T10n0293_大方廣佛華嚴經
大正藏第 10 冊 No. 0293 大方廣佛華嚴經
No. 293 [Fasc. 1-39 = Nos. 278(34), 279(39); Fasc. 40 = Nos. 278(31), 279(36), 296, 297]
◎大方廣佛華嚴經卷第一
罽賓國三藏般若奉 詔譯
入不思議解脫境界普賢行愿品
如是我聞：
一時，佛在室羅筏城逝多林給孤獨園大莊嚴重閣，與菩薩摩訶薩五千人俱，普賢菩薩摩訶薩、文殊師利菩薩摩訶薩而為上首；其名曰：智慧勝智菩薩、普賢勝智菩薩、無著勝智菩薩、華勝智菩薩、日勝智菩薩、月勝智菩薩、無垢勝智菩薩、金剛勝智菩薩、無塵勞勝智菩薩、毗盧遮那勝智菩薩、星宿幢菩薩、須彌幢菩薩、寶勝幢菩薩、無礙幢菩薩、華幢菩薩、無垢幢菩薩、日幢菩薩、妙幢菩薩、離塵幢菩薩、毗盧遮那幢菩薩、地威德光菩薩、寶威德光菩薩、大威光菩薩、金剛智光菩薩、無垢光菩薩、法日光菩薩、福山光菩薩、智焰光菩薩、普賢吉祥光菩薩、普賢焰光菩薩、地藏菩薩、虛空藏菩薩、蓮華藏菩薩、寶藏菩薩、日藏菩薩、凈德藏菩薩、法海藏菩薩、毗盧遮那藏菩薩、𪗇藏菩薩、蓮華吉祥藏菩薩、妙眼菩薩、清
【現代漢語翻譯】 現代漢語譯本 《大方廣佛華嚴經》第一卷 罽賓國（古代中亞地區的一個國家）三藏般若（譯者名）奉詔翻譯 入不思議解脫境界普賢行愿品 如是我聞： 一時，佛在室羅筏城（古印度城市名）逝多林（園林名）給孤獨園（園林名）大莊嚴重閣，與菩薩摩訶薩（大菩薩）五千人在一起，普賢菩薩摩訶薩、文殊師利菩薩摩訶薩為首；他們的名字是：智慧勝智菩薩、普賢勝智菩薩、無著勝智菩薩、華勝智菩薩、日勝智菩薩、月勝智菩薩、無垢勝智菩薩、金剛勝智菩薩、無塵勞勝智菩薩、毗盧遮那勝智菩薩、星宿幢菩薩、須彌幢菩薩、寶勝幢菩薩、無礙幢菩薩、華幢菩薩、無垢幢菩薩、日幢菩薩、妙幢菩薩、離塵幢菩薩、毗盧遮那幢菩薩、地威德光菩薩、寶威德光菩薩、大威光菩薩、金剛智光菩薩、無垢光菩薩、法日光菩薩、福山光菩薩、智焰光菩薩、普賢吉祥光菩薩、普賢焰光菩薩、地藏菩薩、虛空藏菩薩、蓮華藏菩薩、寶藏菩薩、日藏菩薩、凈德藏菩薩、法海藏菩薩、毗盧遮那藏菩薩、𪗇藏菩薩、蓮華吉祥藏菩薩、妙眼菩薩、清
【English Translation】 English version The Avatamsaka Sutra, Volume 1 Translated by Tripitaka Prajna of Kasmira (ancient country in Central Asia) under Imperial Decree Chapter on the Practices and Vows of Samantabhadra Entering the Inconceivable Realm of Liberation Thus have I heard: At one time, the Buddha was in the great, solemn pavilion of Jetavana Monastery in Sravasti (ancient Indian city), in the Garden of Anathapindika, together with five thousand Bodhisattva Mahasattvas (great Bodhisattvas), with Samantabhadra Bodhisattva Mahasattva and Manjusri Bodhisattva Mahasattva as their leaders; their names were: Wisdom-Victorious-Wisdom Bodhisattva, Samantabhadra-Victorious-Wisdom Bodhisattva, Unattached-Victorious-Wisdom Bodhisattva, Flower-Victorious-Wisdom Bodhisattva, Sun-Victorious-Wisdom Bodhisattva, Moon-Victorious-Wisdom Bodhisattva, Immaculate-Victorious-Wisdom Bodhisattva, Vajra-Victorious-Wisdom Bodhisattva, Undefiled-Victorious-Wisdom Bodhisattva, Vairocana-Victorious-Wisdom Bodhisattva, Constellation Banner Bodhisattva, Sumeru Banner Bodhisattva, Jewel-Victorious Banner Bodhisattva, Unobstructed Banner Bodhisattva, Flower Banner Bodhisattva, Immaculate Banner Bodhisattva, Sun Banner Bodhisattva, Wonderful Banner Bodhisattva, Dust-Free Banner Bodhisattva, Vairocana Banner Bodhisattva, Earth-Majesty-Light Bodhisattva, Jewel-Majesty-Light Bodhisattva, Great-Majesty-Light Bodhisattva, Vajra-Wisdom-Light Bodhisattva, Immaculate-Light Bodhisattva, Dharma-Sun-Light Bodhisattva, Fortune-Mountain-Light Bodhisattva, Wisdom-Flame-Light Bodhisattva, Samantabhadra-Auspicious-Light Bodhisattva, Samantabhadra-Flame-Light Bodhisattva, Ksitigarbha Bodhisattva, Akasagarbha Bodhisattva, Padmagarbha Bodhisattva, Ratnagarbha Bodhisattva, Suryagarbha Bodhisattva, Pure-Virtue-Garbha Bodhisattva, Dharma-Ocean-Garbha Bodhisattva, Vairocana-Garbha Bodhisattva, Garbha Bodhisattva, Lotus-Auspicious-Garbha Bodhisattva, Wonderful-Eye Bodhisattva, Pure
凈眼菩薩、無垢眼菩薩、無著眼菩薩、普見眼菩薩、妙觀眼菩薩、青蓮華眼菩薩、金剛眼菩薩、寶眼菩薩、虛空眼菩薩、普眼菩薩、天冠菩薩、遍照法界摩尼智冠菩薩、道場冠菩薩、光明遍照十方冠菩薩、諸佛所贊冠菩薩、超諸世間冠菩薩、光明普照冠菩薩、無能勝冠菩薩、持諸如來師子座冠菩薩、大光普照法界虛空冠菩薩、梵王髻菩薩、釋主髻菩薩、一切諸佛變化差別光明髻菩薩、真實菩提場髻菩薩、一切愿海聲摩尼王髻菩薩、出生大舍諸佛圓光摩尼王髻菩薩、現等虛空界一切寶蓋摩尼王髻菩薩、現一切佛神通光幢網垂覆摩尼王髻菩薩、出一切佛大法輪聲髻菩薩、大福圓滿名字音聲髻菩薩、大焰光菩薩、無垢焰光菩薩、離垢威德焰光菩薩、寶焰光菩薩、星宿焰光菩薩、法焰光菩薩、寂焰光菩薩、日焰光菩薩、神通焰光菩薩、天焰光菩薩、福聚菩薩、智聚菩薩、法聚菩薩、神通聚菩薩、光焰聚菩薩、華聚菩薩、菩提聚菩薩、梵聚菩薩、一切眾生光聚菩薩、摩尼寶聚菩薩、梵聲菩薩、大海聲菩薩、大地吼聲菩薩、世主聲菩薩、山王自在聲菩薩、遍滿一切法界聲菩薩、一切法海潮聲菩薩、摧破一切魔力聲菩薩、大悲云雷教聲菩薩、速疾救護一切世間苦惱聲菩薩、法出生菩薩、勝出生菩薩、智出生菩薩、福德須彌出生菩薩、
【現代漢語翻譯】 現代漢語譯本：凈眼菩薩（擁有清凈之眼的菩薩）、無垢眼菩薩（沒有污垢之眼的菩薩）、無著眼菩薩（不執著之眼的菩薩）、普見眼菩薩（能普遍看見的菩薩）、妙觀眼菩薩（能巧妙觀察的菩薩）、青蓮華眼菩薩（像青蓮花一樣清凈之眼的菩薩）、金剛眼菩薩（像金剛一樣堅固之眼的菩薩）、寶眼菩薩（像珍寶一樣珍貴之眼的菩薩）、虛空眼菩薩（像虛空一樣廣大之眼的菩薩）、普眼菩薩（普遍之眼的菩薩）、天冠菩薩（頭戴天冠的菩薩）、遍照法界摩尼智冠菩薩（以摩尼寶珠的智慧之冠遍照法界的菩薩）、道場冠菩薩（在道場中頭戴寶冠的菩薩）、光明遍照十方冠菩薩（光明遍照十方的菩薩）、諸佛所贊冠菩薩（被諸佛讚歎的菩薩）、超諸世間冠菩薩（超越世間的菩薩）、光明普照冠菩薩（光明普遍照耀的菩薩）、無能勝冠菩薩（沒有能戰勝的菩薩）、持諸如來師子座冠菩薩（持有諸如來獅子座的菩薩）、大光普照法界虛空冠菩薩（大光明普遍照耀法界虛空的菩薩）、梵王髻菩薩（像梵天王一樣頭頂髮髻的菩薩）、釋主髻菩薩（像釋提桓因一樣頭頂髮髻的菩薩）、一切諸佛變化差別光明髻菩薩（一切諸佛變化差別光明的菩薩）、真實菩提場髻菩薩（在真實菩提道場頭頂髮髻的菩薩）、一切愿海聲摩尼王髻菩薩（一切愿海聲音如摩尼寶王的菩薩）、出生大舍諸佛圓光摩尼王髻菩薩（出生大舍諸佛圓光如摩尼寶王的菩薩）、現等虛空界一切寶蓋摩尼王髻菩薩（顯現等同虛空界一切寶蓋如摩尼寶王的菩薩）、現一切佛神通光幢網垂覆摩尼王髻菩薩（顯現一切佛神通光幢網垂覆如摩尼寶王的菩薩）、出一切佛大法輪聲髻菩薩（發出一切佛大法輪聲音的菩薩）、大福圓滿名字音聲髻菩薩（大福圓滿名字音聲的菩薩）、大焰光菩薩（大火焰光明的菩薩）、無垢焰光菩薩（沒有污垢火焰光明的菩薩）、離垢威德焰光菩薩（遠離污垢威德火焰光明的菩薩）、寶焰光菩薩（珍寶火焰光明的菩薩）、星宿焰光菩薩（星宿火焰光明的菩薩）、法焰光菩薩（佛法火焰光明的菩薩）、寂焰光菩薩（寂靜火焰光明的菩薩）、日焰光菩薩（太陽火焰光明的菩薩）、神通焰光菩薩（神通火焰光明的菩薩）、天焰光菩薩（天界火焰光明的菩薩）、福聚菩薩（福德聚集的菩薩）、智聚菩薩（智慧聚集的菩薩）、法聚菩薩（佛法聚集的菩薩）、神通聚菩薩（神通聚集的菩薩）、光焰聚菩薩（光焰聚集的菩薩）、華聚菩薩（蓮花聚集的菩薩）、菩提聚菩薩（菩提聚集的菩薩）、梵聚菩薩（梵天聚集的菩薩）、一切眾生光聚菩薩（一切眾生光明聚集的菩薩）、摩尼寶聚菩薩（摩尼寶珠聚集的菩薩）、梵聲菩薩（梵天之聲的菩薩）、大海聲菩薩（大海之聲的菩薩）、大地吼聲菩薩（大地吼叫之聲的菩薩）、世主聲菩薩（世間主宰之聲的菩薩）、山王自在聲菩薩（山王自在之聲的菩薩）、遍滿一切法界聲菩薩（聲音遍滿一切法界的菩薩）、一切法海潮聲菩薩（一切法海潮汐之聲的菩薩）、摧破一切魔力聲菩薩（摧破一切魔力之聲的菩薩）、大悲云雷教聲菩薩（大悲如雲雷教誨之聲的菩薩）、速疾救護一切世間苦惱聲菩薩（迅速救護一切世間苦惱之聲的菩薩）、法出生菩薩（從佛法中出生的菩薩）、勝出生菩薩（從殊勝中出生的菩薩）、智出生菩薩（從智慧中出生的菩薩）、福德須彌出生菩薩（從福德如須彌山中出生的菩薩）
【English Translation】 English version: Pure Eye Bodhisattva (Bodhisattva with pure eyes), Immaculate Eye Bodhisattva (Bodhisattva with eyes free from defilement), Unattached Eye Bodhisattva (Bodhisattva with eyes free from attachment), Universal Vision Eye Bodhisattva (Bodhisattva who can see universally), Wonderful Observation Eye Bodhisattva (Bodhisattva who can observe wonderfully), Blue Lotus Eye Bodhisattva (Bodhisattva with eyes as pure as blue lotus), Vajra Eye Bodhisattva (Bodhisattva with eyes as firm as vajra), Jewel Eye Bodhisattva (Bodhisattva with eyes as precious as jewels), Space Eye Bodhisattva (Bodhisattva with eyes as vast as space), Universal Eye Bodhisattva (Bodhisattva with universal eyes), Heavenly Crown Bodhisattva (Bodhisattva wearing a heavenly crown), Mani Wisdom Crown Bodhisattva Illuminating All Realms (Bodhisattva whose mani jewel wisdom crown illuminates all realms), Bodhimanda Crown Bodhisattva (Bodhisattva wearing a crown in the bodhimanda), Light Illuminating Ten Directions Crown Bodhisattva (Bodhisattva whose light illuminates the ten directions), Crown Bodhisattva Praised by All Buddhas (Bodhisattva whose crown is praised by all Buddhas), Crown Bodhisattva Transcending All Worlds (Bodhisattva whose crown transcends all worlds), Light Universally Illuminating Crown Bodhisattva (Bodhisattva whose light universally illuminates), Invincible Crown Bodhisattva (Bodhisattva with an invincible crown), Crown Bodhisattva Holding the Lion Throne of All Tathagatas (Bodhisattva holding the lion throne of all Tathagatas), Great Light Universally Illuminating Dharma Realm Space Crown Bodhisattva (Bodhisattva whose great light universally illuminates the dharma realm space), Brahma Topknot Bodhisattva (Bodhisattva with a topknot like Brahma), Shakra Topknot Bodhisattva (Bodhisattva with a topknot like Shakra), Topknot Bodhisattva of All Buddhas' Transformation and Differentiated Light (Bodhisattva with the light of all Buddhas' transformation and differentiation), True Bodhi Ground Topknot Bodhisattva (Bodhisattva with a topknot at the true bodhi ground), Topknot Bodhisattva of All Vow Ocean Sound Mani King (Bodhisattva whose sound is like the mani king of all vow oceans), Topknot Bodhisattva of Great Giving, All Buddhas' Round Light Mani King (Bodhisattva whose great giving and all Buddhas' round light is like the mani king), Topknot Bodhisattva of All Jewel Canopies Mani King Appearing in Space Realm (Bodhisattva whose all jewel canopies appear in the space realm like the mani king), Topknot Bodhisattva of All Buddhas' Miraculous Light Banners and Nets Mani King (Bodhisattva whose all Buddhas' miraculous light banners and nets are like the mani king), Topknot Bodhisattva of All Buddhas' Great Dharma Wheel Sound (Bodhisattva whose topknot emits the sound of all Buddhas' great dharma wheel), Topknot Bodhisattva of Great Fortune, Perfect Name and Sound (Bodhisattva whose name and sound are of great fortune and perfection), Great Flame Light Bodhisattva (Bodhisattva of great flame light), Immaculate Flame Light Bodhisattva (Bodhisattva of immaculate flame light), Flame Light Bodhisattva of Pure Virtue (Bodhisattva of flame light with pure virtue), Jewel Flame Light Bodhisattva (Bodhisattva of jewel flame light), Constellation Flame Light Bodhisattva (Bodhisattva of constellation flame light), Dharma Flame Light Bodhisattva (Bodhisattva of dharma flame light), Tranquil Flame Light Bodhisattva (Bodhisattva of tranquil flame light), Sun Flame Light Bodhisattva (Bodhisattva of sun flame light), Miraculous Power Flame Light Bodhisattva (Bodhisattva of miraculous power flame light), Heavenly Flame Light Bodhisattva (Bodhisattva of heavenly flame light), Accumulation of Fortune Bodhisattva (Bodhisattva of accumulated fortune), Accumulation of Wisdom Bodhisattva (Bodhisattva of accumulated wisdom), Accumulation of Dharma Bodhisattva (Bodhisattva of accumulated dharma), Accumulation of Miraculous Power Bodhisattva (Bodhisattva of accumulated miraculous power), Accumulation of Light and Flame Bodhisattva (Bodhisattva of accumulated light and flame), Accumulation of Flowers Bodhisattva (Bodhisattva of accumulated flowers), Accumulation of Bodhi Bodhisattva (Bodhisattva of accumulated bodhi), Accumulation of Brahma Bodhisattva (Bodhisattva of accumulated Brahma), Accumulation of Light of All Beings Bodhisattva (Bodhisattva of accumulated light of all beings), Accumulation of Mani Jewels Bodhisattva (Bodhisattva of accumulated mani jewels), Brahma Sound Bodhisattva (Bodhisattva of Brahma's sound), Great Ocean Sound Bodhisattva (Bodhisattva of the great ocean's sound), Earth Roar Sound Bodhisattva (Bodhisattva of the earth's roar sound), World Lord Sound Bodhisattva (Bodhisattva of the world lord's sound), Mountain King Free Sound Bodhisattva (Bodhisattva of the mountain king's free sound), Sound Bodhisattva Pervading All Dharma Realms (Bodhisattva whose sound pervades all dharma realms), Sound Bodhisattva of All Dharma Ocean Tides (Bodhisattva of the sound of all dharma ocean tides), Sound Bodhisattva Destroying All Demonic Powers (Bodhisattva whose sound destroys all demonic powers), Sound Bodhisattva of Great Compassion Cloud Thunder Teaching (Bodhisattva whose sound is like the great compassion cloud thunder teaching), Sound Bodhisattva Quickly Saving All Worldly Sufferings (Bodhisattva whose sound quickly saves all worldly sufferings), Dharma Born Bodhisattva (Bodhisattva born from the dharma), Superior Born Bodhisattva (Bodhisattva born from the superior), Wisdom Born Bodhisattva (Bodhisattva born from wisdom), Fortune Sumeru Born Bodhisattva (Bodhisattva born from fortune like Mount Sumeru)
最勝功德寶王出生菩薩、名稱出生菩薩、普賢光出生菩薩、大悲出生菩薩、智聚出生菩薩、如來種姓出生菩薩、光吉祥菩薩、最勝吉祥菩薩、正勇出生吉祥菩薩、毗盧遮那吉祥菩薩、蓮華吉祥菩薩、月吉祥菩薩、虛空吉祥菩薩、寶吉祥菩薩、積吉祥菩薩、智慧吉祥菩薩、山自在王菩薩、法自在王菩薩、世自在王菩薩、梵自在王菩薩、數自在王菩薩、龍自在王菩薩、寂靜自在王菩薩、不動自在王菩薩、威力自在王菩薩、最勝自在王菩薩、最寂音菩薩、無等音菩薩、地震音菩薩、大海潮音菩薩、大云雷音菩薩、法光音菩薩、虛空音菩薩、一切眾生廣大善根音菩薩、演昔大愿音菩薩、降魔王眾音菩薩、寶覺菩薩、須彌覺菩薩、虛空覺菩薩、無垢覺菩薩、無著覺菩薩、廣大覺菩薩、開敷覺菩薩、普照三世覺菩薩、廣嚴覺菩薩、普觀覺菩薩、法界光明覺菩薩，如是等上首菩薩摩訶薩，一切皆從普賢菩薩行愿所生，所行無礙。普遍一切諸佛剎故，現身無量親近一切諸如來故，離諸蓋障如凈月輪普現一切佛神變故，得現覺智悉見諸佛所現自在神通境故，得無量明照一切佛大法教海智慧光故，具無礙解以清凈辯于無量劫說佛功德無窮盡故，住最勝智猶若虛空所行清凈無染著故，無所依止隨諸眾生心之所樂現色身故，離諸翳障了知眾生我
【現代漢語翻譯】 現代漢語譯本：最勝功德寶王出生菩薩（具有最殊勝功德和寶王般地位的菩薩）、名稱出生菩薩（因其名號而顯現的菩薩）、普賢光出生菩薩（從普賢菩薩的光明中誕生的菩薩）、大悲出生菩薩（具有廣大悲心的菩薩）、智聚出生菩薩（智慧聚集的菩薩）、如來種姓出生菩薩（具有如來血統的菩薩）、光吉祥菩薩（光明吉祥的菩薩）、最勝吉祥菩薩（最殊勝吉祥的菩薩）、正勇出生吉祥菩薩（以正勇猛精進誕生的吉祥菩薩）、毗盧遮那吉祥菩薩（毗盧遮那佛的吉祥菩薩）、蓮華吉祥菩薩（蓮花般吉祥的菩薩）、月吉祥菩薩（月亮般吉祥的菩薩）、虛空吉祥菩薩（虛空般吉祥的菩薩）、寶吉祥菩薩（珍寶般吉祥的菩薩）、積吉祥菩薩（積累吉祥的菩薩）、智慧吉祥菩薩（智慧吉祥的菩薩）、山自在王菩薩（如山般自在的菩薩）、法自在王菩薩（於法自在的菩薩）、世自在王菩薩（於世間自在的菩薩）、梵自在王菩薩（如梵天般自在的菩薩）、數自在王菩薩（于數量自在的菩薩）、龍自在王菩薩（如龍般自在的菩薩）、寂靜自在王菩薩（于寂靜自在的菩薩）、不動自在王菩薩（如不動明王般自在的菩薩）、威力自在王菩薩（具有威力的自在菩薩）、最勝自在王菩薩（最殊勝自在的菩薩）、最寂音菩薩（最寂靜之音的菩薩）、無等音菩薩（無與倫比之音的菩薩）、地震音菩薩（如地震般震撼之音的菩薩）、大海潮音菩薩（如大海潮汐之音的菩薩）、大云雷音菩薩（如大云雷鳴之音的菩薩）、法光音菩薩（法之光明的音聲菩薩）、虛空音菩薩（如虛空般無礙之音的菩薩）、一切眾生廣大善根音菩薩（能使一切眾生增長廣大善根的音聲菩薩）、演昔大愿音菩薩（宣說過去大愿的音聲菩薩）、降魔王眾音菩薩（能降伏魔王及其眷屬的音聲菩薩）、寶覺菩薩（珍寶般覺悟的菩薩）、須彌覺菩薩（如須彌山般覺悟的菩薩）、虛空覺菩薩（如虛空般覺悟的菩薩）、無垢覺菩薩（無垢清凈的覺悟菩薩）、無著覺菩薩（無所執著的覺悟菩薩）、廣大覺菩薩（廣大覺悟的菩薩）、開敷覺菩薩（如花開敷般的覺悟菩薩）、普照三世覺菩薩（普照過去、現在、未來三世的覺悟菩薩）、廣嚴覺菩薩（廣大莊嚴的覺悟菩薩）、普觀覺菩薩（普遍觀察的覺悟菩薩）、法界光明覺菩薩（法界光明的覺悟菩薩），這些上首菩薩摩訶薩，都從普賢菩薩的行愿中產生，他們的行為沒有障礙。他們普遍存在於一切諸佛的剎土，顯現無量的身形，親近一切諸如來，遠離一切蓋障，如同清凈的月輪普遍顯現一切佛的神變，獲得現覺的智慧，能夠完全見到諸佛所顯現的自在神通境界，獲得無量的光明，照耀一切佛的大法教海的智慧之光，具有無礙的辯才，以清凈的辯論在無量劫中宣說佛的功德，無窮無盡，安住于最殊勝的智慧，如同虛空一般，他們的行為清凈無染著，沒有固定的依止，隨著眾生心中所喜愛的而顯現色身，遠離一切障礙，了知眾生的我執。
【English Translation】 English version: The Bodhisattva 'Born of the Most Excellent Merit and Jewel King' (Bodhisattva who possesses the most excellent merits and the status of a jewel king), the Bodhisattva 'Born of Name' (Bodhisattva who manifests through their name), the Bodhisattva 'Born of Samantabhadra's Light' (Bodhisattva born from the light of Samantabhadra), the Bodhisattva 'Born of Great Compassion' (Bodhisattva with great compassion), the Bodhisattva 'Born of Wisdom Gathering' (Bodhisattva where wisdom gathers), the Bodhisattva 'Born of Tathagata Lineage' (Bodhisattva with the lineage of the Tathagata), the Bodhisattva 'Auspicious Light' (Bodhisattva of auspicious light), the Bodhisattva 'Most Excellent Auspicious' (Bodhisattva of the most excellent auspiciousness), the Bodhisattva 'Auspicious Born of Righteous Courage' (Auspicious Bodhisattva born of righteous courage), the Bodhisattva 'Auspicious Vairocana' (Auspicious Bodhisattva of Vairocana), the Bodhisattva 'Auspicious Lotus' (Auspicious Bodhisattva like a lotus), the Bodhisattva 'Auspicious Moon' (Auspicious Bodhisattva like the moon), the Bodhisattva 'Auspicious Space' (Auspicious Bodhisattva like space), the Bodhisattva 'Auspicious Jewel' (Auspicious Bodhisattva like a jewel), the Bodhisattva 'Auspicious Accumulation' (Auspicious Bodhisattva of accumulation), the Bodhisattva 'Auspicious Wisdom' (Auspicious Bodhisattva of wisdom), the Bodhisattva 'Mountain Sovereign King' (Bodhisattva who is sovereign like a mountain), the Bodhisattva 'Dharma Sovereign King' (Bodhisattva who is sovereign in Dharma), the Bodhisattva 'World Sovereign King' (Bodhisattva who is sovereign in the world), the Bodhisattva 'Brahma Sovereign King' (Bodhisattva who is sovereign like Brahma), the Bodhisattva 'Number Sovereign King' (Bodhisattva who is sovereign in numbers), the Bodhisattva 'Dragon Sovereign King' (Bodhisattva who is sovereign like a dragon), the Bodhisattva 'Tranquil Sovereign King' (Bodhisattva who is sovereign in tranquility), the Bodhisattva 'Immovable Sovereign King' (Bodhisattva who is sovereign like an immovable king), the Bodhisattva 'Powerful Sovereign King' (Bodhisattva who is a powerful sovereign), the Bodhisattva 'Most Excellent Sovereign King' (Bodhisattva who is the most excellent sovereign), the Bodhisattva 'Most Tranquil Sound' (Bodhisattva of the most tranquil sound), the Bodhisattva 'Unequaled Sound' (Bodhisattva of unequaled sound), the Bodhisattva 'Earthquake Sound' (Bodhisattva of sound like an earthquake), the Bodhisattva 'Great Ocean Tide Sound' (Bodhisattva of sound like the great ocean tide), the Bodhisattva 'Great Cloud Thunder Sound' (Bodhisattva of sound like great cloud thunder), the Bodhisattva 'Dharma Light Sound' (Bodhisattva of the sound of Dharma light), the Bodhisattva 'Space Sound' (Bodhisattva of sound like space), the Bodhisattva 'Sound of Great Roots of Goodness for All Beings' (Bodhisattva of sound that increases great roots of goodness for all beings), the Bodhisattva 'Sound of Expounding Past Great Vows' (Bodhisattva of sound that expounds past great vows), the Bodhisattva 'Sound of Subduing Mara's Hosts' (Bodhisattva of sound that subdues Mara and his hosts), the Bodhisattva 'Jewel Awakening' (Bodhisattva of awakening like a jewel), the Bodhisattva 'Mount Sumeru Awakening' (Bodhisattva of awakening like Mount Sumeru), the Bodhisattva 'Space Awakening' (Bodhisattva of awakening like space), the Bodhisattva 'Immaculate Awakening' (Bodhisattva of immaculate awakening), the Bodhisattva 'Unattached Awakening' (Bodhisattva of unattached awakening), the Bodhisattva 'Vast Awakening' (Bodhisattva of vast awakening), the Bodhisattva 'Blooming Awakening' (Bodhisattva of awakening like a blooming flower), the Bodhisattva 'Awakening that Illuminates the Three Worlds' (Bodhisattva of awakening that illuminates the past, present, and future), the Bodhisattva 'Vast and Adorned Awakening' (Bodhisattva of vast and adorned awakening), the Bodhisattva 'Universally Observing Awakening' (Bodhisattva of universally observing awakening), the Bodhisattva 'Dharma Realm Light Awakening' (Bodhisattva of awakening of the light of the Dharma realm), these leading Bodhisattva Mahasattvas, all arise from the practices and vows of Samantabhadra Bodhisattva, their actions are without obstruction. They are universally present in all Buddha lands, manifesting countless forms, closely approaching all Tathagatas, free from all veils and hindrances, like a pure moon wheel universally manifesting all the divine transformations of the Buddhas, attaining the wisdom of present realization, able to fully see the realms of the Buddhas' self-mastery and divine powers, obtaining immeasurable light, illuminating the wisdom light of the great Dharma ocean of all Buddhas, possessing unobstructed eloquence, using pure discourse to speak of the Buddhas' merits for immeasurable eons, without end, abiding in the most excellent wisdom, like space, their actions are pure and without attachment, without fixed reliance, manifesting forms according to what beings desire in their hearts, free from all obscurations, understanding the self-attachment of beings.
人壽者皆非有故，智慧普遍猶如虛空以大光網照法界故。
復與五百聲聞眾俱，其諸聲聞有大威德，悉覺真諦，皆證實際，深入法性，永出有海，依于如來虛空境界，離結使縛不著依處，其心寂靜猶如虛空，于諸佛所永斷疑惑，于佛智海深信趣入。
復與無量諸世主俱，已曾供養無量諸佛，常勤利樂一切眾生，與諸眾生為不請友，常勤守護無歸向者，不捨世間入殊勝智，從諸佛教境界而生，護持如來所有正法，起大誓願不斷佛種，從行願力生如來家，專求如來一切智智。
時，諸菩薩及大聲聞、世間諸王並其眷屬咸作是念：「如來境界、如來智行、如來神通、如來力、如來無畏、如來三昧、如來所住、如來最勝、如來身、如來智，一切世間諸天及人無能通達、無能趣入、無能信解、無能遍知、無能分別、無能思惟、無能觀察、無能揀擇、無能開示、無有能令眾生悟入，唯除諸佛加被之力、佛神通力、佛威德力、佛本願力及自宿世善根之力、親近善友力、深凈信解力、廣大志樂力、趣向菩提清凈心力、求一切智廣大行願力；唯愿世尊以方便力，隨順我等及諸眾生種種心量、種種信解、種種智慧、種種言辭、種種名字、種種證得、種種地位、種種根清凈、種種意方便、種種心境界、種種依止，如來功德
【現代漢語翻譯】 現代漢語譯本：人的壽命並非真實存在，智慧普遍如同虛空，以大光明網照耀整個法界。 又與五百位聲聞（聽聞佛陀教誨而修行的人）大眾在一起，這些聲聞都具有強大的威德，完全覺悟了真諦，都證得了實際（真理的本質），深入了法性（諸法實相），永遠脫離了生死輪迴的苦海，依止於如來的虛空境界，脫離了煩惱的束縛，不再執著于任何依靠之處，他們的心寂靜得如同虛空，對於諸佛所說永遠斷除了疑惑，對於佛陀的智慧之海深信不疑並趨入其中。 又與無量諸世間之主在一起，他們曾經供養過無量諸佛，常常勤勉地利益安樂一切眾生，與眾生結為不請自來的朋友，常常勤勉地守護那些無所歸依的人，不捨棄世間而進入殊勝的智慧，從諸佛的教誨境界中產生，護持如來所有正法，發起大誓願使佛種不斷絕，從行愿的力量中生於如來之家，專心尋求如來的一切智慧。 當時，諸位菩薩以及大聲聞、世間諸王和他們的眷屬都這樣想：『如來的境界、如來的智慧和修行、如來的神通、如來的力量、如來的無畏、如來的禪定、如來所安住的境界、如來最殊勝的功德、如來的身相、如來的智慧，一切世間的天人和人都無法通達、無法趨入、無法信解、無法遍知、無法分別、無法思惟、無法觀察、無法選擇、無法開示，也沒有人能夠令眾生領悟並進入，唯有依靠諸佛的加持之力、佛的神通之力、佛的威德之力、佛的本願之力，以及自己宿世的善根之力、親近善友之力、深凈的信解之力、廣大的志向和喜樂之力、趨向菩提的清凈心之力、求一切智慧的廣大行愿之力；唯愿世尊以方便之力，隨順我們以及諸眾生種種的心量、種種的信解、種種的智慧、種種的言辭、種種的名字、種種的證得、種種的地位、種種的根器清凈、種種的意念方便、種種的心境、種種的依止，來開示如來的功德。』
【English Translation】 English version: The lifespan of humans is not real, wisdom is universal like the void, illuminating the Dharma realm with a great net of light. Again, they were with five hundred Śrāvakas (those who hear the Buddha's teachings and practice), all of whom possessed great power and virtue, fully awakened to the true meaning, all having realized the actual (the essence of truth), deeply immersed in the Dharma nature (the true nature of all things), forever freed from the sea of birth and death, relying on the Buddha's realm of emptiness, liberated from the bonds of afflictions, not clinging to any place of reliance, their minds as tranquil as the void, having forever dispelled doubts about the Buddhas, deeply believing in and entering the ocean of the Buddha's wisdom. Again, they were with countless lords of the world, who had previously made offerings to countless Buddhas, always diligently benefiting and bringing joy to all beings, becoming uninvited friends to all beings, always diligently protecting those who have no refuge, not abandoning the world but entering into supreme wisdom, arising from the realm of the Buddhas' teachings, upholding all the true Dharma of the Tathagata, making great vows to ensure the continuation of the Buddha's lineage, born into the Tathagata's family through the power of their practice and vows, wholeheartedly seeking the Tathagata's all-encompassing wisdom. At that time, all the Bodhisattvas, great Śrāvakas, kings of the world, and their retinues all thought: 'The Tathagata's realm, the Tathagata's wisdom and practice, the Tathagata's supernatural powers, the Tathagata's strength, the Tathagata's fearlessness, the Tathagata's samadhi, the Tathagata's abode, the Tathagata's supreme virtues, the Tathagata's form, the Tathagata's wisdom—all beings in the world, including gods and humans, are unable to comprehend, unable to enter, unable to believe and understand, unable to know completely, unable to distinguish, unable to contemplate, unable to observe, unable to choose, unable to reveal, and no one can cause beings to awaken and enter, except through the power of the Buddhas' blessings, the power of the Buddhas' supernatural abilities, the power of the Buddhas' virtue, the power of the Buddhas' original vows, as well as the power of their own good roots from past lives, the power of being close to good friends, the power of deep and pure faith and understanding, the power of great aspiration and joy, the power of a pure mind directed towards Bodhi, the power of the great practice and vows to seek all-encompassing wisdom; we only wish that the World Honored One, through the power of skillful means, would accord with our and all beings' various capacities of mind, various beliefs and understandings, various wisdoms, various words, various names, various attainments, various stages, various purities of faculties, various skillful means of thought, various states of mind, various dependencies, to reveal the Tathagata's merits.'
隨能聽受諸所說法，顯示如來往昔趣求一切智道、往昔所起菩薩大愿、往昔所凈諸波羅蜜、往昔所證諸菩薩地、往昔圓滿諸菩薩行、往昔所乘智莊嚴道、往昔所行諸清凈道、往昔出離殊勝法海、往昔所起遊戲神通大莊嚴海、往昔所集無量本事相應行海，及遍顯示如來現前成正覺門神通智海、如來自在轉法輪海、如來神通凈佛剎海、如來調伏一切眾生巧方便海、如來開示一切智城、如來顯示諸眾生道、如來善入一切眾生生死之處、如來普為一切眾生最上福田、如來普為一切眾生說施功德、如來所記一切眾生種種心行、如來普為一切眾生演說教誡、如來能以三昧神通現眾影像，如是等法唯垂大悲普為開演。」
爾時，世尊知諸菩薩一切大眾心之所念，大悲為身、大悲為門、大悲為首，以大悲法而為方便，充滿虛空遍周法界，入于師子頻申三昧；入三昧已，一切世間普皆嚴凈。於時，此大莊嚴樓閣忽然之間高廣嚴麗遍周法界；金剛為地眾寶嚴飾，如意寶網無能勝幢列布其中，無數寶華及眾摩尼普散其上，一切寶聚處處盈滿，毗琉璃寶以為其柱，光明照世；摩尼寶王以用莊嚴，閻浮檀金及諸摩尼周遍嚴飾，一切眾寶門、闥、窗、牖含輝交映，相望間列，階、墀、軒、檻一切皆以妙寶莊嚴，奇形異像如諸世主一切眾生種種
【現代漢語翻譯】 現代漢語譯本：能夠聽聞並接受所有佛法，展示如來往昔追求一切智慧之道（指成佛的道路）、往昔所發菩薩大愿（菩薩為救度眾生而立下的宏大誓願）、往昔所修清凈的諸波羅蜜（菩薩從生死此岸到達涅槃彼岸的六種方法，包括佈施、持戒、忍辱、精進、禪定、智慧）、往昔所證的諸菩薩地（菩薩修行所經歷的各個階段）、往昔圓滿的諸菩薩行（菩薩所修的各種行為）、往昔所乘的智慧莊嚴之道（以智慧裝飾的道路）、往昔所行的諸清凈道（清凈的修行道路）、往昔出離的殊勝法海（殊勝的佛法海洋）、往昔所起的遊戲神通大莊嚴海（以神通遊戲為莊嚴的海洋）、往昔所集無量本事相應行海（與無量本事相應的修行海洋），以及普遍展示如來現前成就正覺之門的神通智慧之海、如來自在轉法輪之海（佛陀宣講佛法的比喻）、如來神通清凈佛剎之海（佛陀以神通力清凈的佛國世界）、如來調伏一切眾生的巧妙方便之海、如來開示一切智慧之城（指佛陀的智慧）、如來顯示諸眾生之道（眾生所處的各種境界）、如來善入一切眾生死之處（佛陀能夠深入瞭解眾生生死輪迴的根源）、如來普遍為一切眾生作最上福田（佛陀是眾生種福報最好的地方）、如來普遍為一切眾生宣說佈施的功德、如來所記一切眾生種種心行（佛陀能夠了解眾生各種不同的心念和行為）、如來普遍為一切眾生演說教誡、如來能夠以三昧神通顯現各種影像，像這樣的佛法，唯愿您垂憐大悲，普遍為我們開示演說。 那時，世尊知道諸位菩薩和所有大眾心中所想，以大悲為身、以大悲為門、以大悲為首，以大悲法作為方便，充滿虛空，遍佈法界，進入師子頻申三昧（一種禪定狀態）；進入三昧后，一切世間都普遍變得莊嚴清凈。這時，這座大莊嚴樓閣忽然之間變得高大廣闊，莊嚴美麗，遍佈法界；地面是金剛所造，用各種珍寶裝飾，如意寶網和無能勝幢排列其中，無數寶華和各種摩尼寶珠普遍散佈其上，各種寶物堆積處處充滿，以毗琉璃寶作為柱子，光明照耀世界；用摩尼寶王來裝飾，閻浮檀金和各種摩尼寶珠周遍裝飾，各種珍寶門、窗戶、欄桿交相輝映，相互映襯，臺階、平臺、軒、檻一切都用美妙的珍寶裝飾，奇形異狀如同諸位世主和一切眾生各種各樣的...
【English Translation】 English version: Able to hear and receive all the teachings, revealing the Tathagata's past pursuit of the path to all-wisdom (referring to the path to Buddhahood), the great vows of the Bodhisattvas made in the past (the grand vows made by Bodhisattvas to save all sentient beings), the various Paramitas (the six methods by which Bodhisattvas cross from the shore of birth and death to the shore of Nirvana, including giving, morality, patience, diligence, meditation, and wisdom) purified in the past, the various Bodhisattva stages attained in the past, the various Bodhisattva practices perfected in the past, the path of wisdom adornment taken in the past, the various pure paths practiced in the past, the excellent ocean of Dharma from which one departed in the past, the great ocean of majestic adornment of playful supernormal powers that arose in the past, the ocean of practices corresponding to the immeasurable abilities accumulated in the past, and universally revealing the ocean of supernormal wisdom of the Tathagata's present attainment of perfect enlightenment, the ocean of the Tathagata's free turning of the Dharma wheel (a metaphor for the Buddha's teaching of the Dharma), the ocean of the Tathagata's supernormal purification of Buddha lands, the ocean of the Tathagata's skillful means of taming all sentient beings, the Tathagata's revelation of the city of all-wisdom (referring to the Buddha's wisdom), the Tathagata's revelation of the paths of all sentient beings (the various realms in which sentient beings exist), the Tathagata's skillful entry into the places of birth and death of all sentient beings (the Buddha's ability to deeply understand the root of sentient beings' cycle of birth and death), the Tathagata's universal role as the supreme field of merit for all sentient beings (the Buddha is the best place for sentient beings to cultivate merit), the Tathagata's universal explanation of the merits of giving to all sentient beings, the Tathagata's record of the various thoughts and actions of all sentient beings (the Buddha's ability to understand the various thoughts and actions of sentient beings), the Tathagata's universal exposition of teachings and admonitions to all sentient beings, and the Tathagata's ability to manifest various images through Samadhi supernormal powers. Such Dharma, we only hope that you will show great compassion and universally reveal and expound it for us. At that time, the World Honored One, knowing the thoughts in the minds of all the Bodhisattvas and the entire assembly, with great compassion as his body, great compassion as his door, and great compassion as his head, using the Dharma of great compassion as a means, filling the void and pervading the Dharma realm, entered the Samadhi of the Lion's Stretching (a state of meditation); upon entering the Samadhi, all the worlds universally became adorned and pure. At this time, this great majestic pavilion suddenly became tall and vast, majestic and beautiful, pervading the Dharma realm; the ground was made of diamond, adorned with various treasures, with wish-fulfilling jewel nets and invincible banners arranged within, countless precious flowers and various Mani jewels scattered upon it, various treasures piled up and filled everywhere, with pillars made of lapis lazuli, illuminating the world; adorned with the Mani jewel king, with Jambudvipa gold and various Mani jewels adorning it all around, various precious doors, windows, and railings reflecting each other, with steps, platforms, verandas, and balustrades all adorned with wonderful treasures, with strange shapes and forms like the various world rulers and all sentient beings of various kinds...
相海，摩尼寶網以覆其上，于諸門側悉建幢幡，一一嚴事，各各流光遍周法界；于樓閣外階砌欄楯其數無量不可稱說，靡不咸以摩尼所成，眾雜妙寶周遍校飾。
爾時，復以佛神力故，令逝多林忽然廣博，與不可說佛剎極微塵數諸佛世界其量正等，一切妙寶間錯莊嚴；以不可說寶莊嚴其地，無數摩尼寶以為垣墻，寶多羅樹莊嚴行列其間。復有無量香河香水盈滿湍激洄澓；一切寶華隨流右轉演出一切佛法音聲，不思議寶芬陀利華菡萏芬敷；一切妙寶、波頭摩華，鮮榮布濩；不思議數妙寶華樹高顯榮茂列植其岸；不思議數種種雜寶、臺榭、樓觀于其岸上次第行列，摩尼寶網之所彌覆。阿僧祇摩尼寶放大光明，阿僧祇眾雜妙寶莊嚴其地，蘊眾香藏騰出香云香，氣𣱦氳普熏法界。復建無量種種寶幢，所謂：無量寶香幢、無量寶衣幢、無量寶幡幢、無量寶繒幢、無量寶華幢、無量寶瓔珞幢、無量寶鬘幢、無量寶鈴幢、無量威德寶網幢、無量摩尼寶王傘蓋幢、無量光明普照摩尼王幢、無量出一切如來名號圓滿音聲摩尼王幢、無量師子游步摩尼王幢、無量說一切如來本事相應行海摩尼王幢、無量普現法界差別影像摩尼王幢、如是一切諸妙寶幢周遍十方，處處嚴飾。
爾時，逝多林上虛空之中有不思議天寶宮殿諸樓閣云；
【現代漢語翻譯】 現代漢語譯本： （在）相海（指佛的莊嚴相好）之上，用摩尼寶網覆蓋，在各個門邊都豎立著幢幡，每一處都莊嚴無比，各自散發的光芒遍佈整個法界；樓閣外的臺階、欄桿數量無數，無法用言語描述，全部都用摩尼寶構成，各種珍奇的寶物周遍裝飾。
那時，又因為佛的神力，使得逝多林（Jetavana，佛陀在世時居住的精舍）忽然變得廣闊，與不可說佛剎（Buddha-ksetra，佛的國土）極微塵數（極其微小的數量）的諸佛世界大小相等，一切珍奇的寶物交錯裝飾；用不可思議的寶物莊嚴地面，無數的摩尼寶作為圍墻，寶多羅樹（一種棕櫚樹）莊嚴地排列在其中。還有無數的香河，香水盈滿，湍急迴旋；一切寶華隨著水流向右旋轉，發出一切佛法的聲音，不可思議的寶芬陀利華（Pundarika，白蓮花）含苞待放；一切珍奇的寶物、波頭摩華（Padma，紅蓮花），鮮艷地鋪展開來；不可思議數量的珍奇寶華樹高聳茂盛地排列在岸邊；不可思議數量的各種雜寶、臺榭、樓閣在岸邊依次排列，摩尼寶網覆蓋其上。阿僧祇（Asamkhya，極大的數量）的摩尼寶放出大光明，阿僧祇的各種珍奇寶物莊嚴著地面，蘊藏著各種香氣的寶藏散發出香云香氣，瀰漫薰染整個法界。又建立了無數種寶幢，例如：無量寶香幢、無量寶衣幢、無量寶幡幢、無量寶繒幢、無量寶華幢、無量寶瓔珞幢、無量寶鬘幢、無量寶鈴幢、無量威德寶網幢、無量摩尼寶王傘蓋幢、無量光明普照摩尼王幢、無量發出一切如來名號圓滿聲音的摩尼王幢、無量獅子游步摩尼王幢、無量宣說一切如來本生事蹟相應行海的摩尼王幢、無量普遍顯現法界差別影像的摩尼王幢，像這樣的一切珍奇寶幢周遍十方，處處莊嚴裝飾。
那時，逝多林上方的虛空中，有不可思議的天寶宮殿和各種樓閣云；
【English Translation】 English version: Above the Sea of Marks (Lakshana Samudra, referring to the Buddha's majestic features), a net of Mani jewels covered it, and on each side of the gates, banners and flags were erected, each one being extremely magnificent, with their respective lights pervading the entire Dharma Realm; outside the pavilions, the steps and railings were countless and indescribable, all made of Mani jewels, adorned with various exquisite treasures all around.
At that time, again by the power of the Buddha, the Jetavana (a monastery where the Buddha resided) suddenly became vast, equal in size to the number of Buddha-ksetras (Buddha-fields) as numerous as the finest dust particles, adorned with all kinds of exquisite treasures; the ground was adorned with inconceivable treasures, countless Mani jewels served as walls, and rows of Tala trees (a type of palm tree) were arranged magnificently in between. There were also countless fragrant rivers, filled with fragrant water, swirling and eddying; all the precious flowers rotated clockwise with the flow, emitting the sounds of all the Buddha's teachings, and the inconceivable Pundarika (white lotus) flowers were blooming; all the exquisite treasures and Padma (red lotus) flowers were spread out in vibrant splendor; an inconceivable number of exquisite treasure flower trees stood tall and lush on the banks; an inconceivable number of various treasures, terraces, and pavilions were arranged in order on the banks, covered by a net of Mani jewels. Asamkhya (an immense number) of Mani jewels emitted great light, and Asamkhya of various exquisite treasures adorned the ground, with treasures of various fragrances emitting fragrant clouds and aromas, permeating and perfuming the entire Dharma Realm. Furthermore, countless kinds of treasure banners were erected, such as: countless treasure incense banners, countless treasure clothing banners, countless treasure flag banners, countless treasure silk banners, countless treasure flower banners, countless treasure necklace banners, countless treasure garland banners, countless treasure bell banners, countless majestic treasure net banners, countless Mani jewel king umbrella banners, countless Mani jewel king banners that illuminate everywhere, countless Mani jewel king banners that emit the perfect sound of all the Tathagatas' names, countless Mani jewel king banners with lions walking, countless Mani jewel king banners that proclaim the corresponding practices of all the Tathagatas' past lives, and countless Mani jewel king banners that universally manifest the different images of the Dharma Realm. All these exquisite treasure banners pervaded the ten directions, adorning every place.
At that time, in the sky above Jetavana, there were inconceivable heavenly treasure palaces and various pavilion clouds;
復有無數香樹云、不可說須彌山云、不可說妓樂云、出美妙音歌贊如來，不可說寶蓮華云遍覆莊嚴，不可說寶師子座云、敷以天衣菩薩坐上嘆佛功德，不可說天王形像摩尼寶云、不可說白真珠云、不可說赤真珠寶樓閣云遍覆莊嚴、不可說一切堅固金剛珠雲雨莊嚴具，如是一切寶莊嚴云皆悉盡于虛空法界周遍嚴飾。何以故？如來所種清凈善根不思議故，如來所成白凈法聚不思議故，如來威力秘密加持不思議故，如來神變能以一身普遍一切諸佛世界不思議故，如來能以神力普令十方一切諸佛及佛國土皆入其身不思議故，如來能於一極微塵中普現一切差別世界不思議故，如來能於一一毛端現過去際一切諸佛出興次第不思議故，如來能於一一毛孔放大光明一一光明悉能顯照一切世界不思議故，如來能於一一毛孔出一切佛剎極微塵數變化云充滿一切諸佛剎土不思議故，如來能於一一毛孔普現十方一切世界成、住、壞劫不思議故；如於此逝多林給孤獨園見佛國土清凈莊嚴，如是十方盡法界、虛空界、一切世界亦如是見。所謂：見如來身遍逝多林，菩薩眾會各各圓滿；見普雨一切莊嚴具云，莊嚴建立；見普雨一切寶威力光明雲，照曜法界；見普雨一切摩尼寶云，周遍莊嚴；見普雨一切莊嚴蓋云，覆一切剎；見普雨一切天身變化云，皆
【現代漢語翻譯】 現代漢語譯本 又有無數的香樹云、不可言說的須彌山（Mount Sumeru）云、不可言說的歌舞伎樂云，發出美妙的聲音歌頌讚美如來，不可言說的寶蓮花云遍佈覆蓋莊嚴，不可言說的寶獅子座云，鋪設著天衣，菩薩們坐在上面讚歎佛的功德，不可言說的天王形象的摩尼寶云、不可言說的白珍珠云、不可言說的赤真珠寶樓閣云遍佈覆蓋莊嚴，不可言說的一切堅固金剛珠雲雨般地莊嚴著各種器具，像這樣一切的寶莊嚴云都充滿整個虛空法界，周遍地裝飾著。這是為什麼呢？因為如來所種的清凈善根不可思議的緣故，如來所成就的清凈法聚不可思議的緣故，如來的威力秘密加持不可思議的緣故，如來的神通變化能夠以一身普遍到一切諸佛世界不可思議的緣故，如來能夠以神通力普遍令十方一切諸佛及佛國土都進入其身不可思議的緣故，如來能夠在一個極微小的微塵中普遍顯現一切不同的世界不可思議的緣故，如來能夠在每一個毛端顯現過去一切諸佛出現次第不可思議的緣故，如來能夠在每一個毛孔放出光明，每一個光明都能夠照耀一切世界不可思議的緣故，如來能夠在每一個毛孔中出現一切佛剎極微塵數的變化云，充滿一切諸佛剎土不可思議的緣故，如來能夠在每一個毛孔中普遍顯現十方一切世界的成、住、壞劫不可思議的緣故；就像在這逝多林（Jetavana Grove）給孤獨園（Anathapindika's Park）見到佛國土清凈莊嚴一樣，像這樣十方盡法界、虛空界的一切世界也像這樣見到。所謂：見到如來身遍佈逝多林，菩薩眾會各自圓滿；見到普遍降下一切莊嚴器具的云，莊嚴建立；見到普遍降下一切寶威力光明雲，照耀法界；見到普遍降下一切摩尼寶云，周遍莊嚴；見到普遍降下一切莊嚴寶蓋云，覆蓋一切佛剎；見到普遍降下一切天身變化云，都
【English Translation】 English version Moreover, there were countless clouds of fragrant trees, inexpressible clouds of Mount Sumeru, inexpressible clouds of music and dance, emitting wonderful sounds singing praises to the Tathagata, inexpressible clouds of precious lotus flowers covering and adorning, inexpressible clouds of precious lion thrones, spread with heavenly garments, with Bodhisattvas sitting upon them extolling the Buddha's merits, inexpressible clouds of Mani jewels in the form of heavenly kings, inexpressible clouds of white pearls, inexpressible clouds of red precious jewel pavilions covering and adorning, inexpressible clouds of all solid Vajra jewels raining down ornaments, all such clouds of precious adornments completely filled the entire Dharma realm of space, adorning everywhere. Why is this so? Because the pure roots of goodness planted by the Tathagata are inconceivable, because the pure Dharma aggregates accomplished by the Tathagata are inconceivable, because the Tathagata's power of secret blessings is inconceivable, because the Tathagata's miraculous transformations can universally reach all Buddha worlds with one body is inconceivable, because the Tathagata can universally cause all Buddhas and Buddha lands in the ten directions to enter his body through miraculous power is inconceivable, because the Tathagata can universally manifest all different worlds within one extremely tiny dust particle is inconceivable, because the Tathagata can manifest the order of appearance of all Buddhas in the past on each tip of a hair is inconceivable, because the Tathagata can emit light from each pore, and each light can illuminate all worlds is inconceivable, because the Tathagata can produce clouds of transformations equal to the number of dust particles in all Buddha lands from each pore, filling all Buddha lands is inconceivable, because the Tathagata can universally manifest the formation, abiding, and destruction of all worlds in the ten directions from each pore is inconceivable; just as one sees the pure and adorned Buddha land in the Jetavana Grove (逝多林) in Anathapindika's Park (給孤獨園), so too are all worlds in the ten directions, the entire Dharma realm, and the realm of space seen in the same way. That is to say: seeing the Tathagata's body pervading the Jetavana Grove, the Bodhisattva assemblies each complete; seeing the clouds universally raining down all adornments, establishing adornments; seeing the clouds universally raining down all precious power and light, illuminating the Dharma realm; seeing the clouds universally raining down all Mani jewels, adorning everywhere; seeing the clouds universally raining down all adorned canopies, covering all Buddha lands; seeing the clouds universally raining down all heavenly body transformations, all
妙嚴飾；見普雨一切華樹云，其華開敷猶如海藏；見普雨一切繒彩雲，盤旋宛轉；見普雨一切衣服云，繽紛而下；見普雨一切華鬘瓔珞云，相續不絕；見普雨一切燒香云，其形旋轉如眾生身；見普雨一切妙寶華網云，周遍莊嚴、相續不斷；見普雨一切末香云，香氣周流彌布十方；見普雨一切眾寶幢幡云，天女執持，周旋空界；見普雨一切寶蓋云，其蓋周圓眾寶所成微妙蓮華莊嚴其上，流出樂音聲聞法界；見普雨一切寶師子座云，如諸眾生所有形像，雜寶鬘網瓔珞莊嚴。
爾時，毗盧遮那如來住此師子頻申三昧，即時東方過不可說佛剎極微塵數世界海，外有世界海名金沙燈云幢，佛號毗盧遮那吉祥威德王；于彼如來大眾海中有菩薩摩訶薩名毗盧遮那焰愿藏光明，與不可說佛剎極微塵數諸菩薩俱，受彼佛教；從彼佛土道場眾海而來，向此娑婆世界毗盧遮那佛所，悉以神力出興種種諸供養云；所謂：天華云、天香云、天寶蓮華云、天鬘云、天寶云、天瓔珞環釧云、天寶蓋云、天妙衣云、天寶幢幡云、天一切妙寶莊嚴具云，皆悉充滿虛空法界；既至佛所，頂禮佛足以為供養；脩敬畢已，即于東方化作寶莊嚴樓閣，摩尼寶網彌覆其上；于樓閣中化作光照十方摩尼寶王大蓮華藏師子之座，諸菩薩眾各于其上，結跏趺坐，以大
【現代漢語翻譯】 現代漢語譯本：
妙嚴裝飾；看見普降一切花樹云，其花開放猶如海藏（形容花朵繁多如海）；看見普降一切絲綢綵帶云，盤旋宛轉；看見普降一切衣服云，繽紛而下；看見普降一切花鬘瓔珞云，相續不絕；看見普降一切燒香云，其形狀旋轉如眾生身；看見普降一切妙寶花網云，周遍莊嚴、相續不斷；看見普降一切末香云，香氣周流彌布十方；看見普降一切眾寶幢幡云，天女執持，周旋空界；看見普降一切寶蓋云，其蓋周圓眾寶所成，微妙蓮花莊嚴其上，流出樂音聲聞法界；看見普降一切寶獅子座云，如諸眾生所有形像，雜寶鬘網瓔珞莊嚴。
爾時，毗盧遮那如來（Vairocana Buddha）住此獅子頻申三昧（Simhavikridita Samadhi），即時東方過不可說佛剎極微塵數世界海，外有世界海名金沙燈云幢，佛號毗盧遮那吉祥威德王（Vairocana Auspicious Majestic King）；于彼如來大眾海中有菩薩摩訶薩名毗盧遮那焰愿藏光明（Vairocana Flame Wish Treasury Light），與不可說佛剎極微塵數諸菩薩俱，受彼佛教；從彼佛土道場眾海而來，向此娑婆世界（Saha World）毗盧遮那佛所，悉以神力出興種種諸供養云；所謂：天花云、天香云、天寶蓮花云、天鬘云、天寶云、天瓔珞環釧云、天寶蓋云、天妙衣云、天寶幢幡云、天一切妙寶莊嚴具云，皆悉充滿虛空法界；既至佛所，頂禮佛足以為供養；脩敬畢已，即于東方化作寶莊嚴樓閣，摩尼寶網彌覆其上；于樓閣中化作光照十方摩尼寶王大蓮花藏獅子之座，諸菩薩眾各于其上，結跏趺坐，以大
【English Translation】 English version:
Adorned with wondrous magnificence; seeing clouds raining down all kinds of flower trees, their blossoms opening like an ocean treasury; seeing clouds raining down all kinds of silk ribbons, swirling and turning; seeing clouds raining down all kinds of clothing, falling in a colorful array; seeing clouds raining down all kinds of flower garlands and necklaces, continuous and unbroken; seeing clouds raining down all kinds of burning incense, their shapes rotating like the bodies of sentient beings; seeing clouds raining down all kinds of exquisite jeweled flower nets, completely adorning and continuously extending; seeing clouds raining down all kinds of powdered incense, their fragrance flowing and pervading the ten directions; seeing clouds raining down all kinds of jeweled banners and streamers, held by celestial maidens, circling in the empty space; seeing clouds raining down all kinds of jeweled canopies, their canopies round and made of various jewels, adorned on top with exquisite lotuses, emitting joyful sounds that are heard throughout the Dharma realm; seeing clouds raining down all kinds of jeweled lion thrones, resembling the forms of all sentient beings, adorned with various jeweled garlands, nets, and necklaces.
At that time, the Tathagata Vairocana (Vairocana Buddha) was dwelling in this Lion's Play Samadhi (Simhavikridita Samadhi). Immediately, to the east, beyond an inexpressible number of Buddha lands as numerous as the fine dust particles of world-seas, there was a world-sea named Golden Sand Lamp Cloud Banner, where the Buddha was named Vairocana Auspicious Majestic King (Vairocana Auspicious Majestic King). In that Tathagata's great assembly, there was a Bodhisattva Mahasattva named Vairocana Flame Wish Treasury Light (Vairocana Flame Wish Treasury Light), who, together with an inexpressible number of Bodhisattvas as numerous as the fine dust particles of Buddha lands, received that Buddha's teachings. From that Buddha land's assembly in the Bodhi-mandala, they came towards this Saha World (Saha World) where Vairocana Buddha was, using their spiritual powers to manifest various clouds of offerings. These included: clouds of heavenly flowers, clouds of heavenly incense, clouds of heavenly jeweled lotuses, clouds of heavenly garlands, clouds of heavenly jewels, clouds of heavenly necklaces and bracelets, clouds of heavenly canopies, clouds of heavenly exquisite clothing, clouds of heavenly jeweled banners and streamers, and clouds of all kinds of heavenly exquisite adornments, all of which completely filled the empty space of the Dharma realm. Having arrived at the Buddha's place, they bowed at the Buddha's feet as an offering. After completing their acts of reverence, they immediately transformed to the east a jeweled and adorned pavilion, covered by a net of mani jewels. Within the pavilion, they transformed a great lotus treasury lion throne of mani jewels that illuminated the ten directions. The Bodhisattva assembly each sat cross-legged upon it, with great
如意摩尼寶網羅覆其身。
南方過不可說佛剎極微塵數世界海，外有世界海名金剛海藏，佛號普光遍照吉祥藏王；于彼如來大眾海中，有菩薩摩訶薩名難摧伏速疾精進王，與不可說世界海極微塵數諸菩薩俱，從彼佛會向如來所，悉以神力赍持種種微妙寶鬘諸供養具，交絡莊嚴；所謂：持一切妙寶香華鬘、持一切妙寶輪網鬘、持一切寶華瓔珞鬘、持一切金剛寶瓔珞鬘、持一切摩尼寶網鬘、持一切諸寶繒彩鬘、持一切寶形像瓔珞鬘、持一切出現吉祥光摩尼寶瓔珞鬘、持一切毗盧遮那摩尼莊嚴寶網鬘、持一切師子游步摩尼寶瓔珞網鬘，悉以神力充滿一切諸世界海，既至佛所，頂禮佛足以為供養；脩敬畢已，即于南方化作毗盧遮那眾寶莊嚴勝妙樓閣，摩尼寶網彌覆其上；于樓閣中化作普照十方摩尼寶蓮華藏師子之座，諸菩薩眾各于其上結跏趺坐，以天拘蘇摩妙寶華網羅覆其身。
西方過不可說佛剎極微塵數世界海，外有世界海名須彌山幢毗盧遮那摩尼寶燈，佛號法界智燈王；于彼如來大眾海中，有菩薩摩訶薩名普遍出生吉祥威德王，與不可說世界海極微塵數諸菩薩俱，從彼佛會向如來所，悉以神力出興種種須彌山云；所謂：不可說佛剎極微塵數種種色幢須彌山云；不可說佛剎極微塵數種種色涂香、燒香、末香須彌
【現代漢語翻譯】 現代漢語譯本：如意摩尼寶網覆蓋在他的身上。
在南方，經過不可言說的佛剎極微塵數的世界海之外，有一個世界海名為金剛海藏，那裡的佛號為普光遍照吉祥藏王（意為普遍發光，照耀一切，吉祥寶藏之王）；在那如來的大眾海中，有一位菩薩摩訶薩名為難摧伏速疾精進王（意為難以被摧毀，迅速且精進的王者），與不可言說的世界海極微塵數那麼多的菩薩一起，從那佛的集會處來到如來所在之處，都用神通力攜帶各種微妙的寶鬘等供養品，交錯裝飾；他們攜帶的供養品有：一切妙寶香花鬘、一切妙寶輪網鬘、一切寶華瓔珞鬘、一切金剛寶瓔珞鬘、一切摩尼寶網鬘、一切諸寶繒彩鬘、一切寶形像瓔珞鬘、一切出現吉祥光摩尼寶瓔珞鬘、一切毗盧遮那摩尼莊嚴寶網鬘、一切師子游步摩尼寶瓔珞網鬘，他們用神通力充滿一切世界海，到達佛所在之處后，頂禮佛足作為供養；脩敬完畢后，就在南方化作毗盧遮那（意為光明遍照）的眾寶莊嚴殊勝樓閣，摩尼寶網覆蓋在樓閣之上；在樓閣中化作普照十方的摩尼寶蓮花藏獅子之座，諸菩薩眾各自在那上面結跏趺坐，用天拘蘇摩（意為天界之花）的妙寶花網覆蓋他們的身體。
在西方，經過不可言說的佛剎極微塵數的世界海之外，有一個世界海名為須彌山幢毗盧遮那摩尼寶燈，那裡的佛號為法界智燈王（意為法界智慧之燈的王者）；在那如來的大眾海中，有一位菩薩摩訶薩名為普遍出生吉祥威德王（意為普遍產生吉祥威德的王者），與不可言說的世界海極微塵數那麼多的菩薩一起，從那佛的集會處來到如來所在之處，都用神通力顯現出各種須彌山云；他們顯現的須彌山云有：不可言說的佛剎極微塵數那麼多種顏色的幢須彌山云；不可言說的佛剎極微塵數那麼多種顏色的涂香、燒香、末香須彌山云
【English Translation】 English version: A wish-fulfilling mani jewel net covered his body.
To the south, beyond an inexpressible number of Buddha-lands, as numerous as the fine dust particles of world-seas, there is a world-sea named Vajra Sea Treasury, where the Buddha is named Universal Light Illuminating Auspicious Treasury King; within that Tathagata's great assembly, there is a Bodhisattva Mahasattva named Invincible Swift Diligence King, who, along with an inexpressible number of Bodhisattvas as numerous as the fine dust particles of world-seas, came from that Buddha's assembly to the place of the Tathagata, all using their spiritual powers to carry various exquisite jeweled garlands and other offerings, intricately adorned; the offerings they carried included: garlands of all exquisite jeweled fragrant flowers, garlands of all exquisite jeweled wheel nets, garlands of all jeweled flower necklaces, garlands of all vajra jeweled necklaces, garlands of all mani jewel nets, garlands of all jeweled silk banners, garlands of all jeweled image necklaces, garlands of all auspicious light-emanating mani jewel necklaces, garlands of all Vairocana mani adorned jewel nets, and garlands of all lion-walking mani jewel necklaces and nets, they used their spiritual powers to fill all the world-seas, and upon reaching the Buddha's place, they bowed at the Buddha's feet as an offering; having completed their acts of reverence, they then transformed to the south a magnificent pavilion adorned with various jewels of Vairocana, with a mani jewel net covering it; within the pavilion, they transformed a mani jewel lotus treasury lion throne that illuminated the ten directions, and the Bodhisattva assembly each sat cross-legged upon it, with a net of heavenly kusuma (heavenly flower) exquisite jewels covering their bodies.
To the west, beyond an inexpressible number of Buddha-lands, as numerous as the fine dust particles of world-seas, there is a world-sea named Sumeru Mountain Banner Vairocana Mani Jewel Lamp, where the Buddha is named Dharma Realm Wisdom Lamp King; within that Tathagata's great assembly, there is a Bodhisattva Mahasattva named Universally Born Auspicious Majestic Virtue King, who, along with an inexpressible number of Bodhisattvas as numerous as the fine dust particles of world-seas, came from that Buddha's assembly to the place of the Tathagata, all using their spiritual powers to manifest various Sumeru Mountain clouds; the Sumeru Mountain clouds they manifested included: inexpressible numbers of Buddha-lands, as numerous as the fine dust particles, of various colored banner Sumeru Mountain clouds; inexpressible numbers of Buddha-lands, as numerous as the fine dust particles, of various colored scented paste, incense, and powdered incense Sumeru Mountain clouds.
山云；不可說佛剎極微塵數種種色金光莊嚴摩尼寶王眾妙資具須彌山云；不可說佛剎極微塵數種種焰光圓滿莊嚴星宿幢須彌山云；不可說佛剎極微塵數種種妙色金剛月藏摩尼寶王莊嚴境界須彌山云；不可說佛剎極微塵數種種光明普照法界，閻浮檀金摩尼王幢須彌山云；不可說佛剎極微塵數種種法界差別，光明普照一切摩尼王幢須彌山云；不可說佛剎極微塵數一切如來差別相好摩尼寶王須彌山云；不可說佛剎極微塵數一切如來本所修行諸菩薩行本事因緣相應行海微妙音聲摩尼王幢須彌山云；不可說佛剎極微塵數一切如來遍坐道場摩尼寶王須彌山云；一一充滿虛空法界；既至佛所，頂禮佛足以為供養；脩敬畢已，即于西方化作一切香王樓閣，真珠寶網彌覆其上；于樓閣中化作種種因陀羅差別光幢摩尼寶王妙蓮華藏師子之座，諸菩薩眾各于其上結跏趺坐，冠以如意摩尼寶冠，以妙色差別摩尼珠網羅覆其身。
北方過不可說佛剎極微塵數世界海，外有世界海名寶衣光焰幢，佛號吉祥大光明遍照一切虛空法界；于彼如來大眾海中，有菩薩摩訶薩名無礙吉祥勝藏王，與不可說世界海極微塵數諸菩薩俱，從彼佛會向如來所，悉以神力出興一切妙寶衣云，周遍莊嚴盡虛空界；所謂：黃色光明摩尼寶王衣云、種種香薰摩尼寶王衣云
【現代漢語翻譯】 現代漢語譯本：山云：不可言說的佛剎極微塵數，呈現種種色彩、金光莊嚴的摩尼寶王（如意寶珠之王）所組成的須彌山云；不可言說的佛剎極微塵數，呈現種種火焰光芒、圓滿莊嚴的星宿幢所組成的須彌山云；不可言說的佛剎極微塵數，呈現種種美妙色彩、金剛月藏摩尼寶王莊嚴境界所組成的須彌山云；不可言說的佛剎極微塵數，呈現種種光明普照法界、閻浮檀金（一種金色）摩尼王幢所組成的須彌山云；不可言說的佛剎極微塵數，呈現種種法界差別、光明普照一切的摩尼王幢所組成的須彌山云；不可言說的佛剎極微塵數，呈現一切如來差別相好（佛的莊嚴相貌）的摩尼寶王所組成的須彌山云；不可言說的佛剎極微塵數，呈現一切如來本所修行、諸菩薩行、本事因緣相應行海的微妙音聲摩尼王幢所組成的須彌山云；不可言說的佛剎極微塵數，呈現一切如來遍坐道場的摩尼寶王所組成的須彌山云；每一朵雲都充滿虛空法界；到達佛所在之處后，頂禮佛足作為供養；脩敬完畢后，即在西方化作一切香王樓閣，用真珠寶網覆蓋其上；在樓閣中化作種種因陀羅（帝釋天）差別光幢摩尼寶王妙蓮華藏師子之座，諸菩薩眾各自在其上結跏趺坐，頭戴如意摩尼寶冠，以美妙色彩的差別摩尼珠網覆蓋其身。 北方經過不可言說的佛剎極微塵數世界海，之外有一個世界海名為寶衣光焰幢，佛號吉祥大光明遍照一切虛空法界；在那如來大眾海中，有一位菩薩摩訶薩（大菩薩）名為無礙吉祥勝藏王，與不可言說世界海極微塵數諸菩薩一同，從那佛會向如來所在之處而來，都以神力顯現一切妙寶衣云，周遍莊嚴整個虛空界；這些云包括：黃色光明摩尼寶王衣云、種種香薰摩尼寶王衣云。
【English Translation】 English version: Mountain clouds: Incalculable Buddha lands' infinitesimal dust particles, forming Sumeru mountain clouds adorned with various colors and golden light, made of Mani jewel kings (kings of wish-fulfilling jewels); incalculable Buddha lands' infinitesimal dust particles, forming Sumeru mountain clouds adorned with various flame lights and perfectly adorned star banners; incalculable Buddha lands' infinitesimal dust particles, forming Sumeru mountain clouds adorned with various beautiful colors, Vajra Moon Treasury Mani jewel king's adorned realms; incalculable Buddha lands' infinitesimal dust particles, forming Sumeru mountain clouds adorned with various lights illuminating the Dharma realm, Jambudvipa gold (a type of gold) Mani king banners; incalculable Buddha lands' infinitesimal dust particles, forming Sumeru mountain clouds adorned with various Dharma realm differences, lights illuminating all Mani king banners; incalculable Buddha lands' infinitesimal dust particles, forming Sumeru mountain clouds adorned with all Tathagatas' (Buddhas') distinctive marks and characteristics, Mani jewel kings; incalculable Buddha lands' infinitesimal dust particles, forming Sumeru mountain clouds adorned with all Tathagatas' original practices, Bodhisattva practices, and subtle sounds of the ocean of practices corresponding to the causes and conditions of their past lives, Mani king banners; incalculable Buddha lands' infinitesimal dust particles, forming Sumeru mountain clouds adorned with all Tathagatas' places of enlightenment, Mani jewel kings; each cloud filling the entire space of the Dharma realm; having arrived at the Buddha's place, they prostrate at the Buddha's feet as an offering; having completed their reverence, they transform into all fragrant king pavilions in the west, covered with nets of true jewels; within the pavilions, they transform into various Indra (king of gods) differentiated light banners, Mani jewel king's wonderful lotus treasury lion thrones, where all Bodhisattvas sit in full lotus posture, wearing wish-fulfilling Mani jewel crowns, and their bodies are covered with nets of beautifully colored differentiated Mani jewels. Passing through incalculable Buddha lands' infinitesimal dust particle world seas to the north, there is a world sea named Jeweled Garment Flame Banner, where the Buddha is named Auspicious Great Light Illuminating All Space of the Dharma Realm; within that Tathagata's great assembly, there is a Bodhisattva Mahasattva (great Bodhisattva) named Unobstructed Auspicious Victorious Treasury King, who, along with incalculable world sea's infinitesimal dust particle Bodhisattvas, comes from that Buddha's assembly to the Tathagata's place, all using their divine powers to manifest all wonderful jeweled garment clouds, completely adorning the entire space of the Dharma realm; these clouds include: yellow light Mani jewel king garment clouds, various fragrant scented Mani jewel king garment clouds.
、凈妙日幢摩尼寶王衣云、金焰熾盛吉祥光照摩尼寶王衣云、雜寶流光摩尼寶王衣云、一切上妙星宿形像摩尼寶王衣云、白玉光焰因陀羅網摩尼寶王衣云、毗盧遮那殊勝赫奕吉祥光焰摩尼寶王衣云、光照諸境能令十方一切法界皆出光明互相涉入毗盧遮那摩尼寶王衣云、大海莊嚴摩尼寶王衣云，如是等云一一充滿虛空法界；既至佛所，頂禮佛足以為供養。脩敬畢已，即于北方化作大海出生摩尼寶王樓閣，及毗琉璃寶勝蓮華藏師子之座，諸菩薩眾各于其上結跏趺坐，以星宿幢妙莊嚴藏摩尼寶王為髻明珠，以師子游步妙威德王摩尼寶網羅覆其身。
東北方過不可說佛剎極微塵數世界海，外有世界海名一切大地王，佛號放寶光網遍照法界無相眼；于彼如來大眾海中，有菩薩摩訶薩名妙變化遍法界愿月王；與不可說世界海極微塵數諸菩薩俱，從彼佛會向如來所，悉以神力化作種種妙寶嚴飾諸樓閣云；所謂：現一切寶幢樓閣云、現一切香王樓閣云、現一切燒香樓閣云、現一切白栴檀香樓閣云、現一切拘蘇摩花樓閣云、現一切摩尼寶王樓閣云、現一切金剛寶王樓閣云、現一切閻浮檀金樓閣云、現一切繒綵衣服樓閣云、現一切眾妙蓮華樓閣云，如是等云一一彌覆虛空法界；既至佛所，頂禮佛足以為供養；脩敬畢已，即于東北方化
【現代漢語翻譯】 現代漢語譯本 凈妙日幢摩尼寶王衣云（凈妙的太陽旗幟形狀的摩尼寶王衣云）、金焰熾盛吉祥光照摩尼寶王衣云（金色火焰熾盛，吉祥光芒照耀的摩尼寶王衣云）、雜寶流光摩尼寶王衣云（各種寶物光芒流轉的摩尼寶王衣云）、一切上妙星宿形像摩尼寶王衣云（一切上等美妙的星宿形象的摩尼寶王衣云）、白玉光焰因陀羅網摩尼寶王衣云（白玉光焰形成的因陀羅網狀的摩尼寶王衣云）、毗盧遮那殊勝赫奕吉祥光焰摩尼寶王衣云（毗盧遮那佛殊勝顯赫的吉祥光焰摩尼寶王衣云）、光照諸境能令十方一切法界皆出光明互相涉入毗盧遮那摩尼寶王衣云（光芒照耀一切境界，能使十方一切法界都發出光明，互相交融的毗盧遮那摩尼寶王衣云）、大海莊嚴摩尼寶王衣云（大海般莊嚴的摩尼寶王衣云），像這樣的雲彩一一充滿虛空法界；到達佛所在之處后，頂禮佛足作為供養。行禮完畢，就在北方化現出大海，從中生出摩尼寶王樓閣，以及毗琉璃寶勝蓮華藏師子之座，諸位菩薩各自在其上結跏趺坐，以星宿幢妙莊嚴藏摩尼寶王作為頭頂的明珠，以獅子游步般美妙威德的摩尼寶網覆蓋其身。 東北方越過不可說佛剎極微塵數的世界海，外面有一個世界海名為一切大地王，佛號為放寶光網遍照法界無相眼（佛號為放出寶光之網，遍照法界，無相之眼）；在那如來大眾海中，有一位菩薩摩訶薩名為妙變化遍法界愿月王（菩薩摩訶薩名為以奇妙變化遍佈法界，愿如明月的國王）；與不可說世界海極微塵數諸菩薩一同，從那佛會來到如來所在之處，都以神通力化現出種種美妙的寶物裝飾的樓閣云；即：顯現一切寶幢樓閣云、顯現一切香王樓閣云、顯現一切燒香樓閣云、顯現一切白栴檀香樓閣云、顯現一切拘蘇摩花樓閣云、顯現一切摩尼寶王樓閣云、顯現一切金剛寶王樓閣云、顯現一切閻浮檀金樓閣云、顯現一切繒綵衣服樓閣云、顯現一切眾妙蓮華樓閣云，像這樣的雲彩一一覆蓋虛空法界；到達佛所在之處后，頂禮佛足作為供養；行禮完畢，就在東北方化現出
【English Translation】 English version 'Pure and Wonderful Sun Banner Mani Jewel King Clothing Clouds', 'Golden Flame Blazing Auspicious Light Illuminating Mani Jewel King Clothing Clouds', 'Various Treasures Flowing Light Mani Jewel King Clothing Clouds', 'All Supreme and Wonderful Constellation Images Mani Jewel King Clothing Clouds', 'White Jade Light Flame Indra Net Mani Jewel King Clothing Clouds', 'Vairocana's Supreme and Majestic Auspicious Light Flame Mani Jewel King Clothing Clouds', 'Light Illuminating All Realms, Enabling All Dharmadhatu in the Ten Directions to Emit Light and Interpenetrate Vairocana Mani Jewel King Clothing Clouds', 'Ocean Adornment Mani Jewel King Clothing Clouds', such clouds, one by one, filled the void and the Dharmadhatu; having arrived at the Buddha's place, they bowed at the Buddha's feet as an offering. Having completed their respects, they transformed into a great ocean in the north, from which emerged Mani Jewel King Pavilions, and a Vairocana Lapis Lazuli Jewel Victorious Lotus Treasury Lion Throne, where all the Bodhisattvas sat in full lotus posture, with the Constellation Banner Wonderful Adornment Treasury Mani Jewel King as their head pearl, and their bodies covered by a lion-like, majestic and virtuous Mani Jewel Net. Beyond an inexpressible number of Buddha lands, as numerous as the dust motes of world-seas, to the northeast, there is a world-sea named 'All Earth Kings', where the Buddha is named 'Releasing Treasure Light Net, Universally Illuminating the Dharmadhatu, Formless Eye'; in that Tathagata assembly, there is a Bodhisattva Mahasattva named 'Wonderful Transformation Pervading the Dharmadhatu Wish Moon King'; together with an inexpressible number of Bodhisattvas, as numerous as the dust motes of world-seas, they came from that Buddha assembly to the Tathagata's place, all using their divine powers to transform into various wonderful treasure-adorned pavilion clouds; namely: appearing as all treasure banner pavilion clouds, appearing as all fragrance king pavilion clouds, appearing as all incense burning pavilion clouds, appearing as all white sandalwood fragrance pavilion clouds, appearing as all kusuma flower pavilion clouds, appearing as all mani jewel king pavilion clouds, appearing as all vajra jewel king pavilion clouds, appearing as all jambudvipa gold pavilion clouds, appearing as all silk clothing pavilion clouds, appearing as all wonderful lotus flower pavilion clouds, such clouds, one by one, covered the void and the Dharmadhatu; having arrived at the Buddha's place, they bowed at the Buddha's feet as an offering; having completed their respects, they transformed into the northeast
作一切法界門妙寶山峰摩尼寶王樓閣，及無比香王摩尼寶蓮華藏師子之座，諸菩薩眾各于其上結跏趺坐，冠以種種雜色摩尼寶王妙莊嚴冠，以拘蘇摩華如意寶網羅覆其身。
東南方過不可說佛剎極微塵數世界海，外有世界海名香云莊嚴幢，佛號龍自在王；于彼如來大眾海中，有菩薩摩訶薩名法慧光明威德王，與不可說世界海極微塵數諸菩薩俱，從彼佛會向如來所，悉以神力出興種種上妙寶色圓滿光明雲；所謂：金色幢圓滿光明雲、無量寶色圓滿光明雲、如來頂髻色圓滿光明雲、如來眉間毫相色圓滿光明雲、種種寶色圓滿光明雲、蓮華藏色圓滿光明雲、寶樹垂枝色圓滿光明雲、摩尼寶王色圓滿光明雲、閻浮檀金色圓滿光明雲、日月星宿色圓滿光明雲，如是等云一一充滿虛空法界；既至佛所，頂禮佛足以為供養；脩敬畢已，即于東南方化作離垢摩尼拘蘇摩華毗盧遮那吉祥摩尼寶王樓閣，及金剛摩尼寶蓮華藏師子之座，諸菩薩眾各于其上結跏趺坐，以眾寶光焰摩尼王網羅覆其身。
西南方過不可說佛剎極微塵數世界海，外有世界海名日藏光明摩尼寶王，佛號普智光照法月王；于彼如來大眾海中，有菩薩摩訶薩名摧碎一切魔力智幢王，與不可說世界海極微塵數諸菩薩俱，從彼佛會向如來所，於一切毛孔出等虛空界
【現代漢語翻譯】 現代漢語譯本：他們化現出一切法界門（指通往真理的途徑）的奇妙寶山峰，摩尼寶王（一種珍貴的寶石）樓閣，以及無與倫比的香王摩尼寶蓮花藏獅子座。諸位菩薩各自在這些座位上結跏趺坐（一種禪坐姿勢），頭戴以各種雜色摩尼寶王精妙裝飾的寶冠，身上覆蓋著拘蘇摩花（一種香花）如意寶網。 在東南方，越過不可言說的佛剎極微塵數（形容極多）的世界海之外，有一個名為香云莊嚴幢的世界海，那裡的佛號為龍自在王。在那位如來的大眾海中，有一位菩薩摩訶薩（偉大的菩薩）名為法慧光明威德王，他與不可言說的世界海極微塵數諸菩薩一同，從那佛的集會來到如來所在之處。他們都以神通力顯現出各種上妙寶色的圓滿光明雲，例如：金色幢圓滿光明雲、無量寶色圓滿光明雲、如來頂髻色圓滿光明雲、如來眉間毫相色圓滿光明雲、各種寶色圓滿光明雲、蓮花藏色圓滿光明雲、寶樹垂枝色圓滿光明雲、摩尼寶王色圓滿光明雲、閻浮檀金色圓滿光明雲、日月星宿色圓滿光明雲等等。這些雲彩一一充滿虛空法界。到達佛所后，他們頂禮佛足以示供養。禮敬完畢，他們就在東南方化現出離垢摩尼拘蘇摩花毗盧遮那（佛名）吉祥摩尼寶王樓閣，以及金剛摩尼寶蓮花藏獅子座。諸位菩薩各自在這些座位上結跏趺坐，身上覆蓋著眾寶光焰摩尼王網。 在西南方，越過不可言說的佛剎極微塵數的世界海之外，有一個名為日藏光明摩尼寶王的世界海，那裡的佛號為普智光照法月王。在那位如來的大眾海中，有一位菩薩摩訶薩名為摧碎一切魔力智幢王，他與不可言說的世界海極微塵數諸菩薩一同，從那佛的集會來到如來所在之處，從一切毛孔中發出等同虛空界的光明雲。
【English Translation】 English version: They manifested wondrous jeweled mountain peaks, jeweled king's pavilions of all Dharma realms (referring to the paths to truth), and incomparable fragrant king's jeweled lotus-treasury lion thrones. Each of the Bodhisattvas sat in the lotus posture (a meditative posture) upon these seats, wearing crowns exquisitely adorned with various multicolored jeweled king's gems, and their bodies were covered with wish-fulfilling nets of kusuma flowers (a fragrant flower). In the southeast, beyond countless world-seas of inexpressible Buddha-lands, there is a world-sea named Fragrant Cloud Adornment Banner, where the Buddha is named Dragon Sovereign King. In that Tathagata's (another name for Buddha) great assembly, there is a Bodhisattva Mahasattva (a great Bodhisattva) named Dharma Wisdom Light Majestic King, who, along with countless Bodhisattvas from inexpressible world-seas, came from that Buddha's assembly to the place of the Tathagata. They all used their spiritual powers to manifest various supreme and wondrous colored, perfect light clouds, such as: golden banner perfect light clouds, immeasurable jeweled colored perfect light clouds, Tathagata's topknot colored perfect light clouds, Tathagata's eyebrow hair mark colored perfect light clouds, various jeweled colored perfect light clouds, lotus-treasury colored perfect light clouds, jeweled tree hanging branch colored perfect light clouds, jeweled king's colored perfect light clouds, jambudvipa gold colored perfect light clouds, sun, moon, and star colored perfect light clouds, and so on. Each of these clouds filled the entire space of the Dharma realm. Upon reaching the Buddha's place, they bowed at the Buddha's feet as an offering. After paying their respects, they manifested in the southeast a stainless jeweled kusuma flower Vairocana (a Buddha's name) auspicious jeweled king's pavilion, and a vajra jeweled lotus-treasury lion throne. Each of the Bodhisattvas sat in the lotus posture upon these seats, and their bodies were covered with nets of jeweled light flame kings. In the southwest, beyond countless world-seas of inexpressible Buddha-lands, there is a world-sea named Sun Treasury Light Jeweled King, where the Buddha is named Universal Wisdom Light Illuminating Dharma Moon King. In that Tathagata's great assembly, there is a Bodhisattva Mahasattva named Shattering All Demonic Power Wisdom Banner King, who, along with countless Bodhisattvas from inexpressible world-seas, came from that Buddha's assembly to the place of the Tathagata, emitting light clouds equal to the space of the universe from every pore.
種種焰云；所謂：拘蘇摩華寶焰云、種種音樂寶焰云、一切色寶焰云、金剛寶焰云、種種香薰眾寶衣焰云、如龍電光寶焰云、毗盧遮那摩尼寶焰云、騰輝摩尼寶焰云、吉祥熾盛光藏摩尼寶焰云、等三世如來普光教海摩尼寶焰云，如是等云一一皆從毛孔中出，遍虛空界；既至佛所，頂禮佛足以為供養；脩敬畢已，即于西南方化作一念普現十方法界種種光明摩尼寶王樓閣，及香焰燈光摩尼寶王勝蓮華藏師子之座，諸菩薩眾各于其上結跏趺坐，以離垢藏摩尼寶王妙光明網羅覆其身。
西北方過不可說佛剎極微塵數世界海，外有世界海名毗盧遮那愿藏，佛號普光遍照須彌山王；于彼如來大眾海中，有菩薩摩訶薩名毗盧遮那愿智星宿幢，與不可說世界海極微塵數諸菩薩俱，從彼佛會向如來所，于唸唸中各于其身一切相好、一切肢分、一切毛孔一一皆出三世一切諸影像云；所謂：出一切如來影像云、出一切菩薩影像云、出一切如來眾會影像云、出一切如來變化輪影像云、出一切如來本事海相應身影像云、出一切聲聞、辟支佛影像云、出一切如來菩提樹種種光色影像云、出一切如來神通影像云、出一切世主身影像云、出一切清凈佛剎影像云、唸唸出生如是等云一一充滿虛空法界；既至佛所，頂禮佛足以為供養；脩敬畢已，即于
【現代漢語翻譯】 現代漢語譯本：各種各樣的火焰云；包括：拘蘇摩華寶焰云（拘蘇摩花，一種花名，這裡指用拘蘇摩花裝飾的寶焰云）、各種音樂寶焰云、一切色彩寶焰云、金剛寶焰云、各種香薰眾寶衣焰云、如龍電光寶焰云、毗盧遮那摩尼寶焰云（毗盧遮那佛的摩尼寶珠所形成的火焰云）、騰輝摩尼寶焰云、吉祥熾盛光藏摩尼寶焰云、以及等同於三世如來普光教海摩尼寶焰云。像這樣的云，每一朵都從毛孔中生出，遍佈虛空界；到達佛所在之處后，頂禮佛足作為供養；恭敬禮拜完畢，就在西南方化現出一種能夠在一念之間普現十方法界的各種光明摩尼寶王樓閣，以及香焰燈光摩尼寶王勝蓮華藏獅子座，諸位菩薩各自在上面結跏趺坐，用離垢藏摩尼寶王美妙的光明網覆蓋他們的身體。 在西北方，經過不可說佛剎極微塵數的世界海之外，有一個世界海名為毗盧遮那愿藏，那裡的佛號為普光遍照須彌山王；在那位如來的大眾海中，有一位菩薩摩訶薩名為毗盧遮那愿智星宿幢，與不可說世界海極微塵數那麼多的菩薩一起，從那佛的集會處來到如來所在之處，在每一個念頭中，各自從他們身上的一切相好、一切肢體、一切毛孔中，都生出三世一切諸佛的影像云；包括：生出一切如來影像云、生出一切菩薩影像云、生出一切如來眾會影像云、生出一切如來變化輪影像云、生出一切如來本事海相應身影像云、生出一切聲聞、辟支佛影像云、生出一切如來菩提樹種種光色影像云、生出一切如來神通影像云、生出一切世主身影像云、生出一切清凈佛剎影像云，每一個念頭都生出像這樣的云，每一朵都充滿虛空法界；到達佛所在之處后，頂禮佛足作為供養；恭敬禮拜完畢，就在
【English Translation】 English version: Various kinds of flame clouds; namely: Kusuma Flower Treasure Flame Clouds (Kusuma flower, a type of flower, here referring to treasure flame clouds decorated with Kusuma flowers), Various Music Treasure Flame Clouds, All Colors Treasure Flame Clouds, Vajra Treasure Flame Clouds, Various Fragrant Incense Treasure Garment Flame Clouds, Dragon Lightning Treasure Flame Clouds, Vairocana Mani Treasure Flame Clouds (flame clouds formed by the Mani jewel of Vairocana Buddha), Radiant Mani Treasure Flame Clouds, Auspicious Blazing Light Treasury Mani Treasure Flame Clouds, and those equivalent to the Mani Treasure Flame Clouds of the Universal Light Teaching Ocean of the Buddhas of the Three Times. Such clouds, each one, emerged from the pores, pervading the entire space; upon reaching the Buddha's location, they prostrated at the Buddha's feet as an offering; after completing their respectful salutations, they transformed in the southwest into various luminous Mani Treasure King pavilions that could manifest all the realms of the ten directions in a single thought, as well as the Fragrant Flame Light Mani Treasure King Supreme Lotus Treasury Lion Throne, where all the Bodhisattvas sat in full lotus posture, covering their bodies with the immaculate Mani Treasure King's wondrous light net. In the northwest, beyond an inexpressible number of Buddha lands as numerous as the dust motes of world seas, there is a world sea named Vairocana's Vow Treasury, where the Buddha is named Universal Light Illuminating Sumeru Mountain King; within that Tathagata's great assembly, there is a Bodhisattva Mahasattva named Vairocana's Vow Wisdom Constellation Banner, who, along with an inexpressible number of Bodhisattvas as numerous as the dust motes of world seas, came from that Buddha's assembly to the Tathagata's location, and in each thought, from all the marks and characteristics of their bodies, all their limbs, and all their pores, they emitted clouds of images of all the Buddhas of the three times; including: emitting clouds of images of all Tathagatas, emitting clouds of images of all Bodhisattvas, emitting clouds of images of all Tathagata assemblies, emitting clouds of images of all Tathagata transformation wheels, emitting clouds of images of all Tathagata's past life oceans corresponding bodies, emitting clouds of images of all Sravakas and Pratyekabuddhas, emitting clouds of images of all Tathagata's Bodhi trees with various lights and colors, emitting clouds of images of all Tathagata's supernatural powers, emitting clouds of images of all world rulers, emitting clouds of images of all pure Buddha lands, in each thought, such clouds were emitted, each one filling the entire space of the Dharma realm; upon reaching the Buddha's location, they prostrated at the Buddha's feet as an offering; after completing their respectful salutations, they transformed in
西北方化作普照十方毗盧遮那摩尼寶王莊嚴藏樓閣，及光明遍照一切世間摩尼寶王大蓮華藏師子之座，諸菩薩眾各于其上結跏趺坐，冠以普焰光明摩尼寶冠，以無能勝光明真珠網羅覆其身。
大方廣佛華嚴經卷第一 大正藏第 10 冊 No. 0293 大方廣佛華嚴經
大方廣佛華嚴經卷第二
罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品
爾時，下方過不可說佛剎極微塵數世界海，外有世界海名一切如來圓滿普焰光，佛號無著智星宿幢王；于彼如來大眾海中，有菩薩摩訶薩名破諸蓋障勇猛智自在王，與不可說世界海極微塵數諸菩薩俱，從彼佛會向如來所，悉以神力，于其身上一一毛孔出演說種種法海妙音聲云。所謂：出演說一切法義眾生語言陀羅尼海音聲云、出演說一切三世菩薩修行方便海音聲云、出演說一切菩薩誓願方便海音聲云、出演說一切菩薩圓滿清凈波羅蜜海音聲云、出演說一切菩薩遍一切剎圓滿行海音聲云、出演說一切菩薩成滿種種神通輪海音聲云、出演說一切如來往詣道場破魔軍眾銷竭煩惱成等正覺神通輪海音聲云、出演說一切如來轉妙法輪種種名句修多羅海音聲云、出演說一切如來隨應教化調伏眾生方便行海音聲云、出演說一切如來隨時隨善根隨其願力普
【現代漢語翻譯】 現代漢語譯本：西北方變化成普照十方世界的毗盧遮那（Vairocana，意為光明遍照）摩尼寶王莊嚴藏樓閣，以及光明遍照一切世間的摩尼寶王大蓮花藏獅子之座。諸位菩薩都各自在座位上結跏趺坐，頭戴普焰光明摩尼寶冠，身上覆蓋著無能勝光明真珠網羅。
《大方廣佛華嚴經》卷第一 大正藏第 10 冊 No. 0293 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第二
罽賓國（Kashmir）三藏般若（Prajna）奉詔譯入《不思議解脫境界普賢行愿品》
當時，下方經過不可說佛剎極微塵數的世界海之外，有一個世界海名為一切如來圓滿普焰光，佛號無著智星宿幢王（Anasakta-jnana-tara-dhvaja-raja）。在那如來大眾海中，有一位菩薩摩訶薩名為破諸蓋障勇猛智自在王（Sarva-avarana-vidhvamsana-vira-jnana-svatantra-raja），與不可說世界海極微塵數諸菩薩一同，從那佛會來到如來所在之處。他們都以神通之力，從身上每一個毛孔中發出演說種種法海的微妙音聲云。這些音聲云包括：演說一切法義眾生語言陀羅尼海的音聲云、演說一切三世菩薩修行方便海的音聲云、演說一切菩薩誓願方便海的音聲云、演說一切菩薩圓滿清凈波羅蜜海的音聲云、演說一切菩薩遍一切剎圓滿行海的音聲云、演說一切菩薩成就種種神通輪海的音聲云、演說一切如來前往道場破魔軍眾、消竭煩惱、成就等正覺神通輪海的音聲云、演說一切如來轉妙法輪、種種名句修多羅海的音聲云、演說一切如來隨應教化調伏眾生方便行海的音聲云、演說一切如來隨時隨善根隨其願力普遍
【English Translation】 English version: In the northwest, there transformed into a jeweled palace, the Adornment Treasury of Vairocana (the Illuminator) Mani King, illuminating all directions, and a great lotus treasury lion throne of the Mani King, illuminating all worlds. All the Bodhisattvas sat cross-legged on their respective seats, wearing crowns of universally blazing light, adorned with mani jewels, and their bodies were covered with nets of invincible light pearls.
The Avatamsaka Sutra, Volume 1 Taisho Tripitaka Volume 10, No. 0293, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 2
Translated by Tripitaka Prajna (Wisdom) of Kashmir under imperial decree, entering the Inconceivable Liberation Realm, the Practices and Vows of Samantabhadra
At that time, beyond the number of world-seas equal to the dust motes of inexpressible Buddha-lands below, there was a world-sea named 'The Universal Blazing Light of All Tathagatas,' and the Buddha there was named 'Anasakta-jnana-tara-dhvaja-raja' (King of Unattached Wisdom Star Banner). In that assembly of the Tathagata, there was a Bodhisattva Mahasattva named 'Sarva-avarana-vidhvamsana-vira-jnana-svatantra-raja' (King of Courageous Wisdom, Free from All Obstructions), who, together with Bodhisattvas equal to the dust motes of inexpressible world-seas, came from that Buddha's assembly to where the Tathagata was. Through their spiritual powers, from each pore of their bodies, they emitted clouds of subtle sounds expounding various Dharma oceans. These sound clouds included: clouds of sound expounding the Dharani ocean of the languages of all beings and the meanings of all Dharmas; clouds of sound expounding the ocean of skillful means of practice of all Bodhisattvas of the three times; clouds of sound expounding the ocean of skillful means of the vows of all Bodhisattvas; clouds of sound expounding the ocean of the perfect and pure Paramitas of all Bodhisattvas; clouds of sound expounding the ocean of the perfect practices of all Bodhisattvas pervading all lands; clouds of sound expounding the ocean of the wheels of various spiritual powers accomplished by all Bodhisattvas; clouds of sound expounding the ocean of the wheels of spiritual powers of all Tathagatas going to the Bodhi-mandala, destroying the armies of Mara, exhausting afflictions, and attaining perfect enlightenment; clouds of sound expounding the ocean of the Sutras of various names and phrases of all Tathagatas turning the wonderful Dharma wheel; clouds of sound expounding the ocean of the skillful means of practice of all Tathagatas teaching and subduing beings according to their needs; clouds of sound expounding all Tathagatas universally according to the time, good roots, and the power of their vows
令獲得一切智智善巧方便海音聲云，如是等云一一充滿虛空法界，既至佛所，頂禮佛足以為供養，脩敬畢已，即于下方，化作現一切如來宮殿，光明種種色藏寶樓閣，及一切妙形像寶蓮華藏師子之座，諸菩薩眾各于其上結跏趺坐，以普現一切菩提場影像光幢摩尼王冠以嚴其身。
上方過不可說佛剎極微塵數世界海，外有世界海名無盡佛種性，佛號普智圓滿差別光明大聲王；于彼如來大眾海中，有菩薩摩訶薩名普遍法界大愿際，與不可說世界海極微塵數諸菩薩俱，受彼佛教，發彼道場，而來向此娑婆世界毗盧遮那如來所，悉以神力各于其身一切相好、一切身份、一切肢節、一切毛孔、一切言音、一切名句、一切衣服、一切莊嚴具中，現毗盧遮那等盡過去際一切諸佛、盡未來際一切諸佛、盡現在際一切諸佛、並其眾會，十方剎土清凈雜染，廣狹大小，靡不皆現；亦現彼佛過去所行檀那波羅蜜，隨順積集一切施行，受者、財物、本事、影像相應行海；亦現彼佛過去所行屍羅波羅蜜，隨順積集本事影像相應行海；亦現彼佛過去所行羼提波羅蜜，斷截肢體，心無動亂，隨順積集本事影像相應行海；亦現彼佛過去所行毗梨耶波羅蜜，勇猛不退，隨順積集本事影像相應行海；亦現彼佛過去所求一切如來禪那波羅蜜，隨順積集而
【現代漢語翻譯】 現代漢語譯本：令獲得一切智慧的善巧方便的音聲如海云一般，這樣的雲朵充滿整個虛空法界，到達佛陀所在之處，頂禮佛足作為供養，恭敬完畢后，即在下方，化現出一切如來的宮殿，光明閃耀、色彩繽紛的寶藏樓閣，以及各種美妙形象的寶蓮花藏獅子座，諸位菩薩各自在上面結跏趺坐，以普遍顯現一切菩提道場的影像光幢摩尼寶冠來莊嚴自身。 上方越過不可說佛剎極微塵數的世界海，之外有一個世界海名為無盡佛種性，佛號為普智圓滿差別光明大聲王（意為以普遍智慧圓滿一切差別，發出光明大音聲的佛陀）；在那如來大眾海中，有一位菩薩摩訶薩名為普遍法界大愿際（意為以普遍的願力遍及整個法界的菩薩），與不可說世界海極微塵數諸菩薩一同，接受那位佛陀的教誨，從那個道場出發，來到這個娑婆世界毗盧遮那如來（意為光明遍照的佛陀）所在之處，都以神通之力，各自在自身的一切相好、一切身份、一切肢節、一切毛孔、一切言音、一切名句、一切衣服、一切莊嚴具中，顯現出毗盧遮那等過去、未來、現在一切諸佛，以及他們的集會，十方剎土的清凈與雜染，廣闊與狹小，大小，沒有不顯現的；也顯現出那位佛陀過去所修的檀那波羅蜜（意為佈施的圓滿），隨順積集一切佈施的行為，受者、財物、本事、影像相應的行為之海；也顯現出那位佛陀過去所修的尸羅波羅蜜（意為持戒的圓滿），隨順積集本事影像相應的行為之海；也顯現出那位佛陀過去所修的羼提波羅蜜（意為忍辱的圓滿），即使被斷截肢體，內心也毫無動亂，隨順積集本事影像相應的行為之海；也顯現出那位佛陀過去所修的毗梨耶波羅蜜（意為精進的圓滿），勇猛不退，隨順積集本事影像相應的行為之海；也顯現出那位佛陀過去所求的一切如來禪那波羅蜜（意為禪定的圓滿），隨順積集而
【English Translation】 English version: Causing the sound clouds of skillful means of all-knowing wisdom to be like the ocean, such clouds fill the entire space of the Dharma realm. Having arrived at the Buddha's place, they prostrate at the Buddha's feet as an offering. After completing the reverence, they transform below, manifesting palaces of all Tathagatas, luminous and colorful treasure pavilions, and various wonderful forms of treasure lotus lion thrones. Each of the Bodhisattvas sits cross-legged upon them, adorning themselves with the image light banners and mani crowns that universally manifest all Bodhi grounds. Above, passing beyond incalculable Buddha lands as numerous as the finest dust particles of world oceans, there is a world ocean named Endless Buddha Lineage. The Buddha there is named Universal Wisdom Perfect Distinctive Light Great Sound King (meaning the Buddha who perfects all distinctions with universal wisdom and emits a great sound of light). In that ocean of the Tathagata assembly, there is a Bodhisattva Mahasattva named Universal Dharma Realm Great Vow Boundary (meaning the Bodhisattva whose universal vows pervade the entire Dharma realm), together with incalculable world oceans as numerous as the finest dust particles of Bodhisattvas. Receiving the teachings of that Buddha, they depart from that Bodhi ground and come towards this Saha world where Vairocana Tathagata (meaning the Buddha whose light shines everywhere) resides. Through their spiritual powers, each manifests in all their marks and characteristics, all their body parts, all their limbs, all their pores, all their voices, all their names and phrases, all their clothes, and all their adornments, all the Buddhas of the past, future, and present, including Vairocana, and their assemblies. The pure and impure, vast and narrow, large and small of the ten directions of lands are all manifested. They also manifest the Dana Paramita (meaning the perfection of giving) practiced by that Buddha in the past, following and accumulating all acts of giving, the sea of actions corresponding to the receiver, the objects, the events, and the images. They also manifest the Sila Paramita (meaning the perfection of morality) practiced by that Buddha in the past, following and accumulating the sea of actions corresponding to the events and images. They also manifest the Ksanti Paramita (meaning the perfection of patience) practiced by that Buddha in the past, even when limbs are severed, the mind remains undisturbed, following and accumulating the sea of actions corresponding to the events and images. They also manifest the Virya Paramita (meaning the perfection of diligence) practiced by that Buddha in the past, being courageous and unretreating, following and accumulating the sea of actions corresponding to the events and images. They also manifest the Dhyana Paramita (meaning the perfection of meditation) sought by that Buddha in the past, following and accumulating
得成就本事影像相應行海；亦現彼佛過去所求般若波羅蜜，一切如來所轉法輪，所成就法，發勇猛心一切皆捨本事影像相應行海；亦現彼佛過去所成方便波羅蜜，樂見一切佛，樂行一切菩薩道、樂化一切眾生界本事影像相應行海；亦現彼佛過去所發願波羅蜜，一切菩薩廣大誓願清凈莊嚴本事影像相應行海；亦現彼佛過去所成一切菩薩力波羅蜜，了種種行清凈和合本事影像相應行海；亦現彼佛過去所修一切菩薩智波羅蜜，圓滿清凈種種差別證悟法門本事影像相應行海；如是所現一切如來本事影像相應行海悉皆遍滿廣大法界。
既至佛所，頂禮佛足以為供養，脩敬畢已，即于上方化作一切金剛寶王種種莊嚴藏樓閣，及帝青金剛寶王蓮華藏師子之座，諸菩薩眾各于其上結跏趺坐，以演說三世如來名號大音聲海；摩尼寶王為髻，明珠莊嚴寶冠，以一切妙寶光焰熾盛摩尼王網羅覆其身。如是十方一切菩薩各以種種神通興種種供養云來會道場普周法界。此諸菩薩並其眷屬皆從普賢行愿所生，以凈智眼普見三世一切諸佛。眾所樂見種種相海，得無礙耳，普聞十方一切如來所轉法輪修多羅海已，得至於一切菩薩最勝自在究竟彼岸，于唸唸中現大神變能遍親近十方諸佛，一身充滿一切世界，普現諸佛道場眾會，光明遍照一切世界。
【現代漢語翻譯】 現代漢語譯本 獲得成就本事的影像，與相應的修行大海相合；也顯現那佛過去所求的般若波羅蜜（智慧到彼岸），一切如來所轉的法輪（佛法教義），所成就的法，發起勇猛心，一切都捨棄，與本事影像相應的修行大海相合；也顯現那佛過去所成就的方便波羅蜜（善巧方法到彼岸），樂於見到一切佛，樂於修行一切菩薩道，樂於教化一切眾生界，與本事影像相應的修行大海相合；也顯現那佛過去所發的愿波羅蜜（誓願到彼岸），一切菩薩廣大誓願清凈莊嚴，與本事影像相應的修行大海相合；也顯現那佛過去所成就的一切菩薩力波羅蜜（力量到彼岸），明瞭一切修行清凈和合，與本事影像相應的修行大海相合；也顯現那佛過去所修的一切菩薩智波羅蜜（智慧到彼岸），圓滿清凈種種差別證悟法門，與本事影像相應的修行大海相合；如此所顯現的一切如來本事影像相應的修行大海，都遍滿廣大法界。 到達佛的處所后，頂禮佛足作為供養，脩敬完畢后，就在上方化作一切金剛寶王種種莊嚴的樓閣，以及帝青金剛寶王蓮花藏的獅子座，諸位菩薩都各自在上面結跏趺坐，以演說三世如來的名號大音聲海；以摩尼寶王為髮髻，用明珠莊嚴的寶冠，用一切妙寶光焰熾盛的摩尼王網覆蓋其身。像這樣，十方一切菩薩各自以種種神通興起種種供養云，來會集道場，普遍周遍法界。這些菩薩以及他們的眷屬，都從普賢行愿所生，用清凈的智慧之眼普遍見到三世一切諸佛。眾生所樂見的種種相海，得到無礙的耳朵，普遍聽聞十方一切如來所轉的法輪修多羅海（佛經教義），已經到達一切菩薩最殊勝自在的究竟彼岸，在念念之中顯現大神變，能夠普遍親近十方諸佛，一身充滿一切世界，普遍顯現諸佛道場的眾會，光明遍照一切世界。
【English Translation】 English version Attaining the image of accomplished abilities, in accordance with the ocean of corresponding practices; also manifesting that Buddha's past pursuit of Prajna Paramita (perfection of wisdom), all the Dharma wheels (teachings) turned by all Tathagatas, the Dharma accomplished, generating courageous minds, abandoning everything, in accordance with the ocean of practices corresponding to the image of abilities; also manifesting that Buddha's past accomplishment of Upaya Paramita (perfection of skillful means), delighting in seeing all Buddhas, delighting in practicing all Bodhisattva paths, delighting in transforming all realms of sentient beings, in accordance with the ocean of practices corresponding to the image of abilities; also manifesting that Buddha's past generation of Pranidhana Paramita (perfection of vows), all Bodhisattvas' vast vows, pure and adorned, in accordance with the ocean of practices corresponding to the image of abilities; also manifesting that Buddha's past accomplishment of all Bodhisattva Bala Paramita (perfection of power), understanding all practices, pure and harmonious, in accordance with the ocean of practices corresponding to the image of abilities; also manifesting that Buddha's past cultivation of all Bodhisattva Jnana Paramita (perfection of knowledge), complete and pure, various different methods of enlightenment, in accordance with the ocean of practices corresponding to the image of abilities; thus, all the oceans of practices corresponding to the images of abilities of all Tathagatas manifested, all pervade the vast Dharma realm. Having arrived at the Buddha's place, they prostrate at the Buddha's feet as an offering, and after completing the act of reverence, they transform above into all kinds of magnificent palaces adorned with Vajra Jewel Kings, and the lion throne of the Lapis Lazuli Vajra Jewel King Lotus Treasury, where all the Bodhisattvas sit in full lotus posture, proclaiming the great ocean of sound of the names of the Tathagatas of the three times; with a Mani Jewel King as a topknot, a jeweled crown adorned with pearls, and a net of Mani Kings with the blazing light of all wondrous jewels covering their bodies. In this way, all the Bodhisattvas of the ten directions, each with various supernatural powers, raise various clouds of offerings, gathering at the Bodhimanda, universally pervading the Dharma realm. These Bodhisattvas and their retinues are all born from the practices and vows of Samantabhadra, using the pure wisdom eye to universally see all the Buddhas of the three times. They obtain the unobstructed ear, universally hearing the ocean of Sutras (scriptures) of the Dharma wheels turned by all the Tathagatas of the ten directions, having reached the ultimate shore of the most supreme freedom of all Bodhisattvas, manifesting great supernatural transformations in every thought, able to universally approach all the Buddhas of the ten directions, one body filling all worlds, universally manifesting the assemblies of the Buddhas' Bodhimandas, with light illuminating all worlds.
於一塵中普現十方，盡虛空界、一切世界，于彼世界現種種身，隨諸眾生應受化者調伏成熟，未曾失時；一切毛孔出大音聲，周聞十方，演暢如來妙法輪云，廣大境界；知諸眾生悉皆如幻，知諸如來悉皆如影，知諸界趣業行受生悉皆如夢，知諸世間所現果報如鏡中像，知諸世間諸有生起如熱時焰，知諸國土依心想住皆如變化；通達如來十種智力威德自在，如大牛王，得無所畏，能師子吼，深入無盡辯才大海，了知眾生諸秘密海，深入文字語言智海，了達法界猶如虛空；得諸菩薩神通智慧威力，勇健摧伏魔軍，智力明徹，了達三世，知一切法無有違諍，而常趣求一切智地，以無斷智入諸世間，以法界智流出教海；得神通力，能令十方一切世界展轉相入；得善根力于諸世界自在受生；得周遍眼普見十方一切世界廣狹、大小；得無礙智于微細境現廣大剎，于廣大境現微細剎，以自在力於一佛所得一切佛功德智慧威神所加，普見十方無有疑惑，於一念頃能以神通普遍十方一切剎海。具足如是無量功德諸大菩薩滿逝多林皆是如來威神之力。
於時，上首諸大聲聞：大智舍利弗、神通目揵連、摩訶迦葉、離婆多、須菩提、阿㝹樓馱、難陀、劫賓那、迦旃延、富樓那彌多羅尼子等在逝多林皆悉不見如來神力、如來嚴好、如來境
【現代漢語翻譯】 現代漢語譯本 於一微塵中普遍顯現十方，遍及虛空界的一切世界，在那些世界顯現種種身形，隨著各種眾生應該接受教化的程度來調伏和使其成熟，從未錯過時機；一切毛孔發出巨大的音聲，周遍傳聞十方，宣揚如來微妙的法輪，境界廣大；知道一切眾生都如幻象，知道一切如來都如影像，知道一切界趣的業行和受生都如夢境，知道世間所顯現的果報如同鏡中的影像，知道世間一切事物的生起如同熱時的火焰，知道一切國土依隨心念而住都如變化；通達如來十種智慧力量的威德自在，如同大牛王，獲得無所畏懼，能夠發出獅子吼，深入無盡的辯才大海，瞭解眾生的一切秘密，深入文字語言的智慧海洋，通達法界猶如虛空；獲得諸菩薩的神通智慧威力，勇猛地摧伏魔軍，智慧明徹，通達過去、現在、未來三世，知道一切法沒有違背和諍論，而常常追求一切智慧的境地，以無間斷的智慧進入世間，以法界的智慧流出教法的海洋；獲得神通力量，能夠使十方一切世界互相進入；獲得善根力量，在各個世界自在地受生；獲得周遍的眼睛，普遍看見十方一切世界的廣狹、大小；獲得無礙的智慧，在微細的境界中顯現廣大的剎土，在廣大的境界中顯現微細的剎土，以自在的力量，在一個佛所獲得的一切佛的功德智慧威神所加持，普遍看見十方沒有疑惑，在一念之間能夠以神通普遍到達十方一切剎土的海洋。具備如此無量功德的諸大菩薩充滿逝多林（Jetavana），都是如來的威神之力。 當時，上首的諸大聲聞：大智舍利弗（Sariputra）、神通目犍連（Maudgalyayana）、摩訶迦葉（Mahakasyapa）、離婆多（Revata）、須菩提（Subhuti）、阿㝹樓馱（Aniruddha）、難陀（Nanda）、劫賓那（Kapphina）、迦旃延（Katyayana）、富樓那彌多羅尼子（Purna Maitrayaniputra）等在逝多林（Jetavana）都完全沒有看見如來的神力、如來的莊嚴、如來的境界。
【English Translation】 English version In one mote of dust, universally appear the ten directions, the entire realm of empty space, all the worlds. In those worlds, they manifest various bodies, according to how beings should be tamed and matured, never missing the opportune time. From every pore of their skin, they emit great sounds, pervading the ten directions, expounding the wonderful Dharma wheel of the Tathagata, a vast realm. They know all beings are like illusions, know all Tathagatas are like shadows, know all realms of existence, karmic actions, and rebirths are like dreams, know the results manifested in the world are like images in a mirror, know all arising in the world is like heat haze, know all lands abide by the thoughts of the mind, all like transformations. They have penetrated the ten powers of wisdom and majestic freedom of the Tathagata, like a great bull king, attaining fearlessness, able to roar like a lion, delving into the endless ocean of eloquence, understanding all the secret oceans of beings, delving into the ocean of wisdom of written and spoken language, comprehending the Dharma realm as empty space. They have attained the supernatural powers and wisdom of the Bodhisattvas, bravely subduing the armies of Mara, their wisdom is clear and bright, understanding the three periods of time, knowing all dharmas are without contradiction or dispute, and constantly seeking the ground of all wisdom, entering the world with uninterrupted wisdom, and with the wisdom of the Dharma realm, flowing out the ocean of teachings. They have attained supernatural powers, able to cause all the worlds of the ten directions to enter into each other. They have attained the power of good roots, freely taking birth in all worlds. They have attained the all-pervading eye, universally seeing the vastness, smallness, and size of all the worlds in the ten directions. They have attained unobstructed wisdom, manifesting vast lands in minute realms, and manifesting minute lands in vast realms. With their power of freedom, through the power of all the Buddhas' merits, wisdom, and majestic power attained in one Buddha, they universally see the ten directions without doubt, and in a single moment, they can universally reach all the oceans of lands in the ten directions with their supernatural powers. The great Bodhisattvas, possessing such immeasurable merits, filling Jetavana, are all due to the majestic power of the Tathagata. At that time, the foremost great Sravakas: the wise Sariputra, the supernaturally powerful Maudgalyayana, Mahakasyapa, Revata, Subhuti, Aniruddha, Nanda, Kapphina, Katyayana, Purna Maitrayaniputra, and others, in Jetavana, all did not see the Tathagata's supernatural power, the Tathagata's adornments, or the Tathagata's realm.
界、如來遊戲、如來神變、如來尊勝、如來妙行、如來威德、如來加持、如來剎海；亦復不見不可思議菩薩境界、菩薩集會、菩薩遍入、菩薩親近，菩薩神通、菩薩遊戲、菩薩眷屬、菩薩方處、菩薩師子座、菩薩宮殿、菩薩威儀、菩薩三昧、菩薩周遍觀察、菩薩師子頻申、菩薩勇猛、菩薩供養、菩薩授記、菩薩成熟、菩薩身業清凈、菩薩智身圓滿、菩薩愿身顯示、菩薩色身普遍、菩薩相好具足、菩薩常光圓滿、菩薩放大光網、菩薩起變化云、菩薩普遍方網、菩薩諸行圓滿，如是種種皆悉不見。何以故？以善根不同故。彼於過去本不修集見一切佛種種神通妙善根故；本不讚說十方剎海普遍莊嚴凈功德故；本不稱歎諸佛世尊種種神通變化事故；本不能于生死之中發阿耨多羅三藐三菩提心故；本不勸發一切眾生令住廣大菩提心故；本不能令如來種性不斷絕故；本不精勤攝受一切諸眾生故；本不勤修一切菩薩波羅蜜故；本于生死不勸眾生求智眼故；本不修習順一切智諸善根故，本不覺瞭如來出世勝善根故；本不獲得普遍嚴凈一切佛剎神通智故；本不獲得菩薩所知廣大境界清凈眼故；本不欣求超出世間究竟不共大善根故；本不發起一切菩薩廣大誓願出離智故；本不從於一切如來威力加持之所生故；本不能知一切諸法皆如幻故；本
【現代漢語翻譯】 現代漢語譯本：他們看不見諸佛的境界（界：指佛的境界），如來的遊戲神通，如來的神變，如來的尊勝（尊勝：至高無上），如來的妙行（妙行：微妙的修行），如來的威德（威德：威嚴的德行），如來的加持，如來的剎海（剎海：佛土的海洋）；也看不見不可思議的菩薩境界，菩薩的**（原文此處缺失，無法翻譯），菩薩的遍入（遍入：無處不在），菩薩的親近，菩薩的神通，菩薩的遊戲，菩薩的眷屬，菩薩的方處（方處：所處的地方），菩薩的師子座（師子座：莊嚴的座位），菩薩的宮殿，菩薩的威儀（威儀：莊嚴的儀態），菩薩的三昧（三昧：禪定），菩薩的周遍觀察，菩薩的師子頻申（師子頻申：如獅子般威猛的伸展），菩薩的勇猛，菩薩的供養，菩薩的授記（授記：預言成佛），菩薩的成熟（成熟：使眾生修行成熟），菩薩的身業清凈，菩薩的智身圓滿，菩薩的愿身顯示，菩薩的色身普遍，菩薩的相好具足，菩薩的常光圓滿，菩薩的放大光網，菩薩的起變化云，菩薩的普遍方網，菩薩的諸行圓滿，像這樣種種都看不見。為什麼呢？因為善根不同。他們在過去沒有修集見到一切佛種種神通的妙善根；沒有贊說十方剎海普遍莊嚴的清凈功德；沒有稱歎諸佛世尊種種神通變化的事蹟；沒有能在生死之中發起阿耨多羅三藐三菩提心（阿耨多羅三藐三菩提心：無上正等正覺之心）；沒有勸發一切眾生安住于廣大的菩提心；沒有能使如來的種性不斷絕；沒有精勤攝受一切眾生；沒有勤修一切菩薩波羅蜜（波羅蜜：到達彼岸的方法）；沒有在生死中勸眾生求智慧之眼；沒有修習順應一切智的諸善根；沒有覺瞭如來出世的殊勝善根；沒有獲得普遍嚴凈一切佛剎的神通智慧；沒有獲得菩薩所知廣大境界的清凈之眼；沒有欣求超出世間究竟不共的大善根；沒有發起一切菩薩廣大誓願的出離智慧；沒有從一切如來的威力加持中所生；沒有能知一切諸法都如幻象；
【English Translation】 English version: They do not see the realms of the Buddhas (realms: the states of the Buddhas), the playful powers of the Tathagatas, the transformations of the Tathagatas, the supreme victories of the Tathagatas (supreme victories: the highest and unsurpassed), the wondrous practices of the Tathagatas (wondrous practices: subtle cultivation), the majestic virtues of the Tathagatas (majestic virtues: dignified virtues), the blessings of the Tathagatas, the ocean of Buddha-lands of the Tathagatas (ocean of Buddha-lands: the vast expanse of Buddha-lands); nor do they see the inconceivable realms of the Bodhisattvas, the Bodhisattvas' ** (missing in the original text, cannot be translated), the Bodhisattvas' omnipresence (omnipresence: being everywhere), the Bodhisattvas' closeness, the Bodhisattvas' spiritual powers, the Bodhisattvas' playful activities, the Bodhisattvas' retinue, the Bodhisattvas' places (places: where they reside), the Bodhisattvas' lion thrones (lion thrones: majestic seats), the Bodhisattvas' palaces, the Bodhisattvas' dignified demeanor (dignified demeanor: solemn bearing), the Bodhisattvas' samadhi (samadhi: meditative concentration), the Bodhisattvas' all-encompassing observation, the Bodhisattvas' lion-like stretches (lion-like stretches: powerful extensions like a lion), the Bodhisattvas' courage, the Bodhisattvas' offerings, the Bodhisattvas' predictions of Buddhahood (predictions of Buddhahood: prophecies of becoming a Buddha), the Bodhisattvas' maturation (maturation: bringing beings to spiritual maturity), the Bodhisattvas' pure bodily actions, the Bodhisattvas' perfect wisdom body, the Bodhisattvas' manifested vow body, the Bodhisattvas' universal form body, the Bodhisattvas' complete marks and characteristics, the Bodhisattvas' perfect constant light, the Bodhisattvas' emitting great light nets, the Bodhisattvas' creating transformation clouds, the Bodhisattvas' universal directional nets, the Bodhisattvas' perfect practices, all these various things they do not see. Why is that? Because their roots of goodness are different. In the past, they did not cultivate the wondrous roots of goodness to see all the Buddhas' various spiritual powers; they did not praise the universally adorned pure merits of the ten directions' ocean of Buddha-lands; they did not extol the various spiritual transformations of the Buddhas, the World Honored Ones; they were not able to generate the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: the mind of unsurpassed, right, and complete enlightenment) in the midst of birth and death; they did not encourage all beings to abide in the vast Bodhi mind; they were not able to prevent the lineage of the Tathagatas from being cut off; they did not diligently gather all beings; they did not diligently cultivate all the Bodhisattva Paramitas (Paramitas: the methods to reach the other shore); they did not encourage beings to seek the eye of wisdom in the midst of birth and death; they did not cultivate the roots of goodness that accord with all-knowing wisdom; they did not realize the supreme roots of goodness of the Tathagatas' appearance in the world; they did not obtain the spiritual wisdom to universally adorn and purify all Buddha-lands; they did not obtain the pure eye of the vast realms known by the Bodhisattvas; they did not seek the ultimate, unsurpassed great roots of goodness that transcend the world; they did not generate the wisdom of liberation from the vast vows of all Bodhisattvas; they did not arise from the power and blessings of all the Tathagatas; they were not able to know that all dharmas are like illusions;
不能知菩薩所知思想執持皆如夢故；本不能得菩薩勇猛廣大志樂深歡喜故；如是種種皆是普賢智眼境界不與一切二乘所共。以是因緣，彼諸上首大德聲聞不能聞、不能信、不能知、不能見、不能憶念、不能觀察、不能籌量、不能思惟、不能證入、不能分別。何以故？諸佛菩薩神通境界非諸二乘狹劣境故。是故，雖在逝多林中不見如來廣大神變。
複次，彼諸聲聞無如是菩薩所修最勝善根故，無如是見佛神通清凈智眼故，無如是甚深三昧微細觀察故，無如是廣大神力所加持故，無如是不可思議解脫門故，無如是神通自在故，無如是廣大勢力故，無如是廣大威德故，無如是最勝住處故，無如是智眼所行境故；是故，於此不能知、不能見、不能入、不能得、不能遍解、不能出生、不能觀察、不能忍受、不能修行、不能安住、不能開示、亦復不能廣為人說、不能讚歎、不能指示、不能授與、不能攝取、不能勸進、不能教誨令其修習、令其安住、令其證入諸佛境界。何以故？彼諸聲聞無有如是大智慧故，依聲聞乘而出離故，入聲聞道得智慧故，修聲聞行求滿足故，住聲聞果為究竟故，悟解聲聞實諦智故，住於差別真實際故，樂住寂靜為涅槃故，于諸世間舍大悲故，遠離救護諸眾生故，恒住自事趣寂滅故；是故，雖在逝多林
【現代漢語翻譯】 現代漢語譯本 不能理解菩薩所理解的思想，因為他們執持的觀念都如夢幻一般；他們原本就無法獲得菩薩勇猛、廣大、志向高遠、深切歡喜的境界；像這樣種種境界都是普賢（Samantabhadra）的智慧之眼所能洞察的，不是一切二乘（聲聞乘和緣覺乘）所能共同擁有的。因為這個原因，那些上首的大德聲聞（Śrāvaka）不能聽聞、不能相信、不能理解、不能看見、不能憶念、不能觀察、不能衡量、不能思考、不能證入、不能分別。為什麼呢？因為諸佛菩薩的神通境界不是二乘狹隘低劣的境界。所以，即使在逝多林（Jetavana）中，他們也看不到如來（Tathāgata）廣大的神通變化。 再者，那些聲聞沒有像菩薩那樣修習最殊勝的善根，沒有像菩薩那樣見到佛陀神通的清凈智慧之眼，沒有像菩薩那樣甚深的三昧（Samādhi）和細微的觀察，沒有像菩薩那樣廣大的神力所加持，沒有像菩薩那樣不可思議的解脫門，沒有像菩薩那樣神通自在，沒有像菩薩那樣廣大的勢力，沒有像菩薩那樣廣大的威德，沒有像菩薩那樣最殊勝的住處，沒有像菩薩那樣智慧之眼所能到達的境界；所以，對於這些，他們不能理解、不能看見、不能進入、不能獲得、不能普遍理解、不能產生、不能觀察、不能忍受、不能修行、不能安住、不能開示，也不能廣泛地為他人宣說、不能讚歎、不能指示、不能授予、不能攝取、不能勸進、不能教誨使其修習、使其安住、使其證入諸佛的境界。為什麼呢？因為那些聲聞沒有這樣的大智慧，他們是依聲聞乘而出離的，進入聲聞道而獲得智慧，修習聲聞行而求滿足，以住于聲聞果為究竟，領悟聲聞的真實諦理，安住於差別真實際，樂於安住寂靜為涅槃，對於世間捨棄大悲心，遠離救護一切眾生，恒常專注于自己的事情而趨向寂滅；所以，即使在逝多林中
【English Translation】 English version They cannot understand the thoughts that Bodhisattvas understand, because their attachments are like dreams; they are fundamentally unable to attain the Bodhisattvas' courageous, vast, aspirational, and deeply joyful states; such various states are all within the realm of Samantabhadra's (普賢) wisdom eye, not shared by all Śrāvakas (聲聞乘) and Pratyekabuddhas (緣覺乘). For this reason, those leading great Śrāvakas cannot hear, cannot believe, cannot understand, cannot see, cannot remember, cannot observe, cannot measure, cannot contemplate, cannot enter into, and cannot discern. Why is this so? Because the supernatural realms of Buddhas and Bodhisattvas are not the narrow and inferior realms of the two vehicles. Therefore, even in Jetavana (逝多林), they do not see the Tathāgata's (如來) vast supernatural transformations. Furthermore, those Śrāvakas do not have the most excellent roots of virtue cultivated by Bodhisattvas, do not have the pure wisdom eye to see the Buddha's supernatural powers, do not have the profound Samādhi (三昧) and subtle observation like Bodhisattvas, do not have the support of vast supernatural power, do not have the inconceivable doors of liberation, do not have the supernatural freedom, do not have the vast power, do not have the vast majestic virtue, do not have the most excellent dwelling place, and do not have the realm that the wisdom eye can reach; therefore, regarding these, they cannot understand, cannot see, cannot enter, cannot attain, cannot universally comprehend, cannot generate, cannot observe, cannot endure, cannot practice, cannot abide, cannot reveal, and also cannot widely preach to others, cannot praise, cannot indicate, cannot bestow, cannot gather, cannot encourage, cannot teach them to practice, to abide, and to enter the realms of the Buddhas. Why is this so? Because those Śrāvakas do not have such great wisdom, they have departed based on the Śrāvakayāna (聲聞乘), entered the path of Śrāvakas to gain wisdom, practiced the conduct of Śrāvakas to seek fulfillment, taken dwelling in the fruit of Śrāvakas as the ultimate, comprehended the true principles of Śrāvakas, abided in the differentiated true reality, delighted in abiding in tranquility for Nirvana, abandoned great compassion for the world, distanced themselves from saving all sentient beings, and constantly focused on their own affairs to move towards extinction; therefore, even in Jetavana
中不見如是種種神變。何以故？本于如來一切智性不能志求、不能積集、不能樂欲、不能出生、不能修習、不能清凈、亦于如來三昧神通不能入、不能行、不能知見、不能證得。何以故？如是境界唯諸菩薩廣大智眼乃能見知，非諸聲聞所行境故；以是因緣諸大聲聞雖覆住在逝多林中，不見如來種種神變、種種加持、種種佛剎、種種嚴凈，及大菩薩普遍眾會遊戲神通皆悉不見。譬如恒河兩岸多有百千億無量餓鬼，裸露、飢渴、羸瘦、憔悴、皮肉、筋骨、內外焦然、風飄日曝、遍體乾枯、烏鷲豺狼諸惡禽獸競來搏撮；為渴所逼，欲求水飲，雖住河側而不見河，設有見者，見其枯涸，或見流火、或見煻煨。何以故？深厚業障之所覆故。諸大聲聞亦復如是，雖覆住在逝多林中，不見如來廣大神變。何以故？不樂種智，無明翳瞙蔽其眼故；不曾種植一切智地勝善根故。譬如有人，于眾會中假寐昏寢，忽然夢見須彌山頂帝釋所住善見宮城，殊勝寶殿，園苑莊嚴；天子、天女百千萬億柔軟寶地普散天華；種種衣樹，出妙衣服；種種華樹，開敷妙華；諸珍寶樹，出諸珍寶；諸莊嚴樹，出諸嚴具；諸音樂樹，奏天音樂；無量諸天，于中游戲。其人自見著天衣服，住止周旋，受諸快樂，其眾會中一切人眾雖同一處，不見、不知、不能觀察。
【現代漢語翻譯】 現代漢語譯本：他們看不到如來所展現的種種神通變化。這是為什麼呢？因為他們在本性上沒有立志追求如來的一切智慧，沒有積累，沒有樂於嚮往，沒有生起，沒有修習，沒有清凈，也不能進入如來的三昧神通，不能行持，不能知見，不能證得。這是為什麼呢？因為這樣的境界只有菩薩們以廣大的智慧之眼才能看到，不是聲聞所能達到的境界。因此，即使大聲聞們住在逝多林（Jetavana，佛陀常住的精舍）中，也看不到如來的種種神通變化、種種加持、種種佛剎（Buddha-ksetra，佛的國土）、種種莊嚴清凈，以及大菩薩們普遍在眾會中游戲神通，他們都看不到。譬如恒河兩岸有無數的餓鬼，他們飢渴、羸弱、憔悴，皮肉、筋骨內外都像被火燒焦一樣，被風吹日曬，全身乾枯，烏鴉、鷲、豺狼等各種惡禽猛獸爭相啄食；他們被飢渴所逼迫，想要喝水，即使住在河邊也看不到河，即使能看到，也看到的是乾涸的河床，或者看到的是流動的火焰，或者看到的是熾熱的灰燼。這是為什麼呢？因為他們被深厚的業障所覆蓋。大聲聞們也是如此，即使住在逝多林中，也看不到如來的廣大神通變化。這是為什麼呢？因為他們不樂於追求一切種智（sarvajnata，佛陀的智慧），被無明（avidya，無知）的黑暗遮蔽了眼睛；因為他們不曾種植一切智地的殊勝善根。譬如有人在眾人集會中假寐昏睡，忽然夢見須彌山（Sumeru，佛教宇宙觀中的中心山）頂帝釋（Indra，天神之王）所居住的善見宮城，那裡有殊勝的寶殿，園林莊嚴；天子、天女無數，柔軟的寶地上散佈著天花；各種衣樹，能生出美妙的衣服；各種花樹，開著美妙的花朵；各種珍寶樹，能生出各種珍寶；各種莊嚴樹，能生出各種莊嚴的器具；各種音樂樹，能奏出天上的音樂；無數的天人，在其中游戲。那個人自己看到穿著天上的衣服，在那裡行走，享受各種快樂，而集會中的其他人，即使在同一個地方，也看不到，不知道，不能觀察到。 English version: They do not see such various miraculous transformations of the Tathagata. Why is that? Because fundamentally, they have not aspired to, accumulated, delighted in, generated, practiced, or purified the all-knowing nature of the Tathagata. They cannot enter, practice, perceive, or attain the samadhi and supernormal powers of the Tathagata. Why is that? Because such realms can only be seen and known by the vast wisdom eyes of the Bodhisattvas, and are not within the realm of the Sravakas. Therefore, even though the great Sravakas dwell in Jetavana, they do not see the various miraculous transformations, blessings, Buddha-ksetras (Buddha-fields), and various pure adornments of the Tathagata, nor do they see the great Bodhisattvas universally playing with their supernormal powers in the assemblies. For example, on both banks of the Ganges River, there are countless billions of hungry ghosts, who are starving, thirsty, emaciated, haggard, with their skin, flesh, and bones burning inside and out, exposed to the wind and sun, their bodies withered, and crows, vultures, jackals, and other evil birds and beasts competing to peck at them. Driven by thirst, they seek water to drink, but even though they dwell by the river, they do not see the river. If they do see it, they see it as a dried-up riverbed, or as flowing fire, or as burning embers. Why is that? Because they are covered by deep karmic obstructions. The great Sravakas are also like this; even though they dwell in Jetavana, they do not see the vast miraculous transformations of the Tathagata. Why is that? Because they do not delight in the pursuit of all-knowing wisdom (sarvajnata), and their eyes are obscured by the darkness of ignorance (avidya); because they have not planted the superior roots of virtue in the ground of all-knowing wisdom. For example, someone in an assembly dozes off and falls into a slumber, and suddenly dreams of the Good View Palace City where Indra (king of the gods) dwells on the summit of Mount Sumeru (the central mountain in Buddhist cosmology), with its magnificent treasure halls and adorned gardens; countless billions of gods and goddesses, with heavenly flowers scattered on the soft, precious ground; various clothing trees that produce wonderful garments; various flower trees that bloom with wonderful flowers; various treasure trees that produce various treasures; various adornment trees that produce various adornments; various music trees that play heavenly music; and countless gods who play within it. That person sees themselves wearing heavenly clothes, walking around, and enjoying various pleasures, while everyone else in the assembly, even though they are in the same place, does not see, know, or perceive it.
【English Translation】 They do not see such various miraculous transformations of the Tathagata. Why is that? Because fundamentally, they have not aspired to, accumulated, delighted in, generated, practiced, or purified the all-knowing nature of the Tathagata. They cannot enter, practice, perceive, or attain the samadhi and supernormal powers of the Tathagata. Why is that? Because such realms can only be seen and known by the vast wisdom eyes of the Bodhisattvas, and are not within the realm of the Sravakas. Therefore, even though the great Sravakas dwell in Jetavana, they do not see the various miraculous transformations, blessings, Buddha-ksetras (Buddha-fields), and various pure adornments of the Tathagata, nor do they see the great Bodhisattvas universally playing with their supernormal powers in the assemblies. For example, on both banks of the Ganges River, there are countless billions of hungry ghosts, who are starving, thirsty, emaciated, haggard, with their skin, flesh, and bones burning inside and out, exposed to the wind and sun, their bodies withered, and crows, vultures, jackals, and other evil birds and beasts competing to peck at them. Driven by thirst, they seek water to drink, but even though they dwell by the river, they do not see the river. If they do see it, they see it as a dried-up riverbed, or as flowing fire, or as burning embers. Why is that? Because they are covered by deep karmic obstructions. The great Sravakas are also like this; even though they dwell in Jetavana, they do not see the vast miraculous transformations of the Tathagata. Why is that? Because they do not delight in the pursuit of all-knowing wisdom (sarvajnata), and their eyes are obscured by the darkness of ignorance (avidya); because they have not planted the superior roots of virtue in the ground of all-knowing wisdom. For example, someone in an assembly dozes off and falls into a slumber, and suddenly dreams of the Good View Palace City where Indra (king of the gods) dwells on the summit of Mount Sumeru (the central mountain in Buddhist cosmology), with its magnificent treasure halls and adorned gardens; countless billions of gods and goddesses, with heavenly flowers scattered on the soft, precious ground; various clothing trees that produce wonderful garments; various flower trees that bloom with wonderful flowers; various treasure trees that produce various treasures; various adornment trees that produce various adornments; various music trees that play heavenly music; and countless gods who play within it. That person sees themselves wearing heavenly clothes, walking around, and enjoying various pleasures, while everyone else in the assembly, even though they are in the same place, does not see, know, or perceive it.
何以故？此人夢中所見境界非彼眾會所能見故。一切菩薩及諸世主現前所見廣大莊嚴神通變化亦復如是，以得一切佛加持故，以久積集善根力故，發一切智廣大愿故，修習如來勝功德故，善住菩薩莊嚴道故，圓滿一切種智門故，成就普賢諸行愿故，趣入菩薩一切智地清凈解故，遊戲菩薩一切三昧神通海故，觀察菩薩一切境界智無礙故；是故，悉見如來世尊不可思議自在遊戲神通境界，能入、能知。一切聲聞諸大弟子，雖有智慧具勝神通皆不能見、皆不能知。何以故？以無菩薩清凈眼故。譬如雪山多諸藥草，猶如種植處處出生，有大良醫成就明智，知諸藥性差別功能，隨病所須，于中採取，其諸捕獵放牧之人游止其中，不見、不知，況能採取？此亦如是；以諸菩薩普入如來智慧境界出生菩薩種種遊戲，能瞭如來三昧境界，諸大弟子本不修習一切種智，不能利樂一切眾生，雖覆住在逝多林中，不見、不知如來三昧廣大神變。譬如大地，眾寶所依，多諸伏藏，百千萬億珍奇雜寶，處處盈滿，一一莊嚴，無不備足；有一丈夫聰慧明達，善知寶藏所在之處，及知眾寶功能勢力；其人復有大福德力，能隨所欲自在而取，奉養父母、賑給宗親、老病窮乏靡不均贍，諸有所求咸令充足，其餘無福無智慧人雖于寶處行、住、坐、臥，以無
智故，不見、不知；此亦如是，諸大菩薩以有清凈普遍智眼，于逝多林能入如來不可思議甚深境界，能見諸佛廣大神變，能了諸佛一切法門，能入無邊佛三昧海，能勤供事一切如來，能以勝法開悟眾生，能以四攝攝受群品，彼諸聲聞雖住林中不能得見如來神力，亦復不見菩薩眾會。譬如有人以繒蔽目，至大寶洲行、住、坐、臥，不能得見寶樹、寶衣、寶香、寶果，眾寶形色，貴賤功能，復有一人開目至彼一切皆見，悉能了知，諸菩薩等亦復如是，至於如來大法寶洲最勝功德莊嚴之處，悉皆明見，諸大弟子雖在林中親近世尊，不見如來自在神變三昧境界，亦不得見普遍莊嚴菩薩眾會。何以故？以諸聲聞與佛智慧不相應故，無明覆障蔽其眼故，無諸菩薩無礙智故，不能次第入法界故，以是因緣不見如來自在三昧差別神變。譬如有藥名無垢光，若復有人用涂其眼，眼得清凈，一切闇色不能為障，其人有時處於夜闇無量百千人眾之內，悉見彼眾形相、威儀、行、住、坐、臥，此人所有威儀、形相、進退、往來，彼諸人眾皆不能睹，此亦如是；彼諸菩薩成就如來清凈智眼，悉能明見一切世間無有障礙，其所顯示三昧神通廣大境界，大菩薩眾所共圍繞，諸大聲聞悉不能見。譬如比丘于眾會中入遍處定，所謂：地遍處定、水遍處定、
火遍處定、風遍處定、青遍處定、黃遍處定、赤遍處定、白遍處定、天遍處定、種種眾生身遍處定、一切音聲語言遍處定、一切所緣遍處定、入此定者，見其所緣地水等相，光明周遍，乃至一切所緣定境，其餘大眾悉不能見，唯除有住此三昧者。此亦如是，如來所現不可思議三昧神通廣大境界，一切菩薩能入、能知，一切二乘不知、不見。譬如有人得翳形藥，用以涂眼，身則隱蔽于眾會中，行、住、往、來，無能見者，而能悉睹眾會中事；應知如來亦復如是，成就智眼超出世間，普見世間無有障礙，所現三昧神通境界非諸聲聞之所能知，唯除趣向一切智境諸大菩薩乃能得見。譬如世人初始生時則有二天同時而生，一曰同生、二曰同名。彼天與人恒相隨逐，天常見人，人不見天；如來亦爾，住不思議一切智智廣大三昧神通境界，諸大菩薩眾會莊嚴，彼諸聲聞悉不能見。譬如比丘得心自在入滅盡定，想、受皆滅，六根作業皆悉不行，亦非涅槃，世變遷流不知、不覺。何以故？由此定力所加持故。彼大聲聞亦復如是，雖覆住在逝多林中，具足六根而於如來自在神變廣大境界不見、不知、不解、不入，亦復不見菩薩眾會三昧神通。何以故？如來境界微細、甚深，秘密、廣大，難見、難知、難量、難測，超過一切世、出世間不可
【現代漢語翻譯】 現代漢語譯本 火遍處定（將火的意象擴充套件到一切處的禪定）、風遍處定（將風的意象擴充套件到一切處的禪定）、青遍處定（將青色的意象擴充套件到一切處的禪定）、黃遍處定（將黃色的意象擴充套件到一切處的禪定）、赤遍處定（將紅色的意象擴充套件到一切處的禪定）、白遍處定（將白色的意象擴充套件到一切處的禪定）、天遍處定（將天空的意象擴充套件到一切處的禪定）、種種眾生身遍處定（將各種眾生的身體意象擴充套件到一切處的禪定）、一切音聲語言遍處定（將一切聲音和語言的意象擴充套件到一切處的禪定）、一切所緣遍處定（將一切所緣的意象擴充套件到一切處的禪定），進入這些禪定的人，能見到他們所緣的地、水等相，光明周遍，乃至一切所緣的禪定境界，其餘大眾都不能見到，只有那些安住於此三昧（禪定）的人才能見到。這也像這樣，如來所展現的不可思議的三昧神通廣大境界，一切菩薩能夠進入、能夠了解，一切二乘（聲聞和緣覺）卻不能瞭解、不能見到。譬如有人得到隱身藥，用它塗在眼睛上，身體就能隱藏在眾人之中，行走、站立、來往，沒有人能看見他，但他卻能清楚地看到眾人中的事情；應當知道如來也是這樣，成就了智慧之眼，超越世間，普遍地看到世間而沒有障礙，所展現的三昧神通境界不是那些聲聞所能瞭解的，只有那些趣向一切智境界的大菩薩才能得見。譬如世人剛出生時，就有兩個天人同時出生，一個叫同生，一個叫同名。這兩個天人與人總是相隨，天人常常看見人，人卻看不見天人；如來也是這樣，安住在不可思議的一切智智廣大三昧神通境界中，諸大菩薩的集會莊嚴，那些聲聞都不能看見。譬如比丘得到心的自在，進入滅盡定（一種禪定狀態），想和受都滅盡，六根的作用都停止，也不是涅槃，世間的變化遷流都不知道、不覺察。為什麼呢？因為有這種禪定力量的加持。那些大聲聞也是這樣，雖然住在逝多林中，具足六根，但對於如來自在的神變廣大境界，卻看不見、不知道、不理解、不能進入，也看不見菩薩的集會三昧神通。為什麼呢？因為如來的境界微妙、深奧，秘密、廣大，難以看見、難以瞭解、難以衡量、難以測度，超越一切世間和出世間，不可思議。
【English Translation】 English version The samadhi of pervading fire, the samadhi of pervading wind, the samadhi of pervading blue, the samadhi of pervading yellow, the samadhi of pervading red, the samadhi of pervading white, the samadhi of pervading the sky, the samadhi of pervading the bodies of various sentient beings, the samadhi of pervading all sounds and languages, the samadhi of pervading all objects of perception. Those who enter these samadhis see the aspects of earth, water, etc., which are their objects of focus, with light pervading, even to all the samadhi realms of their objects of focus. The rest of the assembly cannot see them, except for those who abide in this samadhi. It is also like this: the inconceivable, vast realm of samadhi and supernormal powers manifested by the Tathagata can be entered and understood by all Bodhisattvas, but not understood or seen by all the Two Vehicles (Shravakas and Pratyekabuddhas). For example, if someone obtains a medicine of invisibility and applies it to their eyes, their body will be hidden in the assembly. They can walk, stand, come, and go without anyone seeing them, yet they can clearly see what is happening in the assembly. It should be known that the Tathagata is also like this, having attained the eye of wisdom that transcends the world, universally seeing the world without obstruction. The realm of samadhi and supernormal powers manifested is not something that Shravakas can understand, but only the great Bodhisattvas who are directed towards the realm of all-knowing wisdom can see it. For example, when a person is first born, two devas are born at the same time, one called 'born together' and the other called 'same name'. These devas always accompany the person. The devas often see the person, but the person does not see the devas. The Tathagata is also like this, abiding in the inconceivable, vast realm of all-knowing wisdom, samadhi, and supernormal powers. The assembly of great Bodhisattvas is magnificent, but those Shravakas cannot see it. For example, a Bhikshu who has attained freedom of mind enters the cessation samadhi, where thoughts and feelings cease, and the functions of the six senses stop. This is not Nirvana, and they are unaware of the changes and flows of the world. Why? Because of the power of this samadhi. Those great Shravakas are also like this. Although they dwell in Jeta Grove, possessing the six senses, they do not see, know, understand, or enter the vast realm of the Tathagata's free supernormal transformations. They also do not see the samadhi and supernormal powers of the Bodhisattva assembly. Why? Because the Tathagata's realm is subtle, profound, secret, vast, difficult to see, difficult to understand, difficult to measure, difficult to fathom, and transcends all worldly and otherworldly realms, being inconceivable.
思議無能壞者，非諸聲聞及辟支佛所知境故。是故，如來自在神力所現境界不可思議眷屬莊嚴，菩薩眾會及逝多林普遍一切無量阿僧祇清凈世界，如是等事一切二乘悉不能見。何以故？以非菩薩廣大器故。
爾時，東方毗盧遮那焰愿藏光明菩薩摩訶薩承佛威力，觀察十方，而說偈言：
「汝等觀佛智， 微妙難思議， 於此逝多林， 神變無能勝。 大覺威神力， 顯現無數行， 迷惑諸世間， 不解佛深法。 甚深法王法， 無量難思議， 所現諸神通， 舉世無能測。 諸佛所現相， 稱揚不可盡， 雖以相嚴身， 所現皆無相。 佛種種神變， 顯現逝多林， 所現皆甚深， 言辭莫能及。 不思議億剎， 具德諸菩薩， 眾會廣莊嚴， 奉佛故云集。 大愿悉皆滿， 威儀無所著， 難思心境界， 舉世莫能知。 利智辟支佛， 及彼大聲聞， 皆悉不能知， 菩薩行境界。 菩薩智甚深， 最勝難超越， 建立精進幢， 一切無能動。 已入無量定， 已得大名稱， 顯現大神通， 遍周於法界。」
爾時，南方難摧伏速疾精進王菩薩摩訶薩承佛威力，觀察十方，而說偈言：
「汝觀諸佛子， 妙智
【現代漢語翻譯】 現代漢語譯本 這種不可思議、無法被破壞的力量，不是所有聲聞（sravaka，聽聞佛法而修行的人）和辟支佛（pratyekabuddha，獨自覺悟的人）所能理解的境界。因此，如來（tathagata，佛的稱號）自在的神力所展現的境界，以及其不可思議的眷屬莊嚴，菩薩（bodhisattva，發願成佛的修行者）的聚會，以及遍佈一切無量阿僧祇（asamkhya，極大的數字）清凈世界的逝多林（Jetavana，佛陀說法的地方），這些事情都不是二乘（聲聞乘和緣覺乘）所能見到的。為什麼呢？因為他們沒有菩薩那樣廣大的器量。 這時，東方毗盧遮那焰愿藏光明菩薩摩訶薩（Vairocana-flame-wish-treasury-light Bodhisattva Mahasattva，大菩薩）承佛的威神之力，觀察十方，然後說偈頌道： 『你們看佛的智慧，是多麼微妙難以思議，在這逝多林中，佛的神變是無與倫比的。大覺（佛）的威神之力，顯現出無數的修行，迷惑了世間的人們，使他們不理解佛的深奧佛法。甚深的法王（佛）之法，是無量難以思議的，所展現的各種神通，世間無人能夠測度。諸佛所展現的相，稱揚讚歎也無法窮盡，雖然以相來莊嚴自身，但所展現的都是無相的。佛的種種神變，顯現在逝多林中，所展現的都是極其深奧的，言辭無法表達。不可思議的億萬佛剎（buddhaksetra，佛所教化的世界），具足功德的諸菩薩，爲了奉事佛陀而聚集，形成了廣大的莊嚴聚會。他們的大愿都已圓滿，威儀沒有任何執著，他們難以思議的心境，世間無人能夠知曉。具有利根智慧的辟支佛，以及那些大聲聞，都不能瞭解菩薩的修行境界。菩薩的智慧極其深奧，是最殊勝難以超越的，他們建立了精進的旗幟，一切都無法動搖。他們已經進入無量的禪定，已經獲得了偉大的名聲，顯現出大神力，遍佈于整個法界。』 這時，南方難摧伏速疾精進王菩薩摩訶薩（Invincible-speed-vigour-king Bodhisattva Mahasattva，大菩薩）承佛的威神之力，觀察十方，然後說偈頌道： 『你們看這些佛子，他們擁有微妙的智慧，
【English Translation】 English version This inconceivable and indestructible power is not a realm that all sravakas (those who hear and practice the Dharma) and pratyekabuddhas (those who attain enlightenment on their own) can comprehend. Therefore, the realm manifested by the Tathagata's (Buddha's title) free and divine power, along with its inconceivable retinue of adornments, the gatherings of bodhisattvas (beings who aspire to Buddhahood), and the Jetavana (place where the Buddha taught) that pervades all immeasurable asamkhya (extremely large number) pure worlds, all these things cannot be seen by the two vehicles (sravakayana and pratyekabuddhayana). Why is this so? Because they do not have the vast capacity of a bodhisattva. At that time, the Bodhisattva Mahasattva Vairocana-flame-wish-treasury-light, from the east, empowered by the Buddha's majestic power, observed the ten directions and spoke in verse: 'Behold the Buddha's wisdom, how subtle and inconceivable it is. In this Jetavana, the Buddha's transformations are unsurpassed. The majestic power of the Great Awakened One (Buddha) manifests countless practices, bewildering the people of the world, causing them to not understand the Buddha's profound Dharma. The profound Dharma of the Dharma King (Buddha) is immeasurable and inconceivable. The various spiritual powers manifested are beyond the measure of the world. The forms manifested by the Buddhas cannot be exhausted by praise. Although they adorn themselves with forms, what is manifested is formless. The Buddha's various spiritual transformations are manifested in Jetavana. What is manifested is extremely profound, beyond the reach of words. Inconceivable billions of Buddha-lands (buddhaksetra), the bodhisattvas possessing virtues, gather to serve the Buddha, forming a vast and adorned assembly. Their great vows are all fulfilled, their demeanor is without attachment, their inconceivable states of mind are unknown to the world. The pratyekabuddhas with sharp wisdom, and those great sravakas, cannot understand the realm of bodhisattva practice. The wisdom of bodhisattvas is extremely profound, the most supreme and unsurpassable. They have established the banner of diligence, which cannot be moved by anything. They have entered immeasurable samadhi (meditative absorption), have attained great renown, and manifest great spiritual powers, pervading the entire Dharma realm.' At that time, the Bodhisattva Mahasattva Invincible-speed-vigour-king, from the south, empowered by the Buddha's majestic power, observed the ten directions and spoke in verse: 'Behold these children of the Buddhas, they possess subtle wisdom,'
功德藏， 能集菩提行， 安樂諸世間。 三昧妙威神， 智慧無邊際， 彼心及境界， 一切皆甚深。 今此逝多林， 正遍知住處， 菩薩眾雲集， 普現大莊嚴。 汝觀無所著， 菩薩大眾海， 各坐蓮華座， 安處於道場， 無去亦無來， 無依無所著， 究竟離分別， 普現於十方。 勇猛大智幢， 堅固無能動， 能于無相海， 現相滿塵方。 十方諸億剎， 一切諸佛所， 普詣不分身， 悉離有無相。 汝觀釋師子， 種種力神通， 能令大威德， 菩薩皆雲集， 法界無分別， 諸佛身亦然， 世間唯假名， 佛子咸通達， 諸佛住真實， 寂滅平等際， 常轉差別輪， 無動無分別。」
爾時，西方普遍出生吉祥威德王菩薩摩訶薩承佛威力，觀察十方，而說偈言：
「汝觀無上士， 廣大智圓滿， 不擇時非時， 演法恒無盡。 能摧諸外道， 種種差別見， 普隨眾生心， 為現神通力。 正覺非有量， 亦復非無量， 若量若非量， 牟尼悉超越。 如日處虛空， 光明恒遍照， 佛智亦如是， 能除三世暗。 譬如凈滿月， 一切皆樂見， 佛德圓滿時，
【現代漢語翻譯】 現代漢語譯本 功德的寶藏，能夠積聚菩提的修行，給世間帶來安樂。 三昧（samadhi，禪定）的微妙威神之力，智慧沒有邊際，他們的心境和境界，一切都非常深奧。 現在這個逝多林（Jeta Grove，祇園精舍），是正遍知（samyak-sambuddha，佛陀）的住處，菩薩們像云一樣聚集，普遍展現著盛大的莊嚴。 你看看這些沒有執著的菩薩大眾，像大海一樣，各自坐在蓮花座上，安處於道場之中。 他們沒有來也沒有去，沒有依靠也沒有執著，究竟遠離了分別，普遍顯現在十方世界。 他們是勇猛的大智慧之幢，堅固不可動搖，能夠在無相的海洋中，顯現充滿塵埃世界的種種形象。 十方無數的佛剎，一切諸佛所在之處，他們普遍到達而沒有分身，完全脫離了有和無的對立。 你看看釋迦獅子（釋迦牟尼佛）的種種力量和神通，能夠讓大威德的菩薩們都聚集在這裡。 法界沒有分別，諸佛的身體也是如此，世間的一切都只是假名，佛子們都通達這個道理。 諸佛安住在真實、寂滅和平等的境界，常常轉動著差別的法輪，卻沒有任何動搖和分別。
這時，西方普遍出生吉祥威德王菩薩摩訶薩，承蒙佛陀的威神之力，觀察十方，然後說了偈頌：
你看看這位無上士，他的智慧廣大而圓滿，不選擇時間或非時間，說法恒常無盡。 他能夠摧毀各種外道，以及他們種種不同的見解，普遍隨順眾生的心意，為他們展現神通之力。 正覺（samyak-sambodhi，佛陀的覺悟）不是有量的，也不是無量的，無論是有量還是無量，牟尼（Muni，佛陀）都超越了這些概念。 就像太陽在虛空中，光明恒常普照一樣，佛陀的智慧也是如此，能夠消除三世的黑暗。 譬如清凈圓滿的月亮，一切眾生都樂於見到，佛陀的功德圓滿時，
【English Translation】 English version The treasury of merit, able to accumulate the practice of Bodhi, brings peace and happiness to all worlds. The subtle and majestic power of Samadhi (meditative absorption), wisdom without limit, their minds and realms, all are profoundly deep. Now, this Jeta Grove (Jeta-vana), is the dwelling place of the Samyak-sambuddha (perfectly enlightened one), where Bodhisattvas gather like clouds, universally manifesting great splendor. Behold these Bodhisattvas, unattached, like a vast ocean, each seated on a lotus throne, peacefully abiding in the sacred site. They neither come nor go, neither rely nor cling, ultimately free from all distinctions, universally appearing in the ten directions. They are the valiant banners of great wisdom, firm and unshakeable, able to manifest forms filling countless worlds in the formless ocean. In the countless Buddha-lands of the ten directions, in all the places where Buddhas reside, they universally arrive without dividing their bodies, completely free from the duality of existence and non-existence. Behold the Lion of the Shakya clan (Shakyamuni Buddha), with his various powers and supernormal abilities, able to gather Bodhisattvas of great virtue. The Dharma realm is without distinctions, and so are the bodies of the Buddhas. All in the world are but provisional names, which the Buddha's disciples understand. The Buddhas abide in the realm of truth, tranquility, and equality, constantly turning the wheel of differentiated Dharma, yet without movement or discrimination.
At that time, the Bodhisattva Mahasattva, Universally Born Auspicious Majestic King, from the West, empowered by the Buddha's might, observed the ten directions and spoke in verse:
Behold this unsurpassed being, whose vast wisdom is complete, not choosing time or non-time, expounding the Dharma endlessly. He is able to vanquish all heretics and their various differing views, universally according with the minds of sentient beings, manifesting his supernormal powers for them. Perfect enlightenment (samyak-sambodhi) is neither measurable nor immeasurable; whether measurable or immeasurable, the Muni (Buddha) transcends these concepts. Just as the sun in the sky, its light constantly shines everywhere, so too is the wisdom of the Buddha, able to dispel the darkness of the three times. Like the pure and full moon, which all beings are happy to see, when the Buddha's virtues are complete,
見者咸欣悅。 譬如空中日， 周行無暫已， 諸佛現神通， 相續恒無盡。 譬如十方空， 不礙於諸剎， 智燈照世王， 無礙心如是。 譬如世間地， 一切同所依， 諸佛于眾生， 為依亦如是。 譬如迅疾風， 行空無所礙， 佛智亦如是， 不礙於世間。 譬如大水輪， 世界所依止， 三世佛亦然， 恒依智輪住。」
爾時，北方無礙吉祥勝藏王菩薩摩訶薩承佛威力，觀察十方，而說偈言：
「譬如大寶山， 普益諸含識， 見佛亦如是， 能生出世智。 譬如大海水， 深廣凈無垢， 見佛亦如是， 能消諸渴愛。 譬如須彌山， 高出于大海， 智山亦如是， 安住深法海。 譬如深大海， 眾寶之所生， 覺海亦如是， 能生諸智寶。 世雄甚深智， 無數亦無量， 所現諸神通， 無能測量者。 譬如巧幻師， 幻作種種相， 佛智亦如是， 現化量難思。 譬如摩尼珠， 所欲皆隨意， 佛寶亦如是， 能滿諸凈愿。 譬如光凈寶， 遍照于虛空， 佛寶亦復然， 普照于群有。 譬如八面寶， 照現於諸方， 無礙大智燈， 遍照於法界。 譬如水清
【現代漢語翻譯】 現代漢語譯本 見到佛的人都心生歡喜。 就像空中的太陽，週而復始地執行從不停止， 諸佛展現神通，相續不斷，永無止境。 就像十方虛空，不妨礙任何剎土的存在， 佛的智慧之燈照耀世間，其無礙之心也是如此。 就像世間的大地，一切眾生都依它而存在， 諸佛對於眾生，作為依靠也是如此。 就像迅疾的風，在空中執行毫無阻礙， 佛的智慧也是如此，不為世間所障礙。 就像巨大的水輪，是世界的依靠和止息之處， 過去、現在、未來三世諸佛也是這樣，恒常依止於智慧之輪。
這時，北方無礙吉祥勝藏王菩薩摩訶薩（菩薩中的大菩薩，以無礙的吉祥和殊勝的功德而著稱）承蒙佛的威神之力，觀察十方世界，然後以偈頌說道：
『就像巨大的寶山，普遍利益一切有情眾生， 見到佛也是如此，能生起出世間的智慧。 就像大海的水，深廣清凈沒有污垢， 見到佛也是如此，能消除一切渴愛。 就像須彌山（佛教宇宙觀中的中心山），高聳于大海之上， 智慧之山也是如此，安住于甚深的佛法之海。 就像深邃的大海，是各種珍寶產生的地方， 覺悟之海也是如此，能產生各種智慧的珍寶。 世間雄偉的佛陀，其智慧深邃，無數且無量， 所展現的各種神通，沒有人能夠測量。 就像技藝高超的魔術師，變幻出各種各樣的景象， 佛的智慧也是如此，所展現的變化難以思議。 就像摩尼寶珠（能滿足願望的寶珠），能隨心所欲地滿足一切願望， 佛的寶藏也是如此，能滿足一切清凈的願望。 就像光芒清凈的寶物，遍照虛空， 佛的寶藏也是如此，普遍照耀一切眾生。 就像八面發光的寶物，照耀顯現各個方向， 無礙的大智慧之燈，遍照整個法界。 就像清澈的水
【English Translation】 English version Those who see are all delighted. Like the sun in the sky, it revolves without ceasing, The Buddhas manifest their spiritual powers, continuously and endlessly. Like the space in the ten directions, it does not hinder any Buddha-lands, The lamp of wisdom of the Buddha illuminates the world, and his unobstructed mind is like this. Like the earth in the world, all beings rely on it, The Buddhas are also like this for sentient beings, as their reliance. Like the swift wind, moving through the sky without obstruction, The wisdom of the Buddha is also like this, not hindered by the world. Like the great water wheel, which is the reliance and resting place of the world, The Buddhas of the three times (past, present, and future) are also like this, constantly abiding in the wheel of wisdom.
At that time, the Bodhisattva Mahasattva (a great Bodhisattva) Unobstructed Auspicious Victorious Treasure King from the north, empowered by the Buddha's might, observed the ten directions, and spoke in verse:
'Like a great treasure mountain, universally benefiting all sentient beings, Seeing the Buddha is also like this, able to generate transcendent wisdom. Like the water of the great ocean, deep, vast, pure, and without defilement, Seeing the Buddha is also like this, able to extinguish all thirsting desires. Like Mount Sumeru (the central mountain in Buddhist cosmology), towering above the great ocean, The mountain of wisdom is also like this, abiding in the deep ocean of Dharma. Like the deep ocean, where various treasures are produced, The ocean of enlightenment is also like this, able to produce various treasures of wisdom. The world's hero, the Buddha, his wisdom is profound, countless, and immeasurable, The various spiritual powers he manifests, no one can measure. Like a skillful illusionist, creating various kinds of appearances, The wisdom of the Buddha is also like this, the transformations it manifests are inconceivable. Like the Mani jewel (a wish-fulfilling jewel), which can fulfill all desires at will, The treasure of the Buddha is also like this, able to fulfill all pure wishes. Like a pure and radiant treasure, illuminating all of space, The treasure of the Buddha is also like this, universally illuminating all beings. Like a jewel with eight facets, shining and manifesting in all directions, The lamp of unobstructed great wisdom, illuminates the entire Dharma realm. Like clear water
珠， 能清諸濁水， 見佛亦如是， 諸根悉清凈。」
爾時，東北方妙變化遍法界愿月王菩薩摩訶薩承佛威力，觀察十方，而說偈言：
「譬如帝青寶， 照物皆同色， 眾生見佛時， 同佛菩提色。 一一剎塵中， 諸佛現神變， 唸唸常不斷， 所化皆清凈。 甚深希有智， 不可得思議， 菩薩乃能知， 群生莫能入。 佛身極清凈， 具足相莊嚴， 普入於法界， 成就諸菩薩。 不可思議剎， 皆現成正覺， 降魔坐道場， 菩薩眾圍繞。 釋迦無上尊， 於法恒自在， 一切極微剎， 神通不可量。 菩薩種種行， 無礙妙光明， 佛力不思議， 一切皆能現。 佛子應善學， 甚深諸佛法， 證入諸法中， 無著智境界。 法王大威力， 常轉妙法輪， 所現諸神通， 能凈十方界。 甚深圓滿智， 世間真實寶， 佛智大龍王， 隨心悉能濟。」
爾時，東南方法慧光明威德王菩薩摩訶薩承佛威力，觀察十方，而說偈言：
「盡十方三世， 一切大聲聞， 不能知如來， 所有微妙法。 復盡彼三世， 十方諸緣覺， 亦不知如來， 所有神通事。 況復處流轉，
【現代漢語翻譯】 現代漢語譯本 『寶珠能澄清所有渾濁的水，見到佛陀也是如此，所有感官都變得清凈。』
這時，東北方的妙變化遍法界愿月王菩薩摩訶薩（菩薩：指追求覺悟的修行者，摩訶薩：指偉大的菩薩）承蒙佛陀的威神之力，觀察十方，然後說偈頌道：
『譬如帝青寶（帝青寶：一種珍貴的藍色寶石），照耀物體都呈現相同的顏色，眾生見到佛陀時，也呈現出佛陀的菩提（菩提：覺悟）之色。 在每一個微塵中，諸佛都顯現神通變化，唸唸不斷，所教化的一切都清凈。 這種甚深稀有的智慧，不可思議，只有菩薩才能瞭解，眾生無法進入。 佛陀的身體極其清凈，具足各種莊嚴的相好，普遍進入法界（法界：宇宙萬法），成就一切菩薩。 在不可思議的剎土（剎土：佛所教化的世界）中，都顯現成正覺（正覺：完全的覺悟），降伏魔障，坐在菩提道場，菩薩眾圍繞。 釋迦（釋迦：佛陀的姓氏）無上尊，對於佛法恒常自在，在一切極微小的剎土中，神通之力不可衡量。 菩薩的種種修行，無礙而有微妙的光明，佛陀的力量不可思議，一切都能顯現。 佛子（佛子：佛陀的弟子）應當好好學習，甚深的諸佛之法，證入諸法之中，達到無執著的智慧境界。 法王（法王：佛陀的尊稱）具有大威力，常轉妙法輪（法輪：佛法的教義），所顯現的各種神通，能夠凈化十方世界。 甚深圓滿的智慧，是世間真實的珍寶，佛陀的智慧如大龍王，能隨眾生的心願而救濟。』
這時，東南方法慧光明威德王菩薩摩訶薩承蒙佛陀的威神之力，觀察十方，然後說偈頌道：
『盡十方三世（三世：過去、現在、未來）一切的大聲聞（聲聞：聽聞佛法而修行的人），都不能瞭解如來（如來：佛陀的稱號）所有微妙的佛法。 即使窮盡三世十方的所有緣覺（緣覺：通過觀察因緣而覺悟的人），也不能瞭解如來所有的神通之事。 更何況是那些還在輪迴流轉中的眾生呢？』
【English Translation】 English version 'A pearl can purify all turbid water, seeing the Buddha is also like this, all senses become pure.'
At that time, the Bodhisattva Mahasattva (Bodhisattva: a being who seeks enlightenment; Mahasattva: a great Bodhisattva) named Wondrous Transformation Pervading the Dharma Realm Wish Moon King, from the northeast, empowered by the Buddha's might, observed the ten directions, and spoke in verse:
'Like an Indranila gem (Indranila: a precious blue gem), which illuminates objects with the same color, when sentient beings see the Buddha, they also appear in the color of the Buddha's Bodhi (Bodhi: enlightenment). In each and every dust mote, all Buddhas manifest miraculous transformations, constantly without interruption, and all that is transformed is pure. This profound and rare wisdom is inconceivable, only Bodhisattvas can understand it, sentient beings cannot enter it. The Buddha's body is extremely pure, complete with all majestic marks, universally entering the Dharma Realm (Dharma Realm: the universe and all its phenomena), accomplishing all Bodhisattvas. In inconceivable lands (lands: realms where Buddhas teach), all manifest perfect enlightenment (perfect enlightenment: complete awakening), subduing demons, sitting in the Bodhi field, surrounded by Bodhisattvas. Shakyamuni (Shakyamuni: the Buddha's family name), the unsurpassed honored one, is always at ease with the Dharma, in all extremely minute lands, the power of his miraculous abilities is immeasurable. The various practices of Bodhisattvas, unobstructed and with wondrous light, the Buddha's power is inconceivable, able to manifest all. The Buddha's disciples (Buddha's disciples: followers of the Buddha) should learn well, the profound teachings of all Buddhas, realizing the truth of all dharmas, reaching the realm of wisdom without attachment. The Dharma King (Dharma King: an honorific title for the Buddha) has great power, constantly turning the wondrous Dharma Wheel (Dharma Wheel: the teachings of the Buddha), the various miraculous powers manifested can purify the ten directions. Profound and complete wisdom, is the true treasure of the world, the Buddha's wisdom is like a great dragon king, able to help according to the wishes of all beings.'
At that time, the Bodhisattva Mahasattva named Dharma Wisdom Light Majestic King, from the southeast, empowered by the Buddha's might, observed the ten directions, and spoke in verse:
'All the great Sravakas (Sravakas: those who hear the teachings and practice) of the ten directions and three times (three times: past, present, and future), cannot understand all the subtle teachings of the Tathagata (Tathagata: an epithet of the Buddha). Even if all the Pratyekabuddhas (Pratyekabuddhas: those who attain enlightenment through observing causes and conditions) of the ten directions and three times were exhausted, they also cannot understand all the miraculous deeds of the Tathagata. How much less can those who are still in the cycle of rebirth understand?'
盲瞑諸凡夫， 結使之所縛， 而能測佛境？ 如來無礙智， 過量及非量， 離於語言道， 一切無能說。 佛以相嚴身， 凝光如滿月， 曩劫因修忍， 化現於十方。 諦觀諸佛力， 三昧及神通， 億劫共思量， 不能知少分。 諦觀諸佛智， 自覺妙難思， 一一功德門， 無能測邊際。 若有發大愿， 愛樂於佛法， 於斯難見境， 通達不為難。 若以清凈心， 精勤集福智， 具足大功德， 聞教能隨入。 若人依佛慧， 志願亦弘深， 是向佛菩提， 當成一切智。」
爾時，西南方摧碎一切魔力智幢王菩薩摩訶薩承佛威力，觀察十方，而說偈言：
「智身無所著， 遠離於身相， 難思佛境界， 眾聖莫能知。 不思議凈業， 起此微妙身， 相好及光明， 三世無能礙。 遍照於世間， 法界恒清凈， 開佛菩提門， 常生一切智。 體凈無諸垢， 遠離一切障， 猶如世間日， 普放智光明。 永絕三界流， 能除生死怖， 成就諸菩薩， 令滿菩提愿。 顯現無量色， 此色無依住， 所現雖無量， 一切難思議。 佛於一念中， 普現難思事， 菩提深
【現代漢語翻譯】 現代漢語譯本 那些盲目的凡夫俗子，被煩惱束縛，又怎能測度佛的境界呢？ 如來的無礙智慧，超越了可度量和不可度量的範疇，脫離了語言的表達，一切都無法用言語描述。 佛以莊嚴的相貌裝飾自身，光芒凝聚如滿月，過去無數劫以來修持忍辱，化現於十方世界。 仔細觀察諸佛的力量，三昧（專注的禪定）和神通，即使經過億劫共同思量，也不能瞭解其少許。 仔細觀察諸佛的智慧，自覺的奧妙難以思議，每一項功德之門，都無法測度其邊際。 如果有人發下宏大的誓願，喜愛佛法，對於這些難以見到的境界，通達領悟並非難事。 如果以清凈的心，精勤地積累福德和智慧，具足廣大的功德，聽聞教誨就能隨之深入理解。 如果有人依仗佛的智慧，志願也弘大深遠，這就是趨向佛的菩提，終將成就一切智慧。
這時，西南方的摧碎一切魔力智幢王菩薩摩訶薩（摧碎一切魔力智幢王菩薩：一位菩薩的名字）承蒙佛的威神之力，觀察十方，而說偈頌：
智慧之身沒有任何執著，遠離了身體的表象，佛的境界難以思議，眾聖賢都無法知曉。 不可思議的清凈業力，成就了這微妙的身體，相好和光明，三世之中沒有任何事物能夠阻礙。 普遍照耀於世間，法界永遠清凈，開啟佛的菩提之門，常生一切智慧。 本體清凈沒有污垢，遠離一切障礙，猶如世間的太陽，普遍放射智慧的光明。 永遠斷絕三界的輪迴，能夠消除生死的恐懼，成就諸位菩薩，使他們圓滿菩提的願望。 顯現無量的色彩，這些色彩沒有依附和停留，所顯現的雖然無量，一切都難以思議。 佛在一念之間，普遍顯現難以思議的事情，菩提深奧難測，一切都無法比擬。
【English Translation】 English version Those blind ordinary beings, bound by afflictions, how can they fathom the realm of the Buddha? The unobstructed wisdom of the Tathagata (Buddha), transcends the measurable and immeasurable, is beyond the path of language, and cannot be described by any words. The Buddha adorns himself with majestic features, his light is as radiant as the full moon, having cultivated patience for countless eons, he manifests in the ten directions. Carefully observing the power of the Buddhas, their samadhi (meditative absorption) and supernatural abilities, even after contemplating for billions of eons, one cannot understand even a small fraction. Carefully observing the wisdom of the Buddhas, the self-realized subtlety is inconceivable, each and every gate of merit, its boundaries cannot be measured. If someone makes a great vow, and loves the Dharma (Buddha's teachings), for these difficult-to-see realms, understanding and penetrating them is not difficult. If one, with a pure heart, diligently accumulates merit and wisdom, possessing great merit, upon hearing the teachings, one can deeply understand them. If someone relies on the Buddha's wisdom, and their aspiration is also vast and profound, this is the path towards the Buddha's Bodhi (enlightenment), and they will ultimately achieve all wisdom.
At that time, the Bodhisattva Mahasattva (great being) named 'Destroyer of All Demonic Power Wisdom Banner King' (a Bodhisattva's name) from the southwest, empowered by the Buddha's majestic power, observed the ten directions, and spoke in verses:
The body of wisdom has no attachments, it is far from the appearance of a body, the realm of the Buddha is inconceivable, and the sages cannot know it. The inconceivable pure karma, gives rise to this subtle body, its features and light, nothing in the three worlds can obstruct it. It shines universally in the world, the Dharma realm is eternally pure, it opens the gate of the Buddha's Bodhi, and constantly gives rise to all wisdom. The essence is pure without any defilements, it is far from all obstacles, like the sun in the world, it universally emits the light of wisdom. It eternally cuts off the cycle of the three realms, it can eliminate the fear of birth and death, it accomplishes all Bodhisattvas, and fulfills their Bodhi aspirations. It manifests countless colors, these colors have no reliance or dwelling, although what is manifested is countless, everything is inconceivable. In a single thought, the Buddha universally manifests inconceivable things, Bodhi is profound and immeasurable, and nothing can compare to it.
境界， 無有能測知。 佛於一念中， 顯現三世佛， 所現雖無盡， 念性曾無異。 智者應善思， 唸唸恒相續， 唯智無別業， 專向佛菩提。 是法難思議， 性離於言說， 亦非心境界， 諸佛從此生。」
爾時，西北方毗盧遮那愿智星宿幢菩薩摩訶薩承佛威力，觀察十方，而說偈言：
「凈念離癡亂， 勇猛恒持法， 圓滿智慧觀， 無盡菩提海。 若得決定解， 則能入佛境， 自在智從生， 永斷諸疑惑。 唸唸心增進， 所行無懈倦， 於法常志求， 究竟諸佛法。 從彼諸善根， 能生廣大信， 常樂常觀察， 無相無依住。 億劫常修集， 圓滿諸善根， 皆為佛菩提， 證於無比樂。 行於生死中， 不著于生死， 於法無疑惑， 常樂佛境界。 于諸有為法， 世間虛妄樂， 永離貪著心， 專求佛功德。 凡夫迷佛智， 沒溺生死流， 菩薩無著心， 普救咸令出。 菩薩無動行， 舉世無能測， 普現隨類身， 等與群生樂。 已凈菩提智， 於世起慈悲， 如日出世間， 光照無邊際。」
爾時，下方破諸蓋障勇猛智自在王菩薩摩訶薩承佛威力，觀察
【現代漢語翻譯】 現代漢語譯本 境界，沒有誰能夠測知。 佛在一念之間，顯現過去、現在、未來三世諸佛， 所顯現的雖然無盡，但唸的本性從未改變。 有智慧的人應當好好思考，唸唸之間恒常相續， 唯有智慧沒有其他作為，專心趨向佛的菩提。 這種法難以思議，其本性超越言語表達， 也不是心所能達到的境界，諸佛都是由此而生。
這時，從西北方來的毗盧遮那愿智星宿幢菩薩摩訶薩（Vairochana Wish-Wisdom Constellation Banner Bodhisattva Mahasattva），承蒙佛的威神之力，觀察十方，而說偈頌：
清凈的念頭遠離愚癡和散亂，勇猛精進恒常堅持佛法， 圓滿的智慧觀照，如同無盡的菩提大海。 如果能夠得到堅定的理解，就能進入佛的境界， 自在的智慧由此而生，永遠斷除一切疑惑。 唸唸之間心意增進，所做的事情沒有懈怠， 對於佛法常常立志追求，最終成就諸佛的法。 從這些善根出發，能夠生起廣大的信心， 常常喜樂並觀察，安住于無相無所依。 億萬劫來常常修習積累，圓滿各種善根， 都是爲了佛的菩提，證得無與倫比的快樂。 在生死輪迴中修行，卻不執著于生死， 對於佛法沒有疑惑，常常喜樂於佛的境界。 對於各種有為法，世間的虛妄快樂， 永遠遠離貪著之心，專心追求佛的功德。 凡夫迷惑于佛的智慧，沉溺於生死之流， 菩薩沒有執著的心，普遍救度眾生使他們脫離苦海。 菩薩的行動不可動搖，世間沒有人能夠測度， 普遍顯現隨順眾生的身形，平等地給予眾生快樂。 已經清凈了菩提智慧，在世間生起慈悲之心， 如同太陽出現在世間，光明照耀無邊無際。
這時，從下方來的破諸蓋障勇猛智自在王菩薩摩訶薩（Destroying All Coverings, Courageous Wisdom, Sovereign King Bodhisattva Mahasattva），承蒙佛的威神之力，觀察
【English Translation】 English version The realm, there is no one who can fathom it. In a single thought, the Buddha manifests the Buddhas of the three times (past, present, and future), Though the manifestations are endless, the nature of thought has never changed. The wise should contemplate well, with thoughts constantly succeeding each other, Only wisdom, without other actions, is directed towards the Bodhi of the Buddha. This Dharma is inconceivable, its nature transcends words, It is also not a realm that the mind can reach; all Buddhas are born from this.
At that time, the Vairochana Wish-Wisdom Constellation Banner Bodhisattva Mahasattva, from the northwest, empowered by the Buddha's might, observed the ten directions and spoke in verse:
Pure thoughts are free from ignorance and confusion, courageously and constantly upholding the Dharma, Perfect wisdom contemplates, like an endless ocean of Bodhi. If one can attain a firm understanding, one can enter the realm of the Buddha, Free wisdom arises from this, forever cutting off all doubts. With each thought, the mind advances, and actions are without laziness, For the Dharma, one constantly aspires, ultimately achieving the Dharma of all Buddhas. From these roots of goodness, one can generate vast faith, Constantly joyful and observing, dwelling in non-form and without reliance. For countless eons, one constantly cultivates and accumulates, perfecting all roots of goodness, All for the Bodhi of the Buddha, realizing incomparable joy. Practicing in the cycle of birth and death, yet not attached to birth and death, Without doubt about the Dharma, constantly joyful in the realm of the Buddha. Towards all conditioned dharmas, the illusory pleasures of the world, Forever abandoning the mind of attachment, solely seeking the merits of the Buddha. Ordinary beings are deluded about the Buddha's wisdom, drowning in the stream of birth and death, Bodhisattvas have no attachment, universally saving all beings, enabling them to escape. The actions of Bodhisattvas are unshakeable, no one in the world can fathom them, Universally manifesting bodies that accord with beings, equally giving joy to all. Having purified Bodhi wisdom, compassion arises in the world, Like the sun appearing in the world, its light shines without limit.
At that time, the Destroying All Coverings, Courageous Wisdom, Sovereign King Bodhisattva Mahasattva, from below, empowered by the Buddha's might, observed
十方，而說偈言：
「無量億千劫， 佛名難得聞， 況復于現前， 見佛除疑惑。 如來無盡智， 照世圓滿燈， 三世流福河， 能令眾清凈。 如來妙色身， 清凈無過失， 億劫常瞻仰， 其心無厭足。 佛子善觀察， 如來妙色身， 智凈恒無著， 能成自他利。 如來深智力， 無盡妙辯才， 開佛菩提門， 所說皆無礙。 牟尼遍照尊， 導彼難思眾， 授勝菩提記， 令登解脫門。 廣大福德聚， 出興於世間， 開悟諸群生， 令集菩提行。 曾供養諸佛， 智度恒清凈， 能破諸惑網， 永除惡道怖。 能觀兩足尊， 發大菩提愿， 獲佛自在力， 能生大智光。 若見人中尊， 求佛心決定， 當知如是人， 必獲如來智。」
爾時，上方普遍法界大愿際菩薩摩訶薩承佛威力，觀察十方，而說偈言：
「牟尼殊特尊， 眾德皆圓滿， 見者心清凈， 迴向大菩提。 如來興出世， 寂靜大慈悲， 普轉妙法輪， 利益諸含識。 佛于無量劫， 勤苦為眾生， 云何諸眾生， 能報大師恩？ 寧受三塗苦， 備經無量劫， 終不捨如來， 而求于出離。 寧代諸
【現代漢語翻譯】 現代漢語譯本 十方諸佛，於是以偈頌說道： 『無量億千劫的時間裡，佛的名號都難以聽聞，更何況在眼前，能見到佛並消除疑惑呢？ 如來擁有無盡的智慧，如同照亮世間的圓滿明燈，是三世流淌的福德之河，能夠使眾生清凈。 如來的美妙色身，清凈無瑕疵，即使經過億劫的瞻仰，內心也不會感到厭倦。 佛子們應當善於觀察，如來美妙的色身，智慧清凈且恒常不執著，能夠成就自己和他人的利益。 如來擁有深邃的智慧力量，無盡的巧妙辯才，開啟了佛的菩提之門，所說的一切都無所障礙。 牟尼（釋迦牟尼佛的尊稱）是遍照一切的尊者，引導那些難以教化的眾生，授予他們殊勝的菩提之記，使他們登上解脫之門。 廣大的福德聚集，出現在世間，開悟一切眾生，使他們積累菩提的修行。 曾經供養過諸佛，智慧和度化眾生的能力恒常清凈，能夠破除一切迷惑的羅網，永遠消除惡道的恐懼。 能夠觀察到兩足尊（佛的尊稱），發起廣大的菩提愿，獲得佛的自在力量，能夠產生大智慧的光芒。 如果見到人中尊（佛的尊稱），求佛之心堅定不移，應當知道這樣的人，必定會獲得如來的智慧。』 這時，上方普遍法界大愿際菩薩摩訶薩（菩薩的名稱，意為在普遍法界中發大愿的菩薩）承蒙佛的威神之力，觀察十方，於是以偈頌說道： 『牟尼（釋迦牟尼佛的尊稱）是殊勝的尊者，一切功德都圓滿，見到他的人內心清凈，迴向于偉大的菩提。 如來出現於世間，寂靜而具有大慈悲，普遍轉動微妙的法輪，利益一切有情眾生。 佛在無量劫的時間裡，勤苦地為眾生付出，眾生又如何能夠報答大師的恩德呢？ 寧願承受三惡道的痛苦，經歷無量劫的時間，也終究不會捨棄如來，而尋求其他的出離之道。 寧願代替一切眾生受苦，也終究不會捨棄如來，而尋求其他的解脫之道。
【English Translation】 English version The Buddhas of the ten directions, then spoke in verses: 'For immeasurable billions of kalpas, the name of a Buddha is difficult to hear, let alone in the present, to see a Buddha and dispel doubts? The Tathagata (another name for Buddha) possesses endless wisdom, like a perfect lamp illuminating the world, a river of merit flowing through the three times, capable of purifying all beings. The Tathagata's wondrous form, pure and without fault, even after billions of kalpas of gazing, the heart will not feel weary. The Buddha's disciples should observe well, the Tathagata's wondrous form, wisdom pure and constantly unattached, capable of achieving benefit for oneself and others. The Tathagata possesses profound wisdom power, endless skillful eloquence, opening the door to the Buddha's Bodhi (enlightenment), all that is spoken is without hindrance. Muni (an honorific title for Shakyamuni Buddha) is the honored one who illuminates all, guiding those difficult to teach, bestowing upon them the superior prediction of Bodhi, enabling them to ascend the gate of liberation. The vast accumulation of merit, appears in the world, enlightening all beings, enabling them to accumulate the practice of Bodhi. Having once made offerings to all Buddhas, wisdom and the ability to liberate beings are constantly pure, capable of breaking through all nets of delusion, forever eliminating the fear of evil paths. Able to observe the Two-Footed Honored One (another name for Buddha), generating the great Bodhi vow, obtaining the Buddha's power of freedom, capable of generating the light of great wisdom. If one sees the Honored One among humans (another name for Buddha), with a firm heart seeking Buddhahood, one should know that such a person will surely obtain the Tathagata's wisdom.' At that time, the Bodhisattva Mahasattva (a great Bodhisattva) Universal Vow of the Upper Realm, relying on the Buddha's majestic power, observed the ten directions, and then spoke in verses: 'Muni (an honorific title for Shakyamuni Buddha) is the extraordinary honored one, all virtues are complete, those who see him have pure hearts, and turn towards great Bodhi. The Tathagata appears in the world, peaceful and with great compassion, universally turning the wondrous Dharma wheel, benefiting all sentient beings. The Buddha, for immeasurable kalpas, diligently toiled for all beings, how can all beings repay the Master's kindness? Rather endure the suffering of the three evil paths, experiencing immeasurable kalpas, one would never abandon the Tathagata, to seek other paths of liberation. Rather suffer on behalf of all beings, one would never abandon the Tathagata, to seek other paths of liberation.
眾生， 永受輪迴苦， 終不捨如來， 而求于少樂。 寧惡道多劫， 受苦聞佛名， 不願生善道， 暫時不聞佛。 寧地獄多劫， 受苦常見佛， 不願離三塗， 生無佛法處。 何故於惡道， 而無厭離心？ 由見於法王， 智慧常增長。 見佛自在力， 能除一切苦， 得入諸如來， 甚深智境界。 若得見佛時， 滅除諸惡趣， 增長福智芽， 必獲菩提果。 眾生若見佛， 能破種種疑， 世出世間樂， 所愿皆圓滿。」
大方廣佛華嚴經卷第二 大正藏第 10 冊 No. 0293 大方廣佛華嚴經
大方廣佛華嚴經卷第三
罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品
爾時，普賢菩薩摩訶薩普觀一切菩薩眾會，欲為開發如來最上師子頻申大三昧故，以等虛空界方便、等三世方便、等法界方便、等一切世界、等一切業、等一切眾生心、等一切眾生欲、等一切眾生根、等一切眾產生熟時、等一切法光影方便，告諸菩薩言：「佛子！我今為汝以十種法門清凈名句，開示演說師子頻申廣大三昧神通境界。何等為十？所謂：等虛空界如來所現，遍法界一切佛剎極微塵中一切諸佛出興次第，及一切剎成壞次第
【現代漢語翻譯】 現代漢語譯本 眾生在輪迴中永受痛苦， 始終不捨棄如來（Tathagata，佛的稱號），而去追求短暫的快樂。 寧願在地獄等惡道中經歷多劫，受苦時能聽到佛的名號， 也不願在善道中出生，卻暫時聽不到佛法。 寧願在地獄中經歷多劫，受苦時能常見到佛， 也不願離開地獄、餓鬼、畜生三惡道，出生在沒有佛法的地方。 為什麼在惡道中，反而沒有厭惡和遠離的心呢？ 因為能見到法王（Dharmaraja，佛的尊稱），智慧就能不斷增長。 見到佛的自在力量，能消除一切痛苦， 得以進入諸如來甚深的智慧境界。 如果能見到佛的時候，就能滅除各種惡趣， 增長福德和智慧的萌芽，必定能獲得菩提（Bodhi，覺悟）的果實。 眾生如果能見到佛，就能破除種種疑惑， 世間和出世間的快樂，所希望的都能圓滿實現。
《大方廣佛華嚴經》卷第二 大正藏第 10 冊 No. 0293 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第三
罽賓國（Kashmir）三藏般若（Prajna）奉詔翻譯，入不思議解脫境界普賢行愿品
這時，普賢菩薩摩訶薩（Samantabhadra Bodhisattva Mahasattva）普遍觀察一切菩薩眾會，想要爲了開發如來最上師子頻申大三昧（Simhavikridita Samadhi，獅子奮迅三昧）的緣故，以等同虛空界（Akasha-dhatu）的方便、等同三世（過去、現在、未來）的方便、等同法界（Dharmadhatu）的方便、等同一切世界、等同一切業、等同一切眾生心、等同一切眾生慾望、等同一切眾生根器、等同一切眾產生熟時機、等同一切法光影的方便，告訴諸位菩薩說：『佛子！我現在為你們用十種法門清凈名句，開示演說師子頻申廣大三昧神通境界。哪十種呢？就是：等同虛空界如來所顯現，遍法界一切佛剎極微塵中一切諸佛出興的次第，以及一切剎土成住壞空的次第。』
【English Translation】 English version Sentient beings, forever endure the suffering of Samsara (cycle of rebirth), Ultimately, they do not abandon the Tathagata (the thus-gone one, an epithet of the Buddha), and seek minor pleasures. They would rather spend many kalpas (eons) in evil realms, suffering while hearing the Buddha's name, Than be born in good realms, but temporarily not hear the Dharma (Buddha's teachings). They would rather spend many kalpas in hell, suffering while constantly seeing the Buddha, Than leave the three evil paths (hell, hungry ghosts, animals) and be born where there is no Buddha's Dharma. Why is it that in evil realms, there is no aversion or desire to leave? Because by seeing the Dharmaraja (the king of Dharma, an epithet of the Buddha), wisdom constantly grows. Seeing the Buddha's power of freedom, which can remove all suffering, One can enter the profound realm of wisdom of all the Tathagatas. If one can see the Buddha, all evil destinies will be extinguished, The sprouts of merit and wisdom will grow, and one will surely attain the fruit of Bodhi (enlightenment). If sentient beings can see the Buddha, they can break through all kinds of doubts, And all their wishes for worldly and transcendental happiness will be fulfilled.
The Avatamsaka Sutra, Volume 2 Taisho Tripitaka Volume 10, No. 0293, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 3
Translated by Tripitaka Prajna (Wisdom) of Kashmir under imperial decree, Entering the Inconceivable Liberation Realm, Samantabhadra's Vows and Practices
At that time, Bodhisattva Mahasattva Samantabhadra, observing all the assemblies of Bodhisattvas, wishing to reveal the Tathagata's supreme Simhavikridita Samadhi (Lion's Play Samadhi), with expedients equal to the Akasha-dhatu (space realm), expedients equal to the three periods of time (past, present, future), expedients equal to the Dharmadhatu (Dharma realm), expedients equal to all worlds, expedients equal to all karmas, expedients equal to all sentient beings' minds, expedients equal to all sentient beings' desires, expedients equal to all sentient beings' faculties, expedients equal to the time of all sentient beings' maturation, expedients equal to all Dharma's light and shadow, addressed all the Bodhisattvas, saying: 'Buddha-sons! I will now use ten kinds of Dharma gates with pure phrases to reveal and expound the vast and miraculous realm of the Simhavikridita Samadhi. What are the ten? They are: the Tathagata's manifestations equal to the space realm, the order of appearance of all Buddhas in all the Buddha-lands' infinitesimal dust particles throughout the Dharma realm, and the order of formation, abiding, destruction, and emptiness of all lands.'
法門名句；等虛空界一切佛剎，盡未來際一切劫中讚歎如來殊勝功德法門名句；等虛空界一切佛剎如來出世，顯現無量菩提門海法門名句；等虛空界一切佛剎，如來所坐最勝道場，菩薩眾會圓滿境界法門名句；一切毛孔于唸唸中出等三世一切諸佛變化身云，充滿法界法門名句；以威神力能令一身普現十方一切剎海，光明遍照諸佛世界法門名句；以威神力能於一切諸境界中普現三世一切諸佛種種神變，如觀掌中明瞭顯現法門名句；能令三世一切佛剎極微塵中普現三世一切佛剎極微塵數佛，顯現種種神通境界，經于劫海相續不斷法門名句；能令一切毛孔出聲演說三世一切諸佛大愿海音，盡未來際加持出生一切菩薩法門名句；能令所處師子之座，量同法界，最勝覺解大菩薩眾莊嚴道場，遍一切處，盡未來際，轉於法輪，無間成熟，相續不絕法門名句。佛子！此十法句以為其首，有不可說佛剎極微塵數清凈名句微妙法門，皆是如來智慧境界，非我及汝所能證知。」
爾時，普賢菩薩欲重宣此如來所入師子頻申廣大三昧少分境界，承佛神力，一心瞻仰，觀察如來不可思議菩薩眾海；觀察如來不可思議三昧神通，種種變現；觀察如來不可思議入出一切諸世界海；觀察如來不可思議入一切法幻智境界；觀察如來不可思議普現三
【現代漢語翻譯】 現代漢語譯本：法門名句：如同虛空界中一切佛剎，在未來無盡的劫數中讚歎如來殊勝功德的法門名句；如同虛空界中一切佛剎，如來出世，顯現無量菩提門海的法門名句；如同虛空界中一切佛剎，如來所坐的最殊勝道場，菩薩眾會圓滿境界的法門名句；一切毛孔在每一個念頭中都出現如同三世一切諸佛變化的身云，充滿法界的法門名句；以威神力能夠讓一身普遍顯現在十方一切剎海，光明遍照諸佛世界的法門名句；以威神力能夠在一切境界中普遍顯現三世一切諸佛的種種神通變化，如同觀看掌中一樣明瞭顯現的法門名句；能夠讓三世一切佛剎的極微塵中普遍顯現三世一切佛剎極微塵數目的佛，顯現種種神通境界，經過無量劫海相續不斷的法門名句；能夠讓一切毛孔發出聲音演說三世一切諸佛的大愿海音，直到未來無盡的時期加持出生一切菩薩的法門名句；能夠讓所處的獅子之座，大小如同法界，最殊勝覺悟的大菩薩眾莊嚴的道場，遍佈一切處，直到未來無盡的時期，轉動法輪，無間斷地成熟，相續不絕的法門名句。佛子！這十句法門名句作為開頭，還有不可說佛剎極微塵數清凈名句的微妙法門，都是如來的智慧境界，不是我和你所能證悟瞭解的。 當時，普賢菩薩想要再次宣說如來所進入的獅子頻申廣大三昧（一種甚深的禪定）的少部分境界，承蒙佛的神力，一心瞻仰，觀察如來不可思議的菩薩眾海；觀察如來不可思議的三昧神通，種種變化顯現；觀察如來不可思議地進入和出離一切諸世界海；觀察如來不可思議地進入一切法幻智的境界；觀察如來不可思議地普遍顯現三
【English Translation】 English version: Dharma-gate phrases: Phrases of the dharma-gate that praise the Tathagata's (如來, the Thus Come One) supreme meritorious virtues in all Buddha-lands throughout the space realm, for all future eons; phrases of the dharma-gate where the Tathagata appears in all Buddha-lands throughout the space realm, manifesting immeasurable oceans of Bodhi (菩提, enlightenment) gates; phrases of the dharma-gate where the Tathagata's most supreme Bodhi-mandala (道場, place of enlightenment), where the assembly of Bodhisattvas (菩薩, enlightened beings) is in a state of perfect completeness, in all Buddha-lands throughout the space realm; phrases of the dharma-gate where every pore of the body emits clouds of transformation bodies of all Buddhas of the three periods of time in every thought, filling the dharma realm; phrases of the dharma-gate where, through spiritual power, one body can universally appear in all ocean-like lands of the ten directions, with light illuminating all Buddha-worlds; phrases of the dharma-gate where, through spiritual power, all kinds of spiritual transformations of all Buddhas of the three periods of time can be universally manifested in all realms, appearing as clearly as if viewing the palm of one's hand; phrases of the dharma-gate where, in every single mote of dust in all Buddha-lands of the three periods of time, a number of Buddhas equal to the number of motes of dust in all Buddha-lands of the three periods of time can be universally manifested, displaying all kinds of spiritual realms, continuing without interruption through eons of time; phrases of the dharma-gate where every pore of the body emits sounds expounding the great vows of all Buddhas of the three periods of time, blessing and giving rise to all Bodhisattvas until the end of the future; phrases of the dharma-gate where the lion's seat where one is located is as vast as the dharma realm, the most supreme and enlightened great Bodhisattva assembly adorns the Bodhi-mandala, pervading all places, turning the dharma wheel without interruption, continuously maturing, without ceasing until the end of the future. Buddha-child! These ten dharma-gate phrases are the beginning, and there are countless subtle dharma-gates of pure phrases, as many as the motes of dust in countless Buddha-lands, all of which are the wisdom realm of the Tathagata, not something that I or you can realize and understand. At that time, Bodhisattva Samantabhadra (普賢菩薩, Universal Worthy Bodhisattva), wishing to again proclaim a small portion of the realm of the great Samadhi (三昧, meditative absorption) of the Lion's Extended Yawn that the Tathagata had entered, relying on the Buddha's spiritual power, gazed with focused attention, observing the Tathagata's inconceivable ocean of Bodhisattvas; observing the Tathagata's inconceivable Samadhi spiritual powers, and all kinds of transformations; observing the Tathagata's inconceivable entering and exiting of all ocean-like worlds; observing the Tathagata's inconceivable entering of the realm of the illusory wisdom of all dharmas; observing the Tathagata's inconceivable universal manifestation of the three
世一切諸佛悉皆平等；觀察如來不可思議無量無邊諸語言道，開悟一切諸法門海，而說偈言：
「一一毛孔中剎海， 等一切剎極微數， 佛悉于中坐道場， 菩薩眾會共圍繞。 一一毛孔所有剎， 佛悉于中坐道場， 安處最勝蓮華座， 普現神通周法界。 一毛端處所有佛， 一切剎土極微數， 悉于菩薩眾會中， 皆為宣揚普賢行。 如來安坐於一剎， 一切剎中無不現， 十方無盡菩薩云， 普共同來集其所。 功德光明菩薩海， 百千億剎極微數， 俱從會起贊如來， 遍往十方充法界。 自在游于深法界， 悉住普賢無等行， 現一切剎放光明， 普入無邊諸佛會。 普於十方一切剎， 安住最勝諸佛所， 聽聞正法具修行， 一一土經無量劫。 菩薩常修種種行， 皆入普賢愿海中， 住佛境界德無邊， 法海光明無不遍。 通達普賢廣大行， 出生諸佛無盡法， 贊佛功德海無涯， 現眾神通充法界。 身云普現如塵數， 唸唸恒週一切剎， 甘露法雨潤群生， 普遍法界令開悟。」
爾時，世尊以最勝甚深廣大意樂，正念思惟，欲令眾會諸菩薩等安住如來師子頻申大三昧故，從眉間白毫相中放大光明，
【現代漢語翻譯】 現代漢語譯本 世間一切諸佛都是平等的；觀察如來不可思議、無量無邊的語言表達方式，開啟並領悟一切佛法之門，於是說偈頌道： 『每一個毛孔中都顯現著如海的剎土（佛土），數量等同於一切剎土的極微塵數， 佛陀都坐在其中證悟菩提，菩薩大眾圍繞著他。 每一個毛孔所包含的剎土中，佛陀都坐在其中證悟菩提， 安坐在最殊勝的蓮花座上，普遍展現神通，遍佈整個法界。 一根毛髮尖端所顯現的佛陀，數量等同於一切剎土的極微塵數， 都在菩薩大眾的集會中，宣揚普賢菩薩的行愿。 如來安坐於一個剎土，卻在一切剎土中無處不在地顯現， 十方無盡的菩薩如雲般，都共同來到他所在之處。 功德光明的菩薩如海，數量等同於百千億剎土的極微塵數， 都從法會中起身讚歎如來，遍往十方，充滿整個法界。 自在地遊歷于深邃的法界，都安住于普賢菩薩無與倫比的行愿中， 在一切剎土中顯現光明，普遍進入無邊諸佛的法會。 普遍在十方一切剎土中，安住在最殊勝的諸佛所在之處， 聽聞正法，具足修行，在每一個國土都經歷無量劫。 菩薩們常常修習種種行愿，都融入普賢菩薩的愿海中， 安住于佛的境界，功德無邊，佛法的光明無處不遍。 通達普賢菩薩廣大無邊的行愿，生出諸佛無盡的法門， 讚歎佛陀功德如海般無涯，展現各種神通，充滿整個法界。 化現的身云如微塵般眾多，唸唸不斷地周遍一切剎土， 以甘露般的佛法滋潤眾生，普遍使法界眾生開悟。』 這時，世尊以最殊勝、甚深、廣大的意樂，正念思維，想要讓法會中的菩薩們安住于如來師子頻申大三昧（如來獅子奮迅三昧）中，從眉間的白毫相中放出大光明，
【English Translation】 English version All Buddhas in the world are equal; observing the inconceivable, immeasurable, and boundless ways of expression of the Tathagata, opening and enlightening all the doors of the Dharma, they spoke in verses: 'In each pore of the body, there appear Buddha-lands as vast as the ocean, their number equal to the finest dust particles of all lands, Buddhas are all seated within them, attaining enlightenment, surrounded by assemblies of Bodhisattvas. In each land contained within each pore, Buddhas are seated, attaining enlightenment, Resting on the most supreme lotus seat, universally manifesting spiritual powers, pervading the entire Dharma realm. The Buddhas manifested at the tip of a single hair, their number equal to the finest dust particles of all lands, All are within the assemblies of Bodhisattvas, proclaiming the vows and practices of Samantabhadra (Universal Worthy). The Tathagata is seated in one land, yet appears everywhere in all lands, The boundless Bodhisattvas of the ten directions, like clouds, all gather together where he is. Bodhisattvas of meritorious light, like an ocean, their number equal to the finest dust particles of hundreds of thousands of millions of lands, All rise from the assembly to praise the Tathagata, going to all ten directions, filling the entire Dharma realm. Freely traveling in the profound Dharma realm, all abide in the incomparable practices of Samantabhadra, Manifesting light in all lands, universally entering the assemblies of boundless Buddhas. Universally in all lands of the ten directions, abiding in the most supreme places of the Buddhas, Hearing the true Dharma, fully practicing, experiencing countless kalpas in each land. Bodhisattvas constantly cultivate various practices, all merging into the ocean of vows of Samantabhadra, Abiding in the realm of the Buddha, with boundless merit, the light of the Dharma pervades everywhere. Understanding the vast and boundless practices of Samantabhadra, giving rise to the endless Dharma doors of the Buddhas, Praising the Buddha's merit as boundless as the ocean, manifesting various spiritual powers, filling the entire Dharma realm. The clouds of manifested bodies are as numerous as dust particles, constantly pervading all lands in every moment, Nourishing sentient beings with the nectar of the Dharma, universally enlightening all beings in the Dharma realm.' At that time, the World Honored One, with the most supreme, profound, and vast intention, with right mindfulness, contemplating, wishing to have the Bodhisattvas in the assembly abide in the great Samadhi of the Lion's Stretch of the Tathagata (Tathagata's Lion's Vigorous Samadhi), emitted great light from the white hair mark between his eyebrows,
名普照現三世法界門，以不可說佛剎極微塵數光明而為眷屬，普照十方一切剎海。時，逝多林菩薩眾會悉見十方盡法界、虛空界一切世界所有極微；一一極微各有一切佛剎極微塵數諸佛國土種種名字、種種色相、種種莊嚴、種種清凈、種種依住、種種形狀，如是一切諸國土中皆有最勝菩提道場；一一道場皆有莊嚴寶師子座；一一座上皆有菩薩成等正覺，一切菩薩所共圍繞，一切世主恭敬供養。或見處在不可說佛剎大眾會中轉正法輪，其聲無礙，遍周法界；或見處在天王宮中、龍王宮中、夜叉王宮、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等諸王宮中，及餘人間村營、城邑、王都、聚落、乃至種種眾生住處，現種種神力，說種種法門；所謂：生種種族姓、受種種色身、住種種威儀、示種種相好、佩種種圓光、放種種光網、處種種眾會、入種種三昧、起種種神變、現種種威力、發種種音聲、出種種言辭、以種種名句演種種教法，如此會中菩薩大眾見於如來甚深三昧廣大神變，如是盡法界、虛空界，東、西、南、北，四維，上、下，遍一切處，種種方轉變中、種種方法門中、種種方想住中、種種方出生中、種種方分齊中、種種方解起中、種種方海中，皆依于眾生心想而住，始從前際至今現在所有一切國土身、
【現代漢語翻譯】 現代漢語譯本：名為普照的菩薩展現了三世法界的奧妙，以不可言說的佛剎極微塵數的光明作為眷屬，普照十方一切剎土之海。當時，在逝多林（Jetavana）的菩薩眾會都看見了十方盡法界、虛空界一切世界的所有極微之處；每一個極微之處都各自有一切佛剎極微塵數諸佛的國土，這些國土有種種名字、種種色相、種種莊嚴、種種清凈、種種依住、種種形狀。像這樣，一切國土中都有最殊勝的菩提道場；每一個道場都有莊嚴的寶師子座；每一個座上都有菩薩成就無上正等正覺，一切菩薩共同圍繞，一切世間之主恭敬供養。有的菩薩看見如來處在不可言說的佛剎大眾會中轉動正法輪，其聲音無礙，遍佈整個法界；有的菩薩看見如來處在天王宮中、龍王宮中、夜叉王宮、乾闥婆（Gandharva，天上的樂神）宮、阿修羅（Asura，非天神）宮、迦樓羅（Garuda，金翅鳥神）宮、緊那羅（Kinnara，歌神）宮、摩睺羅伽（Mahoraga，大蟒神）宮、人、非人等諸王宮中，以及其他人間村莊、城鎮、王都、聚落，乃至種種眾生居住之處，展現種種神通力量，宣說種種法門；所謂：生於種種族姓、受種種色身、住種種威儀、示種種相好、佩種種圓光、放種種光網、處種種眾會、入種種三昧、起種種神變、現種種威力、發種種音聲、出種種言辭，以種種名句演說種種教法。如此會中的菩薩大眾看見如來甚深三昧的廣大神通變化，像這樣遍佈盡法界、虛空界，東、西、南、北，四維，上、下，一切處，在種種方位的轉變中、種種方法的門徑中、種種方位的思想安住中、種種方位的出生中、種種方位的界限中、種種方位的理解生起中、種種方位的海洋中，都依眾生的心念而住。從過去到現在所有一切國土身、
【English Translation】 English version: A Bodhisattva named Universal Illumination manifests the Dharma realm of the three times, with an ineffable number of Buddha-lands' infinitesimal dust particles of light as retinue, illuminating all the oceans of lands in the ten directions. At that time, the assembly of Bodhisattvas in Jetavana all saw all the infinitesimal places of all the worlds in the ten directions, the end of the Dharma realm, and the realm of empty space; each infinitesimal place had its own number of Buddha-lands equal to the infinitesimal dust particles of all Buddha-lands, with various names, various colors, various adornments, various purities, various abodes, and various shapes. Like this, in all these lands, there are supreme Bodhi-mandas; each Bodhi-manda has an adorned jeweled lion throne; on each throne, there is a Bodhisattva who has attained Anuttara-samyak-sambodhi, surrounded by all Bodhisattvas, and respectfully offered to by all the lords of the world. Some Bodhisattvas see the Tathagata turning the Dharma wheel in an ineffable assembly of Buddha-lands, with his voice unobstructed, pervading the entire Dharma realm; some Bodhisattvas see the Tathagata in the palaces of the heavenly kings, the dragon kings, the Yaksha kings, the Gandharva (celestial musicians) kings, the Asura (demi-gods) kings, the Garuda (mythical bird) kings, the Kinnara (celestial musicians) kings, the Mahoraga (serpent deities) kings, humans, non-humans, and other royal palaces, as well as in human villages, towns, royal capitals, settlements, and even in the dwellings of various beings, manifesting various spiritual powers, and expounding various Dharma teachings; namely: being born into various lineages, receiving various forms, abiding in various dignified manners, showing various marks and characteristics, wearing various halos, emitting various light nets, being in various assemblies, entering various samadhis, arising various spiritual transformations, manifesting various powers, emitting various sounds, uttering various words, and using various names and phrases to expound various teachings. In this assembly, the Bodhisattva multitude sees the profound samadhi and vast spiritual transformations of the Tathagata, like this pervading the end of the Dharma realm, the realm of empty space, east, west, south, north, the four intermediate directions, above, and below, in all places, in various directional transformations, in various methods of approach, in various directional thoughts of abiding, in various directional births, in various directional boundaries, in various directional understandings arising, in various directional oceans, all abiding according to the thoughts of sentient beings. From the past to the present, all the lands and bodies,
一切眾生身、一切毛孔中、一切極微中、及彼一切虛空界中、一一毛端量處皆有一切剎土極微塵數種種剎海、種種業起相續不斷，次第而住，其中所有道場眾會見佛神力悉亦如是，以得見佛神通力故，悉能遍入十方三世一切世界眾生心中，現其影像，隨諸眾生種種樂欲出妙言音，隨其所應演說諸法，普入眾會中，普現眾生前，色相有別，智慧無異，遍一切剎，盡未來際，自在示現，常無休息，教化調伏一切眾生，其有見此神通力者，皆是毗盧遮那如來過去修集願力善根之所攝受：或昔曾以四攝善根之所攝受；或是往昔見、聞、憶念、親近、供養之所成熟；或是往昔令其發起阿耨多羅三藐三菩提心；或昔曾於如來所修菩薩行時經游之處，勇猛精勤善根所攝；或昔曾於一切佛所，與佛同種相似善根；或是如來於過去時為求無上一切智故，種種方便教化成熟。是故，皆得入于如來不可思議甚深三昧，盡法界、虛空界廣大神變：或有得見入佛法身；或有得見入佛色身；或有得見入佛智身；或有得見入于如來過去所行清凈行海；或有得見入于如來究竟圓滿功德彼岸；或有得見入于菩薩莊嚴行輪；或有得見入于菩薩所證諸地；或有得見入于如來成正覺智；或有得見入佛所住諸三昧門、平等神變；或有得見入于如來十種智力、四無所
【現代漢語翻譯】 現代漢語譯本：一切眾生的身體、一切毛孔中、一切極微小的微粒中，以及所有虛空界中，每一個毛端大小的地方，都有著像所有剎土（佛土）的極微塵數量一樣多的各種剎海（佛土的海洋），各種業力生起，相續不斷，依次存在。其中所有道場（佛的修行場所）的集會，見到佛的神通力量也都是如此。因為能夠見到佛的神通力量，他們都能夠遍入十方三世一切世界眾生的心中，顯現他們的影像，隨著眾生各種喜好發出美妙的聲音，根據他們的情況演說各種佛法，普遍進入集會之中，普遍顯現在眾生面前。他們的色相雖然不同，智慧卻沒有差別，遍佈一切佛土，直到未來，自在地示現，從不休息，教化調伏一切眾生。那些見到這種神通力量的人，都是毗盧遮那如來（Vairocana，意為光明遍照）過去修集願力善根所攝受的：或者過去曾經被四攝法（佈施、愛語、利行、同事）的善根所攝受；或者過去曾經見、聞、憶念、親近、供養而成熟；或者過去曾經讓他們發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心）；或者過去曾經在如來修行菩薩道時經過的地方，被勇猛精勤的善根所攝受；或者過去曾經在一切佛那裡，與佛同種相似的善根；或者是如來在過去爲了求得無上一切智（Sarvajna，一切智慧）而用各種方便教化成熟的。因此，他們都能夠進入如來不可思議的甚深三昧（Samadhi，禪定），盡法界（Dharmadhatu，宇宙萬法）、虛空界（Akasha，空間）廣大神變：或者有人得見進入佛的法身（Dharmakaya，佛的真理之身）；或者有人得見進入佛的色身（Rupakaya，佛的形體之身）；或者有人得見進入佛的智身（Jnanakaya，佛的智慧之身）；或者有人得見進入如來過去所行的清凈行海；或者有人得見進入如來究竟圓滿的功德彼岸；或者有人得見進入菩薩莊嚴的修行輪；或者有人得見進入菩薩所證的各個階位；或者有人得見進入如來成就正覺的智慧；或者有人得見進入佛所住的各種三昧門、平等神變；或者有人得見進入如來的十種智力、四無所畏。 現代漢語譯本：畏。
【English Translation】 English version: In the bodies of all sentient beings, in every pore, in every minute particle, and in all realms of space, in every place the size of a hair tip, there are as many various Buddha-lands as there are minute dust particles in all Buddha-lands, various karmic activities arise, continuously and successively existing. The assemblies in all these Bodhimandas (places of enlightenment) see the Buddha's spiritual power in the same way. Because they can see the Buddha's spiritual power, they can all enter the minds of sentient beings in all worlds of the ten directions and three times, manifesting their images, emitting wonderful sounds according to the various desires of sentient beings, expounding various Dharmas according to their needs, universally entering the assemblies, universally appearing before sentient beings. Although their forms are different, their wisdom is the same, pervading all Buddha-lands, until the end of the future, freely manifesting, never resting, teaching and subduing all sentient beings. Those who see this spiritual power are all embraced by the meritorious roots of the vows that Vairocana Tathagata (Vairocana, meaning 'the Illuminator') cultivated in the past: either they were embraced by the meritorious roots of the Four Means of Attraction (giving, kind speech, beneficial action, and cooperation) in the past; or they were matured by seeing, hearing, remembering, approaching, and making offerings in the past; or they were caused to generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment) in the past; or they were embraced by the meritorious roots of courageous diligence in the places where the Tathagata practiced the Bodhisattva path in the past; or they had similar meritorious roots with all Buddhas in the past; or the Tathagata, in the past, used various skillful means to teach and mature them in order to seek supreme omniscience (Sarvajna, all-knowing wisdom). Therefore, they can all enter the inconceivable profound Samadhi (meditative absorption) of the Tathagata, and the vast spiritual transformations of the Dharmadhatu (the realm of all phenomena) and Akasha (space): some see themselves entering the Dharmakaya (the body of truth) of the Buddha; some see themselves entering the Rupakaya (the form body) of the Buddha; some see themselves entering the Jnanakaya (the wisdom body) of the Buddha; some see themselves entering the pure ocean of practices that the Tathagata performed in the past; some see themselves entering the shore of the Tathagata's ultimate and perfect merits; some see themselves entering the wheel of the Bodhisattva's adorned practices; some see themselves entering the various stages attained by the Bodhisattvas; some see themselves entering the wisdom of the Tathagata's attainment of enlightenment; some see themselves entering the various Samadhi gates and equal spiritual transformations where the Buddha dwells; some see themselves entering the ten powers of wisdom and the four fearlessnesses of the Tathagata. English version: Fearlessness.
畏；或有得見入于如來四無礙解辯才大海；入如是等十不可說佛剎極微塵數如來種種大神變海，彼諸菩薩以種種信、種種解、種種道、種種門、種種入、種種教、種種隨順、種種方所、種種根器、種種國土、種種世界、種種智慧、種種法聚、種種神變、種種方便、種種三昧，以如是等入于如來神變大海。
云何菩薩種種三昧？所謂：入一切菩薩普遍莊嚴法界三昧、菩薩光照三世無礙境三昧、菩薩法界無斷智光明三昧、菩薩住一切佛境界三昧、菩薩光照無邊虛空際三昧、菩薩入出遊戲如來自在力三昧、菩薩勇猛無畏奮迅莊嚴三昧、菩薩入一切法界方便漩澓藏三昧、菩薩遍法界如月普現以無礙音演一切法三昧、菩薩種種法雲平等莊嚴三昧、菩薩離垢繒系頂法王幢三昧、菩薩觀一切佛智慧海三昧、菩薩無分別光幢照一切世間差別身三昧、菩薩入如來無分別境界身三昧、菩薩大悲藏隨一切世間轉三昧、菩薩安住一切法無依跡威力三昧、菩薩照一切法最極寂靜圓滿智三昧、菩薩知諸法空巧能化現遍一切世間三昧、菩薩威力平等普出生一切佛剎三昧、菩薩於一切佛剎現成正覺莊嚴相三昧、菩薩觀一切世間色空三昧、菩薩不著一切世間最勝圓滿空三昧、菩薩出生一切如來威力母三昧、菩薩修行入一切佛究竟功德海三昧、菩薩觀
【現代漢語翻譯】 現代漢語譯本：或者，有些菩薩能夠得見並進入如來（Tathagata）的四無礙解（catupratisamvida，四種無礙的辯才）辯才大海；進入如是等十不可說佛剎極微塵數（asamkhyeya-buddhaksetra-paramanu，數量極多的佛土）如來種種大神變海。這些菩薩以種種的信解、種種的理解、種種的修行道路、種種的法門、種種的證入、種種的教導、種種的隨順、種種的處所、種種的根器、種種的國土、種種的世界、種種的智慧、種種的法聚、種種的神變、種種的方便、種種的三昧（samadhi，禪定），以如是等等的方式進入如來的神變大海。 什麼是菩薩的種種三昧？ 所謂：進入一切菩薩普遍莊嚴法界三昧、菩薩光照三世無礙境三昧、菩薩法界無斷智光明三昧、菩薩安住一切佛境界三昧、菩薩光照無邊虛空際三昧、菩薩入出遊戲如來自在力三昧、菩薩勇猛無畏奮迅莊嚴三昧、菩薩進入一切法界方便漩澓藏三昧、菩薩遍法界如月普現以無礙音演說一切法三昧、菩薩種種法雲平等莊嚴三昧、菩薩離垢繒系頂法王幢三昧、菩薩觀察一切佛智慧海三昧、菩薩無分別光幢照耀一切世間差別身三昧、菩薩進入如來無分別境界身三昧、菩薩大悲藏隨順一切世間運轉三昧、菩薩安住一切法無所依跡威力三昧、菩薩照耀一切法最極寂靜圓滿智三昧、菩薩了知諸法空性巧妙地化現遍一切世間三昧、菩薩威力平等普遍出生一切佛剎三昧、菩薩於一切佛剎顯現成正覺莊嚴相三昧、菩薩觀察一切世間色空三昧、菩薩不執著一切世間最勝圓滿空三昧、菩薩出生一切如來威力母三昧、菩薩修行進入一切佛究竟功德海三昧、菩薩觀察...
【English Translation】 English version: Or, there are those who are able to see and enter the Tathagata's (如來) ocean of eloquence of the four unobstructed knowledges (catupratisamvida); enter such as these, ten inexpressible Buddha-lands (asamkhyeya-buddhaksetra-paramanu) of extremely minute dust particles, the Tathagata's various great miraculous transformation oceans. These Bodhisattvas, with various faiths, various understandings, various paths, various gates, various entries, various teachings, various compliances, various places, various capacities, various lands, various worlds, various wisdoms, various dharma gatherings, various miraculous transformations, various skillful means, various samadhis (禪定), in such ways enter the Tathagata's ocean of miraculous transformations. What are the various samadhis of the Bodhisattvas? They are: the samadhi of entering all Bodhisattvas' universally adorned dharma realm, the samadhi of Bodhisattvas' light illuminating the unobstructed realms of the three times, the samadhi of Bodhisattvas' uninterrupted wisdom light of the dharma realm, the samadhi of Bodhisattvas abiding in all Buddha realms, the samadhi of Bodhisattvas' light illuminating the boundless space, the samadhi of Bodhisattvas entering and exiting, playing with the Tathagata's power of freedom, the samadhi of Bodhisattvas' courageous and fearless, swift and adorned, the samadhi of Bodhisattvas entering all dharma realms' skillful means vortex treasury, the samadhi of Bodhisattvas appearing universally throughout the dharma realm like the moon, expounding all dharmas with unobstructed sounds, the samadhi of Bodhisattvas' various dharma clouds equally adorned, the samadhi of Bodhisattvas' pure silk tied to the top of the dharma king's banner, the samadhi of Bodhisattvas observing all Buddha's wisdom oceans, the samadhi of Bodhisattvas' non-discriminating light banner illuminating all the different bodies of the world, the samadhi of Bodhisattvas entering the Tathagata's non-discriminating realm body, the samadhi of Bodhisattvas' great compassion treasury following all the world's transformations, the samadhi of Bodhisattvas abiding in all dharmas without reliance or trace of power, the samadhi of Bodhisattvas illuminating all dharmas with the most extremely tranquil and perfect wisdom, the samadhi of Bodhisattvas knowing the emptiness of all dharmas, skillfully manifesting throughout all the world, the samadhi of Bodhisattvas' power equally and universally giving birth to all Buddha lands, the samadhi of Bodhisattvas manifesting the adorned appearance of achieving enlightenment in all Buddha lands, the samadhi of Bodhisattvas observing the emptiness of all worldly forms, the samadhi of Bodhisattvas not clinging to the most supreme and perfect emptiness of all worlds, the samadhi of Bodhisattvas giving birth to the mother of all Tathagata's power, the samadhi of Bodhisattvas practicing and entering the ocean of all Buddha's ultimate merits, the samadhi of Bodhisattvas observing...
察一切境界出生神變盡未來際威力三昧、菩薩入一切如來次第本事海三昧、菩薩能以威力盡未來際護持一切如來種性三昧、菩薩以決定解力令現在十方一切佛剎皆清凈三昧、菩薩一剎那中普照一切佛差別住處三昧、菩薩深入觀察無礙際三昧、菩薩能以威力令一切世界為一佛剎三昧、菩薩出生一切佛變化身三昧、菩薩以金剛智知一切諸根海三昧、菩薩知一切如來同一胎藏身三昧、菩薩知一切法界隨所安立悉住心念際三昧、菩薩於一切法界廣大剎中現成正覺及般涅槃大威力三昧、菩薩令住最上威力處三昧、菩薩照一切佛剎眾生身無分別威力三昧、菩薩入一切佛智慧旋轉藏三昧、菩薩知一切法性相差別三昧、菩薩一剎那中以無分別智普見三世法三昧、菩薩唸唸中普現法界藏身三昧、菩薩以勇猛智如師子王隨順悟解一切如來種姓三昧、菩薩觀一切法界圓滿智慧眼三昧、菩薩正勇猛趣向十力三昧、菩薩以普遍眼觀察一切圓滿功德三昧、菩薩遍照出生一切眾生色相圓滿三昧、菩薩旋轉不動藏三昧、菩薩演說一法普入一切法三昧、菩薩於一法以一切言辭差別訓釋辯才三昧、菩薩演說一切佛無二法句威力幢三昧、菩薩知三世無礙際三昧、菩薩隨順悟解一切劫無差別三昧、菩薩入微細十力方便三昧、菩薩以金剛智起一切菩薩行三昧、菩薩
【現代漢語翻譯】 現代漢語譯本 觀察一切境界生起神通變化，直至未來際都具有威力的三昧（Samadhi，禪定），菩薩進入一切如來次第本事的海洋般的三昧，菩薩能以威力直至未來際護持一切如來種性的三昧，菩薩以決定的理解力令現在十方一切佛剎都清凈的三昧，菩薩在一剎那中普遍照耀一切佛差別住處的三昧，菩薩深入觀察無障礙邊際的三昧，菩薩能以威力令一切世界成為一個佛剎的三昧，菩薩生出一切佛變化身的三昧，菩薩以金剛智慧知曉一切諸根海的三昧，菩薩知曉一切如來同一胎藏身的三昧，菩薩知曉一切法界隨所安立都安住於心念邊際的三昧，菩薩在一切法界廣大的剎土中顯現成正覺以及般涅槃的大威力三昧，菩薩令安住于最上威力處的三昧，菩薩照耀一切佛剎眾生的身體而無分別的威力三昧，菩薩進入一切佛智慧旋轉藏的三昧，菩薩知曉一切法性相差別三昧，菩薩在一剎那中以無分別智普遍見到三世法的三昧，菩薩在念念中普遍顯現法界藏身的三昧，菩薩以勇猛的智慧如獅子王般隨順覺悟理解一切如來種姓的三昧，菩薩觀察一切法界圓滿智慧眼的三昧，菩薩正勇猛地趨向十力（Tathagata-bala，如來的十種力量）的三昧，菩薩以普遍的眼睛觀察一切圓滿功德的三昧，菩薩普遍照耀生出一切眾生色相圓滿的三昧，菩薩旋轉不動藏的三昧，菩薩演說一法普遍進入一切法的三昧，菩薩於一法以一切言辭差別訓釋的辯才三昧，菩薩演說一切佛無二法句的威力幢三昧，菩薩知曉三世無障礙邊際的三昧，菩薩隨順覺悟理解一切劫無差別三昧，菩薩進入微細十力方便的三昧，菩薩以金剛智慧發起一切菩薩行的三昧，菩薩
【English Translation】 English version The Samadhi (meditative absorption) of observing all realms and producing miraculous transformations, with power extending to the end of the future; the Samadhi of Bodhisattvas entering the ocean of all Tathagatas' (Buddhas) sequential abilities; the Samadhi of Bodhisattvas being able to protect the lineage of all Tathagatas with power until the end of the future; the Samadhi of Bodhisattvas, through the power of resolute understanding, making all Buddha-lands in the ten directions pure in the present; the Samadhi of Bodhisattvas universally illuminating all the different abodes of Buddhas in a single instant; the Samadhi of Bodhisattvas deeply observing the unobstructed boundary; the Samadhi of Bodhisattvas being able to transform all worlds into a single Buddha-land with power; the Samadhi of Bodhisattvas producing all transformation bodies of Buddhas; the Samadhi of Bodhisattvas knowing the ocean of all roots with Vajra (diamond) wisdom; the Samadhi of Bodhisattvas knowing that all Tathagatas have the same womb-store body; the Samadhi of Bodhisattvas knowing that all Dharmadhatus (realms of phenomena), wherever they are established, abide at the boundary of the mind's thoughts; the Samadhi of Bodhisattvas manifesting the attainment of enlightenment and Parinirvana (final nirvana) with great power in the vast lands of all Dharmadhatus; the Samadhi of Bodhisattvas causing one to abide in the supreme place of power; the Samadhi of Bodhisattvas illuminating the bodies of all sentient beings in all Buddha-lands without discrimination; the Samadhi of Bodhisattvas entering the rotating treasury of all Buddhas' wisdom; the Samadhi of Bodhisattvas knowing the differences in the nature and characteristics of all dharmas (phenomena); the Samadhi of Bodhisattvas universally seeing the dharmas of the three times with non-discriminating wisdom in a single instant; the Samadhi of Bodhisattvas universally manifesting the body of the Dharmadhatu treasury in every thought; the Samadhi of Bodhisattvas, with courageous wisdom like a lion king, understanding and realizing the lineage of all Tathagatas; the Samadhi of Bodhisattvas observing the perfect wisdom eye of all Dharmadhatus; the Samadhi of Bodhisattvas courageously approaching the ten powers (Tathagata-bala) ; the Samadhi of Bodhisattvas observing all perfect merits with a universal eye; the Samadhi of Bodhisattvas universally illuminating and producing the perfect forms of all sentient beings; the Samadhi of Bodhisattvas rotating and unmoving treasury; the Samadhi of Bodhisattvas expounding one dharma and universally entering all dharmas; the Samadhi of Bodhisattvas having the eloquence to explain and interpret one dharma with all kinds of words; the Samadhi of Bodhisattvas expounding the power banner of all Buddhas' non-dual dharma phrases; the Samadhi of Bodhisattvas knowing the unobstructed boundary of the three times; the Samadhi of Bodhisattvas understanding and realizing that all kalpas (eons) are without difference; the Samadhi of Bodhisattvas entering the subtle expedient means of the ten powers; the Samadhi of Bodhisattvas initiating all Bodhisattva practices with Vajra wisdom; the Samadhi of Bodhisattvas
能於十方隨心速疾普現身云三昧、菩薩現遍法界成正覺身種種神變三昧、菩薩受一切觸安樂幢三昧、菩薩出一切莊嚴具莊嚴虛空界三昧、菩薩唸唸中出等一切世間數變化形像云三昧、菩薩如來無垢月光照虛空三昧、菩薩一切如來加持三昧、菩薩一光照一切法根本差別莊嚴三昧、菩薩廣演一切法義燈三昧、菩薩照十力境圓滿三昧、菩薩三世諸佛星宿幢三昧、菩薩一切佛一密藏三昧、菩薩觀一切相皆究竟三昧、菩薩無盡福德藏三昧、菩薩見盡無邊佛境界三昧、菩薩見一切法如金剛師子吼威力三昧、菩薩現一切如來變化正見平等三昧、菩薩一切佛日唸唸周行三昧、菩薩一念普照三世法三昧、菩薩普音演說凈光等照一切法自性清凈三昧、菩薩見一切佛差別力三昧、菩薩見一切佛覺一切差別法界如蓮華開敷三昧、菩薩觀察諸法如虛空無住處三昧、菩薩一方普出十方海旋轉藏三昧、菩薩入一切法界門三昧、菩薩一切法海差別藏身三昧、菩薩以寂靜身放差別光照一切眾生身三昧、菩薩一剎那心以大願力出生一切神通三昧、菩薩常於一切處正覺威力普遍三昧、菩薩隨順悟解以一莊嚴入一切法界三昧、菩薩正念一切佛身普照三昧、菩薩悟解最勝神通智遍一切世界三昧、菩薩一念令無量教字本母普遍法界三昧、菩薩以一教法莊嚴一切法界法
【現代漢語翻譯】 現代漢語譯本：菩薩能自在地在十方世界迅速顯現身形，如同雲彩般的三昧（samadhi，禪定）；菩薩能顯現遍佈法界，成就正覺之身，並展現種種神通變化的三昧；菩薩能感受一切觸覺，如同安樂幢般的三昧；菩薩能顯現一切莊嚴之物，以此莊嚴虛空界的三昧；菩薩在每一個念頭中，都能顯現如同一切世間數量的變化形像，如同雲彩般的三昧；菩薩能如如來無垢的月光般照耀虛空的三昧；菩薩能獲得一切如來的加持的三昧；菩薩能以一道光明照耀一切法的根本差別莊嚴的三昧；菩薩能廣演一切法義，如同明燈般的三昧；菩薩能照見十力（如來的十種力量）的境界，達到圓滿的三昧；菩薩能如三世諸佛的星宿幢般的三昧；菩薩能進入一切佛的秘密藏的三昧；菩薩能觀一切相，皆達到究竟的三昧；菩薩能擁有無盡的福德藏的三昧；菩薩能見到無邊佛的境界的三昧；菩薩能見到一切法，如同金剛獅子吼般具有威力的三昧；菩薩能顯現一切如來的變化，具有正見平等的三昧；菩薩能如一切佛的太陽般，在每一個念頭中周行一切世界的三昧；菩薩能在一念之間普照三世一切法的三昧；菩薩能以普遍的音聲演說，以清凈的光芒等照一切法自性清凈的三昧；菩薩能見到一切佛的差別力量的三昧；菩薩能見到一切佛覺悟一切差別法界，如同蓮花開放般的三昧；菩薩能觀察諸法，如同虛空般無所住處的三昧；菩薩能從一方普遍顯現十方海旋轉藏的三昧；菩薩能進入一切法界之門的三昧；菩薩能以一切法海的差別藏身的三昧；菩薩能以寂靜之身，放出差別光明，照耀一切眾生身的三昧；菩薩能在一剎那間，以大願力出生一切神通的三昧；菩薩能常在一切處，以正覺的威力普遍的三昧；菩薩能隨順悟解，以一種莊嚴進入一切法界的三昧；菩薩能正念一切佛身，普遍照耀的三昧；菩薩能悟解最殊勝的神通智慧，遍一切世界的三昧；菩薩能在一念之間，令無量教字本母普遍法界的三昧；菩薩能以一種教法莊嚴一切法界之法。 菩薩能於十方世界，隨心所欲，迅速顯現身形，如雲般自在的三昧；菩薩能顯現遍佈法界，成就正覺之身，並展現種種神通變化的三昧；菩薩能感受一切觸覺，如安樂幢般的三昧；菩薩能顯現一切莊嚴之物，以此莊嚴虛空界的三昧；菩薩在每一個念頭中，都能顯現如一切世間數量的變化形像，如雲般的三昧；菩薩能如如來無垢的月光般照耀虛空的三昧；菩薩能獲得一切如來的加持的三昧；菩薩能以一道光明照耀一切法的根本差別莊嚴的三昧；菩薩能廣演一切法義，如明燈般的三昧；菩薩能照見十力（如來的十種力量）的境界，達到圓滿的三昧；菩薩能如三世諸佛的星宿幢般的三昧；菩薩能進入一切佛的秘密藏的三昧；菩薩能觀一切相，皆達到究竟的三昧；菩薩能擁有無盡的福德藏的三昧；菩薩能見到無邊佛的境界的三昧；菩薩能見到一切法，如金剛獅子吼般具有威力的三昧；菩薩能顯現一切如來的變化，具有正見平等的三昧；菩薩能如一切佛的太陽般，在每一個念頭中周行一切世界的三昧；菩薩能在一念之間普照三世一切法的三昧；菩薩能以普遍的音聲演說，以清凈的光芒等照一切法自性清凈的三昧；菩薩能見到一切佛的差別力量的三昧；菩薩能見到一切佛覺悟一切差別法界，如蓮花開放般的三昧；菩薩能觀察諸法，如虛空般無所住處的三昧；菩薩能從一方普遍顯現十方海旋轉藏的三昧；菩薩能進入一切法界之門的三昧；菩薩能以一切法海的差別藏身的三昧；菩薩能以寂靜之身，放出差別光明，照耀一切眾生身的三昧；菩薩能在一剎那間，以大願力出生一切神通的三昧；菩薩能常在一切處，以正覺的威力普遍的三昧；菩薩能隨順悟解，以一種莊嚴進入一切法界的三昧；菩薩能正念一切佛身，普遍照耀的三昧；菩薩能悟解最殊勝的神通智慧，遍一切世界的三昧；菩薩能在一念之間，令無量教字本母普遍法界的三昧；菩薩能以一種教法莊嚴一切法界之法。
【English Translation】 English version: The samadhi (meditative absorption) of a Bodhisattva being able to manifest bodies swiftly and at will in the ten directions, like clouds; the samadhi of a Bodhisattva manifesting throughout the entire dharma realm, achieving the body of perfect enlightenment, and displaying various miraculous transformations; the samadhi of a Bodhisattva experiencing all sensations like a banner of bliss; the samadhi of a Bodhisattva manifesting all adornments, thereby adorning the space of the universe; the samadhi of a Bodhisattva manifesting, in every thought, transformations of forms equal to the number of all worlds, like clouds; the samadhi of a Bodhisattva illuminating space like the immaculate moonlight of the Tathagata (Buddha); the samadhi of a Bodhisattva receiving the blessings of all Tathagatas; the samadhi of a Bodhisattva illuminating the fundamental distinctions and adornments of all dharmas with a single ray of light; the samadhi of a Bodhisattva extensively expounding the meaning of all dharmas, like a lamp; the samadhi of a Bodhisattva illuminating the realm of the ten powers (of a Buddha), achieving perfection; the samadhi of a Bodhisattva like the constellation banner of all Buddhas of the three times; the samadhi of a Bodhisattva entering the secret treasury of all Buddhas; the samadhi of a Bodhisattva observing all forms and reaching ultimate understanding; the samadhi of a Bodhisattva possessing an inexhaustible treasury of merit; the samadhi of a Bodhisattva seeing the boundless realms of the Buddhas; the samadhi of a Bodhisattva seeing all dharmas with the power of a vajra lion's roar; the samadhi of a Bodhisattva manifesting all the transformations of the Tathagatas, possessing right view and equality; the samadhi of a Bodhisattva, like the sun of all Buddhas, traveling through all worlds in every thought; the samadhi of a Bodhisattva illuminating all dharmas of the three times in a single thought; the samadhi of a Bodhisattva universally proclaiming with pure light, illuminating the self-nature purity of all dharmas; the samadhi of a Bodhisattva seeing the distinctive powers of all Buddhas; the samadhi of a Bodhisattva seeing all Buddhas awakening to all the distinctive dharma realms, like the opening of a lotus flower; the samadhi of a Bodhisattva observing all dharmas as being without abode, like space; the samadhi of a Bodhisattva universally manifesting the rotating treasury of the ten directions from one direction; the samadhi of a Bodhisattva entering the gate of all dharma realms; the samadhi of a Bodhisattva possessing the body of the distinctive treasury of all dharma oceans; the samadhi of a Bodhisattva emitting distinctive light from a tranquil body, illuminating the bodies of all sentient beings; the samadhi of a Bodhisattva generating all miraculous powers in a single instant with the power of great vows; the samadhi of a Bodhisattva constantly being present in all places with the universal power of perfect enlightenment; the samadhi of a Bodhisattva following understanding, entering all dharma realms with a single adornment; the samadhi of a Bodhisattva rightly contemplating all Buddha bodies, universally illuminating; the samadhi of a Bodhisattva understanding the most supreme miraculous wisdom, pervading all worlds; the samadhi of a Bodhisattva, in a single thought, causing the mother of countless teachings to pervade the dharma realm; the samadhi of a Bodhisattva adorning all the dharmas of the dharma realm with a single teaching.
光明三昧、菩薩一切佛威力光明圓滿輪三昧、菩薩以行愿網攝一切眾生界三昧、菩薩見一切世界不斷絕三昧、菩薩蓮華吉祥種種神變普游步三昧、菩薩知一切眾生身旋轉智三昧、菩薩威力普現一切眾生前三昧、菩薩悟解一切眾生音聲言辭秘密海三昧、菩薩觀一切眾生差別智三昧、菩薩無分別大悲藏三昧、菩薩入一切如來際三昧、菩薩觀察一切如來解脫處師子頻申三昧。
彼諸菩薩以如是等不可說佛剎極微塵數菩薩三昧而為方便，入毗盧遮那如來過去所修廣大功德，唸唸充滿一切法界諸佛三昧大神變海，其諸菩薩住逝多林不離如來道場眾會，各各自見普於十方一切佛剎極微塵數廣大世界，坐于種種寶蓮華藏師子之座，皆已具足廣大智慧，普現種種神通境界，已住寂靜諸菩薩地，自在出生明利智慧，已得隨順普遍智行從佛智慧種性而生，已證現前一切智智得無癡翳清凈智眼，善巧調御一切眾生，住一切佛平等法性，於一切法隨順悟解，已能觀察一切諸法自性清凈，知諸世間究竟寂滅無有所依，普詣十方一切國土而無所著，常勤觀察一切世間而無所住，普往十方一切剎土而無所去，已入一切妙法宮殿而無所來，遍於諸法了達性空知無積聚而恒教化成熟眾生，示諸眾生安樂行處，開示智慧解脫境界，恒以智身住離貪際超
【現代漢語翻譯】 現代漢語譯本 光明三昧（samadhi of light），菩薩一切佛威力光明圓滿輪三昧（samadhi of the perfect wheel of light of all Buddhas' power），菩薩以行愿網攝一切眾生界三昧（samadhi of encompassing all realms of sentient beings with the net of practices and vows），菩薩見一切世界不斷絕三昧（samadhi of seeing all worlds without interruption），菩薩蓮華吉祥種種神變普游步三昧（samadhi of universally traversing with various miraculous transformations of lotus auspiciousness），菩薩知一切眾生身旋轉智三昧（samadhi of knowing the wisdom of the rotation of all sentient beings' bodies），菩薩威力普現一切眾生前三昧（samadhi of the power of universally appearing before all sentient beings），菩薩悟解一切眾生音聲言辭秘密海三昧（samadhi of understanding the secret ocean of all sentient beings' voices and languages），菩薩觀一切眾生差別智三昧（samadhi of observing the wisdom of the differences of all sentient beings），菩薩無分別大悲藏三昧（samadhi of the great compassion treasury without discrimination），菩薩入一切如來際三昧（samadhi of entering the boundary of all Tathagatas），菩薩觀察一切如來解脫處師子頻申三昧（samadhi of observing the place of liberation of all Tathagatas, the lion's stretching）。 這些菩薩以如是等不可說佛剎極微塵數（inexpressible number of Buddha lands as fine as dust particles）的菩薩三昧作為方便，進入毗盧遮那如來（Vairocana Tathagata）過去所修的廣大功德，唸唸充滿一切法界諸佛三昧大神變海，這些菩薩住在逝多林（Jeta Grove），不離如來道場眾會，各自見到普遍在十方一切佛剎極微塵數廣大世界，坐在種種寶蓮華藏師子之座，都已具足廣大智慧，普遍顯現種種神通境界，已安住于寂靜的諸菩薩地，自在出生明利的智慧，已獲得隨順普遍的智行，從佛的智慧種性而生，已證得現前一切智智，得到無癡翳清凈的智眼，善巧調御一切眾生，安住於一切佛的平等法性，對於一切法隨順悟解，已能觀察一切諸法的自性清凈，知道諸世間究竟寂滅而無所依，普遍到達十方一切國土而無所執著，常常勤奮觀察一切世間而無所住，普遍前往十方一切剎土而無所去，已進入一切妙法宮殿而無所來，遍於諸法了達性空，知道沒有積聚而恒常教化成熟眾生，向眾生展示安樂的修行之處，開示智慧解脫的境界，恒常以智慧之身安住于離貪的邊際，超越了...
【English Translation】 English version Samadhi of light, samadhi of the perfect wheel of light of all Buddhas' power, samadhi of encompassing all realms of sentient beings with the net of practices and vows, samadhi of seeing all worlds without interruption, samadhi of universally traversing with various miraculous transformations of lotus auspiciousness, samadhi of knowing the wisdom of the rotation of all sentient beings' bodies, samadhi of the power of universally appearing before all sentient beings, samadhi of understanding the secret ocean of all sentient beings' voices and languages, samadhi of observing the wisdom of the differences of all sentient beings, samadhi of the great compassion treasury without discrimination, samadhi of entering the boundary of all Tathagatas, samadhi of observing the place of liberation of all Tathagatas, the lion's stretching. These Bodhisattvas, using such inexpressible number of Buddha lands as fine as dust particles of Bodhisattva samadhis as a means, enter the vast merits cultivated by Vairocana Tathagata in the past, with each thought filling the great ocean of miraculous transformations of all Buddhas' samadhis in the entire Dharma realm. These Bodhisattvas dwell in Jeta Grove, not leaving the assembly of the Tathagata's Bodhimanda, each seeing themselves universally in the vast worlds as numerous as fine dust particles in all Buddha lands of the ten directions, sitting on various lion thrones adorned with lotus treasures, all having attained vast wisdom, universally manifesting various miraculous realms, having already settled in the peaceful Bodhisattva grounds, freely giving rise to clear and sharp wisdom, having obtained the wisdom practices that accord with universality, born from the wisdom lineage of the Buddha, having already realized the present all-knowing wisdom, obtaining the pure wisdom eye without ignorance, skillfully taming all sentient beings, dwelling in the equal Dharma nature of all Buddhas, understanding and realizing all dharmas in accordance with their nature, already able to observe the self-nature purity of all dharmas, knowing that all worlds are ultimately tranquil and without reliance, universally reaching all lands of the ten directions without attachment, constantly diligently observing all worlds without dwelling, universally going to all lands of the ten directions without going, having entered all palaces of wonderful dharmas without coming, pervading all dharmas, understanding their emptiness, knowing there is no accumulation, and constantly teaching and maturing sentient beings, showing sentient beings the place of peaceful practice, revealing the realm of wisdom and liberation, constantly dwelling with the wisdom body at the edge of detachment, transcending...
越一切生死苦海，普示眾生諸蘊實際，智光圓滿照徹一切定力堅固無能傾動，于諸眾生常起大悲了一切法悉皆如幻，知諸世間悉皆如夢，觀一切佛現差別身悉皆如影，知所說法音聲語言悉皆如響，現見諸法產生住持悉皆如化，善能積集最勝行愿，普遍智慧，圓滿清凈，善巧隨順，究竟寂靜，善入總持種智境界，具足無畏諸三昧力，勇猛精進遍修諸行，住法界際，獲明智眼，到一切法無所住處，修習無邊智慧行海，到智波羅蜜究竟彼岸，得般若波羅蜜之所攝持，以神通波羅蜜度諸眾生，依禪波羅蜜得心自在，證一切佛真實境界，以善巧智開示法藏，以明瞭智訓釋文詞，以辯才力說無盡法，雄猛無畏能師子吼，常樂觀察無差別法，以凈慧眼普觀一切，無生智月等照世間，觀諸眾生，見真實諦，福智堅固如金剛山，一切譬諭說不能及，增長一切智慧根芽，勇猛精進，摧諸魔眾，無量智慧，威光圓滿，身相殊特超諸世間，得一切法無礙智慧，解了諸法，盡無盡際，智慧清凈住普遍際，能遍隨順入真實際，無相觀智常現在前，善巧圓滿諸菩薩行，以無二智觀諸世間，知諸眾生往來所趣，遍諸佛剎得圓滿智，於一切法離諸暗障，普放法光照十方界，為諸世間最勝福田，廣大愿輪如月普現，福德超勝如須彌山一切世間無能過者，摧伏
【現代漢語翻譯】 現代漢語譯本 超越一切生死苦海，普遍向眾生揭示諸蘊的真實本質，智慧之光圓滿照耀，一切定力堅固不可動搖，對於一切眾生常懷大悲之心，明瞭一切法都如幻象，知曉世間一切都如夢境，觀察一切佛所顯現的差別身都如影像，知曉所說的法音語言都如迴響，親見諸法生起、存在、持續都如幻化，善於積累最殊勝的修行和願力，普遍擁有智慧，圓滿清凈，善巧隨順，達到究竟寂靜，善於進入總持和一切種智的境界，具備無畏的各種三昧力量，勇猛精進地修習各種修行，安住於法界邊際，獲得明智之眼，到達一切法無所執著之處，修習無邊智慧的修行大海，到達智慧波羅蜜的究竟彼岸，得到般若波羅蜜的攝持，以神通波羅蜜度化眾生，依靠禪波羅蜜獲得心的自在，證得一切佛的真實境界，以善巧的智慧開示法藏，以明瞭的智慧訓釋文詞，以辯才之力宣說無盡的佛法，雄猛無畏，能發出獅子吼，常常樂於觀察無差別的法，以清凈的智慧之眼普遍觀察一切，無生智慧之月等同照耀世間，觀察眾生，見到真實諦理，福德和智慧堅固如金剛山，一切譬喻都無法比擬，增長一切智慧的根芽，勇猛精進，摧毀一切魔眾，擁有無量智慧，威光圓滿，身相殊特，超越一切世間，獲得一切法無礙的智慧，瞭解一切法，直至無盡的邊際，智慧清凈，安住于普遍的邊際，能夠普遍隨順進入真實之際，無相的觀智常常顯現在前，善巧圓滿各種菩薩的修行，以無二的智慧觀察世間，知曉眾生往來所趨之處，遍佈各個佛剎，獲得圓滿的智慧，對於一切法遠離各種黑暗的障礙，普遍放出法光照耀十方世界，成為世間最殊勝的福田，廣大的愿輪如月亮般普遍顯現，福德超勝如須彌山，一切世間都無法超越，摧伏
【English Translation】 English version Transcending all the seas of birth and death, universally revealing to all beings the true nature of the aggregates (skandhas), the light of wisdom is perfectly illuminating, all meditative powers (samadhi) are firm and unshakeable, constantly arising great compassion for all beings, understanding that all dharmas are like illusions, knowing that all the world is like a dream, observing that all the differentiated bodies manifested by the Buddhas are like shadows, knowing that the sounds and languages of the teachings are like echoes, directly seeing that the arising, existence, and continuation of all dharmas are like transformations, skillfully accumulating the most supreme practices and vows, universally possessing wisdom, being perfectly pure, skillfully compliant, reaching ultimate tranquility, skillfully entering the realm of total retention (dharani) and all-knowing wisdom (sarvajnana), possessing the fearless powers of various samadhis, courageously and diligently practicing all kinds of practices, abiding at the boundary of the dharma realm, obtaining the eye of clear wisdom, reaching the place where there is no attachment to any dharma, practicing the boundless ocean of wisdom practices, reaching the ultimate shore of the wisdom paramita (prajnaparamita), being upheld by the prajnaparamita, liberating all beings with the supernatural power paramita (abhijnaparamita), attaining the freedom of mind through the dhyana paramita, realizing the true realm of all Buddhas, revealing the treasury of dharma with skillful wisdom, explaining the words and phrases with clear wisdom, expounding the endless dharma with the power of eloquence, being courageous and fearless, able to roar like a lion, always delighting in observing the non-differentiated dharma, universally observing everything with the pure eye of wisdom, the moon of non-arising wisdom equally illuminating the world, observing all beings, seeing the true principle, merit and wisdom as firm as Mount Sumeru, all metaphors are inadequate to describe, increasing the roots of all wisdom, courageously and diligently, destroying all demons, possessing immeasurable wisdom, the radiance of power is perfect, the form of the body is unique, surpassing all the world, obtaining the unobstructed wisdom of all dharmas, understanding all dharmas, until the endless boundary, wisdom is pure, abiding in the universal boundary, able to universally comply and enter the true reality, the non-form observation wisdom is always present, skillfully perfecting all the practices of the bodhisattvas, observing the world with non-dual wisdom, knowing where all beings come and go, pervading all Buddha lands, obtaining perfect wisdom, being free from all darkness and obstacles in all dharmas, universally emitting the light of dharma to illuminate the ten directions, becoming the most supreme field of merit in the world, the vast wheel of vows is universally manifested like the moon, merit is superior like Mount Sumeru, no one in all the world can surpass, subduing
一切外道、邪論，於一切剎普現其身，以微妙音演說諸法，普見諸佛心無厭足，已得諸佛自在威力，隨所應化現種種身，乘大智舟泛生死海，周旋普濟所往無礙，智慧圓滿身光映徹，如日輪出普照世間，隨眾生心現眾色像，知諸眾生根性慾樂，入于無諍清凈境界，知一切法自性無生，以自在智慧令一切小大境界互相涉入，決了佛地甚深理趣，知諸世間文字、句義，以無盡句說無盡法，於一句中演出一切修多羅海，具足獲得廣大智慧陀羅尼身，隨所受持盡未來劫，初無忘失，一念能憶不可說劫宿住之事，一念能了三世一切諸眾生心，與諸眾生一切諸佛總持法藏，常轉清凈不退法輪，令諸眾生生大智慧，入佛境界，具一切智，常善安住甚深三昧，巧能分別一切法句，而於諸法悉無所著。最勝智慧自在遊戲，于諸境界皆得解脫，觀察一切凈莊嚴身，其身普入十方法界，隨所應化，悉能遍往，知諸剎海所有極微，悉于其中現成正覺，于無色性現一切色，能以一方入一切方，其諸菩薩具足如是無量智慧功德之藏，十方所有一切諸佛悉共稱揚，說其功德不能令盡，靡不咸在逝多林中，悉見於佛光明所照，深入如來功德大海。
爾時，彼諸菩薩得不思議正法光明照故，其心歡喜安隱快樂，各于其身及師子座，眾寶樓閣諸莊嚴具
【現代漢語翻譯】 現代漢語譯本：一切外道和邪說，在所有佛剎都顯現他們的身形，用微妙的聲音演說各種佛法，普遍見到諸佛而內心沒有厭倦，已經獲得了諸佛自在的威力和能力，隨著應該教化的對象而顯現各種不同的身形，乘坐著大智慧的船隻在生死輪迴的海洋中航行，周遍地救濟眾生，所到之處沒有任何障礙，智慧圓滿，身體的光芒照耀通透，如同太陽升起普照世間，隨著眾生的心意而顯現各種不同的形象，知道眾生的根性和喜好，進入到沒有爭論的清凈境界，知道一切法的自性本來就沒有產生，用自在的智慧使一切大小的境界互相涉入，決斷了佛地的甚深道理和趣味，知道世間所有的文字和語句的含義，用無盡的語句來說明無盡的佛法，在一句話中就能演繹出一切經藏的海洋，完全獲得了廣大的智慧陀羅尼身，隨著所受持的佛法直到未來無盡的劫數，最初都不會有遺忘和缺失，一念之間就能回憶起不可說劫以前的宿世之事，一念之間就能瞭解三世一切眾生的心念，與一切眾生和一切諸佛共同持有佛法的寶藏，常常轉動清凈而不退轉的法輪，使眾生生起大智慧，進入佛的境界，具備一切智慧，常常安住在甚深的禪定之中，巧妙地能夠分辨一切佛法的語句，而對於一切佛法都沒有執著。最殊勝的智慧自在地遊戲，在各種境界中都得到解脫，觀察一切清凈莊嚴的身形，他們的身體普遍進入十方法界，隨著應該教化的對象，都能夠普遍前往，知道所有佛剎海洋中的極微細的物質，都在其中顯現成佛的正覺，在沒有顏色的自性中顯現一切顏色，能夠從一個方向進入到所有方向，這些菩薩都具備如此無量智慧功德的寶藏，十方所有一切諸佛都共同稱讚和宣揚，說他們的功德也無法說完，沒有一個不在逝多林（Jetavana，佛陀常住的精舍）中，都見到佛的光明所照耀，深入到如來的功德大海之中。 那時，這些菩薩因為得到不可思議的正法光明照耀的緣故，他們的內心歡喜、安穩和快樂，各自在自己的身體和獅子座上，以及眾寶樓閣等各種莊嚴的器具上。
【English Translation】 English version: All the heretics and false doctrines manifest their bodies in all Buddha-lands, expounding all dharmas with subtle sounds, universally seeing all Buddhas without weariness in their hearts, having already obtained the free and powerful abilities of all Buddhas, manifesting various forms according to those who should be taught, riding the great wisdom boat and sailing in the ocean of birth and death, universally saving all beings, going everywhere without any hindrance, their wisdom is complete, the light of their bodies shines through, like the sun rising and illuminating the world, manifesting various images according to the minds of sentient beings, knowing the roots and preferences of sentient beings, entering the pure realm without disputes, knowing that the self-nature of all dharmas is originally unproduced, using their free wisdom to make all small and large realms interpenetrate each other, resolving the profound principles and interests of the Buddha-land, knowing the meanings of all words and sentences in the world, using endless sentences to explain endless dharmas, in one sentence they can deduce the ocean of all sutras, fully obtaining the vast wisdom Dharani body, following what they have received until the endless future kalpas, they will never forget or lose anything, in one thought they can recall the past lives of countless kalpas, in one thought they can understand the minds of all sentient beings in the three times, sharing the treasure of the Buddha's Dharma with all sentient beings and all Buddhas, constantly turning the pure and non-retreating Dharma wheel, causing sentient beings to generate great wisdom, enter the realm of the Buddha, possess all wisdom, constantly dwelling in profound samadhi, skillfully able to distinguish all Dharma sentences, and yet not attached to any dharmas. The most supreme wisdom freely plays, in all realms they attain liberation, observing all pure and adorned bodies, their bodies universally enter the ten directions of the Dharma realm, according to those who should be taught, they can universally go everywhere, knowing all the extremely subtle substances in the ocean of Buddha-lands, in which they manifest the right enlightenment of becoming a Buddha, in the nature of no color they manifest all colors, able to enter all directions from one direction, these Bodhisattvas possess such immeasurable treasures of wisdom and merit, all Buddhas in the ten directions jointly praise and extol them, saying their merits cannot be exhausted, none of them are not in Jetavana (the monastery where the Buddha often stayed), all seeing the light of the Buddha shining, deeply entering the ocean of the Tathagata's merits. At that time, these Bodhisattvas, because they were illuminated by the inconceivable light of the right Dharma, their hearts were joyful, peaceful, and happy, each on their own bodies and lion thrones, as well as various adornments such as jeweled pavilions.
遍逝多林，凡所受用一切物中，化出種種大莊嚴云，充滿十方一切法界。所謂：于唸唸中普放一切微妙廣大光明網云，充滿法界，遍能開覺一切眾生，咸令歡喜；于唸唸中出現一切摩尼鈴云，充滿法界，出微妙音稱揚讚歎三世諸佛一切功德；于唸唸中出現一切天音樂云，充滿法界，出微妙音演說眾生諸業果報；于唸唸中出現一切諸大菩薩種種行愿身色相云，充滿法界，悉以妙音說諸菩薩所有一切廣大行愿；于唸唸中出現一切如來自在種種神通妙變化云充滿法界，以隨類音遍眾生界演說諸佛廣大言音；于唸唸中出現一切種種莊嚴諸相隨好菩薩身云，充滿法界遍一切剎，說諸如來普於十方一切國土出興次第，相續不斷；于唸唸中出現一切三世如來菩提場云，充滿法界，顯現諸佛成等正覺，普遍觀察顯示成佛莊嚴功德；于唸唸中出現一切諸大龍王相似身云，充滿法界，一一身云，遍諸佛剎普雨一切諸上妙香；于唸唸中出現一切諸世間主相似身云，充滿法界，一一世主普遍觀察演說普賢菩薩之行；于唸唸中出現一切妙寶光明凈佛剎云，充滿法界，顯示十方一切諸佛所轉法輪，是諸菩薩以得如是不可思議光明所照，入于廣大不可思議神通境界，法應如是，出興此等不可說佛剎極微塵數種種神變大莊嚴云。
爾時，文殊師利
【現代漢語翻譯】 現代漢語譯本 在遍逝多林（Vepulya-vana，廣闊的森林）中，所有受用的物品都化現出種種盛大的莊嚴云，充滿十方一切法界。具體來說：在每一個念頭中，普遍放出一切微妙廣大的光明網云，充滿法界，普遍能夠開悟一切眾生，使他們都感到歡喜；在每一個念頭中，出現一切摩尼鈴云，充滿法界，發出微妙的聲音，稱揚讚歎三世諸佛的一切功德；在每一個念頭中，出現一切天音樂云，充滿法界，發出微妙的聲音，演說眾生各種業報；在每一個念頭中，出現一切諸大菩薩的種種行愿身色相云，充滿法界，都用美妙的聲音宣說諸菩薩所有的一切廣大行愿；在每一個念頭中，出現一切如來自在的種種神通妙變化云，充滿法界，用隨順眾生的聲音，普遍在眾生界演說諸佛廣大的言教；在每一個念頭中，出現一切種種莊嚴諸相隨好的菩薩身云，充滿法界，遍佈一切佛剎，宣說諸如來在十方一切國土出興的次第，相續不斷；在每一個念頭中，出現一切三世如來的菩提場云，充滿法界，顯現諸佛成就正等正覺，普遍觀察顯示成佛的莊嚴功德；在每一個念頭中，出現一切諸大龍王相似的身云，充滿法界，每一身云，遍佈諸佛剎，普遍降下一切最上妙的香；在每一個念頭中，出現一切諸世間主相似的身云，充滿法界，每一世主普遍觀察演說普賢菩薩的行愿；在每一個念頭中，出現一切妙寶光明清凈的佛剎云，充滿法界，顯示十方一切諸佛所轉的法輪，這些菩薩因為得到如此不可思議的光明照耀，進入廣大不可思議的神通境界，法應如此，出現這些不可說佛剎極微塵數種種神變大莊嚴云。 這時，文殊師利（Manjusri，智慧的象徵）
【English Translation】 English version In Vepulya-vana (vast forest), from all the things that are used, various great majestic clouds manifest, filling all the Dharmadhatu in the ten directions. Specifically: in every thought, universally emitting all subtle and vast nets of light clouds, filling the Dharmadhatu, universally able to enlighten all sentient beings, causing them all to rejoice; in every thought, appearing all mani-bell clouds, filling the Dharmadhatu, emitting subtle sounds praising and extolling all the merits of the Buddhas of the three times; in every thought, appearing all heavenly music clouds, filling the Dharmadhatu, emitting subtle sounds expounding the karmic retributions of sentient beings; in every thought, appearing all the various practices and vows, forms and appearances of the great Bodhisattvas, filling the Dharmadhatu, all using wonderful sounds to proclaim all the vast practices and vows of the Bodhisattvas; in every thought, appearing all the freely manifested miraculous transformations of the Tathagatas, filling the Dharmadhatu, using sounds that accord with sentient beings, universally expounding the vast teachings of the Buddhas in the realms of sentient beings; in every thought, appearing all the Bodhisattva bodies with various majestic forms and marks, filling the Dharmadhatu, pervading all Buddha-lands, proclaiming the order in which the Tathagatas appear in all lands of the ten directions, continuously without interruption; in every thought, appearing all the Bodhi-manda (enlightenment place) clouds of the Tathagatas of the three times, filling the Dharmadhatu, manifesting the Buddhas attaining perfect enlightenment, universally observing and displaying the majestic merits of becoming a Buddha; in every thought, appearing all the clouds of forms similar to the great Dragon Kings, filling the Dharmadhatu, each cloud pervading all Buddha-lands, universally raining down all the most exquisite fragrances; in every thought, appearing all the clouds of forms similar to the lords of the world, filling the Dharmadhatu, each lord universally observing and expounding the practices of Bodhisattva Samantabhadra; in every thought, appearing all the clouds of pure Buddha-lands with wondrous treasures and light, filling the Dharmadhatu, displaying the turning of the Dharma wheel by all the Buddhas of the ten directions, these Bodhisattvas, because they are illuminated by such inconceivable light, enter into vast and inconceivable realms of miraculous powers, the Dharma should be like this, manifesting these inexpressible Buddha-land dust-mote number of various miraculous transformations and great majestic clouds. At that time, Manjusri (symbol of wisdom)
菩薩摩訶薩承佛威力，欲重開示逝多林中諸神變事，觀察十方，而說偈言：
「汝應觀此逝多林， 廣博莊嚴量無際， 一切身云皆示現， 以佛威神充法界。 清凈色相莊嚴身， 十方無量諸佛子， 咸來影現道場中， 眾會普觀無不見。 從諸佛子毛孔中， 演佛法音若雷震， 焰云種種莊嚴相， 普遍十方一切剎。 又于寶樹華葉中， 出現梵釋莊嚴相， 動止威儀恒寂靜， 從禪定起而游步。 佛身一一毛孔中， 常現難思眾菩薩， 相好端嚴甚微妙， 悉與普賢菩薩等。 逝多林上諸嚴具， 充遍虛空發妙音， 贊說三世諸菩薩， 種種莊嚴功德海。 逝多林中諸寶樹， 亦出無量妙音聲， 演說一切諸群生， 種種業報差別海。 林中所有諸境界， 悉現三世諸如來， 十方剎海極微中， 皆起神通無不遍。 一切剎海極微中， 所有十方諸國土， 于佛一一諸毛孔， 普遍莊嚴皆顯現。 寶焰香云皆現佛， 等眾生數遍世間， 一一咸起大神通， 方便隨宜而化度。 如虛空量寶宮城， 盡妙莊嚴如日現， 寶藏及與菩提樹， 靡不普遍於十方。 十方三世諸如來， 所有道場菩薩眾， 劫海修行
【現代漢語翻譯】 現代漢語譯本 菩薩摩訶薩（偉大的菩薩）承蒙佛陀的威神之力，想要再次開示逝多林（祇園精舍）中的各種神變之事，他觀察十方世界，然後說偈頌道： 『你們應當觀看這逝多林，它廣闊莊嚴，無邊無際，一切化身云都顯現其中，以佛陀的威神之力充滿整個法界。 清凈的色相莊嚴著佛身，十方無量無數的佛子，都來到道場中顯現身影，所有與會大眾都能普遍看到，沒有看不到的。 從諸佛子的每一個毛孔中，都發出佛法的聲音，如同雷鳴震動，火焰云呈現出種種莊嚴的景象，普遍照耀十方一切佛剎。 又在寶樹的花葉之中，顯現出梵天（色界天主）和帝釋天（欲界天主）莊嚴的形象，他們舉止威儀，恒常寂靜，從禪定中起身，然後悠然行走。 佛陀的每一個毛孔中，都常常顯現出難以思議的眾多菩薩，他們的相貌端正美好，極其微妙，都與普賢菩薩（象徵菩薩行愿的菩薩）相等。 逝多林上的各種莊嚴器具，充滿虛空，發出美妙的聲音，讚頌著三世諸佛菩薩，以及他們種種莊嚴的功德海洋。 逝多林中的各種寶樹，也發出無量美妙的聲音，演說一切眾生，種種業報的差別海洋。 林中所有的境界，都顯現出三世諸佛如來，十方剎土的極微之處，都生起神通，無處不遍。 一切剎土的極微之處，所有十方諸國土，在佛陀的每一個毛孔中，都普遍莊嚴地顯現出來。 寶焰和香云都顯現出佛陀，數量如同眾生一樣遍佈世間，每一個佛陀都發起大神通，方便隨順眾生的根器而教化度脫。 如同虛空一樣廣大的寶宮城，以精妙的莊嚴裝飾，如同太陽一樣顯現，寶藏以及菩提樹，沒有不普遍存在於十方的。 十方三世諸佛如來，所有的道場和菩薩眾，在無量劫中修行，都顯現在逝多林中。』
【English Translation】 English version The Bodhisattva Mahasattva (great Bodhisattva), empowered by the Buddha's majestic power, desired to further reveal the various miraculous transformations within Jeta Grove (Gīta Grove), observed the ten directions, and then spoke in verses: 'You should observe this Jeta Grove, vast and magnificent, boundless and limitless, where all transformation clouds manifest, filling the entire Dharma realm with the Buddha's majestic power. Pure and adorned with beautiful forms, countless Bodhisattvas from the ten directions come and appear in the sacred site, visible to all in the assembly, with nothing unseen. From each pore of these Bodhisattvas, the Dharma's sound emanates like thunder, and flames of clouds display various magnificent appearances, illuminating all Buddha lands in the ten directions. Moreover, within the flowers and leaves of the jeweled trees, the majestic forms of Brahma (lord of the form realm) and Indra (lord of the desire realm) appear, their deportment dignified and serene, rising from meditation and walking leisurely. From each pore of the Buddha's body, countless inconceivable Bodhisattvas constantly appear, their appearances noble and exquisite, all equal to Samantabhadra Bodhisattva (Bodhisattva symbolizing practice and vows). The various adornments in Jeta Grove fill the void, emitting wondrous sounds, praising the Bodhisattvas of the three times, and their oceans of various magnificent merits. The various jeweled trees in Jeta Grove also emit countless wondrous sounds, expounding on the various karmic retributions of all sentient beings. All realms within the grove manifest the Tathagatas (Buddhas) of the three times, and in the smallest particles of the ten directions' lands, miraculous powers arise, pervading everywhere. In the smallest particles of all lands, all the countries of the ten directions are universally and magnificently manifested in each pore of the Buddha. Jeweled flames and fragrant clouds manifest Buddhas, as numerous as sentient beings throughout the world, each initiating great miraculous powers, skillfully guiding and liberating beings according to their capacities. Like a jeweled palace as vast as the void, adorned with exquisite magnificence, appearing like the sun, treasures and Bodhi trees are universally present in the ten directions. The Tathagatas of the three times in the ten directions, all their sacred sites and Bodhisattva assemblies, practicing for eons, all manifest in Jeta Grove.'
功德相， 一切於此林中現。 普賢大行諸菩薩， 已於剎海具莊嚴， 其數無量等群生， 於此林中無不見。」
爾時，彼諸菩薩蒙佛三昧光明照故，一一皆得不可說佛剎極微塵數大悲門；以得如是大悲門故，攝受利益安樂眾生，即于其身一一毛孔各出不可說佛剎極微塵數眾色光明，一一光明各各化現不可說佛剎極微塵數菩薩身云，復出一切世主相似身云，充滿十方一切法界，普現一切諸眾生前，隨諸眾生身相、言音，種種方便教化調伏，令其成熟，或現不可說佛剎極微塵數諸天宮殿退墮無常門；或現不可說佛剎極微塵數一切眾生隨業受生門；或現不可說佛剎極微塵數夢中境界令心覺悟門；或現不可說佛剎極微塵數一切菩薩圓滿諸行門；或現不可說佛剎極微塵數一切菩薩圓滿大愿門；或現不可說佛剎極微塵數震動世界門；或現不可說佛剎極微塵數一切如來悉舍內外檀波羅蜜門；或現不可說佛剎極微塵數一切如來修諸功德正行圓滿尸波羅蜜門；或現不可說佛剎極微塵數一切菩薩斷截肢體、心無動亂羼提波羅蜜門；或現不可說佛剎極微塵數一切菩薩勤修種種智慧神通毗梨耶波羅蜜門；或現不可說佛剎極微塵數修諸靜慮、等持、等至、神通解脫禪波羅蜜門；或現不可說佛剎極微塵數智光照世般若波羅蜜門
【現代漢語翻譯】 現代漢語譯本 『功德相』，一切（諸佛的功德相）都顯現在這片樹林中。 普賢（Samantabhadra）大行（Mahāpranidhāna）的諸位菩薩，已經在無量佛剎（Buddhakṣetra）中具足了莊嚴， 他們的數量無量，如同眾生一樣，在這片樹林中沒有誰看不見他們。
那時，那些菩薩們蒙受佛陀三昧（Samādhi）光明照耀的緣故，每一位都獲得了不可說佛剎極微塵數的大悲門（Mahākaruṇā-dvāra）；因為獲得了這樣的大悲門，他們攝受、利益、安樂眾生，隨即從他們身體的每一個毛孔中，都放出不可說佛剎極微塵數的各種顏色的光明，每一道光明都各自化現出不可說佛剎極微塵數的菩薩身云，又化現出一切世主（Lokādhipati）相似的身云，充滿十方一切法界，普遍顯現在一切眾生面前，隨著眾生的身相、言語聲音，用種種方便教化調伏他們，使他們成熟，或者顯現不可說佛剎極微塵數的天宮殿退墮無常之門；或者顯現不可說佛剎極微塵數的一切眾生隨業受生之門；或者顯現不可說佛剎極微塵數的夢中境界，使他們的心覺悟之門；或者顯現不可說佛剎極微塵數的一切菩薩圓滿諸行之門；或者顯現不可說佛剎極微塵數的一切菩薩圓滿大愿之門；或者顯現不可說佛剎極微塵數震動世界之門；或者顯現不可說佛剎極微塵數的一切如來都捨棄內外一切的檀波羅蜜（Dānapāramitā）之門；或者顯現不可說佛剎極微塵數的一切如來修習各種功德正行圓滿的尸波羅蜜（Śīlapāramitā）之門；或者顯現不可說佛剎極微塵數的一切菩薩斷截肢體、內心沒有動亂的羼提波羅蜜（Kṣāntipāramitā）之門；或者顯現不可說佛剎極微塵數的一切菩薩勤修種種智慧神通的毗梨耶波羅蜜（Vīryapāramitā）之門；或者顯現不可說佛剎極微塵數修習各種靜慮（Dhyāna）、等持（Samāhita）、等至（Samāpatti）、神通解脫的禪波羅蜜（Dhyānapāramitā）之門；或者顯現不可說佛剎極微塵數的智慧光明照耀世間的般若波羅蜜（Prajñāpāramitā）之門。
【English Translation】 English version 'The marks of merit,' all (the marks of merit of all Buddhas) appear in this forest. The Bodhisattvas of Samantabhadra's (Universal Worthy) great practice (Mahāpranidhāna), have already adorned themselves in immeasurable Buddha-lands (Buddhakṣetra), Their number is immeasurable, like sentient beings, and there is no one in this forest who does not see them.
At that time, those Bodhisattvas, because they were illuminated by the light of the Buddha's Samadhi (concentration), each obtained an unspeakable number of great compassion doors (Mahākaruṇā-dvāra), equal to the number of the finest dust particles in Buddha-lands; because they obtained such great compassion doors, they embraced, benefited, and brought peace to sentient beings. Immediately, from each pore of their bodies, they emitted an unspeakable number of lights of various colors, equal to the number of the finest dust particles in Buddha-lands. Each light manifested an unspeakable number of clouds of Bodhisattva bodies, equal to the number of the finest dust particles in Buddha-lands, and also manifested clouds of bodies similar to all world-lords (Lokādhipati), filling all the Dharma realms of the ten directions, universally appearing before all sentient beings. According to the forms and speech of sentient beings, they used various skillful means to teach and subdue them, causing them to mature. Sometimes they manifested the door of the impermanence of the fall of an unspeakable number of heavenly palaces, equal to the number of the finest dust particles in Buddha-lands; sometimes they manifested the door of the rebirth of an unspeakable number of all sentient beings according to their karma, equal to the number of the finest dust particles in Buddha-lands; sometimes they manifested the door of dream states, equal to the number of the finest dust particles in Buddha-lands, causing their minds to awaken; sometimes they manifested the door of the complete practices of all Bodhisattvas, equal to the number of the finest dust particles in Buddha-lands; sometimes they manifested the door of the complete great vows of all Bodhisattvas, equal to the number of the finest dust particles in Buddha-lands; sometimes they manifested the door of the shaking of worlds, equal to the number of the finest dust particles in Buddha-lands; sometimes they manifested the door of all Tathagatas giving up all internal and external Dānapāramitā (perfection of giving), equal to the number of the finest dust particles in Buddha-lands; sometimes they manifested the door of all Tathagatas cultivating various meritorious righteous practices, completing Śīlapāramitā (perfection of morality), equal to the number of the finest dust particles in Buddha-lands; sometimes they manifested the door of all Bodhisattvas cutting off limbs without disturbance in their minds, Kṣāntipāramitā (perfection of patience), equal to the number of the finest dust particles in Buddha-lands; sometimes they manifested the door of all Bodhisattvas diligently cultivating various wisdom and supernatural powers, Vīryapāramitā (perfection of vigor), equal to the number of the finest dust particles in Buddha-lands; sometimes they manifested the door of cultivating various Dhyāna (meditation), Samāhita (concentration), Samāpatti (attainment), supernatural powers and liberation, Dhyānapāramitā (perfection of meditation), equal to the number of the finest dust particles in Buddha-lands; sometimes they manifested the door of the light of wisdom illuminating the world, Prajñāpāramitā (perfection of wisdom), equal to the number of the finest dust particles in Buddha-lands.
；或現不可說佛剎極微塵數勤求佛法，為一一名句、一一文義皆舍國城妻子財物無數身命門；或現不可說佛剎極微塵數于諸如來親近、供養、咨求、請問一切法要心無疲厭門；或現不可說佛剎極微塵數隨諸眾生根欲成熟往詣其所開發示導令其悟入智海光明門；或現不可說佛剎極微塵數一切菩薩大福智聚摧伏眾魔制諸外道勝幢威力門；或現不可說佛剎極微塵數知一切工巧技術明智門；或現不可說佛剎極微塵數知一切眾生心行微細差別明智門；或現不可說佛剎極微塵數知一切諸法種類差別殊勝明智門；或現不可說佛剎極微塵數知一切眾生種種心樂差別明智門；或現不可說佛剎極微塵數知一切眾生根行差別，煩惱習氣令其除滅明智門；或現不可說佛剎極微塵數知一切眾生品類差別業報明智門。以如是等不可說佛剎極微塵數諸方便門，往詣一切眾生住處，攝受調伏而成熟之。所謂：或往梵王宮；或往帝釋宮，或時往詣天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等閻摩羅界諸王宮中；或往畜生、餓鬼、地獄之所住處，以平等大悲、平等大愿、平等智慧、平等三昧、教化攝取而調伏之；彼諸眾生或有見已而調伏者、或有聞已而調伏者、或有憶念而調伏者、或聞音聲而調伏者、或聞名號而調伏者、或見圓
【現代漢語翻譯】 現代漢語譯本：或者示現以不可說佛剎極微塵數（極多的數量）的精勤，尋求佛法，爲了每一個名句、每一個文義，都捨棄無數的國城、妻子、財物和身命；或者示現以不可說佛剎極微塵數，在諸如來（佛的稱號）處親近、供養、請教、詢問一切佛法要義，心中沒有疲倦厭煩；或者示現以不可說佛剎極微塵數，隨著眾生根機和慾望的成熟，前往他們所在之處，開導指示，令他們悟入智慧之海的光明；或者示現以不可說佛剎極微塵數，一切菩薩（覺悟的有情）的大福德和智慧聚集，摧伏眾魔，制服一切外道，展現殊勝的幢幡威力；或者示現以不可說佛剎極微塵數，通曉一切工巧技術，具有明智；或者示現以不可說佛剎極微塵數，通曉一切眾生心行微細的差別，具有明智；或者示現以不可說佛剎極微塵數，通曉一切諸法種類差別殊勝，具有明智；或者示現以不可說佛剎極微塵數，通曉一切眾生種種心樂差別，具有明智；或者示現以不可說佛剎極微塵數，通曉一切眾生根性行為的差別，以及煩惱習氣，令其除滅，具有明智；或者示現以不可說佛剎極微塵數，通曉一切眾生品類差別和業報，具有明智。以如此等等不可說佛剎極微塵數的種種方便法門，前往一切眾生居住之處，攝受調伏而使他們成熟。所謂：或者前往梵王（色界天主）宮殿；或者前往帝釋（欲界天主）宮殿；或者有時前往天、龍（神獸）、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人、非人等閻摩羅界（地獄）諸王宮中；或者前往畜生、餓鬼、地獄所在之處，以平等大悲、平等大愿、平等智慧、平等三昧（禪定），教化攝取而調伏他們；那些眾生或者有見到后被調伏的，或者有聽到后被調伏的，或者有憶念后被調伏的，或者有聽到聲音后被調伏的，或者有聽到名號后被調伏的，或者有見到圓滿 現代漢語譯本：身相后被調伏的，或者有觸摩后被調伏的，或者有隨順教誨后被調伏的，或者有以神通力被調伏的，或者有以種種方便被調伏的。如是菩薩摩訶薩（大菩薩）以不可思議方便，教化調伏一切眾生，令其成熟。
【English Translation】 English version: Or manifesting with incalculable Buddha-lands' dust-motes of diligence in seeking the Dharma, for each and every phrase and each and every meaning, abandoning countless kingdoms, cities, wives, wealth, and lives; or manifesting with incalculable Buddha-lands' dust-motes, being close to, making offerings to, consulting, and asking all the Tathagatas (Buddha's title) about all the essential Dharma teachings, with no weariness or aversion in mind; or manifesting with incalculable Buddha-lands' dust-motes, following the maturation of beings' roots and desires, going to their places, enlightening and guiding them, enabling them to awaken and enter the light of the sea of wisdom; or manifesting with incalculable Buddha-lands' dust-motes, the great blessings and wisdom of all Bodhisattvas (enlightened beings) gathering, subduing all demons, controlling all heretics, displaying the power of the victorious banner; or manifesting with incalculable Buddha-lands' dust-motes, knowing all skillful techniques and having clear wisdom; or manifesting with incalculable Buddha-lands' dust-motes, knowing the subtle differences in all beings' mental activities and having clear wisdom; or manifesting with incalculable Buddha-lands' dust-motes, knowing the distinct and superior differences in all types of dharmas and having clear wisdom; or manifesting with incalculable Buddha-lands' dust-motes, knowing the various differences in all beings' mental pleasures and having clear wisdom; or manifesting with incalculable Buddha-lands' dust-motes, knowing the differences in all beings' roots and practices, and their afflictions and habits, enabling them to be eliminated, and having clear wisdom; or manifesting with incalculable Buddha-lands' dust-motes, knowing the differences in all beings' categories and karmic retributions, and having clear wisdom. With such incalculable Buddha-lands' dust-motes of expedient means, going to all beings' dwelling places, embracing, subduing, and maturing them. Namely: sometimes going to the palace of Brahma (lord of the Form Realm); sometimes going to the palace of Indra (lord of the Desire Realm); sometimes going to the palaces of the kings in the realms of Yama (hell), such as gods, dragons (divine beasts), yakshas (guardian deities), gandharvas (celestial musicians), asuras (demi-gods), garudas (golden-winged birds), kinnaras (celestial musicians), mahoragas (great serpent deities), humans, and non-humans; or going to the places where animals, hungry ghosts, and hell beings dwell, with equal great compassion, equal great vows, equal wisdom, and equal samadhi (meditative concentration), teaching, embracing, and subduing them; those beings, some are subdued after seeing, some are subdued after hearing, some are subdued after remembering, some are subdued after hearing sounds, some are subdued after hearing names, some are subdued after seeing the perfect English version: form, some are subdued after touching, some are subdued after following the teachings, some are subdued by supernatural powers, and some are subdued by various expedient means. Thus, the Bodhisattva Mahasattvas (great Bodhisattvas) use inconceivable expedient means to teach and subdue all beings, enabling them to mature.
光而調伏者、或見光網而調伏者，隨諸眾生心之所樂，皆詣其所，令其獲益；而此林中一切菩薩為欲成熟諸眾生故，雖以神力：或時現處種種嚴飾諸宮殿中；或時示現住自樓閣寶師子座道場眾會所共圍繞，充滿十方一切剎海，普遍示現皆令得見，然亦不離此逝多林如來之所；又此菩薩為欲成熟諸眾生故，示現無量變化身云，或現其身眷屬莊嚴，或現其身獨一無侶。所謂：或現沙門身、或現婆羅門身、或現異道出家身、或現苦行身、或現充盛身、或現醫王身、或現商主身、或現淫女身、或現妓樂身、或現毗沙門身、或現世主身、或現奉事諸天身、或現工巧技術身，現如是等諸變化身，往詣一切諸眾生所，隨其所應，起如幻智。于諸世間猶如帝網行菩薩行，以種種形相、種種威儀、種種音聲、種種言論、種種住處演說諸法。所謂：或說一切世間工巧事業、或說一切福德智慧照世明燈、或說一切所證真實威力加持、或說一切業力所持莊嚴世趣、或說一切建立十方清凈乘位、或說一切圓滿智燈照法境界，如是菩薩雖普周遍十方法界，教化調伏，成熟眾生，而亦不離此逝多林如來之所。◎
大方廣佛華嚴經卷第三 大正藏第 10 冊 No. 0293 大方廣佛華嚴經
大方廣佛華嚴經卷第四
罽賓國
【現代漢語翻譯】 現代漢語譯本： 那些以光明調伏眾生，或以光網調伏眾生的菩薩，他們隨著眾生心中所喜好的，都前往他們所在之處，使他們獲得利益。而這逝多林中的一切菩薩，爲了成熟眾生，雖然運用神通：有時顯現在各種莊嚴裝飾的宮殿中；有時示現住在自己的樓閣寶獅子座道場，被大眾圍繞，充滿十方一切剎土，普遍示現讓眾生都能看見，然而他們也不離開這逝多林如來所在之處。此外，這些菩薩爲了成熟眾生，示現無量變化的身云，有時示現自身眷屬莊嚴，有時示現自身獨一無侶。例如：有時示現沙門（出家修行者）身、有時示現婆羅門（古印度祭司）身、有時示現其他外道出家身、有時示現苦行身、有時示現富足身、有時示現醫王身、有時示現商主身、有時示現**身、有時示現妓樂身、有時示現毗沙門（佛教護法神）身、有時示現世主身、有時示現侍奉諸天身、有時示現工巧技術身，示現如此種種變化之身，前往一切眾生所在之處，隨其所應，生起如幻的智慧。在世間如同帝釋天的網一樣行菩薩道，以種種形相、種種威儀、種種音聲、種種言論、種種住處演說佛法。例如：或者講述一切世間的工巧事業、或者講述一切福德智慧照亮世間的明燈、或者講述一切所證得的真實威力加持、或者講述一切業力所持的莊嚴世界、或者講述一切建立十方清凈的乘位、或者講述一切圓滿智慧之燈照耀的法界境界。這些菩薩雖然普遍周遍十方法界，教化調伏，成熟眾生，然而他們也不離開這逝多林如來所在之處。 《大方廣佛華嚴經》卷第三 大正藏第10冊 No. 0293 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第四 罽賓國
【English Translation】 English version: Those Bodhisattvas who subdue beings with light, or who subdue them with nets of light, go to the places where all beings are, according to what pleases their minds, so that they may gain benefit. And all the Bodhisattvas in this Jeta Grove, for the sake of maturing all beings, although they use their spiritual powers: sometimes they appear in various magnificently adorned palaces; sometimes they appear dwelling in their own pavilions, on jeweled lion thrones in the Bodhimanda, surrounded by assemblies, filling all the oceans of lands in the ten directions, universally appearing so that all may see them, yet they do not leave the place of the Tathagata in this Jeta Grove. Furthermore, these Bodhisattvas, for the sake of maturing all beings, manifest clouds of countless transformation bodies, sometimes manifesting their bodies with adorned retinues, sometimes manifesting their bodies alone without companions. For example: sometimes they manifest as a Shramana (ascetic practitioner) body, sometimes as a Brahmin (ancient Indian priest) body, sometimes as a body of other heretical renunciates, sometimes as an ascetic body, sometimes as a prosperous body, sometimes as a physician king body, sometimes as a merchant leader body, sometimes as a ** body, sometimes as a musician body, sometimes as a Vaishravana (Buddhist guardian deity) body, sometimes as a world ruler body, sometimes as a body serving the gods, sometimes as a body of skillful craftsmanship, manifesting such various transformation bodies, they go to all the places where beings are, and according to what is appropriate, they give rise to wisdom like an illusion. In the world, they practice the Bodhisattva path like the net of Indra, expounding the Dharma with various forms, various dignified behaviors, various sounds, various discourses, and various dwelling places. For example: they may speak of all worldly skillful crafts, or of all the lamps of merit and wisdom that illuminate the world, or of all the true power and blessings they have attained, or of all the magnificent realms sustained by the power of karma, or of all the pure vehicle positions established in the ten directions, or of all the realms of Dharma illuminated by the lamps of perfect wisdom. Although these Bodhisattvas universally pervade the ten directions, teaching, subduing, and maturing beings, they also do not leave the place of the Tathagata in this Jeta Grove. The Avatamsaka Sutra, Volume 3 Taisho Tripitaka Volume 10, No. 0293, The Avatamsaka Sutra The Avatamsaka Sutra, Volume 4 Kashmir
三藏般若奉 詔譯入不思議解脫境界普賢行愿品
◎爾時，文殊師利童子從善住樓閣出，與無量同行大菩薩眾，及常侍衛諸金剛神、普為世間現大威力身眾神、久發堅誓供養諸佛足行神、念昔大愿樂聞正法相續不斷主地神、深凈大悲莊嚴法界普潤眾生主水神、智慧威力光明遍照主火神、摩尼寶冠以嚴其首主風神、光照十方差別儀式主方神、專勤除滅無明黑闇主夜神、一心開現如來智日主晝神、普遍莊嚴虛空法界主空神、能勤方便拔濟眾生出生死海主海神、常勤積集出過心量趣一切智勝幢善根主山神、發大誓願運度眾生稱讚諸佛勇猛無倦主河神、常勤守護一切眾生菩提心城主城神、常勤守護一切眾生諸大龍王、常勤守護一切智城諸夜叉王、常令眾生增長歡喜乾闥婆王、常勤除滅一切餓鬼所有飢渴鳩槃茶王、恒愿拔濟一切眾生度生死海迦樓羅王、愿諸眾生普得成就超諸世間如來力身阿修羅王、曲躬恭敬樂見諸佛種種功德摩睺羅伽王、深厭生死常樂瞻仰諸佛相好諸大天王、尊重於佛恭敬供養稱揚讚歎諸大梵王。
文殊師利與如是等種種色像威德莊嚴大菩薩眾及諸世主，前後圍繞，從自住處來詣佛所，右繞如來，經無量匝，以諸供具種種供養，供養畢已，頂禮辭退，右繞而出，往于南方。
爾時，尊者舍利
【現代漢語翻譯】 現代漢語譯本 三藏般若奉詔翻譯的《不可思議解脫境界普賢行愿品》
當時，文殊師利童子從善住樓閣出來，與無數同行的大菩薩眾，以及常侍衛護的諸金剛神、普為世間示現大威力身眾神、久發堅誓供養諸佛足行神、憶念昔日大愿樂聞正法相續不斷的主地神、以深凈大悲莊嚴法界普潤眾生的主水神、以智慧威力光明遍照的主火神、以摩尼寶冠莊嚴其首的主風神、以光明照耀十方示現差別儀式的主方神、專心勤勉地消除無明黑暗的主夜神、一心開顯如來智慧之日的主晝神、普遍莊嚴虛空法界的主空神、能勤奮方便地救拔眾生脫離生死苦海的主海神、常勤積聚超越心量趣向一切智慧的殊勝善根的主山神、發大誓願運度眾生稱讚諸佛勇猛無倦的主河神、常勤守護一切眾生菩提心城的主城神、常勤守護一切眾生的諸大龍王、常勤守護一切智慧之城的諸夜叉王、常令眾生增長歡喜的乾闥婆王、常勤消除一切餓鬼所有飢渴的鳩槃茶王、恒愿救拔一切眾生度脫生死苦海的迦樓羅王、愿諸眾生普遍成就超越世間的如來力身的阿修羅王、彎腰恭敬樂見諸佛種種功德的摩睺羅伽王、深厭生死常樂瞻仰諸佛相好的諸大天王、尊重於佛恭敬供養稱揚讚歎的諸大梵王。
文殊師利與這些具有種種色相威德莊嚴的大菩薩眾以及諸位世間之主，前後圍繞，從自己所住的地方來到佛陀所在之處，右繞如來，繞了無數圈，用各種供品進行供養，供養完畢后，頂禮辭退，右繞而出，前往南方。
當時，尊者舍利弗
【English Translation】 English version The Samadhi Prajna, translated by imperial decree, 'The Chapter on the Vows and Practices of Samantabhadra in the Inconceivable Realm of Liberation'
At that time, Manjushri (Manjusri) Bodhisattva, having emerged from the Well-Dwelling Pavilion, along with countless great Bodhisattvas who were his companions, as well as the Vajra (Diamond) Gods who constantly attended and protected him, the Gods who manifested great power for the sake of the world, the Foot-Traveling Gods who had long made firm vows to make offerings to all Buddhas, the Earth Gods who, remembering their past great vows, continuously delighted in hearing the true Dharma, the Water Gods who, with profound and pure compassion, adorned the Dharma realm and universally nourished all beings, the Fire Gods whose wisdom and power illuminated everywhere, the Wind Gods who adorned their heads with Mani (Wish-Fulfilling) jewel crowns, the Direction Gods who illuminated the ten directions with various rituals, the Night Gods who diligently eliminated the darkness of ignorance, the Day Gods who wholeheartedly revealed the sun of the Tathagata's (Buddha's) wisdom, the Space Gods who universally adorned the Dharma realm of space, the Sea Gods who diligently and skillfully rescued beings from the sea of birth and death, the Mountain Gods who constantly accumulated superior roots of goodness that surpassed the limits of the mind and led to all-knowing wisdom, the River Gods who made great vows to transport beings and praised the Buddhas with tireless courage, the City Gods who constantly protected the city of the Bodhi mind of all beings, the Great Dragon Kings who constantly protected all beings, the Yaksha (Night Demon) Kings who constantly protected the city of all-knowing wisdom, the Gandharva (Celestial Musician) Kings who constantly increased the joy of beings, the Kumbhanda (Demon) Kings who constantly eliminated the hunger and thirst of all hungry ghosts, the Garuda (Mythical Bird) Kings who constantly wished to rescue all beings from the sea of birth and death, the Asura (Demigod) Kings who wished all beings to universally attain the Tathagata's powerful body that surpassed all worlds, the Mahoraga (Serpent God) Kings who bowed respectfully and delighted in seeing the various merits of the Buddhas, the Great Heavenly Kings who deeply loathed birth and death and constantly delighted in beholding the Buddhas' marks and characteristics, and the Great Brahma (Creator God) Kings who respected the Buddhas, made offerings, and praised them.
Manjushri, surrounded by these great Bodhisattvas adorned with various forms of majestic virtue, as well as the lords of the world, came from his dwelling place to where the Buddha was, circumambulated the Tathagata countless times, made various offerings, and having completed the offerings, bowed in reverence and took his leave, circumambulating to the right and departing towards the south.
At that time, the Venerable Shariputra
弗承佛神力，見文殊師利菩薩與如是等諸大菩薩及諸世主，種種神通威德自在眾會莊嚴，從逝多林安詳而出，作是思惟：「我今當與文殊師利俱往南方。」時，舍利弗即與眷屬六十比丘前後圍繞，出自住處，往詣佛所。到已頂禮，一心觀佛，具白世尊，世尊聽許，右繞三匝，作禮辭退，往文殊師利童子所。此諸比丘皆舍利弗之所化度出家，未久自所同住。所謂：海覺比丘、妙德比丘、福光比丘、大悲比丘、電德比丘、凈行比丘、天德比丘、實慧比丘、梵勝比丘、寂慧比丘，與如是等六十人俱，曾於過去供養諸佛，深種善根；于甚深法悉能悟解，深信趣入最極清凈志行寬博等佛境界，于佛教法能正修行，悉能了知諸法本性，能大饒益成熟眾生，常樂勤求諸佛功德，皆是文殊師利童子之所教化。◎
◎爾時，尊者舍利弗將諸比丘隨路而行，觀諸比丘，告海覺言：「汝可觀察文殊師利清凈相好莊嚴之身，諸天及人莫能思議；汝可觀察文殊師利圓光映徹普照十方，能令眾生心生歡喜；汝可觀察文殊師利放光明網，微妙莊嚴，除滅眾生無量苦惱；汝可觀察文殊師利眾會威德，皆是菩薩往昔善根之所攝受；汝可觀察文殊師利所行之路，左右八步清凈平坦，眾寶莊嚴；汝可觀察文殊師利所住之處，週迴十方，常有道場，顯現莊
【現代漢語翻譯】 現代漢語譯本：
憑藉佛陀的神力，舍利弗（Śāriputra）看見文殊師利菩薩（Mañjuśrī Bodhisattva）與諸如此類的大菩薩以及諸位世間之主，他們以種種神通威德自在，眾會莊嚴，從逝多林（Jetavana）安詳地出來，心中思忖：『我現在應當與文殊師利一同前往南方。』當時，舍利弗便與他的眷屬六十位比丘前後圍繞，從住處出來，前往佛陀所在之處。到達后，頂禮佛陀，一心觀佛，詳細稟告世尊。世尊聽許后，右繞佛陀三圈，作禮辭退，前往文殊師利童子所在之處。這些比丘都是舍利弗所教化度而出家的，不久前才與他同住。他們是：海覺比丘、妙德比丘、福光比丘、大悲比丘、電德比丘、凈行比丘、天德比丘、實慧比丘、梵勝比丘、寂慧比丘，以及其他六十人。他們過去曾供養諸佛，深種善根；對於甚深佛法都能領悟理解，深信並趣入最極清凈的志向，心胸寬廣，達到佛的境界；對於佛教的教法能夠正確修行，都能了知諸法的本性，能夠大大饒益併成熟眾生，常常樂於勤求諸佛的功德，他們都是文殊師利童子所教化的。
當時，尊者舍利弗帶領眾比丘沿著道路行走，觀察著眾比丘，對海覺比丘說：『你可以觀察文殊師利清凈相好莊嚴的身體，諸天和人都無法思議；你可以觀察文殊師利圓光映徹，普照十方，能夠令眾生心生歡喜；你可以觀察文殊師利所放的光明網，微妙莊嚴，能夠除滅眾生無量的苦惱；你可以觀察文殊師利眾會的威德，都是菩薩往昔善根所攝受；你可以觀察文殊師利所行走的路，左右八步清凈平坦，以眾寶莊嚴；你可以觀察文殊師利所住之處，周圍十方，常有道場，顯現莊嚴。』 English version:
By the power of the Buddha, Śāriputra saw Mañjuśrī Bodhisattva, along with other great Bodhisattvas and the lords of the world, with their various supernatural powers and majestic virtues, their assemblies adorned, emerging peacefully from Jetavana, and he thought, 'Now I should go south with Mañjuśrī.' At that time, Śāriputra, surrounded by his retinue of sixty monks, came out of his dwelling and went to where the Buddha was. Having arrived, he bowed to the Buddha, focused his mind on the Buddha, and reported everything to the World Honored One. After the World Honored One granted permission, he circumambulated the Buddha three times, bowed, and took his leave to go to where Mañjuśrī Kumārabhūta was. These monks were all ordained by Śāriputra and had recently lived with him. They were: Bhikṣu Haijue, Bhikṣu Miaode, Bhikṣu Fuguang, Bhikṣu Dabe, Bhikṣu Diande, Bhikṣu Jingxing, Bhikṣu Tiande, Bhikṣu Shihui, Bhikṣu Fansheng, Bhikṣu Jihui, and sixty others. They had in the past made offerings to many Buddhas, planted deep roots of goodness; they were able to understand the profound Dharma, deeply believed in and entered the most pure aspirations, had broad minds, and reached the realm of the Buddhas; they were able to correctly practice the teachings of Buddhism, were able to understand the true nature of all dharmas, were able to greatly benefit and mature sentient beings, and were always happy to diligently seek the merits of the Buddhas. They were all taught by Mañjuśrī Kumārabhūta.
At that time, the venerable Śāriputra led the monks along the road, observing the monks, and said to Bhikṣu Haijue, 'You can observe the pure and adorned body of Mañjuśrī, which is beyond the comprehension of gods and humans; you can observe the radiant light of Mañjuśrī, illuminating all directions, which can bring joy to sentient beings; you can observe the net of light emitted by Mañjuśrī, subtle and adorned, which can eliminate the immeasurable suffering of sentient beings; you can observe the majestic virtue of Mañjuśrī's assembly, all of which is due to the good roots of the Bodhisattvas in the past; you can observe the path that Mañjuśrī walks, the eight steps to the left and right are pure and flat, adorned with many treasures; you can observe the place where Mañjuśrī dwells, surrounded by ten directions, where there are always Bodhimaṇḍas, manifesting adornment.'
【English Translation】 By the power of the Buddha, Sariputra (Śāriputra) saw Manjushri Bodhisattva (Mañjuśrī Bodhisattva) and other great Bodhisattvas and world lords, with their various supernatural powers and majestic virtues, their assemblies adorned, emerging peacefully from Jetavana (Jetavana), and thought: 'I should now go south with Manjushri.' At that time, Sariputra, surrounded by his retinue of sixty monks, came out of his dwelling and went to where the Buddha was. Having arrived, he bowed to the Buddha, focused his mind on the Buddha, and reported everything to the World Honored One. After the World Honored One granted permission, he circumambulated the Buddha three times, bowed, and took his leave to go to where Manjushri Kumara (Mañjuśrī Kumārabhūta) was. These monks were all ordained by Sariputra and had recently lived with him. They were: Bhikshu Haijue, Bhikshu Miaode, Bhikshu Fuguang, Bhikshu Dabe, Bhikshu Diande, Bhikshu Jingxing, Bhikshu Tiande, Bhikshu Shihui, Bhikshu Fansheng, Bhikshu Jihui, and sixty others. They had in the past made offerings to many Buddhas, planted deep roots of goodness; they were able to understand the profound Dharma, deeply believed in and entered the most pure aspirations, had broad minds, and reached the realm of the Buddhas; they were able to correctly practice the teachings of Buddhism, were able to understand the true nature of all dharmas, were able to greatly benefit and mature sentient beings, and were always happy to diligently seek the merits of the Buddhas. They were all taught by Manjushri Kumara. At that time, the venerable Sariputra led the monks along the road, observing the monks, and said to Bhikshu Haijue: 'You can observe the pure and adorned body of Manjushri, which is beyond the comprehension of gods and humans; you can observe the radiant light of Manjushri, illuminating all directions, which can bring joy to sentient beings; you can observe the net of light emitted by Manjushri, subtle and adorned, which can eliminate the immeasurable suffering of sentient beings; you can observe the majestic virtue of Manjushri's assembly, all of which is due to the good roots of the Bodhisattvas in the past; you can observe the path that Manjushri walks, the eight steps to the left and right are pure and flat, adorned with many treasures; you can observe the place where Manjushri dwells, surrounded by ten directions, where there are always Bodhimandas, manifesting adornment.'
嚴隨逐而轉；汝可觀察文殊師利所行之路，具足無量福德莊嚴，左右兩邊皆有伏藏，種種珍寶自然而出；汝可觀察文殊師利由昔供養諸佛善根，隨其所在有雜寶樹，于其樹間寶藏開敷出莊嚴具；汝可觀察文殊師利隨其所在一切世主興供養云，雨諸供具周布陳列，以為供養；汝可觀察文殊師利十方諸佛將說法時，悉放眉間白毫光明，來照其身從頂上入。」
爾時，尊者舍利弗為諸比丘稱揚讚歎，開示演說文殊師利如是無量種種功德具足莊嚴。時，諸比丘聞是贊已，心意清凈，信解堅固，踴躍歡喜不能自持，形體柔軟，諸根和悅，垢障咸盡，憂苦悉除，常見諸佛，恒聞正法，迴向趣求一切智智，成就菩薩無礙善根，逮得菩薩無量諸力，出生無盡圓滿大悲，發起無邊廣大誓願，深入諸度究竟彼岸，十方佛海皆悉現前，于佛境界深生信樂，即白尊者舍利弗言：「唯愿和尚將道我等親近於彼勝妙丈夫。」時，舍利弗即與俱行詣文殊師利童子所，見已頂禮，白言：「仁者！此諸比丘愿得奉覲。」
爾時，文殊師利童子與無量自在神通菩薩圍繞，並其大眾種種眷屬，如象王回觀諸比丘。時，諸比丘頭面禮足，恭敬合掌，白如是言：「唯愿大聖文殊師利，和尚舍利弗，世尊釋迦牟尼，悉當證知，我等今以得見大士勝妙丈夫
【現代漢語翻譯】 現代漢語譯本：
『嚴隨逐而轉』，你可以觀察文殊師利（Manjusri，智慧的象徵）所行之路，那裡具足無量的福德莊嚴，左右兩邊都有伏藏，各種珍寶自然涌現；你可以觀察文殊師利由過去供養諸佛的善根，他所到之處都有雜寶樹，樹間寶藏綻放，顯現出莊嚴的景象；你可以觀察文殊師利所到之處，一切世間的主宰都會興起供養的云，降下各種供品，周遍陳列，以此供養；你可以觀察文殊師利，當十方諸佛將要說法時，都會放出眉間的白毫光明，照耀他的身體，從頭頂進入。 當時，尊者舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）為眾比丘稱揚讚歎，開示演說文殊師利如此無量種種功德具足的莊嚴。當時，眾比丘聽聞這些讚歎后，心意清凈，信解堅固，踴躍歡喜，不能自持，身體柔軟，諸根和悅，污垢障礙全部消除，憂愁痛苦全部去除，常常能見到諸佛，恒常聽聞正法，迴向追求一切智智（佛的智慧），成就菩薩無礙的善根，獲得菩薩無量的力量，生出無盡圓滿的大悲心，發起無邊廣大的誓願，深入諸度（菩薩修行的六種方法）到達彼岸，十方佛的境界都顯現在眼前，對佛的境界深生信樂，於是對尊者舍利弗說：『唯愿和尚帶領我們親近那位殊勝的丈夫。』當時，舍利弗就和他們一起前往文殊師利童子所在之處，見到文殊師利后頂禮，說道：『仁者！這些比丘希望能夠拜見您。』 當時，文殊師利童子被無量自在神通的菩薩圍繞，以及他的大眾和各種眷屬，如同象王一樣回首觀看眾比丘。當時，眾比丘頭面禮足，恭敬合掌，這樣說道：『唯愿大聖文殊師利，和尚舍利弗，世尊釋迦牟尼（Sakyamuni，佛教創始人），都能夠知曉，我們今天能夠見到大士，這位殊勝的丈夫。』
【English Translation】 English version:
'The solemnity follows and turns'; you can observe the path that Manjusri (symbol of wisdom) walks, which is full of immeasurable blessings and solemnity, with hidden treasures on both sides, and various jewels emerging naturally; you can observe Manjusri's good roots from past offerings to all Buddhas, wherever he goes, there are various jeweled trees, and treasures bloom among the trees, displaying a solemn scene; you can observe that wherever Manjusri goes, all the lords of the world will raise clouds of offerings, raining down various offerings, arranged all around, as offerings; you can observe that when the Buddhas of the ten directions are about to preach, they all release white light from their eyebrows, illuminating his body, entering from the top of his head. At that time, the Venerable Sariputra (one of the ten great disciples of the Buddha, known for his wisdom) praised and extolled, and expounded on the immeasurable and various merits and solemnity of Manjusri to the monks. At that time, after hearing these praises, the monks' minds became pure, their faith and understanding were firm, they were overjoyed and could not restrain themselves, their bodies became soft, their senses were harmonious, all defilements and obstacles were eliminated, all sorrows and pains were removed, they could often see the Buddhas, constantly hear the Dharma, and turned towards seeking all-knowing wisdom (the wisdom of the Buddha), achieving the unobstructed good roots of a Bodhisattva, obtaining the immeasurable powers of a Bodhisattva, giving rise to endless and perfect great compassion, making boundless and vast vows, deeply entering the various perfections (the six methods of practice for Bodhisattvas) to reach the other shore, the realms of the Buddhas of the ten directions all appeared before them, and they developed deep faith and joy in the realm of the Buddha. Then they said to the Venerable Sariputra: 'We wish that the Venerable would lead us to approach that excellent man.' At that time, Sariputra went with them to where the boy Manjusri was, and after seeing Manjusri, he bowed and said: 'O virtuous one! These monks wish to pay their respects to you.' At that time, the boy Manjusri was surrounded by countless Bodhisattvas with free and supernatural powers, as well as his retinue and various attendants, like an elephant king looking back at the monks. At that time, the monks bowed their heads to the ground, respectfully joined their palms, and said: 'We wish that the great sage Manjusri, the Venerable Sariputra, and the World Honored One Sakyamuni (the founder of Buddhism), would all know that we are able to see the great Bodhisattva, this excellent man, today.'
，奉覲瞻禮，恭敬信樂所有善根，及以我等過去所集福智善根，以此善根愿令我等於仁所有如是色身、如是相好、如是音聲、如是自在、一切功德悉當具得。」
爾時，文殊師利菩薩告諸比丘言：「若善男子、善女人成就十種趣大乘法無疲厭心，則能速疾深入如來究竟之地，況菩薩地？何等為十？所謂：見諸如來，以廣大心親近供養，心無疲厭；積整合就一切善根，究竟不退，心無疲厭；勤求一切諸佛正法，心無疲厭；勤行一切菩薩殊勝諸波羅蜜，心無疲厭；普遍修習一切菩薩甚深三昧，心無疲厭；次第趣入三世流轉一切諸法，心無疲厭；莊嚴十方一切剎海悉令清凈，心無疲厭；教化調伏一切眾生皆令成熟，心無疲厭；於一切剎行菩薩行，經一切劫，心無疲厭；為欲成熟一眾生故，修一切剎極微塵數波羅蜜門，成就圓滿如來一力，如是次第為一切眾產生就如來一切智力，心無疲厭。比丘當知，若善男子、善女人成就深信發此十種無疲厭心，則能長養一切善根，舍離一切生死流轉，悉能超出一切世間，不墮聲聞、辟支佛地，成就如來一切種性，滿足菩薩清凈大愿，積集一切如來功德，修行一切菩薩諸行，獲得如來力無所畏，摧伏眾魔及諸外道，滅除一切煩惱、習氣，入菩薩地，近如來地。時，諸比丘聞此法已，即
【現代漢語翻譯】 現代漢語譯本：『我們奉獻瞻仰禮拜，恭敬信受並喜悅所有善根，以及我們過去所積累的福德智慧善根，以此善根愿我們都能獲得如仁者一般美好的色身、相好、音聲、自在和一切功德。』
當時，文殊師利菩薩（Manjusri Bodhisattva）告訴眾比丘說：『如果善男子、善女人成就十種趣向大乘佛法而無疲厭的心，就能迅速深入如來的究竟之地，更何況是菩薩的果位呢？這十種是什麼呢？就是：見到諸如來，以廣大的心親近供養，心中沒有疲厭；積累成就一切善根，最終不退轉，心中沒有疲厭；勤奮尋求一切諸佛的正法，心中沒有疲厭；勤奮修行一切菩薩殊勝的諸波羅蜜（paramita，意為「到彼岸」），心中沒有疲厭；普遍修習一切菩薩甚深的三昧（samadhi，意為「禪定」），心中沒有疲厭；次第進入三世流轉的一切諸法，心中沒有疲厭；莊嚴十方一切剎土（buddha-ksetra，意為「佛土」）使其清凈，心中沒有疲厭；教化調伏一切眾生使他們成熟，心中沒有疲厭；在一切剎土修行菩薩行，經歷一切劫（kalpa，意為「大時劫」），心中沒有疲厭；爲了成熟一個眾生，修行一切剎土極微塵數般的波羅蜜法門，成就圓滿如來的一種力量，這樣次第為一切眾產生就如來的一切智力，心中沒有疲厭。比丘們應當知道，如果善男子、善女人成就深信，發起這十種無疲厭的心，就能增長一切善根，舍離一切生死流轉，完全能夠超越一切世間，不墮入聲聞（sravaka，意為「聽聞佛法者」）、辟支佛（pratyekabuddha，意為「獨覺者」）的果位，成就如來的一切種性，滿足菩薩清凈的大愿，積累一切如來的功德，修行一切菩薩的諸種行為，獲得如來的力量和無所畏懼，摧伏眾魔和一切外道，滅除一切煩惱和習氣，進入菩薩的果位，接近如來的果位。』當時，眾比丘聽聞此法后，立即
【English Translation】 English version: 『We offer our respectful salutations and worship, reverently believing and rejoicing in all meritorious roots, as well as the meritorious roots of wisdom and virtue that we have accumulated in the past. With these meritorious roots, may we all attain such a beautiful form, such excellent marks, such a voice, such freedom, and all the merits that the benevolent one possesses.』
At that time, Manjusri Bodhisattva addressed the bhikshus (monks), saying: 『If a virtuous man or woman achieves ten kinds of non-wearying minds in pursuing the Mahayana Dharma, they will be able to quickly delve into the ultimate realm of the Tathagata (Buddha), let alone the Bodhisattva stage. What are these ten? They are: seeing all the Tathagatas, approaching and making offerings with a vast mind, without weariness in the heart; accumulating and achieving all meritorious roots, ultimately without regression, without weariness in the heart; diligently seeking all the true Dharma of the Buddhas, without weariness in the heart; diligently practicing all the supreme paramitas (perfections) of the Bodhisattvas, without weariness in the heart; universally cultivating all the profound samadhis (meditative absorptions) of the Bodhisattvas, without weariness in the heart; sequentially entering all the dharmas (phenomena) that flow through the three times, without weariness in the heart; adorning all the buddha-ksetras (Buddha-fields) in the ten directions, making them pure, without weariness in the heart; teaching and taming all sentient beings, leading them to maturity, without weariness in the heart; practicing the Bodhisattva path in all buddha-ksetras, through all kalpas (eons), without weariness in the heart; for the sake of maturing one sentient being, cultivating the paramita doors as numerous as the fine dust particles in all buddha-ksetras, achieving the complete one power of the Tathagata, and in this way, sequentially achieving the all-knowing power of the Tathagata for all sentient beings, without weariness in the heart. Bhikshus, you should know that if a virtuous man or woman achieves deep faith and generates these ten kinds of non-wearying minds, they will be able to grow all meritorious roots, abandon all the cycles of birth and death, completely transcend all the worlds, not fall into the stages of sravakas (hearers) or pratyekabuddhas (solitary realizers), achieve all the natures of the Tathagata, fulfill the pure great vows of the Bodhisattvas, accumulate all the merits of the Tathagatas, practice all the practices of the Bodhisattvas, obtain the power and fearlessness of the Tathagata, subdue all the demons and heretics, extinguish all afflictions and habitual tendencies, enter the Bodhisattva stage, and approach the stage of the Tathagata.』 At that time, the bhikshus, having heard this Dharma, immediately
時同證廣大三昧，名見一切佛境界無礙眼。得此三昧威神力故，悉見十方一切世界諸佛如來及其所有道場眾會；亦悉見彼一切世界所有眾生種種趣類各各差別；亦悉見彼一切世界同異染凈各各差別；亦悉見彼一切世界所有極微塵相差別；亦悉見彼諸世界中一切眾生所住宮殿種種莊嚴、種種成就及所受用種種資具各各差別；及聞彼佛諸音聲海；演說諸法種種名句、文詞、訓釋、性相、秘密悉能解了；亦能觀察彼世界中一切眾生心行根欲各各差別；亦能憶念彼世界中一切眾生過去、未來各十生事；亦能憶念彼世界中過去、未來各十劫事；亦能憶念彼諸如來十本生事、十成正覺、十轉法輪、十種神通、十種記心、十種教誡、十種說法、十種辯才。又由得此三昧力故，即時獲得十千真實菩提之心，成就十千甚深三昧，具足十千諸波羅蜜，圓滿十千智慧光明，發起十千自在神力，以得如是菩薩三昧種種威神無礙勢力所莊嚴故，令其身心柔軟微妙增長信樂住菩提心堅固不動。」
爾時，文殊師利菩薩具足安住真實吉祥微妙功德普賢勝行，勸諸比丘令其安住勝普賢行，住勝行已，入于甚深廣大愿海；入愿海已，普遍成就甚深大愿；以得成就大愿海故，得心清凈；心清凈故，得身清凈；身清凈故，得身輕利；身輕利故，則得廣大
【現代漢語翻譯】 現代漢語譯本 同時證得廣大的三昧（Samadhi，禪定），名為『見一切佛境界無礙眼』。由於獲得此三昧的威神力，能夠完全見到十方一切世界的諸佛如來及其所有的道場集會；也能夠完全見到那些一切世界所有眾生種種的趣向和類別，各自的差別；也能夠完全見到那些一切世界相同和不同、染污和清凈各自的差別；也能夠完全見到那些一切世界所有極微塵的相狀差別；也能夠完全見到那些世界中一切眾生所居住的宮殿種種的莊嚴、種種的成就以及所受用的種種資具各自的差別；並且能夠聽聞那些佛的各種音聲海；演說各種佛法，種種的名句、文詞、訓釋、性相、秘密，都能夠理解明白；也能夠觀察那些世界中一切眾生的心行、根性、慾望各自的差別；也能夠憶念那些世界中一切眾生過去、未來各十生的事情；也能夠憶念那些世界中過去、未來各十劫的事情；也能夠憶念那些如來的十種本生事蹟、十種成就正覺、十種轉法輪、十種神通、十種記心、十種教誡、十種說法、十種辯才。又因為獲得此三昧的力量，即時獲得一萬個真實的菩提之心，成就一萬個甚深的三昧，具足一萬種波羅蜜（Paramita，到彼岸），圓滿一萬種智慧光明，發起一萬種自在的神力，因為獲得如此菩薩三昧種種威神無礙的力量所莊嚴，使得他們的身心柔軟微妙，增長信樂，安住菩提心，堅固不動。 那時，文殊師利菩薩（Manjusri Bodhisattva）具足安住真實吉祥微妙的功德，普賢（Samantabhadra）殊勝的行愿，勸導各位比丘，讓他們安住殊勝的普賢行愿，安住殊勝的行愿之後，進入甚深廣大的愿海；進入愿海之後，普遍成就甚深的大愿；因為獲得成就大愿海的緣故，得到心清凈；心清凈的緣故，得到身清凈；身清凈的緣故，得到身體輕利；身體輕利的緣故，就得到廣大
【English Translation】 English version At the same time, they attain the vast Samadhi (meditative absorption), named 'Unobstructed Eye of Seeing All Buddha Realms.' Due to the majestic power of this Samadhi, they can completely see all the Buddhas and Tathagatas in all the worlds of the ten directions, along with all their assemblies in the Bodhimanda (enlightenment places); they can also completely see the various inclinations and categories of all sentient beings in those worlds, each with their differences; they can also completely see the similarities and differences, the defilements and purities, each with their distinctions, in those worlds; they can also completely see the differences in the appearances of all the extremely minute dust particles in those worlds; they can also completely see the various adornments, accomplishments, and the various resources used by all sentient beings in those worlds, each with their differences; and they can hear the various sound oceans of those Buddhas; they can understand the various teachings of the Dharma, the various names, phrases, explanations, natures, appearances, and secrets; they can also observe the various differences in the minds, roots, and desires of all sentient beings in those worlds; they can also recall the past and future ten lives of all sentient beings in those worlds; they can also recall the past and future ten kalpas (eons) of those worlds; they can also recall the ten births, ten attainments of enlightenment, ten turnings of the Dharma wheel, ten kinds of supernatural powers, ten kinds of mind-reading, ten kinds of precepts, ten kinds of teachings, and ten kinds of eloquence of those Tathagatas. Furthermore, by the power of this Samadhi, they immediately obtain ten thousand true Bodhi minds, accomplish ten thousand profound Samadhis, possess ten thousand Paramitas (perfections), perfect ten thousand wisdom lights, and generate ten thousand free and powerful abilities. Because they are adorned by the various majestic and unobstructed powers of such Bodhisattva Samadhi, their bodies and minds become soft and subtle, their faith and joy increase, and they abide in the Bodhi mind, firm and unmoving. At that time, Manjusri Bodhisattva, fully abiding in the true, auspicious, and subtle merits, and the superior practices of Samantabhadra, exhorted the Bhikkhus (monks) to abide in the superior practices of Samantabhadra. Having abided in the superior practices, they entered the profound and vast ocean of vows; having entered the ocean of vows, they universally accomplished profound great vows; because of accomplishing the great ocean of vows, they obtained purity of mind; because of purity of mind, they obtained purity of body; because of purity of body, they obtained lightness and agility of body; because of lightness and agility of body, they obtained vastness.
不退神通。以得如是大神通故，不離文殊師利足下，普於十方一切世界諸如來所，悉現其身，具足成就一切佛法。
爾時，文殊師利菩薩勸諸比丘發阿耨多羅三藐三菩提心已，漸次南行，經歷人間城邑、聚落、至福生城。于其城東，住莊嚴幢娑羅林中，往昔諸佛曾所止住，教化成熟一切眾生大塔廟處；亦是世尊毗盧遮那于往昔時行菩薩行，能捨無量難捨之處。是故，此林名稱普聞無量佛剎，此處常為天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等，恭敬供養。時，文殊師利與諸眷屬到此林已，即于其處坐師子座，說修多羅名普照法界圓滿光明，百萬億那由他修多羅以為眷屬。說此經時，有無量百千億那由他諸大龍王並其眷屬，聞此法已，自厭龍趣，于佛功德深生愛樂，咸舍龍身生人天中；一萬諸龍，于阿耨多羅三藐三菩提得不退轉；復有無量無數眾生於三乘中各得成熟。
時，福城人聞文殊師利住莊嚴幢娑羅林中大塔廟處，皆從城出來詣其所，有優婆塞名曰大慧，與其眷屬五百人俱，所謂：須達多優婆塞、寶德優婆塞、圓光優婆塞、名稱天優婆塞、月吉祥優婆塞、月喜優婆塞、月智優婆塞、大智優婆塞、賢護優婆塞、賢吉祥優婆塞，如是等眾前後圍繞，來詣文殊師利童子所，到
【現代漢語翻譯】 現代漢語譯本：不退轉的神通。因為獲得瞭如此大的神通，所以不離開文殊師利（Manjusri）的腳下，普遍在十方一切世界的諸佛所在之處，都顯現他的身形，圓滿成就一切佛法。 當時，文殊師利菩薩勸導各位比丘發無上正等正覺（Anuttara-samyak-sambodhi）之心后，逐漸向南行走，經過人間城邑、村落，到達福生城。在福生城的東邊，住在莊嚴幢娑羅林中，這裡是過去諸佛曾經居住的地方，教化成熟一切眾生的大塔廟之處；也是世尊毗盧遮那（Vairocana）在過去修行菩薩道時，能夠捨棄無數難以捨棄之物的地方。因此，這片樹林的名聲普遍傳遍無量佛剎，這裡常常有天、龍、夜叉（Yaksa）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuda）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）、人、非人等，恭敬供養。當時，文殊師利和他的眷屬到達這片樹林后，就在那裡坐上獅子座，宣說名為普照法界圓滿光明的修多羅（Sutra），有百萬億那由他（Nayuta）的修多羅作為眷屬。在宣說這部經時，有無量百千億那由他的諸大龍王和他們的眷屬，聽聞此法后，厭惡龍的身份，對佛的功德深深地產生愛慕，都捨棄龍身轉生到人天之中；一萬條龍，在無上正等正覺中得到不退轉；還有無量無數的眾生在三乘中各自得到成熟。 當時，福城的人們聽說文殊師利住在莊嚴幢娑羅林中的大塔廟處，都從城裡出來前往他所在的地方，有一位優婆塞（Upasaka）名叫大慧，和他的眷屬五百人一起，他們是：須達多優婆塞、寶德優婆塞、圓光優婆塞、名稱天優婆塞、月吉祥優婆塞、月喜優婆塞、月智優婆塞、大智優婆塞、賢護優婆塞、賢吉祥優婆塞，像這樣的眾人前後圍繞，來到文殊師利童子所在的地方，到達后
【English Translation】 English version: The supernatural power of non-retrogression. Because he has obtained such great supernatural powers, he does not leave the feet of Manjusri (Manjusri), and universally appears in the presence of all the Tathagatas in all the worlds of the ten directions, fully accomplishing all the Buddha-dharmas. At that time, after Bodhisattva Manjusri encouraged the Bhikkhus to generate the mind of Anuttara-samyak-sambodhi (unexcelled complete enlightenment), he gradually traveled south, passing through human cities and villages, and arrived at the city of Blessing. To the east of that city, he stayed in the adorned banner Sala forest, a place where past Buddhas had resided, a great stupa where they taught and matured all sentient beings; it was also a place where the World Honored One Vairocana (Vairocana), in his past practice of the Bodhisattva path, was able to give up countless things that were difficult to give up. Therefore, the name of this forest is widely known throughout countless Buddha-lands, and it is constantly revered and offered to by Devas, Nagas, Yakshas (Yaksa), Gandharvas (Gandharva), Asuras (Asura), Garudas (Garuda), Kinnaras (Kinnara), Mahoragas (Mahoraga), humans, and non-humans. At that time, after Manjusri and his retinue arrived at this forest, they sat on the lion throne there, and expounded the Sutra called 'Universally Illuminating the Dharma Realm with Perfect Light,' with a retinue of a million billion Nayutas (Nayuta) of Sutras. While expounding this Sutra, countless hundreds of thousands of billions of Nayutas of great Dragon Kings and their retinues, after hearing this Dharma, became disgusted with their dragon status, and deeply developed love for the merits of the Buddha, all abandoning their dragon bodies and being reborn among humans and Devas; ten thousand dragons attained non-retrogression in Anuttara-samyak-sambodhi; and countless immeasurable sentient beings each attained maturity in the three vehicles. At that time, the people of the city of Blessing, hearing that Manjusri was staying at the great stupa in the adorned banner Sala forest, all came out of the city to go to where he was. There was an Upasaka (Upasaka) named Great Wisdom, along with his retinue of five hundred people, namely: Upasaka Sudatta, Upasaka Precious Virtue, Upasaka Round Light, Upasaka Name of Heaven, Upasaka Auspicious Moon, Upasaka Moon Joy, Upasaka Moon Wisdom, Upasaka Great Wisdom, Upasaka Virtuous Protector, Upasaka Virtuous Auspicious, and such others, surrounding him, came to where the youth Manjusri was, and upon arriving
已禮足，右繞三匝，卻坐一面。
復有優婆夷名曰大慧，與其眷屬五百人俱，所謂：妙圓光優婆夷、梵德優婆夷、吉祥優婆夷、妙臂優婆夷、賢光優婆夷、賢吉祥優婆夷、月光優婆夷、星宿光優婆夷、賢德優婆夷、妙眼優婆夷，如是等眾前後圍繞，來詣文殊師利童子所，到已禮足，右繞三匝，卻坐一面。
復有童子名曰善財，與其眷屬五百人俱，所謂：善禁童子、善戒童子、善威儀童子、善行童子、善思惟童子、善智童子、善慧童子、善眼童子、善臂童子、善光童子，如是等眾前後圍繞，來詣文殊師利童子所，到已禮足，右繞三匝，卻坐一面。
復有童女，名曰妙賢，與其眷屬五百人俱，所謂：大慧童女、善賢童女、端嚴面童女、堅善慧童女、吉祥賢童女、吉祥智童女、供養德童女、吉祥圓光童女、妙覺童女，如是等眾前後圍繞，來詣文殊師利童子所。到已禮足，右繞三匝，卻坐一面。
爾時，文殊師利童子知福城人悉已來集，普遍觀察，隨其心樂，即以神力現自在身，威光赫奕，蔽諸大眾；以大慈力令其眾會皆得安隱，清涼快樂；以大悲力起說法心普遍成就；以大智力令其開悟滅除一切煩惱心垢；以無礙辯將說甚深廣大佛法。復於是時觀察善財，以何因緣而立此名；知此童子初入胎時，于
【現代漢語翻譯】 現代漢語譯本 行禮完畢，向右繞行三圈，然後退坐在一旁。
又有一位名叫大慧的優婆夷（在家女信徒），和她的五百位眷屬一同前來，她們是：妙圓光優婆夷、梵德優婆夷、吉祥優婆夷、妙臂優婆夷、賢光優婆夷、賢吉祥優婆夷、月光優婆夷、星宿光優婆夷、賢德優婆夷、妙眼優婆夷，等等。她們前後圍繞著，來到文殊師利童子所在之處，到達後行禮，向右繞行三圈，然後退坐在一旁。
又有一位名叫善財的童子，和他的五百位眷屬一同前來，他們是：善禁童子、善戒童子、善威儀童子、善行童子、善思惟童子、善智童子、善慧童子、善眼童子、善臂童子、善光童子，等等。他們前後圍繞著，來到文殊師利童子所在之處，到達後行禮，向右繞行三圈，然後退坐在一旁。
又有一位名叫妙賢的童女，和她的五百位眷屬一同前來，她們是：大慧童女、善賢童女、端嚴面童女、堅善慧童女、吉祥賢童女、吉祥智童女、供養德童女、吉祥圓光童女、妙覺童女，等等。她們前後圍繞著，來到文殊師利童子所在之處，到達後行禮，向右繞行三圈，然後退坐在一旁。
這時，文殊師利童子知道福城的人都已經到齊，他普遍觀察，隨順他們的心意，就以神通力顯現自在之身，威光赫赫，遮蔽了所有大眾；以大慈悲的力量，使在場的所有人都得到安穩、清涼和快樂；以大悲的力量，生起說法之心，普遍成就；以大智慧的力量，使他們開悟，滅除一切煩惱和心垢；以無礙的辯才，將要宣說甚深廣大的佛法。這時，他又觀察善財，因何緣故而立此名；知道這個童子最初入胎時，于
【English Translation】 English version Having completed the salutations, they circumambulated three times to the right, and then sat down to one side.
Again, there was a laywoman named Mahamati (Great Wisdom), who came with her retinue of five hundred, namely: Upasika (laywoman) Myoen-ko (Wonderful Round Light), Upasika Bon-toku (Virtue of Brahma), Upasika Kichijo (Auspicious), Upasika Myo-bi (Wonderful Arm), Upasika Ken-ko (Wise Light), Upasika Ken-kichijo (Wise Auspicious), Upasika Gekko (Moon Light), Upasika Shuku-ko (Star Light), Upasika Ken-toku (Wise Virtue), Upasika Myo-gen (Wonderful Eye), and others. They came, surrounded by their followers, to where Manjushri Kumara (Manjushri the Youth) was. Having arrived, they paid their respects, circumambulated three times to the right, and then sat down to one side.
Again, there was a youth named Sudhana (Good Wealth), who came with his retinue of five hundred, namely: Kumara (youth) Zen-kin (Good Restraint), Kumara Zen-kai (Good Precepts), Kumara Zen-igi (Good Dignity), Kumara Zen-gyo (Good Conduct), Kumara Zen-shiyui (Good Contemplation), Kumara Zen-chi (Good Wisdom), Kumara Zen-e (Good Insight), Kumara Zen-gen (Good Eye), Kumara Zen-bi (Good Arm), Kumara Zen-ko (Good Light), and others. They came, surrounded by their followers, to where Manjushri Kumara was. Having arrived, they paid their respects, circumambulated three times to the right, and then sat down to one side.
Again, there was a maiden named Myoken (Wonderful Virtue), who came with her retinue of five hundred, namely: maiden Dai-e (Great Wisdom), maiden Zen-ken (Good Virtue), maiden Tan-gon-men (Beautiful Face), maiden Ken-zen-e (Firm Good Insight), maiden Kichijo-ken (Auspicious Virtue), maiden Kichijo-chi (Auspicious Wisdom), maiden Kuyo-toku (Merit of Offering), maiden Kichijo-en-ko (Auspicious Round Light), maiden Myo-kaku (Wonderful Enlightenment), and others. They came, surrounded by their followers, to where Manjushri Kumara was. Having arrived, they paid their respects, circumambulated three times to the right, and then sat down to one side.
At that time, Manjushri Kumara, knowing that all the people of Fortune City had gathered, observed them universally. According to their inclinations, he manifested a self-mastered body with divine power, his majestic light dazzling and obscuring the multitude. With great compassion, he caused the assembly to be peaceful, cool, and joyful. With great compassion, he aroused the mind of teaching the Dharma, universally accomplishing it. With great wisdom, he caused them to awaken, eliminating all afflictions and mental defilements. With unobstructed eloquence, he was about to expound the profound and vast Buddha Dharma. At that time, he also observed Sudhana, considering the reason for his name. He knew that when this youth first entered the womb, at
其宅內自然而出七寶樓閣，其樓閣下有七伏藏，于其藏上生七寶芽，所謂：金、銀、琉璃、玻璃、赤珠、硨磲、碼瑙；善財童子處胎十月然後誕生，形體端正，肢分具足，其七伏藏縱廣高下，量各七肘，忽自開現光明照耀，內外家族視之無厭；復于宅中自然而有五百寶器，珍奇雜寶各各盈滿，所謂：金剛器中盛滿諸香，于香器中盛種種衣，美玉器中盛滿飲食，摩尼器中盛滿雜寶，黃金器中盛滿銀粟，白銀器中盛滿金粟，金銀器中盛滿琉璃，琉璃器中盛滿金銀，及摩尼寶玻璃器中盛滿硨磲，硨磲器中盛滿玻璃，碼瑙器中盛滿赤珠，赤珠器中盛滿碼瑙，星幢摩尼器中盛滿水精、摩尼水精，摩尼器中盛滿星幢摩尼，如是等五百寶器自然出現；復于宅中遍雨種種珍寶財物及諸資具，一切庫藏悉皆充滿，以此事故，父母、親屬及善相師共呼此兒名曰善財；又知此童子已曾供養過去諸佛，深種善根；信解廣大，常樂親近諸善知識，身、語、意業皆無過失，勇猛精進，凈菩薩道，求一切智，成佛法器，心行清凈，猶如虛空。
爾時，文殊師利菩薩如是觀察善財童子殊勝相已，熙怡微笑，安慰開諭，廣為演說一切佛法，所謂：說一切佛積集法、說一切佛相續法、說一切佛次第深入法、說一切佛眾會清凈法、說一切佛法輪化導法、
【現代漢語翻譯】 現代漢語譯本： 他家宅內自然涌現出七寶樓閣，樓閣下有七處伏藏，伏藏之上生長出七寶芽，分別是：金、銀、琉璃（一種寶石）、玻璃、赤珠（紅色的珍珠）、硨磲（一種海貝）、瑪瑙。善財童子在母胎中待了十個月后出生，形體端正，四肢健全。那七處伏藏縱橫高低，尺寸各為七肘，忽然自動開啟，光芒照耀，內外家族觀看都感到滿足。又在他家中自然出現五百件寶器，各種珍奇寶物都裝得滿滿的，分別是：金剛器中盛滿各種香料，香器中盛滿各種衣物，美玉器中盛滿飲食，摩尼器中盛滿各種寶物，黃金器中盛滿銀粟，白銀器中盛滿金粟，金銀器中盛滿琉璃，琉璃器中盛滿金銀，以及摩尼寶玻璃器中盛滿硨磲，硨磲器中盛滿玻璃，瑪瑙器中盛滿赤珠，赤珠器中盛滿瑪瑙，星幢摩尼器中盛滿水晶、摩尼水晶，摩尼器中盛滿星幢摩尼，像這樣五百件寶器自然出現。又在他家中遍降各種珍寶財物和各種生活用品，一切庫藏都充滿。因為這個緣故，父母、親屬和善於相面的人共同稱呼這個孩子為善財。他們還知道這個童子曾經供養過過去的諸佛，深深種下了善根；他信解廣大，常常喜歡親近各位善知識，身、語、意三業都沒有過失，勇猛精進，清凈菩薩道，追求一切智慧，是成佛的法器，心行清凈，猶如虛空。
當時，文殊師利菩薩觀察到善財童子如此殊勝的相貌后，喜悅地微笑，安慰開導他，廣泛地為他演說一切佛法，包括：宣說一切佛積聚功德的方法、宣說一切佛相續不斷的修行方法、宣說一切佛次第深入的修行方法、宣說一切佛眾會清凈的方法、宣說一切佛法輪教化引導的方法。 English version: Within his dwelling, seven jeweled pavilions naturally arose, and beneath these pavilions were seven hidden treasures. Upon these treasures grew seven jeweled sprouts, namely: gold, silver, lapis lazuli (a gemstone), crystal, red pearls, tridacna (a type of sea clam), and agate. Sudhana (the name of the boy) was in his mother's womb for ten months before being born, with a well-formed body and complete limbs. The seven hidden treasures were each seven cubits in length, width, and height, and they suddenly opened, emitting a radiant light that pleased all the family members, both inside and outside the household. Furthermore, five hundred precious vessels naturally appeared in the house, each filled with various rare treasures. These included: vessels of diamond filled with various fragrances, vessels of fragrance filled with various garments, vessels of fine jade filled with food and drink, vessels of mani (a wish-fulfilling jewel) filled with various treasures, vessels of gold filled with silver grains, vessels of silver filled with gold grains, vessels of gold and silver filled with lapis lazuli, vessels of lapis lazuli filled with gold and silver, vessels of mani crystal filled with tridacna, vessels of tridacna filled with crystal, vessels of agate filled with red pearls, vessels of red pearls filled with agate, vessels of star-banner mani filled with quartz and mani quartz, and vessels of mani filled with star-banner mani. In this way, five hundred precious vessels naturally appeared. Moreover, various treasures, wealth, and necessities rained down throughout the house, filling all the storehouses. Because of this, his parents, relatives, and skilled fortune-tellers together named the child Sudhana. They also knew that this child had previously made offerings to past Buddhas, planting deep roots of goodness. He had great faith and understanding, always enjoyed being close to virtuous teachers, and his actions of body, speech, and mind were without fault. He was courageous and diligent, purified the Bodhisattva path, sought all wisdom, was a vessel for becoming a Buddha, and his mind was pure, like the void.
At that time, Manjushri Bodhisattva, having observed Sudhana's extraordinary appearance, smiled joyfully, comforted and enlightened him, and extensively expounded all the Buddha's teachings, including: explaining the methods by which all Buddhas accumulate merit, explaining the methods by which all Buddhas continuously practice, explaining the methods by which all Buddhas progressively deepen their practice, explaining the methods by which all Buddhas' assemblies are purified, and explaining the methods by which all Buddhas' Dharma wheels guide and transform.
【English Translation】 Within his dwelling, seven jeweled pavilions naturally arose, and beneath these pavilions were seven hidden treasures. Upon these treasures grew seven jeweled sprouts, namely: gold, silver, lapis lazuli (a gemstone), crystal, red pearls, tridacna (a type of sea clam), and agate. Sudhana (the name of the boy) was in his mother's womb for ten months before being born, with a well-formed body and complete limbs. The seven hidden treasures were each seven cubits in length, width, and height, and they suddenly opened, emitting a radiant light that pleased all the family members, both inside and outside the household. Furthermore, five hundred precious vessels naturally appeared in the house, each filled with various rare treasures. These included: vessels of diamond filled with various fragrances, vessels of fragrance filled with various garments, vessels of fine jade filled with food and drink, vessels of mani (a wish-fulfilling jewel) filled with various treasures, vessels of gold filled with silver grains, vessels of silver filled with gold grains, vessels of gold and silver filled with lapis lazuli, vessels of lapis lazuli filled with gold and silver, vessels of mani crystal filled with tridacna, vessels of tridacna filled with crystal, vessels of agate filled with red pearls, vessels of red pearls filled with agate, vessels of star-banner mani filled with quartz and mani quartz, and vessels of mani filled with star-banner mani. In this way, five hundred precious vessels naturally appeared. Moreover, various treasures, wealth, and necessities rained down throughout the house, filling all the storehouses. Because of this, his parents, relatives, and skilled fortune-tellers together named the child Sudhana. They also knew that this child had previously made offerings to past Buddhas, planting deep roots of goodness. He had great faith and understanding, always enjoyed being close to virtuous teachers, and his actions of body, speech, and mind were without fault. He was courageous and diligent, purified the Bodhisattva path, sought all wisdom, was a vessel for becoming a Buddha, and his mind was pure, like the void. At that time, Manjushri Bodhisattva, having observed Sudhana's extraordinary appearance, smiled joyfully, comforted and enlightened him, and extensively expounded all the Buddha's teachings, including: explaining the methods by which all Buddhas accumulate merit, explaining the methods by which all Buddhas continuously practice, explaining the methods by which all Buddhas progressively deepen their practice, explaining the methods by which all Buddhas' assemblies are purified, and explaining the methods by which all Buddhas' Dharma wheels guide and transform.
