T10n0288_等目菩薩所問三昧經
大正藏第 10 冊 No. 0288 等目菩薩所問三昧經
No. 288 [No. 279(27)]
等目菩薩所問三昧經卷上 (一名普賢菩薩定意)
西晉月氏國三藏竺法護譯
大感動品第一
聞如是：
一時，世尊游于摩竭境界法靜道場。初始得佛，光煒明曜，宣真諦藏，演如來慧，暢三世要，布無掛礙道寶之定。
佛時以此普智無極㸌然正受——其定惔怕，忽無形像，亦無中外，靜無見聞——所居正受，乃大曠蕩，汪洋無極，難遇難聞，億世之遇，時逮此定。佛定無量，無不昞徹，以悉通慧，得普智力。無限清凈，斑贊如來，以無巢窟，陶現佛身。得大空寂微妙之句，乃弘無極佛諸感動，等無所住而轉慧行，名稱普世光揚如來。應時之興，為現佛土，以其一相，了達無相，無相無行亦復無相。威炎亙然，照於十方，無上佛定，震曜如斯！盡極諸土，同時現變，都世一切，莫不雅奇。
爾時，會場有一菩薩，名曰普賢，承佛聖旨，而自唸曰：「今日如來，所現感變，從往古來，所未聞睹。如是瑞應，必有殊特無盡之要，當使他方諸大菩薩咸共受持。」即如其像而為正受，放大金光，照十方土。于光明中，散天華香，而作
【現代漢語翻譯】 現代漢語譯本 《等目菩薩所問三昧經》捲上 （又名普賢菩薩定意） 西晉月氏國三藏竺法護譯 大感動品第一 我聽聞是這樣的： 一時，世尊在摩竭（Magadha）境界的法靜道場游化。他初成佛道，光明熾盛，宣說真諦之藏，演說如來智慧，闡明三世之要，佈施無掛礙的道寶之定。 佛陀當時以其普遍的智慧，進入無極的定境——此定境寂靜無形，無內無外，靜謐無見無聞——所處的正受，廣大無垠，深邃無極，難以遭遇，難以聽聞，億萬世才能遇到一次，才能達到此定。佛陀的定力無量無邊，無不通徹，以其通達一切的智慧，獲得普遍的智慧之力。無限清凈，讚歎如來，以無所依，顯現佛身。獲得大空寂微妙之句，從而弘揚無極佛的各種感動，等同於無所住而轉動智慧之行，名稱普世，光揚如來。應時而興，為眾生顯現佛土，以其一相，了達無相，無相無行也同樣是無相。威光熾盛，照耀十方，無上佛定，震動光耀如此！遍及所有國土，同時顯現變化，整個世界，無不驚奇。 當時，會場中有一位菩薩，名叫普賢（Samantabhadra），他領受佛陀的聖旨，心中思忖道：『今日如來所顯現的感應變化，從古至今，從未聽聞見過。如此瑞應，必定有殊特無盡的要義，應當使他方諸大菩薩都共同受持。』他即刻進入如其形象的正受，放出大金光，照耀十方國土。在光明中，散佈天花香，並作
【English Translation】 English version The Samadhi Sutra Questioned by the Bodhisattva Equal Vision, Volume One (Also known as the Samadhi of the Bodhisattva Universal Virtue) Translated by the Tripiṭaka Master Dharmarakṣa of the Yuezhi Kingdom of the Western Jin Dynasty Chapter One: The Great Stirring Thus have I heard: At one time, the World-Honored One was dwelling in the Dharma-Quiet Bodhimanda within the realm of Magadha. Having just attained Buddhahood, his light was brilliant and radiant, proclaiming the treasury of true principles, expounding the wisdom of the Tathagata, elucidating the essentials of the three times, and bestowing the unhindered treasure of the Dharma of Samadhi. At that time, the Buddha, with his universal wisdom, entered into a boundless Samadhi—a Samadhi that was tranquil and formless, without inside or outside, quiet and without seeing or hearing—the state of right concentration he was in was vast and boundless, profound and limitless, difficult to encounter, difficult to hear, encountered only once in billions of lifetimes, and only then could one attain this Samadhi. The Buddha's Samadhi was immeasurable, all-pervading, and with his all-encompassing wisdom, he obtained the power of universal wisdom. Infinitely pure, he praised the Tathagata, and with no abode, manifested the Buddha's body. Having obtained the subtle phrase of great emptiness and tranquility, he then propagated the various stirrings of the boundless Buddha, equally without dwelling, turning the wheel of wisdom, his name was universal, and the Tathagata's light was proclaimed. Arising in due time, he manifested the Buddha-land for sentient beings, with its one form, understanding the formless, the formless and the actionless are also formless. His majestic radiance was pervasive, illuminating the ten directions, the unsurpassed Buddha Samadhi, shook and shone like this! Throughout all lands, simultaneous transformations appeared, and the entire world was filled with wonder. At that time, there was a Bodhisattva in the assembly named Samantabhadra, who, receiving the Buddha's holy decree, thought to himself: 'The responsive transformations that the Tathagata has manifested today have never been heard or seen since ancient times. Such auspicious signs must have a special and endless significance, and should be received and upheld by all the great Bodhisattvas of other lands.' He immediately entered into the right concentration according to his form, emitting great golden light, illuminating the lands of the ten directions. Within the light, he scattered heavenly flowers and incense, and made
天樂，其樂柔和，同一洪音。普賢菩薩告諸族姓子：「釋迦文佛！今日當演未曾有法，族姓子等！所欲者成。」尋頃之時，菩薩大士！如塵之數，普悉來會。
是時，世尊以大正受，靡不貫焉！睹于諸眾，無不明盡，生者終者，及其成滅，以所正受，悉無不達。曠定普至，無窈不徹，察眾來會，純悉菩薩，皆大童真，為摩訶薩，如十方土，塵埃之數。志悉高妙，獨步殊特，悉在最署，封拜無上。法身無量，而皆具足，名流顯稱，普至十方。各住要行，所住如佛，勢力無敵，猛喻師子。得金剛志，慧無掛礙，智德純厚，重過須彌。心喻虛空，而不可量，攬總持慧，而自娛樂。曉了諸法本無之界，盡得諸佛相好莊嚴。皆能分身十方現化，悉于極世如佛感動。游步無侶，威神獨尊，能於十方，大師子吼。以金剛志，陷碎魔怨，伏之以慈，降順唯德。卻眾外道，進退自由，道德正想，祐濟一切。皆雷法鼓，已舉法幡，震鳴法珂，列豎法幢，其所游居，莫不信解。
爾時，於是來會菩薩，各隨行立字。其名曰：剛意菩薩、過意菩薩、說意菩薩、上意菩薩、施意菩薩、龍意菩薩、果意菩薩、調意菩薩、力意菩薩、曠意菩薩、無限意菩薩、解意菩薩、最意菩薩、天意菩薩、祠意菩薩、處意菩薩、事意菩薩、尊意菩薩、法
【現代漢語翻譯】 現代漢語譯本 天樂柔和，音調一致洪亮。普賢菩薩告訴各位族姓子：『釋迦文佛（Sakyamuni Buddha）！今天將要演說前所未有的佛法，各位族姓子！你們所希望的都將成就。』 不一會兒，菩薩大士（Bodhisattva Mahasattva）！像塵土一樣多的數量，全都來到會場。 這時，世尊（The World-Honored One）進入大正受（great samadhi），無所不貫通！觀察所有大眾，沒有不完全明白的，生者、終者，以及他們的成滅，通過所入的正受，沒有不通達的。廣大禪定普遍到達，沒有不透徹的，觀察來會的大眾，全部都是菩薩，都是大童真，作為摩訶薩（Mahasattva），如同十方國土的塵埃一樣多。他們的志向都高妙，獨步殊特，都在最上之位，被封為無上。法身無量，而且都具足，名聲顯赫，普遍傳到十方。各自安住于重要的修行，所安住的如同佛，勢力無敵，勇猛如同獅子。得到金剛般的意志，智慧沒有障礙，智德純厚，重過須彌山（Mount Sumeru）。心如同虛空，不可衡量，掌握總持的智慧，而自得其樂。明瞭諸法本無的境界，完全得到諸佛的相好莊嚴。都能分身在十方顯現變化，在極遠的世界如同佛一樣感動眾生。游步沒有伴侶，威神獨尊，能在十方，發出大師子吼。以金剛般的意志，摧毀魔怨，用慈悲來降伏，使之順從於德。驅逐外道，進退自由，道德正大，救濟一切。都擂響法鼓，已經舉起法幡，震鳴法珂，豎立法幢，他們所游居的地方，沒有不信解的。 那時，來到會場的菩薩們，各自根據修行而立名。他們的名字是：剛意菩薩（Vajra-mati Bodhisattva）、過意菩薩（Atita-mati Bodhisattva）、說意菩薩（Vacana-mati Bodhisattva）、上意菩薩（Uttara-mati Bodhisattva）、施意菩薩（Dana-mati Bodhisattva）、龍意菩薩（Naga-mati Bodhisattva）、果意菩薩（Phala-mati Bodhisattva）、調意菩薩（Dama-mati Bodhisattva）、力意菩薩（Bala-mati Bodhisattva）、曠意菩薩（Vitata-mati Bodhisattva）、無限意菩薩（Ananta-mati Bodhisattva）、解意菩薩（Moksa-mati Bodhisattva）、最意菩薩（Agra-mati Bodhisattva）、天意菩薩（Deva-mati Bodhisattva）、祠意菩薩（Yajna-mati Bodhisattva）、處意菩薩（Sthana-mati Bodhisattva）、事意菩薩（Karya-mati Bodhisattva）、尊意菩薩（Pujya-mati Bodhisattva）、法意菩薩（Dharma-mati Bodhisattva）
【English Translation】 English version The heavenly music was gentle and harmonious, all in one great sound. The Bodhisattva Samantabhadra (Universal Worthy) addressed the sons of noble families: 'Sakyamuni Buddha! Today, he will expound a Dharma never before heard. Sons of noble families! Whatever you desire will be fulfilled.' In a short while, Bodhisattvas Mahasattvas, as numerous as dust particles, all came to the assembly. At that time, the World-Honored One entered the great samadhi, penetrating everything! Observing all the assembly, there was nothing he did not fully understand, the beings who are born, those who die, and their formation and dissolution. Through the samadhi he entered, there was nothing he did not comprehend. The vast meditation reached everywhere, with nothing not penetrated. Observing the assembly, all were Bodhisattvas, all great youths, acting as Mahasattvas, as numerous as the dust of the ten directions. Their aspirations were all lofty and unique, standing in the highest positions, having been conferred the title of unsurpassed. Their Dharma bodies were immeasurable, and all were complete, their names renowned, spreading throughout the ten directions. Each dwelled in essential practices, their dwelling like that of the Buddha, their power invincible, fierce like lions. They had attained diamond-like will, their wisdom without hindrance, their wisdom and virtue pure and profound, heavier than Mount Sumeru. Their minds were like the void, immeasurable, grasping the wisdom of total retention, and finding joy in it. They understood the realm of the fundamental non-existence of all dharmas, fully attaining the auspicious marks and adornments of all Buddhas. They could all manifest transformations in the ten directions, moving beings in the farthest worlds like the Buddha. They walked without companions, their majestic power unique, able to roar the great lion's roar in the ten directions. With diamond-like will, they crushed the demons and enemies, subduing them with compassion, making them submit to virtue. They drove away the heretics, freely advancing and retreating, their morality upright, saving all. They all beat the Dharma drum, had already raised the Dharma banner, sounded the Dharma conch, and erected the Dharma standard. Wherever they dwelled, there was no one who did not believe and understand. At that time, the Bodhisattvas who came to the assembly each established a name according to their practice. Their names were: Vajra-mati Bodhisattva (Diamond-Mind Bodhisattva), Atita-mati Bodhisattva (Past-Mind Bodhisattva), Vacana-mati Bodhisattva (Speech-Mind Bodhisattva), Uttara-mati Bodhisattva (Supreme-Mind Bodhisattva), Dana-mati Bodhisattva (Giving-Mind Bodhisattva), Naga-mati Bodhisattva (Dragon-Mind Bodhisattva), Phala-mati Bodhisattva (Fruit-Mind Bodhisattva), Dama-mati Bodhisattva (Taming-Mind Bodhisattva), Bala-mati Bodhisattva (Power-Mind Bodhisattva), Vitata-mati Bodhisattva (Extensive-Mind Bodhisattva), Ananta-mati Bodhisattva (Infinite-Mind Bodhisattva), Moksa-mati Bodhisattva (Liberation-Mind Bodhisattva), Agra-mati Bodhisattva (Foremost-Mind Bodhisattva), Deva-mati Bodhisattva (Heaven-Mind Bodhisattva), Yajna-mati Bodhisattva (Sacrifice-Mind Bodhisattva), Sthana-mati Bodhisattva (Place-Mind Bodhisattva), Karya-mati Bodhisattva (Action-Mind Bodhisattva), Pujya-mati Bodhisattva (Venerable-Mind Bodhisattva), Dharma-mati Bodhisattva (Dharma-Mind Bodhisattva).
意菩薩、寂意菩薩、德意菩薩、一意菩薩、一相菩薩、善意菩薩、幻意菩薩、大意菩薩、勢意菩薩、人意菩薩、佛意菩薩、達意菩薩、長意菩薩、無思菩薩、無邊菩薩、嚴志菩薩、無際菩薩、嚴本菩薩、深界菩薩、普便菩薩、龍明菩薩、持曜菩薩、佛土菩薩、心王菩薩、一行菩薩、升通菩薩、達慧菩薩、福行菩薩、法熾菩薩、明世菩薩、持世菩薩、興安菩薩、最上菩薩、無上菩薩、無比菩薩、無等菩薩、明光菩薩、光曜菩薩、美光菩薩、一王菩薩、勢業菩薩、法雨菩薩、持妙菩薩、普嚴菩薩、慧眼菩薩、法首菩薩、慧云菩薩、持地菩薩、法王菩薩、善建菩薩、最愿菩薩、行妙菩薩、慧藏菩薩、意王菩薩、修內意菩薩、普智菩薩、持過地力菩薩、土力勢菩薩、善月菩薩、大山頂首菩薩、寶山頂菩薩、放光菩薩、上場王菩薩、無當勢場菩薩、無勝威菩薩、大龍首菩薩、道首菩薩、普調菩薩、無退進菩薩、持佛英輪菩薩、無惑菩薩、威行菩薩、無思意菩薩、無量意菩薩、佛變菩薩、無盡藏菩薩、慧首菩薩、法耀菩薩、慧茂藏菩薩、雨覺雨菩薩、邊現菩薩、無愚現菩薩、剛通菩薩、慧剛菩薩、金剛耀菩薩、慧剛意菩薩普目菩薩、廣目菩薩、吉首菩薩、如佛威菩薩、持佛金剛菩薩、嚴普智菩薩、慧莊菩薩、普賢慧藏菩薩。如是等
十方佛土，如虛空等塵菩薩摩訶薩，一切悉與墮樓近菩薩(丹本隨樓延菩薩)宿共等行，修菩薩德，德皆具足。
爾時，等目菩薩承佛威神，忽從坐起，偏袒右肩，右膝著地，向佛叉手，白世尊曰：「欲問如來平等正覺，若當聽許，乃敢自陳？」
佛告等目：「隨若所問，恣問如來。佛從汝意，當爲發遣，令汝歡喜。」
於時等目尋白佛言：「云何，世尊！菩薩為以幾無思議之定，得應普賢菩薩之行，而致與等勇世誓願。及其所修莊嚴定行，于定自在而以娛樂，以其定力感動諸定？唯愿如來解說議歸。」
於是，世尊告等目曰：「善哉善哉！等目菩薩！乃為去來現在諸佛菩薩廣其道場，宣暢要議而質是問耳！若是等目！普賢菩薩今在此會，得無思議菩薩感動，為修無量菩薩之行；得無思議菩薩變化，已凈菩薩難值之愿。致無退還菩薩生行，修諸無量廣德凈行，等越無量，辯才無礙。以大悲于諸無厭；以諸愿于際無擾。咸當共請此彼，當說諸定正受卓變之行。」
於時眾會，聞彼正士所入名稱，皆與恭敬，普有瞻望，欲見普賢菩薩而不睹之，不聞言音及坐處所。所以者何？如來威神、普賢菩薩力之所致。
爾時，等目菩薩前白佛言：「普賢菩薩今所游在？」
佛告之曰：「
【現代漢語翻譯】 現代漢語譯本：十方佛土，如同虛空中的微塵一樣多的菩薩摩訶薩（大菩薩），都與墮樓近菩薩（丹本隨樓延菩薩）（一位菩薩的名字）過去一同修行，修習菩薩的德行，德行都圓滿具足。 當時，等目菩薩（一位菩薩的名字）承蒙佛的威神之力，忽然從座位上站起來，袒露右肩，右膝跪地，向佛合掌，對世尊說：『我想請問如來平等正覺的道理，如果得到允許，才敢陳述我的問題。』 佛告訴等目菩薩：『你儘管問，隨意向如來發問。佛會順從你的意思，為你解答疑惑，讓你歡喜。』 這時，等目菩薩隨即對佛說：『世尊，菩薩要通過多少種不可思議的禪定，才能相應普賢菩薩（一位菩薩的名字）的修行，從而達到與他相同的勇猛誓願？以及他所修的莊嚴禪定之行，在禪定中自在而快樂，用禪定之力感動其他禪定？希望如來能解釋這些疑問。』 於是，世尊告訴等目菩薩：『好啊，好啊！等目菩薩！你這是爲了過去、現在、未來諸佛菩薩廣開道場，宣揚重要的教義而提出這個問題啊！等目菩薩，普賢菩薩現在就在這個法會中，他獲得了不可思議的菩薩感應，修習了無量菩薩的修行；獲得了不可思議的菩薩變化，已經清凈了菩薩難以實現的願望。達到了不退轉的菩薩境界，修習了無量廣大的德行和清凈的修行，超越了無量，辯才無礙。以大悲心對待一切眾生沒有厭倦；以諸願力對待一切境界沒有動搖。他們應當共同請求普賢菩薩，宣說各種禪定正受的殊勝變化之行。』 當時，法會大眾，聽到這位正士（指普賢菩薩）的名號，都恭敬地瞻望，想要見到普賢菩薩卻看不到，也聽不到他的聲音和所在之處。這是為什麼呢？這是如來的威神之力和普賢菩薩的力量所致。 這時，等目菩薩向前對佛說：『普賢菩薩現在在哪裡呢？』 佛告訴他：『
【English Translation】 English version: The Bodhisattva Mahasattvas (great Bodhisattvas) of the ten directions' Buddha lands, as numerous as dust particles in space, all practiced together in the past with the Bodhisattva Daluojin (Danben Suilouyan Bodhisattva) (a Bodhisattva's name), cultivating the virtues of a Bodhisattva, and their virtues were all complete and perfect. At that time, the Bodhisattva Dengmu (a Bodhisattva's name), empowered by the Buddha's majestic power, suddenly rose from his seat, bared his right shoulder, knelt on his right knee, and, with his palms together, said to the World Honored One: 'I wish to ask about the Tathagata's (Buddha's title) equal and correct enlightenment. If I am permitted, I will then dare to present my question.' The Buddha said to Dengmu: 'Ask whatever you wish, freely ask the Tathagata. The Buddha will follow your intention, answer your doubts, and make you happy.' Then, Dengmu Bodhisattva immediately said to the Buddha: 'World Honored One, how many inconceivable samadhis (meditative states) does a Bodhisattva need to attain in order to correspond to the practice of Samantabhadra Bodhisattva (a Bodhisattva's name), and thus achieve the same courageous vows? And how does he practice the solemn samadhi, being free and joyful in samadhi, and using the power of samadhi to influence other samadhis? I hope the Tathagata can explain these questions.' Thereupon, the World Honored One said to Dengmu: 'Excellent, excellent! Dengmu Bodhisattva! You are asking this question to broaden the path for the Buddhas and Bodhisattvas of the past, present, and future, and to proclaim the essential teachings! Dengmu, Samantabhadra Bodhisattva is now in this assembly. He has attained inconceivable Bodhisattva responses, cultivated immeasurable Bodhisattva practices; attained inconceivable Bodhisattva transformations, and has purified the Bodhisattva's difficult-to-achieve vows. He has reached the non-retrogressive Bodhisattva state, cultivated immeasurable and vast virtues and pure practices, transcended the immeasurable, and has unimpeded eloquence. With great compassion, he treats all beings without weariness; with his vows, he treats all realms without disturbance. They should together request Samantabhadra Bodhisattva to explain the excellent transformations of various samadhis.' At that time, the assembly, hearing the name of this righteous one (referring to Samantabhadra Bodhisattva), all respectfully looked up, wanting to see Samantabhadra Bodhisattva but could not, nor could they hear his voice or see his location. Why is this so? It is due to the majestic power of the Tathagata and the power of Samantabhadra Bodhisattva. Then, Dengmu Bodhisattva stepped forward and said to the Buddha: 'Where is Samantabhadra Bodhisattva now?' The Buddha told him: '
普賢菩薩在斯會場，吾膝左右游居不動。」
時，等目菩薩及與大眾，以其神力悉觀察之，不知所在，重白佛言：「吾等不睹普賢菩薩及其坐處。」
世尊告曰：「如是，族姓子！汝等不見普賢菩薩身及坐處。所以者何？其普賢菩薩處深行故不可得，以其慧行住無礙，得如師子強猛之故，得佛無上感變，寂無礙際，住佛十力法界首藏，致佛威神，嚴無毀慧，於三世等，諸佛法身，普賢菩薩凈一心界。」
時，等目菩薩于如來所，聞普賢菩薩德行，修菩薩十定，皆愿見普賢菩薩，思僥推求。等目菩薩及一切眾，都不見普賢菩薩。
時，等目菩薩從定寤起，而白佛言：「吾以十無數千三昧而正受，亦不見普賢菩薩身口意行及其處所，亦復不睹所住遊行之地。」
佛告等目：「如是如是！汝等不見普賢菩薩。所以者何？已學菩薩行無盡地。又是等目！其于明慧幻化字說，寧可分別慧幻色不？」
曰：「不可。世尊！其幻化不可處別。」
「況其普賢菩薩！身口意行，見可入處？所以者何？以其深邃無思議德備之故，亦以無量敷演無盡故，解達金剛之慧。取要言之，曉了無量諸法性界，于諸剎土而無所著；於一切身，解無體行、無所入、無所有法等。吾我神足境界，而無毀壞諸住
【現代漢語翻譯】 現代漢語譯本：普賢菩薩（Samantabhadra Bodhisattva）在這個會場中，我的膝蓋左右，他安住不動。 當時，等目菩薩（Samantamukha Bodhisattva）以及在場的大眾，用他們的神通力仔細觀察，卻不知道普賢菩薩在哪裡，於是再次對佛說：『我們沒有看到普賢菩薩及其座位。』 世尊告訴他們說：『是的，善男子！你們沒有看到普賢菩薩的身形和座位。這是為什麼呢？因為普賢菩薩處於甚深的修行境界，難以被觀察到，他以智慧的修行安住于無礙的境界，獲得瞭如獅子般強猛的力量，獲得了佛陀無上的感應變化，寂靜無礙，安住于佛陀十力（十種力量）的法界首要之處，成就了佛陀的威神之力，具備了不可毀壞的智慧，在過去、現在、未來三世中，與諸佛的法身平等，普賢菩薩的心境清凈無染。』 當時，等目菩薩在如來（Tathagata）那裡，聽聞了普賢菩薩的德行，修習菩薩的十種禪定，都希望見到普賢菩薩，思考並努力尋找。等目菩薩和所有大眾，都沒有見到普賢菩薩。 當時，等目菩薩從禪定中醒來，對佛說：『我以十無數千種三昧（samadhi）進入正定，也沒有見到普賢菩薩的身、口、意行及其所在之處，也沒有看到他所安住的**之地。』 佛告訴等目菩薩：『是的，是的！你們沒有見到普賢菩薩。這是為什麼呢？因為他已經學習了菩薩無盡的修行境界。還有，等目！對於明慧幻化的文字言說，難道可以分別出幻化的色彩嗎？』 等目菩薩回答說：『不能。世尊！幻化是無法分別的。』 『更何況是普賢菩薩！他的身、口、意行，又怎麼能看到他進入的處所呢？這是為什麼呢？因為他具備了深邃不可思議的功德，也因為他無量無盡的敷演，通達了金剛般的智慧。總而言之，他明瞭無量諸法的本性界限，在各個剎土（buddha-field）中都沒有執著；對於一切身，他理解為無實體、無所入、無所有等法。我的神通境界，也沒有毀壞他所安住的境界。』
【English Translation】 English version: 'Samantabhadra Bodhisattva is in this assembly, dwelling unmoving to the left and right of my knees.' At that time, Samantamukha Bodhisattva and the great assembly, using their divine powers, observed carefully, but did not know where Samantabhadra Bodhisattva was. They then said to the Buddha again, 'We do not see Samantabhadra Bodhisattva or his seat.' The World Honored One told them, 'That is so, sons of good families! You do not see Samantabhadra Bodhisattva's body or seat. Why is that? Because Samantabhadra Bodhisattva is in a profound state of practice, making him impossible to perceive. He dwells in unobstructed realms through his wisdom practice, has obtained the strength of a lion, has obtained the Buddha's supreme transformative power, is peaceful and unobstructed, dwells in the foremost treasury of the Buddha's ten powers (ten strengths), has achieved the Buddha's majestic power, possesses indestructible wisdom, is equal to the Dharma body of all Buddhas in the past, present, and future, and Samantabhadra Bodhisattva's mind is pure and undefiled.' At that time, Samantamukha Bodhisattva, at the Tathagata's place, having heard of Samantabhadra Bodhisattva's virtues and having practiced the ten samadhis of a Bodhisattva, all wished to see Samantabhadra Bodhisattva, thinking and seeking diligently. Samantamukha Bodhisattva and the entire assembly did not see Samantabhadra Bodhisattva. At that time, Samantamukha Bodhisattva awoke from samadhi and said to the Buddha, 'I have entered into correct samadhi with ten countless thousands of samadhis, yet I have not seen Samantabhadra Bodhisattva's body, speech, or mind activities, nor his location, nor have I seen the place where he dwells.' The Buddha told Samantamukha, 'That is so, that is so! You do not see Samantabhadra Bodhisattva. Why is that? Because he has already learned the endless realms of Bodhisattva practice. Furthermore, Samantamukha, regarding the words of enlightened illusory transformations, can you distinguish the colors of the illusory transformations?' Samantamukha Bodhisattva replied, 'No, World Honored One! Illusory transformations cannot be distinguished.' 'How much more so is it with Samantabhadra Bodhisattva! How can his body, speech, and mind activities, and the place he enters, be seen? Why is that? Because he possesses profound and inconceivable merits, and also because of his immeasurable and endless expositions, he has penetrated the wisdom of Vajra. In short, he understands the nature and boundaries of immeasurable dharmas, and has no attachment in any buddha-field; regarding all bodies, he understands them as without substance, without entry, and without any dharmas. My divine power realm does not destroy the realms where he dwells.'
際者，而無著財，以神通解本無。諸族姓子！欲見普賢菩薩者，彼無蔽礙、聞亦無礙、禮敬無礙、心敬無礙、意念無礙、趣向無礙、睹見無礙、修入無礙、求索無礙，普賢菩薩志願，彼無縛礙。」
時，等目菩薩及諸菩薩眾，咸悕樂欲見普賢菩薩，並共叉手向頂，作是言曰：「自歸諸佛、自歸普賢。」三稱如是。
於是世尊告等目曰：「當察此菩薩大會。吾告敕汝，汝當請普賢菩薩！都向諸方，以其明目，正在身中，以求索普賢；以諸法本，而定正受，解法無慾。當以一心，向普賢菩薩；當解本無之際，身之吾我使立諸土；當分別諸根，普使所至，永致普賢。作是行者，乃見普賢。」
時，等目菩薩及會大眾，從世尊聞，即以頭面為禮，咸請普賢。其請之頃，普賢菩薩興為感動，使其大眾咸見普賢，於世尊足左右坐大蓮華上。其此眾會一切菩薩，出現其身中；于諸國土，莫不見者，其去來普土諸佛展轉相見，諸佛之音，暢三世慧。
爾時，等目及菩薩眾見是變化，咸悅歡喜，率禮普賢。爾時，以佛威神亦普賢菩薩宿德所致，天雨眾華，紛紛而降，諸天瓔珞，箜篌樂器，相和而鳴，天雨澤香，遍諸佛界，于虛空中，有天鸞音，諸三惡趣，一時休息。無量大脫菩薩之眾，登時悉解普賢菩薩諸德之
【現代漢語翻譯】 現代漢語譯本：'際'指的是，不執著于財富，以神通力理解其本性為空無。各位族姓之子！想要見到普賢菩薩（Samantabhadra Bodhisattva，象徵一切諸佛的理德與行德的菩薩）的人，他沒有遮蔽和障礙，聽聞沒有障礙，禮敬沒有障礙，心中敬意沒有障礙，意念沒有障礙，趨向沒有障礙，見到沒有障礙，修行進入沒有障礙，求索沒有障礙，普賢菩薩的願力，他沒有束縛和障礙。 當時，等目菩薩（Samantamukha Bodhisattva，意為普觀一切眾生之菩薩）以及諸位菩薩大眾，都渴望見到普賢菩薩，一起合掌向頭頂，說道：『皈依諸佛，皈依普賢。』這樣說了三遍。 於是，世尊（釋迦牟尼佛）告訴等目菩薩說：『應當觀察這個菩薩大會。我告誡你，你應當請普賢菩薩！普遍地向各個方向，用你的明亮的眼睛，就在自身之中，去尋求普賢；用諸法的根本，來確定正受，理解法沒有慾望。應當一心一意，向著普賢菩薩；應當理解本性空無的境界，身體的自我使之建立在各個國土；應當分別諸根，普遍地使所到達之處，永遠達到普賢。這樣做的人，才能見到普賢。』 當時，等目菩薩以及大會大眾，從世尊那裡聽聞后，立即以頭面禮拜，一起請求普賢。在他們請求的時候，普賢菩薩興起感動，使他們大眾都見到普賢，在世尊的腳左右坐在大蓮花上。這個大會的一切菩薩，都出現在他們的身體中；在各個國土，沒有看不到的，他們來來往往，普遍地與各個國土的諸佛互相看見，諸佛的聲音，暢通三世的智慧。 那時，等目菩薩以及菩薩大眾見到這種變化，都喜悅歡喜，率領著禮拜普賢。那時，憑藉佛的威神力，也是普賢菩薩過去所修的功德所致，天空中下起各種鮮花，紛紛降落，諸天的瓔珞，箜篌樂器，相互和諧地鳴響，天空中降下香澤，遍佈各個佛界，在虛空中，有天上的鸞鳥的聲音，三惡道（地獄、餓鬼、畜生）一時停止了痛苦。無量的大解脫菩薩大眾，立刻都理解了普賢菩薩的各種功德。
【English Translation】 English version: 'The boundary' refers to not being attached to wealth, understanding its nature as emptiness through supernatural powers. Sons of noble families! Those who wish to see Samantabhadra Bodhisattva (the Bodhisattva symbolizing the principle and practice of all Buddhas), he has no concealment or obstruction, hearing has no obstruction, reverence has no obstruction, respect in the heart has no obstruction, thought has no obstruction, inclination has no obstruction, seeing has no obstruction, practice and entry have no obstruction, seeking has no obstruction, the vows of Samantabhadra Bodhisattva, he has no bondage or obstruction. At that time, Samantamukha Bodhisattva (the Bodhisattva who observes all beings universally) and all the Bodhisattva assembly, all longed to see Samantabhadra Bodhisattva, and together they joined their palms towards their heads, saying: 'I take refuge in all Buddhas, I take refuge in Samantabhadra.' They said this three times. Then, the World Honored One (Shakyamuni Buddha) told Samantamukha Bodhisattva: 'You should observe this Bodhisattva assembly. I instruct you, you should invite Samantabhadra Bodhisattva! Universally towards all directions, use your bright eyes, within your own body, to seek Samantabhadra; use the root of all dharmas, to establish right reception, understand that dharma has no desire. You should be single-minded, towards Samantabhadra Bodhisattva; you should understand the realm of emptiness in nature, the self of the body causes it to be established in various lands; you should distinguish the various roots, universally cause the places reached, to eternally reach Samantabhadra. Those who do this practice, will then see Samantabhadra.' At that time, Samantamukha Bodhisattva and the assembly, having heard from the World Honored One, immediately bowed their heads to the ground, and together requested Samantabhadra. At the moment of their request, Samantabhadra Bodhisattva arose with emotion, causing the assembly to see Samantabhadra, sitting on a large lotus flower to the left and right of the World Honored One's feet. All the Bodhisattvas of this assembly appeared in their bodies; in all lands, there was no one who did not see them, they came and went, universally seeing the Buddhas of all lands, the voices of the Buddhas, flowed through the wisdom of the three times. At that time, Samantamukha Bodhisattva and the Bodhisattva assembly, seeing this transformation, were all joyful and happy, and led in bowing to Samantabhadra. At that time, through the majestic power of the Buddha, and also due to the merits cultivated by Samantabhadra Bodhisattva in the past, various flowers rained down from the sky, the celestial necklaces, and the konghou musical instruments, sounded in harmony, the celestial fragrant dew rained down, pervading all Buddha realms, in the void, there were the sounds of celestial luan birds, the three evil paths (hell, hungry ghosts, animals) ceased their suffering for a time. The immeasurable assembly of great liberation Bodhisattvas, immediately understood all the virtues of Samantabhadra Bodhisattva.
