate all great vows; may all beings possess the vehicle of equal Paramitas (referring to the six perfections of a Bodhisattva), accomplishing and fulfilling all equal roots of goodness; may all beings achieve the treasure vehicle, giving rise to the supreme wisdom treasure of all Buddha-dharmas; may all beings achieve the vehicle adorned with Bodhisattva practices, blossoming the various Samadhi flowers of Bodhisattvas; may all beings attain the vehicle of boundless swiftness, purifying the Bodhisattva mind in countless kalpas, diligently contemplating, and understanding all dharmas; may all beings achieve the most supreme, harmonious, and docile Great Vehicle, using skillful means to possess the Bodhisattva stages; may all beings achieve the highest, vast, and firm Great Vehicle, universally able to carry all beings, all reaching the position of omniscient wisdom.』 This is the dedication of the roots of goodness when Bodhisattva Mahasattvas give away elephants and horses; in order to enable all beings to ride the vehicle of unobstructed wisdom, and to completely and ultimately reach the state of Buddhahood. O sons of the Buddha! When Bodhisattva Mahasattvas give away seats,
或施所處師子之座。其座高廣殊特妙好，琉璃為足，金鏤所成，柔軟衣服以敷其上；建以寶幢，熏諸妙香，無量雜寶莊嚴之具以為莊校；金網覆上，寶鐸風搖，出妙音聲；奇珍萬計周匝填飾，一切臣民所共瞻仰。灌頂大王獨居其上，宣佈法化，萬邦遵奉。其王復以妙寶嚴身。所謂：普光明寶、帝青寶、大帝青寶、勝藏摩尼寶，明凈如日，清涼猶月，周匝繁布譬如眾星，上妙莊嚴第一無比；海殊妙寶、海堅固幢寶，奇文異表，種種莊嚴，于大眾中最尊最勝。閻浮檀金離垢寶繒以冠其首，享灌頂位，王閻浮提，具足無量大威德力；以慈為主，伏諸怨敵，教令所行，靡不承順。時，轉輪王以如是等百千萬億無量無數寶莊嚴座，施於如來第一福田，及諸菩薩、真善知識、賢聖僧寶、說法之師、父母、宗親、聲聞、獨覺，及以發趣菩薩乘者，或如來塔，乃至一切貧窮、孤露；隨其所須，悉皆施與。以此善根如是迴向，所謂：『愿一切眾生坐菩提座，悉能覺悟諸佛正法；愿一切眾生處自在座，得法自在，諸金剛山所不能壞，能悉摧伏一切魔軍；愿一切眾生得佛自在師子之座，一切眾生之所瞻仰；愿一切眾生得不可說不可說種種殊妙寶莊嚴座，於法自在，化導眾生；愿一切眾生得三種世間最殊勝座，廣大善根之所嚴飾；愿一切眾生得
【現代漢語翻譯】 現代漢語譯本 或者施捨他們所坐的獅子座。那座位高大寬廣，特別精妙美好，用琉璃做腳，用金鏤雕成，上面鋪著柔軟的衣服；豎立著寶幢，熏著各種美妙的香，用無數的雜寶裝飾品來莊嚴；上面覆蓋著金網，寶鈴隨風搖動，發出美妙的聲音；無數的奇珍異寶環繞裝飾，一切臣民都共同瞻仰。灌頂大王獨自坐在上面，宣講佛法教化，萬國都遵從奉行。國王又用美妙的寶物裝飾自身。例如：普光明寶（普遍發出光明的寶物）、帝青寶（深藍色的寶物）、大帝青寶（更深藍色的寶物）、勝藏摩尼寶（能勝過一切寶物的摩尼寶），明亮如太陽，清涼如月亮，環繞分佈如同眾星，是最上等的莊嚴，第一無比；海殊妙寶（海中特別珍貴的寶物）、海堅固幢寶（如同海中堅固旗幟的寶物），奇特的紋飾和外表，種種莊嚴，在大眾之中最尊貴最殊勝。用閻浮檀金（一種金子）製成的離垢寶繒（沒有污垢的寶布）戴在頭上，享有灌頂的地位，統治閻浮提（我們所居住的世界），具備無量的大威德力量；以慈悲為主，降伏一切怨敵，所發佈的教令，沒有不遵從的。當時，轉輪王用這樣等百千萬億無量無數的寶物莊嚴的座位，施捨給如來（佛陀）第一福田，以及諸菩薩、真善知識、賢聖僧寶、說法之師、父母、宗親、聲聞（聽聞佛陀教誨而修行的人）、獨覺（獨自覺悟的人），以及發心趣向菩薩乘的人，或者如來塔，乃至一切貧窮、孤苦無依的人；隨他們所需要的，都全部施捨給他們。用這樣的善根這樣迴向，例如：『愿一切眾生坐上菩提座（覺悟的座位），都能覺悟諸佛的正法；愿一切眾生處在自在座（自由自在的座位），得到佛法的自在，任何金剛山都不能摧毀，能完全摧伏一切魔軍；愿一切眾生得到佛的自在獅子座（佛陀所坐的座位），被一切眾生所瞻仰；愿一切眾生得到不可說不可說種種殊妙寶莊嚴的座位，在佛法上自在，教化引導眾生；愿一切眾生得到三種世間最殊勝的座位，用廣大的善根來莊嚴；愿一切眾生得到』 English version Or bestow upon them the lion's seat where they dwell. This seat is high, broad, exceptionally wonderful and beautiful, with legs of lapis lazuli, crafted with gold filigree, and covered with soft garments; adorned with jeweled banners, perfumed with exquisite fragrances, and embellished with countless various treasures; a golden net covers it, and jeweled bells sway in the wind, emitting wondrous sounds; countless rare and precious objects surround and adorn it, and all the subjects and people gaze upon it. The crowned king sits alone upon it, proclaiming the Dharma and its teachings, which are followed by all nations. The king also adorns himself with exquisite treasures. These include: the Universal Light Jewel, the Imperial Blue Jewel, the Great Imperial Blue Jewel, the Supreme Treasure Mani Jewel, which is as bright as the sun and as cool as the moon, scattered around like stars, the most supreme and unparalleled adornment; the Unique Ocean Jewel, the Ocean Firm Banner Jewel, with their unique patterns and appearances, adorned in various ways, the most honored and supreme among the assembly. He wears a crown of pure gold from the Jambu River, adorned with a spotless jeweled cloth, enjoying the position of a crowned king, ruling over Jambudvipa (the world we inhabit), possessing immeasurable great power and virtue; with compassion as his foundation, he subdues all enemies, and his teachings are followed without fail. At that time, the Wheel-Turning King bestows such seats, adorned with hundreds of thousands of millions of immeasurable and countless treasures, upon the Tathagata (Buddha), the foremost field of merit, as well as all Bodhisattvas, true and virtuous teachers, the noble Sangha, teachers of the Dharma, parents, relatives, Sravakas (those who hear the Buddha's teachings and practice), Pratyekabuddhas (those who attain enlightenment on their own), and those who aspire to the Bodhisattva path, or the stupas of the Tathagata, and even all the poor and destitute; he gives them whatever they need. With these roots of goodness, he dedicates them in this way, saying: 'May all beings sit upon the Bodhi seat (the seat of enlightenment), and be able to awaken to the true Dharma of all Buddhas; may all beings dwell in the seat of freedom, attain freedom in the Dharma, which cannot be destroyed by any Vajra Mountain, and be able to completely subdue all the armies of Mara; may all beings attain the Buddha's free lion's seat (the seat where the Buddha sits), which is gazed upon by all beings; may all beings attain countless various wonderful and precious adorned seats, be free in the Dharma, and guide and teach beings; may all beings attain the three most supreme seats in the world, adorned with vast roots of goodness; may all beings attain'
【English Translation】 Or bestow the lion's seat where they dwell. The seat is high, broad, exceptionally wonderful and beautiful, with legs of lapis lazuli, crafted with gold filigree, and covered with soft garments; adorned with jeweled banners, perfumed with exquisite fragrances, and embellished with countless various treasures; a golden net covers it, and jeweled bells sway in the wind, emitting wondrous sounds; countless rare and precious objects surround and adorn it, and all the subjects and people gaze upon it. The crowned king sits alone upon it, proclaiming the Dharma and its teachings, which are followed by all nations. The king also adorns himself with exquisite treasures. These include: the Universal Light Jewel, the Imperial Blue Jewel, the Great Imperial Blue Jewel, the Supreme Treasure Mani Jewel, which is as bright as the sun and as cool as the moon, scattered around like stars, the most supreme and unparalleled adornment; the Unique Ocean Jewel, the Ocean Firm Banner Jewel, with their unique patterns and appearances, adorned in various ways, the most honored and supreme among the assembly. He wears a crown of pure gold from the Jambu River, adorned with a spotless jeweled cloth, enjoying the position of a crowned king, ruling over Jambudvipa, possessing immeasurable great power and virtue; with compassion as his foundation, he subdues all enemies, and his teachings are followed without fail. At that time, the Wheel-Turning King bestows such seats, adorned with hundreds of thousands of millions of immeasurable and countless treasures, upon the Tathagata, the foremost field of merit, as well as all Bodhisattvas, true and virtuous teachers, the noble Sangha, teachers of the Dharma, parents, relatives, Sravakas, Pratyekabuddhas, and those who aspire to the Bodhisattva path, or the stupas of the Tathagata, and even all the poor and destitute; he gives them whatever they need. With these roots of goodness, he dedicates them in this way, saying: 'May all beings sit upon the Bodhi seat, and be able to awaken to the true Dharma of all Buddhas; may all beings dwell in the seat of freedom, attain freedom in the Dharma, which cannot be destroyed by any Vajra Mountain, and be able to completely subdue all the armies of Mara; may all beings attain the Buddha's free lion's seat, which is gazed upon by all beings; may all beings attain countless various wonderful and precious adorned seats, be free in the Dharma, and guide and teach beings; may all beings attain the three most supreme seats in the world, adorned with vast roots of goodness; may all beings attain'
周遍不可說不可說世界座，阿僧祇劫嘆之無盡；愿一切眾生得大深密福德之座，其身充滿一切法界；愿一切眾生得不思議種種寶座，隨其本願所念眾生，廣開法施；愿一切眾生得善妙座，現不可說諸佛神通；愿一切眾生得一切寶座、一切香座、一切華座、一切衣座、一切鬘座、一切摩尼座、一切琉璃等不思議種種寶座、無量不可說世界座、一切世間莊嚴清凈座、一切金剛座，示現如來威德自在，成最正覺。』是為菩薩摩訶薩施寶座時善根迴向；為令眾生獲離世間大菩提座，自然覺悟一切佛法故。
「佛子！菩薩摩訶薩施諸寶蓋。此蓋殊特，尊貴所用，種種大寶而為莊嚴，百千億那由他上妙蓋中最為第一；眾寶為竿，妙網覆上，寶繩金鈴周匝垂下，摩尼瓔珞次第懸布，微風吹動，妙音克諧；珠玉寶藏種種充滿，無量奇珍悉以嚴飾，栴檀、沉水妙香普熏，閻浮檀金光明清凈。如是無量百千億那由他阿僧祇眾妙寶物具足莊嚴，以清凈心奉施於佛，及佛滅后所有塔廟，或為法故施諸菩薩及善知識、名聞法師，或施父母，或施僧寶，或復奉施一切佛法，或施種種眾生福田，或施師僧及諸尊宿，或施初發菩提之心乃至一切貧窮、孤露；隨有求者，悉皆施與。以此善根如是迴向，所謂：『愿一切眾生勤修善根以覆其身，常為諸
【現代漢語翻譯】 現代漢語譯本 『愿一切眾生獲得遍佈不可說不可說世界的寶座，即使經過阿僧祇劫（無數個大劫）讚歎也無法窮盡其功德；愿一切眾生獲得廣大深奧的福德之座，其身充滿整個法界；愿一切眾生獲得不可思議的種種寶座，能隨其本願為所念的眾生，廣開佛法佈施；愿一切眾生獲得善妙的寶座，能顯現不可說諸佛的神通；愿一切眾生獲得一切寶座、一切香座、一切華座、一切衣座、一切鬘座、一切摩尼座、一切琉璃等不可思議的種種寶座、無量不可說世界的寶座、一切世間莊嚴清凈的寶座、一切金剛座，示現如來的威德自在，成就最正覺（無上正等正覺）。』這是菩薩摩訶薩佈施寶座時善根的迴向；爲了使眾生獲得脫離世間的大菩提座，自然覺悟一切佛法。 『佛子！菩薩摩訶薩佈施各種寶蓋。這些寶蓋殊勝特別，是尊貴者所用，用種種大寶來莊嚴，在百千億那由他（極多的數量單位）上妙的寶蓋中最為第一；用眾寶做竿，妙網覆蓋其上，寶繩金鈴在周圍垂下，摩尼瓔珞次第懸掛，微風吹動，發出美妙和諧的聲音；珠玉寶藏種種充滿，用無量奇珍來裝飾，栴檀（一種香木）、沉水（一種香木）的妙香普遍薰染，閻浮檀金（一種金色）的光明清凈。像這樣無量百千億那由他阿僧祇（極多的數量單位）的各種妙寶物品具足莊嚴，以清凈心奉獻給佛，以及佛滅度后所有的塔廟，或者爲了佛法佈施給諸菩薩和善知識、名聞法師，或者佈施給父母，或者佈施給僧寶，或者奉獻給一切佛法，或者佈施給種種眾生福田，或者佈施給師僧和諸位尊宿，或者佈施給初發菩提心的人乃至一切貧窮、孤苦無依的人；只要有求者，都全部施與。用這些善根這樣迴向，即：『愿一切眾生勤修善根來覆蓋其身，常為諸
【English Translation】 English version 'May all sentient beings obtain seats that pervade ineffable, ineffable worlds, which cannot be exhausted even after praising them for asamkhya kalpas (countless eons); may all sentient beings obtain seats of great profound merit, their bodies filling the entire dharma realm; may all sentient beings obtain inconceivable various jeweled seats, which, according to their original vows, can widely open the dharma teachings for the sentient beings they contemplate; may all sentient beings obtain excellent and wonderful seats, manifesting the inconceivable spiritual powers of all Buddhas; may all sentient beings obtain all jeweled seats, all fragrant seats, all flower seats, all clothing seats, all garland seats, all mani (jewel) seats, all lapis lazuli and other inconceivable various jeweled seats, immeasurable ineffable world seats, all worldly adorned pure seats, all vajra (diamond) seats, manifesting the majestic power and freedom of the Tathagata, and attaining the most perfect enlightenment (Anuttara-samyak-sambodhi).' This is the dedication of merit when Bodhisattva Mahasattvas offer jeweled seats; it is to enable sentient beings to obtain the great Bodhi seat that transcends the world, and naturally awaken to all the Buddha's teachings. 'Buddha-children! Bodhisattva Mahasattvas offer various jeweled canopies. These canopies are extraordinary and special, used by the honored ones, adorned with various great jewels, and are the foremost among hundreds of thousands of millions of nayutas (a large number) of supreme canopies; with jeweled poles, covered with exquisite nets, jeweled ropes and golden bells hanging all around, mani necklaces suspended in order, and when a gentle breeze blows, they produce wonderful and harmonious sounds; filled with various pearls, jades, and treasures, adorned with immeasurable rare treasures, with the wonderful fragrance of sandalwood and agarwood pervading, and the pure light of jambudvipa gold (a type of gold). Thus, immeasurable hundreds of thousands of millions of nayutas asamkhyas (a large number) of various wonderful jeweled items are fully adorned, and with a pure mind, they are offered to the Buddha, and to all stupas and temples after the Buddha's parinirvana, or for the sake of the Dharma, offered to Bodhisattvas and good teachers, renowned Dharma masters, or offered to parents, or offered to the Sangha (monastic community), or offered to all the Buddha's teachings, or offered to various fields of merit for sentient beings, or offered to teachers and venerable elders, or offered to those who have just generated the Bodhi mind, and even to all the poor and destitute; whoever asks, they are all given. With these roots of goodness, they dedicate the merit in this way, saying: 'May all sentient beings diligently cultivate roots of goodness to cover their bodies, and always be
佛之所庇廕；愿一切眾生功德智慧以為其蓋，永離世間一切煩惱；愿一切眾生覆以善法，除滅世間塵垢熱惱；愿一切眾生得智慧藏，令眾樂見，心無厭足；愿一切眾生以寂靜白法而自覆蔭，皆得究竟不壞佛法；愿一切眾生善覆其身，究竟如來清凈法身；愿一切眾生作周遍蓋，十力智慧遍覆世間；愿一切眾生得妙智慧，出過三世無所染著；愿一切眾生得應供蓋，成勝福田，受一切供；愿一切眾生得最上蓋，獲無上智，自然覺悟。』是為菩薩摩訶薩佈施蓋時善根迴向；為令一切眾生得自在蓋，能持一切諸善法故；為令一切眾生能以一蓋，普覆一切虛空法界一切剎土，示現諸佛自在神通無退轉故；為令一切眾生能以一蓋，莊嚴十方一切世界，供養佛故；為令一切眾生以妙幢幡及諸寶蓋，供養一切諸如來故；為令一切眾生得普莊嚴蓋，遍覆一切諸佛國土盡無餘故；為令一切眾生得廣大蓋，普蓋眾生，皆令于佛生信解故；為令一切眾生以不可說眾妙寶蓋，供養一佛，于不可說一一佛所皆如是故；為令一切眾生得佛菩提高廣之蓋，普覆一切諸如來故；為令一切眾生得一切摩尼寶莊嚴蓋、一切寶瓔珞莊嚴蓋、一切堅固香莊嚴蓋、種種寶清凈莊嚴蓋、無量寶清凈莊嚴蓋、廣大寶清凈莊嚴蓋，寶網彌覆，寶鈴垂下，隨風搖動，出微妙音，
普覆法界、虛空界、一切世界諸佛身故；為令一切眾生得無障無礙智莊嚴蓋，普覆一切諸如來故；又欲令一切眾生得第一智慧故；又欲令一切眾生得佛功德莊嚴故；又欲令一切眾生於佛功德生清凈欲願心故；又欲令一切眾生得無量無邊自在心寶故；又欲令一切眾生滿足諸法自在智故；又欲令一切眾生以諸善根普覆一切故；又欲令一切眾產生就最勝智慧蓋故；又欲令一切眾產生就十力普遍蓋故；又欲令一切眾生能以一蓋彌覆法界諸佛剎故；又欲令一切眾生於法自在為法王故；又欲令一切眾生得大威德自在心故；又欲令一切眾生得廣大智恒無絕故；又欲令一切眾生得無量功德普覆一切皆究竟故；又欲令一切眾生以諸功德蓋其心故；又欲令一切眾生以平等心覆眾生故；又欲令一切眾生得大智慧平等蓋故；又欲令一切眾生具大回向巧方便故；又欲令一切眾生獲勝欲樂清凈心故；又欲令一切眾生得善欲樂清凈意故；又欲令一切眾生得大回向普覆一切諸眾生故。
「佛子！菩薩摩訶薩或施種種上妙幢幡。眾寶為竿，寶繒為幡，種種雜彩以為其幢；寶網垂覆，光色遍滿；寶鐸微搖，音節相和；奇特妙寶形如半月，閻浮檀金光逾皦日，悉置幢上；隨諸世界業果所現，種種妙物以為嚴飾。如是無數千萬億那由他諸妙幢幡，接影連輝
【現代漢語翻譯】 現代漢語譯本 爲了普遍覆蓋法界、虛空界、一切世界諸佛的身體；爲了使一切眾生獲得無障礙無礙的智慧莊嚴覆蓋，普遍覆蓋一切如來；又爲了使一切眾生獲得第一智慧；又爲了使一切眾生獲得佛的功德莊嚴；又爲了使一切眾生對佛的功德生起清凈的慾望和願望；又爲了使一切眾生獲得無量無邊的自在心寶；又爲了使一切眾生滿足對諸法自在的智慧；又爲了使一切眾生以諸善根普遍覆蓋一切；又爲了使一切眾產生就最殊勝的智慧覆蓋；又爲了使一切眾產生就十力（如來十種力量）普遍覆蓋；又爲了使一切眾生能以一個覆蓋瀰漫法界諸佛剎（佛的國土）；又爲了使一切眾生在法上自在，成為法王；又爲了使一切眾生獲得大威德自在的心；又爲了使一切眾生獲得廣大的智慧，恒常不絕；又爲了使一切眾生獲得無量功德，普遍覆蓋一切，最終圓滿；又爲了使一切眾生以諸功德覆蓋其心；又爲了使一切眾生以平等心覆蓋眾生；又爲了使一切眾生獲得大智慧平等覆蓋；又爲了使一切眾生具備大回向（將功德迴向給眾生）的巧妙方便；又爲了使一切眾生獲得殊勝的慾望和快樂的清凈心；又爲了使一切眾生獲得善良的慾望和快樂的清凈意念；又爲了使一切眾生獲得大回向，普遍覆蓋一切眾生。 『佛子！菩薩摩訶薩（偉大的菩薩）或者佈施種種上妙的幢幡（佛教的旗幟）。用眾寶做竿，寶繒（絲織品）做幡，用各種雜色來做幢；寶網垂掛覆蓋，光色遍滿；寶鐸（鈴鐺）微微搖動，聲音和諧；奇特美妙的寶物形狀像半月，閻浮檀金（一種珍貴的金色）的光芒勝過太陽，全部安置在幢上；隨著各個世界業果所顯現，用各種美妙的物品來裝飾。像這樣無數千萬億那由他（極大的數字）的各種美妙幢幡，接連不斷，光輝相映。
【English Translation】 English version To universally cover the bodies of all Buddhas in the Dharma Realm, the Realm of Empty Space, and all worlds; to enable all sentient beings to attain the adornment of unobstructed and unimpeded wisdom, universally covering all Tathagatas; also to enable all sentient beings to attain the foremost wisdom; also to enable all sentient beings to attain the adornment of the Buddha's merits; also to enable all sentient beings to generate pure desire and aspiration for the Buddha's merits; also to enable all sentient beings to attain the immeasurable and boundless treasure of a free mind; also to enable all sentient beings to fulfill the wisdom of freedom regarding all dharmas; also to enable all sentient beings to universally cover all with all good roots; also to enable all sentient beings to accomplish the most supreme wisdom covering; also to enable all sentient beings to accomplish the universal covering of the Ten Powers (of a Buddha); also to enable all sentient beings to use one covering to pervade all Buddha lands in the Dharma Realm; also to enable all sentient beings to be free in the Dharma, becoming Dharma Kings; also to enable all sentient beings to attain a mind of great majestic power and freedom; also to enable all sentient beings to attain vast wisdom that is constant and never ceasing; also to enable all sentient beings to attain immeasurable merits, universally covering all, ultimately reaching perfection; also to enable all sentient beings to cover their minds with all merits; also to enable all sentient beings to cover all sentient beings with an equal mind; also to enable all sentient beings to attain the great wisdom of equal covering; also to enable all sentient beings to possess the skillful means of great dedication (of merits to all beings); also to enable all sentient beings to obtain a pure mind of superior desire and joy; also to enable all sentient beings to obtain a pure intention of good desire and joy; also to enable all sentient beings to obtain great dedication, universally covering all sentient beings. 'Buddha-child! Bodhisattva Mahasattvas (great Bodhisattvas) may offer various supreme banners and pennants. Using various treasures as poles, precious silk as banners, and various mixed colors to make the pennants; with treasure nets hanging down, covering all, their light and colors pervading everywhere; with precious bells gently swaying, their sounds harmonious; with unique and wonderful treasures shaped like half-moons, the light of Jambu-dana gold (a precious gold) surpassing the sun, all placed on the banners; according to the karmic results manifested in various worlds, using various wonderful objects as adornments. Like this, countless millions of billions of nayutas (extremely large numbers) of various wonderful banners and pennants, continuously connected, their radiance reflecting each other.'
遞相間發，光明嚴潔周遍大地，充滿十方虛空法界一切佛剎。菩薩摩訶薩凈心信解，以如是等無量幢幡，或施現在一切諸佛及佛滅后所有塔廟，或施法寶，或施僧寶，或施菩薩、諸善知識，或施聲聞及辟支佛，或施大眾，或施別人；諸來求者，普皆施與。以此善根如是迴向，所謂：『愿一切眾生皆能建立一切善根福德幢幡，不可毀壞；愿一切眾生建一切法自在幢幡，尊重愛樂，勤加守護；愿一切眾生常以寶繒書寫正法，護持諸佛菩薩法藏；愿一切眾生建高顯幢，然智慧燈普照世間；愿一切眾生立堅固幢，悉能摧殄一切魔業；愿一切眾生建智力幢，一切諸魔所不能壞；愿一切眾生得大智慧那羅延幢，摧滅一切世間慢幢；愿一切眾生得智慧日大光明幢，以智日光普照法界；愿一切眾生具足無量寶莊嚴幢，充滿十方一切世界供養諸佛；愿一切眾生得如來幢，摧滅一切九十六種外道邪見。』是為菩薩摩訶薩施幢幡時善根迴向，為令一切眾生得甚深高廣菩薩行幢及諸菩薩神通行幢清凈道故。
「佛子！菩薩摩訶薩開眾寶藏，以百千億那由他諸妙珍寶，給施無數一切眾生，隨意與之，心無吝惜；以諸善根如是迴向，所謂：『愿一切眾生常見佛寶，舍離愚癡，修行正念；愿一切眾生皆得具足法寶光明，護持一切諸佛法藏；愿一
【現代漢語翻譯】 現代漢語譯本 （光明）交替散發，光芒莊嚴潔凈，遍佈大地，充滿十方虛空法界一切佛剎（佛的國土）。菩薩摩訶薩（偉大的菩薩）以清凈的心信受理解，用這樣無量的寶幢幡，或者佈施給現在的一切諸佛以及佛滅度后所有的塔廟，或者佈施法寶（佛的教法），或者佈施僧寶（僧團），或者佈施菩薩、諸善知識（引導修行的人），或者佈施聲聞（聽聞佛法而修行的人）及辟支佛（獨自覺悟的人），或者佈施大眾，或者佈施給其他人；對於所有前來求取的人，都普遍地施與。以此善根這樣迴向，即：『愿一切眾生都能建立一切善根福德的寶幢幡，不可毀壞；愿一切眾生建立一切法自在的寶幢幡，尊重愛護，勤加守護；愿一切眾生常常用寶貴的絲綢書寫正法，護持諸佛菩薩的法藏；愿一切眾生建立高顯的寶幢，點燃智慧的燈火普照世間；愿一切眾生豎立堅固的寶幢，能夠摧毀一切魔的業障；愿一切眾生建立智力的寶幢，一切諸魔都不能破壞；愿一切眾生得到大智慧那羅延（一種神力）的寶幢，摧毀一切世間的傲慢之幢；愿一切眾生得到智慧日光的大光明寶幢，用智慧的日光普照法界；愿一切眾生具足無量寶物莊嚴的寶幢，充滿十方一切世界供養諸佛；愿一切眾生得到如來的寶幢，摧毀一切九十六種外道的邪見。』這是菩薩摩訶薩佈施寶幢幡時的善根迴向，爲了使一切眾生得到甚深高廣的菩薩行幢以及諸菩薩神通行的清凈道。 「佛子（佛的弟子）！菩薩摩訶薩開啟眾多的寶藏，用百千億那由他（極大的數量單位）的各種珍寶，佈施給無數的一切眾生，隨他們的意願給予，心中沒有吝惜；用這些善根這樣迴向，即：『愿一切眾生常見佛寶，舍離愚癡，修行正念；愿一切眾生都能具足法寶的光明，護持一切諸佛的法藏；愿一切眾生都能具足僧寶的清凈，遠離一切煩惱的塵垢；愿一切眾生都能得到一切菩薩的智慧光明，照耀一切世間；愿一切眾生都能得到一切諸佛的無量功德，成就一切眾生的願望；愿一切眾生都能得到一切諸佛的無礙辯才，宣說一切諸法的真實義理；愿一切眾生都能得到一切諸佛的清凈法身，成就一切眾生的善根；愿一切眾生都能得到一切諸佛的無量智慧，成就一切眾生的菩提道；愿一切眾生都能得到一切諸佛的無量神通，成就一切眾生的解脫；愿一切眾生都能得到一切諸佛的無量自在，成就一切眾生的清凈行。』這是菩薩摩訶薩開啟寶藏佈施時的善根迴向，爲了使一切眾生得到一切諸佛的無量功德，成就一切眾生的清凈道。
【English Translation】 English version They emit light in succession, their brilliance majestic and pure, pervading the earth and filling all Buddha-lands throughout the ten directions and the Dharma realm of empty space. Bodhisattva-Mahasattvas (great Bodhisattvas), with pure minds of faith and understanding, use such immeasurable banners and pennants to offer to all Buddhas present and to all stupas and temples after the Buddhas' extinction, or to offer the Dharma Jewel (Buddha's teachings), or to offer the Sangha Jewel (the monastic community), or to offer to Bodhisattvas, all good teachers, or to offer to Sravakas (those who hear the teachings) and Pratyekabuddhas (those who awaken on their own), or to offer to the masses, or to offer to others; to all who come seeking, they give universally. With these roots of goodness, they dedicate them thus: 'May all beings be able to establish banners and pennants of all good roots and merits, indestructible; may all beings establish banners and pennants of freedom in all dharmas, respecting, loving, and diligently protecting them; may all beings always write the true Dharma with precious silks, protecting the Dharma treasury of all Buddhas and Bodhisattvas; may all beings establish high and prominent banners, lighting the lamps of wisdom to illuminate the world; may all beings erect firm banners, able to destroy all demonic activities; may all beings establish banners of intellectual power, which all demons cannot destroy; may all beings obtain the great wisdom Narayana (a divine power) banner, destroying all banners of worldly arrogance; may all beings obtain the great light banner of the sun of wisdom, illuminating the Dharma realm with the light of wisdom; may all beings possess banners adorned with immeasurable treasures, filling all worlds in the ten directions to make offerings to all Buddhas; may all beings obtain the Tathagata (Buddha) banner, destroying all ninety-six kinds of heretical views.' This is the dedication of the roots of goodness when Bodhisattva-Mahasattvas offer banners and pennants, to enable all beings to attain the profound and vast Bodhisattva practice banner and the pure path of all Bodhisattvas' miraculous powers. 「Buddha-children (disciples of the Buddha)! Bodhisattva-Mahasattvas open up many treasure troves, using hundreds of thousands of billions of nayutas (extremely large units) of various precious jewels, giving them to countless beings, giving according to their wishes, without any stinginess in their hearts; with these roots of goodness, they dedicate them thus: 'May all beings always see the Buddha Jewel, abandoning ignorance, and practicing right mindfulness; may all beings be able to possess the light of the Dharma Jewel, protecting the Dharma treasury of all Buddhas; may all beings be able to possess the purity of the Sangha Jewel, being far from all defilements of afflictions; may all beings be able to obtain the wisdom light of all Bodhisattvas, illuminating all worlds; may all beings be able to obtain the immeasurable merits of all Buddhas, fulfilling the wishes of all beings; may all beings be able to obtain the unobstructed eloquence of all Buddhas, proclaiming the true meaning of all dharmas; may all beings be able to obtain the pure Dharma body of all Buddhas, accomplishing the good roots of all beings; may all beings be able to obtain the immeasurable wisdom of all Buddhas, accomplishing the Bodhi path of all beings; may all beings be able to obtain the immeasurable miraculous powers of all Buddhas, accomplishing the liberation of all beings; may all beings be able to obtain the immeasurable freedom of all Buddhas, accomplishing the pure practice of all beings.' This is the dedication of the roots of goodness when Bodhisattva-Mahasattvas open treasure troves and give, to enable all beings to obtain the immeasurable merits of all Buddhas, accomplishing the pure path of all beings.
切眾生能悉攝受一切僧寶，周給供養，恒無厭足；愿一切眾生得一切智無上心寶，凈菩提心，無有退轉；愿一切眾生得智慧寶，普入諸法，心無疑惑；愿一切眾生具足菩薩諸功德寶，開示演說無量智慧；愿一切眾生得於無量妙功德寶，修成正覺十力智慧；愿一切眾生得妙三昧十六智寶，究竟成滿廣大智慧；愿一切眾產生就第一福田之寶，悟入如來無上智慧；愿一切眾生得成第一無上寶主，以無盡辯開演諸法。』是為菩薩摩訶薩施眾寶時善根迴向，為令一切眾生皆得成滿第一智寶、如來無礙凈眼寶故。
「佛子！菩薩摩訶薩或以種種妙莊嚴具而為佈施。所謂：一切身莊嚴具，令身凈妙，靡不稱可。菩薩摩訶薩等觀一切世間眾生，猶如一子，欲令皆得身凈莊嚴，成就世間最上安樂、佛智慧樂，安住佛法，利益眾生。以如是等百千億那由他種種殊妙寶莊嚴具，勤行佈施。行佈施時，以諸善根如是迴向，所謂：『愿一切眾產生就無上妙莊嚴具，以諸清凈功德智慧莊嚴人天；愿一切眾生得清凈莊嚴相，以凈福德莊嚴其身；愿一切眾生得上妙莊嚴相，以百福相莊嚴其身；愿一切眾生得不雜亂莊嚴相，以一切相莊嚴其身；愿一切眾生得善凈語言莊嚴相，具足種種無盡辯才；愿一切眾生得一切功德聲莊嚴相，其音清凈，聞者喜悅
【現代漢語翻譯】 現代漢語譯本：愿一切眾生能夠完全攝受一切僧寶（指佛法僧三寶中的僧伽），周遍供給供養，永遠沒有厭倦滿足的時候；愿一切眾生獲得一切智慧無上的心寶，清凈的菩提心，永不退轉；愿一切眾生獲得智慧寶，普遍深入一切法，心中沒有疑惑；愿一切眾生具足菩薩的各種功德寶，開示演說無量的智慧；愿一切眾生獲得無量的微妙功德寶，修成正覺的十力智慧；愿一切眾生獲得微妙的三昧十六智寶，最終成就圓滿廣大的智慧；愿一切眾產生就第一福田之寶，領悟進入如來的無上智慧；愿一切眾生能夠成為第一無上的寶主，以無盡的辯才開演諸法。』這是菩薩摩訶薩在佈施眾寶時所做的善根迴向，爲了使一切眾生都能夠成就圓滿第一智慧寶、如來無礙清凈眼寶的緣故。 『佛子！菩薩摩訶薩或者用種種美妙的莊嚴器具進行佈施。例如：一切身體的莊嚴器具，使身體清凈美妙，沒有不令人稱讚喜愛的。菩薩摩訶薩等視一切世間眾生，猶如自己的獨生子，希望他們都能夠獲得身體的清凈莊嚴，成就世間最上的安樂、佛的智慧之樂，安住于佛法，利益眾生。用像這樣百千億那由他種種殊勝美妙的寶莊嚴器具，勤奮地進行佈施。在進行佈施的時候，用各種善根這樣迴向，例如：『愿一切眾產生就無上的美妙莊嚴器具，用各種清凈的功德智慧來莊嚴人天；愿一切眾生獲得清凈莊嚴的相貌，用清凈的福德來莊嚴他們的身體；愿一切眾生獲得最美妙的莊嚴相貌，用百福相來莊嚴他們的身體；愿一切眾生獲得不雜亂的莊嚴相貌，用一切相來莊嚴他們的身體；愿一切眾生獲得善凈語言的莊嚴相貌，具足種種無盡的辯才；愿一切眾生獲得一切功德音聲的莊嚴相貌，他們的聲音清凈，聽聞的人都感到喜悅。
【English Translation】 English version: May all sentient beings be able to fully embrace all the Sangha treasures (referring to the Sangha of the Three Jewels: Buddha, Dharma, and Sangha), provide offerings universally, and never be weary or satisfied; may all sentient beings obtain the supreme heart treasure of all wisdom, a pure Bodhi mind, and never regress; may all sentient beings obtain the treasure of wisdom, deeply penetrate all dharmas, and have no doubts in their minds; may all sentient beings possess all the Bodhisattva's merit treasures, reveal and expound immeasurable wisdom; may all sentient beings obtain immeasurable wonderful merit treasures, cultivate and achieve the ten powers of wisdom of perfect enlightenment; may all sentient beings obtain the wonderful Samadhi sixteen wisdom treasures, ultimately achieve complete and vast wisdom; may all sentient beings achieve the treasure of the foremost field of merit, and realize the unsurpassed wisdom of the Tathagata; may all sentient beings become the foremost supreme treasure masters, and expound all dharmas with inexhaustible eloquence.』 This is the dedication of good roots made by the Bodhisattva Mahasattva when giving away various treasures, for the sake of enabling all sentient beings to achieve the complete foremost wisdom treasure and the unobstructed pure eye treasure of the Tathagata. 『Buddha's children! Bodhisattva Mahasattvas may also give away various wonderful adornments as offerings. For example: all adornments for the body, making the body pure and wonderful, and without exception pleasing and admirable. Bodhisattva Mahasattvas and others view all sentient beings in the world as if they were their only child, wishing that they all could obtain the pure adornment of the body, achieve the supreme bliss of the world, the bliss of the Buddha's wisdom, abide in the Buddha's Dharma, and benefit sentient beings. With such hundreds of thousands of billions of nayutas of various exquisite and wonderful treasure adornments, they diligently practice giving. When practicing giving, they dedicate all good roots in this way, for example: 『May all sentient beings achieve the supreme wonderful adornments, using various pure merits and wisdom to adorn humans and devas; may all sentient beings obtain the appearance of pure adornment, using pure merits to adorn their bodies; may all sentient beings obtain the most wonderful appearance of adornment, using the hundred blessings to adorn their bodies; may all sentient beings obtain the appearance of unmixed adornment, using all appearances to adorn their bodies; may all sentient beings obtain the appearance of well-purified speech adornment, possessing all kinds of inexhaustible eloquence; may all sentient beings obtain the appearance of all merit sounds adornment, their voices pure, and those who hear them feel joy.
；愿一切眾生得可愛樂諸佛語言莊嚴相，令諸眾生聞法歡喜修清凈行；愿一切眾生得心莊嚴相，入深禪定，普見諸佛；愿一切眾生得總持莊嚴相，照明一切諸佛正法；愿一切眾生得智慧莊嚴相，以佛智慧莊嚴其心。』是為菩薩摩訶薩惠施一切莊嚴具時善根迴向；為令眾生具足一切無量佛法，功德智慧圓滿莊嚴，永離一切憍慢放逸故。
「佛子！菩薩摩訶薩以受灌頂自在王位摩尼寶冠及髻中珠，普施眾生，心無吝惜，常勤修習，為大施主，修學施慧，增長舍根，智慧善巧，其心廣大，給施一切，以彼善根如是迴向，所謂：『愿一切眾生得諸佛法之所灌頂，成一切智；愿一切眾生具足頂髻，得第一智，到于彼岸；愿一切眾生以妙智寶普攝眾生，皆令究竟功德之頂；愿一切眾生皆得成就智慧寶頂，堪受世間之所禮敬；愿一切眾生以智慧冠莊嚴其首，為一切法自在之王；愿一切眾生智慧明珠系其頂上，一切世間無能見者；愿一切眾生皆悉堪受世間頂禮，成就慧頂，照明佛法；愿一切眾生首冠十力莊嚴之冠，智慧寶海清凈具足；愿一切眾生至大地頂，得一切智，究竟十力，破欲界頂諸魔眷屬；愿諸眾生得成第一無上頂王，獲一切智光明之頂，無能映奪。』是為菩薩摩訶薩施寶冠時善根迴向，為令眾生得第一智最清凈處智慧
【現代漢語翻譯】 現代漢語譯本：'愿一切眾生獲得諸佛可愛喜悅的語言所莊嚴的相，使一切眾生聽聞佛法歡喜並修行清凈的行為；愿一切眾生獲得心意莊嚴的相，進入深層的禪定，普遍見到諸佛；愿一切眾生獲得總持（dharani，記憶和理解佛法教義的能力）莊嚴的相，照亮一切諸佛的正法；愿一切眾生獲得智慧莊嚴的相，以佛的智慧來莊嚴他們的心。'這是菩薩摩訶薩在佈施一切莊嚴物品時，將善根迴向的願望；爲了使眾生具足一切無量佛法，功德和智慧圓滿莊嚴，永遠遠離一切驕慢和放逸。 『佛子！菩薩摩訶薩以接受灌頂（abhiseka，一種宗教儀式）的自在王位摩尼寶冠以及髮髻中的明珠，普遍佈施給眾生，心中沒有吝惜，常常勤奮修習，成為大施主，修學佈施的智慧，增長捨棄的根本，智慧善巧，他們的心廣大，給予一切，以這些善根這樣迴向，即：『愿一切眾生獲得諸佛佛法的灌頂，成就一切智（sarvajna，佛陀的智慧）；愿一切眾生具足頂髻，獲得第一智，到達彼岸；愿一切眾生以美妙的智慧寶珠普遍攝受眾生，都讓他們最終達到功德的頂峰；愿一切眾生都成就智慧寶頂，堪受世間的禮敬；愿一切眾生以智慧的冠冕莊嚴他們的頭，成為一切法自在的國王；愿一切眾生的智慧明珠繫在他們的頭頂，一切世間都無法看見；愿一切眾生都堪受世間的頂禮，成就智慧之頂，照亮佛法；愿一切眾生頭戴十力（dasabala，佛陀的十種力量）莊嚴的冠冕，智慧寶海清凈具足；愿一切眾生到達大地的頂端，獲得一切智，最終成就十力，破除欲界頂端諸魔的眷屬；愿一切眾產生為第一無上的頂王，獲得一切智光明的頂峰，沒有誰能遮蔽。』這是菩薩摩訶薩在佈施寶冠時，將善根迴向的願望，爲了使眾生獲得第一智最清凈的智慧之處。
【English Translation】 English version: 'May all sentient beings obtain the adornment of the lovely and pleasing speech of all Buddhas, causing all sentient beings to rejoice upon hearing the Dharma and cultivate pure conduct; may all sentient beings obtain the adornment of a mind, enter deep samadhi (meditative absorption), and universally see all Buddhas; may all sentient beings obtain the adornment of dharani (retention and understanding of the Dharma), illuminating all the true Dharma of all Buddhas; may all sentient beings obtain the adornment of wisdom, using the wisdom of the Buddhas to adorn their minds.' This is the dedication of merit by a Bodhisattva Mahasattva when bestowing all adornments; it is to enable sentient beings to be fully endowed with all immeasurable Buddha-Dharmas, with merit and wisdom perfectly adorned, and to forever be free from all arrogance and negligence. 'Children of the Buddha! A Bodhisattva Mahasattva, with no stinginess in their heart, constantly diligently practices, becomes a great benefactor, studies the wisdom of giving, increases the root of renunciation, is skillful in wisdom, and has a vast mind, bestowing everything, dedicates these roots of goodness in this way: 'May all sentient beings receive the abhiseka (consecration) of the Buddhas' Dharma, and attain all-knowing wisdom (sarvajna); may all sentient beings be endowed with a topknot, obtain the foremost wisdom, and reach the other shore; may all sentient beings universally gather sentient beings with the wonderful jewel of wisdom, causing them all to ultimately reach the peak of merit; may all sentient beings achieve the jewel peak of wisdom, worthy of being revered by the world; may all sentient beings adorn their heads with the crown of wisdom, becoming the king who is free in all Dharmas; may the jewel of wisdom of all sentient beings be tied to the top of their heads, so that no one in the world can see it; may all sentient beings be worthy of being revered by the world, achieve the peak of wisdom, and illuminate the Dharma; may all sentient beings wear the crown adorned with the ten powers (dasabala) on their heads, with the ocean of wisdom pure and complete; may all sentient beings reach the peak of the earth, obtain all-knowing wisdom, ultimately achieve the ten powers, and break the retinues of all demons at the peak of the desire realm; may all sentient beings become the first and unsurpassed king of the peak, obtain the peak of the light of all-knowing wisdom, which no one can overshadow.' This is the dedication of merit by a Bodhisattva Mahasattva when bestowing a jeweled crown, in order to enable sentient beings to obtain the purest place of the foremost wisdom.
摩尼妙寶冠故。
「佛子！菩薩摩訶薩見有眾生處在牢獄黑暗之處，杻械、枷鎖檢系其身，起坐不安，眾苦競集，無有親識，無歸無救，裸露、饑羸，酸劇難忍。菩薩見已，舍其所有一切財寶、妻子、眷屬及以自身，于牢獄中救彼眾生，如大悲菩薩、妙眼王菩薩；既救度已，隨其所須，普皆給施，除其苦患，令得安隱；然後施以無上法寶，令舍放逸，安住善根，于佛教中，心無退轉。佛子！菩薩摩訶薩于牢獄中救眾生時，以諸善根如是迴向，所謂：『愿一切眾生究竟解脫貪愛纏縛；愿一切眾生斷生死流，升智慧岸；愿一切眾生除滅愚癡，生長智慧，解脫一切煩惱纏縛；愿一切眾生滅三界縛，得一切智，究竟出離；愿一切眾生永斷一切煩惱結縛，到無煩惱、無障礙地智慧彼岸；愿一切眾生離諸動念、思惟、分別，入于平等不動智地；愿一切眾生脫諸欲縛，永離世間一切貪慾，於三界中無所染著；愿一切眾生得勝志樂，常蒙諸佛為說法門；愿一切眾生得無著、無縛解脫，心廣大如法界，究竟如虛空；愿一切眾生得菩薩神通，一切世界調伏眾生，令離世間，住于大乘。』是為菩薩摩訶薩救度牢獄苦眾生時善根迴向，為令眾生普入如來智慧地故。
「佛子！菩薩摩訶薩見有獄囚五處被縛，受諸苦毒；防衛驅逼，將
【現代漢語翻譯】 現代漢語譯本：因為摩尼妙寶冠的緣故。
『佛子！菩薩摩訶薩見到有眾生身處牢獄黑暗之處，被木枷、手銬、腳鐐等束縛身體，坐立不安，各種痛苦一齊襲來，沒有親人朋友，沒有依靠和救助，飢餓、羸弱，痛苦難忍。菩薩見到這種情況后，會捨棄自己所有的一切財寶、妻子、眷屬乃至自己的身體，到牢獄中去救助那些眾生，就像大悲菩薩、妙眼王菩薩那樣；救度他們之後，會根據他們各自的需要，普遍地給予施捨，解除他們的痛苦和憂患，讓他們得到安穩；然後會施予無上的佛法，讓他們捨棄放縱懈怠，安住于善根，在佛法教誨中，內心不會退轉。佛子！菩薩摩訶薩在牢獄中救度眾生時，會這樣迴向自己的善根，他們會發愿說：『愿一切眾生最終解脫貪愛的束縛；愿一切眾生斷絕生死輪迴，登上智慧的彼岸；愿一切眾生消除愚癡，增長智慧，解脫一切煩惱的纏縛；愿一切眾生滅除三界的束縛，獲得一切智慧，最終出離輪迴；愿一切眾生永遠斷除一切煩惱的結縛，到達沒有煩惱、沒有障礙的智慧彼岸；愿一切眾生脫離一切動念、思惟、分別，進入平等不動智的境界；愿一切眾生脫離慾望的束縛，永遠遠離世間一切貪慾，在三界中沒有任何染著；愿一切眾生獲得殊勝的志向和快樂，常常蒙受諸佛為他們宣說佛法；愿一切眾生獲得無執著、無束縛的解脫，心胸廣大如法界，最終如同虛空一般；愿一切眾生獲得菩薩的神通，在一切世界調伏眾生，讓他們脫離世俗，安住于大乘佛法。』這就是菩薩摩訶薩救度牢獄中受苦眾生時所做的善根迴向，目的是爲了讓眾生普遍進入如來的智慧境界。
『佛子！菩薩摩訶薩見到有囚犯在五個地方被束縛，遭受各種痛苦和毒害；被防衛人員驅趕逼迫，即將被處決。
【English Translation】 English version: Because of the Mani Jewel Crown.
'Buddha-child! When a Bodhisattva Mahasattva sees beings in the darkness of prison, their bodies bound by shackles, fetters, and chains, unable to sit or stand in peace, with all kinds of suffering converging upon them, without relatives or friends, without refuge or help, emaciated from hunger, and enduring unbearable pain, the Bodhisattva, upon seeing this, will give up all their possessions, wealth, wife, family, and even their own body, to go into the prison and rescue those beings, just like the Bodhisattva of Great Compassion and the Bodhisattva Wonderful Eye King. After rescuing them, they will provide for all their needs, universally giving them what they require, removing their suffering and afflictions, and bringing them peace. Then, they will bestow upon them the supreme Dharma, causing them to abandon laxity and abide in good roots, so that in the Buddha's teachings, their minds will not regress. Buddha-child! When a Bodhisattva Mahasattva rescues beings in prison, they dedicate their good roots in this way, saying: 『May all beings ultimately be liberated from the bonds of craving; may all beings cut off the stream of birth and death and ascend to the shore of wisdom; may all beings eliminate ignorance, grow in wisdom, and be liberated from all the entanglements of afflictions; may all beings extinguish the bonds of the three realms, attain all wisdom, and ultimately be liberated; may all beings forever sever all the knots of afflictions and reach the shore of wisdom that is free from afflictions and obstacles; may all beings be free from all thoughts, reflections, and discriminations, and enter the realm of equal and unmoving wisdom; may all beings be free from the bonds of desire, forever abandoning all worldly greed, and be without attachment in the three realms; may all beings attain supreme aspiration and joy, and always receive the Dharma teachings from all Buddhas; may all beings attain liberation that is free from attachment and bondage, with minds as vast as the Dharma realm, ultimately like the void; may all beings attain the supernatural powers of a Bodhisattva, subdue beings in all worlds, and lead them away from the mundane to abide in the Great Vehicle.』 This is how a Bodhisattva Mahasattva dedicates their good roots when rescuing suffering beings in prison, for the purpose of enabling all beings to universally enter the wisdom realm of the Tathagata.
'Buddha-child! When a Bodhisattva Mahasattva sees prisoners bound in five places, suffering various pains and poisons; being driven and forced by guards, about to be executed.
之死地，欲斷其命，舍閻浮提一切樂具，親戚、朋友悉將永訣，置高砧上以刀屠割，或用木槍豎貫其體，衣纏油沃以火焚燒，如是等苦，種種逼迫。菩薩見已，自舍其身而代受之；如阿逸多菩薩、殊勝行王菩薩及余無量諸大菩薩，為眾生故，自捨身命，受諸苦毒。菩薩爾時語主者言：『我願捨身以代彼命，如此等苦可以與我。如治彼人，隨意皆作；設過彼苦阿僧祇倍，我亦當受，令其解脫。我若見彼將被殺害，不捨身命救贖其苦，則不名為住菩薩心。何以故？我為救護一切眾生，發一切智菩提心故。』佛子！菩薩摩訶薩自捨身命救眾生時，以諸善根如是迴向，所謂：『愿一切眾生得無斷盡究竟身命，永離一切災橫逼惱；愿一切眾生依諸佛住，受一切智，具足十力，菩提記別；愿一切眾生普救含識，令無怖畏，永出惡道；愿一切眾生得一切命，入于不死智慧境界；愿一切眾生永離怨敵，無諸厄難，常為諸佛、善友所攝；愿一切眾生舍離一切刀劍兵仗、諸惡苦具，修行種種清凈善業；愿一切眾生離諸怖畏，菩提樹下摧伏魔軍；愿一切眾生離大眾怖，于無上法心凈無畏，能為最上大師子吼；愿一切眾生得無障礙師子智慧，于諸世間修行正業；愿一切眾生到無畏處，常念救護諸苦眾生。』是為菩薩摩訶薩自捨身命救彼臨刑諸獄
【現代漢語翻譯】 現代漢語譯本 將要被處死，生命即將終結，他們將捨棄閻浮提（Jambudvipa，指我們所居住的這個世界）的一切享樂，與親人、朋友永遠訣別，被放置在高高的砧板上用刀宰割，或者用木槍豎直貫穿身體，用浸透油脂的布纏裹后焚燒，像這樣種種的痛苦，不斷地逼迫著他們。菩薩看到這些情景后，會捨棄自己的身體來代替他們承受這些痛苦；就像阿逸多菩薩（Ajita Bodhisattva，彌勒菩薩的別名）、殊勝行王菩薩（Vishishtacharitra-raja Bodhisattva）以及其他無數的大菩薩一樣，爲了眾生的緣故，他們捨棄自己的生命，承受各種痛苦和毒害。菩薩那時會告訴行刑的人說：『我願意捨棄我的身體來代替他們的生命，這些痛苦都可以加在我身上。如何處置他們，就隨意處置我吧；即使所受的痛苦比他們多阿僧祇倍（asamkhya，極大的數字），我也願意承受，讓他們得到解脫。如果我看到他們將被殺害，卻不捨棄自己的生命去救贖他們的痛苦，那我就不能稱之為安住于菩薩心。為什麼呢？因為我爲了救護一切眾生，發起了求得一切智慧的菩提心。』佛子！菩薩摩訶薩在捨棄自己的生命來救度眾生時，會這樣迴向自己的善根，他們會發愿說：『愿一切眾生得到無有斷絕、究竟的生命，永遠遠離一切災禍和逼迫；愿一切眾生依止諸佛，獲得一切智慧，具足十力（dasabala，佛的十種力量），得到菩提的授記；愿一切眾生普遍救護一切有情識的生命，讓他們沒有恐懼，永遠脫離惡道；愿一切眾生得到一切生命，進入不死的智慧境界；愿一切眾生永遠遠離怨敵，沒有各種厄難，常被諸佛和善友所攝護；愿一切眾生捨棄一切刀劍兵器、各種惡劣的刑具，修行各種清凈的善業；愿一切眾生遠離各種恐懼，在菩提樹下摧伏魔軍；愿一切眾生遠離大眾的恐懼，對於無上的佛法內心清凈無畏，能夠發出最偉大的獅子吼；愿一切眾生得到無障礙的獅子智慧，在世間修行正業；愿一切眾生到達無畏的境地，常常想著救護那些受苦的眾生。』這就是菩薩摩訶薩捨棄自己的生命，救度那些即將被處決的獄囚時所做的迴向。
【English Translation】 English version to the place of death, wanting to end their lives, they forsake all the pleasures of Jambudvipa (the world we inhabit), bid farewell forever to relatives and friends, are placed on a high chopping block to be butchered with knives, or have wooden spears thrust vertically through their bodies, wrapped in oil-soaked cloth and burned, such are the various kinds of suffering that constantly oppress them. When Bodhisattvas see these scenes, they give up their own bodies to take their place and endure these sufferings; like Ajita Bodhisattva (another name for Maitreya Bodhisattva), Vishishtacharitra-raja Bodhisattva, and countless other great Bodhisattvas, for the sake of sentient beings, they give up their lives and endure all kinds of suffering and poison. At that time, the Bodhisattva would say to the executioner: 'I am willing to give up my body to take their place, let all these sufferings be inflicted on me. Treat me as you would treat them; even if the suffering I endure is asamkhya (an immeasurable number) times greater than theirs, I am willing to bear it, so that they may be liberated. If I see them about to be killed, and do not give up my own life to redeem their suffering, then I cannot be called one who dwells in the Bodhisattva's mind. Why? Because I have generated the Bodhi mind, seeking all wisdom, in order to protect all sentient beings.' O sons of the Buddha! When Bodhisattva Mahasattvas give up their lives to save sentient beings, they dedicate their roots of goodness in this way, saying: 'May all sentient beings attain an unending, ultimate life, forever free from all calamities and oppressions; may all sentient beings rely on all Buddhas, attain all wisdom, possess the ten powers (dasabala, the ten powers of a Buddha), and receive the prediction of Bodhi; may all sentient beings universally protect all beings with consciousness, so that they have no fear and are forever liberated from evil paths; may all sentient beings attain all life and enter the realm of immortal wisdom; may all sentient beings forever be free from enemies, without any calamities, and always be protected by all Buddhas and good friends; may all sentient beings abandon all swords, weapons, and all kinds of evil instruments of torture, and cultivate all kinds of pure good deeds; may all sentient beings be free from all fears, and under the Bodhi tree, subdue the armies of Mara; may all sentient beings be free from the fear of the masses, have a pure and fearless mind towards the supreme Dharma, and be able to roar the greatest lion's roar; may all sentient beings attain the unobstructed lion's wisdom, and practice righteous deeds in the world; may all sentient beings reach the place of fearlessness, and always think of protecting those suffering beings.' This is the dedication that Bodhisattva Mahasattvas make when they give up their lives to save those prisoners who are about to be executed.
囚時善根迴向；為令眾生離生死苦，得於如來上妙樂故。
大方廣佛華嚴經卷第二十六 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第二十七
于闐國三藏實叉難陀奉 制譯
十回向品第二十五之五
「佛子！菩薩摩訶薩佈施乞者連膚頂髻，如寶髻王菩薩、勝妙身菩薩，及余無量諸菩薩等。菩薩是時見乞者來，心生歡喜而語之言：『汝今若須連膚頂髻，可就我取。我此頂髻，閻浮提中最為第一。』作是語時，心無動亂，不念餘業，舍離世間，志求寂靜，究竟清凈，精勤質直，向一切智；便執利刀割其頭上連膚頂髻，右膝著地，合十指掌，一心施與；正念三世一切諸佛菩薩所行，發大歡喜，增上志樂；于諸法中意善開解，不取于苦，了知苦受無相無生，諸受互起，無有常住：『是故我應同去、來、今一切菩薩修行大舍，發深信樂，求一切智無有退轉，不由他教善知識力。』菩薩摩訶薩作是施時，以諸善根如是迴向，所謂：『愿一切眾生得無見頂，成就菩薩如塔之髻；愿一切眾生得紺青發、金剛發、細軟發，能滅眾生一切煩惱；愿一切眾生得潤澤發、密緻發、不侵鬢額發；愿一切眾生得柔軟發、盡于鬢額而生髮；愿一切眾生得如卐字發、螺文右旋發；
【現代漢語翻譯】 現代漢語譯本 將所修的善根迴向，是爲了讓眾生脫離生死的痛苦，獲得如來至高無上的快樂。
《大方廣佛華嚴經》卷第二十六 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第二十七
于闐國三藏實叉難陀奉 制譯
十回向品第二十五之五
『佛子！菩薩摩訶薩佈施時，即使有人乞求連著面板的頭頂髮髻，也像寶髻王菩薩、勝妙身菩薩以及其他無數菩薩一樣施捨。菩薩這時見到乞求者前來，心中歡喜，對他說：『你如果需要連著面板的頭頂髮髻，可以從我這裡取走。我的這個髮髻，在閻浮提中是最好的。』說這話時，心中沒有動搖，不考慮其他事情，捨棄世俗，立志追求寂靜，達到究竟清凈，精進努力，正直地向一切智慧邁進；然後拿起鋒利的刀割下頭上連著面板的髮髻，右膝跪地，合起雙手，一心一意地施捨出去；正念三世一切諸佛菩薩所行的善舉，生起極大的歡喜，增長志向和快樂；對於諸法，內心善於理解，不執著于痛苦，明白苦受沒有自性，沒有生起，各種感受相互生起，沒有常住不變的：『因此，我應當和過去、現在、未來一切菩薩一樣修行大舍，發起深刻的信心和喜樂，追求一切智慧，永不退轉，不依賴他人的教導和善知識的力量。』菩薩摩訶薩在做這種佈施時，用這些善根這樣迴向，即：『愿一切眾生得到無見頂（佛頂，無能見者），成就菩薩像塔一樣的髮髻；愿一切眾生得到紺青色的頭髮、金剛般堅硬的頭髮、細軟的頭髮，能夠滅除眾生的一切煩惱；愿一切眾生得到潤澤的頭髮、濃密的頭髮、不侵犯鬢角的頭髮；愿一切眾生得到柔軟的頭髮、在鬢角處長滿頭髮；愿一切眾生得到像卐字（吉祥的象徵）一樣的頭髮、像螺紋一樣右旋的頭髮；』
【English Translation】 English version May the roots of goodness cultivated be dedicated to liberate all beings from the suffering of birth and death, and to enable them to attain the supreme bliss of the Tathagata.
The Great Extensive Buddha Flower Adornment Sutra, Volume 26 Taisho Tripitaka Volume 10, No. 0279, The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Volume 27
Translated under Imperial Decree by Tripiṭaka Śikṣānanda of Khotan
Chapter 25, Part 5: The Ten Dedications
'Buddha-child! When Bodhisattva Mahasattvas practice giving, they even give away the topknot of hair with the skin attached, just like Bodhisattva King Jeweled Topknot, Bodhisattva Supreme Wonderful Body, and countless other Bodhisattvas. When a Bodhisattva sees a beggar coming, they are delighted and say to them: 『If you need the topknot of hair with the skin attached, you can take it from me. This topknot of mine is the best in Jambudvipa.』 When saying this, their mind is not disturbed, they do not think of other matters, they abandon the world, aspire to tranquility, attain ultimate purity, diligently strive, are upright, and move towards all-wisdom; then they take a sharp knife and cut off the topknot of hair with the skin attached, kneel on their right knee, join their palms together, and wholeheartedly give it away; they are mindful of the practices of all Buddhas and Bodhisattvas of the three times, generate great joy, and increase their aspiration and happiness; regarding all dharmas, their minds are well-opened, they do not cling to suffering, they understand that suffering has no self-nature, no arising, that various feelings arise mutually, and that there is no permanence: 『Therefore, I should practice great giving like all Bodhisattvas of the past, present, and future, generate deep faith and joy, seek all-wisdom without regression, and not rely on the teachings of others or the power of good teachers.』 When Bodhisattva Mahasattvas make such offerings, they dedicate these roots of goodness in this way, saying: 『May all beings attain the invisible crown (the Buddha's crown, which cannot be seen), and achieve a topknot like a pagoda, like that of a Bodhisattva; may all beings attain dark blue hair, diamond-like hair, and soft hair, which can extinguish all the afflictions of beings; may all beings attain lustrous hair, dense hair, and hair that does not encroach on the temples; may all beings attain soft hair, and hair that grows fully at the temples; may all beings attain hair like the swastika (an auspicious symbol), and hair that spirals to the right like a conch shell;』
愿一切眾生得佛相發，永離一切煩惱結習；愿一切眾生得光明發，其光普照十方世界；愿一切眾生得無亂髮、如如來發，凈妙無雜；愿一切眾生得成應供頂塔之發，令其見者如見佛發；愿一切眾生皆得如來無染著發，永離一切闇翳塵垢。』是為菩薩摩訶薩施連膚髻時善根迴向；為令眾生其心寂靜，皆得圓滿諸陀羅尼，究竟如來一切種智、十種力故。
「佛子！菩薩摩訶薩以眼佈施諸來乞者，如歡喜行菩薩、月光王菩薩，及余無量諸菩薩等所行惠施。菩薩摩訶薩佈施眼時，起清凈施眼心，起清凈智眼心，起依止法光明心，起現觀無上佛道心，發回向廣大智慧心，發與三世菩薩平等舍施心，發於無礙眼起不壞凈信心，于其乞者起歡喜攝受心；為究竟一切神通故，為生佛眼故，為增廣大菩提心故，為修習大慈悲故，為制伏六根故，于如是法而生其心。佛子！菩薩摩訶薩佈施眼時，于其乞者心生愛樂，為設施會，增長法力；舍離世間愛見放逸，除斷欲縛，修習菩提；隨彼所求，心安不動，不違其意，皆令滿足，而常隨順無二舍行。以此善根如是迴向，所謂：『愿一切眾生得最勝眼，示導一切；愿一切眾生得無礙眼，開廣智藏；愿一切眾生得凈肉眼，光明鑒徹，無能蔽者；愿一切眾生得凈天眼，悉見眾生生死業果；愿一切
【現代漢語翻譯】 現代漢語譯本 『愿一切眾生獲得佛陀的相好之發（佛陀頭髮的殊勝特徵），永遠脫離一切煩惱的束縛和習氣；愿一切眾生獲得光明之發，其光芒普照十方世界；愿一切眾生獲得無亂之發，如同如來之發，清凈微妙沒有雜染；愿一切眾生獲得可以成為應供頂禮之塔的發，令見到的人如同見到佛陀的頭髮；愿一切眾生都獲得如來無染著之發，永遠脫離一切黑暗、遮蔽和塵垢。』這是菩薩摩訶薩在佈施連膚髻（連著面板的頭髮）時所做的善根迴向；爲了使眾生的心寂靜，都能夠圓滿各種陀羅尼（總持法門），最終成就如來的一切種智（佛陀的智慧）、十種力（佛陀的十種力量）。 『佛子！菩薩摩訶薩用眼睛佈施給前來乞求的人，就像歡喜行菩薩、月光王菩薩以及其他無數菩薩所做的那樣。菩薩摩訶薩在佈施眼睛時，生起清凈佈施眼睛的心，生起清凈智慧之眼的心，生起依止佛法光明的心，生起現觀無上佛道的心，發起迴向廣大智慧的心，發起與三世菩薩平等舍施的心，發起對於無礙之眼生起不壞的清凈信心，對於乞求者生起歡喜攝受的心；爲了究竟一切神通，爲了生起佛眼，爲了增長廣大的菩提心，爲了修習大慈悲，爲了制伏六根，對於這樣的法而生起這樣的心。佛子！菩薩摩訶薩在佈施眼睛時，對於乞求者心生愛樂，爲了設立佈施的集會，增長佛法的力量；舍離世間的愛見和放逸，斷除慾望的束縛，修習菩提；隨順他們所求，心安住不動，不違揹他們的意願，都讓他們滿足，並且常常隨順無二的舍行。用這樣的善根這樣迴向，就是：『愿一切眾生獲得最殊勝的眼睛，引導一切；愿一切眾生獲得無礙的眼睛，開闊智慧的寶藏；愿一切眾生獲得清凈的肉眼，光明透徹，沒有能夠遮蔽的；愿一切眾生獲得清凈的天眼，能夠完全看到眾生的生死業果；愿一切』
【English Translation】 English version 'May all sentient beings obtain the Buddha's hair of auspicious marks (the special features of the Buddha's hair), forever be free from all afflictions, bonds, and habitual tendencies; may all sentient beings obtain hair of light, its radiance illuminating the ten directions; may all sentient beings obtain undisturbed hair, like the Tathagata's hair, pure, subtle, and without impurities; may all sentient beings obtain hair that can become a stupa worthy of offerings and veneration, so that those who see it are as if seeing the Buddha's hair; may all sentient beings obtain the Tathagata's undefiled hair, forever free from all darkness, obscurations, and defilements.' This is the dedication of merit by the Bodhisattva Mahasattva when giving away the hair with the skin attached; in order to make the minds of sentient beings peaceful, so that they can all perfect all Dharanis (mantras that hold the essence of teachings), and ultimately achieve the Tathagata's all-knowing wisdom (Buddha's wisdom) and the ten powers (ten powers of the Buddha). 'Buddha's child! The Bodhisattva Mahasattva gives away their eyes to those who come to beg, just like the Bodhisattva Joyful Practice, the Bodhisattva Moonlight King, and countless other Bodhisattvas have done. When the Bodhisattva Mahasattva gives away their eyes, they give rise to a pure mind of giving eyes, a pure mind of the eye of wisdom, a mind that relies on the light of the Dharma, a mind that directly perceives the unsurpassed path of Buddhahood, they generate a mind that dedicates to vast wisdom, a mind that gives equally with the Bodhisattvas of the three times, a mind that generates indestructible pure faith in the unobstructed eye, and a mind of joyful acceptance towards the beggar; in order to ultimately achieve all supernatural powers, in order to generate the Buddha's eye, in order to increase the vast Bodhi mind, in order to cultivate great compassion, in order to subdue the six senses, they generate such a mind towards such a Dharma. Buddha's child! When the Bodhisattva Mahasattva gives away their eyes, they generate love and joy towards the beggar, in order to establish gatherings for giving, to increase the power of the Dharma; they abandon worldly love, views, and laxity, cut off the bonds of desire, and cultivate Bodhi; they follow what they seek, their mind is peaceful and unmoving, they do not go against their wishes, they fulfill them all, and they always follow the practice of non-dual giving. With this merit, they dedicate it in this way, saying: 'May all sentient beings obtain the most excellent eye, guiding all; may all sentient beings obtain the unobstructed eye, opening up the treasury of wisdom; may all sentient beings obtain the pure physical eye, bright and clear, with nothing able to obscure it; may all sentient beings obtain the pure heavenly eye, able to fully see the karmic results of sentient beings' births and deaths; may all'
眾生得凈法眼，能隨順入如來境界；愿一切眾生得智慧眼，舍離一切分別取著；愿一切眾生具足佛眼，悉能覺悟一切諸法；愿一切眾產生就普眼，盡諸境界無所障礙；愿一切眾產生就清凈離癡翳眼，了眾生界空無所有；愿一切眾生具足清凈無障礙眼，皆得究竟如來十力。』是為菩薩摩訶薩佈施眼時善根迴向，為令眾生得一切智清凈眼故。
「佛子！菩薩摩訶薩能以耳、鼻施諸乞者，如勝行王菩薩、無怨勝菩薩，及余無量諸菩薩等。佈施之時，親附乞者，專心修習諸菩薩行；具佛種性，生如來家，念諸菩薩所修施行，常勤發起諸佛菩提，清凈諸根功德智慧；觀察三有，無一堅固；愿常得見諸佛菩薩，隨順憶念一切佛法；知身虛妄空無所有，無所貪惜。菩薩如是施耳、鼻時，心常寂靜，調伏諸根；免濟眾生險惡諸難，生長一切智慧功德；入大施海，了達法義，具修諸道；依智慧行，得法自在，以不堅身易堅固身。佛子！菩薩摩訶薩佈施耳時，以諸善根如是迴向，所謂：『愿一切眾生得無礙耳，普聞一切說法之音；愿一切眾生得無障耳，悉能解了一切音聲；愿一切眾生得如來耳，一切聰達無所壅滯；愿一切眾生得清凈耳，不因耳處生分別心；愿一切眾生得無聾聵耳，令矇昧識畢竟不生；愿一切眾生得遍法界耳，悉知一
【現代漢語翻譯】 現代漢語譯本：愿一切眾生獲得清凈的法眼，能夠隨順進入如來的境界；愿一切眾生獲得智慧之眼，捨棄一切分別執著；愿一切眾生具足佛眼（能覺悟一切諸法的眼睛），完全能夠覺悟一切諸法；愿一切眾產生就普眼（能遍觀一切境界的眼睛），在一切境界中都沒有障礙；愿一切眾產生就清凈無癡翳的眼睛，明瞭一切眾生界空無所有；愿一切眾生具足清凈無障礙的眼睛，都能夠最終獲得如來的十力（如來所具有的十種力量）。』這是菩薩摩訶薩佈施眼睛時，將善根迴向，爲了使眾生獲得一切智的清凈之眼。 『佛子！菩薩摩訶薩能夠將耳朵、鼻子佈施給乞求者，就像勝行王菩薩、無怨勝菩薩，以及其他無數的菩薩一樣。在佈施的時候，親近乞求者，專心修習各種菩薩的修行；具足佛的種性，生在如來的家中，憶念菩薩所修的佈施行為，常常勤奮發起諸佛的菩提心，清凈各種根的功德智慧；觀察三有（欲界、色界、無色界），沒有一個是堅固的；愿常常得見諸佛菩薩，隨順憶念一切佛法；知道身體是虛妄空無所有的，沒有什麼值得貪戀和珍惜的。菩薩像這樣佈施耳朵、鼻子的時候，內心常常寂靜，調伏各種感官；救濟眾生脫離危險和災難，增長一切智慧功德；進入大布施的海洋，明瞭通達佛法的意義，具足修習各種道；依靠智慧修行，獲得佛法的自在，用不堅固的身體換取堅固的身體。佛子！菩薩摩訶薩佈施耳朵的時候，將各種善根這樣迴向，所謂：『愿一切眾生獲得無礙的耳朵，普遍聽到一切說法的聲音；愿一切眾生獲得無障礙的耳朵，完全能夠理解一切聲音；愿一切眾生獲得如來的耳朵，一切都聰慧通達沒有阻礙；愿一切眾生獲得清凈的耳朵，不因為耳朵而產生分別心；愿一切眾生獲得不聾不聵的耳朵，使矇昧的意識最終不產生；愿一切眾生獲得遍佈法界的耳朵，完全知道一』
【English Translation】 English version: May all sentient beings obtain the pure Dharma Eye, enabling them to enter the realm of the Tathagata in accordance with it; may all sentient beings obtain the Eye of Wisdom, abandoning all discrimination and attachment; may all sentient beings possess the Buddha Eye (the eye that can awaken to all dharmas), fully capable of awakening to all dharmas; may all sentient beings achieve the Universal Eye (the eye that can see all realms), without any obstruction in all realms; may all sentient beings achieve the pure eye free from the obscuration of ignorance, understanding that the realm of sentient beings is empty and without substance; may all sentient beings possess the pure and unobstructed eye, all ultimately attaining the ten powers of the Tathagata (the ten powers possessed by the Tathagata).』 This is the dedication of merit by the Bodhisattva Mahasattva when giving away their eyes, for the purpose of enabling sentient beings to obtain the pure eye of all-knowing wisdom. 『Buddha-son! The Bodhisattva Mahasattva is able to give away their ears and nose to beggars, just like Bodhisattva King of Superior Conduct, Bodhisattva Invincible Victory, and countless other Bodhisattvas. At the time of giving, they draw near to the beggars, wholeheartedly cultivating the various practices of the Bodhisattvas; possessing the Buddha-nature, born into the family of the Tathagata, remembering the acts of giving practiced by the Bodhisattvas, constantly diligently arousing the Bodhi mind of all Buddhas, purifying the merits and wisdom of the various faculties; observing the three realms of existence (the desire realm, the form realm, and the formless realm), none of which are permanent; wishing to constantly see all Buddhas and Bodhisattvas, following and remembering all the Buddha's teachings; knowing that the body is illusory, empty, and without substance, with nothing to be greedy for or cherish. When the Bodhisattva gives away their ears and nose in this way, their mind is always tranquil, subduing the various senses; rescuing sentient beings from dangers and calamities, increasing all wisdom and merit; entering the ocean of great giving, clearly understanding the meaning of the Dharma, fully cultivating the various paths; relying on wisdom to practice, attaining freedom in the Dharma, exchanging the impermanent body for a permanent one. Buddha-son! When the Bodhisattva Mahasattva gives away their ears, they dedicate all merits in this way, saying: 『May all sentient beings obtain unobstructed ears, universally hearing the sounds of all teachings; may all sentient beings obtain ears without obstacles, fully able to understand all sounds; may all sentient beings obtain the ears of the Tathagata, all being intelligent and unobstructed; may all sentient beings obtain pure ears, not giving rise to discriminating thoughts because of the ears; may all sentient beings obtain ears that are neither deaf nor dull, so that the obscured consciousness ultimately does not arise; may all sentient beings obtain ears that pervade the Dharma realm, fully knowing one』
切諸佛法音；愿一切眾生得無礙耳，開悟一切無障礙法；愿一切眾生得無壞耳，善知諸論，無能壞者；愿一切眾生得普聞耳，廣大清凈，為諸耳王；愿一切眾生具足天耳及以佛耳。』是為菩薩摩訶薩佈施耳時善根迴向，為令眾生皆悉獲得清凈耳故。佛子！菩薩摩訶薩佈施鼻時，如是迴向，所謂：『愿一切眾生得隆直鼻，得隨好鼻，得善相鼻，得可愛樂鼻，得凈妙鼻，得隨順鼻，得高顯鼻，得伏怨鼻，得善見鼻，得如來鼻；愿一切眾生得離恚怒面，得一切法面，得無障礙面，得善見面，得隨順面，得清凈面，得離過失面，得如來圓滿面，得遍一切處面，得無量美好面。』是為菩薩摩訶薩佈施鼻時善根迴向，為令眾生究竟得入諸佛法故，為令眾生究竟攝受諸佛法故，為令眾生究竟了知諸佛法故，為令眾生究竟住持諸佛法故，為令眾生究竟常見諸如來故，為令眾生皆悉證得佛法門故，為令眾生究竟成就無能壞心故，為令眾生皆能照了諸佛正法故，為令眾生普悉嚴凈諸佛國土故，為令眾生皆得如來大威力身故。是為菩薩摩訶薩施耳、鼻時善根迴向。
「佛子！菩薩摩訶薩安住堅固自在地中，能以牙齒施諸眾生，猶如往昔華齒王菩薩、六牙象王菩薩，及余無量諸菩薩等。菩薩摩訶薩施牙齒時，其心清凈，希有難得如優曇華
【現代漢語翻譯】 現代漢語譯本：『愿（菩薩）能聽到一切佛法的聲音；愿一切眾生都能獲得無礙的聽覺，開啟領悟一切無障礙的法門；愿一切眾生都能獲得不壞的聽覺，善於理解各種論述，沒有任何事物能夠破壞；愿一切眾生都能獲得普遍聽聞的聽覺，廣大清凈，成為聽覺中的王者；愿一切眾生都具備天耳和佛耳。』這是菩薩摩訶薩佈施耳朵時所做的善根迴向，爲了使一切眾生都能獲得清凈的聽覺。佛子！菩薩摩訶薩佈施鼻子時，這樣迴向，即：『愿一切眾生都能獲得隆直的鼻子，獲得美好的鼻子，獲得善相的鼻子，獲得可愛喜悅的鼻子，獲得清凈美妙的鼻子，獲得隨順的鼻子，獲得高顯的鼻子，獲得能降伏怨敵的鼻子，獲得令人喜見的鼻子，獲得如來那樣的鼻子；愿一切眾生都能遠離嗔怒的面容，獲得通達一切法的面容，獲得無障礙的面容，獲得令人喜見的面容，獲得隨順的面容，獲得清凈的面容，獲得遠離過失的面容，獲得如來圓滿的面容，獲得遍佈一切處的面容，獲得無量美好的面容。』這是菩薩摩訶薩佈施鼻子時所做的善根迴向，爲了使眾生最終能進入諸佛的法門，爲了使眾生最終能攝受諸佛的法門，爲了使眾生最終能了知諸佛的法門，爲了使眾生最終能住持諸佛的法門，爲了使眾生最終能常見諸如來，爲了使眾生都能證得佛法的門徑，爲了使眾生最終能成就不可摧毀的心，爲了使眾生都能照見諸佛的正法，爲了使眾生普遍莊嚴清凈諸佛的國土，爲了使眾生都能獲得如來那樣的偉大威力的身體。這是菩薩摩訶薩佈施耳朵、鼻子時所做的善根迴向。 『佛子！菩薩摩訶薩安住在堅固自在的地位中，能夠將牙齒佈施給眾生，就像過去華齒王菩薩（過去一位以牙齒佈施的菩薩）、六牙象王菩薩（過去一位以牙齒佈施的菩薩），以及其他無數的菩薩一樣。菩薩摩訶薩佈施牙齒時，他的心清凈，稀有難得如同優曇花（一種稀有的花）。』
【English Translation】 English version: 『May (the Bodhisattva) hear all the sounds of the Buddha's teachings; may all sentient beings attain unobstructed hearing, opening up to the understanding of all unobstructed dharmas; may all sentient beings attain indestructible hearing, be skilled in understanding various discourses, with nothing able to destroy it; may all sentient beings attain universally hearing, vast and pure, becoming the king of hearing; may all sentient beings possess heavenly ears and Buddha ears.』 This is the meritorious dedication of a Bodhisattva Mahasattva when giving away their ears, in order to enable all sentient beings to attain pure hearing. O son of the Buddha! When a Bodhisattva Mahasattva gives away their nose, they dedicate the merit thus: 『May all sentient beings attain a straight nose, attain a beautiful nose, attain a nose with good features, attain a lovely and pleasing nose, attain a pure and wonderful nose, attain a compliant nose, attain a prominent nose, attain a nose that can subdue enemies, attain a nose that is pleasing to see, attain a nose like that of the Tathagata; may all sentient beings be free from angry faces, attain faces that understand all dharmas, attain unobstructed faces, attain faces that are pleasing to see, attain compliant faces, attain pure faces, attain faces free from faults, attain the perfect faces of the Tathagata, attain faces that pervade all places, attain immeasurably beautiful faces.』 This is the meritorious dedication of a Bodhisattva Mahasattva when giving away their nose, in order to enable sentient beings to ultimately enter the dharmas of all Buddhas, in order to enable sentient beings to ultimately embrace the dharmas of all Buddhas, in order to enable sentient beings to ultimately understand the dharmas of all Buddhas, in order to enable sentient beings to ultimately uphold the dharmas of all Buddhas, in order to enable sentient beings to ultimately see all the Tathagatas, in order to enable sentient beings to all attain the gateways to the Buddha's teachings, in order to enable sentient beings to ultimately achieve an indestructible mind, in order to enable sentient beings to all illuminate the true dharma of all Buddhas, in order to enable sentient beings to universally adorn and purify the lands of all Buddhas, in order to enable sentient beings to all attain bodies with the great power of the Tathagata. This is the meritorious dedication of a Bodhisattva Mahasattva when giving away their ears and nose. 『O son of the Buddha! A Bodhisattva Mahasattva, dwelling in a firm and self-mastering position, is able to give away their teeth to sentient beings, just like the past Bodhisattva King of Flower Teeth (a past Bodhisattva who gave away his teeth), Bodhisattva King of Six-Tusked Elephants (a past Bodhisattva who gave away his teeth), and countless other Bodhisattvas. When a Bodhisattva Mahasattva gives away their teeth, their mind is pure, rare and difficult to find, like the Udumbara flower (a rare flower).』
。所謂：無盡心施、大信心施、步步成就無量舍心施、調伏諸根心施、一切悉舍心施、一切智願心施、安樂眾生心施、大施、極施、勝施、最勝施、輟身要用無所嫌恨心施。菩薩爾時，以諸善根如是迴向，所謂：『愿一切眾生得铦白牙齒，成最勝塔，受天人供；愿一切眾生得齊平牙齒，如佛相好，無有疏缺；愿一切眾生得調伏心，善趣菩薩波羅蜜行；愿一切眾生口善清凈，牙齒鮮白，分明顯現；愿一切眾生得可憶念莊嚴牙齒，其口清凈，無可惡相；愿一切眾生牙齒成就具滿四十，常出種種希有妙香；愿一切眾生意善調伏，牙齒鮮潔如白蓮華，文理迴旋卐字成就；愿一切眾生口唇鮮凈，牙齒潔白，放無量光周遍照耀；愿一切眾生牙齒堅利，食無完粒，無所味著，為上福田；愿一切眾生於牙齒間常放光明，授諸菩薩第一記別。』是為菩薩摩訶薩施牙齒時善根迴向；為令眾生具一切智，于諸法中智慧清凈故。
「佛子！菩薩摩訶薩若有人來從乞舌時，于乞者所，以慈悲心軟語、愛語，猶如往昔端正面王菩薩、不退轉菩薩，及余無量諸菩薩等。佛子！菩薩摩訶薩于諸趣中而受生時，有無量百千億那由他眾生而來乞舌。菩薩爾時，安置其人在師子座，以無恚心、無害心、無恨心、大威德心、從佛種性所生心、住于菩薩所住
【現代漢語翻譯】 現代漢語譯本：所謂：無盡的心施捨，大信心的施捨，步步成就無量舍心的施捨，調伏諸根的心施捨，一切都舍的心施捨，一切智愿的心施捨，安樂眾生的心施捨，大施捨，極施捨，勝施捨，最勝施捨，捨棄自身所需而無所嫌恨的心施捨。菩薩那時，以各種善根這樣迴向，所謂：『愿一切眾生得到鋒利潔白的牙齒，成就最殊勝的寶塔，接受天人的供養；愿一切眾生得到整齊平整的牙齒，如佛的相好，沒有疏漏缺憾；愿一切眾生得到調伏的心，善於趣向菩薩的波羅蜜行；愿一切眾生口齒清凈，牙齒鮮白，分明顯現；愿一切眾生得到可憶念的莊嚴牙齒，他們的口清凈，沒有醜惡的相貌；愿一切眾生牙齒成就具足四十顆，常發出各種稀有美妙的香氣；愿一切眾生心意善於調伏，牙齒鮮潔如白蓮花，紋理迴旋成卐字；愿一切眾生口唇鮮凈，牙齒潔白，放出無量光明周遍照耀；愿一切眾生牙齒堅固銳利，吃東西不留殘渣，不執著于味道，成為最上的福田；愿一切眾生在牙齒間常放光明，授予諸菩薩第一記別。』這是菩薩摩訶薩施捨牙齒時的善根迴向；爲了使眾生具足一切智慧，在一切法中智慧清凈的緣故。 佛子！菩薩摩訶薩如果有人來向他乞求舌頭時，對於乞求者，以慈悲心、柔和的語言、愛語對待，就像往昔端正面王菩薩（菩薩名）、不退轉菩薩（菩薩果位），以及其他無量諸菩薩一樣。佛子！菩薩摩訶薩在各種輪迴中受生時，有無量百千億那由他（數量單位）的眾生前來乞求舌頭。菩薩那時，安置那個人在獅子座上，以沒有嗔恨心、沒有傷害心、沒有怨恨心、大威德心、從佛的種性所生的心，安住在菩薩所安住的境界。
【English Translation】 English version: So-called: inexhaustible mind giving, great faith giving, step-by-step achieving immeasurable giving mind, subduing the senses mind giving, giving everything mind giving, all-wisdom aspiration mind giving, bringing happiness to sentient beings mind giving, great giving, extreme giving, superior giving, most superior giving, giving up what one needs without resentment mind giving. At that time, the Bodhisattva, with various roots of goodness, thus dedicates, saying: 'May all sentient beings obtain sharp white teeth, achieve the most superior stupa, and receive offerings from gods and humans; may all sentient beings obtain even teeth, like the Buddha's marks and characteristics, without any gaps or flaws; may all sentient beings obtain a subdued mind, be skilled in the Bodhisattva's Paramita practice; may all sentient beings have a clean mouth, with bright white teeth, clearly visible; may all sentient beings obtain memorable and adorned teeth, their mouths clean, without any ugly appearance; may all sentient beings' teeth be fully formed, with forty teeth, constantly emitting various rare and wonderful fragrances; may all sentient beings' minds be well-subdued, their teeth as bright as white lotuses, with patterns swirling into the swastika; may all sentient beings' lips be fresh and clean, their teeth white, emitting immeasurable light that shines everywhere; may all sentient beings' teeth be firm and sharp, eating without leaving any residue, not attached to flavors, becoming the supreme field of merit; may all sentient beings constantly emit light from between their teeth, bestowing the first prediction upon all Bodhisattvas.' This is the dedication of the roots of goodness when the Bodhisattva Mahasattva gives away teeth; it is for the sake of enabling sentient beings to possess all wisdom, and to have wisdom purified in all dharmas. Buddha's disciples! If a Bodhisattva Mahasattva has someone come to beg for his tongue, towards the beggar, he treats them with a compassionate heart, gentle words, and loving speech, just like the Bodhisattva King of Upright Countenance (a Bodhisattva's name), the Bodhisattva of Non-retrogression (a Bodhisattva's attainment), and other immeasurable Bodhisattvas in the past. Buddha's disciples! When a Bodhisattva Mahasattva is born in various realms of existence, there are immeasurable hundreds of thousands of billions of nayutas (a unit of quantity) of sentient beings who come to beg for his tongue. At that time, the Bodhisattva places that person on a lion throne, with a mind free from anger, a mind free from harm, a mind free from resentment, a mind of great power and virtue, a mind born from the Buddha's lineage, abiding in the state where Bodhisattvas abide.
心、常不濁亂心、住大勢力心、于身無著心、于語無著心，兩膝著地，開口出舌，以示乞者；慈心軟語而告之言：『我今此身，普皆屬汝。可取我舌，隨意所用；令汝所愿，皆得滿足。』菩薩爾時，以諸善根如是迴向，所謂：『愿一切眾生得周普舌，悉能宣示諸語言法；愿一切眾生得覆面舌，所言無二，皆悉真實；愿一切眾生得普覆一切佛國土舌，示現諸佛自在神通；愿一切眾生得軟薄舌，恒受美妙清凈上味；愿一切眾生得辯才舌，能斷一切世間疑網；愿一切眾生得光明舌，能放無數萬億光明；愿一切眾生得決定舌，辯說諸法無有窮盡；愿一切眾生得普調伏舌，善能開示一切秘要，所有言說皆令信受；愿一切眾生得普通達舌，善入一切語言大海；愿一切眾生得善說一切諸法門舌，于言語智悉到彼岸。』是為菩薩摩訶薩佈施舌時善根迴向，為令眾生皆得圓滿無礙智故。
「佛子！菩薩摩訶薩以頭佈施諸來乞者，如最勝智菩薩，及大丈夫迦尸國王等諸大菩薩所行佈施；為欲成就入一切法最勝智首，為欲成就證大菩提救眾生首，為欲具足見一切法最第一首，為得正見清凈智首，為欲成就無障礙首，為欲證得第一地首，為求世間最勝智首，欲成三界無能見頂凈智慧首，為得示現普到十方智慧王首，為欲滿足一切諸法無能
【現代漢語翻譯】 現代漢語譯本 『心』保持清凈不被擾亂，『心』安住於強大的力量，『心』不執著于身體，『心』不執著于言語。雙膝跪地，張開口伸出舌頭，以此來向乞討者展示；以慈悲的心和柔和的言語告訴他們：『我現在的這個身體，完全屬於你們。可以取走我的舌頭，隨意使用；讓你們的願望，都能夠得到滿足。』菩薩那時，用各種善根這樣迴向，也就是：『愿一切眾生得到周遍的舌頭，能夠完全宣說各種語言和佛法；愿一切眾生得到覆蓋面部的舌頭，所說的話沒有虛假，全部真實；愿一切眾生得到能夠覆蓋一切佛國土的舌頭，示現諸佛自在的神通；愿一切眾生得到柔軟纖薄的舌頭，恒常享受美好清凈的上等美味；愿一切眾生得到善辯的舌頭，能夠斷除世間一切疑惑；愿一切眾生得到光明的舌頭，能夠放出無數萬億光明；愿一切眾生得到決定的舌頭，辯說各種佛法沒有窮盡；愿一切眾生得到普遍調伏的舌頭，善於開示一切秘密要義，所有言說都令人信服接受；愿一切眾生得到普遍通達的舌頭，善於進入一切語言的海洋；愿一切眾生得到善說一切佛法法門的舌頭，在語言智慧方面都到達彼岸。』這就是菩薩摩訶薩佈施舌頭時善根的迴向，爲了讓眾生都得到圓滿無礙的智慧。 『佛子！』菩薩摩訶薩用頭佈施給前來乞討的人，就像最勝智菩薩（菩薩名）以及大丈夫迦尸國王（古代國王名）等各位大菩薩所做的那樣佈施；爲了成就進入一切佛法最殊勝的智慧之首，爲了成就證得大菩提救度眾生的首要目標，爲了具足見到一切佛法最第一的首要條件，爲了得到正見清凈的智慧之首，爲了成就無障礙的首要條件，爲了證得第一地（菩薩修行階位）的首要條件，爲了追求世間最殊勝的智慧之首，想要成就三界（欲界、色界、無色界）中無人能見的頂端清凈智慧之首，爲了得到示現普遍到達十方的智慧之王的首要條件，爲了滿足一切佛法無能
【English Translation】 English version 'The mind' remains pure and undisturbed, 'the mind' dwells in great power, 'the mind' is not attached to the body, 'the mind' is not attached to speech. Kneeling on both knees, opening the mouth and extending the tongue, to show it to the beggars; with a compassionate heart and gentle words, telling them: 'This body of mine now, completely belongs to you. You can take my tongue, use it as you wish; let your wishes, all be fulfilled.' At that time, the Bodhisattva, with various good roots, thus dedicates, that is: 'May all sentient beings obtain a pervasive tongue, able to fully proclaim all languages and Dharma; may all sentient beings obtain a tongue covering the face, what is said is not false, all is true; may all sentient beings obtain a tongue that can cover all Buddha lands, manifesting the Buddhas' unhindered spiritual powers; may all sentient beings obtain a soft and thin tongue, constantly enjoying wonderful and pure superior flavors; may all sentient beings obtain an eloquent tongue, able to cut off all doubts of the world; may all sentient beings obtain a luminous tongue, able to emit countless billions of lights; may all sentient beings obtain a decisive tongue, debating all Dharmas without end; may all sentient beings obtain a universally tamed tongue, good at revealing all secret essentials, all words spoken are believed and accepted; may all sentient beings obtain a universally penetrating tongue, good at entering the ocean of all languages; may all sentient beings obtain a tongue that speaks well of all Dharma gates, in the wisdom of language, all reach the other shore.' This is the dedication of good roots when the Bodhisattva Mahasattva gives away the tongue, in order to let all sentient beings obtain perfect and unobstructed wisdom. 'Buddha's children!' The Bodhisattva Mahasattva gives away the head to those who come begging, just like the Bodhisattva Most Excellent Wisdom (name of a Bodhisattva) and the great man King Kashi (name of an ancient king) and other great Bodhisattvas did; in order to achieve the most excellent wisdom head that enters all Dharmas, in order to achieve the primary goal of attaining great Bodhi to save sentient beings, in order to fully possess the most primary condition of seeing all Dharmas, in order to obtain the head of right view and pure wisdom, in order to achieve the primary condition of being unobstructed, in order to attain the primary condition of the first ground (stage of Bodhisattva practice), in order to pursue the most excellent wisdom head in the world, wanting to achieve the head of pure wisdom at the top that no one in the three realms (desire realm, form realm, formless realm) can see, in order to obtain the primary condition of manifesting the wisdom king's head that universally reaches the ten directions, in order to fulfill all Dharmas without being able to
破壞自在之首。佛子！菩薩摩訶薩安住是法，精勤修習，則為已入諸佛種性，學佛行施；于諸佛所，生清凈信，增長善根；令諸乞者，皆得喜足；其心清凈，慶悅無量；心凈信解，照明佛法；發菩提意，安住舍心；諸根悅豫，功德增長；生善樂欲，常好修行廣大施行。菩薩爾時，以諸善根如是迴向，所謂：『愿一切眾生得如來頭，得無見頂；於一切處無能映蔽，于諸佛剎最為上首；其發右旋，光凈潤澤，卐字嚴飾，世所希有；具足佛首，成就智首，一切世間最第一首，為具足首，為清凈首，為坐道場圓滿智首。』是為菩薩摩訶薩佈施頭時善根迴向；為令眾生得最勝法，成於無上大智慧故。
「佛子！菩薩摩訶薩以其手、足施諸眾生，如常精進菩薩、無憂王菩薩，及余無量諸菩薩等。于諸趣中種種生處佈施手、足，以信為手，起饒益行；往返周旋，勤修正法，愿得寶手以手為施；所行不空，具菩薩道，常舒其手擬將廣惠；安步遊行，勇猛無怯，以凈信力具精進行，除滅惡道，成就菩提。佛子！菩薩摩訶薩如是施時，以無量無邊廣大之心，開凈法門，入諸佛海；成就施手，周給十方；願力任持一切智道，住于究竟離垢之心；法身、智身無斷無壞，一切魔業不能傾動；依善知識堅固其心，同諸菩薩修行施度。佛子！菩
【現代漢語翻譯】 現代漢語譯本： 『破壞自在之首』。佛子！菩薩摩訶薩安住於此法，精勤修習，便已進入諸佛的種性（指佛的家族或傳承），學習佛的施捨行為；對於諸佛，生起清凈的信心，增長善根；使所有乞求者，都感到喜悅滿足；他們的內心清凈，歡喜無限；內心清凈，信解佛法，照亮佛法；發起菩提心，安住于舍心；諸根愉悅，功德增長；產生善的樂欲，常常喜歡修行廣大的佈施。菩薩此時，將所有善根如此迴向，即：『愿一切眾生得到如來的頭，得到無見頂（指佛頂上的肉髻，無人能見其頂），在一切處都無法被遮蔽，在所有佛剎中最為尊貴；其頭髮右旋，光潔潤澤，有卐字（吉祥的符號）裝飾，世間罕見；具足佛的頭，成就智慧的頭，一切世間最第一的頭，成為具足的頭，成為清凈的頭，成為在道場圓滿智慧的頭。』這是菩薩摩訶薩佈施頭時善根的迴向；爲了使眾生得到最殊勝的法，成就無上的大智慧。 『佛子！菩薩摩訶薩將自己的手、足佈施給眾生，如同常精進菩薩、無憂王菩薩，以及其他無數的菩薩一樣。在各種輪迴的生命中，佈施手、足，以信心為手，發起饒益眾生的行為；往返周旋，勤奮修正法，愿得到寶手以手為施；所行不空，具足菩薩道，常常伸出手來準備廣施恩惠；安穩行走，勇猛無畏，以清凈的信心具足精進行，消除惡道，成就菩提。佛子！菩薩摩訶薩如此佈施時，以無量無邊廣大的心，開啟清凈的法門，進入諸佛的海洋；成就佈施的手，賙濟十方；願力任持一切智道，安住于究竟離垢的心；法身、智身無斷無壞，一切魔業都不能動搖；依靠善知識堅定其心，與諸菩薩一同修行佈施度。佛子！菩薩摩訶薩
【English Translation】 English version: 'Destroying the head of self-mastery.' Son of Buddha! When a Bodhisattva Mahasattva dwells in this Dharma and diligently cultivates it, they have already entered the lineage of all Buddhas, learning the practice of giving of the Buddhas; towards all Buddhas, they generate pure faith, increasing their roots of goodness; causing all beggars to be joyful and satisfied; their hearts are pure, with immeasurable joy; with pure hearts and understanding, they illuminate the Buddha Dharma; they generate the Bodhi mind, dwelling in the mind of giving; their senses are delighted, their merits increase; they generate good desires, always loving to practice vast giving. At this time, the Bodhisattva dedicates all their roots of goodness in this way, saying: 'May all sentient beings obtain the head of the Tathagata, obtain the invisible crown (referring to the protuberance on the top of Buddha's head, which no one can see the top of), be unable to be obscured in all places, be the most supreme in all Buddha lands; their hair spirals to the right, is bright and lustrous, adorned with the swastika (an auspicious symbol), rare in the world; possessing the head of the Buddha, achieving the head of wisdom, the most supreme head in all the world, becoming a complete head, becoming a pure head, becoming a head of perfect wisdom in the place of enlightenment.' This is the dedication of the roots of goodness when a Bodhisattva Mahasattva gives their head; in order to enable sentient beings to obtain the most supreme Dharma, to achieve unsurpassed great wisdom. 'Son of Buddha! A Bodhisattva Mahasattva gives their hands and feet to sentient beings, just like Bodhisattva Constant Diligence, Bodhisattva King of No Sorrow, and countless other Bodhisattvas. In various rebirths in various realms, they give their hands and feet, using faith as their hands, initiating actions that benefit sentient beings; going back and forth, diligently correcting the Dharma, wishing to obtain precious hands to give as hands; their actions are not in vain, they possess the Bodhisattva path, always extending their hands ready to bestow vast kindness; walking steadily, courageous and fearless, with pure faith they possess diligent practice, eliminating evil paths, achieving Bodhi. Son of Buddha! When a Bodhisattva Mahasattva gives in this way, with an immeasurable and boundless vast mind, they open the pure Dharma gate, entering the ocean of all Buddhas; achieving the giving hand, providing for the ten directions; the power of their vows upholds the path of all wisdom, dwelling in the ultimate mind free from defilement; the Dharma body and wisdom body are without interruption or destruction, all demonic actions cannot shake them; relying on good teachers, they strengthen their minds, practicing the perfection of giving together with all Bodhisattvas. Son of Buddha! A Bodhisattva Mahasattva'
薩摩訶薩為諸眾生求一切智，施手、足時，以諸善根如是迴向，所謂：『愿一切眾生具神通力，皆得寶手；得寶手已，各相尊敬，生福田想，以種種寶更相供養；又以眾寶供養諸佛，興妙寶云遍諸佛土，令諸眾生互起慈心，不相惱害；游諸佛剎，安住無畏，自然具足究竟神通。又令皆得寶手、華手、香手、衣手、蓋手、華鬘手、末香手、莊嚴具手、無邊手、無量手、普手；得是手已，以神通力常勤往詣一切佛土，能以一手遍摩一切諸佛世界，以自在手持諸眾生，得妙相手放無量光，能以一手普覆眾生，成於如來手指網縵赤銅爪相。』菩薩爾時，以大愿手普覆眾生：『愿一切眾生志常樂求無上菩提，出生一切功德大海，見來乞者歡喜無厭，入佛法海同佛善根。』是為菩薩摩訶薩施手、足時善根迴向。
「佛子！菩薩摩訶薩壞身出血佈施眾生，如法業菩薩、善意王菩薩，及余無量諸菩薩等。于諸趣中施身血時，起成就一切智心，起欣仰大菩提心，起樂修菩薩行心，起不取苦受心，起樂見乞者心，起不嫌來乞心，起趣向一切菩薩道心，起守護一切菩薩舍心，起增廣菩薩善施心，起不退轉心、不休息心、無戀己心；以諸善根如是迴向，所謂：『愿一切眾生皆得成就法身、智身；愿一切眾生得無勞倦身，猶如金剛；愿一切
【現代漢語翻譯】 現代漢語譯本 菩薩摩訶薩（Mahasattva，偉大的菩薩）爲了所有眾生求得一切智慧（sarvajna），佈施手、足時，以各種善根這樣迴向，即：『愿一切眾生都具有神通之力，都得到寶手；得到寶手后，互相尊敬，生起福田之想，用各種珍寶互相供養；又用各種珍寶供養諸佛，興起美妙的寶云遍佈諸佛國土，令一切眾生互相生起慈悲之心，不互相惱害；遊歷諸佛剎土，安住于無畏之中，自然具足究竟的神通。又令他們都得到寶手、華手、香手、衣手、蓋手、華鬘手、末香手、莊嚴具手、無邊手、無量手、普手；得到這些手后，以神通力常常勤奮地前往一切佛土，能用一隻手遍摩一切諸佛世界，用自在的手持護一切眾生，得到美妙的手相，放出無量的光明，能用一隻手普遍覆蓋眾生，成就如來手指間的網縵和赤銅色的爪相。』菩薩當時，用大愿之手普遍覆蓋眾生：『愿一切眾生志向常常樂於追求無上菩提（anuttara-samyak-sambodhi），出生一切功德大海，見到前來乞求的人歡喜而不厭倦，進入佛法之海，與佛的善根相同。』這是菩薩摩訶薩佈施手、足時的善根迴向。 「佛子！菩薩摩訶薩爲了佈施眾生而毀壞身體、流出鮮血，如法業菩薩、善意王菩薩，以及其他無量諸菩薩等。在各道中佈施身血時，生起成就一切智慧之心，生起欣慕大菩提之心，生起樂於修菩薩行之心，生起不執著苦受之心，生起樂於見到乞求者之心，生起不嫌棄前來乞求者之心，生起趣向一切菩薩道之心，生起守護一切菩薩舍之心，生起增廣菩薩善施之心，生起不退轉之心、不休息之心、不貪戀自身之心；以各種善根這樣迴向，即：『愿一切眾生都能夠成就法身、智身；愿一切眾生都得到沒有勞累疲倦的身體，猶如金剛；愿一切
【English Translation】 English version The Bodhisattva Mahasattva (great Bodhisattva), seeking all-wisdom (sarvajna) for all sentient beings, when giving away hands and feet, dedicates all merits in this way, saying: 『May all sentient beings possess supernatural powers, and all obtain precious hands; having obtained precious hands, may they respect each other, think of each other as fields of merit, and offer various treasures to each other; may they also offer various treasures to all Buddhas, raising up wondrous treasure clouds that pervade all Buddha lands, causing all sentient beings to develop compassionate hearts towards each other, not harming each other; may they travel through all Buddha lands, dwell in fearlessness, and naturally possess ultimate supernatural powers. May they also obtain precious hands, flower hands, fragrant hands, clothing hands, canopy hands, garland hands, powdered incense hands, adornment hands, boundless hands, immeasurable hands, and universal hands; having obtained these hands, may they diligently travel to all Buddha lands with supernatural powers, be able to touch all Buddha worlds with one hand, hold all sentient beings with free hands, obtain wondrous hand marks, emit immeasurable light, be able to universally cover sentient beings with one hand, and achieve the net-like membranes between the fingers and the copper-red nail marks of the Tathagata.』 At that time, the Bodhisattva, with hands of great vows, universally covers sentient beings: 『May all sentient beings always be joyful in seeking supreme Bodhi (anuttara-samyak-sambodhi), give rise to the great ocean of all merits, be happy and never weary of seeing those who come to beg, enter the ocean of the Dharma, and share the same roots of goodness as the Buddhas.』 This is the dedication of merits when the Bodhisattva Mahasattva gives away hands and feet. 「Buddha-child! The Bodhisattva Mahasattva, in order to give to sentient beings, destroys their body and sheds blood, like the Bodhisattva Dharmakarma, the Bodhisattva Good-Will King, and countless other Bodhisattvas. When giving away their body and blood in various realms, they give rise to the mind of achieving all-wisdom, give rise to the mind of admiring great Bodhi, give rise to the mind of delighting in practicing the Bodhisattva path, give rise to the mind of not clinging to suffering, give rise to the mind of delighting in seeing those who come to beg, give rise to the mind of not disliking those who come to beg, give rise to the mind of heading towards all Bodhisattva paths, give rise to the mind of protecting all Bodhisattva giving, give rise to the mind of expanding Bodhisattva good giving, give rise to the mind of non-retrogression, the mind of non-cessation, and the mind of not being attached to oneself; with all these merits, they dedicate in this way, saying: 『May all sentient beings achieve the Dharma body and the wisdom body; may all sentient beings obtain bodies without weariness, like diamond; may all』
眾生得不可壞身，無能傷害；愿一切眾生得如變化身，普現世間無有盡極；愿一切眾生得可愛樂身，凈妙堅固；愿一切眾生得法界生身，同於如來無所依止；愿一切眾生得如妙寶光明之身，一切世人無能映蔽；愿一切眾生得智藏身，于不死界而得自在；愿一切眾生得寶海身，見皆獲益，無空過者；愿一切眾生得虛空身，世間惱患無能染著。』是為菩薩摩訶薩施身血時，以大乘心、清凈心、廣大心、欣悅心、慶幸心、歡喜心、增上心、安樂心、無濁心善根迴向。
「佛子！菩薩摩訶薩見有乞求其身髓肉，歡喜軟語，謂乞者言：『我身髓肉，隨意取用。』如饒益菩薩、一切施王菩薩，及余無量諸菩薩等。于諸趣中種種生處，以其髓肉施乞者時，歡喜廣大，施心增長；同諸菩薩修習善根，離世塵垢，得深志樂；以身普施，心無有盡；具足無量廣大善根，攝受一切妙功德寶，如菩薩法受行無厭；心常愛樂佈施功德，一切周給，心無有悔；審觀諸法從緣無體，不貪施業及業果報；隨所會遇，平等施與。佛子！菩薩摩訶薩如是施時，一切諸佛皆悉現前，想之如父得護念故；一切眾生皆悉現前，普令安住清凈法故；一切世界皆悉現前，嚴凈一切佛國土故；一切眾生皆悉現前，以大悲心普救護故；一切佛道皆悉現前，樂觀如來十
【現代漢語翻譯】 現代漢語譯本 愿一切眾生獲得不可摧毀的身體，沒有任何事物能夠傷害；愿一切眾生獲得如幻化般的身體，普遍顯現在世間而沒有窮盡；愿一切眾生獲得可愛喜悅的身體，清凈微妙而又堅固；愿一切眾生獲得法界所生的身體，與如來一樣無所依止；愿一切眾生獲得如珍寶般光明閃耀的身體，一切世人都無法遮蔽其光芒；愿一切眾生獲得智慧寶藏般的身體，在不死境界中獲得自在；愿一切眾生獲得如寶藏海洋般的身體，見到的人都能獲得利益，沒有空過；愿一切眾生獲得如虛空般的身體，世間的煩惱憂患都無法沾染。 這是菩薩摩訶薩在佈施自身血肉時，以大乘之心、清凈之心、廣大之心、欣悅之心、慶幸之心、歡喜之心、增上之心、安樂之心、無濁之心，將善根迴向。
『佛子！菩薩摩訶薩見到有人乞求他的骨髓血肉，會歡喜地用柔和的語言對乞求者說：』我的骨髓血肉，隨你取用。』就像饒益菩薩、一切施王菩薩，以及其他無量諸菩薩一樣。在各種輪迴的生命中，在各種出生之處，當他們用自己的骨髓血肉佈施給乞求者時，內心歡喜廣大，佈施之心增長；他們與諸菩薩一同修習善根，遠離世俗塵垢，獲得深刻的志向和喜樂；他們以身體普遍佈施，心意沒有窮盡；他們具足無量廣大的善根，攝取一切微妙的功德珍寶，如菩薩的法門一樣受持修行而沒有厭倦；他們的心常常喜愛佈施的功德，一切都周全給予，心中沒有後悔；他們審視觀察諸法都是因緣和合而沒有實體，不貪著佈施的行為以及行為的果報；他們隨所遇到的人，平等地施與。佛子！菩薩摩訶薩這樣佈施時，一切諸佛都會顯現在眼前，他們會像父親一樣得到諸佛的護念；一切眾生都會顯現在眼前，普遍令他們安住在清凈的佛法中；一切世界都會顯現在眼前，莊嚴清凈一切佛的國土；一切眾生都會顯現在眼前，以大悲心普遍救護他們；一切佛道都會顯現在眼前，樂觀如來十力。
【English Translation】 English version May all sentient beings attain indestructible bodies, incapable of being harmed; may all sentient beings attain bodies like transformations, appearing universally in the world without end; may all sentient beings attain lovely and joyful bodies, pure, subtle, and firm; may all sentient beings attain bodies born from the Dharma realm, the same as the Tathagata, without any dependence; may all sentient beings attain bodies like radiant jewels, whose light cannot be obscured by anyone in the world; may all sentient beings attain bodies like a treasury of wisdom, gaining freedom in the realm of immortality; may all sentient beings attain bodies like an ocean of treasures, so that all who see them benefit, none passing by in vain; may all sentient beings attain bodies like space, untouched by the afflictions and troubles of the world.』 This is how a Bodhisattva Mahasattva, when giving their body and blood, dedicates the roots of goodness with a Mahayana mind, a pure mind, a vast mind, a joyful mind, a fortunate mind, a delighted mind, an increasing mind, a peaceful mind, and an unblemished mind.
『Buddha-child! When a Bodhisattva Mahasattva sees someone begging for their marrow and flesh, they joyfully speak softly, saying to the beggar: 『My marrow and flesh, take and use as you wish.』 Like the Bodhisattva Raoyib (Benefiting Others), the Bodhisattva King of All Giving, and countless other Bodhisattvas. In various realms of existence, in various places of birth, when they give their marrow and flesh to beggars, their joy is vast, and their giving heart grows; they cultivate roots of goodness together with the Bodhisattvas, free from worldly defilements, attaining deep aspiration and joy; they give their bodies universally, their minds without end; they possess immeasurable and vast roots of goodness, gathering all the wonderful treasures of merit, practicing the Bodhisattva's Dharma without weariness; their minds always love the merit of giving, providing everything completely, without regret in their hearts; they carefully observe that all dharmas arise from conditions and have no inherent substance, not being attached to the act of giving or its karmic results; they give equally to whomever they encounter. Buddha-child! When a Bodhisattva Mahasattva gives in this way, all Buddhas appear before them, thinking of them as a father, receiving their protection; all sentient beings appear before them, universally enabling them to abide in the pure Dharma; all worlds appear before them, adorning and purifying all Buddha lands; all sentient beings appear before them, universally saving and protecting them with great compassion; all Buddha paths appear before them, optimistically viewing the ten powers of the Tathagata.
種力故；去、來、現在一切菩薩皆悉現前，同共圓滿諸善根故；一切無畏皆悉現前，能作最上師子吼故；一切三世皆悉現前，得平等智，普觀察故；一切世間皆悉現前，發廣大愿，盡未來劫修菩提故；一切菩薩無疲厭行皆悉現前，發無數量廣大心故。佛子！菩薩摩訶薩施髓肉時，以此善根如是迴向，所謂：『愿一切眾生得金剛身，不可沮壞；愿一切眾生得堅密身，恒無缺減；愿一切眾生得意生身，猶如佛身，莊嚴清凈；愿一切眾生得百福相身，三十二相而自莊嚴；愿一切眾生得八十種好妙莊嚴身，具足十力，不可斷壞；愿一切眾生得如來身，究竟清凈，不可限量；愿一切眾生得堅固身，一切魔怨所不能壞；愿一切眾生得一相身，與三世佛同一身相；愿一切眾生得無礙身，以凈法身遍虛空界；愿一切眾生得菩提藏身，普能容納一切世間。』是為菩薩摩訶薩求一切智施髓肉時善根迴向，為令眾生皆得如來究竟清凈無量身故。
「佛子！菩薩摩訶薩以心佈施諸來乞者，如無悔厭菩薩、無礙王菩薩，及余無量諸大菩薩。以其自心施乞者時，學自在施心，修一切施心，習行檀波羅蜜心，成就檀波羅蜜心，學一切菩薩佈施心、一切悉舍無盡心、一切悉施慣習心、荷負一切菩薩施行心、正念一切諸佛現前心、供養一切諸來乞者
【現代漢語翻譯】 現代漢語譯本：因為這種力量，過去、現在、未來的一切菩薩都同時顯現，共同圓滿各種善根；一切無畏都同時顯現，能夠發出最殊勝的獅子吼；一切三世都同時顯現，獲得平等智慧，普遍觀察；一切世間都同時顯現，發起廣大的誓願，盡未來世修菩提；一切菩薩無疲厭的修行都同時顯現，發起無量廣大的心。佛子！菩薩摩訶薩佈施髓肉時，用這種善根這樣迴向，即：『愿一切眾生得到金剛身，不可摧毀；愿一切眾生得到堅固密實的身，恒常沒有缺減；愿一切眾生得到意生身，猶如佛身，莊嚴清凈；愿一切眾生得到百福相身，以三十二相而自我莊嚴；愿一切眾生得到八十種好妙莊嚴身，具足十力，不可斷壞；愿一切眾生得到如來身，究竟清凈，不可破壞；愿一切眾生得到堅固身，一切魔怨所不能破壞；愿一切眾生得到一相身，與三世佛同一身相；愿一切眾生得到無礙身，以清凈法身遍佈虛空界；愿一切眾生得到菩提藏身，普遍能夠容納一切世間。』這是菩薩摩訶薩爲了求一切智而佈施髓肉時所做的善根迴向，爲了使眾生都得到如來究竟清凈無量的身。 佛子！菩薩摩訶薩以心佈施給前來乞求的人，如同無悔厭菩薩、無礙王菩薩，以及其他無量的大菩薩一樣。當他們以自己的心佈施給乞求者時，學習自在佈施的心，修習一切佈施的心，練習檀波羅蜜（佈施的完美）的心，成就檀波羅蜜的心，學習一切菩薩佈施的心、一切都捨棄無盡的心、一切都佈施慣習的心、承擔一切菩薩修行的心、正念一切諸佛現前的心、供養一切前來乞求的人。
【English Translation】 English version: Because of this power, all Bodhisattvas of the past, present, and future appear simultaneously, together perfecting all roots of goodness; all fearlessness appears simultaneously, able to produce the most supreme lion's roar; all three periods of time appear simultaneously, attaining equal wisdom, universally observing; all worlds appear simultaneously, generating vast vows, cultivating Bodhi for the duration of future eons; all Bodhisattvas' tireless practices appear simultaneously, generating immeasurable vast minds. O son of Buddha! When a Bodhisattva Mahasattva gives away marrow and flesh, they dedicate this root of goodness in this way, saying: 'May all sentient beings attain a diamond body, indestructible; may all sentient beings attain a firm and solid body, constantly without diminution; may all sentient beings attain a mind-made body, like the body of a Buddha, adorned and pure; may all sentient beings attain a body with a hundred blessings, adorned with the thirty-two marks; may all sentient beings attain a body with eighty minor marks of excellence, possessing the ten powers, unbreakable; may all sentient beings attain the body of a Tathagata, ultimately pure, indestructible; may all sentient beings attain a firm body, which all demonic forces cannot destroy; may all sentient beings attain a body with one mark, the same body mark as the Buddhas of the three times; may all sentient beings attain an unobstructed body, pervading the realm of space with a pure Dharma body; may all sentient beings attain a Bodhi-store body, universally able to contain all worlds.' This is the dedication of the root of goodness when a Bodhisattva Mahasattva gives away marrow and flesh in seeking all-wisdom, in order to enable all sentient beings to attain the ultimate, pure, and immeasurable body of a Tathagata. O son of Buddha! Bodhisattva Mahasattvas give with their minds to those who come begging, like the Bodhisattva Without Regret or Weariness, the Bodhisattva Unobstructed King, and other immeasurable great Bodhisattvas. When they give with their own minds to beggars, they learn the mind of giving freely, cultivate the mind of all giving, practice the mind of Dana Paramita (perfection of giving), accomplish the mind of Dana Paramita, learn the mind of all Bodhisattvas' giving, the mind of giving away everything without end, the mind of being accustomed to giving everything, the mind of bearing the practice of all Bodhisattvas, the mind of right mindfulness of all Buddhas appearing before them, and the mind of making offerings to all who come begging.