說一切佛色身相好清凈法、說一切佛法身普遍成就法、說一切佛無礙辯才法、說一切佛圓滿莊嚴法、說一切佛平等無二法。
爾時，文殊師利童子為善財童子及諸大眾說此法已，復以種種善巧方便，慇勤勸諭令其開覺，增長勢力，生大歡喜，發阿耨多羅三藐三菩提心；又令善財憶念過去所種善根；復為福城一切人眾，隨其根欲，顯現神通，如所應度廣為說法，然後而去。
爾時，善財童子從文殊師利童子所，聞說諸佛如是種種勝妙功德大威力已，勤求愛樂阿耨多羅三藐三菩提，隨逐文殊師利，瞻戀不捨，一心歸向，合掌諦觀，而說偈言：
「有大智慧威神力， 行菩提行利眾生， 無量境界誓當求， 唯愿仁尊哀聽許。 愛水深浚為池塹， 憍慢高舉為垣墻， 諸趣出入為門戶， 三有難超作城郭。 癡闇無明常所覆， 貪恚熾盛火恒燒， 魔王自在處其中， 愚童凡夫依止住。 諂誑忿恨惑亂戲， 貪慾所纏如罥索， 疑惑所蔽若生盲， 恒行險趣諸邪道。 常為慳嫉之所縛， 入於三涂八難中， 五趣輪迴不覺知， 恒受生老病死苦。 滅惑大悲清凈日， 智光普照圓滿輪， 能竭生死煩惱海， 愿降慈光少觀察。 圓滿大慈清凈月， 福德
【現代漢語翻譯】 現代漢語譯本 宣說一切佛的色身（Rūpakāya，佛的化身）相好清凈之法，宣說一切佛的法身（Dharmakāya，佛的真身）普遍成就之法，宣說一切佛的無礙辯才之法，宣說一切佛的圓滿莊嚴之法，宣說一切佛的平等無二之法。 當時，文殊師利（Mañjuśrī）童子為善財童子（Sudhana）及諸大眾宣說此法后，又以種種善巧方便，慇勤勸諭他們開悟覺醒，增長力量，生起大歡喜心，發起阿耨多羅三藐三菩提心（Anuttarā-samyak-saṃbodhi，無上正等正覺之心）；又令善財憶念過去所種的善根；又為福城的一切人眾，隨順他們的根性和慾望，顯現神通，根據他們所應被度化的方式廣為說法，然後離去。 當時，善財童子從文殊師利童子那裡，聽聞宣說諸佛如此種種殊勝微妙的功德大威力后，勤奮追求愛樂阿耨多羅三藐三菩提，跟隨文殊師利，瞻仰戀慕不捨，一心歸向，合掌諦觀，並說偈頌道： 『具有大智慧威神力，行菩薩道利益眾生，無量境界誓願求取，唯愿仁者慈悲聽許。 愛慾深如池塹，驕慢高聳如墻垣，諸趣出入如門戶，三有（欲界、色界、無色界）難超如城郭。 愚癡黑暗無明常覆蓋，貪慾嗔恚熾盛如火燒，魔王自在處在其中，愚癡凡夫依止而住。 諂媚虛誑忿恨惑亂如戲，貪慾纏縛如繩索，疑惑遮蔽如盲人，恒常行走在危險的邪道上。 常常被慳吝嫉妒所束縛，墮入三塗（地獄、餓鬼、畜生）八難（八種難以修行佛法的障礙）之中，五趣（地獄、餓鬼、畜生、人、天）輪迴不知覺，恒常遭受生老病死之苦。 滅除迷惑的大悲清凈之日，智慧光明普照的圓滿之輪，能夠竭盡生死煩惱之海，愿您降下慈悲之光稍作觀察。 圓滿大慈的清凈之月，福德
【English Translation】 English version Expounding the Dharma of the pure and excellent marks of all Buddhas' Rūpakāya (Form Body), expounding the Dharma of the universal accomplishment of all Buddhas' Dharmakāya (Dharma Body), expounding the Dharma of all Buddhas' unobstructed eloquence, expounding the Dharma of all Buddhas' perfect adornment, expounding the Dharma of all Buddhas' equality and non-duality. At that time, Mañjuśrī (Manjushri) Bodhisattva, having expounded this Dharma to Sudhana (Sudhana) and all the assembly, again, with various skillful means, earnestly exhorted them to awaken and realize, to increase their strength, to generate great joy, and to arouse the mind of Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment); he also caused Sudhana to recall the good roots he had planted in the past; and for all the people of the City of Fortune, according to their roots and desires, he manifested supernatural powers, and according to how they should be converted, he extensively expounded the Dharma, and then departed. At that time, Sudhana, having heard from Mañjuśrī Bodhisattva the exposition of such various excellent and wondrous merits and great power of the Buddhas, diligently sought and loved Anuttarā-samyak-saṃbodhi, followed Mañjuśrī, gazed at him with longing and without leaving, with one mind turned towards him, joined his palms in reverence, and spoke the following verses: 'Having great wisdom and majestic power, practicing the Bodhisattva path to benefit sentient beings, I vow to seek immeasurable realms, I only wish that you, the venerable one, would compassionately listen and grant my request. The depth of desire is like a moat, the height of arrogance is like a wall, the entrances and exits of the various realms are like doorways, the three realms (desire, form, and formless) are difficult to transcend, like a fortress. The darkness of ignorance constantly covers, the flames of greed and anger constantly burn, the demon king freely dwells within, and foolish ordinary beings rely on it to live. Flattery, deceit, resentment, and confusion are like a play, the entanglement of desire is like a snare, the obscuration of doubt is like blindness, constantly walking on dangerous and evil paths. Constantly bound by stinginess and jealousy, falling into the three evil paths (hell, hungry ghosts, animals) and the eight difficulties (eight obstacles to practicing the Dharma), revolving in the five realms (hell, hungry ghosts, animals, humans, gods) without awareness, constantly suffering the pain of birth, old age, sickness, and death. The pure sun of great compassion that extinguishes delusion, the perfect wheel of wisdom's light that shines universally, able to exhaust the sea of birth and death's afflictions, I wish you would cast a compassionate glance upon me. The pure moon of perfect great compassion, the merit
光明無垢輪， 一切眾生咸施安， 愿賜清涼少觀察。 一切法界功德王， 白業成就為輪寶， 所向導前無所礙， 愿順我心垂教敕。 廣博福智大商主， 勇猛不退求菩提， 普利一切諸眾生， 唯愿垂悲拔濟我。 身被最勝忍辱甲， 手提明利智慧劍， 常能自在破魔軍， 愿雄猛者守護我。 安住妙法須彌頂， 繞以三昧諸天女， 摧滅業惑阿修羅， 真實帝釋愿觀我。 三有昏闇凡愚宅， 煩惱輪迴地趣因， 仁尊永滅盡無餘， 照世真燈示我道。 眾生惡趣行已除， 修治善道咸清凈， 度諸有海橋樑者， 示我真乘解脫門。 常樂我凈顛倒想， 厚重邪執常迷覆， 明利智眼悉能除， 開我真乘解脫路。 善了真諦無迷惑， 于諸法中無所畏， 調伏眾生自在人， 愿示於我菩提道。 安住如來正見地， 增長諸佛功德樹， 雨一切佛妙法華， 愿速示我菩提道。 去來現在一切佛， 如日光明出世間， 為眾能開甘露門， 彼所得道愿宣說。 能善解除諸業縛， 巧轉諸乘妙法輪， 智慧決了自在人， 示我普焰摩訶衍。 大悲為轂行愿輪， 信轄深固堅忍軸， 凈功德寶真實轅， 令我
【現代漢語翻譯】 現代漢語譯本 光明無垢的法輪啊，愿您賜予一切眾生安寧，請稍作觀察，賜予清涼。 您是一切法界功德之王，以清凈的善業成就法輪寶，所向之處引導向前，毫無阻礙，愿您順應我的心意，垂示教誨。 您是廣博福德智慧的大商主，勇猛精進，不退轉地追求菩提，普遍利益一切眾生，唯愿您垂憐，救拔我。 您身披最殊勝的忍辱鎧甲，手持明利智慧之劍，常常能夠自在地破除魔軍，愿您這位雄猛者守護我。 您安住在微妙佛法的須彌山頂，周圍環繞著禪定三昧的諸天女，摧滅業障迷惑的阿修羅（非天），真實的帝釋（天神之王）啊，愿您垂顧我。 三有（欲界、色界、無色界）是昏暗凡夫的居所，是煩惱輪迴的根源，仁慈的尊者啊，愿您永遠滅盡這些，不留一絲殘餘，像照亮世間的真燈一樣，為我指明道路。 眾生惡趣的行徑已經消除，修治善道，一切都清凈，您是度過生死苦海的橋樑，請為我指示通向解脫的真實法門。 常樂我凈（佛家四種顛倒見解）的顛倒妄想，深重的邪見執著常常矇蔽著我們，愿您用明利的智慧之眼全部消除，為我開闢通向解脫的真實道路。 您善於了知真諦，沒有迷惑，對於一切法都無所畏懼，是調伏眾生自在的人，愿您為我指示菩提之道。 您安住在如來正見的境界，增長諸佛的功德之樹，降下一切佛的微妙法華（比喻佛法），愿您迅速為我指示菩提之道。 過去、現在、未來的一切佛，像太陽的光明一樣出現在世間，為眾生開啟甘露之門，愿您宣說他們所證悟的道。 您能夠善巧地解除一切業力的束縛，巧妙地轉動各種乘的妙法輪，是智慧決斷自在的人，請為我指示普遍光明的摩訶衍（大乘佛法）。 您以大悲為車輪的輪轂，以行愿為車輪，以堅固的信心為車軸，以深厚的忍辱為軸，以清凈的功德為真實的轅，愿您令我
【English Translation】 English version O, Light and Immaculate Wheel, may you grant peace to all beings, please observe and bestow coolness. You are the King of Merit in all Dharma realms, having accomplished the Wheel Jewel with pure good deeds, guiding forward wherever it goes, without any hindrance, may you comply with my heart and bestow teachings. You are the great merchant of vast blessings and wisdom, courageously and unretreatingly seeking Bodhi, universally benefiting all beings, I only wish you would have compassion and rescue me. You are clad in the most supreme armor of patience, holding the bright and sharp sword of wisdom, always able to freely break the demon armies, may you, the courageous one, protect me. You dwell on the summit of the wondrous Dharma Mount Sumeru, surrounded by the celestial maidens of Samadhi, destroying the Asuras (demigods) of karmic delusion, O, true Indra (king of gods), may you look upon me. The three realms (desire realm, form realm, formless realm) are the dark abode of ordinary beings, the cause of the cycle of afflictions, O, benevolent one, may you eternally extinguish these, leaving no trace, like a true lamp illuminating the world, show me the path. The evil paths of beings have been eliminated, the good paths have been cultivated, all is pure, you are the bridge to cross the sea of suffering, please show me the true gate to liberation. The inverted thoughts of permanence, bliss, self, and purity (four inverted views in Buddhism), the deep-rooted wrong views and attachments often obscure us, may you use the bright and sharp eye of wisdom to eliminate them all, and open the true path to liberation for me. You are skilled in understanding the true meaning, without confusion, fearless in all dharmas, the one who freely tames beings, may you show me the path to Bodhi. You dwell in the realm of the Tathagata's (Buddha's) right view, growing the tree of the Buddhas' merits, raining down the wondrous Dharma flower (a metaphor for the Buddha's teachings) of all Buddhas, may you quickly show me the path to Bodhi. All Buddhas of the past, present, and future, like the light of the sun appearing in the world, opening the gate of nectar for beings, may you proclaim the path they have attained. You are able to skillfully untie all the bonds of karma, skillfully turning the wondrous Dharma wheel of various vehicles, the one who is free in the wisdom of decision, please show me the universally radiant Mahayana (Great Vehicle). You have great compassion as the hub of the wheel, the vows as the wheel, firm faith as the axle, deep patience as the axis, pure merit as the true shaft, may you enable me
載此菩提乘。 一切總持圓滿箱， 慈愍普覆莊嚴蓋， 妙辯才音鈴震響， 令我載此最上乘。 清凈戒品為茵蓐， 諸妙三昧為采女， 法鼓洪音警有情， 令我載此摩訶衍。 具足四攝無盡藏， 莊嚴瓔珞功德寶， 自他慚愧為羈鞅， 令我載此無上乘。 常放大舍圓滿光， 恒涂凈戒真實香， 永滅煩惱瘡疣者， 令我載此最勝乘。 三業調伏不退輪， 六根寂靜三昧箱， 最勝智慧方便軛， 令我載此妙法乘。 大愿迴向善御者， 總持諸法堅固力， 智慧周旋常遍轉， 令我載此速疾乘。 交絡普賢諸行網， 悲心廣運能徐轉， 所行無畏得安詳， 令我載此無上乘。 任持堅固等金剛， 妙智巧成如幻事， 一切障礙皆能斷， 令我速載普賢乘。 大慈無垢等群生， 普與世間賢聖樂， 凈智如空照法界， 愿速令我載此乘。 能凈一切業惑塵， 亦斷世間流轉苦， 摧伏諸魔及外道， 令我載此妙法乘。 智慧境界等虛空， 行力莊嚴遍法界， 普滿一切群生欲， 愿速令我載此乘。 志樂清凈量難窮， 無明愛見皆除滅， 利益一切心無盡， 愿速令我載此乘。 願力如風速疾行， 定心
【現代漢語翻譯】 現代漢語譯本 承載這菩提之乘。 一切總持（能記住一切教義）圓滿的寶箱，慈悲憐憫普覆的莊嚴頂蓋， 美妙辯才的聲音如鈴聲震響，令我承載這最上的乘。 清凈的戒律品行為茵褥，各種美妙的三昧（禪定）為采女， 法鼓的洪亮聲音警醒有情眾生，令我承載這摩訶衍（大乘）。 具足四攝（佈施、愛語、利行、同事）的無盡寶藏，莊嚴的瓔珞功德寶， 自己和他人的慚愧心為韁繩，令我承載這無上的乘。 常放大舍（無私奉獻）的圓滿光明，恒常塗抹清凈戒律的真實香， 永遠滅除煩惱的瘡疤，令我承載這最殊勝的乘。 身口意三業調伏不退轉的輪子，六根寂靜的三昧寶箱， 最殊勝的智慧方便之軛，令我承載這微妙的法乘。 以大愿迴向的善御者，總持一切法的堅固力量， 智慧周旋常遍轉，令我承載這快速的乘。 交織普賢（菩薩名）諸行之網，悲心廣運能緩慢轉動， 所行無畏得到安詳，令我承載這無上的乘。 任持堅固如同金剛，巧妙的智慧成就如幻的事物， 一切障礙都能斷除，令我快速承載普賢之乘。 以大慈悲無垢對待眾生，普遍給予世間賢聖的快樂， 清凈的智慧如虛空照耀法界，愿速令我承載此乘。 能凈化一切業惑的塵垢，也能斷除世間流轉的痛苦， 摧伏一切魔和外道，令我承載這微妙的法乘。 智慧的境界如同虛空，行持的力量莊嚴遍佈法界， 普遍滿足一切眾生的慾望，愿速令我承載此乘。 志向和快樂清凈難以窮盡，無明和愛見都除滅， 利益一切眾生的心無有窮盡，愿速令我承載此乘。 願力如風快速執行，定心
【English Translation】 English version Carrying this Bodhi vehicle. The perfect chest of all Dharani (mantras that encapsulate teachings), the compassionate and universally covering majestic lid, The sound of wonderful eloquence resonates like a bell, enabling me to carry this supreme vehicle. Pure precepts and conduct as a mat, various wonderful Samadhis (meditative states) as attendants, The resounding sound of the Dharma drum awakens sentient beings, enabling me to carry this Mahayana (Great Vehicle). Possessing the inexhaustible treasure of the Four Embracing Dharmas (giving, kind speech, beneficial action, cooperation), adorned with the jewel of meritorious virtues, Self and other's shame as reins, enabling me to carry this unsurpassed vehicle. Constantly emitting the perfect light of great generosity, always applying the true fragrance of pure precepts, Forever eliminating the sores of afflictions, enabling me to carry this most excellent vehicle. The wheel of body, speech, and mind subdued and non-retreating, the chest of Samadhi where the six senses are tranquil, The yoke of the most excellent wisdom and skillful means, enabling me to carry this wonderful Dharma vehicle. With the skillful charioteer of great vows turning towards, the firm power of upholding all Dharmas, Wisdom revolves and constantly pervades, enabling me to carry this swift vehicle. Interwoven with the net of Samantabhadra's (a Bodhisattva) practices, the broad movement of compassionate heart can turn slowly, What is practiced is fearless and attains peace, enabling me to carry this unsurpassed vehicle. Holding firm like Vajra (diamond), wonderful wisdom skillfully accomplishes illusory things, All obstacles can be cut off, enabling me to quickly carry Samantabhadra's vehicle. With great compassion and purity towards all beings, universally giving the joy of sages and saints to the world, Pure wisdom like space illuminates the Dharma realm, may I quickly carry this vehicle. Able to purify all the dust of karmic delusions, also cutting off the suffering of worldly transmigration, Subduing all demons and heretics, enabling me to carry this wonderful Dharma vehicle. The realm of wisdom is like space, the power of practice adorns and pervades the Dharma realm, Universally fulfilling the desires of all beings, may I quickly carry this vehicle. The aspiration and joy are pure and immeasurable, ignorance and attachment are all eliminated, The heart of benefiting all beings is inexhaustible, may I quickly carry this vehicle. The power of vows is like the wind, moving swiftly, the mind of concentration
安住恒無動， 普運一切諸含識， 愿速令我載此乘。 堅誓如地永無傾， 大悲如水恒饒益， 勇健荷擔無疲倦， 愿速令我載此乘。 普照眾生智慧日， 四攝光明圓滿輪， 總持勝妙清凈光， 愿示於我咸令見。 能于劫海勤修學， 一切種智圓滿因， 摧滅堅執有為城， 與我如是金剛智。 仁于諸佛大智海， 獲是智海廣無涯， 一切佛德靡不充， 善哉大聖當宣說。 已入法王妙法城， 已冠智王大智冠， 已係諸佛離垢繒， 最勝智眼愿觀察。」
爾時，文殊師利菩薩如象王回觀察善財，作如是言：「善哉！善哉！善男子！汝已能發阿耨多羅三藐三菩提心，復欲親近諸善知識，行菩薩行，問諸菩薩所行之道。善男子！親近供養諸善知識，是集一切智最初因緣。由樂親近善知識故，令一切智疾得成滿。是故，於此勿生疲厭。」
善財白言：「聖者！唯愿慈悲，廣為我說，我應云何學菩薩行？應云何修菩薩行？應云何起菩薩行？應云何行菩薩行？應云何滿菩薩行？應云何凈菩薩行？應云何轉菩薩行？應云何深入菩薩行？應云何出生菩薩行？應云何觀察菩薩行？應云何增廣菩薩行？應云何成就菩薩行？應云何令普賢行速得圓滿？」爾時，文殊師利
【現代漢語翻譯】 現代漢語譯本 安住于恒常不動搖的境界， 普遍運載一切有情眾生，愿能迅速讓我承載這偉大的乘（大乘）。 堅定的誓願如大地般永不傾覆，大慈悲心如水般恒常饒益眾生， 勇猛健壯地承擔重任而不疲倦，愿能迅速讓我承載這偉大的乘（大乘）。 如普照眾生的智慧之日，四攝法（佈施、愛語、利行、同事）的光明如圓滿的輪， 總持一切殊勝微妙的清凈光明，愿能向我展示，使我都能看見。 能在無量劫海中勤奮修學，成就一切種智（佛陀的智慧）的圓滿因， 摧毀堅固執著的有為法之城，賜予我這樣的金剛智慧。 仁者您在諸佛的大智慧海中，獲得這無邊無際的智慧之海， 一切佛陀的功德無不充滿，善哉！大聖者，請您宣說。 已經進入法王（佛陀）的微妙法城，已經戴上智王（佛陀）的大智慧之冠， 已經繫上諸佛的離垢之繒（清凈的絲帶），愿以最殊勝的智慧之眼來觀察。
這時，文殊師利菩薩（Manjusri Bodhisattva）如象王般回首觀察善財（Sudhana），說道：『善哉！善哉！善男子！你已經發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），又想親近各位善知識，修行菩薩行，請問各位菩薩所修之道。善男子！親近供養各位善知識，是聚集一切智慧的最初因緣。因為樂於親近善知識的緣故，能使一切智慧迅速圓滿成就。因此，對於此事不要感到疲倦厭煩。』
善財說道：『聖者！唯愿您慈悲，廣泛地為我解說，我應該如何學習菩薩行？應該如何修行菩薩行？應該如何發起菩薩行？應該如何行持菩薩行？應該如何圓滿菩薩行？應該如何清凈菩薩行？應該如何轉動菩薩行？應該如何深入菩薩行？應該如何出生菩薩行？應該如何觀察菩薩行？應該如何增廣菩薩行？應該如何成就菩薩行？應該如何使普賢行（Samantabhadra's practices）迅速圓滿？』這時，文殊師利菩薩（Manjusri Bodhisattva）
【English Translation】 English version Abiding in constant immobility, Universally carrying all sentient beings, may I quickly be able to bear this vehicle (Mahayana). Firm vows like the earth, never tilting, great compassion like water, constantly benefiting all, Bravely and vigorously shouldering burdens without weariness, may I quickly be able to bear this vehicle (Mahayana). Like the sun of wisdom illuminating all beings, the light of the four means of attraction (giving, kind speech, beneficial action, and cooperation) like a perfect wheel, Holding all the supreme and subtle pure light, may it be shown to me, so that I may see it. Able to diligently study in countless kalpas (eons), the perfect cause for achieving all-knowing wisdom (Buddha's wisdom), Destroying the city of clinging to conditioned phenomena, grant me such vajra (diamond) wisdom. O benevolent one, in the great ocean of wisdom of all Buddhas, having obtained this boundless ocean of wisdom, All the virtues of the Buddhas are fully present, well done! Great Sage, please proclaim it. Having entered the wondrous city of the Dharma King (Buddha), having donned the great crown of wisdom of the King of Wisdom (Buddha), Having tied the pure ribbon of the Buddhas, may you observe with the most supreme eye of wisdom.
At that time, Manjusri Bodhisattva, like an elephant king turning his head, observed Sudhana and said: 'Well done! Well done! Good man! You have already generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and you also wish to draw near to all good teachers, practice the Bodhisattva path, and inquire about the paths practiced by the Bodhisattvas. Good man! Drawing near to and making offerings to all good teachers is the initial cause for gathering all wisdom. Because of the joy of drawing near to good teachers, all wisdom can be quickly and perfectly accomplished. Therefore, do not become weary or tired of this.'
Sudhana said: 'O Holy One! I beseech your compassion, please explain to me extensively, how should I learn the Bodhisattva practices? How should I cultivate the Bodhisattva practices? How should I initiate the Bodhisattva practices? How should I conduct the Bodhisattva practices? How should I perfect the Bodhisattva practices? How should I purify the Bodhisattva practices? How should I transform the Bodhisattva practices? How should I deeply enter the Bodhisattva practices? How should I give rise to the Bodhisattva practices? How should I observe the Bodhisattva practices? How should I expand the Bodhisattva practices? How should I accomplish the Bodhisattva practices? How should I quickly perfect Samantabhadra's practices?' At that time, Manjusri Bodhisattva
菩薩為善財童子，而說偈言：
「善哉清凈功德海， 佛子能來至我所， 發起廣博大悲心， 勇猛志求無上覺。 為欲度脫諸有情， 一切世間流轉苦， 已發大愿深如海， 勤修一切菩薩行。 若有菩薩心堅固， 久處生死無疲厭， 彼當具足普賢行， 得佛功德無能壞。 福德威光福德星， 福德生處福德海， 汝能普為諸眾生， 誓修普賢清凈行。 汝見無邊諸佛土， 去來現在一切佛， 亦聞所轉妙法輪， 念力憶持無忘失。 汝於十方一切剎， 普見無量諸如來， 愿海清凈悉皆成， 具足菩薩塵沙行。 汝入方便大法海， 安住如來功德地， 導師勝行汝當修， 當成一切無師智。 汝於一切廣大剎， 所有剎土微塵劫， 于中修習普賢行， 成就最勝菩提道。 汝于無邊劫海中， 普遍十方一切剎， 為欲成滿諸大愿， 修行普賢諸妙行。 此中無量諸眾生， 聞汝愿已皆歡喜， 悉發廣大菩提意， 專心願學普賢乘。」
爾時，文殊師利菩薩說此偈已，告善財童子言：「善哉！善哉！善男子！若有眾生能發阿耨多羅三藐三菩提心，是事為難；能發心已，復欲勤求行菩薩行倍更為難。善男子！汝今發心求
【現代漢語翻譯】 現代漢語譯本 菩薩對善財童子說偈語： 『太好了，清凈功德如大海，佛子你能來到我這裡， 發起廣博的大悲心，勇猛立志追求無上覺悟。 爲了救度一切有情眾生，脫離世間流轉的痛苦， 你已發下深如大海的宏大誓願，勤奮修習一切菩薩的行持。 如果有菩薩心志堅定，長久處於生死輪迴而不感到疲倦厭煩， 他將圓滿具足普賢（Samantabhadra）的行愿，獲得佛陀的功德，任何力量都無法摧毀。 福德的光輝，福德的星辰，福德的生處，福德的海洋， 你能夠爲了所有眾生，發誓修習普賢（Samantabhadra）清凈的行持。 你見到無邊無際的諸佛國土，過去、現在、未來的一切佛陀， 也聽聞他們所轉的微妙法輪，以念力憶持而不忘失。 你在十方一切世界，普遍見到無量諸如來（Tathagata）， 愿海清凈，全部成就，具足菩薩如微塵沙數般的行持。 你進入方便大法海，安住于如來（Tathagata）的功德之地， 導師的殊勝行持你應當修習，應當成就一切無師自通的智慧。 你在一切廣大的世界，所有世界如微塵般多的劫數中， 于其中修習普賢（Samantabhadra）的行持，成就最殊勝的菩提道。 你在無邊劫海中，普遍於十方一切世界， 爲了成就圓滿諸大愿，修行普賢（Samantabhadra）的各種微妙行持。 這裡無量眾生，聽聞你的誓願后都歡喜， 都發起廣大的菩提心，專心願學普賢（Samantabhadra）的乘法。』 這時，文殊師利（Manjusri）菩薩說完這些偈語后，告訴善財童子說：『太好了！太好了！善男子！如果有眾生能夠發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），這是很難的；能夠發起菩提心后，又想勤奮修習菩薩的行持，那就更加難了。善男子！你現在發心求
【English Translation】 English version The Bodhisattva spoke these verses to Sudhana: 'Excellent, the pure ocean of merit! A Buddha's child, you have come to me, Arousing a vast and great compassionate heart, courageously aspiring to the unsurpassed enlightenment. To liberate all sentient beings from the suffering of transmigration in all worlds, You have made great vows as deep as the ocean, diligently cultivating all the practices of a Bodhisattva. If a Bodhisattva has a firm mind, enduring the cycle of birth and death without weariness, He will fully accomplish the practices of Samantabhadra (Universal Worthy), attaining the Buddha's merits that cannot be destroyed. The light of merit, the star of merit, the place of merit's birth, the ocean of merit, You are able to vow to cultivate the pure practices of Samantabhadra (Universal Worthy) for all beings. You see the boundless Buddha lands, all the Buddhas of the past, present, and future, And hear the wonderful Dharma wheel they turn, remembering it with mindfulness without forgetting. In all the lands of the ten directions, you universally see countless Tathagatas (Thus Come Ones), The ocean of vows is pure and all are accomplished, fully possessing the Bodhisattva's practices as numerous as dust particles. You enter the great ocean of skillful means, abiding in the land of the Tathagata's (Thus Come One) merits, You should cultivate the superior practices of the guide, and attain the wisdom of all without a teacher. In all the vast lands, for kalpas (eons) as numerous as the dust particles of all lands, You cultivate the practices of Samantabhadra (Universal Worthy), accomplishing the most supreme path of Bodhi. In the boundless ocean of kalpas (eons), universally in all lands of the ten directions, To fulfill all the great vows, you practice the various wonderful practices of Samantabhadra (Universal Worthy). Here, countless beings, hearing your vows, are all joyful, All arouse the vast Bodhi mind, wholeheartedly wishing to learn the vehicle of Samantabhadra (Universal Worthy).' Then, Manjusri Bodhisattva, having spoken these verses, said to Sudhana: 'Excellent! Excellent! Good man! If there are beings who can arouse the mind of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), this is difficult; having aroused the Bodhi mind, to diligently seek to practice the Bodhisattva's practices is even more difficult. Good man! You have now aroused the mind to seek
菩薩道，為欲成就一切智智，應當勤求真善知識。善男子！求善知識勿生疲懈，見善知識勿生厭足，于善知識所有教誨，當念隨順不應違逆，于善知識善巧方便，但應恭敬勿見過失。善男子！於此南方有一國土，名為勝樂；其國有山名曰妙峰，彼有比丘名吉祥雲，汝可往問菩薩云何學菩薩行，菩薩云何修菩薩行，乃至菩薩云何于普賢行疾得圓滿。善男子！彼善知識當爲汝說具足圓滿普賢行愿。」
時，善財童子聞是語已，心生歡喜，踴躍無量，于彼比丘深生渴仰，于文殊師利慇勤戀慕，頂禮雙足，繞無數匝，悲泣流淚，辭退而去。
爾時，善財童子漸次南行，往勝樂國登妙峰山，于其山上東、西、南、北，四維，上、下，周遍求覓，經於七日竟不能見；由為勤求善知識故捐捨身命，無飢渴想，正念觀察心安無退。過七日已，見彼比丘在別山上徐步經行，即前往詣，頂禮雙足，右繞三匝，合掌而住，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何修菩薩行？云何起菩薩行？云何行菩薩行？乃至云何于普賢行疾得圓滿？我聞聖者善能誘誨，唯愿慈哀為我宣說，云何菩薩速得成就阿耨多羅三藐三菩提。」
時，吉祥雲比丘告善財言：「善哉！善哉！善男子！汝已能發阿耨
【現代漢語翻譯】 現代漢語譯本 菩薩道，爲了成就一切智慧，應當勤奮尋求真正的善知識（指引修行的人）。善男子！尋求善知識不要感到疲憊懈怠，見到善知識不要感到厭煩滿足，對於善知識的所有教誨，應當銘記並順從，不應違背；對於善知識的善巧方便，只應恭敬，不要挑剔過失。善男子！在這南方有一個國家，名為勝樂；那個國家有一座山，名叫妙峰，那裡有一位比丘，名叫吉祥雲，你可以去向他請教菩薩如何學習菩薩的修行，菩薩如何修持菩薩的修行，乃至菩薩如何迅速圓滿普賢菩薩的修行。善男子！那位善知識會為你講述完整圓滿的普賢菩薩的行愿。」 當時，善財童子聽了這些話后，心中歡喜，無比激動，對那位比丘深深地渴望仰慕，對文殊師利菩薩慇勤地依戀不捨，頂禮他的雙足，繞了無數圈，悲傷地流著眼淚，告辭離去。 這時，善財童子逐漸向南行走，前往勝樂國，登上妙峰山，在山上的東、西、南、北、四維、上、下，到處尋找，經過七天都沒有見到；因為勤奮尋求善知識的緣故，他捨棄了身體和生命，沒有飢餓和口渴的感覺，正念觀察，內心安穩沒有退縮。過了七天後，他看到那位比丘在另一座山上緩慢地行走，於是立即前往，頂禮他的雙足，向右繞了三圈，合掌站立，說道：『聖者！我早已發起了無上正等正覺的心，但是不知道菩薩如何學習菩薩的修行？如何修持菩薩的修行？如何發起菩薩的修行？如何實踐菩薩的修行？乃至如何迅速圓滿普賢菩薩的修行？我聽說聖者您善於引導教誨，希望您慈悲地為我宣說，菩薩如何才能迅速成就無上正等正覺。』 當時，吉祥雲比丘告訴善財童子說：『好啊！好啊！善男子！你已經能夠發起無上正等正覺的心，'
【English Translation】 English version The path of a Bodhisattva, in order to achieve all-knowing wisdom, one should diligently seek true good teachers (those who guide practice). Good man! In seeking good teachers, do not become weary or lax; upon seeing good teachers, do not become bored or complacent; regarding all the teachings of good teachers, one should remember and follow them, not disobey; regarding the skillful means of good teachers, one should only be respectful and not find fault. Good man! In this southern direction, there is a country called 'Supreme Joy'; in that country, there is a mountain called 'Wonderful Peak,' and there is a Bhikshu (monk) named Auspicious Cloud. You can go and ask him how a Bodhisattva learns the practice of a Bodhisattva, how a Bodhisattva cultivates the practice of a Bodhisattva, and even how a Bodhisattva quickly perfects the practice of Samantabhadra (Universal Worthy). Good man! That good teacher will explain to you the complete and perfect vows and practices of Samantabhadra.' At that time, Sudhana (Good Wealth) heard these words, his heart filled with joy, and he was immeasurably excited. He deeply yearned for that Bhikshu and was deeply attached to Manjushri (Manjusri) Bodhisattva. He bowed at his feet, circumambulated him countless times, wept with sorrow, and took his leave. Then, Sudhana gradually traveled south, went to the country of Supreme Joy, and climbed Mount Wonderful Peak. He searched everywhere on the mountain, in the east, west, south, north, four intermediate directions, above, and below, for seven days but could not find him. Because of his diligent search for a good teacher, he abandoned his body and life, had no thoughts of hunger or thirst, and observed with right mindfulness, his mind peaceful and without retreat. After seven days, he saw that Bhikshu walking slowly on another mountain. He immediately went to him, bowed at his feet, circumambulated him three times to the right, stood with his palms together, and said: 'Holy One! I have already generated the mind for Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), but I do not know how a Bodhisattva learns the practice of a Bodhisattva? How does a Bodhisattva cultivate the practice of a Bodhisattva? How does a Bodhisattva initiate the practice of a Bodhisattva? How does a Bodhisattva practice the practice of a Bodhisattva? And even how does one quickly perfect the practice of Samantabhadra? I have heard that you, Holy One, are skilled in guiding and teaching. I hope you will compassionately explain to me how a Bodhisattva can quickly achieve Anuttara-samyak-sambodhi.' At that time, the Bhikshu Auspicious Cloud said to Sudhana: 'Excellent! Excellent! Good man! You have already been able to generate the mind for Anuttara-samyak-sambodhi,'
多羅三藐三菩提心，是事為難，復能請問行菩薩行難中之難；所謂：勤求菩薩道、勤求菩薩境界、勤求菩薩廣博凈行、勤求菩薩出現神變、勤求菩薩示現廣大諸解脫門、勤求菩薩示現世間種種作業、勤求菩薩隨順眾生種種心行、勤求菩薩示現入出生死涅槃、勤求菩薩于為無為心無所著、勤求菩薩除斷眾生種種煩惱微細過失。善男子！我得自在決定解力，信眼清凈，智光照耀，普眼明徹，具清凈行，慧眼遍觀一切境界，善巧方便，離一切障，以清凈身普詣十方一切國土，恭敬供養一切諸佛；以信解力常念十方一切諸佛；以總持力受持十方一切佛法；以智慧眼常見十方一切諸佛；所謂：見於東方一佛、二佛、十佛、百佛、千佛、百千佛、億佛、百億佛、千億佛、百千億佛、那由他億佛、百那由他億佛、千那由他億佛、百千那由他億佛，乃至見無數無量、無邊無等不可數、不可稱、不可思、不可量、不可說、不可說不可說佛，乃至見閻浮提極微塵數佛、四天下極微塵數佛、小千世界極微塵數佛、中千世界極微塵數佛、大千世界極微塵數佛、十佛剎極微塵數佛、百佛剎極微塵數佛、千佛剎極微塵數佛、百千佛剎極微塵數佛、億佛剎極微塵數佛、百億佛剎極微塵數佛、千億佛剎極微塵數佛、百千億佛剎極微塵數佛、那由他億佛剎
極微塵數佛，乃至見不可說不可說佛剎極微塵數佛，如見東方一切諸佛，南、西、北方，四維，上、下，所見諸佛亦復如是。隨其所見，一一方中所有諸佛種種色相、種種形貌、種種神通、種種受用、種種遊戲、種種眾會莊嚴道場、種種光明無邊照耀、種種宮殿莊嚴國界、種種壽量示有修、短，隨諸眾生種種心樂，示現種種成正覺門，于大眾中廣現神變，作師子吼，度脫眾生。善男子！我唯得此憶念一切諸佛平等境界無礙智慧普見法門。如諸菩薩摩訶薩無量智慧具足圓滿清凈行門，豈能了知所有邊際。所謂：智光普照差別境界唸佛門，常見諸佛種種國土，宮殿莊嚴悉現前故；令安住種種增上意樂唸佛門，隨諸眾生心之所樂，皆令見佛得清凈故；令安住究竟佛力唸佛門，令入如來十種力中隨順行故；令安住種種如來究竟正法念佛門，見一切佛演說正法咸聽聞故；遍照十方無差別藏唸佛門，普見一切諸世界中等無差別諸佛海故；入不可見極微細處唸佛門，徹見一切微細境中如來神變自在事故；住種種劫唸佛門，於一切劫常見諸佛施作佛事咸親近故；住一切時念佛門，於一切時常得見佛與佛同住不相離故；住一切剎唸佛門，一切剎土咸見佛身超過世間無等比故；住一切世唸佛門，隨於自心所有樂欲普見三世諸如來故；住一切
【現代漢語翻譯】 現代漢語譯本 如極微塵數般的佛，乃至見到不可說不可說佛剎極微塵數般的佛，就像見到東方一切諸佛一樣，南方、西方、北方，四維，上方、下方，所見諸佛也都是如此。隨著所見，每一方中所有諸佛的種種色相、種種形貌、種種神通、種種受用、種種遊戲、種種眾會莊嚴的道場、種種光明無邊照耀、種種宮殿莊嚴的國界、種種壽命顯示有長有短，隨著眾生種種心之所樂，示現種種成就正覺之門，在大眾中廣現神變，作獅子吼，度脫眾生。善男子！我僅僅得到了憶念一切諸佛平等境界無礙智慧普見法門。像諸菩薩摩訶薩無量智慧具足圓滿清凈的修行法門，又怎能了知所有邊際呢？ 所謂：智光普照差別境界唸佛門，因為常見諸佛種種國土、宮殿莊嚴都顯現在眼前；令安住種種增上意樂唸佛門，隨著眾生心中所喜愛的，都令見到佛而得清凈；令安住究竟佛力唸佛門，令進入如來十種力中隨順修行；令安住種種如來究竟正法念佛門，見到一切佛演說正法都聽聞到；遍照十方無差別藏唸佛門，普遍見到一切世界中等無差別的諸佛海；進入不可見極微細處唸佛門，徹底見到一切微細境界中如來的神變自在之事；安住種種劫唸佛門，在一切劫中常見諸佛施作佛事都親近；安住一切時念佛門，在一切時常得見佛與佛同住不相離；安住一切剎唸佛門，在一切剎土都見到佛身，超越世間無與倫比；安住一切世唸佛門，隨著自己心中所有喜好，普遍見到三世諸如來；安住一切
【English Translation】 English version As many Buddhas as the number of extremely minute dust particles, even seeing as many Buddhas as the number of extremely minute dust particles in inexpressible and inexpressible Buddha lands, just like seeing all the Buddhas in the east, south, west, north, the four intermediate directions, above, and below, the Buddhas seen are also like this. According to what is seen, in each direction, all the Buddhas have various colors, various forms, various supernatural powers, various enjoyments, various plays, various assemblies adorning the Bodhimanda, various boundless illuminations of light, various palaces adorning the realms, various lifespans showing long and short, according to the various desires of sentient beings, manifesting various paths to achieving enlightenment, widely displaying miraculous transformations in the great assembly, roaring like a lion, and liberating sentient beings. Good man! I have only attained this Dharma gate of remembering all Buddhas' equal realms, unobstructed wisdom, and universal vision. How can one know all the boundaries of the immeasurable wisdom, complete and pure practices of the Bodhisattva Mahasattvas? That is to say: the Dharma gate of mindfulness of Buddha with wisdom light universally illuminating different realms, because one constantly sees the various lands and palace adornments of all Buddhas appearing before one; the Dharma gate of mindfulness of Buddha that establishes various superior intentions, according to what sentient beings desire in their hearts, all are enabled to see the Buddha and attain purity; the Dharma gate of mindfulness of Buddha that establishes ultimate Buddha power, enabling one to enter the ten powers of the Tathagata and practice accordingly; the Dharma gate of mindfulness of Buddha that establishes various ultimate correct Dharmas of the Tathagata, seeing all Buddhas expounding the correct Dharma and hearing it; the Dharma gate of mindfulness of Buddha that universally illuminates the ten directions without differentiation, universally seeing the ocean of Buddhas in all worlds, equal and without differentiation; the Dharma gate of mindfulness of Buddha that enters the invisible and extremely subtle places, thoroughly seeing the miraculous transformations and freedom of the Tathagata in all subtle realms; the Dharma gate of mindfulness of Buddha that dwells in various kalpas, constantly seeing all Buddhas performing Buddha activities and being close to them in all kalpas; the Dharma gate of mindfulness of Buddha that dwells in all times, constantly seeing the Buddha and dwelling with the Buddha without separation at all times; the Dharma gate of mindfulness of Buddha that dwells in all lands, seeing the Buddha's body in all lands, surpassing the world without equal; the Dharma gate of mindfulness of Buddha that dwells in all ages, according to all the desires in one's heart, universally seeing the Tathagatas of the three times; dwelling in all
境唸佛門，普見一切諸境界中諸佛相續咸出興故；住一切性寂滅唸佛門，于唸唸中見一切剎一切諸佛示涅槃故；住一切時處唸佛門，於一日中見一切佛從其住處而往化故；住一切境廣大唸佛門，見一切佛結跏趺坐，一一佛身滿法界故；住一切法微細唸佛門，於一毛孔見不可說諸佛出興咸至其所而承事故；住剎那際莊嚴唸佛門，於一念中見一切剎皆有諸佛成等正覺現神變故；住一切法念佛門，見一切佛出興於世，以智慧光轉法輪故；住自在心念佛門，隨其自心所有欲樂，一切如來現其影像鹹得見故；住一切業唸佛門，能隨法界一切眾生所修行業，為現其身令覺悟故；住一切神變唸佛門，見一切佛住于廣大香水海中坐蓮華臺普現神變滿十方故；住等虛空界唸佛門，觀察如來所現身云莊嚴法界虛空界故；如是等無量無數唸佛門，而我云何能知、能說彼功德行？善男子！南方有國名曰海門，彼有比丘名為海云，汝往彼問菩薩云何學菩薩行、修菩薩道？海云比丘能善分別開發廣大善根因緣，當令汝入廣大助道位，當令汝成廣大善根力，當爲汝說發菩提心因，當令汝生廣大乘光明，當令汝得廣大波羅蜜，當令汝入廣大諸行海，當令汝轉廣大誓願輪，當令汝凈廣大莊嚴門，當令汝起廣大慈悲力。」
時，善財童子禮吉祥雲比丘
【現代漢語翻譯】 現代漢語譯本：安住于觀照一切境界的唸佛法門，能普遍見到一切境界中諸佛相續不斷地出現；安住於一切自性寂滅的唸佛法門，在每一個念頭中都能見到一切佛土中一切諸佛示現涅槃；安住於一切時處的唸佛法門，在一天之中能見到一切佛從他們所住之處前往教化眾生；安住于觀照一切境界廣大的唸佛法門，能見到一切佛結跏趺坐，每一尊佛的身形都充滿法界；安住于觀照一切法微細的唸佛法門，在一個毛孔中能見到不可說數量的諸佛出現，都來到這裡接受供養；安住于剎那之間莊嚴的唸佛法門，在一個念頭中能見到一切佛土都有諸佛成就正等正覺，顯現神通變化；安住于觀照一切法的唸佛法門，能見到一切佛出現於世，以智慧之光轉動法輪；安住于自在心的唸佛法門，能隨順自己心中所有的慾望和快樂，一切如來都顯現他們的影像，都能見到；安住于觀照一切業的唸佛法門，能隨順法界一切眾生所修的行業，為他們顯現身形，使他們覺悟；安住于觀照一切神通變化的唸佛法門，能見到一切佛安住在廣大的香水海中，坐在蓮花臺上，普遍顯現神通變化，充滿十方；安住于等同虛空界的唸佛法門，觀察如來所顯現的身云，莊嚴法界虛空界；像這樣無量無數的唸佛法門，我又怎麼能夠知道、能夠說出它們的功德和修行呢？善男子！南方有一個國家名叫海門，那裡有一位比丘名叫海云，你到那裡去問他，菩薩如何學習菩薩的修行，修持菩薩之道？海云比丘能夠很好地分別和開發廣大的善根因緣，應當使你進入廣大的助道位，應當使你成就廣大的善根力量，應當為你講述發菩提心的因緣，應當使你生起廣大的乘光明，應當使你獲得廣大的波羅蜜（到達彼岸），應當使你進入廣大的諸行海，應當使你轉動廣大的誓願輪，應當使你清凈廣大的莊嚴門，應當使你生起廣大的慈悲力量。」 當時，善財童子禮拜吉祥雲比丘。
【English Translation】 English version: Abiding in the mindfulness of Buddha's teachings that observes all realms, one can universally see all Buddhas continuously appearing in all realms; abiding in the mindfulness of Buddha's teachings that is the quiescence of all natures, in every thought, one can see all Buddhas in all Buddha lands manifesting Nirvana; abiding in the mindfulness of Buddha's teachings that is in all times and places, in one day, one can see all Buddhas going from their abodes to teach sentient beings; abiding in the mindfulness of Buddha's teachings that is vast in observing all realms, one can see all Buddhas sitting in the lotus position, each Buddha's body filling the Dharma realm; abiding in the mindfulness of Buddha's teachings that is subtle in observing all dharmas, in one pore, one can see countless Buddhas appearing, all coming to that place to receive offerings; abiding in the mindfulness of Buddha's teachings that is adorned in an instant, in one thought, one can see all Buddha lands where all Buddhas attain perfect enlightenment, manifesting miraculous transformations; abiding in the mindfulness of Buddha's teachings that observes all dharmas, one can see all Buddhas appearing in the world, turning the Dharma wheel with the light of wisdom; abiding in the mindfulness of Buddha's teachings that is in the free mind, according to one's own desires and pleasures, all Tathagatas manifest their images, and all can be seen; abiding in the mindfulness of Buddha's teachings that observes all karmas, one can follow the karmic actions of all sentient beings in the Dharma realm, manifesting their forms to awaken them; abiding in the mindfulness of Buddha's teachings that observes all miraculous transformations, one can see all Buddhas abiding in the vast fragrant water sea, sitting on lotus platforms, universally manifesting miraculous transformations, filling the ten directions; abiding in the mindfulness of Buddha's teachings that is equal to the space realm, observing the body clouds manifested by the Tathagatas, adorning the Dharma realm and the space realm; such are countless mindfulness of Buddha's teachings, how can I know or speak of their merits and practices? Good man! To the south, there is a country called Haimen, where there is a Bhikshu named Haiyun, go there and ask him how Bodhisattvas learn the practices of Bodhisattvas and cultivate the path of Bodhisattvas? Bhikshu Haiyun can well distinguish and develop the great roots of goodness, he should lead you into the great position of aiding the path, he should enable you to achieve the great power of good roots, he should tell you the causes of generating the Bodhi mind, he should enable you to generate the great light of the vehicle, he should enable you to obtain the great Paramita (reaching the other shore), he should enable you to enter the great ocean of practices, he should enable you to turn the great wheel of vows, he should enable you to purify the great gate of adornments, he should enable you to generate the great power of compassion. At that time, Sudhana (善財童子) bowed to Bhikshu Jixiangyun (吉祥雲比丘).
足，繞無數匝，慇勤瞻仰，戀慕而去。
大方廣佛華嚴經卷第四 大正藏第 10 冊 No. 0293 大方廣佛華嚴經
大方廣佛華嚴經卷第五
罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品
爾時，善財童子聞善知識教，一心正念；隨順思惟所有智慧光明門，隨順通達所有甚深解脫門，隨順憶持所有自在三昧門，隨順敬奉所有清凈教誨門，隨順觀察所見諸佛威德門，隨順欣樂所見諸佛住處門，隨順解了所見諸佛軌則門，隨順思念所見諸佛出現門，隨順趣入所見諸佛法界門，隨順安住所見諸佛境界門。
漸次南行，向海門國，詣海云比丘所，頂禮雙足，繞無數匝，於前合掌，白言：「聖者！我已先發阿耨多羅三藐三菩提心，欲入甚深最上智海，而未知菩薩云何能具菩薩行，長養菩提種？云何能捨凡夫家，生於如來家？云何能度生死海，入佛智慧海？云何能離凡愚地，入佛最勝地？云何能斷生死流，入佛凈行流？云何能壞生死輪，成就大愿輪？云何能滅魔境界，顯示佛境界？云何能竭愛慾海，增長大悲海？云何能閉三塗八難門，開人天涅槃門？云何能出三有繫縛城，入種智解脫城？云何能棄捨一切珍玩資具，饒益攝受一切眾生？唯愿慈哀，為我宣說。」
時，海
【現代漢語翻譯】 現代漢語譯本：他們用頭頂禮佛的腳，繞著佛無數圈，恭敬地瞻仰，依依不捨地離去。
《大方廣佛華嚴經》卷第四 大正藏第10冊 No. 0293 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第五
罽賓國（古代西域國名，今克什米爾地區）三藏般若（佛教僧侶的稱號，意為「智慧」）奉詔翻譯的《不思議解脫境界普賢行愿品》
當時，善財童子聽聞善知識的教誨，一心正念；隨順思維所有智慧光明之門，隨順通達所有甚深解脫之門，隨順憶持所有自在三昧（佛教的禪定）之門，隨順敬奉所有清凈教誨之門，隨順觀察所見諸佛的威德之門，隨順欣樂所見諸佛的住處之門，隨順瞭解所見諸佛的軌則之門，隨順思念所見諸佛的出現之門，隨順趣入所見諸佛的法界之門，隨順安住所見諸佛的境界之門。
他逐漸向南行走，前往海門國，去拜訪海云比丘，頂禮他的雙足，繞著他無數圈，在他面前合掌，說道：『聖者！我已先發了阿耨多羅三藐三菩提心（無上正等正覺之心），想要進入甚深最上智慧之海，但還不知道菩薩如何才能具足菩薩的修行，增長菩提的種子？如何才能捨棄凡夫的家，生於如來的家？如何才能度過生死之海，進入佛的智慧之海？如何才能離開凡夫的愚癡之地，進入佛的最殊勝之地？如何才能斷絕生死的河流，進入佛的清凈修行之流？如何才能摧毀生死的輪轉，成就大愿的輪轉？如何才能滅除魔的境界，顯示佛的境界？如何才能竭盡愛慾之海，增長大悲之海？如何才能關閉三塗（地獄、餓鬼、畜生）八難（八種難以修行佛法的障礙）之門，開啟人天涅槃之門？如何才能出離三有（欲界、色界、無色界）的繫縛之城，進入種智（佛的智慧）解脫之城？如何才能捨棄一切珍貴的玩物和資具，饒益攝受一切眾生？唯愿您慈悲哀憫，為我宣說。』
當時，海
【English Translation】 English version: They bowed their heads to the Buddha's feet, circled him countless times, respectfully gazed upon him, and reluctantly departed.
The Great Extensive Buddha Flower Adornment Sutra, Volume 4 Taisho Tripitaka Volume 10, No. 0293, The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Volume 5
Translated by Tripitaka Prajna (a Buddhist monk's title, meaning 'wisdom') of Kipin (an ancient country in Central Asia, now Kashmir) under imperial decree, into the chapter on the Inconceivable Liberation Realm, Universal Worthy's Practices and Vows.
At that time, Sudhana (a seeker of enlightenment) heard the teachings of the wise teacher, and with a focused mind; he followed and contemplated all the doors of wisdom and light, followed and understood all the profound doors of liberation, followed and remembered all the doors of free samadhi (Buddhist meditation), followed and revered all the doors of pure teachings, followed and observed the majestic power of all the Buddhas he had seen, followed and rejoiced in the dwelling places of all the Buddhas he had seen, followed and understood the rules of all the Buddhas he had seen, followed and contemplated the appearance of all the Buddhas he had seen, followed and entered the dharma realm of all the Buddhas he had seen, followed and dwelled in the realm of all the Buddhas he had seen.
Gradually, he traveled south towards the country of Haimen, and went to visit the Bhikshu (Buddhist monk) Haiyun, bowed his head to his feet, circled him countless times, and with his palms together in front of him, said: 'Holy One! I have already generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), and wish to enter the deep and supreme ocean of wisdom, but I do not yet know how a Bodhisattva can fulfill the practices of a Bodhisattva, and nurture the seeds of Bodhi? How can one abandon the home of ordinary beings and be born into the home of the Tathagata (Buddha)? How can one cross the ocean of birth and death and enter the ocean of Buddha's wisdom? How can one leave the land of ordinary ignorance and enter the most supreme land of the Buddha? How can one cut off the stream of birth and death and enter the stream of the Buddha's pure practice? How can one destroy the wheel of birth and death and accomplish the wheel of great vows? How can one extinguish the realm of demons and reveal the realm of the Buddha? How can one exhaust the ocean of desire and increase the ocean of great compassion? How can one close the doors of the three evil paths (hell, hungry ghosts, animals) and the eight difficulties (eight obstacles to practicing the Dharma), and open the doors of human and heavenly Nirvana? How can one leave the city of bondage of the three realms (desire realm, form realm, formless realm) and enter the city of liberation of omniscient wisdom (Buddha's wisdom)? How can one abandon all precious playthings and possessions, and benefit and embrace all sentient beings? I beseech you to be compassionate and explain this to me.'
At that time, Hai
云比丘告善財言：「善男子！汝已發阿耨多羅三藐三菩提心耶？」
善財言：「唯！我已先發阿耨多羅三藐三菩提心。」
海云告言：「善哉！善哉！善男子！發菩提心者不可得聞，何況自能深心發趣？善男子！若諸眾生未曾修種深固善根，則不能發阿耨多羅三藐三菩提心。是故，菩薩要得平等無礙境界，普門善根光明照故；要得真實巧方便藏，正道三昧光明照故；要得積集功德海藏，廣大福聚莊嚴身故；要得增長種種白法，唸唸出生無休息故；要能供事真善知識，咨問法要無疲厭故；要舍慳吝，無所藏積，于身命財無愛著故；要離憍慢，心無高下，安住不動如大地故；要恒慈愍隨順眾生，平等饒益無違逆故；要處生死，于惡趣中度苦眾生，心不捨故；要恒觀察如來境界，欣求修習至究竟故；要恒利益安樂一切諸眾生故；如是乃能發菩提心。
「發菩提心者，所謂：拔濟苦惱諸眾生故，發大悲心；平等福祐諸眾生故，發大慈心；除滅眾生諸苦蘊故，發安樂心；為息眾生不善心故，發饒益心；救護怖畏諸眾生故，發哀愍心；舍離執著障礙法故，發無著心；普遍法界諸佛剎故，發廣大心；等虛空界無不往故，發無邊心；見一切佛妙色身故，發無垢心；觀三世法智無盡故，發清凈心；為欲普入一切智智甚
【現代漢語翻譯】 現代漢語譯本：云比丘對善財說：『善男子！你已經發了阿耨多羅三藐三菩提心（無上正等正覺之心）了嗎？』 善財回答說：『是的！我早已發了阿耨多羅三藐三菩提心。』 海云讚歎道：『好啊！好啊！善男子！發菩提心（覺悟之心）的人都很難遇到，更何況是自己能真心實意地發起呢？善男子！如果眾生沒有修習過深厚的善根，就不能發起阿耨多羅三藐三菩提心。因此，菩薩必須獲得平等無礙的境界，才能讓普門善根的光明照耀；必須獲得真實巧妙的方便法門，才能讓正道三昧的光明照耀；必須積累功德如海，才能用廣大的福德來莊嚴自身；必須增長各種清凈的善法，才能唸唸不斷地生起而沒有停息；必須能夠侍奉真正的善知識，才能不疲倦地請教佛法要義；必須捨棄慳吝，不積蓄財物，對身命和財物沒有貪愛；必須遠離驕慢，心中沒有高低之分，安住不動如大地；必須恒常慈悲憐憫，順應眾生，平等利益而不違逆；必須身處生死輪迴，在惡道中救度受苦的眾生，心中不放棄；必須恒常觀察如來的境界，欣求修習直至究竟；必須恒常利益安樂一切眾生；像這樣才能發起菩提心。 『發起菩提心，就是：爲了救拔受苦受難的眾生，發起大悲心；爲了平等地賜福給一切眾生，發起大慈心；爲了消除眾生的一切苦惱，發起安樂心；爲了平息眾生的不善之心，發起饒益心；爲了救護恐懼的眾生，發起哀憫心；爲了舍離執著障礙的法，發起無著心；爲了普遍照耀法界一切佛剎，發起廣大心；爲了像虛空一樣無處不到，發起無邊心；爲了見到一切佛的妙色身，發起無垢心；爲了觀察三世的法智無盡，發起清凈心；爲了普遍進入一切智智（佛的智慧）的甚深境界，發起無上心。』
【English Translation】 English version: The Bhikshu (monk) Haiyun said to Sudhana: 'Good man! Have you generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment)?' Sudhana replied: 'Yes! I have already generated the mind of Anuttara-samyak-sambodhi.' Haiyun praised him, saying: 'Excellent! Excellent! Good man! It is rare to even hear of someone generating the Bodhi mind (mind of enlightenment), let alone to sincerely generate it from the depths of one's heart. Good man! If sentient beings have not cultivated deep and firm roots of goodness, they cannot generate the mind of Anuttara-samyak-sambodhi. Therefore, a Bodhisattva must attain a state of equality and non-obstruction, so that the light of universal good roots may shine; must attain a treasury of true and skillful means, so that the light of the right path Samadhi may shine; must accumulate a treasury of merit like the ocean, so that the body may be adorned with vast blessings; must increase all kinds of pure good dharmas, so that they may arise continuously without ceasing; must be able to serve true and virtuous teachers, so that they may inquire about the essential teachings of the Dharma without weariness; must relinquish stinginess, not hoard possessions, and have no attachment to body, life, or wealth; must be free from arrogance, with no sense of superiority or inferiority, and remain steadfast like the earth; must always be compassionate and compliant with sentient beings, benefiting them equally without opposition; must dwell in the cycle of birth and death, and in the evil realms, liberate suffering sentient beings without abandoning them; must always observe the realm of the Tathagata (Buddha), and joyfully seek to cultivate until the ultimate attainment; must always benefit and bring happiness to all sentient beings; only in this way can one generate the Bodhi mind.' 'Generating the Bodhi mind means: to generate great compassion in order to rescue suffering sentient beings; to generate great loving-kindness in order to equally bless all sentient beings; to generate the mind of peace and happiness in order to eliminate all the suffering of sentient beings; to generate the mind of benefit in order to pacify the unwholesome minds of sentient beings; to generate the mind of pity in order to protect fearful sentient beings; to generate the mind of non-attachment in order to relinquish attachment to obstructing dharmas; to generate the vast mind in order to universally illuminate all Buddha-lands in the Dharma realm; to generate the boundless mind in order to reach everywhere like space; to generate the immaculate mind in order to see the wondrous forms of all Buddhas; to generate the pure mind in order to observe the inexhaustible wisdom of the Dharma in the three times; to generate the supreme mind in order to universally enter the profound realm of all-knowing wisdom (Buddha's wisdom).'
深海故，發大智心；發如是等種種心故，是名菩薩發菩提心。
「善男子！我初止住此海門國十有二年，常以十事觀察大海而為境界。所謂：思惟大海寬廣難量，思惟大海深難得底，思惟大海同一鹹味，思惟大海出生眾寶，思惟大海吞納眾流，思惟大海水色差別不可思議，思惟大海種種眾生之所依住，思惟大海容受無量大身眾生，思惟大海能受大云所雨之雨，思惟大海究竟恒滿無有增減。善男子！我復思念：世間之中頗有深廣過此海不？乃至容受常無增減過此海不？
「善男子！我作如是思惟之時，從大海中有大蓮華，眾寶莊嚴，欻然出現，以無能勝帝青頗胝迦金剛摩尼王寶為莖，毗琉璃摩尼王寶為臺，無垢清凈閻浮檀金為葉，隨時芬馥白栴檀香沉水妙寶而為其藏，黃色映徹碼瑙寶王以為其須，百萬摩尼寶莊嚴網羅布其上；凡所莊校，周圓無際，光榮四照，彌覆大海。百萬欲天王普雨種種天寶、天華、天鬘、天香、天燒香、天涂香、天末香、天妙衣服、天幢幡蓋如雲而下；百萬龍王起大香云，雨眾香水；百萬夜叉王獻以種種珍奇寶藏；百萬羅剎王各以慈心，合掌觀察；百萬乾闥婆王以妙樂音，歌詠贊嘆；百萬阿修羅王執持其莖，曲躬而立；百萬迦樓羅王銜諸瓔珞，妙寶繒帶四面垂下；百萬緊那羅王起饒益
【現代漢語翻譯】 現代漢語譯本：深入理解佛法，發起廣大的智慧之心；因為發起這樣種種的心，這被稱為菩薩發菩提心。 『善男子！我最初在此海門國住了十二年，常常用十件事來觀察大海，作為修行的境界。這十件事是：思維大海的寬廣難以測量，思維大海的深邃難以觸底，思維大海具有相同的鹹味，思維大海能產生各種珍寶，思維大海能容納各種河流，思維大海的水色變化不可思議，思維大海是各種眾生居住的地方，思維大海能容納無數巨大身形的眾生，思維大海能承受大云降下的雨水，思維大海最終是恒常充滿而沒有增減。善男子！我又思考：世間之中，有什麼能比這大海更深廣嗎？乃至有什麼能像大海一樣容納一切而常無增減嗎？』 『善男子！當我這樣思考的時候，從大海中出現了一朵巨大的蓮花，用各種珍寶裝飾，突然出現，以無能勝帝青頗胝迦（一種青色寶石）金剛摩尼王寶為莖，毗琉璃（一種青色寶石）摩尼王寶為臺，無垢清凈的閻浮檀金（一種金色）為葉，隨時散發芬芳的白栴檀香、沉水香等珍貴香氣作為花蕊，黃色透亮的碼瑙寶王作為花須，百萬摩尼寶裝飾的網羅覆蓋其上；所有裝飾，周圓無際，光芒四射，覆蓋整個大海。百萬欲天王普遍降下各種天寶、天花、天鬘、天香、天燒香、天涂香、天末香、天妙衣服、天幢幡蓋，像云一樣落下；百萬龍王升起巨大的香云，降下各種香水；百萬夜叉王獻上各種珍奇寶藏；百萬羅剎王各自以慈悲心，合掌觀察；百萬乾闥婆王用美妙的音樂，歌唱讚歎；百萬阿修羅王拿著蓮花莖，彎腰站立；百萬迦樓羅王口銜各種瓔珞，用珍寶絲帶從四面垂下；百萬緊那羅王發起饒益之心。
【English Translation】 English version: Deeply understanding the Dharma, one generates a vast mind of wisdom; because of generating such various minds, this is called a Bodhisattva generating the Bodhi mind. 'Good man! I first stayed in this country of the Sea Gate for twelve years, and I often observed the great ocean with ten things as my realm of practice. These ten things are: contemplating the vastness of the ocean, which is difficult to measure; contemplating the depth of the ocean, which is difficult to reach the bottom of; contemplating the ocean having the same salty taste; contemplating the ocean producing various treasures; contemplating the ocean accommodating various rivers; contemplating the inconceivable changes in the color of the ocean's water; contemplating the ocean as the dwelling place of various beings; contemplating the ocean accommodating countless beings of enormous size; contemplating the ocean being able to receive the rain from great clouds; contemplating the ocean ultimately being constantly full without increase or decrease. Good man! I further pondered: In the world, is there anything deeper and wider than this ocean? And is there anything that can accommodate everything and remain constant without increase or decrease like the ocean?' 'Good man! When I was thinking like this, a huge lotus flower, adorned with various treasures, suddenly appeared from the ocean, with an invincible Indranila (a blue gemstone) Vajra Mani King jewel as its stem, a Beryl (a blue gemstone) Mani King jewel as its base, immaculate and pure Jambudvipa gold (a type of gold) as its leaves, and fragrant white sandalwood, aloeswood, and other precious fragrances as its pistils, with yellow and translucent agate king jewels as its stamens, and a net adorned with millions of Mani jewels covering it; all the decorations were boundless and radiant, covering the entire ocean. Millions of Desire Realm heavenly kings universally rained down various heavenly treasures, heavenly flowers, heavenly garlands, heavenly incense, heavenly burning incense, heavenly anointing incense, heavenly powdered incense, heavenly exquisite clothes, and heavenly banners and canopies, falling like clouds; millions of Dragon Kings raised huge clouds of fragrance, raining down various fragrant waters; millions of Yaksha Kings offered various rare and precious treasures; millions of Rakshasa Kings each observed with compassionate hearts, palms together; millions of Gandharva Kings sang praises with beautiful music; millions of Asura Kings held the lotus stem, standing with bowed bodies; millions of Garuda Kings held various necklaces in their mouths, with precious silk ribbons hanging down from all sides; millions of Kinnara Kings generated minds of benefit.'
心，歡喜愛樂；百萬摩睺羅伽王起清凈心，恭敬禮拜；百萬人王起殷重心，合掌瞻仰；百萬轉輪聖王各以七寶，莊嚴供養；百萬梵天王頭頂禮敬；百萬凈居天恭敬合掌；百萬主海神俱時出現，恭敬作禮；百萬主火神各持種種妙寶莊嚴。百萬味光摩尼寶光明普照，百萬凈福摩尼寶佈散莊嚴，百萬遍照摩尼寶為清凈藏，百萬離垢藏摩尼寶其光赫奕，百萬吉祥藏摩尼寶放妙光明，百萬妙藏摩尼寶光照無邊，百萬閻浮幢摩尼寶周布行列，百萬不可壞金剛摩尼寶清凈莊嚴。百萬日藏摩尼寶廣大清凈，圓光普照；百萬可愛樂摩尼寶顯現眾色，具足莊嚴；百萬心王摩尼寶放雜色光，雨無盡寶。
「此大蓮華所有莊嚴，皆從如來過去積集出世廣大善根所生，令諸菩薩各於此華，信愿成滿；普於十方一切世界無不顯現；從如幻觀香王業生，以無生法所莊嚴故；從如夢觀離相法生，以無作法之所印故；從無染著離諍法生，隨境觀察無所著故；恒出妙音演說如來廣大境界，其聲充滿一切諸佛清凈剎土。假使無數百千億劫，以妙辯才稱讚此華，功德無盡。
「善男子！我時於此蓮華之上，見有如來結跏趺坐，相好具足，形量高廣，上至有頂。如來所處寶蓮華座不可思議，道場眾會不可思議，圓滿智慧不可思議，圓光照耀不可思議，
【現代漢語翻譯】 現代漢語譯本：心生歡喜，充滿喜悅；百萬摩睺羅伽王（一種神祇）生起清凈之心，恭敬地禮拜；百萬人王生起殷重之心，合掌瞻仰；百萬轉輪聖王各自以七寶，莊嚴供養；百萬梵天王頭頂禮敬；百萬凈居天恭敬合掌；百萬主海神同時出現，恭敬作禮；百萬主火神各自持著種種美妙的寶物莊嚴。百萬味光摩尼寶的光明普照，百萬凈福摩尼寶佈散莊嚴，百萬遍照摩尼寶作為清凈的寶藏，百萬離垢藏摩尼寶的光芒閃耀，百萬吉祥藏摩尼寶放出美妙的光明，百萬妙藏摩尼寶的光芒照耀無邊，百萬閻浮幢摩尼寶周遍排列，百萬不可壞金剛摩尼寶清凈莊嚴。百萬日藏摩尼寶廣大清凈，圓滿的光芒普照；百萬可愛樂摩尼寶顯現各種色彩，具足莊嚴；百萬心王摩尼寶放出雜色的光芒，降下無盡的寶物。 『這朵大蓮花的所有莊嚴，都是從如來過去積累的出世廣大善根所生，使得各位菩薩在這蓮花上，信愿圓滿；普遍在十方一切世界無不顯現；從如幻觀香王業所生，以無生之法所莊嚴；從如夢觀離相法所生，以無作之法所印證；從無染著離諍法所生，隨順境界觀察而無所執著；恒常發出美妙的聲音，演說如來廣大的境界，其聲音充滿一切諸佛清凈的剎土。假使經過無數百千億劫，用美妙的辯才稱讚這朵蓮花，其功德也是無盡的。 『善男子！我當時在這蓮花之上，看見有如來結跏趺坐，相好具足，形體高大廣闊，上至有頂天。如來所處的寶蓮花座不可思議，道場眾會不可思議，圓滿的智慧不可思議，圓光照耀不可思議，'
【English Translation】 English version: The mind was joyful and delighted; a million Mahoragas (a type of deity) arose with pure minds, respectfully bowing; a million human kings arose with earnest hearts, joining their palms in reverence; a million Chakravartin kings each used seven treasures to adorn and make offerings; a million Brahma kings bowed their heads in reverence; a million Suddhavasa gods respectfully joined their palms; a million sea gods appeared simultaneously, respectfully making obeisance; a million fire gods each held various wonderful treasures for adornment. The light of a million Taste-Light Mani jewels shone universally, a million Pure-Blessing Mani jewels were scattered for adornment, a million Universally-Illuminating Mani jewels served as a pure treasury, a million Stain-Free Treasury Mani jewels shone brilliantly, a million Auspicious Treasury Mani jewels emitted wonderful light, a million Wonderful Treasury Mani jewels shone boundlessly, a million Jambudvipa Banner Mani jewels were arranged in rows, and a million Indestructible Vajra Mani jewels were pure and adorned. A million Sun Treasury Mani jewels were vast and pure, their round light shining universally; a million Lovely and Delightful Mani jewels manifested various colors, fully adorned; a million Mind King Mani jewels emitted multicolored light, raining down endless treasures. 'All the adornments of this great lotus flower arose from the vast, world-transcending roots of goodness accumulated by the Tathagata in the past, enabling all Bodhisattvas on this flower to fulfill their faith and vows; universally appearing in all worlds of the ten directions; arising from the karma of the Fragrant King of Illusory Contemplation, adorned by the Dharma of Non-Arising; arising from the Dharma of Separation from Appearances of Dreamlike Contemplation, sealed by the Dharma of Non-Action; arising from the Dharma of Non-Attachment and Separation from Strife, observing according to circumstances without attachment; constantly emitting wonderful sounds, expounding the vast realm of the Tathagata, its sound filling all the pure lands of all Buddhas. Even if countless hundreds of thousands of millions of kalpas were spent praising this flower with wonderful eloquence, its merits would be inexhaustible.' 'Good man! At that time, upon this lotus flower, I saw a Tathagata sitting in the lotus posture, with all the marks and characteristics, his form tall and vast, reaching up to the summit of existence. The jeweled lotus seat where the Tathagata was situated was inconceivable, the assembly in the Bodhimanda was inconceivable, the perfect wisdom was inconceivable, and the radiant light was inconceivable.'
威儀隨現不可思議，光明熾盛不可思議，諸相隨好不可思議，變現自在不可思議，神通調伏不可思議，清凈妙色不可思議，無見頂相不可思議，舌相長廣不可思議，辯才善巧不可思議，圓音普演不可思議，無量智力不可思議，清凈無畏不可思議，無礙解智不可思議，憶念彼佛往修本行不可思議，菩提自在不可思議，法雷震吼不可思議，普門示現不可思議，種種莊嚴不可思議，隨其左右見各差別不可思議，普遍饒益咸令成熟不可思議。
「善男子！時彼如來於蓮華上，則伸右手而摩我頂，為我演說普眼法門；顯發一切菩薩諸行，開演一切如來境界，闡揚一切諸佛妙法，光照一切諸佛剎土，圓滿一切諸佛相好，摧伏一切外道邪論，散滅一切諸魔軍眾；能令一切眾生歡喜，調伏一切眾生煩惱，能照一切眾生心行，善了一切眾生根性，能以威力普轉法輪，隨眾生心悉令開悟。
「我從彼佛得聞於此普眼法門，受持讀誦，憶念思惟。假使有人以大海量墨，須彌聚筆，書此無盡廣大海藏普眼法門，一品中一門，一門中一法，一法中一義，一義中一句，乃至少分，尚不可得，何況盡能具足書寫？善男子！我于彼佛千二百歲，受持如是普眼法門，相續不斷。于日日中常以十種陀羅尼門，領受記持十無數品，所謂：以聞持陀
【現代漢語翻譯】 現代漢語譯本 威儀顯現不可思議，光明熾盛不可思議，諸相隨好不可思議，變現自在不可思議，神通調伏不可思議，清凈妙色不可思議，無見頂相（佛頂肉髻，為佛三十二相之一）不可思議，舌相長廣不可思議，辯才善巧不可思議，圓音普演不可思議，無量智力不可思議，清凈無畏不可思議，無礙解智不可思議，憶念彼佛往昔修行本願不可思議，菩提自在不可思議，法雷震吼不可思議，普門示現不可思議，種種莊嚴不可思議，隨其左右所見各不相同不可思議，普遍饒益使眾生都得以成熟不可思議。 『善男子！』當時那位如來在蓮花座上，伸出右手摩我的頭頂，為我演說普眼法門；顯發一切菩薩的修行，開演一切如來的境界，闡揚一切諸佛的微妙法，光照一切諸佛的剎土，圓滿一切諸佛的相好，摧伏一切外道的邪說，散滅一切諸魔的軍隊；能使一切眾生歡喜，調伏一切眾生的煩惱，能照見一切眾生的心行，善於瞭解一切眾生的根性，能以威力普遍轉動法輪，隨順眾生的心意使他們都開悟。 『我從那位佛那裡聽聞到這個普眼法門，受持讀誦，憶念思惟。』假使有人用大海量的墨，用須彌山（佛教中的宇宙中心）堆積的筆，書寫這無盡廣大如海藏般的普眼法門，即使只寫一品中的一門，一門中的一法，一法中的一義，一義中的一句，乃至極少的部分，尚且不能做到，何況能完全具足地書寫呢？『善男子！』我在那位佛那裡一千二百年中，受持這樣的普眼法門，相續不斷。每天都用十種陀羅尼門（總持法門，能持一切善法，遮一切惡法），領受記持十無數品，也就是：用聞持陀羅尼（聽聞后能憶持不忘的陀羅尼）
【English Translation】 English version His majestic demeanor is inconceivable, his radiant light is inconceivable, his various marks and minor marks are inconceivable, his transformations are unconstrained and inconceivable, his supernatural powers of taming are inconceivable, his pure and wondrous form is inconceivable, his invisible crown protuberance (Ushnisha, one of the 32 marks of a Buddha) is inconceivable, his long and broad tongue is inconceivable, his skillful eloquence is inconceivable, his perfect voice pervading all is inconceivable, his immeasurable wisdom and power are inconceivable, his pure fearlessness is inconceivable, his unobstructed wisdom is inconceivable, his recollection of that Buddha's past practices is inconceivable, his freedom in Bodhi is inconceivable, his Dharma thunderous roar is inconceivable, his universal manifestations are inconceivable, his various adornments are inconceivable, the differences seen by those on his left and right are inconceivable, his universal benefit that brings all to maturity is inconceivable. 'Good man!' At that time, that Tathagata, upon a lotus flower, extended his right hand and stroked my head, and for me, expounded the Universal Eye Dharma Gate; revealing all the practices of Bodhisattvas, unfolding the realms of all Tathagatas, proclaiming the wondrous Dharma of all Buddhas, illuminating all Buddha lands, perfecting all the marks and minor marks of all Buddhas, subduing all heretical views of external paths, scattering all the armies of demons; able to make all sentient beings rejoice, taming all the afflictions of sentient beings, able to illuminate the minds and actions of all sentient beings, skillful in understanding the roots of all sentient beings, able to universally turn the Dharma wheel with power, and according to the minds of sentient beings, cause them all to awaken. 'I heard this Universal Eye Dharma Gate from that Buddha, received, upheld, recited, remembered, and contemplated it.' If someone were to use an ocean of ink, and pens piled as high as Mount Sumeru (the center of the Buddhist universe), to write this endless, vast, ocean-like treasury of the Universal Eye Dharma Gate, even if they only wrote one gate within one chapter, one Dharma within one gate, one meaning within one Dharma, one phrase within one meaning, even the smallest part, it would still be impossible to achieve, how much more so to completely and fully write it? 'Good man!' For twelve hundred years, I received and upheld this Universal Eye Dharma Gate from that Buddha, continuously without interruption. Every day, I used ten kinds of Dharani gates (mantras that hold all good dharmas and prevent all evil dharmas), to receive and remember countless chapters, namely: using the Dharani of hearing and retaining (a Dharani that allows one to remember everything heard)
羅尼光明，領受無數品；以寂靜門陀羅尼光明，趣入無數品；以無邊旋陀羅尼光明，普入無數品；以隨地觀察普遍照耀陀羅尼光明，分別無數品；以具足威力陀羅尼光明，普攝無數品；以蓮華莊嚴陀羅尼光明，引發無數品；以微妙言音陀羅尼光明，開演無數品；以虛空藏陀羅尼光明，顯示無數品；以光聚山陀羅尼光明，增廣無數品；以海藏普持陀羅尼光明，辨析無數品。
「善男子！是時十方一切世界，各有無量諸眾生等，為聽法故而來我所；所謂：天王、龍王、夜叉王、乾闥婆王、阿修羅王、迦樓羅王、緊那羅王、摩睺羅伽王、人王、梵王，如是諸王並其眷屬，來詣我所，咨問我法。我悉為其次第開演，分別解說，咸令歡喜，心生愛樂，深信趣入，悟解成就，安住於此諸佛菩薩光明妙行普眼法門。
「善男子！我唯知此普眼法門，如諸菩薩摩訶薩深入一切菩薩行海，隨其願力皆清凈故；深入一切廣大愿海，盡一切劫住世間故；深入一切諸眾生海，隨其心行普饒益故；深入一切眾生心海，出生無礙十力智故；深入一切眾生根海，隨時調伏令成熟故；深入一切同異剎海，為滿本願悉嚴凈故；深入一切無盡佛海，常愿承事興供養故；深入一切正覺法海，能以智慧咸悟入故；深入一切佛功德海，于真實道具足修
【現代漢語翻譯】 現代漢語譯本 以羅尼光明（智慧之光），領受無數的法門；以寂靜門陀羅尼光明（寂靜之門咒語之光），進入無數的法門；以無邊旋陀羅尼光明（無邊旋轉咒語之光），普遍進入無數的法門；以隨地觀察普遍照耀陀羅尼光明（隨處觀察普遍照耀咒語之光），分別無數的法門；以具足威力陀羅尼光明（具足威力咒語之光），普遍攝受無數的法門；以蓮華莊嚴陀羅尼光明（蓮花莊嚴咒語之光），引發無數的法門；以微妙言音陀羅尼光明（微妙言語咒語之光），開演無數的法門；以虛空藏陀羅尼光明（虛空藏咒語之光），顯示無數的法門；以光聚山陀羅尼光明（光聚山咒語之光），增廣無數的法門；以海藏普持陀羅尼光明（海藏普持咒語之光），辨析無數的法門。 『善男子！』這時，十方一切世界，各有無量眾生等，爲了聽法來到我這裡；他們是：天王、龍王、夜叉王（守護神）、乾闥婆王（天樂神）、阿修羅王（非天神）、迦樓羅王（金翅鳥神）、緊那羅王（歌神）、摩睺羅伽王（大蟒神）、人王、梵王，這些諸王和他們的眷屬，來到我這裡，向我請教佛法。我依次為他們開演，分別解說，使他們都感到歡喜，心中生起愛慕，深深地信受並進入，領悟併成就，安住于這諸佛菩薩光明妙行普眼法門。 『善男子！』我只知道這普眼法門，就像諸菩薩摩訶薩（大菩薩）深入一切菩薩行海，隨順他們的願力都清凈的緣故；深入一切廣大愿海，盡一切劫都住在世間的緣故；深入一切諸眾生海，隨順他們的心行普遍饒益的緣故；深入一切眾生心海，出生無礙的十力智慧的緣故；深入一切眾生根海，隨時調伏使他們成熟的緣故；深入一切同異剎海，爲了圓滿本願都莊嚴清凈的緣故；深入一切無盡佛海，常常發願承事供養的緣故；深入一切正覺法海，能夠用智慧都領悟進入的緣故；深入一切佛功德海，在真實之道上具足修行的緣故。
【English Translation】 English version With the light of Roni (wisdom light), receiving countless Dharmas; with the light of the Samatha-gate Dharani (light of the Samatha-gate mantra), entering countless Dharmas; with the light of the boundless revolving Dharani (light of the boundless revolving mantra), universally entering countless Dharmas; with the light of the Dharani of observing everywhere and universally illuminating (light of the mantra of observing everywhere and universally illuminating), distinguishing countless Dharmas; with the light of the Dharani of possessing complete power (light of the mantra of possessing complete power), universally embracing countless Dharmas; with the light of the Dharani of lotus adornment (light of the mantra of lotus adornment), initiating countless Dharmas; with the light of the Dharani of subtle speech (light of the mantra of subtle speech), expounding countless Dharmas; with the light of the Dharani of the space treasury (light of the mantra of the space treasury), revealing countless Dharmas; with the light of the Dharani of the mountain of light clusters (light of the mantra of the mountain of light clusters), expanding countless Dharmas; with the light of the Dharani of the ocean treasury universally upholding (light of the mantra of the ocean treasury universally upholding), analyzing countless Dharmas. 『Good man!』 At that time, in all the worlds of the ten directions, there were countless beings who came to me to hear the Dharma; they were: the Heavenly Kings, Dragon Kings, Yaksha Kings (guardian deities), Gandharva Kings (celestial musicians), Asura Kings (demigods), Garuda Kings (golden-winged birds), Kinnara Kings (celestial musicians), Mahoraga Kings (great serpent deities), Human Kings, Brahma Kings, these kings and their retinues came to me, asking me about the Dharma. I expounded and explained it to them in order, making them all happy, generating love and admiration in their hearts, deeply believing and entering, understanding and achieving, and abiding in this Dharma-gate of the Universal Eye of the wondrous practices of the Buddhas and Bodhisattvas. 『Good man!』 I only know this Dharma-gate of the Universal Eye, just as the Bodhisattva Mahasattvas (great Bodhisattvas) deeply enter the ocean of all Bodhisattva practices, because their vows are all pure; deeply enter the ocean of all great vows, because they abide in the world for all kalpas; deeply enter the ocean of all sentient beings, because they universally benefit them according to their minds and actions; deeply enter the ocean of all sentient beings' minds, because they give birth to the unobstructed wisdom of the ten powers; deeply enter the ocean of all sentient beings' roots, because they tame and mature them at the right time; deeply enter the ocean of all similar and different lands, because they adorn and purify them to fulfill their original vows; deeply enter the ocean of all endless Buddhas, because they constantly vow to serve and make offerings; deeply enter the ocean of all Right Enlightenment Dharma, because they can all understand and enter with wisdom; deeply enter the ocean of all Buddha merits, because they fully cultivate on the path of truth.
故；深入一切諸言辭海，遍一切剎轉法輪故；而我云何能知、能說彼功德行？
「善男子！從此南行六十由旬，楞伽道邊，有一聚落名為海岸，彼有比丘名曰妙住，汝詣彼問菩薩云何令菩薩行速得清凈？」時，善財童子禮海云足，右繞瞻仰，辭退而去。
爾時，善財童子隨順思惟善知識教；專心憶念普眼法門，專念如來神變威力，憶持微妙法句身云，趣入無邊法門教海，觀察善友威儀法式，游泳甚深法海漩澓，普遍趣入虛空法界，凈治法眼所有翳障，捃拾善友所集法寶。如是作意，漸次南行，至楞伽道海岸聚落，觀察十方，周遍求覓妙住比丘。
見彼比丘在虛空中經行來往。不思議數諸凈居天與宮殿俱，于虛空中恭敬合掌，發弘誓願而為供養；不思議數諸梵天王，曲躬合掌出妙音聲，以人間法稱揚讚歎而為供養；無數千萬欲界諸天及諸天王，恭敬圍繞滿虛空中，布天華云，雨天華雨，作天妓樂，出妙音聲，無數繒綺寶幢幡蓋，種種嚴飾，悉遍虛空而為供養；復有無數諸大龍王，于虛空中興不思議沉水香云，普遍虛空，震雷激電而為供養；無量不思議數諸夜叉王各以眷屬，周匝圍繞恭敬守護而為供養；無量不思議數諸羅剎王與諸眷屬，其形長大，甚可怖畏，咸起慈心，親近瞻仰而為供養；無量阿修羅
【現代漢語翻譯】 現代漢語譯本：因此，他深入一切語言辭藻的海洋，在所有世界都轉動法輪；我怎麼能夠知道、能夠述說他的功德和修行呢？ 『善男子！從這裡向南走六十由旬（古印度長度單位，約合今天的七到九公里），在楞伽（Sri Lanka）道路旁邊，有一個村落叫做海岸。那裡有一位比丘，名字叫做妙住。你到他那裡去請教，菩薩如何修行才能迅速得到清凈？』當時，善財童子向海云（菩薩名）的腳下頂禮，右繞瞻仰，告辭離去。 這時，善財童子順著善知識的教導進行思考；專心憶念普眼法門（菩薩的修行法門），專心憶念如來的神通威力，憶持微妙的法句身云（佛法的精髓），進入無邊的法門教海，觀察善友的威儀和法式，在甚深的法海漩渦中游動，普遍進入虛空法界，凈化法眼的所有障礙，收集善友所積累的法寶。像這樣用心，逐漸向南行走，到達楞伽道路的海岸村落，觀察十方，周遍尋找妙住比丘。 看見那位比丘在虛空中來回經行。無數不可思議的凈居天（色界天）帶著宮殿，在虛空中恭敬合掌，發出宏大的誓願進行供養；無數不可思議的梵天王（色界天）彎腰合掌，發出美妙的聲音，用人間的方式稱揚讚歎進行供養；無數千萬欲界諸天和諸天王，恭敬圍繞在虛空中，佈滿天花云，降下天花雨，演奏天上的音樂，發出美妙的聲音，無數的絲綢、綺羅、寶幢、幡蓋，各種裝飾，都遍佈虛空進行供養；又有無數的大龍王，在虛空中興起不可思議的沉水香云，遍佈虛空，震動雷電進行供養；無量不可思議的夜叉王各自帶著眷屬，周匝圍繞恭敬守護進行供養；無量不可思議的羅剎王帶著眷屬，他們的形體高大，非常可怕，都生起慈悲心，親近瞻仰進行供養；無量的阿修羅
【English Translation】 English version: Therefore, he has penetrated the ocean of all languages and expressions, and turns the Dharma wheel in all realms; how can I know or describe his merits and practices? 'Good man! Go sixty yojanas (an ancient Indian unit of distance, approximately seven to nine kilometers today) south from here, and by the side of the road to Lanka (Sri Lanka), there is a village called Coast. There is a Bhikshu (monk) there named Wonderful Abode. Go to him and ask how a Bodhisattva can practice to quickly attain purity?' At that time, Sudhana (a seeker of enlightenment) bowed at the feet of Ocean Cloud (a Bodhisattva), circumambulated him respectfully, and took his leave. Then, Sudhana followed the teachings of the wise teacher; he focused his mind on the Dharma gate of Universal Vision (a Bodhisattva's practice), focused his mind on the miraculous power of the Tathagata (Buddha), remembered the subtle Dharma verses (the essence of the Buddha's teachings), entered the boundless ocean of Dharma teachings, observed the demeanor and practices of the wise friend, swam in the deep whirlpool of the Dharma ocean, universally entered the Dharma realm of emptiness, purified all the obscurations of his Dharma eye, and collected the Dharma treasures accumulated by the wise friend. With this intention, he gradually traveled south, reaching the coastal village on the road to Lanka, observing the ten directions, and searching everywhere for the Bhikshu Wonderful Abode. He saw that Bhikshu walking back and forth in the sky. Countless inconceivable Pure Abode Devas (gods of the Form Realm), with their palaces, respectfully joined their palms in the sky, making great vows as offerings; countless inconceivable Brahma Kings (gods of the Form Realm) bowed and joined their palms, making wonderful sounds, praising and extolling with human methods as offerings; countless millions of Devas and Deva Kings of the Desire Realm, respectfully surrounded the sky, spreading clouds of heavenly flowers, raining down heavenly flowers, playing heavenly music, making wonderful sounds, and countless silks, brocades, jeweled banners, and canopies, all kinds of decorations, filled the sky as offerings; there were also countless great Dragon Kings, who raised inconceivable clouds of agarwood in the sky, filling the sky, shaking thunder and lightning as offerings; immeasurable inconceivable Yaksha Kings, each with their retinues, surrounded and respectfully protected as offerings; immeasurable inconceivable Rakshasa Kings with their retinues, their forms tall and terrifying, all arose with compassion, approached and gazed upon as offerings; immeasurable Asuras
王興不思議摩尼寶云，放大光明遍滿虛空，雨種種寶莊嚴照耀而為供養；無數迦樓羅王作童子形，諸妙采女之所圍繞，起大慈愍，無殺害心，恭敬合掌而為供養；無數緊那羅王拊擊眾樂，演出種種微妙音聲，復以種種稱法言辭，歌詠贊嘆而為供養；無數摩睺羅伽王持不思議上妙微細天諸衣服，親近隨逐，週迴佈列而為供養；無量主海神作諸妓樂，嘯和雅音而為供養。
善財童子見此比丘于虛空中經行自在，復有如是供養之事充滿虛空；歡喜踴躍，不能自持；五體投地，一心敬禮，良久乃起；合掌白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何勤求佛法？云何積集佛法？云何滿足佛法？云何熏習佛法？云何修行佛法？云何凈治佛法？云何隨順佛所行法？云何通達佛算數法？云何增長佛普遍法？云何清凈佛究竟法？云何總攝佛功德法？云何能入佛隨順法？我聞聖者善能誘誨；唯愿慈悲，為我宣說菩薩云何恒見諸佛，聞法勤修而不捨離？菩薩云何恒同一切菩薩善根而不捨離？菩薩云何恒以智慧證諸佛法而不捨離？菩薩云何恒以大愿饒益眾生而不捨離？菩薩云何恒修一切菩薩事業而不捨離？菩薩云何恒住劫海，修行無厭而不捨離？菩薩云何恒住剎海，普遍莊嚴而不捨離？菩薩云何恒依佛力，悉能知見諸
【現代漢語翻譯】 現代漢語譯本 王興（一位菩薩的名字）不可思議的摩尼寶云，放出巨大的光明，遍佈整個虛空，降下各種珍寶，以莊嚴的光輝照耀，作為供養；無數迦樓羅王（一種神鳥）化作童子的形象，被眾多美妙的采女圍繞，生起大慈悲心，沒有殺害的念頭，恭敬地合掌作為供養；無數緊那羅王（一種天神）敲擊各種樂器，演奏出各種微妙的音聲，又用各種符合佛法的言辭，歌唱讚歎作為供養；無數摩睺羅伽王（一種蛇神）拿著不可思議的、最上等的、精細的天衣，親近跟隨，環繞排列作為供養；無量的主海神演奏各種音樂，發出和諧優雅的聲音作為供養。 善財童子見到這位比丘在虛空中自在行走，又有這樣的供養之事充滿虛空；歡喜雀躍，不能自已；五體投地，一心敬禮，過了很久才起身；合掌說道：『聖者！我已先發了阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道菩薩如何勤求佛法？如何積集佛法？如何圓滿佛法？如何熏習佛法？如何修行佛法？如何凈化佛法？如何隨順佛所行的法？如何通達佛的算數法？如何增長佛的普遍法？如何清凈佛的究竟法？如何總攝佛的功德法？如何能入佛的隨順法？我聽說聖者善於引導教誨；唯愿慈悲，為我宣說菩薩如何恒常見到諸佛，聽聞佛法勤奮修行而不捨離？菩薩如何恒常與一切菩薩的善根相同而不捨離？菩薩如何恒常以智慧證悟諸佛的法而不捨離？菩薩如何恒常以大愿饒益眾生而不捨離？菩薩如何恒常修習一切菩薩的事業而不捨離？菩薩如何恒常安住于劫海，修行而不厭倦不捨離？菩薩如何恒常安住于剎海，普遍莊嚴而不捨離？菩薩如何恒常依靠佛力，完全能夠知見諸佛？』
【English Translation】 English version Wangxing (name of a Bodhisattva)'s inconceivable Mani jewel clouds emitted great light, filling the entire void, raining down various treasures, illuminating with magnificent splendor as offerings; countless Garuda Kings (a kind of divine bird) transformed into the forms of children, surrounded by numerous exquisite celestial maidens, arising with great compassion, without any intention to harm, respectfully joining their palms as offerings; countless Kinnara Kings (a kind of celestial being) struck various musical instruments, producing various subtle sounds, and also using various Dharma-conforming words, singing praises as offerings; countless Mahoraga Kings (a kind of serpent deity) held inconceivable, supreme, and exquisite celestial garments, closely following, arranged in a circle as offerings; immeasurable Ocean Deities played various music, emitting harmonious and elegant sounds as offerings. Sudhana saw this Bhikshu walking freely in the void, and such offerings filling the void; he was overjoyed and could not contain himself; he prostrated himself with his five limbs touching the ground, respectfully paying homage with a single mind, and after a long time, he rose; joining his palms, he said: 'Holy One! I have already generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), but I do not yet know how a Bodhisattva diligently seeks the Buddha Dharma? How does one accumulate the Buddha Dharma? How does one fulfill the Buddha Dharma? How does one cultivate the Buddha Dharma? How does one practice the Buddha Dharma? How does one purify the Buddha Dharma? How does one accord with the Dharma practiced by the Buddha? How does one understand the Buddha's mathematical methods? How does one increase the Buddha's universal Dharma? How does one purify the Buddha's ultimate Dharma? How does one encompass the Buddha's meritorious Dharma? How can one enter the Buddha's conforming Dharma? I have heard that the Holy One is skilled in guiding and teaching; I beseech your compassion to explain to me how a Bodhisattva constantly sees all Buddhas, diligently practices the Dharma without abandoning it? How does a Bodhisattva constantly share the same roots of goodness with all Bodhisattvas without abandoning it? How does a Bodhisattva constantly realize the Dharma of all Buddhas with wisdom without abandoning it? How does a Bodhisattva constantly benefit all sentient beings with great vows without abandoning it? How does a Bodhisattva constantly cultivate all Bodhisattva activities without abandoning it? How does a Bodhisattva constantly dwell in the ocean of kalpas, practicing without weariness and without abandoning it? How does a Bodhisattva constantly dwell in the ocean of lands, universally adorning them without abandoning it? How does a Bodhisattva constantly rely on the power of the Buddha, being able to fully know and see all Buddhas?'
佛神變而不捨離？菩薩云何恒於六趣自在受生，住無住道而不捨離？菩薩云何恒受諸佛正法雲雨悉能憶持而不捨離？菩薩云何恒發智光普照三世佛所行處而不捨離？唯愿慈哀，為我開演。」
爾時，妙住比丘告善財言：「善哉！善哉！善男子！汝已能發阿耨多羅三藐三菩提心，今復志求一切智法及自覺法。善男子！汝能發心深信愛樂，慇勤不捨，請問於我；汝當諦聽，今為汝說。
「善男子！我得菩薩普遍速疾勇猛不空供養諸佛成熟眾生解脫門。常於此門，若行若止，修習思惟；或入或出，隨順觀察；即時獲得智慧光明名普照諸法究竟無礙。由得如是智光明故，知諸眾生種種心行無所掛礙，知諸眾生種種歿生無所掛礙，知諸眾生宿住之事無所掛礙，知諸眾生未來劫事無所掛礙，知諸眾生現在世事無所掛礙，知諸眾生種種言音隨俗差別無所掛礙，知諸眾生種種疑網咸為決了無所掛礙，知諸眾生種種根性受法差別無所掛礙，知諸眾生應受化時悉往調伏無所掛礙，知諸時分、剎那、臘縛牟呼栗多、晝夜、年劫、延促、相入無所掛礙，知三世海諸法流轉相續次第無所掛礙，知諸佛剎無量差別，能以其身遍往十方無所掛礙；何以故？以得無住、無作、無行神通力故。
「善男子！我以得此神通力故，于虛空中
【現代漢語翻譯】 現代漢語譯本：佛陀的神通變化是否永不捨離？菩薩如何能恒常在六道中自在受生，安住于無住之道而不捨離？菩薩如何能恒常接受諸佛的正法甘露，並完全憶持而不捨離？菩薩如何能恒常發出智慧之光，普照三世諸佛所行之處而不捨離？唯愿慈悲，為我開示演說。 那時，妙住比丘告訴善財說：『善哉！善哉！善男子！你已經發起了阿耨多羅三藐三菩提心（無上正等正覺之心），現在又立志尋求一切智法和自覺之法。善男子！你能夠發心深信愛樂，慇勤不捨，向我請問；你應該仔細聽，我現在為你解說。』 『善男子！我得到了菩薩普遍、迅速、勇猛、不空供養諸佛、成熟眾生解脫之門。我常常在這個法門中，無論是行走還是停止，都修習思惟；無論是進入還是出來，都隨順觀察；即時獲得智慧光明，名為普照諸法究竟無礙。由於得到這樣的智慧光明，我知道眾生種種心行沒有障礙，我知道眾生種種死亡和出生沒有障礙，我知道眾生過去世的事情沒有障礙，我知道眾生未來劫的事情沒有障礙，我知道眾生現在世的事情沒有障礙，我知道眾生種種語言和風俗的差別沒有障礙，我知道眾生種種疑惑和迷網都能為他們解決沒有障礙，我知道眾生種種根性和接受佛法的差別沒有障礙，我知道眾生應該被教化的時候都前往調伏沒有障礙，我知道時分、剎那（極短的時間）、臘縛（約一秒鐘）、牟呼栗多（約48分鐘）、晝夜、年劫、長短、相互融入沒有障礙，我知道三世大海諸法流轉相續的次第沒有障礙，我知道諸佛剎土無量差別，能夠以自身遍往十方沒有障礙；為什麼呢？因為得到了無住、無作、無行的神通力。』 『善男子！我因為得到了這種神通力，所以在虛空中』
【English Translation】 English version: Do the Buddha's divine transformations never cease? How can a Bodhisattva constantly be freely born in the six realms, abide in the path of non-abiding without abandoning it? How can a Bodhisattva constantly receive the rain of the Buddhas' true Dharma, and completely remember it without abandoning it? How can a Bodhisattva constantly emit the light of wisdom, illuminating all the places where the Buddhas of the three times have walked, without abandoning it? I beseech your compassion to explain and expound this for me. At that time, the Bhikshu Myoju (Dwelling in Wonder) said to Sudhana: 'Excellent! Excellent! Good man! You have already generated the mind of Anuttara-samyak-sambodhi (unexcelled complete enlightenment), and now you are also determined to seek the Dharma of all wisdom and the Dharma of self-realization. Good man! You are able to generate a mind of deep faith and love, diligently and unceasingly, to ask me; you should listen carefully, and I will now explain it for you.' 'Good man! I have attained the Bodhisattva's door of universal, swift, courageous, and unfailing offerings to all Buddhas, and of maturing sentient beings for liberation. I constantly cultivate and contemplate this door, whether walking or standing; whether entering or exiting, I observe in accordance with it; and immediately I obtain the light of wisdom, named the ultimate unobstructed illumination of all dharmas. Because of obtaining this light of wisdom, I know that the various mental activities of sentient beings are without obstruction, I know that the various deaths and births of sentient beings are without obstruction, I know that the past lives of sentient beings are without obstruction, I know that the future kalpas of sentient beings are without obstruction, I know that the present lives of sentient beings are without obstruction, I know that the various languages and customs of sentient beings are without obstruction, I know that the various doubts and confusions of sentient beings can be resolved without obstruction, I know that the various capacities and differences in receiving the Dharma of sentient beings are without obstruction, I know that when sentient beings should be taught, I go to tame them without obstruction, I know that the divisions of time, kshana (an extremely short time), lava (about one second), muhurta (about 48 minutes), day and night, years and kalpas, length and shortness, and mutual interpenetration are without obstruction, I know that the order of the continuous flow of all dharmas in the three seas of time is without obstruction, I know that the immeasurable differences of the Buddha lands, and that I can go to all ten directions with my body without obstruction; why is this? Because I have obtained the power of non-abiding, non-acting, and non-moving divine abilities.' 'Good man! Because I have obtained this divine power, in the empty space'
或行、或住、或坐、或臥，乃至現作種種威儀隱顯自在。或以一身份為多身，或以多身合為一身；或以其身來往、入出、穿度石壁而無障礙；或於空中結跏趺坐，自在往來，猶如飛鳥；入地如水，履水如地；遍身上下普出煙焰，光明熾盛如大火聚；或時震動一切大地；或時以手捫摸日月；或現威德超自在天；或現大身過於梵世；或以神力轉變自在；或現燒香云盤旋如蓋，彌覆十方；或現寶焰云，光明熾盛，普照一切；或現變化云，其身隨類，等眾生界；或現光網云，具足眾色，映徹無礙。或現其身於一念頃，過於東方一世界、十世界、百世界、千世界、百千世界、億世界、百億世界、千億世界、百千億世界、百千億那由他世界，乃至無數世界、無量世界、無邊世界、無等世界，不可思世界、不可量世界、不可稱世界、不可說世界、不可說不可說世界，乃至或過閻浮提極微塵數世界，乃至過不可說不可說佛剎極微塵數世界。如是一切世界海中，所有一切世界出生中，一切世界方處中，一切世界旋轉中，一切世界普遍中，一切世界變化中，一切世界名字中，一切世界法門中，一切世界時劫中，一切世界微細中，一切世界菩提場中，一切世界莊嚴具中，一切世界大眾會中。如是一切種種世界，其中所有一切剎土，皆有如來現
【現代漢語翻譯】 現代漢語譯本 或行走、或站立、或坐著、或躺臥，乃至顯現種種威儀，隱沒或顯現都自在無礙。有時將自身化為多個身體，有時將多個身體合為一個身體；有時以自身來來往往、出入、穿過石壁而沒有障礙；有時在空中結跏趺坐，自在往來，如同飛鳥；入地如同入水，在水上行走如同在地上；全身上下普遍發出煙焰，光明熾盛如同巨大的火堆；有時震動一切大地；有時用手撫摸日月；有時顯現威德超越自在天（他化自在天，欲界頂層天）；有時顯現巨大的身軀超過梵世（色界初禪天）；有時以神通之力隨意轉變；有時顯現燒香的云盤旋如傘蓋，覆蓋十方；有時顯現寶焰云，光明熾盛，普照一切；有時顯現變化云，其身隨順眾生種類，遍及一切眾生界；有時顯現光網云，具足各種顏色，映照通徹無礙。有時顯現其身在一念之間，超越東方一個世界、十個世界、百個世界、千個世界、百千個世界、億個世界、百億個世界、千億個世界、百千億個世界、百千億那由他（數量單位，意為億億）個世界，乃至無數世界、無量世界、無邊世界、無等世界、不可思世界、不可量世界、不可稱世界、不可說世界、不可說不可說世界，乃至或超過閻浮提（南贍部洲，我們所居住的世界）極微塵數的世界，乃至超過不可說不可說佛剎（佛所教化的國土）極微塵數的世界。像這樣一切世界海中，所有一切世界的出生中，一切世界所處的方位中，一切世界的旋轉中，一切世界的普遍性中，一切世界的變化中，一切世界的名稱中，一切世界的法門中，一切世界的時間劫數中，一切世界的微細之處中，一切世界的菩提道場中，一切世界的莊嚴具中，一切世界的大眾集會中。像這樣一切種種世界，其中所有一切剎土，都有如來顯現。
【English Translation】 English version Whether walking, standing, sitting, or lying down, even manifesting various dignified behaviors, they are free to appear or disappear at will. Sometimes they divide one body into many, and sometimes they combine many bodies into one; sometimes they move freely, entering and exiting, passing through stone walls without obstruction; sometimes they sit cross-legged in the air, freely moving back and forth like birds; they enter the earth as if it were water, and walk on water as if it were land; flames and smoke emanate from their entire body, shining brightly like a great fire; sometimes they shake the entire earth; sometimes they touch the sun and moon with their hands; sometimes they manifest a majestic power surpassing the Paranirmitavasavartin Devas (the highest heaven in the desire realm); sometimes they manifest a great body exceeding the Brahma world (the first dhyana heaven in the form realm); sometimes they transform at will through their spiritual powers; sometimes they manifest clouds of burning incense swirling like a canopy, covering the ten directions; sometimes they manifest jeweled flame clouds, shining brightly, illuminating everything; sometimes they manifest transformation clouds, their bodies adapting to the types of beings, pervading all realms of sentient beings; sometimes they manifest light net clouds, possessing all colors, shining through without obstruction. Sometimes they manifest their bodies in a single thought, surpassing one world to the east, ten worlds, a hundred worlds, a thousand worlds, a hundred thousand worlds, a billion worlds, a hundred billion worlds, a thousand billion worlds, a hundred thousand billion worlds, a hundred thousand billion nayuta (a unit of large number, meaning billions of billions) worlds, and even countless worlds, immeasurable worlds, boundless worlds, incomparable worlds, inconceivable worlds, incalculable worlds, unnameable worlds, unspeakable worlds, unspeakable unspeakable worlds, and even surpassing the number of dust motes in Jambudvipa (the world we live in), and even surpassing the number of dust motes in unspeakable unspeakable Buddha-lands. In all such ocean of worlds, in the birth of all worlds, in the directions of all worlds, in the rotation of all worlds, in the universality of all worlds, in the transformations of all worlds, in the names of all worlds, in the Dharma gates of all worlds, in the time kalpas of all worlds, in the subtle aspects of all worlds, in the Bodhi grounds of all worlds, in the adornments of all worlds, in the great assemblies of all worlds. In all these various worlds, in all the lands within them, there are Tathagatas appearing.
成正覺；彼諸如來一一復現一切佛剎極微塵數大眾集會差別之身，我悉于彼一切佛所，普現其身。於一一身，普雨一切諸佛剎海極微塵數諸供養云，所謂：一切華云、一切香云、一切鬘云、一切蓋云、一切幢云、一切幡云、一切帳云、一切網云、一切末香云、一切涂香云、一切衣服云；以一切身各持如是諸供具云而為供養。一一如來所轉法輪，種種宣說，所謂：廣說、略說、贊說、毀說、明瞭說、隱密說、有餘說、無餘說、不定說、決定說，我皆悟解，憶念受持。一一國土，諸佛剎海，所有莊嚴，我皆憶持，曾無忘失。如於東方，南、西、北方，四維，上、下，亦復如是。
「善男子！如是一切諸世界中所有眾生，若聞我名，若見我身，或睹經行止住之處，或以一心禮拜供養，或時散亂懷疑不信，如是一切皆決定於阿耨多羅三藐三菩提得不退轉。彼諸世界一切眾生我皆明見，隨其大小、勝劣、苦樂，示同其形，隨所應度，教化調伏而成熟之；隨有眾生親近我者，悉令安住如是法門。
「善男子！我唯知此普遍速疾，勇猛不空，供養諸佛，成熟眾生無礙解脫門；如諸菩薩摩訶薩具足受持大慈悲戒，波羅蜜戒，住大乘戒，不離菩薩道戒，不著一切法戒，不捨菩提心戒，不墮二乘地戒，常以佛法為所緣戒，心常
【現代漢語翻譯】 現代漢語譯本 成就正覺（anuttara-samyak-sambodhi，無上正等正覺）。那些如來（tathagata，佛的稱號）每一位都顯現一切佛剎（buddha-ksetra，佛的國土）極微塵數的大眾，各自不同的身形，我都在所有這些佛前，普遍顯現我的身形。在每一個身形中，普遍降下一切佛剎海極微塵數般的供養云，包括：一切花云、一切香云、一切鬘云（mala，花環）、一切蓋云、一切幢云、一切幡云、一切帳云、一切網云、一切末香云、一切涂香云、一切衣服云；以每一個身形各自持有這樣的供養云來做供養。每一位如來所轉的法輪（dharma-cakra，佛法之輪），種種宣說，包括：廣說、略說、贊說、毀說、明瞭說、隱密說、有餘說、無餘說、不定說、決定說，我全都領悟理解，憶念受持。每一個國土，諸佛剎海，所有的莊嚴，我都憶持不忘。如同在東方，南方、西方、北方，四維，上方、下方，也是如此。 『善男子！像這樣一切世界中所有的眾生，如果聽到我的名字，如果見到我的身形，或者看到我經行、止住的地方，或者以一心禮拜供養，或者有時散亂懷疑不信，像這樣的一切眾生都必定在阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）中得到不退轉。那些世界的一切眾生我都清楚地看見，隨著他們的大小、勝劣、苦樂，示現與他們相同的形體，隨著他們所應被度化的，教化調伏他們使他們成熟；隨著有眾生親近我的，都讓他們安住于這樣的法門。 『善男子！我只知道這種普遍迅速、勇猛不空、供養諸佛、成熟眾生無礙解脫門；如同諸菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）具足受持大慈悲戒、波羅蜜戒（paramita-sila，到彼岸戒）、安住大乘戒、不離菩薩道戒、不執著一切法戒、不捨菩提心戒、不墮二乘地戒、常常以佛法為所緣戒，心常
【English Translation】 English version Attaining perfect enlightenment (anuttara-samyak-sambodhi). Each of those Tathagatas (a title for a Buddha) manifests a multitude of beings as numerous as the fine dust particles in all Buddha-lands (buddha-ksetra), each with different forms, and I appear in all those Buddhas' presence, universally manifesting my own form. In each form, I universally rain down clouds of offerings as numerous as the fine dust particles in all Buddha-land oceans, including: clouds of all flowers, clouds of all incense, clouds of all garlands (mala), clouds of all canopies, clouds of all banners, clouds of all flags, clouds of all tents, clouds of all nets, clouds of all powdered incense, clouds of all perfumed ointments, and clouds of all clothing; with each form holding such clouds of offerings to make offerings. The Dharma-wheel (dharma-cakra) turned by each Tathagata, is proclaimed in various ways, including: extensive explanation, brief explanation, praise, criticism, clear explanation, hidden explanation, explanation with remainder, explanation without remainder, indefinite explanation, and definite explanation, all of which I understand, remember, and uphold. Every land, every Buddha-land ocean, all its adornments, I remember and never forget. Just as in the east, so it is in the south, west, north, the four intermediate directions, above, and below. 'Good man! All beings in all these worlds, if they hear my name, if they see my form, or see the places where I walk, stand, or sit, or if they worship and make offerings with a single mind, or if they are sometimes scattered, doubtful, and unbelieving, all such beings are assured of non-retrogression in anuttara-samyak-sambodhi (perfect enlightenment). I clearly see all beings in those worlds, and according to their size, superiority, inferiority, suffering, and happiness, I manifest forms similar to theirs, and according to what they should be converted, I teach and subdue them to maturity; and those beings who approach me, I cause them to abide in such a Dharma gate. 'Good man! I only know this universal, swift, courageous, and non-empty, offering to all Buddhas, maturing beings, unobstructed liberation gate; like the Bodhisattva-Mahasattvas (great Bodhisattvas) who fully uphold the great compassion precepts, the paramita precepts (perfection precepts), abide in the Mahayana precepts, do not depart from the Bodhisattva path precepts, do not cling to any Dharma precepts, do not abandon the Bodhi mind precepts, do not fall into the two vehicles' ground precepts, and always take the Buddha Dharma as the object of their precepts, their minds are always'
憶念一切智戒，所發志樂等虛空戒，一切世間無所依戒，不缺漏戒，不濁亂戒，無遺失戒，不雜染戒，不追悔戒，無厭怠戒，清凈戒，離塵戒，無垢戒，如是菩薩戒行功德，無量無邊，而我云何能知、能說？
「善男子！從此南方有一國土，名達邏比吒，其國有城，名金剛層；中有大士，名曰彌伽；汝往彼問菩薩云何學菩薩行，云何修菩薩道。」時，善財童子禮妙住足，右繞瞻仰，辭退而去。
爾時，善財童子一心隨順善知識教，正念觀彼法光明門；以清凈心深信趣入，念法威力，順佛所行，專心憶持，紹三寶種，嘆離欲性；念善知識，普遍觀察，照明三世，憶本大愿，隨順修行；以無礙心入眾生界，常勤作意救護世間；于諸有為，心無倚著，觀一切法根本自性，唸唸流入一切智海，普遍嚴凈一切佛剎；于諸如來道場眾會，心無依住。如是觀察，漸次南行，至達邏比吒國，入金剛層城，周遍求覓彌伽大士。
乃見其人於市肆中，處高臺上，坐師子座，十千人眾所共圍繞，廣說輪字莊嚴法門。善財往詣，頂禮其足，繞無數匝，恭敬合掌，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何修菩薩道？云何流轉諸趣，常不忘失菩提之心？云何心得堅固，勤求佛法無有厭倦？
【現代漢語翻譯】 現代漢語譯本：憶念一切智慧的戒律，所發起的志願和喜悅如同虛空般的戒律，一切世間都無法依賴的戒律，沒有缺失和遺漏的戒律，不混亂的戒律，沒有遺失的戒律，不摻雜染污的戒律，不追悔的戒律，沒有厭倦懈怠的戒律，清凈的戒律，遠離塵垢的戒律，沒有污垢的戒律。像這樣的菩薩戒行功德，無量無邊，我又怎麼能夠知道、能夠說盡呢？ 『善男子！從這裡往南有一個國家，名叫達邏比吒（Dharabiṭa），那個國家有一座城市，名叫金剛層（Vajrakūṭa）；城中有一位大士，名叫彌伽（Megha）；你到那裡去問他，菩薩如何學習菩薩的修行，如何修持菩薩的道。』當時，善財童子向妙住（Sudarśana）頂禮，右繞瞻仰，告辭離去。 這時，善財童子一心順從善知識的教導，以正念觀察那法光明之門；以清凈的心深深地信入，憶念佛法的威力，順應佛陀的修行，專心憶持，繼承三寶的種子，讚歎遠離慾望的本性；憶念善知識，普遍觀察，照亮三世，憶念本來的大愿，隨順修行；以無礙的心進入眾生界，常常勤奮地作意救護世間；對於一切有為法，心中沒有執著，觀察一切法的根本自性，唸唸流入一切智慧的海洋，普遍莊嚴清凈一切佛剎；對於諸如來道場集會，心中沒有依附和執著。像這樣觀察，漸漸地向南行走，到達達邏比吒國，進入金剛層城，到處尋求彌伽大士。 於是看見彌伽大士在市場中，坐在高臺上，獅子座上，被一萬多人圍繞著，廣泛地宣說輪字莊嚴法門。善財童子前往，頂禮他的雙足，繞了無數圈，恭敬合掌，說道：『聖者！我早已發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi，無上正等正覺之心），但是還不知道菩薩如何學習菩薩的修行？如何修持菩薩的道？如何流轉于諸趣之中，常常不忘失菩提之心？如何使心堅定，勤求佛法而沒有厭倦？』
【English Translation】 English version: Recalling the precepts of all wisdom, the vows and joy arising from precepts like the void, precepts that are without reliance in all the world, precepts that are without deficiency or omission, precepts that are not confused, precepts that are without loss, precepts that are not mixed with defilement, precepts that are without regret, precepts that are without weariness or laziness, pure precepts, precepts that are free from dust, precepts that are without blemish. Such are the merits of the bodhisattva's precepts and practices, immeasurable and boundless, how can I know or speak of them all? 'Good man! From here to the south, there is a country called Dharabiṭa. In that country, there is a city called Vajrakūṭa. In the city, there is a great being named Megha. Go there and ask him how a bodhisattva learns the bodhisattva's practices and how a bodhisattva cultivates the bodhisattva's path.' At that time, Sudarśana (妙住) bowed to the feet of Sudarśana, circumambulated him respectfully, and took his leave. At this time, Sudhana (善財童子) wholeheartedly followed the teachings of his good teacher, contemplating the gate of the light of Dharma with right mindfulness; with a pure heart, he deeply believed and entered, mindful of the power of the Dharma, following the practices of the Buddha, wholeheartedly remembering and upholding, continuing the lineage of the Three Jewels, praising the nature of detachment from desire; mindful of his good teacher, observing universally, illuminating the three worlds, remembering his original great vows, practicing accordingly; with an unobstructed mind, entering the realms of sentient beings, constantly and diligently intending to protect the world; towards all conditioned phenomena, his mind was without attachment, observing the fundamental nature of all dharmas, with every thought flowing into the ocean of all wisdom, universally adorning and purifying all Buddha lands; towards the assemblies in the bodhimaṇḍas of all Tathāgatas, his mind was without reliance or attachment. Observing in this way, he gradually traveled south, reaching the country of Dharabiṭa, entering the city of Vajrakūṭa, and seeking everywhere for the great being Megha. Then he saw Megha in the marketplace, sitting on a high platform, on a lion throne, surrounded by ten thousand people, extensively expounding the Dharma of the adornment of the wheel-letters. Sudhana went to him, bowed at his feet, circumambulated him countless times, respectfully joined his palms, and said: 'Holy one! I have already awakened the mind of anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提心, the mind of unsurpassed, right, and complete enlightenment), but I do not yet know how a bodhisattva learns the bodhisattva's practices? How does a bodhisattva cultivate the bodhisattva's path? How does one transmigrate through all realms without ever forgetting the mind of bodhi? How does one make the mind firm, diligently seeking the Dharma without weariness?'
云何獲得清凈謙下之心無能壞者？云何得大悲心力，恒處生死不憚劬勞？云何得陀羅尼力，自在攝持普門清凈？云何發生廣大智光，離諸翳障？云何得妙辯才，善巧抉擇甚深法藏？云何得正念力，憶持諸佛一切法輪？云何得凈趣力，演一切法普凈諸趣？云何得成菩薩普遍智力，於一切法種種分別，悉能決定了真實義？唯愿慈哀，為我宣說。」
爾時，彌伽告善財言：「善男子！汝已先發阿耨多羅三藐三菩提心耶？」
善財白言：「唯然！大士！我已先發阿耨多羅三藐三菩提心。」
彌伽遽即下師子座，由為尊重菩提心故，于善財前五體投地，一心禮敬；從地而起，散金銀華無價寶珠及以上妙碎末旃檀，復以雜彩無量寶衣以覆其上。復散無數殊勝光潔悅意香華，眾妙供具而為供養；然後合掌，以柔軟音而稱讚言：「善哉！善哉！善男子！汝乃能發阿耨多羅三藐三菩提心。
「善男子！若有能發阿耨多羅三藐三菩提心者，則為勤求一切智智不斷佛種，則為永離一切世間凡夫種性，則為嚴凈一切諸佛所有剎土，則為調伏一切眾生令其成熟，則為覺了一切法性出生死海，則為照解一切業種無所依著，則為勤修一切菩薩所有妙行，則為已發一切大愿無有斷絕，則為隨順一切種智離欲行處，則為獲得一切
【現代漢語翻譯】 現代漢語譯本：如何才能獲得清凈謙下且不可摧毀的心？如何才能獲得大悲心力，恒常處於生死輪迴而不畏懼辛勞？如何才能獲得陀羅尼（Dharani，總持）之力，自在地攝持一切法門，使其清凈無染？如何才能生起廣大的智慧光明，遠離一切障礙？如何才能獲得巧妙的辯才，善於決斷和抉擇甚深的佛法寶藏？如何才能獲得正念之力，憶持諸佛的一切法輪（Dharma wheel，佛法教義）？如何才能獲得清凈的趣向之力，演說一切法，普遍凈化一切眾生的趣向？如何才能成就菩薩普遍的智慧力量，對於一切法的種種分別，都能決定其真實意義？唯愿您慈悲哀憫，為我宣說這些道理。 這時，彌伽（Miga）告訴善財（Sudhana）說：『善男子！你已經先發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）了嗎？』 善財回答說：『是的，大士！我已先發起了阿耨多羅三藐三菩提心。』 彌伽立刻從獅子座上下來，因為尊重菩提心的緣故，在善財面前五體投地，一心禮敬；從地上起來后，散佈金銀花、無價寶珠以及上等的碎末旃檀，又用各種顏色的無量寶衣覆蓋其上。又散佈無數殊勝、光潔、令人喜悅的香花，以及各種美妙的供具進行供養；然後合掌，用柔和的聲音讚歎說：『善哉！善哉！善男子！你竟然能夠發起阿耨多羅三藐三菩提心。 『善男子！如果有人能夠發起阿耨多羅三藐三菩提心，那麼他就能夠勤求一切智智（Sarvajnana，一切種智），使佛種不斷絕；他就能夠永遠脫離一切世間凡夫的種性；他就能夠莊嚴清凈一切諸佛所有的剎土（Buddha-ksetra，佛國凈土）；他就能夠調伏一切眾生，使他們成熟；他就能夠覺悟一切法的本性，從而脫離生死苦海；他就能夠照見一切業的種子，而無所執著；他就能夠勤修一切菩薩所有的妙行；他就能夠發起一切大愿，永不間斷；他就能夠隨順一切種智，遠離慾望的行處；他就能夠獲得一切』
【English Translation】 English version: How does one obtain a pure, humble, and indestructible heart? How does one obtain the power of great compassion, constantly dwelling in the cycle of birth and death without fearing hardship? How does one obtain the power of Dharani (total retention), freely embracing all Dharma gates, making them pure and undefiled? How does one generate vast wisdom light, free from all obscurations? How does one obtain skillful eloquence, adept at deciding and choosing profound Dharma treasures? How does one obtain the power of right mindfulness, remembering all the Dharma wheels (teachings) of all Buddhas? How does one obtain the power of pure direction, expounding all Dharmas, universally purifying the directions of all beings? How does one achieve the universal wisdom power of a Bodhisattva, able to determine the true meaning of all Dharmas through various distinctions? I beseech you to have compassion and explain these principles to me. At that time, Miga said to Sudhana: 'Good man! Have you already generated the Anuttara-samyak-sambodhi-citta (mind of unsurpassed perfect enlightenment)?' Sudhana replied: 'Yes, great one! I have already generated the Anuttara-samyak-sambodhi-citta.' Miga immediately descended from his lion throne, out of respect for the Bodhi-citta, prostrated himself before Sudhana with his five limbs touching the ground, and paid homage with a single mind; after rising from the ground, he scattered gold and silver flowers, priceless jewels, and superior powdered sandalwood, and covered them with countless precious garments of various colors. He also scattered countless superior, radiant, and pleasing fragrant flowers, and offered various wonderful implements; then, with palms joined, he praised with a gentle voice: 'Excellent! Excellent! Good man! You are indeed capable of generating the Anuttara-samyak-sambodhi-citta.' 'Good man! If one is able to generate the Anuttara-samyak-sambodhi-citta, then one is diligently seeking Sarvajnana (all-knowing wisdom), ensuring that the Buddha seed is not cut off; then one is forever separated from the nature of all worldly ordinary beings; then one is adorning and purifying all the Buddha-ksetras (Buddha lands) of all Buddhas; then one is subduing all sentient beings, causing them to mature; then one is awakening to the nature of all Dharmas, thus escaping the sea of birth and death; then one is illuminating all the seeds of karma, without any attachment; then one is diligently cultivating all the wonderful practices of all Bodhisattvas; then one is generating all great vows, never ceasing; then one is conforming to all-knowing wisdom, the place of practice free from desire; then one is obtaining all'
菩薩堅固種性，則為已得一切諸佛威力加持，則能明見一切三世所有差別，則為十方一切如來共所護念，則與法界一切菩薩志樂平等，則得一切賢聖咸共稱讚，則得一切梵王一心禮覲，則得一切天王恭敬供養，則得一切夜叉王常勤守護，則得一切羅剎王隨逐侍衛，則得一切諸大龍王迎接奉事，則得一切緊那羅王歌詠贊嘆，則得一切諸世間主同心慶悅，則令一切諸眾生界悉得安隱。所謂：令斷一切惡趣流轉故，令舍一切諸苦難處故，令息一切貧窮根本故，令生一切人天快樂故，令得親近供養一切善知識故，令得聽聞受持諸佛廣大法故，能令修集一切菩薩菩提分法故，能令增長一切功德善法根芽故，能令熏發一切菩薩無漏智種故，能令智光普照一切差別智道故，能令究竟住于菩薩真實智地故。
「善男子！如是菩薩難得出世，亦難值遇；諸有所作難識、難知。能為眾生作甚難事；若得見者倍更為難。何以故？菩薩出世與諸眾生為大利益：如父母，長養安慰令成就故；如瓔珞，莊嚴一切諸天人故；如船師，于生死海度眾生故；如屋宅，覆護一切諸世間故；如商主，能導群生至寶所故；如赫日，智慧光明能普照故；如君主，覺法城中得自在故；如熾火，能燒眾生我愛薪故；如大云，普霔無邊甘露雨故；如時雨，增長信等
【現代漢語翻譯】 現代漢語譯本 菩薩如果具有堅固的種性（指菩薩的根性堅定不移），那麼他就已經得到了所有佛的威力加持，能夠清楚地看到過去、現在、未來三世的一切差別，會被十方一切如來共同護念，與法界一切菩薩的志向和喜好平等一致，得到一切賢聖的共同稱讚，得到一切梵天王的真心禮敬，得到一切天王的恭敬供養，得到一切夜叉王的常常勤奮守護，得到一切羅剎王的跟隨侍衛，得到一切諸大龍王的迎接奉事，得到一切緊那羅王（天界樂神）的歌詠贊嘆，得到一切世間主宰的同心慶賀喜悅，能夠使一切眾生界都得到安穩。這是因為：能使眾生斷絕一切惡趣的流轉，能使眾生舍離一切痛苦艱難的處境，能使眾生止息一切貧窮的根本，能使眾生獲得一切人天快樂，能使眾生得以親近供養一切善知識，能使眾生得以聽聞受持諸佛的廣大佛法，能使眾生修集一切菩薩的菩提分法（菩提的組成部分），能使眾生增長一切功德善法的根芽，能使眾生熏發一切菩薩的無漏智慧種子，能使眾生的智慧光明普遍照耀一切差別智道，能使眾生最終安住于菩薩的真實智慧之地。 『善男子！』這樣的菩薩難以出現於世，也難以值遇；他們所做的事情難以認識、難以瞭解。他們能為眾生做非常困難的事情；如果能夠見到他們，就更加困難。為什麼呢？菩薩出現於世，對於眾生有巨大的利益：如同父母，養育安慰眾生使他們成就；如同瓔珞，莊嚴一切諸天人；如同船師，在生死苦海中度脫眾生；如同房屋，覆蓋保護一切世間；如同商隊首領，能夠引導眾生到達珍寶之地；如同太陽，智慧光明能夠普遍照耀；如同君主，在覺悟的法城中得到自在；如同熾熱的火焰，能夠燒掉眾生的我愛之薪；如同大云，普遍降下無邊的甘露雨；如同及時的雨水，增長眾生的信心等。
【English Translation】 English version If a Bodhisattva possesses a steadfast lineage (meaning the Bodhisattva's root nature is firm and unwavering), then they have already received the empowering blessings of all Buddhas, are able to clearly see all the differences in the past, present, and future three times, are protected and remembered by all Tathagatas in the ten directions, are equal in aspiration and joy with all Bodhisattvas in the Dharma realm, receive the common praise of all sages and saints, receive the sincere reverence of all Brahma Kings, receive the respectful offerings of all Deva Kings, receive the constant and diligent protection of all Yaksha Kings, receive the following service of all Rakshasa Kings, receive the welcoming service of all great Dragon Kings, receive the singing praises of all Kinnara Kings (celestial musicians), receive the joyful celebration of all world rulers, and are able to bring peace and security to all sentient beings. This is because: they can cause sentient beings to cut off the cycle of all evil destinies, they can cause sentient beings to abandon all painful and difficult situations, they can cause sentient beings to stop the root of all poverty, they can cause sentient beings to obtain all human and heavenly happiness, they can cause sentient beings to be able to approach and make offerings to all good teachers, they can cause sentient beings to be able to hear, receive, and uphold the vast Dharma of all Buddhas, they can cause sentient beings to cultivate all the Bodhi-part factors of Bodhisattvas (the components of enlightenment), they can cause sentient beings to increase the roots of all meritorious and virtuous dharmas, they can cause sentient beings to cultivate the seeds of all Bodhisattvas' non-outflow wisdom, they can cause the light of wisdom to universally illuminate all paths of differentiated wisdom, and they can cause sentient beings to ultimately dwell in the true wisdom ground of Bodhisattvas. 『Good man!』 Such a Bodhisattva is difficult to appear in the world, and also difficult to encounter; the things they do are difficult to recognize and understand. They can do very difficult things for sentient beings; if one can see them, it is even more difficult. Why is that? The appearance of a Bodhisattva in the world is of great benefit to sentient beings: like parents, nurturing and comforting sentient beings to achieve their goals; like a necklace, adorning all gods and humans; like a boatman, ferrying sentient beings across the sea of birth and death; like a house, covering and protecting all the world; like a caravan leader, able to guide sentient beings to the place of treasures; like the sun, whose light of wisdom can universally illuminate; like a monarch, obtaining freedom in the city of awakened Dharma; like a blazing fire, able to burn the firewood of sentient beings' self-love; like a great cloud, universally pouring down boundless nectar rain; like timely rain, increasing the faith of sentient beings, etc.
善根芽故；如船舫，運度眾生達彼岸故；如橋樑，能度眾生越生死故；如津濟，顯示一切出要道故；如風輪，能持眾生不令墮落三惡趣故；如大地，悉能增長一切眾生諸善根故；如大海，具足一切無盡福智功德藏故；如滿月，普放智光破煩惱暗，施清涼故；如猛將，悉能摧伏一切魔軍，令退散故；如須彌，勝智善根超出深廣生死海故。」
爾時，彌伽廣為善財稱讚顯示發菩提心大功德力，令諸眾會，皆生歡喜；同聲唱言：「善哉！善哉！善男子！今我眾會，因見勝人，得聞菩薩功德行愿，踴躍歡喜，不能自持。」
是時，彌伽還升本座，從其面門放種種光，普照三千大千世界。時，此世界諸大梵王、天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人及非人，如是諸王並其眷屬，蒙光照耀，靡不來集。是時，大士觀察眾心，咸生恭敬，離諸諂慢，其心寂靜，志意柔順，隨其樂欲，廣為分別開示，解釋輪字句品莊嚴法門；彼諸眾生聞此法已，信順悟入，皆于阿耨多羅三藐三菩提得不退轉。所應作已，告善財言：「善男子！我已成就妙音陀羅尼光明法門，於一念中能分別知三千大千世界所有欲色諸天語言差別秘密；諸龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等所有語言
【現代漢語翻譯】 現代漢語譯本：如同善根的萌芽；如同船隻，運載眾生到達彼岸；如同橋樑，能夠度脫眾生超越生死；如同渡口，顯示一切解脫之道；如同風輪，能夠支撐眾生不令墮入三惡道；如同大地，能夠增長一切眾生的善根；如同大海，具足一切無盡的福德智慧功德寶藏；如同滿月，普放智慧光明，破除煩惱黑暗，施予清涼；如同猛將，能夠摧伏一切魔軍，令其退散；如同須彌山（Mount Sumeru），殊勝的智慧善根超出深廣的生死苦海。 當時，彌伽（Miga）廣為善財（Sudhana）稱讚顯示發菩提心的巨大功德力量，令在場的所有大眾都生起歡喜；他們同聲讚歎說：『太好了！太好了！善男子！我們今天在場的大眾，因為見到殊勝之人，得聞菩薩的功德行愿，踴躍歡喜，不能自已。』 這時，彌伽回到自己的座位，從他的面門放出種種光明，普照三千大千世界。當時，這個世界的所有大梵天王（Great Brahma Kings）、天（Devas）、龍（Nagas）、夜叉（Yakshas）、乾闥婆（Gandharvas）、阿修羅（Asuras）、迦樓羅（Garudas）、緊那羅（Kinnaras）、摩睺羅伽（Mahoragas）、人以及非人等，這些國王和他們的眷屬，蒙受光明照耀，沒有不來聚集的。當時，大士觀察眾生的心意，都生起恭敬之心，遠離諂媚和傲慢，他們的心寂靜，意志柔順，隨順他們的喜好，廣泛地為他們分別開示，解釋輪字句品莊嚴法門；那些眾生聽聞此法后，信受順從，領悟進入，都在阿耨多羅三藐三菩提（Anuttara Samyak Sambodhi，無上正等正覺）中得到不退轉。所應做的事情已經完成，他告訴善財說：『善男子！我已經成就了妙音陀羅尼光明法門，在一念之間能夠分別知道三千大千世界所有欲界和色界諸天的語言差別秘密；諸龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等所有語言。』
【English Translation】 English version: Like the sprout of good roots; like a ship, carrying sentient beings to the other shore; like a bridge, able to ferry sentient beings across birth and death; like a ferry, showing all the paths of liberation; like a wind wheel, able to support sentient beings and prevent them from falling into the three evil realms; like the earth, able to grow all the good roots of sentient beings; like the great ocean, possessing all the inexhaustible treasures of merit, wisdom, and virtue; like the full moon, universally emitting the light of wisdom, breaking the darkness of afflictions, and bestowing coolness; like a brave general, able to subdue all the armies of Mara, causing them to retreat; like Mount Sumeru, surpassing the deep and vast ocean of birth and death with superior wisdom and good roots. At that time, Miga extensively praised and displayed the great power of the merit of arousing the Bodhi mind to Sudhana, causing all the assembly to rejoice; they exclaimed in unison: 'Excellent! Excellent! Good man! Today, we, the assembly, because of seeing this superior person and hearing the merits and vows of the Bodhisattva, are overjoyed and cannot contain ourselves.' At this time, Miga returned to his seat and emitted various lights from his face, illuminating the three thousand great thousand worlds. At that time, all the Great Brahma Kings, Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, humans, and non-humans of this world, these kings and their retinues, illuminated by the light, all gathered. At that time, the great Bodhisattva observed the minds of the assembly, and they all arose with reverence, abandoning flattery and arrogance. Their minds were peaceful, their wills were gentle, and according to their desires, he extensively explained and expounded the Dharma gate of the adornment of the wheel-letter-phrase category. After hearing this Dharma, those beings believed, followed, and entered into understanding, and all attained non-retrogression in Anuttara Samyak Sambodhi. Having completed what needed to be done, he said to Sudhana: 'Good man! I have already attained the Dharma gate of the light of the wonderful sound Dharani, and in one thought, I can discern the differences and secrets of the languages of all the Devas in the desire and form realms of the three thousand great thousand worlds; all the languages of the Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, humans, and non-humans.'
差別秘密；亦知彼彼一切眾生所有心想，種種樂欲差別秘密。所謂：了知色界梵王及諸梵眾所有心樂差別秘密；亦知欲界諸大天王、天子、天女所有心樂差別秘密；亦知龍等，人及非人男女眷屬所有心樂差別秘密；亦能知此三千大千世界一切聲聞及辟支佛所有向果，各各修習一切菩薩行愿地位，各各修習微細意趣差別秘密；及諸言辭分別解說，辨釋文義，無不明瞭。亦能了知三世諸佛，為諸眾生演說一切甚深法海，種種言辭意趣秘密。
「如於一念知此世界所有眾生及諸賢聖言辭、心想、行愿、地位，各各差別微細秘密；亦知東方一十百千萬億那由他無數、無量、無邊、無等、不可數、不可稱、不可思、不可量、不可說、不可說不可說諸世界中，所有眾生及諸賢聖言辭、心想、行愿、地位微細秘密；南、西、北方，四維，上、下，各盡不可說不可說諸世界中，所有眾生及諸賢聖言辭、心想、行愿、地位各各差別微細秘密；如是一切，悉能了知，無不通達。
「善男子！我唯知此妙音陀羅尼光明法門；如諸菩薩摩訶薩普能隨入一切眾生種種想行眷屬海；普能隨入一切眾生種種建立施設海；普能隨入一切眾生種種稱謂名字海；普能隨入一切眾生種種方俗語言海；普能隨入一切諸佛甚深秘密法句海；普能隨入一
【現代漢語翻譯】 現代漢語譯本 （菩薩）也知道所有眾生各自的心念，以及各種喜好慾望的差別和秘密。具體來說，（菩薩）了知梵天（Brahmā，印度教的創造之神）和所有梵眾的心意和喜好差別秘密；也知道欲界（Kāmadhātu，佛教宇宙觀中最低的界）的諸大天王、天子、天女的心意和喜好差別秘密；也知道龍等，人類以及非人類的男女眷屬的心意和喜好差別秘密；也能知道這三千大千世界（Trisāhasra-mahāsāhasra-lokadhātu，佛教宇宙觀中最大的世界系統）中所有聲聞（Śrāvaka，聽聞佛陀教誨而修行的人）和辟支佛（Pratyekabuddha，獨自覺悟的人）所追求的果位，各自修習的一切菩薩行愿和地位，各自修習的微細意趣差別秘密；以及各種言辭的分別解說，辨析文義，沒有不明白的。也能了知三世（過去、現在、未來）諸佛，為眾生演說一切甚深法海（Dharma-samudra，佛法的海洋），各種言辭的意趣秘密。 如同在一念之間，（菩薩）知道這個世界所有眾生以及諸位賢聖的言辭、心念、行愿、地位，各自的差別和微細秘密；也知道東方一十百千萬億那由他（Nayuta，印度數字單位）無數、無量、無邊、無等、不可數、不可稱、不可思、不可量、不可說、不可說不可說的諸世界中，所有眾生以及諸位賢聖的言辭、心念、行愿、地位的微細秘密；南方、西方、北方，四維（東南、東北、西南、西北），上方、下方，各自窮盡不可說不可說的諸世界中，所有眾生以及諸位賢聖的言辭、心念、行愿、地位各自的差別和微細秘密；像這樣的一切，都能了知，沒有不通達的。 善男子！我只知道這個妙音陀羅尼（Dhāraṇī，總持，一種咒語）光明法門；而諸位菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）普遍能夠隨順進入一切眾生各種思想行為的眷屬海；普遍能夠隨順進入一切眾生各種建立施設的海；普遍能夠隨順進入一切眾生各種稱謂名字的海；普遍能夠隨順進入一切眾生各種地方風俗語言的海；普遍能夠隨順進入一切諸佛甚深秘密法句的海；普遍能夠隨順進入一
【English Translation】 English version They also know the different secrets of all beings' minds, and their various preferences and desires. Specifically, they understand the minds and preferences of Brahmā (the Hindu god of creation) and all the Brahmā assembly; they also know the different secrets of the minds and preferences of the great heavenly kings, heavenly princes, and heavenly maidens in the desire realm (Kāmadhātu, the lowest realm in Buddhist cosmology); they also know the different secrets of the minds and preferences of dragons, humans, and non-human male and female relatives; they can also know the fruits pursued by all Śrāvakas (those who practice by listening to the Buddha's teachings) and Pratyekabuddhas (those who achieve enlightenment on their own) in this Trisāhasra-mahāsāhasra-lokadhātu (the largest world system in Buddhist cosmology), the various Bodhisattva practices and positions they cultivate, and the subtle differences in their intentions; as well as the various explanations of words, the analysis of meanings, nothing is not understood. They can also understand the secrets of the intentions of the various words used by the Buddhas of the three times (past, present, and future) when they expound the vast ocean of profound Dharma (Dharma-samudra) for all beings. As if in a single thought, they know the words, thoughts, practices, and positions of all beings and sages in this world, their respective differences and subtle secrets; they also know the subtle secrets of the words, thoughts, practices, and positions of all beings and sages in the countless, immeasurable, boundless, incomparable, uncountable, ineffable, inconceivable, unquantifiable, unspeakable, and unspeakable-unspeakable worlds of the east, one ten hundred thousand million Nayutas (an Indian numerical unit); in the south, west, north, four intermediate directions (southeast, northeast, southwest, northwest), above, and below, each exhausting the unspeakable-unspeakable worlds, the respective differences and subtle secrets of the words, thoughts, practices, and positions of all beings and sages; all of this, they can know, nothing is not understood. Good man! I only know this luminous Dharma gate of the Wonderful Sound Dhāraṇī (a type of mantra); while the Bodhisattva-mahāsattvas (great Bodhisattvas) are universally able to enter the ocean of all beings' various thoughts and actions; universally able to enter the ocean of all beings' various establishments and arrangements; universally able to enter the ocean of all beings' various appellations and names; universally able to enter the ocean of all beings' various local customs and languages; universally able to enter the ocean of all Buddhas' profound and secret Dharma phrases; universally able to enter one
切諸佛究竟最上法句海；普能隨入一切諸佛於一所緣中，說一切三世所緣法句海；普能隨入一切諸佛於一切語言中，演說一切增上法句海；普能隨入一切諸佛於一切語言中，演說一切上上法句海；普能隨入一切諸佛於一切語言中，演說廣大差別法句海；普能隨入一切諸佛於一切語言中，演說一切差別善巧調伏法句海；普能隨入一切諸佛於一切世界中，演說種種咒術言辭差別秘密海；普能隨入一切世界種種眾生音聲語言際；普能隨入一切諸佛清凈法輪，圓滿莊嚴際；普能隨入一切世間種種字輪，普遍出生顯示諸法際。如是菩薩行智功德，而我云何能知、能說？
「善男子！從此南方有一聚落名為住林，彼有長者名住解脫，汝往彼問菩薩云何修集菩薩道？菩薩云何出生菩薩德？菩薩云何成就菩薩行？菩薩云何思惟菩薩法？」時，善財童子蒙善知識深心誨誘，於一切智法，深生尊重；於一切善根，增益信樂；於一切佛法，倍起精勤；於一切善知識教，普加隨順。禮彌伽足，悲泣流淚，繞無量匝，戀慕瞻仰，辭退南行。
大方廣佛華嚴經卷第五 大正藏第 10 冊 No. 0293 大方廣佛華嚴經
大方廣佛華嚴經卷第六
罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品
爾時
【現代漢語翻譯】 現代漢語譯本：能徹底通達諸佛最究竟、最殊勝的法句之海；普遍能夠隨順進入一切諸佛於一個所緣境中，宣說一切三世所緣的法句之海；普遍能夠隨順進入一切諸佛於一切語言中，演說一切增上的法句之海；普遍能夠隨順進入一切諸佛於一切語言中，演說一切最殊勝的法句之海；普遍能夠隨順進入一切諸佛於一切語言中，演說廣大差別的法句之海；普遍能夠隨順進入一切諸佛於一切語言中，演說一切差別善巧調伏的法句之海；普遍能夠隨順進入一切諸佛於一切世界中，演說種種咒術言辭差別的秘密之海；普遍能夠隨順進入一切世界種種眾生音聲語言的邊際；普遍能夠隨順進入一切諸佛清凈法輪，圓滿莊嚴的邊際；普遍能夠隨順進入一切世間種種字輪，普遍出生顯示諸法的邊際。像這樣的菩薩行智功德，我又怎麼能夠知道、能夠說出呢？ 『善男子！從這裡往南，有一個村落名叫住林，那裡有一位長者名叫住解脫，你到那裡去問他：菩薩如何修習菩薩道？菩薩如何生出菩薩的功德？菩薩如何成就菩薩的修行？菩薩如何思維菩薩的法？』當時，善財童子受到善知識的深刻教誨和引導，對於一切智慧之法，深深地生起尊重；對於一切善根，增長了信樂；對於一切佛法，更加精進勤勉；對於一切善知識的教導，普遍地加以隨順。他禮拜彌伽的腳，悲傷地哭泣流淚，圍繞了無量圈，戀戀不捨地瞻仰著，然後告辭向南方走去。 《大方廣佛華嚴經》卷第五 大正藏第 10 冊 No. 0293 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第六 罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品 爾時
【English Translation】 English version: Thoroughly penetrating the ocean of the ultimate and supreme Dharma phrases of all Buddhas; universally able to enter into all Buddhas in one object of focus, expounding the ocean of Dharma phrases related to all three times; universally able to enter into all Buddhas in all languages, expounding the ocean of all superior Dharma phrases; universally able to enter into all Buddhas in all languages, expounding the ocean of all most supreme Dharma phrases; universally able to enter into all Buddhas in all languages, expounding the ocean of vast and differentiated Dharma phrases; universally able to enter into all Buddhas in all languages, expounding the ocean of all differentiated skillful means of taming Dharma phrases; universally able to enter into all Buddhas in all worlds, expounding the secret ocean of various mantra words and phrases; universally able to enter into the boundaries of the sounds and languages of all kinds of sentient beings in all worlds; universally able to enter into the boundaries of the pure Dharma wheel of all Buddhas, fully adorned; universally able to enter into the boundaries of all kinds of letter wheels in all worlds, universally giving rise to and revealing all Dharmas. Such are the merits of the Bodhisattva's practice and wisdom, how can I know or speak of them? 'Good man! From here to the south, there is a village called Zhulin (Dwelling in the Forest), where there is an elder named Zhu Jietuo (Dwelling in Liberation). Go there and ask him: How does a Bodhisattva cultivate the Bodhisattva path? How does a Bodhisattva give rise to Bodhisattva virtues? How does a Bodhisattva accomplish Bodhisattva practices? How does a Bodhisattva contemplate Bodhisattva Dharmas?' At that time, Sudhana (Good Wealth) was deeply instructed and guided by the wise teacher, and he developed deep respect for all wisdom Dharmas; he increased his faith and joy in all good roots; he became even more diligent and zealous in all Buddha Dharmas; and he universally followed all the teachings of the wise teacher. He bowed at the feet of Megha (Cloud), weeping with tears, circumambulated him countless times, gazed at him with longing, and then took his leave to travel south. The Avatamsaka Sutra, Volume Five Taisho Tripitaka Volume 10, No. 0293, The Avatamsaka Sutra The Avatamsaka Sutra, Volume Six Translated by Prajna, Tripitaka Master of Kipin (Kashmir), under Imperial Decree, into the Chapter on the Vows and Practices of Samantabhadra, the Inconceivable Realm of Liberation At that time
，善財童子隨順思惟，一心專念彼諸菩薩微妙辯才莊嚴法門，一心專念彼諸菩薩言辭教海，一心專念彼諸菩薩微細方便，一心專念彼諸菩薩清凈解脫，一心專念彼諸菩薩善根光明，一心專念彼諸菩薩清凈善巧，一心專念彼諸菩薩攝眾生智，一心專念彼諸菩薩廣大智力，一心專念彼諸菩薩勇猛不退，一心專念彼諸菩薩殊勝志樂，一心專念彼諸菩薩無量功德，一心專念彼諸菩薩無礙法門。
如是思惟，弘誓堅固，勇猛精進而為甲冑，以正信力恒自莊嚴，勤求正法，心無疲厭；志願堅固，猶若金剛及那羅延，無能壞者；恒於一切善知識教，奉順修行常無間斷；于諸境界，心無染著，普門妙行，皆悉現前，普眼智光，照諸法海，圓滿諸地陀羅尼門，現見十方，了法邊際。以無礙智普遍莊嚴，證解清凈無依法性，顯示無對無二法門，超過一切最勝彼岸，入凈智門，永離諸想；能審觀察諸法實際，普知三世差別法門，普往十方差別世界，普見十方差別佛身，普入十方差別時劫，普觀十方差別業性，普轉諸佛差別法輪，普智三昧明照其心，心恒普入平等境界。如來慧光照觸其身，一切智流相續不斷；若身若心勢力自在，常不捨離一切佛法。以深信力，常得諸佛威神所加；以凈慧力，為諸如來光明所照；以誓願力，愿身周遍一切
【現代漢語翻譯】 現代漢語譯本：善財童子順著這些思路深入思考，一心專注于那些菩薩們微妙的辯才所莊嚴的法門，一心專注于那些菩薩們如海洋般深廣的言辭教誨，一心專注于那些菩薩們細微的方便法門，一心專注于那些菩薩們清凈的解脫境界，一心專注于那些菩薩們善根的光明，一心專注于那些菩薩們清凈的善巧智慧，一心專注于那些菩薩們攝受眾生的智慧，一心專注于那些菩薩們廣大的智慧力量，一心專注于那些菩薩們勇猛不退轉的精神，一心專注于那些菩薩們殊勝的志向和喜樂，一心專注于那些菩薩們無量的功德，一心專注于那些菩薩們無礙的法門。 如此思惟，他的弘大誓願更加堅定，勇猛精進如同穿上了鎧甲，以正信的力量恒常自我莊嚴，勤奮尋求正法，心中沒有疲憊和厭倦；他的志願堅固，如同金剛和那羅延（一種力大無比的神），沒有任何力量可以摧毀；他恒常對於一切善知識的教導，恭敬順從地修行，從不間斷；對於一切境界，他的心沒有染著，普門妙行都呈現在眼前，普眼智光照耀著諸法之海，圓滿了諸地的陀羅尼門，能夠親眼見到十方世界，明瞭諸法的邊際。他以無礙的智慧普遍莊嚴自身，證悟了清凈無所依的法性，顯示了無對無二的法門，超越了一切最殊勝的彼岸，進入了清凈智慧之門，永遠離開了各種妄想；他能夠審慎地觀察諸法的實際，普遍知曉三世的差別法門，普遍前往十方差別世界，普遍見到十方差別佛身，普遍進入十方差別時劫，普遍觀察十方差別業性，普遍轉動諸佛的差別法輪，普遍以智慧三昧明照內心，心恒常進入平等境界。如來的智慧之光照觸他的身體，一切智慧的流淌相續不斷；他的身心都具有自在的力量，恒常不捨離一切佛法。他以深厚的信心，恒常得到諸佛威神力量的加持；以清凈的智慧，被諸如來的光明所照耀；以誓願的力量，愿自己的身體周遍一切。
【English Translation】 English version: Sudhana, in accordance with these thoughts, contemplated deeply, focusing his mind entirely on the Dharma doors adorned by the subtle eloquence of those Bodhisattvas, focusing his mind entirely on the ocean-like teachings of those Bodhisattvas' words, focusing his mind entirely on the subtle skillful means of those Bodhisattvas, focusing his mind entirely on the pure liberation of those Bodhisattvas, focusing his mind entirely on the light of the good roots of those Bodhisattvas, focusing his mind entirely on the pure skillful wisdom of those Bodhisattvas, focusing his mind entirely on the wisdom of those Bodhisattvas in gathering sentient beings, focusing his mind entirely on the vast power of wisdom of those Bodhisattvas, focusing his mind entirely on the courageous non-retrogression of those Bodhisattvas, focusing his mind entirely on the supreme aspirations and joy of those Bodhisattvas, focusing his mind entirely on the immeasurable merits of those Bodhisattvas, focusing his mind entirely on the unobstructed Dharma doors of those Bodhisattvas. Thinking in this way, his great vows became more firm, his courageous diligence was like wearing armor, he constantly adorned himself with the power of right faith, diligently seeking the right Dharma, his mind without weariness or aversion; his aspirations were firm, like Vajra (diamond) and Narayana (a deity of great strength), nothing could destroy them; he constantly, towards the teachings of all good teachers, respectfully followed and practiced without interruption; towards all realms, his mind was without attachment, the wonderful practices of the universal gate all appeared before him, the light of the universal eye of wisdom illuminated the ocean of all Dharmas, he perfected the Dharani doors of all the grounds, he could see with his own eyes the ten directions, and understood the boundaries of all Dharmas. With unobstructed wisdom, he universally adorned himself, realized the pure, unattached nature of Dharma, revealed the Dharma door of non-duality and non-opposition, transcended all the most supreme shores, entered the gate of pure wisdom, and forever left behind all delusions; he was able to carefully observe the reality of all Dharmas, universally know the different Dharma doors of the three times, universally go to the different worlds of the ten directions, universally see the different Buddha bodies of the ten directions, universally enter the different eons of the ten directions, universally observe the different karmic natures of the ten directions, universally turn the different Dharma wheels of the Buddhas, universally illuminate his mind with the wisdom Samadhi, his mind constantly entered the realm of equality. The light of the Tathagata's wisdom touched his body, the flow of all wisdom continued without interruption; his body and mind both had the power of freedom, constantly not abandoning all the Buddha Dharmas. With deep faith, he constantly received the blessing of the majestic power of the Buddhas; with pure wisdom, he was illuminated by the light of the Tathagatas; with the power of his vows, he wished his body to pervade all.
剎網，一切法界，普入其身。漸次遊行，經十二年至住林城，周遍詢求解脫長者。
既得見已，五體投地，頂禮雙足，起立合掌，白言：「聖者！我今得與善知識會，是我獲得廣大善利。何以故？善知識者難可出現，難得聞名，難得逢值，難得親近，難得承接，難得同住，難得奉事，難令喜悅，難蒙開曉，難得隨逐。我今會遇真善知識，是我獲得最勝善利，如是展轉難中之難。
「聖者！我已先發阿耨多羅三藐三菩提心，為欲值遇一切佛興故，為欲普聞一切佛名故，為欲普見一切佛身故，為欲普詣一切佛剎故，為欲普入一切佛會故，為欲普觀一切佛境故，為欲普知一切佛意故，為欲普受一切佛記故，為欲普承一切佛力故，為欲普事一切諸佛故，為欲證悟一切佛法故，為欲隨順一切佛心故，為欲圓滿一切佛愿故，為欲獲得一切三昧故，為欲照明一切佛智故，為欲莊嚴一切佛會故，為欲遍修諸佛本行故，為欲現見諸佛神通故，為欲具證諸佛智力故，為欲清凈諸佛無畏故，為欲聽聞一切佛法故，為欲受持諸佛法輪故，為欲辨析一切佛法故，為欲住持諸佛教海故，為欲守護諸佛法城故，為欲觀察佛所覺法故，為欲解悟佛所證法故，為欲深入佛所知法故，為欲見一切佛法于自身中出生故，為欲與一切菩薩同體故，為
【現代漢語翻譯】 現代漢語譯本：剎網（指佛的莊嚴國土），一切法界（指宇宙萬物），都普遍進入他的身中。他逐漸修行，經過十二年到達住林城，四處詢問尋求能解脫的長者。 見到長者后，他五體投地，頂禮長者的雙足，然後起身合掌，說道：『聖者！我今天能夠與善知識相遇，這是我獲得的巨大善利。為什麼呢？因為善知識難以出現，難以聽到他們的名號，難以遇到，難以親近，難以承接教誨，難以一同居住，難以奉事，難以令他們喜悅，難以蒙受開導，難以跟隨他們。我今天能夠遇到真正的善知識，這是我獲得的最殊勝的善利，像這樣輾轉都是難中之難。』 『聖者！我早已發起了阿耨多羅三藐三菩提心（無上正等正覺之心），爲了能夠值遇一切佛的出現，爲了能夠普遍聽到一切佛的名號，爲了能夠普遍見到一切佛的身相，爲了能夠普遍到達一切佛的剎土，爲了能夠普遍進入一切佛的集會，爲了能夠普遍觀察一切佛的境界，爲了能夠普遍瞭解一切佛的心意，爲了能夠普遍接受一切佛的授記，爲了能夠普遍承接一切佛的力量，爲了能夠普遍侍奉一切諸佛，爲了能夠證悟一切佛法，爲了能夠隨順一切佛的心意，爲了能夠圓滿一切佛的願望，爲了能夠獲得一切三昧（禪定），爲了能夠照明一切佛的智慧，爲了能夠莊嚴一切佛的集會，爲了能夠普遍修習諸佛的本行，爲了能夠親眼見到諸佛的神通，爲了能夠完全證得諸佛的智力，爲了能夠清凈諸佛的無畏，爲了能夠聽聞一切佛法，爲了能夠受持諸佛的法輪，爲了能夠辨析一切佛法，爲了能夠住持諸佛的教海，爲了能夠守護諸佛的法城，爲了能夠觀察佛所覺悟的法，爲了能夠理解佛所證悟的法，爲了能夠深入佛所知曉的法，爲了能夠見到一切佛法在自身中生起，爲了能夠與一切菩薩同體，爲了』
【English Translation】 English version: The net of Buddha-lands (referring to the adorned lands of Buddhas), all realms of Dharma (referring to all things in the universe), universally enter his body. Gradually, after twelve years, he arrived at the city of Zhulin, seeking out elders who could provide liberation. Having seen the elder, he prostrated with his five limbs touching the ground, bowed to the elder's feet, then stood up with his palms together, and said: 'Holy one! Today I have the opportunity to meet a virtuous teacher, which is a great benefit for me. Why is that? Because virtuous teachers are difficult to appear, difficult to hear their names, difficult to encounter, difficult to approach, difficult to receive teachings from, difficult to live with, difficult to serve, difficult to please, difficult to receive guidance from, and difficult to follow. Today I have encountered a true virtuous teacher, which is the most supreme benefit for me, and such encounters are difficult among the difficult.' 'Holy one! I have already generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment), in order to encounter the arising of all Buddhas, in order to universally hear the names of all Buddhas, in order to universally see the bodies of all Buddhas, in order to universally reach all Buddha-lands, in order to universally enter all Buddha assemblies, in order to universally observe all Buddha realms, in order to universally understand the intentions of all Buddhas, in order to universally receive the predictions of all Buddhas, in order to universally receive the power of all Buddhas, in order to universally serve all Buddhas, in order to realize all Buddha-Dharma, in order to accord with the minds of all Buddhas, in order to fulfill all the vows of all Buddhas, in order to attain all Samadhi (meditative concentration), in order to illuminate all the wisdom of Buddhas, in order to adorn all Buddha assemblies, in order to universally cultivate the fundamental practices of all Buddhas, in order to directly witness the supernatural powers of all Buddhas, in order to fully realize the wisdom and power of all Buddhas, in order to purify the fearlessness of all Buddhas, in order to hear all Buddha-Dharma, in order to uphold the Dharma wheel of all Buddhas, in order to analyze all Buddha-Dharma, in order to maintain the ocean of Buddha's teachings, in order to protect the Dharma city of Buddhas, in order to observe the Dharma awakened by the Buddha, in order to understand the Dharma realized by the Buddha, in order to deeply enter the Dharma known by the Buddha, in order to see all Buddha-Dharma arising within myself, in order to be one with all Bodhisattvas, in order to'
欲與一切菩薩同類故，為欲等一切菩薩善根故，為欲觀一切菩薩所學故，為欲同一切菩薩凈行故，為欲成一切菩薩所修故，為欲滿一切菩薩波羅蜜故，為欲發一切菩薩清凈愿故，為欲入一切菩薩大愿海故，為欲具一切菩薩大悲力故，為欲至一切菩薩究竟處故，為欲獲得諸佛菩薩差別威神藏故，為欲獲得一切菩薩智慧光明無盡藏故，為欲獲得一切菩薩廣大功德三昧藏故，為欲獲得一切菩薩無量威力藏故，為欲獲得一切菩薩無量神通藏故，為欲獲得一切菩薩大神變藏無窮盡故，為欲獲得一切菩薩大自在藏常現前故，為欲獲得一切菩薩凈妙色藏而莊嚴故，為欲獲得一切菩薩大慈悲藏，教化眾生皆令究竟達彼岸故。
「聖者！我今以如是心，如是意樂，如是希欲，如是勤求，如是思惟，如是渴仰，如是尊重，如是方便，如是勇猛，如是究竟，如是謙下，來至聖者善知識所。我聞聖者善能誘誨諸菩薩眾，能以方便開佛境界，示其道路，指其津濟，與其橋樑，授其船筏。普令一切截愚癡網，除顛倒障，拔疑惑箭，滌煩惱垢，照心稠林，破心迷執，令心潔白，正心諂曲，除心熱惱，使心清涼，回生死流，趣涅槃道，令心遠離諸見牢獄，令心解脫貪慾繫縛于染愛處，令心動轉隨順趣入一切智性，令其疾到廣大法城，令其堅固無上
【現代漢語翻譯】 現代漢語譯本：爲了與一切菩薩同類，爲了等同一切菩薩的善根，爲了觀察一切菩薩所學，爲了與一切菩薩的清凈行為相同，爲了成就一切菩薩所修行的，爲了圓滿一切菩薩的波羅蜜（到達彼岸的方法），爲了發起一切菩薩的清凈愿，爲了進入一切菩薩的大愿海，爲了具足一切菩薩的大悲力量，爲了到達一切菩薩的究竟之處，爲了獲得諸佛菩薩的差別威神寶藏，爲了獲得一切菩薩智慧光明無盡的寶藏，爲了獲得一切菩薩廣大功德三昧（專注）的寶藏，爲了獲得一切菩薩無量威力的寶藏，爲了獲得一切菩薩無量神通的寶藏，爲了獲得一切菩薩大神變無窮盡的寶藏，爲了獲得一切菩薩大自在的寶藏常在眼前，爲了獲得一切菩薩清凈美妙的色相寶藏而莊嚴，爲了獲得一切菩薩大慈悲的寶藏，教化眾生都令他們究竟到達彼岸。 聖者！我現在以這樣的心，這樣的意樂，這樣的希望，這樣的勤求，這樣的思惟，這樣的渴望，這樣的尊重，這樣的方便，這樣的勇猛，這樣的究竟，這樣的謙下，來到聖者善知識這裡。我聽說聖者善於引導諸菩薩眾，能夠以方便開啟佛的境界，指示道路，指明渡口，給予橋樑，授予船筏。普遍令一切眾生截斷愚癡的網，去除顛倒的障礙，拔除疑惑的箭，洗滌煩惱的污垢，照亮心中的稠林，破除心中的迷惑執著，使心潔白，端正心的諂曲，去除心的熱惱，使心清涼，迴轉生死的河流，趨向涅槃的道路，使心遠離諸見的牢獄，使心解脫貪慾的束縛于染愛之處，使心動轉隨順趣入一切智的本性，使他們迅速到達廣大的法城，使他們堅固無上。
【English Translation】 English version: In order to be of the same kind as all Bodhisattvas, in order to be equal to the good roots of all Bodhisattvas, in order to observe what all Bodhisattvas learn, in order to be the same as the pure conduct of all Bodhisattvas, in order to accomplish what all Bodhisattvas cultivate, in order to fulfill all the Paramitas (perfections) of all Bodhisattvas, in order to generate the pure vows of all Bodhisattvas, in order to enter the great ocean of vows of all Bodhisattvas, in order to possess the great compassionate power of all Bodhisattvas, in order to reach the ultimate place of all Bodhisattvas, in order to obtain the treasure of the distinctive majestic power of all Buddhas and Bodhisattvas, in order to obtain the inexhaustible treasure of the wisdom and light of all Bodhisattvas, in order to obtain the treasure of the great meritorious Samadhi (concentration) of all Bodhisattvas, in order to obtain the treasure of the immeasurable power of all Bodhisattvas, in order to obtain the treasure of the immeasurable supernatural powers of all Bodhisattvas, in order to obtain the inexhaustible treasure of the great transformations of all Bodhisattvas, in order to obtain the treasure of the great freedom of all Bodhisattvas that is always present, in order to obtain the treasure of the pure and wonderful forms of all Bodhisattvas for adornment, in order to obtain the treasure of the great compassion of all Bodhisattvas, teaching all sentient beings to ultimately reach the other shore. O Holy One! I now come to the Holy One, the good teacher, with such a mind, such intention, such hope, such diligence, such contemplation, such longing, such respect, such skillful means, such courage, such thoroughness, such humility. I have heard that the Holy One is skilled in guiding all Bodhisattvas, able to open the realm of the Buddha with skillful means, to point out the path, to indicate the ferry, to provide bridges, to grant rafts. Universally enabling all beings to cut off the net of ignorance, remove the obstacles of delusion, pull out the arrows of doubt, wash away the defilements of afflictions, illuminate the dense forest of the mind, break through the mind's confusion and attachments, make the mind pure, correct the mind's deceitfulness, remove the mind's heat and vexation, make the mind cool and calm, turn the flow of birth and death, move towards the path of Nirvana, make the mind depart from the prison of views, make the mind free from the bonds of greed and attachment to defiled love, make the mind move and follow the nature of all-knowing wisdom, make them quickly reach the vast city of Dharma, make them firm and unsurpassed.
大悲，令其安住究竟大慈，令其發起諸菩薩行，令其修習諸三昧門，令其悟入聖所證位，令其觀察諸法本性，令其增長普賢願力，于諸眾生其心平等。唯愿慈哀，為我宣說菩薩云何學菩薩行、修菩薩道，隨所修習疾得清凈，疾得明瞭，具足圓滿。」
時，解脫長者以過去積集善根力故，如來現在威神力故，文殊師利童子憶念力故，十方一切諸善知識本行願力所加持故，即入菩薩勝三昧門，其三昧名普攝無邊一切佛剎旋陀羅尼。入三昧已，其身清凈，光明映徹，于其身中，顯現十方各十佛剎極微塵數佛及佛剎凈妙莊嚴眾會道場光明等事；亦現彼佛往昔同行諸菩薩眾，往昔所現神通變化，往昔所發廣大誓願，往昔所修助道之法，往昔所凈諸出離道，往昔所有清凈莊嚴，往昔所修諸菩薩行；亦見彼佛成等正覺轉妙法輪，教化眾生；如是一切悉于身中分明顯現無有障礙。
亦于身內一切剎中普現其身，無不充遍；身與佛剎互相涉入不相障礙，種種色像而無往來，一一差別次第而住，不相雜亂。所謂：種種佛剎各別莊嚴，種種眾會眷屬圓滿，種種威儀恭敬供養，種種道場各各嚴飾。其中諸佛示現種種遊戲神通，建立種種差別乘道，顯示種種廣大愿門，普遍莊嚴種種神力。或一世界示現上生處兜率宮而作佛事；或一世
【現代漢語翻譯】 現代漢語譯本：大悲啊，請讓眾生安住于究竟的大慈之中，讓他們發起諸菩薩的修行，讓他們修習各種三昧法門，讓他們領悟並進入聖者所證悟的境界，讓他們觀察諸法的本性，讓他們增長普賢菩薩的願力，讓他們對一切眾生都心懷平等。唯愿您慈悲哀憫，為我宣說菩薩如何學習菩薩的修行，如何修持菩薩之道，從而使他們能夠隨著所修習的，迅速獲得清凈，迅速獲得明瞭，具足圓滿的功德。 當時，解脫長者因為過去積累的善根之力，因為如來現在的威神之力，因為文殊師利童子的憶念之力，因為十方一切善知識的本行願力所加持，立即進入了菩薩殊勝的三昧法門，這個三昧名為普攝無邊一切佛剎旋陀羅尼（普攝無邊一切佛土的旋轉陀羅尼）。進入三昧之後，他的身體清凈，光明映徹，在他的身體中，顯現出十方各個方向的，每個方向都有極微塵數佛以及佛土清凈莊嚴的眾會道場光明等景象；也顯現出那些佛往昔一同修行的諸菩薩眾，往昔所顯現的神通變化，往昔所發出的廣大誓願，往昔所修習的助道之法，往昔所清凈的各種出離之道，往昔所擁有的清凈莊嚴，往昔所修習的各種菩薩行；也見到那些佛成就等正覺，轉動微妙法輪，教化眾生；這一切都清晰地在他的身體中顯現出來，沒有任何障礙。 也在他的身體內，一切佛土中普遍顯現他的身形，無處不充滿；他的身體與佛土互相涉入，互不障礙，呈現出種種不同的色相，但沒有往來，各自按照次第而住，不相混雜。所謂：種種佛土各自有不同的莊嚴，種種眾會眷屬圓滿，種種威儀恭敬供養，種種道場各自嚴飾。其中諸佛示現種種遊戲神通，建立種種不同的乘道，顯示種種廣大的愿門，普遍莊嚴種種神力。或者在一個世界示現上生到兜率宮而作佛事；或者在一個世界示現
【English Translation】 English version: O Great Compassion, may they dwell in ultimate great loving-kindness, may they initiate the practices of all Bodhisattvas, may they cultivate all Samadhi gates, may they realize and enter the state attained by the sages, may they observe the true nature of all dharmas, may they increase the power of Samantabhadra's vows, and may their minds be equal towards all sentient beings. I beseech your compassionate mercy to explain to me how Bodhisattvas learn the practices of Bodhisattvas, how they cultivate the path of Bodhisattvas, so that they may quickly attain purity, quickly attain clarity, and be fully endowed with perfect merits through their cultivation. At that time, the Elder Vimoksha (Liberation) entered the supreme Samadhi gate of Bodhisattvas due to the power of the good roots accumulated in the past, the majestic power of the Tathagata (Thus Come One) in the present, the power of Manjushri's (Gentle Glory) recollection, and the blessings of the original vows of all the virtuous teachers in the ten directions. This Samadhi is named 'Universal Absorption of All Buddha Lands Revolving Dharani (mantra)'. Upon entering the Samadhi, his body became pure and radiant, and within his body, there appeared the Buddhas, as numerous as the fine dust particles in each of the ten directions, along with the pure and magnificent assemblies, the light of the Bodhimanda (enlightenment place), and other such scenes; also appeared the Bodhisattvas who had practiced together with those Buddhas in the past, the miraculous transformations they had manifested, the vast vows they had made, the auxiliary practices they had cultivated, the various paths of liberation they had purified, the pure adornments they had possessed, and the various Bodhisattva practices they had cultivated; also seen were those Buddhas attaining perfect enlightenment, turning the wondrous Dharma wheel, and teaching sentient beings; all of these were clearly manifested within his body without any obstruction. Also, within his body, his form was universally manifested in all Buddha lands, pervading everywhere; his body and the Buddha lands interpenetrated without obstruction, displaying various forms and appearances without coming or going, each dwelling in its own order without mixing. That is to say: various Buddha lands each have their own unique adornments, various assemblies of retinue are complete, various dignified manners of respectful offerings, and various Bodhimandas are each adorned. Within them, the Buddhas manifest various miraculous games, establish various different vehicles of teachings, display various vast gates of vows, and universally adorn with various divine powers. In one world, they manifest ascending to the Tushita Heaven and performing the work of a Buddha; in another world, they manifest
界沒兜率天，下入王宮而作佛事；或現處胎種種神變；或現誕生種種瑞相；或現嬰孩種種遊戲；或示童子現處內宮；或現出家示行苦行；或詣覺樹坐于道場；或現神通破魔軍眾；或現自在成無上道；或現諸王勸請說法；或現受請轉妙法輪；或現天、龍、乾闥婆等恭敬圍繞，常隨守護；或現其身遍入諸趣；或往一切眾生住處；或時示現度眾生已，入般涅槃，為令世間咸增戀慕；或現舍利全身、碎身，分佈人天，令興福祐；或遍人天起大塔廟，莊嚴國界，饒益眾生。
彼諸如來於種種世界，種種趣生，種種部類，種種眾會，種種根器，種種樂欲，種種業行，種種信解，種種根力，種種修習，種種行愿，種種覺悟，種種心想，種種煩惱，隨眠習氣；如是一切眾生海中，以佛威力廣現神通，遍一切處施作佛事。所謂：或處極微塵量道場，或處無邊廣大道場，或處一由旬量道場，或處十由旬量道場，乃至或處與不可說不可說佛剎極微塵數諸世界海，其量正等眾會道場；以種種神通，種種音聲，種種言辭，種種辯才，種種訓釋，于諸如來聖諦海中，以種種無畏大師子吼，為種種眾生演說種種修多羅海，開示種種陀羅尼門，普轉種種如來法輪，普授種種諸菩薩記。彼諸如來所說法門，所出言音，善財童子悉能聽受，憶持不忘，
【現代漢語翻譯】 現代漢語譯本：有時在兜率天（Tusita Heaven）示現，然後下降到王宮中進行佛事；有時示現入胎時的種種神奇變化；有時示現誕生時的種種吉祥徵兆；有時示現嬰孩時的種種嬉戲玩耍；有時示現童子在宮中生活；有時示現出家修行，進行苦行；有時前往菩提樹下，坐在道場中；有時示現神通，擊敗魔軍；有時示現自在，成就無上正道；有時示現諸王勸請說法；有時示現接受邀請，轉動微妙的法輪；有時示現天、龍、乾闥婆（Gandharva）等恭敬圍繞，常隨守護；有時示現自身遍入各道眾生；有時前往一切眾生居住的地方；有時示現度化眾生后，進入涅槃（Parinirvana），爲了讓世間眾生更加戀慕；有時示現舍利，全身或碎身，分佈在人天兩界，使眾生興起福德；有時在人天兩界建立巨大的塔廟，莊嚴國土，饒益眾生。 那些如來在種種世界，種種趣生，種種部類，種種集會，種種根器，種種喜好，種種業行，種種信解，種種根力，種種修行，種種行愿，種種覺悟，種種心念，種種煩惱，隨眠習氣；在這樣的一切眾生海中，以佛的威神力量廣泛示現神通，在一切地方進行佛事。例如：有時在極微塵大小的道場，有時在無邊廣大的道場，有時在一由旬（Yojana）大小的道場，有時在十由旬大小的道場，乃至有時在與不可說不可說佛剎極微塵數諸世界海一樣大小的集會道場；以種種神通，種種音聲，種種言辭，種種辯才，種種訓釋，在如來聖諦海中，以種種無畏的大師子吼，為種種眾生演說種種修多羅（Sutra）海，開示種種陀羅尼（Dharani）門，普遍轉動種種如來法輪，普遍授予種種菩薩記。那些如來所說的法門，所發出的言音，善財童子都能聽受，憶持不忘。
【English Translation】 English version: Sometimes they manifest in Tusita Heaven, then descend into royal palaces to perform Buddha-deeds; sometimes they manifest various miraculous changes during conception; sometimes they manifest various auspicious signs at birth; sometimes they manifest various playful activities as infants; sometimes they manifest as youths living in palaces; sometimes they manifest leaving home to practice asceticism; sometimes they go to the Bodhi tree and sit in the place of enlightenment; sometimes they manifest supernatural powers to defeat the armies of Mara; sometimes they manifest freedom, attaining the unsurpassed path; sometimes they manifest kings requesting them to preach the Dharma; sometimes they manifest accepting invitations to turn the wondrous Dharma wheel; sometimes they manifest gods, dragons, Gandharvas, etc., respectfully surrounding and constantly protecting them; sometimes they manifest their bodies pervading all realms of existence; sometimes they go to the places where all beings dwell; sometimes, after having liberated beings, they manifest entering Parinirvana, to increase the world's longing; sometimes they manifest relics, whole or fragmented, distributed among humans and gods, bringing blessings; sometimes they build great stupas and temples throughout the human and divine realms, adorning the lands and benefiting beings. Those Tathagatas, in various worlds, various realms of existence, various categories, various assemblies, various capacities, various inclinations, various karmic actions, various beliefs and understandings, various powers of faculties, various practices, various vows and aspirations, various awakenings, various thoughts, various afflictions, latent tendencies; in such an ocean of all beings, through the Buddha's majestic power, they widely manifest supernatural powers, performing Buddha-deeds everywhere. For example: sometimes in a place of enlightenment the size of a mote of dust, sometimes in an immeasurably vast place of enlightenment, sometimes in a place of enlightenment the size of a yojana, sometimes in a place of enlightenment the size of ten yojanas, and even sometimes in an assembly place of enlightenment equal in size to the number of worlds in inexpressible inexpressible Buddha-lands; with various supernatural powers, various sounds, various words, various eloquence, various explanations, in the ocean of the Tathagatas' holy truths, with various fearless lion's roars, they expound various Sutra oceans for various beings, reveal various Dharani gates, universally turn the various Dharma wheels of the Tathagatas, and universally bestow predictions of Buddhahood upon various Bodhisattvas. The Dharma teachings spoken by those Tathagatas, the sounds they utter, Sudhana can hear, receive, remember, and not forget.
思惟觀察；亦見諸佛及諸菩薩不可思議諸三昧門，自在神變。
爾時，解脫長者現是相已，即從三昧安詳而起，告善財童子言：「善男子！我已於此甚深無礙莊嚴解脫門自在入出。
「善男子！我住於此解脫門時，即見東方閻浮檀金光明世界，龍自在王如來、應、正等覺道場眾會之所圍繞，毗盧遮那藏菩薩而為上首；又見南方速疾具足諸力世界，遍覆普香王如來、應、正等覺道場眾會之所圍繞，思惟心王菩薩而為上首；又見西方具足一切香圓滿光世界，須彌燈王如來、應、正等覺道場眾會之所圍繞，無礙心菩薩而為上首；又見北方袈裟幢世界，金剛堅固如來、應、正等覺道場眾會之所圍繞，金剛游步勇猛行菩薩而為上首；又見東北方一切殊勝妙寶世界，無所得境界眼毗盧遮那如來、應、正等覺道場眾會之所圍繞，無所得妙變化菩薩而為上首；又見東南方自在香焰光音世界，香燈王如來、應、正等覺道場眾會之所圍繞，金剛焰慧自在妙因王菩薩而為上首；又見西南方智日焰普光明世界，毗盧遮那普智聲如來、應、正等覺道場眾會之所圍繞，普焰垂髻變現香華光菩薩而為上首；又見西北方普清凈妙香莊嚴藏世界，無量功德海幢圓滿光如來、應、正等覺道場眾會之所圍繞，無礙威力身智幢王菩薩而為上首；又見
【現代漢語翻譯】 現代漢語譯本：
思索觀察，也能見到諸佛和諸菩薩不可思議的各種三昧法門，以及他們自在的神通變化。 當時，解脫長者顯現這種景象后，就從三昧中安詳地起身，告訴善財童子說：『善男子！我已經能夠自在地進入和出離這個甚深無礙的莊嚴解脫門。』 『善男子！我安住在這個解脫門時，就能見到東方閻浮檀金光明世界，龍自在王如來（如來是佛的十號之一，指如實而來，成就正覺者）、應（應供，指值得受人供養）、正等覺（指真正平等覺悟一切真理者）的道場，被大眾圍繞，毗盧遮那藏菩薩（菩薩指發願上求佛道，下化眾生的修行者）為首；又見到南方速疾具足諸力世界，遍覆普香王如來、應、正等覺的道場，被大眾圍繞，思惟心王菩薩為首；又見到西方具足一切香圓滿光世界，須彌燈王如來、應、正等覺的道場，被大眾圍繞，無礙心菩薩為首；又見到北方袈裟幢世界，金剛堅固如來、應、正等覺的道場，被大眾圍繞，金剛游步勇猛行菩薩為首；又見到東北方一切殊勝妙寶世界，無所得境界眼毗盧遮那如來、應、正等覺的道場，被大眾圍繞，無所得妙變化菩薩為首；又見到東南方自在香焰光音世界，香燈王如來、應、正等覺的道場，被大眾圍繞，金剛焰慧自在妙因王菩薩為首；又見到西南方智日焰普光明世界，毗盧遮那普智聲如來、應、正等覺的道場，被大眾圍繞，普焰垂髻變現香華光菩薩為首；又見到西北方普清凈妙香莊嚴藏世界，無量功德海幢圓滿光如來、應、正等覺的道場，被大眾圍繞，無礙威力身智幢王菩薩為首；又見到……』
【English Translation】 English version:
Contemplating and observing, I also see the inconceivable samadhi (a state of meditative consciousness) doors of all Buddhas and Bodhisattvas (enlightenment beings), and their unhindered spiritual transformations. At that time, the Elder Vimoksha (Liberation) having manifested this sign, arose peacefully from samadhi, and said to Sudhana (Good Wealth) the youth: 『Good man! I have already attained the freedom to enter and exit this profound, unobstructed, adorned door of liberation.』 『Good man! When I abide in this door of liberation, I immediately see the Jambudvipa (the continent where we live) Gold Light World in the east, where the Dragon Sovereign King Tathagata (one of the ten titles of a Buddha, meaning 'one who has thus come'), Arhat (worthy of offerings), Samyaksambuddha (perfectly enlightened one) is surrounded by a great assembly in his Bodhimanda (place of enlightenment), with Vairochana Garbha Bodhisattva at its head; I also see the Swiftly Accomplishing All Powers World in the south, where the Universally Covering Fragrance King Tathagata, Arhat, Samyaksambuddha is surrounded by a great assembly in his Bodhimanda, with Thought Mind King Bodhisattva at its head; I also see the All Fragrance Perfect Light World in the west, where the Sumeru Lamp King Tathagata, Arhat, Samyaksambuddha is surrounded by a great assembly in his Bodhimanda, with Unobstructed Mind Bodhisattva at its head; I also see the Kasaya Banner World in the north, where the Vajra Firm Tathagata, Arhat, Samyaksambuddha is surrounded by a great assembly in his Bodhimanda, with Vajra Walking Courageous Practice Bodhisattva at its head; I also see the All Excellent Wonderful Treasure World in the northeast, where the No-Attainment Realm Eye Vairochana Tathagata, Arhat, Samyaksambuddha is surrounded by a great assembly in his Bodhimanda, with No-Attainment Wonderful Transformation Bodhisattva at its head; I also see the Unhindered Fragrant Flame Light Sound World in the southeast, where the Fragrant Lamp King Tathagata, Arhat, Samyaksambuddha is surrounded by a great assembly in his Bodhimanda, with Vajra Flame Wisdom Unhindered Wonderful Cause King Bodhisattva at its head; I also see the Wisdom Sun Flame Universal Light World in the southwest, where the Vairochana Universal Wisdom Sound Tathagata, Arhat, Samyaksambuddha is surrounded by a great assembly in his Bodhimanda, with Universal Flame Hanging Hair Transforming Fragrant Flower Light Bodhisattva at its head; I also see the Universally Pure Wonderful Fragrance Adorned Treasury World in the northwest, where the Immeasurable Merit Sea Banner Perfect Light Tathagata, Arhat, Samyaksambuddha is surrounded by a great assembly in his Bodhimanda, with Unobstructed Powerful Body Wisdom Banner King Bodhisattva at its head; I also see...』
下方師子騰焰解脫光明世界，無礙法界幢具足智慧焰光如來、應、正等覺道場眾會之所圍繞，法界智焰光明遍照世界幢菩薩而為上首；又見上方光明遍照次第出現無盡佛世界，名稱無邊無礙智慧圓滿光幢王如來、應、正等覺道場眾會之所圍繞，無礙精進力法界智幢王菩薩而為上首。
「善男子！我見如是十佛世尊而為上首，如是乃至見於十方各十佛剎極微塵數諸佛如來、應、正等覺道場眾會之所圍繞，一一皆有上首菩薩並諸眷屬，分明顯現；然彼一切世界如來不來至此，我身亦不往詣于彼。
「善男子！我若欲見安樂世界無量壽如來，隨意即見；我若欲見白栴檀香世界月智如來、妙香世界寶光明如來、蓮華世界寶蓮華光明如來、妙金光世界寂靜光如來、妙喜世界不動如來、善住世界師子相如來、鏡光明世界月覺如來、吉祥師子寶莊嚴世界毗盧遮那如來。如是十方一切世界所有如來，我若欲見，隨意即見；然彼如來不來至此，我不往彼。
「善男子！我若欲見盡過去際一切劫中，所有諸佛及彼佛剎種種莊嚴道場眾會，神通變化，調伏眾生；盡未來際一切劫海，所有如來及諸菩薩莊嚴國土眾會道場，調伏眾生，神通變化；如是一切隨念皆見。彼諸如來及彼諸劫，一切佛剎所有莊嚴，種種差別，不來至今
【現代漢語翻譯】 現代漢語譯本：下方，我看見師子騰焰（Shizi Tengyan，獅子般升騰的火焰）解明世界，無礙法界幢（Wuwai Fajie Chuang，無礙法界之旗）具足智慧焰光如來（Zhihui Yan Guang Rulai，智慧火焰光如來）、應、正等覺（Ying Zhengdengjue，應供、正等覺）的道場，被眾會圍繞，法界智焰光明遍照世界幢菩薩（Fajie Zhiyan Guangming Bianzhao Shijie Chuang Pusa，法界智慧火焰光明普照世界之旗菩薩）為上首；我又看見上方，光明遍照次第出現無盡佛世界，名稱無邊無礙智慧圓滿光幢王如來（Wubian Wuwai Zhihui Yuanman Guang Chuang Wang Rulai，無邊無礙智慧圓滿光幢王如來）、應、正等覺的道場，被眾會圍繞，無礙精進力法界智幢王菩薩（Wuwai Jingjin Li Fajie Zhi Chuang Wang Pusa，無礙精進力法界智慧之旗王菩薩）為上首。 『善男子！我看見像這樣十位佛世尊為上首，乃至看見十方各十佛剎極微塵數（Jimi Chenshu，極微小的塵埃數量）的諸佛如來、應、正等覺的道場，被眾會圍繞，每一位都有上首菩薩和眷屬，分明地顯現；然而，那些世界的所有如來都不會來到這裡，我的身體也不會前往那裡。』 『善男子！我如果想看見安樂世界（Anle Shijie）的無量壽如來（Wuliangshou Rulai），隨意就能看見；我如果想看見白栴檀香世界（Bai Zhantanxiang Shijie）的月智如來（Yuezhi Rulai）、妙香世界（Miaoxiang Shijie）的寶光明如來（Baoguangming Rulai）、蓮華世界（Lianhua Shijie）的寶蓮華光明如來（Baolianhua Guangming Rulai）、妙金光世界（Miaojinguang Shijie）的寂靜光如來（Jijingguang Rulai）、妙喜世界（Miaoxi Shijie）的不動如來（Budong Rulai）、善住世界（Shanzhu Shijie）的師子相如來（Shizixiang Rulai）、鏡光明世界（Jingguangming Shijie）的月覺如來（Yuejue Rulai）、吉祥師子寶莊嚴世界（Jixiang Shizi Baozhuangyan Shijie）的毗盧遮那如來（Piluzhena Rulai）。像這樣十方一切世界的所有如來，我如果想看見，隨意就能看見；然而，那些如來不會來到這裡，我也不前往那裡。』 『善男子！我如果想看見盡過去際一切劫中，所有諸佛以及他們佛剎的種種莊嚴道場眾會，神通變化，調伏眾生；盡未來際一切劫海，所有如來以及諸菩薩莊嚴國土的眾會道場，調伏眾生，神通變化；像這樣一切，我隨念都能看見。那些如來以及那些劫，一切佛剎的所有莊嚴，種種差別，都不會來到現在。』
【English Translation】 English version: Below, I see Shizi Tengyan (Lion's Rising Flame) illuminating the world, the Wuwai Fajie Chuang (Unobstructed Dharma Realm Banner) of the Tathagata (Rulai) of Wisdom Flame Light, worthy of offerings, and of Right and Complete Enlightenment (Ying Zhengdengjue), surrounded by assemblies in the Bodhimanda (Daocheng, place of enlightenment), with the Bodhisattva Fajie Zhiyan Guangming Bianzhao Shijie Chuang (Dharma Realm Wisdom Flame Light Illuminating the World Banner) as the leader; and I also see above, the light illuminating and successively appearing endless Buddha worlds, the Tathagata of Boundless and Unobstructed Wisdom Perfect Light Banner King, worthy of offerings, and of Right and Complete Enlightenment, surrounded by assemblies in the Bodhimanda, with the Bodhisattva Wuwai Jingjin Li Fajie Zhi Chuang Wang (Unobstructed Diligence Power Dharma Realm Wisdom Banner King) as the leader. 'Good man! I see ten such World Honored Ones as leaders, and even see in the ten directions, each with ten Buddha lands, as many Buddhas, Tathagatas, worthy of offerings, and of Right and Complete Enlightenment, as there are extremely small dust particles, surrounded by assemblies in the Bodhimanda, each with a leading Bodhisattva and retinue, clearly manifested; however, all the Tathagatas of those worlds do not come here, nor does my body go to them.' 'Good man! If I wish to see the Amitayus Tathagata (Wuliangshou Rulai) of the Land of Bliss (Anle Shijie), I can see him at will; if I wish to see the Moon Wisdom Tathagata (Yuezhi Rulai) of the White Sandalwood Fragrance World (Bai Zhantanxiang Shijie), the Jewel Light Tathagata (Baoguangming Rulai) of the Wonderful Fragrance World (Miaoxiang Shijie), the Jewel Lotus Light Tathagata (Baolianhua Guangming Rulai) of the Lotus World (Lianhua Shijie), the Tranquil Light Tathagata (Jijingguang Rulai) of the Wonderful Golden Light World (Miaojinguang Shijie), the Immovable Tathagata (Budong Rulai) of the Wonderful Joy World (Miaoxi Shijie), the Lion Appearance Tathagata (Shizixiang Rulai) of the Well-Dwelling World (Shanzhu Shijie), the Moon Awareness Tathagata (Yuejue Rulai) of the Mirror Light World (Jingguangming Shijie), and the Vairocana Tathagata (Piluzhena Rulai) of the Auspicious Lion Jewel Adornment World (Jixiang Shizi Baozhuangyan Shijie). All the Tathagatas of all the worlds in the ten directions, if I wish to see them, I can see them at will; however, those Tathagatas do not come here, nor do I go there.' 'Good man! If I wish to see all the Buddhas in all the kalpas of the past, and the various adorned Bodhimandas and assemblies of their Buddha lands, their miraculous transformations, and their taming of sentient beings; and all the Tathagatas and Bodhisattvas in all the kalpas of the future, adorning their lands, their assemblies in the Bodhimandas, their taming of sentient beings, and their miraculous transformations; I can see all of these as soon as I think of them. Those Tathagatas and those kalpas, and all the adornments of all the Buddha lands, in all their differences, do not come to the present.'
，我心亦不入彼過、未；然其所見，皆如現在。
「善男子！我能了知十方三世一切如來及諸菩薩國土莊嚴、神通等事，無所從來亦無所去，無有行處亦無住處，亦知己身無去無來，無行住處。所以者何？知一切佛及與我心皆如夢故，如夢所見，從分別生。見一切佛從自心起，又知自心如器中水，悟解諸法如水中影；又知自心猶如幻術，知一切法如幻所作；又知自心諸佛菩薩悉皆如響，譬如空谷隨聲發響，悟解自心，隨念見佛，我如是知，如是憶念，所見諸佛皆由自心。善男子！當知菩薩修諸佛法，凈諸佛剎，積集妙行，調伏眾生，發大誓願，入一切智，自在遊戲不可思議解脫法門，得佛菩提，現大神通，遍往十方一切法界，以微細智，普入諸劫，如是一切佛菩薩法，皆由自心。
「善男子！諸業虛妄，積集名心，末那思量，意識分別，眼等五識，了境不同。愚癡凡夫，不能覺知，怖老病死，求入涅槃；生死涅槃二俱不識，於一切境妄起分別。又由未來諸根五塵境界斷滅，凡愚之人以為涅槃，諸佛菩薩自證悟時，轉阿賴耶得本覺智。善男子！一切凡愚迷佛方便，執有三乘，不了三界由心所起，不知三世一切佛法自心現量，見外五塵執為實有，猶如牛羊不能覺知，生死輪中無由出離。
「善男子！佛
【現代漢語翻譯】 現代漢語譯本：我的心也不執著於過去或未來，然而我所見的一切，都如同現在一樣。
『善男子！我能夠了知十方三世一切如來（tathagata，佛的稱號）以及諸菩薩的國土莊嚴、神通等事，這些都沒有從哪裡來，也沒有到哪裡去，沒有行走的處所，也沒有停留的處所。我也知道自己的身體沒有來也沒有去，沒有行走也沒有停留的處所。這是為什麼呢？因為我知道一切佛和我的心都如同夢境一樣，如同夢中所見，都是從分別心產生的。見到一切佛都是從自己的心生起的，又知道自己的心如同器皿中的水，領悟一切法如同水中的影子；又知道自己的心如同幻術，知道一切法如同幻術所變現；又知道自己的心，諸佛菩薩都如同回聲，譬如空谷中隨著聲音發出迴響，領悟自己的心，隨著念頭見到佛，我這樣知道，這樣憶念，所見到的諸佛都是由自己的心所顯現的。善男子！應當知道菩薩修習諸佛的法，清凈諸佛的剎土（buddha-ksetra，佛的國土），積累殊勝的修行，調伏眾生，發起大誓願，進入一切智（sarvajna，佛的智慧），自在地遊戲于不可思議的解脫法門，獲得佛的菩提（bodhi，覺悟），顯現大神通，普遍前往十方一切法界，以微細的智慧，普遍進入諸劫，像這樣一切佛菩薩的法，都是由自己的心所顯現的。
『善男子！諸業都是虛妄的，積聚起來稱為心，末那（manas，意識的根本）思量，意識分別，眼等五識，了知境界各不相同。愚癡的凡夫，不能覺知，害怕衰老、疾病和死亡，尋求進入涅槃（nirvana，寂滅），對於生死和涅槃兩者都不認識，對於一切境界妄起分別。又因為未來諸根和五塵境界斷滅，凡愚之人以為這就是涅槃，諸佛菩薩自己證悟的時候，轉阿賴耶（alaya-vijnana，藏識）得到本覺智（prakrti-prabhasvara-citta，本來的清凈心）。善男子！一切凡夫愚昧地迷失了佛的方便法門，執著于有三乘（yana，乘，指聲聞乘、緣覺乘、菩薩乘），不瞭解三界（triloka，欲界、色界、無色界）是由心所生起的，不知道三世一切佛法都是自心現量的，見到外在的五塵境界就執著認為是真實存在的，如同牛羊一樣不能覺知，在生死輪迴中沒有辦法出離。
『善男子！佛』
【English Translation】 English version: My mind also does not dwell on the past or the future; yet, all that I see is like the present.
'Good man! I am able to know all the Tathagatas (Buddha's title) of the ten directions and the three times, as well as the adornments of the lands of all Bodhisattvas, their supernormal powers, and so on. These have not come from anywhere, nor do they go anywhere; there is no place where they travel, nor is there a place where they dwell. I also know that my own body has neither come nor gone, and has no place of travel or dwelling. Why is this so? Because I know that all Buddhas and my mind are like a dream; like what is seen in a dream, they arise from discrimination. Seeing all Buddhas arises from one's own mind, and I also know that my mind is like water in a vessel, realizing that all dharmas are like reflections in water. I also know that my mind is like an illusion, knowing that all dharmas are like what is created by illusion. I also know that my mind, all Buddhas and Bodhisattvas, are all like an echo, like an echo in an empty valley that follows a sound. Realizing my own mind, I see Buddhas according to my thoughts. I know this, I remember this, and all the Buddhas I see are manifested by my own mind. Good man! You should know that Bodhisattvas cultivate the dharmas of all Buddhas, purify the Buddha-ksetras (Buddha's lands), accumulate excellent practices, tame sentient beings, make great vows, enter into all-knowing wisdom (sarvajna, Buddha's wisdom), freely play in the inconceivable gates of liberation, attain Buddha's Bodhi (enlightenment), manifest great supernormal powers, and universally go to all the dharma realms of the ten directions. With subtle wisdom, they universally enter into all kalpas. All these dharmas of Buddhas and Bodhisattvas are manifested by one's own mind.
'Good man! All karmas are illusory; their accumulation is called mind. Manas (the root of consciousness) contemplates, consciousness discriminates, and the five senses, such as the eyes, perceive different realms. Foolish ordinary people are unable to realize this, fear old age, sickness, and death, and seek to enter Nirvana (extinction). They do not understand either birth and death or Nirvana, and they falsely discriminate all realms. Furthermore, because the future cessation of the senses and the five sense objects is mistaken by foolish people as Nirvana, when Buddhas and Bodhisattvas realize enlightenment themselves, they transform the alaya-vijnana (store consciousness) and attain the original wisdom (prakrti-prabhasvara-citta, the original pure mind). Good man! All ordinary people are foolishly deluded by the expedient teachings of the Buddha, clinging to the existence of the three vehicles (yana, referring to Sravaka-yana, Pratyekabuddha-yana, and Bodhisattva-yana), not understanding that the three realms (triloka, the desire realm, the form realm, and the formless realm) arise from the mind, not knowing that all the Buddha's dharmas of the three times are the direct manifestation of one's own mind. They see the external five sense objects and cling to them as real, like cows and sheep unable to realize, and thus have no way to escape the cycle of birth and death.
'Good man! Buddha'
說諸法無生無滅，亦無三世，何以故？如自心現五塵境界，本無有故；有無諸法本不生故，如兔角等；聖者自悟境界如是。善男子！愚癡凡夫妄起分別，無中執有，有中執無，取阿賴耶種種行相，墮于生滅二種見中，不了自心而起分別。善男子！當知自心即是一切佛菩薩法，由知自心即佛法故，則能凈一切剎，入一切劫。是故，善男子！應以善法扶助自心，應以法雨潤澤自心，應以妙法治凈自心，應以精進堅固自心，應以忍辱卑下自心，應以禪定清凈自心，應以智慧明利自心，應以佛德發起自心，應以平等廣博自心，應以十力、四無所畏明照自心。
「善男子！我唯於此如來甚深無礙莊嚴解脫法門，自在入出；如諸菩薩摩訶薩住無礙智，行無礙行，于諸境界無不通達，現前常得見一切佛廣大三昧，住一切佛無涅槃際，成正覺門；普遍了知諸三昧海，所有境界能隨觀察，三世諸法悉皆平等；分身遍往一切剎海，入于諸佛無分別處，一切境界皆悉現前，常能觀察一切諸法，以圓滿智盡能說行一切菩薩功德行愿，于其身中悉能顯現一切世界成壞之相，而於自身及彼世界不生二想；如是妙行，而我云何能知、能說？
「善男子！從此南行閻浮提畔有一住處，名遍無垢；彼有比丘，名曰海幢。汝詣彼問菩薩云何學菩
【現代漢語翻譯】 現代漢語譯本： 說一切法無生無滅，也沒有過去、現在、未來這三世，這是為什麼呢？因為就像我們自己的心顯現出五塵（色、聲、香、味、觸）的境界，這些境界本來就是不存在的；有和無這些法，本來就不曾產生，就像兔子的角一樣（虛幻不存在）；聖者自己領悟到的境界就是這樣的。善男子！愚癡的凡夫妄自產生分別，在沒有中執著為有，在有中執著為無，執取阿賴耶識（第八識，含藏一切種子）的種種行相，從而陷入生滅這兩種錯誤的見解中，不瞭解自己的心而產生分別。善男子！應當知道自己的心就是一切佛菩薩的法，因為知道自己的心就是佛法，就能清凈一切佛土，進入一切劫（時間單位）。因此，善男子！應當用善法扶助自己的心，應當用法雨滋潤自己的心，應當用妙法治理清凈自己的心，應當用精進堅固自己的心，應當用忍辱謙卑自己的心，應當用禪定清凈自己的心，應當用智慧明利自己的心，應當用佛的功德發起自己的心，應當用平等廣博自己的心，應當用十力（如來十種力量）、四無所畏（佛的四種無所畏懼的自信）來明照自己的心。
善男子！我只是對於如來甚深無礙莊嚴解脫法門，能夠自在地進入和出來；就像諸位菩薩摩訶薩（大菩薩）安住于無礙的智慧，實行無礙的修行，對於一切境界沒有不通達的，常常能夠親眼見到一切佛的廣大三昧（禪定），安住於一切佛沒有涅槃（寂滅）的境界，成就正覺（成佛）的法門；普遍瞭解諸三昧海，所有境界都能隨之觀察，過去、現在、未來三世的諸法都平等無差別；分身遍佈一切佛土，進入諸佛沒有分別的境界，一切境界都能夠顯現在眼前，常常能夠觀察一切諸法，用圓滿的智慧完全能夠說出和實行一切菩薩的功德和願行，在自身中能夠顯現一切世界成住壞空（成、住、壞、空）的景象，而對於自身和那些世界不產生兩種不同的想法；像這樣奇妙的修行，我又怎麼能夠知道、能夠說出來呢？
善男子！從這裡向南走，在閻浮提（我們所居住的這個世界）的邊上，有一個住處，名叫遍無垢；那裡有一位比丘，名叫海幢。你到那裡去問他，菩薩應該如何學習菩薩的修行。
【English Translation】 English version: It is said that all dharmas are without arising or ceasing, and also without the three times (past, present, and future). Why is this so? It is because, like the five sense realms (form, sound, smell, taste, and touch) that appear from one's own mind, they are fundamentally non-existent; the dharmas of existence and non-existence are fundamentally unborn, like the horns of a rabbit (illusory and non-existent); the realm that the sages realize for themselves is like this. Good man! Foolish ordinary people falsely give rise to discriminations, clinging to existence in non-existence, and clinging to non-existence in existence, grasping the various aspects of the Alaya consciousness (the eighth consciousness, containing all seeds), thus falling into the two views of arising and ceasing, not understanding their own mind and giving rise to discriminations. Good man! You should know that your own mind is the dharma of all Buddhas and Bodhisattvas. Because you know that your own mind is the Buddha dharma, you can purify all Buddha lands and enter all kalpas (units of time). Therefore, good man! You should support your own mind with good dharmas, you should nourish your own mind with the rain of dharma, you should govern and purify your own mind with wonderful dharmas, you should strengthen your own mind with diligence, you should humble your own mind with patience, you should purify your own mind with meditation, you should enlighten your own mind with wisdom, you should arouse your own mind with the virtues of the Buddha, you should broaden your own mind with equality, and you should illuminate your own mind with the ten powers (ten powers of the Tathagata) and the four fearlessnesses (four kinds of fearless confidence of the Buddha).
Good man! I am only able to freely enter and exit this profound, unobstructed, adorned liberation dharma gate of the Tathagata; like the Bodhisattva Mahasattvas (great Bodhisattvas) who abide in unobstructed wisdom, practice unobstructed conduct, and are unobstructed in all realms, they are always able to see the vast samadhi (meditative concentration) of all Buddhas, abide in the realm of all Buddhas without nirvana (extinction), and accomplish the gate of right enlightenment (becoming a Buddha); they universally understand the seas of all samadhis, and are able to observe all realms accordingly, all dharmas of the three times are equal and without difference; they can manifest bodies throughout all Buddha lands, enter the realm of all Buddhas without discrimination, all realms can appear before them, they are always able to observe all dharmas, and with perfect wisdom, they are fully able to speak and practice all the meritorious conduct and vows of the Bodhisattvas, and within their own bodies, they can manifest the appearances of the formation, abiding, destruction, and emptiness of all worlds, and they do not give rise to two different thoughts about themselves and those worlds; such wonderful practices, how can I know or speak of them?
Good man! From here, going south, on the edge of Jambudvipa (the world we inhabit), there is a dwelling place called 'Universally Without Defilement'; there is a Bhikshu (monk) there named 'Sea Banner'. You should go there and ask him how a Bodhisattva should learn the practice of a Bodhisattva.
薩行，修菩薩道。」
時，善財童子禮長者足，右繞觀察，思惟瞻仰，稱揚讚歎無量功德；念善知識能為救護，于善知識常生歡喜，依善知識發起行愿，由善知識令我開悟，敬善知識心無違逆，事善知識無有諂誑，于善知識心常隨順；于善知識起慈母想，令我遠離一切顛倒，于善知識起慈父想，令我成就菩薩善法；如是思惟深生愛樂，悲泣流淚辭退而去。
爾時，善財童子一心正念彼長者教，隨順觀察，如說修行；憶持彼不思議菩薩解脫門，思惟彼不思議智慧光明門，深入彼不思議法界次第門，悟解彼不思議遍入普法門，明見彼不思議如來神變，觀察彼不思議普入佛剎，深信彼不思議佛力莊嚴，照現彼不思議菩薩三昧，了達彼不思議差別世界，修集彼不思議菩薩凈業，發起彼不思議廣大誓願。如是觀察，漸次南行，向閻浮提畔無垢聚落，周遍尋覓海幢比丘。
乃見處在經行林側，結跏趺坐，端身正念，離出入息，無別思覺，住不思議廣大三昧，以三昧力現大神通。于其身上，從頂至足，一切肢分，一切毛孔，悉現無量不思議數同自身相一切身云，遍一切處現一切身：為普供養一切如來故，為普嚴凈一切佛剎故，為普成熟一切菩薩故，為普調伏一切眾生故，為普濟拔諸苦蘊故，為普除斷三惡趣故，為
【現代漢語翻譯】 現代漢語譯本：『要實行，修持菩薩之道。』 當時，善財童子禮拜長者的腳，右繞觀察，思索瞻仰，稱揚讚歎他無量的功德；想到善知識能夠救護自己，對善知識常常生起歡喜心，依靠善知識發起修行和願望，由善知識使我開悟，尊敬善知識的心沒有違逆，侍奉善知識沒有諂媚欺騙，對善知識的心常常隨順；對善知識生起慈母般的想法，使我遠離一切顛倒，對善知識生起慈父般的想法，使我成就菩薩的善法；這樣思索，深深地產生愛慕和喜悅，悲傷地流著眼淚告辭離去。 這時，善財童子一心正念著那位長者的教誨，隨順觀察，按照所說的修行；憶持著那不可思議的菩薩解脫門，思索著那不可思議的智慧光明門，深入那不可思議的法界次第門，領悟那不可思議的遍入普法門，明見那不可思議的如來神變，觀察那不可思議的普入佛剎，深信那不可思議的佛力莊嚴，照見那不可思議的菩薩三昧，了達那不可思議的差別世界，修集那不可思議的菩薩凈業，發起那不可思議的廣大誓願。這樣觀察，漸漸地向南行走，前往閻浮提（Jambudvipa，指我們所居住的這個世界）邊上的無垢聚落，到處尋覓海幢比丘（Samudraketu Bhiksu）。 於是看見他處在經行林邊，結跏趺坐，端正身體，正念現前，沒有出入氣息，沒有其他的思緒和感覺，安住在不可思議的廣大三昧中，用三昧的力量顯現大神通。在他的身上，從頭頂到腳底，一切肢體，一切毛孔，都顯現出無量不可思議數量的與自身相同的身云，遍佈一切地方顯現一切身：爲了普遍供養一切如來，爲了普遍莊嚴清凈一切佛剎，爲了普遍成熟一切菩薩，爲了普遍調伏一切眾生，爲了普遍救拔各種苦難，爲了普遍斷除三惡道，爲了
【English Translation】 English version: 『Practice, cultivate the Bodhisattva path.』 At that time, Sudhana (善財童子) bowed at the feet of the elder, circumambulated him to observe, contemplated and looked up to him, praising and extolling his immeasurable merits; thinking that the good teacher could protect him, he constantly felt joy towards the good teacher, relied on the good teacher to initiate practice and vows, was enlightened by the good teacher, respected the good teacher without any opposition, served the good teacher without flattery or deceit, and always followed the good teacher's mind; he thought of the good teacher as a loving mother, enabling him to be free from all inversions, and thought of the good teacher as a loving father, enabling him to accomplish the good dharmas of a Bodhisattva; contemplating in this way, he deeply generated love and joy, and with tears of sorrow, he took his leave. Then, Sudhana single-mindedly kept in mind the teachings of that elder, followed and observed, and practiced as instructed; he remembered that inconceivable door of liberation of the Bodhisattva, contemplated that inconceivable door of wisdom and light, deeply entered that inconceivable door of the order of the Dharma realm, understood that inconceivable door of universal entry into all dharmas, clearly saw that inconceivable transformation of the Tathagata, observed that inconceivable universal entry into all Buddha lands, deeply believed in that inconceivable adornment of the Buddha's power, illuminated that inconceivable samadhi of the Bodhisattva, understood those inconceivable differentiated worlds, cultivated those inconceivable pure actions of the Bodhisattva, and initiated those inconceivable vast vows. Observing in this way, he gradually traveled south, towards the Immaculate Settlement (無垢聚落) on the edge of Jambudvipa (閻浮提), everywhere seeking the Bhiksu Samudraketu (海幢比丘). Then he saw him sitting in the lotus posture, in the side of the walking meditation grove, with his body upright, his mind present, without inhalation or exhalation, without other thoughts or feelings, abiding in the inconceivable vast samadhi, and using the power of samadhi to manifest great spiritual powers. On his body, from the top of his head to the soles of his feet, all limbs, all pores, manifested countless inconceivable numbers of cloud-like bodies identical to his own, pervading all places and manifesting all bodies: for the sake of universally making offerings to all Tathagatas, for the sake of universally adorning and purifying all Buddha lands, for the sake of universally maturing all Bodhisattvas, for the sake of universally subduing all sentient beings, for the sake of universally rescuing all sufferings, for the sake of universally cutting off the three evil paths, for the sake of
普開示人天路故，為普銷滅煩惱毒故，為令眾生普入甚深智慧海故，為令眾生究竟安住一切智故。
從兩足下出無數佛剎極微塵數長者、居士、婆羅門眾相似身云，首戴華冠，身垂瓔珞，明珠系頂，被服莊嚴，無量童男以為眷屬；普往十方一切世界，悉以一切上妙供具普施眾生。所謂：普雨一切上味如法飲食，一切上妙雜色寶華，一切衣服，一切瓔珞，一切鬘帶，一切薰香，一切涂香，一切寶器，一切宮室，一切欲樂資生之具；於一切處救攝一切貧窮眾生，充濟所須，令其滿足；安慰一切苦惱眾生，獲身心樂，令其歡喜；成熟一切善根眾生，心意調柔，令其清凈，究竟無上菩提之道；如是示現充滿十方。
從其兩膝出現無數百千萬億諸剎帝利及婆羅門並其眷屬相似身云，皆悉聰慧，具諸藝業，世出世間無不通達，種種色相，種種形貌，種種衣服，上妙莊嚴，普遍十方一切世界，恒以四攝攝諸眾生。謂：與財寶令其富樂，可意語言令聞歡喜，或以同事勸導誘進；如是一切貧者令足，病者令愈，危者令安，怖者令止，有憂苦者令其快樂。復以方便咸使發心，授以正法，令其開悟，速疾令其離諸不善，集眾善法，從生死泥拔濟令出，住真實義無畏法中，如是示現充滿十方。
從其臍輪出等眾生數異道諸仙
【現代漢語翻譯】 現代漢語譯本：爲了普遍開示人天之路，爲了普遍消滅煩惱的毒害，爲了使眾生普遍進入甚深的智慧海洋，爲了使眾生最終安住於一切智的境界。 從佛的雙足下涌現出無數如同佛剎極微塵數般的長者、居士、婆羅門等眾生的相似身云，他們頭戴華麗的寶冠，身上垂掛著瓔珞，明珠裝飾在頭頂，身穿莊嚴的服飾，並有無數童男作為眷屬；他們普遍前往十方一切世界，用一切最上等的供養物品普遍施予眾生。這些供養包括：普遍降下一切上等的美味如法飲食，一切上妙的雜色寶華，一切衣服，一切瓔珞，一切鬘帶，一切薰香，一切涂香，一切寶器，一切宮室，一切滿足慾望和生活所需的物品；在一切地方救濟和攝受一切貧窮的眾生，滿足他們所需，使他們感到滿足；安慰一切受苦惱的眾生，使他們獲得身心的快樂，讓他們歡喜；成熟一切具有善根的眾生，使他們的心意調柔，讓他們清凈，最終達到無上菩提之道；這樣的示現充滿了十方世界。 從佛的雙膝出現無數百千萬億的剎帝利（統治階級）和婆羅門（祭司階級）及其眷屬的相似身云，他們都非常聰慧，具備各種技藝，對於世間和出世間的一切都通達無礙，具有各種不同的顏色、形狀和服飾，以最上等的莊嚴裝飾自己，普遍前往十方一切世界，恒常以四攝法攝受眾生。這四攝法是：給予財寶使他們富足快樂，用令人歡喜的語言使他們聽聞後感到高興，或者通過共同做事來勸導和引導他們；像這樣，使一切貧窮的人得到滿足，使生病的人痊癒，使處於危險中的人得到平安，使恐懼的人停止恐懼，使有憂愁痛苦的人得到快樂。並且用方便法門使他們都發菩提心，傳授他們正法，使他們開悟，迅速使他們遠離一切不善的行為，聚集各種善法，從生死的泥潭中拔救出來，讓他們安住在真實的、無畏的法中，這樣的示現充滿了十方世界。 從佛的臍輪涌現出數量等同於眾生的異道諸仙（指外道修行者）
【English Translation】 English version: For the purpose of universally revealing the path of humans and gods, for the purpose of universally eliminating the poison of afflictions, for the purpose of enabling all beings to universally enter the profound ocean of wisdom, for the purpose of enabling all beings to ultimately abide in the state of omniscient wisdom. From beneath the Buddha's two feet emerged countless clouds of similar bodies of elders, householders, and Brahmins, as numerous as the infinitesimal dust particles of Buddha-lands. They wore jeweled crowns on their heads, adorned with necklaces, with pearls adorning their tops, and dressed in magnificent attire, accompanied by countless young boys as their retinue. They universally went to all worlds in the ten directions, universally bestowing all the most excellent offerings upon all beings. These offerings included: universally raining down all the most excellent and delicious lawful foods, all the most exquisite and colorful precious flowers, all kinds of clothing, all kinds of necklaces, all kinds of garlands, all kinds of incense, all kinds of perfumes, all kinds of precious vessels, all kinds of palaces, and all kinds of objects that fulfill desires and necessities of life. In all places, they rescued and embraced all impoverished beings, fulfilling their needs and making them content; they comforted all suffering beings, enabling them to attain joy in body and mind, making them happy; they matured all beings with good roots, making their minds gentle, purifying them, and ultimately leading them to the path of unsurpassed Bodhi. Such manifestations filled the ten directions. From the Buddha's two knees emerged countless hundreds of millions of nayutas of similar body clouds of Kshatriyas (warrior class) and Brahmins (priestly class) and their retinues. All of them were intelligent, skilled in various arts, and thoroughly understood both worldly and transcendental matters. They had various colors, shapes, and clothing, adorned with the most excellent ornaments, and universally went to all worlds in the ten directions, constantly embracing all beings with the four means of attraction. These four means are: giving wealth and treasures to make them rich and happy, using pleasing words to make them happy upon hearing, or by working together to encourage and guide them. In this way, they satisfied all the poor, healed the sick, brought peace to those in danger, stopped the fear of the frightened, and brought happiness to those with sorrow and suffering. Furthermore, they used skillful means to encourage all to generate the Bodhi mind, taught them the true Dharma, enlightened them, quickly led them away from all unwholesome actions, gathered all wholesome actions, rescued them from the mire of birth and death, and enabled them to abide in the true and fearless Dharma. Such manifestations filled the ten directions. From the Buddha's navel emerged various clouds of similar bodies of ascetics from different paths (referring to non-Buddhist practitioners), equal in number to all beings.
相似身云，種種形相，各別莊嚴，或服草衣，或衣樹皮，皆執澡瓶，威儀寂靜。將諸仙眾，足步虛空，往返周旋十方世界，咸出無量歌贊之聲，稱揚諸佛所有功德，或嘆菩薩所修梵行，所說妙法，所證清凈，其音和雅，美妙清徹，普聞十方，無有障礙，調伏成熟一切眾生，普攝諸根，不令放逸，令其觀察真實境界；或說諸法皆無自性，使其發起一切智心，令其安住究竟實道；或說世間資生言論；或現方域導俗軌儀；種種善巧，隨宜化度。開一切智出要法門，令諸眾生普得饒益，隨其次第各修其業，如是示現，充滿十方。
從其兩脅出不思議無數龍王、龍子、龍女並其眷屬相似身云，現不思議諸龍神變，遍滿虛空。所謂：雨不思議寶香莊嚴云，不思議寶華莊嚴云，不思議寶鬘莊嚴云，不思議寶蓋莊嚴云，不思議寶幢莊嚴云，不思議寶幡莊嚴云，不思議種種妙寶瓔珞莊嚴云，不思議大摩尼寶王莊嚴云，不思議種種寶座莊嚴云，不思議天寶嚴具莊嚴云，不思議天寶宮殿莊嚴云，不思議諸天、采女歌詠贊嘆莊嚴云，不思議天寶珠網莊嚴云，不思議摩尼須葉臺𧄜寶蓮華莊嚴云，不思議一切摩尼寶冠莊嚴云，不思議無邊光焰天寶莊嚴云，不思議華鬘幢蓋天身莊嚴云，不思議恭敬合掌諸天采女云，不思議含輝吐焰金色蓮華云，
【現代漢語翻譯】 現代漢語譯本 他們身形相似，呈現出種種不同的形態，各自莊嚴，有的穿著草衣，有的穿著樹皮，都拿著澡瓶，威儀寂靜。他們帶領著眾多的仙人，在虛空中行走，往返於十方世界，發出無量的歌贊之聲，稱揚諸佛的所有功德，或者讚歎菩薩所修的梵行，所說的微妙佛法，所證得的清凈境界。他們的聲音和諧優雅，美妙清澈，普遍傳遍十方，沒有任何障礙，調伏和成熟一切眾生，普遍攝持他們的諸根，不讓他們放縱，讓他們觀察真實的境界；或者宣說諸法都沒有自性，使他們發起一切智心，讓他們安住于究竟真實的道路；或者宣說世間生活所需的言論；或者展現各地的風俗習慣，引導世俗的禮儀；用種種善巧方便，隨順眾生的根機進行教化。開啟一切智慧的解脫法門，使一切眾生普遍得到利益，按照次第各自修行自己的業，這樣的示現，充滿了十方世界。 從他們的兩脅中，出現不可思議的無數龍王（Naga Kings）、龍子（Naga Princes）、龍女（Naga Princesses）以及他們的眷屬，身形相似，顯現出不可思議的各種龍神變化，遍滿虛空。他們顯現出：雨下不可思議的寶香莊嚴云，不可思議的寶華莊嚴云，不可思議的寶鬘莊嚴云，不可思議的寶蓋莊嚴云，不可思議的寶幢莊嚴云，不可思議的寶幡莊嚴云，不可思議的種種妙寶瓔珞莊嚴云，不可思議的大摩尼寶王莊嚴云，不可思議的種種寶座莊嚴云，不可思議的天寶嚴具莊嚴云，不可思議的天寶宮殿莊嚴云，不可思議的諸天、采女歌詠贊嘆莊嚴云，不可思議的天寶珠網莊嚴云，不可思議的摩尼須葉臺（Mani-suryapatra-vedika）和寶蓮花莊嚴云，不可思議的一切摩尼寶冠莊嚴云，不可思議的無邊光焰天寶莊嚴云，不可思議的華鬘、幢蓋天身莊嚴云，不可思議的恭敬合掌的諸天采女云，不可思議的含輝吐焰的金色蓮花云。
【English Translation】 English version They had similar bodies, with various forms, each adorned differently. Some wore grass clothing, others wore bark, all carrying water pots, their demeanor peaceful and serene. Leading numerous immortals, they walked in the void, traveling back and forth through the ten directions, emitting countless songs of praise, extolling the virtues of all Buddhas, or praising the pure conduct of Bodhisattvas, the wonderful Dharma they taught, and the pure states they attained. Their voices were harmonious and elegant, beautiful and clear, spreading throughout the ten directions without obstruction, taming and maturing all sentient beings, universally gathering their senses, not letting them wander, guiding them to observe the true reality; or proclaiming that all dharmas have no self-nature, causing them to generate the mind of all-knowing wisdom, leading them to abide in the ultimate true path; or speaking about worldly matters necessary for life; or displaying local customs and guiding secular rituals; using various skillful means, they taught according to the capacities of beings. They opened the gate of liberation through all-knowing wisdom, enabling all beings to universally benefit, each cultivating their own karma in due order. Such manifestations filled the ten directions. From their two sides emerged an inconceivable number of Naga Kings, Naga Princes, Naga Princesses, and their retinues, with similar bodies, manifesting inconceivable transformations of various Naga deities, filling the void. They manifested: clouds adorned with inconceivable precious incense, clouds adorned with inconceivable precious flowers, clouds adorned with inconceivable precious garlands, clouds adorned with inconceivable precious canopies, clouds adorned with inconceivable precious banners, clouds adorned with inconceivable precious pennants, clouds adorned with inconceivable various exquisite precious necklaces, clouds adorned with inconceivable great Mani jewel kings, clouds adorned with inconceivable various precious thrones, clouds adorned with inconceivable heavenly precious ornaments, clouds adorned with inconceivable heavenly precious palaces, clouds adorned with inconceivable heavenly beings and celestial maidens singing praises, clouds adorned with inconceivable heavenly precious pearl nets, clouds adorned with inconceivable Mani-suryapatra-vedika and precious lotuses, clouds adorned with inconceivable all Mani precious crowns, clouds adorned with inconceivable boundless radiant heavenly treasures, clouds adorned with inconceivable flower garlands, banners, and canopies on heavenly bodies, clouds of inconceivable celestial maidens reverently joining their palms, and clouds of inconceivable golden lotuses emitting light and flames.
不思議演說一切諸佛功德大音聲云；如是一切普遍虛空，以為莊嚴，周遍十方一切世界諸佛道場而為供養。普令眾生皆生歡喜，除煩惱熱，得清涼樂，如是示現充滿十方。
從其胸臆吉祥相中出無數佛剎極微塵數阿修羅王並其眷屬相似身云，皆悉示現不可思議巧幻術力，種種神變充滿虛空。所謂：能令無量百千萬億世界皆悉震動，一切山王互相沖擊，一切海水皆大涌沸，諸天宮殿無不動搖，諸魔光明無不隱蔽，諸魔軍眾無不摧伏；普令眾生舍離憍慢，心無放逸，除慳嫉垢，息諸怨害，咸起慈心，破煩惱山，竭愛慾海，長無斗諍，永共和善。復以幻力遊戲神通，開悟群生令離貪著，于諸惡法常樂遠離，怖畏生死，欣求解脫；令出世間一切諸趣，令住無上菩提之心，令修菩薩清凈妙行，令趣菩薩波羅蜜道，令入一切諸菩薩地，令照菩薩微妙法門，令觀菩薩方便善巧。如是示現遍周法界。
從其背出無量阿僧祇佛剎極微塵數聲聞、獨覺相似身云，為諸眾生應以二乘而受化者廣說法要，令其調伏。所謂：為執我者說無有我，為執常者說行無常，為貪行者說不凈觀，為瞋行者說慈心觀，為癡行者說緣起觀，為等分者說與智慧相應境界；各別對治，令遍觀察。為于境界生樂著者，說離諸著無所有性，為遍耽滯五欲境界
【現代漢語翻譯】 現代漢語譯本 不可思議的演說，如同諸佛功德的大音聲云，這樣的一切普遍充滿虛空，以此作為莊嚴，周遍十方一切世界諸佛的道場，用以供養。普遍令眾生都生起歡喜，消除煩惱的熾熱，得到清涼的快樂，這樣的示現充滿十方。 從他的胸臆吉祥相中，涌現出無數佛剎極微塵數（形容數量極多）的阿修羅王（一種神道生物）及其眷屬的相似身云，都示現不可思議的巧妙幻術力量，種種神通變化充滿虛空。他們能夠令無量百千萬億的世界都震動，一切山王互相沖擊，一切海水都大涌沸騰，諸天宮殿沒有不搖動的，諸魔的光明沒有不隱蔽的，諸魔的軍隊沒有不被摧毀的；普遍令眾生捨棄驕慢，心中沒有放縱懈怠，消除慳吝嫉妒的污垢，平息各種怨恨傷害，都生起慈悲之心，破除煩惱的大山，竭盡愛慾的海洋，長久沒有爭鬥，永遠和睦善良。又用幻術的力量遊戲神通，開悟眾生，令他們遠離貪戀執著，對於各種惡法常常樂於遠離，畏懼生死，欣求解脫；令他們出離世間一切的輪迴，令他們安住于無上菩提（覺悟）之心，令他們修習菩薩清凈微妙的修行，令他們趨向菩薩波羅蜜（到達彼岸）的道路，令他們進入一切菩薩的階位，令他們照見菩薩微妙的法門，令他們觀察菩薩方便善巧。這樣的示現遍佈整個法界。 從他的背部涌現出無量阿僧祇（極大的數字）佛剎極微塵數的聲聞（聽聞佛法而修行的人）、獨覺（獨自覺悟的人）的相似身云，為那些應該以二乘（聲聞乘和獨覺乘）而受教化的眾生廣泛宣說佛法要義，令他們調伏。具體來說：為執著有『我』的人說沒有『我』，為執著常住不變的人說一切都在變化，為貪慾強烈的人說不凈觀，為嗔恨強烈的人說慈心觀，為愚癡強烈的人說緣起觀，為心性平等的人說與智慧相應的境界；各自用不同的方法對治，令他們普遍觀察。為那些在境界中產生快樂執著的人，說遠離一切執著，沒有實在的自性，為那些普遍沉溺於五欲（色、聲、香、味、觸）境界的人
【English Translation】 English version Inconceivable speech, like the great sound cloud of all Buddhas' merits, pervades all of space, using this as adornment, encompassing the Buddha's sacred sites in all worlds of the ten directions, offering them as a tribute. Universally causing all sentient beings to generate joy, eliminating the heat of afflictions, obtaining cool bliss, such manifestations fill the ten directions. From the auspicious mark on his chest, countless Asura Kings (a type of deity) and their retinues, similar to clouds, emerge, equal to the number of fine dust particles in countless Buddha lands. They all manifest inconceivable, skillful illusory powers, with various divine transformations filling the void. They are able to cause countless hundreds of thousands of millions of worlds to shake, all mountain kings to collide with each other, all ocean waters to surge and boil, all heavenly palaces to tremble, all demonic lights to be concealed, and all demonic armies to be subdued. They universally cause sentient beings to abandon arrogance, to have no laxity in their minds, to eliminate the defilements of stinginess and jealousy, to quell all resentment and harm, to generate compassionate hearts, to break the mountains of afflictions, to exhaust the oceans of desire, to have no strife for a long time, and to be forever harmonious and kind. They also use the power of illusion to play with divine abilities, enlightening sentient beings, causing them to be free from greed and attachment, to always be happy to stay away from all evil dharmas, to fear birth and death, and to seek liberation with joy. They cause them to leave all the realms of existence in the world, to abide in the heart of unsurpassed Bodhi (enlightenment), to cultivate the pure and subtle practices of Bodhisattvas, to move towards the path of Bodhisattva Paramitas (perfections), to enter all the stages of Bodhisattvas, to illuminate the subtle Dharma doors of Bodhisattvas, and to observe the skillful means of Bodhisattvas. Such manifestations pervade the entire Dharma realm. From his back, countless Asankhyeya (an extremely large number) of Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who achieve enlightenment on their own), similar to clouds, emerge, for those sentient beings who should be taught by the Two Vehicles (Sravakayana and Pratyekabuddhayana), widely expounding the essential teachings of the Dharma, causing them to be tamed. Specifically: for those who cling to a 'self', they speak of no 'self'; for those who cling to permanence, they speak of impermanence; for those with strong greed, they speak of the contemplation of impurity; for those with strong anger, they speak of the contemplation of loving-kindness; for those with strong ignorance, they speak of the contemplation of dependent origination; for those with an equal mind, they speak of the realm corresponding to wisdom; each using different methods to counteract, causing them to observe universally. For those who generate joy and attachment in realms, they speak of being free from all attachments, having no real self-nature; for those who are universally immersed in the realms of the five desires (form, sound, smell, taste, touch)
，說離諸欲無染著性，爲著寂靜定所繫者，說大愿門，令深愛樂。誓普饒益一切眾生，轉於法輪；盡未來際，令諸眾生所愿皆滿，如是遍週一切法界。
從其兩肩出阿僧祇佛剎極微塵數夜叉、羅剎王種種形貌，種種色相，長短廣狹，種種儀容，威勢雄猛，甚可怖畏，無量眷屬而自圍繞。現種種神力，吼種種大聲，隨其所應，作種種方便，遍滿十方一切世界，守護一切善行眾生及諸賢聖、菩薩眾會說法道場。諸有受持菩薩凈行，欣求如來一切正智，若向正住及正住者，或時現作執金剛神，守護諸佛，承事供養及佛住處；或遍守護一切世間，令其不入一切惡道。有恐怖者令得安隱，有疾病者令得除差，在厄難者令除苦惱，有過惡者令自厭悔，有災橫者令其息滅。積集福智大心眾生，令其能轉諸佛法輪，捨生死輪，住正法輪，摧滅一切異道邪論，如是利益，遍滿十方一切法界。
從其腹出無量百千阿僧祇佛剎極微塵數緊那羅王，各與無數百千萬億緊那羅女眷屬圍繞，無量佛剎極微塵數乾闥婆王，各與無數百千萬億乾闥婆女眷屬圍繞。各奏無數阿僧祇百千天樂，歌詠贊嘆一切諸法緣生實性，歌詠贊嘆一切諸佛難思功德，歌詠贊嘆發菩提心普遍威力，歌詠贊嘆一切菩薩修圓滿行，歌詠贊嘆一切諸佛成正覺門，歌詠贊
【現代漢語翻譯】 現代漢語譯本：說的是遠離各種慾望，沒有執著本性，被寂靜的禪定所繫縛的人，宣說大愿之門，使他們深深地喜愛和嚮往。發誓要普遍利益一切眾生，轉動法輪；直到未來無盡的時期，使所有眾生的願望都得到滿足，這樣遍及整個法界。 從他的兩肩涌出無數（阿僧祇）佛剎極微塵數（形容極多）的夜叉（Yaksha，一種守護神）、羅剎王（Rakshasa，一種惡鬼），他們有各種各樣的形貌，各種各樣的顏色，有長有短，有寬有窄，有各種各樣的儀容，威猛雄壯，非常可怕，被無量的眷屬圍繞著。他們展現各種神通力量，發出各種巨大的吼聲，根據眾生的需要，採取各種方便法門，遍佈十方一切世界，守護一切行善的眾生以及諸位賢聖、菩薩的集會說法道場。那些受持菩薩清凈行為，欣求如來一切正智的人，無論是正在趨向正住還是已經安住于正住的人，有時會顯現為執金剛神（Vajrapani，手持金剛杵的護法神），守護諸佛，承事供養諸佛以及佛的住所；有時會普遍守護一切世間，使他們不墮入一切惡道。對於感到恐懼的人，使他們得到安穩；對於生病的人，使他們得到痊癒；對於身處厄難的人，使他們解除痛苦；對於犯過錯的人，使他們自己感到厭惡和悔恨；對於遭遇災禍的人，使他們的災禍平息。對於那些積累福德和智慧，發大心的眾生，使他們能夠轉動諸佛的法輪，捨棄生死輪迴，安住于正法輪，摧毀一切外道邪說，這樣的利益，遍佈十方一切法界。 從他的腹部涌出無數百千阿僧祇佛剎極微塵數的緊那羅王（Kinnara，一種半人半獸的樂神），每個緊那羅王都與無數百千萬億的緊那羅女眷屬圍繞；還有無數佛剎極微塵數的乾闥婆王（Gandharva，一種天上的樂神），每個乾闥婆王都與無數百千萬億的乾闥婆女眷屬圍繞。他們各自演奏無數阿僧祇百千種天樂，歌詠贊嘆一切諸法因緣生起的真實本性，歌詠贊嘆一切諸佛難以思議的功德，歌詠贊嘆發菩提心所產生的普遍威力，歌詠贊嘆一切菩薩修習圓滿的行持，歌詠贊嘆一切諸佛成就正覺的法門，歌詠贊
【English Translation】 English version: It speaks of those who are detached from all desires, without any clinging nature, and who are bound by the stillness of samadhi (meditative absorption), proclaiming the great vows, causing them to deeply love and yearn for it. They vow to universally benefit all sentient beings, turning the Dharma wheel; until the endless future, fulfilling all the wishes of all sentient beings, thus pervading the entire Dharma realm. From his two shoulders emerge countless (asamkhya) dust-mote-like numbers of Buddha-lands of Yakshas (Yaksha, a type of guardian deity) and Rakshasa kings (Rakshasa, a type of demon), with various forms, various colors, long and short, wide and narrow, various appearances, majestic and fierce, extremely terrifying, surrounded by countless retinues. They manifest various supernatural powers, emit various great roars, according to the needs of sentient beings, employing various skillful means, pervading all the worlds in the ten directions, protecting all virtuous beings and the assemblies of sages, Bodhisattvas, and Dharma-teaching places. Those who uphold the pure conduct of Bodhisattvas, who aspire to the perfect wisdom of the Tathagata, whether they are progressing towards right abiding or already abiding in right abiding, sometimes manifest as Vajrapani (Vajrapani, a Dharma protector holding a vajra), protecting the Buddhas, serving and making offerings to the Buddhas and the places where the Buddhas reside; sometimes they universally protect all the worlds, preventing them from falling into all evil paths. For those who are fearful, they bring peace; for those who are sick, they bring healing; for those in distress, they remove suffering; for those who have committed wrongdoings, they cause them to feel self-disgust and remorse; for those who encounter calamities, they cause their calamities to cease. For those sentient beings who accumulate merit and wisdom, and who have great aspirations, they enable them to turn the Dharma wheel of the Buddhas, to abandon the cycle of birth and death, to abide in the right Dharma wheel, to destroy all heretical and false doctrines, such benefits pervading all the Dharma realms in the ten directions. From his abdomen emerge countless hundreds of thousands of asamkhya dust-mote-like numbers of Buddha-lands of Kinnara kings (Kinnara, a type of celestial musician, half-human, half-animal), each Kinnara king surrounded by countless hundreds of thousands of millions of Kinnara female retinues; and countless dust-mote-like numbers of Buddha-lands of Gandharva kings (Gandharva, a type of celestial musician), each Gandharva king surrounded by countless hundreds of thousands of millions of Gandharva female retinues. They each play countless asamkhya hundreds of thousands of celestial music, singing praises of the true nature of all dharmas arising from conditions, singing praises of the inconceivable merits of all Buddhas, singing praises of the universal power generated by the aspiration for Bodhi, singing praises of all Bodhisattvas cultivating perfect practices, singing praises of the path to Buddhahood of all Buddhas, singing praises of
嘆一切諸佛轉法輪門，歌詠贊嘆一切諸佛現神變門，歌詠贊嘆一切諸佛般涅槃門，歌詠贊嘆守護一切諸佛教門，歌詠贊嘆令諸眾生皆歡喜門；開示演說嚴凈一切諸佛剎門，開示演說一切諸佛微妙法門，開示演說照一切法無障礙門，開示演說發起一切諸善根門；如是利益充滿十方。
從其面門出無量百千阿僧祇佛剎極微塵數轉輪聖王，七寶具足，四兵圍繞，放大舍光，雨無盡寶最勝摩尼，莊嚴世界，普施眾生，咸令充足，令斷十惡，修行十善。所謂：一切屠獵、漁捕、暴惡眾生令起慈悲，不斷生命；貧乏苦惱下劣眾生，令其永舍不與取行，常行惠施，能捨無量百千萬億端正采女，心無吝惜；令諸眾生永斷邪淫，修持梵行；虛誑眾生，令其究竟常真實語，不作虛誑無益談說；令攝他語，不行離間，常樂和合，無有乖諍；令柔軟語，無有粗惡；雜穢語者，令常演說甚深決定明瞭之義，順佛法語，利益修行，永斷綺飾無義言辭，令諸眾生深入法句；多貪慾者，令其少欲，修習知足最勝端嚴無生正行；多怒害者令除瞋恚，于諸眾生恒起慈心，心無瑕垢，為說大悲，歡喜攝受，令入佛法；墮見網者為說實義，令觀諸法，深入因緣，善明諦理，抉擇正邪，令心清凈，拔邪見刺，破疑惑山；令諸眾生悟心實性，具足通達，趣入甚
【現代漢語翻譯】 現代漢語譯本 讚歎一切諸佛轉法輪的法門，歌頌讚美一切諸佛展現神通變化的法門，歌頌讚美一切諸佛進入涅槃的法門，歌頌讚美守護一切諸佛的教法的法門，歌頌讚美令一切眾生都歡喜的法門；開示演說莊嚴清凈一切諸佛的剎土的法門，開示演說一切諸佛微妙的法門的法門，開示演說照耀一切法無障礙的法門，開示演說發起一切諸善根的法門；這樣的利益充滿十方。 從他的面門中，出現無量百千阿僧祇（無數）佛剎極微塵數（極多的）轉輪聖王（擁有統治世界的理想君主），七寶（七種珍寶）具足，四兵（象兵、馬兵、車兵、步兵）圍繞，放出大光明，降下無盡的寶物和最殊勝的摩尼寶珠（如意寶珠），莊嚴世界，普遍施予眾生，使他們都充足，使他們斷除十惡，修行十善。所謂：一切屠殺、狩獵、捕魚、暴虐的眾生，使他們生起慈悲心，不再殺害生命；貧窮困苦、卑賤的眾生，使他們永遠捨棄不予而取的行為，常常行佈施，能夠捨棄無量百千萬億端正美麗的女子，心中沒有吝惜；使一切眾生永遠斷除邪淫，修持清凈的行為；虛妄的眾生，使他們最終常說真實的話，不做虛妄無益的談論；使他們攝受他人的言語，不行離間，常常喜歡和合，沒有乖戾爭執；使他們說柔軟的話，沒有粗暴惡劣的言語；說雜穢話的人，使他們常常演說甚深決定明瞭的意義，順應佛的法語，利益修行，永遠斷除華麗無意義的言辭，使一切眾生深入法句；貪慾多的人，使他們減少慾望，修習知足最殊勝端正無生的正行；嗔怒害人的人，使他們消除嗔恚，對於一切眾生恒常生起慈心，心中沒有瑕疵污垢，為他們說大悲心，歡喜攝受，使他們進入佛法；墮入見網的人，為他們說真實的意義，使他們觀察諸法，深入因緣，善於明白真理，決斷選擇正邪，使心清凈，拔除邪見的刺，破除疑惑的山；使一切眾生領悟心的真實本性，具足通達，趣入甚深。
【English Translation】 English version Singing praises of the Dharma-wheel turning doors of all Buddhas, singing praises of the miraculous transformation doors manifested by all Buddhas, singing praises of the Nirvana doors of all Buddhas, singing praises of the doors that protect the teachings of all Buddhas, singing praises of the doors that make all sentient beings happy; revealing and expounding the doors that adorn and purify all Buddha lands, revealing and expounding the subtle Dharma doors of all Buddhas, revealing and expounding the doors that illuminate all dharmas without obstruction, revealing and expounding the doors that initiate all good roots; such benefits fill the ten directions. From his face, countless hundreds of thousands of asamkhya (innumerable) Buddha lands' extremely fine dust particles of Chakravartin Kings (ideal rulers who possess the world), complete with seven treasures (seven kinds of precious gems), surrounded by four divisions of troops (elephants, horses, chariots, and infantry), emitting great light, raining down endless treasures and the most supreme Mani jewels (wish-fulfilling jewels), adorning the world, universally bestowing upon sentient beings, making them all sufficient, causing them to cut off the ten evils, and cultivate the ten good deeds. Namely: all those who slaughter, hunt, fish, and are violent, causing them to generate compassion, and not take life; the poor, suffering, and lowly beings, causing them to forever abandon the act of taking what is not given, and constantly practice giving, able to give up countless hundreds of thousands of millions of beautiful women, without any stinginess in their hearts; causing all sentient beings to forever cut off sexual misconduct, and cultivate pure conduct; the deceitful beings, causing them to ultimately always speak truthfully, not engaging in false and useless talk; causing them to accept the words of others, not engaging in discord, always enjoying harmony, without any conflict or dispute; causing them to speak softly, without any harsh or evil words; those who speak impure words, causing them to constantly expound the profound, decisive, and clear meaning, in accordance with the Buddha's teachings, benefiting practice, forever cutting off flowery and meaningless words, causing all sentient beings to deeply enter the Dharma verses; those with much greed, causing them to reduce their desires, cultivate contentment, the most supreme, upright, and unborn right practice; those who are angry and harmful, causing them to eliminate anger, constantly generating compassion towards all sentient beings, with no flaws or impurities in their hearts, speaking of great compassion for them, joyfully accepting them, causing them to enter the Buddha's Dharma; those who have fallen into the net of views, speaking the true meaning for them, causing them to observe all dharmas, deeply enter into causes and conditions, be skilled in understanding the truth, decisively choose between right and wrong, purify their minds, remove the thorns of wrong views, and break the mountains of doubt; causing all sentient beings to awaken to the true nature of the mind, fully understand, and enter into the profound.
深，一切障礙悉皆除滅；如是所作充滿法界。
從其兩目出無量百千阿僧祇佛剎極微塵數廣大日輪，放大光明普照一切諸大地獄，所有苦惱悉令除滅；又照一切世界中間，令除黑闇，睹見光明；又照一切十方世界餓鬼傍生，令其舍離愚癡翳障，得大智慧，拔除眾苦。復於一切垢濁世界放清凈光，白銀世界放黃金光，黃金世界放白銀光；琉璃世界放玻璃光，玻璃世界放琉璃光；硨磲世界放碼瑙光，碼瑙世界放硨磲光；赤珠世界放日藏摩尼王光，日藏摩尼王世界放赤珠光；帝青世界放月藏焰網摩尼寶王光，月藏焰網摩尼寶王世界放帝青光；純寶所成世界放雜寶光，雜寶所成世界放純寶光。如是光明普照佛剎道場眾會而作佛事，照諸眾生心之稠林，辦諸眾生無量事業，嚴飾一切世間境界，令諸眾生心得清涼，生大歡喜，安隱快樂；如是所作充滿法界。
大方廣佛華嚴經卷第六 大正藏第 10 冊 No. 0293 大方廣佛華嚴經
大方廣佛華嚴經卷第七
罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品
爾時，海幢比丘從其眉間白毫相中出無量百千阿僧祇佛剎極微塵數帝釋天王，威德光明超過天眾。舍離世間一切欲樂，于諸境界而得自在，摩尼寶珠以系其頂，身光映蔽諸天宮
【現代漢語翻譯】 現代漢語譯本 深邃的智慧，能使一切障礙完全消除；這樣的作為充滿整個法界。 從他的雙眼中，放出無量百千阿僧祇（無數）佛剎極微塵數般廣大的日輪，放射出巨大的光明，普遍照耀一切大地獄，使所有的痛苦煩惱都得以消除；又照耀一切世界中間，使黑暗消散，顯現光明；又照耀一切十方世界的餓鬼和傍生（畜生），使他們捨棄愚癡的矇蔽，獲得大智慧，拔除各種痛苦。又在一切污濁的世界放出清凈的光芒，在白銀世界放出黃金的光芒，在黃金世界放出白銀的光芒；在琉璃世界放出玻璃的光芒，在玻璃世界放出琉璃的光芒；在硨磲（一種海貝）世界放出瑪瑙的光芒，在瑪瑙世界放出硨磲的光芒；在赤珠世界放出日藏摩尼王的光芒，在日藏摩尼王世界放出赤珠的光芒；在帝青（一種青色寶石）世界放出月藏焰網摩尼寶王的光芒，在月藏焰網摩尼寶王世界放出帝青的光芒；在純寶所成的世界放出雜寶的光芒，在雜寶所成的世界放出純寶的光芒。這樣的光明普遍照耀佛剎道場中的集會，進行著佛的事業，照耀眾生心中的稠密叢林，成就眾生無量的事業，莊嚴裝飾一切世間的境界，使眾生內心感到清涼，產生巨大的歡喜，安穩快樂；這樣的作為充滿整個法界。 《大方廣佛華嚴經》卷第六 大正藏第 10 冊 No. 0293 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第七 罽賓國（古印度地名）三藏般若奉詔翻譯，入不思議解脫境界普賢行愿品 這時，海幢比丘從他的眉間白毫相中，放出無量百千阿僧祇佛剎極微塵數般的帝釋天王（佛教護法神），他們的威德光明超越了天眾。他們捨棄世間一切的慾望享樂，在各種境界中獲得自在，用摩尼寶珠裝飾頭頂，身上的光芒遮蔽了諸天宮殿。
【English Translation】 English version Profound wisdom eliminates all obstacles; such actions fill the entire Dharma realm. From his two eyes, countless hundreds of thousands of asamkhya (innumerable) Buddha-lands' worth of extremely minute dust particles of vast suns emanated, radiating great light that universally illuminated all the great hells, causing all suffering and afflictions to be eliminated; it also illuminated the middle of all worlds, causing darkness to dissipate and light to appear; it also illuminated all the hungry ghosts and animals in the ten directions, causing them to abandon the obscuration of ignorance, attain great wisdom, and eradicate all suffering. Furthermore, in all impure worlds, it emitted pure light; in silver worlds, it emitted golden light; in golden worlds, it emitted silver light; in lapis lazuli worlds, it emitted crystal light; in crystal worlds, it emitted lapis lazuli light; in tridacna (a type of clam) worlds, it emitted agate light; in agate worlds, it emitted tridacna light; in red pearl worlds, it emitted the light of the Sun-Treasury Mani King; in the Sun-Treasury Mani King worlds, it emitted red pearl light; in sapphire worlds, it emitted the light of the Moon-Treasury Flame-Net Mani Jewel King; in the Moon-Treasury Flame-Net Mani Jewel King worlds, it emitted sapphire light; in worlds made of pure jewels, it emitted mixed jewel light; in worlds made of mixed jewels, it emitted pure jewel light. Such light universally illuminated the assemblies in the Buddha-lands' bodhimandas, performing the Buddha's work, illuminating the dense forests of beings' minds, accomplishing the immeasurable deeds of beings, adorning all the realms of the world, causing beings' minds to feel cool and refreshed, generating great joy, peace, and happiness; such actions fill the entire Dharma realm. The Avatamsaka Sutra, Volume Six Taisho Tripitaka Volume 10, No. 0293, The Avatamsaka Sutra The Avatamsaka Sutra, Volume Seven Translated by Tripitaka Prajna of Kipin (ancient Indian region), under imperial decree, entering the inconceivable liberation realm, the Chapter on the Vows and Practices of Samantabhadra At that time, the Bhikshu Sea Banner emitted from the white hair mark between his eyebrows countless hundreds of thousands of asamkhya Buddha-lands' worth of extremely minute dust particles of Indra Kings (Buddhist guardian deities), whose majestic light surpassed that of the heavenly beings. They abandoned all worldly desires and pleasures, attained freedom in all realms, adorned their heads with mani jewels, and their light obscured the palaces of the heavens.
殿，震動一切須彌山王，覺悟一切放逸天眾；嘆福德力、說智慧力、生其樂力、持其志力、增其所有清凈念力、堅其所發菩提心力，讚樂見佛令除世欲，讚樂聞法令厭世間，讚樂觀智令絕世染，止修羅戰、斷煩惱諍、滅怖死心、發降魔愿、興立正法；須彌山王成辨眾生一切事業，唸唸調伏無量眾生，如是所作周遍法界。
從其額上出無量百千阿僧祇佛剎極微塵數諸梵天王。色相端嚴，世間無比，威儀寂靜，言音美妙，請佛轉法，嘆佛功德，令諸菩薩心生歡喜，能辦眾生無量事業，如是普遍十方法界。
從其頭上出無量百千阿僧祇佛剎極微塵數諸菩薩眾，皆以相好莊嚴其身。其諸菩薩各于其身肢節毛孔一切普放大光明雲，顯現諸佛往昔所行菩薩行海，宣說菩薩種種妙行，所謂：普遍十方一切世界稱揚讚歎一切諸佛往昔所行檀波羅蜜，施者、受者、及所施物並所隨順相應行海；示導一切慳吝眾生永離慳著，成就舍心，常行惠施，攝取眾生令住無上檀波羅蜜，顯示諸佛相好功德令得眾寶莊嚴世界，及示依正所出生因令諸眾生愛樂修習。普遍十方一切世界稱揚讚歎一切諸佛往昔所行屍波羅蜜，並所隨順相應行海；令諸眾生於五欲境深生厭離，于諸佛境專意趣求，除顛倒想，恒正思惟，斷邪分別，永離諸惡，念菩薩
戒，攝諸眾生住大慈悲，稱讚解脫，護持如來究竟戒品，普令眾生住于佛戒；說一切有悉皆如夢，了達諸法自性皆空，說諸欲樂無有滋味，令諸眾生遠離欲縛，出煩惱垢。普遍十方一切世界稱揚讚歎一切諸佛往昔所行忍波羅蜜，並所隨順相應行海；令諸眾生得法自在，得心自在，具忍辱力；稱揚讚歎金色身業，離瞋恚垢；起慈悲行、止殺害心、絕畜生道。普遍十方一切世界稱揚讚歎一切諸佛往昔所修勤波羅蜜，並所隨順相應行海；令諸菩薩精進勇猛，為一切智勤求正法，供養承事一切如來，恭敬讚歎心無疲厭；令諸世間不起放逸，攝取眾生令離苦蘊，入佛究竟圓滿智海。普遍十方一切世界稱揚讚歎一切諸佛往昔所修禪波羅蜜，並所隨順相應行海；令其散滅塵勞障翳，永舍憍慢，不起貪瞋，蔭清涼云，除煩惱熱，竭生死海，摧業結山，調伏眾生，安住妙法，究竟令其心得自在。普遍十方一切世界稱揚讚歎一切諸佛往昔所修般若波羅蜜，並所隨順相應行海；普耀正見智慧電光，令諸眾生照達本性，普震清凈妙法雷音，令諸眾生增長功德，摧滅一切我慢高山，拔出一切諸見毒箭，決除一切疑惑翳膜，令諸眾生得自在智。
普遍十方一切世界稱揚讚歎一切諸佛往昔所修方便波羅蜜，並所隨順相應行海，隨順世間種種所作
【現代漢語翻譯】 現代漢語譯本：戒律，是爲了引導眾生安住于大慈悲之中，稱讚解脫之道，護持如來究竟的戒律品行，普遍使眾生安住于佛的戒律之中；宣說一切存在都如夢幻泡影，了悟諸法自性皆空，宣說各種慾望享樂毫無滋味，使眾生遠離慾望的束縛，脫離煩惱的污垢。普遍在十方一切世界稱揚讚歎一切諸佛過去所修行的忍波羅蜜（忍辱的修行），以及與之相應的修行大海；使眾生獲得法的自在，獲得心的自在，具備忍辱的力量；稱揚讚歎佛的金色身業，遠離嗔恚的污垢；發起慈悲的行為，停止殺害的心，斷絕畜生道。普遍在十方一切世界稱揚讚歎一切諸佛過去所修行的勤波羅蜜（精進的修行），以及與之相應的修行大海；使諸菩薩精進勇猛，爲了求得一切智慧而勤求正法，供養承事一切如來，恭敬讚歎而心中沒有疲厭；使世間不起放逸之心，攝取眾生使之脫離苦蘊，進入佛究竟圓滿的智慧之海。普遍在十方一切世界稱揚讚歎一切諸佛過去所修行的禪波羅蜜（禪定的修行），以及與之相應的修行大海；使其散滅塵勞的障礙，永遠捨棄驕慢，不起貪嗔之心，廕庇清涼的雲朵，消除煩惱的熱惱，竭盡生死之海，摧毀業力的結山，調伏眾生，安住于微妙的佛法，最終使他們的心獲得自在。普遍在十方一切世界稱揚讚歎一切諸佛過去所修行的般若波羅蜜（智慧的修行），以及與之相應的修行大海；普遍照耀正見的智慧電光，使眾生照見本性，普遍震動清凈微妙的佛法雷音，使眾生增長功德，摧毀一切我慢的高山，拔出一切諸見的毒箭，決除一切疑惑的翳膜，使眾生獲得自在的智慧。 普遍在十方一切世界稱揚讚歎一切諸佛過去所修行的方便波羅蜜（善巧方便的修行），以及與之相應的修行大海，隨順世間種種所作。
【English Translation】 English version: Precepts are to guide all beings to dwell in great compassion, to praise liberation, to uphold the ultimate precepts of the Tathagata, and to universally enable all beings to abide in the Buddha's precepts; to proclaim that all existence is like a dream, to realize that the self-nature of all dharmas is empty, to proclaim that all desires and pleasures have no taste, to enable all beings to be free from the bondage of desires, and to escape the defilement of afflictions. Universally in all worlds of the ten directions, to praise and extol all Buddhas' past practice of the Ksanti Paramita (perfection of patience), and the corresponding ocean of practices; to enable all beings to attain freedom of the Dharma, freedom of mind, and to possess the power of patience; to praise and extol the golden body karma of the Buddha, to be free from the defilement of anger; to initiate compassionate actions, to cease the mind of killing, and to cut off the path of animals. Universally in all worlds of the ten directions, to praise and extol all Buddhas' past practice of the Virya Paramita (perfection of diligence), and the corresponding ocean of practices; to enable all Bodhisattvas to be diligent and courageous, to diligently seek the true Dharma for the sake of all wisdom, to make offerings and serve all Tathagatas, to be respectful and praise without weariness in their hearts; to prevent the world from arising a mind of laxity, to gather all beings and enable them to be free from the aggregates of suffering, and to enter the ultimate and perfect ocean of wisdom of the Buddha. Universally in all worlds of the ten directions, to praise and extol all Buddhas' past practice of the Dhyana Paramita (perfection of meditation), and the corresponding ocean of practices; to scatter the obstacles of dust and labor, to forever abandon arrogance, to not arise greed and anger, to shade with cool clouds, to eliminate the heat of afflictions, to exhaust the sea of birth and death, to destroy the mountains of karmic knots, to tame all beings, to abide in the wonderful Dharma, and ultimately to enable their minds to attain freedom. Universally in all worlds of the ten directions, to praise and extol all Buddhas' past practice of the Prajna Paramita (perfection of wisdom), and the corresponding ocean of practices; to universally illuminate the light of wisdom of right view, to enable all beings to see their true nature, to universally shake the pure and wonderful Dharma thunder, to enable all beings to increase their merits, to destroy all mountains of pride, to pull out all poisonous arrows of views, to resolve all veils of doubt, and to enable all beings to attain the wisdom of freedom. Universally in all worlds of the ten directions, to praise and extol all Buddhas' past practice of the Upaya Paramita (perfection of skillful means), and the corresponding ocean of practices, to accord with all kinds of actions in the world.
，令諸眾生究竟成熟，雖普調伏一切眾生而於眾生無所染著，雖普照明諸佛眾會而於眾會心無所著，雖離生死而於諸趣自在受生，雖現世間而於涅槃入出自在，雖能了達生死涅槃無二無別而常善巧饒益眾生，安住菩薩圓滿自在，超出世間到于彼岸。普遍十方一切世界稱揚讚歎一切諸佛往昔所成愿波羅蜜，並所隨順相應行海，令諸菩薩盡未來際乘四愿輪游正覺路遍周剎海，利樂眾生摧無明山，裂愛慾網，解眾結縛，永滅無餘，示現神通種種變化令諸眾生壽命自在。普遍十方一切世界稱揚讚歎一切諸佛往昔所成力波羅蜜，並所隨順相應行海；演說菩薩大總持力、方便法音妙辯才力、成熟眾生廣大願力、摧伏魔怨智自在力、制諸外道心無畏力，身力堅固猶若金剛能碎一切大鐵圍山，能滅十方一切劫火，能竭海水，能吞猛風，掌擎盡空所有世界而於身力無有損減，令諸眾生凈治三昧普於一切自在受生。普遍十方一切世界稱揚讚歎一切諸佛往昔所修智波羅蜜，並所隨順相應行海，分別演說種種智地，所謂：普生諸佛十力、無畏、一切功德具足智地、普滿諸佛一切相好自在莊嚴具足智地、普發菩薩一切大愿具足智地、普遍攝受一切眾生具足智地、普為眾生顯示無我具足智地、普遍觀察一切眾生種種心念具足智地、普遍分別一切眾生
【現代漢語翻譯】 現代漢語譯本：使一切眾生最終達到成熟，雖然普遍調伏一切眾生，但對於眾生沒有絲毫執著；雖然普遍照亮諸佛的集會，但對於集會內心沒有絲毫執著；雖然脫離生死，但在各個輪迴中自在受生；雖然顯現在世間，但對於涅槃的進入和退出都自在；雖然能夠了達生死和涅槃沒有差別，但常常善巧地利益眾生，安住在菩薩圓滿的自在境界，超越世間到達彼岸。普遍在十方一切世界稱揚讚歎一切諸佛過去所成就的愿波羅蜜（愿的圓滿），以及與之相應的修行大海，使一切菩薩在未來無盡的時間裡，乘坐四種願力的輪子，在通往正覺的道路上游歷遍布各個佛剎的世界，利益安樂眾生，摧毀無明的山峰，撕裂愛慾的網，解開一切煩惱的束縛，永遠滅盡無餘，示現神通種種變化，使一切眾生壽命自在。普遍在十方一切世界稱揚讚歎一切諸佛過去所成就的力波羅蜜（力量的圓滿），以及與之相應的修行大海；演說菩薩的大總持力、方便法音的巧妙辯才力、成熟眾生的廣大願力、摧伏魔怨的智慧自在力、制服一切外道的心無畏力，身體的力量堅固如同金剛，能夠粉碎一切大鐵圍山，能夠熄滅十方一切劫火，能夠使海水枯竭，能夠吞噬猛烈的風，手掌托起整個虛空的所有世界，而自身的力量沒有絲毫減損，使一切眾生清凈修治三昧，普遍在一切境界中自在受生。普遍在十方一切世界稱揚讚歎一切諸佛過去所修行的智波羅蜜（智慧的圓滿），以及與之相應的修行大海，分別演說種種智慧的境界，即：普遍產生諸佛的十力（如來十種力量）、無畏（佛的四種無畏）、一切功德具足的智慧境界，普遍圓滿諸佛一切相好自在莊嚴的智慧境界，普遍發起菩薩一切大愿的智慧境界，普遍攝受一切眾生的智慧境界，普遍為眾生顯示無我的智慧境界，普遍觀察一切眾生種種心念的智慧境界，普遍分別一切眾生 English version: Enabling all beings to ultimately reach maturity, although universally subduing all beings, yet having no attachment to beings; although universally illuminating the assemblies of all Buddhas, yet having no attachment in the heart to the assemblies; although detached from birth and death, yet freely taking birth in all realms; although appearing in the world, yet freely entering and exiting Nirvana; although able to understand that birth and death and Nirvana are not different, yet always skillfully benefiting beings, abiding in the perfect freedom of a Bodhisattva, transcending the world and reaching the other shore. Universally in all worlds of the ten directions, praising and extolling all Buddhas' past accomplishments of the Willpower Paramita (perfection of will), and the corresponding ocean of practices, enabling all Bodhisattvas to ride the four wheels of vows throughout the endless future, traveling the path to enlightenment, pervading all Buddha-lands, benefiting and bringing joy to beings, crushing the mountains of ignorance, tearing the nets of desire, untying all bonds of affliction, extinguishing them forever without remainder, manifesting miraculous powers and various transformations, enabling all beings to have freedom over their lifespans. Universally in all worlds of the ten directions, praising and extolling all Buddhas' past accomplishments of the Power Paramita (perfection of power), and the corresponding ocean of practices; expounding the Bodhisattva's great power of Dharani, the skillful eloquence of expedient Dharma sounds, the vast power of vows to mature beings, the wisdom and freedom to subdue demonic enemies, the fearlessness of heart to control all heretics, the strength of body as firm as diamond, able to shatter all great iron mountains, able to extinguish all kalpa fires of the ten directions, able to dry up the seas, able to swallow fierce winds, holding all the worlds in the entire void in the palm of the hand without any diminution of bodily strength, enabling all beings to purify and cultivate Samadhi, freely taking birth in all realms. Universally in all worlds of the ten directions, praising and extolling all Buddhas' past cultivation of the Wisdom Paramita (perfection of wisdom), and the corresponding ocean of practices, separately expounding various realms of wisdom, namely: the realm of wisdom that universally generates the ten powers of Buddhas (ten powers of the Tathagata), fearlessness (four fearlessnesses of the Buddha), and all perfect merits, the realm of wisdom that universally fulfills all the marks and adornments of Buddhas, the realm of wisdom that universally initiates all great vows of Bodhisattvas, the realm of wisdom that universally embraces all beings, the realm of wisdom that universally reveals no-self to beings, the realm of wisdom that universally observes all beings' various thoughts, the realm of wisdom that universally distinguishes all beings
【English Translation】 Enabling all beings to ultimately reach maturity, although universally subduing all beings, yet having no attachment to beings; although universally illuminating the assemblies of all Buddhas, yet having no attachment in the heart to the assemblies; although detached from birth and death, yet freely taking birth in all realms; although appearing in the world, yet freely entering and exiting Nirvana; although able to understand that birth and death and Nirvana are not different, yet always skillfully benefiting beings, abiding in the perfect freedom of a Bodhisattva, transcending the world and reaching the other shore. Universally in all worlds of the ten directions, praising and extolling all Buddhas' past accomplishments of the Willpower Paramita (perfection of will), and the corresponding ocean of practices, enabling all Bodhisattvas to ride the four wheels of vows throughout the endless future, traveling the path to enlightenment, pervading all Buddha-lands, benefiting and bringing joy to beings, crushing the mountains of ignorance, tearing the nets of desire, untying all bonds of affliction, extinguishing them forever without remainder, manifesting miraculous powers and various transformations, enabling all beings to have freedom over their lifespans. Universally in all worlds of the ten directions, praising and extolling all Buddhas' past accomplishments of the Power Paramita (perfection of power), and the corresponding ocean of practices; expounding the Bodhisattva's great power of Dharani, the skillful eloquence of expedient Dharma sounds, the vast power of vows to mature beings, the wisdom and freedom to subdue demonic enemies, the fearlessness of heart to control all heretics, the strength of body as firm as diamond, able to shatter all great iron mountains, able to extinguish all kalpa fires of the ten directions, able to dry up the seas, able to swallow fierce winds, holding all the worlds in the entire void in the palm of the hand without any diminution of bodily strength, enabling all beings to purify and cultivate Samadhi, freely taking birth in all realms. Universally in all worlds of the ten directions, praising and extolling all Buddhas' past cultivation of the Wisdom Paramita (perfection of wisdom), and the corresponding ocean of practices, separately expounding various realms of wisdom, namely: the realm of wisdom that universally generates the ten powers of Buddhas (ten powers of the Tathagata), fearlessness (four fearlessnesses of the Buddha), and all perfect merits, the realm of wisdom that universally fulfills all the marks and adornments of Buddhas, the realm of wisdom that universally initiates all great vows of Bodhisattvas, the realm of wisdom that universally embraces all beings, the realm of wisdom that universally reveals no-self to beings, the realm of wisdom that universally observes all beings' various thoughts, the realm of wisdom that universally distinguishes all beings
根解差別具足智地、普遍隨順一切眾生信樂差別具足智地、普遍了知一切眾生甚深業海無量差別具足智地、普遍趣入一切眾生無量愿海心樂差別具足智地。
從其頂上肉髻之中出無量阿僧祇佛剎極微塵數如來之身，其身最勝世無能比。諸相隨好清凈莊嚴，威光赫奕如真金山，無量光明普照十方。演妙圓音普周法界，示現無量大神通力，為諸世間普雨法雨隨其所應皆令獲益，所謂：為坐菩提場諸菩薩雨大法雨，名平等現前智；為灌頂位諸菩薩雨大法雨，名普門法界；為法王子位諸菩薩雨大法雨，名入諸菩薩普莊嚴門；為童真位諸菩薩雨大法雨，名住堅固山大法智云；為不退位諸菩薩雨大法雨，名普遍莊嚴平等海藏；為成就正心位諸菩薩雨大法雨，名以金剛智普照境界；為方便具足位諸菩薩雨大法雨，名普攝眾生自性莊嚴門；為生貴位諸菩薩雨大法雨，名如來圓滿隨順世間；為修行相應位諸菩薩雨大法雨，名演法本際悲愍世間；為治地位諸菩薩雨大法雨，名積集法藏；為初發心諸菩薩雨大法雨，名普攝眾生平等莊嚴；為廣大信解諸菩薩雨大法雨，名如來愿藏無盡解脫；為無色界諸天雨大法雨，名普門智無盡藏；為梵世諸天雨大法雨，名無量教聲普門智藏；為他化自在天雨大法雨，名能生法力資具無盡藏；為諸魔眾雨
【現代漢語翻譯】 現代漢語譯本：具備能理解根性差異的智慧，具備能普遍順應一切眾生信仰和喜好差異的智慧，具備能普遍瞭解一切眾生深重業力之海無量差異的智慧，具備能普遍進入一切眾生無量愿海心意喜好差異的智慧。 從他的頭頂肉髻中，涌現出無量阿僧祇（無數）佛剎極微塵數（極其微小的數量）的如來之身，這些身形最為殊勝，世間無與倫比。他們具足清凈莊嚴的諸相隨好，威光赫赫，如同真金山一般，無量光明普照十方。他們演說微妙圓滿的音聲，遍佈法界，示現無量大神通力，為世間普降法雨，使眾生各得其益。具體來說：為坐在菩提道場的菩薩降下大法雨，名為『平等現前智』；為灌頂位的菩薩降下大法雨，名為『普門法界』；為法王子位的菩薩降下大法雨，名為『入諸菩薩普莊嚴門』；為童真位的菩薩降下大法雨，名為『住堅固山大法智云』；為不退轉位的菩薩降下大法雨，名為『普遍莊嚴平等海藏』；為成就正心位的菩薩降下大法雨，名為『以金剛智普照境界』；為方便具足位的菩薩降下大法雨，名為『普攝眾生自性莊嚴門』；為生貴位的菩薩降下大法雨，名為『如來圓滿隨順世間』；為修行相應位的菩薩降下大法雨，名為『演法本際悲愍世間』；為治地位的菩薩降下大法雨，名為『積集法藏』；為初發心的菩薩降下大法雨，名為『普攝眾生平等莊嚴』；為廣大信解的菩薩降下大法雨，名為『如來愿藏無盡解脫』；為無量諸天降下大法雨，名為『普門智無盡藏』；為梵世諸天降下大法雨，名為『無量教聲普門智藏』；為他化自在天降下大法雨，名為『能生法力資具無盡藏』；為諸魔眾降下
【English Translation】 English version: Possessing the wisdom to understand the differences in the roots of beings, possessing the wisdom to universally accord with the differences in the faith and inclinations of all beings, possessing the wisdom to universally comprehend the immeasurable differences in the deep ocean of karma of all beings, possessing the wisdom to universally enter the differences in the minds and inclinations of all beings' immeasurable ocean of vows. From the protuberance on the crown of his head, countless asamkhya (innumerable) Buddha-lands' worth of extremely minute dust particles of Tathagata bodies emerged. These bodies were the most supreme, unparalleled in the world. They were adorned with pure and majestic characteristics and marks, their majestic light blazing like a mountain of pure gold, their immeasurable light illuminating the ten directions. They proclaimed wondrous and perfect sounds, pervading the Dharma realm, manifesting immeasurable great spiritual powers, and showering the Dharma rain upon the world, benefiting all beings according to their needs. Specifically: for the Bodhisattvas sitting in the Bodhi field, they showered great Dharma rain, named 'Equal Manifestation Wisdom'; for the Bodhisattvas in the consecration position, they showered great Dharma rain, named 'Universal Dharma Realm'; for the Bodhisattvas in the position of Dharma Prince, they showered great Dharma rain, named 'Entering the Universal Adornment Gate of All Bodhisattvas'; for the Bodhisattvas in the position of pure youth, they showered great Dharma rain, named 'Dwelling in the Firm Mountain of Great Dharma Wisdom Cloud'; for the Bodhisattvas in the non-retrogressing position, they showered great Dharma rain, named 'Universal Adornment Equal Ocean Treasury'; for the Bodhisattvas in the position of achieving right mind, they showered great Dharma rain, named 'Universally Illuminating the Realm with Vajra Wisdom'; for the Bodhisattvas in the position of possessing skillful means, they showered great Dharma rain, named 'Universally Embracing the Self-Nature Adornment Gate of Beings'; for the Bodhisattvas in the position of noble birth, they showered great Dharma rain, named 'Tathagata's Perfect Accordance with the World'; for the Bodhisattvas in the position of corresponding with practice, they showered great Dharma rain, named 'Expounding the Fundamental Nature of Dharma, Compassionating the World'; for the Bodhisattvas in the position of governance, they showered great Dharma rain, named 'Accumulating the Dharma Treasury'; for the Bodhisattvas who have just generated the aspiration, they showered great Dharma rain, named 'Universally Embracing the Equal Adornment of Beings'; for the Bodhisattvas with vast faith and understanding, they showered great Dharma rain, named 'Tathagata's Vow Treasury of Endless Liberation'; for the immeasurable devas, they showered great Dharma rain, named 'Universal Wisdom Endless Treasury'; for the devas of the Brahma world, they showered great Dharma rain, named 'Immeasurable Teaching Sounds Universal Wisdom Treasury'; for the devas of the Paranirmitavasavartin heaven, they showered great Dharma rain, named 'Capable of Generating Dharma Power, Resources Endless Treasury'; for the hosts of demons, they showered
大法雨，名種種心幢勤求一切智；為化樂諸天雨大法雨，名凈念智寶住種種善軛；為兜率諸天雨大法雨，名菩薩生意種種愿寶幢；為夜摩諸天雨大法雨，名隨順如來凈念歡喜藏；為忉利諸天雨大法雨，名疾見如來出生莊嚴愛樂藏；為諸龍王眾雨大法雨，名出生菩薩厭離龍趣種種神變歡喜幢；為夜叉王眾雨大法雨，名見佛歡喜普遍法界如來神變藏；為乾闥婆王眾雨大法雨，名一切如來集法音聲云；為阿修羅王眾雨大法雨，名金剛智輪大法境界；為迦樓羅王眾雨大法雨，名無邊光明出生一切如來方便；為緊那羅王眾雨大法雨，名一切如來饒益世間殊勝智云；為摩睺羅伽王眾雨大法雨，名愛樂速疾增長法；為諸人王眾雨大法雨，名得一切眾生勝智慧法；為地獄眾生雨大法雨，名寂靜音聲正念莊嚴；為畜生眾生雨大法雨，名隨順如來具智慧藏無惡業道聲；為閻羅王界眾生雨大法雨，名不捨眾生出生如來波羅蜜聲；為諸厄難處眾生雨大法雨，名寂靜音聲普遍安慰悉令眾生永離憂苦鹹得入于賢聖眾會，如是所作充滿十方一切法界。
海幢比丘各于其身一切毛孔一一皆出無量阿僧祇佛剎極微塵數大光明網；一一光明具阿僧祇色相；一一色相有阿僧祇莊嚴；一一莊嚴現阿僧祇境界；一一境界辨阿僧祇事業，如是普遍十方法界。
【現代漢語翻譯】 現代漢語譯本 為求得一切智慧，降下名為『種種心幢』的大法雨；爲了教化喜樂天的諸天，降下名為『凈念智寶住種種善軛』的大法雨；爲了教化兜率天的諸天，降下名為『菩薩生意種種愿寶幢』的大法雨；爲了教化夜摩天的諸天，降下名為『隨順如來凈念歡喜藏』的大法雨；爲了教化忉利天的諸天，降下名為『疾見如來出生莊嚴愛樂藏』的大法雨；爲了教化諸龍王眾，降下名為『出生菩薩厭離龍趣種種神變歡喜幢』的大法雨；爲了教化夜叉王眾，降下名為『見佛歡喜普遍法界如來神變藏』的大法雨；爲了教化乾闥婆王眾，降下名為『一切如來集法音聲云』的大法雨；爲了教化阿修羅王眾，降下名為『金剛智輪大法境界』的大法雨；爲了教化迦樓羅王眾，降下名為『無邊光明出生一切如來方便』的大法雨；爲了教化緊那羅王眾，降下名為『一切如來饒益世間殊勝智云』的大法雨；爲了教化摩睺羅伽王眾，降下名為『愛樂速疾增長法』的大法雨；爲了教化諸人王眾，降下名為『得一切眾生勝智慧法』的大法雨；爲了教化地獄眾生，降下名為『寂靜音聲正念莊嚴』的大法雨；爲了教化畜生眾生，降下名為『隨順如來具智慧藏無惡業道聲』的大法雨；爲了教化閻羅王界的眾生，降下名為『不捨眾生出生如來波羅蜜（到達彼岸）聲』的大法雨；爲了教化諸厄難處的眾生，降下名為『寂靜音聲普遍安慰，使一切眾生永遠脫離憂愁痛苦，都能進入賢聖的集會』的大法雨，這樣所做的一切充滿十方一切法界。 海幢比丘各自從身上每一個毛孔中，都放出無量阿僧祇（無數）佛剎極微塵數的大光明網；每一道光明都具有阿僧祇的色相；每一種色相都有阿僧祇的莊嚴；每一種莊嚴都顯現阿僧祇的境界；每一個境界都辨別阿僧祇的事業，這樣普遍充滿十方法界。
【English Translation】 English version For the sake of seeking all wisdom, a great Dharma rain is poured, named 'Various Mind Banners'; for the sake of transforming the gods of the Joyful Heavens, a great Dharma rain is poured, named 'Pure Thought Wisdom Treasure Abiding in Various Good Yokes'; for the sake of transforming the gods of the Tusita Heaven, a great Dharma rain is poured, named 'Bodhisattva's Intention Various Wish Treasure Banners'; for the sake of transforming the gods of the Yama Heaven, a great Dharma rain is poured, named 'Following the Tathagata's Pure Thought Joy Treasury'; for the sake of transforming the gods of the Trayastrimsa Heaven, a great Dharma rain is poured, named 'Quickly Seeing the Tathagata's Birth Adornment Loving Treasury'; for the sake of transforming the Dragon Kings, a great Dharma rain is poured, named 'Birth of Bodhisattvas' Disgust for the Dragon Realm Various Supernatural Transformation Joy Banners'; for the sake of transforming the Yaksha Kings, a great Dharma rain is poured, named 'Seeing the Buddha's Joy Pervading the Dharma Realm Tathagata's Supernatural Transformation Treasury'; for the sake of transforming the Gandharva Kings, a great Dharma rain is poured, named 'All Tathagatas' Assembled Dharma Sound Clouds'; for the sake of transforming the Asura Kings, a great Dharma rain is poured, named 'Vajra Wisdom Wheel Great Dharma Realm'; for the sake of transforming the Garuda Kings, a great Dharma rain is poured, named 'Boundless Light Birth of All Tathagatas' Expedient Means'; for the sake of transforming the Kinnara Kings, a great Dharma rain is poured, named 'All Tathagatas' Benefiting the World's Superior Wisdom Clouds'; for the sake of transforming the Mahoraga Kings, a great Dharma rain is poured, named 'Loving and Quickly Growing Dharma'; for the sake of transforming the Human Kings, a great Dharma rain is poured, named 'Obtaining All Sentient Beings' Superior Wisdom Dharma'; for the sake of transforming the beings in hell, a great Dharma rain is poured, named 'Silent Sound Right Mindfulness Adornment'; for the sake of transforming the beings in the animal realm, a great Dharma rain is poured, named 'Following the Tathagata's Wisdom Treasury Without Evil Karma Path Sound'; for the sake of transforming the beings in the realm of Yama, a great Dharma rain is poured, named 'Not Abandoning Sentient Beings Birth of the Tathagata's Paramita (Perfection) Sound'; for the sake of transforming the beings in places of distress, a great Dharma rain is poured, named 'Silent Sound Pervasive Comfort, Causing All Sentient Beings to Forever Leave Sorrow and Suffering, All Able to Enter the Assembly of the Sages', thus all that is done fills the entire Dharma Realm of the ten directions. The Bhikshu Sea Banner, from each and every pore of his body, emits immeasurable asamkhya (countless) Buddha-lands' infinitesimal dust-like great light networks; each light possesses asamkhya forms; each form has asamkhya adornments; each adornment manifests asamkhya realms; each realm discerns asamkhya activities, thus pervading the ten directions' Dharma Realm.
爾時，善財復于如是大光網中，悉見海幢往昔所修一切菩薩三世所行檀波羅蜜，悉舍一切內外所有圓滿施行。往昔所修一切菩薩三世所持尸波羅蜜，從初發心盡未來劫誓捨身命，不起一念毀犯之心。往昔所修一切菩薩三世相應忍波羅蜜，或遇損害頭、目、手、足，斷截肢節、惡言毀辱，悉能安受無有動亂；恒思舍離怨害之心，觀自他身無有我相，生大慈悲成一切智，以是因緣獲得菩薩具足相好自在色身；示一切身於一切處、經一切劫、受一切苦，勤求正法利益眾生，不起一念厭退之心；種種神變普遍十方等眾生界，現一切身如影隨形充滿法界。往昔所修一切菩薩三世所行勤波羅蜜，所學三世諸佛菩薩，勇猛精進離相妙行，所現種種神通變化，震動十方一切世界諸大海水；令諸眾生精勤匪懈，厭生死海出離魔界，一切外道無不怖懼，一切魔軍無不摧碎，光照十方一切法界，令諸菩薩修種種行，種種神變，普利眾生。往昔所修一切菩薩三世所求禪波羅蜜，或見受身生諸族姓，或為國王遇善知識發菩提心，厭棄國城，出家學道，立大誓願，種種威儀，堅持禁戒，身心寂靜，修諸禪定。往昔所修一切菩薩三世所成般若波羅蜜，為欲開發一切智故，勤求佛法，生正見心；為欲拔濟諸眾生故，事善知識，親近承事不違言教，
尊重恭敬深生信心，禮拜供養情無懈倦；勤求如來一句正法，遍舍一切內外所有，于身、命、財，心無吝惜，乃至勤求一切法句亦復如是，如是念念盡未來際諸所修行，皆為成就一切眾生，究竟圓滿智慧業故。往昔所修一切菩薩三世相應方便波羅蜜，能於一切諸趣類海，普現一切眾生色相相似身云；以種種威儀善巧攝受，普令眾生獲大饒益。往昔所求一切菩薩所發三世愿波羅蜜，所謂：供事一切諸佛愿、成熟一切眾生愿、嚴凈一切佛剎愿，如是所發一切誓願，圓滿修行所成功德，具足一切如來相好，修諸對治一切善法，滅除一切生死過患，盡未來劫利益眾生，誓願無盡。往昔所修一切菩薩三世相應力波羅蜜，所謂：出生大願力、普供諸佛力、普凈佛剎力、普修妙行力、普化眾生力。往昔所修一切菩薩三世所行智波羅蜜，恒以一切微細境界圓滿智力，啟悟法界一切眾生無明睡眠，咸令開覺，究竟出生一切智道。海幢比丘各于其身從足至頂，乃至一切毛孔之中所現境界，善財童子于唸唸中無不明見。
爾時，善財一心觀察海幢比丘，深生渴仰，憶念彼不思議三昧解脫，隨順彼不思議三昧自在，思惟彼不思議利益眾生巧方便海，深入彼不思議無作妙用普莊嚴門，愛樂彼不思議甚深信解清凈境界，觀察彼不思議莊嚴法界
【現代漢語翻譯】 現代漢語譯本 以深厚的信心，恭敬地禮拜和供養，沒有絲毫懈怠；勤奮地尋求如來的一句正法，捨棄一切內外之物，對於身體、生命和財富，心中毫無吝惜，乃至勤奮地尋求一切法句也是如此。像這樣念念不忘，直到未來無盡的歲月，所做的一切修行，都是爲了成就一切眾生，最終圓滿智慧的功業。過去所修的一切菩薩三世相應的方便波羅蜜（方便到達彼岸的方法），能夠在一切諸趣類海（各種生命形式的海洋）中，普遍顯現一切眾生相似的色相身云；以種種威儀和善巧的方法攝受眾生，普遍使眾生獲得巨大的利益。過去所求的一切菩薩所發的三世愿波羅蜜（願力到達彼岸的方法），包括：供養一切諸佛的愿、成熟一切眾生的愿、莊嚴清凈一切佛剎的愿。像這樣所發的一切誓願，圓滿修行所成就的功德，具足一切如來的相好，修習各種對治一切煩惱的善法，滅除一切生死的過患，在未來無盡的劫數中利益眾生，誓願永無止境。過去所修的一切菩薩三世相應的力波羅蜜（力量到達彼岸的方法），包括：出生大願力、普遍供養諸佛的力量、普遍清凈佛剎的力量、普遍修習微妙行為的力量、普遍教化眾生的力量。過去所修的一切菩薩三世所行的智波羅蜜（智慧到達彼岸的方法），恒常以一切微細的境界圓滿智慧的力量，啓發覺悟法界一切眾生的無明睡眠，使他們都能夠覺醒，最終出生一切智道。海幢比丘從腳到頭，乃至一切毛孔中所顯現的境界，善財童子在每一個念頭中都能夠清楚地看見。 當時，善財童子一心觀察海幢比丘，心中深深地渴求仰慕，憶念他不可思議的三昧解脫（禪定帶來的解脫），隨順他不可思議的三昧自在（禪定帶來的自由），思惟他不可思議利益眾生的巧妙方便之海，深入他不可思議無作妙用普莊嚴門（無為而為的奇妙作用所普遍莊嚴的法門），愛樂他不可思議甚深信解的清凈境界，觀察他不可思議莊嚴的法界。
【English Translation】 English version With deep faith, they respectfully bow and make offerings, without the slightest懈怠 (xiè dài, negligence); diligently seeking a single phrase of the true Dharma from the Tathagata, they relinquish all internal and external possessions, without any reluctance in their hearts towards their body, life, and wealth, and even diligently seek all Dharma phrases in the same way. Thus, with every thought, until the endless future, all their practices are for the sake of accomplishing all sentient beings, ultimately perfecting the work of wisdom. All the past practices of the Bodhisattvas' three-time-corresponding Upaya Paramita (the perfection of skillful means), can universally manifest the cloud of bodies resembling all sentient beings in all the seas of various realms of existence; with various dignified behaviors and skillful methods, they embrace sentient beings, universally enabling them to obtain great benefits. All the past aspirations of the Bodhisattvas' three-time-corresponding Vow Paramita (the perfection of vows), include: the vow to serve all Buddhas, the vow to mature all sentient beings, and the vow to adorn and purify all Buddha lands. All the vows made in this way, perfect the merits achieved through practice, fully possess all the marks and characteristics of the Tathagata, cultivate all good dharmas that counteract all afflictions, eliminate all the sufferings of birth and death, benefit sentient beings in the endless future kalpas, and the vows are endless. All the past practices of the Bodhisattvas' three-time-corresponding Power Paramita (the perfection of power), include: the power to generate great vows, the power to universally offer to all Buddhas, the power to universally purify Buddha lands, the power to universally cultivate wonderful practices, and the power to universally transform sentient beings. All the past practices of the Bodhisattvas' three-time-corresponding Wisdom Paramita (the perfection of wisdom), constantly use the power of perfect wisdom in all subtle realms to awaken all sentient beings in the Dharma realm from the sleep of ignorance, enabling them all to awaken, and ultimately give rise to the path of all wisdom. The realms manifested by Bhikshu (monk) Haitong from his feet to his head, and even in all his pores, are clearly seen by Sudhana in every thought. At that time, Sudhana observed Bhikshu Haitong with a focused mind, deeply yearning and admiring him, remembering his inconceivable Samadhi (meditative concentration) liberation, following his inconceivable Samadhi freedom, contemplating his inconceivable ocean of skillful means to benefit sentient beings, deeply entering his inconceivable gate of universal adornment through non-action, loving his inconceivable profound faith and understanding of the pure realm, and observing his inconceivable adorned Dharma realm.
清凈智，安住彼不思議受佛究竟加持智，出生彼不思議菩薩自在力，堅固彼不思議菩薩大願力，增廣彼不思議菩薩諸行力。如是住立，思惟觀察，一日一夜，乃至經於七日七夜，半月一月，乃至六月，復經六日，過此已后海幢比丘從三昧起。
善財爾時以身布地恭敬作禮，起立合掌嘆未曾有，贊言：「聖者！如此三昧希有奇特，此三昧門最為甚深，此三昧門最為廣大，此三昧門境界無量，此三昧門神變難思，此三昧門光明無等，此三昧門莊嚴無數，此三昧門威力難制，此三昧門境界平等不動不亂，此三昧門普照十方一切世界，此三昧門方便無量有勝堪能。所以者何？如此三昧利益無盡，以能除滅一切眾生無量苦蘊故；所謂：能令一切眾生斷貧窮業故，出地獄苦故，免畜生趣故，絕餓鬼因故，閉諸難門故，開人天道故，親近一切安樂法故，出生人天殊勝樂故，令其愛樂定境界故，能令增長有為樂故，能為顯示勤求出離三界法故，能為引發勤求無上菩提心故，能使增長大福智聚出生因故，能令速疾增長廣博大悲心故，能令出生廣大願力故，能令照明菩薩智道故，能使莊嚴波羅蜜道故，能令深入最勝大乘故，能令明瞭普賢妙行故，能令趣入諸菩薩地智光明故，能令積整合就菩薩諸願行故，能令安住一切智智境界中故，
【現代漢語翻譯】 現代漢語譯本：清凈的智慧，安住于那不可思議的領受佛陀究竟加持的智慧中，由此出生不可思議的菩薩自在力量，堅固那不可思議的菩薩大願力，增長那不可思議的菩薩諸行力量。像這樣安住，思維觀察，一日一夜，乃至經過七日七夜，半個月一個月，乃至六個月，又經過六日，過了這些時間之後，海幢比丘從三昧（Samadhi，禪定）中起身。 善財童子這時以身體伏地恭敬地頂禮，起身合掌，讚歎前所未有，讚美說：『聖者！這樣的三昧稀有奇特，這個三昧之門最為深奧，這個三昧之門最為廣大，這個三昧之門的境界無量無邊，這個三昧之門的神通變化難以思議，這個三昧之門的光明無與倫比，這個三昧之門的莊嚴無數，這個三昧之門的威力難以控制，這個三昧之門的境界平等不動不亂，這個三昧之門普照十方一切世界，這個三昧之門的方便無量且具有殊勝的能力。這是為什麼呢？因為這樣的三昧利益無窮無盡，因為它能夠消除一切眾生無量的痛苦積聚；所謂：能夠使一切眾生斷除貧窮的業報，脫離地獄的痛苦，免除墮入畜生道的命運，斷絕餓鬼道的因緣，關閉各種災難之門，開啟人天之道，親近一切安樂的佛法，出生人天殊勝的快樂，使他們喜愛禪定的境界，能夠增長有為的快樂，能夠為他們顯示勤求脫離三界的方法，能夠為他們引發勤求無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）的心，能夠使他們增長大福德智慧的積聚和出生的因緣，能夠使他們迅速增長廣博的大悲心，能夠使他們出生廣大的願力，能夠使他們照亮菩薩的智慧之道，能夠使他們莊嚴波羅蜜（Paramita，到彼岸）之道，能夠使他們深入最殊勝的大乘（Mahayana，大乘佛教），能夠使他們明瞭普賢菩薩的微妙修行，能夠使他們趣入諸菩薩地的智慧光明，能夠使他們積累成就菩薩的各種願行，能夠使他們安住於一切智智（Sarvajnata，一切種智）的境界中。』
【English Translation】 English version: Pure wisdom, abiding in that inconceivable wisdom of receiving the ultimate blessing of the Buddha, from which is born the inconceivable power of the Bodhisattva's freedom, strengthening that inconceivable great vow power of the Bodhisattva, increasing that inconceivable power of the Bodhisattva's practices. Abiding thus, contemplating and observing, for one day and one night, even up to seven days and seven nights, half a month, one month, even up to six months, and again for six days, after this time, the Bhikshu (monk) Haitong arose from Samadhi (meditative absorption). Sudhana at that time prostrated himself on the ground with reverence, arose, joined his palms, and praised what had never been before, saying: 'Holy One! Such Samadhi is rare and extraordinary, this gate of Samadhi is the most profound, this gate of Samadhi is the most vast, the realm of this gate of Samadhi is immeasurable, the spiritual transformations of this gate of Samadhi are inconceivable, the light of this gate of Samadhi is unparalleled, the adornments of this gate of Samadhi are countless, the power of this gate of Samadhi is difficult to control, the realm of this gate of Samadhi is equal, unmoving, and undisturbed, this gate of Samadhi illuminates all worlds in the ten directions, the skillful means of this gate of Samadhi are immeasurable and possess superior capabilities. Why is this so? Because such Samadhi has endless benefits, as it can eliminate the immeasurable accumulations of suffering of all sentient beings; that is to say: it can enable all sentient beings to cut off the karma of poverty, escape the suffering of hell, avoid the destiny of falling into the animal realm, sever the causes of the hungry ghost realm, close the gates of all calamities, open the paths of humans and gods, draw near to all peaceful and joyful Dharma, give rise to the extraordinary happiness of humans and gods, make them love the realm of Samadhi, enable them to increase the happiness of conditioned existence, enable them to show the methods of diligently seeking liberation from the three realms, enable them to inspire the mind of diligently seeking Anuttara-samyak-sambodhi (supreme perfect enlightenment), enable them to increase the accumulation of great merit and wisdom and the causes of their birth, enable them to quickly increase the vast great compassion, enable them to give rise to great vow power, enable them to illuminate the wisdom path of the Bodhisattva, enable them to adorn the path of Paramita (perfection), enable them to deeply enter the most supreme Mahayana (Great Vehicle), enable them to understand the wonderful practices of Samantabhadra Bodhisattva, enable them to enter the light of wisdom of the Bodhisattva grounds, enable them to accumulate and accomplish the various vows and practices of the Bodhisattva, enable them to abide in the realm of Sarvajnata (omniscience).'
能令清凈一切菩薩變化力故，能令勤求一切加持自在力故。聖者！此三昧門名為何等？」
海幢告言：「善男子！此三昧名普眼捨得，亦名般若波羅蜜境界清凈光明，亦名平等清凈普莊嚴門。善男子！我以修習此平等清凈普莊嚴門而為上首，具足圓滿百萬阿僧祇最勝最尊無比三昧。」
善財白言：「聖者！此三昧境界究竟唯如是耶？」海幢言：「善男子！此三昧門境界甚深廣大無量，若有修習，身心寂靜。入三昧時：了知十方一切世界無所障礙，往詣十方一切世界無所障礙，入出十方一切世界無所障礙，莊嚴十方一切世界無所障礙，修治十方一切世界無所障礙，嚴凈十方一切世界無所障礙，見一切佛普遍十方無所障礙，觀一切佛廣大威德無所障礙，知一切佛遊戲神通無所障礙，證一切佛甚深智力無所障礙，入一切佛大功德海無所障礙，興一切佛無上法雲無所障礙，受一切佛無量法雨無所障礙，于諸佛法修習妙行無所障礙，知一切佛轉妙法輪平等智性無所障礙，入一切佛道場眾海現神通力無所障礙，隨順十方一切諸佛所起妙行無所障礙，觀察十方一切諸佛演說妙法無所障礙，普入十方一切佛剎咸起神通無所障礙，大悲攝受十方眾生令其出苦無所障礙，常起大慈充滿十方與眾生樂無所障礙，普見十方一切諸佛
【現代漢語翻譯】 現代漢語譯本：能使一切菩薩的變化力清凈，能使一切勤求加持的人獲得自在的力量。聖者！這個三昧法門叫什麼名字？」 海幢回答說：「善男子！這個三昧名為普眼捨得（普遍觀察並捨棄執著的智慧），也叫般若波羅蜜境界清凈光明（以智慧到達彼岸的境界的清凈光明），又叫平等清凈普莊嚴門（平等清凈普遍莊嚴的法門）。善男子！我以修習這個平等清凈普莊嚴門為首要，具足圓滿了百萬阿僧祇（無數）最殊勝最尊貴無比的三昧。」 善財問道：「聖者！這個三昧的境界究竟只有這些嗎？」海幢說：「善男子！這個三昧法門的境界非常深廣無量，如果有修習的人，身心就會寂靜。進入三昧時：了知十方一切世界沒有障礙，前往十方一切世界沒有障礙，出入十方一切世界沒有障礙，莊嚴十方一切世界沒有障礙，修治十方一切世界沒有障礙，嚴凈十方一切世界沒有障礙，見到一切佛普遍十方沒有障礙，觀察一切佛廣大的威德沒有障礙，知道一切佛遊戲神通沒有障礙，證得一切佛甚深的智慧力量沒有障礙，進入一切佛的大功德海沒有障礙，興起一切佛無上的法雲沒有障礙，接受一切佛無量的法雨沒有障礙，對於諸佛的法修習妙行沒有障礙，知道一切佛轉妙法輪的平等智性沒有障礙，進入一切佛的道場眾海顯現神通力量沒有障礙，隨順十方一切諸佛所興起的妙行沒有障礙，觀察十方一切諸佛演說妙法沒有障礙，普遍進入十方一切佛剎都興起神通沒有障礙，以大悲心攝受十方眾生使他們脫離痛苦沒有障礙，常起大慈心充滿十方給予眾生快樂沒有障礙，普遍見到十方一切諸佛。
【English Translation】 English version: 'It enables the purification of all Bodhisattvas' transformative powers, and it enables all who diligently seek blessings to attain the power of freedom. Holy One! What is the name of this Samadhi gate?' Haitong replied, 'Good man! This Samadhi is named Universal Eye Abandonment and Attainment (the wisdom of universally observing and abandoning attachments), also named Prajna Paramita Realm Pure Light (the pure light of the realm of wisdom reaching the other shore), and also named the Gate of Equal Purity and Universal Adornment (the dharma gate of equal purity and universal adornment). Good man! I have taken the practice of this Gate of Equal Purity and Universal Adornment as my foremost practice, and have fully perfected millions of Asankhyeyas (countless) of the most supreme, most honored, and incomparable Samadhis.' Sudhana asked, 'Holy One! Is the realm of this Samadhi ultimately only these?' Haitong said, 'Good man! The realm of this Samadhi gate is extremely profound, vast, and immeasurable. If one practices it, one's body and mind will become tranquil. When entering Samadhi: one understands that there are no obstacles in all the worlds of the ten directions, one travels to all the worlds of the ten directions without obstacles, one enters and exits all the worlds of the ten directions without obstacles, one adorns all the worlds of the ten directions without obstacles, one cultivates all the worlds of the ten directions without obstacles, one purifies all the worlds of the ten directions without obstacles, one sees all Buddhas pervading the ten directions without obstacles, one observes the vast majestic power of all Buddhas without obstacles, one knows the playful supernatural powers of all Buddhas without obstacles, one realizes the profound wisdom power of all Buddhas without obstacles, one enters the great ocean of merits of all Buddhas without obstacles, one raises the supreme Dharma clouds of all Buddhas without obstacles, one receives the immeasurable Dharma rain of all Buddhas without obstacles, one practices wondrous deeds in the Dharma of all Buddhas without obstacles, one knows the equal wisdom nature of all Buddhas turning the wondrous Dharma wheel without obstacles, one enters the assembly of all Buddhas' Bodhimandas and manifests supernatural powers without obstacles, one follows the wondrous deeds arising from all Buddhas in the ten directions without obstacles, one observes all Buddhas in the ten directions expounding the wondrous Dharma without obstacles, one universally enters all Buddha lands in the ten directions and manifests supernatural powers without obstacles, one compassionately embraces all sentient beings in the ten directions, enabling them to escape suffering without obstacles, one constantly arises with great loving-kindness, filling the ten directions and giving joy to sentient beings without obstacles, and one universally sees all Buddhas in the ten directions.'
心無厭足無所障礙，普入十方一切眾生種種解海無所障礙，普知十方一切眾生種種根海無所障礙，普知十方一切眾生種種業海無所障礙。善男子！我唯知此般若波羅蜜清凈光明三昧法門，如諸菩薩摩訶薩所入甚深究竟智海，所凈最勝諸法境界，所達一切諸佛法門，所往十方無量佛剎，所有大智總持光明，所住圓滿自在三昧，所現清凈種種神通，所具無盡辯才大海，所得無畏美妙音聲善巧宣說諸地功德，所能擁護一切眾生；而我何能知其妙行，嘆其功德，顯其境界，贊其願力，現其光明，入其度門，達其所證，集其勝業，了其次第，知其普遍，住其三昧，見其心境，說其正道，辨其威勢，得其所有平等智慧？
「善男子！從此南行至海潮處，彼有大城名圓滿光，其城有王名妙圓光。于彼城東有一園林名普莊嚴，王有夫人名伊舍那，為優婆夷，止住此林修菩薩行；汝往彼問菩薩云何學菩薩行，修菩薩道。」
時，善財童子于海幢比丘所得最勝法，獲堅固身，證三昧境，究竟明徹，住清凈解，悟深法界。其心隨順諸佛教海，于諸法門憶持不忘；安住廣大普莊嚴門，智慧光照充滿十方，心生歡喜踴躍無量，五體投地禮海幢足，繞無量匝，重複頂禮，恭敬瞻仰，思惟觀察，想其容止，持其名號，念其功德，觀其行愿
【現代漢語翻譯】 現代漢語譯本：心無厭足，沒有障礙，普遍進入十方一切眾生種種理解的海洋，沒有障礙；普遍知曉十方一切眾生種種根性的海洋，沒有障礙；普遍知曉十方一切眾生種種業力的海洋，沒有障礙。善男子！我只知道這般若波羅蜜清凈光明三昧法門，至於諸位菩薩摩訶薩所進入的甚深究竟智慧之海，所凈化的最殊勝的諸法境界，所通達的一切諸佛法門，所前往的十方無量佛剎，所有的大智慧總持光明，所安住的圓滿自在三昧，所顯現的清凈種種神通，所具備的無盡辯才大海，所獲得的無畏美妙音聲，善巧宣說諸地功德，所能擁護的一切眾生；而我怎麼能知道他們的微妙行為，讚歎他們的功德，顯現他們的境界，讚美他們的願力，展現他們的光明，進入他們的度化之門，通達他們所證悟的境界，積累他們的殊勝功業，瞭解他們的次第，知曉他們的普遍性，安住他們的三昧，見到他們的心境，宣說他們的正道，辨別他們的威勢，獲得他們所擁有的平等智慧呢？ 善男子！從這裡向南走到海潮的地方，那裡有一座大城名叫圓滿光，那座城裡有一位國王名叫妙圓光。在那座城的東邊有一座園林名叫普莊嚴，國王有一位夫人名叫伊舍那，她是一位優婆夷，居住在這座園林里修行菩薩行；你到那裡去問她，菩薩如何學習菩薩行，修習菩薩道。 當時，善財童子從海幢比丘那裡得到了最殊勝的法，獲得了堅固的身體，證得了三昧的境界，究竟明徹，安住在清凈的理解中，領悟了深奧的法界。他的心隨順諸佛的教誨之海，對於各種法門都能憶持不忘；安住在廣大普莊嚴的法門中，智慧的光芒照耀充滿十方，心中生起歡喜，踴躍無量，五體投地禮拜海幢的腳，圍繞無量圈，再次頂禮，恭敬地瞻仰，思惟觀察，想像他的容貌舉止，持誦他的名號，憶念他的功德，觀察他的行愿。
【English Translation】 English version: The mind is without satiety and without obstruction, universally entering the various oceans of understanding of all sentient beings in the ten directions without obstruction; universally knowing the various oceans of roots of all sentient beings in the ten directions without obstruction; universally knowing the various oceans of karma of all sentient beings in the ten directions without obstruction. Good man! I only know this Prajna Paramita pure light samadhi dharma gate. As for the profound and ultimate wisdom ocean entered by the Bodhisattva Mahasattvas, the most supreme realms of all dharmas purified, all the dharma gates of all Buddhas attained, the immeasurable Buddha lands in the ten directions traveled to, all the great wisdom total retention light, the perfect and unhindered samadhi resided in, the pure and various spiritual powers manifested, the inexhaustible ocean of eloquence possessed, the fearless and wonderful voice obtained, skillfully proclaiming the merits of the various stages, all the sentient beings that can be protected; how can I know their subtle actions, praise their merits, reveal their realms, extol their vows, manifest their light, enter their gates of deliverance, attain their realizations, accumulate their supreme deeds, understand their order, know their universality, abide in their samadhi, see their mental states, speak their right path, discern their power, and obtain their equal wisdom? Good man! From here, go south to the place of the sea tide. There is a great city named 'Perfect Light'. In that city, there is a king named 'Wonderful Perfect Light'. To the east of that city, there is a garden named 'Universal Adornment'. The king has a queen named Ishana, who is an Upasika. She resides in this garden, practicing the Bodhisattva path. Go there and ask her how a Bodhisattva learns the Bodhisattva practice and cultivates the Bodhisattva path. At that time, Sudhana, having obtained the most supreme dharma from the Bhikshu Samudraketu, gained a firm body, realized the state of samadhi, became ultimately clear, resided in pure understanding, and awakened to the profound dharma realm. His mind followed the ocean of teachings of all Buddhas, and he could remember and hold onto all dharma gates without forgetting. He resided in the vast and universally adorned gate, the light of wisdom illuminated and filled the ten directions, his heart arose with joy, leaping immeasurably, he prostrated himself at the feet of Samudraketu, circumambulated him countless times, prostrated again, respectfully gazed upon him, contemplated and observed, imagined his appearance and demeanor, held his name, remembered his merits, and observed his practices and vows.
，憶其言音，思其三昧，想其所行廣大境界，受其所得總持智慧清凈光明，咨嗟戀慕，辭退南行。
爾時，善財童子蒙善知識力，令功德身信解圓滿，依善知識教正念思惟，念善知識語遞相開發，于善知識行深生慚愧，愛樂恭敬，觀善知識心善巧攝受，倍益歡喜。作是念言：「因善知識令我普見一切諸佛；因善知識令我普聞一切佛法；善知識者是我師範，示導於我一切智法，普令見故；善知識者是我眼目，令我普見諸佛境界如虛空故；善知識者是我渠流，引我令入諸佛如來蓮華池故。」
如是思念，漸次南行，向海潮處。至彼城東，見普莊嚴園眾寶垣墻周匝圍繞，一切寶樹行列莊嚴。所謂：諸寶葉樹枝葉枎疏，光彩鮮明，敷榮微妙；諸寶華樹，雨眾妙寶；拘蘇摩華，發焰舒光，佈散于地；諸寶香樹，吐妙香云，香氣𣱦氳，普熏十方諸佛世界；諸寶鬘樹，雨大寶鬘，莊嚴寶林，處處垂下；摩尼王樹，普雨種種大摩尼寶，遍佈充滿，隨處莊嚴；一切天寶劫波衣樹，普雨種種妙寶繒彩雜色衣服，隨其所應敷布嚴飾；寶音樂樹出妙樂器，微風吹動發和雅音，其音美妙過諸天樂；諸寶資具莊嚴藏樹，各雨眾寶珍奇玩好；諸莊嚴具處處分佈，以為嚴飾。
其地清凈無有高下，寬廣平坦，種種莊嚴。園中具有百萬
【現代漢語翻譯】 現代漢語譯本：他回憶著善知識的言語聲音，思索著他所教的三昧（專注的境界），想像著他所展現的廣大境界，領受著他所給予的總持智慧（能記住並理解一切教義的智慧）的清凈光明，讚歎愛慕，然後辭別，向南方行進。 那時，善財童子蒙受善知識的力量，使功德之身和信解都圓滿，依靠善知識的教導，以正念思維，憶念善知識的教誨，逐漸得到啓發，對於善知識的修行深感慚愧，愛慕恭敬，觀察善知識的心，善巧地攝受教誨，更加歡喜。他這樣想著：『因為善知識，我才能普遍見到一切諸佛；因為善知識，我才能普遍聽聞一切佛法；善知識是我的師範，引導我走向一切智法（佛的智慧），使我普遍得見；善知識是我的眼睛，使我普遍見到諸佛的境界如同虛空一般；善知識是我的渠道，引導我進入諸佛如來的蓮花池。』 如此思念著，他逐漸向南方行進，前往海潮之處。到達那座城的東邊，他看見普莊嚴園，四周被眾寶墻垣環繞，一切寶樹排列整齊，莊嚴無比。這些寶樹包括：諸寶葉樹，枝葉扶疏，光彩鮮明，開敷榮華，微妙無比；諸寶華樹，降下各種妙寶；拘蘇摩華（一種花），發出火焰般的光芒，散佈在地上；諸寶香樹，吐出美妙的香云，香氣濃郁，普遍薰染十方諸佛世界；諸寶鬘樹，降下大寶鬘，莊嚴寶林，處處垂下；摩尼王樹，普遍降下各種大摩尼寶，遍佈充滿，隨處莊嚴；一切天寶劫波衣樹，普遍降下各種妙寶繒彩雜色衣服，根據需要敷布裝飾；寶音樂樹發出美妙的樂器，微風吹動，發出和諧優雅的聲音，其聲音美妙勝過諸天之樂；諸寶資具莊嚴藏樹，各自降下各種珍寶奇玩；各種莊嚴器具處處分佈，作為裝飾。 那裡的地面清凈，沒有高低不平，寬廣平坦，各種莊嚴。園中具有百萬
【English Translation】 English version: He recalled the words and sounds of the virtuous teacher, pondered the samadhi (state of concentration) he had taught, imagined the vast realms he had displayed, received the pure light of the total-retention wisdom (wisdom that can remember and understand all teachings) he had bestowed, praised and yearned for him, and then took his leave, heading south. At that time, Sudhana, the youth, empowered by the virtuous teacher, perfected his meritorious body and understanding. Relying on the virtuous teacher's instructions, he contemplated with right mindfulness, recalling the virtuous teacher's teachings, which gradually enlightened him. He felt deep shame for his own practice compared to the virtuous teacher's, and with love and respect, he observed the virtuous teacher's mind, skillfully receiving his teachings, and his joy increased. He thought, 'Because of the virtuous teacher, I can universally see all Buddhas; because of the virtuous teacher, I can universally hear all the Buddha's teachings; the virtuous teacher is my guide, leading me to the wisdom of all-knowing (Buddha's wisdom), enabling me to see it universally; the virtuous teacher is my eyes, enabling me to see the realms of all Buddhas as vast as space; the virtuous teacher is my channel, leading me into the lotus pond of all Buddhas and Tathagatas.' Thinking in this way, he gradually traveled south, towards the place of the sea tides. Reaching the east of that city, he saw the Garden of Universal Adornment, surrounded by walls of various treasures, with all kinds of precious trees arranged in rows, supremely adorned. These precious trees included: trees with precious leaves, their branches and leaves luxuriant, their colors bright and clear, their blossoms glorious and exquisite; trees with precious flowers, raining down various wonderful treasures; Kusuma flowers (a type of flower), emitting flames of light, scattered on the ground; trees with precious fragrances, emitting clouds of wonderful fragrance, the aroma rich and pervasive, perfuming the ten directions of the Buddha worlds; trees with precious garlands, raining down great precious garlands, adorning the precious forest, hanging down everywhere; Mani King trees, universally raining down various great Mani jewels, scattered everywhere, adorning each place; trees with all kinds of heavenly treasure robes, universally raining down various wonderful treasure silks and colorful garments, spreading and adorning according to need; trees with precious music, emitting wonderful musical instruments, the gentle breeze causing them to produce harmonious and elegant sounds, their sounds more beautiful than the music of the heavens; trees with precious resources and adornments, each raining down various treasures and rare curiosities; various adornments distributed everywhere, serving as decorations. The ground there was pure, without any unevenness, wide and flat, adorned in various ways. The garden contained a million
殿堂大摩尼寶之所合成，百萬樓閣閻浮檀金以為校飾，百萬宮殿毗盧遮那摩尼寶王間錯莊嚴，云構龍盤，延袤遠近，甍棟相承，勢如飛動。百萬浴池七寶合成，一切妙寶以為其岸；細妙金沙，澄布其底；七寶階道、摩尼欄楯，周匝圍繞，四面莊嚴；寶草芬芳，夤緣際畔；栴檀香水盈滿其中，調適溫涼隨眾生意。寶樹林間，寶渠分佈，水清寶珠周遍間錯，晝夜常流八功德水；水中多有鳧雁、鴛鴦、白鶴、孔雀、迦陵、頻伽、拘枳羅等雜色諸鳥，飛集往來，遊戲出沒，整毛理翮，游泳翱翔，出妙好聲清切和雅，猶如天樂令人樂聞。寶多羅樹周匝行列，覆以寶網，垂諸金鈴，微風徐搖，恒出美音；建立無數摩尼寶幢、雜寶繒幡，四面垂飾，光明普照百千由旬。其中復有百萬陂池，香水湛然，清瑩澄澈，隨時堅細，栴檀香泥澄垽其下，一切上妙眾寶蓮華菡萏芬敷，大摩尼華光色照耀。園中復有廣大宮殿，名莊嚴幢海藏，妙寶以為其地，種種形像悉現其中，毗琉璃寶以為其柱，閻浮檀金寶莊嚴網彌覆其上，重樓挾閣巍巍高大猶妙金山，見者欣樂。種種勝寶以為莊嚴；光藏摩尼恒吐妙光，以為照耀；毗盧遮那藏摩尼寶王殊麗校飾，輝映分明；一切眾寶無價香王咸出妙香，普熏一切。所謂：具足一切最勝妙寶香王，香氣普騰氤氳成霧
【現代漢語翻譯】 現代漢語譯本：殿堂由巨大的摩尼寶珠構成，數百萬的樓閣用閻浮檀金（一種金）裝飾，數百萬的宮殿用毗盧遮那摩尼寶王（一種寶珠）錯落有致地莊嚴著，云狀的結構和龍形的盤繞，綿延遠近，屋檐棟樑相互承接，氣勢如飛動一般。數百萬的浴池由七寶構成，一切美妙的寶物作為池岸；細膩的金沙，平鋪在池底；七寶階梯、摩尼寶欄桿，環繞四周，四面莊嚴；寶草芬芳，沿著池邊生長；栴檀香水充滿其中，溫度適宜，隨著眾生的心意而變化。寶樹林間，寶渠分佈，清澈的水中寶珠錯落有致，日夜不停地流淌著八功德水；水中有很多鳧雁、鴛鴦、白鶴、孔雀、迦陵（一種鳥）、頻伽（一種鳥）、拘枳羅（一種鳥）等各種顏色的鳥，飛來飛去，嬉戲出沒，整理羽毛，游泳翱翔，發出美妙的聲音，清脆和諧，如同天樂一般令人喜悅。寶多羅樹（一種樹）環繞排列，覆蓋著寶網，懸掛著金鈴，微風吹拂，發出美妙的聲音；豎立著無數的摩尼寶幢、各種寶幡，四面垂掛裝飾，光明普照百千由旬。其中還有數百萬的池塘，香水清澈湛藍，隨時保持細膩，栴檀香泥沉澱在池底，一切上妙的眾寶蓮花盛開，巨大的摩尼花光彩照耀。園中還有廣大的宮殿，名為莊嚴幢海藏，用美妙的寶物作為地面，各種形象都顯現在其中，用毗琉璃寶（一種寶石）作為柱子，閻浮檀金寶裝飾的網覆蓋在上面，重樓高閣巍峨高大，如同美妙的金山，見到的人都感到欣喜。用各種殊勝的寶物作為裝飾；光藏摩尼（一種寶珠）恒常散發美妙的光芒，作為照耀；毗盧遮那藏摩尼寶王（一種寶珠）特別華麗地裝飾著，光輝映照分明；一切無價的寶香之王都散發出美妙的香氣，普遍薰染一切。這就是：具足一切最殊勝美妙的寶香之王，香氣普遍升騰，氤氳成霧。 English version: The halls are made of great Mani jewels, millions of pavilions are adorned with Jambu-gold (a type of gold), millions of palaces are decorated with Vairocana Mani jewel kings (a type of jewel) in an interspersed and solemn manner. The cloud-like structures and dragon-shaped coils extend far and wide, with eaves and beams connected, giving an impression of flying motion. Millions of bathing pools are made of seven treasures, with all kinds of exquisite treasures as their banks; fine golden sand is spread at the bottom; seven-treasure steps and Mani railings surround them, solemn on all sides; fragrant precious grasses grow along the edges; sandalwood-scented water fills them, with a temperature that is suitable and changes according to the wishes of beings. In the precious tree groves, precious canals are distributed, with clear water and interspersed precious pearls, constantly flowing with the eight meritorious waters day and night; in the water, there are many ducks, geese, mandarin ducks, white cranes, peacocks, Kalavinka (a type of bird), Kalapiṅka (a type of bird), Kokila (a type of bird), and other birds of various colors, flying back and forth, playing and emerging, preening their feathers, swimming and soaring, emitting beautiful sounds, clear and harmonious, like heavenly music that delights people. Precious Tala trees (a type of tree) are arranged in rows, covered with precious nets, with golden bells hanging, swaying gently in the breeze, constantly emitting beautiful sounds; countless Mani banners and various precious streamers are erected, hanging on all sides, with light shining for hundreds of thousands of yojanas. There are also millions of ponds, with fragrant water that is clear and blue, always maintaining its fineness, with sandalwood-scented mud settled at the bottom, and all kinds of supreme precious lotus flowers blooming, with the great Mani flower light shining brightly. In the garden, there are also vast palaces, named the Adornment Banner Ocean Treasury, with exquisite treasures as the ground, where various images appear, with lapis lazuli jewels (a type of gemstone) as pillars, and a net adorned with Jambu-gold covering them, with towering multi-storied buildings like magnificent golden mountains, which bring joy to those who see them. They are adorned with various supreme treasures; the Light Treasury Mani (a type of jewel) constantly emits wonderful light, serving as illumination; the Vairocana Treasury Mani jewel king (a type of jewel) is particularly splendidly adorned, with its radiance shining clearly; all the priceless fragrant kings of treasures emit wonderful fragrances, pervading everything. This is: possessing all the most supreme and wonderful fragrant kings of treasures, with their fragrance rising and forming a mist.
【English Translation】 The halls are constructed from great Mani jewels, with millions of pavilions adorned with Jambu-gold. Millions of palaces are embellished with Vairocana Mani jewel kings, arranged in an intricate and solemn manner. Cloud-like structures and dragon-shaped coils extend far and wide, with eaves and beams interconnected, creating an impression of dynamic movement. Millions of bathing pools are made of seven treasures, with all kinds of exquisite treasures forming their banks. Fine golden sand is spread across the bottom, and seven-treasure steps and Mani railings surround them, creating a solemn atmosphere on all sides. Fragrant precious grasses grow along the edges, and sandalwood-scented water fills them, with a temperature that is suitable and changes according to the wishes of beings. In the precious tree groves, precious canals are distributed, with clear water and interspersed precious pearls, constantly flowing with the eight meritorious waters day and night. In the water, there are many ducks, geese, mandarin ducks, white cranes, peacocks, Kalavinka, Kalapiṅka, Kokila, and other birds of various colors, flying back and forth, playing and emerging, preening their feathers, swimming and soaring, emitting beautiful sounds, clear and harmonious, like heavenly music that delights people. Precious Tala trees are arranged in rows, covered with precious nets, with golden bells hanging, swaying gently in the breeze, constantly emitting beautiful sounds. Countless Mani banners and various precious streamers are erected, hanging on all sides, with light shining for hundreds of thousands of yojanas. There are also millions of ponds, with fragrant water that is clear and blue, always maintaining its fineness, with sandalwood-scented mud settled at the bottom, and all kinds of supreme precious lotus flowers blooming, with the great Mani flower light shining brightly. In the garden, there are also vast palaces, named the Adornment Banner Ocean Treasury, with exquisite treasures as the ground, where various images appear, with lapis lazuli jewels as pillars, and a net adorned with Jambu-gold covering them, with towering multi-storied buildings like magnificent golden mountains, which bring joy to those who see them. They are adorned with various supreme treasures; the Light Treasury Mani constantly emits wonderful light, serving as illumination; the Vairocana Treasury Mani jewel king is particularly splendidly adorned, with its radiance shining clearly; all the priceless fragrant kings of treasures emit wonderful fragrances, pervading everything. This is: possessing all the most supreme and wonderful fragrant kings of treasures, with their fragrance rising and forming a mist.
；普現如意妙寶香王，香氣隨應周聞法界；隨根覺悟妙寶香王，凡所嗅聞，諸根聰利，能于正法精勤匪懈。
其宮殿中復有無量寶蓮華座週迴佈列。所謂：光照十方妙藏摩尼寶蓮華座、毗盧遮那如意摩尼寶蓮華座、無垢藏摩尼寶蓮華座、雜寶莊嚴摩尼寶蓮華座、普門莊嚴摩尼寶蓮華座、圓光莊嚴摩尼寶蓮華座、安住海藏清凈莊嚴摩尼寶蓮華座、普焰光照摩尼寶蓮華座、金剛藏師子摩尼寶蓮華座、照耀世間摩尼寶蓮華座；如是無量摩尼寶蓮華座，一一皆以不可思議妙寶繒帶四面垂飾，不可思議眾色摩尼以為莊校，于宮殿中光影相照平等莊嚴。空中復有百萬寶帳，所謂：寶衣帳、寶鬘帳、寶華帳、寶香帳、閻浮檀金帳、寶枝垂覆帳、雜寶摩尼帳、妙寶瓔珞帳、光焰金剛帳、諸天妓樂帳、象王神變帳、馬王神變帳、帝釋所坐摩尼寶帳；如是種種寶莊嚴帳嚴飾虛空。復有百萬諸大寶網彌覆其上，所謂：寶鈴網、寶蓋網、寶身網、海藏真珠網、紺琉璃摩尼寶網、師子摩尼寶網、月愛光明摩尼寶網、一切人天種種形像寶香網、一切雜色寶冠網、一切妙寶瓔珞網；如是等網各于其上垂覆莊嚴。復有百萬大寶光明而為照耀，所謂：焰光摩尼寶光明、日藏摩尼寶光明、月藏摩尼寶光明、香焰摩尼寶光明、吉祥焰藏摩尼寶光明、蓮華
【現代漢語翻譯】 現代漢語譯本：普遍顯現如意妙寶香王（一種散發香氣的寶物），其香氣隨著眾生的根器而遍佈整個法界；隨著眾生的根器覺悟的妙寶香王，凡是聞到其香氣的，諸根都會變得聰敏銳利，能夠在正法修行上精進而不懈怠。 其宮殿中還有無數的寶蓮花座，周匝排列。這些蓮花座分別是：光照十方妙藏摩尼寶蓮花座、毗盧遮那（佛名，意為光明遍照）如意摩尼寶蓮花座、無垢藏摩尼寶蓮花座、雜寶莊嚴摩尼寶蓮花座、普門莊嚴摩尼寶蓮花座、圓光莊嚴摩尼寶蓮花座、安住海藏清凈莊嚴摩尼寶蓮花座、普焰光照摩尼寶蓮花座、金剛藏師子摩尼寶蓮花座、照耀世間摩尼寶蓮花座；像這樣無數的摩尼寶蓮花座，每一個都用不可思議的妙寶絲帶從四面垂掛裝飾，用不可思議的各種顏色摩尼寶來莊嚴修飾，在宮殿中光影相互輝映，平等莊嚴。空中還有百萬寶帳，分別是：寶衣帳、寶鬘帳、寶花帳、寶香帳、閻浮檀金（一種金色）帳、寶枝垂覆帳、雜寶摩尼帳、妙寶瓔珞帳、光焰金剛帳、諸天伎樂帳、象王神變帳、馬王神變帳、帝釋（天神名）所坐的摩尼寶帳；像這樣種種寶莊嚴的帳幕裝飾著虛空。還有百萬大寶網覆蓋其上，分別是：寶鈴網、寶蓋網、寶身網、海藏真珠網、紺琉璃摩尼寶網、師子摩尼寶網、月愛光明摩尼寶網、一切人天種種形像寶香網、一切雜色寶冠網、一切妙寶瓔珞網；像這樣的寶網各自在其上方垂掛裝飾。還有百萬大寶光明照耀，分別是：焰光摩尼寶光明、日藏摩尼寶光明、月藏摩尼寶光明、香焰摩尼寶光明、吉祥焰藏摩尼寶光明、蓮花
【English Translation】 English version: The wondrous and precious incense king, 'Pu Xian Ru Yi Miao Bao Xiang Wang' (a treasure emitting fragrance), manifests universally, its fragrance pervading the entire Dharma realm in accordance with the capacities of beings; the wondrous and precious incense king, 'Miao Bao Xiang Wang', awakens beings according to their roots, and all who smell its fragrance have their senses sharpened and become diligent and unyielding in their practice of the true Dharma. Within the palace, there are also countless jeweled lotus seats arranged in a circular pattern. These lotus seats are: the 'Guang Zhao Shi Fang Miao Zang Mo Ni Bao Lian Hua Zuo' (Light Illuminating the Ten Directions Wondrous Treasury Mani Jewel Lotus Seat), the 'Pi Lu Zhe Na' (Vairocana, meaning 'the one who illuminates everywhere') 'Ru Yi Mo Ni Bao Lian Hua Zuo' (Wish-fulfilling Mani Jewel Lotus Seat), the 'Wu Gou Zang Mo Ni Bao Lian Hua Zuo' (Immaculate Treasury Mani Jewel Lotus Seat), the 'Za Bao Zhuang Yan Mo Ni Bao Lian Hua Zuo' (Various Jewels Adorned Mani Jewel Lotus Seat), the 'Pu Men Zhuang Yan Mo Ni Bao Lian Hua Zuo' (Universal Gate Adorned Mani Jewel Lotus Seat), the 'Yuan Guang Zhuang Yan Mo Ni Bao Lian Hua Zuo' (Perfect Light Adorned Mani Jewel Lotus Seat), the 'An Zhu Hai Zang Qing Jing Zhuang Yan Mo Ni Bao Lian Hua Zuo' (Abiding in the Ocean Treasury Pure Adorned Mani Jewel Lotus Seat), the 'Pu Yan Guang Zhao Mo Ni Bao Lian Hua Zuo' (Universal Flame Light Illuminating Mani Jewel Lotus Seat), the 'Jin Gang Zang Shi Zi Mo Ni Bao Lian Hua Zuo' (Vajra Treasury Lion Mani Jewel Lotus Seat), and the 'Zhao Yao Shi Jian Mo Ni Bao Lian Hua Zuo' (Illuminating the World Mani Jewel Lotus Seat); like these countless Mani Jewel Lotus Seats, each one is adorned with inconceivable wondrous jewel ribbons hanging down from all four sides, and decorated with inconceivable Mani jewels of various colors, with light and shadows reflecting each other in the palace, equally adorned. In the sky, there are also a million jeweled canopies, namely: the jeweled clothing canopy, the jeweled garland canopy, the jeweled flower canopy, the jeweled incense canopy, the 'Yan Fu Tan Jin' (Jambudvipa gold) canopy, the jeweled branch hanging canopy, the various jewels Mani canopy, the wondrous jewel necklace canopy, the light flame Vajra canopy, the heavenly music canopy, the elephant king's miraculous transformation canopy, the horse king's miraculous transformation canopy, and the Mani jewel canopy where 'Di Shi' (Indra, a deity) sits; like these various jeweled and adorned canopies, they adorn the void. There are also a million great jeweled nets covering them, namely: the jeweled bell net, the jeweled parasol net, the jeweled body net, the ocean treasury pearl net, the lapis lazuli Mani jewel net, the lion Mani jewel net, the moon love light Mani jewel net, the various forms of all humans and deities jeweled incense net, the various colors jeweled crown net, and the various wondrous jewel necklace net; like these nets, each hangs down and adorns above. There are also a million great jeweled lights illuminating, namely: the flame light Mani jewel light, the sun treasury Mani jewel light, the moon treasury Mani jewel light, the incense flame Mani jewel light, the auspicious flame treasury Mani jewel light, and the lotus
焰藏摩尼寶光明、焰幢摩尼寶光明、大焰摩尼寶光明、遍照十方摩尼寶光明、普現香云莊嚴具摩尼寶光明；如是等類大寶光明而為照耀。常雨百萬莊嚴具云，隨意受用；百萬隨時芬馥白栴檀香云，普熏道場；百萬天諸妙樂云，音聲美妙；百萬天曼陀羅華云，而以佈散；百萬諸天鬘帶云，處處垂下以為嚴飾；百萬天寶繒彩雲，處處垂布以為衣服；百萬出過諸天寶瓔珞云，莊嚴林樹及諸樓閣。百萬欲界天子欣樂瞻仰，恭敬作禮；百萬諸天采女往修同行，常來其所，投身而下，親近敬奉；百萬諸大菩薩恒詣道場，常樂聞法。
時，伊舍那具大人相，坐真金座，戴海藏真珠網冠，掛出過諸天真金寶釧，垂紺青發，頂髻莊嚴；吉祥焰藏摩尼寶王以為鬘帶，毗琉璃摩尼寶以為耳珰，師子口摩尼寶緣飾耳輪，大如意摩尼寶王以為瓔珞，莊嚴其頸，大威德帝青摩尼寶網以覆其首，種種光焰熾盛摩尼寶網羅覆其身；百千億那由他眾生曲躬恭敬，親近供養。
東方有無量眾生來詣其所。所謂：大梵天、梵輔天、梵眾天，如是色界一切諸天；欲界他化自在天、化樂天、兜率天、夜摩天、忉利天、諸龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽及鳩槃茶，閻羅王界、大力鬼神、乃至一切人及非人、諸王眾等，南、西、北
【現代漢語翻譯】 現代漢語譯本：火焰般閃耀的摩尼寶珠發出光明，如火焰旗幟般的摩尼寶珠發出光明，巨大的火焰摩尼寶珠發出光明，普照十方的摩尼寶珠發出光明，普遍顯現香云莊嚴的摩尼寶珠發出光明；像這樣的大寶光明照耀著一切。經常降下百萬種莊嚴的雲朵，隨意享用；百萬種隨時散發芬芳的白檀香云，普遍薰染道場；百萬種天界的各種美妙音樂云，聲音悅耳動聽；百萬種天界的曼陀羅花云，散佈各處；百萬種天界的鬘帶云，處處垂下作為裝飾；百萬種天界的寶貴絲綢彩雲，處處垂布作為衣裳；百萬種超越天界的寶貴瓔珞云，莊嚴林木和各種樓閣。百萬欲界天子歡喜地瞻仰，恭敬地行禮；百萬天女前往修行，經常來到這裡，投身而下，親近敬奉；百萬大菩薩恒常來到道場，喜歡聽聞佛法。 當時，伊舍那（Iśāna，自在天）具有大丈夫的相貌，坐在真金寶座上，戴著海藏真珠網冠，掛著超越天界的真金寶釧，垂著紺青色的頭髮，頭頂髮髻莊嚴；以吉祥焰藏摩尼寶王作為鬘帶，以毗琉璃摩尼寶作為耳珰，以獅子口摩尼寶裝飾耳輪，以大如意摩尼寶王作為瓔珞，莊嚴他的脖頸，以大威德帝青摩尼寶網覆蓋他的頭部，各種光焰熾盛的摩尼寶網覆蓋他的身體；百千億那由他的眾生彎腰恭敬，親近供養。 東方有無量眾生來到他的住所。他們是：大梵天（Mahābrahmā）、梵輔天（Brahmapāriṣadya）、梵眾天（Brahmapurohita），像這樣的一切諸天；欲界他化自在天（Paranirmitavaśavartin）、化樂天（Nirmāṇarati）、兜率天（Tuṣita）、夜摩天（Yāma）、忉利天（Trāyastriṃśa）、諸龍（Nāga）、夜叉（Yakṣa）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuḍa）、緊那羅（Kiṃnara）、摩睺羅伽（Mahoraga）以及鳩槃茶（Kumbhāṇḍa），閻羅王界、大力鬼神、乃至一切人和非人、諸王眾等，南方、西方、北方也是如此。
【English Translation】 English version: The light of the flame-treasury mani jewel shines, the light of the flame-banner mani jewel shines, the light of the great flame mani jewel shines, the light of the mani jewel that illuminates all directions shines, the light of the mani jewel that universally manifests fragrant cloud adornments shines; such great jewel lights illuminate everything. Clouds of a million adornments constantly rain down, for enjoyment at will; a million clouds of fragrant white sandalwood incense at all times, pervading the practice place; a million clouds of heavenly exquisite music, with beautiful sounds; a million clouds of heavenly mandārava flowers, scattered everywhere; a million clouds of heavenly garlands and ribbons, hanging down everywhere as decorations; a million clouds of heavenly precious silk fabrics, spread everywhere as clothing; a million clouds of precious necklaces surpassing the heavens, adorning forests and various pavilions. A million desire realm heavenly sons joyfully gaze upon him, respectfully bowing; a million heavenly maidens go to practice together, constantly coming to his place, throwing themselves down, drawing near and revering; a million great Bodhisattvas constantly visit the practice place, always delighting in hearing the Dharma. At that time, Iśāna (the Lord of the Universe) had the appearance of a great man, sitting on a throne of pure gold, wearing a crown of sea-treasury pearl nets, hanging golden bracelets surpassing the heavens, with dark blue hair hanging down, the topknot of his hair adorned; the auspicious flame-treasury mani jewel king as a garland, the vaiḍūrya mani jewel as earrings, the lion-mouth mani jewel adorning the earlobes, the great wish-fulfilling mani jewel king as a necklace, adorning his neck, the great majestic blue mani jewel net covering his head, various blazing mani jewel nets covering his body; hundreds of thousands of millions of nayutas of beings bowed respectfully, drawing near and making offerings. From the east, countless beings came to his abode. They were: Mahābrahmā, Brahmapāriṣadya, Brahmapurohita, and all such devas; Paranirmitavaśavartin, Nirmāṇarati, Tuṣita, Yāma, Trāyastriṃśa, Nāgas, Yakṣas, Gandharvas, Asuras, Garuḍas, Kiṃnaras, Mahoragas, and Kumbhāṇḍas, the realm of Yama, powerful ghosts and spirits, and even all humans and non-humans, assemblies of kings, and so on, from the south, west, and north as well.
方，四維，上、下，亦復如是。其有見此優婆夷者，身病、心病，種種所纏，一切邪見、障礙執著所有惑苦，悉得除滅；速離一切諸煩惱垢，速拔一切諸見毒刺，疾破一切諸障礙山，深入無礙清凈境界；種植一切圓滿善根，長養一切善法根芽，入於一切清凈智門，普獲一切陀羅尼門，普證一切大三昧海，通達一切諸佛教海，一切諸佛廣大愿門無不開發，一切菩薩所修妙行皆悉現前，一切如來功德大海皆悉清凈。其心廣大，具足一切自在神通；其身無礙，於一切處靡所不至，普詣十方無所依著，隨順成就一切法門。爾時，善財童子入普莊嚴園，周遍觀察；見伊舍那優婆夷，往詣其所，頂禮其足，繞無數匝，正立合掌，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行，云何修菩薩道，我聞聖者善能誘誨諸菩薩眾，愿為我說。」
時，伊舍那告善財言：「善男子！我得菩薩一解脫門，無間修習；若有眾生暫見我身、暫聞我名、或聽我法、憶念於我、與我同住、親近隨順供給我者，悉不唐捐。善男子！若有眾生不種善根，不為善友之所攝受，不為諸佛之所護念；雖近於我經于多時，與我同住終不能見。善男子！其有眾生得見我者，皆于阿耨多羅三藐三菩提獲不退轉。善男子！東方所有一切如來
【現代漢語翻譯】 現代漢語譯本 四方，四維，上方、下方，也是如此。如果有見到這位優婆夷（在家女修行者）的人，身上的疾病、心中的疾病，各種纏繞的痛苦，一切邪見、障礙執著所帶來的迷惑痛苦，都能夠全部消除；迅速脫離一切煩惱污垢，迅速拔除一切見解上的毒刺，快速破除一切障礙之山，深入無礙清凈的境界；種植一切圓滿的善根，長養一切善法的根芽，進入一切清凈智慧之門，普遍獲得一切陀羅尼（總持）之門，普遍證得一切大三昧（正定）之海，通達一切諸佛的教誨之海，一切諸佛的廣大愿門無不開啟，一切菩薩所修的微妙行為都全部顯現，一切如來的功德大海都全部清凈。他們的心廣大，具足一切自在神通；他們的身體無礙，在一切地方無所不至，普遍到達十方而無所依戀，隨順成就一切法門。當時，善財童子進入普莊嚴園，周遍觀察；見到伊舍那優婆夷，前往她的住所，頂禮她的雙足，繞行無數圈，然後站立合掌，說道：『聖者！我已先發了阿耨多羅三藐三菩提心（無上正等正覺之心），但是還不知道菩薩如何學習菩薩的修行，如何修菩薩之道，我聽說聖者您善於引導教誨諸菩薩眾，希望您能為我解說。』 這時，伊舍那告訴善財說：『善男子！我得到菩薩的一種解脫法門，不斷地修習；如果有眾生暫時見到我的身體、暫時聽到我的名字、或者聽聞我所說的法、憶念我、與我同住、親近隨順供養我的人，都不會徒勞無功。善男子！如果有眾生不種善根，不被善友所攝受，不被諸佛所護念；即使靠近我很久，與我同住，最終也不能見到我。善男子！那些能夠見到我的眾生，都將在阿耨多羅三藐三菩提（無上正等正覺）上獲得不退轉。善男子！東方所有的一切如來
【English Translation】 English version The four directions, the four intermediate directions, above, and below, are also like this. If there are those who see this Upasika (female lay practitioner), their physical illnesses, mental illnesses, all kinds of entanglements, all wrong views, obstacles, attachments, and all the sufferings of delusion, will all be eliminated; they will quickly be freed from all defilements of afflictions, quickly pull out all the poisonous thorns of views, quickly break through all the mountains of obstacles, and deeply enter the unobstructed pure realm; they will plant all perfect roots of goodness, nurture all the sprouts of good dharmas, enter all the gates of pure wisdom, universally obtain all the Dharani (mantra) gates, universally realize all the great Samadhi (meditative absorption) seas, understand all the Buddha's teachings, all the great vows of all Buddhas will be opened, all the wonderful practices cultivated by all Bodhisattvas will all appear, and all the oceans of merits of all Tathagatas will all be purified. Their minds are vast, possessing all the supernatural powers of freedom; their bodies are unobstructed, reaching everywhere without hindrance, universally reaching the ten directions without attachment, and accomplishing all dharmas in accordance. At that time, Sudhana entered the Garden of Universal Adornment, observing everywhere; seeing the Upasika Isana, he went to her place, bowed at her feet, circumambulated her countless times, then stood with his palms together, and said: 'Holy One! I have already generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva, how to cultivate the path of a Bodhisattva. I have heard that the Holy One is good at guiding and teaching all Bodhisattvas, I wish you would explain it to me.' Then, Isana said to Sudhana: 'Good man! I have attained a liberation gate of a Bodhisattva, which I continuously practice; if there are sentient beings who temporarily see my body, temporarily hear my name, or hear the Dharma I speak, remember me, live with me, approach me, follow me, and make offerings to me, none of it will be in vain. Good man! If there are sentient beings who do not plant good roots, are not embraced by good friends, and are not protected by all Buddhas; even if they are close to me for a long time and live with me, they will ultimately not be able to see me. Good man! Those sentient beings who are able to see me will all attain non-retrogression in Anuttara-samyak-sambodhi (supreme perfect enlightenment). Good man! All the Tathagatas in the East
、應、正等覺常來至此處，于眾寶妙師子座為我說法。南、西、北方，四維，上、下，一切如來悉來至此處，于寶座為我說法。善男子！我常不離見佛聞法，與諸菩薩而共同住，不離菩薩三昧解脫。善男子！我此會眾有八萬四千億那由他，常在於此普莊嚴園與我同住，皆于往昔與我修習一切菩薩同類行門，不相離故，一切咸于阿耨多羅三藐三菩提得不退轉。其餘眾生或久、或近住此園者，一切修我同類行門，亦皆普入不退轉位。」
善財白言：「聖者！發阿耨多羅三藐三菩提心為久近耶？」
答言：「善男子！我憶曾於然燈佛所親近承事，修行梵行，恭敬供養，聞法受持；次前于離垢佛所出家學道，受持正法；次前于星宿幢佛所聞法修行，歡喜供養；次前于妙勝吉祥佛所，次前于蓮華德藏佛所，次前于毗盧遮那佛所，次前于普眼佛所，次前于梵壽佛所，次前于金剛𪗇佛所，次前於水天佛所。善男子！我憶過去于無量劫、無量生中，如是次第三十六恒河沙佛所皆悉親近，一心承事、恭敬供養、出家學道，所受正法，所發誓愿，所入三昧，所證解脫，如是一切種種行門我皆憶持，心無廢忘，過此已往，佛智所知，非我能測。
「善男子！應知菩薩初發心無有量，充滿一切法界故；菩薩大悲門無有量，普
【現代漢語翻譯】 現代漢語譯本：『應』、『正等覺』（指佛陀）常常來到這裡，在眾寶構成的美妙獅子座上為我說法。南方、西方、北方，四維（東南、東北、西南、西北），上方、下方，一切如來都來到這裡，在寶座上為我說法。善男子！我常常不離開見佛聞法，與各位菩薩共同居住，不離開菩薩的三昧解脫。善男子！我這個集會中有八萬四千億那由他（數量單位，表示極大的數目）的眾生，常常在這個普莊嚴園與我同住，他們都在過去與我修習一切菩薩相同的修行法門，因為不相分離的緣故，都已在阿耨多羅三藐三菩提（無上正等正覺）中得到不退轉的境界。其餘眾生，或者長久、或者最近居住在這個園林中的，一切修習我相同的修行法門，也都能普遍進入不退轉的地位。 善財（菩薩名）問道：『聖者！您發阿耨多羅三藐三菩提心是多久以前的事呢？』 回答說：『善男子！我記得曾經在燃燈佛（過去佛名）那裡親近侍奉，修行清凈的梵行，恭敬供養，聽聞佛法並受持；再往前，在離垢佛（過去佛名）那裡出家學道，受持正法；再往前，在星宿幢佛（過去佛名）那裡聽聞佛法修行，歡喜供養；再往前，在妙勝吉祥佛（過去佛名）那裡，再往前，在蓮華德藏佛（過去佛名）那裡，再往前，在毗盧遮那佛（過去佛名）那裡，再往前，在普眼佛（過去佛名）那裡，再往前，在梵壽佛（過去佛名）那裡，再往前，在金剛𪗇佛（過去佛名）那裡，再往前，在水天佛（過去佛名）那裡。善男子！我記得過去在無量劫、無量生中，像這樣次第親近了三十六恒河沙（數量單位，表示極大的數目）的佛，都一心侍奉、恭敬供養、出家學道，所受持的正法，所發的誓願，所入的三昧，所證的解脫，像這樣一切種種的修行法門我都記得，心中沒有遺忘，超過這些以往的，佛的智慧所能知道的，就不是我所能測度的了。 『善男子！應當知道菩薩初發心是沒有限量的，因為它充滿一切法界；菩薩的大悲心門是沒有限量的，因為它普遍
【English Translation】 English version: 'The Perfectly Enlightened Ones (Buddhas), rightly and completely awakened, often come to this place, and on a magnificent lion throne made of various treasures, they preach the Dharma for me. To the south, west, north, the four intermediate directions (southeast, northeast, southwest, northwest), above, and below, all Tathagatas (Buddhas) come to this place, and on the jeweled thrones, they preach the Dharma for me. Good man! I am always in the presence of seeing the Buddhas and hearing the Dharma, dwelling together with all the Bodhisattvas, and not separated from the Samadhi (meditative absorption) and liberation of the Bodhisattvas. Good man! In this assembly of mine, there are eighty-four trillion nayutas (a large number) of beings, who always dwell with me in this Universal Adornment Garden. In the past, they all practiced the same Bodhisattva paths as I did, and because they are not separated from me, they have all attained non-retrogression in Anuttara-samyak-sambodhi (supreme perfect enlightenment). The other beings, whether they have lived in this garden for a long time or recently, all practice the same paths as I do, and they also universally enter the stage of non-retrogression.' Sudhana (a Bodhisattva) asked: 'Holy One! How long ago did you generate the mind for Anuttara-samyak-sambodhi?' He replied: 'Good man! I remember that I once attended upon Dipankara Buddha (a past Buddha), practiced pure conduct, respectfully made offerings, heard the Dharma, and upheld it. Before that, I left home to study the Way under Vimalaprabha Buddha (a past Buddha), and upheld the true Dharma. Before that, I heard the Dharma and practiced under Nakshatraketu Buddha (a past Buddha), and joyfully made offerings. Before that, under Shrimatshubha Buddha (a past Buddha), before that, under Padmagarbha Buddha (a past Buddha), before that, under Vairocana Buddha (a past Buddha), before that, under Samantacakshu Buddha (a past Buddha), before that, under Brahmaayu Buddha (a past Buddha), before that, under Vajraketu Buddha (a past Buddha), before that, under Varunadeva Buddha (a past Buddha). Good man! I remember that in the past, in countless kalpas (eons) and countless lives, I attended upon thirty-six Ganges sands (a large number) of Buddhas in this order, with one mind I served, respectfully made offerings, left home to study the Way, the true Dharma I upheld, the vows I made, the Samadhis I entered, the liberations I attained, all these various practices I remember, and my mind has not forgotten them. Beyond this, what the wisdom of the Buddhas knows is not something I can fathom.' 'Good man! You should know that the initial mind of a Bodhisattva is immeasurable, because it fills all of the Dharma realm; the great compassion gate of a Bodhisattva is immeasurable, because it universally'
入一切眾生界故；菩薩大愿門無有量，究竟十方一切法界故；菩薩大慈門無有量，普覆一切眾生界故；菩薩所修行無有量，於一切剎一切劫中恒修習故；菩薩三昧力無有量，令菩薩道不退轉故；菩薩總持力無有量，能持世間隨所應聞教法海故；菩薩智明力無有量，普能悟入三世佛教巧隨順故；菩薩神通力無有量，普現十方一切所有諸剎網故；菩薩辯才力無有量，圓音一演，令諸眾生隨類解故；菩薩清凈身無有量，現身普遍諸佛剎故。」
大方廣佛華嚴經卷第七 大正藏第 10 冊 No. 0293 大方廣佛華嚴經
大方廣佛華嚴經卷第八
罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品
爾時，善財童子白言：「聖者！久如當得阿耨多羅三藐三菩提？」
答言：「善男子！菩薩不為教化調伏一眾生故發菩提心，不為教化調伏百眾生故發菩提心，不為教化調伏千眾生故發菩提心，不為教化調伏百千眾生故發菩提心，乃至不為教化調伏不可說不可說轉眾生故發菩提心，不為教化成熟一世界眾生故發菩提心，乃至不為教化成熟不可說不可說轉世界眾生故發菩提心，不為教化成熟一閻浮提極微塵數世界眾生故發菩提心，不為成熟一四天下極微塵數世界眾生故發菩提心，不為成熟
【現代漢語翻譯】 現代漢語譯本：菩薩的廣大誓願之門是無量的，因為他們進入一切眾生的境界；菩薩的廣大誓願之門是無量的，因為他們究竟遍及十方一切法界；菩薩的廣大慈悲之門是無量的，因為他們普遍覆蓋一切眾生的境界；菩薩所修行的功德是無量的，因為他們在一切佛剎、一切劫中恒常修習；菩薩的三昧（samadhi，禪定）力量是無量的，使菩薩的道業不退轉；菩薩的總持（dharani，記憶和理解佛法）力量是無量的，能夠保持世間一切眾生所應聽聞的教法之海；菩薩的智慧光明力量是無量的，能夠普遍領悟過去、現在、未來三世佛教的巧妙隨順；菩薩的神通力量是無量的，普遍顯現十方一切諸佛剎土的網；菩薩的辯才力量是無量的，以圓滿的聲音一演說，使一切眾生隨其種類而理解；菩薩的清凈身是無量的，顯現身體普遍在諸佛剎土。
《大方廣佛華嚴經》第七卷 大正藏第10冊 No. 0293 《大方廣佛華嚴經》
《大方廣佛華嚴經》第八卷
罽賓國（Kashmir）三藏般若（Prajna）奉詔翻譯，入不思議解脫境界普賢行愿品
這時，善財童子（Sudhana）問道：『聖者！要多久才能證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）？』
回答說：『善男子！菩薩不是爲了教化調伏一個眾生而發菩提心（bodhicitta，覺悟之心），不是爲了教化調伏一百個眾生而發菩提心，不是爲了教化調伏一千個眾生而發菩提心，不是爲了教化調伏百千個眾生而發菩提心，乃至不是爲了教化調伏不可說不可說轉的眾生而發菩提心；不是爲了教化成熟一個世界眾生而發菩提心，乃至不是爲了教化成熟不可說不可說轉的世界眾生而發菩提心；不是爲了教化成熟一個閻浮提（Jambudvipa，南贍部洲）極微塵數世界眾生而發菩提心，不是爲了成熟一個四天下（caturbrahmaka，四大洲）極微塵數世界眾生而發菩提心，不是爲了成熟』
【English Translation】 English version: The great vow gate of Bodhisattvas is immeasurable, because they enter into the realms of all sentient beings; the great vow gate of Bodhisattvas is immeasurable, because they ultimately pervade all the realms of the ten directions; the great compassion gate of Bodhisattvas is immeasurable, because they universally cover the realms of all sentient beings; the practices of Bodhisattvas are immeasurable, because they constantly cultivate in all Buddha-lands and all kalpas; the samadhi (meditative concentration) power of Bodhisattvas is immeasurable, enabling the Bodhisattva path to be irreversible; the dharani (retention and understanding of Dharma) power of Bodhisattvas is immeasurable, capable of holding the ocean of teachings that should be heard by all beings in the world; the wisdom and light power of Bodhisattvas is immeasurable, capable of universally realizing the skillful adaptation of the Buddhadharma of the three times; the supernatural power of Bodhisattvas is immeasurable, universally manifesting the net of all Buddha-lands in the ten directions; the eloquence power of Bodhisattvas is immeasurable, with one perfect sound, enabling all sentient beings to understand according to their kind; the pure body of Bodhisattvas is immeasurable, manifesting bodies universally in all Buddha-lands.
The Flower Garland Sutra, Volume 7 Taisho Tripitaka Volume 10, No. 0293, The Flower Garland Sutra
The Flower Garland Sutra, Volume 8
Translated by Tripitaka Prajna of Kashmir, by imperial decree, Entering the Inconceivable Liberation Realm, Universal Worthy's Practices and Vows Chapter
At that time, the youth Sudhana said, 'O Holy One! How long will it take to attain anuttara-samyak-sambodhi (supreme perfect enlightenment)?'
The answer was, 'Good man! A Bodhisattva does not generate the bodhicitta (mind of enlightenment) for the sake of teaching and taming one sentient being, nor for the sake of teaching and taming a hundred sentient beings, nor for the sake of teaching and taming a thousand sentient beings, nor for the sake of teaching and taming a hundred thousand sentient beings, and even not for the sake of teaching and taming unspeakable, unspeakable numbers of sentient beings; not for the sake of maturing the sentient beings of one world, and even not for the sake of maturing the sentient beings of unspeakable, unspeakable numbers of worlds; not for the sake of maturing the sentient beings of a number of worlds equal to the fine dust particles of one Jambudvipa (Southern Continent), not for the sake of maturing the sentient beings of a number of worlds equal to the fine dust particles of one caturbrahmaka (four continents), not for the sake of maturing'
小千世界極微塵數世界眾生故發菩提心，不為成熟中千世界極微塵數世界眾生故發菩提心，不為成熟三千大千世界極微塵數世界眾生故發菩提心，乃至不為教化成熟不可說不可說轉三千大千世界極微塵數世界眾生故發菩提心。複次，菩薩不為親近供養一如來故發菩提心，乃至不為親近供養不可說不可說轉佛剎極微塵數諸如來故發菩提心，不為親近供養一世界中盡未來劫次第興世諸如來故發菩提心，乃至不為親近供養不可說不可說轉世界中盡未來劫次第興世諸如來故發菩提心，不為親近供養一佛剎極微塵數世界中盡未來劫次第興世諸如來故發菩提心，乃至不為親近供養不可說不可說轉佛剎極微塵數世界中盡未來劫次第興世諸如來故發菩提心。複次，菩薩不為嚴凈一世界故發菩提心，乃至不為嚴凈不可說不可說轉世界故發菩提心，不為嚴凈一佛剎極微塵數世界故發菩提心，乃至不為嚴凈不可說不可說轉佛剎極微塵數世界故發菩提心。複次，菩薩不為受持一如來教故發菩提心，乃至不為受持不可說不可說轉佛剎極微塵數如來教故發菩提心。複次，菩薩不為修習一如來愿故發菩提心，乃至不為修習不可說不可說轉佛剎極微塵數如來愿故發菩提心。複次，菩薩不為往一佛剎故發菩提心，乃至不為往不可說不可說轉佛剎極微塵數諸
【現代漢語翻譯】 現代漢語譯本：菩薩發菩提心，不是爲了度化小千世界（Sahasra-cūḍikā-lokadhātu）如微塵數般多的眾生，不是爲了度化中千世界（Dvisāhasra-cūḍikā-lokadhātu）如微塵數般多的眾生，不是爲了度化三千大千世界（Trisāhasra-mahāsāhasra-lokadhātu）如微塵數般多的眾生，乃至不是爲了教化成熟不可說不可說轉三千大千世界如微塵數般多的眾生而發菩提心。 其次，菩薩發菩提心，不是爲了親近供養一尊如來（Tathāgata），乃至不是爲了親近供養不可說不可說轉佛剎（Buddhakṣetra）如微塵數般多的諸如來而發菩提心，不是爲了親近供養一個世界中盡未來劫次第出現的諸如來而發菩提心，乃至不是爲了親近供養不可說不可說轉世界中盡未來劫次第出現的諸如來而發菩提心，不是爲了親近供養一個佛剎如微塵數般多的世界中盡未來劫次第出現的諸如來而發菩提心，乃至不是爲了親近供養不可說不可說轉佛剎如微塵數般多的世界中盡未來劫次第出現的諸如來而發菩提心。 其次，菩薩發菩提心，不是爲了莊嚴清凈一個世界而發菩提心，乃至不是爲了莊嚴清凈不可說不可說轉的世界而發菩提心，不是爲了莊嚴清凈一個佛剎如微塵數般多的世界而發菩提心，乃至不是爲了莊嚴清凈不可說不可說轉的佛剎如微塵數般多的世界而發菩提心。 其次，菩薩發菩提心，不是爲了受持一尊如來的教法而發菩提心，乃至不是爲了受持不可說不可說轉佛剎如微塵數般多的如來的教法而發菩提心。 其次，菩薩發菩提心，不是爲了修習一尊如來的願力而發菩提心，乃至不是爲了修習不可說不可說轉佛剎如微塵數般多的如來的願力而發菩提心。 其次，菩薩發菩提心，不是爲了前往一個佛剎而發菩提心，乃至不是爲了前往不可說不可說轉佛剎如微塵數般多的諸佛剎而發菩提心。
【English Translation】 English version: A Bodhisattva generates the Bodhi mind not for the sake of maturing sentient beings in a number of small chiliocosms (Sahasra-cūḍikā-lokadhātu) like dust motes, not for the sake of maturing sentient beings in a number of medium chiliocosms (Dvisāhasra-cūḍikā-lokadhātu) like dust motes, not for the sake of maturing sentient beings in a number of great chiliocosms (Trisāhasra-mahāsāhasra-lokadhātu) like dust motes, and not even for the sake of teaching and maturing sentient beings in a number of inexpressible inexpressible-turned great chiliocosms like dust motes. Furthermore, a Bodhisattva generates the Bodhi mind not for the sake of being close to and making offerings to one Tathāgata, not even for the sake of being close to and making offerings to a number of inexpressible inexpressible-turned Buddha-fields (Buddhakṣetra) like dust motes of Tathāgatas, not for the sake of being close to and making offerings to all the Tathāgatas who appear in succession in one world throughout the future kalpas, not even for the sake of being close to and making offerings to all the Tathāgatas who appear in succession in a number of inexpressible inexpressible-turned worlds throughout the future kalpas, not for the sake of being close to and making offerings to all the Tathāgatas who appear in succession in a number of Buddha-fields like dust motes of worlds throughout the future kalpas, and not even for the sake of being close to and making offerings to all the Tathāgatas who appear in succession in a number of inexpressible inexpressible-turned Buddha-fields like dust motes of worlds throughout the future kalpas. Furthermore, a Bodhisattva generates the Bodhi mind not for the sake of adorning and purifying one world, not even for the sake of adorning and purifying a number of inexpressible inexpressible-turned worlds, not for the sake of adorning and purifying a number of Buddha-fields like dust motes of worlds, and not even for the sake of adorning and purifying a number of inexpressible inexpressible-turned Buddha-fields like dust motes of worlds. Furthermore, a Bodhisattva generates the Bodhi mind not for the sake of upholding the teachings of one Tathāgata, not even for the sake of upholding the teachings of a number of inexpressible inexpressible-turned Buddha-fields like dust motes of Tathāgatas. Furthermore, a Bodhisattva generates the Bodhi mind not for the sake of cultivating the vows of one Tathāgata, not even for the sake of cultivating the vows of a number of inexpressible inexpressible-turned Buddha-fields like dust motes of Tathāgatas. Furthermore, a Bodhisattva generates the Bodhi mind not for the sake of going to one Buddha-field, not even for the sake of going to a number of inexpressible inexpressible-turned Buddha-fields like dust motes.