行。
爾時等目而白佛言：「此普賢菩薩之德，為無有量不可限行、為無稱限之行、為無斷行、為無轉行、普流之行、為無所不周至、為無回還之行、分別諸法行明無分別隨一切方便之行、等過口行。」
世尊告曰：「如是！等目！如爾之言。普賢菩薩以凈無數眾生，無極清凈、無量功德，興無數福、修無數相、德備無限，行無等倫，名流無外。無得之行，普益三世，有佛名譽，普而流著。普賢菩薩行績若斯。」
等目菩薩說行定品第二
爾時，佛告普賢菩薩：「當爲發遣等目菩薩所欲，並諸菩薩暢諸菩薩場，當說菩薩摩訶薩十定方便，普賢菩薩本行功德，咸修當行。何等十？一曰、得初始大德之明，菩薩摩訶薩方便之善。二名、悅向大定之行，得菩薩摩訶薩方便之行。三名、明度諸剎之清凈。四名、修內性之清凈。五名、過去藏之清凈。六名、照明慧藏。七名、諸佛慧音清凈之聲徹諸佛土。八名、分別一切眾生身行法界而得自在。九名、得無著曠蕩之行。十名、得致菩薩摩訶薩大行方便。此為菩薩摩訶薩十大定，此為去來現在諸佛所說，已說今說當說。
「其諸菩薩能行十定，心入是者，此名為覺、此名為正覺、此謂如來為持十力、此名為導師、名為大師、名為普智、名為顯現、名
【現代漢語翻譯】 現代漢語譯本 當時，等目菩薩向佛稟告說：『這位普賢菩薩的德行，是無量無邊不可測度的行為嗎？是無法稱量限定的行為嗎？是沒有止息的行為嗎？是沒有退轉的行為嗎？是普遍流佈的行為嗎？是無所不周遍的行為嗎？是沒有回還的行為嗎？是分別諸法而行，明瞭無分別，隨順一切方便的行為嗎？是超越言語所能表達的行為嗎？』 世尊回答說：『是的，等目！正如你所說。普賢菩薩以清凈無量的眾生，達到無極的清凈、無量的功德，興起無數的福德、修習無數的相好、功德具備無限，行為無與倫比，名聲流傳無外。他的行為是無所得的，普遍利益三世，有佛的名譽，普遍流傳。普賢菩薩的行跡就是這樣。』 等目菩薩說行定品第二 當時，佛告訴普賢菩薩：『應當為發問的等目菩薩以及諸位菩薩，闡明諸菩薩的境界，應當宣說菩薩摩訶薩的十種禪定方便，普賢菩薩的本行功德，都應當修習。哪十種呢？第一種，名為獲得初始大德的明悟，是菩薩摩訶薩的方便善巧。第二種，名為樂於趨向大定的行為，是獲得菩薩摩訶薩方便的行為。第三種，名為明瞭度化諸佛剎的清凈。第四種，名為修習內在自性的清凈。第五種，名為過去所藏的清凈。第六種，名為照明智慧寶藏。第七種，名為諸佛智慧之音清凈的聲音徹響諸佛國土。第八種，名為分別一切眾生的身行，在法界中獲得自在。第九種，名為獲得無所執著、曠達的行為。第十種，名為獲得菩薩摩訶薩大行方便。這便是菩薩摩訶薩的十大禪定，這是過去、現在、未來諸佛所說，已經說過、正在說、將要說的。』 『那些能夠修行這十種禪定的菩薩，心入於此，這稱為覺悟，這稱為正覺，這稱為如來，是持有十力者，這稱為導師，稱為大師，稱為普智，稱為顯現，稱為』
【English Translation】 English version At that time, Bodhisattva Equal Vision (Dengmu Pusa) addressed the Buddha, saying: 'Is the virtue of this Bodhisattva Samantabhadra (Puxian Pusa) immeasurable and boundless, beyond measure? Is it an action that cannot be limited? Is it an action without cessation? Is it an action without regression? Is it an action that flows universally? Is it an action that is all-pervasive? Is it an action without return? Is it an action that distinguishes all dharmas, understands non-distinction, and follows all expedient means? Is it an action that transcends what can be expressed in words?' The World Honored One replied: 'So it is, Equal Vision! Just as you have said. Bodhisattva Samantabhadra purifies countless beings, attains ultimate purity, immeasurable merit, generates countless blessings, cultivates countless marks, possesses boundless virtues, and his actions are unparalleled, his fame spreads without limit. His actions are without attainment, universally benefiting the three times, and the Buddha's reputation is universally known. Such are the deeds of Bodhisattva Samantabhadra.' Bodhisattva Equal Vision Speaks on the Chapter of the Determination of Practice, Second At that time, the Buddha said to Bodhisattva Samantabhadra: 'You should explain to Bodhisattva Equal Vision, who has asked, and to all the Bodhisattvas, the realm of all Bodhisattvas. You should expound the ten samadhi (ding) expedients of the Bodhisattva Mahasattva, the fundamental meritorious deeds of Bodhisattva Samantabhadra, which all should cultivate. What are the ten? The first is called obtaining the understanding of the initial great virtue, which is the skillful means of the Bodhisattva Mahasattva. The second is called the practice of joyfully moving towards great samadhi, which is obtaining the expedient practice of the Bodhisattva Mahasattva. The third is called understanding the purity of purifying all Buddha lands. The fourth is called cultivating the purity of inner nature. The fifth is called the purity of the past treasury. The sixth is called illuminating the treasury of wisdom. The seventh is called the pure sound of the wisdom of all Buddhas resounding throughout all Buddha lands. The eighth is called distinguishing the bodily actions of all beings, attaining freedom in the Dharma realm. The ninth is called obtaining the unattached, vast practice. The tenth is called obtaining the great expedient practice of the Bodhisattva Mahasattva. These are the ten great samadhis of the Bodhisattva Mahasattva, which have been spoken, are being spoken, and will be spoken by all Buddhas of the past, present, and future.' 'Those Bodhisattvas who can practice these ten samadhis, whose minds enter into them, are called awakened, are called rightly awakened, are called Tathagata (Rulai), are holders of the ten powers, are called guides, are called great masters, are called universal wisdom, are called manifestation, are called'
無盡行、名無限行、名最法導。其得是三昧，為普現諸佛國，于諸國土遊樂自在。彼則督住眾生之界，為達眾生所入；為致無疑之藏；為入法界要行；為覺明無量法界；為達去來現在諸如來行；為見諸如來法；為述解達諸言說利偶；為得音聲字句之行；為具足菩薩清凈之行；為得住菩薩諸愿之行。
「彼於三世，明一時行，了一切無二之行，能說諸佛法，以方便行轉諸法輪而不回還，悉覺去來現在諸佛之要行。以一佛之覺寤，說諸佛之要，此則諸菩薩法要。彼覺此慧，明瞭普智，無勝逾者，為具足普賢之行；為明利菩薩諸定慧行，得諸總持，分別三世。得睹去來現在諸佛，成立一切于普智之慧。此則菩薩諸土清凈；此則得睹諸佛行處。
「菩薩得是法要者，于菩薩法界而有強力。以此十定，暢無邊德，德如虛空，為無限之邊際，明照無量，為世法王，普于眾生，得無量慧，廣分十力，明暢閑居，修靜之心，普入于寂靜之行。以大慈如師子，為慧丈夫、為顯法炬，諸德之名而無斷盡，普世聲聞緣覺而無思議，通達法界，已住法積，曉種種說權方便行；明達一切諸音聲說。得持無像，解像方便，得凈所生，則凈佛種。分別法等則與慧等，曉解法施，入常方便暢有順實，普化慧道，明凈內性，能普受眾行，興諸
【現代漢語翻譯】 現代漢語譯本：無盡的修行，名為無限的修行，名為最殊勝的法之引導。如果能獲得這種三昧，就能普遍顯現諸佛的國土，在各個國土中自由自在地遊樂。他們能督導安住眾生的境界，爲了達到眾生所進入的境界；爲了獲得無疑的寶藏；爲了進入法界的要道；爲了覺悟明瞭無量的法界；爲了通達過去、現在、未來諸佛的修行；爲了見到諸佛的法；爲了講述和理解各種言說和利益；爲了獲得音聲、文字、語句的修行；爲了具足菩薩清凈的修行；爲了獲得安住菩薩各種願力的修行。 他們對於過去、現在、未來三世，能明瞭一時的修行，瞭解一切無二的修行，能宣說諸佛的法，以方便的修行轉動法輪而不退轉，完全覺悟過去、現在、未來諸佛的要行。以一佛的覺悟，宣說諸佛的要義，這就是諸菩薩的法要。他們覺悟這種智慧，明瞭普遍的智慧，沒有誰能超越，爲了具足普賢菩薩的修行；爲了明瞭菩薩各種禪定和智慧的修行，獲得各種總持，分別過去、現在、未來三世。能夠見到過去、現在、未來諸佛，在普遍智慧的智慧中成就一切。這就是菩薩的國土清凈；這就是能夠見到諸佛的修行之處。 菩薩如果獲得這種法要，在菩薩的法界中就具有強大的力量。憑藉這十種禪定，暢通無邊的功德，功德如同虛空，沒有邊際，光明照耀無量，成為世間的法王，普遍利益眾生，獲得無量的智慧，廣泛地分化十種力量，明瞭暢通地安住，修習平靜的心，普遍進入寂靜的修行。以大慈悲如同獅子，成為有智慧的丈夫，成為顯耀佛法的火炬，各種功德的名號沒有斷絕，普遍令世間的聲聞和緣覺無法思議，通達法界，已經安住於法的積聚，明白各種權巧方便的修行；明瞭通達一切音聲的說法。獲得持守無相，理解有相的方便，獲得清凈的出生，就能清凈佛的種子。分別法平等就與智慧平等，明白了解法佈施，進入常住的方便，暢通順應真實，普遍教化智慧之道，明凈內在的本性，能夠普遍接受各種修行，興起各種
【English Translation】 English version: Endless practice, named limitless practice, named the most excellent guide of Dharma. If one obtains this samadhi, one can universally manifest the Buddha lands, freely enjoying oneself in all lands. They can supervise and dwell in the realms of sentient beings, in order to reach the realms entered by sentient beings; in order to obtain the treasure of no doubt; in order to enter the essential path of the Dharma realm; in order to awaken and understand the immeasurable Dharma realms; in order to comprehend the practices of the Buddhas of the past, present, and future; in order to see the Dharma of the Buddhas; in order to narrate and understand various speeches and benefits; in order to obtain the practice of sounds, words, and sentences; in order to fulfill the pure practice of Bodhisattvas; in order to obtain the practice of dwelling in the various vows of Bodhisattvas. Regarding the three periods of time, they understand the practice of one moment, understand all non-dual practices, can proclaim the Dharma of the Buddhas, turn the Dharma wheel with expedient practices without regression, and fully awaken to the essential practices of the Buddhas of the past, present, and future. With the awakening of one Buddha, they proclaim the essentials of the Buddhas, and this is the Dharma essential for all Bodhisattvas. They awaken to this wisdom, understand universal wisdom, and no one can surpass them, in order to fulfill the practice of Samantabhadra; in order to understand the various meditative and wisdom practices of Bodhisattvas, obtain all dharanis, and distinguish the three periods of time. They can see the Buddhas of the past, present, and future, and accomplish everything in the wisdom of universal wisdom. This is the purity of the Bodhisattva lands; this is where one can see the practices of the Buddhas. If a Bodhisattva obtains this Dharma essential, they will have great power in the Dharma realm of Bodhisattvas. With these ten samadhis, they will have boundless merits, merits like the void, without limit, illuminating immeasurably, becoming the Dharma king of the world, universally benefiting sentient beings, obtaining immeasurable wisdom, widely dividing the ten powers, understanding and dwelling peacefully, cultivating a calm mind, and universally entering the practice of tranquility. With great compassion like a lion, they become a wise man, become a torch that illuminates the Dharma, the names of various merits are endless, universally making the Sravakas and Pratyekabuddhas of the world unable to conceive, comprehending the Dharma realm, already dwelling in the accumulation of Dharma, understanding various expedient practices; understanding and comprehending all spoken sounds. Obtaining the holding of no form, understanding the expedients of form, obtaining pure birth, then purifying the Buddha seed. Distinguishing the equality of Dharma is equal to wisdom, understanding the giving of Dharma, entering the expedient of permanence, smoothly conforming to reality, universally teaching the path of wisdom, illuminating the pure inner nature, able to universally accept all practices, and arising all
道場，慧寤覺道。于菩薩處而無限盡，普能示現諸大變化，明普智行，覺寤方便，此謂普賢之說。是為菩薩十定廣普之行分別之說，此謂菩薩之要行。」
於是，等目菩薩從佛聞知當應請。其彼菩薩咸樂等目菩薩所與，告諸菩薩眾：「是族姓子等！有十正受，為應菩薩無餘之法。何謂十？興于佛法以順慧行。化度眾生順入慧行。明諸國土了聲慧行。惟法界慧。受菩薩方便慧行。入不退轉菩薩之慧。為諸眾生觀法慧便。制持心力方便之慧。廣入菩薩心行之慧。諸佛普智法興愿之慧。是族姓子！此謂菩薩摩訶薩十無餘蕩盡之法。
「又族姓子！復有菩薩摩訶薩十法興無量心慧。何謂十？謂為明解眾生境界，度諸興起，自了心起。謂過諸佛，興無數心，奉諸佛德，興心眾養。謂睹佛而有無量，目所見者，興無量心。謂遇諸佛所入音聲，而受度之顯無數心。謂諸佛之限，分別遇其方便之慧，是謂賢聖興無數心。謂如來道入無著之力，為興無數心。謂普智力，當行微妙，興致佛法，以善分佈，興無量心曠蕩之行。謂佛境界，而無有量普入之行，為興無數明心之行。謂佛辯才，內性所愿，皆獲而致，求諸佛法興無數心。謂如來會場，普而入現諸身處興無數心。是族姓子！菩薩大士興十無數心。
「又族姓子！菩
【現代漢語翻譯】 現代漢語譯本：道場（菩提樹下覺悟之處），慧寤（智慧覺醒）覺道（覺悟之道）。在菩薩的境界中，這種覺悟是無限的，能夠普遍示現各種偉大的變化，明瞭普遍的智慧和行為，覺悟方便之法，這就是普賢（菩薩名）所說的。這是菩薩十種禪定廣博普遍的修行和分別的說法，這是菩薩修行的要點。 於是，等目菩薩（菩薩名）從佛那裡得知應該請教。那些菩薩都樂於接受等目菩薩所給予的教誨，告訴各位菩薩：『各位善男子！有十種正受，是菩薩應當修習的無餘之法。哪十種呢？興起佛法以順應智慧的修行。教化眾生順應進入智慧的修行。明瞭各個國土的音聲，這是智慧的修行。唯有法界的智慧。接受菩薩方便的智慧修行。進入不退轉的菩薩的智慧。爲了眾生觀察佛法的智慧方便。控制心力的方便智慧。廣泛進入菩薩心行的智慧。諸佛普遍智慧的法興愿的智慧。各位善男子！這就是菩薩摩訶薩（大菩薩）的十種無餘蕩盡之法。』 『還有，各位善男子！還有菩薩摩訶薩的十種興起無量心慧。哪十種呢？就是爲了明瞭眾生的境界，度脫各種興起，自己明瞭心的生起。就是超越諸佛，興起無數的心，奉獻諸佛的功德，興起供養的心。就是見到佛而有無量，眼睛所見到的，興起無量的心。就是遇到諸佛所發出的音聲，而接受教化，顯現無數的心。就是諸佛的界限，分別遇到他們方便的智慧，這就是賢聖興起無數的心。就是如來之道進入無著的力量，為此興起無數的心。就是普遍的智慧力量，應當修行微妙，興致佛法，以善巧分佈，興起無量心曠蕩的修行。就是佛的境界，而沒有限量普遍進入的修行，為此興起無數明心的修行。就是佛的辯才，內在的願望，都獲得實現，求取諸佛的佛法，興起無數的心。就是如來的會場，普遍進入並顯現各種身處，興起無數的心。各位善男子！菩薩大士興起這十種無數的心。』 『還有，各位善男子！菩薩』
【English Translation】 English version: The Bodhimanda (place of enlightenment under the Bodhi tree), the awakening of wisdom (慧寤), the path of enlightenment (覺道). In the realm of Bodhisattvas, this enlightenment is limitless, capable of universally manifesting great transformations, understanding universal wisdom and actions, awakening to expedient means, this is what Samantabhadra (a Bodhisattva) speaks of. This is the explanation of the ten samadhis (meditative absorptions) of Bodhisattvas, their vast and universal practices, and their distinctions; this is the essence of Bodhisattva practice. Then, the Bodhisattva Equal Vision (等目菩薩) learned from the Buddha that he should inquire. Those Bodhisattvas were all pleased to receive what the Bodhisattva Equal Vision offered, and told the assembly of Bodhisattvas: 'Noble sons! There are ten correct receptions, which are the complete practices that Bodhisattvas should cultivate. What are the ten? Arousing the Dharma to accord with the practice of wisdom. Transforming sentient beings to accord with entering the practice of wisdom. Understanding the sounds of all lands, this is the practice of wisdom. Only the wisdom of the Dharmadhatu (法界). Receiving the expedient wisdom practice of Bodhisattvas. Entering the wisdom of the non-retrogressing Bodhisattva. For the sake of sentient beings, observing the expedient wisdom of the Dharma. The expedient wisdom of controlling the power of the mind. Broadly entering the wisdom of the Bodhisattva's mind practice. The wisdom of the universal wisdom of all Buddhas, the arising of vows. Noble sons! These are the ten complete and exhaustive practices of the Bodhisattva Mahasattvas (great Bodhisattvas).' 'Furthermore, noble sons! There are also ten kinds of immeasurable mind wisdom that Bodhisattva Mahasattvas arouse. What are the ten? They are: to understand the realms of sentient beings, to liberate all arising, and to understand the arising of one's own mind. That is, surpassing all Buddhas, arousing countless minds, offering the merits of all Buddhas, arousing minds of offering. That is, seeing the Buddha and having immeasurable, what the eyes see, arousing immeasurable minds. That is, encountering the sounds emitted by all Buddhas, and receiving teachings, manifesting countless minds. That is, the limits of all Buddhas, encountering their expedient wisdom, this is what the sages arouse countless minds. That is, the path of the Tathagata (如來) entering the power of non-attachment, for this, arousing countless minds. That is, the power of universal wisdom, one should practice the subtle, arousing the Dharma, skillfully distributing it, arousing the immeasurable practice of vastness. That is, the realm of the Buddha, without limit, universally entering the practice, for this, arousing countless minds of clarity. That is, the eloquence of the Buddha, the inner wishes, all are obtained and realized, seeking the Dharma of all Buddhas, arousing countless minds. That is, the assembly of the Tathagata, universally entering and manifesting in various places, arousing countless minds. Noble sons! The great Bodhisattvas arouse these ten countless minds.' 'Furthermore, noble sons! Bodhisattvas'
薩大士復有十德入定意慧。何謂為十？一者、在東正受，忽南起寤。二者、處南正受，在東覺寤。三者、東北正受，西南而寤。四者、西南正定，東北為寤。五者、在南慧定，忽北現寤。六者、于北現定，出南而覺。七者、西北入定，東南現寤。八者、東南而定，西北興寤。九者、居下正受，忽上方寤。十者、上方正受，下方亙寤。是族姓子！菩薩大士入十定意分別之慧。
「又族姓子！菩薩大士有十大定方便之慧。何謂為十？是族姓子！菩薩大士現三千大千之土在一蓮華之上，自見己身在其華上結加趺坐，於三千大千而現其身，於三千大千而現其明。於一一方，而立其身，以一一之身入三千大千之土。于諸剎土，一一四天下，現億百千菩薩。於一一菩薩行，現億億順度之化。於一一所化，復現億億分別，具滿諸根。於一一分別諸根，而得具滿億千菩薩，皆是不退轉法者，不為一身、亦不多身、亦不入正受、亦不覺寤。
「譬如族姓子！阿須輪王其本身長七百由延，神力現身六十八百千由延。立於大海，出現半身，頭與須彌山為齊。所現化身，六十八百千由延，于其本體，不有毀減。如本王體，四大之身，亦無疑惑。又于大體，想若他身，于本身者，不想終沒。以所王身，懀然一常；以化為樂，化為曠力
【現代漢語翻譯】 現代漢語譯本： 薩大士（菩薩的尊稱）還有十種入定意慧。哪十種呢？第一，在東方入定，忽然在南方醒來。第二，在南方入定，在東方醒來。第三，在東北方入定，在西南方醒來。第四，在西南方入定，在東北方醒來。第五，在南方慧定，忽然在北方醒來。第六，在北方入定，在南方醒來。第七，在西北方入定，在東南方醒來。第八，在東南方入定，在西北方醒來。第九，在下方入定，忽然在上方醒來。第十，在上方入定，在下方醒來。善男子！這就是菩薩大士入十種定意分別的智慧。
「還有，善男子！菩薩大士有十大定方便的智慧。哪十種呢？善男子！菩薩大士能使三千大千世界顯現在一朵蓮花之上，自己看到自己的身體在那蓮花上結跏趺坐，在三千大千世界中顯現自己的身體，在三千大千世界中顯現自己的光明。在每一個地方，都站立著自己的身體，用每一個身體進入三千大千世界。在各個剎土中，在每一個四天下，顯現億百千菩薩。在每一個菩薩的修行中，顯現億億順應眾生根性的教化。在每一個被教化的人中，又顯現億億不同的化身，具足各種根器。在每一個分別的根器中，都能得到具足億千菩薩，這些菩薩都是不退轉的，他們不執著於一個身體，也不執著于多個身體，既不入定，也不醒來。
「譬如，善男子！阿須輪王（一種神）他本身的身體長七百由延（古印度長度單位），用神力顯現出六十八百千由延的身體。站立在大海中，顯現出半個身體，頭與須彌山（傳說中的山）齊平。所顯現的化身，有六十八百千由延，對於他本體，沒有絲毫的減少。如同他本來的身體，四大（地、水、火、風）組成的身體，也沒有疑惑。又對於他巨大的身體，想像成其他身體，對於他本身的身體，不想著終會消失。因為他所擁有的身體，是恒常不變的；以變化為樂，變化的力量是無限的。」
【English Translation】 English version: Furthermore, O son of good family, the Bodhisattva Mahasattva has ten kinds of wisdom of meditative concentration. What are the ten? First, while in meditative concentration in the east, he suddenly awakens in the south. Second, while in meditative concentration in the south, he awakens in the east. Third, while in meditative concentration in the northeast, he awakens in the southwest. Fourth, while in meditative concentration in the southwest, he awakens in the northeast. Fifth, while in meditative concentration of wisdom in the south, he suddenly awakens in the north. Sixth, while in meditative concentration in the north, he awakens in the south. Seventh, while in meditative concentration in the northwest, he awakens in the southeast. Eighth, while in meditative concentration in the southeast, he awakens in the northwest. Ninth, while in meditative concentration below, he suddenly awakens above. Tenth, while in meditative concentration above, he awakens below. O son of good family! This is the wisdom of the Bodhisattva Mahasattva in distinguishing the ten kinds of meditative concentration.
「Furthermore, O son of good family! The Bodhisattva Mahasattva has ten great wisdoms of skillful means in meditative concentration. What are the ten? O son of good family! The Bodhisattva Mahasattva can manifest the three thousand great thousand worlds on a single lotus flower, and see his own body sitting in the lotus flower in the lotus posture, manifesting his body in the three thousand great thousand worlds, and manifesting his light in the three thousand great thousand worlds. In each and every place, he stands his body, and with each and every body enters the three thousand great thousand worlds. In each and every Buddha-land, in each and every four continents, he manifests hundreds of millions of Bodhisattvas. In each and every practice of the Bodhisattvas, he manifests hundreds of millions of transformations that accord with the dispositions of beings. In each and every being that is transformed, he manifests hundreds of millions of different forms, complete with all faculties. In each and every differentiated faculty, he obtains hundreds of millions of Bodhisattvas, all of whom are non-retrogressing, not attached to one body, nor to many bodies, neither entering meditative concentration nor awakening.
「For example, O son of good family! The Asura King (a kind of deity) has a body that is seven hundred yojanas (an ancient Indian unit of length) long, and with his divine power, he manifests a body that is sixty-eight hundred thousand yojanas long. Standing in the great ocean, he manifests half of his body, with his head level with Mount Sumeru (a mythical mountain). The manifested bodies, which are sixty-eight hundred thousand yojanas long, do not diminish his original body in any way. Just like his original body, which is composed of the four great elements (earth, water, fire, and wind), there is no doubt. Furthermore, regarding his great body, he imagines it as other bodies, and regarding his original body, he does not think that it will eventually disappear. Because the body he possesses is constant and unchanging; he delights in transformation, and the power of transformation is limitless.」
；以尊能化，所現不疑，亦復無惑。彼阿須倫懷有貪淫瞋恚愚癡垢毒諸穢，興邪、貢高，處於大海，止有宮殿，由能興立化身如是，況其菩薩，大士之等！曉了幻化諸法要者，明解睹世皆如夢耳！知諸佛興，明達普世，悉了了之，亦如化矣。解諸音聲，皆如響耳！觀于諸法，而順度之；又如法身，本之清凈，曉入諸法，亦復如是！明瞭身心，曠無所有，解無數身所入之處，皆發為佛，行道清凈，其得住於斯大定者，豈應有疑？況當惑哉？何得聞耶？
「其行如是，致大定場，睹世現身，身入普世。如彼水神，立於本位，因所受體，變化大身。譬如族姓子！比丘觀身，內外不凈，亦觀色識悉皆如之，精勤修行。菩薩大士亦復如是，以觀法身而建顯行，其所入者，彼悉睹世，亦見世法，于其世法，凈無所著。此則菩薩感動境界，由斯大士得正定故。是族姓子！菩薩大士！入于普世，世所不動也。
等目菩薩神變品第三
「又族姓子！菩薩大士現三千大千土其數如塵，一一塵土，入而現身；於一一身，現明普照；於一一明，現眾色像；復一一相，現有宣暢；一一宣暢，現化眾生。而於彼此，菩薩悉知諸土所有，解土欲著，明土清凈，曉入諸土，知土所處，了土住止，明曉諸土，知諸土行。如其菩薩入土如
【現代漢語翻譯】 現代漢語譯本：憑藉尊者的能力進行化現，所顯現的不會令人懷疑，也不會有任何迷惑。那些阿修羅（非天神）懷有貪慾、淫慾、嗔恚、愚癡、污垢、毒害等各種污穢，興起邪念、貢高我慢，居住在大海之中，擁有宮殿，他們尚且能夠興起並建立化身，像這樣，更何況是菩薩、大士這樣的人物呢！他們明瞭幻化諸法的要義，明白看到世間一切都如夢幻一般！他們知道諸佛的興起，通達普世，完全明瞭這一切，也如同化現一般。他們理解各種聲音，都如同迴響一般！他們觀察諸法，並順應其規律去度化眾生；又如同法身，其本質是清凈的，明瞭進入諸法，也是如此！他們明瞭身心，空曠無所有，理解無數化身所進入之處，都發愿成為佛，修行清凈的道路，能夠安住于這種大定的人，怎麼會有疑惑呢？更何況是迷惑呢？又怎麼會聽到這些疑惑呢？ 他們的修行是這樣的，到達大定之所，看到世間顯現的身體，身體進入普世。如同水神，安住在自己的本位，因為所接受的身體，變化出巨大的身體。譬如善男子！比丘觀察身體，內外都不清凈，也觀察色、識等一切都如此，精勤修行。菩薩大士也是這樣，以觀察法身而建立顯現的修行，他們所進入的地方，都看到世間，也看到世間的法則，對於世間的法則，清凈而沒有執著。這就是菩薩感動境界，因為大士得到正定。善男子！菩薩大士！進入普世，世間所不能動搖的。 等目菩薩神變品第三 又，善男子！菩薩大士顯現三千大千世界，其數量如同塵埃，每一個塵埃，都進入並顯現身體；在每一個身體中，顯現光明普照；在每一個光明中，顯現各種色彩的形象；又在每一個形象中，顯現有宣揚佛法的聲音；在每一個宣揚佛法的聲音中，顯現化度眾生。而對於這些，菩薩完全知道所有世界的存在，理解世界中的慾望和執著，明白世界的清凈，明瞭進入世界，知道世界所處的位置，瞭解世界的住止，明曉各個世界，知道各個世界的執行。如同菩薩進入世界一樣
【English Translation】 English version: Through the power of the honored one's transformation, what is manifested is without doubt or confusion. Those Asuras (demi-gods), harboring greed, lust, anger, ignorance, defilement, and poison, giving rise to evil thoughts and arrogance, dwelling in the great ocean with palaces, are still able to manifest and establish transformation bodies. How much more so are Bodhisattvas and Mahasattvas! They understand the essence of illusory dharmas, realizing that seeing the world is like a dream! They know the arising of all Buddhas, comprehending the entire world, fully understanding that it is also like a transformation. They understand all sounds as echoes! They observe all dharmas and guide beings accordingly; and like the Dharma body, which is pure in essence, they understand entering all dharmas in the same way! They understand the mind and body as empty and without substance, comprehending the places where countless transformation bodies enter, all aspiring to become Buddhas, practicing the pure path. Those who can abide in this great samadhi, how could they have doubts? How much less confusion? How could they even hear of such doubts? Their practice is like this, reaching the place of great samadhi, seeing the body manifested in the world, the body entering the entire world. Like the water deity, abiding in its original position, transforming into a great body because of the body it has received. For example, noble son! A Bhikkhu observes the body, both internally and externally impure, and also observes form, consciousness, and all else in the same way, diligently practicing. Bodhisattvas and Mahasattvas are also like this, establishing and manifesting their practice by observing the Dharma body. Wherever they enter, they see the world, and also see the laws of the world, yet they are pure and without attachment to the laws of the world. This is the Bodhisattva's touching of the realm, because the Mahasattva has attained right samadhi. Noble son! Bodhisattvas and Mahasattvas! Enter the entire world, yet are unmoved by the world. Chapter Three: The Supernatural Powers of the Sameness-Seeing Bodhisattva Furthermore, noble son! Bodhisattvas and Mahasattvas manifest three thousand great thousand worlds, their number like dust particles. In each dust particle, they enter and manifest a body; in each body, they manifest bright light illuminating everywhere; in each light, they manifest various colored images; and in each image, they manifest the sound of expounding the Dharma; in each sound of expounding the Dharma, they manifest the transformation of sentient beings. And regarding all of these, Bodhisattvas fully know the existence of all worlds, understand the desires and attachments in the worlds, understand the purity of the worlds, understand entering the worlds, know the location of the worlds, understand the dwelling of the worlds, clearly understand all the worlds, and know the movement of all the worlds. Just as the Bodhisattva enters the world
之，如其土菩薩入如之，不以想土，而現所生；不以法本，有所毀土。
「譬如族姓子！日欲出時，日光先照於七寶山，其七寶山繞須彌山者，明覆次徹七山之間，日炎轉㸌，山之金精，其明展轉，相晃昱昱。夫日行照，從次悉明，日之宮殿，普遍明昺；又日宮殿，弗有其限，亦無所礙，不念所照，亦無所照；又其日光不著于山，亦不離山，其日明者，不在虛空、不離虛空。
「如是族姓子！菩薩大士以此之明，人普等住于大定者，斯須一時、一日一夜、半月一月、一歲百歲，及劫興衰，有著無著、廣狹粗細，喜有佛世及菩薩眾！有遇佛時，一切所止佛土清凈，諸所住處，種種類行，普無數眾，生死無量，不可思議。有去來見、無去來見，及種種寶，至無量寶，種罪種罪復報，應清凈人。彼國土處，普念諸土，諸所有土，極于眾剎人，是菩薩盡悉現之，都入了現，游之教之。
「如是族姓子！菩薩大士以住此定，于諸土不想所止；于諸法不離法本；亦不入土；亦無所想人。彼菩薩不想剎外、不想有土、不想無土、不壞土想；亦無所毀。又彼菩薩于諸法，不一想、不非想、亦不求法；亦不毀法。法界本無皆悉了之。
等目菩薩幻事品第四
「譬如族姓子！幻名帝父。帝界所行，其有善學
【現代漢語翻譯】 現代漢語譯本：就像那樣，菩薩進入這樣的境界，不執著于所顯現的國土，而是隨其所生；不執著於法的根本，而有所毀壞國土。 譬如善男子！當太陽升起時，陽光首先照耀七寶山，這些七寶山環繞著須彌山（Sumeru，佛教宇宙觀中的中心山），光明依次穿透七山之間，太陽的光輝逐漸增強，山中的金精之光，相互輝映，閃耀奪目。太陽執行照耀，依次普照，太陽的宮殿，普遍明亮；而且太陽的宮殿，沒有界限，也沒有障礙，不執著于所照耀，也沒有所照耀；而且太陽的光芒不附著于山，也不離開山，太陽的光明，不在虛空中，也不離開虛空。 就像這樣，善男子！菩薩大士以這種光明，普遍安住于大定之中，須臾之間、一時、一日一夜、半月一月、一年百年，乃至劫的興衰，有執著或無執著、廣闊或狹小、粗糙或細微，歡喜有佛出世以及菩薩眾！當遇到佛時，一切所處的佛土都清凈，所有居住的地方，種種修行，普遍無數眾生，生死無量，不可思議。有來見或無來見，以及種種寶物，乃至無量寶物，種種罪業和罪業的報應，都應與清凈之人相應。那些國土之處，普遍憶念諸國土，所有國土，乃至眾剎的人，菩薩都全部顯現，都進入顯現，遊歷教化他們。 就像這樣，善男子！菩薩大士安住於此定，對於諸國土不執著于所處；對於諸法不離開法的根本；也不進入國土；也沒有所執著的人。那位菩薩不執著于剎土之外，不執著于有國土，不執著于無國土，不破壞國土的觀念；也沒有所毀壞。而且那位菩薩對於諸法，不執著於一，不執著于非一，也不尋求法；也不毀壞法。法界的本性本來空寂，都完全了知。 等目菩薩幻事品第四 譬如善男子！幻術師名為帝父。帝界所行，其中有善於學習的
【English Translation】 English version: Just like that, when a Bodhisattva enters such a state, they do not cling to the manifested lands, but rather manifest according to what arises; they do not cling to the root of the Dharma, so as to destroy any lands. For example, son of a noble family! When the sun is about to rise, its light first shines upon the seven jeweled mountains, which surround Mount Sumeru (the central mountain in Buddhist cosmology). The light then penetrates through the seven mountains, and the sun's radiance gradually increases. The essence of gold in the mountains reflects the light, shimmering and dazzling. As the sun travels and shines, it illuminates everything in order, and the sun's palace is universally bright. Moreover, the sun's palace has no limits, nor any obstructions. It does not cling to what it illuminates, nor is there anything that is illuminated. Furthermore, the sun's light does not attach to the mountains, nor does it leave the mountains. The sun's brightness is not in the void, nor does it leave the void. Just like that, son of a noble family! A Bodhisattva Mahasattva, with this kind of light, universally dwells in great samadhi. In a moment, an instant, a day and night, half a month, a month, a year, a hundred years, and even through the rise and fall of kalpas, whether there is attachment or no attachment, whether vast or narrow, coarse or fine, they rejoice in the appearance of Buddhas and Bodhisattvas! When they encounter a Buddha, all the Buddha lands they dwell in are pure, and in all the places they reside, there are various practices, countless beings, immeasurable births and deaths, which are inconceivable. There are those who come to see and those who do not come to see, and various treasures, even immeasurable treasures, various karmas and the retributions of karmas, all in accordance with pure beings. In those lands, they universally contemplate all lands, all lands, even the people in all the realms. The Bodhisattva manifests all of them, enters into the manifestation, travels and teaches them. Just like that, son of a noble family! A Bodhisattva Mahasattva, dwelling in this samadhi, does not cling to where they dwell in the various lands; regarding the various dharmas, they do not depart from the root of the Dharma; they do not enter into the lands; nor do they cling to any beings. That Bodhisattva does not cling to what is outside the realms, does not cling to the existence of lands, does not cling to the non-existence of lands, does not destroy the concept of lands; nor does he destroy anything. Moreover, that Bodhisattva, regarding the various dharmas, does not cling to one, does not cling to non-one, does not seek the Dharma; nor does he destroy the Dharma. The fundamental nature of the Dharma realm is originally empty, and they fully understand this. Chapter Four: The Illusory Deeds of the Sameness-Gazed Bodhisattva For example, son of a noble family! The illusionist is named 'Emperor Father'. In the realm of the Emperor, there are those who are skilled in learning
行此幻者，明曉術已，於四幻道，現此帝父大幻之事。普眾咸住，共觀視之，諸天都聚，在於一處，現一日七日、半月一月、一歲百歲；復現城墎、縣邑聚落；復現江湖淵海、河流諸水，現云興雨，作此大變。現嚴諸土，不以所現，與歲月諍毀。所現幻化，興天歡樂，而於幻體，亦無所損；諸天見之，亦無疑怪。是菩薩大士之等，以此大定而為正受，於一剎土現無數土，有其諸大，地水火風。如海寶山，及須彌山，鐵圍山、大鐵圍山，盡人境界，城墎縣邑，及諸聚落，像天宮殿。諸龍宮室，眾神所處，香神所居，水神所游，癭神所之，伎神所樂，恬神所安；又像極世諸所宮殿，及欲色界，至無色界；又小千土中千土、三千大千土，有罪無福，一切眾類，轉身生死，明達盡之。于彼等念，入以明慧，審見無見；于諸剎土，不有疲勞，棄此剎勞，不有斯勞。棄諸土行，無土無行。所以者何？伏入法故。
「又彼菩薩于諸法入無著法；于諸法界，不想有念，空無所行；于諸剎土，不想空行；于諸受身，亦無壽行，因緣諸法，如審諦見，亦無命行；于諸起滅，化轉以法；于化無化，菩薩以法，具愿入故；菩薩行寂，諸法靜故；菩薩行化，不想化故；普度眾生，等如來法之清凈故；菩薩法界行無思議，法無取故；菩薩行悲
，普悉善權化眾生故。菩薩如是處於一剎，明無數剎所住行處；了無數類眾生身行。現於無數菩薩修立，念于無數佛之興顯，受諸如來平等正覺法要之說。
「于彼自修菩薩行；於此寂沒，而彼等現；于彼寂沒，忽此等現。行不毀吾，入於法界，明入寂靜，憶念于慧，以益於冥。如彼幻師住於此地而現幻化，不以現幻有損於地，所現幻事依因於地。幻不念晝夜、不壞時節！菩薩如是，以無剎界而入于土；以無國土明瞭於國；又以國土而曉無國；以無色處現住於色。不以一而毀於二；亦不以二而毀於一。譬如幻名解普土法，入於法幻，明入慧幻；已入慧幻，曉入行幻；已入行幻，而興慧幻，而以慧幻，了別諸行。如彼幻士，不于地外而現其幻，亦不在眾觀人之外。菩薩如是！不以虛空入諸國土；不以土外而入虛空。所以者何？土入虛空而無毀故，能入國土則入虛空。
「是彼菩薩普嚴莊挍，以土境界入文諸行。等見無見，致以無壞，修明解了，行而觀之。一彈指頃，遍無數土，悉了諸所生。于劫過劫，所可行者，以一時間，于無量劫，復過是數。過所興積，不有惟想，此之過劫。一彈指頃，廣所現作，不以意念，樂慧幻故。是菩薩學明度無極，以過慧幻、達入世幻、明越法幻。與世幻無諍，普遍慧行，幻極
【現代漢語翻譯】 現代漢語譯本：菩薩爲了普遍地運用善巧方便來教化眾生。菩薩像這樣安住在一個佛剎，卻能明瞭無數佛剎的所在和修行之處；瞭解無數種類眾生的身行。顯現於無數菩薩的修行之中，憶念無數佛的興起顯現，領受諸如來平等正覺的法要教說。 菩薩在自身修習菩薩行；在此處寂滅，而在彼處顯現；在彼處寂滅，而在此處忽然顯現。修行不會毀壞自身，進入法界，明瞭進入寂靜，憶念智慧，以利益於幽冥。如同幻術師住在此地而變現幻化，不會因為變現幻化而損害土地，所變現的幻事依賴於土地。幻化不考慮晝夜，不破壞時節！菩薩也是這樣，以無佛剎的觀念而進入佛土；以無國土的觀念明瞭國土；又以國土的觀念而曉得無國土；以無色處的觀念顯現安住於色。不以一而毀壞二；也不以二而毀壞一。譬如幻術師通曉普遍的國土之法，進入法幻，明瞭進入慧幻；已經進入慧幻，曉得進入行幻；已經進入行幻，而興起慧幻，而以慧幻，了別諸行。如同幻術師，不在土地之外而變現他的幻術，也不在觀看的人群之外。菩薩也是這樣！不以虛空進入諸國土；不以國土之外而進入虛空。這是為什麼呢？因為國土進入虛空而沒有毀壞，能夠進入國土就能進入虛空。 這是菩薩普遍莊嚴修飾，以國土的境界進入文字諸行。平等看待有見和無見，達到無壞的境界，修習明瞭，修行並觀察。一彈指的瞬間，遍及無數佛土，完全瞭解所有眾生的出生。在劫過劫的時間裡，所能修行的，以一個時間，在無量劫的時間裡，又超過這個數量。超過所積累的，不只是想像，這超過的劫數。一彈指的瞬間，廣泛地顯現所作，不以意念，因為樂於智慧幻化。這位菩薩學習明瞭度無極，以超越智慧幻化、達到進入世間幻化、明瞭超越法幻。與世間幻化沒有爭論，普遍地進行智慧修行，達到幻化的極致。
【English Translation】 English version: The Bodhisattva, for the sake of universally employing skillful means to teach sentient beings. The Bodhisattva, dwelling in one Buddha-land like this, can understand the locations and practices of countless Buddha-lands; comprehend the bodily actions of countless kinds of sentient beings. Manifesting in the practices of countless Bodhisattvas, remembering the arising and manifestation of countless Buddhas, receiving the teachings of the Dharma of the Tathagatas' equal and correct enlightenment. The Bodhisattva cultivates the Bodhisattva path within themselves; here they are extinguished, and there they appear; there they are extinguished, and here they suddenly appear. Practice does not destroy oneself, entering the Dharma realm, understanding entry into stillness, remembering wisdom, to benefit the darkness. Just as a magician dwells on this earth and manifests illusions, the manifestation of illusions does not harm the earth, and the manifested illusions depend on the earth. Illusions do not consider day or night, nor do they disrupt the seasons! The Bodhisattva is also like this, entering a Buddha-land with the concept of no Buddha-land; understanding a country with the concept of no country; and also understanding no country with the concept of a country; manifesting dwelling in form with the concept of no form. Not destroying two with one; nor destroying one with two. For example, a magician understands the universal laws of lands, enters the illusion of Dharma, understands entering the illusion of wisdom; having entered the illusion of wisdom, understands entering the illusion of practice; having entered the illusion of practice, then arises the illusion of wisdom, and with the illusion of wisdom, distinguishes all practices. Just like a magician, he does not manifest his illusions outside of the earth, nor outside of the crowd of onlookers. The Bodhisattva is also like this! Not entering all lands with emptiness; not entering emptiness outside of the land. Why is this? Because the land enters emptiness without being destroyed, and being able to enter the land is to enter emptiness. This is the Bodhisattva universally adorning and embellishing, entering the textual practices with the realm of the land. Viewing equally the seen and the unseen, reaching a state of no destruction, cultivating understanding, practicing and observing. In the snap of a finger, pervading countless Buddha-lands, fully understanding all the births of sentient beings. In the time of kalpas passing kalpas, what can be practiced, in one moment, in countless kalpas, even exceeding that number. Exceeding what has been accumulated, not just imagining, these exceeding kalpas. In the snap of a finger, widely manifesting what is done, not with intention, because of delight in the illusion of wisdom. This Bodhisattva learns to understand the immeasurable, by surpassing the illusion of wisdom, reaching the illusion of entering the world, understanding surpassing the illusion of Dharma. Having no conflict with the illusion of the world, universally practicing wisdom, reaching the extreme of illusion.
三世而過無數。幻過通慧，入於心幻，過億無限，過諸佛幻，普度無極。菩薩如是！解入諸土，都土都悉曉了，永無所著，都亦無念。如彼幻士！因帝網幻，普現諸幻，不處於幻，亦無所惑。菩薩如是！得入諸法度無極者！不念入法，入法不惑，是菩薩名廣普大定。
等目菩薩經菩薩樂定品第五
「又復諸族姓子！等目菩薩摩訶薩！東方去此，過無數佛剎。于彼有土，名最上度無極；于彼有定正受，號無上度無極。如其所過本土，乃得最上之土。其土或有土而正受、或早時、或中時、或復晡時、或西時、或晚時；或念之頃、或斯須之頃、或時節之頃；或五夜間、或十五日間、或一月間、或復一歲間、或百歲間、或千歲間；或千萬歲時、或億萬歲時、或億百千萬歲時、或億那術百千萬歲時；或一劫時、或百劫時、或千劫時、或百千劫、或億千那術劫時、或無數劫時、或無量劫時、或無邊幅劫、或復無限劫、或無盡劫時、或無思議劫時、或無限如虛空劫時、或有無限念劫時、或有無限量而過量劫時。而彼菩薩！不以法之時故有住而有欲想；亦不以時節之住而有欲想。又彼菩薩！不以種種之時而起疲勞想；亦不于中而起想；亦無二行、亦無吾作、亦不有念、亦不無念、亦無想念、亦不念坐定、亦不有起想；以一
【現代漢語翻譯】 現代漢語譯本：
過去、現在、未來三世所經歷的無數劫。菩薩超越了幻化的智慧，進入了心識的幻化，經歷過億萬無量的劫數，超越了諸佛的幻化，普遍救度無邊無際的眾生。菩薩就是這樣！理解並進入各個佛土，完全明瞭所有佛土的情況，永遠不會執著于任何事物，心中也沒有任何念頭。就像幻術師一樣！憑藉因陀羅網（Indra's net）的幻化，普遍顯現各種幻象，但不處於幻象之中，也不會被幻象迷惑。菩薩也是這樣！證悟並進入諸法，達到無邊無際的境界！不執著于進入諸法，進入諸法也不會迷惑，這樣的菩薩被稱為廣普大定。
《等目菩薩經·菩薩樂定品第五》
『此外，各位族姓之子！等目菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）！從東方出發，經過無數的佛剎（Buddha-ksetra，佛的國土）。在那裡有一個國土，名為最上度無極（Supreme Transcendence），在那裡有一種禪定正受（Samadhi，禪定），名為無上度無極（Unsurpassed Transcendence）。就像他所經過的本土一樣，才能到達最上的國土。那個國土或者有在禪定正受中，或者在早晨，或者在中午，或者在下午，或者在傍晚，或者在晚上；或者在一念之間，或者在須臾之間，或者在時節之間；或者在五夜之間，或者在十五日之間，或者在一個月之間，或者在一年之間，或者在百年之間，或者在千年之間；或者在千萬年之間，或者在億萬年之間，或者在億百千萬年之間，或者在億那由他（Nayuta，極大的數字）百千萬年之間；或者在一劫（Kalpa，極長的時間單位）之間，或者在百劫之間，或者在千劫之間，或者在百千劫之間，或者在億千那由他劫之間，或者在無數劫之間，或者在無量劫之間，或者在無邊幅劫之間，或者在無限劫之間，或者在無盡劫之間，或者在不可思議劫之間，或者在無限如虛空劫之間，或者在有無限念劫之間，或者在有無量而過量劫之間。而那位菩薩！不會因為法的時限而有所停留或產生慾望；也不會因為時節的停留而產生慾望。而且那位菩薩！不會因為種種時限而產生疲勞的想法；也不會在其中產生任何想法；也沒有二元對立的行為，也沒有『我』的作為，也沒有念頭，也沒有無念，也沒有想念，也沒有念著坐禪，也沒有產生起身的想法；以一種
【English Translation】 English version:
Immeasurable eons have passed through the three times. Having transcended the illusion of wisdom, entering the illusion of the mind, passing through countless billions, surpassing the illusions of all Buddhas, universally liberating the boundless. Such is the Bodhisattva! Understanding and entering all lands, fully comprehending all lands, never clinging to anything, and having no thoughts in the mind. Like a magician! Through the illusion of Indra's net, universally manifesting all illusions, but not dwelling in illusions, nor being deluded by them. Such is the Bodhisattva! Attaining and entering all dharmas, reaching the boundless realm! Not clinging to entering dharmas, and not being deluded by entering dharmas, such a Bodhisattva is called the Great Samadhi of Universal Pervasion.