無斷絕心。菩薩摩訶薩如是施時，其心清凈，為度一切諸眾生故，為得十力菩提處故，為依大愿而修行故，為欲安住菩薩道故，為欲成就一切智故，為不捨離本誓願故，以諸善根如是迴向，所謂：『愿一切眾生得金剛藏心，一切金剛圍山等所不能壞；愿一切眾生得卐相莊嚴金剛界心，得無能動搖心，得不可恐怖心，得利益世間常無盡心，得大勇猛幢智慧藏心，得如那羅延堅固幢心，得如眾生海不可盡心，得那羅延藏無能壞心，得滅諸魔業、魔軍眾心，得無所畏心，得大威德心，得常精進心，得大勇猛心，得不驚懼心，得被金剛甲冑心，得諸菩薩最上心，得成就佛法菩提光明心，得菩提樹下坐安住一切諸佛正法離諸迷惑成一切智心，得成就十力心。』是為菩薩摩訶薩佈施心時善根迴向；為令眾生不染世間，具足如來十力心故。
「佛子！菩薩摩訶薩若有乞求腸、腎、肝、肺，悉皆施與，如善施菩薩、降魔自在王菩薩，及余無量諸大菩薩。行此施時，見乞者來，其心歡喜，以愛眼觀；為求菩提，隨其所須，悉皆施與，心不中悔。觀察此身無有堅固：『我應施彼，取堅固身。』復念此身尋即敗壞，見者生厭，狐、狼、餓狗之所啖食；此身無常，會當棄捨，為他所食，無所覺知。佛子！菩薩摩訶薩作是觀時，知身無常、
【現代漢語翻譯】 現代漢語譯本：不懷有斷絕之心。菩薩摩訶薩如此佈施時，其心清凈，是爲了度化一切眾生，爲了獲得十力菩提的境界，爲了依循大愿而修行，爲了安住于菩薩道，爲了成就一切智慧，爲了不捨棄本來的誓願，以各種善根如此迴向，即：『愿一切眾生獲得金剛藏心（堅固不壞的心），一切金剛圍山等都不能摧毀；愿一切眾生獲得卐（吉祥的象徵）相莊嚴的金剛界心，獲得不可動搖的心，獲得不可恐怖的心，獲得利益世間常無止境的心，獲得大勇猛幢智慧藏心，獲得如那羅延（印度教神祇，象徵力量）般堅固的幢心，獲得如眾生海般不可窮盡的心，獲得那羅延藏般不可摧毀的心，獲得滅除一切魔業、魔軍的心，獲得無所畏懼的心，獲得大威德的心，獲得常精進的心，獲得大勇猛的心，獲得不驚懼的心，獲得披著金剛甲冑的心，獲得諸菩薩最上的心，獲得成就佛法菩提光明的心，獲得在菩提樹下安坐，安住一切諸佛正法，遠離一切迷惑，成就一切智慧的心，獲得成就十力的心。』這是菩薩摩訶薩佈施時善根的迴向；爲了使眾生不染著世間，具足如來十力之心。 佛子！菩薩摩訶薩如果有乞求腸、腎、肝、肺的，都全部施與，如同善施菩薩、降魔自在王菩薩，以及其他無量諸大菩薩一樣。行此佈施時，見到乞求者來，內心歡喜，以慈愛的目光看待；爲了求得菩提，隨其所需，全部施與，心中不後悔。觀察此身體沒有堅固之處：『我應當施捨此身，以換取堅固的法身。』又想到此身體很快就會敗壞，見到的人會生厭惡，會被狐貍、狼、餓狗等吞食；此身體是無常的，終將拋棄，被其他所食，而無所知覺。佛子！菩薩摩訶薩作如此觀想時，知道身體是無常的、
【English Translation】 English version: Without a mind of cutting off. When a Bodhisattva Mahasattva gives in this way, their mind is pure, for the sake of liberating all sentient beings, for the sake of attaining the state of the ten powers of Bodhi, for the sake of practicing according to great vows, for the sake of dwelling in the Bodhisattva path, for the sake of accomplishing all wisdom, for the sake of not abandoning their original vows, they dedicate all their roots of goodness in this way, saying: 『May all sentient beings attain the Vajra-garbha mind (a mind that is firm and indestructible), which cannot be destroyed by all Vajra mountains and the like; may all sentient beings attain the Vajra-realm mind adorned with the Swastika (a symbol of auspiciousness), attain an unshakeable mind, attain a fearless mind, attain a mind that benefits the world without end, attain a great heroic banner of wisdom-treasury mind, attain a banner mind as firm as Narayana (a Hindu deity, symbolizing strength), attain a mind as inexhaustible as the ocean of sentient beings, attain an indestructible mind like the Narayana-garbha, attain a mind that extinguishes all demonic deeds and demonic armies, attain a fearless mind, attain a mind of great power and virtue, attain a mind of constant diligence, attain a mind of great courage, attain a mind without fear, attain a mind clad in Vajra armor, attain the supreme mind of all Bodhisattvas, attain a mind of accomplishing the light of Buddha Dharma Bodhi, attain a mind of sitting and dwelling under the Bodhi tree, dwelling in the true Dharma of all Buddhas, free from all delusions, accomplishing all wisdom, and attaining a mind of accomplishing the ten powers.』 This is the dedication of the roots of goodness when a Bodhisattva Mahasattva gives; in order to make sentient beings not be tainted by the world, and to be complete with the ten powers of the Tathagata. O son of Buddha! If a Bodhisattva Mahasattva is asked for intestines, kidneys, liver, or lungs, they give them all away, just like the Bodhisattva Good Giver, the Bodhisattva King of Subduing Demons, and other immeasurable great Bodhisattvas. When practicing this giving, upon seeing the beggar come, their heart is joyful, and they look upon them with loving eyes; for the sake of seeking Bodhi, they give all that is needed, without any regret in their heart. They observe that this body has no firmness: 『I should give this body away, in order to obtain a firm Dharma body.』 They also think that this body will soon decay, and those who see it will feel disgust, and it will be eaten by foxes, wolves, and hungry dogs; this body is impermanent, and will eventually be discarded, eaten by others, without any awareness. O son of Buddha! When a Bodhisattva Mahasattva makes this observation, they know that the body is impermanent,
穢污之極，於法解悟生大歡喜，敬心諦視彼來乞者，如善知識而來護想，隨所乞求無不惠施，以不堅身易堅固身。佛子！菩薩摩訶薩如是施時，所有善根悉以迴向：『愿一切眾生得智藏身，內外清凈；愿一切眾生得福藏身，能普任持一切智愿；愿一切眾生得上妙身，內蘊妙香，外發光明；愿一切眾生得腹不現身，上下端直，肢節相稱；愿一切眾生得智慧身，以佛法味充悅滋長；愿一切眾生得無盡身，修習安住甚深法性；愿一切眾生得陀羅尼清凈藏身，以妙辯才顯示諸法；愿一切眾生得清凈身，若身若心內外俱凈；愿一切眾生得如來智深觀行身，智慧充滿，雨大法雨；愿一切眾生得內寂身，外為眾生作智幢王，放大光明普照一切。』是為菩薩摩訶薩施腸、腎、肝、肺善根迴向；為令眾生內外清凈，皆得安住無礙智故。
「佛子！菩薩摩訶薩佈施乞者肢節諸骨，如法藏菩薩、光明王菩薩，及余無量諸大菩薩。施其身份肢節骨時，見乞者來，生愛樂心、歡喜心、凈信心、安樂心、勇猛心、慈心、無礙心、清凈心、隨所乞求皆施與心。菩薩摩訶薩施身骨時，以諸善根如是迴向，所謂：『愿一切眾生得如化身，不復更受骨肉血身；愿一切眾生得金剛身，不可破壞，無能勝者；愿一切眾生得一切智圓滿法身，于無縛、無著、
【現代漢語翻譯】 現代漢語譯本：極其污穢的身體，在理解佛法后產生極大的歡喜，以恭敬心仔細看待前來乞討的人，視他們如同善知識前來護持，對於他們的任何請求都無不施捨，用這不堅固的身體換取堅固的身體。佛子！菩薩摩訶薩這樣佈施時，將所有善根都回向：『愿一切眾生獲得智慧寶藏之身，內外清凈；愿一切眾生獲得福德寶藏之身，能夠普遍承擔一切智慧的願望；愿一切眾生獲得上妙之身，內含美妙的香氣，外發光明；愿一切眾生獲得腹部不顯現之身，上下端正，肢體勻稱；愿一切眾生獲得智慧之身，以佛法的滋味充滿滋養；愿一切眾生獲得無盡之身，修習安住于甚深的法性；愿一切眾生獲得陀羅尼（總持，記憶和理解佛法的能力）清凈寶藏之身，以巧妙的辯才顯示諸法；愿一切眾生獲得清凈之身，無論是身體還是內心都內外清凈；愿一切眾生獲得如來智慧的深觀行之身，智慧充滿，降下大法雨；愿一切眾生獲得內心寂靜之身，對外為眾生作智慧的旗幟，放大光明普照一切。』這是菩薩摩訶薩佈施腸、腎、肝、肺的善根迴向；爲了使眾生內外清凈，都能安住于無礙的智慧。 佛子！菩薩摩訶薩佈施給乞討者肢體骨骼，如同法藏菩薩、光明王菩薩，以及其他無數的大菩薩一樣。當佈施身體的肢體骨骼時，看到乞討者前來，生起愛樂之心、歡喜之心、清凈信心、安樂之心、勇猛之心、慈悲之心、無礙之心、清凈之心，隨其所求都給予。菩薩摩訶薩佈施身體骨骼時，將所有善根這樣迴向，即：『愿一切眾生獲得如幻化之身，不再承受骨肉血身；愿一切眾生獲得金剛之身，不可破壞，無能戰勝；愿一切眾生獲得一切智慧圓滿的法身，在無束縛、無執著、
【English Translation】 English version: The extremely defiled body, upon understanding the Dharma, generates great joy. With a respectful heart, they carefully regard those who come to beg, viewing them as good teachers who have come to protect them. They give without hesitation whatever is requested, exchanging this impermanent body for a permanent one. O sons of the Buddha! When Bodhisattva Mahasattvas give in this way, they dedicate all their roots of goodness, saying: 『May all sentient beings obtain a body that is a treasury of wisdom, pure both inside and out; may all sentient beings obtain a body that is a treasury of merit, capable of universally upholding all the aspirations of wisdom; may all sentient beings obtain a supreme body, containing wonderful fragrance within and emitting light without; may all sentient beings obtain a body with an unnoticeable abdomen, upright above and below, with well-proportioned limbs; may all sentient beings obtain a body of wisdom, filled and nourished by the flavor of the Buddha's teachings; may all sentient beings obtain an inexhaustible body, cultivating and abiding in the profound nature of Dharma; may all sentient beings obtain a body that is a pure treasury of Dharani (the power to retain and understand the Dharma), displaying all Dharmas with skillful eloquence; may all sentient beings obtain a pure body, both body and mind pure inside and out; may all sentient beings obtain a body of profound contemplation of the Tathagata's wisdom, filled with wisdom, raining down the great Dharma rain; may all sentient beings obtain a body of inner tranquility, outwardly acting as a banner of wisdom for sentient beings, emitting great light that illuminates all.』 This is the dedication of the roots of goodness from the Bodhisattva Mahasattva's giving of intestines, kidneys, liver, and lungs; it is for the sake of enabling all sentient beings to be pure inside and out, and to abide in unobstructed wisdom. O sons of the Buddha! Bodhisattva Mahasattvas give their limbs and bones to beggars, just like Bodhisattva Dharmagarbha, Bodhisattva Light King, and countless other great Bodhisattvas. When giving their body parts, limbs, and bones, upon seeing the beggar approach, they generate a heart of love, a heart of joy, a heart of pure faith, a heart of peace, a heart of courage, a heart of compassion, a heart of non-obstruction, and a heart of purity, giving whatever is requested. When Bodhisattva Mahasattvas give their body bones, they dedicate all their roots of goodness in this way, saying: 『May all sentient beings obtain a body like an illusion, no longer receiving a body of flesh and blood; may all sentient beings obtain a vajra body, indestructible, and unconquerable; may all sentient beings obtain a Dharma body of complete omniscience, in freedom from bondage, freedom from attachment,
無系界生；愿一切眾生得智力身，諸根圓滿，不斷不壞；愿一切眾生得法力身，智力自在，到于彼岸；愿一切眾生得堅固身，其身貞實，常無散壞；愿一切眾生得隨應身，教化調伏一切眾生；愿一切眾生得智熏身，具那羅延肢節大力；愿一切眾生得堅固相續不斷絕身，永離一切疲極勞倦；愿一切眾生得大力安住身，悉能具足精進大力；愿一切眾生得遍世間平等法身，住于無量最上智處；愿一切眾生得福德力身，見者蒙益，遠離眾惡；愿一切眾生得無依處身，皆得具足無依著智；愿一切眾生得佛攝受身，常為一切諸佛加護；愿一切眾生得普饒益諸眾生身，悉能遍入一切諸道；愿一切眾生得普現身，普能照現一切佛法；愿一切眾生得具足精進身，專念勤修大乘智行；愿一切眾生得離我慢貢高清凈身，智常安住，無所動亂；愿一切眾生得堅固行身，成就大乘一切智業；愿一切眾生得佛家身，永離世間一切生死。』是為菩薩摩訶薩施身骨時善根迴向，為令眾生得一切智永清凈故。
「佛子！菩薩摩訶薩見有人來，手執利刀，乞其身皮；心生歡喜，諸根悅豫，譬如有人惠以重恩，逢迎引納，敷座令坐，曲躬恭敬而作是念：『此來乞者甚為難遇，斯欲滿我一切智愿，故來求索饒益於我。』歡喜和顏而語之言：『我今此身一切
【現代漢語翻譯】 現代漢語譯本：愿一切眾生獲得無繫縛的身體，諸根圓滿，不間斷也不損壞；愿一切眾生獲得法力之身，智慧自在，到達彼岸；愿一切眾生獲得堅固的身體，其身真實，永遠不會散壞；愿一切眾生獲得隨應的身體，能夠教化調伏一切眾生；愿一切眾生獲得智慧熏習的身體，具備那羅延（Narayana，印度教神祇，象徵力量）的肢節和巨大力量；愿一切眾生獲得堅固相續、永不間斷的身體，永遠遠離一切疲憊和勞倦；愿一切眾生獲得大力安住的身體，完全具備精進的大力；愿一切眾生獲得遍佈世間的平等法身，安住于無量最上的智慧之處；愿一切眾生獲得福德力量的身體，見到的人都能蒙受利益，遠離各種惡行；愿一切眾生獲得無所依賴的身體，都能夠具備無所執著的智慧；愿一切眾生獲得佛陀攝受的身體，常常受到一切諸佛的加持和護佑；愿一切眾生獲得普遍饒益眾生的身體，能夠普遍進入一切諸道；愿一切眾生獲得普遍顯現的身體，能夠普遍照耀顯現一切佛法；愿一切眾生獲得具足精進的身體，專心念誦勤修大乘智慧之行；愿一切眾生獲得遠離我慢貢高、清凈的身體，智慧常常安住，不會動搖和混亂；愿一切眾生獲得堅固修行的身體，成就大乘一切智慧的事業；愿一切眾生獲得佛的家族之身，永遠脫離世間一切生死。』這是菩薩摩訶薩施捨身骨時善根的迴向，爲了使眾生獲得一切智慧，永遠清凈的緣故。 『佛子！菩薩摩訶薩看見有人來，手裡拿著鋒利的刀，乞求他的身皮；心中生起歡喜，諸根都感到愉悅，就像有人給予他重大的恩惠一樣，迎接並引導他進來，鋪設座位讓他坐下，彎腰恭敬地想著：『這位前來乞求的人非常難得，他想要滿足我一切智慧的願望，所以前來求索，是爲了利益我。』歡喜地和顏悅色地對他說：『我現在的這個身體，一切』
【English Translation】 English version: May all sentient beings attain bodies free from attachments, with perfect faculties, unbroken and indestructible; may all sentient beings attain bodies of Dharma power, with wisdom and freedom, reaching the other shore; may all sentient beings attain firm bodies, whose essence is true, never to be scattered or destroyed; may all sentient beings attain adaptable bodies, able to teach and subdue all sentient beings; may all sentient beings attain bodies imbued with wisdom, possessing the limbs and great strength of Narayana (a Hindu deity symbolizing power); may all sentient beings attain firm, continuous, and uninterrupted bodies, forever free from all fatigue and weariness; may all sentient beings attain bodies of great strength and stability, fully endowed with the power of diligence; may all sentient beings attain the equal Dharma body that pervades the world, dwelling in the immeasurable and supreme wisdom; may all sentient beings attain bodies of meritorious power, so that those who see them may benefit and be free from all evils; may all sentient beings attain bodies without reliance, fully endowed with wisdom free from attachment; may all sentient beings attain bodies embraced by the Buddha, always protected and blessed by all Buddhas; may all sentient beings attain bodies that universally benefit all sentient beings, able to enter all paths; may all sentient beings attain universally manifesting bodies, able to universally illuminate and reveal all Buddhist teachings; may all sentient beings attain bodies endowed with diligence, focused on diligently cultivating the wisdom practices of the Mahayana; may all sentient beings attain pure bodies free from arrogance and pride, with wisdom always abiding, unshaken and undisturbed; may all sentient beings attain bodies of firm practice, accomplishing the work of all wisdom of the Mahayana; may all sentient beings attain bodies of the Buddha's family, forever free from all birth and death in the world.』 This is the dedication of merit by the Bodhisattva Mahasattva when giving away their bones and flesh, for the sake of enabling all sentient beings to attain all wisdom and eternal purity. 『O sons of the Buddha! When a Bodhisattva Mahasattva sees someone coming with a sharp knife, begging for their skin; they feel joy in their heart, and all their faculties are delighted, just as if someone had bestowed a great favor upon them. They welcome and guide them in, prepare a seat for them, and bow respectfully, thinking: 『This person who comes to beg is very rare, they wish to fulfill my aspiration for all wisdom, therefore they come seeking, for my benefit.』 Joyfully and with a kind expression, they say to them: 『This body of mine, all』
皆舍，所須皮者，隨意取用。』猶如往昔清凈藏菩薩、金脅鹿王菩薩，及余無量諸大菩薩，等無有異。菩薩爾時，以諸善根如是迴向，所謂：『愿一切眾生得微細皮，猶如如來色相清凈，見者無厭；愿一切眾生得不壞皮，猶如金剛，無能壞者；愿一切眾生得金色皮，如閻浮檀上妙真金，清凈明潔；愿一切眾生得無量色皮，隨其心樂，現清凈色；愿一切眾生得凈妙色皮，具足沙門善軟清凈如來色相；愿一切眾生得第一色皮，自性清凈，色相無比；愿一切眾產生就如來清凈色皮，以諸相好而自莊嚴；愿一切眾生得妙色皮，放大光明普照一切；愿一切眾生得明網皮，如世高幢，放不可說圓滿光明；愿一切眾生得潤澤色皮，一切色相悉皆清凈。』是為菩薩摩訶薩施身皮時善根迴向；為令眾生皆得一切嚴凈佛剎，具足如來大功德故。
「佛子！菩薩摩訶薩以手足指施諸乞者，如堅精進菩薩、閻浮提自在王菩薩，及余無量諸大菩薩。菩薩爾時，顏貌和悅，其心安善，無有顛倒，乘于大乘，不求美欲，不尚名聞，但發菩薩廣大之意，遠離慳嫉一切諸垢，專向如來無上妙法。佛子！菩薩摩訶薩如是施時，攝諸善根，悉以迴向：『愿一切眾生得纖長指，與佛無異；愿一切眾生得𦟛圓指，上下相稱；愿一切眾生得赤銅甲指，其甲隆起
【現代漢語翻譯】 現代漢語譯本：『都拿去吧，需要皮的，隨意取用。』就像過去的清凈藏菩薩（清凈的寶藏），金脅鹿王菩薩（金色側腹的鹿王），以及其他無數的大菩薩一樣，沒有任何區別。菩薩當時，用這些善根這樣迴向，說：『愿一切眾生得到細緻的面板，像如來那樣色相清凈，讓人看了不會厭倦；愿一切眾生得到不壞的面板，像金剛一樣，沒有能破壞的；愿一切眾生得到金色的面板，像閻浮檀（一種金色檀木）那樣上妙的真金，清凈明亮；愿一切眾生得到無量顏色的面板，隨著他們的心意，顯現清凈的顏色；愿一切眾生得到清凈美妙的面板，具足沙門（出家人）的柔和清凈的如來色相；愿一切眾生得到第一的面板，自性清凈，色相無比；愿一切眾產生就如來清凈的面板，用各種相好來莊嚴自己；愿一切眾生得到美妙的面板，放出大光明普照一切；愿一切眾生得到明網的面板，像世間高大的旗幟，放出不可說圓滿的光明；愿一切眾生得到潤澤的面板，一切色相都清凈。』這是菩薩摩訶薩（偉大的菩薩）施捨身體的面板時所做的善根迴向；爲了讓眾生都能得到一切莊嚴清凈的佛剎（佛的國土），具足如來的大功德。 『佛子！菩薩摩訶薩用手足的指頭佈施給乞討的人，就像堅精進菩薩（堅定精進的菩薩），閻浮提自在王菩薩（閻浮提的自在之王），以及其他無數的大菩薩一樣。菩薩當時，面容和悅，內心安詳善良，沒有顛倒，乘坐大乘，不追求美好的慾望，不崇尚名聲，只是發菩薩廣大的心意，遠離慳吝嫉妒一切污垢，專心向往如來無上的妙法。佛子！菩薩摩訶薩這樣佈施時，攝取各種善根，全部用來回向：『愿一切眾生得到纖長的手指，和佛一樣；愿一切眾生得到圓潤的手指，上下勻稱；愿一切眾生得到赤銅色指甲的手指，指甲隆起
【English Translation】 English version: 『Take all, whoever needs skin, take it as you wish.』 Just like the past Pure Treasury Bodhisattva (Bodhisattva of Pure Treasure), Golden Flank Deer King Bodhisattva (Deer King with Golden Flanks), and countless other great Bodhisattvas, there is no difference. At that time, the Bodhisattva, with these roots of goodness, made such a dedication, saying: 『May all sentient beings obtain delicate skin, as pure in appearance as the Tathagata, so that those who see it will not be weary; may all sentient beings obtain indestructible skin, like diamond, which cannot be destroyed; may all sentient beings obtain golden skin, like the finest true gold of Jambudvipa (a kind of golden sandalwood), pure and bright; may all sentient beings obtain skin of immeasurable colors, manifesting pure colors according to their wishes; may all sentient beings obtain pure and wonderful skin, possessing the gentle, pure, and Tathagata-like appearance of a Shramana (monk); may all sentient beings obtain the foremost skin, pure in nature, with unparalleled appearance; may all sentient beings achieve the pure skin of the Tathagata, adorning themselves with various marks and characteristics; may all sentient beings obtain wonderful skin, emitting great light that illuminates all; may all sentient beings obtain bright net skin, like a tall banner in the world, emitting ineffable and perfect light; may all sentient beings obtain lustrous skin, with all appearances pure.』 This is the dedication of good roots when the Bodhisattva Mahasattva (great Bodhisattva) gives away his body's skin; it is to enable all sentient beings to obtain all adorned and pure Buddha lands (Buddha's realms), possessing the great merits of the Tathagata. 『Buddha's children! The Bodhisattva Mahasattva gives away the fingers of his hands and feet to beggars, just like the Firm Diligence Bodhisattva (Bodhisattva of Firm Diligence), Jambudvipa Sovereign King Bodhisattva (Sovereign King of Jambudvipa), and countless other great Bodhisattvas. At that time, the Bodhisattva's countenance is gentle and joyful, his heart is peaceful and kind, without any confusion, riding the Great Vehicle, not seeking beautiful desires, not valuing fame and reputation, but only generating the vast intention of a Bodhisattva, staying away from stinginess, jealousy, and all defilements, focusing solely on the unsurpassed wonderful Dharma of the Tathagata. Buddha's children! When the Bodhisattva Mahasattva gives in this way, he gathers all good roots and dedicates them all: 『May all sentient beings obtain slender fingers, like the Buddha; may all sentient beings obtain round fingers, with balanced proportions; may all sentient beings obtain fingers with reddish-copper nails, with nails that are raised
，清凈鑒徹；愿一切眾生得一切智勝丈夫指，悉能攝持一切諸法；愿一切眾生得隨好指，具足十力；愿一切眾生得大人指，纖𦟛齊等；愿一切眾生得輪相指，指節圓滿，文相右旋；愿一切眾生得如蓮華卐字旋指，十力業報相好莊嚴；愿一切眾生得光藏指，放大光明照不可說諸佛世界；愿一切眾生得善安布指，善巧分佈網縵具足。』是為菩薩摩訶薩佈施指時善根迴向，為令眾生一切皆得心清凈故。
「佛子！菩薩摩訶薩請求法時，若有人言：『汝能施我連肉爪甲，當與汝法。』菩薩答言：『但與我法。連肉爪甲，隨意取用。』如求法自在王菩薩、無盡菩薩，及余無量諸大菩薩，為求法故，欲以正法，開示演說，饒益眾生，一切皆令得滿足故，舍連肉爪甲與諸乞者。菩薩爾時，以此善根如是迴向，所謂：『愿一切眾生皆得諸佛赤銅相爪；愿一切眾生得潤澤爪，隨好莊嚴；愿一切眾生得光凈爪，鑒徹第一；愿一切眾生得一切智爪，具大人相；愿一切眾生得無比爪，于諸世間無所染著；愿一切眾生得妙莊嚴爪，光明普照一切世間；愿一切眾生得不壞爪，清凈無缺；愿一切眾生得入一切佛法方便相爪，廣大智慧皆悉清凈；愿一切眾生得善生爪，菩薩業果無不凈妙；愿一切眾生得一切智大導師爪，放無量色妙光明藏。』是為
【現代漢語翻譯】 現代漢語譯本 『清凈明澈；愿一切眾生獲得一切智慧的殊勝丈夫之指，能夠完全攝持一切諸法；愿一切眾生獲得隨好之指，具足十力；愿一切眾生獲得大人之指，纖細勻稱；愿一切眾生獲得輪相之指，指節圓滿，紋路右旋；愿一切眾生獲得如蓮花卍字旋轉之指，以十力業報的相好莊嚴；愿一切眾生獲得光藏之指，放大光明照耀不可說諸佛世界；愿一切眾生獲得善安布之指，善巧分佈網狀紋路具足。』這是菩薩摩訶薩佈施手指時善根的迴向，爲了使一切眾生都能得到心清凈的緣故。 『佛子！菩薩摩訶薩請求佛法時，如果有人說：『你如果能施捨我連著肉的指甲，我就給你佛法。』菩薩回答說：『你只管給我佛法。連著肉的指甲，你隨意取用。』就像求法自在王菩薩（Bodhisattva King of Freedom in Seeking Dharma）、無盡菩薩（Bodhisattva Inexhaustible）以及其他無量諸大菩薩，爲了求法，想要用正法開示演說，饒益眾生，使一切眾生都得到滿足，捨棄連著肉的指甲給乞求的人。菩薩那時，用這種善根這樣迴向，即：『愿一切眾生都獲得諸佛赤銅色的指甲；愿一切眾生獲得潤澤的指甲，隨好莊嚴；愿一切眾生獲得光潔的指甲，明澈第一；愿一切眾生獲得一切智慧的指甲，具足大人之相；愿一切眾生獲得無比的指甲，在世間一切事物中都不受染著；愿一切眾生獲得美妙莊嚴的指甲，光明普照一切世間；愿一切眾生獲得不壞的指甲，清凈無缺；愿一切眾生獲得進入一切佛法方便之相的指甲，廣大智慧都清凈；愿一切眾生獲得善生的指甲，菩薩的業果沒有不凈妙的；愿一切眾生獲得一切智慧的大導師的指甲，放出無量色彩的奇妙光明寶藏。』這是
【English Translation】 English version 'Pure and clear; may all sentient beings obtain the fingers of a supremely wise man, capable of fully encompassing all dharmas; may all sentient beings obtain well-formed fingers, possessing the ten powers; may all sentient beings obtain the fingers of a great person, slender and even; may all sentient beings obtain fingers with wheel-like marks, with rounded joints and right-turning lines; may all sentient beings obtain fingers that rotate like a lotus flower with the swastika symbol, adorned with the marks and characteristics of the ten powers' karmic retribution; may all sentient beings obtain fingers of light treasury, emitting great light illuminating countless Buddha worlds; may all sentient beings obtain well-arranged fingers, skillfully distributing the net-like patterns. This is the dedication of merit by a Bodhisattva Mahasattva when giving away fingers, for the sake of enabling all sentient beings to attain purity of mind.' 'Buddha's children! When a Bodhisattva Mahasattva is seeking the Dharma, if someone says, 'If you can give me your fingernails with the flesh attached, I will give you the Dharma,' the Bodhisattva replies, 'Just give me the Dharma. Take the fingernails with the flesh attached as you please.' Like the Bodhisattva King of Freedom in Seeking Dharma, the Bodhisattva Inexhaustible, and other countless great Bodhisattvas, for the sake of seeking the Dharma, desiring to use the true Dharma to enlighten and expound, benefiting sentient beings, and enabling all sentient beings to be satisfied, they give away their fingernails with the flesh attached to those who beg. At that time, the Bodhisattva dedicates this merit in this way, saying: 'May all sentient beings obtain the copper-colored fingernails of the Buddhas; may all sentient beings obtain lustrous fingernails, adorned with auspicious marks; may all sentient beings obtain pure and bright fingernails, supremely clear; may all sentient beings obtain the fingernails of all wisdom, possessing the marks of a great person; may all sentient beings obtain incomparable fingernails, unattached to anything in the world; may all sentient beings obtain wonderfully adorned fingernails, with light illuminating all worlds; may all sentient beings obtain indestructible fingernails, pure and flawless; may all sentient beings obtain fingernails that enter into all expedient means of the Buddha's Dharma, with vast wisdom all pure; may all sentient beings obtain well-born fingernails, the karmic results of a Bodhisattva being all pure and wonderful; may all sentient beings obtain the fingernails of the great guide of all wisdom, emitting immeasurable colors of wondrous light treasures.' This is
菩薩摩訶薩為求法故施連肉爪甲時善根迴向，為令眾生具足諸佛一切智爪無礙力故。
「佛子！菩薩摩訶薩求佛法藏，恭敬尊重，生難得想。有能說者來語之言：『若能投身七仞火坑，當施汝法。』菩薩聞已，歡喜踴躍，作是思惟：『我為法故，尚應久住阿鼻獄等一切惡趣受無量苦，何況才入人間火坑即得聞法？奇哉！正法甚為易得，不受地獄無量楚毒，但入火坑即便得聞。但為我說，我入火坑。』如求善法王菩薩、金剛思惟菩薩，為求法故，入火坑中。菩薩爾時，以此善根如是迴向，所謂：『愿一切眾生住佛所住一切智法，永不退轉無上菩提；愿一切眾生離諸險難，受佛安樂；愿一切眾生得無畏心，離諸恐怖；愿一切眾生常樂求法，具足喜樂，眾法莊嚴；愿一切眾生離諸惡趣，滅除一切三毒熾火；愿一切眾生常得安樂，具足如來勝妙樂事；愿一切眾生得菩薩心，永離一切貪、恚、癡火；愿一切眾生悉得菩薩諸三昧樂，普見諸佛，心大歡喜；愿一切眾生善說正法，於法究竟，常無忘失；愿一切眾生具足菩薩神通妙樂，究竟安住一切種智。』是為菩薩摩訶薩為求正法投火坑時善根迴向；為令眾生離障礙業，皆得具足智慧火故。
「佛子！菩薩摩訶薩為求正法，分別演說，開菩薩道，示菩提路，趣無上智，勤
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩（偉大的菩薩）爲了尋求佛法，佈施自己的血肉、爪甲時，將善根迴向，是爲了讓眾生都具備諸佛的一切智慧，爪（比喻智慧）的無礙力量。 佛子（佛的弟子）！菩薩摩訶薩爲了尋求佛法寶藏，恭敬尊重，生起難得的想法。如果有能說法的人來告訴他：『如果能跳入七仞（古代長度單位，一仞約八尺）深的火坑，就給你佛法。』菩薩聽了，歡喜雀躍，這樣思惟：『我爲了佛法，尚且應該長久住在阿鼻地獄等一切惡道，承受無量的痛苦，何況只是進入人間火坑就能聽到佛法？真是奇妙！正法太容易得到了，不用受地獄無量的痛苦，只要進入火坑就能聽到。只要為我說法，我就跳入火坑。』就像求善法王菩薩、金剛思惟菩薩，爲了求法，跳入火坑中。菩薩那時，用這樣的善根這樣迴向，就是：『愿一切眾生安住于佛所安住的一切智慧法，永遠不退轉于無上菩提（覺悟）；愿一切眾生遠離一切危險和困難，享受佛的安樂；愿一切眾生得到無畏的心，遠離一切恐怖；愿一切眾生常常樂於求法，具足喜悅和快樂，用佛法來莊嚴自己；愿一切眾生遠離一切惡道，滅除一切貪、嗔、癡三毒的熾熱火焰；愿一切眾生常常得到安樂，具足如來殊勝美妙的快樂；愿一切眾生得到菩薩心，永遠遠離一切貪、嗔、癡的火焰；愿一切眾生都得到菩薩的各種三昧（禪定）之樂，普遍見到諸佛，心中大歡喜；愿一切眾生善於宣說正法，對於佛法達到究竟，常常不忘失；愿一切眾生具足菩薩的神通妙樂，最終安住於一切種智（佛的智慧）。』這就是菩薩摩訶薩爲了尋求正法跳入火坑時所做的善根迴向；爲了讓眾生遠離障礙業，都能夠具備智慧之火。 佛子！菩薩摩訶薩爲了尋求正法，分別演說，開示菩薩道，指示菩提之路，趨向無上智慧，勤奮修行。
【English Translation】 English version: When a Bodhisattva Mahasattva (a great Bodhisattva) gives away their flesh, nails, and claws for the sake of seeking the Dharma, they dedicate the merit of this act so that all sentient beings may be endowed with the unobstructed power of the wisdom-claws of all Buddhas. Oh, son of Buddha! A Bodhisattva Mahasattva seeks the treasury of the Buddha's Dharma with reverence and respect, cherishing the thought that it is difficult to obtain. If someone who can teach the Dharma comes and says, 'If you can throw yourself into a fire pit seven ren (an ancient unit of length, about eight feet) deep, I will give you the Dharma,' the Bodhisattva, upon hearing this, will rejoice and leap with joy, thinking, 'For the sake of the Dharma, I should endure immeasurable suffering in all evil realms, such as Avici Hell. How much more should I enter a fire pit in the human realm to hear the Dharma? How wonderful! The true Dharma is so easy to obtain. I don't have to suffer the immeasurable tortures of hell; I can hear it just by entering a fire pit. Just teach me, and I will enter the fire pit.' Like the Bodhisattva King of Seeking Good Dharma and the Bodhisattva Vajra Thought, who entered fire pits to seek the Dharma. At that time, the Bodhisattva dedicates the merit of this act with the following aspirations: 'May all sentient beings abide in the all-knowing Dharma where the Buddhas abide, never retreating from unsurpassed Bodhi (enlightenment); may all sentient beings be free from all dangers and difficulties, and enjoy the peace of the Buddha; may all sentient beings obtain fearless minds, free from all terrors; may all sentient beings always delight in seeking the Dharma, be filled with joy and happiness, and adorn themselves with the Dharma; may all sentient beings be free from all evil realms, extinguishing the blazing fires of the three poisons of greed, hatred, and delusion; may all sentient beings always obtain peace and happiness, and be endowed with the supreme bliss of the Tathagata; may all sentient beings obtain the Bodhisattva mind, forever free from the fires of greed, hatred, and delusion; may all sentient beings obtain the bliss of all the Samadhis (meditative states) of the Bodhisattvas, universally see all the Buddhas, and have great joy in their hearts; may all sentient beings be skilled in expounding the true Dharma, reach the ultimate in the Dharma, and never forget it; may all sentient beings be endowed with the wondrous bliss of the Bodhisattva's supernatural powers, and ultimately abide in all-knowing wisdom (the wisdom of the Buddha).' This is the dedication of merit made by a Bodhisattva Mahasattva when they throw themselves into a fire pit to seek the true Dharma, so that all sentient beings may be free from obstructive karma and be endowed with the fire of wisdom. Oh, son of Buddha! A Bodhisattva Mahasattva, in seeking the true Dharma, expounds it in detail, reveals the Bodhisattva path, points out the path to Bodhi, and strives diligently towards unsurpassed wisdom.
修十力，廣一切智心，獲無礙智法，令眾生清凈住菩薩境界。勤修大智護佛菩提時，以身具受無量苦惱，如求善法菩薩、勇猛王菩薩，及余無量諸大菩薩。為求法故，受無量苦，乃至攝取誹謗正法、惡業所覆、魔業所持極大惡人；彼所應受一切苦惱，以求法故，悉皆為受。以此善根如是迴向，所謂：『愿一切眾生永離一切苦惱逼迫，成就安樂自在神通；愿一切眾生永離諸苦，得一切樂；愿一切眾生永滅苦蘊，得照現身，恒受安樂；愿一切眾生超出苦獄，成就智行；愿一切眾生見安隱道，離諸惡趣；愿一切眾生得法喜樂，永斷眾苦；愿一切眾生永拔眾苦，互相慈愛，無損害心；愿一切眾生得諸佛樂，離生死苦；愿一切眾產生就清凈無比安樂，一切苦惱無能損害；愿一切眾生得一切勝樂，究竟具足佛無礙樂。』是為菩薩摩訶薩為求法故受眾苦時善根迴向；為欲救護一切眾生，令離險難，住一切智無所障礙解脫處故。
「佛子！菩薩摩訶薩處於王位求正法時，乃至但為一文、一字、一句、一義生難得想，能悉罄舍海內所有若近若遠國土、城邑、人民、庫藏、園池、屋宅、樹林、華果，乃至一切珍奇妙物、宮殿樓閣、妻子眷屬，及以王位，悉能捨之。于不堅中求堅固法，為欲利益一切眾生，勤求諸佛無礙解脫究竟清凈一
【現代漢語翻譯】 現代漢語譯本：修習十力（如來十種智慧力量），擴充套件一切智慧之心，獲得無礙的智慧法，使眾生清凈地安住于菩薩的境界。勤奮修習大智慧，守護佛的菩提道時，以自身承受無量的苦惱，如同尋求善法的菩薩、勇猛王菩薩，以及其他無量的大菩薩一樣。爲了求法，承受無量的痛苦，甚至攝取那些誹謗正法、被惡業覆蓋、被魔業控制的極其惡劣的人；他們所應承受的一切苦惱，爲了求法，菩薩都全部承受。以此善根如此迴向，即：『愿一切眾生永遠脫離一切苦惱的逼迫，成就安樂自在的神通；愿一切眾生永遠脫離諸苦，獲得一切快樂；愿一切眾生永遠滅除苦蘊，獲得照見自身，恒常享受安樂；愿一切眾生超出苦獄，成就智慧和修行；愿一切眾生見到安穩的道路，遠離各種惡趣；愿一切眾生獲得法喜的快樂，永遠斷絕各種痛苦；愿一切眾生永遠拔除各種痛苦，互相慈愛，沒有損害之心；愿一切眾生獲得諸佛的快樂，脫離生死之苦；愿一切眾產生就清凈無比的安樂，一切苦惱都不能損害；愿一切眾生獲得一切殊勝的快樂，最終圓滿具足佛的無礙快樂。』這是菩薩摩訶薩爲了求法而承受眾苦時所做的善根迴向；爲了救護一切眾生，使他們脫離危險和困難，安住於一切智慧無所障礙的解脫之處。 佛子！菩薩摩訶薩處於王位求正法時，乃至僅僅爲了一個字、一個詞、一句話、一個義理，生起難得的想法，就能全部捨棄海內所有，無論是近處還是遠處的國土、城邑、人民、庫藏、園林、房屋、樹林、花果，乃至一切珍奇的寶物、宮殿樓閣、妻子眷屬，以及王位，都能全部捨棄。在不堅固的事物中尋求堅固的法，爲了利益一切眾生，勤奮尋求諸佛無礙解脫的究竟清凈。
【English Translation】 English version: Cultivating the ten powers (Tathagata's ten wisdom powers), expanding the mind of all wisdom, attaining the unobstructed wisdom Dharma, enabling sentient beings to dwell purely in the realm of Bodhisattvas. Diligently cultivating great wisdom, protecting the Bodhi path of the Buddha, one endures immeasurable suffering with one's own body, like Bodhisattvas seeking good Dharma, Bodhisattva Courageous King, and countless other great Bodhisattvas. For the sake of seeking the Dharma, they endure immeasurable suffering, even embracing those who slander the true Dharma, are covered by evil karma, and are controlled by demonic forces, the most wicked of people; all the suffering they should endure, for the sake of seeking the Dharma, the Bodhisattva endures it all. With this root of good, they dedicate it thus: 'May all sentient beings forever be free from the oppression of all suffering, achieve peaceful and free supernatural powers; may all sentient beings forever be free from all suffering, attain all happiness; may all sentient beings forever extinguish the aggregates of suffering, attain the ability to see their own bodies, and constantly enjoy peace and happiness; may all sentient beings transcend the prison of suffering, achieve wisdom and practice; may all sentient beings see the path of peace and security, and be free from all evil realms; may all sentient beings attain the joy of Dharma, and forever cut off all suffering; may all sentient beings forever uproot all suffering, love each other with compassion, and have no intention to harm; may all sentient beings attain the joy of all Buddhas, and be free from the suffering of birth and death; may all sentient beings achieve pure and incomparable peace and happiness, and be unharmed by all suffering; may all sentient beings attain all supreme happiness, and ultimately fully possess the unobstructed joy of the Buddha.' This is the dedication of the root of good when a Bodhisattva Mahasattva endures all suffering for the sake of seeking the Dharma; for the purpose of saving all sentient beings, enabling them to be free from danger and difficulty, and to dwell in the place of unobstructed liberation of all wisdom. O sons of the Buddha! When a Bodhisattva Mahasattva is in the position of a king seeking the true Dharma, even for just one word, one phrase, one sentence, or one meaning, they generate the thought that it is difficult to obtain, and they can completely give up all that is within the seas, whether near or far, countries, cities, people, treasuries, gardens, houses, forests, flowers, fruits, and even all precious and wonderful things, palaces, pavilions, wives, relatives, and even the position of king. They can give it all up. In the midst of impermanent things, they seek the permanent Dharma, for the benefit of all sentient beings, diligently seeking the ultimate purity of the unobstructed liberation of all Buddhas.
切智道，如大勢德菩薩、勝德王菩薩，及余無量諸大菩薩。勤求正法，乃至極少，為於一字，五體投地；正念三世一切佛法，愛樂修習；永不貪著名聞利養，舍諸世間自在王位，求佛自在法王之位；於世間樂心無所著，以出世法長養其心；永離世間一切戲論，住于諸佛無戲論法。菩薩爾時，以諸善根如是迴向，所謂：『愿一切眾生常樂惠施，一切悉舍；愿一切眾生能捨所有，心無中悔；愿一切眾生常求正法，不惜身命、資生之具；愿一切眾生悉得法利，能斷一切眾生疑惑；愿一切眾生得善法欲，心常喜樂諸佛正法；愿一切眾生為求佛法，能捨身命及以王位，大心修習無上菩提；愿一切眾生尊重正法，常深愛樂，不惜身命；愿一切眾生護持諸佛甚難得法，常勤修習；愿一切眾生皆得諸佛菩提光明，成菩提行，不由他悟；愿一切眾生常能觀察一切佛法，拔除疑箭，心得安隱。』是為菩薩摩訶薩為求正法舍國城時善根迴向；為令眾生知見圓滿，常得住于安隱道故。
「佛子！菩薩摩訶薩作大國王，於法自在，普行教命，令除殺業；閻浮提內城邑聚落一切屠殺，皆令禁斷；無足、二足、四足、多足，種種生類，普施無畏無欺奪心，廣修一切菩薩諸行，仁慈蒞物，不行侵惱，發妙寶心，安隱眾生；于諸佛所立深志樂，常自
【現代漢語翻譯】 現代漢語譯本 關於切智道（能斷除一切煩惱，證得一切智慧的道路），例如大勢德菩薩（Mahasthamaprapta Bodhisattva，代表大勢至菩薩，以智慧之光普照一切，令眾生離苦得樂）、勝德王菩薩（Shrestha-guna-raja Bodhisattva，具有殊勝功德的菩薩），以及其他無量的大菩薩們。他們勤奮地尋求正法，哪怕是極少的一部分，爲了一個字，也會五體投地地禮拜；他們正念三世一切諸佛的教法，喜愛並修習；永遠不貪圖名聲、利益和供養，捨棄世間自在的王位，追求佛陀自在的法王之位；對於世間的快樂，內心毫無執著，用出世間的佛法來滋養他們的心；永遠遠離世間一切的戲論，安住于諸佛無戲論的教法之中。菩薩們在那個時候，用他們的善根這樣迴向，他們說：『愿一切眾生常常樂於佈施，一切都捨棄；愿一切眾生能夠捨棄所有，心中沒有後悔；愿一切眾生常常尋求正法，不吝惜自己的生命和生活所需；愿一切眾生都得到佛法的利益，能夠斷除一切眾生的疑惑；愿一切眾生得到對善法的渴望，內心常常喜悅諸佛的正法；愿一切眾生爲了尋求佛法，能夠捨棄生命以及王位，以廣大的心修習無上的菩提；愿一切眾生尊重正法，常常深深地喜愛，不吝惜自己的生命；愿一切眾生護持諸佛甚難得到的教法，常常勤奮地修習；愿一切眾生都得到諸佛菩提的光明，成就菩提的修行，不依賴他人的開悟；愿一切眾生常常能夠觀察一切佛法，拔除疑惑的箭，內心得到安穩。』這就是菩薩摩訶薩爲了尋求正法而捨棄國城時的善根迴向；爲了使眾生的知見圓滿，常常安住在安穩的道路上。 「佛子！菩薩摩訶薩作為大國王，在佛法上自在，普遍地施行教令，使人們去除殺業；在閻浮提（Jambudvipa，指我們所居住的這個世界）內的城鎮和村落，一切的屠殺都被禁止；無論是無足的、二足的、四足的、多足的，各種各樣的生命，都給予它們無畏的保護，沒有欺騙和掠奪的心，廣泛地修習一切菩薩的修行，以仁慈之心對待萬物，不進行侵犯和惱害，發起珍寶般的心，使眾生安穩；在諸佛面前立下深遠的志願，常常自己
【English Translation】 English version Regarding the path of cutting off wisdom (the path that cuts off all afflictions and attains all wisdom), such as Mahasthamaprapta Bodhisattva (representing the Bodhisattva of Great Power, who illuminates all with the light of wisdom, enabling sentient beings to be free from suffering and attain happiness), Shrestha-guna-raja Bodhisattva (the Bodhisattva with supreme merits), and other immeasurable great Bodhisattvas. They diligently seek the true Dharma, even if it is just a small part, they would prostrate themselves with their five limbs to the ground for even a single word; they contemplate the teachings of all Buddhas of the three times, love and practice them; they never crave fame, profit, or offerings, abandoning the free royal position of the world, pursuing the free Dharma King position of the Buddha; they have no attachment to worldly pleasures, nourishing their minds with the transcendental Dharma; they are forever free from all worldly debates, dwelling in the non-debating Dharma of the Buddhas. At that time, the Bodhisattvas dedicate their merits in this way, saying: 'May all sentient beings always be happy to give, abandoning everything; may all sentient beings be able to give up everything, with no regrets in their hearts; may all sentient beings always seek the true Dharma, not sparing their lives and necessities; may all sentient beings receive the benefits of the Dharma, able to cut off all doubts of sentient beings; may all sentient beings obtain the desire for good Dharma, their hearts always joyful in the true Dharma of the Buddhas; may all sentient beings, for the sake of seeking the Dharma, be able to give up their lives and royal positions, cultivating supreme Bodhi with a vast mind; may all sentient beings respect the true Dharma, always deeply love it, not sparing their lives; may all sentient beings protect the very difficult to obtain Dharma of the Buddhas, always diligently practice it; may all sentient beings obtain the light of Bodhi of the Buddhas, accomplish the practice of Bodhi, not relying on others' enlightenment; may all sentient beings always be able to observe all the Dharma, remove the arrows of doubt, and their hearts be at peace.' This is the dedication of merits of the Bodhisattva Mahasattva when abandoning their kingdom and city for the sake of seeking the true Dharma; to make the knowledge and views of sentient beings complete, and to always dwell on the path of peace. 「Buddha's children! The Bodhisattva Mahasattva, as a great king, is free in the Dharma, universally implementing teachings, causing people to eliminate the karma of killing; in the cities and villages within Jambudvipa (referring to the world we live in), all slaughter is prohibited; whether they are footless, two-footed, four-footed, or many-footed, all kinds of living beings are given fearless protection, without deception or plundering, widely practicing all the practices of the Bodhisattvas, treating all things with kindness, not engaging in aggression or harm, generating a heart like a precious jewel, making sentient beings peaceful; in the presence of all Buddhas, they establish profound aspirations, always
安住三種凈戒，亦令眾生如是安住。菩薩摩訶薩令諸眾生住於五戒，永斷殺業；以此善根如是迴向，所謂：『愿一切眾生髮菩薩心，具足智慧，永保壽命，無有終盡；愿一切眾生住無量劫，供一切佛，恭敬勤修，更增壽命；愿一切眾生具足修行，離老死法，一切災毒不害其命；愿一切眾生具足成就無病惱身，壽命自在，能隨意住；愿一切眾生得無盡命，窮未來劫住菩薩行，教化調伏一切眾生；愿一切眾生為壽命門，十力善根于中增長；愿一切眾生善根具足，得無盡命，成滿大愿；愿一切眾生悉見諸佛供養承事，住無盡壽，修集善根；愿一切眾生於如來處善學所學，得聖法喜無盡壽命；愿一切眾生得不老不病，常住命根，勇猛精進，入佛智慧。』是為菩薩摩訶薩住三聚凈戒永斷殺業善根迴向，為令眾生得佛十力圓滿智故。
「佛子！菩薩摩訶薩見有眾生心懷殘忍，損諸人畜所有男形，令身缺減，受諸楚毒；見是事已，起大慈悲而哀救之，令閻浮提一切人民皆舍此業。菩薩爾時，語其人言：『汝何所為作是惡業？我有庫藏百千萬億，一切樂具悉皆充滿，隨汝所須盡當相給。汝之所作，眾罪由生，我今勸汝莫作是事。汝所作業不如道理，設有所獲，於何可用？損他益己，終無是處。如此惡行、諸不善法，一切如來所不
【現代漢語翻譯】 現代漢語譯本 安住於三種清凈的戒律，也使眾生如此安住。菩薩摩訶薩使眾生安住於五戒，永遠斷絕殺業；以此善根如此迴向，即：『愿一切眾生髮起菩薩心，具足智慧，永遠保持壽命，沒有終結；愿一切眾生住于無量劫，供養一切佛，恭敬勤修，更加增長壽命；愿一切眾生具足修行，遠離老死之法，一切災禍毒害不傷害他們的生命；愿一切眾生具足成就無病無惱的身體，壽命自在，能夠隨意安住；愿一切眾生得到無盡的壽命，窮盡未來劫住于菩薩行，教化調伏一切眾生；愿一切眾產生為壽命之門，十力（如來十種力量）的善根在其中增長；愿一切眾生善根具足，得到無盡的壽命，成就圓滿的大愿；愿一切眾生都見到諸佛，供養承事，住于無盡的壽命，修集善根；愿一切眾生在如來之處好好學習所學，得到聖法的喜悅和無盡的壽命；愿一切眾生得到不老不病，常住命根，勇猛精進，進入佛的智慧。』這是菩薩摩訶薩安住於三聚凈戒，永遠斷絕殺業的善根迴向，爲了使眾生得到佛的十力圓滿智慧。 『佛子！菩薩摩訶薩見到有眾生心懷殘忍，損害人畜的男性生殖器官，使他們身體殘缺，遭受各種痛苦；見到這些事後，生起大慈悲心而哀憐救助他們，使閻浮提（Jambudvipa，指我們所居住的這個世界）的一切人民都捨棄這種惡業。菩薩這時，對那些人說：『你們為何要做這種惡業？我擁有庫藏百千萬億，一切享樂的器具都充滿其中，隨你們所需都將供給。你們所做的，會產生各種罪惡，我勸你們不要做這種事。你們所做的業不合道理，即使有所獲得，又有什麼用呢？損害他人利益自己，終究沒有這樣的道理。如此惡行、各種不善之法，一切如來（Tathagata，佛的稱號）都不讚許。』
【English Translation】 English version Abiding in the three pure precepts, they also cause sentient beings to abide in the same way. The Bodhisattva Mahasattva causes all sentient beings to abide in the five precepts, forever cutting off the karma of killing; with this root of goodness, they dedicate it thus: 『May all sentient beings generate the Bodhi mind, be endowed with wisdom, forever preserve their lives, without end; may all sentient beings dwell for immeasurable kalpas, make offerings to all Buddhas, respectfully and diligently cultivate, and further increase their lifespans; may all sentient beings be endowed with cultivation, be free from the law of old age and death, and may all calamities and poisons not harm their lives; may all sentient beings be endowed with healthy bodies free from illness and affliction, with life at ease, able to dwell as they wish; may all sentient beings obtain endless life, dwell in the Bodhisattva path throughout future kalpas, teaching and taming all sentient beings; may all sentient beings become the gate of life, and may the roots of goodness of the ten powers (the ten powers of a Tathagata) grow within them; may all sentient beings be endowed with roots of goodness, obtain endless life, and fulfill their great vows; may all sentient beings see all Buddhas, make offerings and serve them, dwell in endless life, and cultivate roots of goodness; may all sentient beings learn well what is to be learned in the presence of the Tathagata, obtain the joy of the sacred Dharma and endless life; may all sentient beings obtain non-aging and non-illness, constantly abide in the root of life, be courageous and diligent, and enter the wisdom of the Buddha.』 This is the dedication of the root of goodness of the Bodhisattva Mahasattva abiding in the three pure precepts, forever cutting off the karma of killing, in order to enable sentient beings to obtain the perfect wisdom of the ten powers of the Buddha. 『Buddha's children! The Bodhisattva Mahasattva sees sentient beings who harbor cruelty, harming the male reproductive organs of humans and animals, causing their bodies to be incomplete, and suffering various torments; having seen these things, they generate great compassion and pity to rescue them, causing all the people of Jambudvipa (the world we live in) to abandon this evil karma. At that time, the Bodhisattva speaks to those people, saying: 『Why do you commit such evil karma? I have a treasury of hundreds of millions, and all the instruments of pleasure are filled within it, and I will provide whatever you need. What you do will give rise to various sins, and I urge you not to do such things. The karma you do is not in accordance with reason, and even if you gain something, what use is it? Harming others to benefit oneself is ultimately not the way. Such evil actions and all unwholesome dharmas are not approved by all Tathagatas (a title of the Buddha).』
稱歎。』作是語已，即以所有一切樂具盡皆施與。復以善語為說妙法，令其歡悅。所謂：示寂靜法，令其信受，滅除不善，修行凈業，互起慈心，不相損害。彼人聞已，永舍罪惡。菩薩爾時，以此善根如是迴向，所謂：『愿一切眾生具丈夫形，成就如來馬陰藏相；愿一切眾生具男子形，發勇猛心修諸梵行；愿一切眾生具勇猛力，恒為主導，住無礙智，永不退轉；愿一切眾生皆得具足大丈夫身，永離欲心，無所染著；愿一切眾生悉得成就善男子法，智慧增長，諸佛所嘆；愿一切眾生普得具于大人之力，常能修習十力善根；愿一切眾生永不失壞男子之形，常修福智未曾有法；愿一切眾生於五欲中無著無縛，心得解脫，厭離三有，住菩薩行；愿一切眾產生就第一智慧丈夫，一切宗信，伏從其化；愿一切眾生具足菩薩丈夫智慧，不久當成無上大雄。』是為菩薩摩訶薩禁絕一切毀敗男形善根迴向；為令眾生具丈夫形，皆能守護諸善丈夫，生賢聖家，智慧具足，常勤修習丈夫勝行，有丈夫用，巧能顯示七丈夫道，具足諸佛善丈夫種、丈夫正教、丈夫勇猛、丈夫精進、丈夫智慧、丈夫清凈，普令眾生究竟皆得。
大方廣佛華嚴經卷第二十七 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經
【現代漢語翻譯】 現代漢語譯本：稱讚感嘆。』說完這些話后，菩薩立即將他所有的一切享樂用具全部施捨出去。又用善言為他們宣說微妙的佛法，使他們歡喜快樂。所說的內容是：開示寂靜的法門，使他們信受奉行，滅除不善的行為，修行清凈的善業，彼此生起慈悲之心，不互相傷害。那些人聽聞后，永遠捨棄了罪惡。菩薩當時，用這些善根這樣迴向，說道：『愿一切眾生都具有大丈夫的形體，成就如來馬陰藏相（佛的三十二相之一，指男性生殖器隱藏於體內）；愿一切眾生都具有男子的形體，發起勇猛的心修持各種清凈的修行；愿一切眾生都具有勇猛的力量，恒常作為引導者，安住于無礙的智慧，永遠不退轉；愿一切眾生都能夠具足大丈夫的身形，永遠遠離慾望之心，沒有任何的染著；愿一切眾生都能夠成就善男子的法，智慧增長，受到諸佛的讚歎；愿一切眾生普遍都具有大人的力量，常常能夠修習十力（如來的十種力量）的善根；愿一切眾生永遠不失去男子的形體，常常修習福德和智慧，獲得前所未有的法；愿一切眾生在五欲（色、聲、香、味、觸）之中沒有執著和束縛，心得到解脫，厭離三有（欲界、色界、無色界），安住于菩薩的修行；愿一切眾生都成就第一智慧的丈夫，一切宗派都信服，順從他的教化；愿一切眾生都具足菩薩丈夫的智慧，不久當成就無上大雄（佛的尊稱）。』這就是菩薩摩訶薩禁絕一切毀壞男形善根的迴向；爲了使眾生都具有大丈夫的形體，都能夠守護諸善丈夫，出生在賢聖的家庭，智慧具足，常常勤奮修習丈夫的殊勝行為，具有丈夫的作用，巧妙地能夠顯示七丈夫道（指七種大丈夫的修行），具足諸佛善丈夫的種子、丈夫的正教、丈夫的勇猛、丈夫的精進、丈夫的智慧、丈夫的清凈，普遍使眾生最終都能夠得到成就。 《大方廣佛華嚴經》卷第二十七
【English Translation】 English version: Praising and admiring. Having spoken thus, the Bodhisattva immediately gave away all his pleasurable possessions. He also used kind words to explain the wonderful Dharma, making them joyful. What he said was: showing the Dharma of tranquility, making them believe and accept it, eliminating unwholesome actions, cultivating pure deeds, arising mutual compassion, and not harming each other. Upon hearing this, those people forever abandoned their wrongdoings. At that time, the Bodhisattva dedicated these roots of goodness in this way, saying: 『May all beings have the form of a great man, achieving the Tathagata's horse-hidden organ (one of the thirty-two marks of a Buddha, referring to the male genitalia being concealed within the body); may all beings have the form of a man, generating courageous minds to cultivate all pure practices; may all beings have courageous strength, constantly being leaders, dwelling in unobstructed wisdom, never regressing; may all beings be able to possess the form of a great man, forever free from desires, without any attachments; may all beings be able to achieve the Dharma of a good man, with increasing wisdom, praised by all Buddhas; may all beings universally possess the power of a great man, constantly able to cultivate the roots of goodness of the ten powers (the ten powers of a Tathagata); may all beings never lose the form of a man, constantly cultivating blessings and wisdom, obtaining unprecedented Dharma; may all beings have no attachment or bondage in the five desires (form, sound, smell, taste, touch), their minds liberated, weary of the three realms (desire realm, form realm, formless realm), dwelling in the practice of a Bodhisattva; may all beings achieve the first wise man, with all sects believing and following his teachings; may all beings possess the wisdom of a Bodhisattva man, soon to achieve the unsurpassed great hero (an honorific title for the Buddha).』 This is the dedication of the Bodhisattva Mahasattva to prevent all destruction of the roots of goodness of the male form; in order to make all beings have the form of a great man, all able to protect all good men, born into virtuous families, with complete wisdom, constantly diligently cultivating the superior practices of a man, having the function of a man, skillfully able to display the seven paths of a man (referring to the seven practices of a great man), possessing the seeds of good men of all Buddhas, the correct teachings of a man, the courage of a man, the diligence of a man, the wisdom of a man, the purity of a man, universally enabling all beings to ultimately achieve it. The Avatamsaka Sutra, Volume 27
卷第二十八
于闐國三藏實叉難陀奉 制譯
十回向品第二十五之六
「佛子！菩薩摩訶薩若見如來出興於世開演正法，以大音聲普告一切：『如來出世！如來出世！』令諸眾生得聞佛名，舍離一切我慢、戲論；復更勸導，令速見佛，令憶念佛，令歸向佛，令攀緣佛，令觀察佛，令讚歎佛；復為廣說佛難值遇，千萬億劫時乃一出。眾生由此得見於佛，生清凈信，踴躍歡喜，尊重供養；復于佛所聞諸佛名，轉更值遇無數諸佛，植諸善本，修習增長。爾時，無數百千萬億那由他眾生，因見佛故，皆得清凈究竟調伏。彼諸眾生於菩薩所，皆生最上善知識想；因菩薩故，成就佛法，以無數劫所種善根，普於世間施作佛事。佛子！菩薩摩訶薩開示眾生令見佛時，以諸善根如是迴向，所謂：『愿一切眾生不待勸誘，自往見佛，承事供養，皆令歡喜；愿一切眾生常樂見佛，心無廢舍；愿一切眾生常勤修習廣大智慧，受持一切諸佛法藏；愿一切眾生隨所聞聲皆悟佛法，于無量劫修菩薩行；愿一切眾生安住正念，恒以智眼見佛出興；愿一切眾生不念異業，常憶見佛，勤修十力；愿一切眾生於一切處常見諸佛，了達如來遍虛空界；愿一切眾生皆得具足佛自在身，普於十方成道說法；愿一切眾生遇善知識，常聞佛法，于諸
【現代漢語翻譯】 現代漢語譯本 佛子！菩薩摩訶薩如果見到如來（Tathagata，佛的稱號）出現在世間，開演正法，以洪亮的聲音普遍告知一切眾生：『如來出世了！如來出世了！』使眾生能夠聽聞佛的名號，捨棄一切我慢和戲論；又進一步勸導他們，使他們迅速見到佛，憶念佛，歸向佛，攀緣佛，觀察佛，讚歎佛；又為他們廣泛宣說佛難以值遇，要經過千萬億劫才出現一次。眾生因此得以見到佛，生起清凈的信心，踴躍歡喜，尊重供養；又在佛那裡聽聞諸佛的名號，轉而值遇無數的佛，種下各種善根，修習增長。那時，無數百千萬億那由他（Nayuta，數量單位，表示極大的數目）的眾生，因為見到佛的緣故，都得到清凈究竟的調伏。那些眾生對於菩薩，都生起最上善知識的想法；因為菩薩的緣故，成就佛法，以無數劫所種的善根，普遍在世間施作佛事。佛子！菩薩摩訶薩開示眾生使他們見到佛時，以各種善根這樣迴向，即：『愿一切眾生不用等待勸導，自己前往見佛，承事供養，都令他們歡喜；愿一切眾生常常樂意見到佛，心中沒有廢舍；愿一切眾生常常勤奮修習廣大的智慧，受持一切諸佛的法藏；愿一切眾生隨著所聽到的聲音都能領悟佛法，在無量劫中修菩薩行；愿一切眾生安住于正念，恒常以智慧之眼見到佛的出現；愿一切眾生不念其他異業，常常憶念見到佛，勤奮修習十力（佛的十種力量）；愿一切眾生在一切地方常見到諸佛，了達如來遍佈虛空界；愿一切眾生都能夠具足佛的自在之身，普遍在十方成道說法；愿一切眾生遇到善知識，常常聽聞佛法，對於各種'
【English Translation】 English version 『Buddha-son! If a Bodhisattva-Mahasattva sees a Tathagata (the title of a Buddha) appear in the world, expounding the true Dharma, and with a great voice proclaims to all beings: 『The Tathagata has appeared! The Tathagata has appeared!』 causing beings to hear the name of the Buddha, abandoning all arrogance and idle talk; and further encourages them to quickly see the Buddha, to remember the Buddha, to turn towards the Buddha, to rely on the Buddha, to observe the Buddha, to praise the Buddha; and further widely explains that the Buddha is difficult to encounter, appearing only once in countless eons. Beings thereby are able to see the Buddha, generating pure faith, leaping with joy, and respectfully making offerings; and further, hearing the names of the Buddhas from the Buddha, they in turn encounter countless Buddhas, planting various roots of goodness, and cultivating and growing them. At that time, countless hundreds of thousands of millions of Nayutas (a unit of large numbers) of beings, because of seeing the Buddha, all attain pure and ultimate taming. Those beings, towards the Bodhisattva, all generate the thought of the supreme good teacher; because of the Bodhisattva, they accomplish the Buddha Dharma, and with the roots of goodness planted in countless eons, they universally perform Buddha deeds in the world. Buddha-son! When a Bodhisattva-Mahasattva reveals the Buddha to beings, he dedicates all his roots of goodness in this way, saying: 『May all beings, without waiting for encouragement, go by themselves to see the Buddha, serve and make offerings, and all be joyful; may all beings always delight in seeing the Buddha, with no abandonment in their hearts; may all beings always diligently cultivate vast wisdom, receive and uphold all the Dharma treasures of the Buddhas; may all beings, with whatever sound they hear, all awaken to the Buddha Dharma, and cultivate the Bodhisattva path in countless eons; may all beings abide in right mindfulness, and constantly see the appearance of the Buddha with the eye of wisdom; may all beings not think of other different actions, but always remember seeing the Buddha, and diligently cultivate the ten powers (the ten powers of a Buddha); may all beings always see all the Buddhas in all places, and understand that the Tathagata pervades the realm of empty space; may all beings all attain the Buddha's body of freedom, universally attain enlightenment and preach the Dharma in the ten directions; may all beings encounter good teachers, always hear the Buddha Dharma, and in all'
如來得不壞信；愿一切眾生悉能稱歎諸佛出興，令其見者普得清凈。』是為菩薩摩訶薩嘆佛出世善根迴向；為令眾生見一切佛供養承事，于無上法究竟清凈故。
「佛子！菩薩摩訶薩舍于大地，或施諸佛，造立精舍；或施菩薩及善知識，隨意所用；或施眾僧，以為住處；或施父母，或施別人、聲聞、獨覺種種福田，乃至一切貧窮、孤露及餘四眾，隨意悉與，令無所乏；或施造立如來塔廟。于如是等諸處之中，悉為辦具資生什物，令隨意用，無所恐懼。菩薩摩訶薩隨何方所佈施地時，以諸善根如是迴向，所謂：『愿一切眾生具足清凈一切智地，悉到普賢眾行彼岸；愿一切眾生得總持地，正念受持一切佛法；愿一切眾生得住持力，常能守護一切佛教；愿一切眾生得如地心，于諸眾生，意常清凈，無有惡念；愿一切眾生持諸佛種，成就菩薩諸地次第，無有斷絕；愿一切眾生普為一切作安隱處，悉令調伏，住清凈道；愿一切眾生同諸如來利益世間，普使勤修安住佛力；愿一切眾生普為世間之所愛樂，悉令安住無上佛樂；愿一切眾生獲善方便，住佛諸力、無畏法中；愿一切眾生得如地智，自在修行一切佛法。』是為菩薩摩訶薩施大地時善根迴向，為令眾生皆得究竟一切如來清凈地故。
「佛子！菩薩摩訶薩佈施僮僕
【現代漢語翻譯】 現代漢語譯本：『如來獲得了不可動搖的信心；愿一切眾生都能稱讚諸佛的出現，使見到他們的人都能普遍得到清凈。』這是菩薩摩訶薩讚歎佛出世的善根迴向；爲了使眾生見到一切佛並供養侍奉，在無上佛法中達到究竟清凈的境界。 『佛子！菩薩摩訶薩捨棄大地，或者佈施給諸佛，建造精舍（寺廟）；或者佈施給菩薩和善知識（良師益友），任其使用；或者佈施給眾僧，作為居住之處；或者佈施給父母，或者佈施給其他人、聲聞（聽聞佛法而修行的人）、獨覺（獨自覺悟的人）等各種福田，乃至一切貧窮、孤獨無依的人以及其餘四眾（比丘、比丘尼、優婆塞、優婆夷），都隨意給予，使他們沒有缺乏；或者佈施建造如來塔廟。在這些地方，都為他們準備好生活所需的物品，讓他們隨意使用，沒有恐懼。菩薩摩訶薩無論在何處佈施土地時，都將這些善根如此迴向，即：『愿一切眾生具足清凈的一切智地（佛的智慧境界），都到達普賢（菩薩名）的眾行彼岸；愿一切眾生獲得總持地（能總攝憶持一切佛法的能力），正念受持一切佛法；愿一切眾生獲得住持力（守護佛法的力量），常能守護一切佛教；愿一切眾生獲得如地心（大地的心）般的慈悲，對於一切眾生，心常清凈，沒有惡念；愿一切眾生持有諸佛的種子，成就菩薩的各個階位，沒有斷絕；愿一切眾生普遍為一切眾生作安穩之處，使他們都得到調伏，安住于清凈之道；愿一切眾生如同諸如來一樣利益世間，普遍使他們勤修安住于佛力；愿一切眾生普遍為世間所愛樂，使他們都安住于無上佛樂；愿一切眾生獲得善巧方便，安住于佛的諸力（十力）、無畏法中；愿一切眾生獲得如地智（如大地般的智慧），自在修行一切佛法。』這是菩薩摩訶薩佈施土地時的善根迴向，爲了使眾生都能達到究竟一切如來的清凈境界。 『佛子！菩薩摩訶薩佈施僮僕（僕人）
【English Translation】 English version: 『The Tathagata has obtained indestructible faith; may all sentient beings be able to praise the appearance of all Buddhas, so that those who see them may universally attain purity.』 This is the Bodhisattva Mahasattva's dedication of the roots of goodness from praising the Buddha's appearance in the world; it is to enable sentient beings to see all Buddhas, make offerings, and serve them, and to attain ultimate purity in the unsurpassed Dharma. 『O son of the Buddha! The Bodhisattva Mahasattva gives away land, either offering it to the Buddhas to build monasteries; or offering it to Bodhisattvas and good teachers, for them to use as they wish; or offering it to the Sangha as a dwelling place; or offering it to parents, or to others, to Sravakas (those who hear the Dharma and practice), Pratyekabuddhas (those who attain enlightenment on their own), and various fields of merit, even to all the poor, the lonely, and the remaining four assemblies (monks, nuns, laymen, and laywomen), giving freely to all, so that they lack nothing; or offering it to build stupas and temples of the Tathagata. In all these places, they provide all the necessities of life, allowing them to use them freely, without fear. Whenever the Bodhisattva Mahasattva gives away land, in whatever place, they dedicate these roots of goodness in this way: 『May all sentient beings be endowed with the pure ground of all-knowing wisdom (the wisdom realm of the Buddha), and all reach the other shore of Samantabhadra's (a Bodhisattva's name) practices; may all sentient beings obtain the ground of Dharani (the ability to retain all the Buddha's teachings), and with right mindfulness, uphold all the Buddha's teachings; may all sentient beings obtain the power of upholding (the power to protect the Dharma), and always be able to protect all the Buddha's teachings; may all sentient beings obtain a mind like the earth (the heart of the earth), and towards all sentient beings, may their minds always be pure, without evil thoughts; may all sentient beings hold the seeds of all Buddhas, accomplish the stages of the Bodhisattva, without interruption; may all sentient beings universally be a place of peace for all, enabling them to be tamed and dwell on the path of purity; may all sentient beings benefit the world like all the Tathagatas, and universally encourage them to diligently cultivate and dwell in the power of the Buddha; may all sentient beings be universally loved by the world, and enable them to dwell in the unsurpassed bliss of the Buddha; may all sentient beings obtain skillful means, and dwell in the Buddha's powers (ten powers) and fearlessness; may all sentient beings obtain wisdom like the earth (wisdom like the earth), and freely practice all the Buddha's teachings.』 This is the Bodhisattva Mahasattva's dedication of the roots of goodness when giving away land, in order to enable all sentient beings to attain the ultimate pure realm of all the Tathagatas. 『O son of the Buddha! The Bodhisattva Mahasattva gives away servants
，供養一切諸佛、菩薩、真善知識，或施僧寶，或奉父母尊勝福田；或復給施病苦眾生，令無闕乏，以存其命；或復施與貧窮、孤露，及餘一切無瞻侍者；或為守護如來塔廟，或為書持諸佛正法，以百千億那由他僕使，隨時給施。其諸僕使皆聰慧善巧，性自調順，常勤精進，無有懈惰，具質直心、安樂心、利益心、仁慈心、恭恪心、無怨恨心、無仇敵心，能隨受者方俗所宜，于彼彼中作諸利益；又皆從菩薩凈業所感，才能、技藝、工巧、算數靡不通達，善能供侍悅可其心。菩薩爾時，以諸善根如是迴向，所謂：『愿一切眾生得調順心，一切佛所修習善根；愿一切眾生隨順供養一切諸佛，于佛所說悉能聽受；愿一切眾生得佛攝受，常觀如來，更無餘念；愿一切眾生不壞佛種，勤修一切順佛善根；愿一切眾生常勤供養一切諸佛，無空過時；愿一切眾生攝持一切諸佛妙義，言辭清凈，遊行無畏；愿一切眾生常樂見佛，心無厭足，于諸佛所不惜身命；愿一切眾生得見諸佛，心無染著，離世所依；愿一切眾生但歸於佛，永離一切邪歸依處；愿一切眾生隨順佛道，心常樂觀無上佛法。』是為菩薩摩訶薩施僕使時善根迴向；為令眾生遠離塵垢，凈治佛地，能現如來自在身故。
「佛子！菩薩摩訶薩以身佈施諸來乞者，佈施之時
【現代漢語翻譯】 現代漢語譯本：供養一切諸佛（Buddha，覺悟者）、菩薩（Bodhisattva，追求覺悟的修行者）、真正的善知識（Kalyāṇa-mitta，引導修行的人），或者佈施僧寶（Saṃgha，佛教僧團），或者侍奉父母這些尊貴的福田；或者給那些遭受病痛折磨的眾生布施，使他們不缺乏所需，得以維持生命；或者佈施給貧窮、孤苦無依的人，以及其他所有無人照料的人；或者爲了守護如來（Tathāgata，佛的稱號）的塔廟，或者爲了書寫、受持諸佛的正法，用成百上千億那由他（Nayuta，數量單位）的僕人，隨時給予佈施。這些僕人都聰明能幹，性情調順，常常勤奮精進，沒有懈怠，具備正直的心、安樂的心、利益的心、仁慈的心、恭敬的心、沒有怨恨的心、沒有仇敵的心，能夠根據接受者的風俗習慣，在各種情況下給予利益；他們都是從菩薩清凈的業力感召而來，才能、技藝、工巧、算數無所不通，善於侍奉，使人心情愉悅。菩薩那時，用這些善根這樣迴向，即：『愿一切眾生得到調順的心，一切佛所修習的善根；愿一切眾生隨順供養一切諸佛，對於佛所說的都能聽受；愿一切眾生得到佛的攝受，常常觀想如來，不再有其他念頭；愿一切眾生不破壞佛種，勤修一切順應佛的善根；愿一切眾生常常勤奮供養一切諸佛，沒有空過的時間；愿一切眾生攝持一切諸佛的微妙義理，言辭清凈，無所畏懼；愿一切眾生常常樂意見到佛，心中沒有厭倦，對於諸佛不吝惜身命；愿一切眾生得見諸佛，心中沒有染著，遠離世俗的依賴；愿一切眾生只歸依于佛，永遠離開一切邪惡的歸依之處；愿一切眾生隨順佛道，心中常常樂觀無上的佛法。』這就是菩薩摩訶薩（Mahāsattva，偉大的菩薩）佈施僕人時善根的迴向；爲了使眾生遠離塵垢，清凈佛土，能夠顯現如來自在的身軀。 「佛子！菩薩摩訶薩用身體佈施給前來乞求的人，佈施的時候
【English Translation】 English version: Offering to all Buddhas (Enlightened Ones), Bodhisattvas (Beings on the path to enlightenment), and true Kalyāṇa-mittas (Spiritual friends), or giving to the Saṃgha (Buddhist monastic community), or serving parents as venerable fields of merit; or giving to beings suffering from illness, ensuring they lack nothing and can sustain their lives; or giving to the poor, the orphaned, and all others without care; or protecting the Tathāgata's (Buddha's epithet) stupas and temples, or writing and upholding the Buddhas' true Dharma, using hundreds of thousands of millions of Nayutas (a large number) of servants, giving at all times. These servants are all intelligent and skillful, of compliant nature, always diligent and zealous, without laziness, possessing upright minds, peaceful minds, beneficial minds, benevolent minds, respectful minds, minds without resentment, minds without enmity, able to provide benefits in various ways according to the customs of the recipients; they are all born from the pure karma of Bodhisattvas, proficient in talents, skills, crafts, and mathematics, adept at serving and pleasing others. At that time, the Bodhisattva dedicates these roots of goodness in this way: 'May all beings attain compliant minds, the roots of goodness cultivated by all Buddhas; may all beings follow and offer to all Buddhas, and be able to hear and receive all that the Buddhas teach; may all beings be embraced by the Buddhas, always contemplate the Tathāgata, and have no other thoughts; may all beings not destroy the Buddha-seed, diligently cultivate all roots of goodness that accord with the Buddha; may all beings always diligently offer to all Buddhas, without wasting time; may all beings grasp the subtle meanings of all Buddhas, with pure and fearless speech; may all beings always delight in seeing the Buddhas, with no weariness in their hearts, and not be sparing of their lives for the Buddhas; may all beings see the Buddhas, with no attachment in their hearts, and be free from worldly dependencies; may all beings only take refuge in the Buddha, and forever leave all evil places of refuge; may all beings follow the Buddha's path, and always be optimistic about the unsurpassed Buddha Dharma.' This is the dedication of the roots of goodness when a Bodhisattva Mahāsattva (Great Bodhisattva) gives servants; it is to enable beings to be free from defilements, purify the Buddha-land, and be able to manifest the Tathāgata's free body. 「O son of Buddha! When a Bodhisattva Mahāsattva gives their body to those who come to beg, at the time of giving
，生謙下心，生如地心，生忍受眾苦無變動心，生給侍眾生不疲厭心，生於諸眾生猶如慈母所有眾善悉回與心，生於諸愚險極惡眾生種種侵陵皆寬宥心，安住善根，精勤給事。菩薩爾時，悉以善根如是迴向，所謂：『愿一切眾生隨其所須常無闕乏，修菩薩行恒不間斷，不捨一切菩薩義利，善住菩薩所行之道，了達菩薩平等法性，得在如來種族之數，住真實語，持菩薩行，令諸世間得凈佛法，深心信解，證法究竟；令諸眾生出生清凈增上善根，住大功德，具一切智。又以此善根，令一切眾生常得供養一切諸佛，解一切法，受持讀誦不忘、不失、不壞、不散，心善調伏，不調令調，以寂靜法而調習之。令彼眾生於諸佛所住如是事。又以此善根，令一切眾生作第一塔，應受世間種種供養；令一切眾產生最上福田，得佛智慧，開悟一切；令一切眾生作最上受者，普能饒益一切眾生；令一切眾產生最上福利，能使具足一切善根；令一切眾產生第一好施處，能使獲得無量福報；令一切眾生於三界中皆得出離；令一切眾生作第一導師，能為世間示如實道；令一切眾生得妙總持，具持一切諸佛正法；令一切眾生證得無量第一法界，具足虛空無礙正道。』是為菩薩摩訶薩施自己身善根迴向，為令眾生皆得應供無量智身故。
「佛子
【現代漢語翻譯】 現代漢語譯本：生起謙卑的心，生起如同大地一般的心，生起忍受一切痛苦而不動搖的心，生起侍奉眾生而不疲倦的心，生起對待一切眾生如同慈母一般，將所有善行都回向給他們的心，生起對於那些愚昧、危險、極其邪惡的眾生，即使他們種種侵犯凌辱，也都能寬恕的心，安住于善根，精勤地侍奉。菩薩那時，將所有善根都這樣迴向，即：『愿一切眾生都能隨其所需，常無匱乏，修菩薩行恒常不間斷，不捨棄一切菩薩的利益，善於安住菩薩所行之道，了達菩薩平等法性，得以列入如來（Tathagata）的種族之中，安住于真實之語，奉持菩薩的修行，使世間獲得清凈的佛法，內心深信理解，證得佛法的究竟；使一切眾生出生清凈增上的善根，安住于大功德，具足一切智慧。又以此善根，使一切眾生常能供養一切諸佛，理解一切法，受持讀誦而不忘失、不壞滅、不散亂，心能善於調伏，對於未調伏的令其調伏，用寂靜之法來調習他們。使那些眾生在諸佛之處安住于這樣的境界。又以此善根，使一切眾產生為第一寶塔，應受世間種種供養；使一切眾產生為最上的福田，獲得佛的智慧，開悟一切；使一切眾產生為最上的受者，普遍能夠饒益一切眾生；使一切眾產生為最上的福利，能夠使他們具足一切善根；使一切眾產生為第一好的佈施之處，能夠使他們獲得無量的福報；使一切眾生在三界之中都能得以出離；使一切眾產生為第一導師，能夠為世間指示真實之道；使一切眾生獲得微妙的總持（Dharani），具足受持一切諸佛的正法；使一切眾生證得無量第一法界，具足虛空無礙的正道。』這是菩薩摩訶薩（Bodhisattva-Mahasattva）施捨自身善根的迴向，爲了使眾生都能得到應供的無量智慧之身。 佛子（Buddha's disciples）
【English Translation】 English version: Generating a humble mind, generating a mind like the earth, generating a mind that endures all suffering without wavering, generating a mind that serves all beings without weariness, generating a mind that treats all beings like a loving mother, dedicating all good deeds to them, generating a mind that forgives even the most ignorant, dangerous, and extremely evil beings for all their transgressions and insults, abiding in good roots, and diligently serving. At that time, the Bodhisattva dedicates all good roots in this way: 'May all beings always have what they need without lack, may they continuously practice the Bodhisattva path without interruption, may they not abandon all the benefits of the Bodhisattva, may they dwell well in the path of the Bodhisattva, may they understand the equal nature of the Bodhisattva, may they be included in the lineage of the Tathagata (如來), may they abide in truthful speech, uphold the practice of the Bodhisattva, enable the world to obtain the pure Dharma of the Buddha, deeply believe and understand, and realize the ultimate of the Dharma; may all beings generate pure and increasing good roots, abide in great merit, and possess all wisdom. Furthermore, with these good roots, may all beings always be able to make offerings to all Buddhas, understand all Dharmas, receive, uphold, read, and recite without forgetting, destroying, scattering, or losing them, may their minds be well-tamed, and for those who are not tamed, may they be tamed, and may they be trained with the Dharma of tranquility. May those beings abide in such a state in the presence of all Buddhas. Furthermore, with these good roots, may all beings become the foremost stupa, worthy of receiving all kinds of offerings in the world; may all beings become the supreme field of merit, obtain the wisdom of the Buddha, and enlighten all; may all beings become the supreme recipients, universally able to benefit all beings; may all beings become the supreme benefit, able to enable them to possess all good roots; may all beings become the foremost place of giving, able to enable them to obtain immeasurable blessings; may all beings be able to be liberated from the three realms; may all beings become the foremost guide, able to show the true path to the world; may all beings obtain the wonderful Dharani (總持), fully upholding all the true Dharma of the Buddhas; may all beings realize the immeasurable first Dharma realm, possessing the unobstructed true path of emptiness.' This is the dedication of the good roots of the Bodhisattva-Mahasattva (菩薩摩訶薩) by giving their own body, in order to enable all beings to obtain the immeasurable wisdom body worthy of offerings. Buddha's disciples (佛子)
！菩薩摩訶薩聞法喜悅，生凈信心，能以其身供養諸佛，欣樂信解無上法寶，于諸佛所生父母想；讀誦受持無礙道法，普入無數那由他法、大智慧寶、諸善根門；心常憶念無量諸佛，入佛境界，深達義理；能以如來微密梵音，興佛法雲，雨佛法雨，勇猛自在；能分別說一切智人第一之地，具足成就薩婆若乘，以無量百千億那由他大法成滿諸根。佛子！菩薩摩訶薩于諸佛所聞如是法，歡喜無量，安住正法；自斷疑惑，亦令他斷；心恒怡暢，功德成滿；善根具足，意恒相續；利益眾生，心常不匱；獲最勝智，成金剛藏；親近諸佛，凈諸佛剎，常勤供養一切如來。菩薩爾時，以諸善根如是迴向，所謂：『愿一切眾生皆得圓滿最勝之身，一切諸佛之所攝受；愿一切眾生常近諸佛，依諸佛住，恒得覲仰，未曾遠離；愿一切眾生皆得清凈不壞之身，具足一切功德智慧；愿一切眾生常勤供養一切諸佛，行無所得究竟梵行；愿一切眾生得無我身，離我、我所；愿一切眾生悉能分身遍十方剎，猶如影現而無來往；愿一切眾生得自在身，普往十方無我無受；愿一切眾生從佛身生，處在如來無上身家；愿一切眾生得法力身，忍辱大力無能壞者；愿一切眾生得無比身，成就如來清凈法身；愿一切眾產生就出世功德之身，生無所得清凈法界。』是
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩（偉大的菩薩）聽聞佛法，心生喜悅，生起清凈的信心，能夠以自身供養諸佛，歡喜信受並理解無上的佛法珍寶，對於諸佛生起如同父母般的敬愛之情；讀誦受持無礙的佛法，普遍深入無數那由他（極大的數量單位）的佛法、大智慧寶藏、各種善根之門；心中常常憶念無量諸佛，進入佛的境界，深刻理解佛法的義理；能夠以如來微妙的梵音，興起佛法的雲彩，降下佛法的甘霖，勇猛自在；能夠分別解說一切智人（佛）的第一境界，具足成就一切智乘（佛的教法），以無量百千億那由他大法圓滿各種根器。佛子！菩薩摩訶薩在諸佛那裡聽聞這樣的佛法，歡喜無量，安住于正法；自己斷除疑惑，也令他人斷除疑惑；心中恒常喜悅舒暢，功德圓滿；善根具足，意念恒常相續；利益眾生，心意永不匱乏；獲得最殊勝的智慧，成就金剛藏（堅固不壞的智慧）；親近諸佛，清凈諸佛的國土，常常勤奮供養一切如來。菩薩此時，以各種善根如此迴向，即：『愿一切眾生都得到圓滿最殊勝的身體，被一切諸佛所攝受；愿一切眾生常常親近諸佛，依止諸佛而住，恒常能夠瞻仰諸佛，不曾遠離；愿一切眾生都得到清凈不壞的身體，具足一切功德智慧；愿一切眾生常常勤奮供養一切諸佛，修行無所得的究竟梵行（清凈的修行）；愿一切眾生得到無我的身體，遠離我執和我所執；愿一切眾生都能夠分身遍佈十方世界，如同影子顯現而無來去；愿一切眾生得到自在的身體，普遍前往十方世界而無我執和感受；愿一切眾生從佛身而生，處於如來無上的身家；愿一切眾生得到法力的身體，忍辱的力量強大而不可摧毀；愿一切眾生得到無比的身體，成就如來清凈的法身；愿一切眾產生就出世功德的身體，生於無所得的清凈法界。』這就是 English version: A Bodhisattva Mahasattva (a great Bodhisattva), hearing the Dharma, feels joy, generates pure faith, is able to offer their body to all Buddhas, joyfully believes and understands the unsurpassed Dharma treasure, and towards all Buddhas, generates a sense of respect and love like that for parents; they read, recite, and uphold the unobstructed Dharma, universally entering countless nayutas (an extremely large number) of Dharmas, the great treasure of wisdom, and all the gates of good roots; in their mind, they constantly remember the immeasurable Buddhas, enter the realm of the Buddhas, and deeply understand the meaning of the Dharma; they are able to use the subtle Brahma sound of the Tathagata (Buddha), to raise the clouds of the Dharma, and rain down the rain of the Dharma, courageous and free; they are able to separately explain the first stage of the All-Knowing One (Buddha), fully accomplishing the Sarvajna Vehicle (the Buddha's teachings), and with immeasurable hundreds of thousands of billions of nayutas of great Dharmas, they perfect all their faculties. O son of the Buddha! A Bodhisattva Mahasattva, hearing such Dharma from the Buddhas, feels immeasurable joy, and abides in the true Dharma; they themselves cut off doubts, and also cause others to cut off doubts; their mind is constantly joyful and at ease, their merits are perfected; their good roots are complete, their intentions are constantly continuous; they benefit sentient beings, their minds are never depleted; they obtain the most supreme wisdom, accomplish the Vajra Treasury (indestructible wisdom); they draw near to all Buddhas, purify the Buddha lands, and constantly diligently make offerings to all Tathagatas. At that time, the Bodhisattva, with all their good roots, makes such a dedication, saying: 『May all sentient beings obtain the most perfect and supreme body, and be embraced by all Buddhas; may all sentient beings constantly draw near to the Buddhas, rely on the Buddhas to abide, and constantly be able to behold the Buddhas, never being separated; may all sentient beings obtain a pure and indestructible body, fully possessing all merits and wisdom; may all sentient beings constantly diligently make offerings to all Buddhas, and practice the ultimate Brahma conduct (pure practice) of non-attainment; may all sentient beings obtain a body without self, and be free from attachment to self and what belongs to self; may all sentient beings be able to manifest bodies throughout the ten directions, like shadows appearing without coming or going; may all sentient beings obtain a free body, universally going to the ten directions without self-attachment or feeling; may all sentient beings be born from the body of the Buddha, and dwell in the unsurpassed family of the Tathagata; may all sentient beings obtain a body of Dharma power, with the power of patience that cannot be destroyed; may all sentient beings obtain an incomparable body, accomplishing the pure Dharma body of the Tathagata; may all sentient beings accomplish a body of transcendent merits, and be born in the pure Dharma realm of non-attainment.』 This is
【English Translation】 A Bodhisattva Mahasattva, hearing the Dharma, feels joy, generates pure faith, is able to offer their body to all Buddhas, joyfully believes and understands the unsurpassed Dharma treasure, and towards all Buddhas, generates a sense of respect and love like that for parents; they read, recite, and uphold the unobstructed Dharma, universally entering countless nayutas of Dharmas, the great treasure of wisdom, and all the gates of good roots; in their mind, they constantly remember the immeasurable Buddhas, enter the realm of the Buddhas, and deeply understand the meaning of the Dharma; they are able to use the subtle Brahma sound of the Tathagata, to raise the clouds of the Dharma, and rain down the rain of the Dharma, courageous and free; they are able to separately explain the first stage of the All-Knowing One, fully accomplishing the Sarvajna Vehicle, and with immeasurable hundreds of thousands of billions of nayutas of great Dharmas, they perfect all their faculties. O son of the Buddha! A Bodhisattva Mahasattva, hearing such Dharma from the Buddhas, feels immeasurable joy, and abides in the true Dharma; they themselves cut off doubts, and also cause others to cut off doubts; their mind is constantly joyful and at ease, their merits are perfected; their good roots are complete, their intentions are constantly continuous; they benefit sentient beings, their minds are never depleted; they obtain the most supreme wisdom, accomplish the Vajra Treasury; they draw near to all Buddhas, purify the Buddha lands, and constantly diligently make offerings to all Tathagatas. At that time, the Bodhisattva, with all their good roots, makes such a dedication, saying: 『May all sentient beings obtain the most perfect and supreme body, and be embraced by all Buddhas; may all sentient beings constantly draw near to the Buddhas, rely on the Buddhas to abide, and constantly be able to behold the Buddhas, never being separated; may all sentient beings obtain a pure and indestructible body, fully possessing all merits and wisdom; may all sentient beings constantly diligently make offerings to all Buddhas, and practice the ultimate Brahma conduct of non-attainment; may all sentient beings obtain a body without self, and be free from attachment to self and what belongs to self; may all sentient beings be able to manifest bodies throughout the ten directions, like shadows appearing without coming or going; may all sentient beings obtain a free body, universally going to the ten directions without self-attachment or feeling; may all sentient beings be born from the body of the Buddha, and dwell in the unsurpassed family of the Tathagata; may all sentient beings obtain a body of Dharma power, with the power of patience that cannot be destroyed; may all sentient beings obtain an incomparable body, accomplishing the pure Dharma body of the Tathagata; may all sentient beings accomplish a body of transcendent merits, and be born in the pure Dharma realm of non-attainment.』 This is
為菩薩摩訶薩以身供佛善根迴向，為令眾生永住三世諸佛家故。
「佛子！菩薩摩訶薩以身佈施一切眾生，為欲普令成就善根，憶念善根，菩薩摩訶薩自願其身為大明燈，普能照耀一切眾生；為眾樂具，普能攝受一切眾生；為妙法藏，普能任持一切眾生；為凈光明，普能開曉一切眾生；為世光影，普令眾生常得睹見；為善根因緣，普令眾生常得值遇；為真善知識，令一切眾生悉蒙教誘；為平坦道，令一切眾生皆得履踐；為無有上具足安樂，令一切眾生離苦清凈；為明凈日，普作世間平等利益。菩薩爾時，以諸善根如是迴向，所謂：『愿一切眾生常親近佛，入佛智地；愿一切眾生得隨順智，住無上覺；愿一切眾生常處佛會，意善調伏；愿一切眾生所行有則，具佛威儀；愿一切眾生悉得涅槃，深解法義；愿一切眾生具知足行，生如來家；愿一切眾生舍無明欲，住佛志樂；愿一切眾生生勝善根，坐菩提樹；愿一切眾生殺煩惱賊，離怨害心；愿一切眾生具足護持一切佛法。』是為菩薩摩訶薩以身佈施一切眾生善根迴向；為欲利益一切眾生，令得無上安隱處故。
「佛子！菩薩摩訶薩自以其身給侍諸佛，于諸佛所念報重恩如父母想，于諸如來起深信樂；以清凈心，護佛菩提，住諸佛法；離世間想，生如來家；隨順諸
【現代漢語翻譯】 現代漢語譯本 爲了使菩薩摩訶薩以自身供養佛陀的善根迴向，是爲了讓眾生永遠安住於三世諸佛的家中。
『佛子！菩薩摩訶薩以自身佈施給一切眾生，是爲了普遍地使他們成就善根，憶念善根。菩薩摩訶薩自願以自身為大明燈，普遍地照耀一切眾生；作為眾生的快樂之源，普遍地攝受一切眾生；作為妙法的寶藏，普遍地任持一切眾生；作為清凈的光明，普遍地開啟和曉喻一切眾生；作為世間的光影，使眾生常常能夠見到；作為善根的因緣，使眾生常常能夠值遇；作為真正的善知識，使一切眾生都蒙受教導和引導；作為平坦的道路，使一切眾生都能夠踐行；作為無上具足的安樂，使一切眾生遠離痛苦，得到清凈；作為明凈的太陽，普遍地為世間帶來平等的利益。菩薩在此時，以各種善根這樣迴向，即：『愿一切眾生常常親近佛陀，進入佛陀的智慧之地；愿一切眾生得到隨順的智慧，安住于無上的覺悟；愿一切眾生常常處於佛陀的集會中，心意得到良好的調伏；愿一切眾生所行都有法則，具備佛陀的威儀；愿一切眾生都得到涅槃，深刻理解佛法的意義；愿一切眾生都具備知足的修行，生於如來的家中；愿一切眾生捨棄無明的慾望，安住于佛陀的志向和快樂；愿一切眾生生起殊勝的善根，坐在菩提樹下；愿一切眾生殺死煩惱的賊寇，遠離怨恨和傷害的心；愿一切眾生都具足護持一切佛法。』這就是菩薩摩訶薩以自身佈施給一切眾生的善根迴向；爲了利益一切眾生，使他們得到無上的安穩之處。
『佛子！菩薩摩訶薩親自以自身侍奉諸佛，在諸佛那裡念報重恩，如同對待父母一樣，對諸如來生起深深的信樂；以清凈的心，護持佛陀的菩提，安住于諸佛的教法；遠離世間的想法，生於如來的家中；隨順諸佛的教誨，
【English Translation】 English version For the Bodhisattva Mahasattva's dedication of the merit of offering their body to the Buddha, it is to enable sentient beings to dwell forever in the home of the Buddhas of the three times.
'Buddha-child! The Bodhisattva Mahasattva gives their body as alms to all sentient beings, in order to universally enable them to achieve good roots and remember good roots. The Bodhisattva Mahasattva willingly takes their body as a great bright lamp, universally illuminating all sentient beings; as a source of joy for all, universally embracing all sentient beings; as a treasury of wonderful Dharma, universally upholding all sentient beings; as pure light, universally enlightening all sentient beings; as the light and shadow of the world, enabling sentient beings to always see; as the cause and condition of good roots, enabling sentient beings to always encounter; as a true good teacher, enabling all sentient beings to receive teaching and guidance; as a flat road, enabling all sentient beings to walk upon it; as supreme and complete bliss, enabling all sentient beings to be free from suffering and attain purity; as a bright and clear sun, universally bringing equal benefit to the world. At this time, the Bodhisattva dedicates all their good roots in this way, saying: 『May all sentient beings always be close to the Buddha, entering the Buddha's wisdom ground; may all sentient beings attain wisdom that accords with the Dharma, dwelling in supreme enlightenment; may all sentient beings always be in the Buddha's assembly, with their minds well-tamed; may all sentient beings' actions have rules, possessing the Buddha's dignified conduct; may all sentient beings attain Nirvana, deeply understanding the meaning of the Dharma; may all sentient beings possess the practice of contentment, being born into the Tathagata's family; may all sentient beings abandon the desires of ignorance, dwelling in the Buddha's aspiration and joy; may all sentient beings generate supreme good roots, sitting under the Bodhi tree; may all sentient beings kill the thieves of afflictions, being free from resentment and harmful thoughts; may all sentient beings fully uphold all the Buddha's teachings.』 This is the Bodhisattva Mahasattva's dedication of the merit of offering their body to all sentient beings; in order to benefit all sentient beings, enabling them to attain the supreme place of peace and security.
'Buddha-child! The Bodhisattva Mahasattva personally serves all the Buddhas with their own body, remembering and repaying their profound kindness as if they were their parents, and generating deep faith and joy towards all the Tathagatas; with a pure mind, protecting the Buddha's Bodhi, dwelling in the teachings of all the Buddhas; being free from worldly thoughts, being born into the Tathagata's family; following the teachings of all the Buddhas,
佛，離魔境界；了達一切諸佛所行，成就一切諸佛法器。菩薩爾時，以此善根如是迴向，所謂：『愿一切眾生得清凈心，一切智寶而自莊嚴；愿一切眾生住善調伏，遠離一切諸不善業；愿一切眾生得不可壞堅固眷屬，普能攝受諸佛正法；愿一切眾生為佛弟子，到于菩薩灌頂之地；愿一切眾生常為諸佛之所攝受，永離一切不善之法；愿一切眾生隨順諸佛，修行菩薩最勝之法；愿一切眾生入佛境界，悉皆得授一切智記；愿一切眾生與諸如來皆悉平等，一切佛法無不自在；愿一切眾生悉為諸佛之所攝受，常能修行無取著業；愿一切眾生常為諸佛第一侍者，一切佛所修智慧行。』是為菩薩摩訶薩給侍諸佛善根迴向；為欲證得諸佛菩提，為欲救護一切眾生，為欲出離一切三界，為欲成就無損惱心，為得無量廣大菩提，為欲成就照佛法智，為欲常蒙諸佛攝受，為得諸佛之所護持，為欲信解一切佛法，為欲成就與三世佛平等善根，為欲圓滿無悔恨心，證得一切諸佛法故。
「佛子！菩薩摩訶薩佈施國土一切諸物，乃至王位悉亦能捨；于諸世事，心得自在，無系、無縛、無所戀著；遠離惡業，饒益眾生；不著業果，不樂世法，不復貪染諸有生處；雖住世間，非此處生；心不執著蘊、界、處法，于內外法心無依住；常不忘失諸菩薩
【現代漢語翻譯】 現代漢語譯本：佛陀，遠離魔的境界；通達一切諸佛所修行的，成就一切諸佛的法器。菩薩那時，用這種善根這樣迴向，即：『愿一切眾生得到清凈的心，用一切智慧的珍寶來莊嚴自己；愿一切眾生安住于善的調伏，遠離一切不善的業；愿一切眾生得到不可破壞的堅固眷屬，普遍能夠攝受諸佛的正法；愿一切眾生作為佛的弟子，到達菩薩灌頂的地位；愿一切眾生常常被諸佛所攝受，永遠遠離一切不善的法；愿一切眾生隨順諸佛，修行菩薩最殊勝的法；愿一切眾生進入佛的境界，都能夠得到一切智慧的授記；愿一切眾生與諸如來都平等，一切佛法都無不自在；愿一切眾生都被諸佛所攝受，常常能夠修行無執著的業；愿一切眾生常常作為諸佛的第一侍者，修行一切佛所修的智慧行。』這是菩薩摩訶薩侍奉諸佛的善根迴向；爲了證得諸佛的菩提（覺悟），爲了救護一切眾生，爲了出離一切三界（欲界、色界、無色界），爲了成就無損惱的心，爲了得到無量廣大的菩提，爲了成就照耀佛法的智慧，爲了常常蒙受諸佛的攝受，爲了得到諸佛的護持，爲了信解一切佛法，爲了成就與三世佛平等的善根，爲了圓滿無悔恨的心，證得一切諸佛的法。
佛子！菩薩摩訶薩佈施國土一切的物品，乃至王位也都能捨棄；對於世間的事情，心能自在，沒有繫縛、沒有束縛、沒有留戀執著；遠離惡業，饒益眾生；不執著業的果報，不喜好世間的法，不再貪染有生之處；雖然住在世間，但不是從這裡出生；心不執著五蘊（色、受、想、行、識）、十八界（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，眼識、耳識、鼻識、舌識、身識、意識六識）、十二處（六根和六塵）的法，對於內外之法心無所依住；常常不忘失諸菩薩 現代漢語譯本：所修的行，常能憶念諸佛菩薩，常能憶念諸佛菩薩所修的行，常能憶念諸佛菩薩所證的法，常能憶念諸佛菩薩所行的道，常能憶念諸佛菩薩所住的處，常能憶念諸佛菩薩所行的境界，常能憶念諸佛菩薩所行的清凈，常能憶念諸佛菩薩所行的無礙，常能憶念諸佛菩薩所行的無著，常能憶念諸佛菩薩所行的無量。菩薩摩訶薩成就如是無量功德，以諸善根如是迴向，所謂：『愿一切眾生得無量身，具足一切諸相好故；愿一切眾生得無量色，具足一切清凈色故；愿一切眾生得無量力，具足一切諸力故；愿一切眾生得無量眷屬，具足一切諸眷屬故；愿一切眾生得無量莊嚴，具足一切諸莊嚴故；愿一切眾生得無量光明，具足一切諸光明故；愿一切眾生得無量音聲，具足一切諸音聲故；愿一切眾生得無量辯才，具足一切諸辯才故；愿一切眾生得無量智慧，具足一切諸智慧故；愿一切眾生得無量解脫，具足一切諸解脫故。』是為菩薩摩訶薩成就無量功德善根迴向。
【English Translation】 English version: The Buddha is apart from the realm of Mara (demon); understands all the practices of all Buddhas, and accomplishes the Dharma vessel of all Buddhas. At that time, the Bodhisattva, with this root of goodness, makes such a dedication, saying: 『May all sentient beings obtain a pure mind, and adorn themselves with the treasure of all wisdom; may all sentient beings dwell in good taming, and be far from all unwholesome actions; may all sentient beings obtain indestructible and firm retinues, and be able to universally receive the right Dharma of all Buddhas; may all sentient beings be disciples of the Buddha, and reach the position of Bodhisattva's consecration; may all sentient beings always be received by all Buddhas, and forever be apart from all unwholesome Dharmas; may all sentient beings follow all Buddhas, and practice the most excellent Dharma of Bodhisattvas; may all sentient beings enter the realm of the Buddha, and all receive the prediction of all wisdom; may all sentient beings be equal to all Tathagatas (Buddhas), and be free in all Buddha Dharmas; may all sentient beings be received by all Buddhas, and always be able to practice non-attachment actions; may all sentient beings always be the first attendants of all Buddhas, and practice the wisdom practices that all Buddhas cultivate.』 This is the dedication of the root of goodness of the Bodhisattva Mahasattva (great being) serving all Buddhas; for the purpose of attaining the Bodhi (enlightenment) of all Buddhas, for the purpose of saving all sentient beings, for the purpose of departing from all three realms (desire realm, form realm, formless realm), for the purpose of accomplishing a mind without harm, for the purpose of obtaining immeasurable and vast Bodhi, for the purpose of accomplishing the wisdom that illuminates the Buddha Dharma, for the purpose of always receiving the acceptance of all Buddhas, for the purpose of obtaining the protection of all Buddhas, for the purpose of believing and understanding all Buddha Dharmas, for the purpose of accomplishing the root of goodness equal to the Buddhas of the three times, for the purpose of perfecting a mind without regret, and for the purpose of attaining all the Dharmas of all Buddhas.
Buddha's children! The Bodhisattva Mahasattva gives away all things of the country, even the throne can be given away; regarding worldly matters, the mind is free, without ties, without bonds, without attachment; far from evil actions, benefiting sentient beings; not attached to the results of actions, not delighting in worldly Dharmas, no longer greedy for places of existence; although dwelling in the world, not born from here; the mind does not cling to the aggregates (form, feeling, perception, mental formations, consciousness), the eighteen realms (six sense organs, six sense objects, six consciousnesses), the twelve bases (six sense organs and six sense objects), the mind has no dwelling in internal or external Dharmas; always not forgetting all Bodhisattvas English version: practices, always remembering all Buddhas and Bodhisattvas, always remembering the practices of all Buddhas and Bodhisattvas, always remembering the Dharmas attained by all Buddhas and Bodhisattvas, always remembering the paths walked by all Buddhas and Bodhisattvas, always remembering the places where all Buddhas and Bodhisattvas dwell, always remembering the realms practiced by all Buddhas and Bodhisattvas, always remembering the purity practiced by all Buddhas and Bodhisattvas, always remembering the unobstructedness practiced by all Buddhas and Bodhisattvas, always remembering the non-attachment practiced by all Buddhas and Bodhisattvas, always remembering the immeasurability practiced by all Buddhas and Bodhisattvas. The Bodhisattva Mahasattva accomplishes such immeasurable merits, and with all roots of goodness, makes such a dedication, saying: 『May all sentient beings obtain immeasurable bodies, and be complete with all marks and characteristics; may all sentient beings obtain immeasurable forms, and be complete with all pure forms; may all sentient beings obtain immeasurable strength, and be complete with all strengths; may all sentient beings obtain immeasurable retinues, and be complete with all retinues; may all sentient beings obtain immeasurable adornments, and be complete with all adornments; may all sentient beings obtain immeasurable light, and be complete with all lights; may all sentient beings obtain immeasurable sounds, and be complete with all sounds; may all sentient beings obtain immeasurable eloquence, and be complete with all eloquence; may all sentient beings obtain immeasurable wisdom, and be complete with all wisdoms; may all sentient beings obtain immeasurable liberation, and be complete with all liberations.』 This is the dedication of the root of goodness of the Bodhisattva Mahasattva accomplishing immeasurable merits.
行，未曾遠離諸善知識；持諸菩薩廣大行愿，常樂承事一切善友。菩薩爾時，以此善根如是迴向，所謂：『愿一切眾生為大法王，於法自在，到于彼岸；愿一切眾產生佛法王，摧滅一切煩惱怨賊；愿一切眾生住佛王位，得如來智，開演佛法；愿一切眾生住佛境界，能轉無上自在法輪；愿一切眾生生如來家，於法自在，護持佛種，永使不絕；愿一切眾生開示無量法王正法，成就無邊諸大菩薩；愿一切眾生住凈法界，為大法王，現佛出興，相繼不斷；愿一切眾生於諸世界作智慧王，化導群生無時暫舍；愿一切眾生普為法界、虛空界等諸世界中一切眾生作法施主，使其鹹得住于大乘；愿一切眾生得成具足眾善之王，與三世佛善根齊等。』是為菩薩摩訶薩佈施王位善根迴向；為欲令彼一切眾生，究竟住于安隱處故。
「佛子！菩薩摩訶薩見有人來乞王京都、嚴麗大城及以關防所有輸稅，盡皆施與，心無吝惜；專向菩提發大誓願，住于大慈，行於大悲，志意歡悅，利益眾生；以廣大智解了深法，安住諸佛平等法性；發心為求一切智故，于自在法起深樂故，于自在智求證得故，凈修一切諸功德故，住于堅固廣大智故，廣集一切諸善根故，修行一切佛法愿故，自然覺悟大智法故，安住菩提心無退故，修習一切菩薩行愿、一切種
智盡究竟故，而行佈施。以此善根如是迴向，所謂：『愿一切眾生悉能嚴凈無量剎土，奉施諸佛以為住處；愿一切眾生常樂居止阿蘭若處，寂靜不動；愿一切眾生永不依止王都聚落，心樂寂靜，永得究竟；愿一切眾生永不樂著一切世間，於世語言常樂遠離；愿一切眾生得離貪心，施諸所有，心無中悔；愿一切眾生得出離心，舍諸家業；愿一切眾生得無吝心，常行惠施；愿一切眾生得不著心，離居家法；愿一切眾生得離眾苦，除滅一切災橫怖畏；愿一切眾生嚴凈十方一切世界，奉施諸佛。』是為菩薩摩訶薩佈施王都善根迴向，為令眾生悉能嚴凈諸佛剎故。
「佛子！菩薩摩訶薩所有一切內宮眷屬、妓侍眾女，皆顏貌端正、才能具足，談笑歌舞悉皆巧妙，種種衣服、種種華香而以嚴身，見者歡喜，情無厭足。如是寶女百千萬億那由他數，皆由菩薩善業所生，隨意自在，敬順無失；盡以佈施諸來乞者，而於其中無愛樂心、無顧戀心、無耽著心、無繫縛心、無執取心、無貪染心、無分別心、無隨逐心、無取相心、無樂欲心。菩薩爾時，觀諸善根，為欲令一切眾生鹹得出離故迴向，得佛法喜故迴向，于不堅固中而得堅固故迴向，得金剛智不可壞心故迴向，入佛道場故迴向，到于彼岸故迴向，得無上菩提心故迴向，能以智慧
【現代漢語翻譯】 現代漢語譯本：由於智慧達到究竟，所以實行佈施。以此善根如此迴向，即：『愿一切眾生都能莊嚴清凈無量佛土，奉獻給諸佛作為住所；愿一切眾生常樂居住在阿蘭若（寂靜處）中，寂靜不動；愿一切眾生永遠不依止王都聚落，內心喜樂寂靜，永遠得到究竟；愿一切眾生永遠不貪戀一切世間，對於世俗的言語常樂遠離；愿一切眾生能夠遠離貪心，佈施所有，心中沒有後悔；愿一切眾生能夠生起出離心，捨棄所有家業；愿一切眾生能夠生起無吝嗇心，常常實行佈施；愿一切眾生能夠生起不執著心，遠離居家之法；愿一切眾生能夠遠離一切痛苦，消除一切災難橫禍和恐懼；愿一切眾生能夠莊嚴清凈十方一切世界，奉獻給諸佛。』這是菩薩摩訶薩佈施王都的善根迴向，爲了使眾生都能莊嚴清凈諸佛剎土。 『佛子！菩薩摩訶薩所有一切內宮眷屬、侍女，都容貌端正、才能具足，談笑歌舞都非常巧妙，用各種衣服、各種花香來裝飾身體，見到的人都歡喜，情意沒有厭倦。像這樣寶女有百千萬億那由他（數量單位，表示極大的數目）之多，都是由於菩薩的善業所生，隨意自在，恭敬順從沒有過失；全部佈施給前來乞求的人，而對於她們沒有愛戀之心、沒有顧惜之心、沒有貪戀之心、沒有束縛之心、沒有執取之心、沒有貪染之心、沒有分別之心、沒有隨逐之心、沒有取相之心、沒有喜樂之心。菩薩這時，觀察各種善根，爲了使一切眾生都能得到解脫而回向，爲了得到佛法的喜悅而回向，爲了在不堅固中得到堅固而回向，爲了得到金剛般不可摧毀的智慧心而回向，爲了進入佛道場而回向，爲了到達彼岸而回向，爲了得到無上菩提心而回向，能夠用智慧』
【English Translation】 English version: Because of the ultimate attainment of wisdom, one practices giving. With this root of goodness, one dedicates it thus: 『May all sentient beings be able to adorn and purify immeasurable Buddha lands, offering them to all Buddhas as dwelling places; may all sentient beings always delight in residing in aranyas (secluded places), being still and unmoving; may all sentient beings never rely on royal cities and settlements, their minds delighting in stillness, attaining ultimate liberation forever; may all sentient beings never be attached to any worldly things, always delighting in being far from worldly speech; may all sentient beings be able to be free from greed, giving away all they possess, their hearts without regret; may all sentient beings be able to generate the mind of renunciation, abandoning all family affairs; may all sentient beings be able to generate a mind without stinginess, always practicing generosity; may all sentient beings be able to generate a mind without attachment, being free from the laws of household life; may all sentient beings be able to be free from all suffering, eliminating all calamities, disasters, and fears; may all sentient beings adorn and purify all worlds in the ten directions, offering them to all Buddhas.』 This is the dedication of the root of goodness from the Bodhisattva Mahasattva』s giving of the royal city, in order to enable all sentient beings to adorn and purify all Buddha lands. 『Buddha-child! All the inner palace retinues and female attendants of the Bodhisattva Mahasattva are all of beautiful appearance and complete talent, their conversations, laughter, singing, and dancing all being exquisite, adorning themselves with various clothes and various flowers and fragrances, those who see them are delighted, their feelings without satiety. Such precious women number in the hundreds of millions of nayutas (a unit of large numbers), all born from the Bodhisattva』s good karma, free and at ease, respectful and obedient without fault; all are given away to those who come to beg, and towards them, there is no love, no care, no attachment, no bondage, no grasping, no greed, no discrimination, no following, no taking of appearances, no desire. At this time, the Bodhisattva observes all roots of goodness, dedicating them in order to enable all sentient beings to attain liberation, dedicating them in order to attain the joy of the Dharma, dedicating them in order to attain firmness in the midst of impermanence, dedicating them in order to attain the indestructible mind of Vajra wisdom, dedicating them in order to enter the Buddha』s place of enlightenment, dedicating them in order to reach the other shore, dedicating them in order to attain the unsurpassed Bodhi mind, being able to use wisdom』
了達諸法故迴向，出生一切善根故迴向，入三世諸佛家故迴向。佛子！菩薩摩訶薩住如是法，生如來家；增長諸佛清凈勝因，出生最勝一切智道；深入菩薩廣大智業，滅除一切世間垢惱，常能供施功德福田；為諸眾生宣說妙法，善巧安立，令其修習諸清凈行，常勤攝取一切善根。菩薩爾時，以諸善根如是迴向，所謂：『愿一切眾生常得無量三昧眷屬，菩薩勝定相續不斷；愿一切眾生常樂見佛，悉入諸佛莊嚴三昧；愿一切眾產生就菩薩不思議定，自在遊戲無量神通；愿一切眾生入如實定，得不壞心；愿一切眾生盡獲菩薩甚深三昧，于諸禪定而得自在；愿一切眾生得解脫心，成就一切三昧眷屬；愿一切眾生種種三昧皆得善巧，悉能攝取諸三昧相；愿一切眾生得勝智三昧，普能學習諸三昧門；愿一切眾生得無礙三昧，入深禪定終不退失；愿一切眾生得無著三昧，心恒正受，不取二法。』是為菩薩摩訶薩佈施一切內宮眷屬時善根迴向；為欲令一切眾生皆得不壞清凈眷屬故；為欲令一切眾生皆得菩薩眷屬故；為欲令一切眾生悉得滿足佛法故；為欲令一切眾生滿足一切智力故；為欲令一切眾生證於無上智慧故；為欲令一切眾生得於隨順眷屬故；為欲令一切眾生得同志行人共居故；為欲令一切眾生具足一切福智故；為欲令一切眾產生
【現代漢語翻譯】 現代漢語譯本 因為通達一切法而回向，因為出生一切善根而回向，因為進入三世諸佛之家而回向。佛子！菩薩摩訶薩安住于這樣的法中，便能出生于如來之家；增長諸佛清凈殊勝的因，出生最殊勝的一切智道；深入菩薩廣大的智慧事業，滅除一切世間的垢染煩惱，常常能夠供養佈施功德福田；為一切眾生宣說微妙的佛法，善巧地安立，使他們修習各種清凈的行為，常常勤勉地攝取一切善根。菩薩在這個時候，用各種善根這樣迴向，所謂：『愿一切眾生常常得到無量的三昧（samadhi，禪定）眷屬，菩薩殊勝的禪定相續不斷；愿一切眾生常常樂於見到佛，全部進入諸佛莊嚴的三昧；愿一切眾產生就菩薩不可思議的禪定，自在地遊戲無量的神通；愿一切眾生進入如實的禪定，得到不壞的真心；愿一切眾生全部獲得菩薩甚深的禪定，對於各種禪定而得自在；愿一切眾生得到解脫的心，成就一切三昧眷屬；愿一切眾生種種三昧都能夠善巧，全部能夠攝取各種三昧的相；愿一切眾生得到殊勝智慧的三昧，普遍能夠學習各種三昧的法門；愿一切眾生得到無礙的三昧，進入深禪定最終不退失；愿一切眾生得到無著的三昧，心恒常正受，不執取二法。』這是菩薩摩訶薩佈施一切內宮眷屬時善根的迴向；爲了讓一切眾生都得到不壞清凈的眷屬；爲了讓一切眾生都得到菩薩的眷屬；爲了讓一切眾生都能夠滿足佛法；爲了讓一切眾生滿足一切智力；爲了讓一切眾生證得無上的智慧；爲了讓一切眾生得到隨順的眷屬；爲了讓一切眾生得到志同道合的修行人共同居住；爲了讓一切眾生具足一切福德智慧；爲了讓一切眾產生
【English Translation】 English version They dedicate their merit because they understand all dharmas, they dedicate their merit because they give rise to all good roots, they dedicate their merit because they enter the family of all Buddhas of the three times. O sons of the Buddha! When Bodhisattva Mahasattvas abide in such dharmas, they are born into the family of the Tathagatas; they increase the pure and excellent causes of all Buddhas, they give rise to the most excellent path of all-knowing wisdom; they deeply enter the vast wisdom activities of Bodhisattvas, they extinguish all worldly defilements and afflictions, they are always able to offer and give to the field of merit and virtue; they proclaim the wonderful Dharma to all sentient beings, skillfully establish it, enabling them to cultivate all pure practices, and always diligently gather all good roots. At this time, Bodhisattvas dedicate their various good roots in this way, saying: 『May all sentient beings always obtain immeasurable samadhi (meditative absorption) retinues, may the excellent samadhi of Bodhisattvas continue without interruption; may all sentient beings always delight in seeing the Buddhas, may they all enter the majestic samadhis of the Buddhas; may all sentient beings achieve the inconceivable samadhi of Bodhisattvas, freely play with immeasurable spiritual powers; may all sentient beings enter true samadhi, obtaining an indestructible mind; may all sentient beings fully obtain the profound samadhi of Bodhisattvas, and be free in all meditations; may all sentient beings obtain a liberated mind, achieving all samadhi retinues; may all sentient beings be skillful in all kinds of samadhis, and be able to gather all the aspects of samadhi; may all sentient beings obtain the samadhi of excellent wisdom, and be able to universally learn all the gates of samadhi; may all sentient beings obtain unobstructed samadhi, enter deep meditation and never regress; may all sentient beings obtain non-attachment samadhi, with their minds constantly in right reception, not grasping at dualities.』 This is the dedication of good roots when Bodhisattva Mahasattvas give away all their inner palace retinues; it is in order to enable all sentient beings to obtain indestructible and pure retinues; it is in order to enable all sentient beings to obtain the retinues of Bodhisattvas; it is in order to enable all sentient beings to fulfill the Buddhadharma; it is in order to enable all sentient beings to fulfill all the powers of all-knowing wisdom; it is in order to enable all sentient beings to realize supreme wisdom; it is in order to enable all sentient beings to obtain compliant retinues; it is in order to enable all sentient beings to live together with like-minded practitioners; it is in order to enable all sentient beings to be complete in all merits and wisdom; it is in order to enable all sentient beings to become
就清凈善根故；為欲令一切眾生得善和眷屬故；為欲令一切眾產生就如來清凈法身故；為欲令一切眾產生就次第如理辯才，善說諸佛無盡法藏故；為欲令一切眾生永舍一切世俗善根，同修出世清凈善根故；為欲令一切眾生凈業圓滿，成就一切清凈法故；為欲令一切眾生一切佛法皆悉現前，以法光明普嚴凈故。
「佛子！菩薩摩訶薩能以所愛妻子佈施，猶如往昔須達拏太子、現莊嚴王菩薩，及余無量諸菩薩等。菩薩爾時，乘薩婆若心，行一切施，凈修菩薩佈施之道。其心清凈，無有中悔，罄舍所珍，求一切智；令諸眾生凈深志樂，成菩提行，觀菩薩道，唸佛菩提，住佛種性。菩薩摩訶薩成辦如是佈施心已，決定志求如來之身；自觀己身，繼屬一切，不得自在；又以其身普攝眾生，猶如寶洲給施一切，未滿足者令其滿足。菩薩如是護念眾生，欲令自身作第一塔，普使一切皆生歡喜；欲於世間生平等心；欲為眾生作清涼池；欲與眾生一切安樂；欲為眾生作大施主；智慧自在，了知菩薩所行之行，而能如是大誓莊嚴；趣一切智，愿成無上智慧福田；普念眾生，常隨守護，而能成辦自身利益；智慧光明普照於世，常勤憶念菩薩施心，恒樂觀察如來境界。佛子！菩薩摩訶薩以無縛無著解脫心佈施妻子所集善根，如是迴向，所
【現代漢語翻譯】 現代漢語譯本 爲了清凈的善根；爲了讓一切眾生得到善良和睦的眷屬；爲了讓一切眾產生就如來清凈的法身（Dharmakaya，佛的法性身）；爲了讓一切眾產生就次第如理的辯才，善於宣說諸佛無盡的法藏（Dharmakosa，佛法的寶藏）；爲了讓一切眾生永遠捨棄一切世俗的善根，共同修習出世清凈的善根；爲了讓一切眾生凈業圓滿，成就一切清凈的法；爲了讓一切眾生一切佛法都顯現於前，以法光明普遍莊嚴清凈。 『佛子！菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）能夠把自己所愛的妻子佈施出去，就像過去須達拏太子（Sudana，一位以慷慨著稱的菩薩）、現莊嚴王菩薩（Vimaladatta，一位以莊嚴著稱的菩薩），以及其他無數的菩薩一樣。菩薩那時，以薩婆若（Sarvajna，一切智）之心，行一切佈施，清凈修習菩薩佈施之道。他的心清凈，沒有後悔，傾盡所有珍貴的，求一切智；使眾生清凈深厚的志向和喜樂，成就菩提（Bodhi，覺悟）之行，觀察菩薩之道，憶念佛的菩提，安住于佛的種性（Buddha-gotra，佛的血統）。菩薩摩訶薩成就這樣的佈施心后，堅定地追求如來的身；自己觀察自身，繼續屬於一切，不得自在；又以自身普遍攝受眾生，猶如寶洲給予一切，未滿足的令其滿足。菩薩這樣護念眾生，想要自身成為第一塔（Stupa，佛塔），普遍使一切都生歡喜；想要在世間生起平等心；想要為眾生作清涼池；想要給予眾生一切安樂；想要為眾生作大施主；智慧自在，了知菩薩所行的行為，而能夠如此發大誓願莊嚴；趨向一切智，愿成就無上智慧福田；普遍憶念眾生，常常隨順守護，而能夠成就自身的利益；智慧光明普遍照耀於世，常常勤勉憶念菩薩的佈施心，恒常樂於觀察如來的境界。佛子！菩薩摩訶薩以無縛無著解脫的心佈施妻子所集聚的善根，這樣迴向，所
【English Translation】 English version For the sake of pure roots of goodness; for the sake of enabling all sentient beings to obtain good and harmonious families; for the sake of enabling all sentient beings to achieve the pure Dharmakaya (the Dharma body of the Buddha); for the sake of enabling all sentient beings to achieve sequential and logical eloquence, and to skillfully expound the inexhaustible Dharmakosa (treasury of Dharma) of all Buddhas; for the sake of enabling all sentient beings to forever abandon all worldly roots of goodness, and together cultivate pure, transcendental roots of goodness; for the sake of enabling all sentient beings to perfect their pure karma and achieve all pure Dharmas; for the sake of enabling all sentient beings to have all Buddha-Dharmas manifest before them, and to universally adorn and purify with the light of Dharma. 'Buddha-child! A Bodhisattva-Mahasattva (a great Bodhisattva) is able to give away his beloved wife in charity, just like Prince Sudana (a Bodhisattva known for his generosity) in the past, Bodhisattva King Vimaladatta (a Bodhisattva known for his splendor), and countless other Bodhisattvas. At that time, the Bodhisattva, with the mind of Sarvajna (omniscience), practices all forms of giving, and purely cultivates the Bodhisattva's path of giving. His mind is pure, without regret, giving away all that is precious, seeking all-knowing wisdom; enabling sentient beings to purify their deep aspirations and joy, accomplishing the practice of Bodhi (enlightenment), observing the Bodhisattva's path, remembering the Buddha's Bodhi, and abiding in the Buddha-gotra (Buddha lineage). After accomplishing such a mind of giving, the Bodhisattva-Mahasattva firmly seeks the body of the Tathagata (Buddha); observing his own body, he continues to belong to all, not being free; and with his body, he universally embraces sentient beings, like a treasure island giving to all, fulfilling those who are not yet satisfied. The Bodhisattva thus protects and cherishes sentient beings, desiring to make his own body the foremost Stupa (pagoda), universally causing all to rejoice; desiring to generate an equal mind in the world; desiring to be a cool pond for sentient beings; desiring to give all happiness to sentient beings; desiring to be a great benefactor for sentient beings; with wisdom and freedom, understanding the practices of the Bodhisattva, and being able to make such great vows and adornments; moving towards all-knowing wisdom, wishing to become a field of unsurpassed wisdom and merit; universally remembering sentient beings, constantly following and protecting them, and being able to accomplish his own benefit; the light of wisdom universally illuminating the world, constantly diligently remembering the Bodhisattva's mind of giving, and always joyfully observing the realm of the Tathagata. Buddha-child! The Bodhisattva-Mahasattva, with a mind of liberation free from bondage and attachment, dedicates the roots of goodness accumulated from giving away his wife, and thus dedicates, the
謂：『愿一切眾生住佛菩提，起變化身，周遍法界轉不退輪；愿一切眾生得無著身，願力周行一切佛剎；愿一切眾生舍愛憎心，斷貪恚結；愿一切眾生為諸佛子，隨佛所行；愿一切眾生於諸佛所，生自己心，不可沮壞；愿一切眾生常為佛子，從法化生；愿一切眾生得究竟處，成就如來自在智慧；愿一切眾生證佛菩提，永離煩惱；愿一切眾生能具演說佛菩提道，常樂修行無上法施；愿一切眾生得正定心，不為一切諸緣所壞；愿一切眾生坐菩提樹，成最正覺，開示無量從法化生諸善男女。』是為菩薩摩訶薩佈施妻子善根迴向，為令眾生皆悉證得無礙解脫無著智故。
「佛子！菩薩摩訶薩莊嚴舍宅及諸資具，隨有乞求，一切施與，行佈施法；於家無著，遠離一切居家覺觀，厭惡家業、資生之具，不貪不味，心無繫著；知家易壞，心恒厭舍，都於其中無所愛樂；但欲出家修菩薩行，以諸佛法而自莊嚴；一切悉舍，心無中悔，常為諸佛之所讚歎；舍宅、財物，隨處所有，悉以惠施，心無戀著；見有乞求，心生喜慶。菩薩爾時，以此善根如是迴向，所謂：『愿一切眾生舍離妻子，成就出家第一之樂；愿一切眾生解脫家縛，入于非家，諸佛法中修行梵行；愿一切眾生舍離慳垢，樂一切施，心無退轉；愿一切眾生永離家法，少欲
知足，無所藏積；愿一切眾生出世俗家，住如來家；愿一切眾生得無礙法，滅除一切障礙之道；愿一切眾生離家屬愛，雖現居家，心無所著；愿一切眾生善能化誘，不離家法，說佛智慧；愿一切眾生身現在家，心常隨順佛智而住；愿一切眾生在居家地，住于佛地，普令無量無邊眾生髮歡喜心。』是為菩薩摩訶薩佈施舍宅時善根迴向，為令眾產生就菩薩種種行愿神通智故。
「佛子！菩薩摩訶薩佈施種種園林、臺榭、遊戲快樂莊嚴之處，作是念言：『我當爲一切眾生作好園林，我當爲一切眾生示現法樂，我當施一切眾生歡喜之意，我當示一切眾生無邊喜樂，我當爲一切眾生開凈法門，我當令一切眾生髮歡喜心，我當令一切眾生得佛菩提，我當令一切眾產生滿大愿，我當於一切眾生猶如慈父，我當令一切眾生智慧觀察，我當施一切眾生資生之具，我當於一切眾生猶如慈母，生長一切善根大愿。』佛子！菩薩摩訶薩如是修行諸善根時，于惡眾生不生疲厭，亦不誤起棄捨之心。設滿世間一切眾生悉不知恩，菩薩于彼，初無嫌恨，不生一念求反報心，但欲滅其無量苦惱；于諸世間，心如虛空，無所染著，普觀諸法真實之相；發大誓願，滅眾生苦，永不厭舍大乘志願；滅一切見，修諸菩薩平等行愿。佛子！菩薩摩訶薩如是觀
【現代漢語翻譯】 現代漢語譯本 『滿足於已有的，不積聚財物；愿一切眾生脫離世俗的家，安住于如來的家；愿一切眾生獲得無礙的法，滅除一切障礙的道路；愿一切眾生遠離對家屬的愛戀，即使身處家中，內心也無所執著；愿一切眾生善於教化引導，不脫離世俗的法則，宣說佛的智慧；愿一切眾生身處在家，內心常常隨順佛的智慧而安住；愿一切眾生在居家之地，安住于佛的境界，普遍令無量無邊的眾生生起歡喜心。』這是菩薩摩訶薩佈施舍宅時善根的迴向，爲了令眾產生就菩薩種種的行愿神通智慧的緣故。 『佛子！菩薩摩訶薩佈施種種園林、臺榭、遊戲快樂的莊嚴之處，這樣想：『我應當為一切眾生建造美好的園林，我應當為一切眾生展示佛法的快樂，我應當施予一切眾生歡喜的心意，我應當展示一切眾生無邊的喜樂，我應當為一切眾生開啟清凈的法門，我應當令一切眾生生起歡喜心，我應當令一切眾生獲得佛的菩提（覺悟），我應當令一切眾產生就圓滿的大愿，我應當對於一切眾生如同慈父一般，我應當令一切眾生以智慧觀察，我應當施予一切眾生生活所需的資具，我應當對於一切眾生如同慈母一般，生長一切善根大愿。』佛子！菩薩摩訶薩像這樣修行各種善根時，對於惡劣的眾生不生疲憊厭倦，也不錯誤地生起拋棄捨離的心。假設充滿世間的一切眾生都不知道感恩，菩薩對於他們，最初也沒有嫌棄怨恨，不生起一念求回報的心，只是想要滅除他們無量的苦惱；對於世間的一切，心像虛空一樣，沒有絲毫的染著，普遍觀察諸法真實的相狀；發起大誓願，滅除眾生的痛苦，永遠不厭倦捨棄大乘的志願；滅除一切見解，修習諸菩薩平等的行愿。佛子！菩薩摩訶薩像這樣觀察。
【English Translation】 English version 'Being content, not accumulating possessions; may all sentient beings leave the worldly home and dwell in the Tathagata's (如來) home; may all sentient beings attain unobstructed Dharma (法), extinguishing all paths of obstacles; may all sentient beings depart from love of family, though appearing to live at home, their minds are unattached; may all sentient beings be skilled in transforming and guiding, not departing from the laws of the home, speaking the Buddha's wisdom; may all sentient beings, while living at home, constantly abide in accordance with the Buddha's wisdom; may all sentient beings, in their dwelling places, abide in the Buddha's realm, universally causing immeasurable and boundless sentient beings to generate joyful minds.' This is the dedication of merit by Bodhisattva Mahasattvas (菩薩摩訶薩) when giving away dwellings, for the sake of enabling sentient beings to accomplish the various practices, vows, spiritual powers, and wisdom of Bodhisattvas. 'Buddha's children! When Bodhisattva Mahasattvas give away various gardens, pavilions, and places adorned for play and happiness, they think thus: 'I shall create beautiful gardens for all sentient beings, I shall reveal the joy of Dharma to all sentient beings, I shall bestow upon all sentient beings the intention of joy, I shall reveal boundless joy to all sentient beings, I shall open the pure Dharma gate for all sentient beings, I shall cause all sentient beings to generate joyful minds, I shall cause all sentient beings to attain Buddha's Bodhi (菩提, enlightenment), I shall cause all sentient beings to fulfill their great vows, I shall be like a compassionate father to all sentient beings, I shall cause all sentient beings to observe with wisdom, I shall bestow upon all sentient beings the necessities of life, I shall be like a compassionate mother to all sentient beings, nurturing all roots of goodness and great vows.' Buddha's children! When Bodhisattva Mahasattvas cultivate various roots of goodness in this way, they do not become weary or tired of evil sentient beings, nor do they mistakenly generate thoughts of abandoning or forsaking them. Even if all sentient beings in the world were ungrateful, the Bodhisattva would not harbor any resentment or hatred towards them, nor would they generate a single thought of seeking repayment, but only desire to extinguish their immeasurable suffering; towards all in the world, their minds are like the void, without any attachment, universally observing the true nature of all dharmas; they generate great vows, extinguish the suffering of sentient beings, and never tire of abandoning the great vehicle's aspiration; they extinguish all views and cultivate the equal practices and vows of all Bodhisattvas. Buddha's children! Bodhisattva Mahasattvas observe in this way.'