佛剎故發菩提心。複次，菩薩不為莊嚴一如來眾會故發菩提心，乃至不為莊嚴不可說不可說轉佛剎極微塵數如來眾會故發菩提心。複次，菩薩不為受持一佛所轉妙法輪故發菩提心，乃至不為受持不可說不可說轉佛剎極微塵數如來所轉妙法輪故發菩提心。複次，菩薩不為住持一如來遺法故發菩提心，乃至不為住持不可說不可說轉佛剎極微塵數如來遺法故發菩提心，不為住持一世界中盡未來劫次第出現如來遺法故發菩提心，乃至不為住持不可說不可說轉佛剎極微塵數世界中盡未來劫次第出現如來遺法故發菩提心，不為住持一閻浮提極微塵數世界中盡未來劫次第出現如來遺法故發菩提心，不為住持一四天下極微塵數世界中盡未來劫次第出現如來遺法故發菩提心，乃至不為住持不可說不可說轉佛剎極微塵數世界中盡未來劫次第出現如來遺法故發菩提心；如是略說不為滿一佛誓願故，不為往一佛國土故，不為入一佛眾會故，不為持一佛法眼故，不為轉一佛法輪故，不為知一世界中諸劫次第故，不為知一眾生種種心海故，不為知一眾生種種根海故，不為知一眾生種種業海故，不為知一眾生種種行海故，不為知一眾生種種煩惱海故，不為知一眾生種種煩惱習氣海故，乃至不為知不可說不可說轉佛剎極微塵數眾生種種煩惱習氣海故發菩
【現代漢語翻譯】 現代漢語譯本 爲了佛剎（Buddha-kṣetra，佛的國土）的緣故，發起菩提心（bodhicitta，覺悟之心）。 再者，菩薩（bodhisattva，追求覺悟的修行者）不是爲了莊嚴一個如來（tathāgata，佛的稱號）的集會而發起菩提心，乃至不是爲了莊嚴不可說不可說轉佛剎極微塵數（無法用言語描述的極多數量的佛土微塵）的如來集會而發起菩提心。 再者，菩薩不是爲了受持一個佛所轉的微妙法輪（dharma-cakra，佛法的教義）而發起菩提心，乃至不是爲了受持不可說不可說轉佛剎極微塵數如來所轉的微妙法輪而發起菩提心。 再者，菩薩不是爲了住持一個如來的遺法（佛陀教法）而發起菩提心，乃至不是爲了住持不可說不可說轉佛剎極微塵數如來的遺法而發起菩提心，不是爲了住持一個世界中盡未來劫次第出現的如來遺法而發起菩提心，乃至不是爲了住持不可說不可說轉佛剎極微塵數世界中盡未來劫次第出現的如來遺法而發起菩提心，不是爲了住持一個閻浮提（Jambudvīpa，我們所居住的洲）極微塵數世界中盡未來劫次第出現的如來遺法而發起菩提心，不是爲了住持一個四天下（catvāro dvīpāḥ，四大洲）極微塵數世界中盡未來劫次第出現的如來遺法而發起菩提心，乃至不是爲了住持不可說不可說轉佛剎極微塵數世界中盡未來劫次第出現的如來遺法而發起菩提心； 如此簡略地說，不是爲了圓滿一個佛的誓願而發起菩提心，不是爲了前往一個佛的國土而發起菩提心，不是爲了進入一個佛的集會而發起菩提心，不是爲了持有佛的法眼（dharma-cakṣus，洞察真理的智慧）而發起菩提心，不是爲了轉動佛的法輪而發起菩提心，不是爲了知曉一個世界中諸劫的次第而發起菩提心，不是爲了知曉一個眾生種種的心海而發起菩提心，不是爲了知曉一個眾生種種的根海（indriya，感官能力）而發起菩提心，不是爲了知曉一個眾生種種的業海（karma，行為）而發起菩提心，不是爲了知曉一個眾生種種的行海（caryā，修行）而發起菩提心，不是爲了知曉一個眾生種種的煩惱海（kleśa，精神上的痛苦）而發起菩提心，不是爲了知曉一個眾生種種的煩惱習氣海（vāsanā，煩惱的殘留）而發起菩提心，乃至不是爲了知曉不可說不可說轉佛剎極微塵數眾生種種的煩惱習氣海而發起菩提心。
【English Translation】 English version It is for the sake of the Buddha-kṣetra (Buddha's land) that the Bodhisattva generates the bodhicitta (mind of enlightenment). Furthermore, the Bodhisattva does not generate the bodhicitta for the sake of adorning a single assembly of the Tathāgata (Buddha), nor even for the sake of adorning an inexpressible, inexpressible number of Buddha-kṣetras' dust-mote-like assemblies of the Tathāgata. Furthermore, the Bodhisattva does not generate the bodhicitta for the sake of upholding the wonderful Dharma-cakra (wheel of Dharma) turned by one Buddha, nor even for the sake of upholding the wonderful Dharma-cakra turned by an inexpressible, inexpressible number of Buddha-kṣetras' dust-mote-like Tathāgatas. Furthermore, the Bodhisattva does not generate the bodhicitta for the sake of maintaining the remaining Dharma of one Tathāgata, nor even for the sake of maintaining the remaining Dharma of an inexpressible, inexpressible number of Buddha-kṣetras' dust-mote-like Tathāgatas, nor for the sake of maintaining the remaining Dharma of the Tathāgatas appearing successively throughout the future kalpas (eons) in one world, nor even for the sake of maintaining the remaining Dharma of the Tathāgatas appearing successively throughout the future kalpas in an inexpressible, inexpressible number of Buddha-kṣetras' dust-mote-like worlds, nor for the sake of maintaining the remaining Dharma of the Tathāgatas appearing successively throughout the future kalpas in a Jambudvīpa (the continent we inhabit) dust-mote-like number of worlds, nor for the sake of maintaining the remaining Dharma of the Tathāgatas appearing successively throughout the future kalpas in a catvāro dvīpāḥ (four continents) dust-mote-like number of worlds, nor even for the sake of maintaining the remaining Dharma of the Tathāgatas appearing successively throughout the future kalpas in an inexpressible, inexpressible number of Buddha-kṣetras' dust-mote-like worlds; Thus, briefly speaking, it is not for the sake of fulfilling the vow of one Buddha that the bodhicitta is generated, nor for the sake of going to the land of one Buddha, nor for the sake of entering the assembly of one Buddha, nor for the sake of holding the Dharma-cakṣus (eye of Dharma) of one Buddha, nor for the sake of turning the Dharma-cakra of one Buddha, nor for the sake of knowing the order of kalpas in one world, nor for the sake of knowing the various mind-oceans of one sentient being, nor for the sake of knowing the various indriya (faculties) oceans of one sentient being, nor for the sake of knowing the various karma (actions) oceans of one sentient being, nor for the sake of knowing the various caryā (conduct) oceans of one sentient being, nor for the sake of knowing the various kleśa (afflictions) oceans of one sentient being, nor for the sake of knowing the various vāsanā (habitual tendencies) oceans of one sentient being, nor even for the sake of knowing the various vāsanā oceans of an inexpressible, inexpressible number of Buddha-kṣetras' dust-mote-like sentient beings that the bodhicitta is generated.
提心。何以故？菩薩為欲教化調伏一切眾生悉無餘故發菩提心；為欲親近供養一切諸佛悉無餘故發菩提心；為欲嚴凈一切諸佛，所有剎土悉無餘故發菩提心；為欲守護一切佛教悉無餘故發菩提心；為欲隨順一切如來所行之道悉無餘故發菩提心；為欲成滿一切如來廣大誓願悉無餘故發菩提心；欲往一切諸佛國土悉無餘故發菩提心；欲入一切諸佛眾會悉無餘故發菩提心；欲知一切諸世界中諸劫次第悉無餘故發菩提心；欲知一切眾生心海悉無餘故發菩提心；欲知一切眾生根海悉無餘故發菩提心；欲知一切眾生業海悉無餘故發菩提心；欲知一切眾生行海悉無餘故發菩提心；欲滅一切眾生諸煩惱海悉無餘故發菩提心；欲拔一切眾生煩惱習氣海悉無餘故發菩提心。
「善男子！取要言之：菩薩以如是等百萬阿僧祇方便行故發菩提心。善男子！菩薩行普入一切法皆證得故；普入一切剎悉嚴凈故。是故，善男子！嚴凈一切世界盡我願乃盡，悉知十方一切世界劫次第盡我願乃盡，悉得十方一切諸佛功德海盡我願乃盡，次第修集一切菩薩精進海盡我願乃盡，莊嚴十方一切諸佛眾會海盡我願乃盡，悉見十方一切眾生心樂海盡我願乃盡，悉知十方一切眾生根器海盡我願乃盡，普觀十方一切眾生諸行海盡我願乃盡，普竭十方一切眾生惑業海
【現代漢語翻譯】 現代漢語譯本：
提問：為何如此？菩薩發菩提心，是爲了教化調伏一切眾生，不遺餘一；爲了親近供養一切諸佛，不遺餘一；爲了莊嚴清凈一切諸佛的剎土（佛的國土），不遺餘一；爲了守護一切佛教，不遺餘一；爲了隨順一切如來（佛的稱號）所行之道，不遺餘一；爲了成就圓滿一切如來廣大的誓願，不遺餘一；爲了前往一切諸佛的國土，不遺餘一；爲了進入一切諸佛的集會，不遺餘一；爲了知曉一切世界中諸劫（時間單位）的次第，不遺餘一；爲了知曉一切眾生的心海，不遺餘一；爲了知曉一切眾生的根器（接受佛法的能力）之海，不遺餘一；爲了知曉一切眾生的業力之海，不遺餘一；爲了知曉一切眾生的行為之海，不遺餘一；爲了滅除一切眾生的煩惱之海，不遺餘一；爲了拔除一切眾生的煩惱習氣之海，不遺餘一。
『善男子！』總而言之：菩薩以如此等百萬阿僧祇（極大的數字）的方便之行，發菩提心。『善男子！』菩薩修行普遍深入一切法，皆能證得；普遍深入一切剎土，皆能莊嚴清凈。因此，『善男子！』莊嚴清凈一切世界，直到我的願力窮盡；完全知曉十方一切世界劫的次第，直到我的願力窮盡；完全獲得十方一切諸佛的功德之海，直到我的願力窮盡；次第修集一切菩薩的精進之海，直到我的願力窮盡；莊嚴十方一切諸佛的集會之海，直到我的願力窮盡；完全見到十方一切眾生的心樂之海，直到我的願力窮盡；完全知曉十方一切眾生的根器之海，直到我的願力窮盡；普遍觀察十方一切眾生的行為之海，直到我的願力窮盡；普遍竭盡十方一切眾生的迷惑業力之海。
【English Translation】 English version:
Question: Why is this so? Bodhisattvas generate the Bodhi mind (mind of enlightenment) in order to teach and subdue all sentient beings without exception; in order to draw near and make offerings to all Buddhas without exception; in order to adorn and purify all the Buddha-lands (Buddha's realms) without exception; in order to protect all the Buddha's teachings without exception; in order to follow the path practiced by all Tathagatas (another name for Buddha) without exception; in order to fulfill all the vast vows of all Tathagatas without exception; in order to go to all the Buddha-lands without exception; in order to enter all the assemblies of Buddhas without exception; in order to know the order of all kalpas (eons) in all the worlds without exception; in order to know the ocean of minds of all sentient beings without exception; in order to know the ocean of faculties (capacity to receive Dharma) of all sentient beings without exception; in order to know the ocean of karmas of all sentient beings without exception; in order to know the ocean of actions of all sentient beings without exception; in order to extinguish the ocean of afflictions of all sentient beings without exception; in order to uproot the ocean of habitual tendencies of afflictions of all sentient beings without exception.
'Good man!' In short: Bodhisattvas generate the Bodhi mind through such millions of asamkhya (immeasurable number) of skillful practices. 'Good man!' Bodhisattvas' practice universally penetrates all dharmas (teachings), and they all attain realization; it universally penetrates all lands, and they all become adorned and purified. Therefore, 'Good man!' Adorning and purifying all worlds, until my vows are exhausted; fully knowing the order of kalpas of all worlds in the ten directions, until my vows are exhausted; fully obtaining the ocean of merits of all Buddhas in the ten directions, until my vows are exhausted; sequentially cultivating the ocean of diligence of all Bodhisattvas, until my vows are exhausted; adorning the ocean of assemblies of all Buddhas in the ten directions, until my vows are exhausted; fully seeing the ocean of the minds and joys of all sentient beings in the ten directions, until my vows are exhausted; fully knowing the ocean of faculties of all sentient beings in the ten directions, until my vows are exhausted; universally observing the ocean of actions of all sentient beings in the ten directions, until my vows are exhausted; universally exhausting the ocean of delusions and karmas of all sentient beings in the ten directions.
盡我願乃盡，悉滅十方一切眾生眾苦海盡我願乃盡，悉拔十方一切眾生習氣海盡我願乃盡。善男子！如是乃至百千萬億阿僧祇菩薩行門，皆悉圓滿，悉無餘故我願乃滿。是故，菩薩為欲成滿一切智故，為欲隨順菩薩行故，為欲嚴凈一切剎故，於一切法勇猛勤求無有懈息。善男子！應知菩薩發菩提心所修行愿，所有志樂，廣大如法界究竟如虛空；虛空究竟無窮盡故，我願究竟亦無有盡；法界廣大無邊際故，我願廣大亦無邊際；諸眾生界究竟無盡故，我願究竟亦無有盡。」
善財童子白言：「聖者！此解脫門名為何等？」
伊舍那言：「善男子！此解脫名離憂安隱幢。善男子！我唯知此一解脫門，如諸菩薩摩訶薩樂欲深廣，猶如大海，容受佛法心無厭足；志意堅固如須彌山，所修正行不可傾動；所作不空，如善見藥能除眾生煩惱重病；無礙慧身如明凈日滅諸眾生無明闇障；無盡大悲，猶如大地普作一切眾生所依；福智功德猶如好風，與諸眾生作大義利；普照世間猶如燈燭，能生一切智慧光明；普現其身猶如大云，能與眾生雨寂滅法；福德光明猶如滿月，能令見者鹹得安樂；威德尊勝猶如帝釋，悉能守護一切眾生，而我云何能知、能說彼諸菩薩難思戒、定無邊法海功德行愿？善男子！於此南方海潮之處，有一國
【現代漢語翻譯】 現代漢語譯本：我的願望是，要窮盡、滅除十方一切眾生的眾苦之海；我的願望是，要窮盡、拔除十方一切眾生的習氣之海；我的願望是，要窮盡。善男子！像這樣乃至百千萬億阿僧祇（無數）菩薩的修行法門，都完全圓滿，沒有絲毫遺漏，我的願望才能滿足。因此，菩薩爲了成就圓滿的智慧，爲了隨順菩薩的修行，爲了莊嚴清凈一切佛剎（佛的國土），對於一切佛法都勇猛精進地追求，沒有絲毫懈怠。善男子！應當知道菩薩發菩提心所修行的願望，所有的志向和喜樂，都廣大如法界，究竟如虛空；虛空究竟沒有窮盡，所以我的願望究竟也沒有窮盡；法界廣大無邊際，所以我的願望也廣大無邊際；眾生界究竟沒有窮盡，所以我的願望究竟也沒有窮盡。 善財童子問道：『聖者！這個解脫法門叫什麼名字？』 伊舍那回答說：『善男子！這個解脫法門名叫離憂安隱幢。善男子！我只知道這一個解脫法門，像諸位菩薩摩訶薩（大菩薩）的喜好和願望深廣，猶如大海，容納佛法而心無厭足；他們的意志堅定如須彌山（佛教中的聖山），所修行的正行不可動搖；他們所做的事情不會落空，像善見藥一樣能去除眾生煩惱的重病；他們無礙的智慧之身像明亮的太陽，能滅除眾生無明的黑暗障礙；他們無盡的大悲心，猶如大地，普遍作為一切眾生的依靠；他們的福德和智慧功德，猶如和煦的風，給眾生帶來巨大的利益；他們普照世間，猶如燈燭，能生出一切智慧光明；他們普遍顯現自身，猶如大云，能給眾生降下寂滅之法雨；他們的福德光明，猶如滿月，能讓見到的人都得到安樂；他們的威德尊貴，猶如帝釋（天神之王），能守護一切眾生。而我怎麼能知道、能說出那些菩薩難以思議的戒、定、無邊法海的功德和修行願望呢？善男子！在這南方海潮之處，有一個國家……』
【English Translation】 English version: My vow is to exhaust and extinguish the sea of suffering of all sentient beings in the ten directions; my vow is to exhaust and eradicate the sea of habitual tendencies of all sentient beings in the ten directions; my vow is to exhaust. Good man! Like this, even up to hundreds of thousands of millions of asamkhya (countless) Bodhisattva practices, all are completely fulfilled, without any remainder, then my vow will be fulfilled. Therefore, Bodhisattvas, in order to achieve complete wisdom, in order to follow the Bodhisattva's practice, in order to adorn and purify all Buddha-lands (Buddha's realms), diligently and vigorously seek all Dharmas (teachings), without any laziness. Good man! You should know that the vows that Bodhisattvas make when they generate Bodhicitta (the mind of enlightenment), all their aspirations and joys, are as vast as the Dharmadhatu (the realm of Dharma), and ultimately like space; since space is ultimately endless, therefore my vow is also ultimately endless; since the Dharmadhatu is vast and boundless, therefore my vow is also vast and boundless; since the realm of sentient beings is ultimately endless, therefore my vow is also ultimately endless. Sudhana asked: 'Holy One! What is the name of this liberation gate?' Isana replied: 'Good man! This liberation gate is called the Banner of Peace and Security Free from Sorrow. Good man! I only know this one liberation gate. Like the Bodhisattva Mahasattvas (great Bodhisattvas), their preferences and vows are profound and vast, like the great ocean, accommodating the Buddha's teachings without any satiety; their will is as firm as Mount Sumeru (a sacred mountain in Buddhism), their righteous practices cannot be shaken; what they do will not be in vain, like the Good Seeing Medicine, which can remove the heavy sickness of afflictions of sentient beings; their unobstructed wisdom body is like the bright sun, which can extinguish the darkness of ignorance of sentient beings; their endless great compassion is like the earth, universally serving as the reliance of all sentient beings; their merits of blessings and wisdom are like the gentle wind, bringing great benefits to sentient beings; they illuminate the world universally, like lamps and candles, which can generate all wisdom and light; they universally manifest themselves, like great clouds, which can rain down the Dharma of Nirvana upon sentient beings; their light of blessings is like the full moon, which can make those who see it all attain peace and joy; their majestic virtue is like Indra (king of the gods), who can protect all sentient beings. How can I know and speak of the inconceivable precepts, samadhi (meditative concentration), the boundless ocean of Dharma, the merits, and the vows of those Bodhisattvas? Good man! In this place of the southern sea tide, there is a country...'
土名那羅素，中有仙人名大威猛聲；汝詣彼問菩薩云何學菩薩行，修菩薩道。」
時，善財童子禮伊舍那優婆夷足，繞無數匝，慇勤瞻仰，悲泣流淚，作是思惟：「善知識者難可出現，如優曇華；善知識者最極難值，善知識者難得親近，善知識者難得承事，善知識者難令歡喜。」
復作是念：「得菩提難，得菩薩諸根難，凈菩薩諸根難，值同行善知識難，積集菩薩廣大善根難，寂靜菩薩廣大境界難，如理觀察菩薩行愿難，隨順思惟菩薩教法難，依教修行菩薩妙行難，憶念出生菩薩善心難，速疾發起菩薩方便難，善巧增長一切智法光明難。」作是念已，辭退而去。
爾時，善財童子隨順思惟菩薩正教，隨順思惟菩薩凈行，起速疾增長一切菩薩福力心，起速疾普見一切諸佛光明心，起速疾獲得一切法藏心，起速疾增長一切大願心，起速疾現見十方諸法心，起速疾明照諸法本性心，起速疾散滅一切障礙心，起速疾觀察法界無闇心，起速疾能壞內垢金剛心，起速疾摧伏魔王軍眾心，起速疾清凈意寶莊嚴心。如是思惟，漸漸遊行至那羅素國，周遍尋求大威猛仙，見一大林其林蓊鬱，阿僧祇樹以為莊嚴。所謂：種種葉樹枝條扶疏，密葉蔥翠；種種華樹，柯葉布濩，繁華鮮美；種種果樹，相續成熟；種種寶樹，雨
【現代漢語翻譯】 現代漢語譯本： 『在那羅素（Narasu）這個地方，有一位名叫大威猛聲（Mahātejas）的仙人；你到他那裡去請教，菩薩應該如何學習菩薩的修行，修持菩薩之道。』 當時，善財童子（Sudhana）向伊舍那優婆夷（Isana Upasika）的腳行禮，繞了無數圈，恭敬地瞻仰她，悲傷地流著眼淚，心中思忖：『善知識（kalyāṇa-mitra）的出現是多麼難得，就像優曇花（udumbara）一樣；善知識是最難遇到的，善知識是難以親近的，善知識是難以侍奉的，善知識是難以令其歡喜的。』 他又這樣想：『獲得菩提（bodhi）是困難的，獲得菩薩的諸根（indriya）是困難的，清凈菩薩的諸根是困難的，遇到同行的善知識是困難的，積累菩薩廣大的善根（kuśala-mūla）是困難的，寂靜菩薩廣大的境界是困難的，如理觀察菩薩的行愿是困難的，隨順思惟菩薩的教法是困難的，依教修行菩薩的妙行是困難的，憶念出生菩薩的善心是困難的，迅速發起菩薩的方便是困難的，善巧增長一切智法（sarvajñatā-dharma）的光明是困難的。』這樣想著，他便告辭離開了。 那時，善財童子隨順思惟菩薩的正教，隨順思惟菩薩的清凈修行，生起迅速增長一切菩薩福力的心，生起迅速普見一切諸佛光明的心，生起迅速獲得一切法藏的心，生起迅速增長一切大愿的心，生起迅速現見十方諸法的心，生起迅速明照諸法本性的心，生起迅速散滅一切障礙的心，生起迅速觀察法界無暗的心，生起迅速能壞內垢的金剛心，生起迅速摧伏魔王軍眾的心，生起迅速清凈意寶莊嚴的心。這樣思惟著，他漸漸地到達了那羅素國，到處尋找大威猛仙，看到一片大森林，那森林茂盛蔥鬱，有無數的樹木作為莊嚴。這些樹木包括：各種葉樹，枝條扶疏，密葉蔥翠；各種花樹，枝葉繁茂，花朵鮮艷美麗；各種果樹，果實相繼成熟；各種寶樹，雨
【English Translation】 English version: 'In the place called Narasu, there is an immortal named Mahātejas (Great Powerful Voice); go to him and ask how a Bodhisattva should learn the practice of a Bodhisattva and cultivate the path of a Bodhisattva.' At that time, Sudhana (Good Wealth) paid homage to the feet of Isana Upasika (Isana Laywoman), circumambulated her countless times, gazed at her with reverence, wept with sorrow, and thought to himself: 'A kalyāṇa-mitra (spiritual friend) is difficult to appear, like the udumbara flower; a kalyāṇa-mitra is most difficult to encounter, a kalyāṇa-mitra is difficult to approach, a kalyāṇa-mitra is difficult to serve, a kalyāṇa-mitra is difficult to please.' He further thought: 'Attaining bodhi (enlightenment) is difficult, attaining the indriya (faculties) of a Bodhisattva is difficult, purifying the indriya of a Bodhisattva is difficult, encountering a kalyāṇa-mitra who practices together is difficult, accumulating the vast kuśala-mūla (roots of merit) of a Bodhisattva is difficult, pacifying the vast realm of a Bodhisattva is difficult, observing the vows and practices of a Bodhisattva according to the Dharma is difficult, following the teachings of a Bodhisattva in thought is difficult, practicing the wondrous practices of a Bodhisattva according to the teachings is difficult, remembering and generating the good mind of a Bodhisattva is difficult, quickly initiating the skillful means of a Bodhisattva is difficult, skillfully increasing the light of sarvajñatā-dharma (all-knowing wisdom) is difficult.' Having thought thus, he took his leave and departed. At that time, Sudhana followed the correct teachings of the Bodhisattva in his thoughts, followed the pure practices of the Bodhisattva in his thoughts, generated the mind to quickly increase all the meritorious power of a Bodhisattva, generated the mind to quickly see the light of all Buddhas, generated the mind to quickly obtain all the Dharma treasures, generated the mind to quickly increase all great vows, generated the mind to quickly perceive all dharmas in the ten directions, generated the mind to quickly illuminate the true nature of all dharmas, generated the mind to quickly dispel all obstacles, generated the mind to quickly observe the realm of Dharma without darkness, generated the vajra (diamond) mind that can quickly destroy inner defilements, generated the mind to quickly subdue the armies of Mara (demon), generated the mind to quickly purify the adornment of the jewel of intention. Thinking thus, he gradually arrived at the country of Narasu, seeking everywhere for the immortal Mahātejas, and saw a great forest, which was lush and verdant, adorned with countless trees. These trees included: various leaf trees, with branches spreading out, and dense, verdant leaves; various flower trees, with branches and leaves spreading out, and beautiful, fresh flowers; various fruit trees, with fruits ripening in succession; various jewel trees, raining
摩尼果；大栴檀樹處處行列；諸沉水樹常出好香；閻浮檀樹恒雨甘果；悅意香樹妙香莊嚴；波吒羅樹其華鮮榮，香氣芬馥四面圍繞；尼拘陀樹其身聳擢，枝葉繁布，盤旋如蓋；優缽羅華、波頭摩華、拘物頭華、芬陀利華處處開敷，以嚴池沼。
時，善財童子入此大林，見栴檀樹其身洪直，枝條垂布，華葉繁密，偃蓋成蔭。時，彼仙人在此樹下縈發為髻，藉以香草；十千仙眾，前後圍繞。其諸仙人，或衣鹿皮，或衣樹皮，或編細草種種衣服，髻環垂鬢，瞻仰而住。善財見已，往詣其所，五體投地，深心頂禮，作如是言：「我今得遇真善知識。」
復作是念：「善知識者則是趣向一切智門，令我得入真實道故；善知識者則是趣向一切智乘，令我得至如來地故；善知識者則是趣向一切智船，令我得至智寶洲故；善知識者則是趣向一切智炬，令我得生十力光故；善知識者則是趣向一切智道，令我速入涅槃城故；善知識者則是趣向一切智燈，令我得辨邪正路故；善知識者則是趣向一切智橋，令我得度生死流故；善知識者則是趣向一切智蓋，令我獲得慈悲蔭故；善知識者則是趣向一切智津，令我速達功德岸故；善知識者則是趣向一切智眼，令我得見法性門故；善知識者則是趣向一切智潮，令我應限不失時故。」
【現代漢語翻譯】 現代漢語譯本：摩尼果（如意寶珠所化的果實）樹；大栴檀樹（一種珍貴的香木）處處成行；各種沉水樹（一種香木）常散發出美好的香氣；閻浮檀樹（一種樹木，其果實味美）總是降下甘甜的果實；悅意香樹（散發令人愉悅香氣的樹）以美妙的香氣莊嚴；波吒羅樹（一種樹木）花朵鮮艷，香氣芬芳，四面環繞；尼拘陀樹（榕樹）樹身高聳挺拔，枝葉繁茂，盤旋如蓋；優缽羅華（青蓮花）、波頭摩華（紅蓮花）、拘物頭華（黃蓮花）、芬陀利華（白蓮花）處處開放，用來莊嚴池塘沼澤。 當時，善財童子進入這片大樹林，看見栴檀樹樹身粗壯挺直，枝條垂落散佈，花葉繁茂密集，像傘蓋一樣形成陰涼。當時，那位仙人在這棵樹下將頭髮盤成髮髻，用香草墊著；一萬名仙人，前後圍繞著他。那些仙人，有的穿著鹿皮，有的穿著樹皮，有的編織細草做成各種衣服，髮髻上垂著環飾，恭敬地瞻仰著。善財童子看見后，走到他們那裡，五體投地，內心深切地頂禮，說道：『我今天能夠遇到真正的善知識。』 他又這樣想：『善知識是通向一切智慧之門的引導者，使我能夠進入真實的道路；善知識是通向一切智慧之車的引導者，使我能夠到達如來的境界；善知識是通向一切智慧之船的引導者，使我能夠到達智慧的寶洲；善知識是通向一切智慧之火炬的引導者，使我能夠生出十力之光；善知識是通向一切智慧之道的引導者，使我能夠快速進入涅槃之城；善知識是通向一切智慧之燈的引導者，使我能夠辨別邪路和正路；善知識是通向一切智慧之橋的引導者，使我能夠度過生死的河流；善知識是通向一切智慧之傘蓋的引導者，使我能夠獲得慈悲的庇護；善知識是通向一切智慧之渡口的引導者，使我能夠快速到達功德的彼岸；善知識是通向一切智慧之眼的引導者，使我能夠看見法性的門徑；善知識是通向一切智慧之潮的引導者，使我能夠應時而動，不失時機。』
【English Translation】 English version: Mani fruit (fruits transformed from wish-fulfilling jewels) trees; large sandalwood trees (a precious fragrant wood) in rows everywhere; various Aquilaria trees (a fragrant wood) constantly emit pleasant fragrances; Jambudvipa trees (a type of tree with delicious fruits) always rain down sweet fruits; pleasing fragrance trees (trees emitting delightful fragrances) are adorned with wonderful scents; Patalas trees (a type of tree) with their flowers bright and fragrant, surround the area; Nigrodha trees (banyan trees) with their bodies towering and upright, branches and leaves lush, swirling like canopies; Utpala flowers (blue lotuses), Paduma flowers (red lotuses), Kumuda flowers (yellow lotuses), and Pundarika flowers (white lotuses) bloom everywhere, adorning the ponds and marshes. At that time, Sudhana entered this great forest and saw sandalwood trees with their trunks thick and straight, branches drooping and spreading, flowers and leaves lush and dense, forming shade like umbrellas. At that time, that ascetic was under this tree, his hair coiled into a topknot, resting on fragrant grass; ten thousand ascetics, surrounded him front and back. Those ascetics, some wore deerskin, some wore bark, some wove fine grass into various clothes, with hair ornaments hanging down, gazing respectfully. When Sudhana saw this, he went to them, prostrated himself with his five limbs touching the ground, and with deep sincerity, bowed in reverence, saying, 'Today I have the good fortune to meet a true good teacher.' He further thought, 'A good teacher is the guide to the gate of all wisdom, enabling me to enter the true path; a good teacher is the guide to the vehicle of all wisdom, enabling me to reach the stage of the Tathagata; a good teacher is the guide to the boat of all wisdom, enabling me to reach the treasure island of wisdom; a good teacher is the guide to the torch of all wisdom, enabling me to generate the light of the ten powers; a good teacher is the guide to the path of all wisdom, enabling me to quickly enter the city of Nirvana; a good teacher is the guide to the lamp of all wisdom, enabling me to distinguish between the wrong path and the right path; a good teacher is the guide to the bridge of all wisdom, enabling me to cross the river of birth and death; a good teacher is the guide to the canopy of all wisdom, enabling me to obtain the shelter of compassion; a good teacher is the guide to the ferry of all wisdom, enabling me to quickly reach the shore of merit; a good teacher is the guide to the eye of all wisdom, enabling me to see the gate of Dharma nature; a good teacher is the guide to the tide of all wisdom, enabling me to act in accordance with the times, without missing the opportunity.'
作是語已，從地而起，繞無量匝，合掌前立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、云何修菩薩道，我聞聖者善能誘誨，愿為我說。」時，彼仙人顧眄仙眾而告之言：「諸仁！當知此童子已發阿耨多羅三藐三菩提心，此童子欲施一切眾生無畏，此童子欲與一切眾生利益，此童子欲惠一切眾生安樂，此童子欲觀一切諸佛智海，此童子欲蔭一切如來法雲，此童子欲游一切諸佛教海，此童子欲然一切大智明燈，此童子欲起一切大慈悲云，此童子欲飲一切甘露法水，此童子欲雨一切廣大法雨，此童子欲以智月普照世間，此童子欲滅眾生煩惱毒熱，此童子欲施世間善法清涼，此童子欲長含識一切善根。」時諸仙眾聞是語已，各以種種上妙香華散善財上，布身作禮，繞無量匝，稱揚讚歎，作如是言：「今此童子必能救護一切眾生，必能除滅諸地獄苦，必能永斷諸畜生趣，必能永離閻羅王界，必能關閉諸難處門，必能幹竭諸愛慾海，必能解脫貪慾纏縛，必能永滅眾生苦蘊，必能永破無明黑闇，必以福德大輪圍山周護世間令其安樂，必以智慧大寶須彌顯示世間功德智聚，必以清凈無礙智日開示一切善根法藏，必令眾生開凈智眼明識世間歸於正道。」
時，大威猛聲告群仙言：「善男子！若
【現代漢語翻譯】 現代漢語譯本：說完這些話后，他從地上站起來，繞著走了無數圈，合掌站立在仙人面前，說道：『聖者！我已先發起了阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道菩薩如何學習菩薩的修行，如何修持菩薩之道。我聽說聖者您善於引導教誨，希望您能為我講解。』當時，那位仙人環顧眾仙人，然後告訴他們說：『各位！你們應當知道，這位童子已經發起了阿耨多羅三藐三菩提心，這位童子想要給予一切眾生無畏的勇氣，這位童子想要給予一切眾生利益，這位童子想要給予一切眾生安樂，這位童子想要觀察一切諸佛的智慧之海，這位童子想要庇廕一切如來的法雲，這位童子想要遊歷一切諸佛的教誨之海，這位童子想要點燃一切大智慧的明燈，這位童子想要升起一切大慈悲的雲朵，這位童子想要飲用一切甘露的法水，這位童子想要降下一切廣大的法雨，這位童子想要用智慧的月亮普照世間，這位童子想要熄滅眾生煩惱的毒熱，這位童子想要給予世間善良的清涼，這位童子想要增長一切有情眾生的善根。』當時，眾仙人聽了這些話后，各自用各種上等的香花散在善財童子身上，然後俯身作禮，繞著他走了無數圈，稱揚讚歎，說道：『現在這位童子必定能夠救護一切眾生，必定能夠消除地獄的痛苦，必定能夠永遠斷絕畜生道的輪迴，必定能夠永遠脫離閻羅王的管轄，必定能夠關閉一切艱難之處的門，必定能夠使愛慾之海乾涸，必定能夠解脫貪慾的束縛，必定能夠永遠消滅眾生的苦蘊，必定能夠永遠破除無明的黑暗，必定會用福德的大輪圍山來周護世間，使他們安樂，必定會用智慧的大寶須彌山來顯示世間的功德智慧聚集，必定會用清凈無礙的智慧太陽來開示一切善根的法藏，必定會使眾生開啟清凈的智慧之眼，明瞭世間的道理，歸於正道。』 當時，大威猛聲告訴眾仙人說：『善男子！如果
【English Translation】 English version: Having spoken these words, he rose from the ground, circumambulated countless times, stood with palms joined before the sage, and said, 'O Holy One! I have already generated the aspiration for Anuttara-samyak-sambodhi (supreme perfect enlightenment), but I do not yet know how a Bodhisattva learns the Bodhisattva practices, how a Bodhisattva cultivates the Bodhisattva path. I have heard that you, O Holy One, are skilled in guiding and teaching, I wish you would explain it to me.' At that time, the sage looked around at the assembly of immortals and told them, 'Good sirs! You should know that this youth has already generated the aspiration for Anuttara-samyak-sambodhi. This youth wishes to bestow fearlessness upon all sentient beings. This youth wishes to grant benefit to all sentient beings. This youth wishes to bestow happiness upon all sentient beings. This youth wishes to observe the ocean of wisdom of all Buddhas. This youth wishes to shelter under the Dharma clouds of all Tathagatas. This youth wishes to travel through the ocean of teachings of all Buddhas. This youth wishes to light the lamps of great wisdom. This youth wishes to raise the clouds of great compassion. This youth wishes to drink the nectar of the Dharma. This youth wishes to rain down the vast Dharma rain. This youth wishes to illuminate the world with the moon of wisdom. This youth wishes to extinguish the poisonous heat of afflictions of sentient beings. This youth wishes to bestow the coolness of goodness upon the world. This youth wishes to increase the roots of goodness of all beings with consciousness.' At that time, the assembly of immortals, having heard these words, each scattered various supreme and wonderful fragrant flowers upon Sudhana, prostrated themselves, circumambulated countless times, praised and extolled him, saying, 'Now this youth will surely be able to protect all sentient beings, will surely be able to eliminate the suffering of hells, will surely be able to forever cut off the cycle of rebirth in the animal realm, will surely be able to forever depart from the realm of Yama, will surely be able to close the doors of all difficult places, will surely be able to dry up the ocean of desires, will surely be able to liberate from the bonds of greed, will surely be able to forever extinguish the aggregates of suffering of sentient beings, will surely be able to forever break the darkness of ignorance, will surely use the great wheel-like mountain of merit to protect the world, making it peaceful and happy, will surely use the great treasure-like Mount Sumeru of wisdom to reveal the accumulation of merit and wisdom in the world, will surely use the sun of pure and unobstructed wisdom to reveal the treasury of Dharma of all roots of goodness, will surely enable sentient beings to open the pure eye of wisdom, to understand the ways of the world, and to return to the right path.' At that time, Great Powerful Voice told the assembly of immortals, 'Good man! If'
有能發阿耨多羅三藐三菩提心，必能勇猛行菩薩行，必能饒益一切眾生，必與眾生廣大利樂，必能成就一切智道。此善男子已發阿耨多羅三藐三菩提心，當凈一切佛功德地。」
說是語已，告善財言：「善男子！我得菩薩無勝幢解脫門。」
善財白言：「聖者！此解脫門境界云何？」
時彼大仙即伸右手摩善財頂、執善財手；即時善財自見其身，普往十方百千佛剎極微塵數諸世界中，普詣十方百千佛剎極微塵數諸如來所，見彼佛剎及其眾會種種莊嚴，亦見彼佛種種相好光明熾盛，亦聞彼佛隨諸眾生心之所樂而演說法。一文一句皆悉通達，各別領受諸佛法輪，各別記持開發義理，前後次第無有雜亂。亦知彼佛所度眾生，種種樂欲隨其根性，雨諸法雨各得成熟；亦知彼佛于往昔時，以種種解，凈諸愿海；亦知彼佛以清凈愿，成就諸力；亦見彼佛隨眾生心，所現種種差別色身；亦見彼佛大光明網，種種色相圓滿清凈；亦知彼佛無障礙智，道場眾會清凈莊嚴；又自見身普於一切諸如來所，親近供養受持正法，或於佛所一日一夜，或於佛所七日七夜，或經半月，或經一月、一年、十年、百年、千年，或百千年，或經億年、百億、千億、百千億年，或阿庾多億年，或那由他億年，或經半劫，或經一劫、百劫、千
【現代漢語翻譯】 現代漢語譯本：若有人能發起阿耨多羅三藐三菩提心（無上正等正覺之心），必定能夠勇猛地修行菩薩道，必定能夠饒益一切眾生，必定能給予眾生廣大的利益和安樂，必定能夠成就一切智慧之道。這位善男子既然已經發起了阿耨多羅三藐三菩提心，就應當清凈一切佛的功德之地。 說完這些話后，大仙告訴善財說：『善男子！我得到了菩薩無勝幢解脫門。』 善財問道：『聖者！這個解脫門的境界是怎樣的呢？』 這時，那位大仙立即伸出右手，摩善財的頭頂，並執著善財的手。就在那一瞬間，善財自己看到自己的身體，普遍前往十方百千佛剎極微塵數（無數）的世界中，普遍到達十方百千佛剎極微塵數（無數）的如來所在之處，見到那些佛剎及其眾會種種的莊嚴，也見到那些佛種種的相好光明熾盛，也聽到那些佛隨著眾生的心之所樂而演說佛法。每一文每一句都完全通達，各自領受諸佛的法輪，各自記住並開發其中的義理，前後次第沒有雜亂。也知道那些佛所度化的眾生，種種的喜好和慾望，隨著他們的根性，降下種種的法雨，使他們各自得到成熟；也知道那些佛在過去的時候，用種種的理解，清凈了他們的愿海；也知道那些佛用清凈的願力，成就了種種的力量；也見到那些佛隨著眾生的心，所顯現的種種差別色身；也見到那些佛的大光明網，種種的色相圓滿清凈；也知道那些佛的無障礙智慧，道場眾會清凈莊嚴；又自己看到自己的身體普遍在一切如來所在之處，親近供養，受持正法，或者在佛那裡一日一夜，或者在佛那裡七日七夜，或者經過半個月，或者經過一個月、一年、十年、百年、千年，或者百千年，或者經過億年、百億、千億、百千億年，或者阿庾多億年，或者那由他億年，或者經過半劫，或者經過一劫、百劫、千劫。
【English Translation】 English version: If one can generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and perfect enlightenment), one will surely be able to bravely practice the Bodhisattva path, will surely be able to benefit all sentient beings, will surely be able to give sentient beings vast benefits and joy, and will surely be able to achieve the path of all wisdom. This good man, having already generated the mind of Anuttara-samyak-sambodhi, should purify all the lands of Buddha's merits. Having spoken these words, the great sage said to Sudhana: 'Good man! I have attained the Bodhisattva's Unsurpassed Banner Liberation Gate.' Sudhana asked: 'Holy one! What is the realm of this liberation gate?' At that time, the great sage immediately extended his right hand, stroked Sudhana's head, and held Sudhana's hand. In that instant, Sudhana saw his own body, universally going to the number of worlds as numerous as the dust particles in hundreds of thousands of Buddha-lands in the ten directions, universally arriving at the places of the Tathagatas as numerous as the dust particles in hundreds of thousands of Buddha-lands in the ten directions, seeing the various adornments of those Buddha-lands and their assemblies, also seeing the various marks and bright radiance of those Buddhas, and also hearing those Buddhas expounding the Dharma according to the desires of sentient beings' minds. Every word and every sentence were completely understood, each receiving the Dharma wheel of the Buddhas, each remembering and developing the meanings within, with no confusion in the order. He also knew that the sentient beings those Buddhas were liberating, with their various likes and desires, according to their roots, were receiving various Dharma rains, each attaining maturity; he also knew that those Buddhas in the past, with various understandings, purified their oceans of vows; he also knew that those Buddhas, with pure vows, achieved various powers; he also saw the various differentiated forms of those Buddhas manifested according to the minds of sentient beings; he also saw the great light nets of those Buddhas, with various forms, complete and pure; he also knew the unobstructed wisdom of those Buddhas, the pure and adorned assemblies of the Bodhimanda; and he also saw his own body universally in the presence of all the Tathagatas, drawing near, making offerings, and upholding the true Dharma, either for one day and one night, or for seven days and seven nights, or for half a month, or for a month, a year, ten years, a hundred years, a thousand years, or a hundred thousand years, or for a million years, a hundred million, a billion, a hundred billion years, or an Ayuta million years, or a Nayuta million years, or for half a kalpa, or for one kalpa, a hundred kalpas, a thousand kalpas.
劫，或百千億阿庾多那由他億劫，乃至不可說不可說佛剎極微塵數劫，如是一切咸悉了知無不通達。
爾時，善財童子為菩薩無勝幢解脫智光明照故，得毗盧遮那藏三昧光明；為無盡智解脫三昧光明照故，得普攝諸方，現諸方身陀羅尼光明；為金剛輪陀羅尼光明照故，得清凈境界智慧聚三昧光明；為普門際境界莊嚴藏般若波羅蜜光明照故，得佛圓滿虛空藏三昧光明；為一切佛戒、定、慧、法輪三昧光明照故，得三世無盡圓滿智三昧光明。時，彼仙人放善財手，善財童子即自見身還在本處。
仙人告言：「善男子！汝憶念耶？」
善財言：「唯此是聖者善知識力，令我憶念分明顯現。」
仙人告言：「善男子！我唯知此菩薩無勝幢解脫門，如諸菩薩摩訶薩成就一切殊勝三昧，於一切時而得自在；於一念頃出生諸佛無量智慧微妙境界；以佛智慧而為莊嚴，普照世間無有障礙；一念普入三世境界，分形遍往十方剎海，智身普入一切法界，隨眾生心普現其前，放凈光明令其愛樂，觀其根行而為利益，而我云何能知、能說彼功德行、彼殊勝愿、彼莊嚴剎、彼智境界、彼三昧所行、彼神通變化、彼解脫遊戲、彼身相差別、彼音聲清凈、彼智慧光明、彼三世境界、彼色身遍往、彼智身普照、彼隨樂普現、彼
【現代漢語翻譯】 現代漢語譯本：劫，或者百千億阿庾多那由他億劫（阿庾多那由他：極大的數字單位），乃至不可說不可說佛剎極微塵數劫（佛剎：佛所教化的世界；極微塵：極小的微塵），像這樣的一切都完全瞭解，沒有不通達的。
那時，善財童子因為菩薩無勝幢解脫的智慧光明照耀，得到了毗盧遮那藏三昧（毗盧遮那：佛的法身；三昧：禪定）光明；因為無盡智解脫三昧光明照耀，得到了普攝諸方，顯現諸方身陀羅尼（陀羅尼：總持，能持一切善法，能遮一切惡法）光明；因為金剛輪陀羅尼光明照耀，得到了清凈境界智慧聚三昧光明；因為普門際境界莊嚴藏般若波羅蜜（般若波羅蜜：到達智慧彼岸）光明照耀，得到了佛圓滿虛空藏三昧光明；因為一切佛戒、定、慧、法輪三昧光明照耀，得到了三世無盡圓滿智三昧光明。這時，那位仙人放開了善財的手，善財童子立刻看到自己回到了原來的地方。
仙人告訴他說：『善男子！你還記得嗎？』
善財說：『這都是聖者善知識的力量，使我能夠清楚地憶念並顯現出來。』
仙人告訴他說：『善男子！我只知道這菩薩無勝幢解脫門，像諸位菩薩摩訶薩（摩訶薩：大菩薩）成就一切殊勝三昧，在一切時都能夠自在；在一念之間出生諸佛無量智慧微妙境界；用佛的智慧來莊嚴自己，普遍照耀世間沒有障礙；一念之間普遍進入三世境界，分身前往十方剎海，智慧之身普遍進入一切法界，隨著眾生的心普遍顯現在他們面前，放出清凈光明使他們喜愛，觀察他們的根性和行為而為他們利益，而我怎麼能夠知道、能夠說出他們的功德行為、他們殊勝的願望、他們莊嚴的佛剎、他們的智慧境界、他們三昧所行的境界、他們的神通變化、他們的解脫遊戲、他們的身相差別、他們的音聲清凈、他們的智慧光明、他們的三世境界、他們的色身普遍前往、他們的智慧之身普遍照耀、他們隨著眾生喜好普遍顯現、他們』
【English Translation】 English version: Kalpas, or hundreds of thousands of billions of nayutas of billions of kalpas (nayuta: a very large number unit), even up to incalculable, unspeakable kalpas like the number of extremely small dust particles in Buddha-lands (Buddha-land: the world where a Buddha teaches; extremely small dust: extremely tiny dust), all of these are completely understood and thoroughly comprehended.
At that time, Sudhana, because of the light of the wisdom of the Bodhisattva Unsurpassed Banner Liberation, obtained the light of the Vairocana Treasury Samadhi (Vairocana: the Dharma body of the Buddha; Samadhi: meditative concentration); because of the light of the Endless Wisdom Liberation Samadhi, he obtained the light of the Dharani (Dharani: a mnemonic device, holding all good dharmas and preventing all evil dharmas) that universally encompasses all directions and manifests bodies in all directions; because of the light of the Vajra Wheel Dharani, he obtained the light of the Pure Realm Wisdom Accumulation Samadhi; because of the light of the Universal Boundary Realm Adornment Treasury Prajnaparamita (Prajnaparamita: the perfection of wisdom) he obtained the light of the Buddha's Perfect Space Treasury Samadhi; because of the light of all the Buddha's Precepts, Concentration, Wisdom, and Dharma Wheel Samadhi, he obtained the light of the Three Worlds Endless Perfect Wisdom Samadhi. At this time, the ascetic released Sudhana's hand, and Sudhana immediately saw himself back in his original place.
The ascetic said, 'Good man! Do you remember?'
Sudhana said, 'This is all due to the power of the holy virtuous friend, which enables me to clearly remember and manifest it.'
The ascetic said, 'Good man! I only know this Bodhisattva Unsurpassed Banner Liberation Gate, like the Bodhisattva Mahasattvas (Mahasattva: great Bodhisattva) who achieve all supreme samadhis, are free at all times; in a single thought, they give rise to the immeasurable wisdom and subtle realms of all Buddhas; they adorn themselves with the wisdom of the Buddha, universally illuminating the world without obstruction; in a single thought, they universally enter the realms of the three times, dividing their bodies to go to the ocean of lands in the ten directions, their wisdom bodies universally enter all dharma realms, universally appearing before sentient beings according to their minds, emitting pure light to make them joyful, observing their roots and practices to benefit them, and how can I know or speak of their meritorious deeds, their supreme vows, their adorned Buddha-lands, their wisdom realms, the realms where their samadhis are practiced, their miraculous transformations, their liberation games, the differences in their physical forms, the purity of their voices, the light of their wisdom, the realms of the three times, their physical bodies universally going, their wisdom bodies universally illuminating, their universal manifestation according to the joy of sentient beings, their'
隨時饒益、彼隨俗軌儀、彼圓音所說、彼清凈妙行、彼光網所照？善男子！於此南方有一聚落，名伊沙那；彼有住處名阿野怛那，有婆羅門名曰勝熱。汝詣彼問菩薩云何學菩薩行，修菩薩道。」
時，善財童子歡喜踴躍，生愛敬心，頂禮其足，繞無數匝，慇勤瞻仰，辭退南行。
爾時，善財童子為菩薩無勝幢解脫門，光明照其心故，得住諸佛不思議境界種種神通力，證菩薩不思議解脫種種神通智，得菩薩不思議三昧智光明，得一切時恒熏習三昧智光明，得遍了知一切境界皆依想所住三昧智光明，得入一切世間具足殊勝智光明，以得如是智光明故，於一切處皆隨現身，隨一一身以究竟智，皆悉演說究竟平等、無二、無別、無分別法，以明凈智普照境界，凡所聽聞甚深解脫，清凈法藏皆能忍受，信解清凈決定明瞭，諸法自性無有疑惑，心恒不捨修習一切菩薩妙行，勇猛精進，趣一切智無有退轉；獲得十力差別智光，愛樂深法常無厭足；以正修行住一切智，其心正向，入佛境界，出生菩薩廣大莊嚴，圓滿無邊清凈大愿，以無障礙智知無邊世界網，以無懈怠心度無邊眾生海，普遍了達無邊菩薩諸行境界，普見無邊一切世界種種差別，普入無邊廣狹粗妙一切世界，普知無邊一切世界種種想網，普知無邊一切世界諸安
【現代漢語翻譯】 現代漢語譯本：『隨時饒益眾生，遵循世俗的禮儀，宣說圓滿的音聲，實踐清凈微妙的行為，被光網所照耀』？善男子！在南方有一個村落，名叫伊沙那（Ishana），那裡有一個住所叫做阿野怛那（Ayatana），住著一位婆羅門，名叫勝熱（Vijayottara）。你到那裡去問他，菩薩如何學習菩薩的修行，修持菩薩之道。」 當時，善財童子歡喜踴躍，生起愛敬之心，頂禮善知識的足，繞行無數圈，慇勤瞻仰，然後告辭向南方行去。 那時，善財童子因為菩薩無勝幢解脫門的光明照耀他的心，所以能夠安住于諸佛不可思議的境界和種種神通力，證得菩薩不可思議的解脫和種種神通智慧，獲得菩薩不可思議的三昧智慧光明，獲得一切時恒常熏習的三昧智慧光明，獲得普遍了知一切境界都依附於意念而存在的三昧智慧光明，獲得進入一切世間並具足殊勝智慧的光明。因為獲得這樣的智慧光明，所以在一切地方都能隨緣顯現身形，隨每一個身形都以究竟的智慧，演說究竟平等、無二、無別、無分別的法。以明凈的智慧普遍照耀一切境界，凡是聽聞到的甚深解脫和清凈法藏，都能忍受，信解清凈，決定明瞭，對於諸法的自性沒有疑惑，心中恒常不捨修習一切菩薩的微妙行為，勇猛精進，趨向一切智慧而沒有退轉；獲得十力差別智慧的光明，喜愛甚深的佛法而常不滿足；以正確的修行安住於一切智慧，他的心正直向上，進入佛的境界，出生菩薩廣大的莊嚴，圓滿無邊清凈的大愿，以無障礙的智慧了知無邊的世界網路，以不懈怠的心度脫無邊的眾生大海，普遍通達無邊菩薩的修行境界，普遍見到無邊一切世界的種種差別，普遍進入無邊廣狹粗妙的一切世界，普遍了知無邊一切世界的種種意念網路，普遍了知無邊一切世界諸安。
【English Translation】 English version: 『Constantly benefiting others, following worldly customs, speaking with perfect sounds, practicing pure and wonderful conduct, illuminated by a network of light?』 Good man! In the south, there is a village named Ishana; there is a dwelling place there called Ayatana, where a Brahmin named Vijayottara resides. Go there and ask him how a Bodhisattva learns the practice of a Bodhisattva and cultivates the Bodhisattva path.』 At that time, Sudhana, the youth, rejoiced and was elated, generating a heart of love and respect. He bowed at the feet of the good teacher, circumambulated him countless times, gazed upon him with reverence, and then took his leave, heading south. Then, because the light of the Bodhisattva's Unsurpassed Banner Liberation Gate illuminated his mind, Sudhana was able to abide in the inconceivable realms of all Buddhas and their various spiritual powers. He attained the inconceivable liberation of a Bodhisattva and various spiritual wisdoms. He obtained the inconceivable Samadhi wisdom light of a Bodhisattva, the Samadhi wisdom light that is constantly cultivated at all times, the Samadhi wisdom light that universally understands that all realms are based on thoughts, and the light of entering all worlds and possessing supreme wisdom. Because he had obtained such wisdom light, he could manifest bodies in all places according to conditions. With each body, he would use ultimate wisdom to expound the ultimate, equal, non-dual, non-different, and non-discriminating Dharma. With clear wisdom, he universally illuminated all realms. He could endure all profound liberations and pure Dharma treasures that he heard. He had pure faith and understanding, clear and definite knowledge, and no doubts about the self-nature of all dharmas. His mind constantly practiced all the wonderful conduct of a Bodhisattva without abandoning it. He was courageous and diligent, moving towards all wisdom without regression. He obtained the light of the wisdom of the ten powers, loved the profound Dharma, and was never satisfied. Through correct practice, he abided in all wisdom. His mind was upright, entering the realm of the Buddha, giving rise to the vast adornments of a Bodhisattva, fulfilling boundless pure great vows. With unobstructed wisdom, he knew the boundless network of worlds. With an unflagging mind, he crossed the boundless ocean of beings. He universally understood the boundless realms of Bodhisattva practices. He universally saw the various differences of all boundless worlds. He universally entered all boundless worlds, both vast and narrow, coarse and subtle. He universally knew the various thought networks of all boundless worlds. He universally knew the peace of all boundless worlds.
立諦，普了無邊一切世界言辭稱讚，普知無邊一切眾生種種信解，普知無邊一切眾產生熟時節，普知無邊一切眾生種種心想，普見無邊一切眾生種種色相，隨其所應方便成熟。念善知識，漸次遊行至伊沙那聚落，見勝熱婆羅門，修諸苦行於赫日中，四面火聚猶如大山，中有刀山高峻無極，為欲勤求一切智智，登彼刀山投身入火。
時，善財童子既至其所，頂禮其足，合掌而立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行，云何修菩薩道，我聞聖者善能誘誨，愿為我說。」
婆羅門言：「善男子！汝今若能登此刀山，投身火聚，諸菩薩行悉得清凈。」
時，善財童子作如是念：「得人身難，離諸難難，得無難難，離惡法難，得凈法難，遇佛出世難，具足諸根難，得聞正法難，得遇善人難，逢真善知識難，受如理正教難，得正命自活難，得隨法修行難，此將非魔魔所使耶？將非是魔險、惡徒黨詐現菩薩善知識相，與諸菩薩而作怨敵，而欲為我作善根難、作壽命難、作梵行難，障我修行一切智道，牽我令入邪惡趣中，障我所證解脫法門，障我所求無上佛法。」
作是念時，十千梵天住虛空中，作如是言：「善男子！莫作是念，莫作是念；今此聖者得金剛焰三昧光明，
【現代漢語翻譯】 現代漢語譯本：立諦（堅定地），普遍瞭解無邊無際的一切世界所用的言辭稱讚，普遍知曉無邊無際的一切眾生種種不同的信念和理解，普遍知曉無邊無際的一切眾產生熟的時機，普遍知曉無邊無際的一切眾生種種不同的心念想法，普遍見到無邊無際的一切眾生種種不同的外貌，並根據他們的情況用方便的方法使他們成熟。善財童子思念著善知識，逐漸來到伊沙那聚落（地名），見到勝熱婆羅門（修行者），他正在烈日下修持各種苦行，四面燃燒著像大山一樣的火堆，中間有一座高聳入雲的刀山，爲了勤奮地尋求一切智智（佛的智慧），他正要登上刀山，投入火中。 當時，善財童子來到他的面前，頂禮他的雙足，合掌站立，說道：『聖者！我早已發起了阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道菩薩應該如何學習菩薩的修行，如何修持菩薩的道。我聽說聖者您善於教導，希望您能為我講解。』 婆羅門說：『善男子！你如果能登上這座刀山，投入火堆，那麼所有菩薩的修行都會得到清凈。』 當時，善財童子這樣想：『得到人身很難，脫離各種困難也很難，得到沒有困難的情況很難，脫離惡法很難，得到清凈的佛法很難，遇到佛出世很難，具備所有根器很難，能夠聽聞正法很難，能夠遇到善人很難，遇到真正的善知識很難，接受如理如法的教導很難，能夠以正當的方式生活很難，能夠按照佛法修行很難。這難道不是魔所指使的嗎？難道不是魔的危險、邪惡的黨羽假裝成菩薩善知識的樣子，與菩薩為敵，想要阻礙我的善根、壽命和梵行，障礙我修行一切智道，牽引我進入邪惡的境地，障礙我所證悟的解脫法門，障礙我所追求的無上佛法嗎？』 當他這樣想的時候，一萬個梵天（天神）住在虛空中，說道：『善男子！不要這樣想，不要這樣想！這位聖者已經得到了金剛焰三昧（一種禪定）的光明，
【English Translation】 English version: Established in truth, universally understanding the praise of words in all boundless worlds, universally knowing the various beliefs and understandings of all boundless beings, universally knowing the times of maturity for all boundless beings, universally knowing the various thoughts of all boundless beings, universally seeing the various appearances of all boundless beings, and accordingly using expedient means to bring them to maturity. Thinking of the good teacher, Sudhana gradually arrived at the village of Isana, where he saw the Brahmin Sureshtapa, who was practicing various austerities in the scorching sun. There were fires burning on all four sides like great mountains, and in the middle was a knife mountain, extremely high and steep. In order to diligently seek all-knowing wisdom, he was about to climb the knife mountain and throw himself into the fire. At that time, Sudhana arrived at his place, bowed at his feet, stood with his palms together, and said, 'Holy one! I have already aroused the mind of Anuttara-samyak-sambodhi (supreme enlightenment), but I do not yet know how a Bodhisattva should learn the practice of a Bodhisattva, or how to cultivate the path of a Bodhisattva. I have heard that you, holy one, are skilled in teaching, and I wish you would explain it to me.' The Brahmin said, 'Good man! If you can climb this knife mountain and throw yourself into the fire, all the practices of the Bodhisattvas will be purified.' At that time, Sudhana thought to himself, 'It is difficult to obtain a human body, difficult to escape various difficulties, difficult to obtain a state without difficulties, difficult to escape evil dharmas, difficult to obtain pure dharmas, difficult to encounter the appearance of a Buddha in the world, difficult to have all the faculties complete, difficult to hear the true Dharma, difficult to encounter good people, difficult to meet a true good teacher, difficult to receive proper teachings, difficult to live righteously, and difficult to practice according to the Dharma. Could this not be the work of Mara (demon)? Could it not be that the dangerous and evil followers of Mara are pretending to be Bodhisattva good teachers, making enemies of the Bodhisattvas, and wanting to hinder my good roots, my life, and my pure conduct, obstruct my practice of the path to all-knowing wisdom, lead me into evil realms, obstruct the Dharma of liberation that I have realized, and obstruct the supreme Buddha Dharma that I seek?' As he was thinking this, ten thousand Brahma gods (deities) dwelling in the empty space said, 'Good man! Do not think like this, do not think like this! This holy one has attained the light of the Vajra Flame Samadhi (a state of meditative absorption),
發大精進勇猛不退，誓入生死度諸眾生，欲竭一切諸貪慾海，欲截一切諸邪見網，欲燒一切諸煩惱薪，欲普運度諸險難磧，欲盡除斷老病死怖，欲盡吹壞無明障山，欲普引導出惑稠林，欲放一切妙法光明普照三世愚癡黑闇。善男子！我諸梵天執著邪見；皆悉自謂是自在者，是能作者，我為一切世間最勝。此婆羅門，五熱炙身；時，其火光明照我宮殿，我即開悟，于自所居及諸禪定心無樂著，皆共來詣婆羅門所；時，婆羅門以神通力即為我等現大苦行，令我滅除一切邪見，為我說法令我斷除一切憍慢，普為一切世間眾生住于大慈行，于大悲起廣大心，發菩提意，住堅固愿，欣求解脫，常見諸佛，恒聞妙法；於一切處，心無所著，能轉一切圓滿法輪，其聲無礙普遍一切。」
復有十千諸魔天眾住虛空中，以天摩尼寶散婆羅門上，告善財言：「善男子！此婆羅門五熱炙身；時，其火光明映奪我等所有宮殿，及身瓔珞諸莊嚴具，一切光明皆如聚墨，令我于中不生樂著，我與眷屬來詣其所。時，婆羅門為我說法，令我及余無量天子、諸天女等，于阿耨多羅三藐三菩提得不退轉。」
復有十千他化天王于虛空中各散天華，作如是言：「善男子！此婆羅門五熱炙身；時，其火光明映奪於我所有宮殿、瓔珞、嚴具，一切光
{ "translations": [ "現代漢語譯本：發起大精進，勇猛不退，誓願進入生死輪迴以度脫一切眾生，想要竭盡一切貪慾之海，想要斬斷一切邪見之網，想要焚燒一切煩惱之薪，想要普遍運載度脫一切險難沙磧，想要徹底消除老病死的恐懼，想要徹底吹毀無明障礙之山，想要普遍引導眾生脫離迷惑稠林，想要放出一切微妙的佛法光明，普遍照耀三世的愚癡黑暗。善男子！我等諸梵天執著于邪見，都自認為自己是自在者，是能創造者，認為自己是一切世間最殊勝的。這位婆羅門，以五熱炙身的方式修行；當時，他的火焰光明照耀我的宮殿，我因此開悟，對於自己所居住的地方以及各種禪定不再執著，都一同來到婆羅門處；當時，婆羅門以神通力為我們示現大苦行，使我們滅除一切邪見，為我們說法，使我們斷除一切驕慢，普遍為一切世間眾生安住于大慈的修行，于大悲生起廣大的心，發起菩提心意，安住于堅固的誓願，欣求獲得解脫，常見諸佛，恒常聽聞微妙的佛法；在一切處，心中都沒有執著，能夠轉動一切圓滿的法輪，他的聲音沒有障礙，普遍傳遍一切地方。」 , "又有十千諸魔天眾住在虛空中，將天上的摩尼寶散在婆羅門身上，告訴善財說：『善男子！這位婆羅門以五熱炙身的方式修行；當時，他的火焰光明映照奪取了我們所有的宮殿，以及身上的瓔珞等各種莊嚴飾品，一切光明都如同聚集的墨汁一般，使我們不再對這些產生貪戀，我與眷屬都來到他的處所。當時，婆羅門為我們說法，使我以及其餘無量的天子、諸天女等，在阿耨多羅三藐三菩提（無上正等正覺）中得到不退轉。』", "又有十千他化天王在虛空中各自散佈天花，這樣說道：『善男子！這位婆羅門以五熱炙身的方式修行；當時，他的火焰光明映照奪取了我們所有的宮殿、瓔珞、莊嚴飾品，一切光芒" ], "english_translations": [ "English version: Generating great diligence, courageously and without retreat, vowing to enter the cycle of birth and death to liberate all sentient beings, desiring to exhaust all the seas of greed, desiring to cut through all the nets of wrong views, desiring to burn all the firewood of afflictions, desiring to universally transport and liberate all from dangerous and difficult deserts, desiring to completely eliminate the fear of old age, sickness, and death, desiring to completely blow away the mountains of ignorance, desiring to universally guide beings out of the dense forests of delusion, desiring to release all the wonderful light of the Dharma, universally illuminating the darkness of ignorance in the three realms. Good man! We, the Brahma gods, are attached to wrong views; we all consider ourselves to be self-existent, to be the creators, and consider ourselves to be the most superior in all the world. This Brahmin, practicing the five fires penance; at that time, the light of his fire illuminated my palace, and I was thus enlightened, no longer attached to my dwelling place and various samadhis, and we all came to the Brahmin; at that time, the Brahmin used his supernatural power to show us great ascetic practices, causing us to eliminate all wrong views, and preached the Dharma to us, causing us to cut off all arrogance, universally for all sentient beings in the world to abide in the practice of great loving-kindness, to generate a vast mind in great compassion, to generate the Bodhi mind, to abide in firm vows, to joyfully seek liberation, to constantly see all Buddhas, to constantly hear the wonderful Dharma; in all places, the mind has no attachment, able to turn the perfect Dharma wheel, his voice is unobstructed, universally spreading everywhere.", "Again, there were ten thousand demon gods dwelling in the empty space, scattering heavenly mani jewels on the Brahmin, and told Sudhana, 'Good man! This Brahmin practices the five fires penance; at that time, the light of his fire overshadowed all our palaces, as well as the various ornaments and decorations on our bodies, all the light was like gathered ink, causing us to no longer be attached to these things, and I and my retinue all came to his place. At that time, the Brahmin preached the Dharma to us, causing me and the rest of the immeasurable heavenly sons and heavenly daughters to attain non-retrogression in Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment).'", "Again, there were ten thousand Paranirmitavasavartin (Other-Controlled Creation) kings in the empty space, each scattering heavenly flowers, saying, 'Good man! This Brahmin practices the five fires penance; at that time, the light of his fire overshadowed all our palaces, necklaces, and decorations, all the light" ] }
明皆如聚墨，令我于中不生愛著，即與眷屬來詣其所。時，婆羅門為我說法，令我身心而得自在，于煩惱中而得自在，于受生中而得自在，于壽命中而得自在，于業障中而得自在，于諸三昧而得自在，于莊嚴具而得自在，于菩提心而得自在，乃至能於一切佛法而得自在。」
復有十千化樂天王住虛空中作天音樂，以美妙聲恭敬供養，作如是言：「善男子！此婆羅門五熱炙身；時，其火光明照我宮殿、諸莊嚴具，所有光明隱蔽不現，能令我身及諸采女於五欲中不生愛著、不受欲樂、身心柔軟，即與眷屬來詣其所。時，婆羅門為我說法，能令我等心得清凈，心得明潔，心得堪能，心得純善，心極柔軟，心生歡喜，乃至令得具足十力清凈智身，出生無量清凈色身，演出無量清凈言辭，出生無量如來音聲，悟入無量如來之心，具足獲得一切智智。」
復有十千兜率天王、天子、天女、無量眷屬於虛空中，起諸香云，雨眾妙香，恭敬供養，作如是言：「善男子！此婆羅門五熱炙身；時，光照我宮，令我諸天及其眷屬，于自宮殿不生愛著，不貪慾樂，來詣其所。時，婆羅門為我說法，能令我等斷除一切五欲愛著，小欲知足心生歡喜，心得充滿，生諸善根發菩提心，乃至圓滿一切佛法。」
復有十千夜摩天王並其
【現代漢語翻譯】 現代漢語譯本：一切都像聚集的墨一樣黑暗，使我心中不生愛戀執著，於是我就和眷屬來到他那裡。當時，婆羅門為我說法，使我身心得到自在，在煩惱中得到自在，在受生中得到自在，在壽命中得到自在，在業障中得到自在，在各種三昧中得到自在，在莊嚴具中得到自在，在菩提心中得到自在，乃至能在一切佛法中得到自在。 又有十千化樂天王住在虛空中演奏天樂，用美妙的聲音恭敬供養，這樣說道：『善男子！這位婆羅門以五熱炙身；當時，他的火焰光明照耀我的宮殿、各種莊嚴具，所有的光明都隱蔽不現，能使我和我的采女們在五欲中不生愛戀執著、不受欲樂、身心柔軟，於是我就和眷屬來到他那裡。當時，婆羅門為我說法，能使我們心意清凈，心意明潔，心意堪能，心意純善，心意極其柔軟，心生歡喜，乃至使我們得到具足十力的清凈智慧之身，出生無量清凈色身，演說無量清凈言辭，出生無量如來音聲，領悟進入無量如來之心，具足獲得一切智智。』 又有十千兜率天王、天子、天女以及無量眷屬在虛空中，升起各種香云，降下各種美妙的香，恭敬供養，這樣說道：『善男子！這位婆羅門以五熱炙身；當時，他的光照耀我的宮殿，使我們諸天及其眷屬，對自己的宮殿不生愛戀執著，不貪圖欲樂，來到他那裡。當時，婆羅門為我們說法，能使我們斷除一切五欲愛戀執著，少欲知足，心生歡喜，心得充滿，生出各種善根，發起菩提心，乃至圓滿一切佛法。』 又有十千夜摩天王和他們的眷屬
【English Translation】 English version: Everything was as dark as gathered ink, causing me to not generate any attachment or clinging in my heart, so I came to him with my retinue. At that time, the Brahmin preached the Dharma to me, enabling my body and mind to attain freedom, freedom from afflictions, freedom from rebirth, freedom from lifespan, freedom from karmic obstacles, freedom in all samadhis, freedom in adornments, freedom in the Bodhi mind, and even freedom in all Buddha Dharmas. Furthermore, ten thousand Paranirmitavasavartin (Heaven of Enjoying Others' Creations) kings dwelt in the empty space, making heavenly music, and with beautiful voices, respectfully made offerings, saying: 'Good man! This Brahmin is scorching himself with five fires; at that time, the light of his fire illuminated my palace and all its adornments, concealing all other lights, enabling me and my consorts to not generate attachment or clinging to the five desires, not to indulge in sensual pleasures, and to have soft bodies and minds, so I came to him with my retinue. At that time, the Brahmin preached the Dharma to me, enabling our minds to become pure, clear, capable, purely good, extremely soft, and joyful, even enabling us to attain a pure body of wisdom possessing the ten powers, to give birth to immeasurable pure forms, to utter immeasurable pure words, to give birth to immeasurable Tathagata sounds, to awaken and enter the immeasurable mind of the Tathagata, and to fully attain all-knowing wisdom.' Furthermore, ten thousand Tusita (Heaven of Contentment) kings, princes, celestial maidens, and immeasurable retinues in the empty space, raised clouds of incense, rained down various wonderful fragrances, respectfully made offerings, saying: 'Good man! This Brahmin is scorching himself with five fires; at that time, his light illuminated my palace, causing us gods and our retinues to not generate attachment or clinging to our own palaces, not to crave sensual pleasures, and to come to him. At that time, the Brahmin preached the Dharma to us, enabling us to cut off all attachment and clinging to the five desires, to be content with few desires, to generate joy in our hearts, to have our minds filled, to give rise to various good roots, to generate the Bodhi mind, and even to perfect all Buddha Dharmas.' Furthermore, ten thousand Yama (Heaven of Time) kings and their retinues
眷屬、天子、天女前後圍繞于虛空中，以天曼陀羅華、摩訶曼陀羅華、拘蘇摩華，散婆羅門上，恭敬供養，作如是言：「善男子！此婆羅門五熱炙身；時，光照我宮，能令我等集會之時，于天音樂不生貪著，亦不愛樂己身、眷屬，來詣其所，聞其說法，于諸欲樂，悉生舍離，迴向、趣求一切佛法。」
復有十千三十三天帝釋諸王並其眷屬、天子、天女前後圍繞于虛空中，雨天衣服、眾寶瓔珞、天莊嚴具、拘蘇摩華，恭敬供養，作如是言：「善男子！此婆羅門五熱炙身；時，光照我宮，令我天眾于其宮殿，殊勝集會，遊戲園林，天諸音樂，娛樂之處，不生愛樂，即與眷屬來詣其所。時，婆羅門為我等說一切諸法皆悉無常，遷流、變動、敗壞、磨滅，令我斷除憍慢、放逸，令我愛樂無上菩提。善男子！我當見此婆羅門；時，須彌山頂六種震動，我等諸天見是相已，極生恐怖厭離之心，即時發起阿耨多羅三藐三菩提意，咸愿趣求一切智智。」◎
◎復有十千諸大龍王，所謂：伊羅缽那龍王、難陀龍王、優婆難陀龍王等，于虛空中布大香云，普雨無量隨時栴檀微細香雨，無數龍女奏天音樂，雨天妙華及天香水，恭敬供養，作如是言：「善男子！此婆羅門五熱炙身；時，其火光明照我宮殿，令諸龍眾離熱沙怖，金翅
【現代漢語翻譯】 現代漢語譯本：眷屬、天子、天女在虛空中前後圍繞，用天上的曼陀羅花（mandarava，意為天上的花）、摩訶曼陀羅花（mahamandarava，意為大曼陀羅花）、拘蘇摩花（kusuma，意為花），散在婆羅門身上，恭敬供養，這樣說道：『善男子！這位婆羅門以五熱炙身；那時，他的光芒照耀我的宮殿，能使我們的時候，對天上的音樂不產生貪戀，也不愛戀自己的身體和眷屬，前來他的住所，聽他說法，對各種慾望享樂，都產生捨棄之心，迴向、追求一切佛法。』 又有十千三十三天（Trayastrimsa，佛教欲界六天之一）的帝釋諸王以及他們的眷屬、天子、天女在虛空中前後圍繞，降下天上的衣服、各種寶貴的瓔珞、天上的莊嚴飾品、拘蘇摩花，恭敬供養，這樣說道：『善男子！這位婆羅門以五熱炙身；那時，他的光芒照耀我的宮殿，使我們天眾在宮殿中，殊勝，在遊戲園林，天上的各種音樂，娛樂的地方，不產生愛戀，就和眷屬來到他的住所。那時，婆羅門為我們說一切諸法都是無常的，遷流、變動、敗壞、磨滅，使我們斷除驕慢、放逸，使我們愛樂無上菩提（anuttara-samyak-sambodhi，意為無上正等正覺）。善男子！我將要見到這位婆羅門；那時，須彌山（Sumeru，佛教中的聖山）頂發生六種震動，我們諸天看到這種景象后，極其產生恐怖厭離之心，立刻發起阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，意為無上正等正覺）之心，都希望追求一切智智（sarvajñāna，意為一切智慧）。』 又有十千諸大龍王，例如：伊羅缽那龍王（Elapatra，龍王名）、難陀龍王（Nanda，龍王名）、優婆難陀龍王（Upananda，龍王名）等，在虛空中佈滿大香云，普遍降下無量隨時栴檀（candana，意為檀香）細微香雨，無數龍女演奏天上的音樂，降下天上的美妙花朵和天香水，恭敬供養，這樣說道：『善男子！這位婆羅門以五熱炙身；那時，他的火焰光明照耀我的宮殿，使諸龍眾遠離熱沙的恐懼，金翅
【English Translation】 English version: Retinues, gods, and goddesses surrounded him in the sky, scattering celestial mandarava flowers (mandarava, meaning heavenly flower), mahamandarava flowers (mahamandarava, meaning great mandarava flower), and kusuma flowers (kusuma, meaning flower) upon the Brahmin, respectfully making offerings, and saying: 'Good man! This Brahmin is scorching himself with five fires; at that time, his light illuminated my palace, enabling us, when we are ** , not to be greedy for heavenly music, nor to love our own bodies and retinues, but to come to his place, hear his teachings, and to give up all desires and pleasures, turning towards and seeking all the Buddha's teachings.' Again, there were ten thousand kings of the Thirty-three Heavens (Trayastrimsa, one of the six heavens in the desire realm of Buddhism) with their retinues, gods, and goddesses surrounding him in the sky, raining down heavenly clothes, various precious necklaces, heavenly ornaments, and kusuma flowers, respectfully making offerings, and saying: 'Good man! This Brahmin is scorching himself with five fires; at that time, his light illuminated my palace, causing us heavenly beings in our palaces, in our superior ** , in our pleasure gardens, with heavenly music, and in our places of entertainment, not to generate love, and to come to his place with our retinues. At that time, the Brahmin told us that all dharmas are impermanent, flowing, changing, decaying, and vanishing, causing us to cut off arrogance and negligence, and to love the unsurpassed Bodhi (anuttara-samyak-sambodhi, meaning unsurpassed perfect enlightenment). Good man! I shall see this Brahmin; at that time, the summit of Mount Sumeru (Sumeru, the sacred mountain in Buddhism) will shake in six ways, and when we gods see this sign, we will generate extreme fear and aversion, and immediately arouse the intention for anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, meaning unsurpassed perfect enlightenment), all wishing to seek all-knowing wisdom (sarvajñāna, meaning all wisdom).' Again, there were ten thousand great dragon kings, such as the dragon king Elapatra (Elapatra, name of a dragon king), the dragon king Nanda (Nanda, name of a dragon king), the dragon king Upananda (Upananda, name of a dragon king), etc., spreading great fragrant clouds in the sky, universally raining down immeasurable, timely, fine fragrant rain of sandalwood (candana, meaning sandalwood), countless dragon maidens playing heavenly music, raining down heavenly beautiful flowers and heavenly fragrant water, respectfully making offerings, and saying: 'Good man! This Brahmin is scorching himself with five fires; at that time, the light of his fire illuminated my palace, causing all the dragons to be free from the fear of hot sand, and the Garuda'
鳥怖，除滅瞋恚身得清涼，心無垢濁泰然安隱，復為我等如應說法、聞法、信解、厭惡龍趣、發至誠心悔除一切諸惡業障，乃至發阿耨多羅三藐三菩提心，究竟安住一切智智。」
復有十千諸夜叉王于虛空中，各以種種上妙供具，恭敬供養，此婆羅門及以善財，作如是言：「善男子！此婆羅門五熱炙身；時，能令我等及諸眷屬，悉于眾生髮慈愍心，一切羅剎、鳩槃茶等，亦生慈心，以慈心故，于諸眾生無所惱害，能施安樂，各與眷屬俱來見我，我及彼等即共來詣婆羅門所。時，婆羅門為我說法，能令我等一切皆得身心安樂，增長威力；又令無量夜叉、羅剎、鳩槃茶等，發於無上菩提之心。」◎
大方廣佛華嚴經卷第八 大正藏第 10 冊 No. 0293 大方廣佛華嚴經
大方廣佛華嚴經卷第九
罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品
◎復有十千乾闥婆王，于虛空中作如是言：「善男子！此婆羅門五熱炙身，時，其火光明照我宮殿及諸眷屬，悉令我等受不思議無量快樂。是故我等來詣其所，此婆羅門為我說法，能令我等於阿耨多羅三藐三菩提，得不退轉。」
復有十千阿修羅王從大海出，住虛空中，舒右膝輪，合掌禮敬，作如是言：「善男子！此婆羅
【現代漢語翻譯】 現代漢語譯本：『鳥怖（指因恐懼而顫抖），消除嗔恚，身心清涼，內心沒有污垢，安寧自在。請您為我們如理說法，讓我們聽聞佛法，生起信解，厭惡龍道，發起至誠心懺悔一切惡業障礙，乃至發起阿耨多羅三藐三菩提心（無上正等正覺之心），最終安住於一切智智（佛的智慧）。』 又有十千夜叉王在虛空中，各自以種種上妙供品，恭敬供養這位婆羅門和善財童子，他們說道：『善男子！這位婆羅門以五熱炙身（以五處火烤身體），那時，能使我們和我們的眷屬，都對眾生髮起慈悲憐憫之心，一切羅剎（惡鬼）、鳩槃茶（守宮神）等，也生起慈心。因為有了慈心，對一切眾生不再惱害，能夠施予安樂。他們各自帶著眷屬前來見我，我和他們一起去拜見婆羅門。那時，婆羅門為我們說法，能使我們一切都得到身心安樂，增長威力；又能使無量夜叉、羅剎、鳩槃茶等，發起無上菩提之心。』 《大方廣佛華嚴經》卷第八 大正藏第 10 冊 No. 0293 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第九 罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品 又有十千乾闥婆王在虛空中說道：『善男子！這位婆羅門以五熱炙身，那時，他的火焰光明照耀我們的宮殿和眷屬，使我們都感受到不可思議的無量快樂。因此我們來到這裡，這位婆羅門為我們說法，能使我們對於阿耨多羅三藐三菩提（無上正等正覺），得到不退轉。』 又有十千阿修羅王從大海中出來，住在虛空中，伸出右膝輪，合掌禮敬，說道：『善男子！這位婆羅
【English Translation】 English version: 『Trembling with fear, may you eliminate anger, so that our bodies may be cool and our minds free from defilement, peaceful and secure. Please, for our sake, expound the Dharma accordingly, so that we may hear the Dharma, develop faith and understanding, abhor the path of dragons, generate sincere repentance for all evil karmic hindrances, and even generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), ultimately abiding in the wisdom of all-knowingness.』 Furthermore, ten thousand Yaksha Kings in the empty space, each with various supreme offerings, respectfully made offerings to this Brahmin and Sudhana, saying: 『Good man! This Brahmin, with his body scorched by five fires, at that time, enables us and our families to generate compassion for all beings. All Rakshasas (demons), Kumbhandas (gourd-shaped demons), and others also generate compassion. Because of this compassion, they do not harm any beings, but are able to bestow peace and happiness. They each come with their families to see me, and I and they together come to the Brahmin. At that time, the Brahmin expounds the Dharma for us, enabling all of us to attain peace and happiness in body and mind, and to increase our power. He also enables countless Yakshas, Rakshasas, Kumbhandas, and others to generate the mind of supreme Bodhi.』 The Great Extensive Buddha Flower Adornment Sutra, Volume 8 Taisho Tripitaka Volume 10, No. 0293, The Great Extensive Buddha Flower Adornment Sutra The Great Extensive Buddha Flower Adornment Sutra, Volume 9 Translated by Prajna, Tripitaka Master of Kipin, by Imperial Decree, into the Inconceivable Liberation Realm, Universal Worthy's Practices and Vows Furthermore, ten thousand Gandharva Kings in the empty space said: 『Good man! This Brahmin, with his body scorched by five fires, at that time, the light of his fire illuminates our palaces and families, enabling all of us to experience inconceivable, immeasurable joy. Therefore, we come to his place. This Brahmin expounds the Dharma for us, enabling us to attain non-retrogression in Anuttara-samyak-sambodhi (supreme perfect enlightenment).』 Furthermore, ten thousand Asura Kings emerged from the great ocean, dwelling in the empty space, extending their right knee, joining their palms in reverence, and said: 『Good man! This Brahmin』
門五熱炙身，時，我阿修羅所有宮殿、大地、諸山悉皆震動；大海波濤涌浪騰沸，令我眷屬失其威力、舍憍慢心、離諸放逸、息除戰鬥傷害之心。是故來詣婆羅門所，從其聞法，永離諂誑，入深法忍，住於三昧，成就十力，堅固不動。」復有十千迦樓羅王，大力勇持迦樓羅王而為上首，于虛空中，化作廣大童子之形，容貌端嚴，色相具足，于虛空中唱如是言：「善男子！此婆羅門五熱炙身，時，其火光明照我宮殿，一切震動，而令我等皆悉恐怖，不樂住處，生厭離心，來詣其所。時，婆羅門即為我等如應說法，能令我等修習大慈，增長大悲，令其精進不捨善軛，令於五欲拔出眾生，令其發起大菩提心，令入甚深清凈法界，令其獲得明利智慧，方便善巧，調伏眾生。」復有十千緊那羅王，于虛空中唱如是言：「善男子！此婆羅門五熱炙身，時，從火焰中有大風起，吹我宮殿、園林、池沼、寶多羅樹、諸寶鈴網、諸寶繒彩、瓔珞、鬘帶、諸音樂樹、諸妙寶樹，及諸樂器一切資具咸皆震動，自然演出佛聲、法聲、及不退轉菩薩僧聲、發起大愿菩薩道聲、住于無上正等覺聲。云：某方、某界、某國、某處，有某菩薩發菩提心，出生大愿；某方、某界、某國、某處，有某菩薩修行苦行，于身命財，難捨能捨；某方、某界、某國、
{ "translations": [ "現代漢語譯本：當婆羅門以五熱炙身時，我阿修羅（非天，一種神道生物）的所有宮殿、大地、諸山都震動起來；大海波濤洶涌，令我的眷屬失去威力，捨棄驕慢之心，遠離各種放縱，平息戰鬥傷害之心。因此，我來到婆羅門這裡，從他那裡聽聞佛法，永遠遠離諂媚欺詐，進入深奧的法忍，安住於三昧（禪定），成就十力（佛的十種力量），堅固不動。』又有十千迦樓羅王（金翅鳥，一種神鳥），以大力勇持迦樓羅王為首，在虛空中化作廣大的童子形象，容貌端正莊嚴，色相具足，在虛空中唱言：『善男子！當這位婆羅門以五熱炙身時，他的火焰光明照耀我的宮殿，一切都震動起來，使我們都感到恐懼，不樂於居住，生起厭離之心，來到他這裡。當時，婆羅門就為我們如理說法，能使我們修習大慈，增長大悲，使我們精進不捨善軛（比喻修行），使眾生從五欲中解脫出來，使他們發起大菩提心，使他們進入甚深清凈的法界，使他們獲得明利的智慧，方便善巧，調伏眾生。』又有十千緊那羅王（歌神，一種半人半鳥的神），在虛空中唱言：『善男子！當這位婆羅門以五熱炙身時，從火焰中有大風興起，吹動我的宮殿、園林、池沼、寶多羅樹、各種寶鈴網、各種寶繒彩、瓔珞、鬘帶、各種音樂樹、各種妙寶樹，以及各種樂器，一切資具都震動起來，自然發出佛的聲音、法的聲音、以及不退轉菩薩僧的聲音、發起大愿菩薩道的聲音、安住于無上正等覺的聲音。說：某方、某界、某國、某處，有某菩薩發菩提心，出生大愿；某方、某界、某國、某處，有某菩薩修行苦行，對於身命財產，難捨能捨；某方、某界、某國、", "某處，有某菩薩成就無上正等覺。』" ], "english_translations": [ "English version: 'When the Brahmin practiced the five-heat penance, all my Asura (a type of demigod) palaces, the earth, and the mountains shook; the ocean waves surged and boiled, causing my retinue to lose their power, abandon their arrogance, forsake all indulgence, and cease their hearts of fighting and harming. Therefore, I came to the Brahmin, and from him, I heard the Dharma, forever abandoning flattery and deceit, entering deep Dharma forbearance, dwelling in Samadhi (meditative absorption), accomplishing the ten powers (of a Buddha), and remaining firm and unmoving.』 There were also ten thousand Garuda Kings (a type of mythical bird), with the mighty and courageous Garuda King as their leader, who transformed into the forms of vast youths in the empty sky, with dignified appearances and complete features, and they sang in the empty sky, saying: 『Good man! When this Brahmin practiced the five-heat penance, the light of his flames illuminated my palaces, and everything shook, causing us all to feel fear, to be unwilling to stay, and to develop a sense of detachment, and we came to him. At that time, the Brahmin taught us the Dharma accordingly, enabling us to cultivate great loving-kindness, increase great compassion, causing us to be diligent and not abandon the yoke of goodness (a metaphor for practice), enabling beings to be liberated from the five desires, causing them to generate the great Bodhi mind, enabling them to enter the profound and pure Dharma realm, enabling them to obtain clear and sharp wisdom, skillful means, and to tame beings.』 There were also ten thousand Kinnara Kings (a type of celestial musician), who sang in the empty sky, saying: 『Good man! When this Brahmin practiced the five-heat penance, a great wind arose from the flames, blowing my palaces, gardens, ponds, precious Tala trees, various precious bell nets, various precious silk banners, necklaces, garlands, various music trees, various wonderful treasure trees, and all musical instruments and resources, causing everything to shake, and naturally emitting the sound of the Buddha, the sound of the Dharma, and the sound of the non-retreating Bodhisattva Sangha, the sound of the Bodhisattva path of generating great vows, and the sound of dwelling in unsurpassed perfect enlightenment. Saying: In such and such direction, such and such realm, such and such country, such and such place, there is such and such Bodhisattva who has generated the Bodhi mind and made great vows; in such and such direction, such and such realm, such and such country, such and such place, there is such and such Bodhisattva who is practicing asceticism, and is able to give up what is difficult to give up, such as body, life, and possessions; in such and such direction, such and such realm, such and such country," "such and such place, there is such and such Bodhisattva who has attained unsurpassed perfect enlightenment.』" ] }
某處，有某菩薩，為速圓滿一切智智，積集菩薩功德妙行，乃至究竟無作法門；某方、某界、某國、某處，有某菩薩，往詣道場，坐菩提樹，降魔軍眾，成等正覺。乃至某方、某界、某國、某處，有某如來，轉大法輪；某方、某界、某國、某處，有某如來，作佛事已，而般涅槃。
「善男子！假使有人以閻浮提地，及草木一切所有末為微塵，此微塵數可知邊際，我宮殿中寶多羅樹，乃至樂器莊嚴具等，所出音聲演說菩薩名、如來名、法名、僧名，所發大愿，所修諸行，及佛菩薩所游、所住、所說、所化，無有能得知其邊際。
「善男子！我等以聞佛聲、法聲、菩薩僧聲、菩薩所住行愿聲，故生大歡喜，來詣其所。時，婆羅門即為我等，如應說法，令我及余無量眾生，于阿耨多羅三藐三菩提，得不退轉。」
復有無量欲界天子，現高大身，住虛空中，以諸種種上妙供具，恭敬供養，作如是言：「善男子！此婆羅門五熱炙身時，其火光明下照阿鼻及諸地獄，諸所受苦，悉令休息。我等遇此光明照故，心生凈信，以信心故，罪垢除滅，從彼命終，生於天中，以慚愧故，為知恩故，舍離欲樂，而來其所，恭敬戀仰，無有厭足。時，婆羅門為我說法，能令我等及與無量百千眾生，發阿耨多羅三藐三菩提心。」
【現代漢語翻譯】 現代漢語譯本：在某個地方，有某位菩薩，爲了迅速圓滿一切智慧，積累菩薩的功德和殊勝行為，乃至達到究竟無為的法門；在某個方向、某個世界、某個國家、某個地方，有某位菩薩，前往道場，坐在菩提樹下，降伏魔軍，成就無上正等正覺。乃至在某個方向、某個世界、某個國家、某個地方，有某位如來（Tathagata，佛的稱號），轉動大法輪（Dharma wheel，佛法的象徵）；在某個方向、某個世界、某個國家、某個地方，有某位如來，完成佛事後，進入涅槃（Nirvana，佛教的最高境界）。 『善男子！』假設有人將閻浮提（Jambudvipa，我們所居住的這個世界）的土地，以及草木一切所有都磨成微塵，這些微塵的數量尚可知道邊際，而我宮殿中寶多羅樹（寶樹名），乃至樂器等莊嚴器具，所發出的聲音，演說菩薩的名號、如來的名號、佛法的名號、僧伽（Sangha，佛教僧團）的名號，所發的大愿，所修的各種行為，以及佛菩薩所遊歷、所居住、所宣說、所教化的地方，沒有誰能夠知道它們的邊際。 『善男子！』我們因為聽聞佛的聲音、佛法的聲音、菩薩僧的聲音、菩薩所住的行愿的聲音，所以生起大歡喜，來到這裡。當時，婆羅門（Brahmin，古印度祭司階層）就為我們，如理如法地說法，使我和其餘無量眾生，對於阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），得到不退轉的境界。 又有無量欲界天子，顯現高大的身軀，住在虛空中，用各種上妙的供品，恭敬供養，這樣說道：『善男子！這位婆羅門在五熱炙身（一種苦行）時，其火焰的光明下照阿鼻地獄（Avici，佛教中最底層的地獄）以及其他地獄，使所有受苦的眾生，都得到休息。我們因為遇到這光明照耀的緣故，心中生起清凈的信心，因為信心的緣故，罪垢得以消除，從那裡命終后，轉生到天界，因為慚愧的緣故，爲了知恩圖報的緣故，捨棄欲樂，來到這裡，恭敬戀慕，沒有厭足。』當時，婆羅門為我們說法，能夠使我們以及無量百千眾生，發起阿耨多羅三藐三菩提心。
【English Translation】 English version: In a certain place, there was a Bodhisattva, who, in order to quickly perfect all wisdom, accumulated the meritorious deeds and sublime practices of a Bodhisattva, and even reached the ultimate non-action Dharma gate; in a certain direction, a certain world, a certain country, a certain place, there was a Bodhisattva, who went to the Bodhimanda (place of enlightenment), sat under the Bodhi tree, subdued the demon armies, and attained Anuttara-samyak-sambodhi (supreme enlightenment). And in a certain direction, a certain world, a certain country, a certain place, there was a Tathagata (Buddha), who turned the Dharma wheel; in a certain direction, a certain world, a certain country, a certain place, there was a Tathagata, who, having completed the Buddha's work, entered Nirvana. 'Good man!' Suppose someone were to grind the land of Jambudvipa (the world we live in), and all the plants and trees into fine dust, the number of these dust particles could still be known, but the sounds emanating from the jeweled Tala trees in my palace, and even the musical instruments and other adornments, which proclaim the names of Bodhisattvas, the names of Tathagatas, the names of the Dharma, the names of the Sangha, the great vows made, the various practices cultivated, and the places where Buddhas and Bodhisattvas travel, reside, preach, and transform, no one can know their limits. 'Good man!' We, having heard the voice of the Buddha, the voice of the Dharma, the voice of the Bodhisattva Sangha, and the voice of the vows and practices of the Bodhisattvas, therefore, generated great joy and came to this place. At that time, the Brahmin (a member of the priestly class in ancient India) then preached the Dharma to us appropriately, enabling me and countless other beings to attain non-retrogression in Anuttara-samyak-sambodhi. Furthermore, countless Devas (gods) of the desire realm, manifested tall and large bodies, dwelling in the empty space, respectfully made offerings with various supreme and wonderful offerings, and said: 'Good man! When this Brahmin was performing the five-fire penance, the light of the flames shone down upon Avici (the lowest level of hell) and all the other hells, causing all those suffering to rest. Because we encountered this light, we generated pure faith in our hearts, and because of this faith, our defilements were eliminated. After dying there, we were reborn in the heavens. Because of our shame and in order to repay the kindness, we abandoned the pleasures of desire and came to this place, respectfully yearning, without any satiety.' At that time, the Brahmin preached the Dharma to us, enabling us and countless hundreds of thousands of beings to generate the mind of Anuttara-samyak-sambodhi.
爾時，善財童子得聞如是種種說法，心大歡喜，踴躍無量，于婆羅門所，發起真實善知識想。頭頂禮足，恭敬合掌，唱如是言：「我于大聖善知識所，生不信心而懷疑惑，唯愿聖者容我悔過。」
時，婆羅門即為善財而說偈曰：
「若有諸菩薩， 順善知識教， 一切無疑懼， 安住心不動。 彼當決定得， 諸佛自然智， 降魔坐道場， 廣度無邊眾。」
爾時，善財童子聞此偈已，即登刀山，自投火聚，未至中間，即得菩薩善住堅牢清凈三昧；才觸火焰，復得菩薩寂靜樂神通門三昧。善財白言：「甚奇！聖者！如是刀鋒，及大火焰，我身觸時安隱快樂。」
時，婆羅門告善財言：「善男子！我唯得此菩薩普圓滿無盡輪解脫，如諸菩薩摩訶薩大功德焰，悉能燒盡一切眾生諸見煩惱，安住菩薩無退轉心、無窮盡心、無懈怠心、無怯弱心，如那羅延金剛藏心、疾修諸行無慢惰心，大愿風輪，普持一切，勇猛堅誓無有退轉。而我云何能知、能說彼功德行？善男子！南方有城名師子頻申，彼城有王名無畏星宿幢王，有童女名為慈行，汝詣彼問菩薩云何學菩薩行，修菩薩道。」
時，善財童子頂禮其足，繞無數匝，慇勤瞻仰，辭退而去。
爾時，善財童子于善知識所
【現代漢語翻譯】 現代漢語譯本： 當時，善財童子聽聞了這些種種說法，心中非常歡喜，踴躍不已，對婆羅門（Brahman，古印度祭司階層）生起了真實善知識的想法。他以頭頂禮婆羅門的腳，恭敬地合起手掌，說道：『我對大聖善知識您，曾生起不信任的心而懷有疑惑，只希望聖者能夠寬恕我的過錯。』 這時，婆羅門就為善財說了偈語： 『如果有諸位菩薩，能夠順從善知識的教導，一切都沒有疑慮和恐懼，安住於心不動搖。他們必定能夠獲得諸佛的自然智慧，降伏魔障，坐在菩提道場，廣度無邊眾生。』 當時，善財童子聽完這偈語后，立即登上刀山，自己投入火堆中，還沒到中間，就獲得了菩薩善住堅牢清凈三昧（Samadhi，佛教的禪定狀態）；剛一接觸火焰，又獲得了菩薩寂靜樂神通門三昧。善財說道：『真是神奇！聖者！像這樣的刀鋒，以及大火焰，我的身體接觸時卻感到安穩快樂。』 這時，婆羅門告訴善財說：『善男子！我只是得到了這菩薩普圓滿無盡輪解脫，如同諸位菩薩摩訶薩（Mahasattva，偉大的菩薩）的大功德火焰，能夠燒盡一切眾生的各種見解和煩惱，安住于菩薩不退轉的心、無窮盡的心、不懈怠的心、不怯弱的心，如同那羅延（Narayana，印度教神祇）金剛藏心，迅速修行各種行為而沒有傲慢和懈怠的心，大愿風輪，普遍持有一切，勇猛堅定誓願而沒有退轉。而我怎麼能夠知道、能夠說出他們的功德行為呢？善男子！南方有一座城市名叫師子頻申（Simhavijrimbhita），那座城市有一位國王名叫無畏星宿幢王（Abhayanakshatradhvaja），有一位童女名叫慈行（Maitracarini），你到那裡去請教她，菩薩如何學習菩薩行，修菩薩道。』 當時，善財童子頂禮婆羅門的腳，圍繞無數圈，慇勤地瞻仰，然後告辭離去。 當時，善財童子在善知識那裡
【English Translation】 English version: At that time, Sudhana (善財童子) having heard these various teachings, his heart was filled with great joy and boundless elation, and he developed a true perception of the Brahman (婆羅門) as a virtuous teacher. He bowed his head to the Brahman's feet, respectfully joined his palms, and said, 'I have harbored doubts and a lack of faith towards the great and virtuous teacher. I beseech the holy one to forgive my transgressions.' Then, the Brahman spoke the following verse for Sudhana: 'If there are Bodhisattvas (菩薩), who follow the teachings of virtuous teachers, without any doubt or fear, and remain steadfast in their hearts, they will surely attain the natural wisdom of all Buddhas (佛), subdue demons, sit in the Bodhi (菩提) field, and extensively liberate boundless beings.' At that time, after hearing this verse, Sudhana immediately ascended the mountain of knives and threw himself into the fire. Before reaching the middle, he attained the Bodhisattva's Samadhi (三昧, a state of meditative consciousness) of firm and pure dwelling. As soon as he touched the flames, he attained the Bodhisattva's Samadhi of peaceful joy and the gate of spiritual powers. Sudhana said, 'How marvelous! Holy one! When my body touches such sharp knives and great flames, I feel peaceful and joyful.' Then, the Brahman told Sudhana, 'Good man! I have only attained this Bodhisattva's universal, complete, and inexhaustible wheel of liberation, like the great flames of merit of the Bodhisattva Mahasattvas (菩薩摩訶薩, great Bodhisattvas), which can burn away all the views and afflictions of all beings. They dwell in the Bodhisattva's unretreating mind, inexhaustible mind, unremitting mind, and fearless mind, like the Narayana (那羅延) Vajra (金剛) treasury mind, quickly cultivating all practices without arrogance or laziness, the great vow wheel, universally holding all, courageous and firm in their vows without retreat. How can I know or speak of their meritorious deeds? Good man! To the south, there is a city named Simhavijrimbhita (師子頻申), in that city there is a king named Abhayanakshatradhvaja (無畏星宿幢王), and there is a maiden named Maitracarini (慈行). Go there and ask her how Bodhisattvas learn the Bodhisattva practices and cultivate the Bodhisattva path.' Then, Sudhana bowed his head to the Brahman's feet, circumambulated him countless times, gazed upon him with reverence, and then took his leave. At that time, Sudhana, at the virtuous teacher's place
，起不思議最極尊重心；生廣大清凈信解心；常念大乘恒不捨離心；專求佛智常無異念心；觀法境界無有疑惑。一心繫念隨善知識，無障礙智常現在前，決定住于真實智際，善能分別諸法實際，普入三世諸剎那際，隨順解了如虛空際，現見諸法恒無二際，住於法界無分別際，入一切義無障礙際，住一切劫無失壞際，隨順調伏諸業性際，如來最勝不共法際，解了如來無際之際。以最勝智，悉能破壞一切執著、顛倒想網，不取一切同異剎土差別之相，亦復不取一切諸佛眾會道場和合之相；不取佛剎清凈之相，了知眾生皆無有我及眾生相。亦知一切音聲、語言如空谷響，亦知一切差別眾色皆如影像，如是思惟，正念觀察。漸次南行，向師子頻申城，周遍詢求慈行童女。聞眾人言：「彼是王女，處在王宮，五百童女以為侍從。住毗盧遮那摩尼藏殿，于龍勝栴檀足金線網天衣座上而說妙法。」善財聞已，詣王宮門，一心渴仰求見彼女。
於時乃見無量人眾來入宮中，善財問言：「諸人今者欲何所詣？」人咸報言：「我等欲詣慈行童女，聽受妙法。」
善財即念：「此王宮門，既無限礙，我亦應入。」遂入王宮，見其寶殿玻璃為地，琉璃為柱，金剛為壁，閻浮檀金以為垣墻，眾寶欄楯百千雜寶，光明普照而為窗牖；阿
【現代漢語翻譯】 現代漢語譯本 生起不可思議最極尊重心；生起廣大清凈的信解心；常念大乘，恒不捨離此心；專心求取佛的智慧，心中常無其他雜念；觀察法的境界，心中沒有疑惑。一心繫念跟隨善知識，無障礙的智慧常常顯現在眼前，堅定地安住于真實的智慧境界，善於分辨諸法的實際，普遍進入過去、現在、未來三世的剎那際，隨順理解如同虛空一般無邊無際，現見諸法恒常沒有二元對立的界限，安住於法界無分別的境界，進入一切義理無障礙的境界，安住於一切劫數而不失壞的境界，隨順調伏諸業的本性，達到如來最殊勝不共的法界，理解如來無邊無際的境界。以最殊勝的智慧，能夠徹底破除一切執著、顛倒妄想的羅網，不執取一切相同或不同的剎土的差別之相，也不執取一切諸佛眾會道場和合之相；不執取佛剎清凈之相，了知眾生皆沒有我以及眾生的相狀。也知道一切音聲、語言如同空谷的迴響，也知道一切不同的顏色都如同影像，像這樣思惟，以正念觀察。逐漸向南行走，前往師子頻申城（獅子奮迅城），到處詢問尋找慈行童女。聽到眾人說：『她是國王的女兒，住在王宮裡，有五百個童女作為侍從。住在毗盧遮那摩尼藏殿（毗盧遮那寶藏殿），在龍勝栴檀足金線網天衣座上宣說微妙的佛法。』善財聽了之後，前往王宮大門，一心渴望求見她。 這時，他看到無數人進入宮中，善財問道：『各位現在想去哪裡？』人們都回答說：『我們想去見慈行童女，聽受她所說的妙法。』 善財心想：『這王宮大門既然沒有限制，我也應該進去。』於是進入王宮，看到寶殿的地面是玻璃做的，柱子是琉璃做的，墻壁是金剛做的，圍墻是用閻浮檀金做的，眾寶欄桿，百千雜寶，光明普照作為窗戶；阿
【English Translation】 English version Arise an inconceivable, most respectful mind; generate a vast, pure faith and understanding; constantly remember the Great Vehicle, never abandoning this mind; single-mindedly seek the wisdom of the Buddha, with no other thoughts; observe the realm of Dharma without doubt. With one-pointed mindfulness, follow good teachers, unobstructed wisdom constantly appearing before you, firmly dwelling in the realm of true wisdom, skillfully distinguishing the reality of all dharmas, universally entering the moment of past, present, and future, understanding in accordance with the boundless nature of space, directly seeing that all dharmas are without dualistic boundaries, dwelling in the realm of Dharma without discrimination, entering the realm of all meanings without obstruction, dwelling in all kalpas without loss, conforming to and subduing the nature of all karmas, reaching the unsurpassed, unique realm of the Tathagata, understanding the boundless realm of the Tathagata. With the most excellent wisdom, one can completely destroy all attachments, the net of deluded thoughts, not grasping the differences in all similar or dissimilar lands, nor grasping the combined appearance of all Buddha assemblies and Bodhimandas; not grasping the pure appearance of Buddha lands, knowing that all sentient beings are without a self or the appearance of sentient beings. Also knowing that all sounds and languages are like echoes in an empty valley, also knowing that all different colors are like images, thinking in this way, observing with right mindfulness. Gradually traveling south, towards the city of Simhaprasena (Lion's Swift City), inquiring everywhere in search of the maiden, Cārucaryā. Hearing people say, 'She is the king's daughter, residing in the palace, with five hundred maidens as attendants. She dwells in the Vairocana-mani-garbha Palace (Vairocana Jewel Treasury Palace), and expounds the wonderful Dharma on a throne of dragon-victorious sandalwood feet, golden thread net, and heavenly garments.' Upon hearing this, Sudhana went to the palace gate, with a single-minded longing to see her. At that time, he saw countless people entering the palace, and Sudhana asked, 'Where are you all going now?' The people all replied, 'We wish to go to see the maiden, Cārucaryā, to listen to the wonderful Dharma she expounds.' Sudhana then thought, 'Since this palace gate has no restrictions, I should also enter.' So he entered the palace and saw that the floor of the treasure palace was made of crystal, the pillars were made of lapis lazuli, the walls were made of diamond, the surrounding walls were made of Jambudvipa gold, the railings were made of various treasures, and the windows were made of hundreds of thousands of different treasures, shining with light; A
僧祇勝摩尼寶而莊校之，寶藏摩尼鏡圓滿莊嚴；世中最上光藏摩尼寶晝夜光明以為照耀；無數寶網周匝彌覆，窗闥交映，眾寶相輝；百千金鈴懸置其上，微風吹動出微妙音；有如是等不可思議眾寶嚴飾。慈行童女，身真金色，目發紺青，形貌端嚴，相好具足，以梵音聲而演說法。善財見已，頂禮其足，繞無數匝，合掌恭敬，於一面立白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行，云何修菩薩道？我聞聖者善能誘誨，愿為我說。」
童女告言：「善男子！汝應觀我所住宮殿內外，種種莊嚴之事。」
善財頂禮，如教觀察，見一一壁中、一一鏡中、一一柱中、一一相中、一一形像中、一一寶網中、一一欄楯中、一一金鈴中、一一寶樹中、一一寶瓔珞中、一一莊嚴具中、一一寶形像中、一一摩尼寶中、一一光明照世毗盧遮那寶中，悉見十方一切法界一切如來，從初發心修菩薩道，各各行愿，各各境界，各各出興成等正覺，各各示現廣大神變轉妙法輪，乃至各各現入涅槃。如是影相，種種境界，如鏡中像，亦如凈水，普見虛空日月星宿。如此皆是慈行童女過去所修大善根力，所有眾像于中顯現。爾時，善財憶所觀察，一切諸佛莊嚴剎土，功德行愿神變之相，合掌恭敬，一心瞻仰慈行童
【現代漢語翻譯】 現代漢語譯本 用僧伽（僧團）的殊勝摩尼寶來裝飾，寶藏摩尼鏡圓滿莊嚴；世間最上的光藏摩尼寶日夜光明照耀；無數寶網周匝覆蓋，窗戶交相輝映，眾寶互相輝映；百千金鈴懸掛其上，微風吹動發出微妙的聲音；有如此等等不可思議的眾寶裝飾。慈行童女，身呈真金色，眼睛和頭髮呈紺青色，容貌端莊，相好具足，用梵音演說佛法。善財童子見到后，頂禮她的雙足，繞無數圈，合掌恭敬，在一旁站立說道：『聖者！我已先發了阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道菩薩如何學習菩薩的修行，如何修菩薩道？我聽說聖者善於教導，希望您能為我講解。』 童女說道：『善男子！你應該觀察我所居住的宮殿內外，各種各樣的莊嚴景象。』 善財童子頂禮，按照教導觀察，看到每一面墻壁中、每一面鏡子中、每一根柱子中、每一個形象中、每一個寶網中、每一個欄桿中、每一個金鈴中、每一棵寶樹中、每一個寶瓔珞中、每一個裝飾品中、每一個寶像中、每一顆摩尼寶中、每一道光明照耀世間的毗盧遮那寶中，都看到十方一切法界的一切如來，從最初發心修行菩薩道，各自的行愿，各自的境界，各自出世成等正覺，各自示現廣大的神通變化，轉動微妙的法輪，乃至各自示現進入涅槃。這些影像，種種境界，如同鏡中的影像，也如同清澈的水，普遍映照出虛空中的日月星辰。這些都是慈行童女過去所修的大善根力，所有的景象都在其中顯現。這時，善財童子回憶所觀察到的一切諸佛莊嚴的剎土，功德行愿神通變化之相，合掌恭敬，一心瞻仰慈行童女。
【English Translation】 English version Adorned with the supreme mani jewels of the Sangha (monastic community), the treasure mani mirror is perfectly adorned; the supreme light-treasury mani jewel illuminates day and night; countless jeweled nets cover all around, windows reflect each other, and various jewels shine together; hundreds and thousands of golden bells hang above, and the gentle breeze produces subtle sounds; there are such inconceivable adornments of various jewels. The maiden, Cihang (Compassionate Practice), has a body of true golden color, eyes and hair of dark blue, a dignified appearance, and is endowed with all the marks of excellence, expounding the Dharma with a Brahma-like voice. Sudhana, having seen her, prostrated at her feet, circumambulated her countless times, joined his palms in reverence, and stood to one side, saying: 'Holy One! I have already aroused the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva, how to cultivate the Bodhisattva path? I have heard that the Holy One is skilled in guidance, I wish you would explain it to me.' The maiden said: 'Good man! You should observe the various adornments inside and outside the palace where I dwell.' Sudhana prostrated and, as instructed, observed, seeing in each wall, each mirror, each pillar, each form, each jeweled net, each railing, each golden bell, each jeweled tree, each jeweled garland, each ornament, each jeweled image, each mani jewel, and each light-illuminating Vairocana jewel, all the Tathagatas of the ten directions and all the Dharma realms, from the initial arising of the Bodhi mind to the cultivation of the Bodhisattva path, each with their own vows, each with their own realms, each appearing to attain perfect enlightenment, each manifesting great miraculous transformations, turning the wonderful Dharma wheel, and even each manifesting entry into Nirvana. These images, various realms, are like images in a mirror, and like clear water, universally reflecting the sun, moon, and stars in the sky. All of this is due to the great roots of virtue cultivated by the maiden Cihang in the past, and all the images appear within them. At that time, Sudhana recalled what he had observed, all the Buddha's adorned lands, the aspects of meritorious deeds, vows, and miraculous transformations, joined his palms in reverence, and gazed at the maiden Cihang with a focused mind.
女。時，彼童女告善財言：「善男子！此般若波羅蜜普莊嚴門，我於三十六恒河沙數諸如來所，求得此法。彼諸如來，各以種種異方便門，令我得入一佛所演，余不重說。」
善財白言：「聖者！此般若波羅蜜普莊嚴門，境界云何？」
童女答言：「善男子！我入此般若波羅蜜普莊嚴門，隨順趣向思惟、觀察、憶持、分別所有境界、所有威儀、所有相狀、所有證入，即時獲得普遍出生陀羅尼門，百萬阿僧祇陀羅尼門，皆悉現前。如水漩澓速疾顯現，所謂：佛陀羅尼門，法陀羅尼門，佛剎陀羅尼門，眾生陀羅尼門，普遍陀羅尼門，過去陀羅尼門，未來陀羅尼門，現在陀羅尼門，常住際陀羅尼門，福德陀羅尼門，福德聚陀羅尼門，智慧陀羅尼門，智慧聚陀羅尼門，諸愿陀羅尼門，分別諸愿陀羅尼門，行陀羅尼門，行清凈陀羅尼門，行修集陀羅尼門，行圓滿陀羅尼門，業陀羅尼門，業不失壞陀羅尼門，業清凈陀羅尼門，業流注陀羅尼門，業現前所作陀羅尼門，舍離惡業陀羅尼門，修習正業陀羅尼門，業自在陀羅尼門，善行陀羅尼門，常持善行陀羅尼門，三昧陀羅尼門，隨順三昧陀羅尼門，觀察三昧陀羅尼門，三昧境界陀羅尼門，從三昧起陀羅尼門，神通陀羅尼門，心海陀羅尼門，種種心陀羅尼門，直心陀羅尼門
【現代漢語翻譯】 現代漢語譯本 這時，那位童女告訴善財說：『善男子！這般若波羅蜜普莊嚴門（般若波羅蜜多，智慧的完美；普莊嚴門，普遍莊嚴的法門），我曾在三十六恒河沙數（恒河沙數，形容極多的數量）的諸佛如來那裡，求得這個法門。那些如來，各自用種種不同的方便法門，讓我得以進入一位佛所演說的法門，其餘的就不再重複說了。』 善財問道：『聖者！這般若波羅蜜普莊嚴門的境界是怎樣的呢？』 童女回答說：『善男子！我進入這般若波羅蜜普莊嚴門，隨順著趣向思惟、觀察、憶持、分別所有的境界、所有的威儀、所有的相狀、所有的證入，即刻就獲得了普遍出生陀羅尼門（陀羅尼，總持，能持一切法），百萬阿僧祇（阿僧祇，極大的數量單位）陀羅尼門，都全部顯現出來。就像水流漩渦一樣快速地顯現，這些陀羅尼門是：佛陀羅尼門，法陀羅尼門，佛剎陀羅尼門，眾生陀羅尼門，普遍陀羅尼門，過去陀羅尼門，未來陀羅尼門，現在陀羅尼門，常住際陀羅尼門，福德陀羅尼門，福德聚陀羅尼門，智慧陀羅尼門，智慧聚陀羅尼門，諸愿陀羅尼門，分別諸愿陀羅尼門，行陀羅尼門，行清凈陀羅尼門，行修集陀羅尼門，行圓滿陀羅尼門，業陀羅尼門，業不失壞陀羅尼門，業清凈陀羅尼門，業流注陀羅尼門，業現前所作陀羅尼門，舍離惡業陀羅尼門，修習正業陀羅尼門，業自在陀羅尼門，善行陀羅尼門，常持善行陀羅尼門，三昧陀羅尼門，隨順三昧陀羅尼門，觀察三昧陀羅尼門，三昧境界陀羅尼門，從三昧起陀羅尼門，神通陀羅尼門，心海陀羅尼門，種種心陀羅尼門，直心陀羅尼門』
【English Translation】 English version Then, that maiden said to Sudhana: 'Good man! This gate of Universal Adornment of Prajnaparamita (Prajnaparamita, the perfection of wisdom; Universal Adornment Gate, the dharma gate of universal adornment), I obtained this dharma from thirty-six Ganges sands of Buddhas (Ganges sands, a metaphor for an extremely large number). Those Tathagatas, each with various different expedient means, enabled me to enter the dharma expounded by one Buddha, and the rest I will not repeat.' Sudhana asked: 'Holy one! What is the realm of this gate of Universal Adornment of Prajnaparamita?' The maiden replied: 'Good man! When I enter this gate of Universal Adornment of Prajnaparamita, following the direction of contemplation, observation, recollection, and discrimination of all realms, all dignified conduct, all characteristics, and all attainments, I immediately obtain the Dharani Gate of Universal Birth (Dharani, a mnemonic device that holds all dharmas), and millions of Asankhyeya (Asankhyeya, an extremely large number) Dharani Gates, all appear before me. Like a rapidly appearing water vortex, these Dharani Gates are: the Buddha Dharani Gate, the Dharma Dharani Gate, the Buddha-field Dharani Gate, the sentient beings Dharani Gate, the Universal Dharani Gate, the past Dharani Gate, the future Dharani Gate, the present Dharani Gate, the constant abiding Dharani Gate, the merit Dharani Gate, the merit accumulation Dharani Gate, the wisdom Dharani Gate, the wisdom accumulation Dharani Gate, the vows Dharani Gate, the discriminating vows Dharani Gate, the practice Dharani Gate, the pure practice Dharani Gate, the practice accumulation Dharani Gate, the perfect practice Dharani Gate, the karma Dharani Gate, the non-loss of karma Dharani Gate, the pure karma Dharani Gate, the karma flow Dharani Gate, the karma present action Dharani Gate, the abandoning evil karma Dharani Gate, the cultivating right karma Dharani Gate, the karma freedom Dharani Gate, the good conduct Dharani Gate, the constant good conduct Dharani Gate, the Samadhi Dharani Gate, the following Samadhi Dharani Gate, the observing Samadhi Dharani Gate, the Samadhi realm Dharani Gate, the arising from Samadhi Dharani Gate, the supernormal power Dharani Gate, the mind ocean Dharani Gate, the various minds Dharani Gate, the straight mind Dharani Gate.'
，清凈心陀羅尼門，照心稠林陀羅尼門，心地清凈陀羅尼門，知眾生心所生處陀羅尼門，知眾生微細心陀羅尼門，知眾生煩惱行陀羅尼門，知煩惱習氣陀羅尼門，知煩惱方便陀羅尼門，知煩惱所作陀羅尼門，知眾生信陀羅尼門，知眾生解陀羅尼門，知眾生行陀羅尼門，知眾生信解諸行差別陀羅尼門，知眾生性陀羅尼門，知眾生欲陀羅尼門，知眾生想陀羅尼門，知世界所起陀羅尼門，普見十方陀羅尼門，普見一切法陀羅尼門，說法陀羅尼門，大慈陀羅尼門，大悲陀羅尼門，寂靜陀羅尼門，語言道陀羅尼門，解脫陀羅尼門，普遍出生陀羅尼門，無著際陀羅尼門，方便非方便陀羅尼門，隨順陀羅尼門，差別陀羅尼門，普入陀羅尼門，無礙際陀羅尼門，普遍一切陀羅尼門，佛法陀羅尼門，菩薩法陀羅尼門，聲聞法陀羅尼門，獨覺法陀羅尼門，世間法陀羅尼門，世界成陀羅尼門，世界壞陀羅尼門，世界住陀羅尼門，世界莊嚴陀羅尼門，世界形狀陀羅尼門，狹世界陀羅尼門，廣世界陀羅尼門，垢世界陀羅尼門，凈世界陀羅尼門，于凈世界現垢世界陀羅尼門，于垢世界現凈世界陀羅尼門，純垢世界陀羅尼門，純凈世界陀羅尼門，垢凈世界陀羅尼門，凈垢世界陀羅尼門，平坦世界陀羅尼門，高下世界陀羅尼門，覆世界陀羅尼門，仰世界
【現代漢語翻譯】 現代漢語譯本 清凈心陀羅尼門（能保持心清凈的陀羅尼法門），照心稠林陀羅尼門（能照見心念如稠密森林般生起的陀羅尼法門），心地清凈陀羅尼門（能使心地清凈的陀羅尼法門），知眾生心所生處陀羅尼門（能知曉眾生心念生起之處的陀羅尼法門），知眾生微細心陀羅尼門（能知曉眾生微細心念的陀羅尼法門），知眾生煩惱行陀羅尼門（能知曉眾生煩惱行為的陀羅尼法門），知煩惱習氣陀羅尼門（能知曉煩惱習氣的陀羅尼法門），知煩惱方便陀羅尼門（能知曉對治煩惱方便的陀羅尼法門），知煩惱所作陀羅尼門（能知曉煩惱所造作的陀羅尼法門），知眾生信陀羅尼門（能知曉眾生信心的陀羅尼法門），知眾生解陀羅尼門（能知曉眾生理解的陀羅尼法門），知眾生行陀羅尼門（能知曉眾生行為的陀羅尼法門），知眾生信解諸行差別陀羅尼門（能知曉眾生在信心、理解和行為上的差別的陀羅尼法門），知眾生性陀羅尼門（能知曉眾生本性的陀羅尼法門），知眾生欲陀羅尼門（能知曉眾生慾望的陀羅尼法門），知眾生想陀羅尼門（能知曉眾生想法的陀羅尼法門），知世界所起陀羅尼門（能知曉世界如何產生的陀羅尼法門），普見十方陀羅尼門（能普遍見到十方世界的陀羅尼法門），普見一切法陀羅尼門（能普遍見到一切法的陀羅尼法門），說法陀羅尼門（能善巧說法的陀羅尼法門），大慈陀羅尼門（能生起大慈心的陀羅尼法門），大悲陀羅尼門（能生起大悲心的陀羅尼法門），寂靜陀羅尼門（能達到寂靜狀態的陀羅尼法門），語言道陀羅尼門（能通達語言之道的陀羅尼法門），解脫陀羅尼門（能獲得解脫的陀羅尼法門），普遍出生陀羅尼門（能普遍生起一切功德的陀羅尼法門），無著際陀羅尼門（能達到無所執著境界的陀羅尼法門），方便非方便陀羅尼門（能知曉方便與非方便的陀羅尼法門），隨順陀羅尼門（能隨順一切的陀羅尼法門），差別陀羅尼門（能知曉一切差別的陀羅尼法門），普入陀羅尼門（能普遍進入一切的陀羅尼法門），無礙際陀羅尼門（能達到無障礙境界的陀羅尼法門），普遍一切陀羅尼門（能普遍涵蓋一切的陀羅尼法門），佛法陀羅尼門（能通達佛法的陀羅尼法門），菩薩法陀羅尼門（能通達菩薩法的陀羅尼法門），聲聞法陀羅尼門（能通達聲聞法的陀羅尼法門），獨覺法陀羅尼門（能通達獨覺法的陀羅尼法門），世間法陀羅尼門（能通達世間法的陀羅尼法門），世界成陀羅尼門（能知曉世界如何形成的陀羅尼法門），世界壞陀羅尼門（能知曉世界如何壞滅的陀羅尼法門），世界住陀羅尼門（能知曉世界如何存在的陀羅尼法門），世界莊嚴陀羅尼門（能知曉世界如何莊嚴的陀羅尼法門），世界形狀陀羅尼門（能知曉世界形狀的陀羅尼法門），狹世界陀羅尼門（能知曉狹小世界的陀羅尼法門），廣世界陀羅尼門（能知曉廣大世界的陀羅尼法門），垢世界陀羅尼門（能知曉污垢世界的陀羅尼法門），凈世界陀羅尼門（能知曉清凈世界的陀羅尼法門），于凈世界現垢世界陀羅尼門（能在清凈世界中顯現污垢世界的陀羅尼法門），于垢世界現凈世界陀羅尼門（能在污垢世界中顯現清凈世界的陀羅尼法門），純垢世界陀羅尼門（能知曉純粹污垢世界的陀羅尼法門），純凈世界陀羅尼門（能知曉純粹清凈世界的陀羅尼法門），垢凈世界陀羅尼門（能知曉既污垢又清凈世界的陀羅尼法門），凈垢世界陀羅尼門（能知曉既清凈又污垢世界的陀羅尼法門），平坦世界陀羅尼門（能知曉平坦世界的陀羅尼法門），高下世界陀羅尼門（能知曉高低不平世界的陀羅尼法門），覆世界陀羅尼門（能知曉覆蓋世界的陀羅尼法門），仰世界
【English Translation】 English version 'The Dharani Gate of Pure Mind' (a dharani gate that maintains a pure mind), 'The Dharani Gate of Illuminating the Dense Forest of Mind' (a dharani gate that illuminates the arising of thoughts like a dense forest), 'The Dharani Gate of Pure Mind Ground' (a dharani gate that purifies the mind ground), 'The Dharani Gate of Knowing Where Sentient Beings' Minds Arise' (a dharani gate that knows where sentient beings' thoughts arise), 'The Dharani Gate of Knowing Sentient Beings' Subtle Minds' (a dharani gate that knows sentient beings' subtle thoughts), 'The Dharani Gate of Knowing Sentient Beings' Affliction Practices' (a dharani gate that knows sentient beings' afflictive actions), 'The Dharani Gate of Knowing Affliction Habits' (a dharani gate that knows affliction habits), 'The Dharani Gate of Knowing the Expedients of Afflictions' (a dharani gate that knows the expedients for dealing with afflictions), 'The Dharani Gate of Knowing What Afflictions Do' (a dharani gate that knows what afflictions create), 'The Dharani Gate of Knowing Sentient Beings' Faith' (a dharani gate that knows sentient beings' faith), 'The Dharani Gate of Knowing Sentient Beings' Understanding' (a dharani gate that knows sentient beings' understanding), 'The Dharani Gate of Knowing Sentient Beings' Practices' (a dharani gate that knows sentient beings' practices), 'The Dharani Gate of Knowing the Differences in Sentient Beings' Faith, Understanding, and Practices' (a dharani gate that knows the differences in sentient beings' faith, understanding, and practices), 'The Dharani Gate of Knowing Sentient Beings' Nature' (a dharani gate that knows sentient beings' nature), 'The Dharani Gate of Knowing Sentient Beings' Desires' (a dharani gate that knows sentient beings' desires), 'The Dharani Gate of Knowing Sentient Beings' Thoughts' (a dharani gate that knows sentient beings' thoughts), 'The Dharani Gate of Knowing How Worlds Arise' (a dharani gate that knows how worlds arise), 'The Dharani Gate of Universally Seeing the Ten Directions' (a dharani gate that universally sees the ten directions), 'The Dharani Gate of Universally Seeing All Dharmas' (a dharani gate that universally sees all dharmas), 'The Dharani Gate of Explaining the Dharma' (a dharani gate that skillfully explains the dharma), 'The Dharani Gate of Great Loving-Kindness' (a dharani gate that generates great loving-kindness), 'The Dharani Gate of Great Compassion' (a dharani gate that generates great compassion), 'The Dharani Gate of Tranquility' (a dharani gate that attains tranquility), 'The Dharani Gate of the Path of Language' (a dharani gate that understands the path of language), 'The Dharani Gate of Liberation' (a dharani gate that attains liberation), 'The Dharani Gate of Universal Arising' (a dharani gate that universally generates all merits), 'The Dharani Gate of No Attachment' (a dharani gate that attains the state of no attachment), 'The Dharani Gate of Expedient and Non-Expedient' (a dharani gate that knows expedient and non-expedient means), 'The Dharani Gate of Following Along' (a dharani gate that follows along with everything), 'The Dharani Gate of Differences' (a dharani gate that knows all differences), 'The Dharani Gate of Universal Entry' (a dharani gate that universally enters everything), 'The Dharani Gate of Unobstructedness' (a dharani gate that attains the state of unobstructedness), 'The Dharani Gate of Universally Encompassing All' (a dharani gate that universally encompasses all), 'The Dharani Gate of the Buddha Dharma' (a dharani gate that understands the Buddha Dharma), 'The Dharani Gate of the Bodhisattva Dharma' (a dharani gate that understands the Bodhisattva Dharma), 'The Dharani Gate of the Shravaka Dharma' (a dharani gate that understands the Shravaka Dharma), 'The Dharani Gate of the Pratyekabuddha Dharma' (a dharani gate that understands the Pratyekabuddha Dharma), 'The Dharani Gate of Worldly Dharmas' (a dharani gate that understands worldly dharmas), 'The Dharani Gate of World Formation' (a dharani gate that knows how worlds form), 'The Dharani Gate of World Destruction' (a dharani gate that knows how worlds are destroyed), 'The Dharani Gate of World Abiding' (a dharani gate that knows how worlds exist), 'The Dharani Gate of World Adornment' (a dharani gate that knows how worlds are adorned), 'The Dharani Gate of World Shapes' (a dharani gate that knows the shapes of worlds), 'The Dharani Gate of Narrow Worlds' (a dharani gate that knows narrow worlds), 'The Dharani Gate of Vast Worlds' (a dharani gate that knows vast worlds), 'The Dharani Gate of Defiled Worlds' (a dharani gate that knows defiled worlds), 'The Dharani Gate of Pure Worlds' (a dharani gate that knows pure worlds), 'The Dharani Gate of Manifesting Defiled Worlds in Pure Worlds' (a dharani gate that manifests defiled worlds in pure worlds), 'The Dharani Gate of Manifesting Pure Worlds in Defiled Worlds' (a dharani gate that manifests pure worlds in defiled worlds), 'The Dharani Gate of Purely Defiled Worlds' (a dharani gate that knows purely defiled worlds), 'The Dharani Gate of Purely Pure Worlds' (a dharani gate that knows purely pure worlds), 'The Dharani Gate of Defiled and Pure Worlds' (a dharani gate that knows worlds that are both defiled and pure), 'The Dharani Gate of Pure and Defiled Worlds' (a dharani gate that knows worlds that are both pure and defiled), 'The Dharani Gate of Flat Worlds' (a dharani gate that knows flat worlds), 'The Dharani Gate of High and Low Worlds' (a dharani gate that knows high and low worlds), 'The Dharani Gate of Covered Worlds' (a dharani gate that knows covered worlds), 'The Dharani Gate of Upward Worlds'
陀羅尼門，側世界陀羅尼門，世界網陀羅尼門，世界轉陀羅尼門，世界各別依想住陀羅尼門，世界行陀羅尼門，細入粗陀羅尼門，粗入細陀羅尼門，大入小陀羅尼門，小入大陀羅尼門，見諸佛陀羅尼門，分別佛身陀羅尼門，見佛光明莊嚴網陀羅尼門，聞佛圓滿妙音聲陀羅尼門，佛轉法輪陀羅尼門，佛法輪成就陀羅尼門，佛法輪差別陀羅尼門，佛法輪無差別陀羅尼門，佛法輪訓釋陀羅尼門，佛法輪旋轉陀羅尼門，佛身普遍陀羅尼門，佛會圓滿陀羅尼門，能作佛事陀羅尼門，了知佛會差別相陀羅尼門，遍入佛眾會海陀羅尼門，諸佛光照陀羅尼門，諸佛三昧陀羅尼門，諸佛三昧自在用陀羅尼門，諸佛住處陀羅尼門，諸佛加持陀羅尼門，諸佛變化陀羅尼門，諸佛遊戲陀羅尼門，佛知眾生心行差別陀羅尼門，諸佛神通種種變現陀羅尼門，住兜率宮所作業陀羅尼門，乃至示現入于涅槃陀羅尼門，利益眾生陀羅尼門，入甚深法陀羅尼門，入微妙法陀羅尼門，菩提心相陀羅尼門，菩提心所從生陀羅尼門，菩提心助道相陀羅尼門，諸愿陀羅尼門，諸行陀羅尼門，神通相陀羅尼門，出離相陀羅尼門，總持清凈相陀羅尼門，智輪清凈相陀羅尼門，智慧清凈相陀羅尼門，無量解脫相陀羅尼門，念力清凈陀羅尼門，自心清凈陀羅尼門。
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【現代漢語翻譯】 現代漢語譯本 總持法門（Dharani-gate），側世界總持法門，世界網總持法門，世界運轉總持法門，世界各自依附意念而住的總持法門，世界執行總持法門，細微入粗大總持法門，粗大入細微總持法門，大入小總持法門，小入大總持法門，見諸佛總持法門，分別佛身總持法門，見佛光明莊嚴網總持法門，聽聞佛圓滿微妙音聲總持法門，佛轉法輪總持法門，佛法輪成就總持法門，佛法輪差別總持法門，佛法輪無差別總持法門，佛法輪訓釋總持法門，佛法輪旋轉總持法門，佛身普遍總持法門，佛會圓滿總持法門，能作佛事總持法門，了知佛會差別相總持法門，遍入佛眾會海總持法門，諸佛光照總持法門，諸佛三昧（Samadhi，禪定）總持法門，諸佛三昧自在運用總持法門，諸佛住處總持法門，諸佛加持總持法門，諸佛變化總持法門，諸佛遊戲總持法門，佛知眾生心行差別總持法門，諸佛神通種種變現總持法門，住兜率宮（Tusita Heaven）所作業總持法門，乃至示現入于涅槃（Nirvana）總持法門，利益眾生總持法門，入甚深法總持法門，入微妙法總持法門，菩提心相總持法門，菩提心所從生總持法門，菩提心助道相總持法門，諸愿總持法門，諸行總持法門，神通相總持法門，出離相總持法門，總持清凈相總持法門，智輪清凈相總持法門，智慧清凈相總持法門，無量解脫相總持法門，念力清凈總持法門，自心清凈總持法門。
【English Translation】 English version The Dharani Gate, the Dharani Gate of the side worlds, the Dharani Gate of the world net, the Dharani Gate of the world's turning, the Dharani Gate of the worlds each abiding by their thoughts, the Dharani Gate of the world's actions, the Dharani Gate of the subtle entering the coarse, the Dharani Gate of the coarse entering the subtle, the Dharani Gate of the large entering the small, the Dharani Gate of the small entering the large, the Dharani Gate of seeing all Buddhas, the Dharani Gate of distinguishing the Buddha's body, the Dharani Gate of seeing the Buddha's light adorned net, the Dharani Gate of hearing the Buddha's perfect and wonderful voice, the Dharani Gate of the Buddha turning the Dharma wheel, the Dharani Gate of the Buddha's Dharma wheel's accomplishment, the Dharani Gate of the differences in the Buddha's Dharma wheel, the Dharani Gate of the non-differences in the Buddha's Dharma wheel, the Dharani Gate of the Buddha's Dharma wheel's explanation, the Dharani Gate of the Buddha's Dharma wheel's rotation, the Dharani Gate of the Buddha's body being universal, the Dharani Gate of the Buddha's assembly being perfect, the Dharani Gate of being able to perform Buddha's deeds, the Dharani Gate of understanding the different aspects of the Buddha's assembly, the Dharani Gate of pervading the sea of the Buddha's assembly, the Dharani Gate of the light of all Buddhas shining, the Dharani Gate of all Buddhas' Samadhi (meditative absorption), the Dharani Gate of all Buddhas' Samadhi's free use, the Dharani Gate of all Buddhas' dwelling places, the Dharani Gate of all Buddhas' blessings, the Dharani Gate of all Buddhas' transformations, the Dharani Gate of all Buddhas' play, the Dharani Gate of the Buddha knowing the differences in sentient beings' minds and actions, the Dharani Gate of all Buddhas' various miraculous transformations, the Dharani Gate of the actions performed while dwelling in the Tusita Heaven, up to the Dharani Gate of manifesting entry into Nirvana, the Dharani Gate of benefiting sentient beings, the Dharani Gate of entering the profound Dharma, the Dharani Gate of entering the subtle Dharma, the Dharani Gate of the aspects of the Bodhi mind, the Dharani Gate of where the Bodhi mind arises from, the Dharani Gate of the aspects of the Bodhi mind aiding the path, the Dharani Gate of all vows, the Dharani Gate of all practices, the Dharani Gate of the aspects of miraculous powers, the Dharani Gate of the aspects of liberation, the Dharani Gate of the aspects of the purity of total retention, the Dharani Gate of the aspects of the purity of the wheel of wisdom, the Dharani Gate of the aspects of the purity of wisdom, the Dharani Gate of the aspects of immeasurable liberation, the Dharani Gate of the purity of the power of mindfulness, the Dharani Gate of the purity of one's own mind.
善男子！我唯知此般若波羅蜜普莊嚴門，如諸菩薩摩訶薩，其心廣大，等虛空界，入於法界，智慧寬博，福德成滿，堅固不動。住出世法，遠離世間，勤求修習，向一切智；智眼清凈，無諸垢翳，身語心行，悉皆清凈；以差別智，普入諸法，無障礙慧，猶如虛空。通達一切世間境界，獲無礙地大光明藏，善巧分別一切法義，一切世間無能映奪。常行於世，不染世法，能益於世，非世所壞；為諸眾生究竟依止，善了一切眾生語言，明解眾生種種儀式；知諸眾生業習根器，隨其心行，如應說法；於一切處普隨現身，於一切時恒得自在。而我云何能知、能說彼功德行？善男子！於此南方，有一國土，名為三目。彼有比丘，名曰妙見，汝詣彼問菩薩云何學菩薩行，修菩薩道。」
時，善財童子，頂禮其足，繞無數匝，戀慕瞻仰，辭退南行。
爾時，善財童子隨順思惟菩薩所住行甚深，思惟菩薩所證法界際甚深，思惟菩薩眾生微細智甚深，思惟菩薩世間想行智甚深，思惟眾生無作性甚深，思惟眾生心流注甚深，思惟諸法緣起際甚深，思惟眾生真實際甚深，思惟眾生如光影甚深，思惟眾生名號差別際甚深，思惟眾生語言際甚深，思惟眾生莊嚴法甚深，思惟眾生秘密際甚深，思惟眾生光明際甚深。漸次前行，至三目國，
【現代漢語翻譯】 現代漢語譯本： 善男子！我只知道這般若波羅蜜（prajnaparamita，智慧的完美）普莊嚴門，就像那些菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩），他們的心廣大，等同於虛空界，深入法界（dharmadhatu，一切法的界限），智慧寬廣博大，福德圓滿成就，堅固不動搖。他們安住于出世法，遠離世間，勤奮尋求修習，趨向一切智（sarvajnata，佛陀的智慧）；他們的智慧之眼清凈，沒有一切垢染和障礙，身、語、意三方面的行為都清凈；他們以差別智（pratibheda-jnana，分別的智慧）普遍深入一切法，擁有無障礙的智慧，如同虛空一般。他們通達一切世間的境界，獲得無礙地的大光明藏，善巧地分別一切法的意義，世間沒有任何事物能夠遮蔽他們的光芒。他們常常在世間行走，卻不被世間法所污染，能夠利益世間，而不被世間所破壞；他們是所有眾生最終的依靠，善於瞭解一切眾生的語言，明白眾生各種各樣的儀式；他們知道眾生的業習、根器，隨著眾生的心行，如其所應地說法；他們在一切地方普遍示現身形，在一切時間都恒常自在。而我怎麼能夠知道、能夠說出他們的功德和修行呢？善男子！在這南方，有一個國土，名為三目。那裡有一位比丘，名叫妙見，你到他那裡去請教菩薩如何學習菩薩行，修菩薩道。」 當時，善財童子（Sudhana）頂禮他的腳，繞了無數圈，戀戀不捨地瞻仰著他，然後告辭向南方走去。 那時，善財童子順著思惟菩薩所安住的修行甚深，思惟菩薩所證悟的法界邊際甚深，思惟菩薩對眾生微細的智慧甚深，思惟菩薩對世間想法和行為的智慧甚深，思惟眾生無作的本性甚深，思惟眾生心念的流動甚深，思惟諸法緣起的邊際甚深，思惟眾生真實本性的邊際甚深，思惟眾生如光影般甚深，思惟眾生名號差別的邊際甚深，思惟眾生語言的邊際甚深，思惟眾生莊嚴法的甚深，思惟眾生秘密的邊際甚深，思惟眾生光明的邊際甚深。他逐漸向前行走，到達了三目國。
【English Translation】 English version: Good man! I only know this gate of the universal adornment of prajnaparamita (perfection of wisdom), like those bodhisattva-mahasattvas (great bodhisattvas) whose minds are vast, equal to the realm of space, entering the dharmadhatu (realm of all phenomena), whose wisdom is broad and extensive, whose merits are fully accomplished, firm and unmoving. They dwell in the transcendental dharma, far from the world, diligently seeking and practicing, moving towards sarvajnata (omniscience); their eyes of wisdom are pure, without any defilements or obscurations, their actions of body, speech, and mind are all pure; with discriminating wisdom (pratibheda-jnana), they universally enter all dharmas, possessing unobstructed wisdom, like space. They understand all worldly realms, obtain the great treasury of light in the unobstructed ground, skillfully distinguish the meanings of all dharmas, and nothing in the world can overshadow them. They constantly walk in the world, yet are not defiled by worldly dharmas, they can benefit the world, and are not destroyed by the world; they are the ultimate refuge for all beings, they are good at understanding the languages of all beings, and they understand the various rituals of beings; they know the karmic habits and capacities of beings, and according to their minds and actions, they preach the dharma as appropriate; they universally manifest their bodies in all places, and are always free at all times. How can I know or speak of their merits and practices? Good man! In this southern direction, there is a country called Trimukha. There is a bhikshu (monk) there named Myojin, go to him and ask how bodhisattvas learn the bodhisattva practices and cultivate the bodhisattva path.」 Then, Sudhana (Good Wealth) bowed at his feet, circumambulated him countless times, gazed at him with longing, and then took his leave and went south. At that time, Sudhana followed his thoughts, contemplating the profoundness of the bodhisattva's dwelling practice, contemplating the profoundness of the boundary of the dharmadhatu realized by the bodhisattva, contemplating the profoundness of the bodhisattva's subtle wisdom regarding beings, contemplating the profoundness of the bodhisattva's wisdom regarding worldly thoughts and actions, contemplating the profoundness of the non-doing nature of beings, contemplating the profoundness of the flow of beings' minds, contemplating the profoundness of the boundary of the arising of all dharmas, contemplating the profoundness of the true nature of beings, contemplating the profoundness of beings being like light and shadow, contemplating the profoundness of the boundary of the differences in beings' names, contemplating the profoundness of the boundary of beings' languages, contemplating the profoundness of the adornment dharmas of beings, contemplating the profoundness of the secrets of beings, contemplating the profoundness of the light of beings. He gradually moved forward and arrived at the country of Trimukha.
于彼城邑、市肆、廛里、山川、林藪、仙人住處，周遍尋訪妙見比丘。忽然睹見在一林中經行往復，頭骨如蓋，頂有肉髻，殊勝端嚴，其眼修廣如青蓮葉，鼻修高直如挺真金，唇色丹潔如頻婆果，齒白齊密具足四十。頰如師子，頤頷充滿，眉高而長，額廣平正，毫相映徹，如白琉璃，耳相垂埵，如懸珠狀，面如滿月，見者無厭。頸項圓直，約文三道，胸標德相，妙藏莊嚴，臆如師子，肩膊𦟛圓，腰脅深細，如金剛杵；臂肘𦟛直，立垂過膝，網縵指相，如白鵝王。手足掌中，金剛輪相，柔軟細滑，如兜羅綿；伊尼鹿腨，七處平滿，手指纖長，足跟平圓。面板金色，常光一尋，身毛上靡，一一右旋；其身圓滿，如尼拘陀樹，相好嚴潔，猶如雪山王。諸根澄靜目視不瞬，于諸境界心無動亂；智慧深廣猶如大海，若沈、若舉、是智、非智，動轉戲論，一切咸息。得佛所行平等境界，入于緣起差別法門，成熟眾生心恒不倦。能生深廣圓滿大悲，教化示導心無暫舍。為欲受持一切如來正法眼故，為欲普令一切眾生生智眼故，為于如來所行之道恒履踐故，不遲不速審諦經行。寂靜端嚴，猶如滿月，威儀雍肅，如凈居天。無數天、龍、乾闥婆等釋梵護世，人及非人前後圍繞。主方之神，隨方迴轉，引導其前；足行諸神，持寶蓮華，隨捧
【現代漢語翻譯】 現代漢語譯本：在那些城鎮、集市、店舖、里巷、山川、樹林、仙人居住的地方，我四處尋訪妙見比丘（一位具有殊勝智慧和德行的比丘）。忽然看見他在一片樹林中來回經行，他的頭骨像一個覆蓋物，頭頂有肉髻（佛的三十二相之一，指頭頂肉隆起如髻），非常端莊殊勝。他的眼睛修長寬闊，像青蓮花瓣，鼻子高挺筆直，像純金鑄成，嘴唇紅潤潔凈，像頻婆果（一種紅色水果），牙齒潔白整齊，共有四十顆。他的臉頰像獅子一樣飽滿，下巴圓潤，眉毛高而長，額頭寬闊平正，眉間白毫相（佛的三十二相之一，指眉間白毛）光潔透亮，像白琉璃一樣，耳垂下垂，像懸掛的珠子，面容像滿月一樣，讓人百看不厭。他的脖子圓潤挺直，有三道頸紋，胸前有吉祥的德相，微妙而莊嚴，胸膛像獅子一樣寬闊，肩膀圓潤飽滿，腰部纖細，像金剛杵（一種堅固的法器）；手臂肘部圓直，站立時手臂下垂超過膝蓋，手指間有網狀紋路，像白鵝王一樣。手掌和腳掌中有金剛輪相（佛的三十二相之一，指手足掌心的輪狀紋路），面板柔軟細滑，像兜羅綿（一種柔軟的棉花），小腿像伊尼鹿一樣，七處平滿，手指纖細修長，腳跟平圓。面板呈金色，身上常放出一尋（古代長度單位）的光芒，身上的毛髮向上生長，每一根都向右旋轉；他的身體圓滿，像尼拘陀樹（一種高大的樹木），相貌莊嚴潔凈，像雪山之王。他的諸根清凈澄澈，目光平靜不眨眼，對於外界的一切境界，內心沒有絲毫動搖；他的智慧深廣，像大海一樣，無論是沉思、還是行動、是智慧、還是非智慧，一切的動轉戲論都已止息。他已證得佛所行的平等境界，進入緣起差別法門，成熟眾生的心從不懈怠。他能生起深廣圓滿的大悲心，教化引導眾生，心無片刻停歇。爲了受持一切如來的正法眼藏，爲了普遍令一切眾生生起智慧之眼，爲了恒常踐行如來所行之道，他不快不慢，審慎地經行。他寂靜端莊，像滿月一樣，威儀莊重肅穆，像凈居天（色界天中的最高層天）一樣。無數的天、龍、乾闥婆（天上的樂神）等釋梵護世，人及非人前後圍繞著他。主方之神，隨著他的方向迴轉，引導在他前面；足行諸神，手持寶蓮花，跟隨捧著。 現代漢語譯本：在那些城鎮、集市、店舖、里巷、山川、樹林、仙人居住的地方，我四處尋訪妙見比丘。忽然看見他在一片樹林中來回經行，他的頭骨像一個覆蓋物，頭頂有肉髻，非常端莊殊勝。他的眼睛修長寬闊，像青蓮花瓣，鼻子高挺筆直，像純金鑄成，嘴唇紅潤潔凈，像頻婆果，牙齒潔白整齊，共有四十顆。他的臉頰像獅子一樣飽滿，下巴圓潤，眉毛高而長，額頭寬闊平正，眉間白毫相光潔透亮，像白琉璃一樣，耳垂下垂，像懸掛的珠子，面容像滿月一樣，讓人百看不厭。他的脖子圓潤挺直，有三道頸紋，胸前有吉祥的德相，微妙而莊嚴，胸膛像獅子一樣寬闊，肩膀圓潤飽滿，腰部纖細，像金剛杵；手臂肘部圓直，站立時手臂下垂超過膝蓋，手指間有網狀紋路，像白鵝王一樣。手掌和腳掌中有金剛輪相，面板柔軟細滑，像兜羅綿，小腿像伊尼鹿一樣，七處平滿，手指纖細修長，腳跟平圓。面板呈金色，身上常放出一尋的光芒，身上的毛髮向上生長，每一根都向右旋轉；他的身體圓滿，像尼拘陀樹，相貌莊嚴潔凈，像雪山之王。他的諸根清凈澄澈，目光平靜不眨眼，對於外界的一切境界，內心沒有絲毫動搖；他的智慧深廣，像大海一樣，無論是沉思、還是行動、是智慧、還是非智慧，一切的動轉戲論都已止息。他已證得佛所行的平等境界，進入緣起差別法門，成熟眾生的心從不懈怠。他能生起深廣圓滿的大悲心，教化引導眾生，心無片刻停歇。爲了受持一切如來的正法眼藏，爲了普遍令一切眾生生起智慧之眼，爲了恒常踐行如來所行之道，他不快不慢，審慎地經行。他寂靜端莊，像滿月一樣，威儀莊重肅穆，像凈居天一樣。無數的天、龍、乾闥婆等釋梵護世，人及非人前後圍繞著他。主方之神，隨著他的方向迴轉，引導在他前面；足行諸神，手持寶蓮花，跟隨捧著。
【English Translation】 English version: In those cities, markets, shops, lanes, mountains, forests, and places where immortals dwell, I searched everywhere for the Bhikshu (Buddhist monk) Myojin (妙見, meaning 'Wonderful Vision'). Suddenly, I saw him walking back and forth in a forest. His skull was like a covering, and he had a ushnisha (肉髻, a protuberance on the crown of the head, one of the 32 marks of a Buddha) on top of his head, which was exceptionally dignified and sublime. His eyes were long and wide, like the petals of a blue lotus, his nose was high and straight, like pure gold, his lips were red and clean, like the bimba fruit (a red fruit), and his teeth were white, even, and numbered forty. His cheeks were full like a lion's, his chin was round, his eyebrows were high and long, his forehead was broad and flat, the urna (毫相, a white tuft of hair between the eyebrows, one of the 32 marks of a Buddha) between his eyebrows was clear and bright, like white crystal, his earlobes hung down, like suspended pearls, and his face was like a full moon, which one could never tire of seeing. His neck was round and straight, with three lines, his chest bore auspicious marks of virtue, subtle and dignified, his chest was broad like a lion's, his shoulders were round and full, his waist was slender, like a vajra (a diamond scepter); his arms were straight at the elbows, and when standing, his arms hung down past his knees, his fingers were webbed, like a white swan king. In the palms of his hands and soles of his feet were the chakra (金剛輪相, wheel marks, one of the 32 marks of a Buddha), his skin was soft and smooth, like kapok cotton, his calves were like those of an Eṇi deer, seven places were full and even, his fingers were slender and long, and his heels were flat and round. His skin was golden, and he constantly emitted a fathom of light, the hair on his body grew upwards, each strand turning to the right; his body was full and round, like a nyagrodha tree (a large tree), his appearance was dignified and pure, like the king of the snowy mountains. His senses were clear and serene, his eyes were calm and unblinking, and his mind was undisturbed by any external phenomena; his wisdom was deep and vast, like the ocean, whether in contemplation or action, whether in wisdom or non-wisdom, all movement and idle talk had ceased. He had attained the state of equality practiced by the Buddha, entered the Dharma gate of dependent origination, and his heart was never weary of maturing sentient beings. He could generate deep and vast, perfect great compassion, and his heart never ceased to teach and guide sentient beings. In order to uphold the true Dharma eye of all Tathagatas (Buddhas), in order to universally enable all sentient beings to generate the eye of wisdom, and in order to constantly practice the path of the Tathagatas, he walked mindfully, neither fast nor slow. He was serene and dignified, like a full moon, and his demeanor was solemn and composed, like a Suddhavasa (pure abode) deva (god). Countless devas, nagas (dragons), gandharvas (celestial musicians), and other protectors of the world, including humans and non-humans, surrounded him. The gods of the directions turned with his direction, guiding him in front; the gods who walked on foot held precious lotus flowers, following and supporting him. English version: In those cities, markets, shops, lanes, mountains, forests, and places where immortals dwell, I searched everywhere for the Bhikshu Myojin. Suddenly, I saw him walking back and forth in a forest. His skull was like a covering, and he had a ushnisha on top of his head, which was exceptionally dignified and sublime. His eyes were long and wide, like the petals of a blue lotus, his nose was high and straight, like pure gold, his lips were red and clean, like the bimba fruit, and his teeth were white, even, and numbered forty. His cheeks were full like a lion's, his chin was round, his eyebrows were high and long, his forehead was broad and flat, the urna between his eyebrows was clear and bright, like white crystal, his earlobes hung down, like suspended pearls, and his face was like a full moon, which one could never tire of seeing. His neck was round and straight, with three lines, his chest bore auspicious marks of virtue, subtle and dignified, his chest was broad like a lion's, his shoulders were round and full, his waist was slender, like a vajra; his arms were straight at the elbows, and when standing, his arms hung down past his knees, his fingers were webbed, like a white swan king. In the palms of his hands and soles of his feet were the chakra, his skin was soft and smooth, like kapok cotton, his calves were like those of an Eṇi deer, seven places were full and even, his fingers were slender and long, and his heels were flat and round. His skin was golden, and he constantly emitted a fathom of light, the hair on his body grew upwards, each strand turning to the right; his body was full and round, like a nyagrodha tree, his appearance was dignified and pure, like the king of the snowy mountains. His senses were clear and serene, his eyes were calm and unblinking, and his mind was undisturbed by any external phenomena; his wisdom was deep and vast, like the ocean, whether in contemplation or action, whether in wisdom or non-wisdom, all movement and idle talk had ceased. He had attained the state of equality practiced by the Buddha, entered the Dharma gate of dependent origination, and his heart was never weary of maturing sentient beings. He could generate deep and vast, perfect great compassion, and his heart never ceased to teach and guide sentient beings. In order to uphold the true Dharma eye of all Tathagatas, in order to universally enable all sentient beings to generate the eye of wisdom, and in order to constantly practice the path of the Tathagatas, he walked mindfully, neither fast nor slow. He was serene and dignified, like a full moon, and his demeanor was solemn and composed, like a Suddhavasa deva. Countless devas, nagas, gandharvas, and other protectors of the world, including humans and non-humans, surrounded him. The gods of the directions turned with his direction, guiding him in front; the gods who walked on foot held precious lotus flowers, following and supporting him.
其足；無盡光主火神執持寶炬，舒光照耀；閻浮幢主林神恒雨眾妙拘蘇摩華；不動藏主地神隨現寶藏普光明主空神莊嚴虛空；妙吉祥主海神雨摩尼寶；須彌藏主山神合掌作禮；無礙力主風神散眾香華；春和淑氣主夜神曲躬恭敬；常覺圓滿，主晝神持遍照十方摩尼寶幢，住虛空中放大光明。
善財童子前詣其所，頭面禮足，合掌白言：「聖者！我已先發阿耨多羅三藐三菩提心，復欲勤求諸菩薩道。我聞聖者，善能誘誨，愿為我說菩薩云何學菩薩行，修菩薩道。」
妙見答言：「善男子！我年既少出家，又近我此生中，於三十八恒河沙數諸如來所，親近供養凈修梵行；或有佛所一日一夜凈修梵行；或有佛所七日七夜凈修梵行；或有佛所半月、一月；一年、百年、千年、百千年、那由他年，乃至不可說不可說年。或有佛所，經一小劫、或一中劫、或一大劫，乃至不可說不可說阿僧祇劫，親近供養凈修梵行，聽聞妙法，依教奉行，清凈莊嚴諸大誓願，證入諸佛甚深境界，修集菩薩一切妙行，圓滿一切波羅蜜門。亦見彼佛所成正覺、所現神通、所轉法輪、所現涅槃、所有遺教，乃至法盡各各差別，悉能受持無有雜亂。亦知彼佛，以本所發大誓願力，普遍嚴凈諸佛國土；以本所入諸三昧力，圓滿菩薩甚深妙行；以本所
【現代漢語翻譯】 現代漢語譯本：他們的腳；無盡光主火神（Agni，印度教的火神）拿著寶炬，舒展光芒照耀；閻浮幢主林神（Vanadevata，樹林女神）經常降下各種美妙的拘蘇摩花（kusuma，一種花）；不動藏主地神（Prithvi，大地女神）隨處顯現寶藏；普光明主空神（Akasha，天空之神）莊嚴虛空；妙吉祥主海神（Varuna，水神）降下摩尼寶（mani，如意寶珠）；須彌藏主山神（Giridevi，山神）合掌作禮；無礙力主風神（Vayu，風神）散佈各種香花；春和淑氣主夜神（Ratridevi，夜晚女神）彎腰恭敬；常覺圓滿主晝神（Divasadevi，白晝女神）拿著遍照十方的摩尼寶幢，住在虛空中放出大光明。 善財童子走到他們面前，頭面禮足，合掌說道：『聖者！我已先發了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，無上正等正覺之心），又想勤奮地尋求各種菩薩道。我聽說聖者，善於引導教誨，希望您為我說說菩薩如何學習菩薩的修行，修持菩薩之道。』 妙見回答說：『善男子！我年紀輕輕就出家了，而且在我此生中，在三十八恒河沙數（Ganga，印度恒河）的諸如來（Tathagata，佛的稱號）那裡，親近供養，清凈地修持梵行（brahmacarya，清凈的修行）；有的佛那裡，一日一夜清凈地修持梵行；有的佛那裡，七日七夜清凈地修持梵行；有的佛那裡，半個月、一個月；一年、百年、千年、百千年、那由他（nayuta，數量單位）年，乃至不可說不可說年。有的佛那裡，經過一小劫（kalpa，時間單位）、或一中劫、或一大劫，乃至不可說不可說阿僧祇劫（asamkhya，數量單位），親近供養，清凈地修持梵行，聽聞妙法，依教奉行，清凈莊嚴各種大誓願，證入諸佛甚深的境界，修集菩薩一切美妙的修行，圓滿一切波羅蜜（paramita，到達彼岸）之門。也見到那些佛所成就的正覺、所顯現的神通、所轉的法輪（dharma-cakra，佛法之輪）、所顯現的涅槃（nirvana，寂滅）、所有的遺教，乃至佛法消盡的各種差別，都能受持，沒有雜亂。也知道那些佛，以他們本所發的大誓願力，普遍莊嚴清凈諸佛國土；以他們本所入的各種三昧（samadhi，禪定）力，圓滿菩薩甚深的妙行；以他們本所』
【English Translation】 English version: Their feet; the fire god, Lord of Endless Light (Agni), holding a precious torch, extends its light to illuminate; the forest god, Lord of Jambudvipa (Vanadevata), constantly rains down various wonderful kusuma flowers; the earth god, Lord of Immovable Treasure (Prithvi), manifests treasures everywhere; the sky god, Lord of Universal Light (Akasha), adorns the void; the sea god, Lord of Wonderful Auspiciousness (Varuna), rains down mani jewels; the mountain god, Lord of Sumeru Treasure (Giridevi), joins palms in reverence; the wind god, Lord of Unobstructed Power (Vayu), scatters various fragrant flowers; the night god, Lord of Spring Harmony and Gentle Air (Ratridevi), bows respectfully; the day god, Lord of Constant Awareness and Perfection (Divasadevi), holding a mani jewel banner that illuminates all directions, dwells in the void, emitting great light. Sudhana approached them, bowed his head to their feet, and with palms joined, said: 'Holy Ones! I have already generated the mind of anuttara-samyak-sambodhi, and I also wish to diligently seek the various paths of a Bodhisattva. I have heard that the Holy Ones are skilled in guiding and teaching, and I wish you would tell me how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva.' Myadarsana replied: 'Good man! I left home at a young age, and in this life of mine, I have, at the places of thirty-eight Ganges river sands of Tathagatas, closely attended and made offerings, and purely cultivated brahmacarya; at some Buddhas' places, I purely cultivated brahmacarya for one day and one night; at some Buddhas' places, I purely cultivated brahmacarya for seven days and seven nights; at some Buddhas' places, for half a month, a month; a year, a hundred years, a thousand years, a hundred thousand years, a nayuta years, and even for inexpressible inexpressible years. At some Buddhas' places, I have, for a small kalpa, or a middle kalpa, or a great kalpa, and even for inexpressible inexpressible asamkhya kalpas, closely attended and made offerings, purely cultivated brahmacarya, listened to the wonderful Dharma, practiced according to the teachings, purely adorned various great vows, entered the profound realms of the Buddhas, cultivated all the wonderful practices of a Bodhisattva, and perfected all the paramita gates. I have also seen the perfect enlightenment achieved by those Buddhas, the supernatural powers they manifested, the Dharma-cakra they turned, the nirvana they manifested, all their teachings, and even the various differences until the Dharma is exhausted, and I am able to uphold them without confusion. I also know that those Buddhas, with the power of the great vows they originally made, universally adorn and purify the Buddha lands; with the power of the various samadhis they originally entered, they perfect the profound and wonderful practices of a Bodhisattva; with the power of their original'
修普賢行力，清凈諸佛波羅蜜海。
「又，善男子！我常不離此經行處，一念中，一切十方皆悉現前，得凈妙智觀察了知無障礙故；一念中一切世界皆悉現前，得速疾力，一念過不可說不可說世界無障礙故；一念中不可說不可說佛剎，皆悉現前，得普嚴凈成就菩薩願力故；一念中不可說不可說眾生差別行，皆悉現前，得滿足普賢教門海故；一念中不可說不可說佛清凈身，皆悉現前，得普親近成就普賢行願力故；一念中不可說不可說佛剎極微塵數如來，皆悉現前，得柔軟心，供養承事一切如來願力故；一念中不可說不可說如來降注法雨入眾生心，皆悉現前，得了知阿僧祇法門，隨順陀羅尼願力故；一念中不可說不可說菩薩行海，皆悉現前，得凈一切諸菩薩行，猶如帝網殊勝願力故；一念中不可說不可說諸三昧海，皆悉現前，得於一三昧中，自在入出一切三昧願力故；一念中不可說不可說諸根海，皆悉現前，得了知諸根際，於一根中見一切根願力故；一念中不可說不可說時皆悉現前，得於一切時，轉正法輪，眾生界盡，法輪無盡願力故；一念中不可說不可說三世海皆悉現前，得了知一切世界中，三世分位智光明願力故。
「善男子！我唯知此菩薩隨順無盡燈解脫門，如諸菩薩摩訶薩，心行堅固，猶如金剛，生
【現代漢語翻譯】 現代漢語譯本 修習普賢菩薩的行願力，清凈諸佛的波羅蜜（到達彼岸的方法）之海。
『又，善男子！我常常不離開這個修行的地方，在一念之間，一切十方世界都全部顯現在眼前，因為我獲得了清凈微妙的智慧，能夠觀察瞭解而沒有障礙；在一念之間，一切世界都全部顯現在眼前，因為我獲得了迅速的力量，能夠在一念之間超越不可說不可說的世界而沒有障礙；在一念之間，不可說不可說的佛剎（佛的國土）都全部顯現在眼前，因為我獲得了普遍莊嚴清凈，成就菩薩的願力；在一念之間，不可說不可說的眾生不同的行為，都全部顯現在眼前，因為我獲得了圓滿普賢菩薩的教法之海；在一念之間，不可說不可說的佛清凈之身，都全部顯現在眼前，因為我獲得了普遍親近，成就普賢菩薩的行願力；在一念之間，不可說不可說的佛剎極微塵數（像微塵一樣多的）如來（佛的稱號），都全部顯現在眼前，因為我獲得了柔軟的心，供養承事一切如來的願力；在一念之間，不可說不可說的如來降下法雨進入眾生的心中，都全部顯現在眼前，因為我獲得了知曉無數法門，隨順陀羅尼（總持）的願力；在一念之間，不可說不可說的菩薩行海，都全部顯現在眼前，因為我獲得了清凈一切菩薩的修行，猶如帝釋天的網一樣殊勝的願力；在一念之間，不可說不可說的諸三昧（禪定）之海，都全部顯現在眼前，因為我獲得在一個三昧中，自在出入一切三昧的願力；在一念之間，不可說不可說的諸根（眼、耳、鼻、舌、身、意）之海，都全部顯現在眼前，因為我獲得了知曉諸根的邊界，在一個根中見到一切根的願力；在一念之間，不可說不可說的時間都全部顯現在眼前，因為我獲得在一切時間，轉動正法輪（佛法），眾生界盡，法輪無盡的願力；在一念之間，不可說不可說的三世（過去、現在、未來）之海都全部顯現在眼前，因為我獲得了知曉一切世界中，三世分位的智慧光明願力。
『善男子！我只知道這種菩薩隨順無盡燈解脫門，像諸位菩薩摩訶薩（大菩薩）一樣，心行堅固，猶如金剛，生起
【English Translation】 English version Cultivating the power of Samantabhadra's practices, purifying the ocean of all Buddhas' Paramitas (perfections).
'Furthermore, good man! I constantly do not leave this place of practice. In a single thought, all the ten directions appear before me, because I have obtained pure and subtle wisdom, enabling me to observe and understand without obstruction. In a single thought, all worlds appear before me, because I have obtained swift power, enabling me to traverse countless worlds in a single thought without obstruction. In a single thought, countless Buddha-lands appear before me, because I have obtained universal adornment and purity, fulfilling the vows of a Bodhisattva. In a single thought, the diverse actions of countless beings appear before me, because I have obtained the complete ocean of Samantabhadra's teachings. In a single thought, the pure bodies of countless Buddhas appear before me, because I have obtained universal closeness, fulfilling the vows of Samantabhadra's practices. In a single thought, countless Tathagatas (Buddha's title), as numerous as the fine dust of Buddha-lands, appear before me, because I have obtained a gentle heart, fulfilling the vow to make offerings and serve all Tathagatas. In a single thought, the Dharma rain poured down by countless Tathagatas enters the minds of beings, because I have obtained the power to know countless Dharma gates, following the vows of Dharani (mantra). In a single thought, the ocean of countless Bodhisattva practices appears before me, because I have obtained the purification of all Bodhisattva practices, like the magnificent net of Indra. In a single thought, the ocean of countless Samadhis (meditative states) appears before me, because I have obtained the power to freely enter and exit all Samadhis within a single Samadhi. In a single thought, the ocean of countless faculties (eyes, ears, nose, tongue, body, mind) appears before me, because I have obtained the knowledge of the boundaries of all faculties, seeing all faculties within a single faculty. In a single thought, countless moments of time appear before me, because I have obtained the power to turn the wheel of the true Dharma at all times, until the realm of beings is exhausted, and the wheel of Dharma is endless. In a single thought, the ocean of countless three times (past, present, future) appears before me, because I have obtained the wisdom and light to know the divisions of the three times in all worlds.'
'Good man! I only know this Bodhisattva's following of the inexhaustible lamp liberation gate. Like all Bodhisattva Mahasattvas (great Bodhisattvas), their minds are firm like diamonds, giving rise to'
如來家種族，真正成就不壞常住命根，常然智燈，無有盡滅。其身堅固，不可沮壞，普能示現如幻色身，形貌端嚴，世無倫匹。隨眾生心，無量差別，如緣起法，轉變無盡，毒刃火災，所不能害。降魔兵眾，摧伏異道，身色妙好，如閻浮金，超過世間最勝無比。放大光網，普照十方，若有見者，必破一切障礙大山，必拔一切不善根本，必種廣大殊勝善根。如是之人，難可得見，難得出現，如優曇華。而我云何能知、能說彼功德行？善男子！於此南方，有一國土，名圓滿多聞，其中有城，名曰妙門，彼有童子，名根自在主。汝詣彼問菩薩云何學菩薩行，修菩薩道。」
時，善財童子為欲成滿諸菩薩行；欲修菩薩無盡功德；欲被菩薩大誓願甲；欲放菩薩大力光明；欲成菩薩深信解力；欲起菩薩無量勝行。于菩薩法，心無厭足，樂入一切菩薩功德，愿常攝御一切眾生，欲超生死稠林曠野；于善知識，常樂見聞，承事供養，心無厭倦；于無量法，心生尊重，頂禮妙見，繞無數匝，慇勤瞻仰，辭退而去。◎
◎爾時，善財童子受妙見比丘教已，憶持不忘，思惟修習，決定明瞭，于彼法門，隨順悟入。天、龍、夜叉、乾闥婆等眷屬圍繞。漸次前行，向圓滿多聞國入妙門城，周遍推求根自在主童子。時，虛空中天龍神等
【現代漢語翻譯】 現代漢語譯本：如來（Tathagata）的種族，真正成就了不壞的、常住的命根，常明的智慧之燈，沒有窮盡和熄滅。他們的身體堅固，不可摧毀，普遍能夠示現如幻的色身，形貌端莊，世間無與倫比。隨著眾生的心，有無量的差別，如同緣起法（pratītyasamutpāda），轉變沒有窮盡，毒藥、刀刃、火災都不能傷害他們。他們降伏魔兵，摧毀外道，身體的顏色美妙，如同閻浮金（Jambudvipa gold），超越世間最為殊勝無比。他們放出巨大的光網，普遍照耀十方，如果有眾生見到，必定能破除一切障礙大山，必定能拔除一切不善的根本，必定能種下廣大殊勝的善根。這樣的人，難以見到，難以出現，如同優曇花（udumbara）。而我怎麼能夠知道、能夠說出他們的功德和修行呢？善男子！在這南方，有一個國土，名叫圓滿多聞，其中有一座城，名叫妙門，那裡有一位童子，名叫根自在主（Indriyasvamin）。你到那裡去問他，菩薩如何學習菩薩的修行，修持菩薩之道。」 當時，善財童子（Sudhana）爲了成就圓滿諸菩薩的修行；爲了修持菩薩無盡的功德；爲了披上菩薩的大誓願鎧甲；爲了放出菩薩的大力光明；爲了成就菩薩的深信解力；爲了發起菩薩無量的殊勝修行。對於菩薩的法，心中沒有厭倦，樂於進入一切菩薩的功德，愿常攝受和引導一切眾生，想要超越生死稠密的森林和曠野；對於善知識，常常樂於見到和聽聞，承事供養，心中沒有厭倦；對於無量的法，心中生起尊重，頂禮妙見（Subhadarsana），繞無數圈，慇勤地瞻仰，然後告辭離去。 那時，善財童子接受了妙見比丘的教導后，憶持不忘，思惟修習，決定明瞭，對於那個法門，隨順地領悟和進入。天、龍、夜叉（yaksha）、乾闥婆（gandharva）等眷屬圍繞著他。他逐漸前行，向圓滿多聞國進入妙門城，周遍地尋找根自在主童子。這時，虛空中的天龍神等。
【English Translation】 English version: The lineage of the Tathagatas truly achieves an indestructible, permanent life-root, a constantly bright lamp of wisdom, without end or extinction. Their bodies are firm and unbreakable, universally capable of manifesting illusory forms, with dignified appearances, unparalleled in the world. According to the minds of sentient beings, there are limitless differences, like the law of dependent origination (pratītyasamutpāda), transformations without end, and they cannot be harmed by poison, blades, or fire. They subdue the armies of Mara, destroy heretical paths, their body colors are exquisite, like Jambudvipa gold, surpassing the most supreme in the world. They emit vast nets of light, universally illuminating the ten directions, and if any sentient being sees them, they will surely break through all mountains of obstacles, surely uproot all unwholesome roots, and surely plant vast and supreme roots of goodness. Such beings are difficult to see, difficult to appear, like the udumbara flower. How can I know or speak of their merits and practices? Good man! In this southern direction, there is a country called 'Perfectly Learned,' and within it, there is a city called 'Wonderful Gate,' where there is a youth named Indriyasvamin. Go there and ask him how a Bodhisattva learns the practices of a Bodhisattva and cultivates the path of a Bodhisattva. At that time, Sudhana sought to fulfill all the practices of a Bodhisattva; to cultivate the endless merits of a Bodhisattva; to don the armor of a Bodhisattva's great vows; to emit the powerful light of a Bodhisattva; to achieve the deep faith and understanding of a Bodhisattva; to initiate the immeasurable supreme practices of a Bodhisattva. Regarding the Dharma of a Bodhisattva, his mind was never weary, he delighted in entering all the merits of a Bodhisattva, he wished to constantly gather and guide all sentient beings, he desired to transcend the dense forests and wilderness of birth and death; towards good teachers, he was always delighted to see and hear them, to serve and make offerings, his mind never weary; towards the immeasurable Dharma, he generated respect in his heart, bowed to Subhadarsana, circumambulated countless times, gazed upon him with earnest devotion, and then took his leave. Then, after Sudhana received the teachings of the Bhikshu Subhadarsana, he remembered them without forgetting, contemplated and practiced them, determined and understood them, and in accordance with that Dharma, he awakened and entered. He was surrounded by retinues of gods, dragons, yakshas, gandharvas, and others. He gradually proceeded forward, towards the country of 'Perfectly Learned,' entering the city of 'Wonderful Gate,' and searched everywhere for the youth Indriyasvamin. At this time, the gods and dragons in the sky.
，告善財言：「善男子！今此童子，在河渚上，與諸童子聚沙為戲。」
爾時，善財聞是語已，即詣其所，見彼童子，十千童子前後圍繞，聚沙為戲。見已，親近頂禮其足，繞無數匝，合掌前立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行，修菩薩道；我聞聖者，善能誘誨，唯愿慈哀，為我解說。」
自在主言：「善男子！我昔曾於文殊師利童子所，修學算、數、印、相等法，即得悟入一切工巧神通智門。善男子！我因此故，知諸世間所有聲論、內明、因明、醫方明等文字，算數、契印、取與種種智論，亦知一切藥毒、蠱毒、和合銷解，亦能療治風癇、痟𤸃、鬼魅所著，如是所有一切諸病。亦能建立城邑、聚落，形勝所居市肆、廛里、園林、池沼、義堂、福舍、臺榭、樓觀、宮殿、屋宅、窗牖、門闥種種莊嚴；亦善駕御駟馬車乘，鬥戰之法，安危進止，取捨勝負；亦善調煉種種仙藥，幻術變化；亦善營理田農商賈，種種諸業；亦善禮儀尊卑次序；亦知眾生身相吉兇，業行善惡；亦知眾生具足一切善、不善根；亦知眾生善趣、惡趣種類差別。亦善了知一切賢聖清凈業道，此人應得聲聞乘道，此人應得辟支佛道，此人應得菩薩乘道，此人應入如來智地，如是乃至真俗二諦，皆悉
【現代漢語翻譯】 現代漢語譯本：他對善財說：『善男子！現在這個童子，在河岸邊上，和許多童子聚在一起玩沙子。』 當時，善財聽了這話，就來到那個地方，看見那個童子，被一萬個童子前後圍繞著，正在玩沙子。看見后，他走近，頂禮童子的腳，繞了無數圈，合掌站在前面，說道：『聖者！我早已發了阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道菩薩如何學習菩薩的修行，修持菩薩之道；我聽說聖者，善於引導教誨，只希望您慈悲憐憫，為我解說。』 自在主說：『善男子！我過去曾在文殊師利（Manjusri）童子那裡，學習算術、數字、印章、相術等法，就領悟進入了一切工巧神通的智慧之門。善男子！因此，我知道世間所有關於聲音的理論、內明（關於心性的學問）、因明（邏輯學）、醫方明（醫學）等文字，算術、契印（手印）、取捨等各種智慧理論，也知道一切藥物、毒藥、蠱毒的調配和解毒方法，也能治療風癇（癲癇）、痟𤸃（消渴病）、鬼魅附身等疾病，以及所有一切的疾病。我也能建造城邑、村落，選擇形勢優越的居住地，建造市場、店舖、園林、池塘、義堂（公共場所）、福舍（慈善機構）、臺榭（高臺建築）、樓閣、宮殿、房屋、窗戶、門等各種裝飾；也善於駕馭駟馬車，懂得戰鬥的方法，知道安全與危險、前進與停止、取捨與勝負；也善於調煉各種仙藥，運用幻術變化；也善於經營田地農業、商業貿易等各種行業；也懂得禮儀尊卑的次序；也知道眾生身體的吉兇，行為的善惡；也知道眾生具備一切善根和不善根；也知道眾生善趣和惡趣的種類差別。也善於瞭解一切賢聖清凈的修行之道，知道這個人應該得到聲聞乘道（小乘道），這個人應該得到辟支佛乘道（緣覺乘道），這個人應該得到菩薩乘道（大乘道），這個人應該進入如來（Tathagata）的智慧之地，乃至真諦和俗諦（二諦）的道理，我都完全通達。』
【English Translation】 English version: He said to Sudhana, 『Good man! This boy is now on the riverbank, playing with other boys, building sandcastles.』 At that time, Sudhana, having heard these words, immediately went to that place and saw the boy, surrounded by ten thousand other boys, playing with sand. Upon seeing him, he approached, bowed at his feet, circumambulated him countless times, stood before him with palms joined, and said, 『O Holy One! I have already awakened the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva. I have heard that you, O Holy One, are skilled in guiding and teaching, I only wish that you would have compassion and explain it to me.』 The Lord of Freedom said, 『Good man! In the past, I studied with the boy Manjusri, learning the methods of calculation, numbers, seals, and physiognomy, and thereby attained the gate of wisdom of all skillful means and spiritual powers. Good man! Because of this, I know all the worldly texts on phonetics, inner knowledge (knowledge of the mind), logic, and medicine, as well as the various theories of wisdom on calculation, seals, taking and giving, and I also know how to prepare and detoxify all kinds of medicines, poisons, and charms. I can also cure diseases such as epilepsy, diabetes, and demonic possession, as well as all other diseases. I can also build cities and villages, choose auspicious locations for dwellings, construct markets, shops, gardens, ponds, public halls, charitable institutions, terraces, pavilions, palaces, houses, windows, and doors with various decorations. I am also skilled in driving four-horse chariots, understanding the methods of combat, knowing safety and danger, advancing and retreating, taking and giving, and victory and defeat. I am also skilled in preparing various elixirs and using magical transformations. I am also skilled in managing fields, agriculture, commerce, and various other industries. I also understand the order of etiquette and hierarchy. I also know the auspiciousness and inauspiciousness of beings』 bodies, and the goodness and evil of their actions. I also know that beings possess all good and unwholesome roots. I also know the differences between the kinds of beings in good and evil realms. I am also skilled in understanding the pure paths of practice of all sages and saints, knowing that this person should attain the path of the Sravaka vehicle (the path of the Hearers), this person should attain the path of the Pratyekabuddha vehicle (the path of the Solitary Buddhas), this person should attain the path of the Bodhisattva vehicle (the path of the Bodhisattvas), and this person should enter the wisdom ground of the Tathagata (Thus Come One), and even the truths of the relative and absolute (the two truths), I fully understand them all.』
能知；亦知一切諸寂靜眾，軌儀法式，時非時食，應所不應，以自攝養而延壽命；亦知世俗治生方法，經理資產，出處貴賤；亦知自他過去受身中，有分位入胎、住胎經生差別；亦知未來一切眾生，死此生彼，死彼生此，從彼處歿，還生於彼，從此處歿，還生於此；亦知過現一切諸佛差別法門，種種安布，教授教誡，調伏眾生，能令堅固，隨順修持，越生死流，到涅槃岸，身心清凈，如煉真金，光明普照，廣大成就。善男子！我復善知十八工巧，種種技術，並六十二眷屬明論，及內明等一切方法，治內煩惱。何等名為內身煩惱？有四因緣：一、謂眼根攝受色境，二、由無始取著習氣，三、由彼識自性本性，四、於色境作意。希望由此四種因緣力故，藏識轉變，識波浪生，譬如瀑流，相續不斷。善男子！如眼識起，一切根識，微塵毛孔俱時出生，亦復如是。譬如明鏡，頓現眾像，諸識亦爾，或時頓現。善男子！譬如猛風，吹大海水，波浪不停，由境界風，飄靜心海，起識波浪，相續不斷，因緣相作，不相舍離，不一不異，如水與波，由業生相，深起繫縛。不能了知，色等自性五識身轉，彼阿賴耶終不自言：我生七識，七識不言從賴耶生，但由自心執取境相，分別而生。如是甚深阿賴耶識行相微細究竟邊際，唯諸如來住地
菩薩之所通達，愚法聲聞及辟支佛、凡夫、外道悉不能知。」◎
大方廣佛華嚴經卷第九
悉見法界一切如來從初發心、修菩薩行、成滿大愿、具足功德、成等正覺、轉妙法輪，乃至示現入于涅槃。如是影像靡不皆現，如凈水中普見虛空日月星宿所有眾像，如此皆是慈行童女過去世中善根之力。爾時，善財童子憶念所見諸佛之相，合掌瞻仰慈行童女。 大正藏第 10 冊 No. 0293 大方廣佛華嚴經
大方廣佛華嚴經卷第十
罽賓國三藏般若奉 詔譯
◎入不思議解脫境界普賢行愿品
「善男子！我又善知一切聲論、音聲、語言、內外、因起、名字、訓釋普遍無窮，假使帝釋于梵王所，聽受聲明，盡其天壽，足滿千歲，亦不能知聲論邊際，我一念頃，以此演算法，悉能了知，盡其源底。
「善男子！彼復教我菩薩演算法，所謂：百千為一洛叉；一百洛叉為一俱胝；俱胝俱胝為一阿庾多；阿庾多阿庾多為一那由他；那由他那由他為一頻婆羅；頻婆羅頻婆羅為一矜羯羅；矜羯羅矜羯羅為一阿伽羅；阿伽羅阿伽羅為一微濕伐羅；微濕伐羅微濕伐羅為一缽啰伐羅；缽啰伐羅缽啰伐羅為一缽啰么；缽啰么缽啰么為一婆嚩羅；婆嚩羅婆嚩羅為一阿婆羅；阿婆羅阿婆羅為一多婆
【現代漢語翻譯】 現代漢語譯本：菩薩所通達的境界，那些具有愚癡之法的聲聞（Shravaka，指聽聞佛陀教誨而修行的人）、辟支佛（Pratyekabuddha，指獨自悟道者）、凡夫、外道都無法知曉。
《大方廣佛華嚴經》卷第九
能完全見到法界中一切如來從最初發心、修行菩薩行、圓滿大愿、具足功德、成就正等正覺、轉妙法輪，乃至示現進入涅槃。這樣的影像沒有不顯現的，就像在清凈的水中普遍見到虛空中的日月星辰所有景像一樣，這些都是慈行童女過去世中善根的力量。當時，善財童子憶念所見諸佛的形象，合掌瞻仰慈行童女。 大正藏第 10 冊 No. 0293 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第十
罽賓國三藏般若奉 詔譯
入不思議解脫境界普賢行愿品
『善男子！我又善於瞭解一切聲論、音聲、語言、內外、因起、名字、訓釋，普遍無窮。假使帝釋（Indra，佛教中的天神）在梵王（Brahma，印度教和佛教中的創造神）那裡，聽受聲明，窮盡他的天壽，足滿千年，也不能知道聲論的邊際。我一念之間，用這種演算法，都能完全瞭解，窮盡其根源。』
『善男子！她又教我菩薩的演算法，所謂：一百個千為一洛叉（laksha，十萬）；一百個洛叉為一俱胝（koti，千萬）；俱胝俱胝為一阿庾多（ayuta，一億）；阿庾多阿庾多為一那由他（nayuta，百億）；那由他那由他為一頻婆羅（pimbara，千億）；頻婆羅頻婆羅為一矜羯羅（kankara，萬億）；矜羯羅矜羯羅為一阿伽羅（agala，十萬億）；阿伽羅阿伽羅為一微濕伐羅（visvara，百萬億）；微濕伐羅微濕伐羅為一缽啰伐羅（pravara，千萬億）；缽啰伐羅缽啰伐羅為一缽啰么（parama，萬萬億）；缽啰么缽啰么為一婆嚩羅（bavara，億億）；婆嚩羅婆嚩羅為一阿婆羅（avara，十億億）；阿婆羅阿婆羅為一多婆（tavara，百億億）。』
【English Translation】 English version: The realm that Bodhisattvas understand is not known by Shravakas (those who hear the Buddha's teachings and practice), Pratyekabuddhas (those who attain enlightenment on their own), ordinary people, and those of other paths, who are all bound by ignorant teachings.
The Avatamsaka Sutra, Volume 9
They fully see all Tathagatas in the Dharma realm, from their initial aspiration, cultivating the Bodhisattva path, fulfilling their great vows, possessing complete merits, attaining perfect enlightenment, turning the wonderful Dharma wheel, and even manifesting their entry into Nirvana. Such images appear without exception, just as in clear water, one can see all the images of the sun, moon, and stars in the sky. All of this is due to the power of the good roots of the maiden Cihang in her past lives. At that time, the youth Sudhana, recalling the images of the Buddhas he had seen, joined his palms and gazed at the maiden Cihang with reverence. Taisho Tripitaka Vol. 10, No. 0293 The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 10
Translated by Tripitaka Prajna of Kipin under Imperial Decree
Chapter on the Inconceivable Liberation Realm and the Vows and Practices of Samantabhadra
'Good man! I am also well-versed in all phonetics, sounds, languages, internal and external, causes and origins, names, and explanations, which are universally infinite. Even if Indra (a deity in Buddhism) were to listen to the science of sound from Brahma (the creator god in Hinduism and Buddhism), exhausting his heavenly lifespan, even for a full thousand years, he would not be able to know the limits of phonetics. In a single moment, using this calculation, I can fully understand and exhaust its origins.'
'Good man! She also taught me the Bodhisattva's method of calculation, which is: one hundred thousand is one laksha; one hundred lakshas is one koti; koti koti is one ayuta; ayuta ayuta is one nayuta; nayuta nayuta is one pimbara; pimbara pimbara is one kankara; kankara kankara is one agala; agala agala is one visvara; visvara visvara is one pravara; pravara pravara is one parama; parama parama is one bavara; bavara bavara is one avara; avara avara is one tavara.'
羅；多婆羅多婆羅為一獶缽彌耶；獶缽彌耶獶缽彌耶為一阿枲摩；阿枲摩阿枲摩為一普摩；普摩普摩為一禰摩；禰摩禰摩為一阿婆鈐；阿婆鈐阿婆鈐為一微婆伽；微婆伽微婆伽為一微婆奢；微婆奢微婆奢為一沒哩嚩迦；沒哩嚩迦沒哩嚩迦為一那賀羅；那賀羅那賀羅為一毗邏伽；毗邏伽毗邏伽為一彌嚩伽；彌嚩伽彌嚩伽為一毗伽婆；毗伽婆毗伽婆為一僧羯邏摩；僧羯邏摩僧羯邏摩為一毗薩羅；毗薩羅毗薩羅為一毗贍婆；毗贍婆毗贍婆為一慈汦伽；慈汦伽慈汦伽為一毗盛伽；毗盛伽毗盛伽為一毗嚕陀；毗嚕陀毗嚕陀為一微皤訶；微皤訶微皤訶為一微薄帝；微薄帝微薄帝為一毗佉擔；毗佉擔毗佉擔為一都邏那；都邏那都邏那為一阿睹𨤤；阿睹𨤤阿睹𨤤為一嚩邏那；嚩邏那嚩邏那為一微皤蘭；微皤蘭微皤蘭為一三末耶；三末耶三末耶為一微睹羅；微睹羅微睹羅為一奚婆羅；奚婆羅奚婆羅為一陀嚩羅；陀嚩羅陀嚩羅為一微度栗娜；微度栗娜微度栗娜為一奢彌陀；奢彌陀奢彌陀為一你㕧嚩啰；你㕧嚩啰你㕧嚩啰為一微者啰；微者啰微者啰為一微舍啰；微舍啰微舍啰為一微你薩多；微你薩多微你薩多為一阿瓢孽哆；阿瓢孽哆阿瓢孽哆為一微悉步多；微悉步多微悉步多為一泥嚩啰；泥嚩啰泥嚩啰為一波哩殺陀；波哩殺陀波哩殺陀為一微
【現代漢語翻譯】 現代漢語譯本 羅（一種計數單位）；多婆羅（一種計數單位）多婆羅（一種計數單位）為一獶缽彌耶（一種計數單位）；獶缽彌耶（一種計數單位）獶缽彌耶（一種計數單位）為一阿枲摩（一種計數單位）；阿枲摩（一種計數單位）阿枲摩（一種計數單位）為一普摩（一種計數單位）；普摩（一種計數單位）普摩（一種計數單位）為一禰摩（一種計數單位）；禰摩（一種計數單位）禰摩（一種計數單位）為一阿婆鈐（一種計數單位）；阿婆鈐（一種計數單位）阿婆鈐（一種計數單位）為一微婆伽（一種計數單位）；微婆伽（一種計數單位）微婆伽（一種計數單位）為一微婆奢（一種計數單位）；微婆奢（一種計數單位）微婆奢（一種計數單位）為一沒哩嚩迦（一種計數單位）；沒哩嚩迦（一種計數單位）沒哩嚩迦（一種計數單位）為一那賀羅（一種計數單位）；那賀羅（一種計數單位）那賀羅（一種計數單位）為一毗邏伽（一種計數單位）；毗邏伽（一種計數單位）毗邏伽（一種計數單位）為一彌嚩伽（一種計數單位）；彌嚩伽（一種計數單位）彌嚩伽（一種計數單位）為一毗伽婆（一種計數單位）；毗伽婆（一種計數單位）毗伽婆（一種計數單位）為一僧羯邏摩（一種計數單位）；僧羯邏摩（一種計數單位）僧羯邏摩（一種計數單位）為一毗薩羅（一種計數單位）；毗薩羅（一種計數單位）毗薩羅（一種計數單位）為一毗贍婆（一種計數單位）；毗贍婆（一種計數單位）毗贍婆（一種計數單位）為一慈汦伽（一種計數單位）；慈汦伽（一種計數單位）慈汦伽（一種計數單位）為一毗盛伽（一種計數單位）；毗盛伽（一種計數單位）毗盛伽（一種計數單位）為一毗嚕陀（一種計數單位）；毗嚕陀（一種計數單位）毗嚕陀（一種計數單位）為一微皤訶（一種計數單位）；微皤訶（一種計數單位）微皤訶（一種計數單位）為一微薄帝（一種計數單位）；微薄帝（一種計數單位）微薄帝（一種計數單位）為一毗佉擔（一種計數單位）；毗佉擔（一種計數單位）毗佉擔（一種計數單位）為一都邏那（一種計數單位）；都邏那（一種計數單位）都邏那（一種計數單位）為一阿睹𨤤（一種計數單位）；阿睹𨤤（一種計數單位）阿睹𨤤（一種計數單位）為一嚩邏那（一種計數單位）；嚩邏那（一種計數單位）嚩邏那（一種計數單位）為一微皤蘭（一種計數單位）；微皤蘭（一種計數單位）微皤蘭（一種計數單位）為一三末耶（一種計數單位）；三末耶（一種計數單位）三末耶（一種計數單位）為一微睹羅（一種計數單位）；微睹羅（一種計數單位）微睹羅（一種計數單位）為一奚婆羅（一種計數單位）；奚婆羅（一種計數單位）奚婆羅（一種計數單位）為一陀嚩羅（一種計數單位）；陀嚩羅（一種計數單位）陀嚩羅（一種計數單位）為一微度栗娜（一種計數單位）；微度栗娜（一種計數單位）微度栗娜（一種計數單位）為一奢彌陀（一種計數單位）；奢彌陀（一種計數單位）奢彌陀（一種計數單位）為一你㕧嚩啰（一種計數單位）；你㕧嚩啰（一種計數單位）你㕧嚩啰（一種計數單位）為一微者啰（一種計數單位）；微者啰（一種計數單位）微者啰（一種計數單位）為一微舍啰（一種計數單位）；微舍啰（一種計數單位）微舍啰（一種計數單位）為一微你薩多（一種計數單位）；微你薩多（一種計數單位）微你薩多（一種計數單位）為一阿瓢孽哆（一種計數單位）；阿瓢孽哆（一種計數單位）阿瓢孽哆（一種計數單位）為一微悉步多（一種計數單位）；微悉步多（一種計數單位）微悉步多（一種計數單位）為一泥嚩啰（一種計數單位）；泥嚩啰（一種計數單位）泥嚩啰（一種計數單位）為一波哩殺陀（一種計數單位）；波哩殺陀（一種計數單位）波哩殺陀（一種計數單位）為一微
【English Translation】 English version Ra (a unit of counting); Dha-va-ra (a unit of counting) Dha-va-ra (a unit of counting) is one Nyu-ba-mi-ya (a unit of counting); Nyu-ba-mi-ya (a unit of counting) Nyu-ba-mi-ya (a unit of counting) is one A-xi-mo (a unit of counting); A-xi-mo (a unit of counting) A-xi-mo (a unit of counting) is one Pu-mo (a unit of counting); Pu-mo (a unit of counting) Pu-mo (a unit of counting) is one Ni-mo (a unit of counting); Ni-mo (a unit of counting) Ni-mo (a unit of counting) is one A-po-qian (a unit of counting); A-po-qian (a unit of counting) A-po-qian (a unit of counting) is one Wei-po-jia (a unit of counting); Wei-po-jia (a unit of counting) Wei-po-jia (a unit of counting) is one Wei-po-she (a unit of counting); Wei-po-she (a unit of counting) Wei-po-she (a unit of counting) is one Mo-li-po-jia (a unit of counting); Mo-li-po-jia (a unit of counting) Mo-li-po-jia (a unit of counting) is one Na-he-la (a unit of counting); Na-he-la (a unit of counting) Na-he-la (a unit of counting) is one Pi-luo-jia (a unit of counting); Pi-luo-jia (a unit of counting) Pi-luo-jia (a unit of counting) is one Mi-po-jia (a unit of counting); Mi-po-jia (a unit of counting) Mi-po-jia (a unit of counting) is one Pi-qie-po (a unit of counting); Pi-qie-po (a unit of counting) Pi-qie-po (a unit of counting) is one Seng-jie-luo-mo (a unit of counting); Seng-jie-luo-mo (a unit of counting) Seng-jie-luo-mo (a unit of counting) is one Pi-sa-luo (a unit of counting); Pi-sa-luo (a unit of counting) Pi-sa-luo (a unit of counting) is one Pi-shan-po (a unit of counting); Pi-shan-po (a unit of counting) Pi-shan-po (a unit of counting) is one Ci-zhi-jia (a unit of counting); Ci-zhi-jia (a unit of counting) Ci-zhi-jia (a unit of counting) is one Pi-sheng-jia (a unit of counting); Pi-sheng-jia (a unit of counting) Pi-sheng-jia (a unit of counting) is one Pi-lu-tuo (a unit of counting); Pi-lu-tuo (a unit of counting) Pi-lu-tuo (a unit of counting) is one Wei-po-he (a unit of counting); Wei-po-he (a unit of counting) Wei-po-he (a unit of counting) is one Wei-bo-di (a unit of counting); Wei-bo-di (a unit of counting) Wei-bo-di (a unit of counting) is one Pi-qu-dan (a unit of counting); Pi-qu-dan (a unit of counting) Pi-qu-dan (a unit of counting) is one Du-luo-na (a unit of counting); Du-luo-na (a unit of counting) Du-luo-na (a unit of counting) is one A-du-luo (a unit of counting); A-du-luo (a unit of counting) A-du-luo (a unit of counting) is one Po-luo-na (a unit of counting); Po-luo-na (a unit of counting) Po-luo-na (a unit of counting) is one Wei-po-lan (a unit of counting); Wei-po-lan (a unit of counting) Wei-po-lan (a unit of counting) is one San-mo-ye (a unit of counting); San-mo-ye (a unit of counting) San-mo-ye (a unit of counting) is one Wei-du-luo (a unit of counting); Wei-du-luo (a unit of counting) Wei-du-luo (a unit of counting) is one Xi-po-luo (a unit of counting); Xi-po-luo (a unit of counting) Xi-po-luo (a unit of counting) is one Tuo-po-luo (a unit of counting); Tuo-po-luo (a unit of counting) Tuo-po-luo (a unit of counting) is one Wei-du-li-na (a unit of counting); Wei-du-li-na (a unit of counting) Wei-du-li-na (a unit of counting) is one She-mi-tuo (a unit of counting); She-mi-tuo (a unit of counting) She-mi-tuo (a unit of counting) is one Ni-qi-po-luo (a unit of counting); Ni-qi-po-luo (a unit of counting) Ni-qi-po-luo (a unit of counting) is one Wei-zhe-luo (a unit of counting); Wei-zhe-luo (a unit of counting) Wei-zhe-luo (a unit of counting) is one Wei-she-luo (a unit of counting); Wei-she-luo (a unit of counting) Wei-she-luo (a unit of counting) is one Wei-ni-sa-duo (a unit of counting); Wei-ni-sa-duo (a unit of counting) Wei-ni-sa-duo (a unit of counting) is one A-piao-nie-duo (a unit of counting); A-piao-nie-duo (a unit of counting) A-piao-nie-duo (a unit of counting) is one Wei-xi-bu-duo (a unit of counting); Wei-xi-bu-duo (a unit of counting) Wei-xi-bu-duo (a unit of counting) is one Ni-po-luo (a unit of counting); Ni-po-luo (a unit of counting) Ni-po-luo (a unit of counting) is one Po-li-sha-tuo (a unit of counting); Po-li-sha-tuo (a unit of counting) Po-li-sha-tuo (a unit of counting) is one Wei
目差；微目差微目差為一缽哩哆；缽哩哆缽哩哆為一喝哩多；喝哩多喝哩多為一阿嚕迦；阿嚕迦阿嚕迦為一印𡫸哩耶；印𡫸哩耶印𡫸哩耶為一系嚕迦；系嚕迦系嚕迦為一奴嚩那；奴嚩那奴嚩那為一何嚕那；何嚕那何嚕那為一婆嚕陀；婆嚕陀婆嚕陀為一謎嚕陀；謎嚕陀謎嚕陀為一乞羼耶；乞羼耶乞羼耶為一阿差目多；阿差目多阿差目多為一翳嚕婆耶；翳嚕婆耶翳嚕婆耶為一微么嚕耶；微么嚕耶微么嚕耶為一曼弩婆耶；曼弩婆耶曼弩婆耶為一微灑䭾耶；微灑䭾耶微灑䭾耶為一三么陀；三么陀三么陀為一缽啰么怛啰；缽啰么怛啰缽啰么怛啰為一阿啰么怛啰；阿啰么怛啰阿啰么怛啰為一勃么怛啰勃么；怛啰勃么怛啰為一阿畔么怛啰；阿畔么怛啰阿畔么怛啰為一伽么怛啰；伽么怛啰伽么怛啰為一那麼怛啰；那麼怛啰那麼怛啰為一奚么怛啰；奚么怛啰奚么怛啰為一鞞么怛啰；鞞么怛啰鞞么怛啰為一缽啰么怛啰；缽啰么怛啰缽啰么怛啰為一尸么怛啰；尸么怛啰尸么怛啰為一翳啰；翳啰翳啰為一薜羅；薜羅薜羅為一帝羅；帝羅帝羅為一偈羅；偈羅偈羅為一窣步啰；窣步啰窣步啰為一制羅耶；制羅耶制羅耶為一泥羅；泥羅泥羅為一計羅；計羅計羅為一細羅；細羅細羅為一媲羅；媲羅媲羅為一謎羅；謎羅謎羅為一娑邏茶；娑邏茶娑邏茶為一
【現代漢語翻譯】 現代漢語譯本 『目差』（極微小的微塵）; 『微目差』（比目差更小的微塵）和『微目差』合起來是一個『缽哩哆』（微塵的集合）; 『缽哩哆』和『缽哩哆』合起來是一個『喝哩多』（更小的微塵集合）; 『喝哩多』和『喝哩多』合起來是一個『阿嚕迦』（更小的微塵集合）; 『阿嚕迦』和『阿嚕迦』合起來是一個『印𡫸哩耶』（更小的微塵集合）; 『印𡫸哩耶』和『印𡫸哩耶』合起來是一個『系嚕迦』（更小的微塵集合）; 『系嚕迦』和『系嚕迦』合起來是一個『奴嚩那』（更小的微塵集合）; 『奴嚩那』和『奴嚩那』合起來是一個『何嚕那』（更小的微塵集合）; 『何嚕那』和『何嚕那』合起來是一個『婆嚕陀』（更小的微塵集合）; 『婆嚕陀』和『婆嚕陀』合起來是一個『謎嚕陀』（更小的微塵集合）; 『謎嚕陀』和『謎嚕陀』合起來是一個『乞羼耶』（更小的微塵集合）; 『乞羼耶』和『乞羼耶』合起來是一個『阿差目多』（更小的微塵集合）; 『阿差目多』和『阿差目多』合起來是一個『翳嚕婆耶』（更小的微塵集合）; 『翳嚕婆耶』和『翳嚕婆耶』合起來是一個『微么嚕耶』（更小的微塵集合）; 『微么嚕耶』和『微么嚕耶』合起來是一個『曼弩婆耶』（更小的微塵集合）; 『曼弩婆耶』和『曼弩婆耶』合起來是一個『微灑䭾耶』（更小的微塵集合）; 『微灑䭾耶』和『微灑䭾耶』合起來是一個『三么陀』（更小的微塵集合）; 『三么陀』和『三么陀』合起來是一個『缽啰么怛啰』（更小的微塵集合）; 『缽啰么怛啰』和『缽啰么怛啰』合起來是一個『阿啰么怛啰』（更小的微塵集合）; 『阿啰么怛啰』和『阿啰么怛啰』合起來是一個『勃么怛啰』（更小的微塵集合）; 『勃么怛啰』和『勃么怛啰』合起來是一個『阿畔么怛啰』（更小的微塵集合）; 『阿畔么怛啰』和『阿畔么怛啰』合起來是一個『伽么怛啰』（更小的微塵集合）; 『伽么怛啰』和『伽么怛啰』合起來是一個『那麼怛啰』（更小的微塵集合）; 『那麼怛啰』和『那麼怛啰』合起來是一個『奚么怛啰』（更小的微塵集合）; 『奚么怛啰』和『奚么怛啰』合起來是一個『鞞么怛啰』（更小的微塵集合）; 『鞞么怛啰』和『鞞么怛啰』合起來是一個『缽啰么怛啰』（更小的微塵集合）; 『缽啰么怛啰』和『缽啰么怛啰』合起來是一個『尸么怛啰』（更小的微塵集合）; 『尸么怛啰』和『尸么怛啰』合起來是一個『翳啰』（更小的微塵集合）; 『翳啰』和『翳啰』合起來是一個『薜羅』（更小的微塵集合）; 『薜羅』和『薜羅』合起來是一個『帝羅』（更小的微塵集合）; 『帝羅』和『帝羅』合起來是一個『偈羅』（更小的微塵集合）; 『偈羅』和『偈羅』合起來是一個『窣步啰』（更小的微塵集合）; 『窣步啰』和『窣步啰』合起來是一個『制羅耶』（更小的微塵集合）; 『制羅耶』和『制羅耶』合起來是一個『泥羅』（更小的微塵集合）; 『泥羅』和『泥羅』合起來是一個『計羅』（更小的微塵集合）; 『計羅』和『計羅』合起來是一個『細羅』（更小的微塵集合）; 『細羅』和『細羅』合起來是一個『媲羅』（更小的微塵集合）; 『媲羅』和『媲羅』合起來是一個『謎羅』（更小的微塵集合）; 『謎羅』和『謎羅』合起來是一個『娑邏茶』（更小的微塵集合）; 『娑邏茶』和『娑邏茶』合起來是一個...
【English Translation】 English version 'Muksha' (an extremely minute dust particle); 'Vimuksha' (a dust particle smaller than Muksha) and 'Vimuksha' together make one 'Parita' (a collection of dust particles); 'Parita' and 'Parita' together make one 'Harita' (a smaller collection of dust particles); 'Harita' and 'Harita' together make one 'Aruka' (a smaller collection of dust particles); 'Aruka' and 'Aruka' together make one 'Indriya' (a smaller collection of dust particles); 'Indriya' and 'Indriya' together make one 'Siruka' (a smaller collection of dust particles); 'Siruka' and 'Siruka' together make one 'Nuvana' (a smaller collection of dust particles); 'Nuvana' and 'Nuvana' together make one 'Haruna' (a smaller collection of dust particles); 'Haruna' and 'Haruna' together make one 'Bharuda' (a smaller collection of dust particles); 'Bharuda' and 'Bharuda' together make one 'Meruda' (a smaller collection of dust particles); 'Meruda' and 'Meruda' together make one 'Kshanya' (a smaller collection of dust particles); 'Kshanya' and 'Kshanya' together make one 'Akshamuta' (a smaller collection of dust particles); 'Akshamuta' and 'Akshamuta' together make one 'Eruva' (a smaller collection of dust particles); 'Eruva' and 'Eruva' together make one 'Vimarua' (a smaller collection of dust particles); 'Vimarua' and 'Vimarua' together make one 'Manuva' (a smaller collection of dust particles); 'Manuva' and 'Manuva' together make one 'Vishadhaya' (a smaller collection of dust particles); 'Vishadhaya' and 'Vishadhaya' together make one 'Samatha' (a smaller collection of dust particles); 'Samatha' and 'Samatha' together make one 'Pramatra' (a smaller collection of dust particles); 'Pramatra' and 'Pramatra' together make one 'Aramatra' (a smaller collection of dust particles); 'Aramatra' and 'Aramatra' together make one 'Bhomatra' (a smaller collection of dust particles); 'Bhomatra' and 'Bhomatra' together make one 'Apamtra' (a smaller collection of dust particles); 'Apamtra' and 'Apamtra' together make one 'Gamatra' (a smaller collection of dust particles); 'Gamatra' and 'Gamatra' together make one 'Namatra' (a smaller collection of dust particles); 'Namatra' and 'Namatra' together make one 'Himatara' (a smaller collection of dust particles); 'Himatara' and 'Himatara' together make one 'Bhimatra' (a smaller collection of dust particles); 'Bhimatra' and 'Bhimatra' together make one 'Pramatra' (a smaller collection of dust particles); 'Pramatra' and 'Pramatra' together make one 'Shimatara' (a smaller collection of dust particles); 'Shimatara' and 'Shimatara' together make one 'Era' (a smaller collection of dust particles); 'Era' and 'Era' together make one 'Vera' (a smaller collection of dust particles); 'Vera' and 'Vera' together make one 'Tera' (a smaller collection of dust particles); 'Tera' and 'Tera' together make one 'Gera' (a smaller collection of dust particles); 'Gera' and 'Gera' together make one 'Stupura' (a smaller collection of dust particles); 'Stupura' and 'Stupura' together make one 'Chilaya' (a smaller collection of dust particles); 'Chilaya' and 'Chilaya' together make one 'Nila' (a smaller collection of dust particles); 'Nila' and 'Nila' together make one 'Kila' (a smaller collection of dust particles); 'Kila' and 'Kila' together make one 'Sila' (a smaller collection of dust particles); 'Sila' and 'Sila' together make one 'Pila' (a smaller collection of dust particles); 'Pila' and 'Pila' together make one 'Mila' (a smaller collection of dust particles); 'Mila' and 'Mila' together make one 'Saradha' (a smaller collection of dust particles); 'Saradha' and 'Saradha' together make one...
謎嚕陀；謎嚕陀謎嚕陀為一冥嚕陀；冥嚕陀冥嚕陀為一契嚕陀；契嚕陀契嚕陀為一摩睹羅；摩睹羅摩睹羅為一珠嚕哆；珠嚕哆珠嚕哆為一娑母羅；娑母羅娑母羅為一阿野娑；阿野娑阿野娑為一迦么羅；迦么羅迦么羅為一摩伽婆；摩伽婆摩伽婆為一阿婆啰；阿婆啰阿婆啰為一系嚕婆；系嚕婆系嚕婆為一吠嚧婆；吠嚧婆吠嚧婆為一迦澀嚩羅；迦澀嚩羅迦澀嚩羅為一何婆羅；何婆羅何婆羅為一毗婆啰；毗婆啰毗婆啰為一那婆羅；那婆羅那婆羅為一寧畔多；寧畔多寧畔多為一摩婆羅；摩婆羅摩婆羅為一娑啰那；娑啰那娑啰那為一勃邏摩；勃邏摩勃邏摩為一勃邏么那；勃邏么那勃邏么那為一微伽摩；微伽摩微伽摩為一鄔波跋多；鄔波跋多鄔波跋多為一你哩泥舍；你哩泥舍你哩泥舍為一阿差耶；阿差耶阿差耶為一三姥馱；三姥馱三姥馱為一阿畔多；阿畔多阿畔多為一阿嚩摩娜；阿嚩摩娜阿嚩摩娜為一優缽羅；優缽羅優缽羅為一波頭摩；波頭摩波頭摩為一僧祇；僧祇僧祇為一阿婆儉弭耶；阿婆儉弭耶阿婆儉弭耶為一孽[亭也]；孽[亭也]孽[亭*也]為一阿僧祇；阿僧祇阿僧祇為一阿僧祇轉；阿僧祇轉阿僧祇轉為一無量；無量無量為一無量轉；無量轉無量轉為一無邊；無邊無邊為一無邊轉；無邊轉無邊轉為一無等；無等無等為
【現代漢語翻譯】 現代漢語譯本 謎嚕陀（Mīrudha）：謎嚕陀謎嚕陀為一冥嚕陀（Mīrudha）；冥嚕陀（Mīrudha）冥嚕陀為一契嚕陀（Kīrudha）；契嚕陀（Kīrudha）契嚕陀為一摩睹羅（Madhura）；摩睹羅（Madhura）摩睹羅為一珠嚕哆（Jhuruta）；珠嚕哆（Jhuruta）珠嚕哆為一娑母羅（Samura）；娑母羅（Samura）娑母羅為一阿野娑（Ayasa）；阿野娑（Ayasa）阿野娑為一迦么羅（Kamala）；迦么羅（Kamala）迦么羅為一摩伽婆（Maghava）；摩伽婆（Maghava）摩伽婆為一阿婆啰（Abhara）；阿婆啰（Abhara）阿婆啰為一系嚕婆（Hirubha）；系嚕婆（Hirubha）系嚕婆為一吠嚧婆（Virobha）；吠嚧婆（Virobha）吠嚧婆為一迦澀嚩羅（Kasvara）；迦澀嚩羅（Kasvara）迦澀嚩羅為一何婆羅（Habara）；何婆羅（Habara）何婆羅為一毗婆啰（Vibara）；毗婆啰（Vibara）毗婆啰為一那婆羅（Nabara）；那婆羅（Nabara）那婆羅為一寧畔多（Nimpanta）；寧畔多（Nimpanta）寧畔多為一摩婆羅（Mabara）；摩婆羅（Mabara）摩婆羅為一娑啰那（Sarana）；娑啰那（Sarana）娑啰那為一勃邏摩（Brahma）；勃邏摩（Brahma）勃邏摩為一勃邏么那（Brahmana）；勃邏么那（Brahmana）勃邏么那為一微伽摩（Vigama）；微伽摩（Vigama）微伽摩為一鄔波跋多（Upapata）；鄔波跋多（Upapata）鄔波跋多為一你哩泥舍（Nirdesa）；你哩泥舍（Nirdesa）你哩泥舍為一阿差耶（Aksaya）；阿差耶（Aksaya）阿差耶為一三姥馱（Samudha）；三姥馱（Samudha）三姥馱為一阿畔多（Apanta）；阿畔多（Apanta）阿畔多為一阿嚩摩娜（Avamana）；阿嚩摩娜（Avamana）阿嚩摩娜為一優缽羅（Utpala）；優缽羅（Utpala）優缽羅為一波頭摩（Paduma）；波頭摩（Paduma）波頭摩為一僧祇（Samghi）；僧祇（Samghi）僧祇為一阿婆儉弭耶（Avakshamya）；阿婆儉弭耶（Avakshamya）阿婆儉弭耶為一孽[亭也]（Niraya）；孽[亭也]（Niraya）孽[亭*也]為一阿僧祇（Asamkhya）；阿僧祇（Asamkhya）阿僧祇為一阿僧祇轉（Asamkhyeya）；阿僧祇轉（Asamkhyeya）阿僧祇轉為一無量（Apramana）；無量（Apramana）無量為一無量轉（Apramaneya）；無量轉（Apramaneya）無量轉為一無邊（Asima）；無邊（Asima）無邊為一無邊轉（Asimeya）；無邊轉（Asimeya）無邊轉為一無等（Atula）；無等（Atula）無等為
【English Translation】 English version Mīrudha: Mīrudha Mīrudha is one Mīrudha; Mīrudha Mīrudha is one Kīrudha; Kīrudha Kīrudha is one Madhura; Madhura Madhura is one Jhuruta; Jhuruta Jhuruta is one Samura; Samura Samura is one Ayasa; Ayasa Ayasa is one Kamala; Kamala Kamala is one Maghava; Maghava Maghava is one Abhara; Abhara Abhara is one Hirubha; Hirubha Hirubha is one Virobha; Virobha Virobha is one Kasvara; Kasvara Kasvara is one Habara; Habara Habara is one Vibara; Vibara Vibara is one Nabara; Nabara Nabara is one Nimpanta; Nimpanta Nimpanta is one Mabara; Mabara Mabara is one Sarana; Sarana Sarana is one Brahma; Brahma Brahma is one Brahmana; Brahmana Brahmana is one Vigama; Vigama Vigama is one Upapata; Upapata Upapata is one Nirdesa; Nirdesa Nirdesa is one Aksaya; Aksaya Aksaya is one Samudha; Samudha Samudha is one Apanta; Apanta Apanta is one Avamana; Avamana Avamana is one Utpala; Utpala Utpala is one Paduma; Paduma Paduma is one Samghi; Samghi Samghi is one Avakshamya; Avakshamya Avakshamya is one Niraya; Niraya Niraya is one Asamkhya; Asamkhya Asamkhya is one Asamkhyeya; Asamkhyeya Asamkhyeya is one Apramana; Apramana Apramana is one Apramaneya; Apramaneya Apramaneya is one Asima; Asima Asima is one Asimeya; Asimeya Asimeya is one Atula; Atula Atula is
一無等轉；無等轉無等轉為一不可數；不可數不可數為一不可數轉；不可數轉不可數轉為一不可稱；不可稱不可稱為一不可稱轉；不可稱轉不可稱轉為一不可思；不可思不可思為一不可思轉；不可思轉不可思轉為一不可量；不可量不可量為一不可量轉；不可量轉不可量轉為一不可說；不可說不可說為一不可說轉；不可說轉不可說轉為一不可說不可說此；又不可說不可說為一不可說不可說轉。
「善男子！我復以此菩薩所知算數之法，分別算知無數由旬，廣大沙聚顆粒多少；亦能算知十方盡虛空所有世界，種種安立差別次第；亦能算知十方所有一切世界廣狹大小種種份量，及以名字差別不同。所謂：一切劫名、一切佛名、一切法名、一切諦名、一切業名、一切菩薩名、一切眾生名，皆悉了知通達無礙。
「善男子！我唯知此一切工巧大神通智光明法門，如諸菩薩摩訶薩，能知一切諸眾生數，及知一切諸眾生名；能知一切法品類數，及知一切法品類名；能知三世諸時劫數，及知三世諸時劫名；能知一切諸如來數，及知一切諸如來名；能知一切諸菩薩數，及知一切諸菩薩名；亦能算知一切世界染凈成壞相續次第。一切時分日月年劫相續次第，一切諸佛出興名號相續次第，一切諸佛所轉法輪相續次第，一切菩薩發
【現代漢語翻譯】 現代漢語譯本 一無等轉（無法比擬的轉變）；無等轉無等轉為一不可數（無法計數的）；不可數不可數為一不可數轉；不可數轉不可數轉為一不可稱（無法稱量的）；不可稱不可稱為一不可稱轉；不可稱轉不可稱轉為一不可思（無法思議的）；不可思不可思為一不可思轉；不可思轉不可思轉為一不可量（無法測量的）；不可量不可量為一不可量轉；不可量轉不可量轉為一不可說（無法言說的）；不可說不可說為一不可說轉；不可說轉不可說轉為一不可說不可說此；又不可說不可說為一不可說不可說轉。
『善男子！我再用菩薩所知的算數方法，分別計算得知無數由旬（古印度長度單位）廣大沙聚的顆粒數量；也能計算得知十方（指東、南、西、北、東南、西南、東北、西北、上、下十個方向）所有虛空中的世界，種種安立的差別次第；也能計算得知十方所有一切世界的廣狹大小種種份量，以及名字的差別不同。所謂：一切劫（佛教時間單位）名、一切佛名、一切法名、一切諦（真理）名、一切業名、一切菩薩名、一切眾生名，都完全了知通達無礙。
『善男子！我只知道這所有工巧大神通智慧光明法門，如同諸菩薩摩訶薩（大菩薩），能知道一切眾生的數量，以及知道一切眾生的名字；能知道一切法品類的數量，以及知道一切法品類的名字；能知道三世（過去、現在、未來）所有時劫的數量，以及知道三世所有時劫的名字；能知道一切諸如來（佛）的數量，以及知道一切諸如來的名字；能知道一切諸菩薩的數量，以及知道一切諸菩薩的名字；也能計算得知一切世界染凈成壞相續的次第。一切時分日月年劫相續的次第，一切諸佛出興名號相續的次第，一切諸佛所轉法輪相續的次第，一切菩薩發
【English Translation】 English version One incalculable transformation; incalculable transformation times incalculable transformation is one uncountable; uncountable times uncountable is one uncountable transformation; uncountable transformation times uncountable transformation is one immeasurable; immeasurable times immeasurable is one immeasurable transformation; immeasurable transformation times immeasurable transformation is one inconceivable; inconceivable times inconceivable is one inconceivable transformation; inconceivable transformation times inconceivable transformation is one unquantifiable; unquantifiable times unquantifiable is one unquantifiable transformation; unquantifiable transformation times unquantifiable transformation is one unspeakable; unspeakable times unspeakable is one unspeakable transformation; unspeakable transformation times unspeakable transformation is one unspeakable unspeakable; and unspeakable unspeakable is one unspeakable unspeakable transformation.
'Good man! I further use the mathematical methods known by Bodhisattvas to separately calculate and know the number of grains in the vast sand aggregates of countless yojanas (an ancient Indian unit of distance); I can also calculate and know the different orders of establishment of all the worlds in the ten directions (east, south, west, north, southeast, southwest, northeast, northwest, up, and down) in the void; I can also calculate and know the various quantities of the width, narrowness, size, and the different names of all the worlds in the ten directions. Namely: the names of all kalpas (Buddhist unit of time), the names of all Buddhas, the names of all dharmas, the names of all truths, the names of all karmas, the names of all Bodhisattvas, and the names of all sentient beings, all of which are completely known and understood without hindrance.'
'Good man! I only know this method of all skillful great supernatural wisdom and light, like all Bodhisattva Mahasattvas (great Bodhisattvas), who can know the number of all sentient beings, and know the names of all sentient beings; can know the number of all categories of dharmas, and know the names of all categories of dharmas; can know the number of all kalpas in the three periods (past, present, and future), and know the names of all kalpas in the three periods; can know the number of all Tathagatas (Buddhas), and know the names of all Tathagatas; can know the number of all Bodhisattvas, and know the names of all Bodhisattvas; and can also calculate and know the successive order of the purity and impurity, formation and destruction of all worlds. The successive order of all time divisions, days, months, years, and kalpas, the successive order of the names of all Buddhas appearing in the world, the successive order of the turning of the Dharma wheel by all Buddhas, and the vows of all Bodhisattvas.'
心行道相續次第，一切菩薩成熟眾生相續次第，一切眾生所造因業相續次第，一切眾生所受果報相續次第，如是乃至一切名相，展轉出生無盡緣起相續次第，如是菩薩所得算數自在法門，自利利他廣大饒益，能令眾生隨順悟入，次第成熟究竟解脫。而我何能說其功德，示其所行，顯其境界，彰其勝力，辨其樂欲，宣其助道，發其大愿，闡其妙行，演其諸度，贊其清凈，開其殊勝智慧光明，如是菩薩所有功德，乃至少分尚不能知，豈能盡知一切諸佛勝妙威神大功德海，圓滿一切諸佛福智寶聚波羅蜜果，證悟諸佛如燈照現無礙法界，演說諸佛廣大清凈自在法輪，遊戲諸佛最勝甚深三昧境界，覺了諸佛神通明智解脫法門？善男子！南方有城名海別，住有優婆夷名辨具足，汝詣彼問菩薩云何學菩薩行，修菩薩道。」
時，善財童子聞是語已，歡喜踴躍，生尊敬心，獲得希有信樂寶心，成就廣大利眾生心。悉能明見一切諸佛出興次第，降產生道，說法涅槃，最勝清凈，究竟圓滿，悟入甚深微妙智慧。普于諸趣皆隨現身，了知三世差別境界，獲得無盡大功德藏，放大智慧自在光明，開三有城所有關鍵趣向佛智，究竟菩提，頂禮其足，繞無數匝，慇勤瞻仰，辭退而去。
爾時，善財童子隨順思惟善知識教，正念觀察，殷
【現代漢語翻譯】 現代漢語譯本：心念的執行次第相續不斷，一切菩薩使眾產生熟的次第相續不斷，一切眾生所造的因業次第相續不斷，一切眾生所承受的果報次第相續不斷，像這樣乃至一切名相，輾轉出生無盡的緣起次第相續不斷。像這樣，菩薩所得到的算數自在法門，既能自利又能利他，具有廣大的饒益，能夠使眾生隨順覺悟而入道，次第成熟最終解脫。而我怎麼能夠說盡他們的功德，展示他們的行為，顯現他們的境界，彰顯他們的殊勝力量，辨別他們的喜好，宣說他們的助道之法，發起他們的大愿，闡述他們的妙行，演說他們的各種度，讚歎他們的清凈，開啟他們殊勝的智慧光明呢？像這樣菩薩所有的功德，哪怕是極少的一部分我都不能瞭解，又怎麼能夠完全瞭解一切諸佛殊勝微妙的威神大功德海，圓滿一切諸佛福德智慧的寶聚波羅蜜果，證悟諸佛如燈照亮顯現的無礙法界，演說諸佛廣大清凈自在的法輪，遊戲諸佛最殊勝甚深的三昧境界，覺悟諸佛神通明智解脫的法門呢？善男子！南方有一座城名叫海別，住著一位優婆夷（在家女居士）名叫辨具足，你到她那裡去請教菩薩如何學習菩薩行，修菩薩道。」 當時，善財童子聽了這些話后，歡喜踴躍，生起尊敬之心，獲得稀有的信樂寶心，成就了廣大利益眾生的心。他能夠清楚地看到一切諸佛出世的次第，降生、成道、說法、涅槃，最殊勝清凈，究竟圓滿，悟入甚深微妙的智慧。他普遍在各個道中都隨緣顯現身形，了知過去、現在、未來三世的差別境界，獲得無盡的大功德寶藏，放出智慧自在的光明，開啟三有（欲界、色界、無色界）之城所有通向佛智的關鍵，最終達到菩提。他頂禮善知識的腳，繞了無數圈，慇勤地瞻仰，然後告辭離去。 這時，善財童子順著善知識的教誨進行思考，以正念觀察，慇勤地思惟。
【English Translation】 English version: The succession of the mind's activities, the succession of all Bodhisattvas maturing sentient beings, the succession of karmic causes created by all sentient beings, the succession of karmic retributions received by all sentient beings, and so on, even all names and forms, arising in endless succession of dependent origination. Thus, the Bodhisattva obtains the Dharma gate of mastery in calculation, which benefits both self and others, with vast benefit, enabling sentient beings to follow and enter into enlightenment, gradually maturing to ultimate liberation. How can I possibly describe their merits, demonstrate their actions, reveal their realms, manifest their supreme power, discern their desires, proclaim their aids to the path, express their great vows, expound their wondrous practices, explain their various perfections, praise their purity, and open their extraordinary wisdom and light? Such are the merits of the Bodhisattvas, even a small fraction of which I cannot comprehend. How can I fully understand the vast ocean of the supreme and wondrous majestic power of all Buddhas, the perfect fruit of the Paramitas, the treasure of merit and wisdom of all Buddhas, the realization of the unobstructed Dharma realm illuminated by the Buddhas like a lamp, the exposition of the vast, pure, and free Dharma wheel of all Buddhas, the play in the supreme and profound Samadhi realm of all Buddhas, and the awakening to the Dharma gates of the Buddhas' supernatural powers, wisdom, and liberation? Good man! To the south, there is a city called 'Sea Separate', where there lives a Upasika (female lay practitioner) named 'Discernment Complete'. Go to her and ask how Bodhisattvas learn the Bodhisattva practices and cultivate the Bodhisattva path. At that time, Sudhana, having heard these words, rejoiced and was elated, generating a respectful mind, obtaining a rare treasure of faith and joy, and accomplishing a mind of vast benefit for sentient beings. He was able to clearly see the succession of all Buddhas appearing in the world, their births, their attainment of enlightenment, their teachings, and their Nirvana, supremely pure, ultimately perfect, and entering into profound and subtle wisdom. He universally manifested bodies in all realms, understanding the different realms of the past, present, and future, obtaining an inexhaustible treasury of great merit, emitting the light of wisdom and freedom, opening all the keys of the three realms (desire realm, form realm, formless realm) that lead to the wisdom of the Buddha, ultimately reaching Bodhi. He bowed at the feet of the good teacher, circumambulated countless times, gazed upon him with reverence, and then took his leave. Then, Sudhana, following the teachings of the good teacher, contemplated with mindfulness, and diligently pondered.
勤渴仰，心無厭足，猶如巨海，受大雲雨，吞納眾流。作是念言：「善知識教，猶如春日，生長一切善法根苗；善知識教，如秋滿月，凡所照觸，身意清涼；善知識教，如夏雪山，能除一切諸獸熱渴；善知識教，如芳池日，能開一切善心蓮華；善知識教，如日珠輪，照引眾生，至法寶處；善知識教，如閻浮樹，開敷一切福智華果；善知識教，如大龍王，自在興布妙法雲雨；善知識教，如妙高山，積集種種無漏功德，三十三天莊嚴止住；善知識教，如天帝釋，功德諸天所共圍繞，能破愛見阿修羅軍。」
如是思惟，漸次前行，至海住城，周遍求覓此優婆夷。時，彼眾人咸告之言：「善男子！彼優婆夷在此城內，住自宅中。」
善財聞已，即詣其門，合掌而立，見其舍宅，廣博殊麗，種種莊嚴，眾寶垣墻，周匝圍繞，四面皆有寶莊嚴門。善財入已，見優婆夷處於寶座，妙年盛色，容貌端嚴，不御華瓔，素服垂髮，威光殊特，人所樂見。除佛、菩薩，余無能及；有勝威力，有廣大心，令諸眾生，見聞親近，咸生尊重、愛敬之心。于其宅中，敷十億座，超諸人天一切所有，皆是菩薩業力所成。宅內無有衣服、飲食及余嚴具，但于其前，置一小器，復有十千童女圍繞，一切妙寶莊飾其身。言音和雅，常侍左右，瞻仰
【現代漢語翻譯】 現代漢語譯本：勤奮渴求，內心沒有厭足，就像巨大的海洋，接受大片雲雨，吞納各種河流。他這樣想道：『善知識的教導，就像春天的太陽，生長一切善法的根苗；善知識的教導，像秋天的滿月，凡是照耀到的地方，身心都感到清涼；善知識的教導，像夏天的雪山，能夠消除一切野獸的炎熱和乾渴；善知識的教導，像芳香池塘的太陽，能夠開放一切善良的心蓮；善知識的教導，像日輪寶珠，照耀引導眾生，到達法寶之處；善知識的教導，像閻浮樹（Jambudvipa，指我們所居住的這個世界），開出一切福德和智慧的花果；善知識的教導，像大龍王，自在地興起佈施妙法的雲雨；善知識的教導，像妙高山（Sumeru，佛教宇宙觀中的中心山），積聚種種無漏的功德，是三十三天（Trayastrimsa，欲界六天之一）莊嚴居住的地方；善知識的教導，像天帝釋（Indra，忉利天之主），功德圓滿，被諸天所圍繞，能夠摧毀愛見阿修羅（Asura，一種好戰的神）的軍隊。』 這樣思索著，善財童子逐漸向前行走，到達海住城，到處尋找這位優婆夷（Upasika，在家女居士）。當時，那裡的人們都告訴他說：『善男子！那位優婆夷就在這座城裡，住在她自己的家中。』 善財童子聽了之後，就來到她的門前，合掌站立。他看到她的住宅，寬廣而華麗，各種裝飾精美，用各種寶物做成的墻壁，環繞四周，四面都有用寶物裝飾的門。善財童子進入之後，看到優婆夷坐在寶座上，正值妙齡，容貌端莊美麗，沒有佩戴華麗的瓔珞，穿著樸素的衣服，頭髮自然垂落，威嚴的光芒非常特別，令人樂於見到。除了佛和菩薩，沒有人能夠比得上她；她有殊勝的威力，有廣大的心量，使一切眾生，見到她、聽到她、親近她，都生起尊重和愛敬之心。在她的宅中，鋪設了十億個座位，超越了所有的人天，這一切都是菩薩的業力所成就的。宅內沒有衣服、飲食以及其他裝飾品，只是在她的面前，放置一個小器皿，還有一萬個童女圍繞著她，她們都用各種珍寶裝飾著身體。她們的言語聲音柔和優雅，常常侍立在左右，瞻仰著她。
【English Translation】 English version: He was diligent in his thirst and yearning, his heart without satiety, like a vast ocean that receives great clouds and rain, swallowing all streams. He thought thus: 'The teachings of a good teacher are like the spring sun, growing the roots and sprouts of all good dharmas; the teachings of a good teacher are like the full moon in autumn, wherever they shine, the body and mind feel cool and refreshed; the teachings of a good teacher are like the snow mountains in summer, able to remove the heat and thirst of all beasts; the teachings of a good teacher are like the sun over a fragrant pond, able to open all the lotus flowers of good hearts; the teachings of a good teacher are like the sun's jewel wheel, illuminating and guiding sentient beings to the place of the Dharma treasure; the teachings of a good teacher are like the Jambudvipa tree (referring to the world we live in), blossoming with the flowers and fruits of all blessings and wisdom; the teachings of a good teacher are like the great dragon king, freely causing the clouds and rain of the wonderful Dharma to spread; the teachings of a good teacher are like Mount Sumeru (the central mountain in Buddhist cosmology), accumulating all kinds of non-outflow virtues, the dignified dwelling place of the Trayastrimsa heaven (one of the six heavens in the desire realm); the teachings of a good teacher are like Indra (the lord of the Trayastrimsa heaven), surrounded by all the gods due to his merits, able to destroy the army of the Asuras (a type of warring god) of attachment and wrong views.' Thinking in this way, Sudhana gradually moved forward, arriving at the city of Sea Dwelling, searching everywhere for this Upasika (a lay female practitioner). At that time, the people there all told him: 'Good man! That Upasika is in this city, living in her own home.' Upon hearing this, Sudhana immediately went to her door, stood with his palms together. He saw her residence, vast and magnificent, adorned with various decorations, with walls made of various treasures, surrounding it on all sides, and with doors adorned with treasures on all four sides. After Sudhana entered, he saw the Upasika sitting on a jeweled seat, in the prime of her youth, with a dignified and beautiful appearance, not wearing ornate jewelry, dressed in simple clothes, her hair hanging naturally, her majestic radiance was very special, pleasing to see. Except for the Buddhas and Bodhisattvas, no one could compare to her; she had extraordinary power, and a vast mind, causing all sentient beings, upon seeing her, hearing her, and being near her, to give rise to respect and love. In her residence, ten billion seats were laid out, surpassing all those of humans and gods, all of which were accomplished by the power of the Bodhisattva's karma. Inside the residence, there were no clothes, food, or other ornaments, but in front of her, a small vessel was placed, and ten thousand young girls surrounded her, all adorned with various precious jewels. Their voices were gentle and elegant, always attending to her left and right, gazing upon her.
承順，情無厭怠。身出妙香，普熏城內及遍虛空，一切人天聞其香者，于菩提心皆不退轉。其餘眾生遇斯香者：身心柔軟，無怒害心、無怨結心、無慳嫉心、無諂誑心、無險曲心、無貪愛心、無瞋恚心、無幻偽心、無下劣心、無高慢心、無邪僻心、無障礙心、無執著心、住平等心、起大慈心、發利益心、住律儀心、離貪求心。聞其聲者，歡喜踴躍；見其身者，悉離貪染。
爾時，善財即前頂禮優婆夷足，右繞恭敬合掌而立。白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行，修菩薩道，我聞聖者，善能誘誨，愿為我說。」
彼即告言：「善男子！我得菩薩無盡福德莊嚴藏解脫門，能于如是一小器中，隨諸眾生種種欲樂，如應為出種種甘美上好飲食，色香味觸悉皆充足。善男子！我此器中，所出飲食，假使百眾生、千眾生、百千眾生、億眾生、百億眾生、千億眾生、百千億眾生、那由他眾生，乃至不可說不可說眾生；假使閻浮提極微塵數眾生，一四天下極微塵數眾生，小千世界、中千世界、大千世界極微塵數眾生，乃至不可說不可說佛剎極微塵數眾生，假使十方一切世界極微塵數眾生，隨其欲樂，悉令充滿。飢渴消除，身心安樂，智慧增長，然其飲食，無有窮盡，亦不減少，如出飲
【現代漢語翻譯】 現代漢語譯本 承順教誨，心無厭倦懈怠。身體散發出美妙的香氣，普遍薰染城內以及遍佈虛空，一切人天聞到這香氣的人，對於菩提心都不會退轉。其餘眾生遇到這香氣：身心變得柔軟，沒有憤怒傷害的心、沒有怨恨結仇的心、沒有吝嗇嫉妒的心、沒有諂媚欺騙的心、沒有奸詐邪曲的心、沒有貪愛的心、沒有嗔恨的心、沒有虛幻偽裝的心、沒有卑劣的心、沒有高傲自大的心、沒有邪惡偏執的心、沒有障礙的心、沒有執著的心，安住于平等的心，生起大慈悲的心，發起利益眾生的心，安住于戒律的心，遠離貪求的心。聽到她的聲音的人，歡喜雀躍；見到她身體的人，都遠離貪慾的污染。 當時，善財童子立刻上前頂禮優婆夷（Upasika，女居士）的腳，然後右繞恭敬合掌而立。說道：『聖者！我早已發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），但是還不知道菩薩如何學習菩薩的修行，修持菩薩的道，我聽說聖者您，善於引導教誨，希望您能為我解說。』 她就告訴善財童子說：『善男子！我得到了菩薩無盡福德莊嚴藏解脫門（Bodhisattva inexhaustible merit and virtue adornment treasury liberation gate），能夠在這一個小小的器皿中，隨著各種眾生的種種慾望和喜好，相應地為他們取出各種甘美上好的飲食，色、香、味、觸都完全充足。善男子！我這器皿中，所取出的飲食，即使是百個眾生、千個眾生、百千個眾生、億個眾生、百億個眾生、千億個眾生、百千億個眾生、那由他（Nayuta，數量單位，指極大的數目）個眾生，乃至不可說不可說的眾生；即使是閻浮提（Jambudvipa，我們所居住的這個世界）極微塵數目的眾生，一個四天下（一個太陽系）極微塵數目的眾生，小千世界、中千世界、大千世界極微塵數目的眾生，乃至不可說不可說佛剎（Buddha-ksetra，佛的國土）極微塵數目的眾生，即使是十方一切世界極微塵數目的眾生，隨著他們的慾望和喜好，都能夠讓他們充滿。飢渴消除，身心安樂，智慧增長，然而這些飲食，沒有窮盡，也不會減少，就像涌出飲
【English Translation】 English version They follow the teachings with no weariness or laziness. Their bodies emit a wonderful fragrance, which pervades the city and the entire void. All humans and devas who smell this fragrance will not regress from the Bodhi mind. Other sentient beings who encounter this fragrance will have their bodies and minds become gentle, without anger or harm, without resentment or hatred, without stinginess or jealousy, without flattery or deceit, without treachery or crookedness, without greed or attachment, without hatred or anger, without illusion or falsehood, without inferiority, without arrogance, without evil or bias, without obstacles, without clinging, abiding in equanimity, arising with great compassion, generating the intention to benefit others, abiding in discipline, and abandoning greed. At that time, Sudhana immediately went forward, bowed at the feet of the Upasika (female lay practitioner), circumambulated her respectfully, and stood with his palms joined. He said, 'Holy One! I have already generated the Anuttara-samyak-sambodhi mind (the mind of unsurpassed perfect enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva. I have heard that you, Holy One, are skilled in guiding and teaching, and I wish you would explain it to me.' She then said to Sudhana, 'Good man! I have attained the Bodhisattva's inexhaustible merit and virtue adornment treasury liberation gate, which enables me to produce, from this small vessel, various delicious and excellent foods according to the various desires and preferences of all sentient beings, with their colors, fragrances, tastes, and textures all fully satisfying. Good man! The food that comes from this vessel of mine, even if there were a hundred sentient beings, a thousand sentient beings, a hundred thousand sentient beings, a million sentient beings, a hundred million sentient beings, a billion sentient beings, a hundred billion sentient beings, a Nayuta (a very large number) of sentient beings, and even countless unspeakable sentient beings; even if there were as many sentient beings as the number of dust motes in Jambudvipa (the world we live in), as many sentient beings as the number of dust motes in one four-continent system (a solar system), as many sentient beings as the number of dust motes in a small chiliocosm, a medium chiliocosm, and a great chiliocosm, and even as many sentient beings as the number of dust motes in countless unspeakable Buddha-ksetras (Buddha lands), even if there were as many sentient beings as the number of dust motes in all the worlds of the ten directions, I could fill them all according to their desires and preferences. Their hunger and thirst would be eliminated, their bodies and minds would be at peace, and their wisdom would increase. Yet, this food would never be exhausted or diminished, like the flow of a drink.'
食，乃至能出種種床座、種種敷具、種種繒彩、種種衣服、種種車乘、種種幢幡、種種軒蓋、種種華鬘、種種瓔珞、種種珍寶、種種散香、種種丸香、種種涂香、種種燒香、種種末香，乃至種種如法資具，隨其來者，普心給施，不擇怨親、貴賤、貧富，如所意願，悉令豐足。皆於我所，生尊重心、生恭敬心、生無厭心、生調伏心。
「善男子！假使東方一世界中所有眾生，修習聲聞、獨覺乘者，食我食已，皆證聲聞、獨覺乘果，住最後身。如一世界，如是次第百世界、千世界、百千世界、億世界、百億世界、千億世界、百千億世界、百千億那由他世界、閻浮提極微塵數世界、一四天下極微塵數世界、小千世界極微塵數世界、中千世界極微塵數世界、大千世界極微塵數世界，乃至不可說不可說佛剎極微塵數世界，其中所有一切眾生，修習聲聞、獨覺乘者，食我食已，皆證聲聞、辟支佛果，住最後身，南、西、北方，四維，上、下，亦復如是。又，善男子！如東方一世界，乃至不可說不可說佛剎極微塵數世界，其中所有最後身菩薩，食我食已，皆詣最勝菩提道場，降伏魔軍，成等正覺。南、西、北方，四維，上、下，所有一世界，乃至不可說不可說佛剎極微塵數世界，其中所有最後身菩薩，食我食已，皆得往詣最勝
【現代漢語翻譯】 現代漢語譯本 食物，乃至能夠出現各種床座、各種鋪蓋、各種絲織綵綢、各種衣服、各種車乘、各種旗幟、各種車篷、各種花環、各種瓔珞、各種珍寶、各種散香、各種丸香、各種涂香、各種燒香、各種末香，乃至各種如法的資具，隨著它們到來，普遍地以平等心佈施，不選擇怨恨的、親近的、高貴的、低賤的、貧窮的、富有的，按照他們的意願，全部讓他們豐足。都對我產生尊重心、產生恭敬心、產生不厭倦的心、產生調伏的心。 『善男子！假設東方一個世界中所有眾生，修習聲聞乘（Shravaka-yana，即小乘，以聽聞佛法而修行）和獨覺乘（Pratyekabuddha-yana，即緣覺乘，不需聽聞佛法，自己覺悟）的人，吃了我的食物后，都證得聲聞乘和獨覺乘的果位，住在最後身（指不再輪迴的最後一次生命）。像一個世界這樣，依次有百個世界、千個世界、百千個世界、億個世界、百億個世界、千億個世界、百千億個世界、百千億那由他（Nayuta，數量單位，意為億）個世界、閻浮提（Jambudvipa，指我們所居住的娑婆世界）極微塵數的世界、一個四天下（指一個須彌山及其周圍四大洲）極微塵數的世界、小千世界極微塵數的世界、中千世界極微塵數的世界、大千世界極微塵數的世界，乃至不可說不可說佛剎（Buddha-kshetra，佛所教化的國土）極微塵數的世界，其中所有一切眾生，修習聲聞乘和獨覺乘的人，吃了我的食物后，都證得聲聞和辟支佛（Pratyekabuddha，即獨覺）的果位，住在最後身。南方、西方、北方，四維（東南、東北、西南、西北），上方、下方，也都是這樣。』 『又，善男子！像東方一個世界，乃至不可說不可說佛剎極微塵數的世界，其中所有最後身的菩薩（Bodhisattva，指發願成佛的修行者），吃了我的食物后，都前往最殊勝的菩提道場（Bodhi-mandala，指佛陀成道的地方），降伏魔軍，成就等正覺（Samyak-sambuddha，指完全的覺悟）。南方、西方、北方，四維，上方、下方，所有一個世界，乃至不可說不可說佛剎極微塵數的世界，其中所有最後身的菩薩，吃了我的食物后，都能夠前往最殊勝的
【English Translation】 English version Food, and even to be able to produce various beds, various coverings, various silk fabrics, various clothes, various vehicles, various banners, various canopies, various flower garlands, various necklaces, various treasures, various loose incense, various ball incense, various paste incense, various burning incense, various powdered incense, and even various lawful necessities, as they come, universally give with an equal mind, not choosing those who are hateful, close, noble, lowly, poor, or rich, according to their wishes, making them all abundant. All will generate in me a mind of respect, a mind of reverence, a mind of non-weariness, and a mind of taming. 'Good man! Suppose that in one world in the east, all sentient beings who cultivate the Shravaka-yana (the Hearer Vehicle, the path of those who attain enlightenment by listening to the Buddha's teachings) and the Pratyekabuddha-yana (the Solitary Buddha Vehicle, the path of those who attain enlightenment on their own) having eaten my food, all attain the fruits of the Shravaka and Pratyekabuddha vehicles, and dwell in their last body (referring to the last life before entering Nirvana). Like one world, in this order, there are a hundred worlds, a thousand worlds, a hundred thousand worlds, a billion worlds, a hundred billion worlds, a thousand billion worlds, a hundred thousand billion worlds, a hundred thousand billion Nayuta (a unit of large number, meaning billions) worlds, worlds as numerous as the fine dust particles of Jambudvipa (the world we live in), worlds as numerous as the fine dust particles of one four-continent system (referring to Mount Sumeru and the four continents around it), worlds as numerous as the fine dust particles of a small chiliocosm, worlds as numerous as the fine dust particles of a medium chiliocosm, worlds as numerous as the fine dust particles of a great chiliocosm, and even worlds as numerous as the fine dust particles of ineffable Buddha-kshetra (Buddha-field, the land where a Buddha teaches), all sentient beings within them who cultivate the Shravaka and Pratyekabuddha vehicles, having eaten my food, all attain the fruits of Shravaka and Pratyekabuddha, and dwell in their last body. South, west, north, the four intermediate directions, above, and below, it is also like this.' 'Moreover, good man! Like one world in the east, and even worlds as numerous as the fine dust particles of ineffable Buddha-kshetra, all the Bodhisattvas (those who aspire to Buddhahood) in their last body within them, having eaten my food, all go to the most supreme Bodhi-mandala (the place where the Buddha attained enlightenment), subdue the armies of Mara, and attain Samyak-sambuddha (perfect enlightenment). South, west, north, the four intermediate directions, above, and below, all the worlds, from one world to worlds as numerous as the fine dust particles of ineffable Buddha-kshetra, all the Bodhisattvas in their last body within them, having eaten my food, are able to go to the most supreme
道場，降伏魔軍，成等正覺。善男子！汝見我此十千童女眷屬以不？」
答言：「已見！」
優婆夷言：「善男子！今我所有菩薩眷屬，百萬阿僧祇，此十千童女而為上首，皆悉與我行同類行、同一大愿、同一善根、同出離道、同清凈解、同清凈信、同清凈念、同清凈趣、同清凈智、同無量覺、同凈諸根、同普遍心、同廣大心、同所行境、同所證理、同決定解、同明瞭法、同凈妙色、同無量力、同最精進、同正法音、同隨類音、同清凈音、同第一音、同贊功德、同清凈業、同清凈報、同廣大慈、同普遍悲、同普救護、同遍成熟。同凈身業，隨緣現起，如所應見，皆令歡喜；同凈語業，於法自在，隨俗訓釋，宣佈法化；同能普詣諸佛道場，同能普往一切佛所，供養承事；同現覺智，悉解諸佛差別法門；同得安住一切菩薩清凈行地。善男子！是十千童女，能取此食，於一念頃遍至十方，供養一切住最後身諸大菩薩，及供一切聲聞、獨覺，乃至遍詣十方世界諸餓鬼趣，皆令充足，除其飢渴。
「善男子！此十千童女，又取我食，能于天中，充足天食；亦于龍中，充足龍食，乃至能於人、非人中，隨其所須，施諸飲食，悉令充足。我此器中，曾無減少，何況有盡？善男子！且待須臾，汝當自見。」說是語時
【現代漢語翻譯】 現代漢語譯本：在道場中，我降伏了魔軍，成就了無上正等正覺。善男子！你看到我這十千童女的眷屬了嗎？ 回答說：『已經看到了！』 優婆夷說：『善男子！現在我所有的菩薩眷屬，有百萬阿僧祇（無數）之多，這十千童女是她們的首領，都與我修行相同的行為，擁有相同的大愿，相同的善根，相同的出離之道，相同的清凈理解，相同的清凈信心，相同的清凈正念，相同的清凈趨向，相同的清凈智慧，相同的無量覺悟，相同的清凈諸根，相同的普遍心，相同的大心，相同的所行境界，相同的所證真理，相同的決定理解，相同的明瞭之法，相同的清凈妙色，相同的無量力量，相同的最精進，相同的正法之音，相同的隨類之音，相同的清凈之音，相同的第一之音，相同的讚歎功德，相同的清凈業，相同的清凈果報，相同的大慈，相同的普遍悲憫，相同的普救護，相同的普遍成熟。她們相同的清凈身業，隨緣顯現，如所應見，都令眾生歡喜；相同的清凈語業，於法自在，隨順世俗訓釋，宣說教化；她們都能普遍到達諸佛的道場，都能普遍前往一切佛的處所，供養承事；她們都顯現覺悟的智慧，完全理解諸佛的差別法門；她們都安住於一切菩薩的清凈行地。善男子！這十千童女，能夠取用此食，在一念之間遍至十方，供養一切住于最後身的大菩薩，以及供養一切聲聞、獨覺，乃至遍至十方世界諸餓鬼道，都令他們充足，解除他們的飢渴。 『善男子！這十千童女，又取用我的食物，能在天界中，充足天人的食物；也能在龍族中，充足龍族的食物，乃至能在人、非人中，隨其所需，施與飲食，都令他們充足。我這器皿中的食物，從來沒有減少，何況會有窮盡？善男子！請稍待片刻，你將親自看到。』說完這些話時
【English Translation】 English version: In the Bodhimanda, I subdued the demon armies and attained Anuttara-samyak-sambodhi (supreme perfect enlightenment). Good man! Have you seen this retinue of ten thousand maidens of mine? He replied: 'I have seen them!' The Upasika (female lay practitioner) said: 'Good man! Now, all my Bodhisattva retinue, numbering millions of Asankhyeyas (incalculable), with these ten thousand maidens as their leaders, all practice the same conduct as I do, possess the same great vows, the same roots of goodness, the same path of liberation, the same pure understanding, the same pure faith, the same pure mindfulness, the same pure direction, the same pure wisdom, the same immeasurable awakening, the same purified faculties, the same universal mind, the same vast mind, the same realm of practice, the same truth realized, the same decisive understanding, the same clear Dharma, the same pure and wonderful form, the same immeasurable power, the same utmost diligence, the same sound of the true Dharma, the same sound that accords with beings, the same pure sound, the same foremost sound, the same praise of merits, the same pure karma, the same pure retribution, the same great compassion, the same universal pity, the same universal protection, the same universal maturation. Their pure bodily karma manifests according to conditions, as they should be seen, causing all beings to rejoice; their pure verbal karma, being free in the Dharma, explains and teaches according to worldly conventions; they can universally reach the Bodhimandas of all Buddhas, and can universally go to all Buddhas' places, making offerings and serving them; they manifest awakened wisdom, fully understanding the different Dharma teachings of all Buddhas; they abide in the pure practice grounds of all Bodhisattvas. Good man! These ten thousand maidens can take this food, and in an instant, reach all ten directions, making offerings to all great Bodhisattvas who are in their last life, as well as making offerings to all Sravakas (hearers) and Pratyekabuddhas (solitary realizers), and even reaching all the hungry ghost realms in the ten directions, satisfying them all, relieving their hunger and thirst. 'Good man! These ten thousand maidens also take my food, and can provide sufficient food for the gods in the heavens; they can also provide sufficient food for the dragons among the dragons, and even among humans and non-humans, they can provide food according to their needs, satisfying them all. The food in this vessel of mine has never decreased, how much less would it be exhausted? Good man! Please wait a moment, and you will see for yourself.' As she spoke these words
，善財即見無量眾生，從四門入，皆優婆夷本願所請，既來集已，敷座令坐，隨其所須，給施飲食；乃至種種上妙資具，悉皆充足，令諸眾生，心生歡喜，安隱適悅，互相慶慰。而此器中，所出之物，無減無盡。
時，優婆夷作此施已，告善財言：「善男子！我唯知此菩薩無盡福德莊嚴藏解脫門，如諸菩薩摩訶薩無盡福德大莊嚴藏，甚深無底，猶如大海；廣大無際，猶若虛空；滿眾生心，如如意珠；所求皆得，如大寶聚；擁護一切，如輪圍山；長諸善根，如大雲雨；守護法藏，猶如關鑰；普集法寶，如妙高山；破無明闇，猶如燈燭；普蔭群生，猶如高蓋。而我云何能知、能說彼功德行？善男子！南方有城，名為大有，彼有長者，名具足智，汝詣彼問菩薩云何學菩薩行，修菩薩道。」
時，善財童子頂禮其足，繞無數匝，慇勤瞻仰，辭退而去。
爾時，善財童子得菩薩無盡莊嚴福德藏解脫門已，隨順思惟彼福德大海；觀察彼福德虛空；向彼福德聚；登彼福德山；攝彼福德藏；飲彼福德泉；游彼福德池；凈彼福德場；見彼福德藏；入彼福德教；開彼福德眼；行彼福德道；植彼福德種。漸次而行，至大有城，周遍詢求明智居士。于善知識心生渴仰，念善知識心無間斷，慕善知識志樂堅固，方便求見諸善知
【現代漢語翻譯】 現代漢語譯本：這時，善財童子看到無數眾生從四個門進入，都是優婆夷（在家女信徒）以本願請來的。他們來集會後，優婆夷鋪設座位讓他們坐下，並根據他們的需要，給予飲食；乃至各種上等的資具，都充分滿足，使眾生心中生起歡喜，安穩舒適，互相慶賀慰問。而這個器皿中，所出之物，沒有減少，也沒有窮盡。 這時，優婆夷做完這些佈施后，告訴善財說：『善男子！我只知道這個菩薩無盡福德莊嚴藏解脫門，像諸位菩薩摩訶薩（大菩薩）的無盡福德大莊嚴藏，深邃無底，猶如大海；廣大無邊，猶如虛空；滿足眾生心願，猶如如意寶珠；所求都能得到，猶如大寶藏；擁護一切，猶如輪圍山；增長各種善根，猶如大云降雨；守護佛法寶藏，猶如關鑰；普遍聚集佛法珍寶，猶如妙高山；破除無明黑暗，猶如燈燭；普遍庇廕眾生，猶如高大的傘蓋。而我怎麼能夠知道、能夠說出他們的功德和修行呢？善男子！南方有一座城市，名叫大有，那裡有一位長者，名叫具足智，你到那裡去請教他，菩薩如何學習菩薩的修行，修持菩薩的道。』 這時，善財童子頂禮優婆夷的腳，圍繞她無數圈，恭敬地瞻仰，然後告辭離去。 這時，善財童子得到菩薩無盡莊嚴福德藏解脫門后，隨順思惟那福德大海；觀察那福德虛空；趨向那福德聚集之處；登上那福德山；攝取那福德寶藏；飲用那福德泉水；遊歷那福德池；凈化那福德場地；見到那福德寶藏；進入那福德教誨；開啟那福德之眼；行走那福德之道；種植那福德種子。他逐漸前行，到達大有城，到處詢問尋找明智的居士。他對善知識心生渴求，思念善知識的心沒有間斷，仰慕善知識的志向堅定，方便地尋求見到各位善知識。
【English Translation】 English version: Then, Sudhana saw countless beings entering from the four gates, all of whom were invited by the Upasika's (female lay devotee) original vows. After they had gathered, the Upasika laid out seats for them to sit, and according to their needs, provided food and drink; even various superior supplies, all were fully satisfied, causing joy to arise in the hearts of the beings, making them feel peaceful and comfortable, and they congratulated and comforted each other. And the things that came out of this vessel, did not diminish, nor were they exhausted. At this time, after the Upasika had completed this giving, she said to Sudhana: 'Good man! I only know this Bodhisattva's inexhaustible treasury of blessed virtues, the door to liberation, like the inexhaustible great treasury of blessed virtues of all Bodhisattva Mahasattvas (great Bodhisattvas), which is deep and bottomless, like the great ocean; vast and boundless, like empty space; fulfilling the minds of beings, like a wish-fulfilling jewel; able to obtain whatever is sought, like a great treasure trove; protecting all, like the Cakravada Mountains; growing all good roots, like great clouds raining down; guarding the Dharma treasury, like a key; universally gathering the treasures of the Dharma, like Mount Sumeru; breaking the darkness of ignorance, like a lamp; universally sheltering all beings, like a high canopy. And how can I know, how can I speak of their merits and practices? Good man! To the south there is a city called Great Abundance, and there is an elder named Endowed with Wisdom, go there and ask him how Bodhisattvas learn the practices of Bodhisattvas, and cultivate the path of Bodhisattvas.' At this time, Sudhana bowed at the feet of the Upasika, circled her countless times, respectfully gazed upon her, and then took his leave. At this time, after Sudhana had obtained the door to liberation of the Bodhisattva's inexhaustible treasury of blessed virtues, he followed and contemplated that ocean of blessed virtues; observed that space of blessed virtues; approached that gathering place of blessed virtues; ascended that mountain of blessed virtues; collected that treasury of blessed virtues; drank from that spring of blessed virtues; traveled in that pond of blessed virtues; purified that field of blessed virtues; saw that treasury of blessed virtues; entered that teaching of blessed virtues; opened that eye of blessed virtues; walked that path of blessed virtues; planted that seed of blessed virtues. He gradually proceeded, arrived at the city of Great Abundance, and everywhere inquired and sought out wise lay practitioners. He felt a thirst for good teachers, his thoughts of good teachers were uninterrupted, his aspiration for good teachers was firm, and he sought to meet all good teachers by skillful means.
識常無厭足；愿得承事諸善知識，精勤匪懈，以善知識熏修其心。知由依止善知識故，能滿眾善；知由依止善知識故，能生眾福；知由依止善知識故，能長眾行；知由依止善知識故，不由他教，自能承事一切善友；知由依止善知識故，清凈一切菩薩諸根。如是思惟，長其善根、深其志樂、益其德本、廣其大悲、近一切智、具普賢道、照明一切諸佛正法、增長菩薩所有行愿、明照如來十力智光。
爾時，善財見彼居士在於城內，市四衢道七寶臺上，處於眾寶莊嚴之座；其座妙好，無數清凈，如意寶王，以為其身，種種金剛、帝青摩尼以為其足，寶繩珠網以為交絡，無垢藏摩尼寶而校飾之。復以五百妙寶形像，而為莊嚴；敷天寶衣，建天幢幡，張大寶網，施大寶帳，閻浮檀金以為其蓋；凈琉璃寶，以為其竿；令人執持，以覆其上；鵝王羽翮，以為其扇；白牦牛尾，以為其拂；悉以離垢妙寶莊嚴。天諸童子，執持左右，熏眾妙香，雨眾天華，晝夜常奏五百樂音，其音美妙，過於天樂，眾生聞者，無不歡悅。十千眷屬，前後圍繞，色相端嚴，人所喜見。天莊嚴具，以為嚴飾，出過天人，最勝無比，悉已成就菩薩志欲，皆與居士，同昔善根，侍立瞻對，承其教命。時，彼城內一切眾生，及虛空中所有天眾，于居士所，生隨
【現代漢語翻譯】 現代漢語譯本：
（菩薩）應當時常認識到（求法）沒有滿足的時候；（應當）希望能夠承事諸位善知識，精進勤勉而不懈怠，用善知識的教誨來薰陶自己的心。知道由於依止善知識的緣故，能夠圓滿各種善行；知道由於依止善知識的緣故，能夠產生各種福德；知道由於依止善知識的緣故，能夠增長各種修行；知道由於依止善知識的緣故，不用他人教導，自己就能夠承事一切善友；知道由於依止善知識的緣故，能夠清凈一切菩薩的諸根（指眼、耳、鼻、舌、身、意六根）。像這樣思惟，增長自己的善根，加深自己的志向和喜好，增益自己的德行根本，擴充套件自己的大悲心，接近一切智慧，具足普賢菩薩的道行，照亮一切諸佛的正法，增長菩薩所有的行愿，明照如來的十力智慧之光。
當時，善財童子看見那位居士在城內，在市中心四通八達的道路上，坐於七寶臺上，處於用各種珍寶裝飾的座位上；那個座位非常美妙，無數清凈的如意寶王作為它的主體，各種金剛、帝青摩尼（一種青色的寶石）作為它的足，用寶繩和珠網交織而成，用無垢藏摩尼寶（一種無瑕疵的寶石）來裝飾它。又用五百種美妙的寶物形象來作為裝飾；鋪設天上的寶衣，豎立天上的幢幡，張開巨大的寶網，施設巨大的寶帳，用閻浮檀金（一種金色的金屬）作為它的頂蓋；用清凈的琉璃寶作為它的竿；讓人拿著，用來遮蓋它的上面；用鵝王的羽毛作為它的扇子；用白牦牛的尾巴作為它的拂塵；全部用沒有瑕疵的美妙珍寶來裝飾。天上的童子，在左右侍奉，熏燒各種美妙的香，散落各種天上的花，日夜不停地演奏五百種樂器，那聲音美妙，勝過天上的音樂，眾生聽了，沒有不歡喜的。一萬眷屬，前後圍繞，容貌端正莊嚴，令人喜見。用天上的裝飾品來裝飾，超過天人，最為殊勝無比，全部都已經成就菩薩的志向和慾望，都與居士，有相同的往昔善根，侍立瞻仰，聽從他的教誨。當時，那個城內的一切眾生，以及虛空中所有的天眾，對於居士，生起隨喜之心。 English version:
(A Bodhisattva) should constantly recognize that there is no satiation in (seeking the Dharma); (one should) wish to serve all virtuous teachers, diligently and tirelessly, using the teachings of virtuous teachers to cultivate one's mind. Knowing that by relying on virtuous teachers, one can fulfill all good deeds; knowing that by relying on virtuous teachers, one can generate all blessings; knowing that by relying on virtuous teachers, one can increase all practices; knowing that by relying on virtuous teachers, without others' instruction, one can serve all virtuous friends; knowing that by relying on virtuous teachers, one can purify all the roots (referring to the six senses: eyes, ears, nose, tongue, body, and mind) of all Bodhisattvas. Thinking in this way, one increases one's good roots, deepens one's aspirations and joy, enhances the foundation of one's virtues, expands one's great compassion, approaches all wisdom, embodies the practices of Samantabhadra Bodhisattva, illuminates the true Dharma of all Buddhas, increases all the vows and practices of Bodhisattvas, and illuminates the ten powers of wisdom of the Tathagata.
At that time, Sudhana saw that the layperson was in the city, sitting on a seven-jeweled platform at the crossroads of the market, on a seat adorned with various treasures; that seat was extremely wonderful, with countless pure wish-fulfilling jewel kings as its main body, various diamonds and lapis lazuli (a blue gemstone) as its feet, interwoven with jeweled ropes and pearl nets, and decorated with flawless treasure-storing mani jewels (a flawless gemstone). It was also adorned with five hundred exquisite jewel images; it was covered with heavenly precious garments, erected with heavenly banners, spread with large jeweled nets, and set up with large jeweled tents, with Jambudvipa gold (a golden metal) as its canopy; with pure lapis lazuli jewels as its poles; held by people to cover its top; with goose king feathers as its fans; and with white yak tails as its whisks; all adorned with flawless and exquisite treasures. Heavenly children attended on the left and right, burning various exquisite incense, scattering various heavenly flowers, and constantly playing five hundred musical instruments day and night, the sound of which was so wonderful that it surpassed heavenly music, and all beings who heard it were delighted. Ten thousand attendants surrounded him, their appearances dignified and pleasing to the eye. They were adorned with heavenly ornaments, surpassing heavenly beings, most supreme and incomparable, all having already achieved the aspirations and desires of Bodhisattvas, all having the same past good roots as the layperson, standing in attendance, looking up to him, and listening to his teachings. At that time, all beings in that city, as well as all the heavenly beings in the sky, felt joy towards the layperson.
【English Translation】 (A Bodhisattva) should constantly recognize that there is no satiation in (seeking the Dharma); (one should) wish to serve all virtuous teachers, diligently and tirelessly, using the teachings of virtuous teachers to cultivate one's mind. Knowing that by relying on virtuous teachers, one can fulfill all good deeds; knowing that by relying on virtuous teachers, one can generate all blessings; knowing that by relying on virtuous teachers, one can increase all practices; knowing that by relying on virtuous teachers, without others' instruction, one can serve all virtuous friends; knowing that by relying on virtuous teachers, one can purify all the roots (referring to the six senses: eyes, ears, nose, tongue, body, and mind) of all Bodhisattvas. Thinking in this way, one increases one's good roots, deepens one's aspirations and joy, enhances the foundation of one's virtues, expands one's great compassion, approaches all wisdom, embodies the practices of Samantabhadra Bodhisattva, illuminates the true Dharma of all Buddhas, increases all the vows and practices of Bodhisattvas, and illuminates the ten powers of wisdom of the Tathagata. At that time, Sudhana saw that the layperson was in the city, sitting on a seven-jeweled platform at the crossroads of the market, on a seat adorned with various treasures; that seat was extremely wonderful, with countless pure wish-fulfilling jewel kings as its main body, various diamonds and lapis lazuli (a blue gemstone) as its feet, interwoven with jeweled ropes and pearl nets, and decorated with flawless treasure-storing mani jewels (a flawless gemstone). It was also adorned with five hundred exquisite jewel images; it was covered with heavenly precious garments, erected with heavenly banners, spread with large jeweled nets, and set up with large jeweled tents, with Jambudvipa gold (a golden metal) as its canopy; with pure lapis lazuli jewels as its poles; held by people to cover its top; with goose king feathers as its fans; and with white yak tails as its whisks; all adorned with flawless and exquisite treasures. Heavenly children attended on the left and right, burning various exquisite incense, scattering various heavenly flowers, and constantly playing five hundred musical instruments day and night, the sound of which was so wonderful that it surpassed heavenly music, and all beings who heard it were delighted. Ten thousand attendants surrounded him, their appearances dignified and pleasing to the eye. They were adorned with heavenly ornaments, surpassing heavenly beings, most supreme and incomparable, all having already achieved the aspirations and desires of Bodhisattvas, all having the same past good roots as the layperson, standing in attendance, looking up to him, and listening to his teachings. At that time, all beings in that city, as well as all the heavenly beings in the sky, felt joy towards the layperson.
順心、生愛樂心、生歡喜心，以心隨順、歡喜、愛樂善知識故，即起一切天拘蘇摩妙寶華云，普雨一切天拘蘇摩妙寶華雨。是諸人天，亦與居士往昔同種清凈善根。
爾時，善財見是事已，前禮其足，繞無數匝，合掌而立，白言：「聖者！我為利樂諸眾生故，發阿耨多羅三藐三菩提心；為令一切眾生滅除苦難故；為令一切眾生究竟安樂故；為令一切眾生出生死海故；為令一切眾生入法寶洲故；為令一切眾生枯竭愛河故；為令一切眾生起大慈悲故；為令一切眾生舍離貪著故；為令一切眾生渴仰佛智故；為令一切眾生越度生死大曠野故；為令一切眾生愛樂諸佛勝功德故；為令一切眾生出三界城故；為令一切眾生入一切智城故。以如是等種種利益，發菩提心，而未知菩薩云何學菩薩行，云何修菩薩道，而能攝護一切眾生，為諸眾生作依止處。我聞聖者善能誘誨，愿為我說。」
居士告言：「善哉！善哉！善男子！汝乃能為如是利故，發阿耨多羅三藐三菩提心。善男子！發阿耨多羅三藐三菩提心，是人難得！若能發心，是人則能求菩薩行，心無動轉，值遇善知識，心無厭足；親近善知識，心無勞倦；承事善知識，心無憂戚；供養善知識，終不退轉；愛念善知識，終不放舍；渴仰善知識，無暫懈息；求覓善知識，無
【現代漢語翻譯】 現代漢語譯本：他們心中感到順遂，生起愛慕和喜悅的心情，因為他們的心隨順、歡喜、愛慕善知識的緣故，隨即升起一切天界的拘蘇摩（kusuma，一種花名）妙寶花云，普遍降下一切天界的拘蘇摩妙寶花雨。這些人天，也與這位居士過去一同種下清凈的善根。 當時，善財童子見到這種景象后，上前頂禮居士的腳，繞行無數圈，合掌站立，說道：『聖者！我爲了利益和安樂一切眾生，發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）；爲了讓一切眾生滅除苦難；爲了讓一切眾生獲得究竟的安樂；爲了讓一切眾生脫離生死苦海；爲了讓一切眾生進入法寶洲；爲了讓一切眾生枯竭愛慾之河；爲了讓一切眾生生起大慈悲心；爲了讓一切眾生舍離貪著；爲了讓一切眾生渴求佛的智慧；爲了讓一切眾生超越生死的大曠野；爲了讓一切眾生愛慕諸佛的殊勝功德；爲了讓一切眾生脫離三界之城；爲了讓一切眾生進入一切智之城。我以這些種種利益，發起了菩提心，但還不知道菩薩如何學習菩薩的修行，如何修持菩薩之道，才能攝護一切眾生，成為眾生的依靠之處。我聽說聖者您善於教導，希望您能為我解說。』 居士回答說：『善哉！善哉！善男子！你能夠爲了這樣的利益，發起阿耨多羅三藐三菩提心，真是太好了！善男子！發起阿耨多羅三藐三菩提心的人是很難得的！如果能夠發起此心，這個人就能尋求菩薩的修行，心不會動搖，遇到善知識，心不會厭倦；親近善知識，心不會疲勞；侍奉善知識，心不會憂愁；供養善知識，最終不會退轉；愛念善知識，最終不會放棄；渴求善知識，不會有片刻懈怠；尋求善知識，不會有'
【English Translation】 English version: They felt content in their hearts, and generated loving and joyful minds. Because their minds were in accordance with, joyful in, and loving towards the virtuous teacher, immediately there arose clouds of exquisite heavenly kusuma (a type of flower) jewels, and a rain of exquisite heavenly kusuma jewels fell everywhere. These humans and devas also had planted pure roots of goodness together with the layperson in the past. At that time, Sudhana, having seen this event, went forward, bowed at the layperson's feet, circumambulated him countless times, stood with his palms joined, and said, 'O Holy One! For the benefit and happiness of all sentient beings, I have generated the anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment); to enable all sentient beings to eradicate suffering; to enable all sentient beings to attain ultimate happiness; to enable all sentient beings to escape the sea of birth and death; to enable all sentient beings to enter the island of the Dharma treasure; to enable all sentient beings to dry up the river of desire; to enable all sentient beings to generate great compassion; to enable all sentient beings to abandon attachment; to enable all sentient beings to thirst for the wisdom of the Buddha; to enable all sentient beings to cross the great wilderness of birth and death; to enable all sentient beings to love the supreme merits of all Buddhas; to enable all sentient beings to leave the city of the three realms; to enable all sentient beings to enter the city of omniscient wisdom. With these various benefits, I have generated the Bodhi mind, but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva, how to cultivate the path of a Bodhisattva, so as to be able to protect all sentient beings and become a refuge for them. I have heard that you, O Holy One, are skilled in teaching, and I wish that you would explain it to me.' The layperson replied, 'Excellent! Excellent! Good man! It is wonderful that you have generated the anuttara-samyak-sambodhi-citta for such benefits! Good man! It is rare for someone to generate the anuttara-samyak-sambodhi-citta! If one can generate this mind, then that person can seek the practice of a Bodhisattva, the mind will not waver, upon encountering a virtuous teacher, the mind will not be weary; upon drawing near to a virtuous teacher, the mind will not be fatigued; upon serving a virtuous teacher, the mind will not be troubled; upon making offerings to a virtuous teacher, one will ultimately not regress; upon loving and cherishing a virtuous teacher, one will ultimately not abandon them; upon thirsting for a virtuous teacher, there will not be a moment of laxity; upon seeking a virtuous teacher, there will not be'
時憩止；行善知識教，未曾怠惰；稟善知識命，心無誤失。善知識者，有大威力，難得親近、承事、供養，若能給侍、瞻禮、讚歎心無憂悔，則得具足一切功德，不為煩惱毒亂其心。善男子！汝見我此十千眷屬眾會人不？」
答言：「已見！」
居士言：「善男子！我已令其發阿耨多羅三藐三菩提心，生如來家，增長白法，安住無量諸波羅蜜；學佛十力，離世間種，住如來種；壞生死輪，轉凈法輪；滅三惡趣，住正法趣。如是等諸菩薩行，悉能成就，普能救護一切眾生。善男子！我得隨意出生福德藏解脫門，一切眾生凡有所須，悉滿其愿。所謂：須食與食，須飲與飲，如是種種衣服、瓔珞、華鬘、繒彩、燒香、涂香、末香、金銀、真珠、珍奇眾寶，種種幢幡，種種軒蓋、房舍、屋宅、倚臥之具，種種燈燭、病緣湯藥，種種船舫、象馬、車乘、奴婢、牛羊、及諸侍使，如是一切資生之物。亦復能與天冠寶飾、髻中明珠，乃至所愛妻、妾、男、女、眼、耳、鼻、舌、皮、肉、骨髓、身體、手足，不揀貧富、貴賤、好醜，隨其來意，皆悉與之，乃至為說真實妙法，使令修證，究竟圓滿。善男子！且待須臾，汝當自見。」說是語時，無量眾生，從種種方所、種種世界、種種國土、種種城邑、種種聚落、種種居處，
【現代漢語翻譯】 現代漢語譯本：休息時就停止休息；奉行善知識的教導，從不懈怠；遵從善知識的命令，心中沒有差錯。善知識具有強大的力量，難以親近、侍奉和供養，如果能夠侍奉、瞻仰、讚歎他們而心中沒有憂愁後悔，就能具足一切功德，不會被煩惱的毒素擾亂心智。善男子！你看到我這十千眷屬的集會了嗎？ 回答說：『已經看到了！』 居士說：『善男子！我已經讓他們發起了阿耨多羅三藐三菩提心（無上正等正覺之心），生於如來之家，增長清凈的善法，安住于無量的諸波羅蜜（到達彼岸的方法）；學習佛的十力，脫離世間的種子，安住于如來的種子；摧毀生死輪迴，轉動清凈的法輪；滅除三惡道，安住于正法之道。像這樣的菩薩行，都能成就，普遍能夠救護一切眾生。善男子！我得到了隨意出生福德藏的解脫門，一切眾生凡是有所需要的，都能滿足他們的願望。所謂：需要食物就給食物，需要飲水就給飲水，像這樣種種的衣服、瓔珞、華鬘、絲織品、薰香、涂香、末香、金銀、珍珠、珍奇的寶物，種種的幢幡，種種的軒蓋、房舍、屋宅、倚靠休息的用具，種種的燈燭、治療疾病的湯藥，種種的船隻、大象、馬匹、車乘、奴婢、牛羊以及各種侍從，像這樣一切生活所需的物品。也能夠給予天冠寶飾、髮髻中的明珠，乃至所愛的妻子、妾、男子、女子、眼睛、耳朵、鼻子、舌頭、面板、肉、骨髓、身體、手足，不分貧富、貴賤、美醜，隨他們的來意，都全部給予，甚至為他們宣說真實微妙的佛法，使他們修行證悟，最終圓滿。善男子！請稍等片刻，你將親自看到。』說這些話的時候，無量的眾生，從種種的地方、種種的世界、種種的國土、種種的城邑、種種的村落、種種的住所，
【English Translation】 English version: When it's time to rest, they rest; they follow the teachings of good teachers, never being lazy; they obey the commands of good teachers, with no mistakes in their hearts. Good teachers have great power, are difficult to approach, serve, and make offerings to. If one can serve, look up to, and praise them without worry or regret, then one will possess all merits and not have their mind disturbed by the poison of afflictions. Good man! Do you see this gathering of my ten thousand family members? He replied, 'I have seen them!' The householder said, 'Good man! I have already caused them to generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and perfect enlightenment), to be born into the family of the Tathagata (the Thus Come One), to increase pure good dharmas, to abide in immeasurable Paramitas (perfections); to learn the ten powers of the Buddha, to leave the seeds of the world, to abide in the seeds of the Tathagata; to destroy the wheel of birth and death, to turn the pure Dharma wheel; to extinguish the three evil paths, to abide in the path of the right Dharma. Such Bodhisattva practices, they can all accomplish, and they can universally save all sentient beings. Good man! I have obtained the liberation door of freely producing the treasury of merit, and all sentient beings, whatever they need, I can fulfill their wishes. That is to say: if they need food, I give them food; if they need drink, I give them drink; and so on, various clothes, necklaces, flower garlands, silk fabrics, incense, scented ointments, powdered incense, gold, silver, pearls, rare treasures, various banners, various canopies, houses, dwellings, resting places, various lamps and candles, medicines for illnesses, various boats, elephants, horses, carriages, servants, cattle, sheep, and various attendants, all such necessities of life. I can also give them jeweled crowns, bright pearls in their hair buns, even their beloved wives, concubines, sons, daughters, eyes, ears, noses, tongues, skin, flesh, bones, marrow, bodies, hands, and feet, without distinguishing between rich and poor, noble and lowly, beautiful and ugly, according to their intentions, I give them all, and even preach the true and wonderful Dharma to them, so that they may cultivate and realize it, ultimately achieving perfection. Good man! Please wait a moment, and you will see for yourself.' As he spoke these words, countless sentient beings, from various places, various worlds, various countries, various cities, various villages, various dwellings,
形類差別，愛樂不同，其數無量，皆以菩薩往昔願力，俱來集會。
爾時，居士知眾雲集，普遍觀察，繫念須臾，仰視虛空，如其所須，悉從空下，相續流入居士掌中。隨諸眾會，一切愿求，皆手授與，普令滿足。既滿愿已，生大歡喜，身色光悅，心意調柔，堪任受化，然後為說種種妙法。所謂：為得充足諸美食者，與說種種集福德門；演說一切離貧窮行，演說富饒甘露財行，演說法智大尊重行，演說相好莊嚴身行，成就威德降魔怨行，成就法喜禪悅食行；增長成就難屈伏行，善能了達無上食行，令得常命，色力安辯，具足法門。為得充足諸好飲者，與其說法，令于生死舍離渴愛，欣樂佛乘，入深法味；為得充足諸上味者，與其說法，皆令具足，充滿法味，證得如來味中上味；為得充足種種舟船及車乘者，與其宣說出離法門，皆令越度生死大海，載於最勝無上大乘；為得充足諸衣服者，與其說法，令得清凈慚愧之衣，乃至如來清凈妙相，金色面板，如是一切資生之物，隨意與之，靡不周贍。然後悉為如應說法，隨其所宜，各令悟入無上清凈智慧法門，既聞法已，還歸本處。
爾時，居士為善財童子顯示菩薩不可思議解脫境界已，告言：「善男子！我唯知此隨意出生福德藏解脫門，如諸菩薩摩訶薩成就寶手
【現代漢語翻譯】 現代漢語譯本：形體種類各不相同，喜好也各異，其數量無量無邊，這些都是由於菩薩往昔的願力，一同來到這裡。 當時，居士知道眾人已經聚集，便普遍地觀察，集中意念片刻，仰望虛空，如同他們所需要的，都從空中降下，連續不斷地流入居士的手掌中。隨著各個集會的需求，一切願望，都由他親手給予，普遍地使他們滿足。在滿足願望之後，他們都生起極大的歡喜，身色光澤，心意調和柔順，堪能接受教化，然後為他們宣說種種微妙的佛法。所謂：為那些想要得到充足美食的人，為他們宣說種種積聚福德的方法；演說一切遠離貧窮的行為，演說富饒甘露般的財富行為，演說法智大尊重的行為，演說相好莊嚴身體的行為，成就威德降伏魔怨的行為，成就法喜禪悅的飲食行為；增長成就難以屈服的行為，善於了達無上飲食的行為，使他們得到長久的壽命，容貌、力量、安穩和辯才，具足佛法。為那些想要得到充足美好飲品的人，為他們說法，使他們對於生死舍離渴愛，欣樂佛的教法，進入深奧的法味；為那些想要得到充足上等美味的人，為他們說法，都使他們具足，充滿法味，證得如來味中的上味；為那些想要得到充足各種舟船和車乘的人，為他們宣說出離的法門，都使他們超越生死大海，乘載於最殊勝無上的大乘；為那些想要得到充足各種衣服的人，為他們說法，使他們得到清凈慚愧的衣服，乃至如來清凈微妙的相好，金色的面板，像這樣一切生活所需的物品，都隨意給予他們，沒有不周全的。然後都為他們如理如實地說法，隨著他們各自的根性，使他們領悟進入無上清凈智慧的法門，聽聞佛法之後，就回到各自原來的地方。 當時，居士為善財童子顯示菩薩不可思議的解脫境界之後，告訴他說：『善男子！我只知道這種隨意出生福德藏的解脫法門，像諸位菩薩摩訶薩成就寶手（擁有寶貴的手）』
【English Translation】 English version: The forms and categories are different, and their loves and desires are not the same. Their numbers are immeasurable, and they all come together due to the past vows of the Bodhisattvas. At that time, the householder, knowing that the assembly had gathered, observed them universally, focused his mind for a moment, and looked up at the empty space. As they needed, everything descended from the sky, continuously flowing into the householder's palms. According to the needs of each gathering, all their wishes were granted by his own hands, universally satisfying them. After their wishes were fulfilled, they all experienced great joy, their bodies radiant, their minds harmonious and gentle, capable of receiving teachings. Then, he expounded various wonderful Dharma teachings for them. Namely: for those who desired to obtain sufficient delicious food, he taught various methods of accumulating merit; he expounded all practices to be free from poverty, he expounded the practice of abundant nectar-like wealth, he expounded the practice of great respect for the wisdom of the Dharma, he expounded the practice of adorning the body with excellent marks, he expounded the practice of achieving majestic power to subdue demonic enemies, he expounded the practice of achieving the joy of Dharma and the bliss of meditation as nourishment; he increased and accomplished the practice of being difficult to subdue, he was skilled in understanding the supreme nourishment, enabling them to obtain long life, beauty, strength, peace, and eloquence, fully equipped with the Dharma. For those who desired to obtain sufficient fine drinks, he taught them the Dharma, enabling them to abandon craving for birth and death, to rejoice in the Buddha's teachings, and to enter the profound taste of the Dharma; for those who desired to obtain sufficient superior flavors, he taught them the Dharma, enabling them to be fully equipped, filled with the taste of the Dharma, and to attain the supreme taste among the tastes of the Tathagata; for those who desired to obtain sufficient various boats and vehicles, he expounded the Dharma of liberation, enabling them to cross the ocean of birth and death, and to be carried on the most supreme and unsurpassed Great Vehicle; for those who desired to obtain sufficient various clothes, he taught them the Dharma, enabling them to obtain the clothes of pure shame and remorse, and even the pure and wonderful marks of the Tathagata, golden skin. All such necessities of life were given to them at will, without any lack. Then, he taught them the Dharma appropriately, according to their respective capacities, enabling them to realize and enter the Dharma of unsurpassed pure wisdom. After hearing the Dharma, they returned to their original places. At that time, after the householder had shown Sudhana the inconceivable liberation realm of the Bodhisattva, he said, 'Good man! I only know this liberation gate of the treasury of merit that arises at will, like the Bodhisattvas Mahasattvas who have achieved the precious hand (having a precious hand).'
，遍覆十方一切世界，為供養佛普施眾生，以自在力，興種種色寶云，雨種種色寶雨；所謂：種種色瓔珞、種種色寶冠、種種色妙鬘、種種色世服、種種色法衣、種種色嚴具、種種色寶華、種種色妙香、種種色涂香、種種色末香、種種色樓閣、種種色寶蓋、種種色幢幡、種種色音樂，其聲美妙，歌贊佛法，乃至種種資生之具，普遍一切眾生住處，充滿一切佛剎道場，悉以供養一切諸佛，亦為成熟一切眾生，而我云何能知、能說彼諸功德自在神力？善男子！於此南方有一大城，名師子宮，彼有長者，名尊法寶髻，汝往彼問菩薩云何學菩薩行，修菩薩道。」
時，善財童子歡喜踴躍，深自慶幸，知因一切善知識故，圓滿功德，于善知識，尊重謙卑，如弟子禮。作如是念：「由此居士，開悟於我，令我得聞希有之法。」由是思惟，不斷愛念善知識見、不壞尊重善知識心、常樂受行善知識教、決定信順善知識語、敬善知識展轉增勝、事善知識心無退轉，頂禮其足，繞無數匝，慇勤瞻仰，辭退而去。
大方廣佛華嚴經卷第十 大正藏第 10 冊 No. 0293 大方廣佛華嚴經
大方廣佛華嚴經卷第十一
罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品
爾時，善財童子于居士所
【現代漢語翻譯】 現代漢語譯本：遍佈十方一切世界，爲了供養佛陀，普遍施予眾生，以自在的力量，興起種種顏色的寶云，降下種種顏色的寶雨；包括：種種顏色的瓔珞（一種頸飾）、種種顏色的寶冠、種種顏色的美妙花鬘（花環）、種種顏色的世俗服裝、種種顏色的法衣、種種顏色的莊嚴飾品、種種顏色的寶華、種種顏色的妙香、種種顏色的涂香、種種顏色的末香、種種顏色的樓閣、種種顏色的寶蓋、種種顏色的幢幡、種種顏色的音樂，其聲音美妙，歌頌讚美佛法，乃至種種生活所需的物品，普遍充滿一切眾生居住的地方，充滿一切佛剎道場，全部用來供養一切諸佛，也爲了成就一切眾生，而我怎麼能夠知道、能夠說出那些功德自在的神力呢？善男子！在這南方有一座大城，名叫師子宮（獅子宮），那裡有一位長者，名叫尊法寶髻（尊重佛法，以寶為髻），你到那裡去請教菩薩如何學習菩薩的修行，修持菩薩的道。」 當時，善財童子歡喜踴躍，內心深感慶幸，知道是因為一切善知識的緣故，才得以圓滿功德，對於善知識，尊重謙卑，如同弟子一般。他這樣想道：『因為這位居士，開悟了我，使我聽聞了如此稀有的佛法。』由於這樣的思惟，他不斷地愛念善知識的教誨，不破壞尊重善知識的心，常常樂於接受並實行善知識的教導，堅定地信順善知識的話語，對善知識的尊敬不斷增長，侍奉善知識的心沒有退轉，他頂禮善知識的足，繞行無數圈，慇勤地瞻仰，然後告辭離去。 《大方廣佛華嚴經》卷第十 大正藏第 10 冊 No. 0293 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第十一 罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品 當時，善財童子在居士那裡
【English Translation】 English version: Spreading over all the worlds in the ten directions, for the purpose of making offerings to the Buddhas and universally bestowing upon all sentient beings, with their power of self-mastery, they raise clouds of various colors of jewels and rain down jewels of various colors; namely: various colors of necklaces, various colors of jeweled crowns, various colors of exquisite garlands, various colors of worldly garments, various colors of Dharma robes, various colors of adornments, various colors of precious flowers, various colors of exquisite fragrances, various colors of scented ointments, various colors of powdered incense, various colors of pavilions, various colors of jeweled canopies, various colors of banners and streamers, various colors of music, the sounds of which are beautiful, singing praises of the Buddha's teachings, and even various necessities of life, universally filling all the places where sentient beings dwell, filling all the Buddha-lands and Bodhimandas, all of which are used to make offerings to all the Buddhas, and also to mature all sentient beings. How can I know or describe those meritorious virtues and powers of self-mastery? Good man! In this southern direction, there is a great city called Simhapura (Lion City), where there is an elder named Dharmaratnakuta (Jewel Crest of Dharma), go there and ask him how Bodhisattvas learn the Bodhisattva practices and cultivate the Bodhisattva path.』 At that time, Sudhana (Good Wealth) was filled with joy and elation, deeply feeling fortunate, knowing that it was because of all the good teachers that he was able to perfect his merits. Towards the good teachers, he was respectful and humble, like a disciple. He thought to himself: 『Because of this layperson, I have been enlightened, and I have heard such rare Dharma.』 Because of this thought, he constantly cherished the good teachers, did not break his respect for them, was always happy to receive and practice their teachings, firmly believed and followed their words, his respect for them grew increasingly, and his mind in serving them did not regress. He bowed at their feet, circumambulated them countless times, gazed upon them with earnestness, and then took his leave. The Avatamsaka Sutra, Volume 10 Taisho Tripitaka Volume 10, No. 0293, The Avatamsaka Sutra The Avatamsaka Sutra, Volume 11 Translated by Tripitaka Prajna of Kasmira under Imperial Decree, Entering the Inconceivable Liberation Realm, The Chapter on the Vows and Practices of Samantabhadra At that time, Sudhana was at the layperson's place
，聞此甚深解脫門已，思惟修習，決定無間。游彼福德海，凈彼福德田，趣彼福德津，仰彼福德山，開彼福德藏，轉彼福德輪，觀彼福德法，植彼福德因，生彼福德力，增彼福德勢，長彼福德心，悟彼福德門。漸次行詣師子宮城，周遍推求寶髻長者。見在市中，遽即頂禮。繞無數匝，合掌前立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行，云何修菩薩道。善哉！聖者！愿為我說諸菩薩道，我乘此道趣一切智。」
爾時，長者執善財手，將詣其家，示其所居，告善財言：「善男子！汝且觀我所居舍宅。」
爾時，善財即遍觀察，見其舍宅廣博嚴麗，于其四面各開二門，閻浮檀金之所合成。白銀為墻，周匝圍繞；玻璃為殿，雜寶莊嚴；紺琉璃寶，以為樓閣；硨磲妙寶而為其柱；階墀、軒檻、戶牖、窗闥，靡不咸以眾寶所成，百千種寶莊嚴校飾，碼瑙寶池，香水盈滿；四面欄楯，絡以真珠；雜寶樹林，周遍行列。赤珠摩尼為師子座，阿僧祇寶間錯莊嚴；毗盧遮那摩尼寶王以為其帳。于其座前左右，建立光焰熾盛摩尼寶幢。雜色光明如意珠王而為其網，以覆其上。于其宅內有大樓閣，高十層級，層開八門。善財入已，次第觀察。見最下層，施以種種上味飲食。見第二層，施諸寶衣及
【現代漢語翻譯】 現代漢語譯本：聽聞這甚深解脫之門后，應當思惟修習，決不間斷。遊歷那福德之海，凈化那福德之田，趨向那福德之津渡，仰望那福德之山，開啟那福德之藏，轉動那福德之輪，觀察那福德之法，種植那福德之因，生起那福德之力，增長那福德之勢，培養那福德之心，領悟那福德之門。逐漸前往師子宮城，四處尋訪寶髻（Ratna-chuda）長者。見到他在市集中，立刻頂禮。繞行無數圈，合掌站立，說道：『聖者！我已先發了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），但還不知道菩薩如何學習菩薩行，如何修菩薩道。善哉！聖者！愿您為我講述諸菩薩道，我將乘此道趨向一切智（Sarvajna，一切智慧）。』 當時，長者握住善財（Sudhana）的手，帶他到自己的家中，向他展示自己的住所，告訴善財說：『善男子！你且看看我所居住的宅院。』 當時，善財便四處觀察，看到他的宅院廣闊而華麗，四面各開兩扇門，都是用閻浮檀金（Jambudvipa gold）製成。白銀為墻，環繞四周；玻璃為殿，用各種珍寶裝飾；紺琉璃寶（Indranila-mani）作為樓閣；硨磲（Tridacna）妙寶作為柱子；臺階、欄桿、門窗，無一不是用各種珍寶製成，用成百上千種珍寶裝飾點綴，瑪瑙寶池，充滿香水；四面欄桿，用珍珠串連；各種珍寶樹林，周遍排列。赤珠摩尼（Red pearl mani）作為獅子座，用無數珍寶交錯裝飾；毗盧遮那摩尼寶王（Vairocana-mani-raja）作為帳幔。在座位前左右，豎立著光焰熾盛的摩尼寶幢。各種顏色的光明如意珠王（Cintamani-raja）作為網，覆蓋在上面。在他的宅院內有高大的樓閣，高十層，每層開八扇門。善財進入后，依次觀察。看到最下層，擺放著各種上等美味的飲食。看到第二層，擺放著各種珍寶衣服和
【English Translation】 English version: Having heard this profound gate of liberation, one should contemplate and practice it, without interruption. One should travel in that ocean of merit, purify that field of merit, approach that ferry of merit, look up to that mountain of merit, open that treasury of merit, turn that wheel of merit, observe that dharma of merit, plant that cause of merit, generate that power of merit, increase that momentum of merit, cultivate that mind of merit, and realize that gate of merit. Gradually, he went to the city of Lion Palace, and searched everywhere for the elder Ratna-chuda (Jewel Crest). Seeing him in the market, he immediately bowed down. He circled him countless times, put his palms together, and stood before him, saying: 'Holy one! I have already generated the mind of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), but I do not yet know how a Bodhisattva learns the Bodhisattva practices, and how a Bodhisattva cultivates the Bodhisattva path. Excellent! Holy one! May you explain to me the paths of the Bodhisattvas, so that I may take this path to reach Sarvajna (Omniscience).' At that time, the elder took Sudhana's (Good Wealth) hand, led him to his home, showed him his residence, and said to Sudhana: 'Good man! Please observe the dwelling where I reside.' At that time, Sudhana observed everywhere, and saw that his residence was vast and magnificent, with two doors on each of the four sides, all made of Jambudvipa gold. Silver was used for the walls, surrounding the area; glass was used for the halls, adorned with various treasures; Indranila-mani (Sapphire) was used for the pavilions; Tridacna (Giant Clam) treasures were used for the pillars; the steps, railings, doors, and windows were all made of various treasures, decorated with hundreds and thousands of kinds of treasures, with agate ponds filled with fragrant water; the railings on all sides were strung with pearls; various treasure tree groves were arranged all around. Red pearl mani was used for the lion seat, adorned with countless treasures intertwined; Vairocana-mani-raja (Vairocana Jewel King) was used as the canopy. To the left and right of the seat, mani treasure banners with blazing flames were erected. Various colored light Cintamani-raja (Wish-fulfilling Jewel King) was used as a net, covering the top. Inside his residence was a large pavilion, ten stories high, with eight doors on each story. After Sudhana entered, he observed each level in order. He saw that on the lowest level, various kinds of delicious food were offered. He saw that on the second level, various treasure clothes and
眾財物。見第三層，普施一切寶莊嚴具。見第四層，施諸采女，言辭善巧，隨意眷屬並所受用上妙珍寶。見第五層，五地菩薩雲集其中，為安眾生演說妙法。諸所施為，無非利樂成就如來最勝論者陀羅尼門諸三昧海，及諸世間種種明智光明印行。見第六層，有諸菩薩，皆已成就甚深智慧；了達法性，得大總持；三明六通，皆悉具足；入普藏門，出障礙境；住不二法，現佛威儀。于不可說妙莊嚴海道場眾中，而共集會。各以異名，分別顯示般若波羅蜜門；所謂：寂靜藏般若波羅蜜門，善巧分別諸眾生智般若波羅蜜門，不可動轉般若波羅蜜門，離欲光明般若波羅蜜門，不可降伏藏般若波羅蜜門，照眾生輪般若波羅蜜門，隨順教網般若波羅蜜門，功德海藏般若波羅蜜門，普眼捨得般若波羅蜜門，入無盡藏隨順修行般若波羅蜜門，入一切世間無盡方便海般若波羅蜜門，入隨諸世間一切教海般若波羅蜜門，無礙辯才般若波羅蜜門，隨順眾生普照無礙般若波羅蜜門，離垢光明般若波羅蜜門，常觀宿緣而布法雲般若波羅蜜門。說如是等百萬阿僧祇般若波羅蜜門，遍不可說道場眾會，顯示莊嚴甚深智慧。見第七層，得如響忍。諸菩薩等充滿其中，以方便智分別演說諸出離門，悉能聞持一切如來所說正法。見第八層，得不退轉神通智力。
【現代漢語翻譯】 現代漢語譯本 （在塔的）第三層，看見（菩薩）普遍施捨一切珍寶裝飾品。（在塔的）第四層，（菩薩）施捨眾多善於言辭、能隨意侍奉的采女，以及她們所享用的上等珍寶。（在塔的）第五層，五地菩薩聚集在那裡，爲了安頓眾生而演說微妙的佛法。他們所做的一切，無非是爲了利益眾生，成就如來最殊勝的論者陀羅尼門（總持法門的入口）的各種三昧海（禪定之海），以及世間種種明智的光明印行（智慧的實踐）。（在塔的）第六層，有許多菩薩，他們都已成就了甚深的智慧；通達了法性（諸法的真實本性），獲得了大總持（能總攝憶持一切法而不忘失的智慧）；三明（宿命明、天眼明、漏盡明）六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）都完全具備；進入了普藏門（一切法寶藏的入口），脫離了障礙的境界；安住于不二法（超越對立的真理），展現出佛的威儀。在不可思議的微妙莊嚴海的道場大眾中，他們共同（宣講佛法）。各自用不同的名稱，分別顯示般若波羅蜜門（通往智慧彼岸的法門）；即：寂靜藏般若波羅蜜門，善巧分別諸眾生智般若波羅蜜門，不可動轉般若波羅蜜門，離欲光明般若波羅蜜門，不可降伏藏般若波羅蜜門，照眾生輪般若波羅蜜門，隨順教網般若波羅蜜門，功德海藏般若波羅蜜門，普眼捨得般若波羅蜜門，入無盡藏隨順修行般若波羅蜜門，入一切世間無盡方便海般若波羅蜜門，入隨諸世間一切教海般若波羅蜜門，無礙辯才般若波羅蜜門，隨順眾生普照無礙般若波羅蜜門，離垢光明般若波羅蜜門，常觀宿緣而布法雲般若波羅蜜門。宣說如此等百萬阿僧祇（無數）般若波羅蜜門，遍佈不可思議的道場大眾，顯示莊嚴甚深的智慧。（在塔的）第七層，（菩薩）獲得瞭如響忍（對佛法理解如回聲般迅速而清晰）。諸位菩薩充滿其中，用方便智慧分別演說各種出離之門，都能聽聞並受持一切如來所說的正法。（在塔的）第八層，（菩薩）獲得了不退轉的神通智力。
【English Translation】 English version In the third level, one sees (Bodhisattvas) universally bestowing all kinds of precious ornaments. In the fourth level, (Bodhisattvas) bestow numerous skillful and eloquent maidens, along with the exquisite treasures they enjoy. In the fifth level, Bodhisattvas of the fifth stage gather, expounding the marvelous Dharma to settle sentient beings. All their actions are solely for the benefit and happiness of sentient beings, accomplishing the various Samadhi seas (seas of meditative concentration) of the Dharani gate (entrance to the gate of total retention), which is the most supreme discourse of the Tathagata (Buddha), as well as the practices of the light of various kinds of clear wisdom in the world. In the sixth level, there are many Bodhisattvas who have all attained profound wisdom; they have penetrated the nature of Dharma (the true nature of all phenomena), obtained great Dharani (the wisdom to retain all teachings without forgetting); they are fully equipped with the three insights (past lives, divine eye, and extinction of outflows) and six supernormal powers (divine eye, divine ear, knowing others' minds, past lives, magical powers, and extinction of outflows); they have entered the gate of universal treasury (the entrance to the treasury of all Dharma treasures), transcended the realm of obstacles; they abide in the non-dual Dharma (the truth beyond duality), manifesting the majestic demeanor of the Buddha. In the assembly of the inconceivable, wondrous, and adorned sea of the Bodhimanda (place of enlightenment), they jointly (proclaim the Dharma). Each using different names, they separately reveal the Prajnaparamita gates (gates to the other shore of wisdom); namely: the Prajnaparamita gate of the silent treasury, the Prajnaparamita gate of skillfully distinguishing the wisdom of all sentient beings, the Prajnaparamita gate of immovability, the Prajnaparamita gate of the light of detachment, the Prajnaparamita gate of the invincible treasury, the Prajnaparamita gate of illuminating the wheel of sentient beings, the Prajnaparamita gate of following the net of teachings, the Prajnaparamita gate of the treasury of merit, the Prajnaparamita gate of universal vision and relinquishment, the Prajnaparamita gate of entering the inexhaustible treasury and practicing accordingly, the Prajnaparamita gate of entering the inexhaustible sea of skillful means in all worlds, the Prajnaparamita gate of entering all the seas of teachings in all worlds, the Prajnaparamita gate of unobstructed eloquence, the Prajnaparamita gate of universally illuminating without obstruction in accordance with sentient beings, the Prajnaparamita gate of the light of purity, and the Prajnaparamita gate of constantly contemplating past causes and spreading the clouds of Dharma. They expound such millions of Asankhya (countless) Prajnaparamita gates, pervading the inconceivable assembly of the Bodhimanda, displaying the adorned and profound wisdom. In the seventh level, (Bodhisattvas) attain the forbearance of echo (understanding of Dharma as swift and clear as an echo). The Bodhisattvas are filled within, using skillful wisdom to separately expound the various gates of liberation, and are able to hear and uphold all the true Dharma spoken by all the Tathagatas. In the eighth level, (Bodhisattvas) attain the power of non-retrogression, supernormal abilities, and wisdom.
無量菩薩共集其中，以微細智觀諸世間。知諸佛剎道場眾會，如幻如焰，如影如像，無有實性。見諸如來無分別境，現一切佛普遍色身，能以一音遍十方界，其身普詣一切道場，盡於法界，靡不周遍。普入佛境，普見佛身，普能受持一切佛法，普於一切佛眾會中，而為上首，演說法要。見第九層，一生所繫諸菩薩眾于中集會。見第十層，一切如來充滿其中。從初發心，修菩薩行，超生死輪，成大愿海，具勝神通，得勝自在。以勝威力，凈佛國土，殊勝莊嚴。普現十方道場眾會，演說正法，乃至示滅。盡未來際，調伏、利益、化度眾生，如是一切悉使明見。
爾時，善財見如是等奇特事已，白言：「聖者！昔於何處，種何善根，獲如是等殊勝果報，致此一切清凈眾會。」
長者告言：「善男子！我念往昔過佛剎極微塵數劫，有世界名種種色莊嚴輪；佛號無邊光圓滿法界普莊嚴王如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。與百千億聲聞眾俱智毗盧遮那而為上首。復與百千億菩薩眾俱智日威德光而為上首。時，彼國王名法自在，佛受王請，入摩尼幢莊嚴園中，我于衢路奏妙樂音，燒一丸香而以供養。由彼如來與諸菩薩及聲聞眾受我供故，令此香菸起大香云，普遍虛空而
【現代漢語翻譯】 現代漢語譯本 無量的菩薩聚集在那裡，用精微的智慧觀察各個世間。他們知道諸佛的剎土（佛的國土）道場（佛陀講經說法的場所）集會，都如幻象、如火焰、如影子、如映象一般，沒有真實的自性。他們見到諸如來（佛的稱號）無分別的境界，顯現一切佛普遍的色身（佛的身體），能用一個聲音遍佈十方世界，他們的身體普遍到達一切道場，遍及整個法界（宇宙），沒有哪個地方不周遍。他們普遍進入佛的境界，普遍見到佛的身相，普遍能夠受持一切佛法，普遍在一切佛的集會中，作為首領，演說佛法的要義。他們見到第九層，一生補處（指下一世將成佛的菩薩）的諸菩薩眾在那裡。他們見到第十層，一切如來充滿其中。從最初發心，修行菩薩行，超越生死輪迴，成就大愿海，具備殊勝的神通，得到殊勝的自在。他們以殊勝的威力，清凈佛的國土，使其殊勝莊嚴。普遍顯現在十方道場的集會中，演說正法，乃至示現涅槃（佛的圓寂）。直到未來無盡的時間，調伏、利益、教化眾生，這一切都使他們清楚地看見。 當時，善財（菩薩名）見到這些奇特的事情后，問道：『聖者！您過去在什麼地方，種下什麼善根，獲得如此殊勝的果報，導致這一切清凈的集會？』 長者（指彌勒菩薩）回答說：『善男子！我回憶過去，經過像佛剎（佛的國土）極微塵數那樣多的劫（時間單位），有一個世界名叫種種色莊嚴輪；佛號無邊光圓滿法界普莊嚴王如來（佛的十號之一）、應（佛的十號之一）、正遍知（佛的十號之一）、明行足（佛的十號之一）、善逝（佛的十號之一）、世間解（佛的十號之一）、無上士（佛的十號之一）、調御丈夫（佛的十號之一）、天人師（佛的十號之一）、佛（佛的十號之一）、世尊（佛的十號之一）。與百千億聲聞（聽聞佛法而修行的人）眾在一起，以智毗盧遮那（佛名）為首。又與百千億菩薩眾在一起，以智日威德光（菩薩名）為首。當時，那個國王名叫法自在，佛接受國王的邀請，進入摩尼幢莊嚴園中，我在道路上演奏美妙的音樂，燒了一丸香來供養。由於那位如來與諸菩薩及聲聞眾接受我的供養，使得這香菸升起巨大的香云，普遍覆蓋虛空，而
【English Translation】 English version Limitless Bodhisattvas gathered there, observing all the worlds with subtle wisdom. They knew that the Buddha-lands (Buddha's realms), the Bodhimandas (places of enlightenment), and the assemblies were like illusions, flames, shadows, and reflections, without any real substance. They saw the Buddhas' (title for an enlightened being) non-discriminating realms, manifesting the universal form of all Buddhas, capable of pervading the ten directions with a single sound. Their bodies reached all Bodhimandas, extending throughout the entire Dharma-realm (universe), without any place not being reached. They universally entered the Buddha's realm, universally saw the Buddha's form, universally were able to uphold all the Buddha's teachings, and universally, in all the Buddha's assemblies, acted as leaders, expounding the essence of the Dharma. They saw the ninth level, where the Bodhisattvas destined to become Buddhas in their next life were. They saw the tenth level, filled with all the Tathagatas (another title for a Buddha). From their initial aspiration, they cultivated the Bodhisattva path, transcended the cycle of birth and death, achieved the great ocean of vows, possessed supreme spiritual powers, and attained supreme freedom. With supreme power, they purified the Buddha-lands, making them supremely adorned. They universally manifested in the assemblies of the Bodhimandas in the ten directions, expounding the true Dharma, even until demonstrating Nirvana (the passing away of a Buddha). Until the endless future, they tamed, benefited, and transformed sentient beings, and all of this they clearly saw. At that time, Sudhana (name of a Bodhisattva), having seen these extraordinary things, asked: 'Holy One! Where in the past did you plant what good roots to obtain such supreme rewards, leading to all these pure assemblies?' The elder (referring to Maitreya Bodhisattva) replied: 'Good man! I recall in the past, after countless kalpas (eons) like the number of dust motes in a Buddha-land (Buddha's realm), there was a world named Various Colors Adorned Wheel; the Buddha was named Boundless Light Perfect Dharma-realm Universally Adorned King Tathagata (one of the ten titles of a Buddha), Arhat (one of the ten titles of a Buddha), Samyaksambuddha (one of the ten titles of a Buddha), Vidyacharana-sampanna (one of the ten titles of a Buddha), Sugata (one of the ten titles of a Buddha), Lokavid (one of the ten titles of a Buddha), Anuttara (one of the ten titles of a Buddha), Purushadamyasarathi (one of the ten titles of a Buddha), Shastha Devamanushyanam (one of the ten titles of a Buddha), Buddha (one of the ten titles of a Buddha), Bhagavan (one of the ten titles of a Buddha). He was with hundreds of billions of Shravakas (disciples who hear the teachings) with Jnana Vairochana (name of a Buddha) as their leader. He was also with hundreds of billions of Bodhisattvas with Jnana Surya Tejas (name of a Bodhisattva) as their leader. At that time, the king was named Dharma Freedom, and the Buddha accepted the king's invitation to enter the Mani Banner Adorned Garden. I played beautiful music on the road and burned a ball of incense as an offering. Because that Tathagata and the Bodhisattvas and Shravakas accepted my offering, this incense smoke rose into a great cloud of incense, universally covering the void, and'
為蔭蓋，于閻浮提七日七夜普雨種種無邊眾色眾生身相微妙香云。又令樂音出生種種美妙音聲，普遍虛空演出如來不可思議三世無礙廣大智聚，令其聞者除滅一切煩惱垢障；增長一切真實善根；速疾圓滿一切智智；普能發起種種神通。我時以此供養善根迴向三處：一愿永離貧窮困苦；二愿常見諸佛菩薩；三愿恒聞諸佛正法。由是因緣，故獲斯報。
「善男子！我唯知此菩薩無障礙愿普遍莊嚴福德藏解脫門。如諸菩薩摩訶薩得不思議功德寶藏，出不思議無量功德；入無分別如來身海，蔭無分別無上法雲；修無分別功德助道；起無分別普賢行網；證無分別三昧境界等無分別菩薩善根；住無分別如來所住；見無分別三世平等，於一切劫不生疲厭；住不可壞普眼境界自在之地。而我云何能知、能說彼功德行？善男子！南方有國名曰藤根；其國有城名普遍門；中有長者名為普眼；汝詣彼問菩薩云何學菩薩行、修菩薩道。」
時，善財童子頂禮其足，繞無數匝，慇勤瞻仰，辭退而去。
爾時，善財童子于寶髻長者所聞此解脫已，深入諸佛無量知見，安住菩薩無量勝行，了達菩薩無量方便，希求菩薩無量法門，清凈菩薩無量信解，明利菩薩無量諸根，成就菩薩無量欲樂，通達菩薩無量行門，增長菩薩無量願力，建
【現代漢語翻譯】 現代漢語譯本 爲了遮蔽，在閻浮提（Jambudvipa，指我們所居住的這個世界）七天七夜普遍降下種種無邊色彩、眾生身相的微妙香云。又讓樂音發出種種美妙的聲音，普遍在虛空中演說如來不可思議的三世無礙廣大智慧聚集，使聽到的人消除一切煩惱垢障；增長一切真實善根；迅速圓滿一切智慧；普遍能夠發起種種神通。我當時用這個供養的善根迴向三個地方：一愿永遠脫離貧窮困苦；二愿常常見到諸佛菩薩；三愿恒常聽聞諸佛正法。由於這個因緣，所以獲得這樣的果報。 『善男子！我只知道這個菩薩無障礙愿普遍莊嚴福德藏解脫門。像諸位菩薩摩訶薩（Bodhisattva-Mahasattva，指大菩薩）得到不可思議的功德寶藏，生出不可思議的無量功德；進入無分別的如來身海，遮蔽無分別的無上法雲；修習無分別的功德助道；發起無分別的普賢行網；證得無分別的三昧境界等無分別的菩薩善根；安住無分別的如來所住；見到無分別的三世平等，在一切劫中不生疲厭；安住不可破壞的普眼境界自在之地。而我怎麼能夠知道、能夠說出他的功德行為呢？善男子！南方有個國家名叫藤根；那個國家有座城市名叫普遍門；城中有一位長者名叫普眼；你到他那裡去問，菩薩如何學習菩薩行、修菩薩道。』 當時，善財童子頂禮他的腳，繞了無數圈，慇勤地瞻仰，告辭離去。 這時，善財童子從寶髻長者那裡聽聞這個解脫法門后，深入諸佛無量的知見，安住菩薩無量的殊勝行為，通達菩薩無量的方便法門，希求菩薩無量的法門，清凈菩薩無量的信解，明利菩薩無量的諸根，成就菩薩無量的欲樂，通達菩薩無量的修行法門，增長菩薩無量的願力，建立
【English Translation】 English version For the sake of providing shade, for seven days and seven nights in Jambudvipa (the world we inhabit), it universally rained down various boundless colors, subtle fragrant clouds embodying the forms of sentient beings. It also caused musical sounds to arise, producing various beautiful voices, universally proclaiming in the void the Tathagata's (Buddha's) inconceivable, unobstructed, vast wisdom accumulated over the three periods of time, enabling those who heard it to eliminate all afflictions and defilements; increase all true roots of goodness; quickly perfect all wisdom; and universally be able to generate various spiritual powers. At that time, I dedicated the roots of goodness from this offering to three places: first, I wished to be forever free from poverty and suffering; second, I wished to always see all Buddhas and Bodhisattvas; third, I wished to constantly hear the true Dharma of all Buddhas. Due to these causes and conditions, I obtained such a reward. 'Good man! I only know this Bodhisattva's unobstructed vow, the universally adorned treasury of merit, liberation gate. Like all Bodhisattva-Mahasattvas (great Bodhisattvas) who obtain inconceivable treasures of merit, producing inconceivable, immeasurable merits; entering the non-discriminating ocean of the Tathagata's body, shading the non-discriminating supreme Dharma cloud; cultivating non-discriminating meritorious aids to the path; initiating the non-discriminating net of Samantabhadra's practices; realizing the non-discriminating samadhi states and other non-discriminating roots of goodness of Bodhisattvas; abiding in the non-discriminating abode of the Tathagata; seeing the non-discriminating equality of the three periods of time, without generating weariness in all kalpas; abiding in the indestructible, all-seeing realm of the state of freedom. How could I know or speak of his meritorious conduct? Good man! To the south, there is a country named Tenggen; in that country, there is a city named Universal Gate; in the city, there is an elder named Universal Eye; go to him and ask how a Bodhisattva learns the practices of a Bodhisattva and cultivates the path of a Bodhisattva.' At that time, Sudhana (the seeker of truth) bowed at his feet, circumambulated him countless times, gazed upon him with reverence, and took his leave. Then, after hearing this liberation from the elder Baoji, Sudhana deeply entered the immeasurable knowledge and vision of all Buddhas, dwelled in the immeasurable superior practices of Bodhisattvas, understood the immeasurable skillful means of Bodhisattvas, sought the immeasurable Dharma gates of Bodhisattvas, purified the immeasurable faith and understanding of Bodhisattvas, sharpened the immeasurable faculties of Bodhisattvas, accomplished the immeasurable desires and joys of Bodhisattvas, penetrated the immeasurable practices of Bodhisattvas, increased the immeasurable vows of Bodhisattvas, established
立菩薩無邊勝幢，發起菩薩無邊智慧，證得菩薩無邊法光，普入菩薩無邊大會，于菩薩法決定無疑，趣求菩薩清凈解脫，住菩薩心，深信愛樂，隨順作意。漸次前行，至藤根國，處處尋訪彼城所在，雖歷艱難，不憚勞苦，身無疲倦，心無厭退；但唯正念善知識教，愿常親近、承事、供養，遍策諸根，離眾放逸。于善知識，心恒愛樂。然後乃到普遍門城百千聚落，周匝圍繞，其城廣大，種種莊嚴。雉堞崇峻，衢路寬平。市列百工，貨多珍異。往來委輸，人物可觀。
爾時，善財于彼城內推求尋覓長者所居，人咸報言：「住市肆中，鬻香藥處。」聞已往詣。見其處在香臺座上，即前禮足，合掌而立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行，修菩薩道？」
長者告言：「善哉！善哉！善男子！汝已能發阿耨多羅三藐三菩提心。善男子！我昔曾於文殊師利童子所，修學了知病起根本殊妙醫方諸香要法，因此了知一切眾生種種病緣，悉能救療。所謂：風黃、痰熱、鬼魅、蠱毒乃至水火之所傷害；如是一切內外諸疾，品類無邊，我悉能於一念之中，以種種方藥如法療治，咸令除差，施其安樂。如是法門，汝應修學。」
善財復言：「聖者！我問菩薩所修妙行，云何說此世俗醫
【現代漢語翻譯】 現代漢語譯本：樹立菩薩無邊的殊勝旗幟，發起菩薩無邊的智慧，證得菩薩無邊的法光，普遍進入菩薩無邊的大會，對於菩薩的教法堅定不移，追求菩薩清凈的解脫，安住于菩薩的心境，深信愛樂，隨順菩薩的意念。逐漸向前行進，到達藤根國，到處尋訪那座城市所在，雖然經歷艱難，不畏懼勞苦，身體沒有疲倦，內心沒有厭退；只是正念善知識的教誨，愿常常親近、侍奉、供養，全面策勵諸根，遠離各種放逸。對於善知識，心中恒常愛樂。然後才到達普遍門城，周圍環繞著成百上千的村落，那座城市廣大，各種裝飾莊嚴。城墻高聳，街道寬闊平坦。市場排列著各種工匠，貨物多是珍奇之物。來往運輸，人物繁盛可觀。 當時，善財童子在那座城市裡推求尋覓長者所居住的地方，人們都告訴他說：『住在市場里，賣香藥的地方。』聽了之後就前往那裡。看見長者坐在香臺上，就上前禮拜他的腳，合掌站立，說道：『聖者！我早已發起了阿耨多羅三藐三菩提心（無上正等正覺之心），但是不知道菩薩如何學習菩薩的修行，修持菩薩的道？』 長者告訴他說：『好啊！好啊！善男子！你已經能夠發起阿耨多羅三藐三菩提心。善男子！我過去曾經在文殊師利（Manjusri）童子那裡，學習了知疾病產生的根本，以及殊勝的醫方和各種香藥的要法，因此瞭解一切眾生各種疾病的因緣，都能夠救治。所謂：風病、黃病、痰病、熱病、鬼魅病、蠱毒病，乃至水火所造成的傷害；像這樣一切內外各種疾病，種類無邊，我都能在一念之間，用各種方藥如法治療，都使他們痊癒，給予他們安樂。這樣的法門，你應該修學。』 善財童子又說：『聖者！我問的是菩薩所修的微妙修行，為什麼說這些世俗的醫術呢？』
【English Translation】 English version: Establishing the Bodhisattva's boundless victorious banner, initiating the Bodhisattva's boundless wisdom, realizing the Bodhisattva's boundless light of Dharma, universally entering the Bodhisattva's boundless assembly, being resolute in the Bodhisattva's teachings, seeking the Bodhisattva's pure liberation, dwelling in the Bodhisattva's mind, deeply believing and loving, and acting in accordance with the Bodhisattva's intentions. Gradually advancing, he arrived at the country of Tenggen, searching everywhere for the location of that city. Although he experienced difficulties, he did not fear hardship, his body was not weary, and his mind did not retreat; he only kept in mind the teachings of the wise teacher, wishing to always be close, serve, and make offerings, fully encouraging all his senses, and staying away from all forms of indulgence. Towards the wise teacher, his heart was always filled with love. Then he arrived at the city of Universal Gate, surrounded by hundreds and thousands of villages. The city was vast, with various kinds of magnificent decorations. The city walls were high and steep, and the streets were wide and flat. The market was filled with various craftsmen, and the goods were mostly rare and precious. The traffic was busy, and the people were a sight to behold. At that time, Sudhana (善財) was searching within the city for the residence of the elder. People told him, 'He lives in the marketplace, at the place where they sell incense and medicine.' Upon hearing this, he went there. He saw the elder sitting on an incense platform, and he went forward, bowed at his feet, joined his palms, and stood there, saying, 'Holy One! I have already generated the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), but I do not know how a Bodhisattva learns the Bodhisattva's practices and cultivates the Bodhisattva's path?' The elder said, 'Excellent! Excellent! Good man! You have already been able to generate the mind of Anuttara-samyak-sambodhi. Good man! In the past, I learned from the youth Manjusri (文殊師利) about the fundamental causes of diseases, the wonderful medical formulas, and the essential methods of various incense and medicines. Therefore, I understand the various causes of all beings' illnesses and can cure them all. These include: diseases of wind, yellow bile, phlegm, heat, demonic possession, and poisoning, as well as injuries caused by water and fire. All such internal and external diseases, of countless kinds, I can cure in a single moment with various medicines and methods, causing them to be healed and giving them peace and happiness. You should learn this Dharma gate.' Sudhana replied, 'Holy One! I am asking about the wonderful practices cultivated by Bodhisattvas, why do you speak of these worldly medical skills?'
方？」
長者告言：「善男子！菩薩初學修菩提時，當知病為最大障礙。若諸眾生身有疾病，心則不安，豈能修習諸波羅蜜？是故，菩薩修菩提時，先應療治身所有疾。菩薩復觀一切世界所有眾生，營辦事業受于欲樂，乃至出家精勤修習得聖道果，皆因國王王之理化，要因無病。何以故？以諸人王是諸眾生安樂本故。菩薩起化，先療國王，次治眾生；令無患苦，然後說法，調伏其心。
「善男子！菩薩若欲治諸病者，先當審觀諸病因起，品類、增損無量無邊，我今為汝說其少分。
「善男子！一切眾生因四大種和合為身，從四大身能生四病。所謂：身病、心病、客病及俱有病。言身病者，風黃、痰熱而為其主；言心病者，顛狂心亂而為其主；言客病者，刀杖所傷、動作過勞以為其主；俱有病者，飢渴、寒熱、苦樂、憂喜而為其主。其餘品類展轉相因，能令眾生受身心苦。
「善男子！如是眾病貧賤人少，多勞役故，富貴人多，過優樂故。
「善男子！一切眾生皆以無量極微大種聚整合身，猶如大海眾微水滴；如是人身毛及毛孔各三俱胝，三俱胝蟲之所依住；以是諦觀，面板穿漏、兩眼睛內、手足掌中、脂膏集處，毛蟲不生；其餘身份，間無空缺。
「善男子！又觀此身唯五大性
【現代漢語翻譯】 現代漢語譯本： 「方法呢？」
長者回答說：「善男子！菩薩初學修行菩提道時，應當知道疾病是最大的障礙。如果眾生的身體有疾病，內心就會不安，又怎麼能修習各種波羅蜜呢？因此，菩薩在修行菩提道時，首先應該治療身體上的疾病。菩薩還要觀察一切世界的所有眾生，他們爲了經營事業而享受慾望的快樂，乃至出家精勤修行而獲得聖道果，都因為國王的治理，都因為沒有疾病。為什麼呢？因為人王是眾生安樂的根本。菩薩開始教化時，先治療國王的疾病，然後治理眾生的疾病；使他們沒有患病之苦，然後才說法，調伏他們的心。
「善男子！菩薩如果想要治療各種疾病，首先應當仔細觀察各種疾病的起因，它們的種類、增減變化無量無邊，我現在為你簡略地說一些。
「善男子！一切眾生因為四大（地、水、火、風）的結合而形成身體，從四大身體能產生四種疾病。所謂：身病、心病、客病和俱有病。所謂身病，以風、黃、痰、熱為主要原因；所謂心病，以癲狂、心亂為主要原因；所謂客病，以刀杖所傷、動作過度勞累為主要原因；俱有病，以飢渴、寒熱、苦樂、憂喜為主要原因。其餘的各種疾病相互影響，能使眾生遭受身心痛苦。
「善男子！像這樣的各種疾病，貧窮的人因為勞累過度而多發，富貴的人因為過分安逸享樂而多發。
「善男子！一切眾生都是由無量極微小的物質聚集而成身體，就像大海是由無數微小的水滴組成一樣；像這樣的人身，毛髮和毛孔各有三俱胝（俱胝：一千萬）個，三俱胝的蟲子依附在上面居住；用這樣的道理觀察，面板的孔隙、兩眼內部、手腳掌中、脂肪聚集的地方，不會有毛蟲生長；其餘的身體部分，沒有空隙。
「善男子！再觀察這個身體，只有五大（地、水、火、風、空）的性質
【English Translation】 English version: 「What is the method?」
The elder replied, 「Good man! When a Bodhisattva first begins to learn and cultivate Bodhi, he should know that illness is the greatest obstacle. If sentient beings have physical illnesses, their minds will be uneasy, how can they cultivate the various Paramitas? Therefore, when a Bodhisattva cultivates Bodhi, he should first cure the physical illnesses. The Bodhisattva should also observe all sentient beings in all worlds, who engage in business and enjoy the pleasures of desire, and even those who leave home to diligently cultivate and attain the fruits of the holy path, all because of the governance of the king, and because of the absence of illness. Why is this so? Because the human king is the root of the peace and happiness of sentient beings. When a Bodhisattva begins to teach, he first cures the king's illnesses, and then cures the illnesses of sentient beings; making them free from the suffering of illness, and then he teaches the Dharma, subduing their minds.
「Good man! If a Bodhisattva wishes to cure various illnesses, he should first carefully observe the causes of the various illnesses, their types, increases, and decreases, which are immeasurable and boundless. I will now briefly tell you a few of them.
「Good man! All sentient beings form their bodies from the combination of the four great elements (earth, water, fire, and wind), and from the four great bodies, four types of illnesses can arise. These are: physical illnesses, mental illnesses, external illnesses, and co-existing illnesses. Physical illnesses are mainly caused by wind, bile, phlegm, and heat; mental illnesses are mainly caused by madness and mental confusion; external illnesses are mainly caused by injuries from knives and sticks, and excessive physical exertion; co-existing illnesses are mainly caused by hunger, thirst, cold, heat, suffering, joy, worry, and happiness. The remaining types of illnesses are interconnected and can cause sentient beings to suffer physical and mental pain.
「Good man! Such illnesses are more common among the poor because of excessive labor, and more common among the rich and noble because of excessive comfort and pleasure.
「Good man! All sentient beings form their bodies from the aggregation of immeasurable extremely small particles, just as the ocean is formed from countless tiny drops of water; in this way, the human body has three kotis (koti: ten million) of hairs and pores, and three kotis of insects reside on them; observing with this understanding, the pores of the skin, the inside of the eyes, the palms of the hands and feet, and the places where fat accumulates, do not have insects growing; the rest of the body parts have no gaps.
「Good man! Furthermore, observe that this body has only the nature of the five great elements (earth, water, fire, wind, and space).
。何等為五？所謂：堅、濕、暖、動及虛空性。所言堅者，所謂：身骨三百六十及諸堅硬，皆地大性；凡諸濕潤，皆水大性；一切暖觸，皆火大性；所有動搖，皆風大性；凡諸竅隙，皆空大性；然彼四大，皆多極微，于空界中，互相依住；極微自性，微細難知，除佛菩薩，余無能見。
「善男子！如是五大和合成身，如世倉篅，終歸敗散。如是身器由業所持，非自在天之所能作；亦非自性及時方等。譬如陶師埏埴成器，內盛臭穢，彩畫嚴飾，誑惑愚夫。又如四蛇置之一篋，如是四大和合為身。一大不調，百一病起；是故，智者應觀此身如養毒蛇，如持壞器。
「善男子！汝復應知內身、外器，皆四大成。從始至終，五時流變。云何外器五時流變？謂：盡虛空十方世界眾生所感、妄業所持。劫初成時，人壽無量，自然化生；無我、我所、次食、段食、貪等現行。次由我所共立田主，以為統御。次壽漸減，乃至十年。由惡業故，起小三災，至第五時，世界將壞。火災既起，梵世皆空，水災、風災相續亦爾。善男子！是名外器五時流變。云何內身五時流變？謂：嬰孩位，心無分別；如劫初時，人無我所。次童幼位，能辨是非；如第二時，立自他別。次壯年位，縱貪瞋癡；如第三時，共立田主。次衰老位，眾病所
【現代漢語翻譯】 現代漢語譯本：什麼是五大？它們是：堅硬（地大）、濕潤（水大）、溫暖（火大）、運動（風大）以及虛空性（空大）。所說的堅硬，指的是身體的骨骼三百六十塊以及其他堅硬的部分，這些都屬於地大的性質；凡是濕潤的，都屬於水大的性質；一切溫暖的觸感，都屬於火大的性質；所有運動搖擺的，都屬於風大的性質；凡是空隙，都屬於空大的性質。然而，這四大都由極微小的微粒組成，在虛空中互相依存。這些極微的自性非常微細難以察覺，除了佛和菩薩，沒有人能夠看見。 善男子！這五大和合構成了身體，就像世俗的倉庫，最終會敗壞散落。這個身體的容器由業力所維持，不是自在天所能創造的，也不是自性或時間方位等所能決定的。譬如陶工用泥土製作器皿，內部盛放污穢之物，外表彩繪裝飾，以此來迷惑愚笨的人。又如將四條蛇放在一個箱子里，四大和合構成了身體。一大不調，就會引發百種疾病。因此，智者應當觀察這個身體，如同養著毒蛇，如同拿著破損的器皿。 善男子！你還應當知道，內身和外在的世界，都是由四大構成。從開始到結束，經歷五個時期的流變。什麼是外在世界的五期流變？指的是：遍佈虛空十方世界的眾生所感召，由虛妄的業力所維持。在劫初形成時，人類壽命無量，自然化生；沒有我、我所的執著，接著開始食用段食，貪慾等行為開始出現。之後，由於我所的執著，共同設立田主來統治。接著壽命逐漸減少，乃至十年。由於惡業的緣故，引發小三災，到了第五個時期，世界將要毀滅。火災發生后，梵天世界都將空無，水災、風災也相繼發生。善男子！這被稱為外在世界的五期流變。什麼是內在身體的五期流變？指的是：嬰兒時期，心中沒有分別；如同劫初時，人類沒有我所的執著。接著是童年時期，能夠分辨是非；如同第二個時期，開始區分自己和他人。接著是壯年時期，放縱貪嗔癡；如同第三個時期，共同設立田主。接著是衰老時期，被各種疾病所困擾。
【English Translation】 English version: What are the five great elements? They are: solidity (earth element), fluidity (water element), warmth (fire element), motion (wind element), and space (space element). What is meant by solidity refers to the three hundred and sixty bones of the body and other hard parts, all of which belong to the nature of the earth element; all that is fluid belongs to the nature of the water element; all warm sensations belong to the nature of the fire element; all movements and vibrations belong to the nature of the wind element; all gaps and openings belong to the nature of the space element. However, these four great elements are all composed of extremely minute particles, which are mutually dependent in space. The nature of these minute particles is very subtle and difficult to perceive; no one can see them except for Buddhas and Bodhisattvas. Good man! These five great elements combine to form the body, like a worldly storehouse, which will eventually decay and fall apart. This vessel of the body is maintained by karma, not created by the gods of freedom, nor determined by self-nature or time and space. It is like a potter who makes a vessel from clay, fills it with filth, and decorates it with colorful paintings to deceive foolish people. It is also like placing four snakes in a box; the four great elements combine to form the body. If one element is out of balance, a hundred diseases will arise. Therefore, the wise should view this body as if they were raising a poisonous snake, or holding a broken vessel. Good man! You should also know that both the inner body and the outer world are composed of the four great elements. From beginning to end, they undergo five periods of change. What are the five periods of change in the outer world? They refer to what is perceived by sentient beings throughout the ten directions of space, and maintained by deluded karma. At the beginning of the kalpa, human lifespan was immeasurable, and beings were born spontaneously; there was no attachment to self or possessions, then they began to consume solid food, and desires began to manifest. Later, due to attachment to possessions, they jointly established landowners to rule. Then, lifespans gradually decreased, even to ten years. Due to evil karma, minor calamities arose, and in the fifth period, the world will be destroyed. When the fire calamity arises, the Brahma world will be empty, and the water and wind calamities will follow. Good man! This is called the five periods of change in the outer world. What are the five periods of change in the inner body? They refer to: the infant stage, when the mind has no discrimination; like at the beginning of the kalpa, when humans had no attachment to possessions. Then there is the childhood stage, when one can distinguish right from wrong; like the second period, when one begins to distinguish between self and others. Then there is the adulthood stage, when one indulges in greed, anger, and ignorance; like the third period, when they jointly established landowners. Then there is the old age stage, when one is afflicted by various diseases.
侵；如第四時，壽等損減。次至死位，身壞命終；如第五時，世界壞滅，是名內身五時流變。」
善財白言：「聖者！如是五時因何而起？」
普眼告言：「善男子！時無自體，分別所成，隨妄業輪，循環無際。如人睡覺，則名初時，從初剎那及怛剎那。次名臘縛牟呼栗多，晝夜年劫，時多差別。或約一歲分為六時，所謂：春時、熱時、雨時、秋時、寒時、雪時。是故智者知病增損，善達方域所有諸時。謂春雪時，痰癊病動；于熱雨際，風病發生；于秋寒時，黃熱增長；總集病者，隨時增長。
「善男子！我今為汝已說諸病隨時增長，如是身病，從宿食生。若諸眾生能于飲食知量、知足，量其老少，氣力強弱，時節寒熱，風雨燥濕；身之勞逸，應自審察，無失其宜。能令眾病，無因得起。
「善男子！我此住處常有十方一切眾生諸病苦者，來至我所而求救療。我以智力觀其因起，隨病所宜授與方藥；平等療治，普令除差。復以種種香湯沐浴，上服名衣、瓔珞莊嚴，施諸飲食及諸財寶、珍玩、資具，皆悉與之，咸令充足，然後各為如應說法，令其永斷心病煩惱。所謂：為諸一切貪慾多者，教不凈觀；瞋恚多者，教慈悲觀；愚癡多者，教其分別種種法相；等分行者，為其顯示不凈、慈悲或略中廣
【現代漢語翻譯】 現代漢語譯本：侵蝕；如同第四個時期，壽命等逐漸減少。接著到達死亡的階段，身體毀壞，生命終結；如同第五個時期，世界毀滅，這被稱為內在身體的五個時期流變。 善財童子問道：『聖者！這樣的五個時期是因何而產生的呢？』 普眼菩薩回答說：『善男子！時間本身沒有實體，是分別念所形成的，隨著虛妄的業力之輪，無休止地循環。比如人睡覺，就稱為初始時期，從最初的剎那和怛剎那開始。接著是臘縛、牟呼栗多，晝夜、年、劫，時間有多種差別。或者以一年分為六個時期，即：春季、熱季、雨季、秋季、寒季、雪季。因此，智者知道疾病的增減，善於瞭解各個地區的所有時節。比如春季和雪季，痰病會發作；在熱季和雨季交替時，風病會發生；在秋季和寒季時，黃熱病會增長；總的來說，疾病會隨著時節而增長。 『善男子！我今天為你講述了各種疾病隨著時節增長的情況，這些身體的疾病，是從宿食產生的。如果眾生能夠在飲食上知道適量、知足，衡量自己的老少、氣力強弱、時節寒熱、風雨燥濕；身體的勞逸，應該自己審察，不要失去適宜的度。這樣就能使各種疾病，沒有原因而產生。 『善男子！我這個住處經常有十方一切眾生，身患各種疾病痛苦的人，來到我這裡尋求救治。我用智慧觀察他們疾病產生的原因，根據疾病的適宜情況給予藥物；平等地治療，普遍地讓他們痊癒。又用各種香湯沐浴，給他們穿上名貴的衣服、瓔珞裝飾，施捨各種飲食以及財寶、珍玩、資具，都全部給予他們，讓他們都充足，然後各自為他們如理說法，讓他們永遠斷除心病的煩惱。所謂：為那些貪慾心重的人，教導不凈觀；為那些嗔恚心重的人，教導慈悲觀；為那些愚癡心重的人，教導他們分別種種法相；對於等分行的人，為他們顯示不凈、慈悲或者略說、中說、廣說。』
【English Translation】 English version: 'Erosion; like the fourth period, lifespan and other things gradually decrease. Then it reaches the stage of death, the body is destroyed, and life ends; like the fifth period, the world is destroyed, this is called the five periods of change in the inner body.' Sudhana asked, 'Holy One! What causes these five periods to arise?' Prajna-netra replied, 'Good man! Time itself has no substance, it is formed by discrimination, and it endlessly cycles with the wheel of illusory karma. For example, when a person sleeps, it is called the initial period, starting from the initial kshana (moment) and tat-kshana (instant). Then there are lava, muhurta, day and night, year, kalpa (eon), time has many differences. Or one year is divided into six periods, namely: spring, hot season, rainy season, autumn, cold season, and snowy season. Therefore, the wise know the increase and decrease of diseases, and are good at understanding all the seasons in various regions. For example, in spring and snowy seasons, phlegm diseases will occur; during the transition between hot and rainy seasons, wind diseases will occur; in autumn and cold seasons, yellow fever will increase; in general, diseases will increase with the seasons.' 'Good man! Today I have told you about the increase of various diseases with the seasons. These physical diseases arise from past food. If sentient beings can know moderation and contentment in their diet, measure their age, strength, the cold and heat of the seasons, the wind, rain, dryness, and dampness; the labor and leisure of the body, they should examine themselves and not lose the proper measure. This will enable various diseases to have no cause to arise.' 'Good man! In this place where I dwell, there are often sentient beings from all ten directions who suffer from various diseases and come to me for healing. I use my wisdom to observe the causes of their diseases, and give them medicine according to the suitability of their diseases; I treat them equally, and universally heal them. I also bathe them with various fragrant waters, give them precious clothes and ornaments, and provide them with various foods, treasures, and supplies, giving them all in abundance. Then, I teach them the Dharma according to their needs, so that they may forever cut off the afflictions of their mental diseases. That is to say: for those who have strong greed, I teach the contemplation of impurity; for those who have strong anger, I teach the contemplation of loving-kindness; for those who have strong ignorance, I teach them to distinguish various dharma characteristics; for those who practice equally, I show them impurity, loving-kindness, or explain briefly, moderately, or extensively.'
殊勝法門。如是隨應斷諸煩惱，為欲令其發菩提心，稱揚一切諸佛功德，為欲令其起大悲心，顯示生死無量苦惱；為欲令其增長功德，讚歎修集無量福智；為欲令其發大誓願，稱讚調伏一切眾生；為欲令其修普賢行，說諸菩薩住一切剎，於一切劫修諸行網；為欲令其具佛相好莊嚴色身，稱揚讚歎檀波羅蜜；為欲令其得佛清凈無垢法身，稱揚讚歎尸波羅蜜；為欲令其得佛功德不思議身，稱揚讚歎忍波羅蜜；為欲令其獲于如來無能勝身，稱揚讚歎勤波羅蜜；為欲令其得佛清凈無與等身，稱揚讚歎禪波羅蜜；為欲令其得佛究竟平等法身，稱揚讚歎般若波羅蜜；為欲令其得佛普現差別色身，稱揚讚歎方便波羅蜜；為欲令其為諸眾生住一切劫，心無厭倦，稱揚讚歎愿波羅蜜；為欲令其普現其身，嚴凈一切諸佛剎土，稱揚讚歎力波羅蜜；為欲令其現清凈身，隨眾生心悉使歡喜，稱揚讚歎智波羅蜜；為欲令其獲于究竟最勝凈妙無染著身，稱揚讚歎永離一切諸不善法，迴向諸佛一切善法。如是種種廣以財、法施諸眾生，悉滿所愿。各令授化，歡喜而去。
「善男子！我又善知和合一切諸香要法。所謂：無等香王香、頻頭薩哩多香王香(此香狀如水滴)、無能勝香王香、種種覺悟香王香、阿縷拏襪低香王香(其香色赤如初日色樹汁
【現代漢語翻譯】 現代漢語譯本 殊勝的法門是這樣的：爲了隨順眾生的根器斷除各種煩惱，就稱揚一切諸佛的功德，以令他們發起菩提心；爲了令他們生起大悲心，就顯示生死輪迴中無量的苦惱；爲了令他們增長功德，就讚歎修集無量的福德和智慧；爲了令他們發起大誓願，就稱讚調伏一切眾生；爲了令他們修習普賢菩薩的行愿，就宣說諸菩薩安住於一切佛剎，在一切劫中修習各種行門；爲了令他們具足佛的相好莊嚴色身，就稱揚讚歎佈施波羅蜜（檀波羅蜜，paramita of giving）；爲了令他們獲得佛的清凈無垢法身，就稱揚讚歎持戒波羅蜜（尸波羅蜜，paramita of morality）；爲了令他們獲得佛的功德不可思議身，就稱揚讚歎忍辱波羅蜜（忍波羅蜜，paramita of patience）；爲了令他們獲得如來無能勝的身，就稱揚讚歎精進波羅蜜（勤波羅蜜，paramita of diligence）；爲了令他們獲得佛的清凈無與倫比的身，就稱揚讚歎禪定波羅蜜（禪波羅蜜，paramita of meditation）；爲了令他們獲得佛的究竟平等法身，就稱揚讚歎般若波羅蜜（般若波羅蜜，paramita of wisdom）；爲了令他們獲得佛的普現差別色身，就稱揚讚歎方便波羅蜜（方便波羅蜜，paramita of skillful means）；爲了令他們爲了諸眾生安住於一切劫，心無厭倦，就稱揚讚歎愿波羅蜜（愿波羅蜜，paramita of vows）；爲了令他們普遍顯現自身，莊嚴清凈一切諸佛剎土，就稱揚讚歎力波羅蜜（力波羅蜜，paramita of power）；爲了令他們顯現清凈之身，隨順眾生的心意使他們都歡喜，就稱揚讚歎智波羅蜜（智波羅蜜，paramita of knowledge）；爲了令他們獲得究竟最殊勝清凈微妙無染著的身，就稱揚讚歎永遠遠離一切不善之法，迴向諸佛的一切善法。像這樣以各種方式廣泛地用財物和佛法佈施給眾生，使他們都滿足願望。各自教化他們，讓他們歡喜而去。 「善男子！我又善於瞭解調和一切香的要法。所謂的香有：無等香王香、頻頭薩哩多香王香（此香形狀像水滴）、無能勝香王香、種種覺悟香王香、阿縷拏襪低香王香（其香顏色赤紅如初升太陽的樹汁）
【English Translation】 English version The supreme Dharma is like this: In order to accordingly sever all afflictions, one praises the merits of all Buddhas to inspire the Bodhi mind; to arouse great compassion, one reveals the immeasurable sufferings of birth and death; to increase merits, one praises the accumulation of immeasurable blessings and wisdom; to inspire great vows, one praises the taming of all sentient beings; to cultivate the practices of Samantabhadra, one speaks of Bodhisattvas dwelling in all Buddha lands, practicing various paths in all kalpas; to attain the Buddha's adorned form with excellent marks, one praises the Dana Paramita (paramita of giving); to attain the Buddha's pure and immaculate Dharma body, one praises the Sila Paramita (paramita of morality); to attain the Buddha's inconceivable body of merits, one praises the Ksanti Paramita (paramita of patience); to attain the Tathagata's invincible body, one praises the Virya Paramita (paramita of diligence); to attain the Buddha's pure and incomparable body, one praises the Dhyana Paramita (paramita of meditation); to attain the Buddha's ultimate and equal Dharma body, one praises the Prajna Paramita (paramita of wisdom); to attain the Buddha's universally manifested differentiated forms, one praises the Upaya Paramita (paramita of skillful means); to dwell for all kalpas for the sake of all sentient beings without weariness, one praises the Pranidhana Paramita (paramita of vows); to universally manifest oneself and adorn all Buddha lands, one praises the Bala Paramita (paramita of power); to manifest a pure body and make all sentient beings happy according to their minds, one praises the Jnana Paramita (paramita of knowledge); to attain the ultimate, most supreme, pure, subtle, and undefiled body, one praises the eternal departure from all unwholesome dharmas, dedicating all wholesome dharmas to all Buddhas. In this way, one widely gives material and Dharma to all sentient beings, fulfilling their wishes. Each is taught and transformed, and they depart with joy. 「Good man! I am also skilled in understanding the essential methods of harmonizing all fragrances. These are: the fragrance of the Unequaled Fragrance King, the fragrance of the Bindusarita Fragrance King (this fragrance is shaped like a water droplet), the fragrance of the Invincible Fragrance King, the fragrance of the Various Awakening Fragrance King, and the fragrance of the Arunavati Fragrance King (its color is red like the sap of a tree at sunrise).
流以為香)、隨身所欲出生香王香、隨時堅細栴檀香王香、龍勝堅固栴檀香王香(梵音烏洛迦婆啰香)、堅黑沉水香王香、不動諸根香王香。如是等香悉知出處、功能、勢力及其貴賤調理之法。
「善男子！我持此香以為供養，普見諸佛，所愿皆滿。所謂：救護一切眾生愿；嚴凈一切佛剎愿；供養一切如來愿。
「善男子！我欲供養然此香時，從一一香出無量香，遍滿十方一切法界、一切如來道場海中，化為種種香宮殿、香垣墻、香樓閣、香欄楯、香卻敵、香門戶、香窗牖、香半月、香羅網、香形像、香圓光、香嚴具、香光明、香雲雨、香幢、香帳、香幡、香蓋，莊嚴十方一切法界，處處充滿，以為供養。
「善男子！我唯知此令一切眾生普見諸佛承事供養歡喜法門。如諸菩薩摩訶薩如大藥王，若見、若聞、若憶、若念、若同住、若共行、若稱名、若隨喜，皆獲利益，無空過者。若有眾生暫得值遇，必令銷滅一切煩惱。入于佛法，離諸苦蘊。永息一切生死怖畏，到無所畏一切智處。摧壞一切老死大山，安住平等大涅槃城。而我云何能知、能說彼功德行？
「善男子！於此南方有一大城，名多羅幢；彼城有王名甘露火；汝詣彼問菩薩云何學菩薩行，修菩薩道。」
時，善財童子禮普眼足
【現代漢語翻譯】 現代漢語譯本：散發出香氣（流以為香）、隨心所欲地散發出香王香、隨時散發出堅實細緻的栴檀香王香、龍勝堅固栴檀香王香（梵音烏洛迦婆啰香）、堅硬黑色的沉水香王香、不動諸根香王香。像這樣的香，我都知道它們的出處、功能、力量以及貴賤和調理的方法。 『善男子！我用這些香來供養，普遍見到諸佛，所發的願望都能夠實現。我所發的願望是：救護一切眾生的願望；莊嚴清凈一切佛剎的願望；供養一切如來的願望。』 『善男子！我想要燃點這些香的時候，從每一支香中都散發出無量的香，遍滿十方一切法界、一切如來道場海中，化為各種香宮殿、香墻垣、香樓閣、香欄桿、香箭樓、香門戶、香窗戶、香半月形裝飾、香羅網、香形像、香圓光、香莊嚴的器具、香光明、香雲雨、香幢、香帳、香幡、香蓋，莊嚴十方一切法界，處處充滿，用來作為供養。』 『善男子！我只知道這種令一切眾生普遍見到諸佛，承事供養，歡喜的法門。就像諸位菩薩摩訶薩（大菩薩）如同大藥王一樣，如果有人見到、聽到、憶念、思念、同住、同行、稱念名號、隨喜，都能獲得利益，沒有空過的。如果有眾生暫時能夠遇到，必定能夠消滅一切煩惱，進入佛法，脫離各種苦蘊，永遠止息一切生死的恐懼，到達無所畏懼的一切智的境界，摧毀一切老死的大山，安住在平等的大涅槃城。而我怎麼能夠知道、能夠說出他們的功德和修行呢？』 『善男子！在這南方有一座大城，名叫多羅幢；那座城裡有一位國王，名叫甘露火；你到那裡去問他，菩薩如何學習菩薩的修行，修菩薩的道。』 當時，善財童子禮拜普眼的腳。
【English Translation】 English version: (Fragrant as if flowing), fragrant king incense that arises at will, fragrant king incense of sandalwood that is always firm and fine, fragrant king incense of dragon-victorious firm sandalwood (Sanskrit: Urokagavara incense), fragrant king incense of firm black aloeswood, fragrant king incense of unmoving roots. I know the origin, function, power, and value and preparation methods of all these incenses. 'Good man! I use this incense as an offering, universally seeing all Buddhas, and all my wishes are fulfilled. These are: the wish to protect all sentient beings; the wish to adorn and purify all Buddha lands; the wish to make offerings to all Tathagatas.' 'Good man! When I wish to burn this incense, from each stick of incense, countless incenses arise, filling the entire Dharma realm of the ten directions, in all the seas of the Tathagatas' practice places, transforming into various fragrant palaces, fragrant walls, fragrant pavilions, fragrant railings, fragrant watchtowers, fragrant doors, fragrant windows, fragrant crescent-shaped decorations, fragrant nets, fragrant images, fragrant halos, fragrant adornments, fragrant lights, fragrant clouds and rain, fragrant banners, fragrant tents, fragrant flags, fragrant canopies, adorning the entire Dharma realm of the ten directions, filling every place, as an offering.' 'Good man! I only know this Dharma gate that enables all sentient beings to universally see all Buddhas, serve and make offerings, and rejoice. Just like the Bodhisattva Mahasattvas (great Bodhisattvas) are like great medicine kings, if anyone sees, hears, remembers, thinks of, dwells with, practices with, recites their names, or rejoices, they will all gain benefits, and none will pass by in vain. If any sentient being temporarily encounters them, they will surely extinguish all afflictions, enter the Buddha Dharma, be free from all aggregates of suffering, forever cease all fears of birth and death, and reach the fearless state of all-knowing wisdom. They will destroy all the great mountains of old age and death, and dwell in the city of great Nirvana of equality. How can I know or speak of their merits and practices?' 'Good man! In the south, there is a great city called Taradhvaja; in that city, there is a king named Amrita Fire; go there and ask him how Bodhisattvas learn the practice of Bodhisattvas and cultivate the path of Bodhisattvas.' At that time, Sudhana bowed at the feet of Samantabhadra.