'The Sutra of the Bodhisattva Equal Vision, Chapter 5: The Joy of the Bodhisattva's Samadhi'
'Furthermore, sons of noble families! The Bodhisattva Mahasattva (Great Bodhisattva) Equal Vision! Going east from here, passing through countless Buddha-ksetras (Buddha-fields). There is a land there, named Supreme Transcendence; there is a Samadhi (meditative absorption) there, named Unsurpassed Transcendence. Just like the native land he has passed through, he attains the supreme land. That land may be in Samadhi, or in the morning, or at noon, or in the afternoon, or in the evening, or at night; or in a moment, or in a short while, or in a period of time; or in five nights, or in fifteen days, or in a month, or in a year, or in a hundred years, or in a thousand years; or in ten million years, or in a hundred million years, or in a hundred million years, or in a hundred million Nayuta (a large number) years; or in a Kalpa (an eon), or in a hundred Kalpas, or in a thousand Kalpas, or in a hundred thousand Kalpas, or in a hundred million Nayuta Kalpas, or in countless Kalpas, or in immeasurable Kalpas, or in boundless Kalpas, or in infinite Kalpas, or in endless Kalpas, or in inconceivable Kalpas, or in infinite Kalpas like space, or in infinite thought Kalpas, or in immeasurable and excessive Kalpas. And that Bodhisattva! Does not dwell or desire because of the time of the Dharma; nor does he desire because of the dwelling of time. Moreover, that Bodhisattva! Does not have the thought of fatigue because of various times; nor does he have any thought in them; nor is there dualistic action, nor is there 'I' doing, nor is there thought, nor is there no-thought, nor is there thinking, nor is there thinking of sitting in meditation, nor is there the thought of rising; with one
切諸法無限量故。譬如日天子與諸天而有所照道。日者行之，諸天亦無行止，日亦不夜出、亦不念晝，日日已沒，乃知耳！亦非彼天所知也，亦不壞敗於夜。菩薩摩訶薩亦如是，以通此定，于無數國土而定正受，亦無時節之念；亦無其念想。是謂族姓子！菩薩摩訶薩所名土最上度無極之定，為無上無比權慧之行也。◎
◎等目菩薩大權慧定品第六
「又族姓子！菩薩摩訶薩於一切眾生之身、佛身，而等解之。彼以此多觀如來於無數國土，如塵數；于諸如來，一切而供養；一切眾花、一切極世眾寶以供養；一切眾寶供養，散其上；一切眾飾供養，種種經行之處供養。以無央數一切摩尼寶，起塔精舍而供養，所可供養，過天之所作，所為供養，皆佛之威神。一切佛土清凈，種種供養，皆佛所念佐接，而以此供養佛，亦以供養諸佛。禮足彼諸如來，以盡身之化而𢯵，以其恭肅而問諸佛法，愿說諸佛平等法，敷演諸佛大法，入諸佛要行。行於大悲，入于無限順行等力，思諸佛入諸眾生要。明入本積，亦不知佛之興；亦不覺諸如來滅。譬心之興念，亦不知所由起，亦不知其所歸。菩薩亦不覺如來起，亦不覺如來滅。
「譬如於晝日時，野馬之河，亦不由陰有；亦不出于彼泉；亦不處於地；亦不從東嵎來；亦不
【現代漢語翻譯】 現代漢語譯本 一切諸法都沒有實體，就像太陽照耀諸天一樣。太陽自行運轉，諸天並沒有行走或停止，太陽也不會在夜晚出現，也不會思念白天。太陽每天落下，人們才知道夜晚來臨！這也不是諸天所能知曉的，夜晚也不會使太陽壞滅。菩薩摩訶薩也是如此，通過通達這種禪定，在無數的國土中進入禪定正受，也沒有時間的概念，也沒有任何念想。這就是族姓子啊！菩薩摩訶薩所證得的名為最上度無極的禪定，是無上無比的權巧智慧之行。 ◎等目菩薩大權慧定品第六 『還有，族姓子！菩薩摩訶薩對於一切眾生的身體和佛的身體，都平等地理解。他以此多方觀察如來在無數國土中，如同塵埃一樣眾多；對於諸如來，一切都進行供養；用一切鮮花、一切世間最珍貴的寶物來供養；用一切寶物供養，散佈在他們身上；用一切裝飾品供養，在各種經行之處供養。用無數的摩尼寶，建造佛塔和精舍來供養，所做的供養，超過了天人的作為，所做的供養，都是佛的威神之力。一切佛土都清凈，各種供養，都是佛所念及和佐助的，以此供養佛，也以此供養諸佛。禮拜諸如來的足，以盡身體的化現來敬禮，以恭敬的態度向諸佛請教佛法，愿諸佛宣說平等之法，敷演諸佛大法，進入諸佛的要行。行於大悲，進入無限的順行等力，思惟諸佛進入眾生的要道。明瞭進入本來的積聚，也不知道佛的興起；也不覺知諸如來的滅度。譬如心中生起念頭，也不知道它從哪裡產生，也不知道它歸向何處。菩薩也不覺知如來的興起，也不覺知如來的滅度。 『譬如在白天，野馬（指熱氣）形成的河流，不是由陰影產生；也不是從泉水流出；也不是在地上；也不是從東方而來；也不是
【English Translation】 English version All dharmas are without substance. It is like the sun shining upon the heavens. The sun moves on its own, while the heavens do not move or stop. The sun does not appear at night, nor does it think of the day. The sun sets each day, and people know that night has come! This is not something the heavens can know, nor does the night destroy the sun. Bodhisattva Mahasattvas are also like this. By understanding this samadhi, they enter into samadhi in countless lands, without any concept of time, and without any thoughts. This is what is meant, son of a noble family! The samadhi attained by Bodhisattva Mahasattvas, called the highest, boundless samadhi, is the unsurpassed and incomparable practice of skillful wisdom. ◎Chapter Six: The Samadhi of Great Skillful Wisdom of the Bodhisattva Equal Vision 『Furthermore, son of a noble family! Bodhisattva Mahasattvas understand the bodies of all sentient beings and the bodies of Buddhas equally. They observe the Tathagatas in countless lands, as numerous as dust particles; they make offerings to all the Tathagatas; they make offerings with all kinds of flowers, all the most precious treasures of the world; they make offerings with all kinds of treasures, scattering them upon the Buddhas; they make offerings with all kinds of ornaments, making offerings in various places of practice. They make offerings by building pagodas and monasteries with countless mani jewels. The offerings they make surpass the actions of the gods, and all the offerings are due to the majestic power of the Buddhas. All Buddha lands are pure, and all kinds of offerings are supported and assisted by the Buddhas' thoughts. They make offerings to the Buddhas in this way, and they also make offerings to all the Buddhas. They bow at the feet of the Tathagatas, paying homage with all their bodily manifestations. With reverence, they ask the Buddhas about the Dharma, wishing the Buddhas to expound the Dharma of equality, to elaborate on the great Dharma of the Buddhas, and to enter into the essential practices of the Buddhas. They practice great compassion, enter into the boundless power of compliant conduct, and contemplate the essential path by which the Buddhas enter into sentient beings. They understand the original accumulation, and they do not know when the Buddhas arise; nor do they perceive when the Tathagatas pass away. It is like a thought arising in the mind, one does not know where it comes from, nor where it goes. Bodhisattvas also do not perceive when the Tathagatas arise, nor do they perceive when the Tathagatas pass away. 『For example, during the daytime, the river of a mirage (referring to heat haze) does not arise from shadows; nor does it flow from a spring; nor is it on the ground; nor does it come from the east; nor does it
有、亦不無；亦不善、亦不不善；亦不清亦不濁、亦不可飲、亦不可污、亦不有、亦不無、亦不味、亦不可味。有形如水之像，緣此而興念；如野馬之河，便有河想之念。此去想念，而遠於近，而無所毀；野馬之河，亦不可處。菩薩亦如是！于諸如來不興，亦不識如來興，亦不識如來滅，以相想諸佛有耳！以無相而無想。
「是諸族姓子！諸菩薩大士！名曰清凈之定。以此定正受而覺寤，而不失其定。譬如明瞭人寢寐，于夢中所行，知皆無因緣，悟以皆識知之。菩薩大士亦如是見諸佛而忘其識。持諸佛法，知諸如來眾坐之場，勝致諸佛土清凈，解了誼理，明瞭分別諸法之要，廣顯諸法之因緣，顯益佛種，行凈諸佛威神，廣演諸佛辯才。是族姓子！諸菩薩大士大定之權慧也。
等目菩薩無量如品第七
「又族姓子！菩薩大士行，念過去諸佛如來興度無極，至劫過劫，過諸土盡無極。明知諸土盡劫過劫，當明知諸佛之興，盡劫過劫。明瞭諸佛，興敷說經，度無極法，從劫過劫，說法度無極。明知意行度無極，明諸情度無極，于情度無極，知行種種，乃明瞭種種如來壽命；彼此皆知，于諸壽命，過歲億那術，彼此皆知。彼以此慧而行，知無量如來賢行，本無無量賢；明知過去諸土，本無無量；明知過去諸
【現代漢語翻譯】 現代漢語譯本：它既不是有，也不是無；既不是善，也不是不善；既不清澈也不渾濁，既不能飲用，也不能污染；既不是存在，也不是不存在；既沒有味道，也不是沒有味道。它像水中倒影的形象，由此產生念頭；如同野馬奔騰的河流，便產生河流的念頭。這種念頭遠離了真實，既不接近也不毀滅；野馬奔騰的河流，也是不可停留的。菩薩也是如此！對於諸如來的出現不執著，也不認識如來的出現，也不認識如來的滅度，只是以表象來想像諸佛的存在！以無表象而無執著。 這些族姓子啊！各位菩薩大士！這叫做清凈的禪定。以這種禪定正確地進入並覺醒，而不失去禪定。譬如一個清醒的人睡覺，在夢中所經歷的，知道都是沒有因緣的，醒來后都明白知道。菩薩大士也像這樣見到諸佛而忘卻其表象。持有諸佛的教法，知道諸如來聚集的場所，勝過諸佛國土的清凈，理解其中的道理，明白分辨諸法的要義，廣泛闡明諸法的因緣，顯揚佛種，修行清凈諸佛的威神，廣泛演說諸佛的辯才。這些族姓子啊！這是菩薩大士大定所具有的權巧智慧。 等目菩薩無量如品第七 還有，族姓子啊！菩薩大士修行，憶念過去諸佛如來出現度化眾生無量無邊，經歷無數劫，超越所有國土，沒有窮盡。明瞭知道所有國土經歷無數劫，當明瞭知道諸佛的出現，經歷無數劫。明瞭諸佛，出現並宣說經典，度化無量無邊的眾生，從無數劫以來，說法度化無量無邊的眾生。明瞭知道意念的修行度化無量無邊，明瞭知道情感的度化無量無邊，在情感的度化中，知道種種修行，從而明瞭種種如來的壽命；彼此都知道，對於各種壽命，經歷億那由他歲，彼此都知道。他們以這種智慧修行，知道無量如來的賢善行為，本來就沒有無量的賢善；明瞭知道過去的所有國土，本來就沒有無量；明瞭知道過去的所有
【English Translation】 English version: It is neither existent nor non-existent; neither good nor not good; neither clear nor turbid, neither drinkable nor defilable; neither being nor non-being; neither having taste nor being tasteless. It is like the image of water, from which thoughts arise; like a river of wild horses, from which the thought of a river arises. These thoughts are far from reality, neither near nor destructive; the river of wild horses is also not a place to dwell. Bodhisattvas are also like this! They do not cling to the arising of the Tathagatas, nor do they recognize the arising of the Tathagatas, nor do they recognize the passing away of the Tathagatas, but imagine the existence of the Buddhas through appearances! They are without appearances and without clinging. These sons and daughters of good families! These great Bodhisattvas! This is called the pure samadhi. With this samadhi, they correctly enter and awaken, without losing their samadhi. For example, a clear-minded person sleeps, and what they experience in their dreams, they know is without cause, and upon waking, they understand it all. Great Bodhisattvas also see the Buddhas in this way, forgetting their appearances. They hold the teachings of the Buddhas, know the places where the Tathagatas gather, surpass the purity of the Buddha lands, understand the principles, clearly distinguish the essentials of all dharmas, widely explain the causes and conditions of all dharmas, manifest the Buddha seed, practice the pure majestic power of the Buddhas, and widely expound the eloquence of the Buddhas. These sons and daughters of good families! This is the skillful wisdom of the great samadhi of the Bodhisattvas. Chapter Seven: Equal Vision Bodhisattva's Immeasurable Like Furthermore, sons and daughters of good families! When Bodhisattvas practice, they remember the past Buddhas and Tathagatas who arose to liberate beings immeasurably, passing through countless kalpas, surpassing all lands without end. They clearly know that all lands pass through countless kalpas, and they should clearly know the arising of the Buddhas, passing through countless kalpas. They clearly know that the Buddhas arise and expound the scriptures, liberating immeasurable beings, from countless kalpas, teaching the Dharma and liberating immeasurable beings. They clearly know that the practice of intention liberates immeasurably, they clearly know that the liberation of emotions is immeasurable, and in the liberation of emotions, they know various practices, thus clearly understanding the various lifespans of the Tathagatas; they all know each other, and regarding the various lifespans, they pass through billions of nayutas of years, and they all know each other. They practice with this wisdom, knowing the virtuous conduct of immeasurable Tathagatas, which originally had no immeasurable virtue; they clearly know that all past lands originally had no immeasurable; they clearly know that all past
劫，本無無量；如過去明知如法，本無無量；如知過去心，本無無量；如知過去脫，本無無量；如知過去眾生行，本無無量；如知過去所說，本無無量；如知過去起，本無無量；如以其定正受，名曰過莊嚴藏。
「以發一心，能過百千劫本無無量。以其心過億百千那術劫、復過無數劫、復無思議劫、復過無稱限劫、復無邊劫、復無量劫、復過阿僧祇劫、復過不可思議劫、復過無望劫無望、復過無望劫，其因緣而無有滅，過去無所因定正受，而立其十法，為彼定。復有悟，亦立其十法。于諸如來，得入不思議，亦清凈而起；亦無住修立。得之督致之，受滿奉持，求平等入三場。何謂十？一者、解了本癡之行。二者、辯解無盡法。三者、分別無毀無諍。四者、分別無住。五者、辯才無動。六者、已所說而至誠。七者、為一切依住。八者、悅向三界。九者、為諸德本之上。十者、于諸法而無輕慢。
「此族姓子！是為十無限定之行，其是十定而悟。譬如族姓子！身在胞胎，當應生者，神識已入，其此時間，菩薩亦如是從定悟，以此十而流注於法。其時得是，族姓子！菩薩大士，得過去清凈也。◎
等目菩薩經卷上 大正藏第 10 冊 No. 0288 等目菩薩所問三昧經
佛說等目菩薩經
【現代漢語翻譯】 現代漢語譯本：劫（kalpa，時間單位），本來就沒有無量；如同明知過去如法（dharma，佛法），本來就沒有無量；如同知道過去的心，本來就沒有無量；如同知道過去的解脫，本來就沒有無量；如同知道過去眾生的行為，本來就沒有無量；如同知道過去所說的話，本來就沒有無量；如同知道過去所生起的事，本來就沒有無量；如同以其禪定正受，名為過莊嚴藏（vyūha-garbha，佛的莊嚴功德）。 以發一心，能超過百千劫，本來就沒有無量。以其心超過億百千那由他（nayuta，數量單位）劫，又超過無數劫，又超過不可思議劫，又超過無稱限劫，又超過無邊劫，又超過無量劫，又超過阿僧祇（asaṃkhya，數量單位）劫，又超過不可思議劫，又超過無望劫無望，又超過無望劫，其因緣而沒有滅盡，過去沒有所因的禪定正受，而建立其十法，作為彼禪定。又有覺悟，也建立其十法。對於諸如來（tathāgata，佛的稱號），得以進入不可思議的境界，也清凈而生起；也沒有停留在修習上。得到它，督促它，接受並奉持，求平等進入三場（可能指三種修行場所或階段）。什麼是十？一是，瞭解本來的愚癡行為。二是，辯解無盡的佛法。三是，分別沒有譭謗和爭論。四是，分別沒有執著。五是，辯才無礙。六是，已經說過的要至誠。七是，成為一切眾生的依靠。八是，喜悅地趨向三界（欲界、色界、無色界）。九是，成為諸功德的根本。十是，對於諸法沒有輕慢。 這位族姓子（kulaputra，對在家男子的稱呼）！這就是十種沒有限定的行為，這是十種禪定而悟得的。譬如族姓子！身體在胞胎中，當要出生時，神識已經進入，在這個時候，菩薩也像這樣從禪定中覺悟，以這十種法流注于佛法。這時得到這些，族姓子！菩薩大士，就得到過去的清凈。◎ 《等目菩薩經》捲上 大正藏第 10 冊 No. 0288 《等目菩薩所問三昧經》 佛說《等目菩薩經》
【English Translation】 English version: A kalpa (an aeon), fundamentally has no limit; like knowing the past dharma (teachings), fundamentally has no limit; like knowing the past mind, fundamentally has no limit; like knowing the past liberation, fundamentally has no limit; like knowing the past actions of sentient beings, fundamentally has no limit; like knowing what was said in the past, fundamentally has no limit; like knowing what arose in the past, fundamentally has no limit; like with its samadhi (meditative absorption) rightly received, it is called the past vyūha-garbha (storehouse of adornments). With the arising of one thought, one can surpass hundreds of thousands of kalpas, which fundamentally have no limit. With that mind surpassing hundreds of millions of nayutas (a large number) of kalpas, and again surpassing countless kalpas, and again surpassing inconceivable kalpas, and again surpassing immeasurable kalpas, and again surpassing boundless kalpas, and again surpassing limitless kalpas, and again surpassing asaṃkhya (an immeasurable number) kalpas, and again surpassing inconceivable kalpas, and again surpassing hopeless kalpas, and again surpassing hopeless kalpas, its causes and conditions are without extinction, the past samadhi rightly received without cause, and establishes its ten dharmas, as that samadhi. And there is enlightenment, also establishing its ten dharmas. For all tathāgatas (Buddhas), one can enter the inconceivable realm, also arising purely; also not dwelling in cultivation. Obtaining it, urging it, receiving and upholding it, seeking equality to enter the three fields (possibly referring to three stages or places of practice). What are the ten? First, understanding the actions of fundamental ignorance. Second, explaining the endless dharma. Third, distinguishing without slander or dispute. Fourth, distinguishing without attachment. Fifth, eloquence without obstruction. Sixth, being sincere in what has been said. Seventh, being a refuge for all. Eighth, joyfully turning towards the three realms (desire realm, form realm, formless realm). Ninth, being the foundation of all virtues. Tenth, not being contemptuous of any dharma. This kulaputra (son of a good family)! These are the ten unlimited practices, which are the ten samadhis that are realized. For example, kulaputra! When the body is in the womb, about to be born, the consciousness has already entered, at this time, the bodhisattva also awakens from samadhi in this way, with these ten dharmas flowing into the dharma. At this time, obtaining these, kulaputra! The great bodhisattva, obtains the purity of the past. ◎ The Upper Scroll of the 'Samatadarsi Bodhisattva Sutra' Taisho Tripitaka Volume 10, No. 0288, 'The Samadhi Sutra Questioned by Samatadarsi Bodhisattva' The Buddha Speaks the 'Samatadarsi Bodhisattva Sutra'
卷中
西晉月氏國三藏竺法護譯
◎權慧清凈品第八
「又復族姓子！菩薩大士以一一國凈故，便入一一土；乃已修一一土，而現於一一土；順持一一土，則住一一佛國土；便明一一佛國土已，曉了一一土，便游轉一一土，則了知一一土清凈。于彼諸土、于諸當來，為人之上；于諸土，在諸劫數，而有所說；于諸劫，明瞭諸像；于諸劫，而悉分別之；于諸劫，而順導之；于諸劫，而念平等；于諸劫，莫不興發；于諸劫，而行無量；于諸劫，香有普美；于諸劫，而有傷愍；于諸劫，無有過去諸佛世尊。當來所說，或無所說；有所授決、無所授決；眾異名號、無數名號、無量名號、無限名號、無邊名號、阿僧祇名號、無思議名號、無際名號、無望名號。其當興起，愍度眾生，現為法王，修行為導故，而當普說三十七品，廣嘆諸功德行；當廣演說明顯之行；又當清凈其意，性行修立；當成眾德之行；當廣宣佈要上之行；又當建立普智之議；亦當過度諸如來行；亦當修成具足諸愿。又亦行過具足之慧，曉了明盡成德之善；又過於最上莊嚴明曉之行，立上眷屬，亦復曉了具足於法；又復修曉罪福之應；又復修觀成相具足。曉瞭解知具足之善；曉瞭解達平等之德；亦曉了諸佛世尊意。亦知其種姓，解其權行；亦
【現代漢語翻譯】 現代漢語譯本 又，善男子！菩薩大士因為一個國土的清凈，就進入一個國土；已經修習了一個國土，就顯現在一個國土；順應持守一個國土，就安住在一個佛國土；明白了一個佛國土后，就瞭解一個國土，然後遊歷一個國土，就了知一個國土的清凈。在那些國土、在將來的國土，成為眾生中的佼佼者；在各個國土，在各個劫數中，有所說法；在各個劫數中，明瞭各種形象；在各個劫數中，完全分別它們；在各個劫數中，順應引導它們；在各個劫數中，心念平等；在各個劫數中，無不興起；在各個劫數中，修行無量；在各個劫數中，香氣普遍美好；在各個劫數中，具有悲憫之心；在各個劫數中，沒有過去諸佛世尊。對於未來所說，或者無所說；有所授記、無所授記；眾多的名號、無數的名號、無量的名號、無限的名號、無邊的名號、阿僧祇（梵語，意為無數）的名號、不可思議的名號、無際的名號、無望的名號。他們將要興起，憐憫救度眾生，顯現為法王，以修行為引導，因此將普遍宣說三十七道品，廣泛讚歎各種功德修行；將廣泛演說顯明的修行；又將清凈其意，建立性行的修行；將成就各種功德的修行；將廣泛宣說重要的修行；又將建立普遍智慧的議論；也將超越諸如來的修行；也將修成具足各種願望。又將修行超越具足的智慧，瞭解明盡成就功德的善行；又超越最上莊嚴明曉的修行，建立上等的眷屬，也瞭解具足的佛法；又修行瞭解罪與福的因果報應；又修行觀察成就相好具足。瞭解知曉具足的善行；瞭解通達平等的功德；也瞭解諸佛世尊的心意。也知道他們的種姓，瞭解他們的權巧方便的修行；也
【English Translation】 English version Furthermore, sons of good families! Bodhisattva Mahasattvas, because of the purity of one land, enter into one land; having already cultivated one land, they appear in one land; complying with and upholding one land, they dwell in one Buddha-land; having understood one Buddha-land, they comprehend one land, and then travel through one land, thus knowing the purity of one land. In those lands, and in future lands, they are the foremost among beings; in various lands, in various kalpas (aeons), they have something to say; in various kalpas, they understand various forms; in various kalpas, they completely distinguish them; in various kalpas, they guide them accordingly; in various kalpas, their minds are equal; in various kalpas, they all arise; in various kalpas, they practice immeasurably; in various kalpas, their fragrance is universally beautiful; in various kalpas, they have compassion; in various kalpas, there are no past Buddhas, World Honored Ones. Regarding what will be said in the future, or what will not be said; what will be prophesied, what will not be prophesied; numerous names, countless names, immeasurable names, limitless names, boundless names, asamkhya (Sanskrit, meaning countless) names, inconceivable names, limitless names, hopeless names. They will arise, have compassion and save sentient beings, appear as Dharma Kings, using practice as guidance, and therefore will universally proclaim the thirty-seven factors of enlightenment, widely praise various meritorious practices; will widely expound the manifest practices; and will purify their minds, establish the practice of nature; will accomplish the practice of various merits; will widely proclaim the essential practices; and will establish the discourse of universal wisdom; will also transcend the practices of all Tathagatas; will also cultivate and accomplish the fulfillment of all vows. They will also practice beyond the wisdom of fulfillment, understanding and completely achieving the good of merit; and will also transcend the most supreme and adorned understanding practice, establish superior retinues, and also understand the fulfillment of the Dharma; and will also cultivate and understand the karmic consequences of sin and merit; and will also cultivate the contemplation of the accomplishment of perfect marks. Understanding and knowing the good of fulfillment; understanding and comprehending the merit of equality; also understanding the minds of all Buddhas, World Honored Ones. Also knowing their lineage, understanding their skillful means of practice; also
知方便，知其變化及所趣向；亦知成佛、知度人物、知度無數眾生、知諸如來般泥洹，知諸佛時節。而其發心頃，明瞭劫事，復過百劫千劫、百千劫億劫；又過閻浮提如塵數劫；復過四天下如塵數劫；過千天下如塵數劫；過大千如塵數劫；過三千大千剎土如塵數劫；過如諸佛國塵數之劫。復過如千佛國如塵數劫；復過如百千佛國塵數之劫；復過億那術佛國如塵數之劫；復過無數佛國如塵數之劫；復過不可計劫；復過無量如塵數之劫；復過無邊際如塵數之劫；復過無稱限塵數之劫；復過阿僧祇塵數之劫；復過無思議塵數之劫；復過無我限塵數之劫；復過無限樂塵數之劫；復過樂無樂塵數之劫。
「菩薩以住慧明藏三昧，受持一一國土之說，如是亦入一一國土，種姓如一一國土，于無限樂塵數之國亦爾！明知當來無限國土，菩薩以慧定，而普入意所向念。
「有十依住處，何謂十？一者、謂思樂佛土，如塵數如來所建立。其菩薩，為佛威神所立。二者、菩薩為法所住立，於世明達十總持；已得十總持，究竟無盡辯才。三者、菩薩依行、為行所立，究竟最愿，而行具足。四者、菩薩依德力而得立，而無能過勝者。五者、菩薩依慧而立，于佛法行無礙故。六者、菩薩依大悲立，轉於法輪，以無回還故。七者、依彼
眾行而立，于眾文字諸法之行，善修立故。八者、菩薩依諸所生最上法立，開甘露門，閉諸惡之門故。九者、菩薩依慧力立，行菩薩行，而無斷故。十者、其菩薩依等力立，具足於施力，度無數眾，使行清凈菩薩所依無數力故，明瞭無限數劫。
「菩薩得依法力，以諸法本清凈故，諸所生無數故，此謂菩薩摩訶薩第六最大慧定之行。
「其菩薩住是，得致曉了無限數劫行；明瞭分別無限數劫權便之行；曉了無限數眾生所行權行之相。于無限數罪福之行，分別已達，而得權行；復于無限數所行精進，現入眾生於行無行之權便；於行無行，于善惡有無限數之權行；於行無行，諸法解達權行；於行無行，于諸時佛興，如其像、如其說，如其起盡諸佛行，解了諸佛種姓權行；於行無行，解說無量慧門，迴轉權行；於行無行，普智感動，無數變化，如時示現之權行。
「譬如族姓子！日天出時，有目之人，展轉見諸郡國縣邑聚落，亦知高下山川險峪、知諸樹木種稷、知諸好醜；亦知凈不凈；世之所有，亦知之。明目解達有，了意當觀。族姓子！日光之無異，而其明照，現有目者，因其光普見眾色。
「如是族姓子！其菩薩已達無異之定，明瞭一切有行無行，億百千那術；知其種稷，明之識之，以其明瞭
【現代漢語翻譯】 現代漢語譯本 菩薩安住于眾生的行為，在所有文字所表達的諸法行為中，因為善於修習而安住。第八，菩薩安住于所生起的至上之法，開啟甘露之門，關閉所有惡道之門。第九，菩薩安住于智慧的力量，行菩薩之道，永不間斷。第十，菩薩安住于平等的力量，具足佈施的力量，度化無數眾生，使他們行持清凈的菩薩所依的無數力量，從而明瞭無限劫的時間。 菩薩獲得依法而行的力量，因為諸法的本性是清凈的，所生起的功德是無數的。這被稱為菩薩摩訶薩第六種最大的智慧禪定之行。 菩薩安住於此，能夠通曉無限劫的修行；明瞭分別無限劫的方便之行；通曉無限數量眾生所行的方便之相。對於無限數量的罪與福之行，分別通達后，便能運用方便之行；又對於無限數量所行的精進，能夠展現進入眾生於行與無行之間的方便；在行與無行之間，對於善與惡有無限數量的方便之行；在行與無行之間，對於諸法通達方便之行；在行與無行之間，在諸佛出世之時，如其形象、如其所說、如其生起和滅盡的諸佛之行，瞭解諸佛種姓的方便之行；在行與無行之間，解說無量智慧之門，迴轉方便之行；在行與無行之間，普遍的智慧感動，無數的變化，如時示現的方便之行。 譬如善男子！太陽升起時，有眼睛的人，能夠依次看到各個郡縣、城鎮、村落，也知道高低的山川險峻，知道各種樹木莊稼，知道各種好壞；也知道清凈與不清凈；世間所有的一切，也都知道。明眼人通達這些，心中應當觀察。善男子！太陽的光明沒有差別，而其光芒照耀，有眼睛的人，因為太陽的光芒而普遍看到各種顏色。 如是，善男子！菩薩已經通達無差別的禪定，明瞭一切有行與無行，億百千那由他；知道它們的種類，明白它們，認識它們，因為他明瞭。
【English Translation】 English version The Bodhisattva abides in the conduct of beings, in the conduct of all dharmas expressed by words, because of skillful practice. Eighth, the Bodhisattva abides in the supreme dharma that arises, opening the gate of nectar and closing the gates of all evil paths. Ninth, the Bodhisattva abides in the power of wisdom, practicing the Bodhisattva path without interruption. Tenth, the Bodhisattva abides in the power of equality, possessing the power of giving, liberating countless beings, enabling them to practice the countless powers relied upon by the pure Bodhisattva, thus understanding infinite kalpas. The Bodhisattva obtains the power of acting according to the Dharma, because the nature of all dharmas is pure, and the merits that arise are countless. This is called the sixth greatest practice of wisdom concentration of the Bodhisattva Mahasattva. The Bodhisattva, abiding in this, is able to understand the practice of infinite kalpas; clearly distinguish the expedient practices of infinite kalpas; understand the expedient aspects of the practices of infinite beings. Having distinguished and understood the practices of infinite merits and demerits, one can then employ expedient practices; furthermore, regarding the infinite diligence practiced, one can manifest the expedient entry of beings into the realm of action and non-action; between action and non-action, there are infinite expedient practices regarding good and evil; between action and non-action, one understands the expedient practices of all dharmas; between action and non-action, when Buddhas appear in the world, one understands the expedient practices of the Buddhas' lineage, such as their forms, their teachings, their arising and ceasing; between action and non-action, one explains the immeasurable gates of wisdom, turning the expedient practices; between action and non-action, universal wisdom is moved, countless transformations, expedient practices manifested as the time requires. For example, noble son! When the sun rises, those with eyes can see the various counties, cities, towns, and villages, and also know the high and low mountains, the dangerous passes, know the various trees and crops, know the various good and bad; also know the pure and impure; all that exists in the world, they also know. Those with clear eyes understand these, and their minds should observe. Noble son! The light of the sun is not different, but its light shines, and those with eyes, because of the sun's light, can see all colors. Likewise, noble son! The Bodhisattva has already attained the samadhi of non-difference, understanding all actions and non-actions, billions of nayutas; knowing their kinds, understanding them, recognizing them, because he is clear.
，以十無惑，充滿十方一切眾生。何謂十？一者、現於眾生，不惑德本。二者、無惑化度于眾生。三者、無惑處度眾生。四者、無惑于眾生所興行，如應如言，究竟諸議。五者、所行無惑，于諸國土而清凈。六者、諸所入無惑，于諸佛土所行無行，於行無行，決眾生狐疑。七者、無惑所誓願，如所請眾生濟度於行，而具足諸愿。八者、無惑權行之法無限礙，清凈慧門。九者、無惑法說，能普法雨，罔制諸情，於行無行，于普智行，使立佛道。十者、無惑慧之重任無限，清凈慧門之行無惑，出現無冥，而明照普世菩薩！已住十無惑行法，已住是定，其菩薩尋從定起，為諸天帝所禮；為諸龍帝所敬，而雨美香；為諸神帝所見禮奉；為諸諒帝所見宗敬；為諸鳳凰帝神所見歸向；為諸梵帝稽請；為諸樂神帝所見嘆美；為恬神帝所見讚歎；為諸香神帝所見追尋；為諸人帝所見供養。是族姓子！諸菩薩以慧明藏定，名為第六興顯大慧方便行也。
等目菩薩興顯品第九
「又復族姓子！菩薩大士有定，名諸佛明顯國土清凈。云何族姓子！諸菩薩諸佛明顯國土清凈定而正受乎？於是菩薩入于東方世界，從一國土，至一國土；于西南北方及四隅上下方，亦從一國土至一國土。于彼諸土，普現興佛事；于諸如來前，現佛感動、
【現代漢語翻譯】 現代漢語譯本 以十種無迷惑的智慧，充滿十方一切眾生。哪十種呢？第一，在眾生面前顯現，不迷惑于功德的根本。第二，不迷惑地教化眾生。第三，不迷惑地在各種處境中度化眾生。第四，對於眾生所發起和實行的，都能如其所應、如其所言，最終解決各種疑問。第五，所行之事沒有迷惑，在各個國土都能保持清凈。第六，所進入的境界沒有迷惑，在各個佛土所行之事無所執著，在行與無行之間，決斷眾生的疑惑。第七，不迷惑于所發的誓願，如所請求的那樣，救度眾生，使其修行，並圓滿各種願望。第八，不迷惑于權巧方便的法門，沒有障礙，清凈智慧之門。第九，不迷惑于說法，能夠普降法雨，不被各種情感所束縛，在行與無行之間，在普遍智慧的修行中，使眾生建立佛道。第十，不迷惑于智慧的重任，沒有止境，清凈智慧之門的修行沒有迷惑，出現時沒有黑暗，而是光明照耀普世的菩薩！已經安住于這十種無迷惑的修行法門，已經安住于這種禪定，這些菩薩從禪定中起身，受到諸天帝的禮敬；受到諸龍帝的尊敬，並降下美妙的香氣；受到諸神帝的禮拜和供奉；受到諸諒帝的尊敬和崇拜；受到諸鳳凰帝神的歸向；受到諸梵帝的請教；受到諸樂神帝的讚美；受到恬神帝的讚歎；受到諸香神帝的追隨；受到諸人帝的供養。善男子！諸菩薩以智慧明藏的禪定，名為第六種興顯大智慧方便的修行。
等目菩薩興顯品第九
『又，善男子！菩薩大士有一種禪定，名為諸佛明顯國土清凈。善男子，菩薩如何以諸佛明顯國土清凈的禪定而入定呢？於是，菩薩進入東方世界，從一個國土到另一個國土；在西、南、北方以及四隅和上下方，也從一個國土到另一個國土。在那些國土中，普遍顯現佛的事業；在諸如來面前，顯現佛的感動、
【English Translation】 English version With ten unconfused wisdoms, they fill all living beings in the ten directions. What are the ten? First, appearing before beings, not confused about the root of merit. Second, not confused in teaching and transforming beings. Third, not confused in delivering beings in various situations. Fourth, regarding what beings initiate and practice, they can act as it should be, as it is said, ultimately resolving all doubts. Fifth, their actions are without confusion, maintaining purity in all lands. Sixth, the realms they enter are without confusion, in all Buddha lands their actions are without attachment, between action and non-action, they resolve the doubts of beings. Seventh, not confused about the vows they have made, as requested, they save beings, enabling them to practice, and fulfilling all wishes. Eighth, not confused about the expedient methods, without hindrance, the gate of pure wisdom. Ninth, not confused in teaching the Dharma, able to universally rain down the Dharma, not bound by various emotions, between action and non-action, in the practice of universal wisdom, they establish beings on the path of Buddhahood. Tenth, not confused about the heavy responsibility of wisdom, without limit, the practice of the gate of pure wisdom is without confusion, when it appears there is no darkness, but light illuminates all the Bodhisattvas in the world! Having dwelt in these ten unconfused practices, having dwelt in this samadhi, these Bodhisattvas rise from samadhi, and are revered by the heavenly emperors; respected by the dragon emperors, who rain down beautiful fragrances; worshipped and offered to by the divine emperors; respected and revered by the understanding emperors; turned to by the phoenix emperors; inquired of by the Brahma emperors; praised by the music god emperors; lauded by the tranquil god emperors; followed by the fragrance god emperors; and offered to by the human emperors. Good son! The samadhi of the Bodhisattvas, which is a treasury of wisdom, is called the sixth practice of manifesting great wisdom and skillful means.
Chapter Nine: The Manifestation of Samantamukha Bodhisattva
'Furthermore, good son! The great Bodhisattvas have a samadhi called the pure and manifest Buddha lands. How, good son, do the Bodhisattvas enter this samadhi of the pure and manifest Buddha lands? Then, the Bodhisattva enters the eastern world, from one land to another; in the west, south, north, and the four intermediate directions, as well as above and below, they also go from one land to another. In those lands, they universally manifest the deeds of the Buddha; before all the Tathagatas, they manifest the Buddha's inspiration,
現佛娛樂、現佛顯尊、現佛境界、現佛自在、現佛師子吼、現佛諸行、現佛莊嚴、現佛神足、現諸佛眾會、現眾會清凈、現眾平等、現眾如一、現眾眾大、現眾所依、現眾止處、現眾教化、現眾如應、現眾雄大、現閻浮提眾等會。四域亦如是；千國土亦如是；於二千國土亦如是；於三千大千國土亦如是。具于億那術百千國土具現眾會之場，于無央數國土現具眾會之場，如百千佛土塵數之國現眾會場；舉要言之，乃至無數無量佛土塵數諸國，普現眾會之場。
「于彼眾會之場，現諸佛種種所見、現諸佛種種身相、現諸佛種種之時、現諸佛種種之處、現諸佛種種變化、現諸佛種種之感動、現諸佛種種莊嚴、現諸佛種種威儀、現諸佛種種色像、現諸佛種種事。
「菩薩于彼，在在眾會自見，而普同現；亦自見於彼，而普說經；亦自見普持諸法；亦自知有諸法之權；亦自知解諸義理；亦自知解達虛空；亦自知明瞭法身；亦自知而無恐怯；亦自知不處於有常；亦自知不處有想念；亦自知而無勞想；亦自知曉了諸慧；亦自知曉諸義；亦自知念諸行地；亦自知等念偶義；亦自知復無所念；亦自知專念諸佛；亦自知等念諸力；亦自知等念諸情；亦自知等念空行；亦自知等了閑靜。以知如是，不念于土、不念有人；亦不念佛
【現代漢語翻譯】 現代漢語譯本：顯現佛陀的娛樂，顯現佛陀的尊貴，顯現佛陀的境界，顯現佛陀的自在，顯現佛陀的獅子吼，顯現佛陀的諸種行為，顯現佛陀的莊嚴，顯現佛陀的神足，顯現諸佛的集會，顯現集會的清凈，顯現集會的平等，顯現集會的一致，顯現集會的眾多，顯現集會的所依，顯現集會的止息之處，顯現集會的教化，顯現集會的如應，顯現集會的雄偉，顯現閻浮提（Jambudvipa，指我們所居住的這個世界）眾生的集會。四大部洲（指須彌山周圍的四大洲）也是如此；一千個國土也是如此；在二千個國土也是如此；在三千大千世界（一個宇宙）也是如此。在億那術（Nayuta，數量單位，指極大的數目）百千個國土中顯現集會的場所，在無數的國土中顯現集會的場所，如同百千佛土塵埃數量的國土顯現集會場所；總而言之，乃至無數無量佛土塵埃數量的諸國，普遍顯現集會的場所。 在那些集會的場所，顯現諸佛的種種所見，顯現諸佛的種種身相，顯現諸佛的種種時機，顯現諸佛的種種處所，顯現諸佛的種種變化，顯現諸佛的種種感動，顯現諸佛的種種莊嚴，顯現諸佛的種種威儀，顯現諸佛的種種色像，顯現諸佛的種種事蹟。 菩薩在那裡，在各個集會中自己看到，而普遍共同顯現；也自己看到在那裡，而普遍宣說佛經；也自己看到普遍持有諸法；也自己知道有諸法的權能；也自己知道理解諸義理；也自己知道通達虛空；也自己知道明瞭法身；也自己知道而沒有恐懼怯懦；也自己知道不處於有常；也自己知道不處於有想念；也自己知道而沒有勞累的念頭；也自己知道曉了諸種智慧；也自己知道曉了諸種意義；也自己知道念諸種修行地；也自己知道平等念偶義；也自己知道又沒有所念；也自己知道專念諸佛；也自己知道平等念諸種力量；也自己知道平等念諸種情感；也自己知道平等念空行；也自己知道平等了知閑靜。因為知道這樣，不念於國土，不念於人；也不念于佛。
【English Translation】 English version: Manifesting the Buddha's entertainment, manifesting the Buddha's dignity, manifesting the Buddha's realm, manifesting the Buddha's freedom, manifesting the Buddha's lion's roar, manifesting the Buddha's various actions, manifesting the Buddha's adornments, manifesting the Buddha's supernatural powers, manifesting the assemblies of all Buddhas, manifesting the purity of the assemblies, manifesting the equality of the assemblies, manifesting the unity of the assemblies, manifesting the multitude of the assemblies, manifesting the reliance of the assemblies, manifesting the place of cessation of the assemblies, manifesting the teachings of the assemblies, manifesting the appropriateness of the assemblies, manifesting the grandeur of the assemblies, manifesting the assemblies of beings in Jambudvipa (the world we inhabit). The four continents (referring to the four continents around Mount Sumeru) are also like this; a thousand lands are also like this; in two thousand lands it is also like this; in three thousand great chiliocosms (a universe) it is also like this. In a hundred thousand Nayuta (a unit of large number) lands, the place of assemblies is manifested, in countless lands the place of assemblies is manifested, like the number of dust particles in a hundred thousand Buddha lands, the place of assemblies is manifested; in short, even in countless immeasurable lands like the number of dust particles in Buddha lands, the place of assemblies is universally manifested. In those places of assemblies, manifesting the various perceptions of all Buddhas, manifesting the various forms of all Buddhas, manifesting the various times of all Buddhas, manifesting the various places of all Buddhas, manifesting the various transformations of all Buddhas, manifesting the various inspirations of all Buddhas, manifesting the various adornments of all Buddhas, manifesting the various demeanors of all Buddhas, manifesting the various appearances of all Buddhas, manifesting the various deeds of all Buddhas. The Bodhisattva there, in each assembly, sees himself, and universally appears together; also sees himself there, and universally expounds the scriptures; also sees himself universally upholding all dharmas; also knows that he has the power of all dharmas; also knows that he understands all meanings; also knows that he penetrates emptiness; also knows that he understands the Dharmakaya; also knows himself without fear or timidity; also knows that he does not abide in permanence; also knows that he does not abide in thoughts; also knows himself without the thought of labor; also knows that he understands all wisdoms; also knows that he understands all meanings; also knows that he contemplates all stages of practice; also knows that he equally contemplates the meaning of coincidence; also knows that he has no further thoughts; also knows that he focuses on all Buddhas; also knows that he equally contemplates all powers; also knows that he equally contemplates all emotions; also knows that he equally contemplates the practice of emptiness; also knows that he equally understands tranquility. Because he knows this, he does not think of lands, does not think of people; nor does he think of Buddhas.
義；亦不造法；亦不壞身；亦不壞身行；亦不意念；亦不入心行；亦不念壽命；亦不念我人處所。譬如以法知法，亦不興有無菩薩行；亦無念，亦不念游諸土。
「彼能現佛無數色像，具滿諸行，能行等清凈，得致其處；能具暢現佛之色相，亦現佛所有光明。所現平等，而過清凈，以升致之，而暢現之。能具現如佛像色，具現如佛光明；亦現如佛意像；亦現佛身無極相好；亦現佛最威神之明；亦現佛最身相之好；亦現佛身金剛之色；亦現佛身清凈色像；亦現佛身無量色像；亦現佛身大清摩尼寶色像；亦現如來身如七刃；亦現如來身如八刃；亦現如來身如九刃；亦現如來身如十刃；亦現如來身如二十刃；亦現如來身如三十刃；亦現如來身如四十刃；亦現如來身如五十刃；亦現如來身如六十刃；亦現如來身如七十刃；亦現如來身如八十刃；亦現如來身如九十刃；亦現如來身如百刃；亦現如來身如十里；亦現如來身如半喻旬；亦現如來身如一喻旬；亦現如來身如十喻旬；亦現如來身如百喻旬；亦現如來身如千喻旬；亦現如來身如一閻浮利；亦現如來身如四天下；亦現如來身如千天下；亦現如來身如三千大千天下。
「或復現如來身如百佛剎、或復現如來身如千佛剎、或復現如來身如百千佛剎、或復現如來身如億
【現代漢語翻譯】 現代漢語譯本：
不執著于意義；也不創造任何法；也不毀壞身體；也不毀壞身行；也不產生意念；也不讓心行進入；也不執著于壽命；也不執著於我、人等處所。譬如以法了知法，也不生起有或無的菩薩行；也沒有念頭，也不執著于遊歷各個佛土。
他能顯現佛的無數種色相，具足圓滿各種修行，能行持平等清凈，到達那個境界；能充分顯現佛的色相，也顯現佛所具有的光明。所顯現的平等，而且超越清凈，以此提升並充分顯現。能具足顯現如佛的色相，具足顯現如佛的光明；也顯現如佛的意像；也顯現佛身無盡的相好；也顯現佛最威神的光明；也顯現佛最殊勝的身相；也顯現佛身金剛的顏色；也顯現佛身清凈的色相；也顯現佛身無量的色相；也顯現佛身大清凈摩尼寶的色相；也顯現如來身如七刃；也顯現如來身如八刃；也顯現如來身如九刃；也顯現如來身如十刃；也顯現如來身如二十刃；也顯現如來身如三十刃；也顯現如來身如四十刃；也顯現如來身如五十刃；也顯現如來身如六十刃；也顯現如來身如七十刃；也顯現如來身如八十刃；也顯現如來身如九十刃；也顯現如來身如百刃；也顯現如來身如十里；也顯現如來身如半由旬（yojana，古印度長度單位）；也顯現如來身如一由旬；也顯現如來身如十由旬；也顯現如來身如百由旬；也顯現如來身如千由旬；也顯現如來身如一閻浮利（Jambudvipa，指我們所居住的這個世界）；也顯現如來身如四天下（指須彌山周圍四大洲）；也顯現如來身如千天下；也顯現如來身如三千大千世界。
或者顯現如來身如百佛剎（Buddha-ksetra，佛的國土）、或者顯現如來身如千佛剎、或者顯現如來身如百千佛剎、或者顯現如來身如億佛剎。 English version:
Not adhering to meaning; also not creating any dharma; also not destroying the body; also not destroying bodily conduct; also not generating thoughts; also not letting mental activity enter; also not clinging to lifespan; also not clinging to the places of self, others, etc. For example, knowing dharma by dharma, also not arising the bodhisattva conduct of existence or non-existence; also without thought, also not clinging to traveling through various Buddha lands.