察已，攝諸善根，悉以迴向，所謂：『愿一切眾生唸唸滋生無量善法，成就無上園林之心；愿一切眾生得不動法，見一切佛皆令歡喜；愿一切眾生樂法園苑，得諸佛剎園苑妙樂；愿一切眾生得凈妙心，常見如來神足園林；愿一切眾生得佛戲樂，常善遊戲智慧境界；愿一切眾生得遊戲樂，普詣佛剎道場眾會；愿一切眾產生就菩薩解脫遊戲，盡未來劫，行菩薩行，心無疲倦；愿一切眾生見一切佛充滿法界，發廣大心，住佛園林；愿一切眾生悉能遍往一切佛剎，一一剎中供養諸佛；愿一切眾生得善欲心，清凈莊嚴一切佛剎。』是為菩薩摩訶薩佈施一切園林、臺榭善根迴向；為令眾生見一切佛，遊戲一切佛園林故。
「佛子！菩薩摩訶薩作百千億那由他無量無數廣大施會，一切清凈，諸佛印可，終不損惱於一眾生；普令眾生遠離眾惡，凈三業道，成就智慧；開置無量百千億那由他阿僧祇清凈境界，積集無量百千億那由他阿僧祇資生妙物，發甚難得菩提之心，行無限施，令諸眾生住清凈道，初、中、后善，生凈信解；隨百千億無量眾生心之所樂，悉令歡喜，以大慈悲救護一切，承事供養三世諸佛；為欲成就一切佛種，修行佈施，心無中悔，增長信根，成滿勝行，唸唸增進檀波羅蜜。菩薩爾時，以諸善根如是迴向，所謂：『
【現代漢語翻譯】 現代漢語譯本：觀察自己，攝取所有善根，全部用來回向，即是說：『愿一切眾生唸唸增長無量善法，成就無上園林之心；愿一切眾生獲得不動之法，見到一切佛都令他們歡喜；愿一切眾生喜愛佛法園林，獲得諸佛剎土園林的妙樂；愿一切眾生獲得清凈微妙的心，常見如來神足園林；愿一切眾生獲得佛的戲樂，常常善於遊戲于智慧境界；愿一切眾生獲得遊戲之樂，普遍到達佛剎道場集會；愿一切眾產生就菩薩解脫遊戲，盡未來劫，行菩薩行，心中沒有疲倦；愿一切眾生見到一切佛充滿法界，發起廣大之心，安住于佛的園林；愿一切眾生都能普遍前往一切佛剎，在每一個佛剎中供養諸佛；愿一切眾生獲得善良的意願，清凈莊嚴一切佛剎。』這是菩薩摩訶薩佈施一切園林、臺榭的善根迴向；爲了使眾生見到一切佛，遊戲於一切佛的園林。 『佛子！菩薩摩訶薩舉行百千億那由他無量無數廣大的佈施法會，一切都清凈，諸佛都認可，最終不會損害一個眾生；普遍使眾生遠離各種惡行，清凈身口意三業之道，成就智慧；開闢無量百千億那由他阿僧祇清凈境界，積聚無量百千億那由他阿僧祇資生妙物，發起極其難得的菩提之心，進行無限的佈施，使一切眾生安住于清凈之道，初善、中善、后善，產生清凈的信心和理解；隨順百千億無量眾生心中所喜愛的，都使他們歡喜，以大慈悲救護一切，承事供養三世諸佛；爲了成就一切佛種，修行佈施，心中沒有後悔，增長信根，成就圓滿的殊勝行為，唸唸增進檀波羅蜜（佈施波羅蜜）。菩薩這時，用這些善根這樣迴向，即是說：』
【English Translation】 English version: Observing oneself, gathering all good roots, and dedicating them entirely, that is to say: 'May all sentient beings in every moment increase immeasurable good dharmas, achieving the mind of the unsurpassed garden; may all sentient beings attain the immovable dharma, seeing all Buddhas and causing them to rejoice; may all sentient beings delight in the dharma garden, obtaining the wonderful joy of the Buddha-lands' gardens; may all sentient beings obtain a pure and subtle mind, constantly seeing the Tathagata's divine-power garden; may all sentient beings obtain the Buddha's play and joy, always skillfully playing in the realm of wisdom; may all sentient beings obtain the joy of play, universally reaching the assemblies in the Buddha-lands' bodhimandas; may all sentient beings achieve the bodhisattva's liberation play, throughout the future kalpas, practicing the bodhisattva's conduct, with no weariness in their minds; may all sentient beings see all Buddhas filling the dharma realm, generating a vast mind, dwelling in the Buddha's garden; may all sentient beings be able to universally go to all Buddha-lands, in each Buddha-land making offerings to all Buddhas; may all sentient beings obtain a good desire mind, purifying and adorning all Buddha-lands.' This is the dedication of the good roots of the bodhisattva mahasattva's giving of all gardens and pavilions; for the sake of enabling sentient beings to see all Buddhas and play in all the Buddhas' gardens. 'Buddha-child! The bodhisattva mahasattva holds hundreds of thousands of billions of nayutas, immeasurable and countless vast giving assemblies, all of which are pure and approved by all Buddhas, ultimately not harming a single sentient being; universally causing sentient beings to be far from all evils, purifying the three karmic paths of body, speech, and mind, achieving wisdom; opening up immeasurable hundreds of thousands of billions of nayutas of asamkhya pure realms, accumulating immeasurable hundreds of thousands of billions of nayutas of asamkhya wonderful necessities for life, generating the extremely rare bodhi mind, practicing limitless giving, causing all sentient beings to dwell on the pure path, good in the beginning, middle, and end, generating pure faith and understanding; according to what is pleasing to the minds of hundreds of thousands of billions of immeasurable sentient beings, causing them all to rejoice, with great compassion protecting and saving all, serving and making offerings to the Buddhas of the three times; for the sake of achieving all Buddha-seeds, practicing giving, with no regret in the mind, increasing the roots of faith, accomplishing the perfect superior conduct, in every moment advancing the dana paramita (perfection of giving). At that time, the bodhisattva dedicates these good roots in this way, that is to say:'
愿一切眾生髮大乘心，悉得成就摩訶衍施；愿一切眾生皆悉能行大會施、盡施、善施、最勝施、無上施、最無上施、無等等施、超諸世間施、一切諸佛所稱歎施；愿一切眾生作第一施主，于諸惡趣免濟眾生，皆令得入無礙智道，修平等愿如實善根，得無差別證自境智；愿一切眾生安住寂靜諸禪定智，入不死道，究竟一切神通智慧，勇猛精進，具足諸地，莊嚴佛法，到于彼岸，永不退轉；愿一切眾生設大施會，終不疲厭，給濟眾生，無有休息，究竟無上一切種智；愿一切眾生恒勤種植一切善根，到于無量功德彼岸；愿一切眾生常蒙諸佛之所稱歎，普為世間作大施主，功德具足，充滿法界，遍照十方，施無上樂；愿一切眾生設大施會，廣集善根，等攝眾生，到于彼岸；愿一切眾產生最勝施，普令眾生住第一乘；愿一切眾生為應時施，永離非時，大施究竟；愿一切眾產生就善施，到佛丈夫大施彼岸；愿一切眾生究竟常行大莊嚴施，盡以一切諸佛為師，悉皆親近，興大供養；愿一切眾生住清凈施，集等法界無量福德，到于彼岸；愿一切眾生於諸世間為大施主，誓度群品，住如來地。』是為菩薩摩訶薩設大施會善根迴向，為令眾生行無上施、究竟佛施、成就善施、不可壞施、供諸佛施、無恚恨施、救眾生施、成一切智施、常見諸
【現代漢語翻譯】 現代漢語譯本：愿一切眾生髮起大乘之心，都能成就摩訶衍施（大乘的佈施）；愿一切眾生都能實行大會施、盡施、善施、最勝施、無上施、最無上施、無等等施、超越世間的佈施、一切諸佛所稱讚的佈施；愿一切眾生都成為第一施主，從各種惡道中救濟眾生，都讓他們進入無礙的智慧之道，修習平等的願望和真實的善根，獲得無差別的證悟和自境的智慧；愿一切眾生安住在寂靜的禪定智慧中，進入不死的境界，最終獲得一切神通和智慧，勇猛精進，具足各個菩薩的階位，莊嚴佛法，到達彼岸，永遠不退轉；愿一切眾生設立大型佈施法會，永不疲倦厭煩，救濟眾生，沒有休息，最終獲得無上的一切種智（佛陀的智慧）；愿一切眾生恒常勤奮地種植一切善根，到達無量功德的彼岸；愿一切眾生常常受到諸佛的稱讚，普遍為世間做大施主，功德具足，充滿法界，遍照十方，施予無上的快樂；愿一切眾生設立大型佈施法會，廣泛積聚善根，平等攝受眾生，到達彼岸；愿一切眾生都能成就最殊勝的佈施，普遍令眾生安住于第一乘（佛乘）；愿一切眾生都能做到應時的佈施，永遠遠離非時的佈施，使大布施最終圓滿；愿一切眾生都能成就善的佈施，到達佛陀大丈夫的大布施彼岸；愿一切眾生最終都能常行大莊嚴的佈施，以一切諸佛為老師，都能夠親近他們，興起大供養；愿一切眾生安住于清凈的佈施，積聚等同法界的無量福德，到達彼岸；愿一切眾生在世間成為大施主，發誓度化一切眾生，安住于如來的境界。』這是菩薩摩訶薩設立大型佈施法會，將善根迴向，爲了讓眾生實行無上的佈施、最終的佛陀佈施、成就善的佈施、不可破壞的佈施、供養諸佛的佈施、沒有嗔恨的佈施、救度眾生的佈施、成就一切智慧的佈施、常見諸佛的佈施。 English version: May all sentient beings generate the Mahayana mind, and all attain the Mahayana Dana (the giving of the Great Vehicle); may all sentient beings be able to practice the great assembly giving, the complete giving, the good giving, the most excellent giving, the unsurpassed giving, the most unsurpassed giving, the incomparable giving, the giving that transcends all worlds, the giving praised by all Buddhas; may all sentient beings become the foremost givers, rescuing sentient beings from all evil realms, enabling them all to enter the unobstructed path of wisdom, cultivating equal vows and true roots of goodness, attaining undifferentiated enlightenment and the wisdom of one's own realm; may all sentient beings abide in the tranquil wisdom of all meditations, enter the path of immortality, ultimately attain all supernatural powers and wisdom, be courageous and diligent, possess all the bodhisattva stages, adorn the Dharma, reach the other shore, and never regress; may all sentient beings establish great giving assemblies, never tire or weary, provide for sentient beings without rest, and ultimately attain the unsurpassed all-knowing wisdom (Buddha's wisdom); may all sentient beings constantly and diligently plant all roots of goodness, reaching the other shore of immeasurable merit; may all sentient beings always be praised by all Buddhas, universally act as great givers in the world, possess complete merit, fill the Dharma realm, illuminate the ten directions, and bestow unsurpassed joy; may all sentient beings establish great giving assemblies, widely gather roots of goodness, equally embrace sentient beings, and reach the other shore; may all sentient beings achieve the most excellent giving, universally enabling sentient beings to abide in the First Vehicle (Buddha Vehicle); may all sentient beings practice timely giving, forever abandoning untimely giving, and bring great giving to ultimate completion; may all sentient beings achieve good giving, reaching the other shore of the great giving of the Buddha, the great hero; may all sentient beings ultimately and constantly practice the great adorned giving, taking all Buddhas as their teachers, drawing near to them, and making great offerings; may all sentient beings abide in pure giving, accumulating immeasurable merit equal to the Dharma realm, and reach the other shore; may all sentient beings become great givers in all worlds, vowing to liberate all beings, and abide in the realm of the Tathagata.』 This is the dedication of the roots of goodness from the great giving assembly established by the Bodhisattva Mahasattva, in order to enable sentient beings to practice unsurpassed giving, ultimate Buddha giving, accomplished good giving, indestructible giving, giving to all Buddhas, giving without hatred, giving to save sentient beings, giving to achieve all wisdom, and giving to always see all Buddhas.
【English Translation】 May all sentient beings generate the Mahayana mind, and all attain the Mahayana Dana (the giving of the Great Vehicle); may all sentient beings be able to practice the great assembly giving, the complete giving, the good giving, the most excellent giving, the unsurpassed giving, the most unsurpassed giving, the incomparable giving, the giving that transcends all worlds, the giving praised by all Buddhas; may all sentient beings become the foremost givers, rescuing sentient beings from all evil realms, enabling them all to enter the unobstructed path of wisdom, cultivating equal vows and true roots of goodness, attaining undifferentiated enlightenment and the wisdom of one's own realm; may all sentient beings abide in the tranquil wisdom of all meditations, enter the path of immortality, ultimately attain all supernatural powers and wisdom, be courageous and diligent, possess all the bodhisattva stages, adorn the Dharma, reach the other shore, and never regress; may all sentient beings establish great giving assemblies, never tire or weary, provide for sentient beings without rest, and ultimately attain the unsurpassed all-knowing wisdom (Buddha's wisdom); may all sentient beings constantly and diligently plant all roots of goodness, reaching the other shore of immeasurable merit; may all sentient beings always be praised by all Buddhas, universally act as great givers in the world, possess complete merit, fill the Dharma realm, illuminate the ten directions, and bestow unsurpassed joy; may all sentient beings establish great giving assemblies, widely gather roots of goodness, equally embrace sentient beings, and reach the other shore; may all sentient beings achieve the most excellent giving, universally enabling sentient beings to abide in the First Vehicle (Buddha Vehicle); may all sentient beings practice timely giving, forever abandoning untimely giving, and bring great giving to ultimate completion; may all sentient beings achieve good giving, reaching the other shore of the great giving of the Buddha, the great hero; may all sentient beings ultimately and constantly practice the great adorned giving, taking all Buddhas as their teachers, drawing near to them, and making great offerings; may all sentient beings abide in pure giving, accumulating immeasurable merit equal to the Dharma realm, and reach the other shore; may all sentient beings become great givers in all worlds, vowing to liberate all beings, and abide in the realm of the Tathagata.』 This is the dedication of the roots of goodness from the great giving assembly established by the Bodhisattva Mahasattva, in order to enable sentient beings to practice unsurpassed giving, ultimate Buddha giving, accomplished good giving, indestructible giving, giving to all Buddhas, giving without hatred, giving to save sentient beings, giving to achieve all wisdom, and giving to always see all Buddhas.
佛施、善精進施、成就一切菩薩功德諸佛智慧廣大施故。
「佛子！菩薩摩訶薩佈施一切資生之物，心無貪惜，不求果報；於世富樂無所希望，離妄想心，善思惟法；為欲利益一切眾生，審觀一切諸法實性；隨諸眾生種種不同，所用所求各各差別，成辦無量資生之具，所有嚴飾悉皆妙好；行無邊施，行一切施，盡內外施；行此施時，增志樂力，獲大功德，成就心寶；常能守護一切眾生，皆令發生殊勝志願，初未曾有求反報心；所有善根等三世佛，悉以圓滿一切種智。佛子！菩薩摩訶薩以此佈施所有善根迴向眾生：『愿一切眾生清凈調伏；愿一切眾生滅除煩惱，嚴凈一切諸佛剎土；愿一切眾生以清凈心，於一念中周遍法界；愿一切眾生智慧充滿虛空法界；愿一切眾生得一切智，普入三世調伏眾生，於一切時常轉清凈不退法輪；愿一切眾生具一切智，善能示現神通方便，饒益眾生；愿一切眾生悉能悟入諸佛菩提，盡未來劫，於十方界，常說正法，曾無休息，令諸眾生普得聞知；愿一切眾生於無量劫修菩薩行，悉得圓滿；愿一切眾生於一切世界若染、若凈、若小、若大、若粗、若細、若覆、若仰，或一莊嚴，或種種莊嚴所可演說，在世界數諸世界中，修菩薩行靡不周遍；愿一切眾生於唸唸中常作三世一切佛事，教化眾
【現代漢語翻譯】 現代漢語譯本：佛陀的佈施，善於精進的佈施，成就一切菩薩功德和諸佛廣大智慧的佈施。 『佛子！菩薩摩訶薩佈施一切生活所需的物品，心中沒有貪婪和吝惜，不求任何果報；對於世間的富裕和快樂沒有絲毫的希望，遠離虛妄的念頭，善於思考佛法；爲了利益一切眾生，仔細觀察一切諸法的真實本性；隨著眾生種種不同，所用所需各有差別，成就無量生活所需的物品，所有裝飾都非常美好；進行無邊的佈施，進行一切佈施，盡力進行內外一切佈施；在進行這些佈施時，增長志願和力量，獲得大功德，成就心寶；常常能夠守護一切眾生，使他們都生起殊勝的志願，從沒有過求回報的心；所有善根都等同於三世諸佛，用來圓滿一切種智（佛陀的智慧）。』 『佛子！菩薩摩訶薩用這些佈施所產生的善根迴向給眾生：『愿一切眾生清凈調伏；愿一切眾生滅除煩惱，莊嚴清凈一切諸佛的剎土（佛的國土）；愿一切眾生以清凈的心，在一念之間周遍法界（宇宙）；愿一切眾生的智慧充滿虛空法界；愿一切眾生獲得一切智（佛陀的智慧），普遍進入三世（過去、現在、未來）調伏眾生，在一切時常轉清凈不退的法輪（佛法的教義）；愿一切眾生具足一切智，善於示現神通方便，饒益眾生；愿一切眾生都能領悟諸佛的菩提（覺悟），直到未來劫，在十方世界，常說正法，從不休息，使眾生普遍得知；愿一切眾生在無量劫中修菩薩行，都能圓滿；愿一切眾生在一切世界，無論是染污的、清凈的、小的、大的、粗糙的、細微的、覆蓋的、仰起的，或是一種莊嚴，或種種莊嚴所能演說的，在世界數量的諸世界中，修菩薩行無不周遍；愿一切眾生在念念之中常做三世一切佛的事業，教化眾生。』
【English Translation】 English version: The Buddha's giving, the giving of good diligence, the giving that accomplishes all Bodhisattva merits and the vast wisdom of all Buddhas. 'Oh, sons of the Buddha! Bodhisattva Mahasattvas give away all necessities of life, without greed or stinginess in their hearts, seeking no reward; they have no hope for worldly wealth and happiness, they are free from delusive thoughts, and they contemplate the Dharma well; for the sake of benefiting all sentient beings, they carefully observe the true nature of all dharmas; according to the various differences among sentient beings, with their different needs and desires, they provide limitless necessities, all their adornments are exquisite; they practice boundless giving, they practice all giving, they exhaust all internal and external giving; while practicing this giving, they increase their aspiration and strength, obtain great merit, and achieve the treasure of the mind; they are always able to protect all sentient beings, causing them all to generate supreme aspirations, never having a mind that seeks return; all their good roots are equal to those of the Buddhas of the three times, and they use them to perfect all-knowing wisdom (Buddha's wisdom).' 'Oh, sons of the Buddha! Bodhisattva Mahasattvas dedicate the good roots generated from this giving to all sentient beings: 'May all sentient beings be pure and tamed; may all sentient beings extinguish afflictions, and adorn and purify all Buddha lands (Buddha's realms); may all sentient beings, with pure minds, pervade the Dharma realm (universe) in a single thought; may the wisdom of all sentient beings fill the empty Dharma realm; may all sentient beings obtain all-knowing wisdom (Buddha's wisdom), universally enter the three times (past, present, and future) to tame sentient beings, and always turn the pure and irreversible Dharma wheel (teachings of the Buddha); may all sentient beings possess all-knowing wisdom, be skilled in manifesting miraculous powers and expedient means, and benefit sentient beings; may all sentient beings be able to awaken to the Bodhi (enlightenment) of all Buddhas, and until the end of future kalpas, in the ten directions, constantly speak the true Dharma, never resting, so that all sentient beings may universally know; may all sentient beings cultivate the Bodhisattva path for immeasurable kalpas, and all be perfected; may all sentient beings in all worlds, whether defiled, pure, small, large, coarse, subtle, covered, or upright, or with one kind of adornment, or various kinds of adornments that can be spoken of, in the number of worlds, cultivate the Bodhisattva path without exception; may all sentient beings in every thought constantly do the work of all Buddhas of the three times, and teach sentient beings.'
生向一切智。』
「佛子！菩薩摩訶薩隨諸眾生一切所須，以如是等阿僧祇物而為給施；為令佛法相續不斷，大悲普救一切眾生；安住大慈，修菩薩行；于佛教誨終無違犯，以巧方便修行眾善，不斷一切諸佛種性；隨求悉與而無患厭，一切悉舍未曾中悔，常勤迴向一切智道。時，十方國土種種形類、種種趣生、種種福田，皆來集會，至菩薩所，種種求索。菩薩見已，普皆攝受；心生歡喜，如見善友；大悲哀愍，思滿其愿；舍心增長，無有休息，亦不疲厭；隨其所求，悉令滿足，離貧窮苦。時，諸乞者心大欣慶，轉更稱傳，讚揚其德，美聲遐布，悉來歸往。菩薩見已，歡喜無量；假使百千億那由他劫受帝釋樂，無數劫受夜摩天樂，無量劫受兜率陀天樂，無邊劫受善變化天樂，無等劫受他化自在天樂，不可數劫受梵王樂，不可稱劫受轉輪王王三千樂，不可思劫受遍凈天樂，不可說劫受凈居天樂，悉不能及。菩薩摩訶薩見乞者來，歡喜愛樂，欣慶踴躍，信心增長，志樂清凈，諸根調順，信解成滿，乃至增進諸佛菩提。佛子！菩薩摩訶薩以此善根，為欲利益一切眾生故迴向，為欲安樂一切眾生故迴向，為令一切眾生得大義利故迴向，為令一切眾生悉得清凈故迴向，為令一切眾生悉求菩提故迴向，為令一切眾生悉得平等故
【現代漢語翻譯】 現代漢語譯本 『生向一切智（sarvajñāna，指佛陀的智慧）。』
『佛子！菩薩摩訶薩（bodhisattva mahāsattva，偉大的菩薩）隨順一切眾生的一切需求，用如是等無量無數的物品來佈施；爲了使佛法相續不斷，以大悲心普遍救度一切眾生；安住于大慈心，修菩薩行；對於佛教的教誨終無違犯，以巧妙的方便修行各種善行，不斷絕一切諸佛的種性；隨眾生的請求都給予而不感到厭煩，一切都捨棄而未曾後悔，常常勤勉地迴向於一切智之道。這時，十方國土各種形類、各種趣向的眾生、各種福田，都來到菩薩的處所，進行各種求索。菩薩見到后，普遍地接納他們；心中生起歡喜，如同見到善友；以大悲心哀憐他們，想著滿足他們的願望；舍心增長，沒有休息，也不感到疲倦；隨他們所求，都令他們滿足，脫離貧窮的痛苦。這時，那些乞求者心中非常高興，轉而互相傳頌，讚揚菩薩的德行，美名遠播，都來歸向菩薩。菩薩見到后，歡喜無量；即使經歷百千億那由他（nayuta，數量單位）劫享受帝釋（Indra，天神之王）的快樂，無數劫享受夜摩天（Yāmadeva，欲界第三天）的快樂，無量劫享受兜率陀天（Tuṣita，欲界第四天）的快樂，無邊劫享受善變化天（Sunirmita，欲界第五天）的快樂，無等劫享受他化自在天（Paranirmita-vaśavartin，欲界第六天）的快樂，不可數劫享受梵王（Brahmā，色界初禪天之主）的快樂，不可稱劫享受轉輪王（cakravartin，統治世界的理想君主）統治三千世界的快樂，不可思劫享受遍凈天（Śubhākṛtsna，色界第三禪天）的快樂，不可說劫享受凈居天（Śuddhāvāsa，色界第四禪天）的快樂，都不能比得上。菩薩摩訶薩見到乞求者來，歡喜快樂，欣慶踴躍，信心增長，志向清凈，諸根調順，信解圓滿，乃至增進諸佛的菩提。佛子！菩薩摩訶薩以此善根，爲了利益一切眾生而回向，爲了安樂一切眾生而回向，爲了使一切眾生得到大利益而回向，爲了使一切眾生都得到清凈而回向，爲了使一切眾生都求得菩提而回向，爲了使一切眾生都得到平等而回向』
【English Translation】 English version 'Born towards all-knowing wisdom (sarvajñāna, referring to the wisdom of the Buddha).'
'Buddha's children! Bodhisattva Mahasattvas (bodhisattva mahāsattva, great bodhisattvas), according to all the needs of all sentient beings, give with immeasurable and countless things; in order to make the Buddhadharma continue without interruption, with great compassion universally save all sentient beings; abide in great loving-kindness, cultivate the bodhisattva practices; towards the Buddha's teachings, never violate, with skillful means cultivate all good deeds, never cut off the lineage of all Buddhas; give whatever is requested without feeling weary, give up everything without ever regretting, always diligently dedicate towards the path of all-knowing wisdom. At this time, all kinds of forms, all kinds of destinies, all kinds of fields of merit from the ten directions, all come to the bodhisattva's place, making all kinds of requests. Upon seeing them, the bodhisattva universally accepts them; in their heart arises joy, like seeing a good friend; with great compassion, they pity them, thinking of fulfilling their wishes; the mind of giving increases, without rest, nor feeling tired; according to what they seek, they satisfy them all, freeing them from the suffering of poverty. At this time, those who beg are very happy in their hearts, and in turn spread the word, praising the bodhisattva's virtues, their good name spreads far and wide, and they all come to the bodhisattva. Upon seeing this, the bodhisattva is immeasurably joyful; even if they were to experience the joy of Indra (Indra, king of the gods) for hundreds of thousands of millions of nayutas (nayuta, a unit of number) of kalpas, the joy of the Yāmadeva (Yāmadeva, the third heaven of the desire realm) for countless kalpas, the joy of the Tuṣita heaven (Tuṣita, the fourth heaven of the desire realm) for immeasurable kalpas, the joy of the Sunirmita heaven (Sunirmita, the fifth heaven of the desire realm) for boundless kalpas, the joy of the Paranirmita-vaśavartin heaven (Paranirmita-vaśavartin, the sixth heaven of the desire realm) for incomparable kalpas, the joy of Brahmā (Brahmā, lord of the first dhyana heaven of the form realm) for countless kalpas, the joy of a cakravartin (cakravartin, the ideal ruler of the world) ruling the three thousand worlds for incalculable kalpas, the joy of the Śubhākṛtsna heaven (Śubhākṛtsna, the third dhyana heaven of the form realm) for inconceivable kalpas, the joy of the Śuddhāvāsa heaven (Śuddhāvāsa, the fourth dhyana heaven of the form realm) for unspeakable kalpas, all of these cannot compare. When the Bodhisattva Mahasattva sees beggars coming, they are joyful and happy, delighted and leaping with joy, their faith increases, their aspiration is pure, their senses are harmonized, their faith and understanding are fulfilled, and they even advance towards the Bodhi of all Buddhas. Buddha's children! The Bodhisattva Mahasattva dedicates this root of good for the sake of benefiting all sentient beings, dedicates it for the sake of bringing peace and happiness to all sentient beings, dedicates it for the sake of enabling all sentient beings to obtain great benefit, dedicates it for the sake of enabling all sentient beings to obtain purity, dedicates it for the sake of enabling all sentient beings to seek Bodhi, dedicates it for the sake of enabling all sentient beings to obtain equality.'
迴向，為令一切眾生悉得賢善心故迴向，為令一切眾生悉入摩訶衍故迴向，為令一切眾生悉得賢善智慧故迴向，為令一切眾生悉具普賢菩薩行愿滿十力乘現成正覺故迴向。
「佛子！菩薩摩訶薩以諸善根如是迴向時，身、口、意業皆悉解脫，無著無系，無眾生想，無命者想，無補伽羅想，無人想，無童子想，無生者想，無作者想，無受者想，無有想，無無想，無今世、後世想，無死此生彼想，無常想，無無常想，無三有想，無無三有想，非想非非想。如是，非縛迴向，非縛解迴向；非業迴向，非業報迴向；非分別迴向，非無分別迴向；非思迴向，非思已迴向；非心迴向，非無心迴向。佛子！菩薩摩訶薩如是迴向時，不著內，不著外；不著能緣，不著所緣；不著因，不著果；不著法，不著非法；不著思，不著非思；不著色，不著色生，不著色滅；不著受、想、行、識，不著受、想、行、識生，不著受、想、行、識滅。佛子！菩薩摩訶薩若能於此諸法不著，則不縛色，不縛色生，不縛色滅；不縛受、想、行、識，不縛受、想、行、識生，不縛受、想、行、識滅。若能於此諸法不縛，則亦于諸法不解。何以故？無有少法，若現生、若已生、若當生；無法可取，無法可著。一切諸法自相如是，無有自性，自性相離，非一
【現代漢語翻譯】 現代漢語譯本 迴向，是爲了讓一切眾生都能獲得賢善的心而回向；爲了讓一切眾生都能進入摩訶衍（大乘）而回向；爲了讓一切眾生都能獲得賢善的智慧而回向；爲了讓一切眾生都能具足普賢菩薩的行愿，圓滿十力（如來十種力量）的修行，最終成就正覺（佛的覺悟）而回向。
『佛子！菩薩摩訶薩（偉大的菩薩）以各種善根這樣迴向時，身、口、意三業都得到解脫，沒有執著，沒有束縛，沒有眾生（有情）的想法，沒有命者（壽命）的想法，沒有補伽羅（人）的想法，沒有人的想法，沒有童子的想法，沒有生者的想法，沒有作者的想法，沒有受者的想法，沒有有的想法，沒有無的想法，沒有今世、後世的想法，沒有死此生彼的想法，沒有常的想法，沒有無常的想法，沒有三有（欲界、色界、無色界）的想法，沒有無三有的想法，沒有非想非非想（既非有想也非無想）的想法。這樣，不是被束縛的迴向，也不是從束縛中解脫的迴向；不是業的迴向，也不是業報的迴向；不是分別的迴向，也不是無分別的迴向；不是思的迴向，也不是思已的迴向；不是心的迴向，也不是無心的迴向。佛子！菩薩摩訶薩這樣迴向時，不執著于內，不執著于外；不執著于能緣（能認知的主體），不執著于所緣（被認知的客體）；不執著于因，不執著于果；不執著於法，不執著于非法；不執著于思，不執著于非思；不執著於色（物質），不執著於色生（物質的產生），不執著於色滅（物質的消滅）；不執著于受、想、行、識（五蘊），不執著于受、想、行、識生，不執著于受、想、行、識滅。佛子！菩薩摩訶薩如果能對這些法都不執著，就不會被色所束縛，不會被色生所束縛，不會被色滅所束縛；不會被受、想、行、識所束縛，不會被受、想、行、識生所束縛，不會被受、想、行、識滅所束縛。如果能對這些法不被束縛，也就不會對這些法有解脫。為什麼呢？因為沒有少許的法，無論是現在生起的，還是已經生起的，還是將要生起的；沒有法可以執取，沒有法可以執著。一切諸法的自性本來就是這樣，沒有自性，自性是空性的，不是單一的。'
【English Translation】 English version The dedication is made so that all sentient beings may attain virtuous and wholesome minds; the dedication is made so that all sentient beings may enter the Mahayana (Great Vehicle); the dedication is made so that all sentient beings may attain virtuous and wholesome wisdom; the dedication is made so that all sentient beings may fully embody the practices and vows of Samantabhadra Bodhisattva, complete the ten powers (ten powers of a Tathagata), and manifest perfect enlightenment (Buddhahood).
'Buddha's children! When a Bodhisattva Mahasattva (great Bodhisattva) dedicates all roots of goodness in this way, their actions of body, speech, and mind are all liberated, without attachment, without bondage, without the thought of sentient beings, without the thought of a life-span, without the thought of a pudgala (person), without the thought of a human, without the thought of a child, without the thought of a being, without the thought of a creator, without the thought of a receiver, without the thought of existence, without the thought of non-existence, without the thought of this life or the next life, without the thought of dying here and being born there, without the thought of permanence, without the thought of impermanence, without the thought of the three realms of existence (desire realm, form realm, formless realm), without the thought of non-three realms of existence, without the thought of neither perception nor non-perception. Thus, it is not a dedication that is bound, nor a dedication that is liberated from bondage; it is not a dedication of karma, nor a dedication of karmic retribution; it is not a dedication of discrimination, nor a dedication of non-discrimination; it is not a dedication of thought, nor a dedication of having thought; it is not a dedication of mind, nor a dedication of no-mind. Buddha's children! When a Bodhisattva Mahasattva dedicates in this way, they do not attach to the internal, nor to the external; they do not attach to the perceiver, nor to the perceived; they do not attach to cause, nor to effect; they do not attach to dharma, nor to non-dharma; they do not attach to thought, nor to non-thought; they do not attach to form (matter), nor to the arising of form, nor to the cessation of form; they do not attach to feeling, perception, volition, and consciousness (the five aggregates), nor to the arising of feeling, perception, volition, and consciousness, nor to the cessation of feeling, perception, volition, and consciousness. Buddha's children! If a Bodhisattva Mahasattva can be unattached to all these dharmas, then they are not bound by form, not bound by the arising of form, not bound by the cessation of form; they are not bound by feeling, perception, volition, and consciousness, not bound by the arising of feeling, perception, volition, and consciousness, not bound by the cessation of feeling, perception, volition, and consciousness. If one is not bound by these dharmas, then one is also not liberated from these dharmas. Why? Because there is no dharma, whether it is arising now, has already arisen, or will arise; there is no dharma that can be grasped, no dharma that can be attached to. The self-nature of all dharmas is such, without self-nature, self-nature is empty, not one.'
、非二，非多、非無量，非小、非大，非狹、非廣，非深、非淺，非寂靜、非戲論，非處、非非處，非法、非非法，非體、非非體，非有、非非有。菩薩如是觀察諸法，則為非法；于言語中隨世建立，非法為法；不斷諸業道，不捨菩薩行，求一切智終無退轉；了知一切業緣如夢，音聲如響，眾生如影，諸法如幻，而亦不壞因緣業力；了知諸業其用廣大，解一切法皆無所作，行無作道未嘗暫廢。
「佛子！此菩薩摩訶薩住一切智，若處、非處，普皆迴向一切智性；於一切處皆悉迴向，無有退轉。以何義故說名迴向？永度世間至於彼岸，故名迴向；永出諸蘊至於彼岸，故名迴向；度言語道至於彼岸，故名迴向；離種種想至於彼岸，故名迴向；永斷身見至於彼岸，故名迴向；永離依處至於彼岸，故名迴向；永絕所作至於彼岸，故名迴向；永出諸有至於彼岸，故名迴向；永舍諸取至於彼岸，故名迴向；永出世法至於彼岸，故名迴向。佛子！菩薩摩訶薩如是迴向時，則為隨順佛住，隨順法住，隨順智住，隨順菩提住，隨順義住，隨順迴向住，隨順境界住，隨順行住，隨順真實住，隨順清凈住。佛子！菩薩摩訶薩如是迴向，則爲了達一切諸法，則為承事一切諸佛；無有一佛而不承事，無有一法而不供養；無有一法而可滅壞，
【現代漢語翻譯】 現代漢語譯本：不是二，不是多，不是無量，不是小，不是大，不是狹窄，不是廣闊，不是深，不是淺，不是寂靜，不是戲論，不是處所，不是非處所，不是法，不是非法，不是實體，不是非實體，不是有，不是非有。菩薩這樣觀察諸法，就認為是『非法』；在言語中隨順世俗建立，認為『非法』是『法』；不中斷各種業道，不捨棄菩薩的修行，爲了求得一切智慧而終不退轉；了知一切業緣如同夢幻，音聲如同迴響，眾生如同影子，諸法如同幻象，但也不破壞因緣業力；了知諸業的作用廣大，理解一切法都是無所作為的，奉行無作之道從不懈怠。 『佛子！』這位菩薩摩訶薩安住於一切智慧，對於處所和非處所，都普遍迴向於一切智慧的本性；在一切處所都回向，沒有退轉。因為什麼緣故稱為迴向呢？永遠度脫世間到達彼岸，所以稱為迴向；永遠超出諸蘊到達彼岸，所以稱為迴向；度脫言語之道到達彼岸，所以稱為迴向；遠離種種妄想到達彼岸，所以稱為迴向；永遠斷除身見到達彼岸，所以稱為迴向；永遠脫離依賴之處到達彼岸，所以稱為迴向；永遠斷絕所作所為到達彼岸，所以稱為迴向；永遠超出諸有到達彼岸，所以稱為迴向；永遠捨棄各種執取到達彼岸，所以稱為迴向；永遠超出世間法到達彼岸，所以稱為迴向。『佛子！』菩薩摩訶薩這樣迴向時，就是隨順佛的安住，隨順法的安住，隨順智慧的安住，隨順菩提的安住，隨順義理的安住，隨順迴向的安住，隨順境界的安住，隨順修行的安住，隨順真實的安住，隨順清凈的安住。『佛子！』菩薩摩訶薩這樣迴向，就是爲了通達一切諸法，就是爲了承事一切諸佛；沒有一尊佛不被承事，沒有一法不被供養；沒有一法可以被滅壞。
【English Translation】 English version: Not two, not many, not immeasurable, not small, not large, not narrow, not wide, not deep, not shallow, not stillness, not discourse, not place, not non-place, not dharma (law/teaching), not non-dharma, not substance, not non-substance, not existence, not non-existence. When a Bodhisattva observes all dharmas (phenomena) in this way, they are considered 『non-dharma』; in language, following worldly conventions, 『non-dharma』 is established as 『dharma』; they do not interrupt the various paths of karma, do not abandon the practice of a Bodhisattva, and never retreat in seeking all wisdom; they understand that all karmic conditions are like dreams, sounds are like echoes, sentient beings are like shadows, and all dharmas are like illusions, yet they do not destroy the power of karmic conditions; they understand that the function of all karmas is vast, comprehend that all dharmas are without action, and practice the path of non-action without ever ceasing. 『Buddha-child! This Bodhisattva Mahasattva, abiding in all wisdom, universally redirects both places and non-places towards the nature of all wisdom; in all places, they redirect without regression. For what reason is it called redirection? It is called redirection because they eternally cross the world to the other shore; it is called redirection because they eternally transcend the aggregates (skandhas) to the other shore; it is called redirection because they cross the path of language to the other shore; it is called redirection because they depart from various thoughts to the other shore; it is called redirection because they eternally sever the view of self to the other shore; it is called redirection because they eternally leave behind all dependencies to the other shore; it is called redirection because they eternally cease all actions to the other shore; it is called redirection because they eternally transcend all existences to the other shore; it is called redirection because they eternally abandon all attachments to the other shore; it is called redirection because they eternally transcend worldly dharmas to the other shore. 『Buddha-child!』 When a Bodhisattva Mahasattva redirects in this way, they are in accordance with the Buddha's abiding, in accordance with the Dharma's abiding, in accordance with wisdom's abiding, in accordance with Bodhi's abiding, in accordance with meaning's abiding, in accordance with redirection's abiding, in accordance with realm's abiding, in accordance with practice's abiding, in accordance with truth's abiding, and in accordance with purity's abiding. 『Buddha-child!』 When a Bodhisattva Mahasattva redirects in this way, it is to understand all dharmas, it is to serve all Buddhas; there is not one Buddha who is not served, there is not one dharma that is not offered to; there is not one dharma that can be destroyed.
無有一法而可乖違；無有一物而可貪著，無有一法而可厭離；不見內外一切諸法，有少滅壞，違因緣道；法力具足，無有休息。
「佛子！是為菩薩摩訶薩第六隨順堅固一切善根迴向。菩薩摩訶薩住此迴向時，常為諸佛之所護念，堅固不退，入深法性，修一切智；隨順法義，隨順法性，隨順一切堅固善根，隨順一切圓滿大愿；具足隨順堅固之法，一切金剛所不能壞，于諸法中而得自在。」
爾時，金剛幢菩薩觀察十方、觀察眾會、觀察法界已，入于字句甚深之義，修習無量廣大之心，以大悲心普覆世間，長去、來、今佛種性心，入於一切諸佛功德，成就諸佛自在力身，觀諸眾生心之所樂，隨其善根所可成熟，依法性身為現色身，承佛神力而說頌言：
「菩薩現身作國王， 於世位中最無等， 福德威光勝一切， 普為群萌興利益。 其心清凈無染著， 於世自在咸遵敬， 弘宣正法以訓人， 普使眾生獲安隱。 現生貴族升王位， 常依正教轉法輪， 稟性仁慈無毒虐， 十方敬仰皆從化。 智慧分別常明瞭， 色相才能皆具足， 臨馭率土靡不從， 摧伏魔軍悉令盡。 堅持凈戒無違犯， 決志堪忍不動搖， 永愿蠲除忿恚心， 常樂修行諸佛法。 飲食
【現代漢語翻譯】 現代漢語譯本 沒有一種法可以違背，沒有一種事物可以貪戀執著，沒有一種法可以厭惡舍離；不認為內外一切諸法有絲毫的滅壞，違背因緣之道；法力具足，沒有止息。 『佛子！這就是菩薩摩訶薩（菩薩中的大菩薩）第六種隨順堅固一切善根的迴向。菩薩摩訶薩安住于這種迴向時，常為諸佛所護念，堅固不退轉，進入甚深的法性，修習一切智；隨順法義，隨順法性，隨順一切堅固的善根，隨順一切圓滿的大愿；具足隨順堅固之法，一切金剛都不能破壞，在諸法中獲得自在。』 這時，金剛幢菩薩（一位菩薩的名字）觀察十方、觀察大眾、觀察法界之後，進入字句甚深的含義，修習無量廣大的心，以大悲心普遍覆蓋世間，增長過去、現在、未來佛的種性心，進入一切諸佛的功德，成就諸佛自在的力量之身，觀察眾生心中所喜愛的，隨著他們善根所能成熟的程度，以法性身為他們顯現色身，承蒙佛的神力而說頌： 『菩薩現身作國王，在世間地位中最為無等，福德威光勝過一切，普遍為眾生興起利益。 他的心清凈沒有染著，在世間自在，大家都尊敬他，弘揚宣講正法來教導人們，普遍使眾生獲得安穩。 現生於貴族而登上王位，常常依據正教轉法輪，秉性仁慈沒有毒害殘暴，十方都敬仰他，都來歸化。 智慧分別常常明瞭，色相才能都具足，統治國土沒有不順從的，摧伏魔軍使他們全部消滅。 堅持清凈的戒律沒有違犯，決心堪忍不動搖，永遠願意去除憤怒怨恨的心，常常樂於修行諸佛的法。 飲食
【English Translation】 English version There is no dharma that can be violated; there is no thing that can be craved or clung to; there is no dharma that can be disliked or abandoned; one does not see any destruction of all dharmas, internal or external, that violates the path of dependent origination; the power of dharma is complete, without cessation. 'Buddha-child! This is the sixth kind of dedication of all good roots that Bodhisattva Mahasattvas (great Bodhisattvas) follow and make firm. When Bodhisattva Mahasattvas abide in this dedication, they are constantly protected and remembered by all Buddhas, firm and unretreating, entering the profound nature of dharma, cultivating all-knowing wisdom; following the meaning of dharma, following the nature of dharma, following all firm good roots, following all perfect great vows; possessing the dharma of following and firmness, which cannot be destroyed by any vajra, and attaining freedom among all dharmas.' At that time, Bodhisattva Vajra Banner (a Bodhisattva's name), having observed the ten directions, observed the assembly, and observed the dharma realm, entered the profound meaning of words and phrases, cultivated immeasurable and vast minds, universally covered the world with great compassion, increased the seed of Buddhahood of the past, present, and future, entered the merits of all Buddhas, achieved the body of the power of freedom of all Buddhas, observed what beings delight in their hearts, according to the degree to which their good roots can mature, manifested a form body for them with the dharma nature body, and, receiving the divine power of the Buddha, spoke the following verses: 'A Bodhisattva manifests as a king, in the world's position, he is most unequaled, his blessings and majestic light surpass all, universally bringing benefits to all beings. His mind is pure and without attachment, he is free in the world, and everyone respects him, he propagates and proclaims the true dharma to teach people, universally enabling beings to obtain peace and security. He is born into a noble family and ascends to the throne, he always relies on the true teachings to turn the wheel of dharma, his nature is benevolent and without cruelty or violence, the ten directions all admire him, and all come to be transformed. His wisdom and discernment are always clear, his appearance and talents are all complete, he governs the land and none disobey, he subdues the armies of Mara and causes them all to be destroyed. He upholds the pure precepts without violation, his determination is steadfast and unshakeable, he is forever willing to remove the mind of anger and resentment, he is always happy to cultivate the dharmas of all Buddhas. Food and drink
香鬘及衣服， 車騎床褥座與燈， 菩薩悉以給濟人， 並及所餘無量種。 為利益故而行施， 令其開發廣大心， 于尊勝處及所餘， 意皆清凈生歡喜。 菩薩一切皆周給， 內外所有悉能捨， 必使其心永清凈， 不令暫爾生狹劣。 或施於頭或施眼， 或施於手或施足， 皮肉骨髓及余物， 一切皆舍心無吝。 菩薩身居大王位， 種族豪貴人中尊， 開口出舌施群生， 其心歡喜無憂戀。 以彼施舌諸功德， 迴向一切諸眾生， 普愿藉此勝因緣， 悉得如來廣長舌。 或施妻子及王位， 或施其身作僮僕， 其心清凈常歡喜， 如是一切無憂悔。 隨所樂求咸施與， 應時給濟無疲厭， 一切所有皆能散， 諸來求者普滿足。 為聞法故施其身， 修諸苦行求菩提， 復為眾生舍一切， 求無上智不退轉。 以于佛所聞正法， 自舍其身充給侍， 為欲普救諸群生， 發生無量歡喜心。 彼見世尊大導師， 能以慈心廣饒益， 是時踴躍生歡喜， 聽受如來深法味。 菩薩所有諸善根， 悉以迴向諸眾生， 普皆救護無有餘， 永使解脫常安樂。 菩薩所有諸眷屬， 色相端嚴能辯慧， 華鬘
【現代漢語翻譯】 現代漢語譯本 香花環和衣服，車乘、床褥、座位和燈具，菩薩都用來佈施給人們，以及其他無量的各種物品。 爲了利益眾生而行佈施，令他們開發廣大的心量，在尊貴之處和其他地方，心都清凈並生起歡喜。 菩薩一切都周到地給予，內外所有的一切都能捨棄，必定使他們的心永遠清凈，不讓他們暫時產生狹隘和卑劣的想法。 或者佈施頭顱，或者佈施眼睛，或者佈施手，或者佈施腳，皮肉、骨髓以及其他一切物品，都全部捨棄，心中沒有吝惜。 菩薩身居大王之位，種族豪貴，是人中的尊者，張開口伸出舌頭佈施給眾生，心中歡喜沒有憂愁和留戀。 以他佈施舌頭的這些功德，迴向給一切眾生，普遍希望憑藉這個殊勝的因緣，都能得到如來廣長的舌頭。 或者佈施妻子和王位，或者佈施自身作為奴僕，他的心清凈常常歡喜，像這樣一切都沒有憂愁和後悔。 隨他們所樂意求取的都給予，應時供給救濟，沒有疲憊和厭倦，一切所有都能散施，讓所有來求的人都得到滿足。 爲了聽聞佛法而佈施自身，修持各種苦行以求菩提（覺悟），又爲了眾生捨棄一切，求無上的智慧而不退轉。 因為在佛陀那裡聽聞正法，自己捨棄身體充當侍者，爲了普遍救度一切眾生，生起無量的歡喜心。 他們見到世尊大導師，能夠以慈悲心廣泛地饒益眾生，這時踴躍生起歡喜，聽受如來甚深的法味。 菩薩所有的一切善根，都回向給一切眾生，普遍救護沒有遺漏，永遠使他們解脫，常得安樂。 菩薩所有的眷屬，容貌端正，能言善辯，智慧超群，花環
【English Translation】 English version Fragrant garlands and clothes, carriages, bedding, seats, and lamps, Bodhisattvas give all these to people, along with countless other things. They practice giving for the benefit of beings, enabling them to develop vast minds, and in noble places and elsewhere, their minds are pure and filled with joy. Bodhisattvas provide everything thoroughly, able to give up all things both internal and external, ensuring their minds are forever pure, and not allowing them to temporarily harbor narrow or inferior thoughts. They may give their heads, or their eyes, or their hands, or their feet, their skin, flesh, bones, marrow, and all other things, they give them all away without any reluctance. Bodhisattvas, residing in the position of a great king, of noble lineage, and honored among people, open their mouths and extend their tongues to give to beings, their hearts joyful without sorrow or attachment. With the merits of giving their tongues, they dedicate them to all beings, universally hoping that through this excellent cause, all may obtain the Buddha's long and broad tongue. They may give their wives and kingdoms, or give themselves as servants, their hearts pure and always joyful, like this, they have no sorrow or regret. They give whatever is desired, providing timely relief without fatigue or weariness, able to distribute all they have, satisfying all who come seeking. For the sake of hearing the Dharma, they give their bodies, practice various austerities to seek Bodhi (enlightenment), and for the sake of beings, they give up everything, seeking supreme wisdom without regression. Having heard the true Dharma from the Buddha, they give up their bodies to serve, in order to universally save all beings, generating immeasurable joy. They see the World Honored One, the great guide, who can broadly benefit beings with compassion, at this time they leap with joy, listening to the profound taste of the Tathagata's Dharma. All the good roots of the Bodhisattvas, they dedicate to all beings, universally protecting without omission, forever liberating them, and granting them constant happiness. All the Bodhisattva's retinue, with their beautiful appearances, eloquence, and wisdom, garlands
衣服及涂香， 種種莊嚴皆具足。 此諸眷屬甚希有， 菩薩一切皆能施， 專求正覺度群生， 如是之心無暫舍。 菩薩如是諦思惟， 備行種種廣大業， 悉以迴向諸含識， 而不生於取著心。 菩薩舍彼大王位， 及以國土諸城邑， 宮殿樓閣與園林， 僮僕侍衛皆無吝。 彼于無量百千劫， 處處周行而施與， 因以教導諸群生， 悉使超升無上岸。 無量品類各差別， 十方世界來萃止， 菩薩見已心欣慶， 隨其所乏令滿足。 如三世佛所迴向， 菩薩亦修如是業， 調御人尊之所行， 悉皆隨學到彼岸。 菩薩觀察一切法， 誰為能入此法者？ 云何為入何所入？ 如是佈施心無住。 菩薩迴向善巧智， 菩薩迴向方便法， 菩薩迴向真實義， 于其法中無所著。 心不分別一切業， 亦不染著于業果， 知菩提性從緣起， 入深法界無違逆。 不于身中而有業， 亦不依止於心住， 智慧了知無業性， 以因緣故業不失。 心不妄取過去法， 亦不貪著未來事， 不于現在有所住， 了達三世悉空寂。 菩薩已到色彼岸， 受想行識亦如是， 超出世間生死流， 其心謙下常清凈。 諦觀
【現代漢語翻譯】 現代漢語譯本 衣服和涂香，各種莊嚴的裝飾都具備。 這些眷屬非常稀有，菩薩一切都能施捨。 專心尋求正覺以度化眾生，這樣的心念從不曾捨棄。 菩薩如此認真地思考，廣泛地實行各種偉大的事業。 都將功德迴向給一切有情眾生，而不產生執著的心。 菩薩捨棄那巨大的王位，以及國土和所有的城邑。 宮殿樓閣和園林，僕人和侍衛，都毫不吝惜地施捨。 他在無量百千劫中，到處周遊施行佈施。 因此教導眾生，使他們都超越到達無上的彼岸。 無量的品類各有差別，十方世界的眾生都聚集到這裡。 菩薩見到他們內心歡喜，隨他們所缺乏的給予滿足。 如同三世諸佛所迴向的，菩薩也修習這樣的事業。 調御人尊（佛的尊稱）所修行的，都全部隨學到達彼岸。 菩薩觀察一切法，誰能夠進入這法？ 如何進入？進入什麼？如此佈施，心無所住。 菩薩迴向善巧的智慧，菩薩迴向方便的法門。 菩薩迴向真實的意義，對於這些法都不執著。 心不分別一切業，也不染著于業的果報。 知道菩提的自性是因緣生起，進入深奧的法界而無所違逆。 不在身體中執著有業，也不依止於心而住。 以智慧了知業的自性是空無，因為因緣的緣故，業不會消失。 心不妄取過去的法，也不貪著未來的事。 不在現在有所停留，了達過去、現在、未來三世都是空寂的。 菩薩已經到達色的彼岸，受、想、行、識也是如此。 超越世間的生死流轉，他的心謙卑低下，常常清凈。 仔細觀察。
【English Translation】 English version Clothing and fragrant ointments, all kinds of magnificent adornments are complete. These family members are very rare, and the Bodhisattva is able to give everything. Single-mindedly seeking enlightenment to liberate all beings, such a thought is never abandoned. The Bodhisattva thinks so earnestly, extensively practicing all kinds of great deeds. All merits are dedicated to all sentient beings, without giving rise to an attachment. The Bodhisattva abandons that great kingly position, as well as the country and all the cities. Palaces, pavilions, and gardens, servants and guards, are all given away without any reluctance. In countless hundreds of thousands of kalpas (eons), he travels everywhere to give. Therefore, he teaches all beings, enabling them all to transcend and reach the unsurpassed shore. Countless categories are each different, beings from the ten directions gather here. The Bodhisattva, seeing them, rejoices in his heart, fulfilling their needs according to what they lack. Just as the Buddhas of the three times dedicate their merits, the Bodhisattva also cultivates such deeds. All that the Honored One who tames people (a title for the Buddha) practices, he follows and learns to reach the other shore. The Bodhisattva observes all dharmas (teachings), who is able to enter this dharma? How does one enter? What does one enter? Thus giving, the mind does not dwell anywhere. The Bodhisattva dedicates skillful wisdom, the Bodhisattva dedicates expedient methods. The Bodhisattva dedicates the true meaning, and is not attached to these dharmas. The mind does not discriminate all actions, nor is it attached to the results of actions. Knowing that the nature of Bodhi (enlightenment) arises from conditions, entering the profound dharma realm without contradiction. Not clinging to actions as existing in the body, nor relying on the mind to dwell. With wisdom, knowing that the nature of actions is empty, because of conditions, actions are not lost. The mind does not falsely grasp past dharmas, nor is it greedy for future events. Not dwelling in the present, understanding that the three times—past, present, and future—are all empty and still. The Bodhisattva has already reached the other shore of form, and so it is with feeling, perception, volition, and consciousness. Transcending the cycle of birth and death in the world, his mind is humble and always pure. Observing carefully.
五蘊十八界， 十二種處及己身， 於此一一求菩提， 體性畢竟不可得。 不取諸法常住相， 于斷滅相亦不著， 法性非有亦非無， 業理次第終無盡。 不于諸法有所住， 不見眾生及菩提， 十方國土三世中， 畢竟求之無可得。 若能如是觀諸法， 則如諸佛之所解， 雖求其性不可得， 菩薩所行亦不虛。 菩薩了法從緣有， 不違一切所行道， 開示解說諸業跡， 欲使眾生悉清凈。 是為智者所行道， 一切如來之所說， 隨順思惟入正義， 自然覺悟成菩提。 諸法無生亦無滅， 亦復無來無有去， 不於此死而生彼， 是人解悟諸佛法。 了達諸法真實性， 而於法性無分別， 知法無性無分別， 此人善入諸佛智。 法性遍在一切處， 一切眾生及國土， 三世悉在無有餘， 亦無形相而可得。 一切諸佛所覺了， 悉皆攝取無有餘， 雖說三世一切法， 如是等法悉非有。 如諸法性遍一切， 菩薩迴向亦復然， 如是迴向諸眾生， 常於世間無退轉。
大方廣佛華嚴經卷第二十八 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第二十九
【現代漢語翻譯】 現代漢語譯本 五蘊（色、受、想、行、識五種構成要素）和十八界（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，以及眼識、耳識、鼻識、舌識、身識、意識六識），十二處（內六處：眼、耳、鼻、舌、身、意；外六處：色、聲、香、味、觸、法）以及自身， 在這些一一之中尋求菩提（覺悟），其體性畢竟是不可得到的。 不執著于諸法（一切事物）的常住不變之相，也不執著于斷滅之相， 法的本性既非有也非無，業力因果的道理次第是無窮無盡的。 不執著于任何事物，不見眾生和菩提的存在， 在十方國土和過去、現在、未來三世之中，最終尋求也無法得到。 如果能夠這樣觀察諸法，就如同諸佛所理解的那樣， 雖然尋求其本性不可得，菩薩所行的道也不會是虛妄的。 菩薩了知諸法是因緣和合而生，不違背一切所行的道， 開示解說各種業力的痕跡，想要使一切眾生都得到清凈。 這是智者所行的道，也是一切如來（佛）所說的， 隨順思惟進入正義，自然覺悟成就菩提。 諸法沒有生起也沒有滅去，也沒有來處也沒有去處， 不是在此處死去而在彼處生起，這樣的人就理解了諸佛的教法。 通達諸法的真實本性，而對於法的本性沒有分別， 知道法沒有自性，沒有分別，這樣的人就善於進入諸佛的智慧。 法的本性遍在一切處，一切眾生和國土， 過去、現在、未來三世都包含其中，沒有遺漏，也沒有形狀可以得到。 一切諸佛所覺悟的，都完全攝取而沒有遺漏， 雖然說三世的一切法，這些法實際上都是不存在的。 如同法的本性遍及一切，菩薩的迴向也是如此， 這樣迴向給一切眾生，常常在世間不會退轉。
【English Translation】 English version The five skandhas (form, feeling, perception, mental formations, and consciousness), the eighteen realms (the six sense organs, the six sense objects, and the six consciousnesses), the twelve sense bases (the six internal sense bases and the six external sense bases), and one's own body, Seeking Bodhi (enlightenment) in each of these, their true nature is ultimately unattainable. Not clinging to the aspect of permanence in all dharmas (things), nor clinging to the aspect of annihilation, The nature of dharma is neither existent nor non-existent, the principle of karma and its sequence is endless. Not dwelling on any dharma, not seeing sentient beings or Bodhi, In the ten directions and the three periods of time (past, present, and future), ultimately seeking, nothing can be obtained. If one can observe all dharmas in this way, then it is like what all Buddhas understand, Although seeking its nature is unattainable, the path that Bodhisattvas walk is not in vain. Bodhisattvas understand that all dharmas arise from conditions, not violating any path they walk, Revealing and explaining the traces of various karmas, desiring to make all sentient beings pure. This is the path walked by the wise, and what all Tathagatas (Buddhas) have spoken, Following and contemplating to enter the true meaning, naturally awakening to achieve Bodhi. All dharmas have no birth and no death, neither coming nor going, Not dying here and being born there, such a person understands the teachings of the Buddhas. Penetrating the true nature of all dharmas, and having no discrimination about the nature of dharma, Knowing that dharma has no self-nature, no discrimination, such a person is skilled in entering the wisdom of the Buddhas. The nature of dharma pervades all places, all sentient beings and lands, The three periods of time are all included without remainder, and there is no form that can be obtained. What all Buddhas have awakened to, is completely taken in without remainder, Although speaking of all dharmas of the three periods of time, such dharmas are actually non-existent. Just as the nature of dharma pervades all, the Bodhisattva's dedication is also like this, Dedicating in this way to all sentient beings, they will always not regress in the world.
于闐國三藏實叉難陀奉 制譯
十回向品第二十五之七
「佛子！云何為菩薩摩訶薩等隨順一切眾生迴向？
「佛子！此菩薩摩訶薩隨所積集一切善根，所謂：小善根、大善根、廣善根、多善根、無量善根、種種善根、微塵數善根、阿僧祇善根、無邊際善根、不可思善根、不可量善根、佛境界善根、法境界善根、僧境界善根、善知識境界善根、一切眾生境界善根、方便善巧境界善根、修諸善心境界善根、內境界善根、外境界善根、無邊助道法境界善根、勤修一切舍善根、立勝志究竟持凈戒善根、一切舍無不受堪忍善根、常精進心無退善根、以大方便入無量三昧善根、以智慧善觀察善根、知一切眾生心行差別善根、集無邊功德善根、勤修習菩薩業行善根、普覆育一切世間善根。佛子！菩薩摩訶薩於此善根修行安住，趣入攝受，積集辦具，悟解心凈；開示發起時，得堪忍心，閉惡趣門；善攝諸根，威儀具足，遠離顛倒，正行圓滿；堪為一切諸佛法器，能作眾生福德良田；為佛所念，長佛善根，住諸佛愿，行諸佛業，心得自在，等三世佛；趣佛道場，入如來力，具佛色相，超諸世間；不樂生天，不貪富樂，不著諸行；一切善根悉以迴向，為諸眾生功德之藏；住究竟道，普覆一切，于虛妄道中拔出眾生，令
【現代漢語翻譯】 現代漢語譯本 于闐國（古國名，位於今新疆一帶）三藏（佛教經典總稱）實叉難陀（唐代高僧）奉 制譯
十回向品（《華嚴經》中一品）第二十五之七
『佛子（對菩薩的稱呼）！什麼是菩薩摩訶薩（大菩薩）等隨順一切眾生迴向（將功德迴向給眾生）？』
『佛子！這位菩薩摩訶薩隨所積集的一切善根，包括：小善根、大善根、廣善根、多善根、無量善根、種種善根、微塵數善根、阿僧祇（佛教數字單位，意為無數）善根、無邊際善根、不可思善根、不可量善根、佛境界善根、法境界善根、僧境界善根、善知識境界善根、一切眾生境界善根、方便善巧境界善根、修諸善心境界善根、內境界善根、外境界善根、無邊助道法境界善根、勤修一切舍善根、立勝志究竟持凈戒善根、一切舍無不受堪忍善根、常精進心無退善根、以大方便入無量三昧（佛教禪定）善根、以智慧善觀察善根、知一切眾生心行差別善根、集無邊功德善根、勤修習菩薩業行善根、普覆育一切世間善根。佛子！菩薩摩訶薩對於這些善根修行安住，趣入攝受，積集辦具，悟解心凈；開示發起時，得堪忍心，閉惡趣門；善攝諸根，威儀具足，遠離顛倒，正行圓滿；堪為一切諸佛法器，能作眾生福德良田；為佛所念，長佛善根，住諸佛愿，行諸佛業，心得自在，等三世佛；趣佛道場，入如來力，具佛色相，超諸世間；不樂生天，不貪富樂，不著諸行；一切善根悉以迴向，為諸眾生功德之藏；住究竟道，普覆一切，于虛妄道中拔出眾生，令』
【English Translation】 English version Translated under the Imperial Decree by Tripiṭaka (Buddhist canon) Master Śikṣānanda of Khotan (ancient kingdom in present-day Xinjiang)
Chapter 25.7 of the Ten Dedications
'Buddha-child! What is it that Bodhisattva Mahāsattvas (great Bodhisattvas) dedicate in accordance with all sentient beings?'
'Buddha-child! This Bodhisattva Mahāsattva, with all the roots of good he has accumulated, namely: small roots of good, great roots of good, vast roots of good, numerous roots of good, immeasurable roots of good, various roots of good, dust-mote-number roots of good, asaṃkhya (countless) roots of good, boundless roots of good, inconceivable roots of good, immeasurable roots of good, Buddha-realm roots of good, Dharma-realm roots of good, Sangha-realm roots of good, good-knowing-advisor-realm roots of good, all-sentient-being-realm roots of good, skillful-means-realm roots of good, cultivating-all-good-mind-realm roots of good, inner-realm roots of good, outer-realm roots of good, boundless-auxiliary-path-Dharma-realm roots of good, diligently cultivating all-giving roots of good, establishing-supreme-aspiration-ultimately-maintaining-pure-precepts roots of good, all-giving-without-not-enduring-patience roots of good, constantly-vigorous-mind-without-retreat roots of good, entering-immeasurable-samadhi (Buddhist meditation) with great skillful means roots of good, observing-well-with-wisdom roots of good, knowing-all-sentient-beings'-mind-conduct-differences roots of good, accumulating-boundless-merit roots of good, diligently-cultivating-Bodhisattva-deeds roots of good, universally-covering-and-nurturing-all-worlds roots of good. Buddha-child! The Bodhisattva Mahāsattva, in these roots of good, practices and abides, approaches and receives, accumulates and prepares, comprehends and purifies the mind; when revealing and initiating, obtains enduring patience, closes the doors to evil realms; well-collects the senses, is complete in deportment, is far from perversion, and perfects right conduct; is worthy to be a Dharma vessel for all Buddhas, can be a field of merit for sentient beings; is remembered by the Buddhas, grows the Buddhas' roots of good, abides in the Buddhas' vows, practices the Buddhas' deeds, obtains freedom of mind, is equal to the Buddhas of the three times; approaches the Buddha's place of enlightenment, enters the Tathagata's power, possesses the Buddha's physical characteristics, transcends all worlds; does not delight in being born in heavens, does not crave wealth and pleasure, does not cling to all actions; all roots of good are dedicated, as a treasury of merit for all sentient beings; abides in the ultimate path, universally covers all, extracts sentient beings from the path of delusion, and causes them to'
其安住一切善法，遍諸境界無斷無盡；開一切智菩提之門，建立智幢，嚴凈大道；普能示現一切世間，令除垢染，心善調伏，生如來家，凈佛種性；功德具足，作大福田，為世所依；安立眾生咸令清凈，常勤修習一切善根。
「佛子！菩薩摩訶薩以凈志願菩提心力修諸善根時，作是念言：『此諸善根是菩提心之所積集，是菩提心之所思惟，是菩提心之所發起，是菩提心之所志樂，是菩提心之所增益；皆為憐愍一切眾生，皆為趣求一切種智，皆為成就如來十力。』作是念時，善根增進，永不退轉。
「佛子！菩薩摩訶薩復作是念：『愿我以此善根果報，盡未來劫，修菩薩行，悉以惠施一切眾生，悉以迴向一切眾生，普遍無餘。愿令阿僧祇世界珍寶充滿，阿僧祇世界衣服充滿，阿僧祇世界妙香充滿，阿僧祇世界莊嚴具充滿，阿僧祇世界無量摩尼寶充滿，阿僧祇世界妙華充滿，阿僧祇世界上味充滿，阿僧祇世界財貨充滿，阿僧祇世界床座充滿——蓋以寶帳、敷以妙衣，阿僧祇世界種種莊嚴寶冠充滿。假使一人，盡未來劫，常來求索，以此等物而惠施之，未曾厭倦而有休息。如於一人，於一切眾生悉亦如是。』佛子！菩薩摩訶薩如是施時，無虛偽心，無希望心，無名譽心，無中悔心，無熱惱心，但發專求一切智道
【現代漢語翻譯】 現代漢語譯本：他們安住於一切善法，遍及所有境界，沒有間斷，沒有窮盡；開啟一切智慧菩提之門，建立智慧的旗幟，莊嚴清凈的大道；普遍能夠示現一切世間，使眾生去除污垢染著，內心得到很好的調伏，生於如來之家，清凈佛的種性；功德圓滿具足，成為廣大的福田，為世間所依賴；安立眾生，使他們都得到清凈，常常勤奮修習一切善根。 『佛子！菩薩摩訶薩以清凈的志願和菩提心的力量修習各種善根時，這樣想：』這些善根是菩提心所積累的，是菩提心所思惟的，是菩提心所發起的，是菩提心所志向喜樂的，是菩提心所增長的；都是爲了憐憫一切眾生，都是爲了追求一切種智（佛陀的智慧），都是爲了成就如來的十力（佛陀的十種力量）。』這樣想的時候，善根就會增長，永遠不會退轉。 『佛子！菩薩摩訶薩又這樣想：』愿我以這些善根的果報，盡未來劫，修菩薩行，全部用來佈施給一切眾生，全部用來回向給一切眾生，普遍沒有遺漏。愿阿僧祇（無數）世界充滿珍寶，阿僧祇世界充滿衣服，阿僧祇世界充滿美妙的香，阿僧祇世界充滿莊嚴的器具，阿僧祇世界充滿無量的摩尼寶，阿僧祇世界充滿美妙的花，阿僧祇世界充滿上等的美味，阿僧祇世界充滿財貨，阿僧祇世界充滿床座——覆蓋著寶帳，鋪著美妙的衣服，阿僧祇世界充滿各種莊嚴的寶冠。假使有一個人，盡未來劫，常常來求索，用這些東西來佈施給他，也不會感到厭倦而有休息。像對待一個人一樣，對待一切眾生也都是這樣。』佛子！菩薩摩訶薩這樣佈施的時候，沒有虛偽的心，沒有希望得到回報的心，沒有追求名譽的心，沒有後悔的心，沒有熱惱的心，只是發心專一地追求一切智慧之道。
【English Translation】 English version: They abide in all good dharmas, pervading all realms without interruption or end; they open the gate to all-knowing Bodhi, establish the banner of wisdom, and adorn the pure great path; they universally manifest in all worlds, enabling beings to remove defilements, their minds well-tamed, born into the family of the Tathagata, purifying the Buddha-nature; their merits are complete and perfect, becoming a great field of merit, a refuge for the world; they establish beings, making them all pure, constantly and diligently cultivating all good roots. 『Child of the Buddha! When Bodhisattva Mahasattvas cultivate various good roots with pure aspiration and the power of the Bodhi-mind, they think thus: 『These good roots are accumulated by the Bodhi-mind, are contemplated by the Bodhi-mind, are initiated by the Bodhi-mind, are aspired to and delighted in by the Bodhi-mind, are increased by the Bodhi-mind; all are for the sake of compassion for all beings, all are for the sake of seeking all-knowing wisdom (Buddha's wisdom), all are for the sake of accomplishing the ten powers of the Tathagata (Buddha's ten powers).』 When they think thus, their good roots increase and never regress. 『Child of the Buddha! Bodhisattva Mahasattvas further think thus: 『May I, with the karmic results of these good roots, throughout future kalpas, cultivate the Bodhisattva path, using all of it to give to all beings, using all of it to dedicate to all beings, universally without remainder. May asankhya (countless) worlds be filled with treasures, asankhya worlds be filled with clothing, asankhya worlds be filled with wonderful fragrances, asankhya worlds be filled with adornments, asankhya worlds be filled with immeasurable mani jewels, asankhya worlds be filled with wonderful flowers, asankhya worlds be filled with superior flavors, asankhya worlds be filled with wealth, asankhya worlds be filled with beds—covered with jeweled canopies, spread with wonderful clothing, asankhya worlds be filled with various adorned jeweled crowns. If there were one person, throughout future kalpas, constantly coming to seek, and these things were given to him, there would be no weariness or rest. Just as with one person, so it is with all beings.』 Child of the Buddha! When Bodhisattva Mahasattvas give in this way, there is no false mind, no mind of hoping for reward, no mind of seeking fame, no mind of regret, no mind of vexation, but only the mind of single-mindedly seeking the path of all-knowing wisdom.
心、一切悉舍心、哀愍眾生心、教化成熟心、皆令安住一切智智心。佛子！菩薩摩訶薩以諸善根如是迴向，盡未來劫，常行惠施。
「佛子！菩薩摩訶薩復作是念：『我為一眾生故，欲令阿僧祇世界寶象充滿，七支具足，性極調順，上立金幢，金網彌覆，種種妙寶而為莊嚴，以用佈施；愿令阿僧祇世界寶馬充滿，如龍馬王，種種眾寶莊嚴之具而嚴飾之，持用佈施；愿令阿僧祇世界妓女充滿，悉能敷奏種種妙音，持用佈施；愿令阿僧祇世界男女充滿，持用佈施；愿令阿僧祇世界己身充滿，發菩提心而用佈施；愿令阿僧祇世界己頭充滿，起不放逸心而用佈施；愿令阿僧祇世界己眼充滿，而用佈施；愿令阿僧祇世界己身血肉及以骨髓充滿其中，心無顧戀，持用佈施；愿令阿僧祇世界自在王位充滿其中，持用佈施；愿令阿僧祇世界奴僕作使充滿其中，持用佈施。』菩薩摩訶薩以如是等種種諸物，盡未來劫，安住廣大一切施心，施一眾生；如一眾生，盡眾生界一切眾生皆如是施。
「佛子！菩薩摩訶薩於一世界，盡未來劫，修菩薩行，以是等物施一眾生，如是給施一切眾生，皆令滿足；如於一世界，於盡虛空遍法界一切世界中悉亦如是，大悲普覆，終無間息，普加哀愍，隨其所須供給供養，不令施行遇緣而息，乃至
【現代漢語翻譯】 現代漢語譯本：菩薩發心，包括慈悲心、一切捨棄心、憐憫眾生心、教化成熟眾生心，以及使一切眾生安住於一切智慧的心。佛子啊！菩薩摩訶薩以這些善根如此迴向，在未來的無量劫中，常行佈施。 佛子啊！菩薩摩訶薩又這樣想：『爲了一個眾生，我願意讓無數世界充滿寶象，這些寶象七支（四肢、頭、尾）齊全，性情極其溫順，背上豎立金幢，覆蓋金網，用各種珍寶裝飾，用來佈施；我願意讓無數世界充滿寶馬，像龍馬王一樣，用各種珍寶裝飾，用來佈施；我願意讓無數世界充滿樂器，都能演奏各種美妙的音樂，用來佈施；我願意讓無數世界充滿男女，用來佈施；我願意讓無數世界充滿我的身體，發菩提心用來佈施；我願意讓無數世界充滿我的頭顱，以不放逸的心用來佈施；我願意讓無數世界充滿我的眼睛，用來佈施；我願意讓無數世界充滿我的血肉和骨髓，心中沒有絲毫留戀，用來佈施；我願意讓無數世界充滿自在王位，用來佈施；我願意讓無數世界充滿奴僕，用來佈施。』菩薩摩訶薩用這些種種物品，在未來的無量劫中，安住于廣大的佈施心，佈施給一個眾生；像對一個眾生一樣，對一切眾生都這樣佈施。 佛子啊！菩薩摩訶薩在一個世界中，在未來的無量劫中，修菩薩行，用這些物品佈施給一個眾生，像這樣佈施給一切眾生，使他們都得到滿足；像在一個世界中一樣，在遍佈虛空法界的一切世界中也都這樣，大悲心普遍覆蓋，永不間斷，普遍加以憐憫，隨眾生所需給予供給供養，不讓佈施因遇到因緣而停止，乃至
【English Translation】 English version: The Bodhisattva generates the mind of compassion, the mind of relinquishing everything, the mind of pitying all beings, the mind of teaching and maturing beings, and the mind of enabling all beings to abide in the wisdom of all-knowing. O sons of the Buddha! The Bodhisattva Mahasattva, with these roots of goodness, thus dedicates them, and throughout the endless future kalpas, constantly practices giving. O sons of the Buddha! The Bodhisattva Mahasattva further thinks: 『For the sake of one being, I wish to fill countless worlds with precious elephants, complete with seven limbs (four legs, head, and tail), extremely docile in nature, with golden banners erected on their backs, covered with golden nets, and adorned with various exquisite treasures, to be used for giving; I wish to fill countless worlds with precious horses, like the dragon horse kings, adorned with various precious ornaments, to be used for giving; I wish to fill countless worlds with musical instruments, all capable of playing various wonderful sounds, to be used for giving; I wish to fill countless worlds with men and women, to be used for giving; I wish to fill countless worlds with my own body, generating the Bodhi mind to be used for giving; I wish to fill countless worlds with my own head, with a mind of non-negligence to be used for giving; I wish to fill countless worlds with my own eyes, to be used for giving; I wish to fill countless worlds with my own flesh and blood and marrow, without any attachment in my heart, to be used for giving; I wish to fill countless worlds with sovereign king positions, to be used for giving; I wish to fill countless worlds with servants and laborers, to be used for giving.』 The Bodhisattva Mahasattva, with these various things, throughout the endless future kalpas, abides in the vast mind of giving, giving to one being; like giving to one being, he gives to all beings in the realm of beings. O sons of the Buddha! The Bodhisattva Mahasattva, in one world, throughout the endless future kalpas, practices the Bodhisattva path, using these things to give to one being, and like this, gives to all beings, enabling them all to be satisfied; like in one world, in all worlds throughout the boundless space and the Dharma realm, it is also like this, with great compassion universally covering, never ceasing, universally adding pity, providing and offering according to their needs, not allowing the practice of giving to cease due to circumstances, even until
不於一彈指頃生疲倦心。佛子！菩薩摩訶薩如是施時，生於此心，所謂：無著心、無縛心、解脫心、大力心、甚深心、善攝心、無執心、無壽者心、善調伏心、不散亂心、不妄計心、具種種寶性心、不求果報心、了達一切法心、住大回向心、善決諸義心、令一切眾生住無上智心、生大法光明心、入一切智智心。
「佛子！菩薩摩訶薩以所集善根，于唸唸中如是迴向，所謂：『愿一切眾生財寶豐足，無所乏少；愿一切眾產生就無盡大功德藏；愿一切眾生具足一切安隱快樂；愿一切眾生增長菩薩摩訶薩業；愿一切眾產生滿無量第一勝法；愿一切眾生得不退轉一切智乘；愿一切眾生普見十方一切諸佛；愿一切眾生永離世間諸惑塵垢；愿一切眾生皆得清凈平等之心；愿一切眾生離諸難處，得一切智。』
「佛子！菩薩摩訶薩如是迴向時，發歡喜心；為令一切眾生得利益安樂故；為令一切眾生得平等心故；為令一切眾生住能捨心故；為令一切眾生住一切施心故；為令一切眾生住歡喜施心故；為令一切眾生住永離貧窮施心故；為令一切眾生住一切財寶施心故；為令一切眾生住無數財寶施心故；為令一切眾生住普施、無量施、一切施心故；為令一切眾生住盡未來劫無斷施心故；為令一切眾生住一切悉舍無悔無惱施心故；
【現代漢語翻譯】 現代漢語譯本：不於一彈指頃生疲倦心。佛子！菩薩摩訶薩如此佈施時，會生起這樣的心，即：無執著的心、無束縛的心、解脫的心、強大的心、深邃的心、善於攝持的心、無所執著的心、不執著于壽命的心、善於調伏的心、不散亂的心、不妄加計較的心、具有種種珍寶般的心性、不求回報的心、明瞭一切法的心、安住于大回向的心、善於決斷各種意義的心、令一切眾生安住于無上智慧的心、生起大法光明的心、進入一切智智的心。 佛子！菩薩摩訶薩以所積累的善根，在每一個念頭中都這樣迴向，即：『愿一切眾生財寶豐足，沒有缺乏；愿一切眾產生就無盡的大功德寶藏；愿一切眾生具足一切安穩快樂；愿一切眾生增長菩薩摩訶薩的修行；愿一切眾產生就圓滿無量第一殊勝的法；愿一切眾生得到不退轉的一切智乘（指佛的智慧）；愿一切眾生普遍見到十方一切諸佛；愿一切眾生永遠脫離世間的各種迷惑塵垢；愿一切眾生都得到清凈平等的心；愿一切眾生脫離各種苦難之處，得到一切智慧。』 佛子！菩薩摩訶薩如此迴向時，會生起歡喜心；爲了讓一切眾生得到利益安樂；爲了讓一切眾生得到平等心；爲了讓一切眾生安住于能捨的心；爲了讓一切眾生安住於一切佈施的心；爲了讓一切眾生安住于歡喜佈施的心；爲了讓一切眾生安住于永遠脫離貧窮的佈施心；爲了讓一切眾生安住於一切財寶的佈施心；爲了讓一切眾生安住于無數財寶的佈施心；爲了讓一切眾生安住于普遍佈施、無量佈施、一切佈施的心；爲了讓一切眾生安住於盡未來劫不斷佈施的心；爲了讓一切眾生安住於一切都捨棄而無悔無惱的佈施心；
【English Translation】 English version: Not in the space of a finger-snap does he generate a weary mind. Son of Buddha! When a Bodhisattva-Mahasattva gives in this way, he generates this mind, namely: a mind without attachment, a mind without bondage, a mind of liberation, a mind of great power, a mind of profound depth, a mind of good retention, a mind without clinging, a mind without the notion of a life-span, a mind of good taming, a mind without distraction, a mind without false calculation, a mind possessing all kinds of jewel-like qualities, a mind not seeking reward, a mind that understands all dharmas, a mind abiding in great dedication, a mind that is good at deciding all meanings, a mind that causes all sentient beings to abide in unsurpassed wisdom, a mind that generates the great light of the Dharma, a mind that enters into all-knowing wisdom. Son of Buddha! A Bodhisattva-Mahasattva, with the roots of good he has accumulated, dedicates them in every thought in this way, namely: 『May all sentient beings be abundant in wealth and treasures, without any lack; may all sentient beings achieve an inexhaustible treasury of great merit; may all sentient beings be endowed with all peace and happiness; may all sentient beings increase the practice of a Bodhisattva-Mahasattva; may all sentient beings accomplish the immeasurable and foremost excellent Dharma; may all sentient beings attain the irreversible vehicle of all-knowing wisdom (Buddha's wisdom); may all sentient beings universally see all the Buddhas in the ten directions; may all sentient beings forever be free from all the delusions and defilements of the world; may all sentient beings attain a pure and equal mind; may all sentient beings be free from all difficult places and attain all wisdom.』 Son of Buddha! When a Bodhisattva-Mahasattva dedicates in this way, he generates a joyful mind; for the sake of causing all sentient beings to obtain benefit and happiness; for the sake of causing all sentient beings to obtain an equal mind; for the sake of causing all sentient beings to abide in a mind of giving; for the sake of causing all sentient beings to abide in a mind of all giving; for the sake of causing all sentient beings to abide in a mind of joyful giving; for the sake of causing all sentient beings to abide in a mind of giving that is forever free from poverty; for the sake of causing all sentient beings to abide in a mind of giving all wealth and treasures; for the sake of causing all sentient beings to abide in a mind of giving countless wealth and treasures; for the sake of causing all sentient beings to abide in a mind of universal giving, immeasurable giving, and all giving; for the sake of causing all sentient beings to abide in a mind of giving without interruption for the duration of future kalpas; for the sake of causing all sentient beings to abide in a mind of giving that relinquishes all without regret or vexation;
為令一切眾生住悉舍一切資生之物施心故；為令一切眾生住隨順施心故；為令一切眾生住攝取施心故；為令一切眾生住廣大施心故；為令一切眾生住舍無量莊嚴具供養施心故；為令一切眾生住無著施心故；為令一切眾生住平等施心故；為令一切眾生住如金剛極大力施心故；為令一切眾生住如日光明施心故；為令一切眾生住攝如來智施心故；為令一切眾生善根眷屬具足故；為令一切眾生善根智慧常現在前故；為令一切眾生得不可壞凈心圓滿故；為令一切眾產生就最勝清凈善根故；為令一切眾生於煩惱睡眠中得覺悟故；為令一切眾生滅除一切諸疑惑故；為令一切眾生得平等智慧凈功德故；為令一切眾生功德圓滿無能壞者故；為令一切眾生具足清凈不動三昧故；為令一切眾生住不可壞一切智智故；為令一切眾產生滿菩薩無量清凈神通行故；為令一切眾生修集無著善根故；為令一切眾生念去、來、今一切諸佛心清凈故；為令一切眾生出生清凈勝善根故；為令一切眾生滅除一切魔所作業障道法故；為令一切眾生具足無礙清凈平等功德法故；為令一切眾生以廣大心常念諸佛無懈廢故；為令一切眾生常近諸佛勤供養故；為令一切眾生廣開一切諸善根門，普能圓滿白凈法故；為令一切眾生無量心、廣大心、最勝心悉清凈故；為令一切眾
【現代漢語翻譯】 現代漢語譯本 爲了使一切眾生安住于捨棄一切生活所需之物的佈施心；爲了使一切眾生安住于隨順佈施的心；爲了使一切眾生安住于攝取佈施的心；爲了使一切眾生安住于廣大的佈施心；爲了使一切眾生安住于捨棄無量莊嚴具以供養的佈施心；爲了使一切眾生安住于無執著的佈施心；爲了使一切眾生安住于平等的佈施心；爲了使一切眾生安住于如金剛般極具力量的佈施心；爲了使一切眾生安住于如日光般光明的佈施心；爲了使一切眾生安住于攝取如來智慧的佈施心；爲了使一切眾生的善根眷屬具足；爲了使一切眾生的善根智慧常在眼前；爲了使一切眾生得到不可破壞的清凈圓滿的心；爲了使一切眾產生就最殊勝清凈的善根；爲了使一切眾生在煩惱睡眠中得以覺悟；爲了使一切眾生滅除一切疑惑；爲了使一切眾生得到平等智慧的清凈功德；爲了使一切眾生的功德圓滿而無能破壞者；爲了使一切眾生具足清凈不動的禪定；爲了使一切眾生安住于不可破壞的一切智智（佛的智慧）；爲了使一切眾產生就菩薩無量清凈神通；爲了使一切眾生修集無執著的善根；爲了使一切眾生憶念過去、現在、未來一切諸佛的心清凈；爲了使一切眾生出生清凈殊勝的善根；爲了使一切眾生滅除一切魔所作的障礙修道之法；爲了使一切眾生具足無礙清凈平等的功德法；爲了使一切眾生以廣大心常念諸佛而不懈怠；爲了使一切眾生常親近諸佛勤加供養；爲了使一切眾生廣開一切善根之門，普遍圓滿清凈之法；爲了使一切眾生無量心、廣大心、最殊勝的心都清凈；爲了使一切眾生...
【English Translation】 English version To cause all sentient beings to dwell in the mind of giving away all necessities of life; to cause all sentient beings to dwell in the mind of giving in accordance with the Dharma; to cause all sentient beings to dwell in the mind of embracing giving; to cause all sentient beings to dwell in the mind of vast giving; to cause all sentient beings to dwell in the mind of giving away immeasurable adornments as offerings; to cause all sentient beings to dwell in the mind of giving without attachment; to cause all sentient beings to dwell in the mind of equal giving; to cause all sentient beings to dwell in the mind of giving with the great power of a diamond; to cause all sentient beings to dwell in the mind of giving with the light of the sun; to cause all sentient beings to dwell in the mind of embracing the wisdom of the Tathagata (Buddha); to cause all sentient beings to have complete retinues of wholesome roots; to cause the wholesome roots and wisdom of all sentient beings to always be present; to cause all sentient beings to attain an indestructible, pure, and complete mind; to cause all sentient beings to accomplish the most supreme and pure wholesome roots; to cause all sentient beings to awaken from the sleep of afflictions; to cause all sentient beings to eliminate all doubts; to cause all sentient beings to attain the pure merit of equal wisdom; to cause the merits of all sentient beings to be complete and indestructible; to cause all sentient beings to possess pure and unmoving samadhi (meditative absorption); to cause all sentient beings to dwell in the indestructible all-knowing wisdom (Buddha's wisdom); to cause all sentient beings to accomplish the immeasurable pure spiritual powers of a Bodhisattva; to cause all sentient beings to cultivate wholesome roots without attachment; to cause all sentient beings to purify their minds by remembering all Buddhas of the past, present, and future; to cause all sentient beings to give rise to pure and supreme wholesome roots; to cause all sentient beings to eliminate all obstacles to the path created by Mara (demon); to cause all sentient beings to possess unobstructed, pure, equal meritorious qualities; to cause all sentient beings to constantly remember all Buddhas with a vast mind without laziness; to cause all sentient beings to always be close to the Buddhas and diligently make offerings; to cause all sentient beings to widely open all doors of wholesome roots, universally perfecting pure Dharma; to cause the immeasurable mind, vast mind, and most supreme mind of all sentient beings to be purified; to cause all sentient beings...
產生就清凈等施心故；為令一切眾生奉持諸佛尸波羅蜜等清凈故；為令一切眾生得大堪忍波羅蜜故；為令一切眾生住精進波羅蜜常無懈故；為令一切眾生住無量定，能起種種神通智故；為令一切眾生得知一切法無體性般若波羅蜜故；為令一切眾生圓滿無邊凈法界故；為令一切眾產生滿一切神通清凈善根故；為令一切眾生住平等行，積集善法悉圓滿故；為令一切眾生善入一切諸佛境界悉周遍故；為令一切眾生身、口、意業普清凈故；為令一切眾生善業果報普清凈故；為令一切眾生了達諸法普清凈故；為令一切眾生了達實義普清凈故；為令一切眾生修諸勝行普清凈故；為令一切眾產生就一切菩薩大愿普清凈故；為令一切眾生證得一切功德智慧普清凈故；為令一切眾產生就一切同體善根，迴向出生一切智乘普圓滿故；為令一切眾生嚴凈一切諸佛國土普圓滿故；為令一切眾生見一切佛而無所著普圓滿故；為令一切眾生具諸相好，功德莊嚴普圓滿故；為令一切眾生得六十種音聲，發言誠諦，皆可信受，百千種法而以莊嚴，如來無礙功德妙音悉圓滿故；為令一切眾產生就十力莊嚴無礙平等心故；為令一切眾生得一切佛無盡法明，一切辯才普圓滿故；為令一切眾生得無上無畏人中之雄師子吼故；為令一切眾生得一切智，轉不退轉無盡
【現代漢語翻譯】 現代漢語譯本：爲了使一切眾生以清凈的心行佈施；爲了使一切眾生奉行諸佛的尸波羅蜜（持戒）等清凈法；爲了使一切眾生獲得大堪忍波羅蜜（忍辱）；爲了使一切眾生安住于精進波羅蜜（精進），永不懈怠；爲了使一切眾生安住于無量禪定，能夠生起種種神通智慧；爲了使一切眾生了知一切法無自性的般若波羅蜜（智慧）；爲了使一切眾生圓滿無邊的清凈法界；爲了使一切眾產生就一切神通清凈的善根；爲了使一切眾生安住于平等之行，積累善法，使其圓滿；爲了使一切眾生善入一切諸佛的境界，使其周遍；爲了使一切眾生身、口、意業普遍清凈；爲了使一切眾生善業的果報普遍清凈；爲了使一切眾生了達諸法普遍清凈；爲了使一切眾生了達真實義普遍清凈；爲了使一切眾生修習各種殊勝的修行普遍清凈；爲了使一切眾產生就一切菩薩的大愿普遍清凈；爲了使一切眾生證得一切功德智慧普遍清凈；爲了使一切眾產生就一切同體的善根，迴向出生一切智乘，使其普遍圓滿；爲了使一切眾生莊嚴清凈一切諸佛的國土，使其普遍圓滿；爲了使一切眾生見到一切佛而無所執著，使其普遍圓滿；爲了使一切眾生具足各種相好，功德莊嚴，使其普遍圓滿；爲了使一切眾生獲得六十種音聲，所說誠實可信，以百千種法莊嚴，如來無礙功德的微妙音聲，使其普遍圓滿；爲了使一切眾產生就十力莊嚴的無礙平等心；爲了使一切眾生獲得一切佛無盡的法明，一切辯才，使其普遍圓滿；爲了使一切眾生獲得無上無畏的人中雄獅子吼；爲了使一切眾生獲得一切智慧，轉入不退轉的無盡境界。
【English Translation】 English version: To cause all sentient beings to give with a pure mind; to cause all sentient beings to uphold the pure practices of the Buddhas, such as Śīla-pāramitā (perfection of morality); to cause all sentient beings to attain Mahā-kṣānti-pāramitā (perfection of patience); to cause all sentient beings to abide in Vīrya-pāramitā (perfection of diligence), never slacking; to cause all sentient beings to abide in immeasurable samādhi (meditative concentration), able to generate various supernormal powers and wisdom; to cause all sentient beings to know the Prajñā-pāramitā (perfection of wisdom) of all dharmas being without inherent existence; to cause all sentient beings to perfect the boundless pure Dharma realm; to cause all sentient beings to accomplish all supernormal powers and pure roots of virtue; to cause all sentient beings to abide in equal practice, accumulating virtuous dharmas, making them complete; to cause all sentient beings to enter well into all the realms of the Buddhas, making them pervasive; to cause all sentient beings' body, speech, and mind karmas to be universally purified; to cause all sentient beings' virtuous karmic retributions to be universally purified; to cause all sentient beings to understand that all dharmas are universally pure; to cause all sentient beings to understand the true meaning is universally pure; to cause all sentient beings to cultivate all superior practices, making them universally pure; to cause all sentient beings to accomplish all the great vows of Bodhisattvas, making them universally pure; to cause all sentient beings to attain all merits and wisdom, making them universally pure; to cause all sentient beings to accomplish all the roots of virtue of the same essence, dedicating them to the birth of the all-knowing vehicle, making it universally complete; to cause all sentient beings to adorn and purify all the Buddha lands, making them universally complete; to cause all sentient beings to see all Buddhas without attachment, making it universally complete; to cause all sentient beings to possess all the marks and characteristics, adorned with merits, making it universally complete; to cause all sentient beings to obtain sixty kinds of voices, speaking truthfully and credibly, adorned with hundreds of thousands of dharmas, the wonderful sound of the Tathāgata's unobstructed merits, making it universally complete; to cause all sentient beings to accomplish the unobstructed and equal mind adorned with the ten powers; to cause all sentient beings to obtain the endless Dharma light of all Buddhas, and all eloquence, making it universally complete; to cause all sentient beings to obtain the unsurpassed and fearless lion's roar among humans; to cause all sentient beings to obtain all wisdom, turning into the irreversible and endless realm.
法輪故；為令一切眾生了一切法，開示演說普圓滿故；為令一切眾生以時修習清凈善法普圓滿故；為令一切眾產生就導師無上法寶等清凈故；為令一切眾生於一莊嚴、無量莊嚴、大莊嚴、諸佛莊嚴普圓滿故；為令一切眾生等入三世所有境界悉周遍故；為令一切眾生悉能往詣一切佛剎，聽受正法無不遍故；為令一切眾生智慧利益為世所宗與佛等故；為令一切眾生以一切智知一切法普圓滿故；為令一切眾生行不動業，得無礙果普圓滿故；為令一切眾生所有諸根鹹得神通，能知一切眾生根故；為令一切眾生得無差別平等智慧，於一相法普清凈故；為令一切眾生與理無違，一切善根悉具足故；為令一切眾生於一切菩薩自在神通悉明達故；為令一切眾生得一切佛無盡功德，若福若智悉平等故；為令一切眾生髮菩提心，解一切法平等一相無遺缺故；為令一切眾生了達正法，為世最上福德田故；為令一切眾產生就平等清凈大悲，為諸施者大力田故；為令一切眾生堅固第一無能沮壞故；為令一切眾生見必蒙益無能摧伏故；為令一切眾產生滿最勝平等心故；為令一切眾生善能了達一切諸法得大無畏故；為令一切眾生放一光明普照十方一切世界故；為令一切眾生普修一切菩薩精進行無懈退故；為令一切眾生以一行愿普滿一切諸行愿故；為令
【現代漢語翻譯】 現代漢語譯本：法輪的運轉是爲了讓一切眾生明瞭一切法，開示演說使其普遍圓滿；爲了讓一切眾生按時修習清凈的善法，使其普遍圓滿；爲了讓一切眾產生就導師無上的法寶等清凈功德；爲了讓一切眾生在一個莊嚴、無量莊嚴、大莊嚴、諸佛莊嚴中普遍圓滿；爲了讓一切眾生等同進入三世所有境界，使其周遍；爲了讓一切眾生都能前往一切佛剎，聽受正法無不周遍；爲了讓一切眾生的智慧利益為世人所尊崇，與佛相等；爲了讓一切眾生以一切智知曉一切法，使其普遍圓滿；爲了讓一切眾生行不動搖的業，得到無礙的果報，使其普遍圓滿；爲了讓一切眾生所有的諸根都獲得神通，能知曉一切眾生的根性；爲了讓一切眾生得到無差別的平等智慧，在同一相法中普遍清凈；爲了讓一切眾生與真理不相違背，一切善根都具足；爲了讓一切眾生對於一切菩薩的自在神通都明瞭通達；爲了讓一切眾生得到一切佛無盡的功德，無論是福還是智都平等；爲了讓一切眾生髮起菩提心，理解一切法平等一相，沒有遺漏；爲了讓一切眾生了達正法，成為世間最上的福德田；爲了讓一切眾產生就平等清凈的大悲心，成為施與者的大力福田；爲了讓一切眾生堅固第一，沒有能沮喪破壞的；爲了讓一切眾生見到必定蒙受利益，沒有能摧毀降伏的；爲了讓一切眾產生就圓滿最殊勝的平等心；爲了讓一切眾生善於明瞭一切諸法，得到大無畏；爲了讓一切眾生放出一道光明，普遍照耀十方一切世界；爲了讓一切眾生普遍修習一切菩薩的精進行，沒有懈怠退縮；爲了讓一切眾生以一個行愿普遍圓滿一切諸行愿；爲了讓 English version: The turning of the Dharma wheel is to enable all sentient beings to understand all dharmas, to reveal and expound them so that they are universally perfected; to enable all sentient beings to cultivate pure good dharmas in due time, so that they are universally perfected; to enable all sentient beings to achieve the pure merits of the teacher's supreme Dharma treasures, etc.; to enable all sentient beings to be universally perfected in one adornment, immeasurable adornments, great adornments, and the adornments of all Buddhas; to enable all sentient beings to equally enter all realms of the three times, so that they are pervasive; to enable all sentient beings to go to all Buddha lands, to hear and receive the true Dharma without exception; to enable the wisdom and benefits of all sentient beings to be revered by the world, equal to the Buddhas; to enable all sentient beings to know all dharmas with all-knowing wisdom, so that they are universally perfected; to enable all sentient beings to practice unwavering karma and attain unobstructed results, so that they are universally perfected; to enable all the faculties of all sentient beings to attain supernatural powers, to know the roots of all sentient beings; to enable all sentient beings to attain undifferentiated equal wisdom, to be universally pure in the one-aspect dharma; to enable all sentient beings to be in accordance with the truth, and to have all good roots complete; to enable all sentient beings to clearly understand all the free supernatural powers of all Bodhisattvas; to enable all sentient beings to attain the inexhaustible merits of all Buddhas, whether it be blessings or wisdom, to be equal; to enable all sentient beings to generate the Bodhi mind, to understand that all dharmas are equal in one aspect, without omission; to enable all sentient beings to understand the true Dharma, to become the supreme field of merit in the world; to enable all sentient beings to achieve equal and pure great compassion, to become a powerful field of merit for givers; to enable all sentient beings to be firm and foremost, without being able to be discouraged or destroyed; to enable all sentient beings to see that they will surely receive benefits, without being able to be defeated or subdued; to enable all sentient beings to achieve the most supreme and equal mind; to enable all sentient beings to be good at understanding all dharmas, to attain great fearlessness; to enable all sentient beings to emit one light, universally illuminating all worlds in the ten directions; to enable all sentient beings to universally cultivate all the diligent practices of Bodhisattvas, without laziness or retreat; to enable all sentient beings to universally fulfill all practices and vows with one vow; to enable
【English Translation】 The turning of the Dharma wheel is to enable all sentient beings to understand all dharmas, to reveal and expound them so that they are universally perfected; to enable all sentient beings to cultivate pure good dharmas in due time, so that they are universally perfected; to enable all sentient beings to achieve the pure merits of the teacher's supreme Dharma treasures, etc.; to enable all sentient beings to be universally perfected in one adornment, immeasurable adornments, great adornments, and the adornments of all Buddhas; to enable all sentient beings to equally enter all realms of the three times, so that they are pervasive; to enable all sentient beings to go to all Buddha lands, to hear and receive the true Dharma without exception; to enable the wisdom and benefits of all sentient beings to be revered by the world, equal to the Buddhas; to enable all sentient beings to know all dharmas with all-knowing wisdom, so that they are universally perfected; to enable all sentient beings to practice unwavering karma and attain unobstructed results, so that they are universally perfected; to enable all the faculties of all sentient beings to attain supernatural powers, to know the roots of all sentient beings; to enable all sentient beings to attain undifferentiated equal wisdom, to be universally pure in the one-aspect dharma; to enable all sentient beings to be in accordance with the truth, and to have all good roots complete; to enable all sentient beings to clearly understand all the free supernatural powers of all Bodhisattvas; to enable all sentient beings to attain the inexhaustible merits of all Buddhas, whether it be blessings or wisdom, to be equal; to enable all sentient beings to generate the Bodhi mind, to understand that all dharmas are equal in one aspect, without omission; to enable all sentient beings to understand the true Dharma, to become the supreme field of merit in the world; to enable all sentient beings to achieve equal and pure great compassion, to become a powerful field of merit for givers; to enable all sentient beings to be firm and foremost, without being able to be discouraged or destroyed; to enable all sentient beings to see that they will surely receive benefits, without being able to be defeated or subdued; to enable all sentient beings to achieve the most supreme and equal mind; to enable all sentient beings to be good at understanding all dharmas, to attain great fearlessness; to enable all sentient beings to emit one light, universally illuminating all worlds in the ten directions; to enable all sentient beings to universally cultivate all the diligent practices of Bodhisattvas, without laziness or retreat; to enable all sentient beings to universally fulfill all practices and vows with one vow; to enable
一切眾生以一妙音普使聞者皆得解故；為令一切眾生悉能具足一切菩薩清凈心故；為令一切眾生普得值遇諸善知識咸承事故；為令一切眾生修菩薩行，調伏眾生不休息故；為令一切眾生以妙辯才具一切音，隨機廣演無斷盡故；為令一切眾生能以一心知一切心，以一切善根等迴向故；為令一切眾生常樂積集一切善根，安立眾生於凈智故；為令一切眾生得一切智、福德智慧、清凈身故；為令一切眾生善知一切眾生善根，觀察迴向普成就故；為令一切眾生得一切智，成等正覺普圓滿故；為令一切眾生得具足神通智，於一處出興，一切諸處皆出興故；為令一切眾生得普莊嚴智，嚴凈一眾會，一切眾會皆嚴凈故；為令一切眾生於一佛國土普見一切佛國土故；為令一切眾生以一切莊嚴具、不可說莊嚴具、無量莊嚴具、無盡莊嚴具，莊嚴一切諸佛國土普周遍故；為令一切眾生於一切法悉能決了甚深義故；為令一切眾生得諸如來最上第一自在神通故；為令一切眾生得非一非異一切功德自在神通故；為令一切眾生具足一切平等善根，普為諸佛灌其頂故；為令一切眾生悉得成滿清凈智身，于諸有中最尊勝故。
「佛子！菩薩摩訶薩如是悲愍利益安樂一切眾生，咸令清凈，遠離慳嫉，受勝妙生，具大威德，生大信解，永離瞋恚及諸翳濁
【現代漢語翻譯】 現代漢語譯本 爲了讓一切眾生都能聽到一個美妙的聲音，從而理解佛法；爲了讓一切眾生都能圓滿具備一切菩薩的清凈心；爲了讓一切眾生都能普遍遇到善知識並接受教導；爲了讓一切眾生修行菩薩道，調伏眾生永不懈怠；爲了讓一切眾生擁有巧妙的辯才，具備一切音聲，能隨機說法，永不間斷；爲了讓一切眾生能以一心瞭解一切眾生的心，並將一切善根平等迴向；爲了讓一切眾生常常樂於積累一切善根，使眾生安住于清凈的智慧中；爲了讓一切眾生獲得一切智慧、福德智慧和清凈的身體；爲了讓一切眾生善於瞭解一切眾生的善根，觀察迴向，普遍成就；爲了讓一切眾生獲得一切智慧，成就無上正等正覺，圓滿一切；爲了讓一切眾生獲得具足神通的智慧，在一個地方示現，在一切地方都能示現；爲了讓一切眾生獲得普遍莊嚴的智慧，莊嚴一個法會，一切法會都得到莊嚴；爲了讓一切眾生在一個佛國土中普遍見到一切佛國土；爲了讓一切眾生用一切莊嚴具、不可說莊嚴具、無量莊嚴具、無盡莊嚴具，莊嚴一切佛國土，普遍周遍；爲了讓一切眾生對於一切法都能決斷了解其甚深含義；爲了讓一切眾生獲得諸如來最上第一的自在神通；爲了讓一切眾生獲得非一非異的一切功德自在神通；爲了讓一切眾生具足一切平等善根，普遍為諸佛灌頂；爲了讓一切眾生都能成就圓滿清凈的智慧之身，在一切有情眾生中最尊貴殊勝。 『佛子（Buddha's disciples）！菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）如此悲憫利益安樂一切眾生，使他們都清凈，遠離慳吝嫉妒，獲得殊勝的生命，具備大威德，生起大信心和理解，永遠遠離嗔恚和一切煩惱的障礙。』
【English Translation】 English version To enable all sentient beings to hear a wonderful sound, so that they may all understand the Dharma; to enable all sentient beings to fully possess the pure mind of all Bodhisattvas; to enable all sentient beings to universally encounter good teachers and receive their teachings; to enable all sentient beings to practice the Bodhisattva path, subduing sentient beings without rest; to enable all sentient beings to have skillful eloquence, possess all sounds, and expound the Dharma according to their needs, without ceasing; to enable all sentient beings to understand all minds with one mind, and to equally dedicate all good roots; to enable all sentient beings to always delight in accumulating all good roots, and to establish sentient beings in pure wisdom; to enable all sentient beings to obtain all wisdom, meritorious wisdom, and a pure body; to enable all sentient beings to be skilled in understanding the good roots of all sentient beings, observe their dedication, and universally achieve; to enable all sentient beings to obtain all wisdom, achieve supreme enlightenment, and perfect everything; to enable all sentient beings to obtain wisdom with complete supernatural powers, appearing in one place and appearing in all places; to enable all sentient beings to obtain universally adorned wisdom, adorning one assembly, and all assemblies being adorned; to enable all sentient beings to universally see all Buddha lands in one Buddha land; to enable all sentient beings to use all adornments, unspeakable adornments, immeasurable adornments, and endless adornments to adorn all Buddha lands, universally pervading; to enable all sentient beings to be able to decisively understand the profound meaning of all dharmas; to enable all sentient beings to obtain the supreme and foremost self-mastery of all Tathagatas (如來, Thus Come Ones); to enable all sentient beings to obtain the self-mastery of all merits that are neither one nor different; to enable all sentient beings to possess all equal good roots, and to be universally crowned by all Buddhas; to enable all sentient beings to achieve a complete and pure body of wisdom, and to be the most honored and supreme among all sentient beings. 『Buddha's disciples! The Bodhisattva-Mahasattva (great Bodhisattva) thus compassionately benefits and brings peace to all sentient beings, making them all pure, free from stinginess and jealousy, receiving superior lives, possessing great power and virtue, generating great faith and understanding, and forever free from anger and all obscurations.』
。其心清凈，質直柔軟，無有諂曲、迷惑、愚癡，行出離行，堅固不壞平等之心永無退轉，白凈法力具足成就，無惱無失，善巧迴向；常修正行調伏眾生，滅除一切諸不善業，修行苦行一切善根；又勸眾生令其修習，普為含識具受眾苦，以大智眼觀諸善根，知其悉以智慧為性，方便迴向一切眾生。為令一切眾生悉得安住一切清凈功德處故；為令一切眾生悉能攝受一切善根，知諸功德性及義故；為令一切眾生普凈一切諸善根故；為令一切眾生於福田境界中種諸善法心無悔故；為令一切眾生普能攝受一切眾生，一一皆令趣一切智故；為令一切眾生普攝一切所有善根，一一皆與平等迴向而相應故。又以諸善根如是迴向，所謂：『愿一切眾生究竟安隱，愿一切眾生究竟清凈，愿一切眾生究竟安樂，愿一切眾生究竟解脫，愿一切眾生究竟平等，愿一切眾生究竟了達，愿一切眾生究竟安住諸白凈法，愿一切眾生得無礙眼，愿一切眾生善調其心，愿一切眾生具足十力調伏眾生。』
「佛子！菩薩摩訶薩如是迴向時，不著業，不著報，不著身，不著物，不著剎，不著方，不著眾生，不著無眾生，不著一切法，不著無一切法。佛子！菩薩摩訶薩如是迴向時，以此善根普施世間：『愿一切眾產生滿佛智，得清凈心，智慧明瞭，內心寂
【現代漢語翻譯】 現代漢語譯本：他們的心清凈，本質正直柔軟，沒有諂媚、迷惑、愚癡，修行出離之道，堅定不移的平等心永不退轉，清凈的法力具足成就，沒有煩惱和過失，善於巧妙地迴向；常常修正自己的行為來調伏眾生，滅除一切不善的業，修行苦行和一切善根；又勸導眾生讓他們也修習，普遍爲了所有承受痛苦的眾生，用大智慧的眼睛觀察各種善根，知道它們都以智慧為本質，方便地迴向給一切眾生。爲了讓一切眾生都能安住在一切清凈功德之處；爲了讓一切眾生都能攝取一切善根，瞭解各種功德的性質和意義；爲了讓一切眾生普遍清凈一切善根；爲了讓一切眾生在福田的境界中種下各種善法而心中沒有後悔；爲了讓一切眾生普遍能夠攝受一切眾生，使每一個眾生都趨向一切智（sarvajna，佛陀的智慧）；爲了讓一切眾生普遍攝取一切所有的善根，使每一個善根都與平等迴向相應。又用各種善根這樣迴向，所謂：『愿一切眾生最終安穩，愿一切眾生最終清凈，愿一切眾生最終安樂，愿一切眾生最終解脫，愿一切眾生最終平等，愿一切眾生最終了達，愿一切眾生最終安住在各種清凈的法中，愿一切眾生得到無礙的眼睛，愿一切眾生善於調伏自己的心，愿一切眾生具足十力（dasabala，佛陀的十種力量）來調伏眾生。』 佛子！菩薩摩訶薩這樣迴向時，不執著于業，不執著于報，不執著于身體，不執著於事物，不執著于佛剎（buddhaksetra，佛的國土），不執著于方位，不執著于眾生，不執著于沒有眾生，不執著於一切法，不執著于沒有一切法。佛子！菩薩摩訶薩這樣迴向時，用這些善根普遍施予世間：『愿一切眾生圓滿佛的智慧，得到清凈的心，智慧明瞭，內心寂靜。』
【English Translation】 English version: Their minds are pure, their nature is upright and gentle, without flattery, confusion, or ignorance. They practice the path of renunciation, their steadfast and unwavering equal mind never regresses. They are fully accomplished with pure Dharma power, without affliction or fault, and are skilled in skillful dedication. They constantly correct their actions to tame sentient beings, eradicate all unwholesome karma, practice asceticism and all good roots. They also encourage sentient beings to practice, universally for all sentient beings who endure suffering. With the eye of great wisdom, they observe all good roots, knowing that they are all of the nature of wisdom, and skillfully dedicate them to all sentient beings. This is so that all sentient beings may dwell in all pure meritorious places; so that all sentient beings may gather all good roots, understanding the nature and meaning of all merits; so that all sentient beings may universally purify all good roots; so that all sentient beings may plant all good dharmas in the field of merit without regret; so that all sentient beings may universally gather all sentient beings, causing each one to approach all-knowing wisdom (sarvajna, the wisdom of the Buddha); so that all sentient beings may universally gather all good roots, each one corresponding to equal dedication. Furthermore, they dedicate all good roots in this way, saying: 『May all sentient beings ultimately be secure, may all sentient beings ultimately be pure, may all sentient beings ultimately be happy, may all sentient beings ultimately be liberated, may all sentient beings ultimately be equal, may all sentient beings ultimately understand, may all sentient beings ultimately dwell in all pure dharmas, may all sentient beings attain unobstructed eyes, may all sentient beings skillfully tame their minds, may all sentient beings possess the ten powers (dasabala, the ten powers of the Buddha) to tame sentient beings.』 『Buddha-child! When Bodhisattva Mahasattvas dedicate in this way, they do not cling to karma, do not cling to retribution, do not cling to the body, do not cling to things, do not cling to Buddha-lands (buddhaksetra, the land of the Buddha), do not cling to directions, do not cling to sentient beings, do not cling to the absence of sentient beings, do not cling to all dharmas, do not cling to the absence of all dharmas. Buddha-child! When Bodhisattva Mahasattvas dedicate in this way, they universally bestow these good roots upon the world: 『May all sentient beings fulfill the wisdom of the Buddha, attain pure minds, clear wisdom, and inner peace.』
靜，外緣不動，增長成就三世佛種。』
「佛子！菩薩摩訶薩修行如是迴向之時，超出一切，無能過者，一切世間所有言辭悉共稱讚亦不可盡；普修一切菩薩諸行，悉能往詣一切佛土，普見諸佛無所障礙；又能普見一切世界菩薩所行，以善方便，為諸眾生分別諸法甚深句義，得陀羅尼演說妙法，盡未來劫無有斷絕；為眾生故，唸唸于不可說不可說世界，猶如影像，普現其身，供養諸佛；唸唸嚴凈不可說不可說諸佛國土，悉令周遍，修行嚴凈佛剎智慧而無厭足；唸唸令不可說不可說百千億那由他眾生，清凈成就，平等滿足；于彼一切諸國土中，勤修一切諸波羅蜜，攝取眾生，成就凈業；得無礙耳，于不可說不可說諸佛世界，一一如來所轉法輪，聽聞受持，精勤修習，不生一念舍離之心；住無所得、無依止、無作、無著菩薩神通，於一剎那一彈指頃，分身普詣不可說諸佛世界，與諸菩薩等同一見。
「佛子！菩薩摩訶薩如是修習菩薩行時，尚能成滿無量不可說不可說清凈功德，憶念稱讚所不能盡，況復得成無上菩提，一切佛剎平等清凈，一切眾生平等清凈，一切身平等清凈，一切根平等清凈，一切業果平等清凈，一切眾會道場平等清凈，一切圓滿行平等清凈，一切法方便智平等清凈，一切如來諸愿迴向平等清
【現代漢語翻譯】 現代漢語譯本 『靜，外在的因緣不再動搖，增長併成就過去、現在、未來三世諸佛的種子。』
『佛子！菩薩摩訶薩在修行如此迴向的時候，超越一切，沒有誰能超過他，世間所有言辭都共同稱讚也無法窮盡；普遍修習一切菩薩的修行，都能前往一切佛土，普遍見到諸佛而沒有障礙；又能普遍見到一切世界菩薩所行的，以善巧方便，為眾生分別解說諸法甚深的語句和意義，得到陀羅尼（總持，能持一切法而不忘的智慧）演說微妙的佛法，直到未來劫都沒有斷絕；爲了眾生的緣故，唸唸在不可說不可說的世界，猶如影像一般，普遍顯現自身，供養諸佛；唸唸莊嚴清凈不可說不可說的諸佛國土，使之周遍，修行莊嚴清凈佛剎的智慧而沒有厭足；唸唸使不可說不可說的百千億那由他（極大的數量單位）眾生，清凈成就，平等圓滿；在那一切諸國土中，勤修一切諸波羅蜜（到達彼岸的方法），攝取眾生，成就清凈的業；得到無礙的耳根，在不可說不可說的諸佛世界，一一如來所轉的法輪（佛法），聽聞受持，精勤修習，不生起一念舍離之心；安住于無所得、無依止、無作、無著的菩薩神通，在一剎那或一彈指的時間裡，分身普遍前往不可說的諸佛世界，與諸菩薩等同相見。
『佛子！菩薩摩訶薩如此修習菩薩行的時候，尚且能夠成就圓滿無量不可說不可說的清凈功德，憶念稱讚都不能窮盡，何況是成就無上菩提（最高的覺悟），一切佛剎平等清凈，一切眾生平等清凈，一切身平等清凈，一切根平等清凈，一切業果平等清凈，一切眾會道場平等清凈，一切圓滿的修行平等清凈，一切法方便智慧平等清凈，一切如來的諸愿迴向平等清凈。
【English Translation】 English version 'Stillness, the external conditions do not move, increasing and accomplishing the seeds of the Buddhas of the three times.'
'Child of Buddha! When a Bodhisattva Mahasattva practices such dedication, he surpasses all, and no one can exceed him. All the words in the world, even if they all praise him together, cannot exhaust his merits. He universally cultivates all the practices of Bodhisattvas, and can go to all Buddha lands, universally seeing all Buddhas without obstruction. He can also universally see the practices of Bodhisattvas in all worlds, using skillful means to explain the profound phrases and meanings of all dharmas to sentient beings. He obtains Dharani (total retention, the wisdom to hold all dharmas without forgetting) to expound the wonderful Dharma, which will not cease until the end of future kalpas. For the sake of sentient beings, in every thought, he manifests his body universally in ineffable and ineffable worlds, like an image, making offerings to all Buddhas. In every thought, he adorns and purifies ineffable and ineffable Buddha lands, making them all-pervasive, cultivating the wisdom of adorning and purifying Buddha lands without satiety. In every thought, he causes ineffable and ineffable hundreds of thousands of billions of nayutas (a very large unit of quantity) of sentient beings to be purified and accomplished, equally and completely. In all those lands, he diligently cultivates all Paramitas (ways to reach the other shore), gathers sentient beings, and accomplishes pure karma. He obtains unobstructed ears, and in ineffable and ineffable Buddha worlds, he listens to, receives, and diligently practices the Dharma wheel (Buddha's teachings) turned by each Tathagata, without giving rise to a single thought of abandoning it. He dwells in the Bodhisattva's supernatural powers of non-attainment, non-reliance, non-action, and non-attachment. In a single moment or a snap of the fingers, he divides his body and universally goes to ineffable Buddha worlds, seeing all Bodhisattvas equally.'
'Child of Buddha! When a Bodhisattva Mahasattva cultivates the Bodhisattva path in this way, he can accomplish immeasurable and ineffable pure merits, which cannot be exhausted even by remembering and praising them. How much more so when he attains Anuttara-samyak-sambodhi (supreme enlightenment), all Buddha lands are equally pure, all sentient beings are equally pure, all bodies are equally pure, all roots are equally pure, all karmic results are equally pure, all assemblies and Bodhimandas (places of enlightenment) are equally pure, all perfect practices are equally pure, all Dharma skillful means and wisdom are equally pure, and all the vows and dedications of all Tathagatas are equally pure.'
凈，一切諸佛神通境界平等清凈。
「佛子！菩薩摩訶薩如是迴向時，得一切功德清凈歡喜法門，無量功德圓滿莊嚴。如是迴向時，眾生不違一切剎，剎不違一切眾生；剎眾生不違業，業不違剎眾生；思不違心，心不違思；思、心不違境界，境界不違思、心；業不違報，報不違業；業不違業道，業道不違業；法性不違相，法相不違性；法生不違性，法性不違生；剎平等不違眾生平等，眾生平等不違剎平等；一切眾生平等不違一切法平等，一切法平等不違一切眾生平等；離欲際平等不違一切眾生安住平等，一切眾生安住平等不違離欲際平等；過去不違未來，未來不違過去；過去、未來不違現在，現在不違過去、未來；世平等不違佛平等，佛平等不違世平等；菩薩行不違一切智，一切智不違菩薩行。
「佛子！菩薩摩訶薩如是迴向時，得業平等，得報平等，得身平等，得方便平等，得愿平等，得一切眾生平等，得一切剎平等，得一切行平等，得一切智平等，得三世諸佛平等；得承事一切諸佛，得供養一切菩薩，得種一切善根，得滿一切大愿，得教化一切眾生，得了知一切業，得承事供養一切善知識，得入一切清凈眾會道場，得通達一切正教，得成滿一切白法。
「佛子！是為菩薩摩訶薩第七等隨順一切
【現代漢語翻譯】 現代漢語譯本：清凈，一切諸佛的神通境界都是平等而清凈的。 『佛子！菩薩摩訶薩這樣迴向時，能獲得一切功德清凈歡喜的法門，無量的功德圓滿莊嚴。這樣迴向時，眾生不違背一切佛剎（佛的國土），佛剎不違背一切眾生；佛剎和眾生不違背業（行為），業不違背佛剎和眾生；思想不違背心，心不違背思想；思想和心不違背境界，境界不違背思想和心；業不違背報（果報），報不違背業；業不違背業道（行為的途徑），業道不違背業；法性（事物的本質）不違背法相（事物的現象），法相不違背法性；法的生起不違背法性，法性不違背法的生起；佛剎的平等不違背眾生的平等，眾生的平等不違背佛剎的平等；一切眾生的平等不違背一切法的平等，一切法的平等不違背一切眾生的平等；離欲的境界平等不違背一切眾生安住的平等，一切眾生安住的平等不違背離欲的境界平等；過去不違背未來，未來不違背過去；過去和未來不違背現在，現在不違背過去和未來；世間的平等不違背佛的平等，佛的平等不違背世間的平等；菩薩的修行不違背一切智慧，一切智慧不違背菩薩的修行。 『佛子！菩薩摩訶薩這樣迴向時，能獲得業的平等，獲得報的平等，獲得身的平等，獲得方便的平等，獲得愿的平等，獲得一切眾生的平等，獲得一切佛剎的平等，獲得一切行的平等，獲得一切智慧的平等，獲得三世諸佛的平等；能承事一切諸佛，能供養一切菩薩，能種一切善根，能圓滿一切大愿，能教化一切眾生，能了知一切業，能承事供養一切善知識，能進入一切清凈的眾會道場，能通達一切正教，能成就圓滿一切清凈的法。 『佛子！這就是菩薩摩訶薩第七種等隨順一切的迴向。』
【English Translation】 English version: Pure, the spiritual realms of all Buddhas are equal and pure. 'Son of Buddha! When a Bodhisattva Mahasattva makes such a dedication, they attain the Dharma gate of pure joy in all merits, and immeasurable merits of perfect adornment. When making such a dedication, sentient beings do not contradict all Buddha-lands (Buddha's realms), and Buddha-lands do not contradict all sentient beings; Buddha-lands and sentient beings do not contradict karma (actions), and karma does not contradict Buddha-lands and sentient beings; thoughts do not contradict the mind, and the mind does not contradict thoughts; thoughts and the mind do not contradict realms, and realms do not contradict thoughts and the mind; karma does not contradict retribution (consequences), and retribution does not contradict karma; karma does not contradict the path of karma (the way of action), and the path of karma does not contradict karma; the nature of Dharma (the essence of things) does not contradict the appearance of Dharma (the phenomena of things), and the appearance of Dharma does not contradict the nature of Dharma; the arising of Dharma does not contradict the nature of Dharma, and the nature of Dharma does not contradict the arising of Dharma; the equality of Buddha-lands does not contradict the equality of sentient beings, and the equality of sentient beings does not contradict the equality of Buddha-lands; the equality of all sentient beings does not contradict the equality of all Dharmas, and the equality of all Dharmas does not contradict the equality of all sentient beings; the equality of the realm of detachment does not contradict the equality of the dwelling of all sentient beings, and the equality of the dwelling of all sentient beings does not contradict the equality of the realm of detachment; the past does not contradict the future, and the future does not contradict the past; the past and the future do not contradict the present, and the present does not contradict the past and the future; the equality of the world does not contradict the equality of the Buddha, and the equality of the Buddha does not contradict the equality of the world; the practice of a Bodhisattva does not contradict all wisdom, and all wisdom does not contradict the practice of a Bodhisattva.' 'Son of Buddha! When a Bodhisattva Mahasattva makes such a dedication, they attain the equality of karma, attain the equality of retribution, attain the equality of body, attain the equality of skillful means, attain the equality of vows, attain the equality of all sentient beings, attain the equality of all Buddha-lands, attain the equality of all practices, attain the equality of all wisdom, attain the equality of the Buddhas of the three times; they are able to serve all Buddhas, able to make offerings to all Bodhisattvas, able to plant all good roots, able to fulfill all great vows, able to teach and transform all sentient beings, able to understand all karma, able to serve and make offerings to all good teachers, able to enter all pure assemblies and practice places, able to comprehend all right teachings, able to accomplish and perfect all pure Dharmas.' 'Son of Buddha! This is the seventh dedication of a Bodhisattva Mahasattva, which is in accordance with all things.'
眾生迴向。菩薩摩訶薩成就此迴向，則能摧滅一切魔怨，拔諸欲刺，得出離樂，住無二性，具大威德，救護眾生，為功德王；神足無礙，往一切剎，入寂滅處；具一切身，成菩薩行，于諸行願心得自在，分別了知一切諸法，悉能遍生一切佛剎；得無礙耳，聞一切剎所有音聲；得凈慧眼，見一切佛未嘗暫舍；於一切境界，成就善根，心無高下；於一切法，得無所得。菩薩摩訶薩以一切善根，等隨順一切眾生，如是迴向。」
爾時，金剛幢菩薩承佛神力，普觀十方而說頌言：
「菩薩所作諸功德， 微妙廣大甚深遠， 乃至一念而修行， 悉能迴向無邊際。 菩薩所有資生具， 種種豐盈無限億， 香象寶馬以駕車， 衣服珍財悉殊妙。 或以頭目並手足， 或持身肉及骨髓， 悉遍十方無量剎， 普施一切令充遍。 無量劫中所修習， 一切功德盡迴向， 為欲救度諸群生， 其心畢竟不退轉。 菩薩為度眾生故， 常修最勝迴向業， 普令三界得安樂， 悉使當成無上果。 菩薩普興平等愿， 隨其所集清凈業， 悉以回施諸群生， 如是大誓終無舍。 菩薩願力無限礙， 一切世間咸攝受， 如是迴向諸群生， 未曾暫起分別心。 普愿眾生智
【現代漢語翻譯】 現代漢語譯本 眾生迴向。菩薩摩訶薩（菩薩中的大修行者）成就這種迴向，就能摧毀一切魔障和怨恨，拔除各種慾望的刺，獲得解脫的快樂，安住于無二的真性，具備強大的威德，救護眾生，成為功德之王；擁有無礙的神通，能前往一切佛土，進入寂滅的境界；具足一切化身，成就菩薩的修行，對於各種修行和願望都能自在，分別了知一切諸法，能夠普遍化生於一切佛土；獲得無礙的聽力，能聽到一切佛土的所有聲音；獲得清凈的智慧之眼，能見到一切佛，從不曾片刻舍離；在一切境界中，成就善根，心中沒有高下之分；對於一切法，都能達到無所得的境界。菩薩摩訶薩以一切善根，平等地隨順一切眾生，這樣進行迴向。 當時，金剛幢菩薩（一位菩薩的名字）承蒙佛的神力，普遍觀察十方世界，然後說出偈頌： 菩薩所做的一切功德，微妙廣大而又深遠，乃至僅僅一念的修行，都能迴向給無邊無際的眾生。 菩薩所擁有的一切生活資具，種種豐盛，數量無限，用香象寶馬駕著車，衣服珍寶都非常殊勝。 或者用頭、眼睛、手、腳，或者用身體的血肉和骨髓，普遍施捨給十方無量佛土的一切眾生，使他們都得到滿足。 在無量劫中所修習的一切功德，都全部迴向，爲了救度一切眾生，他們的心永遠不會退轉。 菩薩爲了救度眾生，常常修習最殊勝的迴向之業，普遍使三界眾生得到安樂，使他們最終都能成就無上的佛果。 菩薩普遍發起平等的願望，隨著他們所積累的清凈業力，都回施給一切眾生，這樣的大誓願永遠不會捨棄。 菩薩的願力無限無礙，一切世間都包含在其中，這樣迴向給一切眾生，從不曾生起分別之心。 普遍希望眾生都能獲得智慧。
【English Translation】 English version Sentient beings' dedication. When a Bodhisattva Mahasattva (a great practitioner among Bodhisattvas) accomplishes this dedication, they can destroy all demonic obstacles and resentments, remove the thorns of various desires, attain the joy of liberation, abide in the non-dual true nature, possess great majestic virtue, protect sentient beings, and become the king of merit; they possess unobstructed supernatural powers, can travel to all Buddha lands, and enter the realm of quiescence; they possess all manifestations, accomplish the practice of a Bodhisattva, are free in all practices and vows, understand all dharmas, and can universally manifest in all Buddha lands; they obtain unobstructed hearing, can hear all sounds in all Buddha lands; they obtain pure wisdom eyes, can see all Buddhas without ever leaving them for a moment; in all realms, they accomplish good roots, their minds have no sense of high or low; regarding all dharmas, they attain the state of non-attainment. A Bodhisattva Mahasattva, with all good roots, equally follows all sentient beings, and dedicates in this way. At that time, Vajradhvaja Bodhisattva (a Bodhisattva's name), empowered by the Buddha's divine power, observed the ten directions and spoke in verses: All the merits that Bodhisattvas perform are subtle, vast, and profound; even a single thought of practice can be dedicated to the boundless beings. All the material possessions that Bodhisattvas have, are abundant and limitless; they use fragrant elephants and precious horses to pull their carriages, and their clothes and treasures are all extraordinary. They may use their heads, eyes, hands, and feet, or their flesh and bones, to universally give to all sentient beings in the immeasurable Buddha lands of the ten directions, so that they are all satisfied. All the merits cultivated in immeasurable kalpas are completely dedicated, and for the sake of saving all sentient beings, their minds will never regress. Bodhisattvas, for the sake of saving sentient beings, constantly cultivate the most excellent act of dedication, universally bringing peace and happiness to the beings of the three realms, and ultimately enabling them to achieve the supreme Buddhahood. Bodhisattvas universally make equal vows, and with the pure karma they have accumulated, they dedicate it to all sentient beings; they will never abandon such great vows. The power of Bodhisattvas' vows is limitless and unobstructed, and all worlds are included within them; they dedicate in this way to all sentient beings, without ever giving rise to a discriminating thought. May all sentient beings universally attain wisdom.
明瞭， 佈施持戒悉清凈， 精進修行不懈廢， 如是大誓無休息。 菩薩迴向到彼岸， 普開清凈妙法門， 智慧同於兩足尊， 分別實義得究竟。 菩薩言辭已通達， 種種智慧亦如是， 說法如理無障礙， 而於其中心不著。 常于諸法不作二， 亦復不作于不二， 於二不二並皆離， 知其悉是語言道。 知諸世間悉平等， 莫非心語一切業， 眾生幻化無有實， 所有果報從茲起。 一切世間之所有， 種種果報各不同， 莫不皆由業力成， 若滅于業彼皆盡。 菩薩觀察諸世間， 身口意業悉平等， 亦令眾生住平等， 猶如無等大聖尊。 菩薩善業悉迴向， 普令眾生色清凈， 福德方便皆具足， 同於無上調御士。 菩薩利益諸群生， 功德大海盡迴向， 愿使威光特超世， 得成雄猛大力身。 凡所修習諸功德， 愿使世間普清凈， 諸佛清凈無倫匹， 眾生清凈亦如是。 菩薩于義得善巧， 能知諸佛最勝法， 以眾善業等迴向， 愿令庶品同如來。 菩薩了知諸法空， 一切世間無所有， 無有造作及作者， 眾生業報亦不失。 諸法寂滅非寂滅， 遠離此二分別心， 知諸分別是
【現代漢語翻譯】 現代漢語譯本 明瞭佈施、持戒，一切都清凈無染， 精進修行，不懈怠荒廢，如此大愿沒有止息。 菩薩將功德迴向到彼岸（涅槃），普遍開啟清凈微妙的佛法之門， 智慧等同於兩足尊（佛陀），分辨真實的意義，達到究竟。 菩薩的言辭已經通達無礙，各種智慧也是如此， 說法如理，沒有障礙，但內心卻不執著于所說。 常常對一切法不作二元對立的分別，也不作非二元的分別， 對於二元和非二元都遠離執著，知道這一切都是語言表達的途徑。 知道世間一切都是平等的，沒有不是由心念、語言和行為所造作的， 眾生如幻化一般，沒有實體，所有的果報都由此產生。 世間所有的一切，各種果報各不相同， 沒有不是由業力造成的，如果滅盡了業，這些果報也就都消失了。 菩薩觀察世間，身、口、意三業都是平等的， 也令眾生安住于平等之中，如同無與倫比的大聖尊（佛陀）。 菩薩將所有善業都回向，普遍令眾生的色身清凈， 福德和方便都具足，等同於無上的調御士（佛陀）。 菩薩利益一切眾生，將功德如大海般全部迴向， 愿使威光特別超勝於世間，成就雄猛的大力之身。 凡所修習的一切功德，愿使世間普遍清凈， 諸佛的清凈無與倫比，眾生的清凈也應如此。 菩薩對於佛法的意義得到善巧，能夠知道諸佛最殊勝的法， 用各種善業平等迴向，愿令一切眾生都如同如來（佛陀）。 菩薩了知一切法性空，世間一切都沒有實體， 沒有造作者和被造作的事物，眾生的業報也不會消失。 諸法的寂滅不是真正的寂滅，遠離這兩種分別心， 知道一切分別都是
【English Translation】 English version Clearly understanding giving and upholding precepts, all is pure and undefiled, Diligently practicing, without laziness or negligence, such great vows have no end. The Bodhisattva dedicates merit towards the other shore (Nirvana), universally opening the pure and wondrous Dharma gate, Wisdom is equal to the Two-Footed Honored One (Buddha), discerning the true meaning, reaching the ultimate. The Bodhisattva's words are already unobstructed, and all kinds of wisdom are also like this, Speaking the Dharma according to reason, without hindrance, yet the mind does not cling to what is said. Always regarding all dharmas without making dualistic distinctions, nor making non-dualistic distinctions, Being detached from both duality and non-duality, knowing that all of these are just ways of expression. Knowing that all in the world is equal, nothing is not created by thoughts, words, and actions, Sentient beings are like illusions, without substance, and all karmic retributions arise from this. All that exists in the world, various karmic retributions are different, None are not caused by the power of karma, if karma is extinguished, these retributions will also disappear. The Bodhisattva observes the world, the three karmas of body, speech, and mind are all equal, Also causing sentient beings to abide in equality, like the incomparable Great Honored One (Buddha). The Bodhisattva dedicates all good deeds, universally making the physical forms of sentient beings pure, Merit and skillful means are all complete, equal to the unsurpassed tamer (Buddha). The Bodhisattva benefits all living beings, dedicating all merits like a vast ocean, Wishing that the majestic light surpasses the world, achieving a heroic and powerful body. All the merits that have been cultivated, wishing that the world is universally pure, The purity of all Buddhas is unparalleled, and the purity of sentient beings should also be like this. The Bodhisattva is skillful in the meaning of the Dharma, able to know the most supreme Dharma of all Buddhas, Using all good deeds to equally dedicate, wishing that all beings are like the Tathagata (Buddha). The Bodhisattva understands that all dharmas are empty, all in the world has no substance, There is no creator nor created things, and the karmic retributions of sentient beings will not be lost. The quiescence of all dharmas is not true quiescence, being detached from these two kinds of discriminating minds, Knowing that all discriminations are
世見， 入于正位分別盡。 如是真實諸佛子， 從於如來法化生， 彼能如是善迴向， 世間疑惑悉除滅。
大方廣佛華嚴經卷第二十九 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第三十
于闐國三藏實叉難陀奉 制譯
十回向品第二十五之八
「佛子！何者是菩薩摩訶薩真如相迴向？
「佛子！此菩薩摩訶薩正念明瞭，其心堅住，遠離迷惑；專意修行，深心不動；成不壞業，趣一切智，終不退轉；志求大乘，勇猛無畏；植諸德本，普安世間；生勝善根，修白凈法；大悲增長，心寶成就；常念諸佛，護持正法；于菩薩道信樂堅固，成就無量凈妙善根，勤修一切功德智慧；為調御師，生眾善法，以智方便而為迴向。菩薩爾時，慧眼普觀，所有善根無量無邊。其諸善根修集之時，若求緣、若辦具、若治凈、若趣入、若專勵、若起行、若明達、若精審、若開示，如是一切有種種門、種種境、種種相、種種事、種種分、種種行、種種名字、種種分別、種種出生、種種修習，其中所有一切善根，悉是趣向十力乘心之所建立，皆悉迴向一切種智，唯一無二。以諸善根如是迴向，所謂：『愿得圓滿無礙身業，修菩薩行；愿得清凈無礙口業，
【現代漢語翻譯】 現代漢語譯本 世俗的見解，進入正確的地位，分別的念頭就消失了。 像這樣真實的諸佛之子，從如來的教法中化生出來， 他們能夠這樣善巧地迴向，世間的疑惑全部消除。
《大方廣佛華嚴經》卷第二十九 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第三十
于闐國三藏實叉難陀（Siksananda）奉 制譯
十回向品第二十五之八
『佛子！什麼是菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）真如相迴向？』
『佛子！這位菩薩摩訶薩正念明瞭，他的心堅定安住，遠離迷惑；專心修行，內心深沉不動搖；成就不可破壞的業，趨向一切智慧，最終不會退轉；立志追求大乘（Mahayana，大乘佛教），勇猛無畏；種植各種功德根本，普遍安穩世間；生起殊勝的善根，修習清凈的法；大悲心增長，心寶成就；常常憶念諸佛，護持正法；對於菩薩道信樂堅定，成就無量清凈微妙的善根，勤奮修習一切功德智慧；作為調御師，生起各種善法，用智慧方便來回向。菩薩這時，用慧眼普遍觀察，所有善根無量無邊。這些善根修集的時候，無論是尋求因緣、準備資具、治理清凈、趨向進入、專心努力、發起行動、明白通達、精細審察、開示教導，像這樣一切都有種種門、種種境界、種種相狀、種種事情、種種部分、種種行為、種種名字、種種分別、種種出生、種種修習，其中所有一切善根，都是趣向十力乘（Dasabala-yana，佛的十力）的心所建立，都回向一切種智（Sarvajnata，一切智慧），唯一無二。用這些善根這樣迴向，所謂：『愿得到圓滿無礙的身業，修菩薩行；愿得到清凈無礙的口業，』
【English Translation】 English version Worldly views, entering the correct position, the thoughts of discrimination cease. Such are the true children of the Buddhas, born from the Dharma of the Tathagata (Thus Come One, Buddha). They are able to thus skillfully dedicate, and all the doubts of the world are extinguished.