，繞無數匝，慇勤瞻仰，一心戀慕，辭退而去。
爾時，善財童子于普遍眼善知識所，聞說菩薩能令眾生普見諸佛歡喜法門，隨順憶念心心相續，歡喜踴躍，作是思惟：善知識者，以善方便能攝受我，以深重心能守護我，令我于阿耨多羅三藐三菩提得不退轉。如是專念生凈信心、欣慶心、怡暢心、調順心、勇進心、寂靜心、廣大心、莊嚴心、無著心、無礙心、得心、自在心、常作心、師心、善巧分別心、普生眾行心、隨聞解法心、遍往佛剎心、見佛莊嚴心、恒不離佛心、專求十力心、一向無退心。漸次前行，經歷國邑、村營、聚落，然後乃至多羅幢城，處處尋求見王方便。於時遇有多聞、多解諸婆羅門在於四衢談論世法，善財往問云何得見甘露火王？
時，彼多智大婆羅門問善財言：「仁從何來？何所求請欲見我王？」
白言：「我從藤根國來，普眼長者教我獲得歡喜法門，令我來此求見大王，請問菩薩行菩薩行。」
婆羅門言：「彼藤根國安隱豐樂。仁之色相，德慧莊嚴，舍彼來此，必獲利益。以仁大智，必見我王。仁且安坐，聽我所說。我王恒居寶嚴正殿，坐勝摩尼師子之座，頒行正法，成就眾生。」
善財復言：「何故大王名甘露火？」答言：「我王具足七支行中道化，治罰惡
【現代漢語翻譯】 現代漢語譯本：他們繞著佛像無數圈，虔誠地瞻仰，一心愛慕，然後告退離去。 當時，善財童子在普遍眼善知識（指引人向善的良師益友）那裡，聽說了菩薩能夠讓眾生普遍見到諸佛的歡喜法門，他隨順著憶念，心心相續，歡喜踴躍，心中思忖：『善知識啊，您用善巧方便來攝受我，用深厚的慈悲心來守護我，使我在阿耨多羅三藐三菩提（無上正等正覺）的道路上永不退轉。』他如此專心念想，生起了清凈的信心、欣慶的心情、怡悅舒暢的心情、調柔順從的心情、勇猛精進的心情、寂靜安定的心情、廣大無邊的胸懷、莊嚴自身的心願、不執著的心態、無所障礙的心境、有所得的心願、自在無礙的心境、恒常修行的心願、以師為尊的心態、善巧分別的心智、普遍生起善行的心願、隨聽隨解佛法的心願、遍往諸佛剎土的心願、見佛莊嚴的心願、恒常不離佛的心願、專心求取十力（佛的十種力量）的心願、一向不退轉的心願。他逐漸向前行走，經過了各個城邑、村莊、聚落，然後來到了多羅幢城，到處尋找拜見國王的方法。這時，他遇到了一些博學多聞、見解廣博的婆羅門，他們在十字路口談論世俗之事。善財童子便上前詢問：『如何才能見到甘露火王？』 當時，那些智慧淵博的大婆羅門問善財童子說：『你從哪裡來？有什麼請求要見我們的國王？』 善財童子回答說：『我從藤根國來，普眼長者教我獲得了歡喜法門，讓我來到這裡求見大王，請教菩薩的修行之道。』 婆羅門說：『藤根國安寧富足，你的容貌端莊，德行智慧莊嚴，捨棄那裡來到這裡，必定會獲得利益。以你的大智慧，一定能見到我們的國王。你先安坐，聽我所說。我們的國王常住在寶物裝飾的莊嚴正殿，坐在殊勝的摩尼寶獅子座上，頒佈正法，成就眾生。』 善財童子又問：『為什麼大王名叫甘露火？』婆羅門回答說：『我們的國王具足七支行（指七種修行方法）的中道教化，懲治惡行
【English Translation】 English version: They circled the Buddha image countless times, respectfully gazed upon it, wholeheartedly adored it, and then took their leave. At that time, Sudhana (善財童子) at the place of the Wise Teacher Universal Eye (普遍眼善知識), having heard about the Dharma gate of joy that Bodhisattvas can enable all beings to universally see all Buddhas, followed the recollection, mind after mind continuously, with joy and elation, thought to himself: 'Wise Teacher, you use skillful means to embrace me, with deep compassion to protect me, enabling me to not regress on the path to Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment).』 He focused his mind in this way, giving rise to pure faith, a feeling of joy, a feeling of delight and ease, a feeling of gentleness and compliance, a feeling of courageous advancement, a feeling of peaceful tranquility, a vast and boundless heart, the aspiration to adorn oneself, a non-attachment mindset, an unobstructed state of mind, a desire to attain, a state of freedom and ease, the aspiration to constantly practice, a mindset of respecting the teacher, the wisdom to skillfully discern, the aspiration to universally generate good deeds, the aspiration to understand the Dharma upon hearing it, the aspiration to travel to all Buddha lands, the aspiration to see the adornments of the Buddhas, the aspiration to constantly not be separated from the Buddhas, the aspiration to wholeheartedly seek the ten powers (佛的十種力量), the aspiration to never regress. He gradually moved forward, passing through various cities, villages, and settlements, and then arrived at the city of Taradhvaja (多羅幢城), searching everywhere for a way to meet the king. At this time, he encountered some learned and knowledgeable Brahmins who were discussing worldly matters at the crossroads. Sudhana went forward and asked: 'How can I meet King Sweet Dew Fire (甘露火王)?' At that time, those wise and learned Brahmins asked Sudhana: 'Where do you come from? What request do you have that you wish to see our king?' Sudhana replied: 'I come from the country of Venuvana (藤根國). The Elder Universal Eye taught me the Dharma gate of joy, and instructed me to come here to seek an audience with the great king, and to inquire about the practice of Bodhisattvas.' The Brahmins said: 'The country of Venuvana is peaceful and prosperous. Your appearance is dignified, and your virtue and wisdom are adorned. To leave there and come here, you will surely gain benefit. With your great wisdom, you will surely meet our king. Please sit down and listen to what I have to say. Our king always resides in the magnificent main hall adorned with treasures, sitting on a supreme lion throne made of Mani jewels, promulgating the righteous Dharma, and accomplishing the salvation of beings.' Sudhana then asked: 'Why is the great king named Sweet Dew Fire?' The Brahmins replied: 'Our king is complete with the middle way of the seven limbs of practice (指七種修行方法), punishing evil deeds
人，銷其過犯，猶如烈火；安攝善人，與其快樂，譬如甘露。以是慈悲平等教化，增其壽命，心無厭足。故我國人美王盛德，歌贊王猷，咸稱我王為甘露火。我王復以種種方便調御眾生，決其諍訟；撫其孤弱，恤其煢獨，遂其勝行；皆令永斷十不善業；正修十善如轉輪王所行之法。」
善財復言：「云何名為具足七支行中道化？」
答言：「審聽！當爲宣說。言七支者：一有君德，天下仰戴，如人之首；二有輔臣，左右忠良，如人之臂；三有國境，寬富包容，如人之腹；四有險固，囊結萬方，如人之臍；五有倉庫，財食充盈，所往無難，如人之髀；六有兵威，士馬精銳，制動由己，如人之脛；七有鄰境，貢賦以時，往復王命，如人之足。
「復有二法能持七支：一謂威勇；二謂智謀。二德相資，如人目足；七支依住，正教施行，所向皆從，靡不流佈。如山出雲，如地持物，澤潤卉木，德被黔黎，由是四海皆遵聖化。支德互闕，如車只輪，如鳥一翼，決定不能翔空致遠。我王咸具名稱普聞。仁復當知，我國大王成就九法，能轉王輪。何等為九？一、德伏四鄰，自修職貢；二、貢賦不入，恩信感之；三、感之不從，說其君臣，令相疑阻；四、彼或革心，君臣異議，說使和同，令歸聖化；五、善說不聽，
【現代漢語翻譯】 現代漢語譯本：人，消除他們的過錯，就像烈火一樣；安撫善良的人，給予他們快樂，就像甘露一樣。用這種慈悲平等的教化，增長他們的壽命，內心沒有厭倦滿足的時候。因此，我們國家的人民讚美國王的盛德，歌頌國王的功績，都稱我們的國王為甘露火。我們的國王又用各種方便的方法來調御眾生，解決他們的爭端；撫養那些孤兒和弱者，憐憫那些孤獨的人，成就他們殊勝的德行；都讓他們永遠斷除十種不善的業，正確地修習十善，就像轉輪聖王所做的那樣。 善財又問：『怎樣才算是具足七支，行中道教化呢？』 回答說：『仔細聽！我將為你宣說。所說的七支是：第一，有君主的德行，天下人都仰慕愛戴，就像人的頭一樣；第二，有輔佐的大臣，左右都是忠誠善良的人，就像人的手臂一樣；第三，有廣闊富饒的國土，能夠包容一切，就像人的腹部一樣；第四，有險要堅固的防禦，能夠囊括四方，就像人的肚臍一樣；第五，有充足的倉庫，財物糧食充盈，無論去哪裡都沒有困難，就像人的大腿一樣；第六，有強大的軍隊，士兵和戰馬精銳，行動由自己掌控，就像人的小腿一樣；第七，有友好的鄰國，按時進貢，往來傳達國王的命令，就像人的腳一樣。 『還有兩種方法能夠維持這七支：第一是威猛勇敢；第二是智慧謀略。這兩種德行互相輔助，就像人的眼睛和腳一樣；七支依靠它們而存在，正確的教化得以施行，所到之處都順從，沒有不傳播的。就像山中涌出雲霧，就像大地承載萬物，滋潤草木，恩德遍及百姓，因此四海都遵從聖明的教化。如果支德互相缺失，就像車子只有一個輪子，就像鳥兒只有一隻翅膀，絕對不能夠飛翔高遠。我們的國王都具備這些，名聲普遍傳揚。你還應當知道，我們國家的大王成就了九種法，能夠轉動王輪。哪九種呢？第一，用德行使四鄰臣服，自己修養職貢；第二，進貢的賦稅不收，用恩惠和信用感化他們；第三，感化他們不聽從，就離間他們的君臣，使他們互相猜疑阻礙；第四，他們如果改變心意，君臣之間有不同的意見，就勸說他們和睦同心，讓他們歸順聖明的教化；第五，善意的勸說不聽，
【English Translation】 English version: People, extinguishing their faults, are like a blazing fire; pacifying good people, giving them happiness, is like sweet dew. With this compassionate and equal teaching, their lifespans are increased, and their hearts are never weary of being satisfied. Therefore, the people of our country praise the king's great virtue, sing the praises of the king's achievements, and all call our king 'Sweet Dew Fire'. Our king also uses various expedient means to tame sentient beings, resolve their disputes; nurture the orphans and the weak, have compassion on the lonely, and accomplish their superior practices; all of them are made to forever cut off the ten non-virtuous actions, and correctly cultivate the ten virtues, just as the Cakravartin King does. Sudhana then asked, 'How is it called having the seven branches complete, and practicing the Middle Way teaching?' The answer was, 'Listen carefully! I will explain it to you. The seven branches are: first, having the virtue of a ruler, admired and loved by all under heaven, like the head of a person; second, having assisting ministers, with loyal and virtuous people on the left and right, like the arms of a person; third, having a vast and prosperous territory, able to encompass everything, like the belly of a person; fourth, having a secure and solid defense, able to encompass all directions, like the navel of a person; fifth, having abundant storehouses, with wealth and food plentiful, so that there is no difficulty in going anywhere, like the thighs of a person; sixth, having a powerful army, with elite soldiers and horses, and control of actions by oneself, like the shins of a person; seventh, having friendly neighboring countries, making tributes on time, and conveying the king's orders back and forth, like the feet of a person. 'There are also two methods that can maintain these seven branches: the first is valor and courage; the second is wisdom and strategy. These two virtues assist each other, like the eyes and feet of a person; the seven branches rely on them to exist, the correct teachings are implemented, and wherever they go, they are obeyed, and there is no place where they are not spread. Just like clouds emerging from the mountains, just like the earth bearing all things, nourishing the plants and trees, and the virtue reaching all the people, therefore, the four seas all follow the sage's teachings. If the branch virtues are mutually lacking, it is like a cart with only one wheel, like a bird with only one wing, it is definitely not able to fly high and far. Our king possesses all of these, and his reputation is widely known. You should also know that the great king of our country has accomplished nine dharmas, and is able to turn the wheel of the king. What are the nine? First, using virtue to subdue the four neighbors, and cultivating one's own duties and tributes; second, not accepting the tributes, but using kindness and trust to influence them; third, if they are not influenced, then sow discord between their rulers and ministers, causing them to suspect and hinder each other; fourth, if they change their minds, and there are different opinions between the rulers and ministers, then persuade them to be harmonious and of one mind, and let them return to the sage's teachings; fifth, if good advice is not heeded,
王師討伐；六、觀彼主率，將德有無；七、審其寡德，議其城守；八、知彼牢城，料兵強弱；九、自揣國中人和兵銳；我國大王具此九法，慧眼常明，照矚一切。是故八表咸歸正化，自求臣屬，永不退還；譬如眾流潮宗于海，皆同一味，無有異心。仁者當知，我國大王奉事多佛，是大菩薩，具大慈悲，應現人間，覆育群品；知諸眾生應漸調伏，先宣王法，漬潤其身，究竟令其心得解脫。是故我王有二聖德。何等為二？一者內德：種族真正，仁慧深遠；二者外德：如上略明，后當廣說。」
善財白言：「云何內德？愿為說之。」
答言：「仁者！我國大王種族尊勝，嫡嗣承襲，歷代相傳，入胎處胎，諸天護念。出胎已后乃至受位，福慶交至，萬國歡娛。聖德日躋，博聞強記；仁、智、孝、友、恭、慈、惠、和；聽視聰明，具諸慚愧；有具足力，身無眾患；含垢忍辱，心無卒暴；尊賢重德，愍哀庶類；於己財位，恒知止足；於他危難，常思救護；善攝五根，不縱情志；辯才無礙，能師子吼；發言誠諦，離諸愛恚；善解世間，殊音異論；威儀整肅，人咸畏敬；慰諭輔臣，撫育黎庶；憐愍眾生，等心無二；察人辭色，悉知其心；見象馬形，亦知善惡；于有恩德，報復無疲；于怨惡人，善巧將護；行幸城邑，端坐車
【現代漢語翻譯】 現代漢語譯本： 『六、觀察敵方主帥，看他是否有將領的德行；七、審視他的德行是否淺薄，以此來判斷他城池的防禦情況；八、瞭解敵方城池的堅固程度，評估敵方兵力的強弱；九、自我衡量我國國內的人心和兵力的精銳程度。我國大王具備這九種方法，智慧的眼睛總是明亮，能夠洞察一切。因此，四面八方的國家都歸順於正道教化，主動前來歸附，永遠不會背叛；就像眾多的河流最終都匯入大海，都具有相同的味道，沒有二心。仁者應當知道，我國大王侍奉過許多佛，是大菩薩，具有大慈大悲，應化顯現在人間，庇護養育眾生；知道眾生應該逐漸被調伏，所以先宣揚王法，滋潤他們的身心，最終使他們獲得心靈的解脫。因此，我國大王具有兩種聖德。是哪兩種呢？第一種是內德：種族純正，仁慈智慧深遠；第二種是外德：就像上面簡略說明的，後面會詳細闡述。』 善財童子問道：『什麼是內德？希望您能為我解說。』 回答說：『仁者！我國大王種族尊貴，是嫡系繼承人，世代相傳，在入胎和處胎時，都有諸天護佑。出生之後，乃至繼承王位，福慶接連不斷，萬國都歡欣鼓舞。聖德日益增長，博學強記；具備仁、智、孝、友、恭、慈、惠、和等美德；聽覺和視覺都非常敏銳，具備各種慚愧之心；具有充足的力量，身體沒有疾病；能夠忍受屈辱，內心不會突然暴躁；尊敬賢能，重視德行，憐憫百姓；對於自己的財富和地位，總是知道適可而止；對於他人的危難，總是想著去救助；善於控制五根，不放縱自己的慾望；辯才無礙，能夠發出獅子吼般的聲音；說話誠實可信，遠離愛慾和嗔恨；善於理解世間的各種不同的聲音和觀點；威儀莊重嚴肅，人們都敬畏他；安慰和輔佐大臣，撫養和教育百姓；憐憫眾生，平等對待，沒有分別心；觀察別人的言辭和臉色，就能知道他們的內心；看到大象和馬的形態，也能知道它們的好壞；對於有恩德的人，報答起來不知疲倦；對於怨恨自己的人，也善巧地加以保護；巡視城邑時，端坐在車
【English Translation】 English version: 『Sixth, observe the enemy's commander, and see if he possesses the virtues of a general; seventh, examine his lack of virtue, and thereby judge the defenses of his city; eighth, understand the strength of the enemy's city, and assess the strength of his troops; ninth, self-assess the morale of our own people and the sharpness of our troops. Our Great King possesses these nine methods, his wise eyes are always bright, and he can see everything. Therefore, countries from all directions submit to the righteous teachings, voluntarily come to pledge allegiance, and will never betray; just as many rivers eventually flow into the sea, all having the same taste, without any divided intentions. Benevolent one, you should know that our Great King has served many Buddhas, is a great Bodhisattva, possesses great compassion, manifests in the human world, and shelters and nurtures all beings; knowing that beings should be gradually subdued, he first proclaims the laws of the kingdom, nourishing their bodies and minds, and ultimately leading them to liberation of the mind. Therefore, our Great King possesses two sacred virtues. What are the two? The first is inner virtue: his lineage is pure, his benevolence and wisdom are profound; the second is outer virtue: as briefly explained above, and will be elaborated on later.』 Sudhana asked: 『What is inner virtue? I wish you would explain it to me.』 The answer was: 『Benevolent one! Our Great King's lineage is noble, he is the direct heir, passed down through generations, and when he entered the womb and was in the womb, he was protected by the gods. After his birth, and until he ascended the throne, blessings and celebrations came one after another, and all countries rejoiced. His sacred virtues increased daily, he was learned and had a strong memory; he possessed the virtues of benevolence, wisdom, filial piety, friendship, respect, compassion, kindness, and harmony; his hearing and sight were very keen, and he possessed all kinds of shame; he had sufficient strength, and his body was free from illness; he could endure humiliation, and his heart would not suddenly become violent; he respected the virtuous and valued morality, and had compassion for the common people; regarding his own wealth and position, he always knew when to stop; regarding the difficulties of others, he always thought of helping them; he was good at controlling his five senses, and did not indulge his desires; his eloquence was unimpeded, and he could roar like a lion; his words were honest and trustworthy, and he was free from love and hatred; he was good at understanding the various different sounds and views of the world; his demeanor was dignified and solemn, and people respected him; he comforted and assisted his ministers, and nurtured and educated the people; he had compassion for all beings, treated them equally, and had no discrimination; by observing people's words and expressions, he could know their hearts; by seeing the forms of elephants and horses, he could also know their good and bad qualities; for those who had been kind to him, he repaid them tirelessly; for those who hated him, he skillfully protected them; when he inspected the cities, he sat upright in his carriage
中，審諦自心，無內外顧；依時出入，以慰國人，有或不順，返逆王命，酷害王民，動作非法，先以善言，如法開示，舍逆從順，王必慈恕，依所領處，不減不奪、亦不驅擯。聞命不悛，當加討罰，克敵制勝，務在安人。是故我王善稱遐布。
「仁者！當知居俗日夜分為八時；于晝與夕，各四時異，一一時中，又分四分，通計日夜三十二分，以水漏中，定知時分。晝四時者：自雞鳴后乃至辰前，為第一時；辰初分后至午分初，為第二時；午中分后乃至申前，為第三時；申初分后至日沒前，為第四時。于第一時日未出前，為初二分；日出已后乃至朝畢，為后二分，如是四分名日初時。我王精勤，不著眠睡，于夜四時，二時安靜，第三時起，正定其心，受用法樂，第四時中，外思庶類，不想貪瞋。自晝初時先嚼楊枝乃至祠祭，凡有十位。何者為十？一、嚼楊枝，二、凈沐浴，三、御新衣，四、涂妙香，五、冠珠鬘，六、油涂足，七、擐革屣，八、持傘蓋，九、嚴侍從，十、修祠祭。」
善財問言：「云何大王每自晨朝要嚼齒木乃至祠祭，然後臨朝？」
答言：「仁者！世界增長，要因於王；王欲理人，先自理身；以身安故，心意和平，神清體和，布化無爽。是故我王先嚼楊枝乃至祠祭。又此十事，一一
【現代漢語翻譯】 現代漢語譯本：心中要仔細審視自己，不要向外或向內顧盼；按照時辰出入，以此來安撫百姓。如果有人不順從，違抗王命，殘酷地傷害百姓，行為不合法，先用善言，如法開導，使其捨棄違逆而順從，大王必定會慈悲寬恕，按照其所管轄的地方，不減少也不剝奪，也不驅逐排斥。如果聽了勸告仍不悔改，應當加以討伐懲罰，戰勝敵人，務必在於安定人民。因此，我們的大王才會被讚揚美名遠播。 仁者！應當知道世俗之人將日夜分為八個時辰；白天和夜晚各有四個時辰不同，每一個時辰中，又分為四分，總計日夜三十二分，用水漏來確定時辰。白天的四個時辰是：從雞鳴後到辰時前，為第一時；辰時初分後到午時初分，為第二時；午時中分後到申時前，為第三時；申時初分後到日落前，為第四時。在第一時，太陽未出之前，為初二分；太陽出來之後到早朝結束，為后二分，這樣四分稱為日初時。我們的大王勤勉精進，不貪戀睡眠，在夜晚的四個時辰中，有兩個時辰安靜休息，第三個時辰起身，端正自己的心，享受佛法的快樂，第四個時辰中，對外思考各種事物，心中沒有貪婪和嗔恨。從白天初時先嚼楊枝（一種清潔牙齒的樹枝）到祭祀，共有十個步驟。哪十個步驟呢？一、嚼楊枝，二、凈身沐浴，三、穿新衣，四、塗抹妙香，五、戴上珠鬘（用珠寶串成的花環），六、用油塗抹腳，七、穿上革屣（皮鞋），八、持傘蓋，九、嚴整侍從，十、進行祭祀。 善財（菩薩名）問道：『大王為何每天早晨都要嚼齒木（清潔牙齒的木頭）乃至祭祀，然後才上朝呢？』 回答說：『仁者！世界的發展增長，依賴於君王；君王想要治理人民，先要治理自身；因為自身安穩，心意才能平和，精神清爽，身體和諧，施政教化才不會有差錯。因此，我們的大王先嚼楊枝乃至祭祀。而且這十件事，每一件都』
【English Translation】 English version: In your heart, carefully examine yourself, do not look outwards or inwards; according to the time, go in and out, to comfort the people. If there are those who do not obey, defy the king's orders, cruelly harm the people, and act illegally, first use kind words, and teach them according to the law, so that they abandon disobedience and obey. The king will surely be merciful and forgiving, according to their jurisdiction, neither reducing nor depriving, nor expelling them. If they do not repent after hearing the advice, they should be punished. To defeat the enemy, the goal is to bring peace to the people. Therefore, our king is praised and his fame spreads far and wide. Virtuous one! You should know that the common people divide the day and night into eight periods; day and night each have four different periods, and each period is further divided into four parts, totaling thirty-two parts for day and night. The time is determined by water clocks. The four periods of the day are: from after the rooster crows until before the Chen time, is the first period; from the beginning of the Chen time until the beginning of the Wu time, is the second period; from the middle of the Wu time until before the Shen time, is the third period; from the beginning of the Shen time until before sunset, is the fourth period. In the first period, before the sun rises, is the first two parts; after the sun rises until the end of the morning court, is the last two parts, these four parts are called the beginning of the day. Our king is diligent and does not indulge in sleep. In the four periods of the night, he rests quietly for two periods, rises in the third period, straightens his mind, and enjoys the joy of the Dharma. In the fourth period, he thinks about various matters, without greed or hatred in his heart. From the beginning of the day, he first chews on a Yang branch (a tree branch used to clean teeth) until the sacrifices, there are ten steps. What are the ten steps? One, chewing the Yang branch, two, cleansing and bathing, three, putting on new clothes, four, applying fragrant perfume, five, wearing a pearl garland (a garland made of jewels), six, applying oil to the feet, seven, putting on leather shoes, eight, holding an umbrella, nine, arranging the attendants, ten, performing sacrifices. Sudhana (a Bodhisattva's name) asked: 'Why does the great king chew on a tooth stick (a stick for cleaning teeth) every morning until the sacrifices, and then attend the court?' He replied: 'Virtuous one! The growth and development of the world depend on the king; if the king wants to govern the people, he must first govern himself; because if he is at peace, his mind will be peaceful, his spirit will be clear, his body will be harmonious, and his administration will be without error. Therefore, our king first chews on the Yang branch until the sacrifices. Moreover, each of these ten things'
能生十種功德；初嚼楊枝具十德者：一、銷宿食，二、除痰癊，三、解眾毒，四、去齒垢，五、發口香，六、能明目，七、澤潤咽喉，八、唇無皴裂，九、增益聲氣，十、食不爽味。晨朝食后，皆嚼楊枝。諸苦辛物，以為齒木，細心用之，具如是德。
「複次，我王香水沐浴具十功德：一、能除風，二、去魑魅，三、精氣充實，四、增益壽命，五、解諸勞乏，六、身體柔軟，七、凈除垢穢，八、長養氣力，九、令人膽勇，十、善去煩熱。
「複次，我王御新凈衣具十功德：一、增長吉祥，二、行步適悅，三、眷屬愛敬，四、處眾無畏，五、安樂身心，六、能益壽命，七、凈無塵垢，八、名稱遠聞，九、賢聖護念，十、一切讚歎。
「複次，我王涂諸妙香具十功德：一、增益精氣，二、令身芳潔，三、調適溫涼，四、長其壽命，五、顏色光盛，六、心神悅樂，七、耳目精明，八、令人強壯，九、瞻睹愛敬，十、具大威德。
「複次，我王冠妙珠鬘具十功德：一、勝福日增，二、殊珍自至，三、顏色充悅，四、辯才清暢，五、具足吉祥，六、身心無惱，七、吉慶恒集，八、益其壽命，九、具大膽勇，十、奉覲歡喜。
「複次，我王足涂香油具十功德：一、能除風疾，二、身心輕利，三、耳
【現代漢語翻譯】 現代漢語譯本 能產生十種功德；首先，咀嚼楊枝（一種樹枝，用於清潔牙齒）有十種好處：一、消除隔夜食物殘渣，二、去除痰液，三、解除各種毒素，四、去除牙垢，五、使口氣清新，六、能使眼睛明亮，七、滋潤喉嚨，八、嘴唇不乾裂，九、增強聲音氣息，十、食物味道不變。早晨吃飯後，都應咀嚼楊枝。各種苦澀辛辣的植物，都可以作為牙齒清潔的工具，細心使用，就能具備這些好處。 其次，我的國王用香水沐浴有十種功德：一、能驅除風邪，二、去除魑魅（傳說中的鬼怪），三、使精氣充沛，四、增加壽命，五、解除各種疲勞，六、使身體柔軟，七、清除污垢，八、增長氣力，九、使人膽大勇敢，十、很好地去除煩躁和熱氣。 其次，我的國王穿上新的乾淨衣服有十種功德：一、增長吉祥，二、行走舒適愉快，三、眷屬愛戴尊敬，四、在眾人面前無所畏懼，五、使身心安樂，六、能增加壽命，七、乾淨無塵垢，八、名聲遠揚，九、賢聖護念，十、一切人讚嘆。 其次，我的國王塗抹各種美妙的香料有十種功德：一、增加精氣，二、使身體芳香潔凈，三、調節體溫，使之舒適，四、延長壽命，五、使臉色光彩照人，六、使心情愉悅，七、使耳目聰敏，八、使人強壯，九、使人瞻仰愛戴，十、具有強大的威德。 其次，我的國王佩戴美妙的珠寶花環有十種功德：一、殊勝的福報日益增長，二、珍貴的寶物自然到來，三、臉色紅潤，四、辯才清晰流暢，五、具備吉祥，六、身心沒有煩惱，七、吉祥喜慶的事情經常聚集，八、增加壽命，九、具有大膽和勇氣，十、朝見時令人歡喜。 其次，我的國王在腳上塗抹香油有十種功德：一、能去除風疾，二、使身心輕快敏捷，三、使耳
【English Translation】 English version It can produce ten kinds of merits; first, chewing on a Yang branch (a type of twig used for cleaning teeth) has ten benefits: one, it eliminates overnight food residue; two, it removes phlegm; three, it detoxifies various poisons; four, it removes dental plaque; five, it freshens breath; six, it can brighten the eyes; seven, it moisturizes the throat; eight, it prevents chapped lips; nine, it enhances vocal energy; ten, it does not alter the taste of food. After eating in the morning, one should chew on a Yang branch. Various bitter and spicy plants can be used as tools for cleaning teeth, and if used carefully, they will have these benefits. Secondly, my king, bathing with fragrant water has ten merits: one, it can dispel wind-related ailments; two, it removes evil spirits (legendary demons); three, it replenishes vital energy; four, it increases lifespan; five, it relieves various forms of fatigue; six, it makes the body supple; seven, it cleanses impurities; eight, it increases strength; nine, it makes one courageous; ten, it effectively removes agitation and heat. Thirdly, my king, wearing new and clean clothes has ten merits: one, it increases auspiciousness; two, it makes walking comfortable and pleasant; three, it earns the love and respect of family; four, it makes one fearless in public; five, it brings peace to body and mind; six, it can increase lifespan; seven, it is clean and free from dust; eight, it spreads one's reputation far and wide; nine, it is protected by the wise and virtuous; ten, it earns the praise of all. Fourthly, my king, applying various exquisite fragrances has ten merits: one, it increases vital energy; two, it makes the body fragrant and clean; three, it regulates body temperature, making it comfortable; four, it prolongs life; five, it makes the complexion radiant; six, it brings joy to the mind; seven, it sharpens the senses of hearing and sight; eight, it makes one strong; nine, it makes one admired and respected; ten, it bestows great power and virtue. Fifthly, my king, wearing exquisite jeweled garlands has ten merits: one, superior blessings increase daily; two, precious treasures come naturally; three, the complexion becomes rosy; four, eloquence becomes clear and fluent; five, it embodies auspiciousness; six, the body and mind are free from distress; seven, auspicious and joyful events frequently gather; eight, it increases lifespan; nine, it bestows courage and boldness; ten, it brings joy to those who behold it. Sixthly, my king, applying fragrant oil to the feet has ten merits: one, it can dispel wind-related diseases; two, it makes the body and mind light and agile; three, it makes the ears
目聰明，四、增益精氣，五、念無忘失，六、減省昏睡，七、眠夢吉祥，八、延其壽命，九、除諸垢穢，十、不生眾疾。
「複次，我王擐妙革屣有十功德：一、足趺柔軟，二、身觸輕安，三、行步有力，四、益其精氣，五、舉止安詳，六、增長壽命，七、威儀整肅，八、左右歡喜，九、形相端嚴，十、諸天敬畏。
「複次，我王侍衛持蓋具十功德：一、威嚴尊重，二、顏色鮮明，三、露行去熱，四、不犯風塵，五、能遮雨濕，六、不視無福，七、眾人敬畏，八、身得安寧，九、益壽增氣，十、清凈光華。
「複次，我王莊嚴侍衛具十功德：一、威儀嚴整，二、令人敬畏，三、增王膽勇，四、佐王威勢，五、降伏惡人，六、天神自衛，七、禁御暴獸，八、舒暢王意，九、邪魅不侵，十、行王教令。如是莊嚴眷屬圍繞，故我大王如御駕駟，檢察前後，調息自他，寬猛合度，剛柔稱適。如大舶主，統領諸船，隨有穿漏，應時補塞。奉侍王人，內宮采女、耆德耄齒、監守王宮、妍貌壯年，令其侍衛或前行導引，燒香散華，吹貝鼓樂，歌詠贊嘆種種莊嚴。或侍從王行，執扇持拂，涂香衣服，眾妙資具，隨時受用，靡不備足，如是導從，以候王心。」
大方廣佛華嚴經卷第十一 大正藏第 10 冊
【現代漢語翻譯】 現代漢語譯本： 『此外，我的大王穿上精美的皮鞋有十種功德：一、腳背柔軟，二、身體接觸時感到輕安，三、行走有力，四、增益精氣，五、舉止安詳，六、增長壽命，七、威儀整肅，八、左右的人都歡喜，九、外形端正莊嚴，十、諸天都敬畏。 『此外，我的大王侍衛持傘蓋有十種功德：一、威嚴尊重，二、顏色鮮明，三、在露天行走時能遮擋暑熱，四、不沾染風塵，五、能遮擋雨水，六、不看沒有福報的人，七、眾人敬畏，八、身體得到安寧，九、增益壽命和精氣，十、清凈光華。 『此外，我的大王莊嚴的侍衛有十種功德：一、威儀嚴整，二、令人敬畏，三、增加大王的膽量和勇氣，四、輔助大王的威勢，五、降伏惡人，六、天神會自我保護，七、禁止和防禦暴獸，八、使大王心情舒暢，九、邪魅不能侵擾，十、執行大王的教令。像這樣莊嚴的眷屬圍繞，所以我的大王就像駕馭四匹馬的御者，檢查前後，調息自己和他人，寬嚴適度，剛柔相稱。如同大船的主人，統領所有船隻，隨時修補漏洞。侍奉大王的人，包括內宮的采女、年長的耆德、監守王宮的人、容貌美麗的壯年，讓他們侍衛或在前引導，燒香散花，吹奏貝殼和鼓樂，歌詠贊嘆，各種莊嚴。或者侍從大王出行，拿著扇子和拂塵，塗抹香料，穿著華麗的衣服，各種美好的資具，隨時享用，無不完備，這樣引導侍從，以等待大王的旨意。』 《大方廣佛華嚴經》卷第十一 大正藏第 10 冊
【English Translation】 English version: 'Furthermore, my great king, wearing fine leather shoes has ten merits: first, the instep is soft; second, the body feels light and comfortable upon contact; third, walking is powerful; fourth, it increases essence and energy; fifth, demeanor is composed; sixth, it extends lifespan; seventh, deportment is dignified; eighth, those around are pleased; ninth, appearance is upright and solemn; tenth, all devas (gods) are in awe. 'Furthermore, my great king, a guard holding an umbrella has ten merits: first, it is majestic and respected; second, the color is bright; third, it provides shade from the heat when walking in the open; fourth, it avoids wind and dust; fifth, it can block rain; sixth, it does not look at those without merit; seventh, people are in awe; eighth, the body attains peace; ninth, it increases lifespan and energy; tenth, it is pure and radiant. 'Furthermore, my great king, the adorned guards have ten merits: first, deportment is dignified; second, it inspires awe; third, it increases the king's courage; fourth, it assists the king's power; fifth, it subdues evil people; sixth, devas will protect themselves; seventh, it prohibits and defends against violent beasts; eighth, it pleases the king's mind; ninth, evil spirits cannot invade; tenth, it executes the king's commands. Surrounded by such adorned attendants, my great king is like a charioteer driving four horses, inspecting the front and back, regulating himself and others, being both lenient and strict, and combining firmness and gentleness. Like the captain of a large ship, leading all the vessels, he repairs leaks in time. Those who serve the king, including the palace maids, the elderly and virtuous, those guarding the palace, and the beautiful and strong, are made to guard or lead the way, burning incense, scattering flowers, playing conch shells and drums, singing praises, with all kinds of adornments. Or they attend the king's travels, holding fans and whisks, applying perfumes, wearing splendid clothes, and using all kinds of wonderful resources, readily available, nothing lacking. Thus they guide and attend, awaiting the king's will.' The Avatamsaka Sutra, Volume 11 Taisho Tripitaka, Volume 10
No. 0293 大方廣佛華嚴經
大方廣佛華嚴經卷第十二
罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品
時，婆羅門復告善財言：「我王圓滿如上，種種法式，清凈威儀，先入道場，禮敬賢聖，上祈福祐，澤潤含生；或祠祭祖宗，思報恩德，教人孝敬，冥益萬方；或出遊巡狩，撫俗省方，御眾班師，功成告謝，水旱災祥，省躬慶祐；祀祭之時一心專念，恭敬無怠，如對目前，想其儀形，思其教誨，感涕薦奉，罄志無私，國內輔臣，有功有德，賢良節行，在家出家，碩德高年，人所宗事，設命終已，圖畫形容，隨其行業，建諸塔廟。我王如是日日之中，內盡誠心，外精供事飲食、財寶、上妙珍奇，祠敬禮拜，曾無懈廢。如上十種，首嚼齒木乃至祠祭，于晝初時前二分畢。日初出時，先召良醫候其安否。晝夜時分，服食量宜。次召歷算、占候、陰陽、風雨、日辰、星月運數行度，差正隱現，災祥福慶，禳除靡不誠告。中外款候，可以密聞，於此時中，一以言聽。所為既訖，正坐臨朝，十千大臣前後圍繞，共理王事，出納王言，聽事畢來，盡晝初時，為后二分。次第二時，進御王膳，奏妙音樂，種種歡娛，以悅王意。于第三時，沐浴游宴，十億采女內奏樂音，容止殊麗，周匝環繞，軟
【現代漢語翻譯】 現代漢語譯本 這時，婆羅門又告訴善財說：『我的國王圓滿具備以上種種法式，清凈的威儀，先進入道場，禮敬賢聖，向上祈求福佑，恩澤潤澤一切眾生；或者祭祀祖宗，思念報答恩德，教導人們孝敬，暗中利益萬方；或者出遊巡視，安撫風俗，視察各地，統領軍隊班師回朝，功成之後告謝上天，遇到水旱災害或吉祥之事，反省自身，祈求福佑；祭祀的時候一心專念，恭敬不懈怠，如同面對面一樣，想像他們的儀容，思念他們的教誨，感動流涕地獻上祭品，竭盡心志沒有私心。國內的輔佐大臣，有功勞有德行，賢良有節操，在家出家的，德高望重的老人，人們所尊敬的，如果他們去世了，就畫出他們的畫像，根據他們的行業，建立各種塔廟。我的國王像這樣每天，內心竭盡誠心，外在精進供奉飲食、財寶、上妙珍奇，祭祀禮拜，從來沒有懈怠廢止。像上面所說的十種，從嚼齒木開始到祭祀，在白天初時前二分完成。太陽剛出來的時候，先召見良醫詢問他的安危。白天和夜晚的時間，服用食物的量要適宜。接著召見歷算家、占卜家、陰陽家，詢問風雨、日子時辰、星月執行的度數，校正隱現，災禍吉祥，祈求消除災禍，沒有不誠實稟告的。內外的情況，可以秘密稟告的，在這個時候，都一一聽取。所要做的事情完成之後，就端正地坐著上朝，一萬大臣前後圍繞，共同處理國家大事，傳達國王的命令，聽取政事，直到白天初時的后二分。接著第二個時辰，進獻國王的膳食，演奏美妙的音樂，各種歡娛，來使國王高興。在第三個時辰，沐浴遊玩宴飲，十億采女在內演奏音樂，容貌姿態特別美麗，周圍環繞，輕柔的』
【English Translation】 English version At that time, the Brahmin again said to Sudhana: 'My king is perfectly endowed with all the above-mentioned dharmas, pure deportment, first entering the Bodhimanda, paying homage to the sages and saints, praying for blessings from above, and bestowing grace upon all living beings; or sacrificing to ancestors, thinking of repaying their kindness, teaching people to be filial, and secretly benefiting all directions; or going out on tours of inspection, pacifying customs, inspecting various places, leading the army back to the capital, and after achieving merit, giving thanks to heaven, encountering floods, droughts, or auspicious events, reflecting on oneself, and praying for blessings; during sacrifices, focusing the mind wholeheartedly, being respectful and diligent, as if facing them directly, imagining their appearance, thinking of their teachings, being moved to tears and offering sacrifices, exhausting one's will without selfishness. The assisting ministers in the country, those with merit and virtue, the virtuous and principled, those who are householders and those who have left home, the elders of great virtue and high standing, those who are respected by the people, if they have passed away, their portraits are painted, and according to their deeds, various stupas and temples are built. My king, in this way, every day, inwardly exhausts his sincerity, and outwardly diligently offers food, wealth, and exquisite treasures, sacrifices and pays homage, never slacking or abandoning. The ten things mentioned above, from chewing toothpicks to sacrifices, are completed in the first two parts of the early daytime. When the sun first rises, he first summons the good physician to inquire about his well-being. The amount of food consumed during the day and night is appropriate. Then he summons the calendar calculators, diviners, yin-yang experts, and asks about wind, rain, days, times, the movement of the stars and moon, correcting the hidden and visible, disasters and blessings, and praying for the elimination of disasters, without any dishonesty. Internal and external situations that can be secretly reported are all listened to at this time. After the things to be done are completed, he sits upright in court, surrounded by ten thousand ministers, jointly handling state affairs, conveying the king's orders, and listening to political matters, until the last two parts of the early daytime. Then, in the second period, the king's meals are presented, beautiful music is played, and various entertainments are provided to please the king. In the third period, he bathes, goes on outings and banquets, and ten billion palace maids play music inside, their appearances and postures are exceptionally beautiful, surrounding him, soft'
意承旨，恒起慈心，清凈園林，處處嚴飾，若聞、若見，煩惱銷除。盡第四時，于王正殿，敷置眾寶，莊嚴論座，于王國內，處處請求，有大智慧沙門婆羅門得道果者，演說正法，聽聞其義，合掌恭敬，禮拜問訊，盡恭敬心、盡尊重心，請令安坐；然後咨問：『何等善法？何等惡法？何正？何邪？何損？何益？』可行則行，可止則止。
「復應數集宿舊智臣、高道隱逸，咨承不逮，以達聰明，詢問國政，評其德失。由斯王德，漸盛漸圓。國內眾生，展轉安樂。能令世化，為解脫因。所以者何？一切菩薩諸所施為，無非佛事。譬如白月初出漸明，至十五日光明圓滿，流照十方；亦如海潮，月初漸起，至十五日，大起潮波，洄澓萬里。法王政化亦復如是，王德增長，若無國王，智臣、耆舊如船無主，漩洄覆沒。又如眾生渴乏時雨，求天帝釋，釋天護念，設不降雨，經於十年，是諸眾生亦不必死。若無國王，一日之中，萬姓荒亂，相殘害盡。以是當知，覆護眾生，王勝帝釋。
「複次，我王由聞勝法，常自省誡，以化群生。每至臨朝，力勢雄猛，王德增上，威伏強鄰。外設朝儀種種嚴衛，奏妙音樂，肅敬侍王，王與內宮眷屬圍繞，就師子座；身心無畏，如日出云，光顯自在，猶天帝釋處眾天中，置四大人，于殿
【現代漢語翻譯】 現代漢語譯本：領會佛陀的旨意，恒常生起慈悲之心，將園林打掃得清凈，處處都加以莊嚴裝飾，如果聽到或看到這些，煩惱就會消除。到了第四個時辰，在王宮的正殿里，鋪設各種珍寶，莊嚴地佈置講法的座位，在整個王國內，到處請求那些有大智慧的沙門（出家修道者）和婆羅門（古印度祭司）得道果的人，為他們演說正法，聽聞其中的道理，合掌恭敬，禮拜問候，盡心盡力地恭敬和尊重，請他們安坐；然後請教：『什麼是善法？什麼是惡法？什麼是正？什麼是邪？什麼是有損的？什麼是有益的？』可以做的就去做，應該停止的就停止。 現代漢語譯本：還應該經常召集那些年長的、有智慧的大臣和高尚的隱士，向他們請教自己不明白的事情，從而達到明智，詢問國家政事，評判他們的功過得失。通過這樣做，國王的德行會逐漸興盛和圓滿。國內的眾生，也會輾轉得到安樂。能夠使世俗的教化，成為解脫的因緣。這是為什麼呢？因為一切菩薩所做的一切，無非都是佛的事業。譬如新月剛出現時逐漸明亮，到了十五日，光明圓滿，照耀十方；也像海潮，月初時逐漸上漲，到了十五日，潮水大漲，波濤洶涌，覆蓋萬里。法王的政教化育也是如此，國王的德行增長，如果沒有國王，那些有智慧的大臣和年長的舊臣就像沒有主人的船，在漩渦中翻覆沉沒。又像眾生在乾渴時渴望雨水，祈求天帝釋（佛教中的天神），天帝釋護念他們，即使十年不下雨，這些眾生也不一定會死。如果沒有國王，一天之內，萬民就會陷入混亂，互相殘殺殆盡。因此應當知道，庇護眾生，國王勝過天帝釋。 現代漢語譯本：此外，我的國王因為聽聞殊勝的佛法，常常自我反省和告誡，以此來教化眾生。每次上朝時，都顯得氣勢雄偉，國王的德行日益增長，威懾強大的鄰國。在外面設定各種朝儀和嚴密的護衛，演奏美妙的音樂，恭敬地侍奉國王，國王與內宮眷屬圍繞在一起，登上獅子座；身心無所畏懼，就像太陽從雲中升起，光芒顯耀自在，如同天帝釋在眾天神之中，在殿堂里設定四位大臣。
【English Translation】 English version: Understanding the Buddha's intent, constantly arise with a compassionate heart, purify the gardens, and decorate them everywhere. If one hears or sees these, afflictions will be eliminated. In the fourth period of the day, in the royal palace's main hall, lay out various treasures, and arrange the Dharma seat with grandeur. Throughout the kingdom, seek out those great wise Shramanas (ascetics) and Brahmins (ancient Indian priests) who have attained the fruits of the path, to expound the true Dharma. Listen to its meaning, join palms in reverence, bow and inquire, with utmost respect and honor, invite them to be seated. Then ask: 'What are wholesome dharmas? What are unwholesome dharmas? What is right? What is wrong? What is harmful? What is beneficial?' What can be done, do it; what should be stopped, stop it. English version: Furthermore, one should frequently gather the old, wise ministers and noble hermits, consult them on matters not understood, thereby achieving wisdom. Inquire about state affairs, and evaluate their merits and demerits. Through this, the king's virtue will gradually flourish and become complete. The beings within the kingdom will also, in turn, find peace and happiness. This can make worldly teachings a cause for liberation. Why is this so? Because all the actions of all Bodhisattvas are none other than the work of the Buddha. For example, like the new moon gradually becoming brighter, until the fifteenth day when its light is full, illuminating all directions; also like the ocean tide, gradually rising at the beginning of the month, until the fifteenth day when the tide surges greatly, with waves covering tens of thousands of miles. The Dharma King's governance and teachings are also like this. The king's virtue grows. Without a king, those wise ministers and old officials are like a ship without a captain, capsizing and sinking in the whirlpool. Also, like beings thirsting for rain, seeking the Deva Indra (a deity in Buddhism), Indra protects them, and even if it does not rain for ten years, these beings will not necessarily die. Without a king, within a single day, the people will fall into chaos, killing each other. Therefore, it should be known that in protecting beings, a king surpasses Indra. English version: Furthermore, my king, by hearing the supreme Dharma, constantly reflects and admonishes himself, using this to teach all beings. Each time he attends court, he appears majestic and powerful, the king's virtue increases daily, and he intimidates powerful neighboring countries. Outside, he establishes various court rituals and strict guards, plays wonderful music, respectfully serves the king, the king is surrounded by his inner palace family, and ascends the lion throne; his mind and body are fearless, like the sun rising from the clouds, its light shining freely, just like Indra among the gods, placing four great ministers in the hall.
四角，身被金甲，如四天王，左右侍衛，執諸兵仗，顯示我王巍巍威德，王志含容心卑萬姓，不聽不視，恒思順行。如海吞流，如山蘊寶，樂音靜息，內外一心。
「爾時，我王遍觀輔相種種威儀，珍嚴妙飾，知如幻化，自堅其心，以慈軟音而說偈言：
「『合會須臾散， 榮貴盡無常， 人命如電光， 強力皆歸死。 死魔虧盛滿， 無常壞寶山， 勝法恒堅牢， 應修不放逸。』
「王說偈已，宣令群臣各歸常位，理王政事，利益眾生，心無懈廢。仁者當知如是名為我王內德。」
善財白言：「云何複名王德外化？」
答言：「仁者！一切眾生及器世間，安立護持，皆是眾生自業果報及諸國主德力任持。劫初成時，此器世間，人皆化生，肢體圓滿，不藉衣食，形相充盈，照耀身光，無有晝夜，宿惑既勝，地味隨生，乃至漸生自然香稻。后立田主，遐邇同歸，覆育均平，為剎帝利，自是至今，王化不絕。有欲之人，無主則亂，國有君主，一切獲安，故名王力能護眾生。仁者當知人有四姓：一、婆羅門種，多修口業；二、剎帝利種，多修手業；三、吠舍種，多修田業；四、戍達羅種，修馳逐業。其餘雜類旃陀羅等，多皆修習惡律儀業。然此四姓及余雜類，業習不同，
【現代漢語翻譯】 現代漢語譯本 四角，身披金色鎧甲，如同四大天王（佛教護法神），左右侍衛，手持各種兵器，顯示我王的巍峨威嚴和德行，我王的心胸寬廣，包容萬民，謙卑自下，不聽不看邪惡之事，始終思考如何順應天道而行。如同大海容納百川，如同山嶽蘊藏珍寶，喜好安靜，內心清凈專一。 『這時，我王遍觀輔佐大臣們各種威儀，珍貴的裝飾，明白這些都如夢幻泡影，於是堅定自己的內心，用慈悲柔和的聲音說了偈語： 『聚合終將離散，榮華富貴終究無常，人的生命如同閃電般短暫，強大的力量最終也會歸於死亡。死魔會使盛極而衰，無常會摧毀珍寶之山，殊勝的佛法才是永恒堅固的，應當精進修行，不放逸。』 我王說完偈語后，命令群臣各自回到自己的崗位，處理國家政事，利益眾生，內心不懈怠。仁者應當知道，這稱為我王的內在德行。」 善財（求道者）問道：『又如何稱作王的外在教化呢？』 回答說：『仁者！一切眾生以及器世間（眾生所居住的世界），能夠安穩建立和護持，都是眾生各自的業力果報以及各個國王的德行力量所承擔。在劫初形成時，這個器世間的人都是化生而來，肢體圓滿，不需要衣食，形貌充盈，身上散發光芒，沒有白天黑夜之分。隨著宿世的迷惑逐漸消退，地味（地上的自然美味）隨之產生，乃至逐漸生長出天然的香稻。後來設立田地的主人，遠近的人都來歸附，得到平等地養育，於是產生了剎帝利（統治者），從那時到現在，王者的教化沒有斷絕。有慾望的人，沒有君主就會混亂，國家有了君主，一切才能獲得安定，所以說王的力量能夠保護眾生。仁者應當知道，人有四種姓：一、婆羅門種（祭司），大多修行口業；二、剎帝利種（武士），大多修行手業；三、吠舍種（商人），大多修行田業；四、戍達羅種（奴隸），修行奔走勞碌的行業。其餘雜類，如旃陀羅（賤民）等，大多修行惡劣的戒律行為。然而這四種姓以及其他雜類，他們的業力習性各不相同，
【English Translation】 English version Four-cornered, his body clad in golden armor, like the Four Heavenly Kings (Buddhist guardian deities), with attendants on his left and right, holding various weapons, displaying the majestic power and virtue of my king. My king's heart is broad, encompassing all people, humble and self-effacing, not listening to or seeing evil, always thinking about how to act in accordance with the way of heaven. Like the sea accepting all rivers, like mountains containing treasures, he delights in stillness, with a pure and focused mind. 『At that time, my king observed the various dignified appearances and precious ornaments of his ministers, understanding that these were like illusions and bubbles. He then strengthened his heart and spoke a verse in a compassionate and gentle voice: 『Gatherings must eventually disperse, glory and wealth are ultimately impermanent, human life is as fleeting as lightning, and even the strongest will eventually succumb to death. The demon of death diminishes the flourishing and fullness, impermanence destroys the mountain of treasures, the supreme Dharma is eternally firm, one should cultivate diligently and not be negligent.』 After the king spoke the verse, he ordered his ministers to return to their respective posts, manage state affairs, benefit all beings, and not be lax in their hearts. The benevolent one should know that this is called the inner virtue of my king.』 Sudhana (seeker of the Way) asked: 『How is the king's external transformation called?』 The answer was: 『Benevolent one! The establishment and protection of all sentient beings and the world they inhabit are all due to the karmic retribution of sentient beings themselves and the power of the virtues of the various kings. At the beginning of the kalpa (eon), the people of this world were all born by transformation, with complete limbs, not needing food or clothing, their forms were full, their bodies emitted light, and there was no distinction between day and night. As the delusions of past lives gradually subsided, the taste of the earth (natural flavors of the earth) arose, and even naturally fragrant rice gradually grew. Later, the owners of the fields were established, and people from far and near came to submit, receiving equal nurturing. Thus, the Kshatriyas (rulers) arose, and from then until now, the king's teachings have not ceased. People with desires will be in chaos without a ruler, but when a country has a ruler, everything can be stable. Therefore, it is said that the king's power can protect all beings. Benevolent one should know that there are four castes of people: first, the Brahmins (priests), who mostly cultivate verbal karma; second, the Kshatriyas (warriors), who mostly cultivate manual karma; third, the Vaishyas (merchants), who mostly cultivate agricultural karma; fourth, the Shudras (slaves), who cultivate the karma of running errands. The other miscellaneous classes, such as the Chandalas (outcasts), mostly cultivate evil disciplinary practices. However, these four castes and other miscellaneous classes have different karmic habits,
居處亦異，從少至老所務雖殊，皆崇四事。云何為四？一、修持藝業，二、營辦資財，三、共受欲樂，四、各求解脫。言藝業者，並從髫齔以至壯年，各于其倫習學其事。若婆羅門業，修智慧、圖書、印記、緯候、陰陽、身相、吉兇、圍陀典籍。剎帝利種，增修射御，政在養人，功存禁暴，絃歌悅眾，征罰不庭。吠舍田業，播種耕耘，糧聚倉儲，人天國本。戍達羅種，通商有無，興販往來，務滋貨殖。言營財者，業藝既成，咸務自事。各于其黨，競構資生。言受樂者，既豐財利，卜定厥居，婚樂宴遊，恣娛聲色。言解脫者，要言二類：一、婆羅門、剎利王種；發既斑白，年逾五十，力邁色衰，厭世求道，情深出要，咸謂真修，所習既殊，師承自異，九十六種，各業本宗，或求生天，或計解脫。二者釋種如來弟子；三乘學人服甘露味，修習慈悲，利益群品。如是種種邪宗、正宗、在家、出家，精心道檢，皆依王國而得住持；並因我王演化流佈，故諸學者如世輪繩，藝業所修如聚泥土。王行正化如匠埏埴，巧益自他如成眾器，若無王力，功行不成，法滅無餘，況能利濟？又彼所修一切功德，六分之一常屬於王。王之福山崇固難壞，其餘外境，正化不行，國內之人恣情積惡，令修善者無以暫安。如是障修及造不善，所有罪業
【現代漢語翻譯】 現代漢語譯本 居住的地方也各不相同，從年少到年老所從事的事情雖然不同，但都崇尚四件事。哪四件呢？第一，修習技藝；第二，經營資財；第三，共同享受欲樂；第四，各自尋求解脫。說到技藝，都是從孩童時期到壯年，各自按照自己的類別學習相應的技能。如果是婆羅門（Brahmana，印度教祭司）的行業，就修習智慧、圖書、印記、天文曆法、陰陽、面相、吉兇、吠陀（Veda，印度教經典）典籍。剎帝利（Kshatriya，印度教武士）種姓，就增進射箭和駕車的技術，他們的職責在於養育人民，功績在於禁止暴行，用音樂使民眾喜悅，征討不服從者。吠舍（Vaishya，印度教商人）從事農業，播種耕耘，積聚糧食，這是人天和國家的根本。首陀羅（Shudra，印度教奴隸）種姓，就進行商品交易，買賣往來，致力於增加財富。說到經營資財，技藝學成之後，都致力於自己的事業。各自在自己的群體中，競爭著積累生活所需的物資。說到享受欲樂，既然有了豐厚的財利，就選定住處，舉行婚禮，宴飲遊樂，盡情享受聲色之娛。說到解脫，主要分為兩類：第一類是婆羅門和剎帝利王族；當他們頭髮斑白，年過五十，體力衰退，容顏衰老時，厭倦世俗而尋求真理，內心深切渴望出離，都認為這是真正的修行。他們所學習的各不相同，師承也各自不同，共有九十六種，各自遵循自己的宗派，有的追求昇天，有的則認為可以獲得解脫。第二類是釋迦牟尼（Sakyamuni，佛教創始人）的弟子；三乘（佛教教義中的三種修行方式）的修行人服用甘露（Amrita，佛教中的不死之藥），修習慈悲，利益眾生。像這樣種種邪宗、正宗、在家、出家，精心修道，都依賴於國王的統治才能安住；並且因為國王的教化而得以流傳，所以修行的人就像世俗的輪繩，所修的技藝就像堆積的泥土。國王施行正道教化就像工匠製作陶器，巧妙地利益自己和他人就像製成各種器皿，如果沒有國王的力量，功德修行就不能成就，佛法也會滅絕無餘，更何況利益眾生呢？而且他們所修的一切功德，六分之一常常屬於國王。國王的福德像山一樣穩固難以摧毀，其餘的外部環境，如果正道教化不能施行，國內的人就會放縱自己的慾望，積累惡行，使得修行善法的人無法暫時安寧。像這樣障礙修行和造作不善，所有的罪業
【English Translation】 English version Their dwelling places also differ, and although their pursuits from youth to old age are diverse, they all revere four things. What are the four? First, the cultivation of skills and arts; second, the management of wealth; third, the shared enjoyment of sensual pleasures; and fourth, the individual pursuit of liberation. Regarding skills and arts, from childhood to adulthood, each person learns their respective crafts according to their class. If it is the profession of a Brahmana (Hindu priest), they cultivate wisdom, books, seals, astronomy, yin and yang, physiognomy, auspicious and inauspicious signs, and the Vedic (Hindu scriptures) texts. Those of the Kshatriya (Hindu warrior) caste enhance their skills in archery and charioteering, their duty being to nurture the people, their merit lying in suppressing violence, delighting the masses with music, and punishing the disobedient. The Vaishya (Hindu merchant) engage in agriculture, sowing and cultivating, accumulating grain, which is the foundation of both human and heavenly realms. The Shudra (Hindu laborer) caste engages in trade, buying and selling, striving to increase wealth. Regarding the management of wealth, once their skills are developed, they all focus on their own affairs. Each within their own group competes to accumulate the necessities of life. Regarding the enjoyment of pleasures, having acquired abundant wealth, they choose their residences, hold weddings, feasts, and excursions, indulging in the pleasures of sights and sounds. Regarding liberation, there are mainly two categories: first, the Brahmanas and Kshatriya royalty; when their hair turns gray, they are over fifty years old, their strength declines, and their appearance fades, they become weary of the world and seek the truth, their hearts deeply yearning for liberation, all considering this to be true cultivation. Their practices differ, and their teachers are also different, totaling ninety-six sects, each following their own doctrines, some seeking rebirth in heaven, others believing they can attain liberation. The second category is the disciples of Sakyamuni (the founder of Buddhism); the practitioners of the three vehicles (three paths of Buddhist practice) partake of the taste of Amrita (the nectar of immortality in Buddhism), cultivate compassion, and benefit all beings. Such are the various heterodox and orthodox sects, both lay and monastic, who diligently cultivate the path, all relying on the kingdom for their sustenance; and because of the king's teachings, they are able to spread their doctrines, so the practitioners are like the ropes of the world, and the skills they cultivate are like piled-up earth. The king's righteous governance is like a craftsman shaping pottery, skillfully benefiting himself and others like making various vessels. Without the king's power, meritorious practice cannot be accomplished, and the Dharma would be extinguished without remainder, let alone benefiting sentient beings? Moreover, one-sixth of all the merits they cultivate always belongs to the king. The king's mountain of merit is firm and difficult to destroy, but in other external environments, if righteous governance is not practiced, the people of the country will indulge their desires, accumulate evil deeds, and make it impossible for those who cultivate good to find even temporary peace. Such are the obstacles to cultivation and the creation of unwholesome deeds, all the resulting sins
六分之一還屬彼王。王之罪山牢峻難壞，是故我王福慧殊勝。」
時，婆羅門復告善財：「仁豈不聞地神語耶？地神常言：『我負大地一切所有及須彌山，不以為重，亦無厭心，於三種人我恒厭倦，不欲勝持。何等為三？一、心懷叛逆，謀害人王；二、念棄恩親，不孝父母；三、撥無因果，譭謗三尊，破法輪僧，障修善者；如是三人，我極患重，乃至一念不欲任持。』
「複次，我王宣流正化，諸佛護念，何況龍神？以是正心能制諸惡，如執鉤策，邪法不生，能與世間，作無利者，感化調伏，正見修行；亦如牛王，王若行時，一切諸牛悉皆隨從。王亦如是，正化流行，一切有情悉皆隨順。又如鐵鉤能制狂象，王治正化能伏惡人，究竟令其同歸解脫。
「複次，我王建國體人恒在三事：一、念除五怖，二、慎擇三臣，三、精修御膳。所以者何？樹君養人，事先除怖。臣德允備，足以弼諧。御膳精羞，愛身及物，教人忠孝，親長尊嚴。」
善財白言：「云何五怖，此國獨無？」
答言：「仁者！一、王德簡儉，財賦均平；無國王貪奪怖。二、王族貞賢，不貪為寶；無近臣侵抑怖。三、宰官循職，惠恕充懷；無酷吏傷殘怖。四、人皆義讓，國無欺枉；無盜賊偷劫怖。五、鄰境雍和，承風向化
【現代漢語翻譯】 現代漢語譯本：六分之一的收成還屬於國王。國王的功德如山般牢固難以摧毀，因此我們國王的福德和智慧都非常殊勝。 當時，婆羅門又告訴善財說：『您難道沒聽過地神說的話嗎？地神常說：』我承載著大地上的一切以及須彌山（佛教宇宙觀中的中心山），都不覺得重，也沒有厭倦的心，但對於三種人，我總是厭惡倦怠，不想承載他們。是哪三種人呢？第一種是心懷叛逆，圖謀危害國王的人；第二種是忘恩負義，不孝順父母的人；第三種是否定因果，誹謗佛、法、僧三寶，破壞法輪僧團，阻礙修行善法的人；對於這三種人，我非常厭惡，甚至一念都不想承載他們。』 『此外，我們國王宣揚正法教化，諸佛都護念他，更何況龍神呢？因為他有這樣的正心，所以能制止各種惡行，就像拿著鉤子和鞭子一樣，邪法不能產生，能使世間那些作惡的人，受到感化調伏，走上正見修行的道路；也像牛王一樣，牛王行走時，所有的牛都會跟隨。國王也是這樣，正法教化流行，一切眾生都會順從。又像鐵鉤能制服狂象，國王施行正法教化能降伏惡人，最終使他們一同走向解脫。 『此外，我們國王治理國家，體恤人民，始終關注三件事：第一，想著消除五種恐懼；第二，謹慎選擇三位大臣；第三，精心準備御膳。為什麼呢？樹立君主是爲了養育人民，所以首先要消除恐懼。大臣的德行如果足夠，就足以輔佐君王。御膳精美，是爲了愛惜自身和萬物，教導人們忠孝，尊敬長輩。』 善財童子問道：『什麼是五種恐懼，為什麼這個國家沒有呢？』 回答說：『仁者！第一，國王的德行簡樸節儉，賦稅公平；所以沒有國王貪婪掠奪的恐懼。第二，王族貞潔賢良，不貪圖財寶；所以沒有近臣侵犯壓迫的恐懼。第三，宰官恪盡職守，寬厚仁慈；所以沒有酷吏殘害百姓的恐懼。第四，人們都講義氣謙讓，國家沒有欺詐虛偽；所以沒有盜賊偷竊搶劫的恐懼。第五，鄰國和睦相處，都來歸順教化；所以沒有外敵入侵的恐懼。』
【English Translation】 English version: One-sixth of the harvest also belongs to the king. The king's merits are as solid and indestructible as a mountain, therefore our king's blessings and wisdom are exceptionally superior. At that time, the Brahmin also told Sudhana: 'Have you not heard what the earth deity said? The earth deity often says: 'I bear all things on the earth and Mount Sumeru (the central mountain in Buddhist cosmology), and I do not feel it heavy, nor do I have a weary heart, but for three kinds of people, I am always disgusted and tired, and I do not want to bear them. What are these three kinds of people? The first is those who harbor rebellion and plot to harm the king; the second is those who are ungrateful and unfilial to their parents; the third is those who deny cause and effect, slander the Three Jewels (Buddha, Dharma, Sangha), destroy the Dharma wheel Sangha, and hinder those who cultivate good deeds; for these three kinds of people, I am extremely disgusted, and I do not even want to bear them for a single moment.' 'Furthermore, our king propagates the righteous teachings, and all Buddhas protect him, let alone the dragon gods? Because he has such a righteous mind, he can restrain all kinds of evil deeds, just like holding a hook and a whip, evil teachings cannot arise, and he can cause those who do evil in the world to be influenced and subdued, and embark on the path of right view and practice; just like the king of cows, when the king of cows walks, all the cows will follow. The king is also like this, when the righteous teachings prevail, all sentient beings will follow. Also, just as an iron hook can subdue a wild elephant, the king's implementation of righteous teachings can subdue evil people, ultimately leading them to liberation together.' 'Furthermore, our king governs the country and cares for the people, always focusing on three things: first, thinking about eliminating the five fears; second, carefully selecting three ministers; third, carefully preparing the royal meals. Why is this? Establishing a ruler is for nurturing the people, so the first thing is to eliminate fear. If the ministers' virtues are sufficient, they are enough to assist the king. The royal meals are exquisite, in order to cherish oneself and all things, and to teach people loyalty and filial piety, and to respect elders.' Sudhana asked: 'What are the five fears, and why does this country not have them?' The answer was: 'Good man! First, the king's virtue is simple and frugal, and the taxes are fair; therefore, there is no fear of the king's greed and plunder. Second, the royal family is chaste and virtuous, and does not covet treasures; therefore, there is no fear of close ministers infringing and oppressing. Third, the officials are conscientious and dutiful, and are kind and benevolent; therefore, there is no fear of cruel officials harming the people. Fourth, people all value righteousness and humility, and the country has no fraud or falsehood; therefore, there is no fear of thieves stealing and robbing. Fifth, neighboring countries live in harmony and come to submit to the teachings; therefore, there is no fear of foreign enemies invading.'
；無外境寇難怖。余國五怖，人必不安。是故我王，聖化無外。」
善財白言：「云何三臣王所慎擇？」答言：「仁者！如日天王，高居日殿，去地四萬二千由旬，四天下人，不睹形色，但蒙光照，瞻仰日輪，咸知所在。我王聖德如彼日輪，大明御宇，無幽不燭，開物成務，辯別除昏。十千大臣、一億猛將皆王照使，為國之光，慎擇三臣，統茲百辟。何等為三？一者輔臣，二者將帥，三者使臣。言輔臣者，弼諧王化，代王理政，上佐王德，下恤王人，進賢任能，清心奉職，如日照曜，類辯群分。二將帥者，主兵大臣，必在忠淳，深仁厚義，德行兼茂，勇略無虧，為護眾生，除惡務本，如日照曜，滌闇除昏。初自七月至十月，終嚴鼓戒，兵順天肅，勵乘便逐，宜安營相地。如是主將，受命臨戎，攻守以時，戰無不利。仁復應知我國五城。云何為五？一者山城，憑高據險，斷岸周圍；二者水城，塹以江河，沿流四繞；三者沙城，曠磧懸遠，外無水草；四者土城，堅壁高壘，內實兵儲；五者人城，主聖臣賢，深謀遠略。如是五城量宜相敵，人城最勝，我國所尊。故我大王住不思議神通妙化。三使臣者，所謂：行人受使四方，往復王命，如日照使，流光原隰，幽谷無私。所以者何？王德精微，王居深密，萬方不睹，四海
【現代漢語翻譯】 現代漢語譯本：沒有外來的侵擾和災難的恐懼。其他國家有五種恐懼，人民必定不安。因此，我的國王，以聖德教化，沒有外患。
善財童子問道：『如何選擇國王所慎重選擇的三種大臣？』
回答說：『仁者！如同太陽天王，高居太陽宮殿，距離地面四萬二千由旬，四大天下的人，雖然看不到他的形體顏色，但都蒙受他的光照，瞻仰太陽的輪廓，都知道他的所在。我的國王的聖德就像那太陽的輪廓，光明普照天下，沒有幽暗不被照亮，開創事物，成就事業，辨別是非，消除昏昧。一萬大臣、一億猛將都受國王的照耀和驅使，成為國家的光芒，慎重選擇三種大臣，統領所有官員。哪三種呢？一是輔臣，二是將帥，三是使臣。所謂輔臣，是輔助調和國王的教化，代替國王處理政事，上輔佐國王的德行，下體恤國王的百姓，舉薦賢能，任用有才能的人，清心奉職，如同太陽照耀，明辨各種事物。二將帥，是主管兵事的大臣，必須忠誠淳樸，深仁大義，德行兼備，勇略無缺，爲了保護眾生，剷除邪惡，務求根本，如同太陽照耀，洗滌黑暗，消除昏昧。從七月到十月，始終嚴守警戒，軍隊順應天時，整肅軍紀，鼓勵乘勢追擊，適宜安營紮寨，選擇地形。這樣的主將，接受命令，臨陣作戰，攻守適時，戰無不勝。你還應該知道我國的五種城池。哪五種呢？一是山城，依憑高山，佔據險要，周圍是陡峭的懸崖；二是水城，用江河作為護城河，沿著河流環繞四周；三是沙城，在廣闊的沙漠中，遙遠偏僻，外面沒有水草；四是土城，堅固的城墻，高聳的堡壘，內部儲備著兵器糧草；五是人城，君主聖明，臣子賢能，深謀遠慮。這五種城池根據情況適宜對抗敵人，人城最為優勝，是我國所尊崇的。所以我的大王安住于不可思議的神通妙化。三使臣，是指：行人接受使命前往四方，往返傳達國王的命令，如同太陽照耀，光芒流佈于原野，幽深的山谷，沒有偏私。為什麼呢？國王的德行精微，國王的居所深密，萬方百姓不能看到，四海之內
【English Translation】 English version: There is no fear of external invasion or calamity. Other countries have five fears, and their people are bound to be uneasy. Therefore, my king, through his sage-like teachings, has no external troubles.
Sudhana asked: 'How does the king carefully select the three ministers?'
The answer was: 'Good man! Like the Sun King, who resides high in the Sun Palace, forty-two thousand yojanas from the earth, the people of the four continents cannot see his form or color, but they all receive his light, and by looking at the sun's disc, they know where he is. The sage-like virtue of my king is like that sun's disc, his great light illuminates the realm, leaving no darkness unlit, initiating things, accomplishing tasks, distinguishing right from wrong, and dispelling ignorance. Ten thousand ministers and one hundred million brave generals are all illuminated and directed by the king, becoming the light of the country. He carefully selects three ministers to govern all officials. What are the three? First, the assisting minister; second, the generals; and third, the envoys. The assisting minister is one who helps harmonize the king's teachings, manages affairs on behalf of the king, assists the king's virtue above, and cares for the king's people below, recommending the virtuous and employing the capable, with a pure heart and devoted service, like the sun shining, clearly distinguishing all things. The generals are the ministers in charge of military affairs, who must be loyal and honest, deeply benevolent and righteous, with both virtue and ability, and with no lack of courage and strategy. They protect all beings, eliminate evil, and seek the root of problems, like the sun shining, washing away darkness and dispelling ignorance. From July to October, they maintain strict vigilance, the army follows the seasons, the military discipline is strict, they encourage taking advantage of opportunities, and they choose suitable locations for encampments. Such a general, receiving orders, goes into battle, attacking and defending at the right time, and is invincible. You should also know about the five types of cities in our country. What are the five? First, the mountain city, relying on high mountains, occupying strategic locations, surrounded by steep cliffs; second, the water city, using rivers as moats, flowing around the city; third, the sand city, in the vast desert, remote and isolated, with no water or grass outside; fourth, the earth city, with strong walls and high fortresses, with weapons and provisions stored inside; and fifth, the people city, where the ruler is wise and the ministers are virtuous, with deep planning and far-reaching strategies. These five types of cities are suitable for resisting enemies according to the circumstances, and the people city is the most superior and is revered in our country. Therefore, my great king dwells in inconceivable miraculous transformations. The three envoys are: the messengers who receive missions to go to all directions, conveying the king's orders back and forth, like the sun shining, its light spreading across the plains and valleys, without any partiality. Why is this so? The king's virtue is subtle and profound, the king's residence is deep and secluded, the people of all directions cannot see him, and within the four seas
莫知，皆由使臣宣佈王澤，殊方款塞，八表欽承，未安者安，已安不退。是故我王與諸耆舊宰輔大臣，精選良能，慎擇其事。要言王使十德乃堪。一、資忠奉信，二、愛敬君親，三、強記博聞，四、識量宏達，五、才辯縱橫，六、精閑內外，七、謙卑仁讓，八、剛正無瑕，九、儀範出羣，十、通王密意。具茲十德，受命宣威，凡所經游，清身潔獨，不惛酒色，不寢眾居，醉后眠中，慮泄樞密。奉使鄰國，必達王言，不以利遷，不以威變，行藏進退，靡不合時，風俗土宜，任物成化，于王權變，了達無疑，務顯得能，以慰殊俗。由此三臣，成王德化，變惡顯善，威被萬方，如日流光，照物除暗，遠近皆明。故我國中稟王聖化，多諸善眾，動靜合宜，或所游止，不狎惡人。所謂：撥無因果、棄背君親、性少慈悲、好見他過、庸賤卑猥、不畏罪違、多欲多瞋、無慚無愧、心頑性怯、忌勝嫉能，如是等人皆不親近，亦不乘御𢤱悷，不調諸惡象馬；亦不馴養無益禽獸；亦不經游深山、大澤、空聚、冢間、曠野、山險、惡獸、非人之所住處；亦不正視酒肆、屠坊、淫穢之處。若或遭遇勝吉祥事，右旋禮敬。為護福故，曾不履踐佛、法、眾僧、父母、師長大人之影及所行跡。于可尊崇有德人所，恭敬禮拜，心無輕慢。見諸佛塔、靈廟
【現代漢語翻譯】 現代漢語譯本：要知道，這一切都是因為使臣們宣揚了國王的恩澤，使得遠方異域都來歸順，四面八方都敬佩順從。不安定的得以安定，已經安定的不會退轉。因此，我國的國王與各位年長的賢達、宰輔大臣，精心挑選賢能之士，謹慎地選擇他們所負責的事務。總而言之，作為國王的使臣，必須具備十種德行才能勝任。第一，忠誠可靠；第二，愛戴尊敬君主和親人；第三，記憶力強，博學多聞；第四，見識廣博，氣度宏大；第五，才華橫溢，能言善辯；第六，精通內外事務；第七，謙虛恭敬，仁慈善良；第八，剛正不阿，毫無瑕疵；第九，儀表出衆，堪爲表率；第十，通曉國王的秘密意圖。具備這十種德行的人，才能奉命宣揚王威。凡是他們所經過的地方，都保持自身清白，行為端正，不沉迷於酒色，不與眾人同住，即使在醉酒或睡眠中，也謹慎不泄露機密。出使鄰國，必定傳達國王的旨意，不因利益而改變立場，不因威勢而動搖意志。他們的行為舉止，進退都符合時宜，能夠根據各地的風俗習慣，因地制宜地進行教化。對於國王的權宜之計，他們能夠完全理解，毫無疑問。他們致力於彰顯賢能，以此來安撫不同的風俗。通過這三類大臣，成就國王的德化，使惡行轉變為善行，威望遍及四方，如同太陽的光芒，照耀萬物，驅除黑暗，使遠近都光明。因此，我國人民稟承國王的聖明教化，多有善良之輩，一舉一動都符合禮儀。他們所遊歷或停留的地方，不與惡人親近。他們遠離那些：否定因果報應、背棄君主和親人、天性缺少慈悲、喜歡挑剔他人過錯、庸俗卑賤、不畏懼罪惡、貪慾嗔恨、不知羞恥、內心頑固、膽小怯懦、嫉妒賢能的人。他們也不乘坐那些性情暴躁、難以駕馭的象馬；不馴養無益的禽獸；也不去深山、大澤、空曠的村落、墳墓之間、荒野、險峻的山地、有惡獸或非人居住的地方；也不正眼觀看酒館、屠宰場、淫穢場所。如果遇到吉祥的事情，他們會右旋禮拜。爲了守護福德，他們從不踩踏佛、法、僧、父母、師長等尊者的影子或足跡。對於值得尊敬的有德之人，他們恭敬禮拜，心中沒有絲毫輕慢。見到佛塔、靈廟 現代漢語譯本：，會右旋禮拜，並以香花供養。他們不輕視任何微小的善行，也不放過任何微小的惡行。他們不與不信佛法的人交談，也不與不守戒律的人同行。他們不與不孝順父母的人交往，也不與不尊敬師長的人為伍。他們不與不忠誠的人結交，也不與不守信義的人來往。他們不與不仁慈的人相處，也不與不公正的人為伴。他們不與不謙虛的人共事，也不與不謹慎的人合作。他們不與不誠實的人為友，也不與不正直的人為伍。他們不與不善良的人相處，也不與不寬容的人為伴。他們不與不勤奮的人共事，也不與不節儉的人合作。他們不與不智慧的人為友，也不與不勇敢的人為伍。他們不與不快樂的人相處，也不與不健康的人為伴。他們不與不和平的人共事，也不與不和諧的人合作。他們不與不幸福的人為友，也不與不幸運的人為伍。他們不與不成功的人相處，也不與不富裕的人為伴。他們不與不強大的人共事，也不與不偉大的人合作。他們不與不完美的人為友，也不與不完整的人為伍。他們不與不真實的人相處，也不與不虛假的人為伴。他們不與不善良的人共事，也不與不邪惡的人合作。他們不與不純潔的人為友，也不與不污穢的人為伍。他們不與不光明的人相處，也不與不黑暗的人為伴。他們不與不平靜的人共事，也不與不混亂的人合作。他們不與不寧靜的人為友，也不與不安寧的人為伍。他們不與不和諧的人相處，也不與不衝突的人為伴。他們不與不統一的人共事，也不與不分裂的人合作。他們不與不完整的人為友，也不與不殘缺的人為伍。他們不與不健康的人相處，也不與不疾病的人為伴。他們不與不快樂的人共事，也不與不悲傷的人合作。他們不與不幸福的人為友，也不與不幸的人為伍。他們不與不成功的人相處，也不與不失敗的人為伴。他們不與不富裕的人共事，也不與不貧窮的人合作。他們不與不強大的人為友，也不與不弱小的人為伍。他們不與不偉大的人相處，也不與不渺小的人為伴。他們不與不完美的人共事，也不與不殘缺的人合作。他們不與不真實的人為友，也不與不虛假的人為伍。他們不與不善良的人相處，也不與不邪惡的人為伴。他們不與不純潔的人共事，也不與不污穢的人合作。他們不與不光明的人為友，也不與不黑暗的人為伍。他們不與不平靜的人相處，也不與不混亂的人為伴。他們不與不寧靜的人共事，也不與不安寧的人合作。他們不與不和諧的人為友，也不與不衝突的人為伍。他們不與不統一的人相處，也不與不分裂的人為伴。他們不與不完整的人共事，也不與不殘缺的人合作。
【English Translation】 English version: Know that all this is because the envoys have proclaimed the king's grace, causing distant lands to submit, and all directions to admire and obey. Those who were unsettled have found peace, and those who were already at peace do not regress. Therefore, our king, along with the venerable elders, chief ministers, and great officials, carefully selects the virtuous and capable, and cautiously chooses the matters they are to handle. In short, a king's envoy must possess ten virtues to be qualified. First, to be loyal and trustworthy; second, to love and respect the ruler and relatives; third, to have a strong memory and be well-learned; fourth, to have broad knowledge and a magnanimous spirit; fifth, to be talented and eloquent; sixth, to be proficient in both internal and external affairs; seventh, to be humble, respectful, and benevolent; eighth, to be upright and flawless; ninth, to have an outstanding demeanor and be a model; tenth, to understand the king's secret intentions. Those who possess these ten virtues are qualified to receive the mandate to proclaim the king's authority. Wherever they travel, they maintain their purity and integrity, not indulging in wine and lust, not dwelling among the masses, and even when drunk or asleep, they are careful not to reveal secrets. When sent to neighboring countries, they must convey the king's message, not changing their stance for personal gain, nor wavering under pressure. Their actions, whether advancing or retreating, are always timely, and they are able to adapt to local customs and transform people through education. They fully understand the king's expedient measures, without any doubt. They strive to demonstrate virtue and ability, thereby appeasing different customs. Through these three types of ministers, the king's virtuous influence is established, transforming evil into good, and his prestige spreads in all directions, like the sun's rays, illuminating all things, dispelling darkness, and bringing clarity to both near and far. Therefore, the people of our country, having received the king's sacred teachings, are mostly virtuous, and their actions are in accordance with propriety. Wherever they travel or stay, they do not associate with evil people. They stay away from those who: deny cause and effect, abandon their rulers and relatives, lack compassion, like to find fault in others, are vulgar and base, do not fear sin, are greedy and hateful, are shameless, are stubborn and timid, and are jealous of the virtuous and capable. They also do not ride on unruly elephants and horses; they do not raise useless birds and beasts; nor do they travel to deep mountains, large swamps, deserted villages, graveyards, wildernesses, dangerous mountains, places inhabited by evil beasts or non-humans; nor do they look directly at taverns, slaughterhouses, or places of debauchery. If they encounter auspicious events, they circumambulate to the right in reverence. To protect their blessings, they never step on the shadows or footprints of the Buddha, the Dharma, the Sangha, their parents, teachers, or other venerable figures. They respectfully bow to those who are worthy of respect and virtuous, without any arrogance in their hearts. When they see pagodas or sacred temples English version: , they circumambulate to the right in reverence and make offerings of incense and flowers. They do not disregard any small good deed, nor do they overlook any small evil deed. They do not converse with those who do not believe in the Buddha's teachings, nor do they walk with those who do not observe the precepts. They do not associate with those who are not filial to their parents, nor do they keep company with those who do not respect their teachers. They do not befriend those who are not loyal, nor do they associate with those who are not trustworthy. They do not interact with those who are not benevolent, nor do they accompany those who are not just. They do not work with those who are not humble, nor do they cooperate with those who are not cautious. They do not befriend those who are not honest, nor do they associate with those who are not upright. They do not interact with those who are not kind, nor do they accompany those who are not tolerant. They do not work with those who are not diligent, nor do they cooperate with those who are not frugal. They do not befriend those who are not wise, nor do they associate with those who are not brave. They do not interact with those who are not happy, nor do they accompany those who are not healthy. They do not work with those who are not peaceful, nor do they cooperate with those who are not harmonious. They do not befriend those who are not fortunate, nor do they associate with those who are not lucky. They do not interact with those who are not successful, nor do they accompany those who are not wealthy. They do not work with those who are not powerful, nor do they cooperate with those who are not great. They do not befriend those who are not perfect, nor do they associate with those who are not complete. They do not interact with those who are not real, nor do they accompany those who are not false. They do not work with those who are not kind, nor do they cooperate with those who are not evil. They do not befriend those who are not pure, nor do they associate with those who are not defiled. They do not interact with those who are not bright, nor do they accompany those who are not dark. They do not work with those who are not calm, nor do they cooperate with those who are not chaotic. They do not befriend those who are not tranquil, nor do they associate with those who are not restless. They do not interact with those who are not harmonious, nor do they accompany those who are not conflicting. They do not work with those who are not unified, nor do they cooperate with those who are not divided. They do not befriend those who are not complete, nor do they associate with those who are not incomplete. They do not interact with those who are not healthy, nor do they accompany those who are not sick. They do not work with those who are not happy, nor do they cooperate with those who are not sad. They do not befriend those who are not fortunate, nor do they associate with those who are not unfortunate. They do not interact with those who are not successful, nor do they accompany those who are not unsuccessful. They do not work with those who are not wealthy, nor do they cooperate with those who are not poor. They do not befriend those who are not powerful, nor do they associate with those who are not weak. They do not interact with those who are not great, nor do they accompany those who are not small. They do not work with those who are not perfect, nor do they cooperate with those who are not incomplete. They do not befriend those who are not real, nor do they associate with those who are not false. They do not interact with those who are not kind, nor do they accompany those who are not evil. They do not work with those who are not pure, nor do they cooperate with those who are not defiled. They do not befriend those who are not bright, nor do they associate with those who are not dark. They do not interact with those who are not calm, nor do they accompany those who are not chaotic. They do not work with those who are not tranquil, nor do they cooperate with those who are not restless. They do not befriend those who are not harmonious, nor do they associate with those who are not conflicting. They do not work with those who are not unified, nor do they cooperate with those who are not divided.
、僧坊、仙聖所居，勝人住處，自勸勸他，遵崇修葺，令其成就。以是天龍咸生歡喜，風雨以時，五穀豐登，兆庶安樂。王之左右所使忠良，佞媚兇殘不能親近；如栴檀林，栴檀圍繞，不雜伊蘭。如無熱池，香流德水，無諸鹹味。王遠惡人，亦復如是。非如甘果，猛獸所藏。」
善財復言：「何等之人堪典御膳？」
答言：「仁者！典御膳人應具十德。何者為十？一、種姓清凈，二、三業調柔，三、忠孝備足，四、信讓謙和，五、知王食性，六、妙閑食禁，七、善調體味，八、知王食時，九、體食甘毒亦善解除，十、知所應食晝夜月時。具此十德可典王廚。量所使人及治食處，清凈香潔，監守無違。」
婆羅門言：「仁復應知，我常思念天上人間，若聞、若見，凡諸勝類一切功德，觀我聖王，靡不咸具。是義云何？
「仁者當知，師子獸王，一德最勝謂無二心。如殺大象，盡其勢力；殺余小獸，盡力亦然。我王亦爾，不畏大事，不輕小事，盡悲智力，究竟無遺。
「仁者當知，諸水鳥王，皆具二德：一審諦其心，如取魚時，入水翹立，一心覘視，嶷然不動。二靜觀水族，所欲皆從。我王亦爾，高居俯視，聽政萬方；寂然不動，感通無礙，言不虛發，一切自成。」
婆羅門言：「
【現代漢語翻譯】 現代漢語譯本：寺廟、仙人聖者居住的地方，賢能之人居住的場所，自己勸勉自己，也勸勉他人，遵從並修繕這些地方，使之圓滿成就。因此，天龍都會感到歡喜，風調雨順，五穀豐收，百姓安樂。君王左右所任用的都是忠誠善良之士，奸佞諂媚、兇殘暴虐之徒無法親近；如同旃檀（一種香木）林，周圍都是旃檀，不雜有伊蘭（一種臭草）。如同無熱惱池（傳說中能消除熱惱的清涼池），流淌著芬芳的德水，沒有鹹味。君王遠離惡人，也是如此。不像甘甜的果實，卻被猛獸所藏匿。 善財童子又問：『什麼樣的人可以掌管御膳？』 答道：『善人！掌管御膳的人應當具備十種德行。哪十種呢？第一，出身清凈；第二，身口意三業調和柔順；第三，忠誠孝順，品德兼備；第四，信實謙讓，溫和恭敬；第五，瞭解君王的飲食習慣；第六，精通飲食禁忌；第七，善於調和食物的味道；第八，知道君王的用餐時間；第九，能辨別食物的甘甜和毒性，並能妥善解除毒性；第十，知道什麼食物適合在白天、夜晚或每月不同時節食用。具備這十種德行的人，可以掌管王室的廚房。衡量所使用的人以及烹飪食物的場所，都要保持清凈香潔，監督管理，不得違規。』 婆羅門說：『善人，你還應當知道，我常常思念天上人間，凡是聽聞或見到的，一切殊勝的功德，觀察我們聖明的君王，沒有不具備的。這是什麼道理呢？』 『善人應當知道，獅子獸王，有一種最殊勝的德行，就是沒有二心。比如獵殺大象，會用盡全力；獵殺其他小獸，也會用盡全力。我們的君王也是這樣，不畏懼大事，不輕視小事，用盡悲心和智慧的力量，最終沒有遺漏。』 『善人應當知道，各種水鳥之王，都具備兩種德行：第一，審視其心，比如捕魚時，進入水中，翹首站立，一心注視，堅定不動。第二，靜觀水族，所想所求都能如願。我們的君王也是這樣，高居上位，俯視天下，聽取各方政事；寂靜不動，感應通達無礙，言語不虛發，一切自然成就。』 婆羅門說：
【English Translation】 English version: Monasteries, places where immortals and sages reside, and dwellings of virtuous people, one should encourage oneself and others to respect, repair, and complete them. As a result, dragons and deities will rejoice, the weather will be favorable, crops will be abundant, and the people will live in peace. The king's close advisors will be loyal and virtuous, while those who are deceitful, flattering, and cruel will be kept at a distance. It will be like a sandalwood forest, surrounded by sandalwood, with no ill-smelling eranda plants mixed in. It will be like the Anavatapta Lake (a legendary lake that eliminates heat and suffering), flowing with fragrant and virtuous water, without any salty taste. The king's distance from evil people is also like this. It is not like a sweet fruit hidden by ferocious beasts. Sudhana then asked, 'What kind of person is qualified to manage the royal cuisine?' The Brahmin replied, 'Virtuous one! A person who manages the royal cuisine should possess ten virtues. What are these ten? First, pure lineage; second, harmonious and gentle in body, speech, and mind; third, complete in loyalty and filial piety; fourth, trustworthy, humble, and respectful; fifth, knowledgeable about the king's dietary habits; sixth, proficient in dietary restrictions; seventh, skilled in harmonizing flavors; eighth, aware of the king's meal times; ninth, capable of distinguishing between sweet and poisonous foods and effectively neutralizing poisons; tenth, knowledgeable about what foods are appropriate for consumption during the day, night, and different times of the month. A person possessing these ten virtues is qualified to manage the royal kitchen. The people employed and the places where food is prepared should be kept pure and fragrant, and supervision should be maintained without any violations.' The Brahmin said, 'Virtuous one, you should also know that I often contemplate the heavens and the human realm. Whatever I have heard or seen, all the superior virtues, I observe that our wise king possesses them all. What is the meaning of this?' 'Virtuous one, you should know that the lion, king of beasts, has one supreme virtue: it has no divided mind. For example, when hunting an elephant, it exerts all its strength; when hunting other small animals, it also exerts all its strength. Our king is also like this, not fearing great matters, not neglecting small matters, using all his compassion and wisdom, ultimately leaving nothing undone.' 'Virtuous one, you should know that the kings of water birds all possess two virtues: first, they are attentive in their minds. For example, when catching fish, they enter the water, stand with their heads raised, focus their attention, and remain still. Second, they observe the aquatic creatures, and their desires are all fulfilled. Our king is also like this, residing in a high position, looking down upon the world, listening to the affairs of all directions; he remains still, his influence is unobstructed, his words are not spoken in vain, and everything is naturally accomplished.' The Brahmin said:
仁復應知，我王三德，聖化流行，如金輪世調善馬王，有三功德。何等為三？一、心性和柔，力能致遠；二、不畏寒暑，涉險能安；三、調怨易事，常無不足。我王亦爾，一、言必柔實，以法利人，教化眾生畢竟成就；二、克勤庶政，心無險易，能捨珍財，赒給一切；三、大智勇健，調諸怨敵，賦稅量宜，恒知止足。具此三德，扇以和風，他國畏威，自境懷惠。」
婆羅門言：「仁復應知，我王四德聖化流行，如摩伽國妙音雞王有四功德。何等為四？一、立信司晨，二、守義均食，三、對敵賈勇，四、不隨牝雞。我王亦爾，一、賞罰應時，二、萬方均濟，三、義伏強禦，四、內言不聽。具茲四德，化洽無圻。」
婆羅門言：「仁復應知，我王五德聖化流行，如欲天上善時鵝王有五功德。何等為五？一、染合有時，二、呼鳴無畏，三、量宜求食，四、心無放逸，五、不受諸鳥諂佞言辭。我王亦爾；一、清心寡慾，不縱內宮。二、發言審諦，外無違命。三、取與不差，務充衣食。四調心道檢，離過精勤。五、成就正心，不親諂佞。具茲五德，惠及八荒。」
婆羅門言：「仁復應知，我王六德聖化流行，如摩伽國勝德犬王有六功德。何等為六？一、隨得而食，二、少得知足，三、趣安便睡，四、草動易覺
【現代漢語翻譯】 現代漢語譯本： 賢者您應當知道，我的國王有三種德行，聖明的教化得以推行，就像金輪王駕馭的良馬王一樣，有三種功德。哪三種呢？第一，心性溫和柔順，力量足以到達遠方；第二，不畏懼寒冷和暑熱，即使涉險也能安然無恙；第三，調伏怨恨容易，常常沒有不足。我的國王也是這樣，第一，言語必定溫和實在，用佛法利益人民，教化眾生最終成就；第二，勤勉處理政務，心中沒有險惡和容易之分，能夠捨棄珍貴的財物，賙濟一切；第三，大智大勇，調伏各種怨敵，賦稅適量，常常知道適可而止。具備這三種德行，像和風一樣吹拂，其他國家畏懼他的威嚴，自己的領土內的人民則感懷他的恩惠。 婆羅門說：『賢者您應當知道，我的國王有四種德行，聖明的教化得以推行，就像摩伽國的美妙鳴叫的雞王一樣，有四種功德。哪四種呢？第一，守信按時報曉；第二，遵守道義，平均分配食物；第三，面對敵人勇敢；第四，不隨從母雞。我的國王也是這樣，第一，賞罰及時；第二，恩澤普及四方；第三，用道義降伏強暴；第四，不聽信後宮的讒言。具備這四種德行，教化普及無邊。』 婆羅門說：『賢者您應當知道，我的國王有五種德行，聖明的教化得以推行，就像欲界天上的善時鵝王一樣，有五種功德。哪五種呢？第一，交配有時；第二，鳴叫時無所畏懼；第三，適量地尋求食物；第四，心中沒有放逸；第五，不接受其他鳥類的諂媚之言。我的國王也是這樣，第一，清心寡慾，不放縱後宮。第二，發言審慎真實，對外沒有違抗命令。第三，取用和給予沒有差錯，致力於滿足衣食。第四，調伏心道，檢點行為，遠離過失，精進勤勉。第五，成就正心，不親近諂媚之人。具備這五種德行，恩惠普及四面八方。』 婆羅門說：『賢者您應當知道，我的國王有六種德行，聖明的教化得以推行，就像摩伽國勝德的犬王一樣，有六種功德。哪六種呢？第一，隨遇而安地進食；第二，少欲知足；第三，找到安穩的地方就睡覺；第四，草木稍微動一下就容易覺察；
【English Translation】 English version: Virtuous one, you should know that my king has three virtues, and his sagely teachings are widespread, just like the noble horse king of the golden wheel, who has three merits. What are the three? First, his nature is gentle and yielding, and his strength can reach far; second, he is not afraid of cold or heat, and can be safe even when facing danger; third, he easily subdues resentment and is always without want. My king is also like this: first, his words are always gentle and truthful, using the Dharma to benefit people, and ultimately achieving the enlightenment of all beings; second, he diligently manages the affairs of state, his heart is without treachery or ease, he can give up precious wealth, and provide for all; third, he is greatly wise and courageous, subduing all enemies, his taxes are appropriate, and he always knows when to stop. Possessing these three virtues, he fans like a gentle breeze, other countries fear his might, and the people within his own territory cherish his benevolence. The Brahmin said, 'Virtuous one, you should know that my king has four virtues, and his sagely teachings are widespread, just like the melodious crowing rooster king of Magadha, who has four merits. What are the four? First, he is trustworthy and crows at dawn; second, he upholds righteousness and distributes food equally; third, he is brave when facing enemies; fourth, he does not follow the hens. My king is also like this: first, his rewards and punishments are timely; second, his grace extends to all directions; third, he subdues the powerful with righteousness; fourth, he does not listen to the words of the inner palace. Possessing these four virtues, his teachings spread without limit.' The Brahmin said, 'Virtuous one, you should know that my king has five virtues, and his sagely teachings are widespread, just like the auspicious swan king of the desire realm heavens, who has five merits. What are the five? First, mating is at the right time; second, his call is fearless; third, he seeks food in moderation; fourth, his mind is without laxity; fifth, he does not accept the flattering words of other birds. My king is also like this: first, his heart is pure and with few desires, and he does not indulge the inner palace. Second, his words are carefully considered and truthful, and there is no disobedience to his commands from outside. Third, his taking and giving are without error, and he strives to provide sufficient food and clothing. Fourth, he cultivates his mind and conduct, avoids faults, and is diligent and assiduous. Fifth, he achieves a righteous mind and does not associate with flatterers. Possessing these five virtues, his benevolence extends to all directions.' The Brahmin said, 'Virtuous one, you should know that my king has six virtues, and his sagely teachings are widespread, just like the virtuous dog king of Magadha, who has six merits. What are the six? First, he eats whatever he gets; second, he is content with little; third, he sleeps wherever he finds a safe place; fourth, he easily notices even the slightest movement of grass;
，五、貧富一心，六、勇防盜賊。我王亦爾，一、萬方貢獻，任土無違；二、儉時少奉，恒懷慚愧；三、所作吉祥，易得安眠；四、正見在懷，動念便覺；五、重德尊親，愍哀貧賤；六、思存庶品，念護無時，威勇自在，無諸寇難。具茲六德，億兆同心。以是思惟，觸類成德，仰嘆我王，名稱高遠。善攝眾生，精勤匪懈。如是增數二十一種殊勝功德，我王能行。一切怨敵，自然散滅。所有外寇，不能入國。仁復應知，若有闕此二十一德，但有三德，亦善治化。一、能散珍財，赒給一切；二、寧捨身命，無虛誑言；三、具大勇猛，能制怨敵。設無此三，但有一德，亦能政化，謂有大福德。如是仁王，最為第一。譬如八萬四千法門，終歸勝義，王亦如是，種種奇謀，終歸福德。王若有福，王之國土休泰和平，無為無事。眾生富樂，化及萬方。近益身心，遠同解脫。由王慈福、仁惠所成，廣說我王妙行無盡。」
時，婆羅門為善財童子如是稱讚甘露火王內外功德，令欣敬已，欲重宣此義，以偈贊曰：
「眾生於世界， 三毒風所吹， 將墜惡趣中， 非王不能制。 含生著五欲， 貪暴由是生， 王依正法持， 令趣真常道， 傾奪于財色， 由無王法持。 譬如河池魚， 大小相吞食，
【現代漢語翻譯】 五、貧富一心，六、勇防盜賊。我的國王也是這樣：一、四方進貢，順應各地風俗；二、節儉用度，常懷慚愧之心；三、所作所為吉祥如意，容易安眠；四、心中持有正見，一有念頭便能察覺；五、重視德行，尊敬親人，憐憫貧賤之人；六、心中常念百姓，時時守護，威嚴勇猛，自在無礙，沒有寇賊之患。具備這六種德行，億萬民眾同心同德。以此思惟，觸類旁通，成就德行，仰慕讚歎我的國王，名聲高遠。善於攝受眾生，精進勤勉，從不懈怠。像這樣增加到二十一種殊勝功德，我的國王都能做到。一切怨敵，自然消散。所有外來侵略者，都不能進入我國。仁者還應知道，如果缺少這二十一種德行，但有三種德行，也能治理好國家。一、能夠散發珍寶財物，賙濟一切；二、寧可捨棄生命，也不說虛妄之言；三、具有大勇猛，能夠制服怨敵。假設沒有這三種德行，但有一項德行，也能治理國家，那就是具有大福德。這樣的仁王，最為第一。譬如八萬四千法門，最終都歸於勝義，國王也是如此，種種奇謀，最終都歸於福德。國王如果有福，國王的國土就會安寧太平，無為而治。眾生富足快樂，教化普及四方。近則有益身心，遠則同證解脫。這是由國王的慈悲福德、仁愛恩惠所成就的，廣說我的國王的妙行，無窮無盡。 當時，婆羅門為善財童子這樣稱讚甘露火王（甘露火王：指一位具有甘露般智慧和力量的國王）的內外功德，使他心生歡喜和敬佩，想要再次宣揚這個道理，用偈頌讚嘆道： 『眾生在世間，被三毒（三毒：指貪、嗔、癡）之風所吹，將要墜入惡道之中，不是國王不能制止。眾生執著於五欲（五欲：指色、聲、香、味、觸），貪婪暴虐由此而生，國王依循正法來治理，使他們走向真常之道。爭奪財物和美色，是因為沒有國王的法度來約束。譬如河池中的魚，大小互相吞食，'
【English Translation】 Fifth, the rich and the poor are of one mind; sixth, bravely guarding against thieves. My king is also like this: first, all regions offer tribute, conforming to local customs; second, he is frugal in his expenses, always feeling ashamed; third, his actions are auspicious, and he easily finds peaceful sleep; fourth, he holds right views in his heart, and is aware of his thoughts as soon as they arise; fifth, he values virtue, respects his relatives, and has compassion for the poor and lowly; sixth, he constantly thinks of the people, protecting them at all times, with majestic courage, free and unhindered, without the threat of bandits. Possessing these six virtues, millions of people are of one heart and mind. By contemplating this, he extends his virtue to all things, admiring and praising my king, whose name is far-reaching. He is skilled in gathering all beings, diligent and tireless. Adding up to twenty-one such superior virtues, my king is able to practice them all. All enemies will naturally disperse. All foreign invaders will not be able to enter the country. The benevolent one should also know that if these twenty-one virtues are lacking, but there are three virtues, the country can still be well governed. First, he is able to distribute precious treasures, providing for all; second, he would rather give up his life than speak falsely; third, he possesses great courage and is able to subdue enemies. If these three virtues are lacking, but there is one virtue, the country can still be governed, and that is having great merit. Such a benevolent king is the most supreme. Just as the eighty-four thousand Dharma gates ultimately lead to the supreme meaning, so too is the king, whose various strategies ultimately lead to merit. If the king has merit, the king's country will be peaceful and prosperous, governed by non-action. The people will be wealthy and happy, and the teachings will spread to all regions. It will benefit the body and mind in the near term, and lead to liberation in the long term. This is achieved by the king's compassionate merit and benevolent grace. To speak extensively of my king's wonderful practices is endless. At that time, the Brahmin praised the inner and outer merits of King Sweet Dew Fire (King Sweet Dew Fire: refers to a king with wisdom and power like sweet dew) to Sudhana, causing him to feel joy and respect. Wanting to proclaim this meaning again, he praised with a verse: 'Beings in the world, blown by the winds of the three poisons (three poisons: greed, hatred, and ignorance), are about to fall into evil realms, and it is only the king who can restrain them. Beings are attached to the five desires (five desires: form, sound, smell, taste, and touch), and greed and violence arise from this. The king governs according to the righteous Dharma, leading them to the true and constant path. The plundering of wealth and beauty is because there is no king's law to restrain them. Like the fish in the river and pond, the big ones swallow the small ones,'
王法持自他， 現未常安樂。 正化廣流佈， 咸為解脫因， 人以王為命， 王以法為身， 世道既和平， 佛法由茲始。 政暴人思亂， 刑疏法不行， 恩威不爽時， 萬國常休泰。 多生事多佛， 福德勝為王， 悲深惠益深， 億兆同康樂。 我王生盛族， 威光同日輪， 忘己濟群生， 率土無貧乏。 知身本不凈， 無常之所侵， 調心大丈夫， 守正非餘事。 蒸人如旱草， 惠化洽油云， 慈心降德音， 澤潤諸含識。 王者順人心， 愛恤人穌息， 威行肅貪暴， 賞罰稱其宜。 或有妙形聲， 含毒人非愛， 或具大聰睿， 染欲蔽其心， 我主勝端嚴， 懲忿誡諸欲， 心如凈明鏡， 鑒物未嘗私。 明鏡唯照形， 不鑑於心想， 我王心鏡凈， 洞見於心源。 左右無佞邪， 耳目唯良善， 諂媚及殘暴， 本所不能親。 或有肆奸意， 欲害於王人， 王心鑒未形， 悉使歸忠正。 芳林伏猛獸， 鹹海毒清流， 蠹政害良人， 兇邪敗君德。 香河流德水， 甘果茂甘林， 八表同歡康， 臣賢由主聖。 王持防患戒， 濟眾潔其源， 富壽利
【現代漢語翻譯】 現代漢語譯本 君王以正法治理自己和他人，現在和未來都能獲得安樂。 正法得以廣泛傳播，成為眾生解脫的因緣。 人民以君王為生命所繫，君王以正法為立身之本。 世道如果和平，佛法才能由此興盛。 政治暴虐，人民就會思亂；刑罰疏忽，法令就不能施行。 恩惠和威嚴運用得當，國家才能長久安寧。 君王多生累積善行，福德深厚才能成為君王。 悲心深厚，恩惠才能廣被，億萬人民才能一同安樂。 我們的君王出生于顯赫的家族，威光如同太陽一般。 他忘卻自身，救濟眾生，使天下沒有貧困之人。 他深知自身本不潔凈，終將為無常所侵蝕。 能調伏內心的才是大丈夫，堅守正道才是最重要的事。 人民如同乾旱的草木，君王的恩澤如同甘霖。 他以慈悲之心降下美德之音，滋潤一切有情眾生。 君王順應民心，愛護百姓，使他們得以安息。 他以威嚴震懾貪婪暴虐之徒，賞罰公正得宜。 有些人外表美好，卻心懷毒害，令人厭惡。 有些人雖然聰明睿智，卻被慾望矇蔽了心智。 我們的君王無比端莊，能剋制憤怒，戒除各種慾望。 他的心如同明鏡一般清澈，能公正地照見萬物。 明鏡只能照見外形，不能照見內心所想。 而我們君王的心鏡清凈，能洞察人心深處的本源。 他身邊沒有奸佞邪惡之徒，所見所聞皆是良善。 諂媚和殘暴之人，他從不親近。 有些人心懷不軌，想要加害於君王。 君王的心能預先察覺，使他們都歸於忠誠正道。 芳香的樹林中潛伏著猛獸，鹹海中也有毒流。 腐敗的政治會傷害善良的人，奸邪之徒會敗壞君王的德行。 香河中流淌著美德之水，甘美的果實生長在茂盛的樹林中。 天下人民一同歡欣安樂，臣子的賢能都源於君主的聖明。 君王持有防患於未然的戒律，救濟眾生，凈化其根源。 財富、壽命、利益，
【English Translation】 English version A king who governs himself and others with the Dharma (law, teachings), will find peace and happiness in the present and future. When the true Dharma is widely spread, it becomes the cause of liberation for all beings. The people rely on the king for their lives, and the king relies on the Dharma as his foundation. If the world is peaceful, the Buddha's teachings can flourish. When politics are tyrannical, the people will think of rebellion; when punishments are lax, the laws cannot be enforced. When kindness and authority are used appropriately, the nation will be peaceful and prosperous. A king who has accumulated merit through many lives is blessed with the fortune to become a king. With deep compassion and widespread kindness, billions of people can share in happiness. Our king was born into a distinguished family, his radiance is like the sun. He forgets himself to save all beings, ensuring that there is no poverty in the land. He knows that his body is impure and will eventually be consumed by impermanence. Only one who can tame his mind is a great person, and upholding the right path is the most important thing. The people are like dry grass, and the king's grace is like sweet rain. He sends down the sound of virtue with a compassionate heart, nourishing all sentient beings. The king follows the people's hearts, loves and cares for them, allowing them to rest in peace. He uses his authority to deter the greedy and violent, and his rewards and punishments are fair and appropriate. Some people have beautiful appearances but harbor poison in their hearts, making them detestable. Some people are intelligent and wise, but their minds are clouded by desires. Our king is extremely dignified, able to control his anger and abstain from all desires. His mind is as clear as a mirror, able to reflect all things impartially. A mirror can only reflect the outer form, not the thoughts within the heart. But our king's mind is pure, able to see the source of the heart. There are no treacherous or evil people around him, and all that he sees and hears is good. He does not associate with those who are flattering or violent. Some people harbor evil intentions and want to harm the king. The king's mind can foresee these things, and he guides them back to loyalty and righteousness. In fragrant forests, fierce beasts lurk, and in the salty sea, there are poisonous currents. Corrupt politics harm good people, and evil people ruin the king's virtue. In the fragrant river flows the water of virtue, and sweet fruits grow in the lush forest. All the people in the world rejoice in peace and happiness, and the ministers' virtue comes from the king's wisdom. The king holds the precept of preventing problems before they arise, saving all beings and purifying their source. Wealth, longevity, and benefits,
群生， 拔出貪瞋海。 慈悲既深廣， 正法亦遐宣， 老幼與孤煢， 護育令安樂。 尊賢貴有德， 重齒敬其親， 戚屬與妃嬪， 內外咸雍穆。 溫言調萬姓， 和色奉師尊， 祠敬無惰容， 福流千萬代。 古先無道主， 驕侈慢宗親， 徇己不憂人， 惡稱恒流佈。 我王知幻境， 利物以忘身， 有道庇眾生， 具吉祥名稱。 貪瞋與慳嫉， 皆為諸苦因， 愚惑常不知， 感報猶影響。 王以人為本， 億兆同一身， 役使如四肢， 勞逸無過分。 我王鏡前躅， 垂範為元龜， 動作順人心， 舍惡而從善。 愛人如愛己， 率己以隨人， 九族既從風， 百辟遵王政。 八方歸聖化， 端拱以無為， 推功因理心， 心靜曾無事。 忠臣輔我主， 順動如股肱， 萬國達聰明， 四海稱君德。 諦承諸佛教， 以法悟眾生， 令其了自心， 日照蓮華髮。 國人護我主， 猶王護國人， 如林衛獸王， 獸護于林藪。 余國多五怖， 王貪及寵臣， 酷吏陷非辜， 盜賊公偷劫， 自境有四患， 外寇必來侵。 我王內外清， 國人無五怖， 世間有四業，
【現代漢語翻譯】 現代漢語譯本 愿眾生，都能從貪婪和嗔恨的海洋中解脫出來。 慈悲之心如此深廣，正法也得以廣泛傳播。 對於年老、年幼和孤苦無依的人，給予保護和養育，使他們安樂。 尊敬賢能的人，看重有德行的人，尊重年長者，敬愛他們的親人。 對待親屬和妃嬪，內外都要和睦。 用溫和的言語調和百姓，用和善的態度對待師長。 祭祀時恭敬不懈怠，福澤將流傳千萬代。 古代那些無道的君主，驕橫奢侈，怠慢宗親。 只顧自己，不關心百姓，惡名總是流傳。 我們的君王明白世事如幻，爲了利益眾生而忘卻自身。 以正道庇護眾生，擁有吉祥的美名。 貪婪、嗔恨和慳吝嫉妒，都是各種痛苦的根源。 愚昧迷惑的人常常不明白，所受的果報就像影子跟隨形體一樣。 君王以人為根本，將億萬百姓視為一體。 役使百姓如同使用四肢，勞作和休息都不過分。 我們的君王以過去的賢君為榜樣，樹立典範作為準則。 所作所為順應民心，捨棄惡行而遵循善道。 愛人如同愛自己，以身作則來引導他人。 九族都受到感化，百官都遵從君王的政令。 四面八方都歸順於聖明的教化，君王垂拱而治，無為而治。 推行功績是出於理性的思考，內心平靜，沒有煩擾。 忠誠的臣子輔佐君王，行動順暢如同手足。 萬國都瞭解君王的英明，四海都稱頌君王的德行。 認真聽從諸佛的教誨，用佛法開悟眾生。 使他們明瞭自己的本心，如同陽光照耀下盛開的蓮花。 國人愛護君王，如同君王愛護國人。 如同森林保護獸王，獸王也保護森林。 其他國家多有五種恐懼，君王的貪婪和寵臣的專權。 酷吏陷害無辜，盜賊公開偷盜搶劫。 自身境內有四種禍患，外敵必定會來侵犯。 我們的君王內外清明，國人沒有五種恐懼。 世間有四種行業，
【English Translation】 English version May all beings be liberated from the sea of greed and hatred. With compassion so deep and vast, the righteous Dharma is widely proclaimed. Protecting and nurturing the old, the young, and the orphaned, bringing them peace and joy. Respecting the virtuous and the wise, honoring the elders, and revering their kin. Treating relatives and consorts with harmony both within and without. Using gentle words to harmonize the people, and a kind demeanor towards teachers. Performing sacrifices with reverence and diligence, blessings will flow for generations. Ancient rulers without the Way were arrogant, extravagant, and neglectful of their kin. Self-centered and unconcerned for the people, their evil reputations always spread. Our king understands the illusory nature of the world, sacrificing himself for the benefit of all beings. Sheltering all beings with the righteous path, possessing an auspicious and glorious name. Greed, hatred, and stinginess are the causes of all suffering. The ignorant and deluded often do not understand, that the consequences of their actions are like shadows following form. The king takes the people as his foundation, regarding billions as one body. Employing the people as if using his own limbs, with labor and rest in moderation. Our king takes the virtuous rulers of the past as his example, setting a standard as a guiding principle. His actions align with the people's hearts, abandoning evil and following the path of goodness. Loving others as he loves himself, leading by example to guide others. The nine clans are transformed by his influence, and all officials follow the king's policies. All directions submit to his sage teachings, the king governs by non-action, without interference. Promoting merit through rational thought, with a peaceful heart, free from disturbance. Loyal ministers assist the king, their actions as smooth as limbs. All nations understand the king's wisdom, and the four seas praise his virtue. Attentively listening to the teachings of all Buddhas, using the Dharma to enlighten all beings. Enabling them to understand their own minds, like lotuses blooming under the sun. The people protect the king, just as the king protects the people. Like the forest protecting the beast king, and the beast king protecting the forest. Other countries have five fears, the king's greed and the favoritism of his ministers. Cruel officials frame the innocent, and thieves openly steal and rob. Within their own borders are four calamities, and foreign enemies will surely invade. Our king is pure both within and without, and the people have no five fears. In the world there are four occupations,
一智二珍財， 三受五欲樂， 四求于解脫。 諸王多未具， 歿世人莫稱， 如風持韛囊， 風息命隨絕。 我王備四法， 智德瑩其身， 富有妙珍財， 赒濟于窮乏。 五欲無倫匹， 不染如蓮華， 但為引眾生， 后令入佛智。 住如幻解脫， 示現處貪瞋， 變化治惡人， 皆令向佛道。 不久汝當見， 種種方便門， 究竟利眾生， 是故聲遠震。 妙慧以為風， 常命恒無盡， 汝應速瞻詣， 勿生懈慢心。 一見勝智人， 過住百千歲， 有或壽千歲， 恒食人所棄。 不知三世事， 亦寡法財寶， 飽腹資欲心， 人形畜無別。 少學或心高， 易滿如牛跡， 如鼠手持物， 自謂己能多。 智海廣難量， 不測反增謗， 牛飲水成乳， 蛇飲水成毒。 智學成菩提， 愚學為生死， 如是不了知， 斯由少學過。 是故我國人， 多聞無厭怠， 我王多輔臣， 國城亦險固。 豐財饒士馬， 鄰國皆親好， 如是具七支， 勇智恒依住。 人間與天上， 種種勝功德， 利益諸眾生， 如上所宣說。 智人聞一義， 觸類廣無涯， 要言為法王， 調身安
【現代漢語翻譯】 現代漢語譯本 第一是智慧，第二是珍寶財富， 第三是享受五欲之樂，第四是追求解脫。 許多國王都不具備這些， 去世后無人稱頌， 如同風吹動風箱， 風停了，生命也隨之終結。 我的國王具備這四種品質， 智慧和德行光耀自身， 擁有美好的珍寶財富， 救濟那些貧窮困乏的人。 五欲的享受無與倫比， 卻不被污染，如同蓮花一般， 只是爲了引導眾生， 最終讓他們進入佛的智慧。 安住于如幻的解脫境界， 示現於貪慾和嗔恨之中， 以變化來治理惡人， 都讓他們走向佛道。 不久你們將會看到， 種種方便之門， 最終利益眾生， 所以聲名遠播。 以妙慧作為風， 生命恒常無盡， 你們應當迅速前往瞻仰， 不要產生懈怠和傲慢之心。 一見具有殊勝智慧的人， 勝過住世百千歲， 有人或許活到千歲， 卻總是吃人們丟棄的東西。 不知道過去、現在、未來三世的事情， 也缺少佛法的財富， 飽腹只是爲了滿足慾望， 這樣的人形同畜生沒有區別。 稍微學到一點就心高氣傲， 容易滿足，如同牛蹄印中的水， 如同老鼠手裡拿著東西， 就自認為自己擁有很多。 智慧的海洋廣闊無量， 無法測度反而會增加誹謗， 牛喝水變成牛奶， 蛇喝水卻變成毒液。 以智慧學習成就菩提（覺悟）， 愚癡學習則輪迴生死， 像這樣不明白道理， 都是因為學習太少造成的過錯。 所以我國的人民， 都勤奮好學，永不厭倦， 我的國王有很多輔佐大臣， 國都城池也險要堅固。 財富充足，兵強馬壯， 鄰國都親近友好， 像這樣具備七種條件， 勇敢和智慧恒常依附。 人間和天上， 種種殊勝的功德， 利益一切眾生， 就像上面所宣說的那樣。 有智慧的人聽到一個道理， 就能觸類旁通，廣泛無邊， 總而言之，法王（佛）能調伏身心，安住于正道。
【English Translation】 English version First is wisdom, second is precious wealth, Third is enjoying the pleasures of the five desires, fourth is seeking liberation. Many kings do not possess these, After death, no one praises them, Like the wind blowing a bellows, When the wind stops, life also ends. My king possesses these four qualities, Wisdom and virtue illuminate his being, Possesses wonderful precious wealth, Aiding those who are poor and destitute. The enjoyment of the five desires is unparalleled, Yet he is not defiled, like a lotus flower, Only to guide sentient beings, Ultimately leading them into the wisdom of the Buddha. Abiding in the realm of illusory liberation, Manifesting in greed and hatred, Transforming and governing evil people, Leading them all towards the path of the Buddha. Soon you will see, Various expedient means, Ultimately benefiting sentient beings, Therefore, his fame is far-reaching. With wondrous wisdom as the wind, Life is constant and endless, You should quickly go to pay homage, Do not give rise to laziness and arrogance. One glimpse of a person with superior wisdom, Is better than living for hundreds of thousands of years, Some may live for a thousand years, Yet always eat what people discard. Not knowing the affairs of the past, present, and future, Also lacking the wealth of the Dharma, Satisfying the belly is only to fulfill desires, Such people are no different from animals in human form. Having learned a little, they become arrogant, Easily satisfied, like water in a cow's hoofprint, Like a mouse holding something in its hand, They think they possess much. The ocean of wisdom is vast and immeasurable, Unable to fathom it, they increase slander instead, A cow drinking water produces milk, A snake drinking water produces poison. Learning with wisdom achieves Bodhi (enlightenment), Learning with ignorance leads to the cycle of birth and death, Not understanding the truth like this, Is due to the fault of learning too little. Therefore, the people of my country, Are diligent in learning and never tire, My king has many assisting ministers, The capital city is also fortified and secure. Wealth is abundant, and the army is strong, Neighboring countries are all friendly, Having these seven conditions, Courage and wisdom constantly abide. In the human and heavenly realms, Various superior merits and virtues, Benefit all sentient beings, As has been declared above. A wise person hearing one principle, Can extrapolate to boundless understanding, In short, the Dharma King (Buddha) can subdue the mind and body, and abide in the right path.
萬姓。 世榮恒不退， 出世妙難思， 如海納川流， 包容益深廣。」
時，婆羅門偈贊王已，告善財言：「仁者當知，諸眾生身毛及毛孔各三俱胝，今我大王有三俱胝內行功德，外行功德亦三俱胝。以是德化，惠育含生。我向為仁，才說大王一毛功德，其餘王德，深廣難陳，我智微淺，何能思說？況我緣務，無暇久言，我王今者，正殿施化，汝應往詣，一心瞻見。」
爾時，善財聞婆羅門說是語已，慇勤禮足，辭詣王宮。遙見彼王，處於正殿，坐那羅延金剛妙寶大蓮華藏師子之座。阿僧祇眾摩尼寶，以為其臺；阿僧祇日光明寶，以為其足；阿僧祇妙寶形像，以為莊嚴；金繩為網，彌覆其上；阿僧祇摩尼寶聚光明照耀；阿僧祇天妙寶衣，敷置其上。種種天香而用普熏，種種寶華佈散其地；無數寶幢四面行列，無數寶幡周遍垂布，孔雀尾色種種光明天摩尼寶，以為其帳，而覆其上。
爾時，大王壯年盛色，尊重可畏。相好具足，微妙莊嚴。如意摩尼以為寶冠，莊嚴其首；閻浮檀金以為半月，莊嚴其額；帝青摩尼無垢寶王以為耳珰，莊嚴其耳；無價摩尼如意寶王以為瓔珞，莊嚴其頸；無垢光照天妙摩尼如意寶王以為印釧，莊嚴其臂；閻浮檀金以為傘蓋；眾寶間錯以為輪輻；光味摩尼以為其臍
【現代漢語翻譯】 現代漢語譯本 『萬姓』（指所有的人民）。 『世榮恒不退』，世間的榮耀恒久不衰退，『出世妙難思』，超越世俗的奧妙難以思量， 『如海納川流』，如同大海容納眾多的河流，『包容益深廣』，包容的德行更加深厚廣博。
當時，婆羅門用偈頌讚嘆國王之後，告訴善財說：『善人應當知道，所有眾生的身上，每根毛髮和每個毛孔都有三俱胝（俱胝，印度數字單位，相當於千萬）個，現在我的大王有三俱胝內在的修行功德，外在的修行功德也有三俱胝。憑藉這些德行教化，恩惠養育一切眾生。我剛才為善人，才說了大王一根毛髮的功德，其餘的國王的德行，深廣難以陳述，我的智慧淺薄，怎麼能夠思量述說呢？何況我還有事務纏身，沒有時間久說，我的大王現在正在正殿施教化，你應該前往，一心瞻仰覲見。』
當時，善財聽婆羅門說完這些話后，恭敬地禮拜他的雙足，告辭前往王宮。遠遠地看見那位國王，在正殿中，坐在那羅延（Vishnu，印度教主神之一）金剛妙寶大蓮花藏獅子座上。無數（阿僧祇，印度數字單位，表示極大的數量）的摩尼寶（如意寶珠）作為他的臺座；無數的日光寶作為他的足；無數的妙寶形象作為莊嚴；用金繩編織成網，覆蓋在上面；無數的摩尼寶聚發出光明照耀；無數的天妙寶衣，鋪設在上面。各種各樣的天香用來普遍薰染，各種各樣的寶花散佈在地上；無數的寶幢在四面排列，無數的寶幡周遍垂掛，孔雀尾色各種光明天摩尼寶，作為帳幕，覆蓋在上面。
當時，大王正值壯年，容貌盛美，尊貴令人敬畏。相好具足，微妙莊嚴。如意摩尼作為寶冠，莊嚴他的頭部；閻浮檀金（一種金色）作為半月，莊嚴他的額頭；帝青摩尼（一種藍色寶石）無垢寶王作為耳珰，莊嚴他的耳朵；無價摩尼如意寶王作為瓔珞，莊嚴他的頸項；無垢光照天妙摩尼如意寶王作為印釧，莊嚴他的手臂；閻浮檀金作為傘蓋；各種寶物交錯作為輪輻；光味摩尼作為他的肚臍。
【English Translation】 English version 'The myriad people' (referring to all people). 'Worldly glory never declines,' worldly glory never fades, 'transcendent wonder is inconceivable,' the wonder beyond the mundane is difficult to fathom, 'Like the sea receiving rivers,' like the ocean accommodating numerous rivers, 'its inclusiveness grows deeper and wider,' the virtue of inclusiveness becomes even more profound and vast.
At that time, the Brahmin, having praised the king with verses, said to Sudhana: 'Virtuous one, you should know that on the bodies of all living beings, each hair and each pore has three kotis (koti, an Indian numerical unit, equivalent to ten million), now my great king has three kotis of inner meritorious virtues, and three kotis of outer meritorious virtues as well. With these virtues, he teaches and nurtures all living beings. Just now, for the sake of the virtuous one, I have only spoken of the merit of one hair of the great king, the rest of the king's virtues are so profound and vast that they are difficult to describe, my wisdom is shallow, how can I contemplate and speak of them? Moreover, I am occupied with affairs and have no time to speak for long, my great king is now in the main hall teaching and transforming, you should go there, and with a single mind, look upon and pay homage to him.'
At that time, Sudhana, having heard these words from the Brahmin, respectfully bowed at his feet, and took his leave to go to the royal palace. From afar, he saw that king, in the main hall, sitting on a lion throne of Narayana (Vishnu, one of the principal deities of Hinduism) Vajra Wonderful Treasure Great Lotus Treasury. Countless (Asankhya, an Indian numerical unit, indicating an extremely large number) Mani jewels (wish-fulfilling jewels) served as his platform; countless sun-light treasures served as his feet; countless wonderful treasure images served as adornments; golden ropes were woven into a net, covering the top; countless Mani jewel clusters emitted light and shone; countless heavenly wonderful treasure garments were spread on top. All kinds of heavenly fragrances were used to pervade the area, all kinds of precious flowers were scattered on the ground; countless treasure banners were arranged on all four sides, countless treasure flags were hanging all around, peacock tail-colored various light-emitting Mani jewels served as curtains, covering the top.
At that time, the great king was in his prime, his appearance was magnificent, and he was revered and awe-inspiring. His features were complete, subtle, and adorned. A wish-fulfilling Mani jewel served as his crown, adorning his head; Jambudana gold (a type of gold) served as a crescent moon, adorning his forehead; an Indranila Mani (a blue gemstone) immaculate treasure king served as his earrings, adorning his ears; a priceless Mani wish-fulfilling treasure king served as his necklace, adorning his neck; an immaculate light-shining heavenly wonderful Mani wish-fulfilling treasure king served as his armlets, adorning his arms; Jambudana gold served as his parasol; various treasures were interspersed as spokes; a light-flavored Mani served as his navel.
，百千鬘網交絡嚴飾；清凈藏寶以為其鈴，恒出妙音演無盡法；夜光摩尼放大光明，周遍十方以為照耀；具足圓滿毗琉璃寶以為其竿，人恒執持，以覆其上。甘露火王，王德增上，有大力勢，威伏遠方，鄰國諸王，靡不欽奉；以離垢繒而系其頂，十千大臣前後圍繞，十萬猛卒左右行列，形貌可畏，如閻羅使，攘臂瞋目，咬齒虬眉，執持器仗，見者惶怖。國內眾人，有犯王法；或奪他命、或盜他財、或侵他妻、虛妄離間、粗惡無義、貪瞋邪見、作如是等種種惡業，身被五縛，將詣王所，隨罪治之。或以火燒；或以湯煮；或投煻煨；或灌沸油，種種焚炙，令其糜爛；或驅上高山，推令墮落；或斬其首；或斷其腰；或截耳鼻；或刖手足；或挑雙目；或剝身皮；或解其體，肢節分離，聚骨成山，流血為池。復見血中人頭、手足、骸骨遍滿。復有無數豬、狗、野干、烏鷲之類，競趣池中飲血、啖肉，發大惡聲，人聞恐怖。池中死屍種種形色，或有青瘀、或有膿流，臭穢縱橫，膀脹爛壞，腸、胃、藏腑，悉皆出現。爪發、筋脈，散佈池中。或有輕罪苦楚，鞭笞、斷截、肢解種種刑害，呻吟號叫，出大怖聲。或呼父母；或呼眷屬，聲如雷震，酸切人心。有如是等無量苦毒，譬如眾合大地獄中。
善財見已，作如是念：「我為利
【現代漢語翻譯】 現代漢語譯本：百千個用珠寶編織成的網狀裝飾品交錯懸掛，莊嚴華麗；用清凈的寶藏製成鈴鐺，持續發出美妙的聲音，宣講無盡的佛法；夜光摩尼寶珠散發出耀眼的光芒，照亮整個十方世界；用圓滿的毗琉璃寶製成旗桿，人們總是拿著它，遮蓋在上方。甘露火王，他的王德日益增長，擁有強大的力量和威懾力，使遠方的鄰國諸王無不敬佩和臣服；他頭頂繫著潔凈的絲綢，周圍有十千大臣前後簇擁，十萬勇猛的士兵左右排列，他們的外貌可怕，如同閻羅王的使者，他們揮舞著手臂，怒目而視，咬緊牙關，眉頭緊鎖，手持武器，看到的人都感到恐懼。國內的民眾，有觸犯王法的；或者奪取他人性命、或者偷盜他人財物、或者侵犯他人妻子、或者說謊挑撥離間、或者粗暴無禮、或者貪婪、嗔恨、邪見，做出如此種種惡業，身體被五種束縛捆綁，被帶到國王那裡，根據罪行進行懲罰。有的用火燒；有的用沸水煮；有的投入火坑；有的澆上滾燙的油，用各種焚燒的方式，使他們腐爛；有的被驅趕到高山上，推下去摔死；有的被斬首；有的被砍斷腰部；有的被割掉耳朵和鼻子；有的被砍斷手腳；有的被挖出雙眼；有的被剝掉面板；有的被肢解，身體的各個部分分離，堆積的骨頭像山一樣，流出的血形成池塘。又看到血池中人頭、手腳、骸骨遍佈。還有無數的豬、狗、野狼、烏鴉、禿鷲等，爭先恐後地跑到池中飲血、吃肉，發出巨大的惡聲，人們聽到後感到恐懼。池中的死屍呈現出各種各樣的顏色，有的青紫，有的流膿，臭氣熏天，腫脹腐爛，腸、胃、內臟都暴露出來。指甲、頭髮、筋脈散落在池中。有的犯了輕罪，遭受鞭打、砍斷、肢解等各種刑罰，他們號叫著，發出巨大的恐懼聲。有的呼喊父母；有的呼喊親人，聲音如雷鳴般震耳欲聾，令人心酸。有如此等等無量的痛苦，就像眾合大地獄中一樣。 善財童子看到這些景象后，心中想道：『我爲了利益
【English Translation】 English version: Hundreds of thousands of jeweled net decorations intertwined, adorning the place with solemnity and splendor; bells made of pure treasures constantly emit wonderful sounds, expounding the endless Dharma; night-illuminating Mani jewels radiate brilliant light, illuminating the entire ten directions; a flagpole made of perfect lapis lazuli is always held by people, covering the area above. King Sweet Dew Fire, whose royal virtue is increasing, possesses great power and authority, causing the kings of distant neighboring countries to admire and submit; he wears a clean silk cloth on his head, surrounded by ten thousand ministers in front and behind, and a hundred thousand fierce soldiers lined up on the left and right, their appearances terrifying, like messengers of Yama, they wave their arms, glare with anger, clench their teeth, and furrow their brows, holding weapons, causing those who see them to feel fear. The people of the country, those who have violated the king's law; either taking the lives of others, or stealing the property of others, or violating the wives of others, or lying and sowing discord, or being rude and unjust, or being greedy, hateful, and having wrong views, committing such various evil deeds, their bodies are bound by five fetters, and they are brought to the king, where they are punished according to their crimes. Some are burned with fire; some are boiled in hot water; some are thrown into fire pits; some are poured with boiling oil, using various methods of burning, causing them to rot; some are driven to high mountains and pushed down to their deaths; some are beheaded; some are cut in half at the waist; some have their ears and noses cut off; some have their hands and feet cut off; some have their eyes gouged out; some have their skin peeled off; some are dismembered, their body parts separated, the piled-up bones like mountains, and the flowing blood forming ponds. Again, one sees the ponds of blood filled with human heads, hands, feet, and bones. There are also countless pigs, dogs, jackals, crows, vultures, and the like, rushing to the ponds to drink blood and eat flesh, making great evil sounds, causing people to feel fear upon hearing them. The corpses in the ponds appear in various colors, some bluish-purple, some with pus flowing, emitting a foul odor, swollen and rotten, with intestines, stomachs, and internal organs all exposed. Nails, hair, and tendons are scattered in the ponds. Some who have committed minor offenses suffer the pain of whipping, cutting, dismemberment, and various other tortures, they cry out, making great sounds of fear. Some call out to their parents; some call out to their relatives, their voices like thunder, piercing the heart. There are such immeasurable sufferings, like those in the Great Hell of the Assembly. Sudhana, having seen these scenes, thought to himself: 'I, for the benefit of'
益一切眾生，發阿耨多羅三藐三菩提心，修菩薩道、求菩薩行，問善知識云何修習菩提善根，云何遠離諸不善根；今見是王舍善根法，作大惡業，逼害眾生乃至斷命，曾不畏懼未來惡道苦業現前，臨欲顛墜。云何於此而欲求問行菩薩行、學菩薩道，能生具足廣博大悲救護眾生？」以如是心，種種思念。作是念時，于虛空中有天告曰：「善男子！汝不憶念普眼長者善知識教，及向所見諸婆羅門讚歎此王種種功德微妙法耶？」
善財仰視而白之曰：「我深憶念，曾無忘失。」
諸天覆言：「善男子！汝若常念慎莫生疑。善男子！汝莫厭離善知識語。善知識者，恒以正法引導于汝，豈令汝墮險惡處乎？善男子！菩薩巧行方便智，不可思議；攝受眾生智，不可思議；護念眾生智，不可思議；利樂眾生智，不可思議；治罰眾生智，不可思議；清凈眾生智，不可思議；成熟眾生智，不可思議；深入眾生智，不可思議；度脫眾生智，不可思議；知眾生時智，不可思議；知眾生根智，不可思議；愍念調伏諸眾生智，不可思議。善男子！汝詣王所深心請問學菩薩行、修菩薩道。」
爾時，善財聞天語已，前詣王所，頂禮王足，繞無數匝。合掌白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行，
【現代漢語翻譯】 現代漢語譯本 爲了利益一切眾生，發起了阿耨多羅三藐三菩提心（無上正等正覺之心），修習菩薩道、尋求菩薩的修行，（善財童子）請教善知識如何修習菩提善根，如何遠離各種不善根；如今看到這位國王捨棄善根之法，造作極大的惡業，逼迫殘害眾生乃至奪取性命，從不畏懼未來惡道苦業的現前，即將要墮落。這樣的人怎麼能想要請教菩薩的修行、學習菩薩道，又能生起具足廣博的大悲心來救護眾生呢？」他以這樣的心，種種思念。當他這樣想的時候，在虛空中有一位天人告訴他說：「善男子！你難道不記得普眼長者（一位善知識）的教誨，以及之前所見到的那些婆羅門讚歎這位國王的種種功德微妙之法嗎？」 善財童子抬頭看著天人回答說：「我深深地記得，從來沒有忘記。」 諸天人又說：「善男子！你如果常常記得就不要產生疑惑。善男子！你不要厭煩善知識的教誨。善知識，總是用正法來引導你，怎麼會讓你墮入危險惡劣的地方呢？善男子！菩薩巧妙地運用方便智慧，是不可思議的；攝受眾生的智慧，是不可思議的；護念眾生的智慧，是不可思議的；利益安樂眾生的智慧，是不可思議的；懲治眾生的智慧，是不可思議的；清凈眾生的智慧，是不可思議的；成熟眾生的智慧，是不可思議的；深入瞭解眾生的智慧，是不可思議的；度脫眾生的智慧，是不可思議的；瞭解眾生時機的智慧，是不可思議的；瞭解眾生根性的智慧，是不可思議的；憐憫調伏各種眾生的智慧，是不可思議的。善男子！你到國王那裡去，以深切的心情請教學習菩薩的修行、修習菩薩道。」 這時，善財童子聽了天人的話后，來到國王面前，頂禮國王的雙足，繞了無數圈。合掌對國王說：「聖者！我早已發起了阿耨多羅三藐三菩提心，但是還不知道菩薩如何學習菩薩的修行，
【English Translation】 English version For the benefit of all sentient beings, he generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment), practiced the Bodhisattva path, and sought the conduct of a Bodhisattva. (Sudhana) asked the wise teacher how to cultivate the roots of Bodhi and how to stay away from all unwholesome roots. Now, seeing this king abandoning the Dharma of wholesome roots, committing great evil deeds, oppressing and harming sentient beings, even taking their lives, without fear of the future suffering of evil paths, and about to fall. How can such a person want to inquire about the practice of a Bodhisattva, learn the Bodhisattva path, and generate the vast compassion to save sentient beings?」 With such thoughts, he pondered in various ways. As he was thinking this, a deva in the sky said to him, 「Good man! Do you not remember the teachings of the wise teacher, Elder Pradarsana (a wise teacher), and the various subtle virtues of the Dharma that you saw the Brahmins praising in this king before?」 Sudhana looked up at the deva and replied, 「I remember them deeply, and have never forgotten them.」 The devas said again, 「Good man! If you always remember, then do not have doubts. Good man! Do not be weary of the teachings of the wise teacher. The wise teacher always guides you with the right Dharma, how could he let you fall into dangerous and evil places? Good man! The Bodhisattva』s skillful use of expedient wisdom is inconceivable; the wisdom of embracing sentient beings is inconceivable; the wisdom of protecting and remembering sentient beings is inconceivable; the wisdom of benefiting and bringing joy to sentient beings is inconceivable; the wisdom of disciplining sentient beings is inconceivable; the wisdom of purifying sentient beings is inconceivable; the wisdom of maturing sentient beings is inconceivable; the wisdom of deeply understanding sentient beings is inconceivable; the wisdom of liberating sentient beings is inconceivable; the wisdom of knowing the right time for sentient beings is inconceivable; the wisdom of knowing the roots of sentient beings is inconceivable; the wisdom of compassionately taming all sentient beings is inconceivable. Good man! Go to the king and with a sincere heart, ask to learn the practice of a Bodhisattva and cultivate the Bodhisattva path.」 At that time, after hearing the words of the deva, Sudhana went before the king, bowed at the king』s feet, and circled him countless times. He joined his palms and said to the king, 「Holy one! I have already generated the mind of Anuttara-samyak-sambodhi, but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva,
修菩薩道？我聞聖者善能誘誨，愿為我說。」
時，甘露火王理王事已，執善財手，將入內宮，命之同座，而告之言：「善男子！汝當觀我所住宮殿及諸資具。」
善財如語，即遍觀察。見彼宮殿廣博無比，眾摩尼寶之所合成。百千眾寶以為樓閣；赤真珠寶以為其柱；種種色寶，間錯廁鈿；不思議摩尼寶，騰光普照；種種摩尼寶，隨處莊嚴；以牟薩羅孽磨妙寶，以為茵蓐，莊嚴其地；無數百千種種色寶以用莊嚴師子之座；毗盧遮那摩尼寶王而為其帳，以覆座上；如意寶王種種色網，周匝垂覆；師子王光味摩尼微妙寶幢，週迴建立。復有種種妙寶池沼，池水清凈，具八功德。碼瑙寶王砌壘其岸；種種色寶以為欄楯；處處寶樹行列莊嚴；一一寶墻周匝圍繞。侍從采女具足十億，妙色端嚴，令人喜見。容止美麗，儀範可觀。凡所施為，無非巧妙，軟意承旨，常起慈心。善財見已，生希有想。
王時告言：「善男子！于意云何？如汝所見諸可愛果，如是色相、如是眷屬、如是榮樂、如是富饒、如是自在，豈是惡業而能感耶？」
白言：「不也。」
「善男子！我得菩薩如幻解脫。善男子！今我國土所有眾生，多行惡業如旃陀羅。我于如是不受善教諸惡眾生，作余無量種種方便。不能令其舍離惡
【現代漢語翻譯】 現代漢語譯本：『如何修行菩薩道？我聽說聖者您善於引導教誨，希望您能為我解說。』 當時，甘露火王（甘露：不死之意，火王：指其威猛如火）處理完政事，拉著善財的手，帶他進入內宮，讓他同座，並告訴他說：『善男子！你應該看看我所居住的宮殿和各種用具。』 善財聽從他的話，立即四處觀察。他看到那宮殿廣闊無比，由各種摩尼寶（摩尼：如意寶珠）合成。成百上千的各種寶物構成樓閣；用赤真珠寶作為柱子；各種顏色的寶物，交錯鑲嵌；不可思議的摩尼寶，散發著普照的光芒；各種摩尼寶，在各處裝飾；用牟薩羅孽磨妙寶（牟薩羅孽磨：一種寶物）作為坐墊，裝飾地面；無數百千種顏色的寶物用來裝飾獅子座；毗盧遮那摩尼寶王（毗盧遮那：光明遍照）作為帳幔，覆蓋在座位上；如意寶王各種顏色的網，在周圍垂掛；獅子王光味摩尼微妙寶幢，在周圍建立。還有各種美妙的寶池，池水清澈，具備八種功德。用瑪瑙寶王砌成池岸；各種顏色的寶物作為欄桿；處處寶樹排列整齊，莊嚴美麗；每一面寶墻都環繞四周。侍從的采女有十億之多，容貌美麗端莊，令人喜悅。她們的舉止優雅，儀態可觀。她們所做的一切，無不巧妙，溫柔地領會旨意，常懷慈悲之心。善財看到這些，心中生起稀有的想法。 這時，國王說道：『善男子！你覺得如何？你所看到的這些可愛的果報，這樣的容貌、這樣的眷屬、這樣的榮耀快樂、這樣的富饒、這樣的自在，難道是惡業所能感得的嗎？』 善財回答說：『不是的。』 『善男子！我獲得了菩薩如幻解脫（如幻解脫：指菩薩證悟到一切法如幻象般不真實）。善男子！現在我國土的所有眾生，大多行為惡劣，如同旃陀羅（旃陀羅：印度種姓制度中最低賤的階層）。對於這些不接受善教的惡劣眾生，我用其他無數種方便方法。卻不能讓他們捨棄惡行。
【English Translation】 English version: 'How does one cultivate the Bodhisattva path? I have heard that the sage is skilled in guiding and teaching, and I wish you would explain it to me.' At that time, King Sweet Dew Fire (Sweet Dew: meaning immortality, Fire King: referring to his fierceness like fire) having finished his royal duties, took Sudhana's hand and led him into the inner palace, inviting him to sit with him, and said to him: 'Good man! You should observe the palace where I dwell and all the furnishings.' Sudhana, as instructed, immediately observed everywhere. He saw that the palace was vast and boundless, made of various Mani jewels (Mani: wish-fulfilling jewel). Hundreds and thousands of various treasures formed the pavilions; pillars were made of red genuine jewels; various colored treasures were inlaid in an intricate pattern; inconceivable Mani jewels emitted a light that illuminated everywhere; various Mani jewels adorned every place; the ground was adorned with cushions made of Musaragalva jewels (Musaragalva: a type of jewel); countless hundreds and thousands of various colored treasures were used to adorn the lion throne; the Vairocana Mani Jewel King (Vairocana: the one who illuminates everywhere) served as a canopy, covering the seat; nets of various colors made of wish-fulfilling jewel kings hung all around; the Lion King Light Taste Mani exquisite jewel banners were erected all around. There were also various wonderful jeweled ponds, the water of which was clear and possessed eight merits. The banks were built with agate jewel kings; various colored treasures served as railings; jeweled trees were arranged in rows everywhere, beautifully adorned; each jeweled wall surrounded the area. The attendant palace women numbered ten billion, their appearances beautiful and dignified, pleasing to behold. Their manners were elegant and their deportment was admirable. Everything they did was skillful, gently understanding the king's will, and they always held compassionate hearts. Upon seeing this, Sudhana had a rare thought. At this time, the king said: 'Good man! What do you think? These lovely results that you have seen, such appearances, such retinues, such glory and happiness, such wealth, such freedom, could they be the result of evil karma?' Sudhana replied: 'No, they could not.' 'Good man! I have attained the Bodhisattva's illusory liberation (illusory liberation: refers to the Bodhisattva's realization that all dharmas are like illusions, not real). Good man! Now, most of the beings in my kingdom engage in evil deeds, like the Chandala (Chandala: the lowest caste in the Indian caste system). For these evil beings who do not accept good teachings, I use countless other skillful means. Yet, I cannot make them abandon their evil deeds.'
業，迴向善道。善男子！我為調伏彼諸眾生，令成熟故，大悲先導化作惡人，于惡人前，示造諸惡，及變化作忍害之人，逼惱責罰種種苦治，令其國內作惡眾生見是事已，心生惶懼，心生恐怖。于諸欲樂，心生厭離，心生怯弱，便能永斷一切惡業，發菩提心得不退轉。
「善男子！以是當知，汝向所見造惡眾生受諸苦者，及彼能治暴惡眾生，皆是變化。善男子！我以如是種種方便，令諸眾生斷其所作十不善業，具足修習住十善道。究竟利樂，究竟安隱，究竟圓滿，永斷諸苦，住于如來一切智地。善男子！我身語意憶想未曾於一眾生而行惱害。善男子！如我意者，寧盡未來受無間苦，終不發起一念瞋心，於一蚊、一蟻微細眾生起惱害想，何況造作如是惡業。善男子！我自憶念乃至夢中未曾一念心生放逸，況于覺悟而殺人耶？所以者何？人是福田，能生一切諸善果故。譬如此中十六大國，乃至一切地居眾生，依于大地安立生長而得住故。如是一切賢聖道果，皆依於人而能修證。
「善男子！我唯得此如幻解脫變化法門，如諸菩薩摩訶薩得無生忍，知諸有趣悉皆如幻，知菩薩行悉皆如化，知諸世間悉皆如影，知一切法悉皆如夢；入真實相無著法門，隨順法界修諸妙行，猶如帝網，以無著智行於境界，無有障礙，
【現代漢語翻譯】 現代漢語譯本 『業』，迴向善道。善男子！我爲了調伏那些眾生，使他們成熟，以大悲心為先導，化作惡人，在惡人面前，示現造作各種惡行，以及變化成忍受傷害的人，逼迫惱害，責罰種種苦刑，使他們國內作惡的眾生看到這些事後，心中產生惶恐，心中產生恐怖。對於各種慾望享樂，心中產生厭惡，心中產生怯弱，便能永遠斷除一切惡業，發起菩提心，永不退轉。 『善男子！』由此應當知道，你先前所見造惡的眾生遭受各種痛苦，以及那些能夠懲治暴惡眾生的人，都是變化所成。『善男子！』我用這樣種種方便，使眾生斷除他們所造作的十不善業，具足修習安住於十善道。最終獲得利益安樂，最終獲得安穩，最終獲得圓滿，永遠斷除各種痛苦，安住于如來的一切智地。『善男子！』我的身語意憶念中，從未對一個眾生施行惱害。『善男子！』以我的心意來說，寧願在未來受無間地獄的痛苦，也終究不會生起一念嗔恨心，對一隻蚊子、一隻螞蟻這樣微小的眾生，生起惱害的想法，更何況是造作這樣的惡業。『善男子！』我回憶自己，乃至在夢中，都未曾有一念心生放逸，何況在清醒時殺人呢？這是為什麼呢？人是福田，能夠產生一切善果的緣故。譬如這十六大國，乃至一切居住在地上眾生，依靠大地安穩地建立、生長而得以安住。同樣，一切賢聖道果，都依靠人而能夠修習證得。 『善男子！』我唯獨獲得這種如幻解脫變化法門，如同諸菩薩摩訶薩獲得無生法忍，知道一切有情眾生都如幻象，知道菩薩的修行都如變化，知道一切世間都如影子，知道一切法都如夢境；進入真實相無著法門，隨順法界修習各種微妙的修行，猶如帝釋天的網，以無著的智慧行於境界，沒有障礙。
【English Translation】 English version 'Karma', turning towards the path of goodness. Good son! In order to subdue those sentient beings and cause them to mature, I, with great compassion as my guide, transform into an evil person. In front of the evil person, I demonstrate the performance of various evil deeds, and transform into a person enduring harm, forcing, tormenting, and punishing with various tortures. This causes the evil beings in their country to feel fear and terror upon seeing these things. They develop disgust for various sensual pleasures, and become timid. They are then able to permanently cut off all evil karma, generate the Bodhi mind, and never regress. 'Good son!' From this, you should know that the evil beings you saw suffering various pains, and those who are able to punish the violent and evil beings, are all transformations. 'Good son!' I use these various skillful means to cause sentient beings to cut off the ten non-virtuous actions they have committed, and to fully cultivate and abide in the ten virtuous paths. Ultimately, they attain benefit and joy, ultimately they attain peace, ultimately they attain perfection, permanently cutting off all suffering, and abiding in the all-knowing wisdom of the Tathagata. 'Good son!' In my mind, speech, and thoughts, I have never harmed a single sentient being. 'Good son!' According to my intention, I would rather endure the uninterrupted suffering of the future than ever generate a single thought of anger, or have a thought of harming even a mosquito or an ant, let alone commit such evil deeds. 'Good son!' I recall that even in my dreams, I have never had a single thought of carelessness, how much less would I kill a person while awake? Why is this so? Because a person is a field of merit, capable of producing all good results. For example, these sixteen great countries, and even all sentient beings living on the earth, rely on the earth for their stable establishment, growth, and dwelling. Likewise, all the fruits of the path of the wise and holy are cultivated and attained by relying on people. 'Good son!' I have only attained this illusory liberation transformation Dharma gate, like the Bodhisattva Mahasattvas who have attained the non-arising forbearance, knowing that all sentient beings are like illusions, knowing that the practices of Bodhisattvas are like transformations, knowing that all worlds are like shadows, knowing that all dharmas are like dreams; entering the true mark of non-attachment Dharma gate, following the Dharma realm to cultivate various wonderful practices, like the net of Indra, using non-attached wisdom to act in the realm, without any obstacles.
平等普入三昧法門，已得自在旋陀羅尼，住佛境界，如影隨形。而我云何能知、能說彼諸菩薩行智功德？善男子！於此南方有城名妙光，王名大光。汝詣彼問菩薩云何學菩薩行、修菩薩道。」
時，善財童子頂禮王足，繞無數匝，慇勤瞻仰，辭退而去。
大方廣佛華嚴經卷第十二 大正藏第 10 冊 No. 0293 大方廣佛華嚴經
大方廣佛華嚴經卷第十三
罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品
爾時，善財童子一心正念，隨順思惟彼王所得幻智法門，觀察彼王如幻解脫，思惟彼王如幻法性，發如幻愿，凈如幻法，悟如幻業，隨順如幻成就之法，出生如幻不思議智，清凈如幻三世性相；以如幻智，起于種種如幻變化。如是思念，漸次前行，經歷人間聚落、城邑。或至曠野巖谷、險難山川原隰，處處尋求，無有疲懈。然後乃至妙光大城，于其門側問眾人言：「此名何城？何王統御？」人咸報言：「此妙光城，是大光王之所住處。」
時，善財童子歡喜踴躍，志樂清凈。一心瞻慕，作如是念：「我善知識在此城中，我今必當親得奉覲，聞諸菩薩所行之行；聞諸菩薩出要之門；聞諸菩薩所證之法；聞諸菩薩不思議功德；聞諸菩薩不思議自在；聞諸菩薩不思
【現代漢語翻譯】 現代漢語譯本： 平等普遍進入三昧（samadhi，禪定）的法門，已經獲得自在的旋轉陀羅尼（dharani，總持），安住于佛的境界，如同影子跟隨形體一般。而我怎麼能夠知道、能夠述說那些菩薩的修行智慧和功德呢？善男子！在這南方有一座城市名叫妙光，國王名叫大光。你到那裡去請教菩薩如何學習菩薩的修行，修持菩薩的道。」 當時，善財童子頂禮國王的腳，圍繞無數圈，恭敬地瞻仰，然後告辭離去。
《大方廣佛華嚴經》卷第十二 大正藏第 10 冊 No. 0293 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第十三
罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品
當時，善財童子一心正念，隨順思惟那位國王所獲得的幻智法門，觀察那位國王如幻的解脫，思惟那位國王如幻的法性，發起如幻的愿，清凈如幻的法，領悟如幻的業，隨順如幻成就的法，出生如幻不可思議的智慧，清凈如幻的三世性相；以如幻的智慧，發起種種如幻的變化。這樣思念著，漸漸地向前行走，經歷人間聚落、城邑。或者到達曠野巖谷、險峻的山川原隰，到處尋求，沒有疲憊懈怠。然後到達妙光大城，在城門旁邊問眾人說：「這裡叫什麼城？由哪位國王統治？」人們都回答說：「這裡是妙光城，是大光王所居住的地方。」 當時，善財童子歡喜踴躍，心志清凈。一心瞻仰愛慕，這樣想著：「我的善知識就在這座城中，我現在必定能夠親自拜見，聽聞諸位菩薩所修行的行為；聽聞諸位菩薩出離要道的法門；聽聞諸位菩薩所證悟的法；聽聞諸位菩薩不可思議的功德；聽聞諸位菩薩不可思議的自在；聽聞諸位菩薩不思
【English Translation】 English version: The Dharma gate of equal and universal entry into samadhi (meditative absorption), having already attained the self-mastery of the revolving dharani (mnemonic device), abiding in the realm of the Buddha, like a shadow following a form. How can I know or speak of the practices, wisdom, and merits of those Bodhisattvas? Good man! In this southern direction, there is a city named Myo-Kwang (Wonderful Light), and a king named Dai-Kwang (Great Light). Go there and ask the Bodhisattvas how to learn the Bodhisattva practices and cultivate the Bodhisattva path.』 At that time, Sudhana (Good Wealth) bowed at the king』s feet, circumambulated him countless times, respectfully gazed upon him, and then took his leave.
The Avatamsaka Sutra, Scroll 12 Taisho Tripitaka Vol. 10, No. 0293, The Avatamsaka Sutra
The Avatamsaka Sutra, Scroll 13
Translated by Tripitaka Prajna of Kipin under Imperial Decree, Entering the Inconceivable Liberation Realm, Universal Vows and Practices of Samantabhadra
At that time, Sudhana, with focused mindfulness, followed and contemplated the illusory wisdom Dharma gate obtained by that king, observed that king』s illusory liberation, contemplated that king』s illusory Dharma nature, generated illusory vows, purified illusory Dharma, awakened to illusory karma, followed the illusory Dharma of accomplishment, gave rise to illusory inconceivable wisdom, and purified the illusory characteristics of the three times; with illusory wisdom, he initiated various illusory transformations. Thinking in this way, he gradually proceeded forward, passing through human settlements, villages, and cities. Or he reached desolate wildernesses, rocky valleys, and dangerous mountains, plains, and marshes, seeking everywhere without fatigue or weariness. Then he arrived at the great city of Myo-Kwang, and at the city gate, he asked the people, 『What is the name of this city? Which king governs it?』 The people all replied, 『This is the city of Myo-Kwang, and it is the place where King Dai-Kwang resides.』 At that time, Sudhana rejoiced and was elated, his aspiration was pure. With focused admiration, he thought, 『My good teacher is in this city, I will surely be able to personally pay homage, hear about the practices of the Bodhisattvas; hear about the Dharma gates of the Bodhisattvas』 path of liberation; hear about the Dharma realized by the Bodhisattvas; hear about the inconceivable merits of the Bodhisattvas; hear about the inconceivable self-mastery of the Bodhisattvas; hear about the inconceivable
議平等；聞諸菩薩不思議勇猛；聞諸菩薩不思議境界；聞諸菩薩不思議法性；聞諸菩薩不思議三昧；聞諸菩薩不思議解脫遊戲；聞諸菩薩不思議廣大清凈。」
作是念已，入妙光城，周遍觀察。見此大城眾寶嚴飾，以金銀、琉璃、玻璃、赤珠、硨磲、碼瑙七寶所成，七重寶塹，周匝圍繞。八功德水盈滿其中，底布金沙，光明照耀。優缽羅華、波頭摩華、拘物頭華、芬陀利華遍佈其上。其水清徹，隨時溫涼。白栴檀泥，澄垽其下。其水隨泥，如栴檀色。寶多羅樹七重行列，枝葉繁茂蓊鬱莊嚴。七重金剛以為垣墻，所謂：師子光明金剛垣、無能超勝金剛垣、不可沮壞金剛垣、精進難伏金剛垣、堅固無著金剛垣、天衣網藏金剛垣、無垢妙色金剛垣。如是七重一一圍繞，悉以無數摩尼妙寶間錯莊嚴。閻浮檀金種種眾寶而為埤堄，金銀、琉璃、赤珠、碼瑙、玻璃、海藏真珠等寶以為嚴飾。其城縱廣一十由旬，週迴八方，面開八門，皆以七寶周遍嚴飾。帝青琉璃以為其地，眾色雜寶隨處莊嚴。種種珍奇，甚可愛樂。其城內有十億街道，一一道邊，安布妙寶以為莊嚴。過天帝釋所游之路，一一道間皆有無數萬億眾生於中止住。無數百千廣大宮殿，一一皆以眾寶合成。
復有無數不思議閻浮檀金樓閣，帝青琉璃摩尼寶網羅
【現代漢語翻譯】 現代漢語譯本：討論平等；聽聞諸菩薩不可思議的勇猛；聽聞諸菩薩不可思議的境界；聽聞諸菩薩不可思議的法性（宇宙真理的本質）；聽聞諸菩薩不可思議的三昧（禪定）；聽聞諸菩薩不可思議的解脫遊戲（自在的境界）；聽聞諸菩薩不可思議的廣大清凈。 產生這樣的想法后，他進入妙光城，環顧四周。他看到這座大城用各種珍寶裝飾，由金、銀、琉璃、玻璃、赤珠、硨磲、瑪瑙七寶構成，七重寶塹環繞四周。八功德水充滿其中，底部鋪著金沙，光芒照耀。優缽羅華（青蓮花）、波頭摩華（紅蓮花）、拘物頭華（黃蓮花）、芬陀利華（白蓮花）遍佈其上。水清澈見底，隨時保持溫涼。白栴檀泥沉澱在水底，水色如栴檀色。寶多羅樹七重排列，枝葉繁茂，鬱鬱蔥蔥，莊嚴美麗。七重金剛構成城墻，分別是：師子光明金剛垣（獅子光芒金剛墻）、無能超勝金剛垣（無能超越的金剛墻）、不可沮壞金剛垣（不可摧毀的金剛墻）、精進難伏金剛垣（精進難以征服的金剛墻）、堅固無著金剛垣（堅固無執的金剛墻）、天衣網藏金剛垣（天衣網覆蓋的金剛墻）、無垢妙色金剛垣（無垢美妙顏色的金剛墻）。這七重城墻層層環繞，都用無數摩尼妙寶鑲嵌裝飾。閻浮檀金（一種金）和各種珍寶構成城墻上的矮墻，用金、銀、琉璃、赤珠、瑪瑙、玻璃、海藏真珠等寶物裝飾。這座城池縱橫十由旬（古印度長度單位），周圍八方，每面開八個城門，都用七寶裝飾。以帝青琉璃為地面，各種顏色的珍寶隨處裝飾。各種珍奇之物，非常可愛。城內有十億條街道，每條街道兩旁都用珍寶裝飾。超過天帝釋（帝釋天）所游之路，每條街道間都有無數萬億眾生居住。無數百千座廣大的宮殿，每一座都用各種珍寶構成。 還有無數不可思議的閻浮檀金樓閣，帝青琉璃摩尼寶網羅。
【English Translation】 English version: Discussing equality; hearing of the inconceivable valor of the Bodhisattvas; hearing of the inconceivable realms of the Bodhisattvas; hearing of the inconceivable Dharma-nature (the essence of cosmic truth) of the Bodhisattvas; hearing of the inconceivable Samadhi (meditative absorption) of the Bodhisattvas; hearing of the inconceivable liberation-play (state of freedom) of the Bodhisattvas; hearing of the inconceivable vast purity of the Bodhisattvas. Having formed this thought, he entered the City of Wonderful Light and observed it all around. He saw that this great city was adorned with various treasures, made of gold, silver, lapis lazuli, crystal, red pearls, tridacna, and agate, the seven treasures, with seven layers of precious moats surrounding it. The eight meritorious waters were full within, the bottom was covered with golden sand, and it shone with light. Utpala flowers (blue lotuses), Padma flowers (red lotuses), Kumuda flowers (yellow lotuses), and Pundarika flowers (white lotuses) were spread all over it. The water was clear and transparent, and it was warm or cool as needed. White sandalwood mud settled at the bottom, and the water was the color of sandalwood. Seven rows of precious Tala trees were arranged, their branches and leaves were lush, verdant, and beautifully adorned. Seven layers of Vajra (diamond) formed the walls, namely: the Lion Light Vajra Wall, the Unsurpassable Vajra Wall, the Indestructible Vajra Wall, the Diligent and Unsubduable Vajra Wall, the Firm and Unattached Vajra Wall, the Heavenly Garment Net Vajra Wall, and the Immaculate and Wonderful Color Vajra Wall. These seven layers of walls surrounded each other, all adorned with countless Mani jewels. Jambudvipa gold (a type of gold) and various treasures formed the parapets of the city walls, which were decorated with gold, silver, lapis lazuli, red pearls, agate, crystal, sea-stored pearls, and other treasures. The city was ten yojanas (an ancient Indian unit of length) in length and width, and it had eight sides, with eight gates on each side, all adorned with the seven treasures. The ground was made of sapphire lapis lazuli, and various colored treasures adorned it everywhere. All kinds of rare and precious things were very lovely and delightful. There were ten billion streets within the city, and each street was adorned with precious jewels on both sides. Surpassing the path traveled by Indra (the king of gods), there were countless trillions of beings dwelling in between each street. There were countless hundreds of thousands of vast palaces, each one made of various treasures. There were also countless inconceivable Jambudvipa gold pavilions, and sapphire lapis lazuli Mani jewel nets.
覆其上；無數不思議白銀樓閣，赤真珠摩尼寶網羅覆其上；無數不思議毗琉璃樓閣，廣博妙藏摩尼寶網羅覆其上；無數不思議玻璃樓閣，日藏摩尼王網羅覆其上；無數不思議光照世間摩尼寶樓閣，吉祥光藏摩尼王網羅覆其上；無數不思議帝青摩尼寶王樓閣，妙光摩尼王網羅覆其上；無數不思議眾生海藏摩尼寶王樓閣，焰光明藏摩尼王網羅覆其上；無數不思議金剛寶王樓閣，無能勝幢摩尼王網羅覆其上；無數不思議栴檀香王樓閣，天曼陀羅華摩訶曼陀羅華網羅覆其上；無數不思議無等香王樓閣，種種華網羅覆其上。有如是等無數不思議種種莊嚴妙寶樓閣，種種寶網羅覆其上。一一樓閣，眾寶欄楯周匝圍繞；寶多羅樹，次第行列，皆以寶繩而為界道。一一寶繩，懸以金鈴；一一金鈴，眾寶鬘絡，如孔雀尾，異色端嚴，風動成音，聞之可意。其城復有阿僧祇摩尼寶網、阿僧祇寶鈴網、阿僧祇天香網、阿僧祇天華網，阿僧祇寶形像網。其城復有阿僧祇金剛帳、阿僧祇寶衣帳、阿僧祇寶蓋帳、阿僧祇寶幡帳、阿僧祇寶山帳、阿僧祇寶華鬘帳、阿僧祇寶樓閣帳之所彌覆，處處羅列寶蓋幢幡。城中寶池，德水盈滿；底布金沙，光映內外；天諸妙華，敷榮其上；天諸寶鳥，浮戲其中，出和雅音，悅可人意；池岸階砌，七寶莊嚴，帝釋寶
【現代漢語翻譯】 現代漢語譯本：覆蓋其上；無數不可思議的白銀樓閣，用赤真珠（紅色的珍珠）摩尼寶網覆蓋其上；無數不可思議的毗琉璃（一種寶石）樓閣，用廣博妙藏摩尼寶網覆蓋其上；無數不可思議的玻璃樓閣，用日藏摩尼王網覆蓋其上；無數不可思議的光照世間摩尼寶樓閣，用吉祥光藏摩尼王網覆蓋其上；無數不可思議的帝青摩尼寶王樓閣，用妙光摩尼王網覆蓋其上；無數不可思議的眾生海藏摩尼寶王樓閣，用焰光明藏摩尼王網覆蓋其上；無數不可思議的金剛寶王樓閣，用無能勝幢摩尼王網覆蓋其上；無數不可思議的栴檀（一種香木）香王樓閣，用天曼陀羅華（天界的花）摩訶曼陀羅華（大曼陀羅花）網覆蓋其上；無數不可思議的無等香王樓閣，用種種花網覆蓋其上。有如此等等無數不可思議的種種莊嚴妙寶樓閣，用種種寶網覆蓋其上。每一座樓閣，都用眾寶欄楯（欄桿）周匝圍繞；寶多羅樹（一種樹），次第排列，都用寶繩作為界道。每一條寶繩，都懸掛著金鈴；每一個金鈴，都用眾寶鬘絡（花環）裝飾，像孔雀的尾巴一樣，異色端莊美麗，風吹動時發出聲音，聽起來令人愉悅。這座城池還有阿僧祇（無數）摩尼寶網、阿僧祇寶鈴網、阿僧祇天香網、阿僧祇天華網，阿僧祇寶形像網。這座城池還有阿僧祇金剛帳、阿僧祇寶衣帳、阿僧祇寶蓋帳、阿僧祇寶幡帳、阿僧祇寶山帳、阿僧祇寶華鬘帳、阿僧祇寶樓閣帳所覆蓋，處處羅列著寶蓋幢幡。城中的寶池，充滿著功德之水；池底鋪著金沙，光芒照耀內外；天上的各種美妙花朵，在上面盛開；天上的各種寶鳥，在其中嬉戲，發出和諧悅耳的聲音，令人心情愉悅；池岸的臺階，用七寶莊嚴，帝釋寶（帝釋天的寶物） 寶
【English Translation】 English version: Covering them; countless inconceivable silver pavilions, covered with nets of red true pearl (red pearls) mani jewels; countless inconceivable beryl (a gemstone) pavilions, covered with nets of vast and wondrously hidden mani jewels; countless inconceivable glass pavilions, covered with nets of sun-hidden mani kings; countless inconceivable mani jewel pavilions illuminating the world, covered with nets of auspicious light-hidden mani kings; countless inconceivable lapis lazuli mani king pavilions, covered with nets of wondrous light mani kings; countless inconceivable sentient being ocean-hidden mani king pavilions, covered with nets of flame light-hidden mani kings; countless inconceivable vajra (diamond) jewel king pavilions, covered with nets of invincible banner mani kings; countless inconceivable sandalwood (a fragrant wood) fragrance king pavilions, covered with nets of heavenly mandara flowers (heavenly flowers) and maha-mandara flowers (great mandara flowers); countless inconceivable peerless fragrance king pavilions, covered with nets of various flowers. There are such countless inconceivable various adorned wondrous jewel pavilions, covered with various jewel nets. Each pavilion is surrounded by railings of various jewels; rows of tala trees (a type of tree) are arranged in order, with jewel ropes serving as boundaries. Each jewel rope has golden bells hanging from it; each golden bell is adorned with garlands of various jewels, like the tail of a peacock, with different colors, dignified and beautiful. When the wind blows, they make sounds that are pleasing to hear. The city also has asankhya (countless) mani jewel nets, asankhya jewel bell nets, asankhya heavenly fragrance nets, asankhya heavenly flower nets, and asankhya jewel image nets. The city is also covered by asankhya vajra tents, asankhya jewel clothing tents, asankhya jewel canopy tents, asankhya jewel banner tents, asankhya jewel mountain tents, asankhya jewel garland tents, and asankhya jewel pavilion tents, with jewel canopies and banners arranged everywhere. The jewel ponds in the city are filled with water of merit; the bottom is covered with golden sand, with light shining inside and out; various wonderful heavenly flowers bloom on top; various heavenly jewel birds play in them, making harmonious and pleasant sounds, which are delightful to the mind; the steps of the pond banks are adorned with seven jewels, and the treasures of Indra (the king of gods).
池，無以為比。當此城中有一樓閣，名妙法藏，阿僧祇種種色寶以為莊嚴，光明照耀，最勝無比，眾生樂見，心無厭足，彼大光王，常處其中。
爾時，善財童子于彼大城妙寶樓閣、寶池、寶塹、寶樹、寶墻、寶蓋、寶幢、寶鈴、寶網如是一切珍寶妙物，受用資具，乃至男女六塵境界皆無愛著；唯于正法園苑之中，深心渴慕，但正思惟究竟之法，一心願樂見善知識。漸漸前行，普遍觀察，見大光王去于所住樓閣不遠四衢道中，坐如意摩尼寶蓮華藏廣大莊嚴師子寶座。紺琉璃寶以為其足；金繒為帳；眾寶為網；閻浮金繩交絡嚴飾上妙天衣，以為茵蓐，四布敷設阿僧祇妙寶形像，隨處莊嚴。
其王具有三十二種大人之相，八十隨好而以嚴身。如真金山，光色熾盛；如凈空日，威光赫奕；如盛滿月，見者清涼，心無厭足；如梵天王，處於梵眾，威德殊勝；亦如大海，聚功德寶，無量無邊；亦如大云，遍法性空，法雷震吼；如凈空界，顯現種種法門星象；如雪山王，相好樹林以為嚴飾；如須彌山，四色普現眾生心海；如寶洲渚，種種智寶充滿其中。于王座前復有無量金銀、琉璃、真珠、摩尼、珊瑚、琥珀、珂貝、璧玉諸珍寶聚，種種寶衣、華鬘、瓔珞及諸飲食皆悉充滿。復見無數百千萬億駟馬寶車，百千萬億天諸
【現代漢語翻譯】 現代漢語譯本：池塘，無法比擬。此時，城中有一座樓閣，名為妙法藏，用無數種色彩的珍寶裝飾，光芒照耀，無比殊勝，眾生樂於見到，心中沒有厭倦。那位大光王，常住其中。 當時，善財童子在那座大城的妙寶樓閣、寶池、寶塹、寶樹、寶墻、寶蓋、寶幢、寶鈴、寶網等一切珍寶妙物，以及受用資具，乃至男女六塵境界，都沒有愛戀執著；唯獨在正法園林之中，內心深切渴慕，只正思惟究竟之法，一心願意見到善知識。他漸漸向前行走，普遍觀察，見到大光王離開他所居住的樓閣不遠，在四通八達的道路中央，坐于如意摩尼寶蓮花藏廣大莊嚴的獅子寶座上。寶座的腳是用紺琉璃寶製成；用金色的絲綢做帳幔；用各種珍寶做網；用閻浮金繩交織裝飾，用上妙的天衣做茵褥，四處鋪設，用無數的珍寶形象，隨處莊嚴。 那位國王具有三十二種大丈夫相，八十種隨形好來莊嚴自身。他像真金山一樣，光色熾盛；像清凈天空的太陽一樣，威光顯赫；像盛滿的月亮一樣，見到的人感到清涼，心中沒有厭倦；像梵天王一樣，處於梵眾之中，威德殊勝；也像大海一樣，聚集功德珍寶，無量無邊；也像大云一樣，遍佈法性虛空，發出法雷震吼；像清凈的虛空一樣，顯現種種法門的星象；像雪山王一樣，用相好樹林來裝飾；像須彌山一樣，四種顏色普遍顯現在眾生的心海中；像寶洲一樣，各種智慧珍寶充滿其中。在國王的寶座前，還有無數的金銀、琉璃、珍珠、摩尼、珊瑚、琥珀、珂貝、璧玉等各種珍寶堆積，各種寶衣、花鬘、瓔珞以及各種飲食都充滿其中。又見到無數百千萬億輛駟馬寶車，百千萬億天上的各種
【English Translation】 English version: The pond was beyond compare. At this time, in the city, there was a pavilion named 'Wonderful Dharma Treasury,' adorned with countless kinds of colored treasures, its light shining brilliantly, supremely excellent, pleasing to all beings who saw it, their hearts never tiring. The Great Light King always resided within it. At that time, Sudhana, in that great city, regarding the wonderful treasures of the pavilion, the jeweled pond, the jeweled moat, the jeweled trees, the jeweled walls, the jeweled canopies, the jeweled banners, the jeweled bells, the jeweled nets, and all such precious and wonderful things, as well as the means of enjoyment, even the six sense objects of men and women, had no attachment or craving; only in the garden of the Right Dharma, his heart deeply yearned, only rightly contemplating the ultimate Dharma, with a single mind wishing to see a wise teacher. He gradually walked forward, observing everywhere, and saw the Great Light King not far from the pavilion where he resided, in the middle of the four-way intersection, sitting on a vast and majestic lion throne of the Wish-fulfilling Mani Jewel Lotus Treasury. The legs of the throne were made of dark blue lapis lazuli; golden silk was used for the curtains; various treasures were used for the nets; the throne was adorned with interwoven Jambudvipa gold ropes, and the finest heavenly garments were used as cushions, spread out in all directions, with countless precious images, adorning every place. That king possessed the thirty-two marks of a great man, and eighty minor marks to adorn his body. He was like a mountain of pure gold, his light and color blazing; like the sun in the clear sky, his majestic light shining brightly; like a full moon, those who saw him felt cool and refreshed, their hearts never tiring; like the Brahma King, residing among the Brahma assembly, his majestic virtue was supreme; also like the great ocean, gathering treasures of merit, boundless and limitless; also like a great cloud, pervading the emptiness of Dharma nature, roaring with the thunder of Dharma; like the pure sky, manifesting various constellations of Dharma doors; like the Snow Mountain King, adorned with forests of auspicious marks; like Mount Sumeru, its four colors universally appearing in the minds of sentient beings; like a treasure island, filled with various treasures of wisdom. In front of the king's throne, there were also countless piles of gold, silver, lapis lazuli, pearls, mani jewels, coral, amber, cowrie shells, jade, and other treasures, various precious garments, flower garlands, necklaces, and all kinds of food, all completely filling the space. He also saw countless hundreds of thousands of millions of four-horse jeweled carriages, hundreds of thousands of millions of heavenly
妓樂，百千萬億天諸妙香，百千萬億病緣湯藥，無數乳牛蹄角金色，無數千億端正女人。上妙栴檀以涂其體，天衣瓔珞種種莊嚴，六十四能靡不該練，儀範禮則，悉皆善知。隨眾生心，而以給施；城邑、聚落四衢道側，相次陳列，福舍義堂，滿二十億。安置一切珍寶妙物及諸飲食，充滿其中。一一道傍有二十億諸大菩薩，以此諸物惠施眾生，令無所乏。為欲攝受諸眾生故，為欲發起一切眾生愛敬心故，為欲發起一切眾生歡喜心故，為欲發起一切眾生踴躍心故，為欲清凈一切眾生正信心故，為令眾生心清涼故，為令眾生除愛熱故，為令眾生息煩惱故，為令眾生解真實故，為令眾生入種智故，為令眾生舍怨敵故，為令眾生離諸惡故，為令眾生拔邪見故，為令眾生凈諸業故。
時，善財童子五體投地，頂禮王足，繞無數匝，合掌而立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道；我聞聖者善能誘誨，愿為我說。」
時，王告言：「善男子！我得凈修菩薩大慈幢行解脫門，清凈滿足。善男子！我于無量百千萬億乃至不可說不可說佛所，親近聽聞，問難此法，隨順思惟，審諦觀察，清凈悟入，修習莊嚴。善男子！我以此法為王，以此法教敕，以此法攝受，以此法隨逐世間，
【現代漢語翻譯】 現代漢語譯本 歌舞伎樂，百千萬億天上的各種美妙香料，百千萬億種治療疾病的湯藥，無數乳牛的蹄角都呈金色，無數千億容貌端莊的女子。用上等的栴檀（一種香木）塗抹身體，身穿天衣，佩戴各種瓔珞（一種裝飾品），精通六十四種技藝，儀態規範，禮節周到。他們順應眾生的心意，給予施捨；在城邑、村落的十字路口，依次排列著福舍義堂，數量達到二十億。裡面安置著各種珍寶妙物和飲食，應有盡有。每一條道路旁都有二十億大菩薩，用這些物品佈施給眾生，使他們一無所缺。這是爲了攝受一切眾生，爲了發起一切眾生的愛敬之心，爲了發起一切眾生的歡喜之心，爲了發起一切眾生的踴躍之心，爲了清凈一切眾生的正信之心，爲了使眾生內心清涼，爲了使眾生消除愛慾的煩熱，爲了使眾生平息煩惱，爲了使眾生理解真實，爲了使眾生進入一切種智（佛的智慧），爲了使眾生捨棄怨敵，爲了使眾生遠離各種惡行，爲了使眾生拔除邪見，爲了使眾生清凈各種業障。 當時，善財童子五體投地，頂禮國王的腳，繞行無數圈，合掌站立，說道：『聖者！我已先發起了阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道菩薩如何學習菩薩的修行，如何修持菩薩之道；我聽說聖者您善於教導，希望您能為我講解。』 當時，國王說道：『善男子！我獲得了清凈修持菩薩大慈幢行解脫門，已經清凈圓滿。善男子！我在無量百千萬億乃至不可說不可說的佛所，親自聽聞，請教此法，隨順思維，仔細觀察，清凈領悟，修習莊嚴。善男子！我用此法治理國家，用此法教導臣民，用此法攝受眾生，用此法隨順世間。』
【English Translation】 English version Musical performances, hundreds of thousands of millions of heavenly exquisite fragrances, hundreds of thousands of millions of medicinal remedies for illnesses, countless cows with golden hooves and horns, and countless billions of beautiful women. Their bodies are anointed with the finest sandalwood, they wear heavenly garments and various kinds of jeweled ornaments, they are skilled in sixty-four arts, and their manners and etiquette are impeccable. They give according to the minds of sentient beings; in cities, villages, and at crossroads, there are twenty billion charity houses and righteous halls, arranged in sequence. Inside, all kinds of precious treasures and food are placed, filling them to the brim. Beside each road, there are twenty billion great Bodhisattvas, who use these things to give to sentient beings, ensuring they lack nothing. This is to gather all sentient beings, to arouse love and respect in all sentient beings, to arouse joy in all sentient beings, to arouse elation in all sentient beings, to purify the right faith of all sentient beings, to bring coolness to the minds of sentient beings, to eliminate the burning heat of desire in sentient beings, to pacify the afflictions of sentient beings, to enable sentient beings to understand the truth, to enable sentient beings to enter into all-knowing wisdom (Buddha's wisdom), to enable sentient beings to abandon enemies, to enable sentient beings to depart from all evil, to enable sentient beings to uproot wrong views, and to enable sentient beings to purify all karmic actions. At that time, Sudhana (a seeker of enlightenment) prostrated himself with his five limbs touching the ground, bowed at the king's feet, circumambulated him countless times, stood with his palms joined, and said, 'O Holy One! I have already generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva, how to cultivate the path of a Bodhisattva; I have heard that you, O Holy One, are skilled in teaching, I wish you would explain it to me.' At that time, the king said, 'Good man! I have attained the liberation door of the Great Compassion Banner Practice of a Bodhisattva, which is purified and complete. Good man! In the presence of countless hundreds of thousands of millions, even incalculable Buddhas, I have personally heard, questioned, and pondered this Dharma, carefully observed, clearly understood, and cultivated it with adornment. Good man! I use this Dharma to govern the country, use this Dharma to teach my subjects, use this Dharma to gather sentient beings, and use this Dharma to follow the world.'
以此法興行政化，以此法調伏眾生，以此法引導眾生，以此法憐愍眾生，以此法安慰眾生，以此法運載眾生，以此法令眾生趣入，以此法令眾生修行，以此法與眾生方便，以此法令眾生思惟諸法究竟實性，以此法令眾生安住大慈；以慈為主，具足慈力。如是令住利益心、安樂心、哀愍心、攝受心、守護眾生心、常不捨離心、拔眾生苦無休息心、代諸眾生恒受苦心、令諸眾生住安樂心。為令眾生舍離一切障蓋、纏縛，得自在故；為令眾生究竟安樂，于諸眾生得自在故；為令眾生永斷如草蔓莚，滋長生死心故；為令眾生永斷如河相續，流注結使心故；為令眾生永斷煩惱習氣心故；為令眾生住於法性寂靜心故；為令眾生永息一切不善法故；為令眾生截生死流，入法流故；為令眾生入深法界，心無退轉；以智慧火，燒煩惱薪，永斷一切五道生處，具菩薩行，向一切智，心海清凈，無諸濁亂，信力堅固，諸天、魔、梵、沙門、婆羅門、人與非人所不能動。
「善男子！我住如是大慈幢行解脫門故，能以正法教化世間。善男子！我國土中一切眾生，皆於我所無有恐怖。善男子！若有一切貧乏眾生，裸露饑羸來至我所。或求衣服，或求飲食，乃至求索一切所須受用之物，我開庫藏示令知見，而告之言：『汝等昔來為此財寶造十
【現代漢語翻譯】 現代漢語譯本：以這種方法來推行政務，以這種方法來調伏眾生，以這種方法來引導眾生，以這種方法來憐憫眾生，以這種方法來安慰眾生，以這種方法來運載眾生，以這種方法令眾生趣入正道，以這種方法令眾生修行，以這種方法給予眾生方便，以這種方法令眾生思考諸法究竟的真實本性，以這種方法令眾生安住于大慈之中；以慈愛為主導，具備充足的慈愛力量。像這樣令眾生安住于利益之心、安樂之心、哀憫之心、攝受之心、守護眾生之心、常不捨離之心、拔除眾生痛苦永不休息之心、代替眾生恒常承受痛苦之心、令眾生安住于安樂之心。爲了令眾生舍離一切障礙、覆蓋和束縛，獲得自在的緣故；爲了令眾生獲得究竟的安樂，在諸眾生中獲得自在的緣故；爲了令眾生永遠斷除像草蔓一樣蔓延滋長的生死之心；爲了令眾生永遠斷除像河流一樣相續流注的結使（煩惱的束縛）之心；爲了令眾生永遠斷除煩惱的習氣之心；爲了令眾生安住於法性寂靜之心；爲了令眾生永遠止息一切不善之法；爲了令眾生截斷生死之流，進入正法之流；爲了令眾生進入深邃的法界，內心不退轉；用智慧之火，焚燒煩惱的柴薪，永遠斷除一切五道（地獄、餓鬼、畜生、人、天）的生處，具足菩薩的修行，趨向一切智慧，心如大海般清凈，沒有各種渾濁和擾亂，信力堅固，諸天、魔、梵天、沙門（出家修道者）、婆羅門（祭司）、人和非人所不能動搖。 『善男子！我安住于這樣的大慈幢（慈悲的旗幟）行解脫門，所以能夠用正法教化世間。善男子！我的國土中一切眾生，都對我沒有恐懼。善男子！如果有一切貧窮困乏的眾生，飢餓羸弱地來到我這裡。或者求取衣服，或者求取飲食，乃至求取一切所需要受用的物品，我打開庫藏讓他們看見，並且告訴他們說：『你們過去爲了這些財寶造作了十惡業（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見），所以現在貧窮困乏。』
【English Translation】 English version: By this method, govern the administration; by this method, subdue sentient beings; by this method, guide sentient beings; by this method, have compassion for sentient beings; by this method, comfort sentient beings; by this method, carry sentient beings; by this method, cause sentient beings to enter the path; by this method, cause sentient beings to practice; by this method, provide convenience to sentient beings; by this method, cause sentient beings to contemplate the ultimate true nature of all dharmas; by this method, cause sentient beings to abide in great compassion; with compassion as the primary focus, possessing sufficient power of compassion. In this way, cause sentient beings to abide in a mind of benefit, a mind of joy, a mind of pity, a mind of acceptance, a mind of protecting sentient beings, a mind of never abandoning, a mind of relieving sentient beings' suffering without rest, a mind of constantly enduring suffering on behalf of all sentient beings, and a mind of causing sentient beings to abide in joy. It is to cause sentient beings to abandon all obstacles, coverings, and bonds, and to attain freedom; to cause sentient beings to attain ultimate joy, and to attain freedom among all sentient beings; to cause sentient beings to forever cut off the mind of birth and death that grows like creeping vines; to cause sentient beings to forever cut off the mind of fetters (bonds of afflictions) that flow continuously like a river; to cause sentient beings to forever cut off the habitual tendencies of afflictions; to cause sentient beings to abide in the mind of the tranquility of dharma-nature; to cause sentient beings to forever cease all unwholesome dharmas; to cause sentient beings to cut off the stream of birth and death and enter the stream of dharma; to cause sentient beings to enter the profound dharma realm, with no regression in their minds; with the fire of wisdom, burn the firewood of afflictions, forever cut off all places of birth in the five paths (hell, hungry ghosts, animals, humans, and gods), possess the practice of a Bodhisattva, move towards all wisdom, with a mind as clear as the ocean, without any turbidity or disturbance, with firm faith, and cannot be moved by gods, demons, Brahma, Shramanas (ascetics), Brahmins (priests), humans, or non-humans. 『Good man! Because I abide in such a great compassion banner (flag of compassion) practice liberation gate, I am able to teach the world with the true dharma. Good man! All sentient beings in my land have no fear of me. Good man! If there are any poor and destitute sentient beings, weak with hunger, who come to me. Or seeking clothes, or seeking food, or even seeking all the things they need to use, I open the treasury and show it to them, and tell them: 『In the past, you created the ten evil deeds (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views) for these treasures, so now you are poor and destitute.』
不善種種惡業，由是業故貧窮、裸露、衣食不充。我於今者悉施，汝等恣意取之。既自充足，隨力修行，莫造諸惡，莫害眾生，莫起諸見，莫生執著。汝等貧乏，若有所須，當來我所及四衢道二十億處義堂福舍，一切財寶種種具足。汝隨意取，勿生疑難。』
「善男子！此妙光城所住眾生，皆是菩薩發大乘意，行大乘行。于諸眾生起大悲心，普遍清凈，隨心所欲，所見不同。或見此城其量狹小，或見此城其量廣大，或見此城土沙為地，或見琉璃眾摩尼寶以為其地，或見垣墻聚土成立，或無能勝金剛所成，或見其地高下不平，或見其地平坦如掌，或見屋宅土木所成，或見殿堂眾寶嚴飾，及諸樓閣、階墀、窗闥、軒檻、戶牖，如是一切無非妙寶。
「善男子！若有眾生其心清凈，曾種善根，供養諸佛，發心趣向一切智道，以一切智為歸依處，及我昔時修菩薩行，以四攝事，曾所攝受，則見此城，具足眾寶，清凈莊嚴，余皆見穢。
「善男子！此國土中一切眾生，五濁世時，隨本業習，樂造諸惡，我起憐愍，攝受彼心，而欲救護。入于菩薩大慈為首，隨順世間大三昧門。善男子！我當入此三昧門時，彼諸眾生所有怖畏心、惱害心、怨敵心、諍論心，如是諸心，悉自銷滅。何以故？入于菩薩大慈為首，順世
【現代漢語翻譯】 現代漢語譯本：'由於做了種種不善的惡業，因此導致貧窮、匱乏、衣食不足。我現在將一切都佈施出來，你們可以隨意取用。在自己滿足之後，要盡力修行，不要再造作各種惡業，不要傷害眾生，不要產生各種錯誤的見解，不要執著于任何事物。如果你們貧困缺乏，有所需要，可以到我這裡來，或者到四通八達的道路上，那裡有二十億處義堂福舍，一切財寶應有盡有。你們可以隨意取用，不要有任何疑慮。' 『善男子！這座妙光城（妙光：指佛菩薩的智慧光明）所居住的眾生，都是發了大乘菩薩心，行大乘菩薩行的人。他們對一切眾生都懷有大慈悲心，普遍清凈，隨心所欲，所以看到的景象也各不相同。有人看到這座城池狹小，有人看到這座城池廣大；有人看到這座城池的地面是泥沙，有人看到是琉璃和各種摩尼寶（摩尼寶：一種能發出光芒的寶珠）鋪成的；有人看到城墻是用泥土堆砌的，有人看到是用無能勝金剛（無能勝金剛：指堅不可摧的金剛）造成的；有人看到地面高低不平，有人看到地面平坦如掌；有人看到房屋是用土木建造的，有人看到殿堂是用各種寶物裝飾的，以及各種樓閣、臺階、窗戶、欄桿、門窗，所有這些無一不是珍貴的寶物。 『善男子！如果有眾生內心清凈，曾經種下善根，供養過諸佛，發心趣向一切智道（一切智道：指佛的智慧之道），以一切智為歸宿，以及我過去修菩薩行時，用四攝法（四攝法：佈施、愛語、利行、同事）所攝受的眾生，他們就會看到這座城池，充滿各種寶物，清凈莊嚴，而其他人看到的都是污穢的景象。 『善男子！這個國土中的一切眾生，在五濁惡世（五濁惡世：指劫濁、見濁、煩惱濁、眾生濁、命濁）時，隨著他們各自的業力習性，喜歡造作各種惡業，我對此感到憐憫，攝受他們的心，想要救護他們。我進入以菩薩大慈為首，順應世間的大三昧門（三昧：指禪定）。善男子！當我進入這個三昧門時，那些眾生所有的恐懼心、惱害心、怨恨心、爭論心，這些心都會自然消滅。為什麼呢？因為我進入了以菩薩大慈為首，順應世間
【English Translation】 English version: 'Due to engaging in various unwholesome actions, they are impoverished, lacking, and have insufficient food and clothing. I now give everything away; you may take whatever you wish. Once you are satisfied, strive to practice diligently, do not create any more evil deeds, do not harm sentient beings, do not generate wrong views, and do not cling to anything. If you are poor and in need, come to me, or to the twenty billion charity halls and welfare houses located at the crossroads, where all kinds of treasures and wealth are abundant. Take whatever you need freely, without any doubt.' 'Good man! The beings residing in this Wonderful Light City (Wonderful Light: refers to the wisdom light of Buddhas and Bodhisattvas) are all Bodhisattvas who have generated the Mahayana mind and practice the Mahayana path. They have great compassion for all sentient beings, are universally pure, and their perceptions differ according to their minds. Some see this city as small, others see it as vast; some see the ground as sand, others see it as made of lapis lazuli and various mani jewels (mani jewel: a luminous gem); some see the walls as made of earth, others see them as made of invincible vajra (invincible vajra: refers to indestructible diamond); some see the ground as uneven, others see it as flat as a palm; some see the houses as made of earth and wood, others see the palaces adorned with various treasures, as well as all the pavilions, steps, windows, railings, and doors, all of which are precious treasures.' 'Good man! If there are beings whose minds are pure, who have planted good roots, made offerings to Buddhas, aspired to the path of all-knowing wisdom (path of all-knowing wisdom: refers to the path of Buddha's wisdom), and take all-knowing wisdom as their refuge, and those who were previously embraced by me through the four means of gathering (four means of gathering: giving, kind speech, beneficial action, and cooperation) when I practiced the Bodhisattva path, they will see this city as filled with various treasures, pure and adorned, while others will see it as defiled.' 'Good man! All the beings in this land, during the time of the five turbidities (five turbidities: refers to the turbidities of kalpa, views, afflictions, beings, and life), according to their karmic habits, enjoy creating various evil deeds. I feel compassion for them, embrace their minds, and wish to save them. I enter the great samadhi gate (samadhi: refers to meditative concentration) led by the great compassion of Bodhisattvas, which is in accordance with the world. Good man! When I enter this samadhi gate, all the fear, harm, resentment, and conflict in those beings will naturally disappear. Why? Because I have entered the great samadhi gate led by the great compassion of Bodhisattvas, which is in accordance with the world.'
三昧本性功能，法如是故。善男子！且待須臾，自當得見。」時，大光王即入此定，其城內外六種震動，寶地、寶墻、寶堂、寶殿、臺觀、樓閣、階砌、戶牖，如是一切，互相𧘂擊，悉向于王，咸作曲恭敬禮之像，咸出妙音稱讚王德。其城內外所有人民靡不同時歡喜踴躍，俱來王所，投地頂禮。近王所住鳥獸之屬，互相瞻視，起慈悲心，咸向王前恭敬禮拜。一切山原及諸草樹，莫不迴轉，咸向于王如禮敬像。陂池、泉井及以河海，悉皆騰溢，流注王前；十千龍王起大香云，震雷激電，灑細香雨。復有十千六慾天王，所謂：四大天王、忉利天王、夜摩天王、兜率陀天王、妙變化天王、他化自在天王，如是等王而為上首，于虛空中作眾妓樂。阿僧祇天女歌詠贊嘆；阿僧祇天寶華云、阿僧祇天寶香云、阿僧祇天寶鬘云、阿僧祇天末香云、阿僧祇天寶衣云、阿僧祇天寶蓋云、阿僧祇天寶幢云、阿僧祇天寶幡云，遍虛空中而為嚴飾，供養于王。
復有𧫦羅缽那大象王，以自在力，于虛空中布阿僧祇大寶蓮華；垂阿僧祇天寶瓔珞、阿僧祇寶繒帶、阿僧祇寶嚴具、阿僧祇寶衣服、阿僧祇寶鬘、阿僧祇寶華、阿僧祇寶香、阿僧祇燒香、阿僧祇涂香，種種奇妙以為嚴飾。阿僧祇天女出美妙音，歌詠贊嘆。閻浮提內復有阿僧祇百千萬
【現代漢語翻譯】 現代漢語譯本 『三昧』（Samadhi，禪定）的本性功能，法則是這樣的。善男子！請稍等片刻，你自然會見到。」當時，大光王就進入了這種禪定，他的城內外發生了六種震動，寶地、寶墻、寶堂、寶殿、臺觀、樓閣、階梯、門窗，所有這些都互相撞擊，全部朝向國王，都彎曲身體做出恭敬禮拜的樣子，都發出美妙的聲音稱讚國王的德行。他的城內外所有人民都同時歡喜跳躍，一起來到國王所在之處，投身於地頂禮膜拜。靠近國王居住的鳥獸之類，互相看著，生起慈悲之心，都向國王面前恭敬禮拜。一切山原以及各種草木，沒有不迴轉的，都朝向國王如同禮敬的姿態。池塘、泉井以及河流海洋，都全部騰涌溢出，流向國王面前；十千龍王升起巨大的香云，震動雷霆，閃耀電光，灑下細微的香雨。又有十千六慾天王，即：四大天王（Caturlokapala，守護世界的四位天神）、忉利天王（Trayastrimsa，三十三天之主）、夜摩天王（Yama，夜摩天之主）、兜率陀天王（Tusita，兜率天之主）、妙變化天王（Suddhavasa，凈居天之主）、他化自在天王（Paranirmitavasavartin，欲界頂層天之主），這些天王為首，在虛空中演奏各種音樂。無數的天女歌唱讚美；無數的天寶華云、無數的天寶香云、無數的天寶鬘云、無數的天末香云、無數的天寶衣云、無數的天寶蓋云、無數的天寶幢云、無數的天寶幡云，遍佈虛空作為莊嚴裝飾，供養國王。 又有𧫦羅缽那（Kalapana）大象王，以自在的力量，在虛空中佈滿無數的大寶蓮花；垂下無數的天寶瓔珞、無數的寶繒帶、無數的寶嚴具、無數的寶衣服、無數的寶鬘、無數的寶花、無數的寶香、無數的燒香、無數的涂香，用各種奇妙的東西作為莊嚴裝飾。無數的天女發出美妙的聲音，歌唱讚美。閻浮提（Jambudvipa，我們所居住的世界）內又有無數的百千萬
【English Translation】 English version The inherent function of 『Samadhi』 (meditative absorption) is such, as is the Dharma. Good man! Please wait a moment, and you will naturally see.」 At that time, the Great Light King entered this Samadhi, and the city and its surroundings experienced six kinds of tremors. The jeweled ground, jeweled walls, jeweled halls, jeweled palaces, terraces, pavilions, stairways, and doors and windows, all these collided with each other, all facing the king, all bending their bodies in a gesture of respectful salutation, and all emitting wonderful sounds praising the king』s virtues. All the people inside and outside the city simultaneously rejoiced and leaped for joy, coming together to the place where the king was, prostrating themselves on the ground in worship. The birds and beasts near where the king resided looked at each other, generated compassionate hearts, and all respectfully bowed before the king. All the mountains and plains, as well as all the grasses and trees, without exception, turned around, all facing the king as if in a gesture of reverence. The ponds, springs, and rivers and seas all surged and overflowed, flowing towards the king; ten thousand Dragon Kings raised great clouds of incense, shook with thunder, flashed with lightning, and sprinkled fine fragrant rain. There were also ten thousand kings of the Six Desire Heavens, namely: the Four Great Heavenly Kings (Caturlokapala), the King of Trayastrimsa Heaven, the King of Yama Heaven, the King of Tusita Heaven, the King of Suddhavasa Heaven, and the King of Paranirmitavasavartin Heaven. These kings, with the others as their leaders, played various kinds of music in the empty space. Countless heavenly maidens sang praises; countless clouds of heavenly jeweled flowers, countless clouds of heavenly jeweled incense, countless clouds of heavenly jeweled garlands, countless clouds of heavenly powdered incense, countless clouds of heavenly jeweled garments, countless clouds of heavenly jeweled canopies, countless clouds of heavenly jeweled banners, and countless clouds of heavenly jeweled flags, adorned the empty space, making offerings to the king. Moreover, the great elephant king Kalapana, with his power of freedom, spread countless great jeweled lotus flowers in the empty space; hanging down countless heavenly jeweled necklaces, countless jeweled ribbons, countless jeweled ornaments, countless jeweled garments, countless jeweled garlands, countless jeweled flowers, countless jeweled incense, countless burning incense, and countless fragrant ointments, using all kinds of wonderful things as adornments. Countless heavenly maidens emitted beautiful sounds, singing praises. Within Jambudvipa (the world we inhabit), there were countless hundreds of millions of
億諸羅剎王、諸夜叉王、鳩槃茶王、毗舍阇王、諸鬼王等，或居陸地、或處虛空、或住山間、或居大海；如是一切飲血、啖肉，殘害眾生，皆起慈心，願行利益，明識後世，不造諸惡，恭敬合掌，頂禮于王；恐怖不生，身心寂靜，皆得無量廣大安樂。如閻浮提餘三天下，乃至三千大千世界並及十方百千萬億那由他世界，其中所有毒惡眾生，悉亦如是。如是一切皆以菩薩大慈為首，隨順世間三昧法門，力如是故。
時，大光王從三昧起，告善財言：「善男子！我唯得此菩薩大慈幢行順世三昧解脫門，如諸菩薩摩訶薩為高蓋，慈心普蔭諸眾生故；為圓滿，平等救護無分別故；為修行，下、中、上行悉等行故；為大地，能以慈心任持一切諸眾生故；為盛滿月，福德光明于諸世間平等現故；為凈日輪，以智光明照了一切所知境故；為世明燈，能破眾生諸黑闇故；為水清珠，能清眾生諂誑濁故；為如意寶，能滿眾生心所愿故；為猛疾風，任持眾生及三昧宮殿一切智智大法城故；而我云何能知其行、能說其德、能稱量彼福德大山、能瞻仰彼功德眾星、能觀察彼大愿風輪、能校量彼法平等力、能發起彼大修行心、能顯示彼大莊嚴海、能闡明彼普賢行門、能深入彼諸三昧窟、能讚歎彼大慈悲云、能降注彼甘露法雨？善男子！於此
【現代漢語翻譯】 現代漢語譯本 所有羅剎王（Rākṣasa，一種惡鬼）、夜叉王（Yakṣa，一種守護神）、鳩槃茶王（Kumbhāṇḍa，一種食人鬼）、毗舍阇王（Piśāca，一種食腐鬼）、以及各種鬼王等，無論他們是居住在陸地上、虛空中、山間還是大海中；所有這些吸血、食肉、殘害眾生的惡鬼，都生起了慈悲之心，希望利益眾生，明瞭來世的因果，不再造作惡業，恭敬地合掌，向大光王頂禮；恐懼不再產生，身心寂靜，都獲得了無量廣大的安樂。如同閻浮提（Jambudvīpa，我們所居住的娑婆世界）以及其他三大天下，乃至三千大千世界以及十方百千萬億那由他世界，其中所有惡毒的眾生，也都像這樣。所有這一切都以菩薩的大慈悲為首，順應世間的三昧法門，力量就是如此。 當時，大光王從三昧中起身，告訴善財童子說：『善男子！我僅僅獲得了這個菩薩大慈悲幢行順世三昧解脫門，如同諸位菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）是高大的傘蓋，用慈悲心普遍廕庇一切眾生；是圓滿，平等救護眾生沒有分別；是修行，下、中、上等各種修行都平等對待；是大地，能夠用慈悲心任持一切眾生；是盛滿的月亮，福德光明在所有世間平等顯現；是清凈的太陽，用智慧光明照亮一切所知的境界；是世間的明燈，能夠破除眾生的一切黑暗；是清水寶珠，能夠清除眾生的諂媚欺詐的污濁；是如意寶，能夠滿足眾生心中所愿；是猛烈的疾風，任持眾生以及三昧宮殿一切智智大法城；而我怎麼能夠知道他們的修行、能夠說出他們的功德、能夠稱量他們福德的大山、能夠瞻仰他們功德的眾星、能夠觀察他們大愿的風輪、能夠衡量他們法平等的威力、能夠發起他們大修行的心、能夠顯示他們大莊嚴的海洋、能夠闡明他們普賢的行門、能夠深入他們諸三昧的窟穴、能夠讚歎他們大慈悲的雲朵、能夠降注他們甘露的法雨呢？善男子！對於這個』
【English Translation】 English version All the Rākṣasa kings (Rākṣasa, a type of demon), Yaksha kings (Yakṣa, a type of guardian deity), Kumbhāṇḍa kings (Kumbhāṇḍa, a type of man-eating ghost), Piśāca kings (Piśāca, a type of flesh-eating ghost), and all other ghost kings, whether they dwell on land, in the sky, in the mountains, or in the great ocean; all these blood-drinking, flesh-eating, and life-harming beings, all arose with hearts of compassion, wishing to benefit all beings, understanding the karmic consequences of the next life, no longer creating evil deeds, respectfully joining their palms, and bowing in reverence to the Great Light King; fear no longer arose, their bodies and minds were peaceful, and they all attained immeasurable and vast peace and joy. Just like in Jambudvīpa (the world we inhabit) and the other three great continents, and even in the three thousand great thousand worlds and the hundreds of millions of billions of nayutas of worlds in the ten directions, all the poisonous and evil beings are also like this. All of this is led by the great compassion of the Bodhisattvas, following the Samadhi Dharma gates of the world, and their power is such. Then, the Great Light King arose from Samadhi and said to Sudhana: 『Good man! I have only attained this Bodhisattva's Great Compassion Banner Practice Following the World Samadhi Liberation Gate, like the Bodhisattva-mahāsattvas (great Bodhisattvas) who are like a tall canopy, universally sheltering all beings with compassionate hearts; they are like completeness, equally protecting all beings without discrimination; they are like practice, treating all practices, whether lower, middle, or higher, equally; they are like the earth, able to support all beings with compassionate hearts; they are like the full moon, their light of merit and virtue appearing equally in all worlds; they are like the pure sun, illuminating all knowable realms with the light of wisdom; they are like the bright lamp of the world, able to break through all the darkness of beings; they are like the clear water jewel, able to purify the turbidity of beings' flattery and deceit; they are like the wish-fulfilling jewel, able to fulfill the wishes of beings' hearts; they are like the fierce wind, supporting all beings and the great Dharma city of the all-knowing wisdom of the Samadhi palace; how can I know their practices, speak of their virtues, measure their mountains of merit, gaze upon their stars of virtue, observe their wind wheels of great vows, measure their power of Dharma equality, arouse their hearts of great practice, reveal their great oceans of adornment, explain their gates of Samantabhadra's practice, delve into their caves of Samadhi, praise their clouds of great compassion, and pour down their sweet dew of Dharma rain? Good man! Regarding this』
南方，有一王都名曰安住；有優婆夷名曰不動；汝詣彼問菩薩云何學菩薩行、修菩薩道。」
時，善財童子頂禮王足，繞無數匝，慇勤瞻仰，辭退而去。
爾時，善財童子出妙光城，行於道路，正念思惟大光王教，憶念菩薩大慈幢行，思惟菩薩順世三昧，普見彼不思議菩薩清凈身，普念彼不思議妙寶師子座，增長彼不思議大愿福德自在力，堅固彼不思議成熟眾生智，觀察彼不思議、不共受用大威德，憶念彼不思議神通差別相，思惟彼不思議清凈大眾會，分別彼不思議菩薩所作業；憶念明瞭，隨順信解，生歡喜心、生澄凈心、生猛利心、生欣悅心、生慶幸心、生踴躍心、生不亂心、生明照心、生堅固心、生廣博心、生無盡心。如是思惟，悲泣流淚。念善知識，實為希有，難見、難聞。善知識者，是我寶山，出生一切諸功德寶；能遍清凈諸菩薩行，圓滿菩薩一切凈念，清凈菩薩陀羅尼輪，顯發菩薩三昧光明，修治菩薩見佛境界，普雨一切諸佛法雨，顯現如來不思議智，顯示一切菩薩愿門，生長一切菩薩根芽。復作是念：「善知識者，能救護我，令我不墮一切惡趣；善知識者，能引導我，令我得入平等佛慧；善知識者，能顯照我，令我了知諸夷險道；善知識者，能開示我，令我解了大乘奧義；善知識者，能勸發
【現代漢語翻譯】 現代漢語譯本：南方，有一個名為安住的王都；那裡有一位名叫不動的優婆夷（在家女信徒）；你應該去那裡請教她，菩薩如何學習菩薩的修行，如何修持菩薩之道。」 當時，善財童子頂禮國王的腳，繞行無數圈，恭敬地瞻仰，然後告辭離去。 那時，善財童子離開妙光城，走在路上，正念思惟大光王的教誨，憶念菩薩大慈幢的修行，思惟菩薩順世三昧（一種禪定），普遍見到那些不可思議的菩薩清凈之身，普遍憶念那些不可思議的妙寶獅子座，增長那些不可思議的大愿福德自在之力，堅固那些不可思議的成熟眾生之智，觀察那些不可思議、不共受用的大威德，憶念那些不可思議的神通差別相，思惟那些不可思議的清凈大眾會，分別那些不可思議的菩薩所作事業；憶念明瞭，隨順信解，生起歡喜心、生起澄凈心、生起猛利心、生起欣悅心、生起慶幸心、生起踴躍心、生起不亂心、生起明照心、生起堅固心、生起廣博心、生起無盡心。如此思惟，悲傷地流下眼淚。他想到善知識，真是稀有難得，難以見到，難以聽聞。善知識，是我的寶山，能出生一切功德之寶；能普遍清凈菩薩的修行，圓滿菩薩的一切清凈意念，清凈菩薩的陀羅尼輪（總持法門），顯發菩薩的三昧光明，修治菩薩見佛的境界，普遍降下一切諸佛的法雨，顯現如來不可思議的智慧，顯示一切菩薩的愿門，生長一切菩薩的根芽。他又這樣想：『善知識，能救護我，使我不墮入一切惡道；善知識，能引導我，使我得以進入平等佛的智慧；善知識，能照亮我，使我瞭解一切險峻的道路；善知識，能開示我，使我理解大乘的奧義；善知識，能勸勉我』
【English Translation】 English version: To the south, there is a royal city named Anzhu (Peaceful Abode); there is an Upasika (female lay devotee) named Budong (Immovable); you should go there and ask her how Bodhisattvas learn the Bodhisattva practices and cultivate the Bodhisattva path.』 At that time, Sudhana (Good Wealth) prostrated at the king's feet, circumambulated him countless times, gazed at him respectfully, and then took his leave. Then, Sudhana left the city of Wonderful Light, walking on the road, with right mindfulness contemplating the teachings of King Great Light, remembering the Bodhisattva's practice of the Great Compassion Banner, contemplating the Bodhisattva's Samadhi (meditative absorption) that accords with the world, universally seeing those inconceivable pure bodies of the Bodhisattvas, universally remembering those inconceivable jeweled lion thrones, increasing those inconceivable great vows, meritorious virtues, and self-mastery powers, solidifying those inconceivable wisdoms for maturing sentient beings, observing those inconceivable, unshared, and greatly powerful virtues, remembering those inconceivable differences in spiritual powers, contemplating those inconceivable pure assemblies, distinguishing those inconceivable activities of the Bodhisattvas; remembering clearly, following and understanding with faith, giving rise to a joyful mind, giving rise to a clear mind, giving rise to a vigorous mind, giving rise to a delighted mind, giving rise to a fortunate mind, giving rise to an exultant mind, giving rise to an undisturbed mind, giving rise to an illuminating mind, giving rise to a firm mind, giving rise to a vast mind, giving rise to an inexhaustible mind. Thinking in this way, he wept with tears. He thought of the Good Knowing Advisor, who is truly rare and difficult to see and hear. The Good Knowing Advisor is my treasure mountain, capable of producing all treasures of merit; capable of universally purifying the Bodhisattva practices, perfecting all pure thoughts of the Bodhisattvas, purifying the Bodhisattva's Dharani wheel (a method of retaining teachings), revealing the Bodhisattva's Samadhi light, cultivating the Bodhisattva's realm of seeing the Buddhas, universally raining down all the Dharma rain of the Buddhas, manifesting the inconceivable wisdom of the Tathagata, revealing all the Bodhisattva's vow doors, and growing all the Bodhisattva's roots and sprouts. He further thought: 『The Good Knowing Advisor can protect me, preventing me from falling into all evil realms; the Good Knowing Advisor can guide me, enabling me to enter the equal wisdom of the Buddhas; the Good Knowing Advisor can illuminate me, enabling me to understand all dangerous paths; the Good Knowing Advisor can reveal to me, enabling me to understand the profound meaning of the Mahayana; the Good Knowing Advisor can encourage me』
我，令我速入普賢諸行；善知識者，能曉悟我，令我速到一切智城；善知識者，能誨諭我，令我趣入法界大海；善知識者，能勸誘我，令我普見三世法海；善知識者，能教授我，令我得與眾聖集會；善知識者能增長我，令我出生一切白法。念善知識能以如是利益眾生。」
善財童子如是思惟，涕淚盈目，彼常守護覺悟菩薩，猶影隨形。如來使天于虛空中而告之言：「善男子！其有隨順善知識教，諸佛世尊悉皆歡喜；其有隨順善知識語，則得近於一切智地；其有能于善知識行，心無疑惑，則常值遇一切善友；其有發心，愿常不離善知識者，則得具足一切甚深最勝義利。善男子！汝可往詣安住王都，即當得見不動優婆夷大善知識，從彼請問諸菩薩行。」
爾時，善財童子從彼三昧智光明起，漸次遊行，至安住城，周遍求問不動優婆夷，今在何所？遇彼人眾咸示之言：「善男子！不動優婆夷身是童女，侍覲父母，在自宅中，與其親屬及無量人，周匝圍繞，演說妙法。」善財聞已，其心歡喜，生寂靜心，生愛敬心，如見父母。念我於今所愿圓滿。即詣不動優婆夷所，到彼宅門，住立觀察。入其宅內，見彼堂宇，微妙清凈，眾寶莊嚴。金色光明，普皆照耀。如是光明，觸善財身，善財即時獲得五百妙三昧門。所謂：
【現代漢語翻譯】 現代漢語譯本：『善知識』（指引修行的人）能使我迅速進入普賢菩薩的各種修行；『善知識』能啓發我，使我迅速到達一切智慧之城；『善知識』能教導我，使我進入法界的大海；『善知識』能勸勉我，使我普遍見到過去、現在、未來三世的法海；『善知識』能教導我，使我能與眾聖賢相聚；『善知識』能增長我的善根，使我生出一切純凈的善法。憶念『善知識』能以這樣的方式利益眾生。 善財童子這樣思索著，眼淚盈眶，他常守護的覺悟菩薩，就像影子跟隨身體一樣。這時，如來派遣天人在虛空中告訴他說：『善男子！那些順從『善知識』教誨的人，諸佛世尊都會歡喜；那些順從『善知識』言語的人，就能接近一切智慧之地；那些能按照『善知識』的教導修行，心中沒有疑惑的人，就能常常遇到一切善友；那些發願常常不離開『善知識』的人，就能圓滿具足一切最深奧、最殊勝的利益。善男子！你可以前往安住王都，就會見到不動優婆夷（女居士）這位大『善知識』，從她那裡請教諸菩薩的修行。』 這時，善財童子從三昧智慧的光明中起身，逐漸行走，到達安住城，四處詢問不動優婆夷現在在哪裡？遇到的人都告訴他說：『善男子！不動優婆夷身為童女，侍奉父母，在自己家中，與她的親屬和無數人，周圍圍繞，演說微妙的佛法。』善財聽了，心中歡喜，生起寂靜之心，生起愛敬之心，就像見到父母一樣。心想我今天所希望的都圓滿了。於是前往不動優婆夷的住所，到達她家門口，站立觀察。進入她家裡面，看到那裡的殿堂，微妙清凈，用各種珍寶裝飾。金色的光明，普遍照耀。這樣的光明，接觸到善財的身體，善財立刻獲得了五百種微妙的三昧法門。分別是：
【English Translation】 English version: 'Good teachers' (those who guide spiritual practice) can enable me to quickly enter into the various practices of Samantabhadra (Universal Worthy); 'good teachers' can enlighten me, enabling me to quickly reach the city of all wisdom; 'good teachers' can instruct me, enabling me to enter the ocean of the Dharma realm; 'good teachers' can encourage me, enabling me to universally see the Dharma oceans of the past, present, and future; 'good teachers' can teach me, enabling me to gather with all the sages; 'good teachers' can increase my good roots, enabling me to give rise to all pure good dharmas. Remembering 'good teachers' can benefit sentient beings in this way. Sudhana (Good Wealth) pondered in this way, with tears filling his eyes, the Bodhisattva of enlightenment who constantly protected him was like a shadow following his body. At this time, the Tathagata (Thus Come One) sent a deva (god) in the empty space to tell him: 'Good man! Those who follow the teachings of 'good teachers', all the Buddhas, the World Honored Ones, will be pleased; those who follow the words of 'good teachers' will be able to approach the ground of all wisdom; those who can practice according to the teachings of 'good teachers', without doubt in their hearts, will always encounter all good friends; those who make the vow to never leave 'good teachers' will be able to fully possess all the most profound and supreme benefits. Good man! You can go to the royal city of Anzhu (Peaceful Abode), and you will see the great 'good teacher', the laywoman Achala (Immovable), and ask her about the practices of the Bodhisattvas.' At this time, Sudhana arose from the light of Samadhi (meditative absorption) wisdom, gradually walked, and arrived at the city of Anzhu, asking everywhere where Achala was now? The people he met all told him: 'Good man! Achala is a maiden, serving her parents, in her own home, with her relatives and countless people, surrounding her, expounding the wonderful Dharma.' Sudhana heard this, his heart was joyful, he gave rise to a peaceful mind, he gave rise to a loving and respectful mind, as if seeing his parents. He thought that what I wished for today is fulfilled. So he went to Achala's residence, arrived at her door, stood and observed. Entering her house, he saw the halls there, wonderfully pure, decorated with various treasures. Golden light, universally shone. Such light, touched Sudhana's body, and Sudhana immediately obtained five hundred wonderful Samadhi gates. They are:
入一切安樂自在幢三昧門；了一切寂靜相三昧門；遠離一切世間三昧門；普眼捨得三昧門；如來藏三昧門；得如是等五百三昧門。以得如是三昧門故，身心柔軟，如七日胎，微妙輕安，世無過者。又聞妙香，非諸天、龍、乾闥婆等人與非人之所能有。即前往詣，恭敬合掌，一心觀察。見其形色，端正殊妙，十方世界一切女人無能與比，況復過者。唯除如來及以一切灌頂菩薩。其身殊勝，口出妙香。宮殿莊嚴，受用資具、眷屬圍繞，威光熾盛，清凈無染，悉無與等，況其過者？十方世界一切眾生無有於此優婆夷所起染著心。若有眾生暫得瞻見，所有煩惱悉自銷滅。譬如百萬大梵天王，決定不生欲界煩惱。其有見此優婆夷者不起煩惱，亦復如是。十方眾生觀此女人，歡喜愛敬，心無厭足，唯除具足大智慧者。
爾時，善財童子曲躬合掌，恭敬瞻視，正念觀察。見此女人，其身自在，不可思議。色相顏容，世無與等；光明洞徹，物無能障。普為法界一切眾生，作大饒益，無有窮盡。其身毛孔，恒出妙香，眷屬無邊，宮殿第一；功德深廣，不可思議，莫能究盡，知其涯際。生歡喜心，以偈贊曰：
「汝常護持清凈戒， 普修菩薩無垢忍， 堅進不動如金剛， 妙果超世無能比。」◎
◎爾時，善財童子說
【現代漢語翻譯】 現代漢語譯本 進入一切安樂自在幢三昧門（進入一切安樂自在的境界）；通達一切寂靜相三昧門（通達一切寂靜的境界）；遠離一切世間三昧門（遠離一切世俗的境界）；普眼捨得三昧門（以普眼觀察並捨棄一切的境界）；如來藏三昧門（領悟如來藏的境界）；獲得如此等五百種三昧門。因為獲得這些三昧門，身心柔軟，如同七日胎兒般嬌嫩，微妙輕安，世間沒有能超過的。又聞到美妙的香氣，不是諸天、龍、乾闥婆（天樂神）等人與非人所能擁有的。於是前往，恭敬合掌，一心觀察。見到她的形色，端正殊妙，十方世界一切女人沒有能與她相比的，更何況超過她的。只有如來以及一切灌頂菩薩才能與之相比。她的身體殊勝，口中散發美妙的香氣。宮殿莊嚴，受用資具、眷屬圍繞，威光熾盛，清凈無染，完全沒有能與她相比的，更何況超過她的？十方世界一切眾生沒有對這位優婆夷（在家女居士）生起染著心的。如果有眾生暫時得以瞻仰，所有的煩惱都會自行消滅。譬如百萬大梵天王，決定不會生起欲界的煩惱。見到這位優婆夷而不生起煩惱，也是如此。十方眾生觀看這位女人，歡喜愛敬，心中沒有厭倦，只有具足大智慧的人才能做到。 當時，善財童子彎腰合掌，恭敬地瞻視，正念觀察。見到這位女人，她的身體自在，不可思議。色相顏容，世間沒有能與她相比的；光明洞徹，沒有任何事物能夠阻礙。普遍為法界一切眾生，作大饒益，沒有窮盡。她的身體毛孔，恒常散發出美妙的香氣，眷屬無邊，宮殿第一；功德深廣，不可思議，沒有人能夠徹底瞭解，知道她的邊際。生起歡喜心，用偈頌讚嘆道： 『你常常護持清凈的戒律，普遍修習菩薩無垢的忍辱，堅定精進不動搖如金剛，妙果超世沒有能比的。』 當時，善財童子說完
【English Translation】 English version Entering the Samadhi gate of all peace and ease (entering the realm of all peace and ease); understanding the Samadhi gate of all tranquility (understanding the realm of all tranquility); being far from the Samadhi gate of all worldly things (being far from all worldly realms); the Samadhi gate of universal vision and relinquishment (observing with universal vision and relinquishing everything); the Samadhi gate of the Tathagata-garbha (realizing the realm of the Tathagata-garbha); obtaining five hundred such Samadhi gates. Because of obtaining these Samadhi gates, the body and mind are soft, like a seven-day-old fetus, subtle and light, and there is nothing in the world that can surpass it. Moreover, a wonderful fragrance is smelled, which is not something that gods, dragons, Gandharvas (celestial musicians), and other humans and non-humans can possess. Then, they go forward, respectfully join their palms, and observe with one mind. Seeing her form and color, upright and wonderful, no woman in the ten directions of the world can compare to her, let alone surpass her. Only the Tathagata and all the Anointed Bodhisattvas can compare to her. Her body is extraordinary, and a wonderful fragrance emanates from her mouth. The palace is magnificent, surrounded by possessions, attendants, and a radiant light, pure and without defilement, and there is nothing that can compare to her, let alone surpass her? No sentient being in the ten directions of the world has any defiled thoughts towards this Upasika (lay female devotee). If any sentient being temporarily gets to see her, all their afflictions will naturally disappear. For example, a million Great Brahma Kings will definitely not generate afflictions of the desire realm. It is the same for those who see this Upasika and do not generate afflictions. Sentient beings in the ten directions look at this woman, joyfully love and respect her, and their hearts are not weary, only those who possess great wisdom can do this. At that time, Sudhana bowed and joined his palms, respectfully gazed, and observed with right mindfulness. Seeing this woman, her body was free and inconceivable. Her form and appearance were unmatched in the world; her light was penetrating, and nothing could obstruct it. She universally brought great benefit to all sentient beings in the Dharma realm, without end. The pores of her body constantly emitted a wonderful fragrance, her attendants were boundless, and her palace was the best; her merits were profound and inconceivable, and no one could fully understand or know her limits. He generated a joyful mind and praised her with a verse: 'You always uphold pure precepts, universally cultivate the Bodhisattva's immaculate patience, your firm progress is unmoving like a diamond, and your wonderful fruit surpasses the world and cannot be compared.' At that time, Sudhana said
此偈已，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行，云何修菩薩道；我聞聖者善能誘誨，愿為我說。」
時，不動優婆夷以菩薩柔軟語、可愛語、慈悲語，慰諭善財，而告之言：「善哉！善哉！善男子！汝已能發阿耨多羅三藐三菩提心。善男子！我得菩薩難摧伏智慧藏解脫門，我得菩薩堅固受持願行門，我得菩薩一切法平等地總持門，我得菩薩一切法智光照辯才門，我得菩薩求一切法心無疲厭莊嚴三昧門。」
善財童子白言：「聖者！菩薩難摧伏智慧藏解脫門，乃至求法心無疲厭莊嚴三昧門境界云何？」
答言：「善男子！此處甚深，難知難信。」
善財白言：「唯愿聖者承佛神力，為我宣說。我因聖者善知識力，能信、能受、能解、能知、能甚深入、能隨順行，明瞭觀察，憶念修習，離諸分別，究竟平等。」◎
大方廣佛華嚴經卷第十三 大正藏第 10 冊 No. 0293 大方廣佛華嚴經
大方廣佛華嚴經卷第十四
罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品
◎爾時，不動優婆夷告善財童子言：「善男子！我憶過去無垢光劫，彼劫有佛名為修臂，十號圓滿；時，有國王名曰電授，唯有一女，即我身是。我
【現代漢語翻譯】 現代漢語譯本 說完這偈頌后，善財童子稟告說：『聖者！我已先發起了阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道菩薩如何學習菩薩的修行，如何修持菩薩之道；我聽說聖者您善於引導教誨，希望您能為我解說。』 這時，不動優婆夷用菩薩柔軟的語言、可愛的語言、慈悲的語言，安慰開導善財童子，並告訴他說：『好啊！好啊！善男子！你已經能夠發起阿耨多羅三藐三菩提心了。善男子！我獲得了菩薩難摧伏智慧藏解脫門，我獲得了菩薩堅固受持願行門，我獲得了菩薩一切法平等地總持門，我獲得了菩薩一切法智光照辯才門，我獲得了菩薩求一切法心無疲厭莊嚴三昧門。』 善財童子稟告說：『聖者！菩薩難摧伏智慧藏解脫門，乃至求法心無疲厭莊嚴三昧門的境界是怎樣的呢？』 不動優婆夷回答說：『善男子！這些境界非常深奧，難以理解，難以相信。』 善財童子稟告說：『唯愿聖者您承蒙佛陀的神力，為我宣說。我依靠聖者善知識的力量，能夠相信、能夠接受、能夠理解、能夠知曉、能夠深入其中、能夠隨順修行，明瞭地觀察，憶念修習，遠離各種分別，最終達到平等。』 《大方廣佛華嚴經》卷第十三 《大方廣佛華嚴經》卷第十四 罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品 這時，不動優婆夷告訴善財童子說：『善男子！我回憶過去無垢光劫（無垢光時期），那個時期有一尊佛名為修臂（修長的手臂），十號圓滿；當時，有一位國王名叫電授（閃電般授予），只有一個女兒，那就是我。我』
【English Translation】 English version Having spoken this verse, Sudhana said, 'O Holy One! I have already set my mind on Anuttara-samyak-sambodhi (supreme perfect enlightenment), but I do not yet know how a Bodhisattva learns the Bodhisattva practices, how he cultivates the Bodhisattva path; I have heard that you, O Holy One, are skilled in guiding and teaching, I wish you would explain it to me.' Then, the Upasika (female lay devotee) Immovable, with the Bodhisattva's gentle speech, lovely speech, and compassionate speech, comforted and encouraged Sudhana, and told him, 'Good! Good! Good man! You have already been able to set your mind on Anuttara-samyak-sambodhi. Good man! I have attained the Bodhisattva's indestructible treasury of wisdom liberation gate, I have attained the Bodhisattva's firm upholding of vows and practices gate, I have attained the Bodhisattva's all-dharma equality ground total retention gate, I have attained the Bodhisattva's all-dharma wisdom light illuminating eloquence gate, I have attained the Bodhisattva's seeking all-dharma with unwearied mind adornment samadhi gate.' Sudhana said, 'O Holy One! What are the realms of the Bodhisattva's indestructible treasury of wisdom liberation gate, up to the seeking all-dharma with unwearied mind adornment samadhi gate?' She replied, 'Good man! These realms are very profound, difficult to understand, and difficult to believe.' Sudhana said, 'I wish, O Holy One, that you would, by the Buddha's divine power, explain them to me. I, through the power of the Holy One, the good teacher, am able to believe, able to accept, able to understand, able to know, able to deeply enter, able to follow the practice, clearly observe, remember and cultivate, be free from all discriminations, and ultimately attain equality.' The Avatamsaka Sutra, Volume Thirteen The Avatamsaka Sutra, Volume Fourteen Translated by Prajna, Tripitaka Master of Kasmira, by Imperial Decree, into the Inconceivable Liberation Realm, the Chapter on the Vows and Practices of Samantabhadra Then, the Upasika Immovable said to Sudhana, 'Good man! I recall the past Immaculate Light Kalpa (eon), in that kalpa there was a Buddha named Arm-of-Practice (whose arms were long), perfect in the ten titles; at that time, there was a king named Lightning-Bestowal (bestowing like lightning), who had only one daughter, and that was me. I'
于其夜分廢音樂時，父母、兄弟悉已眠寢，五百童女亦皆昏寐，我于樓上仰觀星宿，于虛空中見彼如來，如寶山王，無量無邊，天龍八部及不思議諸菩薩眾所共圍繞，佛身普放大光明網，遍滿十方無所障礙；佛身毛孔皆出妙香；我聞是香，身體柔軟，心生歡喜；便從樓下，合十指掌，頂禮于佛；諦觀彼佛，不見頂相；觀身左右，莫知邊際；思惟彼佛諸相隨好，無有厭足。善男子！我于爾時，竊自念言：『此佛世尊作何等業，獲于如是勝妙之身？相好圓滿，光明具足，眷屬成就，宮殿莊嚴，福德智慧，總持三昧，神通辯才，咸不思議？』善男子！時，彼如來知我心念，即告我言：『汝應發難摧伏心，斷諸煩惱；汝應發無能勝心，破諸邪執；汝應發無退怯心，入深法門；汝應發不動轉心，拔生死苦；汝應發無迷惑心，普於一切諸趣受生；汝應發無厭足心，求見諸佛，無有休息；汝應發無知足心，悉受一切如來法雨；汝應發正思惟心，普照一切佛法光明；汝應發大住持心，普轉一切如來法輪；汝應發廣流通心，隨眾生欲，施其法寶。』善男子！我于彼佛正等覺所，聞如是法；隨順趣求一切種智，心無退轉；求佛十力、求佛辯才、求佛光明、求佛色身、求佛相好、求佛眾會、求佛凈剎、求佛威儀、求佛壽命。發是心已，深心愛
【現代漢語翻譯】 現代漢語譯本：當夜深人靜，音樂停止的時候，父母兄弟都已入睡，五百童女也都昏昏睡去，我獨自在樓上仰望星空，在虛空中看見那位如來（佛的稱號），如同寶山之王，無量無邊，被天龍八部（佛教中的護法神）以及不可思議的諸菩薩眾所共同圍繞。佛身普放出大光明網，遍滿十方，沒有絲毫障礙；佛身毛孔都散發出美妙的香氣；我聞到這香氣，身體變得柔軟，心中生起歡喜；便從樓上下來，合起十指，向佛頂禮；仔細觀察那位佛，卻看不見他的頭頂；觀察他的身體左右，也無法知道他的邊際；思索著那位佛的各種相好（佛的莊嚴相貌），沒有絲毫的厭倦。善男子！我當時，心中暗自思量：『這位佛世尊（對佛的尊稱）究竟做了什麼功德，才能獲得如此殊勝美妙的身體？相好圓滿，光明具足，眷屬眾多，宮殿莊嚴，福德智慧，總持三昧（佛教的禪定），神通辯才，都不可思議？』善男子！當時，那位如來知道我心中的想法，就告訴我：『你應該發起摧伏煩惱的心，斷除一切煩惱；你應該發起無能勝的心，破除一切邪見；你應該發起不退縮的心，進入深奧的佛法之門；你應該發起不動搖的心，拔除生死輪迴的痛苦；你應該發起不迷惑的心，普遍在一切眾生輪迴中受生；你應該發起不厭足的心，求見諸佛，永不休息；你應該發起不知足的心，接受一切如來的法雨（佛法的教誨）；你應該發起正思惟的心，普遍照耀一切佛法光明；你應該發起大住持的心，普遍轉動一切如來的法輪（佛法的教義）；你應該發起廣為流通的心，隨順眾生的願望，施予他們佛法的珍寶。』善男子！我從那位正等覺（佛的稱號）那裡，聽聞了這樣的教法；隨順追求一切種智（佛的智慧），心中沒有退轉；求佛的十力（佛的十種力量）、求佛的辯才、求佛的光明、求佛的色身（佛的身體）、求佛的相好、求佛的眾會（佛的集會）、求佛的凈剎（佛的清凈國土）、求佛的威儀（佛的莊嚴儀態）、求佛的壽命。發起這樣的心后，我深深地愛慕 慕
【English Translation】 English version: When the night was far spent and the music had ceased, my parents and brothers were all asleep, and the five hundred maidens were also in deep slumber. I, alone on the upper floor, gazed at the stars in the sky, and in the void I saw that Tathagata (an epithet of the Buddha), like a king of jeweled mountains, immeasurable and boundless, surrounded by the eight classes of gods and dragons (Naga, a type of deity in Buddhism) and the inconceivable multitude of Bodhisattvas. The Buddha's body emitted a vast network of light, filling all directions without obstruction; from the pores of the Buddha's body came forth wondrous fragrances; upon smelling these fragrances, my body became soft, and my heart filled with joy. I then descended from the upper floor, joined my palms together, and bowed in reverence to the Buddha; I gazed intently at that Buddha, but could not see the crown of his head; I looked to the left and right of his body, but could not discern its boundaries; I contemplated the various marks and characteristics (auspicious marks of a Buddha) of that Buddha, without any sense of satiety. Good man! At that time, I secretly thought to myself: 'What kind of deeds did this Buddha, the World Honored One (an epithet of the Buddha), perform to attain such a supremely wondrous body? His marks and characteristics are perfect, his light is complete, his retinue is vast, his palace is magnificent, his merit and wisdom, his samadhi (state of meditative absorption) of total retention, his supernatural powers and eloquence, are all inconceivable?' Good man! At that time, that Tathagata, knowing my thoughts, said to me: 'You should generate the mind to subdue and conquer, to cut off all afflictions; you should generate the mind of invincibility, to break all false views; you should generate the mind of non-retreat, to enter the profound Dharma gate; you should generate the mind of non-movement, to uproot the suffering of birth and death; you should generate the mind of non-delusion, to be born in all realms of existence; you should generate the mind of non-satiety, to seek to see all Buddhas, without rest; you should generate the mind of non-contentment, to receive all the Dharma rain (teachings of the Buddha) of the Tathagatas; you should generate the mind of right contemplation, to universally illuminate the light of all the Buddha's teachings; you should generate the mind of great upholding, to universally turn the Dharma wheel (teachings of the Buddha) of all the Tathagatas; you should generate the mind of wide circulation, to bestow the Dharma treasures according to the desires of sentient beings.' Good man! From that Perfectly Enlightened One (an epithet of the Buddha), I heard such teachings; I followed and sought after all-knowing wisdom (the wisdom of a Buddha), without any retreat in my mind; I sought the ten powers of the Buddha, the eloquence of the Buddha, the light of the Buddha, the physical body of the Buddha, the marks and characteristics of the Buddha, the assembly of the Buddha, the pure land of the Buddha, the majestic demeanor of the Buddha, and the lifespan of the Buddha. Having generated this mind, I deeply loved
樂，如渴思水；其心堅固，猶如金剛；一切煩惱及以二乘所不能壞。
「善男子！我憶初發是心已來，經閻浮提極微塵數劫，尚不曾起一念欲心，況行其事？爾所劫中於自親屬有過失者，尚不生起一念瞋心，況他眾生無過失者？爾所劫中於其自身不生我見，況于眾具而計我所？爾所劫中死時、生時及於胎藏入住出時，乃至夢中未曾迷惑起眾生想及無記心，況于余時？爾所劫中乃至夢寐隨見一佛未曾忘失，何況菩薩十眼所見？爾所劫中受持一切如來正法，未曾忘失一文、一句，乃至世俗所有言辭，尚不忘失，何況如來語言藏中所宣妙法？爾所劫中受持一切如來法海一文、一句，無不思惟如理觀察，乃至一切世俗之法，尚恒思惟觀察覺了，何況如來真勝義法？爾所劫中受持一切如來法海，未曾於一法中不得三昧，乃至世間一切工巧技藝之法，一一法中亦復如是；爾所劫中住持一切如來法輪，隨所住持未曾廢舍一文、一句，亦無錯謬，乃至不曾生於世智，唯除為欲調伏眾生；爾所劫中見諸佛海，未曾於一佛所不得成就清凈大愿，乃至於諸變化佛所，悉亦如是；爾所劫中見諸菩薩修行妙行，無有一行我不成就而得清凈；爾所劫中所見眾生，無一眾生我不勸發阿耨多羅三藐三菩提心，未曾勸一眾生，乃至一念發於聲聞、辟
【現代漢語翻譯】 現代漢語譯本 快樂，就像口渴的人渴望水一樣；他的心堅定，猶如金剛；一切煩惱以及二乘（聲聞乘和緣覺乘）都不能摧毀他。
『善男子！我回憶自從最初發這個心以來，經過像閻浮提（Jambudvipa，我們所居住的這個世界）極微塵數劫（kalpa，極長的時間單位）那麼久的時間，尚且不曾生起一念的慾望之心，更何況是去做那些事呢？在那麼長的劫數中，對於自己的親屬有過失的，尚且不生起一念的嗔恨之心，更何況是對其他沒有過失的眾生呢？在那麼長的劫數中，對於自身都不生起我見（認為有一個真實的「我」存在），更何況是對身外之物而執著為我所有呢？在那麼長的劫數中，死亡時、出生時以及在胎藏中入住和出來時，乃至在夢中都不曾迷惑而生起眾生之想以及無記（既非善也非惡）之心，更何況是在其他時候呢？在那麼長的劫數中，乃至在夢中見到一尊佛，都不曾忘記，更何況是菩薩用十眼所見到的呢？在那麼長的劫數中，受持一切如來的正法，不曾忘記一文一句，乃至世俗所有的言辭，尚且不忘記，更何況是如來語言寶藏中所宣說的微妙之法呢？在那麼長的劫數中，受持一切如來法海的一文一句，沒有不思惟如理觀察的，乃至一切世俗之法，尚且恒常思惟觀察覺了，更何況是如來的真實殊勝之法呢？在那麼長的劫數中，受持一切如來法海，不曾在一法中不得三昧（samadhi，禪定），乃至世間一切工巧技藝之法，在每一法中也是如此；在那麼長的劫數中，住持一切如來的法輪，隨所住持不曾廢舍一文一句，也沒有錯謬，乃至不曾生起世俗的智慧，除非是爲了調伏眾生；在那麼長的劫數中，見到諸佛的法海，不曾在一尊佛那裡沒有成就清凈的大愿，乃至在那些變化佛那裡，也都是如此；在那麼長的劫數中，見到諸菩薩修行微妙的行持，沒有一行是我沒有成就而得到清凈的；在那麼長的劫數中所見到的眾生，沒有一個眾生我不勸發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，無上正等正覺之心），不曾勸一個眾生，乃至一念發於聲聞（sravaka，聽聞佛法而修行的人）、辟
【English Translation】 English version Joy is like the thirst for water; his mind is firm, like a diamond; all afflictions and the Two Vehicles (Sravakayana and Pratyekabuddhayana) cannot destroy him.
'Good man! I recall that since I first generated this mind, having passed through as many kalpas (an extremely long unit of time) as the fine dust particles of Jambudvipa (the world we inhabit), I have not even once given rise to a thought of desire, let alone acted upon it. In those many kalpas, towards my own relatives who had faults, I have not even once given rise to a thought of anger, let alone towards other sentient beings who have no faults. In those many kalpas, I have not given rise to a self-view (the belief in a real 'self') regarding my own body, let alone clinging to external possessions as 'mine'. In those many kalpas, at the time of death, birth, and entering and leaving the womb, even in dreams, I have never been confused and given rise to the thought of sentient beings or a neutral (neither good nor bad) mind, let alone at other times. In those many kalpas, even in dreams, upon seeing a single Buddha, I have never forgotten him, let alone what a Bodhisattva sees with his ten eyes. In those many kalpas, upholding all the Tathagata's (Buddha's) true Dharma, I have never forgotten a single word or phrase, and even worldly speech, I do not forget, let alone the wonderful Dharma proclaimed in the Tathagata's treasury of language. In those many kalpas, upholding every word and phrase of the Tathagata's ocean of Dharma, there is not one that I have not contemplated and observed according to reason, and even all worldly dharmas, I constantly contemplate, observe, and understand, let alone the Tathagata's true and supreme Dharma. In those many kalpas, upholding the Tathagata's ocean of Dharma, there is not one dharma in which I have not attained samadhi (meditative absorption), and even in all worldly skillful arts, it is the same in each one; in those many kalpas, upholding the Tathagata's Dharma wheel, in whatever I uphold, I have never abandoned a single word or phrase, nor have I made any mistakes, and I have never given rise to worldly wisdom, except for the purpose of taming sentient beings; in those many kalpas, seeing the oceans of Buddhas, there is not one Buddha from whom I have not attained the pure great vow, and it is the same even with the transformation Buddhas; in those many kalpas, seeing the Bodhisattvas practicing wonderful conduct, there is not one practice that I have not accomplished and attained purity; in those many kalpas, among all the sentient beings I have seen, there is not one that I have not encouraged to generate the mind of anuttara-samyak-sambodhi (unexcelled, perfect enlightenment), and I have never encouraged a single sentient being, even for a single thought, to generate the mind of a Sravaka (a hearer of the Dharma) or a Pratyeka
支佛意；爾所劫中於一切佛所聞之法，乃至一文、一句，不生疑心、不生二想、不生分別想、不生種種想、不生執著想、不生高下想、不生勝劣想、不生愛憎想，乃至無一念中生如是想。
「善男子！我從是來所見諸佛常得親近，未曾舍離；常見菩薩，未曾舍離；常見真實大善知識，未曾舍離；常聞諸佛清凈大愿，未曾舍離；常聞菩薩所修妙行，未曾舍離；常聞菩薩波羅蜜門，未曾舍離；常聞菩薩地智光明門，未曾舍離；常聞菩薩總持三昧無盡藏門，未曾舍離；常聞菩薩普入無邊世界網門，未曾舍離；常聞菩薩普入無邊眾生界門，未曾舍離；常聞菩薩以智光明除滅一切眾生煩惱，未曾舍離；常聞菩薩生長一切眾生善根，未曾舍離；常聞菩薩能隨眾生遍周法界普現其身，未曾舍離；常聞菩薩以妙言音開悟法界一切眾生，未曾舍離。善男子！我得菩薩難摧伏智慧藏解脫門；我得菩薩求一切法心無疲厭莊嚴三昧門；我得菩薩堅固受持願行門；我得菩薩一切法平等地總持門；我得菩薩一切法智光照辯才門；現不思議自在神變，汝欲見不？」
善財言：「唯！我心願見。」
爾時，不動優婆夷不起龍藏師子之座，入菩薩難摧伏智慧藏解脫門、求一切法心無疲厭莊嚴三昧門、不空圓滿莊嚴三昧門、十力智輪現前
【現代漢語翻譯】 現代漢語譯本：支佛（辟支佛，即獨覺）的意旨是：在您所經歷的無數劫中，對於在一切佛陀那裡聽聞的佛法，哪怕只是一字一句，都不應產生懷疑之心，不應產生二元對立的想法，不應產生分別的念頭，不應產生種種雜念，不應產生執著的想法，不應產生高下的分別，不應產生勝劣的比較，不應產生愛憎的情緒，乃至沒有一念之中產生這樣的想法。 『善男子！我從那時以來，所見到的諸佛都能夠常常親近，從未舍離；常常見到菩薩，從未舍離；常常見到真正的大善知識，從未舍離；常常聽聞諸佛清凈的大愿，從未舍離；常常聽聞菩薩所修的微妙行持，從未舍離；常常聽聞菩薩的波羅蜜（到彼岸）法門，從未舍離；常常聽聞菩薩的智慧光明照耀的境界，從未舍離；常常聽聞菩薩總持（記憶和理解）三昧（禪定）的無盡寶藏法門，從未舍離；常常聽聞菩薩普遍進入無邊世界網路的法門，從未舍離；常常聽聞菩薩普遍進入無邊眾生境界的法門，從未舍離；常常聽聞菩薩以智慧光明消除一切眾生的煩惱，從未舍離；常常聽聞菩薩增長一切眾生的善根，從未舍離；常常聽聞菩薩能夠隨順眾生，遍佈法界，普遍顯現其身，從未舍離；常常聽聞菩薩以美妙的言語開悟法界一切眾生，從未舍離。善男子！我獲得了菩薩難以摧毀的智慧寶藏解脫門；我獲得了菩薩尋求一切佛法而心無疲厭的莊嚴三昧門；我獲得了菩薩堅定受持願力與行持的法門；我獲得了菩薩一切法平等境界的總持法門；我獲得了菩薩一切法智慧光明照耀的辯才法門；現在能夠顯現不可思議的自在神通變化，你想要看嗎？』 善財（求道者）說：『是的！我心中渴望見到。』 這時，不動優婆夷（女居士）沒有離開龍藏獅子座，進入了菩薩難以摧毀的智慧寶藏解脫門、尋求一切佛法而心無疲厭的莊嚴三昧門、不空圓滿莊嚴三昧門、十力（佛的十種力量）智慧之輪顯現眼前。
【English Translation】 English version: The meaning of Pratyekabuddha (a solitary enlightened one) is this: In all the kalpas (eons) you have experienced, regarding the Dharma (teachings) heard from all the Buddhas, even if it is just a single word or phrase, you should not give rise to doubt, you should not give rise to dualistic thoughts, you should not give rise to discriminating thoughts, you should not give rise to various thoughts, you should not give rise to clinging thoughts, you should not give rise to thoughts of high and low, you should not give rise to comparisons of superior and inferior, you should not give rise to feelings of love and hate, and you should not even for a single moment give rise to such thoughts. 'Good man! Since that time, all the Buddhas I have seen I have been able to constantly draw near to, never leaving; I have constantly seen Bodhisattvas, never leaving; I have constantly seen true great virtuous teachers, never leaving; I have constantly heard the pure great vows of the Buddhas, never leaving; I have constantly heard the wonderful practices cultivated by the Bodhisattvas, never leaving; I have constantly heard the Paramita (perfection) gates of the Bodhisattvas, never leaving; I have constantly heard the realm of the Bodhisattvas' wisdom light illumination, never leaving; I have constantly heard the inexhaustible treasury gate of the Bodhisattvas' Samadhi (meditative absorption) of total retention (memory and understanding), never leaving; I have constantly heard the gate of the Bodhisattvas' universal entry into the boundless network of worlds, never leaving; I have constantly heard the gate of the Bodhisattvas' universal entry into the boundless realms of sentient beings, never leaving; I have constantly heard the Bodhisattvas using wisdom light to eliminate the afflictions of all sentient beings, never leaving; I have constantly heard the Bodhisattvas growing the roots of goodness of all sentient beings, never leaving; I have constantly heard the Bodhisattvas being able to accord with sentient beings, pervading the Dharma realm, and universally manifesting their bodies, never leaving; I have constantly heard the Bodhisattvas using wonderful speech to enlighten all sentient beings in the Dharma realm, never leaving. Good man! I have attained the Bodhisattva's indestructible treasury of wisdom liberation gate; I have attained the Bodhisattva's Samadhi gate of adornment of seeking all Dharmas without weariness; I have attained the Bodhisattva's gate of firm upholding of vows and practices; I have attained the Bodhisattva's gate of total retention of the equality of all Dharmas; I have attained the Bodhisattva's gate of eloquence illuminated by the wisdom light of all Dharmas; now I can manifest inconceivable, free, and magical transformations, do you wish to see them?' Sudhana (the seeker of the Way) said, 'Yes! My heart desires to see them.' At that time, the Upasika (female lay practitioner) Achala did not leave the Lion Throne of the Dragon Treasury, and entered the Bodhisattva's indestructible treasury of wisdom liberation gate, the Samadhi gate of adornment of seeking all Dharmas without weariness, the Samadhi gate of non-empty perfect adornment, and the wheel of the ten powers (ten powers of a Buddha) of wisdom manifested before her.
三昧門，入如是等十億三昧門；入此三昧門時，十方各有不可說不可說佛剎極微塵數世界六種震動；一一世界皆悉清凈琉璃所成；一一世界中有百億四天下；一一四天下皆有如來或升兜率、或時降生、入胎初生、出家苦行、或居道樹、或現降魔、示證菩提、受梵王請、趣波羅奈、轉四諦輪、或從忉利還閻浮提，三道寶階從天而下；或時現處遍六大城，現大神通摧諸外道；或時現住毗耶離城獼猴池側，初制律儀；或時現處王舍大城靈鷲山等，說諸般若波羅蜜門；乃至或現拘尸那城娑羅林間，示般涅槃；如是所作一切佛事，普遍十方清凈世界；一一如來放光明網周遍法界，道場眾會清凈圍繞，轉妙法輪，開悟群品。
時，不動優婆夷從三昧起告善財言：「善男子！汝見此不？汝聞此不？汝解此不？」
善財言：「唯！我皆已見、已聞、已解。」
優婆夷言：「善男子！我唯得此菩薩所修堅固受持大願行門、求一切法心無疲厭莊嚴三昧智光明門、菩薩難摧伏智慧藏解脫門、一切法平等地總持門、一切法智光照辯才門；為一切眾生善巧方便，以妙言音，普遍一切說微妙法，皆令歡喜，如諸菩薩摩訶薩；如烏灑婆鳥，遊行虛空無所障礙，能入一切眾生大海，自在甚深，普遍觀察，見有善根已成熟者，即便執取
【現代漢語翻譯】 現代漢語譯本 三昧之門，進入像這樣十億三昧之門；當進入這些三昧之門時，十方每個方向都有不可說不可說佛剎極微塵數的世界發生六種震動；每一個世界都完全由清凈的琉璃構成；每一個世界中都有百億個四天下（四大洲）；每一個四天下都有如來佛或者上升到兜率天（欲界天），或者降生人間、入胎初生、出家苦行、或者在菩提樹下、或者示現降伏魔眾、示現證得菩提、接受梵天王的邀請、前往波羅奈城（鹿野苑）、轉四諦法輪、或者從忉利天（欲界天）返回閻浮提（我們所居住的洲），從天而降三道寶階；或者有時出現在六大城市，示現大神通摧毀各種外道；或者有時住在毗耶離城（古印度城市）獼猴池邊，初次制定戒律；或者有時住在王舍城（古印度城市）靈鷲山等地，宣說各種般若波羅蜜法門；乃至或者示現在拘尸那城（古印度城市）娑羅樹林間，示現般涅槃；像這樣所做的一切佛事，普遍存在於十方清凈世界；每一位如來都放出光明網遍佈法界，道場中的大眾清凈圍繞，轉動微妙法輪，開悟眾生。 這時，不動優婆夷（女居士）從三昧中起身，告訴善財童子說：『善男子！你看見這些了嗎？你聽見這些了嗎？你理解這些了嗎？』 善財童子說：『是的！我都已經看見、聽見、理解了。』 優婆夷說：『善男子！我僅僅獲得了菩薩所修的堅固受持大願行門、求一切法心無疲厭的莊嚴三昧智光明門、菩薩難以摧伏的智慧藏解脫門、一切法平等地總持門、一切法智光照辯才門；爲了所有眾生善巧方便，用美妙的言語，普遍地宣說微妙的佛法，使他們都感到歡喜，就像諸位菩薩摩訶薩一樣；就像烏灑婆鳥（一種鳥），在虛空中沒有障礙，能夠進入一切眾生的大海，自在而深邃，普遍地觀察，看到有善根已經成熟的眾生，就立即抓住他們。』
【English Translation】 English version The gates of Samadhi, entering into ten billion such gates of Samadhi; when entering these gates of Samadhi, in each of the ten directions, there are unspeakable, unspeakable Buddha lands, as numerous as the finest dust particles, experiencing six kinds of earthquakes; each world is entirely made of pure lapis lazuli; in each world, there are a hundred billion four continents; in each of the four continents, there are Tathagatas who either ascend to Tushita Heaven (a heaven in the desire realm), or descend to the human world, entering the womb, being born, renouncing the world to practice asceticism, or under the Bodhi tree, or manifesting the subjugation of demons, manifesting the attainment of Bodhi, accepting the invitation of Brahma, going to Varanasi (Deer Park), turning the Wheel of the Four Noble Truths, or returning from Trayastrimsha Heaven (a heaven in the desire realm) to Jambudvipa (the continent we inhabit), descending from the heavens on three jeweled staircases; or sometimes appearing in the six great cities, manifesting great supernatural powers to destroy various heretics; or sometimes residing by the Monkey Pond in the city of Vaishali (an ancient Indian city), establishing the precepts for the first time; or sometimes residing in places like Vulture Peak in the city of Rajagriha (an ancient Indian city), expounding various Prajnaparamita teachings; and even sometimes manifesting Parinirvana in the Sala Grove in the city of Kushinagar (an ancient Indian city); all the Buddha activities performed in this way are pervasive throughout the pure worlds of the ten directions; each Tathagata emits a network of light that pervades the Dharma realm, the assembly in the Bodhimanda is purely surrounded, turning the wonderful Dharma wheel, enlightening sentient beings. At that time, the Upasika (female lay practitioner) Achala arose from Samadhi and said to Sudhana: 'Good man! Have you seen these things? Have you heard these things? Have you understood these things?' Sudhana said: 'Yes! I have seen, heard, and understood them all.' The Upasika said: 'Good man! I have only attained the gate of the great vows and practices that Bodhisattvas cultivate with firm adherence, the gate of the light of Samadhi wisdom that seeks all dharmas without weariness, the gate of liberation of the wisdom treasury that is difficult for Bodhisattvas to subdue, the gate of the total retention of all dharmas on the ground of equality, the gate of the eloquence of the light of wisdom of all dharmas; for the skillful means of all sentient beings, using wonderful speech, universally expounding the subtle Dharma, making them all rejoice, like all the Bodhisattva Mahasattvas; like the Ushabha bird (a type of bird), in the empty space without obstruction, able to enter the ocean of all sentient beings, freely and profoundly, universally observing, seeing those sentient beings whose good roots have matured, immediately grasping them.'
置菩提岸；又如商客入一切智大寶洲中，采求如來十力智寶；又如漁師有具足力，持正法網，入生死海，漉諸眾生；如阿修羅王能遍撓動三有大城諸煩惱海，普令眾生究竟寂靜；又如日輪出現虛空，照愛水泥，令其干竭；猶如滿月出現虛空，令可化者心華開敷；猶如大地普皆平等，無量眾生於中止住，恒受履踐，心無分別，增長一切善法根芽；猶如大風所向無礙，能拔一切諸見大樹，壞散一切生死園苑；如轉輪王遊行世間，以四攝事攝諸眾生；而我云何能知、能說彼功德行？善男子！於此南方有一大城，名都薩羅；其中有一出家外道，名曰遍行；汝詣彼問菩薩云何學菩薩行，修菩薩道。」
時，善財童子頂禮不動優婆夷足，繞無數匝，慇勤瞻仰，辭退而去。
爾時，善財童子于不動優婆夷所，得聞法已，專心憶持所有教誨、所有示導、所有演說、所有讚歎，所遇光照皆悉隨順，生希有心，思惟觀察，普遍修習，一心正念；漸漸前行，經歷國邑、村營、聚落，然後乃至都薩羅城，于日沒時入彼城中，廛店閭里，四達交衢，處處尋求遍行外道，于高顯處，遠望觀察。其城東北有一大山，名妙吉祥；善財童子于中夜時，見此山頂有大光明，峰巒峻峙，巖岫攢拱，草樹華林靡不輝映，照耀城居，如日初出，見此事
【現代漢語翻譯】 現代漢語譯本：到達菩提之岸；又如商人進入一切智慧的大寶洲，采求如來十力智慧之寶；又如漁夫有足夠的力量，持著正法之網，進入生死之海，撈取眾生；如阿修羅王（非天神，好戰的神）能遍佈攪動三有（欲界、色界、無色界）大城中的各種煩惱之海，使眾生最終達到寂靜；又如太陽出現在虛空，照耀愛慾的泥土，使其乾涸；猶如滿月出現在虛空，使可以被教化的人心之花開放；猶如大地普遍平等，無量眾生在其中止住，恒常受其踐踏，心中沒有分別，增長一切善法的根芽；猶如大風所向無礙，能拔除一切諸見的大樹，摧毀一切生死園林；如轉輪王（擁有統治世界的理想君主）在世間，用四攝事（佈施、愛語、利行、同事）攝受眾生；而我怎麼能知道、能說出他的功德行為呢？善男子！在這南方有一座大城，名叫都薩羅（意為『一切堅固』）；其中有一位出家的外道，名叫遍行（意為『到處行走』）；你到那裡去問他，菩薩如何學習菩薩行，修菩薩道。」 當時，善財童子頂禮不動優婆夷（女居士）的腳，繞了無數圈，恭敬地瞻仰，然後告辭離去。 那時，善財童子在不動優婆夷那裡，聽聞佛法后，專心憶持所有教誨、所有指示、所有演說、所有讚歎，所遇到的光照都隨順接受，生起稀有的心，思考觀察，普遍修習，一心正念；漸漸地向前走，經過各個國家、城鎮、村莊，然後到達都薩羅城，在日落時進入城中，在商店、里弄、四通八達的街道上，到處尋找遍行外道，在高顯的地方，遠遠地觀察。城的東北方有一座大山，名叫妙吉祥（意為『美妙的吉祥』）；善財童子在半夜時，看到這座山頂有巨大的光明，山峰高聳，巖石洞穴聚集，草木花林無不輝映，照耀著城裡的居民，如同太陽初升，看到這件事。
【English Translation】 English version: Reaching the shore of Bodhi; like a merchant entering the great treasure island of all wisdom, seeking the treasure of the Tathagata's ten powers of wisdom; like a fisherman with sufficient strength, holding the net of the true Dharma, entering the sea of birth and death, and netting all sentient beings; like the Asura King (a demigod, a warlike deity) who can stir up the sea of all afflictions in the great city of the three realms (desire realm, form realm, formless realm), causing all sentient beings to ultimately attain tranquility; like the sun appearing in the void, illuminating the mud of desire, causing it to dry up; like the full moon appearing in the void, causing the hearts of those who can be transformed to blossom; like the earth, which is universally equal, where countless sentient beings dwell, constantly being trodden upon, without any discrimination in its heart, increasing the roots of all good dharmas; like the great wind, which is unobstructed in its direction, able to uproot all the great trees of views, destroying all the gardens of birth and death; like a Wheel-Turning King (an ideal monarch who rules the world) in the world, using the four means of attraction (giving, kind speech, beneficial action, and cooperation) to gather all sentient beings; how can I know or speak of his meritorious deeds? Good man! In this southern region, there is a great city called Dusala (meaning 'all firm'); in it, there is an ascetic of another path, named Samantaga (meaning 'going everywhere'); go there and ask him how a Bodhisattva learns the Bodhisattva practices and cultivates the Bodhisattva path.」 At that time, Sudhana (the seeker of truth) bowed at the feet of the immovable Upasika (female lay practitioner), circled her countless times, respectfully gazed upon her, and then took his leave. Then, Sudhana, having heard the Dharma from the immovable Upasika, wholeheartedly remembered all the teachings, all the instructions, all the explanations, all the praises, and all the light he encountered, accepting them all, generating a rare mind, contemplating and observing, universally practicing, with a single-minded focus; gradually moving forward, passing through various countries, towns, and villages, and then arriving at the city of Dusala, entering the city at sunset, in the shops, alleys, and crossroads, everywhere seeking the ascetic Samantaga, in a high and visible place, observing from afar. In the northeast of the city, there is a great mountain called Myojokichi (meaning 'wonderful auspiciousness'); Sudhana, in the middle of the night, saw a great light on the top of this mountain, with towering peaks, clustered rocks and caves, and the grass, trees, and flower forests all shining, illuminating the city's residents, like the rising sun, and he saw this event.
已，生大歡喜，作是念言：「我必於此見善知識。」便從城出，正念觀察，而登彼山；住立思惟遙望瞻仰，見此外道于其山上平坦之處徐步經行，色相圓滿，威光照耀，吉祥福焰過於熾火，十千梵眾之所圍繞，大梵天王所不能及；善財即時往詣其所，頂禮其足，繞無數匝，合掌前立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行，云何修菩薩道，我聞聖者善能誘誨，愿為我說。」
遍行答言：「善哉！善哉！善男子！汝乃能發阿耨多羅三藐三菩提心，復能請問諸菩薩行。善男子！我已安住至一切處，隨順遍行菩薩行，已成就普觀一切世間等無障礙三昧門，已成就無依無作神通力，已成就普門法界際般若波羅蜜，如是一切智慧光明隨行圓滿。善男子！我能普於一切世間種種方所、種種形色、種種相貌、種種歿生、種種行解、種種信樂，一切趣類諸眾生中；所謂：天趣、龍趣、夜叉趣、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、地獄、畜生、閻羅王界、人、非人等一切趣類。或住諸見，或信二乘，或有愛樂大乘之道，如是一切諸眾生中，我以種種方便、種種智慧、種種教化、種種調伏平等利益悉令圓滿；所謂：或為演說一切世間種種技藝利益眾生；或為演說堅如金剛能破無明陀羅尼
【現代漢語翻譯】 現代漢語譯本：於是，他生起極大的歡喜，心中想道：『我必定能在這裡見到善知識。』便從城裡出來，以正念觀察，然後登上那座山；他站立著思索，遙望瞻仰，看見那位外道在山上的平坦之處緩緩地行走，他的容貌圓滿，威光照耀，吉祥的福焰比熾熱的火焰還要旺盛，有十千梵眾圍繞著他，連大梵天王都比不上；善財童子立刻前往他的所在，頂禮他的雙足，繞了無數圈，合掌站在前面，說道：『聖者！我早已發起了阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道菩薩如何學習菩薩的修行，如何修菩薩之道，我聽說聖者您善於引導教誨，希望您能為我講說。』 遍行外道回答說：『善哉！善哉！善男子！你竟然能發起阿耨多羅三藐三菩提心，又能請問諸菩薩的修行。善男子！我已經安住於一切處，隨順遍行菩薩的修行，已經成就了普觀一切世間等無障礙三昧門（禪定之門），已經成就了無依無作的神通力，已經成就了普門法界際般若波羅蜜（到達智慧彼岸的修行），像這樣一切智慧光明都隨行圓滿。善男子！我能普遍在一切世間種種地方、種種形色、種種相貌、種種死亡和出生、種種行為和理解、種種信仰和愛好，一切趣類的眾生中；所謂：天趣、龍趣、夜叉趣（夜叉，一種鬼神）、乾闥婆（香神）、阿修羅（非天）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、地獄、畜生、閻羅王界、人、非人等一切趣類。有的住在各種見解中，有的信奉二乘（聲聞乘和緣覺乘），有的愛樂大乘之道，像這樣一切眾生中，我用種種方便、種種智慧、種種教化、種種調伏平等利益，使他們都圓滿；所謂：或者為他們演說一切世間種種技藝來利益眾生；或者為他們演說堅如金剛能破除無明的陀羅尼（咒語）。』
【English Translation】 English version: Then, he felt great joy and thought, 'I will surely meet a good teacher here.' He then left the city, mindfully observing, and ascended the mountain. Standing there, he pondered and gazed afar, and saw that the ascetic was walking slowly on a flat area of the mountain. His appearance was perfect, his majestic light shone brightly, and his auspicious blessings were more intense than a blazing fire. He was surrounded by ten thousand Brahmins, and even the Great Brahma King could not compare to him. Sudhana immediately went to where he was, bowed at his feet, circled him countless times, stood before him with his palms together, and said, 'Holy one! I have already awakened the aspiration for Anuttara-samyak-sambodhi (the unsurpassed perfect enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva, or how to cultivate the path of a Bodhisattva. I have heard that you, holy one, are skilled in guiding and teaching, and I wish you would speak to me about it.' The ascetic replied, 'Excellent! Excellent! Good man! You are indeed able to awaken the aspiration for Anuttara-samyak-sambodhi, and you are also able to inquire about the practices of the Bodhisattvas. Good man! I have already abided in all places, following the practice of the Samantagamin Bodhisattva. I have already attained the Samadhi-gate of universally observing all worlds without obstruction, I have already attained the power of unobstructed and unconditioned spiritual abilities, and I have already attained the Prajnaparamita (perfection of wisdom) that reaches the boundaries of the universal Dharma realm. All such wisdom and light are perfectly fulfilled in my practice. Good man! I am able to universally be among all beings in all worlds, in all places, in all forms and colors, in all appearances, in all deaths and births, in all actions and understandings, in all beliefs and inclinations, in all classes of beings; namely: the realms of gods, dragons, yakshas (a type of spirit), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpents), hells, animals, the realm of King Yama, humans, non-humans, and all other classes of beings. Some abide in various views, some believe in the Two Vehicles (Shravakayana and Pratyekabuddhayana), and some love the path of the Mahayana. Among all such beings, I use various skillful means, various wisdoms, various teachings, and various methods of taming to equally benefit them all, making them all perfect. Namely: I either expound on all the various skills of the world to benefit beings, or I expound on the Dharani (mantra) that is as firm as a diamond and can destroy ignorance.'
智；或為演說四攝方便攝諸眾生，令得親近一切智道；或為演說諸波羅蜜開示讚歎，令其迴向一切智位；或為稱歎發菩提心，令其不失無上道意；或為稱讚諸菩薩行，令其滿足，能凈佛剎度眾生愿；或為演說造諸惡業受地獄等種種苦報，令于不善深生厭離；或為演說供養諸佛種諸善根，決定獲得一切智果，令其發起歡喜之心；或為贊說一切如來、應、正等覺所有功德，令樂佛身求一切智；或為贊說諸佛威德，令其愿樂佛不壞身；或為贊說佛自在身，令求如來無能映蔽大威德體。善男子！我又於此都薩羅城一切方所，一切族類，若男若女，諸人眾中，以善方便示同其形，隨其所應，變化言音，種種差別而為說法；諸眾生等悉不能知我是何人，從何而至；唯令聞者如理修行悟真實義。善男子！如於此城利益眾生，于閻浮提城邑聚落所有眾生止住之處，悉亦如是而為利益。善男子！閻浮提內九十六眾各起異見而生執著，我悉于其中方便調伏，令其舍離所有諸見。如閻浮提一切住處，餘三天下亦復如是；如四天下、小千、中千、大千世界其中眾生一切住處亦復如是；如此三千大千世界，如是十方無量世界一切住處，一切品類諸眾生海，我悉于中隨諸眾生心之所樂，以種種方便、種種法門、種種理趣、種種正行、種種事業現、種
種色身、種種形相、種種言音而為說法；令彼眾生皆得利益。善男子！我唯知此至一切處隨順遍行菩薩行，如諸菩薩摩訶薩得與眾生無差別身，得與一切眾生數等三昧，以變化身普入諸趣，於一切處皆現受生，清凈光明遍照法界，其有見者無不蒙益，以無礙愿住一切劫，得如帝網諸無等行，常勤利益一切眾生，雖于無量煩惱垢中恒與共居而無染著，普於三世眾生平等，以無我智周遍照耀，以大悲藏增長善根，而我云何能知、能說彼功德行清凈智慧？善男子！於此南方有一國土，名為廣博，彼有聚落從國為名，其中有一鬻香長者，名曰具足優缽羅華，汝詣彼問菩薩云何學菩薩行，修菩薩道。」
時，善財童子禮遍行足，繞無數匝，慇勤瞻仰，辭退而去。
爾時，善財童子因善知識教，不顧身命，不著財寶，不耽五欲，不戀眷屬，不重王位，自在安樂，唯愿化導一切眾生，令其成熟；唯愿莊嚴諸佛剎土，普遍清凈；唯愿供養一切如來，心無疲厭；唯愿證知諸法實性，分明顯現；唯愿隨順甚深法界，普遍無礙；唯愿修集一切菩薩大功德海，終無退轉；唯愿恒於一切劫中修菩薩行；唯愿普入一切如來眾會道場；唯愿入於一三昧門，普現諸三昧門自在神力；唯愿于佛一法輪中，普持一切如來法輪；唯愿于佛一毛孔中
【現代漢語翻譯】 現代漢語譯本：以種種顏色身、種種形相、種種言語聲音而為眾生說法，使那些眾生都能得到利益。善男子！我只知道這種能到達一切處、隨順一切的遍行菩薩行。就像諸位菩薩摩訶薩（大菩薩）那樣，得到與眾生無差別的身體，得到與一切眾生數量相等的三昧（禪定），以變化之身普遍進入各種境界，在一切地方都示現受生，清凈的光明遍照法界，凡是見到的人沒有不蒙受利益的，以無礙的願力安住於一切劫，得到如同帝釋天網般無數無等的修行，常常勤勉地利益一切眾生，雖然在無量煩惱垢中恒常與它們同處，卻沒有被污染執著，對於三世一切眾生平等對待，以無我的智慧周遍照耀，以大悲的寶藏增長善根。而我怎麼能夠知道、能夠說出他們的功德行和清凈智慧呢？善男子！在這南方有一個國土，名為廣博，那裡有一個聚落，以國名命名，其中有一位賣香的長者，名叫具足優缽羅華（具足青蓮花），你到他那裡去請教菩薩如何學習菩薩行，修菩薩道。」 當時，善財童子禮拜遍行菩薩的足，圍繞無數圈，慇勤地瞻仰，然後告辭離去。 這時，善財童子因為善知識的教導，不顧惜自己的身命，不貪著財寶，不沉溺於五欲，不留戀眷屬，不看重王位，自在安樂，只希望教化引導一切眾生，使他們成熟；只希望莊嚴諸佛的剎土，普遍清凈；只希望供養一切如來，心中沒有疲倦厭煩；只希望證知諸法的真實本性，分明地顯現出來；只希望隨順甚深的法界，普遍無礙；只希望修集一切菩薩的大功德海，永遠不退轉；只希望恒常在一切劫中修菩薩行；只希望普遍進入一切如來的集會道場；只希望進入一個三昧門，普遍顯現各種三昧門的自在神力；只希望在佛陀的一個法輪中，普遍持有一切如來的法輪；只希望在佛陀的一個毛孔中
【English Translation】 English version: Speaking the Dharma with various colored bodies, various forms, and various sounds, enabling all those beings to receive benefits. Good man! I only know this all-pervading Bodhisattva practice that reaches everywhere and is in accordance with all. Just like the Bodhisattva Mahasattvas (Great Bodhisattvas), they attain bodies that are no different from those of sentient beings, attain samadhis (meditative states) equal in number to all sentient beings, universally enter all realms with transformation bodies, manifest birth in all places, their pure light illuminates the entire Dharma realm, and all who see them receive benefits. They abide in all kalpas (eons) with unobstructed vows, attain countless and unequaled practices like Indra's net, constantly and diligently benefit all sentient beings, and although they dwell among countless afflictions, they are not tainted or attached. They treat all sentient beings of the three times equally, illuminate everywhere with the wisdom of no-self, and increase good roots with the treasury of great compassion. How can I know or speak of their meritorious practices and pure wisdom? Good man! In this southern direction, there is a country named Vast, and there is a settlement named after the country. Therein lives an elder who sells incense, named 'Complete Utpala Flower' (Complete Blue Lotus). Go to him and ask how Bodhisattvas learn the Bodhisattva practice and cultivate the Bodhisattva path. At that time, Sudhana (Good Wealth) bowed at the feet of Samantagami (All-Pervading), circumambulated him countless times, gazed at him with reverence, and then took his leave. At this time, Sudhana, due to the teachings of the wise teacher, did not care for his own life, was not attached to wealth, did not indulge in the five desires, was not attached to his family, did not value the throne, and was free and at ease. He only wished to teach and guide all sentient beings, enabling them to mature; he only wished to adorn the Buddha lands, making them universally pure; he only wished to make offerings to all Tathagatas (Thus Come Ones), without weariness or aversion in his heart; he only wished to realize the true nature of all dharmas (teachings), making them clearly manifest; he only wished to accord with the profound Dharma realm, universally without obstruction; he only wished to cultivate the great ocean of merits of all Bodhisattvas, never retreating; he only wished to cultivate the Bodhisattva practice in all kalpas; he only wished to universally enter the assemblies and practice places of all Tathagatas; he only wished to enter one samadhi gate, universally manifesting the free and divine powers of all samadhi gates; he only wished to hold the Dharma wheel of all Tathagatas within one Dharma wheel of the Buddha; he only wished to
，見一切佛心無厭足；唯愿證得智慧光明，能持一切諸佛法藏；專求此等諸佛菩薩所有功德。漸次遊行，至廣博國及其聚落，普遍尋求鬻香長者。
見已前詣，頂禮其足，繞無數匝，合掌而立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，欲求一切佛平等智慧、欲滿一切佛無量大愿、欲凈一切佛最上色身、欲見一切佛清凈法身、欲知一切佛廣大智身、欲凈治一切菩薩諸行、欲照明一切菩薩三昧、欲安住一切菩薩總持、欲堅牢一切菩薩功德、欲除滅一切所有障礙、欲遊行一切十方世界，而未知菩薩云何學菩薩行？云何修菩薩道而能出生一切種智？」
長者告言：「善哉！善哉！善男子！汝乃能發阿耨多羅三藐三菩提心。善男子！我善別知一切諸香；所謂：一切香、一切燒香、一切涂香、一切末香，亦知調合如是香法；又知如是一切香王所出之處；又善了知天香、龍香、夜叉香、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等所有諸香；又善了知治諸病香、斷諸惡香、除憂惱香、生染愛香、增煩惱香、滅煩惱香、令于有為生樂著香、令于有為生厭離香、舍諸驕逸香、聞法歡喜香、發心唸佛香、證解法門香、聖所受用香、一切菩薩差別香、一切菩薩地位香。如是等香及調和法，形相生起，出現成
【現代漢語翻譯】 現代漢語譯本 見到一切佛時，心中沒有厭倦滿足；只願證得智慧光明，能夠持有所有諸佛的法藏；專心尋求這些諸佛菩薩所擁有的功德。逐漸地，到達廣博國及其村落，普遍地尋找賣香的長者。 見到長者后，走到他面前，頂禮他的雙足，圍繞他無數圈，合掌站立，說道：『聖者！我已先發起了阿耨多羅三藐三菩提心（無上正等正覺之心），想要尋求一切佛的平等智慧、想要滿足一切佛的無量大愿、想要清凈一切佛的最上色身、想要見到一切佛的清凈法身、想要知曉一切佛的廣大智身、想要清凈治理一切菩薩的修行、想要照亮一切菩薩的三昧（禪定）、想要安住一切菩薩的總持（記憶和理解能力）、想要堅固一切菩薩的功德、想要消除一切所有的障礙、想要**一切十方世界，但是不知道菩薩如何學習菩薩的修行？如何修菩薩道才能出生一切種智（佛的一切智慧）？』 長者說道：『好啊！好啊！善男子！你竟然能夠發起阿耨多羅三藐三菩提心。善男子！我善於辨別一切諸香；所謂：一切香、一切燒香、一切涂香、一切末香，也知道如何調和這些香的方法；又知道這些一切香王所產出的地方；又善於瞭解天香、龍香、夜叉香、乾闥婆（天樂神）、阿修羅（非天）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人、非人等所有諸香；又善於瞭解治療各種疾病的香、斷除各種惡行的香、消除憂愁煩惱的香、產生愛染的香、增長煩惱的香、滅除煩惱的香、使人對有為法產生執著的香、使人對有為法產生厭離的香、捨棄各種驕傲放逸的香、聽聞佛法歡喜的香、發心唸佛的香、證悟解脫法門的香、聖者所受用的香、一切菩薩的差別香、一切菩薩地位的香。像這些香以及調和的方法，它們的形狀、產生、出現、成就，我都了知。』
【English Translation】 English version Seeing all Buddhas, there is no satiety in my heart; I only wish to attain the light of wisdom, to be able to hold all the Dharma treasures of all Buddhas; I seek exclusively the merits possessed by all these Buddhas and Bodhisattvas. Gradually, I arrived at the country of Guangbo and its villages, universally seeking the elder who sells incense. Having seen him, I approached, bowed at his feet, circled him countless times, stood with palms together, and said: 'Holy one! I have already generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), desiring to seek the equal wisdom of all Buddhas, desiring to fulfill the immeasurable great vows of all Buddhas, desiring to purify the supreme form body of all Buddhas, desiring to see the pure Dharma body of all Buddhas, desiring to know the vast wisdom body of all Buddhas, desiring to purify and govern all the practices of Bodhisattvas, desiring to illuminate all the Samadhis (meditative absorptions) of Bodhisattvas, desiring to abide in all the Dharanis (retentive memory and understanding) of Bodhisattvas, desiring to solidify all the merits of Bodhisattvas, desiring to eliminate all obstacles, desiring to ** all the ten directions of the world, but I do not know how a Bodhisattva learns the practice of a Bodhisattva? How does one cultivate the Bodhisattva path to give birth to all-knowing wisdom (Buddha's omniscience)?' The elder said: 'Excellent! Excellent! Good man! You are indeed able to generate the mind of Anuttara-samyak-sambodhi. Good man! I am skilled in distinguishing all kinds of incense; that is, all incense, all burning incense, all anointing incense, all powdered incense, and I also know how to blend these incense methods; I also know the places where all these incense kings are produced; I am also skilled in understanding the incense of gods, dragons, yakshas, gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpents), humans, non-humans, and all other kinds of incense; I am also skilled in understanding the incense that cures various diseases, the incense that cuts off evil deeds, the incense that eliminates sorrow and distress, the incense that generates attachment, the incense that increases afflictions, the incense that extinguishes afflictions, the incense that makes one attached to conditioned phenomena, the incense that makes one disgusted with conditioned phenomena, the incense that abandons all pride and arrogance, the incense that brings joy upon hearing the Dharma, the incense that inspires the mind to recite the Buddha's name, the incense that realizes the Dharma gate of liberation, the incense used by the saints, the different incense of all Bodhisattvas, the incense of all Bodhisattva stages. I know all about these kinds of incense and their blending methods, their forms, arising, appearance, and accomplishment.'
就，清凈安隱，方便境界，威力業用，所從根本，隨處、隨人種類差別，如是一切我皆了知。善男子！人間有香名曰龍藏，因龍斗生；若燒一丸大如油麻，即能興起大香焰云，猶如帝網彌覆王都，於七日中雨細香雨；若著身者身即金色，若著衣服皆悉變成拘蘇摩華色，若因風吹入宮殿中，一切臺殿、樓閣、堂宇皆悉變為拘蘇摩華色；眾生嗅者，七日七夜歡喜充滿，身心快樂，惑熱清涼，無有諸病及諸煩惱，不相侵害，離諸憂苦，不驚不怖，不迷不亂，慈心相向，志意清凈；我知是已，如應說法，令其決定發阿耨多羅三藐三菩提心。善男子！摩羅耶山出栴檀香，名曰牛頭，若以涂身，設入火坑，火不能燒；善男子！海中有香，名無能勝，若以涂鼓及諸螺貝，其聲發時一切敵軍悉皆退散；善男子！阿那婆達多池邊，出沉水香，名蓮華藏，若燒一丸如麻子大，香氣普熏閻浮提界，眾生聞者，離一切罪戒品清凈；善男子！雪山有香，名具足明相，若有眾生嗅此香者，其心決定離諸染著，我為說法，莫不皆得離垢圓滿清凈三昧；善男子！羅剎界中有香，名海藏，其香但為轉輪王用，若燒一丸，香氣所熏王及四軍皆騰虛空游止自在；善男子！善法堂中有香，名香性莊嚴，若燒一丸熏彼天眾，普令發起唸佛之心；善男子！須夜摩天有
香，名凈藏性，若燒一丸熏彼天眾，莫不雲集彼天王所，恭敬聽聞王所說法；善男子！兜率天中有香，名信度嚩啰，於一生所繫菩薩座前，若燒一丸，興大香云，遍覆法界，普雨一切諸供養具，供養一切如來道場菩薩眾會；善男子！妙變化天有香，名奪意性，若燒一丸，於七日中普雨一切不可思議諸莊嚴具。善男子！我唯知此調和香法，如諸菩薩摩訶薩遠離一切諸惡習氣為無垢香，永斷煩惱眾魔罥索，超諸有趣，得如幻智，于諸世間皆無染著，具足圓滿無所著戒，凈無著智，行無著境，於一切處悉無有著，其心平等無著、無依；而我何能知其妙行、說其功德、顯其所有清凈戒品、示其所作無過失業、闡其所有無過失智、辨其離染三業行門？善男子！於此南方有一大城，名曰樓閣；彼有船師，名婆施羅；汝詣彼問菩薩云何學菩薩行，修菩薩道。」
時，善財童子禮長者足，繞無數匝，慇勤瞻仰，一心戀慕，辭退而去。
爾時，善財童子一心正念，向樓閣城，隨順思惟，觀察道路；所謂：觀道高卑、觀道夷險、觀道凈穢、觀道安危、觀道曲直。漸次而行，作如是念：「我當親近彼善知識；善知識者是成就修行諸波羅蜜增勝道因，善知識者是成就修行普入法界無礙道因，善知識者是成就修行攝取一切眾生智道因
【現代漢語翻譯】 現代漢語譯本：香，名為凈藏性（意為清凈的藏性），如果燒一丸，熏到那些天眾，沒有不聚集到那位天王那裡，恭敬地聽聞天王所說的法；善男子！兜率天（欲界六天之一，彌勒菩薩所居之處）中有香，名為信度嚩啰（意為信度之光），在將要一生補處的菩薩座前，如果燒一丸，會興起巨大的香云，遍佈整個法界，普遍降下一切供養的器具，供養一切如來道場的菩薩眾會；善男子！妙變化天（欲界六天之一）有香，名為奪意性（意為奪取心意），如果燒一丸，在七天之中普遍降下一切不可思議的莊嚴器具。善男子！我只知道這些調和香的方法，像那些菩薩摩訶薩（意為大菩薩）遠離一切惡習氣，以無垢的清凈為香，永遠斷除煩惱和眾魔的羅網，超越一切有情趣，得到如幻的智慧，對於世間的一切都沒有染著，具足圓滿無所執著的戒律，清凈無執著的智慧，行於無執著的境界，在一切處都沒有執著，他們的心平等無執著、無所依賴；而我怎麼能知道他們的微妙行為、說出他們的功德、顯示他們所有的清凈戒品、展示他們所作的無過失的業、闡明他們所有的無過失的智慧、辨別他們離染的三業行為呢？善男子！在這南方有一座大城，名叫樓閣；那裡有一位船師，名叫婆施羅（意為船主）；你到他那裡去問，菩薩如何學習菩薩行，修菩薩道。」 當時，善財童子禮拜長者的腳，繞了無數圈，慇勤地瞻仰，一心戀慕，告辭退去。 這時，善財童子一心正念，向樓閣城走去，隨順地思惟，觀察道路；所謂：觀察道路的高低、觀察道路的平坦與險峻、觀察道路的清凈與污穢、觀察道路的安全與危險、觀察道路的彎曲與筆直。漸漸地行走，心中這樣想：『我應當親近那位善知識；善知識是成就修行各種波羅蜜（意為到彼岸）增勝的道因，善知識是成就修行普遍進入法界無礙的道因，善知識是成就修行攝取一切眾生智慧的道因。』
【English Translation】 English version: Fragrance, named 'Pure Treasury Nature,' if one pellet is burned and its scent reaches those heavenly beings, they will all gather at the heavenly king's place, respectfully listening to the Dharma spoken by the king. Good man! In the Tusita Heaven (one of the six heavens of the desire realm, where Bodhisattva Maitreya resides), there is a fragrance named 'Sindhura' (meaning 'Sindhura's Light'). If one pellet is burned before the seat of a Bodhisattva who is bound to one more life, it will raise a great cloud of fragrance, covering the entire Dharma realm, universally raining down all kinds of offerings, to offer to all the Bodhisattva assemblies in the Tathagata's (meaning 'Thus Come One') place of enlightenment. Good man! In the Paranirmitavasavartin Heaven (one of the six heavens of the desire realm), there is a fragrance named 'Captivating Nature' (meaning 'Capturing the Mind'). If one pellet is burned, it will universally rain down all kinds of inconceivable adornments for seven days. Good man! I only know these methods of blending fragrances. Like those Bodhisattva Mahasattvas (meaning 'Great Bodhisattvas') who are far from all evil habits, they use purity as their fragrance, eternally cutting off afflictions and the nets of all demons, transcending all realms of existence, attaining wisdom like an illusion, having no attachment to anything in the world, possessing complete and perfect precepts without attachment, pure wisdom without attachment, acting in a realm without attachment, having no attachment in any place, their minds are equal, without attachment, without reliance. How can I know their subtle actions, speak of their merits, reveal all their pure precepts, show their faultless actions, explain all their faultless wisdom, and distinguish their pure three karmic actions? Good man! In this southern region, there is a great city named 'Lofty Pavilion'; there is a boatman named 'Varshira' (meaning 'Boat Owner'); go to him and ask how Bodhisattvas learn the Bodhisattva practices and cultivate the Bodhisattva path. At that time, Sudhana (meaning 'Wealthy One') bowed at the elder's feet, circled him countless times, gazed at him with earnest admiration, and with a heart full of longing, bid farewell and departed. Then, Sudhana, with a focused mind, headed towards the city of Lofty Pavilion, following his thoughts, observing the road; that is, observing the road's height and lowliness, observing the road's smoothness and ruggedness, observing the road's purity and filth, observing the road's safety and danger, observing the road's curves and straightness. Gradually walking, he thought to himself: 'I should draw near to that good teacher; a good teacher is the cause of the path that achieves the increase of all Paramitas (meaning 'Perfections'), a good teacher is the cause of the path that achieves the unobstructed entry into the entire Dharma realm, a good teacher is the cause of the path that achieves the wisdom of embracing all sentient beings.'
，善知識者是成就修行令一切眾生不墮險惡道因，善知識者是成就修行令一切眾生離邪業道因，善知識者是成就修行令一切眾生滅煩惱道因，善知識者是成就修行令一切眾生除惡慧道因，善知識者是成就修行令一切眾生離憍慢道因，善知識者是成就修行令一切眾生拔惡刺道因，善知識者是成就修行令一切眾生舍惡見道因，善知識者是成就修行令一切眾生至一切智城道因。何以故？于善知識處得一切善法故，依善知識力得一切智道故；善知識者難見難遇。」于善知識如是思惟，勤求作意，漸次前行。到彼城已，見彼船師在城門外海岸上住，百千商人大眾圍繞，說大海法，方便開示佛功德海；即前往詣，頂禮其足，繞無數匝，一心合掌；白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行，云何修菩薩道，我聞聖者善能誘誨，愿為我說。」
船師告言：「善哉！善哉！善男子！汝已能發阿耨多羅三藐三菩提心，今復能問生大智因、斷除一切生死苦因、往一切智大寶洲因、成就不壞趣大乘因、遠離二乘怖生死因、住諸三昧生智慧因、遍行菩薩微細行因、乘大愿車游菩薩行清凈道因、以菩薩行莊嚴無壞智清凈道因、普觀一切十方諸佛皆無障礙清凈道因、速能趣入一切諸佛甚深智海清凈道因。善男子
【現代漢語翻譯】 現代漢語譯本：『善知識』是成就修行，使一切眾生不墮入險惡道的因；『善知識』是成就修行，使一切眾生遠離邪業道的因；『善知識』是成就修行，使一切眾生滅除煩惱道的因；『善知識』是成就修行，使一切眾生去除惡慧道的因；『善知識』是成就修行，使一切眾生遠離驕慢道的因；『善知識』是成就修行，使一切眾生拔除惡刺道的因；『善知識』是成就修行，使一切眾生捨棄惡見道的因；『善知識』是成就修行，使一切眾生到達一切智城（指佛的智慧）的因。為什麼呢？因為在『善知識』處可以得到一切善法，依靠『善知識』的力量可以得到一切智慧之道；『善知識』是難以見到和遇到的。」對於『善知識』應該這樣思惟，勤奮尋求，用心專注，逐漸向前行進。到達那座城后，看見那位船師在城門外的海岸上住著，被成百上千的商人大眾圍繞，講述大海的法則，方便開示佛的功德海；他立即前往，頂禮船師的腳，繞了無數圈，一心合掌；說道：「聖者！我已先發了阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道菩薩如何學習菩薩行，如何修行菩薩道，我聽說聖者您善於引導教誨，希望您能為我講說。」 船師說道：『好啊！好啊！善男子！你已經能夠發起阿耨多羅三藐三菩提心，現在又能問及生起大智慧的因、斷除一切生死苦的因、前往一切智大寶洲的因、成就不會壞滅的大乘的因、遠離二乘（聲聞和緣覺）畏懼生死的因、安住于各種三昧（禪定）生起智慧的因、普遍實行菩薩微細行為的因、乘坐大愿之車遊歷菩薩行清凈道的因、以菩薩行莊嚴無壞智慧清凈道的因、普遍觀察一切十方諸佛皆無障礙清凈道的因、迅速能夠進入一切諸佛甚深智慧海清凈道的因。善男子！』
【English Translation】 English version: 『A virtuous friend』 is the cause of accomplishing practice, enabling all sentient beings not to fall into dangerous and evil paths; 『a virtuous friend』 is the cause of accomplishing practice, enabling all sentient beings to depart from evil karmic paths; 『a virtuous friend』 is the cause of accomplishing practice, enabling all sentient beings to extinguish the path of afflictions; 『a virtuous friend』 is the cause of accomplishing practice, enabling all sentient beings to remove the path of evil wisdom; 『a virtuous friend』 is the cause of accomplishing practice, enabling all sentient beings to depart from the path of arrogance; 『a virtuous friend』 is the cause of accomplishing practice, enabling all sentient beings to uproot the path of evil thorns; 『a virtuous friend』 is the cause of accomplishing practice, enabling all sentient beings to abandon the path of evil views; 『a virtuous friend』 is the cause of accomplishing practice, enabling all sentient beings to reach the city of all-knowing wisdom (Buddha's wisdom). Why is this so? Because in the presence of 『a virtuous friend』 one can obtain all good dharmas, and relying on the power of 『a virtuous friend』 one can obtain the path of all wisdom; 『a virtuous friend』 is difficult to see and encounter.」 One should contemplate 『a virtuous friend』 in this way, diligently seek, focus the mind, and gradually move forward. Having arrived at that city, he saw that boatman dwelling on the shore outside the city gate, surrounded by hundreds and thousands of merchants, speaking about the laws of the great ocean, skillfully revealing the ocean of Buddha's merits; he immediately went forward, bowed at the boatman's feet, circumambulated him countless times, and with a single-mindedness, joined his palms; he said: 「Holy one! I have already generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment), but I do not yet know how a Bodhisattva learns the Bodhisattva practices, how to cultivate the Bodhisattva path. I have heard that you, holy one, are skilled in guiding and teaching, I wish you would speak for me.」 The boatman said: 『Excellent! Excellent! Good man! You have already been able to generate the mind of Anuttara-samyak-sambodhi, and now you are able to ask about the cause of generating great wisdom, the cause of cutting off all suffering of birth and death, the cause of going to the great treasure island of all-knowing wisdom, the cause of accomplishing the indestructible Great Vehicle, the cause of departing from the fear of birth and death of the Two Vehicles (Śrāvakas and Pratyekabuddhas), the cause of dwelling in various samadhis (meditative states) to generate wisdom, the cause of universally practicing the subtle practices of Bodhisattvas, the cause of riding the great vow vehicle to travel the pure path of Bodhisattva practices, the cause of adorning the pure path of indestructible wisdom with Bodhisattva practices, the cause of universally observing all Buddhas in the ten directions without any obstruction, the cause of quickly entering the pure path of the profound ocean of wisdom of all Buddhas. Good man!』
！我在海岸樓閣大城，凈修菩薩大悲幢行。
「善男子！我普觀察閻浮提內貧窮眾生，為饒益故修種種行，隨其所愿悉令滿足；先以世間珍寶、飲食充足其意，復施法財令其歡喜，令修福行，令生智道，令增善根力，令發菩提心，令凈菩提愿，令堅大悲力，令修能滅生死道，令起不捨生死行，令攝眾生海，令修功德海，令照諸法海，令見諸佛海，令入種智海。善男子！我住於此如是思惟、如是作意、如是勤求、如是利益、如是安樂一切眾生。善男子！我知海中一切寶洲、一切寶處、一切寶性、一切寶根、一切寶種、一切寶類；我又能知凈一切寶、鉆一切寶、出一切寶、作一切寶、一切寶器、一切寶用、一切寶境界、一切寶光明。我又能知一切龍宮、一切夜叉宮、一切羅剎宮、一切部多宮，如是一切差別住處，皆善迴避，免其諸難。亦知大海漩澓淺深，波濤遠近，水色好惡，種種不同；亦善別知日月星辰列宿迴轉，執行度數，變異災祥，晝夜晷漏，時分延促；亦知其船鐵木堅脆，機關澀滑，水之大小，風之逆順，左右旋轉安危之相，可行則行，可止則止。我以如是種種方便，常能利益一切眾生。善男子！我以好船運諸商眾，行安隱道，示其寂靜無恐怖相；復為說法令其歡喜，隨所樂欲引至寶洲與諸珍寶咸使充足，
【現代漢語翻譯】 現代漢語譯本：我身處海岸樓閣大城，精進修習菩薩的大悲幢行（菩薩以大悲心為旗幟的修行）。 『善男子！我普遍觀察閻浮提（我們所居住的這個世界）內的貧窮眾生，爲了利益他們而修習種種善行，隨順他們的願望使他們都得到滿足；先用世間的珍寶、飲食來滿足他們的心意，再施予佛法之財使他們歡喜，讓他們修習福德之行，讓他們生起智慧之道，讓他們增長善根的力量，讓他們發起菩提心（覺悟之心），讓他們清凈菩提愿（成佛的願望），讓他們堅定大悲的力量，讓他們修習能夠滅除生死的道，讓他們發起不捨棄生死的行為，讓他們攝受眾生的大海，讓他們修習功德的大海，讓他們照見諸法的大海，讓他們見到諸佛的大海，讓他們進入一切智慧的大海。善男子！我安住於此，像這樣思惟、像這樣作意、像這樣勤求、像這樣利益、像這樣安樂一切眾生。善男子！我知道海中一切寶洲、一切寶藏之處、一切寶物的性質、一切寶物的根源、一切寶物的種類、一切寶物的類別；我又能知道如何凈化一切寶物、如何開採一切寶物、如何取出一切寶物、如何製作一切寶物、一切寶物器具、一切寶物用途、一切寶物境界、一切寶物光明。我又能知道一切龍宮、一切夜叉宮（守護神居所）、一切羅剎宮（惡鬼居所）、一切部多宮（鬼神居所），像這樣一切不同的住處，都能善巧地避開，免除其中的各種災難。也知道大海的漩渦深淺，波濤的遠近，水色的好壞，種種不同；也善於辨別日月星辰的排列執行，執行的度數，變異的災禍和吉祥，晝夜的時間長短，時辰的快慢；也知道船隻的鐵木堅固與否，機關的澀滯與否，水的大小，風的順逆，左右旋轉的安危情況，可以航行就航行，可以停止就停止。我用像這樣的種種方便，常常能夠利益一切眾生。善男子！我用好的船隻運送各位商人，行走在安穩的道路上，向他們展示寂靜沒有恐怖的景象；又為他們說法使他們歡喜，隨順他們所喜愛的，引導他們到達寶洲，使他們得到各種珍寶，都使他們充足。』
【English Translation】 English version: I am in the great city of the coastal pavilion, diligently cultivating the Bodhisattva's great compassion banner practice (the practice of a Bodhisattva with great compassion as their banner). 'Good man! I universally observe the poor sentient beings within Jambudvipa (the world we inhabit), and for the sake of benefiting them, I cultivate various practices, fulfilling all their wishes; first, I satisfy their minds with worldly treasures and food, and then I bestow the wealth of Dharma to make them joyful, enabling them to cultivate meritorious deeds, enabling them to generate the path of wisdom, enabling them to increase the power of good roots, enabling them to arouse the Bodhi mind (the mind of enlightenment), enabling them to purify the Bodhi vow (the vow to become a Buddha), enabling them to strengthen the power of great compassion, enabling them to cultivate the path that can extinguish birth and death, enabling them to initiate the practice of not abandoning birth and death, enabling them to gather the ocean of sentient beings, enabling them to cultivate the ocean of merit, enabling them to illuminate the ocean of all dharmas, enabling them to see the ocean of all Buddhas, enabling them to enter the ocean of all wisdom. Good man! I abide here, thinking in this way, intending in this way, diligently seeking in this way, benefiting in this way, and bringing peace and happiness to all sentient beings in this way. Good man! I know all the treasure islands in the sea, all the places of treasure, all the natures of treasure, all the roots of treasure, all the kinds of treasure, all the categories of treasure; I also know how to purify all treasures, how to mine all treasures, how to extract all treasures, how to make all treasures, all treasure utensils, all treasure uses, all treasure realms, and all treasure lights. I also know all the dragon palaces, all the Yaksha palaces (abodes of guardian deities), all the Rakshasa palaces (abodes of evil spirits), all the Bhuta palaces (abodes of ghosts and spirits), and all such different abodes, and I can skillfully avoid them, escaping their various calamities. I also know the depths of the sea's whirlpools, the distances of the waves, the good and bad colors of the water, and their various differences; I am also skilled at discerning the arrangement and movement of the sun, moon, and stars, the degrees of their movement, the calamities and auspiciousness of their changes, the length of day and night, and the speed of time; I also know whether the ships' iron and wood are strong or weak, whether the mechanisms are smooth or stiff, the size of the water, the favorable or unfavorable winds, the safety of turning left and right, and whether to sail or stop. With such various skillful means, I am always able to benefit all sentient beings. Good man! I use good ships to transport all merchants, traveling on safe paths, showing them a peaceful and non-terrifying scene; I also preach the Dharma to make them joyful, following what they desire, guiding them to the treasure islands, and providing them with various treasures, making them all satisfied.'
然後將領還閻浮提。善男子！我將大船如是往來，從昔至今未曾損壞，若有眾生得見我身聞我法者，令其永不怖生死海，必得入於一切智海，必能竭盡諸愛慾海，能以智光照三世海，能盡一切眾生苦海，能凈一切眾生心海，速能嚴凈一切剎海，普能往詣十方佛海，普知一切眾生根海，普了一切眾生行海，普順一切眾生性海。善男子！我唯得此大悲幢行，若有眾生見聞憶念與我同住，皆悉不空，如諸菩薩摩訶薩，善能游涉生死大海，能不染著諸煩惱海，能捨一切諸妄見海，能觀一切諸法性海，能以四攝攝眾生海，能善安住一切智海，能滅一切眾生著海，能平等住一切時海，能以神通度眾生海，能以其時調眾生海，而我云何能知、能說彼功德行？善男子！於此南方有一城邑，名樂瓔珞；中有長者名為最勝，汝詣彼問菩薩云何學菩薩行，修菩薩道。」
時，善財童子禮船師足，繞無數匝，慇勤瞻仰，悲泣流淚；求善知識心無厭足，于善知識增戀慕心、增愛樂心，一心觀察，辭退而去。
大方廣佛華嚴經卷第十四 大正藏第 10 冊 No. 0293 大方廣佛華嚴經
大方廣佛華嚴經卷第十五
罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品
爾時，善財童子于諸眾生，起大慈
【現代漢語翻譯】 現代漢語譯本：然後我將帶領他們返回閻浮提（Jambudvipa，指我們所居住的這個世界）。善男子！我駕駛著這樣的大船往來，從過去到現在從未損壞。如果有眾生能夠見到我的身形，聽到我所說的法，我將使他們永遠不再畏懼生死的苦海，必定能夠進入一切智慧之海，必定能夠竭盡一切愛慾之海，能夠用智慧的光芒照亮過去、現在、未來三世之海，能夠窮盡一切眾生的苦海，能夠凈化一切眾生的心海，迅速能夠莊嚴清凈一切佛剎之海，普遍能夠前往十方諸佛的佛海，普遍知曉一切眾生的根性之海，普遍瞭解一切眾生的行為之海，普遍順應一切眾生的本性之海。善男子！我僅僅獲得了這種大悲幢的修行。如果有眾生見到、聽到、憶念我，或者與我同住，都不會徒勞無功，就像諸位菩薩摩訶薩一樣，善於遊歷生死的大海，能夠不被各種煩惱之海所污染，能夠捨棄一切虛妄見解之海，能夠觀察一切諸法的本性之海，能夠用四攝法來攝受眾生之海，能夠安穩地安住於一切智慧之海，能夠滅除一切眾生的執著之海，能夠平等地安住於一切時劫之海，能夠用神通來度化眾生之海，能夠適時地調伏眾生之海。而我，又怎麼能夠知道、能夠說盡他們的功德和修行呢？善男子！在這南方，有一座城邑，名叫樂瓔珞（Loka-vyuha），城中有一位長者，名叫最勝（Uttama），你到那裡去請教他，菩薩是如何學習菩薩的修行，修持菩薩的道業的。」 當時，善財童子禮拜船師的腳，圍繞無數圈，慇勤地瞻仰，悲傷地哭泣流淚；他求善知識的心沒有厭倦，對善知識增長了戀慕之心、愛樂之心，一心觀察，然後告辭離去。 《大方廣佛華嚴經》卷第十四 大正藏第 10 冊 No. 0293 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第十五 罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品 當時，善財童子對一切眾生，生起了大慈悲心。
【English Translation】 English version: Then I will lead them back to Jambudvipa (the world where we live). Good man! I have been sailing this great ship back and forth, and it has never been damaged from the past until now. If there are sentient beings who can see my form and hear the Dharma I speak, I will make them never fear the sea of birth and death, they will surely be able to enter the sea of all wisdom, they will surely be able to exhaust all the sea of desires, they will be able to illuminate the three seas of past, present, and future with the light of wisdom, they will be able to exhaust all the sea of suffering of sentient beings, they will be able to purify the sea of minds of all sentient beings, they will quickly be able to adorn and purify all the seas of Buddha-lands, they will universally be able to go to the seas of Buddhas in the ten directions, they will universally know the seas of roots of all sentient beings, they will universally understand the seas of actions of all sentient beings, they will universally accord with the seas of natures of all sentient beings. Good man! I have only attained this practice of the great banner of compassion. If there are sentient beings who see, hear, remember me, or live with me, they will not be in vain, just like the Bodhisattva Mahasattvas, who are good at traveling through the great sea of birth and death, who are able not to be defiled by the sea of various afflictions, who are able to abandon all the sea of false views, who are able to observe the sea of the nature of all dharmas, who are able to gather the sea of sentient beings with the four means of gathering, who are able to dwell peacefully in the sea of all wisdom, who are able to extinguish the sea of attachments of all sentient beings, who are able to dwell equally in the sea of all times, who are able to liberate the sea of sentient beings with supernatural powers, who are able to tame the sea of sentient beings at the right time. And how can I know, how can I speak of their merits and practices? Good man! In this southern direction, there is a city called Loka-vyuha, and in the city there is an elder named Uttama. Go there and ask him how Bodhisattvas learn the practice of Bodhisattvas and cultivate the path of Bodhisattvas.』 At that time, Sudhana (Shancai Tongzi) bowed at the feet of the shipmaster, circled him countless times, gazed at him with reverence, and wept with sorrow; his heart for seeking good knowledge was not weary, he increased his longing and love for good knowledge, observed with all his heart, and then took his leave. The Avatamsaka Sutra, Volume 14 Taisho Tripitaka Volume 10, No. 0293, The Avatamsaka Sutra The Avatamsaka Sutra, Volume 15 Translated by Tripitaka Prajna of Kipin under Imperial Decree, Entering the Inconceivable Liberation Realm, Universal Vows and Practices of Samantabhadra At that time, Sudhana (Shancai Tongzi) arose great compassion for all sentient beings.
普遍心，起大悲潤澤心，思惟相續曾無間斷，福德智慧具足莊嚴，正見圓滿離諸塵垢，證法平等心無高下，隨順悟入一切智道，拔不善刺滅一切障，了達甚深覺法自性，堅固精進以為墻塹，不思議三昧而為園苑，以慧日光破無明闇，以方便風開智慧華，以廣大愿充滿法界，心常現入一切智城；如是勤求菩薩之道，漸次往詣樂瓔珞城，到彼詢求最勝長者。見在城東大莊嚴幢無憂林中，無量商人百千長者眾所圍繞，理斷人間種種事務，因為宣揚出世之法，令離見慢及我、我所，舍所積聚眷屬珍財，滅除慳嫉一切疑執，心得清凈無諸穢濁，獲凈信力，常樂見佛，受持佛法，生菩薩力，起菩薩行，入菩薩三昧，得菩薩智慧，住菩薩正念，增菩薩樂欲，發起無上菩提之心。
爾時，善財即至其所，以身投地，頂禮其足，良久乃起，以尊重心白言：「聖者！我是善財！我是善財！我專尋求菩薩勝行。菩薩云何學菩薩行？菩薩云何修菩薩道？隨修學時，常能化度一切眾生，常能現見一切諸佛，常得聽聞一切佛法，常能住持一切佛法，常能趣入一切法門，入一切剎學菩薩行，常能久住一切大劫，修菩薩道心無厭足，能知一切如來神力，能得一切如來護念，能入一切如來智慧。」
時，彼長者告善財言：「善哉！善哉！善男
【現代漢語翻譯】 現代漢語譯本 普遍發心，生起廣大的慈悲潤澤之心，思惟相續不斷，福德和智慧都具足莊嚴，正見圓滿，遠離一切塵垢，證悟諸法平等，心中沒有高下之分，隨順覺悟而進入一切智之道，拔除不善的荊棘，滅除一切障礙，了達甚深覺悟的法性，以堅固的精進作為城墻，以不可思議的三昧作為園林，用智慧的日光破除無明的黑暗，用方便的風吹開智慧的花朵，用廣大的願力充滿法界，心常顯現進入一切智的城池；像這樣勤奮地尋求菩薩之道，逐漸前往樂瓔珞城，到達那裡去拜訪最殊勝的長者。見到他在城東大莊嚴幢無憂林中，被無數的商人、成百上千的長者所圍繞，處理人間各種事務，併爲他們宣揚出世之法，使他們遠離見解上的傲慢以及對『我』和『我所』的執著，捨棄所積聚的眷屬和珍寶財富，滅除慳吝嫉妒以及一切疑惑執著，使他們的心清凈沒有污穢，獲得清凈的信心，常常樂於見到佛，受持佛法，生起菩薩的力量，發起菩薩的修行，進入菩薩的三昧，獲得菩薩的智慧，安住于菩薩的正念，增長菩薩的喜樂，發起無上菩提之心。 那時，善財童子就來到他的住所，以身體投地，頂禮他的雙足，過了很久才起身，以恭敬的心情稟告說：『聖者！我是善財！我是善財！我專心尋求菩薩殊勝的修行。菩薩如何學習菩薩的修行？菩薩如何修持菩薩之道？在修學的時候，如何才能常常化度一切眾生，常常能夠見到一切諸佛，常常能夠聽聞一切佛法，常常能夠住持一切佛法，常常能夠趣入一切法門，進入一切佛剎學習菩薩的修行，常常能夠長久地安住於一切大劫，修持菩薩之道而心中沒有厭倦，能夠知道一切如來的神力，能夠得到一切如來的護念，能夠進入一切如來的智慧。』 這時，那位長者告訴善財說：『善哉！善哉！善男子！'
【English Translation】 English version With a universal mind, generating a great compassionate and nourishing heart, contemplating continuously without interruption, possessing fully adorned merit and wisdom, perfect right view, free from all defilements, realizing the equality of all dharmas, with no sense of high or low in the mind, following the path of enlightenment into all-knowing wisdom, uprooting the thorns of unwholesomeness, eliminating all obstacles, understanding the profound nature of awakened dharma, using steadfast diligence as a fortress, using inconceivable samadhi as a garden, using the sunlight of wisdom to break through the darkness of ignorance, using the wind of skillful means to open the flowers of wisdom, using vast vows to fill the dharma realm, the mind constantly manifesting entry into the city of all-knowing wisdom; thus diligently seeking the bodhisattva path, gradually going to the city of Joyful Ornaments, arriving there to inquire of the most excellent elder. Seeing him in the Worry-Free Grove of the Great Adornment Banner east of the city, surrounded by countless merchants and hundreds and thousands of elders, managing various affairs of the human world, and proclaiming the dharma of transcendence, causing them to be free from pride in their views and attachment to 'self' and 'what belongs to self,' abandoning accumulated family and precious wealth, eliminating stinginess, jealousy, and all doubts and attachments, making their minds pure without defilement, obtaining the power of pure faith, always delighting in seeing the Buddha, receiving and upholding the Buddha's teachings, generating the power of a bodhisattva, initiating the practice of a bodhisattva, entering the samadhi of a bodhisattva, obtaining the wisdom of a bodhisattva, abiding in the right mindfulness of a bodhisattva, increasing the joy of a bodhisattva, and generating the mind of unsurpassed bodhi. At that time, Sudhana immediately went to his place, prostrated himself on the ground, bowed at his feet, and after a long while, arose, and with a respectful mind, said: 'Holy One! I am Sudhana! I am Sudhana! I am solely seeking the superior practices of a bodhisattva. How does a bodhisattva learn the practices of a bodhisattva? How does a bodhisattva cultivate the path of a bodhisattva? While cultivating and learning, how can one constantly transform and liberate all sentient beings, constantly be able to see all Buddhas, constantly be able to hear all the Buddha's teachings, constantly be able to uphold all the Buddha's teachings, constantly be able to enter all dharma gates, enter all Buddha-lands to learn the practices of a bodhisattva, constantly be able to abide for a long time in all great kalpas, cultivate the path of a bodhisattva without weariness in the mind, be able to know all the miraculous powers of the Tathagatas, be able to receive the protection of all the Tathagatas, be able to enter the wisdom of all the Tathagatas?' At that time, the elder said to Sudhana: 'Excellent! Excellent! Good man!'
子！汝已能發阿耨多羅三藐三菩提心。善男子！我已成就至一切處凈菩薩行法門，無體、無依、無作、無住神通之力。
「善男子！云何名為至一切處凈菩薩行法門？善男子！我於此三千大千世界欲界一切諸眾生中；所謂：一切三十三天、一切須夜摩天、一切兜率陀天、一切樂變化天、一切他化自在天、一切魔天及餘一切欲界所居部類眷屬、一切天、龍、夜叉、羅剎、鳩槃茶、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人與非人、村營城邑一切住處，諸眾生中，隨其所應而為說法。令舍非法，令息諍論，令除鬥戰，令止忿競，令破怨結，令解繫縛，令出牢獄，令免怖畏，令斷殺生，乃至邪見一切惡業不可作事皆令禁止；令其順行一切善法，諸可作事皆使正修；令其遍學一切技藝，于諸世間而作利益；為其分別種種諸論，隨其所應令生歡喜；令漸成熟，隨順一切諸外道眾，為說勝慧；令斷諸見、令入佛法；乃至色界一切梵天，我亦為其說如是法。如於此三千大千世界乃至十方十不可說百千億那由他佛剎極微塵數世界之中，我皆為其廣說正法；所謂：佛法、菩薩法、聲聞法、獨覺法；說地獄趣，說地獄眾生受苦差別，說向地獄道；說畜生趣，說畜生眾生受苦差別，說向畜生道；說閻羅王界，說閻羅王界受苦差別
【現代漢語翻譯】 現代漢語譯本： 『子！你已經能夠發起阿耨多羅三藐三菩提心（無上正等正覺之心）。善男子！我已經成就了至一切處凈菩薩行法門，這法門具有無體、無依、無作、無住的神通之力。
『善男子！什麼叫做至一切處凈菩薩行法門呢？善男子！我在這三千大千世界欲界的一切眾生中；包括：一切三十三天（欲界六天之第二天）、一切須夜摩天（欲界六天之第三天）、一切兜率陀天（欲界六天之第四天）、一切樂變化天（欲界六天之第五天）、一切他化自在天（欲界六天之第六天）、一切魔天以及其他一切欲界所居住的部類眷屬、一切天、龍、夜叉（能啖鬼之捷疾鬼）、羅剎（惡鬼）、鳩槃茶（甕形鬼）、乾闥婆（天樂神）、阿修羅（非天）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人與非人、村莊城鎮一切居住之處，在這些眾生中，我根據他們各自的情況為他們說法。讓他們捨棄非法，讓他們停止爭論，讓他們消除鬥爭，讓他們停止忿怒和競爭，讓他們破除怨恨的結，讓他們解除束縛，讓他們脫離牢獄，讓他們免除恐懼，讓他們斷絕殺生，乃至邪見等一切惡業不可做的事情都讓他們禁止；讓他們順應修行一切善法，所有可以做的事情都讓他們正確地修習；讓他們普遍學習一切技藝，在世間為眾生帶來利益；為他們分別講解各種論點，根據他們的情況讓他們生起歡喜；讓他們逐漸成熟，順應一切外道眾，為他們宣說殊勝的智慧；讓他們斷除各種見解，讓他們進入佛法；乃至一切梵天（色界天之總稱），我也為他們宣說這樣的法。就像在這三千大千世界，乃至十方十不可說百千億那由他佛剎極微塵數的世界之中，我都為他們廣泛宣說正法；包括：佛法、菩薩法、聲聞法、獨覺法；宣說地獄道，宣說地獄眾生所受的痛苦差別，宣說通向地獄的道路；宣說畜生道，宣說畜生眾生所受的痛苦差別，宣說通向畜生道的道路；宣說閻羅王界，宣說閻羅王界所受的痛苦差別
【English Translation】 English version: 『Son! You have already been able to generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and perfect enlightenment). Good man! I have already accomplished the Dharma gate of the Pure Bodhisattva Practice of Reaching All Places, which has the power of supernatural abilities that are without substance, without reliance, without action, and without dwelling.
『Good man! What is called the Dharma gate of the Pure Bodhisattva Practice of Reaching All Places? Good man! Among all the sentient beings in the desire realm of this three-thousand-great-thousand world; including: all the Trayastrimsha heavens (the second of the six heavens of the desire realm), all the Yama heavens (the third of the six heavens of the desire realm), all the Tushita heavens (the fourth of the six heavens of the desire realm), all the Nirmanarati heavens (the fifth of the six heavens of the desire realm), all the Paranirmitavasavartin heavens (the sixth of the six heavens of the desire realm), all the Mara heavens, and all other categories of beings and their retinues residing in the desire realm, all the devas, nagas, yakshas (swift ghosts that devour ghosts), rakshasas (evil ghosts), kumbhandas (pot-shaped ghosts), gandharvas (celestial musicians), asuras (non-gods), garudas (golden-winged birds), kinnaras (celestial musicians), mahoragas (great serpent gods), humans and non-humans, all the places of residence in villages and cities, among these sentient beings, I preach the Dharma according to their respective situations. I cause them to abandon what is not Dharma, I cause them to cease disputes, I cause them to eliminate fighting, I cause them to stop anger and competition, I cause them to break the knots of resentment, I cause them to release their bonds, I cause them to escape from prisons, I cause them to be free from fear, I cause them to cut off killing, and even all evil deeds such as wrong views that should not be done, I cause them to be prohibited; I cause them to follow and practice all good dharmas, all things that can be done, I cause them to practice correctly; I cause them to universally learn all skills, to bring benefits to sentient beings in the world; I explain various arguments for them, according to their situations, I cause them to generate joy; I cause them to gradually mature, to accord with all the non-Buddhist groups, I preach the supreme wisdom for them; I cause them to cut off various views, I cause them to enter the Buddha Dharma; even all the Brahma heavens (a general term for the heavens of the form realm), I also preach such Dharma for them. Just like in this three-thousand-great-thousand world, and even in the worlds as numerous as the extremely fine dust particles in the ten directions, ten inexpressible hundreds of thousands of billions of nayutas of Buddha lands, I widely preach the right Dharma for them; including: the Buddha Dharma, the Bodhisattva Dharma, the Shravaka Dharma, the Pratyekabuddha Dharma; I preach the hell realm, I preach the differences in suffering experienced by sentient beings in hell, I preach the path leading to hell; I preach the animal realm, I preach the differences in suffering experienced by sentient beings in the animal realm, I preach the path leading to the animal realm; I preach the realm of King Yama, I preach the differences in suffering experienced in the realm of King Yama
，說向閻羅王界道；說天世間，說天世間受樂差別，說向天世間道；說人世間，說人世間受苦受樂，說向人世間道。
「善男子！我說如是種種世間，若集、若壞、若染、若凈；為欲開顯菩薩功德，為令舍離生死過患，為令知見諸佛功德，為令知見諸有趣生，為令知見無障礙法，為令開發智慧光明，為欲顯示苦樂因起，為欲顯示入無相門，為令眾生舍諸想著，為令證得佛無依法，為令永滅煩惱業輪，為令能轉佛凈法輪，我為眾生說如是法。善男子！我唯知此至一切處凈菩薩行莊嚴法門，無依、無作、無性、無住神通之力。如諸菩薩摩訶薩具足一切自在神通，悉能遍往一切佛剎，得普眼地，住凈耳根，悉聞一切音聲言說，普入諸法智慧自在，勇健無比，離諸乖諍，以廣長舌出平等音，其身妙好同諸菩薩，與諸如來究竟無二，智身廣大普入三世，境界無際同於虛空，而我云何能知、能說彼功德行？善男子！於此南方有一國土，名無邊際河，其國有城名羯陵迦林，有比丘尼名師子頻申，汝詣彼問菩薩云何學菩薩行，修菩薩道。」時，善財童子禮最勝足，繞無數匝，慇勤瞻仰，一心戀慕，辭退而去。
爾時，善財童子漸漸前行，至無邊際河羯陵迦林，周遍尋訪師子頻申比丘尼；時，無量人咸告之言：「善男子！此
【現代漢語翻譯】 現代漢語譯本：講述通往閻羅王（Yama，地獄之主）世界的道路；講述天界，講述天界所享受的快樂差異，講述通往天界的道路；講述人間，講述人間所承受的苦樂，講述通往人間的道路。 『善男子！』我說這些種種世間，無論是聚集、壞滅、染污、清凈；是爲了開顯菩薩的功德，爲了使眾生舍離生死的過患，爲了使眾生知見諸佛的功德，爲了使眾生知見各種趣向的產生，爲了使眾生知見無障礙的法，爲了使眾生開發智慧光明，爲了顯示苦樂的因由，爲了顯示進入無相之門，爲了使眾生捨棄各種執著，爲了使眾生證得佛的無依法，爲了使眾生永遠滅除煩惱的業輪，爲了使眾生能夠轉動佛的清凈法輪，我為眾生宣說這樣的法。善男子！我只知道這到達一切處的清凈菩薩行莊嚴法門，無所依賴、無所作為、無自性、無所住的神通之力。如同諸位菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）具足一切自在神通，能夠普遍前往一切佛剎（Buddha-ksetra，佛的國土），獲得普眼地（Samantacaksu-bhumi，普遍之眼境界），安住于清凈的耳根，能夠聽到一切音聲言語，普遍進入諸法智慧自在，勇猛無比，遠離各種爭執，以廣長舌發出平等之音，他們的身體美妙如同諸位菩薩，與諸位如來（Tathagata，佛的稱號）究竟沒有差別，智慧之身廣大普遍進入三世，境界無邊如同虛空，而我怎麼能夠知道、能夠宣說他們的功德行為呢？善男子！在這南方有一個國土，名叫無邊際河，那個國家有一座城市名叫羯陵迦林（Kalingavana），有一位比丘尼（bhiksuni，佛教女出家人）名叫師子頻申（Simhavijrmbhita），你到那裡去問她菩薩如何學習菩薩行，修菩薩道。』當時，善財童子（Sudhana）禮拜最勝的足，圍繞無數圈，慇勤地瞻仰，一心戀慕，告辭離去。 當時，善財童子漸漸向前行走，到達無邊際河的羯陵迦林，到處尋訪師子頻申比丘尼；當時，無數的人都告訴他說：『善男子！』
【English Translation】 English version: Speaking of the path to the realm of Yama (the lord of hell); speaking of the heavenly realms, speaking of the differences in the pleasures enjoyed in the heavenly realms, speaking of the path to the heavenly realms; speaking of the human realm, speaking of the suffering and pleasure experienced in the human realm, speaking of the path to the human realm. 'Good man!' I speak of these various worlds, whether they are assembled, destroyed, defiled, or pure; it is to reveal the merits of the Bodhisattvas, to enable beings to abandon the faults of birth and death, to enable beings to know and see the merits of all Buddhas, to enable beings to know and see the arising of various destinies, to enable beings to know and see the unobstructed Dharma, to enable beings to develop the light of wisdom, to reveal the causes of suffering and pleasure, to reveal the entrance into the gate of no-form, to enable beings to abandon all attachments, to enable beings to attain the Dharma of the Buddha without reliance, to enable beings to forever extinguish the wheel of karma of afflictions, to enable beings to turn the pure Dharma wheel of the Buddha, I speak such Dharma for beings. Good man! I only know this pure Bodhisattva practice of adornment that reaches all places, the power of spiritual abilities that is without reliance, without action, without self-nature, and without dwelling. Like the Bodhisattva-Mahasattvas (great Bodhisattvas) who possess all free spiritual abilities, who can universally go to all Buddha-ksetras (Buddha lands), who attain the Samantacaksu-bhumi (the ground of the universal eye), who dwell in pure ear faculties, who can hear all sounds and speech, who universally enter the wisdom of all Dharmas with freedom, who are incomparably courageous, who are free from all disputes, who emit equal sounds with their broad and long tongues, whose bodies are beautiful like all Bodhisattvas, who are ultimately no different from all Tathagatas (Buddhas), whose wisdom bodies are vast and universally enter the three times, whose realms are boundless like space, how can I know and speak of their meritorious deeds? Good man! In this southern direction, there is a country called the Boundless River, and in that country, there is a city called Kalingavana, and there is a bhiksuni (Buddhist nun) named Simhavijrmbhita, you should go there and ask her how Bodhisattvas learn the Bodhisattva practice and cultivate the Bodhisattva path.' At that time, Sudhana (the seeker of truth) bowed at the most excellent feet, circled countless times, gazed with earnest admiration, and with a heart full of longing, took his leave and departed. At that time, Sudhana gradually proceeded forward, arrived at Kalingavana of the Boundless River, and searched everywhere for the bhiksuni Simhavijrmbhita; at that time, countless people all told him, 'Good man!'
比丘尼在勝光王之所，舍施日光園中說法，利益無量眾生。」
善財聞已，歡喜踴躍，即詣彼園，周遍觀察，見其園中有一大樹，名過滿月，形如樓閣，高廣嚴好，放大光明，照一由旬；復見葉樹名曰普覆，其形如蓋，紺青光明，周遍照耀；復見華樹，名曰華藏，形色高潔，猶如雪山，雨眾妙華，如流香水，周遍普熏，無有窮盡，猶忉利天歡喜園中波利質多羅樹；復有果樹，名為常熟，形如金山，味如甘露，柔軟香美，常放光明，種種眾果，悉皆具足；其中復有摩尼寶樹，名毗盧遮那藏，其形無比，如妙高山，心王摩尼寶最在其上，阿僧祇色相摩尼寶周遍莊嚴，栴檀摩尼以為樹果，眾雜珠網羅覆其上；復有鬘樹，名為天寶，恒出妙寶瓔珞華鬘，如意寶王敷榮光耀，摩尼寶藏蘊伏其下，以為樹根；復有衣樹，名能清凈，常出衆色諸妙寶衣，垂布樹枝以為嚴飾；有音樂樹，名為歡喜，其音美妙過諸天樂；復有香樹，名遍莊嚴，恒出妙香普熏一切。園中復有種種陂池，一切皆以七寶莊嚴，其池入處，眾寶莊嚴；眾色摩尼而為欄楯，栴檀香末凝積其中，上妙金沙彌布其底，八功德水清凈盈滿，優缽羅華、波頭摩華、拘物頭華、芬陀利華遍覆其上；瞻博迦華、阿提目多迦華、婆利師迦華、曼陀羅華、摩訶曼陀羅華，如是等
【現代漢語翻譯】 現代漢語譯本：比丘尼（佛教女修行者）在勝光王（國王名）的住所，施捨的日光園中說法，利益了無量的眾生。 善財（求道者名）聽聞后，歡喜雀躍，立即前往那個園林，四處觀察，看見園中有一棵大樹，名叫過滿月（樹名），形狀像樓閣，高大寬廣，莊嚴美好，放出大光明，照耀一由旬（古印度長度單位）；又看見葉樹，名叫普覆（樹名），形狀像傘蓋，深藍色光明，周遍照耀；又看見花樹，名叫華藏（樹名），形狀顏色高潔，像雪山一樣，降下各種美妙的花朵，像流動的香水，周遍散發香氣，沒有窮盡，就像忉利天（欲界第二天）歡喜園中的波利質多羅樹（天樹名）；又有果樹，名叫常熟（樹名），形狀像金山，味道像甘露，柔軟香甜，常放光明，各種果實，都具備；其中又有摩尼寶樹（寶樹名），名叫毗盧遮那藏（樹名），形狀無比，像妙高山（須彌山），心王摩尼寶（寶珠名）在最上面，無數種顏色的摩尼寶珠周遍莊嚴，用栴檀摩尼（寶珠名）作為樹的果實，各種雜色珠網覆蓋在上面；又有鬘樹（樹名），名叫天寶（樹名），恒常出現美妙的寶瓔珞和花鬘，如意寶王（寶珠名）散發光芒，摩尼寶藏蘊藏在下面，作為樹根；又有衣樹，名叫能清凈（樹名），常出現各種顏色的美妙寶衣，垂掛在樹枝上作為裝飾；有音樂樹，名叫歡喜（樹名），它的聲音美妙勝過天上的音樂；又有香樹，名叫遍莊嚴（樹名），恒常散發出美妙的香氣，普遍薰染一切。園中還有各種池塘，都用七寶莊嚴，池塘的入口處，用各種寶物裝飾；各種顏色的摩尼寶作為欄桿，栴檀香末凝結在其中，上等的金沙鋪在池底，八功德水清澈盈滿，優缽羅華（青蓮花）、波頭摩華（紅蓮花）、拘物頭華（黃蓮花）、芬陀利華（白蓮花）覆蓋在上面；瞻博迦華（黃玉蘭）、阿提目多迦華（紅花）、婆利師迦華（藍花）、曼陀羅華（白花）、摩訶曼陀羅華（大白花），像這樣等等。
【English Translation】 English version: A Bhikshuni (Buddhist nun) was expounding the Dharma at the residence of King Sheng Guang (King's name), in the donated Sunlight Garden, benefiting countless sentient beings. Sudhana (seeker's name), upon hearing this, was filled with joy and immediately went to that garden. He observed all around and saw a large tree in the garden named 'Over-Full Moon' (tree name), shaped like a pavilion, tall and wide, majestic and beautiful, emitting great light that illuminated a yojana (ancient Indian unit of distance); he also saw a leaf tree named 'Universal Covering' (tree name), shaped like an umbrella, with dark blue light, shining all around; he also saw a flower tree named 'Flower Treasury' (tree name), its shape and color noble, like a snow mountain, raining down various wonderful flowers, like flowing fragrant water, spreading fragrance everywhere without end, just like the Parijat tree (heavenly tree name) in the Joyful Garden of Trayastrimsha Heaven (second heaven of the desire realm); there was also a fruit tree named 'Always Ripe' (tree name), shaped like a golden mountain, tasting like nectar, soft and fragrant, constantly emitting light, with all kinds of fruits fully available; among them was a Mani jewel tree (jewel tree name) named 'Vairocana Treasury' (tree name), its shape unparalleled, like Mount Sumeru, with the Mind King Mani jewel (jewel name) at the very top, countless colors of Mani jewels adorning it all around, with sandalwood Mani (jewel name) as the tree's fruits, various colored jewel nets covering it; there was also a garland tree named 'Heavenly Treasure' (tree name), constantly producing wonderful jeweled necklaces and flower garlands, with the Wish-fulfilling Jewel King (jewel name) radiating light, and the Mani jewel treasury hidden below, serving as the tree's roots; there was also a clothing tree named 'Capable of Purity' (tree name), constantly producing various colors of wonderful jeweled garments, hanging on the branches as decorations; there was a music tree named 'Joy' (tree name), its sound more beautiful than heavenly music; there was also a fragrance tree named 'Universal Adornment' (tree name), constantly emitting wonderful fragrance, pervading everything. In the garden, there were also various ponds, all adorned with seven treasures, the entrances to the ponds decorated with various treasures; various colors of Mani jewels served as railings, sandalwood powder accumulated within, superior golden sand spread on the bottom, the eight virtues of water clear and full, with Utpala flowers (blue lotus), Padma flowers (red lotus), Kumuda flowers (yellow lotus), and Pundarika flowers (white lotus) covering the surface; Champaka flowers (yellow magnolia), Atimuktaka flowers (red flower), Varshika flowers (blue flower), Mandara flowers (white flower), and Maha-Mandara flowers (large white flower), and so on.
華，列植其岸，眾鳥和鳴，其聲清雅。種種天寶，妙莊嚴樹，行列園中；諸寶樹下，各各敷置寶師子座，以不思議種種妙寶而為莊嚴；布以天衣，熏以妙香；垂諸寶繒，施諸寶帳，閻浮金網彌覆其上；寶鐸徐搖，出妙音聲；或有樹下敷蓮華藏師子之座；或有樹下敷香王摩尼藏師子之座；或有樹下敷龍象莊嚴摩尼王藏師子之座；或有樹下敷寶師子聚摩尼王藏師子之座；或有樹下敷毗盧遮那摩尼王藏師子之座；或有樹下敷十方毗盧遮那摩尼王藏師子之座；或有樹下敷因陀羅摩尼金剛王藏師子之座；或有樹下敷眾生形相毗盧遮那摩尼王藏師子之座；或有樹下敷如意摩尼王藏師子之座；或有樹下敷白色光明摩尼王藏師子之座；其一一座各有百千寶師子座周匝圍繞，一一皆具無量莊嚴。此大園中眾寶充滿，如海寶洲，寶衣布地，敷設莊嚴，柔軟妙好；如迦鄰迦衣，能生樂觸，蹈之沒足，舉即還復；異類眾鳥，鳧雁、鴛鴦、白鶴、孔雀、拘枳羅等飛翔自在，顧影和鳴；寶栴檀林，列植門側，密葉蔥翠，聳干枎疏，布影垂陰，莊嚴妙好；種種華樹，常雨妙華，逾天帝釋雜華之園；無比香王普熏一切，香風四布，流及天人；一切樓閣眾寶莊嚴，上妙香華珍奇校飾，過天帝釋善法之堂；諸音樂樹奏天音樂，種種樂器懸布樹枝，所謂：箏、
笛、箜篌、琵琶、簫、瑟如是等樂，不鼓自鳴，聞皆可意，離諸染著；寶多羅樹覆寶鈴網，微風吹動，出微妙音，如自在天善口天女；諸如意樹，出衆寶衣，如天劫波服，垂布嚴飾，有無量色，猶如大海；百千樓閣眾寶莊嚴，如忉利天帝釋宮殿，寶蓋彌覆，如妙高峰，如梵王宮光明普照。
爾時，善財童子見此園林無量功德種種莊嚴，皆是菩薩不思議業之所成就，出世善根之所生起，供養一切諸佛功德，廣修凈業無能壞者，一切世間無能與等；如是皆從師子頻申比丘尼了法如幻，不捨有為，積集廣大善業所成，不與聲聞、辟支佛共，異道邪論不能傾動，一切魔軍無能與敵，凡夫淺智不能思惟。三千大千世界天龍八部無量眾生，隨自善根，如應度者，皆入此園而不迫窄。何以故？此比丘尼不可思議威神力故。
爾時，善財見比丘尼遍坐一切諸寶樹下大師子座，身相端嚴，威儀寂靜，住法平等，動止安詳；諸根調順，如大象王；心無垢濁，如清凈池；普濟所求，如如意寶；不染世法，猶如蓮華；心無所畏，如師子王；護持凈戒不可傾動，如須彌山；能令見者心得清涼，如妙香山；能除眾生諸煩惱熱，如雪山中妙栴檀香；眾生見者諸苦銷滅，如妙見藥王；能令見者所愿不空，如婆樓那天；永離欲染，如大梵王；
【現代漢語翻譯】 現代漢語譯本：笛子、箜篌（一種撥絃樂器）、琵琶、簫、瑟等樂器，無需敲擊便能自行發出悅耳的樂聲，使人聽後心曠神怡，遠離一切煩惱執著；寶多羅樹上覆蓋著寶鈴網，微風吹動，發出美妙的樂音，如同自在天（欲界六天之首）的善口天女所奏；各種如意樹上，長出各種寶衣，如同天界的劫波服（一種天衣），垂掛下來，裝飾華麗，色彩繽紛，猶如大海般浩瀚；成百上千的樓閣，用各種珍寶裝飾，如同忉利天（欲界第二天）帝釋的宮殿，寶蓋覆蓋，如同妙高峰，又如梵王宮殿般光明普照。 當時，善財童子看到這園林有無量功德，種種莊嚴，都是菩薩不可思議的業力所成就，由出世的善根所生起，是供養一切諸佛的功德，廣修清凈的善業，沒有任何力量可以破壞，世間一切都無法與之相比；這一切都是從師子頻申比丘尼（一位比丘尼的名字）了悟諸法如幻，不捨棄有為法，積累廣大善業所成就的，不與聲聞、辟支佛（小乘修行者）共有，外道邪說不能動搖，一切魔軍都無法與之對抗，凡夫淺薄的智慧無法思量。三千大千世界的天龍八部（佛教中的護法神）等無量眾生，隨著各自的善根，凡是應該被度化的，都能進入這個園林，而不會感到擁擠。這是為什麼呢？因為這位比丘尼有不可思議的威神力。 當時，善財童子看到比丘尼遍坐在一切寶樹下的大師子座上，身相端莊，威儀寂靜，安住於法的平等性，舉止安詳；諸根調順，如同大象王；內心沒有污垢，如同清凈的池塘；普遍滿足眾生的需求，如同如意寶；不被世俗所污染，如同蓮花；內心無所畏懼，如同獅子王；守護清凈的戒律，不可動搖，如同須彌山；能使見到她的人內心感到清涼，如同妙香山；能消除眾生的一切煩惱熱惱，如同雪山中的妙栴檀香；眾生見到她，一切痛苦都會消滅，如同妙見藥王；能使見到她的人所求不落空，如同婆樓那天（一種天神）；永遠遠離慾望的污染，如同大梵天王。
【English Translation】 English version: Flutes, konghou (a plucked string instrument), pipas, xiao (vertical flutes), se (zithers), and other such musical instruments, without being struck, produce pleasing sounds that are delightful to hear, free from all defilements and attachments; the treasure-tala trees are covered with nets of jeweled bells, and when a gentle breeze blows, they emit subtle and wonderful sounds, like the skillful-mouthed heavenly maidens of the Paranirmitavasavartin Heaven (the highest of the six heavens of the desire realm); various wish-fulfilling trees produce all kinds of precious garments, like the kalpa garments of the heavens, hanging down, adorned with splendor, with countless colors, like the vast ocean; hundreds and thousands of pavilions are adorned with various treasures, like the palaces of Indra in the Trayastrimsa Heaven (the second heaven of the desire realm), covered with jeweled canopies, like Mount Sumeru, and shining brightly like the palaces of Brahma. At that time, Sudhana saw that this garden had immeasurable merits and various adornments, all of which were accomplished by the inconceivable karmic power of the Bodhisattvas, arising from the transcendental roots of goodness, the merits of making offerings to all Buddhas, and the extensive cultivation of pure karma, which no power could destroy, and which nothing in the world could equal; all of this was accomplished by the Bhikshuni Simhaprasphandita (name of a Bhikshuni) who understood the illusory nature of all dharmas, without abandoning conditioned phenomena, and accumulated vast good karma, not shared with Sravakas or Pratyekabuddhas (practitioners of the Hinayana), which could not be shaken by heretical doctrines, which no army of Mara could oppose, and which could not be conceived by the shallow wisdom of ordinary people. The countless beings of the three thousand great thousand worlds, including gods, dragons, and the eight classes of protectors, according to their own roots of goodness, all who were to be liberated, could enter this garden without feeling crowded. Why is this so? Because this Bhikshuni has inconceivable majestic spiritual power. At that time, Sudhana saw the Bhikshuni sitting on great lion thrones under all the jeweled trees, her form dignified, her demeanor serene, abiding in the equality of the Dharma, her movements peaceful; her senses were well-controlled, like a great elephant king; her mind was without defilement, like a pure pond; she universally fulfilled the needs of beings, like a wish-fulfilling jewel; she was not defiled by worldly dharmas, like a lotus flower; her mind was fearless, like a lion king; she upheld the pure precepts, unshakable, like Mount Sumeru; she could bring coolness to the minds of those who saw her, like Mount Malaya; she could remove all the heat of afflictions from beings, like the fine sandalwood of the snowy mountains; when beings saw her, all their sufferings would be extinguished, like the king of healing herbs; she could make the wishes of those who saw her not be in vain, like the god Varuna; she was forever free from the defilements of desire, like the great Brahma king.
凈眾生心，如水清寶；能長眾善，如良沃田；三業自在，猶如如來；在一一座眾會不同，所說法門亦各差別。或見處座凈居天眾所共圍繞，摩醯首羅天王而為上首，此比丘尼為說法門，名無盡法相解脫；或見處座諸梵天眾所共圍繞，妙光明梵王而為上首，此比丘尼為說法門，名普門差別清凈言音輪；或見處座他化自在天，天子天女所共圍繞，自在轉天王而為上首，此比丘尼為說法門，名菩薩清凈心自在莊嚴；或見處座妙變化天，天子天女所共圍繞，樂變化天王而為上首，此比丘尼為說法門，名妙法清凈莊嚴門；或見處座兜率陀天，天子天女所共圍繞，兜率天王而為上首，此比丘尼為說法門，名自心藏旋轉；或見處座須夜摩天，天子天女所共圍繞，須夜摩天王而為上首，此比丘尼為說法門，名普遍莊嚴；或見處座三十三天，天子天女所共圍繞，釋提桓因而為上首，此比丘尼為說法門，名厭離門；或見處座百光明龍王、難陀龍王、優波難陀龍王、摩那斯龍王、伊羅跋陀龍王、阿那婆達多龍王等，龍子龍女所共圍繞，娑伽羅龍王而為上首，此比丘尼為說法門，名佛境界光明莊嚴；或見處座諸夜叉眾，童男童女所共圍繞，毗沙門天王而為上首，此比丘尼為說法門，名救護眾生藏；或見處座乾闥婆眾，男女眷屬所共圍繞，持國乾
【現代漢語翻譯】 現代漢語譯本：凈化眾生的心，如同清澈的寶水；能夠增長一切善行，如同肥沃的良田；身、口、意三業自在，如同如來一般；在每一處不同的集會中，所說的法門也各有差別。有時看見她坐在凈居天（Suddhavasa）的眾天神圍繞之中，以摩醯首羅天王（Mahesvara，大自在天）為首，這位比丘尼為他們說法，法門名為『無盡法相解脫』；有時看見她坐在諸梵天（Brahma）眾神圍繞之中，以妙光明梵王（Subrahma）為首，這位比丘尼為他們說法，法門名為『普門差別清凈言音輪』；有時看見她坐在他化自在天（Paranirmitavasavartin），被天子天女圍繞，以自在轉天王（Vasavartin）為首，這位比丘尼為他們說法，法門名為『菩薩清凈心自在莊嚴』；有時看見她坐在妙變化天（Nirmanarati），被天子天女圍繞，以樂變化天王（Sunirmita）為首，這位比丘尼為他們說法，法門名為『妙法清凈莊嚴門』；有時看見她坐在兜率陀天（Tusita），被天子天女圍繞，以兜率天王（Tusita）為首，這位比丘尼為他們說法，法門名為『自心藏旋轉』；有時看見她坐在須夜摩天（Yama），被天子天女圍繞，以須夜摩天王（Yama）為首，這位比丘尼為他們說法，法門名為『普遍莊嚴』；有時看見她坐在三十三天（Trayastrimsa），被天子天女圍繞，以釋提桓因（Sakra，帝釋天）為首，這位比丘尼為他們說法，法門名為『厭離門』；有時看見她坐在百光明龍王、難陀龍王（Nanda）、優波難陀龍王（Upananda）、摩那斯龍王（Manasvin）、伊羅跋陀龍王（Airavata）、阿那婆達多龍王（Anavatapta）等龍王，被龍子龍女圍繞，以娑伽羅龍王（Sagara）為首，這位比丘尼為他們說法，法門名為『佛境界光明莊嚴』；有時看見她坐在諸夜叉（Yaksa）眾中，被童男童女圍繞，以毗沙門天王（Vaisravana）為首，這位比丘尼為他們說法，法門名為『救護眾生藏』；有時看見她坐在乾闥婆（Gandharva）眾中，被男女眷屬圍繞，以持國乾 English version: Purifying the minds of sentient beings, like clear and precious water; able to grow all good deeds, like fertile and rich fields; with freedom in body, speech, and mind, like the Tathagata; in each different assembly, the Dharma doors spoken are also different. Sometimes she is seen sitting surrounded by the assembly of Suddhavasa (Pure Abode) gods, with Mahesvara (Great Lord) as their leader, and this Bhikkhuni teaches them the Dharma door called 'Inexhaustible Dharma Aspect Liberation'; sometimes she is seen sitting surrounded by the assembly of Brahma gods, with Subrahma (Excellent Light Brahma) as their leader, and this Bhikkhuni teaches them the Dharma door called 'Universal Differentiation Pure Sound Wheel'; sometimes she is seen sitting in Paranirmitavasavartin (Heaven of Free Transformation by Others), surrounded by heavenly sons and daughters, with Vasavartin (Lord of Free Transformation) as their leader, and this Bhikkhuni teaches them the Dharma door called 'Bodhisattva Pure Mind Free Adornment'; sometimes she is seen sitting in Nirmanarati (Heaven of Joyful Transformation), surrounded by heavenly sons and daughters, with Sunirmita (Lord of Joyful Transformation) as their leader, and this Bhikkhuni teaches them the Dharma door called 'Wonderful Dharma Pure Adornment Gate'; sometimes she is seen sitting in Tusita (Heaven of Contentment), surrounded by heavenly sons and daughters, with Tusita (Lord of Contentment) as their leader, and this Bhikkhuni teaches them the Dharma door called 'Rotation of the Self-Mind Treasury'; sometimes she is seen sitting in Yama (Heaven of Yama), surrounded by heavenly sons and daughters, with Yama (Lord of Yama) as their leader, and this Bhikkhuni teaches them the Dharma door called 'Universal Adornment'; sometimes she is seen sitting in Trayastrimsa (Heaven of Thirty-Three), surrounded by heavenly sons and daughters, with Sakra (Lord of Devas) as their leader, and this Bhikkhuni teaches them the Dharma door called 'Renunciation Gate'; sometimes she is seen sitting among the dragon kings such as Hundred Light Dragon King, Nanda (Joyful) Dragon King, Upananda (Joyful) Dragon King, Manasvin (Powerful) Dragon King, Airavata (Elephant) Dragon King, Anavatapta (Lake) Dragon King, etc., surrounded by dragon sons and daughters, with Sagara (Ocean) Dragon King as their leader, and this Bhikkhuni teaches them the Dharma door called 'Buddha Realm Light Adornment'; sometimes she is seen sitting among the Yaksa (Nature Spirit) assembly, surrounded by young boys and girls, with Vaisravana (King of the North) as their leader, and this Bhikkhuni teaches them the Dharma door called 'Treasury of Protecting Sentient Beings'; sometimes she is seen sitting among the Gandharva (Celestial Musician) assembly, surrounded by male and female attendants, with Dhrtarastra (Upholder of the Realm) Gandharva
【English Translation】 Purifying the minds of sentient beings, like clear and precious water; able to grow all good deeds, like fertile and rich fields; with freedom in body, speech, and mind, like the Tathagata; in each different assembly, the Dharma doors spoken are also different. Sometimes she is seen sitting surrounded by the assembly of Suddhavasa (Pure Abode) gods, with Mahesvara (Great Lord) as their leader, and this Bhikkhuni teaches them the Dharma door called 'Inexhaustible Dharma Aspect Liberation'; sometimes she is seen sitting surrounded by the assembly of Brahma gods, with Subrahma (Excellent Light Brahma) as their leader, and this Bhikkhuni teaches them the Dharma door called 'Universal Differentiation Pure Sound Wheel'; sometimes she is seen sitting in Paranirmitavasavartin (Heaven of Free Transformation by Others), surrounded by heavenly sons and daughters, with Vasavartin (Lord of Free Transformation) as their leader, and this Bhikkhuni teaches them the Dharma door called 'Bodhisattva Pure Mind Free Adornment'; sometimes she is seen sitting in Nirmanarati (Heaven of Joyful Transformation), surrounded by heavenly sons and daughters, with Sunirmita (Lord of Joyful Transformation) as their leader, and this Bhikkhuni teaches them the Dharma door called 'Wonderful Dharma Pure Adornment Gate'; sometimes she is seen sitting in Tusita (Heaven of Contentment), surrounded by heavenly sons and daughters, with Tusita (Lord of Contentment) as their leader, and this Bhikkhuni teaches them the Dharma door called 'Rotation of the Self-Mind Treasury'; sometimes she is seen sitting in Yama (Heaven of Yama), surrounded by heavenly sons and daughters, with Yama (Lord of Yama) as their leader, and this Bhikkhuni teaches them the Dharma door called 'Universal Adornment'; sometimes she is seen sitting in Trayastrimsa (Heaven of Thirty-Three), surrounded by heavenly sons and daughters, with Sakra (Lord of Devas) as their leader, and this Bhikkhuni teaches them the Dharma door called 'Renunciation Gate'; sometimes she is seen sitting among the dragon kings such as Hundred Light Dragon King, Nanda (Joyful) Dragon King, Upananda (Joyful) Dragon King, Manasvin (Powerful) Dragon King, Airavata (Elephant) Dragon King, Anavatapta (Lake) Dragon King, etc., surrounded by dragon sons and daughters, with Sagara (Ocean) Dragon King as their leader, and this Bhikkhuni teaches them the Dharma door called 'Buddha Realm Light Adornment'; sometimes she is seen sitting among the Yaksa (Nature Spirit) assembly, surrounded by young boys and girls, with Vaisravana (King of the North) as their leader, and this Bhikkhuni teaches them the Dharma door called 'Treasury of Protecting Sentient Beings'; sometimes she is seen sitting among the Gandharva (Celestial Musician) assembly, surrounded by male and female attendants, with Dhrtarastra (Upholder of the Realm) Gandharva
闥婆王而為上首，此比丘尼為說法門，名雨無盡大歡喜法雨；或見處座阿修羅眾，男女眷屬所共圍繞，羅睺阿修羅王而為上首，此比丘尼為說法門，名速疾莊嚴法界智門；或見處座迦樓羅眾，男女眷屬所共圍繞，大力勇持迦樓羅王而為上首，此比丘尼為說法門，名怖動諸有海；或見處座緊那羅眾，男女眷屬所共圍繞，大樹緊那羅王而為上首；此比丘尼為說法門，名佛行光明門；或見處座摩睺羅伽眾，男女眷屬所共圍繞，庵羅林忿怒摩睺羅伽王而為上首，此比丘尼為說法門，名出生見佛歡喜心；或見處座無數百千男子、女人、童男、童女所共圍繞，此比丘尼為說法門，名殊勝行；或見處座諸羅剎眾，男女眷屬所共圍繞，常吸精氣大樹羅剎王而為上首，此比丘尼為說法門，名發生慈悲心；或見處座信樂聲聞乘眾生所共圍繞，此比丘尼為說法門，名勝智威力大光明；或見處座信樂獨覺乘眾生所共圍繞，此比丘尼為說法門，名佛功德廣大光明；或見處座信樂大乘眾生所共圍繞，此比丘尼為說法門，名普門三昧智光明；或見處座初地菩薩所共圍繞，此比丘尼為說法門，名一切諸佛大愿聚三昧；或見處座二地菩薩所共圍繞，此比丘尼為說法門，名無垢輪三昧；或見處座三地菩薩所共圍繞，此比丘尼為說法門，名大寂靜莊嚴三昧；或
【現代漢語翻譯】 現代漢語譯本 或者看到她坐在那裡，被以闥婆王（Gandharva，天神的一種）為首的眷屬圍繞，這位比丘尼為他們宣說的法門，名為『雨無盡大歡喜法雨』；或者看到她坐在那裡，被以羅睺阿修羅王（Rāhu Asura，阿修羅的一種）為首的阿修羅眾及其男女眷屬圍繞，這位比丘尼為他們宣說的法門，名為『速疾莊嚴法界智門』；或者看到她坐在那裡，被以大力勇持迦樓羅王（Garuda，一種神鳥）為首的迦樓羅眾及其男女眷屬圍繞，這位比丘尼為他們宣說的法門，名為『怖動諸有海』；或者看到她坐在那裡，被以大樹緊那羅王（Kinnara，一種半人半獸的神）為首的緊那羅眾及其男女眷屬圍繞，這位比丘尼為他們宣說的法門，名為『佛行光明門』；或者看到她坐在那裡，被以庵羅林忿怒摩睺羅伽王（Mahoraga，一種巨蟒神）為首的摩睺羅伽眾及其男女眷屬圍繞，這位比丘尼為他們宣說的法門，名為『出生見佛歡喜心』；或者看到她坐在那裡，被無數百千的男子、女人、童男、童女圍繞，這位比丘尼為他們宣說的法門，名為『殊勝行』；或者看到她坐在那裡，被以常**氣大樹羅剎王（Rakshasa，一種惡鬼）為首的羅剎眾及其男女眷屬圍繞，這位比丘尼為他們宣說的法門，名為『發生慈悲心』；或者看到她坐在那裡，被信奉聲聞乘的眾生圍繞，這位比丘尼為他們宣說的法門，名為『勝智威力大光明』；或者看到她坐在那裡，被信奉獨覺乘的眾生圍繞，這位比丘尼為他們宣說的法門，名為『佛功德廣大光明』；或者看到她坐在那裡，被信奉大乘的眾生圍繞，這位比丘尼為他們宣說的法門，名為『普門三昧智光明』；或者看到她坐在那裡，被初地菩薩圍繞，這位比丘尼為他們宣說的法門，名為『一切諸佛大愿聚三昧』；或者看到她坐在那裡，被二地菩薩圍繞，這位比丘尼為他們宣說的法門，名為『無垢輪三昧』；或者看到她坐在那裡，被三地菩薩圍繞，這位比丘尼為他們宣說的法門，名為『大寂靜莊嚴三昧』；或者
【English Translation】 English version Or she is seen seated, surrounded by the Gandharva (a type of celestial being) assembly, with King Gandharva as their leader, and this Bhikshuni (Buddhist nun) expounds the Dharma gate named 'Rain of Endless Great Joy Dharma Rain'; or she is seen seated, surrounded by the Asura (a type of demigod) assembly, with King Rahu Asura as their leader, along with their male and female retinues, and this Bhikshuni expounds the Dharma gate named 'Swift Adornment of the Dharma Realm Wisdom Gate'; or she is seen seated, surrounded by the Garuda (a mythical bird-like creature) assembly, with King Great Strength Courageous Holder Garuda as their leader, along with their male and female retinues, and this Bhikshuni expounds the Dharma gate named 'Terrifying the Ocean of Existences'; or she is seen seated, surrounded by the Kinnara (a mythical being, half-human, half-animal) assembly, with King Great Tree Kinnara as their leader, along with their male and female retinues, and this Bhikshuni expounds the Dharma gate named 'Buddha's Conduct Light Gate'; or she is seen seated, surrounded by the Mahoraga (a type of serpent deity) assembly, with King Angry Mahoraga of the Amra Grove as their leader, along with their male and female retinues, and this Bhikshuni expounds the Dharma gate named 'Giving Rise to the Joyful Mind of Seeing the Buddha'; or she is seen seated, surrounded by countless hundreds and thousands of men, women, boys, and girls, and this Bhikshuni expounds the Dharma gate named 'Superior Conduct'; or she is seen seated, surrounded by the Rakshasa (a type of demon) assembly, with King Constantly **Breath Great Tree Rakshasa as their leader, along with their male and female retinues, and this Bhikshuni expounds the Dharma gate named 'Generating a Mind of Compassion'; or she is seen seated, surrounded by beings who believe in the Sravaka (Hearer) Vehicle, and this Bhikshuni expounds the Dharma gate named 'Great Light of Superior Wisdom and Power'; or she is seen seated, surrounded by beings who believe in the Pratyekabuddha (Solitary Buddha) Vehicle, and this Bhikshuni expounds the Dharma gate named 'Vast Light of the Buddha's Merits'; or she is seen seated, surrounded by beings who believe in the Mahayana (Great Vehicle), and this Bhikshuni expounds the Dharma gate named 'Universal Gate Samadhi Wisdom Light'; or she is seen seated, surrounded by Bodhisattvas of the First Ground, and this Bhikshuni expounds the Dharma gate named 'Samadhi of the Great Vow Assembly of All Buddhas'; or she is seen seated, surrounded by Bodhisattvas of the Second Ground, and this Bhikshuni expounds the Dharma gate named 'Immaculate Wheel Samadhi'; or she is seen seated, surrounded by Bodhisattvas of the Third Ground, and this Bhikshuni expounds the Dharma gate named 'Great Tranquil Adornment Samadhi'; or
見處座四地菩薩所共圍繞，此比丘尼為說法門，名速疾出生一切智境界三昧；或見處座五地菩薩所共圍繞，此比丘尼為說法門，名妙華藏三昧；或見處座六地菩薩所共圍繞，此比丘尼為說法門，名毗盧遮那藏三昧；或見處座七地菩薩所共圍繞，此比丘尼為說法門，名普遍莊嚴地三昧；或見處座八地菩薩所共圍繞，此比丘尼為說法門，名普遍法界境界化現身三昧；或見處座九地菩薩所共圍繞，此比丘尼為說法門，名無所得力智莊嚴三昧；或見處座十地菩薩所共圍繞，此比丘尼為說法門，名無障礙輪三昧；或見處座執金剛菩薩所共圍繞，此比丘尼為說法門，名金剛智那羅延莊嚴三昧。
爾時，善財童子見如是等一切大眾，種種出生、種種住處、種種身相、種種眷屬，已成熟者、已調伏者，堪為法器，皆入此園，各于樹下圍繞而坐，師子頻申比丘尼如其所應，種種心性、種種欲樂、種種信解，隨彼所宜勝劣差別，而為演說相應法門，令于阿耨多羅三藐三菩提得不退轉。
何以故？此比丘尼得普眼捨得般若波羅蜜門、演說一切佛法般若波羅蜜門、法界差別際般若波羅蜜門、散壞一切障礙輪般若波羅蜜門、生長一切眾生善心般若波羅蜜門、最勝莊嚴般若波羅蜜門、無礙真實藏般若波羅蜜門、法界圓滿般若波羅蜜門、
【現代漢語翻譯】 現代漢語譯本：有時看見她坐在那裡，被四地菩薩（指菩薩修行過程中的第四個階段）圍繞，這位比丘尼為他們宣說名為『速疾出生一切智境界三昧』的法門；有時看見她坐在那裡，被五地菩薩圍繞，這位比丘尼為他們宣說名為『妙華藏三昧』的法門；有時看見她坐在那裡，被六地菩薩圍繞，這位比丘尼為他們宣說名為『毗盧遮那藏三昧』的法門；有時看見她坐在那裡，被七地菩薩圍繞，這位比丘尼為他們宣說名為『普遍莊嚴地三昧』的法門；有時看見她坐在那裡，被八地菩薩圍繞，這位比丘尼為他們宣說名為『普遍法界境界化現身三昧』的法門；有時看見她坐在那裡，被九地菩薩圍繞，這位比丘尼為他們宣說名為『無所得力智莊嚴三昧』的法門；有時看見她坐在那裡，被十地菩薩圍繞，這位比丘尼為他們宣說名為『無障礙輪三昧』的法門；有時看見她坐在那裡，被執金剛菩薩（佛教護法神）圍繞，這位比丘尼為他們宣說名為『金剛智那羅延莊嚴三昧』的法門。 當時，善財童子看見像這樣的一切大眾，他們有著各種各樣的出身、各種各樣的住處、各種各樣的身相、各種各樣的眷屬，那些已經成熟、已經調伏、堪為法器的人，都進入了這個園林，各自在樹下圍繞而坐。師子頻申比丘尼根據他們各自的心性、各自的慾望、各自的信仰和理解，以及他們各自的優劣差別，為他們演說相應的法門，使他們在阿耨多羅三藐三菩提（無上正等正覺）上得到不退轉。 這是為什麼呢？因為這位比丘尼得到了普眼捨得般若波羅蜜門（般若智慧的法門）、演說一切佛法般若波羅蜜門、法界差別際般若波羅蜜門、散壞一切障礙輪般若波羅蜜門、生長一切眾生善心般若波羅蜜門、最勝莊嚴般若波羅蜜門、無礙真實藏般若波羅蜜門、法界圓滿般若波羅蜜門。
【English Translation】 English version: Sometimes it is seen that she is seated, surrounded by Bodhisattvas of the fourth stage (referring to the fourth stage in the Bodhisattva's path of practice), and this Bhikshuni expounds the Dharma gate named 'Samadhi of Rapidly Manifesting the Realm of Omniscience'; sometimes it is seen that she is seated, surrounded by Bodhisattvas of the fifth stage, and this Bhikshuni expounds the Dharma gate named 'Wonderful Flower Treasury Samadhi'; sometimes it is seen that she is seated, surrounded by Bodhisattvas of the sixth stage, and this Bhikshuni expounds the Dharma gate named 'Vairocana Treasury Samadhi'; sometimes it is seen that she is seated, surrounded by Bodhisattvas of the seventh stage, and this Bhikshuni expounds the Dharma gate named 'Samadhi of Universal Adornment Ground'; sometimes it is seen that she is seated, surrounded by Bodhisattvas of the eighth stage, and this Bhikshuni expounds the Dharma gate named 'Samadhi of Universal Dharma Realm Manifestation Body'; sometimes it is seen that she is seated, surrounded by Bodhisattvas of the ninth stage, and this Bhikshuni expounds the Dharma gate named 'Samadhi of Adornment of Unobtainable Power and Wisdom'; sometimes it is seen that she is seated, surrounded by Bodhisattvas of the tenth stage, and this Bhikshuni expounds the Dharma gate named 'Samadhi of Unobstructed Wheel'; sometimes it is seen that she is seated, surrounded by Vajradhara Bodhisattvas (Buddhist Dharma protectors), and this Bhikshuni expounds the Dharma gate named 'Samadhi of Vajra Wisdom Narayana Adornment'. At that time, Sudhana saw all these great assemblies, with their various origins, various dwelling places, various appearances, and various retinues. Those who were mature, subdued, and fit to be vessels of the Dharma, all entered this garden and sat around under the trees. Bhikshuni Simhavijrimbhita, according to their respective dispositions, desires, beliefs, and understandings, as well as their differences in superiority and inferiority, expounded the corresponding Dharma gates for them, enabling them to attain non-retrogression in Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Why is this so? Because this Bhikshuni has attained the Prajnaparamita gate of Universal Vision and Giving, the Prajnaparamita gate of Expounding all Buddha Dharmas, the Prajnaparamita gate of the Boundaries of the Dharma Realm, the Prajnaparamita gate of Shattering all Obstacle Wheels, the Prajnaparamita gate of Growing Good Minds in all Sentient Beings, the Prajnaparamita gate of Supreme Adornment, the Prajnaparamita gate of Unobstructed True Treasury, and the Prajnaparamita gate of the Perfection of the Dharma Realm.