He can manifest countless forms of the Buddha, fully possessing all practices, able to practice equality and purity, reaching that state; able to fully manifest the Buddha's forms, also manifesting the light that the Buddha possesses. What is manifested is equal, and surpasses purity, using this to ascend and fully manifest. Able to fully manifest forms like the Buddha's, fully manifest light like the Buddha's; also manifest images like the Buddha's; also manifest the Buddha's body with endless marks and characteristics; also manifest the Buddha's most majestic and divine light; also manifest the Buddha's most excellent bodily form; also manifest the Buddha's body with the color of vajra; also manifest the Buddha's body with pure forms; also manifest the Buddha's body with immeasurable forms; also manifest the Buddha's body with the color of great pure mani jewel; also manifest the Tathagata's body like seven blades; also manifest the Tathagata's body like eight blades; also manifest the Tathagata's body like nine blades; also manifest the Tathagata's body like ten blades; also manifest the Tathagata's body like twenty blades; also manifest the Tathagata's body like thirty blades; also manifest the Tathagata's body like forty blades; also manifest the Tathagata's body like fifty blades; also manifest the Tathagata's body like sixty blades; also manifest the Tathagata's body like seventy blades; also manifest the Tathagata's body like eighty blades; also manifest the Tathagata's body like ninety blades; also manifest the Tathagata's body like one hundred blades; also manifest the Tathagata's body like ten li (Chinese unit of distance); also manifest the Tathagata's body like half a yojana (ancient Indian unit of distance); also manifest the Tathagata's body like one yojana; also manifest the Tathagata's body like ten yojanas; also manifest the Tathagata's body like one hundred yojanas; also manifest the Tathagata's body like one thousand yojanas; also manifest the Tathagata's body like one Jambudvipa (the world we live in); also manifest the Tathagata's body like four continents (referring to the four continents around Mount Sumeru); also manifest the Tathagata's body like one thousand worlds; also manifest the Tathagata's body like a three-thousand great thousand world.
Or manifest the Tathagata's body like one hundred Buddha-ksetras (Buddha's lands), or manifest the Tathagata's body like one thousand Buddha-ksetras, or manifest the Tathagata's body like one hundred thousand Buddha-ksetras, or manifest the Tathagata's body like one billion Buddha-ksetras.
【English Translation】 Not adhering to meaning; also not creating any dharma; also not destroying the body; also not destroying bodily conduct; also not generating thoughts; also not letting mental activity enter; also not clinging to lifespan; also not clinging to the places of self, others, etc. For example, knowing dharma by dharma, also not arising the bodhisattva conduct of existence or non-existence; also without thought, also not clinging to traveling through various Buddha lands. He can manifest countless forms of the Buddha, fully possessing all practices, able to practice equality and purity, reaching that state; able to fully manifest the Buddha's forms, also manifesting the light that the Buddha possesses. What is manifested is equal, and surpasses purity, using this to ascend and fully manifest. Able to fully manifest forms like the Buddha's, fully manifest light like the Buddha's; also manifest images like the Buddha's; also manifest the Buddha's body with endless marks and characteristics; also manifest the Buddha's most majestic and divine light; also manifest the Buddha's most excellent bodily form; also manifest the Buddha's body with the color of vajra; also manifest the Buddha's body with pure forms; also manifest the Buddha's body with immeasurable forms; also manifest the Buddha's body with the color of great pure mani jewel; also manifest the Tathagata's body like seven blades; also manifest the Tathagata's body like eight blades; also manifest the Tathagata's body like nine blades; also manifest the Tathagata's body like ten blades; also manifest the Tathagata's body like twenty blades; also manifest the Tathagata's body like thirty blades; also manifest the Tathagata's body like forty blades; also manifest the Tathagata's body like fifty blades; also manifest the Tathagata's body like sixty blades; also manifest the Tathagata's body like seventy blades; also manifest the Tathagata's body like eighty blades; also manifest the Tathagata's body like ninety blades; also manifest the Tathagata's body like one hundred blades; also manifest the Tathagata's body like ten li (Chinese unit of distance); also manifest the Tathagata's body like half a yojana (ancient Indian unit of distance); also manifest the Tathagata's body like one yojana; also manifest the Tathagata's body like ten yojanas; also manifest the Tathagata's body like one hundred yojanas; also manifest the Tathagata's body like one thousand yojanas; also manifest the Tathagata's body like one Jambudvipa (the world we live in); also manifest the Tathagata's body like four continents (referring to the four continents around Mount Sumeru); also manifest the Tathagata's body like one thousand worlds; also manifest the Tathagata's body like a three-thousand great thousand world. Or manifest the Tathagata's body like one hundred Buddha-ksetras (Buddha's lands), or manifest the Tathagata's body like one thousand Buddha-ksetras, or manifest the Tathagata's body like one hundred thousand Buddha-ksetras, or manifest the Tathagata's body like one billion Buddha-ksetras.
那術佛剎、或復現如來身如無量佛剎、或復現如來身如無限佛剎、或復現如來身如阿僧祇佛剎、或復現如來身如無邊佛剎、或復現如來身如無際佛剎、或復現如來身如無思議佛剎、或復現如來身如無稱佛剎、或復現如來身如過意思佛剎、或復現如來身如無處所佛剎、或復現如來身如無可思議佛剎、或復現如來身如無望過望佛剎。如是菩薩現彼如來身如此，無數色、無數相。現美無數、現無數光、無數網明。現無數法本無，現無數法本無吾我。現諸法本慧所從起，現無盡之身、現無行之清凈。如是菩薩！現彼諸如來，于諸如來身，亦無增亦無減。
「譬如虛空，而無疲厭亦無大小，于無數土、諸土窈冥處，不以冥大；其如來身，亦如是！以其弘大示無小大。譬如月像，照于閻浮提，亦無大小，其月像住，明無往來。其菩薩亦如是！得致現如佛住是定，亦不妄壞如來色像，所現諸佛亦如夢耳！於此無所見而有見，而現諸佛如來音聲，所現諸佛如來音聲，於法空，無所有耳！而皆受法宣傳此，悉在無惑之法。譬如眾生，死所歸向而心由走。菩薩亦如是！於是三昧而住，莊嚴諸土，以佛慧度脫而清凈。菩薩以十速疾而應普等。何謂十？疾滿具足諸願行故，疾明諸土照以佛法，疾度眾生法輪權慧故，疾凈諸土隨一切行應故
【現代漢語翻譯】 現代漢語譯本：菩薩有時會示現如來之身，其數量如同無數佛剎，有時示現的如來之身如同無量佛剎，有時如同無限佛剎，有時如同阿僧祇（意為無數）佛剎，有時如同無邊佛剎，有時如同無際佛剎，有時如同不可思議佛剎，有時如同無法稱量佛剎，有時如同超越思慮佛剎，有時如同無處所佛剎，有時如同無可思議佛剎，有時如同無法期望超越期望的佛剎。菩薩示現如來之身就是如此，具有無數的色彩和無數的相貌。他們展現出無數的美好，展現出無數的光芒和無數的光網。他們展現出諸法本無的道理，展現出諸法本無我執的道理。他們展現出諸法皆由智慧而生起，展現出無盡的身軀，展現出無所作為的清凈。菩薩就是這樣！他們示現諸如來，對於諸如來的身軀，既不增加也不減少。 譬如虛空，它不會感到疲倦，也沒有大小之分。在無數的國土和那些黑暗的地方，虛空不會因為黑暗而變得更大。如來的身軀也是如此！它以其宏大來顯示無大小之分。譬如月亮的影像，照耀著閻浮提（意為我們所居住的這個世界），也沒有大小之分。月亮的影像在那裡，光明不會來回移動。菩薩也是如此！他們獲得並安住于這種示現如來之身的禪定中，也不會虛妄地破壞如來的色相。他們所示現的諸佛，也如同夢境一般！在此，他們看似無所見卻有所見，並且示現諸佛如來的音聲。他們所示現的諸佛如來的音聲，在法的空性中，實際上是無所有的！然而，他們都接受佛法並宣講此法，這一切都處於無迷惑的法中。譬如眾生，死後會走向歸宿，而心卻在遊走。菩薩也是如此！他們安住于這種三昧（意為禪定）中，莊嚴諸國土，以佛的智慧來度脫眾生並使之清凈。菩薩以十種迅速的方式來普遍地迴應一切。這十種是什麼呢？迅速圓滿具足諸願行，迅速以佛法照亮諸國土，迅速以法輪和權巧智慧來度脫眾生，迅速清凈諸國土以適應一切眾生的行為。
【English Translation】 English version: Sometimes, Bodhisattvas manifest the body of a Tathagata (meaning 'Thus Gone One', an epithet of the Buddha) in a number of Buddha-lands like countless ones; sometimes they manifest the body of a Tathagata in a number of Buddha-lands like immeasurable ones; sometimes like limitless ones; sometimes like Asamkhya (meaning 'innumerable') Buddha-lands; sometimes like boundless ones; sometimes like infinite ones; sometimes like inconceivable ones; sometimes like unnameable ones; sometimes like beyond-thought ones; sometimes like placeless ones; sometimes like unimaginable ones; sometimes like beyond-expectation-beyond-expectation ones. This is how Bodhisattvas manifest the body of a Tathagata, with countless colors and countless forms. They manifest countless beauties, countless lights, and countless nets of light. They manifest the principle that all dharmas (meaning 'phenomena' or 'teachings') are originally without substance, and that all dharmas are originally without self. They manifest that all dharmas arise from wisdom, manifest endless bodies, and manifest the purity of non-action. This is how Bodhisattvas are! They manifest all Tathagatas, and regarding the bodies of all Tathagatas, there is neither increase nor decrease. It is like space, which is neither weary nor has size. In countless lands and dark places, space does not become larger because of the darkness. The body of a Tathagata is also like this! It shows no size by its vastness. It is like the image of the moon, shining upon Jambudvipa (meaning 'the world we live in'), which has no size. The image of the moon stays there, and the light does not move back and forth. Bodhisattvas are also like this! They attain and abide in this samadhi (meaning 'meditative absorption') of manifesting the body of a Buddha, and they do not falsely destroy the form of a Tathagata. The Buddhas they manifest are like dreams! Here, they seem to see nothing yet they see, and they manifest the voice of the Tathagata. The voice of the Tathagata they manifest is, in the emptiness of dharma, actually without substance! However, they all receive the Dharma and proclaim it, and all of this is in the Dharma of non-delusion. It is like sentient beings, who after death go to their destination, while their minds wander. Bodhisattvas are also like this! They abide in this samadhi, adorn all lands, and liberate and purify sentient beings with the wisdom of the Buddha. Bodhisattvas respond universally with ten kinds of swiftness. What are these ten? Swiftly fulfilling all vows and practices, swiftly illuminating all lands with the Dharma, swiftly liberating sentient beings with the Dharma wheel and skillful wisdom, and swiftly purifying all lands to accommodate the actions of all sentient beings.
，疾成於慧十力等故，疾成平等以諸如來故，疾欲降魔以大慈力故，疾欲悅眾生當斷狐疑故，疾現感動隨應所度故，疾向法門種種音聲凈諸土故。
「菩薩有十印，以諸法而印彼菩薩。何謂十？彼菩薩與過去當來今現在諸佛，而行一德本。彼菩薩合為一身，以法身無逾者。彼菩薩以一行，如來無二故。彼菩薩為無數場，從無二生故。彼菩薩為無限行，與法身等故。彼菩薩為無掛礙，於世得十力故。彼菩薩行空凈法，無二行故。彼菩薩無漏，為世極度故。彼菩薩意無內，普智權慧故。彼菩薩為有護，以諸佛故。
「是族姓子！菩薩大士有大慧定，名曰諸佛音聲普照國土。彼菩薩行此定正受，無能為師者；入諸佛法，為無疑惑故。為極世慧丈夫，為清凈故。心本凈明，為最尊大故。為極世唱導，以自敬重故。興最猛健立當來諸佛，普智本種故。修慧成信，言無二故。過去慧無掛礙，成法藏故。以諸佛法，為興法雨，如應眾生行故。
「譬如族姓子！釋提桓因摩尼釋天王所處最尊，其摩尼威明天帝釋。以此為威神，其有得此摩尼寶，威尊最大釋天王。以十事，于忉利，而致尊。何謂十？以天最色，而逾于諸天子。以天最像。以天相現天最眷屬。以天極欲。以天最樂。以天服信。以天最自在。以天上意。以
【現代漢語翻譯】 現代漢語譯本：迅速成就智慧、十力等功德，是因為迅速成就與諸如來平等的緣故；迅速降伏魔障，是因為具有大慈悲力的緣故；迅速使眾生喜悅，是因為能夠斷除他們的狐疑的緣故；迅速顯現感應，是隨順所應度化的眾生的緣故；迅速趨向法門，以種種音聲清凈諸佛國土的緣故。 『菩薩有十種印記，用諸法來印證那位菩薩。這十種印記是什麼呢？那位菩薩與過去、未來、現在諸佛，都奉行同一德行根本。那位菩薩合為一身，因為法身是無與倫比的。那位菩薩以一行，因為如來是無二的。那位菩薩爲了無數的場所，因為從無二中產生。那位菩薩爲了無限的修行，因為與法身相等。那位菩薩沒有掛礙，因為在世間獲得十力。那位菩薩修行空凈之法，因為沒有二行。那位菩薩沒有煩惱，因為是世間的極致。那位菩薩的意念沒有內在的執著，因為具有普遍的智慧和權巧的智慧。那位菩薩是有護持的，因為有諸佛的護佑。 『這位族姓子！菩薩大士有大智慧禪定，名為諸佛音聲普照國土。那位菩薩修行此禪定正受，沒有能作為老師的；進入諸佛的法，因為沒有疑惑的緣故。爲了成為世間最智慧的丈夫，爲了清凈的緣故。心本來清凈光明，爲了最尊貴的緣故。爲了成為世間最偉大的引導者，因為自我敬重的緣故。興起最猛烈的精進，建立未來的諸佛，因為是普遍智慧的根本種子。修習智慧成就信心，因為言語沒有二致。過去的智慧沒有掛礙，成就法藏的緣故。以諸佛的法，爲了興起法雨，如應眾生的修行而行。 『譬如族姓子！釋提桓因（Śakra devānām indra，帝釋天）的摩尼釋天王所處的位置最為尊貴，他的摩尼寶珠威光顯耀，如同天帝釋。以此為威神，凡是得到這摩尼寶珠的，威望尊貴如同最大的釋天王。以十種原因，在忉利天（Trāyastriṃśa，三十三天）中，而達到尊貴。這十種原因是什麼呢？因為天上的色彩最為殊勝，超過其他天子。因為天上的形象最為殊勝。因為天上的相貌顯現，天上的眷屬最多。因為天上的慾望最為殊勝。因為天上的快樂最為殊勝。因為天上的服飾最為殊勝。因為天上的自在最為殊勝。因為天上的意念最為殊勝。
【English Translation】 English version: Quickly achieving wisdom, the ten powers, etc., is because of quickly achieving equality with all Tathagatas; quickly subduing demons is because of having great compassion; quickly delighting sentient beings is because of being able to dispel their doubts; quickly manifesting responses is in accordance with the sentient beings to be converted; quickly approaching the Dharma, using various sounds to purify the Buddha lands. 'Bodhisattvas have ten seals, using all dharmas to seal those Bodhisattvas. What are these ten? That Bodhisattva practices the same root of virtue with all Buddhas of the past, future, and present. That Bodhisattva is united as one body, because the Dharma body is unsurpassed. That Bodhisattva practices with one action, because the Tathagata is non-dual. That Bodhisattva is for countless places, because it arises from non-duality. That Bodhisattva is for limitless practices, because it is equal to the Dharma body. That Bodhisattva has no obstacles, because they have attained the ten powers in the world. That Bodhisattva practices the pure Dharma of emptiness, because there are no two practices. That Bodhisattva is without outflows, because they are the ultimate of the world. That Bodhisattva's mind has no inner attachments, because they possess universal wisdom and expedient wisdom. That Bodhisattva is protected, because they are protected by all Buddhas. 'O son of a noble family! The great Bodhisattva has great wisdom concentration, called the 'Buddha's Voice Universally Illuminating the Lands.' That Bodhisattva practices this concentration correctly, without anyone being able to be their teacher; they enter the Buddhas' Dharma, because they have no doubts. They are to become the wisest man in the world, for the sake of purity. The mind is originally pure and bright, for the sake of being the most honored. They are to become the greatest guide in the world, because of self-respect. They arouse the most vigorous effort, establishing the future Buddhas, because they are the root seed of universal wisdom. They cultivate wisdom to achieve faith, because their words are non-dual. The wisdom of the past has no obstacles, achieving the Dharma treasury. With the Buddhas' Dharma, they cause the rain of Dharma to fall, acting in accordance with the practices of sentient beings. 'For example, O son of a noble family! Śakra devānām indra (釋提桓因, the king of gods) is in the most honored position, and his mani jewel shines brightly, like the heavenly king Śakra. With this as his divine power, whoever obtains this mani jewel has a prestige as honored as the greatest Śakra. For ten reasons, in the Trāyastriṃśa heaven (忉利天, the Heaven of Thirty-Three), he attains honor. What are these ten reasons? Because the colors of the heavens are the most excellent, surpassing all other heavenly beings. Because the forms of the heavens are the most excellent. Because the appearances of the heavens are manifest, and the heavenly retinue is the most numerous. Because the desires of the heavens are the most excellent. Because the pleasures of the heavens are the most excellent. Because the garments of the heavens are the most excellent. Because the freedom of the heavens is the most excellent. Because the thoughts of the heavens are the most excellent.'
天大智慧其摩尼寶德。這得之者，而致天之上尊。菩薩亦如是！這得定正受，便得廣大無極十慧。何謂十？謂于佛剎得無掛礙慧。謂于諸眾生本得起慧行。謂依三世得如應慧。謂于諸佛身得所依慧。謂諸佛法而得慧行。謂一切法而得一法慧行。謂一切極世得入法身慧。謂一切法本得平等慧行。謂一切自在得所依慧。謂一切法得致悅慧方，得此定，以諸佛音聲，於世界而清凈。
「菩薩復有十事，而得身威清凈。何謂十？謂以無得之得，無限之行，不處於土。謂以無望之望，以種色像于諸國土，而住清凈。謂以無悕之悕，而放光場，為住度眾生。謂以無想之想，而住其身，以行興諸佛。謂以無求之求，而雨無數華香，以供養諸佛。謂以無念之念，而設種種音樂之供養諸佛，以度眾生。謂以無著之著、清凈眾事、眾飾無數以供養諸佛，應如所度而度眾生。謂以無行之行，而現種種色相，得身清凈，現以無惑，使眾生知之。謂以無所有之有，而放種種清妙音聲，使眾明知種種異語。菩薩亦如是！得是十分清凈，彼菩薩亦具滿處。
「何謂十處眾生導見佛事？謂住眾生得信向諸佛。謂安眾生以佛法音聲。謂度眾生得生於有佛土。謂安濟眾生使信諸佛。謂導利眾生聞諸佛法音。謂度濟眾生現佛感動。謂寧眾生念如其
【現代漢語翻譯】 現代漢語譯本：偉大的智慧如同摩尼寶珠的功德。得到它的人，便能達到至高無上的境界。菩薩也是如此！得到禪定正受，便能獲得廣大無邊的十種智慧。哪十種呢？一是在佛剎中獲得無障礙的智慧。二是在眾生本性中生起智慧的行動。三是依據過去、現在、未來三世獲得相應的智慧。四是在諸佛的法身中獲得所依的智慧。五是在諸佛的教法中獲得智慧的行動。六是在一切法中獲得一法的智慧行動。七是在一切極微世界中獲得進入法身的智慧。八是在一切法的本性中獲得平等的智慧行動。九是在一切自在中獲得所依的智慧。十是在一切法中獲得令人喜悅的智慧方法。得到這種禪定，就能以諸佛的聲音，在世界中清凈一切。 菩薩還有十件事，可以使身體的威儀清凈。哪十件呢？一是以無所得的得，無限的行動，不執著于任何地方。二是以無所期望的期望，在各個國土中顯現各種形象，而安住于清凈。三是以無所希求的希求，放出光明，爲了安住和度化眾生。四是以無所思的思，安住自身，以行動興盛諸佛的教法。五是以無所求的求，降下無數的花和香，用來供養諸佛。六是以無所念的念，設定各種音樂來供養諸佛，以此度化眾生。七是以無所執著的執著，清凈各種事務，用無數的裝飾來供養諸佛，應根據所度化的對象來度化眾生。八是以無所行的行，顯現各種色相，使身體清凈，顯現無惑，使眾生了解。九是以無所有的有，放出各種清妙的聲音，使眾生明白各種不同的語言。菩薩也是如此！得到這十分清凈，這位菩薩也就具足圓滿了。 什麼是十種引導眾生見佛事的地方呢？一是安住眾生，使他們信奉諸佛。二是安撫眾生，用佛法的聲音。三是度化眾生，使他們往生到有佛的國土。四是安撫救濟眾生，使他們相信諸佛。五是引導利益眾生，使他們聽聞諸佛的法音。六是度化救濟眾生，顯現佛的感應。七是使眾生安寧，讓他們唸誦如其
【English Translation】 English version: Great wisdom is like the merit of a Mani jewel. Those who obtain it reach the highest state. Bodhisattvas are also like this! By obtaining the Samadhi of Right Reception, they gain ten kinds of vast and boundless wisdom. What are the ten? First, obtaining unobstructed wisdom in the Buddha-lands. Second, arising wise actions from the nature of all beings. Third, obtaining appropriate wisdom based on the three times (past, present, and future). Fourth, obtaining the wisdom of reliance in the Dharma-body of all Buddhas. Fifth, obtaining wise actions in the teachings of all Buddhas. Sixth, obtaining the wise action of one Dharma in all Dharmas. Seventh, obtaining the wisdom of entering the Dharma-body in all extremely small worlds. Eighth, obtaining the equal wise action in the nature of all Dharmas. Ninth, obtaining the wisdom of reliance in all freedom. Tenth, obtaining the wisdom method of delight in all Dharmas. By obtaining this Samadhi, one can purify everything in the world with the voices of all Buddhas. Furthermore, Bodhisattvas have ten things that purify the majesty of their bodies. What are the ten? First, obtaining without obtaining, acting without limit, not dwelling in any place. Second, with hope without hope, manifesting various forms in various lands, while dwelling in purity. Third, with desire without desire, emitting light, to dwell and liberate beings. Fourth, with thought without thought, dwelling in their bodies, to promote the teachings of all Buddhas through actions. Fifth, with seeking without seeking, raining down countless flowers and incense to offer to all Buddhas. Sixth, with thought without thought, setting up various music to offer to all Buddhas, thereby liberating beings. Seventh, with attachment without attachment, purifying various affairs, using countless decorations to offer to all Buddhas, liberating beings according to their needs. Eighth, with action without action, manifesting various forms, purifying the body, manifesting without delusion, so that beings may understand. Ninth, with having without having, emitting various pure and wonderful sounds, so that beings may understand various different languages. Bodhisattvas are also like this! By obtaining these ten purities, the Bodhisattva is fully complete. What are the ten places that guide beings to see the deeds of the Buddha? First, dwelling beings, making them believe in all Buddhas. Second, comforting beings with the voice of the Buddha's Dharma. Third, liberating beings, enabling them to be reborn in Buddha-lands. Fourth, comforting and saving beings, making them believe in all Buddhas. Fifth, guiding and benefiting beings, making them hear the Dharma-voice of all Buddhas. Sixth, liberating and saving beings, manifesting the Buddha's response. Seventh, making beings peaceful, letting them recite as they
行應，而具滿一心。謂安順眾生莊嚴諸佛。謂利安眾生以發菩薩心故。謂永安眾生具滿佛慧故。以此族姓子！彼菩薩以此十事，具安利眾生。
「其菩薩如是以滿十度，安眾生已，普為眾生行佛十事。何謂十？一者、謂彼菩薩，以音聲為眾而作佛事，以度諸會故。二者、謂見彼菩薩而興佛事，以順導眾生故。三者、謂彼菩薩，方動之頃，行佛事，用心清凈故。四者、謂彼菩薩，振動諸土而行佛事，齊轉三惡道故。五者、謂彼菩薩，方所現生而行佛事，正悅眾生意故。六者、謂彼菩薩，諸所行宜而作佛事，導利眾生，使意無惑故。七者、謂彼菩薩，方升光明而行佛事，秉持度無數眾生故。八者、謂彼菩薩，現修眾德而行佛事，勸立眾生無數諸德故。九者、謂彼菩薩，至成平等覺而行佛事，使諸眾生解一切法如幻故。十者、謂彼菩薩，轉其法輪而行佛事，為普世說法，興賢聖寶久住故。
「是族姓子！彼菩薩大士行佛十事，以度無數人，濟無數眾生，成滿無量愿，安立一切眾意行，永立佛事也。◎
◎等目菩薩經外身現化品第十
「又復族姓子！菩薩大士有定正受，名身無毀，使其菩薩得住此意，而身無毀，得滿十無望。何謂十？一者、謂于諸土而無望。二者、普于諸方而無望。三者、于諸想念
【現代漢語翻譯】 現代漢語譯本 行菩薩道，應當一心具足圓滿。這意味著要安順眾生，莊嚴諸佛。這意味著要利益安樂眾生，從而發起菩薩心。這意味著要使眾生永遠安樂，具足圓滿的佛的智慧。因此，善男子！那位菩薩通過這十件事，具足安樂利益眾生。 『那位菩薩像這樣圓滿了十度（十種修行），安樂了眾生之後，普遍為眾生行佛的十件事。哪十件呢？第一，是指那位菩薩，用音聲為大眾做佛事，以此來度化各種集會中的眾生。第二，是指見到那位菩薩就能興起佛事，以此來順應引導眾生。第三，是指那位菩薩，在剛開始行動的時候，就做佛事，因為他的心清凈。第四，是指那位菩薩，震動各種國土而做佛事，以此來使三惡道眾生都能得到轉化。第五，是指那位菩薩，在所顯現的出生之處做佛事，以此來使眾生心生歡喜。第六，是指那位菩薩，在所行之處都做佛事，引導利益眾生，使他們的心意不再迷惑。第七，是指那位菩薩，在升起光明的時候做佛事，以此來秉持度化無數眾生。第八，是指那位菩薩，在顯現修行各種功德的時候做佛事，勸導眾生建立無數功德。第九，是指那位菩薩，在成就平等覺悟的時候做佛事，使眾生理解一切法如幻如化。第十，是指那位菩薩，轉動法輪的時候做佛事，為普世說法，使賢聖的寶藏長久住世。 『善男子！那位菩薩大士行佛的這十件事，以此來度化無數人，救濟無數眾生，成就圓滿無量的願望，安立一切眾生的意願和行為，永遠建立佛的事業。 『還有，善男子！菩薩大士有種禪定正受，名為『身無毀』，使那位菩薩能夠安住于這種意境，身體沒有毀壞，能夠圓滿十種無所期望。哪十種呢？第一，是指對於各種國土沒有期望。第二，是指普遍對於各個方向沒有期望。第三，是指對於各種想法念頭
【English Translation】 English version A Bodhisattva should, with a single mind, be fully complete. This means to pacify and accord with sentient beings, and to adorn all Buddhas. It means to benefit and bring peace to sentient beings, thus arousing the Bodhi mind. It means to make sentient beings eternally peaceful, and to be fully endowed with the wisdom of the Buddha. Therefore, son of a noble family! That Bodhisattva, through these ten matters, fully brings peace and benefit to sentient beings. 『That Bodhisattva, having thus perfected the ten perfections (ten practices), and having brought peace to sentient beings, universally performs the ten deeds of a Buddha for sentient beings. What are the ten? First, it refers to that Bodhisattva using sound to perform Buddha deeds for the masses, thereby liberating beings in various assemblies. Second, it refers to seeing that Bodhisattva and arousing Buddha deeds, thereby guiding sentient beings. Third, it refers to that Bodhisattva, at the moment of initiating action, performing Buddha deeds, because his mind is pure. Fourth, it refers to that Bodhisattva, shaking various lands while performing Buddha deeds, thereby transforming beings in the three evil paths. Fifth, it refers to that Bodhisattva, performing Buddha deeds in the place where he manifests birth, thereby pleasing the minds of sentient beings. Sixth, it refers to that Bodhisattva, performing Buddha deeds in all his actions, guiding and benefiting sentient beings, so that their minds are no longer confused. Seventh, it refers to that Bodhisattva, performing Buddha deeds when ascending into light, thereby upholding and liberating countless sentient beings. Eighth, it refers to that Bodhisattva, performing Buddha deeds while manifesting the cultivation of various virtues, encouraging sentient beings to establish countless virtues. Ninth, it refers to that Bodhisattva, performing Buddha deeds when attaining equal enlightenment, enabling sentient beings to understand that all dharmas are like illusions. Tenth, it refers to that Bodhisattva, turning the Dharma wheel while performing Buddha deeds, preaching to the world, and making the treasure of the wise and noble ones abide for a long time. 『Son of a noble family! That Bodhisattva Mahasattva performs these ten deeds of a Buddha, thereby liberating countless people, saving countless sentient beings, fulfilling immeasurable vows, establishing the intentions and actions of all sentient beings, and eternally establishing the work of the Buddha.』 『Furthermore, son of a noble family! The Bodhisattva Mahasattva has a certain correct samadhi, called 『Body Without Destruction,』 which enables that Bodhisattva to abide in this state, with his body not destroyed, and to fulfill ten non-expectations. What are the ten? First, it refers to having no expectations regarding various lands. Second, it refers to having no expectations universally regarding all directions. Third, it refers to having no expectations regarding various thoughts and ideas.
而無望。四者、于諸眾生而無望。五者、于諸法而無望。六者、于諸菩薩行亦無望。七者、于諸菩薩所愿亦無望。八者、于諸定而無望。九者、于諸像而無望。十者、于諸行地而亦無望。是為十。菩薩得致十無望，便得住一切身無毀行之定。
「云何菩薩得致眾生身無毀定？是族姓子！菩薩于內身而正受于外身而覺悟，于外身而正受于內身而覺悟；以一身而正受以多身而覺悟，以多身而正受以一身而覺悟；以人身而正受以鬼神身而覺悟；以鬼神身而正受以龍身而覺悟；以龍身而正受以質諒神身而覺悟；以質諒神身而正受以天身而覺悟。或以天身而正受以梵身而覺悟；或以梵身而正受于欲界而覺悟；或於欲界而正受於色界而覺悟；或於色界而正受于無色界而覺悟；或於無色界而正受現於地獄而覺悟；或於地獄而正受現於餓鬼而覺悟；或於餓鬼而正受現畜生而覺悟；或於靜而正受于眾普而覺悟；或於千身而正受于無身而覺悟；或於有身而正受于無數身而覺悟；或於無數億那術身而正受現於空身而覺悟；或於閻浮利而正受于瞿耶匿而覺悟；或於瞿耶匿而正受于郁單越而覺悟；或於郁單越而正受于弗于逮而覺悟；或於弗于逮而正受於三天下而覺悟；或於三天下而正受普於四天下而覺悟；或於四天下而正受普於三處眾生而
【現代漢語翻譯】 現代漢語譯本：並且沒有期望。第四，對於一切眾生沒有期望。第五，對於一切法沒有期望。第六，對於一切菩薩的修行也沒有期望。第七，對於一切菩薩的願望也沒有期望。第八，對於一切禪定沒有期望。第九，對於一切形象沒有期望。第十，對於一切修行階段也沒有期望。這便是十種。菩薩獲得這十種無期望，便能安住於一切身無毀壞的禪定。
『菩薩如何獲得眾生身無毀壞的禪定呢？』這位族姓子！菩薩在自身內正受禪定，而在自身外覺悟；在自身外正受禪定，而在自身內覺悟；以一身正受禪定，以多身覺悟；以多身正受禪定，以一身覺悟；以人身正受禪定，以鬼神身覺悟；以鬼神身正受禪定，以龍身覺悟；以龍身正受禪定，以質諒神（一種神）身覺悟；以質諒神身正受禪定，以天身覺悟。或者以天身正受禪定，以梵身覺悟；或者以梵身正受禪定，在欲界覺悟；或者在欲界正受禪定，在（此處原文缺失）覺悟；或者在（此處原文缺失）正受禪定，在無（此處原文缺失）覺悟；或者在無（此處原文缺失）正受禪定，顯現在地獄而覺悟；或者在地獄正受禪定，顯現在餓鬼而覺悟；或者在餓鬼正受禪定，顯現在畜生而覺悟；或者在寂靜中正受禪定，在眾人中普遍覺悟；或者在千身中正受禪定，在無身中覺悟；或者在有身中正受禪定，在無數身中覺悟；或者在無數億那術（極大的數字單位）身中正受禪定，顯現在空身中覺悟；或者在閻浮利（我們所居住的洲）正受禪定，在瞿耶匿（西牛貨洲）覺悟；或者在瞿耶匿正受禪定，在郁單越（北俱盧洲）覺悟；或者在郁單越正受禪定，在弗于逮（東勝身洲）覺悟；或者在弗于逮正受禪定，在三天下覺悟；或者在三天下正受禪定，普遍在四天下覺悟；或者在四天下正受禪定，普遍在三處眾生中覺悟。
【English Translation】 English version: and without expectation. Fourth, without expectation towards all sentient beings. Fifth, without expectation towards all dharmas. Sixth, without expectation towards all Bodhisattva practices. Seventh, without expectation towards all Bodhisattva vows. Eighth, without expectation towards all samadhis. Ninth, without expectation towards all forms. Tenth, without expectation towards all stages of practice. These are the ten. When a Bodhisattva attains these ten non-expectations, he then dwells in the samadhi of indestructible bodies.
'How does a Bodhisattva attain the samadhi of indestructible bodies of sentient beings?' O son of a noble family! A Bodhisattva, while experiencing samadhi within his own body, is awakened to the external body; while experiencing samadhi in the external body, is awakened to the internal body; while experiencing samadhi in one body, is awakened to many bodies; while experiencing samadhi in many bodies, is awakened to one body; while experiencing samadhi in a human body, is awakened to a ghost or spirit body; while experiencing samadhi in a ghost or spirit body, is awakened to a dragon body; while experiencing samadhi in a dragon body, is awakened to a 'quality-understanding' (a type of deity) body; while experiencing samadhi in a 'quality-understanding' body, is awakened to a deva (heavenly being) body. Or, while experiencing samadhi in a deva body, is awakened to a Brahma body; or, while experiencing samadhi in a Brahma body, is awakened in the desire realm; or, while experiencing samadhi in the desire realm, is awakened in the (missing text) realm; or, while experiencing samadhi in the (missing text) realm, is awakened in the non-(missing text) realm; or, while experiencing samadhi in the non-(missing text) realm, appears in hell and is awakened; or, while experiencing samadhi in hell, appears in the realm of hungry ghosts and is awakened; or, while experiencing samadhi in the realm of hungry ghosts, appears in the animal realm and is awakened; or, while experiencing samadhi in stillness, is universally awakened among the multitude; or, while experiencing samadhi in a thousand bodies, is awakened in a bodyless state; or, while experiencing samadhi in a body, is awakened in countless bodies; or, while experiencing samadhi in countless billions of nayutas (a large number) of bodies, appears in an empty body and is awakened; or, while experiencing samadhi in Jambudvipa (the continent we live on), is awakened in Godaniya (Western continent); or, while experiencing samadhi in Godaniya, is awakened in Uttarakuru (Northern continent); or, while experiencing samadhi in Uttarakuru, is awakened in Purvavideha (Eastern continent); or, while experiencing samadhi in Purvavideha, is awakened in the three worlds; or, while experiencing samadhi in the three worlds, is universally awakened in the four worlds; or, while experiencing samadhi in the four worlds, is universally awakened among sentient beings in the three realms.
覺悟；普于海之境界而正受亦盡于海之境界與眾生而覺悟。或於須彌山上而正受亦復于山下而覺悟，或於須彌山下而正受亦復于山上而覺悟；或於七寶山間而正受亦復于山上而覺悟；或於種種類而正受亦復于種種雜類而覺悟；或於清凈種種華香眾寶莊嚴之間而正受亦復現于清凈種種香華眾寶之間而覺悟。盡於四天下之境界，與諸眾生隨其心意而正受；復現於四天下之境界，與諸眾生隨其心意而覺悟。于千國土，盡其境界而正受，亦復現于千國土而覺悟。於三千大千國土，盡其境界而正受，亦復現於三千大千國土而覺悟。于億那術百千剎土中而正受，亦復現于億那術百千剎土而覺悟。于無數剎土而正受，亦復現于無數剎土而覺悟。于阿僧祇剎土而正受，亦復現于阿僧祇剎土而覺悟。于無量之量無限之佛剎土而正受，取要言之，如是等剎土普于其中，而現覺悟。從一天下如塵數至四天下；復千天下；復至三千大千天下；復至億那術剎土；復至阿僧祇剎土，乃至無限無數；復過無限無數之剎土，如是之數，普于其中而正受，亦于其中而覺悟。於一塵中而正受，復現于如此上剎土塵中而覺悟。從如此上剎土塵而正受，復現一塵而覺悟。於一聲聞中而正受，復現無數聲聞而覺悟。於一辟支佛中而正受，復現無數辟支佛而覺悟。于
【現代漢語翻譯】 現代漢語譯本 覺悟（bodhi）；普遍地在如海一般廣闊的境界中進入正受（samāpatti），也同樣在如海一般廣闊的境界中與眾生一同覺悟。或者在須彌山（Sumeru，佛教宇宙觀中的中心山）上進入正受，也同樣在山下覺悟；或者在須彌山下進入正受，也同樣在山上覺悟；或者在七寶山（七種珍寶構成的山）之間進入正受，也同樣在山上覺悟；或者在種種不同的地方進入正受，也同樣在種種不同的地方覺悟；或者在清凈的、以各種花香和珍寶裝飾的地方進入正受，也同樣在清凈的、以各種花香和珍寶裝飾的地方覺悟。在整個四天下（佛教宇宙觀中的一個世界）的境界中，隨著眾生的心意進入正受；又在整個四天下的境界中，隨著眾生的心意覺悟。在千個國土的整個境界中進入正受，也同樣在千個國土中覺悟。在三千大千國土（佛教宇宙觀中的一個大世界）的整個境界中進入正受，也同樣在三千大千國土中覺悟。在億那術（nayuta，數量單位）百千個剎土（buddhakṣetra，佛的國土）中進入正受，也同樣在億那術百千個剎土中覺悟。在無數個剎土中進入正受，也同樣在無數個剎土中覺悟。在阿僧祇（asaṃkhya，數量單位）個剎土中進入正受，也同樣在阿僧祇個剎土中覺悟。在無量無邊的佛剎土中進入正受，總而言之，在所有這些剎土中普遍地顯現覺悟。從一個天下如塵土般多到四個天下；再到千個天下；再到三千大千天下；再到億那術個剎土；再到阿僧祇個剎土，乃至無限無數；再超過無限無數的剎土，像這樣的數量，普遍地在其中進入正受，也同樣在其中覺悟。在一粒微塵中進入正受，又在如上述剎土微塵般多的地方覺悟。從如上述剎土微塵般多的地方進入正受，又在一粒微塵中覺悟。在一個聲聞（śrāvaka，佛陀的弟子）中進入正受，又在無數個聲聞中覺悟。在一個辟支佛（pratyekabuddha，獨覺者）中進入正受，又在無數個辟支佛中覺悟。在
【English Translation】 English version Enlightenment (bodhi); universally entering samāpatti (meditative absorption) in a realm as vast as the sea, and also awakening with sentient beings in a realm as vast as the sea. Or entering samāpatti on Mount Sumeru (the central mountain in Buddhist cosmology), and also awakening at the foot of the mountain; or entering samāpatti at the foot of Mount Sumeru, and also awakening on the mountain; or entering samāpatti among the Seven Treasure Mountains (mountains made of seven kinds of precious gems), and also awakening on the mountain; or entering samāpatti in various different places, and also awakening in various different places; or entering samāpatti in a pure place adorned with various fragrant flowers and treasures, and also awakening in a pure place adorned with various fragrant flowers and treasures. In the entire realm of the four continents (a world in Buddhist cosmology), entering samāpatti according to the minds of sentient beings; and also awakening in the entire realm of the four continents, according to the minds of sentient beings. Entering samāpatti in the entire realm of a thousand lands, and also awakening in a thousand lands. Entering samāpatti in the entire realm of the three thousand great thousand worlds (a great world in Buddhist cosmology), and also awakening in the three thousand great thousand worlds. Entering samāpatti in hundreds of thousands of nayuta (a unit of number) of buddha-kṣetra (Buddha's lands), and also awakening in hundreds of thousands of nayuta of buddha-kṣetra. Entering samāpatti in countless buddha-kṣetra, and also awakening in countless buddha-kṣetra. Entering samāpatti in asaṃkhya (a unit of number) of buddha-kṣetra, and also awakening in asaṃkhya of buddha-kṣetra. Entering samāpatti in immeasurable and boundless buddha-kṣetra, to summarize, universally manifesting awakening in all these buddha-kṣetra. From one continent as numerous as dust particles to four continents; then to a thousand continents; then to the three thousand great thousand continents; then to nayuta of buddha-kṣetra; then to asaṃkhya of buddha-kṣetra, and even to infinite and countless; then beyond infinite and countless buddha-kṣetra, such a number, universally entering samāpatti within them, and also awakening within them. Entering samāpatti in one dust particle, and also awakening in places as numerous as the dust particles of the above-mentioned buddha-kṣetra. Entering samāpatti from places as numerous as the dust particles of the above-mentioned buddha-kṣetra, and also awakening in one dust particle. Entering samāpatti in one śrāvaka (a disciple of the Buddha), and also awakening in countless śrāvaka. Entering samāpatti in one pratyekabuddha (a solitary enlightened one), and also awakening in countless pratyekabuddha. In
己身中而正受，復現于無數佛身中而覺悟。于無數佛身中而正受，復現於己身中而覺悟。於一心念之頃而正受，現於億劫而覺悟。于億劫之中而正受，現如心起念頃而覺悟。或時覺悟或時正受；或同時正受而覺悟；或於本積而正受，現於末積而覺悟；或於末積而正受，現於本積而覺悟；或於現積而正受，復于現積而覺悟。于本積而正受，於三世而覺悟；於時積而覺悟；於時積而正受、於三世而正受，于本無而覺悟；或於本無見正受，復于本無而忽覺。
「譬如族姓子！有人為鬼神所見嬈時，已為鬼神所得，自在取參動，亦不得自在，唯從其鬼神耳！便為隨之於他身也，己身不復得自在。菩薩亦如是！以得是定，或內正受，外而覺悟；于外正受，內而覺悟。譬如死人，其尸為他神所役，而其事為他所追逐，其所迴轉皆化耳！其役之者，是他神力。如是族姓子！以得此定，而是菩薩而興正受，以分別而正受，復以分別而悟；以平等分別而正受，以平等分別而悟。譬如心自在，魔變化自由。或化為一、或復為多、或化為多、或復為一；不以一身而終亡而現其多，亦不以多身而終亡而化現一身；於時其一身，亦不有一身，不以知一而現多，不以現多而知一。若一若多，從一而興耳！菩薩亦如是！於一身而正受，多身而覺
【現代漢語翻譯】 現代漢語譯本：在自身中真實體驗，又在無數佛身中覺悟。在無數佛身中真實體驗，又在自身中覺悟。在一念之間真實體驗，顯現在億劫之中而覺悟。在億劫之中真實體驗，顯現如心念生起之時而覺悟。有時覺悟，有時真實體驗；有時同時真實體驗而覺悟；有時在本源積累中真實體驗，顯現在末端積累中而覺悟；有時在末端積累中真實體驗，顯現在本源積累中而覺悟；有時在當下積累中真實體驗，又在當下積累中覺悟。在本源積累中真實體驗，在過去、現在、未來三世中覺悟；在時間積累中覺悟；在時間積累中真實體驗，在過去、現在、未來三世中真實體驗，在本無中覺悟；或在本無中見到真實體驗，又在本無中忽然覺悟。 『譬如善男子！有人被鬼神所迷惑時，已經被鬼神控制，任由鬼神擺佈，自己不能自主，只能聽從鬼神的命令！便會跟隨鬼神到其他身體，自己的身體不再自由。菩薩也是這樣！因為得到這種禪定，有時在內在真實體驗，在外在覺悟；在外在真實體驗，在內在覺悟。譬如死人，他的屍體被其他神靈役使，他的行為被其他神靈驅使，他的變化都是虛幻的！役使他的是其他神靈的力量。像這樣，善男子！因為得到這種禪定，這位菩薩發起真實體驗，以分別心真實體驗，又以分別心覺悟；以平等分別心真實體驗，以平等分別心覺悟。譬如心自在，魔的變化自由。有時變化為一個，有時變化為多個，有時變化為多個，有時變化為一個；不是以一個身體最終消失而顯現多個，也不是以多個身體最終消失而變化顯現一個身體；在那個時候，一個身體，也不存在一個身體，不是因為知道一個而顯現多個，不是因為顯現多個而知道一個。無論一個還是多個，都是從一個而產生的！菩薩也是這樣！在一個身體中真實體驗，在多個身體中覺悟。
【English Translation】 English version: Experiencing directly within oneself, and awakening in countless Buddha bodies. Experiencing directly in countless Buddha bodies, and awakening within oneself. Experiencing directly in a single moment of thought, and awakening in countless eons. Experiencing directly in countless eons, and awakening as if in the moment a thought arises. Sometimes awakening, sometimes experiencing directly; sometimes simultaneously experiencing directly and awakening; sometimes experiencing directly in the fundamental accumulation, and awakening in the final accumulation; sometimes experiencing directly in the final accumulation, and awakening in the fundamental accumulation; sometimes experiencing directly in the present accumulation, and again awakening in the present accumulation. Experiencing directly in the fundamental accumulation, and awakening in the three times of past, present, and future; awakening in the accumulation of time; experiencing directly in the accumulation of time, experiencing directly in the three times, and awakening in the non-being; or seeing direct experience in non-being, and suddenly awakening in non-being. 『For example, good son! When someone is deluded by ghosts and spirits, they are already controlled by the ghosts and spirits, and are at their mercy, unable to be autonomous, and can only obey the ghosts and spirits! They will then follow the ghosts and spirits to other bodies, and their own body is no longer free. Bodhisattvas are also like this! Because they have attained this samadhi, sometimes they experience directly internally and awaken externally; they experience directly externally and awaken internally. For example, a dead person, their corpse is used by other spirits, their actions are driven by other spirits, and their transformations are all illusory! The one who uses them is the power of other spirits. Like this, good son! Because they have attained this samadhi, this Bodhisattva initiates direct experience, experiences directly with discriminating mind, and again awakens with discriminating mind; experiences directly with equal discriminating mind, and awakens with equal discriminating mind. For example, the mind is free, and the transformations of Mara are free. Sometimes transforming into one, sometimes transforming into many, sometimes transforming into many, sometimes transforming into one; not by one body ultimately disappearing and manifesting many, nor by many bodies ultimately disappearing and transforming into one body; at that time, one body, there is also not one body, not because knowing one manifests many, not because manifesting many knows one. Whether one or many, they all arise from one! Bodhisattvas are also like this! Experiencing directly in one body, and awakening in many bodies.