The Avatamsaka Sutra, Scroll 29 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra
The Avatamsaka Sutra, Scroll 30
Translated by Tripiṭaka Master Śikṣānanda of Khotan under Imperial Decree
Chapter 25, Section 8: The Ten Dedications
'Buddha-child! What is the Bodhisattva-Mahasattva's (Great Bodhisattva) dedication of the aspect of Suchness?'
'Buddha-child! This Bodhisattva-Mahasattva has right mindfulness and clarity, his mind is firm and abiding, far from delusion; he is focused on practice, his deep mind is unmoving; he accomplishes indestructible karma, moves towards all wisdom, and ultimately does not regress; he is determined to seek the Mahayana (Great Vehicle), courageous and fearless; he plants the roots of all virtues, universally pacifies the world; he generates superior roots of goodness, cultivates pure Dharma; his great compassion increases, his mind-treasure is accomplished; he constantly remembers all Buddhas, protects and upholds the Right Dharma; his faith and joy in the Bodhisattva path are firm, he accomplishes immeasurable pure and wonderful roots of goodness, diligently cultivates all merits and wisdom; as a tamer, he generates all good Dharmas, and uses wisdom and skillful means to dedicate. At this time, the Bodhisattva, with his wisdom eye, universally observes that all roots of goodness are immeasurable and boundless. When these roots of goodness are cultivated, whether seeking conditions, preparing resources, purifying, moving towards entry, focusing effort, initiating action, understanding clearly, examining carefully, or opening and teaching, all of these have various doors, various realms, various aspects, various matters, various parts, various actions, various names, various discriminations, various births, and various cultivations. All the roots of goodness within them are established by the mind that moves towards the Ten Powers Vehicle (Dasabala-yana, the ten powers of a Buddha), and all are dedicated to all-knowing wisdom (Sarvajnata, omniscience), unique and without duality. With these roots of goodness, he dedicates thus: 『May I obtain perfect and unobstructed bodily karma, and practice the Bodhisattva path; may I obtain pure and unobstructed verbal karma,』
修菩薩行；愿得成就無礙意業，安住大乘；愿得圓滿無障礙心，凈修一切諸菩薩行；愿起無量廣大施心，周給無邊一切眾生；愿于諸法心得自在，演大法明，無能障蔽；愿得明達一切智處，發菩提心，普照世間；愿常正念三世諸佛，諦想如來常現在前；愿住圓滿增上志樂，遠離一切諸魔怨敵；愿得安住佛十力智，普攝眾生無有休息；愿得三昧游諸世界，而於世間無所染著；愿住諸世界無有疲厭，教化眾生恒不休息；愿起無量思慧方便，成就菩薩不思議道；愿得諸方不迷惑智，悉能分別一切世間；愿得自在神通智力，於一念中悉能嚴凈一切國土；愿得普入諸法自性，見一切世間悉皆清凈；愿得生起無差別智，於一剎中入一切剎；愿以一切剎莊嚴之事顯示一切，教化無量無邊眾生；愿於一佛剎中示無邊法界，一切佛剎悉亦如是；愿得自在大神通智，普能往詣一切佛土。』
「佛子！菩薩摩訶薩以諸善根，愿得莊嚴一切佛國，愿得周遍一切世界，愿得成就智慧觀察。如為己身如是迴向，如是而為一切眾生，所謂：『愿一切眾生永離一切地獄、畜生、閻羅王趣；愿一切眾生除滅一切障礙之業；愿一切眾生得周普心平等智慧；愿一切眾生於怨于親等心攝受，皆令安樂，智慧清凈；愿一切眾生智慧圓滿，凈光普照；愿一切眾
【現代漢語翻譯】 現代漢語譯本 修習菩薩行；愿能成就無礙的意業，安住于大乘；愿能圓滿無障礙的心，清凈地修習一切菩薩行；愿發起無量廣大的佈施之心，周遍給予無邊的一切眾生；愿對於諸法心得自在，演說大法光明，沒有任何事物能夠遮蔽；愿能明達一切智慧的所在，發起菩提心，普遍照耀世間；愿常常正念三世諸佛，真實觀想如來常常在眼前；愿安住于圓滿增上的志向和喜樂，遠離一切魔和怨敵；愿能安住于佛的十力智慧，普遍攝受眾生沒有休息；愿能以三昧遊歷諸世界，而在世間沒有絲毫染著；愿安住于諸世界沒有疲憊厭倦，教化眾生恒常不休息；愿發起無量的思慧方便，成就菩薩不可思議的道；愿能獲得在各個方向都不迷惑的智慧，能夠分別一切世間；愿能獲得自在的神通智力，在一念之間能夠莊嚴清凈一切國土；愿能普遍進入諸法的自性，見到一切世間都清凈；愿能生起無差別的智慧，在一剎那間進入一切剎土；愿以一切剎土莊嚴之事顯示一切，教化無量無邊的眾生；愿在一個佛剎中示現無邊的法界，一切佛剎也都如此；愿能獲得自在的大神通智慧，普遍能夠前往一切佛土。 『佛子！菩薩摩訶薩以各種善根，愿能莊嚴一切佛國，愿能周遍一切世界，愿能成就智慧的觀察。如同為自己這樣迴向，也這樣為一切眾生迴向，所謂：『愿一切眾生永遠脫離一切地獄、畜生、閻羅王（地獄之主）的去處；愿一切眾生消除一切障礙的業；愿一切眾生得到周遍的心和平等的智慧；愿一切眾生對於怨恨和親近的人都以平等的心攝受，都讓他們安樂，智慧清凈；愿一切眾生智慧圓滿，清凈的光芒普遍照耀；愿一切眾
【English Translation】 English version Cultivating the practices of a Bodhisattva; may I attain unimpeded mental actions, abide in the Mahayana; may I perfect an unobstructed mind, purely cultivate all Bodhisattva practices; may I generate immeasurable, vast generosity, universally giving to all boundless sentient beings; may my mind be free in all dharmas, expounding the great Dharma light, with nothing able to obscure it; may I clearly understand the place of all wisdom, generate the Bodhi mind, universally illuminating the world; may I always be mindful of the Buddhas of the three times, truly contemplating the Tathagata always present before me; may I abide in perfect, supreme aspiration and joy, far from all demons and enemies; may I abide in the ten powers of the Buddha's wisdom, universally embracing sentient beings without rest; may I travel through all worlds with samadhi, yet be without attachment in the world; may I abide in all worlds without weariness, teaching sentient beings without ceasing; may I generate immeasurable thought, wisdom, and skillful means, accomplishing the inconceivable path of a Bodhisattva; may I attain wisdom that is not confused in any direction, able to distinguish all worlds; may I attain the power of free, magical wisdom, able to adorn and purify all lands in a single thought; may I universally enter the self-nature of all dharmas, seeing all worlds as pure; may I generate non-discriminating wisdom, entering all lands in a single instant; may I display all things with the adornments of all lands, teaching immeasurable, boundless sentient beings; may I show the boundless dharma realm in one Buddha land, and all Buddha lands are likewise; may I attain the free, great magical wisdom, able to universally go to all Buddha lands. 『Buddha-child! Bodhisattva Mahasattvas, with all their roots of goodness, wish to adorn all Buddha lands, wish to pervade all worlds, wish to accomplish the observation of wisdom. Just as they dedicate merit for themselves, they also dedicate it for all sentient beings, saying: 『May all sentient beings forever be free from all hells, animal realms, and the realm of Yama (the lord of hell); may all sentient beings eliminate all karmic obstacles; may all sentient beings attain a pervasive mind and equal wisdom; may all sentient beings embrace both enemies and loved ones with an equal mind, bringing them peace and pure wisdom; may all sentient beings have perfect wisdom, with pure light universally illuminating; may all sentient
生思慧成滿，了真實義；愿一切眾生以凈志樂，趣求菩提，獲無量智；愿一切眾生普能顯示安隱住處。』佛子！菩薩摩訶薩恒以善心如是迴向，為令一切眾生遇清涼云，霔法雨故；為令一切眾生常值福田，勝境界故；為令一切眾生皆能善入菩提心藏，自護持故；為令一切眾生離諸蓋、纏，善安住故；為令一切眾生皆獲無礙神通智故；為令一切眾生得自在身，普示現故；為令一切眾產生就最勝一切種智，普興利益無空過故；為令一切眾生普攝群品，令清凈故；為令一切眾生皆能究竟一切智故；為令一切眾生心不動搖，無障礙故。
「佛子！菩薩摩訶薩見可愛樂國土、園林、草木、華果、名香、上服、珍寶、財物、諸莊嚴具，或見可樂村邑、聚落，或見帝王威德自在，或見住處離諸諠雜。見是事已，以方便智精勤修習，出生無量勝妙功德，為諸眾生勤求善法，心無放逸，廣集眾善；猶如大海，以無盡善普覆一切，為眾善法所依之處，以諸善根方便迴向而無分別；開示無量種種善根，智常觀察一切眾生，心恒憶念善根境界，以等真如平等善根迴向眾生，無有休息。菩薩爾時，以諸善根如是迴向，所謂：『愿一切眾生得諸如來可愛樂見，見法真性平等平等，無所取著，圓滿清凈；愿一切眾生見諸如來甚可愛樂，圓滿供養
【現代漢語翻譯】 現代漢語譯本：『愿一切眾生因思維智慧而成就圓滿，了悟真實之義；愿一切眾生以清凈的意願和喜樂，趨向追求菩提（覺悟），獲得無量的智慧；愿一切眾生普遍能夠顯示安穩的住處。』佛子！菩薩摩訶薩（偉大的菩薩）常常以善良的心如此迴向，是爲了讓一切眾生遇到清涼的云，降下佛法的甘霖；是爲了讓一切眾生常常遇到福田（能種福報的場所或人），殊勝的境界；是爲了讓一切眾生都能善巧地進入菩提心藏（覺悟的根本），自我守護；是爲了讓一切眾生遠離各種覆蓋和纏縛，安穩地居住；是爲了讓一切眾生都獲得無礙的神通智慧；是爲了讓一切眾生得到自在的身體，普遍示現；是爲了讓一切眾產生就最殊勝的一切種智（佛陀的智慧），普遍興起利益而沒有空過；是爲了讓一切眾生普遍攝受各種群體，使之清凈；是爲了讓一切眾生都能究竟一切智（佛陀的智慧）；是爲了讓一切眾生心不動搖，沒有障礙。 『佛子！菩薩摩訶薩見到可愛樂的國土、園林、草木、花果、名香、上等衣服、珍寶、財物、各種莊嚴的器具，或者見到可喜的村莊、聚落，或者見到帝王的威德自在，或者見到住處遠離各種喧鬧雜亂。見到這些事物后，以方便的智慧精勤修習，產生無量殊勝的功德，爲了眾生勤求善法，心中沒有懈怠，廣泛地積聚各種善行；如同大海，以無盡的善行普遍覆蓋一切，成為各種善法所依賴的地方，以各種善根方便迴向而沒有分別；開示無量種種善根，智慧常常觀察一切眾生，心中恒常憶念善根的境界，以等同真如（實相）的平等善根迴向眾生，沒有休息。菩薩那時，以各種善根如此迴向，所謂：『愿一切眾生得到諸如來（佛陀）的喜愛和樂見，見到佛法真性的平等平等，沒有執著，圓滿清凈；愿一切眾生見到諸如來非常可愛和樂，圓滿供養』
【English Translation】 English version: 『May all sentient beings achieve perfect fulfillment through the wisdom of thought, understanding the true meaning; may all sentient beings, with pure aspiration and joy, strive towards Bodhi (enlightenment), attaining immeasurable wisdom; may all sentient beings universally manifest peaceful abodes.』 O son of Buddha! The Bodhisattva Mahasattva (great Bodhisattva) constantly dedicates merit with a kind heart in this way, in order to let all sentient beings encounter cool clouds, pouring down the rain of Dharma; in order to let all sentient beings always encounter fields of merit (places or people where merit can be cultivated), and superior realms; in order to let all sentient beings skillfully enter the treasury of Bodhicitta (the root of enlightenment), protecting themselves; in order to let all sentient beings be free from all coverings and entanglements, dwelling peacefully; in order to let all sentient beings attain unobstructed supernatural wisdom; in order to let all sentient beings obtain free bodies, universally manifesting; in order to let all sentient beings achieve the most supreme omniscient wisdom (Buddha's wisdom), universally arising benefits without passing in vain; in order to let all sentient beings universally gather all groups, making them pure; in order to let all sentient beings ultimately achieve all wisdom (Buddha's wisdom); in order to let all sentient beings' minds be unwavering, without obstacles. 『O son of Buddha! The Bodhisattva Mahasattva, seeing delightful and pleasing lands, gardens, grasses, trees, flowers, fruits, fragrant scents, superior clothing, treasures, wealth, various adornments, or seeing pleasing villages, settlements, or seeing the majestic power and freedom of emperors, or seeing places of dwelling far from all clamor and confusion. Having seen these things, with skillful wisdom, diligently cultivates, giving rise to immeasurable, superior merits, for the sake of all sentient beings diligently seeking good Dharma, without laziness in their hearts, widely accumulating all good deeds; like the great ocean, with endless good deeds universally covering all, becoming the place where all good Dharmas rely, with all good roots skillfully dedicating merit without discrimination; revealing immeasurable kinds of good roots, wisdom constantly observing all sentient beings, the mind constantly remembering the realm of good roots, with good roots equal to Suchness (the true nature of reality) equally dedicating merit to sentient beings, without rest. At that time, the Bodhisattva, with all good roots, dedicates merit in this way, saying: 『May all sentient beings obtain the love and joy of seeing all Tathagatas (Buddhas), seeing the equality of the true nature of Dharma, without attachment, perfectly pure; may all sentient beings see all Tathagatas as extremely lovable and joyful, making perfect offerings』
；愿一切眾生往生一切無諸煩惱、甚可愛樂清凈佛剎；愿一切眾生得見諸佛可愛樂法；愿一切眾生常樂護持一切菩薩可愛樂行；愿一切眾生得善知識可愛樂眼，見無所礙；愿一切眾生常見一切可愛樂物，無有違逆；愿一切眾生證得一切可愛樂法而勤護持；愿一切眾生於一切佛可樂法中得凈光明；愿一切眾生修諸菩薩一切能捨可愛樂心；愿一切眾生得無所畏能說一切可愛樂法；愿一切眾生得諸菩薩極可愛樂甚深三昧；愿一切眾生得諸菩薩甚可愛樂陀羅尼門；愿一切眾生得諸菩薩甚可愛樂善觀察智；愿一切眾生能現菩薩甚可愛樂自在神通；愿一切眾生能于諸佛大眾會中說可愛樂甚深妙法；愿一切眾生能以方便開示演說甚可愛樂差別之句；愿一切眾生常能發起甚可愛樂平等大悲；愿一切眾生唸唸發起甚可愛樂大菩提心，常令諸根歡喜悅豫；愿一切眾生能入一切甚可愛樂諸如來家；愿一切眾生得可愛樂能調伏行，調伏眾生無有休息；愿一切眾生得諸菩薩甚可愛樂無盡辯才演說諸法；愿一切眾生於不可說不可說劫，住於一切可樂世界，教化眾生，心無厭倦；愿一切眾生以無量方便，普能悟入甚可愛樂諸佛法門；愿一切眾生得可愛樂無礙方便，知一切法無有根本；愿一切眾生得可愛樂離貪慾際，知一切法畢竟無二，斷一切障；愿一
【現代漢語翻譯】 現代漢語譯本：愿一切眾生往生到一切沒有煩惱、非常可愛、令人喜悅的清凈佛土；愿一切眾生得見諸佛所宣說的可愛、令人喜悅的佛法；愿一切眾生常常歡喜護持一切菩薩所修的可愛、令人喜悅的行持；愿一切眾生得到善知識（指引修行的人）的可愛、令人喜悅的慧眼，見一切事物都無所障礙；愿一切眾生常常見到一切可愛、令人喜悅的事物，沒有違逆和不順心；愿一切眾生證得一切可愛、令人喜悅的佛法，並且勤奮護持；愿一切眾生在一切佛所宣說的可愛、令人喜悅的佛法中得到清凈的光明；愿一切眾生修習菩薩的一切能夠捨棄的可愛、令人喜悅的心；愿一切眾生得到無所畏懼的辯才，能夠宣說一切可愛、令人喜悅的佛法；愿一切眾生得到諸菩薩所修的極其可愛、令人喜悅的甚深三昧（禪定）；愿一切眾生得到諸菩薩所修的極其可愛、令人喜悅的陀羅尼門（總持法門）；愿一切眾生得到諸菩薩所修的極其可愛、令人喜悅的善巧觀察智慧；愿一切眾生能夠顯現菩薩所擁有的極其可愛、令人喜悅的自在神通；愿一切眾生能夠在諸佛的大眾集會中宣說可愛、令人喜悅的甚深微妙佛法；愿一切眾生能夠以方便法門開示演說可愛、令人喜悅的各種差別語句；愿一切眾生常常能夠發起極其可愛、令人喜悅的平等大悲心；愿一切眾生唸唸發起極其可愛、令人喜悅的大菩提心（覺悟之心），常常令諸根（眼耳鼻舌身意）歡喜愉悅；愿一切眾生能夠進入一切極其可愛、令人喜悅的諸如來（佛）的家；愿一切眾生得到可愛、令人喜悅的能夠調伏的修行，調伏眾生沒有休息；愿一切眾生得到諸菩薩所擁有的極其可愛、令人喜悅的無盡辯才，演說諸法；愿一切眾生在不可說不可說的劫數中，安住於一切可愛、令人喜悅的世界，教化眾生，心中沒有厭倦；愿一切眾生以無量方便，普遍能夠領悟進入極其可愛、令人喜悅的諸佛法門；愿一切眾生得到可愛、令人喜悅的無礙方便，知道一切法沒有根本；愿一切眾生得到可愛、令人喜悅的遠離貪慾的境界，知道一切法畢竟沒有二元對立，斷除一切障礙；愿一切眾生
【English Translation】 English version: May all sentient beings be reborn in all Buddha lands that are free from afflictions, extremely lovely, and joyful; may all sentient beings see the lovely and joyful Dharma taught by all Buddhas; may all sentient beings always joyfully uphold the lovely and joyful practices of all Bodhisattvas; may all sentient beings obtain the lovely and joyful wisdom eyes of good teachers (those who guide practice), seeing all things without obstruction; may all sentient beings always see all lovely and joyful things, without opposition or displeasure; may all sentient beings realize all lovely and joyful Dharmas and diligently uphold them; may all sentient beings obtain pure light in all the lovely and joyful Dharmas taught by all Buddhas; may all sentient beings cultivate the lovely and joyful mind of renunciation of all things, which is practiced by all Bodhisattvas; may all sentient beings obtain fearless eloquence, able to proclaim all lovely and joyful Dharmas; may all sentient beings obtain the extremely lovely and joyful profound Samadhi (meditative absorption) practiced by all Bodhisattvas; may all sentient beings obtain the extremely lovely and joyful Dharani gates (total retention methods) practiced by all Bodhisattvas; may all sentient beings obtain the extremely lovely and joyful skillful observation wisdom practiced by all Bodhisattvas; may all sentient beings be able to manifest the extremely lovely and joyful unhindered supernatural powers possessed by Bodhisattvas; may all sentient beings be able to proclaim the lovely and joyful profound and wonderful Dharma in the great assemblies of all Buddhas; may all sentient beings be able to use skillful means to reveal and expound the various different statements that are lovely and joyful; may all sentient beings always be able to generate the extremely lovely and joyful great compassion of equality; may all sentient beings generate the extremely lovely and joyful great Bodhi mind (mind of enlightenment) in every moment, always causing the senses (eyes, ears, nose, tongue, body, and mind) to be joyful and delighted; may all sentient beings be able to enter all the extremely lovely and joyful homes of all Tathagatas (Buddhas); may all sentient beings obtain the lovely and joyful practice of being able to tame, taming sentient beings without rest; may all sentient beings obtain the extremely lovely and joyful inexhaustible eloquence of all Bodhisattvas, expounding all Dharmas; may all sentient beings, in inexpressible and inexpressible kalpas, dwell in all lovely and joyful worlds, teaching sentient beings, without weariness in their hearts; may all sentient beings, with immeasurable skillful means, universally be able to realize and enter the extremely lovely and joyful Dharma gates of all Buddhas; may all sentient beings obtain lovely and joyful unhindered skillful means, knowing that all Dharmas have no root; may all sentient beings obtain the lovely and joyful state of being free from greed, knowing that all Dharmas are ultimately non-dual, cutting off all obstacles; may all sentient beings
切眾生得可愛樂離貪慾際，知一切法平等真實；愿一切眾生具足成滿一切菩薩甚可愛樂無戲論法；愿一切眾生得金剛藏精進之心，成可愛樂一切智道；愿一切眾生具可愛樂無礙善根，摧伏一切煩惱怨敵；愿一切眾生得可愛樂一切智門，普於世間現成正覺。』
「佛子！菩薩摩訶薩修習如是諸善根時，得智慧明，為善知識之所攝受，如來慧日明照其心，永滅癡冥；勤修正法，入諸智業，善學智地，流佈善根，充滿法界，以智迴向；盡諸菩薩善根源底，以智深入大方便海，成就無量廣大善根。
「佛子！菩薩摩訶薩以此善根如是迴向，所謂：『不著世間，不取眾生；其心清凈，無所依止；正念諸法，離分別見；不捨一切佛自在慧，不違三世一切諸佛正迴向門；隨順一切平等正法，不壞如來真實之相，等觀三世無眾生相；善順佛道，善說於法，深了其義，入最勝地，悟真實法，智慧圓滿，信樂堅固；雖善修正業而知業性空，了一切法皆如幻化，知一切法無有自性；觀一切義及種種行，隨世言說而無所著；除滅一切執著因緣，知如實理，觀諸法性皆悉寂滅，了一切法同一實相，知諸法相不相違背；與諸菩薩而共同止，修行其道，善攝眾生，入去、來、今一切菩薩迴向之門；于諸佛法心無驚怖，以無量心令諸眾生普
【現代漢語翻譯】 現代漢語譯本：愿一切眾生都能獲得可愛和快樂，遠離貪慾的束縛，了知一切法平等而真實；愿一切眾生都能圓滿具足一切菩薩所喜愛的、沒有戲論的法；愿一切眾生都能獲得金剛般堅固的精進之心，成就令人喜愛的、通往一切智慧的道路；愿一切眾生都能具足令人喜愛的、無障礙的善根，摧伏一切煩惱怨敵；愿一切眾生都能獲得令人喜愛的一切智慧之門，普遍在世間顯現成就正覺。 佛子！菩薩摩訶薩修習這些善根時，會獲得智慧光明，被善知識所攝受，如來的智慧之日光照耀其心，永遠滅除愚癡黑暗；勤奮修習正法，進入各種智慧的行業，善於學習智慧的境界，流佈善根，充滿法界，以智慧迴向；窮盡所有菩薩善根的根源，以智慧深入廣大的方便之海，成就無量廣大的善根。 佛子！菩薩摩訶薩以這些善根如此迴向，即：『不執著世間，不執取眾生；其心清凈，無所依止；正念諸法，遠離分別見；不捨棄一切佛的自在智慧，不違背過去、現在、未來一切諸佛的正迴向之門；隨順一切平等正法，不破壞如來真實的相，平等看待過去、現在、未來三世沒有眾生之相；善於順應佛道，善於宣說佛法，深刻了解其義理，進入最殊勝的境界，領悟真實之法，智慧圓滿，信樂堅固；雖然善於修正業，但知道業的本性是空，了知一切法都如幻化，知道一切法沒有自性；觀察一切義理和種種修行，隨順世俗的言說而沒有執著；消除一切執著的因緣，知道如實的道理，觀察諸法的本性都是寂滅的，了知一切法都同一實相，知道諸法的相不相違背；與諸菩薩共同安住，修行其道，善於攝受眾生，進入過去、現在、未來一切菩薩迴向之門；對於諸佛的教法，心中沒有驚恐，以無量的心令一切眾生普遍'
【English Translation】 English version: May all beings attain what is lovely and joyful, be free from the bonds of greed, and understand that all dharmas are equal and true; may all beings fully possess all the lovely and non-conceptual dharmas of all Bodhisattvas; may all beings attain the Vajra-like heart of diligence, and achieve the lovely path to all wisdom; may all beings possess lovely and unobstructed roots of goodness, and subdue all the enemies of afflictions; may all beings attain the lovely gate of all wisdom, and universally manifest the attainment of perfect enlightenment in the world. O sons of the Buddha! When Bodhisattva Mahasattvas cultivate such roots of goodness, they attain the light of wisdom, are embraced by good teachers, and the sun of the Tathagata's wisdom illuminates their hearts, forever extinguishing the darkness of ignorance; they diligently cultivate the true Dharma, enter into various activities of wisdom, are skilled in learning the realms of wisdom, spread roots of goodness, fill the Dharma realm, and dedicate their merits with wisdom; they exhaust the source of all Bodhisattvas' roots of goodness, and with wisdom, they deeply enter the vast ocean of skillful means, achieving immeasurable and vast roots of goodness. O sons of the Buddha! Bodhisattva Mahasattvas dedicate these roots of goodness in this way, saying: 'Not attached to the world, not grasping at beings; their minds are pure, without any reliance; rightly mindful of all dharmas, free from discriminatory views; not abandoning all the Buddha's self-existent wisdom, not violating the correct dedication gates of all Buddhas of the past, present, and future; conforming to all equal and true dharmas, not destroying the true form of the Tathagata, viewing the three times as without the form of beings; skilled in following the Buddha's path, skilled in expounding the Dharma, deeply understanding its meaning, entering the most supreme realm, realizing the true Dharma, with wisdom perfected, and faith firm; although skilled in cultivating right actions, they know that the nature of actions is empty, understanding that all dharmas are like illusions, knowing that all dharmas have no self-nature; observing all meanings and various practices, following worldly speech without attachment; eliminating all causes of attachment, knowing the true principle, observing that the nature of all dharmas is quiescent, understanding that all dharmas are of one true form, knowing that the forms of dharmas do not contradict each other; dwelling together with all Bodhisattvas, cultivating their path, skilled in embracing beings, entering the dedication gates of all Bodhisattvas of the past, present, and future; in the Buddhas' teachings, their hearts are without fear, with immeasurable hearts, they cause all beings to universally'
得清凈；於十方世界不起執取我、我所心，于諸世間無所分別；於一切境界不生染著，勤修一切出世間法；于諸世間無取無依，于深妙道正見牢固，離諸妄見，了真實法。譬如真如，遍一切處，無有邊際；善根迴向亦復如是，遍一切處，無有邊際。譬如真如，真實為性；善根迴向亦復如是，了一切法真實為性。譬如真如，恒守本性，無有改變；善根迴向亦復如是，守其本性，始終不改。譬如真如，以一切法無性為性；善根迴向亦復如是，了一切法無性為性。譬如真如，無相為相；善根迴向亦復如是，了一切法無相為相。譬如真如，若有得者，終無退轉；善根迴向亦復如是，若有得者，于諸佛法，永不退轉。譬如真如，一切諸佛之所行處；善根迴向亦復如是，一切如來所行之處。譬如真如，離境界相而為境界；善根迴向亦復如是，離境界相而為三世一切諸佛圓滿境界。譬如真如，能有安立；善根迴向亦復如是，悉能安立一切眾生。譬如真如，性常隨順；善根迴向亦復如是，盡未來劫，隨順不斷。譬如真如，無能測量；善根迴向亦復如是，等虛空界，盡眾生心，無能測量。譬如真如，充滿一切；善根迴向亦復如是，一剎那中普周法界。譬如真如，常住無盡；善根迴向亦復如是，究竟無盡。譬如真如，無有比對；善根迴向亦
【現代漢語翻譯】 現代漢語譯本 獲得清凈；在十方世界不執著于『我』和『我所』的觀念，對於世間的一切事物沒有分別；對於一切境界不產生貪戀和執著，勤奮修習一切出世間的法；在世間沒有執取和依賴，對於深奧微妙的道理有堅固的正見，遠離各種虛妄的見解，明瞭真實的法。譬如真如（宇宙萬物的真實本性），遍及一切地方，沒有邊際；善根的迴向也像這樣，遍及一切地方，沒有邊際。譬如真如，以真實為本性；善根的迴向也像這樣，明瞭一切法的真實本性。譬如真如，恒常保持其本性，沒有改變；善根的迴向也像這樣，保持其本性，始終不改變。譬如真如，以一切法無自性為本性；善根的迴向也像這樣，明瞭一切法無自性為本性。譬如真如，以無相為相；善根的迴向也像這樣，明瞭一切法無相為相。譬如真如，如果有人證得，最終不會退轉；善根的迴向也像這樣，如果有人證得，對於諸佛的教法，永遠不會退轉。譬如真如，是一切諸佛所行之處；善根的迴向也像這樣，是一切如來所行之處。譬如真如，遠離境界的相而成為境界；善根的迴向也像這樣，遠離境界的相而成為三世一切諸佛圓滿的境界。譬如真如，能夠安立一切；善根的迴向也像這樣，能夠安立一切眾生。譬如真如，其本性常常隨順；善根的迴向也像這樣，直到未來劫，隨順不斷。譬如真如，無法測量；善根的迴向也像這樣，等同虛空界，窮盡眾生的心，無法測量。譬如真如，充滿一切；善根的迴向也像這樣，在一剎那間普遍周遍法界。譬如真如，常住而無盡；善根的迴向也像這樣，究竟無盡。譬如真如，沒有可以比對的；善根的迴向也像這樣
【English Translation】 English version Attaining purity; in the ten directions of the world, not clinging to the notions of 'I' and 'mine,' having no discrimination towards all things in the world; not generating attachment or clinging to any realm, diligently cultivating all transcendental dharmas; having no grasping or reliance in the world, having firm right view towards the profound and subtle path, being free from all false views, understanding the true dharma. For example, Suchness (the true nature of all things), pervades all places, without limit; the dedication of good roots is also like this, pervading all places, without limit. For example, Suchness, takes truth as its nature; the dedication of good roots is also like this, understanding the true nature of all dharmas. For example, Suchness, constantly maintains its original nature, without change; the dedication of good roots is also like this, maintaining its original nature, never changing. For example, Suchness, takes the non-self nature of all dharmas as its nature; the dedication of good roots is also like this, understanding the non-self nature of all dharmas as its nature. For example, Suchness, takes no-form as form; the dedication of good roots is also like this, understanding no-form as the form of all dharmas. For example, Suchness, if someone attains it, will ultimately not regress; the dedication of good roots is also like this, if someone attains it, will never regress from the Buddhas' teachings. For example, Suchness, is the place where all Buddhas walk; the dedication of good roots is also like this, is the place where all Tathagatas walk. For example, Suchness, is a realm that is apart from the appearance of realms; the dedication of good roots is also like this, is a realm that is apart from the appearance of realms and is the perfect realm of all Buddhas of the three times. For example, Suchness, is able to establish all things; the dedication of good roots is also like this, able to establish all sentient beings. For example, Suchness, its nature is always compliant; the dedication of good roots is also like this, until the future kalpas, compliant without ceasing. For example, Suchness, cannot be measured; the dedication of good roots is also like this, equal to the space realm, exhausting the minds of sentient beings, cannot be measured. For example, Suchness, fills all things; the dedication of good roots is also like this, universally pervades the dharma realm in an instant. For example, Suchness, is permanent and endless; the dedication of good roots is also like this, ultimately endless. For example, Suchness, has no comparison; the dedication of good roots is also like this
復如是，普能圓滿一切佛法，無有比對。譬如真如，體性堅固；善根迴向亦復如是，體性堅固，非諸惑惱之所能沮。譬如真如，不可破壞；善根迴向亦復如是，一切眾生不能損壞。譬如真如，照明為體；善根迴向亦復如是，以普照明而為其性。譬如真如，無所不在；善根迴向亦復如是，於一切處悉無不在。譬如真如，遍一切時；善根迴向亦復如是，遍一切時。譬如真如，性常清凈；善根迴向亦復如是，住於世間而體清凈。譬如真如，於法無礙；善根迴向亦復如是，周行一切而無所礙。譬如真如，為眾法眼；善根迴向亦復如是，能為一切眾生作眼。譬如真如，性無勞倦；善根迴向亦復如是，修行一切菩薩諸行恒無勞倦。譬如真如，體性甚深；善根迴向亦復如是，其性甚深。譬如真如，無有一物；善根迴向亦復如是，了知其性無有一物。譬如真如，性非出現；善根迴向亦復如是，其體微妙，難可得見。譬如真如，離眾垢翳；善根迴向亦復如是，慧眼清凈，離諸癡翳。譬如真如，性無與等；善根迴向亦復如是，成就一切諸菩薩行最上無等。譬如真如，體性寂靜；善根迴向亦復如是，善能隨順寂靜之法。譬如真如，無有根本；善根迴向亦復如是，能入一切無根本法。譬如真如，體性無邊；善根迴向亦復如是，凈諸眾生，其數無
【現代漢語翻譯】 現代漢語譯本： 再者，（善根迴向）能夠圓滿一切佛法，沒有可以比擬的。譬如真如（tathata，事物的真實本性），其體性堅固；善根迴向也像這樣，體性堅固，不會被各種煩惱所動搖。譬如真如，不可破壞；善根迴向也像這樣，一切眾生都不能損壞它。譬如真如，以照明為體性；善根迴向也像這樣，以普遍照明作為其特性。譬如真如，無所不在；善根迴向也像這樣，在一切地方都無所不在。譬如真如，遍及一切時間；善根迴向也像這樣，遍及一切時間。譬如真如，其性常清凈；善根迴向也像這樣，安住於世間而體性清凈。譬如真如，對於法沒有障礙；善根迴向也像這樣，周遍執行一切而沒有障礙。譬如真如，是眾法的眼睛；善根迴向也像這樣，能夠作為一切眾生的眼睛。譬如真如，其性沒有疲勞；善根迴向也像這樣，修行一切菩薩的各種行為，恒常沒有疲勞。譬如真如，體性非常深奧；善根迴向也像這樣，其性非常深奧。譬如真如，沒有一物；善根迴向也像這樣，了知其性沒有一物。譬如真如，其性不是顯現出來的；善根迴向也像這樣，其體微妙，難以見到。譬如真如，遠離各種垢染；善根迴向也像這樣，智慧之眼清凈，遠離各種愚癡的矇蔽。譬如真如，其性沒有可以與之相比的；善根迴向也像這樣，成就一切菩薩的修行，達到最上無等的境界。譬如真如，體性寂靜；善根迴向也像這樣，能夠很好地隨順寂靜之法。譬如真如，沒有根本；善根迴向也像這樣，能夠進入一切沒有根本的法。譬如真如，體性無邊；善根迴向也像這樣，凈化一切眾生，其數量無邊。
【English Translation】 English version: Furthermore, (the dedication of wholesome roots) is able to perfect all Buddha-dharmas, without any comparison. Just like tathata (the true nature of things), whose essence is firm; the dedication of wholesome roots is also like this, its essence is firm, and it cannot be disturbed by various afflictions. Just like tathata, which cannot be destroyed; the dedication of wholesome roots is also like this, it cannot be damaged by all sentient beings. Just like tathata, whose essence is illumination; the dedication of wholesome roots is also like this, with universal illumination as its characteristic. Just like tathata, which is omnipresent; the dedication of wholesome roots is also like this, it is omnipresent in all places. Just like tathata, which pervades all time; the dedication of wholesome roots is also like this, it pervades all time. Just like tathata, whose nature is always pure; the dedication of wholesome roots is also like this, it dwells in the world while its essence is pure. Just like tathata, which has no obstruction to the dharma; the dedication of wholesome roots is also like this, it circulates everywhere without obstruction. Just like tathata, which is the eye of all dharmas; the dedication of wholesome roots is also like this, it can serve as the eye for all sentient beings. Just like tathata, whose nature has no fatigue; the dedication of wholesome roots is also like this, in practicing all the bodhisattva's actions, it is constantly without fatigue. Just like tathata, whose essence is very profound; the dedication of wholesome roots is also like this, its essence is very profound. Just like tathata, which has no thing; the dedication of wholesome roots is also like this, it understands that its nature has no thing. Just like tathata, whose nature is not manifested; the dedication of wholesome roots is also like this, its essence is subtle and difficult to see. Just like tathata, which is free from all defilements; the dedication of wholesome roots is also like this, the eye of wisdom is pure, free from all veils of ignorance. Just like tathata, whose nature has no equal; the dedication of wholesome roots is also like this, it accomplishes all the bodhisattva's practices, reaching the highest and unequaled state. Just like tathata, whose essence is tranquil; the dedication of wholesome roots is also like this, it is able to well accord with the tranquil dharma. Just like tathata, which has no root; the dedication of wholesome roots is also like this, it is able to enter all dharmas that have no root. Just like tathata, whose essence is boundless; the dedication of wholesome roots is also like this, it purifies all sentient beings, whose number is boundless.
邊。譬如真如，體性無著；善根迴向亦復如是，畢竟遠離一切諸著。譬如真如，無有障礙；善根迴向亦復如是，除滅一切世間障礙。譬如真如，非世所行；善根迴向亦復如是，非諸世間之所能行。譬如真如，體性無住；善根迴向亦復如是，一切生死皆非所住。譬如真如，性無所作；善根迴向亦復如是，一切所作悉皆舍離。譬如真如，體性安住；善根迴向亦復如是，安住真實。譬如真如，與一切法而共相應；善根迴向亦復如是，與諸菩薩聽聞修習而共相應。譬如真如，一切法中，性常平等；善根迴向亦復如是，于諸世間修平等行。譬如真如，不離諸法；善根迴向亦復如是，盡未來際不捨世間。譬如真如，一切法中，畢竟無盡；善根迴向亦復如是，于諸眾生迴向無盡。譬如真如，與一切法無有相違；善根迴向亦復如是，不違三世一切佛法。譬如真如，普攝諸法；善根迴向亦復如是，盡攝一切眾生善根。譬如真如，與一切法同其體性；善根迴向亦復如是，與三世佛同一體性。譬如真如，與一切法不相舍離；善根迴向亦復如是，攝持一切世、出世法。譬如真如，無能映蔽；善根迴向亦復如是，一切世間無能映蔽。譬如真如，不可動搖；善根迴向亦復如是，一切魔業無能動搖。譬如真如，性無垢濁；善根迴向亦復如是，修菩薩行
【現代漢語翻譯】 現代漢語譯本 譬如真如（tathata，事物的真實本性），其體性沒有執著；善根迴向（將善行的功德迴向給他人或菩提）也同樣如此，最終遠離一切執著。譬如真如，沒有障礙；善根迴向也同樣如此，消除一切世間的障礙。譬如真如，不是世俗所能行持的；善根迴向也同樣如此，不是世間凡夫所能行持的。譬如真如，其體性沒有住處；善根迴向也同樣如此，一切生死輪迴都不是其所停留之處。譬如真如，其本性沒有造作；善根迴向也同樣如此，一切所作都完全舍離。譬如真如，其體性安住；善根迴向也同樣如此，安住于真實。譬如真如，與一切法共同相應；善根迴向也同樣如此，與諸菩薩聽聞、修習佛法共同相應。譬如真如，在一切法中，其本性恒常平等；善根迴向也同樣如此，在世間修持平等之行。譬如真如，不離一切法；善根迴向也同樣如此，盡未來際不捨棄世間。譬如真如，在一切法中，畢竟無盡；善根迴向也同樣如此，對於一切眾生迴向無盡。譬如真如，與一切法沒有相違背；善根迴向也同樣如此，不違背過去、現在、未來三世一切佛法。譬如真如，普遍攝取一切法；善根迴向也同樣如此，完全攝取一切眾生的善根。譬如真如，與一切法同其體性；善根迴向也同樣如此，與過去、現在、未來三世諸佛同一體性。譬如真如，與一切法不相舍離；善根迴向也同樣如此，攝持一切世間和出世間法。譬如真如，沒有能遮蔽它的；善根迴向也同樣如此，一切世間都不能遮蔽它。譬如真如，不可動搖；善根迴向也同樣如此，一切魔的干擾都不能動搖它。譬如真如，其本性沒有垢染；善根迴向也同樣如此，修持菩薩行。
【English Translation】 English version For example, 'tathata' (真如, the true nature of things), its essence is without attachment; the dedication of merit (善根迴向, the act of transferring the merit of good deeds to others or to enlightenment) is also like this, ultimately being far from all attachments. For example, 'tathata' has no obstacles; the dedication of merit is also like this, eliminating all worldly obstacles. For example, 'tathata' is not something that the world can practice; the dedication of merit is also like this, not something that worldly beings can practice. For example, 'tathata', its essence has no dwelling place; the dedication of merit is also like this, all cycles of birth and death are not where it dwells. For example, 'tathata', its nature has no action; the dedication of merit is also like this, all actions are completely abandoned. For example, 'tathata', its essence is at peace; the dedication of merit is also like this, abiding in truth. For example, 'tathata' is in accordance with all dharmas (法, teachings or phenomena); the dedication of merit is also like this, in accordance with all Bodhisattvas listening to and practicing the Dharma. For example, 'tathata', in all dharmas, its nature is always equal; the dedication of merit is also like this, practicing equality in the world. For example, 'tathata' is not separate from all dharmas; the dedication of merit is also like this, not abandoning the world until the end of time. For example, 'tathata', in all dharmas, is ultimately inexhaustible; the dedication of merit is also like this, the dedication to all sentient beings is inexhaustible. For example, 'tathata' is not in conflict with all dharmas; the dedication of merit is also like this, not conflicting with all the Buddha's teachings of the past, present, and future. For example, 'tathata' universally encompasses all dharmas; the dedication of merit is also like this, completely encompassing the good roots of all sentient beings. For example, 'tathata' shares the same essence with all dharmas; the dedication of merit is also like this, sharing the same essence with all Buddhas of the past, present, and future. For example, 'tathata' is not separate from all dharmas; the dedication of merit is also like this, embracing all worldly and transcendental dharmas. For example, 'tathata' cannot be obscured; the dedication of merit is also like this, not being able to be obscured by anything in the world. For example, 'tathata' is unshakeable; the dedication of merit is also like this, not being able to be shaken by any demonic activities. For example, 'tathata', its nature is without defilement; the dedication of merit is also like this, cultivating the Bodhisattva path.
無有垢濁。譬如真如，無有變易；善根迴向亦復如是，愍念眾生，心無變易。譬如真如，不可窮盡；善根迴向亦復如是，非諸世法所能窮盡。譬如真如，性常覺悟；善根迴向亦復如是，普能覺悟一切諸法。譬如真如，不可失壞；善根迴向亦復如是，于諸眾生起勝志願，永不失壞。譬如真如，能大照明；善根迴向亦復如是，以大智光照諸世間。譬如真如，不可言說；善根迴向亦復如是，一切言語所不可說。譬如真如，持諸世間；善根迴向亦復如是，能持一切菩薩諸行。譬如真如，隨世言說；善根迴向亦復如是，隨順一切智慧言說。譬如真如，遍一切法；善根迴向亦復如是，遍於十方一切佛剎，現大神通，成等正覺。譬如真如，無有分別；善根迴向亦復如是，于諸世間，無所分別。譬如真如，遍一切身；善根迴向亦復如是，遍十方剎無量身中。譬如真如，體性無生；善根迴向亦復如是，方便示生而無所生。譬如真如，無所不在；善根迴向亦復如是，十方三世諸佛土中，普現神通而無不在。譬如真如，遍在於夜；善根迴向亦復如是，於一切夜，放大光明，施作佛事。譬如真如，遍在於晝；善根迴向亦復如是，悉令一切在晝眾生，見佛神變，演不退輪，離垢清凈，無空過者。譬如真如，遍在半月及以一月；善根迴向亦復如是，
于諸世間次第時節，得善方便，於一念中知一切時。譬如真如，遍在年歲；善根迴向亦復如是，住無量劫明瞭成熟，一切諸根皆令圓滿。譬如真如，遍成壞劫；善根迴向亦復如是，住一切劫清凈無染，教化眾生咸令清凈。譬如真如，盡未來際；善根迴向亦復如是，盡未來際，修諸菩薩清凈妙行，成滿大愿無有退轉。譬如真如，遍住三世；善根迴向亦復如是，令諸眾生於一剎那見三世佛，未曾一念而有舍離。譬如真如，遍一切處；善根迴向亦復如是，超出三界，周行一切，悉得自在。譬如真如，住有無法；善根迴向亦復如是，了達一切有無之法畢竟清凈。譬如真如，體性清凈；善根迴向亦復如是，能以方便集助道法，凈治一切諸菩薩行。譬如真如，體性明潔；善根迴向亦復如是，令諸菩薩悉得三昧明潔之心。譬如真如，體性無垢；善根迴向亦復如是，遠離諸垢，滿足一切諸清凈意。譬如真如，無我、我所；善根迴向亦復如是，以無我、我所清凈之心，充滿十方諸佛國土。譬如真如，體性平等；善根迴向亦復如是，獲得平等一切智智，照了諸法，離諸癡翳。譬如真如，超諸數量；善根迴向亦復如是，與超數量一切智乘大力法藏而同止住，興遍十方一切世界廣大法雲。譬如真如，平等安住；善根迴向亦復如是，發生一切諸菩
【現代漢語翻譯】 現代漢語譯本 在所有世間次第的時節中，獲得善巧方便，在一念之間知曉一切時。譬如真如（tathata，事物的真實本性），遍在於年歲之中；善根的迴向也同樣如此，安住于無量劫中，明瞭成熟，使一切諸根都圓滿。譬如真如，遍成於成劫和壞劫；善根的迴向也同樣如此，安住於一切劫中，清凈無染，教化眾生都使他們清凈。譬如真如，窮盡未來際；善根的迴向也同樣如此，窮盡未來際，修習諸菩薩清凈微妙的行持，成就圓滿的大愿，沒有退轉。譬如真如，遍住於過去、現在、未來三世；善根的迴向也同樣如此，使眾生在一剎那間見到三世諸佛，未曾有一念舍離。譬如真如，遍一切處；善根的迴向也同樣如此，超出三界，周行一切，都得到自在。譬如真如，安住于有法和無法之中；善根的迴向也同樣如此，了達一切有和無的法，畢竟清凈。譬如真如，體性清凈；善根的迴向也同樣如此，能夠以方便集聚助道之法，清凈治理一切諸菩薩的行持。譬如真如，體性明潔；善根的迴向也同樣如此，使諸菩薩都得到三昧（samadhi，禪定）明潔的心。譬如真如，體性無垢；善根的迴向也同樣如此，遠離諸垢，滿足一切諸清凈的意願。譬如真如，無我、無我所；善根的迴向也同樣如此，以無我、無我所的清凈之心，充滿十方諸佛國土。譬如真如，體性平等；善根的迴向也同樣如此，獲得平等一切智智（sarvajna-jnana，對一切事物無礙的智慧），照了諸法，遠離一切癡暗。譬如真如，超越一切數量；善根的迴向也同樣如此，與超越數量的一切智乘（sarvajna-yana，通往一切智的乘）大力法藏同住，興起遍佈十方一切世界的廣大法雲。譬如真如，平等安住；善根的迴向也同樣如此，發生一切諸菩
【English Translation】 English version In all the successive seasons of the world, obtaining skillful means, in a single thought knowing all times. Just as tathata (the true nature of things) pervades the years; the dedication of good roots is also like this, abiding in immeasurable kalpas (eons), clearly maturing, making all faculties complete. Just as tathata pervades the kalpas of formation and destruction; the dedication of good roots is also like this, abiding in all kalpas, pure and undefiled, teaching sentient beings, making them all pure. Just as tathata exhausts the future; the dedication of good roots is also like this, exhausting the future, cultivating the pure and wonderful practices of all bodhisattvas, accomplishing the great vows without regression. Just as tathata pervades the three times of past, present, and future; the dedication of good roots is also like this, enabling sentient beings to see the Buddhas of the three times in a single moment, never having a single thought of abandoning them. Just as tathata pervades all places; the dedication of good roots is also like this, transcending the three realms, traveling everywhere, attaining complete freedom. Just as tathata abides in the existence and non-existence of dharmas; the dedication of good roots is also like this, understanding that all dharmas of existence and non-existence are ultimately pure. Just as tathata is pure in nature; the dedication of good roots is also like this, able to skillfully gather the aids to the path, purifying all the practices of the bodhisattvas. Just as tathata is clear and bright in nature; the dedication of good roots is also like this, enabling all bodhisattvas to attain the clear and bright mind of samadhi (meditative absorption). Just as tathata is immaculate in nature; the dedication of good roots is also like this, being free from all defilements, fulfilling all pure intentions. Just as tathata is without self or what belongs to self; the dedication of good roots is also like this, with a pure mind free from self and what belongs to self, filling the Buddha lands of the ten directions. Just as tathata is equal in nature; the dedication of good roots is also like this, obtaining the equal all-knowing wisdom (sarvajna-jnana), illuminating all dharmas, free from all ignorance. Just as tathata transcends all numbers; the dedication of good roots is also like this, dwelling together with the immeasurable all-knowing vehicle (sarvajna-yana), the great treasury of dharma, raising vast clouds of dharma that pervade all worlds in the ten directions. Just as tathata abides equally; the dedication of good roots is also like this, generating all the good
薩行，平等住於一切智道。譬如真如，遍住一切諸眾生界；善根迴向亦復如是，滿足無礙一切種智，于眾生界悉現在前。譬如真如，無有分別，普住一切音聲智中；善根迴向亦復如是，具足一切諸言音智，能普示現種種言音，開示眾生。譬如真如，永離世間；善根迴向亦復如是，普使眾生永出世間。譬如真如，體性廣大；善根迴向亦復如是，悉能受持去、來、今世廣大佛法，恒不忘失，勤修一切菩薩諸行。譬如真如，無有間息；善根迴向亦復如是，為欲安處一切眾生於大智地，於一切劫修菩薩行無有間息。譬如真如，體性寬廣，遍一切法；善根迴向亦復如是，凈念無礙，普攝一切寬廣法門。譬如真如，遍攝群品；善根迴向亦復如是，證得無量品類之智，修諸菩薩真實妙行。譬如真如，無所取著；善根迴向亦復如是，於一切法皆無所取，除滅一切世間取著，普令清凈。譬如真如，體性不動；善根迴向亦復如是，安住普賢圓滿行愿，畢竟不動。譬如真如，是佛境界；善根迴向亦復如是，令諸眾生滿足一切大智境界，滅煩惱境悉令清凈。譬如真如，無能制伏；善根迴向亦復如是，不為一切眾魔事業、外道邪論之所制伏。譬如真如，非是可修，非不可修；善根迴向亦復如是，舍離一切妄想取著，于修、不修無所分別。譬如真如
【現代漢語翻譯】 現代漢語譯本：薩行（菩薩的修行），平等地安住於一切智慧之道。譬如真如（事物的真實本性），遍佈於一切眾生的世界；善根的迴向也像這樣，圓滿無礙地達到一切種智（佛陀的智慧），在眾生的世界中完全顯現。譬如真如，沒有分別，普遍安住於一切音聲的智慧中；善根的迴向也像這樣，具足一切語言聲音的智慧，能夠普遍示現種種語言聲音，開示眾生。譬如真如，永遠脫離世間；善根的迴向也像這樣，普遍使眾生永遠脫離世間。譬如真如，本體廣大；善根的迴向也像這樣，能夠受持過去、現在、未來三世廣大的佛法，恒常不忘失，勤奮修習一切菩薩的修行。譬如真如，沒有間斷；善根的迴向也像這樣，爲了安置一切眾生於大智慧之地，在一切劫中修菩薩行沒有間斷。譬如真如，本體寬廣，遍及一切法；善根的迴向也像這樣，清凈的意念沒有障礙，普遍攝取一切寬廣的法門。譬如真如，普遍攝取各種類別；善根的迴向也像這樣，證得無量品類的智慧，修習各種菩薩真實微妙的修行。譬如真如，沒有執著；善根的迴向也像這樣，對於一切法都沒有執著，消除一切世間的執著，普遍使之清凈。譬如真如，本體不動；善根的迴向也像這樣，安住于普賢（菩薩名）圓滿的行愿，畢竟不動。譬如真如，是佛的境界；善根的迴向也像這樣，使眾生圓滿一切大智慧的境界，滅除煩惱的境界，使之清凈。譬如真如，沒有能夠制伏的；善根的迴向也像這樣，不被一切魔的事業、外道的邪論所制伏。譬如真如，不是可以修的，也不是不可以修的；善根的迴向也像這樣，舍離一切妄想執著，對於修與不修沒有分別。譬如真如
【English Translation】 English version: The practice of Bodhisattvas (Sā-xing), dwells equally in the path of all wisdom. Just as Suchness (Tathātā), pervades all realms of sentient beings; the dedication of wholesome roots is also like this, fulfilling without obstruction all-knowing wisdom (sarvajñāna), fully manifesting in the realms of sentient beings. Just as Suchness, is without discrimination, universally dwelling in the wisdom of all sounds; the dedication of wholesome roots is also like this, possessing all the wisdom of languages and sounds, able to universally manifest various languages and sounds, enlightening sentient beings. Just as Suchness, is forever detached from the world; the dedication of wholesome roots is also like this, universally enabling sentient beings to forever transcend the world. Just as Suchness, is vast in essence; the dedication of wholesome roots is also like this, able to uphold the vast Dharma of the Buddhas of the past, present, and future, constantly without forgetting, diligently cultivating all the practices of Bodhisattvas. Just as Suchness, is without cessation; the dedication of wholesome roots is also like this, in order to settle all sentient beings in the ground of great wisdom, cultivating the practices of Bodhisattvas throughout all kalpas without cessation. Just as Suchness, is broad in essence, pervading all dharmas; the dedication of wholesome roots is also like this, with pure mindfulness without obstruction, universally embracing all broad Dharma gates. Just as Suchness, universally embraces all categories; the dedication of wholesome roots is also like this, attaining the wisdom of immeasurable categories, cultivating the true and wondrous practices of Bodhisattvas. Just as Suchness, is without attachment; the dedication of wholesome roots is also like this, having no attachment to any dharma, eliminating all worldly attachments, universally making them pure. Just as Suchness, is unmoving in essence; the dedication of wholesome roots is also like this, abiding in the perfect vows and practices of Samantabhadra (a Bodhisattva), ultimately unmoving. Just as Suchness, is the realm of the Buddhas; the dedication of wholesome roots is also like this, enabling sentient beings to fulfill all realms of great wisdom, extinguishing the realms of afflictions, making them pure. Just as Suchness, cannot be subdued; the dedication of wholesome roots is also like this, not being subdued by the deeds of all demons or the heretical theories of external paths. Just as Suchness, is neither something to be cultivated nor something not to be cultivated; the dedication of wholesome roots is also like this, abandoning all delusive thoughts and attachments, having no discrimination between cultivation and non-cultivation. Just as Suchness
，無有退舍；善根迴向亦復如是，常見諸佛，發菩提心，大誓莊嚴，永無退舍。譬如真如，普攝一切世間言音；善根迴向亦復如是，能得一切差別言音神通智慧，普發一切種種言辭。譬如真如，於一切法無所希求；善根迴向亦復如是，令諸眾生乘普賢乘而得出離，於一切法無所貪求。譬如真如，住一切地；善根迴向亦復如是，令一切眾生舍世間地，住智慧地，以普賢行而自莊嚴。譬如真如，無有斷絕；善根迴向亦復如是，於一切法得無所畏，隨其類音，處處演說，無有斷絕。譬如真如，舍離諸漏；善根迴向亦復如是，令一切眾產生就法智，了達於法，圓滿菩提無漏功德。譬如真如，無有少法而能壞亂，令其少分非是覺悟；善根迴向亦復如是，普令開悟一切諸法，其心無量遍周法界。譬如真如，過去非始，未來非末，現在非異；善根迴向亦復如是，為一切眾生新新恒起菩提心願，普使清凈，永離生死。譬如真如，於三世中無所分別；善根迴向亦復如是，現在念念心常覺悟，過去、未來皆悉清凈。譬如真如，成就一切諸佛菩薩；善根迴向亦復如是，發起一切大愿方便，成就諸佛廣大智慧。譬如真如，究竟清凈，不與一切諸煩惱俱；善根迴向亦復如是，能滅一切眾生煩惱，圓滿一切清凈智慧。』
「佛子！菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本：沒有退縮捨棄；善根迴向也是如此，常常見到諸佛，發起菩提心（覺悟之心），以大誓願莊嚴自身，永遠沒有退縮捨棄。譬如真如（事物的真實本性），普遍攝受一切世間的語言聲音；善根迴向也是如此，能夠獲得一切差別語言聲音的神通智慧，普遍發出一切種種言辭。譬如真如，對於一切法沒有希求；善根迴向也是如此，令一切眾生乘坐普賢乘（普賢菩薩的教導）而得以出離，對於一切法沒有貪求。譬如真如，安住於一切地（修行階段）；善根迴向也是如此，令一切眾生捨棄世間地，安住于智慧地，以普賢行（普賢菩薩的修行）來莊嚴自身。譬如真如，沒有斷絕；善根迴向也是如此，對於一切法獲得無所畏懼，隨著其類別聲音，處處演說，沒有斷絕。譬如真如，舍離一切煩惱；善根迴向也是如此，令一切眾產生就法智（對佛法的智慧），了達於法，圓滿菩提（覺悟）無漏功德。譬如真如，沒有少許法能夠破壞擾亂，使其少部分不是覺悟；善根迴向也是如此，普遍令一切諸法開悟，其心無量遍佈法界。譬如真如，過去沒有開始，未來沒有終結，現在沒有差異；善根迴向也是如此，為一切眾生新新恒常生起菩提心願，普遍使其清凈，永遠脫離生死。譬如真如，在三世（過去、現在、未來）中沒有分別；善根迴向也是如此，現在念念心常覺悟，過去、未來都清凈。譬如真如，成就一切諸佛菩薩；善根迴向也是如此，發起一切大愿方便，成就諸佛廣大智慧。譬如真如，究竟清凈，不與一切煩惱同在；善根迴向也是如此，能夠滅除一切眾生煩惱，圓滿一切清凈智慧。 『佛子！菩薩摩訶薩（偉大的菩薩）
【English Translation】 English version: There is no retreat or abandonment; the dedication of good roots is also like this, constantly seeing all Buddhas, generating the Bodhi mind (mind of enlightenment), adorning oneself with great vows, and never retreating or abandoning. For example, Suchness (the true nature of things) universally encompasses all worldly languages and sounds; the dedication of good roots is also like this, able to obtain all differentiated languages and sounds, supernatural powers, and wisdom, universally uttering all kinds of words. For example, Suchness has no desire for any dharma (teachings); the dedication of good roots is also like this, enabling all sentient beings to ride the Samantabhadra Vehicle (teachings of Bodhisattva Samantabhadra) and attain liberation, having no craving for any dharma. For example, Suchness abides in all grounds (stages of practice); the dedication of good roots is also like this, enabling all sentient beings to abandon worldly grounds, abide in the ground of wisdom, and adorn themselves with the practice of Samantabhadra. For example, Suchness is without cessation; the dedication of good roots is also like this, obtaining fearlessness in all dharmas, expounding everywhere according to their respective sounds, without cessation. For example, Suchness is free from all outflows; the dedication of good roots is also like this, enabling all sentient beings to achieve Dharma wisdom (wisdom of the Dharma), understand the Dharma, and perfect the unconditioned merits of Bodhi (enlightenment). For example, Suchness has no dharma that can corrupt or disturb it, making any part of it not enlightened; the dedication of good roots is also like this, universally enlightening all dharmas, its mind immeasurable and pervading the Dharma realm. For example, Suchness has no beginning in the past, no end in the future, and no difference in the present; the dedication of good roots is also like this, constantly generating new Bodhi mind vows for all sentient beings, universally purifying them, and forever freeing them from birth and death. For example, Suchness has no distinctions in the three times (past, present, and future); the dedication of good roots is also like this, the mind is constantly enlightened in every moment of the present, and the past and future are all pure. For example, Suchness accomplishes all Buddhas and Bodhisattvas; the dedication of good roots is also like this, generating all great vows and skillful means, and accomplishing the vast wisdom of all Buddhas. For example, Suchness is ultimately pure, not associated with any afflictions; the dedication of good roots is also like this, able to extinguish all afflictions of sentient beings, and perfect all pure wisdom. 『Buddha-child! Bodhisattva Mahasattvas (great Bodhisattvas)
如是迴向時，得一切佛剎平等，普嚴凈一切世界故；得一切眾生平等，普為轉無礙法輪故；得一切菩薩平等，普出生一切智愿故；得一切諸佛平等，觀察諸佛體無二故；得一切法平等，普知諸法性無易故；得一切世間平等，以方便智善解一切語言道故；得一切菩薩行平等，隨種善根盡迴向故；得一切時平等，勤修佛事，於一切時無斷絕故；得一切業果平等，於世、出世所有善根皆無染著，咸究竟故；得一切佛自在神通平等，隨順世間現佛事故。
「佛子！是為菩薩摩訶薩第八真如相迴向。菩薩摩訶薩住此迴向，證得無量清凈法門，能為如來大師子吼，自在無畏；以善方便，教化成就無量菩薩，於一切時未曾休息；得佛無量圓滿之身，一身充遍一切世界；得佛無量圓滿音聲，一音開悟一切眾生；得佛無量圓滿之力，一毛孔中普能容納一切國土；得佛無量圓滿神通，置諸眾生於一塵中；得佛無量圓滿解脫，於一眾生身示現一切諸佛境界，成等正覺；得佛無量圓滿三昧，一三昧中普能示現一切三昧；得佛無量圓滿辯才，說一句法，窮未來際而不可盡，悉除一切眾生疑惑；得佛無量圓滿眾生，具佛十力，盡眾生界示成正覺。佛子！是為菩薩摩訶薩以一切善根順真如相迴向。」
爾時，金剛幢菩薩承佛威力，普觀十
【現代漢語翻譯】 現代漢語譯本 如此迴向時，能獲得一切佛剎（佛所居住的國土）的平等，普遍莊嚴清凈一切世界；能獲得一切眾生的平等，普遍為他們轉動無礙的法輪（佛法的教義）；能獲得一切菩薩的平等，普遍生起一切智慧的願望；能獲得一切諸佛的平等，觀察諸佛的本體沒有差別；能獲得一切法的平等，普遍知曉諸法的本性沒有改變；能獲得一切世間的平等，用方便的智慧善巧地理解一切語言的表達方式；能獲得一切菩薩行的平等，隨著所種的善根完全迴向；能獲得一切時間的平等，勤奮修行佛事，在一切時間都沒有間斷；能獲得一切業果的平等，對於世間和出世間的所有善根都沒有執著，都達到究竟；能獲得一切佛的自在神通的平等，隨順世間示現佛的事蹟。 『佛子！』這就是菩薩摩訶薩（大菩薩）第八種真如相迴向。菩薩摩訶薩安住于這種迴向，證得無量清凈的法門，能像如來一樣發出大師子吼（比喻佛陀的教誨威猛有力），自在無畏；用善巧方便，教化成就無量菩薩，在一切時間都不曾休息；獲得佛無量圓滿的身體，一個身體充滿一切世界；獲得佛無量圓滿的聲音，一個聲音開悟一切眾生；獲得佛無量圓滿的力量，一個毛孔中普遍能夠容納一切國土；獲得佛無量圓滿的神通，將一切眾生安置在一個微塵之中；獲得佛無量圓滿的解脫，在一個眾生的身上示現一切諸佛的境界，成就正等正覺；獲得佛無量圓滿的三昧（禪定），在一個三昧中普遍能夠示現一切三昧；獲得佛無量圓滿的辯才，說一句法，窮盡未來都無法說完，完全消除一切眾生的疑惑；獲得佛無量圓滿的眾生，具足佛的十力（佛的十種智慧力量），在眾生界示現成正覺。『佛子！』這就是菩薩摩訶薩用一切善根順應真如相迴向。」 這時，金剛幢菩薩承蒙佛的威神之力，普遍觀察十方世界。
【English Translation】 English version When one dedicates merit in this way, one obtains the equality of all Buddha-lands (the lands where Buddhas reside), universally adorning and purifying all worlds; one obtains the equality of all sentient beings, universally turning the unobstructed Dharma wheel (the teachings of Buddhism) for them; one obtains the equality of all Bodhisattvas, universally generating the aspiration for all wisdom; one obtains the equality of all Buddhas, observing that the essence of all Buddhas is without difference; one obtains the equality of all dharmas (teachings), universally knowing that the nature of all dharmas is unchanging; one obtains the equality of all realms, skillfully understanding all forms of language through expedient wisdom; one obtains the equality of all Bodhisattva practices, dedicating all merits according to the roots of goodness planted; one obtains the equality of all times, diligently cultivating Buddhist practices, without interruption at any time; one obtains the equality of all karmic results, without attachment to any good roots, whether worldly or transcendental, all reaching ultimate completion; one obtains the equality of all the Buddhas' unhindered spiritual powers, manifesting the deeds of the Buddhas in accordance with the world. 『Child of the Buddha!』 This is the eighth dedication of the Suchness aspect of a Bodhisattva-Mahasattva (Great Bodhisattva). A Bodhisattva-Mahasattva abiding in this dedication attains immeasurable pure Dharma gates, able to roar the great lion's roar like the Tathagata (a title for the Buddha, meaning 'Thus Gone' or 'Thus Come'), freely and fearlessly; with skillful means, they teach and accomplish immeasurable Bodhisattvas, never resting at any time; they obtain the immeasurable perfect body of the Buddha, one body filling all worlds; they obtain the immeasurable perfect voice of the Buddha, one voice enlightening all sentient beings; they obtain the immeasurable perfect power of the Buddha, one pore universally able to contain all lands; they obtain the immeasurable perfect spiritual powers of the Buddha, placing all sentient beings within a single dust mote; they obtain the immeasurable perfect liberation of the Buddha, manifesting the realms of all Buddhas in the body of one sentient being, attaining perfect enlightenment; they obtain the immeasurable perfect samadhi (meditative absorption) of the Buddha, universally able to manifest all samadhis within one samadhi; they obtain the immeasurable perfect eloquence of the Buddha, speaking one phrase of Dharma, which cannot be exhausted even in the endless future, completely removing all doubts of all sentient beings; they obtain the immeasurable perfect beings of the Buddha, possessing the ten powers of the Buddha (ten kinds of wisdom and power), manifesting perfect enlightenment in the realm of sentient beings. 『Child of the Buddha!』 This is how a Bodhisattva-Mahasattva dedicates all good roots in accordance with the aspect of Suchness.』 At that time, the Bodhisattva Vajradhvaja, empowered by the Buddha's majestic power, universally observed the ten directions.
方而說頌言：
「菩薩志樂常安住， 正念堅固離癡惑， 其心善軟恒清涼， 積集無邊功德行。 菩薩謙順無違逆， 所有志愿悉清凈， 已得智慧大光明， 善能照了一切業。 菩薩思惟業廣大， 種種差別甚希有， 決意修行無退轉， 以此饒益諸群生。 諸業差別無量種， 菩薩一切勤修習， 隨順眾生不違意， 普令心凈生歡喜。 已升調御人尊地， 離諸熱惱心無礙， 於法于義悉善知， 為利群生轉勤習。 菩薩所修眾善行， 無量無數種種別， 于彼一切分別知， 為利群生故迴向。 以妙智慧恒觀察， 究竟廣大真實理， 斷諸有處悉無餘， 如彼真如善迴向。 譬如真如遍一切， 如是普攝諸世間， 菩薩以此心迴向， 悉令眾生無所著。 菩薩願力遍一切， 譬如真如無不在， 若見不見念悉周， 悉以功德而回向。 夜中隨住晝亦住， 半月一月亦隨住， 若年若劫悉住中， 真如如是行亦然。 所有三世及剎土， 一切眾生與諸法， 悉住其中無所住， 以如是行而回向。 譬如真如本自性， 菩薩如是發大心， 真如所在無不在， 以如是行而回向。 譬如真如本自性， 其
【現代漢語翻譯】 現代漢語譯本 於是，他以偈頌的形式說道： 『菩薩的志向和喜樂常常安住于正道，正念堅定，遠離愚癡和迷惑。 他們的心善良柔和，恒常清涼，積累著無邊的功德和修行。 菩薩謙虛順從，沒有違逆，所有的願望都清凈無染。 他們已經獲得了智慧的光明，能夠明瞭地照見一切業。 菩薩思量著業的廣大，種種差別非常稀有。 他們決心修行，永不退轉，以此來饒益一切眾生。 諸業的差別有無量種，菩薩勤奮地修習一切。 他們隨順眾生，不違背眾生的意願，普遍地使眾生內心清凈，生起歡喜。 他們已經升到了調御人尊（佛陀）的地位，遠離一切熱惱，內心沒有障礙。 對於佛法和義理都非常瞭解，爲了利益眾生而勤奮修習。 菩薩所修的各種善行，無量無數，種類繁多。 對於這一切，他們都分別明瞭，爲了利益眾生而回向。 他們用微妙的智慧恒常觀察，究竟廣大真實的道理。 斷除一切有（存在）之處，沒有剩餘，像那真如（事物的本性）一樣善於迴向。 譬如真如遍及一切，菩薩也像這樣普遍地攝受一切世間。 菩薩以此心迴向，使一切眾生都沒有執著。 菩薩的願力遍及一切，譬如真如無所不在。 無論是可見的還是不可見的，他們的念頭都周遍，都用功德來回向。 夜晚安住，白天也安住，半個月一個月也安住。 無論是年還是劫，都安住其中，真如的執行也是如此。 所有三世（過去、現在、未來）和剎土（佛國），一切眾生和諸法。 都安住其中，而無所住，以這樣的修行來回向。 譬如真如的本性，菩薩也像這樣發大心。 真如所在之處無所不在，以這樣的修行來回向。 譬如真如的本性，其
【English Translation】 English version Then, he spoke in verses: 'Bodhisattvas' aspirations and joys always abide in the right path, their mindfulness is firm, and they are free from ignorance and delusion. Their hearts are kind and gentle, constantly cool, accumulating boundless merits and practices. Bodhisattvas are humble and obedient, without opposition, and all their vows are pure and undefiled. They have already obtained the light of wisdom, able to clearly see all karmas. Bodhisattvas contemplate the vastness of karma, with various differences that are very rare. They are determined to practice, never retreating, in order to benefit all sentient beings. The differences in karmas are countless, and Bodhisattvas diligently practice all of them. They comply with sentient beings, not opposing their wishes, universally purifying their minds and bringing them joy. They have already ascended to the position of the Tamer of Men (Buddha), free from all afflictions, and their minds are without obstacles. They are very knowledgeable about the Dharma and its meanings, and they diligently practice for the benefit of sentient beings. The various good deeds that Bodhisattvas practice are immeasurable, countless, and of many kinds. They understand all of these separately and clearly, and they dedicate them for the benefit of sentient beings. They constantly observe with subtle wisdom, the ultimate, vast, and true principle. They cut off all places of existence, without remainder, and are good at dedicating like that of Suchness (the true nature of things). Just as Suchness pervades everything, Bodhisattvas also universally embrace all worlds. Bodhisattvas dedicate with this mind, so that all sentient beings have no attachments. Bodhisattvas' vows pervade everything, just as Suchness is omnipresent. Whether visible or invisible, their thoughts are all-encompassing, and they dedicate with merits. They abide in the night, and they also abide in the day, they also abide for half a month or a month. Whether it is a year or a kalpa, they abide within it, and the operation of Suchness is also like this. All three times (past, present, future) and Buddha-lands, all sentient beings and all dharmas. All abide within it, yet without abiding, and they dedicate with such practice. Just like the nature of Suchness, Bodhisattvas also generate great minds like this. Wherever Suchness is, it is omnipresent, and they dedicate with such practice. Just like the nature of Suchness, its
中未曾有一法， 不得自性是真性， 以如是業而回向。 如真如相業亦爾， 如真如性業亦爾， 如真如性本真實， 業亦如是同真如。 譬如真如無邊際， 業亦如是無有邊， 而於其中無縛著， 是故此業得清凈。 如是聰慧真佛子， 志願堅固不動搖， 以其智力善通達， 入于諸佛方便藏。 覺悟法王真實法， 于中無著亦無縛， 如是自在心無礙， 未曾見有一法起。 如來法身所作業， 一切世間如彼相， 說諸法相皆無相， 知如是相是知法。 菩薩住是不思議， 于中思議不可盡， 入此不可思議處， 思與非思皆寂滅。 如是思惟諸法性， 了達一切業差別， 所有我執皆除滅， 住于功德無能動。 菩薩一切業果報， 悉為無盡智所印， 如是無盡自性盡， 是故無盡方便滅。 菩薩觀心不在外， 亦復不得在於內， 知其心性無所有， 我法皆離永寂滅。 彼諸佛子如是知， 一切法性常空寂， 無有一法能造作， 同於諸佛悟無我。 了知一切諸世間， 悉與真如性相等， 見是不可思議相， 是則能知無相法。 若能住是甚深法， 常樂修行菩薩行， 為欲利益諸群生， 大
【現代漢語翻譯】 現代漢語譯本 其中未曾有一法，沒有自性可以稱為真性，而是以這樣的業力進行迴向。 如同真如（Tathata，事物的真實本性）的相一樣，業力也是如此；如同真如的性一樣，業力也是如此。 真如的本性是真實的，業力也如同真如一樣。 譬如真如沒有邊際，業力也同樣沒有邊際，但在其中沒有束縛和執著，因此這種業力是清凈的。 像這樣聰慧的真佛子，志願堅定不動搖，以其智慧的力量善於通達，進入諸佛的方便法門寶藏。 覺悟法王的真實教法，其中沒有執著也沒有束縛，如此自在，心中沒有障礙，從未見過有一法生起。 如來法身所造作的業，一切世間都如其相，說諸法的相都是無相的，知道這樣的相就是知道法。 菩薩安住于這種不可思議的境界，其中思議是無法窮盡的，進入這不可思議之處，思與非思都寂滅。 像這樣思維諸法的本性，瞭解一切業的差別，所有我執都消除滅盡，安住于功德之中，沒有任何事物可以動搖。 菩薩的一切業果報，都被無盡的智慧所印證，像這樣無盡的自性也終將窮盡，因此無盡的方便法門也終將寂滅。 菩薩觀察心不在外，也無法在內找到，知道心的本性是空無所有的，我與法都遠離，永遠寂滅。 那些佛子如此了知，一切法的本性常是空寂的，沒有一法可以被造作，與諸佛一樣覺悟到無我。 了知一切世間，都與真如的本性相等，見到這種不可思議的相，就能知道無相的法。 如果能夠安住于這種甚深的法，常常樂於修行菩薩的行持，爲了利益一切眾生，大
【English Translation】 English version Among them, there has never been a single dharma (phenomenon), that does not have a self-nature that can be called true nature, but rather, it is with such karma that one dedicates merit. Just as the appearance of Tathata (the true nature of things) is, so is karma; just as the nature of Tathata is, so is karma. The nature of Tathata is real, and karma is also the same as Tathata. For example, just as Tathata has no boundaries, karma also has no boundaries, but within it there is no bondage or attachment, therefore this karma is pure. Like this, a wise true child of the Buddha, with a firm and unwavering aspiration, through the power of their wisdom, skillfully penetrates and enters the treasury of expedient teachings of all Buddhas. Awakening to the true teachings of the Dharma King, in which there is neither attachment nor bondage, thus being at ease, with no obstacles in the mind, never having seen a single dharma arise. The karma created by the Dharmakaya (Dharma body) of the Tathagata, all the worlds are like its appearance, saying that the appearances of all dharmas are without appearance, knowing such an appearance is knowing the Dharma. Bodhisattvas abide in this inconceivable realm, in which contemplation cannot be exhausted, entering this inconceivable place, both thought and non-thought are extinguished. Like this, contemplating the nature of all dharmas, understanding the differences of all karmas, all attachments to self are eliminated, abiding in merit, with nothing able to shake them. All the karmic retributions of Bodhisattvas are sealed by endless wisdom, like this, the endless self-nature will also be exhausted, therefore the endless expedient means will also be extinguished. Bodhisattvas observe that the mind is not outside, nor can it be found inside, knowing that the nature of the mind is empty and without anything, both self and dharma are separated, and eternally extinguished. Those children of the Buddha know this, that the nature of all dharmas is always empty and still, there is not a single dharma that can be created, and like all Buddhas, they awaken to no-self. Understanding that all worlds are equal to the nature of Tathata, seeing this inconceivable appearance, one can know the dharma of no-appearance. If one can abide in this profound dharma, always delighting in practicing the conduct of a Bodhisattva, for the sake of benefiting all sentient beings, great
誓莊嚴無退轉。 是則超過於世間， 不起生死妄分別， 了達其心如幻化， 勤修眾行度群生。 菩薩正念觀世間， 一切皆從業緣得， 為欲救度修諸行， 普攝三界無遺者。 了知眾生種種異， 悉是想行所分別， 於此觀察悉明瞭， 而不壞於諸法性。 智者了知諸佛法， 以如是行而回向， 哀愍一切諸眾生， 令于實法正思惟。
大方廣佛華嚴經卷第三十 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第三十一
于闐國三藏實叉難陀奉 制譯
十回向品第二十五之九
「佛子！云何為菩薩摩訶薩無著無縛解脫迴向？
「佛子！是菩薩摩訶薩於一切善根，心生尊重。所謂：于出生死，心生尊重；于攝取一切善根，心生尊重；于希求一切善根，心生尊重；于悔諸過業，心生尊重；于隨喜善根，心生尊重；于禮敬諸佛，心生尊重；于合掌恭敬，心生尊重；于頂禮塔廟，心生尊重；于勸佛說法，心生尊重。于如是等種種善根，皆生尊重，隨順忍可。
「佛子！菩薩摩訶薩于彼善根，皆生尊重，隨順忍可時，究竟欣樂，堅固信解；自得安住，令他安住；勤修無著，自在積集；成勝志樂，住如來境；
【現代漢語翻譯】 現代漢語譯本 發誓立下莊嚴的誓願永不退轉。 這樣就能超越世間，不生起對生死的虛妄分別， 了悟自己的心如同幻化一般，勤奮修行各種善行來度化眾生。 菩薩以正念觀察世間，明白一切都是由業力和因緣所生， 爲了救度眾生而修行各種善行，普遍攝受三界一切眾生，沒有遺漏。 了知眾生種種不同，都是由思想和行為的分別所致， 對此觀察得清清楚楚，卻不破壞諸法的本性。 有智慧的人了知諸佛的教法，以這樣的修行來回向， 憐憫一切眾生，使他們對真實的佛法進行正確的思考。
《大方廣佛華嚴經》卷第三十 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第三十一
于闐國三藏實叉難陀（Siksananda）奉旨翻譯
十回向品第二十五之九
『佛子！什麼是菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）的無著無縛解脫迴向？』
『佛子！這位菩薩摩訶薩對於一切善根，都心生尊重。所謂：對於出離生死，心生尊重；對於攝取一切善根，心生尊重；對於希求一切善根，心生尊重；對於懺悔各種過錯的業，心生尊重；對於隨喜善根，心生尊重；對於禮敬諸佛，心生尊重；對於合掌恭敬，心生尊重；對於頂禮塔廟，心生尊重；對於勸請佛說法，心生尊重。對於像這樣的種種善根，都心生尊重，隨順認可。』
『佛子！菩薩摩訶薩對於這些善根，都心生尊重，隨順認可時，最終會感到欣喜快樂，堅定地信受理解；自己得到安住，也令他人安住；勤奮修行無所執著，自在地積聚功德；成就殊勝的志向和喜樂，安住于如來的境界；』
【English Translation】 English version Vowing to be solemn and unretreating. Thus, one transcends the world, not giving rise to false discriminations of birth and death, Understanding that one's mind is like an illusion, diligently cultivating all practices to liberate sentient beings. Bodhisattvas observe the world with right mindfulness, knowing that everything arises from karma and conditions, Practicing all kinds of good deeds to save sentient beings, universally embracing all beings in the three realms without omission. Knowing that the various differences among sentient beings are all due to the discriminations of thoughts and actions, Observing this clearly, yet not destroying the nature of all dharmas. The wise understand the teachings of all Buddhas, and with such practice, they dedicate their merits, Compassionately pitying all sentient beings, enabling them to contemplate the true Dharma correctly.
The Great Extensive Buddha Flower Adornment Sutra, Volume 30 Taisho Tripitaka Volume 10, No. 0279, The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Volume 31
Translated by Tripiṭaka Master Śikṣānanda of Khotan under Imperial Decree
Chapter 25, The Tenth Dedication, Part 9
'Buddha-son! What is the dedication of a Bodhisattva-Mahasattva (great Bodhisattva) that is free from attachment and bondage?'
'Buddha-son! This Bodhisattva-Mahasattva respects all roots of goodness. That is to say: respecting the escape from birth and death; respecting the gathering of all roots of goodness; respecting the seeking of all roots of goodness; respecting the repentance of all wrongdoings; respecting the rejoicing in roots of goodness; respecting the paying homage to all Buddhas; respecting the joining of palms in reverence; respecting the prostration before stupas and temples; respecting the urging of Buddhas to preach the Dharma. For all such roots of goodness, one respects and accepts them accordingly.'
'Buddha-son! When a Bodhisattva-Mahasattva respects and accepts these roots of goodness, one ultimately feels joy and happiness, firmly believing and understanding; one attains peace and enables others to attain peace; one diligently cultivates non-attachment, freely accumulating merits; one achieves superior aspirations and joy, dwelling in the realm of the Tathagata;'
勢力增長，悉得知見。以諸善根如是迴向，所謂：『以無著無縛解脫心，成就普賢身業。以無著無縛解脫心，清凈普賢語業。以無著無縛解脫心，圓滿普賢意業。以無著無縛解脫心，發起普賢廣大精進。以無著無縛解脫心，具足普賢無礙音聲陀羅尼門，其聲廣大，普遍十方。以無著無縛解脫心，具足普賢見一切佛陀羅尼門，恒見十方一切諸佛。以無著無縛解脫心，成就解了一切音聲陀羅尼門，同一切音，說無量法。以無著無縛解脫心，成就普賢一切劫住陀羅尼門，普於十方修菩薩行。以無著無縛解脫心，成就普賢自在力，於一眾生身中，示修一切菩薩行，盡未來劫常無間斷；如一眾生身，一切眾生身悉如是。以無著無縛解脫心，成就普賢自在力，普入一切眾道場，普現一切諸佛前，修菩薩行。以無著無縛解脫心，成就普賢佛自在力，於一門中示現，經不可說不可說劫，無有窮盡，令一切眾生皆得悟入。以無著無縛解脫心，成就普賢佛自在力，于種種門中示現，經不可說不可說劫，無有窮盡，令一切眾生皆得悟入，其身普現一切佛前。以無著無縛解脫心，成就普賢自在力，唸唸中令不可說不可說眾生住十力智，心無疲倦。以無著無縛解脫心，成就普賢自在力，於一切眾生身中，現一切佛自在神通，令一切眾生住普賢行。
【現代漢語翻譯】 現代漢語譯本 勢力增長，完全了知並見到一切。以各種善根如此迴向，即：『以無執著無束縛的解脫心，成就普賢（Samantabhadra）菩薩的身業。以無執著無束縛的解脫心，清凈普賢菩薩的語業。以無執著無束縛的解脫心，圓滿普賢菩薩的意業。以無執著無束縛的解脫心，發起普賢菩薩廣大的精進。以無執著無束縛的解脫心，具足普賢菩薩無礙音聲陀羅尼門（dharani-gate，總持法門），其聲音廣大，普遍十方。以無執著無束縛的解脫心，具足普賢菩薩見一切佛陀羅尼門，恒常見到十方一切諸佛。以無執著無束縛的解脫心，成就瞭解一切音聲陀羅尼門，以一切聲音，宣說無量佛法。以無執著無束縛的解脫心，成就普賢菩薩一切劫住陀羅尼門，普遍在十方修菩薩行。以無執著無束縛的解脫心，成就普賢菩薩的自在力，在一個眾生的身體中，示現修一切菩薩行，直到未來劫常無間斷；如一個眾生的身體，一切眾生的身體都如此。以無執著無束縛的解脫心，成就普賢菩薩的自在力，普遍進入一切眾道場，普遍顯現在一切諸佛面前，修菩薩行。以無執著無束縛的解脫心，成就普賢菩薩的佛自在力，在一個法門中示現，經過不可說不可說劫，沒有窮盡，令一切眾生都能領悟進入。以無執著無束縛的解脫心，成就普賢菩薩的佛自在力，在種種法門中示現，經過不可說不可說劫，沒有窮盡，令一切眾生都能領悟進入，其身體普遍顯現在一切佛前。以無執著無束縛的解脫心，成就普賢菩薩的自在力，唸唸中令不可說不可說眾生安住於十力智（dasabala-jnana），心無疲倦。以無執著無束縛的解脫心，成就普賢菩薩的自在力，在一切眾生的身體中，顯現一切佛的自在神通，令一切眾生安住于普賢行。'
【English Translation】 English version Their power increases, and they fully know and see everything. They dedicate all their roots of good in this way, saying: 『With a mind of detachment and liberation, they accomplish the bodily deeds of Samantabhadra (Universal Worthy). With a mind of detachment and liberation, they purify the speech deeds of Samantabhadra. With a mind of detachment and liberation, they perfect the mental deeds of Samantabhadra. With a mind of detachment and liberation, they initiate the vast diligence of Samantabhadra. With a mind of detachment and liberation, they possess the unobstructed sound dharani-gate (a mnemonic device) of Samantabhadra, whose sound is vast and pervades the ten directions. With a mind of detachment and liberation, they possess the dharani-gate of Samantabhadra for seeing all Buddhas, constantly seeing all Buddhas in the ten directions. With a mind of detachment and liberation, they accomplish the understanding of all sound dharani-gates, speaking limitless Dharma with all sounds. With a mind of detachment and liberation, they accomplish the dharani-gate of Samantabhadra for abiding in all kalpas (eons), universally practicing the bodhisattva path in the ten directions. With a mind of detachment and liberation, they accomplish the power of Samantabhadra, demonstrating the practice of all bodhisattva paths in the body of one sentient being, continuing without interruption until the end of future kalpas; just as in the body of one sentient being, so it is in the bodies of all sentient beings. With a mind of detachment and liberation, they accomplish the power of Samantabhadra, universally entering all assembly places, universally appearing before all Buddhas, practicing the bodhisattva path. With a mind of detachment and liberation, they accomplish the Buddha's power of Samantabhadra, demonstrating in one dharma gate, for inexpressible inexpressible kalpas, without end, enabling all sentient beings to awaken and enter. With a mind of detachment and liberation, they accomplish the Buddha's power of Samantabhadra, demonstrating in various dharma gates, for inexpressible inexpressible kalpas, without end, enabling all sentient beings to awaken and enter, their bodies universally appearing before all Buddhas. With a mind of detachment and liberation, they accomplish the power of Samantabhadra, in every moment causing inexpressible inexpressible sentient beings to abide in the ten powers of wisdom (dasabala-jnana), without weariness. With a mind of detachment and liberation, they accomplish the power of Samantabhadra, manifesting the unobstructed spiritual powers of all Buddhas in the bodies of all sentient beings, enabling all sentient beings to abide in the practice of Samantabhadra.』
以無著無縛解脫心，成就普賢自在力，於一一眾生語言中，作一切眾生語言，令一切眾生一一皆住一切智地。以無著無縛解脫心，成就普賢自在力，於一一眾生身中，普容納一切眾生身，令皆自謂成就佛身。以無著無縛解脫心，成就普賢自在力，能以一華莊嚴一切十方世界。以無著無縛解脫心，成就普賢自在力，出大音聲，普遍法界，周聞一切諸佛國土，攝受調伏一切眾生。以無著無縛解脫心，成就普賢自在力，盡未來際不可說不可說劫，于唸唸中悉能遍入一切世界，以佛神力，隨念莊嚴。以無著無縛解脫心，成就普賢自在力，盡未來際所住之劫，常能遍入一切世界，示現成佛出興於世。以無著無縛解脫心，成普賢行，一光普照盡虛空界一切世界。以無著無縛解脫心，成普賢行，得無量智慧，具一切神通，說種種法。以無著無縛解脫心，成普賢行，入于如來盡一切劫不可測量神通智慧。以無著無縛解脫心，成普賢行，住盡法界諸如來所，以佛神力修習一切諸菩薩行；身、口、意業，曾無懈倦。以無著無縛解脫心，成普賢行，不違于義，不壞於法，言辭清凈，樂說無盡；教化調伏一切眾生，令其當得一切諸佛無上菩提。以無著無縛解脫心，修普賢行，入一法門時，放無量光，照不思議一切法門；如一法門，一切法門皆亦
【現代漢語翻譯】 現代漢語譯本：以無執著、無束縛的解脫之心，成就普賢（Samantabhadra）的自在力量，在每一個眾生的語言中，說出一切眾生的語言，使一切眾生都安住於一切智地（sarvajñāna-bhūmi）。以無執著、無束縛的解脫之心，成就普賢的自在力量，在每一個眾生的身體中，普遍容納一切眾生的身體，使他們都認為自己成就了佛身。以無執著、無束縛的解脫之心，成就普賢的自在力量，能用一朵花莊嚴一切十方世界。以無執著、無束縛的解脫之心，成就普賢的自在力量，發出巨大的聲音，普遍傳遍法界（dharma-dhātu），周遍聽聞一切諸佛國土，攝受調伏一切眾生。以無執著、無束縛的解脫之心，成就普賢的自在力量，在未來無量不可說不可說的劫（kalpa）中，于每一個念頭中都能遍入一切世界，以佛的神力，隨念莊嚴。以無執著、無束縛的解脫之心，成就普賢的自在力量，在未來所住的劫中，常常能夠遍入一切世界，示現成佛，出現於世。以無執著、無束縛的解脫之心，成就普賢行，一道光明普遍照耀盡虛空界的一切世界。以無執著、無束縛的解脫之心，成就普賢行，獲得無量的智慧，具足一切神通，宣說種種法。以無執著、無束縛的解脫之心，成就普賢行，進入如來（Tathāgata）盡一切劫不可測量的神通智慧。以無執著、無束縛的解脫之心，成就普賢行，安住於盡法界諸如來所在之處，以佛的神力修習一切諸菩薩行；身、口、意業，從不懈怠。以無執著、無束縛的解脫之心，成就普賢行，不違背真義，不破壞佛法，言辭清凈，樂於宣說無盡的佛法；教化調伏一切眾生，使他們都能夠獲得一切諸佛無上的菩提（bodhi）。以無執著、無束縛的解脫之心，修習普賢行，進入一個法門時，放出無量的光明，照耀不可思議的一切法門；如同一個法門，一切法門也都是如此。
【English Translation】 English version: With a mind liberated from attachment and bondage, accomplishing the sovereign power of Samantabhadra, in the language of each and every sentient being, speaking the languages of all sentient beings, causing all sentient beings to abide in the ground of omniscience (sarvajñāna-bhūmi). With a mind liberated from attachment and bondage, accomplishing the sovereign power of Samantabhadra, in the body of each and every sentient being, universally accommodating the bodies of all sentient beings, causing them all to believe they have attained the body of a Buddha. With a mind liberated from attachment and bondage, accomplishing the sovereign power of Samantabhadra, able to adorn all the ten directions of the world with a single flower. With a mind liberated from attachment and bondage, accomplishing the sovereign power of Samantabhadra, emitting a great sound, pervading the dharma-dhātu, universally heard in all the Buddha lands, embracing and subduing all sentient beings. With a mind liberated from attachment and bondage, accomplishing the sovereign power of Samantabhadra, throughout the immeasurable, inexpressible kalpas of the future, in every single thought, able to pervade all worlds, with the divine power of the Buddha, adorning them according to thought. With a mind liberated from attachment and bondage, accomplishing the sovereign power of Samantabhadra, throughout the kalpas of the future, constantly able to pervade all worlds, manifesting the attainment of Buddhahood, appearing in the world. With a mind liberated from attachment and bondage, accomplishing the practice of Samantabhadra, a single light universally illuminates all the worlds of the entire space. With a mind liberated from attachment and bondage, accomplishing the practice of Samantabhadra, attaining immeasurable wisdom, possessing all supernatural powers, expounding various dharmas. With a mind liberated from attachment and bondage, accomplishing the practice of Samantabhadra, entering the immeasurable supernatural powers and wisdom of the Tathāgata throughout all kalpas. With a mind liberated from attachment and bondage, accomplishing the practice of Samantabhadra, abiding in the places of all the Tathāgatas throughout the dharma-dhātu, with the divine power of the Buddha, cultivating all the practices of the Bodhisattvas; in body, speech, and mind, never weary. With a mind liberated from attachment and bondage, accomplishing the practice of Samantabhadra, not violating the meaning, not destroying the Dharma, with pure speech, joyfully speaking endlessly; teaching and subduing all sentient beings, causing them to attain the unsurpassed bodhi of all Buddhas. With a mind liberated from attachment and bondage, cultivating the practice of Samantabhadra, when entering one dharma gate, emitting immeasurable light, illuminating all the inconceivable dharma gates; like one dharma gate, all dharma gates are also like this.
如是通達無礙，究竟當得一切智地。以無著無縛解脫心，住菩薩行，於法自在，到于普賢莊嚴彼岸；於一一境界，皆以一切智觀察悟入，而一切智亦不窮盡。以無著無縛解脫心，始從此生盡未來際住普賢行，常不休息，得一切智，悟不可說不可說真實法，於法究竟，無有迷惑。以無著無縛解脫心，修普賢業，方便自在，得法光明，于諸菩薩所行之行照了無礙。以無著無縛解脫心，修普賢行，得一切方便智，知一切方便，所謂：無量方便、不思議方便、菩薩方便、一切智方便、一切菩薩調伏方便、轉無量法輪方便、不可說時方便、說種種法方便、無邊際無畏藏方便、說一切法無餘方便。以無著無縛解脫心，住普賢行，成就身業，令一切眾生見者歡喜，不生誹謗；發菩提心，永不退轉，究竟清凈。以無著無縛解脫心，修普賢行，得了一切眾生語言清凈智，一切言辭具足莊嚴，普應眾生，皆令歡喜。以無著無縛解脫心，住普賢行，立殊勝志，具清凈心，得廣大神通、廣大智慧，普詣一切廣大世間、廣大國土、廣大眾生所，說一切如來不可說廣大法、廣大莊嚴圓滿藏。以無著無縛解脫心，成滿普賢迴向行愿，得一切佛清凈身、清凈心、清凈解，攝佛功德，住佛境界，智印普照，示現菩薩清凈之業，善入一切差別句義，示諸佛菩
【現代漢語翻譯】 現代漢語譯本：如此通達無礙，最終將證得一切智地（Buddha's omniscience）。以無執著、無束縛的解脫心，安住于菩薩行，於法自在，到達普賢（Samantabhadra）莊嚴的彼岸；在每一個境界中，都以一切智觀察領悟，而一切智也永無窮盡。以無執著、無束縛的解脫心，從此生開始直到未來際都安住于普賢行，永不休息，證得一切智，領悟不可說不可說的真實法，於法究竟，沒有迷惑。以無執著、無束縛的解脫心，修習普賢業，方便自在，獲得法光明，對於諸菩薩所修之行明瞭無礙。以無執著、無束縛的解脫心，修習普賢行，獲得一切方便智，知曉一切方便，即：無量方便、不可思議方便、菩薩方便、一切智方便、一切菩薩調伏方便、轉無量法輪方便、不可說時方便、說種種法方便、無邊際無畏藏方便、說一切法無餘方便。以無執著、無束縛的解脫心，安住于普賢行，成就身業，令一切眾生見者歡喜，不生誹謗；發起菩提心，永不退轉，最終清凈。以無執著、無束縛的解脫心，修習普賢行，獲得一切眾生語言清凈智，一切言辭具足莊嚴，普遍應和眾生，都令他們歡喜。以無執著、無束縛的解脫心，安住于普賢行，立下殊勝的志向，具足清凈的心，獲得廣大的神通、廣大的智慧，普遍到達一切廣大的世間、廣大的國土、廣大的眾生所在之處，宣說一切如來不可說廣大的法、廣大的莊嚴圓滿藏。以無執著、無束縛的解脫心，圓滿普賢迴向行愿，獲得一切佛清凈的身、清凈的心、清凈的解脫，攝取佛的功德，安住于佛的境界，智慧之印普遍照耀，示現菩薩清凈的業，善巧地進入一切差別句義，向諸佛菩薩展示 薩的境界。
【English Translation】 English version: Thus, having thoroughly understood without obstruction, one will ultimately attain the state of omniscience (Sarvajna-bhumi). With a mind of non-attachment and unbinding liberation, dwelling in the practice of a Bodhisattva, being free in the Dharma, one reaches the other shore of Samantabhadra's (Universal Worthy) adornment; in each and every realm, one observes and comprehends with omniscience, and omniscience is also inexhaustible. With a mind of non-attachment and unbinding liberation, from this life until the end of future eons, one dwells in the practice of Samantabhadra, never resting, attaining omniscience, comprehending the ineffable and unspeakable true Dharma, being ultimate in the Dharma, without confusion. With a mind of non-attachment and unbinding liberation, cultivating the deeds of Samantabhadra, being free in skillful means, one obtains the light of the Dharma, and is unobstructed in understanding the practices of all Bodhisattvas. With a mind of non-attachment and unbinding liberation, cultivating the practice of Samantabhadra, one obtains all skillful means wisdom, knowing all skillful means, namely: immeasurable skillful means, inconceivable skillful means, Bodhisattva skillful means, omniscience skillful means, all Bodhisattva taming skillful means, turning the immeasurable Dharma wheel skillful means, ineffable time skillful means, speaking various Dharma skillful means, boundless fearless treasury skillful means, speaking all Dharma without remainder skillful means. With a mind of non-attachment and unbinding liberation, dwelling in the practice of Samantabhadra, one accomplishes bodily deeds, causing all sentient beings who see them to rejoice, not giving rise to slander; generating the Bodhi mind, never regressing, ultimately pure. With a mind of non-attachment and unbinding liberation, cultivating the practice of Samantabhadra, one obtains the pure wisdom of all sentient beings' languages, all words are fully adorned, universally responding to sentient beings, causing them all to rejoice. With a mind of non-attachment and unbinding liberation, dwelling in the practice of Samantabhadra, one establishes a supreme aspiration, possessing a pure mind, obtaining vast supernatural powers, vast wisdom, universally reaching all vast worlds, vast lands, and vast sentient beings, proclaiming all the ineffable vast Dharma of the Tathagatas, the vast adorned perfect treasury. With a mind of non-attachment and unbinding liberation, one fulfills the vows and practices of Samantabhadra's dedication, obtaining all the pure bodies, pure minds, and pure liberations of the Buddhas, absorbing the merits of the Buddhas, dwelling in the realm of the Buddhas, the seal of wisdom universally illuminates, demonstrating the pure deeds of the Bodhisattvas, skillfully entering all the meanings of differentiated phrases, showing the realms of the Buddhas and Bodhisattvas.
薩廣大自在，為一切眾生現成正覺。以無著無縛解脫心，勤修普賢諸根行愿，得聰利根、調順根、一切法自在根、無盡根、勤修一切善根根、一切佛境界平等根、授一切菩薩不退轉記大精進根、了知一切佛法金剛界根、一切如來智慧光照金剛焰根、分別一切諸根自在根、安立無量眾生於一切智根、無邊廣大根、一切圓滿根、清凈無礙根。以無著無縛解脫心，修普賢行，得一切菩薩神力，所謂：無量廣大力神力、無量自在智神力、不動其身普現一切佛剎神力、無礙不斷自在神力、普攝一切佛剎置於一處神力、一身遍滿一切佛剎神力、無礙解脫遊戲神力、無所作一念自在神力、住無性無依神力、一毛孔中次第安立不可說世界遍游法界諸佛道場示諸眾生皆令得入大智慧門神力。以無著無縛解脫心，入普賢門，生菩薩行，以自在智，於一念頃普入無量諸佛國土，一身容受無量佛剎，獲能嚴凈佛國土智，恒以智慧觀見無邊諸佛國土，永不發起二乘之心。以無著無縛解脫心，修普賢方便行，入智慧境界，生如來家，住菩薩道，具足不可說不可說無量不思議殊勝心，行無量愿未曾休息，了知三世一切法界。以無著無縛解脫心，成就普賢清凈法門，於一毛端量處悉包容盡虛空遍法界不可說不可說一切國土，皆使明見；如一毛端量處，遍
【現代漢語翻譯】 現代漢語譯本 薩廣大自在（菩薩名），為一切眾生示現成就正等正覺。以無執著、無束縛的解脫心，勤奮修習普賢菩薩的各種根行愿，獲得聰慧的根、調順的根、對一切法自在的根、無盡的根、勤修一切善根的根、與一切佛境界平等的根、授予一切菩薩不退轉記的大精進根、了知一切佛法金剛界的根、一切如來智慧光照的金剛火焰根、分別一切諸根自在的根、安立無量眾生於一切智慧的根、無邊廣大的根、一切圓滿的根、清凈無礙的根。以無執著、無束縛的解脫心，修習普賢菩薩的行愿，獲得一切菩薩的神力，即：無量廣大的神力、無量自在智慧的神力、不動自身而普遍顯現在一切佛剎的神力、無礙不斷自在的神力、普遍攝取一切佛剎置於一處的神力、一身遍滿一切佛剎的神力、無礙解脫遊戲的神力、無所作為而一念自在的神力、安住于無自性無所依的神力、在一個毛孔中次第安立不可說世界，遍游法界諸佛道場，向眾生展示，使他們都能進入大智慧之門的神力。以無執著、無束縛的解脫心，進入普賢菩薩的法門，生起菩薩的行愿，以自在的智慧，在一念之間普遍進入無量諸佛的國土，一身容納無量佛剎，獲得能夠莊嚴清凈佛國土的智慧，恒常以智慧觀察無邊諸佛國土，永遠不生起二乘（聲聞、緣覺）之心。以無執著、無束縛的解脫心，修習普賢菩薩的方便行，進入智慧的境界，生於如來之家，安住于菩薩之道，具足不可說不可說無量不可思議殊勝的心，行持無量愿而未曾休息，了知三世一切法界。以無執著、無束縛的解脫心，成就普賢菩薩清凈的法門，在一個毛端大小的地方，全部包容盡虛空遍法界不可說不可說的一切國土，都使之明見；如同一個毛端大小的地方，遍
【English Translation】 English version Samanta-bhadra (a Bodhisattva), with great freedom, manifests perfect enlightenment for all sentient beings. With a mind of non-attachment and non-bondage liberation, diligently cultivating the practices and vows of Samanta-bhadra, he attains the root of intelligence, the root of taming, the root of freedom in all dharmas, the inexhaustible root, the root of diligently cultivating all good roots, the root of equality with all Buddha realms, the root of great diligence in granting predictions of non-retrogression to all Bodhisattvas, the root of understanding the Vajra realm of all Buddha dharmas, the root of the Vajra flame illuminated by the wisdom light of all Tathagatas, the root of freely distinguishing all roots, the root of establishing countless beings in all wisdom, the boundless and vast root, the root of all perfections, and the root of pure non-obstruction. With a mind of non-attachment and non-bondage liberation, cultivating the practices of Samanta-bhadra, he obtains all the divine powers of Bodhisattvas, namely: the divine power of immeasurable vastness, the divine power of immeasurable free wisdom, the divine power of universally manifesting in all Buddha lands without moving his body, the divine power of unobstructed and continuous freedom, the divine power of universally gathering all Buddha lands into one place, the divine power of filling all Buddha lands with one body, the divine power of unobstructed liberation and play, the divine power of non-action and freedom in one thought, the divine power of abiding in non-self-nature and non-reliance, and the divine power of sequentially establishing countless worlds in one pore, traveling throughout the Dharma realm, the Buddha's places of practice, showing them to all beings, and enabling them to enter the gate of great wisdom. With a mind of non-attachment and non-bondage liberation, entering the gate of Samanta-bhadra, generating the practices of Bodhisattvas, with free wisdom, in one thought, universally entering countless Buddha lands, one body accommodating countless Buddha lands, obtaining the wisdom to adorn and purify Buddha lands, constantly observing countless Buddha lands with wisdom, and never generating the mind of the two vehicles (Śrāvaka and Pratyekabuddha). With a mind of non-attachment and non-bondage liberation, cultivating the expedient practices of Samanta-bhadra, entering the realm of wisdom, being born into the family of the Tathagatas, abiding in the path of Bodhisattvas, possessing countless inconceivable and extraordinary minds, practicing countless vows without rest, and understanding all the Dharma realms of the three times. With a mind of non-attachment and non-bondage liberation, accomplishing the pure Dharma gate of Samanta-bhadra, in a space the size of a hair tip, completely encompassing all the countless and inexpressible lands throughout the entire space and Dharma realm, making them all clearly visible; just like a space the size of a hair tip, pervading
法界、虛空界一一毛端量處悉亦如是。以無著無縛解脫心，成就普賢深心方便，於一念心中現一眾生不可說不可說劫念心，如是乃至現一切眾生爾許劫念心。以無著無縛解脫心，入普賢迴向，行方便地，於一身中悉能包納盡法界不可說不可說身，而眾生界無所增減；如一身，乃至周遍法界一切身悉亦如是。以無著無縛解脫心，成就普賢大愿方便，舍離一切想倒、心倒、見倒，普入一切諸佛境界；常見諸佛虛空界等清凈法身，相好莊嚴，神力自在；常以妙音開示演說無礙無斷，令其聞者如說受持，于如來身了無所得。以無著無縛解脫心，修普賢行，住菩薩地，於一念中入一切世界，所謂：入仰世界、覆世界、不可說不可說十方網一切處廣大世界，以因陀羅網分別方便普分別一切法界，以種種世界入一世界，以不可說不可說無量世界入一世界，以一切法界所安立無量世界入一世界，以一切虛空界所安立無量世界入一世界，而亦不壞安立之相，悉令明見。以無著無縛解脫心，修習普賢菩薩行愿，得佛灌頂，於一念中入方便地，成滿安住眾行智寶；悉能了知一切諸想，所謂：眾生想、法想、剎想、方想、佛想、世想、業想、行想、界想、解想、根想、時想、持想、煩惱想、清凈想、成熟想、見佛想、轉法輪想、聞法解了想、調
{ "translations": [ "現代漢語譯本：法界（一切諸法存在的界限）、虛空界（空無邊際的界限）中，每一個微小的毛端所處的空間，都像法界和虛空界一樣廣大無邊。以不執著、不束縛的解脫之心，成就普賢（象徵一切菩薩行愿的代表）的深心方便，在一念之間，顯現一個眾生不可說不可說劫（極長的時間單位）的念頭，乃至顯現一切眾生那樣多的劫的念頭。以不執著、不束縛的解脫之心，進入普賢的迴向，實踐方便之法，在一個身體中，能夠包容整個法界不可說不可說的身體，而眾生界並沒有因此增加或減少；就像一個身體一樣，乃至周遍法界的一切身體也都是如此。以不執著、不束縛的解脫之心，成就普賢的大愿方便，捨棄一切顛倒的妄想、顛倒的心念、顛倒的見解，普遍進入一切諸佛的境界；常見諸佛如同虛空界一樣清凈的法身（佛的真如之身），相好莊嚴，神力自在；常常用微妙的音聲開示演說，無礙無斷，使聽聞者如所說的那樣接受和奉持，對於如來的身體，了無所得。以不執著、不束縛的解脫之心，修習普賢的行愿，安住于菩薩的地位，在一念之間進入一切世界，即：進入仰世界、覆世界、不可說不可說十方網的一切廣大世界，用因陀羅網（帝釋天的宮殿，象徵無限交織）的分別方便，普遍分別一切法界，用種種世界進入一個世界，用不可說不可說無量的世界進入一個世界，用一切法界所安立的無量世界進入一個世界，用一切虛空界所安立的無量世界進入一個世界，而又不破壞這些世界的安立之相，使一切都清晰可見。以不執著、不束縛的解脫之心，修習普賢菩薩的行愿，得到佛的灌頂，在一念之間進入方便之地，成就圓滿安住於一切行愿的智慧寶藏；能夠完全了知一切諸想，即：眾生想、法想、剎想（佛土的念頭）、方想（方向的念頭）、佛想、世想（世界的念頭）、業想（行為的念頭）、行想（修行的念頭）、界想（界限的念頭）、解想（理解的念頭）、根想（根性的念頭）、時想（時間的念頭）、持想（受持的念頭）、煩惱想、清凈想、成熟想、見佛想、轉法輪想（佛陀說法）、聞法解了想、調", "伏想、教化想、菩提想、涅槃想、一切智想、如來力想、無畏想、不共佛法想、一切菩薩行想、一切諸佛所行想、一切眾生心想、一切法想、一切剎想、一切劫想、一切世想、一切三世想、一切佛想、一切菩薩想、一切緣覺想、一切聲聞想、一切眾生想、一切善根想、一切業報想、一切煩惱想、一切解脫想、一切智想、一切如來想、一切法想、一切僧想、一切菩薩行想、一切諸佛行想、一切眾生行想、一切菩薩愿想、一切諸佛愿想、一切眾生愿想、一切菩薩力想、一切諸佛力想、一切眾生力想、一切菩薩智想、一切諸佛智想、一切眾生智想、一切菩薩解想、一切諸佛解想、一切眾生解想、一切菩薩行愿想、一切諸佛行愿想、一切眾生行愿想、一切菩薩境界想、一切諸佛境界想、一切眾生境界想、一切菩薩所行想、一切諸佛所行想、一切眾生所行想、一切菩薩所愿想、一切諸佛所愿想、一切眾生所愿想、一切菩薩所力想、一切諸佛所力想、一切眾生所力想、一切菩薩所智想、一切諸佛所智想、一切眾生所智想、一切菩薩所解想、一切諸佛所解想、一切眾生所解想、一切菩薩所行愿想、一切諸佛所行愿想、一切眾生所行愿想、一切菩薩境界想、一切諸佛境界想、一切眾生境界想，如是等一切諸想，皆悉了知，而於諸想無所著，亦不分別，亦不取捨，亦不生滅，亦不增減，亦不垢凈，亦不來去，亦不有無，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不
伏想、無量想、出離想、種種地想、無量地想、菩薩了知想、菩薩修習想、菩薩三昧想、菩薩三昧起想、菩薩成想、菩薩壞想、菩薩沒想、菩薩生想、菩薩解脫想、菩薩自在想、菩薩住持想、菩薩境界想、劫成壞想、明想、闇想、晝想、夜想、半月一月一時一歲變異想、去想、來想、住想、坐想、睡想、覺想——如是等想，於一念中悉能了知，而離一切想無所分別；斷一切障，無所執著；一切佛智充滿其心，一切佛法長其善根，與諸如來等同一身，一切諸佛之所攝取，離垢清凈，一切佛法皆隨修學到于彼岸。以無著無縛解脫心，為一切眾生修普賢行，生大智寶，於一一心中知無量心，隨其依止，隨其分別，隨其種性，隨其所作，隨其業用，隨其相狀，隨其思覺，種種不同靡不明見。以無著無縛解脫心，成就普賢大愿智寶，於一處中知于無量不可說處；如於一處，於一切處悉亦如是。以無著無縛解脫心，修習普賢行業智地，於一業中能知無量不可說不可說業，其業各以種種緣造，明瞭知見；如於一業，於一切業悉亦如是。以無著無縛解脫心，修習普賢知諸法智，於一法中知不可說不可說法，於一切法中而知一法；如是諸法，各各差別，無有障礙，無違無著。以無著無縛解脫心，住菩薩行，得具普賢無礙耳根，於一言音中
知不可說不可說言音無量無邊種種差別而無所著；如於一言音，於一切言音悉亦如是。以無著無縛解脫心，修普賢智，起普賢行，住普賢地，於一一法中演說不可說不可說法；其法廣大，種種差別教化攝受，不可思議方便相應；于無量時，於一切時，隨諸眾生所有欲解，隨根隨時，以佛音聲而為說法；以一妙音，令不可說道場眾會無量眾生皆悉歡喜，一如來所無量菩薩充滿法界；立殊勝志，生廣大見，究竟了知一切諸行，住普賢地，隨所說法，于唸唸中悉能證入，一剎那頃增長無量不可說不可說大智慧聚；盡未來劫如是演說，於一切剎修習廣大虛空等行，成就圓滿。以無著無縛解脫心，修習普賢諸根行門，成大行王，於一一根中悉能了知無量諸根、無量心樂、不思議境界所生妙行。以無著無縛解脫心，住普賢行大回向心，得色甚微細智、身甚微細智、剎甚微細智、劫甚微細智、世甚微細智、方甚微細智、時甚微細智、數甚微細智、業報甚微細智、清凈甚微細智——如是等一切甚微細，於一念中悉能了知，而心不恐怖，心不迷惑、不亂、不散、不濁、不劣；其心一緣，心善寂定，心善分別，心善安住。以無著無縛解脫心，住菩薩智，修普賢行，無有懈倦，能知一切眾生趣甚微細、眾生死甚微細、眾生生甚微細、眾生住甚
微細、眾生處甚微細、眾生品類甚微細、眾生境界甚微細、眾生行甚微細、眾生取甚微細、眾生攀緣甚微細——如是等一切甚微細，於一念中悉能了知。以無著無縛解脫心，立深志樂，修普賢行，能知一切菩薩從初發心為一切眾生修菩薩行甚微細、菩薩住處甚微細、菩薩神通甚微細、菩薩遊行無量佛剎甚微細、菩薩法光明甚微細、菩薩清凈眼甚微細、菩薩成就殊勝心甚微細、菩薩往詣一切如來道場眾會甚微細、菩薩陀羅尼門智甚微細、菩薩無量無畏地一切辯才藏演說甚微細、菩薩無量三昧相甚微細、菩薩見一切佛三昧智甚微細、菩薩甚深三昧智甚微細、菩薩大莊嚴三昧智甚微細、菩薩法界三昧智甚微細、菩薩大自在神通三昧智甚微細、菩薩盡未來際廣大行住持三昧智甚微細、菩薩出生無量差別三昧智甚微細、菩薩出生一切諸佛前勤修供養恒不捨離三昧智甚微細、菩薩修行一切甚深廣博無障無礙三昧智甚微細、菩薩究竟一切智地住持行智地大神通地決定義地離翳三昧智甚微細——如是等一切甚微細，悉能了知。以無著無縛解脫心，修普賢行，悉知一切菩薩安立智甚微細、菩薩地甚微細、菩薩無量行甚微細、菩薩出生迴向甚微細、菩薩得一切佛藏甚微細、菩薩觀察智甚微細、菩薩神通願力甚微細、菩薩演說三昧甚微細、菩
【現代漢語翻譯】 現代漢語譯本： 眾生的微細之處、眾生所處的微細之處、眾生的品類微細、眾生的境界微細、眾生的行為微細、眾生的執取微細、眾生的攀緣微細——像這樣的一切微細之處，都能在一念之間完全了知。以無執著、無束縛的解脫之心，立下深遠的志願，修習普賢菩薩的行愿，能夠知曉一切菩薩從最初發心為一切眾生修菩薩行時的微細之處、菩薩所住之處的微細、菩薩神通的微細、菩薩無量佛剎（佛的國土）的微細、菩薩法光明的微細、菩薩清凈眼的微細、菩薩成就殊勝心的微細、菩薩前往一切如來道場集會的微細、菩薩陀羅尼門（總持一切法門的智慧）的微細、菩薩無量無畏地一切辯才藏演說的微細、菩薩無量三昧（禪定）相的微細、菩薩見一切佛三昧智的微細、菩薩甚深三昧智的微細、菩薩大莊嚴三昧智的微細、菩薩法界三昧智的微細、菩薩大自在神通三昧智的微細、菩薩盡未來際廣大行住持三昧智的微細、菩薩出生無量差別三昧智的微細、菩薩出生一切諸佛前勤修供養恒不捨離三昧智的微細、菩薩修行一切甚深廣博無障無礙三昧智的微細、菩薩究竟一切智地住持行智地大神通地決定義地離翳三昧智的微細——像這樣的一切微細之處，都能完全了知。以無執著、無束縛的解脫之心，修習普賢菩薩的行愿，完全知曉一切菩薩安立智的微細、菩薩地的微細、菩薩無量行的微細、菩薩出生迴向的微細、菩薩得到一切佛藏的微細、菩薩觀察智的微細、菩薩神通願力的微細、菩薩演說三昧的微細、菩 薩
【English Translation】 English version: The subtle aspects of sentient beings, the subtle places where sentient beings dwell, the subtle categories of sentient beings, the subtle realms of sentient beings, the subtle actions of sentient beings, the subtle attachments of sentient beings, the subtle clinging of sentient beings—all such subtle aspects are fully understood in a single thought. With a mind liberated from attachment and bondage, establishing profound aspirations, and cultivating the practices of Samantabhadra (Universal Worthy) Bodhisattva, one can know all the subtle aspects of Bodhisattvas from their initial aspiration to cultivate Bodhisattva practices for all sentient beings, the subtle places where Bodhisattvas dwell, the subtle powers of Bodhisattvas, the subtle aspects of the immeasurable Buddha-lands of Bodhisattvas, the subtle light of the Dharma of Bodhisattvas, the subtle pure eyes of Bodhisattvas, the subtle achievement of the supreme minds of Bodhisattvas, the subtle gatherings of Bodhisattvas in the assemblies of all Tathagatas' (Thus Come Ones) sacred places, the subtle wisdom of the Dharani (mantra) gates of Bodhisattvas, the subtle eloquence of Bodhisattvas' immeasurable fearless grounds, the subtle aspects of the immeasurable Samadhis (meditative absorptions) of Bodhisattvas, the subtle wisdom of Bodhisattvas' Samadhi in seeing all Buddhas, the subtle wisdom of Bodhisattvas' profound Samadhi, the subtle wisdom of Bodhisattvas' great adorned Samadhi, the subtle wisdom of Bodhisattvas' Dharma-realm Samadhi, the subtle wisdom of Bodhisattvas' great self-mastery Samadhi, the subtle wisdom of Bodhisattvas' Samadhi that upholds vast practices throughout the future, the subtle wisdom of Bodhisattvas' Samadhi that gives rise to immeasurable distinctions, the subtle wisdom of Bodhisattvas' Samadhi that arises before all Buddhas, diligently making offerings and never abandoning, the subtle wisdom of Bodhisattvas' Samadhi that cultivates all profound, vast, unobstructed, and unimpeded practices, the subtle wisdom of Bodhisattvas' Samadhi that ultimately reaches the ground of all-knowing wisdom, upholds the ground of practice wisdom, the ground of great spiritual powers, the ground of definitive meaning, and the Samadhi that is free from obscurations—all such subtle aspects are fully understood. With a mind liberated from attachment and bondage, cultivating the practices of Samantabhadra, one fully knows all the subtle aspects of Bodhisattvas' established wisdom, the subtle grounds of Bodhisattvas, the subtle immeasurable practices of Bodhisattvas, the subtle arising of Bodhisattvas' dedication, the subtle attainment of all the Buddha-treasures of Bodhisattvas, the subtle wisdom of Bodhisattvas' observation, the subtle spiritual powers and vows of Bodhisattvas, the subtle exposition of Samadhi by Bodhisattvas, the subtle
薩自在方便甚微細、菩薩印甚微細、菩薩一生補處甚微細、菩薩生兜率天甚微細、菩薩住止天宮甚微細、菩薩嚴凈佛國甚微細、菩薩觀察人中甚微細、菩薩放大光明甚微細、菩薩種族殊勝甚微細、菩薩道場眾會甚微細、菩薩遍一切世界受生甚微細、菩薩於一身示現一切身命終甚微細、菩薩入母胎甚微細、菩薩住母胎甚微細、菩薩在母胎中自在示現一切法界道場眾會甚微細、菩薩在母胎中示現一切佛神力甚微細、菩薩示現誕生事甚微細、菩薩師子游行七步智甚微細、菩薩示處王宮巧方便智甚微細、菩薩出家修調伏行甚微細、菩薩菩提樹下坐道場甚微細、菩薩破魔軍眾成阿耨多羅三藐三菩提甚微細、如來坐菩提座放大光明照十方界甚微細、如來示現無量神變甚微細、如來師子吼大涅槃甚微細、如來調伏一切眾生而無所礙甚微細、如來不思議自在力如金剛菩提心甚微細、如來普護念一切世間境界甚微細、如來普於一切世界施作佛事盡未來劫而無休息甚微細、如來無礙神力周遍法界甚微細、如來於盡虛空界一切世界普現成佛調伏眾生甚微細、如來於一佛身現無量佛身甚微細、如來於去來今三世中皆處道場自在智甚微細——如是等一切微細悉能了知；成就清凈，普能示現一切世間；于唸唸中增長智慧，圓滿不退；善巧方便修菩薩
行，無有休息；成就普賢迴向之地，具足一切如來功德，永不厭舍菩薩所行，出生菩薩現前境界；無量方便皆悉清凈，普欲安隱一切眾生；修菩薩行，成就菩薩大威德地，得諸菩薩心之樂欲，獲金剛幢迴向之門，出生法界諸功德藏，常為諸佛之所護念；入諸菩薩深妙法門，演說一切真實之義，於法善巧無所違失，起大誓願不捨眾生；於一念中盡知一切心、非心地境界之藏，于非心處示生於心；遠離語言，安住智慧，同諸菩薩所行之行，以自在力示成佛道，盡未來際常無休息；一切世間眾生劫數，妄想言說之所建立，神通願力悉能示現。以無著無縛解脫心，修普賢行，得一切眾生界甚微細智，所謂：眾生界分別甚微細智、眾生界言說甚微細智、眾生界執著甚微細智、眾生界異類甚微細智、眾生界同類甚微細智、眾生界無量趣甚微細智、眾生界不思議種種分別所作甚微細智、眾生界無量雜染甚微細智、眾生界無量清凈甚微細智——如是等一切眾生界境界甚微細，於一念中能以智慧皆如實知；廣攝眾生而為說法，開示種種清凈法門，令修菩薩廣大智慧；化身無量，見者歡喜，以智日光照菩薩心，令其開悟智慧自在。以無著無縛解脫心，為一切眾生於一切世界修普賢行，得盡虛空界、法界、一切世界甚微細智，所謂：小世界甚
【現代漢語翻譯】 現代漢語譯本：
修行沒有止息；成就普賢（Samantabhadra）迴向的境界，具足一切如來（Tathagata）的功德，永遠不厭倦捨棄菩薩的修行，展現菩薩目前的境界；無量的方便法門都清凈無染，普遍希望安穩一切眾生；修菩薩行，成就菩薩的大威德境界，獲得諸菩薩心中的喜悅，得到金剛幢（Vajradhvaja）迴向的法門，展現法界一切功德寶藏，常為諸佛所護念；進入諸菩薩深奧微妙的法門，演說一切真實的義理，對於佛法善巧而沒有違背缺失，發起大誓願不捨棄眾生；在一念之間完全知曉一切心，以及非心境界的寶藏，在非心之處示現生起於心；遠離語言，安住于智慧，與諸菩薩所修行的行為相同，以自在的力量示現成就佛道，直到未來際永遠沒有止息；一切世間眾生所經歷的劫數，都是妄想言說所建立的，神通願力都能夠示現。以無執著無束縛的解脫心，修普賢行，獲得一切眾生界極其微細的智慧，即：眾生界分別的極其微細的智慧、眾生界言說的極其微細的智慧、眾生界執著的極其微細的智慧、眾生界異類的極其微細的智慧、眾生界同類的極其微細的智慧、眾生界無量趣的極其微細的智慧、眾生界不可思議種種分別所作的極其微細的智慧、眾生界無量雜染的極其微細的智慧、眾生界無量清凈的極其微細的智慧——像這樣等一切眾生界境界的極其微細之處，在一念之間能夠以智慧如實知曉；廣泛攝受眾生而為他們說法，開示種種清凈的法門，令他們修習菩薩廣大的智慧；化身無量，見到的人都歡喜，以智慧的光芒照耀菩薩的心，令他們開悟智慧自在。以無執著無束縛的解脫心，為一切眾生在一切世界修普賢行，獲得盡虛空界、法界、一切世界極其微細的智慧，即：小世界極其微細的智慧 English version:
Practice without rest; accomplishing the state of Samantabhadra's (Universal Worthy) dedication, possessing all the merits of the Tathagatas (Thus Come Ones), never weary of abandoning the practices of a Bodhisattva, manifesting the present state of a Bodhisattva; immeasurable skillful means are all pure, universally desiring to bring peace and stability to all sentient beings; cultivating the practices of a Bodhisattva, accomplishing the great majestic state of a Bodhisattva, obtaining the joy of the minds of all Bodhisattvas, acquiring the gate of dedication of the Vajradhvaja (Diamond Banner), manifesting all the treasure of merits of the Dharma Realm, constantly protected and remembered by all Buddhas; entering the profound and subtle Dharma gates of all Bodhisattvas, expounding all the true meanings, being skillful in the Dharma without any violation or deficiency, raising great vows not to abandon sentient beings; in a single thought, fully knowing all minds, as well as the treasure of non-mind states, manifesting the arising of mind in non-mind places; being apart from language, abiding in wisdom, being the same as the practices of all Bodhisattvas, manifesting the accomplishment of Buddhahood with free power, without rest until the end of the future; all the kalpas (eons) experienced by sentient beings in all worlds are established by deluded thoughts and speech, and the power of spiritual penetrations and vows can manifest them all. With a mind of non-attachment and non-bondage liberation, cultivating the practices of Samantabhadra, obtaining the extremely subtle wisdom of all sentient being realms, namely: the extremely subtle wisdom of the distinctions of sentient being realms, the extremely subtle wisdom of the speech of sentient being realms, the extremely subtle wisdom of the attachments of sentient being realms, the extremely subtle wisdom of the different kinds of sentient being realms, the extremely subtle wisdom of the same kinds of sentient being realms, the extremely subtle wisdom of the immeasurable destinies of sentient being realms, the extremely subtle wisdom of the inconceivable various distinctions made by sentient being realms, the extremely subtle wisdom of the immeasurable defilements of sentient being realms, the extremely subtle wisdom of the immeasurable purities of sentient being realms—such as these, all the extremely subtle aspects of the realms of sentient beings, in a single thought, one can know them all truthfully with wisdom; widely gathering sentient beings and speaking the Dharma for them, revealing various pure Dharma gates, enabling them to cultivate the vast wisdom of a Bodhisattva; manifesting immeasurable transformation bodies, those who see them are joyful, illuminating the minds of Bodhisattvas with the light of wisdom, enabling them to awaken to wisdom and freedom. With a mind of non-attachment and non-bondage liberation, for all sentient beings in all worlds, cultivating the practices of Samantabhadra, obtaining the extremely subtle wisdom of the entire space realm, the Dharma realm, and all worlds, namely: the extremely subtle wisdom of small worlds
【English Translation】 Practice without rest; accomplishing the state of Samantabhadra's (Universal Worthy) dedication, possessing all the merits of the Tathagatas (Thus Come Ones), never weary of abandoning the practices of a Bodhisattva, manifesting the present state of a Bodhisattva; immeasurable skillful means are all pure, universally desiring to bring peace and stability to all sentient beings; cultivating the practices of a Bodhisattva, accomplishing the great majestic state of a Bodhisattva, obtaining the joy of the minds of all Bodhisattvas, acquiring the gate of dedication of the Vajradhvaja (Diamond Banner), manifesting all the treasure of merits of the Dharma Realm, constantly protected and remembered by all Buddhas; entering the profound and subtle Dharma gates of all Bodhisattvas, expounding all the true meanings, being skillful in the Dharma without any violation or deficiency, raising great vows not to abandon sentient beings; in a single thought, fully knowing all minds, as well as the treasure of non-mind states, manifesting the arising of mind in non-mind places; being apart from language, abiding in wisdom, being the same as the practices of all Bodhisattvas, manifesting the accomplishment of Buddhahood with free power, without rest until the end of the future; all the kalpas (eons) experienced by sentient beings in all worlds are established by deluded thoughts and speech, and the power of spiritual penetrations and vows can manifest them all. With a mind of non-attachment and non-bondage liberation, cultivating the practices of Samantabhadra, obtaining the extremely subtle wisdom of all sentient being realms, namely: the extremely subtle wisdom of the distinctions of sentient being realms, the extremely subtle wisdom of the speech of sentient being realms, the extremely subtle wisdom of the attachments of sentient being realms, the extremely subtle wisdom of the different kinds of sentient being realms, the extremely subtle wisdom of the same kinds of sentient being realms, the extremely subtle wisdom of the immeasurable destinies of sentient being realms, the extremely subtle wisdom of the inconceivable various distinctions made by sentient being realms, the extremely subtle wisdom of the immeasurable defilements of sentient being realms, the extremely subtle wisdom of the immeasurable purities of sentient being realms—such as these, all the extremely subtle aspects of the realms of sentient beings, in a single thought, one can know them all truthfully with wisdom; widely gathering sentient beings and speaking the Dharma for them, revealing various pure Dharma gates, enabling them to cultivate the vast wisdom of a Bodhisattva; manifesting immeasurable transformation bodies, those who see them are joyful, illuminating the minds of Bodhisattvas with the light of wisdom, enabling them to awaken to wisdom and freedom. With a mind of non-attachment and non-bondage liberation, for all sentient beings in all worlds, cultivating the practices of Samantabhadra, obtaining the extremely subtle wisdom of the entire space realm, the Dharma realm, and all worlds, namely: the extremely subtle wisdom of small worlds
微細智、大世界甚微細智、雜染世界甚微細智、清凈世界甚微細智、無比世界甚微細智、種種世界甚微細智、廣世界甚微細智、狹世界甚微細智、無礙莊嚴世界甚微細智、遍一切世界佛出現甚微細智、遍一切世界說正法甚微細智、遍一切世界普現身甚微細智、遍一切世界放大光明甚微細智、盡一切世界示現諸佛自在神通甚微細智、盡一切世界以一音聲示一切音甚微細智、入一切世界一切佛剎道場眾會甚微細智、以一切法界佛剎作一佛剎甚微細智、以一佛剎作一切法界佛剎甚微細智、知一切世界如夢甚微細智、知一切世界如像甚微細智、知一切世界如幻甚微細智；如是了知出生一切菩薩之道，入普賢行智慧神通，具普賢觀，修菩薩行，常無休息；得一切佛自在神變，具無礙身，住無依智，于諸善法無所取著，心之所行悉無所得；於一切處起遠離想，于菩薩行起凈修想，於一切智無取著想，以諸三昧而自莊嚴，智慧隨順一切法界。以無著無縛解脫心，入普賢菩薩行門，得無量法界甚微細智、演說一切法界甚微細智、入廣大法界甚微細智、分別不思議法界甚微細智、分別一切法界甚微細智、一念遍一切法界甚微細智、普入一切法界甚微細智、知一切法界無所得甚微細智、觀一切法界無所礙甚微細智、知一切法界無有生甚微細
智、於一切法界現神變甚微細智——如是等一切法界甚微細，以廣大智皆如實知；於法自在，示普賢行，令諸眾生皆悉滿足；不捨于義，不著於法，出生平等無礙之智；知無礙本，不住一切法，不壞諸法性，如實無染，猶若虛空，隨順世間起于言說；開真實義，示寂滅性，於一切境無依、無住、無有分別；明見法界，廣大安立，了諸世間及一切法平等無二，離一切著。以無著無縛解脫心，修普賢行，生諸劫甚微細智，所謂：以不可說劫為一念甚微細智、以一念為不可說劫甚微細智、以阿僧祇劫入一劫甚微細智、以一劫入阿僧祇劫甚微細智、以長劫入短劫甚微細智、以短劫入長劫甚微細智、入有佛劫無佛劫甚微細智、知一切劫數甚微細智、知一切劫非劫甚微細智、一念中見三世一切劫甚微細智——如是等一切諸劫甚微細，以如來智，於一念中皆如實知；得諸菩薩圓滿行王心、入普賢行心、離一切分別異道戲論心、發大愿無懈息心、普見無量世界網無量諸佛充滿心、于諸佛善根諸菩薩行能聞持心、于安慰一切眾生廣大行聞已不忘心、能於一切劫現佛出世心、於一一世界盡未來際行不動行無休息心、於一切世界中以如來身業充滿菩薩身心。以無著無縛解脫心，修普賢行，成不退轉，得一切法甚微細智，所謂：甚深法甚微細智
【現代漢語翻譯】 現代漢語譯本：智慧，對於一切法界顯現神通變化的極其細微的智慧——像這樣等一切法界極其細微之處，都以廣大的智慧如實了知；對於法自在，示現普賢（Samantabhadra）菩薩的行愿，令一切眾生都得到滿足；不捨棄真義，不執著於法，生出平等無礙的智慧；了知無礙的根本，不住於一切法，不破壞諸法的自性，如實無染，猶如虛空，隨順世間而起言說；開顯真實的意義，示現寂滅的本性，對於一切境界無所依賴、無所住著、沒有任何分別；明見法界，廣大安立，了知一切世間及一切法平等不二，遠離一切執著。以無執著無束縛的解脫心，修習普賢菩薩的行愿，生出諸劫極其細微的智慧，所謂：以不可說劫為一念的極其細微的智慧、以一念為不可說劫的極其細微的智慧、以阿僧祇（asamkhya）劫入一劫的極其細微的智慧、以一劫入阿僧祇劫的極其細微的智慧、以長劫入短劫的極其細微的智慧、以短劫入長劫的極其細微的智慧、入有佛劫無佛劫的極其細微的智慧、了知一切劫數的極其細微的智慧、了知一切劫非劫的極其細微的智慧、一念中見到三世一切劫的極其細微的智慧——像這樣等一切諸劫極其細微之處，都以如來的智慧，在一念中如實了知；得到諸菩薩圓滿行愿之王的心、入普賢菩薩行愿的心、遠離一切分別異道戲論的心、發起大愿永不懈怠的心、普遍見到無量世界網無量諸佛充滿的心、對於諸佛的善根諸菩薩的行愿能夠聽聞並受持的心、對於安慰一切眾生廣大的行愿聽聞后不忘失的心、能夠在一切劫中顯現佛出世的心、在每一個世界盡未來際行持不動搖的行愿永不休息的心、在一切世界中以如來的身業充滿菩薩的身心。以無執著無束縛的解脫心，修習普賢菩薩的行愿，成就永不退轉，得到一切法極其細微的智慧，所謂：甚深法極其細微的智慧。
【English Translation】 English version: Wisdom, the extremely subtle wisdom of manifesting spiritual transformations in all realms of Dharma—all such extremely subtle aspects of all realms of Dharma are truly known with vast wisdom; being free in Dharma, demonstrating the practices of Samantabhadra (Universal Worthy), enabling all sentient beings to be fulfilled; not abandoning the true meaning, not clinging to Dharma, giving rise to equal and unobstructed wisdom; knowing the root of unobstructedness, not dwelling in any Dharma, not destroying the nature of all Dharmas, being truly undefiled, like space, following the world to speak; revealing the true meaning, demonstrating the nature of quiescence, being without reliance, without dwelling, and without any discrimination in all realms; clearly seeing the Dharma realm, vast and established, understanding all worlds and all Dharmas as equal and non-dual, free from all attachments. With a mind of liberation free from attachment and bondage, cultivating the practices of Samantabhadra, giving rise to the extremely subtle wisdom of all kalpas, namely: the extremely subtle wisdom of taking countless kalpas as one thought, the extremely subtle wisdom of taking one thought as countless kalpas, the extremely subtle wisdom of entering one kalpa into countless asamkhya kalpas, the extremely subtle wisdom of entering countless asamkhya kalpas into one kalpa, the extremely subtle wisdom of entering long kalpas into short kalpas, the extremely subtle wisdom of entering short kalpas into long kalpas, the extremely subtle wisdom of entering kalpas with Buddhas and kalpas without Buddhas, the extremely subtle wisdom of knowing all kalpa numbers, the extremely subtle wisdom of knowing all kalpas as non-kalpas, the extremely subtle wisdom of seeing all kalpas of the three times in one thought—all such extremely subtle aspects of all kalpas are truly known in one thought with the wisdom of the Tathagata; attaining the mind of the king of the perfect practices of all Bodhisattvas, entering the mind of the practices of Samantabhadra, abandoning the mind of all discriminatory heterodox views and frivolous debates, generating the great vow without laziness, universally seeing the mind filled with countless Buddhas in countless world-networks, the mind capable of hearing and upholding the good roots of all Buddhas and the practices of all Bodhisattvas, the mind that does not forget after hearing the vast practices of comforting all sentient beings, the mind capable of manifesting the appearance of Buddhas in all kalpas, the mind of practicing unmoving practices without rest in each world until the end of the future, the mind of filling the body and mind of Bodhisattvas with the body karma of the Tathagata in all worlds. With a mind of liberation free from attachment and bondage, cultivating the practices of Samantabhadra, achieving non-retrogression, attaining the extremely subtle wisdom of all Dharmas, namely: the extremely subtle wisdom of profound Dharma.