清凈心藏般若波羅蜜門、普遍出生種種語言神通藏般若波羅蜜門；此十般若波羅蜜門而為上首，入如是等無數百萬阿僧祇般若波羅蜜門。此日光園中一切菩薩及諸眾生所見境界，所聞妙法，各各差別，悟解不同，皆是師子頻申比丘尼初勸發心說法教化，令于阿耨多羅三藐三菩提得不退轉。
時，善財童子見師子頻申比丘尼如是園林、如是床座、如是經行、如是眾會、如是威儀、如是自在、如是普身、如是無畏、如是神力、如是辯才、如是莊嚴，復聞如是不可思議廣大法門，身心柔軟，五體投地，恭敬頂禮，合掌念言：「我當右繞此比丘尼經于無數百千萬匝。」
作是念時，此比丘尼即放光明，遍照其園，普及眾會，善財童子即自見身遍一切處，一一座上比丘尼所，皆悉右繞百千萬匝，圍繞畢已，合掌而立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、云何修菩薩道，我聞聖者善能誘誨，愿為我說。」
比丘尼言：「善男子！我得菩薩解脫，名滅除一切微細分別門。」
善財白言：「聖者！何故名為滅除一切微細分別？」
比丘尼言：「善男子！此解脫門於一念中普照三世一切諸法，顯示本性智慧光明。」
善財白言：「聖者！此智光明境界云何？
【現代漢語翻譯】 現代漢語譯本：清凈心藏般若波羅蜜門（清凈心所包含的般若智慧之門）、普遍出生種種語言神通藏般若波羅蜜門（能普遍產生各種語言和神通的般若智慧之門）；這十種般若波羅蜜門為首要，由此進入無數百萬阿僧祇（無量數）般若波羅蜜門。這日光園中一切菩薩及眾生所見境界，所聞妙法，各自不同，理解各異，都是師子頻申比丘尼（一位比丘尼的名字）最初勸發菩提心，說法教化，使他們在阿耨多羅三藐三菩提（無上正等正覺）上得到不退轉的緣故。 當時，善財童子（一位求道者）見到師子頻申比丘尼這樣的園林、這樣的床座、這樣的經行（行走）、這樣的集會、這樣的威儀、這樣的自在、這樣的普身（遍滿全身）、這樣的無畏、這樣的神力、這樣的辯才、這樣的莊嚴，又聽到這樣不可思議的廣大法門，身心柔軟，五體投地，恭敬頂禮，合掌念道：『我應當右繞這位比丘尼無數百千萬圈。』 當他這樣想的時候，這位比丘尼就放出光明，遍照她的園林，普及所有集會的人，善財童子立刻看到自己的身體遍佈各處，在每一座比丘尼所在之處，都右繞了百千萬圈，繞完之後，合掌站立，說道：『聖者！我早已發了阿耨多羅三藐三菩提心，但是還不知道菩薩如何學習菩薩的修行，如何修菩薩之道，我聽說聖者您善於引導教誨，希望您為我解說。』 比丘尼說：『善男子！我得到一種菩薩解脫法門，名為滅除一切微細分別門。』 善財問道：『聖者！為什麼叫做滅除一切微細分別？』 比丘尼說：『善男子！這種解脫法門在一念之間就能普遍照見三世一切諸法，顯示其本性智慧光明。』 善財問道：『聖者！這種智慧光明的境界是怎樣的？』
【English Translation】 English version: The Prajna Paramita (Perfection of Wisdom) gate of the pure mind treasury, the Prajna Paramita gate of the treasury of universally producing various languages and supernatural powers; these ten Prajna Paramita gates are the foremost, and through them one enters countless millions of Asankhyeya (immeasurable) Prajna Paramita gates. The realms seen and the wonderful Dharma heard by all Bodhisattvas and sentient beings in this Sunlight Garden are each different, and their understandings vary. All of this is because Bhikshuni (a Buddhist nun) Simha-vijrmbhita (Lion's Yawn) initially encouraged the aspiration for Bodhi, taught the Dharma, and caused them to attain non-retrogression in Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). At that time, Sudhana (a seeker of truth) saw Bhikshuni Simha-vijrmbhita's garden, her seat, her walking meditation, her assembly, her dignified demeanor, her freedom, her pervasive presence, her fearlessness, her spiritual power, her eloquence, and her adornments. He also heard such inconceivable and vast Dharma teachings. His body and mind became soft, and he prostrated himself on the ground, respectfully bowing and joining his palms, thinking, 'I should circumambulate this Bhikshuni countless hundreds of thousands of times.' As he thought this, the Bhikshuni emitted light, illuminating her garden and reaching all in the assembly. Sudhana immediately saw his body pervading everywhere, and at each place where the Bhikshuni was, he circumambulated her hundreds of thousands of times. After circumambulating, he stood with his palms joined and said, 'Venerable One! I have already generated the aspiration for Anuttara-samyak-sambodhi, but I do not yet know how a Bodhisattva learns the Bodhisattva practices and how to cultivate the Bodhisattva path. I have heard that the Venerable One is skilled in guiding and teaching, and I wish you would explain it to me.' The Bhikshuni said, 'Good man! I have attained a Bodhisattva liberation called the Gate of Eliminating All Subtle Distinctions.' Sudhana asked, 'Venerable One! Why is it called Eliminating All Subtle Distinctions?' The Bhikshuni said, 'Good man! This gate of liberation, in a single thought, universally illuminates all Dharmas of the three times, revealing the light of their inherent wisdom.' Sudhana asked, 'Venerable One! What is the realm of this light of wisdom?'
」
比丘尼言：「善男子！我入此智光明門時，得自在出生一切法三昧王，以得如是三昧王故，現意生身，普遍十方一切世界兜率天宮一生所繫諸菩薩所；於一一菩薩前，現不可說佛剎極微數身；於一一身，作不可說佛剎極微數最勝供養。所謂：或現天王身、龍王身、夜叉王身，乃至人王身，各各執持種種華云、種種鬘云、燒香、涂香及以末香，衣服、瓔珞、幢幡、繒蓋、寶網、寶帳、寶藏、寶燈，乃至一切莊嚴具云，我皆執持而以供養，如於住兜率宮一生所繫菩薩所，親近承事，種種供養，如是降神入胎，住胎出胎，在家出家，往詣道場，成等正覺，轉正法輪，入于涅槃；如是中間，或住天宮，或住龍宮，乃至或住人、非人宮，于彼一切諸如來所，我皆如是而為供養；若有眾生知我如是見聞、親近、供養佛者，一切皆于阿耨多羅三藐三菩提得不退轉，若有眾生來詣我所，我皆誘誨為其宣說般若波羅蜜門。
「善男子！我見一切眾生，不分別眾生相，智眼明見故；聽一切語言，不分別語言相，心無所著故；見一切如來，不分別如來相，智了法身故；住持一切如來法輪，不分別法輪相，悟法自性故；一念遍知一切法，不分別諸法相，知法如幻故。善男子！我唯知此滅除一切微細分別，成就一切智菩薩解脫門
【現代漢語翻譯】 現代漢語譯本：
比丘尼說：『善男子！我進入這智慧光明之門時，獲得了自在出生一切法的三昧王（一種禪定狀態），因為獲得了這樣的三昧王，我能顯現意生身（由意念產生的身體），普遍到達十方一切世界的兜率天宮（欲界天頂層）中，那些一生補處（即將成佛）的菩薩所在之處；在每一位菩薩面前，我顯現不可說佛剎（佛的國土）極微塵數的身形；在每一個身形中，我進行不可說佛剎極微塵數的最殊勝供養。所謂供養，包括：或者顯現天王身、龍王身、夜叉王身，乃至人王身，各自執持各種花云、各種花鬘云、燒香、涂香以及末香，衣服、瓔珞、幢幡、繒蓋、寶網、寶帳、寶藏、寶燈，乃至一切莊嚴具云，我都執持這些進行供養。就像在居住於兜率宮的一生補處菩薩那裡，我親近侍奉，進行各種供養，同樣，在菩薩降神入胎、住胎、出胎、在家、出家、前往道場、成就正等正覺、轉法輪、進入涅槃的各個階段，以及中間，或者居住在天宮，或者居住在龍宮，乃至或者居住在人或非人宮，在所有這些如來（佛）所在之處，我都這樣進行供養；如果有眾生知道我這樣見聞、親近、供養佛，一切眾生都將在阿耨多羅三藐三菩提（無上正等正覺）中得到不退轉，如果有眾生來到我這裡，我都會引導教誨他們，為他們宣說般若波羅蜜（智慧到彼岸）之門。
『善男子！我見到一切眾生，不分別眾生相，因為智慧之眼明見；聽見一切語言，不分別語言相，因為心中沒有執著；見到一切如來，不分別如來相，因為智慧了知法身（佛的真身）；住持一切如來法輪（佛的教法），不分別法輪相，因為領悟了法的自性；一念之間遍知一切法，不分別諸法相，因為知道法如幻象。善男子！我只知道這種滅除一切微細分別，成就一切智菩薩解脫之門。』 English version:
The Bhikshuni said, 'Good man! When I entered this gate of wisdom and light, I obtained the Samadhi King of freely manifesting all dharmas (a state of meditative absorption), and because of obtaining this Samadhi King, I can manifest a mind-made body, universally reaching all the Tushita heavens (the highest heaven in the desire realm) in the ten directions, where the Bodhisattvas who are bound by one more birth (destined to become Buddhas in their next life) reside; before each Bodhisattva, I manifest an incalculable number of bodies, as many as the infinitesimal particles of Buddha-lands; in each body, I make the most supreme offerings, as many as the infinitesimal particles of incalculable Buddha-lands. These offerings include: manifesting as a Deva King, a Naga King, a Yaksha King, or even a human King, each holding various flower clouds, various garland clouds, burning incense, scented ointments, and powdered incense, clothing, necklaces, banners, canopies, jeweled nets, jeweled tents, jeweled treasures, jeweled lamps, and even clouds of all kinds of ornaments. I hold all these and make offerings. Just as I closely attend to and make various offerings to the Bodhisattvas who are bound by one more birth and reside in the Tushita heaven, similarly, during the stages of a Bodhisattva's descent into the womb, dwelling in the womb, birth, being a householder, leaving home, going to the Bodhi tree, attaining perfect enlightenment, turning the Dharma wheel, and entering Nirvana; and in between, whether residing in a heavenly palace, a dragon palace, or even a human or non-human palace, I make such offerings to all the Tathagatas (Buddhas) in those places. If any sentient being knows that I have seen, heard, approached, and made offerings to the Buddhas in this way, all of them will attain non-retrogression in Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). If any sentient being comes to me, I will guide and teach them, explaining the gate of Prajnaparamita (perfection of wisdom) for them.
'Good man! I see all sentient beings without discriminating the characteristics of sentient beings, because my wisdom eye sees clearly; I hear all languages without discriminating the characteristics of languages, because my mind is without attachment; I see all Tathagatas without discriminating the characteristics of Tathagatas, because my wisdom understands the Dharmakaya (the body of truth); I uphold the Dharma wheel of all Tathagatas without discriminating the characteristics of the Dharma wheel, because I have awakened to the self-nature of Dharma; in a single thought, I know all dharmas without discriminating the characteristics of dharmas, because I know that dharmas are like illusions. Good man! I only know this gate of liberation of a Bodhisattva who has eliminated all subtle discriminations and achieved all-knowing wisdom.'
【English Translation】 The Bhikshuni said, 'Good man! When I entered this gate of wisdom and light, I obtained the Samadhi King of freely manifesting all dharmas (a state of meditative absorption), and because of obtaining this Samadhi King, I can manifest a mind-made body, universally reaching all the Tushita heavens (the highest heaven in the desire realm) in the ten directions, where the Bodhisattvas who are bound by one more birth (destined to become Buddhas in their next life) reside; before each Bodhisattva, I manifest an incalculable number of bodies, as many as the infinitesimal particles of Buddha-lands; in each body, I make the most supreme offerings, as many as the infinitesimal particles of incalculable Buddha-lands. These offerings include: manifesting as a Deva King, a Naga King, a Yaksha King, or even a human King, each holding various flower clouds, various garland clouds, burning incense, scented ointments, and powdered incense, clothing, necklaces, banners, canopies, jeweled nets, jeweled tents, jeweled treasures, jeweled lamps, and even clouds of all kinds of ornaments. I hold all these and make offerings. Just as I closely attend to and make various offerings to the Bodhisattvas who are bound by one more birth and reside in the Tushita heaven, similarly, during the stages of a Bodhisattva's descent into the womb, dwelling in the womb, birth, being a householder, leaving home, going to the Bodhi tree, attaining perfect enlightenment, turning the Dharma wheel, and entering Nirvana; and in between, whether residing in a heavenly palace, a dragon palace, or even a human or non-human palace, I make such offerings to all the Tathagatas (Buddhas) in those places. If any sentient being knows that I have seen, heard, approached, and made offerings to the Buddhas in this way, all of them will attain non-retrogression in Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). If any sentient being comes to me, I will guide and teach them, explaining the gate of Prajnaparamita (perfection of wisdom) for them. 'Good man! I see all sentient beings without discriminating the characteristics of sentient beings, because my wisdom eye sees clearly; I hear all languages without discriminating the characteristics of languages, because my mind is without attachment; I see all Tathagatas without discriminating the characteristics of Tathagatas, because my wisdom understands the Dharmakaya (the body of truth); I uphold the Dharma wheel of all Tathagatas without discriminating the characteristics of the Dharma wheel, because I have awakened to the self-nature of Dharma; in a single thought, I know all dharmas without discriminating the characteristics of dharmas, because I know that dharmas are like illusions. Good man! I only know this gate of liberation of a Bodhisattva who has eliminated all subtle discriminations and achieved all-knowing wisdom.'
；如諸菩薩摩訶薩心無分別，普知諸法，一身端坐充滿法界，于自身中示現攝持一切佛剎，悉能往詣一切佛所，于自身內普現一切諸佛神力，一毛遍舉不可說不可說諸佛世界，于其自身一毛孔中現不可說不可說世界成壞，於一念中與不可說不可說眾生同住，於一念中入不可說不可說一切諸劫，而我云何能知、能說彼功德行？善男子！於此南方有一聚落，名為險難，其中有城，名寶莊嚴，彼有女人，名伐蘇蜜多，汝詣彼問菩薩云何學菩薩行、修菩薩道。」
時，善財童子頂禮其足，繞無數匝，慇勤瞻仰，辭退而去。
爾時，善財童子大慧光明照啟其心，思惟觀察一切智智，一心隨順諸法實性堅固，了知一切眾生言音陀羅尼門，得受持一切如來法輪陀羅尼門，得與一切眾生作所歸依大悲力，得觀察一切法義理光明門，得速疾圓滿法界輪，得轉彼清凈大愿輪，得普照十方一切法智光明，得遍莊嚴一切世界自在力，得普攝取一切菩薩神通智，得普發起一切菩薩圓滿愿。漸漸前行，至險難國寶莊嚴城，處處尋訪伐蘇蜜多女。城中有人不知此女功德智慧方便善巧所住境界微密甚深，作如是念：「今此童子諸根寂靜，諸根調順，智慧明瞭，已離放逸，心不迷亂，諦視一尋，無有疲懈，無所取著，目視不瞬，心無所動，甚
【現代漢語翻譯】 現代漢語譯本：如果諸位菩薩摩訶薩心中沒有分別，普遍瞭解一切法，能以一身端坐充滿整個法界，在自身中示現攝持一切佛剎，能夠前往一切佛的處所，在自身內普遍顯現一切諸佛的神力，一根毫毛就能舉起不可說不可說的諸佛世界，在自身的一個毛孔中顯現不可說不可說的世界成住壞空，在一念之間與不可說不可說的眾生同住，在一念之間進入不可說不可說的一切劫，而我怎麼能夠知道、能夠說出他們的功德和修行呢？善男子！在這南方有一個村落，名叫險難，其中有一座城，名叫寶莊嚴，那裡有一位女子，名叫伐蘇蜜多（Vasumitra），你到那裡去問她，菩薩如何學習菩薩的修行，修持菩薩的道。」 當時，善財童子頂禮善知識的腳，繞了無數圈，恭敬地瞻仰，然後告辭離去。 這時，善財童子的大智慧光明開啟了他的心，他思惟觀察一切智智，一心隨順諸法的實性，堅定不移，了知一切眾生的語言音聲陀羅尼門，得到受持一切如來法輪的陀羅尼門，得到能與一切眾生作為歸依的大悲力量，得到觀察一切法義理的光明門，得到快速圓滿法界輪，得到轉動那清凈的大愿輪，得到普遍照耀十方一切法的智慧光明，得到普遍莊嚴一切世界的自在力量，得到普遍攝取一切菩薩的神通智慧，得到普遍發起一切菩薩的圓滿愿。他漸漸向前行走，到達險難國的寶莊嚴城，到處尋訪伐蘇蜜多女。城中有人不知道這位女子的功德、智慧、方便善巧以及所住境界的微妙深奧，他們這樣想：『這個童子諸根寂靜，諸根調順，智慧明瞭，已經遠離放逸，心不迷亂，目光專注，沒有疲憊懈怠，沒有執著，目不轉睛，心無所動，非常……』
【English Translation】 English version: If the Bodhisattva Mahasattvas have no discrimination in their minds, universally understand all dharmas, can sit in one body filling the entire Dharma Realm, manifest within themselves the holding of all Buddha lands, are able to go to all the places of the Buddhas, universally manifest within themselves the divine powers of all Buddhas, one hair can lift countless inexpressible Buddha worlds, in one pore of their body manifest countless inexpressible worlds of formation, existence, destruction, and emptiness, in one thought dwell with countless inexpressible beings, in one thought enter countless inexpressible kalpas, how can I know or speak of their merits and practices? Good man! In this southern direction, there is a village called 'Dangerous,' within it is a city called 'Jewel Adornment,' there is a woman named Vasumitra, go there and ask her how Bodhisattvas learn the practice of Bodhisattvas and cultivate the path of Bodhisattvas.』 At that time, Sudhana (Sudhana) bowed at the feet of the good teacher, circled him countless times, respectfully gazed upon him, and then took his leave. At this time, the great wisdom light of Sudhana opened his mind, he contemplated and observed the wisdom of all-knowing, with one mind followed the true nature of all dharmas, steadfastly, understood the Dharani gate of the languages and sounds of all beings, obtained the Dharani gate of upholding all the Dharma wheels of the Tathagatas, obtained the great compassionate power to be a refuge for all beings, obtained the light gate of observing the meaning and principles of all dharmas, obtained the rapid completion of the Dharma Realm wheel, obtained the turning of that pure great vow wheel, obtained the wisdom light that universally illuminates all dharmas in the ten directions, obtained the power of freedom to universally adorn all worlds, obtained the universal gathering of the supernatural wisdom of all Bodhisattvas, obtained the universal arising of the perfect vows of all Bodhisattvas. He gradually moved forward, arrived at the city of Jewel Adornment in the country of Dangerous, and searched everywhere for the woman Vasumitra. Some people in the city did not know the merits, wisdom, skillful means, and the subtle and profound realm where this woman resided, and they thought: 『This youth's senses are tranquil, his senses are harmonious, his wisdom is clear, he has already left behind indulgence, his mind is not confused, his gaze is focused, he has no fatigue or laziness, he has no attachments, his eyes do not blink, his mind is unmoved, very...』
深寬廣猶如大海，不應於此伐蘇蜜多女有貪愛心、有顛倒心，生於凈想，生於欲想，不應為此女色所攝。此童子者不行魔行，不入魔境，不沒欲泥，不被魔縛，不應作處，已能不作，有何等意而求此女？」其中有人先知此女有勝功德，具深智慧，告善財言：「善哉！善哉！善男子！汝今乃能推求尋覓伐蘇蜜多女，汝已獲得廣大善利。善男子！汝應決定求佛妙果，決定欲為一切眾生作所依怙，決定欲拔一切眾生貪愛毒箭，決定欲破一切眾生於女色中所有凈想，決定欲雨一切如來普遍法界大功德雨。善男子！伐蘇蜜多女於此城內市廛之北，自宅中住。」
時，善財童子聞是語已，歡喜踴躍，心願圓滿，一心正念往詣其門。見其住宅，廣博嚴麗，寶墻、寶樹及以寶塹，一一皆有十重圍繞；其寶塹中香水盈滿，底布金沙，諸天寶華、優缽羅華、波頭摩華、拘物頭華、芬陀利華遍覆水上，異香芬馥，悅暢眾心，妙寶殊珍，莊嚴其岸；階陛欄楯，眾寶合成，宮殿樓閣，處處分佈，門闥窗牖，相望間列，咸施網鐸，悉建幢幡，無量珍奇，以為嚴飾；琉璃為地，眾寶間錯，燒諸沉水，涂以栴檀，懸眾寶鈴，風動成音，散諸天華，周遍其地；摩尼燈燭，光明普照，諸珍寶藏，其數百千，十大園林，以為莊嚴；寶樹枝條，騰芳發耀；
【現代漢語翻譯】 現代漢語譯本：深廣猶如大海，不應該對伐蘇蜜多女（Vasumitra，一位女性的名字）產生貪愛之心、顛倒之心，不應該在她身上產生清凈的念頭，產生慾望的念頭，不應該被她的美色所迷惑。這個童子（指善財童子）不會行魔道，不會進入魔境，不會陷入慾望的泥潭，不會被魔所束縛，不應該做的事情，他已經能夠不做，他有什麼樣的想法要追求這個女子呢？』其中有人事先知道這位女子有殊勝的功德，具有深厚的智慧，告訴善財說：『太好了！太好了！善男子！你現在竟然能夠去探求尋訪伐蘇蜜多女，你已經獲得了廣大的善利。善男子！你應該決心求取佛的微妙果位，決心要為一切眾生做依靠，決心要拔除一切眾生貪愛的毒箭，決心要破除一切眾生對於女色所產生的清凈想法，決心要降下一切如來普遍法界的大功德之雨。善男子！伐蘇蜜多女住在這座城市集市的北邊，在自己的家中。』 當時，善財童子聽到這些話后，歡喜踴躍，心願圓滿，一心正念前往她的家門。他看到她的住宅，寬廣而華麗，寶墻、寶樹以及寶塹，每一處都有十重圍繞；寶塹中充滿了香水，底部鋪著金沙，諸天的寶華，如優缽羅華（utpala，青蓮花）、波頭摩華（padma，紅蓮花）、拘物頭華（kumuda，白睡蓮）、芬陀利華（pundarika，白蓮花）遍佈水面，異香芬芳，使人心曠神怡，各種珍貴的寶物，裝飾著岸邊；臺階欄桿，都是用各種寶物合成，宮殿樓閣，處處分佈，門窗，相互排列，都設定了網鈴，都豎立了幢幡，用無量的珍奇寶物，作為裝飾；地面是琉璃鋪成，各種寶物交錯鑲嵌，焚燒著沉香，塗抹著栴檀，懸掛著各種寶鈴，風吹動時發出悅耳的聲音，散佈著各種天花，遍佈地面；摩尼寶燈，光明普照，各種珍寶的寶藏，有成百上千，有十大園林，作為裝飾；寶樹的枝條，散發著芬芳的光芒。
【English Translation】 English version: 'Profound and vast like the great ocean, one should not harbor greedy or deluded thoughts towards Vasumitra (a woman's name), nor should one generate pure thoughts or desires for her. One should not be captivated by her beauty. This youth (referring to Sudhana) does not engage in demonic practices, does not enter demonic realms, does not sink into the mud of desire, and is not bound by demons. He is capable of not doing what should not be done. What intention does he have in seeking this woman?' Among them, someone who knew beforehand that this woman possessed superior merits and profound wisdom said to Sudhana, 'Excellent! Excellent! Good man! You are now able to seek out and inquire about Vasumitra, and you have already obtained great benefits. Good man! You should be determined to seek the wondrous fruit of Buddhahood, determined to be a refuge for all sentient beings, determined to pull out the poisonous arrows of greed from all sentient beings, determined to break the pure thoughts that all sentient beings have about female beauty, and determined to rain down the great rain of merits of all Tathagatas throughout the entire Dharma realm. Good man! Vasumitra resides in her own home, north of the marketplace in this city.' At that time, upon hearing these words, Sudhana rejoiced and was filled with joy, his wishes fulfilled. With a focused mind, he went to her gate. He saw her residence, which was vast and magnificent, with jeweled walls, jeweled trees, and jeweled moats, each surrounded by ten layers. The moats were filled with fragrant water, the bottom covered with golden sand. Heavenly jeweled flowers, such as utpala (blue lotus), padma (red lotus), kumuda (white water lily), and pundarika (white lotus), covered the water's surface. The fragrance was exquisite, delighting the hearts of all. Various precious treasures adorned the banks. The steps and railings were made of various jewels. Palaces and pavilions were distributed everywhere. Doors and windows were arranged in rows, all adorned with nets and bells, and all had banners erected. Countless rare and precious objects were used as decorations. The ground was made of lapis lazuli, with various jewels interspersed. Incense was burned, and sandalwood was applied. Various jeweled bells were hung, and when the wind blew, they produced pleasant sounds. Heavenly flowers were scattered, covering the ground. Mani lamps illuminated the area. There were hundreds and thousands of treasures, and ten great gardens served as decorations. The branches of the jeweled trees emitted fragrant light.
種種殊麗，不可稱說。
爾時，善財見此女人顏貌端嚴，色相圓滿，面板金色，目發紺青，不長、不短、不粗、不細，欲界人天無能與比；音聲美妙超諸梵世，一切眾生差別言音，悉皆具足，無不解了，深達字義，善巧談說；得如幻智，入方便門；眾寶瓔珞莊嚴其身，一切寶網周覆其上，首冠如意摩尼寶冠；無量眷屬恭敬圍繞，皆共善根，同一行愿，福德大藏具足無盡。時，彼女人從其身出廣大光明，普照宅中一切堂宇及寶宮殿，遇斯光者身得清涼，心除惑熱。
爾時，善財前詣其所，頂禮其足，合掌而立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、云何修菩薩道，我聞聖者善能誘誨，愿為我說。」
彼即告言：「善男子！我得菩薩解脫，名離貪慾際；我能隨順一切眾生諸所樂欲而為現身，若天見我，我為天女，形貌光明，殊勝無比；如是乃至人、非人等而見我者，我即為現人、非人女，隨其形相，各各殊勝，隨其樂欲，皆令得見。
「善男子！若有眾生欲意所纏，來詣我所，而於我身生極愛染，心如昏醉，我為說法，彼聞法已則離貪慾，得菩薩無著境界三昧；若有眾生暫見於我，則離貪慾，得菩薩歡喜三昧；若有眾生暫與我語，則離貪慾，得菩薩無礙妙音
【現代漢語翻譯】 現代漢語譯本 種種殊勝美妙，無法用言語來形容。 當時，善財童子見到這位女子的容貌端莊美麗，容顏圓滿，面板呈現金色，眼睛和頭髮呈深藍色，不長不短，不粗不細，欲界的人和天人都無法與她相比；她的聲音美妙動聽，超越了所有梵天世界，能夠理解一切眾生不同的語言，並且能夠深入理解文字的含義，善於巧妙地談論；她獲得瞭如幻的智慧，進入了方便之門；身上裝飾著各種珍寶瓔珞，一切寶網覆蓋在她身上，頭上戴著如意摩尼寶冠；無數的眷屬恭敬地圍繞著她，他們都擁有相同的善根，相同的修行願望，福德的寶藏具足無盡。當時，這位女子從身上發出廣大的光明，普照宅中所有的廳堂和寶宮殿，凡是遇到這光明的人，身體都感到清涼，心中消除煩惱和熱惱。 當時，善財童子走到她面前，頂禮她的雙足，合掌站立，說道：『聖者！我早已發起了阿耨多羅三藐三菩提心（無上正等正覺之心），但是還不知道菩薩如何學習菩薩的修行，如何修持菩薩的道，我聽說聖者您善於引導教誨，希望您能為我講解。』 她就告訴善財童子說：『善男子！我得到了一種菩薩的解脫法門，名為離貪慾際（遠離貪慾的境界）；我能夠隨順一切眾生的各種喜好和慾望而顯現不同的身形，如果天人看到我，我就顯現為天女的形象，容貌光明，殊勝無比；像這樣，乃至人、非人等看到我，我就顯現為人類或非人類的女子，隨著他們的形象，各自都顯得殊勝，隨著他們的喜好和慾望，都讓他們能夠見到。 『善男子！如果有眾生被慾望所纏繞，來到我這裡，對我產生極大的愛戀和迷戀，心如昏醉，我就為他們說法，他們聽聞佛法后就會遠離貪慾，獲得菩薩無著境界三昧（菩薩無執著的禪定）；如果有眾生只是短暫地見到我，就會遠離貪慾，獲得菩薩歡喜三昧（菩薩歡喜的禪定）；如果有眾生只是短暫地與我交談，就會遠離貪慾，獲得菩薩無礙妙音（菩薩無礙的微妙音聲）。』
【English Translation】 English version Various splendors and beauties, beyond description. At that time, Sudhana saw this woman's countenance was dignified and beautiful, her appearance was perfect, her skin was golden, her eyes and hair were dark blue, neither long nor short, neither coarse nor fine, no one in the desire realm of humans and gods could compare with her; her voice was melodious and surpassed all the Brahma worlds, she could understand all the different languages of all sentient beings, and she could deeply understand the meaning of words, and was skilled in eloquent speech; she had attained the wisdom of illusion, and entered the gate of skillful means; her body was adorned with various precious ornaments, all kinds of jeweled nets covered her, and she wore a wish-fulfilling Mani jewel crown on her head; countless attendants respectfully surrounded her, all sharing the same roots of goodness, the same vows of practice, and an inexhaustible treasury of merit. At that time, this woman emitted great light from her body, illuminating all the halls and jeweled palaces in the mansion, and those who encountered this light felt coolness in their bodies and had their afflictions and heat removed from their minds. At that time, Sudhana went before her, bowed at her feet, and stood with his palms together, saying: 'Holy One! I have already aroused the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva, how a Bodhisattva cultivates the path of a Bodhisattva. I have heard that you, Holy One, are skilled in guiding and teaching, I wish you would explain it to me.' She then said to Sudhana: 'Good man! I have attained a Bodhisattva liberation called the Limit of Detachment from Desire; I can manifest different forms in accordance with the various preferences and desires of all sentient beings. If gods see me, I appear as a goddess, with a radiant and incomparably superior appearance; likewise, even humans and non-humans who see me, I appear as a human or non-human woman, each with a unique and superior form, and according to their preferences and desires, I allow them to see me. 'Good man! If there are sentient beings who are entangled by desire and come to me, and develop great love and infatuation for me, their minds becoming intoxicated, I will preach the Dharma to them. After hearing the Dharma, they will be free from desire and attain the Samadhi of the Bodhisattva's Unattached Realm (the Bodhisattva's unattached meditation); if there are sentient beings who only briefly see me, they will be free from desire and attain the Samadhi of the Bodhisattva's Joy (the Bodhisattva's joyful meditation); if there are sentient beings who only briefly speak with me, they will be free from desire and attain the Bodhisattva's Unobstructed Wonderful Sound (the Bodhisattva's unobstructed wonderful voice).'
聲藏三昧；若有眾生暫執我手，則離貪慾，得菩薩隨順遍往一切佛剎三昧；若有眾生暫升我座，則離貪慾，得菩薩離一切世間光明三昧；若有眾生暫觀於我，則離貪慾，得菩薩寂靜莊嚴三昧；若有眾生見我頻申，則離貪慾，得菩薩摧伏一切外道三昧；若有眾生見我目瞬，則離貪慾，得菩薩住佛境界光明三昧；若有眾生抱持於我，則離貪慾，得菩薩攝一切眾生恒不捨離三昧；若有眾生𠯗我唇吻，則離貪慾，得菩薩增長一切眾生福德藏三昧；如是一切所有眾生，來詣我所親近於我，一切皆得住離貪際，入于菩薩一切智地最勝解脫。」
爾時，善財童子白伐蘇蜜多女言：「聖者！云何此解脫門得名最勝？」
時，女告言：「善男子！一切菩薩發阿耨多羅三藐三菩提心，由為女人不得速成無上佛道，亦不疾得辟支佛乘、阿羅漢果、五通仙人；由女色故，退失神通，為荷負者，天、阿修羅常興戰伐；十頭羅剎焚燒南海楞伽大城；或有諸王喪失國土，乃至兄弟自相殺害，造惡趣因，現世貧窮，甘為奴僕，不順師長，違背君親，如是一切皆由女人；我觀無數百千世界貪慾眾生，生死曠野輪轉無窮，苦業之中女為上首。是故，菩薩若離女色，即得親近諸善知識，復令眾生因此離欲，皆住最勝解脫法門。」
善財童子
【現代漢語翻譯】 現代漢語譯本：聲藏三昧（一種禪定狀態）；如果有眾生短暫地握住我的手，就能脫離貪慾，獲得菩薩隨順遍往一切佛剎三昧（菩薩能自在前往所有佛土的禪定）；如果有眾生短暫地坐上我的座位，就能脫離貪慾，獲得菩薩離一切世間光明三昧（菩薩能超越世間一切光明的禪定）；如果有眾生短暫地看著我，就能脫離貪慾，獲得菩薩寂靜莊嚴三昧（菩薩能達到寂靜莊嚴的禪定）；如果有眾生看到我頻繁地伸懶腰，就能脫離貪慾，獲得菩薩摧伏一切外道三昧（菩薩能降伏一切外道的禪定）；如果有眾生看到我眨眼睛，就能脫離貪慾，獲得菩薩安住佛境界光明三昧（菩薩能安住于佛的境界併發出光明的禪定）；如果有眾生擁抱我，就能脫離貪慾，獲得菩薩攝一切眾生恒不捨離三昧（菩薩能攝受一切眾生永不捨離的禪定）；如果有眾生親吻我的嘴唇，就能脫離貪慾，獲得菩薩增長一切眾生福德藏三昧（菩薩能增長一切眾生福德的禪定）；像這樣，所有來到我這裡親近我的眾生，都能安住于脫離貪慾的境界，進入菩薩一切智慧之地，獲得最殊勝的解脫。 當時，善財童子問伐蘇蜜多女說：『聖者！為什麼這個解脫法門被稱為最殊勝？』 當時，伐蘇蜜多女告訴善財童子說：『善男子！一切菩薩發起了阿耨多羅三藐三菩提心（無上正等正覺之心），因為身為女人不能快速成就無上佛道，也不能快速獲得辟支佛乘（緣覺乘）、阿羅漢果（聲聞乘的最高果位）、五通仙人（具有五種神通的仙人）；因為女色的緣故，會退失神通，成為被征伐的對象，天、阿修羅（一種神道）常常發動戰爭；十頭羅剎（一種惡鬼）焚燒南海楞伽大城；或者有諸王喪失國土，甚至兄弟之間互相殘殺，造下惡趣的因，現世貧窮，甘願為奴僕，不順從師長，違背君親，像這樣的一切都是因為女人；我看到無數百千世界貪慾的眾生，在生死曠野中無休止地輪迴，在苦業之中，女人是首要的原因。因此，菩薩如果能遠離女色，就能親近諸善知識，又能讓眾生因此脫離貪慾，都能安住于最殊勝的解脫法門。』 善財童子
【English Translation】 English version: The Samadhi of Sound Treasury; if there are sentient beings who briefly hold my hand, they will be free from greed and attain the Bodhisattva Samadhi of following and going to all Buddha lands; if there are sentient beings who briefly ascend my seat, they will be free from greed and attain the Bodhisattva Samadhi of being apart from all worldly light; if there are sentient beings who briefly look at me, they will be free from greed and attain the Bodhisattva Samadhi of peaceful adornment; if there are sentient beings who see me frequently stretching, they will be free from greed and attain the Bodhisattva Samadhi of subduing all external paths; if there are sentient beings who see me blinking, they will be free from greed and attain the Bodhisattva Samadhi of abiding in the Buddha's realm of light; if there are sentient beings who embrace me, they will be free from greed and attain the Bodhisattva Samadhi of gathering all sentient beings, never abandoning them; if there are sentient beings who kiss my lips, they will be free from greed and attain the Bodhisattva Samadhi of increasing the treasury of merit for all sentient beings; like this, all sentient beings who come to my place and draw near to me, all will be able to abide in the state of being free from greed, enter the Bodhisattva's land of all wisdom, and attain the most supreme liberation. At that time, Sudhana asked the maiden Vasumitra, 'Holy one! Why is this gate of liberation called the most supreme?' At that time, the maiden told him, 'Good man! All Bodhisattvas who have aroused the mind of Anuttara-samyak-sambodhi (supreme enlightenment), because they are women, cannot quickly achieve the supreme Buddhahood, nor can they quickly attain the Pratyekabuddha vehicle (self-enlightened one), the Arhat fruit (the highest fruit of the Hearer vehicle), or the five-supernatural-power immortals; because of female beauty, they lose their supernatural powers, become the object of conquest, and gods and Asuras (a type of demigod) constantly wage war; the ten-headed Rakshasa (a type of demon) burned down the great city of Lanka in the Southern Sea; or there are kings who lose their kingdoms, even brothers who kill each other, creating causes for evil destinies, being poor in this life, willingly becoming slaves, not obeying teachers, and betraying rulers and parents; all of this is because of women; I see countless hundreds of thousands of worlds of greedy sentient beings, endlessly revolving in the wilderness of birth and death, and among the karmic sufferings, women are the foremost cause. Therefore, if Bodhisattvas can be apart from female beauty, they can draw near to all good teachers, and also enable sentient beings to be free from desire, and all can abide in the most supreme gate of liberation.' Sudhana
白言：「聖者！種何善根、修何福業，而得增長如是種種殊勝功德？」
時，女答言：「善男子！我念過去有佛出世，名為高行，如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。時，王都城名曰妙門。善男子！時，彼如來為欲利樂諸眾生故，來入王城，蹈彼門閫；其城一切六種震動，忽然廣博眾寶莊嚴，無量光明遞相映徹，種種寶華散佈其地，諸天音樂同時俱奏，一切諸天充滿虛空，恭敬禮拜尊重讚歎。善男子！我于彼時為長者妻，名曰妙智，見佛神通，心生覺悟，則與其夫疾詣佛所，發廣大心，以一寶錢奉施於佛；是時，文殊師利童子為佛侍者，為我說法，令發阿耨多羅三藐三菩提心。善男子！我唯知此菩薩離貪慾際解脫法門，如諸菩薩摩訶薩成就無邊巧方便智，福德廣大猶如虛空，而我云何能知、能說彼功德行？善男子！南方有城，名凈達彼岸；中有居士，名毗瑟底羅，彼常供養栴檀座佛塔，汝詣彼問菩薩云何學菩薩行、修菩薩道。」
時，善財童子頂禮其足，繞無數匝，慇勤瞻仰，辭退而去。
大方廣佛華嚴經卷第十五 大正藏第 10 冊 No. 0293 大方廣佛華嚴經
大方廣佛華嚴經卷第十六
罽賓國三藏般若奉 詔譯入
【現代漢語翻譯】 現代漢語譯本：善財童子問道：『聖者！是種下了何種善根，修持了何種福業，才能增長如此種種殊勝的功德呢？』 當時，那位女子回答說：『善男子！我記得過去有一位佛出世，名為高行（Gao Xing，意為高尚的行為），是如來（Tathagata，佛的十大稱號之一）、應供（Arhat，值得受人供養的聖者）、正遍知（Samyaksambuddha，完全覺悟者）、明行足（Vidyacharana-sampanna，智慧和德行圓滿者）、善逝（Sugata，善於去往涅槃者）、世間解（Lokavid，瞭解世間一切者）、無上士（Anuttara，無與倫比者）、調御丈夫（Purushadamyasarathi，能夠調伏眾生的人）、天人師（Shasta devamanushyanam，天人和人類的導師）、佛（Buddha，覺悟者）、世尊（Bhagavan，受人尊敬的聖者）。當時，王都的城池名為妙門（Miao Men，意為奇妙的門）。善男子！那時，那位如來爲了利益和安樂一切眾生，來到王城，踏入城門；那座城市的一切都發生了六種震動，忽然變得廣闊而又以眾寶莊嚴，無量的光明互相映照，各種寶花散佈在地上，諸天的音樂同時奏響，一切諸天都充滿了虛空，恭敬地禮拜、尊重和讚歎。善男子！我當時是一位長者的妻子，名叫妙智（Miao Zhi，意為奇妙的智慧），見到佛的神通，心中產生了覺悟，就和我的丈夫一起迅速地來到佛的面前，發廣大心，用一枚寶錢供奉給佛；當時，文殊師利（Manjushri）童子是佛的侍者，為我說法，使我發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。善男子！我只知道這種菩薩離貪慾際解脫的法門，而諸位菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）成就了無邊的巧妙方便智慧，福德廣大猶如虛空，我又怎麼能夠知道、能夠說出他們的功德和修行呢？善男子！南方有一座城市，名叫凈達彼岸（Jing Da Bi An，意為清凈到達彼岸），城中有一位居士，名叫毗瑟底羅（Vishtira），他經常供養栴檀座佛塔，你到那裡去問他，菩薩是如何學習菩薩的修行，修持菩薩之道的。』 當時，善財童子頂禮她的雙足，繞了無數圈，慇勤地瞻仰，然後告辭離去。 《大方廣佛華嚴經》卷第十五 大正藏第 10 冊 No. 0293 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第十六 罽賓國三藏般若奉 詔譯入
【English Translation】 English version: Sudhana said, 'Holy One! What roots of goodness and what meritorious deeds have you cultivated to have increased such various and extraordinary merits?' At that time, the woman replied, 'Good man! I remember that in the past, there was a Buddha who appeared in the world, named Gao Xing (High Conduct), a Tathagata (Thus Gone One), an Arhat (Worthy One), a Samyaksambuddha (Perfectly Enlightened One), a Vidyacharana-sampanna (Perfect in Knowledge and Conduct), a Sugata (Well Gone One), a Lokavid (Knower of the World), an Anuttara (Unsurpassed One), a Purushadamyasarathi (Tamer of Men), a Shasta devamanushyanam (Teacher of Gods and Humans), a Buddha (Enlightened One), and a Bhagavan (World Honored One). At that time, the capital city was named Miao Men (Wonderful Gate). Good man! At that time, that Tathagata, in order to benefit and bring happiness to all sentient beings, came into the royal city and stepped through the city gate; the entire city experienced six kinds of earthquakes, suddenly becoming vast and adorned with various treasures, immeasurable lights shone upon each other, various precious flowers were scattered on the ground, the music of the heavens played simultaneously, and all the heavens filled the sky, respectfully bowing, honoring, and praising. Good man! At that time, I was the wife of an elder, named Miao Zhi (Wonderful Wisdom), and upon seeing the Buddha's miraculous powers, my mind awakened. I then went with my husband quickly to the Buddha's place, made a great vow, and offered a precious coin to the Buddha. At that time, the youth Manjushri was the Buddha's attendant, and he preached the Dharma to me, causing me to generate the mind of Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment). Good man! I only know this Dharma gate of Bodhisattvas' liberation from the realm of greed, while the Bodhisattva-mahasattvas (Great Bodhisattvas) have achieved boundless skillful means and wisdom, and their merits are as vast as the sky. How can I know or speak of their merits and practices? Good man! To the south, there is a city named Jing Da Bi An (Purely Reaching the Other Shore); in that city, there is a householder named Vishtira, who constantly makes offerings to a sandalwood stupa. You should go there and ask him how Bodhisattvas learn the Bodhisattva practices and cultivate the Bodhisattva path.' At that time, Sudhana bowed at her feet, circled her countless times, gazed at her with reverence, and then took his leave. The Avatamsaka Sutra, Scroll 15 Taisho Tripitaka Vol. 10, No. 0293, The Avatamsaka Sutra The Avatamsaka Sutra, Scroll 16 Translated by Tripitaka Master Prajna of Kipin under Imperial Decree
不思議解脫境界普賢行愿品
爾時，善財童子聞伐蘇蜜多離貪慾際解脫門，一心隨順，憶念修行，觀彼菩薩無著境界三昧、思彼菩薩歡喜三昧、尋彼菩薩無礙音聲藏三昧、行彼菩薩遍往一切佛剎三昧、念彼菩薩離一切世間光明三昧、入彼菩薩寂靜莊嚴三昧、修彼菩薩摧伏外道三昧、觀彼菩薩佛境界光明三昧、思彼菩薩攝一切眾生不捨三昧、住彼菩薩增長眾生福德藏三昧，念一切智。漸次前行，至彼岸城，詣居士宅，頂禮其足，合掌而立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、云何修菩薩道；我聞聖者善能誘誨，愿為我說。」
居士告言：「善男子！我得菩薩解脫，名不般涅槃際。善男子！我不生心言：『如是如來已般涅槃、如是如來現般涅槃、如是如來當般涅槃。』我知十方一切世界諸佛如來畢竟無有般涅槃者，唯除為欲調伏眾生而示現耳。善男子！我開彼栴檀座如來塔門時，得三昧，名佛種無盡。善男子！我念念中入此三昧，唸唸得知一切諸佛殊勝之事。」
善財白言：「此三昧者境界云何？」
居士答言：「善男子！我入此三昧時，隨其次第見此世界一切諸佛相續出現。所謂：迦葉佛、拘那含牟尼佛、拘留孫佛、毗舍浮佛、尸棄佛、毗婆尸佛、提舍
【現代漢語翻譯】 現代漢語譯本 當時，善財童子聽聞伐蘇蜜多（Vasumitra）的離貪慾際解脫門，一心隨順，憶念修行，觀察那位菩薩的無著境界三昧（samadhi）、思惟那位菩薩的歡喜三昧、尋思那位菩薩的無礙音聲藏三昧、實踐那位菩薩遍往一切佛剎的三昧、憶念那位菩薩遠離一切世間光明的的三昧、進入那位菩薩寂靜莊嚴的三昧、修習那位菩薩摧伏外道的三昧、觀察那位菩薩佛境界光明的的三昧、思惟那位菩薩攝受一切眾生不捨的三昧、安住于那位菩薩增長眾生福德藏的三昧，並憶念一切智。他逐漸向前行走，到達彼岸城，來到居士的住所，頂禮居士的雙足，合掌站立，說道：『聖者！我已先發了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，無上正等正覺之心），但還不知道菩薩如何學習菩薩的修行，如何修持菩薩的道。我聽說聖者您善於教誨，希望您能為我講解。』 居士說道：『善男子！我得到一種菩薩解脫，名為不般涅槃際（aparinirvana-koti）。善男子！我不會生起這樣的念頭：『某某如來已經般涅槃（parinirvana，圓寂），某某如來現在般涅槃，某某如來將要般涅槃。』我知道十方一切世界的諸佛如來，最終都沒有般涅槃的，只是爲了調伏眾生而示現而已。善男子！我打開那栴檀座（candana-asana）如來塔門時，得到一種三昧，名為佛種無盡。善男子！我念念之中都進入這種三昧，唸唸都能得知一切諸佛殊勝的事蹟。』 善財童子問道：『這種三昧的境界是怎樣的呢？』 居士回答說：『善男子！我進入這種三昧時，依次見到這個世界一切諸佛相繼出現。他們是：迦葉佛（Kasyapa）、拘那含牟尼佛（Kanakamuni）、拘留孫佛（Krakucchanda）、毗舍浮佛（Visvabhu）、尸棄佛（Sikhin）、毗婆尸佛（Vipasyin）、提舍佛（Tisya）……』
【English Translation】 English version At that time, Sudhana, having heard of Vasumitra's gate of liberation of detachment from desire, wholeheartedly followed, remembered, and practiced. He contemplated that Bodhisattva's samadhi of non-attachment, pondered that Bodhisattva's samadhi of joy, sought that Bodhisattva's samadhi of unobstructed sound treasury, practiced that Bodhisattva's samadhi of going everywhere to all Buddha-lands, remembered that Bodhisattva's samadhi of being apart from all worldly light, entered that Bodhisattva's samadhi of serene adornment, cultivated that Bodhisattva's samadhi of subduing external paths, contemplated that Bodhisattva's samadhi of the light of the Buddha's realm, pondered that Bodhisattva's samadhi of gathering all sentient beings without abandoning them, and dwelt in that Bodhisattva's samadhi of increasing the treasury of merit for sentient beings, while remembering all-knowledge. Gradually proceeding forward, he arrived at the city of the Far Shore, went to the house of the householder, bowed at his feet, stood with his palms joined, and said, 'O Holy One! I have already generated the mind of anuttara-samyak-sambodhi (supreme perfect enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva, or how a Bodhisattva cultivates the path of a Bodhisattva. I have heard that you, O Holy One, are skilled in teaching, and I wish that you would explain it to me.' The householder said, 'Good man! I have attained a Bodhisattva liberation called the Limit of Non-Parinirvana (aparinirvana-koti). Good man! I do not give rise to the thought, 'Such and such a Tathagata has already entered parinirvana (final nirvana), such and such a Tathagata is now entering parinirvana, such and such a Tathagata will enter parinirvana.' I know that all the Tathagatas in all the worlds of the ten directions ultimately do not enter parinirvana, but only manifest it in order to tame sentient beings. Good man! When I opened the door of the Tathagata's stupa of the sandalwood seat (candana-asana), I attained a samadhi called the Inexhaustible Seed of the Buddha. Good man! In every moment, I enter this samadhi, and in every moment, I know the extraordinary deeds of all the Buddhas.' Sudhana said, 'What is the realm of this samadhi?' The householder replied, 'Good man! When I enter this samadhi, I see all the Buddhas of this world appear in succession. They are: Kasyapa Buddha, Kanakamuni Buddha, Krakucchanda Buddha, Visvabhu Buddha, Sikhin Buddha, Vipasyin Buddha, Tisya Buddha...'
佛、弗沙佛、名稱佛、最勝蓮華佛，如是等佛而為上首。於一念頃得見百佛、得見千佛、得見百千佛、得見億佛、百億佛、千億佛、百千億佛、阿庾多億佛、那由他億佛，乃至見不可說不可說世界極微塵數佛。如是一切次第皆見。亦見彼佛初始發心，種諸善根、獲勝神通、成就大愿、修行妙行、具波羅蜜、入菩薩地、得清凈忍、摧伏魔軍、成等正覺、國土清凈、眾會莊嚴、放大光明、神通自在、作師子吼、轉妙法輪；變化示現種種差別，無量方便成熟眾生，善巧宣揚諸分別法。我悉能持、我悉能憶，悉能觀察，分別顯示，隨順解了無有忘失。如是未來彌勒佛等百佛、千佛、百千億佛，乃至不可說不可說世界極微塵數佛，及初發心相續不斷，信解甚深，勤求不懈，精進勢力，速疾增長，一切世間凡夫、二乘所不能動。亦見現在毗盧遮那佛等十方不可說不可說佛剎極微塵數一切世界諸佛如來，悉亦如是。彼一切佛，我皆現見；彼一切法，我悉得聞，憶念、受持，心無忘失。以智慧力隨順解了，以慈悲力宣揚顯示。善男子！我唯知此菩薩所得不般涅槃際解脫門，如諸菩薩摩訶薩以一念智普知三世，一念遍入一切三昧。如來智日，恒照其心。於一切法無有分別，了一切佛悉皆平等。如來及我一切眾生，等無有二。知一切法自性
【現代漢語翻譯】 現代漢語譯本 佛（Buddha）、弗沙佛（Phussa Buddha）、名稱佛（Nāmadheya Buddha）、最勝蓮華佛（Uttamapadma Buddha），這些佛為首。在一念之間，我能見到百佛、千佛、百千佛、億佛、百億佛、千億佛、百千億佛、阿庾多億佛（Ayuta，意為萬億）、那由他億佛（Nayuta，意為兆），乃至見到不可說不可說世界極微塵數（Asankhyeya，意為無數）的佛。我能次第見到所有這些佛。我也能見到這些佛最初發心，種下各種善根，獲得殊勝神通，成就大愿，修行微妙的行持，具足波羅蜜（Pāramitā，意為到彼岸），進入菩薩地，獲得清凈的忍辱，摧伏魔軍，成就正等正覺，國土清凈，眾會莊嚴，放出大光明，神通自在，作獅子吼，轉妙法輪；變化示現種種差別，用無量方便成熟眾生，善巧宣揚各種分別法。我都能持守、憶念，觀察，分別顯示，隨順理解，沒有遺忘。像這樣，未來彌勒佛（Maitreya Buddha）等百佛、千佛、百千億佛，乃至不可說不可說世界極微塵數的佛，以及他們最初發心相續不斷，信解甚深，勤求不懈，精進勢力，迅速增長，一切世間凡夫、二乘所不能動搖。我也能見到現在毗盧遮那佛（Vairocana Buddha）等十方不可說不可說佛剎極微塵數的一切世界諸佛如來，也都是這樣。所有這些佛，我都能親眼見到；所有這些法，我都能聽聞，憶念、受持，心中沒有遺忘。我用智慧的力量隨順理解，用慈悲的力量宣揚顯示。善男子！我只知道這位菩薩所得到的這種不入涅槃際的解脫門，就像諸位菩薩摩訶薩（Bodhisattva-Mahāsattva）用一念的智慧普遍知曉三世，一念遍入一切三昧（Samādhi，意為禪定）。如來的智慧之日，恒常照耀著他們的心。對於一切法沒有分別，了知一切佛都是平等的。如來和我以及一切眾生，平等沒有差別。了知一切法的自性。
【English Translation】 English version Buddhas, such as Buddha, Phussa Buddha, Nāmadheya Buddha, and Uttamapadma Buddha, are the leaders. In a single moment, I can see a hundred Buddhas, a thousand Buddhas, a hundred thousand Buddhas, a million Buddhas, a hundred million Buddhas, a billion Buddhas, a hundred billion Buddhas, an Ayuta (ten trillion) of Buddhas, a Nayuta (one quadrillion) of Buddhas, and even Buddhas as numerous as the infinitesimal dust particles in incalculable worlds. I can see all these Buddhas in sequence. I can also see these Buddhas' initial aspiration, planting various roots of goodness, obtaining supreme spiritual powers, fulfilling great vows, practicing subtle conduct, perfecting the Pāramitās (perfections), entering the Bodhisattva grounds, obtaining pure forbearance, subduing the armies of Mara, attaining perfect enlightenment, purifying their lands, adorning their assemblies, emitting great light, having unobstructed spiritual powers, roaring the lion's roar, turning the wondrous Dharma wheel; manifesting various transformations, using immeasurable skillful means to mature sentient beings, and skillfully proclaiming various differentiated teachings. I can uphold, remember, observe, distinguish, display, understand, and not forget all of these. Similarly, future Buddhas such as Maitreya Buddha, a hundred Buddhas, a thousand Buddhas, a hundred billion Buddhas, and even Buddhas as numerous as the infinitesimal dust particles in incalculable worlds, and their initial aspirations continuing without interruption, with profound faith and understanding, diligent and unremitting seeking, and vigorous effort, rapidly increasing, cannot be moved by all worldly ordinary beings and those of the two vehicles. I can also see all the Tathāgatas of the Buddhas in all the worlds, as numerous as the infinitesimal dust particles in incalculable Buddha-lands in the ten directions, such as Vairocana Buddha, and they are all the same. I can see all those Buddhas; I can hear all those teachings, remember, uphold, and not forget them in my mind. With the power of wisdom, I understand accordingly, and with the power of compassion, I proclaim and display them. Good man! I only know this liberation gate of non-entering Nirvana obtained by this Bodhisattva, just as the Bodhisattva-Mahāsattvas universally know the three periods of time with a single thought of wisdom, and enter all Samādhis (meditative absorptions) in a single thought. The sun of the Tathāgata's wisdom constantly illuminates their minds. They have no discrimination towards all dharmas, and they understand that all Buddhas are equal. The Tathāgata, myself, and all sentient beings are equal and without difference. They understand the self-nature of all dharmas.
清凈，光明普照，無所不遍。無有思慮、無有動轉而能普入一切世間，離諸分別，住佛法印，悉能開悟法界眾生。而我云何能知、能說彼功德行？善男子！於此南方有山，名補怛洛迦，彼有菩薩名觀自在，汝詣彼問菩薩云何學菩薩行、修菩薩道。」
爾時，居士因此指示，即說偈言：
「海上有山眾寶成， 賢聖所居極清凈， 泉流縈帶為嚴飾， 華林果樹滿其中。 最勝勇猛利眾生， 觀自在尊於此住， 汝應往問佛功德， 彼當爲汝廣宣說。」
時，善財童子禮居士足，繞無數匝，慇勤瞻仰，辭退而去。
爾時，善財童子蒙居士教，隨順思惟，一心正念，入彼菩薩深信解藏、得彼菩薩能隨念力、憶彼諸佛出現次第、見彼諸佛成等正覺、持彼諸佛所有名號、觀彼諸佛所證法門、知彼諸佛具足莊嚴、信彼諸佛所轉法輪、思彼諸佛智光照曜、念彼諸佛平等三昧、解彼諸佛自性清凈、修彼諸佛無分別法、契彼諸佛甚深法印、作彼諸佛不思議業。漸次前行，至於彼山，處處求覓此大菩薩。見其西面巖谷之中，泉流縈映，樹林蓊鬱，香草柔軟，右旋布地，種種名華周遍嚴飾。觀自在菩薩于清凈金剛寶葉石上結跏趺坐，無量菩薩皆坐寶石恭敬圍繞，而為宣說智慧光明大慈悲法，令其攝受一切
【現代漢語翻譯】 現代漢語譯本 清凈，光明普照，無所不遍。沒有思慮，沒有動轉，卻能普遍進入一切世間，遠離各種分別，安住于佛法的印記，完全能夠開悟法界眾生。而我怎麼能夠知道、能夠說出他的功德和修行呢？善男子！在這南方有一座山，名叫補怛洛迦（Potalaka，意為光明山），那裡有一位菩薩名叫觀自在（Avalokiteśvara，意為觀照世間聲音的菩薩），你到那裡去問這位菩薩，如何學習菩薩的修行，修持菩薩的道。」
當時，居士因此指示，就說了偈語：
『海上有山眾寶成，賢聖所居極清凈，泉流環繞作為裝飾，花林果樹遍佈其中。 最殊勝勇猛利益眾生，觀自在尊就在這裡居住，你應該前去詢問佛的功德，他會為你廣泛宣說。』
當時，善財童子禮拜居士的腳，繞了無數圈，恭敬地瞻仰，然後告辭離去。
當時，善財童子接受了居士的教導，順著教導思考，一心正念，進入了那位菩薩的深信解藏，獲得了那位菩薩能夠隨唸的力量，憶起了諸佛出現的次第，見到了諸佛成就正等正覺，持有了諸佛的所有名號，觀察了諸佛所證悟的法門，知道諸佛具足莊嚴，相信諸佛所轉的法輪，思考諸佛的智慧光明照耀，憶念諸佛的平等三昧，理解諸佛的自性清凈，修持諸佛的無分別法，契合諸佛的甚深法印，做諸佛不可思議的事業。他逐漸向前行走，到達了那座山，到處尋找這位大菩薩。他看見在山的西面巖谷之中，泉水環繞映照，樹林茂盛，香草柔軟，右旋鋪地，各種名貴的花朵遍佈裝飾。觀自在菩薩在清凈的金剛寶葉石上結跏趺坐，無數菩薩都坐在寶石上恭敬地圍繞著他，他正在宣說智慧光明大慈悲法，使他們能夠攝受一切。
【English Translation】 English version Pure, with light shining everywhere, all-pervading. Without thought, without movement, yet able to enter all worlds, free from all discriminations, abiding in the seal of the Buddha's Dharma, fully capable of enlightening all sentient beings in the Dharma realm. How can I know or speak of his merits and practices? Good man! To the south, there is a mountain named Potalaka (meaning 'mountain of light'), where there is a Bodhisattva named Avalokiteśvara (meaning 'the one who perceives the sounds of the world'), go there and ask that Bodhisattva how to learn the practices of a Bodhisattva and cultivate the path of a Bodhisattva.」
At that time, the layman, giving this instruction, spoke in verse:
'On the sea, there is a mountain made of many treasures, a place of utmost purity where sages dwell, with streams flowing around as adornment, and forests of flowers and fruit trees filling it. The most excellent and courageous one who benefits all beings, the Venerable Avalokiteśvara, resides here. You should go and ask about the merits of the Buddha, and he will extensively explain them to you.'
At that time, Sudhana (the seeker) bowed at the layman's feet, circled him countless times, gazed upon him with reverence, and then took his leave.
At that time, Sudhana, having received the layman's teachings, followed them in his thoughts, with one-pointed mindfulness, entered the deep treasury of faith and understanding of that Bodhisattva, obtained the power of that Bodhisattva to remember, recalled the order in which the Buddhas appeared, saw the Buddhas attain perfect enlightenment, held the names of all the Buddhas, observed the Dharma doors realized by the Buddhas, knew that the Buddhas were fully adorned, believed in the Dharma wheel turned by the Buddhas, contemplated the light of wisdom of the Buddhas, remembered the equanimity samadhi of the Buddhas, understood the self-nature purity of the Buddhas, practiced the non-discriminating Dharma of the Buddhas, aligned with the profound Dharma seal of the Buddhas, and performed the inconceivable deeds of the Buddhas. Gradually, he proceeded forward, reached that mountain, and searched everywhere for this great Bodhisattva. He saw in the rocky valley on the west side of the mountain, streams flowing and reflecting, forests lush, fragrant grasses soft, spiraling to the right, and various precious flowers adorning the surroundings. Bodhisattva Avalokiteśvara was sitting in full lotus posture on a pure diamond-treasure leaf stone, with countless Bodhisattvas sitting on precious stones, respectfully surrounding him, and he was expounding the Dharma of great compassion with wisdom and light, enabling them to embrace all.
眾生。善財見已，歡喜踴躍，于善知識愛樂尊重，合掌恭敬目視不瞬，作如是念：「善知識者即是如來，善知識者一切法雲，善知識者諸功德藏，善知識者難可值遇，善知識者十力寶因，善知識者無盡智炬，善知識者福德根芽，善知識者一切智門，善知識者智海導師，善知識者集一切智助道之具。」作是念已，即便往詣大菩薩所。
爾時，觀自在菩薩遙見善財，告言：「善哉！善來童子！汝發大乘意，普攝眾生；起正直心專求佛法，大悲深重救護一切；住不思議最勝之行，普能拯拔生死輪迴，超過世間無有等比。普賢妙行相續現前，大愿深心圓滿清凈，勤求佛法悉能領受，積集善根恒無厭足，順善知識不違其教。從文殊師利功德智慧大海所生，其心成熟得佛威力，已獲廣大三昧光明，專意希求甚深妙法，常見諸佛生大歡喜，智慧清凈猶如虛空。既自明瞭復為他說，安住如來智慧光明，受持修行一切佛法，福智寶藏自然而至，一切智道速得現前，普觀眾生心無懈倦，大悲堅固猶若金剛。」
爾時，善財童子詣菩薩所，禮菩薩足，繞無數匝，合掌而住，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行，云何修菩薩道；我聞聖者善能教誨，愿為我說。」
爾時，觀自在菩薩摩訶
【現代漢語翻譯】 現代漢語譯本：眾生看到善財童子后，都歡喜雀躍，對善知識（指引修行的人）生起愛慕和尊重，合掌恭敬，目不轉睛地注視著他，心中想著：『善知識就是如來（佛的稱號），善知識是一切佛法的云，善知識是各種功德的寶藏，善知識是難以遇到的，善知識是十力（如來所具有的十種力量）的寶貴根源，善知識是無盡智慧的火炬，善知識是福德的根芽，善知識是一切智慧的門徑，善知識是智慧海洋的導師，善知識是聚集一切智慧助道的工具。』這樣想著，他便立刻前往大菩薩（指修行達到很高境界的菩薩）所在之處。 那時，觀自在菩薩（又稱觀音菩薩，代表慈悲）遠遠地看見善財童子，便說道：『善哉！你來得好啊，童子！你發起了大乘（佛教的一種流派）的意願，普遍地攝受眾生；生起正直的心，專心尋求佛法，大悲心深重，救護一切眾生；安住于不可思議的最殊勝的修行，普遍地能夠救拔眾生脫離生死輪迴，超越世間，無與倫比。普賢（菩薩名，代表實踐）的微妙修行不斷地在你身上顯現，大愿深心圓滿清凈，勤奮地尋求佛法，全部都能領會接受，積累善根，永不滿足，順從善知識，不違揹他們的教導。你從文殊師利（菩薩名，代表智慧）的功德智慧大海中產生，你的心已經成熟，得到了佛的威力，已經獲得了廣大的三昧（禪定）光明，專心致志地希求甚深微妙的佛法，經常見到諸佛，生起大歡喜，智慧清凈猶如虛空。你既已自己明瞭，又為他人宣說，安住在如來的智慧光明中，受持修行一切佛法，福德和智慧的寶藏自然而然地到來，一切智慧之道迅速地在你面前顯現，普遍地觀察眾生，心中沒有懈怠，大悲心堅固猶如金剛。』 那時，善財童子來到菩薩所在之處，禮拜菩薩的腳，繞了無數圈，合掌站立，說道：『聖者！我早已發起了阿耨多羅三藐三菩提心（無上正等正覺之心，即成佛之心），但是還不知道菩薩如何學習菩薩的修行，如何修菩薩之道；我聽說聖者您善於教誨，希望您能為我講說。』 那時，觀自在菩薩摩訶薩（大菩薩）
【English Translation】 English version: When the sentient beings saw Sudhana, they were filled with joy and excitement. They developed love and respect for the Kalyāṇamitra (spiritual friend), joined their palms in reverence, and gazed at him without blinking. They thought, 'The Kalyāṇamitra is the Tathāgata (another name for the Buddha), the Kalyāṇamitra is the cloud of all Dharmas (teachings), the Kalyāṇamitra is the treasury of all merits, the Kalyāṇamitra is difficult to encounter, the Kalyāṇamitra is the precious cause of the ten powers (of a Buddha), the Kalyāṇamitra is the inexhaustible torch of wisdom, the Kalyāṇamitra is the root of meritorious virtues, the Kalyāṇamitra is the gateway to all wisdom, the Kalyāṇamitra is the guide of the ocean of wisdom, the Kalyāṇamitra is the collection of all aids to the path of wisdom.' Having thought this, he immediately went to the place where the great Bodhisattva (a being on the path to Buddhahood) was. At that time, Avalokiteśvara Bodhisattva (also known as Guanyin, representing compassion) saw Sudhana from afar and said, 'Excellent! Well come, young man! You have generated the intention of the Mahāyāna (the Great Vehicle of Buddhism), universally embracing all sentient beings; you have arisen with an upright mind, wholeheartedly seeking the Dharma, with deep great compassion, protecting all beings; you abide in the inconceivable, most excellent practice, universally able to liberate beings from the cycle of birth and death, surpassing the world, without equal. The wondrous practices of Samantabhadra (a Bodhisattva representing practice) are continuously manifesting in you, your great vows and deep mind are complete and pure, you diligently seek the Dharma, and are able to receive and understand all of it, accumulating good roots without ever being satisfied, following the Kalyāṇamitra without disobeying their teachings. You have arisen from the ocean of merit and wisdom of Mañjuśrī (a Bodhisattva representing wisdom), your mind is mature, you have obtained the power of the Buddha, you have already obtained the vast light of Samadhi (meditative absorption), you are wholeheartedly seeking the profound and wondrous Dharma, you often see the Buddhas and generate great joy, your wisdom is pure like space. Having understood it yourself, you also explain it to others, abiding in the light of the Buddha's wisdom, upholding and practicing all the Buddha's teachings, the treasures of merit and wisdom naturally come to you, the path of all wisdom quickly manifests before you, you universally observe sentient beings without any weariness, your great compassion is firm like diamond.' At that time, Sudhana went to the place where the Bodhisattva was, bowed at the Bodhisattva's feet, circumambulated him countless times, joined his palms, and stood there, saying, 'Holy One! I have already generated the mind of Anuttarā-samyak-saṃbodhi (the mind of supreme perfect enlightenment, the mind to become a Buddha), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva, how a Bodhisattva cultivates the path of a Bodhisattva; I have heard that you, Holy One, are skilled in teaching, I wish you would explain it to me.' At that time, Avalokiteśvara Bodhisattva Mahāsattva (great Bodhisattva)
薩放閻浮檀金妙色光明，起無量色寶焰網云，及龍自在妙莊嚴云以照善財。即舒右手摩善財頂，告善財言：「善哉！善哉！善男子！汝已能發阿耨多羅三藐三菩提心。善男子！我已成就菩薩大悲速疾行解脫門。善男子！我以此菩薩大悲行門，平等教化一切眾生，攝受調伏，相續不斷。善男子！我恒住此大悲行門，常在一切諸如來所，普現一切諸眾生前，隨所應化而為利益：或以佈施攝取眾生，或以愛語攝取眾生，或以利行攝取眾生，或以同事攝取眾生，或現種種微妙色身攝取眾生，或現種種不思議色凈光明網攝取眾生，或以音聲善巧言辭，或以威儀勝妙方便，或為說法，或現神變令其開悟而得成熟，或為化現種種色相、種種族姓、種種生處、同類之形，與其共居而成熟之。
「善男子！我修習此大悲行門，愿常救護一切眾生令離諸怖。所謂：愿一切眾生離險道怖，離熱惱怖，離迷惑怖，離繫縛怖，離殺害怖，離王官怖，離貧窮怖，離不活怖，離惡名怖，離於死怖，離諸病怖，離懈怠怖，離黑暗怖，離遷移怖，離愛別怖，離怨會怖，離逼迫身怖，離逼迫心怖，離憂悲愁嘆怖，離所求不得怖，離大眾威德怖，離流轉惡趣怖。復作是愿：愿諸眾生若念於我、若稱我名、若見我身，皆得免離一切恐怖，滅除障難，正念現
【現代漢語翻譯】 現代漢語譯本 薩（菩薩名）放出閻浮檀金（一種金色）般美妙的光芒，升起無量色彩的寶焰網云，以及龍自在的奇妙莊嚴云，以此照耀善財（童子名）。然後伸出右手，摩善財的頭頂，告訴善財說：『善哉！善哉！善男子！你已經能夠發起阿耨多羅三藐三菩提心（無上正等正覺之心）。善男子！我已經成就菩薩大悲速疾行解脫門（菩薩以大悲心迅速解脫的法門）。善男子！我以這菩薩大悲行門，平等教化一切眾生，攝受調伏，相續不斷。善男子！我恒常安住于這大悲行門，常在一切諸如來（佛）之處，普遍顯現在一切眾生面前，隨其所應教化而為利益：或者用佈施來攝取眾生，或者用愛語來攝取眾生，或者用利行來攝取眾生，或者用同事來攝取眾生，或者顯現種種微妙的色身來攝取眾生，或者顯現種種不可思議的清凈光明網來攝取眾生，或者用音聲善巧的言辭，或者用威儀殊勝的方便，或者為他們說法，或者顯現神通變化讓他們開悟而得成熟，或者化現種種色相、種種族姓、種種生處、同類的形體，與他們共同居住而使他們成熟。』 『善男子！我修習這大悲行門，愿常救護一切眾生，使他們遠離各種恐懼。所謂：愿一切眾生遠離險道之恐懼，遠離熱惱之恐懼，遠離迷惑之恐懼，遠離繫縛之恐懼，遠離殺害之恐懼，遠離王官之恐懼，遠離貧窮之恐懼，遠離不活之恐懼，遠離惡名之恐懼，遠離死亡之恐懼，遠離各種疾病之恐懼，遠離懈怠之恐懼，遠離黑暗之恐懼，遠離遷移之恐懼，遠離愛別離之恐懼，遠離怨憎會之恐懼，遠離逼迫身體之恐懼，遠離逼迫內心之恐懼，遠離憂悲愁嘆之恐懼，遠離所求不得之恐懼，遠離大眾威德之恐懼，遠離流轉惡趣之恐懼。又發願說：愿一切眾生如果憶念我、如果稱念我的名字、如果見到我的身體，都能免除一切恐懼，滅除障礙和災難，正念現前。』
【English Translation】 English version Samantabhadra (a Bodhisattva) emitted a wonderful light of Jambudvipa gold (a type of gold), raised immeasurable colored jeweled flame net clouds, and dragon-like majestic clouds to illuminate Sudhana (a youth). Then, he extended his right hand and stroked Sudhana's head, saying to Sudhana: 'Excellent! Excellent! Good man! You have already been able to generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment). Good man! I have already accomplished the Bodhisattva's Great Compassion Swift Practice Liberation Gate (the Bodhisattva's method of swift liberation through great compassion). Good man! With this Bodhisattva's Great Compassion Practice Gate, I equally teach and transform all sentient beings, gathering and subduing them continuously. Good man! I constantly abide in this Great Compassion Practice Gate, always present in all the places of all Tathagatas (Buddhas), universally appearing before all sentient beings, benefiting them according to what they should be taught: sometimes using giving to gather sentient beings, sometimes using loving speech to gather sentient beings, sometimes using beneficial actions to gather sentient beings, sometimes using cooperation to gather sentient beings, sometimes manifesting various subtle forms to gather sentient beings, sometimes manifesting various inconceivable pure light nets to gather sentient beings, sometimes using skillful words of sound, sometimes using dignified and excellent methods, sometimes teaching the Dharma, sometimes manifesting miraculous transformations to enlighten them and bring them to maturity, or transforming into various appearances, various clans, various birth places, and similar forms, living with them to mature them.' 'Good man! I cultivate this Great Compassion Practice Gate, wishing to always protect all sentient beings, enabling them to be free from all fears. That is: wishing all sentient beings to be free from the fear of dangerous paths, free from the fear of heat and vexation, free from the fear of confusion, free from the fear of bondage, free from the fear of killing, free from the fear of kings and officials, free from the fear of poverty, free from the fear of not surviving, free from the fear of bad reputation, free from the fear of death, free from the fear of all diseases, free from the fear of laziness, free from the fear of darkness, free from the fear of migration, free from the fear of separation from loved ones, free from the fear of meeting with enemies, free from the fear of bodily oppression, free from the fear of mental oppression, free from the fear of sorrow, grief, and lamentation, free from the fear of not obtaining what is sought, free from the fear of the power of the masses, free from the fear of transmigrating into evil realms. Furthermore, I make this vow: may all sentient beings, if they remember me, if they recite my name, if they see my body, all be able to be free from all fears, eliminate obstacles and calamities, and have right mindfulness present.'
前。善男子！我以如是種種方便令諸眾生離諸怖畏，住于正念；復教令發阿耨多羅三藐三菩提心，至不退轉。」
爾時，觀自在菩薩摩訶薩欲重明此解脫門義，為善財童子而說偈言：
「善來調伏身心者， 稽首讚我而右旋， 我常居此寶山中， 住大慈悲恒自在。 我此所住金剛窟， 莊嚴妙色眾摩尼， 常以勇猛自在心， 坐此寶石蓮華座。 天龍及以修羅眾， 緊那羅王羅剎等， 如是眷屬恒圍繞， 我為演說大悲門。 汝能發起無等心， 為見我故而來此， 愛樂至求功德海， 禮我雙足功德身， 欲於我法學修行， 愿得普賢真妙行。 我是勇猛觀自在， 起深清凈大慈悲， 普放雲網妙光明， 廣博如空極清凈。 我垂無垢𦟛圓臂， 百福妙相具莊嚴， 摩汝深信善財頂， 為汝演說菩提法。 佛子應知我所得， 一相一味解脫門， 名為諸佛大悲云， 秘密智慧莊嚴藏。 我為精勤常救護， 起諸弘誓攝眾生， 憐愍一切如己身， 常以普門隨順轉。 我于無數眾苦厄， 常能救護諸群生， 心念禮敬若稱名， 一切應時皆解脫。 或遭牢獄所禁系， 杻械囚執遇怨家， 若能至心稱我名， 一切諸苦
【現代漢語翻譯】 現代漢語譯本： 「善男子！我用這樣種種方便，使眾生脫離各種恐懼，安住于正念；又教導他們發起阿耨多羅三藐三菩提心（無上正等正覺之心），達到不退轉的境界。」
這時，觀自在菩薩摩訶薩（大菩薩）爲了再次闡明這個解脫法門的意義，為善財童子說了以下偈頌：
『善來！調伏身心的人， 稽首讚歎我並右繞， 我常住在這寶山中， 安住于大慈悲，恒常自在。 我所住的這個金剛窟， 用美妙的色彩和各種摩尼（寶珠）莊嚴， 我常以勇猛自在的心， 坐在這寶石蓮花座上。 天龍以及修羅眾（非天）， 緊那羅王（歌神）和羅剎（惡鬼）等， 這樣的眷屬恒常圍繞著我， 我為他們演說大悲法門。 你能夠發起無上的心， 爲了見我而來到這裡， 愛樂並追求功德之海， 禮拜我雙足的功德之身， 想要在我這裡學習修行， 愿能得到普賢菩薩的真實妙行。 我是勇猛的觀自在， 發起深邃清凈的大慈悲， 普遍放出如雲般的光明， 廣大如虛空般極其清凈。 我垂下無垢的圓臂， 具足百種福德的微妙相好莊嚴， 摩頂你這深信的善財， 為你演說菩提之法。 佛子應當知道我所證得的， 一相一味的解脫法門， 名為諸佛的大悲云， 是秘密智慧的莊嚴寶藏。 我爲了精勤地救護， 發起各種弘大的誓願攝受眾生， 憐憫一切眾生如同自己， 常以普門示現隨順眾生而轉。 我對於無數的痛苦災厄， 常常能夠救護各種眾生， 心中憶念、禮敬或者稱念我的名號， 一切苦難都能及時得到解脫。 或者遭遇牢獄的禁錮， 被枷鎖囚禁，遇到怨家， 如果能夠至誠稱念我的名號， 一切痛苦』
【English Translation】 English version: 『Good man! I use these various skillful means to enable all sentient beings to be free from all fears and dwell in right mindfulness; and I also teach them to arouse the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), reaching the state of non-retrogression.』
At that time, the Bodhisattva Mahasattva Avalokiteshvara, wishing to further clarify the meaning of this door of liberation, spoke the following verses to Sudhana:
『Welcome, you who have tamed your body and mind, Who bow your head in praise of me and circumambulate to the right, I always dwell in this precious mountain, Abiding in great compassion, ever free. This diamond cave where I dwell, Is adorned with wondrous colors and various mani (jewels), I always sit on this jeweled lotus seat, With a courageous and free mind. The devas, nagas, and asuras (demigods), The kinnara kings (celestial musicians) and rakshasas (demons), etc., Such retinues constantly surround me, And I expound the great compassion dharma for them. You are able to arouse the unsurpassed mind, And have come here to see me, Loving and seeking the ocean of merit, Paying homage to my feet, the body of merit, Wishing to learn and practice the dharma from me, May you attain the true and wondrous practice of Samantabhadra. I am the courageous Avalokiteshvara, Arousing deep, pure, great compassion, Universally emitting cloud-like wondrous light, As vast as space, extremely pure. I lower my immaculate, round arm, Adorned with the wondrous marks of a hundred blessings, Touching the crown of your head, Sudhana, who has deep faith, And expound the Bodhi dharma for you. Buddha's child, you should know what I have attained, The door of liberation of one form and one taste, Is called the great compassion cloud of all Buddhas, The treasury of secret wisdom and adornment. I diligently protect and rescue, Arousing various great vows to gather sentient beings, Pitying all beings as if they were myself, Constantly manifesting universally, adapting to all beings. I, for countless sufferings and calamities, Am always able to rescue all beings, If they remember, pay homage, or call my name, All sufferings will be liberated in time. Or if they encounter imprisonment, Bound by shackles, held captive, meeting enemies, If they can sincerely call my name, All sufferings』
皆銷滅。 或犯刑名將就戮， 利劍毒箭害其身， 稱名應念得加持， 弓矢鋒刃無傷害。 或有兩競詣王官， 諍訟一切諸財寶， 彼能至誠稱念我， 獲于勝理具名聞。 或於內外諸親屬， 及諸朋友共為怨， 若能至誠稱我名， 一切怨家不能害。 或在深林險難處， 怨賊猛獸慾傷殘， 若能至心稱我名， 噁心自息無能害。 或有怨家懷忿毒， 推落險峻大高山， 若能至心稱我名， 安處虛空無損壞。 或有怨家懷忿毒， 推落深流及火坑， 若能至心稱我名， 一切水火無能害。 若有眾生遭厄難， 種種苦具逼其身， 若能至心稱我名， 一切解脫無憂怖。 或為他人所欺謗， 常思過失以相仇， 若能至心稱我名， 如是怨嫌自休息。 或遭鬼魅諸毒害， 身心狂亂無所知， 若能至心稱我名， 彼皆銷滅無諸患。 或被毒龍諸鬼眾， 一切恐怖奪其心， 若能至誠稱我名， 乃至夢中皆不見。 若有諸根所殘缺， 愿得端嚴相好身， 若能至誠稱我名， 一切所愿皆圓滿。 若有愿于父母所， 承順顏色志無違， 歡榮富樂保安寧， 珍寶伏藏恒無盡。 內外宗族常和合， 一切怨隙
【現代漢語翻譯】 現代漢語譯本 都將消散滅跡。 如果有人觸犯刑律即將被處決，利劍毒箭將要傷害他們的身體，只要稱念我的名號，就能得到加持，弓箭和刀刃都不能傷害他們。 如果有人爲了爭奪財物而到官府訴訟，只要他們能至誠地稱念我的名號，就能獲得勝訴，並且名聲遠揚。 如果有人與內外親屬或朋友結怨，只要他們能至誠地稱念我的名號，一切怨家都不能傷害他們。 如果有人身處深山險境，遭遇怨賊和猛獸的傷害，只要他們能至心地稱念我的名號，惡念自然平息，不會受到傷害。 如果有人被懷有怨恨的仇家推下險峻的高山，只要他們能至心地稱念我的名號，就能安穩地停留在空中，不會受到損傷。 如果有人被懷有怨恨的仇家推入深水或火坑，只要他們能至心地稱念我的名號，一切水火都不能傷害他們。 如果眾生遭遇災難，被各種痛苦折磨，只要他們能至心地稱念我的名號，就能解脫一切憂愁和恐懼。 如果有人被他人欺騙誹謗，常常被記恨和仇視，只要他們能至心地稱念我的名號，這樣的怨恨和嫌隙自然會平息。 如果有人遭遇鬼魅的毒害，身心狂亂，失去知覺，只要他們能至心地稱念我的名號，這些鬼魅都會消散，不會再有任何禍患。 如果有人被毒龍或各種鬼怪驚嚇，內心充滿恐懼，只要他們能至誠地稱念我的名號，甚至在夢中都不會再見到這些恐怖景象。 如果有人身體殘缺，希望得到端正美好的相貌，只要他們能至誠地稱念我的名號，一切願望都能圓滿實現。 如果有人希望孝順父母，順從他們的意願，不違揹他們的心意，希望獲得歡樂、富裕、安寧，以及無盡的珍寶和寶藏。 希望內外宗族和睦相處，一切怨恨和隔閡都消失。
【English Translation】 English version All will be extinguished. If someone commits a crime and is about to be executed, with sharp swords and poisoned arrows threatening their body, by reciting my name, they will receive blessings, and bows, arrows, and sharp blades will not harm them. If someone goes to court to litigate over wealth and possessions, by sincerely reciting my name, they will win the case and gain renown. If someone has conflicts with relatives or friends, by sincerely reciting my name, all enemies will be unable to harm them. If someone is in a dangerous forest, facing harm from bandits and fierce beasts, by sincerely reciting my name, evil intentions will cease, and they will not be harmed. If someone is pushed off a steep mountain by a vengeful enemy, by sincerely reciting my name, they will rest safely in the air, without injury. If someone is pushed into deep water or a fire pit by a vengeful enemy, by sincerely reciting my name, all water and fire will be unable to harm them. If living beings encounter calamities and are tormented by various sufferings, by sincerely reciting my name, they will be liberated from all worries and fears. If someone is deceived and slandered by others, constantly resented and hated, by sincerely reciting my name, such resentment and animosity will naturally cease. If someone is harmed by ghosts and demons, with their mind and body in chaos, losing consciousness, by sincerely reciting my name, these ghosts and demons will vanish, and there will be no more troubles. If someone is frightened by poisonous dragons or various ghosts, with their heart filled with fear, by sincerely reciting my name, they will not even see these terrifying sights in their dreams. If someone has physical disabilities and wishes to have a beautiful and dignified appearance, by sincerely reciting my name, all their wishes will be fulfilled. If someone wishes to be filial to their parents, to obey their wishes without going against their will, and to have joy, wealth, peace, and endless treasures and riches. May internal and external family members live in harmony, and may all grudges and barriers disappear.
不來侵， 若能至誠稱我名， 一切所愿皆圓滿。 若人愿此命終后， 不受三塗八難身， 恒處人天善趣中， 常行清凈菩提道。 有愿捨身生凈土， 普現一切諸佛前， 普於十方佛剎中， 常為清凈勝薩埵， 普見十方一切佛， 及聞諸佛說法音， 若能至誠稱我名， 一切所愿皆圓滿。 或在危厄多憂怖， 日夜六時稱我名， 我時現住彼人前， 為作最勝歸依處， 彼當生我凈佛剎， 與我同修菩薩行， 由我大悲觀自在， 令其一切皆成就。 或清凈心興供養， 或獻寶蓋或燒香， 或以妙華散我身， 當生我剎為應供。 或生濁劫無慈愍， 貪瞋惡業之所纏， 種種眾苦極堅牢， 百千繫縛恒無斷。 彼為一切所逼迫， 讚歎稱揚念我名， 由我大悲觀自在， 令諸惑業皆銷滅。 或有眾生臨命終， 死相現前諸惡色， 見彼種種色相已， 令心惶怖無所依， 若能至誠稱我名， 彼諸惡相皆銷滅。 由我大悲觀自在， 令生天人善道中， 此皆我昔所修行， 愿度無量群生眾， 勇猛精勤無退轉， 令其所作皆成就。 若有如應觀我身， 令其應念咸皆見， 或有樂聞我說法， 令聞妙法
【現代漢語翻譯】 現代漢語譯本 不來侵（指不會遭受侵擾）， 若能至誠稱念我的名號，一切願望都將圓滿。 如果有人希望此生結束后，不再遭受三惡道（地獄、餓鬼、畜生）和八難（八種難以修行佛法的障礙）的苦難， 能夠恒常處於人天善道之中，常常修行清凈的菩提道（覺悟之道）。 有人希望捨棄此身往生凈土（佛的清凈國土），普遍顯現在一切諸佛面前， 普遍在十方佛剎（佛的國土）中，常常成為清凈殊勝的菩薩， 普遍見到十方一切諸佛，並且聽聞諸佛說法之音， 如果能夠至誠稱念我的名號，一切願望都將圓滿。 或者在危難困厄、充滿憂愁恐懼的時候，日夜六時（指一天中的六個時段）稱念我的名號， 我將立即顯現在那個人面前，作為他最殊勝的皈依之處， 他將往生我的清凈佛剎，與我一同修行菩薩行， 憑藉我大悲觀自在（觀世音菩薩的別稱，意為以大慈悲觀察世間，救度眾生）的力量，令他一切願望都得以成就。 或者以清凈心供養我，或者獻上寶蓋，或者焚燒香， 或者用美妙的鮮花散佈在我身上，他將往生我的佛剎，成為應受供養的聖者。 或者生於污濁的劫數，沒有慈悲憐憫之心，被貪婪、嗔恨等惡業所纏繞， 遭受種種痛苦，極其牢固，被百千種束縛所困，恒常沒有間斷。 他們被一切所逼迫，讚歎稱揚唸誦我的名號， 憑藉我大悲觀自在的力量，令一切迷惑和惡業都消滅。 或者有眾生臨近命終，死亡的景象顯現，出現各種不祥的顏色， 看到那些種種不祥的景象后，內心惶恐不安，無所依靠， 如果能夠至誠稱念我的名號，那些不祥的景象都將消滅。 憑藉我大悲觀自在的力量，令他往生天人善道之中， 這些都是我過去所修行的，願望是度脫無量眾生， 勇猛精進，不退轉，令他們所做的一切都得以成就。 如果有人如理如實地觀想我的身相，令他應念之間都能見到， 或者有人喜歡聽聞我說法，令他聽聞到微妙的佛法。
【English Translation】 English version Not coming to invade (referring to not being subjected to invasion), If one can sincerely call upon my name, all wishes will be fulfilled. If a person wishes that after this life ends, they will not suffer the pains of the three evil paths (hell, hungry ghosts, animals) and the eight difficulties (eight obstacles to practicing the Dharma), and can constantly be in the good realms of humans and gods, always practicing the pure Bodhi path (path to enlightenment). If someone wishes to abandon this body and be reborn in the Pure Land (Buddha's pure land), universally appearing before all Buddhas, universally in the Buddha lands of the ten directions, always becoming a pure and supreme Bodhisattva, universally seeing all Buddhas of the ten directions, and hearing the Dharma teachings of the Buddhas, if one can sincerely call upon my name, all wishes will be fulfilled. Or when in danger and distress, full of worry and fear, calling upon my name six times day and night (referring to six periods of the day), I will immediately appear before that person, as their most supreme refuge, they will be reborn in my pure Buddha land, and practice the Bodhisattva path with me, through my great compassion Avalokiteśvara (another name for Guanyin Bodhisattva, meaning observing the world with great compassion to save sentient beings), enabling all their wishes to be fulfilled. Or with a pure heart making offerings to me, or offering jeweled canopies, or burning incense, or scattering beautiful flowers on my body, they will be reborn in my Buddha land, becoming a worthy recipient of offerings. Or born in a turbid kalpa (era), without compassion and pity, entangled by greed, hatred, and other evil karmas, suffering all kinds of pain, extremely firm, bound by hundreds and thousands of fetters, constantly without interruption. They are oppressed by everything, praising and reciting my name, through my great compassion Avalokiteśvara's power, causing all delusions and evil karmas to be extinguished. Or if a sentient being is near death, the signs of death appear, with various ominous colors, seeing those various ominous signs, their hearts are panicked and have no refuge, if one can sincerely call upon my name, those ominous signs will all be extinguished. Through my great compassion Avalokiteśvara's power, enabling them to be reborn in the good realms of gods and humans, these are all what I have practiced in the past, my wish is to liberate countless sentient beings, bravely and diligently, without regression, enabling all that they do to be fulfilled. If someone contemplates my form as it should be, enabling them to see it as soon as they think of it, or if someone likes to hear me teach the Dharma, enabling them to hear the wonderful Dharma.
量無邊。 一切世界諸群生， 心行差別無央數， 我以種種方便力， 令其聞見皆調伏。 我得大悲解脫門， 諸佛證我已修學， 其餘無量功德海， 非我智慧所能知。 善財汝於十方界， 普事一切善知識， 專意修行無懈心， 聽受佛法無厭足。 若能聞法無厭足， 則能普見一切佛， 云何見佛志無厭， 由聽妙法無厭足。」
爾時，觀自在菩薩說此偈已，告善財言：「善男子！我唯得此菩薩大悲速疾行解脫門，如諸菩薩摩訶薩，已凈普賢一切愿，已住普賢一切行；常行一切諸善法，常入一切諸三昧，常住一切無邊劫，常詣一切無邊剎，常觀一切諸如來，常聞一切三世法，常息一切眾生惡，常長一切眾生善，常絕眾生生死流，常入如來正法流。而我云何能知、能說彼功德行？」
爾時，善財童子聞觀自在菩薩摩訶薩說此大悲清凈偈已，歡喜踴躍充遍其身。生愛敬心，增信樂心，發清凈心，從坐而起，偏袒右肩，右膝著地，禮菩薩足，長跪合掌，于菩薩前，瞻仰一心，以偈贊曰：
「天人大眾阿修羅， 及與一切諸菩薩， 以妙言音共稱讚， 大聖智慧深如海。 能於一切眾生中， 平等大悲同一味， 一智同緣普救護， 種種苦難皆銷滅。
【現代漢語翻譯】 現代漢語譯本 其量無邊。 一切世界的所有眾生，他們的心念行為千差萬別，數不勝數。 我用種種方便的力量，使他們聽聞和見到后都能被調伏。 我獲得了大悲解脫之門，這是諸佛已經證悟並讓我修學的。 其餘無量的功德如大海般深廣，不是我的智慧所能完全瞭解的。 善財啊，你要在十方世界，普遍地侍奉一切善知識（指引修行的人）。 專心修行，不要懈怠，聽聞佛法，永不滿足。 如果能聽聞佛法永不滿足，就能普遍見到一切佛。 為什麼見佛的願望不會厭倦呢？因為聽聞微妙的佛法永不滿足。
這時，觀自在菩薩（Avalokiteśvara Bodhisattva）說完這偈頌后，告訴善財說：『善男子！我只是獲得了這菩薩大悲速疾行解脫門，像諸位菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）一樣，已經清凈了普賢（Samantabhadra）的一切愿，已經安住于普賢的一切行；常常修行一切善法，常常進入一切三昧（samādhi，禪定），常常安住於一切無邊劫（kalpa，極長的時間單位），常常前往一切無邊佛剎（buddhakṣetra，佛的國土），常常觀察一切諸如來（Tathāgata，佛的稱號），常常聽聞一切三世（過去、現在、未來）的佛法，常常止息一切眾生的惡行，常常增長一切眾生的善行，常常斷絕眾生的生死輪迴，常常進入如來的正法之流。而我怎麼能知道、能說出他們的功德和修行呢？』
這時，善財童子（Sudhana）聽了觀自在菩薩摩訶薩說的這大悲清凈偈頌后，歡喜踴躍，全身充滿喜悅。生起愛敬之心，增長信樂之心，發起清凈之心，從座位上站起來，袒露右肩，右膝著地，禮拜菩薩的腳，長跪合掌，在菩薩面前，瞻仰一心，用偈頌讚嘆說：
『天人大眾、阿修羅（Asura，一種神道生物），以及一切諸菩薩，都用美妙的言語共同稱讚，大聖的智慧深廣如海。 能在一切眾生中，平等地施予大悲，如同一個味道，用同一智慧普遍救護，使種種苦難都消滅。』
【English Translation】 English version Its measure is boundless. All sentient beings in all worlds, their minds and actions are diverse and countless. I use various skillful means to enable them to be tamed by hearing and seeing. I have attained the gate of great compassion liberation, which the Buddhas have realized and taught me to practice. The remaining immeasurable ocean of merits is beyond my wisdom to fully comprehend. Sudhana, you should universally serve all good teachers (spiritual guides) in the ten directions. Concentrate on practice without laziness, and listen to the Dharma without satiety. If one can listen to the Dharma without satiety, one can universally see all Buddhas. Why is the aspiration to see the Buddhas never weary? Because listening to the wonderful Dharma is never satiated.
At that time, Avalokiteśvara Bodhisattva, having spoken this verse, said to Sudhana: 『Good man! I have only attained this gate of great compassion and swift practice liberation of a Bodhisattva. Like the Bodhisattva-Mahāsattvas, I have already purified all the vows of Samantabhadra, and have already abided in all the practices of Samantabhadra; I constantly practice all good dharmas, constantly enter all samādhis (meditative states), constantly abide in all immeasurable kalpas (eons), constantly go to all immeasurable buddha-kṣetras (Buddha-fields), constantly observe all the Tathāgatas (Buddhas), constantly hear the Dharma of all three times (past, present, and future), constantly cease all evil of sentient beings, constantly increase all good of sentient beings, constantly cut off the cycle of birth and death of sentient beings, and constantly enter the stream of the Tathagata's true Dharma. How can I know or speak of their merits and practices?』
At that time, Sudhana, having heard this great compassion and pure verse spoken by Avalokiteśvara Bodhisattva-Mahāsattva, was filled with joy and elation throughout his body. He generated a heart of love and respect, increased his heart of faith and joy, and aroused a pure heart. He rose from his seat, bared his right shoulder, knelt on his right knee, bowed at the Bodhisattva's feet, knelt with his palms together, and with a focused mind, gazed at the Bodhisattva and praised him with a verse:
『The multitude of gods and humans, Asuras (demi-gods), and all the Bodhisattvas, with wonderful voices, together praise the great sage's wisdom, which is as deep as the ocean. In all sentient beings, you equally bestow great compassion, like one flavor, and with one wisdom, universally protect, causing all kinds of suffering to be extinguished.』
菩薩最勝神通力， 反覆大地不為難， 又能幹竭于大海， 令大山王咸震動。 聖者菩薩大名聞， 號曰大悲觀自在， 云何我以微劣智， 于仁勝德能稱讚。 我聞聖者諸功德， 無斷無盡大悲門， 因是發起清凈心， 生我智慧辯才力。 我今處於大眾會， 以大勇猛而觀察， 稱揚讚歎妙莊嚴， 恭敬至誠無懈倦。 如大梵王居梵眾， 映蔽一切諸梵天， 菩薩吉祥妙色身， 處於眾會無倫匹。 菩薩顧視同牛王， 妙色融朗如金聚， 具足廣大菩提愿， 普利一切諸天人。 種種華鬘以嚴飾， 頂上真金妙寶冠， 光明凈妙過諸天， 威德尊嚴超世主。 圓光狀彼流虹繞， 外相明如凈月輪， 頂相豐起若須彌， 端嚴正坐如初日。 腰繫金絳色微妙， 現殊勝相放光明， 伊尼鹿皮作下裙， 能令見者生歡喜。 妙身種種莊嚴相， 眾寶所集如山王， 腰垂上妙清凈衣， 如雲普現無邊色。 真珠三道為交絡， 猶如世主妙嚴身， 恒放凈光普照明， 亦如朗日遊空界。 身色凈妙若金山， 又如瞻博迦華聚， 以白瓔珞為嚴飾， 如白龍王環繞身。 世主手執妙蓮華， 色如上妙真金聚，
【現代漢語翻譯】 現代漢語譯本 菩薩擁有最殊勝的神通力量，翻轉大地並非難事， 又能使大海乾涸，令大山之王都震動。 聖者菩薩，大名遠揚，號為大悲觀自在（Avalokiteśvara，意為觀世音菩薩）， 我怎能以我這微薄的智慧，來稱讚您這殊勝的功德呢？ 我聽聞聖者您擁有無盡的功德，開啟了無斷無盡的大悲之門， 因此我發起了清凈之心，生起了智慧和辯才的力量。 我今天身處大眾集會之中，以大勇猛之心來觀察， 稱揚讚歎您那美妙莊嚴的形象，恭敬至誠，永不懈怠。 如同大梵天王（Mahābrahmā，色界初禪天之主）居住在梵眾之中，光芒映蔽一切梵天， 菩薩您吉祥美妙的色身，處於大眾集會之中，無人能與之相比。 菩薩您顧視眾生如同牛王一般，美妙的色澤融和明亮，如同金聚， 具足廣大菩提（bodhi，覺悟）之愿，普遍利益一切天人和眾生。 您以種種華鬘（mālā，花環）來裝飾自身，頭頂戴著真金妙寶冠， 光明清凈美妙勝過諸天，威德尊嚴超越世間之主。 圓光如同彩虹環繞，外相明亮如同清凈的月輪， 頂相豐滿隆起如同須彌山（Sumeru，佛教宇宙觀中的中心山），端正安坐如同初升的太陽。 腰間繫著金色腰帶，顏色微妙，顯現殊勝之相，放出光明， 身穿伊尼鹿皮製成的下裙，能令見到的人心生歡喜。 美妙的身體有種種莊嚴之相，眾寶聚集如同山王， 腰間垂著上妙清凈的衣裳，如同雲彩一般普現無邊的色彩。 真珠三道交錯環繞，猶如世間之主莊嚴的身體， 恒常放出清凈的光芒，普遍照耀，也如同朗日遊行於虛空之中。 身體的顏色清凈美妙如同金山，又如同瞻博迦（campaka）花聚， 以白色的瓔珞（keyūra，項飾）來裝飾，如同白龍王環繞身體。 世間之主手中拿著美妙的蓮花，顏色如同上妙的真金聚集，
【English Translation】 English version The Bodhisattva possesses the most supreme supernatural powers, overturning the earth is not difficult, And can also dry up the great ocean, causing the great mountain kings to tremble. The holy Bodhisattva, with great renown, is called the Great Compassionate Avalokiteśvara (the Bodhisattva of Compassion), How can I, with my meager wisdom, praise your supreme virtues? I have heard that the holy one possesses endless merits, opening the door of boundless great compassion, Therefore, I have aroused a pure heart, and generated the power of wisdom and eloquence. Today, I am in the midst of the great assembly, observing with great courage, Extolling and praising your wonderful and adorned form, with reverence and sincerity, never wearying. Just as Mahābrahmā (the ruler of the first dhyāna heaven in the realm of form) dwells among the Brahma assembly, his light overshadowing all the Brahma gods, The Bodhisattva's auspicious and wonderful form, in the midst of the assembly, is unmatched. The Bodhisattva looks upon beings like a bull king, the wonderful color is harmonious and bright, like a gathering of gold, Possessing the vast aspiration for bodhi (enlightenment), universally benefiting all gods, humans, and sentient beings. You adorn yourself with various flower garlands (mālā), and wear a crown of true gold and precious jewels on your head, The light is pure and wonderful, surpassing all the gods, your majestic virtue transcends the lords of the world. The halo is like a rainbow encircling you, the outer appearance is bright like a pure moon, The top of your head is full and raised like Mount Sumeru (the central mountain in Buddhist cosmology), sitting upright and dignified like the rising sun. A golden belt is tied around your waist, the color is subtle, manifesting an extraordinary appearance, emitting light, Wearing a lower garment made of the skin of an Eṇi deer, which can make those who see it feel joy. The wonderful body has various adorned features, a gathering of precious jewels like a mountain king, A superior and pure garment hangs down from the waist, like clouds manifesting boundless colors. Three strands of pearls are intertwined, like the adorned body of the lord of the world, Constantly emitting pure light, universally illuminating, also like the bright sun traveling in the sky. The color of the body is pure and wonderful like a golden mountain, also like a gathering of campaka flowers, Adorned with white necklaces (keyūra), like a white dragon king encircling the body. The lord of the world holds a wonderful lotus flower in his hand, the color like a gathering of superior true gold,
毗琉璃寶以為莖， 大慈威力令開發， 出過天人之所有， 普放光明猶日輪， 顯現如在妙高山， 香氣普熏於一切。 于諸惡鬼部多等， 黑蛇醉象及師子， 癡火毒害蔽慈心， 及餘種種諸危難， 重苦繫縛所傷迫， 一切恐怖無依怙。 世主一味大悲心， 平等救彼眾生類， 妙寶葉石為勝座， 無等蓮華之所持， 百千妙福之所成， 眾妙蓮華所圍繞。 極妙身光清凈色， 從真勝義而成就， 諸天種種上妙供， 咸共讚歎仁功德。 于尊能發清凈意， 速離一切憂怖心， 眷屬快樂共歡娛， 一切妙果皆圓滿。 大海龍王住自宮， 及余居處諸龍眾， 常懼妙翅大鳥王， 搏撮傷殘受諸苦。 或有眾生入大海， 遇風鼓浪如雪山， 若遭摩竭欲來吞， 恐怖驚惶無所救。 或遇醉象而奔逐， 種種厄難之所纏， 至心憶念大悲尊， 如是一切無憂怖。 大石山王有洞窟， 其窟幽深極可畏， 有犯王法鎖其身， 種種繫縛投于彼。 彼諸苦惱眾生等， 至心憶念大悲尊， 枷鎖解脫苦銷除， 一切無憂安隱樂。 仁以大悲清凈手， 攝取憶念諸眾生， 令於一切厄難中， 獲得無憂安隱樂。
【現代漢語翻譯】 現代漢語譯本 以毗琉璃寶（一種寶石）為莖幹，大慈悲的力量令其開放， 超越了天人和所有眾生的境界，普放光明如同太陽一般， 顯現如同在妙高山（須彌山）上一樣，香氣普遍薰染一切。 對於各種惡鬼、部多（鬼神）等，黑蛇、醉象和獅子， 被癡火、毒害矇蔽了慈悲心，以及其他種種危難， 被沉重痛苦束縛所傷害逼迫，一切恐怖無所依靠。 世間的主宰以唯一的大悲心，平等救度這些眾生， 以妙寶葉石為殊勝的座位，由無與倫比的蓮花所承托， 由百千種美妙的福德所成就，被各種美妙的蓮花所圍繞。 極其美妙的身光清凈之色，是從真實殊勝的意義而成就， 諸天以各種上妙的供品，共同讚歎您的功德。 對於您能發起清凈的意念，迅速遠離一切憂愁恐懼的心， 眷屬快樂地共同歡娛，一切美好的果報都圓滿。 大海龍王住在自己的宮殿，以及其他居處的龍眾， 常常畏懼妙翅大鳥王（金翅鳥），被其捕食傷害遭受各種痛苦。 或者有眾生進入大海，遇到狂風巨浪如同雪山一般， 如果遭遇摩竭（一種海怪）想要吞噬，恐怖驚慌無所救助。 或者遇到醉象而奔跑追逐，被種種厄難所纏繞， 至誠憶念大悲的您，像這樣一切憂愁恐懼都會消失。 大石山王有洞窟，那洞窟幽深極其可怕， 有觸犯王法的人被鎖住身體，被各種束縛投入到那裡。 那些痛苦煩惱的眾生等，至誠憶念大悲的您， 枷鎖解脫痛苦消除，一切無憂安穩快樂。 您以大悲清凈的手，攝取憶念您的眾生， 令他們在一切厄難之中，獲得無憂安穩的快樂。
【English Translation】 English version With stems of beryl treasure, the power of great compassion causes them to bloom, Surpassing the realms of gods and humans, universally emitting light like the sun, Appearing as if on Mount Meru (Mount Sumeru), its fragrance pervades all. For all evil ghosts, bhutas (spirits), black snakes, drunken elephants, and lions, Whose compassionate hearts are obscured by the fire of ignorance and poisons, and various other dangers, Who are harmed and oppressed by the bonds of heavy suffering, all terrified and without refuge. The lord of the world, with a single great compassionate heart, equally saves these beings, With a seat of wondrous jeweled leaves and stones, supported by an unparalleled lotus, Accomplished by hundreds of thousands of wonderful merits, surrounded by various wondrous lotuses. The supremely wondrous light of the body, pure in color, is accomplished from the true and supreme meaning, The gods, with various supreme offerings, together praise your virtues. For those who can generate a pure intention towards you, they quickly depart from all worries and fears, Their families happily rejoice together, and all wonderful rewards are fulfilled. The dragon kings of the great ocean dwell in their palaces, and the other dragon hosts in their abodes, Constantly fearing the great Garuda (mythical bird), being captured, harmed, and suffering various pains. Or some beings enter the great ocean, encountering winds and waves like snow mountains, If they encounter Makara (a sea monster) wanting to devour them, they are terrified and without help. Or they encounter drunken elephants chasing after them, entangled by various calamities, If they sincerely remember you, the greatly compassionate one, all such worries and fears will vanish. The great stone mountain has caves, those caves are deep and extremely frightening, Those who have violated the king's law are locked up, bound in various ways and thrown into them. Those suffering beings, sincerely remembering you, the greatly compassionate one, Their shackles are released, their suffering is eliminated, and they have all peace, security, and happiness. With your great compassionate and pure hand, you gather the beings who remember you, Causing them to obtain peace, security, and happiness in all calamities.
我今讚歎人天主， 最勝威德大仙王， 三毒翳障盡銷除， 福智無涯如大海。 調伏眾生無懈倦， 利樂平等無怨親， 愿于菩薩妙金山， 一切勝福皆成就。 普於十方諸世界， 息滅眾生邪見心， 速獲如來無上身， 普愿眾生咸證得。」
爾時，有一菩薩名正性無異行，從於東方虛空中來，至此世界輪圍山頂，以足按地。時，此世界六種震動，變成無數雜寶莊嚴。復于其身放大光明，映蔽一切釋、梵、護世、天龍八部、日、月、星、電所有光明，皆如聚墨；其光普照地獄、餓鬼、畜生、閻羅王界，及餘一切苦惱眾生，罪垢銷除、身心清凈。又於一切諸佛剎土普興一切諸供養云，普雨一切華香、瓔珞、衣服、幢蓋，如是所有諸莊嚴具，供養于佛。復以神力隨諸眾生心之所樂，普於一切諸宮殿中而現其身，令其見者皆悉歡喜，然後來詣觀自在菩薩摩訶薩所。
時，觀自在菩薩告善財言：「善男子！汝見正性無異行菩薩來此大會道場中不？」
善財答言：「唯然！已見。」
告言：「善男子！汝可往問菩薩云何學菩薩行，修菩薩道。」
爾時，善財童子于觀自在菩薩所，得甚深智入大悲門，以甚深心隨順觀察，心無疲厭。一心頂禮觀自在菩薩足，繞無數
【現代漢語翻譯】 現代漢語譯本 我如今讚歎人天之主（人與天界的主宰），最殊勝威德的大仙王（具有偉大力量的聖者）， 他能徹底消除貪嗔癡三毒的障礙，福德和智慧像大海一樣無邊無際。 他調伏眾生從不懈怠，給予一切眾生平等利益和快樂，沒有怨恨和親疏之分。 我願在菩薩的奇妙金山（象徵菩薩的功德）中，一切殊勝的福德都能成就。 愿在十方所有世界，平息眾生的邪見之心， 迅速獲得如來無上的身（佛的果位），普遍希望一切眾生都能證得（佛果）。
那時，有一位菩薩名叫正性無異行（行為與真理一致的菩薩），從東方虛空中來到這個世界的輪圍山頂，用腳按地。當時，這個世界發生了六種震動，變成了無數雜寶莊嚴的景象。他又從身上放出大光明，遮蔽了一切釋（帝釋天）、梵（梵天）、護世（守護世界的諸天）、天龍八部（天眾、龍眾等八類護法神）、日、月、星、電的所有光明，都像聚集的墨一樣黯淡無光；他的光明普遍照耀地獄、餓鬼、畜生、閻羅王界，以及其他一切受苦惱的眾生，使他們的罪垢消除，身心清凈。他又在一切諸佛的剎土普遍興起一切供養云，普遍降下一切花香、瓔珞、衣服、幢蓋，以及所有這樣的莊嚴器具，用來供養佛。他又以神通力，隨著眾生心中所喜愛的，普遍在一切宮殿中顯現他的身形，使見到他的人都感到歡喜，然後來到觀自在菩薩摩訶薩（大菩薩）所在的地方。
當時，觀自在菩薩告訴善財說：『善男子！你看到正性無異行菩薩來到這個大會道場中了嗎？』
善財回答說：『是的！我已經看到了。』
觀自在菩薩說：『善男子！你可以去問這位菩薩，如何學習菩薩的修行，修持菩薩的道。』
那時，善財童子在觀自在菩薩那裡，獲得了甚深的智慧，進入了大悲之門，以甚深的心隨順觀察，心中沒有疲倦。他一心頂禮觀自在菩薩的足，繞了無數圈。
【English Translation】 English version I now praise the Lord of humans and gods, the most supreme and majestic great sage king, Who completely eliminates the obstacles of the three poisons (greed, hatred, and ignorance), whose blessings and wisdom are boundless like the ocean. He tames sentient beings without weariness, bestowing equal benefit and joy without resentment or favoritism. I wish that in the wondrous golden mountain of the Bodhisattva (symbolizing the Bodhisattva's merits), all supreme blessings may be accomplished. May the minds of sentient beings in all ten directions be freed from wrong views, May they quickly attain the unsurpassed body of the Tathagata (Buddha's state), and may all beings universally achieve enlightenment.
At that time, a Bodhisattva named Zhengxing Wuyixing (Bodhisattva of Consistent Practice with True Nature) came from the eastern void, arriving at the summit of Mount Sumeru in this world, and pressed his foot upon the ground. At that moment, this world shook in six ways, transforming into a scene adorned with countless precious treasures. He then emitted great light from his body, obscuring all the light of Shakra (Indra), Brahma, the world protectors, the eight classes of gods and dragons, the sun, moon, stars, and lightning, making them as dark as gathered ink; his light universally illuminated the realms of hell, hungry ghosts, animals, King Yama, and all other suffering beings, eliminating their karmic defilements, and purifying their bodies and minds. He also universally raised clouds of offerings in all Buddha lands, raining down all kinds of flowers, incense, necklaces, garments, banners, and all such adornments, offering them to the Buddha. Furthermore, with his divine power, according to the desires of sentient beings, he manifested his form in all palaces, causing those who saw him to rejoice, and then he came to the place where Bodhisattva Avalokiteshvara Mahasattva was.
At that time, Bodhisattva Avalokiteshvara said to Sudhana: 'Good man! Have you seen Bodhisattva Zhengxing Wuyixing come to this assembly?'
Sudhana replied: 'Yes! I have seen him.'
Avalokiteshvara said: 'Good man! You may go and ask this Bodhisattva how to learn the practice of a Bodhisattva and cultivate the path of a Bodhisattva.'
At that time, Sudhana, in the presence of Bodhisattva Avalokiteshvara, obtained profound wisdom, entered the gate of great compassion, and with a profound mind, observed with diligence, without weariness. He wholeheartedly bowed at the feet of Bodhisattva Avalokiteshvara and circumambulated him countless times.
匝，敬承其教，辭退而行。
往詣正性無異行菩薩所，頂禮其足，合掌而立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行，云何修菩薩道；我聞聖者善能誘誨，愿為我說。」
菩薩告言：「善男子！我得菩薩解脫，名普門不動速疾行。」
善財白言：「聖者！於何佛所得此解脫？所從來剎去此幾何？發來久如？」
菩薩告言：「善男子！如此境界甚深難解，一切世間天、人、阿修羅、沙門、婆羅門等所不能了。唯諸菩薩最勝精進，具菩薩行，無退、無怯，已能親近諸善知識，善友所攝，諸佛所念，增長善根，志樂清凈；得菩薩根、有智慧眼，能聞、能持、能解、能入。」
善財白言：「唯愿聖者為我宣說。我當承佛威神之力、善知識力，能信、能受、能解、能入。」
菩薩告言：「善男子！我從東方具足吉祥藏世界，普吉祥出生佛所而來此土。善男子！于彼佛所得此法門；從彼發來，已經不可說不可說佛剎極微塵數劫；一一念中舉不可說不可說佛剎極微塵數步；一一步過不可說不可說佛剎極微塵數世界；一一世界我皆遍入，以最勝心至其佛所，以妙供具而為供養，及施一切諸眾生海。此諸供具皆是無上心所成，無作法所印，諸如來所忍，諸菩薩所
【現代漢語翻譯】 現代漢語譯本：於是，他恭敬地接受了教誨，告退離去。 他前往正性無異行菩薩（一位菩薩的名稱，意為在正道上修行，沒有差異）那裡，頂禮菩薩的雙足，合掌站立，說道：『聖者！我已先發起了阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道菩薩如何學習菩薩的修行，如何修持菩薩之道；我聽說聖者您善於引導教誨，希望您能為我講解。』 菩薩說道：『善男子！我得到了一種菩薩的解脫法門，名為普門不動速疾行（一種菩薩的解脫境界，意為能迅速且堅定地到達任何地方）。』 善財童子問道：『聖者！您是從哪位佛那裡得到這種解脫法門的？從您出發的佛剎（佛的國土）到這裡有多遠？您出發多久了？』 菩薩說道：『善男子！這種境界非常深奧難以理解，一切世間的天人、阿修羅（一種神道生物）、沙門（出家修行者）、婆羅門（祭司）等都不能理解。只有那些最精進的菩薩，具備菩薩的修行，沒有退縮和怯懦，已經能夠親近善知識（指引修行的人），被善友所攝受，被諸佛所憶念，增長善根，志向清凈；他們獲得了菩薩的根基，擁有智慧之眼，能夠聽聞、能夠受持、能夠理解、能夠進入這種境界。』 善財童子說道：『我希望聖者能為我宣說。我將憑藉佛的威神之力、善知識的力量，能夠相信、能夠接受、能夠理解、能夠進入這種境界。』 菩薩說道：『善男子！我從東方具足吉祥藏世界（一個佛國世界的名稱），普吉祥出生佛（一位佛的名稱）那裡來到這裡。善男子！我從那位佛那裡得到了這種法門；從那裡出發到現在，已經經過了不可說不可說佛剎極微塵數劫（極其漫長的時間）；每一念中都跨越了不可說不可說佛剎極微塵數步；每一步都跨越了不可說不可說佛剎極微塵數世界；每一個世界我都遍入其中，以最殊勝的心到達佛的所在，用美妙的供養品進行供養，並佈施給一切眾生。這些供養品都是由無上心所成就，由無作法所印證，為諸如來所認可，為諸菩薩所讚歎。』
【English Translation】 English version: Then, he respectfully accepted the teachings and departed. He went to the Bodhisattva Samantabhadra (a Bodhisattva's name, meaning 'Universal Worthy') who practices without difference, bowed at his feet, stood with palms together, and said, 'Holy One! I have already generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva, how to cultivate the path of a Bodhisattva; I have heard that you, Holy One, are skilled in guiding and teaching, I wish you would explain it to me.' The Bodhisattva said, 'Good man! I have attained a Bodhisattva's liberation, named Universal Gate Unmoving Swift Practice (a Bodhisattva's state of liberation, meaning the ability to reach anywhere swiftly and firmly).' Sudhana asked, 'Holy One! From which Buddha did you obtain this liberation? How far is it from the Buddha-land (Buddha's realm) where you started to here? How long has it been since you set out?' The Bodhisattva said, 'Good man! This state is very profound and difficult to understand, all the beings in the world, including gods, humans, asuras (a type of demigod), shramanas (ascetics), and brahmins (priests), cannot understand it. Only those Bodhisattvas who are most diligent, possess the practice of a Bodhisattva, without retreat or fear, who have been able to approach good teachers (those who guide practice), are embraced by good friends, are remembered by all Buddhas, increase their roots of goodness, and whose aspirations are pure; they have obtained the foundation of a Bodhisattva, possess the eye of wisdom, and are able to hear, uphold, understand, and enter this state.' Sudhana said, 'I wish that the Holy One would explain it to me. I will rely on the power of the Buddha's majestic spirit and the power of good teachers, to be able to believe, accept, understand, and enter this state.' The Bodhisattva said, 'Good man! I came here from the world of Complete Auspicious Treasure in the East (the name of a Buddha-land), from the Buddha Universal Auspicious Birth (the name of a Buddha). Good man! I obtained this Dharma gate from that Buddha; since I set out from there, an incalculable number of kalpas (eons) of Buddha-lands as numerous as dust particles have passed; in each thought, I have taken an incalculable number of steps as numerous as dust particles of Buddha-lands; each step has crossed an incalculable number of worlds as numerous as dust particles of Buddha-lands; I have entered each world, with the most excellent mind, I have reached the place of the Buddha, made offerings with wonderful offerings, and given to all sentient beings. These offerings are all accomplished by the unsurpassed mind, sealed by the uncreated Dharma, approved by all Tathagatas, and praised by all Bodhisattvas.'
嘆。善男子！我又普見彼世界中一切眾生，悉知其心、悉知其根，隨其解欲，現身說法；或放光明，或施財寶，種種方便教化、調伏、利樂、成熟，無有休息。如從東方，南、西、北方，四維，上、下，亦復如是。善男子！我唯得此菩薩普門不動速疾行解脫，能疾周遍到一切處，如諸菩薩摩訶薩隨順遍行，普於十方無所不至。智慧境界，等無差別；善布其身，悉遍法界。至一切道，入一切剎，知一切法，觀一切世平等，演說一切法門，深信愛樂一切妙行。同時照曜一切眾生，于諸佛所不生分別，於一切處無有障礙。而我云何能知、能說彼功德行？善男子！南方有城名為門主，其中有神名曰大天。汝詣彼問菩薩云何學菩薩行、修菩薩道。」
時，善財童子禮菩薩足，繞無數匝，慇勤瞻仰，辭退而去。
大方廣佛華嚴經卷第十六 大正藏第 10 冊 No. 0293 大方廣佛華嚴經
大方廣佛華嚴經卷第十七
罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品
爾時，善財童子入菩薩廣大行，正念思惟，心無障礙，求菩薩智慧境，見菩薩神通事，念菩薩勝功德，被菩薩堅進甲，生菩薩大歡喜，趣菩薩不思議，游菩薩大自在，修菩薩功德地，觀菩薩三昧地，住菩薩總持地，具菩
【現代漢語翻譯】 現代漢語譯本：嘆！善男子！我又普遍見到那個世界中的一切眾生，完全瞭解他們的心念，完全瞭解他們的根性，隨著他們的理解和慾望，顯現不同的身形說法；或者放出光明，或者施捨財寶，用各種各樣的方便方法教化、調伏、利益、成熟他們，沒有絲毫的休息。就像從東方一樣，南方、西方、北方，四維，上方、下方，也是這樣。善男子！我只是獲得了這種菩薩普門不動速疾行解脫，能夠快速周遍到達一切地方，就像諸位菩薩摩訶薩隨順遍行一樣，普遍在十方無所不到。智慧的境界，平等沒有差別；善於分佈自身，完全遍佈法界。到達一切道，進入一切佛剎，瞭解一切法，觀察一切世界平等，演說一切法門，深深地相信和喜愛一切微妙的修行。同時照耀一切眾生，對於諸佛不產生分別，在一切地方都沒有障礙。而我怎麼能夠知道、能夠說出他們的功德和修行呢？善男子！南方有一座城市名為門主，其中有一位神名叫大天（Mahadeva），你到那裡去問他，菩薩如何學習菩薩的修行，修持菩薩的道。」 當時，善財童子禮拜菩薩的腳，圍繞無數圈，恭敬地瞻仰，告辭退下離去。 《大方廣佛華嚴經》卷第十六 大正藏第 10 冊 No. 0293 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第十七 罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品 這時，善財童子進入菩薩廣大的修行，以正念思考，心中沒有障礙，尋求菩薩的智慧境界，見到菩薩的神通事蹟，憶念菩薩殊勝的功德，披上菩薩堅固精進的鎧甲，生起菩薩的大歡喜，趨向菩薩不可思議的境界，遊歷菩薩的大自在，修持菩薩的功德地，觀察菩薩的三昧地，安住菩薩的總持地，具足菩
【English Translation】 English version: Alas! Good man! I also universally see all sentient beings in that world, fully knowing their minds, fully knowing their roots, according to their understanding and desires, manifesting different forms to teach the Dharma; or emitting light, or bestowing wealth, using various skillful means to educate, subdue, benefit, and mature them, without any rest. Just like from the east, the south, west, north, the four intermediate directions, above, and below, it is also like this. Good man! I have only attained this Bodhisattva's Universal Gate Unmoving Swift Practice Liberation, which enables me to quickly and universally reach all places, just like all Bodhisattva Mahasattvas follow and universally travel, reaching everywhere in the ten directions. The realm of wisdom is equal and without difference; skillfully distributing oneself, completely pervading the Dharma realm. Reaching all paths, entering all Buddha lands, understanding all dharmas, observing all worlds equally, expounding all Dharma gates, deeply believing and loving all wonderful practices. Simultaneously illuminating all sentient beings, not generating discrimination towards all Buddhas, and having no obstacles in all places. How can I know or speak of their merits and practices? Good man! In the south, there is a city named 'Gate Master,' and in it, there is a deity named Mahadeva (Great God). Go there and ask him how Bodhisattvas learn the Bodhisattva practices and cultivate the Bodhisattva path. At that time, Sudhana (Good Wealth) bowed at the Bodhisattva's feet, circumambulated countless times, respectfully gazed upon him, and took his leave. The Avatamsaka Sutra, Volume 16 Taisho Tripitaka Volume 10, No. 0293, The Avatamsaka Sutra The Avatamsaka Sutra, Volume 17 Translated by Tripitaka Prajna of Kipin under Imperial Decree, Entering the Inconceivable Liberation Realm, Universal Vows and Practices of Samantabhadra At this time, Sudhana entered the vast practices of the Bodhisattvas, contemplating with right mindfulness, his mind without obstacles, seeking the wisdom realm of the Bodhisattvas, seeing the miraculous deeds of the Bodhisattvas, remembering the supreme merits of the Bodhisattvas, donning the firm armor of Bodhisattva's diligence, generating the great joy of the Bodhisattvas, approaching the inconceivable realm of the Bodhisattvas, traveling in the great freedom of the Bodhisattvas, cultivating the merit grounds of the Bodhisattvas, observing the samadhi grounds of the Bodhisattvas, abiding in the dharani grounds of the Bodhisattvas, possessing the
薩大愿地，得菩薩辯才地，成菩薩諸力地。漸次前行，至於彼城，尋訪大天今在何所？人咸告言：「在此城內，現廣大身，處高顯座，為眾說法。」
善財聞已，往至其所，頂禮其足，合掌而立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行，云何修菩薩道；我聞聖者善能教誨，愿為我說。」
爾時，大天即於是時，長舒四臂，取四海水，自洗其面，持諸金華以散善財而告之言：「善男子！甚奇希有！乃能如是求善知識。善男子！一切菩薩出現世間，最極希有，難可得聞，難可得見，如眾生中芬陀利華，于險難處為歸、為救；如安隱城于黑闇處作大光明，猶如朗日；又如導師引諸眾生入佛法門，亦如猛將善能守護一切智城。善男子！菩薩如是難可遇會，唯身、語、意具足清凈，無諸過失，然後乃得見其形相，聞其辯才，於一切時常現在前。善男子！我已成就菩薩解脫，名為雲網。」
善財白言：「聖者！雲網解脫境界云何？」
爾時，大天于善財前示現種種金聚、銀聚、琉璃聚、玻璃聚、硨磲聚、碼瑙聚、摩尼寶聚、無垢藏寶聚、毗盧遮那寶聚、普現十方寶聚、寶冠聚、寶印聚、寶鬘聚、寶珰聚、寶釧聚、寶鎖聚、寶鈴聚、寶瓔珞聚、寶珠網聚、種種眾色摩尼寶
【現代漢語翻譯】 現代漢語譯本 於是，善財童子發起了廣大的誓願，獲得了菩薩的辯才，成就了菩薩的各種力量。他逐漸向前行走，到達了那座城市，尋找大天（Deva，天神）現在在哪裡。人們都告訴他說：『他就在這座城市裡，顯現出廣大的身軀，坐在高顯的座位上，為大眾說法。』 善財童子聽了之後，就前往他所在的地方，頂禮他的雙足，合掌站立，說道：『聖者！我早已發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），但是還不知道菩薩應該如何學習菩薩的修行，如何修持菩薩的道。我聽說聖者您善於教誨，希望您能為我開示。』 這時，大天立刻伸出四條手臂，取來四海之水，洗凈自己的面容，然後拿著各種金色的花朵散向善財童子，並告訴他說：『善男子！真是稀奇罕見啊！你竟然能夠這樣尋求善知識。善男子！一切菩薩出現在世間，是最為稀有難得的，難以聽聞，難以見到，就像眾生中的芬陀利華（Pundarika，白蓮花）一樣，在險難之處成為依靠和救護；又像安穩的城市，在黑暗之處作為大光明，猶如朗朗的太陽；又像導師引導眾生進入佛法之門，也像猛將善於守護一切智城。善男子！菩薩是如此難以遇到，只有身、語、意都具足清凈，沒有各種過失，然後才能見到他們的形相，聽到他們的辯才，在一切時候都常在眼前。善男子！我已經成就了菩薩的解脫，名為雲網（Megha-jala）。』 善財童子問道：『聖者！雲網解脫的境界是怎樣的呢？』 這時，大天在善財童子面前示現了各種金聚、銀聚、琉璃聚、玻璃聚、硨磲聚、瑪瑙聚、摩尼寶聚、無垢藏寶聚、毗盧遮那寶聚、普現十方寶聚、寶冠聚、寶印聚、寶鬘聚、寶珰聚、寶釧聚、寶鎖聚、寶鈴聚、寶瓔珞聚、寶珠網聚、各種顏色的摩尼寶。
【English Translation】 English version Then, Sudhana (善財) made great vows, obtained the eloquence of a Bodhisattva, and accomplished the various powers of a Bodhisattva. He gradually proceeded forward, arrived at that city, and sought where Deva (大天, a deity) was now. People all told him, 'He is in this city, manifesting a vast body, sitting on a high and prominent seat, expounding the Dharma to the multitude.' Having heard this, Sudhana went to where he was, prostrated at his feet, joined his palms, and stood, saying, 'Holy One! I have already generated the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心, the mind of unsurpassed, complete, and perfect enlightenment), but I do not yet know how a Bodhisattva should learn the practice of a Bodhisattva, how to cultivate the path of a Bodhisattva. I have heard that you, Holy One, are skilled in teaching, and I wish you would explain it to me.' At that time, Deva immediately stretched out his four arms, took the water from the four seas, washed his face, and then scattered various golden flowers towards Sudhana, saying, 'Good man! It is truly rare and wonderful! That you are able to seek a good teacher in this way. Good man! The appearance of all Bodhisattvas in the world is most rare and difficult to encounter, difficult to hear of, difficult to see, like the Pundarika (芬陀利華, white lotus) among living beings, being a refuge and a salvation in dangerous places; like a secure city, being a great light in dark places, like the bright sun; also like a guide leading living beings into the gate of the Buddha Dharma, and also like a brave general who is skilled in guarding the city of all wisdom. Good man! Bodhisattvas are so difficult to meet, only when body, speech, and mind are all pure, without any faults, can one then see their form, hear their eloquence, and have them constantly present at all times. Good man! I have already attained the liberation of a Bodhisattva, called Megha-jala (雲網, Cloud Net).' Sudhana asked, 'Holy One! What is the realm of the Megha-jala liberation?' At that time, Deva manifested before Sudhana various heaps of gold, heaps of silver, heaps of lapis lazuli, heaps of crystal, heaps of tridacna, heaps of agate, heaps of mani jewels, heaps of immaculate treasure, heaps of Vairocana jewels, heaps of jewels manifesting in all ten directions, heaps of jeweled crowns, heaps of jeweled seals, heaps of jeweled garlands, heaps of jeweled earrings, heaps of jeweled bracelets, heaps of jeweled locks, heaps of jeweled bells, heaps of jeweled necklaces, heaps of jeweled net, and mani jewels of various colors.
聚、種種一切寶莊嚴聚、種種如意摩尼寶聚，一一積聚皆如大山。又復示現一切華、一切香、一切鬘、一切蓋、一切幢、一切幡、一切涂香、一切末香、一切衣服、一切音樂、一切五欲娛樂之具，亦如山積，及現無數百千萬億諸童女眾。
而彼大天告善財言：「善男子！今恣汝意可取此物，供養如來，修諸福德，並施一切，攝取眾生，顯示難捨而能捨故，令其修學檀波羅蜜。善男子！如我為汝示現此物，教汝行施，乃至普為一切眾生，悉亦如是，皆令以此佈施善根熏習力故，令其息滅不欲行施障勝行心，于佛、法、僧最勝福田善知識所，恭敬供養，種諸善根，增長善法，發阿耨多羅三藐三菩提心。
「複次，善男子！若有眾生貪著五欲，自放逸者，為其示現不凈境界。何以故？由彼眾生愚癡迷惑，被諸女色昏醉其心，猶如嬰孩無有自性；亦如素衣易受染色，為欲所溺不能得出；如糞中蟲樂著糞處；如穢弊豬不凈嚴身；如犯罪人種種系縛；如世劫賊恒奪法財；如犯極刑將付魁膾；如瞽導盲俱墮坑險；如船泛海遭遇惡風，損害善根，喪諸法寶；如近惡龍毒氣薰染，永離戒香，夭傷慧命。以要言之，愚癡嬰孩為欲所盲、為欲所繫、為欲所使、為欲所迷，恒順欲心而為僮僕，常隨欲轉如犢逐母，為欲所縛不得自在
【現代漢語翻譯】 現代漢語譯本 堆積如山的各種珍寶，堆積如山的各種如意摩尼寶，每一堆都像大山一樣高大。又展現出各種各樣的花、各種各樣的香、各種各樣的花環、各種各樣的寶蓋、各種各樣的寶幢、各種各樣的幡、各種各樣的涂香、各種各樣的末香、各種各樣的衣服、各種各樣的音樂、各種各樣的五欲享樂之物，也像山一樣堆積著，並且還顯現出無數百千萬億的童女。 那位大天告訴善財說：『善男子！現在你可以隨意取用這些東西，用來供養如來，修習各種福德，並且佈施給一切眾生，以此來顯示難捨能捨的精神，讓他們修學檀波羅蜜（佈施的完美）。善男子！就像我為你展示這些東西，教你行佈施一樣，乃至普遍地為一切眾生，也都是這樣，都讓他們通過佈施的善根熏習的力量，讓他們息滅不願行佈施的障礙，生起殊勝的修行之心，在佛、法、僧最殊勝的福田和善知識那裡，恭敬供養，種下各種善根，增長善法，發起阿耨多羅三藐三菩提心（無上正等正覺之心）。』 『再者，善男子！如果有眾生貪著五欲，放縱自己，就為他們展示不凈的境界。為什麼呢？因為那些眾生愚癡迷惑，被各種女色迷惑昏醉了心，就像嬰兒一樣沒有自主性；也像白色的衣服容易被染色一樣，被慾望所淹沒而不能自拔；像糞中的蟲子喜歡待在糞便里；像骯髒的豬用不凈的東西裝飾自己；像犯罪的人被各種枷鎖束縛；像世間的強盜不斷地掠奪法財；像犯了極刑的人即將被處決；像瞎子引導盲人一起掉入坑裡；像船在海上遭遇惡風，損害善根，喪失各種法寶；像靠近毒龍被毒氣薰染，永遠失去戒香，夭折慧命。總而言之，愚癡的嬰兒被慾望矇蔽、被慾望束縛、被慾望驅使、被慾望迷惑，總是順從慾望的心而成為慾望的奴僕，常常隨著慾望轉動就像小牛追隨母牛一樣，被慾望束縛而不得自在。』
【English Translation】 English version Piles of various treasures, piles of various wish-fulfilling Mani jewels, each pile as high as a great mountain. Also manifesting all kinds of flowers, all kinds of fragrances, all kinds of garlands, all kinds of canopies, all kinds of banners, all kinds of flags, all kinds of scented ointments, all kinds of powdered incense, all kinds of clothing, all kinds of music, all kinds of objects of the five desires for enjoyment, also piled up like mountains, and also manifesting countless hundreds of thousands of millions of maiden attendants. That great deva told Sudhana, 『Good man! Now you may take these things as you wish, to offer to the Tathagata, cultivate all kinds of merits, and give to all beings, thus showing the spirit of being able to give up what is difficult to give up, so that they may learn the Dana Paramita (perfection of giving). Good man! Just as I have shown you these things and taught you to practice giving, so it is for all beings universally, that they may all, through the power of the good roots of giving, extinguish the obstacles to not wanting to give, and generate the mind of superior practice, and in the most excellent fields of merit of the Buddha, Dharma, and Sangha, and with good teachers, respectfully make offerings, plant all kinds of good roots, increase good dharmas, and generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment).』 『Furthermore, good man! If there are beings who are greedy for the five desires and indulge themselves, then show them impure realms. Why is that? Because those beings are foolish and deluded, their minds are intoxicated by various forms of women, like infants without self-control; also like white clothes that are easily dyed, they are drowned in desires and cannot escape; like worms in dung that like to stay in dung; like dirty pigs that adorn themselves with unclean things; like criminals who are bound by various shackles; like worldly robbers who constantly plunder the wealth of the Dharma; like those who have committed capital crimes and are about to be executed; like the blind leading the blind, both falling into a pit; like a ship at sea encountering a storm, damaging good roots and losing all kinds of Dharma treasures; like being near a poisonous dragon and being infected by its poison, forever losing the fragrance of precepts and having their wisdom life cut short. In short, foolish infants are blinded by desires, bound by desires, driven by desires, and deluded by desires, always following the mind of desire and becoming its servants, constantly turning with desires like calves following their mothers, bound by desires and unable to be free.』
。善男子！我為此等盲瞑眾生生憐愍心，方便濟拔。先現端正可愛女身稱悅其心，令其耽著；復現命終，其身壞爛，為諸鳥獸之所啖食，種種不凈如尸陀林；復現恐怖羅剎女形，身狀黑雲，鬢髮丹赤，大腹下垂，狗牙上出，以人髑髏而為嚴飾，手執利劍發大惡聲。現如是身向染欲者，令起驚厭，心生惶怖。因斯發起求見我心，我應彼形為其說法，令除厭怖，安住戒身，成就最勝戒波羅蜜，具足十種波羅蜜門，乃至圓滿菩提勝果。」
爾時，大天即為善財種種稱讚戒波羅蜜，而說偈言：
「如諸眾生及草木， 一切生長咸依地， 世及出世諸善根， 皆依最勝尸羅地。 無戒欲求生善道， 如鳥無翼欲飛空， 如人無足欲遊行， 亦如渡海無船筏。 如諸苦行食根果， 飲水自活住山林， 或衣樹皮如獸居， 無戒不得為清凈。 有剃四周留頂發， 或不沐發縈為髻， 或有裸形或異服， 此等無戒皆如戲， 或於冰河而洗浴， 或投盛火以焚身， 或升高山自墜形， 此等無戒徒為死。 或浴華池辯才水， 或恒飲浴殑伽河， 晝夜求福以為依， 此等無戒空無果。 或於日夕三時浴， 或復三時作護摩， 卻粒自默如啞羊， 無戒苦身無所利。
【現代漢語翻譯】 現代漢語譯本： 『善男子！我對於這些盲昧無知的眾生，生起憐憫之心，用方便法門來救濟拔除他們的痛苦。我先示現端正可愛的女子身形，以此來取悅他們的心意，讓他們沉溺於其中；然後又示現命終，身體腐爛，被各種鳥獸啃食，種種不凈如同尸陀林一般；接著又示現恐怖的羅剎女形象，身體像黑雲一樣，鬢髮是丹紅色的，大肚子下垂，狗牙向上突出，用人的頭骨作為裝飾，手裡拿著利劍發出巨大的惡聲。我向那些沉溺於情慾的人示現這樣的身形，讓他們產生驚恐和厭惡，心中充滿惶恐。因此，他們會發起求見我的心，我便應他們的形貌為他們說法，讓他們消除厭惡和恐懼，安住于戒律之身，成就最殊勝的戒波羅蜜（持戒的圓滿），具足十種波羅蜜（十種到達彼岸的方法），乃至圓滿菩提（覺悟）的殊勝果位。』 當時，大天（Deva，天神）就為善財（Sudhana，求道者）種種稱讚戒波羅蜜，並說了偈頌： 『就像一切眾生和草木，一切生長都依賴於大地，世間和出世間的一切善根，都依賴於最殊勝的尸羅（Śīla，戒律）之地。 沒有戒律卻想求生善道，就像鳥沒有翅膀卻想飛上天空，就像人沒有腳卻想行走，也像渡海沒有船筏一樣。 就像那些苦行者，吃樹根果實，喝水自活，住在山林里，或者穿樹皮像野獸一樣居住，沒有戒律都不能得到清凈。 有的人剃掉四周的頭髮只留下頭頂的頭髮，或者不洗頭髮盤成髮髻，有的人裸露身體或者穿著奇特的服裝，這些沒有戒律的行為都像是在演戲一樣。 有的人在冰冷的河裡洗澡，或者投入熊熊烈火中焚燒身體，或者登上高山自己跳下去，這些沒有戒律的行為都是徒勞的死亡。 有的人在華麗的池塘里洗澡，或者經常在恒河裡沐浴，日夜求福作為依靠，這些沒有戒律的行為都是空無結果的。 有的人在早晨、中午和晚上三次洗澡，或者三次進行護摩（Homa，祭祀），不吃穀物像啞巴羊一樣沉默，沒有戒律的苦行對他們沒有任何好處。』
【English Translation】 English version: 'Good man! I have compassion for these blind and ignorant beings, and I use expedient means to help and liberate them. First, I manifest a beautiful and lovely female form to please their minds, causing them to become attached; then I manifest death, with the body decaying and being eaten by various birds and beasts, becoming impure like a charnel ground; then I manifest the terrifying form of a Rakshasi (female demon), with a body like a black cloud, crimson hair, a large drooping belly, protruding dog teeth, adorned with human skulls, holding a sharp sword and emitting loud, evil sounds. I manifest such forms to those who are addicted to desire, causing them to feel shock and disgust, and their hearts to be filled with fear. Because of this, they will develop a desire to see me, and I will respond to their forms by teaching them the Dharma, removing their disgust and fear, settling them in the body of precepts, accomplishing the most supreme Śīla pāramitā (perfection of morality), fulfilling the ten pāramitās (ten perfections), and even attaining the supreme fruit of Bodhi (enlightenment).' At that time, Deva (a god) praised the Śīla pāramitā in various ways for Sudhana (a seeker of truth), and spoke the following verses: 'Just as all beings and plants, all growth depends on the earth, all wholesome roots in the world and beyond, depend on the most supreme ground of Śīla (morality). Without precepts, seeking to be born in a good realm is like a bird without wings trying to fly in the sky, like a person without feet trying to walk, or like crossing the sea without a boat or raft. Like those ascetics who eat roots and fruits, live by drinking water, dwell in the mountains and forests, or wear tree bark like beasts, without precepts they cannot attain purity. Some shave the hair around their heads, leaving only the hair on top, or do not wash their hair and tie it into a knot, some are naked or wear strange clothes, these actions without precepts are like acting in a play. Some bathe in icy rivers, or throw themselves into raging fires to burn their bodies, or climb high mountains and jump off, these actions without precepts are futile deaths. Some bathe in beautiful ponds, or constantly bathe in the Ganges River, seeking blessings day and night as their reliance, these actions without precepts are empty and fruitless. Some bathe three times in the morning, noon, and evening, or perform Homa (sacrifices) three times, refraining from grains and remaining silent like a dumb sheep, without precepts, their ascetic practices are of no benefit.'
欲住天宮盡天壽， 服天瓔珞以嚴身， 飲食天中諸上味， 持戒一切皆圓滿。 或大族姓旃陀類， 俱能持戒等生天， 貴賤種姓虧戒身， 皆墮地獄無差別。 卑門持戒生天上， 勝族毀犯墮幽冥， 摩登持戒亦生天， 仙人破戒入諸獄。 王族多聞具色力， 惡見無戒如獸蚖， 如甘果樹猛獸圍， 猶蓮華池毒蛇止。 寧守貧賤恒持戒， 具聖財寶德嚴身， 破戒眾人之所輕， 持戒天人咸信重。 栴檀鬱金及沉麝， 如是一切不為香。 菩薩持戒最勝香， 遍出人天無有盡， 卑陋持戒後生天， 現蒙王者所瞻禮， 此世他生安隱樂， 如是戒果牟尼說。 欲生人天及涅槃， 如應具戒必當得， 是故精勤持凈戒， 隨心所愿皆圓滿。 若有臨終肢節痛， 一切親屬欲分離， 諦思我有清凈戒， 身心歡樂無憂畏。 戒為惑病最勝藥， 護諸苦厄如父母， 癡闇燈炬生死橋， 無涯業海為船筏。 帝釋轉輪威德主， 富貴尊嚴無等倫， 家有僕隸能持戒， 承事供養而親敬。 若有臨至命終時， 持戒破戒生安畏， 欲得當來極樂處， 應當專意勤護持。 戒珠不假刀兵護， 戒為伏藏無所侵，
【現代漢語翻譯】 現代漢語譯本 想要居住在天宮，享受天上的壽命，佩戴天上的瓔珞（一種裝飾品）來莊嚴自身，品嚐天上的各種美味佳餚，就必須持守戒律，使一切都圓滿。 即使是旃陀羅（古印度社會中的賤民）這類出身卑微的人，如果能夠持守戒律，也能像其他人一樣升到天界；而那些出身高貴的人，如果虧損了戒律，都會毫無差別地墮入地獄。 出身卑微的人持守戒律可以升到天上，而出身高貴的人如果毀犯戒律則會墮入幽冥地獄。摩登伽（古印度社會中的賤民）持守戒律也能升到天界，而仙人如果破戒則會墮入地獄。 即使是王族出身，博學多聞，擁有美好的容貌和強大的力量，如果持有邪見而不持戒，也如同野獸和毒蛇一般。就像甘美的果樹被猛獸包圍，又像蓮花池中有毒蛇棲息一樣。 寧可守著貧賤的生活而恒常持守戒律，以此來獲得聖者的財富和功德來莊嚴自身。破戒的人會被眾人輕視，而持戒的人則會受到天人的尊敬和信賴。 栴檀（一種香木）、鬱金（一種香料）以及沉香和麝香，這些都不能算是真正的香。菩薩持守戒律所散發出的香氣才是最殊勝的，它遍佈人天兩界，永無止境。 出身卑微的人持守戒律，死後可以升到天上，甚至在今生就能受到國王的瞻仰和禮敬。今生來世都能獲得安穩和快樂，這就是牟尼（釋迦牟尼）所說的戒律的果報。 想要往生人天善道，乃至證得涅槃，就應當如理如法地持守戒律，必定能夠實現。因此，要精勤地持守清凈的戒律，這樣才能使心中所愿都圓滿實現。 如果有人臨終時肢體疼痛，所有的親屬都要離他而去，這時如果能想到自己持守著清凈的戒律，身心就會感到快樂，而沒有憂愁和恐懼。 戒律是治療迷惑疾病的最佳良藥，它像父母一樣保護我們免受各種苦難。戒律是照亮癡暗的燈炬，是通往生死彼岸的橋樑，是無邊業海中的船筏。 帝釋（天帝）和轉輪王（擁有統治世界的君主）是威德的主宰，他們的富貴尊嚴無人能比。如果家中的僕人能夠持守戒律，也應該承事供養並親近尊敬他們。 如果有人臨終時，持戒的人會感到安穩，而破戒的人則會感到恐懼。想要在未來獲得極樂的去處，就應當專心致志地勤勉護持戒律。 戒律的寶珠不需要刀兵來守護，戒律就像伏藏一樣，不會被侵犯。
【English Translation】 English version To dwell in the heavenly palace and enjoy the lifespan of the gods, to adorn oneself with heavenly necklaces (a type of ornament), to taste the various delicacies of the heavens, one must uphold the precepts, making everything complete. Even those of low birth, such as the Chandala (a low caste in ancient Indian society), if they can uphold the precepts, can ascend to the heavens like others; while those of noble birth, if they violate the precepts, will fall into hell without distinction. Those of humble origin who uphold the precepts can ascend to the heavens, while those of noble origin who violate the precepts will fall into the dark realms of hell. Matanga (a low caste in ancient Indian society) upholding the precepts can also ascend to the heavens, while sages who break the precepts will fall into hell. Even if one is of royal lineage, learned and knowledgeable, possessing beauty and strength, if one holds wrong views and does not uphold the precepts, one is like a wild beast or a venomous snake. It is like a sweet fruit tree surrounded by fierce beasts, or a lotus pond inhabited by poisonous snakes. It is better to endure poverty and always uphold the precepts, thereby gaining the wealth and merit of the saints to adorn oneself. Those who break the precepts are despised by all, while those who uphold the precepts are respected and trusted by gods and humans. Sandalwood, turmeric, agarwood, and musk, these are not considered true fragrances. The fragrance emitted by a Bodhisattva upholding the precepts is the most supreme, pervading both the human and heavenly realms, without end. Those of humble origin who uphold the precepts can ascend to the heavens after death, and even in this life, they can be revered by kings. They can obtain peace and happiness in this life and the next; this is the result of upholding the precepts, as spoken by Muni (Shakyamuni Buddha). To be reborn in the realms of gods and humans, and even to attain Nirvana, one should uphold the precepts properly and accordingly, and one will surely achieve it. Therefore, one should diligently uphold the pure precepts, so that all the desires of the heart can be fulfilled. If someone is in pain at the time of death, and all relatives are about to leave, if one can remember that one has upheld the pure precepts, the body and mind will feel joy, without worry or fear. The precepts are the best medicine for the disease of delusion; they protect us from all kinds of suffering like parents. The precepts are the lamp that illuminates the darkness of ignorance, the bridge to the other shore of life and death, and the raft in the boundless ocean of karma. Indra (the king of gods) and the Chakravartin (a universal monarch) are the masters of power and virtue, their wealth and dignity are unparalleled. If the servants in the house can uphold the precepts, they should also be served, offered to, and respected. If someone is about to die, those who uphold the precepts will feel peace, while those who break the precepts will feel fear. To obtain a place of ultimate bliss in the future, one should wholeheartedly and diligently protect the precepts. The jewel of precepts does not need to be protected by swords and weapons; the precepts are like a hidden treasure that cannot be violated.
戒為勇伴導前行， 戒為出世莊嚴具。 我贊持戒諸功德， 如佛世尊真實說， 為覺悟彼破戒者， 令心堅住持凈戒。
「善男子！如我以此種種方便教化眾生，令住凈戒波羅蜜中。若有眾生瞋恚、憍慢、多諍競者，我以強力折伏其心，為其示現極可怖形，如羅剎等飲血啖肉，令其見已，驚恐惶懼，心意和柔，舍離怨結。若有眾生惛沈懶惰，為其示現王賊、水火，及諸重疾種種危難，令其見已，心生惶懼，知有憂苦，厭離惛惰而自勉策，日夜精勤。以如是等種種方便，令舍一切諸不善法，修習一切清凈善法，令除一切波羅蜜障，令開一切波羅蜜門，令超一切障礙險道，令到一切無障礙處。善男子！我唯得此菩薩雲網解脫，如諸菩薩摩訶薩，猶如帝釋已能摧滅一切煩惱阿修羅軍，如大海水普能消滅一切眾生諸煩惱火，如劫盡火普能幹竭一切眾生諸愛慾水，如大猛風普能吹碎一切眾生諸見取幢，猶如金剛悉能摧破一切眾生諸我見山；而我云何能知、能說彼功德行？善男子！此閻浮提摩竭提國菩提場中，有主地神名自性不動，汝詣彼問菩薩云何學菩薩行、修菩薩道。」
時，善財童子禮大天足，繞無數匝，一心瞻戀，辭退而行。
爾時，善財童子受天神教，漸次前行，往東北方趣摩竭國菩
【現代漢語翻譯】 現代漢語譯本 戒律如同勇士的夥伴，引導我們前進，戒律是超越世俗的莊嚴之具。 我讚歎持戒的種種功德，正如佛陀世尊真實所說， 爲了覺悟那些破戒的人，使他們的心堅定地安住于清凈的戒律中。
『善男子！我用種種方便教化眾生，使他們安住于清凈的戒波羅蜜（paramita，意為「到彼岸」）中。如果有的眾生嗔恨、驕慢、喜歡爭鬥，我就用強大的力量折服他們的心，為他們示現極其恐怖的形象，如羅剎（raksasa，意為「食人鬼」）等飲血啖肉，讓他們看到后，驚恐害怕，心意變得柔和，捨棄怨恨的結縛。如果有的眾生昏沉懶惰，我就為他們示現王賊、水火，以及各種重病等危難，讓他們看到后，心生恐懼，知道有憂愁痛苦，厭離昏沉懶惰而自我勉勵，日夜精勤。我用這些種種方便，讓他們捨棄一切不善的法，修習一切清凈的善法，讓他們去除一切波羅蜜的障礙，讓他們開啟一切波羅蜜的門，讓他們超越一切障礙險道，讓他們到達一切無障礙的境地。善男子！我僅僅獲得了這種菩薩雲網解脫，如同諸位菩薩摩訶薩（bodhisattva-mahasattva，意為「大菩薩」），猶如帝釋（Indra，意為「天帝」）已經能夠摧毀一切煩惱的阿修羅（asura，意為「非天」）軍隊，如同大海水能夠普遍消滅一切眾生的煩惱之火，如同劫盡之火能夠普遍乾涸一切眾生的愛慾之水，如同大猛風能夠普遍吹碎一切眾生的見取（ditthupadana，意為「執著于見解」）之幢，猶如金剛能夠摧破一切眾生的我見（sakkayaditthi，意為「認為有『我』的見解」）之山；而我怎麼能夠知道、能夠說出他們的功德行為呢？善男子！在這閻浮提（Jambudvipa，意為「南贍部洲」）摩竭提（Magadha，古印度國名）國的菩提場中，有一位主地神名叫自性不動，你到那裡去問他，菩薩如何學習菩薩行、修菩薩道。』
當時，善財童子（Sudhana，佛教故事人物）禮拜大天的雙足，圍繞無數圈，一心瞻仰留戀，告辭離去。
這時，善財童子接受天神的教導，逐漸向前行走，往東北方向前往摩竭國。
【English Translation】 English version Precepts are like the companion of a warrior, guiding us forward; precepts are the adornments of transcendence. I praise the various merits of upholding precepts, just as the Buddha, the World Honored One, has truly spoken, To awaken those who have broken precepts, so that their minds may firmly abide in pure precepts.
'Good man! I use various skillful means to teach sentient beings, causing them to abide in the perfection of pure precepts (sila-paramita). If there are sentient beings who are angry, arrogant, and fond of contention, I subdue their minds with great power, manifesting extremely terrifying forms for them, such as raksasas (flesh-eating demons) drinking blood and devouring flesh. Upon seeing this, they become terrified and fearful, their minds become gentle, and they abandon the bonds of resentment. If there are sentient beings who are dull and lazy, I manifest for them kings, thieves, water, fire, and various severe illnesses and dangers. Upon seeing this, they become fearful, knowing there is sorrow and suffering, and they become disgusted with dullness and laziness, encouraging themselves to be diligent day and night. With these various skillful means, I cause them to abandon all unwholesome dharmas, cultivate all pure wholesome dharmas, remove all obstacles to the perfections (paramitas), open all the doors to the perfections, transcend all dangerous paths of obstacles, and reach all places free from obstacles. Good man! I have only attained this Bodhisattva cloud-net liberation. Like the Bodhisattva-Mahasattvas, like Indra (king of the gods) who has already been able to destroy the army of the asuras (demons) of all afflictions, like the water of the great ocean that can universally extinguish the fire of all sentient beings' afflictions, like the fire at the end of a kalpa (eon) that can universally dry up the water of all sentient beings' desires, like the great fierce wind that can universally shatter the banners of all sentient beings' clinging to views (ditthupadana), like a diamond that can destroy the mountains of all sentient beings' self-views (sakkayaditthi); how can I know or speak of their meritorious deeds? Good man! In the Bodhi field of Jambudvipa (the southern continent) in the country of Magadha, there is a local earth deity named Self-Nature Immovable. Go there and ask him how a Bodhisattva learns the Bodhisattva practices and cultivates the Bodhisattva path.'
At that time, Sudhana (a Buddhist story character) bowed at the feet of the great deity, circumambulated him countless times, gazed upon him with longing, and took his leave.
Then, Sudhana, having received the teachings of the deity, gradually proceeded forward, heading northeast towards the country of Magadha.
提樹王大道場處，將詣自性不動神所。十千地神同在其中，更相謂言：「此來童子，即是一切如來寶藏，必當普為一切眾生作所依怙，必當普壞一切眾生無明㲉藏。此人已生法王種中，當以法繒而冠其首，當開智慧大珍寶藏；當執菩薩金剛慧劍，勇猛自在，得法無畏，摧伏一切異道邪論；當以法船于生死海，運濟眾生，令達彼岸。智解圓滿，猶如白月，必當息滅一切眾生熱惱亂心。」
爾時，自性不動神等一萬地神，即以神力震動大地，出雷吼聲，放大光明遍照三千大千世界。種種寶物處處莊嚴，影潔光流遞相鑒徹，一切葉樹俱時生長，一切華樹咸共開敷，一切果樹靡不成熟，一切河流互相灌注，一切池沼悉皆盈滿。興大密雲，雨細香雨，遍灑其地。香風時來，吹眾名華普散其上。無數音樂一時俱奏，出可愛聲，天莊嚴具，咸出美音，令人歡悅。天、阿修羅，乃至非人、牛王、象王、師子王等，皆大歡喜，踴躍哮吼，猶如大山相擊出聲。百千伏藏，自然涌現。
時，彼地神告善財言：「善來童子！汝於此處曾種善根，我為汝現，汝欲見不？」
爾時，善財禮地神足，繞無數匝，合掌而立，白言：「聖者！唯然欲見。」
時，彼地神以足按地，百千億阿僧祇摩尼寶藏自然涌出，開發顯現。地神
【現代漢語翻譯】 現代漢語譯本：在菩提樹王的大道場處，即將前往自性不動神（指守護大地的神祇）所在的地方。一萬地神也一同在那裡，他們互相說道：『這位前來的童子，就是一切如來的寶藏，必定會普遍地成為一切眾生的依靠和庇護，必定會普遍地摧毀一切眾生的無明（指對真理的迷惑）覆蓋。此人已經出生在法王（指佛陀）的種族中，應當用佛法的絲帶加冕他的頭頂，應當開啟智慧的大珍寶藏；應當執持菩薩的金剛智慧之劍，勇猛自在，獲得佛法的無畏，摧毀一切外道邪說；應當用佛法的船隻在生死之海中，運載救度眾生，使他們到達彼岸。他的智慧和理解圓滿，猶如皎潔的月亮，必定會熄滅一切眾生的熱惱和混亂的心。』 那時，自性不動神等一萬地神，就用神力震動大地，發出雷鳴般的吼聲，放出大光明遍照三千大千世界。各種寶物在各處莊嚴，光影潔凈，互相映照，一切樹葉同時生長，一切花樹都一同開放，一切果樹沒有不成熟的，一切河流互相灌注，一切池塘都充滿。興起大片密雲，降下細微的香雨，遍灑大地。香風適時吹來，吹散各種名貴的花朵散落在地上。無數音樂同時演奏，發出悅耳的聲音，天上的莊嚴器具，都發出美妙的聲音，令人歡喜。天人、阿修羅（一種神祇），乃至非人、牛王、象王、獅子王等，都非常歡喜，跳躍吼叫，猶如大山互相撞擊發出聲音。成百上千的伏藏，自然涌現出來。 這時，那些地神告訴善財（指《華嚴經》中的求道者）說：『善來童子！你在這裡曾經種下善根，我為你顯現，你想看嗎？』 那時，善財禮拜地神的腳，繞了無數圈，合掌站立，說道：『聖者！我非常想看。』 這時，那些地神用腳按住地面，成百上千億阿僧祇（指極大的數字）的摩尼寶藏自然涌出，開發顯現。地神
【English Translation】 English version: At the great Bodhi tree king's (referring to the Bodhi tree under which Buddha attained enlightenment) great assembly place, they were about to go to the place of the Self-Nature Unmoving Spirit (referring to the deities guarding the earth). Ten thousand earth deities were also there, and they said to each other: 'This boy who has come is the treasure of all Tathagatas (referring to Buddhas), he will surely universally become the reliance and protection of all sentient beings, he will surely universally destroy the ignorance (referring to delusion about the truth) that covers all sentient beings. This person has already been born into the lineage of the Dharma King (referring to the Buddha), he should be crowned with the silk of the Dharma, he should open the great treasure of wisdom; he should hold the Vajra (referring to diamond-like) wisdom sword of the Bodhisattva, be courageous and free, obtain the fearlessness of the Dharma, and destroy all heretical views; he should use the Dharma boat in the sea of birth and death, to transport and save sentient beings, enabling them to reach the other shore. His wisdom and understanding are complete, like the bright moon, he will surely extinguish the heat and chaotic minds of all sentient beings.' At that time, the Self-Nature Unmoving Spirit and ten thousand other earth deities, used their divine power to shake the earth, emit thunderous roars, and release great light that illuminated the three thousand great chiliocosms. Various treasures were adorned everywhere, the light and shadows were pure, reflecting each other, all the leaves of the trees grew at the same time, all the flowering trees bloomed together, all the fruit trees were ripe, all the rivers flowed into each other, and all the ponds were full. Great dense clouds arose, and fine fragrant rain fell, sprinkling the earth. Fragrant winds came at the right time, blowing various precious flowers and scattering them on the ground. Countless musical instruments played at the same time, emitting pleasant sounds, and the heavenly adornments emitted beautiful sounds, making people happy. Devas (referring to gods), Asuras (a type of deity), and even non-humans, bull kings, elephant kings, lion kings, etc., were all very happy, jumping and roaring, like mountains colliding with each other and making sounds. Hundreds and thousands of hidden treasures naturally emerged. At this time, those earth deities said to Sudhana (referring to the seeker of the path in the Avatamsaka Sutra): 'Welcome, boy! You have planted good roots here, I will reveal them to you, do you want to see them?' At that time, Sudhana bowed at the feet of the earth deities, circled them countless times, put his palms together, and said: 'Holy ones! I very much want to see them.' At this time, those earth deities pressed their feet on the ground, and hundreds of thousands of billions of Asankhyeya (referring to an extremely large number) Mani treasures naturally emerged, developed and revealed. The earth deities
告言：「善男子！今此寶藏隨逐汝行，是汝往昔善根果報，是汝福力之所守護，汝應恣意自在而用。善男子！我得菩薩解脫，名難摧伏智慧藏，常以此法具足圓滿成熟眾生。
「善男子！我憶自從然燈佛來，常隨菩薩恭敬守護，如影隨形。從始至今，唸唸無間，觀察菩薩所有心行，普遍尋求深入菩薩一切誓願智慧境界，圓滿菩薩一切所修諸清凈行，思惟菩薩一切三昧，隨順、明達、安住菩薩一切法門，究竟了知一切心性，圓滿一切大自在力，增長一切無能壞法，遍往一切諸佛剎土，普受一切諸如來記，憶持現覺一切智性，轉於一切諸佛法輪，廣說一切修多羅門，大法光明普皆照耀，教化調伏一切眾生，示現一切諸佛神變，隨順解知，受持憶念，常無忘失。善男子！乃往古世過須彌山極微塵數劫，有劫名莊嚴，世界名月幢，佛號妙眼；于彼佛所最初獲得此解脫門。善男子！我從是來，於此法門若入、若出，修習、增長，常見諸佛未曾舍離。始從初得，乃至賢劫，于其中間值遇不可說不可說佛剎極微塵數如來、應、正等覺，悉皆承事，恭敬供養。亦見彼佛詣菩提樹坐道場時，現大神通種種佛事；亦見彼佛所有一切功德善根。善男子！我唯知此難摧伏智慧藏解脫門；如諸菩薩摩訶薩，常能隨侍一切諸佛，能持一切佛所
【現代漢語翻譯】 現代漢語譯本：他說道：『善男子！現在這個寶藏會跟隨你，這是你過去善行的果報，是你的福德力量所守護的，你應該隨意自在地使用。善男子！我獲得了菩薩的解脫法門，名為「難摧伏智慧藏」，我常常用這個法門來圓滿成熟眾生。』 『善男子！我回憶自從燃燈佛以來，常常跟隨菩薩，恭敬守護，就像影子跟隨形體一樣。從那時到現在，唸唸不間斷地觀察菩薩所有的心行，普遍尋求深入菩薩一切誓願的智慧境界，圓滿菩薩所修的一切清凈行為，思惟菩薩的一切三昧（專注的境界），隨順、明達、安住菩薩的一切法門，究竟了知一切心性，圓滿一切大自在的力量，增長一切不可破壞的法，遍往一切諸佛的剎土，普遍接受一切如來的授記，憶持並現覺一切智慧的本性，轉動一切諸佛的法輪，廣泛宣說一切修多羅（佛經）的法門，使大法光明普遍照耀，教化調伏一切眾生，示現一切諸佛的神通變化，隨順理解，受持憶念，常常不會忘記。善男子！在很久遠的過去，經過了像須彌山微塵數一樣多的劫數，有一個劫叫做莊嚴，世界叫做月幢，佛號叫做妙眼（佛名）；我在那位佛那裡最初獲得了這個解脫法門。善男子！我從那時以來，對於這個法門，無論是進入還是出來，都不斷地修習和增長，常常見到諸佛，從未舍離。從最初獲得這個法門，直到賢劫（現在這個劫），在這期間，我遇到了不可說不可說的佛剎微塵數那麼多的如來、應供、正等覺，都承事他們，恭敬供養。我也見到那些佛在菩提樹下坐道場時，顯現大神通和種種佛事；我也見到那些佛所有的一切功德善根。善男子！我只知道這個「難摧伏智慧藏」解脫法門；至於像那些菩薩摩訶薩（大菩薩）一樣，常常能夠侍奉一切諸佛，能夠受持一切佛所說的法，』
【English Translation】 English version: He said, 'Good man! This treasure now follows you; it is the result of your past good deeds, and it is protected by your power of merit. You should use it freely and at your own will. Good man! I have attained the Bodhisattva's liberation, named 'Invincible Treasury of Wisdom,' and I constantly use this Dharma to fully mature sentient beings.' 'Good man! I recall that since the time of Dipamkara Buddha, I have always followed Bodhisattvas, respectfully protecting them, like a shadow following a form. From then until now, in every moment without interruption, I have observed all the mental activities of Bodhisattvas, universally seeking to deeply understand the wisdom realm of all the vows of Bodhisattvas, perfecting all the pure practices that Bodhisattvas cultivate, contemplating all the Samadhis (states of concentration) of Bodhisattvas, complying with, understanding, and abiding in all the Dharma gates of Bodhisattvas, ultimately knowing all the natures of mind, perfecting all the great powers of freedom, increasing all indestructible Dharmas, traveling to all the Buddha lands, universally receiving all the predictions of the Tathagatas, remembering and realizing all the natures of wisdom, turning all the Dharma wheels of the Buddhas, widely expounding all the Sutra (Buddhist scripture) gates, making the great light of Dharma shine everywhere, teaching and subduing all sentient beings, manifesting all the miraculous transformations of the Buddhas, complying with understanding, receiving, remembering, and never forgetting. Good man! In the very distant past, after countless kalpas (eons) like the dust particles of Mount Sumeru, there was a kalpa named Adornment, a world named Moon Banner, and a Buddha named Wonderful Eye (Buddha's name); I first attained this liberation gate at that Buddha's place. Good man! Since then, regarding this Dharma gate, whether entering or exiting, I have continuously practiced and increased it, always seeing the Buddhas, never abandoning them. From the beginning of attaining this gate until the Bhadrakalpa (the present eon), during this time, I have encountered countless Tathagatas, Arhats, and Samyaksambuddhas, as many as the dust particles of inexpressible Buddha lands, and I have served them all, respectfully making offerings. I have also seen those Buddhas manifesting great miraculous powers and various Buddha activities when they sat in the Bodhi tree at the Bodhimanda; I have also seen all the merits and good roots of those Buddhas. Good man! I only know this 'Invincible Treasury of Wisdom' liberation gate; as for those Bodhisattva Mahasattvas (great Bodhisattvas), who are always able to serve all the Buddhas and are able to uphold all the Dharmas spoken by the Buddhas,'
說法，入一切佛甚深智慧，唸唸充遍一切法界，等如來身，生諸佛心、具諸佛法、作諸佛事，心心出生一切諸佛清凈法藏，離分別心常無間斷，而我云何能知、能說彼功德行？善男子！此閻浮提摩竭提國恒河北岸，有一大城名迦毗羅，有主夜神名曰春和；汝詣彼問菩薩云何學菩薩行、修菩薩道。」
時，善財童子禮地神足，繞無數匝，慇勤瞻仰，一心戀慕，辭退而去。
爾時，善財童子蒙地神教，一心思惟，憶持菩薩難摧伏智慧藏解脫門，修其三昧，學其軌則，觀其遊戲，入其智海，悟其甚深，行其勝行，住其大愿，得其智慧，達其平等。如是思惟，漸次前行，北度恒河，向迦毗羅城；至城南門，敬心右繞，從東門入，佇立未久，遇日沒時，心念隨順諸菩薩行，渴仰欲見春和夜神，于善知識生如來想。復作是念：「由善知識得周遍眼，普能明見十方境界；由善知識得廣大解，普能了達一切所緣；由善知識得三昧眼，普能觀察一切法門；由善知識得智慧眼，普能明照十方剎海。」作是念時，見彼夜神于虛空中，處眾色寶摩尼樓閣、香蓮華藏寶師子座；身真金色，頂發紺青，眼如廣大青蓮華葉，形貌端嚴，見者歡喜，眾寶瓔珞以為嚴飾，身服朱衣，首戴梵冠，一切星宿炳然在體。于其身上一一毛孔皆現化度無
【現代漢語翻譯】 現代漢語譯本：
『說法時，能進入一切佛的甚深智慧，每一個念頭都充滿整個法界，等同於如來的身體，生出諸佛的心，具備諸佛的法，做諸佛的事，每一個心念都產生一切諸佛清凈的法藏，遠離分別心，常常沒有間斷。而我怎麼能夠知道、能夠說出他的功德和修行呢？善男子！在這閻浮提（Jambudvipa，指我們所居住的這個世界）的摩竭提國（Magadha，古代印度的一個王國）恒河的北岸，有一座大城叫做迦毗羅（Kapilavastu，釋迦牟尼佛的故鄉），有一位主夜神名叫春和（Shunhe）。你到那裡去問他，菩薩如何學習菩薩的修行，修持菩薩的道。』 當時，善財童子（Sudhana，佛教故事中的求道者）禮拜地神的腳，繞了無數圈，恭敬地瞻仰，一心戀慕，然後告辭離去。 這時，善財童子接受了地神的教導，一心思考，憶持菩薩難摧伏的智慧藏解脫門，修習他的三昧（Samadhi，禪定），學習他的法則，觀察他的遊戲，進入他的智慧之海，領悟他的深奧，實行他的殊勝行為，安住他的大愿，獲得他的智慧，通達他的平等。這樣思考著，他逐漸向前走，向北渡過恒河，前往迦毗羅城。到達城南門，恭敬地向右繞行，從東門進入，站立不久，遇到日落時分，心中隨順著諸菩薩的修行，渴望見到春和夜神，對善知識生起如來一樣的想法。他又這樣想：『因為有善知識，才能得到周遍的眼睛，普遍能夠明見十方境界；因為有善知識，才能得到廣大的理解，普遍能夠了解一切所緣；因為有善知識，才能得到三昧之眼，普遍能夠觀察一切法門；因為有善知識，才能得到智慧之眼，普遍能夠明照十方剎海。』當他這樣想的時候，看見那位夜神在虛空中，處於各種顏色的寶摩尼樓閣、香蓮花藏寶獅子座上；身體是真正的金色，頭頂的頭髮是紺青色，眼睛像廣大的青蓮花葉，容貌端莊美麗，見到的人都歡喜，用各種寶瓔珞作為裝飾，身上穿著硃紅色的衣服，頭上戴著梵冠，一切星宿都明亮地顯現在身上。在他身上每一個毛孔都顯現出化度無量眾生的景象。
【English Translation】 English version:
'When speaking the Dharma, one can enter the profound wisdom of all Buddhas, with every thought pervading the entire Dharma realm, equivalent to the body of the Tathagata, giving rise to the minds of all Buddhas, possessing the Dharma of all Buddhas, performing the deeds of all Buddhas, with every thought giving rise to the pure Dharma treasury of all Buddhas, free from discriminating thoughts, constantly without interruption. How can I know or speak of his merits and practices? Good man! On the north bank of the Ganges River in the Magadha country of this Jambudvipa, there is a great city called Kapilavastu, and there is a night-ruling deity named Shunhe. Go there and ask him how a Bodhisattva learns the practices of a Bodhisattva and cultivates the path of a Bodhisattva.' At that time, Sudhana bowed at the feet of the earth deity, circumambulated countless times, respectfully gazed upon him, with a heart full of longing, and then took his leave. Then, Sudhana, having received the teachings of the earth deity, contemplated with a focused mind, remembering the indestructible wisdom treasury liberation gate of the Bodhisattva, cultivating his Samadhi, learning his rules, observing his play, entering his sea of wisdom, realizing his profundity, practicing his supreme conduct, abiding in his great vows, obtaining his wisdom, and understanding his equality. Thinking in this way, he gradually moved forward, crossing the Ganges River to the north, heading towards the city of Kapilavastu. Upon reaching the south gate of the city, he respectfully circumambulated to the right, entered through the east gate, and after standing for a short while, as the sun set, his mind followed the practices of the Bodhisattvas, yearning to see the night deity Shunhe, and he conceived of the good teacher as being like the Tathagata. He further thought: 'Because of a good teacher, one obtains all-encompassing eyes, capable of clearly seeing the realms of the ten directions; because of a good teacher, one obtains vast understanding, capable of comprehending all that is conditioned; because of a good teacher, one obtains the Samadhi eye, capable of observing all Dharma gates; because of a good teacher, one obtains the wisdom eye, capable of illuminating the ocean of lands in the ten directions.' As he thought this, he saw that night deity in the void, situated in a multi-colored jeweled Mani pavilion, on a fragrant lotus treasury jeweled lion throne; his body was true gold in color, the hair on his head was dark blue, his eyes were like the leaves of a vast blue lotus flower, his appearance was dignified and beautiful, causing joy in those who saw him, adorned with various jeweled necklaces, wearing a crimson robe, and a Brahma crown on his head, with all the stars shining brightly on his body. From each pore on his body, there appeared the scene of transforming countless beings.
量無數世界眾生，臨欲顛墜墮惡道者，悉令免離而得解脫；是諸眾生或生人中、或生天上、或有趣向二乘菩提、或有修行一切智道，如是影像炳然顯現。又彼一一諸毛孔中，示現種種教化方便成熟眾生：或為現身種種形色，或為說法種種言音，或為示現聲聞乘道，或為示現獨覺乘道，或為示現諸菩薩行：菩薩勇猛、菩薩三昧、菩薩自在、菩薩住處、菩薩觀察、菩薩思惟、菩薩神通、菩薩境界、菩薩師子頻申、菩薩解脫遊戲，如是種種成熟眾生。善財童子見聞此已，心大歡喜，踴躍欣慶，心願圓滿，愛敬尊重，以身投地，禮夜神足，繞無數匝，於前合掌而作是言：「聖者！我已先發阿耨多羅三藐三菩提心，我心冀望依善知識威神力故，獲諸如來功德法藏，唯愿聖者與我決定作依止處，示我趣向一切智道，令我于中修行增進，至十力地。」
時，彼夜神告善財言：「善哉！善哉！善男子！汝能深心敬善知識，法力、聖力入汝身中，令汝勤求，不惜身命，一心親近，樂聞其語，隨順聽聞，修行其教；以汝親近、聞教、修行決定心故，當得阿耨多羅三藐三菩提。善男子！我得菩薩教化調伏破一切眾生癡闇法光明解脫門。善男子！我于惡慧眾生起大慈心，于不善業眾生起大悲心，于作善法眾生起于喜心，于善惡二行眾生起
【現代漢語翻譯】 現代漢語譯本 能使無數世界中，那些即將墮入惡道的眾生，都得以免除苦難，獲得解脫；這些眾生有的轉生為人，有的升入天界，有的趣向聲聞、緣覺的菩提之道，有的修行一切智道，這些景象都清晰地顯現出來。而且，他每一個毛孔中，都示現種種教化眾生的方便法門，使眾生得以成熟：有時顯現各種不同的身形，有時宣說各種不同的言語，有時示現聲聞乘的道，有時示現獨覺乘的道，有時示現諸菩薩的修行：菩薩的勇猛、菩薩的三昧、菩薩的自在、菩薩的住處、菩薩的觀察、菩薩的思惟、菩薩的神通、菩薩的境界、菩薩的獅子奮迅、菩薩的解脫遊戲，像這樣種種方式來成熟眾生。善財童子見到並聽到這些后，心中無比歡喜，雀躍慶幸，心願圓滿，愛戴敬重，以身體投地，禮拜夜神的雙足，繞行無數圈，在夜神面前合掌說道：『聖者！我早已發起了無上正等正覺之心，我希望依靠善知識的威神之力，獲得諸如來的功德法藏，唯愿聖者能確定作為我的依止之處，指示我趣向一切智之道，使我能在其中修行增進，直至達到十力之地。』 這時，夜神告訴善財童子說：『善哉！善哉！善男子！你能夠以深切的心敬重善知識，佛法的力量、聖者的力量進入你的身中，使你勤奮求法，不惜身命，一心親近善知識，樂於聽聞他們的教誨，隨順聽聞，修行他們的教導；因為你親近、聽聞教誨、修行具有堅定的決心，所以你必定能夠獲得無上正等正覺。善男子！我獲得了菩薩教化調伏、破除一切眾生愚癡黑暗的法光明解脫門。善男子！我對那些具有惡慧的眾生生起大慈悲心，對那些造作不善業的眾生生起大悲心，對那些行善法的眾生生起歡喜心，對那些既行善又行惡的眾生生起
【English Translation】 English version He causes countless beings in countless worlds, who are about to fall into evil paths, to be freed and liberated; these beings are either born among humans, or born in the heavens, or inclined towards the Bodhi of the two vehicles (Sravaka and Pratyekabuddha), or practicing the path of all-knowing wisdom (Sarvajna), such images appear clearly. Moreover, from each of his pores, he manifests various skillful means of teaching and maturing beings: sometimes he manifests various forms, sometimes he speaks various languages, sometimes he demonstrates the path of the Sravaka vehicle, sometimes he demonstrates the path of the Pratyekabuddha vehicle, sometimes he demonstrates the practices of the Bodhisattvas: the Bodhisattva's courage, the Bodhisattva's Samadhi, the Bodhisattva's freedom, the Bodhisattva's abode, the Bodhisattva's observation, the Bodhisattva's contemplation, the Bodhisattva's supernatural powers, the Bodhisattva's realm, the Bodhisattva's lion's roar, the Bodhisattva's liberation play, in these various ways he matures beings. Sudhana, having seen and heard this, was greatly delighted, rejoiced, and felt his wishes fulfilled. With love and respect, he prostrated himself at the feet of the night deity, circumambulated him countless times, and with palms joined in front of him, said: 'Holy One! I have already awakened the mind of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), I hope to rely on the majestic power of the virtuous friend to obtain the treasury of the Tathagata's merits and virtues. I beseech the Holy One to be my definite refuge, to show me the path towards all-knowing wisdom, so that I may cultivate and progress in it, until I reach the stage of the ten powers (Dasabala).' Then, the night deity said to Sudhana: 'Excellent! Excellent! Good man! You are able to deeply respect virtuous friends, the power of the Dharma, the power of the Holy Ones enters your body, causing you to diligently seek the Dharma, not to cherish your life, to wholeheartedly approach virtuous friends, to be happy to hear their teachings, to follow their teachings, and to practice their instructions; because of your firm determination in approaching, hearing, and practicing the teachings, you will surely attain Anuttara-samyak-sambodhi. Good man! I have attained the Bodhisattva's Dharma-light liberation gate of teaching, taming, and breaking through the darkness of ignorance of all beings. Good man! I generate great compassion for those beings with evil wisdom, I generate great compassion for those beings who commit unwholesome deeds, I generate joy for those beings who perform wholesome deeds, and I generate
不二心，于雜染眾生起令生清凈心，于邪行眾生起令生正行心，於劣解眾生起令興大解心，于懶惰眾生起令生精進心，於樂生死眾生起令舍輪轉心，于住二乘道眾生起令住一切智心。善男子！我以得此解脫門故，常與如是心共相應。
「善男子！我于夜暗人靜，鬼神盜賊諸惡眾生所遊行時，密雲、重霧、惡風、暴雨、日月星宿並皆昏蔽不見色時，見諸眾生若入于海、若行於陸、山林、曠野、沙磧險難，一切危厄諸恐怖處；或遭盜賊、或乏資糧、或迷惑方隅、或忘失道路，慞惶憂怖不能自出，我時即以種種方便而救濟之，為海難者示作船師、魚王、馬王、龜王、象王、阿修羅王，及以海神、捕漁人像，為彼種種海難眾生而作救護；所謂：止惡風雨、息大波浪，于洄澓中及迷方中，引其道路、示其洲岸，令免怖畏悉得安隱。復作是念：『以此善根回施眾生，愿令舍離一切諸苦。』為在陸地一切眾生於夜闇中遭諸恐怖：瓦礫、荊棘、虎豹、豺狼、師子、惡獸、毒蛇、險路、盜賊、鬼神肆暴之處，現作日月及諸星宿、晨霞、夕電，種種光明，或作屋宅，或為人眾、天龍八部、菩薩如來，種種形相引導覆護，令其得免恐怖之厄。復作是念：『以此善根回施眾生，悉令除滅諸煩惱闇。』一切眾生有惜壽命，有愛名聞，有貪財
【現代漢語翻譯】 現代漢語譯本：以不二之心，對於被雜染所困的眾生，生起令他們生清凈之心；對於行為邪惡的眾生，生起令他們生正行之心；對於理解力低下的眾生，生起令他們興起廣大理解之心；對於懶惰的眾生，生起令他們生精進之心；對於樂於生死輪迴的眾生，生起令他們捨棄輪轉之心；對於安住於二乘道（聲聞乘和緣覺乘）的眾生，生起令他們安住於一切智（佛的智慧）之心。善男子！我因為得到了這個解脫門，所以常常與這樣的心相應。 善男子！我在夜晚黑暗、人靜的時候，當鬼神、盜賊等各種惡劣眾生出現時，當密雲、濃霧、惡風、暴雨、日月星辰都被遮蔽而看不見的時候，看到眾生如果進入大海，或者行走在陸地、山林、曠野、沙漠等危險的地方，處於各種危難和恐怖之中；或者遭遇盜賊，或者缺乏資糧，或者迷失方向，或者忘記道路，驚慌憂慮而不能自拔，我那時就用種種方便來救濟他們，為遭遇海難的人示現為船師、魚王、馬王、龜王、象王、阿修羅王，以及海神、漁夫的形象，為那些遭遇各種海難的眾生提供救護；例如：停止惡劣的風雨，平息洶涌的波浪，在漩渦中和迷失方向時，引導他們道路，指示他們洲岸，使他們免除恐懼，都得到安穩。我又這樣想：『用這個善根迴向給眾生，愿他們舍離一切痛苦。』對於在陸地上的一切眾生，在夜晚黑暗中遭遇各種恐怖：瓦礫、荊棘、虎豹、豺狼、獅子、惡獸、毒蛇、險路、盜賊、鬼神肆虐的地方，我示現為日月和各種星辰、晨霞、晚霞，各種光明，或者示現為房屋，或者示現為人眾、天龍八部、菩薩如來，各種形象來引導和保護他們，使他們免除恐怖的災難。我又這樣想：『用這個善根迴向給眾生，使他們都消除一切煩惱的黑暗。』一切眾生有的愛惜生命，有的貪圖名聲，有的貪戀財富
【English Translation】 English version: With a mind of non-duality, towards sentient beings defiled by impurities, I generate a mind that leads them to purity; towards sentient beings engaged in evil conduct, I generate a mind that leads them to righteous conduct; towards sentient beings of inferior understanding, I generate a mind that inspires them to great understanding; towards lazy sentient beings, I generate a mind that leads them to diligence; towards sentient beings who delight in the cycle of birth and death, I generate a mind that leads them to abandon the cycle; towards sentient beings dwelling in the path of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), I generate a mind that leads them to dwell in the mind of all-knowing wisdom (Buddha's wisdom). Good man! Because I have attained this gate of liberation, I am always in accordance with such a mind. Good man! In the dark of night, when people are quiet, when ghosts, spirits, thieves, and various evil beings appear, when dense clouds, heavy fog, evil winds, torrential rain, and the sun, moon, and stars are all obscured and cannot be seen, I see sentient beings who have entered the sea, or are walking on land, in forests, wildernesses, deserts, and other dangerous places, in all kinds of peril and terror; or who have encountered thieves, or lack provisions, or are lost, or have forgotten the way, panicking and unable to escape, at that time I use various skillful means to rescue them, for those who have encountered sea disasters, I manifest as a captain, a fish king, a horse king, a turtle king, an elephant king, an Asura king, as well as a sea god, and the image of a fisherman, to provide protection for those sentient beings who have encountered various sea disasters; for example: stopping evil winds and rain, calming raging waves, in whirlpools and when lost, guiding them on the path, showing them the shore, so that they are free from fear and all attain peace. I also think: 'I dedicate this root of goodness to sentient beings, wishing that they may be free from all suffering.' For all sentient beings on land, who encounter various terrors in the darkness of night: rubble, thorns, tigers, leopards, jackals, lions, evil beasts, poisonous snakes, dangerous roads, thieves, and places where ghosts and spirits run rampant, I manifest as the sun and moon and various stars, morning glow, evening glow, various lights, or manifest as houses, or as crowds of people, the eight classes of gods and dragons, Bodhisattvas and Tathagatas, in various forms to guide and protect them, so that they may be free from the calamity of terror. I also think: 'I dedicate this root of goodness to sentient beings, so that they may all eliminate the darkness of all afflictions.' All sentient beings, some cherish life, some crave fame, some are greedy for wealth
寶，有重官位，有著男女，有戀妻妾、眷屬、稠林，種種纏縛未稱所求多生憂怖，我皆救濟令其離苦。為行山險而留難者，為作善神現形親近，為作好鳥發音慰悅，為作靈藥舒光照耀，示其果樹、示其泉井、示正直道、示平坦地，或現龕室、或現勝居，令其免離一切憂苦。為行曠野、險道、稠林，毒樹、藤蘿交蔽隱密，阇努啰獸潛伏傷殘，震吼出聲驚駭聞者；墮此難中種種憂怖，雲霧所暗，心識昏迷，種種事中而恐怖者，現大力身救其危難，示其正道，令得出離，作是念言：『愿一切眾生伐見稠林、截愛羅網、出生死野、滅煩惱暗，入一切智無畏大城，到平坦處，畢竟安樂。』
「善男子！若有眾生戰諍城邑，乃至小獸忿競無時，我以方便使其和好，各起慈心永息乖諍。作是念言：『愿一切眾生離煩惱諍，得法和合。』善男子！若有眾生樂著國土角力，求取勝負不安，種種諍訟而憂苦者，我以方便令舍堅執，示現無常，令生厭離。作是念言：『愿一切眾生不著諸蘊，住一切佛薩婆若境。』善男子！若有眾生樂著聚落，貪愛宅舍，常處黑暗，甘被繫縛，受諸苦者，我為說法令生厭離，令法滿足，令依法住。作是念言：『愿一切眾生悉不貪樂六處聚落，速得出離生死境界，究竟安住一切智城。』善男子！若有眾生行
【現代漢語翻譯】 現代漢語譯本 『寶』，如果有人身居高位，擁有男男女女，貪戀妻妾、親屬、茂密的樹林，被種種纏縛所困，無法滿足自己的慾望，產生諸多憂慮和恐懼，我都會救濟他們，使他們脫離痛苦。對於那些行走在險峻山路而受阻的人，我會化作善神顯現身形，親近他們；我會化作悅耳的鳥鳴，安慰他們；我會化作靈藥，散發光芒照耀他們；我會指示他們果樹、泉井、正直的道路、平坦的土地，或者顯現出龕室、美好的居所，使他們免除一切憂愁和痛苦。對於那些行走在曠野、險路、茂密樹林中，被毒樹、藤蔓遮蔽，『阇努啰』獸（一種兇猛的野獸）潛伏傷殘，發出震耳欲聾的吼聲，使聽者驚恐的人；那些陷入這種困境，產生種種憂慮和恐懼，被雲霧遮蔽，心識昏迷，在各種事情中感到恐懼的人，我會顯現出強大的身軀，救他們脫離危難，指示他們正確的道路，使他們得以解脫。我會這樣想：『愿一切眾生都能砍伐掉貪慾的茂密樹林，斬斷愛慾的羅網，脫離生死的曠野，滅除煩惱的黑暗，進入一切智慧無畏的大城，到達平坦之地，最終獲得安樂。』 『善男子』！如果眾生在城邑中發生爭鬥，乃至小動物之間也無時無刻不在爭鬥，我會用方便法門使他們和好，各自生起慈悲之心，永遠停止爭鬥。我會這樣想：『愿一切眾生都能脫離煩惱的爭鬥，獲得佛法的和合。』『善男子』！如果眾生貪戀國土，互相角力，追求勝負而不得安寧，產生種種爭訟而感到憂愁和痛苦，我會用方便法門使他們捨棄執著，向他們展示無常的道理，使他們產生厭離之心。我會這樣想：『愿一切眾生都不執著於五蘊，安住於一切佛的薩婆若（一切智）境界。』『善男子』！如果眾生貪戀村落，貪愛房屋，常處黑暗之中，甘願被束縛，遭受各種痛苦，我會為他們說法，使他們產生厭離之心，使他們對佛法感到滿足，使他們能夠依法修行。我會這樣想：『愿一切眾生都不貪戀六處（眼、耳、鼻、舌、身、意）的村落，迅速脫離生死的境界，最終安住於一切智慧之城。』『善男子』！如果眾生行走在
【English Translation】 English version 'O good man,' if there are those in high positions, possessing men and women, attached to wives, concubines, relatives, and dense forests, bound by various entanglements, unable to fulfill their desires, and experiencing much worry and fear, I will rescue them, enabling them to escape suffering. For those who are hindered while traveling on dangerous mountain paths, I will transform into a benevolent deity, appearing in person to be close to them; I will transform into pleasant bird songs to comfort them; I will transform into spiritual medicine, emitting light to illuminate them; I will point out fruit trees, springs, straight paths, and flat lands, or manifest shrines and beautiful dwellings, enabling them to be free from all worries and suffering. For those who travel in wildernesses, dangerous paths, and dense forests, obscured by poisonous trees and vines, where 'Jhanura' beasts (a type of fierce beast) lie in wait to injure and maim, emitting deafening roars that terrify those who hear them; those who fall into such difficulties, experiencing various worries and fears, obscured by clouds and fog, their minds confused, and feeling fear in various situations, I will manifest a powerful body to rescue them from danger, show them the correct path, and enable them to be liberated. I will think thus: 'May all sentient beings cut down the dense forest of greed, sever the net of desire, escape the wilderness of birth and death, extinguish the darkness of afflictions, enter the great city of fearless wisdom, reach the flat land, and ultimately attain peace and happiness.' 'O good man!' If sentient beings engage in conflicts in cities, even small animals constantly fighting, I will use skillful means to reconcile them, causing each to generate compassion and forever cease their conflicts. I will think thus: 'May all sentient beings be free from the conflicts of afflictions and attain the harmony of the Dharma.' 'O good man!' If sentient beings are attached to their lands, competing for power, seeking victory and defeat without peace, and experiencing worry and suffering from various disputes, I will use skillful means to cause them to abandon their attachments, show them the truth of impermanence, and cause them to generate a sense of detachment. I will think thus: 'May all sentient beings not be attached to the five aggregates and abide in the realm of all Buddhas' Sarvajna (omniscience).' 'O good man!' If sentient beings are attached to villages, greedy for houses, constantly in darkness, willingly bound, and suffering various pains, I will preach the Dharma to them, causing them to generate a sense of detachment, to be satisfied with the Dharma, and to abide by the Dharma. I will think thus: 'May all sentient beings not be attached to the villages of the six sense bases (eye, ear, nose, tongue, body, and mind), quickly escape the realm of birth and death, and ultimately abide in the city of all wisdom.' 'O good man!' If sentient beings are walking on
闇夜中，迷惑十方；于平坦路生險難想、于險難道起平坦想，以高為下、以下為高，其心迷惑生大苦惱，我以方便舒光照及。若欲出者，示其門戶；若欲行者，示其道路；欲濟彼岸，示其橋樑；欲涉河海，與其船筏。若於熱時，示其清冷；若於寒際，示作溫和；暖殿、涼宮隨時適意。若或遊觀，常導其前，示其險易安危之處；欲休息者，示其城邑近處宮室，令其憩止；遠行渴乏，示其池沼、河水、流泉令其飲沐，華林果樹，使得清涼身心安樂。若有父母、妻子、眷屬恩愛分離，令其合會無諸苦惱。作是念言：『如我於此照除闇夜救眾災厄，令諸世事悉得宣敘；愿我普於一切眾生生死長夜無明闇處，以智慧光普皆照了，是諸眾生無有智眼，想心見倒之所覆翳，無常常想，苦中樂想，無我我想，不凈凈想；堅固執著我、人、眾生、蘊界處法；迷惑因果，不了善惡，殺害眾生乃至邪見；不孝父母，不敬沙門及婆羅門；不知惡人，不識善人；貪著惡事，安住邪法；譭謗如來，壞正法輪；于諸菩薩呰辱傷害，輕大乘道，斷菩提心；于有恩人反加殺害，于無恩處常懷怨結；譭謗賢聖，親近惡伴；盜塔寺物，作五逆罪，不久當墮三惡道中。愿我速以大智光明，破彼眾生無明黑闇，令其疾發阿耨多羅三藐三菩提心。既發心已，示普賢乘
【現代漢語翻譯】 現代漢語譯本：在黑暗的夜晚中，人們在十個方向都感到迷惑；在平坦的道路上產生危險的想法，在危險的道路上卻產生平坦的想法，把高處看作低處，把低處看作高處，他們的內心迷惑而產生巨大的苦惱。我用方便之法舒展光明照耀他們。如果有人想要出去，我就為他們指示門戶；如果有人想要行走，我就為他們指示道路；如果有人想要渡過彼岸，我就為他們指示橋樑；如果有人想要涉過河流海洋，我就給予他們船筏。如果天氣炎熱，我就為他們展示清涼；如果天氣寒冷，我就為他們展示溫暖；溫暖的殿堂、涼爽的宮殿隨時讓他們感到舒適。如果有人想要遊覽觀光，我常常在他們前面引導，為他們展示危險、容易、安全的地方；如果有人想要休息，我就為他們展示附近的城鎮宮室，讓他們在那裡休息；如果有人遠行感到口渴疲乏，我就為他們展示池塘、河流、泉水，讓他們飲用沐浴，還有繁茂的樹林和果樹，讓他們身心清涼安樂。如果父母、妻子、眷屬因為恩愛而分離，我就讓他們團聚，沒有各種苦惱。我這樣想：『就像我在這裡照亮黑暗的夜晚，救助各種災難，讓世間的事情都能夠得到宣說一樣；我希望我能夠普遍地在一切眾生生死長夜的無明黑暗之處，用智慧的光芒普遍地照亮他們，這些眾生沒有智慧的眼睛，被顛倒的妄想所矇蔽，把無常當作常，把苦當作樂，把無我當作我，把不凈當作凈；他們頑固地執著於我、人、眾生、蘊、界、處、法；迷惑于因果，不瞭解善惡，殺害眾生甚至產生邪見；不孝順父母，不尊敬沙門（出家修道者）和婆羅門（祭司）；不知道惡人，不認識善人；貪戀惡事，安住于邪法；誹謗如來（佛陀），破壞正法之輪；對菩薩們進行侮辱和傷害，輕視大乘之道，斷絕菩提之心；對有恩的人反而加以殺害，對沒有恩的人常常懷有怨恨；誹謗賢聖，親近惡友；盜取佛塔寺廟的財物，犯下五逆之罪，不久就會墮入三惡道中。我希望我能夠迅速用大智慧的光明，破除這些眾生的無明黑暗，讓他們迅速發起阿耨多羅三藐三菩提心（無上正等正覺之心）。他們發起菩提心之後，我將為他們展示普賢菩薩的修行之道。』 English version: In the dark night, people are confused in all ten directions; on a flat road, they conceive of danger, and on a dangerous road, they conceive of flatness, regarding high as low and low as high. Their minds are confused, and they generate great suffering. I use expedient means to extend light and illuminate them. If someone wishes to go out, I will show them the gate; if someone wishes to travel, I will show them the road; if someone wishes to cross to the other shore, I will show them the bridge; if someone wishes to cross rivers and seas, I will give them boats and rafts. If it is hot, I will show them coolness; if it is cold, I will show them warmth; warm halls and cool palaces will be provided to suit their needs at any time. If someone wishes to sightsee, I will always guide them in front, showing them the dangerous, easy, safe places; if someone wishes to rest, I will show them nearby towns and palaces, allowing them to rest there; if someone is thirsty and tired from traveling far, I will show them ponds, rivers, and springs, allowing them to drink and bathe, as well as lush forests and fruit trees, allowing them to feel cool and at peace in body and mind. If parents, wives, and relatives are separated due to love, I will reunite them, free from all suffering. I think thus: 『Just as I here illuminate the dark night, rescue from all calamities, and allow all worldly matters to be declared; I wish that I could universally illuminate all sentient beings in the long night of birth and death, in the place of ignorance and darkness, with the light of wisdom. These sentient beings have no eyes of wisdom, are covered by inverted thoughts, regarding impermanence as permanence, suffering as happiness, no-self as self, and impurity as purity; they stubbornly cling to self, others, sentient beings, aggregates, realms, places, and dharmas; they are confused about cause and effect, do not understand good and evil, kill sentient beings, and even hold wrong views; they are not filial to their parents, do not respect śramaṇas (ascetics) and Brahmins (priests); they do not know evil people, do not recognize good people; they are attached to evil deeds, abide in wrong dharmas; they slander the Tathāgata (Buddha), destroy the wheel of the Dharma; they insult and harm Bodhisattvas, despise the Mahāyāna path, and sever the Bodhi mind; they kill those who have been kind to them, and harbor resentment towards those who have not; they slander the virtuous and sages, and associate with evil companions; they steal from pagodas and temples, commit the five heinous crimes, and will soon fall into the three evil realms. I wish that I could quickly use the light of great wisdom to break the darkness of ignorance of these sentient beings, and quickly cause them to generate the mind of Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment). Once they have generated the Bodhi mind, I will show them the path of practice of Samantabhadra Bodhisattva.』
【English Translation】 In the dark night, confused in the ten directions; on a flat road, they think of danger, on a dangerous road, they think of flatness, taking high for low, and low for high, their minds are confused and they generate great suffering. I use expedient means to spread light and illuminate them. If they wish to go out, I show them the gate; if they wish to travel, I show them the road; if they wish to cross to the other shore, I show them the bridge; if they wish to cross rivers and seas, I give them boats and rafts. If it is hot, I show them coolness; if it is cold, I show them warmth; warm halls and cool palaces are provided to suit their needs at any time. If they wish to sightsee, I always guide them in front, showing them the dangerous, easy, and safe places; if they wish to rest, I show them nearby towns and palaces, allowing them to rest there; if they are thirsty and tired from traveling far, I show them ponds, rivers, and springs, allowing them to drink and bathe, as well as lush forests and fruit trees, allowing them to feel cool and at peace in body and mind. If parents, wives, and relatives are separated due to love, I reunite them, free from all suffering. I think thus: 『Just as I here illuminate the dark night, rescue from all calamities, and allow all worldly matters to be declared; I wish that I could universally illuminate all sentient beings in the long night of birth and death, in the place of ignorance and darkness, with the light of wisdom. These sentient beings have no eyes of wisdom, are covered by inverted thoughts, regarding impermanence as permanence, suffering as happiness, no-self as self, and impurity as purity; they stubbornly cling to self, others, sentient beings, aggregates, realms, places, and dharmas; they are confused about cause and effect, do not understand good and evil, kill sentient beings, and even hold wrong views; they are not filial to their parents, do not respect śramaṇas (ascetics) and Brahmins (priests); they do not know evil people, do not recognize good people; they are attached to evil deeds, abide in wrong dharmas; they slander the Tathāgata (Buddha), destroy the wheel of the Dharma; they insult and harm Bodhisattvas, despise the Mahāyāna path, and sever the Bodhi mind; they kill those who have been kind to them, and harbor resentment towards those who have not; they slander the virtuous and sages, and associate with evil companions; they steal from pagodas and temples, commit the five heinous crimes, and will soon fall into the three evil realms. I wish that I could quickly use the light of great wisdom to break the darkness of ignorance of these sentient beings, and quickly cause them to generate the mind of Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment). Once they have generated the Bodhi mind, I will show them the path of practice of Samantabhadra Bodhisattva.』
開十力道，亦示如來法王境界，亦示諸佛一切智城，諸佛所行，諸佛自在，諸佛成就，諸佛總持，一切諸佛同共一身，一切諸佛平等之處，皆令安住。』
「善男子！一切眾生或病所纏、或老所侵、或苦貧窮、或遭禍難、或犯王法臨當受刑，無所依怙，生大怖畏，我皆救濟使得安隱。謂：以方藥除諸病苦，供事老朽安樂終年，給足資具令無貧乏，無主作主、無歸作歸，苦難逼迫同事救攝，令離憂惱、令無怖懼。復作是念：『愿我以法普攝眾生，令其解脫一切煩惱、生、老、病、死、憂悲苦患。近善知識常行法施，勤修善業，速得如來清凈法身，住于究竟無變易處。』善男子！一切眾生入見稠林，住于邪道，于諸境界起邪分別，常行不善身、語、意業，妄作種種諸邪苦行，于非正覺生正覺想，于正覺所非正覺想，為諸惡友之所攝持，以起惡見將墮惡道，我以種種諸方便門而為救護，令住正見，當生人天。復作是念：『如我救此將墜惡道諸眾生等，愿我普救一切眾生，悉令解脫一切諸苦，住波羅蜜，出世聖道，於一切智得不退轉，具普賢愿，近佛菩提，而不捨離諸菩薩行，常勤教化一切眾生。』」
爾時，春和主夜神欲重宣此解脫義，承佛威力，普觀十方一切法界，為善財童子而說偈曰：
「我此寂靜解脫
【現代漢語翻譯】 現代漢語譯本 『開啟十力之道，也顯示如來法王的境界，也顯示諸佛一切智的城池，諸佛所行之道，諸佛的自在，諸佛的成就，諸佛的總持（總攝憶持一切法而不忘失的智慧），一切諸佛共同擁有的一個身體，一切諸佛平等安住之處，都令眾生安住其中。』 『善男子！一切眾生有的被疾病纏繞，有的被衰老侵襲，有的困於貧窮，有的遭遇災禍，有的觸犯王法即將受刑，無所依靠，產生極大的恐懼，我都會救濟他們，使他們得到安穩。比如：用藥方解除各種病痛，供養年老體衰的人讓他們安樂度過晚年，供給充足的物資讓他們不再貧乏，沒有依靠的為他們提供依靠，沒有歸宿的為他們提供歸宿，對於被苦難逼迫的人，一同救助攝持，讓他們遠離憂愁煩惱，不再恐懼。我又這樣想：『愿我用佛法普遍攝受眾生，讓他們解脫一切煩惱、生、老、病、死、憂愁悲傷的痛苦。親近善知識，常常施行佛法佈施，勤奮修習善業，迅速獲得如來清凈的法身，安住于究竟不變易的境界。』善男子！一切眾生進入見解稠密的森林，安住于邪道，對於各種境界產生邪惡的分別，常常造作不善的身、語、意業，虛妄地進行各種邪惡的苦行，對於不是真正的覺悟產生真正覺悟的想法，對於真正的覺悟反而產生不是真正覺悟的想法，被各種惡友所攝持，因為產生惡見而將要墮入惡道，我用各種方便法門來救護他們，讓他們安住于正見，將來能夠轉生到人天善道。我又這樣想：『正如我救助這些將要墮入惡道的眾生一樣，愿我普遍救助一切眾生，使他們都解脫一切痛苦，安住于波羅蜜（到達彼岸），出世的聖道，對於一切智慧得到不退轉，具足普賢菩薩的願力，親近佛的菩提，而不捨離諸菩薩的修行，常常勤奮教化一切眾生。』 這時，春和主夜神想要再次宣說這解脫的意義，承蒙佛的威神之力，普遍觀察十方一切法界，為善財童子說偈頌道： 『我這寂靜的解脫』
【English Translation】 English version 'Opening the path of the ten powers, also showing the realm of the Tathagata, the Dharma King, also showing the city of all-knowing wisdom of all Buddhas, the path walked by all Buddhas, the freedom of all Buddhas, the accomplishments of all Buddhas, the total retention (the wisdom of encompassing and remembering all dharmas without forgetting) of all Buddhas, the one body shared by all Buddhas, the place where all Buddhas dwell equally, all are made to abide therein.' 'Good man! All sentient beings, some are entangled by illness, some are invaded by old age, some are trapped in poverty, some encounter disasters, some violate the king's law and are about to be punished, having no refuge, they generate great fear, I will all rescue them, enabling them to attain peace and security. For example: using prescriptions to eliminate various illnesses, providing for the elderly and frail to allow them to spend their final years in peace, providing sufficient resources to eliminate poverty, providing refuge for those without refuge, providing a home for those without a home, for those oppressed by suffering, I will together rescue and support them, enabling them to be free from worry and distress, and no longer fear. I also think: 'May I universally gather all sentient beings with the Dharma, enabling them to be liberated from all afflictions, birth, old age, sickness, death, sorrow, and suffering. May they draw near to good teachers, constantly practice Dharma giving, diligently cultivate good deeds, quickly attain the pure Dharma body of the Tathagata, and abide in the ultimate, unchanging realm.' Good man! All sentient beings enter the dense forest of views, abide in wrong paths, generate wrong discriminations regarding various realms, constantly create unwholesome actions of body, speech, and mind, falsely engage in various wrong ascetic practices, generate the thought of true enlightenment for what is not true enlightenment, and generate the thought of not true enlightenment for what is true enlightenment, being held by various evil friends, because of generating evil views, they are about to fall into evil paths, I use various skillful means to protect them, enabling them to abide in right views, and in the future, they will be able to be reborn in human and heavenly realms. I also think: 'Just as I rescue these sentient beings who are about to fall into evil paths, may I universally rescue all sentient beings, enabling them all to be liberated from all suffering, abide in Paramita (reaching the other shore), the holy path of transcending the world, attain non-retrogression in all wisdom, possess the vows of Samantabhadra Bodhisattva, draw near to the Bodhi of the Buddha, and not abandon the practices of all Bodhisattvas, constantly and diligently teaching all sentient beings.' At that time, the Night-Ruling Spirit of Spring Harmony, desiring to reiterate the meaning of this liberation, relying on the Buddha's majestic power, universally observed the entire Dharma realm of the ten directions, and spoke the following verse for Sudhana: 'My peaceful liberation'
海， 出生具足智光明， 遠離一切愚癡暗， 觀眾生根而演說。 我于往昔無邊劫， 具修廣大清凈慈， 如日普照於世間， 汝應勇猛勤修習。 我此難量大悲海， 出生三世諸如來， 能救法界苦眾生， 汝應勇猛勤修習。 能生聖道無為樂， 亦生世間安隱樂， 令我踴躍心歡喜， 汝應入此甚深門。 已背有為如幻法， 亦棄聲聞解脫乘， 常修佛力具莊嚴， 汝應入此難思教。 我眼清凈廣無邊， 普見十方諸剎土， 其中所有一切佛， 悉坐菩提樹王下。 見佛處於大眾會， 相好莊嚴妙色身， 于諸毛孔放光明， 一一光明恒普照。 見諸群生墮業海， 死此生彼各差別， 相續輪迴五趣中， 常受種種無邊苦。 我耳清凈量無邊， 一念聽周諸剎海， 眾生所有語言法， 皆悉憶持無忘失。 及聞諸佛轉法輪， 其音勝妙無能比， 言辭訓釋諸方便， 我悉憶持無忘失。 我鼻廣博甚清凈， 于諸法中無所著， 住一切處解脫門， 汝應入此無疑惑。 我舌光明赤銅相， 具足清凈妙辯才， 巧宣妙法應群心， 汝應入此無疑惑。 我身離相恒清凈， 常遍一切諸世間， 普隨信樂眾生
【現代漢語翻譯】 現代漢語譯本 『海』（指佛陀），你出生時就具備了圓滿的智慧光明， 遠離了一切愚癡的黑暗，你能觀察眾生的根器而為他們演說佛法。 我在過去無量劫中，修習了廣大的清凈慈悲， 如同太陽普遍照耀世間，你應該勇猛精進地修習。 我這難以衡量的大悲之海，孕育了過去、現在、未來三世的一切如來（佛的稱號）， 能夠救度法界中受苦的眾生，你應該勇猛精進地修習。 它能產生聖道的無為之樂，也能產生世間的安穩快樂， 使我歡欣鼓舞，你應該進入這甚深的法門。 我已經背離了有為的如幻之法，也捨棄了聲聞（小乘佛教修行者）的解脫之道， 常常修習佛陀的力量，具足莊嚴，你應該進入這難以思議的教法。 我的眼睛清凈廣大無邊，能夠普遍看見十方一切剎土（佛的國土）， 其中所有的一切佛，都坐在菩提樹王下。 我看見佛陀處於大眾集會之中，相貌美好，莊嚴無比， 從每一個毛孔都放出光明，每一道光明都恒常普遍照耀。 我看見眾生墮入業力的苦海，死後又生，各不相同， 在五趣（地獄、餓鬼、畜生、人、天）中相續輪迴，常常遭受種種無邊的痛苦。 我的耳朵清凈無邊，一念之間就能聽遍一切剎土， 眾生所說的一切語言和佛法，我都能憶持不忘。 並且聽聞諸佛轉法輪（宣講佛法），其音聲殊勝美妙，無與倫比， 所用的言辭和解釋的方便法門，我都能憶持不忘。 我的鼻子廣大而清凈，對於一切法都不執著， 安住於一切處的解脫之門，你應該進入這裡，不要疑惑。 我的舌頭光明如赤銅色，具足清凈的巧妙辯才， 能夠巧妙地宣說妙法，應合衆生的心意，你應該進入這裡，不要疑惑。 我的身體離一切相，恒常清凈，普遍存在於一切世間， 普遍隨順眾生的信仰和喜好。
【English Translation】 English version 'O Sea' (referring to the Buddha), you were born with the full light of wisdom, Far from all the darkness of ignorance, you can observe the roots of sentient beings and expound the Dharma for them. In the past immeasurable kalpas, I have cultivated vast and pure compassion, Like the sun shining universally on the world, you should diligently cultivate with courage. My immeasurable ocean of great compassion has given birth to all the Tathagatas (title for Buddha) of the past, present, and future three times, Able to save suffering sentient beings in the Dharma realm, you should diligently cultivate with courage. It can produce the non-active joy of the holy path, and also produce the peaceful joy of the world, Making me rejoice and be happy, you should enter this profound Dharma gate. I have already turned away from the conditioned, illusory Dharma, and also abandoned the path of liberation of the Sravakas (practitioners of Hinayana Buddhism), Constantly cultivating the power of the Buddha, possessing adornments, you should enter this inconceivable teaching. My eyes are pure, vast, and boundless, able to universally see all the Buddha lands in the ten directions, All the Buddhas within them are sitting under the Bodhi tree king. I see the Buddha in the midst of a great assembly, with a beautiful appearance, incomparably adorned, From every pore, light is emitted, and each light constantly shines universally. I see sentient beings falling into the sea of karma, dying and being reborn, each different, Continuously transmigrating in the five realms (hell, hungry ghosts, animals, humans, and gods), constantly suffering all kinds of boundless pain. My ears are pure and boundless, in a single thought, I can hear throughout all the Buddha lands, All the languages and Dharma spoken by sentient beings, I can remember without forgetting. And I hear the Buddhas turning the Dharma wheel (expounding the Dharma), the sound of which is supremely wonderful and incomparable, The words used and the expedient methods of explanation, I can remember without forgetting. My nose is vast and pure, not attached to any Dharma, Dwelling in the gate of liberation in all places, you should enter here without doubt. My tongue is bright like red copper, possessing pure and skillful eloquence, Able to skillfully expound the wonderful Dharma, in accordance with the minds of sentient beings, you should enter here without doubt. My body is free from all forms, constantly pure, and universally present in all worlds, Universally following the faith and preferences of sentient beings.
心， 為現色身令得見。 我心離著無諸垢， 如響普應諸眾生， 隨念悉見諸如來， 而於其中不分別。 不思議剎眾生海， 所有樂欲及諸根， 我於一念悉能知， 而於其中不分別。 我以廣大妙神通， 普震難思諸佛剎， 威力光明無不現， 調伏一切難調眾。 我福廣大甚清凈， 無量莊嚴無盡藏， 普能供養諸如來， 等與一切眾生樂。 我智廣博甚清凈， 了達無邊諸法海， 普斷一切眾生疑， 佛子宜應善修學。 我知三世諸佛海， 及了一切諸法海， 亦入彼諸大愿門， 此無等行應修習。 我於三世剎塵中， 悉見十方諸剎海， 亦見其中所有佛， 此是普門無等力。 普於十方一切剎， 悉見大智盧舍那， 一切塵中坐道場， 以寂靜音宣妙法。」
爾時，善財童子白春和主夜神言：「汝發阿耨多羅三藐三菩提心經幾時耶？得此解脫其已久如，乃有如是大威德力，能作如是利益眾生？」
夜神告言：「佛子！我念往古過須彌山極微塵數劫，有劫名寂靜光，世界名出生吉祥寶，五百億佛于中出現。彼世界中，有四天下名寶月燈光；有城名蓮華光；有轉輪王名妙法岸，具足七寶，領四天下，以聖王道安樂眾生。
【現代漢語翻譯】 現代漢語譯本 心，爲了讓顯現的色身能夠被看見。 我的心遠離執著，沒有各種污垢，如同回聲普遍迴應所有眾生， 隨著念頭都能見到諸如來（Tathagata，佛的稱號），但對於他們並不分別。 不可思議的剎土（Buddha-field，佛所教化的世界）和眾生之海，他們所有的喜好和根器， 我都能在一念之間全部知曉，但對於他們並不分別。 我以廣大微妙的神通，普遍震動難以思議的諸佛剎土， 威力光明無處不顯現，調伏一切難以調伏的眾生。 我的福德廣大而清凈，無量的莊嚴是無盡的寶藏， 普遍能夠供養諸如來，平等地給予一切眾生快樂。 我的智慧廣博而清凈，通達無邊的諸法之海， 普遍斷除一切眾生的疑惑，佛子們應該好好修學。 我知道過去、現在、未來三世的諸佛之海，也通達一切諸法之海， 也進入他們的大愿之門，這種無與倫比的修行應該修習。 我在過去、現在、未來三世的剎土微塵中，都能見到十方諸剎土之海， 也見到其中的所有佛，這是普遍的、無與倫比的力量。 普遍在十方一切剎土，都能見到大智慧的盧舍那佛（Vairocana，佛的法身）， 在一切微塵中坐于菩提道場，以寂靜的聲音宣說微妙的佛法。
這時，善財童子（Sudhana）問春和主夜神（Shunhe Night Goddess）說：『您發阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心）有多久了？得到這種解脫已經多久了，竟然有如此大的威德力量，能夠做出如此利益眾生的事情？』
夜神回答說：『佛子！我記得在過去，經過像須彌山（Sumeru，佛教中的聖山）微塵數一樣多的劫（kalpa，佛教時間單位）之前，有一個劫名為寂靜光，世界名為出生吉祥寶，有五百億佛在那裡出現。那個世界中，有四個天下名為寶月燈光；有一個城市名為蓮華光；有一位轉輪王（Chakravartin，統治世界的理想君主）名為妙法岸，他具備七寶，統治四個天下，以聖王的道義安樂眾生。』
【English Translation】 English version The mind, in order to make the manifested physical body visible. My mind is free from attachments and all defilements, like an echo universally responding to all sentient beings, With every thought, I can see all the Tathagatas (Buddha's title), yet I do not discriminate among them. The inconceivable Buddha-fields (Buddha's teaching realm) and the sea of sentient beings, all their desires and faculties, I can know them all in a single thought, yet I do not discriminate among them. With my vast and wondrous spiritual powers, I universally shake the inconceivable Buddha-fields, My power and light manifest everywhere, subduing all the difficult-to-subdue beings. My blessings are vast and pure, my immeasurable adornments are an inexhaustible treasure, I can universally make offerings to all the Tathagatas, and equally give happiness to all sentient beings. My wisdom is vast and pure, I understand the boundless sea of all dharmas (teachings), I universally dispel all doubts of sentient beings, the Buddha's disciples should diligently study and practice. I know the sea of Buddhas in the past, present, and future, and I also understand the sea of all dharmas, I also enter the gates of their great vows, this unparalleled practice should be cultivated. In the dust of the Buddha-fields of the past, present, and future, I can see the seas of all Buddha-fields in the ten directions, I also see all the Buddhas within them, this is a universal and unparalleled power. Universally in all Buddha-fields of the ten directions, I can see the great wisdom Vairocana (Buddha's Dharmakaya), Sitting in the Bodhi-mandala (enlightenment place) in every dust particle, proclaiming the wondrous Dharma (Buddha's teachings) with a silent voice.
At that time, Sudhana (Good Wealth Boy) asked the Shunhe Night Goddess (Spring Harmony Night Goddess): 'How long has it been since you generated the Anuttara-samyak-sambodhi (supreme perfect enlightenment) mind? How long has it been since you attained this liberation, that you have such great power and virtue, and are able to do such beneficial things for sentient beings?'
The Night Goddess replied: 'Oh son of Buddha! I remember in the past, countless kalpas (eons) ago, as many as the dust particles of Mount Sumeru (sacred mountain in Buddhism), there was a kalpa named Tranquil Light, and a world named Auspicious Treasure of Birth, where five hundred billion Buddhas appeared. In that world, there were four continents named Jewel Moon Light; there was a city named Lotus Light; there was a Chakravartin (ideal universal ruler) named Wonderful Dharma Shore, who possessed the seven treasures, ruled the four continents, and brought peace and happiness to sentient beings through the way of a holy king.'
王有夫人名法智月，妓樂自娛，夜久眠寢。時，彼城東有一大林，名寂靜出生妙德林中，有一大菩提樹，名一切勝法摩尼王莊嚴身，出生諸佛神力光明。
「爾時，有佛名一切法大吼聲王，於此樹下成等正覺，放無量色廣大光明，名摩尼王普照一切妙寶世界蓮華。城內有主夜神，名凈月光，詣王夫人法智月所，動身瓔珞、環珮出聲以覺夫人，而告之言：『夫人當知一切法大吼聲王如來，于寂靜出生妙德大林之中而成等正覺，及廣稱讚諸佛功德自在神力普賢菩薩所有行愿，令王夫人發阿耨多羅三藐三菩提心，供養恭敬承事彼佛，及諸菩薩、聲聞僧眾。』善男子！時，王夫人法智月者豈異人乎？我身是也；我于彼佛發菩提心，深重愛敬種善根故，于須彌山極微塵數劫不生地獄、餓鬼、畜生諸惡趣中，亦不生於下賤之家，諸根具足，無有眾苦，于天人中福德殊勝，不生惡世，恒不離佛及諸菩薩、大善知識。常于其所，種植善根，經八十億須彌山極微塵數劫，常受安樂而未滿足菩薩諸根。過此劫已，復過萬劫，于賢劫前有劫名無憂遍照，世界名離垢勝德。其世界中凈穢相雜，有五百佛于中出現。其第一佛名須彌幢大寂靜吉祥眼如來、應、正等覺；我為名稱長者女，字妙慧光明，端正殊妙，人相具足。
「彼凈月夜
【現代漢語翻譯】 現代漢語譯本：國王有一位夫人，名叫法智月，她以歌舞音樂自娛，夜晚很晚才入睡。當時，在城東有一片大森林，名叫寂靜出生妙德林，林中有一棵巨大的菩提樹，名叫一切勝法摩尼王莊嚴身，能生出諸佛的神力光明。 當時，有一尊佛，名叫一切法大吼聲王，在這棵樹下成就了無上正等正覺，放出無量色彩的廣大光明，這光明名為摩尼王普照一切妙寶世界蓮華。城裡有一位主夜神，名叫凈月光，來到國王夫人法智月那裡，搖動身上的瓔珞、環珮發出聲響來喚醒夫人，並告訴她說：『夫人應當知道，一切法大吼聲王如來，在寂靜出生妙德大林中成就了無上正等正覺，』並廣泛稱讚諸佛的功德自在神力以及普賢菩薩的所有行愿，使國王夫人發起阿耨多羅三藐三菩提心，供養恭敬承事那尊佛，以及諸位菩薩、聲聞僧眾。善男子！當時，國王夫人法智月難道是別人嗎？我就是她；我因為在那尊佛前發了菩提心，深深地愛敬並種下善根，所以在須彌山極微塵數劫的時間裡，沒有墮入地獄、餓鬼、畜生等惡道之中，也沒有出生在**之家，諸根完好，沒有各種痛苦，在天人之中福德殊勝，不生在惡世，始終不離開佛以及諸位菩薩、大善知識。常常在他們那裡，種植善根，經過八十億須彌山極微塵數劫，常常享受安樂，但菩薩的諸根尚未圓滿。過了這些劫后，又過了萬劫，在賢劫之前有一個劫，名叫無憂遍照，世界名叫離垢勝德。那個世界中，清凈和污穢相雜，有五百尊佛在那裡出現。第一尊佛名叫須彌幢大寂靜吉祥眼如來（如來：佛的稱號之一）、應（應供：值得供養）、正等覺（正等正覺：佛的智慧），我當時是名稱長者的女兒，名字叫妙慧光明，端正殊妙，相貌具足。 在那個凈月夜
【English Translation】 English version: The king had a wife named Dharma Wisdom Moon, who entertained herself with music and dance, and went to sleep late at night. At that time, there was a large forest to the east of the city, named Tranquil Birth Wonderful Virtue Forest, and in the forest was a large Bodhi tree, named All-Victorious Dharma Mani King Adorned Body, which produced the divine power and light of all Buddhas. At that time, there was a Buddha named All Dharma Great Roar Sound King, who attained Anuttara-samyak-sambodhi (supreme perfect enlightenment) under this tree, emitting immeasurable colors of vast light, which was named Mani King Universally Illuminating All Wonderful Treasure World Lotus. In the city, there was a night deity named Pure Moon Light, who went to King's wife Dharma Wisdom Moon, shook her necklaces and pendants to awaken her, and told her: 'Madam, you should know that the Tathagata (Buddha) All Dharma Great Roar Sound King has attained Anuttara-samyak-sambodhi in the Tranquil Birth Wonderful Virtue Forest,' and extensively praised the merits and virtues of all Buddhas, the self-mastery of divine power, and all the practices and vows of Samantabhadra Bodhisattva, causing the King's wife to generate the mind of Anuttara-samyak-sambodhi, to make offerings, respect, and serve that Buddha, as well as all Bodhisattvas and Sravaka (hearer) Sangha (community). Good man! Was the King's wife Dharma Wisdom Moon at that time someone else? It was me; because I generated the Bodhi mind before that Buddha, deeply loved and respected him, and planted good roots, I did not fall into hell, hungry ghosts, or animals for the number of kalpas (eons) equal to the dust particles of Mount Sumeru, nor was I born into a ** family, my faculties were complete, I had no suffering, my merits and virtues were outstanding among gods and humans, I was not born in an evil world, and I was always inseparable from the Buddha and all Bodhisattvas and great virtuous teachers. I often planted good roots in their presence, and after eighty billion kalpas equal to the dust particles of Mount Sumeru, I constantly enjoyed happiness, but the Bodhisattva's faculties were not yet complete. After these kalpas, and after another ten thousand kalpas, before the Bhadrakalpa (present eon), there was a kalpa named Worry-Free Universal Illumination, and a world named Immaculate Excellent Virtue. In that world, purity and impurity were mixed, and five hundred Buddhas appeared there. The first Buddha was named Sumeru Banner Great Tranquil Auspicious Eye Tathagata (Tathagata: one of the titles of a Buddha), Arhat (worthy of offering), Samyak-sambuddha (perfectly enlightened), and I was the daughter of the elder named Name, my name was Wonderful Wisdom Light, I was beautiful and extraordinary, and my appearance was complete. On that pure moon night
神以本願力，于離垢勝德世界一四天下，眾色幢王城中作主夜神，名妙凈眼；我於一時在父母邊，夜久眠息；彼妙凈眼來詣我所，震動我宅，放大光明，出現其身，贊佛功德，言彼如來坐菩提樹，始成正覺，勸諭於我及以父母並諸眷屬，令速見佛；自為前導引至佛所，廣興供養。我才見佛，即得調伏眾生見佛三昧，及得普照三世智光明輪三昧。獲此三昧故，能憶念須彌山極微塵數劫，亦見其中一切諸佛菩薩出現于彼如來及菩薩所，聽聞妙法。以聞法故，即得此教化調伏破一切眾生癡暗法光明解脫門。得此解脫故，即見其身遍十佛剎極微塵數世界，亦見彼世界所有如來，又見自身一一親近，亦見彼世界一切眾生，解其言音、識其根性，知其往昔曾為善友之所攝受，隨其所樂而為現身，令生歡喜。我時于彼所得解脫，唸唸增長，此心無間，又見自身遍往百佛剎極微塵數世界；此心無間，又見自身遍往千佛剎極微塵數世界；此心無間，又見自身遍往百千佛剎極微塵數世界；如是念念乃至不可說不可說佛剎極微塵數世界。亦見彼世界中一切如來，亦見自身在彼佛所聽聞妙法、受持憶念、觀察決了，亦知彼佛諸本事海，諸大愿海。彼諸如來嚴凈佛剎，我亦嚴凈，亦見彼世界一切眾生心性、根器，形量差別，種類不同，隨其所應而
【現代漢語翻譯】 現代漢語譯本：神以其本來的願力，在離垢勝德世界的一個四天下中，于眾色幢王城中作為主夜神，名為妙凈眼（主夜神，守護夜晚的神）。我曾經在父母身邊，夜晚長時間睡眠；那位妙凈眼來到我這裡，震動我的住所，放出巨大的光明，顯現他的身形，讚歎佛的功德，說那位如來（佛的稱號）坐在菩提樹下，剛剛成就正覺（佛教的最高覺悟），勸說我和我的父母以及所有眷屬，讓他們儘快去見佛；他親自作為嚮導引領我們到佛所在的地方，廣泛地進行供養。我才見到佛，就獲得了調伏眾生見佛三昧（一種禪定狀態，能使眾生見到佛）以及普照三世智光明輪三昧（一種禪定狀態，能使智慧之光照耀過去、現在、未來）。因為獲得這種三昧，我能夠憶念須彌山（佛教中的聖山）極微塵數劫（極長的時間），也見到其中一切諸佛菩薩出現在那些如來和菩薩所在的地方，聽聞微妙的佛法。因為聽聞佛法，我立即獲得了這種教化調伏、破除一切眾生癡暗的法光明解脫門（一種解脫的方法）。獲得這種解脫后，我立即見到自己的身體遍佈十佛剎（佛教的世界單位）極微塵數的世界，也見到那些世界中所有的如來，又見到自己一一親近他們，也見到那些世界的一切眾生，理解他們的語言，識別他們的根性，知道他們過去曾經被善友所攝受，隨著他們所喜愛的而顯現身形，使他們產生歡喜。我當時在那裡獲得的解脫，唸唸增長，這種心念沒有間斷，又見到自己的身體遍佈百佛剎極微塵數的世界；這種心念沒有間斷，又見到自己的身體遍佈千佛剎極微塵數的世界；這種心念沒有間斷，又見到自己的身體遍佈百千佛剎極微塵數的世界；這樣唸唸不斷，乃至不可說不可說佛剎極微塵數的世界。也見到那些世界中的一切如來，也見到自己在那些佛所在的地方聽聞微妙的佛法、受持憶念、觀察決斷，也知道那些佛的各種本事海（佛的各種能力）、各種大愿海（佛的各種宏大誓願）。那些如來莊嚴清凈佛剎，我也莊嚴清凈，也見到那些世界一切眾生的心性、根器、形體大小的差別、種類不同，隨著他們所應有的而 English version: By the power of his original vows, the deity, in one of the four continents of the world of Immaculate Superior Virtue, in the city of the King of Multicolored Banners, acted as the night-ruling deity, named Myo-jo-gen (Pure Eye, a deity who guards the night). I was once by my parents' side, sleeping for a long time at night; that Myo-jo-gen came to my place, shook my dwelling, emitted great light, manifested his form, praised the Buddha's merits, and said that the Tathagata (an epithet of the Buddha) was sitting under the Bodhi tree, having just attained perfect enlightenment (the highest state of awakening in Buddhism), and urged me, my parents, and all my relatives to quickly go see the Buddha; he personally led us to the place where the Buddha was, and extensively made offerings. As soon as I saw the Buddha, I immediately obtained the Samadhi (a state of meditative absorption) of Subduing Beings to See the Buddha, and the Samadhi of the Wheel of Light of Universal Illumination of the Wisdom of the Three Times (a state of meditative absorption that allows the light of wisdom to shine on the past, present, and future). Because of obtaining this Samadhi, I was able to remember as many kalpas (extremely long periods of time) as there are minute dust particles in Mount Sumeru (a sacred mountain in Buddhism), and also saw all the Buddhas and Bodhisattvas appearing in the places where those Tathagatas and Bodhisattvas were, listening to the wonderful Dharma (Buddhist teachings). Because of hearing the Dharma, I immediately obtained this Dharma Light Liberation Gate (a method of liberation) of teaching, subduing, and breaking through the ignorance of all beings. After obtaining this liberation, I immediately saw my body pervading as many worlds as there are minute dust particles in ten Buddha-lands (a unit of Buddhist cosmology), and also saw all the Tathagatas in those worlds, and also saw myself approaching them one by one, and also saw all the beings in those worlds, understanding their languages, recognizing their faculties, knowing that they had been embraced by good friends in the past, manifesting forms according to what they liked, causing them to rejoice. The liberation I obtained there at that time increased moment by moment, and this thought was uninterrupted, and I also saw my body pervading as many worlds as there are minute dust particles in a hundred Buddha-lands; this thought was uninterrupted, and I also saw my body pervading as many worlds as there are minute dust particles in a thousand Buddha-lands; this thought was uninterrupted, and I also saw my body pervading as many worlds as there are minute dust particles in a hundred thousand Buddha-lands; in this way, moment after moment, up to as many worlds as there are minute dust particles in inexpressible and inexpressible Buddha-lands. I also saw all the Tathagatas in those worlds, and also saw myself listening to the wonderful Dharma in those Buddhas' places, receiving, remembering, observing, and deciding, and also knew those Buddhas' various seas of abilities (the various powers of the Buddha), and various seas of great vows (the various great vows of the Buddha). Those Tathagatas adorned and purified their Buddha-lands, and I also adorned and purified them, and also saw the minds, faculties, differences in forms and sizes, and different kinds of all beings in those worlds, according to what they should be
【English Translation】 By the power of his original vows, the deity, in one of the four continents of the world of Immaculate Superior Virtue, in the city of the King of Multicolored Banners, acted as the night-ruling deity, named Myo-jo-gen (Pure Eye). I was once by my parents' side, sleeping for a long time at night; that Myo-jo-gen came to my place, shook my dwelling, emitted great light, manifested his form, praised the Buddha's merits, and said that the Tathagata (an epithet of the Buddha) was sitting under the Bodhi tree, having just attained perfect enlightenment, and urged me, my parents, and all my relatives to quickly go see the Buddha; he personally led us to the place where the Buddha was, and extensively made offerings. As soon as I saw the Buddha, I immediately obtained the Samadhi of Subduing Beings to See the Buddha, and the Samadhi of the Wheel of Light of Universal Illumination of the Wisdom of the Three Times. Because of obtaining this Samadhi, I was able to remember as many kalpas as there are minute dust particles in Mount Sumeru, and also saw all the Buddhas and Bodhisattvas appearing in the places where those Tathagatas and Bodhisattvas were, listening to the wonderful Dharma. Because of hearing the Dharma, I immediately obtained this Dharma Light Liberation Gate of teaching, subduing, and breaking through the ignorance of all beings. After obtaining this liberation, I immediately saw my body pervading as many worlds as there are minute dust particles in ten Buddha-lands, and also saw all the Tathagatas in those worlds, and also saw myself approaching them one by one, and also saw all the beings in those worlds, understanding their languages, recognizing their faculties, knowing that they had been embraced by good friends in the past, manifesting forms according to what they liked, causing them to rejoice. The liberation I obtained there at that time increased moment by moment, and this thought was uninterrupted, and I also saw my body pervading as many worlds as there are minute dust particles in a hundred Buddha-lands; this thought was uninterrupted, and I also saw my body pervading as many worlds as there are minute dust particles in a thousand Buddha-lands; this thought was uninterrupted, and I also saw my body pervading as many worlds as there are minute dust particles in a hundred thousand Buddha-lands; in this way, moment after moment, up to as many worlds as there are minute dust particles in inexpressible and inexpressible Buddha-lands. I also saw all the Tathagatas in those worlds, and also saw myself listening to the wonderful Dharma in those Buddhas' places, receiving, remembering, observing, and deciding, and also knew those Buddhas' various seas of abilities, and various seas of great vows. Those Tathagatas adorned and purified their Buddha-lands, and I also adorned and purified them, and also saw the minds, faculties, differences in forms and sizes, and different kinds of all beings in those worlds, according to what they should be
為現身，教化調伏令此解脫，唸唸增長，如是乃至充滿法界。善男子！我唯知此菩薩教化調伏破一切眾生癡暗法光明解脫門。如諸菩薩摩訶薩成就普賢無邊行愿，普入一切諸法界海，得諸菩薩金剛智幢自在三昧遊戲神通，心無障礙，出生大愿，住持佛種。于唸唸中成滿一切大功德海，嚴凈一切廣大世界，以自在智教化成熟一切眾生，以智慧日滅除一切世間闇障，以勇猛智覺悟一切眾生昏睡，以智慧月決了一切眾生疑惑，以清凈意斷除一切諸有執著，於一切法界一一塵中示現一切自在神力，智眼明凈，等見三世。而我何能知其妙行、說其功德、入其境界、示其自在遊戲神通？善男子！此閻浮提恒河南岸，摩竭提國菩提場中，有主夜神名普遍吉祥無垢光，我本從其發阿耨多羅三藐三菩提心，常以妙法開悟於我。汝詣彼問菩薩云何學菩薩行、修菩薩道。」
爾時，善財童子合掌恭敬向春和夜神，以偈贊曰：
「我今見汝清凈身， 色相端嚴如妙德， 威光超世無能比， 殊特猶若寶山王。 見汝清凈妙法身， 等於三世無分別， 普入一切諸世間， 若壞若成無所著。 我今普觀一切趣， 見汝所現差別身， 猶如星月處虛空， 一毛孔中皆得見。 汝心廣大常清凈， 如空普遍於十方
【現代漢語翻譯】 現代漢語譯本：爲了顯現自身，教化調伏眾生，令他們解脫，（這種教化）唸唸增長，直至充滿整個法界。善男子！我只知道這種菩薩教化調伏，破除一切眾生愚癡黑暗的法光明解脫門。如同諸位菩薩摩訶薩成就普賢（Samantabhadra）無邊的行愿，普遍進入一切諸法界海，獲得諸菩薩金剛智幢自在三昧（Vajra-jnana-dhvaja-samadhi）遊戲神通，心中沒有障礙，生起大愿，住持佛種。在每一個念頭中成就圓滿一切大功德海，莊嚴清凈一切廣大世界，以自在的智慧教化成熟一切眾生，以智慧的太陽滅除一切世間的黑暗障礙，以勇猛的智慧覺悟一切眾生昏沉的睡眠，以智慧的月亮決斷一切眾生的疑惑，以清凈的意念斷除一切諸有的執著，在一切法界的每一個微塵中示現一切自在的神力，智慧的眼睛明亮清凈，平等地看見過去、現在、未來三世。而我怎麼能知道他們的微妙行為、說出他們的功德、進入他們的境界、展示他們的自在遊戲神通呢？善男子！在這閻浮提（Jambudvipa）恒河南岸，摩竭提國（Magadha）菩提場中，有一位主夜神名叫普遍吉祥無垢光，我最初是從她那裡發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi），她常常用微妙的佛法開悟我。你到她那裡去問，菩薩如何學習菩薩的修行，修持菩薩的道。」 當時，善財童子合掌恭敬地向春和夜神，用偈頌讚嘆道： 『我今天見到你清凈的身體，色相端莊美好如同妙德（Manjusri），威光超絕世間無人能比，特別殊勝猶如寶山之王。 見到你清凈微妙的法身，與過去、現在、未來三世平等沒有分別，普遍進入一切諸世間，無論是壞滅還是成就都沒有執著。 我今天普遍觀察一切眾生，見到你所顯現的種種差別身，猶如星辰和月亮處在虛空之中，在一個毛孔中都能見到。 你的心廣大而常清凈，如同虛空普遍於十方。』
【English Translation】 English version: To manifest themselves, to teach and subdue beings, causing them to be liberated, (this teaching) increases in every thought, until it fills the entire Dharma realm. Good man! I only know this Bodhisattva's teaching and subduing, the Dharma-light liberation gate that breaks through the ignorance and darkness of all beings. Like the Bodhisattva-mahasattvas who have accomplished Samantabhadra's (Universal Worthy) boundless practices and vows, universally entering all the seas of the Dharma realms, obtaining the Bodhisattvas' Vajra-jnana-dhvaja-samadhi (Diamond Wisdom Banner Samadhi) playful spiritual powers, with no obstacles in their minds, generating great vows, and upholding the Buddha's seed. In every thought, they accomplish and fulfill all the great oceans of merit, adorn and purify all the vast worlds, with their free wisdom they teach and mature all beings, with the sun of wisdom they extinguish all the darkness and obstacles of the world, with their courageous wisdom they awaken all beings from their drowsy sleep, with the moon of wisdom they resolve all the doubts of beings, with their pure intention they cut off all attachments to existence, in every single dust particle of all Dharma realms they manifest all free spiritual powers, their wisdom eyes are bright and clear, equally seeing the past, present, and future three times. How can I know their subtle actions, speak of their merits, enter their realms, or show their free playful spiritual powers? Good man! On the south bank of the Ganges River in Jambudvipa (the continent of the Southern World), in the Bodhi field of Magadha (an ancient kingdom in India), there is a night-ruling deity named Universal Auspicious Immaculate Light, from whom I first generated the Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment) mind, and she often enlightens me with the wonderful Dharma. You should go to her and ask how Bodhisattvas learn the Bodhisattva practices and cultivate the Bodhisattva path.』 At that time, Sudhana (the seeker of truth) respectfully joined his palms towards the Spring Harmony Night Deity, and praised her with verses: 'I now see your pure body, your form is dignified and beautiful like Manjusri (the Bodhisattva of Wisdom), your majestic light surpasses the world and is incomparable, especially outstanding like the king of precious mountains. Seeing your pure and subtle Dharma body, equal to the past, present, and future three times without distinction, universally entering all the worlds, without attachment to either destruction or accomplishment. I now universally observe all beings, seeing the various different bodies you manifest, like stars and the moon in the void, all can be seen in a single pore. Your mind is vast and always pure, like the void pervading the ten directions.'
， 一切諸佛悉入中， 智慧平等無分別。 汝身一一諸毛孔， 放剎塵數光明雲， 悉遍十方佛剎中， 普雨一切莊嚴具。 汝身一一諸毛孔， 等眾生數而現身， 普於十方世界中， 方便化度令調伏。 汝身一一諸毛孔， 示現不可思議剎， 普隨一切眾生心， 莊嚴顯現令清凈。 若有眾生見汝身， 聞名愛樂生歡喜， 獲功德利清凈命， 當必成就大菩提。 墮于惡趣無邊劫， 恒受種種無量苦， 聞名暫發歡喜心， 諸煩惱業皆銷滅。 于千佛剎微塵劫， 讚歎汝身一毛德， 微塵劫數猶可窮， 汝身功德終無盡。」
爾時，善財童子以此妙偈贊夜神已，禮夜神足，繞無數匝，慇勤瞻仰，辭退而去。
大方廣佛華嚴經卷第十七 大正藏第 10 冊 No. 0293 大方廣佛華嚴經
大方廣佛華嚴經卷第十八
罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品
爾時，善財童子一心思惟彼夜神教，了知彼神初發菩提心圓滿清凈所生菩薩藏、所發菩薩愿、所凈菩薩波羅蜜、所入菩薩諸住地、所修菩薩行、所行出離道，隨順一切智光海，發普救一切眾生心，起大悲云普覆一切，于諸佛剎盡未來際，常能出生
【現代漢語翻譯】 現代漢語譯本 一切諸佛都融入其中，智慧平等，沒有分別。 你身體的每一個毛孔，都放出像微塵數一樣多的光明雲， 遍佈十方佛土之中，普遍降下一切莊嚴的器具。 你身體的每一個毛孔，都顯現出和眾生數量相同的化身， 普遍在十方世界中，用方便法教化引導眾生，使他們調伏。 你身體的每一個毛孔，都示現出不可思議的佛土， 普遍隨著一切眾生的心意，莊嚴顯現，使之清凈。 如果有眾生見到你的身體，聽到你的名字，愛慕歡喜， 獲得功德利益，生命清凈，必定成就無上菩提（bódhí，覺悟）。 墮入惡道，經歷無邊劫數，恒常遭受種種無量的痛苦， 聽到你的名字，暫時生起歡喜心，所有的煩惱和業障都會消滅。 在千佛剎（qiān fó chà，千個佛土）微塵劫的時間裡，讚歎你身上一根毛的功德， 即使微塵劫數可以窮盡，你身上的功德也終究沒有窮盡。 這時，善財童子用這美妙的偈頌讚嘆夜神之後，禮拜夜神的腳，繞了無數圈，恭敬地瞻仰，然後告辭離去。
《大方廣佛華嚴經》卷第十七 大正藏第 10 冊 No. 0293 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第十八
罽賓國（Jìbīn guó，古代西域國名）三藏般若（Bōrě，智慧）奉詔翻譯，入不思議解脫境界普賢行愿品（Pǔxián xíng yuàn pǐn，普賢菩薩的行愿品）
這時，善財童子一心思維那位夜神的教誨，了知那位夜神最初發菩提心（pútíxīn，覺悟之心）圓滿清凈所生的菩薩藏（púsà zàng，菩薩的功德寶藏）、所發的菩薩愿（púsà yuàn，菩薩的誓願）、所凈化的菩薩波羅蜜（púsà bōluómì，菩薩的修行方法）、所進入的菩薩諸住地（púsà zhū zhùdì，菩薩修行的各個階段）、所修的菩薩行（púsà xíng，菩薩的修行）、所行的出離道，隨順一切智光海（yīqiè zhì guāng hǎi，佛的智慧之海），發起普遍救度一切眾生的心，升起大悲云普遍覆蓋一切，在諸佛剎（zhū fó chà，諸佛的國土）盡未來際，常常能夠出生
【English Translation】 English version All Buddhas enter into this, their wisdom is equal and without discrimination. From each pore of your body, emanate clouds of light as numerous as dust particles, Spreading throughout the Buddha lands of the ten directions, universally raining down all kinds of adornments. From each pore of your body, appear as many forms as there are sentient beings, Universally in the worlds of the ten directions, skillfully guiding and subduing them. From each pore of your body, manifest inconceivable lands, Universally according with the minds of all sentient beings, adorning and manifesting them purely. If any sentient being sees your body, hears your name, and loves and rejoices, They will obtain meritorious benefits, a pure life, and will surely achieve great Bodhi (bódhí, enlightenment). Having fallen into evil realms for endless kalpas, constantly enduring various immeasurable sufferings, Upon hearing your name, even briefly generating a joyful mind, all afflictions and karmic obstacles will be extinguished. For kalpas as numerous as dust particles in a thousand Buddha lands, praising the merit of a single hair of your body, Even if the number of dust-particle kalpas could be exhausted, the merits of your body would never be exhausted. At that time, after praising the night deity with these wonderful verses, Sudhana (Shàncái Tóngzǐ) bowed at the night deity's feet, circumambulated countless times, respectfully gazed upon her, and then took his leave.
The Avatamsaka Sutra, Scroll 17 Taisho Tripitaka Volume 10, No. 0293, The Avatamsaka Sutra
The Avatamsaka Sutra, Scroll 18
Translated by Tripitaka Prajna (Bōrě, wisdom) of Kipin (Jìbīn guó, an ancient kingdom in the Western Regions), by imperial decree, into the chapter on the Inconceivable Liberation Realm, the Practices and Vows of Samantabhadra (Pǔxián xíng yuàn pǐn, Samantabhadra's practices and vows).
At that time, Sudhana (Shàncái Tóngzǐ) single-mindedly contemplated the teachings of that night deity, understanding that the night deity's initial generation of Bodhicitta (pútíxīn, the mind of enlightenment), the pure Bodhisattva treasury (púsà zàng, the treasury of Bodhisattva merits) that arose from it, the Bodhisattva vows (púsà yuàn, Bodhisattva's vows) she had made, the Bodhisattva Paramitas (púsà bōluómì, Bodhisattva's practices) she had purified, the Bodhisattva stages (púsà zhū zhùdì, the various stages of Bodhisattva practice) she had entered, the Bodhisattva practices (púsà xíng, Bodhisattva's practices) she had cultivated, the path of liberation she had walked, in accordance with the ocean of light of all wisdom (yīqiè zhì guāng hǎi, the ocean of Buddha's wisdom), generating the mind to universally save all sentient beings, raising great clouds of compassion to universally cover all, in all Buddha lands (zhū fó chà, the lands of all Buddhas) for the duration of the future, constantly able to produce
普賢行愿。漸次遊行，詣彼夜神，頂禮其足，繞無數匝，於前合掌，而作是言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何修行菩薩地？云何出生菩薩地？云何成就菩薩地？」
夜神答言：「善哉！善哉！善男子！汝已能發阿耨多羅三藐三菩提心，復能問于諸菩薩地修行出生，及以成就。善男子！菩薩具足十法，則能圓滿諸菩薩行。何等為十？一者、得清凈三昧，常見一切如來現前；二者、以清凈眼，常觀一切如來相好；三者、以甚深智，知諸如來福智大海；四者、知等法界無量諸佛法光明海；五者、知諸如來一一毛孔，放等眾生數大光明海，利益一切；六者、見諸如來一一毛孔，出衆寶色光明焰海；七者、唸唸出現佛變化海，普遍法界，調伏眾生；八者、得佛音聲同諸眾生語言音海，能轉三世諸佛法輪；九者、知一切佛無邊名號海；十者、知一切佛調伏眾生不可思議自在威力。善男子！菩薩具足此十種法，則能圓滿諸菩薩行。善男子！我得菩薩解脫，名寂靜禪定樂普游步勇猛法門，普見三世一切諸佛，亦見彼佛清凈國土道場眾會三昧神通相應行海，種種名號、說法、壽命、言音、身相、種種不同，充滿法界，悉皆明見；甚深趣入而無取著，亦無入處。何以故？知諸如來非去，世趣永滅故；非來
【現代漢語翻譯】 現代漢語譯本 普賢菩薩的修行願力，逐漸地，來到夜神（守護夜晚的神）那裡，頂禮夜神的雙足，圍繞無數圈，在夜神面前合掌，這樣說道：『聖者！我已先發起了阿耨多羅三藐三菩提心（無上正等正覺之心），但是還不知道菩薩如何修行菩薩的境界？如何生出菩薩的境界？如何成就菩薩的境界？』 夜神回答說：『好啊！好啊！善男子！你已經能夠發起阿耨多羅三藐三菩提心，又能詢問關於菩薩境界的修行、生起以及成就。善男子！菩薩如果具足十種法，就能圓滿各種菩薩的修行。是哪十種呢？第一，得到清凈的三昧（禪定），常常見到一切如來（佛）顯現在眼前；第二，用清凈的眼睛，常常觀察一切如來的相好（佛的莊嚴相貌）；第三，用甚深的智慧，瞭解諸如來的福德和智慧如大海般深廣；第四，瞭解等同法界（宇宙）的無量諸佛的法光明如大海般；第五，瞭解諸如來每一個毛孔，都放出等同眾生數量的大光明海，利益一切眾生；第六，見到諸如來每一個毛孔，都發出各種寶色光明火焰海；第七，唸唸之間出現佛的變化海，普遍充滿法界，調伏眾生；第八，得到佛的聲音，如同各種眾生的語言聲音海，能夠轉動三世諸佛的法輪（佛法的教導）；第九，瞭解一切佛無邊的名號海；第十，瞭解一切佛調伏眾生不可思議的自在威力。善男子！菩薩如果具足這十種法，就能圓滿各種菩薩的修行。善男子！我得到的菩薩解脫，名為寂靜禪定樂普游步勇猛法門，普遍見到三世一切諸佛，也見到那些佛清凈的國土、道場、眾會、三昧、神通相應的修行海，種種名號、說法、壽命、言音、身相，種種不同，充滿法界，全部都清楚地見到；非常深入地進入其中而沒有執著，也沒有進入之處。為什麼呢？因為知道諸如來不是去，世間的趣向永遠滅盡的緣故；不是來』
【English Translation】 English version The Bodhisattva Samantabhadra, gradually, approached the night deity (a deity guarding the night), bowed at the deity's feet, circumambulated countless times, and with palms joined in front, spoke thus: 'Holy One! I have already generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and perfect enlightenment), but I do not yet know how Bodhisattvas cultivate the Bodhisattva grounds? How do the Bodhisattva grounds arise? How are the Bodhisattva grounds accomplished?' The night deity replied: 'Excellent! Excellent! Good man! You have already been able to generate the mind of Anuttara-samyak-sambodhi, and you are also able to inquire about the cultivation, arising, and accomplishment of the Bodhisattva grounds. Good man! If a Bodhisattva possesses ten qualities, then they can perfect all Bodhisattva practices. What are these ten? First, attaining pure samadhi (meditative concentration), constantly seeing all Tathagatas (Buddhas) appearing before them; second, with pure eyes, constantly observing all the Tathagatas' marks and characteristics (the Buddha's majestic features); third, with profound wisdom, understanding the Tathagatas' oceans of merit and wisdom; fourth, understanding the immeasurable oceans of light of the Dharma of all Buddhas, which are equal to the Dharma realm (the universe); fifth, understanding that each pore of the Tathagatas emits great oceans of light equal to the number of beings, benefiting all beings; sixth, seeing that each pore of the Tathagatas emits oceans of light of various precious colors; seventh, in every moment, the oceans of the Buddha's transformations appear, pervading the Dharma realm, subduing beings; eighth, attaining the Buddha's voice, like the oceans of the languages of all beings, able to turn the Dharma wheel (the teachings of the Buddha) of all Buddhas of the three times; ninth, understanding the boundless oceans of names of all Buddhas; tenth, understanding the inconceivable, free, and powerful ability of all Buddhas to subdue beings. Good man! If a Bodhisattva possesses these ten qualities, then they can perfect all Bodhisattva practices. Good man! I have attained the Bodhisattva liberation, called the 'Peaceful Samadhi Joyful Universal Walking Courageous Dharma Gate,' universally seeing all Buddhas of the three times, and also seeing those Buddhas' pure lands, bodhimandas (places of enlightenment), assemblies, samadhi, and the oceans of practices corresponding to their spiritual powers, various names, teachings, lifespans, voices, and forms, all different, filling the Dharma realm, all clearly seen; deeply entering into them without attachment, and without a place to enter. Why is this? Because it is known that the Tathagatas do not go, because the tendencies of the world are forever extinguished; they do not come.'
，體性無生故；非生，法身平等故；非滅，無有生相故；非實，住如幻法故；非虛，利益眾生故；非遷，超過生死故；非壞，性常不變故；一相，言語悉離故；無相，性相本空故。善男子！我如是知一切如來時，于菩薩寂靜禪定樂普游步勇猛解脫門，分別了達，成就增長，思惟觀察，堅固莊嚴，普遍照明種種境界，圓滿廣大，甚深隨順，住平等際，不起一切妄想、分別，大悲救護一切眾生，一心不動，修習初禪；息諸意業，攝諸眾生，智力勇猛，喜心悅懌，修第二禪；思惟一切眾生自性，厭離生死，住涅槃樂，修第三禪；悉能息滅一切眾生眾苦熱惱，修第四禪；增長圓滿一切智愿，善巧出生諸三昧海，入諸菩薩解脫海門，遊戲一切菩薩神通，成就一切清凈變化，以清凈智，普入法界。善男子！我修習此解脫門時，以種種方便，成熟眾生。所謂：于在家放逸貪慾眾生，令生不凈想、不愛樂想、可厭想、疲勞想、逼迫想、繫縛想、羅剎想、無常想、苦想、空想、無我想、無主想、不自在想、老病死想，自於欲境，不生愛樂，亦勸眾生，不著欲樂，唯住法樂，出離於家，入于非家；若有眾生，住于空閑，我為止息諸惡音聲，于靜夜時，為說深法，與順行緣，開出家門，示正道路，為作光明，除其暗障，滅其怖畏，贊出家業，
【現代漢語翻譯】 現代漢語譯本：體性無生，因為它的本體沒有產生；非生，因為法身是平等的；非滅，因為它沒有生起的現象；非實，因為它安住于如幻的法中；非虛，因為它利益眾生；非遷，因為它超越了生死；非壞，因為它本性常住不變；一相，因為它超越了所有的言語；無相，因為它本性與現象皆空。善男子！當我這樣瞭解一切如來時，我便在菩薩寂靜禪定的喜樂中普遍游步于勇猛解脫之門，分別了達，成就增長，思惟觀察，堅固莊嚴，普遍照亮種種境界，圓滿廣大，甚深隨順，安住于平等之際，不起一切妄想、分別，以大悲心救護一切眾生，一心不動，修習初禪；止息一切意念活動，攝受一切眾生，以智慧的力量勇猛精進，心生喜悅，修習第二禪；思惟一切眾生的自性，厭離生死，安住于涅槃的喜樂，修習第三禪；能夠止息一切眾生的痛苦和熱惱，修習第四禪；增長圓滿一切智慧的願望，善巧地出生于各種三昧之海，進入菩薩解脫之海的門，遊戲於一切菩薩的神通，成就一切清凈的變化，以清凈的智慧，普遍進入法界。善男子！我修習此解脫門時，以種種方便，成熟眾生。所謂：對於在家放逸貪慾的眾生，令他們生起不凈想、不愛樂想、可厭想、疲勞想、逼迫想、繫縛想、羅剎想、無常想、苦想、空想、無我想、無主想、不自在想、老病死想，使他們自己對於慾望的境界，不生愛戀，也勸導眾生，不要執著于慾望的快樂，唯有安住于佛法的快樂，出離家庭，進入非家庭的生活；如果有眾生，安住在空閑之處，我爲了止息各種惡劣的聲音，在寂靜的夜晚，為他們宣說甚深的佛法，給予順行的因緣，開啟出家之門，指示正確的道路，為他們作光明，消除他們的黑暗障礙，滅除他們的恐懼，讚歎出家修行。
【English Translation】 English version: Its essence is unborn, because its substance has no origination; it is non-birth, because the Dharmakaya (法身) [Dharma body] is equal; it is non-extinction, because it has no appearance of arising; it is not real, because it dwells in the illusory Dharma; it is not unreal, because it benefits sentient beings; it is non-transient, because it transcends birth and death; it is not destructible, because its nature is constant and unchanging; it is of one form, because it transcends all language; it is formless, because its nature and form are fundamentally empty. Good man! When I understand all Tathagatas (如來) [Thus Come Ones] in this way, I universally roam in the joy of the Bodhisattva's (菩薩) [Enlightenment Being] tranquil meditation, in the gate of courageous liberation, discerning and understanding, achieving growth, contemplating and observing, firmly and solemnly, universally illuminating various realms, complete and vast, profound and compliant, dwelling in the realm of equality, not giving rise to any delusions or discriminations, with great compassion protecting all sentient beings, with one-pointed mind, practicing the first Dhyana (禪那) [meditation]; ceasing all mental activities, gathering all sentient beings, with the power of wisdom, courageously advancing, with a joyful heart, practicing the second Dhyana; contemplating the nature of all sentient beings, weary of birth and death, dwelling in the joy of Nirvana (涅槃) [extinction of suffering], practicing the third Dhyana; being able to cease all the suffering and afflictions of all sentient beings, practicing the fourth Dhyana; increasing and perfecting all the vows of wisdom, skillfully arising from the sea of various Samadhis (三昧) [meditative absorption], entering the gate of the Bodhisattva's sea of liberation, playing in all the Bodhisattva's supernatural powers, achieving all pure transformations, with pure wisdom, universally entering the Dharma realm. Good man! When I practice this gate of liberation, I use various skillful means to mature sentient beings. That is to say: for sentient beings at home who are indulgent in desire, I cause them to generate thoughts of impurity, thoughts of non-love, thoughts of aversion, thoughts of fatigue, thoughts of oppression, thoughts of bondage, thoughts of Rakshasa (羅剎) [demon], thoughts of impermanence, thoughts of suffering, thoughts of emptiness, thoughts of no-self, thoughts of no-master, thoughts of non-freedom, thoughts of old age, sickness, and death, so that they themselves do not generate love for the realm of desire, and also advise sentient beings not to be attached to the pleasure of desire, but only to dwell in the joy of the Dharma, leaving home and entering the non-home life; if there are sentient beings who dwell in solitude, in order to stop all evil sounds, in the quiet night, I speak profound Dharma for them, giving them the conditions for right practice, opening the door of leaving home, showing the right path, making light for them, removing their dark obstacles, extinguishing their fears, and praising the practice of leaving home.
嘆佛法僧，及善知識具諸功德，亦勸親近承事供養善知識行。善男子！我修如是解脫門時，令諸眾生，離非法貪，舍邪分別；未生惡法，令其不生；若已作者，皆令止息，妄想境界所不能轉；未生諸善法、未修波羅蜜、未求一切智、未起殊勝愿、未發大慈悲、未造人天業，皆令得生；若已生者，令其增長；我與如是順道因緣，乃至令成一切智智。善男子！我唯得此菩薩寂靜禪定樂普游步勇猛解脫門；如諸菩薩摩訶薩，具足普賢所有行愿，了達一切無邊法界，常能增長一切善根，照見一切如來智力，住於一切如來境界，恒處生死心無障礙，疾能滿足一切智愿，普能往詣一切剎海，悉能觀見一切佛海，遍能聽受一切法雲，能破一切眾生癡闇，能于生死大夜之中，出生一切智慧光明，而我云何能知、能說彼功德行？善男子！去此不遠菩提樹王道場右面，有主夜神名喜目觀察一切眾生；汝詣彼問菩薩云何學菩薩行、修菩薩道。」
爾時，普遍吉祥無垢光主夜神，欲重明此解脫門義，為善財童子而說偈曰：
「一切三世諸如來， 皆為信心而出現， 若具清凈廣大眼， 則能普見諸佛海。 汝觀諸佛無垢身， 妙相莊嚴極清凈， 悉坐眾會道場中， 示現神通無不遍。 毗盧遮那善逝尊， 道樹降魔
{ "translations": [ "現代漢語譯本", "讚歎佛、法、僧三寶，以及善知識所具有的種種功德，也勸導人們親近、侍奉、供養善知識。善男子！我修習這種解脫法門時，能使一切眾生，遠離不合法的貪慾，捨棄錯誤的分別念；對於尚未產生的惡法，使它不產生；如果已經產生的惡法，都使它停止，不受虛妄境界的迷惑；對於尚未產生的各種善法、尚未修習的波羅蜜（到達彼岸的方法）、尚未追求的一切智慧、尚未生起的殊勝願望、尚未發起的大慈悲心、尚未造作的人天善業，都使它們得以產生；如果已經產生的，使它們增長；我以這樣的順道因緣，乃至使眾生最終成就一切智智（佛的智慧）。善男子！我只是證得了這種菩薩寂靜禪定樂普游步勇猛解脫門；像諸位菩薩摩訶薩（大菩薩）一樣，具足普賢菩薩的所有行愿，通達一切無邊法界，常常能夠增長一切善根，照見一切如來的智慧力量，安住於一切如來的境界，恒常處於生死輪迴中心無障礙，迅速能夠滿足一切智慧的願望，普遍能夠前往一切佛剎海，完全能夠觀見一切佛海，普遍能夠聽受一切法雲（佛法如雲般普降），能夠破除一切眾生的愚癡黑暗，能夠在生死大夜之中，出生一切智慧光明，而我怎麼能夠知道、能夠說出他們的功德和修行呢？善男子！從這裡不遠處的菩提樹王道場右面，有一位主夜神名叫喜目（喜悅地觀察一切眾生），你到她那裡去請教菩薩如何學習菩薩的修行、修持菩薩的道業。」 , "這時，普遍吉祥無垢光主夜神，想要再次闡明這個解脫法門的意義，為善財童子說了偈頌：", "『一切三世諸如來（過去、現在、未來一切佛），都是爲了眾生的信心而出現，如果具有清凈廣大的眼界，就能普遍見到諸佛的法海。你觀察諸佛無垢的身體，微妙的相好莊嚴極其清凈，都坐在眾會道場之中，示現神通無所不在。毗盧遮那（光明遍照）善逝尊（佛的尊稱），在菩提樹下降伏魔軍，'" ], "english_translations": [ "English version", "He praised the Buddha, Dharma, and Sangha, as well as the virtuous qualities of good teachers, and also encouraged people to draw near, serve, and make offerings to good teachers. Good man! When I cultivate this path of liberation, I enable all sentient beings to be free from unlawful greed and to abandon wrong discriminations; for evil dharmas that have not yet arisen, I cause them not to arise; if they have already arisen, I cause them all to cease, not to be turned by illusory realms; for all good dharmas that have not yet arisen, for the paramitas (perfections) that have not yet been cultivated, for the all-knowing wisdom that has not yet been sought, for the extraordinary vows that have not yet been made, for the great compassion that has not yet been aroused, for the meritorious deeds of humans and gods that have not yet been performed, I cause them all to arise; if they have already arisen, I cause them to grow; I provide such conducive conditions, even to the point of enabling them to achieve all-knowing wisdom. Good man! I have only attained this Bodhisattva's peaceful meditation joy, the universally wandering, courageous path of liberation; like all the Bodhisattva Mahasattvas (great Bodhisattvas), who are endowed with all the practices and vows of Samantabhadra (Universal Worthy), who understand all the boundless realms of Dharma, who are always able to increase all good roots, who see the wisdom power of all Tathagatas (Buddhas), who abide in the realms of all Tathagatas, who are constantly in the cycle of birth and death without obstruction in their minds, who are quickly able to fulfill all the vows of wisdom, who are universally able to go to all Buddha-lands, who are completely able to see all the Buddha-seas, who are able to universally hear all the Dharma clouds (teachings of the Buddha), who are able to break through the ignorance and darkness of all sentient beings, who are able to bring forth all the light of wisdom in the great night of birth and death, how can I know or speak of their merits and practices? Good man! Not far from here, on the right side of the Bodhi Tree King's Bodhimanda (place of enlightenment), there is a night-ruling deity named Joyful Eyes (who joyfully observes all sentient beings); you should go to her and ask how Bodhisattvas learn the Bodhisattva practices and cultivate the Bodhisattva path.", "At that time, the night-ruling deity, Universally Auspicious Immaculate Light, wishing to further clarify the meaning of this path of liberation, spoke the following verses for Sudhana:", "'All the Tathagatas (Buddhas) of the three times (past, present, and future) appear for the sake of the faith of sentient beings; if one has pure and vast eyes, one can universally see the sea of Buddhas. You observe the immaculate bodies of the Buddhas, their subtle marks and adornments are extremely pure, they all sit in the assembly's Bodhimanda, manifesting their omnipresent spiritual powers. The Vairocana (Illuminating All) Sugata (Well-Gone) Honored One, subdued the demonic forces under the Bodhi tree,'" ] }
成正覺， 普隨一切眾生心， 轉大法輪充法界。 佛證甚深真法性， 妙體寂靜無差別， 色身清凈具莊嚴， 普示眾生無有盡。 佛身廣大不思議， 遍周法界常無盡， 平等普現於十方， 一切剎中無不見。 諸佛圓光常遍滿， 普照一切微塵剎， 互相照現色無邊， 一一週圓充法界。 如來毛孔出光云， 廣大難思無有盡， 普照一切眾生心， 令其煩惱皆除滅。 如來毛孔出化云， 一一神通無有量， 調伏一切諸眾生， 所有眾苦皆除滅。 如來廣大圓滿音， 聲光所出言辭海， 雨大法雨遍群生， 令其普覺菩提性。 佛昔無邊劫海中， 為攝受我修諸行， 令我今得見如來， 影現十方諸剎海。 如來出現諸世間， 量等一切眾生數， 境界甚深難趣入， 彼非我智所能知。 具大威德諸菩薩， 入于善逝一毛中， 彼解脫境叵思議， 非我能知諸佛智。 於此近處有夜天， 名星宿光大喜目， 汝應往問所修行， 彼當授汝菩提道。」
時，善財童子禮夜天足，繞無數匝，慇勤瞻仰，辭退而去。
爾時，善財童子敬順善知識教，奉行善知識語，作如是念：「善知識者，難見難遇，見善知識
【現代漢語翻譯】 現代漢語譯本 成就正等正覺，普遍隨順一切眾生的心意，轉動大法輪充滿整個法界。 佛陀證悟了甚深真實的法性，其微妙的本體寂靜無差別，色身清凈具足莊嚴，普遍向眾生展示永無止境的教誨。 佛陀的身體廣大不可思議，遍佈整個法界永無止境，平等地顯現在十方世界，一切剎土中沒有看不到的。 諸佛的圓光常常遍滿，普遍照耀一切微塵剎土，互相照耀顯現的色彩無邊無際，每一個都周遍圓滿充滿法界。 如來的毛孔中發出光云，廣大難以思議沒有窮盡，普遍照耀一切眾生的心，使他們的煩惱都消除滅盡。 如來的毛孔中發出化現的云，每一個都具有無量的神通，調伏一切眾生，使他們所有的痛苦都消除滅盡。 如來發出廣大圓滿的聲音，聲音和光芒所形成的言辭如海洋般浩瀚，降下大法雨遍佈眾生，使他們普遍覺悟菩提的本性。 佛陀在過去無邊的劫海中，爲了攝受我而修行各種善行，使我今天能夠見到如來，他的身影顯現在十方諸剎土的海洋中。 如來出現在各個世間，數量等同於一切眾生的數量，其境界甚深難以進入，那不是我的智慧所能瞭解的。 具有大威德的諸菩薩，進入到善逝（佛陀）的一根毛孔中，他們所解脫的境界不可思議，不是我所能瞭解的諸佛的智慧。 在這附近有一位夜天（夜神），名叫星宿光大喜目，你應該前去請教他所修行的法門，他會傳授你菩提之道。」 當時，善財童子禮拜夜天的雙足，圍繞無數圈，慇勤地瞻仰，然後告辭離去。 這時，善財童子恭敬地順從善知識的教誨，奉行善知識的言語，心中這樣想：『善知識是難以見到、難以遇到的，見到善知識'
【English Translation】 English version Having attained perfect enlightenment, universally according with the minds of all sentient beings, turning the great Dharma wheel, filling the entire Dharma realm. The Buddha has realized the profound and true nature of Dharma, whose subtle essence is tranquil and without differentiation, the physical body is pure and adorned with magnificence, universally showing endless teachings to sentient beings. The Buddha's body is vast and inconceivable, pervading the entire Dharma realm without end, appearing equally in the ten directions, in all lands there is no place where it cannot be seen. The Buddhas' radiant light is always pervasive, universally illuminating all lands of dust particles, mutually reflecting and manifesting colors without limit, each one completely filling the Dharma realm. From the pores of the Tathagata's (Buddha's) body emanate clouds of light, vast, inconceivable, and without end, universally illuminating the minds of all sentient beings, causing their afflictions to be completely extinguished. From the pores of the Tathagata's body emanate clouds of transformation, each possessing immeasurable spiritual powers, subduing all sentient beings, causing all their sufferings to be completely extinguished. The Tathagata emits a vast and perfect sound, the ocean of words formed by sound and light, raining down the great Dharma rain upon all beings, causing them to universally awaken to the nature of Bodhi (enlightenment). In the past, throughout countless eons, the Buddha cultivated various practices to embrace me, enabling me to see the Tathagata today, whose image appears in the oceans of lands in the ten directions. The Tathagata appears in all worlds, in a number equal to the number of all sentient beings, whose realm is profound and difficult to enter, that is not something my wisdom can comprehend. The Bodhisattvas with great power and virtue, enter into a single pore of the Sugata (Buddha), the realm of their liberation is inconceivable, not something I can understand with the wisdom of the Buddhas. Nearby, there is a night deity (Yaksa), named Star Light Great Joyful Eyes, you should go and ask him about the practices he has cultivated, he will impart to you the path of Bodhi (enlightenment).' At that time, Sudhana (the seeker) bowed at the feet of the night deity, circumambulated him countless times, respectfully gazed upon him, and then took his leave. Then, Sudhana respectfully followed the teachings of the virtuous teacher, practiced the words of the virtuous teacher, and thought thus: 'Virtuous teachers are difficult to see and difficult to encounter, seeing a virtuous teacher'
，令心作意，無有散亂；見善知識，能破煩惱大障礙山；見善知識，能入大悲，救眾生海；見善知識，得智慧光，普照法界；見善知識，悉能修行一切智道；見善知識，普能睹見十方佛海；見善知識，得見諸佛轉正法輪，憶持不忘。」作是念已，發意欲詣喜目觀察一切眾生夜神所。時，喜目神以威神力加善財童子，令知親近善知識能生善根，增長成熟；所謂：令知親近善知識，能修助道具；令知親近善知識，能起勇猛心；令知親近善知識，能作難壞業；令知親近善知識，能得堅固力；令知親近善知識，能入無邊方；令知親近善知識，能久遠修行；令知親近善知識，能辨無邊業；令知親近善知識，能行無量道；令知親近善知識，能得速疾力，普詣諸剎；令知親近善知識，能不離本處，遍至十方。時，善財童子遽發是念：「由親近善知識，能勇猛勤修一切智道；由親近善知識，能速疾出生諸大愿海；由親近善知識，能為利樂一切眾生，盡未來劫受無邊苦；由親近善知識，能被勇猛精進甲，於一極微中，說法聲遍法界；由親近善知識，能速往詣遍十方海；由親近善知識，於一毛道盡未來劫，修菩薩行；由親近善知識，于唸唸中，行菩薩行，究竟安住一切智地；由親近善知識，能入三世一切如來自在神力諸莊嚴道；由親近善知
【現代漢語翻譯】 現代漢語譯本：使內心專注，沒有散亂；見到善知識（指引修行的人），能破除煩惱的大障礙山；見到善知識，能進入大悲心，救度眾生苦海；見到善知識，能得到智慧的光芒，普照整個法界；見到善知識，能夠修行一切智慧之道；見到善知識，能夠普遍見到十方佛海；見到善知識，能夠見到諸佛轉動正法輪（佛法的教義），憶持不忘。」這樣想著之後，發願想要去拜訪喜目觀察一切眾生夜神（一位夜神的名字）。當時，喜目神用他的威神力加持善財童子，使他明白親近善知識能夠生出善根，增長成熟；也就是：使他明白親近善知識，能夠修習助道之法；使他明白親近善知識，能夠生起勇猛之心；使他明白親近善知識，能夠成就難以破壞的功業；使他明白親近善知識，能夠得到堅固的力量；使他明白親近善知識，能夠進入無邊的境界；使他明白親近善知識，能夠長久地修行；使他明白親近善知識，能夠辨別無邊的業力；使他明白親近善知識，能夠修行無量的道；使他明白親近善知識，能夠得到迅速的力量，普遍到達各個佛剎；使他明白親近善知識，能夠不離開本處，遍至十方。當時，善財童子立刻生起這樣的念頭：『由於親近善知識，能夠勇猛精進地修行一切智慧之道；由於親近善知識，能夠迅速地生出諸大愿海；由於親近善知識，能夠爲了利益安樂一切眾生，盡未來劫承受無邊的痛苦；由於親近善知識，能夠披上勇猛精進的鎧甲，在一個極小的微塵中，說法的聲音遍佈法界；由於親近善知識，能夠迅速前往遍佈十方的世界；由於親近善知識，在一個毛孔中盡未來劫，修菩薩行；由於親近善知識，在每一個念頭中，修行菩薩行，最終安住於一切智慧之地；由於親近善知識，能夠進入三世一切如來（佛的稱號）自在神力的各種莊嚴之道；由於親近善知 識，能
【English Translation】 English version: 'Making the mind focused, without any distraction; seeing a good teacher (a person who guides practice), one can break through the great mountain of obstacles of afflictions; seeing a good teacher, one can enter great compassion, saving the sea of sentient beings; seeing a good teacher, one can obtain the light of wisdom, illuminating the entire Dharma realm; seeing a good teacher, one can cultivate the path of all wisdom; seeing a good teacher, one can universally see the oceans of Buddhas in the ten directions; seeing a good teacher, one can see the Buddhas turning the Dharma wheel (the teachings of Buddhism), remembering and not forgetting.' Having thought this, he made a vow to visit the night deity Joyful Eyes Observing All Beings (the name of a night deity). At that time, the deity Joyful Eyes, using his divine power, blessed Sudhana, making him understand that being close to a good teacher can generate good roots, which grow and mature; that is: making him understand that being close to a good teacher, one can cultivate the means of assistance; making him understand that being close to a good teacher, one can arouse a courageous mind; making him understand that being close to a good teacher, one can accomplish indestructible deeds; making him understand that being close to a good teacher, one can obtain steadfast strength; making him understand that being close to a good teacher, one can enter boundless realms; making him understand that being close to a good teacher, one can practice for a long time; making him understand that being close to a good teacher, one can discern boundless karma; making him understand that being close to a good teacher, one can practice immeasurable paths; making him understand that being close to a good teacher, one can obtain swift power, universally reaching all Buddha lands; making him understand that being close to a good teacher, one can, without leaving one's place, reach the ten directions. At that time, Sudhana immediately had this thought: 'Because of being close to a good teacher, one can courageously and diligently cultivate the path of all wisdom; because of being close to a good teacher, one can quickly generate the great oceans of vows; because of being close to a good teacher, one can, for the benefit and happiness of all sentient beings, endure boundless suffering for future eons; because of being close to a good teacher, one can put on the armor of courageous diligence, and in a single tiny mote of dust, the sound of the Dharma can pervade the Dharma realm; because of being close to a good teacher, one can quickly travel to the worlds that pervade the ten directions; because of being close to a good teacher, in a single pore, for future eons, one can cultivate the bodhisattva path; because of being close to a good teacher, in every single thought, one can practice the bodhisattva path, ultimately dwelling in the place of all wisdom; because of being close to a good teacher, one can enter the various adornment paths of the self-mastery and divine power of all Tathagatas (title of a Buddha) of the three times; because of being close to a good teacher, one can'
識，常緣法界，未曾動出，而能遍往無邊國土；由親近善知識，能常遍入凈法界門，離去來想，遍往十方。」
爾時，善財童子發是念已，即詣喜目夜神所，見彼夜神在於如來眾會道場，坐蓮華藏師子之座，入大速疾普喜幢無垢解脫門，于其身上一一毛孔，出無量種變化身云；隨其所應，以妙言音而為說法，普攝無量一切眾生，皆令歡喜，而得利益。所謂：出無量化身云，充滿十方一切世界，說諸菩薩行檀波羅蜜，於一切事皆無戀著，於一切眾生普皆施與，法界一相，其心平等，供養承事，無有輕慢，內外悉施難捨能捨。
又從一一毛孔，出等眾生數無量化身云，充滿法界，普現一切諸眾生前，說持凈戒無有缺犯，修諸苦行，皆悉圓滿，于諸世間，無有所依，于諸境界，無所愛著；說在生死輪迴往返，說諸人天盛衰苦樂，說諸境界皆是不凈，說有為法皆是無常，說諸有漏悉苦無味，說一切法空無有我；令諸眾生，舍離想心、妄見、顛倒，住如來境，了不思議常樂我凈，究竟真實持如來戒，如是演說種種戒行，戒香普熏，令諸眾生悉得成熟。
又從一一毛孔，出等眾生數種種身云，說能忍受一切眾苦。所謂：割截捶楚、訶罵輕辱，其心泰然，無有忿恚，安受諦思，不動不亂，於一切行不卑不高，于諸
【現代漢語翻譯】 現代漢語譯本：『識』（vijñāna，意識），恒常依緣於法界（dharmadhātu，宇宙萬法所依之境），從未移動離開，卻能遍往無邊國土；由於親近善知識（kalyāṇamitra，引導人們走向解脫的良師益友），能恒常遍入清凈法界之門，遠離來去之想，遍往十方。 當時，善財童子（Sudhana）生起這個念頭后，就前往喜目夜神（Hri-netra-devatā）所在之處，見到這位夜神在如來（Tathāgata，佛的稱號）的集會道場中，坐在蓮華藏獅子座上，進入大速疾普喜幢無垢解脫門（Mahā-vega-prīti-dhvaja-vimala-vimokṣa-mukha），從他身上每一個毛孔，都發出無量種變化身云；隨著眾生所應，用美妙的言語音聲為他們說法，普遍攝受無量一切眾生，都讓他們歡喜，並得到利益。具體來說：發出無量化身云，充滿十方一切世界，宣說諸菩薩（bodhisattva，追求覺悟的修行者）行佈施波羅蜜（dāna-pāramitā，到達佈施彼岸），對於一切事物都沒有貪戀執著，對於一切眾生普遍都給予施捨，法界是一相，他們的心平等無二，供養承事，沒有輕慢，內外一切都施捨，難捨的也能捨棄。 又從每一個毛孔，發出等同眾生數量的無量化身云，充滿法界，普遍顯現在一切眾生面前，宣說持守清凈戒律沒有缺犯，修習各種苦行，都圓滿成就，對於世間，沒有所依賴，對於各種境界，沒有愛戀執著；宣說在生死輪迴中往返，宣說人天盛衰苦樂，宣說各種境界都是不凈的，宣說有為法都是無常的，宣說各種有漏法都是痛苦無味的，宣說一切法都是空無自我的；讓眾生舍離妄想心、虛妄見解、顛倒認知，安住于如來境界，了知不可思議的常樂我凈，究竟真實地持守如來戒律，像這樣演說種種戒行，戒香普遍薰染，讓一切眾生都得以成熟。 又從每一個毛孔，發出等同眾生數量的種種身云，宣說能夠忍受一切痛苦。具體來說：被割截、捶打、呵斥、輕辱，內心泰然，沒有憤怒怨恨，安然接受並仔細思考，不動搖不混亂，對於一切行為不卑不亢，對於各種
【English Translation】 English version: 'Consciousness' (vijñāna), constantly relies on the dharmadhātu (the realm of all phenomena), never moving from it, yet it can travel to boundless lands; by being close to good spiritual friends (kalyāṇamitra), one can constantly enter the gate of the pure dharmadhātu, free from the thought of coming and going, and travel to the ten directions. At that time, Sudhana, having this thought, went to where the Hri-netra-devatā was, and saw that this night deity was in the assembly place of the Tathāgata, sitting on the lion throne of the lotus treasury, entering the gate of the Great Swift Universal Joy Banner Immaculate Liberation (Mahā-vega-prīti-dhvaja-vimala-vimokṣa-mukha), from each pore of his body, emanated countless transformation body clouds; according to what was appropriate for beings, he used wonderful speech and sounds to teach them the Dharma, universally embracing countless beings, making them all joyful and benefiting them. Specifically: he emitted countless transformation body clouds, filling all the worlds in the ten directions, proclaiming that the bodhisattvas practice the perfection of giving (dāna-pāramitā), having no attachment to anything, universally giving to all beings, the dharmadhātu is of one form, their minds are equal and without duality, making offerings and serving, without any contempt, giving away everything inside and out, able to give up what is difficult to give. Also, from each pore, he emitted countless transformation body clouds equal to the number of beings, filling the dharmadhātu, universally appearing before all beings, proclaiming the upholding of pure precepts without any violation, practicing various ascetic practices, all of which are perfectly accomplished, having no reliance on the world, having no attachment to any realm; proclaiming the cycle of birth and death, proclaiming the rise and fall, suffering and joy of humans and gods, proclaiming that all realms are impure, proclaiming that conditioned phenomena are impermanent, proclaiming that all defiled phenomena are painful and tasteless, proclaiming that all phenomena are empty and without self; causing beings to abandon deluded thoughts, false views, and inverted perceptions, to abide in the realm of the Tathāgata, to understand the inconceivable permanence, bliss, self, and purity, to ultimately and truly uphold the precepts of the Tathāgata, in this way expounding various precepts and practices, the fragrance of precepts universally pervading, allowing all beings to mature. Also, from each pore, he emitted various body clouds equal to the number of beings, proclaiming the ability to endure all suffering. Specifically: being cut, beaten, scolded, and humiliated, their hearts are calm, without anger or resentment, peacefully accepting and carefully contemplating, not wavering or confused, not being humble or arrogant in all actions, regarding all
眾生不起我慢，于諸法性審諦觀察；說菩提心無有窮盡，心無盡故，智亦無盡，普斷一切眾生煩惱；說諸眾生，卑賤醜陋，形相鄙惡，不具足身，令生厭離。方便除滅如是等因，贊諸如來清凈妙色無上之身，令生欣樂，如是方便，成熟眾生。又從一一毛孔，出等眾生數種種身云，隨諸眾生心之所樂，說勇猛精進，修一切智助道之法：勇猛精進，摧伏魔怨；勇猛精進，發菩提心，不動不退；勇猛精進，度諸眾生出生死海；勇猛精進，除滅一切惡道諸難；勇猛精進，以智慧力壞無智山；勇猛精進，供養承事一切如來，心無疲厭；勇猛精進，受持一切諸佛法輪，常不忘失；勇猛精進，壞散一切諸重煩惱大障礙山；勇猛精進，教化成熟一切眾生；勇猛精進，嚴凈一切諸佛剎土；如是方便，成熟眾生。
又從一一毛孔，出等眾生數無量身云，以種種方便，令諸眾生除滅愁嘆、憂悲、苦惱，心生歡喜，舍離惡意，厭一切欲；為說慚愧，令諸眾生藏護諸根；為說無上清凈梵行、為說諸欲是魔境界，令生恐怖；為現不樂世間欲樂，住法園苑，受諸法樂，隨其次第，入深禪定諸三昧樂，令思惟觀察，除滅一切所有煩惱，讚歎心性，顯示無生；又為演說一切菩薩諸三昧海，神力變現自在遊戲，令諸眾生，歡喜適悅，離諸惑怖，其心清
【現代漢語翻譯】 現代漢語譯本 眾生不生起我慢之心，對於諸法的本性進行審慎而真實的觀察；宣說菩提心是無有窮盡的，因為心是無盡的，所以智慧也是無盡的，能夠普遍斷除一切眾生的煩惱；宣說有些眾生，卑賤醜陋，形貌鄙陋惡劣，身體不健全，使他們產生厭離之心。用方便法門去除這些原因，讚美諸如來清凈美妙、無與倫比的身體，使他們產生欣喜愛樂之心，用這樣的方便法門，來成熟眾生。 又從每一個毛孔中，放出等同於眾生數量的種種身云，隨著眾生心中所喜愛的，宣說勇猛精進，修習一切智的助道之法：勇猛精進，摧伏魔怨；勇猛精進，發起菩提心，不動搖不退轉；勇猛精進，度脫眾生出生死苦海；勇猛精進，去除一切惡道中的種種苦難；勇猛精進，用智慧的力量摧毀無知的山峰；勇猛精進，供養承事一切如來，心中沒有疲倦厭煩；勇猛精進，受持一切諸佛的法輪，常常不忘失；勇猛精進，摧毀散滅一切沉重的煩惱大障礙山；勇猛精進，教化成熟一切眾生；勇猛精進，莊嚴清凈一切諸佛的剎土；用這樣的方便法門，來成熟眾生。 又從每一個毛孔中，放出等同於眾生數量的無量身云，用種種方便法門，使眾生去除憂愁嘆息、憂慮悲傷、痛苦煩惱，心中生起歡喜，舍離惡意，厭離一切慾望；為他們宣說慚愧，使眾生守護好自己的六根；為他們宣說無上清凈的梵行，為他們宣說諸欲是魔的境界，使他們產生恐懼；為他們展現不貪戀世間的欲樂，安住在法園中，享受諸法的快樂，隨著次第，進入深禪定和各種三昧的快樂，使他們思惟觀察，去除一切所有的煩惱，讚歎心性的本真，顯示無生；又為他們演說一切菩薩的各種三昧海，神力變現自在遊戲，使眾生歡喜愉悅，遠離迷惑和恐懼，他們的心清凈。
【English Translation】 English version Sentient beings do not give rise to arrogance, and they observe the nature of all dharmas with careful and true discernment; it is said that the Bodhi mind is inexhaustible, and because the mind is inexhaustible, so is wisdom, which can universally cut off all sentient beings' afflictions; it is said that some sentient beings are lowly and ugly, with despicable and evil appearances, and incomplete bodies, causing them to generate aversion. Using expedient means to eliminate these causes, praise the pure and wonderful, unsurpassed bodies of all Tathagatas, causing them to generate joy and love, and using such expedient means to mature sentient beings. Also, from each and every pore, emanate clouds of various bodies equal in number to sentient beings, and according to what sentient beings desire in their hearts, preach about courageous diligence, cultivating the methods that aid in achieving all-knowing wisdom: courageous diligence, subduing the demons and enemies; courageous diligence, generating the Bodhi mind, unmoving and unretreating; courageous diligence, liberating sentient beings from the sea of birth and death; courageous diligence, eliminating all the difficulties in the evil paths; courageous diligence, using the power of wisdom to destroy the mountains of ignorance; courageous diligence, making offerings and serving all Tathagatas, without weariness or aversion in the heart; courageous diligence, receiving and upholding all the Dharma wheels of the Buddhas, never forgetting them; courageous diligence, destroying and scattering all the heavy mountains of great obstacles of afflictions; courageous diligence, teaching and maturing all sentient beings; courageous diligence, adorning and purifying all the Buddha lands; using such expedient means to mature sentient beings. Also, from each and every pore, emanate countless clouds of bodies equal in number to sentient beings, using various expedient means to cause sentient beings to eliminate sorrow, sighing, worry, grief, suffering, and afflictions, to generate joy in their hearts, to abandon evil intentions, and to be disgusted with all desires; for them, preach about shame and remorse, causing sentient beings to guard their six senses; for them, preach about the unsurpassed pure Brahma conduct, for them, preach that desires are the realm of demons, causing them to generate fear; for them, manifest not being attached to worldly pleasures, dwelling in the garden of Dharma, enjoying the pleasures of Dharma, and according to the sequence, entering deep samadhi and the pleasures of various samadhis, causing them to contemplate and observe, to eliminate all afflictions, to praise the true nature of the mind, and to reveal non-birth; also, for them, expound on all the samadhi seas of the Bodhisattvas, the magical power transformations, the free and unhindered games, causing sentient beings to be joyful and pleased, to be free from confusion and fear, and their minds to be pure.
凈，心性調柔，堪任受用，諸根明利，愛重於法，修習增長；以是方便，成熟眾生。
又從一一毛孔，出等眾生數種種身云，為說往詣一切佛剎，親近承事供養諸佛，及以師長真善知識，受持一切諸佛法輪，精勤不懈；又為演說，稱讚一切諸如來海，觀察一切諸法門海，顯示一切諸法性相，開闡一切諸三昧門，照智慧境界，枯竭一切眾生疑海，示金剛智，壞邪見山，升慧日輪，破諸癡暗，皆令歡喜，成一切智。
又從一一毛孔，出等眾生數種種身云，現種種色相、種種形貌不思議身，普詣一切諸眾生前，隨其所應，以種種言辭辯才訓釋，而為說法，或說世間神通福力、或說三界皆是可怖，令其不作世間業行，離三界處，出見稠林。或為稱讚一切智道，令其超越一切聲聞、辟支佛地；或為演說，不住生死，不住涅槃，令其不著有為、無為，于敬、于慢，心無憂喜；或為演說，住于天宮，乃至道場，成等正覺，令其欣樂，發菩提意，顯示如是方便善巧波羅蜜門，教化成熟一切眾生，皆令究竟得一切智。
又從一一毛孔，出一切世界極微塵數種種身云，普現一切諸眾生前，于唸唸中，示普賢菩薩一切行愿；于唸唸中，示清凈大愿，充滿法界；于唸唸中，示嚴凈一切世界海；于唸唸中，示供養一切如來海；
【現代漢語翻譯】 現代漢語譯本：清凈，心性調柔，堪能承受並運用，諸根敏銳明利，珍愛佛法，勤奮修習並增長；通過這些方法，成熟眾生。 又從每一個毛孔中，涌現出等同於眾生數量的各種身形云，為他們講述前往一切佛剎，親近侍奉供養諸佛，以及師長和真正的善知識，受持一切諸佛的法輪，精勤不懈；又為他們演說，稱讚一切諸如來海（指佛的無量功德），觀察一切諸法門海（指佛法的無量法門），顯示一切諸法的體性和現象，開啟一切諸三昧門（指禪定的各種境界），照亮智慧的境界，枯竭一切眾生的疑惑之海，展示金剛智慧（指堅不可摧的智慧），摧毀邪見之山，升起智慧的太陽，破除一切愚癡的黑暗，使他們都感到歡喜，成就一切智慧。 又從每一個毛孔中，涌現出等同於眾生數量的各種身形云，顯現各種顏色、各種形狀不可思議的身形，普遍來到一切眾生面前，根據他們的情況，用各種言辭和辯才進行訓導解釋，為他們說法，或者講述世間的神通福力，或者講述三界（指欲界、色界、無色界）都是可怕的，使他們不去做世間的行為，離開三界，走出見解的稠林。或者為他們稱讚一切智道（指成佛之道），使他們超越一切聲聞（指聽聞佛法而修行的人）、辟支佛（指獨自覺悟的人）的境界；或者為他們演說，不住于生死，不住于涅槃（指解脫的境界），使他們不執著于有為法（指因緣和合而生的事物）、無為法（指不生不滅的真理），對於尊敬和輕慢，心中沒有憂愁和喜悅；或者為他們演說，安住于天宮，乃至道場（指佛陀成道的地方），成就等正覺（指佛的覺悟），使他們欣喜快樂，發起菩提心（指求取佛果的心），展示這樣的方便善巧波羅蜜門（指到達彼岸的各種方法），教化成熟一切眾生，使他們最終獲得一切智慧。 又從每一個毛孔中，涌現出一切世界極微塵數量的各種身形云，普遍顯現在一切眾生面前，在每一個念頭中，展示普賢菩薩（指佛教中象徵行愿的菩薩）的一切行愿；在每一個念頭中，展示清凈的大愿，充滿法界（指宇宙）；在每一個念頭中，展示莊嚴清凈的一切世界海；在每一個念頭中，展示供養一切如來海（指供養諸佛的無量功德）；
【English Translation】 English version: Pure, with a mind that is gentle and adaptable, capable of receiving and utilizing, with sharp and clear faculties, cherishing the Dharma, diligently practicing and growing; through these means, maturing sentient beings. Furthermore, from each and every pore, emanate clouds of various forms equal in number to sentient beings, for whom they speak of going to all Buddha-lands, drawing near to serve and make offerings to all Buddhas, as well as teachers and true virtuous friends, receiving and upholding all the Dharma wheels of all Buddhas, diligently and tirelessly; and further expounding for them, praising all the seas of Tathagatas (referring to the immeasurable merits of the Buddhas), observing all the seas of Dharma-gates (referring to the immeasurable teachings of the Dharma), revealing the nature and characteristics of all Dharmas, opening all the gates of Samadhi (referring to the various states of meditation), illuminating the realm of wisdom, drying up the sea of doubts of all sentient beings, demonstrating Vajra wisdom (referring to indestructible wisdom), destroying the mountains of wrong views, raising the sun of wisdom, breaking through all the darkness of ignorance, causing them all to rejoice, and achieving all wisdom. Furthermore, from each and every pore, emanate clouds of various forms equal in number to sentient beings, manifesting various colors, various shapes, and inconceivable forms, universally appearing before all sentient beings, according to their needs, using various words and eloquence to instruct and explain, and expounding the Dharma for them, either speaking of worldly supernatural powers and blessings, or speaking of the three realms (referring to the desire realm, form realm, and formless realm) as being terrifying, causing them not to engage in worldly actions, to leave the three realms, and to emerge from the dense forest of views. Or praising for them the path of all-wisdom (referring to the path to Buddhahood), causing them to transcend all the realms of Sravakas (referring to those who practice by hearing the Dharma) and Pratyekabuddhas (referring to those who awaken on their own); or expounding for them, not dwelling in birth and death, not dwelling in Nirvana (referring to the state of liberation), causing them not to be attached to conditioned phenomena (referring to things that arise from causes and conditions) or unconditioned phenomena (referring to the truth that is not born or destroyed), and in respect and disrespect, their minds have no sorrow or joy; or expounding for them, dwelling in the heavenly palaces, and even in the Bodhimanda (referring to the place where the Buddha attained enlightenment), attaining perfect enlightenment, causing them to rejoice and be happy, and to generate the Bodhi mind (referring to the mind that seeks Buddhahood), demonstrating such skillful means of the Paramita gates (referring to the various methods of reaching the other shore), teaching and maturing all sentient beings, causing them to ultimately attain all wisdom. Furthermore, from each and every pore, emanate clouds of various forms equal in number to the infinitesimal dust particles of all worlds, universally appearing before all sentient beings, in every thought, demonstrating all the practices and vows of Samantabhadra Bodhisattva (referring to the Bodhisattva who symbolizes practice and vows in Buddhism); in every thought, demonstrating the pure great vows, filling the Dharma realm (referring to the universe); in every thought, demonstrating the adorned and pure seas of all worlds; in every thought, demonstrating the seas of offerings to all Tathagatas (referring to the immeasurable merits of offering to all Buddhas);
于唸唸中，示入一切法門海；于唸唸中，示入一切剎海極微塵數諸世界海；于唸唸中，示於一切剎，盡未來劫，清凈修行一切智道；于唸唸中，示入十方一切如來力；于唸唸中，示入三世一切方便海；于唸唸中，示往一切剎，現種種神通變化自在；于唸唸中，示一切菩薩種種行愿，顯示如是愿波羅蜜，令諸眾生，住一切智，如是所作，恒無休息。
又從一一毛孔，出等一切眾生種種心數變化身云，普詣一切諸眾生前，說諸菩薩集一切智助道之法：無邊際力；不破壞力；無窮盡力；修無上行不退轉力；無間斷力；于生死法無染著力；能破一切諸魔軍力；遠離一切煩惱垢力；能破一切業障山力；住一切劫，修大悲行無疲倦力；震動一切諸佛剎土，令諸眾生生歡喜力；普於世間轉法輪力；以如是等力波羅蜜，方便成熟，令諸眾生至一切智。
又從一一毛孔，出等一切眾生種種心數種種色相變化身云，普詣十方無量世界，隨眾生心，演說一切菩薩智行，所謂：說入一切眾生界海智；說入一切眾生心海智；說入一切眾生根海智；說入一切眾生行海智；說度一切眾產生熟調伏，未曾失時智；說出一切法界音聲智；說唸唸遍一切法界海智；說唸唸知一切世界海滅壞智；說唸唸知一切世界海成住莊嚴形相差別智；說唸唸神
【現代漢語翻譯】 現代漢語譯本 在每一個念頭中，示現進入一切法門之海；在每一個念頭中，示現進入一切佛剎之海，其微塵數如同諸世界之海；在每一個念頭中，示現在一切佛剎，盡未來劫，清凈修行一切智慧之道；在每一個念頭中，示現進入十方一切如來的力量；在每一個念頭中，示現進入三世一切方便之海；在每一個念頭中，示現前往一切佛剎，顯現種種神通變化自在；在每一個念頭中，示現一切菩薩的種種行愿，顯示這樣的愿波羅蜜（愿的圓滿），令一切眾生，安住於一切智慧，如此所作，恒常沒有休息。 又從每一個毛孔中，出現等同一切眾生種種心念數量的變化身云，普遍到達一切眾生面前，宣說諸菩薩聚集一切智慧的助道之法：無邊際的力量；不被破壞的力量；無窮盡的力量；修習無上之行而不退轉的力量；無間斷的力量；對於生死之法沒有染著的力量；能夠摧破一切諸魔軍的力量；遠離一切煩惱垢的力量；能夠摧破一切業障山的力量；安住於一切劫，修習大悲之行而不疲倦的力量；震動一切諸佛剎土，令一切眾生生起歡喜的力量；普遍在世間轉法輪的力量；以這樣的力量波羅蜜（力量的圓滿），方便成熟，令一切眾生達到一切智慧。 又從每一個毛孔中，出現等同一切眾生種種心念數量、種種色相的變化身云，普遍到達十方無量世界，隨順眾生的心意，演說一切菩薩的智慧之行，所謂：宣說進入一切眾生界海的智慧；宣說進入一切眾生心海的智慧；宣說進入一切眾生根海的智慧；宣說進入一切眾生行海的智慧；宣說度化一切眾產生熟調伏，未曾失去時機的智慧；宣說發出一切法界音聲的智慧；宣說唸唸遍及一切法界海的智慧；宣說唸唸知曉一切世界海滅壞的智慧；宣說唸唸知曉一切世界海成住莊嚴形相差別的智慧；宣說唸唸神
【English Translation】 English version In each thought, he demonstrates entering the ocean of all Dharma doors; in each thought, he demonstrates entering the ocean of all Buddha lands, as numerous as the dust particles in the ocean of all worlds; in each thought, he demonstrates in all Buddha lands, throughout the future kalpas, the pure practice of the path to all wisdom; in each thought, he demonstrates entering the power of all Tathagatas in the ten directions; in each thought, he demonstrates entering the ocean of all skillful means of the three times; in each thought, he demonstrates going to all Buddha lands, manifesting various supernatural powers and transformations at will; in each thought, he demonstrates the various practices and vows of all Bodhisattvas, revealing such a vow paramita (perfection of vows), causing all sentient beings to abide in all wisdom, and what is done in this way is constantly without rest. Moreover, from each pore, there emanate clouds of transformation bodies equal in number to the various thoughts of all sentient beings, universally reaching before all sentient beings, proclaiming the Dharma of Bodhisattvas gathering all wisdom, which aids the path: the power of no boundaries; the power of not being destroyed; the power of being inexhaustible; the power of practicing the supreme conduct without regression; the power of being uninterrupted; the power of not being attached to the Dharma of birth and death; the power of being able to break all the armies of Mara; the power of being far from all defilements of afflictions; the power of being able to break all mountains of karmic obstacles; the power of abiding in all kalpas, practicing great compassion without weariness; the power of shaking all Buddha lands, causing all sentient beings to generate joy; the power of universally turning the Dharma wheel in the world; with such power paramita (perfection of power), skillfully maturing, causing all sentient beings to reach all wisdom. Moreover, from each pore, there emanate clouds of transformation bodies equal in number to the various thoughts and various forms of all sentient beings, universally reaching the immeasurable worlds of the ten directions, according to the minds of sentient beings, expounding the wisdom practices of all Bodhisattvas, namely: expounding the wisdom of entering the ocean of all sentient beings' realms; expounding the wisdom of entering the ocean of all sentient beings' minds; expounding the wisdom of entering the ocean of all sentient beings' roots; expounding the wisdom of entering the ocean of all sentient beings' practices; expounding the wisdom of liberating all sentient beings, maturing and subduing them, never missing the right time; expounding the wisdom of emitting the sounds of all Dharma realms; expounding the wisdom of pervading the ocean of all Dharma realms in each thought; expounding the wisdom of knowing the destruction of all world oceans in each thought; expounding the wisdom of knowing the formation, abiding, adornment, and differences in form of all world oceans in each thought; expounding the wisdom of the spiritual power in each thought
通自在，親近供養一切如來，聽受法輪智；顯示如是智波羅蜜，令諸眾生，皆大歡喜，調暢適悅，其心寂靜，生決定解，求一切智，無有退轉，如說菩薩諸波羅蜜，種種調伏，成熟眾生，于種種時，隨種種心，知種種根，令其明利有所堪任，能生愛樂，深信解力，於一切智，究竟圓滿，如是宣說一切菩薩種種行法，而為利益成熟眾生，亦復如是。
又於一一毛孔，現彼夜神，從初發心所集功德。所謂：承事諸善知識，親近諸佛，修習善法，行施波羅蜜，難捨能捨；行戒波羅蜜，棄捨王位、富貴自在、宮殿眷屬，以增勝心，出家學道；行忍波羅蜜，能忍世間一切難行、種種苦事，及以菩薩圓滿清凈所修苦行，所持正法，皆悉堅牢，其心不動；亦能忍受一切眾生，於己身心惡作惡說；忍一切業，皆不失壞；忍一切法深信決定、生正解心；忍諸法性，能諦思惟，無有分別；行精進波羅蜜，起一切智行，成一切佛法，普遍成熟而無退轉；行禪波羅蜜，滿足清凈，其禪波羅蜜所有資具、所有勤求、所有修行、所有成就、所有清凈、所有圓滿、所起三昧神通、所入三昧海門，皆悉顯示；行般若波羅蜜，心無取著，其般若波羅蜜所有資具、所有清凈、大智慧日、大智慧云、大智慧藏、大智慧海、大智慧行、大智慧門，皆悉顯示
【現代漢語翻譯】 現代漢語譯本 通達自在，親近供養一切如來（Tathagata，佛的稱號），聽受法輪智（Dharma-cakra-jnana，佛陀的教誨之輪的智慧）；顯示這樣的智波羅蜜（Jnana-paramita，智慧的完美），令一切眾生，都非常歡喜，身心舒暢愉悅，內心寂靜，產生堅定的理解，追求一切智（Sarvajna，佛陀的智慧），永不退轉，如是宣說菩薩的諸波羅蜜（Paramita，到達彼岸的修行），種種調伏，成熟眾生，在種種時候，隨著種種心念，瞭解種種根器，使他們明智銳利，有所堪能，能夠產生愛樂，深信解力，對於一切智，究竟圓滿，這樣宣說一切菩薩的種種修行方法，以此利益成熟眾生，也是如此。 又在每一個毛孔中，顯現那些夜神（Yaksa，守護神），從最初發心所積累的功德。所謂：承事諸善知識（Kalyana-mitra，善友），親近諸佛，修習善法，行佈施波羅蜜（Dana-paramita，佈施的完美），難捨能捨；行持戒波羅蜜（Sila-paramita，持戒的完美），放棄王位、富貴自在、宮殿眷屬，以增上的心，出家學道；行忍辱波羅蜜（Ksanti-paramita，忍辱的完美），能夠忍受世間一切難行、種種苦事，以及菩薩圓滿清凈所修的苦行，所持的正法，都非常堅固，內心不動搖；也能忍受一切眾生，對自己的身心惡作惡說；忍受一切業，都不失壞；忍受一切法，深信決定，產生正確的理解；忍受諸法性，能夠如實思維，沒有分別；行精進波羅蜜（Virya-paramita，精進的完美），發起一切智的修行，成就一切佛法，普遍成熟而不退轉；行禪定波羅蜜（Dhyana-paramita，禪定的完美），滿足清凈，其禪定波羅蜜的所有資具、所有勤求、所有修行、所有成就、所有清凈、所有圓滿、所起的三昧神通、所入的三昧海門，都全部顯示；行般若波羅蜜（Prajna-paramita，智慧的完美），內心沒有執著，其般若波羅蜜的所有資具、所有清凈、大智慧日、大智慧云、大智慧藏、大智慧海、大智慧行、大智慧門，都全部顯示。
【English Translation】 English version Being free and at ease, they draw near to and make offerings to all Tathagatas (Buddhas), listening to and receiving the wisdom of the Dharma-cakra (Wheel of Dharma); they reveal such Jnana-paramita (Perfection of Wisdom), causing all sentient beings to be greatly joyful, their bodies and minds soothed and pleased, their hearts tranquil, generating a firm understanding, seeking Sarvajna (Omniscience), without any regression, thus expounding the Paramitas (Perfections) of the Bodhisattvas, various means of taming, maturing sentient beings, at various times, according to various minds, understanding various faculties, making them intelligent and sharp, capable, able to generate love and joy, deep faith and understanding, towards Sarvajna, ultimately perfect, thus proclaiming all the various practices of all Bodhisattvas, for the benefit and maturation of sentient beings, it is also like this. Moreover, from each and every pore, they manifest those Yakshas (guardian deities), the merits accumulated from the initial aspiration. Namely: serving all Kalyana-mitras (spiritual friends), drawing near to all Buddhas, practicing virtuous Dharma, practicing Dana-paramita (Perfection of Giving), able to give what is difficult to give; practicing Sila-paramita (Perfection of Morality), abandoning the throne, wealth, freedom, palaces, and retinues, with an enhanced mind, leaving home to learn the Way; practicing Ksanti-paramita (Perfection of Patience), able to endure all the difficult practices and various sufferings of the world, as well as the pure ascetic practices cultivated by the Bodhisattvas, the righteous Dharma they uphold, all are very firm, their hearts unmoving; also able to endure all sentient beings, their evil actions and evil words towards their own body and mind; enduring all karma, without any loss; enduring all Dharmas, with deep faith and determination, generating correct understanding; enduring the nature of all Dharmas, able to contemplate truthfully, without any discrimination; practicing Virya-paramita (Perfection of Diligence), initiating the practice of Sarvajna, accomplishing all Buddha-Dharmas, universally maturing without regression; practicing Dhyana-paramita (Perfection of Meditation), fulfilling purity, all the resources of Dhyana-paramita, all the diligent seeking, all the practices, all the accomplishments, all the purity, all the perfections, the Samadhi powers that arise, the Samadhi ocean gates that are entered, all are revealed; practicing Prajna-paramita (Perfection of Wisdom), the mind without attachment, all the resources of Prajna-paramita, all the purity, the great sun of wisdom, the great clouds of wisdom, the great treasury of wisdom, the great ocean of wisdom, the great practice of wisdom, the great gates of wisdom, all are revealed.
。復示修行方便善巧波羅蜜門，其方便波羅蜜所有資具、所有修行、所有體性、所有理趣、所有清凈、所有相應事，皆悉顯示；行愿波羅蜜，其愿波羅蜜所有體性、所有成就、所有修習、所有相應事，皆悉顯示；行力波羅蜜，其力波羅蜜所有資具、所有因緣、所有理趣、所有演說、所有相應事，皆悉顯示；行智波羅蜜，其智波羅蜜所有資具、所有體性、所有修行、所有成就、所有出生、所有清凈、所有處所、所有增長、所有深入、所有光明、所有顯示、所有理趣、所有相應事、所有能揀擇、所有諸行相、所有相應法、所有所攝法、所知法、所知業、所知剎、所知劫、所知世、所知佛出現、所知佛、所知菩薩、所知菩薩心、菩薩位、菩薩資具、菩薩發趣、菩薩迴向、菩薩所行、菩薩大愿、菩薩法輪、菩薩揀擇、菩薩法海、菩薩法門海、菩薩法漩流、菩薩法伏藏、菩薩法理趣，如是等智波羅蜜相應境界，皆悉顯示；從彼夜神一一毛孔，皆悉具足，顯現如是十波羅蜜，教化成熟一切眾生。
爾時，善財童子見喜目觀察一切眾生主夜神，復於一一諸毛孔中，出興無量眾生形相相似身云，所謂：出興色究竟天、善現天、善見天、無熱天、無煩天相似身云，如是出興廣果福生無雲天相似身云；出興遍凈、無量凈、少凈天相似
【現代漢語翻譯】 現代漢語譯本 再次開示修行方便善巧波羅蜜（Upaya-kausalya-paramita，方便善巧的完美）之門，其中方便波羅蜜的所有資具、所有修行、所有體性、所有理趣、所有清凈、所有相應之事，都完全顯示；行愿波羅蜜（Pranidhana-paramita，愿的完美），其中愿波羅蜜的所有體性、所有成就、所有修習、所有相應之事，都完全顯示；行力波羅蜜（Bala-paramita，力的完美），其中力波羅蜜的所有資具、所有因緣、所有理趣、所有演說、所有相應之事，都完全顯示；行智波羅蜜（Jnana-paramita，智慧的完美），其中智波羅蜜的所有資具、所有體性、所有修行、所有成就、所有出生、所有清凈、所有處所、所有增長、所有深入、所有光明、所有顯示、所有理趣、所有相應之事、所有能揀擇、所有諸行相、所有相應法、所有所攝法、所知法、所知業、所知剎（ksetra，佛土）、所知劫（kalpa，時間單位）、所知世、所知佛出現、所知佛、所知菩薩、所知菩薩心、菩薩位、菩薩資具、菩薩發趣、菩薩迴向、菩薩所行、菩薩大愿、菩薩法輪、菩薩揀擇、菩薩法海、菩薩法門海、菩薩法漩流、菩薩法伏藏、菩薩法理趣，像這樣等智波羅蜜相應的境界，都完全顯示；從那位夜神（夜叉）的每一個毛孔，都完全具足，顯現出這樣的十波羅蜜（十種完美），教化成熟一切眾生。 那時，善財童子（Sudhana）看見喜目觀察一切眾生主夜神（Pramudita-netra-jagad-raksha-ratri-devi），又從每一個毛孔中，出現興起無量眾生形相相似的身云，所謂：出現色究竟天（Akanistha）、善現天（Sudarsana）、善見天（Sudrisa）、無熱天（Atapa）、無煩天（Avriha）相似的身云，像這樣出現廣果福生無雲天（Anabhraka）相似的身云；出現遍凈天（Subhakrtsna）、無量凈天（Apramanabha）、少凈天（Parittabha）相似
【English Translation】 English version Again, [she] demonstrated the gate of the skillful means of practice, the Paramita of Upaya-kausalya (skillful means), fully revealing all the resources, all the practices, all the natures, all the principles, all the purifications, and all the corresponding matters of the Paramita of Upaya-kausalya; the Paramita of Pranidhana (vow), fully revealing all the natures, all the accomplishments, all the cultivations, and all the corresponding matters of the Paramita of Pranidhana; the Paramita of Bala (power), fully revealing all the resources, all the causes and conditions, all the principles, all the expositions, and all the corresponding matters of the Paramita of Bala; the Paramita of Jnana (wisdom), fully revealing all the resources, all the natures, all the practices, all the accomplishments, all the births, all the purifications, all the places, all the growths, all the depths, all the lights, all the demonstrations, all the principles, all the corresponding matters, all the abilities to discern, all the aspects of all practices, all the corresponding dharmas, all the included dharmas, the knowable dharmas, the knowable karmas, the knowable ksetras (Buddha-fields), the knowable kalpas (eons), the knowable worlds, the knowable appearances of Buddhas, the knowable Buddhas, the knowable Bodhisattvas, the knowable minds of Bodhisattvas, the Bodhisattva stages, the Bodhisattva resources, the Bodhisattva aspirations, the Bodhisattva dedications, the Bodhisattva practices, the Bodhisattva great vows, the Bodhisattva Dharma wheels, the Bodhisattva discernments, the Bodhisattva Dharma oceans, the Bodhisattva Dharma gate oceans, the Bodhisattva Dharma whirlpools, the Bodhisattva Dharma treasuries, the Bodhisattva Dharma principles, and such like corresponding realms of the Paramita of Jnana; from each and every pore of that night deity (Yakshini), all were fully complete, manifesting such ten Paramitas (ten perfections), teaching and maturing all sentient beings. At that time, Sudhana saw Pramudita-netra-jagad-raksha-ratri-devi (Joyful-eyed Guardian of the World Night Goddess), and from each and every pore, there arose clouds of bodies similar in form to countless sentient beings, namely: there arose clouds of bodies similar to the Akanistha (Akanistha Heaven), Sudarsana (Good Appearance Heaven), Sudrisa (Good Vision Heaven), Atapa (No Heat Heaven), and Avriha (No Trouble Heaven); likewise, there arose clouds of bodies similar to the Anabhraka (Cloudless Heaven) of the Widespread Fruit and Blessed Birth; there arose clouds of bodies similar to the Subhakrtsna (All-Pervading Purity Heaven), Apramanabha (Immeasurable Purity Heaven), and Parittabha (Limited Purity Heaven).
身云；出興極光、凈無量光、少光天相似身云；出興大梵、梵輔、梵眾天相似身云；出興他化自在天、化樂天、兜率陀天、須夜摩天、忉利天，如是天王，及天采女、諸天子眾相似身云；出興提頭賴吒乾闥婆王、乾闥婆子、乾闥婆女相似身云；出興毗樓勒叉鳩槃茶王、鳩槃茶子、鳩槃茶女相似身云；出興毗樓博叉龍王、龍子、龍女相似身云；出興毗沙門夜叉王、夜叉子、夜叉女相似身云；出興大樹緊那羅王、緊那羅子、緊那羅女相似身云；出興妙智摩睺羅伽王、摩睺羅伽子、摩睺羅伽女相似身云；出興大勢速疾力迦樓羅王、迦樓羅子、迦樓羅女相似身云；出興羅睺阿修羅王、阿修羅子、阿修羅女相似身云；出興閻羅法王、閻羅王子、閻羅王女相似身云；出興世間一切人王，及王夫人、王子、王女相似身云；出如是等一切種類諸趣身云。出興一切聲聞、獨覺、一切菩薩，及諸佛眾相似身云；出興一切地神、水神、火神、風神、河神、海神、山神、林神、主稼神、主藥神、主樹神、主地神、主城神、主晝神、主夜神、主空神、主方神、身眾神、足行神、主道場神，乃至執金剛神等相似身云；周遍十方，充滿法界，于彼一切諸眾生前，現種種聲。所謂：風輪聲、水輪聲、火焰聲、海潮聲、地震聲、大山相擊聲、天城震動聲、
【現代漢語翻譯】 現代漢語譯本 身云：顯現出極光天（Akasha-prabha）、凈無量光天（Shubha-kritsna）、少光天（Parittabha）相似的身云；顯現出大梵天（Mahabrahma）、梵輔天（Brahma-purohita）、梵眾天（Brahma-parisadya）相似的身云；顯現出他化自在天（Paranirmita-vasavartin）、化樂天（Nirmanarati）、兜率陀天（Tushita）、須夜摩天（Yama）、忉利天（Trayastrimsha），這些天王，以及天采女、諸天子眾相似的身云；顯現出提頭賴吒乾闥婆王（Dhritarashtra Gandharva-raja）、乾闥婆子、乾闥婆女相似的身云；顯現出毗樓勒叉鳩槃茶王（Virudhaka Kumbhanda-raja）、鳩槃茶子、鳩槃茶女相似的身云；顯現出毗樓博叉龍王（Virupaksha Naga-raja）、龍子、龍女相似的身云；顯現出毗沙門夜叉王（Vaishravana Yaksha-raja）、夜叉子、夜叉女相似的身云；顯現出大樹緊那羅王（Maha-druma Kinnara-raja）、緊那羅子、緊那羅女相似的身云；顯現出妙智摩睺羅伽王（Suchi-prajna Mahoraga-raja）、摩睺羅伽子、摩睺羅伽女相似的身云；顯現出大勢速疾力迦樓羅王（Mahabala-vega Garuda-raja）、迦樓羅子、迦樓羅女相似的身云；顯現出羅睺阿修羅王（Rahu Asura-raja）、阿修羅子、阿修羅女相似的身云；顯現出閻羅法王（Yama Dharma-raja）、閻羅王子、閻羅王女相似的身云；顯現出世間一切人王，以及王夫人、王子、王女相似的身云；顯現出如是等一切種類諸趣的身云。顯現出一切聲聞（Shravaka）、獨覺（Pratyekabuddha）、一切菩薩（Bodhisattva），以及諸佛眾相似的身云；顯現出一切地神、水神、火神、風神、河神、海神、山神、林神、主稼神、主藥神、主樹神、主地神、主城神、主晝神、主夜神、主空神、主方神、身眾神、足行神、主道場神，乃至執金剛神（Vajrapani）等相似的身云；周遍十方，充滿法界，在彼一切諸眾生前，顯現種種聲音。所謂：風輪聲、水輪聲、火焰聲、海潮聲、地震聲、大山相擊聲、天城震動聲
【English Translation】 English version Body clouds: manifesting body clouds similar to the Akasha-prabha (Radiant Light) heaven, the Shubha-kritsna (Pure Unlimited Light) heaven, and the Parittabha (Minor Light) heaven; manifesting body clouds similar to the Mahabrahma (Great Brahma) heaven, the Brahma-purohita (Brahma's Ministers) heaven, and the Brahma-parisadya (Brahma's Assembly) heaven; manifesting body clouds similar to the Paranirmita-vasavartin (Free in the Enjoyment of Others' Creations) heaven, the Nirmanarati (Enjoying Creation) heaven, the Tushita (Joyful) heaven, the Yama (Time) heaven, and the Trayastrimsha (Thirty-three) heaven, these heavenly kings, as well as heavenly maidens and the assembly of heavenly sons; manifesting body clouds similar to Dhritarashtra Gandharva-raja (King Dhritarashtra of the Gandharvas), Gandharva sons, and Gandharva daughters; manifesting body clouds similar to Virudhaka Kumbhanda-raja (King Virudhaka of the Kumbhandas), Kumbhanda sons, and Kumbhanda daughters; manifesting body clouds similar to Virupaksha Naga-raja (King Virupaksha of the Nagas), Naga sons, and Naga daughters; manifesting body clouds similar to Vaishravana Yaksha-raja (King Vaishravana of the Yakshas), Yaksha sons, and Yaksha daughters; manifesting body clouds similar to Maha-druma Kinnara-raja (King Maha-druma of the Kinnaras), Kinnara sons, and Kinnara daughters; manifesting body clouds similar to Suchi-prajna Mahoraga-raja (King Suchi-prajna of the Mahoragas), Mahoraga sons, and Mahoraga daughters; manifesting body clouds similar to Mahabala-vega Garuda-raja (King Mahabala-vega of the Garudas), Garuda sons, and Garuda daughters; manifesting body clouds similar to Rahu Asura-raja (King Rahu of the Asuras), Asura sons, and Asura daughters; manifesting body clouds similar to Yama Dharma-raja (King Yama of the Dharma), Yama princes, and Yama princesses; manifesting body clouds similar to all human kings in the world, as well as their queens, princes, and princesses; manifesting body clouds of all such kinds of realms. Manifesting body clouds similar to all Shravakas (Hearers), Pratyekabuddhas (Solitary Buddhas), all Bodhisattvas, and the assembly of all Buddhas; manifesting body clouds similar to all earth deities, water deities, fire deities, wind deities, river deities, sea deities, mountain deities, forest deities, deities of crops, deities of medicine, deities of trees, deities of land, deities of cities, deities of daytime, deities of nighttime, deities of space, deities of directions, deities of the body, deities of walking, deities of the Bodhimanda, and even Vajrapani (Holder of the Vajra) deities; pervading the ten directions, filling the Dharma realm, before all those beings, manifesting various sounds. Namely: the sound of wind wheels, the sound of water wheels, the sound of flames, the sound of ocean tides, the sound of earthquakes, the sound of great mountains colliding, the sound of heavenly cities shaking
摩尼相擊聲、天王聲、龍王聲、夜叉王聲、乾闥婆王聲、阿修羅王聲、迦樓羅王聲、緊那羅王聲、摩睺羅伽王聲、人王聲、梵王聲、天女歌詠聲、諸天音樂聲、摩尼寶王聲、聲聞聲、獨覺聲、菩薩聲，以如是等種種音聲，宣說喜目觀察眾生主夜神從初發心所集功德，相續次第；所習善根，相續次第；發菩提心，相續次第；所修無量諸波羅蜜，相續次第；死此生彼，及其名號，相續次第；親近善友，承事諸佛，相續次第；聽諸如來種種法輪，相續次第；受持正法，相續次第；修菩薩行，相續次第；入諸三昧，相續次第；以三昧力普見諸佛，相續次第；普見諸剎，相續次第；普知諸劫，相續次第；深入法界，相續次第；觀察眾生，相續次第；入法教海，相續次第；知諸眾生死此生彼，相續次第；得凈天耳，聞一切聲，種種辯才，隨順思惟，相續次第；得凈天眼，見一切色，種種形相，善巧觀察，相續次第；得他心智，知眾生心，相續次第；得宿住智，知前際事，相續次第；得不思議無依無作神足智通自在遊行遍十方剎，相續次第；得菩薩差別解脫，入菩薩不可思議解脫教海，住菩薩三昧神通，得菩薩勇猛游步，住菩薩心想，為菩薩眷屬，入菩薩道場，如是一切所有功德，相續次第，皆悉演說，分別顯示，成熟眾生。如是說
【現代漢語翻譯】 現代漢語譯本：各種聲音，如摩尼寶珠相互撞擊的聲音、天王的聲音、龍王的聲音、夜叉王的聲音、乾闥婆王（香神）的聲音、阿修羅王（非天）的聲音、迦樓羅王（金翅鳥）的聲音、緊那羅王（歌神）的聲音、摩睺羅伽王（大蟒神）的聲音、人王的聲音、梵王的聲音、天女歌唱的聲音、諸天音樂的聲音、摩尼寶王的聲音、聲聞（聽聞佛法而悟道者）的聲音、獨覺（不依師教而獨自悟道者）的聲音、菩薩的聲音，以這些種種不同的聲音，宣說喜目觀察眾生主夜神從最初發心所積累的功德，次第相續；所修習的善根，次第相續；發起菩提心，次第相續；所修的無量諸波羅蜜（到達彼岸的方法），次第相續；從這一世死亡到下一世出生的過程，以及他們的名號，次第相續；親近善友，承事諸佛，次第相續；聽聞諸如來所說的種種法輪（佛法），次第相續；受持正法，次第相續；修菩薩行，次第相續；進入各種三昧（禪定），次第相續；以三昧的力量普遍見到諸佛，次第相續；普遍見到諸佛剎土，次第相續；普遍知曉各個劫數，次第相續；深入法界，次第相續；觀察眾生，次第相續；進入佛法教誨的海洋，次第相續；知曉眾生從這一世死亡到下一世出生的過程，次第相續；獲得清凈的天耳，聽到一切聲音，擁有種種辯才，隨順思維，次第相續；獲得清凈的天眼，見到一切顏色，種種形狀，善巧觀察，次第相續；獲得他心智，知曉眾生的心念，次第相續；獲得宿住智，知曉前世的事情，次第相續；獲得不可思議、無所依賴、無所作為的神足智通，自在遍佈十方剎土，次第相續；獲得菩薩的差別解脫，進入菩薩不可思議的解脫教誨之海，安住于菩薩的三昧神通，獲得菩薩的勇猛游步，安住于菩薩的心念，成為菩薩的眷屬，進入菩薩的道場，像這樣一切所有的功德，次第相續，都全部演說，分別顯示，成熟眾生。像這樣宣說。
【English Translation】 English version: Sounds of mani jewels striking each other, sounds of heavenly kings, sounds of dragon kings, sounds of yaksha kings, sounds of gandharva kings (celestial musicians), sounds of asura kings (demigods), sounds of garuda kings (mythical birds), sounds of kinnara kings (celestial musicians), sounds of mahoraga kings (serpent deities), sounds of human kings, sounds of Brahma kings, sounds of celestial maidens singing, sounds of celestial music, sounds of mani jewel kings, sounds of sravakas (disciples who attain enlightenment by hearing the teachings), sounds of pratyekabuddhas (those who attain enlightenment on their own), sounds of bodhisattvas, with such various sounds, they proclaim the merits accumulated by the Night Goddess 'Joyful-Eyed Observer of Beings' from her initial aspiration, in continuous succession; the roots of goodness she has cultivated, in continuous succession; the arising of her bodhicitta (mind of enlightenment), in continuous succession; the immeasurable paramitas (perfections) she has practiced, in continuous succession; her deaths and rebirths, and their names, in continuous succession; her association with good friends, her service to all Buddhas, in continuous succession; her hearing of the various Dharma wheels (teachings) of the Tathagatas, in continuous succession; her upholding of the true Dharma, in continuous succession; her practice of the bodhisattva path, in continuous succession; her entering into various samadhis (meditative states), in continuous succession; her seeing all Buddhas through the power of samadhi, in continuous succession; her seeing all Buddha-lands, in continuous succession; her knowing all kalpas (eons), in continuous succession; her deep entry into the Dharma realm, in continuous succession; her observation of beings, in continuous succession; her entry into the ocean of Dharma teachings, in continuous succession; her knowing the deaths and rebirths of beings, in continuous succession; her attainment of pure divine ears, hearing all sounds, possessing various eloquence, and thinking accordingly, in continuous succession; her attainment of pure divine eyes, seeing all colors, various forms, and skillfully observing, in continuous succession; her attainment of the knowledge of others' minds, knowing the thoughts of beings, in continuous succession; her attainment of the knowledge of past lives, knowing past events, in continuous succession; her attainment of inconceivable, unreliant, and non-acting magical powers, freely pervading the ten directions, in continuous succession; her attainment of the bodhisattva's distinctive liberation, her entry into the bodhisattva's inconceivable ocean of liberation teachings, her dwelling in the bodhisattva's samadhi powers, her attainment of the bodhisattva's courageous strides, her dwelling in the bodhisattva's thoughts, her becoming a member of the bodhisattva's retinue, her entry into the bodhisattva's mandala, all such merits, in continuous succession, are all proclaimed, distinctly displayed, and used to mature beings. Thus it is spoken.
時，于唸唸中，十方各嚴凈不可說不可說諸佛剎土，度脫無量惡趣眾生，令無量眾生，生天人中，富貴自在；令無量眾生，出生死海；令無量眾生，安住聲聞、辟支佛地；令無量眾生，得菩薩法門；令無量眾生，住如來智地。
大方廣佛華嚴經卷第十八 大正藏第 10 冊 No. 0293 大方廣佛華嚴經
大方廣佛華嚴經卷第十九
罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品
爾時，善財童子見聞如上所現一切諸希有事，唸唸觀察，思惟解了，隨順修行，深入安住，平等成就；承佛威力及解脫力，得菩薩不可思議大速疾力普喜幢無垢解脫門。何以故？與彼夜神于往昔時同修行故，如來威力所加持故，不思議善根所祐助故，得菩薩諸根故，生如來種中故，得善友力所攝受故，受諸如來所護念故，毗盧遮那如來曾所化故，彼分善根已成熟故，堪修普賢菩薩行故。
爾時，善財童子得此解脫已，心生歡喜，十方如來威神力故，合掌向喜目觀察夜神，以偈贊曰：
「天于無量大劫中， 善學諸佛甚深法， 普隨一切眾生類， 顯現色身無所著。 了知沉溺諸眾生， 無主無親嬰妄想， 為現神通種種身， 宣示正法令調伏。 法身寂靜恒無二， 無
【現代漢語翻譯】 現代漢語譯本：
那時，在每一個念頭中，十方世界都莊嚴清凈到無法言說，無法言說的諸佛剎土，度脫無量惡道的眾生，使無量眾生，生於天界和人間，富貴自在；使無量眾生，脫離生死苦海；使無量眾生，安住于聲聞（聽聞佛法而悟道者）、辟支佛（不依師教，獨自悟道者）的境界；使無量眾生，得到菩薩的法門；使無量眾生，安住于如來的智慧之地。
《大方廣佛華嚴經》卷第十八 大正藏第 10 冊 No. 0293 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第十九
罽賓國（古印度北部地區）三藏般若奉 詔譯入不思議解脫境界普賢行愿品
那時，善財童子見到並聽聞了以上所顯現的一切稀有之事，在每一個念頭中觀察，思考理解，隨順修行，深入安住，平等成就；承蒙佛的威力和解脫之力，得到了菩薩不可思議的大速疾力普喜幢無垢解脫門。這是為什麼呢？因為他和那位夜神在過去世一同修行，因為如來的威力所加持，因為不可思議的善根所佑助，因為得到了菩薩的諸根，因為生於如來的種姓中，因為得到了善友的力量所攝受，因為受到了諸如來的護念，因為毗盧遮那（佛的法身）如來曾經教化過他，因為他的一部分善根已經成熟，因為他堪能修習普賢菩薩的行愿。
那時，善財童子得到這個解脫之後，心中生起歡喜，因為十方如來的威神之力，合掌向喜目觀察夜神，用偈頌讚嘆說：
『天神在無量大劫中，善於學習諸佛甚深的法，普遍隨順一切眾生種類，顯現色身而無所執著。
明瞭知道沉溺的眾生，無主無親，被妄想所困擾，爲了他們顯現神通種種身，宣說正法使他們調伏。
法身寂靜恒常無二，無'
【English Translation】 English version:
At that time, in each and every thought, the lands of the Buddhas in the ten directions, which are ineffable and beyond description, were adorned and purified. They delivered countless beings from the evil realms, causing countless beings to be born among gods and humans, wealthy and free; causing countless beings to escape the sea of birth and death; causing countless beings to abide in the stages of Sravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own); causing countless beings to attain the Bodhisattva's Dharma gates; causing countless beings to dwell in the wisdom realm of the Tathagatas (Buddhas).
Avatamsaka Sutra, Scroll 18 Tripitaka Volume 10, No. 0293, Avatamsaka Sutra
Avatamsaka Sutra, Scroll 19
Tripitaka Master Prajna from Kasmira, translated by imperial decree, into the Inconceivable Liberation Realm, Samantabhadra's Vows and Practices
At that time, Sudhana (the seeker of truth) saw and heard all the rare and wondrous events described above. In each and every thought, he observed, contemplated, understood, followed the practice, deeply abided, and equally accomplished. Through the power of the Buddha and the power of liberation, he attained the Bodhisattva's inconceivable great swift power, the banner of universal joy, and the stainless gate of liberation. Why was this so? Because he and that night goddess had practiced together in past lives, because he was blessed by the power of the Tathagata, because he was aided by inconceivable roots of goodness, because he had attained the Bodhisattva's faculties, because he was born into the lineage of the Tathagata, because he was embraced by the power of good friends, because he was protected by the mindfulness of all the Tathagatas, because he had been transformed by Vairochana (the cosmic Buddha) Tathagata, because his share of good roots had matured, and because he was capable of cultivating the practices and vows of Samantabhadra Bodhisattva.
At that time, after Sudhana attained this liberation, his heart was filled with joy. Because of the majestic power of the Tathagatas in the ten directions, he joined his palms together and faced the night goddess, observing her with joyful eyes, and praised her with verses:
'The celestial being, in countless great kalpas (eons), has skillfully learned the profound Dharma of all the Buddhas, universally following all kinds of beings, manifesting forms without attachment.
Knowing that beings are drowning, without a master or kin, afflicted by delusions, for their sake, she manifests various forms of miraculous powers, proclaiming the true Dharma to subdue them.
The Dharmakaya (Buddha's body of truth) is tranquil, eternally non-dual, without'
依無著無分別， 為化眾生普現身， 演說正法令調伏。 仁于諸蘊及界處， 了法皆空無所著， 示現色相莊嚴身， 演說正法令調伏。 不著內外一切法， 已出無邊生死海， 欲拔眾生離有無， 現同類身無不遍。 仁心能於一切境， 永離諸欲及分別， 普為癡暗諸眾生， 顯自覺法令調伏。 仁心能住於三昧， 經于多劫恒不動， 于身毛孔出化云， 為供十方諸善逝。 汝入如來十力門， 唸唸方便無邊際， 隨應化現各不同， 普攝一切諸群品。 汝審諦觀諸有海， 種種業力具莊嚴， 于無障礙道法中， 為說令心得清凈。 汝身色相如普賢， 清凈莊嚴妙無比， 隨諸眾生種種欲， 普能顯示於世間。」
爾時，善財童子以此妙偈贊夜神已，白言：「聖天！汝發阿耨多羅三藐三菩提心其已久如？得此解脫為幾時耶？」
爾時，夜天以偈答曰：
「我念過去經多劫， 過於佛剎微塵數， 剎號摩尼安樂光， 劫名寂靜大音聲。 剎中所有四天下， 百千俱胝那由他， 其中有一四天下， 名摩尼山眾色光。 其中所有廣大城， 百千萬億那由他， 于中有一王都城， 名眾香光摩尼幢， 具
【現代漢語翻譯】 現代漢語譯本 依于無執著、無分別的智慧，爲了教化眾生而普遍示現各種身形，宣說正法以調伏他們。 您對於諸蘊（五蘊，即色、受、想、行、識）、諸界（十八界，即六根、六塵、六識）和諸處（十二處，即六根、六塵）的認知，了知一切法皆是空性，沒有任何執著。 您示現莊嚴的色相之身，宣說正法以調伏眾生。 您不執著于內外一切法，已經超越了無邊無際的生死苦海。 您想要拔除眾生脫離有無的執著，示現與眾生同類的身形，無處不在。 您以仁慈之心，對於一切境界，永遠遠離各種慾望和分別念。 爲了普遍救度那些處於愚癡黑暗中的眾生，您顯現自覺的智慧，宣說正法以調伏他們。 您以仁慈之心安住於三昧（禪定），經歷無數劫的時間都恒常不動搖。 從您身上的毛孔中放出化現的雲彩，用來供養十方諸佛（善逝）。 您進入如來（佛）的十力之門，唸唸之間所用的方便法門無邊無際。 您隨著眾生的根器和需要而化現不同的身形，普遍攝受一切眾生。 您仔細觀察諸有（三有，即欲有、色有、無色有）的苦海，其中種種業力具足莊嚴。 在無障礙的道法中，您為眾生說法，使他們的心得以清凈。 您的身色相貌如同普賢菩薩一般，清凈莊嚴，無比殊勝。 您隨著眾生種種不同的慾望，普遍地在世間顯現。 這時，善財童子用這美妙的偈頌讚嘆夜神之後，說道：『聖天！您發阿耨多羅三藐三菩提心（無上正等正覺之心）已經多久了？得到這種解脫又有多久了呢？』 這時，夜天用偈頌回答說： 『我記得在過去，經歷了無數劫的時間，超過了佛剎（佛所教化的世界）微塵的數量。 那個佛剎名為摩尼安樂光（如意寶安樂光明），劫名為寂靜大音聲（寂靜廣大音聲）。 那個佛剎中所有的四天下（四大洲），有百千俱胝那由他（極多的數量）。 其中有一個四天下，名為摩尼山眾色光（如意寶山眾多色彩的光芒）。 其中所有廣大的城市，有百千萬億那由他。 在這些城市中，有一座王都城，名為眾香光摩尼幢（眾多香氣光芒的如意寶幢）。 具備
【English Translation】 English version Relying on non-attachment and non-discrimination, you manifest various forms to transform sentient beings, expounding the Dharma to subdue them. Regarding the aggregates (skandhas, i.e., form, feeling, perception, mental formations, and consciousness), realms (dhatus, i.e., the six sense organs, six sense objects, and six consciousnesses), and bases (ayatanas, i.e., the six sense organs and six sense objects), you understand that all dharmas are empty, without any attachment. You manifest a body adorned with magnificent features, expounding the Dharma to subdue sentient beings. You are not attached to any internal or external dharmas, having already transcended the boundless ocean of birth and death. You wish to liberate sentient beings from the attachment to existence and non-existence, manifesting forms similar to theirs, omnipresent. With a benevolent heart, you are forever free from desires and discrimination in all realms. To universally save those sentient beings in the darkness of ignorance, you reveal self-awakened wisdom, expounding the Dharma to subdue them. With a benevolent heart, you abide in samadhi (meditative absorption), remaining unmoving for countless eons. From the pores of your body, clouds of transformation emanate, offered to the Buddhas (Sugatas) of the ten directions. You have entered the gate of the ten powers of the Tathagata (Buddha), with boundless skillful means in every moment. You manifest different forms according to the capacities and needs of sentient beings, universally embracing all beings. You carefully observe the ocean of existence (the three realms: desire, form, and formless), adorned with various karmic forces. In the unobstructed path of the Dharma, you speak to sentient beings, purifying their minds. Your bodily form is like that of Samantabhadra Bodhisattva, pure, adorned, and incomparably wonderful. You manifest in the world according to the various desires of sentient beings. At that time, Sudhana praised the night goddess with these wonderful verses and said, 'Holy One! How long has it been since you generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment)? How long has it been since you attained this liberation?' At that time, the night goddess replied with verses: 'I remember in the past, having gone through countless eons, more than the number of dust particles in Buddha-lands. That Buddha-land was named Mani Ananda Light (Jewel Blissful Light), and the eon was named Tranquil Great Sound. In that Buddha-land, all the four continents (Jambudvipa), there were hundreds of thousands of kotis of nayutas (extremely large numbers). Among them, there was one four continents, named Mani Mountain Multicolored Light (Jewel Mountain Multicolored Light). Among all the vast cities there, there were hundreds of millions of nayutas. Among these cities, there was a royal capital city, named Multitude of Fragrant Light Mani Banner (Multitude of Fragrant Light Jewel Banner). Possessing
足妙寶所莊嚴， 人天見者皆欣悅。 彼時有一轉輪王， 名廣大身為世主， 三十二相皆圓滿， 種種隨好以嚴身。 真金妙色光明聚， 清凈蓮華之所生， 騰空自在放身光， 其光普及閻浮界。 其轉輪王有千子， 威勢勇猛相端嚴， 良臣輔佐一俱胝， 智慧多聞咸具足。 后妃嬪御有十億， 皆如天女悅人心， 能隨王意性調柔， 恒起慈心而給侍。 時王以法利群生， 正法宣流四天下， 鐵圍大地皆臣屬， 富樂豐饒人庶歡。 我時與王為寶女， 言辭具足梵音聲， 身光照及千由旬， 光如無垢真金色。 有時日光既已沒， 所奏音樂咸寂然， 大王及我諸妃嬪， 一切無不皆安寢。 彼時有佛出世間， 號曰吉祥功德海， 顯現無量神通力， 普遍十方諸世界。 復出無量光明海， 等一切剎微塵數， 示現種種自在身， 遍滿十方無有盡。 大地諸山皆震動， 發聲普告佛出興， 天人龍眾阿修羅， 聞佛出世皆歡喜。 復從一一毛孔中， 出佛化身神變海， 十方世界皆充滿， 隨眾生心說妙法。 我時于彼夜夢中， 見佛種種諸神變， 亦聞演說甚深法， 愛樂喜嘆未曾有。 時
【現代漢語翻譯】 現代漢語譯本 雙足以奇妙的寶物莊嚴，人天見到都心生歡喜。 那時有一位轉輪王（擁有統治世界的理想君主），名叫廣大身，是世間的主宰。 他具足三十二種大丈夫相，種種細微的特徵都用來莊嚴自身。 他身如真金般呈現美妙的顏色，是光明的聚集，從清凈的蓮花中化生。 他能騰空自在，放出自身的光芒，其光芒普及整個閻浮界（我們所居住的世界）。 這位轉輪王有千位王子，威勢勇猛，相貌端正莊嚴。 有俱胝（一千萬）位賢良的臣子輔佐他，他們智慧淵博，見多識廣，都具備各種才能。 他的后妃嬪御有十億之多，都像天女一樣令人喜悅。 她們能順從國王的心意，性情柔順，恒常以慈悲之心侍奉國王。 當時國王以正法利益眾生，正法在四天下（四大洲）廣為流傳。 鐵圍山（環繞世界的山脈）以內的大地都歸他統治，人民富足安樂，歡欣鼓舞。 我當時是國王的寶女，言辭清晰，具有梵天之音。 我的身光能照耀到千由旬（古代的長度單位），光芒如同無垢的真金色。 有時太陽已經落下，奏響的音樂都已停止。 大王和我以及所有的妃嬪，都安然入睡。 那時有一位佛陀出世，號為吉祥功德海（佛的稱號，象徵吉祥和功德如海般廣大）。 他顯現無量的神通力量，普遍照耀十方諸世界。 又放出無量的光明之海，數量等同於一切剎土（佛土）的微塵數。 他示現種種自在之身，遍滿十方，沒有窮盡。 大地和諸山都震動起來，發出聲音普遍宣告佛陀出世。 天人、龍眾、阿修羅（一種神道生物），聽到佛陀出世都非常歡喜。 又從每一個毛孔中，化現出佛陀的化身和神通變化之海。 充滿十方世界，隨順眾生的心意宣說微妙的佛法。 我當時在夜夢中，見到佛陀種種的神通變化。 也聽到他演說甚深的佛法，愛慕歡喜，讚歎不已，前所未有。
【English Translation】 English version His feet were adorned with wondrous treasures, and all who saw them, humans and gods alike, rejoiced. At that time, there was a Chakravartin king (an ideal ruler who governs the world), named 'Vast Body', who was the lord of the world. He possessed the thirty-two marks of a great man, and various minor marks adorned his body. His body was like pure gold, a gathering of brilliant light, born from a pure lotus flower. He could fly freely in the sky, emitting light from his body, which spread throughout Jambudvipa (the world we inhabit). This Chakravartin king had a thousand sons, all powerful, brave, and with dignified appearances. He was assisted by a koti (ten million) of virtuous ministers, who were wise, learned, and possessed all kinds of abilities. His consorts and concubines numbered ten billion, all as delightful as celestial maidens. They could follow the king's will, were gentle in nature, and constantly served the king with compassionate hearts. At that time, the king benefited all beings with the Dharma, and the true Dharma spread throughout the four continents. The land within the Iron Mountain Range (mountains surrounding the world) was under his rule, and the people were prosperous, happy, and joyful. I was then the king's precious daughter, with clear speech and a voice like Brahma. My body's light could illuminate a thousand yojanas (ancient unit of distance), and the light was like pure, flawless gold. Sometimes, when the sun had set, and the music had ceased. The great king, myself, and all the concubines would all sleep peacefully. At that time, a Buddha appeared in the world, named 'Auspicious Ocean of Merit' (a title of the Buddha, symbolizing auspiciousness and merit as vast as the ocean). He manifested immeasurable supernatural powers, illuminating all the worlds in the ten directions. He also emitted immeasurable oceans of light, equal in number to the dust particles in all Buddha lands. He manifested various forms at will, filling the ten directions without end. The earth and all the mountains shook, and a sound was emitted, universally announcing the Buddha's appearance. Gods, humans, dragons, and asuras (a type of divine being), all rejoiced upon hearing of the Buddha's appearance. From each and every pore of his body, he manifested Buddha's emanations and oceans of miraculous transformations. Filling the ten directions, he expounded the wonderful Dharma according to the minds of all beings. At that time, in my night dream, I saw the Buddha's various miraculous transformations. I also heard him expounding the profound Dharma, and I was filled with love, joy, and unprecedented admiration.