悟；或多身而正受，以一身而覺悟。譬如一類之地，地而一味。于其一地，而諸聚落縣邑，所種各異，味味不同，地亦不想，是味亦無種種識。菩薩亦如是！得此定意，以一而正受，而多覺悟，于多正受，而一覺悟。是族姓子！菩薩大士！名曰分別一切諸身第八菩薩之定。
「其菩薩得所住宅處，致十名譽法名譽常流。何謂十？一者、為如來所稱歎。二者、得如來平等威。三者、謂為佛明曉諸法，而無掛礙。四者、謂為最尊，用諸極世所供養故。五者、謂為普知，用明曉一切諸法故。六者、謂為導師，用一切極世所依憑故。七者、謂為唱導，用曉了明入諸法故。八者、謂無上師，眾生法本，普智無故。九者、謂為興明，用順慧一切極世施大明故。十者、謂為十力，得致最吉，諸所作行故；分別諸法，以其慧達念；具足無著之行，謂為普現於正法輪，得自在。以此十名譽之法，菩薩以此，有最名聞。
「菩薩復有十明顯，而甚威曜。何謂十？一者、謂諸佛而等其明。二者、謂于其極世，以法本明說興造慧曜，顯振諸法。三者、于諸眾生，以明照曜，種種明說。四者、以無數明，進導以法場之明。五者、以法界之明，興顯振說。六者、以感動諸法，而不壞其明。七者、諸法無慾等，以其無所作，而不壞明故。
【現代漢語翻譯】 現代漢語譯本：覺悟的方式可以是同時以多個身體感受，然後以一個身體覺悟；也可以像一片土地，土地的本質是一樣的。在這同一片土地上，不同的村落和城鎮種植著不同的作物，味道各不相同，但土地本身不會有分別，這些味道也不會有種種的分別意識。菩薩也是如此！獲得這種禪定，可以以一個身體感受而覺悟多個，也可以以多個身體感受而覺悟一個。這位族姓子啊！菩薩大士！這被稱為『分別一切諸身』的第八菩薩禪定。 菩薩獲得住所之後，會獲得十種名譽，這些名譽會不斷流傳。這十種是什麼呢？第一，被如來所稱讚。第二，獲得如來平等的威德。第三，被稱為通曉諸法，沒有障礙。第四，被稱為最尊貴，因為受到世間極高的供養。第五，被稱為普遍知曉，因為通曉一切諸法。第六，被稱為導師，因為一切世間都依賴他。第七，被稱為引導者，因為明瞭諸法的進入之道。第八，被稱為無上師，因為是眾生之法的根本，具有普遍的智慧。第九，被稱為興盛光明，因為以智慧順應一切世間，施予大光明。第十，被稱為具有十力，達到最吉祥的境界，所作所為都符合正道；能夠分別諸法，以智慧通達念頭；具足無執著的行為，被稱為普遍展現正法輪，獲得自在。菩薩憑藉這十種名譽之法，擁有最廣為人知的名聲。 菩薩還有十種顯著的特徵，非常威嚴光耀。這十種是什麼呢？第一，與諸佛的光明相等。第二，在世間，以法本的光明宣說，興起智慧的光芒，彰顯諸法。第三，以光明照耀眾生，以種種方式闡明佛法。第四，以無數的光明，引導眾生進入法場的光明。第五，以法界的光明，興盛並宣說佛法。第六，能夠感動諸法，而不破壞其光明。第七，諸法沒有慾望等，因為無所作為，所以不破壞光明。
【English Translation】 English version: Enlightenment can be experienced by simultaneously perceiving with multiple bodies and then awakening with one body; or it can be like a single piece of land, where the essence of the land is the same. On this same piece of land, different villages and towns grow different crops, each with different flavors, but the land itself does not differentiate, and these flavors do not have various forms of consciousness. Bodhisattvas are also like this! Having attained this samadhi, one can experience and awaken to many with one body, or experience and awaken to one with many bodies. O son of a noble family! This Bodhisattva Mahasattva is called the eighth Bodhisattva's samadhi of 'distinguishing all bodies'. When a Bodhisattva obtains a dwelling place, they acquire ten kinds of renown, which constantly flow. What are these ten? First, they are praised by the Tathagata (the 'Thus-Gone One', an epithet of the Buddha). Second, they obtain the equal majesty of the Tathagata. Third, they are known as being clear about all dharmas (teachings), without any obstacles. Fourth, they are known as the most honored, because they receive the highest offerings in the world. Fifth, they are known as universally knowing, because they are clear about all dharmas. Sixth, they are known as a guide, because all the world relies on them. Seventh, they are known as a leader, because they understand the way to enter all dharmas. Eighth, they are known as the unsurpassed teacher, because they are the root of the dharma for all beings, possessing universal wisdom. Ninth, they are known as the one who brings forth light, because they use wisdom to accord with all the world, bestowing great light. Tenth, they are known as possessing the ten powers, reaching the most auspicious state, and all their actions are in accordance with the right path; they can distinguish all dharmas, understand thoughts with wisdom; they are complete with non-attachment, and are known as universally manifesting the true Dharma wheel, attaining freedom. With these ten kinds of renown, Bodhisattvas have the most widely known reputation. Bodhisattvas also have ten distinct characteristics, which are very majestic and radiant. What are these ten? First, their light is equal to that of all Buddhas. Second, in the world, they proclaim the light of the Dharma, raising the light of wisdom, and manifesting all dharmas. Third, they illuminate beings with light, explaining the Dharma in various ways. Fourth, with countless lights, they guide beings into the light of the Dharma field. Fifth, with the light of the Dharma realm, they flourish and proclaim the Dharma. Sixth, they can move all dharmas without destroying their light. Seventh, dharmas have no desires, etc., because they are without action, and therefore do not destroy the light.
八者、眾生無慾等，念世一切感動無掛礙故。九者、諸佛所立而無斷絕，善明照故。十者、諸佛之境界，而度無極，諸法本無，明極世一切無所壞故。菩薩以此十明，而得光曜也。
「菩薩復有十事，于無所著句說覺而明瞭。何謂十？一者、善修調柔于身行。二者、無粗口行。三者、柔軟心性。四者、處無所住。五者、謂情無作。六者、謂行無所作。七者、於法無所毀。八者、慧無所起。九者、於法無覺。十者、順彼以慧。是謂菩薩大士降魔之定。以眾行伏之，以一為多，正受而悟。無行行，而於行而行。於己尊大，與佛等大。以小而廣泰。以曠蕩而狹小。所趣亦無所至，所至亦無所趣。以無身為身，于有身而無身。以覺悟而正受。以正受而覺悟。于見無見，于無見而有見。是謂十也。
「復有十事，而為變化。何謂十？一者、謂一切變化境界，是皆定意。譬如大神咒言行之通告，現種種諸色，明建無過者，所現喻絕於咒之言，而隨足於幻，而猛建慧了時節。于幻名顯，行學知術，慧而通達。菩薩亦如是！以平等正受，現以無等而覺悟，以無等而正受，以平等而覺悟。譬如天與阿須倫共鬥，天而得勝，阿須倫而不如。質諒帝以七百喻旬之身，與四種之兵，而自圍繞。阿須倫乃更自化身，為百千喻旬，忉利
【現代漢語翻譯】 現代漢語譯本 第八，眾生沒有慾望等，因為他們念及世間一切事物，感動而無所掛礙。第九，諸佛所建立的教法不會斷絕，因為他們善於明照。第十，諸佛的境界是度化眾生沒有窮盡，諸法的本性是空無，明瞭到極致，世間一切都無法破壞。菩薩憑藉這十種明瞭，而獲得光輝照耀。
菩薩還有十件事，在『無所執著』的教義中覺悟而明瞭。哪十件呢？第一，善於修習調柔自己的身行。第二，沒有粗暴的言語行為。第三，心性柔和。第四，處於無所住的狀態。第五，所謂的情感是無造作的。第六，所謂的行為是無所作為的。第七，對於佛法沒有譭謗。第八，智慧不會生起執著。第九，對於佛法沒有覺知。第十，以智慧順應真理。這就是菩薩大士降伏魔障的禪定。以各種修行來降伏魔障，以一為多，正確地領受而覺悟。在無為中修行，在修行中修行。在自身尊大，與佛同等偉大。以小而廣大，以廣闊而狹小。所趨向的沒有到達之處，所到達的也沒有趨向之處。以無身為身，在有身中而無身。以覺悟而正確領受，以正確領受而覺悟。在見中無見，在無見中有見。這就是這十件事。
還有十件事，是變化之法。哪十件呢？第一，所謂的一切變化境界，都是禪定的意念。譬如大神咒的言語通行，顯現種種顏色，明亮而無過失，所顯現的景象超越了咒語的言辭，而隨順於幻化，猛烈地建立智慧來了解時節。在幻化中顯現名相，修行學習法術，以智慧通達。菩薩也是這樣！以平等正確的領受，顯現出無與倫比的覺悟，以無與倫比的領受，以平等而覺悟。譬如天神與阿修羅戰鬥，天神獲勝，阿修羅不如。質諒帝以七百由旬的身軀，和四種兵器，自我圍繞。阿修羅就變化自身，成為百千由旬，忉利天
【English Translation】 English version Eighth, sentient beings have no desires, etc., because they are mindful of all things in the world, moved and without attachment. Ninth, the teachings established by all Buddhas will not be cut off, because they are good at illuminating. Tenth, the realm of all Buddhas is to liberate sentient beings without end, the nature of all dharmas is emptiness, understanding to the extreme, nothing in the world can be destroyed. Bodhisattvas, with these ten understandings, obtain radiant illumination.
Bodhisattvas also have ten things, in the doctrine of 'non-attachment' they awaken and understand. What are the ten? First, they are good at cultivating and harmonizing their bodily actions. Second, they have no harsh speech. Third, their minds are gentle. Fourth, they dwell in a state of non-dwelling. Fifth, so-called emotions are without fabrication. Sixth, so-called actions are without doing. Seventh, they do not slander the Dharma. Eighth, wisdom does not arise with attachment. Ninth, they have no perception of the Dharma. Tenth, they accord with truth through wisdom. This is the samadhi of the great Bodhisattvas who subdue demons. They subdue demons with various practices, taking one as many, correctly receiving and awakening. They practice in non-action, and practice in action. They are great in themselves, equal to the greatness of the Buddha. They make the small vast, and the vast small. What is approached has no arrival, and what is arrived at has no approach. They take non-form as form, and in form they are without form. They awaken through correct reception, and correctly receive through awakening. In seeing, there is no seeing, and in non-seeing, there is seeing. These are the ten things.
There are also ten things that are transformations. What are the ten? First, all realms of transformation are the intention of samadhi. For example, the words of a great divine mantra are communicated, manifesting various colors, bright and without fault, the manifested scene surpasses the words of the mantra, and follows the illusion, fiercely establishing wisdom to understand the seasons. In illusion, names appear, practicing and learning magic, with wisdom they penetrate. Bodhisattvas are also like this! With equal and correct reception, they manifest incomparable awakening, with incomparable reception, they awaken with equality. For example, when gods and Asuras fight, the gods win, and the Asuras are inferior. The king of gods, with a body of seven hundred yojanas, and four kinds of weapons, surrounds himself. The Asuras then transform themselves into hundreds of thousands of yojanas, in the Trayastrimsa heaven
諸天皆共見之，其眾嚴整。又阿須倫，學玄明瞭。菩薩大士亦如是！悉明於慧幻行，而慧無盡。彼菩薩者乃為菩薩耳！彼慧幻菩薩以無毀斷而正受，于毀而悟。譬如有大咒，名曰妖惑，以此咒言，取諸種物，散種于地，便隨得莖枝葉華果實而食之。菩薩亦如是！得致專一之定，能現種種而覺悟。
「譬如男女之會同久久，畢致懷妊，以成就胞胎，而滿十月，便生完具。菩薩亦如是！長養普智之胞胎，具足成滿諸愿，以廣大內性，得致慧明，而處無毀定，普悟于諸趣。在諸趣而正受，于無毀定而覺悟。譬如龍宮殿，依因於地，亦現於虛空；亦不動虛空；亦不驚諸龍。虛空亦有乾陀羅，亦有諸龍；其虛空而無增減。或欲晴蔭，于虛空而無動。而其宮殿，續依于地，或依虛空。菩薩亦如是！以得是如幻定，于有相而正受，于無相而覺悟，于無相而正受，于無相而覺悟。
「譬如梵天之宮，號持世清凈藏，最上梵所處之宮。或現千天下；或現十千天下；或現百千天下；或現三千大千天下。或現於天、龍神、乾陀羅、阿須倫、迦留羅、真陀羅、摩休勒、諸人、鬼神宮及世人間。或現須彌，及七寶山間，鐵圍山寶黑山雪山，及四天下，郡國縣邑聚落，君王人間，梵所之至，無所不遍。譬如明鏡，見其面像。菩薩如是！
【現代漢語翻譯】 現代漢語譯本：諸天都共同看見這一景象，他們的隊伍莊嚴肅整。還有阿須倫（一種神祇），他們學習玄妙的道理，已經非常明瞭。菩薩大士也是如此！他們完全明白智慧如幻的修行，而這種智慧是無窮無盡的。那些菩薩才真正稱得上是菩薩！他們以不執著于斷滅的正確態度來接受一切，從斷滅中領悟真諦。譬如有一種強大的咒語，名叫『妖惑』，用這個咒語，可以取來各種東西，散播在地上，然後就能得到莖、枝、葉、花、果實來食用。菩薩也是這樣！他們獲得專注的禪定，能夠顯現種種現象而覺悟。 譬如男女長期相處，最終會懷孕，形成胎兒，經過十個月，便生下完整的嬰兒。菩薩也是這樣！他們培育普智的胎兒，圓滿成就各種願望，以廣大的內在力量，獲得智慧光明，處於不執著的禪定中，普遍覺悟于各種境界。在各種境界中正確地接受一切，從不執著的禪定中覺悟。譬如龍的宮殿，依附於地面，也顯現在虛空中；它不移動虛空；也不驚動龍。虛空中也有乾陀羅（一種天神），也有龍；虛空本身並沒有因此而增減。有時想要晴天，有時想要陰天，虛空都不會因此而動搖。而龍宮，有時依附於地面，有時依附於虛空。菩薩也是這樣！他們獲得這種如幻的禪定，在有相中正確地接受一切，在無相中覺悟，在無相中正確地接受一切，在無相中覺悟。 譬如梵天的宮殿，名為持世清凈藏，是最高梵天所居住的宮殿。它有時顯現在一千個世界中；有時顯現在一萬個世界中；有時顯現在一百萬個世界中；有時顯現在三千大千世界中。它有時顯現在天、龍神、乾陀羅（一種天神）、阿須倫（一種神祇）、迦留羅（一種神鳥）、真陀羅（一種神）、摩休勒（一種神）、人類、鬼神宮殿以及世間。有時顯現在須彌山，以及七寶山之間，鐵圍山、寶黑山、雪山，以及四大洲，郡國縣邑村落，君王人間，梵天所到之處，無所不遍。譬如明鏡，能照見自己的面容。菩薩也是這樣！
【English Translation】 English version: All the devas (gods) together see this, their assembly is solemn and orderly. Also the Asuras (a type of demigod), having studied the profound and mysterious principles, are very clear about them. The Bodhisattva Mahasattvas (great beings) are also like this! They fully understand the practice of wisdom as illusion, and this wisdom is endless. Those Bodhisattvas are truly worthy of being called Bodhisattvas! They accept everything with a correct attitude of not being attached to annihilation, and they awaken from annihilation. For example, there is a powerful mantra called 'Bewilderment,' with this mantra, one can take various things, scatter them on the ground, and then obtain stems, branches, leaves, flowers, and fruits to eat. Bodhisattvas are also like this! They attain focused samadhi (meditative absorption), and are able to manifest various phenomena and awaken. For example, when a man and a woman are together for a long time, they will eventually conceive, forming a fetus, and after ten months, a complete baby is born. Bodhisattvas are also like this! They nurture the fetus of universal wisdom, fully accomplish all their vows, and with great inner strength, they obtain the light of wisdom, dwelling in samadhi without attachment, and universally awaken to all realms. In all realms, they correctly accept everything, and awaken from samadhi without attachment. For example, a dragon's palace, attached to the ground, also appears in the void; it does not move the void; nor does it disturb the dragons. In the void, there are also Gandharvas (a type of celestial musician), and also dragons; the void itself does not increase or decrease because of this. Sometimes one wants clear skies, sometimes one wants shade, the void will not be moved by this. And the dragon palace, sometimes attached to the ground, sometimes attached to the void. Bodhisattvas are also like this! They attain this samadhi of illusion, correctly accepting everything in the realm of form, awakening in the realm of formlessness, correctly accepting everything in the realm of formlessness, and awakening in the realm of formlessness. For example, the palace of Brahma, called the 'Pure Treasury of Holding the World,' is the palace where the highest Brahma resides. It sometimes appears in a thousand worlds; sometimes it appears in ten thousand worlds; sometimes it appears in a million worlds; sometimes it appears in three thousand great thousand worlds. It sometimes appears in the heavens, among the dragon gods, Gandharvas (a type of celestial musician), Asuras (a type of demigod), Garudas (a type of divine bird), Kinnaras (a type of celestial musician), Mahoragas (a type of serpent deity), humans, the palaces of ghosts and spirits, and in the human world. It sometimes appears on Mount Sumeru, and among the seven jeweled mountains, the Iron Mountain, the Jeweled Black Mountain, the Snowy Mountain, and the four continents, the counties, cities, villages, the human world of kings, wherever Brahma goes, it is all-pervasive. Like a clear mirror, which can see one's own face. Bodhisattvas are also like this!
處於此定，于諸一切慧，無不明徹也。靡所不入而悉平等，一切普往，慧照明徹。彼菩薩亦如是！以此分別一切身定國土自在之明，悉見佛種而化一切諸種。而過法種，具滿解脫行種；亦以定種，而感動起悟之種，而普現以得慧種，以住智種。
「菩薩於十感動，而致度無極。何謂十？一者、謂成佛感動，若如虛空。二者、盡於法際。三者、以菩薩感動，至於無毀，于毀自在，而度無極。四者、菩薩之行，大愿感動。五者、行入如來行，佛事度無極。六者、于諸土感動，現一切種種閑居之行。七者、動搖一切諸土，依于明顯。八者、感動一切眾生，以無思議行，悉了玄事，感動以慧。九者、感動分別諸定。十者、以金剛定，以玄化正受，覺悟以慧。菩薩以此十定之行，具滿諸種也。
「又復族姓子！菩薩能化為佛，能住如佛，能化法輪，建立應化，普現如來之光明，度志大乘，于彼而降化，於心尊大，神足感動，而度無極，于菩薩中而尊大。明瞭菩薩無著慧定，以無得之得，億百千以諸法門感動，而轉法輪。菩薩無掛礙，明知一切行，皆曉知無想念，以其明慧，一時悉能曉了，現感動三世，亦無掛礙。以此十事，而大感動，諸佛菩薩所行，而致度無極。是族姓子！菩薩大士分別身行，所可依住而致，大德
【現代漢語翻譯】 現代漢語譯本： 處於這種禪定狀態，對於一切智慧，沒有不通達明徹的。沒有什麼是不能進入的，而且一切都是平等無別的，普遍到達一切處，智慧光明照耀通徹。那位菩薩也是這樣！用這種方式分別一切身、禪定、國土自在的明晰，全部見到佛種而化度一切眾生。超越法種，圓滿解脫的修行之種；也用禪定之種，而感動啓發覺悟之種，普遍顯現以獲得智慧之種，以安住于智之種。 菩薩有十種感動，從而達到度脫無極的境界。哪十種呢？第一，是成就佛的感動，如同虛空一樣。第二，窮盡於法界的邊際。第三，以菩薩的感動，達到無毀壞的境界，在毀壞中自在，從而度脫無極。第四，菩薩的修行，大愿的感動。第五，修行進入如來的修行，佛事度脫無極。第六，在各個國土的感動，顯現一切種種閑居的修行。第七，動搖一切國土，依于明顯。第八，感動一切眾生，用不可思議的修行，全部瞭解玄妙之事，用智慧感動。第九，感動分別各種禪定。第十，用金剛禪定，用玄妙的變化正受，用智慧覺悟。菩薩用這十種禪定的修行，圓滿各種修行之種。 還有，善男子！菩薩能夠化現為佛，能夠安住如佛，能夠轉動法輪，建立應化，普遍顯現如來的光明，度脫志向大乘的人，在那裡降伏教化，在心中尊崇偉大，用神通感動，從而度脫無極，在菩薩中最為尊貴。明瞭菩薩無執著的智慧禪定，用無所得的得，用億百千種法門感動，從而轉動法輪。菩薩沒有掛礙，明瞭知道一切修行，都曉得沒有想念，用他的明慧，一時全部能夠曉了，顯現感動三世，也沒有掛礙。用這十件事，而大為感動，諸佛菩薩所修行的，從而達到度脫無極。這位善男子！菩薩大士分別身行，所可以依靠安住而達到的，是大德。
【English Translation】 English version: Being in this samadhi, there is no wisdom that is not thoroughly clear. There is nowhere it cannot enter, and all is equal, universally reaching everywhere, with wisdom's light shining through. That Bodhisattva is also like this! In this way, they distinguish all aspects of body, samadhi, and the clarity of sovereignty over lands, seeing all Buddha-seeds and transforming all beings. They transcend the Dharma-seed, fulfilling the seed of liberation practice; they also use the seed of samadhi to inspire the seed of awakening, universally manifesting to obtain the seed of wisdom, and abiding in the seed of knowledge. The Bodhisattva has ten kinds of inspiration, thereby attaining the boundless state of liberation. What are the ten? First, the inspiration of becoming a Buddha, like the void. Second, reaching the edge of the Dharma realm. Third, with the inspiration of a Bodhisattva, reaching the state of non-destruction, being free in destruction, thereby attaining boundless liberation. Fourth, the Bodhisattva's practice, the inspiration of great vows. Fifth, practicing entering the practice of the Tathagata, the Buddha's work of boundless liberation. Sixth, the inspiration in various lands, manifesting all kinds of secluded practices. Seventh, shaking all lands, relying on clarity. Eighth, inspiring all beings, with inconceivable practices, fully understanding the profound matters, inspiring with wisdom. Ninth, inspiring the distinction of various samadhis. Tenth, with the Vajra samadhi, with the profound transformation of right reception, awakening with wisdom. The Bodhisattva, with these ten samadhi practices, fulfills all kinds of seeds of practice. Furthermore, son of a noble family! The Bodhisattva can transform into a Buddha, can abide like a Buddha, can turn the Dharma wheel, establish transformations, universally manifest the light of the Tathagata, liberate those aspiring to the Mahayana, subdue and teach there, respect and magnify in their hearts, inspire with spiritual powers, thereby attaining boundless liberation, being the most honored among Bodhisattvas. They understand the Bodhisattva's wisdom samadhi of non-attachment, with the attainment of non-attainment, inspiring with hundreds of thousands of Dharma doors, thereby turning the Dharma wheel. The Bodhisattva has no hindrance, clearly knowing all practices, understanding that there is no thought, with their clear wisdom, they can fully understand all at once, manifesting inspiration in the three times, also without hindrance. With these ten matters, they are greatly inspired, the practices of all Buddhas and Bodhisattvas, thereby attaining boundless liberation. This son of a noble family! The Bodhisattva Mahasattva distinguishes bodily practices, what can be relied upon and abided in to attain, is great virtue.
權定之慧達也。◎
等目菩薩經卷中 大正藏第 10 冊 No. 0288 等目菩薩所問三昧經
等目菩薩經卷下
西晉月支三藏竺法護譯
◎分別身行大慧空品第十一
「又復族姓子！菩薩大士於己身，盡其身等如幻，眼之所見，隨於法界。菩薩之定興，亦等於身，諸毛孔一一之毛，現諸法界，而菩薩居之正受。彼亦住于幻法耳！及所知諸國土，亦如彼法俗。以知諸法，便知億那術無數國土，復知無得之得。佛剎塵數之國土，于彼諸國土，等現有佛菩薩圍繞，而皆具足凈復清凈，皆悉勇猛，賢行辯才而大莊嚴，無量覺飾，如日明曜，眾寶嚴好。
「于彼若十劫、若百若千、若百千若億、若億千那術、若無數無限、無邊無際、極盡無盡之數，至如佛剎塵劫之數，行菩薩諸行，所依住者，而不可盡極。
「菩薩于彼作是定正受，而復覺悟，於此而正受，于彼定而覺悟。彼普入諸國土，于彼而化眾、化眾生界，皆使悉入法界，而曉了過去諸慧。而復現處說于經法，明曉無具，無掛礙眼所分別，於法而自在，卓然而過；耳所分別，致度無極；鼻所分別，亦復以權；口所分別，悉之明了；身所分別，亦具曉解；心所分別，慧念滿具。彼以此慧，作是明瞭，便得十億千總持
【現代漢語翻譯】 現代漢語譯本 權衡決定的智慧通達。
《等目菩薩經》卷中 大正藏第 10 冊 No. 0288 《等目菩薩所問三昧經》
《等目菩薩經》卷下
西晉月支三藏竺法護譯
◎分別身行大慧空品第十一
『又，善男子！菩薩大士觀察自身，將自身等同於幻化，眼睛所見，都隨順於法界。菩薩入定，也等同於自身，每個毛孔都顯現諸法界，而菩薩安住于正受之中。他們也安住于幻化的法中！以及所知的諸國土，也如同幻化的俗法。因爲了知諸法，便知億那術（一種極大的數量單位）無數的國土，又知無所得之得。如佛剎塵數般的國土，在那些國土中，都平等地顯現有佛菩薩圍繞，而且都具足清凈，都勇猛精進，具有賢善的德行和辯才，極其莊嚴，有無量的覺悟裝飾，如太陽般明亮，以眾寶嚴飾。
『在那些國土中，若十劫、若百劫、若千劫、若百千劫、若億劫、若億千那術劫、若無數無限、無邊無際、窮盡無盡的劫數，乃至如佛剎塵劫的劫數，菩薩修行諸菩薩行，所依住的境界，都是不可窮盡的。
『菩薩在那些境界中作這樣的定正受，然後又覺悟，在此處入定，在彼處覺悟。他們普遍進入諸國土，在那裡教化眾生、教化眾生界，都使他們進入法界，並且明瞭過去諸佛的智慧。又在各處顯現說法，明曉無所執著，沒有掛礙，眼睛所分別的，在法中自在，超然度過；耳朵所分別的，達到無極的境界；鼻子所分別的，也以權巧方便；口所分別的，都明瞭通達；身體所分別的，也具足曉解；心所分別的，智慧念頭圓滿具足。他們以此智慧，作這樣的明瞭，便得到十億千總持（能總攝憶持一切法而不忘的智慧）。』
【English Translation】 English version The wisdom of judicious determination is attained.
The Sutra of Equal Vision Bodhisattva, Scroll Middle Taisho Tripitaka Volume 10, No. 0288, Samadhi Sutra Asked by Equal Vision Bodhisattva
The Sutra of Equal Vision Bodhisattva, Scroll Lower
Translated by Dharmaraksha of the Western Jin Dynasty
◎ Chapter Eleven: Discriminating the Great Wisdom of Empty Body Practice
'Furthermore, son of a noble family! When a Bodhisattva Mahasattva observes his own body, he regards his body as an illusion, and what his eyes see follows the Dharma realm. The Bodhisattva's samadhi is also like his body, with each pore manifesting all Dharma realms, and the Bodhisattva dwells in right reception. They also dwell in the illusory Dharma! And the lands they know are also like the illusory mundane laws. Because they know all Dharmas, they know countless lands of billions of nayutas (a very large unit of number), and they also know the attainment of non-attainment. In lands as numerous as the dust of Buddha-fields, Buddhas and Bodhisattvas are equally present, surrounded by them, and all are complete with purity, all are courageous and diligent, possessing virtuous conduct and eloquence, extremely adorned, with immeasurable adornments of enlightenment, shining like the sun, adorned with various treasures.
'In those lands, for ten kalpas, or a hundred, or a thousand, or a hundred thousand, or a billion, or a billion nayutas, or countless, limitless, boundless, and endless kalpas, even up to the number of kalpas like the dust of Buddha-fields, the Bodhisattva practices all Bodhisattva practices, and the realms they dwell in are inexhaustible.
'The Bodhisattva enters such a samadhi, and then awakens, entering samadhi here and awakening there. They universally enter all lands, and there they transform beings, transforming the realms of beings, causing them all to enter the Dharma realm, and understanding the wisdom of past Buddhas. They also appear in various places to preach the Dharma, understanding without attachment, without hindrance, what the eyes discern, being free in the Dharma, transcending; what the ears discern, reaching the boundless realm; what the nose discerns, also with skillful means; what the mouth discerns, all is clearly understood; what the body discerns, is also fully understood; what the mind discerns, wisdom and thoughts are fully complete. With this wisdom, they make such understanding, and then obtain ten billion thousand dharanis (the wisdom that can remember and hold all Dharmas without forgetting).'
。何謂十？以法普順諸土。得成十億千清凈之行。解了十億千神諸順，入普智行。得具滿十億千神通。得入十億千定意行。得十億千神足，而致具滿。得致增益十億千力。得具滿十億千誠性。得顯現十億千所依住處。得致十億千感動。是為十。
「菩薩復有十體，以致成就億千。菩薩有十行處，具滿億千。菩薩有十藏，以過平等億千。菩薩有十行，于億千而顯光曜。菩薩有十住，以宣億千之教說。菩薩有十愿，而過億千德善之行。菩薩有十悔過誠，立億千修德之行。菩薩有十明顯，得致億千清凈之行。菩薩有十向勝，致億千以自明顯。菩薩有十說，以得億千照明之德。菩薩有十清凈果，達億千而致清凈。是謂菩薩大士行具無數身；成就無數德；滿無吾我德；成致無數行；修無思議德；行無稱限德；滿無我我行；致無德之獲；無盡念無我德行。菩薩以此行，而具足諸德，得致平等行，而自莊嚴；得致顯豫調和柔弱；得致奉持得致供養，而為殊增；得無喻者；得為勇捍。菩薩於是法，得自在。
「菩薩依是定，于東方乃十佛剎無數千塵數如來所，建立以一一名字，一一名字彼十佛剎如塵之等，無能念限者。從彼一塵，分為佛剎無數千如塵數，以遍其中，亦無覺知，而無增減。如一之不覺，而無增減，普于諸剎
【現代漢語翻譯】 現代漢語譯本： 什麼是十？以佛法普遍順應各個國土，成就十億千清凈的修行。理解十億千諸神的順應，進入普遍智慧的修行。獲得具足圓滿的十億千神通。進入十億千禪定意念的修行。獲得十億千神足，從而達到圓滿。達到增長十億千力量。獲得具足圓滿的十億千誠實本性。顯現十億千所依止的住處。達到十億千感動。這就是十。
菩薩又有十種體性，從而成就億千。菩薩有十種行為處所，具足圓滿億千。菩薩有十種寶藏，超越平等億千。菩薩有十種行為，在億千中顯現光芒。菩薩有十種住處，用來宣說億千的教誨。菩薩有十種願望，超越億千德善的修行。菩薩有十種懺悔的誠心，建立億千修德的修行。菩薩有十種明顯，從而達到億千清凈的修行。菩薩有十種趨向殊勝，達到億千以自我顯明。菩薩有十種說法，從而獲得億千照明的功德。菩薩有十種清凈的果報，通達億千而達到清凈。這就是菩薩大士的修行，具足無數的身軀；成就無數的功德；圓滿無我我之德；成就無數的修行；修習不可思議的功德；修行無邊無際的功德；圓滿無我我之行；達到無所得的境界；無盡的念頭和無我之德行。菩薩通過這些修行，而具足各種功德，達到平等的修行，從而自我莊嚴；達到顯現預兆、調和柔弱；達到奉持、達到供養，從而更加殊勝；達到無與倫比的境界；成為勇猛的捍衛者。菩薩在這些佛法中，獲得自在。
菩薩依靠這種禪定，在東方乃至十個佛剎（佛所教化的國土）無數千塵數（如塵埃般多的數量）的如來（佛的稱號）所在之處，建立以每一個名字，每一個名字都對應著那十個佛剎如塵埃般多的數量，沒有能夠念盡的。從那一粒塵埃，分為佛剎無數千如塵埃般多的數量，遍佈其中，也沒有覺知，而沒有增減。如同一個沒有覺知，而沒有增減，普遍存在於各個佛剎。
【English Translation】 English version: What are the ten? It is to universally accord with all lands through the Dharma, achieving ten billion thousand pure practices. Understanding the compliance of ten billion thousand deities, entering the practice of universal wisdom. Attaining the complete ten billion thousand supernatural powers. Entering the practice of ten billion thousand meditative intentions. Obtaining ten billion thousand spiritual feet, thereby reaching fulfillment. Achieving the increase of ten billion thousand strengths. Obtaining the complete ten billion thousand sincere natures. Manifesting ten billion thousand dwelling places of reliance. Reaching ten billion thousand inspirations. This is the ten.
Furthermore, Bodhisattvas have ten natures, thereby achieving billions of thousands. Bodhisattvas have ten places of conduct, fully completing billions of thousands. Bodhisattvas have ten treasures, surpassing equality by billions of thousands. Bodhisattvas have ten practices, shining light among billions of thousands. Bodhisattvas have ten abodes, used to proclaim billions of thousands of teachings. Bodhisattvas have ten vows, surpassing billions of thousands of virtuous practices. Bodhisattvas have ten sincere repentances, establishing billions of thousands of virtuous practices. Bodhisattvas have ten manifestations, thereby achieving billions of thousands of pure practices. Bodhisattvas have ten advancements towards excellence, achieving billions of thousands to manifest themselves. Bodhisattvas have ten discourses, thereby obtaining billions of thousands of illuminating merits. Bodhisattvas have ten pure fruits, comprehending billions of thousands and achieving purity. This is the practice of the great Bodhisattvas, possessing countless bodies; achieving countless merits; fulfilling the merit of no self; accomplishing countless practices; cultivating inconceivable merits; practicing boundless merits; fulfilling the practice of no self; reaching the state of no attainment; endless thoughts and the practice of no self. Bodhisattvas, through these practices, possess all kinds of merits, achieve equal practice, thereby adorning themselves; achieve the manifestation of omens, harmonizing gentleness; achieve upholding, achieve offerings, thereby becoming more superior; achieve an unparalleled state; become courageous defenders. Bodhisattvas, in these Dharmas, attain freedom.
Relying on this samadhi, in the east, even in the places of ten Buddha-lands (lands where Buddhas teach) with countless thousands of dust-like numbers of Tathagatas (title of a Buddha), establishing each name, each name corresponding to those ten Buddha-lands with dust-like numbers, there is no one who can recite them all. From that one dust particle, dividing into countless thousands of dust-like numbers of Buddha-lands, pervading them, there is no awareness, and there is no increase or decrease. Like one without awareness, and without increase or decrease, universally existing in all Buddha-lands.