、廣大法甚微細智、種種法甚微細智、莊嚴法甚微細智、一切法無有量甚微細智、一切法入一法甚微細智、一法入一切法甚微細智、一切法入非法甚微細智、無法中安立一切法而不相違甚微細智、入一切佛法方便無有餘甚微細智——如是等一切世界一切言說所安立法諸微細智，與彼同等，其智無礙，皆如實知；得入無邊法界心，於一一法界深心堅住，成無礙行；以一切智充滿諸根，入諸佛智，正念方便，成就諸佛廣大功德；遍滿法界，普入一切諸如來身，現諸菩薩所有身業，隨順一切世界言辭，演說於法；得一切佛神力所加智慧意業，出生無量善巧方便分別諸法薩婆若智。以無著無縛解脫心，修普賢行，出生一切甚微細智，所謂：知一切剎甚微細智、知一切眾生甚微細智、知一切法果報甚微細智、知一切眾生心甚微細智、知一切說法時甚微細智、知一切法界甚微細智、知一切盡虛空界三世甚微細智、知一切語言道甚微細智、知一切世間行甚微細智、知一切出世行甚微細智，乃至知一切如來道、一切菩薩道、一切眾生道甚微細智；修菩薩行，住普賢道，若文若義皆如實知；生如影智，生如夢智，生如幻智，生如響智，生如化智，生如空智，生寂滅智，生一切法界智，生無所依智，生一切佛法智。』
「佛子！菩薩
【現代漢語翻譯】 現代漢語譯本：廣大的法是極其細微的智慧，種種的法是極其細微的智慧，莊嚴的法是極其細微的智慧，一切法沒有限量是極其細微的智慧，一切法入於一法是極其細微的智慧，一法入於一切法是極其細微的智慧，一切法入于非法是極其細微的智慧，在無法中安立一切法而不互相違背是極其細微的智慧，進入一切佛法方便沒有剩餘是極其細微的智慧——像這樣等一切世界一切言說所安立的法，各種細微的智慧，與那些智慧同等，其智慧沒有障礙，都如實地知道；得到進入無邊法界的心，在每一個法界都深心堅定地安住，成就無礙的修行；用一切智慧充滿各種根，進入諸佛的智慧，以正念方便，成就諸佛廣大的功德；遍滿法界，普遍進入一切如來的身體，顯現各種菩薩所有的身業，隨順一切世界的言辭，演說佛法；得到一切佛的神力所加持的智慧意業，出生無量善巧方便分別各種法的薩婆若智（一切智）。以沒有執著沒有束縛的解脫心，修普賢行（菩薩的十大願行），出生一切極其細微的智慧，所謂：知道一切剎（佛土）是極其細微的智慧，知道一切眾生是極其細微的智慧，知道一切法果報是極其細微的智慧，知道一切眾生的心是極其細微的智慧，知道一切說法時機是極其細微的智慧，知道一切法界是極其細微的智慧，知道一切盡虛空界三世是極其細微的智慧，知道一切語言道是極其細微的智慧，知道一切世間行是極其細微的智慧，知道一切出世間行是極其細微的智慧，乃至知道一切如來道、一切菩薩道、一切眾生道是極其細微的智慧；修菩薩行，安住普賢道，無論是文字還是意義都如實地知道；生起如影子的智慧，生起如夢的智慧，生起如幻的智慧，生起如回聲的智慧，生起如變化的智慧，生起如空的智慧，生起寂滅的智慧，生起一切法界的智慧，生起無所依賴的智慧，生起一切佛法的智慧。 『佛子！菩薩』
【English Translation】 English version: The vast Dharma is extremely subtle wisdom, the various Dharmas are extremely subtle wisdom, the adorned Dharma is extremely subtle wisdom, all Dharmas being limitless is extremely subtle wisdom, all Dharmas entering one Dharma is extremely subtle wisdom, one Dharma entering all Dharmas is extremely subtle wisdom, all Dharmas entering non-Dharma is extremely subtle wisdom, establishing all Dharmas within non-Dharma without contradiction is extremely subtle wisdom, entering all Buddha-Dharma expedient means without remainder is extremely subtle wisdom—like these and all the subtle wisdoms of the Dharmas established by all the worlds and all speech, being equal to those wisdoms, their wisdom is unobstructed, all knowing as it is; obtaining a mind that enters the boundless Dharma realm, deeply and firmly abiding in each Dharma realm, accomplishing unobstructed practice; using all wisdom to fill all roots, entering the wisdom of all Buddhas, with right mindfulness and expedient means, accomplishing the vast merits of all Buddhas; pervading the Dharma realm, universally entering the bodies of all Tathagatas, manifesting all the bodily actions of all Bodhisattvas, according with the speech of all worlds, expounding the Dharma; obtaining the wisdom of the mind-karma empowered by the divine power of all Buddhas, giving rise to immeasurable skillful means to distinguish all Dharmas, the Sarvajna (all-knowing) wisdom. With a mind of non-attachment and non-bondage liberation, cultivating the practice of Samantabhadra (Universal Worthy), giving rise to all extremely subtle wisdoms, namely: knowing all ksetras (Buddha-lands) is extremely subtle wisdom, knowing all sentient beings is extremely subtle wisdom, knowing the karmic retribution of all Dharmas is extremely subtle wisdom, knowing the minds of all sentient beings is extremely subtle wisdom, knowing the right time for expounding all Dharmas is extremely subtle wisdom, knowing all Dharma realms is extremely subtle wisdom, knowing all of the three periods of time in the entire space realm is extremely subtle wisdom, knowing all paths of language is extremely subtle wisdom, knowing all worldly practices is extremely subtle wisdom, knowing all transcendental practices is extremely subtle wisdom, and even knowing all Tathagata paths, all Bodhisattva paths, all sentient being paths is extremely subtle wisdom; cultivating Bodhisattva practices, abiding in the path of Samantabhadra, knowing both the words and the meanings as they truly are; giving rise to wisdom like a shadow, giving rise to wisdom like a dream, giving rise to wisdom like an illusion, giving rise to wisdom like an echo, giving rise to wisdom like a transformation, giving rise to wisdom like emptiness, giving rise to the wisdom of quiescence, giving rise to the wisdom of all Dharma realms, giving rise to wisdom without reliance, giving rise to the wisdom of all Buddha-Dharma. 'Buddha-child! Bodhisattva'
摩訶薩以無著無縛解脫心迴向，不分別若世間、若世間法，不分別若菩提、若菩提薩埵，不分別若菩薩行、若出離道，不分別若佛、若一切佛法，不分別若調伏眾生、若不調伏眾生，不分別若善根、若迴向，不分別若自、若他，不分別若施物、若受施者，不分別若菩薩行、若等正覺，不分別若法、若智。
「佛子！菩薩摩訶薩以彼善根如是迴向，所謂：『心無著無縛解脫，身無著無縛解脫，口無著無縛解脫，業無著無縛解脫，報無著無縛解脫，世間無著無縛解脫，佛剎無著無縛解脫，眾生無著無縛解脫，法無著無縛解脫，智無著無縛解脫。』菩薩摩訶薩如是迴向時，如三世諸佛為菩薩時所修迴向而行迴向；學過去諸佛迴向，成未來諸佛迴向，住現在諸佛迴向；安住過去諸佛迴向道，不捨未來諸佛迴向道，隨順現在諸佛迴向道；勤修過去諸佛教，成就未來諸佛教，了知現在諸佛教；滿足過去諸佛平等，成就未來諸佛平等，安住現在諸佛平等；行過去諸佛境界，住未來諸佛境界，等現在諸佛境界；得三世一切諸佛善根，具三世一切諸佛種性，住三世一切諸佛所行，順三世一切諸佛境界。
「佛子！是為菩薩摩訶薩第九無著無縛解脫心迴向。菩薩摩訶薩住此迴向時，一切金剛輪圍山所不能壞，於一切眾生中色相
【現代漢語翻譯】 現代漢語譯本 大菩薩以無執著、無束縛的解脫心迴向，不分別世間和世間法，不分別菩提（覺悟）和菩提薩埵（追求覺悟的眾生），不分別菩薩的修行和出離之道，不分別佛和一切佛法，不分別調伏眾生和不調伏眾生，不分別善根和迴向，不分別自己和他人，不分別施捨的物品和接受施捨的人，不分別菩薩的修行和正等覺悟，不分別法和智慧。
『佛子！菩薩摩訶薩以這些善根如此迴向，即：』心無執著、無束縛而解脫，身無執著、無束縛而解脫，口無執著、無束縛而解脫，業無執著、無束縛而解脫，報無執著、無束縛而解脫，世間無執著、無束縛而解脫，佛剎（佛的國土）無執著、無束縛而解脫，眾生無執著、無束縛而解脫，法無執著、無束縛而解脫，智無執著、無束縛而解脫。』菩薩摩訶薩如此迴向時，如同三世諸佛在為菩薩時所修的迴向而行迴向；學習過去諸佛的迴向，成就未來諸佛的迴向，安住現在諸佛的迴向；安住過去諸佛的迴向之道，不捨棄未來諸佛的迴向之道，隨順現在諸佛的迴向之道；勤修過去諸佛的教導，成就未來諸佛的教導，了知現在諸佛的教導；滿足過去諸佛的平等，成就未來諸佛的平等，安住現在諸佛的平等；行過去諸佛的境界，安住未來諸佛的境界，等同現在諸佛的境界；獲得三世一切諸佛的善根，具備三世一切諸佛的種性，安住三世一切諸佛所行，順應三世一切諸佛的境界。
『佛子！這就是菩薩摩訶薩的第九種無執著、無束縛解脫心迴向。菩薩摩訶薩安住于這種迴向時，一切金剛輪圍山都不能摧毀他，在一切眾生中，他的色相
【English Translation】 English version The great Bodhisattva dedicates merit with a mind of non-attachment and non-bondage liberation, not distinguishing between the world and worldly dharmas, not distinguishing between Bodhi (enlightenment) and Bodhisattva (a being seeking enlightenment), not distinguishing between the practice of a Bodhisattva and the path of liberation, not distinguishing between the Buddha and all Buddha-dharmas, not distinguishing between taming beings and not taming beings, not distinguishing between roots of goodness and dedication, not distinguishing between self and others, not distinguishing between the object of giving and the recipient, not distinguishing between the practice of a Bodhisattva and perfect enlightenment, not distinguishing between dharma and wisdom.
『Buddha-child! The Bodhisattva Mahasattva dedicates these roots of goodness in this way, that is: 『The mind is liberated without attachment and without bondage, the body is liberated without attachment and without bondage, the mouth is liberated without attachment and without bondage, karma is liberated without attachment and without bondage, retribution is liberated without attachment and without bondage, the world is liberated without attachment and without bondage, the Buddha-field (Buddha's land) is liberated without attachment and without bondage, sentient beings are liberated without attachment and without bondage, dharma is liberated without attachment and without bondage, wisdom is liberated without attachment and without bondage.』 When the Bodhisattva Mahasattva dedicates in this way, he dedicates as the Buddhas of the three times did when they were Bodhisattvas; he learns the dedication of the past Buddhas, accomplishes the dedication of the future Buddhas, and dwells in the dedication of the present Buddhas; he dwells in the path of dedication of the past Buddhas, does not abandon the path of dedication of the future Buddhas, and follows the path of dedication of the present Buddhas; he diligently cultivates the teachings of the past Buddhas, accomplishes the teachings of the future Buddhas, and understands the teachings of the present Buddhas; he fulfills the equality of the past Buddhas, accomplishes the equality of the future Buddhas, and dwells in the equality of the present Buddhas; he practices the realm of the past Buddhas, dwells in the realm of the future Buddhas, and is equal to the realm of the present Buddhas; he obtains the roots of goodness of all the Buddhas of the three times, possesses the nature of all the Buddhas of the three times, dwells in the practices of all the Buddhas of the three times, and conforms to the realm of all the Buddhas of the three times.
『Buddha-child! This is the ninth dedication of the Bodhisattva Mahasattva with a mind of non-attachment and non-bondage liberation. When the Bodhisattva Mahasattva dwells in this dedication, all the Vajra (diamond) mountain ranges cannot destroy him, and among all sentient beings, his appearance
第一無能及者，悉能摧破諸魔邪業，普現十方一切世界；修菩薩行，為欲開悟一切眾生，以善方便說諸佛法；得大智慧，于諸佛法心無迷惑，在在生處若行若住，常得值遇不壞眷屬；三世諸佛所說正法，以清凈念悉能受持，盡未來劫修菩薩行，常不休息，無所依著；普賢行愿增長具足，得一切智施作佛事，成就菩薩自在神通。」
爾時，金剛幢菩薩承佛神力，普觀十方而說頌言：
「普於十方無等尊， 未曾一起輕慢心， 隨其所修功德業， 亦復恭敬生尊重。 所修一切諸功德， 不為自己及他人， 恒以最上信解心， 利益眾生故迴向。 未嘗暫起高慢心， 亦復不生下劣意， 如來所有身等業， 彼悉請問勤修習。 所修種種諸善根， 悉為利益諸含識， 安住深心廣大解， 迴向人尊功德位。 世間所有無量別， 種種善巧奇特事， 粗細廣大及甚深， 靡不修行皆了達。 世間所有種種身， 以身平等入其中， 於此修行得了悟， 慧門成就無退轉。 世間國土無量種， 微細廣大仰覆別， 菩薩能以智慧門， 一毛孔中無不見。 眾生心行無有量， 能令平等入一心， 以智慧門悉開悟， 于所修行不退轉。 眾生諸根及欲
【現代漢語翻譯】 現代漢語譯本 第一種無與倫比的能力，是能夠摧毀一切魔障和邪惡行為，普遍顯現在十方一切世界；修行菩薩的行持，是爲了開悟一切眾生，用巧妙的方法宣說諸佛的教法；獲得大智慧，對於諸佛的教法心中沒有迷惑，無論在何處出生，無論是行走還是停留，都能常常遇到不離不棄的眷屬；三世諸佛所說的正法，用清凈的意念全部接受並保持，直到未來無盡的劫數都修行菩薩的行持，從不休息，沒有執著；普賢（Samantabhadra）的行愿增長圓滿，獲得一切智慧，施行佛的事業，成就菩薩自在的神通。 那時，金剛幢菩薩（Vajradhvaja Bodhisattva）承蒙佛的神力，普遍觀察十方而說偈頌： 『普遍在十方無與倫比的至尊，從未生起一絲輕慢的心，隨著他們所修的功德事業，也同樣恭敬地生起尊重。所修的一切功德，不是爲了自己或他人，總是以最上等的信心和理解，爲了利益眾生而回向。未曾片刻生起高傲的心，也從不產生卑劣的想法，如來（Tathagata）所有的身等行為，他們都請教並勤奮修習。所修的種種善根，都是爲了利益一切有情眾生，安住于深邃的心和廣大的理解，迴向給至尊的功德地位。世間所有無量的差別，種種巧妙奇特的事情，粗細廣大以及深奧的，沒有不修行而全部瞭解的。世間所有種種不同的身體，以身體的平等融入其中，在此修行而得到領悟，智慧之門成就而不會退轉。世間國土有無量種，微細廣大仰覆不同，菩薩能夠用智慧之門，在一個毛孔中全部看見。眾生的心行沒有限量，能夠使之平等地進入一心，用智慧之門全部開悟，對於所修行的不會退轉。眾生的各種根器和慾望，'
【English Translation】 English version The first unsurpassed ability is to destroy all demonic obstacles and evil deeds, universally manifesting in all worlds of the ten directions; practicing the conduct of a Bodhisattva, in order to enlighten all sentient beings, using skillful means to expound the teachings of all Buddhas; attaining great wisdom, without confusion in mind regarding the teachings of all Buddhas, wherever born, whether walking or staying, always encountering inseparable companions; the true Dharma spoken by the Buddhas of the three times, accepting and upholding it with pure mindfulness, practicing the conduct of a Bodhisattva for endless future kalpas, never resting, without attachment; the vows and practices of Samantabhadra (Universal Worthy) increasing and becoming complete, attaining all wisdom, performing the work of a Buddha, accomplishing the unobstructed spiritual powers of a Bodhisattva. At that time, Vajradhvaja Bodhisattva (Diamond Banner Bodhisattva), empowered by the Buddha's spiritual might, surveyed the ten directions and spoke in verse: 'Universally in the ten directions, the unsurpassed honored one, never once arising a mind of disrespect, according to the meritorious deeds they cultivate, also respectfully giving rise to reverence. All the merits cultivated, not for oneself or others, always with the highest faith and understanding, dedicating them for the benefit of sentient beings. Never for a moment arising a proud mind, nor ever generating an inferior thought, all the actions of the Tathagata (Thus Come One), they all inquire and diligently practice. All the various roots of goodness cultivated, are all for the benefit of all sentient beings, abiding in a profound mind and vast understanding, dedicating them to the honored one's position of merit. All the immeasurable differences in the world, all kinds of skillful and extraordinary things, coarse and fine, vast and profound, there is nothing not practiced and fully understood. All the various bodies in the world, entering into them with the equality of body, cultivating here and attaining enlightenment, the gate of wisdom is accomplished without regression. The lands of the world are of countless kinds, subtle and vast, upright and inverted, Bodhisattvas are able to see all within a single pore through the gate of wisdom. The minds and actions of sentient beings are limitless, able to make them equally enter into one mind, enlightening them all through the gate of wisdom, without regression in their practice. The various faculties and desires of sentient beings,'
樂， 上中下品各不同， 一切甚深難可知， 隨其本性悉能了。 眾生所有種種業， 上中下品各差別， 菩薩深入如來力， 以智慧門普明見。 不可思議無量劫， 能令平等入一念， 如是見已遍十方， 修行一切清凈業。 過去未來及現在， 了知其相各不同， 而亦不違平等理， 是則大心明達行。 世間眾生行不同， 或顯或隱無量種， 菩薩悉知差別相， 亦知其相皆無相。 十方世界一切佛， 所現自在神通力， 廣大難可得思議， 菩薩悉能分別知。 一切世界兜率中， 自然覺悟人師子， 功德廣大凈無等， 如其體相悉能見。 或現降神處母胎， 無量自在大神變， 成佛說法示滅度， 普遍世間無暫已。 人中師子初生時， 一切勝智悉承奉， 諸天帝釋梵王等， 靡不恭敬而瞻侍。 十方一切無有餘， 無量無邊法界中， 無始無末無遐邇， 示現如來自在力。 人中尊導現生已， 遊行諸方各七步， 欲以妙法悟群生， 是故如來普觀察。 見諸眾生沈慾海， 盲暗愚癡之所覆， 人中自在現微笑， 念當救彼三有苦。 大師子吼出妙音， 我為世間第一尊， 應然明凈智慧
【現代漢語翻譯】 現代漢語譯本 快樂的感受，根據上、中、下品各有不同，一切深奧的道理難以知曉，但能隨其本性完全瞭解。 眾生所造的各種業，根據上、中、下品各有差別，菩薩深入如來的力量，以智慧之門普遍明見。 不可思議的無量劫，能令平等地進入一念之間，如此觀察后遍及十方，修行一切清凈的業。 過去、未來和現在，瞭解它們的相狀各不相同，但也不違背平等的道理，這就是大心明達的修行。 世間眾生的行為各不相同，或顯現或隱藏有無量種，菩薩完全知曉這些差別的相狀，也知道這些相狀都是無相的。 十方世界一切佛，所展現的自在神通力，廣大而難以思議，菩薩完全能夠分別知曉。 一切世界兜率天（Tusita Heaven）中，自然覺悟的人中獅子（指佛陀），功德廣大清凈無等，能如實地見到他們的體相。 或者顯現降生於母親的胎中，展現無量自在的大神變，成佛說法，示現滅度，普遍於世間沒有片刻停止。 人中獅子初生時，一切殊勝的智慧都來承奉，諸天、帝釋（Indra）、梵王（Brahma）等，沒有不恭敬瞻仰侍奉的。 十方一切沒有遺漏，在無量無邊的法界中，沒有開始沒有結束沒有遠近，示現如來的自在力量。 人中尊者（指佛陀）出生后，向各方行走七步，想要用微妙的佛法開悟眾生，所以如來普遍觀察。 看到眾生沉溺於慾望的海洋，被盲目、黑暗和愚癡所覆蓋，人中自在者（指佛陀）展現微笑，想著應當救度他們脫離三有（欲界、色界、無色界）的痛苦。 大師子吼發出美妙的聲音，『我為世間第一尊，應當以明凈的智慧』
【English Translation】 English version The feeling of joy, varies according to the superior, middle, and inferior grades; all profound principles are difficult to know, but can be fully understood according to their inherent nature. The various karmas created by sentient beings differ according to the superior, middle, and inferior grades; Bodhisattvas deeply enter the power of the Tathagata (Buddha), and universally see with the gate of wisdom. Inconceivable immeasurable kalpas (eons), can make them enter into one thought equally; after observing in this way, they pervade the ten directions, and cultivate all pure karmas. The past, future, and present, understand that their appearances are different, but they do not violate the principle of equality; this is the practice of a great mind with clear understanding. The actions of sentient beings in the world are different, either manifested or hidden in countless ways; Bodhisattvas fully know these different appearances, and also know that these appearances are all without appearance. All Buddhas in the ten directions, the power of their self-mastery and supernatural abilities, are vast and difficult to conceive; Bodhisattvas are fully able to distinguish and know them. In the Tusita Heaven (兜率天) of all worlds, the naturally enlightened Lion among men (referring to the Buddha), whose merits are vast, pure, and unparalleled, can truly see their forms. Or they appear to descend into their mother's womb, manifesting immeasurable self-mastery and great supernatural transformations, attaining Buddhahood, teaching the Dharma, and demonstrating Nirvana, universally throughout the world without a moment's pause. When the Lion among men is first born, all supreme wisdom comes to serve; the gods, Indra (帝釋), Brahma (梵王), and others, all respectfully look up to and attend to him. In all the ten directions without omission, in the immeasurable and boundless Dharma realm, without beginning, without end, without near or far, the self-mastery power of the Tathagata is manifested. After the Honored One among men (referring to the Buddha) is born, he walks seven steps in each direction, wanting to enlighten sentient beings with the subtle Dharma, therefore the Tathagata observes universally. Seeing sentient beings drowning in the ocean of desire, covered by blindness, darkness, and ignorance, the self-mastered one among men (referring to the Buddha) shows a smile, thinking that he should save them from the suffering of the three realms (desire realm, form realm, formless realm). The great lion's roar emits a wonderful sound, 'I am the most honored one in the world, I should use clear and pure wisdom.'
燈， 滅彼生死愚癡闇。 人師子王出世時， 普放無量大光明， 令諸惡道皆休息， 永滅世間眾苦難。 或時示現處王宮， 或現舍家修學道， 為欲饒益眾生故， 示其如是自在力。 如來始坐道場時， 一切大地皆動搖， 十方世界悉蒙光， 六趣眾生咸離苦。 震動一切魔宮殿， 開悟十方眾生心， 昔曾受化及修行， 皆使了知真實義。 十方所有諸國土， 悉入毛孔無有餘， 一切毛孔剎無邊， 于彼普現神通力。 一切諸佛所開演， 無量方便皆隨悟， 設諸如來所不說， 亦能解了勤修習。 遍滿三千大千界， 一切魔軍興斗諍， 所作無量種種惡， 無礙智門能悉滅。 如來或在諸佛剎， 或復現處諸天宮， 或在梵宮而現身， 菩薩悉見無障礙。 佛現無量種種身， 轉于清凈妙法輪， 乃至三世一切劫， 求其邊際不可得。 寶座高廣最無等， 遍滿十方無量界， 種種妙相而莊嚴， 佛處其上難思議。 諸佛子眾共圍繞， 盡於法界悉周遍， 開示菩提無量行， 一切最勝所由道。 諸佛隨宜所作業， 無量無邊等法界， 智者能以一方便， 一切了知無不盡。 諸佛自在神通
【現代漢語翻譯】 現代漢語譯本 燈，熄滅那生死輪迴的愚昧黑暗。 當人中獅子王（指佛陀）出世時，普放無量的大光明， 使所有惡道眾生都得以休息，永遠滅除世間的各種痛苦災難。 有時示現在王宮中，有時示現捨棄家庭修行佛道， 爲了利益眾生，示現如此自在的力量。 當如來最初坐在菩提樹下時，一切大地都震動搖晃， 十方世界都蒙受光明，六道眾生都脫離痛苦。 震動一切魔王的宮殿，開悟十方眾生的心， 過去曾經接受教化和修行的人，都使他們瞭解真實的意義。 十方所有國土，都進入佛的毛孔中沒有剩餘， 一切毛孔中的剎土無邊無際，在那裡普遍示現神通力量。 一切諸佛所開示演說的，無量方便法門都能隨之領悟， 即使是諸如來沒有說過的，也能理解並勤奮修習。 遍滿三千大千世界，一切魔軍興起戰鬥爭鬥， 所作的無量種種惡行，都能被無礙的智慧之門所滅除。 如來有時在諸佛的剎土中，有時又示現在諸天宮殿中， 有時在梵天宮殿中顯現身形，菩薩們都能看見而沒有障礙。 佛顯現無量種種身形，轉動清凈微妙的法輪， 乃至過去、現在、未來一切劫，都無法求得其邊際。 寶座高廣無比，遍滿十方無量世界， 用種種微妙的相好來莊嚴，佛坐在上面，難以思議。 諸佛的弟子們共同圍繞，遍佈整個法界， 開示菩提的無量修行，一切最殊勝的修行之道。 諸佛隨順眾生根性所作的教化事業，無量無邊等同法界， 有智慧的人能用一種方便法門，就能完全瞭解而沒有遺漏。 諸佛自在的神通。
【English Translation】 English version The lamp extinguishes the darkness of ignorance of birth and death. When the Lion King among men (referring to the Buddha) appears in the world, he emits immeasurable great light, Causing all beings in evil realms to rest, and forever eliminating all suffering and calamities in the world. Sometimes he appears in royal palaces, and sometimes he appears renouncing his home to practice the Buddhist path, For the sake of benefiting all beings, he demonstrates such power of freedom. When the Tathagata first sat under the Bodhi tree, all the earth shook and trembled, The ten directions of the world were illuminated by light, and beings in the six realms were freed from suffering. Shaking all the palaces of the demon kings, enlightening the minds of beings in the ten directions, Those who had previously received teachings and practiced, were all made to understand the true meaning. All the lands in the ten directions enter into the pores of the Buddha without any remainder, The lands in all the pores are boundless, and there he universally manifests his power of spiritual abilities. All the immeasurable expedient teachings that all Buddhas have expounded, can be understood accordingly, Even those that the Tathagatas have not spoken of, can be understood and diligently practiced. Filling the three thousand great thousand worlds, all the demon armies rise up in battle and strife, The immeasurable evil deeds they commit, can all be extinguished by the gate of unobstructed wisdom. The Tathagata is sometimes in the Buddha lands, and sometimes appears in the palaces of the heavens, Sometimes he manifests his form in the Brahma palaces, and the Bodhisattvas can see him without obstruction. The Buddha manifests immeasurable forms, turning the pure and wonderful Dharma wheel, Even throughout all the kalpas of the past, present, and future, one cannot find its boundary. The jeweled seat is high and vast, filling the immeasurable worlds of the ten directions, Adorned with various wonderful marks, the Buddha sits upon it, beyond comprehension. The disciples of all the Buddhas gather around, pervading the entire Dharma realm, Revealing the immeasurable practices of Bodhi, the path by which all the most supreme are attained. The teaching activities that all Buddhas perform according to the needs of beings, are immeasurable and boundless, equal to the Dharma realm, The wise can use one expedient method, to fully understand without any omission. The Buddhas' free and unobstructed spiritual powers.
力， 示現一切種種身， 或現諸趣無量生， 或現采女眾圍繞。 或於無量諸世界， 示現出家成佛道， 乃至最後般涅槃， 分佈其身起塔廟。 如是種種無邊行， 導師演說佛所住， 世尊所有大功德， 誓願修行悉令盡。 以彼善根迴向時， 住于如是方便法， 如是修習菩提行， 其心畢竟無厭怠。 如來所有大神通， 及以無邊勝功德， 乃至世間諸智行， 一切悉知無不盡。 如是一切人中主， 隨其所有諸境界， 於一念中皆了悟， 而亦不捨菩提行。 諸佛所有微細行， 及一切剎種種法， 于彼悉能隨順知， 究竟迴向到彼岸。 有數無數一切劫， 菩薩了知即一念， 於此善入菩提行， 常勤修習不退轉。 十方所有無量剎， 或有雜染或清凈， 及彼一切諸如來， 菩薩悉能分別知。 于唸唸中悉明見， 不可思議無量劫， 如是三世無有餘， 具足修治菩薩行。 於一切心平等入， 入一切法亦平等， 盡空佛剎斯亦然， 彼最勝行悉了知。 出生眾生及諸法， 所有種種諸智慧， 菩薩神力亦復然， 如是一切無窮盡。 諸微細智各差別， 菩薩盡攝無有餘， 同相異相悉善
【現代漢語翻譯】 現代漢語譯本 以其力量，示現一切種種不同的身形， 有時顯現於各種輪迴之中，經歷無量的生死，有時顯現為被眾多采女圍繞的形象。 有時在無量諸世界中，示現出家修行，最終成就佛道， 乃至最後示現般涅槃（parinirvana，佛陀的最終寂滅），並分佈其舍利，建立塔廟。 像這樣種種無邊的行為，導師（佛陀）演說佛所安住的境界， 世尊（佛陀）所有的大功德，發誓愿修行，都要全部圓滿。 當以這些善根迴向時，安住于這樣的方便法門， 像這樣修習菩提（bodhi，覺悟）之行，其心永遠不會厭倦懈怠。 如來（tathagata，佛陀）所有的大神通，以及無邊殊勝的功德， 乃至世間所有的智慧和行為，一切都完全知曉，沒有遺漏。 像這樣一切人中的主宰（佛陀），隨著其所處的各種境界， 在一念之間全部了悟，而且也不放棄菩提之行。 諸佛所有的微細行為，以及一切剎土（buddhaksetra，佛的國土）的種種法， 對於這些都能隨順瞭解，最終迴向到達彼岸（paramita，圓滿）。 有數或無數的一切劫（kalpa，極長的時間單位），菩薩了知它們只是一念之間， 於此善巧地進入菩提之行，常常勤奮修習，永不退轉。 十方所有無量的剎土，有的雜染，有的清凈， 以及那裡的一切諸如來，菩薩都能分別知曉。 在念念之中都能明見，不可思議的無量劫， 像這樣三世（過去、現在、未來）沒有遺漏，具足修治菩薩之行。 對於一切心平等地進入，進入一切法也平等， 盡虛空的所有佛剎也是如此，菩薩對這些最殊勝的修行全部了知。 眾生的出生以及諸法的生起，所有種種的智慧， 菩薩的神力也是如此，像這樣一切都是無窮無盡的。 各種微細的智慧各有差別，菩薩全部攝取，沒有遺漏， 同相和異相都能善巧地瞭解。
【English Translation】 English version With power, manifesting all kinds of forms, Sometimes appearing in various realms, experiencing countless births and deaths, sometimes appearing surrounded by many celestial maidens. Sometimes in countless worlds, manifesting renunciation and the attainment of Buddhahood, Even until the final parinirvana (the final passing away of a Buddha), and distributing relics, establishing stupas. Such are the various boundless actions, the guide (Buddha) expounds the state where the Buddha dwells, All the great merits of the World Honored One (Buddha), vowing to cultivate, all must be perfected. When dedicating these roots of goodness, abiding in such expedient methods, Cultivating the practice of bodhi (enlightenment) in this way, the mind will never be weary or lax. All the great supernatural powers of the Tathagata (Buddha), and the boundless, supreme merits, Even all the wisdom and actions of the world, all are completely known, without omission. Such is the master of all people (Buddha), according to all the realms they are in, In a single thought, all is understood, and the practice of bodhi is not abandoned. All the subtle actions of the Buddhas, and all the various dharmas of all buddha-lands (buddhaksetra), For these, one can understand accordingly, ultimately dedicating to reach the other shore (paramita). All kalpas (extremely long periods of time), whether countable or countless, the bodhisattva knows them to be just a single thought, Skillfully entering the practice of bodhi, always diligently cultivating, never regressing. All the immeasurable buddha-lands in the ten directions, some defiled, some pure, And all the Tathagatas there, the bodhisattva can distinguish and know. In every thought, one can clearly see, immeasurable kalpas beyond comprehension, Like this, the three times (past, present, future) are without omission, fully cultivating the practice of the bodhisattva. Entering all minds equally, entering all dharmas equally, The same is true for all buddha-lands in the emptiness of space, the bodhisattva knows all these supreme practices. The birth of sentient beings and the arising of all dharmas, all kinds of wisdom, The supernatural power of the bodhisattva is also like this, all of this is endless. All the subtle wisdoms are different, the bodhisattva takes them all in, without omission, Both similar and dissimilar aspects can be skillfully understood.
知， 如是修行廣大行。 十方無量諸佛剎， 其中眾生各無量， 趣生族類種種殊， 住行力已悉能知。 過去未來現在世， 所有一切諸導師， 若人知此而回向， 則與彼佛行平等。 若人能修此迴向， 則為學佛所行道， 當得一切佛功德， 及以一切佛智慧。 一切世間莫能壞， 一切所學皆成就， 常能憶念一切佛， 常見一切世間燈。 菩薩勝行不可量， 諸功德法亦如是， 已住如來無上行， 悉知諸佛自在力。
大方廣佛華嚴經卷第三十一 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第三十二
于闐國三藏實叉難陀奉 制譯
十回向品第二十五之十
「佛子！云何為菩薩摩訶薩等法界無量回向？
「佛子！此菩薩摩訶薩以離垢繒而系其頂，住法師位，廣行法施，起大慈悲安立眾生，于菩提心常行饒益無有休息；以菩提心長養善根，為諸眾生作調御師，示諸眾生一切智道；為諸眾生作法藏日，善根光明普照一切；于諸眾生其心平等，修諸善行無有休息；心凈無染，智慧自在，不捨一切善根道業；作諸眾生大智商主，普令得入安隱正道；為諸眾生而作導首，令修一切善根法行；
【現代漢語翻譯】 現代漢語譯本 知曉，如此修行廣大的行為。 十方無量無數的佛土，其中的眾生各自無量， 所趣生的族類種種不同，他們的住處、行為和力量都能夠知曉。 過去、未來和現在的世界，所有一切的導師（佛）， 如果有人知道這些並回向，就與那些佛的修行平等。 如果有人能夠修習這種迴向，就是學習佛所修行的道路， 應當獲得一切佛的功德，以及一切佛的智慧。 一切世間都不能破壞，一切所學都能夠成就， 常常能夠憶念一切佛，常見一切世間的明燈。 菩薩殊勝的修行不可衡量，各種功德法也是如此， 已經安住于如來無上的修行，完全知曉諸佛的自在力量。
《大方廣佛華嚴經》卷第三十一 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第三十二
于闐國三藏實叉難陀（Siksananda）奉旨翻譯
十回向品第二十五之十
『佛子！什麼是菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）的等法界無量回向？』
『佛子！這位菩薩摩訶薩用離垢的繒（一種絲織品）繫在頭頂，安住於法師的地位，廣泛地施行法佈施，生起大慈悲心安立眾生，對於菩提心常常行饒益而沒有休息；用菩提心長養善根，為眾生作調御師，向眾生指示一切智道；為眾生作法藏的太陽，善根的光明普遍照耀一切；對於眾生，他的心平等，修習各種善行沒有休息；心清凈沒有污染，智慧自在，不捨棄一切善根道業；作為眾生的大智慧商主，普遍令他們進入安穩的正道；為眾生作引導者，令他們修習一切善根法行；』
【English Translation】 English version Knowing, thus cultivate vast practices. In the immeasurable Buddha lands of the ten directions, the beings within each are countless, The kinds of beings they are born into are various, and their abodes, actions, and powers are all known. The past, future, and present worlds, all the guides (Buddhas), If one knows this and dedicates it, then one's practice is equal to that of those Buddhas. If one can cultivate this dedication, then one is learning the path practiced by the Buddhas, One should attain all the merits of the Buddhas, as well as all the wisdom of the Buddhas. All the world cannot destroy it, all that is learned will be accomplished, One can always remember all the Buddhas, and always see the lamps of the world. The bodhisattva's (Bodhisattva) superior practices are immeasurable, and so are the various meritorious dharmas, Having already abided in the unsurpassed practice of the Tathagata (Tathagata, thus-gone one), one fully knows the self-mastery power of the Buddhas.
The Avatamsaka Sutra, Volume 31 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 32
Translated by the Tripitaka master Siksananda (Siksananda) of Khotan under imperial decree
Chapter 25, The Tenth Dedication
'Buddha-child! What is the Bodhisattva-Mahasattva's (Bodhisattva-Mahasattva, great bodhisattva) dedication that is equal to the boundless dharma realm?'
'Buddha-child! This Bodhisattva-Mahasattva ties a spotless silk cloth on his head, abides in the position of a Dharma master, widely practices Dharma giving, arises with great compassion to establish beings, constantly benefits beings with the Bodhi mind without rest; with the Bodhi mind, he nurtures good roots, acts as a tamer for beings, shows beings the path of all-wisdom; acts as the sun of the Dharma treasury for beings, the light of good roots universally illuminates everything; towards all beings, his mind is equal, he cultivates all good practices without rest; his mind is pure and without defilement, his wisdom is self-mastering, he does not abandon all good roots and practices; he acts as the great wisdom merchant for beings, universally leading them to enter the peaceful right path; he acts as a guide for beings, leading them to cultivate all good root practices;'
為諸眾生作不可壞堅固善友，令其善根增長成就。
「佛子！此菩薩摩訶薩以法施為首，發生一切清凈白法，攝受趣向一切智心，殊勝願力究竟堅固；成就增益，具大威德，依善知識，心無諂誑，思惟觀察一切智門無邊境界。以此善根如是迴向：『愿得修習、成就、增長廣大無礙一切境界；愿得於佛正教之中，乃至聽聞一句、一偈受持演說；愿得憶念與法界等無量無邊一切世界去、來、現在一切諸佛，既憶念已，修菩薩行。又愿以此唸佛善根，為一眾生於一世界盡未來劫修菩薩行；如於一世界，盡法界、虛空界、一切世界皆亦如是；如為一眾生，為一切眾生亦復如是。以善方便，一一皆為盡未來劫大誓莊嚴，終無離佛善知識想，常見諸佛現在其前，無有一佛出興於世不得親近。一切諸佛及諸菩薩所贊所說清凈梵行，誓願修行，悉令圓滿，所謂：不破梵行、不缺梵行、不雜梵行、無點梵行、無失梵行、無能蔽梵行、佛所贊梵行、無所依梵行、無所得梵行、增益菩薩清凈梵行、三世諸佛所行梵行、無礙梵行、無著梵行、無諍梵行、無滅梵行、安住梵行、無比梵行、無動梵行、無亂梵行、無恚梵行。』
「佛子！菩薩摩訶薩若能為己修行如是清凈梵行，則能普為一切眾生，令一切眾生皆得安住；令一切眾生皆得
【現代漢語翻譯】 現代漢語譯本：為一切眾生做不可摧毀的堅固善友，使他們的善根增長併成就。
『佛子（稱呼菩薩的用語）！這位菩薩摩訶薩（偉大的菩薩）以法施（傳播佛法）為首要，生起一切清凈的善法，攝受並趨向一切智（佛的智慧）之心，殊勝的願力最終堅固；成就增長，具備大威德，依靠善知識（指導修行的人），心中沒有諂媚虛偽，思惟觀察一切智門（通往佛智的途徑）無邊的境界。以此善根如此迴向：『愿能修習、成就、增長廣大無礙的一切境界；愿能在佛陀的正教之中，乃至聽聞一句、一偈（佛經中的詩句）都能受持演說；愿能憶念與法界（宇宙）等同的無量無邊一切世界過去、現在、未來的一切諸佛，既憶念之後，修菩薩行。又愿以此唸佛的善根，為一位眾生在一個世界盡未來劫（無限的時間）修菩薩行；如同在一個世界，盡法界、虛空界（宇宙空間）、一切世界都如此；如同為一位眾生，為一切眾生也如此。以善巧方便，一一都為盡未來劫的大誓願莊嚴，始終沒有離開佛和善知識的想法，常見諸佛現在眼前，沒有一位佛出世而不能親近。一切諸佛和諸菩薩所讚歎所說的清凈梵行（清凈的行為），誓願修行，全部令其圓滿，所謂：不破壞梵行、不缺失梵行、不雜染梵行、沒有污點的梵行、沒有過失的梵行、沒有能遮蔽的梵行、佛所讚歎的梵行、沒有所依賴的梵行、沒有所得的梵行、增長菩薩清凈梵行、三世諸佛所修行的梵行、無障礙的梵行、無執著的梵行、無爭鬥的梵行、無滅亡的梵行、安住的梵行、無比的梵行、不動的梵行、不亂的梵行、沒有嗔恨的梵行。』
『佛子！菩薩摩訶薩如果能為自己修行如此清凈的梵行，就能普遍地為一切眾生，使一切眾生都能安住；使一切眾生都能』
【English Translation】 English version: To make indestructible, firm, good friends for all sentient beings, causing their roots of goodness to grow and be accomplished.
'Buddha-child (a term for Bodhisattvas)! This Bodhisattva Mahasattva (great Bodhisattva) takes Dharma-giving (teaching the Buddha's teachings) as the foremost, generating all pure white dharmas, embracing and directing towards the mind of all-knowing wisdom (Buddha's wisdom), the supreme vows ultimately firm; accomplishing growth, possessing great majestic virtue, relying on good teachers (those who guide practice), with no flattery or deceit in the mind, contemplating and observing the boundless realms of the gate to all-knowing wisdom (the path to Buddha's wisdom). With this root of goodness, he makes such a dedication: 『May I cultivate, accomplish, and grow all boundless and unobstructed realms; may I, within the Buddha's true teachings, even upon hearing a single phrase or verse (a line of scripture), uphold and expound it; may I remember all Buddhas of the past, present, and future in the immeasurable and boundless worlds equal to the Dharma realm (the universe), and having remembered them, practice the Bodhisattva path. Furthermore, may I, with this root of goodness from mindfulness of the Buddha, practice the Bodhisattva path for one sentient being in one world for the duration of future kalpas (infinite time); just as in one world, so it is in the entire Dharma realm, the space realm (cosmic space), and all worlds; just as for one sentient being, so it is for all sentient beings. With skillful means, each and every one is adorned with great vows for the duration of future kalpas, never abandoning the thought of the Buddha and good teachers, always seeing the Buddhas present before them, with no Buddha appearing in the world that they cannot approach. All the pure Brahma conduct (pure actions) praised and spoken by all Buddhas and Bodhisattvas, I vow to practice, making them all complete, namely: not breaking Brahma conduct, not lacking Brahma conduct, not mixing Brahma conduct, Brahma conduct without blemish, Brahma conduct without fault, Brahma conduct that cannot be obscured, Brahma conduct praised by the Buddha, Brahma conduct without reliance, Brahma conduct without attainment, increasing the pure Brahma conduct of Bodhisattvas, Brahma conduct practiced by the Buddhas of the three times, unobstructed Brahma conduct, unattached Brahma conduct, non-contentious Brahma conduct, non-extinguishing Brahma conduct, abiding Brahma conduct, incomparable Brahma conduct, unmoving Brahma conduct, undisturbed Brahma conduct, Brahma conduct without hatred.』
'Buddha-child! If a Bodhisattva Mahasattva can cultivate such pure Brahma conduct for himself, then he can universally do so for all sentient beings, enabling all sentient beings to abide; enabling all sentient beings to'
開曉；令一切眾生皆得成就；令一切眾生皆得清凈；令一切眾生皆得無垢；令一切眾生皆得照明；令一切眾生離諸塵染；令一切眾生無諸障翳；令一切眾生離諸熱惱；令一切眾生離諸纏縛；令一切眾生永離諸惡；令一切眾生無諸惱害，畢竟清凈。何以故？菩薩摩訶薩自於梵行不能清凈，不能令他而得清凈；自於梵行而有退轉，不能令他無有退轉；自於梵行而有失壞，不能令他無有失壞；自於梵行而有遠離，不能令他常不遠離；自於梵行而有懈怠，不能令他不生懈怠；自於梵行不生信解，不能令他心生信解；自於梵行而不安住，不能令他而得安住；自於梵行而不證入，不能令他心得證入；自於梵行而有放舍，不能令他恒不放舍；自於梵行而有散動，不能令他心不散動。何以故？菩薩摩訶薩住無倒行，說無倒法，所言誠實，如說修行，凈身、口、意，離諸雜染，住無礙行，滅一切障。菩薩摩訶薩自得凈心，為他演說清凈心法；自修和忍，以諸善根調伏其心，令他和忍，以諸善根調伏其心；自離疑悔，亦令他人永離疑悔；自得凈信，亦令他得不壞凈信；自住正法，亦令眾生安住正法。
「佛子！菩薩摩訶薩復以法施所生善根如是迴向，所謂：『愿我獲得一切諸佛無盡法門，普為眾生分別解說，皆令歡喜，心得滿足，摧
【現代漢語翻譯】 現代漢語譯本 開示覺悟；使一切眾生都能成就；使一切眾生都能清凈；使一切眾生都能無垢；使一切眾生都能得到光明照耀；使一切眾生遠離各種塵世的污染；使一切眾生沒有各種障礙遮蔽；使一切眾生遠離各種熱惱；使一切眾生遠離各種纏縛；使一切眾生永遠遠離各種惡行；使一切眾生沒有各種惱害，最終達到清凈。為什麼呢？菩薩摩訶薩如果自己對於梵行（清凈的行為）不能清凈，就不能使他人得到清凈；自己對於梵行有退轉，就不能使他人沒有退轉；自己對於梵行有失壞，就不能使他人沒有失壞；自己對於梵行有遠離，就不能使他人常常不遠離；自己對於梵行有懈怠，就不能使他人不生懈怠；自己對於梵行不生信解，就不能使他人心中生起信解；自己對於梵行不安住，就不能使他人得到安住；自己對於梵行不證入，就不能使他人心中證入；自己對於梵行有放舍，就不能使他人恒常不放舍；自己對於梵行有散動，就不能使他人心不散動。為什麼呢？菩薩摩訶薩安住于無顛倒的修行，宣說無顛倒的佛法，所說的話真實不虛，按照所說的去修行，清凈身、口、意，遠離各種雜染，安住于無障礙的修行，滅除一切障礙。菩薩摩訶薩自己得到清凈的心，為他人演說清凈心的方法；自己修習和忍，用各種善根調伏自己的心，使他人也和忍，用各種善根調伏他們的心；自己遠離疑惑和後悔，也使他人永遠遠離疑惑和後悔；自己得到清凈的信心，也使他人得到不壞的清凈信心；自己安住于正法，也使眾生安住于正法。 『佛子！菩薩摩訶薩又以法佈施所產生的善根這樣迴向，就是：』愿我獲得一切諸佛無盡的法門，普遍為眾生分別解說，都使他們歡喜，心中得到滿足，摧毀
【English Translation】 English version To open up understanding; to enable all sentient beings to achieve accomplishment; to enable all sentient beings to attain purity; to enable all sentient beings to be without defilement; to enable all sentient beings to receive illumination; to enable all sentient beings to be free from all worldly contaminations; to enable all sentient beings to be without any obstructions or veils; to enable all sentient beings to be free from all torments; to enable all sentient beings to be free from all entanglements; to enable all sentient beings to forever be free from all evils; to enable all sentient beings to be without any harm, ultimately achieving purity. Why is this so? If a Bodhisattva Mahasattva cannot be pure in their own Brahmacarya (pure conduct), they cannot enable others to attain purity; if they regress in their Brahmacarya, they cannot enable others to not regress; if they have corruption in their Brahmacarya, they cannot enable others to be without corruption; if they are distant from their Brahmacarya, they cannot enable others to always not be distant; if they are lazy in their Brahmacarya, they cannot enable others to not be lazy; if they do not generate faith and understanding in their Brahmacarya, they cannot enable others to generate faith and understanding in their hearts; if they do not abide in their Brahmacarya, they cannot enable others to attain abiding; if they do not realize and enter into their Brahmacarya, they cannot enable others to realize and enter into their hearts; if they abandon their Brahmacarya, they cannot enable others to constantly not abandon it; if they are scattered in their Brahmacarya, they cannot enable others to not have scattered minds. Why is this so? A Bodhisattva Mahasattva abides in non-inverted practice, speaks non-inverted Dharma, their words are truthful and not false, they practice according to what they say, purify their body, speech, and mind, are free from all mixed contaminations, abide in unobstructed practice, and extinguish all obstacles. A Bodhisattva Mahasattva, having attained a pure mind, expounds the method of a pure mind to others; they cultivate forbearance and patience, using various good roots to tame their own mind, and enable others to also be forbearing and patient, using various good roots to tame their minds; they are free from doubt and regret, and also enable others to forever be free from doubt and regret; they attain pure faith, and also enable others to attain indestructible pure faith; they abide in the Right Dharma, and also enable sentient beings to abide in the Right Dharma. 『Buddha-child! Furthermore, a Bodhisattva Mahasattva dedicates the good roots generated from the Dharma-giving in this way, that is: 『May I obtain all the inexhaustible Dharma gates of all Buddhas, universally explain them to sentient beings, enabling them all to be joyful, their hearts to be satisfied, and to destroy』
滅一切外道異論。愿我能為一切眾生演說三世諸佛法海，於一一法生起、一一法義理、一一法名言、一一法安立、一一法解說、一一法顯示、一一法門戶、一一法悟入、一一法觀察、一一法分位，悉得無邊無盡法藏，獲無所畏，具四辯才，廣為眾生分別解說，窮未來際而無有盡。為欲令一切眾生立勝志願，出生無礙、無謬失辯；為欲令一切眾生皆生歡喜，為欲令一切眾產生就一切凈法光明，隨其類音，演說無斷：為欲令一切眾生深信歡喜，住一切智，辨了諸法，𢔌無迷惑，作是念言：我當普於一切世界，為諸眾生精勤修習，得遍法界無量自在身，得遍法界無量廣大心，具等法界無量清凈音聲，現等法界無量眾會道場，修等法界無量菩薩業，得等法界無量菩薩住，證等法界無量菩薩平等，學等法界無量菩薩法，住等法界無量菩薩行，入等法界無量菩薩迴向。』是為菩薩摩訶薩以諸善根而為迴向，為令眾生悉得成就一切智故。
「佛子！菩薩摩訶薩復以善根如是迴向，所謂：『為欲見等法界無量諸佛，調伏等法界無量眾生，住持等法界無量佛剎，證等法界無量菩薩智，獲等法界無量無所畏，成等法界無量諸菩薩陀羅尼，得等法界無量諸菩薩不思議住，具等法界無量功德，滿等法界無量利益眾生善根；又愿以此善根故
【現代漢語翻譯】 現代漢語譯本 愿我能滅除一切外道的不同見解。愿我能為一切眾生演說過去、現在、未來三世諸佛的法海，對於每一種法的生起、每一種法的義理、每一種法的名稱、每一種法的安立、每一種法的解說、每一種法的顯示、每一種法的門戶、每一種法的悟入、每一種法的觀察、每一種法的分類，都能獲得無邊無盡的法藏，獲得無所畏懼的膽識，具備四種辯才，廣泛地為眾生分別解說，直到未來無盡。爲了讓一切眾生樹立殊勝的志願，生起無礙、無謬誤的辯才；爲了讓一切眾生都生起歡喜心，爲了讓一切眾產生就一切清凈法光明，隨著他們的類別和聲音，不停地演說佛法：爲了讓一切眾生深信歡喜，安住於一切智慧，辨別諸法，不再迷惑，我應當這樣想：我應當在一切世界，為眾生精勤修行，獲得遍佈法界的無量自在身，獲得遍佈法界的無量廣大心，具備等同法界的無量清凈音聲，顯現等同法界的無量眾會道場，修習等同法界的無量菩薩事業，獲得等同法界的無量菩薩住處，證得等同法界的無量菩薩平等，學習等同法界的無量菩薩法，安住于等同法界的無量菩薩行，進入等同法界的無量菩薩迴向。』這就是菩薩摩訶薩（偉大的菩薩）用各種善根所作的迴向，爲了讓眾生都能成就一切智慧。 『佛子！菩薩摩訶薩又用善根這樣迴向，即：『爲了見到等同法界的無量諸佛，調伏等同法界的無量眾生，住持等同法界的無量佛剎（佛的國土），證得等同法界的無量菩薩智慧，獲得等同法界的無量無所畏懼，成就等同法界的無量諸菩薩陀羅尼（總持法門），獲得等同法界的無量諸菩薩不可思議的住處，具備等同法界的無量功德，圓滿等同法界的無量利益眾生的善根；又愿以此善根的緣故
【English Translation】 English version May I extinguish all the differing views of externalist paths. May I be able to expound for all sentient beings the ocean of Dharma of the Buddhas of the three times—past, present, and future—and for each and every dharma, its arising, its meaning, its name, its establishment, its explanation, its manifestation, its gateway, its realization, its observation, and its classification, may I obtain an immeasurable and inexhaustible treasury of Dharma, acquire fearlessness, possess the four kinds of eloquence, and extensively explain and differentiate for sentient beings, continuing until the end of the future. In order to cause all sentient beings to establish superior aspirations, to generate unobstructed and unerring eloquence; in order to cause all sentient beings to generate joy, in order to cause all sentient beings to accomplish the light of all pure dharmas, according to their kinds and sounds, to expound without ceasing: in order to cause all sentient beings to deeply believe and rejoice, to abide in all wisdom, to discern all dharmas, and to be without confusion, I shall think thus: I shall, in all worlds, diligently cultivate for all sentient beings, obtain a boundless, free body pervading the Dharma realm, obtain a boundless, vast mind pervading the Dharma realm, possess boundless, pure sounds equal to the Dharma realm, manifest boundless assemblies and bodhimandas equal to the Dharma realm, cultivate boundless Bodhisattva activities equal to the Dharma realm, obtain boundless Bodhisattva abodes equal to the Dharma realm, realize boundless Bodhisattva equality equal to the Dharma realm, learn boundless Bodhisattva dharmas equal to the Dharma realm, abide in boundless Bodhisattva practices equal to the Dharma realm, and enter into boundless Bodhisattva dedication equal to the Dharma realm.』 This is how a Bodhisattva Mahasattva (great Bodhisattva) dedicates all roots of goodness, in order to cause all sentient beings to accomplish all wisdom. 『Buddha-child! A Bodhisattva Mahasattva again dedicates roots of goodness in this way, namely: 『In order to see the immeasurable Buddhas equal to the Dharma realm, to tame the immeasurable sentient beings equal to the Dharma realm, to uphold the immeasurable Buddha-lands (Buddha's realms) equal to the Dharma realm, to realize the immeasurable Bodhisattva wisdom equal to the Dharma realm, to obtain the immeasurable fearlessness equal to the Dharma realm, to accomplish the immeasurable Bodhisattva dharanis (mantras) equal to the Dharma realm, to obtain the immeasurable inconceivable abodes of the Bodhisattvas equal to the Dharma realm, to possess the immeasurable merits equal to the Dharma realm, to fulfill the immeasurable roots of goodness that benefit sentient beings equal to the Dharma realm; and may it be, by virtue of these roots of goodness
，令我得福德平等、智慧平等、力平等、無畏平等、清凈平等、自在平等、正覺平等、說法平等、義平等、決定平等、一切神通平等，如是等法皆悉圓滿。如我所得，愿一切眾生亦如是得，如我無異。』
「佛子！菩薩摩訶薩復以善根如是迴向，所謂：『如法界無量，善根迴向亦復如是，所得智慧終無有量；如法界無邊，善根迴向亦復如是，見一切佛，無有其邊；如法界無限，善根迴向亦復如是，詣諸佛剎無有齊限；如法界無際，善根迴向亦復如是，於一切世界修菩薩行無有涯際；如法界無斷，善根迴向亦復如是，住一切智永不斷絕；如法界一性，善根迴向亦復如是，與一切眾生同一智性；如法界自性清凈，善根迴向亦復如是，令一切眾生究竟清凈；如法界隨順，善根迴向亦復如是，令一切眾生悉皆隨順普賢行愿；如法界莊嚴，善根迴向亦復如是，令一切眾生以普賢行而為莊嚴；如法界不可失壞，善根迴向亦復如是，令諸菩薩永不失壞諸清凈行。』
「佛子！菩薩摩訶薩復以此善根如是迴向，所謂：『愿以此善根，承事一切諸佛菩薩皆令歡喜；愿以此善根，速得趣入一切智性；愿以此善根，遍一切處，修一切智；愿以此善根，令一切眾生常得往覲一切諸佛；愿以此善根，令一切眾生常見諸佛，能作佛事；
【現代漢語翻譯】 現代漢語譯本：使我獲得福德平等、智慧平等、力量平等、無畏平等、清凈平等、自在平等、正覺平等、說法平等、義理平等、決斷平等、一切神通平等，像這樣的法都完全圓滿。如同我所獲得的，愿一切眾生也像這樣獲得，和我沒有差別。 佛子！菩薩摩訶薩又以善根這樣迴向，所謂：『如法界（宇宙萬物存在的空間）無量，善根迴向也像這樣，所獲得的智慧終究沒有限量；如法界無邊，善根迴向也像這樣，見到一切佛，沒有邊際；如法界無限，善根迴向也像這樣，到達諸佛的國土沒有止境；如法界無際，善根迴向也像這樣，在一切世界修行菩薩行沒有邊涯；如法界無斷，善根迴向也像這樣，安住於一切智慧永不間斷；如法界同一本性，善根迴向也像這樣，與一切眾生同一智慧本性；如法界自性清凈，善根迴向也像這樣，使一切眾生最終清凈；如法界隨順，善根迴向也像這樣，使一切眾生都隨順普賢（菩薩名）的行愿；如法界莊嚴，善根迴向也像這樣，使一切眾生以普賢的修行作為莊嚴；如法界不可毀壞，善根迴向也像這樣，使諸菩薩永遠不毀壞各種清凈的修行。』 佛子！菩薩摩訶薩又以此善根這樣迴向，所謂：『愿以此善根，承事一切諸佛菩薩都使他們歡喜；愿以此善根，迅速進入一切智慧的本性；愿以此善根，遍佈一切地方，修習一切智慧；愿以此善根，使一切眾生常常能夠前往拜見一切諸佛；愿以此善根，使一切眾生常常見到諸佛，能夠做佛的事業；』
【English Translation】 English version: May I obtain equality in merit, equality in wisdom, equality in power, equality in fearlessness, equality in purity, equality in freedom, equality in perfect enlightenment, equality in teaching the Dharma, equality in meaning, equality in decision, and equality in all supernatural powers. May all such dharmas be completely fulfilled. As I have obtained, may all sentient beings also obtain in the same way, without any difference from me. Buddha's children! The Bodhisattva Mahasattva again dedicates their roots of goodness in this way, saying: 'As the Dharma realm (the space where all things exist) is immeasurable, so too is the dedication of good roots, and the wisdom obtained is ultimately limitless; as the Dharma realm is boundless, so too is the dedication of good roots, and seeing all Buddhas has no end; as the Dharma realm is infinite, so too is the dedication of good roots, and reaching the lands of all Buddhas has no limit; as the Dharma realm is without boundary, so too is the dedication of good roots, and practicing the Bodhisattva path in all worlds has no end; as the Dharma realm is without interruption, so too is the dedication of good roots, and abiding in all wisdom is never interrupted; as the Dharma realm is of one nature, so too is the dedication of good roots, and sharing the same wisdom nature with all sentient beings; as the Dharma realm is pure in its own nature, so too is the dedication of good roots, and causing all sentient beings to ultimately become pure; as the Dharma realm is compliant, so too is the dedication of good roots, and causing all sentient beings to comply with the vows and practices of Samantabhadra (a Bodhisattva); as the Dharma realm is adorned, so too is the dedication of good roots, and causing all sentient beings to be adorned with the practices of Samantabhadra; as the Dharma realm is indestructible, so too is the dedication of good roots, and causing all Bodhisattvas to never destroy their pure practices.' Buddha's children! The Bodhisattva Mahasattva again dedicates these roots of goodness in this way, saying: 'May these roots of goodness cause all Buddhas and Bodhisattvas to be pleased by serving them; may these roots of goodness quickly lead to entering the nature of all wisdom; may these roots of goodness pervade all places, cultivating all wisdom; may these roots of goodness cause all sentient beings to always be able to go and pay homage to all Buddhas; may these roots of goodness cause all sentient beings to always see all Buddhas and be able to do the work of the Buddhas;'
愿以此善根，令一切眾生恒得見佛，不于佛事生怠慢心；愿以此善根，令一切眾生常得見佛，心喜清凈，無有退轉；愿以此善根，令一切眾生常得見佛，心善解了；愿以此善根，令一切眾生常得見佛，不生執著；愿以此善根，令一切眾生常得見佛，了達無礙；愿以此善根，令一切眾生常得見佛，成普賢行；愿以此善根，令一切眾生常見諸佛，現在其前，無時暫舍；愿以此善根，令一切眾生常見諸佛，出生菩薩無量諸力；愿以此善根，令一切眾生常見諸佛，於一切法永不忘失。』
「佛子！菩薩摩訶薩又以諸善根如是迴向，所謂：『如法界無起性迴向、如法界根本性迴向、如法界自體性迴向、如法界無依性迴向、如法界無忘失性迴向、如法界空無性迴向、如法界寂靜性迴向、如法界無處所性迴向、如法界無遷動性迴向、如法界無差別性迴向。』
「佛子！菩薩摩訶薩復以法施所有宣示、所有開悟及因此起一切善根如是迴向，所謂：『愿一切眾產生菩薩法師，常為諸佛之所護念；愿一切眾生作無上法師，方便安立一切眾生於一切智；愿一切眾生作無屈法師，一切問難莫能窮盡；愿一切眾生作無礙法師，得一切法無礙光明；愿一切眾生作智藏法師，能善巧說一切佛法；愿一切眾產生諸如來自在法師，善能分別如
【現代漢語翻譯】 現代漢語譯本 愿以此善根，使一切眾生恒常得見佛陀，不因佛事而生懈怠之心；愿以此善根，使一切眾生常得見佛陀，內心歡喜清凈，沒有退轉；愿以此善根，使一切眾生常得見佛陀，內心善於理解；愿以此善根，使一切眾生常得見佛陀，不生執著；愿以此善根，使一切眾生常得見佛陀，了達無礙；愿以此善根，使一切眾生常得見佛陀，成就普賢（Samantabhadra）菩薩的行愿；愿以此善根，使一切眾生常見諸佛，顯現在他們面前，沒有片刻的舍離；愿以此善根，使一切眾生常見諸佛，生出菩薩無量的力量；愿以此善根，使一切眾生常見諸佛，對於一切佛法永遠不會忘失。
『佛子！菩薩摩訶薩又以各種善根如此迴向，即：『如法界（Dharmadhatu，宇宙萬法所依之境）無起性迴向、如法界根本性迴向、如法界自體性迴向、如法界無依性迴向、如法界無忘失性迴向、如法界空無性迴向、如法界寂靜性迴向、如法界無處所性迴向、如法界無遷動性迴向、如法界無差別性迴向。』
『佛子！菩薩摩訶薩又以法佈施所宣說的、所開悟的以及因此而生起的一切善根如此迴向，即：『愿一切眾產生為菩薩法師，常為諸佛所護念；愿一切眾產生為無上法師，方便安立一切眾生於一切智（sarvajnata，佛陀的智慧）；愿一切眾產生為無屈法師，一切問難都不能窮盡；愿一切眾產生為無礙法師，得到一切法無礙光明；愿一切眾產生為智藏法師，能夠善巧地說一切佛法；愿一切眾產生為諸如來（Tathagata，佛陀的稱號）自在法師，善於分別如來所說的一切法；』
【English Translation】 English version May this root of good cause all sentient beings to constantly see the Buddha, and not develop a negligent mind towards the Buddha's work; may this root of good cause all sentient beings to constantly see the Buddha, with hearts joyful and pure, without regression; may this root of good cause all sentient beings to constantly see the Buddha, with hearts that understand well; may this root of good cause all sentient beings to constantly see the Buddha, without developing attachments; may this root of good cause all sentient beings to constantly see the Buddha, understanding without obstruction; may this root of good cause all sentient beings to constantly see the Buddha, accomplishing the practices of Samantabhadra (Universal Worthy); may this root of good cause all sentient beings to constantly see all Buddhas, appearing before them, without ever leaving for a moment; may this root of good cause all sentient beings to constantly see all Buddhas, giving rise to the immeasurable powers of Bodhisattvas; may this root of good cause all sentient beings to constantly see all Buddhas, never forgetting any of the Dharma.
『Children of the Buddha! Furthermore, the Bodhisattva Mahasattva dedicates all roots of good in this way, namely: 『Dedication like the non-arising nature of the Dharmadhatu (the realm of all phenomena), dedication like the fundamental nature of the Dharmadhatu, dedication like the self-nature of the Dharmadhatu, dedication like the non-reliance nature of the Dharmadhatu, dedication like the non-forgetting nature of the Dharmadhatu, dedication like the empty non-nature of the Dharmadhatu, dedication like the tranquil nature of the Dharmadhatu, dedication like the non-place nature of the Dharmadhatu, dedication like the non-moving nature of the Dharmadhatu, dedication like the non-discriminating nature of the Dharmadhatu.』
『Children of the Buddha! Furthermore, the Bodhisattva Mahasattva dedicates all the declarations, all the enlightenments, and all the roots of good arising from the Dharma teachings in this way, namely: 『May all sentient beings become Bodhisattva Dharma teachers, constantly protected and remembered by all Buddhas; may all sentient beings become supreme Dharma teachers, skillfully establishing all sentient beings in all-knowing wisdom (sarvajnata); may all sentient beings become unyielding Dharma teachers, whose questions cannot be exhausted; may all sentient beings become unobstructed Dharma teachers, obtaining the unobstructed light of all Dharmas; may all sentient beings become Dharma teachers who are treasuries of wisdom, able to skillfully explain all the Buddha's teachings; may all sentient beings become self-mastering Dharma teachers like the Tathagatas (Buddha's title), skillful in distinguishing all the Dharmas spoken by the Tathagatas;』
來智慧；愿一切眾生作如眼法師，說如實法，不由他教；愿一切眾生作憶持一切佛法法師，如理演說，不違句義；愿一切眾生作修行無相道法師，以諸妙相而自莊嚴，放無量光，善入諸法；愿一切眾生作大身法師，其身普遍一切國土，興大法雲，雨諸佛法；愿一切眾生作護法藏法師，建無勝幢，護諸佛法，令正法海無所缺減；愿一切眾生作一切法日法師，得佛辯才，巧說諸法；愿一切眾生作妙音方便法師，善說無邊法界之藏；愿一切眾生作到法彼岸法師，以智神通開正法藏；愿一切眾生作安住正法法師，演說如來究竟智慧；愿一切眾生作了達諸法法師，能說無量無盡功德；愿一切眾生作不誑世間法師，能以方便令入實際；愿一切眾生作破諸魔眾法師，善能覺知一切魔業；愿一切眾生作諸佛所攝受法師，離我、我所攝受之心；愿一切眾生作安隱一切世間法師，成就菩薩說法願力。』
「佛子！菩薩摩訶薩復以諸善根如是迴向，所謂：『不以取著業故迴向，不以取著報故迴向，不以取著心故迴向，不以取著法故迴向，不以取著事故迴向，不以取著因故迴向，不以取著語言音聲故迴向，不以取著名句文身故迴向，不以取著迴向故迴向，不以取著利益眾生故迴向。』
「佛子！菩薩摩訶薩復以善根如是迴向，所謂
【現代漢語翻譯】 現代漢語譯本：愿一切眾生都能獲得智慧，成為像眼法師一樣的人，宣說真實不虛的佛法，不受他人教唆；愿一切眾生都能成為憶持一切佛法的法師，如理如實地演說佛法，不違背佛法的字句和意義；愿一切眾生都能成為修行無相之道的法師，以各種美妙的相好莊嚴自身，放出無量的光明，善巧地深入理解一切佛法；愿一切眾生都能成為身形廣大的法師，其身形遍佈一切國土，興起大法雲，降下諸佛的教法；愿一切眾生都能成為守護佛法寶藏的法師，建立無上的法幢，守護諸佛的教法，使正法之海不減少缺失；愿一切眾生都能成為一切佛法的太陽法師，獲得佛陀的辯才，巧妙地宣說各種佛法；愿一切眾生都能成為妙音方便的法師，善於宣說無邊法界的寶藏；愿一切眾生都能成為到達佛法彼岸的法師，以智慧和神通開啟正法的寶藏；愿一切眾生都能成為安住于正法的法師，演說如來究竟的智慧；愿一切眾生都能成為通達一切佛法的法師，能夠宣說無量無盡的功德；愿一切眾生都能成為不欺騙世間的法師，能夠以方便法門引導眾生進入真如實際；愿一切眾生都能成為破除一切魔眾的法師，善於覺知一切魔的作為；愿一切眾生都能成為被諸佛所攝受的法師，遠離執著於我、我所的心；愿一切眾生都能成為安穩一切世間的法師，成就菩薩說法的大願力。 『佛子！菩薩摩訶薩又以各種善根這樣迴向，即：『不以執著于業而回向，不以執著于果報而回向，不以執著於心而回向，不以執著於法而回向，不以執著於事而回向，不以執著于因而回向，不以執著于語言音聲而回向，不以執著于名句文身而回向，不以執著于迴向本身而回向，不以執著于利益眾生而回向。』 『佛子！菩薩摩訶薩又以善根這樣迴向，即：
【English Translation】 English version: May all beings attain wisdom; may they become Dharma masters like the Eye Dharma Master, speaking the true Dharma without being influenced by others; may all beings become Dharma masters who remember and uphold all the Buddha's teachings, expounding them according to the principles, without violating the words and meanings; may all beings become Dharma masters who practice the path of non-form, adorning themselves with various wonderful marks, emitting immeasurable light, and skillfully penetrating all Dharmas; may all beings become Dharma masters with vast bodies, their bodies pervading all lands, raising great Dharma clouds, and raining down the teachings of all Buddhas; may all beings become Dharma masters who protect the treasury of the Dharma, establishing unsurpassed Dharma banners, protecting the teachings of all Buddhas, so that the ocean of the true Dharma is not diminished; may all beings become Dharma masters who are the sun of all Dharmas, attaining the eloquence of the Buddha, skillfully expounding all Dharmas; may all beings become Dharma masters of wonderful sound and skillful means, adept at expounding the treasury of the boundless Dharma realm; may all beings become Dharma masters who reach the other shore of the Dharma, using wisdom and spiritual powers to open the treasury of the true Dharma; may all beings become Dharma masters who abide in the true Dharma, expounding the ultimate wisdom of the Tathagata; may all beings become Dharma masters who understand all Dharmas, able to expound immeasurable and inexhaustible merits; may all beings become Dharma masters who do not deceive the world, able to guide beings into the true reality through skillful means; may all beings become Dharma masters who break through all demonic hosts, adept at perceiving all demonic activities; may all beings become Dharma masters who are embraced by all Buddhas, free from the mind that clings to self and what belongs to self; may all beings become Dharma masters who bring peace to all the world, fulfilling the great vows of a Bodhisattva to preach the Dharma. 'O sons of the Buddha! The Bodhisattva Mahasattva again dedicates all roots of goodness in this way, that is: 'Not dedicating with attachment to karma, not dedicating with attachment to retribution, not dedicating with attachment to mind, not dedicating with attachment to Dharma, not dedicating with attachment to events, not dedicating with attachment to causes, not dedicating with attachment to language and sound, not dedicating with attachment to names, phrases, and written forms, not dedicating with attachment to the act of dedication itself, not dedicating with attachment to benefiting sentient beings.' 'O sons of the Buddha! The Bodhisattva Mahasattva again dedicates roots of goodness in this way, that is:
：『不為耽著色境界故迴向，不為耽著聲、香、味、觸、法境界故迴向，不為求生天故迴向，不為求欲樂故迴向，不爲著欲境界故迴向，不為求眷屬故迴向，不為求自在故迴向，不為求生死樂故迴向，不爲著生死故迴向，不為樂諸有故迴向，不為求和合樂故迴向，不為求可樂著處故迴向，不為懷毒害心故迴向，不壞善根故迴向，不依三界故迴向，不著諸禪解脫三昧故迴向，不住聲聞、辟支佛乘故迴向。但為教化調伏一切眾生故迴向；但為成滿一切智智故迴向；但為得無礙智故迴向；但為得無障礙清凈善根故迴向；但為令一切眾生超出生死證大智慧故迴向；但為令大菩提心如金剛不可壞故迴向；但為成就究竟不死法故迴向；但為以無量莊嚴莊嚴佛種性，示現一切智自在故迴向；但為求菩薩一切法明大神通智故迴向；但為於盡法界、虛空界一切佛剎，行普賢行圓滿不退，被堅固大愿鎧，令一切眾生住普賢地故迴向；但為盡未來劫度脫眾生常無休息，示現一切智地無礙光明恒不斷故迴向。』
「佛子！菩薩摩訶薩以彼善根迴向時，以如是心迴向，所謂：『以本性平等心迴向，以法性平等心迴向，以一切眾生無量平等心迴向，以無諍平等心迴向，以自性無所起平等心迴向，以知諸法無亂心迴向，以入三世平等心迴向，以
【現代漢語翻譯】 現代漢語譯本：不爲了貪戀色（rupa，物質現象）的境界而回向，不爲了貪戀聲（shabda）、香（gandha）、味（rasa）、觸（sparsha）、法（dharma，精神現象）的境界而回向，不爲了求生天界而回向，不爲了追求慾望的快樂而回向，不爲了執著于慾望的境界而回向，不爲了追求眷屬而回向，不爲了追求自在而回向，不爲了追求生死輪迴中的快樂而回向，不爲了執著于生死輪迴而回向，不爲了喜愛存在於三界（欲界、色界、無色界）而回向，不爲了追求和合的快樂而回向，不爲了追求可以貪戀執著之處而回向，不爲了懷有毒害之心而回向，不爲了破壞善根而回向，不爲了依賴三界而回向，不爲了執著于各種禪定（dhyana）、解脫（vimoksha）、三昧（samadhi）而回向，不爲了停留在聲聞乘（shravakayana）、辟支佛乘（pratyekabuddhayana）而回向。只是爲了教化調伏一切眾生而回向；只是爲了成就圓滿一切智智（sarvajñatā，佛陀的智慧）而回向；只是爲了獲得無礙的智慧而回向；只是爲了獲得無障礙的清凈善根而回向；只是爲了令一切眾生超越生死，證得大智慧而回向；只是爲了令大菩提心（bodhicitta，成佛之心）如金剛般不可摧毀而回向；只是爲了成就究竟不死的法（amrita dharma）而回向；只是爲了以無量的莊嚴來莊嚴佛的種性（buddha gotra），示現一切智的自在而回向；只是爲了求得菩薩的一切法明大神通智而回向；只是爲了在盡法界（dharmadhatu）、虛空界（akasha-dhatu）的一切佛剎（buddha-kshetra），行普賢菩薩（Samantabhadra）的行愿，圓滿不退轉，披上堅固的大愿鎧甲，令一切眾生安住于普賢菩薩的境界而回向；只是爲了在未來無盡的劫中度脫眾生，永不停息，示現一切智地的無礙光明恒常不斷而回向。 佛子！菩薩摩訶薩以這些善根迴向時，以這樣的心迴向，即：『以本性平等心迴向，以法性平等心迴向，以對一切眾生無量的平等心迴向，以無諍的平等心迴向，以自性無所起的平等心迴向，以了知諸法不亂的心迴向，以入於三世（過去、現在、未來）的平等心迴向，以
【English Translation】 English version: Not for the sake of being attached to the realm of form (rupa), not for the sake of being attached to the realms of sound (shabda), smell (gandha), taste (rasa), touch (sparsha), and mental objects (dharma), not for the sake of seeking rebirth in heavens, not for the sake of seeking sensual pleasures, not for the sake of being attached to the realm of desires, not for the sake of seeking retinue, not for the sake of seeking freedom, not for the sake of seeking the pleasures of birth and death, not for the sake of being attached to birth and death, not for the sake of delighting in the three realms of existence, not for the sake of seeking the pleasure of union, not for the sake of seeking a place to be attached to, not for the sake of harboring a malicious mind, not for the sake of destroying good roots, not for the sake of relying on the three realms, not for the sake of being attached to various meditations (dhyana), liberations (vimoksha), and samadhis, not for the sake of abiding in the vehicle of the Hearers (shravakayana) or the vehicle of the Solitary Buddhas (pratyekabuddhayana). But only for the sake of teaching and taming all sentient beings, for the sake of accomplishing the complete wisdom of all-knowing (sarvajñatā), for the sake of attaining unobstructed wisdom, for the sake of attaining unobstructed pure good roots, for the sake of enabling all sentient beings to transcend birth and death and realize great wisdom, for the sake of making the great Bodhi mind (bodhicitta) indestructible like a diamond, for the sake of accomplishing the ultimate deathless Dharma (amrita dharma), for the sake of adorning the Buddha lineage (buddha gotra) with immeasurable adornments and manifesting the freedom of all-knowing, for the sake of seeking the great magical wisdom of the Bodhisattva's understanding of all dharmas, for the sake of practicing the vows of Samantabhadra Bodhisattva in all Buddha-lands (buddha-kshetra) throughout the entire Dharma-realm (dharmadhatu) and space-realm (akasha-dhatu), fulfilling them without regression, wearing the armor of firm great vows, and enabling all sentient beings to abide in the stage of Samantabhadra, for the sake of liberating sentient beings throughout endless future eons without rest, and constantly manifesting the unobstructed light of the all-knowing ground. O sons of the Buddha! When Bodhisattva Mahasattvas dedicate these good roots, they dedicate with such a mind, that is: 'Dedicate with a mind of equality in essence, dedicate with a mind of equality in Dharma-nature, dedicate with a mind of immeasurable equality towards all sentient beings, dedicate with a mind of equality without contention, dedicate with a mind of equality in self-nature without arising, dedicate with a mind of knowing that all dharmas are not confused, dedicate with a mind of entering the equality of the three times (past, present, future), dedicate with a
出生三世諸佛種性心迴向，以得不退失神通心迴向，以產生一切智行心迴向。又為令一切眾生永離一切地獄故迴向；為令一切眾生不入畜生趣故迴向；為令一切眾生不往閻羅王處故迴向；為令一切眾生除滅一切障道法故迴向；為令一切眾生滿足一切善根故迴向；為令一切眾生能應時轉法輪，令一切歡喜故迴向；為令一切眾生入十力輪故迴向；為令一切眾生滿足菩薩無邊清凈法愿故迴向；為令一切眾生隨順一切善知識教，菩提心器得滿足故迴向；為令一切眾生受持修行甚深佛法，得一切佛智光明故迴向；為令一切眾生修諸菩薩無障礙行常現前故迴向；為令一切眾生常見諸佛現其前故迴向；為令一切眾生清凈法光明常現前故迴向；為令一切眾生無畏大菩提心常現前故迴向；為令一切眾生菩薩不思議智常現前故迴向；為令一切眾生普救護眾生，令清凈大悲心常現前故迴向；為令一切眾生以不可說不可說勝妙莊嚴具莊嚴一切諸佛剎故迴向；為令一切眾生摧滅一切眾魔斗諍羅網業故迴向；為令一切眾生於一切佛剎皆無所依修菩薩行故迴向；為令一切眾生髮一切種智心，入一切佛法廣大門故迴向。』
「佛子！菩薩摩訶薩又以此善根，正念清凈迴向；智慧決定迴向；盡知一切佛法方便迴向；為成就無量無礙智故迴向；欲滿足
【現代漢語翻譯】 現代漢語譯本 以出生於過去、現在、未來三世諸佛的種性之心迴向，以獲得不退轉的神通之心迴向，以成就一切智慧之行之心迴向。又爲了使一切眾生永遠脫離一切地獄而回向；爲了使一切眾生不墮入畜生道而回向；爲了使一切眾生不去閻羅王（Yama-raja，掌管地獄的冥王）處而回向；爲了使一切眾生消除一切障礙修道的法而回向；爲了使一切眾生圓滿一切善根而回向；爲了使一切眾生能應時轉法輪（Dharma-cakra，佛陀教法的象徵），使一切眾生歡喜而回向；爲了使一切眾生進入十力輪（Dasabala-cakra，佛陀的十種力量）而回向；爲了使一切眾生圓滿菩薩無邊清凈的法愿而回向；爲了使一切眾生隨順一切善知識的教導，使菩提心（Bodhi-citta，覺悟之心）的器皿得以圓滿而回向；爲了使一切眾生受持修行甚深的佛法，獲得一切佛的智慧光明而回向；爲了使一切眾生修習諸菩薩無障礙的行持常現前而回向；爲了使一切眾生常見諸佛顯現在他們面前而回向；爲了使一切眾生清凈的法光明常現前而回向；爲了使一切眾生無畏的大菩提心常現前而回向；爲了使一切眾生菩薩不可思議的智慧常現前而回向；爲了使一切眾生普遍救護眾生，使清凈的大悲心常現前而回向；爲了使一切眾生以不可說不可說的殊勝美妙的莊嚴具來莊嚴一切諸佛剎（Buddha-ksetra，佛的凈土）而回向；爲了使一切眾生摧毀一切眾魔的鬥爭羅網業而回向；爲了使一切眾生在一切佛剎都無所依而修菩薩行而回向；爲了使一切眾生髮起一切種智（Sarvajnana，一切智慧）之心，進入一切佛法廣大的門而回向。 『佛子！菩薩摩訶薩又以此善根，以正念清凈迴向；以智慧決定迴向；以盡知一切佛法方便迴向；爲了成就無量無礙的智慧而回向；想要圓滿
【English Translation】 English version They dedicate the mind of the lineage of all Buddhas of the three times of birth, they dedicate the mind of obtaining non-regression supernatural powers, they dedicate the mind of generating all wisdom practices. Furthermore, they dedicate to make all sentient beings forever depart from all hells; they dedicate to make all sentient beings not enter the animal realm; they dedicate to make all sentient beings not go to the place of Yama-raja (the king of the underworld); they dedicate to make all sentient beings eliminate all obstacles to the path; they dedicate to make all sentient beings fulfill all good roots; they dedicate to make all sentient beings able to turn the Dharma-cakra (the wheel of Dharma) at the right time, making all beings rejoice; they dedicate to make all sentient beings enter the wheel of the ten powers (Dasabala-cakra); they dedicate to make all sentient beings fulfill the boundless pure vows of the Bodhisattvas; they dedicate to make all sentient beings follow the teachings of all good teachers, so that the vessel of Bodhi-citta (the mind of enlightenment) may be fulfilled; they dedicate to make all sentient beings receive and practice the profound Buddha Dharma, obtaining the light of all Buddha's wisdom; they dedicate to make all sentient beings practice the unobstructed conduct of all Bodhisattvas, always manifesting before them; they dedicate to make all sentient beings always see all Buddhas manifest before them; they dedicate to make the pure light of Dharma always manifest before all sentient beings; they dedicate to make the fearless great Bodhi-citta always manifest before all sentient beings; they dedicate to make the inconceivable wisdom of the Bodhisattvas always manifest before all sentient beings; they dedicate to make all sentient beings universally protect all beings, making the pure great compassion always manifest before them; they dedicate to make all sentient beings adorn all Buddha-ksetras (Buddha lands) with unspeakable and wonderful adornments; they dedicate to make all sentient beings destroy all the nets of demonic struggles; they dedicate to make all sentient beings practice the Bodhisattva path without any reliance in all Buddha-ksetras; they dedicate to make all sentient beings generate the mind of all-knowing wisdom (Sarvajnana), entering the vast gate of all Buddha Dharma. 'Disciples of the Buddha! Furthermore, the Bodhisattva Mahasattvas dedicate this good root with right mindfulness and purity; they dedicate with wisdom and determination; they dedicate with the expedient means of knowing all Buddha Dharma; they dedicate to achieve immeasurable and unobstructed wisdom; they wish to fulfill
清凈殊勝心故迴向；為一切眾生住大慈故迴向；為一切眾生住大悲故迴向；為一切眾生住大喜故迴向；為一切眾生住大舍故迴向；為永離二著住勝善根故迴向；為思惟觀察分別演說一切緣起法故迴向；為立大勇猛幢心故迴向；為立無能勝幢藏故迴向；為破諸魔眾故迴向；為得一切法清凈無礙心故迴向；為修一切菩薩行不退轉故迴向；為得樂求第一勝法心故迴向；為得樂求諸功德法自在清凈一切智智心故迴向；為滿一切愿，除一切諍，得佛自在無礙清凈法，為一切眾生轉不退法輪故迴向；為得如來最上殊勝法智慧日，百千光明之所莊嚴，普照一切法界眾生故迴向；為欲調伏一切眾生，隨其所樂常令滿足，不捨本願，盡未來際，聽聞正法，修習大行，得凈智慧離垢光明，斷除一切憍慢，消滅一切煩惱，裂愛慾網，破愚癡闇，具足無垢無障礙法故迴向；為一切眾生，于阿僧祇劫常勤修習一切智行無有退轉，一一令得無礙妙慧，示現諸佛自在神通無有休息故迴向。
「佛子！菩薩摩訶薩以諸善根如是迴向時，不應貪著三有、五欲境界。何以故？菩薩摩訶薩應以無貪善根迴向，應以無瞋善根迴向，應以無癡善根迴向，應以不害善根迴向，應以離慢善根迴向，應以不諂善根迴向，應以質直善根迴向，應以精勤善根迴向，應以
【現代漢語翻譯】 現代漢語譯本：以清凈殊勝的心迴向；爲了讓一切眾生安住于大慈而回向；爲了讓一切眾生安住于大悲而回向；爲了讓一切眾生安住于大喜而回向；爲了讓一切眾生安住于大舍而回向；爲了永遠脫離兩種執著（二著：我執和法執）而安住于殊勝的善根而回向；爲了思惟、觀察、分別、演說一切緣起法而回向；爲了樹立大勇猛的旗幟而回向；爲了樹立無能戰勝的寶藏而回向；爲了破除一切魔眾而回向；爲了獲得一切法清凈無礙的心而回向；爲了修習一切菩薩行而不退轉而回向；爲了獲得樂於追求第一殊勝法的心而回向；爲了獲得樂於追求諸功德法自在清凈一切智智（一切智智：佛的智慧）的心而回向；爲了圓滿一切願望，消除一切爭端，獲得佛的自在無礙清凈法，為一切眾生轉動不退轉的法輪而回向；爲了獲得如來最上殊勝的法智慧之日，以百千光明莊嚴，普照一切法界眾生而回向；爲了調伏一切眾生，隨順他們所喜愛的，常令滿足，不捨棄本來的誓願，直到未來際，聽聞正法，修習大行，獲得清凈智慧，遠離垢染光明，斷除一切驕慢，消滅一切煩惱，撕裂愛慾之網，破除愚癡的黑暗，具足無垢無障礙的法而回向；爲了讓一切眾生，在阿僧祇劫（阿僧祇劫：極長的時間單位）中常常勤奮修習一切智行而不退轉，一一使他們獲得無礙的妙慧，示現諸佛自在神通而沒有休息而回向。 『佛子！菩薩摩訶薩以諸善根這樣迴向時，不應該貪著三有（三有：欲有、色有、無色有）、五欲（五欲：色、聲、香、味、觸）的境界。為什麼呢？菩薩摩訶薩應該以無貪的善根迴向，應該以無嗔的善根迴向，應該以無癡的善根迴向，應該以不害的善根迴向，應該以離慢的善根迴向，應該以不諂的善根迴向，應該以質直的善根迴向，應該以精勤的善根迴向，應該以……』
【English Translation】 English version: Dedicating with a pure and supreme mind; dedicating for all sentient beings to abide in great loving-kindness; dedicating for all sentient beings to abide in great compassion; dedicating for all sentient beings to abide in great joy; dedicating for all sentient beings to abide in great equanimity; dedicating for the sake of eternally departing from the two attachments (two attachments: attachment to self and attachment to dharma) and abiding in supreme good roots; dedicating for the sake of contemplating, observing, distinguishing, and expounding all the laws of dependent origination; dedicating for the sake of establishing the banner of great courage; dedicating for the sake of establishing the treasury of invincible banners; dedicating for the sake of destroying all the hosts of demons; dedicating for the sake of attaining a mind that is pure and unobstructed in all dharmas; dedicating for the sake of cultivating all bodhisattva practices without regression; dedicating for the sake of attaining a mind that delights in seeking the first supreme dharma; dedicating for the sake of attaining a mind that delights in seeking all meritorious dharmas, the self-mastery, purity, and all-knowing wisdom (all-knowing wisdom: the wisdom of the Buddha); dedicating for the sake of fulfilling all vows, eliminating all disputes, attaining the Buddha's self-mastery, unobstructed pure dharma, and turning the irreversible wheel of dharma for all sentient beings; dedicating for the sake of attaining the Tathagata's supreme and excellent dharma, the sun of wisdom, adorned with hundreds of thousands of lights, universally illuminating all sentient beings in the dharma realm; dedicating for the sake of taming all sentient beings, fulfilling their desires, constantly satisfying them, not abandoning the original vows, until the end of the future, listening to the true dharma, cultivating great practices, attaining pure wisdom, being free from defilement and light, cutting off all arrogance, eliminating all afflictions, tearing the net of desire, breaking the darkness of ignorance, and possessing flawless and unobstructed dharmas; dedicating for the sake of all sentient beings, constantly and diligently cultivating the practices of all-knowing wisdom without regression for countless kalpas (kalpas: extremely long units of time), enabling each of them to attain unobstructed wonderful wisdom, and manifesting the self-mastery and supernatural powers of all Buddhas without rest. 'Buddha-child! When a Bodhisattva Mahasattva dedicates all good roots in this way, they should not be attached to the realms of the three existences (three existences: desire realm, form realm, formless realm) and the five desires (five desires: form, sound, smell, taste, touch). Why is that? A Bodhisattva Mahasattva should dedicate with good roots free from greed, should dedicate with good roots free from anger, should dedicate with good roots free from ignorance, should dedicate with good roots free from harm, should dedicate with good roots free from pride, should dedicate with good roots free from flattery, should dedicate with good roots of integrity, should dedicate with good roots of diligence, should dedicate with...'
修習善根迴向。佛子！菩薩摩訶薩如是迴向時得凈信心，于菩薩行歡喜忍受，修習清凈大菩薩道；具佛種性，得佛智慧；舍一切惡，離眾魔業；親近善友，成己大愿；請諸眾生，設大施會。
「佛子！菩薩摩訶薩復以此法施所生善根如是迴向，所謂：『令一切眾生，得凈妙音，得柔軟音，得天鼓音，得無量無數不思議音，得可愛樂音，得清凈音，得周遍一切佛剎音，得百千那由他不可說功德莊嚴音，得高遠音，得廣大音，得滅一切散亂音，得充滿法界音，得攝取一切眾生語言音；得一切眾生無邊音聲智，得一切清凈語言音聲智，得無量語言音聲智，得最自在音入一切音聲智；得一切清凈莊嚴音，得一切世間無厭足音，得究竟不繫屬一切世間音，得歡喜音，得佛清凈語言音，得說一切佛法遠離癡翳名稱普聞音，得令一切眾生得一切法陀羅尼莊嚴音，得說一切無量種法音，得普至法界無量眾會道場音，得普攝持不可思議法金剛句音，得開示一切法音，得能說不可說字句差別智藏音，得演說一切法無所著不斷音，得一切法光明照耀音，得能令一切世間清凈究竟至於一切智音，得普攝一切法句義音，得神力護持自在無礙音，得到一切世間彼岸智音。又以此善根，令一切眾生，得不下劣音，得無怖畏音，得無染著音，得一
【現代漢語翻譯】 現代漢語譯本 修習善根的迴向。佛子（佛的弟子）！菩薩摩訶薩（偉大的菩薩）這樣迴向時，會獲得清凈的信心，對於菩薩的修行歡喜忍受，修習清凈的偉大菩薩之道；具備成佛的種子，獲得佛的智慧；捨棄一切惡行，遠離各種魔的干擾；親近善友，成就自己的宏大誓願；邀請一切眾生，舉辦盛大的佈施法會。 『佛子！菩薩摩訶薩又將以法佈施所產生的善根這樣迴向，即：『愿一切眾生，獲得清凈美妙的聲音，獲得柔和的聲音，獲得天鼓般的聲音，獲得無量無數不可思議的聲音，獲得可愛喜悅的聲音，獲得清凈的聲音，獲得遍佈一切佛剎的聲音，獲得百千那由他（極大的數字）不可說功德莊嚴的聲音，獲得高遠的聲音，獲得廣大的聲音，獲得滅除一切散亂的聲音，獲得充滿法界的聲音，獲得攝取一切眾生語言的聲音；獲得一切眾生無邊音聲的智慧，獲得一切清凈語言音聲的智慧，獲得無量語言音聲的智慧，獲得最自在的聲音進入一切音聲的智慧；獲得一切清凈莊嚴的聲音，獲得一切世間永不厭足的聲音，獲得究竟不繫屬於一切世間的聲音，獲得歡喜的聲音，獲得佛清凈語言的聲音，獲得宣說一切佛法遠離愚癡矇蔽、名稱普聞的聲音，獲得令一切眾生得到一切法陀羅尼（總持）莊嚴的聲音，獲得宣說一切無量種法門的聲音，獲得普遍到達法界無量眾會道場的聲音，獲得普遍攝持不可思議法金剛句的聲音，獲得開示一切法門的聲音，獲得能夠宣說不可說字句差別智慧寶藏的聲音，獲得演說一切法無所執著、不斷絕的聲音，獲得一切法光明照耀的聲音，獲得能夠令一切世間清凈究竟到達一切智的聲音，獲得普遍攝取一切法句義的聲音，獲得神力護持自在無礙的聲音，獲得到達一切世間彼岸智慧的聲音。』又以此善根，愿一切眾生，獲得不低劣的聲音，獲得無所畏懼的聲音，獲得無染著的聲音，獲得一』
【English Translation】 English version Practicing the dedication of good roots. Disciple of the Buddha! When a Bodhisattva Mahasattva (a great Bodhisattva) dedicates in this way, they obtain pure faith, joyfully endure the practices of a Bodhisattva, and cultivate the pure great path of a Bodhisattva; they possess the Buddha-nature, attain the wisdom of the Buddha; they abandon all evil, and stay away from all demonic activities; they draw near to good friends, and fulfill their great vows; they invite all sentient beings, and hold great assemblies of giving. 『Disciple of the Buddha! Furthermore, the Bodhisattva Mahasattva dedicates the good roots arising from this Dharma giving in this way, namely: 『May all sentient beings obtain pure and wonderful sounds, obtain gentle sounds, obtain sounds like heavenly drums, obtain immeasurable and countless inconceivable sounds, obtain lovely and delightful sounds, obtain pure sounds, obtain sounds that pervade all Buddha-lands, obtain sounds adorned with hundreds of thousands of nayutas (a very large number) of ineffable merits, obtain lofty sounds, obtain vast sounds, obtain sounds that extinguish all distractions, obtain sounds that fill the Dharma realm, obtain sounds that encompass the languages of all sentient beings; obtain the wisdom of the boundless sounds of all sentient beings, obtain the wisdom of all pure language sounds, obtain the wisdom of immeasurable language sounds, obtain the most free and unhindered sounds that enter the wisdom of all sounds; obtain all pure and adorned sounds, obtain sounds that the world never tires of, obtain sounds that are ultimately not bound to any world, obtain joyful sounds, obtain the pure language sounds of the Buddha, obtain sounds that proclaim all the Buddha's teachings, free from ignorance and delusion, and whose name is universally heard, obtain sounds that adorn all sentient beings with the Dharani (mantra) of all Dharmas, obtain sounds that proclaim all immeasurable kinds of Dharmas, obtain sounds that universally reach the assemblies and Bodhimandas (places of enlightenment) of the immeasurable Dharma realm, obtain sounds that universally uphold the Vajra (diamond) words of inconceivable Dharmas, obtain sounds that reveal all Dharmas, obtain sounds that can proclaim the treasury of wisdom of the differences between ineffable words and phrases, obtain sounds that expound all Dharmas without attachment and without ceasing, obtain sounds that illuminate all Dharmas with light, obtain sounds that can purify all worlds and ultimately reach the wisdom of all, obtain sounds that universally encompass the meaning of all Dharma phrases, obtain sounds that are protected by divine power, free and unhindered, and obtain sounds that reach the wisdom of the other shore of all worlds.』 Furthermore, with these good roots, may all sentient beings obtain sounds that are not inferior, obtain sounds that are fearless, obtain sounds that are without attachment, obtain one』
切眾會道場歡喜音，得隨順美妙音，得善說一切佛法音，得斷一切眾生疑念皆令覺悟音，得具足辯才音，得普覺悟一切眾生長夜睡眠音。』
「佛子！菩薩摩訶薩復以諸善根如是迴向，所謂：『愿一切眾生得離眾過惡清凈法身，愿一切眾生得離眾過惡凈妙功德，愿一切眾生得離眾過惡清凈妙相，愿一切眾生得離眾過惡清凈業果，愿一切眾生得離眾過惡清凈一切智心，愿一切眾生得離眾過惡無量清凈菩提心，愿一切眾生得離眾過惡了知諸根清凈方便，愿一切眾生得離眾過惡清凈信解，愿一切眾生得離眾過惡清凈勤修無礙行愿，愿一切眾生得離眾過惡清凈正念、智慧辯才。』
「佛子！菩薩摩訶薩復以諸善根，為一切眾生如是迴向：『愿得種種清凈妙身，所謂：光明身、離濁身、無染身、清凈身、極清凈身、離塵身、極離塵身、離垢身、可愛樂身、無障礙身。於一切世界現諸業像，於一切世間現言說像，於一切宮殿現安立像。如凈明鏡，種種色像自然顯現，示諸眾生大菩提行，示諸眾生甚深妙法，示諸眾生種種功德，示諸眾生修行之道，示諸眾產生就之行，示諸眾生菩薩行愿，示諸眾生於一世界、一切世界佛興於世，示諸眾生一切諸佛神通變化，示諸眾生一切菩薩不可思議解脫威力，示諸眾產生滿普賢菩薩行
【現代漢語翻譯】 現代漢語譯本：『（菩薩）能發出令所有集會道場都歡喜的聲音，能發出隨順美妙的聲音，能發出善說一切佛法的聲音，能發出斷除一切眾生疑惑並令其覺悟的聲音，能發出具足辯才的聲音，能發出普遍覺悟一切眾生長久睡眠的聲音。』 『佛子！菩薩摩訶薩又以各種善根這樣迴向，所謂：『愿一切眾生得到遠離各種過錯惡行的清凈法身，愿一切眾生得到遠離各種過錯惡行的清凈美妙功德，愿一切眾生得到遠離各種過錯惡行的清凈美妙相好，愿一切眾生得到遠離各種過錯惡行的清凈業果，愿一切眾生得到遠離各種過錯惡行的清凈一切智心，愿一切眾生得到遠離各種過錯惡行的無量清凈菩提心，愿一切眾生得到遠離各種過錯惡行而了知諸根清凈的方便，愿一切眾生得到遠離各種過錯惡行的清凈信解，愿一切眾生得到遠離各種過錯惡行的清凈勤修無礙行愿，愿一切眾生得到遠離各種過錯惡行的清凈正念、智慧辯才。』 『佛子！菩薩摩訶薩又以各種善根，為一切眾生這樣迴向：『愿得到種種清凈美妙的身體，所謂：光明身、離濁身、無染身、清凈身、極清凈身、離塵身、極離塵身、離垢身、可愛樂身、無障礙身。在一切世界顯現各種業的形象，在一切世間顯現言說的形象，在一切宮殿顯現安立的形象。如同清凈明鏡，各種顏色形象自然顯現，向眾生展示大菩提的修行，向眾生展示甚深微妙的佛法，向眾生展示各種功德，向眾生展示修行的道路，向眾生展示成就的修行，向眾生展示菩薩的行愿，向眾生展示在一個世界、一切世界佛陀出世，向眾生展示一切諸佛的神通變化，向眾生展示一切菩薩不可思議的解脫威力，向眾生展示圓滿普賢菩薩的行愿。』
【English Translation】 English version: 『(The Bodhisattva) can emit sounds that delight all assembly places, can emit sounds that are in accordance with the wonderful, can emit sounds that skillfully explain all the Buddha's teachings, can emit sounds that dispel all doubts of sentient beings and awaken them, can emit sounds that are endowed with eloquence, can emit sounds that universally awaken all sentient beings from their long sleep.』 『Buddha-child! The Bodhisattva Mahasattva also dedicates all good roots in this way, saying: 『May all sentient beings attain a pure Dharma body free from all faults and evils, may all sentient beings attain pure and wonderful merits free from all faults and evils, may all sentient beings attain pure and wonderful marks free from all faults and evils, may all sentient beings attain pure karmic results free from all faults and evils, may all sentient beings attain a pure mind of all-knowing wisdom free from all faults and evils, may all sentient beings attain immeasurable pure Bodhi mind free from all faults and evils, may all sentient beings attain the expedient means of knowing the purity of all roots free from all faults and evils, may all sentient beings attain pure faith and understanding free from all faults and evils, may all sentient beings attain pure and diligent practice of unobstructed vows free from all faults and evils, may all sentient beings attain pure right mindfulness, wisdom, and eloquence free from all faults and evils.』 『Buddha-child! The Bodhisattva Mahasattva also dedicates all good roots to all sentient beings in this way: 『May they attain all kinds of pure and wonderful bodies, namely: a body of light, a body free from turbidity, a body free from defilement, a pure body, an extremely pure body, a body free from dust, an extremely dust-free body, a body free from impurities, a lovable body, and an unobstructed body. In all worlds, may they manifest the images of all karmas, in all realms, may they manifest the images of speech, and in all palaces, may they manifest the images of establishment. Like a clear and bright mirror, all kinds of colors and images naturally appear, showing sentient beings the practice of great Bodhi, showing sentient beings the profound and wonderful Dharma, showing sentient beings all kinds of merits, showing sentient beings the path of practice, showing sentient beings the practice of accomplishment, showing sentient beings the vows of Bodhisattvas, showing sentient beings the appearance of Buddhas in one world and all worlds, showing sentient beings the miraculous transformations of all Buddhas, showing sentient beings the inconceivable liberating power of all Bodhisattvas, and showing sentient beings the fulfillment of the practices of Samantabhadra Bodhisattva.』
愿一切智性。』菩薩摩訶薩以如是等微妙凈身，方便攝取一切眾生，悉令成就清凈功德一切智身。
「佛子！菩薩摩訶薩復以法施所生善根如是迴向：『愿身隨住一切世界修菩薩行，眾生見者皆悉不虛，發菩提心永無退轉，順真實義不可傾動；於一切世界，盡未來劫，住菩薩道而無疲厭；大悲均普，量同法界；知眾生根，應時說法，常不休息；于善知識，心常正念，乃至不捨一剎那頃；一切諸佛常現在前，心常正念未曾暫懈，修諸善根無有虛偽；置諸眾生於一切智，令不退轉；具足一切佛法光明，持大法雲，受大法雨，修菩薩行；入一切眾生，入一切佛剎，入一切諸法，入一切三世，入一切眾生業報智，入一切菩薩善巧方便智，入一切菩薩出生智，入一切菩薩清凈境界智，入一切佛自在神通，入一切無邊法界，於此安住，修菩薩行。』
大方廣佛華嚴經卷第三十二 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第三十三
于闐國三藏實叉難陀奉 制譯
十回向品第二十五之十一
「佛子！菩薩摩訶薩復以法施所修善根如是迴向：『愿一切佛剎皆悉清凈，以不可說不可說莊嚴具而莊嚴之。一一佛剎，其量廣大，同於法界，純善無礙，清凈光明，
【現代漢語翻譯】 現代漢語譯本 『愿一切都具有智慧。』菩薩摩訶薩以這樣微妙清凈的身體，方便地攝取一切眾生，使他們都成就清凈功德，獲得一切智慧的身體。 『佛子！菩薩摩訶薩又以法佈施所產生的善根這樣迴向：』愿我的身體隨處安住於一切世界修行菩薩道，眾生見到我都不落空，都能發起菩提心，永遠不會退轉，順應真實義，不可動搖；在一切世界，直到未來劫盡，安住于菩薩道而沒有疲倦厭煩；大悲心平等普遍，如同法界一樣廣大；瞭解眾生的根性，應時說法，常常不休息；對於善知識，心中常常保持正念，乃至一剎那也不捨離；一切諸佛常常顯現在眼前，心中常常保持正念，不曾有絲毫懈怠，修習各種善根沒有虛假；安置眾生於一切智慧之中，使他們不退轉；具足一切佛法光明，持有大法雲，接受大法雨，修行菩薩道；進入一切眾生，進入一切佛剎（佛的國土），進入一切諸法，進入一切三世（過去、現在、未來），進入一切眾生業報的智慧，進入一切菩薩善巧方便的智慧，進入一切菩薩出生的智慧，進入一切菩薩清凈境界的智慧，進入一切佛的自在神通，進入一切無邊法界，安住於此，修行菩薩道。』 《大方廣佛華嚴經》卷第三十二 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第三十三 于闐國三藏實叉難陀（Siksananda）奉 制譯 十回向品第二十五之十一 『佛子！菩薩摩訶薩又以法佈施所修的善根這樣迴向：』愿一切佛剎（佛的國土）都清凈，用不可說不可說的莊嚴具來莊嚴它們。每一個佛剎，其量廣大，如同法界一樣，純善無礙，清凈光明，
【English Translation】 English version 'May all attain omniscience.' The Bodhisattva Mahasattva, with such subtle and pure bodies, skillfully gathers all sentient beings, enabling them all to achieve pure merits and the body of omniscience. 'Buddha-child! The Bodhisattva Mahasattva further dedicates the roots of goodness generated from the Dharma-giving thus: 'May my body dwell in all worlds, practicing the Bodhisattva path, so that all beings who see me will not do so in vain, but will generate the Bodhi mind, never to regress, conforming to the true meaning, unshakeable; in all worlds, until the end of future kalpas, may I dwell on the Bodhisattva path without weariness or aversion; may great compassion be equal and universal, as vast as the Dharma realm; understanding the roots of sentient beings, may I preach the Dharma at the appropriate time, never ceasing; towards good teachers, may my mind always maintain right mindfulness, not abandoning it even for a single moment; may all Buddhas always appear before me, my mind always maintaining right mindfulness, never slacking, cultivating all good roots without falsehood; placing all sentient beings in omniscience, enabling them not to regress; fully possessing all the light of the Buddha Dharma, holding the great Dharma cloud, receiving the great Dharma rain, practicing the Bodhisattva path; entering all sentient beings, entering all Buddha-lands (Buddha-ksetra), entering all dharmas, entering all three times (past, present, future), entering the wisdom of all sentient beings' karmic retributions, entering the wisdom of all Bodhisattvas' skillful means, entering the wisdom of all Bodhisattvas' births, entering the wisdom of all Bodhisattvas' pure realms, entering all the Buddhas' unhindered spiritual powers, entering all the boundless Dharma realms, abiding in this, practicing the Bodhisattva path.' The Avatamsaka Sutra, Volume 32 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra The Avatamsaka Sutra, Volume 33 Translated under Imperial Decree by the Tripitaka Master Siksananda of Khotan Chapter 25, Part 11: The Ten Dedications 'Buddha-child! The Bodhisattva Mahasattva further dedicates the roots of goodness cultivated through Dharma-giving thus: 'May all Buddha-lands (Buddha-ksetra) be pure, adorned with ineffable and countless adornments. Each Buddha-land, in its vastness, is like the Dharma realm, purely good and unobstructed, pure and luminous,
諸佛于中現成正覺。一佛剎中清凈境界，悉能顯現一切佛剎；如一佛剎，一切佛剎亦復如是。其一一剎，悉以等法界無量無邊清凈妙寶莊嚴之具而為嚴飾。所謂：阿僧祇清凈寶座，敷眾寶衣；阿僧祇寶帳，寶網垂布；阿僧祇寶蓋，一切妙寶互相映徹；阿僧祇寶云，普雨眾寶；阿僧祇寶華，周遍清凈；阿僧祇眾寶所成欄、楯、軒、檻，清凈莊嚴；阿僧祇寶鈴，常演諸佛微妙音聲，周流法界；阿僧祇寶蓮華，種種寶色開敷榮耀；阿僧祇寶樹，周匝行列，無量妙寶以為華果；阿僧祇寶宮殿，無量菩薩止住其中，阿僧祇寶樓閣，廣博崇麗，延袤遠近；阿僧祇寶卻敵，大寶所成，莊嚴妙好；阿僧祇寶門闥，妙寶瓔珞周匝垂布；阿僧祇寶窗牖，不思議寶清凈莊嚴；阿僧祇寶多羅，形如半月，眾寶整合。如是一切，悉以眾寶而為嚴飾，離垢清凈，不可思議，無非如來善根所起，具足無數寶藏莊嚴。復有阿僧祇寶河，流出一切清凈善法；阿僧祇寶海，法水盈滿；阿僧祇寶芬陀利華，常出妙法芬陀利聲；阿僧祇寶須彌山，智慧山王秀出清凈；阿僧祇八楞妙寶，寶線貫穿，嚴凈無比；阿僧祇凈光寶，常放無礙大智光明，普照法界；阿僧祇寶鈴鐸，更相扣擊，出妙音聲；阿僧祇清凈寶，諸菩薩寶具足充滿；阿僧祇寶繒彩，處處垂下，色相光潔
【現代漢語翻譯】 現代漢語譯本 諸佛在此處顯現成就正覺。一個佛剎（佛所教化的世界）中的清凈境界，能夠完全顯現一切佛剎；如同一個佛剎，一切佛剎也都是如此。每一個佛剎，都以等同法界（宇宙萬物）的無量無邊清凈珍寶莊嚴之物來裝飾。這些包括：無數清凈的寶座，鋪設著各種珍寶衣物；無數寶帳，寶網垂掛；無數寶蓋，一切珍寶互相輝映；無數寶云，普遍降下各種珍寶；無數寶花，周遍清凈；無數由各種珍寶構成的欄桿、楯、軒、檻，清凈莊嚴；無數寶鈴，常常演奏諸佛微妙的音聲，周流法界；無數寶蓮花，各種珍寶色彩開放，光彩奪目；無數寶樹，周匝排列，以無量珍寶作為花果；無數寶宮殿，無數菩薩居住其中；無數寶樓閣，廣博高聳，綿延遠近；無數寶卻敵（防禦工事），由大珍寶構成，莊嚴美好；無數寶門闥（門），珍寶瓔珞周匝垂掛；無數寶窗戶，以不可思議的珍寶清凈莊嚴；無數寶多羅（棕櫚樹），形狀如半月，由各種珍寶整合。所有這些，都以各種珍寶來裝飾，遠離垢染，清凈無比，不可思議，無一不是如來善根所生，具足無數寶藏莊嚴。還有無數寶河，流出一切清凈善法；無數寶海，法水盈滿；無數寶芬陀利華（白蓮花），常常發出美妙的芬陀利聲；無數寶須彌山（宇宙中心之山），智慧山王秀出清凈；無數八楞妙寶，寶線貫穿，嚴凈無比；無數凈光寶，常常放出無礙大智光明，普照法界；無數寶鈴鐸，互相撞擊，發出美妙音聲；無數清凈寶，諸菩薩的寶物具足充滿；無數寶繒彩，處處垂下，色彩光潔。
【English Translation】 English version All Buddhas manifest and attain perfect enlightenment here. The pure realms within a single Buddha-ksetra (Buddha's field of teaching) can fully manifest all Buddha-ksetras; just as one Buddha-ksetra, so are all Buddha-ksetras. Each and every ksetra is adorned with immeasurable and boundless pure and precious ornaments equal to the Dharmadhatu (the totality of existence). These include: countless pure jeweled thrones, spread with various precious garments; countless jeweled canopies, with jeweled nets hanging down; countless jeweled parasols, all precious jewels reflecting each other; countless jeweled clouds, universally raining down various jewels; countless jeweled flowers, pervading purity; countless railings, balustrades, pavilions, and thresholds made of various jewels, pure and adorned; countless jeweled bells, constantly playing the subtle sounds of the Buddhas, flowing throughout the Dharmadhatu; countless jeweled lotuses, blooming with various precious colors, radiant and glorious; countless jeweled trees, arranged in rows, with immeasurable precious jewels as flowers and fruits; countless jeweled palaces, where countless Bodhisattvas reside; countless jeweled pavilions, vast and towering, extending far and near; countless jeweled ramparts, made of great jewels, adorned and beautiful; countless jeweled doors, with jeweled necklaces hanging all around; countless jeweled windows, adorned with inconceivable pure jewels; countless jeweled talas (palm trees), shaped like half-moons, formed from various jewels. All of these are adorned with various jewels, free from defilement, pure and inconceivable, all arising from the Tathagata's (Buddha's) good roots, possessing countless treasures of adornment. There are also countless jeweled rivers, flowing with all pure and wholesome dharmas; countless jeweled seas, filled with the water of Dharma; countless jeweled pundarika flowers (white lotuses), constantly emitting the wonderful sound of pundarika; countless jeweled Mount Sumerus (the central mountain of the universe), the king of wisdom mountains, standing out in purity; countless eight-faceted wondrous jewels, strung together with jeweled threads, incomparably pure and adorned; countless pure light jewels, constantly emitting unobstructed great wisdom light, illuminating the Dharmadhatu; countless jeweled bells and chimes, striking each other, emitting wonderful sounds; countless pure jewels, the treasures of all Bodhisattvas, fully abundant; countless jeweled banners, hanging everywhere, with colors bright and pure.