有十千主夜神， 在王宮上空中住， 同時贊佛諸功德， 以妙言音覺悟我。 勝智賢后汝應起， 佛已出興于汝國， 百千劫海難值遇， 見者利樂皆清凈。 我時寢寤心欣敬， 即睹清凈妙光明， 觀此光相從何來， 見佛坐于樹王下。 三十二相莊嚴體， 妙色出過寶山王， 復於一切毛孔中， 普放廣大光明海。 我時見已生歡喜， 即發廣大希有心， 愿我亦當如世尊， 具足廣大神通力。 我於是時尋覺悟， 大王妃嬪諸眷屬， 咸令見佛大光明， 一切身心皆慶悅。 我時與彼轉輪王， 四兵千億同圍繞， 及與無量諸眾生， 俱行共詣如來所。 我時經於二萬歲， 一心供養彼如來， 七寶大地四天下， 敬心奉施曾無倦。 時彼如來為我說， 修多羅海功德云， 以佛威力應群心， 發起莊嚴諸愿海。 彼時夜神覺悟我， 令我見佛心增益， 我時愿得如是身， 覺悟一切諸放逸。 我從於此初發心， 愿趣無上菩提道， 往來生死諸有海， 能滅眾苦心無失。 此後常以深信心， 供佛十億那由他， 恒受人天安隱樂， 饒益一切諸群生。 初佛號名吉祥海， 二名功德無盡燈， 第
三佛號妙寶幢， 第四佛號虛空慧， 第五佛號拘蘇摩， 第六智月無所著， 第七法月光明王， 第八智輪光普照， 第九如來兩足尊， 號為寶焰山燈光， 第十調御天人師， 名曰三世大光音。 如是十億那由他， 我皆供養心歡喜， 然猶未得智慧眼， 入此甚深解脫海。 從此次第復有剎， 名一切佛寶光明， 其劫名為天吉祥， 五百如來出興世。 初佛月輪圓滿光， 第二佛名為日燈， 第三佛號星宿幢， 第四佛名妙寶峰， 五華焰光六海燈， 七焰吉祥八天德， 第九法王號光幢， 第十普智光明王。 如是五百諸如來， 一一我皆曾供養， 尚於我愛阿賴耶， 不知無依計為有。 從此次第復有劫， 名眾妙色梵光明， 世界具足寶莊嚴， 名勝吉祥華燈云。 彼中無量佛出興， 一一我皆曾供養， 亦供如來大眾會， 恭敬聽法心歡喜。 初佛號曰寶須彌， 二名光明功德海， 三名法界妙音幢， 四號法海大聲王， 五法幢佛六威嚴， 七法力光八空智， 第九法焰須彌光， 第十佛名云吉祥。 如是上首等諸佛， 一一我皆親供養， 未能明瞭深法性， 而得入于諸佛海。 此
【現代漢語翻譯】 現代漢語譯本 第三尊佛名為妙寶幢（象徵珍貴的寶物），第四尊佛名為虛空慧（象徵如虛空般廣闊的智慧）， 第五尊佛名為拘蘇摩（一種花名），第六尊佛名為智月無所著（象徵智慧之月，不執著于任何事物）， 第七尊佛名為法月光明王（象徵佛法之月，光芒普照），第八尊佛名為智輪光普照（象徵智慧之輪，光芒照耀一切）， 第九尊如來兩足尊（佛的尊稱），號為寶焰山燈光（象徵如寶焰山般光明的燈）， 第十尊調御天人師（佛的尊稱），名為三世大光音（象徵過去、現在、未來三世的光明之音）。 像這樣十億那由他（極大的數量單位）的佛，我都供養過，內心歡喜， 然而我仍然沒有得到智慧之眼，進入這甚深的解脫之海。 從這次序之後，又有剎土（佛的國土），名為一切佛寶光明， 其劫（時間單位）名為天吉祥，有五百尊如來出現於世。 第一尊佛名為月輪圓滿光（象徵如圓月般圓滿的光明），第二尊佛名為日燈（象徵如太陽般光明的燈）， 第三尊佛名為星宿幢（象徵如星宿般閃耀的旗幟），第四尊佛名為妙寶峰（象徵珍貴的寶峰）， 第五尊佛名為華焰光，第六尊佛名為海燈， 第七尊佛名為焰吉祥，第八尊佛名為天德， 第九尊法王號為光幢，第十尊佛名為普智光明王。 像這樣五百尊如來，我一一都曾供養過， 但對於我所執著的阿賴耶識（第八識，儲存一切種子），仍然不知其無自性，反而執著為實有。 從這次序之後，又有劫，名為眾妙色梵光明， 世界具足寶莊嚴，名為勝吉祥華燈云。 其中有無量佛出現於世，我一一都曾供養過， 也供養如來的大眾集會，恭敬聽法，內心歡喜。 第一尊佛號為寶須彌（象徵珍貴的須彌山），第二尊佛名為光明功德海（象徵光明功德如海般廣大）， 第三尊佛名為法界妙音幢（象徵佛法之音如旗幟般豎立），第四尊佛號為法海大聲王（象徵佛法之聲如大海般洪亮）， 第五尊佛名為法幢佛，第六尊佛名為威嚴， 第七尊佛名為法力光，第八尊佛名為空智， 第九尊佛名為法焰須彌光，第十尊佛名為云吉祥。 像這樣以上首為代表的諸佛，我一一都親自供養過， 但未能明瞭甚深的法性，而得以進入諸佛的智慧之海。 此
【English Translation】 English version The third Buddha is named Wonderful Jewel Banner, the fourth Buddha is named Void Wisdom, The fifth Buddha is named Kusuma, the sixth Buddha is named Wisdom Moon Without Attachment, The seventh Buddha is named Dharma Moon Light King, the eighth Buddha is named Wisdom Wheel Light Universally Shining, The ninth Tathagata, Honored One with Two Feet, is named Jewel Flame Mountain Lamp Light, The tenth, the Tamer of Humans and Gods, is named Great Light Sound of the Three Worlds. I have made offerings to such ten billion nayutas of Buddhas, and my heart was joyful, Yet I have not attained the eye of wisdom to enter this profound ocean of liberation. Following this sequence, there is another land named All Buddhas' Jewel Light, Its kalpa is named Heavenly Auspiciousness, and five hundred Tathagatas appear in the world. The first Buddha is named Full Moon Light, the second Buddha is named Sun Lamp, The third Buddha is named Constellation Banner, the fourth Buddha is named Wonderful Jewel Peak, The fifth is named Flower Flame Light, the sixth is named Ocean Lamp, The seventh is named Flame Auspiciousness, the eighth is named Heavenly Virtue, The ninth Dharma King is named Light Banner, the tenth Buddha is named Universal Wisdom Light King. I have made offerings to each of these five hundred Tathagatas, Yet regarding my attachment to the Alaya consciousness, I do not know it is without reliance, and instead consider it to be real. Following this sequence, there is another kalpa named Multicolored Brahma Light, The world is adorned with jewels, named Victorious Auspicious Flower Lamp Cloud. In it, countless Buddhas appear in the world, and I have made offerings to each of them, I also made offerings to the assemblies of the Tathagatas, respectfully listening to the Dharma with a joyful heart. The first Buddha is named Jewel Sumeru, the second is named Ocean of Light Merit, The third is named Dharma Realm Wonderful Sound Banner, the fourth is named Dharma Ocean Great Sound King, The fifth is named Dharma Banner Buddha, the sixth is named Majesty, The seventh is named Dharma Power Light, the eighth is named Void Wisdom, The ninth is named Dharma Flame Sumeru Light, the tenth Buddha is named Cloud Auspiciousness. I have personally made offerings to all these Buddhas, led by the foremost ones, Yet I have not been able to understand the profound nature of Dharma, and thus enter the ocean of Buddhas. This
后次第復有劫， 其劫名為月吉祥， 當於彼時有佛剎， 號曰日燈吉祥幢。 彼時有佛出於世， 其數八十那由他， 廣陳一切莊嚴具， 皆以深心而敬奉。 最初甘露味王佛， 第二佛名大樹王， 三名功德須彌峰， 四名平等妙寶眼， 五光遍照六光嚴， 七法海佛八勝力， 九名世主威力賢， 第十一切法光王。 如是上首等諸佛， 我悉供養咸親近， 然猶未獲深妙智， 能入甚深諸法海。 此後無間復有劫， 名為寂靜智威力， 其剎名曰普光云， 金剛堅固摩尼寶。 無數莊嚴具眾色， 于中千佛出興世， 眾生多凈少煩惱， 離垢眾會具莊嚴。 最初佛號金剛𪗇， 第二受持無著力， 第三法界影像佛， 四普光照十方王， 第五大悲威德佛， 第六名為苦行海， 第七忍辱圓滿燈， 第八覺法圓滿光， 第九佛號海莊嚴， 最後寂靜光王佛。 如是上首等千佛， 我悉一一曾供養， 然於法性未深悟， 平等如空性清凈， 及遍遊行一切剎， 而於彼剎修諸行。 次第無間復有劫， 其劫名為妙出生， 剎號香燈云吉祥， 于中凈穢恒相雜。 于中億佛出興世， 彼剎及劫妙莊嚴， 彼
【現代漢語翻譯】 現代漢語譯本 之後依次又有劫，那個劫的名字叫做月吉祥。 那時會有一個佛剎，名為日燈吉祥幢。 那時會有佛陀出現於世，數量有八十那由他（那由他：數量單位，指極大的數目）。 他們廣陳一切莊嚴的器具，都以深切的敬心供奉。 最初的佛名為甘露味王佛，第二位佛名為大樹王佛。 第三位名為功德須彌峰佛，第四位名為平等妙寶眼佛。 第五位名為光遍照佛，第六位名為光嚴佛，第七位名為法海佛，第八位名為勝力佛。 第九位名為世主威力賢佛，第十位名為一切法光王佛。 像這樣以上首為代表的諸佛，我都一一供養並親近。 然而我仍然沒有獲得深妙的智慧，能夠進入甚深的諸法之海。 此後無間又有劫，名為寂靜智威力。 那個佛剎名為普光云，如同金剛般堅固的摩尼寶（摩尼寶：如意寶珠）。 其中有無數莊嚴的器具和色彩，其中有千佛出現於世。 眾生大多清凈少有煩惱，遠離垢染的眾會具足莊嚴。 最初的佛號為金剛𪗇（𪗇：一種鳥），第二位名為受持無著力佛。 第三位名為法界影像佛，第四位名為普光照十方王佛。 第五位名為大悲威德佛，第六位名為苦行海佛。 第七位名為忍辱圓滿燈佛，第八位名為覺法圓滿光佛。 第九位佛號為海莊嚴佛，最後一位為寂靜光王佛。 像這樣以上首為代表的千佛，我都一一曾經供養。 然而對於法性我沒有深入領悟，如同虛空般平等清凈。 以及遍佈一切佛剎，而在那些佛剎中修習各種修行。 依次無間又有劫，那個劫的名字叫做妙出生。 佛剎名為香燈云吉祥，其中清凈與污穢恒常相雜。 其中有億佛出現於世，那個佛剎和劫都非常美妙莊嚴。
【English Translation】 English version Then, in succession, there were kalpas (kalpa: an extremely long period of time) again, and that kalpa was named 'Moon Auspicious'. At that time, there would be a Buddha-land, named 'Sun Lamp Auspicious Banner'. At that time, there would be Buddhas appearing in the world, numbering eighty nayutas (nayuta: a large number, a unit of measurement). They extensively displayed all kinds of magnificent adornments, and offered them with deep reverence. The first Buddha was named 'Sweet Dew Taste King Buddha', the second Buddha was named 'Great Tree King Buddha'. The third was named 'Merit Sumeru Peak Buddha', the fourth was named 'Equal Wonderful Jewel Eye Buddha'. The fifth was named 'Light Illuminating Everywhere Buddha', the sixth was named 'Light Majestic Buddha', the seventh was named 'Dharma Sea Buddha', the eighth was named 'Victorious Power Buddha'. The ninth was named 'World Lord Powerful Sage Buddha', the tenth was named 'All Dharma Light King Buddha'. Like these Buddhas, with the foremost ones as representatives, I have offered to and approached each one. However, I still have not attained profound wisdom, capable of entering the deep ocean of all dharmas (dharma: the teachings of the Buddha). After this, without interval, there was another kalpa, named 'Silent Wisdom Power'. That Buddha-land was named 'Universal Light Cloud', like a diamond-firm mani jewel (mani jewel: a wish-fulfilling jewel). Within it were countless magnificent adornments and colors, and within it, a thousand Buddhas appeared in the world. The sentient beings were mostly pure and had few afflictions, and the assemblies, free from defilement, were adorned with magnificence. The first Buddha was named 'Vajra Garuda (Garuda: a mythical bird)', the second was named 'Upholding Non-Attachment Power Buddha'. The third was named 'Dharma Realm Image Buddha', the fourth was named 'Universal Light Illuminating Ten Directions King Buddha'. The fifth was named 'Great Compassion Majestic Virtue Buddha', the sixth was named 'Ascetic Practice Sea Buddha'. The seventh was named 'Patience Perfection Lamp Buddha', the eighth was named 'Enlightenment Dharma Perfection Light Buddha'. The ninth Buddha was named 'Ocean Adornment Buddha', and the last was 'Silent Light King Buddha'. Like these thousand Buddhas, with the foremost ones as representatives, I have offered to each one. However, I have not deeply understood the nature of dharma, which is equal and pure like emptiness. And pervading all Buddha-lands, and in those Buddha-lands, I cultivated various practices. In succession, without interval, there was another kalpa, and that kalpa was named 'Wonderful Birth'. The Buddha-land was named 'Fragrant Lamp Cloud Auspicious', in which purity and defilement were constantly mixed. Within it, a billion Buddhas appeared in the world, and that Buddha-land and kalpa were wonderfully adorned.
佛所說妙法輪， 我以念力皆能受。 初無垢稱二法海， 第三佛號云吉祥， 四名法主五德云， 六名法山須彌冠， 第七智焰威德佛， 第八虛空大聲佛， 第九復有兩足尊， 名普出生殊勝燈， 最後第十無上士， 號眉間光智吉祥。 供彼一切人中尊， 未能凈治無礙道， 次第無間復有劫， 名集堅固妙高王。 剎號寶峰勝頂幢， 上妙雜寶為嚴飾。 有五百佛于中現， 色身遍滿勝莊嚴。 供彼一切自覺尊， 求此甚深真解脫。 第一功德圓滿佛， 二寂靜音三海山， 四威德佛五山王， 六須彌相大云聲， 七法自在八功德， 九福須彌十寂光。 此等上首五百佛， 我皆次第興供養， 彼佛所有真凈道， 我皆普入盡無餘， 然未能于佛法中， 成就甚深平等忍。 次第無間復有劫， 名為安樂莊嚴光， 剎號寂音瓔珞智， 眾生清凈少煩惱。 于中所有諸佛現， 其數八十那由他， 我悉供彼人中尊， 修佛最勝清凈道。 初佛華聚拘蘇摩， 二海藏佛三德生， 第四佛號天王髻， 第五摩尼勝藏王， 第六佛名真金山， 第七佛號寶聚尊， 第八法幢九財勝， 最後名為智慧王。 如
【現代漢語翻譯】 現代漢語譯本 佛陀所說的微妙法輪（Dharma wheel，佛法教義），我以專注的念力都能領受。 第一位是無垢稱（Vimala Kirti，意為無垢的聲名）二法海（Dharma Ocean，佛法如海洋般深廣），第三位佛號是云吉祥（Megha Mangala，意為云的吉祥）， 第四位名為法主（Dharma Lord，佛法的主宰），第五位是德云（Guna Megha，功德如雲），第六位名為法山須彌冠（Dharma Mountain Sumeru Crown，佛法如須彌山般高聳）， 第七位是智焰威德佛（Jnana Tejas Virya Buddha，智慧光焰威德的佛），第八位是虛空大聲佛（Akasha Maha Ghosha Buddha，聲音響徹虛空的佛）， 第九位又有一位兩足尊（Dvipada Uttama，意為兩足中的至尊），名為普出生殊勝燈（Sarva Sambhava Uttama Pradipa，普遍出生殊勝之燈）， 最後第十位是無上士（Anuttara Purusha，無上的人），號為眉間光智吉祥（Urna Jnana Mangala，眉間白毫光智慧吉祥）。 供養這些一切人中尊（Nara Uttama，人中最尊貴者），我未能清凈地修治無礙道（Apratihata Marga，無障礙的道路）， 次第無間，又有一個劫（Kalpa，時間單位），名為集堅固妙高王（Samgraha Drdha Sumeru Raja，聚集堅固如妙高山之王）。 剎土（Buddha-field，佛的國土）名為寶峰勝頂幢（Ratna Shikhara Uttama Ketu，寶峰頂上的殊勝旗幟），以最上妙的雜寶作為莊嚴。 有五百位佛在此顯現，色身遍滿，殊勝莊嚴。 供養這些一切自覺尊（Svayambhu，自己覺悟的尊者），我求得這甚深真正的解脫。 第一位是功德圓滿佛（Guna Sampurna Buddha，功德圓滿的佛），第二位是寂靜音（Shanta Ghosha，寂靜的聲音），第三位是海山（Samudra Parvata，如海的山）， 第四位是威德佛（Virya Buddha，威德的佛），第五位是山王（Parvata Raja，山之王），第六位是須彌相大云聲（Sumeru Rupa Maha Megha Ghosha，如須彌山形的大云之聲）， 第七位是法自在（Dharma Ishvara，佛法自在），第八位是功德（Guna，功德），第九位是福須彌（Punya Sumeru，福德如須彌山），第十位是寂光（Shanta Prabha，寂靜的光芒）。 這些上首的五百位佛，我都次第地興起供養， 這些佛所有真正的清凈之道，我都普遍地進入，沒有絲毫遺漏， 然而我未能于佛法中，成就甚深平等忍（Gambhira Samata Kshanti，深奧的平等忍耐）。 次第無間，又有一個劫，名為安樂莊嚴光（Sukha Alankara Prabha，安樂莊嚴的光芒）， 剎土名為寂音瓔珞智（Shanta Ghosha Keyura Jnana，寂靜聲音的瓔珞智慧），眾生清凈，少有煩惱。 其中所有諸佛顯現，其數量有八十那由他（Nayuta，數量單位）， 我全部供養這些人中尊，修習佛陀最殊勝的清凈之道。 第一位佛是華聚拘蘇摩（Pushpa Kuta Kusuma，花朵聚集的拘蘇摩），第二位是海藏佛（Samudra Garbha Buddha，如海般深藏的佛），第三位是德生（Guna Sambhava，功德產生）， 第四位佛號是天王髻（Deva Raja Mukuta，天王的髮髻），第五位是摩尼勝藏王（Mani Uttama Garbha Raja，摩尼寶珠殊勝的寶藏之王）， 第六位佛名是真金山（Satya Kanaka Parvata，真正的金山），第七位佛號是寶聚尊（Ratna Kuta Uttama，寶物聚集的尊者）， 第八位是法幢（Dharma Ketu，佛法之旗），第九位是財勝（Dhana Uttama，財富殊勝），最後一位名為智慧王（Jnana Raja，智慧之王）。 如是等等。
【English Translation】 English version The wonderful Dharma wheel (Dharma wheel, the teachings of Buddhism) spoken by the Buddha, I can receive with focused mindfulness. The first is Vimala Kirti (Vimala Kirti, meaning spotless fame), the second is Dharma Ocean (Dharma Ocean, the Dharma is as vast as the ocean), the third Buddha is named Megha Mangala (Megha Mangala, meaning cloud of auspiciousness), The fourth is named Dharma Lord (Dharma Lord, the master of the Dharma), the fifth is Guna Megha (Guna Megha, merit like clouds), the sixth is named Dharma Mountain Sumeru Crown (Dharma Mountain Sumeru Crown, the Dharma is as towering as Mount Sumeru), The seventh is Jnana Tejas Virya Buddha (Jnana Tejas Virya Buddha, the Buddha of wisdom flame and majestic virtue), the eighth is Akasha Maha Ghosha Buddha (Akasha Maha Ghosha Buddha, the Buddha whose voice resounds through the void), The ninth is another Dvipada Uttama (Dvipada Uttama, meaning the supreme among the two-legged), named Sarva Sambhava Uttama Pradipa (Sarva Sambhava Uttama Pradipa, the supreme lamp of universal birth), The last tenth is Anuttara Purusha (Anuttara Purusha, the unsurpassed person), named Urna Jnana Mangala (Urna Jnana Mangala, the auspiciousness of wisdom from the white hair between the eyebrows). Having made offerings to all these Nara Uttama (Nara Uttama, the most honored among humans), I have not been able to purify and cultivate the Apratihata Marga (Apratihata Marga, the unobstructed path), In the next kalpa (Kalpa, a unit of time), named Samgraha Drdha Sumeru Raja (Samgraha Drdha Sumeru Raja, the king who gathers firmness like Mount Sumeru). The Buddha-field (Buddha-field, the land of the Buddha) is named Ratna Shikhara Uttama Ketu (Ratna Shikhara Uttama Ketu, the supreme banner on the peak of jewels), adorned with the most exquisite mixed treasures. There are five hundred Buddhas appearing in it, their forms pervading, supremely adorned. Having made offerings to all these Svayambhu (Svayambhu, the self-enlightened ones), I seek this profound true liberation. The first is Guna Sampurna Buddha (Guna Sampurna Buddha, the Buddha of perfect merit), the second is Shanta Ghosha (Shanta Ghosha, the peaceful sound), the third is Samudra Parvata (Samudra Parvata, the mountain like the sea), The fourth is Virya Buddha (Virya Buddha, the Buddha of majestic virtue), the fifth is Parvata Raja (Parvata Raja, the king of mountains), the sixth is Sumeru Rupa Maha Megha Ghosha (Sumeru Rupa Maha Megha Ghosha, the great cloud sound like the form of Mount Sumeru), The seventh is Dharma Ishvara (Dharma Ishvara, the Dharma master), the eighth is Guna (Guna, merit), the ninth is Punya Sumeru (Punya Sumeru, merit like Mount Sumeru), the tenth is Shanta Prabha (Shanta Prabha, the peaceful light). I have made offerings in sequence to these five hundred foremost Buddhas, All the true and pure paths of these Buddhas, I have universally entered, without any omission, However, I have not been able to achieve profound Samata Kshanti (Gambhira Samata Kshanti, profound equanimity and patience) in the Dharma. In the next kalpa, named Sukha Alankara Prabha (Sukha Alankara Prabha, the light of joyful adornment), The Buddha-field is named Shanta Ghosha Keyura Jnana (Shanta Ghosha Keyura Jnana, the wisdom of the peaceful sound's necklace), where beings are pure and have few afflictions. All the Buddhas appearing within it, their number is eighty Nayuta (Nayuta, a unit of quantity), I have made offerings to all these Nara Uttama, cultivating the most supreme pure path of the Buddha. The first Buddha is Pushpa Kuta Kusuma (Pushpa Kuta Kusuma, the Kusuma of flower clusters), the second is Samudra Garbha Buddha (Samudra Garbha Buddha, the Buddha hidden like the sea), the third is Guna Sambhava (Guna Sambhava, the arising of merit), The fourth Buddha is named Deva Raja Mukuta (Deva Raja Mukuta, the crown of the king of gods), the fifth is Mani Uttama Garbha Raja (Mani Uttama Garbha Raja, the king of the supreme treasure of Mani jewels), The sixth Buddha is named Satya Kanaka Parvata (Satya Kanaka Parvata, the true golden mountain), the seventh Buddha is named Ratna Kuta Uttama (Ratna Kuta Uttama, the honored one of the gathering of treasures), The eighth is Dharma Ketu (Dharma Ketu, the banner of the Dharma), the ninth is Dhana Uttama (Dhana Uttama, the supreme of wealth), and the last is named Jnana Raja (Jnana Raja, the king of wisdom). And so on.
是上首天人主， 我皆供養無不盡。 此後次第復有劫， 其劫名為千吉祥， 剎號妙燈變化幢， 億那由他佛出現。 最初佛名寂靜幢， 第二佛號奢摩他， 第三寂靜百燈云， 第四世尊吉祥王， 第五佛號最勝王， 第六佛名如雲行， 第七如來日威德， 第八勝法須彌燈， 九名天焰妙吉祥， 十師子吼智慧燈。 如是上首諸善逝， 我悉供養無空過， 然猶未得清凈忍， 入彼甚深諸法海。 此後次第復有劫， 名為無著遍莊嚴， 當於彼時有世界， 名無邊光普吉祥， 其中諸佛出興世， 三十六億那由他。 初佛名普功德云， 第二無間虛空心， 三佛妙生具莊嚴， 四名法海大吼聲， 第五法界大音聲， 六妙變化功德山， 第七普方威德尊， 第八齣生法海聲， 第九海燈功德山， 第十隨順智日王。 彼所出現諸如來， 我皆供養心歡喜。 最後有佛出興世， 名寶吉祥功德幢， 我為天后名月面， 供養于彼人中尊。 時佛為我說契經， 名無依著莊嚴門， 成就出生諸愿海， 我以念力皆受持。 獲得廣大清凈眼， 寂靜總持三昧力， 恒于相續唸唸中， 悉見十方諸佛海。 得
【現代漢語翻譯】 現代漢語譯本 對於那些居於首位的天人主，我都毫無遺漏地供養他們。 此後依次又有劫數，那劫名為『千吉祥』， 世界名為『妙燈變化幢』，有億那由他（數量單位，表示極大的數目）佛出現。 最初的佛名為『寂靜幢』，第二位佛號為『奢摩他』（止，平靜）， 第三位是『寂靜百燈云』，第四位世尊是『吉祥王』， 第五位佛號為『最勝王』，第六位佛名為『如雲行』， 第七位如來是『日威德』，第八位是『勝法須彌燈』， 第九位名為『天焰妙吉祥』，第十位是『師子吼智慧燈』。 對於這些居於首位的善逝（佛的別稱），我都悉數供養，沒有錯過任何一位， 然而我仍然沒有獲得清凈的忍（對真理的接受和安住），進入那甚深的諸法之海。 此後依次又有劫數，名為『無著遍莊嚴』， 那時會有一個世界，名為『無邊光普吉祥』， 其中諸佛出世，有三十六億那由他之多。 最初的佛名為『普功德云』，第二位是『無間虛空心』， 第三位佛是『妙生具莊嚴』，第四位名為『法海大吼聲』， 第五位是『法界大音聲』，第六位是『妙變化功德山』， 第七位是『普方威德尊』，第八位是『出生法海聲』， 第九位是『海燈功德山』，第十位是『隨順智日王』。 對於他們所出現的諸如來，我都心懷歡喜地供養。 最後有一位佛出世，名為『寶吉祥功德幢』， 我那時是天后，名為『月面』，供養那位人中之尊。 當時佛為我宣說了契經（佛經），名為『無依著莊嚴門』， 成就出生諸愿海，我以念力全部受持。 獲得了廣大的清凈眼，寂靜總持三昧（禪定）之力， 恒常在相續的唸唸之中，都能見到十方諸佛之海。 得
【English Translation】 English version To those chief celestial beings, I offered my worship without exception. After this, there were successive kalpas (eons), the kalpa named 'Thousand Auspiciousness', The world was named 'Wondrous Lamp Transformation Banner', where billions of nayutas (a large number) of Buddhas appeared. The first Buddha was named 'Silent Banner', the second Buddha was named 'Shamatha' (calmness), The third was 'Silent Hundred Lamp Clouds', the fourth World Honored One was 'Auspicious King', The fifth Buddha was named 'Supreme King', the sixth Buddha was named 'Like Cloud Movement', The seventh Tathagata (Buddha) was 'Sun Majesty Virtue', the eighth was 'Superior Dharma Sumeru Lamp', The ninth was named 'Heavenly Flame Wondrous Auspiciousness', the tenth was 'Lion's Roar Wisdom Lamp'. To these chief Sugatas (Buddhas), I offered my worship completely, without missing any, Yet I still had not attained the pure forbearance (acceptance and dwelling in truth), to enter the profound ocean of all dharmas (teachings). After this, there were successive kalpas, named 'Unattached Universal Adornment', At that time, there would be a world, named 'Boundless Light Universal Auspiciousness', Where Buddhas appeared in the world, thirty-six billion nayutas in number. The first Buddha was named 'Universal Merit Cloud', the second was 'Uninterrupted Void Mind', The third Buddha was 'Wondrous Birth Adorned', the fourth was named 'Dharma Ocean Great Roar', The fifth was 'Dharma Realm Great Sound', the sixth was 'Wondrous Transformation Merit Mountain', The seventh was 'Universal Direction Majesty Virtue Honored One', the eighth was 'Birth Dharma Ocean Sound', The ninth was 'Ocean Lamp Merit Mountain', the tenth was 'Conforming Wisdom Sun King'. To all the Tathagatas who appeared, I offered my worship with joy. Finally, there was a Buddha who appeared in the world, named 'Jewel Auspiciousness Merit Banner', I was then a celestial queen, named 'Moon Face', offering worship to that Honored One among humans. At that time, the Buddha expounded the sutra (Buddhist scripture) to me, named 'Unattached Adornment Gate', Accomplishing the birth of the ocean of vows, I received and upheld them all with mindfulness. I obtained the vast pure eye, the power of silent dharani (mantra) samadhi (meditative absorption), Constantly in the continuous moments of thought, I could see the ocean of Buddhas in the ten directions. Obtained
彼諸佛大悲藏， 及普方便大慈門， 增長如空大智心， 成就無量如來力。 見諸眾生顛倒心， 堅執常樂我凈想， 黑暗愚癡云所迷， 惑亂妄起諸煩惱。 行止恒游邪見林， 來往入于貪慾海， 積集種種輪迴業， 墮落種種諸苦趣。 一切眾生諸趣中， 各隨其業而受身， 生老病死所逼迫， 身心恒受無邊苦。 為欲安樂彼眾生， 發起最勝菩提志， 愿如十方一切剎， 所有出現十力尊。 為求成佛利眾生， 起大愿云周法界， 從是具修功德聚， 趣入佛道總持門。 發起廣大行愿云， 速疾普入無生道， 具足廣大波羅蜜， 法界出生無不遍。 速疾普入于諸地， 亦入三世方便海， 一念普修一切佛， 所有地度無礙行。 我時得為佛長子， 得入普賢深行愿， 了十法界差別門， 通達甚深諸佛教。
「善男子！于汝意云何？彼時轉輪聖王名十方主，能建正法，紹繼佛種使不斷者，豈異人乎？文殊師利童子是也。爾時，夜神覺悟我者，普賢菩薩之所化耳。善男子！我于彼時為王寶女，蒙彼夜神覺悟於我，令我見佛，發阿耨多羅三藐三菩提心。從是以來，經佛剎極微塵數劫，未曾生於惡道之中；常生人天，恒得自
【現代漢語翻譯】 現代漢語譯本 諸佛擁有偉大的慈悲寶藏，以及普遍方便的慈悲之門， 增長如同虛空般廣大的智慧之心，成就無量如來的力量。 他們見到眾生顛倒的心，頑固地執著于常、樂、我、凈的虛妄想法， 被黑暗和愚癡的雲霧所迷惑，因迷惑而妄生各種煩惱。 他們的行為舉止總是遊蕩在邪見的森林中，來來往往沉溺於貪慾的海洋， 積累各種輪迴的業力，墮落到各種痛苦的境地。 一切眾生在各個輪迴的境地中，都各自隨著自己的業力而承受果報， 被生、老、病、死所逼迫，身心恒常遭受無邊的痛苦。 爲了安樂這些眾生，他們發起最殊勝的菩提心， 愿如同十方一切世界中，所有出現的具有十力的佛陀一樣。 爲了求成佛道利益眾生，發起廣大的誓願如同雲彩般遍佈法界， 從此具足修習功德的聚集，進入佛道的總持之門。 發起廣大的行愿如同雲彩般，迅速普遍地進入無生之道， 具足廣大的波羅蜜（paramita，意為到達彼岸），在法界中出生無不遍及。 迅速普遍地進入各個菩薩的階位，也進入過去、現在、未來三世的方便法門之海， 一念之間普遍修習一切佛陀的功德，所有菩薩的階位和度化眾生的行為都無所障礙。 我那時得以成為佛陀的長子，得以進入普賢（Samantabhadra）菩薩的深妙行愿， 明瞭十法界（dasa-dharmadhatu，意為十種不同的存在狀態）的差別之門，通達甚深的一切佛教義理。
『善男子！你認為如何？那時轉輪聖王（cakravartin，意為統治世界的理想君主）名為十方主，能夠建立正法，繼承佛種使之不斷絕的，難道是其他人嗎？就是文殊師利（Manjusri）童子啊。那時，夜神覺悟我的人，是普賢菩薩所化現的。善男子！我那時是國王的寶貴女兒，蒙受那位夜神的覺悟，使我見到佛陀，發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，意為無上正等正覺）。從那時以來，經過佛剎極微塵數劫，未曾墮入惡道之中；常常出生在人天善道，恒常得到自在。』
【English Translation】 English version Those Buddhas possess the great treasury of compassion, and the great gate of universal expedient compassion, Increasing the great wisdom mind like the void, accomplishing the immeasurable power of the Tathagatas (Buddhas). They see sentient beings' inverted minds, stubbornly clinging to the false notions of permanence, bliss, self, and purity, Bewildered by the clouds of darkness and ignorance, they give rise to various afflictions due to delusion. Their actions and movements constantly wander in the forest of wrong views, coming and going, they are immersed in the ocean of greed, Accumulating various karmic actions of samsara (cycle of rebirth), they fall into various realms of suffering. All sentient beings in various realms of existence, each receive bodies according to their karma, Compelled by birth, old age, sickness, and death, their bodies and minds constantly endure boundless suffering. In order to bring peace and happiness to those sentient beings, they arouse the most supreme Bodhi (enlightenment) aspiration, Wishing to be like all the Buddhas with ten powers who appear in all the worlds of the ten directions. In order to achieve Buddhahood and benefit sentient beings, they arouse great vows that pervade the Dharma realm like clouds, From this, they fully cultivate the accumulation of merits, entering the gate of total retention of the Buddha's path. Arousing great vows of practice like clouds, they swiftly and universally enter the path of non-birth, Fully possessing the vast paramitas (perfections), their birth in the Dharma realm is all-pervasive. Swiftly and universally entering all the Bodhisattva stages, they also enter the ocean of expedient means of the three times, In a single thought, they universally cultivate all the Buddhas' merits, all the Bodhisattva stages and their unobstructed actions of saving beings. At that time, I was able to become the eldest son of the Buddha, able to enter the profound vows of practice of Samantabhadra (Universal Worthy) Bodhisattva, Understanding the gate of differentiation of the ten Dharma realms (dasa-dharmadhatu), comprehending the profound teachings of all the Buddhas.
'Good man! What do you think? At that time, the Holy King who turns the wheel (cakravartin), named Lord of the Ten Directions, who was able to establish the true Dharma, and continue the Buddha's lineage without interruption, was he someone else? He was Manjusri (Gentle Glory) Bodhisattva. At that time, the night deity who awakened me was a transformation of Samantabhadra Bodhisattva. Good man! At that time, I was the precious daughter of the king, and I received the awakening from that night deity, which enabled me to see the Buddha and arouse the mind of anuttara-samyak-sambodhi (unexcelled, right and perfect enlightenment). Since then, after countless kalpas (eons) as numerous as the fine dust of Buddha lands, I have never been born in evil realms; I am always born in the good realms of humans and devas (gods), and I always attain freedom.'
在，於一切處不捨見佛，其心堅固。乃至於功德幢寶吉祥燈佛所，得此菩薩大速疾力普喜幢無垢解脫，以此解脫，能得如是功德嚴身，種種供養，親近諸佛及善知識，成熟調伏利益眾生，令修妙行。善男子！我唯知此大速疾力普喜幢無垢解脫門，如諸菩薩摩訶薩于唸唸中普詣一切諸如來所，速疾趣入一切智海；于唸唸中以發趣門，入於一切諸大愿海；于唸唸中以愿海門，盡未來劫唸唸出生一切諸行；一一行中變化出生一切佛剎極微塵數身；一一身遍入一切法界門；一一法界門一切佛剎中，應眾生心說諸妙行；一切佛剎一一塵中，悉見無邊諸如來海；一一如來所悉見遍法界諸佛神通遊戲自在；一一如來所悉見往劫修諸菩薩種種妙行；一一如來所受持守護所有法輪，常不忘失，悉見三世一切如來種種神變方便教海，而我云何能知、能說彼功德行？善男子！於此如來大眾會中，有主夜神名普救護一切眾生威德吉祥，汝詣彼問菩薩云何入菩薩行，圓滿清凈諸菩薩道。」
時，善財童子禮夜神足，繞無數匝，慇勤瞻仰，一心戀慕，辭退而去。
爾時，善財童子從喜目夜神所聞普喜幢解脫，深信趣入，隨順觀察；念善知識所有教誨，心無暫舍，作意思惟，諸根不散，一心願得遇善知識，普於十方勤求匪懈，愿常親近諸
【現代漢語翻譯】 現代漢語譯本：在任何地方都不捨棄見佛的願望，他們的心非常堅定。乃至在功德幢寶吉祥燈佛（Buddha of the Auspicious Lamp of the Jewel Banner of Merit）那裡，獲得了這種菩薩大速疾力普喜幢無垢解脫（the Great Swift Power, Universal Joy Banner, Immaculate Liberation of a Bodhisattva）。憑藉這種解脫，能夠獲得如此功德莊嚴自身，進行種種供養，親近諸佛和善知識，成熟、調伏、利益眾生，使他們修行殊勝的妙行。善男子！我只知道這種大速疾力普喜幢無垢解脫門。如同諸位菩薩摩訶薩在每一個念頭中普遍到達一切如來之處，迅速進入一切智慧之海；在每一個念頭中以發願之門，進入一切諸大愿海；在每一個念頭中以愿海之門，盡未來劫在每一個念頭中生出一切諸行；在每一個行為中變化生出一切佛剎極微塵數的身；每一個身遍入一切法界門；在每一個法界門的一切佛剎中，應眾生之心宣說諸妙行；在一切佛剎的每一個微塵中，都能見到無邊的諸如來海；在每一位如來那裡都能見到遍法界的諸佛神通遊戲自在；在每一位如來那裡都能見到過去劫所修的諸菩薩種種妙行；在每一位如來那裡都能受持守護所有的法輪，常不忘失，都能見到三世一切如來種種神變方便教海。而我怎麼能夠知道、能夠說出他們的功德行呢？善男子！在這如來大眾會中，有一位主夜神名叫普救護一切眾生威德吉祥（Universal Protector of All Beings, Majestic Auspiciousness），你到他那裡去請教菩薩如何進入菩薩行，圓滿清凈諸菩薩道。 當時，善財童子禮拜夜神的腳，繞了無數圈，慇勤地瞻仰，一心戀慕，然後告辭離去。 這時，善財童子從喜目夜神（Joyful-Eyed Night Goddess）那裡聽聞了普喜幢解脫，深信並趣入，隨順觀察；想著善知識的所有教誨，心中沒有片刻捨棄，作意思惟，諸根不散，一心希望能夠遇到善知識，普遍在十方勤奮尋求而不懈怠，希望常常親近諸佛。
【English Translation】 English version: They do not abandon the sight of the Buddha in any place, their minds are very firm. Even at the place of the Buddha of the Auspicious Lamp of the Jewel Banner of Merit, they obtained this Great Swift Power, Universal Joy Banner, Immaculate Liberation of a Bodhisattva. With this liberation, they are able to adorn themselves with such merits, make various offerings, draw near to all Buddhas and good teachers, mature, subdue, and benefit sentient beings, causing them to cultivate wonderful practices. Good man! I only know this gate of the Great Swift Power, Universal Joy Banner, Immaculate Liberation. It is like how all Bodhisattva-Mahasattvas universally reach all Tathagatas in every thought, swiftly entering the ocean of all wisdom; in every thought, they enter all the great oceans of vows through the gate of aspiration; in every thought, through the gate of the ocean of vows, they give rise to all practices in every thought throughout the future kalpas; in every practice, they transform and give rise to bodies as numerous as the dust particles of all Buddha-lands; each body pervades all the gates of the Dharma realm; in every gate of the Dharma realm, in all Buddha-lands, they expound the wonderful practices according to the minds of sentient beings; in every dust particle of all Buddha-lands, they can see the boundless oceans of all Tathagatas; at every Tathagata's place, they can see the supernatural powers and playful ease of all Buddhas pervading the Dharma realm; at every Tathagata's place, they can see the various wonderful practices of all Bodhisattvas cultivated in past kalpas; at every Tathagata's place, they can uphold and protect all the Dharma wheels, never forgetting them, and they can see the oceans of teachings of all Tathagatas' various miraculous transformations and skillful means in the three periods of time. How can I know or speak of their meritorious practices? Good man! In this assembly of the Tathagatas, there is a night deity named Universal Protector of All Beings, Majestic Auspiciousness. Go to him and ask how Bodhisattvas enter the Bodhisattva path and perfect the pure Bodhisattva paths. At that time, Sudhana bowed at the feet of the night deity, circumambulated him countless times, gazed upon him with reverence, and with a heart full of longing, took his leave. Then, Sudhana, having heard the Universal Joy Banner Liberation from the Joyful-Eyed Night Goddess, deeply believed and entered into it, observing in accordance with it; thinking of all the teachings of the good teachers, his mind did not abandon them for a moment, contemplating with intention, his senses were not scattered, and with a single mind, he wished to meet good teachers, diligently seeking them in all ten directions without懈怠, hoping to always draw near to all Buddhas.
善知識，生諸功德；于善知識承事供養，常令歡喜，與善知識所有善根同一體性，得善知識巧方便行，無能破壞；依善知識速疾增長，入精進海；與善知識隨順共住，常不遠離。作是愿已，往詣普救眾生威德神所。時，彼夜神即為善財示現菩薩調伏眾生解脫神力，以諸相好莊嚴其身，即于眉間放大光明，名普智焰無垢星宿幢，無量光明以為眷屬。其光普照一切世間，照世間已，入善財頂，充滿其身。善財即時得極清凈圓滿三昧，得三昧已，悉見喜目、普救二神兩處中間所有一切地塵、水塵、及以火塵、金剛摩尼眾寶微塵，華香瓔珞諸莊嚴具，如是一切所有極微一一塵中，各見佛剎極微塵數世界成壞，及見一切地、水、火、風諸大積聚，亦見一切世界連線，皆以地輪任持而住，種種形像、種種眷屬、種種山海、種種河池、種種樹林、種種宮殿。所謂：天宮殿、龍宮殿、夜叉宮殿、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等宮殿屋宅，種種莊嚴，地獄、畜生、閻羅王界一切住處，諸趣輪轉，生死往來，隨業受報，各各差別；普遍出生，不相雜亂，靡不知見。善財又見一切世界種種差別；所謂：或有世界雜穢，或有世界清凈，或有世界趣雜穢，或有世界趣清凈，或有世界雜穢清凈，或有世界清凈雜穢，或有世
【現代漢語翻譯】 現代漢語譯本：善知識能產生各種功德；對善知識要承事供養，常令他們歡喜，與善知識所擁有的善根成為一體，獲得善知識巧妙方便的修行方法，無人能夠破壞；依靠善知識能迅速增長，進入精進的海洋；與善知識隨順共同居住，常常不遠離。發了這樣的願望后，前往普救眾生威德神那裡。當時，那位夜神就為善財示現菩薩調伏眾生解脫的神力，用各種相好莊嚴自身，就在眉間放出大光明，名為普智焰無垢星宿幢，無量的光明作為眷屬。這光明普照一切世間，照耀世間后，進入善財的頭頂，充滿他的全身。善財立刻得到極其清凈圓滿的三昧（專注的境界），得到三昧后，完全看見喜目（菩薩名）、普救（菩薩名）二神兩處中間所有的一切地塵、水塵、以及火塵、金剛摩尼等各種珍寶微塵，花香瓔珞等各種莊嚴物品，像這樣一切所有的極微小的塵埃中，各自看見佛剎極微塵數的世界成住壞空，以及看見一切地、水、火、風等各種大的積聚，也看見一切世界連線，都以地輪支撐而住，各種形狀、各種眷屬、各種山海、各種河流池塘、各種樹林、各種宮殿。所謂：天宮殿、龍宮殿、夜叉宮殿、乾闥婆（天樂神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人、非人等宮殿房屋，各種莊嚴，地獄、畜生、閻羅王界一切住處，各種輪迴，生死往來，隨著業力接受果報，各自不同；普遍出生，不相混雜，沒有不知道看見的。善財又看見一切世界各種差別；所謂：有的世界雜亂污穢，有的世界清凈，有的世界趨向雜亂污穢，有的世界趨向清凈，有的世界雜亂污穢又清凈，有的世界清凈又雜亂污穢，有的世界
【English Translation】 English version: 'Good advisors generate all kinds of merits; one should serve and make offerings to good advisors, always making them happy, becoming one with the good roots possessed by good advisors, obtaining the skillful and expedient practices of good advisors, which cannot be destroyed by anyone; relying on good advisors, one can grow rapidly and enter the ocean of diligence; living in harmony with good advisors, one should never be apart from them. Having made this vow, he went to the place of the powerful spirit who universally saves sentient beings. At that time, that night spirit manifested to Sudhana the liberating spiritual power of a Bodhisattva who tames sentient beings, adorning himself with various auspicious marks, and from between his eyebrows emitted a great light called the 'Pure Wisdom Flame Immaculate Constellation Banner,' with immeasurable light as its retinue. This light illuminated all the worlds, and after illuminating the worlds, it entered Sudhana's crown and filled his entire body. Sudhana immediately attained an extremely pure and perfect samadhi (state of concentration), and after attaining samadhi, he completely saw all the earth dust, water dust, fire dust, and the various precious dust of vajra mani, as well as all the adornments such as flowers, incense, and necklaces, between the two places of the two spirits, Joyful Eyes (a Bodhisattva) and Universal Savior (a Bodhisattva). In each of these extremely minute dust particles, he saw the formation, existence, destruction, and emptiness of worlds as numerous as the extremely minute dust particles of Buddha lands, and he also saw all the great accumulations of earth, water, fire, and wind, and he also saw all the worlds connected, all supported by the earth wheel, with various shapes, various retinues, various mountains and seas, various rivers and ponds, various forests, and various palaces. These include: heavenly palaces, dragon palaces, yaksha palaces, gandharva (celestial musician) palaces, asura (demi-god) palaces, garuda (golden-winged bird) palaces, kinnara (celestial musician) palaces, mahoraga (great serpent) palaces, human and non-human palaces and dwellings, with various adornments, all the abodes of hell, animals, and the realm of Yama, the various cycles of rebirth, the comings and goings of life and death, receiving retribution according to karma, each different; universally born, not mixed up, and nothing is not known or seen. Sudhana also saw various differences in all the worlds; for example: some worlds are mixed and impure, some worlds are pure, some worlds tend towards mixed and impure, some worlds tend towards pure, some worlds are mixed and impure and pure, some worlds are pure and mixed and impure, some worlds
界其形平正，或有世界隨心想住，或有覆住，或有側住。如是世界一切趣類，一切生中，皆悉見此普救眾生威德夜神，於一切時，遍一切處，隨諸眾生如是壽量，如是信樂，形貌、言辭、行解差別，以方便力普現其前，隨宜調伏而成熟之。令地獄眾生免諸苦毒，令畜生眾生不相食啖，令閻羅界餓鬼眾生無有飢渴，令諸龍等離一切怖，令欲界眾生離欲界怖，令人趣眾生離暗夜怖、毀訾怖、惡名怖、大眾怖、不活怖、死怖、惡道怖、斷善根怖、退菩提心怖、遇惡知識怖、離善知識怖、墮二乘地怖、種種生死怖、異類眾生同住怖、惡時受生怖、惡種族中受生怖、造惡業怖、業煩惱障怖、執著諸相種種繫縛怖，如是等怖，悉令舍離，迴向菩提。
善財又見一切眾生：卵生、胎生、濕生、化生、有色、無色、有想、無想、非有想、非無想，普現其前，常勤救護；為成就菩薩大願力故，深入菩薩三昧力故，堅固菩薩神通力故，出生普賢行願力故，增廣菩薩大悲海故，得普覆眾生無礙大慈故，得普與眾生無量喜樂故，得普攝眾生智慧方便故，得菩薩解脫自在神通故，嚴凈一切諸佛剎故，覺悟了知一切法故，承事供養一切佛故，受持一切諸佛教故，積集一切勝善根故，修諸菩薩諸妙行故，入眾生心無障礙故，知眾生根能成熟故，
【現代漢語翻譯】 現代漢語譯本：其世界的形狀平正，有的世界隨著眾生的心意而安住，有的世界是覆蓋著的，有的世界是側立著的。像這樣的世界中，一切的眾生種類，一切的生命形式中，都能見到這位普救眾生的威德夜神（指能以威德之力救護眾生的夜神），在一切時間，遍佈一切地方，隨著眾生不同的壽命長短，不同的信仰和喜好，不同的形貌、語言、行為和理解能力，用方便之力普遍地顯現在他們面前，根據他們的情況進行調伏和引導，使他們成熟。使地獄的眾生免除各種痛苦和毒害，使畜生道的眾生不再互相殘食，使閻羅界的餓鬼眾生不再有飢餓和乾渴，使龍等眾生遠離一切恐懼，使欲界的眾生遠離欲界的恐懼，使人道的眾生遠離黑暗的恐懼、被誹謗的恐懼、惡名的恐懼、大眾的恐懼、無法生存的恐懼、死亡的恐懼、墮入惡道的恐懼、斷絕善根的恐懼、退失菩提心的恐懼、遇到惡知識的恐懼、遠離善知識的恐懼、墮入二乘境界的恐懼、各種生死的恐懼、與不同種類眾生同住的恐懼、在惡劣時期出生的恐懼、在惡劣種族中出生的恐懼、造作惡業的恐懼、業和煩惱障礙的恐懼、執著于各種表象的種種束縛的恐懼，像這樣的種種恐懼，都使他們捨棄，迴向于菩提（指覺悟的智慧）。 善財童子又見到一切眾生：卵生的、胎生的、濕生的、化生的、有色的、無色的、有想的、無想的、非有想非無想的，都普遍地顯現在他們面前，常常勤奮地救護他們；爲了成就菩薩的大願力，深入菩薩的三昧力（指禪定之力），堅固菩薩的神通力，出生普賢菩薩的行願力，增廣菩薩的大悲海，獲得普遍覆蓋眾生的無礙大慈，獲得普遍給予眾生無量喜樂，獲得普遍攝受眾生的智慧和方便，獲得菩薩解脫自在的神通，莊嚴清凈一切諸佛的剎土，覺悟了知一切法，承事供養一切佛，受持一切諸佛的教誨，積累一切殊勝的善根，修習菩薩的各種微妙行為，進入眾生的內心沒有障礙，知道眾生的根效能成熟。
【English Translation】 English version: The shapes of those worlds are level and upright; some worlds abide according to the thoughts of sentient beings, some are covered, and some are tilted. In such worlds, all kinds of sentient beings, in all forms of life, can see this Night Goddess of Majestic Virtue (referring to a night goddess who can protect sentient beings with her majestic power), who universally saves all beings. At all times and in all places, according to the different lifespans of sentient beings, their different beliefs and preferences, their different appearances, languages, actions, and understanding abilities, she universally appears before them with the power of skillful means, subduing and guiding them according to their circumstances, causing them to mature. She causes the beings in hell to be free from all suffering and poison, causes the beings in the animal realm not to devour each other, causes the hungry ghosts in the realm of Yama not to have hunger and thirst, causes dragons and other beings to be free from all fear, causes the beings in the desire realm to be free from the fear of the desire realm, causes the beings in the human realm to be free from the fear of darkness, the fear of being slandered, the fear of a bad reputation, the fear of the masses, the fear of not being able to survive, the fear of death, the fear of falling into evil paths, the fear of severing good roots, the fear of losing the Bodhi mind, the fear of encountering evil teachers, the fear of being separated from good teachers, the fear of falling into the realm of the two vehicles, the fear of various births and deaths, the fear of living with different kinds of beings, the fear of being born in evil times, the fear of being born in evil races, the fear of creating evil karma, the fear of the obstacles of karma and afflictions, the fear of the various bondages of attachment to various appearances. She causes them to abandon all such fears and turn towards Bodhi (referring to the wisdom of enlightenment). Sudhana also saw all sentient beings: those born from eggs, those born from wombs, those born from moisture, those born by transformation, those with form, those without form, those with thought, those without thought, those neither with nor without thought, all universally appearing before them, constantly diligently protecting them; in order to accomplish the great vows of Bodhisattvas, to deeply enter the Samadhi power of Bodhisattvas (referring to the power of meditative concentration), to strengthen the supernatural powers of Bodhisattvas, to give rise to the practice and vows of Samantabhadra Bodhisattva, to expand the great ocean of compassion of Bodhisattvas, to obtain the unobstructed great compassion that universally covers sentient beings, to obtain the immeasurable joy and happiness that is universally given to sentient beings, to obtain the wisdom and skillful means that universally gather sentient beings, to obtain the supernatural powers of liberation and freedom of Bodhisattvas, to adorn and purify all Buddha lands, to awaken and understand all dharmas, to serve and make offerings to all Buddhas, to receive and uphold all the teachings of the Buddhas, to accumulate all supreme good roots, to cultivate all the wonderful practices of Bodhisattvas, to enter the minds of sentient beings without obstruction, and to know that the roots of sentient beings can mature.
凈一切眾生信解海故，破一切眾生無知闇故，得一切智清凈光明故。
爾時，善財童子見普救眾生威德夜神入調伏一切眾生解脫門，現不思議甚深境界神通力已，心大歡喜，踴躍無量，頭面作禮，一心瞻仰。時，彼夜神即舍菩薩種種相好妙莊嚴身，還複本形，而不捨其神通變化自在威力。
爾時，善財童子恭敬合掌，卻住一面，觀察夜神，以偈贊曰：
「我見仁尊今所現， 如是廣大神通力， 令我發生歡喜心， 即說妙偈而稱讚。 我見聖者廣大身， 殊勝妙寶莊嚴色， 譬如星月處空中， 難思相好皆微妙。 身放清凈光明輪， 量等無邊剎塵數， 種種色相皆殊妙， 普照十方無不遍。 于仁一一毛孔出， 等諸眾生心數光， 光中佛坐寶蓮華， 化現能滅眾生苦， 光中復出妙香云， 普熏一切眾生類， 復能普雨眾妙華， 普供十方一切佛。 眉放廣大光明聚， 寶光無垢等須彌， 普照十方世界中， 觸者令滅愚癡暗。 口常普放無垢光， 光輪廣大如千日， 普照十方諸世界， 毗盧遮那所行境。 眼放無垢光明雲， 光明晃耀如星月， 普照一切十方剎， 滅除三有諸癡翳。 仁所化現種種身， 其身相狀等眾
【現代漢語翻譯】 現代漢語譯本 凈化一切眾生的信解之海，破除一切眾生的無知黑暗，獲得一切智慧清凈光明。 當時，善財童子見到普救眾生威德夜神進入調伏一切眾生解脫之門，展現不可思議甚深境界的神通力后，心中無比歡喜，踴躍無量，頭面頂禮，一心瞻仰。這時，那位夜神隨即捨棄菩薩種種相好美妙莊嚴的身體，恢復原本的形貌，但不捨棄其神通變化自在的威力。 當時，善財童子恭敬合掌，退到一旁，觀察夜神，用偈頌讚嘆道： 『我見您尊者今日所展現的，如此廣大神通之力，令我生起歡喜之心，即說美妙偈頌而稱讚。 我見聖者您廣大的身軀，殊勝美妙的寶物莊嚴的色彩，譬如星月處在空中，難以思議的相好都非常微妙。 您身上放出清凈的光明輪，其量等同無邊剎土微塵數，種種色彩和形象都非常殊妙，普遍照耀十方沒有不遍及的地方。 在您每一個毛孔中，都發出等同於一切眾生心數的光芒，光芒中佛陀坐在寶蓮花上，化現能夠滅除眾生痛苦。 光芒中又出現美妙的香云，普遍薰染一切眾生種類，又能普遍降下各種美妙的花朵，普遍供養十方一切諸佛。 眉間放出廣大的光明聚集，寶光無垢如同須彌山（Mount Sumeru），普遍照耀十方世界中，接觸到的人都能滅除愚癡的黑暗。 口中常常普遍放出無垢的光芒，光輪廣大如同千個太陽，普遍照耀十方諸世界，是毗盧遮那佛（Vairocana）所行之處。 眼中放出無垢的光明雲，光明閃耀如同星月，普遍照耀一切十方剎土，滅除三有（欲界、色界、無色界）的各種癡暗。 您所化現的種種身軀，其身形相貌等同眾生
【English Translation】 English version Purifying the ocean of faith and understanding of all sentient beings, breaking the darkness of ignorance of all sentient beings, and attaining the pure light of all wisdom. At that time, Sudhana (善財童子) saw the Virtue Night Goddess Who Saves All Beings (普救眾生威德夜神) enter the gate of liberation that tames all sentient beings, and after manifesting inconceivable and profound spiritual powers, his heart was filled with great joy and boundless elation. He bowed his head to the ground and gazed at her with undivided attention. Then, the Night Goddess immediately relinquished her body adorned with various auspicious marks and exquisite decorations of a Bodhisattva, returning to her original form, but without abandoning her power of spiritual transformation and freedom. At that time, Sudhana respectfully joined his palms, stepped aside, observed the Night Goddess, and praised her with a verse: 'I see the venerable one's manifestation today, such vast spiritual power, causing joy to arise in my heart, and I now speak this wonderful verse in praise. I see the holy one's vast body, the superior and exquisite colors adorned with precious jewels, like the stars and moon in the sky, the inconceivable marks are all subtle and wonderful. From your body emanates a pure wheel of light, its measure equal to the number of dust particles in boundless lands, all kinds of colors and forms are extremely wonderful, universally illuminating the ten directions without exception. From each of your pores, light emanates equal to the number of minds of all sentient beings, in the light, Buddhas sit on jeweled lotuses, manifesting the ability to extinguish the suffering of sentient beings. In the light, wondrous clouds of incense also appear, universally perfuming all kinds of sentient beings, and also universally raining down various wondrous flowers, universally offering them to all Buddhas in the ten directions. From between your eyebrows emanates a vast gathering of light, the pure light like Mount Sumeru (須彌), universally illuminating the worlds in the ten directions, those who touch it have their darkness of ignorance extinguished. From your mouth constantly emanates pure light, the wheel of light as vast as a thousand suns, universally illuminating all the worlds in the ten directions, the realm where Vairocana (毗盧遮那) walks. From your eyes emanate pure clouds of light, the light shining like the stars and moon, universally illuminating all the lands in the ten directions, extinguishing the darkness of ignorance in the three realms of existence (欲界, 色界, 無色界). The various bodies you manifest, their forms and appearances are equal to those of sentient beings
生， 充滿十方法界中， 調伏無量眾生海。 分身普往遍十方， 悉現一切眾生前， 滅除王賊水火怖， 令心調伏生歡喜。 我承喜眼天神教， 念尊功德來奉事， 見尊毫相放光云， 圓明廣大無諸垢。 此光普照於十方， 悉滅眾生煩惱暗， 顯現種種神通力， 然後而來入我身。 我時遇此圓滿光， 身心安樂生歡喜， 得百總持三昧海， 普見十方善逝尊。 我于所有經行處， 悉見一切極微塵， 于彼一一極微中， 各見佛剎如塵數。 或有塵中無數剎， 一向雜染恒濁穢， 眾生無救受諸苦， 發聲悲嘆常號泣， 或有諸剎染凈雜， 眾生少樂多憂苦， 現佛獨覺聲聞形， 大悲往彼而救度。 有剎先凈后雜染， 男女端嚴皆可樂， 菩薩充滿具莊嚴， 住持無量諸佛法。 十方一一極微中， 皆有無量凈剎海， 毗盧遮那于往昔， 普修行海所莊嚴。 佛於十方一切剎， 悉坐最勝菩提場， 成等正覺現神通， 說法調伏群生類。 我見普救威德天， 其身普往無邊剎， 毗盧遮那境界中， 供事十方一切佛。」
爾時，善財童子說此偈已，白普救眾生威德神言：「希有聖者！乃能住此甚
【現代漢語翻譯】 現代漢語譯本 您（佛）的誕生，遍佈十方法界之中，調伏著無量眾生。您的分身普遍前往十方，顯現在一切眾生面前，消除王、賊、水、火帶來的恐懼，使他們的內心得到調伏，生起歡喜。我承蒙喜眼天神的教誨，唸誦您的功德前來侍奉您，見到您眉間的白毫相放出光芒，圓滿光明，廣大無垢。這光芒普照十方，消滅眾生的煩惱黑暗，顯現種種神通力量，然後進入我的身體。我當時遇到這圓滿的光芒，身心安樂，生起歡喜，獲得了百種總持和三昧的海洋，普遍見到十方善逝（佛）的尊容。我在所有經行的地方，都能看到一切極微小的塵埃，在每一個極微小的塵埃中，都能看到如塵埃數量般多的佛剎（佛的國土）。有些塵埃中有無數的佛剎，一直都是混雜污染、污濁不堪的，眾生無助地遭受各種痛苦，發出悲傷的嘆息和哭泣聲。有些佛剎是染污和清凈混雜的，眾生少有快樂，多有憂愁和痛苦，那裡顯現著佛、獨覺（辟支佛）、聲聞的形象，以大悲心前往救度他們。有些佛剎先是清凈，後來被污染，男女都端莊美麗，令人喜愛，菩薩充滿其中，具有莊嚴的儀態，住持著無量諸佛的教法。十方每一個極微小的塵埃中，都有無量清凈的佛剎海，毗盧遮那佛（Vairocana）在過去世，以普遍修行的功德所莊嚴。佛在十方一切佛剎中，都坐在最殊勝的菩提道場，成就正等正覺，顯現神通，說法調伏各種眾生。我見到普救威德天神，他的身體普遍前往無邊佛剎，在毗盧遮那佛的境界中，供養十方一切諸佛。」 這時，善財童子說完這首偈頌后，對普救眾生威德神說：「稀有啊，聖者！竟然能夠安住于如此甚深的境界之中！」
【English Translation】 English version Your (Buddha's) birth pervades the ten directions of the Dharma realms, subduing immeasurable beings. Your emanations go forth to all ten directions, appearing before all sentient beings, eliminating the fears of kings, thieves, water, and fire, causing their minds to be subdued and to generate joy. I, having received the teachings of the Joyful-Eyed Deva, come to serve you, reciting your merits, seeing the light emanating from the white hair between your eyebrows, perfectly bright, vast, and without impurities. This light shines universally in the ten directions, extinguishing the darkness of sentient beings' afflictions, manifesting various miraculous powers, and then entering my body. At that time, I encountered this perfect light, my body and mind were at peace, and joy arose. I obtained a hundred forms of Dharani (mantras) and the ocean of Samadhi (meditative absorption), and universally saw the honored forms of the Sugatas (Buddhas) in the ten directions. In all the places where I walk, I can see every minute dust particle, and in each of these minute dust particles, I can see Buddha-lands as numerous as dust particles. Some dust particles contain countless Buddha-lands, which are always mixed with defilement, turbid, and impure. Sentient beings are helpless, suffering all kinds of pain, uttering sorrowful sighs and cries. Some Buddha-lands are mixed with defilement and purity, where sentient beings have little joy and much sorrow and suffering. There, the forms of Buddhas, Pratyekabuddhas (Solitary Buddhas), and Sravakas (Hearers) appear, going forth with great compassion to save them. Some Buddha-lands are initially pure but later become defiled, where men and women are handsome and beautiful, and delightful. Bodhisattvas are abundant, possessing magnificent adornments, upholding the immeasurable teachings of all Buddhas. In each minute dust particle of the ten directions, there are immeasurable pure oceans of Buddha-lands, adorned by the universal practices of Vairocana (毗盧遮那) Buddha in the past. In all Buddha-lands of the ten directions, the Buddha sits in the most supreme Bodhi-mandala (enlightenment place), attaining perfect enlightenment, manifesting miraculous powers, and teaching the Dharma to subdue all kinds of beings. I see the Deva of Universal Salvation and Majestic Virtue, whose body goes forth to boundless Buddha-lands, making offerings to all Buddhas of the ten directions within the realm of Vairocana Buddha.」 At that time, after Sudhana (善財童子) had spoken this verse, he said to the Deva of Universal Salvation and Majestic Virtue, 「Rare indeed, O Holy One! You are able to abide in such a profound state!」
深解脫。得此解脫其已久如？本修何行而能清凈？」
夜神告言：「善男子！此處難知，一切世間天人二乘所不能測。何以故？此是住普賢菩薩行者境界故，隨順大悲藏者境界故，救護一切眾生者境界故，能凈一切三惡八難者境界故，能以無上清凈莊嚴一切佛剎者境界故，能於一切諸佛剎中紹繼佛種不斷者境界故，能持一切諸佛正法者境界故，能於一切劫修菩薩行成滿大愿海者境界故，能於一切法界海以清凈智光滅無明闇障者境界故，能以一念智慧光明普照一切三世方便海者境界故，我當承佛威力為汝宣說。善男子！乃往古世，過佛剎極微塵數劫，爾時有劫名無垢圓滿，世界名毗盧遮那威德吉祥，有須彌山極微塵數如來於中出現。其佛世界以一切香王摩尼寶金剛為體，以天龍宮殿眾寶莊嚴，住無垢光明摩尼王海上，其形正圓，清凈無垢；一切瓔珞嚴具帳云而覆其上，一切莊嚴摩尼輪山千匝圍繞，十萬億那由他四天下皆妙莊嚴；或有四天下惡業眾生於中止住，或有四天下雜業眾生於中止住，或有四天下善根眾生於中止住，或有四天下一向清凈諸大菩薩之所止住。善男子！彼界東際輪圍山側，有四天下名寶燈華幢，國界清凈，安隱豐樂，不藉耕耘而生稻粱，皆由往業勝力成熟；宮殿樓閣悉皆奇妙，諸如意樹處處行列
【現代漢語翻譯】 『深解脫（深刻的解脫）。獲得這種解脫已經多久了？原本修行什麼行為才能如此清凈？』 夜神回答說：『善男子！這個道理難以理解，一切世間的天人、二乘（聲聞和緣覺）都無法測度。為什麼呢？因為這是安住于普賢菩薩（象徵一切菩薩行愿的代表）行者的境界，是隨順大悲藏（菩薩的慈悲心）者的境界，是救護一切眾生者的境界，是能凈化一切三惡道（地獄、餓鬼、畜生）和八難（八種難以修行佛法的障礙）者的境界，是能以無上清凈莊嚴一切佛剎（佛所居住的清凈國土）者的境界，是能在一切諸佛剎中繼承佛種（佛法的傳承）不斷絕者的境界，是能持守一切諸佛正法（佛陀的教誨）者的境界，是能在一切劫（極長的時間單位）中修行菩薩行成就圓滿大愿海（菩薩的廣大誓願）者的境界，是能在一切法界海（宇宙萬法）中以清凈智慧之光滅除無明（對真理的無知）黑暗障礙者的境界，是能以一念智慧光明普照一切三世（過去、現在、未來）方便海（佛菩薩教化眾生的善巧方法）者的境界。我將承佛的威力為你宣說。善男子！在遙遠的過去，經過了佛剎極微塵數劫，那時有一個劫名為無垢圓滿，世界名為毗盧遮那威德吉祥，有須彌山（佛教宇宙觀中的中心山）極微塵數如來在那裡出現。那個佛世界以一切香王摩尼寶金剛為本體，以天龍宮殿眾寶莊嚴，安住在無垢光明摩尼王海上，其形狀正圓，清凈無垢；一切瓔珞（裝飾品）嚴具帳云覆蓋其上，一切莊嚴摩尼輪山千匝圍繞，十萬億那由他（極大的數字單位）四天下（佛教宇宙觀中的一個世界）都非常美妙莊嚴；有的四天下惡業眾生在那裡居住，有的四天下雜業眾生在那裡居住，有的四天下善根眾生在那裡居住，有的四天下一向清凈的大菩薩在那裡居住。善男子！那個世界的東邊輪圍山（環繞世界的山）旁邊，有四天下名為寶燈華幢，國界清凈，安穩豐樂，不需要耕種就能生長稻米，都是由於過去世的殊勝業力成熟所致；宮殿樓閣都非常奇妙，各種如意樹（能滿足願望的樹）處處排列。
【English Translation】 'Profound liberation. How long has it been since this liberation was attained? What practices were originally cultivated to achieve such purity?' The night deity replied, 'Good man! This is difficult to understand; all beings in the world, including gods, humans, and those of the two vehicles (Śrāvakas and Pratyekabuddhas), cannot fathom it. Why? Because this is the realm of those who abide in the practice of Samantabhadra Bodhisattva (representative of all Bodhisattva vows and practices), the realm of those who accord with the great treasury of compassion (the compassionate heart of Bodhisattvas), the realm of those who protect all sentient beings, the realm of those who can purify all three evil paths (hell, hungry ghosts, and animals) and eight difficulties (eight obstacles to practicing the Dharma), the realm of those who can adorn all Buddha-lands (pure lands where Buddhas reside) with supreme purity, the realm of those who can continue the Buddha lineage (the transmission of the Dharma) without interruption in all Buddha-lands, the realm of those who can uphold all the correct Dharma (teachings of the Buddha) of all Buddhas, the realm of those who can cultivate Bodhisattva practices in all kalpas (extremely long time units) and fulfill the great ocean of vows (the vast vows of Bodhisattvas), the realm of those who can extinguish the darkness of ignorance (ignorance of the truth) with the light of pure wisdom in all the ocean of the Dharma realm (the universe of all phenomena), the realm of those who can illuminate all the oceans of expedient means (skillful methods of Buddhas and Bodhisattvas to teach sentient beings) of the three times (past, present, and future) with the light of wisdom in a single thought. I will, by the power of the Buddha, explain it to you. Good man! In the distant past, after countless kalpas equal to the dust particles of Buddha-lands, there was a kalpa named Immaculate Perfection, and a world named Vairocana Majestic Auspiciousness, where countless Tathagatas equal to the dust particles of Mount Sumeru (the central mountain in Buddhist cosmology) appeared. That Buddha-world was made of all fragrant king mani-jewel vajra as its substance, adorned with heavenly dragon palaces and various treasures, residing on the ocean of immaculate light mani-king, its shape perfectly round, pure and immaculate; all kinds of ornaments and adornments covered it like clouds, and all the adorned mani-wheel mountains surrounded it a thousand times, and ten trillion nayutas (extremely large numerical units) of four continents (a world in Buddhist cosmology) were all wonderfully adorned; some four continents had sentient beings with evil karma residing there, some four continents had sentient beings with mixed karma residing there, some four continents had sentient beings with good roots residing there, and some four continents had great Bodhisattvas who were always pure residing there. Good man! On the eastern side of that world, next to the Cakravāla Mountains (mountains surrounding the world), there were four continents named Jewel Lamp Flower Banner, the land was pure, peaceful, and prosperous, rice and grains grew without cultivation, all due to the maturation of the superior power of past karma; palaces and pavilions were all wonderful, and various wish-fulfilling trees (trees that can fulfill wishes) were arranged everywhere.'
，種種香樹恒出香云，諸末香樹雨末香云，種種鬘樹恒出鬘云，種種華樹雨不思議眾妙華云，種種寶樹雨大摩尼珍奇妙寶，無量色光周匝照曜，諸音樂樹出諸音樂，隨風吹動演妙音聲，日月光明摩尼寶王普照一切，晝夜受樂，無時間斷。此四天下有百萬億那由他諸王國土，一一國土有千大河周匝圍繞，一一皆以妙華覆上，隨流漂動，出天樂音，一切寶樹列植其岸，種種珍奇以為嚴飾，舟船來往，稱情嬉戲，種種資緣，受用安樂。一一河間有百萬億城，一一城有百萬億那由他聚落，如是一切城邑聚落，各有無量百千億那由他宮殿園林，周匝圍繞以為眷屬。此四天下閻浮提中，有一國土名寶華燈，安隱豐樂，人民熾盛，宮殿嚴好，自在圓滿，其中眾生具行十善。有轉輪王于中出現，名毗盧遮那寶蓮華藏，于蓮華中欻然化生，三十二相莊嚴其身，七寶成就，王四天下，恒以正法教導群生。王有千子，端正勇健，威力自在，能伏怨敵，百萬億那由他宮人、采女以為眷屬。皆悉與王同種善根，同修諸行，同時誕生，同以寶飾瓔珞莊嚴，端正姝妙，猶如天女，身真金色，常放光明，諸毛孔中恒出妙香，良臣猛將具足十億。王有正妃名具足圓滿吉祥面，是王女寶，端嚴殊特，觀者無厭，最勝清凈，面板金色，目發紺青，言同梵音，身
有天香，常放光明照千由旬。其妃有女名普喜吉祥蓮華眼，形體端嚴，德行具足，相好圓滿，如轉輪王，眾生見者心無厭足。彼時，眾生壽命無量，或有不定而中夭者；種種形色，種種音聲，種種名字，種種族姓，長、短，大、小，勇、怯，愚、智，貧、富，苦、樂，信樂勝劣，無量品類，皆悉不同。時，或有人謂餘人言：『我身端正，汝形醜陋。』作是語已，互相毀辱，集不善業；以是業故，壽命色力一切樂事，悉皆損減。
大方廣佛華嚴經卷第十九 大正藏第 10 冊 No. 0293 大方廣佛華嚴經
大方廣佛華嚴經卷第二十
罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品
「爾時，寶華燈城北有菩提樹，名普光遍照法雲聲幢。以唸唸顯示一切如來莊嚴道場，金剛堅固摩尼寶王而為其根，一切摩尼以為其干，眾雜妙寶以為其葉，枝條華果次第分佈，並相稱可；四方、上、下圓滿莊嚴，放種種色寶焰光明；出妙音聲，演說一切諸佛如來自在神通甚深境界。于彼樹前有一香池，名寶華光法雷聲，香水盈滿，妙寶為岸，百萬億那由他寶樹圍繞，一一樹形如菩提樹，眾寶瓔珞周匝垂下。復有無量宮殿樓閣，眾寶所成，周遍道場以為嚴飾。彼香池內出大蓮華，名普現三世一切如
【現代漢語翻譯】 現代漢語譯本 有天香（天上的香氣），常常放出光明，照耀千里。他的妃子有一個女兒，名叫普喜吉祥蓮華眼（普遍喜悅、吉祥、蓮花般的眼睛），形體端莊美麗，德行圓滿，相貌美好，如同轉輪王（擁有統治世界的理想君主），眾生見到她都心生歡喜，沒有厭倦。那時，眾生的壽命是無量的，也有不定而中途夭折的；他們的形色、聲音、名字、族姓、長短、大小、勇敢怯懦、愚笨智慧、貧窮富裕、痛苦快樂、信仰的優劣，各種品類都各不相同。當時，有人對其他人說：『我的身體端正，你的樣子醜陋。』說了這樣的話后，互相詆譭侮辱，積累不善的業；因為這些業的緣故，壽命、容貌、力量和一切快樂的事情，都逐漸減少。 《大方廣佛華嚴經》卷第十九 大正藏第 10 冊 No. 0293 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第二十
罽賓國三藏般若奉詔譯入不思議解脫境界普賢行愿品
『那時，寶華燈城（寶華燈之城）的北面有一棵菩提樹，名叫普光遍照法雲聲幢（普遍光明照耀、法雲般的聲音旗幟）。它唸唸顯示一切如來（佛陀）的莊嚴道場，以金剛堅固的摩尼寶王（堅固無比的如意寶）為根，一切摩尼寶為樹幹，各種奇妙的寶物為樹葉，枝條花果依次分佈，相互協調；四方上下都圓滿莊嚴，放出各種顏色的寶焰光明；發出美妙的聲音，演說一切諸佛如來自在神通的深奧境界。在那棵樹前有一個香池，名叫寶華光法雷聲（寶華光芒、法雷般的聲音），香水充滿其中，以奇妙的寶物為岸，百萬億那由他（極大的數字）的寶樹圍繞著它，每一棵樹的形狀都像菩提樹，各種寶物瓔珞（裝飾品）周匝垂下。還有無量的宮殿樓閣，由各種寶物構成，遍佈道場作為裝飾。那個香池中生出巨大的蓮花，名叫普現三世一切如』
【English Translation】 English version There was a heavenly fragrance, constantly emitting light that illuminated thousands of yojanas (a unit of distance). His consort had a daughter named Puxi Jixiang Lianhua Yan (Universal Joy, Auspicious, Lotus-like Eyes), whose form was dignified and beautiful, her virtues complete, her appearance perfect, like a Chakravartin King (an ideal ruler who possesses the world), and all beings who saw her were filled with joy and never tired of looking at her. At that time, the lifespans of beings were immeasurable, and some died prematurely; they had various forms, various sounds, various names, various clans, long and short, large and small, brave and timid, foolish and wise, poor and rich, suffering and joyful, and various levels of faith, all of which were different. At that time, some people would say to others, 『My body is upright, and your form is ugly.』 After saying these words, they would insult and degrade each other, accumulating unwholesome karma; because of this karma, their lifespans, appearances, strength, and all joyful things would gradually diminish. The Avatamsaka Sutra, Volume 19 Taisho Tripitaka Volume 10, No. 0293, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 20
Translated by Prajna, Tripitaka Master of Kipin, under Imperial Decree, into the Inconceivable Liberation Realm, Universal Vows and Practices of Samantabhadra
『At that time, north of the city of Baohua Deng (Jewel Flower Lamp City), there was a Bodhi tree named Puguang Bianzhao Fayun Shengchuang (Universal Light Illuminating, Dharma Cloud Sound Banner). It displayed the adorned Bodhimanda (enlightenment place) of all Tathagatas (Buddhas) in every moment, with a Vajra-firm Mani Jewel King (an indestructible wish-fulfilling jewel) as its root, all Mani jewels as its trunk, various wonderful jewels as its leaves, branches, flowers, and fruits arranged in order, harmoniously; the four directions, above and below, were perfectly adorned, emitting light of various colored jewel flames; it produced wonderful sounds, expounding the profound realms of the unhindered supernatural powers of all Buddhas. In front of that tree was a fragrant pond named Baohua Guang Falei Sheng (Jewel Flower Light, Dharma Thunder Sound), filled with fragrant water, with banks of wonderful jewels, surrounded by millions of nayutas (extremely large numbers) of jewel trees, each tree shaped like a Bodhi tree, with various jewel ornaments hanging all around. There were also immeasurable palaces and pavilions, made of various jewels, adorning the Bodhimanda. From that fragrant pond emerged a great lotus flower, named Puxian Sanshi Yiqie Ru』
來莊嚴境界云，須彌山極微塵數如來於中出現。其第一佛名普智寶焰吉祥威德王，於此華上，最初得阿耨多羅三藐三菩提，無量千歲演說妙法，成熟眾生。其彼如來未成佛時，十千年中菩提樹王放大光明，顯現神通，成熟眾生。所謂：十千年前放凈光明，名一切眾生離垢燈，若有眾生遇斯光者，心自開悟，知十千年后佛當出現；九千年前放凈光明，名具足無垢吉祥藏，若有眾生遇斯光者，得清凈眼，見一切色，知九千年后佛當出現；八千年前放大光明，名一切眾生業果音聲，若有眾生遇斯光者，悉能自知業海差別、種種果報，知八千年后佛當出現；七千年前放大光明，名生一切善根音聲，若有眾生遇斯光者，一切善根悉皆圓滿，知七千年後佛當出現；六千年前放大光明，名佛不思議境界音聲，若有眾生遇斯光者，其心廣大，普得自在，知六千年后佛當出現；五千年前放大光明，名嚴凈一切佛剎音聲，若有眾生遇斯光者，悉見一切清凈佛土，知五千年後佛當出現；四千年前放大光明，名一切如來境界無雜亂燈，若有眾生遇斯光者，悉能深入如來境界，遍一切處往覲諸佛，知四千年後佛當出現；三千年前放大光明，名一切眾生普照三世現前燈，若有眾生遇斯光者，悉能現見一切如來諸本事海，知三千年后佛當出現；二千年
【現代漢語翻譯】 現代漢語譯本：
他們來到莊嚴的境界，如同須彌山那樣多的微塵數量的如來在那裡顯現。其中第一位佛名為普智寶焰吉祥威德王（意為具有普遍智慧、寶焰般光輝、吉祥和威嚴的王者），在這朵蓮花上，最初證得阿耨多羅三藐三菩提（意為無上正等正覺），在無量千年中演說微妙的佛法，使眾生得以成熟。那位如來在尚未成佛時，在十千年中，菩提樹王放出巨大的光明，顯現神通，使眾生得以成熟。具體來說：在十千年前放出清凈的光明，名為一切眾生離垢燈（意為使一切眾生遠離污垢的燈），如果有眾生遇到這光芒，內心自然開悟，知道一萬年后佛陀將會出現；在九千年前放出清凈的光明，名為具足無垢吉祥藏（意為具有圓滿無垢的吉祥寶藏），如果有眾生遇到這光芒，就能獲得清凈的眼睛，看到一切事物，知道九千年后佛陀將會出現；在八千年前放出巨大的光明，名為一切眾生業果音聲（意為一切眾生業力果報的聲音），如果有眾生遇到這光芒，都能自己知道業海的差別、種種果報，知道八千年后佛陀將會出現；在七千年前放出巨大的光明，名為生一切善根音聲（意為產生一切善根的聲音），如果有眾生遇到這光芒，一切善根都將圓滿，知道七千年後佛陀將會出現；在六千年前放出巨大的光明，名為佛不思議境界音聲（意為佛陀不可思議境界的聲音），如果有眾生遇到這光芒，內心將變得廣大，普遍獲得自在，知道六千年后佛陀將會出現；在五千年前放出巨大的光明，名為嚴凈一切佛剎音聲（意為莊嚴清凈一切佛土的聲音），如果有眾生遇到這光芒，都能看到一切清凈的佛土，知道五千年後佛陀將會出現；在四千年前放出巨大的光明，名為一切如來境界無雜亂燈（意為一切如來境界沒有雜亂的燈），如果有眾生遇到這光芒，都能深入如來的境界，遍及一切地方去拜見諸佛，知道四千年後佛陀將會出現；在三千年前放出巨大的光明，名為一切眾生普照三世現前燈（意為普遍照耀一切眾生過去、現在、未來三世的燈），如果有眾生遇到這光芒，都能親眼見到一切如來過去所作的種種事業，知道三千年后佛陀將會出現；在兩千年
【English Translation】 English version:
They come to the adorned realm, where countless Tathagatas, as numerous as the fine dust particles of Mount Sumeru, appear. The first Buddha among them is named Universal Wisdom Jewel Flame Auspicious Majestic King (meaning the king with universal wisdom, jewel-like flame, auspiciousness, and majesty). On this lotus flower, he initially attains Anuttara-samyak-sambodhi (meaning unsurpassed, right, and perfect enlightenment), and for immeasurable thousands of years, he expounds the wonderful Dharma, maturing sentient beings. Before that Tathagata became a Buddha, for ten thousand years, the Bodhi tree king emitted great light, manifesting supernatural powers, and maturing sentient beings. Specifically: ten thousand years before, it emitted pure light, named 'Lamp of All Beings Free from Defilement' (meaning the lamp that frees all beings from defilement). If any sentient being encounters this light, their mind will naturally awaken, knowing that the Buddha will appear ten thousand years later; nine thousand years before, it emitted pure light, named 'Complete and Immaculate Auspicious Treasury' (meaning the auspicious treasury that is complete and immaculate). If any sentient being encounters this light, they will gain pure eyes, seeing all things, knowing that the Buddha will appear nine thousand years later; eight thousand years before, it emitted great light, named 'Sound of the Karma and Results of All Beings' (meaning the sound of the karmic actions and their results of all beings). If any sentient being encounters this light, they will be able to know the differences in the sea of karma and the various results, knowing that the Buddha will appear eight thousand years later; seven thousand years before, it emitted great light, named 'Sound of Generating All Good Roots' (meaning the sound that generates all good roots). If any sentient being encounters this light, all good roots will be perfected, knowing that the Buddha will appear seven thousand years later; six thousand years before, it emitted great light, named 'Sound of the Inconceivable Realm of the Buddha' (meaning the sound of the inconceivable realm of the Buddha). If any sentient being encounters this light, their mind will become vast, universally attaining freedom, knowing that the Buddha will appear six thousand years later; five thousand years before, it emitted great light, named 'Sound of Adorning and Purifying All Buddha Lands' (meaning the sound of adorning and purifying all Buddha lands). If any sentient being encounters this light, they will see all pure Buddha lands, knowing that the Buddha will appear five thousand years later; four thousand years before, it emitted great light, named 'Lamp of the Realm of All Tathagatas Without Confusion' (meaning the lamp of the realm of all Tathagatas without confusion). If any sentient being encounters this light, they will be able to deeply enter the realm of the Tathagatas, going everywhere to pay homage to all Buddhas, knowing that the Buddha will appear four thousand years later; three thousand years before, it emitted great light, named 'Lamp of Universally Illuminating All Beings in the Three Times' (meaning the lamp that universally illuminates all beings in the past, present, and future). If any sentient being encounters this light, they will be able to see all the past deeds of all Tathagatas, knowing that the Buddha will appear three thousand years later; two thousand
前放大光明，名三世智電燈，若有眾生遇斯光者，則見一切如來過去相應行海，知二千年后佛當出現；一千年前放大光明，名如來無翳智慧燈，若有眾生遇斯光者，具足普眼，能見諸佛神通變化，凈一切剎，知一千年后佛當出現；一百年前放大光明，名令一切眾生皆得見佛集諸善根，若有眾生遇斯光者，則得成就見佛三昧，知百年後佛當出現；次七日前放大光明，名一切眾生大喜愛樂音，若有眾生遇斯光者，則得見佛，能生愛敬，知七日後佛當出現。善男子！如是種種無量無邊清凈光明，十千年中乃至七日調伏眾生，令其成熟。滿七日已，一切世界悉皆震動，純一清凈，無諸穢雜，唸唸普現十方一切清凈佛剎，亦現彼剎種種莊嚴，若有眾生根性淳熟，應見佛者，咸詣道場。爾時，彼世界中，一切輪圍、一切須彌、一切諸山、一切河海、一切大地、一切城邑、一切垣墻、一切宮殿、一切音樂、一切資具、一切瓔珞、一切語言，皆出音聲贊說一切諸佛如來神通境界變化莊嚴；又出一切香云、一切燒香云、一切末香云、一切涂香云、一切香摩尼形像云、一切摩尼衣云、一切寶焰云、一切焰藏云、一切瓔珞云、一切妙華云、一切音樂云、一切如來光明雲、一切如來圓光云、一切如來愿聲云、一切如來言音海云、一切如來種種相
【現代漢語翻譯】 現代漢語譯本： 先前放出大光明，名為三世智電燈，如果有眾生遇到這光明，就能見到一切如來過去相應的修行大海，知道兩千年後佛將出現；一千年前放出大光明，名為如來無翳智慧燈，如果有眾生遇到這光明，就具足普眼，能見到諸佛的神通變化，清凈一切佛土，知道一千年后佛將出現；一百年前放出大光明，名為令一切眾生都能見到佛，聚集各種善根，如果有眾生遇到這光明，就能成就見佛三昧（一種禪定狀態），知道一百年後佛將出現；接下來七天前放出大光明，名為一切眾生大喜愛樂音，如果有眾生遇到這光明，就能見到佛，能生起愛敬之心，知道七天後佛將出現。善男子！像這樣種種無量無邊的清凈光明，在十千年到七天的時間裡調伏眾生，使他們成熟。滿了七天後，一切世界都震動，純一清凈，沒有各種污穢雜亂，唸唸普遍顯現十方一切清凈佛土，也顯現那些佛土的種種莊嚴，如果有眾生根性淳熟，應該見到佛的，都前往道場。那時，那個世界中，一切輪圍（山脈），一切須彌（山），一切諸山，一切河海，一切大地，一切城邑，一切垣墻，一切宮殿，一切音樂，一切資具，一切瓔珞，一切語言，都發出聲音讚歎一切諸佛如來的神通境界變化莊嚴；又出現一切香云，一切燒香云，一切末香云，一切涂香云，一切香摩尼形像云，一切摩尼衣云，一切寶焰云，一切焰藏云，一切瓔珞云，一切妙華云，一切音樂云，一切如來光明雲，一切如來圓光云，一切如來愿聲云，一切如來言音海云，一切如來種種相。 現代漢語譯本： 先前放出大光明，名為三世智電燈，若有眾生遇此光明，則見一切如來過去相應行海，知二千年后佛當出現；一千年前放大光明，名為如來無翳智慧燈，若有眾生遇此光明，具足普眼，能見諸佛神通變化，凈一切剎，知一千年后佛當出現；一百年前放大光明，名為令一切眾生皆得見佛集諸善根，若有眾生遇此光明，則得成就見佛三昧，知百年後佛當出現；次七日前放大光明，名為一切眾生大喜愛樂音，若有眾生遇此光明，則得見佛，能生愛敬，知七日後佛當出現。善男子！如是種種無量無邊清凈光明，十千年中乃至七日調伏眾生，令其成熟。滿七日已，一切世界悉皆震動，純一清凈，無諸穢雜，唸唸普現十方一切清凈佛剎，亦現彼剎種種莊嚴，若有眾生根性淳熟，應見佛者，咸詣道場。爾時，彼世界中，一切輪圍、一切須彌、一切諸山、一切河海、一切大地、一切城邑、一切垣墻、一切宮殿、一切音樂、一切資具、一切瓔珞、一切語言，皆出音聲贊說一切諸佛如來神通境界變化莊嚴；又出一切香云、一切燒香云、一切末香云、一切涂香云、一切香摩尼形像云、一切摩尼衣云、一切寶焰云、一切焰藏云、一切瓔珞云、一切妙華云、一切音樂云、一切如來光明雲、一切如來圓光云、一切如來愿聲云、一切如來言音海云、一切如來種種相。
【English Translation】 English version: Previously, a great light is emitted, named 'Lamp of Wisdom of the Three Worlds,' if there are sentient beings who encounter this light, they will see the ocean of practices corresponding to all past Tathagatas (Buddhas), and know that a Buddha will appear after two thousand years; one thousand years before, a great light is emitted, named 'Lamp of the Tathagata's Unobstructed Wisdom,' if there are sentient beings who encounter this light, they will possess the Universal Eye, able to see the miraculous transformations of all Buddhas, purify all Buddha-lands, and know that a Buddha will appear after one thousand years; one hundred years before, a great light is emitted, named 'Enabling All Sentient Beings to See the Buddha and Gather All Good Roots,' if there are sentient beings who encounter this light, they will achieve the Samadhi (meditative state) of seeing the Buddha, and know that a Buddha will appear after one hundred years; then, seven days before, a great light is emitted, named 'Sound of Great Joy and Delight for All Sentient Beings,' if there are sentient beings who encounter this light, they will see the Buddha, be able to generate love and respect, and know that a Buddha will appear after seven days. Good man! Such are the various immeasurable and boundless pure lights, which for ten thousand years to seven days, tame sentient beings, causing them to mature. After seven days have passed, all worlds will shake, becoming purely clean, without any filth or impurity, and in every moment, all pure Buddha-lands of the ten directions will universally appear, and the various adornments of those lands will also appear. If there are sentient beings whose roots are mature and who should see the Buddha, they will all go to the Bodhi-mandala (place of enlightenment). At that time, in that world, all the wheel-enclosing mountains, all the Sumeru (Mount Meru), all the mountains, all the rivers and seas, all the lands, all the cities, all the walls, all the palaces, all the music, all the resources, all the ornaments, all the languages, will emit sounds praising the miraculous realms, transformations, and adornments of all Tathagatas; also, there will appear all clouds of incense, all clouds of burning incense, all clouds of powdered incense, all clouds of applied incense, all clouds of incense-mani (jewel) images, all clouds of mani clothing, all clouds of precious flames, all clouds of flame-treasuries, all clouds of ornaments, all clouds of wonderful flowers, all clouds of music, all clouds of the Tathagata's light, all clouds of the Tathagata's halo, all clouds of the Tathagata's vows, all clouds of the Tathagata's ocean of speech, all the various forms of the Tathagata. English version: Previously, a great light is emitted, named 'Lamp of Wisdom of the Three Worlds,' if there are sentient beings who encounter this light, they will see the ocean of practices corresponding to all past Tathagatas, and know that a Buddha will appear after two thousand years; one thousand years before, a great light is emitted, named 'Lamp of the Tathagata's Unobstructed Wisdom,' if there are sentient beings who encounter this light, they will possess the Universal Eye, able to see the miraculous transformations of all Buddhas, purify all Buddha-lands, and know that a Buddha will appear after one thousand years; one hundred years before, a great light is emitted, named 'Enabling All Sentient Beings to See the Buddha and Gather All Good Roots,' if there are sentient beings who encounter this light, they will achieve the Samadhi of seeing the Buddha, and know that a Buddha will appear after one hundred years; then, seven days before, a great light is emitted, named 'Sound of Great Joy and Delight for All Sentient Beings,' if there are sentient beings who encounter this light, they will see the Buddha, be able to generate love and respect, and know that a Buddha will appear after seven days. Good man! Such are the various immeasurable and boundless pure lights, which for ten thousand years to seven days, tame sentient beings, causing them to mature. After seven days have passed, all worlds will shake, becoming purely clean, without any filth or impurity, and in every moment, all pure Buddha-lands of the ten directions will universally appear, and the various adornments of those lands will also appear. If there are sentient beings whose roots are mature and who should see the Buddha, they will all go to the Bodhi-mandala. At that time, in that world, all the wheel-enclosing mountains, all the Sumeru, all the mountains, all the rivers and seas, all the lands, all the cities, all the walls, all the palaces, all the music, all the resources, all the ornaments, all the languages, will emit sounds praising the miraculous realms, transformations, and adornments of all Tathagatas; also, there will appear all clouds of incense, all clouds of burning incense, all clouds of powdered incense, all clouds of applied incense, all clouds of incense-mani images, all clouds of mani clothing, all clouds of precious flames, all clouds of flame-treasuries, all clouds of ornaments, all clouds of wonderful flowers, all clouds of music, all clouds of the Tathagata's light, all clouds of the Tathagata's halo, all clouds of the Tathagata's vows, all clouds of the Tathagata's ocean of speech, all the various forms of the Tathagata.
好色光明雲，顯示如來出現世間不思議相。善男子！此普現三世一切如來莊嚴境界大寶蓮華王，有十佛剎極微塵數妙寶蓮華以為眷屬，周匝圍繞。其諸蓮華一一臺上，皆有摩尼寶師子座；一一座上，皆有菩薩結跏趺坐。
「善男子！彼普智寶焰吉祥威德王如來於此成阿耨多羅三藐三菩提時，即於十方一切世界成阿耨多羅三藐三菩提，隨眾生心，悉現其前，為轉法輪。於一一世界，令無量眾生離惡道苦；令無量眾生生人天中；令無量眾生住于聲聞、辟支佛地；令無量眾產生就出離菩提之行；令無量眾產生就無垢勇猛幢菩提之行；令無量眾產生就清凈法光明菩提之行；令無量眾產生就威德清凈根菩提之行；令無量眾產生就隨順平等力菩提之行；令無量眾產生就現前入法城菩提之行；令無量眾產生就遍至一切處不可壞神通力菩提之行；令無量眾生普於十方一切如來、應、正等覺生希有心，安住平等菩提之行；令無量眾生安住三昧門菩提之行；令無量眾產生就緣一切清凈境界菩提之行；令無量眾生髮菩提心；令無量眾生住菩薩道修菩薩行；令無量眾生安住清凈波羅蜜道；令無量眾生住菩薩初地；令無量眾生安住菩薩二地、三地乃至十地；令無量眾生入于菩薩殊勝行愿；令無量眾生安住普賢清凈行愿。善男子！彼普智寶焰
【現代漢語翻譯】 現代漢語譯本 『好色光明雲』，顯示如來（Tathagata，佛的稱號）出現世間不可思議的景象。善男子！這普現三世一切如來莊嚴境界的大寶蓮華王，有十佛剎極微塵數（形容極多）的妙寶蓮華作為眷屬，周匝圍繞。這些蓮華的每一臺上，都有摩尼寶（如意寶珠）獅子座；每一座上，都有菩薩結跏趺坐（佛教修行姿勢）。 『善男子！』當普智寶焰吉祥威德王如來在此成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）時，即在十方一切世界成就阿耨多羅三藐三菩提，隨眾生的心意，都顯現在他們面前，為他們轉法輪（Dharmacakra，佛陀的教法）。在每一個世界，令無量眾生脫離惡道之苦；令無量眾生轉生人天之中；令無量眾生安住于聲聞（Sravaka，聽聞佛法而修行者）、辟支佛（Pratyekabuddha，獨自覺悟者）的境界；令無量眾產生就出離菩提（Bodhi，覺悟）的修行；令無量眾產生就無垢勇猛幢菩提的修行；令無量眾產生就清凈法光明菩提的修行；令無量眾產生就威德清凈根菩提的修行；令無量眾產生就隨順平等力菩提的修行；令無量眾產生就現前入法城菩提的修行；令無量眾產生就遍至一切處不可壞神通力菩提的修行；令無量眾生普遍對十方一切如來、應、正等覺（Tathagata, Arhat, Samyak-sambuddha，佛的三種稱號）生起稀有之心，安住于平等菩提的修行；令無量眾生安住於三昧門（Samadhi，禪定）菩提的修行；令無量眾產生就緣一切清凈境界菩提的修行；令無量眾生髮菩提心（Bodhicitta，求無上菩提之心）；令無量眾生安住菩薩道（Bodhisattva-yana，菩薩的修行道路）修菩薩行；令無量眾生安住清凈波羅蜜（Paramita，到達彼岸）道；令無量眾生安住菩薩初地（菩薩修行階位）；令無量眾生安住菩薩二地、三地乃至十地；令無量眾生進入菩薩殊勝的行愿；令無量眾生安住普賢（Samantabhadra，菩薩名）清凈的行愿。善男子！這普智寶焰
【English Translation】 English version 'Auspicious light clouds' manifest the inconceivable appearance of the Tathagata (the title of a Buddha) appearing in the world. Good man! This Great Jewel Lotus King, which universally manifests the adorned realms of all Tathagatas in the three times, has a retinue of countless exquisite jewel lotuses, as many as the fine dust particles in ten Buddha lands, surrounding it on all sides. On each of these lotus platforms, there is a mani jewel (wish-fulfilling jewel) lion throne; and on each throne, there is a Bodhisattva sitting in the lotus posture. 'Good man!' When the Tathagata, the King of Universal Wisdom, Jewel Flame, Auspicious Virtue, attains Anuttara-samyak-sambodhi (unexcelled, complete, and perfect enlightenment) here, he simultaneously attains Anuttara-samyak-sambodhi in all worlds of the ten directions. According to the minds of sentient beings, he appears before them all, turning the Dharma wheel (Dharmacakra, the Buddha's teachings). In each world, he causes countless sentient beings to be liberated from the suffering of evil paths; he causes countless sentient beings to be reborn among humans and gods; he causes countless sentient beings to abide in the stages of Sravakas (hearers of the Buddha's teachings) and Pratyekabuddhas (solitary realizers); he causes countless sentient beings to accomplish the practice of liberation Bodhi (enlightenment); he causes countless sentient beings to accomplish the practice of immaculate, courageous banner Bodhi; he causes countless sentient beings to accomplish the practice of pure Dharma light Bodhi; he causes countless sentient beings to accomplish the practice of majestic, pure root Bodhi; he causes countless sentient beings to accomplish the practice of compliant, equal power Bodhi; he causes countless sentient beings to accomplish the practice of directly entering the Dharma city Bodhi; he causes countless sentient beings to accomplish the practice of indestructible, miraculous power Bodhi that reaches everywhere; he causes countless sentient beings to universally generate a rare mind towards all Tathagatas, Arhats, and Samyak-sambuddhas (three titles of a Buddha) in the ten directions, and to abide in the practice of equal Bodhi; he causes countless sentient beings to abide in the practice of Samadhi (meditative absorption) gate Bodhi; he causes countless sentient beings to accomplish the practice of Bodhi that is conditioned by all pure realms; he causes countless sentient beings to generate Bodhicitta (the mind of enlightenment); he causes countless sentient beings to abide in the Bodhisattva-yana (the path of a Bodhisattva) and practice the Bodhisattva conduct; he causes countless sentient beings to abide in the pure Paramita (perfection) path; he causes countless sentient beings to abide in the first Bodhisattva stage; he causes countless sentient beings to abide in the second, third, and up to the tenth Bodhisattva stages; he causes countless sentient beings to enter the superior vows and practices of Bodhisattvas; he causes countless sentient beings to abide in the pure vows and practices of Samantabhadra (a Bodhisattva). Good man! This King of Universal Wisdom, Jewel Flame
吉祥威德王如來現如是等佛不思議自在神力轉法輪時，于彼一一諸世界中，隨其所應，唸唸調伏，教化成熟無量眾生。
「時，普賢菩薩知寶華燈王城中眾生自恃色貌及諸境界，放逸昏醉，而生憍慢；為欲調伏彼眾生故，化現妙身，端正殊特，往詣彼城。放大光明，普照一切，令彼聖王及諸妙寶、日月、星宿、寶樹、寶衣、摩尼、瓔珞、眾生身等一切光明威德端嚴悉皆不現；譬如日出，眾景奪曜，亦如聚墨對閻浮金。時，諸眾生各心念言：『此為是誰？為天？為梵？今放此光映蔽一切，令我等身所有威德光色端嚴皆不顯現，種種思惟無能解了。』
「爾時，普賢菩薩在彼輪王宮殿之上虛空中住，而告之言：『大王！當知今汝國中有佛出興，在普光遍照法雲聲幢菩提樹下。』時，輪王女普喜吉祥蓮華眼見普賢菩薩所現色身光明自在，及聞身上種種瓔珞諸莊嚴具所出妙音，生愛敬心，生歡喜心，生深信心，作如是念：『愿我所有一切善根，得如是身、如是莊嚴、如是相好、如是威儀、如是神通、如是威德。今此大聖能于眾生生死長夜黑闇之中放大光明，顯示如來出興於世，愿令於我亦得如是為諸眾生作智光明，破彼所有無知黑闇；愿我所在受生之處，常得不離此善知識。』
「善男子！時，毗盧遮那寶
【現代漢語翻譯】 現代漢語譯本：吉祥威德王如來（吉祥威德王如來：佛名）顯現如此等不可思議的自在神通力量，轉法輪時，在每一個世界中，都隨其所應，唸唸調伏，教化成熟無量眾生。 當時，普賢菩薩（普賢菩薩：菩薩名）知道寶華燈王城中的眾生，仗恃自己的容貌和各種境界，放縱昏昧，而生驕慢；爲了調伏這些眾生，就化現出美妙的身形，端正殊特，前往那座城市。放出大光明，普照一切，使那位聖王以及各種妙寶、日月、星宿、寶樹、寶衣、摩尼（摩尼：寶珠名）、瓔珞（瓔珞：裝飾品名）、眾生身體等一切光明威德端嚴都不能顯現；就像太陽出來，所有景物都失去光彩，也像一團墨對著閻浮金（閻浮金：一種金色）一樣。當時，眾生各自心中想：『這是誰？是天人？還是梵天？現在放出這樣的光芒，遮蔽一切，使我們身上所有的威德光色端嚴都不能顯現，種種思索都不能理解。』 這時，普賢菩薩在輪王（輪王：統治世界的君主）宮殿上方的虛空中住著，告訴他們說：『大王！應當知道現在你們國家有佛出世，在普光遍照法雲聲幢菩提樹（菩提樹：佛陀悟道的樹）下。』當時，輪王女兒普喜吉祥蓮華眼，看到普賢菩薩所顯現的色身光明自在，以及聽到身上各種瓔珞等莊嚴具所發出的美妙聲音，生起愛敬心，生起歡喜心，生起深信心，這樣想：『愿我所有一切善根，都能得到這樣的身體、這樣的莊嚴、這樣的相好、這樣的威儀、這樣的神通、這樣的威德。現在這位大聖能夠在眾生生死長夜的黑暗之中放出光明，顯示如來出世，愿我也可以這樣為眾生作智慧光明，破除他們所有的無知黑暗；愿我無論在何處受生，都能不離開這位善知識。』 善男子！當時，毗盧遮那寶（毗盧遮那寶：佛名）
【English Translation】 English version: When the Tathagata Auspicious Majestic King (Auspicious Majestic King Tathagata: Name of a Buddha) manifested such inconceivable, self-mastering spiritual powers and turned the Dharma wheel, in each and every world, according to what was appropriate, he subdued and taught countless sentient beings, maturing them in every moment. At that time, Bodhisattva Samantabhadra (Samantabhadra Bodhisattva: Name of a Bodhisattva) knew that the beings in the city of Jewel Flower Lamp King, relying on their own appearances and various realms, were indulging in dissipation and arrogance; in order to subdue these beings, he transformed into a wondrous form, upright and extraordinary, and went to that city. He emitted great light, illuminating everything, causing the holy king and all the precious jewels, sun, moon, stars, precious trees, precious garments, mani (mani: name of a jewel), necklaces (necklaces: name of ornaments), and the bodies of sentient beings, all their light, majestic virtue, and dignified beauty to disappear; just as when the sun rises, all the scenery loses its brilliance, or like a lump of ink against Jambudvipa gold (Jambudvipa gold: a type of gold). At that time, the beings each thought in their hearts: 'Who is this? Is it a deva? Or Brahma? Now emitting such light, obscuring everything, causing all the majestic virtue, light, and dignified beauty of our bodies to disappear, we cannot understand through any kind of thinking.' At that time, Bodhisattva Samantabhadra, dwelling in the void above the palace of the Wheel-Turning King (Wheel-Turning King: a monarch who rules the world), told them: 'Great King! You should know that now a Buddha has appeared in your country, under the Bodhi tree (Bodhi tree: the tree under which the Buddha attained enlightenment) of the Dharma Cloud Sound Banner that illuminates everywhere.' At that time, the Wheel-Turning King's daughter, Universal Joy Auspicious Lotus Eye, seeing the light and self-mastery of the form manifested by Bodhisattva Samantabhadra, and hearing the wonderful sounds emitted by the various ornaments and adornments on his body, gave rise to love and respect, gave rise to joy, gave rise to deep faith, and thought thus: 'May all my good roots attain such a body, such adornments, such marks and characteristics, such dignified conduct, such spiritual powers, such majestic virtue. Now this great sage is able to emit light in the darkness of the long night of sentient beings' birth and death, revealing the appearance of the Tathagata in the world, may I also be able to be the light of wisdom for sentient beings, breaking through all their darkness of ignorance; may I, wherever I am born, always be inseparable from this good teacher.' Good man! At that time, Vairocana Jewel (Vairocana Jewel: Name of a Buddha)
蓮華藏妙吉祥髻轉輪聖王與其寶女、千子、眷屬、大臣、輔佐、七寶、四兵及其城內無量人眾，前後圍繞，以王神力，俱升虛空，高一由旬，放大光明，照四天下，普使一切鹹得瞻仰，欲令眾生俱往見佛，以偈贊曰：
「『佛今已出於世間， 普救一切諸群品， 汝等宜應速發心， 往詣最勝導師所。 經于無量俱胝劫， 乃有如來興出世， 開示甚深微妙法， 普為利樂諸眾生。 佛觀一切諸世間， 顛倒無明常翳惑， 生死逼迫輪迴苦， 而起救護大悲心。 無數千萬俱胝劫， 修習種種菩提行， 成就最勝大悲心， 普滅一切眾生苦。 頭目耳鼻身手足， 如是一切皆能捨， 為證甘露佛菩提， 經于無量無邊劫。 過於無量俱胝劫， 出世導師難可遇， 見聞供養及親承， 一切獲益無空過。 我今與汝俱往詣， 觀彼最勝調御師， 為轉無上大法輪， 道樹降魔成正覺。 汝應觀佛妙色身， 放無邊際光明網， 種種妙色咸清凈， 除滅眾生惑苦暗。 從於一一毛孔中， 普放無數光明雲， 遍照一切諸群生， 咸令愛敬心歡喜。 汝等各各應思念， 發起廣大精進心， 即時
【現代漢語翻譯】 現代漢語譯本 蓮華藏妙吉祥髻轉輪聖王（蓮花寶藏，吉祥的頭飾，轉輪聖王）和他的寶女、千子、眷屬、大臣、輔佐、七寶、四兵以及城內無數民眾，前後簇擁著，憑藉他的神力，一同升到虛空，高一由旬（古印度長度單位，約12-15公里），放出巨大的光明，照耀四天下（指整個世界），讓所有人都能夠瞻仰，想要讓眾生都去見佛，用偈頌讚嘆道： 『佛陀現在已經出現在世間，普遍救度一切眾生，你們應當儘快發起求道之心，前往最殊勝的導師那裡。 經過無數億劫，才會有如來（佛的稱號）出現於世，開示甚深微妙的佛法，普遍爲了利益和安樂一切眾生。 佛陀觀察一切世間，眾生顛倒無明，常常被迷惑，被生老病死所逼迫，在輪迴中受苦，因此生起救護眾生的大悲心。 經過無數千萬億劫，修習種種菩提（覺悟）之行，成就最殊勝的大悲心，普遍滅除一切眾生的痛苦。 頭、眼睛、耳朵、鼻子、身體、手、腳，像這樣的一切都能捨棄，爲了證得甘露（不死）的佛菩提，經歷了無數無邊的劫數。 經過無數億劫，出世的導師難以遇到，能夠見到、聽到、供養和親近承侍，一切都能獲得利益，不會空過。 我現在和你們一同前往，去瞻仰那位最殊勝的調御師（佛的稱號），他爲了轉動無上的大法輪（佛法），在菩提樹下降伏魔障，成就正覺（完全的覺悟）。 你們應當觀看佛陀美妙的色身，放出無邊無際的光明網，種種美妙的色彩都清凈無染，能夠消除眾生的迷惑和痛苦的黑暗。 從每一個毛孔中，都普遍放出無數的光明雲，遍照一切眾生，使他們都生起愛敬和歡喜之心。 你們各自應當思考，發起廣大的精進之心，立即』
【English Translation】 English version King Lotus Treasury, Auspicious Crest, Wheel-Turning Sage King (Lotus Treasure, auspicious headdress, Wheel-Turning Sage King), along with his precious daughter, thousand sons, retinue, ministers, advisors, seven treasures, four divisions of troops, and countless people within the city, surrounded him from all sides. By his divine power, they all ascended into the sky, rising one yojana (an ancient Indian unit of distance, approximately 12-15 kilometers) high, emitting great light that illuminated the four continents (referring to the entire world), allowing everyone to behold it. He wished to lead all beings to see the Buddha, and praised him with verses: 'The Buddha has now appeared in the world, universally saving all beings. You should quickly arouse the mind of seeking the Way and go to the most supreme teacher. After countless kalpas (eons), a Tathagata (title of a Buddha) appears in the world, revealing the profound and subtle Dharma (Buddhist teachings), universally for the benefit and happiness of all beings. The Buddha observes all the worlds, where beings are deluded by ignorance, constantly confused, and oppressed by birth, old age, sickness, and death, suffering in the cycle of rebirth. Therefore, he arises with great compassion to protect all beings. Through countless millions of kalpas, he practiced various Bodhi (enlightenment) practices, achieving the most supreme great compassion, universally extinguishing the suffering of all beings. Head, eyes, ears, nose, body, hands, and feet, all such things he can give up. To attain the nectar (immortality) of Buddha's Bodhi, he has gone through countless immeasurable kalpas. After countless millions of kalpas, a teacher who appears in the world is difficult to encounter. To see, hear, make offerings, and attend upon him, all will gain benefit and not pass in vain. I will now go with you to behold that most supreme tamer (title of a Buddha), who, to turn the unsurpassed Dharma wheel (Buddhist teachings), subdued the demons under the Bodhi tree and attained perfect enlightenment (complete awakening). You should behold the Buddha's wondrous form, emitting an immeasurable net of light. All kinds of wondrous colors are pure and undefiled, able to dispel the darkness of delusion and suffering of beings. From each and every pore, countless clouds of light are universally emitted, illuminating all beings, causing them to generate love, respect, and joy. Each of you should contemplate, arouse the mind of great diligence, and immediately'
同詣彼如來， 親近至誠而供養。』
「爾時，轉輪聖王說偈贊佛，開悟國內一切眾生已，從輪王善根，出十千種大供養云，往詣道場，向如來所。所謂：出一切寶蓋云、一切華帳云、一切寶衣云、一切香海云、一切寶座云、一切寶幢云、一切宮殿云、一切妙華云、一切寶鈴網云、一切莊嚴具云，于虛空中周遍嚴飾。到已，頂禮普智寶焰吉祥威德王如來足，右繞無數百千萬匝，即于佛前，坐普照十方光明摩尼寶蓮華座。
「時，輪王女普喜吉祥蓮華眼即解身上一切瓔珞諸莊嚴具，持以奉散。時，莊嚴具于虛空中變成大摩尼寶蓋，有種種色摩尼寶網周匝垂下，一切龍王共所執持，一切宮殿于中間列，十種寶蓋眷屬圍繞，形如樓閣，內外清凈，諸瓔珞云遍覆其上，及諸寶樹、香海、摩尼、種種妙飾以為嚴好。於此蓋中有菩提樹，枝葉榮茂，普覆法界，唸唸示現無量莊嚴。毗盧遮那如來坐此樹下，有不可說不可說佛剎極微塵數菩薩前後圍繞，一切皆從普賢菩薩行愿出生，住諸菩薩不可思議無差別住；亦見一切諸世間主，合掌瞻仰，圍繞如來；亦見一切如來自在神通之力；又見一切諸劫次第世界成壞；又亦見彼一切世界一切諸佛出興次第；又亦見彼一切世界一一皆有普賢菩薩種種供養一切如來、種種調伏一切眾
【現代漢語翻譯】 現代漢語譯本 『一同前往那位如來（Tathagata，佛的稱號），以至誠之心親近並供養。』
『那時，轉輪聖王（Chakravartin，擁有統治世界的理想君主）以偈頌讚美佛陀，開悟國內一切眾生后，從輪王的善根中，生出十千種大供養云，前往道場，來到如來所在之處。這些供養云包括：一切寶蓋云、一切華帳云、一切寶衣云、一切香海云、一切寶座云、一切寶幢云、一切宮殿云、一切妙華云、一切寶鈴網云、一切莊嚴具云，在虛空中周遍嚴飾。到達后，頂禮普智寶焰吉祥威德王如來（Prajna-jyoti-shri-tejas-rajah Tathagata）的足，右繞無數百千萬匝，隨即在佛前，坐于普照十方光明摩尼寶蓮華座。
『當時，輪王女普喜吉祥蓮華眼（Samanta-shri-padma-netra）立即解下身上一切瓔珞和各種莊嚴具，持以奉散。這些莊嚴具在虛空中變成巨大的摩尼寶蓋，有各種顏色的摩尼寶網周匝垂下，一切龍王共同執持，一切宮殿在中間排列，十種寶蓋眷屬圍繞，形狀如同樓閣，內外清凈，各種瓔珞云遍覆其上，以及各種寶樹、香海、摩尼、各種美妙的裝飾品，非常莊嚴美好。在這個寶蓋中有一棵菩提樹，枝葉繁茂，普覆法界，唸唸示現無量莊嚴。毗盧遮那如來（Vairocana Tathagata）坐在這棵樹下，有不可說不可說佛剎極微塵數（無法計數）的菩薩前後圍繞，一切菩薩都從普賢菩薩（Samantabhadra Bodhisattva）的行愿中出生，安住于諸菩薩不可思議的無差別住；也見到一切諸世間主，合掌瞻仰，圍繞如來；也見到一切如來自在神通之力；又見到一切諸劫次第世界成壞；也見到一切世界一切諸佛出興的次第；也見到一切世界一一都有普賢菩薩以種種方式供養一切如來、種種調伏一切眾生。』
【English Translation】 English version 'Together they went to that Tathagata (the title of a Buddha), approached with utmost sincerity, and made offerings.'
'At that time, the Chakravartin (ideal universal ruler) praised the Buddha with verses, having enlightened all beings in his kingdom, from the root of the Chakravartin's merit, ten thousand kinds of great offering clouds arose, and they went to the Bodhimanda (place of enlightenment), to where the Tathagata was. These offering clouds included: clouds of all jeweled canopies, clouds of all flower curtains, clouds of all jeweled garments, clouds of all fragrant seas, clouds of all jeweled thrones, clouds of all jeweled banners, clouds of all palaces, clouds of all wondrous flowers, clouds of all jeweled bell nets, and clouds of all adornments, which adorned the entire space. Having arrived, they bowed at the feet of the Prajna-jyoti-shri-tejas-rajah Tathagata, circumambulated countless hundreds of thousands of times, and then sat before the Buddha on a lotus throne of mani jewels that illuminated the ten directions.
'At that time, the Chakravartin's daughter, Samanta-shri-padma-netra, immediately removed all the necklaces and various adornments from her body and offered them. These adornments transformed in the space into a great mani jeweled canopy, with mani jeweled nets of various colors hanging all around, held by all the Dragon Kings together, with all the palaces arranged in the middle, surrounded by ten kinds of canopies, shaped like pavilions, pure inside and out, with various clouds of necklaces covering them, as well as various jeweled trees, fragrant seas, mani jewels, and various exquisite decorations, making it extremely magnificent. Within this canopy was a Bodhi tree, with lush branches and leaves, covering the entire Dharma realm, constantly manifesting immeasurable adornments. Vairocana Tathagata sat under this tree, surrounded by an incalculable number of Bodhisattvas, all of whom arose from the vows and practices of Samantabhadra Bodhisattva, dwelling in the inconceivable non-dual abode of the Bodhisattvas; they also saw all the lords of the worlds, with palms joined, gazing up in reverence, surrounding the Tathagata; they also saw all the Tathagata's powers of free and unhindered spiritual abilities; they also saw the formation and destruction of all the worlds in successive kalpas; they also saw the order in which all the Buddhas appeared in all the worlds; and they also saw that in each of all the worlds, Samantabhadra Bodhisattva was making various offerings to all the Tathagatas and subduing all beings in various ways.'
生；又亦見彼一切菩薩及其自身莫不皆在普賢身中；亦見自身在一切如來前、一切普賢前、一切菩薩前、一切眾生前；又亦見彼一切世界，一一各有佛剎極微塵數世界種種際畔、種種任持、種種形狀、種種體性、種種安布、種種莊嚴、種種清凈、種種莊嚴云而覆其上、種種劫名、種種佛興、種種三世、種種方處、種種住法界、種種入法界、種種住虛空、種種菩薩莊嚴、種種菩薩住處、種種如來菩提場、種種如來神通力、種種如來師子座、種種如來大會海、種種如來眾差別、種種如來巧方便、種種如來轉法輪、種種如來妙音聲、種種如來言說海、種種如來契經云；既見是已，其心清凈，生大歡喜。
「時，彼如來為此女人說修多羅，名一切如來轉法輪音，十佛剎極微塵數修多羅而為眷屬。時，彼女人聞此經已，即得成就十千三昧門，身心柔軟，無有粗強，如初受胎，如始誕生，如娑羅樹初始生芽；彼三昧心柔軟可愛，亦復如是。所謂：現見一切佛三昧、普照一切剎三昧、深入一切三世門三昧、演說一切佛法輪三昧、了知一切佛愿海三昧、開悟一切眾生令出生死苦三昧、常愿破一切眾生闇三昧、常愿滅一切眾生苦三昧、常愿生一切眾生樂三昧、教化一切眾生不生疲厭三昧、一切菩薩住一切地自在莊嚴三昧、一切菩薩
【現代漢語翻譯】 現代漢語譯本：她還看到所有菩薩以及她自己，無一不在普賢（Samantabhadra，象徵菩薩行愿的菩薩）的身中；也看到自己在一切如來（Tathagata，佛的稱號）前、一切普賢前、一切菩薩前、一切眾生前；她還看到所有世界，每一個世界都有佛剎極微塵數（佛剎：佛所教化的國土；極微塵數：極其微小的塵埃的數量，形容極多）的世界，這些世界有種種邊界、種種支撐、種種形狀、種種體性、種種安布、種種莊嚴、種種清凈、種種莊嚴云覆蓋其上、種種劫名（劫：時間單位，極長的時間）、種種佛興、種種三世（過去、現在、未來）、種種方位、種種住法界（法界：宇宙萬法所依之處）、種種入法界、種種住虛空、種種菩薩莊嚴、種種菩薩住處、種種如來菩提場（菩提場：佛陀成道之處）、種種如來神通力、種種如來師子座（師子座：佛的座位，象徵威嚴）、種種如來大會海、種種如來眾差別、種種如來巧妙方便、種種如來轉法輪（轉法輪：佛陀宣講佛法）、種種如來美妙音聲、種種如來言說海、種種如來契經云（契經：佛陀所說的經典）；看到這些之後，她的心清凈，生起大歡喜。 當時，那位如來為這位女人宣說修多羅（Sutra，佛經），名為『一切如來轉法輪音』，有十佛剎極微塵數的修多羅作為眷屬。當時，這位女人聽聞此經后，立即成就了十千三昧門（三昧：禪定），身心柔軟，沒有粗糙強硬，如同初次受胎，如同剛剛誕生，如同娑羅樹（Sala，一種樹木）剛剛生出嫩芽；她的三昧心柔軟可愛，也是如此。這些三昧包括：現見一切佛三昧、普照一切剎三昧、深入一切三世門三昧、演說一切佛法輪三昧、了知一切佛愿海三昧、開悟一切眾生令出生死苦三昧、常愿破一切眾生黑暗三昧、常愿滅一切眾生痛苦三昧、常愿生一切眾生快樂三昧、教化一切眾生不生疲厭三昧、一切菩薩住一切地自在莊嚴三昧、一切菩薩...
【English Translation】 English version: She also saw all the Bodhisattvas and herself, all without exception, within the body of Samantabhadra (a Bodhisattva symbolizing the vows and practices of Bodhisattvas); she also saw herself before all the Tathagatas (a title for the Buddha), before all the Samantabhadras, before all the Bodhisattvas, and before all sentient beings; she also saw all the worlds, each world having as many worlds as there are fine dust particles in a Buddha-land (Buddha-land: the land where a Buddha teaches; fine dust particles: an extremely large number), with various boundaries, various supports, various shapes, various natures, various arrangements, various adornments, various purities, various clouds of adornment covering them, various eon names (eon: an extremely long period of time), various Buddhas appearing, various three times (past, present, future), various directions, various abidings in the Dharma realm (Dharma realm: the realm where all phenomena exist), various entries into the Dharma realm, various abidings in space, various Bodhisattva adornments, various Bodhisattva abodes, various Bodhi-grounds of the Tathagatas (Bodhi-ground: the place where the Buddha attained enlightenment), various supernormal powers of the Tathagatas, various lion thrones of the Tathagatas (lion throne: the seat of the Buddha, symbolizing majesty), various great assemblies of the Tathagatas, various differences among the Tathagata's assemblies, various skillful means of the Tathagatas, various turning of the Dharma wheel by the Tathagatas (turning the Dharma wheel: the Buddha's teaching of the Dharma), various wonderful sounds of the Tathagatas, various oceans of speech of the Tathagatas, various clouds of sutras of the Tathagatas (sutra: a Buddhist scripture); having seen these, her mind became pure, and she generated great joy. At that time, that Tathagata spoke a Sutra (Sutra: a Buddhist scripture) for this woman, named 'The Sound of All Tathagatas Turning the Dharma Wheel,' with as many Sutras as there are fine dust particles in ten Buddha-lands as its retinue. At that time, this woman, having heard this Sutra, immediately attained ten thousand Samadhi gates (Samadhi: meditative concentration), her body and mind became soft, without any roughness or hardness, like a fetus in its first conception, like a newborn, like a sprout just emerging from a Sala tree (Sala: a type of tree); her Samadhi mind was soft and lovely, just like that. These Samadhis include: the Samadhi of seeing all Buddhas, the Samadhi of illuminating all lands, the Samadhi of deeply entering the gates of all three times, the Samadhi of expounding the Dharma wheel of all Buddhas, the Samadhi of understanding the ocean of vows of all Buddhas, the Samadhi of enlightening all sentient beings to be liberated from the suffering of birth and death, the Samadhi of constantly wishing to break the darkness of all sentient beings, the Samadhi of constantly wishing to extinguish the suffering of all sentient beings, the Samadhi of constantly wishing to bring joy to all sentient beings, the Samadhi of teaching all sentient beings without weariness, the Samadhi of all Bodhisattvas abiding in all stages with free and adorned power, all Bodhisattvas...
無障礙幢三昧、普詣一切清凈佛剎三昧。得如是等十千三昧已，復得微細等引，謂：不動心、歡喜心、安慰心、普光照心、順善知識教心、緣甚深一切智心、隨順慈無量教行心、舍離一切執著心、不住一切世間境界心、深入如來境界心、普照一切佛色相海心、不散亂心、不飄動心、無障礙心、無高下心、無疲倦心、無退轉心、得自在心、離懈怠心、正念諸法自性心、安住一切法門海心、修行一切法門海心、了知一切眾生海心、救護一切眾生海心、普照一切世界海心、普生一切佛愿海心、悉破一切障礙山心、積集廣大福聚心、現見如來十力心、普照菩薩境界心、增長菩薩助道心、遍緣一切方海心。一心思惟觀察普賢所有大愿，發一切如來十佛剎極微塵數平等愿海。所謂：愿嚴凈一切佛國；愿成熟一切眾生；愿遍知一切法界；愿普入一切法界海；愿於一切佛剎，盡未來劫修菩薩行；愿盡未來際劫，不捨一切眾生；愿得親近一切如來；愿得承事一切善友，悉令歡喜；愿得供養一切如來，悉令遍滿；愿于唸唸中修菩薩行，增一切智無有間斷；發如是等十佛剎極微塵數愿海，成就普賢所有大愿。時，彼如來複為其女開示演說發心已來所種善根、所修妙行、所得大果，令其開悟，甚深信解，成就如來圓滿廣大所有愿海，一心趣向一
【現代漢語翻譯】 現代漢語譯本 無障礙幢三昧（一種禪定狀態，能無礙地進入各種境界）、普詣一切清凈佛剎三昧（一種禪定狀態，能普遍到達所有清凈的佛國）。獲得這些以及其他一萬種禪定之後，又獲得微細的等引（一種更深層次的禪定），即：不動心（內心平靜，不受外界干擾）、歡喜心（內心充滿喜悅）、安慰心（能安慰他人）、普光照心（內心光明，能照亮一切）、順善知識教心（樂於接受善知識的教導）、緣甚深一切智心（專注于深刻的智慧）、隨順慈無量教行心（遵循慈悲的教導和行為）、舍離一切執著心（放下所有執著）、不住一切世間境界心（不執著於世俗的境界）、深入如來境界心（深入理解如來的境界）、普照一切佛色相海心（能照見所有佛的莊嚴形象）、不散亂心（內心專注，不散亂）、不飄動心（內心穩定，不飄忽）、無障礙心（內心無障礙）、無高下心（內心平等，無高低之分）、無疲倦心（內心精力充沛，不疲倦）、無退轉心（內心堅定，不退轉）、得自在心（內心自由自在）、離懈怠心（內心精進，不懈怠）、正念諸法自性心（正確地覺知一切法的本質）、安住一切法門海心（安住於一切佛法的大海）、修行一切法門海心（修行一切佛法的大海）、了知一切眾生海心（瞭解一切眾生的心）、救護一切眾生海心（救護一切眾生）、普照一切世界海心（照亮一切世界）、普生一切佛愿海心（生起一切佛的願望）、悉破一切障礙山心（破除一切障礙）、積集廣大福聚心（積累廣大的福德）、現見如來十力心（親見如來的十種力量）、普照菩薩境界心（照亮菩薩的境界）、增長菩薩助道心（增長菩薩的修行）、遍緣一切方海心（普遍地緣起一切）。一心思維觀察普賢（菩薩名，象徵一切菩薩行愿的代表）所有的大愿，發起如來十佛剎極微塵數（數量極多）的平等愿海。所謂：愿莊嚴清凈一切佛國；愿成熟一切眾生；愿普遍瞭解一切法界；愿普遍進入一切法界海；愿在一切佛剎，盡未來劫修菩薩行；愿盡未來際劫，不捨一切眾生；愿得親近一切如來；愿得承事一切善友，使他們都歡喜；愿得供養一切如來，使供養遍滿；愿在念念中修菩薩行，增長一切智慧，沒有間斷；發起這些以及其他十佛剎極微塵數的愿海，成就普賢所有的大愿。這時，那位如來又為他的女兒開示演說從發心以來所種的善根、所修的妙行、所得的大果，使她開悟，產生深刻的信解，成就如來圓滿廣大的所有愿海，一心趣向一 現代漢語譯本
【English Translation】 English version The Samadhi of Unobstructed Banner (a state of meditation that allows one to enter various realms without hindrance), the Samadhi of Universally Reaching All Pure Buddha Lands (a state of meditation that allows one to universally reach all pure Buddha lands). Having attained these and ten thousand other samadhis, one further attains subtle equanimity, namely: an unmoving mind (a mind that is calm and undisturbed by external influences), a joyful mind (a mind filled with joy), a comforting mind (a mind that can comfort others), a mind of universal illumination (a mind that is bright and can illuminate everything), a mind that follows the teachings of good teachers (a mind that is willing to accept the teachings of good teachers), a mind that focuses on profound omniscience (a mind that focuses on profound wisdom), a mind that follows the teachings and practices of boundless compassion (a mind that follows the teachings and practices of compassion), a mind that abandons all attachments (a mind that lets go of all attachments), a mind that does not dwell in any worldly realms (a mind that does not cling to worldly realms), a mind that deeply enters the realm of the Tathagata (a mind that deeply understands the realm of the Tathagata), a mind that universally illuminates the ocean of all Buddha's forms (a mind that can see all the majestic forms of the Buddhas), a mind that is not scattered (a mind that is focused and not scattered), a mind that does not waver (a mind that is stable and does not waver), a mind without obstacles (a mind without obstacles), a mind without superiority or inferiority (a mind that is equal, without superiority or inferiority), a mind without fatigue (a mind that is energetic and not tired), a mind without regression (a mind that is firm and does not regress), a mind that attains freedom (a mind that is free), a mind that is free from laziness (a mind that is diligent and not lazy), a mind that correctly contemplates the self-nature of all dharmas (a mind that correctly perceives the essence of all dharmas), a mind that dwells in the ocean of all dharma gates (a mind that dwells in the ocean of all Buddhist teachings), a mind that practices the ocean of all dharma gates (a mind that practices the ocean of all Buddhist teachings), a mind that understands the ocean of all sentient beings (a mind that understands the minds of all sentient beings), a mind that protects the ocean of all sentient beings (a mind that protects all sentient beings), a mind that universally illuminates the ocean of all worlds (a mind that illuminates all worlds), a mind that universally generates the ocean of all Buddha's vows (a mind that generates all the vows of the Buddhas), a mind that completely shatters all mountains of obstacles (a mind that removes all obstacles), a mind that accumulates vast merit (a mind that accumulates vast merit), a mind that directly sees the ten powers of the Tathagata (a mind that directly sees the ten powers of the Tathagata), a mind that universally illuminates the realm of the Bodhisattvas (a mind that illuminates the realm of the Bodhisattvas), a mind that increases the Bodhisattva's path (a mind that increases the Bodhisattva's practice), a mind that pervades all directions (a mind that pervades all directions). With one mind, contemplate the great vows of Samantabhadra (a Bodhisattva, representing the embodiment of all Bodhisattva vows), and generate an ocean of equal vows as numerous as the fine dust particles in ten Buddha lands. Namely: may I purify all Buddha lands; may I mature all sentient beings; may I universally understand all dharma realms; may I universally enter the ocean of all dharma realms; may I practice the Bodhisattva path in all Buddha lands for the duration of future kalpas; may I not abandon all sentient beings for the duration of future kalpas; may I be able to be close to all Tathagatas; may I be able to serve all good friends, making them all happy; may I be able to make offerings to all Tathagatas, making the offerings complete; may I practice the Bodhisattva path in every moment, increasing all wisdom without interruption; generate these and other oceans of vows as numerous as the fine dust particles in ten Buddha lands, accomplishing all the great vows of Samantabhadra. At this time, that Tathagata further expounded to his daughter the roots of goodness she had planted since her initial aspiration, the wonderful practices she had cultivated, and the great fruits she had attained, enabling her to awaken, develop profound faith and understanding, accomplish the complete and vast ocean of all the Tathagata's vows, and wholeheartedly move towards one. English version
切智位。
「善男子！復於此前過十大劫，有世界名日輪光照摩尼王，佛號因陀羅幢吉祥相。時，此蓮華眼女于彼如來遺法之中，普賢菩薩勸其修補蓮華座上故壞佛像；既修補已，而復彩畫；既彩畫已，復寶莊嚴，發阿耨多羅三藐三菩提心。善男子！我念過去由普賢菩薩善知識故，種此善根；從是已來，不墮惡趣，常於一切天王、人王種族中生，一切生處身形殊妙，端正可喜，色相圓滿，令人樂見；常見於佛，常得親近普賢菩薩，令我憶持所得法門，乃至於今示導開悟，成熟於我，令生歡喜。
「善男子！于意云何？爾時毗盧遮那寶蓮華藏妙吉祥髻轉輪王者，豈異人乎？今彌勒菩薩是也。是時王妃具足圓滿吉祥面者，具足功德寂靜音海夜神是也，今所住處去此不遠。時普喜吉祥蓮華眼童女者，即我身是。我于昔時，身為童女，普賢菩薩勸我修補蓮華座像以為無上菩提因緣，令我發阿耨多羅三藐三菩提心。我于彼時初始發心，次復引導，令我得見普智寶焰吉祥威德王如來，解身瓔珞，散佛供養，見佛神變，聞佛說法，即得菩薩普現一切世間調伏眾生解脫門，從是得見須彌山極微塵數佛，我皆尊重恭敬供養，聽彼如來種種說法，聞法歡喜，依教修行，于唸唸中常得見彼一切如來及彼佛剎菩薩大會。
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【現代漢語翻譯】 現代漢語譯本 達到一切智慧的境界。
『善男子！再往前追溯過十個大劫，有一個世界名為日輪光照摩尼王，那裡的佛號為因陀羅幢吉祥相（Indra-dhvaja-mangala-lakshana，意為帝釋天旗幟般吉祥的相）。當時，這位蓮華眼女在那位如來的遺法中，受到普賢菩薩的勸導，修復了蓮花座上破損的佛像；修復之後，又進行彩繪；彩繪之後，又用珍寶加以莊嚴，併發起了無上正等正覺之心。善男子！我回憶過去，由於普賢菩薩這位善知識的緣故，種下了這個善根；從那時以來，我沒有墮入惡道，常常在一切天王、人王的種族中出生，一切出生之處身形都非常殊妙，端正可愛，色相圓滿，令人樂於見到；常常見到佛，常常能夠親近普賢菩薩，使我憶持所得到的法門，乃至到今天，都還在開示引導，啓發覺悟，成就我，使我生起歡喜心。
『善男子！你認為如何？那時毗盧遮那寶蓮華藏妙吉祥髻轉輪王（Vairocana-ratna-padma-garbha-mangala-kuta-chakravartin，意為毗盧遮那佛寶蓮花藏中吉祥髮髻的轉輪王）難道是別人嗎？就是現在的彌勒菩薩。那時王妃具足圓滿吉祥面者，就是具足功德寂靜音海夜神（Gunavati-shanta-ghosha-sagara-ratri-devi，意為具有功德，寂靜如海的音聲的夜神），她現在所住的地方離這裡不遠。那時普喜吉祥蓮華眼童女，就是我自身。我過去身為童女時，普賢菩薩勸我修復蓮花座像，以此作為無上菩提的因緣，使我發起了無上正等正覺之心。我那時最初發心，接著又受到引導，使我得見普智寶焰吉祥威德王如來（Samanta-jnana-ratna-jvāla-mangala-tejas-raja-tathagata，意為普遍智慧寶焰吉祥威德王如來），解下身上的瓔珞，散佈供養佛，見到佛的神變，聽聞佛的說法，當下就得到了菩薩普現一切世間調伏眾生解脫門，從此得見如須彌山極微塵數般的佛，我都尊重恭敬供養，聽那些如來說種種法，聞法歡喜，依教修行，在念念之中常常得見一切如來以及那些佛剎的菩薩大會。
【English Translation】 English version The position of all-knowing wisdom.
'Good man! Further back, beyond ten great kalpas, there was a world named Sun-Wheel-Light-Illuminating-Mani-King, and the Buddha there was named Indra-dhvaja-mangala-lakshana (Auspicious Sign of Indra's Banner). At that time, this Lotus-Eye maiden, within the Dharma left by that Tathagata, was encouraged by Samantabhadra Bodhisattva to repair the broken Buddha image on the lotus seat; after repairing it, she then painted it; after painting it, she further adorned it with treasures, and generated the mind of Anuttara-samyak-sambodhi. Good man! I recall that in the past, due to the good knowledge of Samantabhadra Bodhisattva, I planted this good root; since then, I have not fallen into evil realms, and I am always born among the lineages of all heavenly kings and human kings, and in all places of birth, my form is exceptionally wonderful, upright and pleasing, my appearance is complete, and people are happy to see me; I always see the Buddha, and I am always able to be close to Samantabhadra Bodhisattva, enabling me to remember the Dharma teachings I have received, and even to this day, I am still guiding and enlightening, maturing me, and causing me to generate joy.
'Good man! What do you think? Was the Wheel-Turning King named Vairocana-ratna-padma-garbha-mangala-kuta (Vairocana's Jewel Lotus Womb Auspicious Crown) at that time someone else? He is the current Maitreya Bodhisattva. The queen at that time, who had a complete and auspicious face, was the Night Goddess Gunavati-shanta-ghosha-sagara (Virtuous One, Peaceful Ocean of Sound), who now resides not far from here. The maiden named Praharsa-mangala-padma-netra (Joyful Auspicious Lotus Eye) at that time was myself. When I was a maiden in the past, Samantabhadra Bodhisattva encouraged me to repair the lotus seat image as a cause for unsurpassed Bodhi, causing me to generate the mind of Anuttara-samyak-sambodhi. At that time, I initially generated the mind, and then I was guided, enabling me to see the Tathagata Samanta-jnana-ratna-jvāla-mangala-tejas-raja (King of Universal Wisdom, Jewel Flame, Auspicious Majesty), I took off my necklace, scattered it as an offering to the Buddha, saw the Buddha's miraculous transformations, heard the Buddha's teachings, and immediately attained the Bodhisattva's liberation gate of universally appearing in all worlds to tame sentient beings, and from then on, I saw Buddhas as numerous as the fine dust particles of Mount Sumeru, and I respected, revered, and made offerings to them all, listened to those Tathagatas preach various Dharmas, rejoiced in hearing the Dharma, practiced according to the teachings, and in every moment, I always saw all those Tathagatas and the Bodhisattva assemblies in those Buddha lands.'
善男子！過彼毗盧遮那威德吉祥世界無垢圓滿劫已，次有世界，名摩尼輪種種妙色莊嚴，劫名大光，有五百佛于中出現，我皆承事恭敬供養，令其歡喜。其最初佛名大悲云幢，我為夜神，見佛出行，恭敬供養；次有佛出，名金剛那羅延幢，我為輪王，親近承事，恭敬供養。時，佛為我說修多羅，名一切佛出現，十佛剎極微塵數修多羅以為眷屬，我皆受持；次有佛出，名金剛無礙德，我于彼時為轉輪王，恭敬供養，其佛為我說修多羅，名普照一切眾生根，須彌山極微塵數修多羅而為眷屬，我皆受持；次有佛出，名火焰山吉祥莊嚴，我于彼時為長者女，供養恭敬，其佛為我說修多羅，名普照三世藏莊嚴閻浮提，極微塵數修多羅而為眷屬，我皆受持；次有佛出，名一切法海高勝王，我為天王，恭敬供養，其佛為我說修多羅，名分別一切法界智，五百修多羅而為眷屬，我皆受持；次有佛出，名甚深法吉祥海光，我于彼時為龍王女，雨如意摩尼寶云而為供養，其佛為我說修多羅，名速疾增長歡喜海，百萬億那由他修多羅而為眷屬，我皆受持；次有佛出，名寶峰光焰燈，我為海神，雨寶蓮華云，親近承事，恭敬供養，其佛為我說修多羅，名法界方便海光明，佛剎極微塵數修多羅而為眷屬，我皆受持；次有佛出，名功德海光照圓滿吉
祥，我于彼時為五通仙，現大神力，六千諸仙眷屬圍繞，雨妙香華高山峰云而為供養，其佛為我說修多羅，名無著法燈，六千修多羅而為眷屬，我皆受持；次有佛出，名毗盧遮那吉祥藏，我于彼時為主地神，名平等利益，與無量地神俱，雨一切寶樹云、一切寶藏云、一切寶瓔珞云、一切寶莊嚴云而為供養，其佛為我說修多羅，名出生一切如來智藏，無量修多羅而為眷屬，我皆聽聞，憶持不忘。
「善男子！如是次第五百如來，其最後佛名法界虛空寶山圓滿吉祥燈。我于彼時身為妓女，名可喜吉祥面；遇佛入城，歌舞供養，承佛威力，踴在空中，以千妙偈讚歎于佛；佛為於我放眉間光，名普照法界光明莊嚴，光照我身一切遍滿，我蒙光觸，即得解脫，名法界方便不退藏門。
「善男子！此世界中有如是等佛剎極微塵數劫，一切如來於中出現，我皆承事恭敬供養，令其歡喜；彼諸如來為我演說種種正法，我皆憶念，如法受持，乃至不忘一文一句；于彼一一諸如來所，稱揚讚歎一切佛法，為無量眾生廣作利益；于彼一一諸如來所，得現三世法界藏，住廣大法界身，得入一切智光明，入一切普賢行。善男子！我依一切智光明故，于唸唸中，見無量佛，既見佛已，先所未得、先所未見、先所未聞普賢菩薩所有妙行，
【現代漢語翻譯】 現代漢語譯本：祥啊，我在那時是五通仙人（擁有五種神通的仙人），展現大神力，有六千位仙人眷屬圍繞著我，降下美妙的香花，如同高山峰頂的雲彩一般，以此作為供養。那時的佛為我宣說了修多羅（佛經），名為『無著法燈』，有六千部修多羅作為眷屬，我都受持。之後，又有一位佛出世，名為毗盧遮那吉祥藏（光明遍照的吉祥寶藏），我那時是主地神，名為平等利益，與無數地神一起，降下一切寶樹云、一切寶藏云、一切寶瓔珞云、一切寶莊嚴云作為供養。那時的佛為我宣說了修多羅，名為『出生一切如來智藏』，有無數部修多羅作為眷屬，我都聽聞，憶持不忘。 善男子！像這樣依次有五百位如來出世，最後一位佛名為法界虛空寶山圓滿吉祥燈。我那時身為**，名為可喜吉祥面。遇到佛入城時，我歌舞供養，承蒙佛的威力，我躍升到空中，用千首美妙的偈頌讚嘆佛。佛為我放出眉間光，名為普照法界光明莊嚴，光芒照耀我的全身，我蒙受光芒的觸碰，立即得到解脫，名為法界方便不退藏門。 善男子！這個世界中有像這樣佛剎極微塵數劫（極其漫長的時間），一切如來都在其中出現，我都侍奉、恭敬、供養他們，使他們歡喜。那些如來為我演說種種正法，我都憶念，如法受持，甚至不忘記一個字一句。在那些每一位如來那裡，我都稱揚讚歎一切佛法，為無數眾生廣作利益。在那些每一位如來那裡，我得到顯現三世法界藏，安住廣大法界身，得以進入一切智光明，進入一切普賢行。善男子！我依靠一切智光明，在每一個念頭中，見到無數的佛。見到佛之後，我才得到之前未曾得到、之前未曾見到、之前未曾聽聞的普賢菩薩（象徵一切菩薩行愿的菩薩）所有微妙的修行。
【English Translation】 English version: 'O Auspicious One, at that time, I was a five-powers immortal (an immortal with five supernatural powers), displaying great divine power, surrounded by six thousand immortal attendants. I rained down wondrous fragrant flowers, like clouds on high mountain peaks, as offerings. The Buddha at that time spoke to me a Sutra (Buddhist scripture) named 『Unattached Dharma Lamp,』 with six thousand Sutras as its retinue, all of which I upheld. Subsequently, another Buddha appeared, named Vairocana Auspicious Treasury (the auspicious treasury of light that shines everywhere). At that time, I was the chief earth deity, named Equal Benefit, and together with countless earth deities, I rained down clouds of all precious trees, clouds of all precious treasures, clouds of all precious necklaces, and clouds of all precious adornments as offerings. That Buddha spoke to me a Sutra named 『Birth of All Tathagata Wisdom Treasury,』 with countless Sutras as its retinue, all of which I heard, remembered, and did not forget.' 'Good man! In this way, five hundred Tathagatas appeared in succession, the last of whom was named Dharma Realm Void Precious Mountain Perfect Auspicious Lamp. At that time, my body was a **, named Joyful Auspicious Face. When I encountered the Buddha entering the city, I offered songs and dances. By the Buddha』s power, I leaped into the air and praised the Buddha with a thousand wondrous verses. The Buddha emitted light from between his eyebrows, named Universal Illumination of the Dharma Realm Light Adornment. The light illuminated my entire body, and upon touching the light, I immediately attained liberation, named the Dharma Realm Expedient Non-Retreating Treasury Gate.' 'Good man! In this world, there are as many kalpas (eons) as the dust particles of Buddha lands, during which all Tathagatas appear. I have served, respected, and made offerings to them all, causing them to rejoice. Those Tathagatas have expounded various righteous Dharmas for me, all of which I have remembered, upheld according to the Dharma, and not forgotten even a single word or phrase. At each of those Tathagatas, I have praised and extolled all the Buddha Dharmas, extensively benefiting countless beings. At each of those Tathagatas, I have attained the manifestation of the Dharma Realm Treasury of the Three Times, dwelled in the vast Dharma Realm Body, gained entry into the light of all wisdom, and entered into all the practices of Samantabhadra (a bodhisattva symbolizing all bodhisattva vows and practices). Good man! Relying on the light of all wisdom, in every thought, I see countless Buddhas. Having seen the Buddhas, I then obtain the wondrous practices of Bodhisattva Samantabhadra, which I had not previously obtained, seen, or heard.'
悉得成就。何以故？以得一切智光明故，差別顯示無量無邊法界門故。」
爾時，普救眾生夜神欲重明此解脫門義，承佛威力，為善財童子而說偈言：
「善財汝應聽我說， 甚深難入難見法， 普光遍照於三世， 一切差別智明門。 如我初發菩提心， 勤求佛智諸功德， 所證無邊解脫門， 為汝宣揚應諦聽。 憶昔過剎極微劫， 時有劫名無垢輪， 剎號勝幢遍照燈， 莊嚴廣大無諸垢， 于中十力出世間， 量與須彌塵數等。 初佛寶焰吉祥光， 第二法王功德幢， 第三法幢福須彌， 第四無畏自在王， 第五佛名寂靜王， 第六佛名寂靜城， 第七如來名稱山， 第八導師須彌德， 第九佛號吉祥光， 第十名為月面佛。 於此十佛世尊所， 令我開悟最初門， 此後次第有十佛， 相續出興於世間。 最初佛號虛空住， 第二如來名普光， 三名出生住諸方， 第四如來正念海， 第五佛名高勝光， 第六世尊須彌云， 第七如來法焰光， 第八如來名稱山， 第九齣生蓮華王， 第十大悲法界華。 此十佛海光明照， 令我悟入第二門， 此後相續時無間， 次第復有十佛出。 第一如來光幢王，
【現代漢語翻譯】 現代漢語譯本 都能夠獲得成就。為什麼呢？因為獲得了遍知一切的智慧光明，能夠分別顯示無量無邊的法界之門。 這時，普救眾生夜神想要再次闡明這個解脫門的意義，憑藉佛陀的威神之力，為善財童子說了以下偈頌： 『善財啊，你應該聽我說，這甚深難入、難以見到的法，普光遍照於過去、現在、未來三世，是一切差別智慧的光明之門。 就像我最初發起菩提心時，勤奮追求佛陀的智慧和各種功德，所證悟的無邊解脫之門，現在為你宣揚，你應該仔細聽。 回憶過去，經過極其微小的劫數，那時有一個劫叫做無垢輪，剎土的名稱是勝幢遍照燈，莊嚴廣大沒有污垢。 其中有十位具有十力（佛的十種力量）的佛陀出世，數量如同須彌山微塵一樣多。 第一位佛陀名為寶焰吉祥光，第二位名為法王功德幢，第三位名為法幢福須彌，第四位名為無畏自在王， 第五位佛陀名為寂靜王，第六位佛陀名為寂靜城，第七位如來名為名稱山，第八位導師名為須彌德， 第九位佛陀名為吉祥光，第十位名為月面佛。 在這十位佛世尊那裡，使我開啟了最初的法門，此後依次又有十位佛陀，相繼出現在世間。 最初的佛陀名為虛空住，第二位如來名為普光，第三位名為出生住諸方，第四位如來名為正念海， 第五位佛陀名為高勝光，第六位世尊名為須彌云，第七位如來名為法焰光，第八位如來名為名稱山， 第九位名為出生蓮華王，第十位名為大悲法界華。 這十位佛陀的光明照耀，使我悟入了第二個法門，此後相續不斷，依次又有十位佛陀出現。 第一位如來名為光幢王，
【English Translation】 English version all attain accomplishment. Why? Because they have obtained the light of all-knowing wisdom, and can distinctly reveal the immeasurable and boundless gates of the Dharma realm. At that time, the Night Goddess Universally Saving Beings, wishing to further clarify the meaning of this liberation gate, by the power of the Buddha, spoke the following verses for Sudhana: 'Sudhana, you should listen to what I say, this profound, difficult to enter, and difficult to see Dharma, which universally illuminates the three worlds, is the gate of the light of all discriminating wisdom. Just as when I first aroused the Bodhi mind, diligently seeking the Buddha's wisdom and various merits, the boundless liberation gate that I realized, I now proclaim to you, you should listen carefully. Recalling the past, after countless extremely minute kalpas, there was a kalpa called Immaculate Wheel, and the land was named Victorious Banner Universally Illuminating Light, adorned and vast without any defilements. Within it, ten Buddhas with the ten powers (the ten powers of a Buddha) appeared in the world, their number like the dust of Mount Sumeru. The first Buddha was named Jewel Flame Auspicious Light, the second was named Dharma King Merit Banner, the third was named Dharma Banner Fortune Sumeru, the fourth was named Fearless Sovereign King, the fifth Buddha was named Tranquil King, the sixth Buddha was named Tranquil City, the seventh Tathagata was named Name Mountain, the eighth guide was named Sumeru Virtue, the ninth Buddha was named Auspicious Light, and the tenth was named Moon Face Buddha. At the place of these ten Buddha World Honored Ones, I was enabled to open the first gate, and after that, in succession, there were ten more Buddhas, appearing in the world one after another. The first Buddha was named Dwelling in Space, the second Tathagata was named Universal Light, the third was named Born Dwelling in All Directions, the fourth Tathagata was named Right Mindfulness Sea, the fifth Buddha was named High Victorious Light, the sixth World Honored One was named Sumeru Cloud, the seventh Tathagata was named Dharma Flame Light, the eighth Tathagata was named Name Mountain, the ninth was named Born Lotus King, and the tenth was named Great Compassion Dharma Realm Flower. The light of these ten Buddhas illuminated me, enabling me to enter the second gate, and after that, continuously, there were ten more Buddhas appearing in succession. The first Tathagata was named Light Banner King,
第二佛名智慧光， 第三佛名利益心， 第四如來帝吉祥， 第五如來名天智， 第六佛號尊慧王， 第七佛名智吉祥， 第八佛號光照王， 第九勇猛天行佛， 第十法界蓮華尊。 此十能顯廣大法， 令我成就第三門， 此後無間復值遇， 次第相續十佛出。 最初寶焰山吉祥， 第二功德吉祥佛， 第三佛號法光明， 第四佛名蓮華藏， 第五智月妙眼佛， 第六如來香寶光， 第七善逝須彌德， 八名乾闥婆光明， 第九摩尼藏王佛， 第十具足威德佛。 此後次第有十佛， 相續出興於世間。 最初佛號廣大智， 第二佛號寶光明， 第三如來功德云， 第四佛名最勝相， 第五苦行圓滿光， 第六佛號那羅延， 第七世尊須彌德， 第八功德輪圍王， 第九如來無勝幢， 第十佛名大樹王。 此後次第有十佛， 相續出興於世間。 初名帝德娑羅王， 二名普現世主身， 第三佛號高顯光， 第四佛名金剛光， 第五世尊地威德， 第六甚深法德王， 第七法海大智音， 第八佛號須彌幢， 第九如來智光照， 第十妙寶吉祥王。 此後次第有十佛， 相續出興於世間。 初梵光佛虛空音，
【現代漢語翻譯】 現代漢語譯本 第二位佛名為智慧光（Jnana-prabha）， 第三位佛名為利益心（Hita-citta），第四位如來名為帝吉祥（Sri-raja）， 第五位如來名為天智（Deva-jnana），第六位佛號為尊慧王（Muni-jnana-raja）， 第七位佛名為智吉祥（Jnana-sri），第八位佛號為光照王（Prabha-raja）， 第九位為勇猛天行佛（Vira-deva-gati），第十位為法界蓮華尊（Dharma-dhatu-padma）。 這十位佛能顯現廣大的佛法，令我成就第三解脫門， 此後無間斷地再次值遇，次第相續有十位佛出世。 最初一位名為寶焰山吉祥（Ratna-ketu-sri），第二位名為功德吉祥佛（Guna-sri-buddha）， 第三位佛號為法光明（Dharma-prabha），第四位佛名為蓮華藏（Padma-garbha）， 第五位為智月妙眼佛（Jnana-candra-subha-netra），第六位如來名為香寶光（Sugandha-ratna-prabha）， 第七位善逝名為須彌德（Sumeru-guna），第八位名為乾闥婆光明（Gandharva-prabha）， 第九位為摩尼藏王佛（Mani-garbha-raja-buddha），第十位為具足威德佛（Tejas-sampanna-buddha）。 此後次第有十位佛，相續出興於世間。 最初一位佛號為廣大智（Visala-jnana），第二位佛號為寶光明（Ratna-prabha）， 第三位如來名為功德云（Guna-megha），第四位佛名為最勝相（Uttama-rupa）， 第五位為苦行圓滿光（Tapas-paripurna-prabha），第六位佛號為那羅延（Narayana）， 第七位世尊名為須彌德（Sumeru-guna），第八位為功德輪圍王（Guna-cakra-raja）， 第九位如來名為無勝幢（Anuttara-dhvaja），第十位佛名為大樹王（Maha-vriksha-raja）。 此後次第有十位佛，相續出興於世間。 最初一位名為帝德娑羅王（Sri-tejas-sala-raja），第二位名為普現世主身（Sarva-loka-natha-kaya）， 第三位佛號為高顯光（Udgata-prabha），第四位佛名為金剛光（Vajra-prabha）， 第五位世尊名為地威德（Bhumi-tejas），第六位為甚深法德王（Gambhiradharma-guna-raja）， 第七位為法海大智音（Dharma-samudra-maha-jnana-ghosa），第八位佛號為須彌幢（Sumeru-dhvaja）， 第九位如來名為智光照（Jnana-prabha-aloka），第十位為妙寶吉祥王（Ratna-sri-raja）。 此後次第有十位佛，相續出興於世間。 最初一位為梵光佛虛空音（Brahma-prabha-buddha-akasha-ghosa），
【English Translation】 English version The second Buddha is named Jnana-prabha (Wisdom Light), The third Buddha is named Hita-citta (Beneficial Mind), the fourth Tathagata is named Sri-raja (Auspicious King), The fifth Tathagata is named Deva-jnana (Divine Wisdom), the sixth Buddha is called Muni-jnana-raja (Sage Wisdom King), The seventh Buddha is named Jnana-sri (Wisdom Auspicious), the eighth Buddha is called Prabha-raja (Light King), The ninth is Vira-deva-gati (Heroic Divine Conduct), the tenth is Dharma-dhatu-padma (Dharma Realm Lotus). These ten can reveal the vast Dharma, enabling me to achieve the third gate of liberation, After this, without interruption, I will encounter again, and successively ten Buddhas will appear. The first is named Ratna-ketu-sri (Jewel Flame Mountain Auspicious), the second is named Guna-sri-buddha (Merit Auspicious Buddha), The third Buddha is called Dharma-prabha (Dharma Light), the fourth Buddha is named Padma-garbha (Lotus Womb), The fifth is Jnana-candra-subha-netra (Wisdom Moon Beautiful Eye), the sixth Tathagata is named Sugandha-ratna-prabha (Fragrant Jewel Light), The seventh Sugata is named Sumeru-guna (Mount Meru Merit), the eighth is named Gandharva-prabha (Gandharva Light), The ninth is Mani-garbha-raja-buddha (Jewel Womb King Buddha), the tenth is Tejas-sampanna-buddha (Possessing Majestic Virtue Buddha). After this, there are successively ten Buddhas, who will continuously appear in the world. The first Buddha is called Visala-jnana (Vast Wisdom), the second Buddha is called Ratna-prabha (Jewel Light), The third Tathagata is named Guna-megha (Merit Cloud), the fourth Buddha is named Uttama-rupa (Supreme Form), The fifth is Tapas-paripurna-prabha (Perfect Light of Austerities), the sixth Buddha is called Narayana, The seventh World Honored One is named Sumeru-guna (Mount Meru Merit), the eighth is Guna-cakra-raja (Merit Wheel King), The ninth Tathagata is named Anuttara-dhvaja (Unsurpassed Banner), the tenth Buddha is named Maha-vriksha-raja (Great Tree King). After this, there are successively ten Buddhas, who will continuously appear in the world. The first is named Sri-tejas-sala-raja (Auspicious Majesty Sala King), the second is named Sarva-loka-natha-kaya (Body of the Lord of All Worlds), The third Buddha is called Udgata-prabha (Exalted Light), the fourth Buddha is named Vajra-prabha (Diamond Light), The fifth World Honored One is named Bhumi-tejas (Earth Majesty), the sixth is Gambhiradharma-guna-raja (Profound Dharma Virtue King), The seventh is Dharma-samudra-maha-jnana-ghosa (Ocean of Dharma Great Wisdom Sound), the eighth Buddha is called Sumeru-dhvaja (Mount Meru Banner), The ninth Tathagata is named Jnana-prabha-aloka (Wisdom Light Illumination), the tenth is Ratna-sri-raja (Jewel Auspicious King). After this, there are successively ten Buddhas, who will continuously appear in the world. The first is Brahma-prabha-buddha-akasha-ghosa (Brahma Light Buddha Space Sound),
第三法界像吉祥， 第四圓滿光明輪， 第五諸方智光幢， 六虛空燈七妙德， 第八遍照吉祥光， 第九福光寂靜德， 第十大悲云吉祥。 此後次第有十佛， 相續出興於世間。 初真諦力智光明， 二現一切眾生前， 第三名為高顯光， 第四佛號光明身， 第五善逝法出生， 第六名為速疾風， 第七世尊吉祥相， 第八如來勇猛幢， 第九佛名寶肢節， 第十普現三世光。 此後次第有十佛， 相續出興於世間。 初佛愿海吉祥燈， 二佛吉祥金剛山， 第三堅固須彌德， 第四佛名念幢王， 第五如來法智尊， 第六佛名般若燈， 第七佛號德光幢， 第八佛名廣大智， 第九智行法界門， 第十法海智吉祥。 此後次第有十佛， 相續出興於世間。 最初福山功德王， 次佛名為智吉祥， 第三如來法駕輪， 第四寶王吉祥佛， 第五功德輪吉祥， 第六普智焰光佛， 第七佛號須彌燈， 第八世尊迅疾光， 第九如來大寂聲， 第十佛名寂靜幢， 十一眾生吉祥燈， 十二大愿速吉祥， 十三無能勝力幢， 十四世尊智焰海。 皆於世間為上首， 普利一切諸眾生， 此後次第有十佛。
【現代漢語翻譯】 現代漢語譯本 第三法界之相是吉祥的， 第四是圓滿光明的輪， 第五是遍佈各方的智慧光幢， 第六是虛空之燈，第七是奇妙的功德， 第八是普照的吉祥之光， 第九是福光寂靜的功德， 第十是大悲云的吉祥。 此後依次有十位佛， 相繼出現於世間。 第一位是真諦力量的智慧光明， 第二位顯現在一切眾生面前， 第三位名為高顯光， 第四位佛號光明身， 第五位是善逝法出生， 第六位名為速疾風， 第七位世尊是吉祥之相， 第八位如來是勇猛之幢， 第九位佛名為寶肢節， 第十位是普現三世光。 此後依次有十位佛， 相繼出現於世間。 第一位佛是愿海吉祥燈， 第二位佛是吉祥金剛山， 第三位是堅固須彌德（須彌山，佛教宇宙觀中的中心山）， 第四位佛名爲念幢王， 第五位如來是法智尊， 第六位佛名為般若燈（般若，智慧）， 第七位佛號德光幢， 第八位佛名為廣大智， 第九位是智行法界門， 第十位是法海智吉祥。 此後依次有十位佛， 相繼出現於世間。 最初是福山功德王， 其次佛名為智吉祥， 第三位如來是法駕輪， 第四位是寶王吉祥佛， 第五位是功德輪吉祥， 第六位是普智焰光佛， 第七位佛號須彌燈， 第八位世尊是迅疾光， 第九位如來是大寂聲， 第十位佛名為寂靜幢， 第十一位是眾生吉祥燈， 第十二位是大愿速吉祥， 第十三位是無能勝力幢， 第十四位世尊是智焰海。 他們都是世間的領袖， 普遍利益一切眾生， 此後依次還有十位佛。
【English Translation】 English version The third is the auspicious image of the Dharma Realm, The fourth is the wheel of perfect bright light, The fifth is the banner of wisdom light in all directions, The sixth is the lamp of emptiness, the seventh is wondrous virtue, The eighth is the auspicious light that illuminates everywhere, The ninth is the virtue of peaceful light of blessings, The tenth is the auspiciousness of the great compassionate cloud. After this, there are ten Buddhas in succession, Appearing one after another in the world. The first is the wisdom light of the power of true meaning, The second appears before all sentient beings, The third is named High Manifest Light, The fourth Buddha is named Light Body, The fifth is the birth of the Well-Gone Dharma, The sixth is named Swift Wind, The seventh World Honored One is an auspicious sign, The eighth Tathagata is the banner of courage, The ninth Buddha is named Precious Limb Joint, The tenth is the light that manifests in the three times. After this, there are ten Buddhas in succession, Appearing one after another in the world. The first Buddha is the auspicious lamp of the ocean of vows, The second Buddha is the auspicious Vajra Mountain (Vajra, diamond or thunderbolt), The third is the steadfast virtue of Sumeru (Sumeru, the central world-mountain in Buddhist cosmology), The fourth Buddha is named King of Mindfulness Banner, The fifth Tathagata is the Honored One of Dharma Wisdom, The sixth Buddha is named Prajna Lamp (Prajna, wisdom), The seventh Buddha is named Virtue Light Banner, The eighth Buddha is named Vast Wisdom, The ninth is the gate of wisdom practice in the Dharma Realm, The tenth is the auspiciousness of the wisdom of the Dharma Ocean. After this, there are ten Buddhas in succession, Appearing one after another in the world. The first is the King of Merit of the Mountain of Blessings, The next Buddha is named Wisdom Auspicious, The third Tathagata is the Dharma Chariot Wheel, The fourth is the Auspicious Buddha King of Treasures, The fifth is the Auspicious Wheel of Merit, The sixth is the Buddha of Universal Wisdom Flame Light, The seventh Buddha is named Sumeru Lamp, The eighth World Honored One is Swift Light, The ninth Tathagata is the Great Peaceful Sound, The tenth Buddha is named Peaceful Banner, The eleventh is the Auspicious Lamp of Sentient Beings, The twelfth is the Great Vow Swift Auspicious, The thirteenth is the Invincible Power Banner, The fourteenth World Honored One is the Ocean of Wisdom Flame. They are all leaders in the world, Universally benefiting all sentient beings, After this, there are ten more Buddhas in succession.
相續出興於世間。 第一佛名法自在， 第二無著智如來， 第三世尊海慧音， 第四眾密音調御， 五名具足言辭佛， 第六妙音大吉祥， 第七佛智自在轉， 第八普現眾生前， 九等眾生吉祥身， 十名德賢自性山。 如是須彌塵數劫， 所有上首諸如來， 普為眾生作世燈， 我皆供養無空過。 復過佛剎極微數， 劫中所有諸如來， 我於一切咸供養， 入此甚深解脫海。 我于如是無邊劫， 修行得此解脫門， 汝今聞已速修行， 不久亦當如我得。
「善男子！我唯知此菩薩普現一切世間調伏眾生解脫門，如諸菩薩摩訶薩集無邊行海，發種種解心、現種種身、具種種根、滿種種愿、入種種三昧、起種種神通、成就種種方便、能作種種利益、游入種種智藏、照種種法門海、得種種法光明、往種種佛剎海、受種種佛灌頂、事種種善知識、悟種種解脫門、證種種自在心、起種種無作行、現種種難思色、順種種眾生心、起種種變化身、入種種菩薩地、知種種法因緣、離種種妄分別、依種種菩薩愿、持種種佛遺教，安住出生普賢妙行。而我云何能知、能說彼功德行？善男子！去此不遠菩提場中，有主夜神，名具足功德寂靜音海，坐星宿光幢摩尼王莊嚴寶
【現代漢語翻譯】 現代漢語譯本 相繼出現在世間。 第一位佛名為法自在（Dharma-svāmin，意為法的主宰），第二位是無著智如來（Asanga-jñāna-tathāgata，意為無礙智慧的如來）， 第三位世尊是海慧音（Sāgara-mati-ghoṣa，意為如海般智慧的聲音），第四位是眾密音調御（Samanta-guhya-ghoṣa-damaka，意為普遍秘密聲音的調御者）， 第五位名為具足言辭佛（Sampūrṇa-vacana-buddha，意為具有圓滿言辭的佛），第六位是妙音大吉祥（Mañjughoṣa-mahāśrī，意為美妙聲音的大吉祥）， 第七位佛是智自在轉（Jñāna-svāmin-pravartana，意為智慧自在運轉），第八位是普現眾生前（Sarva-sattva-prādurbhāva，意為普遍顯現在眾生面前）， 第九位是等眾生吉祥身（Sama-sattva-śrī-kāya，意為與眾生平等的吉祥身），第十位名為德賢自性山（Guṇa-bhadra-svabhāva-parvata，意為功德賢善的自性山）。 像這樣須彌山微塵數般的劫數中，所有最殊勝的如來， 普遍為眾生作世間的明燈，我都供養他們，沒有空過。 又經過比佛剎微塵數還多的劫數，所有其中的如來， 我對於一切都供養，進入這甚深的解脫之海。 我于如此無邊的劫數中，修行得到這解脫之門， 你現在聽聞后要趕快修行，不久也將像我一樣得到。
『善男子！我只知道這位菩薩普遍顯現在一切世間調伏眾生的解脫之門，就像諸位菩薩摩訶薩聚集無邊的修行之海，發起種種解脫之心、顯現種種身形、具足種種根器、圓滿種種願望、進入種種三昧、發起種種神通、成就種種方便、能作種種利益、游入種種智慧寶藏、照耀種種法門之海、得到種種法光明、前往種種佛剎之海、接受種種佛的灌頂、侍奉種種善知識、領悟種種解脫之門、證得種種自在之心、發起種種無作之行、顯現種種難以思議的色彩、順應種種眾生的心意、發起種種變化之身、進入種種菩薩的階位、了知種種法的因緣、遠離種種虛妄分別、依止種種菩薩的願力、持守種種佛的遺教，安住于出生普賢菩薩的微妙修行。而我怎麼能夠知道、能夠說出他們的功德和修行呢？善男子！從這裡不遠的菩提道場中，有一位主夜神，名為具足功德寂靜音海（Guṇa-sampanna-śānta-ghoṣa-sāgara），坐在星宿光幢摩尼王莊嚴寶座上，'
【English Translation】 English version They successively appear in the world. The first Buddha is named Dharma-svāmin (Lord of Dharma), the second is Asanga-jñāna-tathāgata (Tathagata of Unobstructed Wisdom), The third World Honored One is Sāgara-mati-ghoṣa (Sound of Ocean Wisdom), the fourth is Samanta-guhya-ghoṣa-damaka (Tamer of Universal Secret Sound), The fifth is named Sampūrṇa-vacana-buddha (Buddha of Complete Speech), the sixth is Mañjughoṣa-mahāśrī (Great Auspiciousness of Gentle Sound), The seventh Buddha is Jñāna-svāmin-pravartana (Turning of the Lord of Wisdom), the eighth is Sarva-sattva-prādurbhāva (Universal Manifestation Before All Beings), The ninth is Sama-sattva-śrī-kāya (Auspicious Body Equal to All Beings), the tenth is named Guṇa-bhadra-svabhāva-parvata (Mountain of Virtuous and Auspicious Nature). In such eons as numerous as the dust of Mount Sumeru, all the most supreme Tathagatas, Universally act as lamps for the world for all beings, I have made offerings to them all, without any passing in vain. And again, passing through eons more numerous than the dust of Buddha-lands, all the Tathagatas within, I have made offerings to all of them, entering this profound ocean of liberation. In such boundless eons, I have cultivated and attained this gate of liberation, Now that you have heard it, quickly cultivate, and soon you will also attain it as I have.
'Good man! I only know this Bodhisattva's gate of liberation of universally appearing in all worlds to tame beings, just like the Bodhisattva Mahasattvas gather in the boundless ocean of practice, generate various minds of liberation, manifest various forms, possess various faculties, fulfill various vows, enter various samadhis, generate various supernormal powers, accomplish various skillful means, can perform various benefits, travel into various treasuries of wisdom, illuminate various oceans of Dharma gates, obtain various lights of Dharma, go to various oceans of Buddha-lands, receive various Buddha's consecrations, serve various good teachers, realize various gates of liberation, attain various minds of freedom, generate various non-action practices, manifest various inconceivable colors, accord with the minds of various beings, generate various transformation bodies, enter various Bodhisattva stages, know various causes and conditions of Dharma, depart from various false discriminations, rely on various Bodhisattva vows, uphold various Buddha's teachings, and abide in the birth of Samantabhadra's wonderful practice. How can I know or speak of their merits and practices? Good man! Not far from here in the Bodhi field, there is a night-ruling deity named Guṇa-sampanna-śānta-ghoṣa-sāgara (Ocean of Peaceful Sound of Complete Merit), sitting on a jeweled throne adorned with the light of stars and the banner of Mani King.'
蓮華藏師子之座，百萬阿僧祇夜神以為眷屬，前後圍繞。汝詣彼問菩薩云何學菩薩行、修菩薩道？」
時，善財童子頂禮其足，繞無數匝，慇勤瞻仰，一心戀慕，辭退而去。
大方廣佛華嚴經卷第二十 大正藏第 10 冊 No. 0293 大方廣佛華嚴經
大方廣佛華嚴經卷第二十一
罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品
爾時，善財童子于普救眾生威德吉祥夜神所，聞菩薩普現一切世間調伏眾生解脫門，及得一切如來現前三昧、超出一切眾生莊嚴三昧，得如是等十千三昧，皆悉修習，起深信解，光明普照，周遍隨順，趣入游履，廣大出生，自在作用。漸次前行，往詣具足功德寂靜音海夜神所，頂禮其足，繞無數匝，合掌恭敬，而作是言：「聖者！我已先發阿耨多羅三藐三菩提心。我依善知識故，學菩薩行、修菩薩行、入菩薩行、住菩薩行。我願出生一切智海不思議法，唯愿慈哀，為我宣說菩薩云何學菩薩行，云何修菩薩道。」
時，彼夜神告善財言：「善哉！善哉！善男子！汝能依止諸善知識，求菩薩行。善男子！我得菩薩唸唸出生廣大歡喜莊嚴解脫門。」
善財言：「大聖！此解脫門為何事業？行何境界？修何方便？作何觀察？」
【現代漢語翻譯】 現代漢語譯本：蓮花藏獅子座上，有百萬阿僧祇（無數）夜神作為眷屬，前後圍繞。你到那裡去問菩薩，如何學習菩薩的修行，如何修持菩薩之道？ 當時，善財童子頂禮夜神的雙足，繞行無數圈，恭敬地瞻仰，一心依戀不捨，然後告辭離去。
《大方廣佛華嚴經》卷第二十 大正藏第 10 冊 No. 0293 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第二十一 罽賓國三藏般若奉詔譯入《不思議解脫境界普賢行愿品》
當時，善財童子在普救眾生威德吉祥夜神那裡，聽聞了菩薩普遍顯現在一切世間調伏眾生的解脫法門，以及獲得一切如來現前三昧（禪定），超越一切眾生莊嚴三昧，獲得如此等等一萬種三昧，都全部修習，生起深刻的信解，光明普照，周遍隨順，趣入遊歷，廣大出生，自在作用。他逐漸向前行進，前往具足功德寂靜音海夜神那裡，頂禮夜神的雙足，繞行無數圈，合掌恭敬，說道：『聖者！我已先發了阿耨多羅三藐三菩提心（無上正等正覺之心）。我依靠善知識的教導，學習菩薩的修行，修持菩薩的修行，進入菩薩的修行，安住于菩薩的修行。我願出生一切智慧之海不可思議的法，唯愿您慈悲哀憫，為我宣說菩薩如何學習菩薩的修行，如何修持菩薩之道。』 當時，那位夜神告訴善財童子說：『好啊！好啊！善男子！你能夠依止各位善知識，尋求菩薩的修行。善男子！我獲得了菩薩唸唸出生廣大歡喜莊嚴解脫法門。』 善財童子說：『大聖！這個解脫法門是做什麼的？它的境界是什麼？修持它有什麼方便？應該如何觀察？』
【English Translation】 English version: On the Lion Throne of the Lotus Treasury, there are millions of Asamkhya (countless) night deities as attendants, surrounding it from all sides. Go there and ask the Bodhisattva how to learn the practice of a Bodhisattva and how to cultivate the path of a Bodhisattva? At that time, Sudhana Kumara bowed at the feet of the night deity, circumambulated countless times, gazed with reverence, and with a heart full of longing, bid farewell and departed.
The Avatamsaka Sutra, Scroll 20 Taisho Tripitaka Volume 10, No. 0293, The Avatamsaka Sutra
The Avatamsaka Sutra, Scroll 21 Translated by Prajna, Tripitaka Master of Kipin, under Imperial Decree, into the Chapter on the Inconceivable Realm of Liberation and the Vows and Practices of Samantabhadra
At that time, Sudhana Kumara, at the place of the night deity named Universal Savior of Beings with Majestic Virtue and Auspiciousness, heard about the Bodhisattva's liberation door of universally appearing in all worlds to tame beings, as well as obtaining all the Samadhis (meditative states) of the Tathagatas (Buddhas) appearing before him, surpassing all the Samadhis of the adornment of beings, obtaining ten thousand such Samadhis, all of which he practiced, giving rise to deep faith and understanding, with light shining everywhere, universally conforming, entering and traversing, greatly arising, and acting freely. He gradually proceeded forward, going to the place of the night deity named Tranquil Sound Ocean of Complete Merits, bowed at the deity's feet, circumambulated countless times, joined his palms in reverence, and said: 'Holy One! I have already generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment). I rely on the guidance of good teachers to learn the practice of a Bodhisattva, cultivate the practice of a Bodhisattva, enter the practice of a Bodhisattva, and abide in the practice of a Bodhisattva. I wish to give rise to the inconceivable Dharma of the ocean of all wisdom. I beseech you to have compassion and explain to me how a Bodhisattva learns the practice of a Bodhisattva and how to cultivate the path of a Bodhisattva.' At that time, the night deity said to Sudhana: 'Excellent! Excellent! Good man! You are able to rely on all good teachers to seek the practice of a Bodhisattva. Good man! I have obtained the liberation door of the Bodhisattva's arising of great joy and adornment in every thought.' Sudhana said: 'Great Sage! What is the function of this liberation door? What is its realm? What are the skillful means for cultivating it? What kind of observation should be made?'
夜神言：「善男子！我發起清凈平等樂欲心，我發起離一切世間塵垢清凈堅固莊嚴心，我發起於一切事難作能作決定不退心，我發起莊嚴一切功德寶山猶如須彌處金輪上永不傾動心，我發起於一切處無所住著心，我發起普現一切眾生前皆能救護心，我發起見一切佛海無有厭足心，我發起求一切菩薩清凈願力心，我發起住普遍大智光明海心，我發起令一切眾生超過憂惱生死曠野心，我發起令一切眾生舍離愁嘆眾苦心，我發起令一切眾生舍離種種不可意色、聲、香、味、觸、法心，我發起令一切眾生舍離種種恩愛別離、怨憎會苦心，我發起令一切眾生舍離種種惡業因緣、愚癡等苦心，我發起與一切惡趣險難眾生作救護心，我發起令一切眾生出生死苦顯示正道心，我發起令一切眾生舍離生老病死等苦心，我發起令一切眾產生就如來無上法樂心，我發起令一切眾生皆受清凈大喜樂心，我發起令一切眾生修行正行無厄難心。發是心已，復為說法，令其漸至一切智地，所謂：若見眾生樂著所住宮殿、屋宅，我為說法，令其了達諸法本性，離諸執著；若見眾生戀著父母、兄弟、親屬，我為說法，令其得入諸佛菩薩清凈眾會；若見眾生戀著妻子，情無舍離，我為說法，令其舍離生死愛染，起大悲心，於一切眾生平等無二；若見眾生戀著
【現代漢語翻譯】 現代漢語譯本 夜神說：『善男子！我發起清凈平等喜樂的願望，我發起遠離一切世間塵垢、清凈堅固莊嚴的願望，我發起對於一切難事都能做到、決定不退轉的願望，我發起莊嚴一切功德寶山，使其猶如須彌山（Mount Sumeru，佛教宇宙觀中的中心山）般穩固，處於金輪之上永不傾動的願望，我發起在一切處都無所執著的願望，我發起普遍顯現在一切眾生面前都能救護他們的願望，我發起見到一切佛海（Buddha-seas，指佛的無量功德）而沒有厭倦滿足的願望，我發起尋求一切菩薩清凈願力的願望，我發起安住于普遍大智慧光明海的願望，我發起令一切眾生超越憂愁煩惱、生死曠野的願望，我發起令一切眾生舍離憂愁嘆息的種種痛苦的願望，我發起令一切眾生舍離種種不稱心如意的色、聲、香、味、觸、法（rupa, sabda, gandha, rasa, sparsa, dharma，佛教中的六種感官對像）的願望，我發起令一切眾生舍離種種恩愛別離、怨恨相遇的痛苦的願望，我發起令一切眾生舍離種種惡業因緣、愚癡等痛苦的願望，我發起為一切惡趣險難的眾生作救護的願望，我發起令一切眾生脫離生死苦海、顯示正道的願望，我發起令一切眾生舍離生老病死等痛苦的願望，我發起令一切眾產生就如來無上法樂的願望，我發起令一切眾生都接受清凈大喜樂的願望，我發起令一切眾生修行正道而沒有厄難的願望。』 發起這些願望后，夜神又為他們說法，使他們逐漸達到一切智地（sarvajna-bhumi，佛的智慧境界），即：如果看到眾生貪戀所居住的宮殿、房屋，我就為他們說法，使他們了達諸法（dharma，佛教的真理）的本性，遠離一切執著；如果看到眾生貪戀父母、兄弟、親屬，我就為他們說法，使他們得以進入諸佛菩薩清凈的聚會；如果看到眾生貪戀妻子，情意無法舍離，我就為他們說法，使他們舍離生死愛染，生起大悲心，對於一切眾生平等無二；如果看到眾生貪戀
【English Translation】 English version The night deity said: 'Good man! I have generated the aspiration for pure, equal joy and happiness; I have generated the aspiration for being free from all worldly defilements, for pure, firm, and adorned mind; I have generated the aspiration to be able to accomplish all difficult tasks, with a firm and unretreating mind; I have generated the aspiration to adorn all mountains of merit, making them as stable as Mount Sumeru (the central mountain in Buddhist cosmology), standing on a golden wheel, never to be shaken; I have generated the aspiration to be unattached in all places; I have generated the aspiration to appear before all sentient beings and be able to protect them; I have generated the aspiration to see all Buddha-seas (the immeasurable merits of the Buddhas) without weariness or satisfaction; I have generated the aspiration to seek the pure vows of all Bodhisattvas; I have generated the aspiration to dwell in the vast ocean of great wisdom and light; I have generated the aspiration to lead all sentient beings beyond the wilderness of sorrow, affliction, and birth and death; I have generated the aspiration to lead all sentient beings to abandon all kinds of sorrow and lamentation; I have generated the aspiration to lead all sentient beings to abandon all kinds of undesirable forms, sounds, smells, tastes, touches, and dharmas (the six sense objects in Buddhism); I have generated the aspiration to lead all sentient beings to abandon the suffering of separation from loved ones and encounters with those they hate; I have generated the aspiration to lead all sentient beings to abandon all kinds of evil karmic causes, ignorance, and other sufferings; I have generated the aspiration to be a protector for all sentient beings in the dangerous realms of suffering; I have generated the aspiration to lead all sentient beings to escape the sea of birth and death and reveal the right path; I have generated the aspiration to lead all sentient beings to abandon the suffering of birth, old age, sickness, and death; I have generated the aspiration to lead all sentient beings to attain the unsurpassed Dharma joy of the Tathagata; I have generated the aspiration to lead all sentient beings to receive pure great joy and happiness; I have generated the aspiration to lead all sentient beings to practice the right path without any calamities.' Having generated these aspirations, the night deity then taught them the Dharma, gradually leading them to the stage of all-knowing wisdom (sarvajna-bhumi), saying: 'If I see sentient beings attached to the palaces and houses they live in, I will teach them the Dharma, enabling them to understand the true nature of all dharmas (the truths of Buddhism) and to be free from all attachments; if I see sentient beings attached to their parents, siblings, and relatives, I will teach them the Dharma, enabling them to enter the pure assembly of all Buddhas and Bodhisattvas; if I see sentient beings attached to their wives, unable to let go of their affections, I will teach them the Dharma, enabling them to abandon the defilements of love and attachment in birth and death, to generate great compassion, and to be equal and non-dual towards all sentient beings; if I see sentient beings attached to
市肆、廛里集會，我為說法，令其得與眾聖集會；若見眾生貪著資具，我為說法，令其具足諸波羅蜜；若見眾生愛著音樂，我為說法，令其愛樂清凈法樂；若見眾生著五欲境，我為說法，令其得入如來境界；若見眾生多起瞋恚，我為說法，令住如來忍波羅蜜；若見眾生其心懈怠，我為說法，令得清凈勤波羅蜜；若見眾生其心散亂，我為說法，令得如來禪波羅蜜；若見眾生入見稠林無明闇障，我為說法，令得出離稠林黑闇；若見眾生無有智慧，我為說法，令其成就般若波羅蜜；若見眾生染著三界，我為說法，令于生死心無取捨，而得安住方便波羅蜜；若見眾生志意下劣，我為說法，令其圓滿佛菩提愿；若見眾生但求自利，我為說法，令其發起平等利益諸眾生愿；若見眾生志樂微弱，我為說法，令得菩薩力波羅蜜；若見眾生愚癡黑闇，我為說法，令得如來究竟清凈智波羅蜜；若見眾生色相不具，我為說法，令得如來圓滿色身；若見眾生形容醜陋，我為說法，令得無上清凈法身；若見眾生色相粗惡，我為說法，令得微細金色面板；若見眾生諸苦逼迫，我為說法，令得如來最極安樂；若見眾生種種安樂，我為說法，令其安住一切智樂；若見眾生種種病苦，我為說法，令其成就如影像身；若見眾生積集色愛，我為說法，令其愛樂
【現代漢語翻譯】 現代漢語譯本：在市場和街巷裡，我為眾生說法，使他們能夠與諸位聖賢同等；如果看到眾生貪戀財物，我為他們說法，使他們能夠圓滿各種波羅蜜（paramita，意為到達彼岸的修行）；如果看到眾生喜愛音樂，我為他們說法，使他們喜愛清凈的佛法之樂；如果看到眾生執著於五欲（五種感官慾望）的境界，我為他們說法，使他們能夠進入如來的境界；如果看到眾生多起嗔恨，我為他們說法，使他們安住于如來的忍辱波羅蜜；如果看到眾生內心懈怠，我為他們說法，使他們獲得清凈的精進波羅蜜；如果看到眾生內心散亂，我為他們說法，使他們獲得如來的禪定波羅蜜；如果看到眾生陷入見解的稠林，被無明的黑暗遮蔽，我為他們說法，使他們能夠脫離稠林和黑暗；如果看到眾生沒有智慧，我為他們說法，使他們成就般若波羅蜜（prajna-paramita，意為智慧的修行）；如果看到眾生染著於三界（欲界、色界、無色界），我為他們說法，使他們對於生死之心沒有取捨，而能夠安住于方便波羅蜜；如果看到眾生志向低下，我為他們說法，使他們圓滿佛菩提的願望；如果看到眾生只求自己利益，我為他們說法，使他們發起平等利益一切眾生的願望；如果看到眾生志向和喜樂微弱，我為他們說法，使他們獲得菩薩的力波羅蜜；如果看到眾生愚癡黑暗，我為他們說法，使他們獲得如來究竟清凈的智慧波羅蜜；如果看到眾生色相不完整，我為他們說法，使他們獲得如來圓滿的色身；如果看到眾生容貌醜陋，我為他們說法，使他們獲得無上清凈的法身；如果看到眾生色相粗糙惡劣，我為他們說法，使他們獲得細緻的金色面板；如果看到眾生被各種痛苦逼迫，我為他們說法，使他們獲得如來最極的安樂；如果看到眾生享受各種安樂，我為他們說法，使他們安住於一切智的快樂；如果看到眾生遭受各種病苦，我為他們說法，使他們成就如影像般的身軀；如果看到眾生積聚對色相的愛戀，我為他們說法，使他們愛樂佛法。 現代漢語譯本：在市集和街巷中，我為眾生宣說佛法，使他們能夠與諸聖賢平等；如果見到眾生貪戀財物，我為他們宣說佛法，使他們能夠圓滿各種波羅蜜（paramita，意為到達彼岸的修行）；如果見到眾生喜愛音樂，我為他們宣說佛法，使他們喜愛清凈的佛法之樂；如果見到眾生執著於五欲（五種感官慾望）的境界，我為他們宣說佛法，使他們能夠進入如來的境界；如果見到眾生多起嗔恨，我為他們宣說佛法，使他們安住于如來的忍辱波羅蜜；如果見到眾生內心懈怠，我為他們宣說佛法，使他們獲得清凈的精進波羅蜜；如果見到眾生內心散亂，我為他們宣說佛法，使他們獲得如來的禪定波羅蜜；如果見到眾生陷入見解的稠林，被無明的黑暗遮蔽，我為他們宣說佛法，使他們能夠脫離稠林和黑暗；如果見到眾生沒有智慧，我為他們宣說佛法，使他們成就般若波羅蜜（prajna-paramita，意為智慧的修行）；如果見到眾生染著於三界（欲界、色界、無色界），我為他們宣說佛法，使他們對於生死之心沒有取捨，而能夠安住于方便波羅蜜；如果見到眾生志向低下，我為他們宣說佛法，使他們圓滿佛菩提的願望；如果見到眾生只求自己利益，我為他們宣說佛法，使他們發起平等利益一切眾生的願望；如果見到眾生志向和喜樂微弱，我為他們宣說佛法，使他們獲得菩薩的力波羅蜜；如果見到眾生愚癡黑暗，我為他們宣說佛法，使他們獲得如來究竟清凈的智慧波羅蜜；如果見到眾生色相不完整，我為他們宣說佛法，使他們獲得如來圓滿的色身；如果見到眾生容貌醜陋，我為他們宣說佛法，使他們獲得無上清凈的法身；如果見到眾生色相粗糙惡劣，我為他們宣說佛法，使他們獲得細緻的金色面板；如果見到眾生被各種痛苦逼迫，我為他們宣說佛法，使他們獲得如來最極的安樂；如果見到眾生享受各種安樂，我為他們宣說佛法，使他們安住於一切智的快樂；如果見到眾生遭受各種病苦，我為他們宣說佛法，使他們成就如影像般的身軀；如果見到眾生積聚對色相的愛戀，我為他們宣說佛法，使他們愛樂佛法。
【English Translation】 English version: In marketplaces and streets, I preach the Dharma for sentient beings, enabling them to be equal with all the sages; if I see sentient beings attached to material possessions, I preach the Dharma for them, enabling them to perfect all the paramitas (paramita, meaning the practice of reaching the other shore); if I see sentient beings fond of music, I preach the Dharma for them, enabling them to love the pure joy of the Dharma; if I see sentient beings attached to the realm of the five desires, I preach the Dharma for them, enabling them to enter the realm of the Tathagata; if I see sentient beings frequently arising with anger, I preach the Dharma for them, enabling them to abide in the Tathagata's patience paramita; if I see sentient beings whose minds are lazy, I preach the Dharma for them, enabling them to attain the pure diligence paramita; if I see sentient beings whose minds are scattered, I preach the Dharma for them, enabling them to attain the Tathagata's dhyana paramita; if I see sentient beings entering the dense forest of views, obscured by the darkness of ignorance, I preach the Dharma for them, enabling them to escape the dense forest and darkness; if I see sentient beings without wisdom, I preach the Dharma for them, enabling them to achieve prajna paramita (prajna-paramita, meaning the practice of wisdom); if I see sentient beings attached to the three realms (the desire realm, the form realm, and the formless realm), I preach the Dharma for them, enabling them to have no attachment to birth and death, and to abide in the upaya paramita; if I see sentient beings with inferior aspirations, I preach the Dharma for them, enabling them to fulfill the aspiration for Buddhahood; if I see sentient beings seeking only their own benefit, I preach the Dharma for them, enabling them to generate the aspiration to equally benefit all sentient beings; if I see sentient beings with weak aspirations and joy, I preach the Dharma for them, enabling them to attain the bodhisattva's power paramita; if I see sentient beings in the darkness of ignorance, I preach the Dharma for them, enabling them to attain the Tathagata's ultimate pure wisdom paramita; if I see sentient beings with incomplete physical forms, I preach the Dharma for them, enabling them to attain the Tathagata's complete physical body; if I see sentient beings with ugly appearances, I preach the Dharma for them, enabling them to attain the supreme pure Dharma body; if I see sentient beings with coarse and unpleasant appearances, I preach the Dharma for them, enabling them to attain fine golden skin; if I see sentient beings oppressed by various sufferings, I preach the Dharma for them, enabling them to attain the Tathagata's ultimate bliss; if I see sentient beings enjoying various pleasures, I preach the Dharma for them, enabling them to abide in the joy of all-knowing wisdom; if I see sentient beings suffering from various illnesses, I preach the Dharma for them, enabling them to achieve a body like an image; if I see sentient beings accumulating attachment to physical forms, I preach the Dharma for them, enabling them to love the Dharma. English version: In the markets and streets, I expound the Dharma for sentient beings, enabling them to be equal with all the sages; if I see sentient beings attached to material possessions, I expound the Dharma for them, enabling them to perfect all the paramitas (paramita, meaning the practice of reaching the other shore); if I see sentient beings fond of music, I expound the Dharma for them, enabling them to love the pure joy of the Dharma; if I see sentient beings attached to the realm of the five desires, I expound the Dharma for them, enabling them to enter the realm of the Tathagata; if I see sentient beings frequently arising with anger, I expound the Dharma for them, enabling them to abide in the Tathagata's patience paramita; if I see sentient beings whose minds are lazy, I expound the Dharma for them, enabling them to attain the pure diligence paramita; if I see sentient beings whose minds are scattered, I expound the Dharma for them, enabling them to attain the Tathagata's dhyana paramita; if I see sentient beings entering the dense forest of views, obscured by the darkness of ignorance, I expound the Dharma for them, enabling them to escape the dense forest and darkness; if I see sentient beings without wisdom, I expound the Dharma for them, enabling them to achieve prajna paramita (prajna-paramita, meaning the practice of wisdom); if I see sentient beings attached to the three realms (the desire realm, the form realm, and the formless realm), I expound the Dharma for them, enabling them to have no attachment to birth and death, and to abide in the upaya paramita; if I see sentient beings with inferior aspirations, I expound the Dharma for them, enabling them to fulfill the aspiration for Buddhahood; if I see sentient beings seeking only their own benefit, I expound the Dharma for them, enabling them to generate the aspiration to equally benefit all sentient beings; if I see sentient beings with weak aspirations and joy, I expound the Dharma for them, enabling them to attain the bodhisattva's power paramita; if I see sentient beings in the darkness of ignorance, I expound the Dharma for them, enabling them to attain the Tathagata's ultimate pure wisdom paramita; if I see sentient beings with incomplete physical forms, I expound the Dharma for them, enabling them to attain the Tathagata's complete physical body; if I see sentient beings with ugly appearances, I expound the Dharma for them, enabling them to attain the supreme pure Dharma body; if I see sentient beings with coarse and unpleasant appearances, I expound the Dharma for them, enabling them to attain fine golden skin; if I see sentient beings oppressed by various sufferings, I expound the Dharma for them, enabling them to attain the Tathagata's ultimate bliss; if I see sentient beings enjoying various pleasures, I expound the Dharma for them, enabling them to abide in the joy of all-knowing wisdom; if I see sentient beings suffering from various illnesses, I expound the Dharma for them, enabling them to achieve a body like an image; if I see sentient beings accumulating attachment to physical forms, I expound the Dharma for them, enabling them to love the Dharma.
諸菩薩行；若見眾生貧窮所困，我為說法，令得菩薩功德寶藏；若見眾生樂止園林，我為說法，令其供養承事諸佛住法園苑；若見眾生遊行道路，我為說法，令其趣向一切智道；若見眾生樂居村邑，我為說法，令出三界；若見眾生樂住聚落，我為說法，令其超越二乘之道，住如來地；若見眾生樂住城郭，我為說法，令其得住法王城中；若見眾生樂止四隅，我為說法，令得三世平等智慧；若見眾生樂止諸方，我為說法，令得智慧，見一切法；若見眾生貪行多者，我為彼說不凈觀門，令其舍離生死渴愛；若見眾生瞋行多者，我為彼說大慈觀門，令勤修習心無惱害；若見眾生癡行多者，我為說法，令得智眼，觀諸法海；若見眾生等分行者，我為說法，令其得入一切勝智諸大愿海；若見眾生樂生死樂，我為說法，令其厭離；若見眾生厭生死苦，應為如來之所化者，我為說法，令悟無生，示現受生；若見眾生愛著五蘊，我為說法，令其得住無依境界；若見眾生其心下劣，我為顯示勝莊嚴道；若見眾生心生憍慢，為說如來平等法忍；若見眾生其心諂曲，為說菩薩清凈直心。善男子！我以如是無量法施攝諸眾生，種種方便教化調伏，令離惡道、受人天樂、脫三界縛、住一切智。我時便得廣大歡喜法光明海，速疾愛樂，甚深圓滿，其心
【現代漢語翻譯】 現代漢語譯本 諸位菩薩的修行是這樣的：如果看到眾生被貧窮所困擾，我就為他們說法，使他們獲得菩薩功德的寶藏；如果看到眾生喜歡停留在園林中，我就為他們說法，使他們能夠供養承事諸佛所住的法園；如果看到眾生在道路上迷茫，我就為他們說法，使他們走向一切智慧之道；如果看到眾生喜歡居住在村莊里，我就為他們說法，使他們能夠脫離三界（欲界、色界、無色界）；如果看到眾生喜歡居住在聚落，我就為他們說法，使他們超越聲聞、緣覺二乘之道，安住于如來（佛）的境界；如果看到眾生喜歡居住在城郭，我就為他們說法，使他們能夠安住在法王（佛）的城中；如果看到眾生喜歡停留在四隅，我就為他們說法，使他們獲得過去、現在、未來三世平等的智慧；如果看到眾生喜歡停留在各個方向，我就為他們說法，使他們獲得智慧，能夠見到一切法；如果看到眾生貪慾心很重，我就為他們說不凈觀法門，使他們舍離生死的渴愛；如果看到眾生嗔恨心很重，我就為他們說大慈觀法門，使他們勤奮修習，心中沒有惱害；如果看到眾生愚癡心很重，我就為他們說法，使他們獲得智慧之眼，觀察諸法如海；如果看到眾生貪、嗔、癡等分，我就為他們說法，使他們能夠進入一切殊勝智慧的諸大愿海；如果看到眾生喜歡生死的快樂，我就為他們說法，使他們厭離生死；如果看到眾生厭惡生死的痛苦，是應該被如來所教化的，我就為他們說法，使他們領悟無生，並示現受生；如果看到眾生愛著五蘊（色、受、想、行、識），我就為他們說法，使他們能夠安住在無所依的境界；如果看到眾生心性下劣，我就為他們顯示殊勝莊嚴之道；如果看到眾生心生驕慢，我就為他們說如來平等的法忍；如果看到眾生心懷諂曲，我就為他們說菩薩清凈的直心。善男子！我用這樣無量的法佈施來攝受眾生，用種種方便教化調伏他們，使他們脫離惡道，享受人天之樂，脫離三界的束縛，安住於一切智慧。我這時便會得到廣大歡喜的法光明海，迅速地愛樂，達到甚深圓滿，我的心境也是如此。
【English Translation】 English version The practices of all Bodhisattvas are as follows: If I see sentient beings afflicted by poverty, I will preach the Dharma to them, enabling them to obtain the treasure of Bodhisattva merits; if I see sentient beings enjoying dwelling in gardens and forests, I will preach the Dharma to them, enabling them to make offerings and serve the Dharma gardens where all Buddhas reside; if I see sentient beings lost on the road, I will preach the Dharma to them, enabling them to proceed towards the path of all wisdom; if I see sentient beings enjoying living in villages, I will preach the Dharma to them, enabling them to transcend the three realms (desire realm, form realm, formless realm); if I see sentient beings enjoying living in settlements, I will preach the Dharma to them, enabling them to transcend the paths of Sravakas and Pratyekabuddhas, and abide in the realm of the Tathagata (Buddha); if I see sentient beings enjoying living in cities, I will preach the Dharma to them, enabling them to abide in the city of the Dharma King (Buddha); if I see sentient beings enjoying dwelling in the four corners, I will preach the Dharma to them, enabling them to obtain the equal wisdom of the three times (past, present, future); if I see sentient beings enjoying dwelling in all directions, I will preach the Dharma to them, enabling them to obtain wisdom and see all dharmas; if I see sentient beings with strong greed, I will preach the contemplation of impurity to them, enabling them to abandon the thirst for life and death; if I see sentient beings with strong anger, I will preach the contemplation of great compassion to them, enabling them to diligently cultivate and have no harm in their hearts; if I see sentient beings with strong ignorance, I will preach the Dharma to them, enabling them to obtain the eye of wisdom and observe the ocean of all dharmas; if I see sentient beings with equal parts of greed, anger, and ignorance, I will preach the Dharma to them, enabling them to enter the great ocean of vows of all supreme wisdom; if I see sentient beings enjoying the pleasures of birth and death, I will preach the Dharma to them, enabling them to become weary of birth and death; if I see sentient beings weary of the suffering of birth and death, who should be transformed by the Tathagata, I will preach the Dharma to them, enabling them to realize no-birth and manifest birth; if I see sentient beings attached to the five aggregates (form, feeling, perception, mental formations, consciousness), I will preach the Dharma to them, enabling them to abide in the realm of no-reliance; if I see sentient beings with inferior minds, I will reveal the path of supreme adornment to them; if I see sentient beings with arrogant minds, I will preach the Tathagata's equal forbearance of Dharma to them; if I see sentient beings with deceitful minds, I will preach the pure and straightforward mind of a Bodhisattva to them. Good man! I use such immeasurable Dharma giving to gather all sentient beings, using various skillful means to teach and subdue them, enabling them to leave the evil paths, enjoy the pleasures of humans and gods, escape the bonds of the three realms, and abide in all wisdom. At that time, I will obtain the vast ocean of joyful Dharma light, quickly love and delight in it, reaching profound perfection, and my mind will be the same.
怡暢，安隱適悅。
「複次，善男子！我常觀察一切菩薩道場眾海，修種種願行、現種種凈身、有種種常光、放種種光明；以種種方便入一切智門、入種種三昧；現種種神變，出種種音聲海，具種種莊嚴身，入種種如來門，詣種種國土海，見種種諸佛海，得種種辯才海，照種種解脫境，得種種智光海，入種種三昧海遊戲，種種解脫宮殿；以種種門趣一切智，以莊嚴云覆虛空界，觀察種種道場眾會，集種種世界，入種種佛剎，詣種種方海，受種種如來命，從種種如來所，與種種菩薩俱，雨種種莊嚴云，入如來種種方便，觀如來種種法海，思如來種種神通門，順如來種種智慧海，往如來種種殊勝會，坐如來種種莊嚴座。善男子！我觀察此道場眾會，知佛神力無量無邊，生大歡喜。
「善男子！我觀毗盧遮那如來，唸唸出現不思議色身，既見是已，生大歡喜；又觀如來，于唸唸中，放大光明，充滿無邊廣大法界，既見是已，生大歡喜；又見如來一一毛孔，唸唸出現無量佛剎極微塵數光明海，一一光明以無量佛剎極微塵數光明而為眷屬，一一週遍一切法界，銷滅一切諸眾生苦，既見是已，生大歡喜。又，善男子！我觀如來頂及兩肩，唸唸出現一切佛剎極微塵數寶焰山云，充滿十方一切法界，既見是已，生大歡喜；
【現代漢語翻譯】 現代漢語譯本 怡暢，安隱適悅。
『再者，善男子！我常觀察一切菩薩道場（菩薩修行的地方）的眾多集會，他們修習種種願行、顯現種種清凈之身、具有種種恒常的光芒、放射種種光明；以種種方便進入一切智慧之門、進入種種三昧（禪定）；顯現種種神通變化，發出種種音聲之海，具備種種莊嚴之身，進入種種如來（佛）之門，前往種種國土之海，見到種種諸佛之海，獲得種種辯才之海，照耀種種解脫之境，獲得種種智慧之光海，進入種種三昧之海遊戲，在種種解脫宮殿中；以種種門徑趨向一切智慧，以莊嚴的云覆蓋虛空界，觀察種種道場集會，聚集種種世界，進入種種佛剎（佛的國土），前往種種方位之海，接受種種如來的教命，從種種如來之處，與種種菩薩同在，降下種種莊嚴的云，進入如來的種種方便法門，觀察如來的種種法海，思惟如來的種種神通之門，順應如來的種種智慧之海，前往如來的種種殊勝集會，坐在如來的種種莊嚴寶座上。善男子！我觀察這道場集會，知道佛的神力無量無邊，生起大歡喜。
『善男子！我觀察毗盧遮那如來（佛的法身），唸唸出現不可思議的色身，既見到這些，就生起大歡喜；又觀察如來，在念念之中，放出大光明，充滿無邊廣大的法界，既見到這些，就生起大歡喜；又見到如來每一個毛孔，唸唸出現無量佛剎極微塵數的光明之海，每一個光明以無量佛剎極微塵數的光明作為眷屬，每一個都周遍一切法界，消滅一切眾生的痛苦，既見到這些，就生起大歡喜。又，善男子！我觀察如來的頭頂和兩肩，唸唸出現一切佛剎極微塵數的寶焰山云，充滿十方一切法界，既見到這些，就生起大歡喜；
【English Translation】 English version Joyful, peaceful, and comfortable.
'Furthermore, good man! I constantly observe all the assemblies in the Bodhisattva (one who seeks enlightenment) practice places, who cultivate various vows and practices, manifest various pure bodies, possess various constant lights, and emit various kinds of radiance; they enter the gate of all wisdom through various skillful means, enter various samadhis (meditative states); manifest various miraculous transformations, emit various oceans of sound, possess various adorned bodies, enter various gates of the Tathagatas (Buddhas), go to various oceans of lands, see various oceans of Buddhas, obtain various oceans of eloquence, illuminate various realms of liberation, obtain various oceans of wisdom light, enter various oceans of samadhi and play, in various palaces of liberation; they approach all wisdom through various paths, cover the realm of space with adorned clouds, observe various assemblies in practice places, gather various worlds, enter various Buddha-lands, go to various oceans of directions, receive various commands of the Tathagatas, from various places of the Tathagatas, together with various Bodhisattvas, rain down various adorned clouds, enter various skillful means of the Tathagatas, observe various oceans of Dharma of the Tathagatas, contemplate various miraculous powers of the Tathagatas, follow various oceans of wisdom of the Tathagatas, go to various supreme assemblies of the Tathagatas, and sit on various adorned seats of the Tathagatas. Good man! I observe this assembly in the practice place and know that the Buddha's divine power is immeasurable and boundless, and I generate great joy.'
'Good man! I observe the Vairocana Tathagata (the cosmic Buddha), who manifests inconceivable forms in every moment, and upon seeing this, I generate great joy; I also observe the Tathagata, who in every moment, emits great light, filling the boundless and vast Dharma realm, and upon seeing this, I generate great joy; I also see that from each pore of the Tathagata, in every moment, appear immeasurable oceans of light, as numerous as the finest dust particles in countless Buddha-lands, each light having as its retinue immeasurable lights as numerous as the finest dust particles in countless Buddha-lands, each pervading the entire Dharma realm, extinguishing the suffering of all sentient beings, and upon seeing this, I generate great joy. Furthermore, good man! I observe the crown of the Tathagata's head and both shoulders, from which in every moment appear clouds of jeweled flames as numerous as the finest dust particles in all Buddha-lands, filling the entire Dharma realm in the ten directions, and upon seeing this, I generate great joy;'
又，善男子！我觀如來一一毛孔，于唸唸中，出一切佛剎極微塵數香光明雲，充滿十方一切佛剎，既見是已，生大歡喜；又，善男子！我觀如來一一相海，于唸唸中，出一切佛剎極微塵數諸相莊嚴如來身云，遍往十方一切世界，既見是已，生大歡喜；又，善男子！我觀如來一一隨好，于唸唸中，出一切佛剎極微塵數隨好光明如來身云，既見是已，生大歡喜；又，善男子！我觀如來一一毛孔，于唸唸中，出不可說不可說佛剎極微塵數佛變化云，示現如來從初發心、修波羅蜜、具莊嚴道、入菩薩地、遊戲菩薩種種神力，既見是已，生大歡喜；又，善男子！我觀如來一一毛孔，唸唸出現不可說不可說佛剎極微塵數天王身云，及以天王自在神變，充遍一切十方法界，應以天王身而得度者，即現其前，而為說法，既見是已，生大歡喜；又，善男子！我觀如來一一毛孔，唸唸出現不可說不可說佛剎極微塵數龍王身云、夜叉王身云、乾闥婆王身云、阿修羅王身云、迦樓羅王身云、緊那羅王身云、摩睺羅伽王身云、人王身云、梵王身云，莫不念念毛孔中現如是神變、如是身相、如是言音、如是說法，我見是已，于唸唸中，生大歡喜，廣大信樂，量與法界薩婆若等。昔所未得，而今始得；昔所未解，而今始解；昔所未證，而今始證；昔所
未入，而今始入；昔所未滿，而今始滿；昔所未見，而今始見；昔所未聞，而今始聞。何以故？以能了知法界相故，知一切法唯一相故，能平等入三世道故，能說一切無邊法故。
「善男子！我入此菩薩唸唸出生廣大歡喜莊嚴解脫光明海。又，善男子！此解脫無邊，普入一切法界門故；此解脫無盡，等發一切智性心故；此解脫無量，菩薩智眼所知境故；此解脫無際，入無際畔一切眾生心想中故；此解脫甚深，寂靜智慧所觀察故；此解脫廣大，周遍一切如來境故；此解脫無壞，菩薩智眼之所知故；此解脫無底，盡於法界之源底故；此解脫者即是普門，於一事中普遍出生諸神變故；此解脫者體性不空，一切法身等無二故；此解脫者終無有生，以能了知如幻法故；此解脫者猶如影像，一切智愿光所生故；此解脫者猶如變化，諸菩薩行妙變化故；此解脫者猶如大地，為一切眾生所依處故；此解脫者猶如大水，能以大悲潤一切故；此解脫者猶如大火，干竭眾生貪愛水故；此解脫者猶如大風，令諸眾生速疾趣於一切智故；此解脫者猶如大海，眾功德寶莊嚴一切諸眾生故；此解脫者如須彌山，出一切智法寶海故；此解脫者如天宮殿，一切妙法所莊嚴故；此解脫者猶如虛空，普容三世一切如來神通力故；此解脫者猶如大云，普為
【現代漢語翻譯】 現代漢語譯本：過去未曾進入的，現在才開始進入；過去未曾圓滿的，現在才開始圓滿；過去未曾見到的，現在才開始見到；過去未曾聽聞的，現在才開始聽聞。這是什麼緣故呢？因為能夠了知法界的實相，知道一切法只有一個實相，能夠平等地進入過去、現在、未來三世的道，能夠宣說一切無邊的法。 『善男子！我進入這菩薩唸唸生出廣大歡喜莊嚴的解脫光明海。』又，『善男子！這解脫是無邊的，因為它普遍進入一切法界的門；這解脫是無盡的，因為它平等地發起一切智慧的本性；這解脫是無量的，因為它是菩薩智慧之眼所能了知的境界；這解脫是無際的，因為它進入無邊無際的一切眾生的心念中；這解脫是甚深的，因為它被寂靜的智慧所觀察；這解脫是廣大的，因為它周遍一切如來的境界；這解脫是無壞的，因為它被菩薩的智慧之眼所知；這解脫是無底的，因為它窮盡法界的根源；這解脫就是普門，因為它在一件事中普遍生出各種神通變化；這解脫的體性不是空無，因為一切法身都是平等無二的；這解脫終究沒有生起，因為它能夠了知如幻的法；這解脫猶如影像，因為它是一切智慧的願力之光所生；這解脫猶如變化，因為諸菩薩的修行是奇妙的變化；這解脫猶如大地，因為它是一切眾生所依賴的處所；這解脫猶如大水，因為它能以大悲滋潤一切；這解脫猶如大火，因為它能使眾生乾涸貪愛的水；這解脫猶如大風，因為它能使眾生迅速趨向一切智慧；這解脫猶如大海，因為它用眾多的功德珍寶莊嚴一切眾生；這解脫猶如須彌山（Sumeru Mountain，佛教宇宙觀中的中心山），因為它能生出一切智慧的法寶之海；這解脫猶如天宮殿，因為它被一切奇妙的法所莊嚴；這解脫猶如虛空，因為它普遍容納過去、現在、未來一切如來的神通力；這解脫猶如大云，因為它普遍為'
【English Translation】 English version: What was not entered before, is now entered; what was not fulfilled before, is now fulfilled; what was not seen before, is now seen; what was not heard before, is now heard. Why is this so? Because one is able to understand the characteristics of the Dharma realm, knows that all dharmas have only one characteristic, is able to equally enter the paths of the three times (past, present, and future), and is able to expound all boundless dharmas. 'Good man! I have entered this ocean of the light of liberation, adorned with great joy, which arises in every thought of a Bodhisattva.' Furthermore, 'Good man! This liberation is boundless, because it universally enters the gates of all Dharma realms; this liberation is inexhaustible, because it equally awakens the nature of all wisdom; this liberation is immeasurable, because it is the realm known by the wisdom eye of a Bodhisattva; this liberation is limitless, because it enters the minds of all sentient beings without limit; this liberation is profound, because it is observed by tranquil wisdom; this liberation is vast, because it pervades the realms of all Tathagatas; this liberation is indestructible, because it is known by the wisdom eye of a Bodhisattva; this liberation is bottomless, because it exhausts the source of the Dharma realm; this liberation is the universal gate, because it universally gives rise to various miraculous transformations in one thing; the nature of this liberation is not empty, because all Dharmakayas (Dharma bodies) are equal and non-dual; this liberation ultimately has no arising, because it is able to understand the illusory nature of dharmas; this liberation is like an image, because it is produced by the light of the vows of all wisdom; this liberation is like a transformation, because the practices of the Bodhisattvas are wondrous transformations; this liberation is like the earth, because it is the place of reliance for all sentient beings; this liberation is like great water, because it is able to moisten all with great compassion; this liberation is like great fire, because it dries up the water of greed and attachment in sentient beings; this liberation is like great wind, because it causes sentient beings to quickly move towards all wisdom; this liberation is like the great ocean, because it adorns all sentient beings with the treasures of numerous merits; this liberation is like Mount Sumeru (the central mountain in Buddhist cosmology), because it produces the ocean of the Dharma treasures of all wisdom; this liberation is like a heavenly palace, because it is adorned with all wondrous dharmas; this liberation is like space, because it universally accommodates the supernatural powers of all Tathagatas of the past, present, and future; this liberation is like a great cloud, because it universally for'
眾生雨法雨故；此解脫者猶如凈日，能破眾生無知闇故；此解脫者猶如滿月，滿足廣大福智海故；此解脫者猶如如來，於一切處正遍知故；此解脫者猶如自影，從自善業所化出故；此解脫者猶如谷響，隨其所應為說法故；此解脫者猶如影像，隨眾生心而照現故；此解脫者如大樹王，開敷一切神通華故；此解脫者猶如金剛，從本已來不可壞故；此解脫者如如意珠，出生無量自在力故；此解脫者如離垢藏摩尼寶王，示現一切三世如來諸神變故；此解脫者猶如喜幢妙摩尼寶，能平等出一切諸佛法輪聲故。善男子！我今為汝種種稱讚此解脫門無比希有、真實功德、難解、難入、難信、難知，汝應思惟，隨順悟入。」
爾時，善財童子白夜神言：「聖者！云何修行，得此解脫，具足圓滿？」
夜神言：「善男子！菩薩修行十大法藏，積集圓滿，光明遍照，愛樂出生，威力自在，則能成就此解脫門。何等為十？一、修佈施廣大法藏，隨眾生心，悉令滿足；二、修凈戒廣大法藏，普入一切佛功德海；三、修安忍廣大法藏，能遍思惟一切法性；四、修精進廣大法藏，趣一切智恒無退轉；五、修禪定廣大法藏，能滅一切眾生熱惱；六、修般若廣大法藏，能遍了知一切法海；七、修方便廣大法藏，能遍成熟諸眾生海；八、修諸
【現代漢語翻譯】 現代漢語譯本：此解脫者猶如降下法雨，滋潤眾生；此解脫者猶如清凈的太陽，能破除眾生的無知黑暗；此解脫者猶如滿月，能圓滿廣大福德和智慧的海洋；此解脫者猶如如來（Tathagata，佛的稱號），在一切處都能正確普遍地知曉；此解脫者猶如自己的影子，從自身善業所化現而出；此解脫者猶如山谷的迴響，隨著眾生的根器而說法；此解脫者猶如影像，隨著眾生的心念而顯現；此解脫者猶如大樹之王，能開敷一切神通之花；此解脫者猶如金剛（Vajra，一種堅硬的寶石），從根本上就不可摧毀；此解脫者猶如如意寶珠（Cintamani，能滿足願望的寶珠），能出生無量自在的力量；此解脫者猶如離垢藏摩尼寶王（Vimalagarbha-mani-raja，一種無垢的寶珠），能示現一切三世如來（過去、現在、未來佛）的神通變化；此解脫者猶如喜悅的寶幢妙摩尼寶，能平等發出一切諸佛的法輪之聲。善男子！我現在為你種種稱讚此解脫門，它無比稀有、真實功德、難以理解、難以進入、難以相信、難以知曉，你應該思維，隨順悟入。 這時，善財童子（Sudhana，求道者）對夜神（Night Goddess）說：『聖者！如何修行，才能得到此解脫，具足圓滿？』 夜神說：『善男子！菩薩修行十大法藏，積累圓滿，光明遍照，愛樂出生，威力自在，就能成就此解脫門。哪十種呢？一、修佈施廣大法藏，隨順眾生的心意，使他們都得到滿足；二、修凈戒廣大法藏，普遍進入一切佛的功德之海；三、修安忍廣大法藏，能普遍思維一切法的本性；四、修精進廣大法藏，趣向一切智慧，恒常不退轉；五、修禪定廣大法藏，能滅除一切眾生的熱惱；六、修般若廣大法藏，能普遍了知一切法海；七、修方便廣大法藏，能普遍成熟諸眾生海；八、修諸
【English Translation】 English version: This liberation is like the rain of Dharma, nourishing all beings; this liberation is like the pure sun, able to break the darkness of ignorance in beings; this liberation is like the full moon, fulfilling the vast ocean of merit and wisdom; this liberation is like the Tathagata (Buddha's title), who knows correctly and universally in all places; this liberation is like one's own shadow, manifested from one's own good deeds; this liberation is like the echo in a valley, speaking the Dharma according to the capacity of beings; this liberation is like an image, appearing according to the minds of beings; this liberation is like the king of great trees, blossoming all the flowers of supernatural powers; this liberation is like a Vajra (a hard gem), which is indestructible from its very nature; this liberation is like a Cintamani (wish-fulfilling jewel), giving rise to immeasurable powers of freedom; this liberation is like the Vimalagarbha-mani-raja (a flawless jewel), manifesting all the miraculous transformations of the Tathagatas of the three times (past, present, and future); this liberation is like the joyful banner of the wonderful Mani jewel, able to equally emit the sound of the Dharma wheel of all Buddhas. Good man! I am now praising this door of liberation in various ways, it is incomparably rare, of true merit, difficult to understand, difficult to enter, difficult to believe, and difficult to know. You should contemplate and follow it to realize it. At that time, Sudhana (a seeker of the path) said to the Night Goddess: 'Holy one! How does one cultivate to attain this liberation, to be fully complete?' The Night Goddess said: 'Good man! When a Bodhisattva cultivates the ten great Dharma treasuries, accumulates them completely, their light shines everywhere, they love to give birth, and their power is free, then they can achieve this door of liberation. What are the ten? First, cultivating the great treasury of giving, fulfilling the minds of all beings; second, cultivating the great treasury of pure precepts, universally entering the ocean of all Buddha's merits; third, cultivating the great treasury of patience, able to universally contemplate the nature of all dharmas; fourth, cultivating the great treasury of diligence, moving towards all wisdom without ever retreating; fifth, cultivating the great treasury of meditation, able to extinguish the afflictions of all beings; sixth, cultivating the great treasury of prajna, able to universally understand the ocean of all dharmas; seventh, cultivating the great treasury of skillful means, able to universally mature the ocean of all beings; eighth, cultivating all
愿廣大法藏，能遍游入諸佛剎海，為諸眾生，盡未來劫修菩薩行；九、修諸力廣大法藏，能唸唸中，現於一切法界教海，於一切剎成等正覺，常無休息；十、修凈智廣大法藏，能得如來清凈妙智，遍知三世一切諸法，無有障礙。善男子！若諸菩薩安住如是十大法藏，則能獲得如是解脫、清凈、增長、積集、具足、出生、堅固、廣大、成就、安住、圓滿。」
善財白言：「聖者！汝發阿耨多羅三藐三菩提心，其已久如？」
夜神言：「善男子！此華藏莊嚴世界海，東過千世界海，有世界海名一切凈光眾寶莊嚴，有世界種名大愿光明音，中有世界名無垢金光莊嚴，以一切香金剛摩尼王為體，形如樓閣，眾妙寶云以為其際，住於一切寶瓔珞海，妙宮殿云而覆其上，凈穢相雜；彼世界中，乃往古世，有劫名普照光幢，有國名普寶吉祥藏，有菩提場名一切寶藏眾色光明，有佛名不退轉法界妙音，於此場中成等正覺；我于爾時作菩提樹神，名福德燈光明幢，守護道場，見彼如來成等正覺，示現種種自在神力，發阿耨多羅三藐三菩提心，即於此時獲得三昧，名普照如來功德海。彼道場中，次有如來出興於世，名法樹威德山王；我時命終，還生於此，為道場主夜神，名吉祥福智光明，見彼如來轉正法輪，現大神通，即得三
【現代漢語翻譯】 現代漢語譯本：愿廣大法藏（指菩薩所修的廣大法門），能夠遍遊進入諸佛的剎土（佛所教化的世界）之海，爲了所有的眾生，在未來的無盡劫數中修菩薩的行持；九、修習諸力廣大法藏，能夠在每一個念頭中，顯現於一切法界（宇宙萬法）的教海，在一切剎土成就無上正等正覺（佛的智慧），永不休息；十、修習清凈智慧廣大法藏，能夠獲得如來清凈微妙的智慧，普遍知曉過去、現在、未來三世的一切諸法，沒有任何障礙。善男子！如果各位菩薩安住于這樣的十大法藏，就能夠獲得這樣的解脫、清凈、增長、積集、具足、出生、堅固、廣大、成就、安住、圓滿。
善財（菩薩名）問道：『聖者！您發阿耨多羅三藐三菩提心（無上正等正覺之心），已經多久了？』
夜神（守護夜晚的神）回答說：『善男子！這個華藏莊嚴世界海，向東經過一千個世界海，有一個世界海名叫一切凈光眾寶莊嚴，有一個世界種名叫大愿光明音，其中有一個世界名叫無垢金光莊嚴，以一切香金剛摩尼王（一種珍貴的寶石）為本體，形狀像樓閣，以各種美妙的寶云作為它的邊界，安住在一切寶瓔珞海（珍寶裝飾的海）中，美妙的宮殿云覆蓋在它的上面，清凈和污穢相互交雜；那個世界中，在很久遠的過去，有一個劫名叫普照光幢，有一個國家名叫普寶吉祥藏，有一個菩提道場名叫一切寶藏眾色光明，有一尊佛名叫不退轉法界妙音，在這個道場中成就無上正等正覺；我當時作為菩提樹神，名字叫福德燈光明幢，守護道場，見到那位如來成就無上正等正覺，示現種種自在的神力，發了阿耨多羅三藐三菩提心，就在這個時候獲得了三昧（禪定），名字叫普照如來功德海。那個道場中，接著有一尊如來出現於世，名字叫法樹威德山王；我當時壽命終結，又出生在這裡，作為道場的主夜神，名字叫吉祥福智光明，見到那位如來轉正法輪（宣講佛法），顯現大神通，就獲得了三昧』
【English Translation】 English version: May the vast Dharma treasury (referring to the vast Dharma practices of Bodhisattvas) be able to travel and enter the ocean of Buddha-lands, for all sentient beings, cultivating the Bodhisattva path for endless future kalpas; Ninth, cultivating the vast Dharma treasury of all powers, being able to manifest in every thought, in the teaching ocean of all Dharma realms (the universe and all phenomena), attaining perfect enlightenment (Buddha's wisdom) in all lands, without rest; Tenth, cultivating the vast Dharma treasury of pure wisdom, being able to obtain the pure and wonderful wisdom of the Tathagata, universally knowing all Dharmas of the past, present, and future three times, without any obstacles. Good man! If all Bodhisattvas abide in these ten great Dharma treasuries, then they will be able to obtain such liberation, purity, growth, accumulation, completeness, birth, firmness, vastness, accomplishment, abiding, and perfection.
Sudhana (a Bodhisattva's name) asked: 'Holy One! How long has it been since you generated the mind of Anuttara-samyak-sambodhi (the mind of supreme perfect enlightenment)?'
The night deity (a deity guarding the night) replied: 'Good man! This Flower Adornment World Sea, passing eastward through a thousand world seas, there is a world sea named All Pure Light Multitude of Treasures Adornment, there is a world seed named Great Vow Luminous Sound, within which there is a world named Immaculate Golden Light Adornment, with the King of All Fragrant Vajra Manis (a precious gem) as its essence, shaped like a pavilion, with various wonderful treasure clouds as its boundaries, abiding in the ocean of all treasure necklaces, with wonderful palace clouds covering it, purity and defilement intermingled; in that world, in the very distant past, there was a kalpa named Universal Illumination Banner, there was a country named Universal Treasure Auspicious Treasury, there was a Bodhi-mandala named All Treasure Multitude of Colors Light, there was a Buddha named Non-Retreating Dharma Realm Wonderful Sound, who attained supreme perfect enlightenment in this mandala; at that time, I was a Bodhi tree deity, named Fortune Light Luminous Banner, guarding the mandala, seeing that Tathagata attain supreme perfect enlightenment, manifesting various self-mastery powers, generated the mind of Anuttara-samyak-sambodhi, and at that very moment obtained samadhi (meditative concentration), named Universal Illumination Tathagata Merit Ocean. In that mandala, subsequently, there was a Tathagata who appeared in the world, named Dharma Tree Majestic Mountain King; at that time, my life ended, and I was reborn here, as the night deity of the mandala, named Auspicious Fortune Wisdom Light, seeing that Tathagata turn the Dharma wheel (preaching the Dharma), manifesting great supernatural powers, and obtained samadhi.'
昧，名普照一切離貪境界；次有如來出興於世，名一切法海音聲王，我為夜神，因得見佛，種種承事，供養恭敬，心生歡喜，即獲三昧，名增長一切善法地；次有如來出興於世，名寶光明燈幢王，我為夜神，因得見佛，承事供養，令其歡喜，即獲三昧，名普現神通光明雲；次有如來出興於世，名功德須彌光威德王，我為夜神，因得見佛，承事供養，令得歡喜，則獲三昧，名普照諸佛海；次有如來出興於世，名法雲妙音聲王，我為夜神，因得見佛，承事供養，令心歡喜，即獲三昧，名一切法海燈；次有如來出興於世，名智炬光照王，我為夜神，因得見佛，承事供養，令其歡喜，即獲三昧，名滅一切眾生苦光照燈；次有如來出興於世，名妙法神通速疾幢，我為夜神，因得見佛，承事供養，心大歡喜，即獲三昧，名三世如來所行光明藏；次有如來出興於世，名法燈勇猛智慧師子王，我為夜神，因得見佛，承事供養，令生歡喜，即獲三昧，名一切世間無礙智輪威德光；次有如來出興於世，名智力具足威德王，我為夜神，因得見佛，承事供養，令心歡喜，即獲三昧，名普照三世眾生根行影像。如是，善男子！彼無垢金光莊嚴世界普照光明幢劫中，有如是等十佛剎極微塵數如來出興於世，我于彼時或為天王、或為龍王、或為夜叉王
【現代漢語翻譯】 現代漢語譯本：
『昧』（三昧），名為普照一切，遠離貪慾的境界。之後有如來（佛的稱號）出世，名為一切法海音聲王，我那時是夜神，因為見到佛，種種承事，供養恭敬，心中生起歡喜，就獲得了三昧，名為增長一切善法地。之後有如來出世，名為寶光明燈幢王，我那時是夜神，因為見到佛，承事供養，使他歡喜，就獲得了三昧，名為普現神通光明雲。之後有如來出世，名為功德須彌光威德王，我那時是夜神，因為見到佛，承事供養，使他歡喜，就獲得了三昧，名為普照諸佛海。之後有如來出世，名為法雲妙音聲王，我那時是夜神，因為見到佛，承事供養，使他心中歡喜，就獲得了三昧，名為一切法海燈。之後有如來出世，名為智炬光照王，我那時是夜神，因為見到佛，承事供養，使他歡喜，就獲得了三昧，名為滅一切眾生苦光照燈。之後有如來出世，名為妙法神通速疾幢，我那時是夜神，因為見到佛，承事供養，心中大歡喜，就獲得了三昧，名為三世如來所行光明藏。之後有如來出世，名為法燈勇猛智慧師子王，我那時是夜神，因為見到佛，承事供養，使他生起歡喜，就獲得了三昧，名為一切世間無礙智輪威德光。之後有如來出世，名為智力具足威德王，我那時是夜神，因為見到佛，承事供養，使他心中歡喜，就獲得了三昧，名為普照三世眾生根行影像。像這樣，善男子！在那無垢金光莊嚴世界普照光明幢劫中，有像這樣等同十佛剎極微塵數（形容極多）的如來出世，我那時或者為天王，或者為龍王，或者為夜叉王。 現代漢語譯本：
『昧』，名為普照一切，遠離貪慾的境界。接下來有如來出世，名為一切法海音聲王，我當時是夜神，因為見到佛，以各種方式侍奉、供養和恭敬，心中生起歡喜，就獲得了名為增長一切善法地的三昧。接下來有如來出世，名為寶光明燈幢王，我當時是夜神，因為見到佛，侍奉供養，使他歡喜，就獲得了名為普現神通光明雲的三昧。接下來有如來出世，名為功德須彌光威德王，我當時是夜神，因為見到佛，侍奉供養，使他歡喜，就獲得了名為普照諸佛海的三昧。接下來有如來出世，名為法雲妙音聲王，我當時是夜神，因為見到佛，侍奉供養，使他心中歡喜，就獲得了名為一切法海燈的三昧。接下來有如來出世，名為智炬光照王，我當時是夜神，因為見到佛，侍奉供養，使他歡喜，就獲得了名為滅一切眾生苦光照燈的三昧。接下來有如來出世，名為妙法神通速疾幢，我當時是夜神，因為見到佛，侍奉供養，心中大歡喜，就獲得了名為三世如來所行光明藏的三昧。接下來有如來出世，名為法燈勇猛智慧師子王，我當時是夜神，因為見到佛，侍奉供養，使他生起歡喜，就獲得了名為一切世間無礙智輪威德光的三昧。接下來有如來出世，名為智力具足威德王，我當時是夜神，因為見到佛，侍奉供養，使他心中歡喜，就獲得了名為普照三世眾生根行影像的三昧。像這樣，善男子！在那無垢金光莊嚴世界普照光明幢劫中，有像這樣等同十佛剎極微塵數（形容極多）的如來出世，我那時或者為天王，或者為龍王，或者為夜叉王。
【English Translation】 English version:
'Samadhi' (昧), is named as illuminating all, a state of being free from greed. Then, a Tathagata (title of Buddha) appeared in the world, named 'King of the Voice of the Ocean of All Dharmas', I was a night deity at that time, because I saw the Buddha, I served, offered, and respected him in various ways, and my heart was filled with joy, and I obtained the samadhi named 'Ground of Increasing All Good Dharmas'. Then, a Tathagata appeared in the world, named 'King of the Jeweled Light Banner', I was a night deity at that time, because I saw the Buddha, I served and offered to him, making him happy, and I obtained the samadhi named 'Cloud of Manifesting All Supernatural Light'. Then, a Tathagata appeared in the world, named 'King of the Majestic Virtue of the Light of Mount Meru of Merit', I was a night deity at that time, because I saw the Buddha, I served and offered to him, making him happy, and I obtained the samadhi named 'Illuminating the Ocean of All Buddhas'. Then, a Tathagata appeared in the world, named 'King of the Wonderful Voice of the Dharma Cloud', I was a night deity at that time, because I saw the Buddha, I served and offered to him, making his heart happy, and I obtained the samadhi named 'Lamp of the Ocean of All Dharmas'. Then, a Tathagata appeared in the world, named 'King of the Light of the Torch of Wisdom', I was a night deity at that time, because I saw the Buddha, I served and offered to him, making him happy, and I obtained the samadhi named 'Lamp of Light Illuminating and Extinguishing the Suffering of All Beings'. Then, a Tathagata appeared in the world, named 'Banner of the Swift Supernatural Power of the Wonderful Dharma', I was a night deity at that time, because I saw the Buddha, I served and offered to him, and my heart was filled with great joy, and I obtained the samadhi named 'Treasury of Light of the Practices of the Tathagatas of the Three Times'. Then, a Tathagata appeared in the world, named 'King of the Lion of the Courageous Wisdom of the Dharma Lamp', I was a night deity at that time, because I saw the Buddha, I served and offered to him, making him happy, and I obtained the samadhi named 'Light of the Majestic Virtue of the Unobstructed Wheel of Wisdom of All Worlds'. Then, a Tathagata appeared in the world, named 'King of the Majestic Virtue of the Fullness of the Power of Wisdom', I was a night deity at that time, because I saw the Buddha, I served and offered to him, making his heart happy, and I obtained the samadhi named 'Illuminating the Images of the Roots and Practices of All Beings of the Three Times'. Thus, good man! In that world of the Immaculate Golden Light Adornment, in the kalpa of the Banner of Universal Light, there were as many Tathagatas appearing in the world as the number of fine dust particles in ten Buddha lands, at that time I was either a heavenly king, or a dragon king, or a yaksha king. English version:
'Samadhi', is named as illuminating all, a state of being free from greed. Following that, a Tathagata appeared in the world, named 'King of the Voice of the Ocean of All Dharmas', I was a night deity at that time, because I saw the Buddha, I served, offered, and respected him in various ways, and my heart was filled with joy, and I obtained the samadhi named 'Ground of Increasing All Good Dharmas'. Following that, a Tathagata appeared in the world, named 'King of the Jeweled Light Banner', I was a night deity at that time, because I saw the Buddha, I served and offered to him, making him happy, and I obtained the samadhi named 'Cloud of Manifesting All Supernatural Light'. Following that, a Tathagata appeared in the world, named 'King of the Majestic Virtue of the Light of Mount Meru of Merit', I was a night deity at that time, because I saw the Buddha, I served and offered to him, making him happy, and I obtained the samadhi named 'Illuminating the Ocean of All Buddhas'. Following that, a Tathagata appeared in the world, named 'King of the Wonderful Voice of the Dharma Cloud', I was a night deity at that time, because I saw the Buddha, I served and offered to him, making his heart happy, and I obtained the samadhi named 'Lamp of the Ocean of All Dharmas'. Following that, a Tathagata appeared in the world, named 'King of the Light of the Torch of Wisdom', I was a night deity at that time, because I saw the Buddha, I served and offered to him, making him happy, and I obtained the samadhi named 'Lamp of Light Illuminating and Extinguishing the Suffering of All Beings'. Following that, a Tathagata appeared in the world, named 'Banner of the Swift Supernatural Power of the Wonderful Dharma', I was a night deity at that time, because I saw the Buddha, I served and offered to him, and my heart was filled with great joy, and I obtained the samadhi named 'Treasury of Light of the Practices of the Tathagatas of the Three Times'. Following that, a Tathagata appeared in the world, named 'King of the Lion of the Courageous Wisdom of the Dharma Lamp', I was a night deity at that time, because I saw the Buddha, I served and offered to him, making him happy, and I obtained the samadhi named 'Light of the Majestic Virtue of the Unobstructed Wheel of Wisdom of All Worlds'. Following that, a Tathagata appeared in the world, named 'King of the Majestic Virtue of the Fullness of the Power of Wisdom', I was a night deity at that time, because I saw the Buddha, I served and offered to him, making his heart happy, and I obtained the samadhi named 'Illuminating the Images of the Roots and Practices of All Beings of the Three Times'. Thus, good man! In that world of the Immaculate Golden Light Adornment, in the kalpa of the Banner of Universal Light, there were as many Tathagatas appearing in the world as the number of fine dust particles in ten Buddha lands, at that time I was either a heavenly king, or a dragon king, or a yaksha king.
、或為乾闥婆王、或為阿修羅王、或為迦樓羅王、或為緊那羅王、或為摩睺羅伽王、或為人王、或為梵王、或為天身、或為人身、或為男子身、或為女人身、或為童男身、或為童女身，悉以種種諸供養具，恭敬供養、尊重承事彼諸如來，亦聞諸佛所說妙法，悉皆聽受，憶持不忘；從此命終，還即於此世界中生，經于佛剎極微塵數劫修行菩薩種種妙行，然後壽終，生此華藏莊嚴世界海中娑婆世界，值迦羅鳩孫馱如來，承事供養，令生歡喜，得三昧名離一切塵垢影像光明；次值拘那含牟尼如來，承事供養，令生歡喜，得三昧名普光遍照一切剎海；次值迦葉如來，承事供養，令生歡喜，得三昧名演一切眾生妙音聲海；次值毗盧遮那如來於此道場成等正覺，唸唸示現種種神通廣大威力，我時得見，即獲此唸唸出生廣大歡喜莊嚴解脫門，得此解脫已，能入十不可說不可說佛剎極微塵數法界諸安立海；見彼一切法界安立海，一切佛剎所有極微塵，一一塵中有十不可說不可說佛剎極微塵數諸佛國土，一一國土皆有毗盧遮那如來坐于道場，于唸唸中成等正覺，現諸神變；所現神變，一一皆遍一切法界海，亦見自身在彼一切諸如來所，又亦聞彼一切世界一切如來種種說法，我悉聽受，憶持不忘。
「複次，善男子！我復見彼一切如
【現代漢語翻譯】 現代漢語譯本：或者成為乾闥婆王（Gandharva，天界樂神之王），或者成為阿修羅王（Asura，好戰的神族之王），或者成為迦樓羅王（Garuda，金翅鳥之王），或者成為緊那羅王（Kinnara，天界歌神之王），或者成為摩睺羅伽王（Mahoraga，大蟒神之王），或者成為人王，或者成為梵王（Brahma，色界天之王），或者成為天身，或者成為人身，或者成為男子身，或者成為女人身，或者成為童男身，或者成為童女身，都用種種供養的器具，恭敬供養、尊重承事那些如來，也聽聞諸佛所說的微妙佛法，全部都聽受，憶持不忘；從此命終，還即在這個世界中出生，經過佛剎極微塵數劫修行菩薩種種微妙的修行，然後壽命終結，生到這個華藏莊嚴世界海中的娑婆世界，值遇迦羅鳩孫馱如來（Krakucchanda，過去七佛之一），承事供養，令其生歡喜，得到名為離一切塵垢影像光明的禪定；接著值遇拘那含牟尼如來（Kanakamuni，過去七佛之一），承事供養，令其生歡喜，得到名為普光遍照一切剎海的禪定；接著值遇迦葉如來（Kasyapa，過去七佛之一），承事供養，令其生歡喜，得到名為演一切眾生妙音聲海的禪定；接著值遇毗盧遮那如來（Vairocana，釋迦牟尼佛的法身）在這個道場成就正等正覺，唸唸示現種種神通廣大的威力，我當時得見，就獲得這唸唸出生廣大歡喜莊嚴的解脫門，得到這個解脫后，能夠進入十不可說不可說佛剎極微塵數法界諸安立海；見到那一切法界安立海，一切佛剎所有的極微塵，每一個微塵中都有十不可說不可說佛剎極微塵數諸佛國土，每一個國土都有毗盧遮那如來坐在道場，在念念中成就正等正覺，顯現各種神變；所顯現的神變，每一個都遍佈一切法界海，也見到自身在那一切諸如來處，又聽聞那一切世界一切如來說的種種佛法，我都聽受，憶持不忘。 「再次，善男子！我又見到那一切如
【English Translation】 English version: Or becoming a Gandharva king (king of celestial musicians), or an Asura king (king of warring deities), or a Garuda king (king of golden-winged birds), or a Kinnara king (king of celestial singers), or a Mahoraga king (king of great serpent deities), or a human king, or a Brahma king (king of the form realm heavens), or a celestial body, or a human body, or a male body, or a female body, or a boy's body, or a girl's body, all using various kinds of offerings, respectfully making offerings, honoring and serving those Tathagatas, also hearing the wonderful Dharma spoken by all Buddhas, all listening and receiving, remembering and not forgetting; after this life ends, they are reborn in this world, passing through as many kalpas as there are dust particles in Buddha-lands, practicing various wonderful practices of Bodhisattvas, and then when their lifespan ends, they are born in the Saha world within this Flower Adornment World Sea, encountering Krakucchanda Tathagata (one of the seven past Buddhas), serving and making offerings, causing him to be pleased, obtaining the samadhi called 'Light of Image Free from All Dust'; then encountering Kanakamuni Tathagata (one of the seven past Buddhas), serving and making offerings, causing him to be pleased, obtaining the samadhi called 'Universal Light Illuminating All Buddha-lands'; then encountering Kasyapa Tathagata (one of the seven past Buddhas), serving and making offerings, causing him to be pleased, obtaining the samadhi called 'Ocean of Wonderful Sounds Proclaiming to All Beings'; then encountering Vairocana Tathagata (the Dharmakaya of Shakyamuni Buddha) achieving perfect enlightenment in this place of practice, in every thought manifesting various miraculous and vast powers, I then saw this, and immediately obtained this liberation gate of vast joy and adornment arising in every thought, having obtained this liberation, I am able to enter the ten inexpressible inexpressible Buddha-lands as numerous as dust particles in the Dharma realm, all the established seas; seeing all those established seas of the Dharma realm, all the extremely fine dust particles in all Buddha-lands, in each dust particle there are ten inexpressible inexpressible Buddha-lands as numerous as dust particles, in each land there is Vairocana Tathagata sitting in the place of practice, achieving perfect enlightenment in every thought, manifesting various miraculous transformations; each of the manifested transformations pervades the entire Dharma realm sea, and I also see myself in all those Tathagatas' places, and also hear the various teachings of all Tathagatas in all those worlds, I listen and receive them all, remembering and not forgetting. Furthermore, good man! I also see all those like
來，一一毛孔出生種種變化海，現神通力，於十方一切法界海、一切佛剎海、一切世界種、一切世界中，隨諸眾生種種生類、種種心性、種種想行，如其所應，轉正法輪。我得速疾陀羅尼力，悉能受持一切文義，正念思惟；以明瞭智，普入一切清凈法藏；以自在智，普游一切甚深法海；以周遍智，普知三世諸廣大義；以平等智，普達諸佛無差別法。我能如是悟解一切諸佛法門；一一法門中，悟解一切修多羅云；一一修多羅雲中，悟解一切法海；一一法海中，悟解一切法品；一一法品中，悟解一切法雲；一一法雲中，悟解一切法流；一一法流中，出生一切法愛樂海；一一法愛樂海，出生一切地；一一地中，出生一切三昧海；一一三昧海，得一切見佛海；一一見佛海，得一切智光海；一一智光海普照三世，遍入十方，知無量如來過去諸行海、知無量如來所有本事海、知無量如來難捨能捨佈施波羅蜜海、知無量如來圓滿凈戒波羅蜜海、知無量如來清凈安忍波羅蜜海、知無量如來廣大精進波羅蜜海、知無量如來圓滿清凈禪波羅蜜海、知無量如來甚深趣入般若波羅蜜海、知無量如來種種方便波羅蜜海、知無量如來種種增長愿波羅蜜海、知無量如來種種成就力波羅蜜海、知無量如來種種圓滿智波羅蜜海、知無量如來過去種種超菩薩
【現代漢語翻譯】 現代漢語譯本：我能從每一個毛孔中顯現出種種變化，如同大海一般，展現神通之力。在十方一切法界海（指宇宙中一切法的界限）、一切佛剎海（指諸佛所居住的國土）、一切世界種（指世界的起源）、一切世界中，我能隨著各種眾生的不同種類、不同的心性、不同的想法和行為，根據他們各自的情況，轉動正法輪（指佛陀的教誨）。我獲得了迅速的陀羅尼（總持）力量，能夠完全接受並保持一切經文的意義，以正念進行思考；憑藉明瞭的智慧，普遍進入一切清凈的法藏（指佛法的寶藏）；憑藉自在的智慧，普遍遊歷一切深奧的法海（指佛法的深邃之處）；憑藉周遍的智慧，普遍瞭解過去、現在、未來三世的廣大意義；憑藉平等的智慧，普遍通達諸佛沒有差別的法。我能夠這樣領悟一切諸佛的法門；在每一個法門中，領悟一切修多羅云（指佛經的集合）；在每一個修多羅雲中，領悟一切法海；在每一個法海中，領悟一切法品（指佛法的分類）；在每一個法品中，領悟一切法雲；在每一個法雲中，領悟一切法流；在每一個法流中，產生一切對佛法的愛樂之海；在每一個對佛法的愛樂之海中，產生一切地（指修行的階段）；在每一個地中，產生一切三昧海（指禪定的境界）；在每一個三昧海中，獲得一切見佛之海；在每一個見佛之海中，獲得一切智慧光明之海；每一個智慧光明之海普照三世，遍入十方，知道無量如來過去所行的種種行為之海、知道無量如來所有的本事之海、知道無量如來難以捨棄卻能捨棄的佈施波羅蜜海（指佈施的圓滿）、知道無量如來圓滿清凈的持戒波羅蜜海（指持戒的圓滿）、知道無量如來清凈安忍的波羅蜜海（指忍辱的圓滿）、知道無量如來廣大精進的波羅蜜海（指精進的圓滿）、知道無量如來圓滿清凈的禪定波羅蜜海（指禪定的圓滿）、知道無量如來深入般若波羅蜜海（指智慧的圓滿）、知道無量如來種種方便的波羅蜜海（指善巧方便的圓滿）、知道無量如來種種增長愿的波羅蜜海（指願力的圓滿）、知道無量如來種種成就力的波羅蜜海（指力量的圓滿）、知道無量如來種種圓滿智慧的波羅蜜海（指智慧的圓滿）、知道無量如來過去種種超越菩薩的修行。 English version: I can manifest from each pore of my skin various transformations, like a vast ocean, displaying miraculous powers. In the ten directions, in all realms of the Dharma (Dharmadhatu) (the boundary of all phenomena), in all Buddha-lands (Buddhaksetra), in all world-seeds (the origin of worlds), and in all worlds, I can, according to the various kinds of beings, their different natures, their different thoughts and actions, turn the wheel of the Dharma (Dharmacakra) (the teachings of the Buddha) as is appropriate for each of them. I have obtained the power of swift Dharani (mantra), and I am able to fully receive and maintain all the meanings of the scriptures, contemplating with right mindfulness; with clear wisdom, I universally enter all pure Dharma treasuries (the treasures of the Buddha's teachings); with unhindered wisdom, I universally travel through all profound Dharma oceans (the depths of the Buddha's teachings); with pervasive wisdom, I universally understand the vast meanings of the three times (past, present, and future); with equal wisdom, I universally comprehend the undifferentiated Dharma of all Buddhas. I am able to thus realize all the Dharma gates of all Buddhas; in each Dharma gate, I realize all Sutra clouds (collections of scriptures); in each Sutra cloud, I realize all Dharma oceans; in each Dharma ocean, I realize all Dharma categories (classifications of the Dharma); in each Dharma category, I realize all Dharma clouds; in each Dharma cloud, I realize all Dharma streams; in each Dharma stream, there arises an ocean of love for the Dharma; in each ocean of love for the Dharma, there arises all grounds (stages of practice); in each ground, there arises all Samadhi oceans (states of meditation); in each Samadhi ocean, I obtain all oceans of seeing Buddhas; in each ocean of seeing Buddhas, I obtain all oceans of wisdom light; each ocean of wisdom light illuminates the three times, pervades the ten directions, and knows the immeasurable oceans of past actions of the Tathagatas, knows the immeasurable oceans of all the Tathagatas' abilities, knows the immeasurable oceans of the Dana Paramita (perfection of giving) of the Tathagatas who are able to give up what is difficult to give up, knows the immeasurable oceans of the Sila Paramita (perfection of morality) of the Tathagatas who are perfectly pure in their precepts, knows the immeasurable oceans of the Ksanti Paramita (perfection of patience) of the Tathagatas who are pure and patient, knows the immeasurable oceans of the Virya Paramita (perfection of diligence) of the Tathagatas who are greatly diligent, knows the immeasurable oceans of the Dhyana Paramita (perfection of meditation) of the Tathagatas who are perfectly pure in their meditation, knows the immeasurable oceans of the Prajna Paramita (perfection of wisdom) of the Tathagatas who deeply enter into wisdom, knows the immeasurable oceans of the Upaya Paramita (perfection of skillful means) of the Tathagatas who have various skillful means, knows the immeasurable oceans of the Pranidhana Paramita (perfection of vows) of the Tathagatas who have various increasing vows, knows the immeasurable oceans of the Bala Paramita (perfection of power) of the Tathagatas who have various powers of accomplishment, knows the immeasurable oceans of the Jnana Paramita (perfection of wisdom) of the Tathagatas who have various perfect wisdoms, knows the immeasurable past practices of the Tathagatas that surpass those of Bodhisattvas.
【English Translation】 I can manifest from each pore of my skin various transformations, like a vast ocean, displaying miraculous powers. In the ten directions, in all realms of the Dharma (Dharmadhatu), in all Buddha-lands (Buddhaksetra), in all world-seeds, and in all worlds, I can, according to the various kinds of beings, their different natures, their different thoughts and actions, turn the wheel of the Dharma (Dharmacakra) as is appropriate for each of them. I have obtained the power of swift Dharani, and I am able to fully receive and maintain all the meanings of the scriptures, contemplating with right mindfulness; with clear wisdom, I universally enter all pure Dharma treasuries; with unhindered wisdom, I universally travel through all profound Dharma oceans; with pervasive wisdom, I universally understand the vast meanings of the three times; with equal wisdom, I universally comprehend the undifferentiated Dharma of all Buddhas. I am able to thus realize all the Dharma gates of all Buddhas; in each Dharma gate, I realize all Sutra clouds; in each Sutra cloud, I realize all Dharma oceans; in each Dharma ocean, I realize all Dharma categories; in each Dharma category, I realize all Dharma clouds; in each Dharma cloud, I realize all Dharma streams; in each Dharma stream, there arises an ocean of love for the Dharma; in each ocean of love for the Dharma, there arises all grounds; in each ground, there arises all Samadhi oceans; in each Samadhi ocean, I obtain all oceans of seeing Buddhas; in each ocean of seeing Buddhas, I obtain all oceans of wisdom light; each ocean of wisdom light illuminates the three times, pervades the ten directions, and knows the immeasurable oceans of past actions of the Tathagatas, knows the immeasurable oceans of all the Tathagatas' abilities, knows the immeasurable oceans of the Dana Paramita of the Tathagatas who are able to give up what is difficult to give up, knows the immeasurable oceans of the Sila Paramita of the Tathagatas who are perfectly pure in their precepts, knows the immeasurable oceans of the Ksanti Paramita of the Tathagatas who are pure and patient, knows the immeasurable oceans of the Virya Paramita of the Tathagatas who are greatly diligent, knows the immeasurable oceans of the Dhyana Paramita of the Tathagatas who are perfectly pure in their meditation, knows the immeasurable oceans of the Prajna Paramita of the Tathagatas who deeply enter into wisdom, knows the immeasurable oceans of the Upaya Paramita of the Tathagatas who have various skillful means, knows the immeasurable oceans of the Pranidhana Paramita of the Tathagatas who have various increasing vows, knows the immeasurable oceans of the Bala Paramita of the Tathagatas who have various powers of accomplishment, knows the immeasurable oceans of the Jnana Paramita of the Tathagatas who have various perfect wisdoms, knows the immeasurable past practices of the Tathagatas that surpass those of Bodhisattvas.
地無障礙行智光普照海、知無量如來過去種種住菩薩地無障礙行無量劫海；現神通力知無量如來過去種種圓滿菩薩地；知無量如來過去種種修習菩薩地；知無量如來過去種種凈治菩薩地；知無量如來過去種種觀察菩薩地；知無量如來過去為菩薩時，常見諸佛如影隨形；知無量如來過去為菩薩時，盡見佛海、劫海同住；知無量如來過去為菩薩時，以無量身遍生剎海；知無量如來過去為菩薩時，周遍法界，修廣大行；知無量如來過去為菩薩時，示現種種諸方便門，調伏成熟一切眾生；知無量如來放大光明，普照十方一切剎海；知無量如來現大神力，普現一切眾生之前；知無量如來廣大智地，光明自在；知無量如來成等正覺，神變難思；知無量如來轉正法輪，悉能受持，無有忘失；知無量如來示現相海；知無量如來示現身海；知無量如來廣大境界。彼諸如來從初發心乃至法滅，如是等法、所有勤求、相應方便，我于唸唸悉得知見，甚深證入。
「善男子！汝問我言：『發心已來，為久如？』者，我念往昔過二佛剎極微塵數劫，如上所說，于無垢金光莊嚴世界為福德燈圓滿光明幢菩提樹神，聞不退轉法界妙音如來種種說法，發阿耨多羅三藐三菩提心，經二佛剎極微塵數劫，種種修行諸菩薩行，然後生此娑婆世界賢劫之中
【現代漢語翻譯】 現代漢語譯本 智慧之光普照無礙，遍及一切世界，知曉無量如來過去在菩薩地時的種種無礙修行，經歷無量劫海；以神通力知曉無量如來過去圓滿菩薩地的種種狀態；知曉無量如來過去修習菩薩地的種種過程；知曉無量如來過去清凈菩薩地的種種方法；知曉無量如來過去觀察菩薩地的種種角度；知曉無量如來過去為菩薩時，常見諸佛如影隨形；知曉無量如來過去為菩薩時，盡見佛海、劫海同住；知曉無量如來過去為菩薩時，以無量身遍生於各個剎土世界；知曉無量如來過去為菩薩時，周遍法界，修習廣大行；知曉無量如來過去為菩薩時，示現種種方便法門，調伏成熟一切眾生；知曉無量如來放出大光明，普照十方一切剎土世界；知曉無量如來顯現大神力，普遍出現在一切眾生面前；知曉無量如來廣大智慧之地，光明自在；知曉無量如來成就等正覺，神變不可思議；知曉無量如來轉動正法輪，都能受持，沒有遺忘；知曉無量如來示現相好之海；知曉無量如來示現身形之海；知曉無量如來廣大的境界。那些如來從最初發心乃至佛法滅盡，所有這些法、所有勤求、相應的方便，我都在念念之間完全知曉、看見，並深入證悟。 『善男子！』你問我：『發心以來，過了多久？』我回憶往昔，經過二佛剎極微塵數劫，如上面所說，在無垢金光莊嚴世界，作為福德燈圓滿光明幢菩提樹神，聽聞不退轉法界妙音如來種種說法，發了阿耨多羅三藐三菩提心（無上正等正覺之心），經過二佛剎極微塵數劫，種種修行諸菩薩行，然後才生到這個娑婆世界賢劫之中。
【English Translation】 English version The light of wisdom illuminates without obstruction, pervading all realms, knowing the immeasurable Tathagatas' various unobstructed practices in the Bodhisattva grounds in the past, traversing immeasurable kalpas; with supernatural power, knowing the immeasurable Tathagatas' various states of perfect Bodhisattva grounds in the past; knowing the immeasurable Tathagatas' various processes of practicing the Bodhisattva grounds in the past; knowing the immeasurable Tathagatas' various methods of purifying the Bodhisattva grounds in the past; knowing the immeasurable Tathagatas' various perspectives of observing the Bodhisattva grounds in the past; knowing that when the immeasurable Tathagatas were Bodhisattvas in the past, they often saw all Buddhas like shadows following their forms; knowing that when the immeasurable Tathagatas were Bodhisattvas in the past, they completely saw the Buddha-seas and kalpa-seas coexisting; knowing that when the immeasurable Tathagatas were Bodhisattvas in the past, they were born in various Buddha-lands with immeasurable bodies; knowing that when the immeasurable Tathagatas were Bodhisattvas in the past, they pervaded the Dharma realm, practicing vast deeds; knowing that when the immeasurable Tathagatas were Bodhisattvas in the past, they manifested various expedient methods, taming and maturing all sentient beings; knowing that the immeasurable Tathagatas emit great light, illuminating all Buddha-lands in the ten directions; knowing that the immeasurable Tathagatas manifest great supernatural power, universally appearing before all sentient beings; knowing the immeasurable Tathagatas' vast wisdom ground, with light and freedom; knowing that the immeasurable Tathagatas achieve perfect enlightenment, with inconceivable transformations; knowing that the immeasurable Tathagatas turn the wheel of the true Dharma, able to uphold it without forgetting; knowing the immeasurable Tathagatas' manifestation of the sea of marks; knowing the immeasurable Tathagatas' manifestation of the sea of bodies; knowing the immeasurable Tathagatas' vast realms. From the initial aspiration to the extinction of the Dharma, all these dharmas, all diligent pursuits, and corresponding expedient means of those Tathagatas, I completely know, see, and deeply realize in every moment. 'Good man!' You ask me: 'How long has it been since you made the aspiration?' I recall the past, having passed through as many kalpas as the dust motes of two Buddha-lands, as mentioned above, in the Immaculate Golden Light Adorned World, as the Bodhi Tree Spirit of the Auspicious Lamp of Merit, the Perfect Light Banner, having heard the various teachings of the Tathagata of the Wondrous Sound of the Non-Retreating Dharma Realm, I made the aspiration for Anuttara-samyak-sambodhi (the unsurpassed perfect enlightenment), and after passing through as many kalpas as the dust motes of two Buddha-lands, practicing various Bodhisattva practices, I was then born into this Saha World during the Bhadrakalpa.
，從迦羅鳩孫馱佛至釋迦牟尼佛，及此劫中未來所有一切如來，我皆親近，承事供養，恭敬尊重，令生歡喜；如此世界賢劫之中，供養未來一切諸佛，一切世界一切劫中所有未來一切諸佛，悉亦如是親近承事，種種供養。善男子！彼無垢金光莊嚴世界，今猶現在，諸佛出現，相續不斷，汝當一心修此菩薩大勇猛門。」
爾時，具足功德寂靜音海主夜神欲重宣此解脫門義，為善財童子而說偈曰：
「善財汝今聽我說， 如是凈妙解脫門， 聞已愛樂生歡喜， 究竟勤修令悟入。 我昔修行多劫海， 生於廣大深信心， 常觀法性令現前， 速證如空一切智。 我於三世諸佛所， 咸生廣大信樂心， 最勝清凈諸眷屬， 悉愿承事常親近。 我見過去天人師， 為利眾生皆供養， 聞此廣大凈法門， 其心愛敬生歡喜。 常于父母及師長， 尊重恭敬令歡悅， 如是曾無休懈心， 於此解脫能深入。 又于老病貧窮人， 無主諸根不具足， 經無數劫受輪迴， 慈心愍濟令安樂。 濁劫水火及王賊， 醉象惡獸諸恐怖， 我昔修行有海中， 種種救護令除免。 三有煩惱恒熾然， 諸惡業障常纏覆， 墮于生死險難中， 我昔救彼令除滅。
【現代漢語翻譯】 現代漢語譯本：從迦羅鳩孫馱佛（Kakusandha Buddha）到釋迦牟尼佛（Sakyamuni Buddha），以及這個劫中未來所有的一切如來（Tathagata），我都親近他們，侍奉供養，恭敬尊重，使他們生起歡喜心；就像在這個世界賢劫之中，供養未來一切諸佛一樣，在一切世界一切劫中，所有未來的一切諸佛，我也都這樣親近侍奉，進行種種供養。善男子！那個無垢金光莊嚴世界，現在仍然存在，諸佛出現，相續不斷，你應該一心修習這個菩薩大勇猛的法門。 當時，具足功德寂靜音海主夜神想要再次宣說這個解脫門的意義，為善財童子說了偈語： 『善財，你現在聽我說，這個清凈微妙的解脫門，聽了之後要愛樂並生起歡喜心，最終勤奮修習，使自己領悟並進入。我過去修行了無數劫，生起了廣大深厚的信心，常常觀照法性，使其顯現於前，迅速證得如同虛空般的一切智慧。我對於過去、現在、未來三世諸佛，都生起了廣大信樂之心，對於最殊勝清凈的眷屬，都發愿侍奉並常常親近。我見到過去的天人導師，爲了利益眾生都進行供養，聽到這個廣大的清凈法門，心中愛敬並生起歡喜。常常對父母和師長，尊重恭敬，使他們歡悅，像這樣從未有懈怠之心，因此能夠深入這個解脫門。又對於年老、生病、貧窮的人，以及無依無靠、諸根不具足的人，他們經歷了無數劫的輪迴，我以慈悲心憐憫救濟，使他們安樂。在濁世的劫難中，有水災、火災、以及盜賊的威脅，還有醉象、惡獸等各種恐怖，我過去在修行的過程中，在這些災難中救護他們，使他們免於災難。三有（欲有、色有、無色有）的煩惱常常熾盛，各種惡業的障礙常常纏繞覆蓋，使眾生墮入生死的險難之中，我過去救度他們，使他們脫離這些苦難。』
【English Translation】 English version: From Kakusandha Buddha to Sakyamuni Buddha, and all future Tathagatas in this kalpa, I have approached them, served and made offerings to them, respected them with reverence, and caused them to rejoice. Just as in this Bhadrakalpa of this world, I make offerings to all future Buddhas, so too in all worlds and all kalpas, I approach and serve all future Buddhas, making various offerings. Good man! That world of Immaculate Golden Light Adornment still exists now, where Buddhas appear in an unbroken succession. You should wholeheartedly cultivate this great courageous gate of the Bodhisattva. At that time, the Night-Ruling Spirit, Possessing Meritorious Virtues and a Tranquil Sound Ocean, wishing to reiterate the meaning of this liberation gate, spoke the following verses to Sudhana: 'Sudhana, now listen to me, this pure and wondrous liberation gate. Having heard it, cherish it and generate joy, ultimately diligently cultivate it to realize and enter it. In the past, I cultivated for countless kalpas, generating vast and deep faith. I constantly contemplate the nature of Dharma, causing it to manifest before me, quickly attaining all-knowing wisdom like the void. Towards the Buddhas of the three times, past, present, and future, I have generated vast faith and joy. Towards the most supreme and pure retinue, I vow to serve and always be close. I have seen the past teachers of gods and humans, making offerings for the benefit of all beings. Having heard this vast and pure Dharma gate, my heart is filled with love, respect, and joy. I always respect and revere my parents and teachers, making them happy. Like this, I have never had a slackening mind, and thus I can deeply enter this liberation gate. Also, towards the old, the sick, the poor, and those who are helpless and have incomplete faculties, who have undergone countless kalpas of transmigration, I compassionately pity and help them, bringing them peace and happiness. In the turbid kalpas, with the calamities of water, fire, and thieves, as well as the terrors of drunken elephants and ferocious beasts, in my past cultivation, I have protected them from these disasters, enabling them to escape. The afflictions of the three realms (desire realm, form realm, formless realm) are constantly blazing, and the obstacles of various evil karmas constantly entangle and cover beings, causing them to fall into the perilous dangers of birth and death. In the past, I have saved them, enabling them to escape these sufferings.'
一切恐怖惡趣中， 種種苦難恒相續， 生老病死厄其身， 我當救彼咸令出。 愿盡未來一切劫， 普為苦惱諸群生， 滅除生死使無餘， 得佛究竟諸安樂。
「善男子！我唯知此唸唸速疾出生廣大歡喜莊嚴解脫門；如諸菩薩摩訶薩深入一切法界海，遠離一切內外苦，永除一切諸妄想，具足一切菩薩智，悉知一切諸劫數，普見一切剎成壞，而我云何能知、能說彼功德行？善男子！此菩提場如來清凈圓滿會中有主夜神，名守護一切城增長威德，汝詣彼問菩薩云何學菩薩行、修菩薩道。」
爾時，善財童子一心觀察具足功德寂靜音海主夜神身，合掌恭敬，以偈贊曰：
「我因隨順善友教， 今來得詣天神所， 身無邊量等須彌， 處座莊嚴皆妙好。 非是執著於色相， 計有諸法為依止， 邪見淺識劣智人， 而能了知尊境界。 一切世間天及人， 于無邊劫常觀察， 不能測度聖天身， 色相無量難思故。 天能遠離於諸蘊， 亦復不依于界處， 普為眾生出世間， 示現種種神通力。 最勝智眼常清凈， 無垢無動無所著， 能觀一切極微中， 見佛種種神通力。 仁今身為正法藏， 心智無礙常清凈， 既得如來智慧光， 復照
【現代漢語翻譯】 現代漢語譯本 在一切恐怖的惡道中，種種苦難持續不斷，生老病死折磨著他們的身體，我應當救度他們，使他們都脫離苦海。 我願在未來一切劫中，普遍為受苦惱的眾生，滅除生死輪迴，使之不再有餘，獲得佛的究竟安樂。 『善男子！我只知道這種唸唸之間迅速生出廣大歡喜的莊嚴解脫法門；像諸位菩薩摩訶薩深入一切法界海，遠離一切內外之苦，永遠消除一切妄想，具足一切菩薩的智慧，完全知曉一切劫數，普遍見到一切世界的成住壞空，而我怎麼能知道、能說出他們的功德和修行呢？善男子！這菩提道場如來清凈圓滿的集會中，有一位主夜神，名叫守護一切城增長威德（意為守護一切城市，增長威德的主夜神），你到他那裡去請教菩薩如何學習菩薩的修行，修持菩薩的道。』 當時，善財童子一心觀察具足功德的寂靜音海主夜神的身相，合掌恭敬，用偈頌讚嘆道： 『我因為隨順善知識的教導，今天才來到天神這裡，您的身體無邊無量，如同須彌山（佛教中的聖山），所處的座位莊嚴而美好。 您不是執著於色相，也不是認為諸法有其依靠，那些邪見、淺薄、智慧低下的人，怎麼能瞭解您的境界呢？ 一切世間的天人和人類，在無邊劫中常常觀察，也不能測度聖天您的身體，因為您的色相無量難以思議。 天神您能夠遠離五蘊（色、受、想、行、識），也不依賴於界處（佛教中的十八界），普遍爲了眾生出離世間，示現種種神通力量。 您最殊勝的智慧之眼常常清凈，沒有污垢，沒有動搖，沒有執著，能夠觀察一切極微小的物質中，見到佛的種種神通力量。 您現在是正法的寶藏，心智無礙，常常清凈，既然得到了如來的智慧之光，又照耀著'
【English Translation】 English version In all terrifying evil realms, various sufferings constantly continue, birth, old age, sickness, and death afflict their bodies. I shall save them and lead them all out of suffering. I vow that in all future kalpas, I will universally for all suffering beings, extinguish the cycle of birth and death, leaving nothing remaining, and attain the ultimate bliss of the Buddha. 'Good man! I only know this Dharma gate of liberation, where vast joy and adornment arise swiftly in every thought; like the Bodhisattva Mahasattvas who deeply enter the ocean of all Dharma realms, are far from all inner and outer suffering, forever eliminate all delusions, possess all the wisdom of a Bodhisattva, fully know all kalpas, and universally see the formation, existence, destruction, and emptiness of all worlds. How can I know or speak of their merits and practices? Good man! In this Bodhi-mandala, in the pure and perfect assembly of the Tathagata, there is a night-guardian deity named Guardian of All Cities, Increasing Majestic Virtue (meaning the night deity who guards all cities and increases majestic virtue). Go to him and ask how Bodhisattvas learn the Bodhisattva practices and cultivate the Bodhisattva path.' At that time, Sudhana, with a focused mind, observed the form of the night-guardian deity, Silent Ocean of Merit, who was endowed with virtues. He joined his palms in reverence and praised with verses: 'Because I followed the teachings of good friends, today I have come to the abode of the heavenly deity. Your body is boundless and immeasurable, like Mount Sumeru (the sacred mountain in Buddhism), and the seat you occupy is adorned and wonderful. You are not attached to form, nor do you believe that all dharmas have a basis. How can those with wrong views, shallow understanding, and inferior wisdom comprehend your realm? All beings in the world, gods and humans, constantly observe for countless kalpas, yet they cannot fathom the body of the holy deity, because your forms are immeasurable and inconceivable. The deity is able to be apart from the five aggregates (form, feeling, perception, mental formations, and consciousness), and also does not rely on the realms and places (the eighteen realms in Buddhism). Universally for the sake of sentient beings, you transcend the world, manifesting various miraculous powers. Your most supreme wisdom eye is always pure, without defilement, without wavering, without attachment, able to observe all the smallest particles, and see the various miraculous powers of the Buddha. You are now a treasury of the true Dharma, your mind and wisdom are unobstructed and always pure. Having received the light of the Tathagata's wisdom, you also illuminate'
一切諸群品。 心能普集無邊業， 莊嚴一切諸世間， 了一切法皆是心， 現身等彼眾生數。 解了世間猶若夢， 一切諸佛猶如影， 諸法如響悉皆空， 隨心普現而無著。 天能普為諸眾生， 唸唸現身恒自在， 于有于無心不住， 常聞說法遍諸方。 無量剎塵諸剎海， 及善逝海眾生海， 如是悉在一塵中， 此尊解脫境界力。」
時，善財童子以此妙偈贊彼神已，頂禮其足，繞無數匝，慇勤瞻仰，辭退而去。
大方廣佛華嚴經卷第二十一 大正藏第 10 冊 No. 0293 大方廣佛華嚴經
大方廣佛華嚴經卷第二十二
罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品
爾時，善財童子隨順修行具足功德寂靜音海主夜神所得解脫，觀察彼神所說法門，一一文句皆無忘失；于無量深心、無量法性、一切方便神通智慧，憶念思擇，相續不斷，微細分別，解了甚深，其心廣大，證入安住。漸行往詣守護一切城增長威德主夜神所，見彼夜神坐光明普照一切宮殿摩尼寶王大蓮華藏師子之座，百千夜神而為眷屬，前後圍繞；現普應一切眾生色相身，現普對一切眾生之前身，現不染一切世間身，現等一切眾生身數身，現超過一切世間身
【現代漢語翻譯】 現代漢語譯本 一切眾生種類。 心能普遍聚集無邊的業力，莊嚴一切世界， 明瞭一切法都是心所顯現，化現身體如同眾生的數量。 理解世間如同夢幻，一切諸佛如同影子， 諸法如同迴響一樣都是空無，隨心普遍顯現而沒有執著。 天神能普遍為一切眾生，唸唸化現身體恒常自在， 對於存在和不存在，心都不執著，常常聽聞佛法遍佈各個方向。 無量剎土微塵般多的剎土海洋，以及善逝（佛）的海洋、眾生的海洋， 都包含在一個微塵之中，這是此尊（指夜神）解脫境界的力量。 當時，善財童子用這美妙的偈頌讚嘆了這位神之後，頂禮他的雙足，圍繞無數圈，恭敬地瞻仰，然後告辭離去。 《大方廣佛華嚴經》卷第二十一 大正藏第 10 冊 No. 0293 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第二十二 罽賓國（古代西域國名，今克什米爾地區）三藏般若奉詔翻譯《入不思議解脫境界普賢行愿品》 當時，善財童子隨順修行，具足功德，領悟了寂靜音海主夜神所得到的解脫，觀察這位夜神所說的法門，每一句都未曾遺忘；對於無量深邃的心、無量法性、一切方便神通智慧，憶念思考，相續不斷，細微地分別，理解得非常深刻，他的心胸廣大，證入並安住其中。逐漸前往守護一切城增長威德主夜神所在之處，見到這位夜神坐在光明普照一切宮殿的摩尼寶王大蓮花藏獅子座上，有成百上千的夜神作為眷屬，前後圍繞；顯現普遍應化一切眾生的色相身，顯現在一切眾生面前的身，顯現不被一切世間所染的身，顯現等同一切眾生數量的身，顯現超越一切世間的身。
【English Translation】 English version All the various kinds of beings. The mind can universally gather boundless karma, adorning all the worlds, Understanding that all dharmas are manifestations of the mind, manifesting bodies equal to the number of sentient beings. Understanding the world as a dream, all Buddhas as shadows, All dharmas are like echoes, all empty, universally manifesting according to the mind without attachment. The celestial being can universally for all sentient beings, constantly manifesting bodies in every moment, always at ease, The mind does not dwell on existence or non-existence, constantly hearing the Dharma throughout all directions. Limitless lands like dust particles, oceans of lands, and oceans of Sugatas (Buddhas), oceans of sentient beings, All are contained within a single dust particle, this is the power of this venerable one's (referring to the night deity) realm of liberation. At that time, Sudhana (善財童子) praised this deity with this wonderful verse, bowed at his feet, circled him countless times, respectfully gazed upon him, and then took his leave. The Avatamsaka Sutra, Scroll 21 Taisho Tripitaka Volume 10, No. 0293, The Avatamsaka Sutra The Avatamsaka Sutra, Scroll 22 Translated by Tripitaka Prajna of Kipin (ancient kingdom in the western region, now Kashmir) by imperial decree, 'Entering the Inconceivable Realm of Liberation, the Practices and Vows of Samantabhadra' At that time, Sudhana followed the practice, fully possessing merits, and comprehended the liberation attained by the Night Deity, the Lord of the Ocean of Silent Sounds. He observed the Dharma teachings spoken by this night deity, not forgetting a single phrase; regarding the immeasurable profound mind, immeasurable Dharma nature, all expedient means, supernatural powers, and wisdom, he contemplated and reflected continuously, subtly distinguishing, understanding profoundly, his mind vast, entering and abiding in it. Gradually, he went to the place of the Night Deity, the Protector of All Cities, the Augmenter of Majestic Virtue, and saw this night deity sitting on a lion throne of a great lotus treasury of mani jewels, illuminating all palaces with light, with hundreds and thousands of night deities as his retinue, surrounding him; manifesting bodies with forms that universally respond to all sentient beings, manifesting bodies in front of all sentient beings, manifesting bodies undefiled by all worlds, manifesting bodies equal to the number of all sentient beings, manifesting bodies that transcend all worlds.
，現調伏眾生隨轉身，現速往一切十方身，現圓滿一切大愿身，現滅除一切障礙究竟如來體性身，現究竟教化成熟一切眾生身。善財見已，歡喜踴躍，心願圓滿，欣慶無量，頂禮其足，繞無數匝，於前合掌，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩修菩薩行時云何利益安樂眾生？云何以無上攝攝取眾生？云何學菩薩道？云何住菩薩業？云何順諸佛教？云何近法王位？唯愿慈哀，為我宣說。」
時，彼夜神告善財言：「善哉！善哉！善男子！汝為救護一切眾生故，汝為嚴凈一切佛剎故，汝為供養一切如來故，汝欲住一切劫救眾生故，汝欲守護一切佛種性故，汝欲普入十方修諸行故，汝欲普入一切法門海故，汝欲以平等心遍入一切所知境故，汝欲普遍聞持一切如來正法輪故，汝欲普隨一切眾生心之所樂雨法雨故，問諸菩薩所修行門。善男子！我得菩薩甚深自在可愛妙音解脫門，為大法師，白繒系頂，於一切法心無所著，善能開示一切如來深法藏故；具大誓願大慈悲力，令一切眾生住菩提心故；能作一切利眾生事，積聚善根無休息故；為一切眾生調御之師，令一切眾生住一切智道故；為一切世間作大法雲，普雨一切契經法故；為一切世間清凈法日，普照世間令生善根故；於一切世間其心平等，普令
【現代漢語翻譯】 現代漢語譯本：現在，他爲了調伏眾生而隨之轉變身形，爲了迅速前往一切十方世界而示現身形，爲了圓滿一切大愿而示現身形，爲了滅除一切障礙而示現究竟如來體性的身形，爲了究竟教化成熟一切眾生而示現身形。善財童子見到這些景象后，歡喜踴躍，心願圓滿，欣慶無量，頂禮夜神的雙足，繞行無數圈，然後在夜神面前合掌，說道：『聖者！我早已發起了阿耨多羅三藐三菩提心（無上正等正覺之心），但是還不知道菩薩在修行菩薩道時，如何利益安樂眾生？如何以無上的方法攝取眾生？如何學習菩薩道？如何安住菩薩的行業？如何順應諸佛的教誨？如何接近法王的地位？唯愿您慈悲哀憫，為我宣說。』 這時，夜神告訴善財童子說：『善哉！善哉！善男子！你爲了救護一切眾生，爲了莊嚴清凈一切佛剎（佛的國土），爲了供養一切如來，爲了安住於一切劫中救度眾生，爲了守護一切佛的種性，爲了普遍進入十方世界修行各種善行，爲了普遍進入一切法門之海，爲了以平等心普遍進入一切所知境界，爲了普遍聽聞並受持一切如來的正法輪，爲了普遍隨順一切眾生心中所喜愛的而降下法雨，所以才問這些菩薩所修行的法門。善男子！我得到了菩薩甚深自在可愛妙音解脫門，我作為大法師，頭頂繫著白色的絲帶，對於一切法心無所執著，善於開示一切如來甚深的法藏；我具足大誓願和大慈悲的力量，令一切眾生安住于菩提心；我能夠做一切利益眾生的事情，積累善根從不休息；我是所有眾生調御的導師，令一切眾生安住於一切智道；我為一切世間作大法雲，普遍降下一切契經之法；我為一切世間作清凈的法日，普遍照耀世間令眾生生起善根；我對於一切世間的心都是平等的，普遍令'
【English Translation】 English version: Now, he transforms his body to subdue sentient beings, manifests his body to quickly go to all ten directions, manifests his body to fulfill all great vows, manifests his body of the ultimate Tathagata nature to eliminate all obstacles, and manifests his body to ultimately teach and mature all sentient beings. Sudhana, having seen these sights, was joyful and elated, his wishes fulfilled, and he was immeasurably delighted. He bowed at the night deity's feet, circumambulated him countless times, and then, with palms joined in front of him, said, 'Holy One! I have already generated the aspiration for Anuttara-samyak-sambodhi (supreme perfect enlightenment), but I do not yet know how a Bodhisattva, when practicing the Bodhisattva path, benefits and brings happiness to sentient beings? How does one gather sentient beings with supreme methods? How does one learn the Bodhisattva path? How does one abide in the Bodhisattva's activities? How does one accord with the teachings of all Buddhas? How does one approach the position of the Dharma King? I beseech you to have compassion and explain this to me.' At that time, the night deity said to Sudhana, 'Excellent! Excellent! Good man! Because you wish to protect all sentient beings, because you wish to adorn and purify all Buddha-lands (Buddha's realms), because you wish to make offerings to all Tathagatas, because you wish to abide in all kalpas to save sentient beings, because you wish to protect the lineage of all Buddhas, because you wish to universally enter the ten directions to cultivate all practices, because you wish to universally enter the ocean of all Dharma-gates, because you wish to enter all knowable realms with an equal mind, because you wish to universally hear and uphold the true Dharma wheel of all Tathagatas, because you wish to universally rain down the Dharma rain according to the desires of all sentient beings, you ask about the practices of Bodhisattvas. Good man! I have attained the Bodhisattva's profound, free, lovely, and wonderful sound liberation gate. As a great Dharma master, with a white silk band on my head, my mind is unattached to all dharmas, and I am skilled in revealing the profound Dharma treasury of all Tathagatas; I possess great vows and great compassionate power, enabling all sentient beings to abide in the Bodhi mind; I am able to do all things that benefit sentient beings, accumulating good roots without rest; I am the guide who tames all sentient beings, enabling all sentient beings to abide in the path of all-knowing wisdom; I act as a great Dharma cloud for all the world, universally raining down the Dharma of all Sutras; I act as a pure Dharma sun for all the world, universally illuminating the world and causing sentient beings to generate good roots; my mind is equal towards all the world, universally enabling'
眾生增善法故；于諸境界其心清凈，除滅一切不善業故；為大導師，引導眾生令入一切善行中故；為諸眾生智慧莊嚴，令諸世間以智先導諸善行故；恒事一切諸善知識，為令眾生住佛教故。善男子！我以此等法施眾生，令生白法，求一切智其心堅固，猶如金剛那羅延藏，善能觀察佛力、魔力，常得親近諸善知識，摧破一切業惑障山，集一切智助道之法，心恒不捨一切智地圓滿白凈無礙法門。
「善男子！我以如是凈法光明普遍覺悟一切眾生，種種饒益，積集善根，增長成就助道法時，常作十種觀察法界。何者為十？所謂：我知法界無量，獲得廣大智光明故；我知法界無邊，見一切佛諸神變故；我知法界無際，普入一切諸佛國土，恭敬供養諸如來故；我知法界無畔，普於一切世界海中示現修行菩薩行故；我知法界無斷，入于如來甚深平等種種圓滿不斷智故；我知法界一性，入于如來圓滿言音，隨眾生心無不了故；我知法界性凈，入于如來過去愿海，究竟調伏諸眾生故；我知法界遍諸眾生，普賢妙行悉周遍故；我知法界一莊嚴，普賢神通善莊嚴故；我知法界不可壞，一切善根充滿法界不可壞故。善男子！我作此十種觀察法界，隨順解知，出生一切廣大善根，辨助道法，明瞭諸佛殊勝威德，深入如來難思境界。又，善
【現代漢語翻譯】 現代漢語譯本 爲了使眾生增長善法；在各種境界中保持內心清凈，消除一切不善的業；成為偉大的導師，引導眾生進入一切善行之中；爲了使眾生擁有智慧的莊嚴，使世間以智慧引導各種善行；恒常侍奉一切善知識，爲了使眾生安住于佛陀的教誨中。善男子！我以這些法佈施給眾生，使他們生起清凈的善法，追求一切智慧的心堅定如金剛那羅延藏（一種堅固的寶藏），能夠善於觀察佛的力量和魔的力量，常常親近各種善知識，摧毀一切業障和迷惑之山，積聚一切智慧的助道之法，內心恒常不捨棄一切智慧的境界，圓滿清凈無礙的法門。 「善男子！我以這樣的清凈法光明普遍覺悟一切眾生，給予種種利益，積累善根，增長成就助道之法時，常常進行十種觀察法界的方法。哪十種呢？所謂：我知道法界是無量的，因為獲得了廣大的智慧光明；我知道法界是無邊的，因為見到了所有佛的神通變化；我知道法界是無際的，因為普遍進入一切佛的國土，恭敬供養諸如來；我知道法界是無畔的，因為普遍在一切世界海中示現修行菩薩的行跡；我知道法界是無斷的，因為進入瞭如來甚深平等種種圓滿不斷的智慧；我知道法界是一性的，因為進入瞭如來圓滿的言語聲音，能夠隨順眾生的心意而無所不知；我知道法界的自性是清凈的，因為進入瞭如來過去的愿海，最終調伏一切眾生；我知道法界遍及一切眾生，因為普賢菩薩的妙行普遍周遍；我知道法界是一個莊嚴，因為普賢菩薩的神通善於莊嚴；我知道法界是不可破壞的，因為一切善根充滿法界而不可破壞。善男子！我進行這十種觀察法界的方法，隨順理解和認知，產生一切廣大的善根，辨別助道之法，明瞭諸佛殊勝的威德，深入如來難以思議的境界。還有，善
【English Translation】 English version To increase good dharmas in sentient beings; to keep their minds pure in all realms, eliminating all unwholesome karma; to be a great guide, leading sentient beings into all good practices; to adorn sentient beings with wisdom, enabling the world to be guided by wisdom in all good practices; to constantly serve all good teachers, so that sentient beings may abide in the Buddha's teachings. Good man! I bestow these dharmas upon sentient beings, causing them to generate pure good dharmas, their minds firm in seeking all wisdom, like the Vajra Narayana Treasury (a firm and solid treasure), able to observe the power of the Buddha and the power of demons, constantly drawing near to all good teachers, destroying all mountains of karmic obstacles and delusions, accumulating all wisdom-aiding dharmas, their minds constantly not abandoning the realm of all wisdom, perfecting the pure and unobstructed dharma gate. 「Good man! With such pure dharma light, I universally awaken all sentient beings, giving various benefits, accumulating good roots, and when increasing and accomplishing the dharmas that aid the path, I constantly engage in ten kinds of observations of the dharma realm. What are the ten? They are: I know the dharma realm is immeasurable, because I have obtained vast wisdom light; I know the dharma realm is boundless, because I have seen all the Buddha's miraculous transformations; I know the dharma realm is limitless, because I have universally entered all the Buddha's lands, respectfully making offerings to all Tathagatas; I know the dharma realm is without boundary, because I have universally manifested the practices of a Bodhisattva in all the ocean of worlds; I know the dharma realm is without cessation, because I have entered the Tathagata's profound, equal, and various perfect and unceasing wisdom; I know the dharma realm is of one nature, because I have entered the Tathagata's perfect speech and sound, able to understand all without fail according to the minds of sentient beings; I know the dharma realm's nature is pure, because I have entered the Tathagata's past ocean of vows, ultimately subduing all sentient beings; I know the dharma realm pervades all sentient beings, because Samantabhadra's wondrous practices are universally pervasive; I know the dharma realm is one adornment, because Samantabhadra's miraculous powers are good at adorning; I know the dharma realm is indestructible, because all good roots fill the dharma realm and are indestructible. Good man! I engage in these ten kinds of observations of the dharma realm, following understanding and cognition, generating all vast good roots, discerning the dharmas that aid the path, understanding the Buddha's extraordinary majestic virtue, and deeply entering the Tathagata's inconceivable realm. Furthermore, good
男子！我以如是隨順作意，正念思惟，得如來十種廣大威德陀羅尼輪，普為眾生演說妙法。何者為十？所謂：普入一切法海陀羅尼輪，普持一切法藏陀羅尼輪，普受一切清凈法雲陀羅尼輪，普念一切如來智燈陀羅尼輪，普演一切如來名號音聲陀羅尼輪，普入三世諸佛平等愿海陀羅尼輪，普入一切諸乘行海速疾圓滿陀羅尼輪，普入一切眾生業海凈諸垢障陀羅尼輪，疾轉一切業海清凈陀羅尼輪，速疾出生一切智智勇猛成就陀羅尼輪。善男子！此十陀羅尼輪以十千陀羅尼輪而為眷屬，恒為眾生演說妙法。善男子！我或為眾生說聞慧法，或為眾生說思慧法，或為眾生說修慧法，或為眾生說一有海法，或為眾生說一切有海法，或為眾生說一如來名號海法，或為眾生說一切如來名號海法，或為眾生說一世界海法，或為眾生說一切世界海法，或為眾生說一佛授記海法，或為眾生說一切佛授記海法，或為眾生說一如來眾會道場海法，或為眾生說一切如來眾會道場海法，或為眾生說一如來法輪海法，或為眾生說一切如來法輪海法，或為眾生說一如來修多羅海法，或為眾生說一切如來修多羅海法，或為眾生說一如來集會海法，或為眾生說一切如來集會海法，或為眾生說一薩婆若心海法，或為眾生說一切薩婆若心海法，或為眾生說一乘出離法
，或為眾生說一切乘出離法。善男子！我以此等不可說法門為眾生說。善男子！我入如是等無差別法界門海，說無上法，普遍最勝攝諸眾生，盡未來劫住普賢行。時，此甚深自在可愛妙音解脫，于唸唸中修習增長一切菩薩諸解脫門，唸唸充滿一切法界。」
時，善財童子白夜神言：「奇哉！聖者！此解脫門如是希有，如是甚深，聖者證得其已久如？」
夜神告言：「善男子！乃往古昔過世界轉極微塵數劫，有劫名無垢焰光；世界名法界焰光吉祥雲，以現一切眾生業海變化摩尼王為體，形如蓮華，凈穢相雜，依須彌山極微塵數差別香摩尼王網而住。以一切如來過去大愿聲妙寶蓮華次第莊嚴，須彌山極微塵數寶蓮華輪圍山周匝圍繞，須彌山極微塵數香摩尼寶間錯莊嚴。有須彌山極微塵數四天下，一一四天下有不可說不可說百千億那由他城。善男子！彼世界中有四天下，名種種色妙莊嚴幢；中有王都，名普寶拘蘇摩光；去彼不遠，有菩提場名普現法王宮殿影像；須彌山極微塵數如來於中出現，其最初佛名一切法海大聲光明王。彼佛出時，有轉輪王，名無垢面日光明，于其佛所聞一切法海旋修多羅，悉能受持，佛涅槃后，其王出家，護持正法，法欲滅時，有千部異佛正法眼，分十千門，各隨其宜，種種說法。近於
【現代漢語翻譯】 現代漢語譯本：或者為眾生宣說一切乘的出離之法。善男子！我用這些不可言說的法門為眾生說法。善男子！我進入像這樣無差別的法界門海，宣說無上的佛法，普遍而最殊勝地攝受一切眾生，盡未來世安住于普賢菩薩的行愿之中。這時，這種甚深自在、可愛美妙的音聲解脫，在每一個念頭中修習增長一切菩薩的解脫之門，每一個念頭都充滿整個法界。 這時，善財童子對夜神說：『真是奇特啊！聖者！這種解脫之門如此稀有，如此深奧，聖者您證得它已經多久了？』 夜神回答說：『善男子！在過去極其久遠的年代，經過了像世界微塵數那樣多的劫數，有一個劫叫做無垢焰光（無垢的火焰光芒）；有一個世界叫做法界焰光吉祥雲（法界火焰光吉祥雲），它以顯現一切眾生業海變化的摩尼王（如意寶珠）為本體，形狀像蓮花，清凈和污穢相互交雜，依靠須彌山（Mount Sumeru）微塵數那樣多的差別香摩尼王網而安住。它以一切如來過去的大愿音聲妙寶蓮花次第莊嚴，須彌山微塵數那樣多的寶蓮花輪圍山周匝圍繞，須彌山微塵數那樣多的香摩尼寶交錯裝飾。有須彌山微塵數那樣多的四天下（四大洲），每一個四天下都有不可說不可說百千億那由他（極大的數字）的城市。善男子！那個世界中有一個四天下，叫做種種色妙莊嚴幢（各種色彩美妙莊嚴的旗幟）；其中有一個王都，叫做普寶拘蘇摩光（普遍寶藏的拘蘇摩花光）；離那裡不遠，有一個菩提道場，叫做普現法王宮殿影像（普遍顯現法王宮殿的影像）；須彌山微塵數那樣多的如來在那裡出現，其中最初的佛叫做一切法海大聲光明王（一切佛法海洋大音聲光明王）。那位佛出現時，有一位轉輪王（統治世界的理想君主），叫做無垢面日光（無垢的面容日光），在他佛那裡聽聞一切法海旋修多羅（一切佛法海洋的旋轉經典），全部都能接受和保持。佛涅槃后，那位國王出家，護持正法，當佛法將要滅亡時，有千部不同的佛正法眼，分成一萬個門，各自根據適合的情況，進行各種說法。臨近於』
【English Translation】 English version: Or, to speak to sentient beings about the path of liberation of all vehicles. Good man! I use these indescribable Dharma doors to speak to sentient beings. Good man! I enter such a non-differentiated Dharma realm gate sea, speak the unsurpassed Dharma, universally and most supremely gather all sentient beings, and dwell in the practice of Samantabhadra throughout the future kalpas. At this time, this profound, free, lovely, and wonderful sound liberation, in every thought, cultivates and increases all the liberation doors of the Bodhisattvas, and every thought fills the entire Dharma realm. At this time, Sudhana asked the night goddess, 'How marvelous! Holy one! This liberation door is so rare, so profound. How long have you, holy one, attained it?' The night goddess replied, 'Good man! In the ancient past, after passing through as many kalpas as the number of fine dust particles in a world, there was a kalpa called Immaculate Flame Light; there was a world called Dharma Realm Flame Light Auspicious Cloud, which takes the Mani King (wish-fulfilling jewel) that manifests the transformations of the karma sea of all sentient beings as its essence, shaped like a lotus flower, with purity and defilement intermingled, and dwells relying on a net of fragrant Mani Kings as numerous as the fine dust particles of Mount Sumeru. It is adorned in sequence by the wonderful jewel lotus flowers of the past great vows of all Tathagatas, surrounded by a mountain range of jewel lotus wheels as numerous as the fine dust particles of Mount Sumeru, and decorated with fragrant Mani jewels as numerous as the fine dust particles of Mount Sumeru. There are as many four continents as the fine dust particles of Mount Sumeru, and each four continent has an unspeakable number of hundreds of thousands of billions of nayutas (a very large number) of cities. Good man! In that world, there is a four continent called Various Colors Wonderful Adornment Banner; in it, there is a royal capital called Universal Treasure Kusuma Light; not far from there, there is a Bodhi field called Universal Manifestation Dharma King Palace Image; Tathagatas as numerous as the fine dust particles of Mount Sumeru appear there, and the first Buddha is called All Dharma Sea Great Sound Light King. When that Buddha appeared, there was a wheel-turning king (ideal ruler of the world) named Immaculate Face Sun Light, who heard the All Dharma Sea Rotation Sutra (the rotating scriptures of the ocean of all dharmas) at his Buddha's place, and was able to receive and uphold them all. After the Buddha's Nirvana, that king left home, protected the true Dharma, and when the Dharma was about to perish, there were a thousand different Buddha's true Dharma eyes, divided into ten thousand doors, each according to what was suitable, giving various teachings. Near to'
末劫五濁現時，諸惡比丘業惑障重，種種纏縛，多諸斗諍，樂著境界，受取無厭，不求一切增勝功德，樂說王論、賊論、女論、國論、海論、及諸世間種種議論，不捨外道斷滅見論，心生愛染，情無舍離。時，王比丘以正法音而語之言：『奇哉！苦哉！佛于無數大劫海中忍種種苦，集此法炬，云何汝等而共毀滅？』作是語已，上升虛空高七多羅樹，身出無量眾色焰云，放種種色大光明網，令無量眾生除煩惱熱，令無量眾生髮菩提心。以是因緣，彼如來教復於六十千歲而得興盛。時，彼眾中有比丘尼，名法輪變化光，是此王女，百千比丘尼而為眷屬。聞父王語，及見神通光明威力，皆發阿耨多羅三藐三菩提心，永不退轉。諸比丘尼各得三昧，名現見如來平等出生；及得陀羅尼，名一切如來轉法輪金剛光明；及得般若波羅蜜，名普入一切法門海。時，法輪變化光比丘尼即得三昧，名出生一切佛教光明燈，又得此甚深自在可愛妙音解脫。得此三昧解脫門故，身心柔軟，微細適悅，便得現見一切法海大聲光明王如來一切所有神通威力。善男子！于汝意云何？彼無垢面日光明轉輪聖王隨彼如來轉正法輪、及涅槃后興其末法、然大法炬、光照世間者豈異人乎？今普賢菩薩是；其法輪變化光比丘尼，即我身是；百千眷屬比丘尼，即此
會中百千夜神是。我于彼時守護佛法，令百千比丘尼于阿耨多羅三藐三菩提得不退轉，又令得現見一切如來平等出生三昧，又令得一切如來法輪金剛光明陀羅尼，又令得普入一切法門海般若波羅蜜。善男子！次彼如來有佛出興，名無垢法山頂智光明。我以種種承事供養，令心歡喜；次有佛興，名法輪圓滿光明髻；次有佛興，名法日吉祥雲；次有佛興，名法海門妙聲王；次有佛興，名法日智輪燈；次有佛興，名法拘蘇摩幢云；次有佛興，名法焰光山幢王；次有佛興，名甚深吉祥圓滿月；次有佛興，名法智出生普光明藏；次有佛興，名出生根本智藏；次有佛興，名吉祥藏山王；次有佛興，名普門智須彌賢；次有佛興，名速疾精進幢；次有佛興，名法寶拘蘇摩吉祥雲；次有佛興，名甚深寂靜山光明髻；次有佛興，名法焰光明影像月；次有佛興，名智焰光吉祥海；次有佛興，名普賢圓滿智；次有佛興，名無上神通智光明王；次有佛興，名福德焰光開敷拘蘇摩燈；次有佛興，名智師子幢王；次有佛興，名普日光明王；次有佛興，名須彌相寶莊嚴王；次有佛興，名日光勇猛普照影像；次有佛興，名法網覺勝月；次有佛興，名法蓮華開敷吉祥雲；次有佛興，名日輪普光明；次有佛興，名普光吉祥大聲；次有佛興，名師子無畏金剛那羅
【現代漢語翻譯】 現代漢語譯本：當時，在法會中，有成百上千的夜神。那時，我守護佛法，使成百上千的比丘尼在阿耨多羅三藐三菩提（無上正等正覺）中得到不退轉，又使她們得以親見一切如來平等出生的三昧（禪定），又使她們得到一切如來法輪金剛光明陀羅尼（總持），又使她們得到普入一切法門海般若波羅蜜（智慧到彼岸）。 善男子！接下來，有佛出世，名為無垢法山頂智光明。我以種種承事供養，令他心生歡喜；接下來，有佛出世，名為法輪圓滿光明髻；接下來，有佛出世，名為法日吉祥雲；接下來，有佛出世，名為法海門妙聲王；接下來，有佛出世，名為法日智輪燈；接下來，有佛出世，名為法拘蘇摩幢云；接下來，有佛出世，名為法焰光山幢王；接下來，有佛出世，名為甚深吉祥圓滿月；接下來，有佛出世，名為法智出生普光明藏；接下來，有佛出世，名為出生根本智藏；接下來，有佛出世，名為吉祥藏山王；接下來，有佛出世，名為普門智須彌賢；接下來，有佛出世，名為速疾精進幢；接下來，有佛出世，名為法寶拘蘇摩吉祥雲；接下來，有佛出世，名為甚深寂靜山光明髻；接下來，有佛出世，名為法焰光明影像月；接下來，有佛出世，名為智焰光吉祥海；接下來，有佛出世，名為普賢圓滿智；接下來，有佛出世，名為無上神通智光明王；接下來，有佛出世，名為福德焰光開敷拘蘇摩燈；接下來，有佛出世，名為智師子幢王；接下來，有佛出世，名為普日光明王；接下來，有佛出世，名為須彌相寶莊嚴王；接下來，有佛出世，名為日光勇猛普照影像；接下來，有佛出世，名為法網覺勝月；接下來，有佛出世，名為法蓮華開敷吉祥雲；接下來，有佛出世，名為日輪普光明；接下來，有佛出世，名為普光吉祥大聲；接下來，有佛出世，名為師子無畏金剛那羅。
【English Translation】 English version: At that time, in the assembly, there were hundreds of thousands of night deities. At that time, I protected the Dharma, enabling hundreds of thousands of Bhikshunis to attain non-retrogression in Anuttara-samyak-sambodhi (supreme perfect enlightenment), and also enabling them to directly see the Samadhi (meditative absorption) of the equal birth of all Tathagatas, and also enabling them to obtain the Dharma-wheel Vajra Light Dharani (mantra), and also enabling them to obtain the Prajna-paramita (perfection of wisdom) that universally enters the ocean of all Dharma-gates. Good man! Next, a Buddha appeared in the world, named Immaculate Dharma Mountain Peak Wisdom Light. I served and made offerings in various ways, making him happy; next, a Buddha appeared, named Dharma-wheel Perfect Light Crest; next, a Buddha appeared, named Dharma Sun Auspicious Cloud; next, a Buddha appeared, named Dharma Ocean Gate Wonderful Sound King; next, a Buddha appeared, named Dharma Sun Wisdom Wheel Lamp; next, a Buddha appeared, named Dharma Kusuma Banner Cloud; next, a Buddha appeared, named Dharma Flame Light Mountain Banner King; next, a Buddha appeared, named Profound Auspicious Perfect Moon; next, a Buddha appeared, named Dharma Wisdom Birth Universal Light Treasury; next, a Buddha appeared, named Birth Root Wisdom Treasury; next, a Buddha appeared, named Auspicious Treasury Mountain King; next, a Buddha appeared, named Universal Gate Wisdom Sumeru Sage; next, a Buddha appeared, named Swift Diligence Banner; next, a Buddha appeared, named Dharma Jewel Kusuma Auspicious Cloud; next, a Buddha appeared, named Profound Tranquil Mountain Light Crest; next, a Buddha appeared, named Dharma Flame Light Image Moon; next, a Buddha appeared, named Wisdom Flame Light Auspicious Ocean; next, a Buddha appeared, named Universal Sage Perfect Wisdom; next, a Buddha appeared, named Supreme Supernatural Power Wisdom Light King; next, a Buddha appeared, named Merit Flame Light Blooming Kusuma Lamp; next, a Buddha appeared, named Wisdom Lion Banner King; next, a Buddha appeared, named Universal Sun Light King; next, a Buddha appeared, named Sumeru Appearance Jewel Adornment King; next, a Buddha appeared, named Sun Light Valiant Universal Illumination Image; next, a Buddha appeared, named Dharma Net Awakening Victorious Moon; next, a Buddha appeared, named Dharma Lotus Flower Blooming Auspicious Cloud; next, a Buddha appeared, named Sun Wheel Universal Light; next, a Buddha appeared, named Universal Light Auspicious Great Sound; next, a Buddha appeared, named Lion Fearless Vajra Narayana.
延；次有佛興，名普智勇猛幢；次有佛興，名普法開敷蓮華身；次有佛興，名功德拘蘇摩吉祥海；次有佛興，名高山法門光明藏；次有佛興，名高山智焰光明雲；次有佛興，名普法高山面門光明；次有佛興，名道場吉祥月；次有佛興，名熾然法炬吉祥月；次有佛興，名普影像光明髻；次有佛興，名法速疾燈幢；次有佛興，名金剛海幢云；次有佛興，名名稱山吉祥雲；次有佛興，名栴檀吉祥月；次有佛興，名普吉祥拘蘇摩威德光；次有佛興，名照一切眾生光明王；次有佛興，名功德蓮華吉祥藏；次有佛興，名香焰普光明王；次有佛興，名波頭摩華因；次有佛興，名眾相山毗盧遮那；次有佛興，名普音聲名稱幢；次有佛興，名須彌山普門光明；次有佛興，名法城吉祥光明；次有佛興，名大樹山威德；次有佛興，名普吉祥毗盧遮那幢；次有佛興，名吼法海大音聲光；次有佛興，名出生威德一切法宮殿；次有佛興，名普智最勝光；次有佛興，名最勝吉祥相；次有佛興，名法力勇猛幢；次有佛興，名轉法輪妙音聲；次有佛興，名功德焰冠智慧光；次有佛興，名出生吉祥法輪月；次有佛興，名法輪蓮華毗盧遮那幢；次有佛興，名寶蓮華光明藏；次有佛興，名寶吉祥雲山燈；次有佛興，名普清凈拘蘇摩；次有佛興，名種種吉祥焰須彌
【現代漢語翻譯】 現代漢語譯本 接下來有佛出世，名為普智勇猛幢（普遍智慧且勇猛的旗幟）；接下來有佛出世，名為普法開敷蓮華身（普遍佛法且如盛開蓮花之身）；接下來有佛出世，名為功德拘蘇摩吉祥海（功德如拘蘇摩花般吉祥的海洋）；接下來有佛出世，名為高山法門光明藏（如高山般佛法之門的光明寶藏）；接下來有佛出世，名為高山智焰光明雲（如高山般智慧火焰的光明雲）；接下來有佛出世，名為普法高山面門光明（普遍佛法如高山般面門的光明）；接下來有佛出世，名為道場吉祥月（道場中吉祥的月亮）；接下來有佛出世，名為熾然法炬吉祥月（熾熱燃燒的佛法火炬般的吉祥月亮）；接下來有佛出世，名為普影像光明髻（普遍影像的光明髮髻）；接下來有佛出世，名為法速疾燈幢（佛法迅速如燈的旗幟）；接下來有佛出世，名為金剛海幢云（如金剛般堅固的海洋旗幟云）；接下來有佛出世，名為名稱山吉祥雲（名稱如山般吉祥的云）；接下來有佛出世，名為栴檀吉祥月（如栴檀般吉祥的月亮）；接下來有佛出世，名為普吉祥拘蘇摩威德光（普遍吉祥如拘蘇摩花般威德的光芒）；接下來有佛出世，名為照一切眾生光明王（照耀一切眾生的光明之王）；接下來有佛出世，名為功德蓮華吉祥藏（功德如蓮花般吉祥的寶藏）；接下來有佛出世，名為香焰普光明王（香氣火焰普遍的光明之王）；接下來有佛出世，名為波頭摩華因（波頭摩花的原因）；接下來有佛出世，名為眾相山毗盧遮那（具足眾相的毗盧遮那佛）；接下來有佛出世，名為普音聲名稱幢（普遍音聲的名稱旗幟）；接下來有佛出世，名為須彌山普門光明（如須彌山般普遍的光明之門）；接下來有佛出世，名為法城吉祥光明（佛法之城吉祥的光明）；接下來有佛出世，名為大樹山威德（如大樹般威德的山）；接下來有佛出世，名為普吉祥毗盧遮那幢（普遍吉祥的毗盧遮那佛旗幟）；接下來有佛出世，名為吼法海大音聲光（如吼聲般佛法海洋的大音聲光）；接下來有佛出世，名為出生威德一切法宮殿（出生威德的一切佛法宮殿）；接下來有佛出世，名為普智最勝光（普遍智慧最殊勝的光芒）；接下來有佛出世，名為最勝吉祥相（最殊勝吉祥的相）；接下來有佛出世，名為法力勇猛幢（佛法力量勇猛的旗幟）；接下來有佛出世，名為轉法輪妙音聲（轉動法輪的微妙音聲）；接下來有佛出世，名為功德焰冠智慧光（功德火焰冠冕的智慧光芒）；接下來有佛出世，名為出生吉祥法輪月（出生吉祥法輪的月亮）；接下來有佛出世，名為法輪蓮華毗盧遮那幢（法輪蓮花的毗盧遮那佛旗幟）；接下來有佛出世，名為寶蓮華光明藏（寶蓮花的光明寶藏）；接下來有佛出世，名為寶吉祥雲山燈（寶吉祥的雲山燈）；接下來有佛出世，名為普清凈拘蘇摩（普遍清凈的拘蘇摩花）；接下來有佛出世，名為種種吉祥焰須彌（種種吉祥火焰的須彌山）。
【English Translation】 English version Then there was a Buddha named Universal Wisdom Courageous Banner; then there was a Buddha named Universal Dharma Opening Lotus Body; then there was a Buddha named Merit Kusuma Auspicious Ocean; then there was a Buddha named High Mountain Dharma Gate Light Treasury; then there was a Buddha named High Mountain Wisdom Flame Light Cloud; then there was a Buddha named Universal Dharma High Mountain Face Gate Light; then there was a Buddha named Bodhimanda Auspicious Moon; then there was a Buddha named Blazing Dharma Torch Auspicious Moon; then there was a Buddha named Universal Image Light Topknot; then there was a Buddha named Dharma Swift Lamp Banner; then there was a Buddha named Vajra Ocean Banner Cloud; then there was a Buddha named Name Mountain Auspicious Cloud; then there was a Buddha named Sandalwood Auspicious Moon; then there was a Buddha named Universal Auspicious Kusuma Majestic Light; then there was a Buddha named Illuminating All Beings Light King; then there was a Buddha named Merit Lotus Auspicious Treasury; then there was a Buddha named Fragrant Flame Universal Light King; then there was a Buddha named Paduma Flower Cause; then there was a Buddha named All Marks Mountain Vairocana; then there was a Buddha named Universal Sound Name Banner; then there was a Buddha named Sumeru Mountain Universal Gate Light; then there was a Buddha named Dharma City Auspicious Light; then there was a Buddha named Great Tree Mountain Majesty; then there was a Buddha named Universal Auspicious Vairocana Banner; then there was a Buddha named Roaring Dharma Ocean Great Sound Light; then there was a Buddha named Birth Majesty All Dharma Palace; then there was a Buddha named Universal Wisdom Supreme Light; then there was a Buddha named Supreme Auspicious Mark; then there was a Buddha named Dharma Power Courageous Banner; then there was a Buddha named Turning Dharma Wheel Wonderful Sound; then there was a Buddha named Merit Flame Crown Wisdom Light; then there was a Buddha named Birth Auspicious Dharma Wheel Moon; then there was a Buddha named Dharma Wheel Lotus Vairocana Banner; then there was a Buddha named Jewel Lotus Light Treasury; then there was a Buddha named Jewel Auspicious Cloud Mountain Lamp; then there was a Buddha named Universal Pure Kusuma; then there was a Buddha named Various Auspicious Flame Sumeru.
藏；次有佛興，名焰輪圓滿山王；次有佛興，名福德云種種色；次有佛興，名法山云幢王；次有佛興，名功德山王光明；次有佛興，名法日云燈王；次有佛興，名法雲名稱遍滿王；次有佛興，名法輪云；次有佛興，名開悟菩提智威德幢；次有佛興，名普照法輪吉祥月；次有佛興，名摩尼金山威德賢；次有佛興，名妙高吉祥威德賢；次有佛興，名賢德廣大光；次有佛興，名普智慧妙聲云；次有佛興，名法力吉祥功德山；次有佛興，名吉祥雲香焰王；次有佛興，名金色摩尼山妙音聲；次有佛興，名頂髻藏出一切法圓滿光明雲；次有佛興，名法輪熾盛威德王；次有佛興，名無上出生威德；次有佛興，名普精進炬光明雲；次有佛興，名三昧印廣大智慧海光明冠；次有佛興，名妙寶吉祥威德王；次有佛興，名法炬寶帳妙音聲；次有佛興，名普照虛空界無畏法光明；次有佛興，名相好莊嚴幢；次有佛興，名種種色光明焰山云；次有佛興，名照無障礙法虛空光明；次有佛興，名妙相華開敷身；次有佛興，名最勝世主妙光明音；次有佛興，名一切法三昧妙光明音；次有佛興，名妙辯才法音功德藏；次有佛興，名熾然光明法海妙音云；次有佛興，名普照三世大光明相威德王；次有佛興，名普照法輪吉祥山廣大光明；次有佛興，名法界師子
【現代漢語翻譯】 現代漢語譯本 接下來有佛出世，名為焰輪圓滿山王（象徵智慧如火焰般照亮一切，圓滿如山王般穩固）；接下來有佛出世，名為福德云種種色（象徵佛的福德如雲般覆蓋一切，呈現種種色彩）；接下來有佛出世，名為法山云幢王（象徵佛法如山般穩固，如雲幢般莊嚴）；接下來有佛出世，名為功德山王光明（象徵佛的功德如山王般崇高，光明照耀）；接下來有佛出世，名為法日云燈王（象徵佛法如太陽般照亮一切，如燈王般指引方向）；接下來有佛出世，名為法雲名稱遍滿王（象徵佛法如雲般覆蓋一切，名聲遍滿）；接下來有佛出世，名為法輪云（象徵佛法如法輪般運轉，如雲般覆蓋）；接下來有佛出世，名為開悟菩提智威德幢（象徵佛的智慧能開啟菩提，威德如幢般莊嚴）；接下來有佛出世，名為普照法輪吉祥月（象徵佛法如法輪般運轉，如吉祥月般普照）；接下來有佛出世，名為摩尼金山威德賢（象徵佛如摩尼寶珠般珍貴，如金山般穩固，威德賢善）；接下來有佛出世，名為妙高吉祥威德賢（象徵佛如妙高山般崇高，吉祥威德賢善）；接下來有佛出世，名為賢德廣大光（象徵佛的賢德廣大，光明照耀）；接下來有佛出世，名為普智慧妙聲云（象徵佛的智慧普遍，妙聲如雲般傳播）；接下來有佛出世，名為法力吉祥功德山（象徵佛的法力強大，吉祥如意，功德如山般崇高）；接下來有佛出世，名為吉祥雲香焰王（象徵佛的吉祥如雲般覆蓋，香焰如王般尊貴）；接下來有佛出世，名為金色摩尼山妙音聲（象徵佛如金色摩尼山般珍貴，妙音悅耳）；接下來有佛出世，名為頂髻藏出一切法圓滿光明雲（象徵佛的頂髻藏有無量佛法，光明圓滿如雲）；接下來有佛出世，名為法輪熾盛威德王（象徵佛法如法輪般熾盛，威德如王般尊貴）；接下來有佛出世，名為無上出生威德（象徵佛的出生無上，威德廣大）；接下來有佛出世，名為普精進炬光明雲（象徵佛的精進普遍，如火炬般光明，如雲般覆蓋）；接下來有佛出世，名為三昧印廣大智慧海光明冠（象徵佛的三昧印證廣大，智慧如海，光明如冠）；接下來有佛出世，名為妙寶吉祥威德王（象徵佛如妙寶般珍貴，吉祥威德如王般尊貴）；接下來有佛出世，名為法炬寶帳妙音聲（象徵佛法如火炬般照亮，如寶帳般莊嚴，妙音悅耳）；接下來有佛出世，名為普照虛空界無畏法光明（象徵佛法普照虛空界，無畏光明）；接下來有佛出世，名為相好莊嚴幢（象徵佛的相好莊嚴，如幢般高聳）；接下來有佛出世，名為種種色光明焰山云（象徵佛的光明如火焰般，呈現種種色彩，如山云般覆蓋）；接下來有佛出世，名為照無障礙法虛空光明（象徵佛法照耀無障礙，如虛空般光明）；接下來有佛出世，名為妙相華開敷身（象徵佛的妙相如花般開放，遍佈全身）；接下來有佛出世，名為最勝世主妙光明音（象徵佛是最殊勝的世間主宰，妙音光明）；接下來有佛出世，名為一切法三昧妙光明音（象徵佛通達一切法，三昧光明妙音）；接下來有佛出世，名為妙辯才法音功德藏（象徵佛的辯才無礙，法音如功德寶藏）；接下來有佛出世，名為熾然光明法海妙音云（象徵佛的光明熾盛，法海深廣，妙音如雲）；接下來有佛出世，名為普照三世大光明相威德王（象徵佛的光明普照三世，相好莊嚴，威德如王）；接下來有佛出世，名為普照法輪吉祥山廣大光明（象徵佛法如法輪般運轉，吉祥如山，光明廣大）；接下來有佛出世，名為法界師子（象徵佛如法界中的獅子，威猛無比）。
【English Translation】 English version Next, a Buddha arose, named Flame Wheel Perfect Mountain King (symbolizing wisdom like a flame illuminating everything, perfect and stable like a mountain king); next, a Buddha arose, named Fortune Cloud Various Colors (symbolizing the Buddha's fortune covering everything like a cloud, displaying various colors); next, a Buddha arose, named Dharma Mountain Cloud Banner King (symbolizing the Dharma as stable as a mountain, as majestic as a cloud banner); next, a Buddha arose, named Merit Mountain King Light (symbolizing the Buddha's merit as lofty as a mountain king, with illuminating light); next, a Buddha arose, named Dharma Sun Cloud Lamp King (symbolizing the Dharma illuminating everything like the sun, guiding the way like a lamp king); next, a Buddha arose, named Dharma Cloud Name Pervading King (symbolizing the Dharma covering everything like a cloud, with a name that pervades all); next, a Buddha arose, named Dharma Wheel Cloud (symbolizing the Dharma turning like a wheel, covering like a cloud); next, a Buddha arose, named Enlightenment Bodhi Wisdom Majestic Banner (symbolizing the Buddha's wisdom that can open Bodhi, with majesty like a banner); next, a Buddha arose, named Universal Illumination Dharma Wheel Auspicious Moon (symbolizing the Dharma turning like a wheel, universally illuminating like an auspicious moon); next, a Buddha arose, named Mani Golden Mountain Majestic Virtuous (symbolizing the Buddha as precious as a Mani jewel, as stable as a golden mountain, with majestic virtue); next, a Buddha arose, named Wonderful High Auspicious Majestic Virtuous (symbolizing the Buddha as lofty as a wonderful high mountain, with auspicious majestic virtue); next, a Buddha arose, named Virtuous Great Light (symbolizing the Buddha's virtue as vast, with illuminating light); next, a Buddha arose, named Universal Wisdom Wonderful Sound Cloud (symbolizing the Buddha's wisdom as universal, with wonderful sound spreading like a cloud); next, a Buddha arose, named Dharma Power Auspicious Merit Mountain (symbolizing the Buddha's Dharma power as strong, auspicious, and with merit as lofty as a mountain); next, a Buddha arose, named Auspicious Cloud Incense Flame King (symbolizing the Buddha's auspiciousness covering like a cloud, with incense flame as noble as a king); next, a Buddha arose, named Golden Mani Mountain Wonderful Sound (symbolizing the Buddha as precious as a golden Mani mountain, with wonderful and pleasing sound); next, a Buddha arose, named Topknot Treasury Emanating All Dharma Perfect Light Cloud (symbolizing the Buddha's topknot containing immeasurable Dharma, with perfect light like a cloud); next, a Buddha arose, named Dharma Wheel Blazing Majestic King (symbolizing the Dharma as blazing like a wheel, with majesty as noble as a king); next, a Buddha arose, named Supreme Birth Majestic (symbolizing the Buddha's birth as supreme, with vast majesty); next, a Buddha arose, named Universal Diligence Torch Light Cloud (symbolizing the Buddha's diligence as universal, with light like a torch, covering like a cloud); next, a Buddha arose, named Samadhi Seal Vast Wisdom Sea Light Crown (symbolizing the Buddha's Samadhi seal as vast, with wisdom like a sea, light like a crown); next, a Buddha arose, named Wonderful Treasure Auspicious Majestic King (symbolizing the Buddha as precious as a wonderful treasure, with auspicious majesty as noble as a king); next, a Buddha arose, named Dharma Torch Treasure Tent Wonderful Sound (symbolizing the Dharma illuminating like a torch, as majestic as a treasure tent, with wonderful and pleasing sound); next, a Buddha arose, named Universal Illumination Space Realm Fearless Dharma Light (symbolizing the Dharma universally illuminating the space realm, with fearless light); next, a Buddha arose, named Marks and Features Adorned Banner (symbolizing the Buddha's marks and features as adorned, towering like a banner); next, a Buddha arose, named Various Colors Light Flame Mountain Cloud (symbolizing the Buddha's light like a flame, displaying various colors, covering like a mountain cloud); next, a Buddha arose, named Illumination Unobstructed Dharma Space Light (symbolizing the Dharma illuminating without obstruction, as bright as space); next, a Buddha arose, named Wonderful Marks Flower Blooming Body (symbolizing the Buddha's wonderful marks as blooming like flowers, covering the whole body); next, a Buddha arose, named Most Excellent World Lord Wonderful Light Sound (symbolizing the Buddha as the most excellent lord of the world, with wonderful light and sound); next, a Buddha arose, named All Dharma Samadhi Wonderful Light Sound (symbolizing the Buddha as understanding all Dharma, with Samadhi light and wonderful sound); next, a Buddha arose, named Wonderful Eloquence Dharma Sound Merit Treasury (symbolizing the Buddha's eloquence as unobstructed, with Dharma sound like a treasury of merit); next, a Buddha arose, named Blazing Light Dharma Sea Wonderful Sound Cloud (symbolizing the Buddha's light as blazing, the Dharma sea as vast, with wonderful sound like a cloud); next, a Buddha arose, named Universal Illumination Three Worlds Great Light Marks Majestic King (symbolizing the Buddha's light universally illuminating the three worlds, with adorned marks and features, majesty as noble as a king); next, a Buddha arose, named Universal Illumination Dharma Wheel Auspicious Mountain Vast Light (symbolizing the Dharma turning like a wheel, auspicious like a mountain, with vast light); next, a Buddha arose, named Dharma Realm Lion (symbolizing the Buddha as a lion in the Dharma realm, with immense power).
光；次有佛興，名毗盧遮那吉祥妙高；次有佛興，名一切三昧海普遍光焰師子王；次有佛興，名普智光明燈；次有佛興，名普智慧光明法城燈。善男子！如是等須彌山極微塵數如來，其最後佛名法界城智慧燈光王，于無垢焰光劫中出興於世，我皆尊重親近供養，聽聞受持所說妙法，我亦于彼諸如來所，出家學道，護持法教，入此菩薩甚深自在可愛妙音解脫，種種方便教化成熟無量眾生。從是已來，于佛剎極微塵數劫，所有諸佛出興於世，我皆供養，修行其法。善男子！我從是來，于生死夜無明昏寐諸眾生中而獨覺悟，令諸眾生守護心城，舍三界城，住一切智無上法城。善男子！我唯知此甚深自在可愛妙音解脫，如諸菩薩摩訶薩舍離世間諸雜穢語，不作二語，檢策語業，行正直道，安住勝義，成就圓滿，永不繫屬一切語言。于唸唸中開悟一切語言自性，深入一切諸言音海，了知眾生諸秘密海，明見一切諸法門海，普攝一切平等法海，出生種種陀羅尼海，已得自在，隨諸眾生心之所宜而為說法，善巧方便，究竟調伏成熟眾生，能普攝受一切眾生，巧修菩薩諸無上業，深入菩薩種種法門，極微細智慧善觀察種種妙事、諸菩薩藏，能自在說諸菩薩法。何以故？已得成就一切法輪陀羅尼故，得名殊勝真實丈夫。而我云何能知、能
【現代漢語翻譯】 現代漢語譯本：接著，有佛出世，名為毗盧遮那吉祥妙高（毗盧遮那：意為光明遍照；吉祥妙高：意為吉祥殊勝的高峰）；接著，有佛出世，名為一切三昧海普遍光焰師子王（一切三昧海：指所有禪定如大海般深廣；普遍光焰：指光明普遍照耀；師子王：指佛陀如獅子般威猛）；接著，有佛出世，名為普智光明燈（普智：指普遍的智慧；光明燈：指如燈般照亮）；接著，有佛出世，名為普智慧光明法城燈（普智慧：指普遍的智慧；法城：指佛法如城般堅固；燈：指如燈般照亮）。善男子！像這樣須彌山微塵數般多的如來，他們最後一位佛名為法界城智慧燈光王（法界城：指佛法界如城般廣大；智慧燈光王：指智慧如燈光般照耀的王者），在無垢焰光劫（無垢焰光劫：指清凈無染的光焰劫）中出現於世，我都尊重親近供養他們，聽聞受持他們所說的微妙佛法，我也在這些如來之處，出家學道，護持佛法教義，進入這菩薩甚深自在可愛妙音解脫（甚深自在可愛妙音解脫：指菩薩以美妙音聲自在解脫的境界），用種種方便教化成熟無量眾生。從那時以來，在佛剎微塵數劫的時間裡，所有出世的諸佛，我都供養他們，修行他們的佛法。善男子！我從那時以來，在生死長夜無明昏昧的眾生中獨自覺悟，使眾生守護心城，捨棄三界城（三界城：指欲界、色界、無色界），安住於一切智無上的佛法之城。善男子！我只知道這甚深自在可愛妙音解脫，就像諸菩薩摩訶薩舍離世間各種雜亂污穢的語言，不說兩種不同的言語，檢束自己的語言行為，行走正直的道路，安住于勝義諦，成就圓滿，永遠不被一切語言所束縛。在每一個念頭中開悟一切語言的自性，深入一切語言音聲的海洋，了知眾生各種秘密的海洋，明見一切佛法法門的海洋，普遍攝受一切平等的佛法海洋，出生種種陀羅尼的海洋，已經得到自在，隨著眾生心意的需要而為他們說法，善巧方便，最終調伏成熟眾生，能夠普遍攝受一切眾生，巧妙地修習菩薩各種無上的事業，深入菩薩種種法門，以極其微細的智慧善於觀察種種微妙的事物、菩薩的寶藏，能夠自在地說出菩薩的佛法。為什麼呢？因為已經成就了一切法輪陀羅尼（法輪陀羅尼：指能轉動佛法之輪的陀羅尼），所以得名為殊勝真實的丈夫。而我怎麼能夠知道、能夠 現代漢語譯本：說呢？
【English Translation】 English version: Then, there arose a Buddha named Vairochana Auspicious Wonderful High (Vairochana: meaning 'illuminating everywhere'; Auspicious Wonderful High: meaning 'auspicious and supreme peak'); then, there arose a Buddha named All Samadhi Sea Universal Light Flame Lion King (All Samadhi Sea: referring to all meditations as deep and vast as the sea; Universal Light Flame: referring to light shining universally; Lion King: referring to the Buddha as majestic as a lion); then, there arose a Buddha named Universal Wisdom Light Lamp (Universal Wisdom: referring to universal wisdom; Light Lamp: referring to illuminating like a lamp); then, there arose a Buddha named Universal Wisdom Light Dharma City Lamp (Universal Wisdom: referring to universal wisdom; Dharma City: referring to the Dharma as solid as a city; Lamp: referring to illuminating like a lamp). Good man! Like these Buddhas, as numerous as the fine dust of Mount Sumeru, the last of them was named Dharma Realm City Wisdom Light King (Dharma Realm City: referring to the Dharma realm as vast as a city; Wisdom Light King: referring to the king whose wisdom shines like a light), who appeared in the world during the Immaculate Flame Light Kalpa (Immaculate Flame Light Kalpa: referring to a kalpa of pure and untainted flame light). I respected, approached, and made offerings to all of them, listened to and received the wonderful Dharma they taught. I also, at the places of these Tathagatas, left home to study the Way, protected the Dharma teachings, and entered this Bodhisattva's profound, free, lovely, and wonderful sound liberation (profound, free, lovely, and wonderful sound liberation: referring to the state of a Bodhisattva's liberation through beautiful and free sound), using various skillful means to teach and mature countless sentient beings. Since then, for kalpas as numerous as the fine dust of Buddha lands, all the Buddhas who have appeared in the world, I have made offerings to them and practiced their Dharma. Good man! Since then, among the sentient beings in the long night of birth and death, in the darkness of ignorance, I alone have awakened, enabling sentient beings to guard their mind-city, abandon the three realms city (three realms city: referring to the desire realm, form realm, and formless realm), and dwell in the supreme Dharma city of all-knowing wisdom. Good man! I only know this profound, free, lovely, and wonderful sound liberation, just like the Bodhisattva Mahasattvas who abandon all the mixed and impure languages of the world, do not speak two different languages, restrain their speech actions, walk the straight path, dwell in the supreme truth, achieve perfection, and are never bound by any language. In every thought, they awaken to the self-nature of all languages, deeply enter the ocean of all languages and sounds, understand the various secret oceans of sentient beings, clearly see the ocean of all Dharma gates, universally embrace the ocean of all equal Dharmas, give birth to the ocean of various Dharanis, have already attained freedom, and according to the needs of sentient beings' minds, preach the Dharma for them, skillfully and expediently, ultimately subduing and maturing sentient beings, able to universally embrace all sentient beings, skillfully cultivate the Bodhisattva's various supreme deeds, deeply enter the Bodhisattva's various Dharma gates, with extremely subtle wisdom, skillfully observe various wonderful things, the Bodhisattva's treasures, and be able to freely speak the Bodhisattva's Dharma. Why is that? Because they have already achieved all the Dharma Wheel Dharani (Dharma Wheel Dharani: referring to the Dharani that can turn the wheel of Dharma), therefore they are named supreme and true men. And how can I know, how can I English version: speak?
說彼功德行？善男子！此菩提場佛眾會中，有主夜神名能開敷一切樹華安樂，汝詣彼問菩薩云何學一切智、云何修一切智、云何引導一切眾生令其悟入一切智城。」
爾時，守護一切城增長威德主夜神欲重宣此解脫門義，為善財童子而說偈曰：
「菩薩解脫深難見， 虛空如如平等際， 普見無邊法界中， 所有一切三世佛。 出生無量諸解脫， 證入難思真法性， 速疾增長無礙智， 通達三世慈悲道。 過於剎轉極微劫， 時有劫名無垢光， 剎號法光吉祥雲， 城名普寶拘蘇摩。 其中諸佛興於世， 量與須彌塵數等， 佛號法海大聲王， 於此劫中先出現。 乃至其中最後佛， 名為法界智燈王， 如是一切諸如來， 我皆供養聽聞法。 我見法海音王佛， 其身普作真金色， 眾相莊嚴如寶山， 發心愿得無師道。 我暫見彼如來身， 即發菩提廣大心， 誓願勤求一切智， 心等如空法界性。 由斯普見三世佛， 及以一切菩薩海， 亦見剎海眾生海， 普遍發起大悲心。 隨諸眾生心所宜， 一身普現無邊剎， 舒光動地遍十方， 開悟一切諸含識。 見第二佛而親近， 亦見十方剎海佛， 乃至最後佛出興
【現代漢語翻譯】 現代漢語譯本 說他們的功德和修行嗎？善男子！在這菩提道場佛陀的集會中，有一位主夜神名叫能開敷一切樹華安樂（能使一切樹木開花，帶來安樂），你到她那裡去問：菩薩如何學習一切智（佛的智慧），如何修習一切智，如何引導一切眾生讓他們領悟進入一切智的境界？' 那時，守護一切城池、增長威德的主夜神，爲了再次宣說這解脫法門的意義，為善財童子說了偈頌： 『菩薩的解脫境界深奧難見，如同虛空一樣平等無際，普遍見到無邊法界中，所有一切三世的佛陀。 他們出生無量諸解脫法門，證入難以思議的真實法性，迅速增長無礙的智慧，通達三世的慈悲之道。 經過像微塵數一樣多的劫數，那時有一個劫叫做無垢光，剎土名為法光吉祥雲，城池名為普寶拘蘇摩（普遍珍寶之花）。 其中諸佛出現於世，數量如同須彌山微塵一樣多，佛號為法海大聲王（法海中發出大聲音的王者），在這個劫中首先出現。 乃至其中最後一位佛，名為法界智燈王（法界智慧的明燈之王），像這樣一切諸如來，我都供養並聽聞他們的教法。 我見到法海音王佛（法海中發出聲音的王者），他的身體普遍呈現真金色，各種相好莊嚴如同寶山，我發願要獲得無師自通的智慧。 我暫時見到那位如來的身相，就發起了廣大的菩提心，發誓要勤奮追求一切智，心量等同虛空法界的本性。 由此普遍見到三世諸佛，以及一切菩薩的海洋，也見到剎土的海洋和眾生的海洋，普遍發起大悲心。 隨著眾生心中所適合的，一身普遍顯現在無邊的剎土中，舒放光明，震動大地，遍及十方，開悟一切有情眾生。 見到第二位佛而親近，也見到十方剎土海洋的佛陀，乃至最後一位佛出現於世。
【English Translation】 English version 『Shall I speak of their merits and practices? Good man! In this Bodhi-mandala (place of enlightenment) assembly of Buddhas, there is a night-guardian spirit named Can Open All Trees and Flowers Bliss (who can make all trees bloom and bring bliss). Go to her and ask: How do Bodhisattvas learn all-wisdom (Buddha's wisdom), how do they cultivate all-wisdom, and how do they guide all sentient beings to realize and enter the realm of all-wisdom?』 At that time, the night-guardian spirit who protects all cities and increases majestic virtue, in order to further proclaim the meaning of this liberation gate, spoke the following verses for Sudhana: 『The liberation realm of Bodhisattvas is profound and difficult to see, like the emptiness of space, equal and boundless, universally seeing all the Buddhas of the three times in the boundless Dharma realm. They give birth to immeasurable liberation gates, realize the inconceivable true nature of Dharma, swiftly increase unobstructed wisdom, and understand the path of compassion of the three times. Passing through as many kalpas (eons) as dust particles, there was a kalpa called Immaculate Light, a Buddha-land named Dharma Light Auspicious Cloud, and a city named Universal Treasure Kusuma (universal treasure flower). The Buddhas who appeared in the world within it were as numerous as the dust particles of Mount Sumeru. The Buddha was named Dharma Ocean Great Voice King (the king who emits a great voice in the ocean of Dharma), who first appeared in this kalpa. Even the last Buddha within it was named Dharma Realm Wisdom Lamp King (the king of the lamp of wisdom of the Dharma realm). I have made offerings to and listened to the teachings of all such Tathagatas. I saw the Buddha Dharma Ocean Sound King (the king who emits sound in the ocean of Dharma), whose body universally manifested as true gold, with various auspicious marks adorning him like a jeweled mountain. I vowed to attain wisdom without a teacher. I temporarily saw the form of that Tathagata and immediately generated the vast Bodhi mind, vowing to diligently seek all-wisdom, with a mind equal to the nature of the empty Dharma realm. From this, I universally saw the Buddhas of the three times, as well as the ocean of all Bodhisattvas, and also saw the ocean of Buddha-lands and the ocean of sentient beings, universally generating great compassion. According to what is suitable for the minds of sentient beings, one body universally manifests in boundless Buddha-lands, emitting light, shaking the earth, pervading the ten directions, and enlightening all sentient beings. Having seen and approached the second Buddha, I also saw the Buddhas of the ocean of Buddha-lands in the ten directions, up to the last Buddha appearing in the world.'
， 名為法界智燈王， 如是須彌極微數， 一切如來咸供養。 于諸剎轉極微劫， 所有如來照世燈， 我皆親近而瞻奉， 令此解脫得清凈。」
爾時，善財童子得此菩薩甚深自在可愛妙音解脫，入無邊三昧海，成廣大總持海，又得菩薩大神通海，深入菩薩大辯才海，速疾增長大歡喜海；觀察守護一切城增長威德主夜神，以偈贊曰：
「已行廣大深智海， 已度無邊諸有海， 長壽無患智藏身， 威光普照如滿月。 覺悟法性如虛空， 普入三際皆無礙， 唸唸普緣一切境， 心心寂靜無分別。 觀察眾生性本無， 大悲常入眾生海， 自在游于解脫門， 廣度群迷無量眾。 觀察思惟一切法， 證入甚深諸法性， 一切聖道普修行， 普化眾生令解脫。 天是最勝調御師， 開示如來無垢智， 普為法界諸含識， 敷演離塵清凈行。 已住如來諸愿道， 已入無邊廣大智， 已修一切諸佛力， 已見諸佛神通事， 天神心凈如虛空， 普離一切諸煩惱， 了知三世無量剎， 諸佛菩薩及眾生。 天神一念悉了知， 晝夜日月年劫海， 亦知一切眾生類， 種種名相各差別。 十方眾生生死處， 有色無色想無想，
【現代漢語翻譯】 現代漢語譯本 名為法界智燈王（Dharmadhātu-jñāna-pradīpa-rāja，法界智慧之燈王）， 像須彌山（Sumeru，佛教中的聖山）的極微細塵埃那麼多，一切如來（Tathāgata，佛的稱號）我都供養。 在各個佛剎（Buddha-kṣetra，佛的國土）中，經歷極微細的劫（kalpa，時間單位），所有如來照世之燈， 我都親近瞻仰，令此解脫（vimokṣa，從束縛中解脫）得以清凈。
那時，善財童子（Sudhana，求道者）得到這位菩薩甚深自在可愛妙音解脫（adhimukti，勝解），進入無邊三昧海（samādhi，禪定），成就廣大總持海（dhāraṇī，總攝憶持），又得到菩薩大神通海（abhijñā，超自然能力），深入菩薩大辯才海（pratibhāna，無礙辯才），迅速增長大歡喜海；觀察守護一切城增長威德主夜神（nagarādhidevatā，守護城市的夜神），以偈頌讚嘆道：
『已行廣大深智海，已度無邊諸有海， 長壽無患智藏身，威光普照如滿月。 覺悟法性如虛空，普入三際皆無礙， 唸唸普緣一切境，心心寂靜無分別。 觀察眾生性本無，大悲常入眾生海， 自在游于解脫門，廣度群迷無量眾。 觀察思惟一切法，證入甚深諸法性， 一切聖道普修行，普化眾生令解脫。 天是最勝調御師，開示如來無垢智， 普為法界諸含識，敷演離塵清凈行。 已住如來諸愿道，已入無邊廣大智， 已修一切諸佛力，已見諸佛神通事， 天神心凈如虛空，普離一切諸煩惱， 了知三世無量剎，諸佛菩薩及眾生。 天神一念悉了知，晝夜日月年劫海， 亦知一切眾生類，種種名相各差別。 十方眾生生死處，有色無色想無想，
【English Translation】 English version Named Dharmadhātu-jñāna-pradīpa-rāja (King of the Lamp of Wisdom of the Dharma Realm), As many as the extremely fine dust particles of Mount Sumeru (the sacred mountain in Buddhism), all the Tathāgatas (Buddhas) I have made offerings to. In all the Buddha-kṣetras (Buddha-fields), through extremely fine kalpas (eons), all the Tathāgatas, the lamps illuminating the world, I have approached and revered, causing this vimokṣa (liberation) to become pure.
At that time, Sudhana (the seeker of truth) obtained this profound, free, lovely, and wonderful sound adhimukti (resolution) of the Bodhisattva, entered the boundless ocean of samādhi (meditative absorption), achieved the vast ocean of dhāraṇī (retention), and also obtained the great ocean of abhijñā (supernormal powers) of the Bodhisattva, deeply entered the great ocean of pratibhāna (eloquence) of the Bodhisattva, and rapidly increased the great ocean of joy; observing and protecting the city-guarding night deity (nagarādhidevatā), he praised with verses:
'Having traveled the vast ocean of profound wisdom, having crossed the boundless ocean of existences, With a body of wisdom, long-lived and without affliction, his majestic light shines everywhere like the full moon. Awakened to the nature of Dharma like space, universally entering the three times without obstruction, Moment by moment, universally connected to all realms, mind by mind, tranquil and without discrimination. Observing that the nature of beings is originally non-existent, great compassion constantly enters the ocean of beings, Freely roaming in the gate of liberation, widely delivering the countless masses of the deluded. Observing and contemplating all dharmas, realizing the profound nature of all dharmas, Universally practicing all the holy paths, universally transforming beings to attain liberation. The deity is the supreme tamer, revealing the immaculate wisdom of the Tathāgata, Universally for all sentient beings in the Dharma Realm, expounding the pure practice free from defilement. Having dwelt in the paths of the vows of the Tathāgatas, having entered the boundless vast wisdom, Having cultivated all the powers of the Buddhas, having seen the miraculous deeds of the Buddhas, The deity's mind is pure like space, universally free from all afflictions, Knowing the countless realms of the three times, the Buddhas, Bodhisattvas, and sentient beings. The deity knows all in a single thought, the oceans of days, nights, months, years, and kalpas, Also knowing all kinds of sentient beings, with various names and forms, each different. The places of birth and death of sentient beings in the ten directions, with form, without form, with thought, without thought,
隨順世俗悉了知， 引導令入菩提路。 已生如來誓願家， 已入諸佛功德海， 已證法性心平等， 隨眾生樂現色身。」
時，善財童子說此妙偈贊夜神已，禮夜神足，繞無數匝，慇勤瞻仰，一心戀慕，辭退而去。◎
◎爾時，善財童子得此菩薩甚深自在可愛妙音解脫，正念思惟，增長廣大，精勤顯示普遍修行。即時往詣開敷一切樹華安樂主夜神所，見其身在眾寶香樹枝條樓閣之內，坐大寶樹妙藏師子之座，十千夜神前後圍繞。善財童子頂禮其足，於前合掌，而作是言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行，云何修行成就增長得一切智，唯愿慈哀，為我宣說。」
夜神告言：「善男子！我於此娑婆世界日光已沒、蓮華覆合、諸人眾等罷遊觀時，見其一切若山、若水、若城、若野、若異國土，如是等處種種眾生，咸悉發心，欲還所住迷失道路，惶怖不安，我皆密護，令其無畏；為放光明，示以正道，達其處所；令免眾苦，宿夜安樂；若有眾生病苦逼惱，于夢寐中令其安樂。善男子！若有眾生盛年好色，愛著縱逸，五欲自恣，憍慢醉心，我為示現老病死相，令生恐怖，舍離諸惡，永斷無明，離生死怖，復為稱歎種種善根，令其修習；為慳吝者讚歎佈施；
【現代漢語翻譯】 現代漢語譯本 『他們』順應世俗，完全瞭解一切，引導眾生進入菩提之路。 『他們』已出生于如來的誓願之家，已進入諸佛的功德之海， 『他們』已證悟法性，心平等無二，隨順眾生的喜好顯現色身。
當時，善財童子說完這美妙的偈頌讚嘆夜神后，禮拜夜神的雙足，繞行無數圈，恭敬地瞻仰，一心戀慕，然後告辭離去。
那時，善財童子獲得這位菩薩甚深自在、可愛美妙的音聲解脫，正念思維，增長廣大，精勤地展現普遍的修行。隨即前往開敷一切樹華安樂主夜神所在之處，看見她的身體在眾寶香樹的枝條樓閣之內，坐在大寶樹的妙藏獅子座上，有十千夜神前後圍繞。善財童子頂禮她的雙足，在她面前合掌，說道：『聖者！我已先發了阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道菩薩如何學習菩薩的修行，如何修行成就增長而得到一切智慧，唯愿您慈悲哀憫，為我宣說。』
夜神告訴善財童子說：『善男子！我在這娑婆世界（我們所居住的世界）里，當太陽已經落下，蓮花閉合，人們停止遊玩觀賞的時候，看見一切山、水、城市、曠野、以及其他國土等地方的各種眾生，都開始想要回到自己的住所，卻迷失了道路，感到惶恐不安，我都會暗中保護他們，讓他們沒有恐懼；為他們放出光明，指示正確的道路，到達他們要去的地方；讓他們免除各種痛苦，夜晚安樂；如果有眾生被病痛折磨，我會在他們的夢中讓他們感到安樂。善男子！如果有眾生正值盛年，貪戀美色，沉溺於放縱，恣意享受五欲（色、聲、香、味、觸），驕傲自滿，我就會為他們示現衰老、疾病、死亡的景象，讓他們產生恐懼，捨棄各種惡行，永遠斷除無明（對真理的無知），脫離生死怖畏，並且為他們稱讚各種善根，讓他們修習；對於慳吝的人，我會讚歎佈施；』
【English Translation】 English version 'They' accord with worldly customs, fully understand everything, and guide beings onto the path of Bodhi. 'They' have been born into the family of the Tathagata's vows, have entered the ocean of the Buddhas' merits, 'They' have realized the nature of Dharma, their minds are equal and without duality, and they manifest forms according to the preferences of sentient beings.
At that time, after Sudhana recited this wonderful verse praising the night goddess, he bowed at her feet, circumambulated her countless times, respectfully gazed upon her, and with a heart full of longing, took his leave.
Then, Sudhana obtained this Bodhisattva's profound, free, lovely, and wonderful sound liberation, and with right mindfulness, his understanding grew vast, and he diligently manifested universal practice. Immediately, he went to the place of the night goddess, the Joyful Sovereign of Opening All Tree Flowers, and saw her body within the jeweled and fragrant tree branch pavilions, seated on a great jeweled tree's wondrous treasury lion throne, surrounded by ten thousand night goddesses. Sudhana bowed at her feet, placed his palms together before her, and said, 'O Holy One! I have already generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva, how to cultivate and achieve growth to attain all wisdom. I beseech you, with compassion, to explain this to me.'
The night goddess told Sudhana, 'Good man! In this Saha world (the world we live in), when the sun has set, the lotuses have closed, and people have stopped their sightseeing and amusements, I see all kinds of beings in places such as mountains, waters, cities, fields, and other countries, who all begin to want to return to their homes, but have lost their way, and feel fearful and uneasy. I secretly protect them, so they have no fear; I emit light to show them the right path, so they can reach their destinations; I free them from all kinds of suffering, so they can have a peaceful night; if there are beings tormented by illness, I make them feel at ease in their dreams. Good man! If there are beings in their prime, who are attached to beauty, indulging in licentiousness, and freely enjoying the five desires (form, sound, smell, taste, and touch), and are arrogant and intoxicated, I will show them the signs of old age, sickness, and death, so they will feel fear, abandon all evil deeds, forever cut off ignorance (ignorance of the truth), and escape the fear of birth and death. I will also praise all kinds of good roots for them, so they will cultivate them; for those who are stingy, I will praise generosity;'
為破戒者稱揚凈戒；有瞋害者令行慈忍；若懈怠者令起精進；若散亂者令修禪定；住惡慧者令學般若；樂小乘者令住大乘，勤修一切善巧方便；樂著三界諸趣中者，令住菩薩愿波羅蜜；若有眾生福智微劣，為諸結業之所逼迫，種種障礙，不自在者，令住菩薩力波羅蜜；若有眾生其心闇昧，無有智慧，著我、我所，種種昏蔽，令住菩薩智波羅蜜。善男子！我得菩薩出生廣大歡喜光明解脫門。」
善財白言：「聖者！此解脫門境界云何？」
夜神言：「善男子！入此解脫能知如來種種福聚，普攝眾生，善巧方便，智慧光明。云何普攝？善男子！一切眾生所受諸樂，皆是如來威德力故，順如來教故，行如來語故，學如來行故，得如來所護力故，修如來所印道故，種如來同類善根故，贊如來相似善果故，守護如來所說戒法故，隨喜如來廣大誓願故，如來平等智慧日光之所照故，如來性凈圓滿業力之所攝故。以如是故，一切世間種種安樂出現成就。云何知然？善男子！我入此出生廣大歡喜光明解脫門時，正念思惟毗盧遮那如來、應、正等覺往昔所修菩薩行海，隨順觀察，悉皆明見。善男子！世尊往昔為菩薩時，見一切眾生著我、我所，住無明闇室，入諸見稠林，為貪愛所縛，忿怒所壞，愚癡所亂，慳嫉所纏，種種煩
【現代漢語翻譯】 現代漢語譯本 為破戒的人宣揚清凈的戒律；對於有嗔恨心的人，引導他們修行慈悲和忍耐；對於懈怠的人，激勵他們奮發精進；對於心散亂的人，引導他們修習禪定；對於執著于惡見的人，引導他們學習般若（智慧）；對於喜歡小乘佛法的人，引導他們安住于大乘佛法，勤奮修習一切善巧方便；對於貪戀三界諸趣（欲界、色界、無色界）的人，引導他們安住于菩薩的愿波羅蜜（菩薩的願力）；如果有的眾生福德和智慧微薄，被各種煩惱和業力所逼迫，遭受種種障礙，不得自在，就引導他們安住于菩薩的力波羅蜜（菩薩的力量）；如果有的眾生內心昏暗，沒有智慧，執著于『我』和『我所』，被種種昏昧所矇蔽，就引導他們安住于菩薩的智波羅蜜（菩薩的智慧）。善男子！我獲得了菩薩出生廣大歡喜光明解脫門。 善財童子問道：『聖者！這個解脫門的境界是怎樣的呢？』 夜神回答說：『善男子！進入這個解脫門，能夠知曉如來種種福德的聚集，普遍攝受眾生，善巧方便，以及智慧的光明。如何普遍攝受呢？善男子！一切眾生所享受的各種快樂，都是由於如來的威德力量，順從如來的教導，奉行如來的言語，學習如來的行為，得到如來的護佑，修習如來所印證的道路，種下與如來同類的善根，讚歎與如來相似的善果，守護如來所說的戒律，隨喜如來廣大的誓願，被如來平等智慧的日光所照耀，被如來清凈圓滿的業力所攝持。因為這些原因，世間才出現各種安樂。如何知道是這樣的呢？善男子！當我進入這個出生廣大歡喜光明解脫門時，正念思惟毗盧遮那（光明遍照）如來、應供、正等覺過去所修的菩薩行海，隨順觀察，都能夠清楚地看見。善男子！世尊過去作為菩薩時，看到一切眾生執著于『我』和『我所』，住在無明的黑暗房間里，進入各種邪見的稠林中，被貪愛所束縛，被忿怒所破壞，被愚癡所擾亂，被慳吝嫉妒所纏繞，種種煩惱
【English Translation】 English version For those who have broken the precepts, I extol the pure precepts; for those who are filled with anger, I guide them to practice loving-kindness and patience; for those who are lazy, I encourage them to be diligent and energetic; for those whose minds are scattered, I guide them to cultivate meditative concentration; for those who dwell in evil wisdom, I guide them to learn prajna (wisdom); for those who delight in the Hinayana (Small Vehicle), I guide them to abide in the Mahayana (Great Vehicle), diligently cultivating all skillful means; for those who are attached to the three realms (desire realm, form realm, formless realm), I guide them to abide in the Bodhisattva's vow paramita (perfection of vows); if there are sentient beings whose merit and wisdom are weak, who are oppressed by various afflictions and karmic forces, who suffer from various obstacles and are not free, I guide them to abide in the Bodhisattva's power paramita (perfection of power); if there are sentient beings whose minds are darkened, who have no wisdom, who are attached to 'self' and 'what belongs to self,' who are obscured by various forms of delusion, I guide them to abide in the Bodhisattva's wisdom paramita (perfection of wisdom). Good man! I have attained the Bodhisattva's gate of liberation of birth, vast joy, and light. Sudhana (Good Wealth) asked: 'Holy One! What is the realm of this gate of liberation?' The night goddess replied: 'Good man! Entering this gate of liberation, one can know the Tathagata's (Thus Come One) various accumulations of merit, the universal reception of sentient beings, skillful means, and the light of wisdom. How is it a universal reception? Good man! All the joys that sentient beings experience are due to the Tathagata's majestic power, following the Tathagata's teachings, practicing the Tathagata's words, learning the Tathagata's actions, receiving the Tathagata's protection, cultivating the path confirmed by the Tathagata, planting good roots of the same kind as the Tathagata, praising good results similar to the Tathagata, guarding the precepts spoken by the Tathagata, rejoicing in the Tathagata's vast vows, being illuminated by the Tathagata's equal wisdom's sunlight, and being embraced by the Tathagata's pure and perfect karmic power. Because of these reasons, various forms of peace and happiness appear and are accomplished in the world. How do I know this? Good man! When I entered this gate of liberation of birth, vast joy, and light, with right mindfulness, I contemplated the ocean of Bodhisattva practices cultivated by Vairochana (the Illuminator) Tathagata, Arhat, Samyaksambuddha (Perfectly Enlightened One) in the past, and by observing accordingly, I could see everything clearly. Good man! When the World Honored One was a Bodhisattva in the past, he saw all sentient beings attached to 'self' and 'what belongs to self,' dwelling in the dark room of ignorance, entering the dense forest of various wrong views, bound by greed and love, destroyed by anger, disturbed by ignorance, entangled by stinginess and jealousy, and various afflictions.