如塵數，亦如是。如東之所為，南西北隅上下，亦如是！其一塵分破之所可著處，其數亦如上。其菩薩能建立之，普能現其身。是彼菩薩于諸佛剎，普能清凈所建置也。以如來身無限故，又于光明，而得自在；復以無思議故，得有感動，使普現耳！
「如來耳之所宣，亦復無量；如來鼻之分別，亦無限量；如來口所分別，而現平等；如來身於細滑，而順行之；如來心所現，而不可限。如來正覺所知念，亦無限量。宣如來音聲清凈。普顯現如來法輪而無回還。使一切普知如來聖眾而無限數。如來法覺而亦無限而普順導。普現興顯如來功德之本。現入如來之定、如來之德。於三世修行，而無數如來現興顯諸法。如來所建立宣音聲說。是為十。
「現建立如來之土。以佛音聲，而普雨諸法。使其音聲，普聞諸土。廣宣傳佛之正受。亦復普宣諸佛世尊，賢聖之眾。建立諸佛無思議法。所宣諸法，悉如幻化。宣演諸法，而無所著。悉明顯一切法場。普悉暢現如來眾德之行。是為十。
「一切諸定，順導如幻，建立心如幻，解無掛礙。菩薩於此法界，而悉自在，乃為建立菩薩耳！
「彼諸佛世尊！于諸種種心意，以一一名字，而現無數佛土、無數千如塵數諸如來；以一一名字，如塵之數；以一一之塵，立
【現代漢語翻譯】 現代漢語譯本 如同微塵的數量一樣，也是如此。如同東方所為，南方、西方、北方、四隅、上方、下方，也是如此！如果將一粒微塵分割到可以安放之處，其數量也如上述一樣。那些菩薩能夠建立這樣的境界，普遍地顯現他們的身形。這些菩薩在各個佛剎中，普遍地清凈他們所建立的處所。因為如來的身體是無限的，又在光明中獲得自在；又因為不可思議，所以能夠產生感應，使得普遍顯現！ 如來的耳朵所宣說的，也是無量的；如來的鼻子所分別的，也是無量的；如來的口所分別的，顯現平等；如來的身體在細滑中，順應執行；如來的心所顯現的，是不可限量的。如來正覺所知所念的，也是無量的。宣說如來的音聲清凈。普遍顯現如來的法輪而不退轉。使一切眾生普遍知道如來的聖眾是無限的。如來的法覺也是無限的，普遍地順應引導。普遍顯現如來功德的根本。顯現進入如來的禪定、如來的功德。在三世的修行中，無數的如來顯現興盛諸法。如來所建立宣說的音聲。這是第十種。 顯現建立如來的國土。以佛的音聲，普遍降下諸法。使佛的音聲，普遍傳遍各個國土。廣泛宣揚佛的正受。也普遍宣揚諸佛世尊，賢聖的聖眾。建立諸佛不可思議的法。所宣說的諸法，都如幻化一般。宣演諸法，而無所執著。都明顯一切法場。普遍暢現如來眾德的修行。這是第十種。 一切禪定，順應引導如幻，建立心如幻，解脫無掛礙。菩薩在這個法界中，都自在，這才是建立菩薩的境界！ 那些佛世尊！對於種種心意，用每一個名字，顯現無數佛土、無數如微塵數量的如來；用每一個名字，如同微塵的數量；用每一粒微塵，建立
【English Translation】 English version Like the number of dust particles, it is also like that. Like what is done in the east, so it is in the south, west, north, the four corners, above, and below! If one dust particle is divided to where it can be placed, its number is also as above. Those Bodhisattvas are able to establish such a realm, universally manifesting their forms. These Bodhisattvas, in all Buddha-lands, universally purify the places they have established. Because the Tathagata's body is limitless, and also because they have attained freedom in light; and also because of the inconceivable, they are able to produce a response, causing universal manifestation! What the Tathagata's ears proclaim is also immeasurable; what the Tathagata's nose distinguishes is also immeasurable; what the Tathagata's mouth distinguishes manifests equality; the Tathagata's body, in its subtlety, moves in accordance; what the Tathagata's mind manifests is limitless. What the Tathagata's perfect enlightenment knows and contemplates is also immeasurable. Proclaiming the Tathagata's voice is pure. Universally manifesting the Tathagata's Dharma wheel without turning back. Causing all beings to universally know that the Tathagata's holy assembly is limitless. The Tathagata's Dharma awareness is also limitless, universally guiding in accordance. Universally manifesting the root of the Tathagata's merits. Manifesting entry into the Tathagata's samadhi, the Tathagata's virtues. In the practice of the three times, countless Tathagatas manifest and flourish the Dharma. The voice established and proclaimed by the Tathagata. This is the tenth. Manifesting the establishment of the Tathagata's land. With the Buddha's voice, universally raining down the Dharma. Causing the Buddha's voice to be universally heard in all lands. Widely proclaiming the Buddha's correct reception. Also universally proclaiming the Buddhas, World Honored Ones, and the assembly of the wise and holy. Establishing the inconceivable Dharma of the Buddhas. The Dharma that is proclaimed is all like an illusion. Proclaiming the Dharma, without attachment. Clearly manifesting all Dharma fields. Universally and fully manifesting the practice of the Tathagata's virtues. This is the tenth. All samadhis, guiding in accordance like an illusion, establishing the mind like an illusion, liberation without hindrance. Bodhisattvas in this Dharma realm are all free, this is the establishment of the Bodhisattva's realm! Those Buddhas, World Honored Ones! For all kinds of thoughts, with each name, manifest countless Buddha-lands, countless Tathagatas like the number of dust particles; with each name, like the number of dust particles; with each dust particle, establish
置如十佛剎，至九數如塵數佛剎，亦無增減。無能知所取著之者，是菩薩所建立也。修應無遍數行，亦心所建立。以無著行意所建立。于諸法而無惑故，念所建立；于諸法慧分別故，行所建立；諸法所受處故，行所建立；順奉諸法故，亦覺道所建立；修行普宣傳法故，亦建立無數諸情。以建神通分別，於法用權慧故為無起行。所建立明瞭，法界無所著故，亦住修入慧行。無限慧清凈故，亦住于等正覺。普于諸國土，而現感動故。
「菩薩以此而住諸定故，得充十海之門。何謂為十？一者、謂現充佛海，順導諸海故。二者、以過法海，行了慧海故。三者、住諸明曜，于情無所著故。四者、以慧感動，用敷音聲故。五者、念諸情之海，順以權慧故。六者、曉了心海，一切無種種之觀，而知無數心故。七者、滿於行海，具足愿故。八者、具滿一切行愿海故(少第九一法)。十者、成致一切于覺道故。是為十。菩薩成滿一切道德之海也。
「菩薩有十事，得致上尊。何謂十？一者、以上尊，順導一切。二者、求于最上，化導眾生。三者、求向上尊，則達諸梵行。四者、致最上力，求具得之。五者、求無倫侶，於一切極世。六者、求無過逾，勝魔故。七者、求以明暢，度一切惡道故。八者、求無所依，于諸所生。九
【現代漢語翻譯】 現代漢語譯本：將（菩薩的功德）安置於十個佛剎（佛所教化的世界），乃至九個如塵沙數般的佛剎，（其功德）也不會有增減。沒有誰能知道（菩薩）所執著的是什麼，這是菩薩所建立的（功德）。修習應無所不在的修行，也是心所建立的。以無執著的行為意念所建立。因為對一切法沒有迷惑，所以是念所建立；因為對一切法有智慧的分別，所以是行所建立；因為是諸法所接受之處，所以是行所建立；因為順應奉行諸法，所以也是覺道所建立；因為修行普遍宣揚佛法，所以也建立了無數的情感。以建立神通分別，在運用佛法時運用權巧智慧，所以是無起行。所建立的明瞭，因為對法界沒有執著，所以也安住于修入智慧的修行。因為無限的智慧清凈，所以也安住于等正覺（無上正等正覺）。普遍在各個國土，而顯現感動（眾生）。 菩薩因此安住于各種禪定，所以能充滿十海之門。什麼是十？第一，是顯現充滿佛海，順應引導諸海。第二，是以超越法海，修行了知慧海。第三，安住于各種光明，對情感沒有執著。第四，以智慧感動，用以敷演音聲。第五，憶念各種情感之海，順應運用權巧智慧。第六，曉了心海，一切沒有種種的觀察，而能知道無數的心。第七，充滿修行之海，具足願力。第八，具足充滿一切行愿之海（缺少第九一法）。第十，成就一切于覺道。這就是十。菩薩成就圓滿一切道德之海。 菩薩有十件事，能達到至上尊位。什麼是十？第一，以至上尊位，順應引導一切。第二，追求最上，化導眾生。第三，追求向上尊位，就能通達各種梵行（清凈的行為）。第四，達到最上力量，追求具足獲得。第五，追求無與倫比，在一切極世。第六，追求無所超越，戰勝魔障。第七，追求以明暢，度脫一切惡道。第八，追求無所依賴，在各種所生之處。第九
【English Translation】 English version: Placing (the merits of a Bodhisattva) in ten Buddha-lands (worlds taught by the Buddha), even up to nine Buddha-lands as numerous as dust particles, (the merits) would not increase or decrease. No one can know what (the Bodhisattva) is attached to; this is what the Bodhisattva has established. Cultivating practices that should be omnipresent is also established by the mind. It is established by the intention of non-attachment. Because there is no confusion about all dharmas, it is established by mindfulness; because there is wise discernment of all dharmas, it is established by practice; because it is the place where all dharmas are received, it is established by practice; because it conforms to and upholds all dharmas, it is also established by the path of enlightenment; because the practice universally propagates the Dharma, it also establishes countless emotions. By establishing the differentiation of supernatural powers, and using skillful wisdom in the application of the Dharma, it is a practice without arising. The established clarity, because there is no attachment to the Dharma realm, also dwells in the practice of entering wisdom. Because of the infinite purity of wisdom, it also dwells in Samyak-sambodhi (perfect and complete enlightenment). Universally in all lands, it manifests and moves (sentient beings). Because the Bodhisattva dwells in various samadhis (meditative states), he can fill the gates of the ten seas. What are the ten? First, it is manifesting the filling of the Buddha-sea, conforming to and guiding all seas. Second, it is by transcending the Dharma-sea, practicing and understanding the wisdom-sea. Third, dwelling in various illuminations, without attachment to emotions. Fourth, moving with wisdom, using it to expound sounds. Fifth, remembering the seas of various emotions, conforming to and using skillful wisdom. Sixth, understanding the mind-sea, without various observations, and knowing countless minds. Seventh, filling the sea of practice, fulfilling vows. Eighth, fully completing all the seas of vows and practices (lacking the ninth one). Tenth, accomplishing everything on the path of enlightenment. These are the ten. The Bodhisattva accomplishes and fulfills all the seas of morality. The Bodhisattva has ten things that lead to the highest honor. What are the ten? First, with the highest honor, conforming to and guiding all. Second, seeking the highest, guiding sentient beings. Third, seeking the highest honor, one can understand all Brahma-practices (pure practices). Fourth, attaining the highest power, seeking to fully obtain it. Fifth, seeking to be unparalleled, in all extreme worlds. Sixth, seeking to be unsurpassed, overcoming demons. Seventh, seeking to be clear and unobstructed, liberating all evil paths. Eighth, seeking to be without reliance, in all places of birth. Ninth
者、為尊于諸佛法。十者、求為自在，于諸眾生，將有勇健。是為菩薩最上十尊法也。
「菩薩復有十事，興起于眾生之界。何謂為十？一者、常志出家，欲度眾生故。二者、無其迴轉，進最猛力故。三者、求依諸佛，受行行故。四者、有無限力，進諸法故。五者、寂定之力，于諸法自在故。六者、心無回還，順導力故。七者、于義自在，本無法力故。八者、為大智慧，宣法無掛礙力故。九者、勇猛力，法所建立故。十者、分別力，宣佈無量慧故。是謂十種之力。
「而復致十大勇力。何謂十？一者、最健之力。二者、無過逾之力。三者、無量之力。四者、善修之力。五者、無動之力。六者、無起之力。七者、無怒之力。八者、慧常之力。九者、勤建之力。十者、弘慈之力。是為十力。
「復有十力。何謂十？一者、修調行力。二者、慧清凈力。三者、過清凈法力。四者、法身之力。五者、諸法土力。六者、法明曜力。七者、法情之力。八者、無所壞力。九者、善行修力。十者、修勤入力。是為十大力。
「復有十力。何謂十？一者、大丈伕力。二者、正雄勇力。三者、等正覺所建力。四者、前世所修德本之力。五者、無量德本如應之力。六者、如來之力。七者、普應入力。八者、於三世等
【現代漢語翻譯】 現代漢語譯本： 「第十，爲了在一切眾生中尋求自在，將具有勇猛的力量。這就是菩薩最殊勝的十種尊貴之法。
「菩薩還有十件事，在眾生的世界中興起。哪十件呢？第一，常常立志出家，想要度化眾生。第二，沒有退轉，因為有最猛烈的精進力。第三，尋求依靠諸佛，接受並修行佛法。第四，具有無限的力量，精進於一切佛法。第五，具有寂靜禪定的力量，在一切法中自在。第六，心不退轉，因為有順應引導的力量。第七，對於義理自在，因為本來就具有佛法的力量。第八，爲了獲得大智慧，宣說佛法沒有障礙的力量。第九，具有勇猛的力量，因為佛法所建立。第十，具有分別的力量，宣說無量的智慧。這被稱為十種力量。
「又具有十大勇猛的力量。哪十種呢？第一，最強健的力量。第二，沒有能超越的力量。第三，無量的力量。第四，善於修行的力量。第五，不動的力量。第六，不起的力量。第七，沒有嗔怒的力量。第八，智慧常在的力量。第九，勤奮建立的力量。第十，弘揚慈悲的力量。這就是十種力量。
「又有十種力量。哪十種呢？第一，修習調伏的行為的力量。第二，智慧清凈的力量。第三，超越清凈之法的力量。第四，法身的力量。第五，諸法國土的力量。第六，佛法光明照耀的力量。第七，佛法情懷的力量。第八，不可破壞的力量。第九，善於修行實踐的力量。第十，修習勤奮進入的力量。這就是十大力量。
「又有十種力量。哪十種呢？第一，大丈夫的力量。第二，正直雄猛的力量。第三，由等正覺（Samyak-saṃbuddha）所建立的力量。第四，前世所修的德本的力量。第五，無量德本如其所應的力量。第六，如來（Tathagata）的力量。第七，普遍應化的力量。第八，對於三世平等的力量。
【English Translation】 English version: 『Tenth, seeking freedom among all sentient beings, they will possess courageous strength. These are the ten most supreme and venerable dharmas of a Bodhisattva.』
『Furthermore, a Bodhisattva has ten things that arise in the realm of sentient beings. What are these ten? First, they always aspire to leave home, desiring to liberate sentient beings. Second, they do not turn back, because they have the most vigorous effort. Third, they seek refuge in all Buddhas, receiving and practicing the Dharma. Fourth, they possess limitless strength, advancing in all dharmas. Fifth, they possess the power of tranquil concentration, being free in all dharmas. Sixth, their minds do not turn back, because they have the power of guiding in accordance. Seventh, they are free in meaning, because they inherently possess the power of the Dharma. Eighth, for the sake of great wisdom, they have the power to proclaim the Dharma without hindrance. Ninth, they possess courageous strength, because it is established by the Dharma. Tenth, they possess the power of discernment, proclaiming immeasurable wisdom. These are called the ten powers.』
『And again, they possess ten great courageous powers. What are these ten? First, the most robust strength. Second, the strength that cannot be surpassed. Third, immeasurable strength. Fourth, the strength of skillful practice. Fifth, the strength of immovability. Sixth, the strength of non-arising. Seventh, the strength of non-anger. Eighth, the strength of constant wisdom. Ninth, the strength of diligent establishment. Tenth, the strength of expansive compassion. These are the ten powers.』
『There are also ten powers. What are these ten? First, the power of practicing disciplined conduct. Second, the power of pure wisdom. Third, the power of transcending pure dharmas. Fourth, the power of the Dharma body (Dharmakaya). Fifth, the power of the lands of all dharmas. Sixth, the power of the Dharma's radiant illumination. Seventh, the power of the Dharma's compassion. Eighth, the power of indestructibility. Ninth, the power of skillful practice. Tenth, the power of diligent entry into practice. These are the ten great powers.』
『There are also ten powers. What are these ten? First, the power of a great person. Second, the power of upright courage. Third, the power established by the Samyak-saṃbuddha (Perfectly Enlightened One). Fourth, the power of the roots of merit cultivated in past lives. Fifth, the power of immeasurable roots of merit as appropriate. Sixth, the power of the Tathagata (Thus Gone One). Seventh, the power of universal response. Eighth, the power of equality in the three times.』
力。九者、得菩薩如地行力。十者、得菩薩信向清凈行力。是為十力。
「復有十力。何謂十力？一者、菩薩離轉力。二者、菩薩順緣之力。三者、菩薩于性得自在力。四者、菩薩修于內性清凈力。五者、菩薩修諸德本從諸行力。六者、菩薩行法最力。七者、身無著力。八者、菩薩以是致成之力。九者、菩薩入權慧力。十者、菩薩諸法本清凈信向之力。是為十。
「復有十力。何謂十？一者、住于普世，清閑無處力故。二者、于諸眾，無雙力故。三者、普於一切，無等力故。四者、以諸德行，化眾生力故。五者、在於生死，無傾動力故。六者、度諸生死，清凈如蓮華力故。七者、普現諸導，降諸魔力故。八者、將順魔黨，成大乘力故。九者、化於三界，無所處力故。十者、普勸進十方，無掛礙力故。是為十。菩薩以此無數之法，成其德化也。
「又菩薩興起滿眾願行，明曜之、顯照之，而普應現，皆成就之。以致弘大增進慧，益之而廣清凈。是為十順清凈定。彼眾德而無邊際，其慧亦無掛礙。其菩薩行，亦無限量。彼菩薩德乘，過量難稱。又其菩薩行處，難可斷量，其菩薩所入，而不可測度。彼菩薩所興化，亦無邊際。是菩薩之清凈，亦難思議；其菩薩所修，亦難可盡；又其菩薩賢聖法，亦無能極
【現代漢語翻譯】 現代漢語譯本： 還有十種力。第九種是，菩薩獲得如地般穩固的行持之力。第十種是，菩薩獲得信向清凈的行持之力。這便是十種力。 還有十種力。什麼是十種力？第一種是，菩薩的離轉之力。第二種是，菩薩的順應因緣之力。第三種是，菩薩在自性中獲得自在之力。第四種是，菩薩修習內在自性的清凈之力。第五種是，菩薩修習各種德行的根本，從各種行為中獲得的力量。第六種是，菩薩奉行佛法最強的力量。第七種是，身體沒有執著的力量。第八種是，菩薩憑藉這些而成就的力量。第九種是，菩薩進入權巧智慧的力量。第十種是，菩薩對諸法本性清凈的信向之力。這便是十種力。 還有十種力。什麼是十種力？第一種是，安住于普世，因為清閑無處而擁有的力量。第二種是，在眾多眾生中，擁有無與倫比的力量。第三種是，普遍對於一切，擁有無等的力量。第四種是，以各種德行，教化眾生的力量。第五種是，處於生死輪迴中，擁有不被動搖的力量。第六種是，度脫生死輪迴，清凈如蓮花般的力量。第七種是，普遍顯現各種引導，降伏各種魔障的力量。第八種是，將順魔黨的勢力，成就大乘的力量。第九種是，教化三界，無所執著的力量。第十種是，普遍勸進十方，擁有無掛礙的力量。這便是十種力。菩薩憑藉這些無數的法門，成就其德行和教化。 此外，菩薩興起圓滿眾生願望的修行，使之明亮、顯耀，並普遍應現，都使之成就。從而達到弘大增進智慧，使之增長而廣闊清凈。這就是十種順應清凈的禪定。那些眾多的德行沒有邊際，其智慧也沒有障礙。菩薩的修行，也沒有止境。菩薩的德行，超越常理難以稱量。菩薩的修行之處，難以斷定衡量，菩薩所進入的境界，不可測度。菩薩所興起的教化，也沒有邊際。菩薩的清凈，也難以思議；菩薩所修行的，也難以窮盡；菩薩的賢聖法，也沒有能夠達到極限的。
【English Translation】 English version: Furthermore, there are ten powers. The ninth is, the Bodhisattva obtains the power of practice as firm as the earth. The tenth is, the Bodhisattva obtains the power of practice that is directed towards purity. These are the ten powers. Furthermore, there are ten powers. What are the ten powers? The first is, the Bodhisattva's power of detachment. The second is, the Bodhisattva's power of adapting to conditions. The third is, the Bodhisattva's power of obtaining freedom in one's own nature. The fourth is, the Bodhisattva's power of cultivating the purity of one's inner nature. The fifth is, the Bodhisattva's power of cultivating the roots of various virtues, derived from various actions. The sixth is, the Bodhisattva's power of practicing the Dharma most strongly. The seventh is, the power of the body without attachment. The eighth is, the power by which the Bodhisattva achieves these. The ninth is, the Bodhisattva's power of entering expedient wisdom. The tenth is, the Bodhisattva's power of faith directed towards the purity of the nature of all dharmas. These are the ten powers. Furthermore, there are ten powers. What are the ten powers? The first is, the power of dwelling in the universal world, because of being free and without attachment. The second is, among many beings, having unparalleled power. The third is, universally towards all, having unequaled power. The fourth is, the power of transforming sentient beings with various virtues. The fifth is, being in the cycle of birth and death, having the power of not being shaken. The sixth is, the power of transcending the cycle of birth and death, being as pure as a lotus flower. The seventh is, universally manifesting various guides, subduing various demonic obstacles. The eighth is, aligning with the forces of demons, achieving the power of the Mahayana. The ninth is, transforming the three realms, having the power of non-attachment. The tenth is, universally encouraging the ten directions, having the power of non-obstruction. These are the ten powers. The Bodhisattva, through these countless dharmas, achieves their virtues and transformations. Moreover, the Bodhisattva arises to fulfill the practices of all beings' wishes, making them bright, illuminating them, and universally manifesting, all of which are accomplished. Thus, they attain the great increase of wisdom, making it grow and become vast and pure. These are the ten samadhis of conforming to purity. Those numerous virtues are boundless, and their wisdom is without obstruction. The Bodhisattva's practice is also without limit. The Bodhisattva's virtues surpass the ordinary and are difficult to measure. The Bodhisattva's place of practice is difficult to determine and measure, and the realm the Bodhisattva enters is immeasurable. The Bodhisattva's transformations are also boundless. The Bodhisattva's purity is also inconceivable; what the Bodhisattva cultivates is also inexhaustible; and the Bodhisattva's virtuous and holy dharmas have no limit that can be reached.
。以無可得，亦無念限。其菩薩所可得者，其菩薩所可因起，其諸菩薩所應現行，其諸菩薩所當得。又其菩薩，明徹所至處。又其菩薩，所可徹見。又彼菩薩慧明所過。又是菩薩法行所可知見。又其菩薩行，應所當得。又其菩薩一切法行慧處，皆達之。是為十。其住於此大定者，無數、無限、無量、無邊際、無盡、無稱限、無思議、無我得之得。是為十。菩薩以此定正受，入於一一諸行；或定或悟，而悉曉知諸定行。明達無數諸定，亦了具滿諸定，亦曉定之增損；又了定諸幻化，曉了定所見行；亦知定之由行；亦知定之際處；亦明曉定之閑靜；亦知定寂寞；亦知定念行。
「譬如無熱龍王池之宮殿，有四大河而流出，盈溢清澄，無垢無濁無穢，清凈無瑕，甘美香潔。週迴四出，有四目口，所從流出：一目名、和。二目名、拔叉。三目名、蛇未。四目名、恒。其和北流，拔叉南流。其蛇東流，恒水西流。一一而回旋，四周亦如是，而充大而以滿之。又彼大河，繞之七匝。此河之間，有青蓮華、紅蓮華、白蓮華、黃蓮華，以天眾寶之光色，精明妙凈，展轉而照曜，現而鮮潔，永無污穢，其間了了，曜而明徹。葉葉分異，現而明顯，畫者所不影象。軟動之色，既照曜，音聲徹妙；慧善之色，圖之難極色力，無數天句文
【現代漢語翻譯】 現代漢語譯本 （菩薩）以無可得之心，亦無念頭的限制。菩薩所能獲得的，菩薩所能因此而生起的，諸菩薩所應展現的行為，諸菩薩所應當得到的。此外，菩薩明徹地瞭解所到達之處。此外，菩薩能夠徹底看清一切。此外，菩薩的智慧光明超越一切。此外，菩薩的法行是可以通過認知和見解來了解的。此外，菩薩的行為，應是其所應當得到的。此外，菩薩在一切法行智慧之處，都能通達。這是十種（菩薩的境界）。安住於此大定中的菩薩，其境界是無數、無限、無量、無邊際、無盡、無稱限、不可思議、無我所得的。這是十種（大定的境界）。菩薩以這種禪定正受，進入到每一個行為中；或在定中，或在悟中，都能完全瞭解各種禪定行為。明瞭無數種禪定，也完全具備各種禪定，也瞭解禪定的增減；也瞭解禪定的各種幻化，瞭解禪定所見的行為；也知道禪定的由來；也知道禪定的邊界；也明瞭禪定的閑靜；也知道禪定的寂寞；也知道禪定的念頭行為。 『譬如無熱龍王池（Anavatapta Dragon King Pool）的宮殿，有四大河流從中流出，盈滿清澈，無垢無濁無穢，清凈無瑕，甘美香潔。環繞四周流出，有四個出水口：一個出水口名為『和』（Vaksa），第二個出水口名為『拔叉』（Bhaksa），第三個出水口名為『蛇未』（Sita），第四個出水口名為『恒』（Ganga）。『和』向北流，『拔叉』向南流。『蛇未』向東流，『恒』水向西流。每一條河流都回旋，四周也是如此，充盈廣大而充滿。而且，這些大河，環繞七圈。這些河流之間，有青蓮花（utpala）、紅蓮花（padma）、白蓮花（kumuda）、黃蓮花（pundarika），以天眾寶的光色，精明美妙清凈，輾轉照耀，顯現鮮明潔凈，永遠沒有污穢，其間清晰明瞭，光芒透徹。葉片各自分開，顯現明顯，是畫師所無法描繪的。柔軟的色彩，既照耀，聲音也清澈美妙；智慧的色彩，難以用圖畫來表達其色彩的力量，無數天上的語句文字。
【English Translation】 English version With nothing to be obtained, nor any limit to thought. What a Bodhisattva can obtain, what a Bodhisattva can arise from, what actions the Bodhisattvas should manifest, what the Bodhisattvas should attain. Furthermore, the Bodhisattva clearly understands where they have arrived. Furthermore, the Bodhisattva can see through everything. Furthermore, the Bodhisattva's wisdom light surpasses all. Furthermore, the Bodhisattva's Dharma practice can be understood through cognition and insight. Furthermore, the Bodhisattva's actions should be what they ought to attain. Furthermore, the Bodhisattva can penetrate all aspects of Dharma practice and wisdom. These are ten (states of a Bodhisattva). Those who dwell in this great Samadhi, their state is countless, limitless, immeasurable, boundless, endless, without limit, inconceivable, and without self-attainment. These are ten (states of great Samadhi). The Bodhisattva, with this Samadhi, enters into each and every action; whether in Samadhi or in enlightenment, they fully understand all Samadhi actions. They understand countless Samadhis, they also fully possess all Samadhis, and they understand the increase and decrease of Samadhi; they also understand the various illusions of Samadhi, understand the actions seen in Samadhi; they also know the origin of Samadhi; they also know the boundaries of Samadhi; they also understand the tranquility of Samadhi; they also know the solitude of Samadhi; they also know the thought actions of Samadhi. 'For example, the palace of the Anavatapta Dragon King Pool, from which four great rivers flow, full and clear, without stain, turbidity, or impurity, pure and flawless, sweet and fragrant. Flowing out in all directions, there are four outlets: one outlet is named 'Vaksa', the second outlet is named 'Bhaksa', the third outlet is named 'Sita', and the fourth outlet is named 'Ganga'. 'Vaksa' flows north, 'Bhaksa' flows south. 'Sita' flows east, and the 'Ganga' water flows west. Each river flows in a circle, and the surroundings are also like this, filling vastness and fullness. Moreover, these great rivers, circle seven times. Between these rivers, there are blue lotuses (utpala), red lotuses (padma), white lotuses (kumuda), and yellow lotuses (pundarika), with the light and colors of heavenly treasures, bright, wonderful, and pure, shining in turn, appearing fresh and clean, never defiled, clear and bright. The leaves are distinct, appearing clearly, which cannot be depicted by painters. The soft colors, both shine, and the sound is clear and wonderful; the colors of wisdom, it is difficult to express the power of its colors in pictures, countless heavenly phrases and words.
，普行樂。諸葉交錯，色發姝妙，香美異麗色照曜。以無數種種諸寶所挍飾，眾色無數，如日天出於宮殿，光而徹照。
「彼諸華之郁曜，相照焜煌，能奪日之精光。彼諸雜花，在河之流。有諸天，應在河迴轉浮沒，乃游于種種諸華間。而此諸華，上下低仰，妙色煒煒，照曜寶色的的。日光曲照，玄黃乃遏，日光精如彼眾華之動，流河音聲，乃逾天伎樂。
「菩薩大士亦如是！有四辯才而流出，以充滿普智之海。如香大河，有銀妙色，從馬口而出。其底皆有銀沙。菩薩亦如是！清凈之智，順隨眾行，而從口出依順之義。一切諸如來行，一切諸義行，善施之法，諸法慧明，分別了竟無掛礙慧，而歸智海；如和之大河，金剛之色，從師子口而流出，底沙亦金剛色。菩薩亦如是！出法之光曜，有佛金剛之色，而自娛樂，用照曜于普世。以金剛之慧，而自娛樂，而充無盡之海。如彼二大河，紫磨金色，明而光曜，亦紫磨金色之沙。菩薩亦如是！以發遣之辯，而從口出，一切眾生，攀慕慧身，而悅一切普世；以金剛之慧，而有所照曜。普度一切，常慕順導因緣，使歸於智海；又若拔叉之大河，青而琉璃色從牛口而出，精明流之潔色。菩薩亦如是！以無盡明曜辯才而流出；以無礙之法，億那術百千威猛。從念而雨，流
【現代漢語翻譯】 現代漢語譯本：普遍地散發著快樂。各種樹葉交錯，色彩鮮豔美麗，香氣芬芳，光彩照耀。用無數種珍寶裝飾，色彩繁多，如同太陽神從宮殿中升起，光芒四射，照亮一切。 那些花朵的茂盛光輝，相互輝映，能夠奪走太陽的光芒。那些各色花朵，漂浮在河流之中。有天神，在河流中迴旋浮沉，在各種花朵間遊玩。而這些花朵，上下起伏，色彩鮮豔，照耀著寶物的光澤。陽光斜照，玄黃之色也為之黯淡，陽光的精妙如同那些花朵的搖曳，河流的聲音，勝過天上的音樂。 菩薩大士也是如此！擁有四種辯才而流出，以充滿普遍智慧的海洋。如同香河，有銀色的光澤，從馬口流出。河底都是銀沙。菩薩也是如此！清凈的智慧，順應眾生的行為，從口中流出，符合正義。一切諸佛的修行，一切正義的修行，善於施予的方法，諸法的智慧光明，分別明瞭，沒有障礙的智慧，而歸於智慧的海洋；如同和河，金剛的顏色，從獅子口流出，河底的沙子也是金剛色。菩薩也是如此！發出佛法的光芒，有佛的金剛之色，而自我娛樂，用以照耀整個世界。以金剛的智慧，而自我娛樂，充滿無盡的海洋。如同那兩條大河，紫磨金色，明亮而光彩照耀，也有紫磨金色的沙子。菩薩也是如此！以發遣的辯才，從口中流出，一切眾生，攀慕智慧之身，而喜悅整個世界；以金剛的智慧，而有所照耀。普遍度化一切，常常仰慕順應引導的因緣，使之歸於智慧的海洋；又如同拔叉河，青色如琉璃，從牛口流出，精明清澈的顏色。菩薩也是如此！以無盡明亮的辯才而流出；以無礙的佛法，億那由他百千威猛。從念頭中降下，流淌。
【English Translation】 English version: Universally spreading joy. Various leaves intertwine, their colors vibrant and beautiful, their fragrance sweet, their light radiant. Adorned with countless kinds of treasures, with numerous colors, like the sun god rising from the palace, its light shining brightly, illuminating everything. The lush radiance of those flowers, reflecting each other, can outshine the sun's brilliance. Those various flowers float in the river. There are deities, swirling and floating in the river, playing among the various flowers. And these flowers, rising and falling, their colors vivid, illuminate the luster of the treasures. The sunlight shines obliquely, and the dark and yellow colors are dimmed, the subtlety of the sunlight is like the swaying of those flowers, the sound of the river surpasses the music of the heavens. Bodhisattvas, great beings, are also like this! They possess four kinds of eloquence that flow forth, filling the ocean of universal wisdom. Like the fragrant river, with a silver luster, flowing from the mouth of a horse. The bottom of the river is all silver sand. Bodhisattvas are also like this! Pure wisdom, following the actions of sentient beings, flows from their mouths, in accordance with righteousness. All the practices of all Buddhas, all the practices of righteousness, the methods of skillful giving, the wisdom and light of all dharmas, clearly distinguishing, without hindrance, and returning to the ocean of wisdom; like the river of harmony, the color of vajra, flowing from the mouth of a lion, the sand at the bottom is also the color of vajra. Bodhisattvas are also like this! They emit the light of the Dharma, with the color of the Buddha's vajra, and entertain themselves, using it to illuminate the entire world. With the wisdom of vajra, they entertain themselves, filling the endless ocean. Like those two great rivers, of purple-gold color, bright and radiant, there is also purple-gold sand. Bodhisattvas are also like this! With the eloquence of dispatch, flowing from their mouths, all sentient beings, yearning for the body of wisdom, rejoice in the entire world; with the wisdom of vajra, they illuminate. Universally liberating all, they constantly admire and follow the guiding causes and conditions, leading them to the ocean of wisdom; and like the river of Bakcha, blue like lapis lazuli, flowing from the mouth of a cow, its color clear and pure. Bodhisattvas are also like this! With endless bright eloquence flowing forth; with the unobstructed Dharma, hundreds of thousands of majestic powers. Raining down from their thoughts, flowing.
進至於法河，轉充于普智之海，成致諸佛法藏之海；如彼河之目，而四面迴旋圍繞，歸充大海。菩薩亦如是！順回身行，順回意行，身口意回，皆以備具。亦如彼四川之流而歸於海。菩薩亦如是！以四莊嚴，歸普智海。何謂四？一者、見諸佛而為莊嚴。二者、見佛分別慧。三者、以諸佛法之光曜而為莊嚴。四者、攬諸總持而無疑惑。是為四。復有四。一者、以諸度無極而為莊嚴。二者、以諸菩薩而為莊嚴行。三者、以大悲行而為莊嚴。四者、于諸眾生滿以法輪之行而為莊嚴。是為四。
「如彼大河，迴旋七匝，以其四華，青紅黃白而為莊嚴。菩薩亦如是！以大乘心，于其間，諸未度者而為說法，以興起之。其諸定正受，億那術百千而分佈之。普見佛德，以於三世，于諸佛剎，清凈行無垢穢，如彼無起而靜定，以眾寶樹而圍繞。菩薩亦如是！以諸剎莊嚴而為圍繞，得致正覺而現悅樂。如彼水潭定而無動靜，然清澄清徹。其菩薩亦如是！彼菩薩以道德御心，靜然清澄清徹，具滿無數諸德之本。如彼無熱池，以眾寶為岸，內外而照徹，清凈無垢。菩薩亦如是！其菩薩心，以十寶慧，至億那術百千行，致最愿慧，而普得之，曉了清凈諸德之本。如彼之無回，內外清徹，底有紫磨金沙，以眾寶而挍飾。菩薩亦如是！得致徹
【現代漢語翻譯】 現代漢語譯本：進入到佛法的河流，轉而充盈于普世智慧的海洋，成就諸佛法藏的海洋；如同河流的源頭，四面迴旋環繞，最終匯入大海。菩薩也是這樣！順應身行的迴轉，順應意念的迴轉，身、口、意三方面的迴轉，都使其完備。也像那四條河流匯入大海。菩薩也是這樣！以四種莊嚴，歸入普世智慧的海洋。哪四種呢？第一，見到諸佛而作為莊嚴。第二，見到佛的分別智慧。第三，以諸佛法光輝的照耀而作為莊嚴。第四，掌握一切總持（dharani，陀羅尼，總攝憶持之意）而沒有疑惑。這就是四種。還有四種。第一，以諸波羅蜜（paramita，度，到彼岸）無極而作為莊嚴。第二，以諸菩薩的莊嚴行為作為莊嚴。第三，以大悲的行為作為莊嚴。第四，對於一切眾生，以圓滿法輪（dharma-cakra，佛法之輪）的執行而作為莊嚴。這就是四種。 如同大河，迴旋七次，以四種花，青、紅、黃、白作為莊嚴。菩薩也是這樣！以大乘（Mahayana，大乘佛教）之心，在其中，為那些尚未得度的人說法，以啓發他們。他們所入的禪定正受（samadhi，三昧，禪定）有億那術百千之多，並將其分佈開來。普遍見到佛的功德，在過去、現在、未來三世，在諸佛的剎土（buddha-ksetra，佛土），清凈修行沒有污垢，如同沒有生起而靜止的禪定，以眾寶樹環繞。菩薩也是這樣！以諸佛剎的莊嚴而環繞，獲得正覺（samyak-sambodhi，正等覺，無上正等正覺）而顯現喜悅。如同水潭靜止不動，但清澈見底。菩薩也是這樣！菩薩以道德駕馭內心，靜謐清澈，具足無數功德的根本。如同無熱池（Anavatapta，阿那婆達多池，傳說中位於雪山之北的聖湖），以眾寶為岸，內外通透，清凈無垢。菩薩也是這樣！菩薩的心，以十種寶貴的智慧，達到億那術百千種修行，獲得最殊勝的智慧，並普遍得到它，明瞭清凈諸功德的根本。如同沒有迴流的水，內外清澈，底部有紫磨金沙，以眾寶裝飾。菩薩也是這樣！獲得通透的智慧。
【English Translation】 English version: Entering into the river of Dharma, transforming and filling the ocean of universal wisdom, accomplishing the ocean of the Dharma treasury of all Buddhas; like the source of a river, circling and surrounding on all four sides, ultimately flowing into the great ocean. Bodhisattvas are also like this! Following the turning of bodily actions, following the turning of mental actions, the turning of body, speech, and mind, all are made complete. Also like the four rivers flowing into the sea. Bodhisattvas are also like this! With four kinds of adornments, they return to the ocean of universal wisdom. What are the four? First, seeing all Buddhas as an adornment. Second, seeing the discriminating wisdom of the Buddhas. Third, using the radiance of the Dharma of all Buddhas as an adornment. Fourth, grasping all dharanis (dharani, a mnemonic device, a type of incantation) without doubt. These are the four. There are also four more. First, using the immeasurable paramitas (paramita, perfection, going to the other shore) as an adornment. Second, using the adornment of the practices of all Bodhisattvas as an adornment. Third, using the practice of great compassion as an adornment. Fourth, for all sentient beings, using the complete turning of the Dharma wheel (dharma-cakra, the wheel of Dharma) as an adornment. These are the four. Like a great river, circling seven times, adorned with four kinds of flowers, blue, red, yellow, and white. Bodhisattvas are also like this! With the mind of the Mahayana (Mahayana, the Great Vehicle), in between, they preach the Dharma to those who have not yet been liberated, to inspire them. The samadhis (samadhi, meditative absorption) they enter into are countless, numbering in the hundreds of millions of nayutas, and they distribute them. They universally see the virtues of the Buddhas, in the past, present, and future, in the Buddha-ksetras (buddha-ksetra, Buddha-field), practicing purely without defilement, like a still samadhi without arising, surrounded by jeweled trees. Bodhisattvas are also like this! Surrounded by the adornments of the Buddha-ksetras, they attain samyak-sambodhi (samyak-sambodhi, perfect enlightenment) and manifest joy. Like a pond that is still and unmoving, yet clear and transparent. Bodhisattvas are also like this! Bodhisattvas, with morality governing their minds, are tranquil and clear, possessing the root of countless virtues. Like the Anavatapta (Anavatapta, a legendary lake in the Himalayas) lake, with banks of jewels, transparent inside and out, pure and without defilement. Bodhisattvas are also like this! The minds of Bodhisattvas, with ten precious wisdoms, reach hundreds of millions of nayutas of practices, attain the most supreme wisdom, and universally obtain it, understanding the root of all pure virtues. Like water without backflow, clear inside and out, with purple gold sand at the bottom, adorned with jewels. Bodhisattvas are also like this! They attain penetrating wisdom.