；阿僧祇妙寶幢，以寶半月而為嚴飾；阿僧祇寶幡，悉能普雨無量寶幡；阿僧祇寶帶，垂布空中，莊嚴殊妙；阿僧祇寶敷具，能生種種微細樂觸；阿僧祇妙寶旋，示現菩薩一切智眼；阿僧祇寶瓔珞，一一瓔珞百千菩薩上妙莊嚴；阿僧祇寶宮殿，超過一切妙絕無比；阿僧祇寶莊嚴具，金剛摩尼以為嚴飾；阿僧祇種種妙寶莊嚴具，常現一切清凈妙色；阿僧祇清凈寶，殊形異彩，光鑒映徹；阿僧祇寶山，以為垣墻，周匝圍繞，清凈無礙；阿僧祇寶香，其香普熏一切世界；阿僧祇寶化事，一一化事周遍法界；阿僧祇寶光明，一一光明現一切光。復有阿僧祇寶光明，清凈智光照了諸法。復有阿僧祇無礙寶光明，一一光明周遍法界。有阿僧祇寶處，一切諸寶皆悉具足。阿僧祇寶藏，開示一切正法藏寶。阿僧祇寶幢，如來幢相迥然高出。阿僧祇寶賢，大智賢像，具足清凈。阿僧祇寶園，生諸菩薩三昧快樂。阿僧祇寶音，如來妙音，普示世間。阿僧祇寶形，其一一形皆放無量妙法光明。阿僧祇寶相，其一一相悉超眾相。阿僧祇寶威儀，見者皆生菩薩喜樂。阿僧祇寶聚，見者皆生智慧寶聚。阿僧祇寶安住，見者皆生善住寶心。阿僧祇寶衣服，其有著者，生諸菩薩無比三昧。阿僧祇寶袈裟，其有著者，才始發心則得善見陀羅尼門。阿僧祇寶
【現代漢語翻譯】 現代漢語譯本：無數的珍寶妙幢（一種裝飾性的旗幟），用珍寶半月形的飾物來莊嚴；無數的珍寶幡（一種長條形的旗幟），能夠普遍降下無量的珍寶幡；無數的珍寶帶，垂布在空中，莊嚴殊勝美妙；無數的珍寶敷具（坐臥的墊子），能夠產生種種細微的快樂觸感；無數的珍寶旋（一種旋轉的裝飾），示現菩薩的一切智慧之眼；無數的珍寶瓔珞（一種項鍊），每一件瓔珞都以百千菩薩的殊妙莊嚴來裝飾；無數的珍寶宮殿，超越一切，美妙絕倫，無與倫比；無數的珍寶莊嚴具，用金剛摩尼（一種珍貴的寶石）來裝飾；無數的種種珍妙寶莊嚴具，常常顯現一切清凈美妙的色彩；無數的清凈珍寶，形狀各異，光彩照耀，晶瑩剔透；無數的珍寶山，作為圍墻，周匝圍繞，清凈無礙；無數的珍寶香，它的香氣普遍薰染一切世界；無數的珍寶化事（變化的事物），每一件化事都周遍法界；無數的珍寶光明，每一道光明都顯現一切光明。又有無數的珍寶光明，清凈的智慧之光照耀明瞭諸法。又有無數的無礙珍寶光明，每一道光明都周遍法界。有無數的珍寶處，一切珍寶都完全具備。無數的珍寶藏，開示一切正法寶藏。無數的珍寶幢，如來的幢相迥然高出。無數的珍寶賢，大智慧賢者的形象，具足清凈。無數的珍寶園，產生諸菩薩三昧的快樂。無數的珍寶音，如來的美妙聲音，普遍示現世間。無數的珍寶形，它的每一個形狀都放出無量美妙的法光明。無數的珍寶相，它的每一個相都超越眾相。無數的珍寶威儀，見到的人都產生菩薩的喜悅快樂。無數的珍寶聚，見到的人都產生智慧的寶聚。無數的珍寶安住，見到的人都產生善住的寶心。無數的珍寶衣服，穿戴它的人，產生諸菩薩無比的三昧。無數的珍寶袈裟，穿戴它的人，才剛剛發心就得到善見陀羅尼門（一種記憶和理解佛法的能力）。無數的珍寶
【English Translation】 English version: Countless exquisite jeweled banners, adorned with jeweled crescent moon ornaments; countless jeweled pennants, capable of universally raining down immeasurable jeweled pennants; countless jeweled belts, hanging in the air, adorned with extraordinary beauty; countless jeweled furnishings, capable of generating various subtle sensations of pleasure; countless exquisite jeweled spirals, manifesting the all-knowing eyes of the Bodhisattvas; countless jeweled necklaces, each necklace adorned with the supreme adornments of hundreds of thousands of Bodhisattvas; countless jeweled palaces, surpassing all others in exquisite and unparalleled beauty; countless jeweled ornaments, adorned with vajra-mani (diamond-like) jewels; countless various exquisite jeweled ornaments, constantly manifesting all pure and wondrous colors; countless pure jewels, of various shapes and colors, with radiant and transparent light; countless jeweled mountains, serving as walls, surrounding all sides, pure and unobstructed; countless jeweled fragrances, their fragrance pervading all worlds; countless jeweled transformations, each transformation pervading the entire Dharma realm; countless jeweled lights, each light manifesting all lights. Furthermore, there are countless jeweled lights, pure wisdom lights illuminating all dharmas. Furthermore, there are countless unobstructed jeweled lights, each light pervading the entire Dharma realm. There are countless jeweled places, where all jewels are fully present. Countless jeweled treasuries, revealing all the treasures of the true Dharma. Countless jeweled banners, the banner of the Tathagata standing out prominently. Countless jeweled sages, images of great wisdom sages, complete with purity. Countless jeweled gardens, generating the joy of samadhi for all Bodhisattvas. Countless jeweled sounds, the wondrous sounds of the Tathagata, universally manifesting to the world. Countless jeweled forms, each form emitting immeasurable wondrous Dharma light. Countless jeweled characteristics, each characteristic surpassing all others. Countless jeweled dignified behaviors, those who see them all generate the joy of Bodhisattvas. Countless jeweled gatherings, those who see them all generate the gathering of wisdom. Countless jeweled abodes, those who see them all generate the mind of good abiding. Countless jeweled garments, those who wear them generate the incomparable samadhi of all Bodhisattvas. Countless jeweled kasayas (monk's robes), those who wear them, upon first generating the aspiration, attain the Dharani gate of good vision. Countless jeweled
修習，其有見者，知一切寶皆是業果，決定清凈。阿僧祇寶無礙知見，其有見者，得了一切清凈法眼。阿僧祇寶光藏，其有見者，則得成就大智慧藏。阿僧祇寶座，佛坐其上大師子吼。阿僧祇寶燈，常放清凈智慧光明。阿僧祇寶多羅樹，次第行列，繚以寶繩，莊嚴清凈。其樹復有阿僧祇寶干，從身聳擢，端直圓潔；阿僧祇寶枝，種種眾寶莊嚴稠密，不思議鳥翔集其中，常吐妙音宣揚正法；阿僧祇寶葉，放大智光，遍一切處；阿僧祇寶華，一一華上，無量菩薩結跏趺坐遍游法界；阿僧祇寶果，見者當得一切智智不退轉果。阿僧祇寶聚落，見者舍離世聚落法。阿僧祇寶都邑，無礙眾生於中盈滿。阿僧祇寶宮殿，王處其中，具足菩薩那羅延身，勇猛堅固，被法甲冑，心無退轉。阿僧祇寶舍，入者能除戀舍宅心。阿僧祇寶衣，著者能令解了無著。阿僧祇寶宮殿，出家菩薩充滿其中。阿僧祇寶珍玩，見者咸生無量歡喜。阿僧祇寶輪，放不思議智慧光明轉不退輪。阿僧祇寶跋陀樹，因陀羅網莊嚴清凈。阿僧祇寶地，不思議寶間錯莊嚴。阿僧祇寶吹，其音清亮充滿法界。阿僧祇寶鼓，妙音克諧，窮劫不絕。阿僧祇寶眾生，盡能攝持無上法寶。阿僧祇寶身，具足無量功德妙寶。阿僧祇寶口，常演一切妙法寶音。阿僧祇寶心，具清凈意大
【現代漢語翻譯】 現代漢語譯本：修行者，若能見到這些，便知一切寶物皆為業力所感，是絕對清凈的。無數的寶物所展現的無礙智慧，若能見到，便能獲得一切清凈的法眼。無數寶物所發出的光芒，若能見到，便能成就大智慧的寶藏。無數的寶座，佛陀端坐其上，發出如雄獅般的吼聲。無數的寶燈，常放出清凈的智慧光明。無數的寶多羅樹（一種樹），次第排列，以寶繩纏繞，莊嚴清凈。這些樹又有無數的寶干，從樹身挺拔而出，端正圓潤；無數的寶枝，以各種珍寶裝飾，茂密繁盛，不可思議的鳥兒棲息其中，常發出美妙的聲音宣揚正法；無數的寶葉，放出大智慧的光芒，遍照一切處；無數的寶花，每一朵花上，都有無數的菩薩結跏趺坐，遍游法界；無數的寶果，見到的人將獲得一切智慧，證得不退轉的果位。無數的寶聚落，見到的人將舍離世俗的聚落法。無數的寶都邑，無礙的眾生在其中充滿。無數的寶宮殿，國王居住其中，具足菩薩那羅延（一種大力神）的身軀，勇猛堅固，身披法鎧，心無退轉。無數的寶舍，進入的人能去除對房舍的貪戀。無數的寶衣，穿著的人能理解無所執著的道理。無數的寶宮殿，出家的菩薩充滿其中。無數的寶珍玩，見到的人都會生起無量的歡喜。無數的寶輪，放出不可思議的智慧光明，轉動永不退轉的法輪。無數的寶跋陀樹（一種樹），以因陀羅網（帝釋天的網）裝飾，清凈莊嚴。無數的寶地，以不可思議的珍寶交錯裝飾。無數的寶吹，其聲音清亮，充滿法界。無數的寶鼓，美妙的聲音和諧一致，窮盡劫數也不會停止。無數的寶眾生，都能攝持無上的法寶。無數的寶身，具足無量的功德妙寶。無數的寶口，常演說一切美妙的法寶之音。無數的寶心，具足清凈的意念，廣大無邊。 現代漢語譯本：修行者，若能見到這些，便知一切寶物皆為業力所感，是絕對清凈的。無數的寶物所展現的無礙智慧，若能見到，便能獲得一切清凈的法眼。無數寶物所發出的光芒，若能見到，便能成就大智慧的寶藏。無數的寶座，佛陀端坐其上，發出如雄獅般的吼聲。無數的寶燈，常放出清凈的智慧光明。無數的寶多羅樹（一種樹），次第排列，以寶繩纏繞，莊嚴清凈。這些樹又有無數的寶干，從樹身挺拔而出，端正圓潤；無數的寶枝，以各種珍寶裝飾，茂密繁盛，不可思議的鳥兒棲息其中，常發出美妙的聲音宣揚正法；無數的寶葉，放出大智慧的光芒，遍照一切處；無數的寶花，每一朵花上，都有無數的菩薩結跏趺坐，遍游法界；無數的寶果，見到的人將獲得一切智慧，證得不退轉的果位。無數的寶聚落，見到的人將舍離世俗的聚落法。無數的寶都邑，無礙的眾生在其中充滿。無數的寶宮殿，國王居住其中，具足菩薩那羅延（一種大力神）的身軀，勇猛堅固，身披法鎧，心無退轉。無數的寶舍，進入的人能去除對房舍的貪戀。無數的寶衣，穿著的人能理解無所執著的道理。無數的寶宮殿，出家的菩薩充滿其中。無數的寶珍玩，見到的人都會生起無量的歡喜。無數的寶輪，放出不可思議的智慧光明，轉動永不退轉的法輪。無數的寶跋陀樹（一種樹），以因陀羅網（帝釋天的網）裝飾，清凈莊嚴。無數的寶地，以不可思議的珍寶交錯裝飾。無數的寶吹，其聲音清亮，充滿法界。無數的寶鼓，美妙的聲音和諧一致，窮盡劫數也不會停止。無數的寶眾生，都能攝持無上的法寶。無數的寶身，具足無量的功德妙寶。無數的寶口，常演說一切美妙的法寶之音。無數的寶心，具足清凈的意念，廣大無邊。
【English Translation】 English version: Practitioners, upon seeing these, know that all treasures are the result of karma, and are absolutely pure. The unobstructed wisdom manifested by countless treasures, upon seeing it, one obtains the pure Dharma eye. The light emanating from countless treasures, upon seeing it, one achieves the treasury of great wisdom. Countless jeweled thrones, upon which the Buddha sits, roaring like a lion. Countless jeweled lamps, constantly emitting pure light of wisdom. Countless jeweled Tala trees (a type of tree), arranged in order, entwined with jeweled ropes, adorned and pure. These trees also have countless jeweled trunks, rising straight and round from the body; countless jeweled branches, adorned with various jewels, dense and lush, with inconceivable birds dwelling within, constantly emitting wonderful sounds proclaiming the true Dharma; countless jeweled leaves, emitting great wisdom light, illuminating all places; countless jeweled flowers, upon each flower, countless Bodhisattvas sit in full lotus posture, traveling throughout the Dharma realm; countless jeweled fruits, those who see them will obtain all wisdom and the fruit of non-retrogression. Countless jeweled settlements, those who see them will abandon the ways of worldly settlements. Countless jeweled cities, filled with unobstructed beings. Countless jeweled palaces, where kings reside, possessing the body of a Bodhisattva Narayana (a powerful deity), courageous and firm, wearing the armor of Dharma, with unwavering minds. Countless jeweled dwellings, those who enter them can remove the attachment to dwelling places. Countless jeweled garments, those who wear them can understand the principle of non-attachment. Countless jeweled palaces, filled with ordained Bodhisattvas. Countless jeweled treasures, those who see them will all generate immeasurable joy. Countless jeweled wheels, emitting inconceivable light of wisdom, turning the wheel of non-retrogression. Countless jeweled Bhadra trees (a type of tree), adorned and purified by Indra's net (the net of the god Indra). Countless jeweled lands, adorned with inconceivable jewels interspersed. Countless jeweled trumpets, their sound clear and bright, filling the Dharma realm. Countless jeweled drums, their wonderful sounds harmonious, never ceasing throughout the eons. Countless jeweled beings, all capable of upholding the supreme Dharma treasure. Countless jeweled bodies, possessing immeasurable meritorious treasures. Countless jeweled mouths, constantly expounding the wonderful sounds of the Dharma treasure. Countless jeweled minds, possessing pure intention, vast and boundless. English version: Practitioners, upon seeing these, know that all treasures are the result of karma, and are absolutely pure. The unobstructed wisdom manifested by countless treasures, upon seeing it, one obtains the pure Dharma eye. The light emanating from countless treasures, upon seeing it, one achieves the treasury of great wisdom. Countless jeweled thrones, upon which the Buddha sits, roaring like a lion. Countless jeweled lamps, constantly emitting pure light of wisdom. Countless jeweled Tala trees (a type of tree), arranged in order, entwined with jeweled ropes, adorned and pure. These trees also have countless jeweled trunks, rising straight and round from the body; countless jeweled branches, adorned with various jewels, dense and lush, with inconceivable birds dwelling within, constantly emitting wonderful sounds proclaiming the true Dharma; countless jeweled leaves, emitting great wisdom light, illuminating all places; countless jeweled flowers, upon each flower, countless Bodhisattvas sit in full lotus posture, traveling throughout the Dharma realm; countless jeweled fruits, those who see them will obtain all wisdom and the fruit of non-retrogression. Countless jeweled settlements, those who see them will abandon the ways of worldly settlements. Countless jeweled cities, filled with unobstructed beings. Countless jeweled palaces, where kings reside, possessing the body of a Bodhisattva Narayana (a powerful deity), courageous and firm, wearing the armor of Dharma, with unwavering minds. Countless jeweled dwellings, those who enter them can remove the attachment to dwelling places. Countless jeweled garments, those who wear them can understand the principle of non-attachment. Countless jeweled palaces, filled with ordained Bodhisattvas. Countless jeweled treasures, those who see them will all generate immeasurable joy. Countless jeweled wheels, emitting inconceivable light of wisdom, turning the wheel of non-retrogression. Countless jeweled Bhadra trees (a type of tree), adorned and purified by Indra's net (the net of the god Indra). Countless jeweled lands, adorned with inconceivable jewels interspersed. Countless jeweled trumpets, their sound clear and bright, filling the Dharma realm. Countless jeweled drums, their wonderful sounds harmonious, never ceasing throughout the eons. Countless jeweled beings, all capable of upholding the supreme Dharma treasure. Countless jeweled bodies, possessing immeasurable meritorious treasures. Countless jeweled mouths, constantly expounding the wonderful sounds of the Dharma treasure. Countless jeweled minds, possessing pure intention, vast and boundless.
智愿寶。阿僧祇寶念，斷諸愚惑，究竟堅固一切智寶。阿僧祇寶明，誦持一切諸佛法寶。阿僧祇寶慧，決了一切諸佛法藏。阿僧祇寶智，得大圓滿一切智寶。阿僧祇寶眼，鑒十力寶，無所障礙。阿僧祇寶耳，聽聞無量，盡法界聲，清凈無礙。阿僧祇寶鼻，常嗅隨順清凈寶香。阿僧祇寶舌，能說無量諸語言法。阿僧祇寶身，遍游十方而無掛礙。阿僧祇寶意，常勤修習普賢行愿。阿僧祇寶音，凈妙音聲遍十方界。阿僧祇寶身業，一切所作以智為首。阿僧祇寶語業，常說修行無礙智寶。阿僧祇寶意業，得無障礙廣大智寶，究竟圓滿。』
「佛子！菩薩摩訶薩于彼一切諸佛剎中，於一佛剎、一方、一處、一毛端量，有無量無邊不可說數諸大菩薩，皆悉成就清凈智慧，充滿而住。如一佛剎、一方、一處、一毛端量，如是盡虛空遍法界一一佛剎、一一方、一一處、一一毛端量，悉亦如是。是為菩薩摩訶薩以諸善根而為迴向，普愿一切諸佛國土悉具種種妙寶莊嚴。如寶莊嚴，如是廣說；如是香莊嚴、華莊嚴、鬘莊嚴、涂香莊嚴、燒香莊嚴、末香莊嚴、衣莊嚴、蓋莊嚴、幢莊嚴、幡莊嚴、摩尼寶莊嚴，次第乃至過此百倍皆如寶莊嚴，如是廣說。
「佛子！菩薩摩訶薩以法施等所集善根，為長養一切善根故迴向；為嚴凈一切
【現代漢語翻譯】 現代漢語譯本：『智慧願望如珍寶。無數的珍寶念頭，斷除各種愚昧迷惑，最終達到堅固的一切智慧珍寶。無數的珍寶光明，誦持一切諸佛的法寶。無數的珍寶智慧，決斷一切諸佛的法藏。無數的珍寶智力，獲得圓滿的一切智慧珍寶。無數的珍寶眼，能洞察十力（如來十種力量）的珍寶，沒有任何障礙。無數的珍寶耳，能聽聞無量，遍及法界的聲音，清凈無礙。無數的珍寶鼻，常嗅到隨順清凈的珍寶香氣。無數的珍寶舌，能說出無量各種語言的佛法。無數的珍寶身，能遍游十方而沒有掛礙。無數的珍寶意，常勤奮修習普賢菩薩的行愿。無數的珍寶音，清凈美妙的聲音遍佈十方世界。無數的珍寶身業，一切所作都以智慧為首。無數的珍寶語業，常說修行無礙的智慧珍寶。無數的珍寶意業，獲得無障礙廣大的智慧珍寶，最終圓滿。』 『佛子！菩薩摩訶薩在所有諸佛的國土中，在一個佛土、一個方位、一個地方、一根毛髮尖端的地方，有無數無邊不可說的大菩薩，都成就清凈的智慧，充滿在那裡。就像一個佛土、一個方位、一個地方、一根毛髮尖端的地方一樣，這樣遍及虛空法界的每一個佛土、每一個方位、每一個地方、每一根毛髮尖端的地方，也都像這樣。這是菩薩摩訶薩用各種善根進行迴向，普遍希望一切諸佛的國土都具備各種美妙的珍寶莊嚴。就像珍寶莊嚴一樣，這樣廣泛地說；就像香莊嚴、花莊嚴、花環莊嚴、涂香莊嚴、燒香莊嚴、末香莊嚴、衣莊嚴、傘蓋莊嚴、寶幢莊嚴、寶幡莊嚴、摩尼寶莊嚴，依次乃至超過這些百倍的都像珍寶莊嚴一樣，這樣廣泛地說。 『佛子！菩薩摩訶薩用佈施佛法等所積累的善根，爲了增長一切善根而回向；爲了莊嚴清凈一切
【English Translation】 English version: 『The wish for wisdom is like a treasure. Countless treasure thoughts, severing all ignorance and delusion, ultimately attaining the firm treasure of all wisdom. Countless treasure lights, reciting and upholding all the Dharma treasures of all Buddhas. Countless treasure wisdom, deciding all the Dharma treasuries of all Buddhas. Countless treasure intellect, obtaining the perfect treasure of all wisdom. Countless treasure eyes, discerning the treasure of the ten powers (of a Tathagata), without any obstruction. Countless treasure ears, hearing immeasurable sounds, pervading the entire Dharma realm, pure and unobstructed. Countless treasure noses, constantly smelling the pure and agreeable treasure fragrance. Countless treasure tongues, able to speak immeasurable Dharma in various languages. Countless treasure bodies, able to travel throughout the ten directions without hindrance. Countless treasure minds, constantly and diligently cultivating the practices and vows of Samantabhadra Bodhisattva. Countless treasure sounds, pure and wonderful sounds pervading the ten directions. Countless treasure body karmas, all actions led by wisdom. Countless treasure speech karmas, constantly speaking of the unobstructed wisdom treasure of practice. Countless treasure mind karmas, obtaining the unobstructed and vast wisdom treasure, ultimately perfected.』 『Buddha's children! In all the Buddha lands, in one Buddha land, one direction, one place, at the tip of one hair, there are countless, immeasurable, and inexpressible great Bodhisattvas, all of whom have attained pure wisdom and dwell there fully. Just like in one Buddha land, one direction, one place, at the tip of one hair, so it is in every Buddha land, every direction, every place, at the tip of every hair throughout the entire space and Dharma realm. This is how the Bodhisattva Mahasattva dedicates all their roots of goodness, universally wishing that all Buddha lands are adorned with various wonderful treasures. Just like the adornment of treasures, so it is extensively spoken; like the adornment of fragrance, the adornment of flowers, the adornment of garlands, the adornment of scented paste, the adornment of burning incense, the adornment of powdered incense, the adornment of clothing, the adornment of canopies, the adornment of banners, the adornment of flags, the adornment of mani jewels, and so on, even a hundred times more than these, all are like the adornment of treasures, so it is extensively spoken.』 『Buddha's children! The Bodhisattva Mahasattva dedicates the roots of goodness accumulated through the giving of Dharma and so on, for the purpose of nurturing all roots of goodness; for the purpose of adorning and purifying all
佛剎故迴向；為成就一切眾生故迴向；為令一切眾生皆心凈不動故迴向；為令一切眾生皆入甚深佛法故迴向；為令一切眾生皆得無能過清凈功德故迴向；為令一切眾生皆得不可壞清凈福力故迴向；為令一切眾生皆得無盡智力，度諸眾生令入佛法故迴向；為令一切眾生皆得平等無量清凈言音故迴向；為令一切眾生皆得平等無礙眼，成就盡虛空遍法界等智慧故迴向；為令一切眾生皆得清凈念，知前際劫一切世界故迴向；為令一切眾生皆得無礙大智慧，悉能決了一切法藏故迴向；為令一切眾生皆得無限量大菩提，周遍法界無所障礙故迴向；為令一切眾生皆得平等無分別同體善根故迴向；為令一切眾生皆得一切功德具足莊嚴清凈身、語、意業故迴向；為令一切眾生皆得同於普賢行故迴向；為令一切眾生皆得入一切同體清凈佛剎故迴向；為令一切眾生悉觀察一切智，皆趣入圓滿故迴向；為令一切眾生皆得遠離不平等善根故迴向；為令一切眾生皆得平等無異相，深心次第圓滿一切智故迴向；為令一切眾生皆得安住一切白法故迴向；為令一切眾生皆於一念中證一切智得究竟故迴向；為令一切眾生皆成滿清凈一切智道故迴向。
「佛子！菩薩摩訶薩以諸善根普為一切眾生如是迴向已，復以此善根，欲普圓滿演說一切清凈行法力故
【現代漢語翻譯】 現代漢語譯本：爲了莊嚴佛剎（Buddha-kṣetra，佛的國土）而回向；爲了成就一切眾生而回向；爲了使一切眾生都心凈不動搖而回向；爲了使一切眾生都進入甚深的佛法而回向；爲了使一切眾生都獲得無與倫比的清凈功德而回向；爲了使一切眾生都獲得不可摧毀的清凈福力而回向；爲了使一切眾生都獲得無盡的智慧力量，度化眾生進入佛法而回向；爲了使一切眾生都獲得平等無量的清凈言語音聲而回向；爲了使一切眾生都獲得平等無礙的眼睛，成就遍及虛空法界的智慧而回向；爲了使一切眾生都獲得清凈的意念，知曉過去一切劫的世界而回向；爲了使一切眾生都獲得無礙的大智慧，能夠決斷一切佛法寶藏而回向；爲了使一切眾生都獲得無上大菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），周遍法界沒有障礙而回向；爲了使一切眾生都獲得平等無分別的同體善根而回向；爲了使一切眾生都獲得一切功德具足莊嚴的清凈身、語、意業而回向；爲了使一切眾生都獲得等同於普賢菩薩的行愿而回向；爲了使一切眾生都進入一切同體清凈的佛剎而回向；爲了使一切眾生都觀察一切智慧，都趨向圓滿而回向；爲了使一切眾生都遠離不平等的善根而回向；爲了使一切眾生都獲得平等無異的相，以深心次第圓滿一切智慧而回向；爲了使一切眾生都安住於一切清凈的佛法而回向；爲了使一切眾生都在一念之間證得一切智慧，獲得究竟而回向；爲了使一切眾生都成就圓滿清凈的一切智慧之道而回向。 『佛子！菩薩摩訶薩以各種善根普遍為一切眾生這樣迴向之後，又以此善根，想要普遍圓滿地演說一切清凈的修行法力。』
【English Translation】 English version: They dedicate their merit towards the purification of Buddha-kṣetra (Buddha-land); they dedicate their merit towards the accomplishment of all sentient beings; they dedicate their merit so that all sentient beings may have pure and unmoving minds; they dedicate their merit so that all sentient beings may enter the profound Dharma; they dedicate their merit so that all sentient beings may obtain unsurpassed pure merits; they dedicate their merit so that all sentient beings may obtain indestructible pure blessings; they dedicate their merit so that all sentient beings may obtain inexhaustible wisdom and power, and guide sentient beings into the Dharma; they dedicate their merit so that all sentient beings may obtain equal and immeasurable pure speech and sounds; they dedicate their merit so that all sentient beings may obtain equal and unobstructed eyes, accomplishing wisdom that pervades all of space and the Dharma realm; they dedicate their merit so that all sentient beings may obtain pure mindfulness, knowing all the worlds of past kalpas; they dedicate their merit so that all sentient beings may obtain unobstructed great wisdom, capable of discerning all the Dharma treasures; they dedicate their merit so that all sentient beings may obtain Anuttarā-samyak-saṃbodhi (unexcelled complete and perfect enlightenment), pervading the Dharma realm without obstruction; they dedicate their merit so that all sentient beings may obtain equal and non-discriminating good roots of the same essence; they dedicate their merit so that all sentient beings may obtain pure body, speech, and mind karma, adorned with all merits; they dedicate their merit so that all sentient beings may obtain the same practices as Samantabhadra Bodhisattva; they dedicate their merit so that all sentient beings may enter all pure Buddha-kṣetras of the same essence; they dedicate their merit so that all sentient beings may observe all wisdom, and all move towards perfection; they dedicate their merit so that all sentient beings may be free from unequal good roots; they dedicate their merit so that all sentient beings may obtain equal and non-different appearances, with profound minds gradually perfecting all wisdom; they dedicate their merit so that all sentient beings may abide in all pure Dharmas; they dedicate their merit so that all sentient beings may realize all wisdom and attain ultimate enlightenment in a single thought; they dedicate their merit so that all sentient beings may accomplish the path of perfect and pure all-wisdom. 『Child of Buddha! After the Bodhisattva Mahasattva has dedicated all these good roots to all sentient beings in this way, they further use these good roots, desiring to universally and completely expound the power of all pure practices.』
迴向；欲成就清凈行威力，得不可說不可說法海故迴向；欲於一一法海，具足無量等法界清凈智光明故迴向；欲開示演說一切法差別句義故迴向；欲成就無邊廣大一切法光明三昧故迴向；欲隨順三世諸佛辯才故迴向；欲成就去、來、現在一切佛自在身故迴向；為尊重一切佛可愛樂無障礙法故迴向；為滿足大悲心，救護一切眾生常無退轉故迴向；欲成就不思議差別法、無障礙智心、無垢染諸根清凈，普入一切眾會道場故迴向；欲於一切若覆若仰、若粗若細、若廣若狹、小大染凈，如是等諸佛國土，常轉平等不退法輪故迴向；欲于唸唸中得無所畏、無有窮盡種種辯才妙法光明開示演說故迴向；為樂求眾善，發心修習，諸根轉勝，獲一切法大神通智，盡能了知一切諸法故迴向；欲於一切眾會道場親近供養，為一切眾生演一切法咸令歡喜故迴向。
「佛子！菩薩摩訶薩又以此善根如是迴向，所謂：『以住法界無量住迴向，以住法界無量身業迴向，以住法界無量語業迴向，以住法界無量意業迴向，以住法界無量色平等迴向，以住法界無量受、想、行、識平等迴向，以住法界無量蘊平等迴向，以住法界無量界平等迴向，以住法界無量處平等迴向，以住法界無量內平等迴向，以住法界無量外平等迴向，以住法界無量發起平等回
【現代漢語翻譯】 現代漢語譯本 迴向：爲了成就清凈行為的威力，獲得不可說不可說的法海而回向；爲了在每一個法海中，都具足無量等同法界的清凈智慧光明而回向；爲了開示演說一切法的差別句義而回向；爲了成就無邊廣大的一切法光明三昧而回向；爲了隨順過去、現在、未來三世諸佛的辯才而回向；爲了成就過去、現在、未來一切佛的自在身而回向；爲了尊重一切佛可愛樂的無障礙法而回向；爲了滿足大悲心，救護一切眾生常不退轉而回向；爲了成就不可思議的差別法、無障礙的智慧心、無垢染的諸根清凈，普遍進入一切眾會道場而回向；爲了在一切或覆蓋或仰視、或粗或細、或廣或狹、小大染凈，像這樣的諸佛國土中，常轉平等不退的法輪而回向；爲了在念念中獲得無所畏懼、無有窮盡的種種辯才妙法光明開示演說而回向；爲了樂於追求眾善，發心修習，使諸根轉為殊勝，獲得一切法的大神通智慧，能夠完全了知一切諸法而回向；爲了在一切眾會道場親近供養，為一切眾生演說一切法，使他們都歡喜而回向。 『佛子！菩薩摩訶薩又以這樣的善根如此迴向，即：以安住法界無量的安住而回向，以安住法界無量的身業而回向，以安住法界無量的語業而回向，以安住法界無量的意業而回向，以安住法界無量的色平等而回向，以安住法界無量的受、想、行、識平等而回向，以安住法界無量的蘊平等而回向，以安住法界無量的界平等而回向，以安住法界無量的處平等而回向，以安住法界無量的內平等而回向，以安住法界無量的外平等而回向，以安住法界無量的發起平等而回向』
【English Translation】 English version Dedication: Dedicating to achieve the power of pure conduct, to obtain the immeasurable and inexpressible ocean of Dharma; dedicating to possess the pure wisdom light of immeasurable Dharma realms in each ocean of Dharma; dedicating to reveal and expound the different meanings of all Dharmas; dedicating to achieve the boundless and vast Samadhi of the light of all Dharmas; dedicating to accord with the eloquence of all Buddhas of the three times; dedicating to achieve the self-mastery body of all Buddhas of the past, present, and future; dedicating to respect all Buddhas' beloved and unobstructed Dharmas; dedicating to fulfill the great compassionate heart, to save all sentient beings without regression; dedicating to achieve inconceivable different Dharmas, unobstructed wisdom mind, pure and undefiled roots, and to universally enter all assemblies' Bodhimanda; dedicating to constantly turn the equal and non-regressing Dharma wheel in all Buddha lands, whether covered or exposed, coarse or fine, broad or narrow, small or large, defiled or pure; dedicating to obtain fearless, inexhaustible, and various eloquent wonderful Dharma lights to reveal and expound in every moment; dedicating to joyfully seek all good, to initiate practice, to make the roots superior, to obtain great supernatural wisdom of all Dharmas, and to fully understand all Dharmas; dedicating to approach and make offerings in all assemblies' Bodhimanda, to expound all Dharmas for all sentient beings, and to make them all joyful. 『Buddha-son! The Bodhisattva Mahasattva also dedicates these roots of goodness in this way, that is: dedicating with dwelling in the immeasurable dwelling of the Dharma realm, dedicating with dwelling in the immeasurable bodily actions of the Dharma realm, dedicating with dwelling in the immeasurable verbal actions of the Dharma realm, dedicating with dwelling in the immeasurable mental actions of the Dharma realm, dedicating with dwelling in the immeasurable equality of form of the Dharma realm, dedicating with dwelling in the immeasurable equality of feeling, perception, volition, and consciousness of the Dharma realm, dedicating with dwelling in the immeasurable equality of aggregates of the Dharma realm, dedicating with dwelling in the immeasurable equality of realms of the Dharma realm, dedicating with dwelling in the immeasurable equality of bases of the Dharma realm, dedicating with dwelling in the immeasurable inner equality of the Dharma realm, dedicating with dwelling in the immeasurable outer equality of the Dharma realm, dedicating with dwelling in the immeasurable arising equality of the Dharma realm.』
向，以住法界無量深心平等迴向，以住法界無量方便平等迴向，以住法界無量信解平等迴向，以住法界無量諸根平等迴向，以住法界無量初、中、后際平等迴向，以住法界無量業報平等迴向，以住法界無量染凈平等迴向，以住法界無量眾生平等迴向，以住法界無量佛剎平等迴向，以住法界無量法平等迴向，以住法界無量世間光明平等迴向，以住法界無量諸佛菩薩平等迴向，以住法界無量菩薩行愿平等迴向，以住法界無量菩薩出離平等迴向，以住法界無量菩薩教化調伏平等迴向，以住法界無量法界無二平等迴向，以住法界無量如來眾會道場平等迴向。』
「佛子！菩薩摩訶薩如是迴向時，安住法界無量平等清凈身，安住法界無量平等清凈語，安住法界無量平等清凈心，安住法界無量平等諸菩薩清凈行愿，安住法界無量平等清凈眾會道場，安住法界無量平等為一切菩薩廣說諸法清凈智，安住法界無量平等能入盡法界一切世界身，安住法界無量平等一切法光明清凈無畏；能以一音盡斷一切眾生疑網，隨其根欲皆令歡喜，住于無上一切種智、力、無所畏、自在神通、廣大功德、出離法中。
「佛子！是為菩薩摩訶薩第十住等法界無量回向。菩薩摩訶薩以法施等一切善根如是迴向時，成滿普賢無量無邊菩薩行愿，悉
【現代漢語翻譯】 現代漢語譯本 『以安住於法界無量的深邃心念平等迴向，以安住於法界無量的方便法門平等迴向，以安住於法界無量的信解平等迴向，以安住於法界無量的諸根（指眼、耳、鼻、舌、身、意六根）平等迴向，以安住於法界無量的初、中、后際（指過去、現在、未來三時）平等迴向，以安住於法界無量的業報平等迴向，以安住於法界無量的染污與清凈平等迴向，以安住於法界無量的眾生平等迴向，以安住於法界無量的佛剎（指佛所居住的國土）平等迴向，以安住於法界無量的佛法平等迴向，以安住於法界無量的世間光明平等迴向，以安住於法界無量的諸佛菩薩平等迴向，以安住於法界無量的菩薩行愿平等迴向，以安住於法界無量的菩薩出離平等迴向，以安住於法界無量的菩薩教化調伏平等迴向，以安住於法界無量的法界無二（指法界本體平等無二）平等迴向，以安住於法界無量的如來眾會道場平等迴向。』
『佛子！菩薩摩訶薩（指大菩薩）如此迴向時，安住於法界無量的平等清凈身，安住於法界無量的平等清凈語，安住於法界無量的平等清凈心，安住於法界無量的平等諸菩薩清凈行愿，安住於法界無量的平等清凈眾會道場，安住於法界無量的平等為一切菩薩廣說諸法清凈智慧，安住於法界無量的平等能進入盡法界一切世界的身，安住於法界無量的平等一切法光明清凈無畏；能以一音盡斷一切眾生的疑惑，隨順他們的根性和慾望，都令他們歡喜，安住于無上的一切種智（指佛的智慧）、力、無所畏、自在神通、廣大功德、出離法中。
『佛子！這就是菩薩摩訶薩第十住的等法界無量回向。菩薩摩訶薩以法施等一切善根如此迴向時，成就圓滿普賢（指普賢菩薩）無量無邊的菩薩行愿，全部』
【English Translation】 English version 'They dedicate with a mind of immeasurable depth abiding in the Dharma Realm, equally; they dedicate with immeasurable skillful means abiding in the Dharma Realm, equally; they dedicate with immeasurable faith and understanding abiding in the Dharma Realm, equally; they dedicate with immeasurable faculties abiding in the Dharma Realm, equally; they dedicate with immeasurable beginning, middle, and end abiding in the Dharma Realm, equally; they dedicate with immeasurable karmic retribution abiding in the Dharma Realm, equally; they dedicate with immeasurable defilement and purity abiding in the Dharma Realm, equally; they dedicate with immeasurable sentient beings abiding in the Dharma Realm, equally; they dedicate with immeasurable Buddha-lands abiding in the Dharma Realm, equally; they dedicate with immeasurable Dharma abiding in the Dharma Realm, equally; they dedicate with immeasurable worldly light abiding in the Dharma Realm, equally; they dedicate with immeasurable Buddhas and Bodhisattvas abiding in the Dharma Realm, equally; they dedicate with immeasurable Bodhisattva practices and vows abiding in the Dharma Realm, equally; they dedicate with immeasurable Bodhisattva renunciation abiding in the Dharma Realm, equally; they dedicate with immeasurable Bodhisattva teachings and taming abiding in the Dharma Realm, equally; they dedicate with immeasurable non-duality of the Dharma Realm abiding in the Dharma Realm, equally; they dedicate with immeasurable assemblies of Tathagatas' practice places abiding in the Dharma Realm, equally.'
'Disciples of the Buddha! When Bodhisattva Mahasattvas (great Bodhisattvas) dedicate in this way, they abide in an immeasurable, equal, and pure body of the Dharma Realm; they abide in an immeasurable, equal, and pure speech of the Dharma Realm; they abide in an immeasurable, equal, and pure mind of the Dharma Realm; they abide in immeasurable, equal, and pure Bodhisattva practices and vows of the Dharma Realm; they abide in immeasurable, equal, and pure assembly places of the Dharma Realm; they abide in immeasurable, equal, and pure wisdom of the Dharma Realm, widely explaining all Dharmas for all Bodhisattvas; they abide in an immeasurable, equal body of the Dharma Realm that can enter all worlds of the Dharma Realm; they abide in immeasurable, equal, and pure fearlessness of the light of all Dharmas of the Dharma Realm; they can, with one sound, completely cut off the doubts of all sentient beings, and according to their roots and desires, make them all joyful, abiding in the supreme all-knowing wisdom, power, fearlessness, unhindered spiritual powers, vast merits, and the Dharma of liberation.
'Disciples of the Buddha! This is the tenth dwelling of Bodhisattva Mahasattvas, the immeasurable dedication of the Dharma Realm. When Bodhisattva Mahasattvas dedicate all good roots, such as the giving of Dharma, in this way, they accomplish and fulfill the immeasurable and boundless practices and vows of Samantabhadra (Bodhisattva Samantabhadra), all'
能嚴淨盡虛空等法界一切佛剎，令一切眾生亦得如是，具足成就無邊智慧，了一切法，于唸唸中見一切佛出興於世，于唸唸中見一切佛無量無邊自在力，所謂：廣大自在力、無著自在力、無礙自在力、不思議自在力、凈一切眾生自在力、立一切世界自在力、現不可說語言自在力、隨時應現自在力、住不退轉神通智自在力、演說一切無邊法界𢔌無有餘自在力、出生普賢菩薩無邊際眼自在力、以無礙耳識聞持無量諸佛正法自在力、一身結跏趺坐周遍十方無量法界于諸眾生無所迫隘自在力、以圓滿智普入三世無量法自在力。又得無量清凈，所謂：一切眾生清凈、一切佛剎清凈、一切法清凈、一切處遍知智清凈、遍虛空界無邊智清凈、得一切差別言音智以種種言音普應眾生清凈、放無量圓滿光普照一切無邊世界清凈、出生一切三世菩薩行智清凈、一念中普入三世一切諸佛眾會道場智清凈、入無邊一切世間令一切眾生皆作所應作清凈。如是等皆得具足，皆得成就，皆已修治，皆得平等，皆悉現前，皆悉知見，皆悉悟入，皆已觀察，皆得清凈，到于彼岸。」
爾時，佛神力故，十方各百萬佛剎微塵數世界六種震動，所謂：動、遍動、等遍動，起、遍起、等遍起，涌、遍涌、等遍涌，震、遍震、等遍震，吼、遍吼、等遍吼，擊
【現代漢語翻譯】 現代漢語譯本：能夠莊嚴清凈如同虛空一樣廣闊的法界中一切佛的剎土（佛所居住的國土），使一切眾生也能像這樣，具足成就無邊的智慧，明瞭一切法，在每一個念頭中見到一切佛出現在世間，在每一個念頭中見到一切佛無量無邊的自在力量，所謂的廣大自在力、無著自在力、無礙自在力、不可思議自在力、清凈一切眾生的自在力、建立一切世界的自在力、顯現不可說語言的自在力、隨時應現的自在力、安住不退轉神通智慧的自在力、演說一切無邊法界而無所遺漏的自在力、出生普賢菩薩（象徵菩薩行愿的代表）無邊際的眼自在力、以無礙的耳識聽聞並受持無量諸佛正法的自在力、以一身結跏趺坐的姿勢周遍十方無量法界，對於一切眾生沒有絲毫的迫隘的自在力、以圓滿的智慧普遍進入三世無量法的自在力。又獲得無量的清凈，所謂的：一切眾生清凈、一切佛剎清凈、一切法清凈、一切處遍知智清凈、遍虛空界無邊智清凈、獲得一切差別言音的智慧，以種種言音普遍迴應眾生的清凈、放出無量圓滿的光芒普遍照耀一切無邊世界的清凈、出生一切三世菩薩行智的清凈、在一念中普遍進入三世一切諸佛眾會道場的智慧清凈、進入無邊一切世間，使一切眾生都做他們應該做的事情的清凈。像這些都能夠具足，都能夠成就，都已經修治，都能夠平等，都全部現前，都全部知見，都全部悟入，都已經觀察，都得到清凈，到達彼岸。 那時，由於佛的神力，十方各百萬佛剎微塵數的世界發生了六種震動，所謂的：動、遍動、等遍動，起、遍起、等遍起，涌、遍涌、等遍涌，震、遍震、等遍震，吼、遍吼、等遍吼，擊、遍擊、等遍擊。
【English Translation】 English version: Able to adorn and purify all Buddha-lands (Buddha's dwelling places) in the Dharma Realm, which is as vast as the empty space, enabling all sentient beings to also be like this, fully accomplishing boundless wisdom, understanding all dharmas, seeing all Buddhas appear in the world in every thought, seeing the immeasurable and boundless power of all Buddhas in every thought, namely: the power of vast freedom, the power of unattached freedom, the power of unobstructed freedom, the power of inconceivable freedom, the power of purifying all sentient beings, the power of establishing all worlds, the power of manifesting unspeakable languages, the power of appearing at any time, the power of dwelling in non-retrogressing supernatural wisdom, the power of expounding all boundless Dharma Realms without omission, the power of giving rise to the boundless eye of Samantabhadra Bodhisattva (representative of Bodhisattva's vows and practices), the power of hearing and upholding the true Dharma of countless Buddhas with unobstructed ear consciousness, the power of sitting in full lotus posture, pervading the immeasurable Dharma Realms of the ten directions, without any constraint on all sentient beings, the power of universally entering the immeasurable dharmas of the three times with perfect wisdom. Furthermore, obtaining immeasurable purity, namely: the purity of all sentient beings, the purity of all Buddha-lands, the purity of all dharmas, the purity of the wisdom of knowing all places, the purity of boundless wisdom pervading the empty space, obtaining the wisdom of all differentiated sounds, responding to sentient beings with various sounds, the purity of emitting immeasurable perfect light, universally illuminating all boundless worlds, the purity of giving rise to the wisdom of the practices of all Bodhisattvas of the three times, the purity of the wisdom of universally entering the assemblies and practice places of all Buddhas of the three times in one thought, entering all boundless worlds, enabling all sentient beings to do what they should do. All these are fully obtained, fully accomplished, already cultivated, all are equal, all are present, all are known and seen, all are enlightened, all have been observed, all are purified, reaching the other shore. At that time, due to the Buddha's divine power, the worlds, as numerous as the dust particles in a million Buddha-lands in each of the ten directions, experienced six kinds of shaking, namely: shaking, universal shaking, equal universal shaking; rising, universal rising, equal universal rising; surging, universal surging, equal universal surging; quaking, universal quaking, equal universal quaking; roaring, universal roaring, equal universal roaring; striking, universal striking, equal universal striking.
、遍擊、等遍擊。佛神力故，法如是故，雨眾天華、天鬘、天末香、天諸雜香、天衣服、天珍寶、天莊嚴具、天摩尼寶、天沉水香、天栴檀香、天上妙蓋、天種種幢、天雜色幡、阿僧祇諸天身；無量百千億不可說天妙法音、不可思議天贊佛音、阿僧祇天歡喜音，咸稱善哉；無量阿僧祇百千那由他諸天恭敬禮拜；無數天子常念諸佛，希求如來無量功德，心不捨離；無數天子作眾妓樂，歌詠贊嘆供養如來；百千阿僧祇諸天放大光明，普照盡虛空遍法界一切佛剎，現無量阿僧祇諸佛境界；如來化身出過諸天，如於此世界兜率陀天宮說如是法，周遍十方一切世界兜率天宮悉亦如是。
爾時，復以佛神力故，十方各過百萬佛剎微塵數世界外，各有百萬佛剎微塵數諸菩薩而來集會，周遍十方，咸作是言：
「善哉善哉！佛子！乃能說此諸大回向。佛子！我等皆同一號，名：金剛幢，悉從金剛光世界金剛幢佛所來詣此土。彼諸世界悉以佛神力故而說是法，眾會眷屬、文辭句義，皆亦如是，不增不減。我等皆承佛神力，從彼土來為汝作證。如我來此眾會為汝作證，十方所有一切世界兜率天宮寶莊嚴殿諸菩薩眾來為作證，亦復如是。」
爾時，金剛幢菩薩承佛神力，觀察十方一切眾會暨於法界已，善知文義，增廣大心
【現代漢語翻譯】 現代漢語譯本：遍擊（普遍敲擊）、等遍擊（平等普遍敲擊）。由於佛的神力，以及佛法的力量，天空中降下各種天花、天鬘（天上的花環）、天末香（天上的粉末香）、各種天香、天衣、天珍寶、天莊嚴具、天摩尼寶（天上的如意寶珠）、天沉水香（天上的沉香）、天栴檀香（天上的檀香）、天上美妙的寶蓋、各種天幢（天上的旗幟）、各種顏色的天幡（天上的旗幟），以及無數的天人；無數百千億不可言說的天妙法音、不可思議的天贊佛音、無數天人的歡喜之音，都讚歎說『善哉』；無數無數百千那由他（極大的數量單位）的天人恭敬禮拜；無數天子常常思念諸佛，希求如來無量的功德，心中不曾舍離；無數天子演奏各種音樂，歌詠贊嘆供養如來；百千無數的天人放出大光明，普照盡虛空遍法界一切佛剎（佛的國土），顯現無數無數的諸佛境界；如來的化身超越諸天，如同在這個世界的兜率陀天宮（欲界天頂層）宣說這樣的佛法，周遍十方一切世界的兜率天宮也都是如此。 這時，又因為佛的神力，從十方各過百萬佛剎微塵數世界之外，各有百萬佛剎微塵數的菩薩前來，周遍十方，都這樣說道： 『善哉善哉！佛子！你竟然能夠宣說這些大回向。佛子！我們都同一個名號，叫做金剛幢（比喻堅固不壞），都是從金剛光世界金剛幢佛那裡來到這個世界的。那些世界都因為佛的神力而宣說此法，眾會眷屬、文辭句義，也都如此，沒有增減。我們都承蒙佛的神力，從那個世界來到這裡為你作證。如同我們來到這個法會為你作證一樣，十方所有一切世界的兜率天宮寶莊嚴殿的菩薩眾來為你作證，也都是如此。』 這時，金剛幢菩薩承蒙佛的神力，觀察十方一切法會以及法界，已經善於理解文義，增長了廣大的心。
【English Translation】 English version: 'Universally striking, equally universally striking.' Due to the Buddha's divine power and the power of the Dharma, there rained down various heavenly flowers, heavenly garlands, heavenly powdered incense, various heavenly fragrances, heavenly garments, heavenly treasures, heavenly ornaments, heavenly Mani jewels, heavenly aloeswood incense, heavenly sandalwood incense, exquisite heavenly canopies, various heavenly banners, various colored heavenly flags, and countless heavenly beings; immeasurable hundreds of thousands of billions of ineffable heavenly Dharma sounds, inconceivable heavenly sounds praising the Buddha, and countless heavenly sounds of joy, all exclaiming 'Excellent!'; immeasurable countless hundreds of thousands of nayutas (a large unit of number) of heavenly beings respectfully prostrated; countless heavenly sons constantly contemplated the Buddhas, seeking the immeasurable merits of the Tathagata, their minds never abandoning this aspiration; countless heavenly sons played various musical instruments, singing praises and making offerings to the Tathagata; hundreds of thousands of countless heavenly beings emitted great light, illuminating all Buddha lands throughout the entire space and Dharma realm, manifesting immeasurable countless realms of the Buddhas; the Tathagata's emanations surpassed all heavenly beings, just as the Dharma was spoken in the Tushita Heaven Palace (the highest heaven in the desire realm) of this world, so it was in all Tushita Heaven Palaces throughout the ten directions. At that time, again due to the Buddha's divine power, from beyond the number of worlds equal to the dust particles of a million Buddha lands in each of the ten directions, there came bodhisattvas equal to the dust particles of a million Buddha lands, pervading the ten directions, all saying: 'Excellent, excellent! Buddha-son! You are able to expound these great dedications. Buddha-son! We all share the same name, called Vajra Banner (symbolizing firmness and indestructibility), and we have all come from the Vajra Light World of the Buddha Vajra Banner to this world. In those worlds, this Dharma is also expounded due to the Buddha's divine power, and the assemblies, retinues, words, and meanings are all the same, without increase or decrease. We have all come from that world by the power of the Buddha to bear witness for you. Just as we have come to this assembly to bear witness for you, so too have the bodhisattvas in the jeweled and adorned palaces of the Tushita Heaven in all worlds of the ten directions come to bear witness for you.' At that time, the Bodhisattva Vajra Banner, by the power of the Buddha, having observed all the assemblies in the ten directions and the Dharma realm, and having well understood the meaning of the words, increased his vast mind.
，大悲普覆一切眾生，繫心安住三世佛種，善入一切佛功德法，成就諸佛自在之身，觀諸眾生心之所樂，及其所種一切善根悉分別知，隨順法身，為現清凈妙色之身，即於是時而說頌曰：
「菩薩成就法智慧， 悟解無邊正法門， 為法光明調御師， 了知無礙真實法。 菩薩為法大導師， 開示甚深難得法， 引導十方無量眾， 悉令安住正法中。 菩薩已飲佛法海， 法雲普雨十方界， 法日出現於世間， 闡揚妙法利群生。 常為難遇法施主， 了知入法巧方便， 法光清凈照其心， 於世說法恒無畏。 善修於法自在心， 悉能悟入諸法門， 成就甚深妙法海， 普為眾生擊法鼓。 宣說甚深希有法， 以法長養諸功德， 具足清凈法喜心， 示現世間佛法藏。 諸佛法王所灌頂， 成就法性智藏身， 悉能解了法實相， 安住一切眾善法。 菩薩修行第一施， 一切如來所贊喜， 所作皆蒙佛忍可， 以此成就人中尊。 菩薩成就妙法身， 親從諸佛法化生， 為利眾生作法燈， 演說無量最勝法。 隨所修行妙法施， 則亦觀察彼善根， 所作眾善為眾生， 悉以智慧而回向。 所有成佛功德法， 悉以回施諸
【現代漢語翻譯】 現代漢語譯本 以大慈悲心普遍覆蓋一切眾生，將心安住於過去、現在、未來三世諸佛的種子中，善巧地進入一切佛的功德法，成就諸佛自在的身體，觀察眾生心中所喜愛的，以及他們所種下的一切善根，都能分別知曉，順應法身，為他們顯現清凈微妙的色身，就在這時，說出偈頌： 『菩薩成就了法的智慧，領悟並理解無邊無際的正法之門，是引導眾生走向正法的光明導師，了知無礙的真實之法。 菩薩是引導眾生的大導師，開示甚深難得的佛法，引導十方無量眾生，使他們都能安住于正法之中。 菩薩已經飲用了佛法的海洋，法雲普遍降雨於十方世界，法日出現在世間，闡揚微妙的佛法，利益一切眾生。 菩薩常常是難得一見的佛法施主，了知進入佛法的巧妙方便，佛法的光明清凈地照耀他們的內心，在世間說法時恒常無所畏懼。 菩薩善於修習自在的法心，能夠領悟並進入一切法門，成就甚深微妙的佛法海洋，普遍為眾生敲響法鼓。 菩薩宣說甚深稀有的佛法，用佛法來增長各種功德，具足清凈的法喜之心，在世間示現佛法的寶藏。 菩薩被諸佛法王所灌頂，成就法性智慧的寶藏之身，能夠理解佛法的真實相貌，安住於一切美好的善法之中。 菩薩修行第一的佈施，一切如來都讚歎歡喜，所做的一切都得到佛的認可，因此成就人中之尊。 菩薩成就了微妙的法身，親自從諸佛的法化中誕生，爲了利益眾生而作佛法的明燈，演說無量最殊勝的佛法。 菩薩隨順所修行的微妙法施，也觀察眾生的善根，所做的一切善行都是爲了眾生，都用智慧來回向。 所有成就佛的功德法，都回向給一切眾生。』
【English Translation】 English version With great compassion, universally covering all sentient beings, they fix their minds on the seeds of the Buddhas of the three times (past, present, and future), skillfully entering all the meritorious dharmas of the Buddhas, achieving the liberated bodies of the Buddhas, observing what sentient beings delight in, and all the good roots they have planted, knowing them all distinctly. In accordance with the Dharma body, they manifest pure and wondrous forms. At that very moment, they speak the following verses: 'Bodhisattvas achieve the wisdom of the Dharma, understanding and comprehending the boundless gates of the Right Dharma, they are the guiding teachers of light for the Dharma, knowing the unobstructed true Dharma. Bodhisattvas are great guides for the Dharma, revealing the profound and rare Dharma, leading countless beings in the ten directions, enabling them all to abide in the Right Dharma. Bodhisattvas have already drunk from the ocean of the Buddha's Dharma, the Dharma clouds rain universally in the ten directions, the Dharma sun appears in the world, expounding the wondrous Dharma to benefit all beings. Bodhisattvas are often rare Dharma benefactors, knowing the skillful means to enter the Dharma, the light of the Dharma shines purely in their hearts, and they are always fearless when speaking the Dharma in the world. Bodhisattvas are skilled in cultivating the liberated mind of the Dharma, able to understand and enter all Dharma gates, achieving the profound and wondrous ocean of the Dharma, universally beating the Dharma drum for all beings. Bodhisattvas proclaim the profound and rare Dharma, using the Dharma to nurture all merits, possessing a pure heart of Dharma joy, manifesting the treasury of the Buddha's Dharma in the world. Bodhisattvas are crowned by the Dharma Kings, the Buddhas, achieving the body of the treasury of Dharma nature wisdom, able to understand the true nature of the Dharma, abiding in all good dharmas. Bodhisattvas practice the foremost giving, which all Tathagatas praise and rejoice in, all that they do is approved by the Buddhas, thus achieving the most honored among humans. Bodhisattvas achieve the wondrous Dharma body, born from the Dharma transformation of the Buddhas, acting as the Dharma lamp for the benefit of sentient beings, expounding the immeasurable and most supreme Dharma. Bodhisattvas, in accordance with the wondrous Dharma giving they practice, also observe the good roots of beings, all the good deeds they do are for the sake of sentient beings, and they dedicate them all with wisdom. All the meritorious dharmas of achieving Buddhahood, they dedicate to all sentient beings.'
群生， 愿令一切皆清凈， 到佛莊嚴之彼岸。 十方佛剎無有量， 悉具無量大莊嚴， 如是莊嚴不可思， 盡以莊嚴一國土。 如來所有清凈智， 愿令眾生皆具足， 猶如普賢真佛子， 一切功德自莊嚴。 成就廣大神通力， 往詣世界悉周遍， 一切眾生無有餘， 皆使修行菩薩道。 諸佛如來所開悟， 十方無量諸眾生， 一切皆令如普賢， 具足修行最上行。 諸佛菩薩所成就， 種種差別諸功德， 如是功德無有邊， 愿使眾生悉圓滿。 菩薩具足自在力， 所應學處皆往學， 示現一切大神通， 普詣十方無量土。 菩薩能於一念頃， 覲等眾生無數佛， 又復於一毛端中， 盡攝諸法皆明見。 世間眾生無有量， 菩薩悉能分別知， 諸佛無量等眾生， 大心供養咸令盡。 種種名香上妙華， 眾寶衣裳及幡蓋， 分佈法界咸充滿， 發心普供十方佛。 一毛孔中悉明見， 不思議數無量佛， 一切毛孔皆如是， 普禮一切世間燈。 舉身次第恭敬禮， 如是無邊諸最勝， 亦以言辭普稱讚， 窮盡未來一切劫。 一如來所供養具， 其數無量等眾生， 如是供養一如來， 一切如來亦
【現代漢語翻譯】 現代漢語譯本 愿一切眾生皆得清凈，到達佛陀莊嚴的彼岸。 十方佛土無量無邊，都具備無量的大莊嚴， 這樣的莊嚴不可思議，愿用其莊嚴一個國土。 愿如來所擁有的清凈智慧，眾生都能具備， 如同普賢（Samantabhadra）真佛子一般，一切功德自然莊嚴。 成就廣大的神通力量，前往各個世界都周遍， 讓一切眾生沒有遺漏，都修行菩薩道。 諸佛如來所開悟的，十方無量眾生， 都讓他們像普賢一樣，具足修行最上乘的行持。 諸佛菩薩所成就的，種種差別功德， 這樣的功德無邊無際，愿使眾生都圓滿。 菩薩具足自在的力量，所有應該學習的地方都去學習， 示現一切大神通，普遍前往十方無量國土。 菩薩能在一念之間，覲見等同眾生的無數佛， 又在一毛端中，盡攝諸法都明見。 世間眾生無量無邊，菩薩都能分別知曉， 諸佛等同無量眾生，以大心供養都令其滿足。 種種名香上妙的花，眾寶衣裳和幡蓋， 分佈法界都充滿，發心普遍供養十方佛。 一個毛孔中都明見，不可思議數目的無量佛， 一切毛孔都如此，普遍禮敬一切世間的明燈。 舉身次第恭敬禮拜，如此無邊的最殊勝者， 也用言辭普遍稱讚，窮盡未來一切劫。 一位如來所用的供養物，其數量等同無量眾生， 如此供養一位如來，一切如來也如此。
【English Translation】 English version May all beings be purified, and reach the other shore of the Buddha's majestic realm. The Buddha lands in the ten directions are immeasurable, all possessing immeasurable great adornments, Such adornments are inconceivable, may they be used to adorn one land. May the pure wisdom possessed by the Tathagata be fully attained by all beings, Just like the true Buddha-son Samantabhadra, all merits are naturally adorned. Achieving vast supernatural powers, traveling to all worlds, pervading everywhere, Ensuring that no sentient being is left behind, all cultivating the Bodhisattva path. The enlightenment that the Buddhas and Tathagatas have attained, and the immeasurable beings in the ten directions, May all of them be like Samantabhadra, fully practicing the supreme conduct. The various and distinct merits achieved by the Buddhas and Bodhisattvas, Such merits are boundless, may all beings be fulfilled. Bodhisattvas possess the power of freedom, going to all places where they should learn, Manifesting all great supernatural powers, universally going to the immeasurable lands in the ten directions. Bodhisattvas can, in a single thought, behold countless Buddhas equal to the number of beings, And within a single pore, encompass all dharmas and see them clearly. The number of beings in the world is immeasurable, Bodhisattvas can discern them all, The Buddhas are equal to immeasurable beings, with great minds, offering to them all until they are satisfied. Various fragrant and exquisite flowers, precious garments, and banners, Distributed throughout the Dharma realm, filling it completely, vowing to universally offer to the Buddhas of the ten directions. Within a single pore, one clearly sees an inconceivable number of immeasurable Buddhas, All pores are like this, universally paying homage to all the lights of the world. Bowing down respectfully, one by one, to these boundless and most supreme beings, Also using words to universally praise them, throughout all future kalpas. The offerings used for one Tathagata, their number is equal to immeasurable beings, Offering to one Tathagata in this way, so it is for all Tathagatas.
復然。 供養讚歎諸如來， 盡彼世間一切劫， 世間劫數可終盡， 菩薩供養無休懈。 一切世間種種劫， 于爾所劫修諸行， 恭敬供養一如來， 盡一切劫無厭足。 如無量劫供一佛， 供一切佛皆如是， 亦不分別是劫數， 于所供養生疲厭。 法界廣大無邊際， 菩薩觀察悉明瞭， 以大蓮華遍佈中， 施等眾生無量佛。 寶華香色皆圓滿， 清凈莊嚴甚微妙， 一切世間無可諭， 持以供養人中尊。 眾生數等無量剎， 諸妙寶蓋滿其中， 悉以供養一如來， 供一切佛皆如是。 涂香無比最殊勝， 一切世間未曾有， 以此供養天人師， 窮盡眾生數等劫。 末香燒香上妙華， 眾寶衣服莊嚴具， 如是供養諸最勝， 歡喜奉事無厭足。 等眾生數照世燈， 唸唸成就大菩提， 亦以無邊偈稱述， 供養人中調御者。 如眾生數佛世尊， 皆修無上妙供養， 如眾生數無量劫， 如是讚歎無窮盡。 如是供養諸佛時， 以佛神力皆周遍， 悉見十方無量佛， 安住普賢菩薩行。 過去未來及現在， 所有一切諸善根， 令我常修普賢行， 速得安住普賢地。 一切如來所知見， 世間無量諸
【現代漢語翻譯】 現代漢語譯本 再次說道： 我將以無盡的世間劫數，供養和讚歎諸位如來（Tathagata，佛的稱號）。 即使世間劫數有終盡之時，菩薩的供養也不會停止和懈怠。 在一切世間經歷種種劫數，于如此漫長的劫數中修持各種善行， 恭敬供養一位如來，即使窮盡一切劫數也不會感到厭倦。 如同用無量劫供養一位佛，供養一切佛也是如此， 不分別計算劫數，對於所做的供養也不會感到疲憊厭倦。 法界廣大無邊無際，菩薩觀察這一切都清清楚楚， 用巨大的蓮花遍佈其中，施予等同於眾生的無量佛。 寶華的香氣和色彩都圓滿無缺，清凈莊嚴極其微妙， 世間一切都無法比擬，我將以此供養人中至尊。 如同眾生數量一樣多的無量剎土（Ksetra，佛土），其中充滿各種珍寶蓋， 全部用來供養一位如來，供養一切佛也是如此。 涂香無比殊勝，世間從未有過， 我將以此供養天人導師，窮盡如同眾生數量一樣多的劫數。 末香、燒香、上妙的鮮花，各種珍寶衣服和莊嚴的器具， 用這些來供養諸位最殊勝的佛，歡喜奉事而永不厭倦。 如同眾生數量一樣多的照世明燈，唸唸成就大菩提（Bodhi，覺悟）， 也用無邊的偈頌來稱讚，供養人中的調御者（佛的稱號）。 如同眾生數量一樣多的佛世尊，都修持無上妙供養， 如同眾生數量一樣多的無量劫，如此讚歎永無止境。 當這樣供養諸佛時，憑藉佛的神力，一切都周遍， 能夠看到十方無量佛，安住于普賢菩薩（Samantabhadra）的修行之中。 過去、未來和現在，所有一切的善根， 愿我常修普賢菩薩的行愿，迅速安住于普賢菩薩的境界。 一切如來所知所見，世間無量諸
【English Translation】 English version Again: I will offer and praise all the Tathagatas (Buddha's title) throughout endless world-eons. Even if the world-eons come to an end, the Bodhisattva's offerings will not cease or slacken. Through all kinds of eons in all the worlds, practicing various good deeds in such long eons, Respectfully making offerings to one Tathagata, even if exhausting all eons, one will not feel weary. Just as offering to one Buddha for countless eons, offering to all Buddhas is the same, Without distinguishing the number of eons, one will not feel tired or weary of the offerings made. The Dharma realm is vast and boundless, the Bodhisattva observes all this clearly, Using huge lotuses to spread throughout, giving to countless Buddhas equal to the number of beings. The fragrance and colors of the precious flowers are perfect and complete, pure and adorned, extremely subtle, Nothing in the world can compare, I will use this to offer to the most honored among humans. As many immeasurable lands (Ksetra, Buddha-lands) as there are beings, filled with various precious canopies, All used to offer to one Tathagata, offering to all Buddhas is the same. The anointing incense is incomparably supreme, never before seen in the world, I will use this to offer to the teacher of gods and humans, exhausting as many eons as there are beings. Powdered incense, burning incense, supreme flowers, various precious clothes and adornments, Using these to offer to all the most supreme Buddhas, joyfully serving without ever being weary. As many lamps illuminating the world as there are beings, constantly achieving great Bodhi (Enlightenment), Also using boundless verses to praise, offering to the tamer of humans (Buddha's title). As many Buddhas, World Honored Ones, as there are beings, all cultivate supreme and wonderful offerings, As many immeasurable eons as there are beings, such praise is endless. When offering to all the Buddhas in this way, by the power of the Buddha, everything is pervasive, Able to see the immeasurable Buddhas in the ten directions, abiding in the practice of Samantabhadra (Universal Worthy) Bodhisattva. Past, future, and present, all good roots, May I always cultivate the vows of Samantabhadra Bodhisattva, quickly abiding in the realm of Samantabhadra Bodhisattva. All that is known and seen by all the Tathagatas, the immeasurable in the world
眾生， 悉愿具足如普賢， 為聰慧者所稱讚。 此是十方諸大士， 共所修治迴向行， 諸佛如來為我說， 此迴向行最無上。 十方世界無有餘， 其中一切諸眾生， 莫不咸令得開覺， 悉使常如普賢行。 如其迴向行佈施， 亦復堅持于禁戒， 精進長時無退怯， 忍辱柔和心不動， 禪定持心常一緣， 智慧了境同三昧， 去來現在皆通達， 世間無有得其邊。 菩薩身心及語業， 如是所作皆清凈， 一切修行無有餘， 悉與普賢菩薩等。 譬如法界無分別， 戲論染著皆永盡， 亦如涅槃無障礙， 心常如是離諸取。 智者所有迴向法， 諸佛如來已開示， 種種善根悉迴向， 是故能成菩薩道。 佛子善學此迴向， 無量行愿悉成滿， 攝取法界盡無餘， 是故能成善逝力。 若欲成就佛所說， 菩薩廣大殊勝行， 宜應善住此迴向， 是諸佛子號普賢。 一切眾生猶可數， 三世心量亦可知， 如是普賢諸佛子， 功德邊際無能測。 一毛度空可得邊， 眾剎為塵可知數， 如是大仙諸佛子， 所住行愿無能量。」
大方廣佛華嚴經卷第三十三 大正藏第 10 冊 No. 0279
【現代漢語翻譯】 現代漢語譯本 愿一切眾生，都能像普賢菩薩（Samantabhadra，象徵一切菩薩行愿的代表）一樣具足功德，為有智慧的人所稱讚。 這是十方世界所有的大菩薩們，共同修習並回向的行持，諸佛如來為我宣說了，這種迴向的行持是最無上的。 十方世界沒有一處遺漏，其中的一切眾生，都應讓他們得到開悟覺醒，都使他們常常像普賢菩薩一樣修行。 如果他們迴向修行佈施，也同樣堅持戒律，精進修行長久不退縮，忍辱柔和內心不動搖，禪定使心常專注於一境，智慧明瞭境界如同三昧（Samadhi，專注的狀態），對過去、現在、未來都通達無礙，世間沒有任何事物能限制它。 菩薩的身、心和語言行為，像這樣所做的一切都清凈無染，一切修行沒有遺漏，都與普賢菩薩相等。 譬如法界（Dharmadhatu，宇宙萬法所依的本體）沒有分別，戲論和執著都永遠斷盡，也像涅槃（Nirvana，解脫的境界）沒有障礙，心常常這樣遠離一切執取。 智者所擁有的迴向方法，諸佛如來已經開示，將種種善根都回向，因此能夠成就菩薩道。 佛子們善於學習這種迴向，無量的行愿都能圓滿成就，攝取法界沒有遺漏，因此能夠成就善逝（Sugata，佛的稱號）的力量。 如果想要成就佛所說的，菩薩廣大殊勝的行持，就應該安住于這種迴向，這些佛子被稱為普賢菩薩。 一切眾生可以計數，三世（過去、現在、未來）的心量也可以知曉，像普賢菩薩這樣的佛子，他們的功德邊際是無法測量的。 一根毛髮度過虛空可以測量出邊際，眾多剎土（Buddha-field，佛所教化的世界）化為微塵可以計數，像這樣的大仙（Maha-muni，佛的尊稱）佛子，他們所安住的行愿是無法估量的。
【English Translation】 English version May all sentient beings, be fully endowed like Samantabhadra (the Bodhisattva representing the vows and practices of all Bodhisattvas), and be praised by the wise. This is the practice of dedication that all great Bodhisattvas in the ten directions jointly cultivate, and the Tathagatas (Buddhas) have spoken to me about it, this practice of dedication is the most supreme. In the ten directions, there is no place left out, and all sentient beings within them should be awakened and enlightened, and all should always practice like Samantabhadra. If they dedicate their practice of giving, they also uphold the precepts, practice diligently without retreat for a long time, endure with gentleness and an unmoving heart, keep their minds focused on one point in meditation, and their wisdom understands the realm like Samadhi (a state of concentration), they are unobstructed in understanding the past, present, and future, and nothing in the world can limit it. The Bodhisattva's body, mind, and speech actions, all that is done in this way is pure and undefiled, all practices are without omission, and are equal to Samantabhadra. For example, the Dharmadhatu (the fundamental nature of all phenomena) has no distinctions, and all conceptualizations and attachments are forever extinguished, it is also like Nirvana (the state of liberation) without obstacles, and the mind is always like this, free from all grasping. The method of dedication that the wise possess, the Tathagatas have already revealed, all kinds of good roots are dedicated, and therefore the Bodhisattva path can be accomplished. May the Buddha's disciples be skilled in learning this dedication, may immeasurable vows and practices be fully accomplished, may they encompass the Dharmadhatu without omission, and therefore be able to accomplish the power of the Sugata (a title of the Buddha). If one wishes to accomplish what the Buddha has spoken of, the vast and supreme practices of the Bodhisattva, one should dwell well in this dedication, and these Buddha's disciples are called Samantabhadra. All sentient beings can be counted, and the measure of the minds of the three times (past, present, and future) can also be known, but the merits of the Buddha's disciples like Samantabhadra are immeasurable. The edge of a single hair passing through space can be measured, and the number of Buddha-fields (worlds where Buddhas teach) turned into dust can be counted, but the vows and practices that these great sages (Maha-muni, an epithet for the Buddha) dwell in are immeasurable.
大方廣佛華嚴經
大方廣佛華嚴經卷第三十四
于闐國三藏實叉難陀奉 制譯
十地品第二十六之一
爾時，世尊在他化自在天王宮摩尼寶藏殿，與大菩薩眾俱。其諸菩薩皆于阿耨多羅三藐三菩提不退轉，悉從他方世界來集；住一切菩薩智所住境，入一切如來智所入處；勤行不息，善能示現種種神通；諸所作事，教化調伏一切眾生而不失時；為成菩薩一切大愿，於一切世、一切劫、一切剎，勤修諸行，無暫懈息；具足菩薩福智助道，普益眾生而恒不匱；到一切菩薩智慧方便究竟彼岸，示入生死及以涅槃而不廢舍；修菩薩行，善入一切菩薩禪定、解脫三昧、三摩缽底、神通明智，諸所施為皆得自在；獲一切菩薩自在神力，於一念頃無所動作，悉能往詣一切如來道場眾會，為眾上首，請佛說法，護持諸佛正法之輪；以廣大心供養承事一切諸佛，常勤修習一切菩薩所行事業；其身普現一切世間，其音普及十方法界，心智無礙，普見三世；一切菩薩所有功德悉已修行而得圓滿，于不可說劫說不能盡。其名曰：金剛藏菩薩、寶藏菩薩、蓮華藏菩薩、德藏菩薩、蓮華德藏菩薩、日藏菩薩、蘇利耶藏菩薩、無垢月藏菩薩、於一切國土普現莊嚴藏菩薩、毗盧遮那智藏菩薩、妙德藏菩薩、栴檀德藏菩薩、華德
【現代漢語翻譯】 現代漢語譯本 《大方廣佛華嚴經》
第三十四卷
于闐國三藏實叉難陀奉旨翻譯
十地品第二十六之一
那時，世尊在他化自在天王宮的摩尼寶藏殿，與眾多大菩薩在一起。這些菩薩都於阿耨多羅三藐三菩提（無上正等正覺）不退轉，全部從其他世界來到這裡聚集；安住於一切菩薩智慧所安住的境界，進入一切如來智慧所進入的處所；勤奮修行不停止，善於示現種種神通；所做的一切事情，教化調伏一切眾生而不失時機；爲了成就菩薩的一切大愿，在一切世界、一切劫、一切剎土，勤奮修行各種行為，沒有絲毫懈怠；具足菩薩的福德智慧助道，普遍利益眾生而永不匱乏；到達一切菩薩智慧方便的究竟彼岸，示現進入生死以及涅槃而不放棄；修菩薩行，善於進入一切菩薩的禪定、解脫三昧、三摩缽底（等持）、神通明智，所做的一切都得到自在；獲得一切菩薩自在的神力，在一念之間無需任何動作，都能前往一切如來的道場集會，作為大眾的首領，請佛說法，護持諸佛的正法之輪；以廣大的心供養承事一切諸佛，常常勤奮修習一切菩薩所行的事業；他們的身體普遍顯現在一切世間，他們的聲音普及十方法界，心智沒有障礙，普遍見到過去、現在、未來三世；一切菩薩所有的功德都已修行而得到圓滿，在不可說劫的時間裡也說不完。他們的名字是：金剛藏菩薩、寶藏菩薩、蓮華藏菩薩、德藏菩薩、蓮華德藏菩薩、日藏菩薩、蘇利耶藏菩薩（太陽藏菩薩）、無垢月藏菩薩、於一切國土普現莊嚴藏菩薩、毗盧遮那智藏菩薩、妙德藏菩薩、栴檀德藏菩薩、華德藏菩薩……
【English Translation】 English version The Great Extensive Buddha Flower Adornment Sutra
Volume 34
Translated under imperial decree by Tripiṭaka Śikṣānanda of Khotan
Chapter 26: The Ten Grounds, Part 1
At that time, the World Honored One was in the Mani Treasure Palace of the Paranirmitavasavartin Heaven, together with a great assembly of Bodhisattvas. These Bodhisattvas were all irreversible in their attainment of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), having gathered from other worlds; they dwelt in the realm where all Bodhisattva wisdom resides, entered the place where all Tathagata wisdom enters; they diligently practiced without ceasing, skillfully manifesting various spiritual powers; in all their actions, they taught and tamed all sentient beings without missing the opportune time; to fulfill all the great vows of Bodhisattvas, in all worlds, all kalpas, and all lands, they diligently cultivated all practices, without the slightest slackening; they were fully endowed with the blessings and wisdom that aid the Bodhisattva path, universally benefiting sentient beings without ever diminishing; they reached the ultimate shore of all Bodhisattva wisdom and skillful means, demonstrating entry into birth and death as well as Nirvana without abandoning; they cultivated Bodhisattva practices, skillfully entering all Bodhisattva meditations, liberations, samadhis, samapattis, spiritual powers, and clear wisdom, all their actions were free and unhindered; they obtained all the free and unhindered spiritual powers of Bodhisattvas, in a single thought moment without any movement, they could go to all the Tathagata's places of enlightenment, acting as leaders of the assembly, requesting the Buddha to teach the Dharma, protecting and upholding the wheel of the Buddhas' true Dharma; with a vast mind, they made offerings and served all the Buddhas, constantly and diligently cultivating all the activities that Bodhisattvas undertake; their bodies manifested universally in all worlds, their voices pervaded the ten directions of the Dharma realm, their minds and wisdom were unobstructed, universally seeing the three periods of time; all the merits and virtues of all Bodhisattvas had been cultivated and perfected, and could not be fully described even in incalculable kalpas. Their names were: Vajragarbha Bodhisattva, Ratnagarbha Bodhisattva, Padmagarbha Bodhisattva, Gunagarbha Bodhisattva, Padmagunagarbha Bodhisattva, Suryagarbha Bodhisattva, Suryagarbha Bodhisattva, Vimalacandragarbha Bodhisattva, Sarvakshetrapratibhasavyuhagarbha Bodhisattva, Vairocana-jnana-garbha Bodhisattva, Subhadra-garbha Bodhisattva, Candanaguna-garbha Bodhisattva, Pushpaguna-garbha Bodhisattva...
藏菩薩、俱蘇摩德藏菩薩、優缽羅德藏菩薩、天德藏菩薩、福德藏菩薩、無礙清凈智德藏菩薩、功德藏菩薩、那羅延德藏菩薩、無垢藏菩薩、離垢藏菩薩、種種辯才莊嚴藏菩薩、大光明網藏菩薩、凈威德光明王藏菩薩、金莊嚴大功德光明王藏菩薩、一切相莊嚴凈德藏菩薩、金剛焰德相莊嚴藏菩薩、光明焰藏菩薩、星宿王光照藏菩薩、虛空無礙智藏菩薩、妙音無礙藏菩薩、陀羅尼功德持一切眾生愿藏菩薩、海莊嚴藏菩薩、須彌德藏菩薩、凈一切功德藏菩薩、如來藏菩薩、佛德藏菩薩、解脫月菩薩……。如是等無數無量、無邊無等、不可數、不可稱、不可思、不可量、不可說諸菩薩摩訶薩眾，金剛藏菩薩而為上首。
爾時，金剛藏菩薩承佛神力，入菩薩大智慧光明三昧。入是三昧已，即時十方各過十億佛剎微塵數世界外，各有十億佛剎微塵數諸佛，同名：金剛藏，而現其前，作如是言：
「善哉善哉！金剛藏！乃能入是菩薩大智慧光明三昧。善男子！此是十方各十億佛剎微塵數諸佛共加於汝，以毗盧遮那如來、應、正等覺本願力故，威神力故，亦是汝勝智力故，欲令汝為一切菩薩說不思議諸佛法光明故。所謂：令入智地故，攝一切善根故，善揀擇一切佛法故，廣知諸法故，善能說法故，無分別智清凈故，一切
【現代漢語翻譯】 現代漢語譯本：藏菩薩（Garbha Bodhisattva）、俱蘇摩德藏菩薩（Kusumodgarbha Bodhisattva）、優缽羅德藏菩薩（Utpalagarbha Bodhisattva）、天德藏菩薩（Devagarbha Bodhisattva）、福德藏菩薩（Punyagarbha Bodhisattva）、無礙清凈智德藏菩薩（Apratihatasuddhajnanagarbha Bodhisattva）、功德藏菩薩（Gunagarbha Bodhisattva）、那羅延德藏菩薩（Narayanagarbha Bodhisattva）、無垢藏菩薩（Vimalagarbha Bodhisattva）、離垢藏菩薩（Vigatagarbha Bodhisattva）、種種辯才莊嚴藏菩薩（Nana-pratibhanalankara-garbha Bodhisattva）、大光明網藏菩薩（Mahavairocanajala-garbha Bodhisattva）、凈威德光明王藏菩薩（Visuddha-tejas-prabha-raja-garbha Bodhisattva）、金莊嚴大功德光明王藏菩薩（Suvarna-alankara-mahaguna-prabha-raja-garbha Bodhisattva）、一切相莊嚴凈德藏菩薩（Sarva-lakshana-alankara-visuddha-garbha Bodhisattva）、金剛焰德相莊嚴藏菩薩（Vajrajvalana-tejas-lakshana-alankara-garbha Bodhisattva）、光明焰藏菩薩（Prabhajvala-garbha Bodhisattva）、星宿王光照藏菩薩（Nakshatra-raja-prabha-avabhasa-garbha Bodhisattva）、虛空無礙智藏菩薩（Akasa-anavarana-jnana-garbha Bodhisattva）、妙音無礙藏菩薩（Madhura-ghosha-anavarana-garbha Bodhisattva）、陀羅尼功德持一切眾生愿藏菩薩（Dharani-guna-dhara-sarva-sattva-pranidhana-garbha Bodhisattva）、海莊嚴藏菩薩（Samudra-alankara-garbha Bodhisattva）、須彌德藏菩薩（Sumeru-guna-garbha Bodhisattva）、凈一切功德藏菩薩（Visuddha-sarva-guna-garbha Bodhisattva）、如來藏菩薩（Tathagatagarbha Bodhisattva）、佛德藏菩薩（Buddha-guna-garbha Bodhisattva）、解脫月菩薩（Vimukticandra Bodhisattva）……。如是等無數無量、無邊無等、不可數、不可稱、不可思、不可量、不可說諸菩薩摩訶薩眾，金剛藏菩薩（Vajragarbha Bodhisattva）而為上首。 爾時，金剛藏菩薩承佛神力，入菩薩大智慧光明三昧。入是三昧已，即時十方各過十億佛剎微塵數世界外，各有十億佛剎微塵數諸佛，同名：金剛藏，而現其前，作如是言： 『善哉善哉！金剛藏！乃能入是菩薩大智慧光明三昧。善男子！此是十方各十億佛剎微塵數諸佛共加於汝，以毗盧遮那如來（Vairocana Tathagata）、應、正等覺本願力故，威神力故，亦是汝勝智力故，欲令汝為一切菩薩說不思議諸佛法光明故。所謂：令入智地故，攝一切善根故，善揀擇一切佛法故，廣知諸法故，善能說法故，無分別智清凈故，一切』
【English Translation】 English version: Garbha Bodhisattva (Womb Bodhisattva), Kusumodgarbha Bodhisattva (Flower Womb Bodhisattva), Utpalagarbha Bodhisattva (Blue Lotus Womb Bodhisattva), Devagarbha Bodhisattva (Heavenly Womb Bodhisattva), Punyagarbha Bodhisattva (Merit Womb Bodhisattva), Apratihatasuddhajnanagarbha Bodhisattva (Unobstructed Pure Wisdom Womb Bodhisattva), Gunagarbha Bodhisattva (Virtue Womb Bodhisattva), Narayanagarbha Bodhisattva (Narayana Womb Bodhisattva), Vimalagarbha Bodhisattva (Immaculate Womb Bodhisattva), Vigatagarbha Bodhisattva (Free from Defilement Womb Bodhisattva), Nana-pratibhanalankara-garbha Bodhisattva (Various Eloquence Adorned Womb Bodhisattva), Mahavairocanajala-garbha Bodhisattva (Great Light Net Womb Bodhisattva), Visuddha-tejas-prabha-raja-garbha Bodhisattva (Pure Majestic Light King Womb Bodhisattva), Suvarna-alankara-mahaguna-prabha-raja-garbha Bodhisattva (Golden Adornment Great Merit Light King Womb Bodhisattva), Sarva-lakshana-alankara-visuddha-garbha Bodhisattva (All Marks Adorned Pure Virtue Womb Bodhisattva), Vajrajvalana-tejas-lakshana-alankara-garbha Bodhisattva (Vajra Flame Virtue Marks Adorned Womb Bodhisattva), Prabhajvala-garbha Bodhisattva (Radiant Flame Womb Bodhisattva), Nakshatra-raja-prabha-avabhasa-garbha Bodhisattva (Star King Light Illumination Womb Bodhisattva), Akasa-anavarana-jnana-garbha Bodhisattva (Space Unobstructed Wisdom Womb Bodhisattva), Madhura-ghosha-anavarana-garbha Bodhisattva (Sweet Sound Unobstructed Womb Bodhisattva), Dharani-guna-dhara-sarva-sattva-pranidhana-garbha Bodhisattva (Dharani Virtue Holder All Beings Vow Womb Bodhisattva), Samudra-alankara-garbha Bodhisattva (Ocean Adornment Womb Bodhisattva), Sumeru-guna-garbha Bodhisattva (Mount Sumeru Virtue Womb Bodhisattva), Visuddha-sarva-guna-garbha Bodhisattva (Pure All Virtue Womb Bodhisattva), Tathagatagarbha Bodhisattva (Tathagata Womb Bodhisattva), Buddha-guna-garbha Bodhisattva (Buddha Virtue Womb Bodhisattva), Vimukticandra Bodhisattva (Liberation Moon Bodhisattva) ... These are countless, immeasurable, boundless, incomparable, uncountable, incalculable, inconceivable, immeasurable, and inexpressible Bodhisattva Mahasattvas, with Vajragarbha Bodhisattva (Vajra Womb Bodhisattva) as their leader. At that time, Vajragarbha Bodhisattva, empowered by the Buddha's spiritual might, entered the Samadhi of Great Wisdom Light of the Bodhisattvas. Having entered this Samadhi, immediately, beyond each of the ten directions, past ten billion Buddha-lands of dust-motes, there appeared ten billion Buddhas, each with the same name: Vajragarbha, who manifested before him and spoke thus: 'Excellent, excellent! Vajragarbha! You are able to enter this Samadhi of Great Wisdom Light of the Bodhisattvas. Good man! This is the combined power of ten billion Buddhas in each of the ten directions, added to you, due to the original vow power of Vairocana Tathagata (The Illuminator Thus Come One), the worthy, the rightly enlightened one, and due to your own superior wisdom power, wishing to enable you to speak the inconceivable light of the Buddhas' Dharma for all Bodhisattvas. Namely: to enable them to enter the wisdom ground, to gather all good roots, to skillfully discern all the Buddha's Dharma, to widely know all dharmas, to be skilled in expounding the Dharma, to have pure non-discriminating wisdom, all'
世法不染故，出世善根清凈故，得不思議智境界故，得一切智人智境界故；又令得菩薩十地始終故，如實說菩薩十地差別相故，緣念一切佛法故，修習分別無漏法故，善選擇觀察大智光明巧莊嚴故，善入決定智門故，隨所住處次第顯說無所畏故，得無礙辯才光明故，住大辯才地善決定故，憶念菩薩心不忘失故，成熟一切眾生界故，能遍至一切處決定開悟故。善男子！汝當辯說此法門差別善巧法。所謂：承佛神力如來智明所加故，凈自善根故，普凈法界故，普攝眾生故，深入法身、智身故，受一切佛灌頂故，得一切世間最高大身故，超一切世間道故，清凈出世善根故，滿足一切智智故。」
爾時，十方諸佛與金剛藏菩薩無能映奪身，與無礙樂說辯，與善分別清凈智，與善憶念不忘力，與善決定明瞭慧，與至一切處開悟智，與成道自在力，與如來無所畏，與一切智人觀察分別諸法門辯才智，與一切如來上妙身、語、意具足莊嚴。何以故？得此三昧法如是故，本願所起故，善凈深心故，善凈智輪故，善積集助道故，善修治所作故，念其無量法器故，知其清凈信解故，得無錯謬總持故，法界智印善印故。
爾時，十方諸佛各伸右手摩金剛藏菩薩頂。摩頂已，金剛藏菩薩從三昧起，普告一切菩薩眾言：「諸佛子！諸
【現代漢語翻譯】 現代漢語譯本 因為不被世俗法則所污染，因為出世的善根清凈，所以能獲得不可思議的智慧境界，能獲得一切智者的智慧境界；又能使菩薩獲得十地（菩薩修行的十個階段）的始終，如實地宣說菩薩十地的差別相，緣念一切佛法，修習分別無漏之法，善於選擇觀察大智慧光明巧妙的莊嚴，善於進入決定智慧之門，隨著所住之處次第地顯說無所畏懼的道理，獲得無礙的辯才光明，安住于大辯才之地並善於決斷，憶念菩薩之心而不忘失，成熟一切眾生界，能夠普遍到達一切處並決斷開悟。善男子！你應該辯說此法門的差別善巧之法。所謂：承蒙佛的神力以及如來智慧光明的加持，凈化自身的善根，普遍凈化法界，普遍攝受眾生，深入法身、智身，接受一切佛的灌頂，獲得一切世間最高大的身軀，超越一切世間之道，清凈出世的善根，圓滿一切智智。 那時，十方諸佛給予金剛藏菩薩無能映奪的身軀，給予無礙的樂說辯才，給予善於分別的清凈智慧，給予善於憶念不忘的記憶力，給予善於決斷的明瞭智慧，給予到達一切處開悟的智慧，給予成就道業的自在力量，給予如來的無所畏懼，給予一切智者觀察分別諸法門的辯才智慧，給予一切如來上妙的身、語、意具足的莊嚴。為什麼呢？因為獲得此三昧法是這樣的緣故，因為本願所生起的緣故，因為善於清凈深心的緣故，因為善於清凈智慧之輪的緣故，因為善於積集助道的緣故，因為善於修治所作的緣故，因為憶念其無量法器的緣故，因為知道其清凈的信解的緣故，因為獲得不錯謬的總持的緣故，因為法界智慧印善於印證的緣故。 那時，十方諸佛各自伸出右手摩金剛藏菩薩的頭頂。摩頂完畢后，金剛藏菩薩從三昧中起身，普遍告知一切菩薩眾說：『諸位佛子！』
【English Translation】 English version Because they are not defiled by worldly laws, because their transcendental roots of goodness are pure, they attain the inconceivable realm of wisdom, and they attain the realm of wisdom of all-knowing ones; moreover, they enable Bodhisattvas to attain the beginning and end of the ten stages (the ten stages of Bodhisattva practice), truthfully explain the differences between the ten stages of Bodhisattvas, contemplate all the Buddha-dharmas, practice and distinguish the undefiled dharmas, skillfully choose and observe the great wisdom light's skillful adornments, skillfully enter the gate of decisive wisdom, sequentially reveal fearlessness according to where they dwell, obtain the light of unobstructed eloquence, abide in the ground of great eloquence and skillfully make decisions, remember the Bodhisattva's mind without forgetting, mature all realms of sentient beings, and be able to universally reach all places and decisively awaken. Good man! You should explain the skillful methods of this Dharma gate's differences. Namely: because of the Buddha's divine power and the Tathagata's wisdom light's blessing, purifying one's own roots of goodness, universally purifying the Dharma realm, universally gathering sentient beings, deeply entering the Dharma body and wisdom body, receiving the anointment of all Buddhas, obtaining the greatest body in all the world, transcending all worldly paths, purifying transcendental roots of goodness, and fulfilling all-knowing wisdom. At that time, the Buddhas of the ten directions gave Vajragarbha Bodhisattva a body that could not be overshadowed, gave him unobstructed eloquence in joyful speech, gave him pure wisdom that was good at distinguishing, gave him the power of good memory without forgetting, gave him clear wisdom that was good at making decisions, gave him the wisdom to awaken in all places, gave him the power of freedom in accomplishing the path, gave him the fearlessness of the Tathagata, gave him the eloquence and wisdom of all-knowing ones in observing and distinguishing all Dharma gates, and gave him the perfect adornments of the sublime body, speech, and mind of all Tathagatas. Why is this so? Because obtaining this Samadhi Dharma is like this, because it arises from the original vow, because of the goodness of purifying the deep mind, because of the goodness of purifying the wheel of wisdom, because of the goodness of accumulating aids to the path, because of the goodness of cultivating what has been done, because of remembering its immeasurable Dharma vessels, because of knowing its pure faith and understanding, because of obtaining the faultless Dharani, and because the Dharma realm wisdom seal is well sealed. At that time, the Buddhas of the ten directions each extended their right hands and stroked the crown of Vajragarbha Bodhisattva's head. After stroking his head, Vajragarbha Bodhisattva arose from Samadhi and universally announced to all the Bodhisattva assembly, saying: 'Oh, sons of the Buddhas!'
菩薩愿善決定，無雜不可見，廣大如法界，究竟如虛空，盡未來際遍一切佛剎，救護一切眾生，為一切諸佛所護，入過去、未來、現在諸佛智地。佛子！何等為菩薩摩訶薩智地？佛子！菩薩摩訶薩智地有十種，過去、未來、現在諸佛，已說、當說、今說；我亦如是說。何等為十？一者歡喜地，二者離垢地，三者發光地，四者焰慧地，五者難勝地，六者現前地，七者遠行地，八者不動地，九者善慧地，十者法雲地。佛子！此菩薩十地，三世諸佛已說、當說、今說。佛子！我不見有諸佛國土，其中如來不說此十地者。何以故？此是菩薩摩訶薩向菩提最上道，亦是清凈法光明門，所謂：分別演說菩薩諸地。佛子！此處不可思議，所謂諸菩薩隨證智。」
爾時，金剛藏菩薩說此菩薩十地名已，默然而住，不復分別。是時，一切菩薩眾聞菩薩十地名，不聞解釋，咸生渴仰，作如是念：「何因何緣，金剛藏菩薩唯說菩薩十地名而不解釋？」
解脫月菩薩知諸大眾心之所念，以頌問金剛藏菩薩曰：
「何故凈覺人， 念智功德具， 說諸上妙地， 有力不解釋？ 一切咸決定， 勇猛無怯弱， 何故說地名， 而不為開演？ 諸地妙義趣， 此眾皆欲聞， 其心無怯弱， 愿為分別說！ 眾
【現代漢語翻譯】 現代漢語譯本 菩薩的願望堅定不移，純凈無雜，廣大如法界一般，究竟如虛空一般，遍及未來無盡的時間和一切佛剎，救護一切眾生，為一切諸佛所護持，進入過去、未來、現在諸佛的智慧之地。佛子！什麼是菩薩摩訶薩（偉大的菩薩）的智慧之地？佛子！菩薩摩訶薩的智慧之地有十種，過去、未來、現在的諸佛已經說過、將要說、現在正在說；我也是這樣說。哪十種呢？第一是歡喜地，第二是離垢地，第三是發光地，第四是焰慧地，第五是難勝地，第六是現前地，第七是遠行地，第八是不動地，第九是善慧地，第十是法雲地。佛子！這菩薩的十地，三世諸佛已經說過、將要說、現在正在說。佛子！我沒有見到有哪個佛國，其中的如來不說這十地的。為什麼呢？這是菩薩摩訶薩通向菩提（覺悟）的最上之道，也是清凈法光明的門徑，也就是：分別演說菩薩的各個階段。佛子！這裡是不可思議的，也就是諸菩薩隨著證悟的智慧而行進。 當時，金剛藏菩薩說完這菩薩十地的名稱后，就默默地住止，不再分別解釋。這時，一切菩薩大眾聽到菩薩十地的名稱，卻沒有聽到解釋，都感到渴求，心中想著：『是什麼原因，金剛藏菩薩只說菩薩十地的名稱而不解釋呢？』 解脫月菩薩知道大眾心中的想法，就用偈頌問金剛藏菩薩說： 『為何清凈覺悟的人，念、智、功德都具足，說了這些殊勝的境界，卻有力而不解釋呢？一切大眾都堅定不移，勇猛而無怯弱，為何只說這些地的名稱，而不為我們開示演說呢？這些地的微妙意義和旨趣，大眾都想聽聞，他們的心沒有怯弱，希望您為我們分別解說！』
【English Translation】 English version The Bodhisattva's vows are firmly established, pure and unmixed, vast as the Dharma realm, ultimate as the void, pervading the endless future and all Buddha-lands, saving all sentient beings, protected by all Buddhas, entering the wisdom-grounds of the Buddhas of the past, future, and present. O son of the Buddha! What are the wisdom-grounds of a Bodhisattva Mahasattva (great Bodhisattva)? O son of the Buddha! There are ten wisdom-grounds of a Bodhisattva Mahasattva, which the Buddhas of the past, future, and present have spoken, will speak, and are now speaking; I also speak thus. What are the ten? First is the Joyful Ground (Pramudita-bhumi), second is the Stainless Ground (Vimala-bhumi), third is the Luminous Ground (Prabhakari-bhumi), fourth is the Blazing Wisdom Ground (Arcismati-bhumi), fifth is the Difficult to Conquer Ground (Sudurjaya-bhumi), sixth is the Manifest Ground (Abhimukhi-bhumi), seventh is the Far-Reaching Ground (Duramgama-bhumi), eighth is the Immovable Ground (Acala-bhumi), ninth is the Good Wisdom Ground (Sadhumati-bhumi), and tenth is the Cloud of Dharma Ground (Dharmamegha-bhumi). O son of the Buddha! These ten grounds of the Bodhisattva, the Buddhas of the three times have spoken, will speak, and are now speaking. O son of the Buddha! I have not seen any Buddha-land where the Tathagata does not speak of these ten grounds. Why is that? This is the supreme path for a Bodhisattva Mahasattva towards Bodhi (enlightenment), and it is also the gate of pure Dharma light, that is: the detailed explanation of the various stages of a Bodhisattva. O son of the Buddha! This is inconceivable, that is, the Bodhisattvas proceed according to the wisdom they realize. At that time, after Vajragarbha Bodhisattva had spoken the names of these ten grounds of the Bodhisattva, he remained silent and did not explain further. At this time, all the Bodhisattva assembly, having heard the names of the ten grounds of the Bodhisattva but not hearing any explanation, all felt a thirst and thought: 'What is the reason that Vajragarbha Bodhisattva only speaks the names of the ten grounds of the Bodhisattva and does not explain them?' Knowing the thoughts in the minds of the assembly, Vimoksha-chandra Bodhisattva asked Vajragarbha Bodhisattva in verse: 'Why does the pure enlightened one, who possesses mindfulness, wisdom, and merit, speak of these supreme grounds, yet have the power not to explain them? All the assembly are firm and resolute, courageous and without fear, why only speak the names of these grounds, and not open and explain them for us? The subtle meanings and purposes of these grounds, the assembly all wish to hear, their minds are without fear, we hope you will explain them separately!'
會悉清凈， 離懈怠嚴潔， 能堅固不動， 具功德智慧。 相視咸恭敬， 一切悉專仰， 如蜂念好蜜， 如渴思甘露。」
爾時，大智無所畏金剛藏菩薩聞說是已，欲令眾會心歡喜故，為諸佛子而說頌言：
「菩薩行地事， 最上諸佛本， 顯示分別說， 第一希有難。 微細難可見， 離念超心地， 出生佛境界， 聞者悉迷惑。 持心如金剛， 深信佛勝智， 知心地無我， 能聞此勝法。 如空中彩畫， 如空中風相， 牟尼智如是， 分別甚難見。 我念佛智慧， 最勝難思議， 世間無能受， 默然而不說。」
爾時，解脫月菩薩聞是說已，白金剛藏菩薩言：「佛子！今此眾會皆悉已集，善凈深心，善潔思念，善修諸行，善集助道，善能親近百千億佛，成就無量功德善根，舍離癡惑，無有垢染，深心信解，于佛法中不隨他教。善哉佛子！當承佛神力而為演說，此諸菩薩于如是等甚深之處皆能證知。」
爾時，解脫月菩薩欲重宣其義而說頌曰：
「愿說最安隱， 菩薩無上行， 分別于諸地， 智凈成正覺。 此眾無諸垢， 志解悉明潔， 承事無量佛， 能知此地義。」
爾時，金剛藏菩薩言：「
【現代漢語翻譯】 現代漢語譯本 他們都將完全清凈，遠離懈怠，莊嚴整潔，能夠堅定不動搖，具備功德和智慧。 他們互相看著都恭敬，一切都專注仰慕，如同蜜蜂思念好蜜，如同口渴的人思念甘露。
這時，大智無所畏金剛藏菩薩（Vajragarbha Bodhisattva，金剛藏菩薩）聽了這些話后，爲了讓大眾心生歡喜，為諸佛子說了偈頌：
『菩薩所修行的境界，是最上諸佛的根本，顯示分別解說，是第一稀有難得的。 它微妙難以看見，超越了念頭和意識，能生出佛的境界，聽聞的人都會迷惑。 要像金剛一樣持守心念，深信佛的殊勝智慧，知道心性本無我，才能聽聞這殊勝的佛法。 就像空中的彩畫，就像空中的風相，牟尼（釋迦牟尼佛）的智慧也是如此，分別起來非常難以見到。 我想到佛的智慧，最殊勝難以思議，世間沒有人能夠領受，所以默然不語。』
這時，解脫月菩薩（Vimukticandra Bodhisattva，解脫月菩薩）聽了這些話后，對金剛藏菩薩說：『佛子！現在這裡的眾人都已經聚集，心地善良清凈，思想純潔，善於修行各種行為，善於積累助道的資糧，善於親近百千億佛，成就無量功德善根，舍離愚癡迷惑，沒有污垢染著，內心深信理解，對於佛法不隨從他人的教導。善哉，佛子！應當承蒙佛的神力來為我們演說，這些菩薩對於如此甚深之處都能證悟瞭解。』
這時，解脫月菩薩爲了重申其義，說了偈頌：
『愿您宣說最安穩的，菩薩無上的修行，分別解說諸地的境界，以智慧清凈成就正覺。 這裡的眾人沒有污垢，志向和理解都明凈，承事過無量諸佛，能夠了解此地的意義。』
這時，金剛藏菩薩說：
【English Translation】 English version They will all be completely pure, free from laziness, dignified and clean, able to be firm and unmoving, possessing merit and wisdom. They look at each other with respect, all are focused and admiring, like bees longing for good honey, like the thirsty longing for sweet dew.
At that time, the great wisdom, fearless Vajragarbha Bodhisattva (金剛藏菩薩) , having heard these words, in order to make the assembly happy, spoke the following verses for all the Buddha's children:
'The realm of practice of Bodhisattvas, is the root of the most supreme Buddhas, to reveal and explain it, is the first rare and difficult thing. It is subtle and difficult to see, beyond thoughts and consciousness, able to give birth to the realm of the Buddha, those who hear it will be confused. One must hold the mind like a diamond, deeply believe in the Buddha's supreme wisdom, know that the nature of the mind is without self, then one can hear this supreme Dharma. Like a painting in the sky, like the wind in the sky, the wisdom of Muni (釋迦牟尼佛) is also like this, it is very difficult to see when distinguishing it. I think of the Buddha's wisdom, the most supreme and inconceivable, there is no one in the world who can receive it, so I remain silent and do not speak.'
At that time, Vimukticandra Bodhisattva (解脫月菩薩), having heard these words, said to Vajragarbha Bodhisattva: 'Buddha's child! Now all the people here have gathered, their minds are kind and pure, their thoughts are pure, they are good at practicing various actions, good at accumulating the resources for the path, good at being close to hundreds of billions of Buddhas, achieving immeasurable merits and good roots, abandoning ignorance and delusion, without defilement, with deep faith and understanding, and do not follow others' teachings in the Buddha's Dharma. Excellent, Buddha's child! You should rely on the Buddha's divine power to explain it for us, these Bodhisattvas can all realize and understand such profound places.'
At that time, Vimukticandra Bodhisattva, in order to restate its meaning, spoke the following verses:
'May you explain the most peaceful, the supreme practice of Bodhisattvas, explain the realms of the various stages, with wisdom and purity to achieve enlightenment. The people here have no defilement, their aspirations and understanding are clear and pure, they have served countless Buddhas, and are able to understand the meaning of this stage.'
At that time, Vajragarbha Bodhisattva said:
佛子！雖此眾集善凈思念，舍離愚癡及以疑惑，于甚深法不隨他教；然有其餘劣解眾生，聞此甚深難思議事，多生疑惑，于長夜中受諸衰惱。我愍此等，是故默然。」
爾時，金剛藏菩薩欲重宣其義而說頌曰：
「雖此眾凈廣智慧， 甚深明利能抉擇， 其心不動如山王， 不可傾覆猶大海。 有行未久解未得， 隨識而行不隨智， 聞此生疑墮惡道， 我愍是等故不說。」
爾時，解脫月菩薩重白金剛藏菩薩言：「佛子！愿承佛神力分別說此不思議法，此人當得如來護念而生信受。何以故？說十地時，一切菩薩法應如是，得佛護念。得護念故，於此智地能生勇猛。何以故？此是菩薩最初所行，成就一切諸佛法故。譬如書字、數說，一切皆以字母為本、字母究竟，無有少分離字母者。佛子！一切佛法皆以十地為本，十地究竟修行成就，得一切智。是故，佛子！愿為演說！此人必為如來所護，令其信受。」
爾時，解脫月菩薩欲重宣其義而說頌曰：
「善哉佛子愿演說， 趣入菩提諸地行！ 十方一切自在尊， 莫不護念智根本。 此安住智亦究竟， 一切佛法所從生， 譬如書數字母攝， 如是佛法依于地。」
爾時，諸大菩薩眾一時同聲向金剛藏菩薩而
【現代漢語翻譯】 現代漢語譯本：佛子！雖然這裡的聚集的眾生都具有清凈的思維，捨棄了愚癡和疑惑，對於甚深的佛法不隨從他人的教導；然而還有一些理解力較差的眾生，聽到這些甚深難以思議的事情，會產生很多疑惑，在漫長的黑夜中遭受各種衰敗和煩惱。我憐憫這些眾生，所以保持沉默。 這時，金剛藏菩薩爲了再次宣說這個道理，就說了偈頌： 『雖然這裡的眾生清凈且具有廣大的智慧，對於甚深的道理能夠明晰地辨別，他們的心像山王一樣不動搖，像大海一樣不可傾覆。但是，有些修行時間不長，理解和證悟都還不夠的人，他們隨著自己的意識而行，不隨從智慧而行，聽到這些道理會產生疑惑，墮入惡道。我憐憫這些人，所以不說。』 這時，解脫月菩薩再次對金剛藏菩薩說：『佛子！希望您能憑藉佛的神力，分別解說這不可思議的佛法，這些人將會得到如來的護念而產生信受。為什麼呢？因為在宣說十地（菩薩修行所經歷的十個階段）的時候，一切菩薩的修行都應該這樣，得到佛的護念。因為得到護念，他們才能在這個智慧的階段生起勇猛精進之心。為什麼呢？因為這是菩薩最初的修行，成就一切諸佛的法。譬如書寫文字、計算數字，一切都以字母為根本，字母是最終的歸宿，沒有絲毫可以離開字母的。佛子！一切佛法都以十地為根本，十地修行圓滿成就，就能得到一切智慧。所以，佛子！希望您能為我們演說！這些人必定會得到如來的護佑，使他們信受。』 這時，解脫月菩薩爲了再次宣說這個道理，就說了偈頌： 『善哉！佛子，希望您能演說，趣入菩提的各個階段的修行！十方一切自在的尊者，沒有不護念這智慧的根本的。這安住于智慧的修行也是最終的歸宿，一切佛法都由此而生，譬如書寫文字和數字都由字母組成，佛法也是依於十地而建立。』 這時，諸大菩薩眾同時向金剛藏菩薩說：
【English Translation】 English version: 'Oh son of Buddha! Although this assembly has pure thoughts, has abandoned ignorance and doubt, and does not follow others' teachings regarding the profound Dharma; yet there are other beings of inferior understanding who, upon hearing these profound and inconceivable matters, will generate much doubt and suffer various declines and afflictions throughout the long night. I pity these beings, therefore I remain silent.' At that time, Bodhisattva Vajragarbha, wishing to reiterate the meaning, spoke in verse: 'Though this assembly is pure and of vast wisdom, with profound clarity able to discern, their minds are as unmoving as a mountain king, and as unshakeable as the great ocean. There are those whose practice is not long, whose understanding is not yet attained, who follow their consciousness and not wisdom, hearing this they will generate doubt and fall into evil paths. I pity these beings, therefore I do not speak.' At that time, Bodhisattva Vimoksha-chandra again said to Bodhisattva Vajragarbha: 'Oh son of Buddha! May you, by the power of the Buddha, explain this inconceivable Dharma, so that these people may receive the Buddha's protection and generate faith and acceptance. Why is this so? Because when the ten bhumis (ten stages of Bodhisattva practice) are explained, all Bodhisattvas' practice should be like this, receiving the Buddha's protection. Because they receive protection, they can generate courage in this stage of wisdom. Why is this so? Because this is the initial practice of Bodhisattvas, to accomplish all the Buddhas' Dharmas. For example, in writing letters and counting numbers, everything is based on the alphabet, and the alphabet is the ultimate, with nothing that can be separated from it. Oh son of Buddha! All the Buddhas' Dharmas are based on the ten bhumis, and by completing the practice of the ten bhumis, one attains all wisdom. Therefore, oh son of Buddha! May you explain it for us! These people will surely be protected by the Tathagata, enabling them to believe and accept it.' At that time, Bodhisattva Vimoksha-chandra, wishing to reiterate the meaning, spoke in verse: 'Excellent, oh son of Buddha, may you explain the practice of the bhumis that lead to Bodhi! All the self-existent honored ones in the ten directions, without exception, protect the root of wisdom. This abiding in wisdom is also the ultimate, from which all the Buddhas' Dharmas arise, just as writing letters and numbers are composed of the alphabet, so too the Buddhas' Dharmas rely on the bhumis.' At that time, all the great Bodhisattvas simultaneously spoke to Bodhisattva Vajragarbha:
說頌言：
「上妙無垢智， 無邊分別辯， 宣暢深美言， 第一義相應。 念持清凈行， 十力集功德， 辯才分別義， 說此最勝地。 定戒集正心， 離我慢邪見， 此眾無疑念， 唯愿聞善說！ 如渴思冷水， 如饑念美食， 如病憶良藥， 如蜂貪好蜜； 我等亦如是， 愿聞甘露法！ 善哉廣大智， 愿說入諸地， 成十力無礙， 善逝一切行！」
爾時，世尊從眉間出清凈光明，名：菩薩力焰明，百千阿僧祇光明以為眷屬，普照十方一切世界靡不周遍，三惡道苦皆得休息；又照一切如來眾會，顯現諸佛不思議力；又照十方一切世界，一切諸佛所加說法菩薩之身；作是事已，于上虛空中成大光明雲網臺而住。時，十方諸佛悉亦如是，從眉間出清凈光明，其光名號、眷屬、作業悉同於此，又亦照此娑婆世界佛及大眾，並金剛藏菩薩身、師子座已，于上虛空中成大光明雲網臺。時，光臺中，以諸佛威神力故而說頌言：
「佛無等等如虛空， 十力無量勝功德， 人間最勝世中上， 釋師子法加於彼。 佛子當承諸佛力， 開此法王最勝藏， 諸地廣智勝妙行， 以佛威神分別說。 若為善逝力所加， 當得法寶入其心， 諸地無
【現代漢語翻譯】 現代漢語譯本 他們以偈頌說道： 『至高無上、純凈無垢的智慧，擁有無邊無際的辨別能力， 宣說流暢而深刻的妙語，與第一義諦（ परमार्थ satya， ultimate truth）相應。 念持清凈的行為，積累十力（daśa bala，ten powers of a Buddha）的功德， 以辯才分辨義理，宣說這最殊勝的境界。 以禪定和戒律聚集正念之心，遠離我慢和邪見， 此處的聽眾沒有絲毫疑惑，只願聽聞善妙的教誨！ 如同口渴的人渴望冷水，如同飢餓的人思念美食， 如同病人憶念良藥，如同蜜蜂貪戀好蜜； 我們也是如此，渴望聽聞甘露般的佛法！ 善哉，擁有廣大智慧的佛陀，愿您宣說如何進入諸地（bhūmi，stages of bodhisattva path）， 成就十力無礙的境界，善逝（sugata，one who has gone to bliss）的一切行持！』
那時，世尊從眉間放出清凈光明，名為『菩薩力焰明』，有百千阿僧祇（asaṃkhya， countless）光明作為眷屬，普照十方一切世界，無不周遍，三惡道（durgati， three lower realms of existence）的痛苦都得以止息；又照耀一切如來（tathāgata， thus-gone one）的集會，顯現諸佛不可思議的力量；又照耀十方一切世界，一切諸佛所加持說法菩薩之身；做完這些事後，在上方虛空中形成巨大的光明雲網臺而住。當時，十方諸佛也都如此，從眉間放出清凈光明，其光的名字、眷屬、作用都與此相同，又照耀此娑婆世界（sahā， world of suffering）的佛陀和大眾，以及金剛藏菩薩（Vajragarbha bodhisattva）的身軀、獅子座后，在上方虛空中形成巨大的光明雲網臺。當時，在光明臺中，由於諸佛的威神力，而說偈頌道：
『佛陀無與倫比，如同虛空一般，十力無量，功德殊勝， 是人間最殊勝、世間至高無上的存在，釋迦獅子（Śākyasiṃha， the lion of the Shakya clan）的佛法加持於他。 佛子們應當承接諸佛的力量，開啟這法王（dharma-rāja， king of dharma）最殊勝的寶藏， 以佛陀的威神力，分別宣說諸地廣大的智慧和殊勝的修行。 如果被善逝的力量所加持，就能夠獲得法寶進入心中， 諸地無
【English Translation】 English version They spoke in verses: 'Supreme, immaculate wisdom, with boundless power of discernment, Proclaims fluent and profound words, corresponding to the ultimate truth (paramārtha satya). Maintaining pure conduct, accumulating the merits of the ten powers (daśa bala), With eloquence distinguishing meanings, proclaiming this most excellent state. Gathering the right mind with meditation and precepts, free from arrogance and wrong views, This assembly has no doubts, only wishes to hear the good teachings! Like the thirsty longing for cold water, like the hungry thinking of delicious food, Like the sick remembering good medicine, like bees craving good honey; We are also like this, wishing to hear the nectar-like Dharma! Excellent, Buddha with vast wisdom, may you explain how to enter the various bhūmis (stages of bodhisattva path), Achieving the unobstructed state of the ten powers, all the practices of the Sugata (one who has gone to bliss)!'
At that time, the World Honored One emitted pure light from between his eyebrows, named 'Bodhisattva Power Flame Light,' with hundreds of thousands of asamkhyas (countless) of lights as its retinue, illuminating all worlds in the ten directions, without exception, the sufferings of the three evil paths (durgati) were all relieved; it also illuminated all the assemblies of the Tathagatas (thus-gone ones), manifesting the inconceivable power of the Buddhas; it also illuminated all the worlds in the ten directions, the bodies of the bodhisattvas who were empowered by all the Buddhas to preach the Dharma; having done these things, it formed a great luminous cloud net platform in the upper space and remained there. At that time, all the Buddhas in the ten directions also did the same, emitting pure light from between their eyebrows, the name, retinue, and function of the light were all the same as this, and it also illuminated the Buddha and the assembly in this Saha world (world of suffering), as well as the body of Vajragarbha bodhisattva and the lion seat, and then formed a great luminous cloud net platform in the upper space. At that time, in the light platform, due to the majestic power of all the Buddhas, verses were spoken:
'The Buddha is incomparable, like the void, the ten powers are immeasurable, and the merits are supreme, Is the most excellent in the human world, the highest in the world, the Dharma of the Shakya Lion (Śākyasiṃha) is bestowed upon him. The Buddha's children should receive the power of all the Buddhas, opening this most excellent treasure of the Dharma King (dharma-rāja), With the majestic power of the Buddha, separately explain the vast wisdom and excellent practices of the various bhūmis. If one is empowered by the power of the Sugata, one will obtain the Dharma treasure entering one's heart, The various bhūmis are without
垢次第滿， 亦具如來十種力。 雖住海水劫火中， 堪受此法必得聞， 其有生疑不信者， 永不得聞如是義。 應說諸地勝智道， 入住展轉次修習， 從行境界法智生， 利益一切眾生故。」
爾時，金剛藏菩薩觀察十方，欲令大眾增凈信故而說頌曰：
「如來大仙道， 微妙難可知， 非念離諸念， 求見不可得。 無生亦無滅， 性凈恒寂然， 離垢聰慧人， 彼智所行處。 自性本空寂， 無二亦無盡， 解脫于諸趣， 涅槃平等住。 非初非中后， 非言辭所說， 出過於三世， 其相如虛空。 寂滅佛所行， 言說莫能及； 地行亦如是， 難說難可受。 智起佛境界， 非念離心道， 非蘊界處門， 智知意不及。 如空中鳥跡， 難說難可示； 如是十地義， 心意不能了。 慈悲及願力， 出生入地行， 次第圓滿心， 智行非慮境。 是境界難見， 可知不可說， 佛力故開演， 汝等應敬受。 如是智入行， 億劫說不盡， 我今但略說， 真實義無餘。 一心恭敬待， 我承佛力說， 勝法微妙音， 譬諭字相應。 無量佛神力， 咸來入我身， 此處難
【現代漢語翻譯】 現代漢語譯本 當煩惱逐漸積累圓滿時，也具備如來十種力量。 即使身處海水和劫火之中，能夠接受此法的人必定能聽聞， 那些心生疑惑不相信的人，永遠無法聽聞這樣的真義。 應當宣說諸地的殊勝智慧之道，進入並依次修行， 從修行境界中生起法智，爲了利益一切眾生。
那時，金剛藏菩薩（Vajragarbha Bodhisattva）觀察十方，爲了使大眾增長清凈的信心，而說了偈頌：
『如來大仙的道，微妙難以知曉， 不是通過念頭，而是遠離一切念頭，想要通過尋求而見到是不可得的。 沒有生起也沒有滅去，自性清凈恒常寂然， 遠離垢染的聰慧之人，他們的智慧所行之處。 自性本來空寂，沒有二元對立也沒有窮盡， 從諸趣解脫，在涅槃中平等安住。 不是開始，不是中間，也不是最後，不是言辭所能表達的， 超越過去、現在、未來三世，它的相狀如同虛空。 寂滅是佛所行的境界，言語無法觸及； 諸地的修行也是如此，難以言說，難以接受。 智慧生起是佛的境界，不是通過念頭，而是遠離心識之道， 不是五蘊（skandha）、十二處（ayatana）、十八界（dhatu）的範疇，智慧所知，意識無法到達。 如同空中鳥的軌跡，難以言說，難以顯示； 這十地的意義也是如此，心意無法理解。 慈悲和願力，使人出生並進入諸地的修行， 次第圓滿心，智慧的修行不是思慮所能達到的境界。 這個境界難以見到，可以認知但無法言說， 因為佛的力量才得以開演，你們應當恭敬接受。 像這樣的智慧進入修行，即使經過億劫也說不盡， 我現在只是略說，真實的意義沒有遺漏。 一心恭敬等待，我承佛的力量宣說， 殊勝的佛法微妙之音，用譬喻和文字來相應。 無量諸佛的神力，都來到我的身上， 這個地方難以理解，'
【English Translation】 English version When defilements gradually accumulate and become complete, one also possesses the ten powers of the Tathagata (如來). Even if dwelling in the midst of the ocean and the fire of a kalpa (劫), those who are capable of receiving this Dharma (法) will surely hear it, Those who harbor doubts and do not believe will never hear such profound meaning. One should expound the path of superior wisdom of the various stages (bhumi, 地), entering and practicing them in sequence, From the realm of practice, wisdom of the Dharma arises, for the benefit of all sentient beings.
At that time, Vajragarbha Bodhisattva (金剛藏菩薩), observing the ten directions, spoke in verses to increase the pure faith of the assembly:
'The path of the great sage, the Tathagata, is subtle and difficult to know, It is not through thoughts, but by being free from all thoughts, seeking to see it is unattainable. There is neither arising nor ceasing, its nature is pure, eternally tranquil, The place where the wisdom of the wise, who are free from defilements, operates. Its self-nature is originally empty and still, without duality and without end, Liberated from all realms of existence, dwelling equally in Nirvana (涅槃). It is not the beginning, not the middle, nor the end, not something that can be expressed in words, Transcending the three times of past, present, and future, its form is like the void. Tranquility is the realm of the Buddha's practice, beyond the reach of words; The practice of the stages is also like this, difficult to speak of, difficult to receive. The arising of wisdom is the realm of the Buddha, not through thoughts, but by being free from the path of the mind, It is not within the scope of the five aggregates (skandha, 蘊), the twelve sense bases (ayatana, 處), or the eighteen realms (dhatu, 界), wisdom knows it, consciousness cannot reach it. Like the traces of birds in the sky, difficult to speak of, difficult to show; The meaning of these ten stages is also like this, the mind cannot comprehend it. Compassion and the power of vows, give rise to entering the practice of the stages, The mind gradually becomes complete, the practice of wisdom is not a realm that can be reached by thought. This realm is difficult to see, can be known but cannot be spoken of, It is only through the power of the Buddha that it is expounded, you should respectfully receive it. Such wisdom entering practice, even after billions of kalpas, cannot be fully described, I am now only speaking briefly, the true meaning is without remainder. With one-pointed reverence, I await, I rely on the Buddha's power to speak, The subtle sound of the superior Dharma, corresponding with metaphors and words. The immeasurable divine powers of all the Buddhas, all come into my body, This place is difficult to understand,'
宣示， 我今說少分。
第一地
「佛子！若有眾生深種善根，善修諸行，善集助道，善供養諸佛，善集白凈法，為善知識，善攝善清凈深心，立廣大志，生廣大解，慈悲現前，為求佛智故，為得十力故，為得大無畏故，為得佛平等法故，為救一切世間故，為凈大慈悲故，為得十方無餘智故，為凈一切佛剎無障礙故，為一念知一切三世故，為轉大法輪無所畏故。佛子！菩薩起如是心，以大悲為首，智慧增上，善巧方便所攝，最上深心所持，如來力無量，善觀察分別勇猛力、智力，無礙智現前、隨順自然智，能受一切佛法，以智慧教化，廣大如法界，究竟如虛空，盡未來際。佛子！菩薩始發如是心，即得超凡夫地，入菩薩位，生如來家，無能說其種族過失，離世間趣，入出世道，得菩薩法，住菩薩處，入三世平等，于如來種中決定當得無上菩提。菩薩住如是法，名：住菩薩歡喜地，以不動相應故。
「佛子！菩薩住歡喜地，成就多歡喜、多凈信、多愛樂、多適悅、多欣慶、多踴躍、多勇猛、多無斗諍、多無惱害、多無瞋恨。佛子！菩薩住此歡喜地，念諸佛故生歡喜，念諸佛法故生歡喜，念諸菩薩故生歡喜，念諸菩薩行故生歡喜，念清凈諸波羅蜜故生歡喜，念諸菩薩地殊勝故生歡喜，念菩薩不可壞故
【現代漢語翻譯】 現代漢語譯本 宣說，我現在只說少部分。
第一地
『佛子！如果眾生深深種下善根，善於修行各種行為，善於積累助道之法，善於供養諸佛，善於積累清凈的法，成為善知識，善於攝取清凈的深心，樹立廣大的志向，產生廣大的理解，慈悲心顯現，爲了求得佛的智慧，爲了獲得十力（如來十種力量），爲了獲得大無畏（佛的四種無所畏懼），爲了獲得佛的平等法，爲了救度一切世間，爲了凈化大慈悲心，爲了獲得十方無餘的智慧，爲了凈化一切佛剎而無障礙，爲了在一念之間知曉一切三世，爲了轉動大法輪而無所畏懼。佛子！菩薩發起這樣的心，以大悲心為首，智慧增長，被善巧方便所攝持，被最上深的內心所堅持，如來的力量無量無邊，善於觀察分辨勇猛的力量和智慧的力量，無礙的智慧顯現，隨順自然的智慧，能夠接受一切佛法，用智慧教化眾生，廣大如法界，究竟如虛空，直到未來際。佛子！菩薩開始發起這樣的心，就超越了凡夫的地位，進入菩薩的位次，生在如來的家中，沒有人能說他的種族過失，離開世間的趣向，進入出世的道路，獲得菩薩的法，安住在菩薩的境界，進入三世平等，在如來的種性中決定能夠獲得無上菩提。菩薩安住于這樣的法，名為：安住于菩薩歡喜地，因為與不動相應。』
『佛子！菩薩安住在歡喜地，成就了許多歡喜、許多清凈的信心、許多愛樂、許多舒適愉悅、許多欣慶、許多踴躍、許多勇猛、許多沒有鬥爭、許多沒有惱害、許多沒有嗔恨。佛子！菩薩安住在歡喜地，因為憶念諸佛而生歡喜，因為憶念諸佛的法而生歡喜，因為憶念諸菩薩而生歡喜，因為憶念諸菩薩的修行而生歡喜，因為憶念清凈的諸波羅蜜（到達彼岸的方法）而生歡喜，因為憶念諸菩薩地的殊勝而生歡喜，因為憶念菩薩不可破壞而生歡喜。
【English Translation】 English version Proclaim, I will now speak a small portion.
The First Ground
'Buddha-child! If there are sentient beings who have deeply planted good roots, are skilled in cultivating all practices, are skilled in gathering aids to the path, are skilled in making offerings to all Buddhas, are skilled in gathering pure dharmas, are good teachers, are skilled in gathering pure deep minds, establish great aspirations, generate great understanding, manifest compassion, for the sake of seeking the wisdom of the Buddha, for the sake of attaining the ten powers (ten powers of the Tathagata), for the sake of attaining great fearlessness (four fearlessnesses of the Buddha), for the sake of attaining the equal dharma of the Buddha, for the sake of saving all worlds, for the sake of purifying great compassion, for the sake of attaining the unobstructed wisdom of the ten directions, for the sake of purifying all Buddha-lands without obstruction, for the sake of knowing all three times in one thought, for the sake of turning the great Dharma wheel without fear. Buddha-child! When a Bodhisattva generates such a mind, with great compassion as the foremost, wisdom increasing, embraced by skillful means, upheld by the most profound mind, the power of the Tathagata is immeasurable, skilled in observing and distinguishing the power of courage and the power of wisdom, unobstructed wisdom manifests, wisdom that accords with nature, able to receive all Buddha-dharmas, using wisdom to teach and transform, vast as the Dharma realm, ultimately like space, until the end of future eons. Buddha-child! When a Bodhisattva begins to generate such a mind, they immediately transcend the position of an ordinary person, enter the position of a Bodhisattva, are born into the family of the Tathagata, no one can speak of their lineage's faults, they leave the paths of the world, enter the path of transcendence, attain the dharma of a Bodhisattva, dwell in the realm of a Bodhisattva, enter the equality of the three times, and are certain to attain unsurpassed Bodhi in the lineage of the Tathagata. A Bodhisattva who dwells in such a dharma is called: dwelling in the Bodhisattva's Ground of Joy, because it corresponds with immovability.'
'Buddha-child! A Bodhisattva who dwells in the Ground of Joy achieves much joy, much pure faith, much love and delight, much comfort and pleasure, much rejoicing, much elation, much courage, much non-contention, much non-harm, and much non-hatred. Buddha-child! A Bodhisattva who dwells in this Ground of Joy generates joy because of remembering all Buddhas, generates joy because of remembering the dharmas of all Buddhas, generates joy because of remembering all Bodhisattvas, generates joy because of remembering the practices of all Bodhisattvas, generates joy because of remembering the pure Paramitas (methods of reaching the other shore), generates joy because of remembering the excellence of the Bodhisattva grounds, generates joy because of remembering that Bodhisattvas are indestructible.'