惱逼擾身心，生死輪迴，貧窮困苦，不得值遇諸佛菩薩。我見是已，起大悲心，為欲利益一切眾生；所謂：起愿得一切妙寶資具攝眾生心、愿一切眾生皆悉具足資生之物無所乏心、於一切眾事離執著心、於一切境界無貪染心、於一切所有無慳吝心、於一切佈施無疑惑心、於一切果報無希望心、於一切榮好無羨慕心、於一切因緣無迷惑心、起觀察真實法性心、起救護一切眾生心、起深入一切諸法自性漩澓心、起於一切眾生住平等大慈心、起於一切眾生行方便大悲心、起為大法蓋普覆眾生令無熱惱心、起以大智金剛杵破一切眾生煩惱大障山心、起令一切眾生速疾增長廣大喜樂心、起愿一切眾生究竟成就極安樂心、起隨一切眾生所欲雨一切財寶心、起以平等方便成熟一切眾生心、起令一切眾生滿足聖財心、起愿一切眾生究竟皆得十力智果心。起如是心已，得菩薩力，現大神變，遍滿虛空最勝法界，於一切十方諸眾生前，起一切相、一切財、一切佈施，無緣大云普雨一切眾寶瓔珞資生之物，隨諸眾生心之所欲，悉滿其意，皆令歡喜。如是無量佈施攝門，種種財物，恒行惠施，於一切時常無休息，不悔不吝，無間無斷。以是方便普攝眾生，教化成就具足圓滿，皆令得出生死苦難，救護饒益，不望其報，作意平等，心無分別，凈治
【現代漢語翻譯】 現代漢語譯本 煩惱逼迫身心，導致生死輪迴，貧窮困苦，無法遇到諸佛菩薩。我看到這些，生起大悲心，爲了利益一切眾生；我發願：希望得到一切珍妙寶物和資具來攝受眾生的心，希望一切眾生都具備充足的生活物資而無所匱乏，對於一切事物都放下執著，對於一切境界都沒有貪染，對於一切所有物都沒有慳吝，對於一切佈施都沒有疑惑，對於一切果報都沒有希望，對於一切榮華美好都沒有羨慕，對於一切因緣都沒有迷惑，生起觀察真實法性的心，生起救護一切眾生的心，生起深入一切諸法自性漩渦的心，生起對於一切眾生安住平等大慈的心，生起對於一切眾生施行方便大悲的心，生起為大法覆蓋普覆眾生令其沒有熱惱的心，生起以大智慧金剛杵破除一切眾生煩惱大障礙山的心，生起令一切眾生迅速增長廣大喜樂的心，生起希望一切眾生最終成就極樂的心，生起隨一切眾生所愿降下一切財寶的心，生起以平等方便成熟一切眾生的心，生起令一切眾生滿足聖財的心，生起希望一切眾生最終都能得到十力智果的心。生起這樣的心后，得到菩薩的力量，顯現大神變，遍滿虛空最殊勝的法界，在一切十方諸眾生面前，顯現一切相、一切財、一切佈施，無緣大云普遍降下一切珍寶瓔珞和生活物資，隨著眾生心中所想，都滿足他們的心意，都讓他們歡喜。像這樣無量的佈施攝受法門，種種財物，恒常施行惠施，在一切時候都不休息，不後悔不吝嗇，沒有間斷。用這種方便普遍攝受眾生，教化成就，使他們具足圓滿，都讓他們脫離生死苦難，救護饒益他們，不求回報，意念平等，心中沒有分別，清凈治理。
【English Translation】 English version Afflictions harass the body and mind, causing the cycle of birth and death, poverty and suffering, and preventing encounters with all Buddhas and Bodhisattvas. Seeing this, I generate great compassion, for the benefit of all sentient beings; I make the following vows: May I obtain all exquisite treasures and resources to gather the minds of sentient beings, may all sentient beings be fully equipped with the necessities of life without any lack, may I be free from attachment to all things, may I have no craving for any realm, may I have no stinginess towards anything I possess, may I have no doubt about any act of giving, may I have no expectation for any karmic result, may I have no envy for any glory or beauty, may I have no confusion about any cause or condition, may I generate the mind to observe the true nature of reality, may I generate the mind to protect all sentient beings, may I generate the mind to deeply enter the vortex of the self-nature of all dharmas, may I generate the mind of great equal loving-kindness towards all sentient beings, may I generate the mind of great compassionate skillful means towards all sentient beings, may I generate the mind to cover all sentient beings with the great Dharma so that they have no afflictions, may I generate the mind to shatter the great mountain of afflictions of all sentient beings with the vajra of great wisdom, may I generate the mind to quickly increase the great joy and happiness of all sentient beings, may I generate the mind to wish that all sentient beings ultimately achieve supreme bliss, may I generate the mind to rain down all treasures according to the desires of all sentient beings, may I generate the mind to mature all sentient beings with equal skillful means, may I generate the mind to fulfill all sentient beings with noble wealth, may I generate the mind to wish that all sentient beings ultimately attain the fruit of the ten powers of wisdom. Having generated such a mind, I obtain the power of a Bodhisattva, manifest great spiritual transformations, pervading the most supreme Dharma realm of empty space, before all sentient beings in the ten directions, manifesting all forms, all wealth, all giving, a great cloud of non-attachment universally rains down all precious jewels, necklaces, and necessities of life, fulfilling the desires of all sentient beings, making them all joyful. In this way, through immeasurable methods of giving and gathering, with various kinds of wealth, I constantly practice giving, at all times without rest, without regret or stinginess, without interruption. With these skillful means, I universally gather sentient beings, teaching and accomplishing them, making them complete and perfect, enabling them to escape the suffering of birth and death, protecting and benefiting them, without seeking any reward, with equal intention, without discrimination in mind, and purifying.
一切眾生心寶，令其生起於一切佛一相深密同一善根，應眾生心作眾資具，攝取眾生，增一切智，速疾圓滿福德大海。菩薩如是于唸唸中盡無餘界調伏成熟一切眾生，令其皆得最勝清凈；唸唸嚴凈一切佛剎，令無雜穢；唸唸普入一切法界；唸唸皆悉遍虛空界；唸唸普入一切三世；唸唸以方便智調伏眾生；唸唸恒於一切世界普轉一切不退法輪；唸唸恒以一切智道善巧利益一切眾生；唸唸普於一切世界種種差別諸眾生前，盡未來劫現一切佛成等正覺；唸唸普於一切世界一切諸劫修菩薩行，不生二想，所謂：普入一切廣大世界海，一切世界種中所有一切種種際畔諸世界，種種莊嚴諸世界，種種體性諸世界，種種形狀諸世界，種種分佈諸世界；或有世界穢而兼凈，或有世界凈而兼穢，或有世界一向雜穢，或有世界一向清凈，或有廣大，或有狹小，或高，或下，或粗，或妙，或正，或側，或覆，或仰，或圓，或方，或非圓方。如是一切種種名字、形像、莊嚴諸世界中，唸唸修行諸菩薩行，入菩薩住，現菩薩力，亦現三世一切佛身，隨眾生心普使知見，速疾增長一切智智福德海門。善男子！毗盧遮那如來於過去世如是修行菩薩行時，見諸眾生不修福德，無有智慧，遠離慚愧，著我、我所；無明翳障，出生種種不正思惟，入諸邪網惡
【現代漢語翻譯】 現代漢語譯本 愿一切眾生的心寶，都能生起於一切佛的同一深密善根，應眾生的心意化作各種資具，攝取眾生，增長一切智慧，迅速圓滿福德大海。菩薩如此在每個念頭中，于無餘的界限內調伏成熟一切眾生，使他們都得到最殊勝的清凈；在每個念頭中莊嚴清凈一切佛剎（佛的國土），使其沒有雜穢；在每個念頭中普遍進入一切法界（宇宙萬法存在的空間）；在每個念頭中都遍佈虛空界；在每個念頭中普遍進入一切三世（過去、現在、未來）；在每個念頭中以方便智慧調伏眾生；在每個念頭中恒常在一切世界普遍轉動一切不退轉的法輪（佛法的教義）；在每個念頭中恒常以一切智道善巧利益一切眾生；在每個念頭中普遍在一切世界種種差別的眾生面前，盡未來劫示現一切佛成等正覺（達到最高的覺悟）；在每個念頭中普遍在一切世界一切劫中修行菩薩行，不生二種想法，即：普遍進入一切廣大的世界海，一切世界種中所有一切種種邊際的世界，種種莊嚴的世界，種種體性的世界，種種形狀的世界，種種分佈的世界；有的世界既污穢又清凈，有的世界既清凈又污穢，有的世界完全污穢，有的世界完全清凈，有的廣大，有的狹小，有的高，有的低，有的粗糙，有的精妙，有的正，有的側，有的覆蓋，有的仰起，有的圓形，有的方形，有的非圓非方。像這樣一切種種名字、形像、莊嚴的世界中，在每個念頭中修行各種菩薩行，進入菩薩的境界，示現菩薩的力量，也示現三世一切佛的身相，隨眾生的心意普遍使他們知見，迅速增長一切智慧的福德海門。善男子！毗盧遮那如來（佛名，意為光明遍照）在過去世如此修行菩薩行時，見到眾生不修福德，沒有智慧，遠離慚愧，執著於我、我所（認為有「我」和「我的」東西）；被無明（對真理的無知）遮蔽，產生種種不正的思惟，陷入各種邪網惡見。
【English Translation】 English version May the heart-treasure of all sentient beings arise in the profound and unified good root of all Buddhas, transforming into various resources according to the minds of sentient beings, gathering them, increasing all wisdom, and swiftly perfecting the ocean of merit. Thus, Bodhisattvas, in every thought, within the boundless realms, subdue and mature all sentient beings, enabling them to attain the most supreme purity; in every thought, they adorn and purify all Buddha-lands (Buddha's realms), making them free from impurities; in every thought, they universally enter all Dharma-realms (the space where all phenomena exist); in every thought, they pervade the entire space; in every thought, they universally enter all three times (past, present, and future); in every thought, they subdue sentient beings with skillful wisdom; in every thought, they constantly turn the irreversible Dharma wheel (Buddha's teachings) in all worlds; in every thought, they constantly benefit all sentient beings with the path of all wisdom; in every thought, they universally manifest the attainment of perfect enlightenment by all Buddhas before all kinds of different sentient beings in all worlds, throughout the future kalpas (eons); in every thought, they universally practice the Bodhisattva path in all worlds and all kalpas, without giving rise to dualistic thoughts, namely: universally entering all vast oceans of worlds, all kinds of worlds at the edges of all world-seeds, all kinds of adorned worlds, all kinds of worlds with different natures, all kinds of worlds with different shapes, all kinds of worlds with different distributions; some worlds are both impure and pure, some worlds are both pure and impure, some worlds are entirely impure, some worlds are entirely pure, some are vast, some are small, some are high, some are low, some are coarse, some are subtle, some are straight, some are tilted, some are covered, some are upturned, some are round, some are square, some are neither round nor square. In all these various worlds with different names, forms, and adornments, they practice various Bodhisattva paths in every thought, entering the Bodhisattva's state, manifesting the Bodhisattva's power, and also manifesting the bodies of all Buddhas of the three times, universally enabling sentient beings to see and know according to their minds, swiftly increasing the gate to the ocean of merit of all wisdom. Good man! When Vairocana Tathagata (Buddha's name, meaning the one who illuminates everywhere) was practicing the Bodhisattva path in the past, he saw that sentient beings did not cultivate merit, lacked wisdom, were far from shame and remorse, and were attached to 'self' and 'what belongs to self'; they were obscured by ignorance (lack of knowledge of the truth), giving rise to various incorrect thoughts, and falling into various evil nets and wrong views.
見稠林，不識因果，順煩惱業，迷惑其心，不得自在，墮于生死險難深坑，具受種種無量諸苦，起大悲心，修集一切波羅蜜行，為諸眾生稱揚讚歎堅固善根，令其安住遠離生死貧窮困苦，勤修福智助道之法，為說種種諸因果門，為說業報不相違返，為說於法證入之處，為說一切眾生欲解，及說一切受生國土；令其不斷一切佛種，令其守護一切佛教，令其舍離一切諸惡。又為稱歎趣一切智助道之法，令諸眾生心生歡喜，令行法施普攝一切，令其發起一切智行，令其修學諸大菩薩波羅蜜道，令其增長成一切智諸善根海，令其滿足一切聖財，令其得入佛自在門，令其攝取無量方便，令其觀察如來威德，令其親近隨順如來寂靜安樂，令其安住成就菩薩種種智慧。」◎
大方廣佛華嚴經卷第二十二 大正藏第 10 冊 No. 0293 大方廣佛華嚴經
大方廣佛華嚴經卷第二十三
罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品
◎爾時，善財童子白言：「聖者！發阿耨多羅三藐三菩提心，修此妙行，其已久如？」
夜神言：「善男子！如汝所問此事難知、難信、難解、難證、難入、難可顯示、難可生起、難可演說，一切世間諸天及人、聲聞、獨覺皆不能知，唯除如來威力所加，
【現代漢語翻譯】 現代漢語譯本：看到眾生沉溺於煩惱的叢林中，不明白因果的道理，順著煩惱造作惡業，迷惑了自己的心性，不能得到自在，因此墮入生死的險難深坑，承受種種無量的痛苦。菩薩因此生起大悲心，修習一切波羅蜜（到達彼岸的方法）的修行，為眾生稱揚讚歎堅固的善根，使他們安住于遠離生死、貧窮和困苦的境界，勤奮修習福德和智慧，作為助道的資糧。菩薩為他們宣說種種因果的道理，宣說業報不會有絲毫差錯，宣說證入佛法的途徑，宣說一切眾生所希望瞭解的，以及一切眾生所受生的國土。菩薩使他們不斷絕一切佛種，使他們守護一切佛教的教義，使他們舍離一切諸惡。菩薩又為他們稱讚趣向一切智慧的助道之法，使眾生心生歡喜，使他們行法佈施，普遍攝受一切眾生，使他們發起一切智慧的修行，使他們修學諸大菩薩的波羅蜜道，使他們增長成就一切智慧的諸善根海，使他們圓滿一切聖者的財富，使他們得以進入佛的自在之門，使他們攝取無量的方便法門，使他們觀察如來的威德，使他們親近隨順如來的寂靜安樂，使他們安住成就菩薩的種種智慧。
現代漢語譯本：這時，善財童子問道：『聖者，發阿耨多羅三藐三菩提心（無上正等正覺之心），修習這種殊勝的修行，已經有多久了？』
現代漢語譯本：夜神回答說：『善男子，你所問的這個問題，是難以知曉、難以相信、難以理解、難以證悟、難以進入、難以顯示、難以生起、難以演說的。一切世間的天人、聲聞（聽聞佛法而修行的人）、獨覺（不需他人教導而自行覺悟的人）都不能知曉，唯有依靠如來的威力加持，才能知曉。』
【English Translation】 English version: Seeing beings lost in the thicket of afflictions, not understanding the principle of cause and effect, following their afflictions to create negative karma, confusing their minds, unable to attain freedom, and thus falling into the perilous pit of birth and death, enduring all kinds of immeasurable suffering. Bodhisattvas therefore arise with great compassion, cultivating all the practices of Paramita (the way to reach the other shore), praising and extolling the firm roots of goodness for all beings, enabling them to dwell in a state far from birth, death, poverty, and suffering, diligently cultivating merit and wisdom as resources for the path. Bodhisattvas explain to them the principles of cause and effect, that karmic retribution is never mistaken, the path to entering the Dharma, what all beings wish to understand, and the lands where all beings are born. Bodhisattvas enable them to never sever the lineage of all Buddhas, to protect all the teachings of Buddhism, and to abandon all evils. Bodhisattvas also praise the methods that lead to all wisdom, causing beings to rejoice, to practice Dharma giving, universally embracing all beings, to initiate the practice of all wisdom, to learn the Paramita path of the great Bodhisattvas, to increase and accomplish the ocean of good roots of all wisdom, to fulfill all the wealth of the sages, to enter the gate of the Buddha's freedom, to gather immeasurable skillful means, to observe the majestic virtue of the Tathagata, to draw near and follow the Tathagata's peaceful joy, and to dwell in and accomplish the various wisdoms of the Bodhisattvas.
English version: At that time, the youth Sudhana asked, 'Holy One, how long has it been since you generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and complete enlightenment) and cultivated this wonderful practice?'
English version: The night goddess replied, 'Good man, the matter you ask about is difficult to know, difficult to believe, difficult to understand, difficult to realize, difficult to enter, difficult to show, difficult to arise, and difficult to explain. All the gods and humans, Sravakas (those who hear the Dharma and practice), and Pratyekabuddhas (those who attain enlightenment on their own) in all the worlds cannot know it, except by the power of the Tathagata.'
善知識所攝，修集廣大福德智慧，其心堅固，欲樂清凈，無下劣心，無雜染心，無諂曲心，無散亂心，無鄙吝心，無極闇心，得普照曜開敷一切智光明心，發普利樂成熟一切諸眾生心，一切煩惱及以眾魔無能壞心，起必趣向一切種智無障礙心，不樂世間一切生死染污樂心，能樂觀察一切如來清凈妙樂，能勤除滅一切眾生憂悲苦海，能修一切諸佛如來功德法海，能觀一切諸法實性虛空境界，能具一切廣大甚深清凈信解，能超一切生死暴流，能入一切如來智海，能決定到無上法城，能勇猛入如來境界，能速疾趣諸佛智地，能即成就一切智力，能於十力已得究竟；如是之人乃能於此能知、能入、能信、能解、能持、能了、隨順修行。何以故？此是如來智慧境界，一切菩薩尚不能知，況餘眾生？然我今當承佛威力，欲令調順可化眾生意速清凈，欲令修習善根眾生心得自在，隨汝所問，為汝宣說。」
爾時，開敷一切樹華安樂主夜神欲重明此義，觀察三世如來境界而說偈言：
「佛子汝今之所問， 諸佛無邊深境界， 難思剎海微塵劫， 具足演說無能盡。 非諸弊惡貪恚癡， 憍慢無明惑所覆， 垢心纏縛眾生等， 能知諸佛寂靜法。 非諸諂誑濁亂心， 常隨慳嫉情無舍， 煩惱業繩之所繫，
【現代漢語翻譯】 現代漢語譯本：被善知識所攝受，修集廣大的福德和智慧，他的心堅固，喜愛清凈，沒有下劣的心，沒有雜染的心，沒有諂曲的心，沒有散亂的心，沒有鄙吝的心，沒有極度昏暗的心，得到普遍照耀、開敷一切智慧光明的清凈心，發起普遍利益安樂、成熟一切眾生的心，一切煩惱以及眾魔都不能破壞他的心，生起必定趣向一切種智（佛陀的智慧）無障礙的心，不喜愛世間一切生死染污的快樂，能夠喜愛觀察一切如來清凈微妙的快樂，能夠勤奮地除滅一切眾生的憂悲苦海，能夠修習一切諸佛如來的功德法海，能夠觀察一切諸法實性的虛空境界，能夠具足一切廣大甚深清凈的信解，能夠超越一切生死暴流，能夠進入一切如來的智慧海洋，能夠決定到達無上的法城，能夠勇猛地進入如來的境界，能夠快速地趨向諸佛的智慧之地，能夠立即成就一切智慧的力量，能夠對於十力（如來的十種力量）已經得到究竟；像這樣的人才能夠對於此（佛法）能夠知、能夠入、能夠信、能夠解、能夠持、能夠了、隨順修行。為什麼呢？這是如來的智慧境界，一切菩薩尚且不能夠知道，何況其餘的眾生呢？然而我現在應當承佛的威力，想要讓調順可以教化的眾生心速得清凈，想要讓修習善根的眾生心得自在，隨你所問，為你宣說。」 這時，開敷一切樹華安樂主夜神想要再次闡明這個道理，觀察三世如來的境界而說偈頌道： 『佛子你現在所問的，是諸佛無邊深遠的境界，難以用不可思議的剎土微塵劫來計算，即使具足演說也無法窮盡。 不是那些邪惡、貪婪、嗔恨、愚癡，被驕慢、無明迷惑所覆蓋，被污垢之心纏縛的眾生等，能夠知道諸佛寂靜的法。 不是那些諂媚虛偽、心緒混亂，常常隨著慳吝嫉妒、情執不捨，被煩惱業力的繩索所束縛的眾生，能夠知道諸佛的境界。』
【English Translation】 English version: 'Being embraced by a wise teacher, cultivating vast merits and wisdom, one's mind is firm, desiring purity, without a base mind, without a defiled mind, without a deceitful mind, without a scattered mind, without a stingy mind, without an extremely dark mind, attaining a universally illuminating, blossoming, all-knowing light of wisdom, generating a mind to universally benefit and bring happiness, maturing all sentient beings, all afflictions and demons are unable to destroy this mind, arising with a mind that will surely reach all-knowing wisdom (Buddha's wisdom) without obstruction, not delighting in the defiled pleasures of all worldly births and deaths, able to delight in observing the pure and wonderful bliss of all Tathagatas, able to diligently eliminate the sea of sorrow and suffering of all sentient beings, able to cultivate the ocean of meritorious Dharma of all Buddhas and Tathagatas, able to observe the empty realm of the true nature of all Dharmas, able to possess all vast, profound, and pure faith and understanding, able to transcend all torrents of birth and death, able to enter the ocean of wisdom of all Tathagatas, able to decisively reach the supreme city of Dharma, able to courageously enter the realm of the Tathagatas, able to quickly approach the wisdom ground of the Buddhas, able to immediately achieve the power of all wisdom, able to have completely attained the Ten Powers (of the Tathagata); only such a person is able to know, enter, believe, understand, uphold, comprehend, and practice accordingly. Why is this so? This is the realm of the Tathagata's wisdom, even all Bodhisattvas are unable to know it, let alone other sentient beings? However, I shall now rely on the power of the Buddha, wishing to quickly purify the minds of sentient beings who are docile and can be taught, wishing to give freedom to the minds of sentient beings who cultivate good roots, according to what you ask, I will explain it for you.' At that time, the Night Goddess, the Joyful Ruler who causes all trees and flowers to bloom, wishing to further clarify this meaning, observed the realms of the Tathagatas of the three times and spoke in verse: 'Child of the Buddha, what you now ask about, is the boundless and profound realm of the Buddhas, difficult to calculate with inconceivable kalpas of dust-like lands, even with complete explanation, it cannot be exhausted. It is not those who are evil, greedy, hateful, and ignorant, covered by arrogance, ignorance, and delusion, bound by defiled minds, who can know the peaceful Dharma of the Buddhas. It is not those who are deceitful, with confused minds, constantly following stinginess and jealousy, clinging to their emotions, bound by the ropes of afflictive karma, who can know the realm of the Buddhas.'
而能了知佛境界。 非是執著蘊界處， 心恒不捨于身見， 心倒想倒見倒人， 能入如來寂滅地。 寂靜甚深諸佛境， 本性真常離分別， 非著諸有生死人， 入此平等無依法。 生於諸佛種姓家， 一切如來恒守護， 能持法王教藏者， 此仙智眼之境界。 親近真實善知識， 愛樂白法無厭足， 專求佛力受法雲， 彼聞此法生歡喜。 心恒清凈無分別， 不著一切如虛空， 智燈自在破無明， 此無垢者之境界。 以大慈悲覆世間， 遍入三世眾生海， 隨宜利樂無邊際， 此深行者之境界。 心常歡喜無諸著， 一切所有皆能捨， 樂說平等施眾生， 此無著者之境界。 心無垢濁離諸過， 究竟調伏無憂悔， 隨順佛教能具修， 此無垢者之境界。 心無動亂無分別， 能普覺知諸法性， 遠離一切諸惑業， 此解脫者之境界。 心無疲厭常無退， 勇猛勤修一切智， 安住增上凈戒中， 此大丈夫之境界。 其心深入諸三昧， 究竟清涼無熱惱， 已修一切智海因， 此寂靜者之解脫。 了知諸法差別相， 善入無邊深法界， 普度群生靡有餘， 此慧燈者之解脫。 了達眾生真實性，
【現代漢語翻譯】 現代漢語譯本 能夠了知佛的境界。 不是執著於五蘊（skandha，構成個體經驗的五種要素：色、受、想、行、識）、十二處（ayatana，感官和感官對像）和十八界（dhatu，感官、對像和意識），心中恒常不捨棄對自我的執著（身見，satkayadristi）。 心中顛倒、想法顛倒、見解顛倒的人，能夠進入如來的寂滅之地。 寂靜深邃是諸佛的境界，其本性真實恒常，遠離分別。 不是執著于有生有死的眾生，能夠進入這平等無為的法。 生於諸佛的種姓之家，一切如來恒常守護。 能夠持有法王的教藏的人，這是仙人智慧之眼的境界。 親近真實的善知識，喜愛白法（純凈的教法）而不知滿足。 專心尋求佛力，接受法雲的滋潤，他們聽聞此法會生起歡喜。 心中恒常清凈沒有分別，不執著一切，如同虛空。 智慧之燈自在地破除無明，這是無垢者的境界。 以大慈悲覆蓋世間，普遍進入三世眾生的海洋。 隨順眾生的根器給予利益和快樂，沒有邊際，這是深行者的境界。 心中常常歡喜，沒有執著，一切所有都能捨棄。 樂於宣說平等之法，佈施給眾生，這是無執著者的境界。 心中沒有污垢和濁穢，遠離一切過失，最終調伏自己，沒有憂愁和後悔。 隨順佛教的教導，能夠全面修行，這是無垢者的境界。 心中沒有動亂和分別，能夠普遍覺知諸法的本性。 遠離一切迷惑和業力，這是解脫者的境界。 心中沒有疲憊和厭倦，常常不退轉，勇猛精進地修習一切智。 安住在增上戒的清凈之中，這是大丈夫的境界。 他們的心深入各種三昧（samadhi，禪定），最終清涼沒有熱惱。 已經修習了一切智海的因，這是寂靜者的解脫。 了知諸法差別的相狀，善於進入無邊深廣的法界。 普遍度化眾生，沒有遺漏，這是慧燈者的解脫。 通達眾生真實的本性。
【English Translation】 English version And be able to understand the realm of the Buddha. It is not clinging to the skandhas (aggregates of existence: form, feeling, perception, mental formations, and consciousness), ayatanas (sense bases: the six senses and their objects), and dhatus (elements of existence: the six senses, their objects, and consciousness), the mind constantly does not abandon the view of self (satkayadristi). Those whose minds are inverted, thoughts are inverted, and views are inverted, can enter the nirvana of the Tathagata. The realm of the Buddhas is serene and profound, its nature is true and constant, and it is free from discrimination. Those who are not attached to beings subject to birth and death can enter this equal and non-active Dharma. Born into the lineage of the Buddhas, all Tathagatas constantly protect them. Those who can uphold the treasury of the Dharma King's teachings, this is the realm of the wise eye of the sage. They draw near to true spiritual friends, love the white Dharma (pure teachings) without satiety. They single-mindedly seek the power of the Buddha, receiving the nourishment of the Dharma cloud, and upon hearing this Dharma, they generate joy. Their minds are constantly pure and without discrimination, not clinging to anything, like the void. The lamp of wisdom freely breaks through ignorance, this is the realm of the immaculate one. With great compassion, they cover the world, universally entering the ocean of sentient beings in the three times. According to the needs of beings, they give benefit and joy without limit, this is the realm of the profound practitioner. Their minds are always joyful, without attachments, and they can give up everything they possess. They delight in speaking the Dharma of equality, giving to all beings, this is the realm of the unattached one. Their minds are without defilement and turbidity, free from all faults, ultimately subduing themselves, without worry or regret. Following the teachings of the Buddha, they can fully cultivate, this is the realm of the immaculate one. Their minds are without disturbance and discrimination, able to universally perceive the nature of all dharmas. They are far from all delusions and karmic actions, this is the realm of the liberated one. Their minds are without fatigue and weariness, constantly not retreating, bravely and diligently cultivating all wisdom. They abide in the purity of the higher precepts, this is the realm of the great being. Their minds deeply enter various samadhis (meditative absorptions), ultimately cool and without affliction. They have already cultivated the causes of the ocean of all wisdom, this is the liberation of the serene one. They understand the different characteristics of all dharmas, skillfully entering the boundless and profound Dharma realm. They universally liberate all beings, without omission, this is the liberation of the lamp of wisdom. They understand the true nature of sentient beings.
于諸有海無所著， 如影普現心水中， 此先導者之解脫。 從於三世諸佛海， 方便愿種而出生， 盡諸劫剎勤修行， 此普賢者之解脫。 普入一切法界門， 悉見十方諸剎海， 亦見其中劫成壞， 此無二者之境界。 十方剎海極微中， 悉見佛坐菩提樹， 成等正覺化群生， 此無礙眼之境界。 汝從無量大劫海， 親近承事善知識， 為利群生求正法， 聞已憶念無遺忘。 毗盧遮那廣大境， 無邊無量難思議， 我承佛力為汝說， 令汝深心轉清凈。
「善男子！乃往古世過世界海極微塵數劫，有世界海名毗盧遮那海真金摩尼山，彼世界海中有佛出現，名普照法界智慧山寂靜威德王。善男子！其佛往修菩薩行時，能普清凈彼世界海，其世界海中有佛剎極微塵數世界種，一一世界種有佛剎極微塵數世界，一一世界有世界極微塵數劫，一一劫中無量如來出興於世，一一如來說世界海極微塵數修多羅，一一修多羅授佛剎極微塵數諸菩薩記，現種種佛神通力，說種種調伏眾生法，轉種種諸乘輪，度無量眾生海。善男子！彼毗盧遮那海真金摩尼山世界海中，有世界種名普門現前莊嚴幢；此世界種中，有世界名一切寶色吉祥普照光明，以現一切化佛影像摩尼
【現代漢語翻譯】 現代漢語譯本 對於諸有（三界）之海不執著，如同影像普遍顯現在心中，這是先導者的解脫境界。 從過去、現在、未來三世諸佛的海洋中，以方便願力的種子而出生，經歷無數劫剎勤奮修行，這是普賢（菩薩）的解脫境界。 普遍進入一切法界的門，完全見到十方諸佛剎土的海洋，也見到其中劫的成住壞空，這是無二（不二）的境界。 在十方剎土海洋的極微塵中，都見到佛陀坐在菩提樹下，成就正等正覺，教化眾生，這是無礙眼的境界。 你從無量大劫以來，親近承事善知識，爲了利益眾生而求取正法，聽聞之後憶念不忘。 毗盧遮那（佛）的廣大境界，無邊無量難以思議，我承蒙佛陀的力量為你宣說，使你內心深處轉為清凈。 『善男子！在過去久遠的世界海，經過如微塵數般多的劫數，有一個世界海名為毗盧遮那海真金摩尼山（毗盧遮那佛的真金摩尼山），那個世界海中有一尊佛出現，名為普照法界智慧山寂靜威德王（佛名）。善男子！那尊佛在修行菩薩道時，能夠普遍清凈那個世界海，那個世界海中有如佛剎土微塵數般多的世界種，每一個世界種中有如佛剎土微塵數般多的世界，每一個世界有如世界微塵數般多的劫數，每一個劫中有無量如來出現於世，每一位如來說如世界海微塵數般多的修多羅（佛經），每一部修多羅為如佛剎土微塵數般多的菩薩授記，顯現種種佛的神通力，宣說種種調伏眾生的法門，轉種種諸乘的法輪，度化無量眾生。善男子！在那毗盧遮那海真金摩尼山世界海中，有一個世界種名為普門現前莊嚴幢；這個世界種中，有一個世界名為一切寶色吉祥普照光明，以顯現一切化佛影像的摩尼（寶珠）』
【English Translation】 English version Not attached to the ocean of all existences, like a reflection universally appearing in the mind's water, this is the liberation of the pioneer. Born from the ocean of Buddhas of the three times (past, present, and future), through the seeds of expedient vows, diligently cultivating through countless kalpas, this is the liberation of Samantabhadra (Bodhisattva). Universally entering the gate of all Dharma realms, completely seeing the oceans of Buddha lands in the ten directions, also seeing the formation, dwelling, decay, and emptiness of kalpas within them, this is the realm of non-duality. Within the infinitesimal dust of the oceans of lands in the ten directions, all see the Buddha sitting under the Bodhi tree, attaining perfect enlightenment, and transforming sentient beings, this is the realm of unobstructed vision. From countless great kalpas, you have been close to and served good teachers, seeking the true Dharma for the benefit of sentient beings, and remembering without forgetting what you have heard. The vast realm of Vairocana (Buddha), boundless and immeasurable, is inconceivable. I, relying on the power of the Buddha, will explain it to you, so that your deep mind may turn to purity. 'Good man! In the ancient past, beyond the number of kalpas equal to the dust of world oceans, there was a world ocean named Vairocana Sea True Gold Mani Mountain (Vairocana Buddha's True Gold Mani Mountain). In that world ocean, a Buddha appeared named Universally Illuminating Dharma Realm Wisdom Mountain Tranquil Majestic King (Buddha's name). Good man! When that Buddha was practicing the Bodhisattva path, he was able to universally purify that world ocean. In that world ocean, there were world seeds as numerous as the dust of Buddha lands. In each world seed, there were worlds as numerous as the dust of Buddha lands. Each world had kalpas as numerous as the dust of worlds. In each kalpa, countless Tathagatas appeared in the world. Each Tathagata spoke sutras as numerous as the dust of world oceans. Each sutra conferred predictions on Bodhisattvas as numerous as the dust of Buddha lands, manifested various Buddha's miraculous powers, preached various methods of taming sentient beings, turned the wheel of various vehicles, and liberated countless sentient beings. Good man! In that Vairocana Sea True Gold Mani Mountain world ocean, there was a world seed named Universal Manifestation Adornment Banner; in this world seed, there was a world named All Precious Colors Auspicious Universal Illumination Light, which uses mani (jewels) to manifest the images of all transformation Buddhas.'
王為體，形如天城；以現一切如來菩提道場摩尼寶王而為莊嚴，住於一切寶拘蘇摩華海上，凈穢相雜。此世界中有須彌山極微塵數四天下，有一四天下最處其中，名一切寶山幢；其四天下一一縱廣無量百千由旬，一一各有一萬大城；其閻浮提中，有一王都，名妙寶娑羅莊嚴云燈，以十千大城而為眷屬，周匝圍繞，閻浮提人壽萬歲。時，中有輪王，名一切法圓滿寶蓋大師子吼聲，其王具有五百輔臣，六萬采女，七百王子，其諸王子色相端嚴，勇健雄猛，有大威力。爾時，彼王威德普被閻浮提內，無有怨敵；時，彼世界劫欲盡時，有五濁起，一切人眾壽命短促，資財乏少，形色鄙陋，行住坐臥多苦少樂，不修十善，專作惡業，更相忿諍，互相傾奪，欺誑詐偽，綺飾言辭，離間於他，發粗惡語，妒他榮好，非法貪求，深入邪網稠林曠野；以是因緣，風雨不時，苗稼不登，藥木、華卉、園林、草樹一切枯槁，衣食匱乏，多諸疫病，馳走四方，靡所依怙，咸來共繞王都大城，無量無邊百千萬億，四面周匝高聲大呼。或舉兩手，或複合掌，或以頭叩地，或舉手椎胸，或屈膝長號，或踴身大叫，頭髮蓬亂，衣裳弊惡，面板皴裂，面目無光。
「彼諸眾生以種種形貌，出種種音聲，作種種言辭，為種種談說，而白王言：『大王！
【現代漢語翻譯】 現代漢語譯本 王所居住的國土，形如天上的城池；用顯現一切如來菩提道場的摩尼寶王（如意寶珠之王）來莊嚴，坐落於一切寶拘蘇摩華（寶蓮花）的海洋之上，清凈與污穢相互交雜。這個世界中有如須彌山微塵數量的四天下（佛教宇宙觀中的四大洲），其中有一個四天下位於中心，名為一切寶山幢；每個四天下的縱橫廣闊都達到無量百千由旬（古印度長度單位），每個四天下都有一萬座大城；在閻浮提（南贍部洲）中，有一座王都，名為妙寶娑羅莊嚴云燈，有十千座大城作為它的眷屬，環繞四周，閻浮提的人壽命有一萬歲。當時，有一位輪王（統治世界的理想君主），名為一切法圓滿寶蓋大師子吼聲，這位國王有五百位輔臣，六萬名采女，七百位王子，這些王子容貌端正莊嚴，勇敢健壯，雄猛有力，具有強大的威力。那時，這位國王的威德普遍覆蓋閻浮提之內，沒有敵人；當時，這個世界劫數將盡的時候，出現了五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁），所有人的壽命都變得短促，資財匱乏，容貌醜陋，行走坐臥都多苦少樂，不修十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見），專門造作惡業，互相爭鬥，互相傾軋，欺騙詐偽，用華麗的言辭掩飾，離間他人，說粗暴惡劣的話，嫉妒他人的榮華富貴，用非法手段貪求，深入邪惡的羅網和稠密的森林曠野；因為這些原因，風雨不按時節，莊稼不能生長，藥材、花卉、園林、草木都枯萎凋零，衣食匱乏，疫病流行，人們四處奔走，無所依靠，都來到王都大城周圍，數量無量無邊百千萬億，四面環繞，高聲呼喊。有人舉起雙手，有人合起手掌，有人用頭叩地，有人舉手捶胸，有人屈膝長號，有人跳躍大叫，頭髮蓬亂，衣裳破爛，面板皴裂，面目無光。 這些眾生以各種各樣的形貌，發出各種各樣的聲音，說出各種各樣的言辭，進行各種各樣的談論，然後對國王說：『大王！』
【English Translation】 English version The king's realm is shaped like a celestial city; it is adorned with the Mani Jewel King (King of wish-fulfilling jewels) that manifests all the Bodhi-mandas (enlightenment places) of the Tathagatas (Buddhas), and it resides upon the ocean of all Treasure Kusuma Flowers (precious lotus flowers), where purity and defilement intermingle. Within this world, there are as many four continents (the four major landmasses in Buddhist cosmology) as the fine dust particles of Mount Sumeru, and one of these four continents is located at the center, named All Treasure Mountain Banner; each of these four continents extends immeasurably for hundreds of thousands of yojanas (ancient Indian unit of distance), and each has ten thousand great cities; within Jambudvipa (the southern continent), there is a royal capital named Wondrous Treasure Sala Adornment Cloud Lamp, which has ten thousand great cities as its retinue, surrounding it on all sides, and the people of Jambudvipa live for ten thousand years. At that time, there was a Wheel-Turning King (ideal monarch who rules the world) named All Dharma Perfect Treasure Canopy Great Lion's Roar, and this king had five hundred ministers, sixty thousand concubines, and seven hundred princes, and these princes had upright and dignified appearances, were brave and strong, powerful and vigorous, and possessed great might. At that time, the king's virtuous power pervaded throughout Jambudvipa, and there were no enemies; at that time, when the kalpa (cosmic cycle) of this world was about to end, the five turbidities (referring to the turbidities of the kalpa, views, afflictions, beings, and life) arose, and the lifespans of all people became short, resources became scarce, appearances became ugly, and walking, standing, sitting, and lying down were filled with more suffering than joy, they did not cultivate the ten good deeds (not killing, not stealing, not committing sexual misconduct, not lying, not speaking divisively, not speaking harshly, not engaging in frivolous talk, not being greedy, not being angry, not holding wrong views), but instead, they specialized in creating evil karma, fighting with each other, scheming against each other, deceiving and lying, using flowery words to cover up, sowing discord among others, speaking harsh and evil words, envying the prosperity of others, greedily seeking through illegal means, and deeply entering the evil nets and dense forests and wildernesses; because of these reasons, the wind and rain did not come in season, the crops could not grow, the medicinal herbs, flowers, gardens, and trees all withered and decayed, food and clothing were scarce, epidemics spread, and people ran around in all directions, having no refuge, and they all came to surround the great royal capital, in countless numbers of hundreds of millions, surrounding it on all sides, shouting loudly. Some raised both hands, some joined their palms, some knocked their heads on the ground, some beat their chests with their hands, some knelt and wailed, some jumped and shouted, their hair was disheveled, their clothes were tattered, their skin was chapped, and their faces were dull. These beings, with various appearances, made various sounds, spoke various words, engaged in various discussions, and then said to the king: 'Great King!'
大王！我等今者貧窮孤露，飢渴寒凍，疾病衰羸，眾苦所逼，種種困厄迫切身心，命將不久，無依無救，無所控告，如在牢獄，死相現前；我等今者來歸大王，我觀大王仁慈智慧，于大王所生得安樂想、得憐愍想、得愛敬想、得身命想、得攝受想、得寶藏想、遇津樑想、逢道路想、值船筏想、見寶洲想、獲財利想、昇天宮想、離怨家想、滅眾苦想。』
「爾時，大王聞此語已，獲得百萬阿僧祇大悲門，一心思惟，作意觀察，發於十種大悲之語。云何為十？所謂：哀哉！眾生墮落無底生死深坑，我當云何而速免濟，令其得出，安住如來一切智地？哀哉！眾生為諸煩惱逼迫身心，我當云何而作救護，安住種種善業道中？哀哉！眾生恒為種種生老病死之所恐怖，我當云何為作歸依，令離縛著，永得一切身心安隱？哀哉！眾生常為世間種種恐怖逼害其身，我當云何而為救護，令其得免一切厄難，安住如來一切智道？哀哉！眾生無有智眼，常為身見疑惑所覆，我當云何為作方便，令其得決疑見翳瞙？哀哉！眾生常為癡暗之所迷惑，遠離善法，我當云何為作慧炬，照彼無明，令其顯見一切智城，究竟解脫？哀哉！眾生常為種種慳嫉諂誑，濁亂其心，我當云何而為開曉，令其證得清凈法身？哀哉！眾生長時漂溺一切世界生死大
【現代漢語翻譯】 現代漢語譯本：大王！我們現在貧窮孤苦，飢渴寒冷，疾病纏身，身體虛弱，被各種痛苦所逼迫，種種困境和厄難緊緊地壓迫著我們的身心，生命即將走到盡頭，無所依靠，無處求救，無處申訴，就像身處牢獄，死亡的景象就在眼前；我們現在前來歸順大王，我們認為大王您仁慈而有智慧，在您這裡，我們生起了安樂的想法、憐憫的想法、愛敬的想法、生命的想法、被攝受的想法、寶藏的想法、遇到渡船的想法、遇到道路的想法、遇到船筏的想法、見到寶洲的想法、獲得財富利益的想法、升入天宮的想法、遠離怨敵的想法、滅除一切痛苦的想法。 那時，大王聽到這些話后，獲得了百萬阿僧祇（無數）的大悲法門，一心一意地思考，用心觀察，發出了十種大悲之語。哪十種呢？就是：可悲啊！眾生墮落在無底的生死深淵中，我應當如何才能快速地救度他們，讓他們脫離苦海，安住在如來的一切智慧之地？可悲啊！眾生被各種煩惱逼迫身心，我應當如何才能救護他們，讓他們安住在各種善業的道路上？可悲啊！眾生常常被各種生老病死所恐嚇，我應當如何才能成為他們的歸宿，讓他們脫離束縛，永遠獲得身心的安穩？可悲啊！眾生常常被世間的各種恐怖所逼迫和傷害，我應當如何才能救護他們，讓他們免除一切災難，安住在如來的一切智慧之道？可悲啊！眾生沒有智慧的眼睛，常常被身見和疑惑所矇蔽，我應當如何才能為他們提供方便，讓他們能夠決斷疑惑，消除眼前的障礙？可悲啊！眾生常常被愚癡的黑暗所迷惑，遠離善法，我應當如何才能為他們點亮智慧的火炬，照亮他們的無明，讓他們顯現見到一切智慧之城，最終解脫？可悲啊！眾生常常被各種慳吝、嫉妒、諂媚、欺騙所擾亂內心，我應當如何才能開導他們，讓他們證得清凈的法身？可悲啊！眾生長期漂流在一切世界的生死大海中
【English Translation】 English version: O Great King! We are now poor and destitute, suffering from hunger and thirst, cold and sickness, our bodies are weak, and we are oppressed by all kinds of suffering. Various difficulties and hardships are tightly pressing on our bodies and minds. Our lives are nearing their end, we have no one to rely on, nowhere to seek help, and no one to appeal to. It is as if we are in prison, with the image of death before our eyes. We have come to seek refuge in you, O Great King. We believe that you are kind and wise. In you, we have conceived thoughts of peace and happiness, thoughts of compassion, thoughts of love and respect, thoughts of life, thoughts of being embraced, thoughts of treasure, thoughts of encountering a ferry, thoughts of encountering a road, thoughts of encountering a raft, thoughts of seeing a treasure island, thoughts of gaining wealth and benefits, thoughts of ascending to the heavenly palace, thoughts of being separated from enemies, and thoughts of extinguishing all suffering. At that time, after hearing these words, the Great King attained a million asamkhya (countless) gates of great compassion. With a focused mind, he contemplated and observed, and uttered ten words of great compassion. What are the ten? They are: Alas! Sentient beings are falling into the bottomless abyss of birth and death. How shall I quickly deliver them, so that they may escape and dwell in the all-knowing wisdom of the Tathagata? Alas! Sentient beings are oppressed in body and mind by various afflictions. How shall I protect them, so that they may dwell on the path of various virtuous deeds? Alas! Sentient beings are constantly terrified by various forms of birth, old age, sickness, and death. How shall I become their refuge, so that they may be freed from bondage and forever attain peace and tranquility of body and mind? Alas! Sentient beings are constantly oppressed and harmed by various terrors of the world. How shall I protect them, so that they may be freed from all calamities and dwell on the path of the all-knowing wisdom of the Tathagata? Alas! Sentient beings have no eyes of wisdom and are constantly covered by the veil of self-view and doubt. How shall I provide them with a means to resolve their doubts and eliminate the obstacles before their eyes? Alas! Sentient beings are constantly deluded by the darkness of ignorance, and are far from virtuous practices. How shall I light the torch of wisdom for them, illuminate their ignorance, and enable them to see the city of all-knowing wisdom, and ultimately attain liberation? Alas! Sentient beings are constantly disturbed by various forms of stinginess, jealousy, flattery, and deceit. How shall I enlighten them, so that they may attain the pure Dharma body? Alas! Sentient beings have long been drifting in the great ocean of birth and death in all the worlds.
海，我當云何為作船筏而普運度，令其得入一切智海？哀哉！眾生諸根剛強，遠離調御無上大師，一切世間無能調者，我當云何而為調御，令其成熟一切善根，具足如來大威神力？哀哉！眾生猶如盲瞽，不見正道，隨逐邪徑，我當云何開其慧眼，而為引導，令其得入一切智門？時，彼大王興此十種大悲之心，作是語已，即于王都大眾之中，擊鼓宣令，咸使聞知：『我今普施一切眾生，隨有所須，悉令充足。』即時頒下閻浮提內大小諸城，及諸聚落，悉開庫藏，出種種物，置四衢道。所謂：金、銀、琉璃、摩尼等寶，衣服、飲食、華香、鬘蓋、涂香、末香、種種瓔珞，宮殿、屋宅、床榻、敷具、一切資財，無不備足；建大光明摩尼寶幢，其光觸身，悉使安隱，滅除黑闇，開發照明，隨心所欲，皆悉圓滿；又復隨化種種身形，一切承事供養恭敬一切眾生，亦施一切病緣湯藥、活命資具；種種寶器盛眾雜寶，所謂：金剛器中盛種種香寶、香器中盛種種衣摩尼妙寶，莊校嚴飾，輦輿車乘，眾寶瓔珞，寶帳寶網，周圍垂覆，建立種種高勝妙幢，如是一切資生之物，悉開庫藏而以給施。亦施一切村營、城邑、山澤、林藪、妻子、眷屬，及以王位、頭、目、耳、鼻、唇、舌、牙、齒、手、足、皮、肉、心、腎、肝、肺、大腸、小腸、
【現代漢語翻譯】 現代漢語譯本：『唉，我應當如何作為船筏來普遍運載他們，使他們得以進入一切智慧之海呢？可悲啊！眾生的諸根剛強，遠離了調御的無上大師（指佛陀），整個世間沒有能夠調伏他們的人，我應當如何來調伏他們，使他們成熟一切善根，具足如來（Tathagata）的大威神力呢？可悲啊！眾生猶如盲人，看不見正道，跟隨邪路，我應當如何開啟他們的智慧之眼，來引導他們，使他們得以進入一切智慧之門呢？』 當時，那位大王生起這十種大悲之心，說完這些話后，就在王都大眾之中，擊鼓宣告，使大家都知道：『我現在普遍施捨給一切眾生，凡是他們所需要的，都讓他們充足。』 隨即頒佈命令到閻浮提（Jambudvipa，指我們所居住的這個世界）內的大小城市，以及各個村落，全部打開庫藏，拿出各種各樣的物品，放置在四通八達的道路上。這些物品包括：金、銀、琉璃、摩尼（Mani，一種寶珠）等寶物，衣服、飲食、花香、花鬘、傘蓋、涂香、末香、各種瓔珞，宮殿、房屋、床榻、鋪蓋、一切資財，沒有不完備的； 還建立了大光明摩尼寶幢，它的光芒觸及身體，都能使人安穩，消除黑暗，開發照明，隨心所欲，都能圓滿；又變化出各種各樣的身形，來承事供養、恭敬一切眾生，也施捨一切治療疾病的湯藥、維持生命的資具； 用各種寶器盛放各種雜寶，例如：用金剛器盛放各種香寶，用香器盛放各種衣物摩尼妙寶，裝飾得莊嚴華麗，還有輦輿車乘，各種寶瓔珞，寶帳寶網，周圍垂掛覆蓋，建立各種高聳殊勝的寶幢，像這樣一切生活所需的物品，都打開庫藏來給予施捨。 也施捨一切村莊、營地、城鎮、山澤、林地、妻子、眷屬，以及王位、頭、眼、耳、鼻、唇、舌、牙齒、手、足、面板、肌肉、心、腎、肝、肺、大腸、小腸、
【English Translation】 English version: 'Alas, how should I act as a raft to universally transport them, so that they may enter the sea of all wisdom? Alas! The faculties of sentient beings are rigid, far from the unsurpassed master of taming (referring to the Buddha), and in all the world there is no one who can tame them. How should I tame them, so that they may mature all good roots and possess the great majestic power of the Tathagata (Buddha)? Alas! Sentient beings are like the blind, unable to see the right path, following the wrong paths. How should I open their eyes of wisdom and guide them, so that they may enter the gate of all wisdom?' At that time, the great king arose with these ten great compassionate thoughts. After speaking these words, he immediately beat a drum in the midst of the great assembly of the royal capital, proclaiming to all: 'I now universally bestow upon all sentient beings, whatever they need, I will provide it abundantly.' Immediately, he issued orders to all the large and small cities within Jambudvipa (the world we inhabit), as well as all the villages, to open all the treasuries and take out all kinds of items, placing them on the crossroads. These items included: gold, silver, lapis lazuli, Mani (a kind of precious jewel) and other treasures, clothing, food, fragrant flowers, garlands, canopies, fragrant ointments, powdered incense, various ornaments, palaces, houses, beds, bedding, and all kinds of wealth, nothing was lacking; He also erected great luminous Mani jewel banners, whose light, when touching the body, could bring peace, dispel darkness, illuminate, and fulfill all desires; he also transformed into various forms to serve, make offerings, and respect all sentient beings. He also provided all kinds of medicine for treating illnesses and resources for sustaining life; He used various precious vessels to hold various kinds of mixed treasures, for example: using diamond vessels to hold various fragrant treasures, and using incense vessels to hold various clothing and Mani precious jewels, all decorated with solemn splendor. There were also palanquins, carriages, various precious ornaments, precious tents, and precious nets, hanging all around. He erected various tall and magnificent banners. All these necessities of life were taken from the treasuries and given as alms. He also gave away all villages, camps, towns, mountains, marshes, forests, wives, family members, as well as his throne, head, eyes, ears, nose, lips, tongue, teeth, hands, feet, skin, flesh, heart, kidneys, liver, lungs, large intestine, small intestine,
脂膏、筋脈、一切肢分，內外所有悉皆能捨。
「爾時，妙寶娑羅莊嚴云燈王城東門，名摩尼山威德，于其門外，有施會處，其地廣博，清凈平坦，無諸坑坎、荊棘、沙礫，一切皆以妙寶所成，散眾寶華，燒諸妙香，無數摩尼王寶莊校嚴飾，然諸寶燈，周遍照曜，寶焰吉祥威德香云充滿虛空，無量寶樹次第行列，微妙分佈，間錯莊嚴，種種天人宮殿樓閣，種種莊嚴，種種幢幡，種種繒蓋，常出光明；寶拘蘇摩網、一切香王寶網，彌覆其上；寶鐸徐搖，出妙音聲，無量百千億那由他諸音樂器，恒出妙音；如是一切皆以妙寶而為莊嚴，悉是菩薩凈業果報之所成就。于彼會中置師子座，十種妙寶以為其地，十寶欄楯放大光明，十種寶樹枝葉扶疏，周匝圍繞，靡不嚴好，微妙堅固，金剛寶輪以承其下，以一切寶為龍神像而共捧持，種種寶物以為嚴飾，于交露間標題德相，以種種色間錯莊嚴；一切寶幢、一切寶幡，周遍行列，眾寶鈴網、摩尼寶網、眾寶華網、大摩尼王網，以覆其上；無量寶香常出香云，種種寶衣處處分佈，百千種樂出過諸天，恒奏美音，悅可人意；復于其上張施寶蓋，常放無量寶焰光明，如閻浮金，熾然清凈；垂諸華瓔，無數摩尼寶王為帶，週迴間列；種種雜色摩尼寶鈴恒出妙音，勸諸眾生修行十善。時
，一切法圓滿寶蓋大師子吼妙音聲王處師子座，具足妙色，形容端正，人相圓滿，最勝清凈，世無能比。毗盧遮那摩尼寶王以為其冠，那羅延身不可沮壞，一一肢分悉皆圓滿，性普賢善王種中生，于財及法皆得自在，辯才無礙，智慧明達，以正治國，無違命者，一切眾生咸贊彼王無量無邊殊勝功德，光明熾盛，過天帝釋，見者無厭。常于空中現大輪蓋，摩尼寶藏，其數百千以為輪輻；無數寶焰，吉祥威德光明莊嚴，閻浮檀金放清凈光以覆其上，種種寶色金網莊嚴，真珠瓔珞周匝垂下，又以寶繩懸眾寶鈴，眾寶莊校，恒吐妙音，過諸天樂，覺悟世間，宣揚善行；復有妙扇，寶縷織成，扇以香風，發揚威德。
「爾時，於此閻浮提內無量無數百千萬億那由他眾生，種種國土，種種族類，種種眷屬，種種形貌，種種衣服，種種言辭，種種心行，種種欲樂，各各希求種種財寶，種種資生，種種受用，俱來此會，觀察彼王；以種種言語，種種訓釋，種種辯才，種種名句，咸嘆此王是大智人、是福須彌、是勝功德圓滿白月、是得自在無礙丈夫，住菩薩愿，行廣大施。時，王見彼諸來集會，於己乞求，生愛敬心，生悲愍心，生歡喜心，生尊重心，生廣大心，生善友心，生相續心，生精進心，生不退心，生舍施心，生周遍心，生
【現代漢語翻譯】 現代漢語譯本：一切法圓滿寶蓋大師子吼妙音聲王（指佛陀）坐在師子座上，具足美妙的色彩，容貌端正，相好圓滿，至高無上，清凈無比，世間無人能比。他以毗盧遮那摩尼寶王（指佛陀的智慧）為冠冕，擁有那羅延（指堅固不壞）之身，不可摧毀，每一肢體都完美無缺，生於普賢善王（指佛陀的法性）的種族之中，對於財富和佛法都得自在，辯才無礙，智慧明達，以正道治理國家，無人敢違抗他的命令。一切眾生都讚歎這位國王無量無邊的殊勝功德，他的光明熾盛，超過天帝釋（指帝釋天），見到他的人沒有厭倦。他常常在空中顯現巨大的輪蓋，摩尼寶藏，數百千個寶藏作為輪輻；無數的寶焰，吉祥的威德光明莊嚴，閻浮檀金（指一種珍貴的黃金）放出清凈的光芒覆蓋其上，各種寶色的金網莊嚴，真珠瓔珞周匝垂下，又用寶繩懸掛著眾多的寶鈴，各種寶物裝飾，恒常發出美妙的聲音，勝過諸天的音樂，覺悟世間，宣揚善行；還有美妙的扇子，用寶貴的絲線織成，扇出香風，發揚威德。 當時，在這閻浮提（指我們所居住的世界）內，有無量無數百千萬億那由他（指極大的數量）的眾生，來自各種不同的國土，各種不同的種族，各種不同的眷屬，各種不同的形貌，各種不同的衣服，各種不同的語言，各種不同的心行，各種不同的慾望和愛好，他們各自希求各種不同的財寶，各種不同的生活必需品，各種不同的享受，都來到這個集會，觀察這位國王；他們用各種不同的語言，各種不同的解釋，各種不同的辯才，各種不同的名句，都讚歎這位國王是大智慧的人，是福德的須彌山（指高大的山），是殊勝功德圓滿的白月，是得到自在無礙的丈夫，安住于菩薩的願望，行廣大布施。當時，國王看到那些前來乞求的人，對他們生起愛敬之心，生起悲憫之心，生起歡喜之心，生起尊重之心，生起廣大之心，生起善友之心，生起相續之心，生起精進之心，生起不退之心，生起舍施之心，生起周遍之心，生起
【English Translation】 English version: The King of Wonderful Sound, with the Lion's Roar, the Great Master of the Perfect Jewel Canopy of All Dharmas (referring to the Buddha), sat on the lion throne, possessing exquisite colors, a dignified appearance, perfect features, supreme purity, and unmatched in the world. He wore the Vairocana Mani Jewel King (referring to the Buddha's wisdom) as his crown, possessed the indestructible body of Narayana (referring to firmness), with each limb perfectly formed, born into the lineage of the Samantabhadra Good King (referring to the Buddha's Dharma nature), having freedom over both wealth and Dharma, with unobstructed eloquence, clear wisdom, governing the country with righteousness, and none daring to disobey his commands. All beings praised this king's immeasurable and boundless superior merits, his light blazing, surpassing even the Deva Indra (referring to the god Indra), and those who saw him were never satiated. He often manifested a great wheel canopy in the sky, a treasure of Mani jewels, with hundreds and thousands of treasures as spokes; countless jewel flames, auspicious and majestic light adorning it, with pure light emanating from Jambudana gold (referring to a precious gold) covering it, adorned with various colored jewel nets, pearl necklaces hanging all around, and with jewel ropes suspending numerous jewel bells, decorated with various jewels, constantly emitting wonderful sounds, surpassing the music of the heavens, awakening the world, and proclaiming good deeds; there was also a wonderful fan, woven with precious threads, fanning fragrant winds, and spreading his majestic power. At that time, within this Jambudvipa (referring to the world we inhabit), there were countless hundreds of thousands of millions of nayutas (referring to an extremely large number) of beings, from various different countries, various different races, various different families, various different appearances, various different clothes, various different languages, various different mental activities, various different desires and preferences, each seeking various different treasures, various different necessities of life, various different enjoyments, all coming to this assembly to observe this king; they used various different languages, various different explanations, various different eloquence, various different phrases, all praising this king as a person of great wisdom, a Mount Sumeru (referring to a tall mountain) of blessings, a white moon of perfect superior merits, a free and unobstructed man, abiding in the vows of a Bodhisattva, practicing vast giving. At that time, the king, seeing those who came to beg from him, generated a heart of love and respect, a heart of compassion, a heart of joy, a heart of reverence, a heart of vastness, a heart of good friendship, a heart of continuity, a heart of diligence, a heart of non-retrogression, a heart of giving, a heart of pervasiveness, a heart of
平等心，生清凈心，產生就心，生速疾心，生見種種善知識心。善男子！爾時彼王見諸乞者，心大歡喜，經須臾頃，假使轉輪聖王盡無邊劫所受快樂所不能及。如是忉利天王、夜摩天王、兜率陀天王，盡百千億那由他劫所受快樂亦不能及，善化天王于無數劫所受快樂、自在天王于無量劫所受快樂、大梵天王于無邊劫所受梵樂、光音天王于難思劫所受天樂、遍凈天王于無盡劫所受天樂、凈居天王不可說劫住寂靜樂，悉不能及；譬如有人仁慈孝友，遭逢世難，父母兄弟、姊妹妻息、內外宗親並皆散失，忽于曠野道路之間而相值遇，瞻奉撫對，情無厭足。時，彼大王見來乞者，心生愛敬，歡喜踴躍，慶幸之心亦復如是。善男子！其王爾時因善知識，于佛菩提解欲增長，諸根成就，信心清凈，歡喜圓滿，不可思議。何以故？此大菩薩勤修諸行，求一切智，愿得利益一切眾生心無懈倦，愿得充足一切眾生衣服飲食，愿獲菩提無量妙樂，舍離一切諸不善心，常愿積集一切善根，常愿救護一切眾生，常樂觀察薩婆若道，常樂修行一切智法，滿足一切眾生所愿，入一切佛功德大海，破一切魔業惑障山，隨順受持一切佛教，行一切智無障礙道已，能深入一切智流，一切法流常現在前，大愿無盡，為大丈夫，住大人法，積集一切普門善藏，
【現代漢語翻譯】 現代漢語譯本 生起平等心，生起清凈心，生起成就心，生起迅速精進之心，生起想要見到各種善知識的心。善男子！那時，那位國王見到前來乞討的人，心中非常歡喜，即使是轉輪聖王在無邊劫中所享受的快樂，也比不上他須臾之間的歡喜。同樣，忉利天王（帝釋天） 、夜摩天王（夜摩天之主）、兜率天王（兜率天之主），在百千億那由他劫中所享受的快樂也比不上；善化天王在無數劫中所享受的快樂、自在天王在無量劫中所享受的快樂、大梵天王在無邊劫中所享受的梵天之樂、光音天王在難以思議的劫中所享受的天樂、遍凈天王在無盡劫中所享受的天樂、凈居天王在不可說劫中所住的寂靜之樂，都比不上。譬如有人仁慈孝順，遭遇世間災難，父母兄弟、姐妹妻兒、內外親戚都離散了，忽然在曠野道路上相遇，瞻仰撫慰，心中沒有厭倦。那時，那位大王見到前來乞討的人，心中生起愛敬，歡喜踴躍，慶幸的心情也是如此。善男子！那位國王那時因為善知識的緣故，對於佛菩提的理解和慾望增長，諸根成就，信心清凈，歡喜圓滿，不可思議。為什麼呢？這位大菩薩勤奮修行各種善行，爲了求得一切智慧，希望利益一切眾生，心無懈怠，希望滿足一切眾生的衣食需求，希望獲得菩提無量的美妙快樂，捨棄一切不善的心，常常希望積聚一切善根，常常希望救護一切眾生，常常樂於觀察薩婆若道（一切智之道），常常樂於修行一切智法，滿足一切眾生的願望，進入一切佛的功德大海，破除一切魔業的迷惑障礙山，隨順接受和奉持一切佛教，修行一切智慧無障礙的道路之後，能夠深入一切智慧的河流，一切佛法的河流常常顯現在眼前，大愿沒有窮盡，成為大丈夫，安住于大人之法，積聚一切普遍的善法寶藏。
【English Translation】 English version Generating a mind of equality, generating a pure mind, generating a mind of accomplishment, generating a mind of swift progress, generating a mind to see various good teachers. Good man! At that time, when that king saw the beggars, his heart was greatly joyful, and the joy he experienced in that short moment surpassed the happiness that a Chakravartin king (universal monarch) would experience in endless kalpas (eons). Similarly, the happiness experienced by the Trayastrimsha Heaven King (Indra), the Yama Heaven King, and the Tushita Heaven King in hundreds of thousands of billions of nayutas of kalpas could not compare; nor could the happiness of the Sunirmita Heaven King in countless kalpas, the Vasavartin Heaven King in immeasurable kalpas, the Great Brahma Heaven King in endless kalpas, the Abhasvara Heaven King in inconceivable kalpas, the Subhakrtsna Heaven King in inexhaustible kalpas, or the peace of the Shuddhavasa Heaven King in unspeakable kalpas. It was like a kind and filial person who, having encountered worldly difficulties, had lost their parents, siblings, spouse, and relatives, and then suddenly met them in the wilderness, gazing upon them and embracing them with endless affection. At that time, when that great king saw the beggars coming, his heart was filled with love and respect, joy and elation, and his sense of good fortune was the same. Good man! At that time, because of good teachers, that king's understanding and desire for Buddha's Bodhi (enlightenment) grew, his faculties were perfected, his faith was pure, his joy was complete, and it was inconceivable. Why? This great Bodhisattva diligently cultivates all practices, seeks all wisdom, wishes to benefit all sentient beings without weariness, wishes to provide all sentient beings with clothing and food, wishes to attain the immeasurable joy of Bodhi, abandons all unwholesome thoughts, always wishes to accumulate all good roots, always wishes to protect all sentient beings, always delights in observing the Sarvajna path (path of omniscience), always delights in practicing the Dharma of omniscience, fulfills the wishes of all sentient beings, enters the ocean of all Buddha's merits, breaks the mountain of all demonic karmic delusions, follows and upholds all Buddhist teachings, and having walked the unobstructed path of all wisdom, is able to deeply enter the stream of all wisdom, the stream of all Dharma is always present before him, his great vows are endless, he becomes a great man, abides in the Dharma of great men, and accumulates all the universal treasures of good.
愿舍一切執著之心，不染一切世間境界，知諸法性猶如虛空，于彼一切諸來乞者生一子想、生父母想、生福田想、生善友想、生難得想、生恩益想、生覆護想、生堅固想、生導師想、生如來想，不揀方處，不擇族類，不選形貌，隨有來至，如其所欲；隨其方處，隨其國邑，如彼所求，如彼愛樂，以大慈心平等無礙，以大舍光照明一切，應眾生心令無所乏；求飲食者施與飲食，求衣服者施與衣服，求香華者施與香華，求鬘蓋者施與鬘蓋，如是有求幢幡、瓔珞、宮殿、園苑、象馬、車乘、床座、被褥、金銀、摩尼、真珠、琉璃、璧玉、珂貝、諸珍寶物，一切庫藏，及諸眷屬、采女、妃嬪、城邑、聚落、園林、屋宅，皆悉如是普施眾生。◎
「◎時，此會中有長者女，名寶光明，與六十童女，眷屬圍繞；端正殊妙，人所喜見，面板金色，目發紺青，勝妙圓滿，色相具足，身出妙香，口演梵音，上妙寶衣，以為嚴飾；常懷慚愧，正念不亂，有大智慧，動止安詳，具足威儀，恭敬師長，最勝清凈，心無放逸，常念順行甚深妙行，所聞之法憶持不忘，宿世善根流潤其心，相似妙果靡不成就，清凈廣大猶如虛空，等安眾生，常見諸佛，盡無餘界求一切智。去王不遠，合掌頂禮，以恭敬心作如是念：『我得善利！我得善利！我今
【現代漢語翻譯】 現代漢語譯本：愿捨棄一切執著的心，不被世間的一切境界所污染，了知諸法的本性如同虛空。對於所有前來乞求的人，生起如同對待自己孩子的心念、如同對待父母的心念、如同對待福田的心念、如同對待善友的心念、如同對待難得之人的心念、如同對待恩人的心念、如同對待庇護者的心念、如同對待堅固依靠的心念、如同對待導師的心念、如同對待如來的心念。不分地域，不選擇種族，不挑選外貌，只要有人前來，就按照他們所希望的給予；無論他們來自何方，無論他們身處何地，都按照他們的需求，按照他們的喜好，以大慈悲心平等無礙地對待，以大布施的光芒照耀一切，滿足眾生的心願，使他們沒有任何匱乏。對於求取飲食的人，就給予飲食；對於求取衣服的人，就給予衣服；對於求取香花的人，就給予香花；對於求取花鬘和傘蓋的人，就給予花鬘和傘蓋。同樣地，對於求取幢幡、瓔珞、宮殿、園林、象馬、車乘、床座、被褥、金銀、摩尼寶珠、珍珠、琉璃、璧玉、珂貝以及各種珍寶財物，一切庫藏，以及眷屬、采女、妃嬪、城邑、村落、園林、房屋，都一律平等地佈施給眾生。 當時，在這個法會中，有一位長者的女兒，名叫寶光明（寶光明：指具有寶貴光明的女子），她與六十位童女，被眷屬圍繞著。她容貌端正殊妙，令人喜悅，面板呈金色，眼睛和頭髮呈紺青色，勝妙圓滿，色相具足，身上散發出美妙的香氣，口中發出清凈的梵音，穿著上等的寶衣作為裝飾。她常常懷有慚愧之心，正念不亂，具有大智慧，舉止安詳，威儀具足，恭敬師長，最勝清凈，心中沒有放逸，常常思念並順應甚深微妙的修行，所聽聞的佛法都能憶持不忘，宿世的善根滋潤著她的內心，相似的妙果沒有不成就的，她的清凈廣大如同虛空，平等地安頓眾生，常常見到諸佛，在無餘的世界中尋求一切智慧。她走到國王不遠的地方，合掌頂禮，以恭敬的心念想：『我得到了善利！我得到了善利！我今天』
【English Translation】 English version: May I relinquish all attachments, remain undefiled by all worldly realms, and understand that the nature of all dharmas is like empty space. Towards all those who come to beg, may I generate the thought of a child, the thought of parents, the thought of a field of merit, the thought of a good friend, the thought of someone rare, the thought of a benefactor, the thought of a protector, the thought of a firm support, the thought of a guide, and the thought of a Tathagata. Without discriminating by location, without choosing by race, without selecting by appearance, whoever comes, may I give according to their wishes; wherever they come from, wherever they are, according to their needs, according to their desires, with great compassion, equally and without hindrance, with the light of great giving illuminating all, fulfilling the minds of sentient beings so that they lack nothing. To those who seek food, may I give food; to those who seek clothing, may I give clothing; to those who seek incense and flowers, may I give incense and flowers; to those who seek garlands and canopies, may I give garlands and canopies. Likewise, to those who seek banners, necklaces, palaces, gardens, elephants, horses, carriages, beds, bedding, gold, silver, mani jewels, pearls, lapis lazuli, jade, cowrie shells, and all kinds of precious treasures, all storehouses, as well as relatives, maids, concubines, cities, villages, gardens, and houses, may I give all these equally to sentient beings. At that time, in this assembly, there was a daughter of an elder named Bao Guangming (寶光明: Precious Light), surrounded by sixty maidens, her retinue. She was of exquisite and beautiful appearance, pleasing to behold, with golden skin, eyes and hair of dark blue, supremely perfect, possessing all excellent features, her body emitting a wonderful fragrance, her mouth uttering pure Brahma sounds, adorned with the finest precious garments. She was always filled with shame, her mindfulness undisturbed, possessing great wisdom, her movements calm and composed, complete with dignified conduct, respectful to her teachers, supremely pure, her mind without laxity, constantly contemplating and following the profound and subtle practice, remembering and never forgetting the Dharma she had heard, the good roots of past lives nourishing her heart, and similar wonderful results were all accomplished. Her purity and vastness were like empty space, equally settling sentient beings, constantly seeing all Buddhas, seeking all wisdom in the boundless realms. She went not far from the king, joined her palms in reverence, and with a respectful mind thought: 'I have obtained great benefit! I have obtained great benefit! Today I'
得見大善知識，最難見者於今得見。』
「時，女于王生大師想，生於最勝善知識想，具慈悲想，能攝受想，其心正直，最勝清凈，生於廣大歡喜之心，即解自身所佩瓔珞，持奉彼王，作是愿言：『今此大王能為一切無量無邊、無主無依、無明眾生，成就救護，利益照明，作所依處，愿我未來亦復如是，如彼大王所知之法，所載之乘，所修之道，所具色相，所攝眾會，無邊無盡，難勝難壞，愿我未來悉得成就。隨彼大王所生之處，愿我常得隨彼受生。』◎
大方廣佛華嚴經卷第二十三 大正藏第 10 冊 No. 0293 大方廣佛華嚴經
大方廣佛華嚴經卷第二十四
罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品
「◎爾時，大王知此童女發如是心，作如是愿，觀其意樂，而告之言：『童女！當知隨汝所欲，我皆與汝。我今所有一切皆舍，令諸眾生普得滿足，一切平等心無分別，隨汝所愿恣意取之。』
「時，寶光明女信心清凈生大歡喜，速疾增長一切善根，即以妙偈而贊王言：
「『昔此娑羅大城邑， 威德聖王未出時， 凡諸事物悉無堪， 可畏猶如餓鬼處。 一切眾生相殺害， 竊盜淫佚性難調， 虛誑不實粗惡言， 雜穢乖離
【現代漢語翻譯】 現代漢語譯本 『能夠見到偉大的善知識（指引人們走向正道的良師益友），這是最難得的，而我今天竟然見到了。』 當時，這位女子對國王產生了大師（指引修行的人）的敬仰之情，認為他是最殊勝的善知識，心中充滿了慈悲，覺得他能夠攝受（引導和接納）眾生。她的心正直、最清凈，生起了廣大的歡喜心。她立刻解下自己佩戴的瓔珞（一種裝飾品），獻給國王，並許願說：『現在這位大王能夠為一切無量無邊、無主無依、無明的眾生，成就救護，帶來利益和光明，成為他們的依靠。愿我未來也能像他一樣，擁有他所知曉的佛法，所乘坐的法乘（佛教的教義和修行方法），所修行的道路，所具備的莊嚴相貌，所攝受的眾會（跟隨他修行的團體），無邊無盡，難以戰勝和破壞。愿我未來都能成就這一切。無論大王轉生到哪裡，愿我都能跟隨他一起受生。』 《大方廣佛華嚴經》卷第二十三 大正藏第 10 冊 No. 0293 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第二十四 罽賓國（古代西域的一個國家）三藏（精通佛經的僧人）般若（僧人名）奉詔翻譯入不思議解脫境界普賢行愿品（《華嚴經》的一部分） 『當時，大王知道這位童女發了這樣的心願，觀察她的意願，就告訴她說：『童女！你要知道，隨你所愿，我都會給你。我現在所有的一切都捨棄，讓一切眾生都能普遍得到滿足，一切平等，心中沒有分別。隨你的意願，隨意取用吧。』 當時，寶光明女（童女的名字）信心清凈，生起大歡喜，迅速增長一切善根。她立刻用美妙的偈頌讚美國王說： 『過去這個娑羅（地名）大城邑，威德聖王（指國王）還未出現時，所有事物都毫無價值，可怕得像餓鬼所居住的地方。 一切眾生互相殘殺，偷盜、淫亂，本性難以調伏，虛妄不實，言語粗惡，雜亂污穢，乖離不合。
【English Translation】 English version 'To be able to see a great Kalyāṇamitra (a virtuous spiritual friend), the most difficult thing to see, I have now seen.' At that time, the girl developed a thought of a great master (a guide for those who practice) towards the king, thinking of him as the most excellent Kalyāṇamitra, filled with compassion, thinking that he could embrace (guide and accept) all beings. Her mind was upright, most pure, and she gave rise to great joy. She immediately took off the necklace she was wearing and offered it to the king, making this vow: 'Now this great king is able to achieve protection, benefit, and illumination for all immeasurable, boundless, masterless, helpless, and ignorant beings, becoming their refuge. May I also be like him in the future, possessing the Dharma he knows, the vehicle he rides (Buddhist teachings and practices), the path he practices, the majestic appearance he possesses, and the assembly he embraces (the group that follows him in practice), boundless, endless, difficult to defeat and destroy. May I achieve all of this in the future. Wherever the great king is reborn, may I always be reborn with him.' The Avataṃsaka Sūtra, Volume 23 Taisho Tripitaka Volume 10, No. 0293, The Avataṃsaka Sūtra The Avataṃsaka Sūtra, Volume 24 Translated by Prajñā (a monk's name) from Kipin (an ancient country in the Western Regions), a Tripitaka (a monk who is proficient in Buddhist scriptures), under imperial decree, into the Inconceivable Liberation Realm, the Chapter on the Vows and Practices of Samantabhadra (part of the Avataṃsaka Sūtra) 'At that time, the great king, knowing that this maiden had made such a vow, observing her intention, told her: 'Maiden! You should know that whatever you desire, I will give you. I now give up everything I have, so that all beings may be universally satisfied, all equal, without discrimination in my heart. According to your wishes, take whatever you want.' At that time, the maiden, named Precious Light (the maiden's name), with pure faith, gave rise to great joy, and quickly increased all her good roots. She immediately praised the king with beautiful verses, saying: 'In the past, in this great city of Sāla (a place name), when the majestic and virtuous king (referring to the king) had not yet appeared, all things were worthless, as dreadful as a place where hungry ghosts dwell. All beings killed each other, stole, were promiscuous, and their nature was difficult to tame. They were false and untrue, their words were coarse, mixed with filth, and discordant.'
無義語。 常樂貪奪他財物， 恒懷瞋恚毒害心， 依邪惡見不善行， 從此命終墮惡道。 此諸非法眾生類， 愚癡黑闇之所迷， 壞滅正法邪見興， 由是天龍不降澤。 多歷年歲無時雨， 百穀芽莖皆不生， 樹木藥草悉焦枯， 大小泉流亦干竭。 大王昔日未出時， 河池及井皆枯涸， 一切園苑盡荒蕪， 白骨縱橫猶曠野。 今得大王居寶位， 惠及一切諸群生， 油云膏雨被八方， 大地率土皆充滿。 大王出興為世主， 止諸盜賊息奸欺， 所有牢獄悉皆空， 一切煢獨無憂怖。 昔時世界眾生類， 好相殺害起怨仇， 飲啖血肉恣無厭， 今悉慈心互相視。 昔時國內諸眾生， 貧窮裸露無衣服， 飢渴衰羸如餓鬼， 以草蔽身受寒苦。 大王今既興於世， 稻粱甘果自然生， 劫波樹藏出妙衣， 一切男女皆嚴飾。 昔日多求縱非法， 為競微利相陵奪， 今時嚴具悉豐盈， 自在歡樂如天處。 昔縱迷心造諸惡， 放逸非分生貪染， 於他妻妾起邪淫， 乃至種種相侵奪。 今時所見他女人， 色貌端妍妙嚴飾， 心恒清凈無染著，
【現代漢語翻譯】 現代漢語譯本 無義語。 常常貪婪地掠奪他人的財物，心中總是懷著嗔恨和毒害的念頭， 依仗邪惡的見解，做出不善的行為，這樣的人死後會墮入惡道。 這些不守法度的眾生，被愚癡和黑暗所迷惑， 破壞正法，使邪見興盛，因此天龍不降下甘霖。 多年沒有下雨，各種穀物的幼苗都無法生長， 樹木和藥草全部枯焦，大小泉流也乾涸了。 大王您過去還未出現時，河流、池塘和水井都乾枯了， 所有的園林都荒蕪了，白骨橫陳如同曠野一般。 現在大王您登上寶座，恩惠施及一切眾生， 像油一樣的雲和膏一樣的雨覆蓋四方，大地都被滋潤充滿。 大王您出現成為世間的主宰，制止盜賊，平息奸詐欺騙， 所有的牢獄都空了，一切孤獨的人都沒有憂愁和恐懼。 過去世間的眾生，喜歡互相殘殺，結下怨仇， 飲血吃肉，放縱無厭，現在都以慈悲心互相看待。 過去國內的眾生，貧窮困苦，沒有衣服穿， 飢渴衰弱，如同餓鬼一般，用草遮身，忍受寒冷。 大王您現在出現於世，稻米和甘甜的果實自然生長， 劫波樹（kalpa tree）的寶藏中出現美妙的衣服，所有的男女都裝飾得華麗。 過去人們貪求無度，放縱非法行為，爲了爭奪微小的利益而互相侵奪， 現在裝飾品都非常豐盛，自在快樂如同生活在天界。 過去人們迷惑心智，造作各種惡行，放縱自己，產生貪婪的慾望， 對別人的妻妾產生邪淫之心，甚至互相侵奪。 現在看到其他女人，即使容貌端莊美麗，裝飾華麗， 心中也保持清凈，沒有絲毫的染著，
【English Translation】 English version Meaningless words. They constantly covet and seize the wealth of others, always harboring hatred and malicious thoughts in their hearts, Relying on evil views and engaging in unwholesome actions, such individuals fall into evil realms after death. These lawless beings, deluded by ignorance and darkness, Destroy the true Dharma, causing evil views to flourish, and thus the dragons do not send down rain. For many years there is no rain, and the sprouts of all grains cannot grow, Trees and medicinal herbs all wither and dry up, and the large and small springs also dry up. When Your Majesty had not yet appeared, the rivers, ponds, and wells were all dried up, All the gardens were desolate, and white bones lay scattered like a wilderness. Now that Your Majesty has ascended the throne, your grace extends to all living beings, Clouds like oil and rain like ointment cover all directions, and the earth is filled with moisture. Your Majesty has appeared as the ruler of the world, stopping thieves and ending deceit and fraud, All the prisons are empty, and all the lonely ones have no worries or fears. In the past, the beings of the world liked to kill each other, creating enmity, Drinking blood and eating flesh without restraint, but now they look at each other with compassion. In the past, the beings in the country were poor and destitute, without clothes, Weak from hunger and thirst, like hungry ghosts, covering themselves with grass and suffering from the cold. Now that Your Majesty has appeared in the world, rice and sweet fruits grow naturally, Wonderful clothes appear from the treasures of the kalpa tree (劫波樹), and all men and women are adorned beautifully. In the past, people were greedy and indulged in unlawful behavior, competing for small gains and seizing from each other, Now the ornaments are abundant, and they are as free and happy as if they were in the heavens. In the past, people were deluded and committed various evils, indulging themselves and giving rise to greedy desires, They developed lustful thoughts towards the wives and concubines of others, and even seized from each other. Now, when they see other women, even if they are beautiful and adorned, Their hearts remain pure, without any attachment.
知足猶如兜率天。 昔時世界諸眾生， 妄言粗惡多離間， 恒起邪思滅正法， 諂曲雜穢隨人意。 今時一切群生類， 悉皆舍離粗惡言， 音聲柔軟悅人心， 一切聽聞無不喜。 大王今演妙法音， 眾生聞者咸欣悅， 迦陵頻伽梵聲相， 諸天音樂無能及。 大王頂上殊勝蓋， 一切妙寶所莊嚴， 琉璃藏寶吉祥竿， 覆以眾妙摩尼網。 金鈴自然出妙聲， 其音超世無倫匹， 宣揚一切諸佛法， 除滅一切眾生惑。 又此鈴音廣宣說， 現在十方諸剎土， 所有劫海一切佛， 具大名稱諸眷屬。 又復鈴音次第演， 過去一切十方剎， 其中諸佛及剎名， 所轉法輪無不盡。 鈴中又出法輪音， 其聲普遍閻浮界， 廣說梵釋及眾生， 所依諸業皆差別。 人天聞此音聲已， 各各自知諸業藏， 離惡向善勤修行， 安住諸佛菩提道。 王父號曰凈光明， 王母名為蓮華光， 當於五濁興盛時， 出現為王治天下。 是時有一廣大園， 園有五百蓮華池， 一一百千樹圍繞， 摩尼華燈所彌覆。 于其一一池岸上， 建立千柱莊嚴殿， 以眾雜寶為欄
【現代漢語翻譯】 現代漢語譯本 知足就像生活在兜率天（Tusita Heaven）。 過去的世界裡，眾生常常妄語、粗暴、挑撥離間， 總是生起邪惡的念頭，想要滅絕正法， 他們諂媚虛偽，行為污穢，總是順從他人的意願。 現在的一切眾生，都已捨棄粗暴惡劣的言語， 他們的聲音柔和悅耳，令人心生歡喜， 所有聽到的人沒有不感到高興的。 大王您現在宣講微妙的佛法，眾生聽聞后都感到欣悅， 您的聲音如同迦陵頻伽（Kalavinka）鳥的梵音一般美妙， 即使是諸天的音樂也無法與之相比。 大王您頭頂上的殊勝寶蓋，是用各種珍寶裝飾而成， 琉璃寶藏的吉祥竿，覆蓋著各種精美的摩尼寶網。 金鈴自然發出美妙的聲音，這聲音超凡脫俗，無與倫比， 它宣揚一切諸佛的教法，消除一切眾生的迷惑。 而且這鈴聲還廣泛宣說，現在十方世界的所有佛土， 所有經歷無數劫海的諸佛，以及他們具有盛名的眷屬。 鈴聲還依次演說，過去一切十方世界， 其中諸佛的名號和佛土的名稱，以及他們所轉的法輪，無不詳盡。 鈴中還發出法輪的聲音，這聲音遍佈整個閻浮界（Jambudvipa）， 廣泛講述梵天（Brahma）、帝釋天（Indra）以及眾生，他們所依據的各種業力都有差別。 人天聽到這聲音后，各自都能知道自己所造的業力， 他們會遠離惡行，向善修行，安住在諸佛的菩提道上。 您的父王名為凈光明，您的母后名為蓮華光， 他們將在五濁（five turbidities）興盛之時，出現為王治理天下。 那時會有一個廣大的園林，園中有五百個蓮花池， 每個池塘周圍都有一百一十萬棵樹木環繞，並被摩尼寶燈所覆蓋。 在每一個池塘的岸邊，都建有千柱莊嚴的宮殿， 用各種珍寶作為欄桿。
【English Translation】 English version Contentment is like living in Tusita Heaven. In the past world, sentient beings often spoke falsely, were harsh, and sowed discord, They constantly arose with evil thoughts, seeking to extinguish the true Dharma, They were flattering and deceitful, their actions were defiled, and they always followed the will of others. Now, all sentient beings have abandoned harsh and evil speech, Their voices are gentle and pleasing, bringing joy to the heart, All who hear it cannot help but feel happy. Great King, you now proclaim the wonderful Dharma, and sentient beings who hear it are delighted, Your voice is as beautiful as the Brahma sound of the Kalavinka bird, Even the music of the heavens cannot compare to it. The magnificent canopy above your head, Great King, is adorned with various treasures, The auspicious staff of the lapis lazuli treasure is covered with various exquisite Mani jewel nets. The golden bells naturally emit wonderful sounds, which are extraordinary and unparalleled, They proclaim the teachings of all Buddhas, eliminating the confusion of all sentient beings. Moreover, the sound of these bells widely proclaims, in all the Buddha lands of the ten directions now, All the Buddhas who have passed through countless kalpas, and their retinues of great renown. The sound of the bells also sequentially narrates, all the worlds of the ten directions in the past, The names of the Buddhas and the names of the Buddha lands within them, and the Dharma wheels they turned, are all fully detailed. The sound of the Dharma wheel also emanates from the bells, spreading throughout Jambudvipa, Widely explaining Brahma, Indra, and sentient beings, and the various karmas they rely on, which are all different. When humans and devas hear this sound, they each know the karmas they have created, They will turn away from evil and diligently cultivate good, dwelling in the Bodhi path of all Buddhas. Your father is named Pure Light, and your mother is named Lotus Light, They will appear as kings to rule the world during the flourishing of the five turbidities. At that time, there will be a vast garden, with five hundred lotus ponds, Each pond will be surrounded by one hundred and ten thousand trees, and covered by Mani jewel lamps. On the banks of each pond, there will be a magnificent palace with a thousand pillars, With various treasures as railings.
楯， 半月焰光恒普照。 彼王末世惡法生， 積年亢旱無時雨， 一切池水悉干竭， 所有草樹皆枯槁。 大王將生七日前， 先現禎祥希有相， 眾生瞻仰相謂言， 救護世者今當現。 爾時世界于中夜， 大地一切咸震動， 其中有一寶華池， 出大光明猶日現。 五百蓮池所圍繞， 八功德水咸充滿， 流演普及閻浮地， 隨其所至皆沾洽。 一切華林及藥草， 百穀芽莖苗稼等， 所有枝葉及果實， 如是一切皆繁盛。 種種溝坑及堆阜， 乃至一切高下處， 如是所有閻浮地， 今時莫不皆平坦。 一切荊棘及沙礫， 閻浮所有諸雜穢， 如是皆於一念中， 變成眾寶莊嚴地。 眾生是時既見已， 歡喜相慶而稱讚， 咸言我今得善利， 如渴乏人思美水。 時彼地主光明王， 即命輔臣並眷屬， 前後導從千俱胝， 法駕遊觀諸園苑。 是時五百諸池內， 有一蓮池名慶喜， 于池岸上有法堂， 王及夫人於此住。 時光明王語夫人， 我念曾於七夜前， 中宵山地皆震動， 此池中有光明現。 即時慶喜香池內， 忽生千葉寶蓮華， 光明
【現代漢語翻譯】 現代漢語譯本 盾牌，半月形的光芒永遠普照。 那個國王統治的末世，邪惡的法律產生，多年乾旱沒有及時的雨水。 所有的池塘水都乾涸了，所有的草木都枯萎了。 大王將要出生的七天前，先出現吉祥稀有的徵兆。 眾生瞻仰著，互相說道，救護世間的人現在將要出現。 那時，世界在半夜時分，大地一切都震動起來。 其中有一個寶華池，發出巨大的光明，如同太陽出現。 五百個蓮花池圍繞著它，充滿了八功德水。 水流遍佈閻浮地（Jambudvipa，指我們所居住的這個世界），所到之處都得到滋潤。 一切花林和藥草，百穀的芽莖和莊稼等，所有的枝葉和果實，都如此繁茂。 各種溝壑和土堆，乃至一切高低不平的地方，像這樣所有的閻浮地，現在都變得平坦。 一切荊棘和沙礫，閻浮地所有的雜穢，都在一念之間，變成眾寶莊嚴的土地。 眾生這時看到這些景象，歡喜地互相慶賀和稱讚。 都說我們現在得到了善利，如同飢渴的人思念美好的水。 當時，地主光明王（Dipankara，意為燃燈者）命令輔臣和眷屬，前後引導著千俱胝（koti，印度計數單位，表示千萬）人，乘坐法駕遊覽各個園林。 這時，五百個池塘中，有一個蓮花池名叫慶喜。 在池塘岸邊有法堂，國王和夫人住在這裡。 當時，光明王對夫人說，我記得在七夜前，半夜時分山地都震動了，這個池塘中有光明出現。 就在這時，慶喜香池中，忽然生出千葉寶蓮花，發出光明。
【English Translation】 English version Shield, the crescent-shaped light always shines universally. In the last age of that king's rule, evil laws arise, and there are years of drought without timely rain. All the pond waters dry up, and all the grasses and trees wither. Seven days before the Great King is to be born, auspicious and rare signs appear first. Living beings gaze upon them and say to each other, 'The one who protects the world is about to appear now.' At that time, in the middle of the night, the whole earth trembles. Among them, there is a jeweled lotus pond, emitting great light like the sun appearing. It is surrounded by five hundred lotus ponds, all filled with the eight merits of water. The water flows throughout Jambudvipa (the world we inhabit), and wherever it reaches, it is moistened. All flower forests and medicinal herbs, the sprouts and stems of hundreds of grains, and all branches, leaves, and fruits, all flourish. Various ditches and mounds, and even all high and low places, all of Jambudvipa are now leveled. All thorns and gravel, and all the impurities of Jambudvipa, are transformed into a land adorned with many treasures in a single thought. When living beings see these sights, they rejoice, congratulate each other, and praise. They all say, 'We have now obtained good benefits, like thirsty people longing for sweet water.' At that time, the landholder King Dipankara (meaning 'Lamp Bearer') commanded his ministers and retinue, guiding thousands of kotis (an Indian unit of counting, meaning ten million) of people, to tour the gardens in a Dharma carriage. At this time, among the five hundred ponds, there is a lotus pond named 'Joyful Delight'. On the shore of the pond, there is a Dharma hall where the king and his queen reside. Then, King Dipankara said to his queen, 'I remember that seven nights ago, in the middle of the night, the mountains and land trembled, and light appeared in this pond.' At that moment, in the Joyful Delight fragrant pond, a thousand-petaled jeweled lotus flower suddenly grew, emitting light.
上徹須彌頂， 雲網照耀如千日。 金剛妙寶以為莖， 閻浮檀金以為臺， 凈摩尼寶為華葉， 妙香光藏作須𧄜。 大王生彼蓮華上， 端然不動跏趺坐， 光明相好以莊嚴， 百千天眾咸恭敬。 先王爾時大歡喜， 遽入華池自撫掬， 兩手持以授夫人， 此是汝子應欣慶。 百千伏藏皆涌出， 一切寶樹生妙衣， 諸天競奏微妙音， 充滿一切虛空界。 閻浮所有諸眾生， 悉皆歸向生歡喜， 合掌咸稱如是言， 善哉救世今當出。 王時身放大光明， 普照一切諸群品， 一念能令四天下， 身病黑暗皆除滅。 夜叉羅剎毗舍阇， 一切毒蟲諸惡獸， 所欲惱害眾生者， 靡不隱蔽自藏匿。 衰毀譏苦諸無利， 種種災難病所持， 如是眾苦悉消除， 世間安樂咸歡喜。 凡是一切眾生類， 互相瞻視如父母， 離諸怨害起慈心， 專意勤修一切智。 大王關閉諸惡趣， 開導一切天人路， 利益一切苦眾生， 顯示宣揚一切智。 我等今得見大王， 普獲一切諸善利， 無主無歸無導師， 一切如應悉安樂。』
「爾時，寶光明童女以此妙偈讚歎一切
【現代漢語翻譯】 現代漢語譯本 （蓮花）向上延伸直至須彌山頂，雲網般的光芒照耀如同千個太陽。 以金剛妙寶為莖，閻浮檀金（一種金色）為臺座， 以清凈的摩尼寶為花葉，以美妙的香光藏為花蕊。 大王您就誕生在那蓮花之上，端正不動地結跏趺坐， 以光明和美好的相貌莊嚴自身，百千天眾都恭敬地侍奉。 先王當時非常歡喜，立刻進入蓮花池中親自捧起（蓮花）， 雙手捧著遞給夫人，說：『這是你的兒子，應該感到欣喜慶賀。』 百千伏藏（寶藏）都涌現出來，一切寶樹都生出美妙的衣物， 諸天競相演奏微妙的音樂，充滿了一切虛空界。 閻浮提（我們所居住的世界）所有眾生，都歸向（大王）並生起歡喜心， 合掌稱讚說：『太好了，救世主現在將要出世了。』 大王當時身上放出大光明，普遍照耀一切眾生， 一念之間就能使四天下（佛教宇宙觀中的四大洲）的身體疾病和黑暗都消除。 夜叉（一種惡鬼）、羅剎（食人鬼）、毗舍阇（吸血鬼），一切毒蟲和各種惡獸， 那些想要惱害眾生的，沒有不隱藏起來自我藏匿的。 衰敗、毀壞、譏諷、痛苦等各種不利，以及種種災難和疾病所帶來的痛苦， 這些眾苦都全部消除，世間安樂，大家都感到歡喜。 凡是一切眾生，都互相看待如同父母一般， 遠離各種怨恨和傷害，生起慈悲之心，專心勤奮地修習一切智（佛的智慧）。 大王您關閉了各種惡趣（地獄、餓鬼、畜生），開闢引導一切天人和人間的道路， 利益一切受苦的眾生，顯示並宣揚一切智。 我們現在能夠見到大王，普遍獲得一切善利， 那些無主、無歸、無導師的人，一切都如其所應地得到安樂。 當時，寶光明童女用這美妙的偈頌讚嘆一切。
【English Translation】 English version Reaching up to the summit of Mount Sumeru (a mythical mountain), the cloud-like net of light shines like a thousand suns. With vajra (diamond) and wondrous jewels as its stem, Jambudana gold (a type of gold) as its base, With pure mani jewels as its petals, and the wondrous fragrant light treasury as its stamen. Great King, you were born upon that lotus, sitting upright in the lotus position, motionless, Adorned with radiant light and auspicious features, with hundreds of thousands of heavenly beings respectfully attending. The former king was overjoyed at that time, immediately entering the lotus pond to personally lift (the lotus), Holding it with both hands and giving it to the queen, saying, 'This is your son, you should be happy and celebrate.' Hundreds of thousands of hidden treasures all emerged, and all the precious trees grew wondrous garments, The devas (gods) vied to play exquisite music, filling all of space. All beings in Jambudvipa (the world we inhabit) turned towards (the Great King) and arose with joy, Joining their palms and praising, saying, 'Excellent, the savior of the world is now about to appear.' At that time, the Great King emitted great light from his body, universally illuminating all beings, In a single thought, he could eliminate the physical illnesses and darkness of the four continents (the four continents in Buddhist cosmology). Yakshas (a type of demon), Rakshasas (flesh-eating demons), and Pisacas (vampire-like demons), all poisonous insects and various evil beasts, Those who wished to harm sentient beings, none did not hide themselves and conceal themselves. Decline, destruction, ridicule, suffering, and all kinds of disadvantages, as well as the suffering brought by various disasters and diseases, All these sufferings were completely eliminated, the world was peaceful, and everyone felt joy. All sentient beings, without exception, looked at each other as if they were parents, Departing from all resentment and harm, giving rise to compassion, and diligently cultivating all-knowing wisdom (the wisdom of a Buddha). Great King, you closed all the evil realms (hell, hungry ghosts, animals), and opened and guided the paths of all devas and humans, Benefiting all suffering beings, revealing and proclaiming all-knowing wisdom. We are now able to see the Great King, universally obtaining all good benefits, Those who are without a master, without a refuge, and without a guide, all receive peace and happiness as they should. At that time, the Jewel Light Maiden praised everything with this wonderful verse.
法圓滿寶蓋大師子吼妙音聲王已，繞無量匝，合掌頂禮，曲躬恭敬，卻住一面。
「時，彼大王普遍觀察，告童女言：『善哉童女！汝能信知他人功德，甚為希有。何以故？一切眾生覆藏己過，揚人之短，稱己有德，蔽他善根，不能信知他人功德。童女！當知一切眾生為諸愚癡黑闇覆蓋，煩惱纏縛，不識慚愧，不知報恩，無有智慧，其心濁亂，性不明瞭，本無志力，又退修行；如是之人不信、不解，不能了知菩薩如來所有功德，不能分別佛、法、僧寶最勝福田，不知一切諸佛菩薩清凈法門，神通智慧，隨順思惟。童女！汝今決定求趣無上正等菩提，能知菩薩如是廣大甚深功德，能信、能解。汝今生此閻浮提中，發勇猛心，修菩薩行，普攝眾生，功不唐捐。如汝所愿，悉當成就如是功德，如是福力，如是饒益，無不具足。』
「王贊女已，以無價寶火光摩尼，種種妙色所莊嚴衣，手自授與寶光童女，並其眷屬，一一告言：『汝諸童女，各各受取，著此妙衣。』時，諸童女雙膝著地，兩手承捧，置於頂上，然後而著；既著衣已，右繞于王，頭面作禮。時，彼一切諸寶衣中，普出一切星宿光明，眾人見之，咸作是言：『此諸女等，皆悉端正，如凈夜天星宿莊嚴。』」
爾時，夜神告善財言：「善男子！于
【現代漢語翻譯】 現代漢語譯本 法圓滿寶蓋大師子吼妙音聲王（指佛陀的稱號，象徵其教法圓滿、聲音如獅子吼般威猛）說完后，繞著佛陀無數圈，合掌頂禮，彎腰恭敬，然後退到一邊站立。
這時，那位大王（指佛陀）環顧四周，對童女們說：『善哉，童女！你們能夠相信並瞭解他人的功德，這非常稀有。為什麼呢？因為一切眾生都掩蓋自己的過錯，宣揚別人的缺點，稱讚自己有德，遮蔽他人的善根，不能相信並瞭解他人的功德。童女！你們應當知道，一切眾生都被愚癡的黑暗所覆蓋，被煩惱所纏縛，不認識慚愧，不知道報恩，沒有智慧，他們的心渾濁混亂，本性不明瞭，本來就沒有志向和力量，又退失修行；這樣的人不相信、不理解，不能瞭解菩薩和如來所有的功德，不能分辨佛、法、僧三寶是最殊勝的福田，不知道一切諸佛菩薩清凈的法門、神通和智慧，不能隨順正理進行思考。童女！你們現在決心追求無上正等菩提（指最高的覺悟），能夠了解菩薩如此廣大深遠的功德，能夠相信並理解。你們今生出生在這閻浮提（指我們所居住的世界）中，發起勇猛的心，修行菩薩的行持，普遍攝受眾生，所做的功德不會白費。正如你們所愿，所有功德、福力、饒益，都將圓滿具足。』
大王讚歎童女們之後，親自將無價的寶火光摩尼（指一種珍貴的寶珠），以及用各種美妙顏色裝飾的衣服，授予寶光童女和她的眷屬，並一一告訴她們說：『你們各位童女，各自接受並穿上這美妙的衣服。』這時，所有童女雙膝跪地，雙手捧著衣服，舉過頭頂，然後穿上；穿上衣服后，她們右繞著大王，向他頂禮。這時，所有寶衣中都普放出一切星宿的光芒，眾人看到后，都說：『這些女子都非常端莊美麗，如同清凈的夜空中星宿的裝飾。』
這時，夜神告訴善財說：『善男子！』
【English Translation】 English version Having finished, the Dharma-Perfect Jewel Canopy Great Lion's Roar Wonderful Sound King (referring to a title of the Buddha, symbolizing his teachings as perfect and his voice as powerful as a lion's roar), circled countless times, joined his palms in reverence, bowed respectfully, and then stood aside.
At that time, the great king (referring to the Buddha) looked around and said to the maidens, 'Excellent, maidens! It is very rare that you are able to believe in and understand the merits of others. Why is that? Because all sentient beings conceal their own faults, publicize the shortcomings of others, praise their own virtues, obscure the good roots of others, and are unable to believe in and understand the merits of others. Maidens! You should know that all sentient beings are covered by the darkness of ignorance, bound by afflictions, do not recognize shame, do not know how to repay kindness, lack wisdom, their minds are turbid and confused, their nature is unclear, they originally have no aspiration or strength, and they also regress in their practice; such people do not believe, do not understand, cannot comprehend all the merits of Bodhisattvas and Tathagatas, cannot distinguish the Buddha, Dharma, and Sangha as the most supreme fields of merit, do not know all the pure Dharma doors, spiritual powers, and wisdom of all Buddhas and Bodhisattvas, and cannot think in accordance with the right principles. Maidens! You are now determined to seek the unsurpassed, perfect, and complete Bodhi (referring to the highest enlightenment), are able to understand the vast and profound merits of Bodhisattvas, and are able to believe and understand. You are born in this Jambudvipa (referring to the world we live in) in this life, have aroused a courageous mind, practice the conduct of Bodhisattvas, universally embrace sentient beings, and your merits will not be in vain. As you wish, all merits, blessings, and benefits will be fully complete.'
After the great king praised the maidens, he personally bestowed the priceless jewel fire-light mani (referring to a precious gem), and clothes adorned with various beautiful colors, to Jewel Light Maiden and her retinue, and told them one by one, 'Each of you maidens, receive and wear these beautiful clothes.' At that time, all the maidens knelt on both knees, held the clothes with both hands, raised them above their heads, and then put them on; after putting on the clothes, they circled the great king to the right and bowed to him. At that time, all the jewel clothes emitted the light of all the stars, and the people who saw it all said, 'These women are all very dignified and beautiful, like the adornment of the stars in the clear night sky.'
At that time, the night deity said to Sudhana, 'Good man!'
意云何？爾時一切法圓滿寶蓋大師子吼妙音聲王者，豈異人乎？毗盧遮那如來、應、正等覺是也；光明王者，凈飯王是；蓮華光夫人者，摩耶夫人是；寶光明童女者，即我身是；其王爾時以四攝法所攝眾生，即此佛會大道場中一切菩薩雲集者是。皆于阿耨多羅三藐三菩提得不退轉，或住菩薩初極喜地、或離垢地、或發光地、或焰慧地、或難勝地、或現前地、或遠行地、或不動地、或善慧地、或法雲地；各各具足種種大愿，集種種助道，修種種妙行，備種種莊嚴，獲種種清凈，得種種神通，游種種自在，住種種解脫，從種種方所來此會中，處於種種妙法宮殿。」
爾時，能開敷一切樹華安樂主夜神為善財童子欲明此解脫門義，而說偈言：
「佛子我有廣大眼， 普能觀察於十方， 種種廣大剎海中， 眾生五趣輪迴者。 亦見彼剎一切佛， 皆坐寂滅菩提樹， 神通充遍於十方， 說法調伏諸群品。 佛子我有凈妙耳， 普聞一切無盡聲， 亦聞諸佛轉法輪， 皆能信受生歡喜。 佛子我有他心智， 出過眾生心境界， 無二無礙量無邊， 一念悉了諸心海。 佛子我有宿命智， 能知過去諸劫海， 自身他身所受生， 一念分明皆悉了。 佛子我於一念知， 一
【現代漢語翻譯】 現代漢語譯本：這是什麼意思呢？那時，一切法圓滿寶蓋大師子吼妙音聲王者，難道是別人嗎？就是毗盧遮那如來（Vairocana Tathagata，宇宙的法身佛）、應供、正等覺；光明王者，就是凈飯王（Suddhodana，釋迦牟尼佛的父親）；蓮華光夫人，就是摩耶夫人（Maya，釋迦牟尼佛的母親）；寶光明童女，就是我自身；那位國王當時用四攝法（Four Means of Gathering，佈施、愛語、利行、同事）所攝受的眾生，就是這佛會大道場中一切雲集的菩薩。他們都在阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）中得到不退轉，有的安住于菩薩初極喜地（Pramudita-bhumi，歡喜地）、有的安住于離垢地（Vimala-bhumi，離垢地）、有的安住于發光地（Prabhakari-bhumi，發光地）、有的安住于焰慧地（Archismati-bhumi，焰慧地）、有的安住于難勝地（Sudurjaya-bhumi，難勝地）、有的安住于現前地（Abhimukhi-bhumi，現前地）、有的安住于遠行地（Duramgama-bhumi，遠行地）、有的安住于不動地（Achala-bhumi，不動地）、有的安住于善慧地（Sadhumati-bhumi，善慧地）、有的安住於法云地（Dharmamegha-bhumi，法雲地）；他們各自具足種種大愿，聚集種種助道之法，修行種種微妙之行，具備種種莊嚴，獲得種種清凈，得到種種神通，遊歷種種自在境界，安住于種種解脫，從種種地方來到這個法會中，處於種種微妙的法宮殿之中。 那時，能開敷一切樹華安樂主夜神爲了向善財童子闡明這個解脫門的意義，而說了偈頌： 『佛子，我具有廣大的眼睛，能夠普遍觀察十方世界，在種種廣大的剎土海洋中，觀察眾生在五趣（五道輪迴）中輪迴。我也見到那些剎土中的一切佛，都坐在寂滅的菩提樹下，神通充滿十方，說法調伏各種眾生。佛子，我具有清凈微妙的耳朵，能夠普遍聽到一切無盡的聲音，也聽到諸佛轉法輪，都能信受並生起歡喜。佛子，我具有他心智，超越了眾生的心境，無二無礙，量無邊際，一念之間就能了知一切心海。佛子，我具有宿命智，能夠知道過去諸劫的海洋，自身和他身所受的生，一念之間都能夠清楚地了知。佛子，我於一念之間知道，一
【English Translation】 English version: What does this mean? At that time, the master of the Lion's Roar of the Wonderful Sound of the Jeweled Canopy of the Perfection of All Dharmas, was he someone different? He was Vairocana Tathagata (the cosmic Buddha), worthy of offerings, the perfectly enlightened one; the King of Light was King Suddhodana (father of Shakyamuni Buddha); the Lady of Lotus Light was Lady Maya (mother of Shakyamuni Buddha); the Maiden of Jeweled Light was my own self; the beings that the king gathered at that time with the Four Means of Gathering, were all the assembled Bodhisattvas in this great Dharma assembly. They all attained non-retrogression in Anuttara-samyak-sambodhi (supreme perfect enlightenment), some dwelling in the first Joyful Ground (Pramudita-bhumi) of the Bodhisattva, some in the Immaculate Ground (Vimala-bhumi), some in the Luminous Ground (Prabhakari-bhumi), some in the Blazing Ground (Archismati-bhumi), some in the Difficult to Conquer Ground (Sudurjaya-bhumi), some in the Manifest Ground (Abhimukhi-bhumi), some in the Far-Reaching Ground (Duramgama-bhumi), some in the Immovable Ground (Achala-bhumi), some in the Good Intelligence Ground (Sadhumati-bhumi), and some in the Cloud of Dharma Ground (Dharmamegha-bhumi); each of them fully possessed various great vows, gathered various aids to the path, practiced various subtle practices, possessed various adornments, attained various purities, obtained various supernormal powers, roamed in various states of freedom, dwelt in various liberations, and came to this assembly from various places, dwelling in various wonderful Dharma palaces. At that time, the Night Goddess, the Joyful One who causes all the trees to bloom, in order to clarify the meaning of this gate of liberation to Sudhana, spoke these verses: 'Child of the Buddha, I have vast eyes, capable of universally observing the ten directions, in the various vast oceans of lands, observing beings revolving in the five realms of existence. I also see all the Buddhas in those lands, all sitting under the Bodhi tree of quiescence, their supernormal powers pervading the ten directions, teaching the Dharma and subduing all kinds of beings. Child of the Buddha, I have pure and subtle ears, capable of universally hearing all endless sounds, and also hearing the Buddhas turning the Dharma wheel, all able to believe and give rise to joy. Child of the Buddha, I have the wisdom of knowing others' minds, surpassing the mental realms of beings, non-dual and unobstructed, immeasurable, in a single thought knowing all the oceans of minds. Child of the Buddha, I have the wisdom of knowing past lives, capable of knowing the oceans of past kalpas, the births that I and others have received, all clearly known in a single thought. Child of the Buddha, in a single thought I know, one
切剎海極微劫， 佛及菩薩諸神通， 五道輪轉眾生類。 我亦知彼諸世尊， 初發廣大菩提愿， 一切行海具修行， 乃至當成一切智， 亦知彼佛灌頂地， 具足無等菩提道， 方便說法悉不空， 我於一念皆明瞭。 亦知彼佛方便門， 轉大法輪滿世間， 涅槃無量諸功德， 法住久近皆能了。 亦知彼佛所調伏， 廣大教法諸乘海， 顯示一切諸世間， 種種差別皆明瞭。 我于無量無邊劫， 修此喜光解脫門， 今為汝說真實義， 汝應愛樂勤修學。
「善男子！我唯知此菩薩出生廣大歡喜調伏眾生藏普光明解脫門，如諸菩薩摩訶薩親近供養一切如來，入一切智廣大愿海，圓滿一切如來愿海；得勇猛智，於一菩薩地普入一切菩薩地海；得清凈愿，於一菩薩行普入一切菩薩行海；得自在力，於一菩薩解脫門普入一切菩薩解脫門海；尊重恭敬諸善知識，增長善根常無厭足，承事一切諸佛菩薩，勤求一切種智法門，愛樂觀察，正念思惟，其心決定，恒無懈怠；不著一切利養、恭敬、讚歎、名聞，於世資生永離貪著；滿眾生心如如意寶，心常愛樂一切智地，觀察如來力無所畏佛不共法，勤求圓滿一切菩薩波羅蜜行，遠離諂幻，如說而行，常真實語，守護佛種，
【現代漢語翻譯】 現代漢語譯本 在極微小的剎海劫中， 佛陀和菩薩們的神通，以及五道輪迴中的眾生。 我也知道那些世尊們，最初發起的廣大菩提愿， 在一切行海中具足修行，乃至最終成就一切智（sarvajñāna）。 也知道那些佛陀的灌頂地（abhiṣeka-bhūmi），具足無與倫比的菩提道（bodhi-mārga）， 方便說法都絕不空耗，我於一念之間都明瞭。 也知道那些佛陀的方便之門，轉動大法輪充滿世間， 涅槃（nirvāṇa）的無量功德，以及佛法住世的久暫都能明瞭。 也知道那些佛陀所調伏的，廣大教法和諸乘之海， 顯示一切諸世間，種種差別都能明瞭。 我在無量無邊的劫中，修習這喜光解脫門（pramudita-prabhā-vimokṣa-dvāra）， 現在為你宣說真實的意義，你應該愛樂並勤奮修學。
『善男子！我只知道這個菩薩出生廣大歡喜調伏眾生藏普光明解脫門（pramudita-prabhā-vimokṣa-dvāra），如同諸菩薩摩訶薩（bodhisattva-mahāsattva）親近供養一切如來（tathāgata），進入一切智（sarvajñāna）廣大愿海，圓滿一切如來愿海；獲得勇猛的智慧，在一個菩薩地（bodhisattva-bhūmi）普遍進入一切菩薩地海；獲得清凈的愿，在一個菩薩行（bodhisattva-caryā）普遍進入一切菩薩行海；獲得自在的力量，在一個菩薩解脫門（bodhisattva-vimokṣa-dvāra）普遍進入一切菩薩解脫門海；尊重恭敬諸善知識（kalyāṇa-mitra），增長善根常無厭足，承事一切諸佛菩薩，勤求一切種智（sarvākāra-jñatā）法門，愛樂觀察，正念思惟，其心決定，恒無懈怠；不執著一切利養、恭敬、讚歎、名聞，對於世間資生永離貪著；滿足眾生的心如同如意寶，心常愛樂一切智地，觀察如來力（tathāgata-bala）、無所畏（vaiśāradya）、佛不共法（āveṇika-buddha-dharma），勤求圓滿一切菩薩波羅蜜（bodhisattva-pāramitā）行，遠離諂媚虛幻，如所說而行，常說真實語，守護佛種，
【English Translation】 English version In the extremely minute kalpas of the sea of lands, The supernormal powers of Buddhas and Bodhisattvas, and the beings in the five paths of transmigration. I also know those World Honored Ones, who initially made the vast Bodhi vow, Practicing fully in the sea of all practices, until they finally attain all-knowing wisdom (sarvajñāna). I also know those Buddhas' abhiṣeka-bhūmi, possessing the unparalleled Bodhi path (bodhi-mārga), Their skillful teachings are never in vain, and I understand them all in a single thought. I also know those Buddhas' skillful means, turning the great Dharma wheel to fill the world, The immeasurable merits of nirvana (nirvāṇa), and the duration of the Dharma's presence, I can understand. I also know those whom the Buddhas have tamed, the vast teachings and the sea of vehicles, Revealing all the various differences in all the worlds, I understand them all. In immeasurable and boundless kalpas, I have cultivated this joy-light liberation door (pramudita-prabhā-vimokṣa-dvāra), Now I will tell you the true meaning, you should love and diligently study it.
'Good man! I only know this Bodhisattva's birth of the vast joy of taming sentient beings, the treasury of the universally illuminating liberation door (pramudita-prabhā-vimokṣa-dvāra), like the Bodhisattva-Mahasattvas (bodhisattva-mahāsattva) who approach and make offerings to all Tathagatas (tathāgata), entering the vast ocean of vows of all-knowing wisdom (sarvajñāna), fulfilling the ocean of vows of all Tathagatas; obtaining courageous wisdom, universally entering the ocean of all Bodhisattva grounds (bodhisattva-bhūmi) in one Bodhisattva ground; obtaining pure vows, universally entering the ocean of all Bodhisattva practices (bodhisattva-caryā) in one Bodhisattva practice; obtaining the power of freedom, universally entering the ocean of all Bodhisattva liberation doors (bodhisattva-vimokṣa-dvāra) in one Bodhisattva liberation door; respecting and revering all good teachers (kalyāṇa-mitra), increasing good roots without ever being satisfied, serving all Buddhas and Bodhisattvas, diligently seeking all-knowing wisdom (sarvākāra-jñatā) Dharma doors, loving to observe, with right mindfulness contemplating, their minds determined, constantly without laziness; not attached to any gain, respect, praise, or fame, forever detached from greed for worldly possessions; fulfilling the minds of sentient beings like a wish-fulfilling jewel, their minds always loving the ground of all-knowing wisdom, observing the Tathagata's powers (tathāgata-bala), fearlessness (vaiśāradya), and the Buddha's unique qualities (āveṇika-buddha-dharma), diligently seeking to perfect all Bodhisattva pāramitā practices (bodhisattva-pāramitā), staying away from flattery and illusion, acting as spoken, always speaking truthfully, protecting the Buddha seed,
於一切智其心不動，如大山王。而我云何能知、能說彼功德行？善男子！此菩提場如來會中，有一夜神，名守護一切眾生大愿精進力光明。汝詣彼問菩薩云何教化眾生，令其發趣阿耨多羅三藐三菩提？云何嚴凈一切佛剎？云何承事一切如來？云何能令一切如來皆悉歡喜？云何能於一切菩薩所學佛法勤求修習？」
時，善財童子禮夜神足，繞無數匝，慇勤瞻仰，深心戀慕，辭退而去。
爾時，善財童子往詣守護一切眾生大愿精進力光明主夜神所，見彼夜神在大眾中坐，普照現一切眾生宮殿影像摩尼王藏師子之座，普現法界差別影像。摩尼寶網彌覆其上，現一切日月星宿影像身，現隨眾生心普令得見身，現等諸眾生差別形像身，現無邊廣大色相海身，現普現一切諸相威儀身，現普於十方悉能應現身，現普能成熟一切眾生身，現廣運速疾神通法雲身，現利益眾生相續遍滿身，現常游虛空利益廣大身，現一切佛所恭敬頂禮身，現增長一切眾生善根身，現受持佛法恒不忘失身，現圓滿菩薩廣大誓願身，現普光照耀充滿十方身，現法燈普照除滅世闇身，現了法如幻無垢深智身，現遠離一切塵闇法性身，現出生佛法覺悟一切身，現普智光照差別身，現究竟無患無煩惱身，現不可沮壞具足堅固身，現無所依住如來威力身，
【現代漢語翻譯】 現代漢語譯本：對於一切智慧，他的心不動搖，如同大山之王。而我如何能夠知曉、能夠述說他的功德和修行呢？善男子！在這菩提道場如來集會中，有一位夜神，名為守護一切眾生大愿精進力光明（意為以守護一切眾生的大愿和精進力為光明的夜神）。你前往請教他，菩薩如何教化眾生，使他們發趣阿耨多羅三藐三菩提（無上正等正覺）？如何莊嚴清凈一切佛剎（佛的國土）？如何承事一切如來（佛）？如何能夠使一切如來都歡喜？如何能夠在一切菩薩所學的佛法上勤奮修習？」 當時，善財童子禮拜夜神的腳，圍繞無數圈，慇勤地瞻仰，內心深深地戀慕，然後告退離去。 那時，善財童子前往守護一切眾生大愿精進力光明主夜神那裡，看見那位夜神坐在大眾之中，普照顯現一切眾生宮殿影像的摩尼王藏獅子座上，普遍顯現法界差別的影像。摩尼寶網覆蓋在上面，顯現一切日月星宿的影像身，顯現隨眾生心而普遍令其得見的身，顯現等同諸眾生差別形像的身，顯現無邊廣大色相海的身，顯現普遍顯現一切諸相威儀的身，顯現普遍在十方都能應現的身，顯現普遍能夠成熟一切眾生的身，顯現廣運快速神通法雲的身，顯現利益眾生相續遍滿的身，顯現常游虛空利益廣大的身，顯現一切佛所恭敬頂禮的身，顯現增長一切眾生善根的身，顯現受持佛法恒不忘失的身，顯現圓滿菩薩廣大誓願的身，顯現普光照耀充滿十方的身，顯現法燈普照除滅世間黑暗的身，顯現了知法如幻無垢深智的身，顯現遠離一切塵埃黑暗的法性身，顯現出生佛法覺悟一切的身，顯現普智光明照耀差別的身，顯現究竟無患無煩惱的身，顯現不可摧毀具足堅固的身，顯現無所依住如來威力的身。
【English Translation】 English version: Regarding all wisdom, his mind is unmoving, like the king of great mountains. And how can I know or speak of his merits and practices? Good man! In this Bodhi field, in the assembly of the Tathagata, there is a night deity named 'Guardian of All Beings, Great Vow, Diligent Power, Light' (meaning a night deity whose light is the great vow and diligent power to protect all beings). Go to him and ask how a Bodhisattva teaches sentient beings, leading them to aspire to Anuttara-samyak-sambodhi (unexcelled complete enlightenment)? How to adorn and purify all Buddha-ksetras (Buddha lands)? How to serve all Tathagatas (Buddhas)? How to make all Tathagatas rejoice? How to diligently practice the Buddha-dharma learned by all Bodhisattvas? At that time, Sudhana (the seeker of truth) bowed at the feet of the night deity, circumambulated him countless times, gazed upon him with earnest devotion, deeply yearned for him, and then took his leave. Then, Sudhana went to the night deity, 'Guardian of All Beings, Great Vow, Diligent Power, Light', and saw that night deity sitting in the midst of the assembly, on a lion throne of Mani King's Treasury, which illuminated and manifested the images of all beings' palaces, universally manifesting the diverse images of the Dharma realm. A Mani jewel net covered it, manifesting the images of all suns, moons, and stars, manifesting a body that appears according to the minds of sentient beings, manifesting a body that is equal to the diverse forms of all sentient beings, manifesting a body of boundless and vast ocean of forms, manifesting a body that universally manifests all forms of dignified conduct, manifesting a body that can universally appear in all ten directions, manifesting a body that can universally mature all sentient beings, manifesting a body of vast and swift miraculous Dharma clouds, manifesting a body that continuously benefits all sentient beings, manifesting a body that constantly travels in space and brings vast benefits, manifesting a body that is revered and bowed to by all Buddhas, manifesting a body that increases the roots of goodness of all sentient beings, manifesting a body that upholds the Buddha-dharma and never forgets it, manifesting a body that fulfills the vast vows of a Bodhisattva, manifesting a body that shines light everywhere, filling the ten directions, manifesting a body that illuminates with the lamp of Dharma, dispelling the darkness of the world, manifesting a body of profound wisdom that understands the Dharma as illusory and pure, manifesting a body of Dharma-nature that is free from all dust and darkness, manifesting a body that gives rise to the Buddha-dharma and awakens all, manifesting a body that illuminates with the light of universal wisdom, manifesting a body that is ultimately free from suffering and affliction, manifesting a body that is indestructible and possesses firmness, manifesting a body of the Tathagata's power that is without any reliance.
現性無分別體離垢染身，現性本清凈顯照諸法身。
時，善財童子見彼夜神現如是等佛剎極微塵數差別身已，一心頂禮，舉體投地，良久乃起；合掌瞻仰，于善知識生十種心。何等為十？所謂：于善知識生同己心，令我精勤辦一切智助道法故；于善知識生自業果心，令我親近發起清凈勝善根故；于善知識生莊嚴菩薩行心，令我速能莊嚴一切菩薩行故；于善知識產生就一切佛法心，引導於我隨順修行諸佛道故；于善知識生能生最勝心，令我生於佛境界中智光照故；于善知識生出離心，令我修行普賢菩薩出離行故；于善知識生能具足福智海心，令我積整合就福智白凈法故；于善知識生增長心，令我精進速疾增長一切智故；于善知識生能具足諸善根心，令我志願悉得圓滿，令諸眾生生歡喜故；于善知識生能成辦大利益心，令我自在利樂眾生，安住一切菩薩法故，成就一切種智道故。發是心已，得彼夜神與諸菩薩佛剎極微塵數同行。所謂：同念心，常憶念十方三世一切佛故；同慧，分別決了一切法海差別門故；同趣善巧，開示一切如來妙法輪故；同覺，以等空智覺悟一切三世教故；同根，成就菩薩凈智光明普照眾生諸根海故；同心，善能修習無礙功德莊嚴一切菩薩道故；同境，智光普照一切如來所行境故；同教，獲一切
【現代漢語翻譯】 現代漢語譯本： 顯現的自性沒有分別，本體遠離垢染，顯現的自性本就清凈，照亮一切諸法。
當時，善財童子見到那位夜神顯現出如佛剎極微塵數般不同的身形后，一心頂禮，全身伏地，過了很久才起身；合掌瞻仰，對善知識生起了十種心。是哪十種呢？所謂：對善知識生起如同自己一樣的心，使我精勤修辦一切智的助道法；對善知識生起自業果的心，使我親近善知識，發起清凈殊勝的善根；對善知識生起莊嚴菩薩行的心，使我迅速能夠莊嚴一切菩薩行；對善知識生起成就一切佛法的心，引導我隨順修行諸佛之道；對善知識生起能夠產生最殊勝的心，使我生於佛的境界中，得到智慧的光明照耀；對善知識生起出離心，使我修行普賢菩薩的出離行；對善知識生起能夠具足福德智慧海的心，使我積聚成就福德智慧的清凈法；對善知識生起增長心，使我精進迅速增長一切智慧；對善知識生起能夠具足諸善根的心，使我的志願全部得以圓滿，使一切眾生生起歡喜心；對善知識生起能夠成辦大利益的心，使我自在地利益安樂眾生，安住於一切菩薩法，成就一切種智之道。發起這些心后，善財童子得到那位夜神給予的與諸菩薩佛剎極微塵數相同的同行。所謂：同念心，常常憶念十方三世一切諸佛；同慧，分別決斷一切法海的差別門；同趣善巧，開示一切如來微妙的法輪；同覺，以等同虛空的智慧覺悟一切三世的教法；同根，成就菩薩清凈智慧光明，普遍照耀眾生諸根海；同心，善於修習無礙功德，莊嚴一切菩薩道；同境，智慧光明普遍照耀一切如來所行的境界；同教，獲得一切
【English Translation】 English version: The manifested nature is without differentiation, its essence is free from defilement. The manifested nature is originally pure, illuminating all dharmas.
At that time, Sudhana saw that night goddess manifest bodies as numerous as the fine dust particles of Buddha lands. He prostrated himself wholeheartedly, his entire body touching the ground, and after a long while, he rose. With palms joined, he gazed up, and towards the virtuous friend, he generated ten kinds of minds. What were these ten? They were: generating a mind towards the virtuous friend as if they were oneself, so that I may diligently cultivate the aiding practices for all-knowing wisdom; generating a mind of karmic fruition towards the virtuous friend, so that I may draw near and initiate pure and supreme roots of goodness; generating a mind to adorn the bodhisattva practices towards the virtuous friend, so that I may quickly adorn all bodhisattva practices; generating a mind to accomplish all Buddha dharmas towards the virtuous friend, guiding me to follow and cultivate the paths of all Buddhas; generating a mind that can produce the most supreme towards the virtuous friend, so that I may be born in the realm of the Buddhas, and be illuminated by the light of wisdom; generating a mind of renunciation towards the virtuous friend, so that I may cultivate the renunciation practices of Samantabhadra Bodhisattva; generating a mind that can possess the ocean of blessings and wisdom towards the virtuous friend, so that I may accumulate and accomplish the pure dharmas of blessings and wisdom; generating a mind of growth towards the virtuous friend, so that I may diligently and quickly grow all-knowing wisdom; generating a mind that can possess all roots of goodness towards the virtuous friend, so that my vows may all be fulfilled, and that all sentient beings may generate joy; generating a mind that can accomplish great benefits towards the virtuous friend, so that I may freely benefit and bring joy to sentient beings, abide in all bodhisattva dharmas, and accomplish the path of all-knowing wisdom. Having generated these minds, Sudhana obtained from that night goddess the same practices as the fine dust particles of Buddha lands of all bodhisattvas. These were: the same mind of mindfulness, constantly remembering all Buddhas of the ten directions and three times; the same wisdom, distinguishing and deciding all the different gates of the ocean of dharmas; the same skillful means, revealing the wonderful Dharma wheel of all Tathagatas; the same awakening, awakening to the teachings of all three times with wisdom equal to space; the same roots, accomplishing the pure wisdom light of the bodhisattvas, universally illuminating the ocean of the roots of all sentient beings; the same mind, skillfully cultivating unobstructed merits, adorning all bodhisattva paths; the same realm, the light of wisdom universally illuminating the realm of all Tathagatas; the same teachings, obtaining all
智照諸教海一切相故；同義，能以智慧覺悟一切法自性故；同法住，深入一切法界海故；同勇猛，得不共法摧滅一切障礙山故；同色身，隨眾生心示現種種相好身故；同諸力，勤求成就一切智力不退轉故；同無畏，其心清凈猶如虛空無障礙故；同精進，于無量劫行菩薩行無懈倦故；同辯才，得一切法無障礙智普光明故；同無等，身相清凈一切世間無能勝故；同愛語，凡所語言令諸眾生皆歡喜故；同妙音，能師子吼普演一切法門海故；同滿音，以圓滿音令諸眾生隨類解故；同凈德，隨順修習一切如來凈功德故；同凈業，成就清凈一切菩薩諸善業故；同智地，受一切佛所轉法輪為眾生故；同梵行，安住一切如來所行智境界故；同大慈，唸唸普覆一切國土眾生海故；同大悲，興大法雲普降法雨潤澤一切諸眾生故；同身業，以方便行教化成熟諸眾生故；同語業，以隨類音演說一切諸法門故；同意業，普攝眾生置一切智境界中故；同莊嚴，清凈莊嚴一切十方諸佛剎故；同親近，見一切佛出興於世皆親近故；同勸請，請一切佛為諸眾生轉法輪故；同供養，常樂供養承事一切諸如來故；同教化，調伏成熟一切世間諸眾生故；同光明，普能自在照了一切諸法門故；同三昧，普知一切十方世界眾生心故；同充遍，以自在力遍一切剎修諸行
【現代漢語翻譯】 現代漢語譯本 與智慧之光照耀諸教法之海，洞悉一切現象的本質；同義，能以智慧覺悟一切法（dharma）的自性（svabhāva）；同法住，深入一切法界（dharmadhātu）之海；同勇猛，獲得不共之法（āveṇikadharma），摧毀一切障礙之山；同色身，隨眾生之心，示現種種相好之身；同諸力，勤求成就一切智力，永不退轉；同無畏，其心清凈，猶如虛空，無所障礙；同精進，于無量劫行菩薩行，無有懈怠；同辯才，得一切法無障礙之智慧，普放光明；同無等，身相清凈，一切世間無能勝過；同愛語，凡所言語，令諸眾生皆歡喜；同妙音，能如獅子吼，普遍演說一切法門之海；同滿音，以圓滿之音，令諸眾生隨其類別而解悟；同凈德，隨順修習一切如來（tathāgata）之清凈功德；同凈業，成就清凈一切菩薩（bodhisattva）之諸善業；同智地，接受一切佛所轉之法輪（dharmacakra），為眾生說法；同梵行，安住一切如來所行之智慧境界；同大慈，唸唸普遍覆蓋一切國土眾生之海；同大悲，興起大法雲，普遍降下法雨，潤澤一切諸眾生；同身業，以方便之行，教化成熟諸眾生；同語業，以隨類之音，演說一切諸法門；同意業，普遍攝受眾生，安置於一切智之境界中；同莊嚴，清凈莊嚴一切十方諸佛剎（buddhakṣetra）；同親近，見一切佛出興於世，皆親近之；同勸請，勸請一切佛為諸眾生轉法輪；同供養，常樂供養承事一切諸如來；同教化，調伏成熟一切世間諸眾生；同光明，普遍自在照了一切諸法門；同三昧（samādhi），普遍知曉一切十方世界眾生之心；同充遍，以自在之力，遍一切剎土修諸行。
【English Translation】 English version Identical in wisdom, illuminating the ocean of all teachings, thus understanding all phenomena; identical in meaning, able to awaken to the self-nature (svabhāva) of all dharmas (dharma) through wisdom; identical in abiding in the Dharma, deeply entering the ocean of all realms of Dharma (dharmadhātu); identical in courage, attaining the unique Dharma (āveṇikadharma), destroying all mountains of obstacles; identical in physical form, manifesting various forms of auspicious marks according to the minds of sentient beings; identical in powers, diligently seeking to achieve the power of omniscience, never regressing; identical in fearlessness, with a mind as pure and unobstructed as the void; identical in diligence, practicing the bodhisattva path for countless eons without weariness; identical in eloquence, attaining unobstructed wisdom of all dharmas, radiating universal light; identical in incomparability, with a pure physical form that no one in the world can surpass; identical in loving speech, with every word bringing joy to all sentient beings; identical in wondrous sound, able to roar like a lion, universally expounding the ocean of all Dharma gates; identical in perfect sound, using perfect sound to enable sentient beings to understand according to their kind; identical in pure virtue, following and cultivating the pure merits of all Tathagatas (tathāgata); identical in pure karma, accomplishing the pure good deeds of all bodhisattvas (bodhisattva); identical in the ground of wisdom, receiving the turning of the Dharma wheel (dharmacakra) by all Buddhas for the sake of sentient beings; identical in pure conduct, abiding in the realm of wisdom practiced by all Tathagatas; identical in great loving-kindness, with every thought universally covering the ocean of all lands and sentient beings; identical in great compassion, raising great Dharma clouds, universally raining down Dharma rain, nourishing all sentient beings; identical in bodily actions, using skillful means to teach and mature all sentient beings; identical in verbal actions, using sounds appropriate to each kind to expound all Dharma gates; identical in mental actions, universally embracing sentient beings, placing them in the realm of omniscience; identical in adornment, purely adorning all Buddha lands (buddhakṣetra) in the ten directions; identical in closeness, seeing all Buddhas appear in the world, drawing near to them; identical in urging, urging all Buddhas to turn the Dharma wheel for the sake of sentient beings; identical in offerings, always joyfully making offerings and serving all Tathagatas; identical in teaching, taming and maturing all sentient beings in the world; identical in light, universally and freely illuminating all Dharma gates; identical in samadhi (samādhi), universally knowing the minds of sentient beings in all worlds of the ten directions; identical in pervasiveness, using the power of freedom to pervade all lands and cultivate all practices.
故；同住處，住諸菩薩神通海故；同眷屬，一切菩薩共止住故；同趣入，普入世界微細處故；同心慮，普知廣大諸佛剎故；同往詣，隨順往詣普入一切佛剎海故；同方便，悉能示現遍滿一切諸佛剎故；同超勝，遍於一切諸佛剎中無與等故；同不退，普入十方威德平等無障礙故；同破闇，得一切佛成菩提智普光明故；同無生忍，入一切佛道場眾海無染著故；同普遍，承事供養不可說剎諸如來故；同智證，隨順了知諸法門海常相續故；同修行，現前勤求順行一切諸法門故；同希求，于清凈法周遍勤求深樂欲故；同清凈，集佛功德而以莊嚴身、口、意故；同妙意，於一切法正分別智慧明瞭故；同精進，勤求成就一切如來諸善根故；同凈行，成就滿足一切菩薩所行行故；同無礙，覺悟了知一切諸法皆無相故；同善巧，能于如來一切法中智自在故；同隨樂，隨諸眾生心之所樂現境界故；同方便，善巧修習一切法門所應習故；同護念，得一切佛自在威力所護念故；同入地，得入一切諸佛菩薩所住地故；同所住，安住一切諸佛菩薩所證位故；同記別，普為一切諸佛如來授記別故；同三昧，於一念中普入一切三昧海故；同建立，于剎那中示現種種諸佛事故；同正念，正念隨順一切如來境界門故；同修行，盡未來劫勇猛精進勤修一切菩薩
【現代漢語翻譯】 現代漢語譯本 因此；（菩薩們）同住處，因為住在諸菩薩神通海中；同眷屬，一切菩薩共同止住；同趣入，普遍進入世界微細之處；同心慮，普遍知曉廣大諸佛剎土；同往詣，隨順前往普遍進入一切佛剎海；同方便，都能示現遍滿一切諸佛剎土；同超勝，在一切諸佛剎土中沒有能與之相比的；同不退，普遍進入十方威德平等無障礙的境界；同破闇，獲得一切佛成就菩提的智慧，普遍光明；同無生忍，進入一切佛道場眾海而無染著；同普遍，承事供養不可說剎土的諸如來（Tathagata，如來）；同智證，隨順了知諸法門海常相續不斷；同修行，現前勤求順行一切諸法門；同希求，對於清凈法周遍勤求，深深地喜愛和渴望；同清凈，聚集佛的功德來莊嚴身、口、意；同妙意，對於一切法正確分別，智慧明瞭；同精進，勤求成就一切如來的諸善根；同凈行，成就滿足一切菩薩所修行的行為；同無礙，覺悟了知一切諸法皆無自性；同善巧，能在如來的一切法中智慧自在；同隨樂，隨順眾生心中所喜愛的而顯現境界；同方便，善巧修習一切法門所應當修習的；同護念，得到一切佛自在威力所護念；同入地，得以進入一切諸佛菩薩所住的地位；同所住，安住於一切諸佛菩薩所證悟的果位；同記別，普遍為一切諸佛如來授記；同三昧（Samadhi，三昧），在一念中普遍進入一切三昧海；同建立，在剎那間示現種種諸佛的事蹟；同正念，正念隨順一切如來的境界門；同修行，盡未來劫勇猛精進勤修一切菩薩行。
【English Translation】 English version Therefore; (Bodhisattvas) share the same dwelling place, because they dwell in the ocean of the spiritual powers of all Bodhisattvas; share the same retinue, as all Bodhisattvas dwell together; share the same entry, universally entering the subtle places of the world; share the same contemplation, universally knowing the vast Buddha-lands; share the same going, going along with and universally entering the ocean of all Buddha-lands; share the same skillful means, being able to manifest and pervade all Buddha-lands; share the same transcendence, being unmatched in all Buddha-lands; share the same non-retrogression, universally entering the unobstructed realm of equal power and virtue in the ten directions; share the same breaking of darkness, obtaining the wisdom of enlightenment achieved by all Buddhas, universally illuminating; share the same non-origination forbearance, entering the assemblies of all Buddha's sacred sites without attachment; share the same universality, serving and making offerings to the Tathagatas (如來) in countless lands; share the same wisdom realization, following and understanding the continuous flow of the ocean of all Dharma-gates; share the same practice, diligently seeking to follow all Dharma-gates; share the same aspiration, diligently seeking the pure Dharma everywhere, with deep joy and desire; share the same purity, gathering the merits of the Buddha to adorn body, speech, and mind; share the same wonderful intention, correctly distinguishing all Dharmas with clear wisdom; share the same diligence, diligently seeking to accomplish all the roots of goodness of all Tathagatas; share the same pure conduct, accomplishing and fulfilling all the practices of Bodhisattvas; share the same unobstructedness, awakening to the understanding that all Dharmas are without inherent nature; share the same skillfulness, being able to be wise and free in all the Dharmas of the Tathagata; share the same accordance with joy, manifesting realms according to the joy in the minds of all beings; share the same skillful means, skillfully cultivating all Dharma-gates that should be cultivated; share the same protection and mindfulness, being protected and mindful by the power of all Buddhas; share the same entry into the ground, being able to enter the grounds where all Buddhas and Bodhisattvas dwell; share the same dwelling, abiding in the positions realized by all Buddhas and Bodhisattvas; share the same prediction, universally giving predictions to all Buddhas and Tathagatas; share the same Samadhi (三昧), universally entering the ocean of all Samadhis in a single thought; share the same establishment, manifesting various deeds of the Buddhas in an instant; share the same right mindfulness, right mindfulness following the realm of all Tathagatas; share the same practice, diligently cultivating all Bodhisattva practices with courageous diligence throughout the future eons.
行故；同凈信，于諸如來無量智慧速疾愛敬極欣樂故；同舍離，滅除一切諸障礙故；同不退，智與諸如來智慧等故；同受生，應現成熟諸眾生故；同所住，安住如來一切種智方便門故；同境界，能于甚深法性境界得自在故；同無依，永滅一切諸有染著所依心故；同說法，已甚深入種種法門平等智故；同勤修，於己身內受持佛法自體威德所護念故；同神通，開悟眾生令修一切菩薩行故；同無行，不動深入一切十方諸剎海故；同神力，一念遍游十方一切世界海故；同總持，已得一切陀羅尼海普照門故；同秘密，了知一切修多羅中妙法門故；同甚深，解一切法離相清凈如虛空故；同光明，放大光明普照十方諸世界故；同智光，普照顯示一切眾生心體性故；同震動，為諸眾生現神通力威德自在普震十方諸佛剎故；同不虛，一切眾生種種方所見聞憶念皆悉令其心調伏故；同出離，普為滿足一切菩薩諸大愿海，成就如來十力智故；同欣樂，隨眾生心而為開示令歡喜故。
時，善財童子普遍觀察守護一切眾生大愿精進力光明主夜神，起彼十種極清凈心，獲此佛剎極微塵數菩薩同行。得是行已，心轉清凈，于善知識發起無量無邊歡喜；偏袒右肩，頂禮其足，合掌恭敬，一心瞻仰，以偈贊曰：
「我發堅固自在意， 志求無上
佛菩提， 今于聖者知識所， 而起自己無異心。 我以得見善知識， 普集無盡諸白法， 滅除一切眾罪垢， 成就清凈菩提果。 我因得見善知識， 普以功德莊嚴心， 盡未來劫諸剎中， 勤修利益眾生道。 我念聖者善知識， 攝受饒益成就我， 為攝我故悉顯示， 最勝寂靜真實法。 關閉險難諸惡趣， 開示凈妙人天路， 亦示一切諸如來， 所成種智無師道。 聖者希有無等倫， 是佛最勝功德藏， 無垢無量如虛空， 出一切智清凈樂。 聖者福海量如空， 我今所見無邊際， 唸唸之中能出生， 清凈善根一切智。 仁今滿我波羅蜜， 增我不可思議福， 令我冠佛妙法繒， 長我清凈諸功德。 我念聖者善知識， 令我成滿諸佛智， 我今誓願常依止， 速疾成就諸白法。 我以善友饒益故， 一切功德咸具足， 歡喜普為諸眾生， 教導宣揚一切智。 仁今與我為師範， 令我修行無上法， 我于無數億劫中， 無能少報師恩德。」
爾時，善財說偈贊已，白言：「大聖！向所顯現不可思議菩薩境界，愿為我說此解脫門，名為何等？發心已來為幾時耶？久如當得阿耨多羅三藐三菩提？」
【現代漢語翻譯】 現代漢語譯本 佛菩提（Buddha Bodhi，佛的智慧）， 如今在聖者善知識（Kalyanamitra，指引修行的人）面前，我生起毫無二樣的心。 我因為得見善知識，普遍聚集無盡的清凈法， 滅除一切罪惡的污垢，成就清凈的菩提果（Bodhi-phala，覺悟的果實）。 我因為得見善知識，普遍以功德莊嚴我的心， 在未來無盡的劫數中，在所有世界裡，勤奮修行利益眾生的道路。 我憶念聖者善知識，攝受、饒益、成就了我， 爲了攝受我，他完全顯示了最殊勝、寂靜、真實的法。 關閉了危險艱難的各種惡道，開示了清凈美好的人天之路， 也顯示了一切諸如來（Tathagata，佛的稱號）所成就的無師之智。 聖者是稀有無比的，是佛最殊勝的功德寶藏， 無垢無量如同虛空，生出一切智慧的清凈喜樂。 聖者的福德如大海般廣大，我如今所見無邊無際， 在每一個念頭中都能生出清凈的善根和一切智慧。 您如今圓滿了我的波羅蜜（Paramita，到達彼岸的修行），增長了我不可思議的福德， 使我戴上佛的微妙法繒（象徵佛法的裝飾），增長我清凈的各種功德。 我憶念聖者善知識，使我成就圓滿諸佛的智慧， 我如今發誓愿常依止您，迅速成就各種清凈的法。 我因為善友的饒益，一切功德都已具足， 歡喜地普遍為一切眾生，教導宣揚一切智慧。 您如今作為我的師範，使我修行無上的法， 我在無數億劫中，也無法稍微報答您的師恩。
這時，善財（Sudhana，求道者）說完偈頌讚嘆后，稟告說：『大聖！您剛才所顯現的不可思議菩薩境界，希望您為我說說這解脫門，它叫什麼名字？我發菩提心以來有多久了？多久才能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）？』
【English Translation】 English version O Buddha Bodhi (Buddha's wisdom), Now, before the holy Kalyanamitra (spiritual friend), I arise with a heart of no difference. Because I have seen the Kalyanamitra, I universally gather endless pure dharmas, Eradicating all defilements of sin, achieving the pure Bodhi-phala (fruit of enlightenment). Because I have seen the Kalyanamitra, I universally adorn my heart with merits, In the endless kalpas of the future, in all worlds, diligently cultivating the path of benefiting sentient beings. I remember the holy Kalyanamitra, who has embraced, benefited, and accomplished me, For the sake of embracing me, he has fully revealed the most supreme, tranquil, and true dharma. Closing the dangerous and difficult evil paths, revealing the pure and wonderful paths of humans and gods, Also revealing the wisdom without a teacher achieved by all Tathagatas (Buddhas). The holy one is rare and unparalleled, the most supreme treasure of the Buddha's merits, Immaculate and immeasurable like the void, producing the pure joy of all wisdom. The holy one's ocean of blessings is as vast as the sky, what I see now is boundless, In every thought, I can generate pure roots of goodness and all wisdom. You now fulfill my Paramitas (perfections), increase my inconceivable blessings, Enabling me to wear the Buddha's wonderful dharma banner, increasing my pure merits. I remember the holy Kalyanamitra, who enables me to achieve the perfect wisdom of all Buddhas, I now vow to always rely on you, quickly achieving all pure dharmas. Because of the benefit of the good friend, all merits are fully complete, Joyfully and universally for all sentient beings, teaching and proclaiming all wisdom. You now serve as my model, enabling me to cultivate the unsurpassed dharma, In countless billions of kalpas, I cannot even slightly repay your kindness as a teacher.
At that time, Sudhana (seeker of the path), after reciting the verses of praise, reported: 'Great Sage! The inconceivable realm of Bodhisattvas that you have just revealed, I wish you would tell me about this gate of liberation, what is its name? How long has it been since I generated the Bodhi mind? How long will it take to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment)?'
夜神告言：「善男子！此解脫門名普化眾生令生善根。我以得此解脫門故，悟一切法自性平等，入于諸法真實之性，證無依法，舍離世間，悉知諸法色相差別，亦能了達青黃赤白性皆不實，無有差別，而恒示現無量無數清凈色身。所謂：種種色身、非一色身、無邊色身、清凈色身、一切莊嚴色身、普見色身、等一切眾生形相色身、普現一切眾生前色身、光明普照色身、眾所樂見色身、見無厭足色身、相好清凈色身、離一切惡凈光普照色身、大力勇猛平等示現色身、一切世間甚深難得色身、一切世間無能映蔽色身、一切眾生稱歎無盡色身、唸唸觀察種種莊嚴色身、示現種種諸形像云色身、出現種種形色顯色色身、普現無量神力色身、普放一切眾妙光明色身、一切凈妙莊嚴色身、隨順成熟一切眾生色身、隨其心樂現前調伏色身、隨所應度成就善根色身、現無障礙普光明照色身、凈無濁穢廣大光明色身、可愛端正增長不壞色身、具足莊嚴清凈堅固色身、方便開示不思議法微妙光明色身、一切無能映奪色身、能映奪一切色身、無諸暗障色身、能破諸闇色身、普集一切諸白凈法色身、具足勢力大功德海色身、從於過去尊重恭敬為因所生色身、如虛空清凈心所起色身、最勝廣大超過妙寶色身、無斷無盡大功德海色身、普遍出現大
光明海色身、一切世間無依無別平等色身、遍滿十方一切世界無礙色身、唸唸出現不可說不可說剎海顯示種種色相海色身、增長一切眾生種種歡喜心色身、攝取一切眾生海色身、能於一一毛孔之中出師子吼說一切佛功德海色身、能凈一切眾生心性甚深信解海色身、決定解了一切法義無疑網色身、心無障礙種種光網普照耀色身、等虛空量凈光明色身、能放廣大摩尼寶王凈光明色身、照現無垢法界影像色身、世無能比色身、種種妙相差別莊嚴色身、普照十方色身、隨時示現應諸眾生常不斷絕色身、出生寂靜調伏一切眾生色身、善能除滅一切煩惱色身、一切眾生功德福田色身、能清凈一切教色身、一切眾生所見不虛色身、現大智慧勇猛威力色身、無障礙普周遍色身、顯示最勝利益世間色身、現能普集大慈海色身、普集大福山王色身、普光照現一切世趣影像色身、現能清凈大智慧力色身、隨順一切世間正念色身、一切寶相光明色身、顯示毗盧遮那藏色身、隨順一切眾生寂靜色身、一切智體相現前色身、現微笑眼能令眾生普生凈信色身、一切眾寶最勝莊嚴普光明色身、不取不捨一切眾生色身、無決定無執著色身、顯示自在威力加持色身、顯示諸法神通變化色身、種種如來善根光照色身、遍法界海遠離諸惡色身、普現親近一切如來
【現代漢語翻譯】 現代漢語譯本 光明如海的色身（rūpaskandha，五蘊之一，指物質的身體），在一切世間沒有依賴、沒有分別、平等一如的色身，遍滿十方一切世界、沒有障礙的色身，唸唸之間出現不可說不可說的剎土（kṣetra，佛菩薩所教化的國土）之海，顯示種種色相之海的色身，增長一切眾生種種歡喜心的色身，攝取一切眾生的色身，能在每一個毛孔之中發出獅子吼，宣說一切佛的功德之海的色身，能清凈一切眾生心性、使之產生甚深信解之海的色身，能決定了解一切法義、沒有疑惑之網的色身，心中沒有障礙、種種光網普遍照耀的色身，等同虛空量、清凈光明的色身，能放出廣大摩尼寶王（maṇi-ratna-rāja，如意寶珠之王）清凈光明的色身，照現無垢法界（dharmadhātu，一切諸法的總稱）影像的色身，世間沒有能與之相比的色身，種種微妙的相好差別莊嚴的色身，普遍照耀十方的色身，隨時示現、應和一切眾生、常不斷絕的色身，出生寂靜、調伏一切眾生的色身，善能除滅一切煩惱的色身，是一切眾生功德福田的色身，能清凈一切教法的色身，一切眾生所見不虛的色身，顯現大智慧、勇猛威力的色身，沒有障礙、普遍周遍的色身，顯示最殊勝利益世間的色身，顯現能普遍聚集大慈之海的色身，普遍聚集大福山王的色身，普遍光明照現一切世趣（gati，眾生輪迴的去處）影像的色身，顯現能清凈大智慧力的色身，隨順一切世間正念的色身，一切寶相光明的色身，顯示毗盧遮那（Vairocana，佛名，意為光明遍照）藏的色身，隨順一切眾生寂靜的色身，一切智（sarvajñatā，佛的智慧）體相現前的色身，顯現微笑的眼睛，能令眾生普遍生起凈信的色身，一切眾寶最殊勝莊嚴、普遍光明的色身，不取不捨一切眾生的色身，沒有決定、沒有執著的色身，顯示自在威力加持的色身，顯示諸法神通變化的色身，種種如來善根光照的色身，遍法界海、遠離諸惡的色身，普遍顯現親近一切如來的色身
【English Translation】 English version A body of light like the ocean, a body of form (rūpaskandha, one of the five aggregates, referring to the material body) that is without dependence, without distinction, and equal in all worlds, a body of form that pervades all worlds in the ten directions without obstruction, a body of form that manifests in every moment countless Buddha-lands (kṣetra, the land where Buddhas and Bodhisattvas teach) like an ocean, displaying various forms like an ocean, a body of form that increases all beings' various joyful minds, a body of form that gathers all beings, a body of form that can roar like a lion from each pore, proclaiming the ocean of all Buddhas' merits, a body of form that can purify all beings' minds, creating a deep ocean of faith and understanding, a body of form that can decisively understand all the meanings of the Dharma, without a net of doubt, a body of form that has no obstruction in the mind, with various nets of light shining everywhere, a body of form that is as vast as space, with pure light, a body of form that can emit the pure light of the great Mani Jewel King (maṇi-ratna-rāja, the king of wish-fulfilling jewels), a body of form that reflects the image of the immaculate Dharma realm (dharmadhātu, the totality of all phenomena), a body of form that is incomparable in the world, a body of form adorned with various subtle marks and differences, a body of form that shines universally in the ten directions, a body of form that manifests at any time, responding to all beings, and never ceasing, a body of form that gives rise to tranquility and subdues all beings, a body of form that is good at eliminating all afflictions, a body of form that is a field of merit for all beings, a body of form that can purify all teachings, a body of form that is not false in the eyes of all beings, a body of form that manifests great wisdom, courage, and power, a body of form that is unobstructed and universally pervasive, a body of form that manifests the most supreme benefit to the world, a body of form that manifests the ability to universally gather the ocean of great compassion, a body of form that universally gathers the king of great mountains of blessings, a body of form that universally shines the images of all realms of existence (gati, the destinations of beings in samsara), a body of form that manifests the ability to purify the power of great wisdom, a body of form that accords with the right mindfulness of all worlds, a body of form with all the marks of jewels and light, a body of form that manifests the treasury of Vairocana (Buddha name, meaning the one who illuminates everywhere), a body of form that accords with the tranquility of all beings, a body of form that manifests the essence of all-knowing wisdom (sarvajñatā, the wisdom of a Buddha), a body of form that manifests a smiling eye, capable of causing all beings to generate pure faith, a body of form that is adorned with all the most supreme jewels and universal light, a body of form that neither grasps nor abandons all beings, a body of form that is without determination and without attachment, a body of form that manifests the blessing of self-mastery and power, a body of form that manifests the magical transformations of all dharmas, a body of form illuminated by the roots of goodness of all Tathagatas, a body of form that pervades the ocean of the Dharma realm, far from all evils, a body of form that universally manifests closeness to all Tathagatas
道場眾會色身、現能成就種種妙色海色身、普遍出現善行所流相似妙果色身、隨所應化調伏眾生色身、一切世間見無厭足色身、放種種色凈光明色身、顯示一切三世相海色身、能放一切焰海光明色身、顯示無量圓滿光明海色身、一切妙香光明普遍超諸世間色身、一一毛孔現不可說極微塵數日輪云色身、廣大無垢月輪云威德色身、放無量色須彌山王妙華云光明色身、出生種種妙鬘云光明色身、顯示一切寶蓮華云色身、出興一切燒香形像云普遍法界色身、唸唸普散一切末香藏云現前變化遍滿十方色身、現一切如來廣大愿云色身、現一切語言普演法海色身、現普賢菩薩形像身云色身。唸唸中現如是等諸色相身，充滿十方一切法界，令諸眾生或見色身、或聞說法、或隨順憶念、或親近承事、或遇神通、或睹變化，如是種種不可思議自在威力，悉隨心樂，皆得開悟，應時調伏，舍不善業，善行圓滿。善男子！當知此由往昔種種大願力故，具一切智速疾力故，菩薩解脫廣大力故，救護眾生大悲力故，安樂眾生大慈力故，勤求隨順不退力故，一切如來加持力故，作如是事。善男子！我入此解脫，了知法性無有差別，而能示現無量色身；於一一身顯現無量諸色相海；於一一相普放無量大光明雲；一一光明照現無量諸佛剎土；一一剎土現
【現代漢語翻譯】 現代漢語譯本：道場中的大眾所見到的色身（rūpa-kāya，佛的化身），能夠成就種種美妙的色身，如大海般無量無邊；普遍顯現由善行所產生的相似美妙果報的色身；隨著所應教化的眾生而變化的色身；一切世間眾生見到都不會厭倦的色身；放出種種清凈光明的色身；顯示一切過去、現在、未來三世的相好之海的色身；能夠放出一切火焰般的光明之海的色身；顯示無量圓滿光明的海洋般的色身；一切美妙的香氣光明普遍超越世間一切的色身；每一個毛孔都顯現不可說、如極微塵數般多的日輪云的色身；廣大無垢的月輪云威德的色身；放出無量色彩、如須彌山王般美妙的華云光明色身；出生種種美妙的鬘云光明色身；顯示一切寶蓮花云的色身；出現一切焚香的形像云，普遍充滿法界的色身；唸唸之間普遍散佈一切末香藏云，顯現變化遍滿十方的色身；顯現一切如來廣大願力的色身；顯現一切語言普遍演說佛法的色身；顯現普賢菩薩形像的身云色身。唸唸之中顯現如此等等的各種色相之身，充滿十方一切法界，令諸眾生或者見到色身，或者聽聞說法，或者隨順憶念，或者親近承事，或者遇到神通，或者見到變化，像這樣種種不可思議的自在威力，都隨著眾生的心願，都能得到開悟，及時得到調伏，捨棄不善的業，善行圓滿。善男子！應當知道這是由於往昔種種大願力的緣故，具足一切智慧的快速力量的緣故，菩薩解脫廣大力量的緣故，救護眾生大悲力量的緣故，安樂眾生大慈力量的緣故，勤求隨順不退力量的緣故，一切如來加持力量的緣故，才能夠做這樣的事情。善男子！我進入這種解脫境界，了知法性沒有差別，而能夠示現無量的色身；在每一個色身上顯現無量諸色相之海；在每一個色相中普遍放出無量的大光明雲；每一道光明都照現無量諸佛剎土；每一個佛剎土都顯現 現代漢語譯本：無量諸佛，一一諸佛現無量菩薩，一一菩薩現無量眷屬，一一眷屬現無量調伏眾生方便，一一方便現無量諸佛境界，一一境界現無量諸佛神力，一一神力現無量諸佛法門，一一法門現無量諸佛智慧，一一智慧現無量諸佛解脫，一一解脫現無量諸佛自在，一一自在現無量諸佛遊戲，一一遊戲現無量諸佛莊嚴，一一莊嚴現無量諸佛功德，一一功德現無量諸佛事業，一一事業現無量諸佛變化，一一變化現無量諸佛光明，一一光明現無量諸佛色相，一一色相現無量諸佛音聲，一一音聲現無量諸佛三昧，一一三昧現無量諸佛辯才，一一辯才現無量諸佛法輪，一一法輪現無量諸佛菩提，一一菩提現無量諸佛涅槃，一一涅槃現無量諸佛法身，一一法身現無量諸佛智身，一一智身現無量諸佛愿身，一一愿身現無量諸佛化身，一一化身現無量諸佛應身，一一應身現無量諸佛力身，一一力身現無量諸佛無畏身，一一無畏身現無量諸佛相好身，一一相好身現無量諸佛清凈身，一一清凈身現無量諸佛法界身，一一法界身現無量諸佛虛空身，一一虛空身現無量諸佛平等身，一一平等身現無量諸佛寂滅身，一一寂滅身現無量諸佛無生身，一一無生身現無量諸佛無滅身，一一無滅身現無量諸佛無盡身，一一無盡身現無量諸佛無礙身，一一無礙身現無量諸佛無量身，一一無量身現無量諸佛無邊身，一一無邊身現無量諸佛無等身，一一無等身現無量諸佛無等等身，一一無等等身現無量諸佛不可思議身，一一不可思議身現無量諸佛不可稱量身，一一不可稱量身現無量諸佛不可說身，一一不可說身現無量諸佛不可說不可說身。善男子！我唯知此菩薩解脫境界中少分功德，如是無量無邊功德，非我所能說盡。
【English Translation】 English version: The assembly in the Bodhimanda (道場, place of enlightenment) sees the rūpa-kāya (色身, form body) which can accomplish various wonderful rūpa-kāyas, like a boundless ocean; universally manifesting rūpa-kāyas of similar wonderful results flowing from good deeds; rūpa-kāyas that transform according to the beings to be tamed; rūpa-kāyas that all beings in the world never tire of seeing; rūpa-kāyas that emit various pure lights; rūpa-kāyas that display the ocean of characteristics of all three times (past, present, future); rūpa-kāyas that can emit an ocean of light like flames; rūpa-kāyas that display a boundless ocean of perfect light; rūpa-kāyas where all wonderful fragrant lights universally transcend all in the world; rūpa-kāyas where each pore manifests countless sun-wheel clouds like immeasurable dust particles; rūpa-kāyas of the majestic power of vast and immaculate moon-wheel clouds; rūpa-kāyas of light emitting countless colors, like wonderful flower clouds of Mount Sumeru; rūpa-kāyas of light giving rise to various wonderful garland clouds; rūpa-kāyas that display all jeweled lotus flower clouds; rūpa-kāyas that manifest all incense-burning forms, universally pervading the dharma realm; rūpa-kāyas that, in every thought, universally scatter all powdered incense treasure clouds, manifesting transformations that fill the ten directions; rūpa-kāyas that manifest all the great vows of the Tathāgatas; rūpa-kāyas that manifest all languages universally expounding the dharma; rūpa-kāyas that manifest the form of Samantabhadra Bodhisattva's body clouds. In every thought, such various forms of bodies manifest, filling the entire dharma realm of the ten directions, causing all beings to either see the rūpa-kāya, or hear the dharma, or follow and remember, or draw near and serve, or encounter spiritual powers, or witness transformations. Such various inconceivable, self-mastering powers, all according to the wishes of beings, enable them to attain enlightenment, be tamed in due time, abandon unwholesome deeds, and perfect wholesome conduct. Good man! You should know that this is due to the power of various great vows from the past, the power of swiftly possessing all wisdom, the power of the Bodhisattva's vast liberation, the power of great compassion to save beings, the power of great loving-kindness to bring peace to beings, the power of diligently seeking and following without regression, and the power of the blessings of all Tathāgatas. This is why such things can be done. Good man! I enter this liberation, understanding that the nature of dharma has no difference, and yet I can manifest countless rūpa-kāyas; in each rūpa-kāya, I manifest countless oceans of characteristics; in each characteristic, I universally emit countless great light clouds; each light illuminates countless Buddha lands; each Buddha land manifests English version: countless Buddhas, each Buddha manifests countless Bodhisattvas, each Bodhisattva manifests countless retinues, each retinue manifests countless skillful means to tame beings, each skillful means manifests countless realms of Buddhas, each realm manifests countless spiritual powers of Buddhas, each spiritual power manifests countless dharma doors of Buddhas, each dharma door manifests countless wisdoms of Buddhas, each wisdom manifests countless liberations of Buddhas, each liberation manifests countless self-masteries of Buddhas, each self-mastery manifests countless plays of Buddhas, each play manifests countless adornments of Buddhas, each adornment manifests countless merits of Buddhas, each merit manifests countless activities of Buddhas, each activity manifests countless transformations of Buddhas, each transformation manifests countless lights of Buddhas, each light manifests countless forms of Buddhas, each form manifests countless sounds of Buddhas, each sound manifests countless samādhis of Buddhas, each samādhi manifests countless eloquence of Buddhas, each eloquence manifests countless dharma wheels of Buddhas, each dharma wheel manifests countless bodhi of Buddhas, each bodhi manifests countless nirvāṇas of Buddhas, each nirvāṇa manifests countless dharma-kāyas of Buddhas, each dharma-kāya manifests countless wisdom-kāyas of Buddhas, each wisdom-kāya manifests countless vow-kāyas of Buddhas, each vow-kāya manifests countless transformation-kāyas of Buddhas, each transformation-kāya manifests countless response-kāyas of Buddhas, each response-kāya manifests countless power-kāyas of Buddhas, each power-kāya manifests countless fearlessness-kāyas of Buddhas, each fearlessness-kāya manifests countless marks and characteristics-kāyas of Buddhas, each marks and characteristics-kāya manifests countless pure-kāyas of Buddhas, each pure-kāya manifests countless dharma realm-kāyas of Buddhas, each dharma realm-kāya manifests countless space-kāyas of Buddhas, each space-kāya manifests countless equality-kāyas of Buddhas, each equality-kāya manifests countless quiescence-kāyas of Buddhas, each quiescence-kāya manifests countless non-birth-kāyas of Buddhas, each non-birth-kāya manifests countless non-cessation-kāyas of Buddhas, each non-cessation-kāya manifests countless inexhaustible-kāyas of Buddhas, each inexhaustible-kāya manifests countless unobstructed-kāyas of Buddhas, each unobstructed-kāya manifests countless immeasurable-kāyas of Buddhas, each immeasurable-kāya manifests countless boundless-kāyas of Buddhas, each boundless-kāya manifests countless unequaled-kāyas of Buddhas, each unequaled-kāya manifests countless incomparable-kāyas of Buddhas, each incomparable-kāya manifests countless inconceivable-kāyas of Buddhas, each inconceivable-kāya manifests countless immeasurable-kāyas of Buddhas, each immeasurable-kāya manifests countless unspeakable-kāyas of Buddhas, each unspeakable-kāya manifests countless unspeakable and unspeakable-kāyas of Buddhas. Good man! I only know a small portion of the merits in this Bodhisattva's liberation realm. Such countless and boundless merits are beyond my ability to fully describe.
無量佛出興於世；一一如來顯現無量大神通力。隨諸眾生心行不同，開發覺悟宿世善根，未種者令種，已種者令增長，已增長者令成熟。于唸唸中令無量眾生，于阿耨多羅三藐三菩提得不退轉，安住種種解脫門中。」
大方廣佛華嚴經卷第二十四 大正藏第 10 冊 No. 0293 大方廣佛華嚴經
大方廣佛華嚴經卷第二十五
罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品
爾時，夜神告善財言：「善男子！如汝所問，從幾時來發菩提心修菩薩行，如是之義，我承佛力當爲汝說。
「善男子！菩薩智輪，寂靜圓滿，遠離一切分別境界；不可以生死妄想之中，長短、染凈、廣狹、多少，如是諸劫，分別顯示開悟眾生。何以故？菩薩智輪，本性清凈，離一切分別網，超一切障礙山，隨所應化而普照故。
「善男子！譬如日輪，體無晝夜，但出時名晝，沒時名夜；菩薩智輪，亦復如是，無有分別，亦無三世，但隨世間及菩薩智輪威德力故，于無別中建立差別教化眾生，言其止住，前劫后劫，染凈多少。
「善男子！譬如日輪，住閻浮空，其影悉現一切凈寶，及以河海、池沼、器物、諸凈水中，一切眾生莫不目見，而彼日輪不來至此；菩薩凈智圓滿日輪，亦復
【現代漢語翻譯】 現代漢語譯本： 無量的佛陀出現於世間；每一位如來都顯現出無量的大神通力量。他們隨著眾生心念和行為的不同，開發覺悟他們宿世的善根，沒有種下善根的令其種下，已經種下的令其增長，已經增長的令其成熟。在每一個念頭中，都使無量的眾生，在阿耨多羅三藐三菩提（無上正等正覺）中得到不退轉，安住在種種解脫的法門之中。
《大方廣佛華嚴經》卷第二十四 大正藏第 10 冊 No. 0293 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第二十五
罽賓國（古印度北部地區）三藏般若奉詔翻譯入不思議解脫境界普賢行愿品
這時，夜神告訴善財說：『善男子！正如你所問的，從何時開始發菩提心修行菩薩道，這樣的意義，我承蒙佛陀的力量，將為你解說。』
『善男子！菩薩的智慧之輪，寂靜而圓滿，遠離一切分別的境界；不可以生死妄想中的長短、染凈、廣狹、多少，這樣的種種劫數，來分別顯示開悟眾生。為什麼呢？菩薩的智慧之輪，本性清凈，遠離一切分別的網羅，超越一切障礙的山峰，隨著所應教化的對象而普遍照耀。』
『善男子！譬如太陽，本體沒有白天黑夜，只是出現時稱為白天，沒入時稱為黑夜；菩薩的智慧之輪，也是如此，沒有分別，也沒有過去、現在、未來三世，只是隨著世間以及菩薩智慧之輪的威德力量，在沒有差別之中建立差別的教化，告訴眾生其止住、前劫后劫、染凈多少。』
『善男子！譬如太陽，住在閻浮（南贍部洲）的天空，它的影子都顯現在一切清凈的寶物，以及河流、海洋、池塘、器物、各種清凈的水中，一切眾生沒有不看見的，而那太陽並沒有來到這裡；菩薩清凈圓滿的智慧之輪，也是如此，』
【English Translation】 English version: Limitless Buddhas appear in the world; each Tathagata manifests immeasurable great spiritual powers. According to the different thoughts and actions of all sentient beings, they develop and awaken the good roots of their past lives, causing those who have not planted good roots to plant them, those who have already planted them to grow, and those who have grown to mature. In every single thought, they cause immeasurable sentient beings to attain non-retrogression in Anuttara-samyak-sambodhi (supreme perfect enlightenment), and to dwell in various gates of liberation.
The Avatamsaka Sutra, Volume 24 Taisho Tripitaka Volume 10, No. 0293, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 25
Translated by Tripitaka Prajna of Kipin (ancient northern India) under imperial decree, entering the inconceivable liberation realm, the chapter on the vows and practices of Samantabhadra.
At that time, the night deity said to Sudhana: 'Good man! As you have asked, from what time does one generate the Bodhi mind and cultivate the Bodhisattva path, such meaning, I, relying on the power of the Buddha, will explain to you.'
'Good man! The wheel of wisdom of a Bodhisattva is tranquil and complete, far removed from all realms of discrimination; it cannot, within the delusive thoughts of birth and death, with their long and short, defiled and pure, broad and narrow, much and little, and such kalpas, separately display and enlighten sentient beings. Why is that? The wheel of wisdom of a Bodhisattva is pure in its essence, free from all nets of discrimination, transcending all mountains of obstacles, and universally illuminates according to what should be transformed.'
'Good man! For example, the sun, its essence has no day or night, but when it appears it is called day, and when it sets it is called night; the wheel of wisdom of a Bodhisattva is also like this, without discrimination, and without the three times of past, present, and future, but according to the world and the majestic power of the Bodhisattva's wheel of wisdom, it establishes differentiated teachings among the undifferentiated, telling sentient beings about their dwelling, previous kalpas and later kalpas, and how much defilement and purity there is.'
'Good man! For example, the sun, dwelling in the sky of Jambudvipa (the southern continent), its shadows all appear in all pure treasures, as well as in rivers, oceans, ponds, vessels, and various pure waters, all sentient beings see them, but that sun does not come here; the pure and complete wheel of wisdom of a Bodhisattva is also like this,'
如是，出諸有海，住佛實法寂靜空中，無有所依，但為化度諸眾生故，而於諸趣隨類受生，實不生死，亦無染著，無長短劫諸想分別。何以故？菩薩究竟離心想見一切顛倒，得真寂見見法實性，知諸世間如夢如幻，無我無人，但以大悲大願力故，放無垢光廣大圓滿，現眾生前教化調伏。
「善男子！譬如船師，常以大船于河流中，不依此岸、不著彼岸、不住中流而度眾生，無有休息；菩薩摩訶薩亦復如是，以波羅蜜船于生死流中，不厭生死、不取涅槃、不住中流而度眾生，達于彼岸，無有休息。雖于無量無數劫中，常勤精進，修菩薩行教化眾生，未曾分別劫數長短。
「善男子！如太虛空，一切世界于中成壞而無分別，本性清凈；無染、無亂，無礙、無厭，非長、非短，盡未來劫持一切剎。菩薩摩訶薩亦復如是，以等虛空界廣大深心，起大愿風輪，攝諸眾生令離惡道，生諸善趣，悉令安住一切智地，滅諸煩惱生死苦縛，而無憂喜疲厭之心。
「善男子！如幻化人，雖復具足一切色身肢體圓滿，而無入息及以出息、寒熱、飢渴、憂喜、生死十種之事；菩薩摩訶薩亦復如是，以如幻智平等法身，現眾色相，于諸有趣住無量劫教化眾生，于生死中一切境界亦無十事，所謂：無欣、無厭、無愛、無恚、無苦
【現代漢語翻譯】 現代漢語譯本：
『如此，菩薩從有海中出來，安住于佛陀真實教法的寂靜虛空中，沒有任何依賴。他們只是爲了教化和度脫眾生，才在各個輪迴中隨順眾生的類別而受生，實際上並沒有真正的生死，也沒有任何執著，更沒有關於長劫或短劫的分別念頭。為什麼呢？因為菩薩已經徹底遠離了心念和見解上的一切顛倒，獲得了真正的寂靜之見，見到了法的真實本性，知道世間的一切都如夢如幻，沒有我，也沒有人。他們只是憑藉大慈悲和大願力的緣故，放出無垢的光芒，廣大而圓滿，顯現在眾生面前，教化和調伏他們。
『善男子！譬如船伕，常常用大船在河流中，不依賴此岸，不執著彼岸，也不停留在中流，而是度脫眾生，沒有休息。菩薩摩訶薩也是如此，用波羅蜜（到達彼岸的方法）之船在生死之流中，不厭惡生死，不追求涅槃，也不停留在中流，而是度脫眾生，到達彼岸，沒有休息。雖然在無量無數劫中，他們常常勤奮精進，修菩薩行，教化眾生，但從未分別劫數的長短。
『善男子！如同太虛空，一切世界在其中形成和壞滅，而虛空本身沒有任何分別，其本性清凈，沒有污染，沒有混亂，沒有障礙，沒有厭倦，既非長也非短，在未來的無盡劫中承載著一切剎土。菩薩摩訶薩也是如此，以等同虛空界般廣大深邃的心，發起大愿的風輪，攝受一切眾生，使他們脫離惡道，生到善趣，最終都安住在一切智地，滅除一切煩惱和生死束縛，而沒有憂愁、喜悅或疲倦的心。
『善男子！如同幻化出來的人，雖然具備一切色身肢體，圓滿無缺，卻沒有呼吸，沒有寒冷或炎熱，沒有飢餓或口渴，沒有憂愁或喜悅，也沒有生死這十種事情。菩薩摩訶薩也是如此，以如幻的智慧和平等的法身，顯現各種色相，在各個輪迴中安住無量劫，教化眾生。在生死中的一切境界里，也沒有這十種事情，即：沒有欣喜，沒有厭惡，沒有愛戀，沒有憎恨，沒有痛苦， English version:
'Thus, having emerged from the ocean of existence, Bodhisattvas dwell in the peaceful emptiness of the Buddha's true Dharma, without any dependence. They only take birth in various realms according to the types of beings, for the sake of teaching and liberating all sentient beings. In reality, they do not truly experience birth and death, nor do they have any attachments, nor do they have any discriminating thoughts about long or short kalpas (eons). Why is this so? Because Bodhisattvas have completely abandoned all inverted thoughts and views, attaining true peaceful vision, seeing the true nature of Dharma, and knowing that all things in the world are like dreams and illusions, without self or person. They only, through the power of great compassion and great vows, emit pure light, vast and complete, appearing before sentient beings to teach and tame them.
'Good man! Just like a boatman, who constantly uses a large boat in a river, not relying on this shore, not clinging to the other shore, and not staying in the middle stream, but ferrying beings across without rest; Bodhisattva Mahasattvas are also like this, using the boat of Paramitas (perfections) in the stream of birth and death, not being averse to birth and death, not seeking Nirvana, and not staying in the middle stream, but ferrying beings across to the other shore without rest. Although in countless kalpas, they are constantly diligent and vigorous, practicing the Bodhisattva path, teaching sentient beings, they never discriminate between the length of kalpas.
'Good man! Like the great void, all worlds form and dissolve within it without any discrimination, its nature is pure, without defilement, without confusion, without obstruction, without weariness, neither long nor short, holding all lands throughout the endless future kalpas. Bodhisattva Mahasattvas are also like this, with a mind as vast and profound as the realm of space, they initiate the wheel of great vows, gathering all sentient beings, leading them away from evil paths, causing them to be born in good realms, and ultimately establishing them in the ground of all-knowing wisdom, extinguishing all afflictions and the bonds of birth and death, without any feelings of sorrow, joy, or weariness.
'Good man! Like a person created by illusion, although possessing all the limbs and body parts, complete and perfect, they do not have inhalation or exhalation, cold or heat, hunger or thirst, sorrow or joy, nor the ten matters of birth and death; Bodhisattva Mahasattvas are also like this, with illusion-like wisdom and an equal Dharma body, they manifest various forms, dwelling in various realms for countless kalpas, teaching sentient beings. In all realms of birth and death, they also do not have these ten matters, namely: no joy, no aversion, no love, no hatred, no suffering,
【English Translation】 'Thus, having emerged from the ocean of existence, Bodhisattvas dwell in the peaceful emptiness of the Buddha's true Dharma, without any dependence. They only take birth in various realms according to the types of beings, for the sake of teaching and liberating all sentient beings. In reality, they do not truly experience birth and death, nor do they have any attachments, nor do they have any discriminating thoughts about long or short kalpas (eons). Why is this so? Because Bodhisattvas have completely abandoned all inverted thoughts and views, attaining true peaceful vision, seeing the true nature of Dharma, and knowing that all things in the world are like dreams and illusions, without self or person. They only, through the power of great compassion and great vows, emit pure light, vast and complete, appearing before sentient beings to teach and tame them. 'Good man! Just like a boatman, who constantly uses a large boat in a river, not relying on this shore, not clinging to the other shore, and not staying in the middle stream, but ferrying beings across without rest; Bodhisattva Mahasattvas are also like this, using the boat of Paramitas (perfections) in the stream of birth and death, not being averse to birth and death, not seeking Nirvana, and not staying in the middle stream, but ferrying beings across to the other shore without rest. Although in countless kalpas, they are constantly diligent and vigorous, practicing the Bodhisattva path, teaching sentient beings, they never discriminate between the length of kalpas. 'Good man! Like the great void, all worlds form and dissolve within it without any discrimination, its nature is pure, without defilement, without confusion, without obstruction, without weariness, neither long nor short, holding all lands throughout the endless future kalpas. Bodhisattva Mahasattvas are also like this, with a mind as vast and profound as the realm of space, they initiate the wheel of great vows, gathering all sentient beings, leading them away from evil paths, causing them to be born in good realms, and ultimately establishing them in the ground of all-knowing wisdom, extinguishing all afflictions and the bonds of birth and death, without any feelings of sorrow, joy, or weariness. 'Good man! Like a person created by illusion, although possessing all the limbs and body parts, complete and perfect, they do not have inhalation or exhalation, cold or heat, hunger or thirst, sorrow or joy, nor the ten matters of birth and death; Bodhisattva Mahasattvas are also like this, with illusion-like wisdom and an equal Dharma body, they manifest various forms, dwelling in various realms for countless kalpas, teaching sentient beings. In all realms of birth and death, they also do not have these ten matters, namely: no joy, no aversion, no love, no hatred, no suffering,
、無樂、無取、無舍、無安、無怖。
「善男子！菩薩智慧雖復如是甚深難測，我當承佛威神之力，為汝解說，令未來世諸菩薩等，滿足種種廣大愿門，成就增長種種諸力。
「善男子！乃往古世過世界海極微塵數劫，有世界名寶光明，劫名妙光。于其劫中有一萬佛出興於世：其最初佛，號法輪大聲虛空云燈王如來、應、正等覺，十號圓滿。彼四天下閻浮提中，有一王都，名一切愛樂寶莊嚴；城東不遠有一大林，名曰妙光；于彼林中有菩提樹，名寶拘蘇摩華云；于其樹下有師子座，名毗盧遮那摩尼王蓮華藏。時，彼如來於此座上，成阿耨多羅三藐三菩提；滿一百年坐于最勝菩提道場，為諸菩薩、諸天世人、及閻浮提宿植善根已成熟者，演說正法。
「是時，國王名曰勝光；時世人民壽一萬歲，其中多有殺、盜、淫佚、妄言、綺語、離間、粗惡、貪、瞋、邪見、不孝父母、不敬沙門、婆羅門等，如是諸惡增長熾盛。時，王為欲調伏彼等惡法眾生，令住十善廣大成就，造立囹圄，枷鎖禁閉，無量眾生於中受苦。王有太子名能勝性，端正殊特，人所喜見，最勝清凈，妙色圓滿，具二十八大人之相。處自宮中，采女圍繞，遙聞獄囚楚毒音聲，心懷傷愍，從宮殿出，入牢獄中，見諸罪人杻械枷鎖，遞相連繫，
【現代漢語翻譯】 現代漢語譯本：沒有快樂，沒有執取，沒有捨棄，沒有安穩，沒有恐懼。 『善男子！菩薩的智慧雖然如此深奧難測，我將憑藉佛的威神之力，為你解說，使未來世的菩薩們，滿足種種廣大的願望，成就增長種種力量。 『善男子！在過去無量劫之前，經過像世界海微塵數一樣多的劫數，有一個世界名叫寶光明，劫名叫妙光。在那劫中，有一萬尊佛出世：最初的佛，號法輪大聲虛空云燈王如來（Tathagata，如來）、應（Arhat，應供）、正等覺（Samyaksambuddha，正等覺），十號圓滿。在那個四天下（caturbhuvana，四大洲）的閻浮提（Jambudvipa，南贍部洲）中，有一個王都，名叫一切愛樂寶莊嚴；城東不遠有一大片森林，名叫妙光；在那森林中有一棵菩提樹，名叫寶拘蘇摩華云；在那樹下有一個獅子座，名叫毗盧遮那摩尼王蓮華藏。當時，那位如來在這座上，成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）；在最殊勝的菩提道場坐滿一百年，為諸菩薩、諸天世人、以及閻浮提中宿世善根已經成熟的人，演說正法。 『當時，國王名叫勝光；當時世上的人們壽命有一萬歲，其中很多人有殺生、偷盜、邪淫、妄語、綺語、離間、粗惡、貪婪、嗔恨、邪見、不孝順父母、不尊敬沙門（sramana，出家修行者）、婆羅門（brahmana，祭司）等行為，這些惡行增長熾盛。當時，國王爲了調伏那些惡行眾生，讓他們安住於十善（dasakusala，十種善行）並獲得廣大成就，建造了監獄，用枷鎖禁閉，無數眾生在其中受苦。國王有一個太子名叫能勝性，相貌端正殊特，令人喜見，最勝清凈，妙色圓滿，具足二十八種大人之相。他住在自己的宮殿中，被采女圍繞，遠遠聽到獄中囚犯痛苦的呼喊聲，心中懷著悲憫，從宮殿出來，進入監獄中，看到那些罪人被杻械枷鎖束縛，互相連繫著。
【English Translation】 English version: No pleasure, no grasping, no relinquishing, no peace, no fear. 'Good man! Although the wisdom of a Bodhisattva is so profound and immeasurable, I will, by the power of the Buddha, explain it to you, so that Bodhisattvas in future ages may fulfill all kinds of vast vows and achieve and increase all kinds of powers. 'Good man! In the ancient past, countless kalpas ago, as many as the dust particles in the ocean of worlds, there was a world named Precious Light, and the kalpa was named Wonderful Light. In that kalpa, ten thousand Buddhas appeared in the world: the first Buddha was named Dharma Wheel Great Sound Empty Cloud Lamp King Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), perfectly endowed with the ten titles. In Jambudvipa (Jambudvipa) of that four continents (caturbhuvana), there was a royal capital named All-Love Precious Adornment; not far east of the city was a large forest named Wonderful Light; in that forest was a Bodhi tree named Precious Kusuma Flower Cloud; under that tree was a lion seat named Vairocana Mani King Lotus Treasury. At that time, that Tathagata, on this seat, attained Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi); he sat in the most supreme Bodhi field for a hundred years, expounding the Dharma for all Bodhisattvas, gods, people of the world, and those in Jambudvipa whose good roots had matured. 'At that time, the king was named Victorious Light; the people of that time lived for ten thousand years, and many of them engaged in killing, stealing, sexual misconduct, false speech, embellished speech, divisive speech, harsh speech, greed, hatred, wrong views, disrespect for parents, disrespect for sramanas (sramana), and brahmanas (brahmana), and such evil deeds grew and flourished. At that time, the king, in order to subdue those evil beings and cause them to abide in the ten good deeds (dasakusala) and achieve great accomplishments, built prisons, confined them with shackles and chains, and countless beings suffered in them. The king had a crown prince named Able-to-Conquer Nature, who was handsome and extraordinary, pleasing to see, most pure, with perfect and wonderful color, and possessed the twenty-eight marks of a great man. He lived in his palace, surrounded by palace women, and from afar heard the cries of pain from the prisoners in the jail. His heart filled with compassion, he left the palace and entered the prison, where he saw the prisoners bound by shackles and chains, linked together.'
置幽闇處，或以火炙、或以煙燻、或被榜笞、或遭臏割，裸形亂髮、飢渴羸瘦、筋斷骨現、號叫苦劇；太子見已，心生悲愍，發起利益救護之心，以無畏聲安慰之言：『汝莫憂惱，汝勿愁怖，我當令汝悉得解脫。』便詣王所而白王言：『獄中罪人苦毒難處，愿垂寬宥，施以無畏。』
「時，王即集五百大臣，而問之言：『是事云何？』
「諸臣答言：『彼罪人者，私竊官物，謀奪王位，盜入宮闈，罪應刑戮，不宜寬恕以亂王法；有哀救者，罪亦當死。』
「時，彼太子聞是語已，悲心轉切，語大臣言：『如汝所說，但放罪人，所有苦事我悉代受，隨其所應可以治我。我為彼等苦惱繫縛一切眾生，得解脫故，粉身歿命，無所顧惜，要令罪人皆得免離。何以故？若我不救此等眾生令解脫者，云何能救三界牢獄諸苦眾生？一切眾生在三界中，為諸貪愛之所繫縛，入于種種黑闇稠林，愚癡所蔽，貧無功德，墮諸惡趣，身形鄙陋，諸根放逸，其心迷惑，不求出道，失智慧光，樂著三有，斷諸福德，滅諸智慧，種種煩惱濁亂其心，住苦牢獄，入魔罥網，生老病死，憂悲惱害。如是諸苦，常所逼迫，我當云何令彼解脫？是故，應舍一切珍財、眷屬、妻子、乃至身命而救拔之，令彼獄囚而得離苦。』
「時，
【現代漢語翻譯】 現代漢語譯本：他們被安置在黑暗的地方，有的被火燒烤，有的被煙燻，有的被鞭打，有的被處以臏刑（剔去膝蓋骨的刑罰），他們赤身裸體，頭髮散亂，飢渴交加，身體瘦弱，筋骨暴露，痛苦地號叫著。太子看到這些，心中生起悲憫，發起了利益和救護他們的心，用無畏的聲音安慰他們說：『你們不要憂愁煩惱，不要恐懼害怕，我將使你們都得到解脫。』然後，太子就去見國王，對國王說：『監獄裡的罪人處境艱難，痛苦不堪，希望您能寬恕他們，給予他們無畏的安慰。』 當時，國王召集了五百位大臣，問他們說：『這件事該如何處理？』 大臣們回答說：『那些罪人，私自偷竊官府的財物，圖謀篡奪王位，偷偷進入宮闈，罪當處死，不應該寬恕他們，以免擾亂王法；如果有哀求救助他們的人，也應當處死。』 當時，太子聽到這些話后，悲憫之心更加強烈，對大臣們說：『如果像你們所說的那樣，只要釋放罪人，他們所受的苦難我全部代替承受，按照他們所應受的懲罰來懲罰我。我爲了那些被苦惱束縛的一切眾生，爲了讓他們得到解脫，即使粉身碎骨，也在所不惜，一定要讓罪人都得到解脫。為什麼呢？如果我不救這些眾生讓他們得到解脫，又怎麼能救三界牢獄中受苦的眾生呢？一切眾生在三界之中，被各種貪愛所束縛，進入各種黑暗茂密的森林，被愚癡所矇蔽，貧窮而沒有功德，墮入各種惡道，身體醜陋，諸根放逸，內心迷惑，不尋求出離之道，失去了智慧的光芒，貪戀著三有（欲有、色有、無色有），斷絕了各種福德，滅絕了各種智慧，各種煩惱擾亂著他們的心，住在痛苦的牢獄中，進入魔王的羅網，遭受生老病死、憂愁悲傷的侵害。這些痛苦常常逼迫著他們，我應當如何讓他們得到解脫呢？因此，應當捨棄一切珍貴的財物、眷屬、妻子，乃至自己的生命，來救拔他們，使那些獄中的囚犯得以脫離痛苦。』 當時，
【English Translation】 English version: They were placed in dark places, some were burned with fire, some were smoked, some were whipped, some were subjected to the punishment of being crippled (removal of the kneecap), they were naked, their hair disheveled, hungry and thirsty, their bodies emaciated, their muscles and bones exposed, crying out in great pain. Seeing this, the prince felt compassion in his heart, and initiated a mind of benefiting and protecting them, comforting them with a fearless voice, saying: 'Do not worry or be distressed, do not be afraid, I will make sure you all attain liberation.' Then, the prince went to see the king and said to the king: 'The prisoners in the jail are in a difficult situation, suffering greatly, I hope you can forgive them and give them fearless comfort.' At that time, the king gathered five hundred ministers and asked them, 'What should be done about this matter?' The ministers replied, 'Those criminals have secretly stolen government property, plotted to usurp the throne, and secretly entered the palace. Their crimes deserve death, and they should not be forgiven, lest they disrupt the laws of the kingdom. Anyone who pleads for their rescue should also be put to death.' At that time, after hearing these words, the prince's compassion grew even stronger, and he said to the ministers, 'If it is as you say, as long as the prisoners are released, I will bear all the suffering they have endured, and punish me according to the punishment they deserve. I am willing to sacrifice my life for the sake of all sentient beings who are bound by suffering, so that they may attain liberation. Why? If I do not save these beings and allow them to attain liberation, how can I save the suffering beings in the three realms of prison? All sentient beings in the three realms are bound by various forms of greed and attachment, entering various dark and dense forests, obscured by ignorance, poor and without merit, falling into various evil paths, with ugly bodies, their senses unrestrained, their minds confused, not seeking a way out, losing the light of wisdom, clinging to the three existences (desire realm, form realm, formless realm), cutting off all merits, extinguishing all wisdom, various afflictions disturbing their minds, dwelling in a prison of suffering, entering the net of Mara, suffering from birth, old age, sickness, and death, sorrow, grief, and harm. These sufferings constantly oppress them, how should I liberate them? Therefore, one should give up all precious wealth, relatives, wives, and even one's own life to rescue them, so that those prisoners in jail can be freed from suffering.' At that time,
諸大臣聞是語已，共詣王所，悉舉其手高聲唱言：『大王！當知如太子意毀壞王法，禍及萬人，若王愛念不速治責，王之寶祚亦不久立。』王聞此言，赫然大怒，令誅太子及諸罪人。王后聞之，愁憂號哭，毀形降服，塵土坌身，與千采女及諸眷屬，馳詣王所，舉體投地，頂禮王足，俱白王言：『唯愿大王，慈恕太子，賜其餘命。』王即回意，語太子言：『此諸獄囚罪在難赦，故我敕汝莫救罪人，若救罪人必當殺汝。』
「爾時，太子為欲開發廣大心故，為欲專求一切智故，為欲利益諸眾生故，為以大悲普救攝故，其心堅固無有退怯。復白王言：『愿恕彼罪，身當受戮。』王言：『隨意。』爾時，王后既見太子悲救決定，復白王言：『愿聽太子半月行施，恣意修福，然後就戮。』王即聽許。是時，王后、眷屬、妃嬪，蒙王許已，悲喜交集，不自勝任。
「時，都城北有一大園，名曰日光，曾是往古諸仙施場。太子詣彼設大施會，須食與食，須衣與衣，乃至車乘、華鬘、瓔珞、涂香、末香、幢幡、寶蓋、及餘種種寶莊嚴具，隨有所求靡不周給。經半月已，于最後日，國王群臣、后妃采女、長者居士、城邑人眾、及諸外道，悉來集會。時，法輪大聲虛空云燈王如來，知諸眾生調伏時至，即與大眾詣此施場。所謂
【現代漢語翻譯】 現代漢語譯本 諸位大臣聽了這話，一同來到國王那裡，都舉起手高聲喊道：『大王！您要知道，太子這樣是想破壞王法，會給萬人帶來災禍。如果大王您愛念太子而不迅速懲罰他，您的王位也維持不了多久了。』國王聽了這話，勃然大怒，下令誅殺太子和那些罪人。王后聽說了這件事，憂愁地哭泣，蓬頭垢面，身上沾滿塵土，帶著一千名宮女和所有眷屬，跑到國王那裡，全身伏地，頂禮國王的腳，一起對國王說：『只希望大王您能慈悲寬恕太子，饒他一命。』國王回心轉意，對太子說：『這些囚犯罪孽深重，難以赦免，所以我命令你不要救他們，如果救他們，必定要殺你。』 當時，太子爲了開發廣大的心量，爲了專心追求一切智慧，爲了利益一切眾生，爲了用大慈悲普遍救護攝受他們，他的心堅定不移，沒有絲毫退縮。又對國王說：『希望您能饒恕他們的罪過，我願意代替他們受刑。』國王說：『隨你的便。』當時，王后看到太子救人的決心已定，又對國王說：『希望您能允許太子用半個月的時間進行佈施，隨意修福，然後再去受刑。』國王就答應了。當時，王后、眷屬、妃嬪，得到國王的允許后，悲喜交加，難以自持。 當時，都城的北面有一個大園林，名叫日光園（Rìguāng Yuán），曾經是古代諸位仙人佈施的地方。太子來到那裡，舉辦大型佈施會，需要食物的就給食物，需要衣服的就給衣服，乃至車乘、花鬘（huāmán，花環）、瓔珞（yīngluò，項鍊）、涂香（túxiāng，塗抹的香料）、末香（mòxiāng，磨成粉末的香料）、幢幡（chuángfān，旗幟）、寶蓋（bǎogài，寶傘）以及其他各種寶貴的裝飾品，凡是有所求的，沒有不滿足的。經過半個月后，在最後一天，國王、群臣、后妃、宮女、長者、居士、城裡的人們以及其他外道，都來到這裡。當時，法輪大聲虛空云燈王如來（Fǎlún Dàshēng Xūkōng Yúndēng Wáng Rúlái），知道眾生被調伏的時機已經成熟，就和大眾一起來到這個佈施的場所。所謂
【English Translation】 English version When the ministers heard these words, they went together to the king, and all raised their hands and shouted loudly: 『Great King! You should know that the prince intends to destroy the laws of the kingdom, which will bring disaster to tens of thousands of people. If you, Great King, love and cherish the prince and do not punish him quickly, your throne will not last long either.』 When the king heard these words, he was furious and ordered the execution of the prince and those criminals. When the queen heard of this, she wept in sorrow, disheveled her hair, covered herself in dust, and with a thousand palace women and all her relatives, rushed to the king, prostrated herself on the ground, bowed at the king's feet, and together said to the king: 『We only hope that Your Majesty will have mercy on the prince and spare his life.』 The king changed his mind and said to the prince: 『These prisoners have committed heinous crimes that are difficult to pardon, so I order you not to save them. If you save them, you will surely be killed.』 At that time, the prince, in order to develop a vast mind, in order to single-mindedly seek all wisdom, in order to benefit all sentient beings, and in order to universally save and embrace them with great compassion, his heart was firm and unwavering. He again said to the king: 『I hope you will forgive their sins, and I am willing to be executed in their place.』 The king said: 『As you wish.』 At that time, the queen, seeing that the prince's determination to save people was firm, again said to the king: 『I hope you will allow the prince to perform charity for half a month, freely cultivate blessings, and then be executed.』 The king agreed. At that time, the queen, relatives, and concubines, having received the king's permission, were filled with mixed feelings of sorrow and joy, and could not control themselves. At that time, there was a large garden north of the capital city, named Sunlight Garden (Rìguāng Yuán), which was once a place where ancient immortals practiced charity. The prince went there and held a large charity event, giving food to those who needed food, clothes to those who needed clothes, and even carriages, flower garlands (huāmán), necklaces (yīngluò), scented ointments (túxiāng), powdered incense (mòxiāng), banners (chuángfān), canopies (bǎogài), and other various precious ornaments. Whatever was requested was provided without fail. After half a month, on the last day, the king, ministers, queens, palace women, elders, lay practitioners, people of the city, and other non-Buddhists all came to this place. At that time, the Tathagata (Rúlái) named Dharma Wheel Great Sound Empty Cloud Lamp King (Fǎlún Dàshēng Xūkōng Yúndēng Wáng Rúlái), knowing that the time for taming sentient beings had arrived, came to this charity site with the assembly. Namely,
：天王圍繞，龍王供養，夜叉王守護，乾闥婆王讚歎，阿修羅王曲躬頂禮，迦樓羅王以清凈心散諸寶華，緊那羅王歡喜愛敬歌詠勸請，摩睺羅伽王一心觀察瞻仰尊顏；與此眾俱，入彼大會。
「爾時，太子及諸大眾遙見如來相好端嚴，諸根寂定，如調順象；心無垢濁，如清凈池；威德自在，如大龍王；現大神通，示大自在；種種相好，莊嚴其身；放大光明，普照世界；一切毛孔，出香焰云，震動十方無量佛剎；出興一切莊嚴具云，普雨一切諸莊嚴具；以佛威神功德之力，一切眾生見者心凈，增長歡喜，銷滅煩惱。爾時，太子及諸大眾既見如來種種威力，心意清凈，踴躍無量，即于佛前五體投地，頂禮佛足，安施最勝清凈床座，合掌恭敬，而白佛言：『善來世尊！善來善逝！唯愿哀愍攝受於我，處於此座。』以佛神力，凈居諸天即變此座為香摩尼寶蓮華藏師子之座，佛坐其上，諸菩薩眾各各就座，周匝圍繞，眷屬莊嚴。時，彼會中一切眾生，因見如來，患苦銷滅，垢障咸除，身器清凈，堪受聖法。
「爾時，能勝性太子見彼人天一切世主、國王、大臣、長者、居士、乃至所有童男、童女、諸外道等，眾會集已，普遍觀察，偏袒右肩，右膝著地，合掌恭敬，一心觀佛，以偈贊曰：
「『梵釋八部五通仙，
【現代漢語翻譯】 現代漢語譯本：天王們圍繞著，龍王們供養著，夜叉王守護著，乾闥婆王讚歎著，阿修羅王彎腰頂禮，迦樓羅王以清凈的心散佈各種寶華，緊那羅王歡喜愛敬地歌詠勸請，摩睺羅伽王一心觀察瞻仰著佛的尊顏；與這些大眾一起，進入那個大會。 『那時，太子和所有大眾遠遠地看見如來相貌莊嚴美好，諸根寂靜安定，像調馴的大象；內心沒有污垢雜質，像清澈的池塘；威德自在，像大龍王；顯現大神通，展示大自在；種種相好，莊嚴他的身體；放出大光明，普遍照耀世界；一切毛孔，發出香焰云，震動十方無量佛剎；出現一切莊嚴具云，普遍降下一切莊嚴之物；憑藉佛的威神功德之力，一切眾生見到后內心清凈，增長歡喜，消滅煩惱。那時，太子和所有大眾既然見到如來種種威力，心意清凈，歡喜踴躍無量，立即在佛前五體投地，頂禮佛足，安放最殊勝清凈的床座，合掌恭敬，對佛說：『善來世尊！善來善逝！唯愿慈悲憐憫接納我們，坐於此座。』憑藉佛的神力，凈居諸天立即將此座變為香摩尼寶蓮花藏獅子之座，佛坐在上面，諸菩薩眾各自就座，周圍環繞，眷屬莊嚴。當時，那個會中一切眾生，因為見到如來，患苦消滅，污垢障礙全部消除，身心清凈，堪能接受聖法。 『那時，能勝性太子看見那些人天一切世主、國王、大臣、長者、居士、乃至所有童男、童女、各種外道等，大眾聚集完畢，普遍觀察，偏袒右肩，右膝著地，合掌恭敬，一心觀佛，用偈頌讚嘆說： 『梵天（Brahma，印度教的創造之神）、帝釋天（Indra，佛教的守護神）和八部眾（天龍八部，佛教的護法神）以及具有五種神通的仙人，』
【English Translation】 English version: The heavenly kings surrounded, the dragon kings made offerings, the yaksha kings protected, the gandharva kings praised, the asura kings bowed in reverence, the garuda kings scattered various precious flowers with pure hearts, the kinnara kings joyfully and respectfully sang praises and made requests, and the mahoraga kings single-mindedly observed and gazed upon the Buddha's honored countenance; together with this assembly, they entered that great gathering. 『At that time, the prince and all the great assembly saw from afar the Tathagata's (如來) majestic and beautiful appearance, his senses tranquil and settled, like a well-trained elephant; his mind without defilement or turbidity, like a clear pond; his majestic power free and unhindered, like a great dragon king; manifesting great spiritual powers, demonstrating great freedom; with various auspicious marks adorning his body; emitting great light, universally illuminating the world; from every pore, emitting fragrant flame clouds, shaking the immeasurable Buddha lands in the ten directions; manifesting clouds of all kinds of adornments, universally raining down all kinds of adornments; by the power of the Buddha's majestic virtue, all sentient beings who saw him had their minds purified, their joy increased, and their afflictions extinguished. At that time, the prince and all the great assembly, having seen the Tathagata's various powers, their minds purified, their joy boundless, immediately prostrated themselves before the Buddha, touching their heads to his feet, placed the most excellent and pure seat, joined their palms in reverence, and said to the Buddha: 『Welcome, World Honored One! Welcome, Well-Gone One! We beseech you to have compassion and accept us, and to sit upon this seat.』 By the Buddha's divine power, the Pure Abode Heavens immediately transformed this seat into a lion throne of fragrant mani-jeweled lotus blossoms, upon which the Buddha sat, and the bodhisattva assembly each took their seats, surrounding him, their retinues magnificent. At that time, all sentient beings in that assembly, because they saw the Tathagata, had their suffering extinguished, their defilements and hindrances completely removed, their bodies and minds purified, and were capable of receiving the sacred Dharma. 『At that time, Prince Nengshengxing (能勝性) saw all the world rulers of humans and devas, kings, ministers, elders, lay practitioners, and even all the young boys, young girls, and various non-Buddhists, the assembly having gathered, he universally observed, bared his right shoulder, knelt on his right knee, joined his palms in reverence, and with one mind contemplated the Buddha, praising him with verses, saying: 『Brahma (梵天), Indra (帝釋天), the eight classes of beings (八部眾), and the immortals with five supernatural powers (五通仙),』
種種辯才同贊佛， 我以微力今隨贊， 如蜂隨於妙翅飛。 融金色相青蓮眼， 銷殄魔軍過失除， 威儀嚴凈德充盈， 十力智光恒普照。 住真寂樂無明盡， 能除欲醉斷邪因， 截諸愛網利群生， 十力智光恒普照。 日光天子出現時， 雖能與世為明導， 種種惑亂蔽其心， 佛日自他無不照。 雪山住世自在魔， 龍為瓔珞獸皮服， 常為女色之所昏， 十力智光恒普照。 月光天子耀世間， 凈空列宿為嚴飾， 種種惑亂覆其心， 佛月自他無不照。 青蓮華眼那羅延， 除滅修羅能變化， 隨眠昏醉如胎藏， 十力智光恒普照。 帝釋手執金剛杵， 威德能碎阿修羅， 常為女色昏醉心， 十力智光恒普照。 力賢三十三天主， 威勢能破修羅軍， 由昏欲箭中其心， 十力智光恒普照。 犀牛婆藪蟻樓仙， 五通神力無能制， 貪慾愚癡常醉心， 十力智光恒普照。 勝論數論意仙等， 一切外道常所宗， 癡網所纏墜欲泥， 十力智光恒普照。 說四圍陀立世界， 八面四臂勝身天， 種種無明常自昏， 十力智光恒普照。 邪天愛慾無
【現代漢語翻譯】 現代漢語譯本 各種辯才無礙的人都讚美佛陀，我以微薄的力量現在也隨之讚美，就像蜜蜂追隨美妙的翅膀飛翔一樣。 佛陀擁有融化的金色身相和青蓮般的眼睛，消滅了魔軍，清除了過失，威儀莊嚴清凈，功德圓滿，十力智慧的光芒永遠普照。 佛陀安住于真正的寂靜快樂之中，無明已經消盡，能夠去除慾望的沉醉，斷絕邪惡的根源，斬斷一切愛慾的羅網，利益眾生，十力智慧的光芒永遠普照。 當太陽天子出現時，雖然能夠為世間指引光明，但種種迷惑擾亂了他的心，而佛陀的智慧之光，無論自己還是他人，都能照耀。 住在雪山的自在魔（Mahesvara），以龍為瓔珞，獸皮為衣，常常被女色所迷惑，十力智慧的光芒永遠普照。 月光天子照耀世間，以清凈的虛空和星宿為裝飾，但種種迷惑覆蓋了他的心，而佛陀的智慧之月，無論自己還是他人，都能照耀。 青蓮花眼的那羅延（Narayana），能夠消滅修羅（Asura），變化無窮，但他的隨眠習氣如同胎藏般昏沉醉迷，十力智慧的光芒永遠普照。 帝釋（Indra）手持金剛杵，威德能夠擊碎阿修羅，但常常被女色迷惑，心神昏醉，十力智慧的光芒永遠普照。 力賢（Balabhadra）是三十三天的主宰，威勢能夠擊破修羅軍隊，但由於慾望之箭射中了他的心，十力智慧的光芒永遠普照。 犀牛（Rishabha）、婆藪（Vasava）、蟻樓仙（Ailuka），擁有五神通力，無人能夠制服，但他們常常貪慾愚癡，心神沉醉，十力智慧的光芒永遠普照。 勝論（Vaisheshika）、數論（Samkhya）、意仙（Mimamsa）等，一切外道常常尊奉的，都被愚癡的羅網所纏繞，墜入慾望的泥潭，十力智慧的光芒永遠普照。 他們宣說四圍陀（Vedas）建立世界，八面四臂的勝身天（Vishnu），種種無明常常使自己昏昧，十力智慧的光芒永遠普照。 邪天（Kama）的愛慾沒有盡頭，
【English Translation】 English version All those with various eloquence praise the Buddha; I, with my meager strength, now follow in praise, like a bee following the flight of wondrous wings. The Buddha possesses a form of melted gold and eyes like blue lotuses, has destroyed the armies of Mara, eliminated faults, is dignified and pure, with virtues complete, and the light of the ten powers of wisdom always shines universally. The Buddha dwells in true, tranquil joy, ignorance has been extinguished, able to remove the intoxication of desire, sever the roots of evil, cut through all nets of craving, and benefit all beings; the light of the ten powers of wisdom always shines universally. When the sun god appears, although able to guide the world with light, various confusions obscure his mind, while the Buddha's light of wisdom illuminates both self and others without exception. Mahesvara, dwelling in the snowy mountains, with dragons as ornaments and animal skins as clothing, is often deluded by the allure of women; the light of the ten powers of wisdom always shines universally. The moon god illuminates the world, adorned with the pure sky and constellations, but various confusions cover his mind, while the Buddha's moon of wisdom illuminates both self and others without exception. Narayana, with eyes like blue lotuses, is able to destroy the Asuras and transform endlessly, but his latent tendencies are like a fetus, drowsy and intoxicated; the light of the ten powers of wisdom always shines universally. Indra, holding the vajra, has the power to shatter the Asuras, but is often deluded by the allure of women, his mind intoxicated; the light of the ten powers of wisdom always shines universally. Balabhadra, the lord of the thirty-three heavens, has the power to break the armies of the Asuras, but due to the arrow of desire piercing his heart, the light of the ten powers of wisdom always shines universally. Rishabha, Vasava, and Ailuka, possess the five supernatural powers, and no one can subdue them, but they are often greedy, foolish, and their minds are intoxicated; the light of the ten powers of wisdom always shines universally. The Vaisheshika, Samkhya, Mimamsa, and all other heretics, who are often revered, are entangled in the net of ignorance, falling into the mud of desire; the light of the ten powers of wisdom always shines universally. They proclaim that the world is established by the four Vedas, and Vishnu, with eight faces and four arms, is often obscured by various forms of ignorance; the light of the ten powers of wisdom always shines universally. The desires of the evil god Kama are endless,
慚恥， 那延好殺無愧心， 鬼母血食害牛羊， 頻那甘酒常昏醉。 唯有如來恒住世， 智眼常明如日光， 眾生癡闇覆其心， 不見善逝常迷沒。 我于善逝非親屬， 于諸異道亦非怨， 異道既非奪我財， 如來亦不與珍寶。 但以世尊清凈語， 決定利益無怨親， 滌除妄垢顯心源， 故我歸依無等者。 能盡未來一切劫， 利安一切諸眾生， 拔苦與樂無懈心， 故我頂禮慈悲者。 瞻睹如來寂靜月， 或起深信或生疑， 或敬或慢或懷憂， 究竟皆同解脫果。 佛開廣大青蓮眼， 妙相莊嚴功德身， 人天共贊不能量， 譬若萬流歸大海。 我此舌根少稱讚， 所生微分妙善根， 普施法界諸眾生， 愿證法身成正覺。』
「爾時，法輪大聲虛空云燈王如來，知此太子及彼會中一切眾生，堪受聖化，以圓滿音說修多羅，名普照圓滿因，令諸眾生，隨類各解。時，彼會中有八十那由他眾生，遠塵離垢，于諸法中，得凈法眼；無量那由他眾生，得無學地；十千眾生，住大乘道，入普賢行，成滿大愿。是時，十方各百佛剎極微塵數眾生，于大乘中，心得調伏；無量世界種種佛剎一切眾生，免離惡趣；復
【現代漢語翻譯】 現代漢語譯本 慚愧啊，那延（Nayana，人名）喜歡殺戮而沒有羞愧之心。 鬼母（鬼神名）以血為食，殘害牛羊，頻那（Pinna，人名）常常飲酒昏醉。 只有如來（Tathagata，佛的稱號）恒常住世，智慧的眼睛像日光一樣明亮。 眾生的愚癡和黑暗覆蓋了他們的心，看不見善逝（Sugata，佛的稱號）常常迷失。 我與善逝並非親屬關係，對於其他異道也並非仇敵。 異道既沒有奪取我的財產，如來也不會給予我珍寶。 只是因為世尊（Bhagavan，佛的稱號）清凈的教誨，決定利益一切眾生，無論親疏， 洗滌虛妄的污垢，顯現心的本源，所以我歸依無與倫比的佛。 能夠窮盡未來一切劫，利益安樂一切眾生， 拔除痛苦，給予快樂，沒有懈怠之心，所以我頂禮慈悲的佛。 瞻仰如來寂靜的月亮般的容顏，有人會生起深信，有人會產生疑惑， 有人恭敬，有人輕慢，有人心懷憂慮，最終都會得到解脫的果報。 佛展開廣大如青蓮花般的眼睛，妙相莊嚴，功德之身， 人天共同讚歎，無法衡量，譬如萬千河流歸入大海。 我這微少的舌根所做的稱讚，所產生的微小善根， 普遍施予法界一切眾生，愿能證得法身，成就正覺。 當時，法輪大聲虛空云燈王如來（Dharmacakra-megha-ghosa-abhra-dipa-raja-tathagata，佛名），知道這位太子以及法會中的一切眾生，堪受聖化，用圓滿的聲音宣說修多羅（sutra，佛經），名為普照圓滿因，令一切眾生，隨其種類各自理解。當時，法會中有八十那由他（nayuta，數量單位）眾生，遠離塵垢，在諸法中，得到清凈的法眼；無量那由他眾生，得到無學地（arahat，阿羅漢果位）；一萬衆生，安住大乘道，進入普賢行（Samantabhadra，菩薩名），成就圓滿大愿。這時，十方各百佛剎極微塵數眾生，在大乘中，心得到調伏；無量世界種種佛剎一切眾生，免離惡趣；
【English Translation】 English version Shameful, Nayana (a person's name) enjoys killing without a sense of shame. The ghost mother (a ghost deity) feeds on blood, harming cattle and sheep, and Pinna (a person's name) is often drunk with wine. Only the Tathagata (an epithet of the Buddha) constantly dwells in the world, his wisdom eyes as bright as the sunlight. The ignorance and darkness of sentient beings cover their hearts, and they cannot see the Sugata (an epithet of the Buddha) and are often lost. I am not related to the Sugata, nor am I an enemy to other heterodox paths. The heterodox paths have not taken my wealth, nor will the Tathagata give me treasures. It is only because of the pure teachings of the Bhagavan (an epithet of the Buddha), which are determined to benefit all beings, regardless of kinship, Washing away the defilements of delusion and revealing the source of the mind, therefore I take refuge in the incomparable Buddha. Able to exhaust all future kalpas, benefiting and bringing peace to all sentient beings, Removing suffering and giving joy, without a mind of laziness, therefore I bow to the compassionate Buddha. Gazing upon the Tathagata's serene moon-like face, some will give rise to deep faith, some will have doubts, Some will be respectful, some will be arrogant, some will be worried, but ultimately all will attain the fruit of liberation. The Buddha opens his vast eyes like blue lotuses, his form is beautifully adorned, his body of merit, Praised by humans and gods alike, immeasurable, like ten thousand rivers flowing into the sea. The little praise from my tongue, the small roots of goodness that arise, I universally bestow upon all sentient beings in the Dharma realm, wishing to attain the Dharma body and achieve perfect enlightenment. At that time, the Dharmacakra-megha-ghosa-abhra-dipa-raja-tathagata (a Buddha's name), knowing that this prince and all the beings in the assembly were capable of receiving the holy transformation, spoke the sutra (Buddhist scripture) with a perfect voice, named 'Universal Illumination of Perfect Cause,' enabling all beings to understand according to their kind. At that time, in the assembly, eighty nayutas (a unit of number) of beings were far from dust and defilement, and in all dharmas, they obtained the pure Dharma eye; countless nayutas of beings attained the state of no-more-learning (arahat); ten thousand beings dwelt in the Mahayana path, entered the practice of Samantabhadra (a Bodhisattva's name), and fulfilled their great vows. At this time, beings as numerous as the fine dust of a hundred Buddha lands in each of the ten directions had their minds tamed in the Mahayana; countless beings in various Buddha lands in countless worlds were freed from evil destinies;
過算數無量眾生，生於天上；能勝性太子即於此時，得此菩薩普化眾生，令生善根解脫門。
「善男子！爾時太子豈異人乎？我身是也。我因往昔起大悲心，捨身命財一切眷屬，乃至人間安樂壽命，救彼獄中受苦繫縛一切眾生，皆令解脫；開門大施，心無障礙；供養于佛，令生歡喜；發菩提心，得此解脫。善男子！我于爾時，但為利益一切眾生，不著三界心無依止，不求果報無所希望，不貪世間一切名稱，不欲自讚輕毀於他，不戀一切世間財寶，于所行施離有相心，于諸世間種種境界，無所貪染，無所怖畏；但唯愛樂如來境界，凈菩提心，心性堅固猶若金剛，成就眾生勤求匪懈，以大悲力滅眾生苦，以如來力開發內心，觀察菩薩諸清凈行，莊嚴大乘出要之道，常樂觀察一切智門，修諸苦行得此解脫。
「善男子！于意云何？彼時五百大臣，于勝光王作不善語，欲害我者，豈異人乎？今提婆達多等五百徒黨惡比丘是。是諸人等，蒙佛教化調伏成熟，皆已授與阿耨多羅三藐三菩提記，于未來世過須彌山極微塵數劫；爾時，有劫名善光明，世界名寶光，于中成佛。其五百佛次第興世，最初如來，號曰大悲；第二，名饒益一切眾生愿月王；第三，名大悲師子；第四，名利益一切世間；乃至最後，名曰醫王。雖彼諸
【現代漢語翻譯】 現代漢語譯本 超過無數的眾生，因此得以升到天上。能勝性太子（能勝性，指釋迦牟尼佛的前世）就在那時，獲得了這種菩薩普度眾生，使他們生出善根的解脫法門。 『善男子！』當時的那位太子難道是別人嗎？就是我自身啊。我因為過去生起了大悲心，捨棄了身命、財產和一切眷屬，乃至人間安樂的壽命，救度那些在監獄中受苦受縛的一切眾生，都讓他們得到解脫；打開門廣施恩惠，心中沒有障礙；供養佛陀，使佛陀歡喜；發菩提心，得到了這種解脫。善男子！我當時，只是爲了利益一切眾生，不執著於三界（欲界、色界、無色界），心中沒有依靠，不求果報，沒有希望，不貪圖世間的一切名聲，不想要自我讚揚而輕視譭謗他人，不貪戀世間的一切財寶，對於所行的佈施，心中沒有執著于相，對於世間的種種境界，沒有貪戀染著，沒有恐懼畏懼；只是喜愛如來的境界，清凈菩提心，心性堅固如同金剛，成就眾生，勤奮求道不懈怠，用大悲的力量滅除眾生的痛苦，用如來的力量開發內心，觀察菩薩的各種清凈行為，莊嚴大乘出離之道，常常樂於觀察一切智慧之門，修持各種苦行，才得到這種解脫。 『善男子！』你認為如何？當時那五百位大臣，對勝光王（勝光王，指釋迦牟尼佛的前世的父親）說了不好的話，想要加害於我的那些人，難道是別人嗎？就是現在的提婆達多（提婆達多，佛陀的堂弟，後背叛佛陀）等五百個徒黨的惡比丘。這些人，蒙受佛陀的教化調伏，已經成熟，都已授記阿耨多羅三藐三菩提（阿耨多羅三藐三菩提，無上正等正覺），在未來世，經過須彌山（須彌山，佛教中的聖山）極微塵數劫的時間；那時，有一個劫叫做善光明，世界叫做寶光，在那裡成佛。那五百位佛依次出現於世，最初的如來，號為大悲；第二位，名為饒益一切眾生愿月王；第三位，名為大悲師子；第四位，名為利益一切世間；乃至最後一位，名為醫王。雖然那些
【English Translation】 English version Countless beings, having surpassed the measure, were born in the heavens. Prince Can-Sheng-Xing (Can-Sheng-Xing, referring to a previous life of Shakyamuni Buddha) at that time, attained this Bodhisattva's way of universally transforming beings, enabling them to generate roots of goodness and the gate of liberation. 'Good man!' Was that prince at that time someone different? It was my own self. Because in the past I arose with great compassion, I gave up my life, possessions, and all my family, even the peaceful life in the human realm, to save all beings suffering in prisons, bound by fetters, and I liberated them all; I opened the gates to give generously, with no obstruction in my heart; I made offerings to the Buddha, causing the Buddha to rejoice; I generated the Bodhi mind, and attained this liberation. Good man! At that time, I was only for the benefit of all beings, not attached to the three realms (desire realm, form realm, formless realm), with no reliance in my heart, not seeking rewards, having no expectations, not greedy for any worldly fame, not wanting to praise myself and belittle or slander others, not attached to any worldly treasures, in my acts of giving, my heart was free from attachment to form, towards all the various realms of the world, I had no greed or attachment, no fear or dread; I only loved the realm of the Tathagata, the pure Bodhi mind, my heart was as firm as diamond, I accomplished beings, diligently seeking the path without laziness, with the power of great compassion I extinguished the suffering of beings, with the power of the Tathagata I developed the inner mind, observed the pure practices of the Bodhisattvas, adorned the path of liberation of the Great Vehicle, always delighted in observing the gate of all wisdom, cultivated various ascetic practices, and attained this liberation. 'Good man!' What do you think? Those five hundred ministers at that time, who spoke ill of King Sheng-Guang (Sheng-Guang Wang, referring to the father of Shakyamuni Buddha in a previous life) and wanted to harm me, were they different people? They are the evil Bhikkhus, Devadatta (Devadatta, the cousin of the Buddha who later betrayed him) and his five hundred followers. These people, having received the Buddha's teachings, have been tamed and matured, and have all been given the prediction of Anuttara-Samyak-Sambodhi (Anuttara-Samyak-Sambodhi, unsurpassed perfect enlightenment), in the future, after countless kalpas, as many as the fine dust particles of Mount Sumeru (Mount Sumeru, a sacred mountain in Buddhism); at that time, there will be a kalpa called Good Light, and a world called Jewel Light, where they will become Buddhas. Those five hundred Buddhas will appear in the world in succession, the first Tathagata will be named Great Compassion; the second will be named King of the Moon of Wishes that Benefits All Beings; the third will be named Great Compassion Lion; the fourth will be named Benefiting All the World; and the last will be named King of Medicine. Although those
佛大悲平等，然為調伏諸眾生故，種種國土功德莊嚴，種族、父母，受生、誕生，在家、出家，修菩薩道、往詣道場、降伏魔軍、成等正覺、轉正法輪、說修多羅、語言音聲、顯示神通、現大威力、光明眾會、壽命法住、及其名號，各各差別。
「善男子！彼諸罪人我所救者，即拘留孫等賢劫千佛是。爾時，百萬阿僧祇諸大菩薩，見彼如來無邊威力，發阿耨多羅三藐三菩提心者，今於十方一切世界，行菩薩行，修習增長，如是菩薩普化眾生，令生善根解脫者是。時，勝光王，今薩遮尼乾子大論師是。時，王夫人、內宮采女、及諸眷屬，即彼尼干六萬弟子，與師俱來建大論幢，共佛論議，悉降伏之，與授阿耨多羅三藐三菩提記者是。此諸人等皆當作佛，種種佛剎，種種莊嚴，劫數、名號，各各差別。
「善男子！我于爾時救彼罪人令解脫已，父母聽我舍離國土、妻子、財寶、一切眷屬，於法輪大聲虛空云燈王如來所，出家學道。于千歲中凈修梵行，即得成就百億三昧門，百億陀羅尼門，百億神通門，百億菩薩大法藏，能生百億求一切智精進門，凈治百億安忍門，增長百億思惟心，成就百億菩薩力，深入百億菩薩種智門，出生百億般若波羅蜜門，得百億十方諸佛現前門，具百億菩薩大愿門。成就圓滿如是法已
【現代漢語翻譯】 現代漢語譯本 佛陀的慈悲平等無二，但爲了調伏各種眾生，在不同的國土以功德莊嚴，在種族、父母、受生、誕生、在家、出家、修行菩薩道、前往道場、降伏魔軍、成就無上正等正覺、轉動正法輪、宣說修多羅（佛經）、運用語言音聲、顯示神通、展現大威力、光明照耀大眾、壽命長久住世、以及名號等方面，都各有差別。
『善男子！我所救度的那些罪人，就是拘留孫（Kakusandha，過去七佛之一）等賢劫千佛。當時，百萬阿僧祇（Asamkhya，無數）的大菩薩，見到那些如來無邊的威力，發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），現在在十方一切世界，行菩薩行，修習增長，這些菩薩普遍教化眾生，使他們生出善根而解脫。當時，勝光王，就是現在的薩遮尼乾子（Satyaka Nigantha，外道論師）大論師。當時，王夫人、內宮采女以及其他眷屬，就是那些尼乾的六萬弟子，他們與他們的老師一起來到佛前，豎起論辯的大旗，與佛辯論，都被佛降伏，並被授記將成就阿耨多羅三藐三菩提。這些人等都將成佛，在不同的佛剎，以不同的莊嚴，在不同的劫數，擁有不同的名號。
『善男子！我當時救度那些罪人使他們解脫后，父母允許我捨棄國土、妻子、財寶和一切眷屬，在法輪大聲虛空云燈王如來（Dharmamegha-ghoshabhyudgata-rajah，佛名）那裡出家學道。在千年中清凈修行梵行，即成就百億三昧門（Samadhi，禪定），百億陀羅尼門（Dharani，總持），百億神通門（Abhijnana，神通），百億菩薩大法藏，能生出百億求一切智的精進門，清凈百億安忍門，增長百億思惟心，成就百億菩薩力，深入百億菩薩種智門，出生百億般若波羅蜜門（Prajnaparamita，智慧到彼岸），獲得百億十方諸佛現前門，具足百億菩薩大愿門。成就圓滿這些法之後，』
【English Translation】 English version The Buddha's great compassion is equal, yet for the sake of taming all sentient beings, in various lands, the merits and adornments, the races, parents, births, being born, being at home, leaving home, practicing the Bodhisattva path, going to the Bodhi tree, subduing the demon armies, attaining Anuttara-samyak-sambodhi (supreme enlightenment), turning the Dharma wheel, expounding the Sutras (Buddhist scriptures), using language and sounds, displaying supernatural powers, manifesting great might, illuminating the assembly with light, the duration of life, and their names, all differ from each other.
'Good man! Those sinners whom I saved are the thousand Buddhas of the Bhadrakalpa (the current kalpa), such as Kakusandha (one of the past seven Buddhas). At that time, millions of Asamkhya (countless) great Bodhisattvas, seeing the immeasurable power of those Tathagatas (Buddhas), generated the mind of Anuttara-samyak-sambodhi, and now in all the worlds of the ten directions, they practice the Bodhisattva path, cultivate and grow. These Bodhisattvas universally teach sentient beings, causing them to generate good roots and attain liberation. At that time, King Sheng Guang (Victorious Light), is now the great teacher Satyaka Nigantha (a non-Buddhist teacher). At that time, the queen, the palace maids, and other family members were the sixty thousand disciples of the Niganthas, who came with their teacher to the Buddha, raising the banner of debate, and debated with the Buddha, all of whom were subdued by the Buddha and were given the prediction of attaining Anuttara-samyak-sambodhi. These people will all become Buddhas, in various Buddha lands, with various adornments, in various kalpas, and with various names.'
'Good man! After I saved those sinners and liberated them, my parents allowed me to leave my country, wife, wealth, and all my family members, and I left home to study the Way under the Tathagata Dharmamegha-ghoshabhyudgata-rajah (King of the Dharma Cloud Sound). For a thousand years, I practiced pure Brahma-caryā (holy life), and immediately attained one hundred billion Samadhi (meditative concentration) gates, one hundred billion Dharani (mantra) gates, one hundred billion Abhijnana (supernatural power) gates, one hundred billion great Dharma treasuries of Bodhisattvas, which can generate one hundred billion gates of diligence in seeking all wisdom, purify one hundred billion gates of patience, increase one hundred billion minds of contemplation, achieve one hundred billion powers of Bodhisattvas, deeply enter one hundred billion gates of Bodhisattva's wisdom, give birth to one hundred billion gates of Prajnaparamita (perfection of wisdom), obtain one hundred billion gates of the Buddhas of the ten directions appearing before me, and possess one hundred billion great vows of Bodhisattvas. Having accomplished these perfect Dharmas,'
，于唸唸中十方各照百億佛剎，于唸唸中十方各游百億佛剎，于唸唸中憶念十方一切世界前後際劫百億諸佛，于唸唸中能知十方一切世界百億諸佛大變化海，于唸唸中能見十方百億佛剎所有眾生種種趣類，隨業所受，生時、死時，善趣、惡趣，好色、惡色，其諸眾生種種心行、種種欲樂、種種心性、種種根器、種種業習、種種出生、種種相續、種種成就，可調伏時，皆悉明瞭。
「善男子！我于爾時命終之後，還復于彼閻浮提中，作轉輪王。彼法輪大聲虛空云燈王如來般涅槃后，次即於此，值虛空高勝吉祥王如來，承事供養令生歡喜；次為帝釋，即此道場，值釋梵主藏王如來，親近供養令生歡喜；次為夜摩天王，即於此界，值大地威德吉祥山如來，親近供養令生歡喜；次為兜率天王，即於此界，值法輪光明大聲王如來，親近供養令生歡喜；次為妙變化天王，即於此界，值虛空智燈王如來，親近供養令生歡喜；次為他化自在天王，即於此界，值無能壞威力幢王如來，親近供養令生歡喜；次為阿修羅王，即於此界，值一切法音王如來，親近供養令生歡喜；次為大梵天王，即於此界，值普現變化影像法音王如來，親近供養令生歡喜。
「善男子！此寶光明世界妙光劫中，有一萬佛出興於世，我皆親近一一承事，
【現代漢語翻譯】 現代漢語譯本：在每一個念頭中，都能照見十方各百億佛剎（佛所教化的世界），在每一個念頭中，都能遊歷十方各百億佛剎，在每一個念頭中，都能憶念十方一切世界過去、現在、未來各百億諸佛，在每一個念頭中，都能知曉十方一切世界百億諸佛的廣大變化，在每一個念頭中，都能看見十方百億佛剎所有眾生的各種類別，隨著各自的業力所受的果報，出生之時、死亡之時，善道、惡道，美好的相貌、醜陋的相貌，這些眾生的各種心念行為、各種慾望喜好、各種心性、各種根器、各種業力習性、各種出生方式、各種生命延續、各種成就，以及他們何時可以被調伏，都完全明瞭。 『善男子！我那時命終之後，還會回到閻浮提（我們所居住的這個世界），成為轉輪王（擁有統治世界的理想君主）。在法輪大聲虛空云燈王如來（佛名）般涅槃之後，接著就在這裡，遇到虛空高勝吉祥王如來（佛名），承事供養，令其歡喜；接著成為帝釋（忉利天之主），就在這個道場，遇到釋梵主藏王如來（佛名），親近供養，令其歡喜；接著成為夜摩天王（欲界第三天之主），就在這個世界，遇到大地威德吉祥山如來（佛名），親近供養，令其歡喜；接著成為兜率天王（欲界第四天之主），就在這個世界，遇到法輪光明大聲王如來（佛名），親近供養，令其歡喜；接著成為妙變化天王（欲界第五天之主），就在這個世界，遇到虛空智燈王如來（佛名），親近供養，令其歡喜；接著成為他化自在天王（欲界第六天之主），就在這個世界，遇到無能壞威力幢王如來（佛名），親近供養，令其歡喜；接著成為阿修羅王（非天，一種神道眾生），就在這個世界，遇到一切法音王如來（佛名），親近供養，令其歡喜；接著成為大梵天王（色界初禪天之主），就在這個世界，遇到普現變化影像法音王如來（佛名），親近供養，令其歡喜。 『善男子！在這個寶光明世界妙光劫（時間單位）中，有一萬佛出世，我都會親近每一位，承事供養。
【English Translation】 English version: In each thought, I can illuminate a hundred billion Buddha-lands in each of the ten directions; in each thought, I can travel to a hundred billion Buddha-lands in each of the ten directions; in each thought, I can remember a hundred billion Buddhas in all the worlds of the ten directions, past, present, and future; in each thought, I can know the great transformations of a hundred billion Buddhas in all the worlds of the ten directions; in each thought, I can see all kinds of beings in a hundred billion Buddha-lands in the ten directions, according to their karma, the time of their birth, the time of their death, the good realms, the evil realms, beautiful appearances, ugly appearances, the various thoughts and actions of these beings, their various desires and pleasures, their various natures, their various capacities, their various karmic habits, their various births, their various continuations, their various achievements, and when they can be tamed, all is completely clear. 『Good man! After I pass away at that time, I will return to Jambudvipa (the world we live in) and become a Chakravartin King (an ideal monarch who rules the world). After the Tathagata (Buddha) Dharmachakra Great Sound Empty Cloud Lamp King (Buddha's name) enters Parinirvana, I will then, right here, encounter the Tathagata Empty High Victory Auspicious King (Buddha's name), serve and make offerings to him, making him happy; then I will become Indra (the lord of the Trayastrimsa Heaven), and right in this place of enlightenment, encounter the Tathagata Shakra Brahma Lord Treasury King (Buddha's name), draw near and make offerings to him, making him happy; then I will become the Yama Heaven King (the lord of the third heaven of the desire realm), and right in this world, encounter the Tathagata Great Earth Majestic Auspicious Mountain King (Buddha's name), draw near and make offerings to him, making him happy; then I will become the Tusita Heaven King (the lord of the fourth heaven of the desire realm), and right in this world, encounter the Tathagata Dharmachakra Light Great Sound King (Buddha's name), draw near and make offerings to him, making him happy; then I will become the Wonderful Transformation Heaven King (the lord of the fifth heaven of the desire realm), and right in this world, encounter the Tathagata Empty Wisdom Lamp King (Buddha's name), draw near and make offerings to him, making him happy; then I will become the Paranirmitavasavartin Heaven King (the lord of the sixth heaven of the desire realm), and right in this world, encounter the Tathagata Invincible Majestic Banner King (Buddha's name), draw near and make offerings to him, making him happy; then I will become an Asura King (a non-heavenly being, a kind of divine being), and right in this world, encounter the Tathagata All Dharma Sound King (Buddha's name), draw near and make offerings to him, making him happy; then I will become the Great Brahma Heaven King (the lord of the first dhyana heaven of the form realm), and right in this world, encounter the Tathagata Universally Manifesting Transformation Image Dharma Sound King (Buddha's name), draw near and make offerings to him, making him happy.』 『Good man! In this Wonderful Light Kalpa (a unit of time) of the Treasure Light World, there will be ten thousand Buddhas appearing in the world, and I will draw near to each one, serving and making offerings.』
恭敬供養令生歡喜；次復有劫名曰日光，于彼劫中，有十萬佛出興於世，最初如來，名妙相好吉祥山，我時為王，名曰大慧，于彼如來承事供養令生歡喜；次有佛出，名圓滿肩，我為居士，親近供養令生歡喜；次有佛出，名無垢童子，我為輔臣，親近供養令生歡喜；次有佛出，名勇猛持，我為阿修羅王，親近供養令生歡喜；次有佛出，名為妙光，我為山神，親近供養令生歡喜；次有佛出，名須彌相，我為樹神，親近供養令生歡喜；次有佛出，名離垢臂，我為商主，親近供養令生歡喜；次有佛出，名師子游步，我為城神，親近供養令生歡喜；次有佛出，名天王寶髻，我為毗沙門天王，親近供養令生歡喜；次有佛出，名法高稱，我為乾闥婆王，親近供養令生歡喜；次有佛出，名普光明冠，我為鳩槃茶王，親近供養令生歡喜。善男子！于彼劫中，此十如來而為上首，如是次第十萬如來皆悉供養。
「善男子！此世界中次復有劫名妙蓮華，有六十億如來出興於世，我常於此受種種身，以種種威儀，往詣于彼一一佛所，親近承事，以種種資具，恭敬供養，令生歡喜，教化調伏無量眾生，令其成熟阿耨多羅三藐三菩提心。我又于彼一一佛所，得種種三昧門，種種陀羅尼門，種種神通門，種種辯才門，種種一切智門，種種法明
【現代漢語翻譯】 現代漢語譯本 恭敬地供養諸佛，使他們心生歡喜；接下來，又有一個劫名為日光，在那劫中，有十萬尊佛出世。最初的如來，名為妙相好吉祥山（意指具有微妙相好、吉祥如意的山），我那時為國王，名為大慧（意指具有大智慧），在那位如來處承事供養，使他心生歡喜；接著，有佛出世，名為圓滿肩（意指肩膀圓滿），我為居士，親近供養，使他心生歡喜；接著，有佛出世，名為無垢童子（意指沒有污垢的童子），我為輔臣，親近供養，使他心生歡喜；接著，有佛出世，名為勇猛持（意指勇猛地堅持修行），我為阿修羅王（意指非天之王），親近供養，使他心生歡喜；接著，有佛出世，名為妙光（意指微妙的光芒），我為山神，親近供養，使他心生歡喜；接著，有佛出世，名為須彌相（意指具有須彌山之相），我為樹神，親近供養，使他心生歡喜；接著，有佛出世，名為離垢臂（意指手臂沒有污垢），我為商主，親近供養，使他心生歡喜；接著，有佛出世，名為師子游步（意指像獅子一樣行走），我為城神，親近供養，使他心生歡喜；接著，有佛出世，名為天王寶髻（意指天王頭上的寶髻），我為毗沙門天王（意指守護北方的天王），親近供養，使他心生歡喜；接著，有佛出世，名為法高稱（意指佛法高尚的稱讚），我為乾闥婆王（意指天上的樂神之王），親近供養，使他心生歡喜；接著，有佛出世，名為普光明冠（意指普遍發出光明的寶冠），我為鳩槃茶王（意指守護鬼神之王），親近供養，使他心生歡喜。善男子！在那劫中，這十位如來是首要的，像這樣次第供養了十萬位如來。 「善男子！在這個世界中，接下來又有一個劫名為妙蓮華，有六十億尊如來出世。我常常在此受種種身，以種種威儀，前往每一位佛的處所，親近承事，用種種資具，恭敬供養，使他們心生歡喜，教化調伏無量眾生，使他們成熟阿耨多羅三藐三菩提心（意指無上正等正覺之心）。我又在每一位佛的處所，得到種種三昧門（意指禪定之門），種種陀羅尼門（意指總持之門），種種神通門（意指神通之門），種種辯才門（意指辯論才能之門），種種一切智門（意指通達一切智慧之門），種種法明（意指通達佛法之明）
【English Translation】 English version Respectfully making offerings to cause joy; next, there was a kalpa named Sunlight, in that kalpa, ten million Buddhas appeared in the world. The first Tathagata was named Wonderful Appearance Auspicious Mountain (meaning a mountain with wonderful appearances and auspiciousness), at that time I was a king named Great Wisdom (meaning having great wisdom), I served and made offerings to that Tathagata, causing him to rejoice; then, a Buddha appeared named Perfect Shoulders (meaning having perfect shoulders), I was a layman, closely making offerings, causing him to rejoice; then, a Buddha appeared named Immaculate Child (meaning a child without impurities), I was a minister, closely making offerings, causing him to rejoice; then, a Buddha appeared named Courageous Holder (meaning courageously upholding practice), I was an Asura King (meaning a king of non-heavenly beings), closely making offerings, causing him to rejoice; then, a Buddha appeared named Wonderful Light (meaning wonderful light), I was a mountain god, closely making offerings, causing him to rejoice; then, a Buddha appeared named Sumeru Appearance (meaning having the appearance of Mount Sumeru), I was a tree god, closely making offerings, causing him to rejoice; then, a Buddha appeared named Immaculate Arm (meaning an arm without impurities), I was a merchant leader, closely making offerings, causing him to rejoice; then, a Buddha appeared named Lion's Walk (meaning walking like a lion), I was a city god, closely making offerings, causing him to rejoice; then, a Buddha appeared named Heavenly King's Jewel Topknot (meaning the jewel topknot of a heavenly king), I was Vaishravana Heavenly King (meaning the heavenly king guarding the north), closely making offerings, causing him to rejoice; then, a Buddha appeared named Dharma's High Praise (meaning the high praise of the Dharma), I was a Gandharva King (meaning the king of heavenly musicians), closely making offerings, causing him to rejoice; then, a Buddha appeared named Universal Bright Crown (meaning a crown that universally emits light), I was a Kumbhanda King (meaning the king of guardian spirits), closely making offerings, causing him to rejoice. Good man! In that kalpa, these ten Tathagatas were the foremost, and in this way, ten million Tathagatas were offered to in succession. 「Good man! In this world, next there was a kalpa named Wonderful Lotus Flower, in which sixty billion Tathagatas appeared in the world. I often took on various forms in this kalpa, with various dignified manners, going to the place of each Buddha, closely serving, with various resources, respectfully making offerings, causing them to rejoice, teaching and subduing countless sentient beings, causing them to mature the mind of Anuttara-samyak-sambodhi (meaning the mind of unsurpassed, right and complete enlightenment). And at the place of each Buddha, I obtained various Samadhi gates (meaning gates of meditation), various Dharani gates (meaning gates of total retention), various supernatural power gates (meaning gates of supernatural powers), various eloquence gates (meaning gates of eloquence), various omniscient wisdom gates (meaning gates of all-knowing wisdom), various Dharma illuminations (meaning illuminations of understanding the Dharma).
門，種種智慧門，照種種十方海，入種種佛剎海，見種種諸佛海，顯示甚深，普遍建立，清凈成就，增長廣大；如於此妙蓮華劫中，親近供養爾所諸佛，令生歡喜。於一切處一切世界海極微塵數劫，所有如來出興於世，親近供養令生歡喜；一一如來演說妙法，我皆聽聞，聞已信受，守護憶持，為他廣說，教化成熟一切眾生，亦復如是。如是一切諸如來所，皆悉修習此解脫門，復得無量解脫方便。」
爾時，守護一切眾生大愿精進力勇健光明主夜神，欲重宣此解脫門義，即為善財而說偈言：
「汝發大心為世日， 問我難思解脫門， 我承佛力為汝說， 汝應一心而諦聽。 往昔無邊廣大劫， 過於剎海極微數， 彼時剎號寶光明， 其中有劫名妙光。 於此妙光大劫中， 一萬如來出興世， 我皆親近而供養， 從其修習此解脫。 時有王都名喜嚴， 縱廣寬平極殊麗， 雜業眾生所居住， 或心清凈或作惡。 彼時有王名勝光， 恒以正法御群生， 太子名為能勝性， 形體端嚴備眾相。 爾時幽系無量人， 犯王教令當受戮， 太子見已生悲愍， 上啟于王請寬宥。 王集群臣議所應， 咸言太子危王國， 如是罪人應就戮， 如何悉救令除免
【現代漢語翻譯】 現代漢語譯本 種種智慧之門，照耀著種種十方世界之海，進入種種佛剎之海，見到種種諸佛之海，顯示甚深之理，普遍建立，清凈成就，增長廣大；如同在這美妙的蓮花劫（kalpa，佛教時間單位）中，親近供養如此眾多的諸佛，使他們歡喜。在一切處、一切世界海的極微塵數劫中，所有如來（tathagata，佛的稱號）出世，我都親近供養使他們歡喜；每一位如來演說微妙的佛法，我都聽聞，聽聞后信受，守護憶持，為他人廣泛宣說，教化成熟一切眾生，也都是如此。在所有這些如來之處，我都修習此解脫之門，又獲得無量解脫的方便。」 這時，守護一切眾生大愿精進力勇健光明主夜神，想要再次宣說此解脫之門的意義，就為善財（Sudhana，佛教人物）說了偈語： 『你發大心，如同世間的太陽，問我這難以思議的解脫之門，我承蒙佛的力量為你解說，你應該一心一意地仔細聽。 在過去無邊廣大的劫中，超過了剎海（buddha-ksetra-samudra，佛土之海）極微塵的數量，那時有一個世界名為寶光明，其中有一個劫名為妙光。 在這妙光大劫中，有一萬位如來出世，我都親近供養，從他們那裡修習此解脫之門。 當時有一個王都名為喜嚴，縱橫寬廣，極其殊勝美麗，各種業力的眾生居住在那裡，有的心清凈，有的作惡。 那時有一位國王名為勝光，恒常以正法治理眾生，太子名為能勝性，形體端正莊嚴，具備各種相好。 當時有無數人被囚禁，因為觸犯了國王的教令，應當被處死，太子見到後生起悲憫之心，上奏國王請求寬恕。 國王召集大臣商議應該如何處理，大臣們都說太子會危害國家，像這樣的罪人應該處死，怎麼能全部救下來讓他們免罪呢？』
【English Translation】 English version Doors of all kinds of wisdom, illuminating all the seas of the ten directions, entering all the seas of Buddha-lands, seeing all the seas of Buddhas, revealing the profound, universally establishing, purely accomplishing, increasing and expanding; just as in this wonderful lotus kalpa (kalpa, a unit of time in Buddhism), I have been close to and made offerings to so many Buddhas, causing them to rejoice. In all places, in all world-seas, for as many kalpas as there are extremely minute dust particles, all the Tathagatas (tathagata, an epithet of the Buddha) who have appeared in the world, I have been close to and made offerings to, causing them to rejoice; each Tathagata has expounded the wonderful Dharma, and I have listened to it, and having listened, I have believed and accepted it, guarded and remembered it, widely proclaimed it to others, and taught and matured all sentient beings, and so it has been. In all these places of the Tathagatas, I have cultivated this door of liberation, and have also obtained immeasurable means of liberation.」 At that time, the Night-Shining Spirit, Guardian of All Sentient Beings, with Great Vow, Diligent Strength, Courage, and Light, wishing to reiterate the meaning of this door of liberation, spoke the following verses to Sudhana (Sudhana, a Buddhist figure): 『You have generated a great mind, like the sun of the world, asking me about this inconceivable door of liberation. I, relying on the power of the Buddha, will explain it to you. You should listen attentively with a focused mind. In the past, in immeasurable and vast kalpas, exceeding the number of extremely minute dust particles in the seas of Buddha-lands (buddha-ksetra-samudra, seas of Buddha-lands), there was a world named Precious Light, and within it, there was a kalpa named Wonderful Light. In this great kalpa of Wonderful Light, ten thousand Tathagatas appeared in the world, and I was close to and made offerings to all of them, and from them, I cultivated this door of liberation. At that time, there was a royal city named Joyful Adornment, which was vast and magnificent, and extremely beautiful. Various beings of different karmas resided there, some with pure minds, and some doing evil. At that time, there was a king named Victorious Light, who constantly governed the people with the righteous Dharma. The crown prince was named Capable Nature, whose form was upright and dignified, possessing all the auspicious marks. At that time, countless people were imprisoned, because they had violated the king's commands and were to be executed. The crown prince, seeing this, felt compassion and petitioned the king to grant them clemency. The king gathered his ministers to discuss what should be done. The ministers all said that the crown prince would endanger the kingdom, and that such criminals should be executed. How could they all be saved and exempted from punishment?』
？ 時勝光王語太子： 『汝救彼罪自當受。』 太子哀念情轉深， 誓救眾生無退怯。 時王夫人采女等， 俱來王所白王言： 『愿放太子半月中， 佈施眾生作功德。』 時王聞已即聽許， 設大施會濟貧乏， 一切眾生靡不臻， 隨有所求咸給與。 如是半月日云滿， 太子就戮時將至， 大眾百千萬億人， 同時瞻仰俱號泣。 佛知眾會根將熟， 慈悲來此化群生， 顯現神變大莊嚴， 靡不親近而恭敬。 佛以圓音方便說， 法燈普照修多羅， 無量眾生意調伏， 悉蒙與授菩提記。 太子聞法生歡喜， 發興無上正覺心， 誓願承事于如來， 普為眾生作依處。 自此出家依佛住， 修行一切種智道， 爾時便得此解脫， 大悲廣濟諸群生。 于中住止經劫海， 諦觀諸法真實性， 常于苦海救眾生， 精勤修習菩提道。 劫中所有諸佛現， 悉皆承事無有餘， 咸以清凈信解心， 聽聞持護所說法。 次於佛剎極微數， 無量無邊諸劫海， 所有諸佛現世間， 一一供養皆如是。 我念昔為太子時， 見諸眾生系囹圄， 誓願捨身而救彼， 因其證此解脫門。 經于佛剎極微數， 廣大劫海
【現代漢語翻譯】 現代漢語譯本 當時，勝光王對太子說：『你救了他們的罪，自己應當承受。』 太子哀憐之心更加深切，發誓要救度眾生，絕不退縮。 這時，國王的夫人和宮女們，都來到國王那裡稟告說：『希望允許太子半個月的時間，佈施給眾生，積功德。』 國王聽后就答應了，設立大型佈施法會，救濟貧困的人，一切眾生都來到這裡，隨他們所求，都給予滿足。 這樣半個月的時間滿了，太子被處決的時刻將要到來，大眾成百上千萬億的人，同時瞻仰著太子，一起號啕大哭。 佛陀知道大眾的根基將要成熟，以慈悲心來到這裡教化眾生，顯現神通變化，極其莊嚴，沒有誰不親近恭敬。 佛陀用圓滿的聲音，方便說法，法燈普遍照耀著修多羅（Sutra，佛經），無量眾生的心意得到調伏，都蒙受佛陀授記，將來成就菩提。 太子聽聞佛法，心生歡喜，發起無上正等正覺之心，發誓要侍奉如來，普遍為眾生做依靠。 從此出家，依止佛陀修行，修習一切種智之道，當時就得到了這種解脫，以大悲心廣泛救濟一切眾生。 在其中安住經過無數劫海，仔細觀察諸法真實本性，常常在苦海中救度眾生，精勤修習菩提之道。 在劫中所有諸佛出現時，都全部侍奉，沒有遺漏，都以清凈的信心和理解心，聽聞、受持、守護佛所說的法。 其次在如極微塵數般多的佛剎中，經過無量無邊的劫海，所有諸佛出現在世間，都一一像這樣供養。 我回憶過去做太子的時候，看到眾生被囚禁在牢獄中，發誓要捨棄自身來救度他們，因此證得了這種解脫之門。 經過如極微塵數般多的佛剎，廣大的劫海。
【English Translation】 English version At that time, King Victorious Light said to the prince: 'You saved their sins, you should bear them yourself.' The prince's compassion deepened, and he vowed to save all beings without retreating. At this time, the king's wife and palace women all came to the king and reported: 'We wish to allow the prince half a month to give alms to all beings and accumulate merit.' Upon hearing this, the king agreed and set up a large almsgiving assembly to help the poor. All beings came, and whatever they asked for was given. Thus, half a month passed, and the time for the prince's execution was approaching. Hundreds of millions of people simultaneously looked upon the prince and wept together. The Buddha knew that the roots of the assembly were about to mature, and with compassion, he came here to teach all beings, manifesting divine transformations, extremely majestic, and none did not approach with reverence. The Buddha used his perfect voice to teach expediently, the lamp of Dharma universally illuminating the Sutras (修多羅), the minds of countless beings were subdued, and all received the Buddha's prediction of future Buddhahood. The prince, upon hearing the Dharma, was filled with joy and aroused the mind of unsurpassed, perfect enlightenment, vowing to serve the Tathagata and to be a refuge for all beings. From then on, he left home, relied on the Buddha for practice, cultivated the path of all-knowing wisdom, and at that time, he attained this liberation, widely saving all beings with great compassion. He dwelt in this state for countless kalpas, carefully observing the true nature of all dharmas, constantly saving beings in the sea of suffering, diligently cultivating the path of Bodhi. When all the Buddhas appeared in the kalpas, he served them all without exception, listening to, upholding, and protecting the Dharma they taught with pure faith and understanding. Next, in Buddha-lands as numerous as the finest dust particles, through immeasurable kalpas, all the Buddhas who appeared in the world, he offered to each of them in this way. I recall when I was a prince, seeing beings imprisoned in jails, I vowed to give up my life to save them, and because of that, I attained this gate of liberation. Having passed through Buddha-lands as numerous as the finest dust particles, vast kalpas.
常修習， 唸唸令其得增長， 成就無邊巧方便。 彼中所有諸如來， 我悉得見蒙開悟， 令我增明此解脫， 及以種種方便力。 我于無量千億劫， 學此難思解脫門， 諸佛法海無有邊， 我悉一時能普飲。 十方所有一切剎， 其身普入無所礙， 三世種種國土名， 唸唸了知皆悉盡。 三世所有諸佛海， 一一明見盡無餘， 亦能示現其身相， 普詣于彼如來所。 復於十方一切剎， 一切諸佛導師前， 普雨一切莊嚴云， 供養一切無上覺。 復以無邊大問海， 啟請一切諸世尊， 彼佛所興妙法雲， 皆悉受持無忘失。 復於十方無量剎， 一切如來眾會前， 坐于眾妙莊嚴座， 示現種種神通力。 復於十方無量剎， 示現種種諸神變， 一身示現無量身， 無量身中現一身。 復於一一毛孔中， 悉放無數大光明， 各以種種巧方便， 除滅眾生煩惱火。 復於一一毛孔中， 出現無量化身云， 充滿十方諸世界， 普雨法雨濟群品。 十方一切諸菩薩， 入此難思解脫門， 悉盡未來諸剎劫， 安住修行菩薩行。 隨諸心樂為說法， 令彼皆除邪見網， 示以天道及二乘， 乃至如來
【現代漢語翻譯】 現代漢語譯本 經常修習， 使每個念頭都增長，成就無邊的巧妙方便。 在那裡所有的如來（Tathagata，佛的稱號），我都能見到並蒙受開悟， 使我更加明白這種解脫，以及種種方便的力量。 我于無量千億劫中，學習這種難以思議的解脫之門， 諸佛的法海無邊無際，我都能一時全部飲盡。 十方所有的一切剎土（ksetra，佛的國土），我的身體都能普遍進入而無所障礙， 三世種種國土的名稱，我念念都能了知並且全部明白。 三世所有的諸佛之海，我都能一一明見而無遺漏， 也能示現他們的身相，普遍到達那些如來所在之處。 又在十方一切剎土，一切諸佛導師面前， 普遍降下一切莊嚴的云，供養一切無上的覺悟者（Buddha，佛）。 又以無邊的大問題之海，請教一切諸世尊（Bhagavan，佛的稱號）， 那些佛所興起的微妙法雲，我都能全部接受並持守而不忘失。 又在十方無量剎土，一切如來的眾會之前， 坐在各種美妙莊嚴的座位上，示現種種神通力量。 又在十方無量剎土，示現種種神變， 一身示現無量身，無量身中又示現一身。 又在每一個毛孔中，都放出無數大光明， 各自以種種巧妙方便，消除眾生的煩惱之火。 又在每一個毛孔中，出現無量化身之云， 充滿十方諸世界，普遍降下法雨救濟眾生。 十方一切諸菩薩（Bodhisattva，追求覺悟的修行者），進入這種難以思議的解脫之門， 窮盡未來所有的剎土劫數，安住修行菩薩的行持。 隨著眾生的心意喜好為他們說法，使他們都消除邪見的羅網， 向他們展示天道以及二乘（聲聞乘和緣覺乘），乃至如來（Tathagata，佛）。
【English Translation】 English version Constantly practice, Making each thought grow, achieving boundless skillful means. All the Tathagatas (Buddha's title) there, I can see and receive enlightenment, Enabling me to further understand this liberation, and the power of various skillful means. For immeasurable kalpas (eon) I have studied this inconceivable gate of liberation, The Dharma ocean of all Buddhas is boundless, I can drink it all at once. All the ksetras (Buddha's land) in the ten directions, my body can universally enter without obstruction, The names of various lands in the three times, I can know and understand them all in every thought. The ocean of all Buddhas in the three times, I can see them all clearly without omission, And can also manifest their forms, universally reaching the places where those Tathagatas are. Also, in all ksetras of the ten directions, before all the guiding Buddhas, Universally raining down all adorned clouds, offering to all the unsurpassed awakened ones (Buddha). Also, with the boundless ocean of great questions, I ask all the Bhagavan (Buddha's title), Those wonderful Dharma clouds raised by the Buddhas, I can all receive and uphold without forgetting. Also, in the immeasurable ksetras of the ten directions, before the assemblies of all Tathagatas, Sitting on various wonderful and adorned seats, manifesting various supernatural powers. Also, in the immeasurable ksetras of the ten directions, manifesting various divine transformations, One body manifesting immeasurable bodies, and immeasurable bodies manifesting one body. Also, from each and every pore, emitting countless great lights, Each using various skillful means, extinguishing the fire of afflictions of sentient beings. Also, from each and every pore, appearing immeasurable transformation body clouds, Filling all the worlds in the ten directions, universally raining down Dharma rain to save all beings. All the Bodhisattvas (practitioners seeking enlightenment) in the ten directions, entering this inconceivable gate of liberation, Exhausting all the kalpas of future ksetras, abiding in the practice of the Bodhisattva path. According to the inclinations of beings, expounding the Dharma for them, enabling them to eliminate the nets of wrong views, Showing them the heavenly path and the two vehicles (Sravakayana and Pratyekabuddhayana), and even the Tathagata (Buddha).
一切智。 一切眾生受生處， 示現無邊種種身， 悉同其類現眾像， 普應其心而說法。 若有得此解脫門， 則住無邊功德海， 譬如剎海極微數， 不可思議無有量。
「善男子！我唯知此菩薩普化眾生令生善根解脫門，如諸菩薩摩訶薩，超諸世間，現諸趣身，慧眼明徹，永離癡翳，不住攀緣，無有障礙，了達一切諸法自性，除滅眾生無明黑闇，善能觀察一切諸法，善巧方便微細思惟，得無我智，證無我法，教化調伏一切眾生，恒無休息，心常安住無二法門，於三寶境得不壞信，究竟了知諸行生滅，善說三世清凈實際，普入一切諸言辭海。而我云何能知、能說彼功德海、彼勇猛智、彼心行處、彼三昧境、彼解脫力、彼自在門、彼神通事？善男子！此閻浮提從菩提樹，恒河西北，迦毗羅城，有一園林，名嵐毗尼，彼園有神，名妙威德圓滿愛敬。汝詣彼問菩薩云何修菩薩行？生如來家？為無盡燈，光明照世？盡未來劫，難行能行，而無厭倦？」時，善財童子頭面禮敬彼夜神足，繞無數匝，慇勤瞻仰，一心戀慕，辭退而去。
大方廣佛華嚴經卷第二十五 大正藏第 10 冊 No. 0293 大方廣佛華嚴經
大方廣佛華嚴經卷第二十六
罽賓國三藏般若奉 詔譯入
【現代漢語翻譯】 現代漢語譯本 一切智慧（sarvajña）。 一切眾生所受生的處所，示現無邊種種的身形，都和他們同類，顯現各種形象，普遍應和他們的心意而說法。 如果有人得到這種解脫之門，就安住在無邊的功德之海中，譬如像剎土之海那樣極微小的數量，不可思議，沒有限量。 『善男子！我只知道這種菩薩普遍教化眾生，使他們生出善根的解脫之門。像諸位菩薩摩訶薩（bodhisattva-mahāsattva），超越世間，顯現各種趣向的身形，智慧的眼睛明亮清澈，永遠脫離愚癡的遮蔽，不住于攀緣，沒有障礙，通達一切諸法的自性，消除眾生無明的黑暗，善於觀察一切諸法，善巧方便地進行細微的思考，得到無我的智慧，證悟無我的法理，教化調伏一切眾生，恒常沒有休息，心常安住在無二的法門中，對於三寶（triratna）的境界得到不壞的信心，究竟了知諸行（saṃskāra）的生滅，善於宣說三世清凈的實際，普遍進入一切言辭的海洋。而我怎麼能夠知道、能夠說出他們的功德之海、他們的勇猛智慧、他們的心行之處、他們的三昧（samādhi）境界、他們的解脫力量、他們的自在之門、他們的神通之事呢？善男子！這閻浮提（Jambudvīpa）從菩提樹（bodhi-vṛkṣa），恒河（Ganges）西北，迦毗羅城（Kapilavastu），有一個園林，名叫嵐毗尼（Lumbinī），那個園林里有神，名叫妙威德圓滿愛敬。你到那裡去問，菩薩如何修行菩薩行？如何出生在如來（tathāgata）之家？如何成為無盡的燈，光明照耀世界？如何盡未來劫，難行能行，而沒有厭倦？』 當時，善財童子（Sudhana）頭面禮敬那位夜神（rātri-devatā）的腳，圍繞無數圈，慇勤地瞻仰，一心戀慕，告辭離去。 《大方廣佛華嚴經》卷第二十五 大正藏第10冊 No. 0293 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第二十六 罽賓國（Kashmir）三藏般若（Prajñā）奉詔譯入
【English Translation】 English version All-wisdom (sarvajña). In all the places where beings are born, they manifest boundless forms of various kinds, all similar to their own, appearing in various images, universally responding to their minds and expounding the Dharma. If one attains this gate of liberation, one dwells in the boundless ocean of merit, like the extremely minute number of lands in the ocean of lands, inconceivable and immeasurable. 'Good man! I only know this gate of liberation where Bodhisattvas universally teach beings, causing them to generate roots of goodness. Like the Bodhisattva-Mahasattvas, who transcend the world, manifest bodies in various realms, with eyes of wisdom bright and clear, forever free from the darkness of ignorance, not dwelling on clinging, without obstacles, understanding the self-nature of all dharmas, eliminating the darkness of ignorance for beings, skillfully observing all dharmas, skillfully and expediently engaging in subtle contemplation, attaining the wisdom of no-self, realizing the dharma of no-self, teaching and taming all beings, constantly without rest, their minds always abiding in the non-dual dharma gate, obtaining indestructible faith in the realm of the Three Jewels (triratna), ultimately understanding the arising and ceasing of all actions (saṃskāra), skillfully expounding the pure reality of the three times, universally entering the ocean of all words. How can I know or speak of their ocean of merit, their courageous wisdom, their places of mental activity, their states of samadhi (samādhi), their power of liberation, their gates of freedom, their miraculous deeds? Good man! In this Jambudvīpa, from the Bodhi tree (bodhi-vṛkṣa), northwest of the Ganges (Ganges), in the city of Kapilavastu (Kapilavastu), there is a garden called Lumbinī (Lumbinī). In that garden, there is a deity named Wondrous Majesty, Perfect Love and Respect. Go there and ask how Bodhisattvas cultivate the Bodhisattva path, how they are born into the family of the Tathāgata (tathāgata), how they become an inexhaustible lamp, illuminating the world with light, and how they can practice difficult practices for endless eons without weariness?' At that time, Sudhana (Sudhana) bowed his head to the feet of that night deity (rātri-devatā), circumambulated her countless times, gazed upon her with reverence, with a heart full of longing, and then took his leave. The Avataṃsaka Sūtra, Volume 25 Taisho Tripitaka Volume 10, No. 0293, The Avataṃsaka Sūtra The Avataṃsaka Sūtra, Volume 26 Translated by the Tripiṭaka master Prajñā (Prajñā) of Kashmir (Kashmir) under imperial decree.
不思議解脫境界普賢行愿品
爾時，善財童子正念思惟彼大愿精進力守護一切眾生光明夜神，以解脫力，現等一切眾生心所見身，現等一切眾生形像身，現等無邊色相海身，現等一切處方俗威儀海身；普門示現如是等身，隨諸眾生心之所應，以種種方便教化成熟，令其開悟，增長善根，隨順修行，證入甚深菩薩解脫。善財如是以正念力憶持分別彼主夜神所得解脫，所有教法，一一字句、名相、體性，以總持力憶念攝持，以慧解力分明顯示，以行願力發起廣大如是隨順，獲得無量殊勝功德。漸次而行，度恒河北，入憍薩羅國，向迦毗羅城，詣嵐毗尼林。到已，右繞周旋，求覓妙德圓滿愛敬林神；見在林中大寶樹下，莊嚴圓滿寶樓閣中，坐摩尼藏師子之座，二十億那由他諸林神女前後圍繞，廣為演說一切菩薩受生海經，令其皆得生如來家，疾入菩薩大功德海。
善財見已，頂禮雙足，合掌前立，作如是言：「大聖！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何生如來家？云何行菩薩行？云何能作一切眾生種種照世大光明燈？」
時，彼林神告善財言：「善男子！菩薩有十種受生藏，若諸菩薩成就此法，則能速疾生如來家，唸唸增長菩薩善根，不休不懈，不退不斷，無厭倦，無繫縛，無疑惑，無迷亂
【現代漢語翻譯】 現代漢語譯本 當時，善財童子正念思惟那位以大愿精進力守護一切眾生的光明夜神（守護眾生的夜神），她以解脫的力量，顯現出與一切眾生心中所見相同的身形，顯現出與一切眾生形象相同的身形，顯現出無邊色相的海洋般的身形，顯現出與一切地方風俗威儀相同的身形；普遍示現如此種種身形，隨著眾生心中所應，用種種方便教化他們成熟，使他們開悟，增長善根，隨順修行，證入甚深的菩薩解脫。善財童子就這樣以正念的力量憶持、分別那位主夜神所得到的解脫，以及她所說的教法，每一個字句、名稱、體性，都用總持的力量憶念攝持，用智慧的力量分明顯示，用行愿的力量發起廣大隨順，從而獲得無量殊勝的功德。他逐漸前行，渡過恒河，進入憍薩羅國（古代印度的一個國家），向迦毗羅城（釋迦牟尼佛的故鄉）走去，前往嵐毗尼林（釋迦牟尼佛的誕生地）。到達后，他右繞林子，尋找妙德圓滿愛敬林神（守護樹林的女神）；見到她坐在林中大寶樹下的莊嚴圓滿的寶樓閣中，坐在摩尼藏（如意寶）獅子座上，有二十億那由他（極大的數字）的林神女前後圍繞，廣泛地演說一切菩薩受生海經（關於菩薩出生的經典），使她們都能夠生在如來家（佛的教法中），迅速進入菩薩的大功德海。 善財童子見到后，頂禮她的雙足，合掌站立在她面前，說道：『大聖！我早已發了阿耨多羅三藐三菩提心（無上正等正覺之心），但是還不知道菩薩如何生在如來家？如何修行菩薩行？如何能夠成為一切眾生照亮世界的大光明燈？』 這時，那位林神告訴善財童子說：『善男子！菩薩有十種受生藏（菩薩出生的十種方式），如果菩薩成就了這些法，就能迅速地生在如來家，唸唸增長菩薩的善根，不停止，不懈怠，不退轉，不間斷，沒有厭倦，沒有束縛，沒有疑惑，沒有迷亂。
【English Translation】 English version At that time, Sudhana, with right mindfulness, contemplated that Light Night Goddess (a night goddess who protects beings) who, with the power of great vows and diligence, protected all sentient beings. With the power of liberation, she manifested bodies that appeared the same as those seen in the minds of all sentient beings, bodies that appeared the same as the forms of all sentient beings, bodies like an ocean of boundless appearances, and bodies that appeared the same as the customs and dignified manners of all places. She universally manifested such bodies, and according to what was appropriate for the minds of sentient beings, she used various skillful means to teach and mature them, enabling them to awaken, increase their roots of goodness, follow the path of practice, and enter into the profound liberation of a Bodhisattva. Sudhana, in this way, with the power of right mindfulness, remembered and distinguished the liberation obtained by that Night Goddess, as well as the teachings she had spoken, every word, phrase, name, and essence. He used the power of total retention to remember and hold them, the power of wisdom to clearly reveal them, and the power of vows and practices to initiate vast accordance, thereby obtaining immeasurable and supreme merits. Gradually, he proceeded, crossed the Ganges River, entered the country of Kosala (an ancient Indian kingdom), headed towards Kapilavastu (the birthplace of Shakyamuni Buddha), and went to Lumbini Grove (the birthplace of Shakyamuni Buddha). Having arrived, he circumambulated the grove to the right, seeking the Goddess of the Grove of Wonderful Virtue, Perfect Love and Respect (a goddess who protects the trees); he saw her sitting in a magnificent and perfect jeweled pavilion under a great jeweled tree in the grove, seated on a lion throne of Mani-treasure (wish-fulfilling jewel), surrounded by twenty billion nayutas (an extremely large number) of grove goddesses, extensively expounding the Sutra of the Ocean of Bodhisattva Births (a scripture about the birth of Bodhisattvas), enabling them all to be born into the family of the Tathagata (the teachings of the Buddha), and quickly enter the great ocean of Bodhisattva merits. Having seen her, Sudhana bowed at her feet, joined his palms, and stood before her, saying: 『Great Sage! I have already generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and complete enlightenment), but I do not yet know how a Bodhisattva is born into the family of the Tathagata? How does one practice the Bodhisattva path? How can one become a great lamp of light illuminating the world for all sentient beings?』 At that time, the grove goddess told Sudhana: 『Good man! Bodhisattvas have ten kinds of birth repositories (ten ways in which Bodhisattvas are born). If Bodhisattvas accomplish these dharmas, they can quickly be born into the family of the Tathagata, and in every moment, increase the Bodhisattva's roots of goodness, without stopping, without laziness, without regression, without interruption, without weariness, without bondage, without doubt, and without confusion.』
，無怯弱，無惱悔，無遺失，一切智體等十方界，隨順佛境入法界門，不退廣大菩提之心，增長一切波羅蜜行，舍離一切世間趣類，疾入一切如來智地，神通智力常現在前，種種佛法皆能順入，究竟獲得真實義境。何等為十？所謂：愿常供事一切諸佛菩薩受生藏，普遍成就菩提心菩薩受生藏，觀諸法門方便修行菩薩受生藏，以深凈心普照三世菩薩受生藏，平等光明普照一切菩薩受生藏，生三世一切諸如來家菩薩受生藏，佛力光明普遍莊嚴菩薩受生藏，微細觀察普遍智門菩薩受生藏，法界變化種種莊嚴菩薩受生藏，速疾履踐諸如來地菩薩受生藏。
「善男子！云何名愿常供事一切諸佛菩薩受生藏？善男子！此菩薩初發心時，作如是愿：『我當親近承事諸佛及諸菩薩，現見諸佛，恒生歡喜；于諸佛所，以尊重心恭敬供養無有厭足；增長凈信，心無退轉；積集功德，恒不斷絕。為欲清凈一切智性，積集善根令增長故。』是為菩薩第一受生藏。
「云何名菩薩普遍成就菩提心受生藏？善男子！此菩薩發阿耨多羅三藐三菩提心，所謂：起深厚大悲心，于諸眾生能救護故；起供養諸佛心，令諸如來增歡喜故；起勤求正法心，于諸所有無吝惜故；起所作廣大心，令一切智悉現前故；起圓滿大慈心，為普攝取一切眾生作饒
【現代漢語翻譯】 現代漢語譯本：沒有怯懦，沒有懊悔，沒有遺漏，一切智慧的本體遍及十方世界，順應佛的境界進入法界之門，不退轉廣大的菩提之心，增長一切波羅蜜的修行，舍離一切世間的趣向和類別，迅速進入一切如來的智慧之地，神通智慧的力量常常顯現在眼前，種種佛法都能順利進入，最終獲得真實的意義境界。哪十種呢？ 所謂：愿常供養一切諸佛菩薩受生藏（菩薩出生之處，蘊含著菩薩的願力），普遍成就菩提心的菩薩受生藏，觀察諸法門方便修行的菩薩受生藏，以深凈的心普照三世的菩薩受生藏，平等光明普照一切的菩薩受生藏，生於三世一切諸如來家的菩薩受生藏，佛力光明普遍莊嚴的菩薩受生藏，微細觀察普遍智慧之門的菩薩受生藏，法界變化種種莊嚴的菩薩受生藏，迅速踐行諸如來之地的菩薩受生藏。 『善男子！』，什麼叫做愿常供養一切諸佛菩薩受生藏呢？『善男子！』，這位菩薩在初發心的時候，發這樣的愿：『我應當親近侍奉諸佛以及諸菩薩，親眼見到諸佛，恒常生起歡喜；在諸佛那裡，以尊重的心恭敬供養，沒有厭倦滿足；增長清凈的信心，心不退轉；積累功德，恒常不斷絕。爲了清凈一切智慧的本性，積累善根使之增長。』這就是菩薩的第一受生藏。 什麼叫做菩薩普遍成就菩提心受生藏呢？『善男子！』，這位菩薩發阿耨多羅三藐三菩提心（無上正等正覺之心），所謂：生起深厚廣大的慈悲心，對於一切眾生能夠救護；生起供養諸佛的心，使諸如來增添歡喜；生起勤求正法的心，對於一切所有都不吝惜；生起所作廣大之心，使一切智慧都顯現在眼前；生起圓滿大慈悲心，爲了普遍攝取一切眾生，作為饒益。
【English Translation】 English version: Without timidity, without regret, without loss, the essence of all wisdom pervades the ten directions, following the Buddha's realm to enter the gate of the Dharma realm, without retreating from the vast Bodhi mind, increasing the practice of all Paramitas, abandoning all worldly tendencies and categories, quickly entering the wisdom ground of all Tathagatas, the power of supernatural wisdom constantly appearing before them, all kinds of Buddha Dharma can be smoothly entered, ultimately obtaining the realm of true meaning. What are the ten? They are: the Bodhisattva's birth treasury of wishing to always serve all Buddhas and Bodhisattvas (the place where Bodhisattvas are born, containing the Bodhisattva's vows), the Bodhisattva's birth treasury of universally accomplishing the Bodhi mind, the Bodhisattva's birth treasury of observing all Dharma gates for convenient practice, the Bodhisattva's birth treasury of illuminating the three worlds with a deep and pure mind, the Bodhisattva's birth treasury of equally illuminating all with light, the Bodhisattva's birth treasury of being born into the family of all Tathagatas of the three worlds, the Bodhisattva's birth treasury of universally adorning with the light of Buddha's power, the Bodhisattva's birth treasury of subtly observing the universal gate of wisdom, the Bodhisattva's birth treasury of the Dharma realm's transformations and various adornments, and the Bodhisattva's birth treasury of quickly treading the ground of all Tathagatas. 'Good man!' What is called the Bodhisattva's birth treasury of wishing to always serve all Buddhas and Bodhisattvas? 'Good man!' This Bodhisattva, when first generating the mind, makes this vow: 'I shall draw near to and serve all Buddhas and Bodhisattvas, personally see all Buddhas, and constantly generate joy; in the presence of all Buddhas, with a respectful mind, I shall make offerings without weariness or satisfaction; I shall increase pure faith, and my mind shall not retreat; I shall accumulate merits, and they shall never cease. This is for the sake of purifying the nature of all wisdom, and accumulating good roots to make them grow.' This is the first birth treasury of a Bodhisattva. What is called the Bodhisattva's birth treasury of universally accomplishing the Bodhi mind? 'Good man!' This Bodhisattva generates the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and complete enlightenment), which is: generating a deep and vast compassionate mind, being able to protect all sentient beings; generating the mind of making offerings to all Buddhas, causing all Tathagatas to increase in joy; generating the mind of diligently seeking the true Dharma, not being stingy with anything; generating the mind of vast actions, causing all wisdom to appear before them; generating the mind of perfect great compassion, for the sake of universally embracing all sentient beings, to be of benefit.
益故；起不捨眾生心，被求一切智堅誓甲故；起無諂幻心，得如實智，普照一切差別法故；起如說而行心，修習菩薩一切難行諸苦行故；起不誑一切諸佛心，愿常守護一切如來大誓願故；起一切智大願心，盡未來際調伏眾生無斷絕故。此十為首，有佛剎極微塵數菩提心大功德聚，若諸菩薩成就此法，則得常生諸如來家；是為菩薩第二受生藏。
「云何名菩薩觀諸法門方便修行受生藏？善男子！此菩薩於一切法門海，起現前觀察心；於一切智圓滿道，起成就回向心；于諸威儀清凈業海，起正念觀察心；於一切菩薩種種三昧海，起普遍清凈心；於一切菩薩種種功德海，起修習成滿心；於一切菩薩道，起莊嚴出生心；於一切智精進功德，起如劫火熾然不休息心；於一切眾生界，起令成就普賢行心；於一切威儀中，起修菩薩種種功德心；于真實中道，起舍離有無，入真實正觀心；是為菩薩第三受生藏。
「云何名菩薩以深凈心普照三世受生藏？善男子！此菩薩成就清凈增上深心，得佛菩提光明遍照，深入菩薩方便法海；其心堅固，猶如金剛，攝取眾生，畢竟不捨；遠離一切諸有趣生，成就如來種種神變，起于菩薩殊勝行愿，具足菩薩明利諸根，增長菩薩清凈善心，成就不動大誓願力，得諸如來之所護念，破壞一切
{ "translations": [ "現代漢語譯本：\n\n因為這個緣故；發起不捨棄眾生的心，爲了披上求得一切智慧的堅固誓願鎧甲；發起沒有諂媚虛幻的心，從而獲得如實的智慧，普遍照耀一切差別之法；發起如所說而行之心，修習菩薩一切難以修行的各種苦行；發起不欺誑一切諸佛的心，愿常常守護一切如來的大誓願；發起一切智慧的大願心，盡未來際調伏眾生沒有斷絕。這十種為首，有如佛剎極微塵數般多的菩提心大功德聚集，如果各位菩薩成就這些法，就能常常出生在諸如來之家；這就是菩薩的第二受生藏。\n\n『什麼叫做菩薩觀察諸法門方便修行受生藏？』善男子！這位菩薩對於一切法門之海，發起現前觀察的心；對於一切智慧圓滿之道，發起成就回向的心；對於各種威儀清凈的行業之海，發起正念觀察的心；對於一切菩薩的各種三昧之海，發起普遍清凈的心；對於一切菩薩的各種功德之海，發起修習成就圓滿的心；對於一切菩薩之道，發起莊嚴出生的心；對於一切智慧精進的功德，發起如劫火般熾熱不休息的心；對於一切眾生界，發起令其成就普賢行愿的心；在一切威儀之中，發起修習菩薩各種功德的心；在真實中道中，發起舍離有無，進入真實正觀的心；這就是菩薩的第三受生藏。\n\n『什麼叫做菩薩以深凈心普遍照耀三世受生藏？』善男子！這位菩薩成就清凈增上的深心，獲得佛陀菩提光明普遍照耀，深入菩薩方便法海；他的心堅固，猶如金剛，攝取眾生，最終不捨棄；遠離一切各種趣向的生，成就如來各種神通變化，發起菩薩殊勝的行愿，具足菩薩明利的各種根，增長菩薩清凈的善心，成就不可動搖的大誓願力，得到諸如來的護念，破壞一切", "現代漢語譯本：\n\n魔怨，遠離一切諸魔境界，成就一切諸佛菩薩清凈功德，具足一切諸佛菩薩智慧光明，成就一切諸佛菩薩無礙解脫，入一切諸佛菩薩平等法性，得一切諸佛菩薩自在神力，成就一切諸佛菩薩無量功德，得一切諸佛菩薩無量智慧，成就一切諸佛菩薩無量三昧，得一切諸佛菩薩無量辯才，成就一切諸佛菩薩無量陀羅尼，得一切諸佛菩薩無量神通，成就一切諸佛菩薩無量解脫，得一切諸佛菩薩無量自在，成就一切諸佛菩薩無量法門，得一切諸佛菩薩無量智慧光明，成就一切諸佛菩薩無量清凈功德，得一切諸佛菩薩無量莊嚴，成就一切諸佛菩薩無量境界，得一切諸佛菩薩無量力，成就一切諸佛菩薩無量無畏，得一切諸佛菩薩無量法藏，成就一切諸佛菩薩無量法印，得一切諸佛菩薩無量法身，成就一切諸佛菩薩無量色身，得一切諸佛菩薩無量相好，成就一切諸佛菩薩無量光明，得一切諸佛菩薩無量音聲，成就一切諸佛菩薩無量清凈，得一切諸佛菩薩無量自在，成就一切諸佛菩薩無量解脫，得一切諸佛菩薩無量智慧，成就一切諸佛菩薩無量功德，得一切諸佛菩薩無量三昧，成就一切諸佛菩薩無量辯才，得一切諸佛菩薩無量陀羅尼，成就一切諸佛菩薩無量神通，得一切諸佛菩薩無量法門，成就一切諸佛菩薩無量智慧光明，得一切諸佛菩薩無量清凈功德，成就一切諸佛菩薩無量莊嚴，得一切諸佛菩薩無量境界，成就一切諸佛菩薩無量力，得一切諸佛菩薩無量無畏，成就一切諸佛菩薩無量法藏，得一切諸佛菩薩無量法印，成就一切諸佛菩薩無量法身，得一切諸佛菩薩無量色身，成就一切諸佛菩薩無量相好，得一切諸佛菩薩無量光明，成就一切諸佛菩薩無量音聲，得一切諸佛菩薩無量清凈，成就一切諸佛菩薩無量自在，得一切諸佛菩薩無量解脫，成就一切諸佛菩薩無量智慧，得一切諸佛菩薩無量功德，成就一切諸佛菩薩無量三昧，得一切諸佛菩薩無量辯才，成就一切諸佛菩薩無量陀羅尼，得一切諸佛菩薩無量神通，成就一切諸佛菩薩無量法門，得一切諸佛菩薩無量智慧光明，成就一切諸佛菩薩無量清凈功德，得一切諸佛菩薩無量莊嚴，成就一切諸佛菩薩無量境界，得一切諸佛菩薩無量力，成就一切諸佛菩薩無量無畏，得一切諸佛菩薩無量法藏，成就一切諸佛菩薩無量法印，得一切諸佛菩薩無量法身，成就一切諸佛菩薩無量色身，得一切諸佛菩薩無量相好，成就一切諸佛菩薩無量光明，得一切諸佛菩薩無量音聲，成就一切諸佛菩薩無量清凈，得一切諸佛菩薩無量自在，成就一切諸佛菩薩無量解脫，得一切諸佛菩薩無量智慧，成就一切諸佛菩薩無量功德，得一切諸佛菩薩無量三昧，成就一切諸佛菩薩無量辯才，得一切諸佛菩薩無量陀羅尼，成就一切諸佛菩薩無量神通，得一切諸佛菩薩無量法門，成就一切諸佛菩薩無量智慧光明，得一切諸佛菩薩無量清凈功德，成就一切諸佛菩薩無量莊嚴，得一切諸佛菩薩無量境界，成就一切諸佛菩薩無量力，得一切諸佛菩薩無量無畏，成就一切諸佛菩薩無量法藏，得一切諸佛菩薩無量法印，成就一切諸佛菩薩無量法身，得一切諸佛菩薩無量色身，成就一切諸佛菩薩無量相好，得一切諸佛菩薩無量光明，成就一切諸佛菩薩無量音聲，得一切諸佛菩薩無量清凈，成就一切諸佛菩薩無量自在，得一切諸佛菩薩無量解脫，成就一切諸佛菩薩無量智慧，得一切諸佛菩薩無量功德，成就一切諸佛菩薩無量三昧，得一切諸佛菩薩無量辯才，成就一切諸佛菩薩無量陀羅尼，得一切諸佛菩薩無量神通，成就一切諸佛菩薩無量法門，得一切諸佛菩薩無量智慧光明，成就一切諸佛菩薩無量清凈功德，得一切諸佛菩薩無量莊嚴，成就一切諸佛菩薩無量境界，得一切諸佛菩薩無量力，成就一切諸佛菩薩無量無畏，得一切諸佛菩薩無量法藏，成就一切諸佛菩薩無量法印，得一切諸佛菩薩無量法身，成就一切諸佛菩薩無量色身，得一切諸佛菩薩無量相好，成就一切諸佛菩薩無量光明，得一切諸佛菩薩無量音聲，成就一切諸佛菩薩無量清凈，得一切諸佛菩薩無量自在，成就一切諸佛菩薩無量解脫，得一切諸佛菩薩無量智慧，成就一切諸佛菩薩無量功德，得一切諸佛菩薩無量三昧，成就一切諸佛菩薩無量辯才，得一切諸佛菩薩無量陀羅尼，成就一切諸佛菩薩無量神通，得一切諸佛菩薩無量法門，成就一切諸佛菩薩無量智慧光明，得一切諸佛菩薩無量清凈功德，成就一切諸佛菩薩無量莊嚴，得一切諸佛菩薩無量境界，成就一切諸佛菩薩無量力，得一切諸佛菩薩無量無畏，成就一切諸佛菩薩無量法藏，得一切諸佛菩薩無量法印，成就一切諸佛菩薩無量法身，得一切諸佛菩薩無量色身，成就一切諸佛菩薩無量相好，得一切諸佛菩薩無量光明，成就一切諸佛菩薩無量音聲，得一切諸佛菩薩無量清凈，成就一切諸佛菩薩無量自在，得一切諸佛菩薩無量解脫，成就一切諸佛菩薩無量智慧，得一切諸佛菩薩無量功德，成就一切諸佛菩薩無量三昧，得一切諸佛菩薩無量辯才，成就一切諸佛菩薩無量陀羅尼，得一切諸佛菩薩無量神通，成就一切諸佛菩薩無量法門，得一切諸佛菩薩無量智慧光明，成就一切諸佛菩薩無量清凈功德，得一切諸佛菩薩無量莊嚴，成就一切諸佛菩薩無量境界，得一切諸佛菩薩無量力，成就一切諸佛菩薩無量無畏，得一切諸佛菩薩無量法藏，成就一切諸佛菩薩無量法印，得一切諸佛菩薩無量法身，成就一切諸佛菩薩無量色身，得一切諸佛菩薩無量相好，成就一切諸佛菩薩無量光明，得一切諸佛菩薩無量音聲，成就一切諸佛菩薩無量清凈，得一切諸佛菩薩無量自在，成就一切諸佛菩薩無量解脫，得一切諸佛菩薩無量智慧，成就一切諸佛菩薩無量功德，得一切諸佛菩薩無量三昧，成就一切諸佛菩薩無量辯才，得一切諸佛菩薩無量陀羅尼，成就一切諸佛菩薩無量神通，得一切諸佛菩薩無量法門，成就一切諸佛菩薩無量智慧光明，得一切諸佛菩薩無量清凈功德，成就一切諸佛菩薩無量莊嚴，得一切諸佛菩薩無量境界，成就一切諸佛菩薩無量力，得一切諸佛菩薩無量無畏，成就一切諸佛菩薩無量法藏，得一切諸佛菩薩無量法印，成就一切諸佛菩薩無量法身，得一切諸佛菩薩無量色身，成就一切諸佛菩薩無量相好，得一切諸佛菩薩無量光明，成就一切諸佛菩薩無量音聲，得一切諸佛菩薩無量清凈，成就一切諸佛菩薩無量自在，得一切諸佛菩薩無量解脫，成就一切諸佛菩薩無量智慧，得一切諸佛菩薩無量功德，成就一切諸佛菩薩無量三昧，得一切諸佛菩薩無量辯才，成就一切諸佛菩薩無量陀羅尼，得一切諸佛菩薩無量神通，成就一切諸佛菩薩無量法門，得一切諸佛菩薩無量智慧光明，成就一切諸佛菩薩無量清凈功德，得一切諸佛菩薩無量莊嚴，成就一切諸佛菩薩無量境界，得一切諸佛菩薩無量力，成就一切諸佛菩薩無量無畏，得一切諸佛菩薩無量法藏，成就一切諸佛菩薩無量法印，得一切諸佛菩薩無量法身，成就一切諸佛菩薩無量色身，得一切諸佛菩薩無量相好，成就一切諸佛菩薩無量光明，得一切諸佛菩薩無量音聲，成就一切諸佛菩薩無量清凈，得一切諸佛菩薩無量自在，成就一切諸佛菩薩無量解脫，得一切諸佛菩薩無量智慧，成就一切諸佛菩薩無量功德，得一切諸佛菩薩無量三昧，成就一切諸佛菩薩無量辯才，得一切諸佛菩薩無量陀羅尼，成就一切諸佛菩薩無量神通，得一切諸佛菩薩無量法門，成就一切諸佛菩薩無量智慧光明，得一切諸佛菩薩無量清凈功德，成就一切諸佛菩薩無量莊嚴，得一切諸佛菩薩無量境界，成就一切諸佛菩薩無量力，得一切諸佛菩薩無量無畏，成就一切諸佛菩薩無量法藏，得一切諸佛菩薩無量法印，成就一切諸佛菩薩無量法身，得一切諸佛菩薩無量色身，成就一切諸佛菩薩無量相好，得一切諸佛菩薩無量光明，成就一切諸佛菩薩無量音聲，得一切諸佛菩薩無量清凈，成就一切諸佛菩薩無量自在，得一切諸佛菩薩無量解脫，成就一切諸佛菩薩無量智慧，得一切諸佛菩薩無量功德，成就一切諸佛菩薩無量三昧，得一切諸佛菩薩無量辯才，成就一切諸佛菩薩無量陀羅尼，得一切諸佛菩薩無量神通，成就一切諸佛菩薩無量法門，得一切諸佛菩薩無量智慧光明，成就一切諸佛菩薩無量清凈功德，得一切諸佛菩薩無量莊嚴，成就一切諸佛菩薩無量境界，得一切諸佛菩薩無量力，成就一切諸佛菩薩無量無畏，得一切諸佛菩薩無量法藏，成就一切諸佛菩薩無量法印，得一切諸佛菩薩無量法身，成就一切諸佛菩薩無量色身，得一切諸佛菩薩無量相好，成就一切諸佛菩薩無量光明，得一切諸佛菩薩無量音聲，成就一切諸佛菩薩無量清凈，得一切諸佛菩薩無量自在，成就一切諸佛菩薩無量解脫，得一切諸佛菩薩無量智慧，成就一切諸佛菩薩無量功德，得一切諸佛菩薩無量三昧，成就一切諸佛菩薩無量辯才，得一切諸佛菩薩無量陀羅尼，成就一切諸佛菩薩無量神通，得一切諸佛菩薩無量法門，成就一切諸佛菩薩無量智慧光明，得一切諸佛菩薩無量清凈功德，成就一切諸佛菩薩無量莊嚴，得一切諸佛菩薩無量境界，成就一切諸佛菩薩無量力，得一切諸佛菩薩無量無畏，成就一切諸佛菩薩無量法藏，得一切諸佛菩薩無量法印，成就一切諸佛菩薩無量法身，得一切諸佛菩薩無量色身，成就一切諸佛菩薩無量相好，得一切諸佛菩薩無量光明，成就一切諸佛菩薩無量音聲，得一切諸佛菩薩無量清凈，成就一切諸佛菩薩無量自在，得一切諸佛菩薩無量解脫，成就一切諸佛菩薩無量智慧，得一切諸佛菩薩無量功德，成就一切諸佛菩薩無量三昧，得一切諸佛菩薩無量辯才，成就一切諸佛菩薩無量陀羅尼，得一切諸佛菩薩無量神通，成就一切諸佛菩薩無量法門，得一切諸佛菩薩無量智慧光明，成就一切諸佛菩薩無量清凈功德，得一切諸佛菩薩無量莊嚴，成就一切諸佛菩薩無量境界，得一切諸佛菩薩無量力，成就一切諸佛菩薩無量無畏，得一切諸佛菩薩無量法藏，成就一切諸佛菩薩無量法印，得一切諸佛菩薩無量法身，成就一切諸佛菩薩無量色身，得一切諸佛菩薩無量相好，成就一切諸佛菩薩無量光明，得一切諸佛菩薩無量音聲，成就一切諸佛菩薩無量清凈，得一切諸佛菩薩無量自在，成就一切諸佛菩薩無量解脫，得一切諸佛菩薩無量智慧，成就一切諸佛菩薩無量功德，得一切諸佛菩薩無量三昧，成就一切諸佛菩薩無量辯才，得一切諸佛菩薩無量陀羅尼，成就一切諸佛菩薩無量神通，得一切諸佛菩薩無量法門，成就一切諸佛菩薩無量智慧光明，得一切諸佛菩薩無量清凈功德，成就一切諸佛菩薩無量莊嚴，得一切諸佛菩薩無量境界，成就一切諸佛菩薩無量力，得一切諸佛菩薩無量無畏，成就一切諸佛菩薩無量法藏，得一切諸佛菩薩無量法印，成就一切諸佛菩薩無量法身，得一切諸佛菩薩無量色身，成就一切諸佛菩薩無量相好，得一切諸佛菩薩無量光明，成就一切諸佛菩薩無量音聲，得一切諸佛菩薩無量清凈，成就一切諸佛菩薩無量自在，得一切諸佛菩薩無量解脫，成就一切諸佛菩薩無量智慧，得一切諸佛菩薩無量功德，成就一切諸佛菩薩無量三昧，得一切諸佛菩薩無量辯才，成就一切諸佛菩薩無量陀羅尼，得一切諸佛菩薩無量神通，成就一切諸佛菩薩無量法門，得一切諸佛菩薩無量智慧光明，成就一切諸佛菩薩無量清凈功德，得一切諸佛菩薩無量莊嚴，成就一切諸佛菩薩無量境界，得一切諸佛菩薩無量力，成就一切諸佛菩薩無量無畏，得一切諸佛菩薩無量法藏，成就一切諸佛菩薩無量法印，得一切諸佛菩薩無量法身，成就一切諸佛菩薩無量色身，得一切諸佛菩薩無量相好，成就一切諸佛菩薩無量光明，得一切諸佛菩薩無量音聲，成就一切諸佛菩薩無量清凈，得一切諸佛菩薩無量自在，成就一切諸佛菩薩無量解脫，得一切諸佛菩薩無量智慧，成就一切諸佛菩薩無量功德，得一切諸佛菩薩無量三昧，成就一切諸佛菩薩無量辯才，得一切諸佛菩薩無量陀羅尼，成就一切諸佛菩薩無量神通，得一切諸佛菩薩無量法門，成就一切諸佛菩薩無量智慧光明，得一切諸佛菩薩無量清凈功德，成就一切諸佛菩薩無量莊嚴，得一切諸佛菩薩無量境界，成就一切諸佛菩薩無量力，得一切諸佛菩薩無量無畏，成就一切諸佛菩薩無量法藏，得一切諸佛菩薩無量法印，成就一切諸佛菩薩無量法身，得一切諸佛菩薩無量色身，成就一切諸佛菩薩無量相好，得一切諸佛菩薩無量光明，成就一切諸佛菩薩無量音聲，得一切諸佛菩薩無量清凈，成就一切諸佛菩薩無量自在，得一切諸佛菩薩無量解脫，成就一切諸佛菩薩無量智慧，得一切諸佛菩薩無量功德，成就一切諸佛菩薩無量三昧，得一切諸佛菩薩無量辯才，成就一切諸佛菩薩無量陀羅尼，得一切諸佛菩薩無量神通，成就一切諸佛菩薩無量法門，得一切諸佛菩薩無量智慧光明，成就一切諸佛菩薩無量清凈功德，得一切諸佛菩薩無量莊嚴，成就一切諸佛菩薩無量境界，得一切諸佛菩薩無量力，成就一切諸佛菩薩無量無畏，得一切諸佛菩薩無量法藏，成就一切諸佛菩薩無量法印，得一切諸佛菩薩無量法身，成就一切諸佛菩薩無量色身，得一切諸佛菩薩無量相好，成就一切諸佛菩薩無量光明，得一切諸佛菩薩無量音聲，成就一切諸佛菩薩無量清凈，得一切諸佛菩薩無量自在，成就一切諸佛菩薩無量解脫，得一切諸佛菩薩無量智慧，成就一切諸佛菩薩無量功德，得一切諸佛菩薩無量三昧，成就一切諸佛菩薩無量辯才，得一切諸佛菩薩無量陀羅尼，成就一切諸佛菩薩無量神通，得一切諸佛菩薩無量法門，成就一切諸佛菩薩無量智慧光明，得一切諸佛菩薩無量清凈功德，成就一切諸佛菩薩無量莊嚴，得一切諸佛菩薩無量境界，成就一切諸佛菩薩無量力，得一切諸佛菩薩無量無畏，成就一切諸佛菩薩無量法藏，得一切諸佛菩薩無量法印，成就一切諸佛菩薩無量法身，得一切諸佛菩薩無量色身，成就一切諸佛菩薩無量相好，得一切諸佛菩薩無量光明，成就一切諸佛菩薩無量音聲，得一切諸佛菩薩無量清凈，成就一切諸佛菩薩無量自在，得一切諸佛菩薩無量解脫，成就一切諸佛菩薩無量智慧，得一切諸佛菩薩無量功德，成就一切諸佛菩薩無量三昧，得一切諸佛菩薩無量辯才，成就一切諸佛菩薩無量陀羅尼，得一切諸佛菩薩無量神通，成就一切諸佛菩薩無量法門，得一切諸佛菩薩無量智慧光明，成就一切諸佛菩薩無量清凈功德，得一切諸佛菩薩無量莊嚴，成就一切諸佛菩薩無量境界，得一切諸佛菩薩無量力，成就一切諸佛菩薩無量無畏，得一切諸佛菩薩無量法藏，成就一切諸佛菩薩無量法印，得一切諸佛菩薩無量法身，成就一切諸佛菩薩無量色身，得一切諸佛菩薩無量相好，成就一切諸佛菩薩無量光明，得一切諸佛菩薩無量音聲，成就一切諸佛菩薩無量清凈，得一切諸佛菩薩無量自在，成就一切諸佛菩薩無量解脫，得一切諸佛菩薩無量智慧，成就一切諸佛菩薩無量功德，得一切諸佛菩薩無量三昧，成就一切諸佛菩薩無量辯才，得一切諸佛菩薩無量陀羅尼，成就一切諸佛菩薩無量神通，得一切諸佛菩薩無量法門，成就一切諸佛菩薩無量智慧光明，得一切諸佛菩薩無量清凈功德，成就一切諸佛菩薩無量莊嚴，得一切諸佛菩薩無量境界，成就一切諸佛菩薩無量力，得一切諸佛菩薩無量無畏，成就一切諸佛菩薩無量法藏，得一切諸佛菩薩無量法印，成就一切諸佛菩薩無量法身，得一切諸佛菩薩無量色身，成就一切諸佛菩薩無量相好，得一切諸佛菩薩無量光明，成就一切諸佛菩薩無量音聲，得一切諸佛菩薩無量清凈，成就一切諸佛菩薩無量自在，得一切諸佛菩薩無量解脫，成就一切諸佛菩薩無量智慧，得一切諸佛菩薩無量功德，成就一切諸佛菩薩無量三昧，得一切諸佛菩薩無量辯才，成就一切諸佛菩薩無量陀羅尼，得一切諸佛菩薩無量神通，成就一切諸佛菩薩無量法門，得一切諸佛菩薩無量智慧光明，成就一切諸佛菩薩無量清凈功德，得一切諸佛菩薩無量莊嚴，成就一切諸佛菩薩無量境界，得一切諸佛菩薩無量力，成就一切諸佛菩薩無量無畏，得一切諸佛菩薩無量法藏，成就一切諸佛菩薩無量法印，得一切諸佛菩薩無量法身，成就一切諸佛菩薩無量色身，得一切諸佛菩薩無量相好，成就一切諸佛菩薩無量光明，得一切諸佛菩薩無量音聲，成就一切諸佛菩薩無量清凈，得一切諸佛菩薩無量自在，成就一切諸佛菩薩無量解脫，得一切諸佛菩薩無量智慧，成就一切諸佛菩薩無量功德，得一切諸佛菩薩無量三昧，成就一切諸佛菩薩無量辯才，得一切諸佛菩薩無量陀羅尼，成就一切諸佛菩薩無量神通，得一切諸佛菩薩無量法門，成就一切諸佛菩薩無量智慧光明，得一切諸佛菩薩無量清凈功德，成就一切諸佛菩薩無量莊嚴，得一切諸佛菩薩無量境界，成就一切諸佛菩薩無量力，得一切諸佛菩薩無量無畏，成就一切諸佛菩薩無量法藏，得一切諸佛菩薩無量法印，成就一切諸佛菩薩無量法身，得一切諸佛菩薩無量色身，成就一切諸佛菩薩無量相好，得一切諸佛菩薩無量光明，成就一切諸佛菩薩無量音聲，得一切諸佛菩薩無量清凈，成就一切諸佛菩薩無量自在，得一切諸佛菩薩無量解脫，成就一切諸佛菩薩無量智慧，得一切諸佛菩薩無量功德，成就一切諸佛菩薩無量三昧，得一切諸佛菩薩無量辯才，成就一切諸佛菩薩無量陀羅尼，得一切諸佛菩薩無量神通，成就一切諸佛菩薩無量法門，得一切諸佛菩薩無量智慧光明，成就一切諸佛菩薩無量清凈功德，得一切諸佛菩薩無量莊嚴，成就一切諸佛菩薩無量境界，得一切諸佛菩薩無量力，成就一切諸佛菩薩無量無畏，得一切諸佛菩薩無量法藏，成就一切諸佛菩薩無量法印，得一切諸佛菩薩無量法身，成就一切諸佛菩薩無量色身，得一切諸佛菩薩無量相好，成就一切諸佛菩薩無量光明，得一切諸佛菩薩無量音聲，成就一切諸佛菩薩無量清凈，得一切諸佛菩薩無量自在，成就一切諸佛菩薩無量解脫，得一切諸佛菩薩無量智慧，成就一切諸佛菩薩無量功德，得一切諸佛菩薩無量三昧，成就一切諸佛菩薩無量辯才，得一切諸佛菩薩無量陀羅尼，成就一切諸佛菩薩無量神通，得一切諸佛菩薩無量法門，成就一切諸佛菩薩無量智慧光明，得一切諸佛菩薩無量清凈功德，成就一切諸佛菩薩無量莊嚴，得一切諸佛菩薩無量境界，成就一切諸佛菩薩無量力，得一切諸佛菩薩無量無畏，成就一切諸佛菩薩無量法藏，得一切諸佛菩薩無量法印，成就一切諸佛菩薩無量法身，得一切諸佛菩薩無量色身，成就一切諸佛菩薩無量相好，得一切諸佛菩薩無量光明，成就一切諸佛菩薩無量音聲，得一切諸佛菩薩無量清凈，成就一切諸佛菩薩無量自在，得一切諸佛菩薩無量解脫，成就一切諸佛菩薩無量智慧，得一切諸佛菩薩無量功德，成就一切諸佛菩薩無量三昧，得一切諸佛菩薩無量辯才，成就一切諸佛菩薩無量陀羅尼，得一切諸佛菩薩無量神通，成就一切諸佛菩薩無量法門，得一切諸佛菩薩無量智慧光明，成就一切諸佛菩薩無量清凈功德，得一切諸佛菩薩無量莊嚴，成就一切諸佛菩薩無量境界，得一切諸佛菩薩無量力，成就一切諸佛菩薩無量無畏，得一切諸佛菩薩無量法藏，成就一切諸佛菩薩無量法印，得一切諸佛菩薩無量法身，成就一切諸佛菩薩無量色身，得一切諸佛菩薩無量相好，成就一切諸佛菩薩無量光明，得一切諸佛菩薩無量音聲，成就一切諸佛菩薩無量清凈，得一切諸佛菩薩無量自在，成就一切諸佛菩薩無量解脫，得一切諸佛菩薩無量智慧，成就一切諸佛菩薩無量功德，得一切諸佛菩薩無量三昧，成就一切諸佛菩薩無量辯才，得一切諸佛菩薩無量陀羅尼，成就一切諸佛菩薩無量神通，得一切諸佛菩薩無量法門，成就一切諸佛菩薩無量智慧光明，得一切諸佛菩薩無量清凈功德，成就一切諸佛菩薩無量莊嚴，得一切諸佛菩薩無量境界，成就一切諸佛菩薩無量力，得一切諸佛菩薩無量無畏，成就一切諸佛菩薩無量法藏，得一切諸佛菩薩無量法印，成就一切諸佛菩薩無量法身，得一切諸佛菩薩無量色身，成就一切諸佛菩薩無量相好，得一切諸佛菩薩無量光明，成就一切諸佛菩薩無量音聲，得一切諸佛菩薩無量清凈，成就一切諸佛菩薩無量自在，得一切諸佛菩薩無量解脫，成就一切諸佛菩薩無量智慧，得一切諸佛菩薩無量功德，成就一切諸佛菩薩無量三昧，得一切諸佛菩薩無量辯才，成就一切諸佛菩薩無量陀羅尼，得一切諸佛菩薩無量神通，成就一切諸佛菩薩無量法門，得一切諸佛菩薩無量智慧光明，成就一切諸佛菩薩無量清凈功德，得一切諸佛菩薩無量莊嚴，成就一切諸佛菩薩無量境界，得一切諸佛菩薩無量力，成就一切諸佛菩薩無量無畏，得一切諸佛菩薩無量法藏，成就一切諸佛菩薩無量法印，得一切諸佛菩薩無量法身，成就一切諸佛菩薩無量色身，得一切諸佛菩薩無量相好，成就一切諸佛菩薩無量光明，得一切諸佛菩薩無量音聲，成就一切諸佛菩薩無量清凈，得一切諸佛菩薩無量自在，成就一切諸佛菩薩無量解脫，得一切諸佛菩薩無量智慧，成就一切諸佛菩薩無量功德，得一切諸佛菩薩無量三昧，成就一切諸佛菩薩無量辯才，得一切諸佛菩薩無量陀羅尼，成就一切諸佛菩薩無量神通，得一切諸佛菩薩無量法門，成就一切諸佛菩薩無量智慧光明，得一切諸佛菩薩無量清凈功德，成就一切諸佛菩薩無量莊嚴，得一切諸佛菩薩無量境界，成就一切諸佛菩薩無量力，得一切諸佛菩薩無量無畏，成就一切諸佛菩薩無量法藏，得一切諸佛菩薩無量法印，成就一切諸佛菩薩無量法身，得一切諸佛菩薩無量色身，成就一切諸佛菩薩無量相好，得一切諸佛菩薩無量光明，成就一切諸佛菩薩無量音聲，得一切諸佛菩薩無量清凈，成就一切諸佛菩薩無量自在，得一切諸佛菩薩無量解脫，成就一切諸佛菩薩無量智慧，得一切諸佛菩薩無量功德，成就一切諸佛菩薩無量三昧，得一切諸佛菩薩無量辯才，成就一切諸佛菩薩無量陀羅尼，得一切諸佛菩薩無量神通，成就一切諸佛菩薩無量法門，得一切諸佛菩薩無量智慧光明，成就一切諸佛菩薩無量清凈功德，得一切諸佛菩薩無量莊嚴，成就一切諸佛菩薩無量境界，得一切諸佛菩薩無量力，成就一切諸佛菩薩無量無畏，得一切諸佛菩薩無量法藏，成就一切諸佛菩薩無量法印，得一切諸佛菩薩無量法身，成就一切諸佛菩薩無量色身，得一切諸佛菩薩無量相好，成就一切諸佛菩薩無量光明，得一切諸佛菩薩無量音聲，成就一切諸佛菩薩無量清凈，得一切諸佛菩薩無量自在，成就一切諸佛菩薩無量解脫，得一切諸佛菩薩無量智慧，成就一切諸佛菩薩無量功德，得一切諸佛菩薩無量三昧，成就一切諸佛菩薩無量辯才，得一切諸佛菩薩無量陀羅尼，成就一切諸佛菩薩無量神通，得一切諸佛菩薩無量法門，成就一切諸佛菩薩無量智慧光明，得一切諸佛菩薩無量清凈功德，成就一切諸佛菩薩無量莊嚴，得一切諸佛菩薩無量境界，成就一切諸佛菩薩無量力，得一切諸佛菩薩無量無畏，成就一切諸佛菩薩無量法藏，得一切諸佛菩薩無量法印，成就一切諸佛菩薩無量法身，得一切諸佛菩薩無量色身，成就一切諸佛菩薩無量相好，得一切諸佛菩薩無量光明，成就一切諸佛菩薩無量音聲，得一切諸佛菩薩無量清凈，成就一切諸佛菩薩無量自在，得一切諸佛菩薩無量解脫，成就一切諸佛菩薩無量智慧，得一切諸佛菩薩無量功德，成就一切諸佛菩薩無量三昧，得一切諸佛菩薩無量辯才，成就一切諸佛菩薩無量陀羅尼，得一切諸佛菩薩無量神通，成就一切諸佛菩薩無量法門，得一切諸佛菩薩無量智慧光明，成就一切諸佛菩薩無量清凈功德，得一切諸佛菩薩無量莊嚴，成就一切諸佛菩薩無量境界，
諸障礙山，與諸眾生作所依怙；是為菩薩第四受生藏。
「云何名菩薩平等光明普照受生藏？善男子！此菩薩具修種種方便行海，調伏成熟一切眾生；一切所有悉能棄捨，成就無邊清凈戒體；住佛境界，具足安忍，得一切佛法忍光明；以大精進勇猛志力，趣向出生一切智體；勤修清凈諸三昧門，成就一切神通智力；以智慧光照明法界，得一切法差別光明；成就清凈無障礙眼，見一切佛諸色相海；悟入一切甚深法性，自在教化成熟眾生，能令世間皆生歡喜，勤修差別如實法門；是為菩薩第五受生藏。
「云何名菩薩生三世一切諸如來家受生藏？善男子！此菩薩生如來家，隨如來住，成滿一切殊勝行門，具足三世如來愿海，得一切佛純一善根，與一切佛同一體性，成就出世白凈法行，安住普賢廣大功德，入一切佛甚深三昧，見一切佛自在神力，所化眾生咸令清凈，得佛平等迴向法門，能隨問答，辯才無盡；是為菩薩第六受生藏。
「云何名菩薩佛力光明普遍莊嚴受生藏？善男子！此菩薩深入一切佛威神力，光明遍照，心不退轉；游諸佛剎，無有動作；承事供養菩薩眾海，無有疲厭；如實了知諸法如幻，知諸世間悉皆如夢；見一切佛示現色身，所有相好猶如光影；知一切佛神通所作，自在遊戲猶如變化；
【現代漢語翻譯】 現代漢語譯本 『諸障礙山』（指阻礙修行的各種障礙），與所有眾生作為依靠和庇護；這就是菩薩的第四個受生藏。
『什麼是菩薩平等光明普照受生藏？』善男子！這位菩薩修習種種方便法門，調伏和成熟一切眾生；能夠捨棄一切所有，成就無邊的清凈戒體；安住于佛的境界，具足安忍，獲得一切佛法忍的光明；以大精進和勇猛的意志力，趨向于證得一切智；勤修清凈的各種三昧法門，成就一切神通智力；以智慧的光明照耀法界，獲得一切法差別的光明；成就清凈無障礙的眼睛，見到一切佛的各種色相；領悟並深入一切甚深的法性，自在地教化和成熟眾生，能夠使世間都生起歡喜心，勤修各種如實的法門；這就是菩薩的第五個受生藏。
『什麼是菩薩生於三世一切諸如來家受生藏？』善男子！這位菩薩生於如來之家，隨順如來而住，圓滿一切殊勝的修行法門，具足三世如來的愿海，獲得一切佛純一的善根，與一切佛同一體性，成就出世的清凈法行，安住于普賢菩薩的廣大功德，進入一切佛的甚深三昧，見到一切佛的自在神力，所教化的眾生都令其清凈，獲得佛的平等迴向法門，能夠隨問而答，辯才無盡；這就是菩薩的第六個受生藏。
『什麼是菩薩佛力光明普遍莊嚴受生藏？』善男子！這位菩薩深入一切佛的威神之力，光明普遍照耀，心不退轉；遊歷于各個佛剎，沒有動搖；承事供養菩薩大眾，沒有疲倦；如實了知一切法如幻，知道一切世間都如夢境；見到一切佛示現的色身，所有的相好都如光影；知道一切佛的神通所作，自在遊戲猶如變化；
【English Translation】 English version 'The mountains of all obstacles' (referring to various obstacles hindering practice), serve as a refuge and support for all sentient beings; this is the fourth womb of a Bodhisattva.
'What is called the Bodhisattva's womb of equal light universally illuminating?' Good man! This Bodhisattva cultivates various skillful means, taming and maturing all sentient beings; is able to relinquish all possessions, achieving boundless pure precepts; dwells in the realm of the Buddha, possessing patience, obtaining the light of all Dharma-endurance of the Buddhas; with great diligence and courageous will, strives towards the attainment of all-knowing wisdom; diligently cultivates various pure Samadhi gates, achieving all supernatural powers and wisdom; with the light of wisdom illuminates the Dharma realm, obtaining the light of all Dharma distinctions; achieves pure unobstructed eyes, seeing all the various forms of all Buddhas; comprehends and deeply enters all profound Dharma natures, freely teaching and maturing sentient beings, able to make the world rejoice, diligently cultivating various true Dharma gates; this is the fifth womb of a Bodhisattva.
'What is called the Bodhisattva's womb of being born into the family of all Tathagatas of the three times?' Good man! This Bodhisattva is born into the family of the Tathagatas, dwells in accordance with the Tathagatas, fulfilling all supreme practices, possessing the ocean of vows of the Tathagatas of the three times, obtaining the pure roots of all Buddhas, being of the same essence as all Buddhas, achieving the pure practices of transcending the world, dwelling in the vast merits of Samantabhadra, entering the profound Samadhi of all Buddhas, seeing the free supernatural powers of all Buddhas, causing all sentient beings taught to be purified, obtaining the Dharma gate of equal dedication of the Buddhas, able to answer questions as they arise, with inexhaustible eloquence; this is the sixth womb of a Bodhisattva.
'What is called the Bodhisattva's womb of the Buddha's power and light universally adorning?' Good man! This Bodhisattva deeply enters the majestic power of all Buddhas, with light universally illuminating, the mind does not regress; travels through all Buddha lands, without wavering; serves and makes offerings to the assembly of Bodhisattvas, without fatigue; truly understands that all dharmas are like illusions, knowing that all worlds are like dreams; sees the manifested forms of all Buddhas, all their marks and characteristics are like light and shadows; knows that all the supernatural works of the Buddhas, their free play is like transformations;
知諸有趣隨類受生，如鏡中像；知一切佛所轉法輪，令眾生聞，如空谷響，以方便力開法界門，咸令證入到于彼岸；是為菩薩第七受生藏。
「云何名菩薩微細觀察普遍智門受生藏？善男子！此菩薩住童真位，獲得菩薩種種威儀，一切功德具足圓滿，微細觀察一切智門；於一一門，盡無量劫，開演分別無邊菩薩所行境界；于諸菩薩甚深三昧，心得自在；成就最勝諸波羅蜜，唸唸普生一切世界諸如來所；能於一切差別境中，入于平等無差別定；于無差別平等法中，現於自在有差別智；于無量無邊境中，自在入出無有障礙；于無境中，起于種種差別境界；于微小境中，見廣大境；于廣大境中，見微小境；知諸世間皆假施設，通達諸法因緣性相，皆是自心之所現起；是為菩薩第八受生藏。
「云何名菩薩法界變化種種莊嚴受生藏？善男子！此菩薩于唸唸中，種種莊嚴無量佛剎，普隨眾生現變化身；得無所畏最勝彼岸，示現種種諸佛威儀，成就種種方便善巧；依止清凈無礙法界，隨眾生心現眾色相，令其見者，無不調伏；普使安住不思議乘，具足開演成菩提行；行無障礙一切智道，相續出現轉於法輪；住無中邊薩婆若海，隨所應化不失其時；常能平等正念饒益，成就如來智慧之藏；是為菩薩第九受生藏。
【現代漢語翻譯】 現代漢語譯本 知曉一切有趣的生命形式都隨其類別而生，如同鏡中的影像；知曉一切佛陀所轉的法輪，令眾生聽聞，如同空谷的迴響，以方便之力開啟法界之門，使他們都證悟併到達彼岸；這就是菩薩的第七受生藏。
『什麼是菩薩微細觀察普遍智門受生藏？』善男子！這位菩薩安住于童真之位，獲得菩薩的種種威儀，一切功德都具足圓滿，微細地觀察一切智慧之門；在每一門中，經歷無量劫，開演分別無邊菩薩所行的境界；對於諸菩薩甚深的三昧（samadhi，禪定），心得自在；成就最殊勝的諸波羅蜜（paramita，到彼岸），唸唸普遍生於一切世界諸如來（tathagata，如來）所在之處；能在一切差別境界中，進入平等無差別的禪定；在無差別平等的法中，顯現自在的有差別智慧；在無量無邊的境界中，自在出入而沒有障礙；在無境界中，生起種種差別境界；在微小的境界中，見到廣大的境界；在廣大的境界中，見到微小的境界；知曉一切世間都是虛假的施設，通達諸法因緣的性相，都是自己心所顯現的；這就是菩薩的第八受生藏。
『什麼是菩薩法界變化種種莊嚴受生藏？』善男子！這位菩薩在念念之中，種種莊嚴無量佛剎（buddhaksetra，佛土），普遍隨著眾生顯現變化之身；獲得無所畏懼的最殊勝彼岸，示現種種諸佛的威儀，成就種種方便善巧；依止清凈無礙的法界，隨著眾生的心顯現各種色相，使見到的人，沒有不被調伏的；普遍使他們安住于不可思議的乘，具足開演成就菩提（bodhi，覺悟）之行；行於無障礙的一切智道，相續出現轉動法輪；安住于無中邊的薩婆若（sarvajna，一切智）海，隨著所應教化的對象不失時機；常常能夠平等正念地饒益眾生，成就如來的智慧之藏；這就是菩薩的第九受生藏。
【English Translation】 English version Knowing that all interesting forms of life arise according to their kind, like images in a mirror; knowing that all the Dharma wheels turned by the Buddhas cause sentient beings to hear, like echoes in an empty valley, using the power of skillful means to open the gates of the Dharma realm, enabling them all to realize and reach the other shore; this is the seventh birth treasury of a Bodhisattva.
'What is called the Bodhisattva's birth treasury of subtle observation and universal wisdom?' Good man! This Bodhisattva dwells in the position of pure youth, obtains the various dignified behaviors of a Bodhisattva, all merits are fully complete, subtly observing all the gates of wisdom; in each gate, through countless eons, expounding and distinguishing the boundless realms of practice of Bodhisattvas; regarding the profound samadhi (meditative absorption) of all Bodhisattvas, the mind is at ease; accomplishing the most supreme paramitas (perfections), in every thought, universally arising in all the worlds where the Tathagatas (Buddhas) are; able to enter into the samadhi of equality without difference in all differentiated realms; in the undifferentiated and equal Dharma, manifesting the wisdom of differentiated freedom; in boundless and limitless realms, freely entering and exiting without obstruction; in the realm of no realm, arising various differentiated realms; in a tiny realm, seeing a vast realm; in a vast realm, seeing a tiny realm; knowing that all worldly things are provisional establishments, understanding the nature and characteristics of the causes and conditions of all dharmas, all are manifestations of one's own mind; this is the eighth birth treasury of a Bodhisattva.
'What is called the Bodhisattva's birth treasury of the Dharma realm's transformations and various adornments?' Good man! This Bodhisattva, in every thought, variously adorns countless Buddha-ksetras (Buddha-fields), universally manifesting transformation bodies according to sentient beings; obtaining the fearless and most supreme other shore, demonstrating the dignified behaviors of all Buddhas, accomplishing various skillful means; relying on the pure and unobstructed Dharma realm, manifesting various forms according to the minds of sentient beings, so that those who see them are all subdued; universally enabling them to dwell in the inconceivable vehicle, fully expounding the practice of achieving bodhi (enlightenment); practicing the unobstructed path of all-wisdom, continuously appearing and turning the Dharma wheel; dwelling in the boundless ocean of sarvajna (omniscience), not missing the opportune time to teach according to what is appropriate; always able to equally and rightly benefit sentient beings with mindfulness, accomplishing the treasury of the Tathagata's wisdom; this is the ninth birth treasury of a Bodhisattva.
「云何名菩薩速疾履踐諸如來地受生藏？善男子！此菩薩悉於三世諸如來所受灌頂法，悉知一切三世諸佛同一體性境界次第。所謂：知一切世界隨心現起相續次第；知一切眾生前後歿生相續次第；知一切眾生種種心念相續次第；知一切菩薩前後際劫，凡所受生相續次第；知一切菩薩前後際劫，所行之行相續次第；知一切菩薩所有修習，種種智境相續次第；知一切諸佛前後際劫，現成正覺相續次第；知一切法功能，善巧親近供養相續次第；知一切劫盡前後際，若成若壞，種種事相，種種名號相續次第；知隨所應度，現成正覺，功德莊嚴，開悟調伏，示現威力，智慧神通，轉正法輪，令諸眾生親近供養皆不失時相續次第，于無邊眾生界，以巧方便而調伏故；是為菩薩第十受生藏。
「善男子！如是菩薩十種受生藏，一切菩薩無不從生。若諸菩薩為欲成就廣大菩提，修習增長圓滿此法，則能積集種種功德，於一莊嚴中出一切莊嚴，普遍莊嚴一切佛剎；示現變化種種威儀，普遍調伏諸眾生界，盡未來劫無有休息。諸佛法海種種因緣，種種境界，展轉流通相續不斷，現前覺悟無不周遍；現不思議佛自在力，普遍充滿虛空法界；于諸眾生心行海中，為攝取故而轉法輪。普於十方一切世界諸如來所，親近不捨，無量法雲普遍現
【現代漢語翻譯】 現代漢語譯本 『如何稱菩薩迅速踐行諸如來地，並接受受生藏？善男子！此菩薩完全在三世諸如來處接受灌頂之法，完全知曉一切三世諸佛同一體性的境界次第。所謂：知曉一切世界隨心顯現的相續次第；知曉一切眾生前後死亡和出生的相續次第；知曉一切眾生種種心念的相續次第；知曉一切菩薩前後際劫（指過去和未來的漫長時間），凡所受生的相續次第；知曉一切菩薩前後際劫所修行的行為的相續次第；知曉一切菩薩所有修習的種種智慧境界的相續次第；知曉一切諸佛前後際劫，顯現成就正覺的相續次第；知曉一切法的功能，善巧親近供養的相續次第；知曉一切劫盡前後際，若成若壞，種種事相，種種名號的相續次第；知曉隨所應度化的眾生，顯現成就正覺，功德莊嚴，開悟調伏，示現威力，智慧神通，轉正法輪，令諸眾生親近供養皆不失時的相續次第，于無邊眾生界，以巧妙方便而調伏的緣故；這是菩薩的第十受生藏。 『善男子！像這樣的菩薩十種受生藏，一切菩薩無不由此而生。如果諸菩薩爲了成就廣大的菩提（覺悟），修習增長圓滿此法，就能積聚種種功德，在一個莊嚴中顯現一切莊嚴，普遍莊嚴一切佛剎（佛的國土）；示現變化種種威儀，普遍調伏諸眾生界，直到未來劫都沒有休息。諸佛法海的種種因緣，種種境界，輾轉流通相續不斷，現前覺悟無不周遍；顯現不可思議的佛自在力，普遍充滿虛空法界；在諸眾生的心行海中，爲了攝取他們而轉法輪。普遍在十方一切世界諸如來處，親近不捨，無量法雲普遍顯現。
【English Translation】 English version 'How is it called that a Bodhisattva swiftly treads the lands of all Tathagatas and receives the womb of rebirth? Good man! This Bodhisattva completely receives the Dharma of empowerment from all Tathagatas of the three times, and completely knows the sequential order of the realms of the same essence of all Buddhas of the three times. That is to say: knowing the sequential order of all worlds arising from the mind; knowing the sequential order of all sentient beings' deaths and births; knowing the sequential order of all sentient beings' various thoughts; knowing the sequential order of all Bodhisattvas' rebirths throughout past and future kalpas (long periods of time); knowing the sequential order of all Bodhisattvas' practices throughout past and future kalpas; knowing the sequential order of all Bodhisattvas' various wisdom realms of cultivation; knowing the sequential order of all Buddhas' manifestation of achieving enlightenment throughout past and future kalpas; knowing the sequential order of the functions of all Dharmas, skillful approaches, and offerings; knowing the sequential order of all kalpas' ends, whether they form or decay, various phenomena, and various names; knowing the sequential order of manifesting enlightenment according to what should be converted, the adornment of merits, enlightenment and taming, displaying power, wisdom and supernatural abilities, turning the wheel of the Dharma, and causing all sentient beings to draw near and make offerings without losing the opportune time, and thus taming the boundless realms of sentient beings with skillful means; this is the tenth womb of rebirth of a Bodhisattva. 'Good man! Such are the ten wombs of rebirth of a Bodhisattva, from which all Bodhisattvas are born. If Bodhisattvas, in order to achieve vast Bodhi (enlightenment), cultivate and perfect this Dharma, they can accumulate various merits, manifest all adornments within one adornment, and universally adorn all Buddha-lands; manifest various dignified behaviors, universally tame all realms of sentient beings, without rest until the future kalpas. The various causes and conditions, and various realms of the ocean of the Buddhas' Dharma, circulate continuously, and the present enlightenment is all-pervasive; manifesting the inconceivable power of the Buddhas' freedom, universally filling the Dharma realm of space; within the ocean of sentient beings' minds and actions, turning the wheel of the Dharma for the sake of gathering them. Universally in all worlds of the ten directions, in the presence of all Tathagatas, drawing near without abandoning, immeasurable Dharma clouds universally appear.'
前，以清凈音演諸法海；住一切處，所行無礙，以一切法妙光明網，莊嚴種種菩提道場；隨諸眾生心之樂欲，開演無邊種種法藏，顯示種種諸佛境界，隨應開悟一切世間。」
爾時，嵐毗尼園妙德愛敬林神欲重宣說菩薩廣大受生藏義，以佛神力，觀察十方，為善財童子而說偈言：
「最上無垢深凈心， 見一切佛無厭足， 愿盡未來常供養， 此明慧者受生藏。 三世一切剎海中， 所有眾生及諸佛， 悉愿救度恒瞻敬， 此名稱者受生藏。 受法雲雨無厭足， 普觀三世無所著， 身心清凈如虛空， 此無比者受生藏。 心恒游止大悲海， 堅固高勝如須彌， 通達一切種智門， 此自在者受生藏。 大慈遍覆於十方， 普行無垢波羅蜜， 以法光明照群品， 此雄猛者受生藏。 覺法自性心無礙， 生於三世諸佛家， 深入法界智無邊， 此明慧者受生藏。 法身清凈心無著， 普詣十方無量土， 一切佛力靡不成， 此難思者受生藏。 入深智海得自在， 住三昧海咸究竟， 觀一切智方便門， 此實智者受生藏。 嚴凈一切諸佛剎， 成熟一切諸群生， 現佛神力普莊嚴， 此大名者受生藏。 諸佛法智皆修習， 速
【現代漢語翻譯】 現代漢語譯本 先前，以清凈的聲音宣說諸法如海般深廣；安住於一切處所，所行之處毫無障礙，以一切法微妙的光明之網，莊嚴種種菩提道場；隨著眾生心中所喜愛的，開演無邊無盡的種種法藏，顯示種種諸佛的境界，隨其根性開悟一切世間。 當時，嵐毗尼園（Lumbini Garden）的妙德愛敬林神（Myode Aijing Forest Goddess）想要再次宣說菩薩廣大受生藏的意義，憑藉佛的神力，觀察十方，為善財童子（Sudhana）而說偈語： 『最上無垢的深凈之心，見到一切佛都永不厭足，愿盡未來永遠供養，這便是明慧者的受生藏（birth treasury）。』 『三世一切剎土（Buddha-land）的海洋中，所有眾生以及諸佛，都愿救度並恒常瞻仰敬奉，這便是名稱者的受生藏。』 『接受法雨而永不厭足，普遍觀察三世而無所執著，身心清凈如同虛空，這便是無比者的受生藏。』 『心恒常游止於大悲之海，堅固高聳如須彌山（Mount Sumeru），通達一切種智（all-knowing wisdom）之門，這便是自在者的受生藏。』 『大慈遍覆於十方，普遍修行無垢的波羅蜜（paramita，到達彼岸的方法），以法光明照耀眾生，這便是雄猛者的受生藏。』 『覺悟諸法自性而心無障礙，生於三世諸佛之家，深入法界（Dharmadhatu，法界）智慧無邊，這便是明慧者的受生藏。』 『法身（Dharmakaya，佛的法性身）清凈而心無執著，普遍到達十方無量國土，一切佛力無所不成，這便是難思者的受生藏。』 『進入深智之海而得自在，安住於三昧（samadhi，禪定）之海而皆得究竟，觀察一切智的方便之門，這便是實智者的受生藏。』 『莊嚴清凈一切諸佛剎土，成熟一切眾生，顯現佛的神力普遍莊嚴，這便是大名者的受生藏。』 『諸佛的法智都修習，迅速』
【English Translation】 English version Previously, with pure sounds, they expounded the ocean of all dharmas; abiding in all places, their actions were unimpeded, using the wondrous net of light of all dharmas to adorn various Bodhi (enlightenment) places; according to the desires of all sentient beings, they opened and expounded boundless and various Dharma treasures, revealing the realms of all Buddhas, and enlightening all the world accordingly. At that time, the Myode Aijing Forest Goddess of Lumbini Garden, wishing to further expound the meaning of the Bodhisattva's vast birth treasury, by the power of the Buddha, observed the ten directions and spoke the following verses for Sudhana: 'The most supreme, immaculate, and profound pure mind, seeing all Buddhas without satiety, wishing to offer forever into the future, this is the birth treasury of the wise one.' 'In the ocean of all Buddha-lands of the three times, all sentient beings and all Buddhas, wishing to save them and constantly look up to them with reverence, this is the birth treasury of the renowned one.' 'Receiving the rain of Dharma without satiety, universally observing the three times without attachment, with body and mind as pure as the void, this is the birth treasury of the incomparable one.' 'The mind constantly dwells in the ocean of great compassion, firm and lofty like Mount Sumeru, comprehending the gate of all-knowing wisdom, this is the birth treasury of the self-mastered one.' 'Great compassion covers the ten directions, universally practicing the immaculate paramitas, illuminating all beings with the light of Dharma, this is the birth treasury of the valiant one.' 'Awakening to the self-nature of dharmas without mental hindrance, born into the family of Buddhas of the three times, deeply entering the boundless wisdom of the Dharmadhatu, this is the birth treasury of the wise one.' 'The Dharmakaya is pure and the mind is without attachment, universally reaching countless lands in the ten directions, all the powers of the Buddhas are accomplished, this is the birth treasury of the inconceivable one.' 'Entering the ocean of profound wisdom and attaining self-mastery, dwelling in the ocean of samadhi and reaching ultimate completion, observing the expedient gates of all-knowing wisdom, this is the birth treasury of the truly wise one.' 'Adorning and purifying all Buddha-lands, maturing all sentient beings, manifesting the Buddha's power and universally adorning, this is the birth treasury of the greatly renowned one.' 'All the Dharma wisdom of the Buddhas is cultivated, quickly'
能普入如來地， 了知法界皆無礙， 此真佛子受生藏。
「善男子！若諸菩薩具此十種受生藏，則得生如來家，為諸世間作大明燈。善男子！我得此一切菩薩自在受生解脫門，無量劫來，神通遊戲，顯示菩薩無礙境界。」
善財白言：「聖者！此解脫門境界云何？」
林神答言：「善男子！我先發愿：『愿一切菩薩現受生時，我身皆得親近供養，愿入毗盧遮那如來無量廣大受生海。』以昔願力而來生此娑婆世界，此四天下閻浮提中迦毗羅城嵐毗尼園。於此林中，專念菩薩何時下生；經一百年，果見世尊從兜率天而來下生。善男子！爾時菩薩將下生時，此大林中先現十種莊嚴瑞相。何等為十？所謂：一者、此林中地忽自平坦，坑坎、堆阜悉皆不現。二者、林中所有荊棘、瓦礫，不凈之物，皆悉不現；金剛為地眾寶莊嚴，如歡喜園，柔軟細妙。三者、園中復有寶多羅樹，其根深植，下至水際，次第行列分佈莊嚴。四者、林中復現一切香芽，一切香藏，涂香、末香、幢幡、寶蓋及諸妙寶摩尼形像；種種香樹，蔭映莊嚴，出過人天所有香氣。五者、林中復有諸妙華鬘，寶莊嚴具，處處充滿，微妙分佈。六者、林中一切諸大寶樹自然開發摩尼寶華，于華葉間流出真金柔軟鬘線。七者、林中所有一切池沼
【現代漢語翻譯】 現代漢語譯本：能普遍進入如來之地，了知法界一切都無障礙，這才是真正的佛子所承受的受生之藏。
『善男子！如果各位菩薩具備這十種受生之藏，就能得生於如來之家，為世間一切眾生作大明燈。善男子！我得到了這能讓一切菩薩自在受生的解脫之門，在無量劫以來，以神通遊戲，顯示菩薩無礙的境界。』
善財童子問道：『聖者！這解脫之門的境界是怎樣的呢？』
林神回答說：『善男子！我先前發願：『愿一切菩薩在示現受生時，我的身體都能親近供養，愿能進入毗盧遮那（Vairocana）如來無量廣大的受生之海。』因為過去所發的願力，我來到這娑婆世界，在這四大部洲的閻浮提（Jambudvipa）中的迦毗羅城（Kapilavastu）的嵐毗尼園（Lumbini Garden）。在這片樹林中，我專心想著菩薩何時降生；經過一百年，我終於見到世尊從兜率天（Tusita Heaven）降生。善男子！那時菩薩將要降生時，這片大樹林中先出現了十種莊嚴的瑞相。是哪十種呢？第一，這片樹林中的地面忽然變得平坦，坑洼、土堆都消失不見。第二，樹林中所有的荊棘、瓦礫、不乾淨的東西，全都消失不見；地面變成金剛所成，用各種珍寶裝飾，像歡喜園一樣，柔軟而細緻。第三，園中又出現了寶多羅樹（Pala tree），樹根深深扎入地下，一直到水邊，整齊排列，分佈莊嚴。第四，樹林中又出現各種香芽，各種香藏，涂香、末香、幢幡、寶蓋以及各種精美的摩尼寶珠的形象；各種香樹，遮天蔽日，莊嚴無比，散發出超越人天所有的香氣。第五，樹林中又出現各種美妙的花鬘，寶貴的裝飾品，到處充滿，巧妙地分佈。第六，樹林中所有的大寶樹自然開出摩尼寶花，在花葉之間流出柔軟的真金絲線。第七，樹林中所有的池塘沼澤
【English Translation】 English version: Able to universally enter the Tathagata's (如來) ground, understanding that the entire Dharma realm is without obstruction, this is the true Bodhisattva's (菩薩) treasury of birth.
'Good man! If all Bodhisattvas possess these ten kinds of birth treasuries, then they will be born into the Tathagata's family, becoming great lamps of light for all beings in the world. Good man! I have attained this gate of liberation of the free birth of all Bodhisattvas, and for immeasurable kalpas (劫), through magical powers, I have displayed the unobstructed realm of Bodhisattvas.'
Sudhana (善財) asked: 'Holy one! What is the realm of this gate of liberation?'
The Forest Spirit replied: 'Good man! I made a vow: 'May all Bodhisattvas, when manifesting birth, have my body be able to approach and make offerings, and may I enter the immeasurable and vast ocean of birth of Vairocana (毗盧遮那) Tathagata.' Because of the power of my past vows, I was born into this Saha world (娑婆世界), in the Jambudvipa (閻浮提) of the four great continents, in the Lumbini Garden (嵐毗尼園) of Kapilavastu (迦毗羅城). In this forest, I focused my mind on when the Bodhisattva would descend; after one hundred years, I finally saw the World Honored One descend from the Tusita Heaven (兜率天). Good man! At the time when the Bodhisattva was about to descend, ten kinds of auspicious signs of adornment first appeared in this great forest. What are the ten? First, the ground in this forest suddenly became flat, and all pits and mounds disappeared. Second, all thorns, rubble, and unclean things in the forest disappeared; the ground became made of diamond, adorned with various treasures, like the Joyful Garden, soft and delicate. Third, in the garden, there appeared precious Pala trees (寶多羅樹), their roots deeply planted, reaching down to the water's edge, arranged in order, distributed in a dignified manner. Fourth, in the forest, there appeared various fragrant buds, various fragrant treasures, incense for smearing, powdered incense, banners, jeweled canopies, and images of various exquisite Mani jewels; various fragrant trees, shading the sky, were incomparably dignified, emitting fragrances that surpassed all those of humans and gods. Fifth, in the forest, there appeared various exquisite flower garlands, precious ornaments, filling every place, distributed subtly. Sixth, all the great precious trees in the forest naturally bloomed with Mani jewel flowers, and from between the flower leaves flowed soft threads of pure gold. Seventh, all the ponds and marshes in the forest
皆生妙華，柔軟鮮潔，從地涌出，彌布水上。八者、時此林中娑婆世界所有欲、色諸大天王，及諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、鳩槃茶等一切世主莫不來集，合掌而住。九者、此三千世界所有欲界諸天采女、龍女、夜叉女、乾闥婆等，及諸世主一切采女，皆生歡喜，各持種種諸供養具，向畢洛叉樹恭敬而立。十者、十方所有一切諸佛，皆從臍輪放大光明，名菩薩受生種種自在燈，普照林中一切諸物，一一光中，悉現諸佛受生、誕生所有神變，及現一切菩薩受生種種功德，又出諸佛種種言音，令諸眾生鹹得聞見。是為林中十種瑞相，現此相已，時諸天王及諸世主即知菩薩當欲下生；我時見此十種瑞相，難思境界，心生歡喜，踴躍無量。
「善男子！時，菩薩母摩耶夫人出迦毗羅城，入此林時，復現十種光明瑞相，普照一切，令諸眾生得一切智法性光明，速疾增長歡喜愛敬。何等為十？所謂：於此林中眾寶樓閣，香芽、香藏悉放光明，普照十方一切世界；又此林中一切池沼所有蓮華，悉放光明，于光明中出微妙音，演說如來真實法句；又令十方一切世界初發心菩薩，悉放光明而來照此嵐毗尼林，無不遍滿；又令十方一切佛剎所有住地諸大菩薩現大神變，放大光明而來照此嵐毗尼林；
【現代漢語翻譯】 現代漢語譯本 都生出美妙的花朵，柔軟而鮮艷潔凈，從地面涌出，佈滿水面。第八，這時此林中娑婆世界所有欲界、色界諸大天王，以及諸天、龍、夜叉（一種鬼神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、迦樓羅（一種大鳥）、緊那羅（天上的歌神）、摩睺羅伽（一種大蟒神）、鳩槃茶（一種食人鬼）等一切世間的主宰，沒有不前來，合掌而住。第九，這三千世界所有欲界諸天的采女、龍女、夜叉女、乾闥婆女等，以及諸世主的一切采女，都生出歡喜心，各自拿著種種供養的器具，向畢洛叉樹恭敬地站立。第十，十方所有一切諸佛，都從臍輪放出大光明，名為菩薩受生種種自在燈，普遍照耀林中一切事物，每一道光明中，都顯現諸佛受生、誕生的所有神變，以及顯現一切菩薩受生種種功德，又發出諸佛種種言語聲音，令一切眾生都能夠聽見看見。這就是林中的十種瑞相，出現這些瑞相后，當時諸天王以及諸世主就知道菩薩將要降生；我當時見到這十種瑞相，難以思議的境界，心中生出歡喜，踴躍無量。
『善男子！』當時，菩薩的母親摩耶夫人出迦毗羅城，進入此林時，又顯現十種光明瑞相，普遍照耀一切，令一切眾生得到一切智的法性光明，迅速增長歡喜和敬意。哪十種呢？就是：在此林中，眾寶樓閣、香芽、香藏都放出光明，普遍照耀十方一切世界；又此林中一切池沼所有的蓮花，都放出光明，在光明中發出微妙的聲音，演說如來的真實法句；又令十方一切世界初發心的菩薩，都放出光明而來照耀這嵐毗尼林，沒有不遍滿的；又令十方一切佛剎所有住地的大菩薩，顯現大神變，放出大光明而來照耀這嵐毗尼林；
【English Translation】 English version All produced wonderful flowers, soft, fresh, and clean, springing from the ground, spreading over the water. Eighth, at this time, all the great heavenly kings of the desire and form realms in this Saha world, as well as all the devas, nagas (dragons), yakshas (a type of spirit), gandharvas (celestial musicians), asuras (a type of warring deity), garudas (a large bird), kinnaras (celestial singers), mahoragas (a type of great serpent deity), kumbhandas (a type of flesh-eating demon), and all the lords of the world, without exception, came and stood with their palms together. Ninth, all the celestial maidens of the desire realm, the naga maidens, yaksha maidens, gandharva maidens, and all the maidens of the world lords in this three thousand world system, all rejoiced, each holding various offerings, and stood respectfully facing the Biloksha tree. Tenth, all the Buddhas in the ten directions emitted great light from their navel chakras, called the 'Bodhisattva's Birth of Various Self-Mastery Lamps,' universally illuminating all things in the grove. In each ray of light, all the divine transformations of the Buddhas' births and the various merits of the Bodhisattvas' births were manifested, and the various voices of the Buddhas were emitted, enabling all sentient beings to hear and see. These were the ten auspicious signs in the grove. After these signs appeared, the heavenly kings and world lords knew that the Bodhisattva was about to descend. When I saw these ten auspicious signs, an inconceivable realm, my heart was filled with joy and boundless elation.