慧，以意無念，明菩薩境界，以諸菩薩德行而自莊嚴，于諸法而無掛礙，一切諸佛行無處所，知一切行明瞭時節。如彼居有諸龍。菩薩亦如是！順導一切恐怖之世，亦悉顯明，普悉諸等護極世。
「如彼流水從四目出而進流，歸諸佛德，漸舟津流，歸至於海。菩薩亦如是！以四大慧河流，為諸天梵魔界、盡世沙門梵志、極世人類，而普津潤之，漸舟歸至佛無上慧海，以四種力，而自莊嚴。何謂為四？一者、謂本願之慧，普悉救濟一切極世。二者、向無斷慧，化度一切極世。三者、具滿諸度無極之慧，使依菩薩之行，而順清凈。四者、明持一切眾生之本，明達諸念，使歸無斷之流，得至三世海慧。是為四。蠲除止處，謂以菩薩定慧之行也。以無央數諸定，為眾寶之莊嚴挍，覲睹諸佛；以無見之慧，流歸諸佛之海；以大悲之慧行，其行亦有大慈，順導一切，而無回還，興起極也；以無數權慧，而歸十力之海。
「如彼四河，從無熱之淵出，而歸無極之大海。菩薩亦如是！行上頭之大愿，具菩薩諸行，成得一切無盡大慧，眾行亦無盡，常見諸佛，以為娛樂。如彼四大河，而無回還，歸至於大海，而無毀斷。菩薩亦如是！菩薩之愿，而無掛礙，得修具足普賢菩薩行愿之光曜；得入普智之行諸法覺道行，以無念、以
【現代漢語翻譯】 現代漢語譯本：智慧，以意念無所執著，明瞭菩薩的境界，以各種菩薩的德行來莊嚴自身，對於一切法都沒有掛礙，一切諸佛的修行沒有固定的處所，知曉一切行為並明瞭時節。如同那些居住在水中的龍一樣。菩薩也是如此！順應引導一切充滿恐懼的世界，也全部顯明，普遍地守護著一切世界。 如同流水從四方流出，匯入諸佛的功德，逐漸流淌，最終歸於大海。菩薩也是如此！以四大智慧河流，為諸天、梵天、魔界、所有世間的沙門、婆羅門、以及所有人類，普遍地滋潤他們，逐漸歸向佛的無上智慧之海，以四種力量來莊嚴自身。哪四種呢？第一，是本願的智慧，普遍救濟一切世界。第二，是永不間斷的智慧，教化度脫一切世界。第三，是具足圓滿一切度無極的智慧，使人依循菩薩的修行，而趨向清凈。第四，是明瞭持守一切眾生的本性，明達各種念頭，使之歸入無間斷的流動，到達三世的智慧之海。這就是四種。去除止息之處，是指以菩薩的定慧修行。以無數的禪定，作為眾寶的莊嚴裝飾，覲見諸佛；以無見的智慧，流入諸佛之海；以大悲的智慧修行，其修行也具有大慈，順應引導一切，而不退轉，興起至極；以無數的權巧智慧，歸入十力（如來十種力量）之海。 如同四條河流，從無熱惱池（Anavatapta，傳說中位於喜馬拉雅山中的湖泊）流出，歸入無邊的大海。菩薩也是如此！修行最上乘的大愿，具足菩薩的各種修行，成就一切無盡的大智慧，各種修行也無有窮盡，常常見到諸佛，以此為樂。如同四大河流，永不迴流，歸入大海，而不會斷絕。菩薩也是如此！菩薩的願力，沒有掛礙，能夠修習圓滿普賢菩薩（Samantabhadra）的行愿之光輝；能夠進入普智的修行，覺悟諸法之道，以無念，以
【English Translation】 English version: Wisdom, with the mind free from attachment, illuminates the realm of the Bodhisattva, adorns oneself with the virtues of all Bodhisattvas, has no hindrance to any dharma, the practice of all Buddhas has no fixed place, knowing all actions and understanding the timing. Just like those dragons dwelling in the water. So too is the Bodhisattva! Guiding all the worlds filled with fear, also making them all clear, universally protecting all worlds. Just as the flowing water emerges from four directions, merging into the merits of all Buddhas, gradually flowing, and finally returning to the sea. So too is the Bodhisattva! With the four great rivers of wisdom, universally nourishing the heavens, Brahma realms, demon realms, all the Shramanas and Brahmins of the world, and all of humanity, gradually returning to the unsurpassed sea of wisdom of the Buddha, adorning oneself with four powers. What are the four? First, it is the wisdom of the original vow, universally saving all worlds. Second, it is the wisdom of non-interruption, transforming and liberating all worlds. Third, it is the wisdom of fully accomplishing all perfections without limit, enabling people to follow the practice of the Bodhisattva, and move towards purity. Fourth, it is the understanding and upholding of the nature of all beings, understanding all thoughts, enabling them to return to the uninterrupted flow, reaching the sea of wisdom of the three times. These are the four. Removing the place of cessation, refers to the practice of the Bodhisattva's meditation and wisdom. With countless meditations, as the adornment of many treasures, beholding all Buddhas; with the wisdom of non-seeing, flowing into the sea of all Buddhas; with the practice of great compassion, its practice also has great loving-kindness, guiding all without turning back, arising to the extreme; with countless expedient wisdoms, returning to the sea of the ten powers (the ten powers of the Tathagata). Just as the four rivers emerge from the Anavatapta lake (a legendary lake in the Himalayas), returning to the boundless sea. So too is the Bodhisattva! Practicing the supreme great vow, fulfilling all the practices of the Bodhisattva, accomplishing all endless great wisdom, all practices are also endless, constantly seeing all Buddhas, taking this as joy. Just like the four great rivers, never turning back, returning to the sea, and never ceasing. So too is the Bodhisattva! The Bodhisattva's vow, without hindrance, is able to cultivate and fulfill the radiance of the practices and vows of Samantabhadra; is able to enter the practice of universal wisdom, awakening to the path of all dharmas, with no-thought, with
無著，修如來行。如彼四大河，無懈無止處之劫數，流歸於海。菩薩亦如是！修入普賢菩薩之行，于無數劫，修菩薩行，而無懈惓，以成歸諸如來海，歸於無想行。如彼無回還之大河，以眾寶為明；以紫金沙為照；以銀沙為晃煜；以金沙為曜灼；以琉璃沙為遏灼灼，日光住照，而悉奪日之明曜，明曜至時，焰徹過日，諸所造住，無所煩嬈。彼之光曜，度之無喻，合會眾寶，用所成為。其菩薩亦如是！於法身得自由，建立於定，于其身一一毛孔，以無限量，普出諸佛光明，而見諸國土，曉入眾會之場；而聞法能悉奉持，曉瞭如來無數身行，明達彼諸佛國土。見如來會場，聞其法說，以無得之得，消除億那術劫有長想。又無短念，于其身毛，數亦無減。及諸土如來眾會場，于種種人界，不處分別。所以者何？以入法界故、用解無我微妙故。亦不入于毀，行無數定、修無數行。普現於諸佛所，為無數諸佛所建，為無數諸佛感動，普遠所歸普賢菩薩所行愿。以清凈菩薩所行，如來十力，而無掛礙。修普賢菩薩之行，建立具滿，曉達諸感動，而無限礙。菩薩如是！以一時心正受而覺悟，現己極長，不墮所入行、不著一切諸行，以離於有無之間，為一切故，現佛土所興耳！於法界不見有土處所，亦不住限齊、亦不住于兩際之間，而
【現代漢語翻譯】 現代漢語譯本 無著（Asanga），修習如來（Tathagata）之行。如同那四大河流，無有懈怠和停止的劫數，最終都流入大海。菩薩（Bodhisattva）也是如此！修習進入普賢菩薩（Samantabhadra Bodhisattva）之行，于無數劫中，修習菩薩行，而沒有懈怠和疲倦，以成就歸入如來之海，歸於無想之行。如同那不回還的大河，以眾寶為光明；以紫金沙為照耀；以銀沙為閃耀；以金沙為光芒；以琉璃沙為遏制灼熱，日光照耀，而全部奪取太陽的光明，光明到達時，火焰穿透太陽，所有造作的住所，都沒有煩惱。那光芒的照耀，無法比喻，匯合眾寶，用所成就的。那菩薩也是如此！於法身（Dharmakaya）獲得自由，建立於禪定，于其身一一毛孔，以無量，普遍發出諸佛光明，而見到諸國土，曉入眾會之場；而聽聞佛法能夠全部奉持，曉瞭如來無數身行，明達那些諸佛國土。見到如來會場，聽聞其說法，以無所得之得，消除億那術劫（nayuta kalpas）的長久妄想。又沒有短促的念頭，于其身毛，數量也沒有減少。以及諸國土如來眾會場，于種種人界，不作分別。這是為什麼呢？因為進入法界（Dharmadhatu）的緣故，用瞭解無我的微妙緣故。也不陷入毀壞，修行無數禪定、修行無數行。普遍顯現在諸佛所在之處，為無數諸佛所建立，為無數諸佛所感動，普遍遠歸普賢菩薩所行之愿。以清凈菩薩所行，如來十力（ten powers of a Tathagata），而沒有掛礙。修習普賢菩薩之行，建立具足圓滿，曉達諸感動，而沒有限制和障礙。菩薩是這樣！以一時心正受而覺悟，顯現自己極其長久，不墮入所入之行、不執著一切諸行，因為遠離有無之間，爲了所有眾生的緣故，顯現佛土所興盛的景象！於法界不見有土處所，也不住在界限，也不住在兩端之間，而
【English Translation】 English version Asanga, cultivate the practices of the Tathagata. Just as the four great rivers, without ceasing or stopping for countless kalpas, flow into the sea. So too is the Bodhisattva! Cultivating the practices of Samantabhadra Bodhisattva, for countless kalpas, practicing the Bodhisattva path, without laziness or weariness, to achieve the return to the sea of the Tathagata, returning to the practice of non-thought. Like those great rivers that do not return, with various treasures as their light; with purple gold sand as their illumination; with silver sand as their brilliance; with gold sand as their radiance; with lapis lazuli sand as their suppression of heat, the sunlight shines, and completely takes away the sun's brightness, when the light arrives, the flames penetrate the sun, all created dwellings, without any vexation. The radiance of that light, beyond comparison, combines various treasures, using what has been achieved. So too is the Bodhisattva! In the Dharmakaya, gaining freedom, established in samadhi, from each pore of their body, with immeasurable light, universally emitting the light of all Buddhas, and seeing all lands, understanding and entering the assembly; and hearing the Dharma, able to uphold it completely, understanding the countless bodily practices of the Tathagata, clearly understanding those Buddha lands. Seeing the assembly of the Tathagata, hearing their teachings, with the attainment of non-attainment, eliminating the long-held delusions of billions of nayuta kalpas. And without short thoughts, the number of hairs on their body does not decrease. And in the assemblies of the Tathagata in all lands, in all realms of beings, they do not make distinctions. Why is this? Because they have entered the Dharmadhatu, and because they understand the subtlety of non-self. They also do not fall into destruction, practicing countless samadhis, practicing countless practices. Universally appearing in the places of all Buddhas, established by countless Buddhas, moved by countless Buddhas, universally returning to the vows of Samantabhadra Bodhisattva. With the pure practices of the Bodhisattva, the ten powers of a Tathagata, without hindrance. Cultivating the practices of Samantabhadra Bodhisattva, establishing completeness, understanding all movements, without limitations or obstacles. The Bodhisattva is like this! With a single moment of mind, rightly receiving and awakening, manifesting themselves as extremely long, not falling into the practices they have entered, not clinging to all practices, because they are apart from the space between existence and non-existence, for the sake of all beings, manifesting the flourishing of the Buddha lands! In the Dharmadhatu, they do not see any place of land, nor do they dwell in boundaries, nor do they dwell between two extremes, and
修入普智之慧，樂慕于慧住，無自大，曉入諸眾生類；于諸土而清凈，皆以具滿諸土之行，種種所想，皆悉達知。不止生諸想之處，而皆悉過於種種色像，悉了而無染污。菩薩權慧，所具滿，至永清凈，悉無想念，普建諸行地。
「譬如至虛空，以離諸趣，于諸趣永無所趣。菩薩於國土行亦如是！了達諸國土，修行度眾生，永離一切眾生想。曉了一切法界，以除一切法想，見諸佛而無厭，依仰欲睹諸佛，解達諸定，分別權行，一切諸法本清凈，而無所著。無盡法句慧，無量辯才，曉了無句無字，得諸音聲行，了音聲之清凈，逮無得法際，現種種色。彼順導境界，一切法本清凈，而究竟以大慈矜，濟度一切眾生之界。無因無所因，一切界本清凈，了所住法界而無所起；了諸趣而無所住三場而清凈。曉達如來行，于種種法而無念，權行種種辯說，清凈宣法，得致法行。是族姓子！菩薩大士！於法界得莊而尊大。
等目菩薩大權慧品第十二
「何謂族姓子！諸菩薩大士第十最德大定權慧行？是族姓子！諸菩薩有大定，名無盡場。其以此定正受者，得住身口意行無盡；等住諸佛剎亦無盡；致度眾生行亦無盡；住導眾生之慧而亦無盡；放于光明而亦無盡；放于明網亦無盡；現出諸化亦無盡；得過轉法輪而亦無
【現代漢語翻譯】 現代漢語譯本：修習進入普遍智慧的智慧，喜愛安住于智慧之中，不自大，明瞭進入各種眾生類別；在各個國土都清凈，都以具足圓滿各個國土的修行，種種所想，都完全通達知曉。不止於產生各種想法的地方，而且都超越各種色相，完全明瞭而沒有染污。菩薩的權巧智慧，所具足圓滿，達到永遠清凈，完全沒有想念，普遍建立各種修行之地。 譬如到達虛空，因為遠離各種趣向，對於各種趣向永遠沒有所趣。菩薩對於國土的修行也是這樣！通達各個國土，修行度化眾生，永遠遠離一切眾生之想。明瞭一切法界，以此去除一切法想，見到諸佛而沒有厭倦，依仰渴望見到諸佛，理解通達各種禪定，分別權巧的修行，一切諸法的本性清凈，而沒有執著。無盡的法句智慧，無量的辯才，明瞭沒有語句沒有文字，得到各種音聲的修行，明瞭音聲的清凈，達到沒有所得的法際，顯現種種色相。他們順應引導境界，一切法的本性清凈，而最終以大慈悲憐憫，救度一切眾生的界限。沒有原因也沒有所因，一切界限的本性清凈，明瞭所安住的法界而沒有所起；明瞭各種趣向而沒有所安住的三場而清凈。明瞭如來的修行，對於各種法而沒有念頭，權巧地進行各種辯說，清凈地宣說佛法，達到佛法的修行。這位族姓子！菩薩大士！在法界得到莊嚴而尊貴偉大。 等目菩薩大權慧品第十二 『什麼是族姓子！諸菩薩大士第十最殊勝的德行大定權巧智慧的修行？這位族姓子！諸菩薩有大定，名為無盡場（無盡的場所）。那些以此禪定正確接受的人，能夠安住于身口意行的無盡；平等安住于諸佛剎土也無盡；達到度化眾生的修行也無盡；安住于引導眾生的智慧也無盡；放出光明也無盡；放出光明網也無盡；顯現各種化身也無盡；得到超越轉法輪也無盡』
【English Translation】 English version: Cultivating the wisdom that enters into universal knowledge, delighting in dwelling in wisdom, without arrogance, understanding and entering into all kinds of sentient beings; being pure in all lands, all with the practice of fully completing all lands, all kinds of thoughts, all completely understood and known. Not only in the places where various thoughts arise, but also surpassing all kinds of forms, completely understanding without defilement. The expedient wisdom of the Bodhisattva, which is fully complete, reaches eternal purity, completely without thoughts, universally establishing all places of practice. It is like reaching the void, because it is separated from all destinations, and for all destinations there is no destination. The Bodhisattva's practice in the lands is also like this! Understanding all lands, practicing to liberate sentient beings, forever separated from all thoughts of sentient beings. Understanding all the realms of Dharma, thereby removing all thoughts of Dharma, seeing all Buddhas without weariness, relying on and desiring to see all Buddhas, understanding and comprehending all samadhis, distinguishing expedient practices, the original purity of all Dharmas, without attachment. The wisdom of endless Dharma phrases, immeasurable eloquence, understanding without phrases or words, attaining the practice of all sounds, understanding the purity of sounds, reaching the limit of no attainment of Dharma, manifesting all kinds of forms. They follow and guide the realm, the original purity of all Dharmas, and ultimately with great compassion, they save all the boundaries of sentient beings. Without cause and without what is caused, the original purity of all boundaries, understanding the realm of Dharma where they dwell without arising; understanding all destinations without dwelling in the three fields and being pure. Understanding the practice of the Tathagata, without thoughts about all kinds of Dharmas, expediently engaging in all kinds of discourses, purely proclaiming the Dharma, reaching the practice of the Dharma. This son of a noble family! The Bodhisattva Mahasattva! In the realm of Dharma, they attain adornment and are honored and great. The Twelfth Chapter on the Great Expedient Wisdom of the Sameness-Seeing Bodhisattva 'What is it, son of a noble family! The tenth most virtuous great samadhi expedient wisdom practice of all Bodhisattva Mahasattvas? This son of a noble family! The Bodhisattvas have a great samadhi, named the Endless Field (an endless place). Those who correctly receive this samadhi can dwell in the endlessness of body, speech, and mind practices; equally dwell in the Buddha lands also endlessly; reach the practice of liberating sentient beings also endlessly; dwell in the wisdom of guiding sentient beings also endlessly; emit light also endlessly; emit light nets also endlessly; manifest all kinds of transformations also endlessly; attain the transcendence of turning the Dharma wheel also endlessly.'
盡；其身能現菩薩現佛于諸國土而亦無盡。其身悉達諸佛之力，其身志願諸佛之慧，顯如佛之興行於諸剎，以佛感動佛，聲以普徹、以行佛聖、以過佛行。其身以過佛之限量，修治佛事，佛行自在，是為十最德之定也。
「又其菩薩住是定者，觀于普智，明瞭普智，曉解普智，以達普智，分別普智，現於普智，以辨普智，睹于普智，以入普智，廣顯普智。是為十。
「又其菩薩亦不願普賢菩薩之行、及其大菩薩心、及大菩薩行、及其所現行、及所入所現大世、及其所趣並所建立、其大菩薩所潤澤、其大菩薩亦無斷。是為十。復有十行。一曰無回還、亦無長養、亦無還反、亦無疲勞、亦不念不念我、亦不放舍、亦無動搖、亦不斷絕、不以音聲為菩薩。是為十。何則然者？如彼菩薩于諸法致大愿，而具足於諸行；所興大道，悉善修學佛法大海，最大等愿菩薩之行，顯學權慧方便之明。以善學菩薩幻化、善明達一切音聲，而得建立；以善建立去來現在及諸佛一切之世；以得大悲之行；以諸行而成佛法之業興佛法，而無掛礙。是為十。
「何則然者？譬如有人，得如意寶，所念無不建立，如其像而光明，其摩尼寶，與本無異也。菩薩亦如是！得建立如意寶，于慧無厭。反覆明曉普智之慧，于普賢菩薩之行而
【現代漢語翻譯】 現代漢語譯本：他們的身體能夠在各個國土顯現菩薩和佛的形象，而且這種顯現是無盡的。他們的身體具備諸佛的力量，他們的身體立志于諸佛的智慧，如同佛在各個剎土的興盛一樣顯現，以佛來感化佛，聲音能夠普遍傳達，行為符合佛的聖道，超越佛的修行。他們的身體超越了佛的境界，修治佛的事業，佛的修行自在無礙，這就是十種最殊勝的禪定。 又，那些安住于這種禪定的菩薩，觀察普遍的智慧（普智，指佛的智慧），明瞭普遍的智慧，理解普遍的智慧，通達普遍的智慧，分別普遍的智慧，顯現普遍的智慧，辨別普遍的智慧，見到普遍的智慧，進入普遍的智慧，廣泛地彰顯普遍的智慧。這是十種。 又，那些菩薩也不願捨棄普賢菩薩（普賢菩薩，佛教中象徵行愿的菩薩）的修行，以及大菩薩的心，以及大菩薩的修行，以及他們所顯現的修行，以及他們所進入和顯現的大世界，以及他們所趨向和建立的，他們這些大菩薩所潤澤的，他們這些大菩薩也沒有斷絕。這是十種。還有十種修行。第一種是無退轉，也沒有增長，也沒有返回，也沒有疲勞，也不念不念我，也不放棄，也沒有動搖，也沒有斷絕，不以音聲作為菩薩的標誌。這是十種。為什麼會這樣呢？因為那些菩薩在諸法中立下大愿，並且具足各種修行；他們所興起的大道，都善於修學佛法的大海，以最大的等愿來修行菩薩的行，顯明學習權巧方便的智慧。他們善於學習菩薩的幻化，善於明達一切音聲，從而得到建立；他們善於建立過去、現在和未來以及諸佛的一切世界；他們得到大悲的修行；他們以各種修行成就佛法的功業，興盛佛法，而沒有掛礙。這是十種。 為什麼會這樣呢？譬如有人，得到如意寶（如意寶，佛教中象徵能滿足一切願望的寶物），所想的沒有不能實現的，如同它的形象和光明一樣，這摩尼寶（摩尼寶，又名如意寶珠）與原本沒有區別。菩薩也是這樣！得到建立如意寶的能力，對於智慧沒有厭倦。反覆明瞭普遍智慧的智慧，對於普賢菩薩的修行而
【English Translation】 English version: Their bodies can manifest as Bodhisattvas and Buddhas in all lands, and this manifestation is inexhaustible. Their bodies possess the power of all Buddhas, their bodies aspire to the wisdom of all Buddhas, manifesting as the flourishing of Buddhas in all realms, influencing Buddhas with Buddhas, their voices pervading everywhere, their actions conforming to the holy path of Buddhas, surpassing the practices of Buddhas. Their bodies transcend the realm of Buddhas, cultivating the work of Buddhas, the practice of Buddhas is free and unhindered, these are the ten most excellent samadhis. Furthermore, those Bodhisattvas who abide in this samadhi, observe universal wisdom (Prajna, referring to the wisdom of the Buddha), understand universal wisdom, comprehend universal wisdom, penetrate universal wisdom, distinguish universal wisdom, manifest universal wisdom, discern universal wisdom, see universal wisdom, enter universal wisdom, and extensively reveal universal wisdom. These are ten. Moreover, those Bodhisattvas do not wish to abandon the practice of Samantabhadra Bodhisattva (Samantabhadra Bodhisattva, a Bodhisattva symbolizing vows and practice in Buddhism), nor the mind of a great Bodhisattva, nor the practice of a great Bodhisattva, nor the practices they manifest, nor the great worlds they enter and manifest, nor what they aspire to and establish, nor what these great Bodhisattvas nourish, nor do these great Bodhisattvas cease. These are ten. There are also ten practices. The first is non-regression, nor growth, nor return, nor fatigue, nor thinking of not thinking of oneself, nor abandoning, nor wavering, nor ceasing, not using sound as a mark of a Bodhisattva. These are ten. Why is this so? Because those Bodhisattvas make great vows in all dharmas, and are complete in all practices; the great path they initiate, they are all skilled in studying the ocean of the Buddha's teachings, practicing the Bodhisattva's path with the greatest equal vows, revealing the wisdom of skillful means. They are skilled in learning the transformations of Bodhisattvas, skilled in understanding all sounds, thereby establishing; they are skilled in establishing the past, present, and future, and all the worlds of all Buddhas; they attain the practice of great compassion; they accomplish the work of the Buddha's teachings through various practices, flourishing the Buddha's teachings, without any hindrance. These are ten. Why is this so? For example, if someone obtains a wish-fulfilling jewel (Cintamani, a jewel symbolizing the ability to fulfill all wishes in Buddhism), whatever they think of is established, just like its form and light, this Mani jewel (Mani jewel, also known as the wish-fulfilling jewel) is no different from its original state. Bodhisattvas are also like this! They obtain the ability to establish the wish-fulfilling jewel, and are not weary of wisdom. They repeatedly understand the wisdom of universal wisdom, and regarding the practice of Samantabhadra Bodhisattva,
無懈。如其摩尼，儘自現其色像，不毀摩尼本體。菩薩亦如是！致成普智之像，然不毀本行之體。所以者何？以其菩薩發義，為一切故；欲度一切故，而發願修諸佛行，而無回還；欲凈諸佛無懈惓許，任一切故，而無懈退；於一切無數法，無我想念、無卻無懈，普現一切感動；于眾生得清凈，而無厭惓，利養普世，亦無懈退。普照明於世，己無勞退，入無數諸法幻間，而無回還，心永無卻退。是謂十。
「譬如紅黃，在所虛空無所住止處。而所持者，不起勞疲、亦無損弱、亦不得一切意、亦無所處、亦無繫縛、亦無所見、亦不處中、亦不外。觀內無所處，不壞本凈。所以者何？其虛空法，本清凈故。菩薩亦如是！修行廣大無極之愿故，不起勞疲，為以興發普度眾生故。譬如有滅度者，此為何人而當滅度？於三世而無盡限，亦無疲勞、亦不恐懼、亦無回還。所以者何？諸法無二故。而歸滅度者，何則而勞耶也？菩薩亦如是！為普世眾生而興於世耳！當何以而回還？用度眾生故。譬如為普智故也，菩薩行亦如是！道無有疲、亦無勞故。過去無住，其現在者，住佛種種當趣(有本作起)。所以者何？彼無二法故。何緣而有勞？于諸法如幻，而無所入，故其無殆。菩薩如是！故有其身修入普智，彼何由而有懈？
【現代漢語翻譯】 現代漢語譯本 無懈可擊。就像摩尼寶珠（如意寶珠），它能完全顯現各種色彩和形象，卻不損壞摩尼寶珠的本體。菩薩也是這樣！成就普智（一切智慧）的形象，卻不損壞其根本修行的本體。這是為什麼呢？因為菩薩發起大愿，是爲了利益一切眾生；想要度化一切眾生，所以發願修習諸佛的行持，並且永不退轉；想要清凈諸佛的無懈怠的教誨，承擔一切責任，所以永不懈怠退縮；對於一切無數的佛法，沒有我執的念頭，沒有退卻和懈怠，普遍顯現一切感應；在眾生中獲得清凈，而沒有厭倦，利益普世，也永不懈怠退縮。普遍照亮世間，自己沒有疲勞退縮，進入無數的諸法幻化之中，而永不退轉，內心永遠沒有退卻。這被稱為十種無懈怠。 譬如紅色和黃色，在虛空中沒有固定的停留之處。而持有它們的人，不會感到疲勞，也不會有損耗，也不會執著于任何想法，也沒有固定的處所，也沒有束縛，也沒有所見，也不在中間，也不在外邊。觀察內在也沒有固定的處所，不破壞其本來的清凈。這是為什麼呢？因為虛空的法性，本來就是清凈的。菩薩也是這樣！修行廣大無邊的願力，所以不會感到疲勞，因為要興起普度眾生的事業。譬如有一個人要滅度，這個人是誰要滅度呢？在過去、現在、未來三世中，沒有盡頭，也沒有疲勞，也沒有恐懼，也沒有退轉。這是為什麼呢？因為諸法沒有二元對立的緣故。而歸於滅度的人，又怎麼會有疲勞呢？菩薩也是這樣！爲了普世眾生而興起於世間！又怎麼會退轉呢？因為要度化眾生。譬如爲了成就普智的緣故，菩薩的修行也是這樣！道沒有疲勞，也沒有勞累。過去沒有停留，現在所住的，是佛的種種當趣（將要到達的境界）。這是為什麼呢？因為它們沒有二元對立的法性。又有什麼原因會有勞累呢？對於諸法如幻，而沒有執著，所以沒有危險。菩薩也是這樣！所以有其身體修入普智，他又怎麼會有懈怠呢？
【English Translation】 English version Impeccable. Like a Mani jewel (wish-fulfilling jewel), it fully manifests various colors and forms without damaging the essence of the Mani jewel. Bodhisattvas are also like this! They achieve the image of Universal Wisdom (all-knowing wisdom) without damaging the essence of their fundamental practice. Why is this so? Because Bodhisattvas initiate their vows for the benefit of all beings; desiring to liberate all beings, they vow to cultivate the practices of all Buddhas, and never retreat; desiring to purify the impeccable teachings of all Buddhas, they take on all responsibilities, and therefore never slacken or retreat; regarding all countless Dharmas, they have no thought of self, no retreat or slackening, universally manifesting all responses; they attain purity among sentient beings, without weariness, benefiting the world, and never slacken or retreat. They universally illuminate the world, without fatigue or retreat, entering into the countless illusions of all Dharmas, and never retreat, their minds never retreating. This is called the ten kinds of non-slackening. For example, red and yellow, in the void, have no fixed place of dwelling. And those who hold them, do not feel fatigue, nor are they diminished, nor do they cling to any idea, nor do they have a fixed place, nor are they bound, nor do they have any seeing, nor are they in the middle, nor are they outside. Observing internally, there is no fixed place, not destroying its original purity. Why is this so? Because the nature of the void is originally pure. Bodhisattvas are also like this! Cultivating vast and boundless vows, they do not feel fatigue, because they are initiating the work of universally liberating all beings. For example, if there is someone who is to attain Nirvana, who is this person who is to attain Nirvana? In the past, present, and future three times, there is no end, nor is there fatigue, nor is there fear, nor is there retreat. Why is this so? Because all Dharmas have no duality. And for those who return to Nirvana, how can there be fatigue? Bodhisattvas are also like this! They arise in the world for the sake of all beings! How can they retreat? Because they are liberating beings. For example, for the sake of achieving Universal Wisdom, the practice of Bodhisattvas is also like this! The path has no fatigue, nor is there labor. The past has no dwelling, and what is dwelled in now is the various destinations of the Buddha (the state to be reached). Why is this so? Because they have no dualistic nature. And what reason is there for fatigue? Regarding all Dharmas as illusions, and without attachment, therefore there is no danger. Bodhisattvas are like this! Therefore, they have their bodies cultivating and entering into Universal Wisdom, how can they have slackening?
「其彼菩薩以是，其光明普遍至於諸方，明曜至諸國土，而無掛礙。諸色無數，種種之藏，難得之葉，無極之寶、無得之香、無量清凈。振動莊嚴，大音雷震，而普遍以交露而嚴飾。其色甚殊好，以琦妙眾寶，以為挍藏，以眾寶現嚴凈；又各處立綺欄楯，其間而有眾色，如來清凈而為光飾，以諸德本外致光曜，如來吉祥所接，逮諸如來所現建立，是為十。
「等住一蓮華，無得無限，極於十方，十德無厭千之清凈。菩薩所行，由生普智之明，所可由生，持諸佛法之明，除滅普世之火，為世所禮敬，明達普現幻法，于極世行有喻無喻，是謂十。
「又菩薩所坐處，足其結加趺，滿其中蓮花，而無空缺，悉遍菩薩所坐之處，是其威神所致，為諸佛而建於十無得，佛剎億那術百千如塵之數。於一一之毛，放諸光明，如一一之毛孔，目亦普然；於一一之光明之目，現十無得佛剎億那術百千如塵之數。有摩尼寶，名曰明顯藏，無數異色，種種莊嚴，無數德所合。寶網所覆，眾華交莊，而為光顯，以住最尊之地。但以是定，而為其行，無餘之行，行無厭足，心無放散，以一心念，作是而行、作是無懈退、作是無恚、作是修立、作是之行、作是究竟行。所以者何？菩薩終無異行，菩薩亦無他行，菩薩言行相應。所以者何
【現代漢語翻譯】 現代漢語譯本：這些菩薩們以這種方式，他們的光明普遍照耀到各個方向，光芒照亮所有國土，沒有任何阻礙。各種顏色無數，是各種珍寶的寶藏，難以獲得的樹葉，無盡的寶物，無上的香氣，無量的清凈。震動莊嚴，發出巨大的雷鳴聲，普遍地交錯顯露並加以裝飾。它們的顏色非常美好，用奇異美妙的各種珍寶作為裝飾，用各種寶物展現莊嚴清凈；又在各處設立精美的欄桿，其間有各種顏色，如來以清凈之光加以裝飾，以各種功德的根本向外散發光芒，如來吉祥所接引，達到諸如來所展現建立的境界，這是第十種。 等同安住在一朵蓮花上，沒有窮盡，沒有限制，遍及十方，十種功德清凈無厭。菩薩所行，由生普遍智慧的光明，所能由此產生，持有諸佛法之光明，消除普遍世間的火焰，為世人所禮敬，明瞭通達普遍顯現的幻化之法，在極端的世間修行有比喻和無比喻的境界，這是第十種。 又菩薩所坐之處，雙足結跏趺坐，充滿其中的蓮花，沒有空缺，完全遍佈菩薩所坐之處，這是其威神所致，為諸佛建立了十種無所得，佛剎的數量有億那由他百千如塵土般多。在每一根毛孔中，放出各種光明，如同每一個毛孔，眼睛也普遍如此；在每一個光明之眼中，顯現十種無所得的佛剎，數量有億那由他百千如塵土般多。有摩尼寶，名為明顯藏（意為光明顯耀的寶藏），有無數不同的顏色，各種莊嚴，無數功德所匯合。寶網覆蓋其上，各種花朵交錯裝飾，從而顯得光彩奪目，安住在最尊貴的地方。只是以這種禪定，作為他們的修行，沒有其他的修行，修行沒有厭足，心不放散，以一心念，這樣修行、這樣不懈怠、這樣沒有嗔恚、這樣修立、這樣修行、這樣究竟修行。這是為什麼呢？菩薩最終沒有不同的修行，菩薩也沒有其他的修行，菩薩的言行一致。這是為什麼呢？
【English Translation】 English version: These Bodhisattvas, in this manner, their light universally shines in all directions, illuminating all lands, without any hindrance. Colors are countless, a treasury of various jewels, rare leaves, endless treasures, unsurpassed fragrance, immeasurable purity. They vibrate with majesty, emitting great thunderous sounds, universally intermingling and adorning. Their colors are exceptionally beautiful, using exquisite and marvelous jewels as adornments, displaying solemn purity with various treasures; and in each place, they establish beautiful railings, within which are various colors, adorned by the pure light of the Tathagata, emanating light outward from the roots of various merits, guided by the auspiciousness of the Tathagata, reaching the realms established by the Tathagatas, this is the tenth. Equally dwelling on a lotus flower, without end, without limit, extending to the ten directions, the ten virtues are pure without satiety. The practice of the Bodhisattva, from which arises the light of universal wisdom, from which is generated, holding the light of all Buddha's teachings, extinguishing the fires of the universal world, revered by the world, clearly understanding the illusory nature of universal manifestation, practicing in the extreme world with metaphorical and non-metaphorical realms, this is the tenth. Moreover, the place where the Bodhisattva sits, with legs crossed in full lotus posture, filling the lotus flower, without any gaps, completely covering the place where the Bodhisattva sits, this is due to their majestic power, establishing ten non-attainments for all Buddhas, the number of Buddha lands is as many as billions of nayutas, hundreds of thousands like dust. From each pore, they emit various lights, just like each pore, the eyes are also universally so; in each eye of light, they manifest ten non-attainment Buddha lands, the number of which is billions of nayutas, hundreds of thousands like dust. There is a mani jewel, named 'Manifest Treasury' (meaning a treasury of manifest light), with countless different colors, various adornments, combined with countless merits. Covered by a jeweled net, various flowers interlace and adorn, thus appearing radiant, dwelling in the most honored place. They only use this samadhi as their practice, without any other practice, practicing without satiety, the mind not scattered, with one-pointedness, practicing in this way, without laziness, without anger, cultivating in this way, practicing in this way, ultimately practicing in this way. Why is this so? The Bodhisattva ultimately has no different practice, the Bodhisattva has no other practice, the Bodhisattva's words and actions are consistent. Why is this so?
？譬如金剛，嘆其無能壞，其金剛體無壞，終不失本性。菩薩亦如是！以此諸法而為光顯，不越斷是法之所住。譬如紫磨金，嘆其焰光，而不毀其體之精明。菩薩亦如是！以精明之法而自明顯，不毀修善之行。譬如日天子，顯以明場，不毀光曜。菩薩亦如是！普明極世，不毀菩薩曜德。譬如須彌山王，以四寶之積美，其最高從海而現出。菩薩亦如是！美其普顯於世，其菩薩德本，以顯於世，而不遠離。譬如大地，美能普持於世，不毀所持之本。菩薩亦如是！顯以度眾生，不離大悲。譬如大海美有眾寶，不毀海水。菩薩亦如是！美其諸德之本，不離為眾之重任而度一切。譬如便習兵師，知刀高下，舉刀之輕重，便習悉了；如其形習所入戰，而無難於所習，亦無誤失，用曉了戰慧故。菩薩亦如是！于諸如此像，修諸定門之處而興顯之，以普智慧而為光曜。譬如遮迦越王，至於盡壽命，其諸人類，而致究竟。菩薩亦如是！至於修菩薩之行，以是像大定正受，至致眾生之界，而得究竟之清潔。譬如五通，自見宿命，並見他人。菩薩亦如是！至於興修普賢菩薩之行，而致眾生之界亦清凈，以其德本。譬如大云降雨，慧澤而以時節，普益於眾生。菩薩亦如是！至於興法雲雨，普潤以菩薩之德行，以此像大定正受，至於一切眾生究竟
【現代漢語翻譯】 現代漢語譯本：譬如金剛（一種堅硬的寶石），讚歎它無法被摧毀，它的金剛之體不會損壞，最終不會失去其本性。菩薩也是如此！以這些諸法來彰顯光明，不超越斷除這些法所安住的境界。譬如紫磨金（一種純凈的黃金），讚歎它的火焰光芒，而不毀壞其本體的精純明亮。菩薩也是如此！以精純明亮的法來彰顯自身，不毀壞修習善行的行為。譬如日天子（太陽神），以明亮的光芒顯現，不毀壞其光輝。菩薩也是如此！普遍照亮世界，不毀壞菩薩的耀眼功德。譬如須彌山王（佛教宇宙觀中的中心山），以四寶的堆積而美麗，其最高處從海中顯現出來。菩薩也是如此！讚美其普遍顯現在世間，其菩薩的功德根本，顯現在世間，而不遠離。譬如大地，讚美其能夠普遍承載世間，不毀壞所承載的根本。菩薩也是如此！顯現以度化眾生，不離開大悲心。譬如大海，讚美其擁有眾多珍寶，不毀壞海水。菩薩也是如此！讚美其諸功德的根本，不離開為眾生承擔重任而度化一切。譬如熟練的士兵，知道刀的上下，舉刀的輕重，熟練地瞭解；如同他所訓練的戰鬥方式，在戰鬥中沒有困難，也沒有錯誤，因為他了解戰鬥的智慧。菩薩也是如此！在所有這些相似之處，修習各種禪定之門的地方而興盛顯現，以普遍的智慧作為光芒。譬如轉輪聖王（統治世界的理想君主），直到壽命終結，他的人民都達到究竟的境界。菩薩也是如此！直到修習菩薩的行，以這種像大定正受，達到眾生的境界，而獲得究竟的清凈。譬如五神通（佛教中的五種超自然能力），自己看到宿命，也看到他人。菩薩也是如此！直到興修普賢菩薩（佛教中象徵大行愿的菩薩）的行，而達到眾生的境界也清凈，以其功德根本。譬如大云降下雨水，以智慧的恩澤按時節，普遍利益眾生。菩薩也是如此！直到興起法雲雨，普遍滋潤以菩薩的德行，以這種像大定正受，達到一切眾生究竟的境界。 English version: For example, a diamond (a hard gemstone), one praises its indestructibility, its diamond body is not damaged, and ultimately it does not lose its original nature. A Bodhisattva is also like this! Using these dharmas to manifest light, not going beyond the realm where these dharmas are extinguished. For example, purified gold (a pure form of gold), one praises its radiant light, without destroying the purity and brightness of its essence. A Bodhisattva is also like this! Using the pure and bright dharma to manifest oneself, without destroying the practice of good deeds. For example, the sun god (the deity of the sun), manifests with bright light, without destroying its radiance. A Bodhisattva is also like this! Universally illuminating the world, without destroying the Bodhisattva's radiant virtues. For example, Mount Sumeru (the central mountain in Buddhist cosmology), is beautiful with the accumulation of four treasures, its highest point emerging from the sea. A Bodhisattva is also like this! Praising its universal manifestation in the world, the root of the Bodhisattva's virtues, manifesting in the world, without being far away. For example, the earth, one praises its ability to universally support the world, without destroying the root of what it supports. A Bodhisattva is also like this! Manifesting to liberate sentient beings, without leaving great compassion. For example, the great ocean, one praises its possession of many treasures, without destroying the seawater. A Bodhisattva is also like this! Praising the root of all virtues, without leaving the heavy responsibility of liberating all beings. For example, a skilled soldier, knows the high and low of the sword, the lightness and heaviness of wielding the sword, and understands it skillfully; just like the way he has trained for battle, there is no difficulty in battle, nor any mistakes, because he understands the wisdom of battle. A Bodhisattva is also like this! In all these similarities, in the places where various samadhi gates are practiced, they flourish and manifest, using universal wisdom as light. For example, a Chakravartin king (an ideal ruler who governs the world), until the end of his life, his people reach the ultimate state. A Bodhisattva is also like this! Until practicing the Bodhisattva's path, with this samadhi of great acceptance, reaching the realm of sentient beings, and attaining ultimate purity. For example, the five supernormal powers (five supernatural abilities in Buddhism), one sees one's own past lives, and also sees others. A Bodhisattva is also like this! Until cultivating the practice of Samantabhadra Bodhisattva (a Bodhisattva symbolizing great vows in Buddhism), and reaching the realm of sentient beings, also becoming pure, with the root of their virtues. For example, great clouds bring rain, with the grace of wisdom at the right time, universally benefiting sentient beings. A Bodhisattva is also like this! Until raising the rain of the Dharma cloud, universally nourishing with the Bodhisattva's virtues, with this samadhi of great acceptance, reaching the ultimate state of all sentient beings.
【English Translation】 For example, like a diamond, it is praised for being indestructible. Its diamond body is indestructible and will never lose its original nature. A Bodhisattva is also like this! They use these dharmas to shine light, not going beyond the place where these dharmas reside. For example, like purified gold, it is praised for its radiant light, without destroying the purity of its essence. A Bodhisattva is also like this! They use the pure and bright dharma to manifest themselves, without destroying the practice of good deeds. For example, like the sun god, it manifests with bright light, without destroying its radiance. A Bodhisattva is also like this! They illuminate the world universally, without destroying the Bodhisattva's radiant virtues. For example, like Mount Sumeru, it is beautiful with the accumulation of four treasures, its highest point emerging from the sea. A Bodhisattva is also like this! They are praised for their universal manifestation in the world, their Bodhisattva virtues are manifested in the world, without being far away. For example, like the earth, it is praised for its ability to universally support the world, without destroying the root of what it supports. A Bodhisattva is also like this! They manifest to liberate sentient beings, without leaving great compassion. For example, like the great ocean, it is praised for its possession of many treasures, without destroying the seawater. A Bodhisattva is also like this! They are praised for the root of all virtues, without leaving the heavy responsibility of liberating all beings. For example, like a skilled soldier, they know the high and low of the sword, the lightness and heaviness of wielding the sword, and understand it skillfully; just like the way they have trained for battle, there is no difficulty in battle, nor any mistakes, because they understand the wisdom of battle. A Bodhisattva is also like this! In all these similarities, in the places where various samadhi gates are practiced, they flourish and manifest, using universal wisdom as light. For example, like a Chakravartin king, until the end of his life, his people reach the ultimate state. A Bodhisattva is also like this! Until practicing the Bodhisattva's path, with this samadhi of great acceptance, reaching the realm of sentient beings, and attaining ultimate purity. For example, like the five supernormal powers, one sees one's own past lives, and also sees others. A Bodhisattva is also like this! Until cultivating the practice of Samantabhadra Bodhisattva, and reaching the realm of sentient beings, also becoming pure, with the root of their virtues. For example, like great clouds bring rain, with the grace of wisdom at the right time, universally benefiting sentient beings. A Bodhisattva is also like this! Until raising the rain of the Dharma cloud, universally nourishing with the Bodhisattva's virtues, with this samadhi of great acceptance, reaching the ultimate state of all sentient beings.