生歡喜，念如來教化眾生故生歡喜，念能令眾生得利益故生歡喜，念入一切如來智方便故生歡喜；復作是念：『我轉離一切世間境界故生歡喜，親近一切佛故生歡喜，遠離凡夫地故生歡喜，近智慧地故生歡喜，永斷一切惡趣故生歡喜，與一切眾生作依止處故生歡喜，見一切如來故生歡喜，生佛境界中故生歡喜，入一切菩薩平等性中故生歡喜，遠離一切怖畏毛豎等事故生歡喜。』何以故？此菩薩得歡喜地已，所有怖畏悉得遠離，所謂：不活畏、惡名畏、死畏、惡道畏、大眾威德畏，如是怖畏皆得永離。何以故？此菩薩離我想故，尚不愛自身，何況資財，是故無有不活畏；不於他所希求供養，唯專給施一切眾生，是故無有惡名畏；遠離我見，無有我想，是故無有死畏；自知死已，決定不離諸佛菩薩，是故無有惡道畏；我所志樂，一切世間無與等者，何況有勝！是故無有大眾威德畏。菩薩如是遠離驚怖毛豎等事。
「佛子！此菩薩以大悲為首，廣大志樂無能沮壞，轉更勤修一切善根而得成就，所謂：信增上故，多凈信故，解清凈故，信決定故，發生悲愍故，成就大慈故，心無疲懈故，慚愧莊嚴故，成就柔和故，敬順尊重諸佛教法故，日夜修集善根無厭足故，親近善知識故，常愛樂法故，求多聞無厭足故，如所聞法正觀
【現代漢語翻譯】 現代漢語譯本：生起歡喜，因為憶念如來教化眾生而生歡喜，因為憶念能令眾生獲得利益而生歡喜，因為憶念進入一切如來智慧方便而生歡喜；又作這樣的念頭：『我轉離一切世間境界所以生歡喜，親近一切佛所以生歡喜，遠離凡夫地所以生歡喜，接近智慧地所以生歡喜，永遠斷絕一切惡趣所以生歡喜，與一切眾生作為依靠之處所以生歡喜，見到一切如來所以生歡喜，生在佛的境界中所以生歡喜，進入一切菩薩平等性中所以生歡喜，遠離一切怖畏、毛骨悚然等事情所以生歡喜。』為什麼呢？因為這位菩薩得到歡喜地之後，所有怖畏都得以遠離，所謂的：不活畏（害怕無法生存）、惡名畏（害怕名聲不好）、死畏（害怕死亡）、惡道畏（害怕墮入惡道）、大眾威德畏（害怕大眾的威嚴和力量），這些怖畏都得以永遠遠離。為什麼呢？因為這位菩薩遠離我執的緣故，尚且不愛惜自身，何況是資財，所以沒有不活畏；不向他人希求供養，只專注于佈施一切眾生，所以沒有惡名畏；遠離我見，沒有我執，所以沒有死畏；自己知道死後，必定不會離開諸佛菩薩，所以沒有惡道畏；我所追求的志向和快樂，一切世間沒有能與之相比的，何況有勝過它的！所以沒有大眾威德畏。菩薩像這樣遠離驚恐、毛骨悚然等事情。 『佛子！』這位菩薩以大悲為首，廣大的志向和快樂沒有能破壞的，更加勤奮地修習一切善根而得以成就，所謂的：因為信心的增長，因為多凈信，因為理解清凈，因為信心堅定，因為生起悲憫，因為成就大慈，因為內心沒有疲憊懈怠，因為慚愧莊嚴，因為成就柔和，因為恭敬順從尊重諸佛的教法，因為日夜修集善根沒有厭足，因為親近善知識，因為常常喜愛佛法，因為求多聞沒有厭足，因為如所聽聞的佛法進行正確的觀察。
【English Translation】 English version: He generates joy, because he remembers that the Tathagata teaches and transforms sentient beings, he generates joy; because he remembers that he can enable sentient beings to gain benefit, he generates joy; because he remembers entering all the Tathagata's wisdom and skillful means, he generates joy; and he further thinks: 『I generate joy because I have turned away from all worldly realms; I generate joy because I am close to all Buddhas; I generate joy because I am far from the realm of ordinary beings; I generate joy because I am close to the realm of wisdom; I generate joy because I have forever cut off all evil destinies; I generate joy because I am a place of refuge for all sentient beings; I generate joy because I see all the Tathagatas; I generate joy because I am born in the realm of the Buddhas; I generate joy because I have entered the equality of all Bodhisattvas; I generate joy because I am far from all fears, hair-raising events, and so on.』 Why is this? Because this Bodhisattva, having attained the Ground of Joy, has completely distanced himself from all fears, namely: the fear of not surviving, the fear of a bad reputation, the fear of death, the fear of evil destinies, and the fear of the power and authority of the masses. All such fears are forever abandoned. Why is this? Because this Bodhisattva is free from the notion of self, he does not even cherish his own body, let alone his possessions, therefore he has no fear of not surviving; he does not seek offerings from others, but only focuses on giving to all sentient beings, therefore he has no fear of a bad reputation; he is free from the view of self, and has no notion of self, therefore he has no fear of death; he knows that after death, he will certainly not be separated from the Buddhas and Bodhisattvas, therefore he has no fear of evil destinies; what I aspire to and the joy I seek, nothing in the world can compare to it, let alone surpass it! Therefore, he has no fear of the power and authority of the masses. The Bodhisattva thus distances himself from fear, hair-raising events, and so on. 『Child of the Buddha!』 This Bodhisattva, with great compassion as his foremost, his vast aspirations and joy cannot be destroyed, and he further diligently cultivates all roots of goodness and achieves them, namely: because of the increase of faith, because of much pure faith, because of pure understanding, because of firm faith, because of generating compassion, because of achieving great loving-kindness, because his mind is without weariness or laziness, because of the adornment of shame and remorse, because of achieving gentleness, because of respectfully obeying and honoring the teachings of all Buddhas, because of cultivating roots of goodness day and night without satiety, because of being close to good teachers, because of always loving the Dharma, because of seeking much learning without satiety, because of correctly observing the Dharma as he has heard it.
察故，心無依著故，不耽著利養、名聞、恭敬故，不求一切資生之物故，生如寶心無厭足故，求一切智地故，求如來力、無畏、不共佛法故，求諸波羅蜜助道法故，離諸諂誑故，如說能行故，常護實語故，不污如來家故，不捨菩薩戒故，生一切智心如山王不動故，不捨一切世間事成就出世間道故，集助菩提分法無厭足故，常求上上殊勝道故。佛子！菩薩成就如是凈治地法，名為：安住菩薩歡喜地。
「佛子！菩薩住此歡喜地，能成就如是大誓願、如是大勇猛、如是大作用，所謂：『生廣大清凈決定解，以一切供養之具，恭敬供養一切諸佛，令無有餘；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大愿：『愿受一切佛法輪，愿攝一切佛菩提，愿護一切諸佛教，愿持一切諸佛法；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大愿：『愿一切世界佛興於世，從兜率天宮沒、入胎、住胎、初生、出家、成道說法、示現涅槃，皆悉往詣，親近供養，為眾上首，受行正法，於一切處一時而轉；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大愿：『愿一切菩薩行廣大無量，不壞不雜，攝諸波羅蜜，凈治諸地，總相、別相、同相、異相、成相、壞相，所有菩薩行皆如實說，教
【現代漢語翻譯】 現代漢語譯本：觀察的緣故，心中沒有執著，不貪戀利益供養、名聲、恭敬的緣故，不追求一切生活所需的物品的緣故，生起如珍寶般的心而沒有厭足的緣故，爲了追求一切智慧的境界的緣故，爲了追求如來的力量、無畏、不共的佛法的緣故，爲了追求諸波羅蜜（到達彼岸的方法）助道法的緣故，遠離一切諂媚虛偽的緣故，如所說的那樣能夠實行的緣故，常常守護真實語言的緣故，不玷污如來的家族的緣故，不捨棄菩薩戒的緣故，生起一切智慧的心如山王般不動搖的緣故，不捨棄一切世間事而成就出世間道的緣故，積累幫助菩提（覺悟）的法而沒有厭足的緣故，常常追求最上最殊勝的道的緣故。佛子！菩薩成就這樣的清凈治理地的方法，名為：安住菩薩歡喜地。 「佛子！菩薩安住在這歡喜地，能夠成就這樣的大誓願、這樣的大勇猛、這樣的大作用，所謂：『生起廣大清凈的決定理解，用一切供養的物品，恭敬供養一切諸佛，令沒有剩餘；廣大如法界（宇宙的真理），究竟如虛空，盡未來際一切劫數沒有休息。』又發大愿：『愿接受一切佛的法輪（佛法的教導），愿攝取一切佛的菩提（覺悟），愿護持一切諸佛的教誨，愿持有一切諸佛的法；廣大如法界，究竟如虛空，盡未來際一切劫數沒有休息。』又發大愿：『愿一切世界佛陀出現於世，從兜率天宮（欲界天的一處）降生、入胎、住胎、初生、出家、成道說法、示現涅槃，都全部前往，親近供養，為大眾上首，接受奉行正法，在一切處同時轉動；廣大如法界，究竟如虛空，盡未來際一切劫數沒有休息。』又發大愿：『愿一切菩薩的修行廣大無量，不壞不雜，攝取諸波羅蜜，清凈治理諸地，總相、別相、同相、異相、成相、壞相，所有菩薩的修行都如實宣說，教導
【English Translation】 English version: Because of observation, the mind has no attachment, because of not being greedy for gain, fame, and respect, because of not seeking all the necessities of life, because of generating a mind like a treasure without satiety, because of seeking the realm of all wisdom, because of seeking the power, fearlessness, and unique Buddha-dharmas of the Tathagata, because of seeking the auxiliary dharmas of the Paramitas (perfections), because of being far from all flattery and deceit, because of being able to practice as spoken, because of always protecting truthful speech, because of not defiling the family of the Tathagata, because of not abandoning the Bodhisattva precepts, because of generating a mind of all wisdom like a mountain king that does not move, because of not abandoning all worldly affairs and accomplishing the path of transcending the world, because of accumulating the dharmas that aid Bodhi (enlightenment) without satiety, because of always seeking the highest and most excellent path. Buddha-child! A Bodhisattva who accomplishes such methods of purifying the ground is called: Abiding in the Bodhisattva's Joyful Ground. 「Buddha-child! A Bodhisattva abiding in this Joyful Ground is able to accomplish such great vows, such great courage, and such great actions, namely: 『Generating a vast, pure, and decisive understanding, using all offerings, respectfully making offerings to all Buddhas, so that nothing is left; vast as the Dharma Realm (the truth of the universe), ultimately like empty space, throughout all future kalpas without rest.』 Furthermore, making a great vow: 『May I receive all the Dharma wheels (teachings) of the Buddhas, may I gather all the Bodhi (enlightenment) of the Buddhas, may I protect all the teachings of the Buddhas, may I uphold all the dharmas of the Buddhas; vast as the Dharma Realm, ultimately like empty space, throughout all future kalpas without rest.』 Furthermore, making a great vow: 『May all the Buddhas of all worlds appear in the world, from descending from the Tusita Heaven (a realm in the desire realm), entering the womb, dwelling in the womb, being born, renouncing the household life, attaining enlightenment, teaching the Dharma, and demonstrating Nirvana, may I go to all of them, draw near to make offerings, be the leader of the assembly, receive and practice the true Dharma, and turn it simultaneously in all places; vast as the Dharma Realm, ultimately like empty space, throughout all future kalpas without rest.』 Furthermore, making a great vow: 『May all the practices of the Bodhisattvas be vast and immeasurable, not broken or mixed, gathering the Paramitas, purifying the grounds, the general characteristics, the specific characteristics, the similar characteristics, the dissimilar characteristics, the characteristics of accomplishment, the characteristics of destruction, may all the practices of the Bodhisattvas be spoken of truthfully, teaching
化一切，令其受行，心得增長；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大愿：『愿一切眾生界有色、無色、有想、無想、非有想、非無想、卵生、胎生、濕生、化生，三界所繫，入於六趣一切生處，名色所攝，如是等類我皆教化，令入佛法，令永斷一切世間趣，令安住一切智智道；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大愿：『愿一切世界廣大無量，粗細亂住、倒住、正住，若入、若行、若去，如帝網差別，十方無量種種不同，智皆明瞭，現前知見；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大愿：『愿一切國土入一國土，一國土入一切國土，無量佛土普皆清凈，光明眾具以為莊嚴，離一切煩惱，成就清凈道，無量智慧眾生充滿其中，普入廣大諸佛境界，隨眾生心而為示現，皆令歡喜；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大愿：『愿與一切菩薩同一志行，無有怨嫉，集諸善根，一切菩薩平等一緣，常共集會，不相舍離，隨意能現種種佛身，任其自心能知一切如來境界威力智慧，得不退如意神通，遊行一切世界，現形一切眾會，普入一切生處，成就不思議大乘，修菩薩行；廣大如法界，究竟如虛空，盡未來際一切劫數無有休
【現代漢語翻譯】 現代漢語譯本 『轉化一切，使他們修行，使心得到增長；廣大如法界（dharma-dhātu，宇宙的真實本質），究竟如虛空（ākāśa，空間），直到未來一切劫數都沒有休息。』又發大愿：『愿一切眾生界，有色（rūpa，物質形態）、無色（arūpa，非物質形態）、有想（saṃjñā，感知）、無想（asaṃjñā，無感知）、非有想非無想（naivasaṃjñānāsaṃjñā，非感知非無感知）、卵生（aṇḍaja，卵生）、胎生（jarāyuja，胎生）、濕生（saṃsvedaja，濕生）、化生（upapāduka，化生），被三界（trayo dhātava，欲界、色界、無色界）所束縛，進入六趣（ṣaḍ gataya，地獄、餓鬼、畜生、阿修羅、人、天）的一切生處，被名色（nāmarūpa，精神和物質）所攝，像這樣的眾生，我都教化他們，使他們進入佛法，使他們永遠斷絕一切世間輪迴，使他們安住於一切智智道（sarvākārajñatā，佛陀的智慧）；廣大如法界，究竟如虛空，直到未來一切劫數都沒有休息。』又發大愿：『愿一切世界廣大無量，粗細雜亂地住、顛倒地住、正住，無論是進入、行走、還是離去，像帝網（Indra's net，因陀羅網）的差別一樣，十方無量種種不同，智慧都能明瞭，現前知見；廣大如法界，究竟如虛空，直到未來一切劫數都沒有休息。』又發大愿：『愿一切國土進入一個國土，一個國土進入一切國土，無量佛土普遍清凈，以光明和各種莊嚴之物來裝飾，遠離一切煩惱，成就清凈之道，無量智慧的眾生充滿其中，普遍進入廣大諸佛的境界，隨眾生的心而為示現，都使他們歡喜；廣大如法界，究竟如虛空，直到未來一切劫數都沒有休息。』又發大愿：『愿與一切菩薩同一志向和行為，沒有怨恨嫉妒，積聚各種善根，一切菩薩平等一心，常常共同修行，不互相舍離，隨意能顯現各種佛身，任憑自己的心能知道一切如來的境界、威力、智慧，得到不退轉的如意神通，遍滿一切世界，顯現於一切眾會，普遍進入一切生處，成就不可思議的大乘，修菩薩行；廣大如法界，究竟如虛空，直到未來一切劫數都沒有休息。
【English Translation】 English version 'Transform all, causing them to practice, and their minds to grow; vast as the dharma-dhātu (the true nature of the universe), ultimately like ākāśa (space), without rest for all future kalpas (eons).』 And further made a great vow: 『May all realms of sentient beings, with rūpa (form), arūpa (formless), saṃjñā (perception), asaṃjñā (non-perception), naivasaṃjñānāsaṃjñā (neither perception nor non-perception), aṇḍaja (born from eggs), jarāyuja (born from wombs), saṃsvedaja (born from moisture), upapāduka (born by transformation), bound by the trayo dhātava (three realms), entering all places of birth in the ṣaḍ gataya (six realms), encompassed by nāmarūpa (name and form), such beings I will all teach, causing them to enter the Buddha Dharma, causing them to forever cut off all worldly cycles, causing them to abide in the path of sarvākārajñatā (Buddha's wisdom); vast as the dharma-dhātu, ultimately like ākāśa, without rest for all future kalpas.』 And further made a great vow: 『May all worlds be vast and immeasurable, dwelling coarsely and finely mixed, dwelling inverted, dwelling upright, whether entering, walking, or leaving, like the differences of Indra's net, the immeasurable and various differences of the ten directions, may wisdom understand them all, and know and see them directly; vast as the dharma-dhātu, ultimately like ākāśa, without rest for all future kalpas.』 And further made a great vow: 『May all lands enter one land, and one land enter all lands, may immeasurable Buddha lands be universally pure, adorned with light and various ornaments, free from all afflictions, accomplishing the pure path, may immeasurable wise beings fill them, universally entering the vast realms of all Buddhas, manifesting according to the minds of sentient beings, causing them all to rejoice; vast as the dharma-dhātu, ultimately like ākāśa, without rest for all future kalpas.』 And further made a great vow: 『May I be of the same aspiration and conduct as all Bodhisattvas, without resentment or jealousy, accumulating all good roots, may all Bodhisattvas be of one equal mind, always practicing together, not abandoning each other, able to manifest various Buddha bodies at will, allowing their own minds to know all the realms, power, and wisdom of the Tathāgatas, attaining irreversible and wish-fulfilling supernormal powers, pervading all worlds, appearing in all assemblies, universally entering all places of birth, accomplishing the inconceivable Mahāyāna, practicing the Bodhisattva path; vast as the dharma-dhātu, ultimately like ākāśa, without rest for all future kalpas.'
息。』又發大愿：『愿乘不退輪行菩薩行，身、語、意業悉不唐捐，若暫見者則必定佛法，暫聞音聲則得實智慧，才生凈信則永斷煩惱，得如大藥王樹身，得如如意寶身，修行一切菩薩行；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大愿：『愿於一切世界成阿耨多羅三藐三菩提不離一毛端處，於一切毛端處皆悉示現初生、出家、詣道場、成正覺、轉法輪、入涅槃，得佛境界大智慧力，于唸唸中隨一切眾生心示現成佛令得寂滅，以一三菩提知一切法界即涅槃相，以一音說法令一切眾生心皆歡喜，示入大涅槃而不斷菩薩行，示大智慧地安立一切法，以法智通、神足通、幻通自在變化充滿一切法界；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』
「佛子！菩薩住歡喜地，發如是大誓願、如是大勇猛、如是大作用，以此十愿門為首，滿足百萬阿僧祇大愿。佛子！此大愿以十盡句而得成就。何等為十？所謂：眾生界盡、世界盡、虛空界盡、法界盡、涅槃界盡、佛出現界盡、如來智界盡、心所緣界盡、佛智所入境界界盡、世間轉法轉智轉界盡。『若眾生界盡，我願乃盡；若世界乃至世間轉法轉智轉界盡，我願乃盡。而眾生界不可盡，乃至世間轉法轉智轉界不可盡故，我此大愿善根無有窮盡。
【現代漢語翻譯】 現代漢語譯本：『又發大愿：『愿乘不退轉的法輪，行菩薩道，身、語、意三業都不虛耗，若有人暫見我，則必定會信奉佛法；暫聞我的音聲，則能獲得真實的智慧；才生起清凈的信心，則永遠斷除煩惱，得到如同大藥王樹一般的身軀，得到如同如意寶一般的身軀，修行一切菩薩的行持；廣大如同法界，究竟如同虛空，直到未來一切劫數都沒有休息。』又發大愿：『愿在一切世界成就阿耨多羅三藐三菩提（無上正等正覺），不離開一毛端的地方，在一切毛端的地方都示現初生、出家、前往道場、成就正覺、轉法輪、入涅槃，得到佛的境界大智慧力，在每一個念頭中，隨著一切眾生的心意示現成佛，令他們得到寂滅，以一三菩提（無上正等正覺）了知一切法界即是涅槃的相狀，以一音說法，令一切眾生的心都歡喜，示現進入大涅槃而不間斷菩薩的修行，示現大智慧地安立一切法，以法智通、神足通、幻通自在變化充滿一切法界；廣大如同法界，究竟如同虛空，直到未來一切劫數都沒有休息。』 『佛子！菩薩安住于歡喜地，發起如此大的誓願、如此大的勇猛、如此大的作用，以這十種愿門為首，滿足百萬阿僧祇（無數）的大愿。佛子！這些大愿以十種『盡』的語句而得以成就。哪十種呢？就是：眾生界盡、世界盡、虛空界盡、法界盡、涅槃界盡、佛出現界盡、如來智界盡、心所緣界盡、佛智所入境界界盡、世間轉法轉智轉界盡。『如果眾生界有窮盡，我的愿才會有窮盡；如果世界乃至世間轉法轉智轉界有窮盡，我的愿才會有窮盡。然而眾生界不可能有窮盡，乃至世間轉法轉智轉界不可能有窮盡，因此我的這個大愿善根也沒有窮盡。』
【English Translation】 English version: 'Furthermore, they make great vows: 『May I ride the wheel of non-retrogression, practice the Bodhisattva path, and may my actions of body, speech, and mind not be in vain. If someone briefly sees me, they will surely believe in the Buddha's teachings; if they briefly hear my voice, they will attain true wisdom; if they just generate pure faith, they will forever cut off afflictions, attain a body like the great medicine king tree, attain a body like a wish-fulfilling jewel, and practice all Bodhisattva practices. May it be as vast as the Dharma realm, as ultimate as space, and without rest for all future kalpas.』 They also make great vows: 『May I attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) in all worlds, without leaving a single hair-tip, and in every hair-tip, may I manifest birth, renunciation, going to the Bodhi tree, attaining enlightenment, turning the Dharma wheel, and entering Nirvana. May I attain the great wisdom power of the Buddha's realm, and in every thought, manifest Buddhahood according to the minds of all sentient beings, enabling them to attain tranquility. With one Bodhi (supreme perfect enlightenment), may I know that all Dharma realms are the aspect of Nirvana. With one sound of Dharma, may I make the minds of all sentient beings joyful. May I manifest entering great Nirvana without ceasing Bodhisattva practice, manifest the great wisdom ground to establish all Dharmas, and with the power of Dharma wisdom, supernatural powers, and illusory powers, freely transform and fill all Dharma realms. May it be as vast as the Dharma realm, as ultimate as space, and without rest for all future kalpas.』 『Buddha-children! Bodhisattvas, dwelling in the Joyful Ground, make such great vows, such great courage, and such great actions. Taking these ten vows as the head, they fulfill millions of asamkhya (countless) great vows. Buddha-children! These great vows are accomplished through ten statements of 『exhaustion.』 What are the ten? They are: the exhaustion of the realm of sentient beings, the exhaustion of the world, the exhaustion of the realm of space, the exhaustion of the Dharma realm, the exhaustion of the realm of Nirvana, the exhaustion of the realm of Buddha's appearance, the exhaustion of the realm of Tathagata's wisdom, the exhaustion of the realm of mental objects, the exhaustion of the realm of the Buddha's wisdom entering, and the exhaustion of the world's transformation of Dharma, wisdom, and realms. 『If the realm of sentient beings were to be exhausted, then my vows would be exhausted; if the world, and even the world's transformation of Dharma, wisdom, and realms were to be exhausted, then my vows would be exhausted. However, since the realm of sentient beings cannot be exhausted, and even the world's transformation of Dharma, wisdom, and realms cannot be exhausted, therefore, the roots of my great vows are inexhaustible.』
』
「佛子！菩薩發如是大愿已，則得利益心、柔軟心、隨順心、寂靜心、調伏心、寂滅心、謙下心、潤澤心、不動心、不濁心。成凈信者，有信功用：能信如來本行所入，信成就諸波羅蜜，信入諸勝地，信成就力，信具足無所畏，信生長不可壞不共佛法，信不思議佛法，信出生無中邊佛境界，信隨入如來無量境界，信成就果。舉要言之，信一切菩薩行，乃至如來智地說力故。
「佛子！此菩薩復作是念：『諸佛正法，如是甚深，如是寂靜，如是寂滅，如是空，如是無相，如是無愿，如是無染，如是無量，如是廣大。而諸凡夫心墮邪見，無明覆翳，立憍慢高幢，入渴愛網中，行諂誑稠林不能自出，心與慳嫉相應不捨，恒造諸趣受生因緣，貪、恚、愚癡積集諸業日夜增長，以忿恨風吹心識火熾然不息，凡所作業皆顛倒相應，欲流、有流、無明流、見流，相續起心意識種子，於三界田中復生苦芽。所謂：名色共生不離，此名色增長，生六處聚落，于中相對生觸，觸故生受，因受生愛，愛增長故生取，取增長故生有，有生故有生老死憂悲苦惱。如是眾生生長苦聚，是中皆空，離我、我所，無知、無覺，無作、無受，如草木石壁，亦如影像；然諸眾生不覺不知。』菩薩見諸眾生於如是苦聚不得出離，是故即生大悲
【現代漢語翻譯】 現代漢語譯本 『佛子！菩薩發了這樣的大愿之後，就能得到利益心、柔軟心、隨順心、寂靜心、調伏心、寂滅心、謙下心、潤澤心、不動心、不濁心。成就清凈的信心的人，有信心的功用：能相信如來（Tathagata，佛的稱號）的根本修行所進入的境界，相信成就一切波羅蜜（Paramita，到達彼岸的方法），相信進入一切殊勝的境界，相信成就力量，相信具足無所畏懼，相信生長不可破壞的、不與他人相同的佛法，相信不可思議的佛法，相信出生無邊無際的佛境界，相信隨順進入如來無量的境界，相信成就果位。總而言之，相信一切菩薩的修行，乃至如來智慧所說的力量。』 『佛子！這位菩薩又這樣想：『諸佛的正法，是如此的甚深，如此的寂靜，如此的寂滅，如此的空，如此的無相，如此的無愿，如此的無染，如此的無量，如此的廣大。而那些凡夫俗子，心墮入邪見，被無明（Avidya，對真理的無知）所矇蔽，豎立起驕慢的高幢，進入渴愛的羅網中，行走在諂媚欺詐的稠密森林中不能自己出來，心與慳吝嫉妒相應而不捨棄，恒常造作在各個輪迴中受生的因緣，貪、嗔、癡（貪慾、憤怒、愚癡）積聚各種業力日夜增長，用忿恨的風吹動心識的火焰熾烈燃燒不停息，凡所造作的都與顛倒相應，欲流、有流、無明流、見流，相續生起心意識的種子，在三界（欲界、色界、無色界）的田中又生出苦的幼芽。所謂：名色（Nama-rupa，精神和物質）共同產生不分離，這名色增長，產生六處（六根）的聚落，在其中相對產生觸，因為觸而產生受，因為受而產生愛，愛增長而產生取，取增長而產生有，有產生而有生老死憂悲苦惱。這樣眾生生長在苦的聚集之中，這其中都是空，遠離我、我所，沒有知、沒有覺，沒有作、沒有受，如同草木石壁，也如同影像；然而眾生卻不覺不知。』菩薩看到眾生在這樣的苦聚中不能解脫，因此就生起大悲心。
【English Translation】 English version 'Buddha's child! When a Bodhisattva has made such great vows, they then attain a mind of benefit, a gentle mind, a compliant mind, a tranquil mind, a tamed mind, a pacified mind, a humble mind, a nourishing mind, an unmoving mind, and an untroubled mind. One who has achieved pure faith has the function of faith: they can believe in the Tathagata's (the title of a Buddha) fundamental practice and the realm they have entered, believe in the accomplishment of all Paramitas (perfections, ways to reach the other shore), believe in entering all superior realms, believe in the accomplishment of power, believe in possessing fearlessness, believe in the growth of indestructible and unique Buddha-dharma, believe in the inconceivable Buddha-dharma, believe in the birth of the boundless Buddha realm, believe in following and entering the Tathagata's immeasurable realm, and believe in the accomplishment of the fruit. In short, they believe in all the practices of Bodhisattvas, even up to the power of the wisdom spoken by the Tathagata.' 'Buddha's child! This Bodhisattva further thinks: 'The true Dharma of all Buddhas is so profound, so tranquil, so pacified, so empty, so without form, so without desire, so without defilement, so immeasurable, and so vast. But those ordinary beings, their minds fall into wrong views, obscured by ignorance (Avidya, ignorance of the truth), erecting high banners of arrogance, entering the net of craving, walking in the dense forest of flattery and deceit, unable to free themselves, their minds are in accordance with stinginess and jealousy, not abandoning them, constantly creating the causes for rebirth in various realms, greed, hatred, and delusion (greed, anger, and ignorance) accumulate various karmic actions that grow day and night, using the wind of resentment to blow the flames of consciousness, burning fiercely without ceasing, all their actions are in accordance with perversion, the streams of desire, existence, ignorance, and views, continuously give rise to the seeds of mind and consciousness, and in the fields of the three realms (desire realm, form realm, formless realm) they again produce the sprouts of suffering. That is to say: Nama-rupa (mind and matter) arise together and are inseparable, this Nama-rupa grows, giving rise to the settlements of the six senses, in which contact arises relatively, because of contact, feeling arises, because of feeling, love arises, because of the growth of love, grasping arises, because of the growth of grasping, becoming arises, because of becoming, birth, old age, death, sorrow, grief, and suffering arise. Thus, beings grow in the accumulation of suffering, in which all is empty, separated from self and what belongs to self, without knowing, without feeling, without acting, without receiving, like grass, trees, stone walls, and also like reflections; yet beings are not aware and do not know.' The Bodhisattva sees that beings cannot escape from such an accumulation of suffering, therefore, they immediately give rise to great compassion.
智慧。復作是念：『此諸眾生我應救拔，置於究竟安樂之處。』是故即生大慈光明智。
「佛子！菩薩摩訶薩隨順如是大悲、大慈，以深重心住初地時，於一切物無所吝惜，求佛大智，修行大舍，凡是所有一切能施。所謂：財谷、倉庫、金銀、摩尼、真珠、琉璃、珂貝、璧玉、珊瑚等物，珍寶、瓔珞、嚴身之具，像馬、車乘、奴婢、人民、城邑、聚落、園林、臺觀、妻妾、男女、內外眷屬及余所有珍玩之具，頭目、手足、血肉、骨髓、一切身份皆無所惜，為求諸佛廣大智慧。是名：菩薩住于初地大舍成就。
「佛子！菩薩以此慈、悲、大施心，為欲救護一切眾生，轉更推求世、出世間諸利益事無疲厭故，即得成就無疲厭心。得無疲厭心已，於一切經論心無怯弱；無怯弱故，即得成就一切經論智。獲是智已，善能籌量應作、不應作，于上、中、下一切眾生，隨應、隨力、隨其所習，如是而行，是故菩薩得成世智。成世智已，知時知量，以慚愧莊嚴勤修自利、利他之道，是故成就慚愧莊嚴，於此行中勤修出離，不退不轉，成堅固力。得堅固力已，勤供諸佛，于佛教法能如說行。
「佛子！菩薩如是成就十種凈諸地法，所謂：信、悲、慈、舍、無有疲厭、知諸經論、善解世法、慚愧堅固力、供養諸佛、依
【現代漢語翻譯】 現代漢語譯本：智慧。菩薩又這樣想：『我應當救拔這些眾生，讓他們到達究竟安樂的境地。』因此，菩薩立即生起大慈光明智慧。 佛子！菩薩摩訶薩（偉大的菩薩）隨順這樣的大悲、大慈，以深厚的重心安住于初地（菩薩修行階位的第一個階段）時，對於一切事物都毫無吝惜，爲了求得佛陀的廣大智慧，修行大舍（徹底的佈施），凡是自己所有的一切都能佈施。包括：財物、穀物、倉庫、金銀、摩尼（如意寶珠）、真珠（珍珠）、琉璃（一種寶石）、珂貝（貝殼）、璧玉（玉器）、珊瑚等物，珍寶、瓔珞（項鍊）、裝飾身體的物品，像、馬、車乘、奴婢、人民、城邑、村落、園林、樓臺亭閣、妻妾、男女、內外親屬以及其他所有珍貴的玩物，甚至頭、眼睛、手、腳、血肉、骨髓、一切身體部分都毫不吝惜，爲了求得諸佛的廣大智慧。這叫做：菩薩安住于初地的大舍成就。 佛子！菩薩以這種慈悲、大布施的心，爲了救護一切眾生，更加努力地尋求世間和出世間的一切利益之事，永不疲倦，因此就成就了無疲厭心。得到無疲厭心后，對於一切經論（佛經和論著）內心不再怯弱；因為不怯弱，就成就了一切經論的智慧。獲得這種智慧后，就能夠善於衡量什麼應該做，什麼不應該做，對於上、中、下一切眾生，根據他們的情況、能力和習慣，如是而行，所以菩薩成就了世間智慧。成就世間智慧后，知道時機和分寸，以慚愧心莊嚴自己，勤奮地修行自利利他的道路，因此成就了慚愧莊嚴，在這種修行中勤奮地修習出離，不退轉，成就堅固的力量。得到堅固的力量后，勤奮地供養諸佛，對於佛教的教法能夠如教奉行。 佛子！菩薩像這樣成就了十種清凈諸地的方法，包括：信、悲、慈、舍、無有疲厭、通達諸經論、善解世間法、慚愧堅固力、供養諸佛、依教奉行。
【English Translation】 English version: Wisdom. Again, the Bodhisattva thinks: 'I should rescue these sentient beings and place them in the ultimate state of peace and happiness.' Therefore, the Bodhisattva immediately generates great compassion and luminous wisdom. Child of the Buddha! When a Bodhisattva-Mahasattva (a great Bodhisattva), in accordance with such great compassion and great loving-kindness, dwells with deep concentration in the first bhumi (the first stage of a Bodhisattva's path), they are not stingy with anything. Seeking the great wisdom of the Buddha, they practice great giving, and are able to give away everything they possess. This includes: wealth, grains, storehouses, gold, silver, mani (wish-fulfilling jewels), pearls, lapis lazuli, cowrie shells, jade, coral, and other such things; treasures, necklaces, ornaments for the body; elephants, horses, carriages, servants, people, cities, villages, gardens, pavilions, wives, concubines, men, women, inner and outer relatives, and all other precious playthings; even their head, eyes, hands, feet, flesh, blood, bones, and all parts of their body, they are not stingy with, in order to seek the vast wisdom of all Buddhas. This is called: the Bodhisattva dwelling in the first bhumi, accomplishing great giving. Child of the Buddha! With this heart of loving-kindness, compassion, and great giving, in order to protect all sentient beings, the Bodhisattva further seeks all beneficial things, both worldly and other-worldly, without weariness. Therefore, they achieve a heart without weariness. Having obtained a heart without weariness, their mind is no longer timid towards all sutras and shastras (Buddhist scriptures and treatises); because they are not timid, they achieve the wisdom of all sutras and shastras. Having obtained this wisdom, they are able to skillfully discern what should be done and what should not be done. Towards all sentient beings, whether superior, middling, or inferior, they act according to their circumstances, abilities, and habits. Therefore, the Bodhisattva achieves worldly wisdom. Having achieved worldly wisdom, they know the right time and measure, and adorn themselves with shame and remorse, diligently cultivating the path of self-benefit and benefiting others. Therefore, they achieve the adornment of shame and remorse. In this practice, they diligently cultivate detachment, without regression or turning back, achieving steadfast strength. Having obtained steadfast strength, they diligently make offerings to all Buddhas, and are able to practice the Buddha's teachings as they are taught. Child of the Buddha! The Bodhisattva thus accomplishes ten methods for purifying the bhumis, which include: faith, compassion, loving-kindness, giving, being without weariness, understanding all sutras and shastras, being skilled in worldly matters, the steadfast strength of shame and remorse, making offerings to all Buddhas, and practicing according to the teachings.
教修行。
「佛子！菩薩住此歡喜地已，以大願力得見多佛。所謂：見多百佛、多千佛、多百千佛、多億佛、多百億佛、多千億佛、多百千億佛、多億那由他佛、多百億那由他佛、多千億那由他佛、多百千億那由他佛。悉以大心、深心，恭敬尊重，承事供養，衣服、飲食、臥具、醫藥，一切資生悉以奉施，亦以供養一切眾僧，以此善根皆悉迴向無上菩提。佛子！此菩薩因供養諸佛故，得成就眾生法，以前二攝攝取眾生，謂佈施、愛語；后二攝法，但以信解力故，行未善通達。是菩薩，十波羅蜜中，檀波羅蜜增上；餘波羅蜜非不修行，但隨力隨分。是菩薩隨所勤修，供養諸佛，教化眾生，皆以修行清凈地法，所有善根悉以迴向一切智地，轉轉明凈，調柔成就，隨意堪用。佛子！譬如金師善巧鍊金，數數入火，轉轉明凈，調柔成就，隨意堪用。菩薩亦復如是，供養諸佛，教化眾生，皆為修行清凈地法，所有善根悉以迴向一切智地，轉轉明凈，調柔成就，隨意堪用。
「佛子！菩薩摩訶薩住于初地，應從諸佛菩薩善知識所推求請問，於此地中相及得果，無有厭足，為欲成就此地法故；亦應從諸佛菩薩善知識所推求請問，第二地中相及得果，無有厭足，為欲成就彼地法故；亦應如是推求請問，第三、第四、第五、
【現代漢語翻譯】 現代漢語譯本 教導修行。 『佛子！菩薩安住於此歡喜地之後，憑藉大願力得以見到眾多佛陀。所謂：見到數百佛、數千佛、數百萬佛、數億佛、數百億佛、數千億佛、數百萬億佛、數億那由他（極大數量單位）佛、數百億那由他佛、數千億那由他佛、數百萬億那由他佛。他們都以大心、深心，恭敬尊重，承事供養，以衣服、飲食、臥具、醫藥等一切生活所需奉獻佈施，也用以供養一切僧眾，並將這些善根全部迴向于無上菩提。佛子！這位菩薩因為供養諸佛的緣故，得以成就眾生法，用前兩種攝取眾生的方法，即佈施和愛語；后兩種攝取法，只是憑藉信解的力量，修行尚未完全通達。這位菩薩，在十波羅蜜（十種到達彼岸的方法）中，檀波羅蜜（佈施的到達彼岸）最為增上；其餘波羅蜜並非不修行，只是隨自己的能力和份量而行。這位菩薩隨著自己的勤奮修行，供養諸佛，教化眾生，都以修行清凈地法為目標，所有善根都回向於一切智地，使其逐漸明凈，調柔成就，隨意堪用。佛子！譬如金匠善於鍊金，多次放入火中，使其逐漸明凈，調柔成就，隨意堪用。菩薩也是如此，供養諸佛，教化眾生，都是爲了修行清凈地法，所有善根都回向於一切智地，使其逐漸明凈，調柔成就，隨意堪用。 『佛子！菩薩摩訶薩（偉大的菩薩）安住于初地，應當從諸佛菩薩善知識那裡尋求請教，關於此地的相狀和所獲得的果報，永不滿足，爲了成就此地的法；也應當從諸佛菩薩善知識那裡尋求請教，關於第二地的相狀和所獲得的果報，永不滿足，爲了成就彼地的法；也應當如此尋求請教，關於第三、第四、第五、
【English Translation】 English version Teaching practice. 'Buddha's children! After a Bodhisattva dwells in this Ground of Joy, by the power of great vows, they are able to see many Buddhas. That is to say: they see many hundreds of Buddhas, many thousands of Buddhas, many hundreds of thousands of Buddhas, many millions of Buddhas, many hundreds of millions of Buddhas, many thousands of millions of Buddhas, many hundreds of thousands of millions of Buddhas, many millions of nayutas (an extremely large number unit) of Buddhas, many hundreds of millions of nayutas of Buddhas, many thousands of millions of nayutas of Buddhas, many hundreds of thousands of millions of nayutas of Buddhas. They all, with great minds and profound minds, respectfully honor, serve, and make offerings, giving clothes, food, bedding, medicine, and all necessities, and also make offerings to all the Sangha (Buddhist monastic community), and dedicate all these roots of goodness to unsurpassed Bodhi (enlightenment). Buddha's children! This Bodhisattva, because of making offerings to all the Buddhas, is able to accomplish the Dharma of sentient beings, using the first two methods of gathering sentient beings, namely giving and loving speech; the latter two methods of gathering, they only practice with the power of faith and understanding, and have not yet fully comprehended. This Bodhisattva, among the ten Paramitas (ten perfections), the Dana Paramita (perfection of giving) is the most advanced; the other Paramitas are not neglected, but are practiced according to their ability and capacity. This Bodhisattva, as they diligently practice, make offerings to all the Buddhas, and teach sentient beings, all with the goal of practicing the pure Dharma of the ground, and all roots of goodness are dedicated to the ground of all wisdom, gradually becoming clear, refined, and ready for use. Buddha's children! Just like a goldsmith who is skilled at refining gold, repeatedly putting it into the fire, gradually making it clear, refined, and ready for use. The Bodhisattva is also like this, making offerings to all the Buddhas, teaching sentient beings, all for the sake of practicing the pure Dharma of the ground, and all roots of goodness are dedicated to the ground of all wisdom, gradually becoming clear, refined, and ready for use. 'Buddha's children! A Bodhisattva Mahasattva (great Bodhisattva) who dwells in the first ground should seek and inquire from all the Buddhas, Bodhisattvas, and good teachers about the characteristics and results obtained in this ground, never being satisfied, in order to accomplish the Dharma of this ground; they should also seek and inquire from all the Buddhas, Bodhisattvas, and good teachers about the characteristics and results obtained in the second ground, never being satisfied, in order to accomplish the Dharma of that ground; they should also seek and inquire in this way about the third, fourth, fifth,
第六、第七、第八、第九、第十地中相及得果，無有厭足，為欲成就彼地法故。是菩薩善知諸地障對治，善知地成壞，善知地相果，善知地得修，善知地法清凈，善知地地轉行，善知地地處、非處，善知地地殊勝智，善知地地不退轉，善知凈治一切菩薩地乃至轉入如來地。佛子！菩薩如是善知地相，始於初地起行不斷，如是乃至入第十地無有斷絕；由此諸地智光明故，成於如來智慧光明。佛子！譬如商主善知方便，欲將諸商人往詣大城，未發之時，先問道中功德過失，及住止之處安危可不，然後具道資糧，作所應作。佛子！彼大商主雖未發足，能知道中所有一切安危之事，善以智慧籌量觀察，備其所須令無乏少，將諸商眾乃至安隱到彼大城，身及眾人悉免憂患。佛子！菩薩商主亦復如是，住于初地，善知諸地障對治，乃至善知一切菩薩地清凈，轉入如來地，然後乃具福智資糧，將一切眾生經生死曠野險難之處，安隱得至薩婆若城，身及眾生不經患難。是故，菩薩常應匪懈勤修諸地殊勝凈業，乃至趣入如來智地。
「佛子！是名：略說菩薩摩訶薩入菩薩初地門，廣說則有無量無邊百千阿僧祇差別事。
「佛子！菩薩摩訶薩住此初地，多作閻浮提王，豪貴自在，常護正法，能以大施攝取眾生，善除眾生慳貪之
【現代漢語翻譯】 現代漢語譯本 第六、第七、第八、第九、第十地（菩薩修行次第的階段）的境界和所獲得的果報，菩薩都不會感到滿足，爲了成就這些地的法門。這位菩薩善於瞭解各個地的障礙和對治方法，善於瞭解地的成就和破壞，善於瞭解地的境界和果報，善於瞭解地的獲得和修行，善於瞭解地的法門清凈，善於瞭解地與地之間的轉行，善於瞭解地與地之間的處境和非處境，善於瞭解地與地之間殊勝的智慧，善於瞭解地與地之間不退轉，善於瞭解如何清凈一切菩薩地，乃至轉入如來地（佛的境界）。佛子！菩薩如此善於瞭解地的境界，從初地開始修行，不間斷，直到進入第十地也沒有斷絕；由於這些地的智慧光明，成就如來的智慧光明。佛子！譬如一位商隊首領，善於運用方便，想要帶領商人們前往大城市，在出發之前，先詢問道路上的功德和過失，以及住宿地點的安全與否，然後準備好道路上的資糧，做好應該做的事情。佛子！這位商隊首領雖然還沒有出發，卻能知道道路上所有安全與否的事情，善於用智慧籌劃觀察，準備好所需的物資，使其不缺乏，帶領商人們安全到達大城市，自身和眾人都能免除憂患。佛子！菩薩商隊首領也是如此，安住于初地，善於瞭解各個地的障礙和對治方法，乃至善於瞭解一切菩薩地的清凈，轉入如來地，然後才準備好福德和智慧的資糧，帶領一切眾生經過生死曠野的險難之處，安全到達薩婆若（一切智）之城，自身和眾生都不經歷患難。因此，菩薩應當經常不懈怠地勤修各個地殊勝的清凈業，乃至趣入如來智慧之地。 佛子！這叫做：簡略地說菩薩摩訶薩（大菩薩）進入菩薩初地的法門，如果廣說，則有無量無邊百千阿僧祇（極多的數量單位）的差別事。 佛子！菩薩摩訶薩安住于這初地，大多會成為閻浮提（我們所居住的世界）的國王，豪貴自在，經常守護正法，能夠用大布施來攝取眾生，善於去除眾生的慳貪。
【English Translation】 English version The Bodhisattva is never satisfied with the states and results obtained in the sixth, seventh, eighth, ninth, and tenth bhumis (stages of Bodhisattva practice), for the sake of accomplishing the dharmas of those bhumis. This Bodhisattva is skilled in understanding the obstacles and antidotes of each bhumi, skilled in understanding the accomplishment and destruction of bhumis, skilled in understanding the states and results of bhumis, skilled in understanding the attainment and practice of bhumis, skilled in understanding the purity of the dharmas of bhumis, skilled in understanding the transition between bhumis, skilled in understanding the situations and non-situations between bhumis, skilled in understanding the superior wisdom between bhumis, skilled in understanding the non-retrogression between bhumis, skilled in understanding how to purify all Bodhisattva bhumis, and even to enter the Tathagata bhumi (Buddha's state). O son of Buddha! The Bodhisattva, being so skilled in understanding the states of bhumis, begins practice from the first bhumi without interruption, and continues until entering the tenth bhumi without cessation; due to the light of wisdom of these bhumis, the light of wisdom of the Tathagata is accomplished. O son of Buddha! It is like a caravan leader who is skilled in using expedient means, wanting to lead merchants to a great city, before setting out, first inquires about the merits and demerits of the road, and whether the lodging places are safe, then prepares the provisions for the journey, and does what should be done. O son of Buddha! This caravan leader, although not yet setting out, is able to know all the safe and unsafe matters on the road, skillfully plans and observes with wisdom, prepares the necessary supplies so that nothing is lacking, and leads the merchants safely to the great city, so that he and the people are free from worry. O son of Buddha! The Bodhisattva caravan leader is also like this, abiding in the first bhumi, skilled in understanding the obstacles and antidotes of each bhumi, and even skilled in understanding the purity of all Bodhisattva bhumis, and entering the Tathagata bhumi, then prepares the provisions of merit and wisdom, leading all sentient beings through the dangerous places of the wilderness of birth and death, safely reaching the city of Sarvajna (all-knowing), so that he and sentient beings do not experience suffering. Therefore, the Bodhisattva should always diligently cultivate the superior pure karma of each bhumi without laziness, and even enter the wisdom ground of the Tathagata. O son of Buddha! This is called: briefly speaking about the gate of the Bodhisattva Mahasattva (great Bodhisattva) entering the first Bodhisattva bhumi, if speaking extensively, there are countless, boundless, hundreds of thousands of asamkhyas (extremely large number units) of different matters. O son of Buddha! The Bodhisattva Mahasattva, abiding in this first bhumi, mostly becomes the king of Jambudvipa (the world we live in), noble and free, constantly protects the true Dharma, is able to gather sentient beings with great generosity, and is skilled in removing the stinginess of sentient beings.
垢，常行大施無有窮盡。佈施、愛語、利益、同事——如是一切諸所作業，皆不離唸佛，不離念法，不離念僧，不離念同行菩薩，不離念菩薩行，不離念諸波羅蜜，不離念諸地，不離念力，不離念無畏，不離念不共佛法，乃至不離念具足一切種、一切智智。復作是念：『我當於一切眾生中為首、為勝、為殊勝、為妙、為微妙、為上、為無上、為導、為將、為帥，乃至為一切智智依止者。』是菩薩若欲舍家于佛法中勤行精進，便能捨家、妻子、五欲，依如來教出家學道。既出家已，勤行精進，於一念頃，得百三昧，得見百佛，知百佛神力，能動百佛世界，能過百佛世界，能照百佛世界，能教化百世界眾生，能住壽百劫，能知前後際各百劫事，能入百法門，能示現百身，於一一身能示百菩薩以為眷屬；若以菩薩殊勝願力自在示現，過於是數，百劫、千劫、百千劫，乃至百千億那由他劫不能數知。」
爾時，金剛藏菩薩欲重宣其義而說頌曰：
「若人集眾善， 具足白凈法， 供養天人尊， 隨順慈悲道， 信解極廣大， 志樂亦清凈， 為求佛智慧， 發此無上心。 凈一切智力， 及以無所畏， 成就諸佛法， 救攝群生眾， 為得大慈悲， 及轉勝法輪， 嚴凈佛國土， 發
{ "translations": [ "現代漢語譯本", "（菩薩）常行廣大布施，沒有窮盡。佈施、愛語、利益、同事——像這樣一切所作所為，都不離於唸佛，不離於念法，不離於念僧，不離於念同行菩薩，不離於念菩薩行，不離於念諸波羅蜜（到達彼岸的方法），不離於念諸地（菩薩修行的階段），不離於念力（菩薩的十種力量），不離於念無畏（菩薩的四種無畏），不離於念不共佛法（佛獨有的功德），乃至不離於念具足一切種、一切智智（佛的智慧）。又作這樣的念頭：『我應當在一切眾生中成為首領、成為最殊勝的、成為特別的、成為美妙的、成為最微妙的、成為至上的、成為無上的、成為引導者、成為帶領者、成為統帥，乃至成為一切智智的依止者。』這位菩薩如果想要捨棄家庭，在佛法中勤奮修行，便能捨棄家庭、妻子、五欲，依從如來的教導出家學道。既然出家了，勤奮修行，在一念之間，就能獲得百種三昧（禪定），得見百尊佛，知道百尊佛的神力，能夠震動百個佛世界，能夠超越百個佛世界，能夠照亮百個佛世界，能夠教化百個世界的眾生，能夠住世百劫，能夠知道前後各百劫的事情，能夠進入百種法門，能夠示現百種身形，在每一個身形中能夠示現百位菩薩作為眷屬；如果以菩薩殊勝的願力自在示現，超過這個數量，百劫、千劫、百千劫，乃至百千億那由他劫（極多的數量）也不能數盡。」, "", "當時，金剛藏菩薩想要再次宣說這個道理，而說了偈頌：", "", "『如果有人積聚眾多善行，具足清凈的法，供養天人所尊敬的佛，隨順慈悲的道路，信解極其廣大，志向和喜好也清凈，爲了求得佛的智慧，發起這無上的心。清凈一切智力，以及無所畏懼，成就諸佛的功德，救護攝受眾生，爲了獲得大慈悲，以及轉動殊勝的法輪，莊嚴清凈佛的國土，發起" ], "english_translations": [ "English version", "The (Bodhisattva) constantly practices great giving, without end. Giving, loving speech, beneficial action, and cooperation—all such actions do not depart from mindfulness of the Buddha, do not depart from mindfulness of the Dharma, do not depart from mindfulness of the Sangha, do not depart from mindfulness of fellow Bodhisattvas, do not depart from mindfulness of the Bodhisattva path, do not depart from mindfulness of the Paramitas (perfections), do not depart from mindfulness of the Bhumis (stages of Bodhisattva practice), do not depart from mindfulness of the Powers (ten powers of a Bodhisattva), do not depart from mindfulness of Fearlessness (four fearlessnesses of a Bodhisattva), do not depart from mindfulness of the unique Buddha Dharmas (Buddha's unique qualities), and even do not depart from mindfulness of possessing all kinds of wisdom, all-knowing wisdom (Buddha's wisdom). And he also thinks: 『I should be the leader among all beings, the most excellent, the most special, the most wonderful, the most subtle, the supreme, the unsurpassed, the guide, the leader, the commander, and even the one upon whom all-knowing wisdom relies.』 If this Bodhisattva wishes to leave home and diligently practice in the Buddha Dharma, he can leave home, wife, and the five desires, and follow the Tathagata's teachings to leave home and study the Way. Having left home, he diligently practices, and in a single moment, he can obtain a hundred Samadhis (meditative states), see a hundred Buddhas, know the divine power of a hundred Buddhas, be able to shake a hundred Buddha worlds, be able to surpass a hundred Buddha worlds, be able to illuminate a hundred Buddha worlds, be able to teach beings in a hundred worlds, be able to live for a hundred kalpas, be able to know the events of a hundred kalpas before and after, be able to enter a hundred Dharma gates, be able to manifest a hundred bodies, and in each body be able to manifest a hundred Bodhisattvas as attendants; if he manifests freely with the Bodhisattva's superior vows, it exceeds this number, a hundred kalpas, a thousand kalpas, a hundred thousand kalpas, even a hundred thousand billion nayutas (extremely large number) of kalpas cannot be counted.」", "", "At that time, Bodhisattva Vajragarbha, wishing to reiterate the meaning, spoke in verse:", "", "『If a person accumulates many good deeds, possesses pure Dharma, makes offerings to the Buddha revered by gods and humans, follows the path of compassion, has extremely vast faith and understanding, and whose aspirations and joy are also pure, in order to seek the wisdom of the Buddha, he generates this unsurpassed mind. He purifies all wisdom powers, as well as fearlessness, accomplishes the merits of all Buddhas, saves and gathers sentient beings, in order to obtain great compassion, and to turn the superior Dharma wheel, to adorn and purify the Buddha's land, he generates" ] }
此最勝心。 一念知三世， 而無有分別， 種種時不同， 以示於世間。 略說求諸佛， 一切勝功德， 發生廣大心， 量等虛空界。 悲先慧為主， 方便共相應， 信解清凈心， 如來無量力， 無礙智現前， 自悟不由他， 具足同如來， 發此最勝心。 佛子始發生， 如是妙寶心， 則超凡夫位， 入佛所行處， 生在如來家， 種族無瑕玷， 與佛共平等， 決成無上覺。 才生如是心， 即得入初地， 志樂不可動， 譬如大山王， 多喜多愛樂， 亦復多凈信， 極大勇猛心， 及以慶躍心， 遠離於斗諍， 惱害及瞋恚， 慚敬而質直， 善守護諸根， 救世無等者， 所有眾智慧， 此處我當得， 憶念生歡喜。 始得入初地， 即超五怖畏， 不活死惡名， 惡趣眾威德。 以不貪著我， 及以於我所， 是諸佛子等， 遠離諸怖畏。 常行大慈愍， 恒有信恭敬， 慚愧功德備， 日夜增善法。 樂法真實利， 不愛受諸欲， 思惟所聞法， 遠離取著行。 不貪于利養， 唯樂佛菩提， 一心求佛智， 專精無異念。 修行波羅蜜， 遠離諂虛誑
【現代漢語翻譯】 現代漢語譯本 這種最殊勝的心。 一念之間了知過去、現在、未來三世，而沒有分別執著， 種種時間不同，以此來開示世間。 簡略地說，爲了求得諸佛一切殊勝的功德， 要發起廣大之心，其量等同於虛空界。 以慈悲為先導，智慧為主體，方便法門共同相應， 以清凈的信心和理解，相信如來無量的力量， 無礙的智慧顯現於前，自己覺悟而不依賴他人， 具足與如來相同的功德，發起這種最殊勝的心。 佛子開始生起這樣微妙珍貴的心， 就超越了凡夫的地位，進入了佛所行之處， 生在如來的家中，種族清凈沒有瑕疵， 與佛平等無二，必定成就無上的覺悟。 才生起這樣的心，就立即進入初地（菩薩十地之第一地，歡喜地）， 志向和喜樂不可動搖，譬如大山之王（須彌山）， 充滿喜悅和愛樂，也充滿清凈的信心， 具有極大的勇猛心，以及歡欣雀躍的心， 遠離爭鬥、惱害和嗔恚， 以慚愧和恭敬之心待人，正直無欺，善於守護自己的六根（眼、耳、鼻、舌、身、意）， 救度世間無與倫比，所有眾多的智慧， 我在此處應當獲得，憶念此事而生歡喜。 剛進入初地，就超越了五種怖畏（不活畏、死畏、惡名畏、惡道畏、大眾威德畏）， 因為不貪著于『我』，以及『我所擁有』， 這些佛子們，遠離了各種怖畏。 常常行持大慈大悲，恒常具有信心和恭敬心， 慚愧的功德具足，日夜增長善法。 喜愛佛法的真實利益，不貪愛接受各種慾望， 思惟所聽聞的佛法，遠離執著和貪愛的行為。 不貪圖利益和供養，只喜愛佛的菩提智慧， 一心求取佛的智慧，專心精進沒有其他的念頭。 修行波羅蜜（到達彼岸的方法），遠離諂媚虛偽和欺誑。
【English Translation】 English version This most supreme mind. In a single thought, one knows the three periods of time (past, present, and future), without any discrimination, Various times are different, thus it is shown to the world. Briefly speaking, to seek all the supreme merits of the Buddhas, One must generate a vast mind, its measure equal to the realm of space. With compassion as the guide, wisdom as the main body, and skillful means in mutual accordance, With pure faith and understanding, believe in the immeasurable power of the Tathagata (Buddha), Unobstructed wisdom manifests before one, self-awakening without relying on others, Possessing the same qualities as the Tathagata, generate this most supreme mind. When a Buddha's child begins to generate such a wonderful and precious mind, They transcend the position of ordinary beings and enter the place where the Buddhas walk, Born into the family of the Tathagata, the lineage is pure and without blemish, Equal to the Buddha, they will surely achieve unsurpassed enlightenment. As soon as such a mind is generated, one immediately enters the first Bhumi (the first of the ten Bodhisattva grounds, Joyful Ground), The aspiration and joy are unshakeable, like the king of great mountains (Mount Sumeru), Full of joy and love, also full of pure faith, Possessing great courage, as well as a joyful and leaping heart, Far from strife, harm, and anger, With a sense of shame and respect, one is honest and upright, skillful in guarding the six senses (eyes, ears, nose, tongue, body, and mind), Saving the world, unparalleled, all the numerous wisdoms, I shall obtain here, remembering this and generating joy. Upon entering the first Bhumi, one transcends the five fears (fear of not living, fear of death, fear of bad reputation, fear of evil paths, fear of the power of the masses), Because one does not cling to 'I' and 'what belongs to me', These Buddha's children are far from all fears. Always practicing great compassion, constantly having faith and respect, The merits of shame are complete, day and night increasing good dharmas. Delighting in the true benefits of the Dharma, not loving to receive various desires, Contemplating the Dharma that has been heard, staying away from clinging and attachment. Not greedy for benefits and offerings, only delighting in the Bodhi wisdom of the Buddha, With one mind seeking the wisdom of the Buddha, focused and diligent without other thoughts. Practicing Paramitas (methods to reach the other shore), staying away from flattery, falsehood, and deceit.
， 如說而修行， 安住實語中。 不污諸佛家， 不捨菩薩戒， 不樂於世事， 常利益世間。 修善無厭足， 轉求增勝道， 如是好樂法， 功德義相應。 恒起大願心， 愿見於諸佛， 護持諸佛法， 攝取大仙道。 常生如是愿， 修行最勝行， 成熟諸群生， 嚴凈佛國土。 一切諸佛剎， 佛子悉充遍， 平等共一心， 所作皆不空； 一切毛端處， 一時成正覺。 如是等大愿， 無量無邊際。 虛空與眾生， 法界及涅槃， 世間佛出興， 佛智心境界。 『如來智所入， 及以三轉盡， 彼諸若有盡， 我願方始盡； 如彼無盡期， 我願亦復然。』 如是發大愿， 心柔軟調順。 能信佛功德， 觀察于眾生， 知從因緣起， 則興慈念心： 『如是苦眾生， 我今應救脫。』 為是眾生故， 而行種種施， 王位及珍寶， 乃至象馬車， 頭目與手足， 乃至身血肉， 一切皆能捨， 心得無憂悔。 求種種經書， 其心無厭倦， 善解其義趣， 能隨世所行， 慚愧自莊嚴， 修行轉堅固， 供養無量佛， 恭敬而尊重。 如是常修習， 日夜無懈倦，
【現代漢語翻譯】 現代漢語譯本 依照所說的教導修行，安住在真實不虛的言語中。 不玷污諸佛的清凈家風，不捨棄菩薩的戒律， 不貪戀世俗的享樂，常常利益世間的一切眾生。 修習善法永不滿足，轉而尋求更加殊勝的道法， 像這樣愛好佛法，所作所為與功德和意義相符。 恒常發起廣大的願心，愿能親見一切諸佛， 護持諸佛的教法，攝取大仙（佛）的道法。 常常生起這樣的願望，修行最殊勝的行持， 成熟一切眾生的善根，莊嚴清凈諸佛的國土。 一切諸佛的剎土，都充滿著佛的弟子， 平等地同心同德，所做的一切都不會徒勞無功； 甚至在每一個細微的毛端處，都能同時成就正等正覺。 像這樣的大愿，無量無邊際。 虛空與眾生，法界以及涅槃（不生不滅的境界）， 世間諸佛的出現，佛的智慧和心境。 『如來智慧所能進入的境界，以及三轉法輪（佛陀的三種教化方式）所能窮盡的， 如果這些有窮盡的時候，我的願力才會有窮盡的時候； 如果它們沒有窮盡的期限，我的願力也同樣沒有窮盡的期限。』 像這樣發起廣大的願力，心變得柔軟調順。 能夠深信佛的功德，觀察一切眾生， 知道一切都從因緣而生起，就生起慈悲的念頭： 『像這些受苦的眾生，我現在應當救拔他們脫離苦難。』 爲了這些眾生的緣故，而行種種佈施， 包括王位和珍寶，乃至象、馬、車等， 頭、眼睛、手、腳，乃至身體的血肉， 一切都能捨棄，心中沒有憂愁和後悔。 尋求種種佛經，心中沒有厭倦， 善於理解其中的意義和旨趣，能夠隨順世俗的行事， 以慚愧心來莊嚴自己，修行更加堅定穩固， 供養無量諸佛，恭敬而尊重。 像這樣常常修習，日夜沒有懈怠和疲倦，
【English Translation】 English version Practicing according to what is said, abiding in truthful words. Not defiling the family of all Buddhas, not abandoning the Bodhisattva precepts, Not delighting in worldly affairs, constantly benefiting the world. Cultivating good without satiety, turning to seek the path of greater excellence, Such is the delight in Dharma, actions corresponding with merit and meaning. Constantly arising with great vows, wishing to see all the Buddhas, Protecting the Dharma of all Buddhas, embracing the path of the great sages (Buddhas). Always generating such wishes, practicing the most excellent conduct, Maturing all sentient beings, adorning and purifying the Buddha lands. All the Buddha lands, are filled with the Buddha's disciples, Equally with one heart and mind, all actions are not in vain; Even at the tip of every hair, simultaneously attaining perfect enlightenment. Such great vows are immeasurable and boundless. Space and sentient beings, the Dharma realm and Nirvana (the state of non-birth and non-death), The appearance of Buddhas in the world, the wisdom and mental state of the Buddhas. 'The realm entered by the Tathagata's wisdom, and the exhaustion of the three turnings (three ways of teaching) of the Dharma wheel, If those have an end, then my vows will have an end; If they have no end, my vows are also without end.' Having made such great vows, the heart becomes soft and compliant. Able to believe in the merits of the Buddha, observing all sentient beings, Knowing that all arise from causes and conditions, then generating a compassionate mind: 'These suffering beings, I should now liberate them from suffering.' For the sake of these beings, practicing various kinds of giving, Including the throne and treasures, even elephants, horses, and carriages, Head, eyes, hands, and feet, even the flesh and blood of the body, All can be given away, the heart without worry or regret. Seeking various scriptures, the heart without weariness, Skilled in understanding their meaning and purpose, able to follow worldly practices, Adorning oneself with shame and remorse, cultivating with increasing firmness, Making offerings to immeasurable Buddhas, with reverence and respect. Constantly practicing in this way, day and night without laziness or fatigue,
善根轉明凈， 如火煉真金。 菩薩住於此， 凈修於十地， 所作無障礙， 具足不斷絕。 譬如大商主， 為利諸商眾。 問知道險易， 安隱至大城。 菩薩住初地， 應知亦如是， 勇猛無障礙， 到于第十地。 住此初地中， 作大功德王， 以法化眾生， 慈心無損害。 統領閻浮地， 化行靡不及， 皆令住大舍， 成就佛智慧。 欲求最勝道， 捨己國王位， 能于佛教中， 勇猛勤修習， 則得百三昧， 及見百諸佛， 震動百世界， 光照行亦爾， 化百土眾生， 入于百法門， 能知百劫事， 示現於百身， 及現百菩薩， 以為其眷屬； 若自在願力， 過是數無量。 我于地義中， 略述其少分， 若欲廣分別， 億劫不能盡。 菩薩最勝道， 利益諸群生， 如是初地法， 我今已說竟。」
大方廣佛華嚴經卷第三十四 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第三十五
于闐國三藏實叉難陀奉 制譯
十地品第二十六之二
第二地
諸菩薩聞此， 最勝微妙地， 其心盡清凈， 一切皆歡喜。
【現代漢語翻譯】 現代漢語譯本 善根變得更加明凈，如同用火煉過的真金。 菩薩安住於此（初地），清凈地修習十地（菩薩修行的十個階段）， 所做的一切都沒有障礙，具足且不會斷絕。 譬如一位大商人，爲了利益眾多的商人， 詢問知道道路的危險和容易，安全地到達大城市。 菩薩安住于初地，應當知道也是這樣， 勇猛精進沒有障礙，到達第十地。 安住在這初地中，成為偉大的功德之王， 用佛法教化眾生，以慈悲心不傷害他們。 統領閻浮地（我們所居住的世界），教化所到之處無不遍及， 都讓他們安住于大舍（菩薩的境界），成就佛的智慧。 想要尋求最殊勝的道，捨棄自己的國王之位， 能夠在佛教中，勇猛精進地修行， 就能得到一百種三昧（禪定），並且見到一百尊佛， 震動一百個世界，光明照耀也同樣如此， 教化一百個國土的眾生，進入一百種法門， 能夠知道一百劫（極長的時間）的事情，示現一百種身形， 並且示現一百位菩薩，作為他們的眷屬； 如果自在的願力，超過這個數量是無量的。 我對於地的意義，只是略微講述了少部分， 如果想要廣泛地分別解說，即使經過億劫也無法窮盡。 菩薩最殊勝的道，利益所有的眾生， 像這樣的初地之法，我現在已經說完了。
《大方廣佛華嚴經》卷第三十四 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第三十五
于闐國三藏實叉難陀奉 制譯
十地品第二十六之二
第二地
諸位菩薩聽到這，最殊勝微妙的（初）地， 他們的心都變得清凈，一切都感到歡喜。
【English Translation】 English version The roots of goodness become more clear and pure, like pure gold refined by fire. The Bodhisattva dwells in this (first ground), purely cultivating the ten grounds (ten stages of Bodhisattva practice), All that is done has no obstacles, is complete and will not cease. Like a great merchant, for the benefit of many merchants, Asks and knows the dangers and ease of the road, safely reaching the great city. The Bodhisattva dwells in the first ground, it should be known that it is also like this, Courageously and diligently without obstacles, reaching the tenth ground. Dwelling in this first ground, becoming the great king of merit, Using the Dharma to teach sentient beings, with a compassionate heart not harming them. Governing Jambudvipa (the world we live in), the teachings reach everywhere, Making them all dwell in the great abode (the realm of Bodhisattvas), achieving the wisdom of the Buddha. Wanting to seek the most supreme path, abandoning one's own kingly position, Being able to, within Buddhism, courageously and diligently cultivate, Then one can obtain one hundred samadhis (meditative states), and see one hundred Buddhas, Shake one hundred worlds, and the light shines likewise, Teach sentient beings in one hundred lands, entering one hundred Dharma gates, Being able to know the events of one hundred kalpas (extremely long periods of time), manifesting one hundred forms, And manifesting one hundred Bodhisattvas, as their retinue; If the power of free will, exceeds this number it is immeasurable. I, regarding the meaning of the ground, have only briefly spoken of a small part, If one wants to explain it extensively, even after billions of kalpas it cannot be exhausted. The Bodhisattva's most supreme path, benefits all sentient beings, Such is the Dharma of the first ground, I have now finished speaking.
The Great Extensive Buddha Flower Adornment Sutra, Volume 34 Taisho Tripitaka Volume 10, No. 0279, The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Volume 35
Translated by Tripiṭaka Śikṣānanda of Khotan, under Imperial Decree
Chapter 26, Part 2 of the Ten Grounds
The Second Ground
When the Bodhisattvas hear this, the most supreme and subtle (first) ground, Their minds become completely pure, and all are filled with joy.
皆從於座起， 踴住虛空中， 普散上妙華， 同時共稱讚： 「善哉金剛藏！ 大智無畏者！ 善說於此地， 菩薩所行法。」 解脫月菩薩， 知眾心清凈， 樂聞第二地， 所有諸行相， 即請金剛藏： 「大慧愿演說， 佛子皆樂聞， 所住第二地！」
爾時，金剛藏菩薩告解脫月菩薩言：
「佛子！菩薩摩訶薩已修初地，欲入第二地，當起十種深心。何等為十？所謂：正直心、柔軟心、堪能心、調伏心、寂靜心、純善心、不雜心、無顧戀心、廣心、大心。菩薩以此十心，得入第二離垢地。
「佛子！菩薩住離垢地，性自遠離一切殺生，不畜刀杖，不懷怨恨，有慚有愧，仁恕具足，於一切眾生有命之者，常生利益慈念之心；是菩薩尚不噁心惱諸眾生，何況於他起眾生想，故以重意而行殺害！性不偷盜，菩薩于自資財，常知止足，於他慈恕，不欲侵損；若物屬他，起他物想，終不於此而生盜心，乃至草葉不與不取，何況其餘資生之具！性不邪淫，菩薩于自妻知足，不求他妻，於他妻妾、他所護女、親族媒定及為法所護，尚不生於貪染之心，何況從事！況于非道！性不妄語，菩薩常作實語、真語、時語，乃至夢中亦不忍作覆藏之語，無心欲作，何況故犯！性不兩
【現代漢語翻譯】 現代漢語譯本 大家都從座位上站起來，跳躍著升到空中，普遍散佈美妙的花朵，同時一起稱讚道：『太好了，金剛藏（菩薩名）！您是具有大智慧無所畏懼的人！您善於在此地宣說菩薩所修行的法門。』 解脫月菩薩（菩薩名），知道大家的心清凈，喜歡聽聞第二地（菩薩修行階位）的所有修行狀態，就請問金剛藏菩薩：『大智慧者，希望您能演說，佛子們都樂意聽聞，所安住的第二地！』 這時，金剛藏菩薩告訴解脫月菩薩說： 『佛子！菩薩摩訶薩（大菩薩）已經修習了初地（菩薩修行階位），想要進入第二地，應當生起十種深刻的心。是哪十種呢？就是：正直心、柔軟心、堪能心、調伏心、寂靜心、純善心、不雜心、無顧戀心、廣心、大心。菩薩憑藉這十種心，得以進入第二離垢地（菩薩修行階位）。』 『佛子！菩薩安住于離垢地，本性自然遠離一切殺生，不持有刀杖，不懷有怨恨，有慚愧心，仁慈寬恕具足，對於一切有生命的眾生，常常生起利益和慈悲的念頭；這位菩薩尚且不會惡意惱害眾生，何況對其他眾生生起眾生之想，而以重大的惡意去殺害！本性不偷盜，菩薩對於自己的資財，常常知道滿足，對於他人慈悲寬恕，不想要侵犯損害；如果物品屬於他人，就生起那是他人之物的想法，最終不會因此而生起盜心，乃至草葉不給也不拿，何況其餘的資生之物！本性不邪淫，菩薩對於自己的妻子知足，不貪求他人的妻子，對於他人的妻妾、他人所保護的女子、親族訂婚的以及為法所保護的女子，尚且不生起貪戀染著的心，何況從事邪淫之事！更何況非法的行為！本性不妄語，菩薩常常說真實的話、真誠的話、適時的話，乃至在夢中也不忍心說虛假隱瞞的話，沒有想要說謊的心，何況故意犯錯！本性不兩舌，菩薩不破壞他人關係，不聽信讒言，不傳播是非，不挑撥離間，不使他人爭鬥，常說和合的話，使他人和睦相處。』
【English Translation】 English version All rose from their seats, leaped into the empty space, scattered exquisite flowers everywhere, and simultaneously praised: 'Excellent, Vajragarbha (Bodhisattva's name)! You are the one with great wisdom and fearlessness! You are skilled in expounding the practices of Bodhisattvas in this place.' Bodhisattva Vimukticandra (Bodhisattva's name), knowing that the minds of the assembly were pure and eager to hear about all the aspects of practice in the second bhumi (stage of Bodhisattva's practice), then asked Vajragarbha: 'Greatly wise one, we wish you would expound on the second bhumi where the Buddha's children dwell, as they are all eager to hear!' At that time, Bodhisattva Vajragarbha said to Bodhisattva Vimukticandra: 'Buddha's children! A Bodhisattva Mahasattva (great Bodhisattva) who has already cultivated the first bhumi (stage of Bodhisattva's practice) and wishes to enter the second bhumi should generate ten profound minds. What are these ten? They are: the mind of integrity, the mind of gentleness, the mind of capability, the mind of taming, the mind of tranquility, the mind of pure goodness, the mind of non-mixture, the mind of non-attachment, the mind of vastness, and the mind of greatness. With these ten minds, a Bodhisattva can enter the second Immaculate Bhumi (stage of Bodhisattva's practice).' 'Buddha's children! A Bodhisattva abiding in the Immaculate Bhumi naturally refrains from all killing, does not carry weapons, does not harbor resentment, has a sense of shame and remorse, is full of benevolence and forgiveness, and always generates thoughts of benefit and compassion for all living beings; this Bodhisattva would not even maliciously harm living beings, let alone think of them as beings and intentionally kill them with grave malice! By nature, they do not steal. A Bodhisattva is always content with their own possessions, is compassionate and forgiving towards others, and does not wish to infringe upon or harm them; if something belongs to another, they think of it as belonging to another and will never have a thieving thought, not even taking a blade of grass without permission, let alone other necessities! By nature, they do not engage in sexual misconduct. A Bodhisattva is content with their own spouse and does not seek another's spouse. Towards another's wives, concubines, protected women, those betrothed by family, and those protected by the Dharma, they do not even generate thoughts of lust, let alone engage in such acts! How much less in unlawful acts! By nature, they do not lie. A Bodhisattva always speaks truthfully, sincerely, and at the right time, and even in dreams, they cannot bear to speak falsely or conceal the truth. They have no intention to lie, let alone intentionally commit such an offense! By nature, they do not engage in divisive speech. A Bodhisattva does not break up relationships, does not listen to slander, does not spread gossip, does not incite discord, does not cause others to fight, and always speaks words of harmony, causing others to live in peace.'
舌，菩薩于諸眾生無離間心、無惱害心，不將此語為破彼故而向彼說，不將彼語為破此故而向此說，未破者不令破，已破者不增長，不喜離間，不樂離間，不作離間語，不說離間語，若實、若不實。性不惡口，所謂：毒害語、粗獷語、苦他語、令他瞋恨語、現前語、不現前語、鄙惡語、庸賤語、不可樂聞語、聞者不悅語、瞋忿語、如火燒心語、怨結語、熱惱語、不可愛語、不可樂語、能壞自身他身語，如是等語皆悉舍離，常作潤澤語、柔軟語、悅意語、可樂聞語、聞者喜悅語、善入人心語、風雅典則語、多人愛樂語、多人悅樂語、身心踴悅語。性不綺語，菩薩常樂思審語、時語、實語、義語、法語、順道理語、巧調伏語、隨時籌量決定語，是菩薩乃至戲笑尚恒思審，何況故出散亂之言！性不貪慾，菩薩於他財物、他所資用，不生貪心，不願不求。性離瞋恚，菩薩於一切眾生恒起慈心、利益心、哀愍心、歡喜心、和潤心、攝受心，永舍瞋恨、怨害、熱惱，常思順行，仁慈祐益。又離邪見，菩薩住于正道，不行占卜，不取惡戒，心見正直，無誑無諂，于佛、法、僧起決定信。
「佛子！菩薩摩訶薩如是護持十善業道，常無間斷，復作是念：『一切眾生墮惡趣者，莫不皆以十不善業；是故我當自修正行，亦勸於他，令
【現代漢語翻譯】 現代漢語譯本：菩薩的言語方面，對於一切眾生沒有離間的心、沒有惱害的心，不會爲了破壞這個人而對那個人說（壞話），也不會爲了破壞那個人而對這個人說（壞話）。沒有被破壞的（關係）不會讓他（們）被破壞，已經被破壞的（關係）不會讓他（們）更加惡化。不喜歡離間，不樂於離間，不做離間的話，不說離間的話，無論是真實的還是不真實的。菩薩的本性不惡語傷人，所謂的惡語包括：惡毒的語言、粗暴的語言、使他人痛苦的語言、使他人嗔恨的語言、當面說的（壞話）、背後說的（壞話）、卑鄙惡劣的語言、庸俗低賤的語言、令人不愛聽的語言、聽了讓人不高興的語言、使人憤怒的語言、像火燒心一樣的語言、結下怨恨的語言、使人煩惱的語言、令人不喜歡的語言、令人不快樂的語言、能傷害自己和他人（關係）的語言，像這樣的語言都全部捨棄。菩薩常常說溫和的語言、柔順的語言、使人愉快的語言、令人愛聽的語言、聽了讓人高興的語言、容易進入人心的語言、文雅有禮的語言、很多人喜歡聽的語言、很多人樂意聽的語言、使人身心都感到愉悅的語言。菩薩的本性不說虛妄的語言，菩薩常常喜歡思考審慎的語言、合時宜的語言、真實的語言、有意義的語言、符合佛法的語言、順應道理的語言、巧妙調伏（煩惱）的語言、隨時衡量決定的語言。菩薩甚至在開玩笑的時候都常常思考審慎，更何況是故意說出散亂的話呢！菩薩的本性不貪婪，對於他人的財物、他人所使用的東西，不生貪心，不希望得到，也不去追求。菩薩的本性遠離嗔恨，對於一切眾生常常生起慈悲心、利益心、憐憫心、歡喜心、和睦的心、攝受的心，永遠捨棄嗔恨、怨恨、煩惱，常常思考順應（佛法）的行為，仁慈地幫助和利益（眾生）。菩薩還遠離邪見，安住在正道上，不行占卜，不接受惡戒，心中所見正直，沒有欺騙和諂媚，對於佛、法、僧生起堅定的信心。 『佛子！菩薩摩訶薩這樣守護十善業道，常常不間斷，又這樣想：『一切眾生墮入惡道，沒有不是因為十不善業的；因此我應當自己修正（十善業）的行為，也勸導他人，讓他們也修行（十善業）。』
【English Translation】 English version: In terms of speech, a Bodhisattva has no divisive mind towards all sentient beings, no harmful mind. They do not speak to one person to break another, nor do they speak to another to break this one. They do not cause those who are not broken to be broken, nor do they increase the brokenness of those who are already broken. They do not like division, do not enjoy division, do not make divisive speech, and do not speak divisive words, whether true or untrue. Their nature is not to speak harsh words, such as: poisonous words, rough words, words that cause others pain, words that cause others to be angry, words spoken in front of someone, words spoken behind someone's back, vile words, vulgar words, words that are unpleasant to hear, words that make listeners unhappy, words of anger, words that burn like fire, words that create resentment, words that cause distress, words that are unlovable, words that are unpleasant, words that can harm oneself and others. All such words are completely abandoned. Bodhisattvas always speak gentle words, soft words, pleasant words, words that are delightful to hear, words that make listeners happy, words that easily enter people's hearts, elegant and refined words, words that many people love to hear, words that many people are happy to hear, words that make body and mind joyful. Their nature is not to speak frivolous words. Bodhisattvas always like to speak thoughtful words, timely words, truthful words, meaningful words, words that accord with the Dharma, words that follow reason, words that skillfully subdue (afflictions), words that are decided after careful consideration. Even when joking, Bodhisattvas are always thoughtful, let alone intentionally uttering scattered words! Their nature is not greedy. Bodhisattvas do not have greedy thoughts towards others' possessions or what others use. They do not wish for them, nor do they seek them. Their nature is free from anger. Bodhisattvas always generate loving-kindness, beneficial thoughts, compassionate thoughts, joyful thoughts, harmonious thoughts, and receptive thoughts towards all sentient beings. They forever abandon anger, resentment, and distress. They always think of acting in accordance with (the Dharma), and they are kind and beneficial. They are also free from wrong views. Bodhisattvas abide in the right path, do not practice divination, do not take on evil precepts, their minds are upright, without deceit or flattery, and they have firm faith in the Buddha, the Dharma, and the Sangha. 『Children of the Buddha! Bodhisattva Mahasattvas thus protect the ten good karmic paths, constantly and without interruption, and they also think: 『All sentient beings who fall into evil realms do so because of the ten non-virtuous karmas; therefore, I should correct my own actions (of the ten good karmas) and also encourage others to practice (the ten good karmas).』
修正行。何以故？若自不能修行正行，令他修者，無有是處。』
「佛子！此菩薩摩訶薩復作是念：『十不善業道，是地獄、畜生、餓鬼受生因；十善業道，是人、天乃至有頂處受生因。又此上品十善業道，以智慧修習，心狹劣故，怖三界故，闕大悲故，從他聞聲而解了故，成聲聞乘。又此上品十善業道，修治清凈，不從他教，自覺悟故，大悲方便不具足故，悟解甚深因緣法故，成獨覺乘。又此上品十善業道，修治清凈，心廣無量故，具足悲愍故，方便所攝故，發生大愿故，不捨眾生故，希求諸佛大智故，凈治菩薩諸地故，凈修一切諸度故，成菩薩廣大行。又此上品十善業道，一切種清凈故，乃至證十力、四無畏故，一切佛法皆得成就。是故我今等行十善，應令一切具足清凈；如是方便，菩薩當學。』
「佛子！此菩薩摩訶薩又作是念：『十不善業道，上者地獄因，中者畜生因，下者餓鬼因。于中，殺生之罪能令眾生墮于地獄、畜生、餓鬼；若生人中，得二種果報，一者短命，二者多病。偷盜之罪亦令眾生墮三惡道；若生人中，得二種果報，一者貧窮，二者共財不得自在。邪淫之罪亦令眾生墮三惡道；若生人中，得二種果報，一者妻不貞良，二者不得隨意眷屬。妄語之罪亦令眾生墮三惡道；若生人中，得
【現代漢語翻譯】 現代漢語譯本：『為什麼呢？如果自己都不能修行正道，卻要讓別人修行，這是不可能的。』 『佛子！這位菩薩摩訶薩又這樣想：『十不善業道（指殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見），是導致眾生墮入地獄、畜生、餓鬼道的因；十善業道（指不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見），是導致眾生轉生為人、天，乃至有頂天（色界最高處）的因。而且，這上品十善業道，如果以智慧修習，但因心量狹小，畏懼三界（欲界、色界、無色界），缺少大悲心，從聽聞他人教導而理解，就會成就聲聞乘（小乘佛教）。又，這上品十善業道，如果修治清凈，不依賴他人教導，自己覺悟，但因大悲心和方便法門不完備，領悟甚深因緣法，就會成就獨覺乘（中乘佛教）。又，這上品十善業道，如果修治清凈，心量廣大無邊，具足悲憫之心，以方便法門攝持，發起大愿，不捨棄眾生，希求諸佛的廣大智慧，清凈菩薩的各個階位，清凈修習一切度（佈施、持戒、忍辱、精進、禪定、智慧），就會成就菩薩的廣大行。又，這上品十善業道，如果一切方面都清凈，乃至證得十力（如來十種智慧力）、四無畏（佛的四種無所畏懼的自信），一切佛法都能成就。因此，我現在應當平等地奉行十善，使一切都具足清凈；菩薩應當學習這樣的方便法門。』 『佛子！這位菩薩摩訶薩又這樣想：『十不善業道，上等的會導致墮入地獄，中等的會導致墮入畜生道，下等的會導致墮入餓鬼道。其中，殺生的罪業能使眾生墮入地獄、畜生、餓鬼道；如果轉生為人，會得到兩種果報，一是短命，二是多病。偷盜的罪業也會使眾生墮入三惡道；如果轉生為人，會得到兩種果報，一是貧窮，二是自己的財產不能自由支配。邪淫的罪業也會使眾生墮入三惡道；如果轉生為人，會得到兩種果報，一是妻子不貞潔，二是不能得到如意的眷屬。妄語的罪業也會使眾生墮入三惡道；如果轉生為人，會得
【English Translation】 English version: 'Why is that? If one cannot practice the right conduct oneself, how can one cause others to practice? There is no such possibility.' 'Buddha's child! This Bodhisattva Mahasattva further contemplates: 'The ten non-virtuous paths of action (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, covetousness, anger, and wrong view) are the causes for beings to be born in hell, as animals, or as hungry ghosts; the ten virtuous paths of action (abstaining from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, covetousness, anger, and wrong view) are the causes for beings to be born as humans, in the heavens, or even in the highest heaven (the peak of the Form Realm). Furthermore, these superior ten virtuous paths of action, if practiced with wisdom, but with a narrow mind, fearing the three realms (the Desire Realm, the Form Realm, and the Formless Realm), lacking great compassion, and understanding through hearing from others, will lead to the attainment of the Sravaka Vehicle (the Hinayana Buddhism). Also, these superior ten virtuous paths of action, if cultivated purely, without relying on the teachings of others, realizing enlightenment by oneself, but lacking great compassion and skillful means, and understanding the profound law of dependent origination, will lead to the attainment of the Pratyekabuddha Vehicle (the Middle Vehicle of Buddhism). Furthermore, these superior ten virtuous paths of action, if cultivated purely, with a vast and boundless mind, possessing great compassion, embracing skillful means, generating great vows, not abandoning sentient beings, aspiring to the great wisdom of all Buddhas, purifying the Bodhisattva stages, and purely cultivating all perfections (generosity, morality, patience, diligence, concentration, and wisdom), will lead to the attainment of the vast practice of a Bodhisattva. Moreover, these superior ten virtuous paths of action, if pure in all aspects, even to the point of attaining the ten powers (the ten wisdom powers of a Tathagata) and the four fearlessnesses (the four kinds of fearlessness of a Buddha), all the Buddha's teachings will be accomplished. Therefore, I should now equally practice the ten virtues, so that all may be completely pure; this is the skillful means that a Bodhisattva should learn.' 'Buddha's child! This Bodhisattva Mahasattva further contemplates: 'The ten non-virtuous paths of action, the highest lead to hell, the middle lead to the animal realm, and the lowest lead to the hungry ghost realm. Among them, the sin of killing can cause beings to fall into hell, the animal realm, or the hungry ghost realm; if reborn as a human, one will receive two kinds of retribution, one is a short life, and the other is many illnesses. The sin of stealing will also cause beings to fall into the three evil realms; if reborn as a human, one will receive two kinds of retribution, one is poverty, and the other is not having control over one's own wealth. The sin of sexual misconduct will also cause beings to fall into the three evil realms; if reborn as a human, one will receive two kinds of retribution, one is having an unchaste wife, and the other is not having the desired family members. The sin of lying will also cause beings to fall into the three evil realms; if reborn as a human, one will receive'
二種果報，一者多被誹謗，二者為他所誑。兩舌之罪亦令眾生墮三惡道；若生人中，得二種果報，一者眷屬乖離，二者親族弊惡。惡口之罪亦令眾生墮三惡道；若生人中，得二種果報，一者常聞惡聲，二者言多諍訟。綺語之罪亦令眾生墮三惡道；若生人中，得二種果報，一者言無人受，二者語不明瞭。貪慾之罪亦令眾生墮三惡道；若生人中，得二種果報，一者心不知足，二者多欲無厭。瞋恚之罪亦令眾生墮三惡道；若生人中，得二種果報，一者常被他人求其長短，二者恒被於他之所惱害。邪見之罪亦令眾生墮三惡道；若生人中，得二種果報，一者生邪見家，二者其心諂曲。』佛子！十不善業道能生此等無量無邊眾大苦聚，是故菩薩作如是念：『我當遠離十不善道，以十善道為法園苑，愛樂安住，自住其中，亦勸他人令住其中。』
「佛子！此菩薩摩訶薩復於一切眾生生利益心、安樂心、慈心、悲心、憐愍心、攝受心、守護心、自己心、師心、大師心，作是念言：『眾生可愍，墮于邪見、惡慧、惡欲、惡道稠林。我應令彼住于正見，行真實道。』又作是念：『一切眾生分別彼我，互相破壞，斗諍瞋恨，熾然不息。我當令彼住于無上大慈之中。』又作是念：『一切眾生貪取無厭，唯求財利，邪命自活。我當令彼住于
【現代漢語翻譯】 現代漢語譯本 妄語的果報有兩種：一是常常被人誹謗，二是常常被他人欺騙。兩舌的罪過也會使眾生墮入三惡道；如果生在人道中，會得到兩種果報：一是眷屬之間不和睦，二是親族之間關係惡劣。惡語的罪過也會使眾生墮入三惡道；如果生在人道中，會得到兩種果報：一是常常聽到惡劣的聲音，二是說話時常常引起爭訟。綺語的罪過也會使眾生墮入三惡道；如果生在人道中，會得到兩種果報：一是說的話沒有人聽，二是說話不清楚。貪慾的罪過也會使眾生墮入三惡道；如果生在人道中，會得到兩種果報：一是內心不知滿足，二是慾望多而沒有厭足的時候。嗔恚的罪過也會使眾生墮入三惡道；如果生在人道中，會得到兩種果報：一是常常被他人挑剔毛病，二是常常被他人惱害。邪見的罪過也會使眾生墮入三惡道；如果生在人道中，會得到兩種果報：一是出生在持有邪見的家庭，二是內心奸詐諂媚。』佛子！這十種不善業道能夠產生如此無量無邊的巨大苦難，因此菩薩應當這樣想：『我應當遠離這十種不善道，以十善道作為法園，喜愛並安住其中，自己安住其中，也勸導他人安住其中。』 『佛子！這位菩薩摩訶薩又對一切眾生生起利益之心、安樂之心、慈悲之心、憐憫之心、攝受之心、守護之心、自己之心、師長之心、大師之心，這樣想道：『眾生可憐，墮入邪見、惡慧、惡欲、惡道的稠林之中。我應當讓他們安住于正見，行真實之道。』又這樣想道：『一切眾生分別你我，互相破壞，爭鬥嗔恨，熾盛不息。我應當讓他們安住于無上的大慈之中。』又這樣想道：『一切眾生貪得無厭，只求財利，用不正當的手段謀生。我應當讓他們安住于
【English Translation】 English version The retribution for false speech is twofold: one is often being slandered, and the other is often being deceived by others. The sin of double-tongued speech also causes sentient beings to fall into the three evil realms; if born among humans, one receives two kinds of retribution: one is that family members are not harmonious, and the other is that relatives are wicked. The sin of harsh speech also causes sentient beings to fall into the three evil realms; if born among humans, one receives two kinds of retribution: one is often hearing harsh sounds, and the other is that speech often leads to disputes. The sin of frivolous speech also causes sentient beings to fall into the three evil realms; if born among humans, one receives two kinds of retribution: one is that one's words are not heeded, and the other is that one's speech is unclear. The sin of greed also causes sentient beings to fall into the three evil realms; if born among humans, one receives two kinds of retribution: one is that the mind is never satisfied, and the other is that desires are many and never satiated. The sin of anger also causes sentient beings to fall into the three evil realms; if born among humans, one receives two kinds of retribution: one is often being criticized by others, and the other is constantly being harmed by others. The sin of wrong views also causes sentient beings to fall into the three evil realms; if born among humans, one receives two kinds of retribution: one is being born into a family with wrong views, and the other is that one's mind is deceitful and flattering.』 Disciple of the Buddha! These ten non-virtuous paths of action can produce such immeasurable and boundless great sufferings, therefore, a Bodhisattva should think thus: 『I should stay away from these ten non-virtuous paths, and take the ten virtuous paths as a Dharma garden, loving and dwelling within it, dwelling within it myself, and also encouraging others to dwell within it.』 『Disciple of the Buddha! This Bodhisattva Mahasattva also generates a mind of benefit, a mind of peace, a mind of loving-kindness, a mind of compassion, a mind of pity, a mind of acceptance, a mind of protection, a mind of self, a mind of a teacher, and a mind of a great teacher towards all sentient beings, thinking thus: 『Sentient beings are pitiable, falling into the thicket of wrong views, evil wisdom, evil desires, and evil paths. I should cause them to dwell in right views and walk the path of truth.』 And thinking thus: 『All sentient beings distinguish between self and others, destroying each other, fighting and hating, blazing without ceasing. I should cause them to dwell in supreme great loving-kindness.』 And thinking thus: 『All sentient beings are insatiably greedy, seeking only wealth and profit, and making a living through improper means. I should cause them to dwell in
清凈身、語、意業正命法中。』又作是念：『一切眾生常隨三毒，種種煩惱因之熾然，不解志求出要方便。我當令彼除滅一切煩惱大火，安置清涼涅槃之處。』又作是念：『一切眾生為愚癡重闇，妄見厚膜之所覆故，入陰翳稠林，失智慧光明，行曠野險道，起諸惡見。我當令彼得無障礙清凈智眼，知一切法如實相，不隨他教。』又作是念：『一切眾生在於生死險道之中，將墮地獄、畜生、餓鬼，入惡見網中，為愚癡稠林所迷，隨逐邪道，行顛倒行。譬如盲人無有導師，非出要道謂為出要，入魔境界，惡賊所攝，隨順魔心，遠離佛意。我當拔出如是險難，令住無畏一切智城。』又作是念：『一切眾生為大瀑水波浪所沒，入欲流、有流、無明流、見流，生死洄澓，愛河漂轉，湍馳奔激，不暇觀察；為欲覺、恚覺、害覺隨逐不捨，身見羅剎于中執取，將其永入愛慾稠林；于所貪愛深生染著，住我慢原阜，安六處聚落；無善救者，無能度者。我當於彼起大悲心，以諸善根而為救濟，令無災患，離染寂靜，住於一切智慧寶洲。』又作是念：『一切眾生處世牢獄，多諸苦惱，常懷愛憎，自生憂怖，貪慾重械之所繫縛，無明稠林以為覆障，於三界內莫能自出。我當令彼永離三有，住無障礙大涅槃中。』又作是念：『一切眾生執著於我
【現代漢語翻譯】 現代漢語譯本：在清凈的身、語、意業和正命的修行中，又這樣想：『一切眾生常常被貪、嗔、癡三毒所困擾，各種煩惱因此而熾盛，不明白尋求脫離苦難的方便。我應當使他們滅除一切煩惱的大火，安置在清涼的涅槃之地。』又這樣想：『一切眾生被愚癡的重重黑暗所籠罩，被虛妄的見解厚膜所覆蓋，進入陰暗茂密的森林，失去了智慧的光明，行走在曠野的險道上，產生各種錯誤的見解。我應當使他們獲得無障礙的清凈智慧之眼，瞭解一切法的真實相，不隨從他人的教導。』又這樣想：『一切眾生處在生死的險道之中，將要墮入地獄、畜生、餓鬼道，進入邪見的羅網中，被愚癡的茂密森林所迷惑，追隨邪道，行顛倒的行為。譬如盲人沒有嚮導，把不是解脫之道當作解脫之道，進入魔的境界，被惡賊所控制，順從魔的心意，遠離佛的教誨。我應當把他們從這樣的險難中拔出來，讓他們安住在無畏的一切智之城。』又這樣想：『一切眾生被巨大的瀑布波浪所淹沒，進入欲流、有流、無明流、見流，在生死輪迴中旋轉，在愛河中漂流，湍急奔騰，沒有時間觀察；被慾念、嗔念、害念所追逐不捨，身見羅剎在其中執取他們，將他們永遠帶入愛慾的茂密森林；對所貪愛的事物深深地產生染著，住在驕慢的山丘上，安居在六根的聚落中；沒有好的救助者，沒有能度脫他們的人。我應當對他們生起大悲心，用各種善根來救濟他們，使他們沒有災禍，遠離污染，寂靜安寧，安住在一切智慧的寶洲。』又這樣想：『一切眾生處在世間的牢獄中，有很多苦惱，常常懷有愛憎，自己產生憂愁和恐懼，被貪慾的沉重枷鎖所束縛，被無明的茂密森林所覆蓋，在三界之內不能自己解脫。我應當使他們永遠脫離三有，安住在無障礙的大涅槃中。』又這樣想：『一切眾生執著於我』 現代漢語譯本：在清凈的身、語、意業和正命的修行中，又這樣想：『一切眾生常常被貪、嗔、癡三毒所困擾，各種煩惱因此而熾盛，不明白尋求脫離苦難的方便。我應當使他們滅除一切煩惱的大火，安置在清涼的涅槃之地。』又這樣想：『一切眾生被愚癡的重重黑暗所籠罩，被虛妄的見解厚膜所覆蓋，進入陰暗茂密的森林，失去了智慧的光明，行走在曠野的險道上，產生各種錯誤的見解。我應當使他們獲得無障礙的清凈智慧之眼，瞭解一切法的真實相，不隨從他人的教導。』又這樣想：『一切眾生處在生死的險道之中，將要墮入地獄、畜生、餓鬼道，進入邪見的羅網中，被愚癡的茂密森林所迷惑，追隨邪道，行顛倒的行為。譬如盲人沒有嚮導，把不是解脫之道當作解脫之道，進入魔的境界，被惡賊所控制，順從魔的心意，遠離佛的教誨。我應當把他們從這樣的險難中拔出來，讓他們安住在無畏的一切智之城。』又這樣想：『一切眾生被巨大的瀑布波浪所淹沒，進入欲流、有流、無明流、見流，在生死輪迴中旋轉，在愛河中漂流，湍急奔騰，沒有時間觀察；被慾念、嗔念、害念所追逐不捨，身見羅剎在其中執取他們，將他們永遠帶入愛慾的茂密森林；對所貪愛的事物深深地產生染著，住在驕慢的山丘上，安居在六根的聚落中；沒有好的救助者，沒有能度脫他們的人。我應當對他們生起大悲心，用各種善根來救濟他們，使他們沒有災禍，遠離污染，寂靜安寧，安住在一切智慧的寶洲。』又這樣想：『一切眾生處在世間的牢獄中，有很多苦惱，常常懷有愛憎，自己產生憂愁和恐懼，被貪慾的沉重枷鎖所束縛，被無明的茂密森林所覆蓋，在三界之內不能自己解脫。我應當使他們永遠脫離三有，安住在無障礙的大涅槃中。』又這樣想：『一切眾生執著於我』
【English Translation】 English version: In the practice of pure body, speech, and mind karma, and right livelihood, he further contemplates: 『All sentient beings are constantly afflicted by the three poisons (greed, hatred, and delusion), and various afflictions blaze because of them. They do not understand how to seek the means of liberation. I shall cause them to extinguish the great fire of all afflictions and place them in the cool abode of Nirvana.』 He further contemplates: 『All sentient beings are shrouded in the heavy darkness of ignorance, covered by the thick membrane of false views. They enter the dense forest of shadows, lose the light of wisdom, walk on the perilous paths of the wilderness, and give rise to various evil views. I shall cause them to obtain the unobstructed, pure eye of wisdom, to know the true nature of all dharmas, and not follow the teachings of others.』 He further contemplates: 『All sentient beings are in the perilous path of birth and death, about to fall into hell, the animal realm, and the realm of hungry ghosts. They enter the net of evil views, are deluded by the dense forest of ignorance, follow evil paths, and engage in inverted practices. Like a blind person without a guide, they mistake the path that is not liberation for the path of liberation, enter the realm of demons, are controlled by evil thieves, follow the mind of demons, and distance themselves from the Buddha's teachings. I shall pull them out of such dangers and cause them to dwell in the fearless city of all-knowing wisdom.』 He further contemplates: 『All sentient beings are submerged by the waves of great torrents, entering the streams of desire, existence, ignorance, and views. They revolve in the cycle of birth and death, drift in the river of love, rushing and surging, without time to observe. They are relentlessly pursued by thoughts of desire, anger, and harm. The Rakshasa of self-view seizes them, leading them forever into the dense forest of desire. They become deeply attached to what they crave, dwell on the hill of pride, and settle in the villages of the six senses. There is no good savior, no one who can deliver them. I shall generate great compassion for them, use all good roots to rescue them, so that they have no calamities, are free from defilement, are peaceful and tranquil, and dwell on the treasure island of all wisdom.』 He further contemplates: 『All sentient beings are in the prison of the world, with many sufferings, constantly harboring love and hatred, generating their own worries and fears, bound by the heavy shackles of greed, covered by the dense forest of ignorance, unable to free themselves within the three realms. I shall cause them to forever leave the three existences and dwell in the unobstructed great Nirvana.』 He further contemplates: 『All sentient beings are attached to the idea of self』 English version: In the practice of pure body, speech, and mind karma, and right livelihood, he further contemplates: 『All sentient beings are constantly afflicted by the three poisons (greed, hatred, and delusion), and various afflictions blaze because of them. They do not understand how to seek the means of liberation. I shall cause them to extinguish the great fire of all afflictions and place them in the cool abode of Nirvana.』 He further contemplates: 『All sentient beings are shrouded in the heavy darkness of ignorance, covered by the thick membrane of false views. They enter the dense forest of shadows, lose the light of wisdom, walk on the perilous paths of the wilderness, and give rise to various evil views. I shall cause them to obtain the unobstructed, pure eye of wisdom, to know the true nature of all dharmas, and not follow the teachings of others.』 He further contemplates: 『All sentient beings are in the perilous path of birth and death, about to fall into hell, the animal realm, and the realm of hungry ghosts. They enter the net of evil views, are deluded by the dense forest of ignorance, follow evil paths, and engage in inverted practices. Like a blind person without a guide, they mistake the path that is not liberation for the path of liberation, enter the realm of demons, are controlled by evil thieves, follow the mind of demons, and distance themselves from the Buddha's teachings. I shall pull them out of such dangers and cause them to dwell in the fearless city of all-knowing wisdom.』 He further contemplates: 『All sentient beings are submerged by the waves of great torrents, entering the streams of desire, existence, ignorance, and views. They revolve in the cycle of birth and death, drift in the river of love, rushing and surging, without time to observe. They are relentlessly pursued by thoughts of desire, anger, and harm. The Rakshasa of self-view seizes them, leading them forever into the dense forest of desire. They become deeply attached to what they crave, dwell on the hill of pride, and settle in the villages of the six senses. There is no good savior, no one who can deliver them. I shall generate great compassion for them, use all good roots to rescue them, so that they have no calamities, are free from defilement, are peaceful and tranquil, and dwell on the treasure island of all wisdom.』 He further contemplates: 『All sentient beings are in the prison of the world, with many sufferings, constantly harboring love and hatred, generating their own worries and fears, bound by the heavy shackles of greed, covered by the dense forest of ignorance, unable to free themselves within the three realms. I shall cause them to forever leave the three existences and dwell in the unobstructed great Nirvana.』 He further contemplates: 『All sentient beings are attached to the idea of self』
，于諸蘊窟宅不求出離，依六處空聚，起四顛倒行，為四大毒蛇之所侵惱，五蘊怨賊之所殺害，受無量苦。我當令彼住于最勝無所著處，所謂：滅一切障礙無上涅槃。』又作是念：『一切眾生其心狹劣，不行最上一切智道，雖欲出離，但樂聲聞、辟支佛乘。我當令住廣大佛法、廣大智慧。』佛子！菩薩如是護持于戒，善能增長慈悲之心。
「佛子！菩薩住此離垢地，以願力故，得見多佛。所謂：見多百佛、多千佛、多百千佛、多億佛、多百億佛、多千億佛、多百千億佛，如是乃至見多百千億那由他佛。于諸佛所，以廣大心、深心，恭敬尊重，承事供養，衣服、飲食、臥具、醫藥，一切資生悉以奉施，亦以供養一切眾僧，以此善根迴向阿耨多羅三藐三菩提。于諸佛所，以尊重心，復更受行十善道法，隨其所受，乃至菩提，終不忘失。是菩薩于無量百千億那由他劫，遠離慳嫉破戒垢故，佈施、持戒清凈滿足。譬如真金置礬石中，如法煉已，離一切垢，轉復明凈。菩薩住此離垢地，亦復如是，于無量百千億那由他劫，遠離慳嫉破戒垢故，佈施、持戒清凈滿足。佛子！此菩薩，四攝法中，愛語偏多；十波羅蜜中，持戒偏多；余非不行，但隨力隨分。
「佛子！是名：略說菩薩摩訶薩第二離垢地。菩薩住此地，多作
【現代漢語翻譯】 現代漢語譯本：他們不尋求從諸蘊（skandha，構成存在的五種要素：色、受、想、行、識）的窟宅中解脫，依賴於六處（ayatana，感官和意識的六個來源：眼、耳、鼻、舌、身、意）的空聚，生起四種顛倒的行（viparyasa，對無常、苦、無我、不凈的錯誤認知），被四大毒蛇（地、水、火、風）所侵擾，被五蘊（skandha）怨賊所殺害，遭受無量的痛苦。我應當讓他們安住于最殊勝的無所執著之處，那就是：滅除一切障礙的無上涅槃（nirvana）。』他又這樣想：『一切眾生的心胸狹隘，不修行最上的一切智道，雖然想要解脫，卻只樂於聲聞乘（sravakayana，通過聽聞佛法而證悟的修行方式）、辟支佛乘（pratyekabuddhayana，獨自證悟的修行方式）。我應當讓他們安住于廣大的佛法、廣大的智慧。』佛子！菩薩像這樣護持戒律，善於增長慈悲之心。 佛子！菩薩安住于這個離垢地（vimala-bhumi，菩薩十地中的第二地），因為願力的緣故，能夠見到許多佛。所謂：見到多百佛、多千佛、多百千佛、多億佛、多百億佛、多千億佛、多百千億佛，像這樣乃至見到多百千億那由他（nayuta，數量單位）佛。在諸佛那裡，以廣大的心、深切的心，恭敬尊重，承事供養，衣服、飲食、臥具、醫藥，一切生活所需都奉獻佈施，也用來供養一切僧眾，以此善根迴向阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。在諸佛那裡，以尊重的心，再次受持修行十善道法，隨著所受持的，乃至菩提（bodhi，覺悟），終不忘失。這位菩薩在無量百千億那由他劫中，遠離慳吝、嫉妒、破戒的污垢，佈施、持戒清凈圓滿。譬如真金放在礬石中，如法煉製后，去除一切污垢，變得更加明亮純凈。菩薩安住于這個離垢地，也是這樣，在無量百千億那由他劫中，遠離慳吝、嫉妒、破戒的污垢，佈施、持戒清凈圓滿。佛子！這位菩薩，在四攝法（samgraha-vastuni，佈施、愛語、利行、同事）中，愛語偏多；在十波羅蜜（paramita，佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）中，持戒偏多；其餘的並非不修行，只是隨自己的能力和份量而行。 佛子！這名為：簡略地說菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）的第二離垢地。菩薩安住在這個地，多作
【English Translation】 English version: They do not seek liberation from the dwelling of the skandhas (the five aggregates of existence: form, feeling, perception, mental formations, and consciousness), relying on the empty gathering of the six ayatanas (the six sources of sense and consciousness: eye, ear, nose, tongue, body, and mind), they give rise to the four inverted views (viparyasa, mistaken perceptions of impermanence, suffering, non-self, and impurity), are afflicted by the four great poisonous snakes (earth, water, fire, and wind), are killed by the five skandha-thieves, and suffer immeasurable pain. I shall cause them to dwell in the most excellent place of non-attachment, which is: the unsurpassed nirvana (nirvana) that extinguishes all obstacles.』 He also thinks: 『All sentient beings are narrow-minded, do not practice the supreme path of omniscience, and although they desire liberation, they only delight in the sravakayana (the vehicle of disciples who attain enlightenment through hearing the Dharma) and pratyekabuddhayana (the vehicle of solitary realizers who attain enlightenment on their own). I shall cause them to dwell in the vast Dharma and vast wisdom.』 Sons of the Buddha! The Bodhisattva, in this way, upholds the precepts and is skilled in increasing the heart of compassion. Sons of the Buddha! The Bodhisattva, dwelling in this Vimala-bhumi (the second of the ten Bodhisattva grounds, the 'Immaculate Ground'), by the power of his vows, is able to see many Buddhas. That is to say: he sees many hundreds of Buddhas, many thousands of Buddhas, many hundreds of thousands of Buddhas, many millions of Buddhas, many hundreds of millions of Buddhas, many thousands of millions of Buddhas, many hundreds of thousands of millions of Buddhas, and so on, until he sees many hundreds of thousands of millions of nayutas (a unit of large number) of Buddhas. In the presence of these Buddhas, with a vast mind and a profound heart, he respectfully honors, serves, and makes offerings of clothing, food, bedding, medicine, and all necessities of life, and also makes offerings to all the Sangha (the monastic community), dedicating these roots of goodness to anuttara-samyak-sambodhi (unexcelled perfect enlightenment). In the presence of these Buddhas, with a respectful heart, he again receives and practices the ten paths of wholesome action, and according to what he has received, until bodhi (enlightenment), he will never forget it. This Bodhisattva, in immeasurable hundreds of thousands of millions of nayutas of kalpas (eons), having abandoned the defilements of stinginess, jealousy, and breaking the precepts, is perfect and complete in giving and upholding the precepts. Just as pure gold, when placed in alum and refined according to the proper method, is freed from all impurities and becomes even brighter and purer, so too is the Bodhisattva dwelling in this Vimala-bhumi. In immeasurable hundreds of thousands of millions of nayutas of kalpas, having abandoned the defilements of stinginess, jealousy, and breaking the precepts, he is perfect and complete in giving and upholding the precepts. Sons of the Buddha! This Bodhisattva, among the four samgraha-vastuni (the four means of attracting others: giving, kind speech, beneficial action, and consistency), is especially abundant in kind speech; among the ten paramitas (perfections: giving, morality, patience, effort, meditation, wisdom, skillful means, vows, power, and knowledge), he is especially abundant in upholding the precepts; he does not fail to practice the others, but does so according to his ability and capacity. Sons of the Buddha! This is called: a brief explanation of the second Vimala-bhumi of the Bodhisattva-mahasattva (great Bodhisattva). The Bodhisattva dwelling in this ground, mostly engages in
轉輪聖王，為大法主，具足七寶，有自在力，能除一切眾生慳貪破戒垢，以善方便令其安住十善道中；為大施主，周給無盡。佈施、愛語、利行、同事——如是一切諸所作業，皆不離唸佛，不離念法，不離念僧，乃至不離念具足一切種、一切智智。又作是念：『我當於一切眾生中為首、為勝、為殊勝、為妙、為微妙、為上、為無上，乃至為一切智智依止者。』是菩薩若欲舍家于佛法中勤行精進，便能捨家、妻子、五欲。既出家已，勤行精進，於一念頃，得千三昧，得見千佛，知千佛神力，能動千世界，乃至能示現千身，於一一身能示現千菩薩以為眷屬；若以菩薩殊勝願力自在示現，過於是數，百劫、千劫乃至百千億那由他劫不能數知。」
爾時，金剛藏菩薩欲重宣其義而說頌曰：
「質直柔軟及堪能， 調伏寂靜與純善， 速出生死廣大意， 以此十心入二地。 住此成就戒功德， 遠離殺生不惱害， 亦離偷盜及邪淫， 妄惡乖離無義語。 不貪財物常慈愍， 正道直心無諂偽， 離險舍慢極調柔， 依教而行不放逸。 地獄畜生受眾苦， 餓鬼燒然出猛焰， 一切皆由罪所致， 我當離彼住實法。 人中隨意得受生， 乃至頂天禪定樂， 獨覺聲聞佛乘道， 皆
【現代漢語翻譯】 現代漢語譯本：轉輪聖王（Cakravartin，擁有統治世界的理想君主），作為偉大的法主，具備七寶（七種珍寶），擁有自在的力量，能夠消除一切眾生的慳吝、破戒的污垢，用善巧方便使他們安住於十善道中；作為偉大的施主，賙濟無盡。佈施、愛語、利行、同事——像這樣一切所作的善行，都不離唸佛（Buddha，覺悟者），不離念法（Dharma，佛法），不離念僧（Sangha，僧團），乃至不離念具足一切種、一切智智（Sarvākārajñāna，對一切事物和一切智慧的完全理解）。又這樣想：『我應當在一切眾生中成為首領、成為殊勝、成為最殊勝、成為妙、成為微妙、成為上、成為無上，乃至成為一切智智的依止者。』這位菩薩如果想要捨棄家庭，在佛法中勤奮修行，便能捨棄家庭、妻子、五欲（色、聲、香、味、觸）。既然出家了，勤奮修行，在一念之間，就能獲得千種三昧（Samadhi，禪定），得見千佛，知道千佛的神力，能夠震動千個世界，乃至能夠示現千個身體，在每一個身體中能夠示現千個菩薩作為眷屬；如果以菩薩殊勝的願力自在示現，超過這個數量，百劫、千劫乃至百千億那由他劫（Nayuta，極大的數字單位）也無法數清。 當時，金剛藏菩薩（Vajragarbha，一位菩薩的名字）想要再次宣說這個道理，就說了偈頌： 『正直、柔軟、以及堪能，調伏、寂靜與純善，迅速出生死、廣大的意願，用這十種心進入二地（菩薩修行階位）。安住於此成就戒的功德，遠離殺生，不惱害眾生，也遠離偷盜和邪淫，虛妄、邪惡、乖離、無意義的語言。不貪財物，常常慈悲憐憫，正道直心，沒有諂媚虛偽，遠離危險，捨棄傲慢，極其調柔，依教奉行，不放逸。地獄、畜生遭受種種痛苦，餓鬼燃燒著猛烈的火焰，一切都是由罪業所導致，我應當遠離它們，安住于真實的佛法。在人道中隨意得到受生，乃至到達頂天的禪定之樂，獨覺（Pratyekabuddha，獨自覺悟者）、聲聞（Śrāvaka，聽聞佛法而修行者）、佛乘之道，都由此而生。』
【English Translation】 English version: The Cakravartin (ideal universal ruler), as a great Dharma lord, possesses the seven treasures, has the power of self-mastery, and can remove the stinginess and the defilement of breaking precepts from all sentient beings, skillfully leading them to abide in the ten paths of virtue; as a great benefactor, he provides endlessly. Giving, kind speech, beneficial action, and cooperation—all such actions are inseparable from mindfulness of the Buddha (the Awakened One), inseparable from mindfulness of the Dharma (the teachings), inseparable from mindfulness of the Sangha (the monastic community), and even inseparable from mindfulness of the complete understanding of all aspects and all wisdom (Sarvākārajñāna). He also thinks: 『I shall be the leader among all sentient beings, the superior, the most superior, the wonderful, the most wonderful, the highest, the unsurpassed, and even the one upon whom all wisdom relies.』 If this Bodhisattva wishes to leave home and diligently practice in the Buddha's teachings, he can leave his home, wife, and the five desires (form, sound, smell, taste, and touch). Having left home, he diligently practices, and in a single moment, he can attain a thousand Samadhis (meditative states), see a thousand Buddhas, know the divine power of a thousand Buddhas, be able to shake a thousand worlds, and even be able to manifest a thousand bodies, and in each body, he can manifest a thousand Bodhisattvas as his retinue; if he manifests freely with the Bodhisattva's superior vows, the number exceeds this, and hundreds of kalpas, thousands of kalpas, or even hundreds of billions of nayutas (a large number unit) cannot count it. At that time, the Bodhisattva Vajragarbha (a Bodhisattva's name), wishing to reiterate the meaning, spoke the following verses: 『Uprightness, gentleness, and capability, taming, tranquility, and pure goodness, quickly arising from birth and death, a vast intention, with these ten minds, one enters the second stage (of Bodhisattva practice). Abiding in this, one achieves the merit of precepts, refraining from killing, not harming sentient beings, also refraining from stealing and sexual misconduct, false, evil, discordant, and meaningless speech. Not greedy for wealth, always compassionate and merciful, the right path, an upright mind, without flattery or deceit, avoiding danger, abandoning arrogance, extremely gentle, following the teachings, not being negligent. Hell, animals suffer all kinds of pain, hungry ghosts burn with fierce flames, all are caused by sins, I should stay away from them and abide in the true Dharma. In the human realm, one can be born at will, even reaching the bliss of meditation at the peak of heaven, Pratyekabuddhas (solitary realizers), Śrāvakas (disciples who hear the teachings), and the path of the Buddha vehicle, all arise from this.』
因十善而成就。 如是思惟不放逸， 自持凈戒教他護， 復見群生受眾苦， 轉更增益大悲心。 凡愚邪智不正解， 常懷忿恨多諍訟， 貪求境界無足期， 我應令彼除三毒。 愚癡大暗所纏覆， 入大險道邪見網， 生死籠檻怨所拘， 我應令彼摧魔賊。 四流漂盪心沒溺， 三界焚如苦無量， 計蘊為宅我在中， 為欲度彼勤行道。 設求出離心下劣， 舍于最上佛智慧， 我欲令彼住大乘， 發勤精進無厭足。 菩薩住此集功德， 見無量佛咸供養， 億劫修治善更明， 如以好藥煉真金。 佛子住此作輪王， 普化眾生行十善， 所有善法皆修習， 為成十力救於世。 欲舍王位及財寶， 即棄居家依佛教， 勇猛精勤一念中， 獲千三昧見千佛。 所有種種神通力， 此地菩薩皆能現， 願力所作復過此， 無量自在度群生。 一切世間利益者， 所修菩薩最勝行， 如是第二地功德， 為諸佛子已開演。」
第三地
佛子得聞此地行， 菩薩境界難思議， 靡不恭敬心歡喜， 散華空中為供養， 贊言：「善哉大山王， 慈心愍念諸眾生， 善說智者律儀法， 第二地中之行相。
【現代漢語翻譯】 現代漢語譯本 因修持十善業道而成就。 如此思惟，不懈怠放逸，自己持守清凈戒律，也教導他人守護戒律。 又看到眾生遭受各種痛苦，更加增長大悲心。 凡夫愚昧，邪知邪見，不能正確理解真理，常常懷有忿恨，多起爭訟。 貪求外在境界，永無滿足之時，我應當使他們去除貪、嗔、癡三毒。 被愚癡的黑暗所纏繞覆蓋，進入充滿危險的道路，陷入邪見的羅網。 被生死輪迴的牢籠所束縛，被怨恨所拘禁，我應當使他們摧毀魔賊。 被四種煩惱的洪流所漂盪，心沉溺其中，三界如火燃燒，痛苦無量。 執著於五蘊（色、受、想、行、識）為家宅，認為『我』在其中，爲了度脫他們，我應當勤奮修行。 即使有人尋求出離，但心志下劣，捨棄最上乘的佛陀智慧。 我想要讓他們安住于大乘佛法，發起勤奮精進之心，永不滿足。 菩薩安住於此地，積累功德，見到無量諸佛，都恭敬供養。 經歷億劫修治善行，更加光明，如同用好藥來煉製真金。 佛子安住於此地，可以成為轉輪聖王，普遍教化眾生奉行十善。 所有善法都修習，爲了成就佛的十力（如實知是處非處力、知三世業報力等），救度世間。 想要捨棄王位和財寶，就立即捨棄居家生活，依隨佛陀的教誨。 勇猛精進，在一念之間，就能獲得千種三昧（禪定），見到千尊佛。 所有種種神通力量，此地的菩薩都能顯現。 憑藉願力所作的功德，又超過這些，以無量的自在來度脫眾生。 一切世間的利益，都是所修菩薩最殊勝的行持。 這就是第二地（離垢地）的功德，已經為諸佛子開演說明。
第三地
佛子聽聞此地的修行，菩薩的境界難以思議。 沒有不恭敬歡喜的，在空中散花作為供養。 讚歎說：『善哉，大山王（指說法者），以慈悲心憐憫眾生。 善於宣說智者的律儀法，以及第二地中的修行相貌。
【English Translation】 English version Accomplished through the ten wholesome actions. Thus contemplating without negligence, upholding pure precepts oneself and teaching others to protect them. And seeing sentient beings suffering various pains, further increasing great compassion. Ordinary fools with wrong knowledge and incorrect understanding, constantly harbor resentment and engage in much strife. Greedy for external realms, never finding satisfaction, I should cause them to eliminate the three poisons (greed, hatred, and delusion). Enveloped and covered by the great darkness of ignorance, entering dangerous paths, trapped in the net of wrong views. Bound by the cage of birth and death, restrained by resentment, I should cause them to destroy the thieves of Mara (demon). Drifting in the four currents (of desire, becoming, views, and ignorance), the mind drowning, the three realms burning like fire, suffering immeasurable. Clinging to the aggregates (form, feeling, perception, mental formations, and consciousness) as a dwelling, thinking 『I』 am within, to liberate them, I should diligently practice the path. Even if some seek liberation but have inferior minds, abandoning the supreme wisdom of the Buddha. I wish to establish them in the Mahayana (Great Vehicle), arousing diligent effort without satiety. Bodhisattvas abiding in this stage accumulate merit, seeing countless Buddhas, all reverently making offerings. Having cultivated good deeds for eons, they become even brighter, like refining pure gold with good medicine. Buddha's children abiding in this stage can become a wheel-turning king, universally teaching sentient beings to practice the ten wholesome actions. All good dharmas are cultivated, to achieve the ten powers of the Buddha (such as the power of knowing what is possible and impossible, the power of knowing the karmic consequences of the three times), to save the world. Wishing to abandon the throne and treasures, they immediately renounce household life, following the Buddha's teachings. With courageous diligence, in a single moment, they can attain a thousand samadhis (meditative absorptions) and see a thousand Buddhas. All kinds of supernatural powers, Bodhisattvas of this stage can manifest. The merits made by the power of vows surpass even these, liberating sentient beings with immeasurable freedom. All the benefits of the world are the most excellent practices of the Bodhisattva. Such are the merits of the second stage (the stainless stage), which have been explained for all Buddha's children.
The Third Stage
When Buddha's children hear of the practices of this stage, the realm of the Bodhisattva is inconceivable. There is none who does not respectfully rejoice, scattering flowers in the air as offerings. They praise, saying: 『Excellent, Great Mountain King (referring to the speaker), with a compassionate heart, you pity all sentient beings. You skillfully expound the precepts of the wise, and the characteristics of practice in the second stage.』
是諸菩薩微妙行， 真實無異無差別， 為欲利益諸群生， 如是演說最清凈。 一切人天供養者， 愿為演說第三地， 與法相應諸智業， 如其境界希具闡！ 大仙所有施戒法， 忍辱精進禪智慧， 及以方便慈悲道， 佛清凈行愿皆說！」 時，解脫月復請言： 「無畏大士金剛藏， 愿說趣入第三地， 柔和心者諸功德！」
爾時，金剛藏菩薩告解脫月菩薩言：
「佛子！菩薩摩訶薩已凈第二地，欲入第三地，當起十種深心。何等為十？所謂：清凈心、安住心、厭舍心、離貪心、不退心、堅固心、明盛心、勇猛心、廣心、大心。菩薩以是十心，得入第三地。
「佛子！菩薩摩訶薩住第三地已，觀一切有為法如實相。所謂：無常、苦、不凈、不安隱，敗壞、不久住，剎那生滅，非從前際生，非向後際去，非於現在住。又觀此法無救、無依，與憂、與悲，苦惱同住，愛憎所繫，愁戚轉多，無有停積，貪、恚、癡火熾然不息，眾患所纏，日夜增長，如幻不實。見如是已，於一切有為倍增厭離，趣佛智慧，見佛智慧不可思議、無等無量、難得無雜、無惱無憂，至無畏城，不復退還，能救無量苦難眾生。菩薩如是見如來智慧無量利益，見一切有為無量過患，則於一切
【現代漢語翻譯】 現代漢語譯本 這些是菩薩們微妙的修行，真實不虛，沒有差別。 爲了利益一切眾生，如此宣說最清凈的法。 一切人天所供養的（佛陀），愿為我們演說第三地（發光地）， 以及與法相應的智慧事業，如實地闡述其境界！ 大仙（佛陀）所有的佈施、持戒之法，忍辱、精進、禪定、智慧， 以及方便、慈悲之道，佛陀清凈的修行，愿都為我們宣說！' 這時，解脫月菩薩再次請求說：'無畏的大士金剛藏（菩薩名）， 愿您宣說趣入第三地（發光地），柔和心者的種種功德！'
這時，金剛藏菩薩告訴解脫月菩薩說：
'佛子！菩薩摩訶薩已經清凈了第二地（離垢地），想要進入第三地（發光地），應當生起十種深心。哪十種呢？就是：清凈心、安住心、厭舍心、離貪心、不退心、堅固心、明盛心、勇猛心、廣心、大心。菩薩憑藉這十種心，得以進入第三地（發光地）。'
'佛子！菩薩摩訶薩安住于第三地（發光地）后，如實觀察一切有為法（因緣和合而生的事物）的真實相。所謂：無常、苦、不凈、不安穩，敗壞、不能久住，剎那生滅，不是從過去生起，也不是向未來而去，也不是在現在停留。又觀察這些法沒有救護、沒有依靠，與憂愁、悲傷、苦惱同住，被愛憎所束縛，愁苦轉增，沒有停息，貪、嗔、癡的火焰熾盛不息，被各種患難所纏繞，日夜增長，如幻不實。見到這些后，對於一切有為法更加厭離，趨向佛陀的智慧，見到佛陀的智慧不可思議、無等無量、難以獲得、沒有雜染、沒有煩惱憂愁，到達無畏的城池，不再退轉，能夠救度無量受苦受難的眾生。菩薩如此見到如來智慧的無量利益，見到一切有為法的無量過患，就會對一切有為法更加厭離。'
【English Translation】 English version These are the subtle practices of the Bodhisattvas, true, without difference or distinction. For the benefit of all sentient beings, thus is proclaimed the most pure Dharma. May the one who is worshipped by all humans and devas (Buddha), explain the third Bhumi (Illuminating Ground), And the wise actions that correspond to the Dharma, expound its realm as it is! All the practices of giving, morality, patience, diligence, meditation, and wisdom of the Great Sage (Buddha), As well as the paths of skillful means and compassion, may the pure practices of the Buddha all be explained!' Then, Bodhisattva Liberation Moon requested again, 'Fearless Great Being, Vajragarbha (Bodhisattva name), May you explain the entry into the third Bhumi (Illuminating Ground), and the merits of those with gentle hearts!'
At that time, Bodhisattva Vajragarbha said to Bodhisattva Liberation Moon:
'Son of Buddha! A Bodhisattva Mahasattva, having purified the second Bhumi (Immaculate Ground), wishing to enter the third Bhumi (Illuminating Ground), should generate ten profound minds. What are the ten? They are: pure mind, abiding mind, renouncing mind, non-attachment mind, non-retreating mind, firm mind, bright mind, courageous mind, vast mind, and great mind. A Bodhisattva, with these ten minds, is able to enter the third Bhumi (Illuminating Ground).'
'Son of Buddha! A Bodhisattva Mahasattva, having abided in the third Bhumi (Illuminating Ground), observes the true nature of all conditioned phenomena (things that arise from causes and conditions). That is: impermanent, suffering, impure, unpeaceful, decaying, not long-lasting, arising and ceasing in an instant, not arising from the past, not going to the future, and not abiding in the present. Furthermore, observing these phenomena as without refuge, without reliance, dwelling with sorrow and grief, bound by love and hate, with increasing worry, without cessation, the fires of greed, hatred, and delusion blazing without rest, entangled by various afflictions, increasing day and night, like illusions, unreal. Having seen this, one increases their aversion to all conditioned phenomena, and turns towards the wisdom of the Buddha, seeing the wisdom of the Buddha as inconceivable, incomparable, immeasurable, difficult to obtain, without defilement, without affliction or sorrow, reaching the fearless city, no longer retreating, able to save countless suffering sentient beings. A Bodhisattva, having seen the immeasurable benefits of the Tathagata's wisdom, and the immeasurable faults of all conditioned phenomena, will then increase their aversion to all conditioned phenomena.'
眾生生十種哀愍心。何等為十？所謂：見諸眾生孤獨無依，生哀愍心；見諸眾生貧窮困乏，生哀愍心；見諸眾生三毒火然，生哀愍心；見諸眾生諸有牢獄之所禁閉，生哀愍心；見諸眾生煩惱稠林恒所覆障，生哀愍心；見諸眾生不善觀察，生哀愍心；見諸眾生無善法欲，生哀愍心；見諸眾生失諸佛法，生哀愍心；見諸眾生隨生死流，生哀愍心；見諸眾生失解脫方便，生哀愍心。是為十。菩薩如是見眾生界無量苦惱，發大精進，作是念言：『此等眾生，我應救，我應脫，我應凈，我應度；應著善處，應令安住，應令歡喜，應令知見，應令調伏，應令涅槃。』菩薩如是厭離一切有為，如是愍念一切眾生，知一切智智有勝利益，欲依如來智慧救度眾生，作是思惟：『此諸眾生墮在煩惱大苦之中，以何方便而能拔濟，令住究竟涅槃之樂？』便作是念：『欲度眾生令住涅槃，不離無障礙解脫智；無障礙解脫智，不離一切法如實覺；一切法如實覺，不離無行無生行慧光；無行無生行慧光，不離禪善巧決定觀察智；禪善巧決定觀察智，不離善巧多聞。』菩薩如是觀察了知已，倍于正法勤求修習，日夜唯愿聞法、喜法、樂法、依法、隨法、解法、順法、到法、住法、行法。菩薩如是勤求佛法，所有珍財皆無吝惜，不見有物難得可重，但于
【現代漢語翻譯】 現代漢語譯本 眾生會生起十種哀憫之心。是哪十種呢？ 所謂：見到眾生孤獨無依，生起哀憫之心；見到眾生貧窮困乏，生起哀憫之心；見到眾生被貪嗔癡三毒之火燃燒，生起哀憫之心；見到眾生被囚禁在牢獄之中，生起哀憫之心；見到眾生被煩惱的稠密森林所覆蓋遮蔽，生起哀憫之心；見到眾生不能善於觀察，生起哀憫之心；見到眾生沒有向善的意願，生起哀憫之心；見到眾生失去了諸佛的教法，生起哀憫之心；見到眾生隨著生死之流漂泊，生起哀憫之心；見到眾生失去了獲得解脫的方法，生起哀憫之心。這就是十種。菩薩像這樣見到眾生界無量的苦惱，發起大精進，這樣想：『這些眾生，我應當救度，我應當讓他們解脫，我應當讓他們清凈，我應當度化他們；應當讓他們安住于善處，應當讓他們安穩，應當讓他們歡喜，應當讓他們有正確的知見，應當讓他們調伏，應當讓他們進入涅槃。』菩薩像這樣厭離一切有為法，像這樣憐憫一切眾生，知道一切智智（佛的智慧）有殊勝的利益，想要依靠如來的智慧救度眾生，這樣思惟：『這些眾生墮落在煩惱的大苦之中，用什麼方法才能拔除他們，讓他們安住于究竟涅槃的快樂呢？』於是這樣想：『想要度化眾生讓他們安住于涅槃，不能離開無障礙的解脫智慧；無障礙的解脫智慧，不能離開對一切法如實的覺悟；對一切法如實的覺悟，不能離開無行無生的智慧之光；無行無生的智慧之光，不能離開禪定的善巧決定觀察智慧；禪定的善巧決定觀察智慧，不能離開善巧的多聞。』菩薩像這樣觀察瞭解之後，更加勤奮地修習正法，日夜只願聽聞佛法、歡喜佛法、樂於佛法、依循佛法、隨順佛法、理解佛法、順應佛法、到達佛法、安住佛法、實踐佛法。菩薩像這樣勤求佛法，對於所有的珍貴財物都毫不吝惜，不認為有什麼東西是難以得到或非常珍貴的，只是對於
【English Translation】 English version Sentient beings generate ten kinds of compassionate minds. What are the ten? They are: seeing sentient beings who are lonely and without support, generating a compassionate mind; seeing sentient beings who are poor and destitute, generating a compassionate mind; seeing sentient beings who are burning with the fires of the three poisons (greed, hatred, and delusion), generating a compassionate mind; seeing sentient beings who are imprisoned in jails, generating a compassionate mind; seeing sentient beings who are constantly covered and obscured by the dense forest of afflictions, generating a compassionate mind; seeing sentient beings who are not able to observe well, generating a compassionate mind; seeing sentient beings who have no desire for good dharmas, generating a compassionate mind; seeing sentient beings who have lost the teachings of all Buddhas, generating a compassionate mind; seeing sentient beings who are drifting along the stream of birth and death, generating a compassionate mind; seeing sentient beings who have lost the means to liberation, generating a compassionate mind. These are the ten. Bodhisattvas, seeing the immeasurable suffering of the realm of sentient beings, generate great diligence, thinking: 『These sentient beings, I should save, I should liberate, I should purify, I should deliver; I should place them in good places, I should make them secure, I should make them joyful, I should give them correct understanding, I should tame them, I should lead them to Nirvana.』 Bodhisattvas, in this way, renounce all conditioned phenomena, and in this way, have compassion for all sentient beings, knowing that the wisdom of all-knowing (Buddha's wisdom) has supreme benefits, desiring to rely on the wisdom of the Tathagata to save sentient beings, thinking: 『These sentient beings are falling into the great suffering of afflictions, by what means can I pull them out and let them dwell in the joy of ultimate Nirvana?』 Then they think: 『To deliver sentient beings and let them dwell in Nirvana, one cannot be separated from the unobstructed wisdom of liberation; the unobstructed wisdom of liberation cannot be separated from the true realization of all dharmas; the true realization of all dharmas cannot be separated from the light of wisdom of no-action and no-birth; the light of wisdom of no-action and no-birth cannot be separated from the wisdom of skillful and decisive observation in meditation; the wisdom of skillful and decisive observation in meditation cannot be separated from skillful and extensive learning.』 Bodhisattvas, having observed and understood in this way, diligently cultivate the true Dharma even more, day and night only wishing to hear the Dharma, rejoice in the Dharma, delight in the Dharma, rely on the Dharma, follow the Dharma, understand the Dharma, accord with the Dharma, reach the Dharma, dwell in the Dharma, and practice the Dharma. Bodhisattvas, in this way, diligently seek the Buddha Dharma, and are not stingy with any precious wealth, not considering anything difficult to obtain or very precious, but only for
能說佛法之人生難遭想。是故，菩薩于內外財，為求佛法悉能捨施。無有恭敬而不能行，無有憍慢而不能捨，無有承事而不能作，無有勤苦而不能受。若聞一句未曾聞法，生大歡喜，勝得三千大千世界滿中珍寶；若聞一偈未聞正法，生大歡喜，勝得轉輪聖王位；若得一偈未曾聞法，能凈菩薩行，勝得帝釋梵王位住無量百千劫。若有人言：『我有一句佛所說法，能凈菩薩行。汝今若能入大火坑，受極大苦，當以相與。』菩薩爾時作如是念：『我以一句佛所說法，凈菩薩行故，假使三千大千世界大火滿中，尚欲從於梵天之上投身而下，親自受取，況小火坑而不能入！然我今者為求佛法，應受一切地獄眾苦，何況人中諸小苦惱！』菩薩如是發勤精進求于佛法，如其所聞觀察修行。此菩薩得聞法已，攝心安住，于空閑處作是思惟：『如說修行乃得佛法，非但口言而可清凈。』
「佛子！是菩薩住此發光地時，即離欲惡不善法，有覺有觀，離生喜樂，住初禪；滅覺觀，內凈一心，無覺無觀，定生喜樂，住第二禪；離喜住舍，有念正知，身受樂，諸聖所說能捨有念受樂，住第三禪；斷樂，先除苦喜憂滅，不苦不樂，舍念清凈，住第四禪；超一切色想，滅有對想，不念種種想，入無邊虛空，住虛空無邊處；超一切虛空無邊處，
【現代漢語翻譯】 現代漢語譯本：能說佛法的人，應當想到佛法是難以遇到的。因此，菩薩爲了求得佛法，對於身外之物和自身之物，都能捨棄佈施。沒有因為不恭敬而不去做，沒有因為驕傲自滿而不捨棄，沒有因為需要侍奉而不去做，沒有因為勤勞辛苦而不接受。如果聽到一句從未聽聞的佛法，會生起極大的歡喜，勝過得到充滿三千大千世界的珍寶；如果聽到一偈（佛經中的一段）從未聽聞的正法，會生起極大的歡喜，勝過得到轉輪聖王的地位；如果得到一偈從未聽聞的佛法，能夠清凈菩薩的修行，勝過得到帝釋（天神之王）和梵王（色界天之王）的地位，並能安住無量百千劫。如果有人說：『我有一句佛所說的法，能夠清凈菩薩的修行。你現在如果能進入大火坑，承受極大的痛苦，我就把它給你。』菩薩那時會這樣想：『我爲了用一句佛所說的法來清凈菩薩的修行，即使三千大千世界都充滿大火，也願意從梵天之上跳下去，親自去獲取，何況只是一個小小的火坑而不能進入呢！然而我現在爲了求得佛法，應該承受一切地獄的痛苦，何況是人世間的小小苦惱呢！』菩薩這樣發起勤奮精進，求取佛法，按照所聽聞的佛法觀察修行。這位菩薩聽聞佛法后，收攝心念，安住于空閑之處，這樣思惟：『如法修行才能得到佛法，不是僅僅口頭上說說就可以清凈的。』 佛子！這位菩薩安住于發光地（菩薩修行的一個階段）時，就遠離了慾望、邪惡和不善的法，有覺有觀，因遠離而生起喜樂，安住于初禪（禪定的一種境界）；滅除覺觀，內心清凈，一心不亂，沒有覺也沒有觀，因禪定而生起喜樂，安住于第二禪；離開喜樂，安住于舍（不執著），有正念和正知，身體感受快樂，諸聖人所說的能捨棄有唸的受樂，安住于第三禪；斷除快樂，先去除痛苦、喜悅和憂愁，不苦不樂，捨棄念頭，清凈無染，安住于第四禪；超越一切色想（對物質的感知），滅除有對想（對立的感知），不念種種想，進入無邊虛空，安住于虛空無邊處；超越一切虛空無邊處，
【English Translation】 English version: One who can speak the Dharma should contemplate the rarity of encountering the Dharma. Therefore, Bodhisattvas, in order to seek the Dharma, are able to give away both external and internal possessions. There is no lack of respect that prevents them from acting, no arrogance that prevents them from giving, no need for service that prevents them from doing, and no hardship that prevents them from enduring. If they hear a single verse of Dharma they have never heard before, they will generate great joy, surpassing the joy of obtaining treasures filling three thousand great thousand worlds. If they hear a single stanza of the true Dharma they have never heard before, they will generate great joy, surpassing the joy of obtaining the position of a Universal Monarch. If they obtain a single stanza of Dharma they have never heard before, which can purify the Bodhisattva's practice, they will surpass the joy of obtaining the positions of Indra (king of the gods) and Brahma (king of the form realm), and will abide for countless hundreds of thousands of kalpas. If someone were to say, 'I have a single verse of Dharma spoken by the Buddha that can purify the Bodhisattva's practice. If you can now enter a great fire pit and endure extreme suffering, I will give it to you,' the Bodhisattva would then think, 'Because I want to purify the Bodhisattva's practice with a single verse of Dharma spoken by the Buddha, even if the three thousand great thousand worlds were filled with great fire, I would still be willing to jump down from the Brahma heaven to obtain it myself, how much more so would I be willing to enter a small fire pit! However, now, in order to seek the Dharma, I should endure all the sufferings of hell, how much more so the small sufferings of the human realm!' The Bodhisattva thus generates diligent effort, seeking the Dharma, and observes and practices according to what they have heard. Having heard the Dharma, this Bodhisattva gathers their mind and dwells in a secluded place, thinking, 'Only by practicing according to the Dharma can one attain the Dharma, it cannot be purified by mere words.' O sons of the Buddha! When this Bodhisattva dwells in the 'Radiant Ground' (a stage of Bodhisattva practice), they immediately depart from desires, evil, and unwholesome dharmas. With initial and sustained application of mind, they experience joy and happiness born of detachment, and abide in the first dhyana (a state of meditative absorption). Having extinguished initial and sustained application of mind, with inner purity and one-pointedness of mind, without initial or sustained application of mind, they experience joy and happiness born of concentration, and abide in the second dhyana. Having left joy, they abide in equanimity, with mindfulness and clear comprehension, experiencing bodily pleasure, which the sages describe as the pleasure of equanimity with mindfulness, and abide in the third dhyana. Having abandoned pleasure, having first eliminated suffering, joy, and sorrow, they abide in neither-suffering-nor-pleasure, with equanimity and purity of mindfulness, and abide in the fourth dhyana. Having transcended all perceptions of form, having extinguished perceptions of resistance, not attending to various perceptions, they enter into boundless space, and abide in the sphere of boundless space. Having transcended all the sphere of boundless space,
入無邊識，住識無邊處；超一切識無邊處，入無少所有，住無所有處；超一切無所有處，住非有想非無想處。但隨順法故，行而無所樂著。
「佛子！此菩薩心隨於慈，廣大無量不二，無怨無對，無障無惱，遍至一切處，盡法界、虛空界，遍一切世間；住悲、喜、舍亦復如是。
「佛子！此菩薩得無量神通力，能動大地；以一身為多身，多身為一身，或隱或顯；石壁山障，所往無礙，猶如虛空；于虛空中跏趺而去，同於飛鳥；入地如水，履水如地；身出煙焰，如大火聚；復雨於水，猶如大云；日月在空，有大威力，而能以手捫摸摩觸；其身自在，乃至梵世。此菩薩天耳清凈過於人耳，悉聞人、天若近若遠所有音聲，乃至蚊蚋、虻蠅等聲亦悉能聞。此菩薩以他心智，如實而知他眾生心。所謂：有貪心，如實知有貪心；離貪心，如實知離貪心；有瞋心、離瞋心，有癡心、離癡心，有煩惱心、無煩惱心，小心、廣心，大心、無量心，略心、非略心，散心、非散心，定心、非定心，解脫心、非解脫心，有上心、無上心，雜染心、非雜染心，廣心、非廣心，皆如實知。菩薩如是以他心智知眾生心。此菩薩念知無量宿命差別，所謂：『念知一生，念知二生、三生、四生，乃至十生、二十、三十，乃至百生、無量百生、
【現代漢語翻譯】 現代漢語譯本：進入無邊識的境界，安住于識無邊處；超越一切識無邊處，進入無所有，安住于無所有處；超越一切無所有處，安住于非有想非無想處。只是隨順於佛法，修行而沒有任何執著。 『佛子（菩薩的稱呼）！』這位菩薩的心隨順於慈愛，廣大無量，不二（平等），沒有怨恨，沒有對立，沒有障礙，沒有惱怒，遍及一切處，直至法界、虛空界，遍及一切世間；安住于悲、喜、舍也同樣如此。 『佛子！』這位菩薩獲得無量的神通力量，能夠震動大地；能夠以一個身體化為多個身體，多個身體化為一個身體，或者隱身或者顯現；在石壁山障中行走，沒有任何阻礙，如同在虛空中一樣；在虛空中結跏趺坐而行，如同飛鳥一樣；進入地中如同進入水中，在水上行走如同在地上；身體發出煙焰，如同巨大的火焰；又降下雨水，如同巨大的雲朵；日月在空中，具有巨大的威力，而能夠用手撫摸接觸；他的身體自在，乃至到達梵天世界。這位菩薩的天耳清凈，超過常人的耳朵，能夠聽到人、天所有近處和遠處的音聲，乃至蚊子、虻蠅等的聲音也都能聽到。這位菩薩以他心智，如實地知道其他眾生的心。所謂：有貪心，如實地知道有貪心；沒有貪心，如實地知道沒有貪心；有嗔恨心、沒有嗔恨心，有愚癡心、沒有愚癡心，有煩惱心、沒有煩惱心，小心、廣心，大心、無量心，略心、非略心，散亂心、非散亂心，禪定心、非禪定心，解脫心、非解脫心，有上心、無上心，雜染心、非雜染心，廣心、非廣心，都如實地知道。菩薩就這樣以他心智知道眾生的心。這位菩薩憶念知道無量宿命的差別，所謂：『憶念知道一生，憶念知道二生、三生、四生，乃至十生、二十生、三十生，乃至百生、無量百生、』
【English Translation】 English version: Entering the realm of boundless consciousness, dwelling in the sphere of boundless consciousness; transcending all spheres of boundless consciousness, entering the realm of nothingness, dwelling in the sphere of nothingness; transcending all spheres of nothingness, dwelling in the sphere of neither perception nor non-perception. Merely following the Dharma, practicing without any attachment. 'Buddha-child (a term for Bodhisattvas)!' This Bodhisattva's mind is in accordance with loving-kindness, vast and immeasurable, non-dual (equal), without resentment, without opposition, without obstruction, without annoyance, reaching everywhere, to the ends of the Dharma realm, the space realm, pervading all worlds; dwelling in compassion, joy, and equanimity is also the same. 'Buddha-child!' This Bodhisattva obtains immeasurable supernatural powers, able to shake the earth; able to transform one body into many bodies, many bodies into one body, sometimes concealing, sometimes revealing; walking through stone walls and mountain barriers without any hindrance, like being in empty space; sitting cross-legged in empty space and moving, like a flying bird; entering the earth as if entering water, walking on water as if on land; the body emits smoke and flames, like a great fire; and again rains down water, like great clouds; the sun and moon are in the sky, possessing great power, yet he can touch and feel them with his hand; his body is free, even reaching the Brahma world. This Bodhisattva's heavenly ear is pure, surpassing human ears, able to hear all sounds of humans and gods, near and far, even the sounds of mosquitoes, gadflies, and flies. This Bodhisattva, with the wisdom of knowing others' minds, truly knows the minds of other beings. That is to say: if there is a greedy mind, he truly knows there is a greedy mind; if there is no greedy mind, he truly knows there is no greedy mind; if there is an angry mind, no angry mind, if there is a deluded mind, no deluded mind, if there is an afflicted mind, no afflicted mind, a small mind, a broad mind, a great mind, an immeasurable mind, a contracted mind, a non-contracted mind, a scattered mind, a non-scattered mind, a concentrated mind, a non-concentrated mind, a liberated mind, a non-liberated mind, a superior mind, a non-superior mind, a defiled mind, a non-defiled mind, a broad mind, a non-broad mind, all are truly known. The Bodhisattva thus knows the minds of beings with the wisdom of knowing others' minds. This Bodhisattva remembers and knows the differences of countless past lives, that is to say: 'remembers and knows one life, remembers and knows two lives, three lives, four lives, up to ten lives, twenty lives, thirty lives, up to a hundred lives, countless hundreds of lives,'
無量千生、無量百千生，成劫、壞劫、成壞劫、無量成壞劫，我曾在某處，如是名，如是姓，如是種族，如是飲食，如是壽命，如是久住，如是苦樂。我于彼死，生於某處，從某處死，生於此處，如是形狀，如是相貌，如是言音。』如是過去無量差別，皆能憶念。此菩薩天眼清凈過於人眼，見諸眾生生時、死時、好色、惡色，善趣、惡趣，隨業而去。若彼眾產生就身惡行，成就語惡行，成就意惡行，誹謗賢聖；具足邪見及邪見業因緣，身壞命終，必墮惡趣，生地獄中。若彼眾產生就身善行，成就語善行，成就意善行，不謗賢聖，具足正見；正見業因緣，身壞命終，必生善趣諸天之中。菩薩天眼皆如實知。此菩薩于諸禪三昧、三摩缽底能入能出，然不隨其力受生，但隨能滿菩提分處，以意願力而生其中。
「佛子！是菩薩住此發光地，以願力故，得見多佛。所謂：見多百佛，見多千佛，見多百千佛，乃至見多百千億那由他佛。悉以廣大心、深心，恭敬尊重，承事供養，衣服、飲食、臥具、湯藥，一切資生悉以奉施，亦以供養一切眾僧，以此善根迴向阿耨多羅三藐三菩提。于其佛所，恭敬聽法，聞已受持，隨力修行。此菩薩觀一切法，不生不滅，因緣而有；見縛先滅，一切欲縛、色縛、有縛、無明縛皆轉微薄；于無
【現代漢語翻譯】 現代漢語譯本：在無量千生、無量百千生中，經歷成劫、壞劫、成壞劫、無量成壞劫，我曾在某處，有這樣的名字，這樣的姓氏，這樣的種族，這樣的飲食，這樣的壽命，這樣長久地居住，經歷這樣的苦樂。我在那裡死去，又出生在某處，從某處死去，又出生在這裡，有這樣的形狀，這樣的相貌，這樣的言語聲音。』像這樣過去無量的差別，都能憶念。這位菩薩的天眼清凈，勝過人眼，能看見眾生出生時、死亡時、美好的顏色、醜陋的顏色，善的去處、惡的去處，都隨著各自的業力而去。如果那些眾產生就了身體的惡行，成就了語言的惡行，成就了意念的惡行，誹謗賢聖；具備邪見以及邪見所導致的業因緣，身體壞滅、生命終結后，必定墮入惡道，生於地獄之中。如果那些眾產生就了身體的善行，成就了語言的善行，成就了意念的善行，不誹謗賢聖，具備正見；正見所導致的業因緣，身體壞滅、生命終結后，必定生於善道諸天之中。菩薩的天眼都能如實地知道這些。這位菩薩對於各種禪定、三昧、三摩缽底，能夠進入也能夠出來，然而不隨著這些力量而受生，只是隨著能夠圓滿菩提分的地方，以意願的力量而出生在那裡。 佛子！這位菩薩安住於此發光地，因為願力的緣故，能夠見到許多佛。所謂：見到許多百佛，見到許多千佛，見到許多百千佛，乃至見到許多百千億那由他（Niyuta，數量單位，意為億）佛。都以廣大的心、深切的心，恭敬尊重，承事供養，衣服、飲食、臥具、湯藥，一切生活所需都奉獻佈施，也用以供養一切僧眾，以此善根迴向阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。在那些佛的處所，恭敬地聽聞佛法，聽聞之後接受並持守，隨自己的能力修行。這位菩薩觀察一切法，不生不滅，因緣而有；見到束縛先被滅除，一切的慾望束縛、色慾束縛、有欲束縛、無明束縛都變得微弱；對於無
【English Translation】 English version: In immeasurable thousands of lives, immeasurable hundreds of thousands of lives, through kalpas of formation, kalpas of destruction, kalpas of formation and destruction, immeasurable kalpas of formation and destruction, I have been in such a place, with such a name, such a surname, such a lineage, such food, such a lifespan, such a long dwelling, experiencing such joys and sorrows. I died there and was born in another place, died from that place and was born here, with such a form, such an appearance, such a voice. 'Thus, the immeasurable differences of the past can all be remembered. This Bodhisattva's divine eye is purer than human eyes, seeing beings at the time of birth, at the time of death, beautiful colors, ugly colors, good destinies, bad destinies, all going according to their karma. If those beings have accomplished evil deeds of body, accomplished evil deeds of speech, accomplished evil deeds of mind, slandered the virtuous and noble; possessing wrong views and the karmic causes of wrong views, after the destruction of their bodies and the end of their lives, they will surely fall into evil realms, being born in hell. If those beings have accomplished good deeds of body, accomplished good deeds of speech, accomplished good deeds of mind, do not slander the virtuous and noble, possess right views; the karmic causes of right views, after the destruction of their bodies and the end of their lives, they will surely be born in good realms among the heavens. The Bodhisattva's divine eye knows all these things as they truly are. This Bodhisattva can enter and emerge from all kinds of dhyanas, samadhis, and samapattis, yet does not take rebirth according to their power, but only according to the place where the factors of enlightenment can be fulfilled, being born there by the power of intention. Child of the Buddha! This Bodhisattva, dwelling in this Radiant Ground, because of the power of vows, is able to see many Buddhas. That is to say: seeing many hundreds of Buddhas, seeing many thousands of Buddhas, seeing many hundreds of thousands of Buddhas, even seeing many hundreds of thousands of millions of Niyutas (Niyuta, a unit of quantity, meaning a hundred million) of Buddhas. All with a vast mind, a profound mind, respectfully honoring, serving and making offerings, clothing, food, bedding, medicine, all necessities of life are offered as donations, also used to make offerings to all the Sangha, using this good root to dedicate towards Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). In the places of those Buddhas, respectfully listening to the Dharma, after hearing it, accepting and upholding it, practicing according to one's ability. This Bodhisattva observes all dharmas, not arising, not ceasing, existing due to conditions; seeing that the bonds are first extinguished, all bonds of desire, bonds of form, bonds of existence, bonds of ignorance all become weakened; regarding the non-
量百千億那由他劫不積集故，邪貪、邪瞋及以邪癡，悉得除斷，所有善根轉更明凈。佛子！譬如真金善巧煉治，稱兩不減，轉更明凈。菩薩亦復如是，住此發光地，不積集故，邪貪、邪瞋及以邪癡，皆得除斷，所有善根轉更明凈。此菩薩忍辱心、柔和心、諧順心、悅美心、不瞋心、不動心、不濁心、無高下心、不望報心、報恩心、不諂心、不誑心、無譣诐心皆轉清凈。此菩薩於四攝中，利行偏多；十波羅蜜中，忍波羅蜜偏多；余非不修，但隨力隨分。
「佛子！是名菩薩第三發光地。菩薩住此地，多作三十三天王，能以方便，令諸眾生舍離貪慾。佈施、愛語、利行、同事——，如是一切諸所作業，皆不離唸佛，不離念法，不離念僧，乃至不離念具足一切種、一切智智。復作是念：『我當於一切眾生中為首、為勝、為殊勝、為妙、為微妙、為上、為無上，乃至為一切智智依止者。』若勤行精進，於一念頃，得百千三昧，得見百千佛，知百千佛神力，能動百千佛世界，乃至示現百千身，一一身百千菩薩以為眷屬；若以菩薩殊勝願力自在示現，過於此數，百劫、千劫乃至百千億那由他劫不能數知。」
爾時，金剛藏菩薩欲重宣其義而說頌曰：
「清凈安住明盛心， 厭離無貪無害心， 堅固勇猛廣大心，
【現代漢語翻譯】 現代漢語譯本：菩薩由於在百千億那由他劫中不積累（惡業），因此邪貪、邪瞋以及邪癡都能被徹底斷除，所有善根也變得更加明凈。佛子！譬如真金經過精巧的冶煉，重量不會減少，反而會變得更加明凈。菩薩也是如此，安住于這發光地，因為不積累（惡業），邪貪、邪瞋以及邪癡都能被斷除，所有善根也變得更加明凈。這位菩薩的忍辱心、柔和心、和諧順從的心、喜悅美好的心、不瞋恨的心、不動搖的心、不渾濁的心、沒有高下分別的心、不求回報的心、報恩的心、不諂媚的心、不欺騙的心、沒有虛偽邪曲的心都變得清凈。這位菩薩在四攝法中，利行（利益眾生的行為）偏多；在十波羅蜜中，忍波羅蜜偏多；其餘的並非不修，只是隨自己的能力和份量而行。
佛子！這就是菩薩的第三發光地。菩薩安住於此地，多會成為三十三天王（欲界天主），能夠以方便法門，使眾生舍離貪慾。佈施、愛語、利行、同事——像這樣一切所作的，都不離唸佛、不離念法、不離念僧，乃至不離念具足一切種、一切智智（佛的智慧）。又作這樣的念頭：『我應當在一切眾生中成為首領、成為殊勝、成為最殊勝、成為妙、成為微妙、成為上、成為無上，乃至成為一切智智的依止者。』如果勤奮精進，在一念之間，就能獲得百千三昧（禪定），得見百千佛，知道百千佛的神力，能夠震動百千佛世界，乃至示現百千身，每一身都有百千菩薩作為眷屬；如果以菩薩殊勝的願力自在示現，會超過這個數量，百劫、千劫乃至百千億那由他劫都無法數清。
當時，金剛藏菩薩想要重述這個意義，就說了偈頌：
『清凈安住明盛心，厭離無貪無害心，堅固勇猛廣大心，』 English version: Because Bodhisattvas do not accumulate (evil deeds) for hundreds of thousands of billions of nayutas of kalpas, they are able to completely eliminate evil greed, evil hatred, and evil delusion, and all their roots of goodness become even more pure and bright. O son of Buddha! Just as pure gold, when skillfully refined, does not lose weight but becomes even more pure and bright, so too is it with Bodhisattvas. Dwelling in this Luminous Ground, because they do not accumulate (evil deeds), evil greed, evil hatred, and evil delusion are all eliminated, and all their roots of goodness become even more pure and bright. This Bodhisattva』s heart of patience, heart of gentleness, heart of harmony and compliance, heart of joy and beauty, heart of non-anger, heart of non-agitation, heart of non-turbidity, heart without high or low distinctions, heart without seeking reward, heart of gratitude, heart of non-flattery, heart of non-deceit, and heart without crookedness all become pure. Among the four means of attraction, this Bodhisattva practices beneficial conduct (actions that benefit sentient beings) more often; among the ten paramitas, the paramita of patience is practiced more often; the others are not neglected, but are practiced according to their capacity and measure.
O son of Buddha! This is called the third Luminous Ground of a Bodhisattva. Bodhisattvas who dwell in this ground often become the king of the Thirty-Three Heavens (ruler of the desire realm heavens), and are able to use skillful means to cause sentient beings to abandon greed. Giving, loving speech, beneficial conduct, and cooperation—all such actions are never separate from mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Sangha, and even mindfulness of the complete possession of all kinds of wisdom, the wisdom of the Buddha. They also think: 『I shall be the leader among all sentient beings, the most excellent, the most superior, the most wonderful, the most subtle, the highest, the unsurpassed, and even the one upon whom all wisdom of the Buddha relies.』 If they diligently practice with vigor, in a single moment, they can attain hundreds of thousands of samadhis (meditative states), see hundreds of thousands of Buddhas, know the spiritual power of hundreds of thousands of Buddhas, be able to shake hundreds of thousands of Buddha worlds, and even manifest hundreds of thousands of bodies, each body having hundreds of thousands of Bodhisattvas as attendants; if they manifest freely with the superior vows of a Bodhisattva, it will exceed this number, and it cannot be counted even in hundreds, thousands, or hundreds of thousands of billions of nayutas of kalpas.
At that time, the Bodhisattva Vajragarbha, wishing to restate the meaning, spoke the following verses:
『Purely dwelling with a bright and flourishing mind, a mind that renounces, is without greed, and is without harm, a firm, courageous, and vast mind,』
【English Translation】 Because Bodhisattvas do not accumulate (evil deeds) for hundreds of thousands of billions of nayutas of kalpas, they are able to completely eliminate evil greed, evil hatred, and evil delusion, and all their roots of goodness become even more pure and bright. O son of Buddha! Just as pure gold, when skillfully refined, does not lose weight but becomes even more pure and bright, so too is it with Bodhisattvas. Dwelling in this Luminous Ground, because they do not accumulate (evil deeds), evil greed, evil hatred, and evil delusion are all eliminated, and all their roots of goodness become even more pure and bright. This Bodhisattva』s heart of patience, heart of gentleness, heart of harmony and compliance, heart of joy and beauty, heart of non-anger, heart of non-agitation, heart of non-turbidity, heart without high or low distinctions, heart without seeking reward, heart of gratitude, heart of non-flattery, heart of non-deceit, and heart without crookedness all become pure. Among the four means of attraction, this Bodhisattva practices beneficial conduct (actions that benefit sentient beings) more often; among the ten paramitas, the paramita of patience is practiced more often; the others are not neglected, but are practiced according to their capacity and measure. O son of Buddha! This is called the third Luminous Ground of a Bodhisattva. Bodhisattvas who dwell in this ground often become the king of the Thirty-Three Heavens (ruler of the desire realm heavens), and are able to use skillful means to cause sentient beings to abandon greed. Giving, loving speech, beneficial conduct, and cooperation—all such actions are never separate from mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Sangha, and even mindfulness of the complete possession of all kinds of wisdom, the wisdom of the Buddha. They also think: 『I shall be the leader among all sentient beings, the most excellent, the most superior, the most wonderful, the most subtle, the highest, the unsurpassed, and even the one upon whom all wisdom of the Buddha relies.』 If they diligently practice with vigor, in a single moment, they can attain hundreds of thousands of samadhis (meditative states), see hundreds of thousands of Buddhas, know the spiritual power of hundreds of thousands of Buddhas, be able to shake hundreds of thousands of Buddha worlds, and even manifest hundreds of thousands of bodies, each body having hundreds of thousands of Bodhisattvas as attendants; if they manifest freely with the superior vows of a Bodhisattva, it will exceed this number, and it cannot be counted even in hundreds, thousands, or hundreds of thousands of billions of nayutas of kalpas. At that time, the Bodhisattva Vajragarbha, wishing to restate the meaning, spoke the following verses: 『Purely dwelling with a bright and flourishing mind, a mind that renounces, is without greed, and is without harm, a firm, courageous, and vast mind,』
智者以此入三地。 菩薩住此發光地， 觀諸行法苦無常， 不凈敗壞速歸滅， 無堅無住無來往。 觀諸有為如重病， 憂悲苦惱惑所纏， 三毒猛火恒熾然， 無始時來不休息。 厭離三有不貪著， 專求佛智無異念， 難測難思無等倫， 無量無邊無逼惱。 見佛智已愍眾生， 孤獨無依無救護， 三毒熾然常睏乏， 住諸有獄恒受苦， 煩惱纏覆盲無目， 志樂下劣喪法寶， 隨順生死怖涅槃， 我應救彼勤精進。 將求智慧益眾生， 思何方便令解脫？ 不離如來無礙智， 彼復無生慧所起。 心念此慧從聞得， 如是思惟自勤勵， 日夜聽習無間然， 唯以正法為尊重。 國城財貝諸珍寶， 妻子眷屬及王位， 菩薩為法起敬心， 如是一切皆能捨。 頭目耳鼻舌牙齒， 手足骨髓心血肉， 此等皆舍未為難， 但以聞法為最難。 設有人來語菩薩： 『孰能投身大火聚， 我當與汝佛法寶！』 聞已投之無怯懼。 假使火滿三千界， 身從梵世而投入， 為求法故不為難， 況復人間諸小苦！ 從初發意至得佛， 其間所有阿鼻苦， 為聞法故皆能受， 何況人中諸苦事！ 聞已如理正思
【現代漢語翻譯】 現代漢語譯本 智者通過這種方式進入三地（菩薩修行過程中的三個階段）。 菩薩安住于發光地（菩薩修行的一個階段），觀察諸行法（一切有為法）的苦、無常， 認識到它們是不凈、敗壞、迅速歸於滅亡，沒有堅固、沒有常住、沒有來去。 觀察一切有為法如同重病，被憂愁、悲傷、痛苦、煩惱所纏繞， 三毒（貪、嗔、癡）的猛火恒常熾盛燃燒，從無始以來就沒有停止。 厭離三有（欲界、色界、無色界）而不貪著，專心尋求佛的智慧，沒有其他雜念， 佛的智慧難以測度、難以思議、無與倫比，無量無邊、沒有逼迫惱害。 見到佛的智慧后，憐憫眾生，他們孤獨無依、沒有救護， 被三毒熾盛燃燒所困擾，常住在諸有（三有）的牢獄中遭受痛苦， 被煩惱纏繞覆蓋，像盲人一樣沒有眼睛，志向和愛好低下，喪失了佛法的珍寶， 順從生死輪迴，畏懼涅槃，我應當救度他們，勤奮精進。 爲了尋求智慧利益眾生，思考用什麼方便法門讓他們解脫？ 不離開如來（佛）的無礙智慧，這種智慧又是由無生慧所生起。 心中想到這種智慧是從聽聞佛法中得到的，這樣思考並自我勉勵， 日夜聽聞學習佛法沒有間斷，唯以正法為最尊重。 國家、城池、財寶、各種珍寶，妻子、眷屬以及王位， 菩薩爲了佛法生起恭敬心，像這樣的一切都能捨棄。 頭、眼睛、耳朵、鼻子、舌頭、牙齒，手、腳、骨髓、心血、肌肉， 這些都能捨棄還不算難，但以聽聞佛法為最難。 假設有人來對菩薩說：『誰能投身於大火堆中， 我就給你佛法的珍寶！』聽了之後，菩薩會毫不畏懼地投入火中。 即使火焰充滿三千大千世界，身體從梵天（色界天頂）投入其中， 爲了求法也不覺得困難，何況是人間各種小的痛苦！ 從最初發菩提心到成就佛果，期間所有阿鼻地獄的痛苦， 爲了聽聞佛法都能承受，何況是人間各種痛苦的事情！ 聽聞佛法后，如理如法地正確思考。
【English Translation】 English version The wise enter the three grounds (three stages in the Bodhisattva's practice) through this. Bodhisattvas dwell in the 'Radiant Ground' (a stage of Bodhisattva practice), observing the suffering and impermanence of all conditioned phenomena (all things that arise from causes), Recognizing that they are impure, decaying, quickly returning to extinction, without firmness, without permanence, without coming or going. Observing all conditioned phenomena as if they were severe illnesses, entangled by sorrow, grief, pain, and afflictions, The fierce fire of the three poisons (greed, hatred, and delusion) constantly burns intensely, without ceasing since beginningless time. They are disgusted with the three realms of existence (desire realm, form realm, formless realm) and do not cling to them, focusing solely on seeking the wisdom of the Buddha, without other distracting thoughts, The Buddha's wisdom is immeasurable, inconceivable, incomparable, boundless, limitless, and without oppression or affliction. Having seen the Buddha's wisdom, they have compassion for sentient beings, who are lonely, without support, without protection, Troubled by the intense burning of the three poisons, constantly dwelling in the prison of the three realms, enduring suffering, Covered and entangled by afflictions, like the blind without eyes, with low aspirations and desires, having lost the treasure of the Dharma, Following the cycle of birth and death, fearing Nirvana, I should save them, diligently striving forward. In order to seek wisdom to benefit sentient beings, what skillful means should I consider to liberate them? Not departing from the unobstructed wisdom of the Tathagata (Buddha), which arises from the wisdom of non-origination. The mind thinks that this wisdom is obtained from hearing the Dharma, thinking in this way and encouraging oneself, Day and night, listening to and learning the Dharma without interruption, respecting only the true Dharma. Countries, cities, wealth, various treasures, wives, relatives, and even the throne, Bodhisattvas, with reverence for the Dharma, can give up all of these. Head, eyes, ears, nose, tongue, teeth, hands, feet, bones, marrow, heart, blood, and flesh, Giving up these is not difficult, but listening to the Dharma is the most difficult. Suppose someone comes to a Bodhisattva and says: 'Who can throw themselves into a great fire, I will give you the treasure of the Buddha's Dharma!' Upon hearing this, the Bodhisattva would throw themselves into the fire without fear. Even if the flames filled the three thousand great thousand worlds, and the body were thrown into it from the Brahma heaven (the highest heaven in the form realm), For the sake of seeking the Dharma, it would not be difficult, let alone the various small sufferings in the human realm! From the initial arising of the Bodhi mind to the attainment of Buddhahood, all the sufferings of the Avici hell during that time, For the sake of hearing the Dharma, they can endure, let alone the various painful things in the human realm! Having heard the Dharma, they think correctly and in accordance with the principles.
惟， 獲得四禪無色定， 四等五通次第起， 不隨其力而受生。 菩薩住此見多佛， 供養聽聞心決定， 斷諸邪惑轉清凈， 如煉真金體無減。 住此多作忉利王， 化導無量諸天眾， 令舍貪心住善道， 一向專求佛功德。 佛子住此勤精進， 百千三昧皆具足， 見百千佛相嚴身， 若以願力復過是。 一切眾生普利益， 彼諸菩薩最上行， 如是所有第三地， 我依其義已解釋。」
大方廣佛華嚴經卷第三十五 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第三十六
于闐國三藏實叉難陀奉 制譯
十地品第二十六之三
第四地
佛子聞此廣大行， 可樂深妙殊勝地， 心皆踴悅大歡喜， 普散眾華供養佛。 演說如是妙法時， 大地海水皆震動， 一切天女咸歡喜， 悉吐妙音同讚歎。 自在天王大欣慶， 雨摩尼寶供養佛， 贊言：「佛為我出興， 演說第一功德行。 如是智者諸地義， 于百千劫甚難得， 我今忽然而得聞， 菩薩勝行妙法音。 愿更演說聰慧者， 后地決定無餘道， 利益一切諸天人， 此諸佛子皆樂聞！」 勇猛大心
【現代漢語翻譯】 現代漢語譯本 唯有菩薩獲得四禪（色界四種禪定）和無色定（無色界四種禪定）， 次第生起四無量心（慈、悲、喜、舍）和五神通（天眼通、天耳通、他心通、宿命通、神足通），不因其力量而受輪迴。 菩薩安住於此境界，能見到許多佛， 以堅定的心供養諸佛，聽聞佛法， 斷除各種邪見迷惑，轉為清凈， 如同煉過的真金，本體毫無損減。 安住於此，菩薩多作忉利天（欲界第二天）之王， 教化引導無量諸天眾， 令他們捨棄貪心，安住于善道， 一心專求佛的功德。 佛子安住於此，勤奮精進， 具足百千種三昧（禪定）， 見到百千佛的莊嚴相好， 若以願力，則所見所證更勝於此。 普遍利益一切眾生， 這些菩薩是最上等的修行者， 關於第三地（發光地）的所有含義， 我已依據其義理解釋完畢。」
《大方廣佛華嚴經》卷第三十五 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第三十六
于闐國三藏實叉難陀（唐代僧人，精通佛典）奉 制譯
十地品第二十六之三
第四地（焰慧地）
佛子們聽聞如此廣大的菩薩行， 以及令人喜樂、深奧微妙、殊勝的菩薩地， 心中都踴躍歡喜， 普遍散佈各種鮮花供養佛。 在演說如此微妙佛法時， 大地和海水都震動起來， 一切天女都歡喜， 一同發出美妙的聲音讚歎。 自在天王（欲界第六天之主）非常欣喜慶幸， 降下摩尼寶（如意寶珠）供養佛， 讚歎說：『佛為我等出現於世， 演說第一功德之行。 像這樣關於智者所證諸地的義理， 即使在百千劫中也難以聽聞， 我今天忽然能夠聽聞， 菩薩殊勝的修行和微妙的法音。 愿您再次為聰慧者演說， 后幾地決定無疑的修行之道， 利益一切諸天和世人， 這些佛子都樂於聽聞！』 勇猛大心的菩薩
【English Translation】 English version Only Bodhisattvas, having attained the four Dhyanas (four meditative states in the Form Realm) and the formless Samadhis (four meditative states in the Formless Realm), sequentially arise with the four immeasurables (loving-kindness, compassion, joy, equanimity) and the five supernormal powers (divine eye, divine ear, mind-reading, recollection of past lives, and magical powers), not being reborn according to their power. Bodhisattvas abiding in this state see many Buddhas, with resolute minds, they make offerings to the Buddhas and listen to the Dharma, cutting off all wrong views and delusions, transforming into purity, like refined true gold, their essence remains undiminished. Abiding in this state, Bodhisattvas often become kings of Trayastrimsha Heaven (the second heaven of the Desire Realm), teaching and guiding countless heavenly beings, causing them to abandon greed and abide in the path of goodness, single-mindedly seeking the merits of the Buddha. Buddha's disciples abiding in this state diligently strive, fully possessing hundreds of thousands of Samadhis (meditative states), seeing the majestic forms of hundreds of thousands of Buddhas, and if by the power of their vows, they surpass even this. Universally benefiting all sentient beings, these Bodhisattvas are the most supreme practitioners, regarding all the meanings of the third ground (the Luminous Ground), I have explained according to its meaning.』
The Avatamsaka Sutra, Volume 35 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 36
Translated by the Tripitaka Master Sikshananda (a Tang Dynasty monk, proficient in Buddhist scriptures) from Khotan under Imperial Decree
Chapter 26, Section 3 of the Ten Grounds
The Fourth Ground (The Radiant Ground)
Buddha's disciples, hearing of such vast Bodhisattva practices, and the delightful, profound, subtle, and supreme Bodhisattva grounds, their hearts all leap with joy, universally scattering various flowers to make offerings to the Buddha. When such wonderful Dharma was being expounded, the earth and the oceans all trembled, all the heavenly maidens were delighted, and together they uttered beautiful sounds of praise. The King of the Free Heaven (the lord of the sixth heaven of the Desire Realm) was very pleased and rejoiced, raining down Mani jewels (wish-fulfilling jewels) to make offerings to the Buddha, praising, 『The Buddha has appeared in the world for our sake, expounding the foremost meritorious practices. Such meanings of the grounds attained by the wise, are difficult to hear even in hundreds of thousands of kalpas, today I have suddenly been able to hear, the supreme practices of Bodhisattvas and the subtle sound of the Dharma. May you again expound for the wise, the definite path of practice for the later grounds, benefiting all the gods and people, these Buddha's disciples are all eager to hear!』 The courageous and great-minded Bodhisattva
解脫月， 請金剛藏言：「佛子！ 從此轉入第四地， 所有行相愿宣說！」
爾時，金剛藏菩薩告解脫月菩薩言：
「佛子！菩薩摩訶薩第三地善清凈已，欲入第四焰慧地，當修行十法明門。何等為十？所謂觀察眾生界、觀察法界、觀察世界、觀察虛空界、觀察識界、觀察欲界、觀察色界、觀察無色界、觀察廣心信解界、觀察大心信解界。菩薩以此十法明門，得入第四焰慧地。
「佛子！菩薩住此焰慧地，則能以十種智成熟法故，得彼內法，生如來家。何等為十？所謂：深心不退故；於三寶中生凈信，畢竟不壞故；觀諸行生滅故；觀諸法自性無生故；觀世間成壞故；觀因業有生故；觀生死涅槃故；觀眾生國土業故；觀前際后際故；觀無所有盡故。是為十。佛子！菩薩住此第四地，觀內身循身觀，勤勇念知，除世間貪憂；觀外身循身觀，勤勇念知，除世間貪憂；觀內外身循身觀，勤勇念知，除世間貪憂；如是，觀內受、外受、內外受循受觀，觀內心、外心、內外心循心觀，觀內法、外法、內外法循法觀，勤勇念知，除世間貪憂。複次，此菩薩未生諸惡不善法為不生故，欲生勤精進發心正斷；已生諸惡不善法為斷故，欲生勤精進發心正斷；未生諸善法為生故，欲生勤精進發心正行；已生諸善法
【現代漢語翻譯】 現代漢語譯本：解脫月菩薩請問金剛藏菩薩說：『佛子！從第三地轉入第四地，所有修行的行相，請您宣說！』 那時，金剛藏菩薩告訴解脫月菩薩說： 『佛子！菩薩摩訶薩在第三地已經善加清凈后，想要進入第四焰慧地，應當修行十種法明門。哪十種呢？就是觀察眾生界、觀察法界、觀察世界、觀察虛空界、觀察識界、觀察欲界、觀察有色界、觀察無色界、觀察廣大的信心理解界、觀察廣大的心意理解界。菩薩通過這十種法明門，就能進入第四焰慧地。 『佛子！菩薩安住在這焰慧地，就能以十種智慧成熟法，得到內在的法，生於如來之家。哪十種呢？就是：因為深心不退轉；在佛、法、僧三寶中生起清凈的信心，最終不會破壞；觀察諸行生滅；觀察諸法自性無生；觀察世間的成住壞空；觀察因業有生；觀察生死涅槃；觀察眾生國土的業；觀察前際后際；觀察無所有盡。這就是十種。佛子！菩薩安住在這第四地，觀察內身，依循身觀，勤奮勇猛地保持正念和覺知，去除世間的貪慾和憂愁；觀察外身，依循身觀，勤奮勇猛地保持正念和覺知，去除世間的貪慾和憂愁；觀察內外身，依循身觀，勤奮勇猛地保持正念和覺知，去除世間的貪慾和憂愁；同樣地，觀察內受、外受、內外受，依循受觀，觀察內心、外心、內外心，依循心觀，觀察內法、外法、內外法，依循法觀，勤奮勇猛地保持正念和覺知，去除世間的貪慾和憂愁。此外，這位菩薩對於未生的諸惡不善法，爲了不讓它們生起，想要生起勤奮精進的發心，正確地斷除；對於已生的諸惡不善法，爲了斷除它們，想要生起勤奮精進的發心，正確地斷除；對於未生的諸善法，爲了讓它們生起，想要生起勤奮精進的發心，正確地修行；對於已生的諸善法
【English Translation】 English version: Bodhisattva Emancipation Moon asked Vajragarbha (Diamond Womb) Bodhisattva, saying: 『Son of Buddha! Please explain the characteristics of practice when transitioning from the third to the fourth ground!』 At that time, Vajragarbha Bodhisattva told Emancipation Moon Bodhisattva: 『Son of Buddha! After a Bodhisattva Mahasattva has well purified the third ground, and wishes to enter the fourth, the Radiant Wisdom Ground, they should practice the ten doors of illuminating the Dharma. What are the ten? They are: observing the realm of sentient beings, observing the realm of Dharma, observing the world, observing the realm of space, observing the realm of consciousness, observing the desire realm, observing the realm of form, observing the formless realm, observing the realm of vast faith and understanding, and observing the realm of great mind and understanding. A Bodhisattva, through these ten doors of illuminating the Dharma, can enter the fourth, the Radiant Wisdom Ground.』 『Son of Buddha! A Bodhisattva abiding in this Radiant Wisdom Ground, through the ten wisdom-maturing Dharmas, obtains the inner Dharma and is born into the family of the Tathagata. What are the ten? They are: because of a deep mind that does not regress; generating pure faith in the Three Jewels (Buddha, Dharma, Sangha) that will never be destroyed; observing the arising and ceasing of all actions; observing that the self-nature of all Dharmas is without arising; observing the formation and destruction of the world; observing that there is arising due to karma; observing birth and death and Nirvana; observing the karma of sentient beings and lands; observing the past and future limits; and observing the exhaustion of non-existence. These are the ten. Son of Buddha! A Bodhisattva abiding in this fourth ground, observes the inner body, contemplating the body within the body, diligently and vigorously maintaining mindfulness and awareness, removing worldly greed and sorrow; observes the outer body, contemplating the body within the body, diligently and vigorously maintaining mindfulness and awareness, removing worldly greed and sorrow; observes the inner and outer body, contemplating the body within the body, diligently and vigorously maintaining mindfulness and awareness, removing worldly greed and sorrow; likewise, observes inner feelings, outer feelings, and inner and outer feelings, contemplating feelings within feelings, observes the inner mind, outer mind, and inner and outer mind, contemplating mind within mind, observes inner Dharmas, outer Dharmas, and inner and outer Dharmas, contemplating Dharmas within Dharmas, diligently and vigorously maintaining mindfulness and awareness, removing worldly greed and sorrow. Furthermore, this Bodhisattva, regarding unarisen evil and unwholesome Dharmas, in order to prevent them from arising, wishes to generate diligent and vigorous aspiration, correctly cutting them off; regarding arisen evil and unwholesome Dharmas, in order to cut them off, wishes to generate diligent and vigorous aspiration, correctly cutting them off; regarding unarisen wholesome Dharmas, in order to cause them to arise, wishes to generate diligent and vigorous aspiration, correctly practicing; regarding arisen wholesome Dharmas
為住不失故，修令增廣故，欲生勤精進發心正行。複次，此菩薩修行欲定斷行，成就神足，依止厭，依止離，依止滅，迴向于舍；修行精進定、心定、觀定斷行，成就神足，依止厭，依止離，依止滅，迴向于舍。複次，此菩薩修行信根，依止厭，依止離，依止滅，迴向于舍；修行精進根、念根、定根、慧根，依止厭，依止離，依止滅，迴向于舍。複次，此菩薩修行信力，依止厭，依止離，依止滅，迴向于舍；修行精進力、念力、定力、慧力，依止厭，依止離，依止滅，迴向于舍。複次，此菩薩修行念覺分，依止厭，依止離，依止滅，迴向于舍；修行擇法覺分、精進覺分、喜覺分、猗覺分、定覺分、舍覺分，依止厭，依止離，依止滅，迴向于舍。複次，此菩薩修行正見，依止厭，依止離，依止滅，迴向于舍；修行正思惟、正語、正業、正命、正精進、正念、正定，依止厭，依止離，依止滅，迴向于舍。菩薩修行如是功德，為不捨一切眾生故，本願所持故，大悲為首故，大慈成就故，思念一切智智故，成就莊嚴佛土故，成就如來力、無所畏、不共佛法、相好音聲悉具足故，求于上上殊勝道故，隨順所聞甚深佛解脫故，思惟大智善巧方便故。
「佛子！菩薩住此焰慧地，所有身見為首，我、人、眾生、壽命、蘊、界、
【現代漢語翻譯】 現代漢語譯本 爲了安住于不失退轉的境界，爲了修習增長廣大，想要生起勤奮精進的發心和正行。此外，這位菩薩修習欲定（想要達成的禪定）以斷除煩惱，成就神通，依止厭離，依止脫離，依止寂滅，迴向于捨棄；修習精進定、心定、觀定以斷除煩惱，成就神通，依止厭離，依止脫離，依止寂滅，迴向于捨棄。此外，這位菩薩修習信根（信心的根本），依止厭離，依止脫離，依止寂滅，迴向于捨棄；修習精進根、念根、定根、慧根，依止厭離，依止脫離，依止寂滅，迴向于捨棄。此外，這位菩薩修習信力（信心的力量），依止厭離，依止脫離，依止寂滅，迴向于捨棄；修習精進力、念力、定力、慧力，依止厭離，依止脫離，依止寂滅，迴向于捨棄。此外，這位菩薩修習念覺分（覺悟的因素之一，即正念），依止厭離，依止脫離，依止寂滅，迴向于捨棄；修習擇法覺分、精進覺分、喜覺分、猗覺分、定覺分、舍覺分，依止厭離，依止脫離，依止寂滅，迴向于捨棄。此外，這位菩薩修習正見（正確的見解），依止厭離，依止脫離，依止寂滅，迴向于捨棄；修習正思惟、正語、正業、正命、正精進、正念、正定，依止厭離，依止脫離，依止寂滅，迴向于捨棄。菩薩修習這樣的功德，是爲了不捨棄一切眾生，因為本願的堅持，以大悲為首，成就大慈，思念一切智智（佛的智慧），成就莊嚴的佛土，成就如來的十力、四無所畏、十八不共佛法、相好音聲悉皆具足，追求最上最殊勝的道，隨順所聽聞的甚深佛解脫，思惟大智慧和善巧方便。 『佛子！菩薩安住於此焰慧地（菩薩修行十地中的第三地），所有以身見為首的，我、人、眾生、壽命、蘊、界、處等一切執著，都已斷除。』
【English Translation】 English version For the sake of dwelling without loss, for the sake of cultivating and increasing extensively, one desires to generate diligent effort, aspiration, and right practice. Furthermore, this Bodhisattva cultivates the desire-concentration (chanda-samadhi) to sever afflictions, achieves supernormal powers, relies on aversion, relies on detachment, relies on cessation, and dedicates it to relinquishment; cultivates effort-concentration, mind-concentration, and contemplation-concentration to sever afflictions, achieves supernormal powers, relies on aversion, relies on detachment, relies on cessation, and dedicates it to relinquishment. Furthermore, this Bodhisattva cultivates the root of faith (saddha-indriya), relies on aversion, relies on detachment, relies on cessation, and dedicates it to relinquishment; cultivates the root of effort, the root of mindfulness, the root of concentration, and the root of wisdom, relies on aversion, relies on detachment, relies on cessation, and dedicates it to relinquishment. Furthermore, this Bodhisattva cultivates the power of faith (saddha-bala), relies on aversion, relies on detachment, relies on cessation, and dedicates it to relinquishment; cultivates the power of effort, the power of mindfulness, the power of concentration, and the power of wisdom, relies on aversion, relies on detachment, relies on cessation, and dedicates it to relinquishment. Furthermore, this Bodhisattva cultivates the mindfulness factor of enlightenment (sati-sambojjhanga), relies on aversion, relies on detachment, relies on cessation, and dedicates it to relinquishment; cultivates the investigation of dharma factor of enlightenment, the effort factor of enlightenment, the joy factor of enlightenment, the tranquility factor of enlightenment, the concentration factor of enlightenment, and the equanimity factor of enlightenment, relies on aversion, relies on detachment, relies on cessation, and dedicates it to relinquishment. Furthermore, this Bodhisattva cultivates right view (samma-ditthi), relies on aversion, relies on detachment, relies on cessation, and dedicates it to relinquishment; cultivates right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration, relies on aversion, relies on detachment, relies on cessation, and dedicates it to relinquishment. The Bodhisattva cultivates such merits for the sake of not abandoning all sentient beings, because of the upholding of the original vow, with great compassion as the foremost, accomplishing great loving-kindness, contemplating all-knowing wisdom (sarvajnana), accomplishing the adornment of the Buddha-land, accomplishing the Tathagata's ten powers, four fearlessnesses, eighteen unshared Buddha dharmas, and the complete possession of marks, characteristics, and voice, seeking the supreme and most excellent path, following the profound liberation of the Buddha as heard, and contemplating great wisdom and skillful means. 『Buddha-son! When a Bodhisattva dwells in this Radiant Wisdom Ground (Vimalaprabha, the third of the ten Bodhisattva grounds), all attachments, beginning with the view of self, such as self, person, sentient being, life, aggregates, realms, and sense bases, are severed.』
處所起執著，出沒思惟；觀察治故，我所故，財物故，著處故，于如是等一切皆離。此菩薩若見業是如來所訶、煩惱所染，皆悉舍離；若見業是順菩薩道、如來所贊，皆悉修行。
「佛子！此菩薩隨所起方便慧，修習于道及助道分，如是而得潤澤心、柔軟心、調順心、利益安樂心、無雜染心、求上上勝法心、求殊勝智慧心、救一切世間心、恭敬尊德無違教命心、隨所聞法皆善修行心。此菩薩知恩、知報恩，心極和善，同住安樂，質直柔軟，無稠林行，無有我慢，善受教誨，得說者意。此菩薩如是忍成就，如是調柔成就，如是寂滅成就，如是忍、調柔、寂滅成就；凈治后地業，作意修行時，得不休息精進、不雜染精進、不退轉精進、廣大精進、無邊精進、熾然精進、無等等精進、無能壞精進、成熟一切眾生精進、善分別道非道精進。是菩薩心界清凈，深心不失，悟解明利，善根增長，離世垢濁，斷諸疑惑，明斷具足，喜樂充滿，佛親護念，無量志樂皆悉成就。
「佛子！菩薩住此焰慧地，以願力故，得見多佛。所謂：見多百佛，見多千佛，見多百千佛，乃至見多百千億那由他佛。皆恭敬尊重，承事供養，衣服、臥具、飲食、湯藥，一切資生悉以奉施，亦以供養一切眾僧，以此善根皆悉迴向阿耨多羅三藐三菩
【現代漢語翻譯】 現代漢語譯本：菩薩對於處所產生執著，就會有出沒的思緒；通過觀察來對治這種執著，因為執著于『我所』（屬於我的東西），執著于財物，執著于所處的地點，對於所有這些，菩薩都應當舍離。如果菩薩看到某種行為是如來所呵斥、被煩惱所染污的，就應當全部捨棄；如果看到某種行為是順應菩薩之道、被如來所讚歎的，就應當全部修行。 佛子！這位菩薩隨著所生起的方便智慧，修習于道以及助道之法，這樣就能得到滋潤的心、柔軟的心、調順的心、利益安樂的心、沒有雜染的心、追求至高無上佛法的心、追求殊勝智慧的心、救度一切世間的心、恭敬尊長不違背教誨的心、隨所聽聞的佛法都能善加修行的心。這位菩薩知恩、知報恩，內心極其和善，與人同住安樂，正直柔和，沒有稠林般的行為（指不坦誠），沒有我慢，善於接受教誨，能理解說法者的意圖。這位菩薩如此成就忍辱，如此成就調柔，如此成就寂滅，如此成就忍辱、調柔、寂滅；在清凈后地業、作意修行時，能得到不休息的精進、不雜染的精進、不退轉的精進、廣大的精進、無邊的精進、熾盛的精進、無與倫比的精進、無能破壞的精進、成熟一切眾生的精進、善於分別道與非道的精進。這位菩薩的心界清凈，深心不失，領悟理解明利，善根增長，遠離世間的垢濁，斷除各種疑惑，明斷具足，喜樂充滿，佛陀親自護念，無量的志向和喜樂都能夠成就。 佛子！菩薩安住於此焰慧地，因為願力的緣故，能夠見到許多佛。例如：見到多百佛，見到多千佛，見到多百千佛，乃至見到多百千億那由他（數量單位，表示極大的數目）佛。都恭敬尊重，承事供養，用衣服、臥具、飲食、湯藥，一切生活所需來奉獻佈施，也用這些來供養一切僧眾，用這些善根全部迴向阿耨多羅三藐三菩提（無上正等正覺）。
【English Translation】 English version: A Bodhisattva who is attached to places will have thoughts of coming and going; through observation, this attachment is cured, because of attachment to 『what is mine』, attachment to wealth, attachment to the place where one is, the Bodhisattva should abandon all of these. If a Bodhisattva sees an action that is rebuked by the Tathagata (the Buddha), and is tainted by afflictions, they should abandon it completely; if they see an action that is in accordance with the Bodhisattva path and praised by the Tathagata, they should practice it completely. Oh, sons of the Buddha! This Bodhisattva, with the wisdom of skillful means that arises, cultivates the path and the factors that aid the path, and thus obtains a heart that is nourished, a heart that is gentle, a heart that is tamed, a heart that benefits and brings happiness, a heart that is free from defilement, a heart that seeks the supreme Dharma, a heart that seeks supreme wisdom, a heart that saves all the world, a heart that respects the venerable and does not disobey teachings, and a heart that practices well all the Dharma that is heard. This Bodhisattva knows gratitude and repays gratitude, their heart is extremely kind, they live in harmony and happiness with others, they are upright and gentle, they do not have behaviors like a dense forest (meaning not being sincere), they do not have arrogance, they are good at receiving teachings, and they can understand the intentions of the speaker. This Bodhisattva thus achieves patience, thus achieves gentleness, thus achieves tranquility, thus achieves patience, gentleness, and tranquility; when purifying the karma of the later stages and practicing with intention, they obtain tireless diligence, undefiled diligence, non-regressing diligence, vast diligence, boundless diligence, blazing diligence, incomparable diligence, indestructible diligence, diligence that matures all sentient beings, and diligence that is good at distinguishing the path from the non-path. This Bodhisattva's mind realm is pure, their deep mind is not lost, their understanding is clear and sharp, their roots of goodness grow, they are free from the defilements of the world, they cut off all doubts, their clear judgment is complete, they are filled with joy, the Buddha personally protects them, and their immeasurable aspirations and joys are all achieved. Oh, sons of the Buddha! A Bodhisattva who dwells in this Flame Wisdom Ground, because of the power of their vows, is able to see many Buddhas. For example, they see many hundreds of Buddhas, see many thousands of Buddhas, see many hundreds of thousands of Buddhas, and even see many hundreds of thousands of billions of Nayutas (a unit of large numbers) of Buddhas. They all respectfully honor, serve, and make offerings, using clothing, bedding, food, medicine, and all necessities of life to offer and give, and also use these to make offerings to all the Sangha (Buddhist monastic community), and use these roots of goodness to dedicate all to Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).
提。于彼佛所，恭敬聽法，聞已受持，具足修行。復于彼諸佛法中出家修道，又更修治深心信解，經無量百千億那由他劫，令諸善根轉復明凈。佛子！譬如金師煉治真金作莊嚴具，余所有金皆不能及；菩薩摩訶薩亦復如是，住於此地所有善根，下地善根所不能及。如摩尼寶清凈光輪能放光明，非諸餘寶之所能及，風雨等緣悉不能壞；菩薩摩訶薩亦復如是，住於此地，下地菩薩所不能及，眾魔煩惱悉不能壞。此菩薩於四攝中，同事偏多；十波羅蜜中，精進偏多；余非不修，但隨力隨分。
「佛子！是名：略說菩薩摩訶薩第四焰慧地。菩薩住此地，多作須夜摩天王，以善方便能除眾生身見等惑，令住正見。佈施、愛語、利行、同事——如是一切諸所作業，皆不離唸佛，不離念法，不離念僧，乃至不離念具足一切種、一切智智。復作是念：『我當於一切眾生中為首、為勝、為殊勝、為妙、為微妙、為上、為無上，乃至為一切智智依止者。』是菩薩若發勤精進，於一念頃，得入億數三昧，得見億數佛，得知億數佛神力，能動億數世界，乃至能示現億數身，一一身億數菩薩以為眷屬；若以菩薩殊勝願力自在示現，過於此數，百劫、千劫乃至百千億那由他劫不能數知。」
爾時，金剛藏菩薩欲重宣其義而說頌言：
【現代漢語翻譯】 現代漢語譯本：
提問：在那佛陀的處所，恭敬地聽聞佛法，聽聞後接受並奉行，圓滿地修行。又在那些佛陀的教法中出家修道，更加修習深厚的信心和理解，經過無量百千億那由他（梵語，意為極大的數字）劫，使各種善根更加明凈。佛子！譬如金匠冶煉真金製作裝飾品，其餘所有的金都不能與之相比；菩薩摩訶薩也是這樣，安住於此地所擁有的善根，是下地菩薩的善根所不能比的。如同摩尼寶（梵語，意為如意寶珠）清凈的光輪能夠放出光明，不是其他寶物所能比的，風雨等因緣都不能損壞它；菩薩摩訶薩也是這樣，安住於此地，是下地菩薩所不能比的，眾魔和煩惱都不能損壞他。這位菩薩在四攝（佈施、愛語、利行、同事）中，以同事最為偏重；在十波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）中，以精進最為偏重；其餘的並非不修，只是隨自己的力量和能力而行。
『佛子！這名為：簡略地說菩薩摩訶薩的第四焰慧地。菩薩安住於此地，大多會成為須夜摩天（欲界第三天）的天王，以善巧方便能夠去除眾生的身見等迷惑，使他們安住于正見。佈施、愛語、利行、同事——像這樣一切所作的，都不離唸佛，不離念法，不離念僧，乃至不離念具足一切種、一切智智。又作這樣的念頭：『我應當在一切眾生中成為首領、成為最殊勝的、成為特別殊勝的、成為美妙的、成為最微妙的、成為至上的、成為無上的，乃至成為一切智智的依止者。』這位菩薩如果發起勤奮精進，在一念之間，能夠進入億數的三昧（梵語，意為禪定），能夠見到億數的佛，能夠得知億數佛的神力，能夠震動億數的世界，乃至能夠示現億數的身，每一個身都有億數的菩薩作為眷屬；如果以菩薩殊勝的願力自在地示現，超過這個數目，百劫、千劫乃至百千億那由他劫都不能數盡。』
當時，金剛藏菩薩想要重述這個意義，而說了偈頌： 現代漢語譯本：
提問：在那佛陀的處所，恭敬地聽聞佛法，聽聞後接受並奉行，圓滿地修行。又在那些佛陀的教法中出家修道，更加修習深厚的信心和理解，經過無量百千億那由他（梵語，意為極大的數字）劫，使各種善根更加明凈。佛子！譬如金匠冶煉真金製作裝飾品，其餘所有的金都不能與之相比；菩薩摩訶薩也是這樣，安住於此地所擁有的善根，是下地菩薩的善根所不能比的。如同摩尼寶（梵語，意為如意寶珠）清凈的光輪能夠放出光明，不是其他寶物所能比的，風雨等因緣都不能損壞它；菩薩摩訶薩也是這樣，安住於此地，是下地菩薩所不能比的，眾魔和煩惱都不能損壞他。這位菩薩在四攝（佈施、愛語、利行、同事）中，以同事最為偏重；在十波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）中，以精進最為偏重；其餘的並非不修，只是隨自己的力量和能力而行。
『佛子！這名為：簡略地說菩薩摩訶薩的第四焰慧地。菩薩安住於此地，大多會成為須夜摩天（欲界第三天）的天王，以善巧方便能夠去除眾生的身見等迷惑，使他們安住于正見。佈施、愛語、利行、同事——像這樣一切所作的，都不離唸佛，不離念法，不離念僧，乃至不離念具足一切種、一切智智。又作這樣的念頭：『我應當在一切眾生中成為首領、成為最殊勝的、成為特別殊勝的、成為美妙的、成為最微妙的、成為至上的、成為無上的，乃至成為一切智智的依止者。』這位菩薩如果發起勤奮精進，在一念之間，能夠進入億數的三昧（梵語，意為禪定），能夠見到億數的佛，能夠得知億數佛的神力，能夠震動億數的世界，乃至能夠示現億數的身，每一個身都有億數的菩薩作為眷屬；如果以菩薩殊勝的願力自在地示現，超過這個數目，百劫、千劫乃至百千億那由他劫都不能數盡。』
當時，金剛藏菩薩想要重述這個意義，而說了偈頌：
【English Translation】 English version:
Question: In the presence of that Buddha, respectfully listening to the Dharma, having heard it, accepting and upholding it, and practicing it completely. Furthermore, having left home to cultivate the Way within those Buddhas' teachings, and further cultivating deep faith and understanding, after countless hundreds of thousands of billions of nayutas (Sanskrit, meaning a very large number) of kalpas, making all good roots even more clear and pure. O son of the Buddha! Just as a goldsmith refines pure gold to make ornaments, and all other gold cannot compare to it; so too is it with a Bodhisattva Mahasattva, dwelling in this stage, all the good roots they possess cannot be compared to the good roots of lower stages. Like the pure light wheel of a mani jewel (Sanskrit, meaning wish-fulfilling jewel) that can emit light, which no other jewel can match, and which cannot be destroyed by wind, rain, or other conditions; so too is it with a Bodhisattva Mahasattva, dwelling in this stage, who cannot be compared to Bodhisattvas of lower stages, and who cannot be destroyed by all demons and afflictions. This Bodhisattva, among the four means of attraction (giving, kind speech, beneficial action, and cooperation), emphasizes cooperation the most; among the ten paramitas (giving, morality, patience, diligence, meditation, wisdom, skillful means, vows, power, and knowledge), emphasizes diligence the most; the others are not neglected, but are practiced according to their strength and capacity.
'O son of the Buddha! This is called: briefly speaking, the fourth Flame of Wisdom stage of a Bodhisattva Mahasattva. A Bodhisattva dwelling in this stage mostly becomes the king of the Tusita Heaven (the third heaven of the desire realm), and with skillful means is able to remove the delusions of self-view and so on from sentient beings, causing them to dwell in right view. Giving, kind speech, beneficial action, cooperation—all such actions are not separate from mindfulness of the Buddha, not separate from mindfulness of the Dharma, not separate from mindfulness of the Sangha, and even not separate from mindfulness of possessing all kinds of all-knowing wisdom. And they also have this thought: 『I shall be the leader among all sentient beings, the most excellent, the especially excellent, the wonderful, the most wonderful, the supreme, the unsurpassed, and even the one upon whom all-knowing wisdom relies.』 If this Bodhisattva generates diligent effort, in a single moment, they can enter into billions of samadhis (Sanskrit, meaning meditative absorption), can see billions of Buddhas, can know the divine power of billions of Buddhas, can shake billions of worlds, and even can manifest billions of bodies, each body having billions of Bodhisattvas as attendants; if they manifest freely with the Bodhisattva's superior power of vows, it exceeds this number, and hundreds of kalpas, thousands of kalpas, even hundreds of thousands of billions of nayutas of kalpas cannot count it.'
At that time, Bodhisattva Vajragarbha, wishing to restate the meaning, spoke in verse: English version:
Question: In the presence of that Buddha, respectfully listening to the Dharma, having heard it, accepting and upholding it, and practicing it completely. Furthermore, having left home to cultivate the Way within those Buddhas' teachings, and further cultivating deep faith and understanding, after countless hundreds of thousands of billions of nayutas (Sanskrit, meaning a very large number) of kalpas, making all good roots even more clear and pure. O son of the Buddha! Just as a goldsmith refines pure gold to make ornaments, and all other gold cannot compare to it; so too is it with a Bodhisattva Mahasattva, dwelling in this stage, all the good roots they possess cannot be compared to the good roots of lower stages. Like the pure light wheel of a mani jewel (Sanskrit, meaning wish-fulfilling jewel) that can emit light, which no other jewel can match, and which cannot be destroyed by wind, rain, or other conditions; so too is it with a Bodhisattva Mahasattva, dwelling in this stage, who cannot be compared to Bodhisattvas of lower stages, and who cannot be destroyed by all demons and afflictions. This Bodhisattva, among the four means of attraction (giving, kind speech, beneficial action, and cooperation), emphasizes cooperation the most; among the ten paramitas (giving, morality, patience, diligence, meditation, wisdom, skillful means, vows, power, and knowledge), emphasizes diligence the most; the others are not neglected, but are practiced according to their strength and capacity.
'O son of the Buddha! This is called: briefly speaking, the fourth Flame of Wisdom stage of a Bodhisattva Mahasattva. A Bodhisattva dwelling in this stage mostly becomes the king of the Tusita Heaven (the third heaven of the desire realm), and with skillful means is able to remove the delusions of self-view and so on from sentient beings, causing them to dwell in right view. Giving, kind speech, beneficial action, cooperation—all such actions are not separate from mindfulness of the Buddha, not separate from mindfulness of the Dharma, not separate from mindfulness of the Sangha, and even not separate from mindfulness of possessing all kinds of all-knowing wisdom. And they also have this thought: 『I shall be the leader among all sentient beings, the most excellent, the especially excellent, the wonderful, the most wonderful, the supreme, the unsurpassed, and even the one upon whom all-knowing wisdom relies.』 If this Bodhisattva generates diligent effort, in a single moment, they can enter into billions of samadhis (Sanskrit, meaning meditative absorption), can see billions of Buddhas, can know the divine power of billions of Buddhas, can shake billions of worlds, and even can manifest billions of bodies, each body having billions of Bodhisattvas as attendants; if they manifest freely with the Bodhisattva's superior power of vows, it exceeds this number, and hundreds of kalpas, thousands of kalpas, even hundreds of thousands of billions of nayutas of kalpas cannot count it.'
At that time, Bodhisattva Vajragarbha, wishing to restate the meaning, spoke in verse:
「菩薩已凈第三地， 次觀眾生世法界， 空界識界及三界， 心解悉了能趣入。 始登焰地增勢力， 生如來家永不退， 于佛法僧信不壞， 觀法無常無有起。 觀世成壞業有生， 生死涅槃剎等業， 觀前後際亦觀盡， 如是修行生佛家。 得是法已增慈愍， 轉更勤修四念處， 身受心法內外觀， 世間貪愛皆除遣。 菩薩修治四勤行， 惡法除滅善增長， 神足根力悉善修， 七覺八道亦如是。 為度眾生修彼行， 本願所護慈悲首， 求一切智及佛土， 亦念如來十種力， 四無所畏不共法， 殊特相好深美音； 亦求妙道解脫處， 及大方便修行彼。 身見為首六十二， 我及我所無量種， 蘊界處等諸取著， 此四地中一切離。 如來所訶煩惱行， 以無義利皆除斷； 智者修行清凈業， 為度眾生無不作。 菩薩勤修不懈怠， 即得十心皆具足， 專求佛道無厭倦， 志期受職度眾生。 恭敬尊德修行法， 知恩易誨無慍暴， 舍慢離諂心調柔， 轉更精勤不退轉。 菩薩住此焰慧地， 其心清凈永不失， 悟解決定善增長， 疑網垢濁悉皆離。 此地菩薩人中勝， 供那由他無量佛，
【現代漢語翻譯】 現代漢語譯本 菩薩已經清凈了第三地（指菩薩修行過程中的第三個階段），接下來觀察眾生的世俗世界， 包括空界（指空無的境界）、識界（指意識的境界）以及欲界、色界、無色界這三界， 他們的心理解悟，都能通達並進入這些境界。 開始登上焰地（指菩薩修行過程中的第四個階段），增長了力量， 生在如來（佛）的家中，永遠不會退轉， 對於佛、法、僧三寶的信仰不會動搖，觀察到一切法都是無常的，沒有固定的開始。 觀察世界的形成和毀滅，業力的產生， 生死輪迴和涅槃寂靜，以及剎那間的各種業力， 觀察過去、未來以及最終的寂滅，像這樣修行，就出生在佛的家中。 得到這些法之後，增長了慈悲憐憫之心， 更加勤奮地修習四念處（指身念處、受念處、心念處、法念處）， 從內外兩個方面觀察身體、感受、心念和法，世間的貪愛都能夠去除。 菩薩修習四勤行（指已生惡令斷、未生惡令不生、已生善令增長、未生善令生）， 使惡法消除，善法增長， 神通、根、力都得到很好的修習，七覺支（指擇法覺支、精進覺支、喜覺支、輕安覺支、念覺支、定覺支、舍覺支）和八正道（指正見、正思惟、正語、正業、正命、正精進、正念、正定）也是如此。 爲了度化眾生而修習這些行為，以本來的誓願所守護的慈悲為首要， 追求一切智慧和清凈的佛土，也憶念如來的十種力量（指處非處智力、業異熟智力、靜慮解脫等持等至智力、根上下智力、種種勝解智力、種種界智力、一切至所道智力、宿住隨念智力、死生智力、漏盡智力）， 四無所畏（指一切智無所畏、漏盡無所畏、說障法無所畏、說盡苦道無所畏）和不共法（指佛獨有的功德）， 殊勝的相好和深遠美好的聲音； 也追求微妙的解脫之道，以及運用大方便來修行。 以身見（認為身體是真實存在的）為首的六十二種邪見， 關於『我』和『我所』的無量種執著， 對於五蘊（指色、受、想、行、識）、十二處（指眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵）和十八界（指六根、六塵、六識）等的各種執著， 在第四地中全部都得以遠離。 如來所呵斥的煩惱行為，因為沒有意義和利益，都應當斷除； 有智慧的人修行清凈的業，爲了度化眾生，沒有不做的。 菩薩勤奮修行，不懈怠， 就能得到十種心（指信心、精進心、念心、定心、慧心、戒心、舍心、慚心、愧心、忍心）都具足， 專心追求佛道，沒有厭倦，立志接受佛的職位，度化眾生。 恭敬有德行的人，修行佛法， 知恩圖報，容易接受教誨，沒有憤怒和暴躁， 捨棄傲慢，遠離諂媚，心性調柔， 更加精進勤奮，不退轉。 菩薩安住在這焰慧地（指菩薩修行過程中的第四個階段）， 他的心清凈，永遠不會失去， 覺悟和決斷的能力增長， 疑惑和污垢都完全消除。 此地的菩薩是人中最殊勝的，供養那由他（指數量單位，表示極大的數量）無量的佛。
【English Translation】 English version The Bodhisattva, having purified the third ground (referring to the third stage in a Bodhisattva's practice), then observes the mundane world of sentient beings, including the space realm (referring to the realm of emptiness), the consciousness realm (referring to the realm of consciousness), and the three realms of desire, form, and formlessness, their understanding and realization, being able to penetrate and enter these realms. Beginning to ascend the Flame Ground (referring to the fourth stage in a Bodhisattva's practice), their power increases, born into the family of the Tathagata (Buddha), never to regress, their faith in the Buddha, Dharma, and Sangha (the Three Jewels) is unwavering, observing that all dharmas are impermanent, without a fixed beginning. Observing the formation and destruction of the world, the arising of karma, the cycle of birth and death and the peace of Nirvana, as well as the various karmas in an instant, observing the past, future, and ultimate cessation, practicing in this way, they are born into the Buddha's family. Having attained these dharmas, their compassion and pity increase, they diligently cultivate the Four Foundations of Mindfulness (referring to mindfulness of the body, feelings, mind, and dharmas), observing the body, feelings, mind, and dharmas both internally and externally, all worldly attachments are removed. The Bodhisattva cultivates the Four Right Exertions (referring to preventing unwholesome states from arising, abandoning unwholesome states that have arisen, cultivating wholesome states that have not arisen, and maintaining wholesome states that have arisen), causing unwholesome dharmas to cease and wholesome dharmas to increase, their supernatural powers, roots, and strengths are well cultivated, as are the Seven Factors of Enlightenment (referring to mindfulness, investigation of dharmas, energy, joy, tranquility, concentration, and equanimity) and the Eightfold Path (referring to right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration). They cultivate these practices to liberate sentient beings, with compassion protected by their original vows as the foremost, seeking all wisdom and a pure Buddha-land, also remembering the ten powers of the Tathagata (referring to the power of knowing what is possible and impossible, the power of knowing the results of actions, the power of knowing the various meditative states, the power of knowing the different faculties of beings, the power of knowing the various inclinations of beings, the power of knowing the different realms of beings, the power of knowing the path leading to all destinations, the power of knowing past lives, the power of knowing the death and rebirth of beings, and the power of knowing the extinction of all defilements), the Four Fearlessnesses (referring to fearlessness in proclaiming complete enlightenment, fearlessness in proclaiming the extinction of all defilements, fearlessness in proclaiming the obstacles to enlightenment, and fearlessness in proclaiming the path to the extinction of suffering) and the unique qualities of a Buddha, the extraordinary marks and characteristics and the profound and beautiful voice; also seeking the subtle path of liberation, and practicing with great skillful means. The sixty-two wrong views, with the view of a self (believing the body to be real) as the foremost, the countless attachments to 'I' and 'mine', the various attachments to the five aggregates (referring to form, feeling, perception, mental formations, and consciousness), the twelve sense bases (referring to the six sense organs and their six corresponding objects), and the eighteen realms (referring to the six sense organs, their six corresponding objects, and the six consciousnesses), all are abandoned in the fourth ground. The afflictive actions that the Tathagata condemns, because they are without meaning or benefit, should all be cut off; the wise person cultivates pure actions, doing everything to liberate sentient beings. The Bodhisattva practices diligently, without laziness, and attains the ten minds (referring to faith, diligence, mindfulness, concentration, wisdom, discipline, renunciation, shame, remorse, and patience) in their entirety, devotedly seeking the path of Buddhahood, without weariness, aspiring to receive the position of a Buddha and liberate sentient beings. Respecting those with virtue, practicing the Dharma, being grateful, easily accepting teachings, without anger or impatience, abandoning arrogance, staying away from flattery, with a gentle mind, becoming more diligent and not regressing. The Bodhisattva dwells in this Flame of Wisdom Ground (referring to the fourth stage in a Bodhisattva's practice), their mind is pure, never to be lost, their understanding and decisiveness increase, all doubts and defilements are completely eliminated. The Bodhisattva of this ground is the most excellent among people, making offerings to countless Buddhas, as many as nayutas (referring to a large number).
聽聞正法亦出家， 不可沮壞如真金。 菩薩住此具功德， 以智方便修行道， 不為眾魔心退轉， 譬如妙寶無能壞。 住此多作焰天王， 於法自在眾所尊， 普化群生除惡見， 專求佛智修善業。 菩薩勤加精進力， 獲三昧等皆億數； 若以愿智力所為， 過於此數無能知。 如是菩薩第四地， 所行清凈微妙道， 功德義智共相應， 我為佛子已宣說。」
第五地
菩薩聞此勝地行， 於法解悟心歡喜， 空中雨華讚歎言： 「善哉大士金剛藏！」 自在天王與天眾， 聞法踴躍住虛空， 普放種種妙光云， 供養如來喜充遍。 天諸采女奏天樂， 亦以言辭歌贊佛， 悉以菩薩威神故， 于彼聲中發是言： 「佛愿久遠今乃滿， 佛道久遠今乃得， 釋迦文佛至天宮， 利天人者久乃見。 大海久遠今始動， 佛光久遠今乃放， 眾生久遠始安樂， 大悲音聲久乃聞。 功德彼岸皆已到， 憍慢黑闇皆已滅， 最極清凈如虛空， 不染世法猶蓮華。 大牟尼尊現於世， 譬如須彌出巨海， 供養能盡一切苦， 供養必得諸佛智； 此應供處供無等， 是故歡心供養佛。」 如是無量諸天女
【現代漢語翻譯】 現代漢語譯本 聽聞正法而出家修行，其心志堅定如真金般不可摧毀。 菩薩安住於此境界，具足種種功德，以智慧和方便善巧修行佛道。 他們不會因眾魔的干擾而退轉道心，如同珍貴的寶物般堅不可摧。 安住於此境界的菩薩，多生為焰天王（Yama，欲界第六天之主），于佛法自在無礙，受眾人尊敬。 他們普遍教化眾生，去除邪惡見解，專心追求佛陀的智慧，修習善業。 菩薩勤奮精進，獲得的三昧（samadhi，禪定）等功德，數量多達億數。 若以願力和智慧所成就的功德，則遠超此數，無法計量。 這樣的菩薩處於第四地（菩薩修行階位），所修行的道路清凈而微妙。 他們的功德和智慧相互應和，我作為佛子已為你們宣說了。
第五地 菩薩聽聞這殊勝的修行境界，對佛法有了更深的理解，心中充滿歡喜。 天空中降下花雨，讚歎道：『善哉！大士金剛藏（Vajragarbha，菩薩名）！』 自在天王（Isvara，欲界第六天之主）和天眾聽聞佛法，歡喜踴躍，安住于虛空中。 他們普遍放出種種美妙的光芒，如同雲彩般，供養如來，心中充滿喜悅。 天上的采女演奏天樂，也用言辭歌頌讚美佛陀。 這一切都是因為菩薩的威神力，在這些聲音中發出這樣的讚歎： 『佛陀的願力經過久遠的時間，如今終於圓滿；佛道經過久遠的時間，如今終於成就。 釋迦文佛（Sakyamuni，佛教創始人）來到天宮，利益天人和眾生，這是經過久遠的時間才得見的。 大海經過久遠的時間，如今才開始震動；佛光經過久遠的時間，如今才開始放射。 眾生經過久遠的時間，如今才開始獲得安樂；大悲的音聲經過久遠的時間，如今才得以聽聞。 佛陀已到達功德的彼岸，驕慢和黑暗都已滅盡。 佛陀最極清凈，如同虛空一般，不被世俗所污染，如同蓮花一般。 大牟尼尊（Mahamuni，對佛陀的尊稱）顯現於世，如同須彌山（Sumeru，佛教宇宙觀中的中心山）從大海中升起。 供養佛陀能消除一切痛苦，供養佛陀必定能獲得諸佛的智慧。 佛陀是應供養的無上福田，因此我們歡喜地供養佛陀。』 像這樣，無量的天女們都發出了讚歎。
【English Translation】 English version Having heard the true Dharma and renounced the world, their resolve is as firm and unbreakable as pure gold. Bodhisattvas abiding in this state possess all kinds of merits, skillfully practicing the Buddha's path with wisdom and expedient means. They will not retreat from their aspiration due to the disturbances of demons, as they are as indestructible as precious jewels. Bodhisattvas abiding in this state are often born as Yama (the king of the sixth heaven of the desire realm), who is free in the Dharma and respected by all. They universally teach sentient beings, removing evil views, and wholeheartedly seek the wisdom of the Buddha, cultivating good deeds. Bodhisattvas diligently advance, obtaining samadhis (meditative absorption) and other merits, the number of which reaches into the billions. If the merits achieved through their vows and wisdom were to be measured, they would far exceed this number, beyond calculation. Such Bodhisattvas are in the fourth stage (of Bodhisattva practice), and the path they walk is pure and subtle. Their merits and wisdom are in harmony, and I, as a son of the Buddha, have already proclaimed this to you.
The Fifth Stage Bodhisattvas, having heard of this superior state of practice, gain a deeper understanding of the Dharma, and their hearts are filled with joy. Flowers rain down from the sky, and praises are spoken: 'Well done! Great Bodhisattva Vajragarbha!' Isvara (the king of the sixth heaven of the desire realm) and the heavenly hosts, having heard the Dharma, rejoice and leap for joy, dwelling in the sky. They universally emit all kinds of wonderful light, like clouds, offering them to the Tathagata, their hearts filled with joy. The celestial maidens play heavenly music, and also sing praises of the Buddha in words. All of this is due to the majestic power of the Bodhisattvas, and from these sounds, these praises arise: 'The Buddha's vows, after a long time, are now finally fulfilled; the Buddha's path, after a long time, is now finally achieved. Sakyamuni Buddha (the founder of Buddhism) has come to the heavenly palace, benefiting gods and humans, and this is seen after a long time. The great ocean, after a long time, has now begun to stir; the Buddha's light, after a long time, has now begun to shine. Sentient beings, after a long time, have now begun to find peace; the sound of great compassion, after a long time, can now be heard. The Buddha has reached the shore of merit, and pride and darkness have been extinguished. The Buddha is most pure, like the void, unpolluted by worldly affairs, like a lotus flower. The Mahamuni (a respectful title for the Buddha) appears in the world, like Mount Sumeru (the central mountain in Buddhist cosmology) rising from the great ocean. Offering to the Buddha can eliminate all suffering, and offering to the Buddha will surely attain the wisdom of all Buddhas. The Buddha is the supreme field of merit worthy of offerings, therefore we joyfully offer to the Buddha.' In this way, countless celestial maidens all offered their praises.
， 發此言辭稱讚已， 一切恭敬喜充滿， 瞻仰如來默然住。 是時大士解脫月， 復請無畏金剛藏： 「第五地中諸行相， 唯愿佛子為宣說！」
爾時，金剛藏菩薩告解脫月菩薩言：
「佛子！菩薩摩訶薩第四地所行道善圓滿已，欲入第五難勝地，當以十種平等清凈心趣入。何等為十？所謂：於過去佛法平等清凈心、未來佛法平等清凈心、現在佛法平等清凈心、戒平等清凈心、心平等清凈心、除見疑悔平等清凈心、道非道智平等清凈心、修行智見平等清凈心、於一切菩提分法上上觀察平等清凈心、教化一切眾生平等清凈心。菩薩摩訶薩以此十種平等清凈心，得入菩薩第五地。
「佛子！菩薩摩訶薩住此第五地已，以善修菩提分法故，善凈深心故，復轉求上勝道故，隨順真如故，願力所持故，於一切眾生慈愍不捨故，積集福智助道故，精勤修習不息故，出生善巧方便故，觀察照明上上地故，受如來護念故，念智力所持故，得不退轉心。
「佛子！此菩薩摩訶薩如實知此是苦聖諦、此是苦集聖諦、此是苦滅聖諦、此是苦滅道聖諦，善知俗諦，善知第一義諦，善知相諦，善知差別諦，善知成立諦，善知事諦，善知生諦，善知盡無生諦，善知入道智諦，善知一切菩薩地次第成就諦
【現代漢語翻譯】 現代漢語譯本：說完這些讚美之詞后，一切眾生都充滿了恭敬和喜悅，他們瞻仰著如來，默然不語。這時，大士解脫月菩薩再次向無畏金剛藏菩薩請教：『請佛子為我們宣說第五地中的修行境界！』 這時，金剛藏菩薩告訴解脫月菩薩說：『佛子！菩薩摩訶薩在第四地所修行的道已經圓滿，想要進入第五難勝地，應當以十種平等清凈的心來趣入。這十種是什麼呢？分別是：對於過去佛法的平等清凈心、對於未來佛法的平等清凈心、對於現在佛法的平等清凈心、對於戒律的平等清凈心、對於心的平等清凈心、對於去除見解、疑惑和後悔的平等清凈心、對於道與非道的智慧的平等清凈心、對於修行智慧和見解的平等清凈心、對於一切菩提分法不斷向上觀察的平等清凈心、以及教化一切眾生的平等清凈心。菩薩摩訶薩憑藉這十種平等清凈的心，就能進入菩薩的第五地。』 『佛子！菩薩摩訶薩安住于這第五地后，因為善於修習菩提分法，善於凈化深層的心，又不斷追求更殊勝的道，順應真如的實相，被願力所支援，對於一切眾生慈悲憐憫而不捨棄，積累福德和智慧來輔助修行，精勤修習而不懈怠，生出善巧方便，觀察並明瞭更高層次的境界，受到如來的護念，被念力與智慧力所支援，從而獲得不退轉的心。 『佛子！這位菩薩摩訶薩如實地知道這是苦聖諦（duhkha satya，關於苦的真理）、這是苦集聖諦（duhkha samudaya satya，關於苦的起因的真理）、這是苦滅聖諦（duhkha nirodha satya，關於苦的止息的真理）、這是苦滅道聖諦（duhkha nirodha marga satya，關於通向苦的止息的道路的真理），善於瞭解世俗諦（samvriti satya，相對真理），善於瞭解第一義諦（paramartha satya，絕對真理），善於瞭解相諦（lakshana satya，關於現象的真理），善於瞭解差別諦（vishesha satya，關於差別的真理），善於瞭解成立諦（sthapanā satya，關於建立的真理），善於瞭解事諦（vastu satya，關於事件的真理），善於瞭解生諦（utpāda satya，關於產生的真理），善於瞭解盡無生諦（nirodha anutpāda satya，關於滅盡和不生的真理），善於瞭解入道智諦（marga jnana satya，關於進入道的智慧的真理），善於瞭解一切菩薩地次第成就諦（sarva bodhisattva bhumi krama siddhi satya，關於所有菩薩地的次第成就的真理）。』
【English Translation】 English version: Having spoken these words of praise, all beings were filled with reverence and joy, gazing upon the Tathagata in silent contemplation. Then, the great Bodhisattva, Liberation Moon, once again asked the fearless Vajragarbha Bodhisattva: 'May the Buddha-son explain to us the practices of the fifth stage!' At that time, Vajragarbha Bodhisattva said to Liberation Moon Bodhisattva: 'Buddha-son! When a Bodhisattva Mahasattva has perfectly completed the path practiced in the fourth stage, and wishes to enter the fifth, the Difficult-to-Conquer Stage, they should enter with ten kinds of equal and pure minds. What are these ten? They are: an equal and pure mind towards the Buddhadharma of the past, an equal and pure mind towards the Buddhadharma of the future, an equal and pure mind towards the Buddhadharma of the present, an equal and pure mind towards precepts, an equal and pure mind towards the mind itself, an equal and pure mind that removes views, doubts, and regrets, an equal and pure mind of wisdom regarding the path and non-path, an equal and pure mind of wisdom and insight in practice, an equal and pure mind that continuously observes all aspects of the Bodhi-factors, and an equal and pure mind to teach all sentient beings. A Bodhisattva Mahasattva, with these ten kinds of equal and pure minds, can enter the fifth stage of a Bodhisattva.' 'Buddha-son! When a Bodhisattva Mahasattva dwells in this fifth stage, because they are skilled in practicing the Bodhi-factors, skilled in purifying the deep mind, and continuously seek the superior path, in accordance with Suchness, supported by the power of vows, with compassion and mercy for all sentient beings without abandoning them, accumulating merit and wisdom to aid the path, diligently practicing without ceasing, generating skillful means, observing and illuminating the higher stages, receiving the protection of the Tathagata, and supported by the power of mindfulness and wisdom, they attain a non-retrogressing mind. 'Buddha-son! This Bodhisattva Mahasattva truly knows that this is the Noble Truth of Suffering (duhkha satya), this is the Noble Truth of the Origin of Suffering (duhkha samudaya satya), this is the Noble Truth of the Cessation of Suffering (duhkha nirodha satya), this is the Noble Truth of the Path to the Cessation of Suffering (duhkha nirodha marga satya), is skilled in understanding the Conventional Truth (samvriti satya), is skilled in understanding the Ultimate Truth (paramartha satya), is skilled in understanding the Truth of Characteristics (lakshana satya), is skilled in understanding the Truth of Distinctions (vishesha satya), is skilled in understanding the Truth of Establishment (sthapanā satya), is skilled in understanding the Truth of Events (vastu satya), is skilled in understanding the Truth of Arising (utpāda satya), is skilled in understanding the Truth of Cessation and Non-arising (nirodha anutpāda satya), is skilled in understanding the Truth of Wisdom Entering the Path (marga jnana satya), and is skilled in understanding the Truth of the Sequential Accomplishment of All Bodhisattva Stages (sarva bodhisattva bhumi krama siddhi satya).'
，乃至善知如來智成就諦。此菩薩隨眾生心樂令歡喜故，知俗諦；通達一實相故，知第一義諦；覺法自相、共相故，知相諦；了諸法分位差別故，知差別諦；善分別蘊、界、處故，知成立諦；覺身心苦惱故，知事諦；覺諸趣生相續故，知生諦；一切熱惱畢竟滅故，知盡無生智諦；出生無二故，知入道智諦；正覺一切行相故，善知一切菩薩地次第相續成就，乃至如來智成就諦。以信解智力知，非以究竟智力知。
「佛子！此菩薩摩訶薩得如是諸諦智已，如實知一切有為法虛妄、詐偽、誑惑愚夫。菩薩爾時，于諸眾生轉增大悲，生大慈光明。佛子！此菩薩摩訶薩得如是智力，不捨一切眾生，常求佛智，如實觀一切有為行前際、后際。知從前際無明、有、愛，故生生死流轉，于諸蘊宅不能動出，增長苦聚；無我、無壽者、無養育者、無更數取后趣身者，離我、我所。如前際，后際亦如是，皆無所有。虛妄、貪著，斷盡出離；若有若無，皆如實知。佛子！此菩薩摩訶薩復作是念：『此諸凡夫愚癡無智，甚為可愍。有無數身已滅、今滅、當滅，如是盡滅，不能于身而生厭想，轉更增長機關苦事，隨生死流不能還返，于諸蘊宅不求出離，不知憂畏四大毒蛇，不能拔出諸慢見箭，不能息滅貪、恚、癡火，不能破壞無明黑暗，不
【現代漢語翻譯】 現代漢語譯本：乃至善於了知如來智慧成就的真諦。（此處的「諦」指真理、實相）這位菩薩爲了使眾生隨其心意而歡喜，所以了知世俗諦（指世俗的真理）；通達唯一的真實相，所以了知第一義諦（指最高的真理）；覺悟諸法的自相和共相，所以了知相諦（指諸法的表象）；明瞭諸法在分位上的差別，所以了知差別諦（指諸法之間的差異）；善於分別五蘊、十二界、十八處，所以了知成立諦（指諸法成立的依據）；覺悟身心的苦惱，所以了知事諦（指苦難的真相）；覺悟眾生在六道中的生死相續，所以了知生諦（指生命輪迴的真相）；一切熱惱徹底滅盡，所以了知盡無生智諦（指滅盡煩惱的智慧）；從無二的境界出生，所以了知入道智諦（指進入解脫之道的智慧）；正確覺悟一切行相，所以善於了知一切菩薩地的次第相續成就，乃至如來智慧成就的真諦。這些都是以信解的智慧力量來了解，而不是以究竟的智慧力量來了解。 佛子！這位菩薩摩訶薩獲得這些真諦的智慧后，如實地知道一切有為法都是虛妄、欺詐、虛偽，迷惑愚夫的。菩薩這時，對眾生更加增長大悲心，生起大慈光明。佛子！這位菩薩摩訶薩獲得這樣的智慧力量，不捨棄一切眾生，常常尋求佛的智慧，如實地觀察一切有為行的前際和后際。知道從前際的無明、有、愛，所以產生生死的流轉，在五蘊的宅舍中不能動搖而出離，增長苦的聚集；沒有我、沒有壽命者、沒有養育者、沒有再次受生後世身體的人，遠離我、我所。如同前際一樣，后際也是如此，都是沒有的。虛妄、貪著，斷盡而出離；無論是有還是無，都如實地知道。佛子！這位菩薩摩訶薩又這樣想：『這些凡夫愚癡沒有智慧，真是可憐。無數的身體已經滅亡、正在滅亡、將要滅亡，這樣滅盡，卻不能對身體產生厭惡的想法，反而更加增長機關苦事，隨著生死的流轉不能返回，在五蘊的宅舍中不尋求出離，不知道畏懼四大毒蛇，不能拔出各種慢見的毒箭，不能熄滅貪、嗔、癡的火焰，不能破壞無明的黑暗，不』
【English Translation】 English version: and even to be well-versed in the truth of the Tathagata's wisdom accomplishment. This Bodhisattva, in order to make sentient beings happy according to their inclinations, understands the mundane truth (conventional truth); by penetrating the one true reality, understands the ultimate truth (the highest truth); by awakening to the self-nature and common nature of all dharmas, understands the truth of characteristics (the appearance of all dharmas); by understanding the differences in the positions of all dharmas, understands the truth of distinctions (the differences between all dharmas); by being skilled in distinguishing the aggregates, realms, and bases, understands the truth of establishment (the basis for the establishment of all dharmas); by awakening to the suffering of body and mind, understands the truth of suffering (the reality of suffering); by awakening to the continuity of beings in the six realms, understands the truth of birth (the reality of the cycle of life); because all heat and afflictions are completely extinguished, understands the truth of the wisdom of extinction and non-birth (the wisdom of extinguishing afflictions); because of being born from the non-dual realm, understands the truth of the wisdom of entering the path (the wisdom of entering the path of liberation); by correctly awakening to all aspects of conduct, is well-versed in the sequential accomplishment of all Bodhisattva stages, and even the truth of the Tathagata's wisdom accomplishment. These are understood through the power of faith and understanding, not through the power of ultimate wisdom. Child of the Buddha! Having obtained such wisdom of these truths, this Bodhisattva Mahasattva truly knows that all conditioned dharmas are false, deceptive, and delusive, misleading foolish beings. At that time, the Bodhisattva increases great compassion towards all sentient beings and generates the light of great loving-kindness. Child of the Buddha! This Bodhisattva Mahasattva, having obtained such wisdom power, does not abandon all sentient beings, constantly seeks the wisdom of the Buddha, and truly observes the past and future limits of all conditioned actions. Knowing that from the past limit of ignorance, existence, and craving, the cycle of birth and death arises, and one cannot move out of the dwelling of the aggregates, increasing the accumulation of suffering; there is no self, no life-span, no nurturer, no one who takes on another body in the future, being apart from self and what belongs to self. Just like the past limit, the future limit is also the same, all are non-existent. False, clinging, completely cut off and liberated; whether there is or is not, all are truly known. Child of the Buddha! This Bodhisattva Mahasattva further thinks: 'These ordinary people are foolish and without wisdom, they are truly pitiful. Countless bodies have already perished, are perishing, and will perish, thus perishing completely, yet they cannot generate a sense of disgust towards the body, but instead increase the suffering of the machine, following the flow of birth and death without returning, not seeking liberation from the dwelling of the aggregates, not knowing to fear the four great poisonous snakes, not being able to pull out the arrows of various conceited views, not being able to extinguish the fires of greed, hatred, and delusion, not being able to destroy the darkness of ignorance, not'
能幹竭愛慾大海，不求十力大聖導師；入魔意稠林，于生死海中，為覺觀波濤之所漂溺。』佛子！此菩薩摩訶薩復作是念：『此諸眾生受如是苦，孤窮困迫，無救無依，無洲無舍，無導無目，無明覆翳，黑暗纏裹。我今為彼一切眾生，修行福智助道之法，獨一發心，不求伴侶；以是功德，令諸眾生畢竟清凈，乃至獲得如來十力、無礙智慧。』佛子！此菩薩摩訶薩以如是智慧觀察所修善根，皆為救護一切眾生，利益一切眾生，安樂一切眾生，哀愍一切眾生，成就一切眾生，解脫一切眾生，攝受一切眾生；令一切眾生離諸苦惱，令一切眾生普得清凈，令一切眾生悉皆調伏，令一切眾生入般涅槃。
「佛子！菩薩摩訶薩住此第五難勝地，名為：念者，不忘諸法故；名為：智者，能善決了故；名為：有趣者，知經意趣，次第連合故；名為：慚愧者，自護、護他故；名為：堅固者，不捨戒行故；名為：覺者，能觀是處、非處故；名為：隨智者，不隨於他故；名為：隨慧者，善知義、非義句差別故；名為：神通者，善修禪定故；名為：方便善巧者，能隨世行故；名為：無厭足者，善集福德故；名為：不休息者，常求智慧故；名為：不疲倦者，集大慈悲故；名為：為他勤修者，欲令一切眾生入涅槃故；名為：勤求不懈者，求如
【現代漢語翻譯】 現代漢語譯本：『他們耗盡了對愛慾的渴望，如同身處大海，不尋求擁有十力（如來十種力量）的大聖導師；他們進入了充滿魔意的稠密森林，在生死輪迴的海洋中，被覺觀的波濤所淹沒。』佛子！這位菩薩摩訶薩又這樣想：『這些眾生遭受如此痛苦，孤立無援，困頓逼迫，沒有救助，沒有依靠，沒有可以停靠的洲渚，沒有可以安身的居所，沒有引導者，沒有明燈，被無明所覆蓋，被黑暗所纏繞。我現在爲了他們一切眾生，修行福德和智慧的助道之法，獨自發心，不尋求同伴；憑藉這種功德，使一切眾生最終清凈，乃至獲得如來的十力、無礙的智慧。』佛子！這位菩薩摩訶薩以這樣的智慧觀察所修的善根，都是爲了救護一切眾生，利益一切眾生，安樂一切眾生，憐憫一切眾生，成就一切眾生，解脫一切眾生，攝受一切眾生；使一切眾生遠離各種苦惱，使一切眾生普遍得到清凈，使一切眾生都得到調伏，使一切眾生進入涅槃。 『佛子！菩薩摩訶薩安住在這第五難勝地，被稱為：『念者』，因為不忘失諸法；被稱為：『智者』，因為能夠善於決斷；被稱為：『有趣者』，因為知道經文的意趣，次第連貫；被稱為：『慚愧者』，因為自我守護，也守護他人；被稱為：『堅固者』，因為不捨棄戒律和修行；被稱為：『覺者』，因為能夠觀察什麼是正確的，什麼是不正確的；被稱為：『隨智者』，因為不隨從他人；被稱為：『隨慧者』，因為善於知道義理和非義理語句的差別；被稱為：『神通者』，因為善於修習禪定；被稱為：『方便善巧者』，因為能夠隨順世俗的行事；被稱為：『無厭足者』，因為善於積累福德；被稱為：『不休息者』，因為常常尋求智慧；被稱為：『不疲倦者』，因為積累大慈大悲；被稱為：『為他勤修者』，因為想要讓一切眾生進入涅槃；被稱為：『勤求不懈者』，因為尋求如來十力。』
【English Translation】 English version: 『They exhaust the great ocean of desire, not seeking the great sage and guide with the ten powers (Tathagata's ten powers); they enter the dense forest of demonic intent, and in the ocean of birth and death, they are drowned by the waves of perception and contemplation.』 O son of Buddha! This Bodhisattva Mahasattva further thinks: 『These beings suffer such pain, isolated and helpless, distressed and oppressed, without rescue, without reliance, without an island to rest on, without a place to settle, without a guide, without a light, covered by ignorance, and wrapped in darkness. I now, for the sake of all these beings, cultivate the practices of merit and wisdom that aid the path, making a solitary vow, not seeking companions; by this merit, may all beings ultimately be purified, and even attain the ten powers of the Tathagata and unobstructed wisdom.』 O son of Buddha! This Bodhisattva Mahasattva, with such wisdom, observes that the roots of good he cultivates are all for the sake of rescuing all beings, benefiting all beings, bringing peace to all beings, having compassion for all beings, accomplishing all beings, liberating all beings, and embracing all beings; causing all beings to be free from all suffering, causing all beings to universally attain purity, causing all beings to be tamed, and causing all beings to enter Nirvana. 『O son of Buddha! The Bodhisattva Mahasattva, dwelling in this fifth difficult-to-conquer ground, is called: 『Mindful,』 because he does not forget the dharmas; called: 『Wise,』 because he is able to make good decisions; called: 『Interested,』 because he knows the meaning of the scriptures, and their sequential connections; called: 『Shameful,』 because he protects himself and protects others; called: 『Steadfast,』 because he does not abandon precepts and practices; called: 『Awakened,』 because he is able to observe what is right and what is wrong; called: 『Following Wisdom,』 because he does not follow others; called: 『Following Insight,』 because he is good at knowing the difference between meaningful and meaningless statements; called: 『Supernatural,』 because he is good at practicing meditation; called: 『Skillful in Means,』 because he is able to follow worldly practices; called: 『Insatiable,』 because he is good at accumulating merit; called: 『Unresting,』 because he constantly seeks wisdom; called: 『Untiring,』 because he accumulates great compassion; called: 『Diligent in Practice for Others,』 because he wants all beings to enter Nirvana; called: 『Unremitting in Diligence,』 because he seeks the ten powers of the Tathagata.』
來力、無畏、不共法故；名為：發意能行者，成就莊嚴佛土故；名為：勤修種種善業者，能具足相好故；名為：常勤修習者，求莊嚴佛身、語、意故；名為：大尊重恭敬法者，於一切菩薩法師處如教而行故；名為：心無障礙者，以大方便常行世間故；名為：日夜遠離余心者，常樂教化一切眾生故。
「佛子！菩薩摩訶薩如是勤修行時，以佈施教化眾生，以愛語、利行、同事教化眾生，示現色身教化眾生，演說諸法教化眾生，開示菩薩行教化眾生，顯示如來大威力教化眾生，示生死過患教化眾生，稱讚如來智慧利益教化眾生，現大神通力教化眾生，以種種方便行教化眾生。佛子！此菩薩摩訶薩能如是勤方便教化眾生，心恒相續，趣佛智慧；所作善根，無有退轉，常勤修學殊勝行法。
「佛子！此菩薩摩訶薩為利益眾生故，世間技藝靡不該習。所謂：文字、算數、圖書、印璽；地、水、火、風，種種諸論，咸所通達；又善方藥，療治諸病——顛狂、干消、鬼魅、蠱毒，悉能除斷；文筆、讚詠、歌舞、妓樂、戲笑、談說，悉善其事；國城、村邑、宮宅、園苑、泉流、陂池、草樹、花葯，凡所佈列，鹹得其宜；金銀、摩尼、真珠、琉璃、螺貝、璧玉、珊瑚等藏，悉知其處，出以示人；日月星宿、鳥鳴地震、夜夢吉
【現代漢語翻譯】 現代漢語譯本：因為具有力量、無畏和不共之法，所以稱為『發意能行者』；因為成就莊嚴的佛土，所以稱為『勤修種種善業者』；因為能夠具足相好，所以稱為『常勤修習者』；因為追求莊嚴佛的身、語、意，所以稱為『大尊重恭敬法者』；因為在一切菩薩法師處都能如教奉行，所以稱為『心無障礙者』；因為以大方便常行於世間，所以稱為『日夜遠離余心者』；因為常樂於教化一切眾生，所以稱為『發意能行者』。 『佛子！菩薩摩訶薩如此勤奮修行時，以佈施教化眾生，以愛語、利行、同事教化眾生，示現色身教化眾生，演說諸法教化眾生，開示菩薩行教化眾生，顯示如來大威力教化眾生，揭示生死過患教化眾生，稱讚如來智慧利益教化眾生，展現大神通力教化眾生，以種種方便行教化眾生。佛子！此菩薩摩訶薩能夠如此勤奮方便地教化眾生，心恒常相續，趨向佛的智慧；所作的善根，沒有退轉，常勤修學殊勝的行法。 『佛子！此菩薩摩訶薩爲了利益眾生，世間的技藝沒有不學習的。例如：文字、算數、圖書、印璽；地、水、火、風，各種理論，都通達；又擅長方藥，治療各種疾病——癲狂、消瘦、鬼魅、蠱毒，都能消除；文筆、讚詠、歌舞、妓樂、戲笑、談說，都擅長；國城、村邑、宮宅、園苑、泉流、池塘、草樹、花葯，凡是佈置的，都適宜；金銀、摩尼（如意寶珠）、真珠、琉璃、螺貝、璧玉、珊瑚等寶藏，都知道在哪裡，取出給人們看；日月星宿、鳥鳴地震、夜夢吉兇，
【English Translation】 English version: Because of having strength, fearlessness, and unique dharmas, they are called 'those who initiate and can act'; because of accomplishing the adornment of Buddha lands, they are called 'those who diligently cultivate various good deeds'; because of being able to possess the marks and characteristics, they are called 'those who constantly practice diligently'; because of seeking to adorn the Buddha's body, speech, and mind, they are called 'those who greatly respect and revere the Dharma'; because they can act according to the teachings in all places of Bodhisattva Dharma masters, they are called 'those whose minds are without obstacles'; because they constantly act in the world with great skillful means, they are called 'those who day and night are far from other thoughts'; because they are always happy to teach and transform all sentient beings, they are called 'those who initiate and can act'. 'Buddha's children! When Bodhisattva Mahasattvas cultivate diligently in this way, they teach sentient beings through giving, they teach sentient beings through loving speech, beneficial conduct, and cooperation, they teach sentient beings by manifesting their physical bodies, they teach sentient beings by expounding various dharmas, they teach sentient beings by revealing the Bodhisattva path, they teach sentient beings by displaying the great power of the Tathagata, they teach sentient beings by showing the faults of birth and death, they teach sentient beings by praising the wisdom and benefits of the Tathagata, they teach sentient beings by manifesting great supernatural powers, and they teach sentient beings through various skillful means. Buddha's children! These Bodhisattva Mahasattvas are able to diligently and skillfully teach sentient beings in this way, their minds are constantly continuous, they move towards the wisdom of the Buddha; the roots of good they have created do not regress, and they constantly cultivate the supreme practices.' 'Buddha's children! For the benefit of sentient beings, these Bodhisattva Mahasattvas learn all worldly arts and skills. For example: writing, arithmetic, books, seals; earth, water, fire, wind, all kinds of theories, they are all proficient in; they are also skilled in medicine, curing various diseases—madness, wasting away, demonic possession, and poison, they can all eliminate; writing, praise, singing, dancing, music, jokes, and conversations, they are all skilled in; countries, cities, villages, palaces, gardens, springs, ponds, grasses, trees, flowers, and medicines, all that is arranged is suitable; gold, silver, mani (wish-fulfilling jewels), pearls, lapis lazuli, conch shells, jade, coral, and other treasures, they all know where they are, and they take them out to show people; the sun, moon, stars, bird calls, earthquakes, and the good or bad omens of night dreams,
兇，身相休咎，咸善觀察，一無錯謬；持戒入禪，神通無量，四無色等及餘一切世間之事，但于眾生不為損惱，為利益故咸悉開示，漸令安住無上佛法。
「佛子！菩薩住是難勝地，以願力故，得見多佛。所謂：見多百佛，見多千佛，見多百千佛，乃至見多百千億那由他佛。悉恭敬尊重，承事供養，衣服、飲食、臥具、湯藥，一切資生悉以奉施，亦以供養一切眾僧，以此善根迴向阿耨多羅三藐三菩提。于諸佛所，恭敬聽法，聞已受持，隨力修行。復于彼諸佛法中而得出家；既出家已，又更聞法，得陀羅尼，為聞持法師。住此地中，經于百劫，經于千劫，乃至無量百千億那由他劫，所有善根轉更明凈。佛子！譬如真金，以硨磲磨瑩，轉更明凈；此地菩薩所有善根亦復如是，以方便慧思惟觀察，轉更明凈。佛子！菩薩住此難勝地，以方便智成就功德，下地善根所不能及。佛子！如日月星宿、宮殿光明，風力所持，不可沮壞，亦非餘風所能傾動；此地菩薩所有善根亦復如是，以方便智隨逐觀察，不可沮壞，亦非一切聲聞、獨覺世間善根所能傾動。此菩薩，十波羅蜜中，禪波羅蜜偏多；余非不修，但隨力隨分。
「佛子！是名：略說菩薩摩訶薩第五難勝地。菩薩住此地，多作兜率陀天王，于諸眾生所作自在，摧伏
【現代漢語翻譯】 現代漢語譯本：觀察身體的吉兇徵兆，都能善於觀察，沒有絲毫錯誤；持守戒律進入禪定，神通廣大無量，對於四無色定等以及其他一切世間的事情，只要不損害眾生，爲了利益眾生的緣故，都全部開示，逐漸使他們安住于無上的佛法。 『佛子！菩薩安住于這難勝地，因為願力的緣故，能夠見到許多佛。所謂：見到幾百位佛，見到幾千位佛，見到幾百幾千位佛，乃至見到幾百千億那由他（梵語，意為極大的數量）位佛。都恭敬尊重，承事供養，衣服、飲食、臥具、湯藥，一切生活所需都用來奉獻佈施，也用來供養一切僧眾，用這些善根迴向阿耨多羅三藐三菩提（梵語，意為無上正等正覺）。在諸佛那裡，恭敬地聽聞佛法，聽聞後接受並持守，隨自己的能力修行。又在那些佛的佛法中出家；出家后，又進一步聽聞佛法，得到陀羅尼（梵語，意為總持），成為聞持法師。安住在這個地中，經過幾百劫，經過幾千劫，乃至無量百千億那由他劫，所有的善根都更加明凈。佛子！譬如真金，用硨磲（一種貝殼）磨光，會更加明亮；這個地的菩薩所有的善根也是這樣，用方便智慧思維觀察，會更加明凈。佛子！菩薩安住在這個難勝地，用方便智慧成就功德，下地的善根所不能及。佛子！如同日月星辰、宮殿的光明，被風力所支撐，不會被摧毀，也不是其他的風力所能傾動；這個地的菩薩所有的善根也是這樣，用方便智慧隨順觀察，不會被摧毀，也不是一切聲聞、獨覺世間的善根所能傾動。這位菩薩，在十波羅蜜（梵語，意為到達彼岸的修行方法）中，禪波羅蜜（梵語，意為禪定）偏多；其餘的並非不修，只是隨自己的能力和份量而修。 『佛子！這叫做：簡略地說菩薩摩訶薩（梵語，意為大菩薩）的第五難勝地。菩薩安住在這個地，大多做兜率陀（梵語，意為知足天）天王，對於眾生所作自在，摧伏
【English Translation】 English version: Observing the auspicious and inauspicious signs of the body, they are skilled in observation, without any errors; upholding precepts and entering into meditation, their spiritual powers are vast and immeasurable. Regarding the four formless realms and all other worldly matters, as long as it does not harm sentient beings, for the sake of benefiting them, they fully reveal and gradually lead them to abide in the supreme Buddha Dharma. 'Buddha-child! Bodhisattvas abiding in this Difficult-to-Conquer Ground, due to the power of their vows, are able to see many Buddhas. That is to say: they see hundreds of Buddhas, they see thousands of Buddhas, they see hundreds of thousands of Buddhas, and even see hundreds of thousands of billions of nayutas (Sanskrit, meaning an extremely large number) of Buddhas. They all respectfully honor, serve, and make offerings of clothing, food, bedding, medicine, and all necessities of life, and also make offerings to all the Sangha. With these roots of goodness, they dedicate them towards Anuttara-samyak-sambodhi (Sanskrit, meaning unsurpassed perfect enlightenment). In the presence of all the Buddhas, they respectfully listen to the Dharma, and having heard it, they receive and uphold it, practicing according to their ability. Furthermore, within the Dharma of those Buddhas, they leave the household life; having left the household life, they further hear the Dharma, attain Dharani (Sanskrit, meaning retention), and become teachers who uphold the Dharma through hearing. Abiding in this ground, they pass through hundreds of kalpas, thousands of kalpas, and even immeasurable hundreds of thousands of billions of nayutas of kalpas, and all their roots of goodness become even more pure and bright. Buddha-child! Just as pure gold, when polished with tridacna (a type of shell), becomes even more bright and pure; the roots of goodness of the Bodhisattvas of this ground are also like this, through the contemplation and observation of skillful wisdom, they become even more pure and bright. Buddha-child! Bodhisattvas abiding in this Difficult-to-Conquer Ground, through the skillful wisdom they achieve merits, which the roots of goodness of the lower grounds cannot reach. Buddha-child! Just as the light of the sun, moon, stars, and palaces, supported by the power of the wind, cannot be destroyed, nor can it be moved by other winds; the roots of goodness of the Bodhisattvas of this ground are also like this, through the skillful wisdom they follow and observe, they cannot be destroyed, nor can they be moved by the roots of goodness of all Sravakas, Pratyekabuddhas, and the world. This Bodhisattva, among the ten Paramitas (Sanskrit, meaning perfections), the Dhyana Paramita (Sanskrit, meaning meditation) is predominant; the others are not neglected, but are practiced according to their ability and capacity. 'Buddha-child! This is called: briefly speaking, the fifth Difficult-to-Conquer Ground of the Bodhisattva Mahasattva (Sanskrit, meaning great Bodhisattva). Bodhisattvas abiding in this ground mostly become the king of the Tusita (Sanskrit, meaning contented) heaven, and are free in their actions towards sentient beings, subduing
一切外道邪見，能令眾生住實諦中。佈施、愛語、利行、同事——如是一切諸所作業，皆不離唸佛，不離念法，不離念僧，乃至不離念具足一切種、一切智智。復作是念：『我當於眾生中為首、為勝、為殊勝、為妙、為微妙、為上、為無上，乃至為一切智智依止者。』此菩薩若發勤精進，於一念頃，得千億三昧，見千億佛，知千億佛神力，能動千億佛世界，乃至示現千億身，一一身示千億菩薩以為眷屬；若以菩薩殊勝願力自在示現，過於此數，百劫、千劫乃至百千億那由他劫不能數知。」
爾時，金剛藏菩薩欲重宣其義而說頌曰：
「菩薩四地已清凈， 思惟三世佛平等， 戒心除疑道非道， 如是觀察入五地。 念處為弓根利箭， 正勤為馬神足車， 五力堅鎧破怨敵， 勇健不退入五地。 慚愧為衣覺分鬘， 凈戒為香禪涂香， 智慧方便妙莊嚴， 入總持林三昧苑。 如意為足正念頸， 慈悲為眼智慧牙， 人中師子無我吼， 破煩惱怨入五地。 菩薩住此第五地， 轉修勝上清凈道， 志求佛法不退轉， 思念慈悲無厭倦。 積集福智勝功德， 精勤方便觀上地， 佛力所加具念慧， 了知四諦皆如實。 善知世諦勝義諦， 相諦差別成立諦，
【現代漢語翻譯】 現代漢語譯本 一切外道的邪見，如果能使眾生安住于真實的真理之中，那麼佈施、愛語、利行、同事——像這樣一切所作的善行，都離不開憶念佛，離不開憶念法，離不開憶念僧，乃至離不開憶念具足一切種類、一切智慧的佛智。菩薩又這樣想：『我應當在眾生中成為首領、成為最殊勝的、成為最特別的、成為最美妙的、成為最微妙的、成為最高的、成為無上的，乃至成為一切智慧的佛智所依止的人。』如果這位菩薩發起勤奮精進，在一念之間，就能獲得千億種三昧（專注的禪定），見到千億尊佛，知道千億尊佛的神力，能夠震動千億個佛世界，乃至示現千億個化身，每一個化身都示現千億菩薩作為眷屬；如果以菩薩殊勝的願力自在示現，所能示現的數量會超過這個數字，即使經過百劫、千劫乃至百千億那由他劫（極長的時間單位）也無法數清。 當時，金剛藏菩薩（菩薩名，意為擁有金剛般堅固的智慧）爲了再次宣說這個道理，而說了以下偈頌： 『菩薩在第四地（菩薩修行階位）已經清凈，思維過去、現在、未來三世諸佛的平等性，以戒律之心消除對道與非道的疑惑，像這樣觀察就能進入第五地（菩薩修行階位）。以念處（四念處，即身、受、心、法四種觀察）為弓，以根（五根，即信、精進、念、定、慧）為利箭，以正勤（四正勤，即已生惡令斷滅，未生惡令不生，已生善令增長，未生善令生起）為馬，以神足（四神足，即欲、勤、心、觀）為車，以五力（信、精進、念、定、慧五種力量）為堅固的鎧甲，來破除煩惱怨敵，這樣勇猛精進不退轉就能進入第五地。 以慚愧為衣，以覺分（七覺支，即擇法、精進、喜、輕安、念、定、舍）為花鬘，以清凈的戒律為香，以禪定為涂香，以智慧和方便為美妙的莊嚴，進入總持（陀羅尼，總攝憶持）的樹林和三昧（禪定）的花園。以如意（如意足，即神足的別稱）為足，以正念為頸，以慈悲為眼，以智慧為牙，人中獅子發出無我的吼聲，破除煩惱怨敵，進入第五地。 菩薩安住在這第五地，轉而修習更加殊勝清凈的道，立志追求佛法而不退轉，思念慈悲而沒有厭倦。積累福德和智慧的殊勝功德，精勤方便地觀察更高的修行階位，依靠佛力的加持，具備正念和智慧，了知四諦（苦、集、滅、道）都是真實不虛的。善於瞭解世俗諦（世間真理）和勝義諦（出世間真理），瞭解相諦（現象的真理）的差別，從而確立真理。』
【English Translation】 English version All the heretical views of external paths, if they can enable sentient beings to abide in the real truth, then giving, loving speech, beneficial conduct, and cooperation—all such virtuous actions are inseparable from mindfulness of the Buddha, inseparable from mindfulness of the Dharma, inseparable from mindfulness of the Sangha, and even inseparable from mindfulness of the Buddha's wisdom that is complete in all aspects and all kinds of knowledge. Furthermore, the Bodhisattva thinks: 'I shall be the leader among sentient beings, the most excellent, the most special, the most wonderful, the most subtle, the highest, the unsurpassed, and even the one upon whom the wisdom of the Buddha, which is complete in all aspects, relies.' If this Bodhisattva generates diligent effort, in a single moment, he can attain billions of samadhis (states of meditative concentration), see billions of Buddhas, know the divine power of billions of Buddhas, be able to shake billions of Buddha worlds, and even manifest billions of bodies, each body manifesting billions of Bodhisattvas as attendants; if he manifests freely with the Bodhisattva's extraordinary vows, the number he can manifest will exceed this, and even after hundreds of kalpas, thousands of kalpas, or even hundreds of billions of nayutas (extremely long units of time), it cannot be counted. At that time, the Bodhisattva Vajragarbha (a Bodhisattva's name, meaning 'diamond-like essence') wished to reiterate the meaning and spoke the following verses: 'The Bodhisattva in the fourth bhumi (stage of Bodhisattva practice) is already purified, contemplating the equality of the Buddhas of the past, present, and future, using the mind of precepts to eliminate doubts about the path and non-path, and by observing in this way, one enters the fifth bhumi. Using the mindfulness (four foundations of mindfulness: body, feelings, mind, and phenomena) as a bow, the roots (five roots: faith, diligence, mindfulness, concentration, and wisdom) as sharp arrows, the right effort (four right efforts: to prevent unwholesome states from arising, to abandon unwholesome states that have arisen, to generate wholesome states that have not arisen, and to maintain wholesome states that have arisen) as a horse, the psychic powers (four bases of psychic power: desire, effort, mind, and investigation) as a chariot, and the five powers (faith, diligence, mindfulness, concentration, and wisdom) as strong armor, to break through the enemies of afflictions, thus bravely and diligently without regression, one enters the fifth bhumi. Using shame and remorse as clothing, the factors of enlightenment (seven factors of enlightenment: investigation of dharma, diligence, joy, tranquility, mindfulness, concentration, and equanimity) as a garland, pure precepts as fragrance, meditation as perfume, wisdom and skillful means as wonderful adornments, one enters the forest of dharani (total retention) and the garden of samadhi (meditative concentration). Using wish-fulfilling power (a synonym for psychic power) as feet, right mindfulness as the neck, compassion as eyes, wisdom as teeth, the lion among humans roars the roar of no-self, breaking through the enemies of afflictions, and enters the fifth bhumi. The Bodhisattva dwells in this fifth bhumi, turning to cultivate the more excellent and pure path, aspiring to seek the Dharma without regression, contemplating compassion without weariness. Accumulating the extraordinary merits of blessings and wisdom, diligently and skillfully observing the higher stages of practice, relying on the power of the Buddha's blessing, possessing right mindfulness and wisdom, understanding that the four noble truths (suffering, origin, cessation, and path) are all real and true. Being skilled in understanding the conventional truth (worldly truth) and the ultimate truth (transcendental truth), understanding the differences in the truth of phenomena, thereby establishing the truth.'
事諦生盡及道諦， 乃至如來無礙諦。 如是觀諦雖微妙， 未得無礙勝解脫， 以此能生大功德， 是故超過世智慧。 既觀諦已知有為， 體性虛偽無堅實， 得佛慈愍光明分， 為利眾生求佛智。 觀諸有為先後際， 無明黑闇愛纏縛， 流轉遲迴苦聚中， 無我無人無壽命。 愛取為因受來苦， 欲求邊際不可得， 迷妄漂流無返期， 此等可愍我應度。 蘊宅界蛇諸見箭， 心火猛熾癡闇重， 愛河漂轉不暇觀， 苦海淪湑闕明導。 如是知已勤精進， 所作皆為度眾生， 名為有念有慧者， 乃至覺解方便者。 習行福智無厭足， 恭敬多聞不疲倦， 國土相好皆莊嚴， 如是一切為眾生。 為欲教化諸世間， 善知書數印等法， 亦復善解諸方藥， 療治眾病悉令愈。 文詞歌舞皆巧妙， 宮宅園池悉安隱， 寶藏非一咸示人， 利益無量眾生故。 日月星宿地震動， 乃至身相亦觀察， 四禪無色及神通， 為益世間皆顯示。 智者住此難勝地， 供那由佛亦聽法， 如以妙寶磨真金， 所有善根轉明凈。 譬如星宿在虛空， 風力所持無損動， 亦如蓮華不著水， 如是大士行於世。
【現代漢語翻譯】 現代漢語譯本 觀察苦諦的生起和滅盡，以及道諦，乃至如來無礙的真諦。 像這樣觀察真諦雖然微妙，但尚未獲得無礙的殊勝解脫。 憑藉這種觀察能夠產生巨大的功德，因此超越了世間的智慧。 既然觀察真諦，就已知道有為法，其體性虛假不真實。 獲得佛陀慈悲的光明，爲了利益眾生而尋求佛的智慧。 觀察諸有為法的先後因緣，被無明的黑暗和愛慾的纏縛所困。 在流轉輪迴的苦難中徘徊，沒有我、人、壽命的真實存在。 因愛和執取而承受痛苦，想要尋求邊際是無法得到的。 在迷妄中漂流沒有返回的期限，這些眾生值得憐憫，我應當度化他們。 五蘊如房屋，六界如蛇，各種見解如箭，心火猛烈熾熱，癡暗深重。 在愛慾的河流中漂流，沒有時間觀察，在苦海中沉淪，缺少明智的引導。 像這樣認知之後，勤奮精進，所做的一切都是爲了度化眾生。 這樣的人被稱為有念有慧者，乃至覺悟解脫方便的人。 修習福德和智慧永不滿足，恭敬多聞而不疲倦。 國土的莊嚴和佛的相好都莊嚴，這一切都是爲了眾生。 爲了教化世間，善於瞭解書寫、算數、印章等法。 也善於瞭解各種藥方，治療各種疾病使之痊癒。 文辭歌舞都巧妙，宮殿宅院園林都安穩。 寶藏眾多都展示給人，爲了利益無量的眾生。 日月星辰、地震動，乃至自身相貌也觀察。 四禪、無色定以及神通，爲了利益世間都顯示出來。 智者安住在這難以超越的境界，供養無數的佛陀也聽聞佛法。 如同用妙寶磨礪真金，所有的善根都變得更加明凈。 譬如星宿在虛空中，被風力所持而不會損壞或動搖。 也像蓮花不沾染水，這樣的大士在世間修行。
【English Translation】 English version Observing the arising and cessation of the Truth of Suffering, as well as the Truth of the Path, and even the unobstructed Truth of the Tathagata (Buddha). Although observing the Truths in this way is subtle, one has not yet attained unobstructed and supreme liberation. Through this observation, one can generate great merit, thus surpassing worldly wisdom. Having observed the Truths, one knows that conditioned phenomena are inherently f