清凈。然致眾敬，而永安快，而永度無極，永然度于普世、永然悅于普世、永然能斷一切狐疑、永然施行福田，常求來受明顯受聖、永然與菩薩，普智和同等分數，而建立不退之輪、永然致慧言，莫不受。普為三世眾生而作依憑；永然為法，而致固義普智興眾生無諍。所以者何？菩薩修具此諸法，為佛所建，開法門界，無思無量。菩薩諸所言行，修慧之善為普智故；為眾生修善度一切故；修土之善以誓願故；修法之善建立之故；修其無畏無恐怯故；修其辯才宣佈之故；以修於法廣演說故；修其總持於法自在故；修諸佛座順諸佛故。
「菩薩如是住於此大定，於此諸德及餘眾多，無得復無得，眾德億那術百千，而得清凈。以此大定之場，而顯威曜，承諸威神，己之德本，興顯以力，其慧之地，順入以力，于諸善友，興顯以力，一切魔事，轉之以力；于諸等行諸德之本，以其一力；于諸誓願，固以被鎧力，如其種德本興起之力，過無盡世，以眾福以無降身之力。彼以此定正受，而行有十等像，去來現在一切諸佛而等像也。
「何謂十？一者、謂色相眾好，以莊嚴身，彼菩薩而得等像。二者、又彼菩薩光明幔網清凈，而得等像。三者、其彼菩薩神足感動，諸所化應，隨順眾生所應度，而示現等像。四者、是菩薩
【現代漢語翻譯】 現代漢語譯本：清凈（指遠離煩惱和污染的狀態）。因此，能獲得眾人的尊敬，永遠安樂，永遠超越無邊際的苦難，永遠普度眾生，永遠令眾生喜悅，永遠能斷除一切疑惑，永遠施行福田（指能帶來福報的行為），常求來世能明顯地受到聖者的教誨，永遠與菩薩們擁有相同的智慧和功德，建立永不退轉的修行之輪，永遠能說出智慧之語，沒有誰不接受。普遍地為三世（過去、現在、未來）的眾生作依靠；永遠以佛法為準則，從而使真理穩固，普遍地以智慧引導眾生，使他們沒有爭執。這是為什麼呢？因為菩薩修習具備這些法，是佛所建立的，開啟了佛法的境界，不可思議，無法衡量。菩薩的一切言行，修習智慧的善行是爲了獲得普遍的智慧；爲了度化一切眾生而修習善行；爲了實現誓願而修習國土的善行；爲了建立佛法而修習佛法的善行；修習無畏無懼的勇氣；修習辯才以便宣揚佛法；通過修習佛法來廣泛地演說佛法；修習總持（指能記住並理解佛法）以便自在地運用佛法；修習諸佛的座位以便順應諸佛的教誨。 菩薩如此安住于這種大定（指禪定）之中，對於這些功德以及其他眾多功德，既不執著于獲得，也不執著于不獲得，眾多的功德，數以億那術（指極大的數量）百千計，從而獲得清凈。憑藉這種大定的力量，而顯現威嚴光耀，承載著諸佛的威神之力，以自身功德的根本，興起顯現力量，其智慧的境界，順應進入力量，對於諸位善友，興起顯現力量，一切魔事，都能以力量轉變；對於諸位修行者，以其一力，作為功德的根本；對於諸位誓願，以堅固的鎧甲力量來保護，如同其所種的功德根本所興起的力量，經過無盡的世代，以眾多的福報，以不降低自身的力量。他們以這種禪定正受，而行有十種等同的形象，與過去、現在、未來一切諸佛的形象相同。 這十種是什麼呢？第一，是指色相美好，以莊嚴自身，這位菩薩因此獲得等同的形象。第二，又指這位菩薩的光明幔網清凈，因此獲得等同的形象。第三，指這位菩薩的神足（指神通）能夠感動，所化現的形象，隨順眾生所應被度化的方式，而示現等同的形象。第四，這位菩薩
【English Translation】 English version: Purity (referring to a state free from afflictions and defilements). Therefore, one attains the respect of the multitude, eternal peace and joy, eternal transcendence of boundless suffering, eternal universal salvation, eternal delight for all beings, eternal ability to dispel all doubts, eternal practice of meritorious deeds (referring to actions that bring blessings), constantly seeking to receive clear teachings from the saints in the future, eternally possessing the same wisdom and merits as the Bodhisattvas, establishing the wheel of practice that never regresses, eternally speaking words of wisdom that none reject. Universally serving as a reliance for beings of the three times (past, present, and future); eternally adhering to the Dharma, thereby solidifying the truth, universally guiding beings with wisdom, so that they have no disputes. Why is this so? Because Bodhisattvas cultivate and possess these Dharmas, which are established by the Buddha, opening the realm of the Dharma, inconceivable and immeasurable. All the words and actions of Bodhisattvas, cultivating virtuous deeds of wisdom, are for the sake of attaining universal wisdom; cultivating virtuous deeds to liberate all beings; cultivating virtuous deeds of the land to fulfill vows; cultivating virtuous deeds of the Dharma to establish the Dharma; cultivating courage without fear or trepidation; cultivating eloquence to proclaim the Dharma; through cultivating the Dharma, extensively expounding the Dharma; cultivating total retention (referring to the ability to remember and understand the Dharma) to freely utilize the Dharma; cultivating the seats of the Buddhas to accord with the teachings of the Buddhas. Bodhisattvas thus abide in this great Samadhi (referring to meditative concentration), regarding these merits and many others, neither clinging to attainment nor non-attainment, numerous merits, numbering in the hundreds of thousands of kotis of nayutas (referring to extremely large numbers), thereby attaining purity. By the power of this great Samadhi, they manifest majestic radiance, bearing the majestic power of the Buddhas, with the root of their own merits, arising and manifesting power, the realm of their wisdom, conforming and entering power, for all virtuous friends, arising and manifesting power, all demonic affairs, they can transform with power; for all practitioners, with their one power, as the root of merits; for all vows, they are protected by the power of firm armor, like the power arising from the root of merits they have planted, passing through endless ages, with numerous blessings, with the power of not lowering themselves. They, with this Samadhi, rightly received, practice having ten equal images, the same as all Buddhas of the past, present, and future. What are these ten? First, it refers to the beautiful physical form, adorning the body, this Bodhisattva thus attains an equal image. Second, it also refers to the pure light net of this Bodhisattva, thus attaining an equal image. Third, it refers to the Bodhisattva's supernatural powers (referring to psychic abilities) that can move, the manifested images, conforming to the ways in which beings should be liberated, thus manifesting equal images. Fourth, this Bodhisattva
無稱限身，無量色像，一切音聲，行應清凈，皆而等像。五者、是彼菩薩建立諸佛土之清凈德，隨彼眾生罪福之行，順之普現等像。六者、此彼菩薩隨一切眾生，諸所作行，以德力攝持，以無惑意，被服德鎧，而現等像。七者、又彼菩薩以無盡辯才，隨諸眾生語言音聲，所知色行，順轉法輪，而現等像。八者、又彼菩薩無斷無畏，極師子吼，為一切眾生，說法以梵音聲，普悉等像。九者、又彼菩薩所入句說，於三世之積，明瞭神通，而亦等像。十者、又彼菩薩以佛清凈力如來之境界，為眾生而示現等像諸如來。是謂十也。」
爾時等目菩薩而謂普賢菩薩：「若此族姓子！其菩薩以此像法，而得與俱者而致等像。于諸如來，豈非為佛、豈非為十力、豈非為普智、豈非於諸法覺而等覺、豈非普眼、豈非於諸法本際而過慧、豈誰不信普賢菩薩誓願之行、豈非法界盡其所處，菩薩所興而審諦？」
時，普賢菩薩謂等目曰：「善哉善哉！是族姓子！若此，如卿所言。其菩薩而現等像諸如來，豈非佛之謂也？如其族姓子！一切菩薩之場，去來現在而為誓願，為有異發起耶？其慧處所而不可得，于彼而有起佛耶？菩薩所修行，而無斷于諸如來，彼菩薩而有起耶？其力為入諸如來不？其十力為彼此耶？又其力，爲念想諸如
【現代漢語翻譯】 現代漢語譯本 『無稱限身』（沒有可以稱量和限制的身體），『無量色像』（無數的形色和形象），『一切音聲』（所有的聲音），『行應清凈』（行為應當清凈），『皆而等像』（都呈現平等的形象）。第五，是那些菩薩建立諸佛國土的清凈功德，隨著那些眾生的罪業和福報的行為，順應他們普遍顯現平等的形象。第六，是那些菩薩隨著一切眾生所作的行為，用功德的力量攝持他們，以沒有迷惑的意念，披上功德的鎧甲，而顯現平等的形象。第七，又是那些菩薩以無盡的辯才，隨著眾生的語言和聲音，所知的形色和行為，順應他們轉動法輪，而顯現平等的形象。第八，又是那些菩薩無所畏懼，發出獅子吼，為一切眾生說法，用清凈的梵音，普遍地呈現平等的形象。第九，又是那些菩薩所進入的句義和說法，對於過去、現在、未來三世的積累，明瞭神通，也呈現平等的形象。第十，又是那些菩薩以佛的清凈力量，如來的境界，為眾生示現平等的形象，如同諸如來。這就是所說的十種平等形象。 那時，等目菩薩對普賢菩薩說：『這位善男子！如果菩薩以這種形象法，而能夠與之相應，從而達到平等的形象。對於諸如來，難道不是佛嗎？難道不是十力嗎？難道不是普智嗎？難道不是對於諸法覺悟而達到等覺嗎？難道不是普眼嗎？難道不是對於諸法本際而超越智慧嗎？難道誰不相信普賢菩薩的誓願之行呢？難道不是法界所及之處，菩薩所興起的行為都是真實不虛的嗎？』 這時，普賢菩薩對等目說：『好啊，好啊！這位善男子！正如你所說。那些菩薩所顯現的平等形象如同諸如來，難道不是佛的境界嗎？這位善男子！一切菩薩的道場，過去、現在、未來所發的誓願，難道有不同的發起嗎？他們的智慧所在之處是不可得的，難道在那裡會有佛的生起嗎？菩薩所修行的，對於諸如來沒有間斷，難道那些菩薩會有生起嗎？他們的力量能夠進入諸如來嗎？他們的十力是彼此相同的嗎？他們的力量，是念想諸如來嗎？』
【English Translation】 English version 'Without measurable body' (a body that cannot be measured or limited), 'immeasurable forms and appearances' (countless shapes and images), 'all sounds' (all voices), 'conduct should be pure' (actions should be pure), 'all appear equally' (all present equal images). Fifth, these are the pure virtues of those Bodhisattvas establishing the Buddha lands, following the actions of those sentient beings' sins and merits, in accordance with them, universally manifesting equal images. Sixth, these Bodhisattvas, following all sentient beings' actions, use the power of virtue to hold them, with unwavering intention, wearing the armor of virtue, and manifesting equal images. Seventh, these Bodhisattvas, with inexhaustible eloquence, following the languages and sounds of sentient beings, the forms and actions they know, in accordance with them, turn the Dharma wheel, and manifest equal images. Eighth, these Bodhisattvas, without fear, roar like a lion, preach the Dharma to all sentient beings, using pure Brahma sounds, universally presenting equal images. Ninth, these Bodhisattvas, the meanings and teachings they enter, regarding the accumulation of the past, present, and future three times, understand supernatural powers, and also present equal images. Tenth, these Bodhisattvas, with the pure power of the Buddha, the realm of the Tathagata, for sentient beings, manifest equal images, like the Tathagatas. These are the ten equal images. At that time, Bodhisattva Equal Eye said to Bodhisattva Universal Worthy: 'This good man! If a Bodhisattva, through this image Dharma, can correspond with it, thereby attaining equal images. Regarding the Tathagatas, are they not Buddhas? Are they not the Ten Powers? Are they not Universal Wisdom? Are they not equally enlightened regarding the awakening to all Dharmas? Are they not the Universal Eye? Are they not surpassing wisdom regarding the fundamental nature of all Dharmas? Who would not believe in the vows and practices of Bodhisattva Universal Worthy? Is it not true that wherever the Dharma realm extends, the actions initiated by the Bodhisattvas are all true and not false?' At this time, Bodhisattva Universal Worthy said to Equal Eye: 'Excellent, excellent! This good man! Just as you have said. Those Bodhisattvas who manifest equal images like the Tathagatas, are they not the realm of the Buddha? This good man! The Bodhisattvas' practice places, the vows made in the past, present, and future, do they have different initiations? The place where their wisdom resides is unattainable, would there be the arising of a Buddha there? The practices of the Bodhisattvas, without interruption regarding the Tathagatas, would those Bodhisattvas have an arising? Can their power enter the Tathagatas? Are their Ten Powers the same as each other? Is their power the thought of the Tathagatas?'
來不？亦無止住普賢菩薩之行，彼此而興。菩薩如彼諸法界所演說，而為入邊際而云普智；如彼諸法之說，種種所入，為從外權行耳，亦無回還。又彼菩薩之謂，如其菩薩諸法之印而知等行，若諸法為有覺之覺。如彼菩薩於二無二行，了諸法之權慧，入諸法度無極權慧，而無回還，是乃謂菩薩。
「如彼菩薩，為普眼之境界，曉普門之慧，為從色生耶而謂普眼之言耶？如彼菩薩普眼境界而曉慧門，為從色生耶而謂普眼？如彼菩薩為普眼境界之行，意無所行；如心起起而增益，而無遠離，是乃謂菩薩。如彼菩薩，諸法以光曜而明顯，若以等地為現，以無礙慧而念，念諸佛而謂菩薩。如彼菩薩，得致諸如來慧眼，可謂諸法致於正覺。如其菩薩致如來正覺慧眼，而思觀之，而不限量，是謂菩薩。
「如其菩薩行如來行，用一切如來為無二故，為過去當來現在諸佛亦無二之謂。如其菩薩修如來神通，己自所建行而無所行，是乃謂菩薩。如其菩薩得住極世，至於有積，乃謂慧之積。如其菩薩住于本積，除而分別，亦不求其本積，亦不妄有妄想，于諸法分別而行，此謂菩薩。如其菩薩無動不動、無念不念，此乃謂興致德本。
「如彼菩薩而具滿之，興造廣大而致清凈，亦無回還，於是而無斷絕，是乃普賢菩薩誓
【現代漢語翻譯】 現代漢語譯本：
來嗎？也沒有停止普賢菩薩（Samantabhadra Bodhisattva）的修行，彼此相輔相成。菩薩如同諸法界所闡述的那樣，爲了進入邊際而被稱為普智；如同諸法所說，種種進入的方式，是從外在的方便法門而行，也沒有退轉。又菩薩的意義，如同菩薩以諸法的印記而知曉平等的修行，如果諸法是具有覺悟的覺悟。如同菩薩在二元與非二元的修行中，了知諸法的方便智慧，進入諸法度無極的方便智慧，而沒有退轉，這才是所謂的菩薩。
『如同菩薩，爲了普眼（Samanta-cakṣus）的境界，曉悟普門（Samanta-mukha）的智慧，是從色法產生而稱為普眼嗎？如同菩薩以普眼境界而曉悟智慧之門，是從色法產生而稱為普眼嗎？如同菩薩以普眼境界而修行，意念沒有執著；如同心念生起而增長，而沒有遠離，這才是所謂的菩薩。如同菩薩，諸法以光芒而顯明，如果以平等地為顯現，以無礙的智慧而憶念，憶念諸佛而稱為菩薩。如同菩薩，獲得諸如來（Tathagata）的慧眼，可以說諸法達到正覺。如同菩薩獲得如來的正覺慧眼，而思惟觀察，而不執著，這才是所謂的菩薩。
『如同菩薩修行如來的修行，以一切如來為無二的緣故，過去、未來、現在諸佛也沒有二元的說法。如同菩薩修習如來的神通，自己所建立的修行而沒有執著，這才是所謂的菩薩。如同菩薩得以安住于極世，達到積累，才稱為智慧的積累。如同菩薩安住于根本的積累，去除而分別，也不尋求其根本的積累，也不妄加妄想，在諸法中分別而修行，這稱為菩薩。如同菩薩無動無不動、無念無不念，這才是興起德行的根本。
『如同菩薩而具足圓滿，興建廣大而達到清凈，也沒有退轉，於此而沒有斷絕，這才是普賢菩薩的誓願。' 現代漢語譯本：
來嗎？也沒有停止普賢菩薩（Samantabhadra Bodhisattva）的修行，彼此相輔相成。菩薩如同諸法界所闡述的那樣，爲了進入邊際而被稱為普智；如同諸法所說，種種進入的方式，是從外在的方便法門而行，也沒有退轉。又菩薩的意義，如同菩薩以諸法的印記而知曉平等的修行，如果諸法是具有覺悟的覺悟。如同菩薩在二元與非二元的修行中，了知諸法的方便智慧，進入諸法度無極的方便智慧，而沒有退轉，這才是所謂的菩薩。
『如同菩薩，爲了普眼（Samanta-cakṣus）的境界，曉悟普門（Samanta-mukha）的智慧，是從色法產生而稱為普眼嗎？如同菩薩以普眼境界而曉悟智慧之門，是從色法產生而稱為普眼嗎？如同菩薩以普眼境界而修行，意念沒有執著；如同心念生起而增長，而沒有遠離，這才是所謂的菩薩。如同菩薩，諸法以光芒而顯明，如果以平等地為顯現，以無礙的智慧而憶念，憶念諸佛而稱為菩薩。如同菩薩，獲得諸如來（Tathagata）的慧眼，可以說諸法達到正覺。如同菩薩獲得如來的正覺慧眼，而思惟觀察，而不執著，這才是所謂的菩薩。
『如同菩薩修行如來的修行，以一切如來為無二的緣故，過去、未來、現在諸佛也沒有二元的說法。如同菩薩修習如來的神通，自己所建立的修行而沒有執著，這才是所謂的菩薩。如同菩薩得以安住于極世，達到積累，才稱為智慧的積累。如同菩薩安住于根本的積累，去除而分別，也不尋求其根本的積累，也不妄加妄想，在諸法中分別而修行，這稱為菩薩。如同菩薩無動無不動、無念無不念，這才是興起德行的根本。
『如同菩薩而具足圓滿，興建廣大而達到清凈，也沒有退轉，於此而沒有斷絕，這才是普賢菩薩的誓願。'
【English Translation】 English version:
Does it come? Nor does it cease the practice of Samantabhadra Bodhisattva, arising mutually. The Bodhisattva, as expounded by all the realms of Dharma, is called Universal Wisdom for entering the boundary; as said by all Dharmas, the various ways of entering are from external expedient practices, and there is no turning back. Moreover, the meaning of a Bodhisattva is like a Bodhisattva who knows equal practice through the seals of all Dharmas, if all Dharmas are the awakening of awareness. Like a Bodhisattva in the practice of duality and non-duality, understanding the expedient wisdom of all Dharmas, entering the expedient wisdom of all Dharmas' boundless crossing, and not turning back, this is what is called a Bodhisattva.
'Like a Bodhisattva, for the realm of the Universal Eye (Samanta-cakṣus), understanding the wisdom of the Universal Gate (Samanta-mukha), is it from the arising of form that it is called the Universal Eye? Like a Bodhisattva, understanding the gate of wisdom through the realm of the Universal Eye, is it from the arising of form that it is called the Universal Eye? Like a Bodhisattva practicing in the realm of the Universal Eye, the mind has no attachment; like thoughts arising and increasing, and not departing, this is what is called a Bodhisattva. Like a Bodhisattva, all Dharmas are illuminated by light, if they appear as equal ground, with unobstructed wisdom they remember, remembering all Buddhas, and are called Bodhisattvas. Like a Bodhisattva, attaining the wisdom eye of all Tathagatas, it can be said that all Dharmas reach perfect enlightenment. Like a Bodhisattva attaining the Tathagata's wisdom eye of perfect enlightenment, and contemplating it, without attachment, this is what is called a Bodhisattva.
'Like a Bodhisattva practicing the practice of the Tathagata, because all Tathagatas are non-dual, there is no duality in the past, future, and present Buddhas. Like a Bodhisattva cultivating the supernormal powers of the Tathagata, the practice established by oneself has no attachment, this is what is called a Bodhisattva. Like a Bodhisattva being able to abide in the extreme world, reaching accumulation, it is then called the accumulation of wisdom. Like a Bodhisattva abiding in the fundamental accumulation, removing and distinguishing, not seeking the fundamental accumulation, nor having false thoughts, practicing with distinctions in all Dharmas, this is called a Bodhisattva. Like a Bodhisattva being without movement and without non-movement, without thought and without non-thought, this is the root of cultivating virtue.
'Like a Bodhisattva being fully complete, building vastness and reaching purity, without turning back, and without ceasing, this is the vow of Samantabhadra Bodhisattva.'
愿之謂。如彼菩薩於法界解了無量，以法本無，用一相行，以諸法無相；又彼菩薩，於法界住止之，謂其妄想菩薩在於流轉。如彼菩薩於法界明瞭，無量曉達，入於法界，諸法各各異相，明曉以無相，不起疲厭，至無數億劫，亦不懈退；以大悲心，悉濟普世，順化眾生。又是菩薩大士，為普賢菩薩之謂也。
等目菩薩悅樂龍王品第十三
「譬如族姓子！悅樂龍王處於金山之面七寶之藏，以七寶而造作，周匝亦以七寶，以雪而覆之。其悅樂龍王悉白而皎潔，如雪之色，金色明曜，金色若畫色，莊飾白妙以覆之。垂以交露，以眾寶清凈網而覆之，垂眾寶為旒蘇，以七體而止立。是謂柔之所樂，是無穢之色像。睹者無厭，清凈無瑕，調柔性之謂也。
「彼則天帝釋，于忉利自在者，方這有念，金色面山眾寶之藏，于彼忽不現，而住忉利帝釋天王之前。爾時天帝即乘悅樂龍王，天帝釋尋隨上此龍王。爾時悅樂龍王于其時，為若干變，而種種行，現有三十三頭。於一一頭，各各有七牙；於一一之牙，而有七浴池；於一一浴池而現七百蓮華；於一一蓮華，現有七百玉女。如其一玉女，而悉嘆歌。如天禮儀，雅同一商，而作音樂。帝釋天王于其天堂，乘此一象，而至妙樹園，悅樂盡歡，在意馳游。爾時，帝釋天王
【現代漢語翻譯】 現代漢語譯本：所謂的愿，就像菩薩在法界中理解了無量的事物，因為法的本質是空無，所以用一相來修行，因為諸法都是無相的；又像菩薩在法界中安住，認為妄想的菩薩還在流轉。又像菩薩在法界中明瞭，無量通達，進入法界，諸法各有不同的相，明瞭其無相，不生疲倦，直到無數億劫，也不懈怠退縮；以大悲心，普遍救濟世間，順應教化眾生。這樣的菩薩大士，就是所謂的普賢菩薩（Samantabhadra Bodhisattva）。
等目菩薩（Samantacakṣu Bodhisattva）悅樂龍王品第十三
『譬如善男子！悅樂龍王（Nanda Dragon King）住在金山（Mount Sumeru）的表面，七寶的寶藏中，用七寶建造，周圍也用七寶，用雪覆蓋著。那悅樂龍王全身潔白，像雪的顏色，金色明亮，金色像畫的顏色，用白色美妙的裝飾覆蓋著。垂著交錯的露珠，用眾寶清凈的網覆蓋著，垂著眾寶做成的旒蘇，用七體站立。這就是柔和所喜愛的，是無污穢的色相。看到的人不會厭倦，清凈無瑕，這就是調柔的本性。
『那時，天帝釋（Śakra），在忉利天（Trāyastriṃśa）自在的，心中想著，金色山面眾寶的寶藏，忽然不在那裡出現，而出現在忉利天帝釋天王面前。那時，天帝釋就乘坐悅樂龍王，天帝釋隨即登上這龍王。那時，悅樂龍王在那時，變化出若干種形態，做出種種行為，顯現出三十三個頭。在每一個頭上，各有七顆牙齒；在每一顆牙齒上，有七個浴池；在每一個浴池中，顯現出七百朵蓮花；在每一朵蓮花上，顯現出七百個玉女。每一個玉女，都讚歎歌唱。像天上的禮儀一樣，雅緻和諧，演奏音樂。帝釋天王在他的天堂里，乘坐這一個象，到達妙樹園（Pārijāta Garden），盡情歡樂，隨意遊玩。那時，帝釋天王』
【English Translation】 English version: What is meant by aspiration? It is like a Bodhisattva who understands the immeasurable in the Dharma realm, because the essence of Dharma is emptiness, he practices with one aspect, because all Dharmas are without aspects; and like a Bodhisattva who dwells in the Dharma realm, thinking that the deluded Bodhisattvas are still in transmigration. And like a Bodhisattva who is clear in the Dharma realm, immeasurably understands, enters the Dharma realm, where all Dharmas have different aspects, understands their non-aspect, does not become weary, until countless eons, and does not slacken or retreat; with great compassion, universally saves the world, and adapts to transform sentient beings. Such a great Bodhisattva is what is called Samantabhadra Bodhisattva.
Chapter Thirteen: Samantacakṣu Bodhisattva's Delightful Dragon King
'For example, son of a noble family! The Delightful Dragon King (Nanda Dragon King) dwells on the surface of Mount Sumeru, in a treasure of seven jewels, built with seven jewels, surrounded also by seven jewels, covered with snow. That Delightful Dragon King is entirely white and pure, like the color of snow, golden and bright, the gold color like a painted color, covered with white and wonderful decorations. Hanging with interlaced dewdrops, covered with a net of pure jewels, hanging with tassels made of jewels, standing with seven bodies. This is what is pleasing to gentleness, it is an image of color without defilement. Those who see it are not weary, pure and without flaw, this is the nature of gentleness.
'Then, Śakra, the lord of the Trāyastriṃśa heaven, had a thought, the treasure of many jewels on the golden mountain surface, suddenly did not appear there, but appeared before Śakra, the king of the Trāyastriṃśa heaven. At that time, Śakra rode the Delightful Dragon King, and Śakra immediately ascended this dragon king. At that time, the Delightful Dragon King, at that time, transformed into several forms, performed various actions, manifested thirty-three heads. On each head, there were seven teeth; on each tooth, there were seven bathing pools; in each bathing pool, there appeared seven hundred lotus flowers; on each lotus flower, there appeared seven hundred jade maidens. Each jade maiden, praised and sang. Like the heavenly rituals, elegant and harmonious, playing music. Śakra, in his heaven, rode this one elephant, arrived at the Pārijāta Garden, enjoyed himself to the fullest, and roamed at will. At that time, Śakra'
於一象上，在園觀而戲，從悅樂龍而下，至眾寶莊珓之堂，與諸玉女和歌作樂，極意歡喜，快相娛樂。爾時，悅樂龍王現其威神，在忉利天，盡彼園觀，為一象身耳！與諸玉女而相圍繞，娛樂歡喜。
「爾時，悅樂龍王娛樂已極，與諸天人，皆共交錯，皆與悅樂，龍威神被服而無異；及眾身相色像神煒以無異；及其珓飾，所衣服，諸所一切，屈伸坐起，悅樂龍王眾諸所有亦同無異。彼諸天人與悅樂龍王眾諸所有，亦同無異。如悅樂龍王所有，諸天人亦悉如之；如諸天所有，悅樂龍王亦悉如之；如忉利天人所食器，悅樂龍王復悉如之。悅樂龍王亦不現化，而有紫金之像色，在於七寶之藏，天所化致，此眾所有。至忉利天，而來為帝釋天王供養之故，悅豫而供養之。天樂而自有，以忉利眾所有悉有之，以眾化德，而無異。
「如是族姓子！菩薩大士以普賢菩薩之行修立誓願，菩薩之定眾寶珓莊，以菩薩七體之藏而以趾立，從身放諸焰網明，擊法鈴以顯法幡，普悉化現那羅延身，致最無上誓願，為師子步；以轉諸慧，整以法彩，而住諸藏；于諸菩薩為最上行，具滿諸行，而致誓願。以趣佛樹，修行誓願，而無斷絕，為欲致普智之慧故；致普賢菩薩行愿，修增廣大，以覺覺之故；于菩薩願行，而無回還、亦無懈止
【現代漢語翻譯】 現代漢語譯本 在（一頭）象的背上，在園林中嬉戲玩耍，從悅樂龍（Nanda，龍王名）的背上下來，到達用各種珍寶裝飾的殿堂，與眾玉女一起唱歌跳舞，盡情地歡喜快樂，互相娛樂。那時，悅樂龍王展現他的威神，在忉利天（Trayastrimsa，欲界六天之一，位於須彌山頂）上，整個園林，都變成了一個象身！與眾玉女圍繞在一起，娛樂歡喜。 那時，悅樂龍王娛樂到了極點，與眾天人，都互相交錯，都一起快樂，龍的威神和天人的服飾沒有差別；以及眾人的身相、顏色、形象、神采都沒有差別；以及他們的裝飾品、衣服，所有的一切，屈身、伸展、坐下、站起，悅樂龍王的所有一切也都相同沒有差別。那些天人與悅樂龍王的所有一切，也相同沒有差別。如同悅樂龍王所擁有的一切，眾天人也全都如此；如同眾天人所擁有的一切，悅樂龍王也全都如此；如同忉利天人所使用的食器，悅樂龍王也全都如此。悅樂龍王也沒有顯現變化，卻有紫金色的形象，在七寶的寶藏中，是天人變化而來的，這些都是大家所擁有的。到達忉利天，是爲了給帝釋天王（Indra，忉利天之主）供養的緣故，歡喜地供養他。天樂自然而有，因為忉利天眾所擁有的一切都有，憑藉眾多的變化功德，而沒有差別。 像這樣，族姓子！菩薩大士以普賢菩薩（Samantabhadra，象徵一切菩薩的菩薩）的行愿來修立誓願，菩薩的禪定如同眾寶裝飾的殿堂，以菩薩七種身體的寶藏來立足，從身上放出各種火焰網光明，敲擊法鈴來顯示法幡，普遍地化現那羅延（Narayana，印度教神祇，毗濕奴的化身）的身形，達到最無上的誓願，邁出獅子般的步伐；用智慧來轉化一切，用法的光彩來裝飾，而安住于各種寶藏中；對於諸菩薩來說是最上的修行，具足圓滿各種修行，而達到誓願。爲了趨向菩提樹，修行誓願，而沒有斷絕，是爲了獲得普遍智慧的緣故；達到普賢菩薩的行愿，修習增長廣大，因為覺悟的緣故；對於菩薩的願行，而沒有退轉、也沒有懈怠。
【English Translation】 English version On the back of an elephant, playing in the garden, descending from the joyful dragon (Nanda, a dragon king), arriving at the hall adorned with various treasures, singing and dancing with the jade maidens, indulging in joy and pleasure, entertaining each other. At that time, the joyful dragon king manifested his majestic power, in the Trayastrimsa Heaven (one of the six heavens of the desire realm, located on the summit of Mount Sumeru), the entire garden transformed into the body of an elephant! Surrounded by the jade maidens, they enjoyed themselves with joy. At that time, the joyful dragon king reached the peak of enjoyment, mingling with the heavenly beings, all sharing in the joy, the dragon's majestic power and the heavenly beings' attire were indistinguishable; and the appearances, colors, forms, and radiance of all were indistinguishable; and their ornaments, clothing, all things, bending, stretching, sitting, standing, all that the joyful dragon king possessed was also the same and indistinguishable. Those heavenly beings and all that the joyful dragon king possessed were also the same and indistinguishable. Just as the joyful dragon king possessed everything, so did all the heavenly beings; just as all the heavenly beings possessed everything, so did the joyful dragon king; just as the tableware used by the Trayastrimsa heavenly beings, so did the joyful dragon king. The joyful dragon king did not manifest any transformation, yet there was an image of purple gold, in the treasure of seven jewels, transformed by the heavenly beings, all of which were possessed by everyone. Arriving at the Trayastrimsa Heaven, it was for the sake of making offerings to Indra (the lord of the Trayastrimsa Heaven), joyfully making offerings to him. Heavenly music arose naturally, because everything possessed by the Trayastrimsa Heaven was there, through the merits of numerous transformations, and there was no difference. Thus, son of a noble family! The Bodhisattva Mahasattva establishes vows by practicing the vows of Samantabhadra (a Bodhisattva symbolizing all Bodhisattvas), the Bodhisattva's samadhi is like a hall adorned with various treasures, standing on the treasures of the Bodhisattva's seven bodies, emitting various nets of flames of light from the body, striking the Dharma bell to display the Dharma banner, universally manifesting the form of Narayana (a Hindu deity, an avatar of Vishnu), reaching the supreme vow, taking lion-like steps; transforming everything with wisdom, adorning with the splendor of the Dharma, and dwelling in various treasures; for all Bodhisattvas, it is the supreme practice, fully accomplishing all practices, and reaching the vow. In order to approach the Bodhi tree, practicing vows, without interruption, it is for the sake of attaining universal wisdom; attaining the vows of Samantabhadra, practicing and increasing greatly, because of enlightenment; regarding the Bodhisattva's vows and practices, there is no turning back, nor is there any slackening.
、又無斷息、亦無退轉。增益無量之大悲，以大乘願行。於一切無身，以上普賢之乘，行不捨精進，為度當來一切眾生故，不斷普賢菩薩之德行；亦不見致道之時，道為無得不得之門。無得之得，轉法之門；無得之得，種種行性之門；無得之得，種種眾生，至諸土處所，感動之門。
「又彼以無得之得，普入于諸土，現其生，亦悉現普賢之行。以無得之得，于如來道樹，而致正覺；以無得之得，為諸菩薩眾圍繞而行；以無得之得，至諸種種處所。于諸十方佛土現種種身像，尋時致正覺、斯須致正覺、時間致正覺、以日致正覺、旬月致正覺，歲數無限，至於一劫。于其時，無得之得，於此諸數，而致正覺，覲詣諸如來足下。如是比諸土如來，而皆稽首，敬而禮之，供養承事，問諸佛事，于諸幻場，而有增益。以清凈修諸菩薩無量清凈行；以無得之得，修菩薩慧行；以菩薩種種感動、種種菩薩處所、菩薩種種慧方等。菩薩種種之微妙、菩薩種種神足無量之意、菩薩種種至諸處所、菩薩種種遊樂感動、菩薩種種法修其明顯、菩薩種種順導之化，彼普而示現菩薩之願行，亦不毀其本際。其普賢菩薩化一切眾生，諸情所有，以無得之得，修行清凈；以斷生死之輪；以聲聽聞語而清凈；以如來之耳，聞諸佛興佛法之音，受而
【現代漢語翻譯】 現代漢語譯本：並且沒有斷絕，也沒有退轉。增長無量的大悲心，以大乘的願望和行動。對於一切沒有身體的眾生，以普賢菩薩的乘法，修行不捨棄精進，爲了度化未來的一切眾生，不斷絕普賢菩薩的德行；也不執著于到達道的時間，因為道是無所得也無不得的門。無所得的得，是轉法輪的門；無所得的得，是種種修行性質的門；無所得的得，是使種種眾生到達各個國土處所，產生感動的門。 又以無所得的得，普遍進入各個國土，示現其出生，也全部示現普賢菩薩的修行。以無所得的得，在如來的菩提樹下，證得正覺；以無所得的得，被諸菩薩眾圍繞而行；以無所得的得，到達各個不同的處所。在十方佛土示現種種身像，瞬間證得正覺、片刻證得正覺、一段時間證得正覺、以日證得正覺、以旬月證得正覺，年歲無限，乃至一劫。在那時，以無所得的得，在這些時間裡，證得正覺，覲見諸如來的足下。像這樣，對於各個國土的如來，都稽首，恭敬地禮拜，供養承事，詢問諸佛的事情，在各種幻化的場所，都有所增長。以清凈心修行諸菩薩無量清凈的修行；以無所得的得，修行菩薩的智慧修行；以菩薩種種的感動、種種菩薩的處所、菩薩種種的智慧方法等。菩薩種種的微妙、菩薩種種的神足無量的意念、菩薩種種到達各個處所、菩薩種種的遊樂感動、菩薩種種的法修行其明顯、菩薩種種的順導教化，他普遍示現菩薩的願望和行動，也不毀壞其根本的界限。普賢菩薩教化一切眾生，所有情識，以無所得的得，修行清凈；以斷絕生死輪迴；以聲音聽聞語言而清凈；以如來的耳朵，聽聞諸佛興起佛法的聲音，接受並
【English Translation】 English version: Moreover, there is no cessation, nor is there regression. Increasing immeasurable great compassion, with the great vehicle's vows and practices. For all beings without bodies, with the vehicle of Samantabhadra (Universal Worthy), practicing without abandoning diligence, for the sake of liberating all future beings, not ceasing the virtuous practices of Samantabhadra Bodhisattva; also not clinging to the time of attaining the path, because the path is the gate of neither attaining nor not attaining. The attainment of non-attainment is the gate of turning the Dharma wheel; the attainment of non-attainment is the gate of various natures of practice; the attainment of non-attainment is the gate that causes various beings to reach various lands and places, and to be moved. Furthermore, with the attainment of non-attainment, universally entering all lands, manifesting their births, and also fully manifesting the practices of Samantabhadra. With the attainment of non-attainment, under the Bodhi tree of the Tathagata (Thus Come One), attaining perfect enlightenment; with the attainment of non-attainment, being surrounded by the assembly of Bodhisattvas and practicing; with the attainment of non-attainment, reaching various different places. In the Buddha lands of the ten directions, manifesting various forms, instantly attaining perfect enlightenment, in a moment attaining perfect enlightenment, in a period of time attaining perfect enlightenment, in a day attaining perfect enlightenment, in a ten-day period attaining perfect enlightenment, for countless years, even up to a kalpa (eon). At that time, with the attainment of non-attainment, within these periods, attaining perfect enlightenment, visiting the feet of all Tathagatas. Like this, for the Tathagatas of all lands, all bow their heads, respectfully pay homage, make offerings and serve, inquire about the affairs of the Buddhas, and in various illusory places, there is increase. With a pure mind, practicing the immeasurable pure practices of all Bodhisattvas; with the attainment of non-attainment, practicing the wisdom practices of Bodhisattvas; with various moving acts of Bodhisattvas, various places of Bodhisattvas, various wisdom methods of Bodhisattvas, etc. The various subtleties of Bodhisattvas, the immeasurable intentions of the various supernatural powers of Bodhisattvas, the various places reached by Bodhisattvas, the various joyful moving acts of Bodhisattvas, the various Dharma practices of Bodhisattvas that are clearly manifested, the various guiding teachings of Bodhisattvas, he universally manifests the vows and practices of Bodhisattvas, and also does not destroy their fundamental boundaries. Samantabhadra Bodhisattva teaches all beings, all sentient beings, with the attainment of non-attainment, practicing purity; with the cutting off of the cycle of birth and death; with the hearing of sounds and words, becoming pure; with the ears of the Tathagata, hearing the sounds of the Buddhas arising and the Dharma of the Buddhas, receiving and
行之，而皆過於三世而無二。諸佛之種，皆而念之，普智之音聲佛法，而以分別，于諸處而無處。彼以法身，而以念之，一切菩薩諸行，以音聲受之。具滿其行，普賢之音聲，以等覺普智慧處。
「是族姓子！當觀普賢之行，以無懈斷菩薩之行，而無斷；以智之慧，而見諸佛；普賢菩薩之行，而無休息，而致普智之境界。如彼悅樂龍王，莫能動者，升于忉利，于彼興起，行至負乘，而甚娛樂。食天之快樂，不失眾諸極快之養，與諸婇女，而娛樂，悉現眾變，與忉利諸天，悉等一類。
「如是族姓子！菩薩以普賢之行，無毀大乘之場，不捨誓願，受諸佛境界。以普智而自樂，明瞭諸佛之行；曉解于無數無數無得，而悉清凈于諸土、而無住于佛法、而無我，亦無想念。等諸佛法，不起興二，明諸佛土。菩薩如是！現與諸佛等。其去來現在菩薩之行，音聲無斷，其悅樂龍，為若此處龍境界，復現天上，受彼極樂。如是族姓子！是像大德之法，立志以普賢大士行，菩薩無上誓願，當奉勤修，凈其內性。是謂族姓子！第十大定場廣博明顯無量菩薩之行，得其凈性，廣其大乘。此族姓子！普賢菩薩十定之場也。」
佛說是普賢菩薩十德大道之定十無上要慧，普於十方諸佛國土，皆悉曠明，自然感動諸土。都悉率
【現代漢語翻譯】 現代漢語譯本：他們的行為，都超越了過去、現在、未來三世，沒有差別。諸佛的種子，都以此唸誦，普遍智慧的音聲佛法，以此來分辨，在一切處而又無處不在。他們以法身，以此唸誦，一切菩薩的修行，都以音聲來接受。圓滿他們的修行，普賢的音聲，以等同覺悟的普遍智慧之處。 『這位族姓子！應當觀察普賢的修行，以不懈怠地持續菩薩的修行，而不中斷；以智慧的慧眼，來見到諸佛；普賢菩薩的修行，沒有休息，而達到普遍智慧的境界。就像那快樂的龍王，沒有人能動搖他，升到忉利天（三十三天），在那裡興起，行至負乘，非常快樂。享受天上的快樂，不失去各種極快的滋養，與眾多的婇女，一起娛樂，全部顯現各種變化，與忉利天的諸天，完全一樣。』 『像這樣，族姓子！菩薩以普賢的修行，不毀壞大乘的道場，不捨棄誓願，接受諸佛的境界。以普遍智慧而自樂，明瞭諸佛的修行；瞭解無數無數的無所得，而全部清凈于各個國土，而不執著于佛法，沒有我，也沒有想念。等同諸佛的法，不生起二元對立，明瞭諸佛的國土。菩薩就是這樣！顯現與諸佛相等。他們過去、現在、未來的菩薩修行，音聲不斷，他們快樂的龍，就像此處的龍的境界，又顯現在天上，享受那極樂。像這樣，族姓子！這是像大德的法，立志以普賢大士的修行，菩薩無上的誓願，應當奉行勤修，凈化他們的內在。這就是族姓子！第十大定場廣博明顯無量菩薩的修行，得到他們的清凈本性，擴充套件他們的大乘。這位族姓子！這就是普賢菩薩十定之場。』 佛陀宣說了普賢菩薩十大功德大道之定，十種無上要慧，普遍於十方諸佛國土，都非常光明，自然感動各個國土。都全部率領
【English Translation】 English version: Their actions all surpass the three periods of time—past, present, and future—without any difference. The seeds of all Buddhas are all recited in this way, the Dharma of the universal wisdom sound, is used to distinguish, being in all places and yet nowhere. They use the Dharma body, and recite in this way, all the practices of Bodhisattvas are received through sound. They fulfill their practices, the sound of Samantabhadra, with the place of equal enlightenment and universal wisdom. 'This son of a noble family! One should observe the practice of Samantabhadra, with unremittingly continuing the practice of Bodhisattvas, without interruption; with the wisdom of insight, to see all Buddhas; the practice of Bodhisattva Samantabhadra, without rest, and reaching the realm of universal wisdom. Like that joyful Dragon King, who cannot be moved by anyone, ascends to Trayastrimsa (the Heaven of Thirty-Three), where he arises, goes to the place of enjoyment, and is very happy. Enjoying the happiness of the heavens, not losing all kinds of extremely fast nourishment, with many consorts, enjoying themselves, all manifesting various changes, being completely the same as the gods of Trayastrimsa.' 'Like this, son of a noble family! Bodhisattvas, with the practice of Samantabhadra, do not destroy the Bodhimanda of the Mahayana, do not abandon their vows, and receive the realms of all Buddhas. They are happy with universal wisdom, understanding the practices of all Buddhas; understanding countless numbers of non-attainment, and completely purifying all lands, without attachment to the Dharma, without self, and without thought. Equal to the Dharma of all Buddhas, not arising duality, understanding the lands of all Buddhas. Bodhisattvas are like this! Manifesting equality with all Buddhas. Their past, present, and future Bodhisattva practices, the sound is continuous, their joyful dragons, like the realm of dragons here, also manifest in the heavens, enjoying that supreme bliss. Like this, son of a noble family! This is like the Dharma of great virtue, aspiring to the practice of the great Bodhisattva Samantabhadra, the supreme vow of Bodhisattvas, one should diligently practice, purifying their inner nature. This is what is called, son of a noble family! The tenth great meditation place, the vast, manifest, immeasurable practice of Bodhisattvas, obtaining their pure nature, expanding their Mahayana. This son of a noble family! This is the place of the ten meditations of Bodhisattva Samantabhadra.' The Buddha expounded the ten great virtues and great path of meditation of Bodhisattva Samantabhadra, the ten supreme essential wisdoms, universally in the Buddha lands of the ten directions, all being extremely bright, naturally moving all lands. All leading
自莊嚴諸土菩薩及諸天人；悉作天上，無量倡樂；咸悉歌嘆普賢菩薩無量之德，明照諸土，眾冥莫不開避，十方諸地獄諸苦痛，登爾之時，莫不懈息；十方諸土如塵之數諸眾生之類，咸悉各各所在，皆發無上正真道意，那術百千之眾，皆得無所從生法樂之忍。
佛說是已！普賢大士、等目菩薩、一切菩薩，及一切眾會，天、龍、鬼神、阿須倫、人與非人，聞佛所說，莫不歡喜，為佛作禮而退。
等目菩薩經卷下
【現代漢語翻譯】 現代漢語譯本 從莊嚴的諸佛國土來的菩薩以及諸天人，都在天上演奏著無量的音樂，一同歌頌讚嘆普賢菩薩（Samantabhadra）無量的功德，他的光明照耀著各個佛土，所有的黑暗都無不消散。當他出現時，十方地獄中的各種痛苦都得以止息。十方國土中如塵沙般眾多的眾生，都各自在自己的所在之處，發起無上正等正覺的道心。無數的眾生都獲得了無生法忍（anutpattika-dharma-ksanti），體驗到無所從來、無所去處的法樂。 佛陀說完這些話后，普賢大士（Samantabhadra）、等目菩薩（Samantamukha）、一切菩薩，以及所有的與會大眾，包括天、龍、鬼神、阿修羅（Asura）、人和非人，聽聞佛陀所說，無不歡喜，向佛陀頂禮後退下。
【English Translation】 English version Bodhisattvas from the adorned Buddha lands, along with gods and humans, all created immeasurable heavenly music. They all sang praises of the immeasurable virtues of Samantabhadra Bodhisattva, whose light illuminated all lands, causing all darkness to disperse. When he appeared, all the sufferings in the hells of the ten directions ceased. The countless beings in the ten directions, as numerous as dust particles, each in their respective places, all generated the aspiration for unsurpassed, true, and complete enlightenment. Innumerable beings attained the forbearance of the Dharma of non-origination (anutpattika-dharma-ksanti), experiencing the joy of the Dharma that comes from nowhere and goes nowhere. After the Buddha finished speaking, the great Bodhisattva Samantabhadra, Bodhisattva Samantamukha, all the Bodhisattvas, and all the assembled beings, including gods, dragons, ghosts, Asuras, humans, and non-humans, upon hearing what the Buddha had said, were all filled with joy. They bowed to the Buddha and then withdrew.