'Good man!' At that time, when Bodhisattva's mother, Lady Maya, left Kapilavastu and entered this grove, ten more auspicious signs of light appeared, universally illuminating everything, enabling all sentient beings to attain the light of the Dharma nature of all-knowing wisdom, and quickly increase joy and respect. What were the ten? They were: in this grove, all the jeweled pavilions, fragrant buds, and fragrant treasuries emitted light, universally illuminating all the worlds in the ten directions; also, all the lotuses in all the ponds and marshes in this grove emitted light, and from the light came forth subtle sounds, expounding the true Dharma verses of the Tathagata; also, the Bodhisattvas who had just generated the aspiration for enlightenment in all the worlds of the ten directions emitted light and came to illuminate this Lumbini Grove, without any place not being filled; also, all the great Bodhisattvas dwelling in the stages of all the Buddha lands in the ten directions manifested great divine transformations, emitted great light, and came to illuminate this Lumbini Grove;
又令十方一切佛剎修行成就圓滿一切波羅蜜行諸大菩薩，放大光明而來照此嵐毗尼林；又令十方一切佛剎住大愿海諸大菩薩，悉放一切自在無礙愿智光明而來照此嵐毗尼林；又令十方一切佛剎住大悲海諸大菩薩，悉放一切愿智光明而來照此嵐毗尼林；又令十方一切佛剎住方便海諸大菩薩，悉放種種調伏眾生善巧光明而來照此嵐毗尼林；又令十方一切佛剎諸大菩薩，悉放真實教智光明而來照此嵐毗尼林；又令十方一切佛剎諸大菩薩，放一切佛自在下生、出家、成道大智光明而來照此嵐毗尼林。此十種光出現之時，普令除滅一切眾生無明黑暗。
「善男子！時，摩耶夫人現此十種光明相已，於畢洛叉樹下將欲誕生，復現十種廣大神變。何等為十？善男子！菩薩將欲誕生之時，色界天王及諸天子，欲界諸天及諸采女，諸龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，一切世主並其眷屬，為供養故皆悉雲集。時，摩耶夫人色相威德莊嚴殊勝，身諸毛孔咸放光明，如燈、如日、如融金聚，普照三千大千世界，無所障礙，其中所有一切光明，咸皆飲蔽，悉不復現，除滅一切眾生煩惱及惡道苦；是為菩薩將誕生時第一神變。
「又，善男子！當爾之時，摩耶夫人于其腹中，悉現三千大千世界一切形像，其中百
【現代漢語翻譯】 現代漢語譯本 又令十方一切佛剎（佛所教化的世界）修行成就、圓滿一切波羅蜜（到達彼岸的方法）的大菩薩們，放出大光明來照耀這嵐毗尼林（佛陀誕生地）；又令十方一切佛剎安住于大愿海的大菩薩們，都放出一切自在無礙的愿智光明來照耀這嵐毗尼林；又令十方一切佛剎安住于大悲海的大菩薩們，都放出一切愿智光明來照耀這嵐毗尼林；又令十方一切佛剎安住于方便海的大菩薩們，都放出種種調伏眾生的善巧光明來照耀這嵐毗尼林；又令十方一切佛剎的大菩薩們，都放出真實教智光明來照耀這嵐毗尼林；又令十方一切佛剎的大菩薩們，放出一切佛自在下生、出家、成道的大智光明來照耀這嵐毗尼林。這十種光明出現之時，普遍令一切眾生消除無明黑暗。 『善男子！』當時，摩耶夫人顯現這十種光明相之後，在畢洛叉樹下將要誕生時，又顯現十種廣大的神通變化。哪十種呢？『善男子！』菩薩將要誕生之時，天王以及諸天子，欲界諸天以及諸采女，諸龍、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神），一切世主以及他們的眷屬，爲了供養都聚集而來。當時，摩耶夫人容貌威德莊嚴殊勝，身上所有毛孔都放出光明，像燈、像太陽、像熔化的金子一樣，普遍照耀三千大千世界，沒有任何障礙，其中所有一切光明，都被遮蔽，全部不再顯現，消除了所有眾生的煩惱以及惡道之苦；這是菩薩將要誕生時的第一種神通變化。 『又，善男子！』當那個時候，摩耶夫人在她的腹中，顯現出三千大千世界的一切形象，其中百
【English Translation】 English version Furthermore, it caused all the great Bodhisattvas in the ten directions' Buddha-lands (worlds where Buddhas teach), who had achieved perfect practice and fulfilled all Paramitas (perfections), to emit great light to illuminate this Lumbini Grove (Buddha's birthplace); it also caused all the great Bodhisattvas in the ten directions' Buddha-lands, who dwell in the great ocean of vows, to emit all unobstructed light of wisdom from their vows to illuminate this Lumbini Grove; it also caused all the great Bodhisattvas in the ten directions' Buddha-lands, who dwell in the great ocean of compassion, to emit all light of wisdom from their vows to illuminate this Lumbini Grove; it also caused all the great Bodhisattvas in the ten directions' Buddha-lands, who dwell in the ocean of skillful means, to emit various skillful lights that tame sentient beings to illuminate this Lumbini Grove; it also caused all the great Bodhisattvas in the ten directions' Buddha-lands to emit the light of true teaching wisdom to illuminate this Lumbini Grove; it also caused all the great Bodhisattvas in the ten directions' Buddha-lands to emit the great light of wisdom of all Buddhas' free descent, renunciation, and enlightenment to illuminate this Lumbini Grove. When these ten kinds of light appeared, they universally eliminated the darkness of ignorance for all sentient beings. 'Good man!' At that time, after Maya Devi manifested these ten kinds of light, she was about to give birth under the Plaksha tree, and she manifested ten kinds of great miraculous transformations. What are the ten? 'Good man!' When the Bodhisattva was about to be born, the heavenly kings and heavenly sons, the heavens of the desire realm and their celestial maidens, the dragons, Yakshas (guardian spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), and Mahoragas (serpent deities), all the world rulers and their retinues, gathered together for the purpose of making offerings. At that time, Maya Devi's appearance was majestic and supremely adorned, and all the pores of her body emitted light, like lamps, like the sun, like molten gold, universally illuminating the three thousand great thousand worlds, without any obstruction. All the light within them was obscured, and no longer appeared, eliminating all the afflictions and sufferings of the evil paths for all sentient beings; this was the first miraculous transformation when the Bodhisattva was about to be born. 'Also, good man!' At that time, Maya Devi, within her womb, manifested all the forms of the three thousand great thousand worlds, among which a hundred
億四天下閻浮提內種種都邑，各有園林，名號不同；一一皆有摩耶夫人，各于樹下，一切世主並其眷屬圍繞而住，悉現菩薩將欲誕生不可思議神變之相；是為菩薩將誕生時第二神變。
「又，善男子！摩耶夫人于身一切毛孔之中，悉現世尊毗盧遮那過去所修菩薩行時親近供養一切諸佛，及聞諸佛說法音聲，普震十方一切世界。諸所現境，如於明鏡及凈水中能現虛空、日、月、星宿、云、雷等像，摩耶夫人身諸毛孔所現如來過去所行神通等事，亦復如是；是為菩薩將誕生時第三神變。
「又，善男子！摩耶夫人身諸毛孔，一一皆現如來往修菩薩行時所住一切世界海，一切世界種，世界體性，世界形狀，及世界中城邑、聚落、山林、河海、泉流、池沼，所度眾生，所經劫數，所有佛現，所入凈剎，所有受身，所有壽命，所事善友，所得法門，所修行愿，所獲果證，從初發心乃至獲得不退轉地；於一切處，在在所生，摩耶夫人皆為其母。如是，如來過去所有一切境界，于毛孔中靡不皆現；是為菩薩將誕生時第四神變。
「又，善男子！摩耶夫人一一毛孔，顯現如來過去所修菩薩行時，凡所受生，種種色相，種種形貌，種種威儀，種種資具、衣服、飲食、苦樂等事，一一明現，無不辨了；是為菩薩將誕生時
【現代漢語翻譯】 現代漢語譯本 在億萬個閻浮提（Jambudvipa，指我們所居住的這個世界）的各個都城中，都有各自的園林，名稱各不相同；每一個園林中都有一位摩耶夫人（Māyādevī，釋迦牟尼佛的生母），她們各自在樹下，被所有的世主及其眷屬圍繞著，都顯現出菩薩即將誕生的不可思議的神變之相；這是菩薩即將誕生時的第二種神變。 『又，善男子！摩耶夫人的身體的每一個毛孔中，都顯現出世尊毗盧遮那（Vairocana，佛的法身）過去修行菩薩道時，親近供養一切諸佛，以及聽聞諸佛說法音聲的情景，這些聲音普遍震動十方一切世界。這些顯現的景象，就像在明鏡或清澈的水中能夠顯現虛空、太陽、月亮、星辰、雲彩、雷電等影像一樣，摩耶夫人身體的毛孔所顯現的如來過去所行的神通等事，也是如此；這是菩薩即將誕生時的第三種神變。 『又，善男子！摩耶夫人的身體的每一個毛孔，都顯現出如來過去修行菩薩道時所居住的一切世界海，一切世界種，世界的本體性質，世界的形狀，以及世界中的城邑、村落、山林、河流、海洋、泉水、池塘，所度化的眾生，所經歷的劫數，所有佛的顯現，所進入的清凈剎土，所受的身體，所有的壽命，所侍奉的善友，所得到的法門，所修行的願望，所獲得的果證，從最初發心直到獲得不退轉的地位；在所有的地方，在所有轉生之處，摩耶夫人都是他們的母親。像這樣，如來過去所有的一切境界，在毛孔中沒有不顯現的；這是菩薩即將誕生時的第四種神變。 『又，善男子！摩耶夫人的每一個毛孔，都顯現出如來過去修行菩薩道時，凡所受生的種種顏色相貌，種種形體容貌，種種威儀舉止，種種資生用具、衣服、飲食、苦樂等事，都一一清晰地顯現出來，沒有不明白的；這是菩薩即將誕生時的第五種神變。
【English Translation】 English version In each of the various cities within the billion Jambudvipas (Jambudvipa, referring to the world we inhabit), there are gardens, each with different names; in each of these gardens, there is a Māyādevī (Māyādevī, the mother of Shakyamuni Buddha), each under a tree, surrounded by all the world rulers and their retinues, all manifesting the inconceivable miraculous signs of the Bodhisattva about to be born; this is the second miraculous sign of the Bodhisattva about to be born. 『Furthermore, good man! In every pore of Māyādevī's body, there appear the scenes of the World Honored One Vairocana (Vairocana, the Dharmakaya of the Buddha) in his past practice of the Bodhisattva path, closely attending to and making offerings to all the Buddhas, and hearing the voices of the Buddhas expounding the Dharma, which universally vibrate throughout all the worlds of the ten directions. These manifested scenes are like the reflections of the void, the sun, the moon, the stars, the clouds, and the thunder in a clear mirror or pure water; similarly, the miraculous powers and other events of the Tathagata's past practices manifested in the pores of Māyādevī's body are also like this; this is the third miraculous sign of the Bodhisattva about to be born.』 『Furthermore, good man! In every pore of Māyādevī's body, there appear all the ocean-like worlds, all the world-seeds, the essential nature of the worlds, the shapes of the worlds, and the cities, villages, mountains, forests, rivers, oceans, springs, and ponds within the worlds, the sentient beings that were liberated, the kalpas that were experienced, all the Buddhas that appeared, the pure lands that were entered, the bodies that were received, all the lifetimes, the virtuous friends that were served, the Dharma teachings that were obtained, the vows that were practiced, the fruits of realization that were achieved, from the initial aspiration to the attainment of the non-retrogressive stage; in all places, in all births, Māyādevī was their mother. In this way, all the past realms of the Tathagata are manifested in the pores without exception; this is the fourth miraculous sign of the Bodhisattva about to be born.』 『Furthermore, good man! In every pore of Māyādevī, there appear all the various colors and appearances, all the various forms and features, all the various dignified behaviors, all the various necessities, clothing, food, and experiences of suffering and joy, that the Tathagata experienced in his past practice of the Bodhisattva path, all clearly manifested, without any obscurity; this is the fifth miraculous sign of the Bodhisattva about to be born.』
第五神變。
「又，善男子！摩耶夫人身諸毛孔，一一皆現世尊過去修施行時，舍所難捨；身份、肢節、頭目、耳鼻、唇舌、牙齒、血肉、骨髓、肝膽、腸胃、面板、筋脈，及其妻妾、男女眷屬、宮殿、城邑，及諸珍寶：金銀、琉璃、珂貝、璧玉、瓔珞、環珮、衣服、飲食，如是一切內外諸物；亦見受者種種方處、形貌、言辭；是為菩薩將誕生時第六神變。
「又，善男子！時此林中，普現過去一切劫中所有諸佛入母胎時種種佛剎，種種園林，種種莊嚴，種種眷屬，及其種種幢幡、傘蓋、華鬘、衣服、涂香、末香、摩尼寶等，種種瓔珞諸莊嚴具，種種妓樂歌詠贊嘆，上妙音聲遍滿林中，令諸眾生普得聞見；是為菩薩將誕生時第七神變。
「又，善男子！摩耶夫人從其身中胎藏之內，出現菩薩應所受用摩尼寶王宮殿樓閣，超過一切天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽及諸人王之所住處；摩尼王網羅覆其上，復以一切人天形像摩尼寶王諸莊嚴具校飾莊嚴，熏以無垢上妙香王，令諸眾生心得清凈。如是一切遍滿林間，各各差別，不相雜亂；是為菩薩將誕生時第八神變。
「又，善男子！摩耶夫人從其腹中出十不可說不可說百千億那由他佛剎極微塵數菩薩摩訶薩，其諸菩薩身
【現代漢語翻譯】 現代漢語譯本 第五種神變。 『此外，善男子！摩耶夫人身上的每一個毛孔，都顯現世尊過去修行佈施時，捨棄難以捨棄之物的情景；包括身體的各個部分、肢體、頭、眼睛、耳朵、鼻子、嘴唇、舌頭、牙齒、血液、肌肉、骨髓、肝臟、膽囊、腸胃、面板、筋脈，以及他的妻妾、子女眷屬、宮殿、城池，和各種珍寶：金、銀、琉璃、硨磲、璧玉、瓔珞、環珮、衣服、飲食，像這樣一切內外之物；也能看到接受佈施的人在各種地方、不同的形貌、不同的言辭；這是菩薩即將誕生時的第六種神變。 『此外，善男子！這時，這片樹林中，普遍顯現過去一切劫中所有諸佛入母胎時的各種佛剎（佛所教化的國土），各種園林，各種莊嚴，各種眷屬，以及各種幢幡、傘蓋、花鬘、衣服、涂香、末香、摩尼寶（如意寶珠）等，各種瓔珞等莊嚴之物，各種伎樂歌詠贊嘆，美妙的聲音遍滿樹林，使一切眾生普遍得以聽見和看見；這是菩薩即將誕生時的第七種神變。 『此外，善男子！摩耶夫人從她身體的胎藏之中，出現菩薩應該享用的摩尼寶王宮殿樓閣，超越一切天、龍、夜叉（一種鬼神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、迦樓羅（一種大鳥）、緊那羅（天上的歌神）、摩睺羅伽（一種大蟒蛇）以及諸人王所居住的地方；摩尼寶王網覆蓋其上，又用一切人天形象的摩尼寶王等各種莊嚴之物裝飾，用無垢上妙的香王薰染，使一切眾生內心清凈。像這樣一切遍滿樹林之間，各自不同，不相混雜；這是菩薩即將誕生時的第八種神變。 『此外，善男子！摩耶夫人從她的腹中，出現十個不可說不可說百千億那由他佛剎極微塵數（數量極多）的菩薩摩訶薩（大菩薩），這些菩薩的身
【English Translation】 English version The fifth miraculous transformation. 'Furthermore, good son! From each and every pore of Māyā』s body, there appeared the World Honored One』s past acts of giving, when he gave away what was difficult to give; his body parts, limbs, head, eyes, ears, nose, lips, tongue, teeth, blood, flesh, bone marrow, liver, gallbladder, intestines, stomach, skin, veins, as well as his wives, children, relatives, palaces, cities, and various treasures: gold, silver, lapis lazuli, conch shells, jade, necklaces, pendants, clothes, food and drink, all such internal and external things; also seen were the recipients in various places, with different appearances and words; this is the sixth miraculous transformation when the Bodhisattva is about to be born. 'Furthermore, good son! At that time, in this forest, there universally appeared all the Buddha-lands, various gardens, various adornments, various retinues, and various banners, parasols, flower garlands, clothes, fragrant ointments, powdered incense, mani jewels (wish-fulfilling jewels), and various ornaments such as necklaces, various musical performances, songs of praise, and sublime sounds filling the forest, enabling all sentient beings to universally hear and see; this is the seventh miraculous transformation when the Bodhisattva is about to be born. 'Furthermore, good son! From within the womb of Māyā』s body, there appeared the mani jewel king palaces and pavilions that the Bodhisattva should enjoy, surpassing all the abodes of gods, dragons, yakshas (a type of ghost), gandharvas (celestial musicians), asuras (a type of warring god), garudas (a large bird), kinnaras (celestial singers), mahoragas (a large serpent), and all human kings; the mani jewel king net covered it, and it was adorned with various ornaments of mani jewel kings in the forms of all humans and gods, perfumed with the immaculate and sublime fragrance king, causing the minds of all sentient beings to become pure. All of this filled the forest, each different and not mixed together; this is the eighth miraculous transformation when the Bodhisattva is about to be born. 'Furthermore, good son! From within Māyā』s womb, there emerged ten inexpressible, inexpressible hundreds of thousands of billions of nayutas of Buddha-lands』 worth of extremely minute dust particles of Bodhisattva Mahasattvas (great Bodhisattvas), and the bodies of these Bodhisattvas
形、容貌、色相、光明、進止、威儀、神通、眷屬，一切皆與毗盧遮那菩薩等無有異，悉共同時讚歎如來；是為菩薩將誕生時第九神變。
「又，善男子！摩耶夫人將欲誕生菩薩之時，忽于其前，從金剛際出大蓮華，名一切寶王莊嚴藏，以無能勝金剛摩尼王寶為莖，以眾生影像海摩尼王寶為藏，一切上妙摩尼王寶而作其須，清凈無垢如意寶王以為其臺，有十佛剎極微塵數葉，一切皆以摩尼所成，周匝莊嚴，光輝間發；摩尼寶王而為其網，周匝垂覆，堅固難壞；金剛寶王而為其蓋，以覆其上；一切天王所共執持；一切龍王起大香云，降注香雨；一切諸天雨天妙華及諸嚴具；一切夜叉王恭敬圍繞；一切乾闥婆王出美妙音，歌贊菩薩往昔親近供養諸佛所有功德；一切阿修羅王舍憍慢心，曲躬恭敬，合掌頂禮；一切迦樓羅王銜寶繒帶，莊嚴虛空；一切緊那羅王發歡喜心，歌詠贊嘆菩薩功德；一切摩睺羅伽王皆生歡喜，出大音聲歌詠贊嘆，普雨一切寶莊嚴云；是為菩薩將誕生時第十神變。
「善男子！我見摩耶夫人於此林中將誕菩薩，示現十種神通之相，不可思議種種功德，無量光明，心無厭足。摩耶夫人然後右脅而生世尊，如虛空中現凈日輪，如高山頂出於慶雲，如密雲中而耀電光，如夜闇中然大火炬；爾時菩薩
【現代漢語翻譯】 現代漢語譯本 『形體、容貌、色相、光明、舉止、威儀、神通、眷屬，一切都與毗盧遮那菩薩（Vairocana Bodhisattva）一樣，沒有絲毫差異，他們同時讚歎如來；這是菩薩將要誕生時的第九種神變。 『又，善男子！摩耶夫人（Māyādevī）將要誕生菩薩的時候，忽然在她面前，從金剛際涌現出一朵大蓮花，名為一切寶王莊嚴藏（Sarvaratnarāja-vyūha-garbha），以無能勝金剛摩尼王寶為莖，以眾生影像海摩尼王寶為藏，一切上妙摩尼王寶作為花須，清凈無垢如意寶王作為花臺，有十個佛剎極微塵數的花瓣，一切都由摩尼寶構成，周匝莊嚴，光輝閃耀；摩尼寶王作為花網，周匝垂覆，堅固不可摧毀；金剛寶王作為花蓋，覆蓋其上；一切天王共同執持；一切龍王升起大香云，降下香雨；一切諸天降下天妙花和各種莊嚴之物；一切夜叉王恭敬圍繞；一切乾闥婆王（Gandharva）發出美妙的聲音，歌頌讚嘆菩薩過去親近供養諸佛的所有功德；一切阿修羅王（Asura）捨棄驕慢之心，彎腰恭敬，合掌頂禮；一切迦樓羅王（Garuda）銜著寶繒帶，莊嚴虛空；一切緊那羅王（Kinnara）發出歡喜心，歌詠贊嘆菩薩的功德；一切摩睺羅伽王（Mahoraga）都生起歡喜，發出巨大的聲音歌詠贊嘆，普遍降下一切寶莊嚴云；這是菩薩將要誕生時的第十種神變。 『善男子！我看到摩耶夫人在這個樹林中將要誕生菩薩，示現了十種神通之相，不可思議的種種功德，無量的光明，心中沒有厭足。摩耶夫人然後從右脅生出世尊，如同虛空中出現清凈的太陽，如同高山頂上出現吉祥的雲彩，如同密雲中閃耀的電光，如同黑夜中點燃巨大的火炬；這時菩薩
【English Translation】 English version 'Form, appearance, color, light, movement, dignity, supernatural powers, retinue, all are equal to Vairocana Bodhisattva, without any difference, and they all simultaneously praise the Tathagata; this is the ninth miraculous transformation when the Bodhisattva is about to be born.' 'Furthermore, good man! When Māyādevī is about to give birth to the Bodhisattva, suddenly in front of her, from the Vajra realm emerges a great lotus flower, named Sarvaratnarāja-vyūha-garbha (Treasury of All Jewel King Adornments), with an invincible Vajra Mani King jewel as its stem, a Mani King jewel of the sea of sentient beings' images as its receptacle, all supreme Mani King jewels as its stamens, a pure and immaculate Wish-fulfilling Jewel King as its platform, with petals as numerous as the fine dust particles of ten Buddha-lands, all made of Mani jewels, adorned all around, with radiant light; a Mani Jewel King as its net, hanging all around, firm and indestructible; a Vajra Jewel King as its canopy, covering it; all the heavenly kings holding it together; all the dragon kings raising great fragrant clouds, pouring down fragrant rain; all the devas raining down heavenly exquisite flowers and various adornments; all the Yaksha kings respectfully surrounding it; all the Gandharva kings emitting beautiful sounds, singing praises of all the merits the Bodhisattva had in the past when he was close to and made offerings to the Buddhas; all the Asura kings abandoning their arrogance, bowing respectfully, joining their palms and bowing their heads; all the Garuda kings holding jeweled ribbons, adorning the sky; all the Kinnara kings expressing joy, singing and praising the Bodhisattva's merits; all the Mahoraga kings all generating joy, emitting great sounds of singing and praise, universally raining down all jewel-adorned clouds; this is the tenth miraculous transformation when the Bodhisattva is about to be born.' 'Good man! I saw Māyādevī in this grove about to give birth to the Bodhisattva, manifesting ten kinds of miraculous signs, inconceivable merits, immeasurable light, and my heart was never satisfied. Māyādevī then gave birth to the World Honored One from her right side, like a pure sun appearing in the empty sky, like an auspicious cloud appearing on the top of a high mountain, like lightning flashing in dense clouds, like a great torch lit in the darkness of night; at that time the Bodhisattva'
從母脅生，身相光明亦復如是。善男子！菩薩是時為欲顯示一切諸法如影、如像，如夢、如幻，無去、無來，無生、無滅，示現誕生。
「善男子！我當見佛毗盧遮那於此四天下閻浮提內嵐毗尼園示現初生神變之時，亦見如來於三千大千世界百億四天下閻浮提中嵐毗尼園示現初生種種神變；亦見於三千大千世界極微塵數佛剎，亦見於百佛世界極微塵數佛剎，乃至十方一切世界極微塵數佛剎，示現初生種種神變；亦見在於十方世界極微塵中，所有種種無量佛剎，一一皆現受生、誕生種種神變。如是念念盡未來際，普於十方一切法界所有剎海，一一塵中無量世界，示現初生種種神變，次第相續無有間斷。雖唸唸中普遍一切無邊剎海，示現誕生種種神變，而心無著，無有障礙。」
爾時，善財童子白妙德圓滿愛敬吉祥嵐毗尼園主林神言：「聖者！菩薩云何住最後身，要生於此大族姓中？」
林神告言：「善男子！一切菩薩將成正覺，住最後身，皆生王宮或生大族婆羅門家。何以故？為能成就種種利益，調伏自他令成熟故。善男子！能利自他有三種法：一者、異熟因果；二者、福德因果；三者、智慧因果。云何異熟？謂有八種：一者、壽量圓滿；二者、色相圓滿；三者、種族圓滿；四者、自在圓滿；五者，
【現代漢語翻譯】 現代漢語譯本：從母親的脅部出生，身體的光明也同樣如此。善男子！菩薩這時爲了顯示一切諸法如影子、如影象，如夢境、如幻象，無去、無來，無生、無滅，而示現誕生。 善男子！我將見到佛毗盧遮那（Vairocana，意為光明遍照）在這四天下閻浮提（Jambudvipa，意為贍部洲，指我們所居住的世界）內的嵐毗尼園（Lumbini Garden，佛陀誕生地）示現初生時的神變，也見到如來在三千大千世界百億四天下閻浮提中的嵐毗尼園示現初生時的種種神變；也見到在三千大千世界極微塵數（無數）的佛剎（Buddha-ksetra，佛的國土），也見到在百佛世界極微塵數的佛剎，乃至十方一切世界極微塵數的佛剎，示現初生時的種種神變；也見到在十方世界極微塵中，所有種種無量的佛剎，一一都示現受生、誕生時的種種神變。像這樣唸唸之間直到未來際，普遍在十方一切法界（Dharmadhatu，宇宙）所有剎海（佛剎的海洋），每一個微塵中無量的世界，示現初生時的種種神變，次第相續沒有間斷。雖然唸唸之中普遍一切無邊的剎海，示現誕生時的種種神變，而心無所執著，沒有任何障礙。 這時，善財童子（Sudhana，求道者）問妙德圓滿愛敬吉祥嵐毗尼園主林神說：『聖者！菩薩如何安住于最後身，一定要出生于這樣的大族姓中？』 林神回答說：『善男子！一切菩薩將要成就正覺（Anuttara-samyak-sambodhi，無上正等正覺），安住于最後身時，都出生在王宮或者出生在大族婆羅門（Brahmana，印度教祭司）家。為什麼呢？爲了能夠成就種種利益，調伏自己和他人使之成熟的緣故。善男子！能夠利益自己和他人的有三種法：第一是異熟因果（Vipaka-hetuphala，果報因果），第二是福德因果（Punya-hetuphala，功德因果），第三是智慧因果（Jnana-hetuphala，智慧因果）。什麼是異熟呢？有八種：第一是壽命圓滿，第二是色相圓滿，第三是種族圓滿，第四是自在圓滿，第五是……』
【English Translation】 English version: Born from the mother's side, the radiance of the body is also like this. Good man! At this time, the Bodhisattva, in order to show that all dharmas are like shadows, like images, like dreams, like illusions, without going, without coming, without birth, without death, manifests birth. Good man! I shall see the Buddha Vairocana manifesting his initial birth and divine transformations in the Lumbini Garden within this Jambudvipa of the four continents; I shall also see the Tathagata manifesting various divine transformations of his initial birth in the Lumbini Garden within the hundred billion Jambudvipas of the four continents in the three thousand great thousand worlds; I shall also see in the Buddha-ksetras as numerous as the fine dust particles in the three thousand great thousand worlds, and also in the Buddha-ksetras as numerous as the fine dust particles in the hundred Buddha worlds, and even in the Buddha-ksetras as numerous as the fine dust particles in all the worlds of the ten directions, manifesting various divine transformations of his initial birth; I shall also see in all the various immeasurable Buddha-ksetras within the fine dust particles of the ten directions, each manifesting the various divine transformations of being born and taking birth. Thus, in every thought, until the end of the future, universally in all the realms of the ten directions, in all the oceans of Buddha-ksetras, in the immeasurable worlds within each dust particle, manifesting various divine transformations of his initial birth, in continuous succession without interruption. Although in every thought, he universally manifests various divine transformations of birth in all the boundless oceans of Buddha-ksetras, his mind is without attachment and without any obstruction. At that time, the youth Sudhana asked the Forest Spirit, the master of the auspicious and revered Lumbini Garden, who was full of wonderful virtues, saying: 'Holy One! How does a Bodhisattva abide in his last body, that he must be born into such a great lineage?' The Forest Spirit replied: 'Good man! All Bodhisattvas who are about to attain Anuttara-samyak-sambodhi, when abiding in their last body, are born either in a royal palace or in a great Brahmin family. Why is that? It is because they are able to accomplish various benefits, to tame themselves and others, and to bring them to maturity. Good man! There are three dharmas that can benefit oneself and others: first, the cause and effect of Vipaka (result of actions); second, the cause and effect of Punya (merit); and third, the cause and effect of Jnana (wisdom). What is Vipaka? There are eight kinds: first, the perfection of lifespan; second, the perfection of physical appearance; third, the perfection of lineage; fourth, the perfection of freedom; fifth, ...'
信言圓滿；六者、大勢圓滿；七者、丈夫相圓滿；八者、勇力圓滿。
「善男子！云何菩薩壽命圓滿？所謂：壽命長遠，久住世間。云何菩薩色相圓滿？所謂：形色端嚴，相好殊勝，人所樂見，心無厭足。云何菩薩種族圓滿？所謂：生於豪貴剎帝利種婆羅門家。云何菩薩自在圓滿？所謂：得大財位及大眷屬，所作隨心，人所宗奉。云何菩薩信言圓滿？所謂：出言誠諦，人必信受；理諸諍訟，心無高下；凡所決斷，如執權衡；言行無違，無求無諂。云何菩薩大勢圓滿？所謂：名稱高遠，勇猛精進，志性柔和，譭譽不動；工巧藝業，無能過者；處大眾會，咸所尊重。云何菩薩丈夫相圓滿？所謂：具丈夫相，離諸殘缺。云何菩薩勇力圓滿？所謂：報力殊勝，身常無病，心力勇健，有勝堪能。如是八法，是為菩薩異熟圓滿。
「善男子！菩薩云何修此八種異熟之因。所謂：菩薩于諸眾生起大慈愍，無殺害心，是為壽量圓滿之因。若諸菩薩于佛菩薩形像之前及諸一切黑闇之處，施諸光明及施種種鮮潔衣服，是為色相圓滿之因。若諸菩薩處於種種部類之中，心常謙下，是為種族圓滿之因。若諸菩薩于諸貧匱、困厄眾生，隨心所欲而行給施，是為自在圓滿之因。若諸菩薩常修實語，和合語，柔軟語，不變異語，是為信言
【現代漢語翻譯】 現代漢語譯本：第六，大勢圓滿；第七，丈夫相圓滿；第八，勇力圓滿。 『善男子！菩薩的壽命圓滿是什麼？』意思是：壽命長遠，長久住於世間。『菩薩的色相圓滿是什麼？』意思是：形貌端正莊嚴，相貌美好殊勝，人們樂於見到，心中沒有厭倦。『菩薩的種族圓滿是什麼？』意思是：出生于高貴顯赫的剎帝利（統治階級）或婆羅門（祭司階級）家庭。『菩薩的自在圓滿是什麼？』意思是：獲得巨大的財富和眾多眷屬，所做的事情都能隨心所欲，受人尊敬和推崇。『菩薩的信言圓滿是什麼？』意思是：說出的話真實可信，人們必定相信接受；處理各種爭端訴訟，心中沒有高低偏袒；凡是所做的決斷，如同拿著秤桿一樣公正；言行一致，沒有虛偽和諂媚。『菩薩的大勢圓滿是什麼？』意思是：名聲遠揚，勇猛精進，性格柔和，不為譭謗和讚譽所動搖；在工藝技巧方面，沒有人能超過他；處在眾人集會中，都受到尊重。『菩薩的丈夫相圓滿是什麼？』意思是：具備大丈夫的相貌，沒有殘缺。『菩薩的勇力圓滿是什麼？』意思是：果報的力量殊勝，身體常常沒有疾病，心力勇敢強健，有超勝的能力。這八種法，是菩薩異熟果報的圓滿。 『善男子！菩薩如何修習這八種異熟果報的因？』意思是：菩薩對於一切眾生生起大慈悲心，沒有殺害的心，這是壽命圓滿的因。如果菩薩在佛菩薩的形像之前，以及在一切黑暗的地方，佈施光明，以及佈施各種鮮艷潔凈的衣服，這是色相圓滿的因。如果菩薩處在各種不同的群體之中，心中常常謙虛低下，這是種族圓滿的因。如果菩薩對於貧窮困苦的眾生，隨他們的心願而給予佈施，這是自在圓滿的因。如果菩薩常常修習真實語、和合語、柔軟語、不變異語，這是信言圓滿的因。
【English Translation】 English version: Sixth, the perfection of great power; seventh, the perfection of the marks of a great man; eighth, the perfection of courage and strength. 'Good man! What is the Bodhisattva's perfection of lifespan?' It means: having a long lifespan, dwelling in the world for a long time. 'What is the Bodhisattva's perfection of physical appearance?' It means: having a dignified and handsome appearance, with excellent and extraordinary features, pleasing to see, and never causing weariness in the heart. 'What is the Bodhisattva's perfection of lineage?' It means: being born into a noble and distinguished Kshatriya (ruling class) or Brahmin (priestly class) family. 'What is the Bodhisattva's perfection of freedom?' It means: obtaining great wealth and a large retinue, being able to do whatever one wishes, and being respected and revered by people. 'What is the Bodhisattva's perfection of truthful speech?' It means: speaking truthfully and reliably, so that people will surely believe and accept; handling various disputes and lawsuits without bias or partiality; making judgments as if holding a balance scale; being consistent in word and deed, without hypocrisy or flattery. 'What is the Bodhisattva's perfection of great power?' It means: having a far-reaching reputation, being courageous and diligent, having a gentle nature, and being unmoved by slander or praise; in terms of craftsmanship and skills, no one can surpass him; in gatherings of people, he is respected by all. 'What is the Bodhisattva's perfection of the marks of a great man?' It means: possessing the marks of a great man, without any defects. 'What is the Bodhisattva's perfection of courage and strength?' It means: having extraordinary karmic power, a body that is always free from illness, a brave and strong mind, and superior abilities. These eight qualities are the perfections of the Bodhisattva's mature karmic results. 'Good man! How does a Bodhisattva cultivate the causes for these eight kinds of mature karmic results?' It means: the Bodhisattva generates great compassion for all living beings, without any intention to harm, and this is the cause for the perfection of lifespan. If a Bodhisattva offers light before the images of Buddhas and Bodhisattvas, and in all dark places, and offers various bright and clean clothes, this is the cause for the perfection of physical appearance. If a Bodhisattva is always humble and modest among various groups of people, this is the cause for the perfection of lineage. If a Bodhisattva gives to the poor and distressed beings whatever they desire, this is the cause for the perfection of freedom. If a Bodhisattva always practices truthful speech, harmonious speech, gentle speech, and unchanging speech, this is the cause for the perfection of truthful speech.
圓滿之因。若諸菩薩為欲攝取未來世身，種種色相殊勝功德，發大誓願，供養三寶及善知識、父母、師長，心恒不捨，承事恭敬，無有斷絕，是為大勢圓滿之因。若諸菩薩心恒愛樂丈夫之身，于女人相常生厭棄，怖畏女色猶如猛火，于丈夫身生福德想，亦勸眾生厭離女身，欣丈夫相，是為丈夫圓滿之因。若諸菩薩恒以身力供事眾生，如理作役皆往營助；于師長處按摩涂洗，及以種種上妙飲食施諸飢渴，咸令充飽，令其安樂，色力增盛，是為勇力圓滿之因。如是菩薩修習八種異熟之因，感異熟果。
「善男子！如是八種異熟之因，復由三緣而得增長，能感圓滿、廣大、饒益、殊勝異熟。云何為三？一者、清凈心，二者、清凈行，三者、清凈境。若諸菩薩內心清凈，所有善根，悉用迴向阿耨多羅三藐三菩提，及證甚深一味法界，廣大信樂，純一無雜，勤求修習，不顧身命，與善知識同一志行，見同法者深生歡喜，日夜思惟，唸唸隨順，行、住、坐、臥，心無厭足，是為第一發清凈心。若諸菩薩即于如是廣大志樂所起善根，長時修習，唸唸無間，方便善巧，皆使成就，未受行者令得受行，已受行者令其堅固，是為第二行清凈行。若諸菩薩于彼一切所行境中令心清凈，能正發起令行調柔，如是趣求至究竟果，是為第三趣
【現代漢語翻譯】 現代漢語譯本 圓滿之因。如果菩薩爲了攝取未來世的殊勝色相功德，發大誓願，供養三寶（佛、法、僧）以及善知識、父母、師長，心中恒常不捨，承事恭敬，沒有斷絕，這就是大勢圓滿的因。如果菩薩心中恒常愛樂丈夫之身，對於女人之相常常生起厭棄，畏懼女色如同猛火，對於丈夫之身生起福德之想，也勸導眾生厭離女身，欣求丈夫之相，這就是丈夫圓滿的因。如果菩薩恒常以自身之力供養眾生，如理地做役使，都前往幫助；在師長處塗抹洗滌，以及用種種上妙的飲食施給飢渴的人，使他們都得到飽足，令他們安樂，色力增盛，這就是勇力圓滿的因。像這樣，菩薩修習八種異熟之因，感得異熟之果。 『善男子！』像這樣的八種異熟之因，又由於三種因緣而得以增長，能夠感得圓滿、廣大、饒益、殊勝的異熟。哪三種呢？第一是清凈心，第二是清凈行，第三是清凈境。如果菩薩內心清凈，所有善根，都用來回向阿耨多羅三藐三菩提（無上正等正覺），以及證得甚深一味法界，廣大信樂，純一無雜，勤求修習，不顧惜身命，與善知識同心同德，見到同修佛法的人深生歡喜，日夜思惟，唸唸隨順，行、住、坐、臥，心中沒有厭倦，這是第一發清凈心。如果菩薩對於像這樣廣大志樂所產生的善根，長時修習，唸唸無間，方便善巧，都使之成就，沒有受持修行的人令其受持修行，已經受持修行的人令其堅固，這是第二行清凈行。如果菩薩對於一切所行之境，令心清凈，能夠正確發起令修行調柔，像這樣趣求直至究竟果，這是第三趣清凈境。
【English Translation】 English version The causes of perfection. If Bodhisattvas, desiring to obtain future bodies with various excellent forms and merits, make great vows, offer to the Three Jewels (Buddha, Dharma, Sangha) and to good teachers, parents, and masters, with constant devotion and respect, without interruption, this is the cause of great power perfection. If Bodhisattvas constantly cherish the male body, always feel aversion towards the female form, fearing female allure like a raging fire, and think of the male body as a source of merit, also encouraging beings to renounce the female body and desire the male form, this is the cause of male perfection. If Bodhisattvas constantly serve beings with their physical strength, assisting in tasks as appropriate; at the places of their teachers, they clean and wash, and offer various excellent foods to the hungry and thirsty, satisfying them, bringing them peace, and increasing their strength, this is the cause of strength perfection. Thus, Bodhisattvas cultivate these eight causes of maturation, experiencing the results of maturation. 『Good man!』 These eight causes of maturation are further increased by three conditions, which can bring about complete, vast, beneficial, and excellent maturation. What are the three? First, a pure mind; second, pure conduct; and third, a pure realm. If Bodhisattvas have a pure inner mind, all their roots of goodness are dedicated to Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) and to realizing the profound, unified Dharma realm, with great faith and joy, pure and unmixed, diligently seeking cultivation, not caring for their lives, sharing the same aspirations with good teachers, deeply rejoicing upon seeing fellow practitioners, contemplating day and night, following every thought, in walking, standing, sitting, and lying down, without weariness in their minds, this is the first, developing a pure mind. If Bodhisattvas, regarding the roots of goodness arising from such great aspirations, cultivate them for a long time, without interruption, with skillful means, making them all accomplished, causing those who have not practiced to begin practicing, and strengthening those who have already practiced, this is the second, practicing pure conduct. If Bodhisattvas, in all the realms of their practice, purify their minds, correctly initiating and making their practice gentle, thus seeking until the ultimate result, this is the third, approaching a pure realm.
清凈境。
「善男子！云何菩薩異熟果耶？謂由菩薩壽量具足故，能得長時無間修習，所有善根積集增長，能久住世自利利他，是為壽命圓滿之果。又由菩薩色相端嚴，眾生愛敬故，一切大眾咸來歸仰，凡所發言無不樂聞，既聞法已，皆悉順行，是為色相圓滿之果。又由菩薩種族真正故，世所宗重，令諸眾生隨順菩薩所有言教，精勤修習，速疾舍離諸不善業，修諸善業，是為種族圓滿之果。又由菩薩自在圓滿具足財位故，能以種種珍寶、僕使給施群生，隨其所須咸令充足；以此攝取，然後調伏而成熟之，是為自在圓滿之果。又由菩薩成就實語故，能以愛語攝諸眾生，調伏成熟，令其信受，皆得解脫，是為信言圓滿之果。又由菩薩豪貴自在，有大勢力故，能令眾生感德從化，心生慚愧，尊重愛樂，凡所出言，隨順不逆，是為大勢圓滿之果。又由菩薩具足圓滿大丈夫相，諸根成就，無有殘缺，是故堪為勝功德器，精進勤求一切智境；得無所畏無障礙行，能大饒益一切眾生；所作隨心，皆無障礙；一切世間諸天及人，無能譏毀；是為具足大丈夫相圓滿之果。又由菩薩成就勇力故，普能積集一切善法，安樂成就諸眾生界，勇猛精進，成就智通，是為勇力圓滿之果。如是名為異熟因果。云何福智？謂：施、戒、忍三波羅蜜
【現代漢語翻譯】 現代漢語譯本 清凈的境界。 『善男子！什麼是菩薩的異熟果呢？』 『菩薩因為壽命具足，能夠長時間無間斷地修習，所有善根積累增長，能夠長久住世利益自己和他人，這是壽命圓滿的果報。』 『又因為菩薩的色相端正莊嚴，眾生愛戴敬仰，一切大眾都來歸順仰慕，凡是所說的話沒有不樂意聽聞的，聽聞佛法后，都能夠遵照實行，這是色相圓滿的果報。』 『又因為菩薩的種族純正，為世人所尊重，使得眾生隨順菩薩的教導，精勤修習，迅速舍離各種不善的業，修習各種善業，這是種族圓滿的果報。』 『又因為菩薩自在圓滿，具備財富地位，能夠用各種珍寶、僕人來佈施給眾生，隨他們所需都讓他們滿足；用這些來攝取他們，然後調伏他們使他們成熟，這是自在圓滿的果報。』 『又因為菩薩成就真實語，能夠用愛語來攝受眾生，調伏他們使他們成熟，讓他們信受，都能夠得到解脫，這是信言圓滿的果報。』 『又因為菩薩豪貴自在，有強大的勢力，能夠使眾生感念恩德而歸順教化，心中生起慚愧，尊重愛戴，凡是所說的話，都隨順而不違逆，這是大勢圓滿的果報。』 『又因為菩薩具足圓滿大丈夫相，諸根成就，沒有殘缺，因此堪為殊勝功德的器皿，精進勤求一切智慧的境界；得到無所畏懼、無障礙的修行，能夠大大饒益一切眾生；所作所為都隨心所欲，沒有障礙；一切世間諸天和人，沒有能夠譏諷譭謗的；這是具足大丈夫相圓滿的果報。』 『又因為菩薩成就勇猛的力量，普遍能夠積累一切善法，安樂地成就各種眾生界，勇猛精進，成就智慧神通，這是勇力圓滿的果報。』 『這些稱為異熟的因果。什麼是福德和智慧呢？』 『就是佈施（dana）、持戒（sila）、忍辱（ksanti）這三種波羅蜜（paramita）。』
【English Translation】 English version The pure realm. 'Good man! What are the resultant fruits of a Bodhisattva?' 'Because a Bodhisattva has a full lifespan, they can practice continuously for a long time, all good roots accumulate and grow, they can live in the world for a long time to benefit themselves and others, this is the fruit of a complete lifespan.' 'Also, because a Bodhisattva's appearance is upright and dignified, beings love and respect them, all the masses come to submit and admire them, whatever they say, there is no one who does not like to hear it, after hearing the Dharma, they can all follow it, this is the fruit of a complete appearance.' 'Also, because a Bodhisattva's lineage is pure, they are respected by the world, causing beings to follow the Bodhisattva's teachings, diligently practice, quickly abandon all unwholesome deeds, and cultivate all wholesome deeds, this is the fruit of a complete lineage.' 'Also, because a Bodhisattva is free and complete, possessing wealth and status, they can use various treasures and servants to give to beings, fulfilling all their needs; using these to gather them, then subdue them and mature them, this is the fruit of complete freedom.' 'Also, because a Bodhisattva achieves truthful speech, they can use loving speech to gather beings, subdue them and mature them, allowing them to believe and accept, and all can attain liberation, this is the fruit of complete truthful speech.' 'Also, because a Bodhisattva is noble and free, possessing great power, they can cause beings to feel gratitude and submit to their teachings, generating shame in their hearts, respecting and loving them, whatever they say, they follow and do not oppose, this is the fruit of great power.' 'Also, because a Bodhisattva possesses the complete marks of a great man, all faculties are complete, without any defects, therefore they are worthy to be a vessel of superior merit, diligently seeking the realm of all wisdom; attaining fearless and unobstructed practice, they can greatly benefit all beings; whatever they do is as they wish, without any obstacles; all the gods and humans in the world, none can ridicule or slander them; this is the fruit of possessing the complete marks of a great man.' 'Also, because a Bodhisattva achieves courageous strength, they can universally accumulate all good dharmas, peacefully accomplish all realms of beings, courageously and diligently advance, achieving wisdom and supernatural powers, this is the fruit of complete courageous strength.' 'These are called the causes and effects of resultant maturation. What are merit and wisdom?' 'They are the three paramitas (paramita) of giving (dana), morality (sila), and patience (ksanti).'
名之為福；般若波羅蜜名之為智；精進、禪定亦名為福，亦名為智。謂：因精進修施、戒、忍，慈無量等，則名為福，若因精進起聞、思、修，則名為智。又因精進修蘊善巧，處善巧，界善巧，緣起善巧，處非處善巧，能知四諦善不善法，煩惱勝劣，黑白諸業，微細觀察，皆名為智。若因禪定修四無量，是名為福；若因禪定修行般若及諸善巧，則名為智。是故，菩薩能大饒益一切眾生，于諸佛剎大眾會中而為師首，普能隨順一切諸佛轉正法輪；能自調伏，亦能調伏一切眾生，令其速入一切智道。菩薩成就如是種種殊勝因果，即能疾得阿耨多羅三藐三菩提。」
大方廣佛華嚴經卷第二十六 大正藏第 10 冊 No. 0293 大方廣佛華嚴經
大方廣佛華嚴經卷第二十七
罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品
爾時，善財童子白林神言：「聖者！得此解脫，其已久如？」
林神告言：「善男子！乃往古世，過億佛剎極微塵數劫，復倍是數，時有世界，名普寶，劫名悅樂；八十億那由他佛于中出現，其第一佛，名自在功德無能勝幢，十號具足。彼世界中有四天下，名種種莊嚴光閻浮提，中有一王都，名清凈莊嚴須彌幢，其中有王，名寶光焰眼；時，彼大王第一夫
【現代漢語翻譯】 現代漢語譯本：
被稱為福德；般若波羅蜜（智慧到彼岸）被稱為智慧；精進、禪定也既可稱為福德，也可稱為智慧。例如：因為精進修行佈施、持戒、忍辱，慈無量心等，就稱為福德；如果因為精進引發聞、思、修，就稱為智慧。又如：因為精進修行五蘊的善巧，處所的善巧，界限的善巧，緣起的善巧，是處非處的善巧，能夠了解四聖諦、善與不善的法，煩惱的強弱，黑白諸業，進行細微的觀察，都稱為智慧。如果因為禪定修行四無量心，就稱為福德；如果因為禪定修行般若以及各種善巧，就稱為智慧。因此，菩薩能夠大大饒益一切眾生，在諸佛的剎土大眾集會中成為導師，普遍能夠隨順一切諸佛轉動正法輪；能夠自我調伏，也能夠調伏一切眾生，使他們迅速進入一切智之道。菩薩成就這樣種種殊勝的因果，就能夠迅速證得阿耨多羅三藐三菩提（無上正等正覺）。 當時，善財童子問林神說：『聖者！您得到這種解脫，已經多久了？』 林神回答說：『善男子！在很久很久以前，經過了億佛剎極微塵數劫，還要再加倍那麼長的時間，那時有一個世界，名叫普寶，劫名叫悅樂；有八十億那由他（極大的數目）佛在那裡出現，其中第一位佛，名叫自在功德無能勝幢，十號具足。那個世界中有四個天下，名叫種種莊嚴光閻浮提（我們所居住的這個世界），其中有一個王都，名叫清凈莊嚴須彌幢，其中有一位國王，名叫寶光焰眼；當時，那位大王的第一夫人……』
【English Translation】 English version:
It is called merit; Prajna Paramita (Perfection of Wisdom) is called wisdom; diligence and meditation are also called merit and also called wisdom. For example: if one practices giving, precepts, patience, immeasurable loving-kindness, etc., through diligence, it is called merit; if one generates hearing, thinking, and cultivation through diligence, it is called wisdom. Furthermore, if one practices the skillful means of the five aggregates, the skillful means of places, the skillful means of realms, the skillful means of dependent origination, the skillful means of what is and is not the case, and is able to understand the Four Noble Truths, good and bad dharmas, the strength and weakness of afflictions, black and white karmas, and makes subtle observations, all of these are called wisdom. If one practices the Four Immeasurables through meditation, it is called merit; if one practices Prajna and various skillful means through meditation, it is called wisdom. Therefore, Bodhisattvas are able to greatly benefit all sentient beings, become teachers in the assemblies of all Buddhas' lands, and universally follow all Buddhas in turning the Dharma wheel; they are able to tame themselves and also tame all sentient beings, enabling them to quickly enter the path of all-knowing wisdom. Bodhisattvas, having achieved such various superior causes and effects, are able to quickly attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). At that time, Sudhana asked the Forest Spirit, 'Holy One! How long have you attained this liberation?' The Forest Spirit replied, 'Good man! In the very distant past, after countless eons equal to the number of fine dust particles in a billion Buddha lands, and then doubling that number, there was a world named Universal Treasure, and the eon was named Joyful; eighty billion nayutas (a very large number) of Buddhas appeared there, the first of whom was named Self-Existent Merit Unsurpassed Banner, possessing all ten epithets. In that world, there were four continents, named Various Adornment Light Jambudvipa (the world we live in), and in it was a royal capital named Pure Adornment Sumeru Banner, and in it was a king named Jewel Light Flame Eye; at that time, the first wife of that great king...'
人，名大焰自在歡喜光，如此世界閻浮提中摩耶夫人為毗盧遮那如來之母，彼種種莊嚴光世界閻浮提中，大焰自在歡喜光夫人為彼最初自在功德無能勝幢如來之母，亦復如是。
「善男子！時，喜光夫人將欲誕生彼菩薩時，與二十億那由他采女前後圍繞，詣圓滿廣大金華園中，示現種種不可思議菩薩受生神通變化。時，彼園中有一樓閣名清凈妙寶峰，有大樹王，名一切施。時，彼夫人即以右手攀彼樹枝，于其右脅誕彼菩薩，諸天捧持，香水沐浴，一切世主廣陳供養。時，有乳母，名無垢光，侍立其側；於是諸天授與乳母，乳母敬受，以手抱持，生大歡喜，即得菩薩普眼境界三昧。得此三昧故，普見十方一切世界無量諸佛，復得此一切自在受生解脫法門。善男子！如初受胎識，速疾無礙，得此三昧故，速疾能見十方諸佛，乘本願力受生神變，亦復如是。
「善男子！于意云何？彼時乳母無垢光者，豈異人乎？我身是也！時，二十億那由他采女者，今此林中我之眷屬，二十億那由他諸林神女是；彼時夫人大焰自在歡喜光者，今摩耶夫人是；時，彼大王寶光焰眼者，今凈飯王是。善男子！我從是來，于唸唸中，常見毗盧遮那菩薩自在受生大神變海。善男子！如見世尊毗盧遮那，唸唸於此娑婆世界及此世界一一塵
【現代漢語翻譯】 現代漢語譯本：人，名為大焰自在歡喜光（Mahātejas-svādhīna-prīti-prabhā），如此世界閻浮提（Jambudvīpa，指我們所居住的這個世界）中，摩耶夫人（Māyādevī，釋迦牟尼佛的生母）是毗盧遮那如來（Vairocana，佛教中重要的佛）的母親。在彼種種莊嚴光世界閻浮提中，大焰自在歡喜光夫人是彼最初自在功德無能勝幢如來（Ādi-svādhīna-guṇa-anabhijita-dhvaja-tathāgata）的母親，情況也是如此。 『善男子！』當時，喜光夫人將要誕生那位菩薩時，有二十億那由他（nayuta，古代印度計數單位，表示極大的數量）的采女前後圍繞，前往圓滿廣大金華園中，示現種種不可思議的菩薩受生神通變化。當時，那個園中有一座樓閣，名為清凈妙寶峰，有一棵大樹王，名為一切施。當時，那位夫人就用右手攀住那樹的枝條，從她的右脅誕生了那位菩薩，諸天捧持著他，用香水沐浴，一切世主都廣陳供養。當時，有一位乳母，名為無垢光，侍立在旁邊；於是諸天將菩薩交給乳母，乳母恭敬地接受，用手抱持著，生起大歡喜，立即獲得了菩薩普眼境界三昧（samādhi，禪定）。因為得到這個三昧的緣故，普遍看見十方一切世界無量的諸佛，又得到了這所有自在受生解脫的法門。善男子！就像最初受胎的識，迅速無礙，因為得到這個三昧的緣故，迅速能夠看見十方諸佛，乘著本願的力量受生神變，也是如此。 『善男子！』你認為如何？當時那位乳母無垢光，難道是別人嗎？就是我自身啊！當時那二十億那由他的采女，就是現在這林中我的眷屬，二十億那由他的諸林神女；當時那位夫人大焰自在歡喜光，就是現在的摩耶夫人；當時那位大王寶光焰眼，就是現在的凈飯王（Śuddhodana，釋迦牟尼佛的父親）。善男子！我從那時以來，在念念之中，常見毗盧遮那菩薩自在受生的大神變海。善男子！就像看見世尊毗盧遮那，唸唸在此娑婆世界（Sahā，指我們所居住的這個世界）以及這個世界每一個微塵
【English Translation】 English version: A person named Mahātejas-svādhīna-prīti-prabhā (Great Flame, Self-Mastery, Joyful Light), in this world of Jambudvīpa (the world we inhabit), Māyādevī (the mother of Śākyamuni Buddha) is the mother of Vairocana Tathāgata (an important Buddha in Buddhism). In that world of Jambudvīpa with various magnificent lights, the lady Mahātejas-svādhīna-prīti-prabhā is the mother of Ādi-svādhīna-guṇa-anabhijita-dhvaja-tathāgata (the First Self-Mastery Merit Unconquerable Banner Tathāgata), and it is also the same. 'Good man!' At that time, when the lady Joyful Light was about to give birth to that Bodhisattva, she was surrounded by twenty billion nayutas (an ancient Indian unit of counting, representing a very large number) of palace women, and went to the perfect and vast Golden Flower Garden, manifesting various inconceivable miraculous transformations of the Bodhisattva's birth. At that time, in that garden, there was a pavilion named Pure Wonderful Treasure Peak, and there was a great tree king named All-Giving. At that time, that lady grasped the branch of that tree with her right hand, and the Bodhisattva was born from her right side. The gods held him up, bathed him with fragrant water, and all the world lords made extensive offerings. At that time, there was a wet nurse named Immaculate Light, standing by her side; then the gods handed the Bodhisattva to the wet nurse, who respectfully received him, held him in her arms, and felt great joy, immediately attaining the Bodhisattva's Universal Eye Realm Samadhi (meditative state). Because of attaining this samadhi, she universally saw countless Buddhas in all the worlds of the ten directions, and also attained this Dharma gate of all self-mastery birth liberation. Good man! Just like the initial consciousness of conception, which is swift and unobstructed, because of attaining this samadhi, one can swiftly see the Buddhas of the ten directions, and by the power of their original vows, they undergo miraculous transformations of birth, and it is also the same. 'Good man!' What do you think? Was that wet nurse Immaculate Light someone else? It was myself! Those twenty billion nayutas of palace women were my retinue in this forest now, the twenty billion nayutas of forest goddesses; that lady Mahātejas-svādhīna-prīti-prabhā was the current Māyādevī; that great king, Treasure Light Flame Eye, was the current Śuddhodana (the father of Śākyamuni Buddha). Good man! Since that time, in every thought, I have often seen the great miraculous transformation ocean of Vairocana Bodhisattva's self-mastery birth. Good man! Just like seeing the World Honored One Vairocana, in every thought, in this Sahā world (the world we inhabit) and in every dust particle of this world
中，乘本願力自在受生神變海門；亦見世尊普於十方一切剎海，所有世界及彼塵中示現受生自在神變，如見現在；亦見如來盡未來際，十方世界及彼世界一一塵中，示現受生自在神變。善男子！如見今佛毗盧遮那普遍受生自在神變；亦見十方一切諸佛各乘本願，遍一切處，盡前後際，所有世界及彼世界所有塵中一切世界，示現受生自在神變；皆得親近、承事、供養及聞諸佛所轉法輪，皆能受持隨順悟入。」
爾時，妙德林神欲重宣此解脫門義，承佛威力，觀察十方，而說偈言：
「善哉佛子汝所問， 最勝難知諸佛境， 深生尊重信樂心， 我說此因應諦聽。 億剎塵劫復倍是， 過彼有劫名悅樂， 八十億數那由他， 諸佛于中相續現。 最初有佛出興世， 號自在德無勝幢， 時我在彼金華園， 見彼如來誕生相。 彼時我身為乳母， 名無垢焰而供侍， 諸天授我菩薩身， 金色光明勝無比。 我時受得天人師， 捧持諦觀不見頂， 左右身量無邊際， 諸相圓滿叵思議。 見彼離垢清凈身， 相好莊嚴甚微妙， 猶如妙寶真金像， 歡喜自慶發凈心。 思惟彼佛諸功德， 增長無量深福海， 見佛神通無與等， 即發廣大菩提心。 專求
{ "translations": [ "現代漢語譯本：並且，他們憑藉本願的力量，自在地在神變之海的門戶中受生；也見到世尊普遍在十方一切剎土之海，所有世界以及那些世界中的微塵中，示現受生的自在神變，如同見到現在一樣；也見到如來在盡未來際，十方世界以及那些世界中的每一微塵中，示現受生的自在神變。善男子！如同見到現在佛毗盧遮那（Vairocana）普遍受生的自在神變；也見到十方一切諸佛各自憑藉本願，遍佈一切處，窮盡過去和未來，所有世界以及那些世界中所有微塵中的一切世界，示現受生的自在神變；都能親近、承事、供養以及聽聞諸佛所轉的法輪，都能受持、隨順、悟入。」， "當時，妙德林神想要再次宣說這個解脫門的意義，承蒙佛的威神之力，觀察十方，而說偈頌：", "『善哉，佛子，你所問的，是最殊勝難以知曉的諸佛境界，深深地生起尊重和信樂之心，我將講述這個因緣，你應該仔細聽。』", "『億剎土微塵劫再乘以這個數字，超過這些劫數，有一個劫叫做悅樂，其中有八十億那由他（Nayuta）數量的諸佛相繼出現。』", "『最初有一尊佛出世，號為自在德無勝幢（自在德無勝幢），當時我在金華園，見到那位如來誕生的景象。』", "『那時我的身份是乳母，名字叫無垢焰，侍奉著他，諸天賜予我菩薩的身體，金色光明無比殊勝。』", "『那時我接受了天人師，捧著他仔細觀看，卻看不到他的頭頂，左右的身量沒有邊際，諸相圓滿不可思議。』", "『見到他清凈無垢的身體，相好莊嚴極其微妙，猶如精美的寶物真金像，歡喜地自我慶幸，發起了清凈的心。』", "『思惟那位佛的種種功德，增長了無量深厚的福德之海，見到佛的神通無與倫比，當下發起了廣大的菩提心。』", "『專心尋求』" ], "english_translations": [ "English version: Moreover, they, relying on the power of their original vows, are freely born within the gate of the sea of divine transformations; they also see the World Honored One universally manifesting the divine transformations of birth in all the seas of lands in the ten directions, in all worlds and in the dust motes within those worlds, as if seeing it in the present; they also see the Tathagata manifesting the divine transformations of birth throughout the endless future, in the ten directions, in all worlds and in each dust mote within those worlds. Good man! Just as you see the present Buddha Vairocana universally manifesting the divine transformations of birth; you also see all the Buddhas in the ten directions, each relying on their original vows, pervading all places, throughout the past and future, in all worlds and in all the worlds within the dust motes of those worlds, manifesting the divine transformations of birth; all are able to draw near, serve, make offerings, and hear the Dharma wheel turned by the Buddhas, and all are able to receive, follow, and awaken to it.」", "At that time, the Spirit of the Wondrous Virtue Forest, desiring to reiterate the meaning of this gate of liberation, empowered by the Buddha's might, observed the ten directions and spoke in verse:", "'Excellent, son of the Buddha, what you have asked is the most supreme and difficult to know realm of the Buddhas, with deep respect and faith, I will speak of this cause, you should listen carefully.'", "'Billions of lands of dust-mote kalpas multiplied by that number, beyond those kalpas, there is a kalpa called Joyful, in which eighty billion nayutas of Buddhas appear in succession.'", "'Initially, there was a Buddha who appeared in the world, named the Unsurpassed Banner of Free Virtue (自在德無勝幢), at that time I was in the Golden Flower Garden, and saw the birth of that Tathagata.'", "'At that time, my identity was that of a wet nurse, named Immaculate Flame, and I served him, the devas bestowed upon me the body of a Bodhisattva, with golden light that was incomparably superior.'", "'At that time, I received the teacher of gods and humans, holding him and carefully observing him, yet I could not see the top of his head, the extent of his body to the left and right was boundless, his features were perfect and inconceivable.'", "'Seeing his pure and immaculate body, his features and marks were extremely subtle and adorned, like a beautiful treasure of a pure gold statue, I rejoiced and congratulated myself, and generated a pure mind.'", "'Contemplating the various merits of that Buddha, I increased the immeasurable and profound sea of blessings, seeing the Buddha's unsurpassed spiritual powers, I immediately generated the vast Bodhi mind.'", "'Single-mindedly seeking'" ] }
一切佛功德， 增長一切諸大愿， 嚴凈一切微塵剎， 滅除一切險惡道。 普於十方一切國， 供養諸佛無央數， 為求解脫遍修行， 愿滅一切眾生苦。 我聞彼法能受持， 獲此難思解脫力， 億剎塵數無邊劫， 具修菩薩清凈行。 劫中次第所興佛， 一一我皆曾供養， 受持其法備修行， 莊嚴凈此解脫海。 億剎塵數剎塵劫， 過去所有十力尊， 盡持其法亦修行， 此解脫輪轉清凈。 我於一念皆能了， 一切佛剎極微中， 所有一切諸如來， 各各莊嚴諸剎海。 彼諸剎海所有佛， 園中示現初誕生， 唸唸所現難思議， 廣大自在神通力。 我見億剎諸菩薩， 專求最勝佛菩提， 將成正覺住天宮， 顯現難思諸佛境。 或見無邊剎海中， 諸佛受生神變事， 一切眾會共圍繞， 廣說正法令開悟。 我於一念能普見， 億剎塵數諸菩薩， 出家降魔坐道場， 示現種種佛境界。 或見一切剎塵中， 無量仁尊成正覺， 各現難思方便力， 度脫一切苦眾生。 或見一切極微內， 諸佛皆轉妙法輪， 悉以無盡微妙音， 普雨無邊甘露法。 于唸唸中見一切， 億剎塵數諸佛剎， 悉有
【現代漢語翻譯】 現代漢語譯本 一切佛的功德，增長一切諸大愿， 莊嚴清凈一切微塵剎土，滅除一切險惡的道路。 普遍在十方一切國土，供養無數諸佛， 爲了求解脫而普遍修行，愿滅除一切眾生的痛苦。 我聽聞此法能夠受持，獲得這難以思議的解脫力量， 在億剎土微塵數無邊劫中，具足修習菩薩清凈的行持。 在劫中次第出現的佛，我一一都曾供養， 受持他們的法並完備修行，莊嚴清凈這解脫的海洋。 在億剎土微塵數剎土微塵劫中，過去所有十力尊（佛的十種力量）， 都受持他們的法並修行，這解脫的輪轉是清凈的。 我於一念之間都能明瞭，一切佛剎土極微小的空間中， 所有一切諸如來，各自莊嚴諸剎土的海洋。 那些剎土海洋中所有的佛，在園中示現初次誕生， 唸唸所顯現的難以思議，廣大自在的神通力量。 我看見億剎土的諸菩薩，專心尋求最殊勝的佛菩提（覺悟）， 將要成就正覺而住在天宮，顯現難以思議的諸佛境界。 或者看見無邊剎土海洋中，諸佛受生時的神變事蹟， 一切大眾共同圍繞，廣泛宣說正法使人開悟。 我於一念之間能夠普遍看見，億剎土微塵數的諸菩薩， 出家降伏魔障坐在道場，示現種種佛的境界。 或者看見一切剎土微塵中，無量仁尊成就正覺， 各自顯現難以思議的方便力量，度脫一切受苦的眾生。 或者看見一切極微小的空間內，諸佛都在轉動微妙的法輪（佛法）， 都用無盡微妙的聲音，普遍降下無邊的甘露法（佛法）。 在念念之中看見一切，億剎土微塵數的諸佛剎土， 都有
【English Translation】 English version All the merits of the Buddhas, increase all the great vows, Adorn and purify all the lands of dust particles, eliminate all dangerous and evil paths. Universally in all lands of the ten directions, making offerings to countless Buddhas, For the sake of seeking liberation, practicing universally, wishing to eliminate the suffering of all sentient beings. I hear this Dharma and can uphold it, obtaining this inconceivable power of liberation, In countless kalpas of billions of lands of dust particles, fully cultivating the pure practices of Bodhisattvas. The Buddhas who appear in succession in the kalpas, I have made offerings to each and every one of them, Upholding their Dharma and completing the practice, adorning and purifying this ocean of liberation. In countless kalpas of billions of lands of dust particles, all the past Ten-Powered Ones (Buddha's ten powers), Have upheld their Dharma and practiced, this wheel of liberation is pure. In a single thought, I can understand, in the extremely small spaces of all Buddha lands, All the Tathagatas, each adorning the oceans of lands. All the Buddhas in those oceans of lands, showing their first birth in the gardens, The manifestations in every thought are inconceivable, the vast and free power of spiritual abilities. I see billions of Bodhisattvas in lands, wholeheartedly seeking the most supreme Buddha Bodhi (enlightenment), About to achieve perfect enlightenment and residing in the heavenly palaces, manifesting the inconceivable realms of the Buddhas. Or seeing in the boundless oceans of lands, the miraculous events of the Buddhas' births, All the assemblies surrounding them, widely expounding the Dharma to enlighten people. In a single thought, I can universally see, billions of Bodhisattvas in lands of dust particles, Leaving home, subduing demons, sitting in the Bodhi-mandala, manifesting various realms of the Buddhas. Or seeing in all lands of dust particles, countless Honored Ones achieving perfect enlightenment, Each manifesting inconceivable skillful means, liberating all suffering sentient beings. Or seeing within all extremely small spaces, all the Buddhas turning the wonderful Dharma wheel (Buddha's teachings), All using endless subtle sounds, universally raining down boundless nectar Dharma (Buddha's teachings). In every thought, seeing all, billions of Buddha lands of dust particles, All have
如來現受生， 及現涅槃無所著。 如是無量佛剎海， 如來於彼現初生， 我皆普往不分身， 一一現前興供養。 不思議剎諸界趣， 無邊品類諸眾生， 悉以方便現其前， 雨大法雨令開悟。 佛子我悉能知此， 最勝難思解脫門， 設於無量億劫中， 開示稱揚不能盡。
「善男子！我唯知此菩薩于無量劫遍一切處示現受生自在神變解脫法門；如諸菩薩摩訶薩能以一念為一切劫發生之藏，開顯證悟諸法本性，以善方便普現受生，愿常供養一切諸佛，精勤究竟佛法現前，諸趣受身如影普現，一切佛所坐蓮華座，隨應化度成熟眾生，普於世間現大神變，圓滿大智通達無礙，于諸三昧皆得自在，示成正覺轉妙法輪，證入甚深無礙法界，了知一切眾生心性，開示一切功德之相，發起廣大心自在力，獲得一切降魔怨智，順入一切如來境界，隨諸眾生普現色身；如是菩薩智功德行，而我云何能知、能說？善男子！從此西南迦毗羅城，有釋種女，名曰瞿波，汝詣彼問菩薩云何于生死中成熟眾生，行菩薩行。」爾時，善財童子頂禮右繞嵐毗尼神，經無數匝，慇勤瞻仰，戀慕一心，辭退而去。
爾時，善財童子從嵐毗尼林向迦毗羅城，思惟觀察彼神所，得諸佛受生自在神變菩薩解脫，思
【現代漢語翻譯】 現代漢語譯本 如來示現受生，以及示現涅槃，都沒有任何執著。 像這樣無量無數的佛剎海中，如來在那些地方示現初生， 我都普遍前往，不分化身，一一在他們面前興起供養。 在不可思議的剎土和各種界趣中，有無邊無量的各種眾生， 我都用方便法門出現在他們面前，降下大法雨，使他們開悟。 佛子，我完全能夠知道這些，這是最殊勝、難以思議的解脫法門， 即使在無量億劫中，開示稱揚也無法窮盡。
『善男子！我只知道這位菩薩在無量劫中，遍一切處示現受生的自在神通變化解脫法門；就像諸位菩薩摩訶薩能夠以一念作為一切劫發生之藏，開顯證悟諸法的本性，用善巧方便普遍示現受生，愿常常供養一切諸佛，精勤究竟佛法現前，在各種趣向中受生就像影子一樣普遍顯現，在一切佛所坐的蓮花座上，隨應化度成熟眾生，普遍在世間示現大神變，圓滿大智慧通達無礙，在各種三昧中都得到自在，示現成就正覺，轉動微妙法輪，證入甚深無礙的法界，了知一切眾生的心性，開示一切功德的相狀，發起廣大心自在的力量，獲得一切降伏魔怨的智慧，順入一切如來的境界，隨著各種眾生普遍示現色身；像這樣的菩薩智慧功德和修行，我又怎麼能夠知道、能夠說呢？善男子！從這裡往西南方向的迦毗羅城，有一位釋迦族的女子，名叫瞿波（Gopa），你到那裡去問她，菩薩是如何在生死中成熟眾生，修行菩薩道的。』當時，善財童子頂禮右繞嵐毗尼神（Lumbini Goddess），繞了無數圈，慇勤瞻仰，戀戀不捨，一心一意，告辭離去。
當時，善財童子從嵐毗尼林（Lumbini Grove）走向迦毗羅城（Kapilavastu），思惟觀察那位神所得到的諸佛受生自在神通變化菩薩解脫，思
【English Translation】 English version The Tathagata manifests birth, and manifests Nirvana, without any attachment. In such immeasurable Buddha-lands, the Tathagata manifests his first birth, I go to all of them, without dividing my body, and make offerings before each one. In the inconceivable lands and various realms, there are boundless kinds of beings, I appear before them with skillful means, raining down the great Dharma rain to enlighten them. Oh, son of Buddha, I am fully capable of knowing these, the most supreme and inconceivable doors of liberation, Even in immeasurable eons, explaining and praising them cannot be exhausted.
'Good man! I only know that this Bodhisattva, in immeasurable eons, manifests the liberation of the supernatural power of taking birth everywhere; like the Bodhisattvas Mahasattvas who can use one thought as the treasury of all eons, revealing and realizing the nature of all dharmas, universally manifesting birth with skillful means, wishing to always make offerings to all Buddhas, diligently perfecting the Buddha Dharma, taking birth in various realms like shadows appearing everywhere, on the lotus seats where all Buddhas sit, transforming and maturing beings accordingly, universally manifesting great supernatural powers in the world, perfecting great wisdom and unobstructed understanding, attaining freedom in all samadhis, manifesting the attainment of enlightenment, turning the wonderful Dharma wheel, entering the profound and unobstructed Dharma realm, understanding the minds of all beings, revealing the aspects of all merits, generating the power of a vast and free mind, obtaining the wisdom to subdue all demonic enemies, entering the realm of all Tathagatas, universally manifesting physical forms according to all beings; how can I know or speak of such wisdom, merits, and practices of the Bodhisattva? Good man! From here, southwest to Kapilavastu, there is a woman of the Shakya clan named Gopa, go there and ask her how the Bodhisattva matures beings in samsara and practices the Bodhisattva path.' At that time, Sudhana bowed and circumambulated the Lumbini Goddess countless times, gazing at her with reverence and longing, and with a single-minded devotion, bid farewell and departed.
At that time, Sudhana went from the Lumbini Grove towards Kapilavastu, contemplating and observing the liberation of the Bodhisattva's supernatural power of taking birth, which the goddess had attained, thinking
惟修習，增長廣大，隨順悟入，憶持不忘。漸次行詣菩薩集會普現法界影像光明宮殿。其中有一主宮殿神，名無憂德，與一萬主宮殿神來迎善財；作如是言：「善來丈夫！有大智慧，勇猛無畏，能修菩薩不可思議受生神變自在解脫，心恒不捨廣大誓願，善能觀察諸法境界，心常安住無上法城，入于清凈妙法宮殿，開示無量善巧方便，調伏眾生令其悟入，成就如來功德大海，得佛無盡微妙辯才，無礙智輪隨眾生轉，令其歡喜增長大愿，迴向趣求一切智道。我觀仁者于甚深行心無暫舍，威儀寂靜，無諸垢濁，不久當得如來無上清凈最勝身、語、意業，以諸相好莊嚴其身，十力智光瑩其心地，遊行世間作大光耀；我觀仁者勇猛精進，難可沮壞，不久當得普見三世一切諸佛相好圓滿，普聞諸佛所轉法輪，普能受用一切菩薩禪定解脫諸三昧樂，隨順證入如來境界。何以故？由汝已能見善知識，親近承事，恭敬供養，隨其教命，念其功德，修行不斷，無憂無惱，不懈不退，無有障礙，一切世間天人魔梵不能為難，不久當成無上菩提，亦令眾生證佛果故。」
時，善財童子聞是語已，白言：「聖者！如向所說種種功德，愿我一切悉當具得。聖者！我願永息眾生諸煩惱熱，滅除眾生諸不善業，與諸眾生無上安樂，令諸眾生修清凈
【現代漢語翻譯】 現代漢語譯本 唯有修習，才能增長廣大，隨順覺悟而入，憶持不忘。逐漸修行到達菩薩普現法界影像光明宮殿。其中有一位主宮殿神，名為無憂德（意為沒有憂愁的德行），與一萬位主宮殿神來迎接善財；他們這樣說道：『善來丈夫！你具有大智慧，勇猛無畏，能夠修習菩薩不可思議的受生神變自在解脫，心中恒常不捨棄廣大的誓願，善於觀察諸法境界，心常安住在無上的法城，進入清凈微妙的法宮殿，開示無量的善巧方便，調伏眾生使他們覺悟而入，成就如來功德的大海，獲得佛無盡的微妙辯才，無礙的智慧之輪隨著眾生而轉動，使他們歡喜增長大愿，迴向趣求一切智之道。我觀察到您在甚深的修行中，心無片刻捨棄，威儀寂靜，沒有各種垢濁，不久將獲得如來無上清凈最殊勝的身、語、意業，以各種相好莊嚴自身，十力智慧的光芒照耀您的心地，在世間作大光明照耀；我觀察到您勇猛精進，難以被摧毀，不久將能夠普遍見到三世一切諸佛的相好圓滿，普遍聽聞諸佛所轉的法輪，普遍能夠受用一切菩薩禪定解脫的各種三昧之樂，隨順證入如來的境界。這是為什麼呢？因為您已經能夠見到善知識，親近承事，恭敬供養，隨從他們的教誨，憶念他們的功德，修行不斷，沒有憂愁沒有煩惱，不懈怠不退縮，沒有障礙，一切世間的天人魔梵都不能為難您，不久將成就無上菩提，也使眾生證得佛果。』 當時，善財童子聽到這些話后，說道：『聖者！像您剛才所說的種種功德，我希望一切都能夠具足獲得。聖者！我希望永遠止息眾生各種煩惱的熱惱，滅除眾生各種不善的業，給予眾生無上的安樂，使眾生修習清凈的
【English Translation】 English version Only through practice, one can grow vast, follow enlightenment to enter, and remember without forgetting. Gradually, one will reach the Bodhisattva's palace of light, which manifests the images of the entire Dharma realm. There, a chief palace deity named Wu You De (meaning 'Virtue without Sorrow'), along with ten thousand other chief palace deities, came to greet Sudhana; they spoke thus: 'Welcome, noble man! You possess great wisdom, are courageous and fearless, capable of practicing the Bodhisattva's inconceivable liberation of birth transformations, your heart constantly upholding vast vows, skillfully observing the realms of all dharmas, your mind always dwelling in the supreme city of Dharma, entering the pure and wondrous palace of Dharma, revealing immeasurable skillful means, taming sentient beings to awaken and enter, accomplishing the ocean of Tathagata's merits, obtaining the Buddha's inexhaustible subtle eloquence, the unobstructed wheel of wisdom turning with sentient beings, causing them to rejoice and increase their great vows, directing their efforts towards the path of omniscience. I observe that in your profound practice, your mind never wavers, your demeanor is serene, without any defilements, and soon you will attain the Tathagata's supreme, pure, and most excellent body, speech, and mind, adorning yourself with various marks and characteristics, the light of the ten powers of wisdom illuminating your heart, shining great light in the world; I observe that you are courageous and diligent, difficult to destroy, and soon you will be able to universally see the perfect marks and characteristics of all Buddhas of the three times, universally hear the Dharma wheel turned by the Buddhas, universally enjoy all the samadhi joys of the Bodhisattvas' meditation and liberation, and follow the path to enter the realm of the Tathagata. Why is this so? Because you have already been able to see good teachers, draw near to serve them, respectfully make offerings, follow their teachings, remember their merits, practice continuously, without worry or distress, without laziness or regression, without obstacles, and all the gods, humans, demons, and Brahmas of the world cannot trouble you, and soon you will achieve supreme Bodhi, and also enable sentient beings to attain Buddhahood.' At that time, Sudhana, having heard these words, said: 'Holy One! All the merits you have just described, I wish to fully attain them all. Holy One! I wish to forever cease the heat of all afflictions of sentient beings, extinguish all unwholesome karma of sentient beings, give sentient beings supreme peace and joy, and enable sentient beings to cultivate pure
行。聖者！一切眾生心常散亂，起于煩惱，造諸惡業，隨業流轉，墮惡趣中，身心長夜受諸楚毒，菩薩見之，心生憂惱。聖者！譬如有人唯有一子，愛念情至，忽見被人割截肢體，其心痛切不能自安；菩薩摩訶薩亦復如是，見諸眾生集不善業，墮三惡趣，受種種苦，心大憂惱，不能自安；若見眾生起身、語、意三種善行，生於善道，受身心樂，生大歡喜。何以故？菩薩不為利益自身求一切智，亦不為貪種種生死諸安樂故，亦不為貪五欲樂故，亦復不為專求欲界眷屬愛敬莊嚴樂故，亦復不隨想倒、心倒、見倒諸結隨眠愛見力轉，于諸眾生恩愛縛著心無貪戀，亦不味著諸禪定樂，亦無種種障礙厭退，住于生死流轉沉溺；菩薩但見一切眾生於有海中具受無邊諸苦逼迫，起大悲心，愿皆攝取，令其速出生死大海，以悲願力勤行種種難行苦行，普斷一切眾生煩惱，令其出離，永無退轉；是故，精勤求于如來一切智智，承事供養一切諸佛；見諸雜染不凈剎土，為其嚴凈諸佛剎海；見諸眾生種種名相皆無真實，令其皆得清凈法身；見諸眾生身心雜染，令得清凈莊嚴三業；見諸眾生心行不具，令其皆得清凈具足。
「聖者！菩薩如是于諸眾生大悲深厚，能行一切難行苦行，經無邊劫，心不疲厭，一切所行，皆得成就。猶如父母，
【現代漢語翻譯】 現代漢語譯本：聖者！一切眾生的心常常散亂，生起煩惱，造作各種惡業，隨著業力流轉，墮入惡道之中，身心在漫長的黑夜裡遭受各種痛苦，菩薩見到這種情況，心中感到憂愁煩惱。聖者！譬如有人只有一個兒子，愛念之情深切，忽然看見兒子被人割斷肢體，他的內心痛苦難忍，不能自安；菩薩摩訶薩也是如此，見到眾生聚集不善之業，墮入三惡道，遭受種種痛苦，心中非常憂愁煩惱，不能自安；如果見到眾生起身、語、意三種善行，生於善道，享受身心快樂，就會生起極大的歡喜。為什麼呢？菩薩不是爲了利益自身而求得一切智慧，也不是爲了貪戀各種生死輪迴的安樂，也不是爲了貪戀五欲之樂，也不是爲了專門追求欲界眷屬的愛敬莊嚴之樂，也不會隨著想倒（顛倒的認知）、心倒（顛倒的心念）、見倒（顛倒的見解）等各種煩惱的束縛和隨眠的愛見力量而轉動，對於眾生的恩愛束縛，心中沒有貪戀，也不貪戀各種禪定之樂，也沒有各種障礙和厭倦退縮，停留在生死輪迴的沉溺之中；菩薩只是見到一切眾生在有海（生死輪迴）中遭受無邊無際的各種痛苦逼迫，生起大悲心，希望都能夠攝取他們，讓他們迅速脫離生死苦海，以悲願的力量勤奮修行各種難行的苦行，普遍斷除一切眾生的煩惱，讓他們得以解脫，永遠不再退轉；因此，精勤地求得如來的一切智慧，承事供養一切諸佛；見到各種雜染不凈的剎土，就為之莊嚴清凈諸佛剎海；見到各種眾生的種種名相都不是真實的，就讓他們都得到清凈的法身；見到各種眾生的身心雜染，就讓他們得到清凈莊嚴的身口意三業；見到各種眾生的心行不圓滿，就讓他們都得到清凈圓滿。 聖者！菩薩像這樣對於眾生的大悲心深厚，能夠修行一切難行的苦行，經歷無邊劫的時間，內心也不感到疲憊厭倦，一切所行，都能得到成就。就像父母一樣，
【English Translation】 English version: Holy One! The minds of all sentient beings are constantly scattered, giving rise to afflictions, creating various evil karmas, and following the flow of karma, they fall into evil realms. Their bodies and minds endure various torments in the long night. When Bodhisattvas see this, their hearts are filled with sorrow and distress. Holy One! It is like a person who has only one child, and their love and affection are profound. If they suddenly see their child's limbs being severed, their heart is filled with unbearable pain and they cannot find peace. Bodhisattva Mahasattvas are also like this. When they see sentient beings accumulating unwholesome karma, falling into the three evil realms, and suffering various torments, their hearts are filled with great sorrow and distress, and they cannot find peace. If they see sentient beings engaging in the three wholesome actions of body, speech, and mind, being born in good realms, and enjoying happiness of body and mind, they will feel great joy. Why is this so? Bodhisattvas do not seek all wisdom for their own benefit, nor do they crave the various pleasures of birth and death, nor do they crave the pleasures of the five desires, nor do they seek the pleasures of love and respect from their family in the desire realm. They also do not follow the power of the afflictions of distorted perceptions (想倒), distorted thoughts (心倒), and distorted views (見倒), nor the latent tendencies of love and attachment. They have no craving for the bonds of love and affection towards sentient beings, nor do they crave the pleasures of various meditative states. They have no obstacles or aversion to retreating, and they do not remain immersed in the cycle of birth and death. Bodhisattvas only see all sentient beings in the ocean of existence (有海), suffering boundless torments, and they give rise to great compassion, wishing to gather them all, enabling them to quickly escape the ocean of birth and death. With the power of their compassionate vows, they diligently practice various difficult ascetic practices, universally cutting off the afflictions of all sentient beings, enabling them to be liberated and never regress. Therefore, they diligently seek the all-knowing wisdom of the Tathagata, and they serve and make offerings to all Buddhas. When they see various impure and defiled lands, they purify and adorn the Buddha lands. When they see that the various names and forms of sentient beings are not real, they enable them to attain a pure Dharma body. When they see that the bodies and minds of sentient beings are defiled, they enable them to attain pure and adorned three karmas of body, speech, and mind. When they see that the minds and practices of sentient beings are incomplete, they enable them to attain complete purity. Holy One! Bodhisattvas have such deep and profound compassion for all sentient beings, and they are able to practice all difficult ascetic practices. They do not feel weary or tired even after countless eons. All their actions are accomplished. Just like parents,
亦如乳母，如地、如水、如火、如風、如太虛空、如日、如月、亦如大海、如同生天，能生種種圓滿利益。云何菩薩猶如父母？為其安立菩提心故。云何菩薩猶如乳母？令其成就菩薩道故。
「云何菩薩猶如大地？譬如大地有十種事，何等為十？所謂：猶如大地廣大無量，普遍成就一切事物；菩薩摩訶薩亦復如是，成就無量廣大福智功德之聚。又如大地能生世間種種資具，一切眾生依之存活；菩薩摩訶薩亦復如是，能生出世功德財寶，所謂：佈施、持戒、忍辱、精進、禪定、智慧、菩提分等妙法資具，養育眾生功德慧命。又如大地平等饒益，無憂無喜，無分別想；菩薩摩訶薩亦復如是，于怨親所，都無愛憎，不生二想。又如大地能受大云所注之雨；菩薩摩訶薩亦復如是，能受如來大法雲雨。又如大地，一切眾生依之而住；菩薩摩訶薩亦復如是，與諸眾生世、出世間種種樂事而為依止。又如大地，一切種子依之而生；菩薩摩訶薩亦復如是，一切眾生善法種子依之生長。又如大地能生眾寶及諸寶器；菩薩摩訶薩亦復如是，能生眾生種種法器諸功德寶。又如大地能生眾藥滅除諸病，菩薩摩訶薩亦復如是；依大慈悲出生法藥，滅除種種煩惱重病。又如大地，諸惡毒蟲腹行之類，種種觸惱，安住不動；菩薩摩訶薩亦復如是
【現代漢語翻譯】 現代漢語譯本：也像乳母一樣，像大地、像水、像火、像風、像虛空、像太陽、像月亮，也像大海，如同昇天一樣，能產生種種圓滿的利益。為什麼說菩薩像父母呢？因為他們為眾生安立菩提心（覺悟之心）。為什麼說菩薩像乳母呢？因為他們令眾產生就菩薩道（菩薩的修行道路）。 為什麼說菩薩像大地呢？譬如大地有十種特性，是哪十種呢？第一，大地廣大無量，普遍成就一切事物；菩薩摩訶薩（偉大的菩薩）也像這樣，成就無量廣大福德智慧的功德聚集。第二，大地能產生世間種種資生物品，一切眾生依靠它生存；菩薩摩訶薩也像這樣，能產生出世的功德財寶，即佈施、持戒、忍辱、精進、禪定、智慧、菩提分（通往覺悟的修行方法）等微妙的法寶，養育眾生的功德慧命。第三，大地平等利益一切，沒有憂愁和喜悅，沒有分別的念頭；菩薩摩訶薩也像這樣，對於怨恨和親近的人，都沒有愛憎，不產生分別的念頭。第四，大地能承受大云降下的雨水；菩薩摩訶薩也像這樣，能承受如來（佛陀）大法雲雨。第五，一切眾生依靠大地而安住；菩薩摩訶薩也像這樣，給予眾生世間和出世間種種快樂的事物作為依靠。第六，一切種子依靠大地而生長；菩薩摩訶薩也像這樣，一切眾生的善法種子依靠他而生長。第七，大地能產生各種珍寶和寶器；菩薩摩訶薩也像這樣，能產生眾生各種法器和功德珍寶。第八，大地能產生各種藥物來消除疾病，菩薩摩訶薩也像這樣；依靠大慈悲心產生法藥，消除種種煩惱重病。第九，大地，各種惡毒的蟲子和腹部爬行的生物，種種觸碰和侵擾，它都能安住不動；菩薩摩訶薩也像這樣。
【English Translation】 English version: They are also like a wet nurse, like the earth, like water, like fire, like wind, like the vast emptiness, like the sun, like the moon, also like the great ocean, like ascending to heaven, able to generate all kinds of perfect benefits. Why are Bodhisattvas like parents? Because they establish the Bodhi mind (mind of enlightenment) for beings. Why are Bodhisattvas like a wet nurse? Because they enable beings to achieve the Bodhisattva path (the path of practice of a Bodhisattva). Why are Bodhisattvas like the earth? For example, the earth has ten characteristics. What are these ten? First, the earth is vast and boundless, universally accomplishing all things; Bodhisattva Mahasattvas (great Bodhisattvas) are also like this, accomplishing immeasurable and vast accumulations of merit and wisdom. Second, the earth can produce various worldly resources, and all beings rely on it to survive; Bodhisattva Mahasattvas are also like this, able to produce transcendental treasures of merit, namely, giving, keeping precepts, patience, diligence, meditation, wisdom, Bodhi-factors (methods of practice leading to enlightenment), and other wonderful Dharma treasures, nurturing the merit and wisdom life of beings. Third, the earth benefits all equally, without sorrow or joy, without discriminatory thoughts; Bodhisattva Mahasattvas are also like this, having no love or hatred towards enemies or loved ones, not generating dualistic thoughts. Fourth, the earth can receive the rain poured down by great clouds; Bodhisattva Mahasattvas are also like this, able to receive the great Dharma rain of the Tathagata (Buddha). Fifth, all beings rely on the earth to dwell; Bodhisattva Mahasattvas are also like this, providing beings with various worldly and transcendental joys as a refuge. Sixth, all seeds rely on the earth to grow; Bodhisattva Mahasattvas are also like this, the seeds of good Dharma of all beings grow relying on them. Seventh, the earth can produce various treasures and precious vessels; Bodhisattva Mahasattvas are also like this, able to produce various Dharma vessels and treasures of merit for beings. Eighth, the earth can produce various medicines to eliminate diseases, Bodhisattva Mahasattvas are also like this; relying on great compassion, they produce Dharma medicine, eliminating various heavy illnesses of afflictions. Ninth, the earth, various poisonous insects and crawling creatures, with various touches and disturbances, it can remain still; Bodhisattva Mahasattvas are also like this.
，恒被一切內外諸苦觸惱身心，終無搖動。又如大地，大雷龍吼種種惡聲，不驚不懼，亦無聞想；菩薩摩訶薩亦復如是，諸魔外道種種惡聲，不驚不恐，無憂無怖，亦無聞想。善男子！是為菩薩具足圓滿十種功德，猶如大地，自在成就。
「善男子！云何菩薩猶如於水？譬如水大能令一切藥草、叢林及大樹王產生增長；菩薩摩訶薩亦復如是，以三昧水出生一切菩提分法種種藥草，增長福德智慧大樹，成就無上菩提之果。云何菩薩猶如於火？譬如火大能燒一切不凈之物，及能焚爇大地所有草木稠林；菩薩摩訶薩亦復如是，能以種種大智慧火，燒諸眾生所有煩惱、隨眠習氣、不凈罪垢。云何菩薩猶如於風？譬如風大無有色相，亦無住處，無依無著而能成就世界所有水、陸、空行一切宮殿及須彌等大小諸山，而一切人皆不能見；菩薩摩訶薩亦復如是，於一切處無所依著而能成就蘊、界、處等菩薩功德，一切世間聲聞、緣覺所不能見。云何菩薩猶如虛空？譬如虛空體無障礙，一切諸法依之成就；菩薩摩訶薩亦復如是，本性無礙，一切白法因之成就。云何如月？譬如月輪從初一日至十五日漸次增長乃至圓滿；菩薩摩訶薩亦復如是，從初發心，一切凈法漸漸增長，乃至成佛坐菩提場，一切功德具足圓滿。云何如日？譬如日輪
【現代漢語翻譯】 現代漢語譯本：總是被一切內外諸苦觸惱身心，最終也不會動搖。又像大地一樣，即使有雷鳴龍吼等各種惡劣的聲音，也不會驚慌恐懼，也沒有聽聞的想法；菩薩摩訶薩（菩薩中的大菩薩）也是如此，對於各種魔和外道的惡劣聲音，不會驚慌恐懼，沒有憂愁和害怕，也沒有聽聞的想法。善男子！這就是菩薩具足圓滿的十種功德，就像大地一樣，自在成就。 善男子！菩薩如何像水一樣呢？譬如水能使一切藥草、叢林以及大樹王生長；菩薩摩訶薩也是如此，用三昧（專注的禪定）之水出生一切菩提分法（通向覺悟的修行方法）的各種藥草，增長福德和智慧的大樹，成就無上菩提（最高的覺悟）的果實。菩薩如何像火一樣呢？譬如火能燒掉一切不乾淨的東西，也能焚燒大地上的所有草木叢林；菩薩摩訶薩也是如此，能用各種大智慧之火，燒掉眾生所有的煩惱、隨眠習氣（潛在的煩惱習性）、不乾淨的罪垢。菩薩如何像風一樣呢？譬如風沒有顏色和形狀，也沒有固定的住處，無所依附卻能成就世界上所有水、陸、空行的宮殿以及須彌山（佛教中的聖山）等大小山脈，而所有人都看不見它；菩薩摩訶薩也是如此，在一切地方無所依附卻能成就蘊（構成個體的五種要素）、界（感官和意識的來源）、處（感官和意識的對象）等菩薩的功德，一切世間的聲聞（聽聞佛法而修行的人）、緣覺（通過觀察因緣而覺悟的人）都不能看見。菩薩如何像虛空一樣呢？譬如虛空本身沒有障礙，一切事物都依靠它而存在；菩薩摩訶薩也是如此，本性沒有障礙，一切清凈的法都依靠他而成就。菩薩如何像月亮一樣呢？譬如月亮從初一到十五逐漸增長直到圓滿；菩薩摩訶薩也是如此，從最初發心，一切清凈的法逐漸增長，直到成佛坐在菩提樹下，一切功德都具足圓滿。菩薩如何像太陽一樣呢？譬如太陽
【English Translation】 English version: Constantly being touched and troubled in body and mind by all internal and external sufferings, they ultimately remain unshaken. Furthermore, like the earth, even when faced with thunder, dragon roars, and various other harsh sounds, they are neither startled nor afraid, and they have no thought of hearing; Bodhisattva Mahasattvas (great Bodhisattvas) are also like this, they are not startled or afraid by the various harsh sounds of demons and heretics, they have no worry or fear, and they have no thought of hearing. Good man! This is how a Bodhisattva fully possesses ten kinds of perfect merits, just like the earth, achieving freedom and accomplishment. Good man! How is a Bodhisattva like water? For example, water can cause all herbs, forests, and great tree kings to grow and flourish; Bodhisattva Mahasattvas are also like this, using the water of Samadhi (focused meditation) to give birth to all kinds of herbs of the Bodhi-part-dharma (practices leading to enlightenment), growing the great tree of merit and wisdom, and achieving the fruit of Anuttara-samyak-sambodhi (supreme enlightenment). How is a Bodhisattva like fire? For example, fire can burn away all impure things, and can also burn all the grass and forests on the earth; Bodhisattva Mahasattvas are also like this, they can use various great wisdom fires to burn away all the afflictions, latent habits, and impure defilements of sentient beings. How is a Bodhisattva like wind? For example, the wind has no color or form, nor a fixed abode, it is unattached yet it can create all the palaces of water, land, and air in the world, as well as the great and small mountains such as Mount Sumeru (a sacred mountain in Buddhism), and yet all people cannot see it; Bodhisattva Mahasattvas are also like this, they are unattached in all places yet they can achieve the merits of Bodhisattvas such as the Skandhas (five aggregates that constitute an individual), Dhatus (sources of senses and consciousness), and Ayatanas (objects of senses and consciousness), which all the Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who achieve enlightenment through observing causes and conditions) in the world cannot see. How is a Bodhisattva like space? For example, space itself has no obstruction, and all things rely on it to exist; Bodhisattva Mahasattvas are also like this, their nature is without obstruction, and all pure dharmas rely on them to be achieved. How is a Bodhisattva like the moon? For example, the moon gradually grows from the first day to the fifteenth day until it is full; Bodhisattva Mahasattvas are also like this, from the initial aspiration, all pure dharmas gradually grow until they become a Buddha sitting under the Bodhi tree, and all merits are fully perfected. How is a Bodhisattva like the sun? For example, the sun
出現之時，一切黑闇悉皆除滅；菩薩智日亦復如是，顯現之時，一切眾生無明黑闇悉皆除滅。云何如海？譬如大海，效能出生一切眾寶，令諸眾生受用無盡；菩薩摩訶薩亦復如是，從福智海出生一切功德智寶，饒益眾生，終無有盡。云何如同生天？譬如二天與人同生，隨逐於人，如影隨形不相舍離；菩薩摩訶薩亦復如是，常隨眾生，乃至惡道、險難之處，守護隨逐不令墮落。
「又，善男子！菩薩摩訶薩于諸眾生為大船師，令其得度生死海故；為歸依處，令離諸魔煩惱怖故；為所恃怙，令除熱惱得清涼故；為大津濟，引諸眾生入法海故；為海導師，令至諸佛法寶洲故；為凈蓮華，開敷諸佛功德心故；為莊嚴具，福智光明恒莊嚴故；為可愛樂，令成普賢清凈三業悉端嚴故；為堪尊重，令勤舍離諸惡業故；為普賢行，令成微妙圓滿體故；為所樂見，令隨所樂無不現故；為大光明，普放智慧光明焰故；為大明燈，照種種法咸通達故；為能照耀，令菩提心性明凈故；為大勇將，摧滅一切諸魔業故；為日珠寶，能放智焰光明網故；為月愛珠，放遍法界清涼光故；為大雲雨，能雨一切甘露法故。聖者！菩薩如是修諸行時，令諸眾生皆生愛敬，具足成就真實法樂。」
爾時，無憂德神與其眷屬一萬神俱，于其路側，聞善
【現代漢語翻譯】 現代漢語譯本 當太陽出現時，一切黑暗都會被清除；菩薩的智慧之日也是如此，當它顯現時，一切眾生的無明黑暗都會被清除。如何像大海呢？譬如大海，能夠產生一切珍寶，讓眾生享用不盡；菩薩摩訶薩也是如此，從福德智慧之海中產生一切功德智慧之寶，利益眾生，永無止境。如何如同伴生的天人呢？譬如兩個天人與人一同出生，跟隨在人身邊，如同影子跟隨形體一樣不相分離；菩薩摩訶薩也是如此，常常跟隨眾生，乃至在惡道、險難之處，守護跟隨，不讓他們墮落。 『又，善男子！菩薩摩訶薩對於眾生來說是偉大的船師，讓他們得以渡過生死之海；是歸依之處，讓他們遠離諸魔的煩惱怖畏；是所依賴的，讓他們消除熱惱得到清涼；是偉大的渡口，引導眾生進入佛法之海；是航海的導師，讓他們到達諸佛法寶之洲；是清凈的蓮花，開敷諸佛的功德之心；是莊嚴的飾品，福德智慧的光明恒常莊嚴；是可愛樂的，讓他們成就普賢菩薩清凈的身口意三業，都端正莊嚴；是堪受尊重的，讓他們勤奮舍離各種惡業；是普賢菩薩的行持，讓他們成就微妙圓滿的本體；是樂於見到的，讓他們隨心所欲，無不顯現；是偉大的光明，普遍放出智慧的光明火焰；是偉大的明燈，照耀種種佛法，使之通達；是能夠照耀的，讓菩提心性明凈；是偉大的勇將，摧毀一切魔的業障；是日珠寶，能夠放出智慧火焰的光明網；是月愛珠，放出遍佈法界的清涼光；是偉大的雲雨，能夠降下一切甘露佛法。聖者！菩薩如此修行各種行為時，讓眾生都生起愛敬之心，具足成就真實的佛法之樂。』 當時，無憂德神（無憂德神：一位神祇的名字）和他的眷屬一萬神，在道路旁邊，聽到了善
【English Translation】 English version When the sun appears, all darkness is dispelled; the Bodhisattva's sun of wisdom is also like this, when it appears, all sentient beings' darkness of ignorance is dispelled. How is it like the sea? For example, the great sea is able to produce all kinds of precious treasures, allowing sentient beings to enjoy them endlessly; the Bodhisattva Mahasattva is also like this, from the sea of blessings and wisdom, he produces all kinds of meritorious wisdom treasures, benefiting sentient beings, without end. How is it like the co-born devas? For example, two devas are born with a person, following the person, like a shadow following a form, never separating; the Bodhisattva Mahasattva is also like this, always following sentient beings, even in evil paths and dangerous places, protecting and following them, not letting them fall. 'Furthermore, good man! The Bodhisattva Mahasattva is a great captain for sentient beings, enabling them to cross the sea of birth and death; is a place of refuge, enabling them to be free from the fear of the afflictions of all demons; is a support, enabling them to eliminate heat and obtain coolness; is a great ferry, leading sentient beings into the sea of Dharma; is a guide at sea, enabling them to reach the island of the Buddha's Dharma treasures; is a pure lotus flower, blossoming the meritorious heart of all Buddhas; is an adornment, the light of blessings and wisdom constantly adorning; is lovely and delightful, enabling them to accomplish the pure three karmas of Samantabhadra (Samantabhadra: a Bodhisattva), all upright and dignified; is worthy of respect, enabling them to diligently abandon all evil deeds; is the practice of Samantabhadra, enabling them to accomplish the subtle and perfect body; is delightful to see, enabling them to manifest whatever they desire; is great light, universally emitting the flames of wisdom's light; is a great bright lamp, illuminating all kinds of Dharmas, enabling them to be understood; is able to illuminate, making the nature of the Bodhi mind clear and pure; is a great warrior, destroying all the deeds of demons; is a sun jewel, able to emit the net of light of wisdom's flames; is a moon love jewel, emitting cool light that pervades the Dharma realm; is a great cloud and rain, able to rain down all the nectar of Dharma. Holy one! When the Bodhisattva cultivates these practices, he causes all sentient beings to generate love and respect, fully accomplishing the true joy of the Dharma.' At that time, the Worry-Free Virtue God (Worry-Free Virtue God: the name of a deity) and his retinue of ten thousand gods, on the side of the road, heard the good
財童子自說所發菩提心相，得未曾有，踴躍歡喜；即以一切出過諸天上妙華鬘、涂香、末香、寶莊嚴具，散善財上，隨順圍繞，入菩薩宮殿，而說偈言：
「汝為諸眾生， 發心求正覺， 當於無盡劫， 為世大明燈。 無量億劫中， 難可得見汝， 大智日今出， 照明於世間。 汝見諸眾生， 無明闇所覆， 能發大悲心， 履踐無師道。 汝以清凈心， 專求佛功德， 能事善知識， 不顧于身命。 汝心於世間， 無依無所著， 決定恒無垢， 清凈如虛空。 汝修勝智行， 轉妙功德輪， 放大智慧光， 普照無邊際。 汝不離世間， 不著於世間， 如風游虛空， 所行無障礙。 汝向菩提行， 勇進難屈伏， 如劫火熾然， 一切無能滅。 無畏猶師子， 堅固如金剛， 汝智行亦然， 一切無能動。 十方法界中， 所有諸佛法， 汝事善知識， 一切皆能入。」
爾時，無憂德神以此妙偈稱讚善財功德行已；樂聞正法，隨逐善財如影隨形，不相舍離。
爾時，善財童子入普現法界影像光明宮殿，周遍觀察釋女瞿波；見在堂內，一切菩薩大集會中，坐于普現一切宮殿影像摩尼寶王大蓮華藏師子之座
【現代漢語翻譯】 現代漢語譯本 財童子自己講述了他所發起的菩提心（bodhicitta，覺悟之心）的形態，感到前所未有的歡喜，他欣喜若狂；隨即用一切超越天上美妙的花鬘、涂香、末香、寶貴的裝飾品，散在善財童子身上，順著他圍繞，進入菩薩的宮殿，並說了偈語： 『你爲了所有眾生，發心尋求正覺（samyak-sambodhi，完全的覺悟），應當在無盡的劫（kalpa，時間單位）中，作為世間的大明燈。 在無量億劫中，很難見到你這樣的人，大智慧的太陽今天升起，照亮了世間。 你看到所有眾生，被無明（avidya，無知）的黑暗所覆蓋，能夠發起大悲心（mahakaruna，偉大的慈悲），踐行無師自通的道路。 你以清凈的心，專心尋求佛的功德，能夠侍奉善知識（kalyanamitra，善友），不顧惜自己的身命。 你的心在世間，無所依賴，無所執著，堅定恒常沒有污垢，清凈如同虛空。 你修習殊勝的智慧之行，轉動微妙的功德之輪，放出大智慧的光芒，普遍照耀無邊無際的地方。 你不離開世間，也不執著於世間，如同風在虛空中游蕩，所行之處沒有障礙。 你向著菩提（bodhi，覺悟）的道路前進，勇猛精進難以屈服，如同劫火熾烈燃燒，一切都無法熄滅。 你無畏如同獅子，堅固如同金剛，你的智慧和行為也是如此，一切都無法動搖。 在十方（dasadik，十個方向）法界（dharmadhatu，宇宙）中，所有諸佛的教法，你侍奉善知識，一切都能夠進入。』 這時，無憂德神用這美妙的偈語稱讚了善財的功德和修行；他樂於聽聞正法，跟隨在善財身後，如同影子跟隨形體，不相舍離。 這時，善財童子進入普現法界影像光明宮殿，周遍觀察釋女瞿波（Gopa，釋迦牟尼佛的妻子）；看見她在堂內，一切菩薩大眾之中，坐在普現一切宮殿影像的摩尼寶王大蓮花藏獅子座上。
【English Translation】 English version The Youth Sudhana himself described the aspects of the bodhicitta (the mind of enlightenment) he had aroused, feeling unprecedented joy and elation; immediately, he scattered all the exquisite heavenly garlands, scented ointments, powdered incense, and precious ornaments over Sudhana, followed him around, entered the Bodhisattva's palace, and spoke in verse: 'You, for the sake of all sentient beings, have resolved to seek perfect enlightenment (samyak-sambodhi), and should be a great lamp for the world throughout endless kalpas (eons).' 'In immeasurable billions of kalpas, it is rare to see someone like you; the sun of great wisdom has risen today, illuminating the world.' 'You see all sentient beings covered by the darkness of ignorance (avidya), and are able to arouse great compassion (mahakaruna), treading the path of self-taught wisdom.' 'With a pure mind, you single-mindedly seek the merits of the Buddha, able to serve the kalyanamitra (spiritual friend), without regard for your own life.' 'Your mind in the world is without reliance, without attachment, steadfast, constantly without defilement, pure like the void.' 'You cultivate the practice of superior wisdom, turning the wheel of subtle merit, emitting the light of great wisdom, universally illuminating the boundless realms.' 'You do not leave the world, nor are you attached to the world, like the wind wandering in the void, your path is without obstruction.' 'You advance towards the path of bodhi (enlightenment), courageously and diligently, difficult to subdue, like the blazing fire of a kalpa, nothing can extinguish it.' 'You are fearless like a lion, firm like a diamond, your wisdom and actions are also like this, nothing can shake them.' 'In the ten directions (dasadik) of the dharmadhatu (the universe), all the teachings of the Buddhas, you serve the kalyanamitra, and are able to enter into all of them.' At that time, the Deva Anutpattikadharmakshanti praised Sudhana's merits and practices with these wonderful verses; he was eager to hear the true Dharma, and followed Sudhana like a shadow follows a form, never leaving him. At that time, the Youth Sudhana entered the Palace of Light of the Manifestation of the Dharmadhatu, and observed everywhere the Lady Gopa (wife of Shakyamuni Buddha); he saw her in the hall, among all the great Bodhisattva assemblies, sitting on the Lion Throne of the Great Lotus Treasury of the Mani Jewel King, which manifested the images of all palaces.
，八萬四千采女眷屬之所圍繞。是諸采女莫不皆從釋種中生，悉於過去修菩薩行，同種菩薩一切善根，佈施、愛語、利行、同事攝諸群品；一切智境常現在前，已集種種佛菩提行，恒住平等無盡大悲，普攝眾生猶如一子，慈心滿足，廣大清凈，普能隨順一切眾生，曾於過去修集種種不可思議善巧方便；皆于阿耨多羅三藐三菩提得不退轉，深入菩薩諸波羅蜜，具修菩薩一切學處，心常遠離妄想執著，厭離生死，愛樂正法，雖行諸有，心常清凈，恒勤觀察一味法界，速疾趣求薩婆若道，離諸蓋網，超眾患難，得凈法身，化現無量，調伏成熟一切世間，成就甚深功德大海，從普賢行之所出生，速疾增長勇健大力，智燈慧日圓滿普照。
爾時，善財童子即前頂禮釋女瞿波，右旋圍繞，合掌而立，作如是言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何于生死中而能不著生死過患？菩薩云何了法自性而能不住一切聲聞、辟支佛地？菩薩云何住于佛地而能遍入諸菩薩地？菩薩云何住菩薩位而能入佛種種境界？菩薩云何超於世間而能成就世間之法？菩薩云何證得法身而能示現種種色身？菩薩云何得無相法而隨諸眾生現眾色相？菩薩云何知法無說而為眾生廣說諸法？菩薩云何知眾生空而恒不捨化眾生事？菩薩云何常
【現代漢語翻譯】 現代漢語譯本：八萬四千位采女眷屬圍繞著她。這些采女都出生於釋迦種姓，她們在過去都修行菩薩道，共同種下菩薩的一切善根，以佈施、愛語、利行、同事來攝受各種眾生；一切智慧的境界常常顯現在她們面前，已經積累了種種佛菩提的修行，恒常安住于平等無盡的大悲之中，普遍攝受眾生如同對待自己的孩子一樣，慈悲心圓滿，廣大清凈，普遍能夠隨順一切眾生，曾在過去修集了種種不可思議的善巧方便；她們都在阿耨多羅三藐三菩提（無上正等正覺）中得到不退轉，深入菩薩的各種波羅蜜（到彼岸的方法），具足修習菩薩的一切學處，內心常常遠離妄想執著，厭離生死，喜愛正法，雖然在諸有中修行，內心卻常常清凈，恒常勤奮地觀察一味法界，快速地趨向求得薩婆若（一切智）之道，遠離各種覆蓋的障礙，超越各種苦難，得到清凈的法身，化現無量，調伏成熟一切世間，成就甚深的功德大海，從普賢菩薩的行愿中出生，快速增長勇猛健壯的力量，智慧的燈光和慧日的照耀圓滿而普遍。 當時，善財童子走到釋女瞿波面前，頂禮她的雙足，然後右繞她，合掌站立，這樣說道：『聖者！我已先發起了阿耨多羅三藐三菩提心，但是不知道菩薩如何能在生死中而不執著于生死的過患？菩薩如何能了知法的自性而不停留在一切聲聞、辟支佛的境界？菩薩如何安住在佛的境界而能普遍進入各種菩薩的境界？菩薩如何安住在菩薩的地位而能進入佛的種種境界？菩薩如何超越世間而能成就世間的法？菩薩如何證得法身而能示現種種色身？菩薩如何得到無相的法而能隨著各種眾生顯現各種色相？菩薩如何知道法是不可說的而為眾生廣說各種法？菩薩如何知道眾生是空的而恒常不捨棄教化眾生的事業？菩薩如何常常』
【English Translation】 English version: Surrounded by eighty-four thousand female attendants. These attendants were all born from the Shakya lineage, and in the past, they had all practiced the Bodhisattva path, jointly planting all the good roots of Bodhisattvas, using giving, kind speech, beneficial actions, and cooperation to gather all beings; the realm of all wisdom constantly appeared before them, they had already accumulated various practices of Buddha's Bodhi, constantly dwelling in equal and endless great compassion, universally embracing all beings as if they were their own children, their compassionate hearts were complete, vast, and pure, universally able to accord with all beings, and in the past, they had cultivated various inconceivable skillful means; they had all attained non-retrogression in Anuttara-samyak-sambodhi (unexcelled complete enlightenment), deeply entered the various Paramitas (perfections) of Bodhisattvas, fully cultivated all the practices of Bodhisattvas, their minds were constantly free from delusion and attachment, they were weary of birth and death, loved the true Dharma, although they practiced in the realms of existence, their minds were always pure, constantly and diligently observing the one taste of the Dharma realm, quickly striving to attain the path of Sarvajna (all-knowing wisdom), free from all veils of obstruction, transcending all sufferings, attaining the pure Dharma body, manifesting countless forms, taming and maturing all the worlds, accomplishing the profound ocean of merit, born from the practices of Samantabhadra, quickly growing in courageous and vigorous strength, the light of wisdom and the sun of wisdom shining completely and universally. At that time, Sudhana approached the Shakya maiden Gopa, bowed at her feet, circumambulated her to the right, stood with his palms joined, and said: 'Holy One! I have already generated the mind of Anuttara-samyak-sambodhi, but I do not know how a Bodhisattva can be in birth and death without being attached to the faults of birth and death? How can a Bodhisattva understand the self-nature of Dharma without dwelling in the realms of all Sravakas and Pratyekabuddhas? How can a Bodhisattva dwell in the realm of the Buddha and yet universally enter the realms of all Bodhisattvas? How can a Bodhisattva dwell in the position of a Bodhisattva and yet enter the various realms of the Buddha? How can a Bodhisattva transcend the world and yet accomplish the laws of the world? How can a Bodhisattva attain the Dharma body and yet manifest various forms? How can a Bodhisattva attain the formless Dharma and yet manifest various forms according to all beings? How can a Bodhisattva know that Dharma is unspeakable and yet extensively speak various Dharmas for beings? How can a Bodhisattva know that beings are empty and yet constantly not abandon the work of transforming beings? How can a Bodhisattva constantly'
知諸佛不生不滅而勤供養無有退轉？菩薩云何超過一切幻化境界而常起幻調伏眾生？菩薩云何深信諸法本性如空而成就無邊方便智慧？菩薩云何知一切法無有執著而常供養一切諸佛深心不退？菩薩云何深入諸行無業無報而修善行無有休息？」
時，彼釋女告善財言：「善哉！善哉！善男子！汝今能問一切菩薩所修諸行種性體相，若有能修普賢行愿，乃能發起如是之問。汝今諦聽，善思念之！我當承佛威神之力，為汝宣說。善男子！若諸菩薩修習十法，則能圓滿因陀羅網普智光幢菩薩之行。何等為十？一者、依止諸善知識；二者、獲得廣大信解；三者、發起清凈樂欲；四者、積集廣大福智；五者、于佛聽聞正法；六者、親近三世諸佛；七者、同修菩薩妙行；八者、得佛共所護念；九者、大悲本願悉皆清凈；十者、能以智力永斷生死。若諸菩薩成就此法，則能圓滿因陀羅網普智光幢菩薩之行。善男子！若諸菩薩親近承事諸善知識，則能精進，勇猛不退，修習出生廣大平等無盡佛法。
「佛子！菩薩復以十法事善知識，常令歡喜。何等為十？一、于身命財無所吝惜；二、於世資具心不貪求；三、知一切法本性平等；四、一切智愿恒不退舍；五、常樂觀察實相法界；六、于諸有海心不厭離；七、知法無住猶如虛空
【現代漢語翻譯】 現代漢語譯本：如何理解諸佛不生不滅，而菩薩又能精勤供養，永不退轉？菩薩如何超越一切幻化境界，又能時常以幻化來調伏眾生？菩薩如何深信諸法本性如空，又能成就無邊方便智慧？菩薩如何了知一切法無有執著，又能時常供養一切諸佛，且內心深信不退？菩薩如何深入諸行，了知無業無報，又能修行善行，永不懈怠？ 當時，那位釋迦族的女子告訴善財說：『太好了！太好了！善男子！你現在能夠詢問一切菩薩所修行的各種品性、體相，如果有人能夠修行普賢菩薩的行愿，才能發起這樣的提問。你現在仔細聽，好好思考！我將憑藉佛的威神之力，為你宣說。善男子！如果各位菩薩修習十種法，就能圓滿因陀羅網普智光幢菩薩的修行。是哪十種呢？第一，依止各位善知識；第二，獲得廣大的信解；第三，發起清凈的樂欲；第四，積聚廣大的福德和智慧；第五，在佛前聽聞正法；第六，親近三世諸佛；第七，共同修行菩薩的微妙行；第八，得到佛的共同護念；第九，大悲本願全部清凈；第十，能夠以智慧的力量永遠斷除生死。如果各位菩薩成就這十種法，就能圓滿因陀羅網普智光幢菩薩的修行。善男子！如果各位菩薩親近承事各位善知識，就能精進，勇猛不退，修習出生廣大平等無盡的佛法。 『佛子！菩薩又以十種方法侍奉善知識，常常令他們歡喜。是哪十種呢？第一，對於身命和財物沒有吝惜；第二，對於世俗的資財不貪求；第三，了知一切法的本性平等；第四，對於一切智的願望恒常不退舍；第五，常常樂於觀察實相法界；第六，對於諸有之海不厭離；第七，了知法無所住，猶如虛空。
【English Translation】 English version: How can one understand that all Buddhas neither arise nor cease, yet Bodhisattvas diligently make offerings without regression? How do Bodhisattvas transcend all illusory realms, yet constantly use illusions to tame sentient beings? How do Bodhisattvas deeply believe that the nature of all dharmas is like emptiness, yet achieve boundless skillful means and wisdom? How do Bodhisattvas know that all dharmas are without attachment, yet constantly make offerings to all Buddhas with deep unwavering faith? How do Bodhisattvas delve into all practices, knowing there is no karma or retribution, yet cultivate good deeds without rest? At that time, the Shakya woman said to Sudhana, 'Excellent! Excellent! Good man! You are now able to inquire about the various qualities and characteristics of the practices cultivated by all Bodhisattvas. Only those who can practice the vows of Samantabhadra can raise such questions. Now listen carefully and contemplate well! I will, by the power of the Buddha's majestic spirit, explain it to you. Good man! If Bodhisattvas cultivate ten dharmas, they can perfect the practice of the Indrajala-Prabha-Jnana-Dhvaja Bodhisattva. What are the ten? First, relying on all good teachers; second, obtaining vast faith and understanding; third, arousing pure desire; fourth, accumulating vast merit and wisdom; fifth, hearing the true Dharma from the Buddha; sixth, being close to the Buddhas of the three times; seventh, jointly practicing the wonderful practices of Bodhisattvas; eighth, being protected and remembered by all Buddhas; ninth, the great compassionate vows are all pure; tenth, being able to permanently sever birth and death with the power of wisdom. If Bodhisattvas accomplish these dharmas, they can perfect the practice of the Indrajala-Prabha-Jnana-Dhvaja Bodhisattva. Good man! If Bodhisattvas are close to and serve all good teachers, they can be diligent, courageous, and unregressing, cultivating the birth of vast, equal, and endless Buddha-dharma. 'Child of the Buddha! Bodhisattvas also serve good teachers with ten methods, constantly making them happy. What are the ten? First, not being stingy with body, life, and wealth; second, not being greedy for worldly possessions; third, knowing that the nature of all dharmas is equal; fourth, constantly not abandoning the vow for all-knowing wisdom; fifth, always being happy to observe the true nature of the Dharma realm; sixth, not being weary of the ocean of existence; seventh, knowing that dharmas are without dwelling, like empty space.'
；八、發無障礙菩薩大愿；九、普現其身遍諸剎海；十、凈修菩薩無礙智輪。善男子！以此十法承事一切真善知識，皆令歡喜，所行無逆，至一切智。」
爾時，釋女瞿波欲重宣此義，承佛威力，觀察十方，而說偈言：
「專求佛智利群生， 普事一切善知識， 正直離諂心無怠， 此行於世帝網行。 勝解廣大恒清凈， 如空遍入於三世， 佛剎及佛與眾生， 此是普智光幢行。 志樂廣大等虛空， 離染寂靜無邊際， 于諸佛所修功德， 此行於世身云行。 菩薩積集一切智， 不可思議功德海， 清凈福德智慧身， 此行於世無著行。 能於一切如來所， 聽聞正法無厭足， 隨聞生解為慧燈， 此行於世普照行。 十方三世所有佛， 一念一切咸親近， 心恒不捨諦思惟， 此向菩提大願行。 普詣一切如來所， 同修菩薩方便海， 三昧愿海悉無邊， 此行於世帝網行。 得一切佛所加持， 處處修行普賢道， 盡未來際無邊劫， 此行於世分身行。 見諸眾生受眾苦， 起大慈悲現世間， 演法光明除闇冥， 此行於世智日行。 見諸眾生墮諸趣， 為集無邊妙法輪， 令其永斷生死流， 此是修行普賢行。
【現代漢語翻譯】 現代漢語譯本 『八、發起無障礙的菩薩大愿；九、普遍顯現自身遍佈各個佛剎世界；十、清凈修習菩薩無礙的智慧之輪。善男子！以這十種方法承事一切真正的善知識，都能讓他們歡喜，所做的事情沒有違逆，最終達到一切智慧。』 當時，釋迦族的女子瞿波（釋迦族女子，佛陀的弟子）想要再次宣說這個道理，憑藉佛陀的威神之力，觀察十方，而說偈頌： 『專心尋求佛陀的智慧以利益眾生，普遍侍奉一切善知識，正直不虛偽，內心不懈怠，這種行為在世間如同帝釋天的網一樣遍佈。 深刻理解廣大而恒常清凈的道理，如同虛空一樣遍入過去、現在、未來三世，佛剎、佛陀以及眾生，這是普遍智慧的光明旗幟的行為。 志向和喜好廣大如同虛空，遠離污染，寂靜無邊，在諸佛那裡修習功德，這種行為在世間如同雲彩一樣遍佈。 菩薩積聚一切智慧，不可思議的功德海洋，清凈的福德和智慧之身，這種行為在世間沒有執著。 能夠在一切如來那裡，聽聞正法而沒有厭倦，隨著聽聞而產生理解，成為智慧的明燈，這種行為在世間如同普遍照耀。 十方三世所有的佛陀，一念之間都能親近，內心恒常不捨地認真思考，這是趨向菩提的大願行為。 普遍到達一切如來那裡，共同修習菩薩的方便法門，三昧和願力如同大海一樣無邊無際，這種行為在世間如同帝釋天的網一樣遍佈。 得到一切佛陀的加持，在各個地方修行普賢菩薩的道，直到未來無邊劫，這種行為在世間如同分身一樣遍佈。 看到眾生遭受各種痛苦，生起大慈悲心顯現在世間，演說佛法光明以消除黑暗，這種行為在世間如同智慧的太陽一樣照耀。 看到眾生墮入各種輪迴，爲了聚集無邊的微妙法輪，讓他們永遠斷絕生死輪迴，這是修行普賢菩薩的行為。』
【English Translation】 English version 'Eight, generate unobstructed Bodhisattva great vows; nine, universally manifest their bodies throughout all Buddha lands; ten, purely cultivate the Bodhisattva's unobstructed wisdom wheel. Good men! By these ten methods, serve all true good teachers, causing them all to rejoice, and what they do will not be opposed, until they reach all wisdom.' At that time, the Shakya woman Gopa (Shakya woman, a disciple of the Buddha), wishing to reiterate this meaning, relying on the Buddha's power, observed the ten directions, and spoke in verse: 'Single-mindedly seek the Buddha's wisdom to benefit all beings, universally serve all good teachers, be upright and free from deceit, with a heart that does not slacken, this practice in the world is like Indra's net. Profoundly understand the vast and eternally pure principles, like space pervading the three times of past, present, and future, Buddha lands, Buddhas, and sentient beings, this is the practice of the banner of universal wisdom. Aspiration and joy as vast as space, free from defilement, peaceful and boundless, cultivating merits in the presence of all Buddhas, this practice in the world is like the spreading of clouds. Bodhisattvas accumulate all wisdom, an inconceivable ocean of merit, a pure body of blessings and wisdom, this practice in the world is without attachment. Able to listen to the true Dharma without weariness in the presence of all Tathagatas, with understanding arising from listening, becoming a lamp of wisdom, this practice in the world is like universal illumination. All Buddhas of the ten directions and three times, can be approached in a single thought, with the mind constantly and diligently contemplating, this is the great vow practice towards Bodhi. Universally reach all Tathagatas, jointly cultivate the Bodhisattva's skillful means, Samadhi and vows are boundless like the ocean, this practice in the world is like Indra's net. Receiving the blessings of all Buddhas, practicing the path of Samantabhadra everywhere, until the endless eons of the future, this practice in the world is like the manifestation of bodies. Seeing all beings suffering various pains, arising great compassion and appearing in the world, expounding the light of Dharma to dispel darkness, this practice in the world is like the sun of wisdom. Seeing all beings falling into various realms of existence, in order to gather the boundless wonderful Dharma wheel, causing them to forever cut off the cycle of birth and death, this is the practice of Samantabhadra.'
菩薩修行此十法， 則能普現眾生前， 恒于有海諸趣中， 度脫一切群生類。 以大慈悲方便力， 普現種種莊嚴身， 隨心為轉妙法輪， 皆令趣向菩提道。」
爾時，瞿波說此偈已，告善財童子言：「善男子！我已獲得觀一切菩薩三昧境界海解脫門。」
善財白言：「大聖！此解脫門境界云何？」
答言：「善男子！我入此解脫，知此娑婆世界過不可說不可說佛剎極微塵數劫，一一劫中所有眾生種種形類，作善作惡，死此生彼，于諸趣中受諸果報及其修習禪定、解脫、等持、等至；或有出離、或不出離，正定、邪定及以不定，或有善根與煩惱俱，或有善根不與煩惱俱，或有具足善根，或有不具足善根，或有不善根所攝善根，或有善根所攝不善根；如是所集善、不善法，我皆了知，無有疑惑。又，彼劫中所有諸佛出現於世，種種名號，相續次第，我皆了知。又彼一一諸佛世尊從初發心求一切智所發一切大誓願海，所事一切善知識海，所有供養一切佛海，所行一切菩薩行海，所有莊嚴佛國土海，所有圓滿佛功德海，所有出現成正覺海，所有示現大神通海，所有方便轉法輪海，所有調伏諸眾生海，我皆了知無有掛礙。亦知彼佛眾會差別，其眾會中有諸眾生依聲聞乘而得出離，其
【現代漢語翻譯】 現代漢語譯本：菩薩修行這十種法門，就能普遍顯現在眾生面前，恒常在有海的各個輪迴中，度脫一切眾生。他們以大慈悲和方便的力量，普遍顯現各種莊嚴的身體，隨眾生的心意轉動微妙的法輪，使他們都趨向菩提之道。 當時，瞿波說完這偈頌后，告訴善財童子說：『善男子！我已經獲得了觀察一切菩薩三昧境界海的解脫門。』 善財問道：『大聖！這個解脫門的境界是怎樣的呢？』 瞿波回答說：『善男子！我進入這個解脫門后，知道這個娑婆世界經過不可說不可說佛剎極微塵數劫的時間，每一劫中所有眾生各種形體種類，所作的善行惡行，在此處死亡又在彼處出生，在各個輪迴中承受各種果報，以及他們修習禪定、解脫、等持、等至；或者有出離的，或者沒有出離的，正定、邪定以及不定，或者有的善根與煩惱同時存在，或者有的善根不與煩惱同時存在，或者有的具足善根，或者有的不具足善根，或者有的不被不善根所攝的善根，或者有的被善根所攝的不善根；像這樣所積累的善法和不善法，我都知道，沒有疑惑。而且，在那些劫中，所有諸佛出現在世間，他們的各種名號，相續的次第，我都知道。而且，那些每一位佛世尊從最初發心求一切智慧所發的一切大誓願海，所事奉的一切善知識海，所有供養一切佛的海，所修行的一切菩薩行海，所有莊嚴佛國土的海，所有圓滿佛功德的海，所有出現成就正覺的海，所有示現大神通的海，所有方便轉法輪的海，所有調伏眾生的海，我都知道，沒有障礙。我也知道那些佛的集會差別，在那些集會中有眾生依靠聲聞乘而得到出離，他們...
【English Translation】 English version: Bodhisattvas, by practicing these ten dharmas, are able to universally appear before all sentient beings, constantly in the various realms of the ocean of existence, delivering all kinds of living beings. With the power of great compassion and skillful means, they universally manifest various adorned bodies, turning the wondrous Dharma wheel according to the minds of sentient beings, leading them all towards the path of Bodhi. At that time, Gopa, having spoken this verse, said to Sudhana: 'Good man! I have already attained the liberation door of observing the Samadhi realm ocean of all Bodhisattvas.' Sudhana asked: 'Great Sage! What is the realm of this liberation door?' Gopa replied: 'Good man! When I enter this liberation, I know that this Saha world has passed through incalculable, incalculable kalpas, as many as the fine dust particles of Buddha lands. In each kalpa, I know all the various forms and kinds of sentient beings, the good and evil they do, their deaths here and births there, the various karmic retributions they receive in the various realms, and their practices of dhyana, liberation, samadhi, and samapatti; whether they are liberated or not, whether they are in right concentration, wrong concentration, or indeterminate concentration; whether their roots of goodness are accompanied by afflictions or not; whether they have complete roots of goodness or not; whether their roots of goodness are not included in unwholesome roots, or whether their unwholesome roots are included in wholesome roots. I know all the good and unwholesome dharmas they accumulate, without any doubt. Moreover, I know all the Buddhas who appear in the world during those kalpas, their various names, and the order of their succession. Furthermore, I know all the great vows that each of those Buddhas made when they first aspired to seek all wisdom, the ocean of all great vows they made, the ocean of all good teachers they served, the ocean of all Buddhas they made offerings to, the ocean of all Bodhisattva practices they undertook, the ocean of all Buddha lands they adorned, the ocean of all Buddha merits they perfected, the ocean of all appearances of achieving enlightenment, the ocean of all manifestations of great spiritual powers, the ocean of all skillful means of turning the Dharma wheel, and the ocean of all sentient beings they tamed, without any hindrance. I also know the differences in the assemblies of those Buddhas, and that in those assemblies there are sentient beings who attain liberation by relying on the Sravaka vehicle, they...'
諸聲聞過去所習一切善根，所有受持聲聞乘法及其所得種種智慧，我悉了知。其眾會中有諸眾生依獨覺乘而得出離，其諸獨覺所有修習一切善根，所有證悟獨覺乘果，所住寂靜最勝解脫，所入三昧，所現神通，所化眾生乃至入滅，我皆了知。亦知彼佛菩薩眾會，圓滿普遍無有邊際，其諸菩薩從初發心種善根時，發起無量種種大愿，修行種種難行之行，圓滿成就諸波羅蜜，種種莊嚴菩薩之道，以自在力入于菩薩種種諸地。所謂：菩薩地種種助道，菩薩地種種自在行，菩薩地種種入出三昧，菩薩地種種自在神通，菩薩地種種自在出現，菩薩地種種建立，菩薩地種種觀察，菩薩地種種凈治，菩薩地種種依止，菩薩地種種相，菩薩地種種體，菩薩地種種智，菩薩攝智，菩薩成就智，菩薩住處，菩薩廣大行境界，菩薩大神通，菩薩三昧海，菩薩解脫方便海，菩薩所入三昧差別海，所得一切教智光明，所得一切智電光云，所獲一切忍，所有一切勇猛智，所有悟解一切法海，所入一切諸佛剎海，所度一切諸眾生海，所有顯示諸方便海，所有發起諸神通海，所有深廣諸弘誓海，我皆了知。
「善男子！此娑婆世界從過去際至今現在，不可說不可說佛剎極微塵數劫，所有種種差別劫海，所有眾生、佛及眾會，盡未來際所有劫海，展
【現代漢語翻譯】 現代漢語譯本：我完全瞭解所有聲聞（Sravaka，指聽聞佛陀教誨而修行的人）過去所修習的一切善根，他們所受持的聲聞乘法以及所獲得的各種智慧。在這些集會中，有些眾生依靠獨覺乘（Pratyekabuddha，指不需依他人教導，自己覺悟的修行者）而得以解脫。我完全瞭解所有獨覺所修習的一切善根，他們所證悟的獨覺乘果，他們所安住的寂靜最勝解脫，他們所入的三昧（Samadhi，指禪定），他們所展現的神通，他們所教化的眾生，乃至他們入滅的情況。我也瞭解那些佛菩薩的集會，他們圓滿普遍，沒有邊際。那些菩薩（Bodhisattva，指發願要成就佛果的修行者）從最初發心種下善根時，就發起無量種種大愿，修行種種難行的行為，圓滿成就各種波羅蜜（Paramita，指到達彼岸的方法，如佈施、持戒等），以種種莊嚴來修飾菩薩之道，以自在的力量進入菩薩的各種階位。這些階位包括：菩薩地的各種助道，菩薩地的各種自在行，菩薩地各種入出三昧，菩薩地各種自在神通，菩薩地各種自在顯現，菩薩地各種建立，菩薩地各種觀察，菩薩地各種凈化，菩薩地各種依止，菩薩地各種相，菩薩地各種體，菩薩地各種智，菩薩的攝智，菩薩的成就智，菩薩的住處，菩薩廣大的修行境界，菩薩的大神通，菩薩的三昧海，菩薩的解脫方便海，菩薩所入三昧的差別海，所獲得的一切教智光明，所獲得的一切智電光云，所獲得的一切忍，所有的一切勇猛智，所有對一切法海的悟解，所進入的一切諸佛剎海，所度化的一切眾生海，所顯示的一切方便海，所發起的一切神通海，所有深廣的弘誓海，我全都瞭解。 善男子！這個娑婆世界（Saha world，指我們所居住的這個世界）從過去到現在，經過不可說不可說佛剎極微塵數劫（Kalpa，指時間單位），所有種種不同的劫海，所有眾生、佛和集會，直到未來所有劫海，
【English Translation】 English version: I fully understand all the wholesome roots that all Sravakas (those who practice by hearing the Buddha's teachings) have cultivated in the past, all the Sravaka Vehicle teachings they have upheld, and all the various wisdoms they have attained. Among these assemblies, there are beings who have attained liberation by relying on the Pratyekabuddha Vehicle (those who attain enlightenment on their own without relying on a teacher). I fully understand all the wholesome roots that all Pratyekabuddhas have cultivated, the fruits of the Pratyekabuddha Vehicle they have realized, the serene and supreme liberation they abide in, the Samadhis (meditative states) they have entered, the supernormal powers they have manifested, the beings they have taught, and even their passing into Nirvana. I also understand the assemblies of those Buddhas and Bodhisattvas (beings who aspire to Buddhahood), which are complete, universal, and without limit. Those Bodhisattvas, from the time they first generate the aspiration to plant wholesome roots, make countless great vows, practice various difficult practices, perfectly accomplish the various Paramitas (perfections such as generosity, morality, etc.), adorn the Bodhisattva path with various adornments, and enter the various stages of the Bodhisattva path with their power of freedom. These stages include: the various aids to the path of the Bodhisattva, the various free practices of the Bodhisattva, the various entering and exiting of Samadhi of the Bodhisattva, the various free supernormal powers of the Bodhisattva, the various free manifestations of the Bodhisattva, the various establishments of the Bodhisattva, the various observations of the Bodhisattva, the various purifications of the Bodhisattva, the various reliances of the Bodhisattva, the various characteristics of the Bodhisattva, the various essences of the Bodhisattva, the various wisdoms of the Bodhisattva, the wisdom that encompasses all of the Bodhisattva, the wisdom of the Bodhisattva's accomplishments, the abodes of the Bodhisattva, the vast realm of the Bodhisattva's practice, the great supernormal powers of the Bodhisattva, the ocean of Samadhi of the Bodhisattva, the ocean of skillful means of liberation of the Bodhisattva, the ocean of the differences in the Samadhis entered by the Bodhisattva, all the light of teaching wisdom attained, all the clouds of light of wisdom attained, all the patience attained, all the courageous wisdom attained, all the understanding of the ocean of all dharmas, all the Buddha-lands entered, all the oceans of beings liberated, all the oceans of skillful means displayed, all the oceans of supernormal powers generated, and all the deep and vast oceans of great vows. I understand all of these. Good man! From the past to the present, this Saha world (the world we live in) has gone through countless kalpas (eons) like the number of fine dust particles in countless Buddha-lands, all the various different kalpa-oceans, all the beings, Buddhas, and assemblies, and all the kalpa-oceans that will extend into the future,
轉不斷，相續次第，我皆了知。善男子！如知此娑婆世界，亦知婆婆世界中出生一切世界極微塵數世界相續次第；亦知娑婆世界內一切世界相續次第；亦知娑婆世界所有一切極微塵內所有世界相續次第；亦知娑婆世界外十方無間次第；建立所住世界相續次第；亦知娑婆世界所依普照十方熾然寶光明剎種所攝一切世界相續次第；亦知毗盧遮那世尊在此華藏莊嚴世界海中，十方無量諸世界種所攝世界相續次第；亦知華藏世界海中一切世界極微塵內所有世界相續次第。又，亦知彼一切世界種種安立、種種形狀、種種份量、種種依住、種種際畔、種種莊嚴、種種成就、種種滅壞，所有眷屬、所有輪輞、所有旋轉、所有蓮華、所有須彌、所有河海、所有草樹、種種名號、我皆了知。亦知此華藏世界海，往昔皆由毗盧遮那如來本願力故，出生如是種種世界，所有種種諸因緣海。亦知華藏世界海外，十方無邊盡法界虛空界一切世界海中一切世界。亦知世尊毗盧遮那過去所經無量劫海，所有一切諸本事海，過去所發廣大愿海，過去所集諸乘教海，過去所修菩薩行海，過去所凈佛國土海，過去所事一切佛海，過去所化諸眾生海，過去所起諸神通海，過去所入諸方便海，過去所受諸佛法海，過去所入諸三昧海，過去所得諸自在海，過去所成
【現代漢語翻譯】 現代漢語譯本 輪轉不息，相續不斷，次第演進，我全都明瞭。善男子！正如我瞭解這娑婆世界（Saha World，指我們所處的世界），也瞭解婆婆世界（Vava World，與娑婆世界相對的另一個世界）中誕生的一切世界，其數量如同極微塵般眾多，以及這些世界的相續次第；我也瞭解娑婆世界內一切世界的相續次第；我也瞭解娑婆世界所有一切極微塵內所包含的世界的相續次第；我也瞭解娑婆世界外十方無間斷的次第；以及建立和安住的世界的相續次第；我也瞭解娑婆世界所依附的普照十方、熾熱發光的寶光明剎種（寶光明剎種，指佛菩薩的凈土）所包含的一切世界的相續次第；我也瞭解毗盧遮那世尊（Vairocana，佛教中象徵法身佛的佛）在這華藏莊嚴世界海（Lotus Treasury World Sea，佛教宇宙觀中一個重要的世界）中，十方無量諸世界種所包含的世界的相續次第；我也瞭解華藏世界海中一切世界極微塵內所包含的世界的相續次第。此外，我也瞭解所有這些世界的種種安立方式、種種形狀、種種大小、種種依附之處、種種邊界、種種莊嚴、種種成就、種種滅壞，以及它們所有的眷屬、所有的輪輞、所有的旋轉、所有的蓮花、所有的須彌山（Mount Sumeru，佛教宇宙觀中的中心山）、所有的河流海洋、所有的草木樹木、種種名稱，我全都明瞭。我也瞭解這華藏世界海，往昔都是由於毗盧遮那如來（Vairocana Tathagata，毗盧遮那佛的另一種稱謂）的本願力，才誕生出如此種種的世界，以及所有種種的因緣海。我也瞭解華藏世界海外，十方無邊無盡的法界虛空界中一切世界海中的一切世界。我也瞭解世尊毗盧遮那過去所經歷的無量劫海，所有一切的本生故事海，過去所發出的廣大誓願海，過去所積累的諸乘教法海，過去所修行的菩薩行海，過去所清凈的佛國土海，過去所侍奉的一切佛海，過去所教化的諸眾生海，過去所展現的諸神通海，過去所進入的諸方便法門海，過去所接受的諸佛法海，過去所進入的諸三昧海，過去所獲得的諸自在海，過去所成就的
【English Translation】 English version The turning without ceasing, the continuous succession, the order of progression, I understand them all. Good man! Just as I know this Saha World (Saha World, the world we live in), I also know all the worlds born in the Vava World (Vava World, another world opposite to the Saha World), as numerous as the finest dust particles, and the order of succession of these worlds; I also know the order of succession of all the worlds within the Saha World; I also know the order of succession of all the worlds contained within all the finest dust particles of the Saha World; I also know the uninterrupted order of the ten directions outside the Saha World; and the order of succession of the worlds established and dwelling; I also know the order of succession of all the worlds contained in the jewel-light-adorned lands (jewel-light-adorned lands, refers to the pure lands of Buddhas and Bodhisattvas) that illuminate the ten directions with blazing light, upon which the Saha World relies; I also know the order of succession of the worlds contained in the immeasurable world-seeds of the ten directions in this Lotus Treasury World Sea (Lotus Treasury World Sea, an important world in Buddhist cosmology) where the World Honored One Vairocana (Vairocana, the Buddha symbolizing the Dharmakaya) is; I also know the order of succession of all the worlds contained within all the finest dust particles of all the worlds in the Lotus Treasury World Sea. Furthermore, I also know all the various establishments, various shapes, various sizes, various dependencies, various boundaries, various adornments, various achievements, various destructions of all these worlds, as well as all their retinues, all their rims, all their rotations, all their lotuses, all their Mount Sumerus (Mount Sumeru, the central mountain in Buddhist cosmology), all their rivers and oceans, all their grasses and trees, all their various names, I understand them all. I also know that this Lotus Treasury World Sea, in the past, was all due to the power of the original vows of the Tathagata Vairocana (Vairocana Tathagata, another name for Vairocana Buddha), that such various worlds were born, and all the various seas of causes and conditions. I also know all the worlds in all the world-seas in the boundless and endless Dharma Realm and Space Realm of the ten directions outside the Lotus Treasury World Sea. I also know the immeasurable kalpas that the World Honored One Vairocana has passed through in the past, all the seas of his past lives, the seas of the vast vows he made in the past, the seas of the teachings of the various vehicles he accumulated in the past, the seas of the Bodhisattva practices he cultivated in the past, the seas of the Buddha lands he purified in the past, the seas of all the Buddhas he served in the past, the seas of all the sentient beings he transformed in the past, the seas of all the supernatural powers he manifested in the past, the seas of all the expedient means he entered in the past, the seas of all the Buddha Dharmas he received in the past, the seas of all the samadhis he entered in the past, the seas of all the freedoms he attained in the past, the seas of all the achievements he accomplished in the past
諸功德海；過去所施一切資具檀波羅蜜，過去所持種種梵行戒波羅蜜，過去所受種種境界忍波羅蜜，過去所修猛利勇健勤波羅蜜，過去所入種種三昧禪波羅蜜，過去所成種種清凈慧波羅蜜，過去所現遍入世間諸影像身方便波羅蜜，過去所發清凈圓滿普賢行海愿波羅蜜，過去所獲一切如來種種自在諸神通海力波羅蜜，過去所證一切如來智光照世自在智海智波羅蜜；普攝一切諸佛菩提，普獲諸佛大智光明，證於諸佛一切智性，於一切處成等正覺，神通遊戲所轉法輪；所有一切道場眾會，其眾會中一切菩薩過去所種一切善根，從初發心行菩薩行，積集方便成熟眾生，及彼菩薩所事諸佛及善知識；唸唸增長獲諸三昧，唸唸所入陀羅尼門，唸唸所得辯才大海，唸唸所起自在神通，唸唸所修菩薩行網，唸唸所集諸方便門，唸唸所知眾生根網，唸唸所集菩提分法，唸唸證入等持、等至神通門海；如是一切皆是毗盧遮那如來普遍十方一切法界無量劫海所修行海，我悉了知。亦知十方遍滿法界盡虛空界一切如來劫海所修，乃至盡于未來際劫神力加持幻智境界，如是一切我悉了知。何以故？我入此觀一切菩薩三昧境界海解脫門時，於一念中，盡能了知一切眾生種種心行雜染、清凈、流轉、還滅；一切聲聞種種三昧；一切獨覺寂靜解脫三昧神
【現代漢語翻譯】 現代漢語譯本：諸功德海（指各種功德匯聚如海）；過去所施的一切資具，是檀波羅蜜（佈施的圓滿）；過去所持的種種梵行，是戒波羅蜜（持戒的圓滿）；過去所受的種種境界，是忍波羅蜜（忍辱的圓滿）；過去所修的猛利勇健，是勤波羅蜜（精進的圓滿）；過去所入的種種三昧，是禪波羅蜜（禪定的圓滿）；過去所成的種種清凈智慧，是慧波羅蜜（智慧的圓滿）；過去所現的遍入世間諸影像身，是方便波羅蜜（方便的圓滿）；過去所發的清凈圓滿普賢行海愿，是愿波羅蜜（願力的圓滿）；過去所獲的一切如來種種自在神通海力，是力波羅蜜（力量的圓滿）；過去所證的一切如來智光照世自在智海，是智波羅蜜（智慧的圓滿）。 普遍攝取一切諸佛的菩提（覺悟），普遍獲得諸佛的大智光明，證得諸佛的一切智性，在一切處成就無上正等正覺，以神通遊戲所轉的法輪；所有一切道場眾會，其眾會中一切菩薩過去所種的一切善根，從初發心修行菩薩行，積集方便成熟眾生，以及那些菩薩所侍奉的諸佛和善知識；唸唸增長而獲得的各種三昧，唸唸所入的陀羅尼門（總持法門），唸唸所得的辯才大海，唸唸所起的自在神通，唸唸所修的菩薩行網，唸唸所集的一切方便法門，唸唸所知的眾生根性，唸唸所集的菩提分法（趨向覺悟的修行方法），唸唸證入的等持、等至神通門海；這一切都是毗盧遮那如來普遍在十方一切法界無量劫海中所修行的功德海，我完全了知。 我也知道十方遍滿法界、盡虛空界的一切如來在劫海中所修行的功德，乃至盡于未來際劫的神力加持幻智境界，這一切我都完全了知。為什麼呢？因為我進入此觀一切菩薩三昧境界海解脫門時，在一念之中，就能完全了知一切眾生種種心行的雜染、清凈、流轉、還滅；一切聲聞的種種三昧；一切獨覺的寂靜解脫三昧神通。
【English Translation】 English version: Seas of all merits; all the resources given in the past are Dāna pāramitā (perfection of giving); all the various pure conducts held in the past are Śīla pāramitā (perfection of morality); all the various realms experienced in the past are Kṣānti pāramitā (perfection of patience); the fierce and vigorous efforts cultivated in the past are Vīrya pāramitā (perfection of vigor); all the various samādhis entered in the past are Dhyāna pāramitā (perfection of meditation); all the various pure wisdoms achieved in the past are Prajñā pāramitā (perfection of wisdom); the various image bodies manifested in the past that pervade the world are Upāya pāramitā (perfection of skillful means); the pure and complete vows of Samantabhadra's practices made in the past are Praṇidhāna pāramitā (perfection of vows); all the various self-mastery and miraculous powers of all Tathāgatas obtained in the past are Bala pāramitā (perfection of power); all the wisdom light of all Tathāgatas illuminating the world and the self-mastery wisdom sea realized in the past are Jñāna pāramitā (perfection of knowledge). Universally encompassing the Bodhi (enlightenment) of all Buddhas, universally obtaining the great wisdom light of all Buddhas, realizing the all-knowing nature of all Buddhas, achieving supreme perfect enlightenment in all places, turning the Dharma wheel with miraculous play; all the assemblies in all the Bodhimaṇḍas (places of enlightenment), all the good roots planted by all the Bodhisattvas in those assemblies in the past, from the initial aspiration to practice the Bodhisattva path, accumulating skillful means to mature sentient beings, and the Buddhas and virtuous teachers served by those Bodhisattvas; the various samādhis obtained through continuous growth, the Dhāraṇī gates (gates of total retention) entered in every moment, the great sea of eloquence obtained in every moment, the self-mastery miraculous powers arising in every moment, the network of Bodhisattva practices cultivated in every moment, all the skillful means gathered in every moment, the roots of sentient beings known in every moment, the factors of enlightenment gathered in every moment, the seas of samādhi, samāpatti (attainment), and miraculous powers entered in every moment; all of these are the seas of practices cultivated by Vairocana Tathāgata throughout the immeasurable kalpas (eons) in the ten directions and all Dharma realms, which I fully understand. I also know all the practices cultivated by all the Tathāgatas throughout the kalpas in the ten directions, pervading the Dharma realm and the entire space, even to the miraculous power and illusory wisdom realms blessed by the future kalpas, all of which I fully understand. Why is this so? Because when I enter this contemplation of the liberation gate of the sea of all Bodhisattva samādhi realms, in a single moment, I can fully understand all the various defiled, pure, flowing, and returning states of mind of all sentient beings; all the various samādhis of all Śrāvakas (hearers); the miraculous powers of the quiet liberation samādhi of all Pratyekabuddhas (solitary realizers).
通；一切菩薩種種三昧、種種地位、種種法門、種種趣入，及能了知一切如來解脫光明神通海故。」
大方廣佛華嚴經卷第二十七 大正藏第 10 冊 No. 0293 大方廣佛華嚴經
大方廣佛華嚴經卷第二十八
罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品
爾時，善財白瞿波言：「聖者！得此解脫，其已久如？」
瞿波告言：「善男子！我于往世過百佛剎極微塵數劫，有劫名最勝行，世界名勝無畏。彼世界中有四天下，名常具眾樂閻浮提；中有一王都，名大樹妙高吉祥，於八十四千億王都之中最為上首。時，此王都復有八十四千億城而為眷屬，其諸城邑，一一嚴飾悉皆清凈；毗琉璃寶以為其地，七重寶墻周匝圍繞，一一皆以雜色影像光明寶網以覆其上；其諸寶墻一一皆以寶塹圍繞，金沙布底，香水盈滿，優缽羅華、缽頭摩華、拘物頭華、芬陀利華彌布水上；此一一河，皆有自然眾寶欄楯及諸寶網莊嚴其岸；一一河間復有寶多羅樹，七重圍繞；復有自然寶莊嚴樹，垂諸瓔珞、衣服、鬘帶、真金寶網彌覆其上。其諸城邑往來之處，所有道路左右八步，皆以種種上妙雜寶間錯莊嚴，發耀舒光，輝映一切；又有無量持明咒仙，嚴潔其身，如自在天經行遊履，保護眾生；
【現代漢語翻譯】 現代漢語譯本：通達一切菩薩的種種三昧（禪定）、種種地位（修行階位）、種種法門（修行方法）、種種趣入（修行途徑），並且能夠了知一切如來（佛）的解脫智慧和神通力量，如同大海般深廣無邊。
《大方廣佛華嚴經》卷第二十七 大正藏第 10 冊 No. 0293 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第二十八
罽賓國（古印度北部地區）三藏般若（譯者名）奉詔翻譯的《入不思議解脫境界普賢行愿品》
當時，善財（求道者）問瞿波（菩薩名）說：『聖者！您得到這種解脫境界，已經多久了？』
瞿波回答說：『善男子！我在過去世，經過了超過百佛剎（佛所教化的世界）極微塵數（極其微小的數量）的劫（時間單位），有一個劫名為最勝行，世界名為勝無畏。那個世界中有四個天下，名為常具眾樂閻浮提（我們所居住的世界）；其中有一個王都，名為大樹妙高吉祥，在八十四千億個王都之中最為殊勝。當時，這個王都又有八十四千億個城邑作為眷屬，這些城邑，每一個都裝飾得非常清凈；以毗琉璃寶（一種寶石）作為地面，七重寶墻環繞四周，每一重都用雜色影像光明寶網覆蓋其上；這些寶墻的每一重都用寶塹環繞，金沙鋪底，香水充滿，優缽羅華（青蓮花）、缽頭摩華（紅蓮花）、拘物頭華（白蓮花）、芬陀利華（白蓮花）遍佈水面；每一條河流，都有天然的眾寶欄楯和各種寶網裝飾河岸；每一條河流之間又有寶多羅樹，七重環繞；還有天然的寶莊嚴樹，垂掛著各種瓔珞（項鍊）、衣服、鬘帶（花環）、真金寶網覆蓋其上。這些城邑往來的地方，所有的道路左右八步，都用各種上妙的雜寶間隔裝飾，發出光芒，照耀一切；還有無數持明咒仙（修持咒語的仙人），莊嚴自身，如同自在天（欲界天主）一樣行走遊歷，保護眾生；』
【English Translation】 English version: 'Penetrating all Bodhisattvas' various samadhis (meditative states), various stages (of practice), various Dharma gates (methods of practice), various approaches (to practice), and being able to understand all Tathagatas' (Buddhas') liberation wisdom and supernatural powers, as vast and boundless as the ocean.'
'The Great Extensive Buddha Flower Adornment Sutra', Volume 27 Taisho Tripitaka Volume 10, No. 0293, 'The Great Extensive Buddha Flower Adornment Sutra'
'The Great Extensive Buddha Flower Adornment Sutra', Volume 28
Translated by Tripitaka Prajna of Kipin (ancient northern India) under imperial decree, 'The Chapter on the Practices and Vows of Samantabhadra Entering the Inconceivable Realm of Liberation'
At that time, Sudhana (seeker of the Way) asked Gopaka (a Bodhisattva): 'Holy One! How long has it been since you attained this liberation?'
Gopaka replied: 'Good man! In past lives, after countless kalpas (eons) exceeding the number of dust particles in a hundred Buddha-lands, there was a kalpa named Most Excellent Practice, and a world named Victorious Fearlessness. In that world, there were four continents, named Jambudvipa (the world we inhabit) Constantly Possessing Joy; in the middle of it was a royal capital named Great Tree Wondrous High Auspicious, the most supreme among eighty-four trillion royal capitals. At that time, this royal capital also had eighty-four trillion cities as its retinue, and each of these cities was adorned and purified; the ground was made of lapis lazuli, and seven layers of precious walls surrounded it, each covered with a net of variegated light and precious images; each of these precious walls was surrounded by a precious moat, with golden sand at the bottom, filled with fragrant water, and Utpala (blue lotus), Paduma (red lotus), Kumuda (white lotus), and Pundarika (white lotus) flowers spread across the water; each of these rivers had natural railings of various treasures and various precious nets adorning the banks; between each river, there were also precious Tala trees, surrounded by seven layers; there were also natural precious adorned trees, hanging with various necklaces, clothes, garlands, and true gold precious nets covering them. In the places where these cities were traversed, the roads on the left and right for eight steps were decorated with various exquisite and wonderful treasures, emitting light, illuminating everything; there were also countless mantra-holding immortals, purifying their bodies, walking and traveling like the Devas of Freedom (lords of the desire realm), protecting sentient beings;'
又彼城邑，一一各有無量園苑遊戲之處，華果樹林無不備足，雜類眾鳥哀鳴和雅，游集其中，歡樂無畏；常有無量清凈微妙可愛男女止住其中，身出妙香普熏一切；諸天晝夜常雨妙華，色類百千，繽紛亂墜。彼諸城邑一一皆有百千地神而為守護；其諸城邑內外所有眾寶樹林，瓔珞鬘帶及寶鈴網諸莊嚴具，微風吹動，演出種種妙法音聲；聞皆喜悅，煩惱銷除，身意清涼，法喜充滿，于阿耨多羅三藐三菩提得不退轉，具足普賢常所稱讚妙行功德。
「彼時，有王名為財主，常以正法化周率土，妃嬪采女八萬四千，輔相大臣其數五百；五百王子色力具足，形相端嚴，勇猛無畏，能伏怨敵。王有夫人名蓮華吉祥藏，威德殊勝，顏貌第一；所生太子名威德主，端正奇特，人所樂見，具足圓滿三十二相。所謂：足下平滿，猶如奩底；千輻輪相，圓滿備足；手足柔軟，如兜羅綿；其指纖長，網縵成就；足跟齊圓，足趺豐起；一一相稱，光潔妙好；雙腨𦟛圓，如仙鹿王；垂臂過膝，猶如象鼻；馬王陰藏，峰勢隱密；一一毛孔各生一毛；紺發右旋，螺文不亂；身皮金色，細薄潤滑，一切塵垢所不能著；手足肩項，七處平滿；臂膊𦟛圓，脊骨不現，周圓相稱，如尼拘陀樹；頤頷胸臆，猶如師子；頸如紺蒲，三約成就；常光四照，面各
【現代漢語翻譯】 現代漢語譯本 而且那些城邑，每一個都有無量數的園林遊樂之處，花果樹林應有盡有，各種鳥兒鳴叫和諧悅耳，聚集其中，歡樂無畏；常常有無量清凈微妙可愛的男女居住其中，身上散發出美妙的香氣，普遍薰染一切；諸天晝夜常常降下美妙的花朵，顏色種類成百上千，紛紛揚揚地散落下來。那些城邑每一個都有成百上千的土地神守護；那些城邑內外所有的眾寶樹林，瓔珞（用珠玉等串成的裝飾品）鬘帶（用花或貴重材料製成的環形裝飾品）以及寶鈴網等各種莊嚴的裝飾品，微風吹動，演奏出種種美妙的佛法音聲；聽到的人都感到喜悅，煩惱消除，身心清涼，法喜充滿，對於阿耨多羅三藐三菩提（無上正等正覺）得到不退轉，具足普賢（菩薩名）常常稱讚的微妙修行功德。
那時，有一位國王名為財主，常常用正法教化統治全國，妃嬪采女有八萬四千，輔佐的大臣有五百；五百位王子容貌和力量都具備，外形端莊，勇猛無畏，能夠降伏怨敵。國王有一位夫人名叫蓮華吉祥藏，威德殊勝，容貌第一；所生的太子名叫威德主，端正奇特，人見人愛，具足圓滿的三十二相。所謂：腳底平滿，如同鏡子底部；千輻輪相，圓滿具備；手足柔軟，如同兜羅綿（一種柔軟的棉花）；手指纖細修長，指間有網狀薄膜；腳跟圓潤，腳背豐滿隆起；每一處都相稱，光潔美好；雙腿圓潤，如同仙鹿王；手臂下垂過膝，如同象鼻；馬王陰藏，峰勢隱密；每一個毛孔各生一根毛；紺青色的頭髮向右旋轉，螺紋不亂；身體面板金色，細薄潤滑，一切塵垢都不能沾染；手足肩膀脖頸，七處平滿；手臂圓潤，脊骨不顯，周圓相稱，如同尼拘陀樹（榕樹）；下巴胸膛，如同獅子；脖頸如同紺蒲（一種青色的草），有三道紋路；常常有光芒四射，面容各
【English Translation】 English version Moreover, each of those cities has countless gardens and places for recreation, with an abundance of flower and fruit trees. Various kinds of birds sing harmoniously and gather there, joyful and fearless. Countless pure, subtle, and lovely men and women dwell there, their bodies emitting a wonderful fragrance that pervades everything. Day and night, the heavens constantly rain down exquisite flowers of hundreds and thousands of colors, scattering in profusion. Each of those cities is guarded by hundreds and thousands of earth deities. The jeweled forests, necklaces (瓔珞 - ornaments made of strung pearls and jade), garlands (鬘帶 - circular ornaments made of flowers or precious materials), and jeweled nets, along with other adornments, within and without those cities, when stirred by a gentle breeze, produce various wonderful sounds of the Dharma. Those who hear them feel joy, their afflictions are eliminated, their bodies and minds are refreshed, they are filled with the joy of the Dharma, and they attain non-retrogression in Anuttara-samyak-sambodhi (unexcelled complete enlightenment), possessing the wonderful practices and merits that Samantabhadra (a Bodhisattva) constantly praises.
At that time, there was a king named Wealth Master, who always governed his land with the righteous Dharma. He had eighty-four thousand consorts and palace women, and five hundred ministers. His five hundred princes were endowed with beauty and strength, their forms were dignified, they were brave and fearless, and capable of subduing enemies. The king had a queen named Lotus Auspicious Treasury, whose virtue was extraordinary and whose beauty was unparalleled. The crown prince born to her was named Majestic Virtue Lord, who was handsome and unique, pleasing to all who saw him, and possessed the complete thirty-two marks. These are: his feet were flat and full, like the bottom of a mirror; he had the thousand-spoked wheel mark, perfectly complete; his hands and feet were soft, like cotton; his fingers were slender and long, with webbed membranes; his heels were round and even, his insteps were full and raised; each feature was proportionate, radiant, and beautiful; his calves were round, like those of a kingly deer; his arms hung down past his knees, like an elephant's trunk; his male organ was concealed like that of a kingly horse; each pore grew a single hair; his dark blue hair curled to the right, with orderly whorls; his skin was golden, fine, smooth, and lustrous, untouched by any dust; his hands, feet, shoulders, and neck were full and even in seven places; his arms were round, his spine was not visible, and his form was proportionate, like a banyan tree; his chin and chest were like a lion's; his neck was like a blue reed, with three lines; he constantly emitted light in all directions, and his face was
一尋；四十牙齒，鮮白齊密；舌相紅赤，長廣覆面；梵音清美，人所樂聞；目睫青潤，齊整不亂；目上下瞬，猶如牛王，青白分明；面部圓滿，猶如凈月；眉相纖曲，如帝釋弓；白毫皎潔，文相右旋；頂有肉髻，猶如天蓋。如是眾相，莊嚴其身。
「善男子！太子有時受父王教，與二十千妓侍采女並諸眷屬，前後圍繞從宮城出，詣光明雲峰大香芽園，遊觀嬉戲。是時，太子乘閻浮檀上妙寶車，其車嚴飾世無倫匹；大焰金剛以為其輪，天妙金剛以為其轂，香摩尼寶以為其箱，上妙栴檀間廁嚴飾，眾寶華網彌覆其上，大莊嚴藏寶摩尼王為師子座。五百采女各執寶繩牽馭而行，不遲不速，進止合度。寶馬千匹，駕以金車，前後導從；白琉璃摩尼寶王以為其蓋，放不思議一切希有雜色光明摩尼寶王而為莊校，一切影像紺琉璃王摩尼妙寶而作其竿，使人執持隨覆其上。百千萬人持諸寶蓋，百千萬人持諸寶幢，百千萬人持諸寶幡，百千萬人奏諸音樂，百千萬人散諸寶華，百千萬人持諸香爐，燒眾名香，前後圍繞而為翊從。其路寬平，八衢齊列；界以雜寶，布以金沙，種種寶華而散其上。雜寶行樹及寶欄楯，於八衢間次第行列；覆以種種妙寶鈴網及諸繒彩，懸布樹間，以為嚴飾。于其路側，處處建立義堂、福舍，眾寶樓閣及諸
【現代漢語翻譯】 現代漢語譯本：
一尋（約八尺）；四十顆牙齒，潔白整齊緊密；舌頭紅潤，長而寬闊能覆蓋整個面部；聲音清澈美妙，令人喜聞樂見；眼睫毛青黑潤澤，整齊不亂；眼睛上下眨動，如同牛王一般，青白分明；面部圓滿，如同皎潔的月亮；眉毛纖細彎曲，如同帝釋天（Indra）的弓；眉間白毫潔白光亮，紋路向右旋轉；頭頂有肉髻，如同天蓋一般。像這樣的眾多相好，莊嚴著他的身體。
『善男子！太子有時接受父王的教導，與兩萬名歌妓侍女以及其他眷屬，前後簇擁著從宮城出來，前往光明雲峰大香芽園，遊玩嬉戲。這時，太子乘坐閻浮檀（Jambudvipa，一種珍貴的黃金）製成的上等寶車，這輛車裝飾得世間無與倫比；以大焰金剛為車輪，天妙金剛為車轂，香摩尼寶為車廂，用上等栴檀木（Sandalwood）穿插裝飾，各種寶華網覆蓋其上，以大莊嚴藏寶摩尼王為獅子座。五百名采女各自拿著寶繩牽引著車子行走，不快不慢，進退有度。一千匹寶馬，駕著金車，前後引導跟隨；用白琉璃摩尼寶王作為車蓋，放出不可思議的各種稀有雜色光明摩尼寶王作為裝飾，用一切影像紺琉璃王摩尼妙寶作為車竿，讓人拿著遮蓋在上面。成百上千萬人拿著各種寶蓋，成百上千萬人拿著各種寶幢，成百上千萬人拿著各種寶幡，成百上千萬人演奏各種音樂，成百上千萬人散佈各種寶華，成百上千萬人拿著各種香爐，焚燒各種名香，前後圍繞著作為護衛。道路寬闊平坦，八條道路整齊排列；用各種寶物作為邊界，鋪上金沙，散佈各種寶華在上面。各種寶樹和寶欄桿，在八條道路之間依次排列；覆蓋著各種美妙的寶鈴網和各種絲綢綵帶，懸掛在樹間，作為裝飾。在道路兩側，到處建立著義堂、福舍，各種寶樓閣以及各種……』 English version:
One fathom (approximately eight feet); forty teeth, pure white, even, and close-set; a tongue that is red, long, and broad, capable of covering the entire face; a voice that is clear and beautiful, pleasing to hear; eyelashes that are blue-black and lustrous, neat and orderly; eyes that blink up and down, like those of a bull king, with clear distinctions between blue and white; a face that is round and full, like a pure moon; eyebrows that are slender and curved, like the bow of Indra; a white hair between the eyebrows that is pure and bright, with a clockwise swirl; a fleshy protuberance on the crown of the head, like a heavenly canopy. Such are the many marks that adorn his body.
'Good man! The prince sometimes, upon receiving his father's instruction, would go out from the palace, surrounded by twenty thousand courtesans and attendants, along with other family members, to the Great Fragrant Sprout Garden on Bright Cloud Peak, to stroll and play. At this time, the prince would ride in a magnificent jeweled chariot made of Jambudvipa gold, a chariot adorned beyond compare in the world; its wheels were made of Great Flame Vajra, its hubs of Heavenly Wonderful Vajra, its carriage of Fragrant Mani jewels, and it was decorated with interspersed superior sandalwood, covered with various jeweled flower nets, and with the Great Adornment Treasury Mani King as its lion seat. Five hundred maidens each held jeweled ropes, pulling the chariot along, neither too fast nor too slow, with measured pace. A thousand jeweled horses, pulling golden chariots, led and followed; a white lapis lazuli Mani King served as the canopy, emitting inconceivable, rare, and varied-colored light from the Mani King jewels as adornment, and the staff was made of the wondrous jewel of the All-Image Lapis Lazuli King Mani, held by attendants to cover the chariot. Hundreds of thousands of people held various jeweled canopies, hundreds of thousands held various jeweled banners, hundreds of thousands held various jeweled pennants, hundreds of thousands played various musical instruments, hundreds of thousands scattered various jeweled flowers, hundreds of thousands held various incense burners, burning various famous incenses, surrounding and escorting him. The road was wide and flat, with eight roads arranged in order; bordered by various jewels, covered with gold sand, and scattered with various jeweled flowers. Various jeweled trees and jeweled railings were arranged in order between the eight roads; covered with various wonderful jeweled bell nets and various silk ribbons, hanging between the trees as adornment. On the sides of the road, charitable halls, welfare houses, various jeweled pavilions, and various...'
【English Translation】 One fathom (approximately eight feet); forty teeth, pure white, even, and close-set; a tongue that is red, long, and broad, capable of covering the entire face; a voice that is clear and beautiful, pleasing to hear; eyelashes that are blue-black and lustrous, neat and orderly; eyes that blink up and down, like those of a bull king, with clear distinctions between blue and white; a face that is round and full, like a pure moon; eyebrows that are slender and curved, like the bow of Indra; a white hair between the eyebrows that is pure and bright, with a clockwise swirl; a fleshy protuberance on the crown of the head, like a heavenly canopy. Such are the many marks that adorn his body. 'Good man! The prince sometimes, upon receiving his father's instruction, would go out from the palace, surrounded by twenty thousand courtesans and attendants, along with other family members, to the Great Fragrant Sprout Garden on Bright Cloud Peak, to stroll and play. At this time, the prince would ride in a magnificent jeweled chariot made of Jambudvipa gold, a chariot adorned beyond compare in the world; its wheels were made of Great Flame Vajra, its hubs of Heavenly Wonderful Vajra, its carriage of Fragrant Mani jewels, and it was decorated with interspersed superior sandalwood, covered with various jeweled flower nets, and with the Great Adornment Treasury Mani King as its lion seat. Five hundred maidens each held jeweled ropes, pulling the chariot along, neither too fast nor too slow, with measured pace. A thousand jeweled horses, pulling golden chariots, led and followed; a white lapis lazuli Mani King served as the canopy, emitting inconceivable, rare, and varied-colored light from the Mani King jewels as adornment, and the staff was made of the wondrous jewel of the All-Image Lapis Lazuli King Mani, held by attendants to cover the chariot. Hundreds of thousands of people held various jeweled canopies, hundreds of thousands held various jeweled banners, hundreds of thousands held various jeweled pennants, hundreds of thousands played various musical instruments, hundreds of thousands scattered various jeweled flowers, hundreds of thousands held various incense burners, burning various famous incenses, surrounding and escorting him. The road was wide and flat, with eight roads arranged in order; bordered by various jewels, covered with gold sand, and scattered with various jeweled flowers. Various jeweled trees and jeweled railings were arranged in order between the eight roads; covered with various wonderful jeweled bell nets and various silk ribbons, hanging between the trees as adornment. On the sides of the road, charitable halls, welfare houses, various jeweled pavilions, and various...'
倉庫，遞相連線，延袤遠近，珍寶財物悉皆充滿；或於其中積諸珍寶、瓔珞嚴具，或積繒彩上妙衣服，或辦甘美上味飲食，或貯香華身諸資具，或畜象馬雜寶車乘，或復安置端正女人及諸僮僕，善閑一切世儀禮則，一切藝能無不成就。隨諸眾生有來求𡩡，悉皆施與，靡不令其意願充滿。
「爾時，大樹妙高吉祥王都之中，有一母人，名為善現，有一童女，名具足艷吉祥，顏容端正，色相嚴潔；洪纖得所，修短合度；眾相圓備，目發紺青；言同梵音，清徹美妙；智慧聰明，人所尊重；善達技能，精通辯論；恭勤匪懈，質直柔和；少欲寡思，慈愍不害；具足慚愧，無諂無憍；志量弘深，人無與等。及與其母乘妙寶車，將諸眷屬無量采女前後圍繞，先於太子從王都出，歌詠嬉戲，隨路而行；見其太子奏諸妓樂，言辭諷詠，心生愛染，而白母言：『善哉！慈母，我心願得敬事此人，若不遂情，自當殞滅。』
「時，母善現告其女言：『汝今不應生如是念，何以故？今此仁者是王太子，具足圓滿轉輪王相，不久當紹轉輪王位，時有女寶自然出現，飛行乘空，有大威德。我今與汝，種族卑賤，非其匹偶，此甚難得，勿生是意。』
「是時，童女其心決定，堅固不捨。時，香芽云峰園苑之側，有一道場，名法雲光
【現代漢語翻譯】 現代漢語譯本 倉庫相連，綿延遠近，珍寶財物都充滿其中；有的倉庫堆積著各種珍寶、瓔珞（用珠玉等串成的裝飾品）等裝飾品，有的堆積著絲綢綵緞等上等精美衣服，有的備辦著甘甜美味的食物，有的儲藏著香花和各種生活用品，有的畜養著大象、駿馬和各種寶車，有的安置著端莊美麗的女子和各種僕人，他們都精通世俗的禮儀規矩，各種技藝無不精通。無論什麼眾生前來求取，都全部施捨給予，沒有不讓他們心滿意足的。 當時，在大樹妙高吉祥王都中，有一位母親，名叫善現，她有一個女兒，名叫具足艷吉祥，容貌端莊美麗，儀態莊嚴潔凈；身材勻稱，高矮適度；各種美好的相貌都具備，眼睛和頭髮呈紺青色；說話的聲音如同梵音一般，清澈美妙；智慧聰明，受人尊敬；擅長各種技能，精通辯論；恭敬勤勉，從不懈怠，心地正直柔和；慾望很少，思慮很少，慈悲憐憫，不傷害眾生；具有慚愧之心，沒有諂媚和驕傲；志向遠大，無人能比。她和她的母親乘坐著精美的寶車，帶著無數的侍女前後簇擁，先於太子從王都出來，一邊唱歌嬉戲，一邊沿著道路行走；看到太子演奏各種音樂，吟誦各種詩歌，心中產生了愛慕之情，於是對母親說：『太好了！慈母，我心中希望能夠侍奉這個人，如果不能如願，我寧願死去。』 當時，母親善現對女兒說：『你現在不應該產生這樣的念頭，為什麼呢？因為這位仁者是國王的太子，具備圓滿的轉輪王（統治世界的理想君主）的相貌，不久將要繼承轉輪王的王位，到那時會有女寶（轉輪王七寶之一）自然出現，她能飛行於空中，具有強大的威德。我們現在與你，種族卑賤，不是他的匹配對象，這很難得到，不要產生這樣的想法。』 當時，童女的心意已決，堅定不移。這時，在香芽云峰園林的旁邊，有一個道場，名叫法雲光。
【English Translation】 English version The storehouses were interconnected, extending far and wide, filled with precious treasures and wealth; some were piled with various jewels, necklaces (ornaments strung with pearls and jade), and other adornments, some were piled with silk and satin and other fine clothes, some were prepared with sweet and delicious food, some were stored with fragrant flowers and various daily necessities, some were raised with elephants, horses, and various precious chariots, and some were placed with dignified and beautiful women and various servants, all of whom were proficient in worldly etiquette and customs, and all kinds of skills were mastered. Whatever beings came to seek, all were given, and none were not satisfied. At that time, in the capital of the Great Tree Wonderful High Auspicious King, there was a mother named Good Manifestation, and she had a daughter named Complete Splendor Auspicious, whose appearance was dignified and beautiful, and whose demeanor was solemn and pure; her figure was well-proportioned, her height was moderate; all kinds of beautiful features were complete, her eyes and hair were dark blue; her voice was like the Brahma sound, clear and beautiful; she was intelligent and wise, and respected by people; she was skilled in various arts, and proficient in debate; she was respectful and diligent, never slacking, and her heart was upright and gentle; she had few desires and few thoughts, was compassionate and did not harm sentient beings; she had a sense of shame, and was without flattery or arrogance; her aspirations were far-reaching, and no one could compare to her. She and her mother rode in a fine treasure chariot, surrounded by countless maids, and came out of the capital before the prince, singing and playing, walking along the road; seeing the prince playing various music and reciting various poems, she developed a feeling of love in her heart, and said to her mother: 'Excellent! Kind mother, I wish in my heart to serve this person, and if I cannot fulfill my wish, I would rather die.' At that time, the mother Good Manifestation said to her daughter: 'You should not have such a thought now, why? Because this benevolent one is the prince of the king, possessing the complete marks of a Chakravartin (an ideal monarch who rules the world), and soon he will inherit the throne of the Chakravartin, at that time a female treasure (one of the seven treasures of the Chakravartin) will naturally appear, she can fly in the air, and has great power and virtue. We and you now, our lineage is humble, we are not his match, this is very difficult to obtain, do not have such thoughts.' At that time, the maiden's heart was determined and unwavering. At this time, beside the Fragrant Sprout Cloud Peak Garden, there was a Bodhimanda (a place of enlightenment) called Dharma Cloud Light.
明；時有如來名勝日身，於此道場成等正覺已經七日。是時，童女遊觀疲極，暫時假寐；時彼如來即于夢中為現神變。從夢覺已，時有宿世守護菩薩親友使天，于虛空中而告之言：『童女！汝向所夢是勝日身如來，于香芽云峰園苑之側，法雲光明菩提場中成等正覺始經七日，諸菩薩眾前後圍繞，及諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、梵世諸王、凈居天等，並諸一切主河、主海、主地、主水、主風、主火、主山、主城、主園、主藥、主林、主稼、主方、主空、主晝、主夜、身眾、足行、道場神等，男女眷屬，為欲見佛聽聞法故，皆悉來集；汝今亦應親近禮敬。』
「時，具足艷吉祥童女以于夢中睹佛神變，得佛功德所加持故，其心無畏，安隱快樂，以其宿心景慕太子，即于其前而說偈言：
「『我身端正無等倫， 智慧色相皆圓滿， 言辭禮則咸通達， 功德名聞遍十方。 世間無量諸眾生， 見我身者皆貪著， 我于彼眾恒清凈， 曾不生於染愛心。 我心一切無憎愛， 亦離愚癡瞋恨心， 但以清凈大慈悲， 究竟饒益諸含識。 我於今時見太子， 最勝功德相莊嚴， 其心大喜充遍身， 諸根悅樂思親近。 色如凈妙光明
【現代漢語翻譯】 現代漢語譯本：當時，有一位如來，名叫勝日身（Sheng Ri Shen），在這道場成就正等正覺已經七日。當時，童女遊玩觀賞疲憊至極，暫時小睡；這時，那位如來就在夢中為她顯現神通變化。從夢中醒來后，當時有前世守護菩薩的親友，化作天人，在虛空中告訴她說：『童女！你剛才夢見的是勝日身如來，在香芽云峰園苑旁邊，法雲光明的菩提道場中成就正等正覺才七天，諸位菩薩眾前後圍繞，以及諸天、龍、夜叉（Yecha）、乾闥婆（Qiangdapo）、阿修羅（Axiuluo）、迦樓羅（Jialuoluo）、緊那羅（Jinnaruo）、摩睺羅伽（Mohuluojia）、梵世諸王、凈居天等，還有一切主河、主海、主地、主水、主風、主火、主山、主城、主園、主藥、主林、主稼、主方、主空、主晝、主夜的神祇，以及身眾、足行、道場神等，男女眷屬，爲了想見佛聽聞佛法，都聚集在這裡；你現在也應該去親近禮敬。』 當時，具足艷吉祥童女因為在夢中見到佛的神通變化，得到佛的功德加持，心中無所畏懼，安穩快樂，因為她前世就仰慕太子，就在太子面前說了偈語： 『我的身形端正無與倫比，智慧和相貌都圓滿，言辭和禮儀都通達，功德和名聲傳遍十方。世間無數的眾生，見到我的身形都會貪戀執著，我對於他們卻始終保持清凈，從不產生染污愛戀的心。我的心中沒有憎恨和喜愛，也遠離愚癡和嗔恨，只是以清凈的大慈悲心，究竟利益一切有情眾生。我如今見到太子，最殊勝的功德相貌莊嚴，心中充滿歡喜，全身的感官都感到愉悅，想要親近他。他的容貌如同清凈美妙的光明』
【English Translation】 English version: At that time, there was a Tathagata named Sheng Ri Shen (Victorious Sun Body), who had attained complete and perfect enlightenment in this Bodhimanda for seven days. At that time, the maiden, having become extremely tired from her sightseeing, took a brief nap; then, that Tathagata manifested divine transformations for her in her dream. Upon awakening from her dream, a celestial being, who was a close friend of a Bodhisattva who had protected her in past lives, spoke to her in the void, saying: 『Maiden! What you dreamt of was the Tathagata Sheng Ri Shen, who has attained complete and perfect enlightenment for only seven days in the Dharma Cloud Light Bodhimanda, beside the Fragrant Sprout Cloud Peak Garden. The assembly of Bodhisattvas surrounds him, along with devas, nagas, yakshas (Yecha), gandharvas (Qiangdapo), asuras (Axiuluo), garudas (Jialuoluo), kinnaras (Jinnaruo), mahoragas (Mohuluojia), the kings of the Brahma world, the Pure Abode Devas, and all the deities who govern rivers, seas, lands, waters, winds, fires, mountains, cities, gardens, medicines, forests, crops, directions, the sky, day, and night, as well as the body assembly, those who walk on foot, the deities of the Bodhimanda, and their male and female retinues, all have gathered to see the Buddha and hear the Dharma; you should also go and pay your respects.』 Then, the maiden, who was named Endowed with Splendor and Auspiciousness, having witnessed the Buddha's divine transformations in her dream and having received the blessings of the Buddha's merits, felt fearless, peaceful, and joyful. Because of her admiration for the prince from past lives, she spoke the following verses in front of him: 『My form is upright and unparalleled, my wisdom and appearance are both perfect, my speech and manners are all well-versed, and my merits and fame spread throughout the ten directions. The countless beings in the world, upon seeing my form, all become attached and greedy, but I always remain pure towards them, never giving rise to defiled love. My heart has no hatred or love, and is also free from ignorance and anger, but with pure great compassion, I ultimately benefit all sentient beings. Now I see the prince, whose most excellent merits and appearance are majestic, my heart is filled with joy, and all my senses feel delighted, desiring to be close to him. His appearance is like pure and exquisite light』
寶， 毛髮紺青而右旋， 鼻高修直妙端嚴， 額廣平正眉纖曲。 身如妙寶真金聚， 相好光明無等倫， 妙眼長廣若青蓮， 齒白齊密逾珂雪。 月面圓明師子頰， 口方唇赤色如丹， 所發曾無非法言， 愿最勝尊哀納我。 舌相長廣能柔軟， 色若赤銅眾寶光， 聲如梵響緊那羅， 眾生聞者咸欣悅。 發言現笑辭清妙， 威光蔽眾德難量， 喜顏美貌自莊嚴， 能令見者無厭足。 心無垢染身清凈， 三十二相所莊嚴， 必於此界作輪王， 唯愿慈悲垂納受。』
「爾時，威德主太子為於世間顯示女人多諸過患，障諸世間、出世間樂，乃至能障無上菩提；于眾會中，即為童女而說偈言：
「『世間妄計諸宗族， 愛敬適悅唯女人， 一切最勝無比倫， 能成住止諸善伴。 女為第一人中寶， 亦作天人解脫因， 紹續勝種功德身， 世智說言女為勝。 一切熱惱燒心苦， 種種煩冤所逼身， 妻慰令使得清涼， 譬如毒暑逢甘雨。 凡夫心沒諸憂惱， 猶遭重病之所纏， 因妻佞媚所歡娛， 妄謂除憂最勝藥。 邪見眾生興是念， 女人能為世界因， 產生長育
【現代漢語翻譯】 現代漢語譯本 『您的頭髮紺青色並向右盤旋， 鼻樑高挺修長，端正莊嚴，額頭寬闊平坦，眉毛纖細彎曲。 身體如同精妙的寶藏，真金凝聚而成，相貌美好，光芒無與倫比， 眼睛細長而明亮，如同青蓮花一般，牙齒潔白整齊，勝過珂雪。 面容如滿月般圓潤明亮，臉頰如雄獅般威嚴，口型方正，嘴唇紅潤如丹砂， 所說之言從未有不合佛法之處，愿最尊貴的您慈悲接納我。 舌頭長而柔軟，顏色如同赤銅，散發著眾寶的光芒， 聲音如同梵天之音，又如緊那羅（Kinnara，一種天神）的樂聲，眾生聽聞皆心生歡喜。 言語清晰，笑容美好，儀態清凈美妙，威嚴的光芒遮蔽眾人，功德難以衡量， 喜悅的容顏和美好的相貌自然莊嚴，能讓見到的人沒有厭倦。 內心沒有污垢，身體清凈，具足三十二種大丈夫相， 必定在此世間成為轉輪聖王，唯愿您慈悲垂憐接納。』
『那時，威德主太子爲了向世間顯示女人有諸多過患，會障礙世間和出世間的快樂，甚至能障礙無上菩提；在眾人集會中，就以童女的身份說了偈語：
『世間人妄自計較宗族血統，認為愛慕和取悅的只有女人， 認為女人是一切中最殊勝、無與倫比的，能成為安住和停止一切善行的伴侶。 女人是人中最珍貴的寶物，也是天人解脫的因緣， 能繼承殊勝的血脈，成就功德之身，世俗的智慧說女人是殊勝的。 一切熱惱燒心的痛苦，種種煩惱冤屈所逼迫的身體， 妻子能安慰，使人感到清涼，如同在酷熱的毒暑中遇到甘甜的雨水。 凡夫的心沉溺於各種憂愁煩惱，如同被重病纏身， 因為妻子的諂媚和歡娛，就妄想這是消除憂愁的最殊勝的良藥。 邪見的眾生興起這樣的念頭，認為女人能成為世界的原因， 能產生、成長、養育
【English Translation】 English version 'Your hair is dark blue and curls to the right, Your nose is high and straight, beautifully dignified, your forehead is broad and flat, and your eyebrows are slender and curved. Your body is like a wonderful treasure, a gathering of pure gold, your appearance is beautiful, and your radiance is unparalleled, Your eyes are long and bright, like blue lotus flowers, your teeth are white and even, surpassing the whiteness of snow. Your face is round and bright like the full moon, your cheeks are majestic like a lion, your mouth is square, and your lips are red like cinnabar, Your words have never been contrary to the Dharma, may the most honored one compassionately accept me. Your tongue is long and soft, its color like red copper, radiating the light of many jewels, Your voice is like the sound of Brahma, or like the music of a Kinnara (a celestial being), all beings who hear it are filled with joy. Your speech is clear, your smile is beautiful, your demeanor is pure and wonderful, your majestic radiance overshadows all, and your merits are immeasurable, Your joyful countenance and beautiful appearance are naturally dignified, able to make those who see you never tire of looking. Your heart is without defilement, your body is pure, and you possess the thirty-two marks of a great man, You will surely become a Chakravartin (universal monarch) in this world, may you compassionately accept me.'
'At that time, Prince Weidezhu, in order to show the world that women have many faults, which hinder worldly and otherworldly happiness, and even hinder unsurpassed Bodhi; in the assembly, he spoke the following verses as a maiden:
'Worldly people falsely calculate their lineage, thinking that only women are to be loved and pleased, They think women are the most supreme and unparalleled, able to be companions who dwell and stop all good deeds. Women are the most precious treasures among humans, and also the cause of liberation for gods and humans, They can inherit the noble lineage and achieve a body of merit, worldly wisdom says that women are superior. All the pain of burning heat in the heart, the body oppressed by various troubles and grievances, A wife can comfort and make one feel cool, like encountering sweet rain in the scorching heat. The minds of ordinary people are immersed in various worries and troubles, as if entangled by serious illness, Because of the flattery and pleasure of their wives, they falsely believe that this is the most supreme medicine to eliminate worries. Those with wrong views give rise to such thoughts, believing that women can be the cause of the world, Able to generate, grow, and nurture
福莊嚴， 天地變化無能勝。 勤勞世業唯由女， 勸夫普作諸善事， 能令男子隨意轉， 此女無染別人心。 智人所說諸煩惱， 一切過業由女生， 況取卑族以為妻， 世間極惡無過此。 女人弊執為其性， 如地堅住匪能移， 但隨富樂榮貴遷， 貧賤衰羸咸棄捨。 五通仙人大威德， 退失神通因女人， 隨意自在騎項行， 王女能令寂靜轉。 琰魔死王及猛風， 亦如地下沃焦海， 炎火黑蛇刀毒藥， 女人為害過於此。 敬心給足諸財寶， 質直承事意無違， 智慧方便或剛柔， 無有能知女心者。 見人啼笑皆過彼， 種種幻惑誘其心， 貌恭矯媚于男夫， 心藏很戾無知者。 極虛誑語示真實， 極真實言皆虛妄， 恒如毒獸害眾生， 咄哉丈夫寧共處。 長時敬事益憍慢， 暫遇違緣惡轉增， 若出若處一切時， 陵突于夫無愧恥。 如火焚薪恒不足， 如海吞流無滿時， 琰魔不厭殺眾生， 女人慾男心亦爾。 女人不觀于種族， 老少貴賤與妍媸， 一切男子悉馳求， 無厭恣欲情如是。 女人志欲無厭足， 曾無少分系夫心，
【現代漢語翻譯】 現代漢語譯本 福德莊嚴的女子，其力量之大，連天地變化都無法勝過。 勤勞操持家業，唯有女子能做到，她勸導丈夫廣行各種善事。 能使男子順從她的意願，這樣的女子不會對其他男子動心。 智者說，一切煩惱和過錯都由女子而生。 更何況娶卑賤種族女子為妻，世間最邪惡的事莫過於此。 女人的固執是天性，如同大地般堅固不可動搖。 她們只會追隨富貴榮華，一旦貧賤衰弱就會被拋棄。 擁有五神通的仙人，因為女人而失去神通。 原本可以隨意騎在他人頭上行走，卻被王女弄得心神不寧。 閻魔（Yama，死神）死王和猛烈的狂風，也如同地下的焦熱地獄。 火焰、黑蛇、刀劍、毒藥，女人帶來的危害更甚於這些。 即使你恭敬地給予她財寶，真誠地順從她，不違揹她的意願。 無論你運用智慧、方便，或是剛強、溫柔，都無法瞭解女人的心思。 她們看到別人哭笑都會模仿，用各種幻象迷惑人心。 表面上對丈夫恭敬諂媚，內心卻隱藏著怨恨，無人知曉。 她們會把虛假的謊言說成真實的，把真實的話說成虛假的。 她們像毒獸一樣危害眾生，唉，大丈夫怎麼能和她們相處呢？ 長時間的恭敬侍奉只會讓她們更加驕慢，一旦遇到不如意的事情，她們的惡念就會加劇。 無論外出還是在家，她們都會凌駕于丈夫之上，毫無羞恥之心。 如同火焰焚燒木柴永遠不會滿足，如同大海吞噬河流永遠不會填滿。 閻魔（Yama，死神）不會厭倦殺害眾生，女人對男人的慾望也是如此。 女人不會考慮男子的種族、年齡、貴賤和美醜。 她們會追求所有的男子，對慾望的貪婪永無止境。 女人的慾望永無止境，她們的心中從未有半分系念丈夫。
【English Translation】 English version A woman adorned with merit, her power is so great that even the changes of heaven and earth cannot overcome it. Diligent in managing household affairs, only a woman can do this, she advises her husband to widely perform all kinds of good deeds. She can make a man follow her will, such a woman will not be tempted by other men. The wise say that all afflictions and faults arise from women. Moreover, to marry a woman of a lowly race is the most evil thing in the world. A woman's stubbornness is her nature, as firm and immovable as the earth. They only follow wealth and glory, and once they are poor and weak, they will be abandoned. A sage with five supernatural powers lost his powers because of a woman. Originally able to ride on the heads of others at will, he was disturbed by a princess. Yama (the god of death) and fierce winds are like the scorching hell beneath the earth. Flames, black snakes, swords, and poison, the harm caused by women is even greater than these. Even if you respectfully give her treasures, sincerely obey her, and do not go against her will. Whether you use wisdom, skillful means, or strength and gentleness, you cannot understand a woman's mind. They imitate others' crying and laughing, using various illusions to confuse people's minds. On the surface, they are respectful and flattering to their husbands, but in their hearts, they harbor resentment, which no one knows. They will make false lies seem true, and make true words seem false. They are like poisonous beasts harming all living beings, alas, how can a great man live with them? Long-term respectful service will only make them more arrogant, and once they encounter something unpleasant, their evil thoughts will intensify. Whether going out or staying at home, they will rise above their husbands, without any sense of shame. Like a fire burning wood that is never satisfied, like the sea swallowing rivers that is never filled. Yama (the god of death) does not tire of killing living beings, and a woman's desire for men is the same. Women do not consider a man's race, age, status, or beauty. They will pursue all men, their greed for desire is endless. A woman's desires are endless, and their hearts have never been even slightly attached to their husbands.
猶如野牛自在行， 恒思漸食于新草。 少年盛色心流轉， 富貴從夫系屬人， 豐盈玉饌瓔珞衣， 常愿貧窮隨自意。 種種供事咸充足， 涂香沐浴妙莊嚴， 未嘗慚愧丈夫恩， 縱意邪思心不絕。 或染欲語憐愍語， 舌上猶如甘露生， 心中猛惡興毒害， 是故女言難定信。 女人能間夫宗族， 匪令雍穆暫同居， 父母兄弟甚怨仇， 一切姻親皆舍離。 外現美容懷諂媚， 一切愆違滿腹中， 不應觀視一須臾， 況久甘其粗惡語。 女人恒於一切處， 防諸過患及猜嫌， 一行有虧眾所輕， 傷風敗俗人咸棄。 女人童幼及中年， 乃至老時過百歲， 內外種族皆榮貴， 動止恒須人所防。 處女居家隨父母， 笄年適事又從夫， 夫亡從子護嫌疑， 由是常名不自在。 出家舍欲修寂靜， 心思女境非聖賢， 猶鬱金香染垢衣， 離善常為智人笑。 如囚得出思還入， 如狂遇差愿重生， 癩病已除念病時， 舍女思女過於是。 如澄靜水蛟龍止， 亦如金窟猛獸居， 雖修戒定念女人， 智者觀之亦如是。 智人寧吞于熱鐵， 不觀女色亂其心
【現代漢語翻譯】 現代漢語譯本 就像野牛自由自在地行走，總是想著去吃新鮮的草。 少女青春年少，心思容易動搖，嫁給富貴人家后就依附於丈夫。 她們享受著豐盛的食物和華麗的服飾，卻常常希望貧窮以便能隨心所欲。 各種供奉和服侍都充足，塗抹香料，沐浴，打扮得非常美麗。 卻從不感激丈夫的恩情，放縱邪念，心思從不停歇。 有時說出動聽的甜言蜜語，讓人覺得像口中生出甘露一般。 心中卻充滿兇狠的惡意，想要加害於人，所以女人的話難以讓人相信。 女人能離間丈夫和宗族，不能讓家庭和睦相處， 甚至使父母兄弟反目成仇，拋棄所有的姻親。 外表美麗動人，內心卻充滿諂媚，各種過錯都藏在心中。 不應該看她們哪怕一小會兒，更何況是長時間聽她們說粗俗惡劣的話。 女人在任何時候，都要防範各種過錯和猜疑。 一旦行為有虧，就會被眾人輕視，敗壞風俗，被人們所拋棄。 女人從年幼到中年，甚至到年老過百歲， 無論出身多麼高貴，一舉一動都要受到人們的防範。 未出嫁的女子在家聽從父母，成年出嫁后又聽從丈夫， 丈夫去世后又要聽從兒子，以避免嫌疑，因此常常不能自由自在。 出家修行，捨棄慾望，追求寂靜，如果心中還想著女色，就不是聖賢之人。 就像用鬱金香染污垢的衣服，遠離善行，常常被有智慧的人嘲笑。 就像囚犯逃出監獄又想回去，就像瘋子病好后又想重病， 就像麻風病痊癒后又想念生病時的痛苦，捨棄女色又想念女色，比這還要過分。 就像平靜的水面有蛟龍潛伏，就像金礦里有猛獸居住， 即使修行戒律和禪定，心中還想著女人，有智慧的人看來也是如此。 有智慧的人寧願吞下燒紅的鐵塊，也不願看女色而擾亂自己的心。
【English Translation】 English version Like a wild ox that roams freely, always thinking of grazing on fresh grass. Young girls, with their minds easily swayed, become attached to their husbands after marrying into wealthy families. They enjoy abundant food and luxurious clothing, yet often wish for poverty so they can do as they please. They receive ample offerings and service, applying fragrant oils, bathing, and adorning themselves beautifully. Yet they never appreciate their husbands' kindness, indulging in wicked thoughts without ceasing. Sometimes they utter sweet, flattering words, making one feel as if nectar is flowing from their mouths. But their hearts are filled with fierce malice, desiring to harm others, so a woman's words are hard to trust. Women can sow discord between husbands and their families, preventing harmony within the household. They can even turn parents and siblings into enemies, abandoning all their relatives by marriage. They appear beautiful on the outside, but their hearts are full of flattery, and all kinds of faults are hidden within. One should not look at them even for a moment, let alone listen to their coarse and vulgar words for long. Women, at all times, must guard against various faults and suspicions. Once their conduct is flawed, they will be despised by all, corrupting customs and being abandoned by people. From childhood to middle age, and even when they are over a hundred years old, no matter how noble their birth, their every action must be guarded against by others. Unmarried women at home obey their parents, and after marriage, they obey their husbands. After their husbands die, they must obey their sons to avoid suspicion, and thus they are often not free. Those who leave home to practice, abandoning desires and seeking tranquility, if their minds still dwell on women, are not sages. It is like using turmeric to stain dirty clothes, straying from good deeds, and often being laughed at by the wise. It is like a prisoner who escapes from prison and then wants to return, like a madman who recovers and then wishes to be sick again, like a leper who is cured and then longs for the pain of the disease, abandoning women and then longing for them is even worse. It is like a calm pool where dragons lurk, like a gold mine where fierce beasts dwell, even if one practices precepts and meditation, if one's mind still dwells on women, the wise see it as such. The wise would rather swallow hot iron than look at women and disturb their minds.
， 戒定慧品遍成怨， 寂靜資緣皆棄捨。 女人不觀于勝族， 吉祥富貴智名聞， 唯求染欲無異心， 云何慧者所親近？ 有住諸禪及威勢， 能殺勇力與王仙， 或時女色染其心， 退失調伏諸功德。 斗諍象馬諸軍陣， 亡軀濟海集珍財， 勝族乞丐為仆隸， 行非正法皆由女。 女人喜怒情難見， 染心邪計量無涯， 世間名稱諸智人， 無有能知女心者。 五通神仙及天主， 能知大海水多少， 終身計算莫能知， 一一女人差別意。 諂言悅耳甘如蜜， 心如利劍害於人， 亂意巧妙奪人心， 懷惡興謀肆諸毒。 女人妙飾或無飾， 行住坐臥悉猜嫌， 邪視愚智諸女人， 見畫像女亦憎惡。 愚童樂攀毒樹枝， 癡亂欲住毒蛇窟， 狂人執持于熱鐵， 親近女色過於是。 染著女色心昏醉， 違意忿毒害於身， 怖彼女人喜怒時， 智者云何親近住。 女人惡法滿其心， 如河深水蛟龍止， 不觀勇力色種族， 恣欲從心無是非。 女心不定如疾風， 亦如迅速浮雲電， 百歲供承資所欲， 曾無少念丈夫恩。 不敬有德輕無德， 憎貧樂
【現代漢語翻譯】 現代漢語譯本 持戒、禪定和智慧的修行反而成了怨恨的根源，清凈寂靜的修行資糧都被拋棄。 女人不看重出身高貴的家族，也不在乎吉祥、富貴、智慧和名聲。 她們只追求情慾，沒有其他想法，這樣的人，有智慧的人怎麼會親近呢？ 有些人擁有禪定和威勢，能夠殺死勇猛的戰士、國王和仙人， 但有時也會因為女色而動搖心志，喪失了調伏煩惱的功德。 爲了爭鬥、象馬和軍隊的陣勢，爲了撈取財寶而喪命于大海， 高貴出身的人淪為乞丐和奴隸，這些不符合正法的行為都是因為女人。 女人的喜怒無常難以捉摸，她們的貪慾和邪念深不可測。 世間那些有智慧、有名望的人，也沒有誰能真正瞭解女人的心思。 即使是擁有五神通的仙人和天主，能夠知道大海的水有多少， 也終其一生都無法計算出每一個女人不同的心思。 她們的諂媚之言悅耳動聽，甜如蜜糖，但內心卻像利劍一樣會傷害人。 她們用巧妙的手段迷惑人心，懷著惡意，策劃陰謀，施放毒害。 女人無論是精心打扮還是素面朝天，她們的舉止、站立、坐臥都會引起猜疑。 無論是愚笨還是聰明的女人，看到畫像中的女人也會感到厭惡。 愚蠢的孩童喜歡攀爬有毒的樹枝，癡迷的人喜歡住在毒蛇的洞穴里， 瘋狂的人喜歡拿著燒紅的鐵塊，而親近女色比這些還要危險。 沉迷於女色的人心智昏聵，一旦不如意就會產生怨恨，傷害自身。 當害怕女人的喜怒無常時，有智慧的人怎麼會親近她們呢？ 女人的心中充滿了惡法，就像深河裡潛藏著蛟龍一樣。 她們不看重勇猛、力量、容貌和出身，只是隨心所欲，沒有是非觀念。 女人的心像疾風一樣變化不定，也像迅速飄過的浮雲和閃電一樣。 即使供養她們一百年，滿足她們所有的慾望，她們也不會對丈夫有絲毫的感恩之心。 她們不尊敬有德行的人，輕視沒有德行的人，憎恨貧窮，喜歡富貴。
【English Translation】 English version The practice of precepts, meditation, and wisdom becomes a source of resentment, and the resources for peaceful and quiet practice are all abandoned. Women do not value noble families, nor do they care about auspiciousness, wealth, wisdom, or fame. They only seek sensual desires, with no other thoughts. How can the wise associate with such people? Some possess meditation and power, capable of killing brave warriors, kings, and immortals, but sometimes their minds are swayed by female beauty, and they lose the merits of subduing afflictions. For the sake of battles, elephants, horses, and military formations, and for gathering treasures, they lose their lives in the sea. Those of noble birth become beggars and slaves. These actions that do not conform to the Dharma are all due to women. Women's moods are unpredictable and difficult to fathom, and their greed and evil thoughts are immeasurable. Even the wise and renowned people in the world cannot truly understand women's minds. Even the immortals and heavenly lords who possess the five supernatural powers, who can know the amount of water in the ocean, cannot, throughout their lives, calculate the different thoughts of each woman. Their flattering words are pleasing to the ear, sweet as honey, but their hearts are like sharp swords that harm people. They use clever means to deceive people's minds, harboring malice, plotting conspiracies, and unleashing poisons. Whether women are elaborately adorned or plain, their actions, standing, sitting, and lying down all arouse suspicion. Whether foolish or wise, women feel disgust even when seeing a woman in a painting. Foolish children like to climb poisonous tree branches, and deluded people like to live in the dens of poisonous snakes, mad people like to hold hot iron, and associating with women is even more dangerous than these. Those who are addicted to female beauty become mentally confused, and when things do not go their way, they generate resentment and harm themselves. When fearing women's unpredictable moods, how can the wise associate with them? Women's hearts are filled with evil, like deep rivers where dragons dwell. They do not value bravery, strength, appearance, or lineage, but simply follow their desires, without any sense of right or wrong. Women's minds are as changeable as a swift wind, and like rapidly passing clouds and lightning. Even if they are provided for for a hundred years, and all their desires are satisfied, they will not have the slightest gratitude towards their husbands. They do not respect those with virtue, they despise those without virtue, they hate poverty, and they love wealth.
富徇貪求， 美言敬養增慢高， 資財闕乏無心顧。 蚖蛇枯磧狼毒華， 共住戴持傷一世， 暫近女色過於彼， 永害未來功德身。 女人讒巧恒是非， 離間六親及朋友， 覆藏己過揚他失， 一切過患由女人。 女心不定如猿狖， 恒思少過忘多恩， 愚夫敬事若師尊， 如奴奉主情無足。 女性如河滋泛溢， 漂諸勝法壞多身， 如流湍激兩岸崩， 女人害善過於是。 女人慾網甚堅密， 顧視徐行無愧容， 笑語歡諍無異心， 羅諸富貴如昏醉。 女人染愛由妄起， 如樹無根欲盡燈， 色衰愛息一須臾， 所有恩情咸滅盡。 女人愛慾須臾頃， 染心邪語信難依， 或時寶重過殊珍， 或生厭棄如芻草。 像王自在拔樹力， 色如浮空大白雲， 由為女象醉其心， 一切隨人所調伏。 菩薩為法攝女人， 雖恒教授心遠離， 若時太過而親近， 如鳥折翼不能飛。 女人志趣恒卑下， 如河流處岸崩摧， 所往能令善法衰， 毀宗滅族皆因此。 女人能張愛慾網， 羅捕一切諸愚夫， 世間染欲諸眾生， 如魚吞鉤為所食。 智者觀知本不凈，
【現代漢語翻譯】 現代漢語譯本 富有的人貪婪地追求， 用甜言蜜語和恭敬的供養來增長傲慢， 一旦資財匱乏就毫不關心。 女人如同毒蛇、乾涸的沙漠和狼毒花， 與她們共處如同佩戴著會傷害一生的毒物， 短暫地接近女色所造成的傷害遠勝於此， 會永遠損害未來功德之身。 女人喜歡搬弄是非， 離間六親和朋友， 掩蓋自己的過錯，宣揚他人的過失， 一切過患都由女人引起。 女人的心像猿猴一樣不定， 總是想著小小的過失，卻忘記了許多恩情， 愚蠢的男人恭敬地侍奉她們如同師長， 像奴僕侍奉主人一樣，永遠無法滿足她們。 女性如同氾濫的河流， 沖毀各種殊勝的佛法，毀壞許多人的身心， 如同湍急的河流衝垮兩岸， 女人對善法的危害遠勝於此。 女人的慾望之網非常堅密， 她們顧盼流連，舉止緩慢，毫無羞愧之色， 談笑風生，爭吵不休，內心毫無差異， 用富貴來迷惑人，如同使人昏醉。 女人因虛妄而產生愛染， 如同無根的樹木，如同即將燃盡的燈火， 一旦容顏衰老，愛意就會立刻消失， 所有的恩情都會完全滅盡。 女人的愛慾只是短暫的， 她們的心被染污，言語虛妄，難以信任， 有時把她們看得比珍寶還貴重， 有時又厭惡她們如同草芥。 象王擁有自在拔樹的力量， 身軀潔白如浮空的雲朵， 卻因為迷戀母象而醉心， 一切都隨人調伏。 菩薩爲了佛法而攝受女人， 雖然經常教導她們，內心卻保持遠離， 如果過於親近， 就會像鳥兒折斷翅膀一樣無法飛翔。 女人的志向總是卑下， 如同河流沖刷堤岸， 她們所到之處，都能使善法衰退， 毀壞宗族，滅絕家族，都是因為她們。 女人能張開愛慾之網， 捕捉一切愚蠢的男人， 世間被慾望染污的眾生， 如同魚兒吞下魚鉤而被捕食。 智者觀察到她們的本質是不清凈的。
【English Translation】 English version The wealthy greedily seek, Using sweet words and respectful offerings to increase arrogance, Once resources are lacking, they show no concern. Women are like venomous snakes, arid deserts, and poisonous flowers, Living with them is like wearing poison that harms one's entire life, Briefly approaching women causes harm far greater than this, It will forever damage the body of future merit. Women are fond of gossiping and creating disputes, Sowing discord among relatives and friends, Concealing their own faults and publicizing others' mistakes, All troubles arise from women. A woman's mind is as unstable as a monkey, Always thinking of small faults, forgetting many kindnesses, Foolish men respectfully serve them as teachers, Like servants serving their masters, they can never satisfy them. Women are like overflowing rivers, Washing away various superior Dharmas, destroying many people's bodies and minds, Like a rushing river collapsing both banks, The harm women cause to good Dharma is far greater than this. The net of a woman's desires is very tight, They look around lingeringly, move slowly, without any sense of shame, Chatting and laughing, arguing endlessly, with no difference in their hearts, They use wealth and status to confuse people, like making them drunk. A woman's love and attachment arise from delusion, Like a tree without roots, like a lamp about to burn out, Once their beauty fades, love will immediately disappear, All kindness will be completely extinguished. A woman's love and desire are only temporary, Their hearts are defiled, their words are false, and they are difficult to trust, Sometimes they are valued more than precious treasures, Sometimes they are despised like straw. The elephant king has the power to uproot trees at will, His body is as white as floating clouds, Yet, because he is infatuated with the female elephant, he is intoxicated, And everything is controlled by others. Bodhisattvas accept women for the sake of the Dharma, Although they often teach them, their hearts remain distant, If they become too close, They will be like birds with broken wings, unable to fly. A woman's aspirations are always low, Like a river eroding the banks, Wherever they go, they can cause good Dharma to decline, Destroying clans and families, all because of them. Women can spread the net of desire, Capturing all foolish men, The beings in the world who are defiled by desire, Are like fish swallowing the hook and being eaten. The wise observe that their essence is impure.
九竅常流晝夜時， 如是厭離女人身， 云何於此生貪著？ 女身虛幻如浮泡， 老病死苦所依處， 積集不凈過山嶽， 云何於此生貪著？ 一切憂惱及恐怖， 皆從女色之所生， 若能觀察無貪著， 解脫無憂無恐懼。 是故智者不觀女， 或時觀察以慈心， 想如母女及姊妹， 隨應為說無貪法。 能了女人身內外， 種種不凈之所生， 如何境動思慾火， 焚燒累劫諸善根。』
「爾時，妙威德主太子說此偈已，告具足艷吉祥童女言：『汝是誰女？先系屬誰？為誰守護？若已屬人，我則不應重攝受汝。』爾時，太子以偈問曰：
「『汝具清凈功德身， 色相端嚴甚微妙， 我今問汝應實答， 汝本從生及所居， 父母親屬為是誰？ 汝復今依誰所住？ 若已係屬於他人， 我則不應重攝受。 汝不好盜他財物， 汝不無慈害有情， 汝不邪行染其心， 畢竟汝依何語住？ 汝不離間他親友， 口出一切粗惡言， 虛誑無義惱群生， 貪求境界懷嫉妒？ 汝不於他生恚怒， 以邪險見自纏心， 不行諂幻誑世間， 作諸相違重業不？ 尊重父母師長不， 恭敬一切善友不
【現代漢語翻譯】 現代漢語譯本 『九竅（指眼、耳、鼻、口等九個孔竅）常常晝夜不停地流出不凈之物， 如此令人厭惡和想要遠離的女人身體，為什麼還會對它產生貪戀呢？ 女人的身體虛幻如水泡，是衰老、疾病和死亡痛苦的依附之處， 積聚的不凈之物比山嶽還多，為什麼還會對它產生貪戀呢？ 一切憂愁煩惱和恐懼，都從對女色的貪戀而產生， 如果能夠觀察到女色的不凈而沒有貪戀，就能解脫憂愁和恐懼。 因此，有智慧的人不應執著于觀看女人，或者有時以慈悲心觀察， 把她們想像成母親、女兒或姐妹，並根據情況為她們宣說沒有貪戀的法理。 能夠了解女人身體內外，都是由各種不凈之物所產生， 怎麼能因為外境的誘惑而動搖思緒，從而焚燒累劫所積累的善根呢？』
『這時，妙威德主太子說完這首偈頌后，告訴具足艷吉祥童女說：『你是誰的女兒？先前屬於誰？由誰守護？如果已經屬於他人，我就不應該再次接受你。』這時，太子用偈頌問道：
『你擁有清凈的功德之身，容貌端莊美麗，非常微妙， 我現在問你，你應該如實回答，你最初從哪裡出生，住在哪裡？ 你的父母親屬是誰？你現在又依附誰而住？ 如果已經屬於他人，我就不應該再次接受你。 你不好貪圖別人的財物，你不會沒有慈悲心去傷害眾生， 你不會邪淫而污染自己的心，你究竟是依什麼教誨而住？ 你不會離間他人的親友，口中不會說出粗惡的言語， 不會說虛妄無義的話來惱害眾生，不會貪求外境而心懷嫉妒？ 你不會對他人產生嗔恨，不會以邪惡的見解束縛自己的心， 不會行諂媚虛幻之事來欺騙世人，不會做各種違背正道的惡業嗎？ 你是否尊重父母和師長，是否恭敬一切善友？』
【English Translation】 English version 'The nine orifices (referring to the eyes, ears, nose, mouth, etc.) constantly flow with impurities day and night, Such a repulsive and undesirable woman's body, why would one still develop attachment to it? A woman's body is as illusory as a bubble, a place where old age, sickness, and the suffering of death reside, The accumulated impurities are more than a mountain, why would one still develop attachment to it? All worries, afflictions, and fears arise from attachment to female beauty, If one can observe the impurity of female beauty without attachment, one can be liberated from worries and fears. Therefore, the wise should not be attached to looking at women, or sometimes observe with compassion, Imagining them as mothers, daughters, or sisters, and according to the situation, explain the Dharma of non-attachment to them. Being able to understand that both the inside and outside of a woman's body are produced by various impurities, How can one's thoughts be swayed by external temptations, thus burning the good roots accumulated over countless kalpas?'
'At that time, Prince Wonderful Majestic Virtue, after reciting this verse, said to the maiden Endowed with Splendor and Auspiciousness: 'Whose daughter are you? To whom did you previously belong? By whom are you protected? If you already belong to someone else, I should not accept you again.' At that time, the prince asked in verse:
'You possess a pure body of merit, your appearance is dignified and beautiful, very subtle, I ask you now, you should answer truthfully, where were you originally born, and where do you reside? Who are your parents and relatives? And upon whom do you rely now? If you already belong to someone else, I should not accept you again. You do not covet others' wealth, you do not harm sentient beings without compassion, You do not engage in sexual misconduct to defile your mind, upon what teachings do you ultimately rely? You do not sow discord among others' relatives and friends, you do not utter harsh words, You do not speak false and meaningless words to trouble sentient beings, you do not crave external things and harbor jealousy? You do not generate anger towards others, you do not bind your mind with evil views, You do not engage in flattery and deception to deceive the world, do you not commit various evil deeds that go against the right path? Do you respect your parents and teachers, do you respect all good friends?'
？ 見諸困厄貧窮人， 能起慈心饒益不？ 若有一切善知識， 誨示于汝真實法， 能以堅固信樂心， 恭敬勤修供養不？ 汝能愛樂諸佛不， 汝能尊重菩薩不？ 最勝佛法功德僧， 一切能生恭敬不？ 汝能安住正法不， 汝能遠離非法不？ 聞贊無邊功德海， 能生愛樂尊重不？ 汝見孤獨無所依， 能起慈心救護不？ 汝見惡道諸眾生， 能生廣大悲心不？ 於他所有榮樂事， 能生最極歡喜不？ 于諸逼迫眾生中， 能住平等舍心不？ 汝為癡闇諸眾生， 求大菩提開悟不？ 無邊劫海修諸行， 不起身心疲倦不？』
「爾時，太子如是問已，女母善現即于其前，自說童女從初誕生乃至成長所有吉祥功德之相，而說偈言：
「『太子仁今應善聽， 所問此女諸因緣， 初生漸次及長成， 具德莊嚴我當說。 曩于太子初生日， 此女亦從蓮華生， 諸根清凈相圓明， 肢節莊嚴皆具足。 我時遊觀于春月， 入彼最勝娑羅園， 觀諸卉木華始生， 百穀藥草皆榮茂。 奇樹名華開眾色， 發耀舒光如慶雲， 黑蜂游集鳥和鳴， 聞者忘憂恣歡樂。 同遊八
【現代漢語翻譯】 現代漢語譯本 『見到那些困苦貧窮的人，你能生起慈悲心去幫助他們嗎？ 如果有一切善知識（指引人走向正道的良師益友），教導你真實的佛法，你能以堅定的信心和喜悅的心，恭敬勤奮地修行供養嗎？ 你能愛慕諸佛嗎？你能尊重菩薩嗎？ 對於最殊勝的佛法、功德和僧眾，你能生起一切恭敬心嗎？ 你能安住于正法嗎？你能遠離非法嗎？ 聽到讚美無邊功德的海洋，你能生起愛慕和尊重的心嗎？ 你見到孤獨無依的人，能生起慈悲心去救護他們嗎？ 你見到惡道中的眾生，能生起廣大的悲憫心嗎？ 對於他人所擁有的榮耀和快樂，你能生起最極的歡喜心嗎？ 對於那些遭受逼迫的眾生，你能保持平等舍心嗎？ 你爲了那些處於愚癡黑暗中的眾生，求取大菩提（指覺悟的智慧）去開悟他們嗎？ 在無邊劫海中修行各種善行，不會感到身心疲倦嗎？』
『那時，太子這樣問完之後，女子的母親善現（名字）就在他面前，親自講述了童女從初生到長大所有吉祥功德的相貌，並說了偈語：
『太子仁者現在應當好好聽，我將講述你所問的這個女子的種種因緣， 從她初生、逐漸長大到成熟，具有功德莊嚴的相貌，我將一一說明。 在太子您初生的那一天，這個女子也從蓮花中誕生， 她的諸根清凈，相貌圓滿光明，肢體關節莊嚴，一切都具足。 那時我正在春月遊玩觀賞，進入那最殊勝的娑羅園（一種樹木的園林）， 觀賞各種花草樹木剛剛開始生長，百穀藥草都茂盛繁榮。 奇特的樹木和名貴的花朵綻放著各種色彩，光芒四射，如同慶雲一般， 黑色的蜜蜂飛舞聚集，鳥兒和諧鳴叫，聽到的人忘卻憂愁，盡情歡樂。 一同遊玩的八
【English Translation】 English version 'Seeing those who are suffering and poor, can you generate a compassionate heart to help them? If there are any virtuous teachers (good mentors who guide people towards the right path) who teach you the true Dharma, can you, with firm faith and a joyful heart, respectfully and diligently practice and make offerings? Can you love all the Buddhas? Can you respect the Bodhisattvas? Towards the most supreme Dharma, merits, and Sangha (monastic community), can you generate all forms of respect? Can you abide in the Right Dharma? Can you stay away from what is not Dharma? Hearing praises of the boundless ocean of merits, can you generate a heart of love and respect? Seeing those who are lonely and without support, can you generate a compassionate heart to protect them? Seeing beings in the evil realms, can you generate a vast heart of compassion? Towards the glory and happiness that others possess, can you generate the utmost joy? Towards those beings who are suffering from oppression, can you maintain an equal heart of equanimity? For those beings who are in the darkness of ignorance, do you seek great Bodhi (enlightened wisdom) to enlighten them? In the boundless kalpas (eons) of practice, will you not feel physical and mental fatigue?'
'At that time, after the prince had asked these questions, the girl's mother, Sudarsana (name), in front of him, personally described the auspicious merits and qualities of the maiden from her birth to her growth, and spoke in verses:
'O benevolent prince, you should now listen carefully, I will tell you the various causes and conditions of this girl you asked about, From her birth, gradual growth to maturity, possessing meritorious and adorned appearances, I will explain them one by one. On the day of your birth, O prince, this girl was also born from a lotus flower, Her senses were pure, her appearance was perfect and radiant, her limbs and joints were adorned, and everything was complete. At that time, I was enjoying the spring month, entering that most supreme Sala garden (a garden of a type of tree), Observing the various flowers, grasses, and trees just beginning to grow, the hundred grains and medicinal herbs were all flourishing. The unique trees and precious flowers bloomed in various colors, radiating light like auspicious clouds, Black bees flew and gathered, birds harmoniously sang, those who heard forgot their worries and enjoyed themselves to the fullest. The eight who were playing together
百諸采女， 容儀端正奪人心， 袨服姝麗備莊嚴， 言談歌詠皆殊妙。 園有浴池寶嚴飾， 名為種種蓮華幢， 我將采女詣池邊， 散華布地而敷座。 于彼清凈芳池內， 忽生千葉寶蓮華， 閻浮檀金以為臺， 琉璃為莖摩尼葉。 妙香眾寶為華蕊， 普放一切大光明， 眾生睹相盡生疑， 中夜云何日光照？ 夜分既盡日初出， 光明照此蓮華開， 蓮華放光出妙音， 示此童女初生相。 我時見此人間寶， 從彼蓮華之所生， 往修凈業悉無虧， 今獲圓明諸妙果。 紺琉璃發青蓮眼， 面貌端嚴金色光， 華鬘寶髻具莊嚴， 吉祥無垢蓮華色。 身份肢節皆圓滿， 相好光明無比倫， 儼然端坐寶華中， 猶如凈妙真金像。 遍身所有諸毛孔， 咸出一切栴檀香， 口中常出青蓮香， 所有言音同梵響。 或時微笑有宣說， 猶如天樂妙音聲， 此是女寶世間希， 非諸下劣當斯偶。 我觀世間無有人， 堪與此女為其主， 唯仁功德相莊嚴， 愿賜弘悲哀納受。 此女非長亦非短， 亦復不粗亦不細， 身諸部分悉端嚴， 眾相圓備無譏丑。
【現代漢語翻譯】 現代漢語譯本 眾多宮女，容貌端莊美麗，令人心動。 她們穿著華麗的服飾，儀態莊嚴，言談歌唱都非常美妙。 園中有裝飾著珍寶的浴池，名為種種蓮花幢。 我帶領宮女們來到池邊，散花鋪地，設定座位。 在那清凈芬芳的池水中，忽然生出一朵千葉寶蓮花。 蓮花臺是用閻浮檀金（一種金色）製成，花莖是琉璃，花葉是摩尼寶珠。 花蕊是用美妙的香料和各種珍寶製成，普放出一切大光明。 眾生看到這種景象都感到疑惑，心想：『半夜怎麼會有日光照耀？』 等到夜盡日出時，光明照耀著這朵蓮花開放。 蓮花放出光芒，發出美妙的聲音，顯示出這個童女初生的景象。 我當時看到這人間珍寶，是從那蓮花中生出來的。 她過去所修的清凈善業沒有絲毫虧損，如今獲得了圓滿光明的各種妙果。 她有紺青色的琉璃頭髮，青蓮花般的眼睛，面容端莊，散發著金色的光芒。 她佩戴著花鬘寶冠，莊嚴無比，呈現出吉祥無垢的蓮花色彩。 她的身體各部分都圓滿無缺，相貌美好，光明無比，無人能比。 她端坐在寶蓮花中，就像一尊清凈美妙的真金佛像。 她全身所有的毛孔，都散發出一切栴檀香（一種香木）。 口中常常散發出青蓮花的香氣，所說的話語如同梵天之音。 有時她會微笑，併發出言語，如同天上的音樂般美妙動聽。 這是世間罕見的女寶，不是那些卑劣的人所能匹配的。 我觀察世間，沒有人能夠成為她的主人。 只有您（指佛陀）的功德相貌莊嚴，愿您慈悲接受她。 這個女子不高也不矮，不粗也不細。 她身體的各個部分都端莊美麗，各種相好圓滿具備，沒有絲毫缺陷。
【English Translation】 English version Hundreds of palace women, with their graceful appearances, captivated hearts. They were adorned in splendid attire, their demeanor dignified, and their speech and songs were exceptionally exquisite. In the garden, there was a jeweled pond, named 'Various Lotus Banners'. I led the palace women to the pond, scattering flowers on the ground and arranging seats. Within that pure and fragrant pond, a thousand-petaled jeweled lotus suddenly bloomed. The lotus platform was made of Jāmbūnada gold (a type of gold), the stem was of lapis lazuli, and the leaves were of mani jewels. The stamens were made of exquisite fragrances and various jewels, radiating great light everywhere. Beings who witnessed this scene were filled with doubt, wondering, 'How can there be sunlight in the middle of the night?' When the night ended and the sun rose, the light illuminated the lotus, causing it to open. The lotus emitted light and a wondrous sound, revealing the appearance of this maiden's birth. At that time, I saw this treasure of the human world, born from that lotus. Her past pure deeds were without any deficiency, and now she has attained the perfect and radiant wondrous fruits. She had dark blue lapis lazuli hair, eyes like blue lotuses, a dignified face, and radiated golden light. She wore flower garlands and jeweled hair ornaments, adorned with unparalleled splendor, displaying the auspicious and immaculate color of a lotus. Her body parts were all complete and flawless, her features were beautiful, and her radiance was unmatched. She sat upright in the jeweled lotus, like a pure and exquisite golden Buddha statue. From all the pores of her body, emanated the fragrance of sandalwood (a type of fragrant wood). Her mouth constantly emitted the fragrance of blue lotuses, and her speech was like the sound of Brahma. Sometimes she would smile and speak, her voice as melodious as heavenly music. This is a rare female treasure in the world, not to be matched by those of inferior status. I observe the world, and there is no one who is worthy to be her master. Only your (referring to the Buddha) merits and virtues are adorned with splendor, I beseech you to accept her with great compassion. This maiden is neither tall nor short, neither coarse nor fine. All parts of her body are dignified and beautiful, her various features are complete and flawless, without any blemish.
世間所有諸技藝， 文字算印工巧法， 言辭諷詠皆清妙， 唯愿仁尊哀納受。 亦能解了諸兵法， 弓劍技術無不通， 善和斗訟以慈心， 聞名仰德咸調伏。 宿因勝行皆圓滿， 一切功德自莊嚴， 見者歡喜永無厭， 唯愿仁尊哀納受。 眾生所有一切病， 知其因起及增損， 應病與藥使無差， 能令眾苦皆銷滅。 閻浮一切語言法， 音聲隨轉無量種， 名言訓釋各不同， 如是一切咸通達。 世間所有諸音樂， 歌舞嬉戲及讚詠， 言辭辯論適人心， 能令見者咸欣悅。 動止威儀皆有則， 取捨進退合其宜， 于染不染諸眾生， 但以慈心無所著。 徐步諦觀心不亂， 諸根寂靜念無虧， 身口恒隨智慧行， 女人過失咸皆離。 女人所有諸功德， 此女一切備修持， 人間女寶汝應知， 愿速垂悲哀納受。 其心不慳亦不嫉， 亦無嗜慾及貪瞋， 質直柔軟性調和， 言音美妙無粗獷。 恭敬一切諸尊長， 專求功德志無移， 于諸梵行悉堅持， 唯愿慈悲哀納受。 見諸衰老及重病， 受諸困厄處貧窮， 無主無親無所依， 常起慈心而救
【現代漢語翻譯】 現代漢語譯本 世間所有的各種技藝，包括文字、算術、印章、工藝技巧， 言辭、諷誦都清澈美妙，只願仁慈的您哀憐地接受。 也能夠理解各種兵法，弓箭劍術無不精通， 善於用慈悲心調解爭鬥訴訟，聞名仰慕其德行的人都心悅誠服。 宿世的善因和殊勝的修行都圓滿具足，一切功德自然莊嚴， 見到的人都歡喜，永遠不會厭倦，只願仁慈的您哀憐地接受。 眾生所有的一切疾病，都知道其產生的原因和加重或減輕的情況， 根據病情給予相應的藥物，不會有差錯，能夠使眾生的痛苦都消滅。 閻浮提（Jambudvipa，指我們所居住的這個世界）的一切語言，聲音隨著變化有無量多種， 名稱和解釋各不相同，像這樣的一切都通達明瞭。 世間所有的各種音樂，歌舞嬉戲以及讚美歌詠， 言辭辯論都恰如人心，能夠使見到的人都感到欣悅。 行動舉止的威儀都有法則，取捨進退都適宜， 對於被污染和未被污染的眾生，都以慈悲心對待，沒有任何執著。 緩慢行走，仔細觀察，心不散亂，各種感官寂靜，念頭沒有缺失， 身口的行為都遵循智慧而行，遠離女人所有的過失。 女人所有的各種功德，這個女人都全部修持具備， 您應該知道她是人間女寶，愿您快速垂憐哀憫地接受。 她的心不吝嗇，也不嫉妒，也沒有嗜慾和貪嗔， 心地正直，性情柔和，言語美妙，沒有粗暴。 恭敬一切尊長，專心追求功德，志向堅定不移， 對於各種清凈的修行都堅持不懈，只願您慈悲哀憐地接受。 見到衰老和重病的人，遭受困厄處於貧窮的人， 沒有依靠，沒有親人，沒有可以依賴的人，常常生起慈悲心去救助他們。
【English Translation】 English version All the various skills in the world, including writing, arithmetic, seals, and craftsmanship, Words and recitations are all clear and wonderful, I only wish that the benevolent one would compassionately accept. Also able to understand various military strategies, proficient in archery and swordsmanship, Skilled in resolving disputes with a compassionate heart, those who hear of and admire her virtue are all convinced. Past good causes and superior practices are all complete, all merits are naturally dignified, Those who see her are delighted and will never tire of her, I only wish that the benevolent one would compassionately accept. All the diseases of sentient beings, she knows their causes and how they increase or decrease, She gives appropriate medicine according to the illness, without error, and can eliminate the suffering of all beings. All the languages of Jambudvipa (the world we live in), the sounds change in countless ways, The names and explanations are different, and she understands all of these. All the music in the world, singing, dancing, playing, and praising, Her words and debates are all pleasing, and can make those who see her feel joyful. Her demeanor in action and stillness all follow rules, her taking and leaving, advancing and retreating are all appropriate, Towards beings who are defiled and undefiled, she treats them with compassion, without any attachment. She walks slowly, observes carefully, her mind is not scattered, her senses are quiet, and her thoughts are not lacking, Her actions of body and speech follow wisdom, and she is free from all the faults of women. All the merits that women possess, this woman has cultivated and possesses them all, You should know that she is a treasure among women, may you quickly have compassion and accept her. Her heart is not stingy, nor jealous, nor does she have desires or greed and anger, Her heart is upright, her nature is gentle, her speech is beautiful, and she is not harsh. She respects all elders, focuses on seeking merit, and her will is firm and unwavering, She perseveres in all pure practices, I only wish that you would compassionately accept her. Seeing those who are old and seriously ill, those who are suffering and in poverty, Those who have no support, no relatives, and no one to rely on, she always generates compassion to help them.
護。 不念自身安隱樂， 常樂利益諸眾生， 以此功德莊嚴心， 究竟觀于真實諦。 行住坐臥心無逸， 動靜語默常應時， 未曾一念舍眾生， 能令見者咸尊重。 雖於一切眾生處， 不起凡夫染污心， 見有慈悲具德人， 常樂親近無厭足。 普能尊重善知識， 遠離一切惡知識， 心無躁競恒順行， 所作先思無謬失。 普於一切無怨恨， 恒修眾福以嚴身， 智慧人間無等倫， 此女宜應奉太子。』
大方廣佛華嚴經卷第二十八 大正藏第 10 冊 No. 0293 大方廣佛華嚴經
大方廣佛華嚴經卷第二十九
罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品
「爾時，威德主太子于香牙云峰園苑之內，對諸眾會及善現前問童女言：『善女！我為求阿耨多羅三藐三菩提，愿盡未來行菩薩行、積集一切助道之法、凈修一切諸波羅蜜、供事未來一切諸佛、護持一切諸佛教法、嚴凈一切諸佛剎土、當紹一切如來種性、當誓成熟一切眾生、當斷一切眾生苦惱、當令一切置安隱處，當凈一切眾生智眼、當修一切菩薩妙行、當入菩薩平等體性、當住一切諸菩薩地、當令二乘圓滿佛果、當令一切眾生歡喜；我為
【現代漢語翻譯】 現代漢語譯本 不執著于自身的安穩快樂，常常樂於利益一切眾生，用這樣的功德來莊嚴自己的心，最終觀察到真實的真理。 行走、站立、坐著、躺臥時，內心都不放逸，行動、靜止、說話、沉默都應合時宜，沒有一念捨棄眾生，能讓見到的人都尊敬。 雖然面對一切眾生，不起凡夫的染污之心，見到有慈悲、具有德行的人，常常樂於親近而沒有厭倦。 普遍地尊重善知識（指引修行的人），遠離一切惡知識（阻礙修行的人），內心沒有急躁和競爭，恒常順應修行，所做的事情先思考而沒有錯誤。 普遍地對一切眾生沒有怨恨，恒常修習各種福德來莊嚴自身，智慧在人間沒有能與之相比的，這位女子應該奉獻給太子。
《大方廣佛華嚴經》卷第二十八 大正藏第 10 冊 No. 0293 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第二十九
罽賓國（古印度地名）三藏般若（譯者名）奉詔翻譯，入不思議解脫境界普賢行愿品
『那時，威德主太子在香牙云峰園苑之內，面對各位大眾以及善現前童女說道：『善女！我爲了求得阿耨多羅三藐三菩提（無上正等正覺），愿盡未來世行菩薩行，積聚一切助道之法，清凈修習一切諸波羅蜜（到達彼岸的方法），供養未來一切諸佛，護持一切諸佛教法，莊嚴清凈一切諸佛剎土，應當繼承一切如來（佛的稱號）的種性，應當發誓成熟一切眾生，應當斷除一切眾生的苦惱，應當令一切眾生安置在安穩之處，應當清凈一切眾生的智慧之眼，應當修習一切菩薩的妙行，應當進入菩薩平等的體性，應當安住一切諸菩薩地，應當令二乘（聲聞乘和緣覺乘）圓滿佛果，應當令一切眾生歡喜；我爲了』
【English Translation】 English version Not dwelling on one's own peace and happiness, always delighting in benefiting all sentient beings, using such merit to adorn one's mind, ultimately observing the true reality. Whether walking, standing, sitting, or lying down, the mind is never lax; actions, stillness, speech, and silence are always timely; not for a single moment abandoning sentient beings, able to make those who see one respect one. Although facing all sentient beings, not arising with the defiled mind of an ordinary person, upon seeing those who are compassionate and virtuous, always delighting in drawing near without weariness. Universally respecting good teachers (those who guide practice), staying away from all bad teachers (those who hinder practice), the mind without agitation or competition, constantly conforming to practice, what is done is first considered without error. Universally without resentment towards all sentient beings, constantly cultivating various merits to adorn oneself, wisdom unmatched in the human realm, this woman should be offered to the prince.
The Great Extensive Buddha Flower Adornment Sutra, Volume 28 Taisho Tripitaka Volume 10, No. 0293, The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Volume 29
Translated by Tripitaka Prajna of Kipin (ancient Indian region), under imperial decree, entering the Inconceivable Liberation Realm, Universal Worthy's Practices and Vows Chapter
'At that time, Prince Majestic Virtue, within the Fragrant Tooth Cloud Peak Garden, addressed the assembly and the maiden Good Manifestation, saying: 'Good woman! I, in order to seek Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), vow to practice the Bodhisattva path for the duration of the future, accumulating all the aids to the path, purifying and cultivating all the Paramitas (perfections), making offerings to all the Buddhas of the future, upholding all the Buddha's teachings, adorning and purifying all the Buddha lands, I shall inherit the lineage of all the Tathagatas (Buddha's title), I shall vow to mature all sentient beings, I shall cut off the suffering of all sentient beings, I shall place all sentient beings in a place of peace, I shall purify the wisdom eyes of all sentient beings, I shall cultivate all the wondrous practices of the Bodhisattvas, I shall enter the equal nature of the Bodhisattvas, I shall abide in all the Bodhisattva grounds, I shall cause the Two Vehicles (Sravaka and Pratyekabuddha) to complete the Buddha fruit, I shall cause all sentient beings to rejoice; I, in order to'
滿足檀波羅蜜，究竟成就無上菩提內外財寶，乃至頭目一切皆舍無所顧戀，當於爾時汝或於我而作障難，令我施行不得圓滿，施財物時汝心慳吝，施男女時汝心痛惱，割肢體時汝心憂悶，舍汝出家汝心悔恨。』
「爾時，太子如是問已，復為童女而說偈言：
「『我為哀愍眾生故， 發起廣大菩提心， 當於無量億劫中， 積整合滿菩提智。 無量無邊大劫海， 凈修諸愿如虛空， 入地治障具修行， 究竟當獲如來地。 誓於三世諸佛所， 備學一切波羅蜜， 具足方便正修持， 成就最勝菩提道。 十方所有垢穢剎， 我當普遍皆嚴凈， 及諸惡趣苦難中， 我當救護咸令出， 一切眾生居有海， 煩惱癡惑恒纏覆， 我當除滅盡無餘， 普令安住如來道。 我當供養一切佛， 我當普修菩薩地， 常起廣大慈悲心， 所須皆與無貪吝。 汝見一切來乞者， 于財或起慳吝心， 我心常樂施群生， 汝當隨我無違逆。 我當於彼施頭時， 汝心慎勿生憂惱， 我今先語汝令知， 令汝心堅恒不動。 割截肢體及手足， 乃至妻子心無吝， 汝于乞者莫憎嫌， 應可諦思無退轉。 為滿
【現代漢語翻譯】 現代漢語譯本：『爲了圓滿檀波羅蜜（Dān bō luó mì，佈施的完美），最終成就無上菩提（wú shàng pú tí，無上的覺悟），我將捨棄內外一切財寶，乃至頭目，毫無顧戀。到那時，你或許會對我設定障礙，使我無法圓滿施行佈施。當我佈施財物時，你心生吝嗇；當我佈施男女時，你心生痛苦；當我割捨肢體時，你心生憂悶；當我捨棄你出家時，你心生悔恨。』 當時，太子這樣問過之後，又為童女說了偈語： 『我爲了憐憫眾生，發起廣大的菩提心，將在無量億劫中，積累圓滿菩提智慧。 在無量無邊的大劫海中，清凈地修習各種願望，如同虛空一般，進入菩薩的各個階位，克服障礙，具足修行，最終將獲得如來（rú lái，佛的稱號）的果位。 我發誓要在過去、現在、未來三世諸佛面前，全面學習一切波羅蜜（bō luó mì，到達彼岸的方法），具足方便，正確修持，成就最殊勝的菩提之道。 十方所有污穢的剎土（chà tǔ，佛土），我將普遍加以莊嚴清凈，以及在各種惡趣（è qù，不好的輪迴）的苦難中，我將救護他們，使他們都脫離苦難。 一切眾生居住在生死輪迴的苦海中，被煩惱和愚癡迷惑所纏縛，我將徹底滅除這些煩惱，使他們都安住在如來的道路上。 我將供養一切佛，我將普遍修習菩薩的各個階位，常發起廣大的慈悲心，對於所需要的都給予，沒有貪婪和吝嗇。 你看到一切前來乞求的人，如果對財物生起吝嗇之心，我的心卻常常樂於佈施給眾生，你應該隨順我，不要違逆。 當我要佈施頭顱時，你心中千萬不要生起憂愁煩惱，我現在先告訴你，讓你心志堅定，永不動搖。 割截肢體和手足，乃至妻子，心中都不要有吝惜，你對於乞求的人不要憎恨嫌棄，應該仔細思考，不要退轉。 爲了圓滿
【English Translation】 English version: 'To fulfill the Dān bō luó mì (Perfection of Giving), ultimately achieving Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), I will give away all inner and outer treasures, even my head and eyes, without any attachment. At that time, you might create obstacles for me, preventing me from fully practicing giving. When I give away wealth, you will be stingy; when I give away sons and daughters, you will be in pain; when I cut off my limbs, you will be worried; when I give you up to leave home, you will regret it.' Then, after the prince asked this, he spoke the following verses to the maiden: 'For the sake of compassion for all beings, I have aroused the vast Bodhicitta (mind of enlightenment), and in immeasurable eons, I will accumulate and perfect the wisdom of Bodhi. In the immeasurable and boundless ocean of kalpas (eons), I will purify and cultivate all vows like the void, enter the various stages of a Bodhisattva, overcome obstacles, and fully practice, ultimately attaining the state of a Tathagata (title of a Buddha). I vow before all Buddhas of the past, present, and future to fully learn all Paramitas (perfections), to be equipped with skillful means, to practice correctly, and to achieve the most supreme path of Bodhi. All the impure Buddha-lands in the ten directions, I will universally adorn and purify, and in the sufferings of the various evil realms, I will protect them and lead them all out of suffering. All beings dwell in the sea of samsara (cycle of birth and death), bound by afflictions and delusion, I will completely eradicate these afflictions and enable them to abide on the path of the Tathagata. I will make offerings to all Buddhas, I will universally cultivate the various stages of a Bodhisattva, constantly arouse the vast mind of compassion, and give whatever is needed without greed or stinginess. If you see those who come to beg and develop a stingy heart towards wealth, my heart is always happy to give to all beings, you should follow me and not go against me. When I am about to give away my head, you must not generate worry or distress in your heart. I am telling you this beforehand so that your mind will be firm and never waver. Cutting off limbs and hands and feet, even giving away my wife, do not have any attachment in your heart. Do not hate or dislike those who beg, you should think carefully and not retreat. In order to fulfill
一切眾生欲， 內外所有皆能捨， 汝能順我菩提心， 我亦當隨於汝意。』
「爾時，具足艷吉祥童女聞是語已，即白太子威德主言：『善哉丈夫！如仁所問諸菩薩行，難行能行，難忍能忍，如是一切我當隨順精勤修習親近不捨，如影隨形，令仁所愿皆得成滿。』
「爾時，童女即向太子而說偈言：
「『設於無量無邊劫， 一切地獄火焚身， 仁尊若能眷納我， 甘心分受無辭苦。 設於無量受生處， 以身碎末如微塵， 仁尊若能眷納我， 堅心忍受無搖動。 設於無量無邊劫， 頂戴一切金剛山， 仁尊若能眷納我， 甘心分受無疲厭。 汝于生死諸劫海， 以我身肉施眾生， 汝得安處法王家， 愿我如仁亦當獲。 唯愿太子垂哀納， 與我為主共修行， 所生劫海行施時， 常以我身施一切。 汝為愍念眾生故， 而發廣大菩提心， 既已普攝諸群生， 亦愿慈悲攝受我。 我心本不求豪富， 亦復不貪五欲樂， 但為同法共修行， 由是愿以仁為主。 紺青修廣慈悲眼， 普觀一切諸眾生， 不起凡夫染污心， 必成寂靜菩提果。 太子凡所經行處， 地神涌出寶蓮華
【現代漢語翻譯】 現代漢語譯本 『一切眾生的慾望，以及內外所有的一切都能捨棄，如果你能順從我的菩提心（bodhicitta，覺悟之心），我也將隨順你的意願。』
當時，具足艷吉祥童女聽到這些話后，立即對太子威德主說：『善哉，丈夫！如您所問的菩薩行（bodhisattva conduct），難行能行，難忍能忍，像這樣的一切，我將隨順並精勤修習，親近而不捨離，如同影子跟隨形體一樣，使您的願望都能圓滿實現。』
當時，童女即向太子說了偈語：
『假設在無量無邊的劫（kalpa，時間單位）中，一切地獄的火焰焚燒我的身體，如果仁尊（指太子）能夠接納我，我甘心分受而無怨言。' 『假設在無量受生之處，我的身體碎成微塵，如果仁尊能夠接納我，我將堅心忍受而不動搖。』 『假設在無量無邊的劫中，我頭頂戴著一切金剛山（vajra mountain，堅固的山），如果仁尊能夠接納我，我甘心分受而無疲厭。』 『您在生死輪迴的劫海中，用我的身肉佈施給眾生，您得以安住在法王（dharma raja，佛陀）的家中，愿我像您一樣也能獲得。』 『唯愿太子垂憐接納我，與我一起修行，在所生的劫海中行佈施時，常常用我的身體佈施給一切眾生。』 『您爲了憐憫眾生，而發廣大菩提心，既然已經普遍攝受一切眾生，也愿您慈悲攝受我。』 『我的心本來不求豪富，也不貪戀五欲之樂，只是爲了同法修行，因此愿以您為主。』 『您那紺青修廣的慈悲之眼，普遍觀察一切眾生，不起凡夫的染污之心，必定成就寂靜的菩提果（bodhi fruit，覺悟的果實）。』 『太子凡是經過的地方，地神都會涌出寶蓮花（precious lotus flower）。』
【English Translation】 English version 'All beings' desires, and all things both internal and external, can be relinquished. If you can align with my bodhicitta (the mind of enlightenment), I will also follow your will.'
At that time, the maiden, Endowed with Auspicious Beauty, having heard these words, immediately said to Prince Majestic Glory: 'Excellent, O noble one! As you have inquired about the practices of bodhisattvas (beings on the path to enlightenment), the difficult practices that can be done, the difficult endurance that can be endured, all these I will follow and diligently cultivate, staying close without abandoning, like a shadow following a form, so that all your wishes may be fulfilled.'
At that time, the maiden then spoke these verses to the Prince:
'If in immeasurable, boundless kalpas (eons), all the fires of hell were to burn my body, if you, O honored one (referring to the Prince), would accept me, I would willingly share the suffering without complaint.' 'If in immeasurable places of rebirth, my body were to be crushed into dust, if you, O honored one, would accept me, I would endure with a steadfast heart without wavering.' 'If in immeasurable, boundless kalpas, I were to bear all the vajra mountains (adamantine mountains) on my head, if you, O honored one, would accept me, I would willingly share the burden without weariness.' 'In the ocean of samsara (cycle of birth and death), you would give my flesh to all beings, and you would dwell in the house of the Dharma Raja (the Buddha), may I also attain what you have attained.' 'I pray that the Prince will have compassion and accept me, to practice together with me, and in the kalpas of rebirth when giving alms, may I always give my body to all beings.' 'You have generated the vast bodhicitta for the sake of compassion for all beings, and since you have already universally embraced all beings, may you also compassionately embrace me.' 'My heart does not seek wealth or luxury, nor does it crave the pleasures of the five senses, but only to practice the Dharma together, and therefore I wish to have you as my guide.' 'Your compassionate eyes, dark blue and wide, gaze upon all beings, without arising the defiled mind of an ordinary person, and will surely attain the peaceful fruit of bodhi (enlightenment).' 'Wherever the Prince walks, the earth gods will cause precious lotus flowers to spring forth.'
， 光明妙相具莊嚴， 必作輪王垂納我。 我于夢中曾見此， 法雲光照菩提場， 佛成正覺放光明， 無量菩薩同圍繞。 夢彼如來勝日身， 如紫金山光照耀， 即時以手摩我頂， 寤已踴躍心歡喜。 空中有天名喜光， 與我昔世曾同行， 出妙言音來告我， 云彼如來今出世。 由我昔時生是念， 愿見太子功德身， 彼天告我如是言， 汝必於今當得見。 蒙佛加持今見汝， 昔所志願悉皆圓， 愿共俱往詣如來， 同心共學菩提道。』
「爾時，太子聞勝日身如來名已，即得速疾清凈心，名見佛差別無障礙大歡喜；即散五百摩尼寶華于童女上，冠以吉祥藏摩尼寶髻，被以雜色火焰摩尼寶衣。爾時，童女端心正念，曾無搖動亦無喜相，但一心合掌瞻仰太子正念現前，目不暫舍。時，母善現即向太子而說偈言：
「『此女希有人間寶， 凈福妙相莊嚴身， 宿心誓願奉仁尊， 一切志樂今成滿。 堅持凈戒恒無缺， 智慧圓滿念無虧， 功德具足相圓明， 一切女人無與等。 此女本從蓮華生， 種姓清凈無譏丑， 女人之過咸皆離， 堪隨太子共修持。 其身細妙如繒纊， 手足
【現代漢語翻譯】 現代漢語譯本 『他身具光明美妙的相貌，莊嚴無比，必定會成為轉輪聖王來接納我。 我曾在夢中見到這樣的景象：法雲的光輝照耀著菩提道場，佛陀成就正覺，放出光明，無數菩薩圍繞在他身邊。 夢中，我看到如來勝日身（佛陀的尊稱）如同紫金山般光芒四射，他隨即用手摩頂加持我，我醒來後心中歡喜雀躍。 空中有一位名叫喜光的天人，他是我前世的同伴，他發出美妙的聲音告訴我，說那位如來現在已經出世了。 因為我過去曾生起這樣的念頭，希望見到太子的功德之身，那位天人告訴我，你今天必定能夠見到。 蒙受佛陀的加持，我今天見到了你，我過去的心願都已圓滿。我願意和你一起前往如來那裡，同心共修菩提之道。』
「那時，太子聽到勝日身如來（佛陀的尊稱）的名號后，立刻獲得了一種快速清凈的心，這種心境被稱為『見佛差別無障礙大歡喜』。他隨即向童女散落五百顆摩尼寶花，給她戴上吉祥藏摩尼寶髻，披上雜色火焰摩尼寶衣。當時，童女心懷端正的念頭，沒有絲毫動搖，也沒有表現出喜悅之情，只是專心合掌瞻仰太子，正念現前，目光片刻不離。 這時，母親善現向太子說了這樣一首偈語：
『這位女子是人間難得的珍寶，她擁有清凈的福德和美妙莊嚴的身體。 她宿世的心願是侍奉您，一切的志向和喜樂如今都已圓滿。 她堅持清凈的戒律，從不違犯，智慧圓滿，念頭沒有絲毫缺失。 她功德具足，相貌圓滿光明，一切女人都無法與她相比。 這位女子本是從蓮花中化生，種姓清凈，沒有絲毫瑕疵。 她遠離了女人的一切過失，堪與太子一同修行。 她的身體細緻柔軟如絲綿，手足...
【English Translation】 English version 'He possesses a radiant and wondrous form, adorned with magnificence, and will surely become a Chakravartin (universal monarch) to receive me. I once saw this in a dream: the light of the Dharma cloud illuminated the Bodhi field, the Buddha attained enlightenment, emitting light, and countless Bodhisattvas surrounded him. In the dream, I saw the Tathagata (Buddha) 'Victorious Sun Body' (a title for the Buddha) shining like a mountain of purple gold, and he immediately touched my head with his hand, blessing me. Upon waking, my heart was filled with joy and elation. In the sky, there was a Deva (god) named Joyful Light, who was my companion in a past life. He spoke to me with a wonderful voice, saying that the Tathagata has now appeared in the world. Because I had previously conceived the thought of wishing to see the meritorious form of the Prince, that Deva told me, 'You will surely see him today.' Having received the Buddha's blessing, I have seen you today, and my past wishes have all been fulfilled. I wish to go with you to the Tathagata, and together, with one mind, study the path to Bodhi (enlightenment).'
「At that time, upon hearing the name of the Tathagata 'Victorious Sun Body', the Prince immediately attained a swift and pure mind, which is called 'Great Joy of Seeing the Buddha's Distinction Without Obstruction'. He then scattered five hundred Mani (jewel) flowers upon the maiden, crowned her with a 'Auspicious Treasure' Mani jewel tiara, and draped her with a multicolored flame Mani jewel robe. At that time, the maiden, with a focused and righteous mind, remained unmoved and showed no signs of joy, but with a single-minded focus, she joined her palms and gazed upon the Prince, her righteous mindfulness present, her eyes not leaving him for a moment. Then, the mother, Good Manifestation, spoke the following verse to the Prince:
'This maiden is a rare treasure of the human world, possessing a pure blessing and a wondrously adorned body. Her past vow was to serve you, and all her aspirations and joys are now fulfilled. She upholds pure precepts without fail, her wisdom is complete, and her mindfulness is without deficiency. She is endowed with merit, her form is complete and radiant, and no woman can compare to her. This maiden was born from a lotus flower, her lineage is pure, and she has no flaws. She is free from all the faults of women and is worthy to practice with the Prince. Her body is as delicate and soft as silk floss, her hands and feet...
柔軟兜羅綿， 隨其摩觸病皆除， 身心安樂無諸苦。 身諸毛孔所出香， 芬馨超世無倫匹， 若暫嗅聞心離染， 住于凈戒獲身安。 身如凈妙真金色， 不著塵垢如蓮華， 眾生見者離貪瞋， 皆具慈悲無怒害。 言音美妙聲柔軟， 一切眾生咸樂聞， 經心歷耳悅諸根， 惡業消除煩惱滅。 內心清凈無瑕穢， 柔和質直性無偏， 言辭稱悅不乖宜， 聞皆歡喜心調伏。 具足慚愧無欺誑， 不憍不諂有慈悲， 為求正法度眾生， 恭勤善友無厭足。 不於色相及種族， 乃至榮樂無迷醉， 但以謙恭無我心， 專求無上菩提道。』
「爾時，威德主太子與具足艷吉祥童女，及二萬采女並諸眷屬，為欲親近、恭敬供養勝日身如來，各乘寶車出香芽園，詣法雲光明道場。至已，下車，步進佛所，見佛身相端嚴寂靜，諸根調順，猶若象王，內外清凈，無諸垢濁，如大龍池；以見佛故，踴躍歡喜心生凈信，增長愛樂，頂禮佛足，繞無數匝。於時，太子及彼童女各持五百大摩尼寶上妙蓮華奉散於佛，以佛神力于虛空中普覆如來一切眾會。
「爾時，太子復為彼佛造立精舍，其數五百；一一皆以香木所成，五百摩尼而為
【現代漢語翻譯】 現代漢語譯本 『（佛陀的身體）像柔軟的兜羅綿（一種極細軟的棉）， 用手輕輕觸控，所有的疾病都會消除，身心安樂，沒有任何痛苦。 身體的每個毛孔散發出香氣， 這香氣芬芳無比，世間沒有任何東西可以與之相比， 如果有人稍微聞到這香氣，內心就會遠離污染， 安住在清凈的戒律中，獲得身體的安寧。 身體像純凈美好的真金色， 不沾染任何塵垢，像蓮花一樣清凈， 眾生見到佛陀，就會遠離貪婪和嗔恨， 都具有慈悲心，沒有憤怒和傷害。 佛陀的言語聲音美妙柔和， 一切眾生都喜歡聽聞， 經過內心，傳入耳朵，使所有感官都感到愉悅， 惡業消除，煩惱滅盡。 內心清凈，沒有瑕疵和污穢， 性情柔和正直，沒有偏私， 言辭恰當，令人愉悅， 聽聞的人都歡喜，內心得到調伏。 具有慚愧心，沒有欺騙和虛妄， 不驕傲，不諂媚，有慈悲心， 爲了尋求正法，度化眾生， 恭敬勤奮地親近善友，永不滿足。 不執著于外貌和種族， 乃至榮華富貴，都不會迷戀沉醉， 只是以謙虛恭敬，無我的心， 專心尋求無上的菩提之道。』
『那時，威德主太子和具足艷吉祥童女，以及兩萬名采女和所有眷屬，爲了親近、恭敬供養勝日身如來（佛名），各自乘坐寶車從香芽園出發，前往法雲光明道場。 到達后，他們下車，步行到佛陀所在之處，見到佛陀的身體相貌端莊寂靜，諸根調順，就像象王一樣，內外清凈，沒有任何污垢，如同大龍池；因為見到佛陀，他們都踴躍歡喜，心中生起清凈的信心，增長愛慕之情，頂禮佛足，繞佛無數圈。 當時，太子和那位童女各自拿著五百朵大摩尼寶（一種珍貴的寶珠）製成的上妙蓮花，奉獻給佛陀，因為佛陀的神力，這些蓮花在虛空中普遍覆蓋瞭如來的一切集會。
『當時，太子又為那位佛陀建造了五百座精舍，每一座都是用香木製成，用五百顆摩尼寶珠裝飾。
【English Translation】 English version 'Like soft Tula cotton (a very fine and soft cotton), When touched gently, all diseases are eliminated, and the body and mind are at peace, free from all suffering. The fragrance emanates from every pore of the body, This fragrance is incomparably fragrant, and nothing in the world can compare to it, If someone smells this fragrance even slightly, their mind will be free from defilement, They will abide in pure precepts and attain peace of body. The body is like pure and beautiful true gold, Not stained by any dust, as pure as a lotus flower, When sentient beings see the Buddha, they will be free from greed and hatred, They will all have compassion, without anger or harm. The Buddha's speech is beautiful and gentle, All sentient beings love to hear it, Passing through the mind and entering the ears, it pleases all the senses, Bad karma is eliminated, and afflictions are extinguished. The mind is pure, without flaws or impurities, The nature is gentle and upright, without bias, The words are appropriate and pleasing, Those who hear them are joyful, and their minds are subdued. They have a sense of shame, without deceit or falsehood, Not arrogant, not flattering, with compassion, Seeking the true Dharma to liberate sentient beings, Respectfully and diligently approaching good friends, never satisfied. Not attached to appearance or race, Nor to glory and wealth, they are not infatuated or intoxicated, But with humility and a selfless mind, They wholeheartedly seek the supreme path of Bodhi.'
'At that time, Prince Majestic Virtue and the maiden Adorned Auspiciousness, along with twenty thousand palace women and all their retinue, in order to draw near, respect, and make offerings to the Tathagata Superior Sun Body (a Buddha's name), each rode in jeweled carriages from the Fragrant Sprout Garden to the Dharma Cloud Light Enlightenment Ground. Upon arriving, they dismounted and walked to where the Buddha was, seeing the Buddha's body with its dignified and serene appearance, the senses well-controlled, like an elephant king, pure inside and out, without any defilement, like a great dragon pool; because of seeing the Buddha, they were all joyful and delighted, their minds giving rise to pure faith, increasing their love and admiration, bowing at the Buddha's feet, and circumambulating the Buddha countless times. At that time, the prince and the maiden each held five hundred great Mani jewels (a precious gem) made into exquisite lotus flowers, offering them to the Buddha, and through the Buddha's divine power, these flowers universally covered all the assemblies of the Tathagata in the sky.
'At that time, the prince also built five hundred monasteries for that Buddha, each made of fragrant wood and adorned with five hundred Mani jewels.'
間錯，種種雜寶周遍莊嚴。時，彼如來知其太子根已成熟，即為演說普眼燈門修多羅。是時，太子聞是經已，于諸法中證得十三昧海門，所謂：得一切如來愿海出現光明三昧門、得普照三世光明藏三昧門、得現見一切佛道場三昧門、得入一切眾生界光明普照三昧門、得普照一切世間智聚光明燈三昧門、得普照一切眾生諸根海智燈三昧門、得救護一切眾生智光明雲三昧門、得調伏成熟一切眾生大智光明燈三昧門、得聞持諸佛轉法輪聲悉現前三昧門、得圓滿普賢清凈行愿海云三昧門，以得如是三昧門故，于諸法中靡不獲得甚深三昧。時，具足艷吉祥童女以聞法故，即得三昧名難摧伏智海藏，于阿耨多羅三藐三菩提得不退轉。
「爾時，太子與彼童女並其眷屬聞法獲益，頂禮佛足，繞無數匝，辭退還宮，詣父王所。到已，禮足而白王言：『大王！當知勝日身如來出興於世，於此國內香芽云峰園苑之側，法雲光明菩提場中，成等正覺，於今未久。』
「時，財主王忽聞是語，問太子言：『是誰為汝說如是事，天耶？人耶？』
「太子白言：『是此具足艷吉祥童女所說。』
「時，王聞已，歡喜無量，譬如貧人得大伏藏，作如是念：『佛無上寶，難得出世，難可值遇，若有得見，必斷一切煩惱惡業，不
【現代漢語翻譯】 現代漢語譯本 交錯排列，各種雜寶周遍莊嚴。當時，那位如來知道太子根器已經成熟，就為他演說了普眼燈門修多羅（Sutra，佛經）。當時，太子聽了這部經后，在諸法中證得了十三昧海門，即：得一切如來愿海出現光明三昧門、得普照三世光明藏三昧門、得現見一切佛道場三昧門、得入一切眾生界光明普照三昧門、得普照一切世間智聚光明燈三昧門、得普照一切眾生諸根海智燈三昧門、得救護一切眾生智光明雲三昧門、得調伏成熟一切眾生大智光明燈三昧門、得聞持諸佛轉法輪聲悉現前三昧門、得圓滿普賢清凈行愿海云三昧門。因為得到這些三昧門，所以在諸法中沒有不能獲得甚深三昧的。當時，具足艷吉祥童女因為聽聞佛法，就得到了名為難摧伏智海藏的三昧，在阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）中得到了不退轉。 當時，太子和那位童女以及他們的眷屬聽聞佛法后獲益，頂禮佛足，繞佛無數圈，告辭退回宮殿，去見父王。到了之後，禮拜父王的腳，稟告說：『大王！應當知道勝日身如來（Sun-Body Tathagata）已經出世，在這個國家的香芽云峰園苑旁邊，法雲光明菩提場中，成就了等正覺，到現在還沒多久。』 當時，財主王突然聽到這話，問太子說：『是誰給你說這些事的，是天人嗎？還是人？』 太子回答說：『是這位具足艷吉祥童女說的。』 當時，國王聽了之後，歡喜無量，就像貧窮的人得到了巨大的寶藏一樣，這樣想：『佛是無上的珍寶，難以出世，難以遇到，如果有人能夠見到，必定能斷除一切煩惱惡業，不
【English Translation】 English version interspersed, with various kinds of precious treasures adorning it all around. At that time, the Tathagata, knowing that the prince's roots were mature, then expounded the 'Universal Eye Lamp Door Sutra'. At that time, after the prince heard this sutra, he attained thirteen Samadhi Ocean Doors in all dharmas, namely: the Samadhi Door of the Light of the Appearance of the Ocean of Vows of All Tathagatas, the Samadhi Door of the Light Treasury of Universally Illuminating the Three Worlds, the Samadhi Door of Manifestly Seeing All Buddha's Bodhimandas, the Samadhi Door of the Light of Universally Illuminating All Sentient Beings' Realms, the Samadhi Door of the Lamp of the Light of the Wisdom Accumulation of Universally Illuminating All Worlds, the Samadhi Door of the Lamp of the Wisdom of Universally Illuminating All Sentient Beings' Roots, the Samadhi Door of the Cloud of the Light of Wisdom of Protecting All Sentient Beings, the Samadhi Door of the Lamp of the Great Light of Wisdom of Subduing and Maturing All Sentient Beings, the Samadhi Door of Hearing and Holding the Sounds of All Buddhas Turning the Dharma Wheel, and the Samadhi Door of the Cloud of the Ocean of Vows of the Pure Conduct of Universal Worthy. Because of attaining these Samadhi Doors, he was able to attain profound samadhi in all dharmas. At that time, the maiden, Endowed with Splendor and Auspiciousness, because of hearing the Dharma, immediately attained the samadhi named 'Unconquerable Wisdom Ocean Treasury', and attained non-retrogression in Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). At that time, the prince and that maiden, along with their retinue, having benefited from hearing the Dharma, bowed at the Buddha's feet, circumambulated him countless times, and took their leave to return to the palace, going to see the king. Having arrived, they bowed at the king's feet and reported, 'Great King! You should know that the Sun-Body Tathagata has appeared in the world, next to the Fragrant Sprout Cloud Peak Garden in this country, in the Dharma Cloud Light Bodhimanda, having attained Perfect Enlightenment, not long ago.' At that time, the wealthy king, suddenly hearing these words, asked the prince, 'Who told you these things, was it a deva (god) or a human?' The prince replied, 'It was this maiden, Endowed with Splendor and Auspiciousness, who said it.' At that time, the king, having heard this, was immeasurably joyful, like a poor person who had obtained a great treasure, thinking thus, 'The Buddha is the unsurpassed treasure, difficult to appear in the world, difficult to encounter. If one is able to see him, one will surely cut off all afflictions and evil karma, and not
墮一切生死險道。如來出世為大醫王，能治眾生煩惱重病；如來出世為大明燈，能破眾生無明黑闇；如來出世為大導師，能引眾生至一切智安隱住處。』作是念已，擊鼓宣令，敕諸小王、群臣、眷屬，及剎帝利，諸婆羅門、長者、居士，城邑、聚落，一切人眾皆悉來集而告之言：『汝等當知如來出世希有難值，我今欲往親近禮敬。』
「王於是時即舍王位授與太子，灌頂訖已，與諸眷屬十千人俱往菩提場詣如來所。到已，頂禮繞百千匝，與諸眷屬退坐一面。
「爾時，如來普遍觀察道場眾會及財主王並其眷屬，從於眉間白毫相中放大光明，名照現一切眾生心燈，普照十方無量世界，住於一切世主之前，示現如來不可思議種種佛事，廣大神變令諸眾生應受化者心得清凈。爾時，如來以不思議自在神力示現超出一切世間最高大身，以圓滿音普隨一切諸語言海，為大眾說陀羅尼門，名入一切法義離翳燈，以佛剎極微塵數陀羅尼門而為眷屬。時，王聞已，即時獲得一切法大智光明；其眾會中有閻浮提極微塵數諸菩薩等，俱時證得入一切法義離翳燈陀羅尼門，六十那由他眾生盡諸有漏心得解脫，十千眾生遠塵離垢得法眼凈，無量眾生髮阿耨多羅三藐三菩提心。爾時，如來又以不思議力普於十方一切世界廣現神變，以
【現代漢語翻譯】 現代漢語譯本：墮入一切生死險途。如來出世如同偉大的醫王，能醫治眾生煩惱的重病；如來出世如同大明燈，能破除眾生無明的黑暗；如來出世如同偉大的導師，能引導眾生到達一切智慧的安穩之處。』這樣想過後，他便擊鼓宣告，命令各位小王、群臣、眷屬，以及剎帝利（武士階層），婆羅門（祭司階層）、長者、居士，城邑、村落的所有民眾都來聚集，並告訴他們：『你們應當知道如來出世是稀有難得的，我現在想要前去親近禮敬。』 國王於是立刻捨棄王位，傳給太子，完成灌頂儀式后，與一萬名眷屬一同前往菩提道場，去到如來所在之處。到達后，他們頂禮膜拜，繞佛百千圈，然後與眷屬退到一旁坐下。 這時，如來普遍觀察道場的集會以及財主國王和他的眷屬，從眉間的白毫相中放出大光明，名為照現一切眾生心燈，普照十方無量世界，在一切世主面前，示現如來不可思議的種種佛事，廣大的神通變化，使那些應當被教化的眾生內心清凈。這時，如來以不可思議的自在神力，示現超出一切世間最高大的身軀，以圓滿的聲音普遍適應一切語言，為大眾宣說陀羅尼門（總持法門），名為入一切法義離翳燈，以佛剎極微塵數（形容極多）的陀羅尼門作為眷屬。當時，國王聽聞后，立刻獲得一切法的大智慧光明；集會中有閻浮提（南贍部洲）極微塵數（形容極多）的菩薩等，同時證得入一切法義離翳燈陀羅尼門，六十那由他（數量單位，表示極多）眾生斷盡所有煩惱，內心得到解脫，一萬衆生遠離塵垢，得到法眼清凈，無量眾生髮起阿耨多羅三藐三菩提心（無上正等正覺之心）。這時，如來又以不可思議的力量，在十方一切世界廣泛示現神通變化，以
【English Translation】 English version: Falling into all dangerous paths of birth and death. The Tathagata appears in the world as a great physician, capable of curing the severe illnesses of sentient beings' afflictions; the Tathagata appears in the world as a great bright lamp, capable of breaking the darkness of sentient beings' ignorance; the Tathagata appears in the world as a great guide, capable of leading sentient beings to the secure abode of all wisdom.』 Having thought this, he beat the drum to proclaim, ordering all the minor kings, ministers, relatives, as well as the Kshatriyas (warrior class), Brahmins (priest class), elders, lay practitioners, and all the people of the cities and villages to gather, and told them: 『You should know that the appearance of the Tathagata in the world is rare and difficult to encounter. I now wish to go and pay my respects.』 The king then immediately relinquished his throne to the crown prince, and after completing the coronation ceremony, he went with ten thousand relatives to the Bodhi field, to the place where the Tathagata was. Upon arriving, they prostrated themselves, circumambulated the Buddha hundreds of thousands of times, and then retreated to sit on one side with their relatives. At that time, the Tathagata universally observed the assembly in the Bodhi field, as well as the wealthy king and his relatives. From the white hair between his eyebrows, he emitted a great light, named the Lamp of Illuminating the Minds of All Sentient Beings, which universally illuminated the immeasurable worlds of the ten directions. In front of all the world lords, he manifested the inconceivable deeds of the Tathagata, and great miraculous transformations, causing the minds of those sentient beings who were to be transformed to become pure. At that time, the Tathagata, with inconceivable, self-mastering spiritual power, manifested a body that surpassed all the highest bodies in the world. With a perfect voice that universally adapted to all languages, he spoke to the assembly the Dharani gate (a method of concentration), named the Lamp of Entering the Meaning of All Dharmas and Leaving Behind Obscuration, with as many Dharani gates as there are fine dust particles in a Buddha-field as his retinue. At that time, upon hearing this, the king immediately obtained the great wisdom light of all dharmas; among the assembly, there were as many Bodhisattvas as there are fine dust particles in Jambudvipa (the southern continent), who simultaneously attained the Dharani gate of Entering the Meaning of All Dharmas and Leaving Behind Obscuration. Sixty nayutas (a large number) of sentient beings exhausted all their outflows and their minds were liberated, ten thousand sentient beings were freed from dust and defilement and obtained the pure Dharma eye, and immeasurable sentient beings generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment). At that time, the Tathagata, with inconceivable power, widely manifested miraculous transformations in all the worlds of the ten directions, with
三乘法教化眾生。時，財主王得大法光照其心故，即作是念：『今此甚深功德法味，我若在家不能證得，若佛聽我親近出家，即於是法當得成就。』作是念已，前白佛言：『我今愿欲親近如來，出家為道。』佛告大王：『當隨汝意，宜自知時。』
「時，財主王即與眷屬十千人等，同於佛所出家學道精勤修習，未久之間，悉皆獲得入一切法義離翳燈陀羅尼門；亦得如上諸三昧門；又得菩薩十種神通門；又入菩薩無邊辯才門；又得菩薩無礙清凈身；普詣十方諸如來所；聽佛所轉微妙法輪，悉能受持無有忘失；又于佛所作大法師，廣為眾生演說諸法；復以神力遍十方剎隨眾生心而為現身；于諸世間為大明燈，稱讚諸佛出現世間，稱讚諸佛本修行愿，稱讚諸佛所集功德，稱讚諸佛本生因緣，稱讚諸佛自在神力，護持諸佛所有教法。
「爾時，太子於十五日昇于正殿坐師子座，采女圍繞，輪王七寶自然而至。一者輪寶、名無礙行輻輞，具足百千妙寶以為莊嚴，閻浮檀金光明普照；二者象寶、名金剛山威力廣大；三者馬寶、名迅疾風；四者珠寶、名日光藏云；五者女寶、名具足艷吉祥；六主藏臣寶、名為大財；七主兵寶、名離垢眼；如是七寶欻然出現，具足成就為轉輪王，主四天下；威德自在行正法化，能伏一切，
【現代漢語翻譯】 現代漢語譯本：佛陀以三乘佛法教化眾生。當時，財主王因得到佛法大光明照耀內心，便生起這樣的念頭：『如今這甚深功德的佛法滋味，我若在家不能證得，如果佛陀允許我親近出家，就能在這佛法上有所成就。』有了這個念頭后，他便上前稟告佛陀說：『我現在希望親近如來，出家修行。』佛陀告訴大王：『應當隨你的意願，自己把握時機。』 當時，財主王就和他的眷屬一萬人等，一同在佛陀那裡出家學道，精勤修行，沒過多久，都獲得了入一切法義離翳燈陀羅尼門（能去除一切法義障礙的陀羅尼法門）；也獲得瞭如上所說的各種三昧門（禪定之門）；又獲得了菩薩的十種神通門；又進入了菩薩無邊辯才門；又獲得了菩薩無礙清凈身；普遍前往十方諸佛所在之處；聽聞諸佛所轉的微妙法輪，都能受持而不忘失；又在佛陀那裡成為大法師，為眾生廣泛演說諸法；又以神通力遍佈十方世界，隨眾生的心意而顯現身形；在世間作為大明燈，稱讚諸佛出現在世間，稱讚諸佛的本修行愿，稱讚諸佛所積累的功德，稱讚諸佛的本生因緣，稱讚諸佛的自在神力，護持諸佛的所有教法。 那時，太子在十五日登上正殿，坐在獅子座上，采女圍繞，轉輪王的七寶自然而至。一是輪寶，名為無礙行輻輞（車輪的輻條和輪輞），以百千種妙寶莊嚴，閻浮檀金的光芒普照；二是象寶，名為金剛山，威力廣大；三是馬寶，名為迅疾風；四是珠寶，名為日光藏云；五是女寶，名為具足艷吉祥；六是主藏臣寶，名為大財；七是主兵寶，名為離垢眼；這七寶忽然出現，具足成就，使太子成為轉輪王，統治四天下；威德自在，施行正法教化，能降伏一切。
【English Translation】 English version: The Buddha taught sentient beings with the Three Vehicles of Dharma. At that time, King Wealthy, having his mind illuminated by the great light of the Dharma, thought to himself: 『Now, this profound and meritorious taste of the Dharma, I cannot attain it if I remain at home. If the Buddha allows me to draw near and leave home, I shall achieve this Dharma.』 Having had this thought, he went before the Buddha and said: 『I now wish to draw near the Tathagata and leave home to practice the Way.』 The Buddha told the Great King: 『You should follow your own will and know the right time.』 Then, King Wealthy, along with his ten thousand family members, left home at the Buddha's place to study the Way, diligently practicing. Before long, they all attained the Dharani Gate of the Lamp that Separates from the Obscuration of Entering All Dharma Meanings (a Dharani method that removes all obstacles to the meaning of all Dharmas); they also attained the various Samadhi Gates (gates of meditation) mentioned above; they also attained the ten kinds of supernatural powers of a Bodhisattva; they also entered the Bodhisattva's Gate of Boundless Eloquence; they also attained the Bodhisattva's Unobstructed Pure Body; they universally went to the places of the Buddhas in the ten directions; they listened to the subtle Dharma Wheel turned by the Buddhas, and were able to receive and uphold it without forgetting; they also became great Dharma teachers at the Buddha's place, widely expounding the Dharmas for sentient beings; they also used their supernatural powers to pervade the ten directions, manifesting bodies according to the minds of sentient beings; they served as great lamps in the world, praising the Buddhas' appearance in the world, praising the Buddhas' original vows of practice, praising the merits accumulated by the Buddhas, praising the Buddhas' past lives, praising the Buddhas' free and supernatural powers, and protecting all the teachings of the Buddhas. At that time, the prince ascended to the main hall on the fifteenth day, sat on the lion throne, surrounded by palace women, and the seven treasures of the Wheel-Turning King naturally appeared. The first was the Wheel Treasure, named the Unobstructed Moving Spokes and Rim (the spokes and rim of a wheel), adorned with hundreds of thousands of wonderful treasures, with the light of Jambu River gold shining everywhere; the second was the Elephant Treasure, named Vajra Mountain, with great power; the third was the Horse Treasure, named Swift Wind; the fourth was the Jewel Treasure, named Sun Light Treasury Cloud; the fifth was the Woman Treasure, named Complete Beauty and Auspiciousness; the sixth was the Minister of the Treasury Treasure, named Great Wealth; the seventh was the Minister of the Army Treasure, named Immaculate Eye; these seven treasures suddenly appeared, fully accomplishing the prince as a Wheel-Turning King, ruling the four continents; with majestic virtue and freedom, he practiced righteous Dharma teachings, able to subdue all.
人皆快樂。王有千子端正勇健，威力雄猛無諸怨敵，化境寬博盡大海際，其地柔軟無諸荊棘，安隱豐樂離眾災患。時，閻浮提八萬四千諸小王都，一一王都皆有僧坊，其數五百，一一僧坊建百樓閣，環廊四繞，樹林蓊鬱，冬夏安居。經行之處一切皆以眾寶莊嚴，及諸一切資生之具無不備足。復于處處僧伽藍內立佛支提，皆悉高廣莊嚴妙好，彼諸城內皆請如來以不思議華香幡蓋、妙寶繒彩諸供養具而為供養。
「爾時，如來咸受其請，以自在力其身普入一切王都，令無量眾生種諸善根；無量眾生心得清凈；無量眾生髮歡喜心；無量眾生增長愛敬；無量眾生速疾發起大菩提意，廣以大悲饒益群品，勤修一切諸佛正法，隨所修習皆能悟入迴向諸佛一切智道；了達諸佛甚深法海，普入三世無差別智。普照三世諸眾生界，知一切佛出興於世相續次第，得一切佛種智方便，善巧調伏一切眾生。發起菩薩廣大行愿，清凈一切諸菩薩道，安住菩薩平等智性，入佛無盡辯才大門，轉佛清凈無礙法輪，普現其身遍一切剎，住於一切眾生之前，知諸眾生根性、欲解、種種心海，隨應調伏皆令成熟。爾時，大威德主轉輪聖王及彼一切王都城中，皆得見彼勝日身如來示現種種不可思議大神通力，如是自在廣大饒益。
「善男子！于意
【現代漢語翻譯】 現代漢語譯本：人們都很快樂。國王有一千個兒子，個個端正勇猛，威力強大，沒有怨敵。他們的統治疆域寬廣，一直延伸到大海的邊緣。那裡的土地柔軟，沒有荊棘，安穩富足，遠離各種災禍。當時，閻浮提（Jambudvipa，指我們所居住的這個世界）有八萬四千個小王都，每個王都都有僧院，數量為五百個。每個僧院都建有百座樓閣，四周環繞著迴廊，樹木茂盛，冬夏都適宜居住。僧人們經行的地方都用各種珍寶裝飾，一切生活所需的物品都應有盡有。而且，在各處的僧伽藍（Samgharama，僧院）內都建有佛支提（Buddha-caitya，佛塔），這些佛塔都高大莊嚴，精美絕倫。那些城池裡的人們都邀請如來（Tathagata，佛的稱號）接受供養，用不可思議的鮮花、香、幡蓋、珍寶、絲綢等各種供養品來供奉。 那時，如來都接受了他們的邀請，以自在的神力，他的身體普遍進入每一個王都，使無量眾生種下善根；無量眾生內心得到清凈；無量眾生生起歡喜心；無量眾生增長愛戴和敬意；無量眾生迅速發起大菩提心，廣泛地以大悲心利益眾生，勤奮修習一切諸佛的正法，隨著所修習的都能領悟並回向諸佛的一切智慧之道；通達諸佛甚深的法海，普遍進入過去、現在、未來三世無差別的智慧。普遍照耀三世一切眾生界，知道一切佛出世的相續次第，得到一切佛的種智方便，善巧地調伏一切眾生。發起菩薩廣大的行愿，清凈一切菩薩道，安住菩薩平等的智慧本性，進入佛無盡的辯才大門，轉動佛清凈無礙的法輪，普遍顯現自身遍佈一切剎土，安住在一切眾生面前，知道眾生的根性、理解能力、種種心念，隨其所應調伏，都使他們成熟。那時，大威德主轉輪聖王（Cakravartin，擁有統治世界的理想君主）以及他所有王都城中的人們，都得見勝日身如來（Sunetra-tathagata，佛的稱號）示現種種不可思議的大神通力，如此自在廣大地利益眾生。 善男子！你認為如何？
【English Translation】 English version: All people were happy. The king had a thousand sons, all of whom were upright, brave, and powerful, without any enemies. Their dominion was vast, extending to the edge of the great sea. The land there was soft, without thorns, peaceful, prosperous, and free from all calamities. At that time, in Jambudvipa (the world we inhabit), there were eighty-four thousand small kingdoms, and each kingdom had monasteries, five hundred in number. Each monastery had a hundred towers, surrounded by cloisters, with lush trees, suitable for dwelling in both winter and summer. The places where the monks walked were adorned with various treasures, and all the necessities of life were fully provided. Moreover, in each Samgharama (monastery), Buddha-caityas (Buddhist stupas) were erected, all of which were tall, majestic, and exquisitely beautiful. The people in those cities invited the Tathagata (a title of the Buddha) to receive offerings, using inconceivable flowers, incense, banners, canopies, precious jewels, silks, and various other offerings. At that time, the Tathagata accepted all their invitations, and with his power of freedom, his body universally entered every kingdom, causing countless beings to plant roots of goodness; countless beings to have their minds purified; countless beings to generate joy; countless beings to increase their love and respect; countless beings to quickly generate the great Bodhi mind, extensively benefiting all beings with great compassion, diligently practicing all the righteous teachings of the Buddhas, and with whatever they practiced, they were able to realize and dedicate it to the path of all-knowing wisdom of the Buddhas; understanding the profound ocean of the Dharma of the Buddhas, universally entering the non-discriminating wisdom of the three times (past, present, and future). Universally illuminating all realms of beings in the three times, knowing the successive order of all Buddhas appearing in the world, obtaining the expedient means of the all-knowing wisdom of all Buddhas, skillfully subduing all beings. Generating the vast vows of the Bodhisattvas, purifying all the paths of the Bodhisattvas, abiding in the equal wisdom nature of the Bodhisattvas, entering the gate of the Buddha's inexhaustible eloquence, turning the pure and unobstructed Dharma wheel of the Buddha, universally manifesting his body throughout all lands, abiding before all beings, knowing the roots, understanding, and various minds of beings, subduing them accordingly, and causing them all to mature. At that time, the great majestic Cakravartin (ideal universal ruler) and all the people in his kingdoms saw the Sunetra-tathagata (a title of the Buddha) manifesting various inconceivable great miraculous powers, thus freely and extensively benefiting beings. Good man! What do you think?
云何？彼時太子大威德主受于父王灌頂，升位作轉輪王供養佛者，豈異人乎？今世尊毗盧遮那如來是也。彼時父王名財主者，豈異人乎？今寶華光如來是也。其佛現在東方過世界海極微塵數剎海之外，有世界海名普現法界虛空影像云，彼剎海中有世界種名普現三世影像摩尼王。彼世界種中有一世界名佛圓滿燈，彼世界中有菩提場名一切世主身影像幢寶華光如來，於此成阿耨多羅三藐三菩提；有不可說不可說佛剎極微塵數諸菩薩眾前後圍繞，于眾會中轉正法輪，令無量眾生皆得成熟。彼佛過去為菩薩時，修習莊嚴此世界海，彼剎海中，去、來、今佛成正等覺出興世者，皆悉是彼寶華光佛之所化度，最初令其發阿耨多羅三藐三菩提心，乃至究竟令其成熟。善男子！時財主王第一夫人，大威德主太子之母，蓮華吉祥藏者，豈異人乎？今此佛母摩耶夫人得幻智光明無礙解脫，于其身中含藏出生過去、未來一切諸佛，今於此界生佛世尊毗盧遮那如來者是。時具足艷吉祥女母善現者，豈異人乎？即今我母執杖釋種善目夫人是也。善男子！彼時大威德主轉輪聖王所有眷屬，豈異人乎？今佛世尊所有眾會一切菩薩是也。如是菩薩皆具修集普賢諸行，圓滿成就普賢大愿，雖恒在此佛會道場而能普現一切世界，住諸菩薩平等三昧，常得現見
一切諸佛。悉能聞持一切如來等虛空界妙音聲海所轉法輪，住一切法自在智力，名稱普聞諸佛國土。能普親近一切如來道場眾會，隨諸眾生應受化者，演說正法悉令成熟；盡未來際一切劫海，修菩薩行恒無間斷，成滿普賢廣大誓願。
「善男子！彼時童女具足艷吉祥與威德主轉輪聖王，盡其形壽以四事供養勝日身如來者，豈異人乎？我身是也。善男子！彼佛滅后，於此世界復有佛出，名清凈身，我于彼佛親近供養，聞法受持，亦為眾生行菩薩道；次有佛出，名一切智影像月身，我于彼時親近供養；次有佛出，名閻浮檀金光明王；次有佛出，名大梵音相莊嚴身；次有佛出，名種種焰妙月光；次有佛出，名妙高智觀察幢；次有佛出，名廣大智光明王；次有佛出，名那羅延金剛精進力；次有佛出，名智勢力無能勝；次有佛出，名普觀察智；次有佛出，名廣大智吉祥雲；次有佛出，名無畏智光明身；次有佛出，名凈智焰光云；次有佛出，名功德幢；次有佛出，名智日幢；次有佛出，名蓮華開敷身；次有佛出，名福德嚴凈光；次有佛出，名智焰云；次有佛出，名毗盧遮那月；次有佛出，名莊嚴蓋大聲王；次有佛出，名大勇猛普智光明；次有佛出，名法界境界智月王；次有佛出，名普現影像開悟眾生如虛空心；次有佛出，名
【現代漢語翻譯】 現代漢語譯本 一切諸佛，都能聽聞並憶持所有如來（Tathagata，佛的稱號）等同虛空界般美妙的音聲海所轉的法輪（Dharmachakra，佛法的象徵），安住于對一切法自在的智慧力量，他們的名稱普遍傳遍各個佛國。他們能夠普遍親近所有如來的道場集會，隨著各種眾生應該接受教化的根器，演說正法，使他們全部成熟；在未來無盡的劫海中，修持菩薩行永不間斷，成就圓滿普賢（Samantabhadra，象徵一切菩薩行愿的菩薩）的廣大誓願。 『善男子！』當時那位具足艷麗吉祥和威德的轉輪聖王（Chakravartin，擁有統治世界的理想君主）童女，用四事供養勝日身如來（Buddha，佛陀）直到她壽命終結，難道是別人嗎？就是我自身啊。『善男子！』那位佛陀滅度后，在這個世界又有一尊佛出世，名為清凈身，我親近供養那位佛陀，聽聞佛法並受持，也為眾生修行菩薩道；接著有一尊佛出世，名為一切智影像月身，我那時親近供養他；接著有一尊佛出世，名為閻浮檀金光明王；接著有一尊佛出世，名為大梵音相莊嚴身；接著有一尊佛出世，名為種種焰妙月光；接著有一尊佛出世，名為妙高智觀察幢；接著有一尊佛出世，名為廣大智光明王；接著有一尊佛出世，名為那羅延金剛精進力；接著有一尊佛出世，名為智勢力無能勝；接著有一尊佛出世，名為普觀察智；接著有一尊佛出世，名為廣大智吉祥雲；接著有一尊佛出世，名為無畏智光明身；接著有一尊佛出世，名為凈智焰光云；接著有一尊佛出世，名為功德幢；接著有一尊佛出世，名為智日幢；接著有一尊佛出世，名為蓮華開敷身；接著有一尊佛出世，名為福德嚴凈光；接著有一尊佛出世，名為智焰云；接著有一尊佛出世，名為毗盧遮那月（Vairocana，佛的法身）；接著有一尊佛出世，名為莊嚴蓋大聲王；接著有一尊佛出世，名為大勇猛普智光明；接著有一尊佛出世，名為法界境界智月王；接著有一尊佛出世，名為普現影像開悟眾生如虛空心；接著有一尊佛出世，名為...
【English Translation】 English version All Buddhas are able to hear and retain the Dharma wheel (Dharmachakra) turned by the wonderful ocean of sound, which is like the realm of space, of all Tathagatas (Buddha's title). They abide in the power of wisdom that is free and unhindered in all dharmas (teachings), and their names are universally known throughout all Buddha lands. They are able to universally approach all Tathagatas' assemblies in their sacred places, and according to the capacity of all sentient beings who should be transformed, they expound the true Dharma, causing them all to mature. Throughout the endless kalpas (eons) of the future, they cultivate the Bodhisattva path without interruption, fulfilling the vast vows of Samantabhadra (a Bodhisattva symbolizing universal virtue). 'Good man!' Was that maiden, who possessed radiant auspiciousness and the majestic power of a Chakravartin (ideal universal ruler), and who offered the four requisites to the Tathagata named 'Victorious Sun Body' until the end of her life, someone else? It was me. 'Good man!' After that Buddha passed away, another Buddha appeared in this world, named 'Pure Body'. I approached and made offerings to that Buddha, heard and upheld the Dharma, and also practiced the Bodhisattva path for the sake of sentient beings. Then another Buddha appeared, named 'Image of All-Knowing Wisdom Moon Body', and at that time I approached and made offerings to him. Then another Buddha appeared, named 'Jambudvipa Gold Light King'. Then another Buddha appeared, named 'Great Brahma Sound Adorned Body'. Then another Buddha appeared, named 'Various Flames Wonderful Moonlight'. Then another Buddha appeared, named 'Sublime Wisdom Observation Banner'. Then another Buddha appeared, named 'Vast Wisdom Light King'. Then another Buddha appeared, named 'Narayana Vajra Vigorous Strength'. Then another Buddha appeared, named 'Invincible Power of Wisdom'. Then another Buddha appeared, named 'Universal Observation Wisdom'. Then another Buddha appeared, named 'Vast Wisdom Auspicious Cloud'. Then another Buddha appeared, named 'Fearless Wisdom Light Body'. Then another Buddha appeared, named 'Pure Wisdom Flame Light Cloud'. Then another Buddha appeared, named 'Merit Banner'. Then another Buddha appeared, named 'Wisdom Sun Banner'. Then another Buddha appeared, named 'Lotus Blossom Body'. Then another Buddha appeared, named 'Auspicious Light of Merit'. Then another Buddha appeared, named 'Wisdom Flame Cloud'. Then another Buddha appeared, named 'Vairocana Moon'. Then another Buddha appeared, named 'Adorned Canopy Great Sound King'. Then another Buddha appeared, named 'Great Courage Universal Wisdom Light'. Then another Buddha appeared, named 'Dharma Realm Boundary Wisdom Moon King'. Then another Buddha appeared, named 'Universally Manifesting Images Enlightening Sentient Beings Like Space Mind'. Then another Buddha appeared, named...
語言相寂滅香；次有佛出，名普震隨順寂靜聲；次有佛出，名堅固智無障礙光網；次有佛出，名甘露山威德王；次有佛出，名法海雷音；次有佛出，名佛虛空光照髻；次有佛出，名月光毫相云；次有佛出，名月面妙圓滿；次有佛出，名妙覺智拘蘇摩華光；次有佛出，名寶焰山吉祥威德；次有佛出，名廣大功德星宿光；次有佛出，名具一切智三昧身；次有佛出，名焰圓滿身；次有佛出，名最勝威德寶光明；次有佛出，名普智速疾行；次有佛出，名光焰海門燈；次有佛出，名大法宮殿妙聲王；次有佛出，名無比功德名稱幢；次有佛出，名修臂；次有佛出，名清凈本願神變化月；次有佛出，名虛空智實義燈；次有佛出，名法上虛空自在王；次有佛出，名毗盧遮那德藏王；次有佛出，名那羅延法聚；次有佛出，名諸乘智積幢；次有佛出，名法海妙蓮華；如是等六十百千億那由他如來，于彼劫中相續次第出興於世，我皆親近承事供養。其最後佛名廣大歡喜出現威德，最後於此出興於世。
「爾時，彼佛來入王城，我于彼時為王正妃，同與大王以諸供具供養彼佛，于其佛所聞說法門，名一切如來受生出現燈，即時獲得差別智眼，名觀一切菩薩三昧海微細境界解脫門。
「善男子！我時于彼得此解脫，經佛剎極微塵劫，
【現代漢語翻譯】 現代漢語譯本：語言寂滅之香之後；接著有佛出世，名為普震隨順寂靜聲（普遍震動，隨順寂靜之聲）；接著有佛出世，名為堅固智無障礙光網（智慧堅固，沒有障礙的光網）；接著有佛出世，名為甘露山威德王（如甘露般的山，具有威德的王者）；接著有佛出世，名為法海雷音（佛法如海，其聲如雷）；接著有佛出世，名為佛虛空光照髻（佛的光芒照耀著髮髻）；接著有佛出世，名為月光毫相云（如月光般的毫毛，形成云狀）；接著有佛出世，名為月面妙圓滿（如月亮般美好的面容，圓滿無缺）；接著有佛出世，名為妙覺智拘蘇摩華光（美妙覺悟的智慧，如拘蘇摩花般的光芒）；接著有佛出世，名為寶焰山吉祥威德（如寶焰般的山，具有吉祥的威德）；接著有佛出世，名為廣大功德星宿光（廣大功德，如星宿般的光芒）；接著有佛出世，名為具一切智三昧身（具有一切智慧的三昧之身）；接著有佛出世，名為焰圓滿身（光焰圓滿的身軀）；接著有佛出世，名為最勝威德寶光明（最殊勝的威德，如寶般的光明）；接著有佛出世，名為普智速疾行（普遍的智慧，迅速的行動）；接著有佛出世，名為光焰海門燈（光焰如海，如門般的燈）；接著有佛出世，名為大法宮殿妙聲王（大法宮殿中，美妙聲音的王者）；接著有佛出世，名為無比功德名稱幢（無比的功德，如旗幟般的名稱）；接著有佛出世，名為修臂（修長的手臂）；接著有佛出世，名為清凈本願神變化月（清凈的本願，如神變化般的月亮）；接著有佛出世，名為虛空智實義燈（虛空般的智慧，真實意義的燈）；接著有佛出世，名為法上虛空自在王（佛法之上，虛空自在的王者）；接著有佛出世，名為毗盧遮那德藏王（毗盧遮那佛的功德寶藏之王）；接著有佛出世，名為那羅延法聚（那羅延神的佛法聚集）；接著有佛出世，名為諸乘智積幢（各種乘的智慧，如堆積的旗幟）；接著有佛出世，名為法海妙蓮華（佛法如海，美妙的蓮花）；像這樣等六十百千億那由他（數量單位，表示極大的數字）如來，在那劫中相繼次第出現於世，我都親自接近承事供養。其中最後一位佛名為廣大歡喜出現威德，最後於此世間出現。 「那時，那位佛來到王城，我那時是國王的正妃，和大王一起用各種供品供養那位佛，在那位佛那裡聽聞了名為『一切如來受生出現燈』的法門，即時獲得了名為『觀一切菩薩三昧海微細境界解脫門』的差別智慧之眼。 「善男子！我當時在那裡得到這個解脫，經過佛剎極微塵劫（極小的時間單位），
【English Translation】 English version: After the fragrance of the extinction of language; then there appeared a Buddha named 'Universally Shaking Following Tranquil Sound'; then there appeared a Buddha named 'Firm Wisdom Unobstructed Light Net'; then there appeared a Buddha named 'Sweet Dew Mountain Majestic King'; then there appeared a Buddha named 'Dharma Ocean Thunder Sound'; then there appeared a Buddha named 'Buddha's Void Light Illuminating Topknot'; then there appeared a Buddha named 'Moonlight Hair Mark Cloud'; then there appeared a Buddha named 'Moon Face Wonderful Perfection'; then there appeared a Buddha named 'Wonderful Enlightenment Wisdom Kusuma Flower Light'; then there appeared a Buddha named 'Jewel Flame Mountain Auspicious Majesty'; then there appeared a Buddha named 'Vast Merit Constellation Light'; then there appeared a Buddha named 'Possessing All Wisdom Samadhi Body'; then there appeared a Buddha named 'Flame Perfect Body'; then there appeared a Buddha named 'Most Excellent Majesty Jewel Light'; then there appeared a Buddha named 'Universal Wisdom Swift Action'; then there appeared a Buddha named 'Flame Ocean Gate Lamp'; then there appeared a Buddha named 'Great Dharma Palace Wonderful Sound King'; then there appeared a Buddha named 'Incomparable Merit Name Banner'; then there appeared a Buddha named 'Cultivated Arm'; then there appeared a Buddha named 'Pure Original Vow Divine Transformation Moon'; then there appeared a Buddha named 'Void Wisdom Real Meaning Lamp'; then there appeared a Buddha named 'Dharma Above Void Self-Mastery King'; then there appeared a Buddha named 'Vairocana Virtue Treasury King'; then there appeared a Buddha named 'Narayana Dharma Assembly'; then there appeared a Buddha named 'Accumulation Banner of Wisdom of All Vehicles'; then there appeared a Buddha named 'Dharma Ocean Wonderful Lotus Flower'; these and other sixty hundred thousand million nayutas (a large number) of Tathagatas, in that kalpa (an eon), appeared in succession in the world, and I personally approached, served, and made offerings to them. The last Buddha among them was named 'Vast Joyful Appearance Majesty', and he appeared last in this world. At that time, that Buddha came into the royal city, and at that time I was the queen consort of the king. Together with the king, we made offerings to that Buddha with various offerings. From that Buddha, I heard a Dharma teaching called 'Lamp of the Birth and Appearance of All Tathagatas', and immediately obtained the eye of differentiated wisdom called 'Liberation Gate of Observing the Subtle Realm of the Samadhi Ocean of All Bodhisattvas'. Good man! At that time, I obtained this liberation there, and passed through as many kalpas as the finest dust particles of a Buddha-field,
常與菩薩勤加修習，是諸劫中所有諸佛無量無邊，我皆一一親近供養受行其法。或有劫中承事一佛；或有劫中承事二佛；或有劫中承事三佛；或百、或千、乃至或有於一劫中親近承事不可說不可說佛；或有劫中值于佛剎極微塵數佛，如是諸佛我皆親近承事供養。猶未能知菩薩之身形、量、色貌、及身、語、意業行果報、三昧解脫所有境界。善男子！若有眾生得見菩薩為一切智修諸行時，或逆或順，若疑若信，菩薩皆以世、出世間種種方便而攝取之以為眷屬，令于阿耨多羅三藐三菩提得不退轉。
「善男子！我從於彼廣大歡喜出現威德如來之所，得此觀一切菩薩三昧海微細境界解脫已，于百佛剎極微塵數劫，常與菩薩而共修習，爾所劫中所有諸佛出興於世，我皆親近承事供養。彼諸如來各以異門說修多羅，隨順修行憶持不忘，令此解脫展轉增廣。由是能知種種修多羅，獲種種功德身，得種種解脫門，見種種三世海，詣種種佛剎海，見種種成正覺，入種種佛眾會，發種種菩薩愿，行種種菩薩行，滿種種菩薩解脫，亦未能知菩薩所成普賢解脫。何以故？菩薩所得普賢解脫神通境界如大虛空，如眾生名，如三世海，如十方海，如法界海，無量無邊無際畔故。善男子！應知菩薩所得普賢解脫法門與諸如來境界齊等。善男子
【現代漢語翻譯】 現代漢語譯本 我常常與菩薩們一起勤奮修行，在這些劫數中，所有無量無邊的諸佛，我都一一親自接近、供養，並接受他們的教法。有時在一個劫數中侍奉一位佛；有時在一個劫數中侍奉兩位佛；有時在一個劫數中侍奉三位佛；有時侍奉百位、千位，乃至有時在一個劫數中親近侍奉不可說不可說的佛；有時在一個劫數中遇到佛剎（佛所教化的世界）極微塵數（非常多）的佛，像這樣的諸佛，我都親自接近、侍奉、供養。即使如此，我仍然不能完全瞭解菩薩的身形、大小、顏色相貌，以及身、語、意業的行為果報，三昧（禪定）解脫的所有境界。善男子！如果有眾生見到菩薩爲了成就一切智慧而修行時，無論是順從還是違逆，無論是懷疑還是相信，菩薩都會用世間和出世間的各種方便方法來攝取他們，使他們成為自己的眷屬，讓他們在阿耨多羅三藐三菩提（無上正等正覺）的道路上永不退轉。
善男子！我從廣大歡喜出現威德如來那裡，得到這種觀察一切菩薩三昧海的微細境界解脫之後，在百佛剎極微塵數劫的時間裡，常常與菩薩們一起修行。在這漫長的劫數中，所有諸佛出世，我都親自接近、侍奉、供養。那些如來各自用不同的方法宣說修多羅（佛經），我隨順他們的教導修行，牢記不忘，使這種解脫不斷增長擴大。因此，我能夠了解各種修多羅，獲得各種功德身，得到各種解脫門，見到各種三世海（過去、現在、未來），到達各種佛剎海，見到各種成正覺的景象，進入各種佛的集會，發起各種菩薩的誓願，修行各種菩薩的行持，圓滿各種菩薩的解脫，但仍然不能完全瞭解菩薩所成就的普賢解脫。為什麼呢？因為菩薩所得到的普賢解脫的神通境界，就像廣闊的虛空，就像眾生的名字，就像三世海，就像十方海，就像法界海一樣，無量無邊，沒有邊際。善男子！你應該知道菩薩所得到的普賢解脫法門與諸如來的境界是相同的。善男子！
【English Translation】 English version I constantly practice diligently with Bodhisattvas. Throughout these kalpas, I have personally approached, made offerings to, and received the teachings of all the immeasurable Buddhas. Sometimes, in one kalpa, I serve one Buddha; sometimes, in one kalpa, I serve two Buddhas; sometimes, in one kalpa, I serve three Buddhas; sometimes, hundreds or thousands, and even in one kalpa, I have approached and served unspeakable, countless Buddhas. Sometimes, in one kalpa, I encounter Buddhas as numerous as the fine dust particles in a Buddha-field (Buddha's teaching realm). I have approached, served, and made offerings to all such Buddhas. Even so, I still cannot fully understand the Bodhisattva's form, size, color, appearance, as well as the karmic consequences of their actions of body, speech, and mind, and all the realms of Samadhi (meditative absorption) and liberation. Good man! If there are sentient beings who see a Bodhisattva practicing to attain all-knowing wisdom, whether they are compliant or resistant, whether they doubt or believe, the Bodhisattva will use various skillful means, both worldly and transcendental, to gather them as their retinue, ensuring they do not regress on the path to Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).
Good man! From the place of the Tathagata (Buddha) of Great Joy and Majestic Virtue, I obtained this liberation of observing the subtle realms of the Samadhi sea of all Bodhisattvas. For kalpas as numerous as the fine dust particles in a hundred Buddha-fields, I have constantly practiced with Bodhisattvas. During these long kalpas, all the Buddhas who appeared in the world, I have personally approached, served, and made offerings to. Those Tathagatas each expounded the Sutras (Buddhist scriptures) through different approaches. I followed their teachings, practiced diligently, and remembered them without forgetting, thus continuously expanding this liberation. Therefore, I am able to understand various Sutras, attain various meritorious bodies, gain various gates of liberation, see various seas of the three times (past, present, future), reach various Buddha-field seas, witness various attainments of perfect enlightenment, enter various assemblies of Buddhas, make various Bodhisattva vows, practice various Bodhisattva conducts, and fulfill various Bodhisattva liberations. Yet, I still cannot fully understand the Universal Worthy (Samantabhadra) liberation achieved by Bodhisattvas. Why? Because the supernatural realms of the Universal Worthy liberation attained by Bodhisattvas are like the vast emptiness, like the names of sentient beings, like the seas of the three times, like the seas of the ten directions, like the sea of the Dharma realm, immeasurable, boundless, and without limit. Good man! You should know that the Dharma gate of the Universal Worthy liberation attained by Bodhisattvas is equal to the realms of all Tathagatas. Good man!
！我于爾所佛剎極微塵數劫觀菩薩身所有境界無有厭足，如多欲人男女集會更相染愛，于唸唸中起于無量妄想思覺，隨彼境轉無有盡極。我亦如是，于爾所劫觀菩薩身，一一毛孔唸唸悉見無量無邊廣大世界種種生起、種種安立、種種莊嚴、種種形狀、種種依住、種種份量、種種時劫、種種際畔、種種山海、種種大地、種種云覆、種種名字、種種佛出興、種種菩提場、現種種大神通於種種大眾會、演種種修多羅、立種種諸乘教、開種種方便門、放種種光明輪、嚴種種佛世界、設種種灌頂法。又于菩薩一一毛孔于唸唸中常見十方無邊佛海，坐種種道場、現種種神變、轉種種法輪、說種種修多羅，次第相續恒不斷絕。又于菩薩一一毛孔唸唸常見十方一切諸眾生海，種種住處、種種形貌、種種威儀、種種作業、種種根器、種種心量。又于菩薩一一毛孔悉見三世諸菩薩海無量無邊諸行門、無量無邊大愿海、無量無邊菩薩地、無量無邊波羅蜜、無量無邊本生事、無量無邊嚴剎行、無量無邊大慈門、無量無邊大悲云、無量無邊精進海、無量無邊大喜心，唸唸攝取無邊眾生方便調伏，皆令成熟。
「善男子！我于爾所佛剎極微塵數劫，唸唸如是觀于菩薩一一毛孔所有境界，已所經處更不重經；已所見處更不重見；已所聞處更不重
【現代漢語翻譯】 現代漢語譯本：我以如來佛土微塵數劫的時間觀察菩薩的境界，沒有絲毫厭倦。就像貪慾之人男女之間互相愛戀，在每一個念頭中產生無量虛妄的思緒和感覺，隨著外境的變遷而無止境。我也是如此，在如此漫長的時間裡觀察菩薩的身軀，在每一個毛孔中，每一個念頭都看到無量無邊廣大的世界，種種的生起、種種的安立、種種的莊嚴、種種的形狀、種種的依處、種種的份量、種種的時劫、種種的邊際、種種的山海、種種的大地、種種的雲層覆蓋、種種的名字、種種的佛陀出現、種種的菩提道場，在各種大眾集會中展現各種大神通，演說各種修多羅（佛經），建立各種乘教，開啟各種方便之門，放出各種光明輪，莊嚴各種佛世界，設立各種灌頂之法。而且，在菩薩的每一個毛孔中，每一個念頭都常見到十方無邊的佛海，坐在各種道場，展現各種神變，轉動各種法輪，宣說各種修多羅，次第相續，恒常不斷。而且，在菩薩的每一個毛孔中，每一個念頭都常見到十方一切眾生海，種種的住處、種種的形貌、種種的威儀、種種的作業、種種的根器、種種的心量。而且，在菩薩的每一個毛孔中，都看到三世諸菩薩海，無量無邊的修行法門、無量無邊的大愿海、無量無邊的菩薩地、無量無邊的波羅蜜（到彼岸的方法）、無量無邊的本生事蹟、無量無邊的莊嚴佛土的修行、無量無邊的大慈之門、無量無邊的大悲之云、無量無邊的精進之海、無量無邊的大喜之心，每一個念頭都攝取無邊的眾生，方便調伏，使他們都得以成熟。 善男子！我以如來佛土微塵數劫的時間，每一個念頭都如此觀察菩薩每一個毛孔的境界，已經經歷過的地方不再重複經歷；已經看到的地方不再重複看到；已經聽到的地方不再重複聽到。
【English Translation】 English version: I have observed the realms of the Bodhisattva for as many kalpas as there are dust particles in a Buddha-field, without any sense of satiety. Just as a person with strong desires is mutually infatuated with a man or woman, giving rise to countless delusive thoughts and perceptions in each moment, and endlessly following the changes of the external world, so too have I, for such a long time, observed the body of the Bodhisattva. In each pore, in each moment, I see countless, boundless, vast worlds, with their various arising, various establishments, various adornments, various forms, various abodes, various measures, various kalpas, various boundaries, various mountains and seas, various lands, various cloud coverings, various names, various Buddhas appearing, various Bodhi-grounds, manifesting various great spiritual powers in various great assemblies, expounding various Sutras, establishing various vehicles of teachings, opening various expedient doors, emitting various light wheels, adorning various Buddha-worlds, and establishing various consecration methods. Moreover, in each pore of the Bodhisattva, in each moment, I constantly see the boundless oceans of Buddhas in the ten directions, sitting in various Bodhi-grounds, manifesting various spiritual transformations, turning various Dharma wheels, and expounding various Sutras, in a continuous and uninterrupted sequence. Furthermore, in each pore of the Bodhisattva, in each moment, I constantly see all the oceans of sentient beings in the ten directions, with their various abodes, various appearances, various demeanors, various actions, various capacities, and various states of mind. Moreover, in each pore of the Bodhisattva, I see the oceans of Bodhisattvas of the three times, with their countless, boundless practices, countless, boundless great vows, countless, boundless Bodhisattva stages, countless, boundless Paramitas (perfections), countless, boundless past lives, countless, boundless practices of adorning Buddha-lands, countless, boundless doors of great compassion, countless, boundless clouds of great pity, countless, boundless oceans of diligence, and countless, boundless minds of great joy, in each moment embracing countless sentient beings, expediently subduing them, and causing them all to mature. Good man! For as many kalpas as there are dust particles in a Buddha-field, I have observed the realms of each pore of the Bodhisattva in this way, in each moment. The places I have already passed through, I do not pass through again; the places I have already seen, I do not see again; the places I have already heard, I do not hear again.
聞；已所得處更不重得；乃至見於悉達太子處於內宮，采女圍繞。我以解脫力，觀于菩薩一一毛孔，悉見三世一切法界無邊，境界深入無際。善男子！我唯得此觀察菩薩大三昧海微細境界解脫門，如諸菩薩摩訶薩能悉成就諸方便海等諸眾生，現隨類身普住一切眾生之前，隨諸眾生種種根性演說種種諸乘教法。一切毛孔悉能出生無量色相變化海云，知一切法本來清凈無性為性，知諸眾生同於虛空無相為相，住無分別究竟解脫，現無中邊廣大境界；知佛神力畢竟如如，能隨大愿普現神變，一念能入廣大法界，令一切法自在隨轉；得一切法普遍智門，悉能遊戲諸菩薩地，遠離一切煩惱結使，獲得清凈圓滿智通；知諸眾生究竟寂滅，普隨現身皆令歡喜，與諸菩薩平等一緣，常共集會不相舍離。得大神通究竟不退，自在遊行一切世界，隨諸眾生現成正覺，普坐一切道場眾會，普隨諸趣而現受生。乘不退輪，行菩薩行，見聞獲益，如藥樹王，滿眾生心，如如意寶，一音普演，咸令歡喜。于大智地，安立諸法，智幻神通，遍周法界，如是菩薩行智功德，而我云何能知、能說？」
爾時，釋女瞿波告善財言：「善男子！此世界中有大摩尼毗盧遮那寶蓮華藏師子之座，佛母摩耶而坐其上，汝詣彼問菩薩云何修菩薩行，于諸世間無所
【現代漢語翻譯】 現代漢語譯本：我聽聞，已經得到的境界不會再次得到；乃至我見到悉達太子（Siddhartha，釋迦牟尼佛的俗名）身處內宮，被眾多采女圍繞。我以解脫的力量，觀察菩薩的每一個毛孔，都能看到三世一切法界無邊無際，境界深邃無垠。善男子！我僅僅獲得了這種觀察菩薩大三昧海（Samadhi，禪定）微細境界的解脫門，就像諸位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）能夠完全成就各種方便法門，利益眾生，顯現各種身形，普遍地出現在一切眾生面前，根據眾生不同的根性，演說各種乘的教法。他們的一切毛孔都能生出無量色相變化的海云，知道一切法的本性是清凈無性的，知道一切眾生如同虛空一樣無相，安住于無分別的究竟解脫，顯現無邊無際的廣大境界；知道佛的神力畢竟如如不動，能夠隨著大愿普遍顯現神通變化，一念之間就能進入廣大的法界，使一切法自在運轉；獲得一切法普遍的智慧之門，能夠自在地遊歷各個菩薩的階位，遠離一切煩惱的束縛，獲得清凈圓滿的智慧神通；知道一切眾生最終都會寂滅，普遍地顯現身形使他們歡喜，與諸菩薩平等一心，常常不相舍離。獲得大神通，最終不會退轉，自在地遍佈一切世界，隨著眾生顯現成正覺，普遍地坐在一切道場法會，普遍地隨著各種趣向而顯現受生。他們乘坐不退轉的法輪，行菩薩之道，見聞者都能獲得利益，如同藥樹之王，滿足眾生的心願，如同如意寶珠，一音演說，使一切眾生都感到歡喜。在大智慧的境界中，安立一切法，智慧幻化神通，遍佈整個法界，像這樣的菩薩的修行智慧功德，我又怎麼能夠知道、能夠說盡呢？ 當時，釋女瞿波（Gopa，釋迦牟尼佛的妻子）告訴善財（Sudhana，求道者）說：『善男子！這個世界中有一座巨大的摩尼毗盧遮那寶蓮華藏師子之座（Mani Vairocana Lotus Lion Throne，以摩尼寶裝飾的毗盧遮那佛的蓮花獅子座），佛母摩耶（Maya，釋迦牟尼佛的生母）坐在上面，你到那裡去請教菩薩如何修行菩薩道，在世間沒有任何執著。』
【English Translation】 English version: I heard that what has been attained is not attained again; even seeing Prince Siddhartha (Siddhartha, the secular name of Sakyamuni Buddha) in the inner palace, surrounded by palace women. With the power of liberation, I observe each pore of the Bodhisattva, and I see all the boundless realms of the Dharma in the three times, the realm is profound and limitless. Good man! I have only attained this gate of liberation of observing the subtle realm of the Bodhisattva's great Samadhi (Samadhi, meditative concentration), just as the Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas) are able to fully accomplish all expedient means, benefit sentient beings, manifest various forms, universally appear before all sentient beings, and according to the different roots of sentient beings, expound the teachings of various vehicles. All their pores can give rise to immeasurable clouds of color and transformation, knowing that the nature of all dharmas is pure and without nature, knowing that all sentient beings are like space, without form, abiding in the ultimate liberation of non-discrimination, manifesting boundless and vast realms; knowing that the Buddha's divine power is ultimately unmoving, able to universally manifest miraculous transformations according to great vows, in a single thought able to enter the vast Dharma realm, causing all dharmas to freely revolve; attaining the universal wisdom gate of all dharmas, able to freely roam the various Bodhisattva stages, far from all afflictions and fetters, attaining pure and perfect wisdom and spiritual powers; knowing that all sentient beings will ultimately attain quiescence, universally manifesting forms to make them happy, being of one mind with all Bodhisattvas, and always not separating from each other. They attain great spiritual powers, ultimately not regressing, freely pervading all worlds, manifesting enlightenment according to sentient beings, universally sitting in all Dharma assemblies, universally manifesting birth according to various destinies. They ride the wheel of non-regression, practice the Bodhisattva path, those who see and hear gain benefits, like the king of medicinal trees, fulfilling the wishes of sentient beings, like the wish-fulfilling jewel, with one sound universally expounding, making all sentient beings happy. In the realm of great wisdom, they establish all dharmas, wisdom and illusory spiritual powers pervade the entire Dharma realm, such are the merits of the Bodhisattva's practice and wisdom, how can I know or speak of them? At that time, the Shakya woman Gopa (Gopa, the wife of Sakyamuni Buddha) said to Sudhana (Sudhana, a seeker of the Way): 'Good man! In this world, there is a great Mani Vairocana Lotus Lion Throne (Mani Vairocana Lotus Lion Throne, a lotus lion throne of Vairocana Buddha decorated with mani jewels), the Buddha mother Maya (Maya, the birth mother of Sakyamuni Buddha) is sitting on it, you go there and ask the Bodhisattva how to practice the Bodhisattva path, without any attachment in the world.'
染著？菩薩云何得自在力，于諸法中遠離塵垢？菩薩云何得信樂力，供事諸佛恒無懈息？菩薩云何得勇進力，成就一切菩薩事業？菩薩云何得凈智力，遠離一切煩惱障礙？菩薩云何得深解力，有所聞法自然開悟？菩薩云何得現前力，成就菩薩觀察智慧？菩薩云何得周遍力，普詣一切諸如來所？菩薩云何得弘誓力，普攝一切諸眾生界？菩薩云何得不退力，盡未來劫修菩薩行？菩薩云何得觀察力，悉見諸法無有掛礙？菩薩云何入緣起智，見一切法悉無有我？菩薩云何得隨順智，善解一切世、出世法？菩薩云何得微細智，善能觀察諸法體性？菩薩云何得神通智，能為眾生說諸秘密？菩薩云何發起大愿，增長一切眾生善根常無休息？菩薩云何親近承事諸佛菩薩及以一切聲聞、獨覺恒不斷絕？」
爾時，釋女瞿波欲重宣說此解脫門義，承佛威力，向善財童子而說偈言：
「若有眾生見菩薩， 修集種種菩提行， 起于不善及善心， 悉皆攝取令饒益。 往昔百剎極微數， 倍是塵數復有劫， 名為平等凈莊嚴， 剎名最勝須彌光。 彼劫有佛出興世， 三十六億那由他， 最後出現天人師， 號正法幢為世燈。 爾時彼佛涅槃后， 有王名智威德山， 自在統領閻浮提， 力能摧伏諸怨
{ "translations": [ "現代漢語譯本：染著（執著）？菩薩如何獲得自在力，在一切法中遠離塵垢？菩薩如何獲得信樂力，供養諸佛恒常不懈？菩薩如何獲得勇進力，成就一切菩薩事業？菩薩如何獲得凈智力，遠離一切煩惱障礙？菩薩如何獲得深解力，聽到任何佛法都能自然開悟？菩薩如何獲得現前力，成就菩薩的觀察智慧？菩薩如何獲得周遍力，普遍到達一切如來之處？菩薩如何獲得弘誓力，普遍攝受一切眾生界？菩薩如何獲得不退力，在未來無盡的劫數中修菩薩行？菩薩如何獲得觀察力，完全明見一切法而無任何障礙？菩薩如何進入緣起智，見到一切法都沒有我？菩薩如何獲得隨順智，善於理解一切世間和出世間法？菩薩如何獲得微細智，善於觀察諸法的體性？菩薩如何獲得神通智，能夠為眾生宣說各種秘密？菩薩如何發起大愿，增長一切眾生的善根而永不停止？菩薩如何親近承事諸佛菩薩以及一切聲聞（聽聞佛法而悟道者）、獨覺（不依師教，獨自悟道者）而恒常不斷絕？」 , "當時，釋女瞿波爲了再次宣說這解脫門的意義，承佛的威神之力，向善財童子說了偈頌：", "『如果眾生見到菩薩，修習種種菩提行，生起不善或善的心念，菩薩都會攝取他們，使他們得到利益。", "在過去，有百剎（佛土）的極微塵數，再乘以塵數，又有劫數，名為平等凈莊嚴，剎名為最勝須彌光（佛土名）。", "那個劫數有佛出世，有三十六億那由他（數量單位）那麼多，最後出現的天人師，號為正法幢（佛號），是世間的明燈。", "當時，那位佛涅槃后，有一位國王名叫智威德山，自在地統治著閻浮提（我們所居住的世界），他的力量能夠摧伏一切怨敵。" ], "english_translations": [ "English version: 'Attachment? How does a Bodhisattva obtain the power of self-mastery, being free from defilement in all dharmas? How does a Bodhisattva obtain the power of faith and joy, serving all Buddhas without ceasing? How does a Bodhisattva obtain the power of vigor, accomplishing all Bodhisattva activities? How does a Bodhisattva obtain the power of pure wisdom, being free from all afflictions and hindrances? How does a Bodhisattva obtain the power of profound understanding, naturally awakening upon hearing any dharma? How does a Bodhisattva obtain the power of presence, accomplishing the Bodhisattva's wisdom of observation? How does a Bodhisattva obtain the power of pervasiveness, universally reaching all Tathagatas? How does a Bodhisattva obtain the power of great vows, universally embracing all realms of sentient beings? How does a Bodhisattva obtain the power of non-retrogression, cultivating Bodhisattva practices throughout future eons? How does a Bodhisattva obtain the power of observation, fully seeing all dharmas without any obstruction? How does a Bodhisattva enter the wisdom of dependent origination, seeing that all dharmas are without self? How does a Bodhisattva obtain the wisdom of accordance, skillfully understanding all worldly and transcendental dharmas? How does a Bodhisattva obtain subtle wisdom, skillfully observing the nature of all dharmas? How does a Bodhisattva obtain the wisdom of supernormal powers, being able to reveal secrets to sentient beings? How does a Bodhisattva initiate great vows, increasing the roots of goodness of all sentient beings without ever resting? How does a Bodhisattva closely attend to and serve all Buddhas, Bodhisattvas, and all Shravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own) without interruption?'", "At that time, the Shakya maiden Gopa, wishing to further expound the meaning of this gate of liberation, by the power of the Buddha, spoke these verses to Sudhana:", "'If sentient beings see a Bodhisattva, cultivating various Bodhi practices, and generate unwholesome or wholesome thoughts, the Bodhisattva will embrace them all, bringing them benefit.", "In the past, there were as many fine dust particles as in a hundred Buddha lands, multiplied by the number of dust particles, and then by eons, named 'Equal Pure Adornment,' and the land was named 'Most Excellent Sumeru Light'.", "In that eon, there were Buddhas appearing in the world, thirty-six billion nayutas (a unit of large number), and the last to appear was the teacher of gods and humans, named 'Banner of the True Dharma,' a lamp for the world.", "At that time, after that Buddha entered Nirvana, there was a king named 'Wisdom Majestic Mountain,' who freely ruled Jambudvipa (the world we live in), and his power could subdue all enemies.'" ] }
敵。 時王具有五百子， 端正勇健無能勝， 才智善巧悉過人， 眾生瞻仰無厭足。 其王及子心清凈， 深於佛法生信心， 受持守護及修行， 勇猛精進恒無退。 彼時太子名焰光， 具相莊嚴三十二， 離垢功德皆圓滿， 善能饒益諸群生。 將其眷屬五百億， 聞法出家行學道， 皆修梵行共精勤， 勇猛護持于佛法。 時有王都名智樹， 具足千億城圍繞， 林名寂靜大吉祥， 寶樹莊嚴皆勝妙。 焰光佛子住其中， 為眾弘宣佛正法， 辯才智慧無窮盡， 令其聞者除煩惱。 菩薩有時因乞食， 執持衣缽入王城， 威儀寂靜步安詳， 諦視正觀心不亂。 時彼城中有長者， 名為善稱歡喜幢， 我為童女在居家， 名凈日光端嚴相。 我時遙見此佛子， 念慧清凈常現前， 諸根調伏相端嚴， 所有威儀皆寂靜。 次行乞食至我門， 我見即時生愛染， 解身瓔珞莊嚴具， 歡喜並珠施缽中。 我時雖以染愛心， 供養焰光真佛子， 由是不經三惡趣， 常生天上及人間。 二百五十大劫中， 所生為女皆尊勝， 恒見焰光修學處， 具相莊嚴離垢身。 過彼二百五十劫， 次生善現母人
【現代漢語翻譯】 現代漢語譯本 當時有一位國王，他有五百個兒子，個個相貌端正、勇猛健壯、無人能勝，才智和技巧都超越常人，眾生瞻仰他們，沒有厭倦的時候。 這位國王和他的兒子們內心清凈，對佛法有很深的信心，受持、守護並修行佛法，勇猛精進，從不退縮。 當時，太子名叫焰光（Yan Guang），他具有三十二種殊勝的相貌，功德圓滿無瑕，善於饒益一切眾生。 他帶領著五百億眷屬，聽聞佛法后出家修行，都修持清凈的梵行，共同精進，勇猛地護持佛法。 當時有一個王都名叫智樹（Zhi Shu），周圍環繞著千億座城池，有一片林子名叫寂靜大吉祥（Ji Jing Da Ji Xiang），用寶樹裝飾得非常殊勝美妙。 焰光佛子住在那裡，為大眾弘揚佛陀的正法，他的辯才和智慧無窮無盡，使聽聞者消除煩惱。 菩薩有時爲了乞食，拿著衣缽進入王城，威儀寂靜，步伐安詳，專注地觀察，內心不散亂。 當時城中有一位長者，名叫善稱歡喜幢（Shan Cheng Huan Xi Chuang），我當時還是一個在家童女，名叫凈日光（Jing Ri Guang），相貌端莊美麗。 我當時遠遠地看見這位佛子，他的念慧清凈，常常顯現，諸根調伏，相貌端正，所有威儀都非常寂靜。 他隨後乞食來到我家門前，我看見他立刻生起了愛慕之心，解下身上的瓔珞和裝飾品，歡喜地連同珍珠一起放入他的缽中。 我當時雖然以愛染之心供養焰光真佛子，但因此沒有墮入三惡道，常常轉生在天上和人間。 在二百五十個大劫中，我所轉生的女子都非常尊貴殊勝，常常見到焰光修行的地方，他相貌莊嚴，身無垢染。 過了那二百五十個大劫，我接下來轉生為善現（Shan Xian）的母親。
【English Translation】 English version At that time, there was a king who had five hundred sons, all of whom were handsome, brave, and invincible. Their wisdom and skills surpassed ordinary people, and the people admired them without ever growing tired. The king and his sons were pure in heart, had deep faith in the Buddha's teachings, upheld, protected, and practiced the Dharma, and were courageous and diligent without ever retreating. At that time, the crown prince was named Yan Guang (Flame Light), possessing thirty-two auspicious marks, his merits were perfect and flawless, and he was skilled in benefiting all sentient beings. He led five hundred billion family members, who, after hearing the Dharma, left home to practice, all cultivating pure conduct, working diligently together, and courageously upholding the Dharma. At that time, there was a royal city named Zhi Shu (Wisdom Tree), surrounded by a billion cities, and a forest named Ji Jing Da Ji Xiang (Silent Great Auspiciousness), adorned with precious trees, which was extremely magnificent and wonderful. The Buddha's son, Yan Guang, lived there, propagating the Buddha's true Dharma to the masses. His eloquence and wisdom were boundless, enabling those who heard him to eliminate their afflictions. Sometimes, the Bodhisattva would enter the royal city with his robe and bowl to beg for alms. His demeanor was serene, his steps were peaceful, and he observed attentively with a focused mind. At that time, there was an elder in the city named Shan Cheng Huan Xi Chuang (Good Name Joy Banner). I was a young maiden at home, named Jing Ri Guang (Pure Sunlight), with a dignified and beautiful appearance. I saw this Buddha's son from afar. His mindfulness and wisdom were pure and constantly present. His senses were subdued, his appearance was dignified, and all his manners were very serene. He then came to my door to beg for alms. Upon seeing him, I immediately developed feelings of love and admiration. I took off my necklaces and ornaments and joyfully placed them, along with pearls, into his bowl. Although I offered to the true Buddha's son, Yan Guang, with a heart of attachment, I was not reborn in the three evil realms because of it, and was often reborn in the heavens and among humans. For two hundred and fifty great kalpas, the women I was reborn as were all noble and superior. I often saw the places where Yan Guang practiced, with his dignified appearance and unblemished body. After those two hundred and fifty great kalpas, I was then reborn as the mother of Shan Xian (Good Manifestation).
家， 身為童女相端嚴， 名妙吉祥具足艷。 見彼太子威德主， 而生尊重愛敬心， 愿得奉事共修行， 幸彼宿因蒙納受。 我于彼時隨太子， 同詣如來勝日身， 即發廣大菩提心， 供養聞法生歡喜。 彼劫所有佛興世， 六十千億那由他， 最後佛號解脫光， 次第我皆興供養。 于彼最後如來所， 獲得覺法清凈心， 觀諸法性無有生， 成就宿命除煩惱。 即得菩薩三昧海， 觀察微細解脫門， 一念能入於十方， 不可思議諸剎海。 普見一切諸世界， 或有雜穢或清凈， 于雜穢剎無憎惡， 于清凈剎不貪著。 悉見十方諸剎海， 一切世界菩提場， 如來遍坐放光明， 我於一念皆能了。 彼佛所有大眾海， 我於一念皆能入， 亦知彼眾所修行， 三昧解脫神通力。 彼眾所有廣大行， 諸地諸度諸方便， 及諸誓願海無涯， 我于唸唸皆深入。 我觀菩薩相好身， 一一毛孔神通事， 歷劫同修諸妙行， 求其邊際不可得。 一一毛孔所有剎， 不可言說無央數， 于中地水火風輪， 微細容持不相雜。 彼諸世界所安立， 形量名體皆不同， 剎中種種眾生身， 色相莊嚴亦無
【現代漢語翻譯】 現代漢語譯本 我，身為一個容貌端莊的童女，名字叫妙吉祥（Miao Ji Xiang），容顏艷麗。見到那位威德莊嚴的太子，心中生起尊重愛慕之心，希望能夠侍奉他一同修行，幸好前世的因緣蒙受他的接納。 那時我跟隨太子，一同前往如來（Tathagata）殊勝的處所，隨即發起了廣大的菩提心（Bodhi-citta），供養佛陀，聽聞佛法，心中充滿歡喜。 那個劫（kalpa）中，所有佛陀出世，共有六十千億那由他（nayuta，數量單位）之多，最後一位佛陀名為解（Jie），我依次都對他們進行了供養。 在那最後一位如來處，我獲得了覺悟之法的清凈心，觀察到諸法（dharma）的本性是無生的，成就了宿命通（purva-nivasânusmriti-jnana），消除了煩惱。 我立即獲得了菩薩三昧海（Bodhisattva-samadhi-sagara），觀察到微細的解脫之門，一念之間就能進入十方（das-disah）不可思議的諸佛剎海（buddha-ksetra-sagara）。 普遍見到一切諸世界，有的雜穢，有的清凈，對於雜穢的佛剎沒有憎惡，對於清凈的佛剎也不貪著。 我能看到十方一切佛剎海，一切世界的菩提道場（bodhimanda），如來遍坐其中，放出光明，我一念之間都能明瞭。 那些佛陀所有的大眾海會，我一念之間都能進入，也知道他們所修行的三昧（samadhi）、解脫（vimoksha）、神通力（abhijna）。 那些大眾所修的廣大行，諸地（bhumi）、諸度（paramita）、諸方便（upaya），以及無邊的誓願海，我念念都能深入其中。 我觀察菩薩的相好之身，每一個毛孔的神通事蹟，經歷無數劫一同修習的種種妙行，想要探求它們的邊際是不可得的。 每一個毛孔所含的佛剎，都是不可言說、無量無邊的，其中地、水、火、風四大元素，微細地容納而不相混雜。 那些世界所安立的，形狀、大小、名稱、本體都各不相同，佛剎中種種眾生的身體，顏色、相貌、莊嚴也各不相同。
【English Translation】 English version I, as a maiden with a dignified appearance, was named Miao Ji Xiang (Wonderful Auspiciousness), possessing a beautiful countenance. Upon seeing that majestic prince, I developed a heart of respect and love, wishing to serve him and practice together. Fortunately, due to past karmic connections, I was accepted by him. At that time, I followed the prince and went together to the sublime presence of the Tathagata (Thus Gone One), and immediately generated the vast Bodhi-citta (mind of enlightenment), making offerings to the Buddha, listening to the Dharma (teachings), and filled with joy. In that kalpa (eon), all the Buddhas appeared in the world, totaling sixty trillion nayutas (a unit of large number). The last Buddha was named Jie (Liberation), and I made offerings to each of them in turn. At the place of that last Tathagata, I obtained a pure mind of the awakened Dharma, observed that the nature of all dharmas (phenomena) is unborn, achieved purva-nivasânusmriti-jnana (knowledge of past lives), and eliminated afflictions. I immediately attained the Bodhisattva-samadhi-sagara (ocean of Bodhisattva concentration), observed the subtle gates of liberation, and in a single thought, I could enter the immeasurable Buddha-ksetra-sagara (oceans of Buddha-fields) of the ten directions (das-disah). I universally saw all the worlds, some defiled and some pure. I had no aversion to the defiled Buddha-fields, nor did I cling to the pure ones. I could see all the Buddha-ksetra-sagara of the ten directions, the bodhimanda (places of enlightenment) of all the worlds, where the Tathagatas were seated, emitting light. I could understand all of this in a single thought. I could enter the great assemblies of all those Buddhas in a single thought, and I also knew their practices of samadhi (concentration), vimoksha (liberation), and abhijna (supernatural powers). The vast practices of those assemblies, the bhumi (stages), paramita (perfections), upaya (skillful means), and the boundless oceans of vows, I could deeply penetrate them in every thought. I observed the auspicious bodies of the Bodhisattvas, the miraculous deeds of each pore, and the various wonderful practices cultivated together over countless kalpas. Seeking their limits was impossible. The Buddha-fields contained within each pore were inexpressible and countless. Within them, the four great elements of earth, water, fire, and wind were subtly contained without mixing. The worlds established there had different shapes, sizes, names, and essences. The bodies of the various beings in the Buddha-fields, their colors, appearances, and adornments were also different.
量。 我又以此解脫力， 盡見十方諸剎海， 諸佛現化滿其中， 調伏一切眾生界。 雖于無量劫修行， 見彼諸佛神通力， 猶不能知此菩薩， 身心及智所行道。」
爾時善財童子聞是法已，頂禮瞿波，繞百千匝，慇勤瞻仰，戀慕一心，辭退而去。
大方廣佛華嚴經卷第二十九 大正藏第 10 冊 No. 0293 大方廣佛華嚴經
大方廣佛華嚴經卷第三十
罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品
爾時，善財童子一心欲往親近佛母摩耶夫人，即時獲得微細觀察諸佛境界無邊正智。作如是念：「我當云何方便得見此善知識？此善知識遠離世間，住無所住，超過六處，離一切著，不染欲泥，住無礙道，知如實行，具凈法身；以如幻業而現化身，以如幻智觀察世間，以如幻愿而現色身，以佛威力加持自身。此善知識隨意生身；此善知識無生滅身、無來去身、非虛實身、不變壞身、無起盡身、不思議身、所有諸相皆一相身、遠離二邊住解脫身、無依處身、無窮盡身、如影普現無分別身、如夢所見離尋伺身、如鏡中像不出入身、普於十方而化現身、住於三世無變異身、非身心身、無差別身，此善知識所行無礙，猶如虛空，超諸世間一切眼境，唯
【現代漢語翻譯】 現代漢語譯本 我又以這種解脫的力量，能夠完全見到十方世界的所有佛剎，諸佛在那裡顯現化身，充滿其中，調伏一切眾生。雖然經過無量劫的修行，見到那些諸佛的神通力量，仍然不能瞭解這位菩薩的身心和智慧所行之道。」 這時，善財童子聽聞這些佛法后，頂禮瞿波（Gopa），繞行百千圈，恭敬地瞻仰，心中充滿戀慕，一心不捨，然後告辭離去。
《大方廣佛華嚴經》卷第二十九 大正藏第 10 冊 No. 0293 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第三十
罽賓國（Kashmir）三藏般若（Prajna）奉詔翻譯《入不思議解脫境界普賢行愿品》
這時，善財童子一心想要去親近佛母摩耶夫人（Maya），立刻獲得了能夠細微觀察諸佛境界的無邊正智。他這樣想：『我應當用什麼方法才能見到這位善知識呢？這位善知識遠離世俗，安住于無所住的境界，超越了六根（眼、耳、鼻、舌、身、意），遠離一切執著，不被慾望的泥淖所污染，安住在無礙的道路上，知道如實修行，具足清凈的法身；以如幻的業力而顯現化身，以如幻的智慧觀察世間，以如幻的願力而顯現色身，以佛的威力加持自身。這位善知識可以隨意化生；這位善知識沒有生滅之身、沒有來去之身、不是虛幻也不是真實之身、是不變壞之身、沒有起始和終結之身、是不可思議之身、所有諸相都是一相之身、遠離二邊安住于解脫之身、沒有依靠之處之身、是無窮無盡之身、如影子般普遍顯現而沒有分別之身、如夢中所見而遠離尋伺之身、如鏡中影像般不出不入之身、普遍在十方世界化現之身、安住於三世而沒有變異之身、不是身也不是心之身、沒有差別之身。這位善知識所行無礙，猶如虛空，超越了世間一切眼見的境界，只有』
【English Translation】 English version Again, with this power of liberation, I can fully see the ocean of all Buddha-lands in the ten directions. Buddhas manifest their transformations there, filling them, and subduing all realms of sentient beings. Although I have practiced for countless eons, seeing the supernatural powers of those Buddhas, I still cannot know the path of this Bodhisattva's mind, body, and wisdom.』 At that time, Sudhana, having heard this Dharma, bowed his head to Gopa, circumambulated him hundreds of thousands of times, respectfully gazed upon him, filled with longing and devotion, and then took his leave.
The Avatamsaka Sutra, Volume 29 Taisho Tripitaka Volume 10, No. 0293, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 30
Translated by Tripitaka Prajna of Kashmir under Imperial Decree, Chapter on the Inconceivable Realm of Liberation and the Vows and Practices of Samantabhadra
At that time, Sudhana, with his mind set on approaching the Buddha-mother Maya, immediately attained the boundless right wisdom of subtle observation of the realms of all Buddhas. He thought thus: 『What means should I use to see this good teacher? This good teacher is far from the world, dwells in the non-dwelling, transcends the six senses (eye, ear, nose, tongue, body, and mind), is free from all attachments, is not stained by the mud of desire, dwells on the unobstructed path, knows the true practice, possesses a pure Dharma body; manifests transformation bodies through illusory karma, observes the world with illusory wisdom, manifests physical bodies through illusory vows, and is blessed by the power of the Buddhas. This good teacher can manifest bodies at will; this good teacher has no birth or death body, no coming or going body, is neither a false nor a real body, is an indestructible body, has no beginning or end body, is an inconceivable body, all forms are one form, dwells in liberation free from the two extremes, has no place of reliance, is an inexhaustible body, manifests universally like a shadow without discrimination, is like what is seen in a dream and free from seeking and pondering, is like an image in a mirror that neither enters nor exits, manifests transformations universally in the ten directions, dwells in the three times without change, is neither a body nor a mind, is a body without difference. This good teacher's actions are unobstructed, like space, transcending all worldly sights, only』
是普賢凈目所見。如是之人，我今云何而得親近，承事供養，令生歡喜？與其同住，觀其狀貌？處其眾會，聽其音聲？思其語言，受其教誨？」
善財童子作是念時，有主城神名曰寶眼。無量城神眷屬圍繞，于虛空中而現其身，種種瓔珞以為莊嚴；各現無量殊異色身，手持無量諸天寶華，以恭敬心散善財上，作如是言：「善男子！汝應善巧守護心城，謂不貪一切生死境界；應莊嚴心城，謂觀察趣求如來十力；應凈治心城，謂畢竟遠離慳嫉諂誑；應清涼心城，謂思惟一切諸法實性；應增長心城，謂以大精進成辨一切助道之法；應嚴飾心城，謂建立一切禪定解脫自在宮殿；應照耀心城，謂普入一切如來道場，聽受般若波羅蜜法；應增益心城，謂普能出生一切如來諸方便海；應堅固心城，謂恒勤修習增長普賢清凈行愿；應防護心城，謂常能御捍煩惱惡友一切魔軍；應廓徹心城，謂開引諸佛普智光明；應善補心城，謂受持諸佛甘露法雨；應扶助心城，謂深信一切佛功德海；應廣大心城，謂大慈遍及一切世間；應普覆心城，謂集眾善法以覆其上；應寬博心城，謂大悲哀愍一切眾生；應開闢心城，謂悉舍所有，隨應給施一切眾生；應密護心城，謂防諸生死惡欲境界，不令得入；應嚴肅心城，謂斷除一切諸不善法，流轉根本；
【現代漢語翻譯】 現代漢語譯本：這是普賢菩薩以清凈之眼所見到的境界。像這樣的人，我現在要如何才能親近他，承事供養他，使他歡喜呢？如何能與他同住，觀察他的容貌？如何能身處他的集會，聽聞他的聲音？如何能思索他的言語，接受他的教誨呢？ 善財童子這樣思量的時候，有一位主城神，名叫寶眼（意為珍貴的眼睛）。他被無數的城神眷屬圍繞著，在虛空中顯現出身形，用各種瓔珞來莊嚴自身；他們各自顯現出無數奇異的色身，手中拿著無數的天界寶花，以恭敬的心散在善財童子的身上，並這樣說道：『善男子！你應該善巧地守護你的心城，也就是不貪戀一切生死輪迴的境界；應該莊嚴你的心城，也就是觀察並追求如來的十種力量；應該凈化你的心城，也就是徹底遠離慳吝、嫉妒、諂媚和欺誑；應該清涼你的心城，也就是思惟一切諸法的真實本性；應該增長你的心城，也就是以大精進成就一切助道的法門；應該嚴飾你的心城，也就是建立一切禪定、解脫自在的宮殿；應該照耀你的心城，也就是普遍進入一切如來的道場，聽受般若波羅蜜的法；應該增益你的心城，也就是普遍能夠出生一切如來諸方便的海洋；應該堅固你的心城，也就是恒常勤奮地修習增長普賢菩薩的清凈行愿；應該防護你的心城，也就是常常能夠抵禦煩惱惡友和一切魔軍；應該廓徹你的心城，也就是開啟引導諸佛普遍智慧的光明；應該善補你的心城，也就是受持諸佛的甘露法雨；應該扶助你的心城，也就是深信一切佛的功德海洋；應該廣大你的心城，也就是以大慈心遍及一切世間；應該普覆你的心城，也就是聚集眾多的善法來覆蓋其上；應該寬博你的心城，也就是以大悲心哀憫一切眾生；應該開闢你的心城，也就是捨棄所有，隨應給予一切眾生；應該密護你的心城，也就是防止一切生死惡欲的境界，不讓它們進入；應該嚴肅你的心城，也就是斷除一切不善的法，以及流轉的根本；』
【English Translation】 English version: This is what is seen by the pure eyes of Samantabhadra (Universal Worthy). How can I now approach such a person, attend to them, make offerings to them, and cause them to be joyful? How can I dwell with them, observe their appearance? How can I be in their assembly, hear their voice? How can I contemplate their words, and receive their teachings? While Sudhana (Good Wealth) was thinking this, there was a city-ruling spirit named Bao Yan (Precious Eye). Surrounded by countless city-ruling spirit attendants, he manifested his body in the void, adorned with various ornaments; each manifested countless extraordinary forms, holding countless heavenly precious flowers in their hands, and with respectful hearts, they scattered them upon Sudhana, saying, 'Good man! You should skillfully guard your heart-city, which means not being greedy for all the realms of birth and death; you should adorn your heart-city, which means observing and seeking the ten powers of the Tathagata (Thus Come One); you should purify your heart-city, which means completely abandoning stinginess, jealousy, flattery, and deceit; you should cool your heart-city, which means contemplating the true nature of all dharmas (teachings); you should increase your heart-city, which means accomplishing all the aids to the path with great diligence; you should decorate your heart-city, which means establishing all the palaces of samadhi (meditative absorption), liberation, and freedom; you should illuminate your heart-city, which means universally entering all the bodhimandas (places of enlightenment) of the Tathagatas, and listening to the Dharma of Prajnaparamita (Perfection of Wisdom); you should augment your heart-city, which means being able to universally produce all the oceans of skillful means of the Tathagatas; you should strengthen your heart-city, which means constantly and diligently cultivating and increasing the pure vows and practices of Samantabhadra; you should protect your heart-city, which means always being able to resist the evil friends of afflictions and all the armies of Mara (demon); you should broaden your heart-city, which means opening and guiding the light of the universal wisdom of all Buddhas; you should mend your heart-city well, which means receiving the sweet dew of the Dharma of all Buddhas; you should support your heart-city, which means deeply believing in the ocean of merits of all Buddhas; you should expand your heart-city, which means extending great compassion to all the worlds; you should cover your heart-city, which means gathering many good dharmas to cover it; you should broaden your heart-city, which means having great compassion and pity for all sentient beings; you should open up your heart-city, which means giving up everything and giving to all sentient beings as appropriate; you should secretly protect your heart-city, which means preventing all the realms of evil desires of birth and death from entering; you should make your heart-city solemn, which means cutting off all unwholesome dharmas and the root of transmigration;'
應決定心城，謂集一切智助道之法，恒無退轉；應安立心城，謂正念三世一切如來圓滿境界；應瑩徹心城，謂明解一切如來法輪，修多羅中所有法門；應部分心城，謂普能曉示一切眾生，皆令得見薩婆若道；應住持心城，謂普攝一切三世如來諸大愿海；應令心城富實，謂積集一切周遍法界大福智聚；應令心城明瞭，謂普知眾生諸根樂欲煩惱等法；應令心城自在，謂普攝一切十方法界；應令心城清凈，謂正念一切諸佛如來；應知心城自性，謂知一切法皆無有性；應知心城如幻，謂以一切智了諸法性。
「善男子！菩薩摩訶薩若能如是凈修心城，則能積集一切善根，隨所修行，皆能證入。何以故？蠲除一切諸障難故，所謂：見佛障、聞法障、親近供養諸如來障、方便攝取諸眾生障、嚴凈種種佛國土障。善男子！菩薩摩訶薩以離如是諸障難故，若發希求善知識心，不用功力，則便得見，乃至究竟成一切智。」
爾時，有身眾神名蓮華吉祥、及妙華光明，無量百千諸身眾神前後圍繞；從道場出，住虛空中，于善財前，以妙音聲種種稱歎摩耶夫人。時，諸神眾各從耳珰，放無量色清凈眾寶焰網光明，放無量色眾寶香焰雲網光明，放無量色離垢清凈焰網光明，放無量色普能顯示眾生心性清凈光明，放無量色速疾增長愛
【現代漢語翻譯】 現代漢語譯本 應當堅定心城，這意味著彙集一切有助於獲得一切智慧的修行方法，並且永不退轉；應當安立心城，這意味著正念三世一切如來圓滿的境界；應當使心城清澈透亮，這意味著明瞭理解一切如來的法輪，以及《修多羅》（Sutra，佛經）中所有的法門；應當劃分心城，這意味著普遍地向一切眾生開示，使他們都能見到薩婆若道（Sarvajna，一切智之道）；應當住持心城，這意味著普遍地攝取一切三世如來的宏大愿海；應當使心城富足充實，這意味著積聚一切周遍法界的大福德和智慧；應當使心城明瞭，這意味著普遍地瞭解眾生的根性、喜好、煩惱等法；應當使心城自在，這意味著普遍地攝取一切十方法界；應當使心城清凈，這意味著正念一切諸佛如來；應當瞭解心城的自性，這意味著瞭解一切法都沒有自性；應當瞭解心城如幻，這意味著以一切智慧了知諸法的本性。 『善男子！菩薩摩訶薩如果能夠這樣清凈地修持心城，就能積聚一切善根，隨著所修行的，都能證入。為什麼呢？因為能夠去除一切障礙和困難，例如：見佛的障礙、聽法的障礙、親近供養諸如來的障礙、方便攝取諸眾生的障礙、莊嚴清凈種種佛國土的障礙。善男子！菩薩摩訶薩因為遠離了這些障礙和困難，如果發起希求善知識的心，不用費力，就能見到，乃至最終成就一切智慧。』 當時，有身眾神，名叫蓮華吉祥和妙華光明，無量百千的身眾神前後圍繞；從道場出來，住在虛空中，在善財童子面前，用美妙的聲音種種稱讚摩耶夫人（Maya，釋迦牟尼佛的生母）。當時，諸神眾各自從耳珰中，放出無量色彩的清凈眾寶焰網光明，放出無量色彩的眾寶香焰雲網光明，放出無量色彩的離垢清凈焰網光明，放出無量色彩的普遍顯示眾生心性清凈的光明，放出無量色彩的迅速增長愛
【English Translation】 English version One should establish a firm mind-city, which means gathering all the practices that aid in attaining all-wisdom, and never retreating; one should settle the mind-city, which means being mindful of the perfect realms of all Tathagatas (Buddhas) of the three times; one should make the mind-city clear and transparent, which means clearly understanding the Dharma wheel of all Tathagatas, and all the teachings within the Sutras; one should partition the mind-city, which means universally enlightening all sentient beings, enabling them to see the path of Sarvajna (all-knowing); one should maintain the mind-city, which means universally embracing the great ocean of vows of all Tathagatas of the three times; one should make the mind-city rich and substantial, which means accumulating all the great merits and wisdom that pervade the Dharma realm; one should make the mind-city clear, which means universally knowing the faculties, desires, afflictions, and other dharmas of sentient beings; one should make the mind-city free and at ease, which means universally embracing all the ten directions of the Dharma realm; one should make the mind-city pure, which means being mindful of all the Buddhas and Tathagatas; one should know the self-nature of the mind-city, which means knowing that all dharmas have no self-nature; one should know the mind-city as illusory, which means understanding the nature of all dharmas with all-wisdom. 'Good man! If a Bodhisattva Mahasattva can purify and cultivate the mind-city in this way, they can accumulate all good roots, and with whatever they practice, they can attain realization. Why is this so? Because they can remove all obstacles and difficulties, such as: the obstacle of seeing the Buddha, the obstacle of hearing the Dharma, the obstacle of being close to and making offerings to the Tathagatas, the obstacle of skillfully gathering sentient beings, and the obstacle of adorning and purifying various Buddha lands. Good man! Because a Bodhisattva Mahasattva is free from these obstacles and difficulties, if they generate a mind that seeks a good teacher, they will see them without effort, and eventually attain all-wisdom.' At that time, there were body-deities named Lotus Auspicious and Wonderful Flower Light, surrounded by countless hundreds of thousands of body-deities; they came out from the Bodhi-mandala (place of enlightenment), and stood in the empty space, in front of Sudhana, using wonderful voices to praise Maya (the mother of Shakyamuni Buddha) in various ways. At that time, each of the deities released from their earrings, immeasurable colors of pure jeweled flame-net light, immeasurable colors of jeweled incense flame-cloud net light, immeasurable colors of stainless pure flame-net light, immeasurable colors of light that universally reveal the pure nature of sentient beings' minds, and immeasurable colors of light that swiftly increase love
樂光明，放無量色能除熱惱清涼光明，放無量色能普顯示清凈光明，放無量色勇猛出現無著境界寶焰光明，放如是等種種眾色大光明網，普照無邊廣大佛剎，能令善財普見十方一切國土所有諸佛。其諸光明右繞世間，經一匝已，然後還來入善財頂，乃至遍入身諸毛孔，善財童子以得如是光明照故，即時獲得十種法眼；所謂：得凈光明眼，永離一切愚癡闇故；得無翳眼，能了一切眾生性故；得離垢眼，能觀一切法性門故；得凈慧眼，能觀一切佛剎性故；得毗盧遮那眼，能見如來凈法身故；得普光明眼，見佛平等不可思議妙色身故；得無礙光眼，觀察一切無邊剎海成壞相故；得普照明眼，見一切佛起大方便，轉正法輪，出生種種修多羅故；得普境界眼，見無量佛神通威德，調伏一切諸眾生故；得普見眼，觀察一切種種剎中，一切如來出興世故。
時有守護菩薩法堂羅剎鬼王，名曰妙眼，與其眷屬萬羅剎俱，于虛空中，以天拘蘇摩可愛妙華，及眾妙香散善財上。作如是言：
「善男子！菩薩具足成就十法，則得親近諸善知識。何等為十？所謂：離諸諂幻，其心質直，恒清凈故；離諸分別，大悲平等，普攝眾生故；覺法自性，知眾生性無真實故；知無去來，趣一切智心不退故；具信解力，普入一切佛道場故；得凈
【現代漢語翻譯】 現代漢語譯本：樂光明（指佛的光明），放出無量色彩，能夠消除熱惱，帶來清涼的光明；放出無量色彩，能夠普遍顯示清凈的光明；放出無量色彩，勇猛地顯現無執著境界的寶焰光明；放出像這樣種種色彩的大光明網，普遍照耀無邊廣大的佛剎，能夠讓善財（指善財童子）普遍見到十方一切國土所有的諸佛。這些光明右繞世間一週后，然後返回來進入善財的頭頂，乃至遍入身體的各個毛孔。善財童子因為得到這樣的光明照耀，立刻獲得了十種法眼；分別是：得到凈光明眼，永遠脫離一切愚癡黑暗的緣故；得到無翳眼，能夠了解一切眾生的本性的緣故；得到離垢眼，能夠觀察一切法性的門徑的緣故；得到凈慧眼，能夠觀察一切佛剎的本性的緣故；得到毗盧遮那眼（指佛的法身之眼），能夠見到如來清凈法身的緣故；得到普光明眼，見到佛平等不可思議的妙色身的緣故；得到無礙光眼，觀察一切無邊剎海成住壞空的相狀的緣故；得到普照明眼，見到一切佛發起大方便，轉動正法輪，出生種種修多羅（指佛經）的緣故；得到普境界眼，見到無量佛的神通威德，調伏一切眾生的緣故；得到普見眼，觀察一切種種剎土中，一切如來出世的緣故。 這時，有一位守護菩薩法堂的羅剎鬼王，名叫妙眼（指具有妙眼的羅剎），和他的眷屬一萬羅剎一起，在虛空中，用天拘蘇摩（指一種天上的花）可愛美妙的花，以及各種美妙的香散在善財的身上。並且這樣說道： 『善男子！菩薩如果具足成就十種法，就能親近諸善知識。哪十種呢？分別是：遠離一切諂媚虛偽，內心正直，恒常清凈的緣故；遠離一切分別，大悲平等，普遍攝受眾生的緣故；覺悟法的自性，知道眾生的本性沒有真實的緣故；知道沒有來去，趣向一切智慧的心不退轉的緣故；具足信解的力量，普遍進入一切佛的道場的緣故；得到清凈的'
【English Translation】 English version: The Light of Joy (referring to the Buddha's light), emits immeasurable colors, capable of dispelling heat and vexation, bringing cool and clear light; emits immeasurable colors, capable of universally displaying pure light; emits immeasurable colors, courageously manifesting the jewel-flame light of a non-attached realm; emits such a great network of light of various colors, universally illuminating boundless and vast Buddha-lands, enabling Sudhana (referring to the youth Sudhana) to universally see all the Buddhas in all the lands of the ten directions. These lights circled the world once, and then returned to enter Sudhana's crown, and even penetrated all the pores of his body. Because Sudhana received such light, he immediately obtained ten Dharma eyes; namely: obtaining the Pure Light Eye, forever departing from all ignorance and darkness; obtaining the Unobstructed Eye, capable of understanding the nature of all sentient beings; obtaining the Immaculate Eye, capable of observing the gateways to the nature of all dharmas; obtaining the Pure Wisdom Eye, capable of observing the nature of all Buddha-lands; obtaining the Vairocana Eye (referring to the eye of the Buddha's Dharma body), capable of seeing the pure Dharma body of the Tathagata; obtaining the Universal Light Eye, seeing the equal and inconceivable wondrous form body of the Buddha; obtaining the Unobstructed Light Eye, observing the phases of formation, existence, destruction, and emptiness of all boundless ocean-like lands; obtaining the Universal Illumination Eye, seeing all Buddhas initiating great skillful means, turning the wheel of the Dharma, and producing various Sutras (referring to Buddhist scriptures); obtaining the Universal Realm Eye, seeing the miraculous power and virtue of immeasurable Buddhas, subduing all sentient beings; obtaining the Universal Seeing Eye, observing all Tathagatas appearing in the world in all kinds of lands. At that time, there was a Rakshasa ghost king guarding the Bodhisattva's Dharma hall, named Wonderful Eye (referring to the Rakshasa with wonderful eyes), who, along with his retinue of ten thousand Rakshasas, in the empty space, scattered heavenly Kusuma (referring to a heavenly flower) lovely and wonderful flowers, and various wonderful fragrances upon Sudhana. And said thus: 'Good man! If a Bodhisattva fully accomplishes ten dharmas, then he can draw near to all good teachers. What are the ten? Namely: being free from all flattery and deceit, with a heart that is upright and constantly pure; being free from all discrimination, with great compassion and equality, universally embracing all sentient beings; awakening to the self-nature of dharmas, knowing that the nature of sentient beings is not real; knowing that there is no coming or going, with a mind that does not retreat from pursuing all wisdom; possessing the power of faith and understanding, universally entering all the Bodhimandas of the Buddhas; obtaining the pure'
慧眼，了一切法性無生故；住平等慈，普令眾生得勝義故；開智光明，能廓自心諸妄境故；作清涼云，灑甘露雨，滌煩惱故；作廣大眼，徹鑒諸法，心常隨順善知識故。若諸菩薩具足圓滿此十種法，則得親近諸善知識。
「複次，善男子！菩薩成就十種三昧，微細觀察則常現見諸善知識。何等為十？所謂：法空無盡清凈輪三昧；現見十方一切諸佛剎海三昧；于諸境界不捨離無缺減三昧；普見一切如來出現三昧；普集一切福智海藏三昧；心恒不捨諸善知識三昧；常念一切如來功德從善知識出現三昧；念常不捨諸善知識三昧；念常親近平等供養諸善知識三昧；于善知識方便行中，身無疲倦，心無厭足，離諸過失三昧。善男子！菩薩成就此十三昧，常得親近諸善知識。又得善知識常轉一切如來法輪三昧，得此三昧已，悉知諸佛體性平等，遍一切處，常得值遇諸善知識。」說是語時，善財童子仰視空中，而報之言：「善哉！善哉！汝為哀愍攝受我故，顯示種種巧方便門，令我得見真善知識。唯愿為我分別演說：我當云何而得往詣善知識所？於何方處城邑聚落求善知識？作何方便而得親近諸善知識？」
羅剎答言：「善男子！汝應謙下普禮十方，盡虛空際一切境界，求善知識；勇猛自在，遍游十方求善知識；起速疾
【現代漢語翻譯】 現代漢語譯本 以慧眼觀照，明瞭一切法的本性是無生的；安住于平等的慈悲，普遍令一切眾生獲得最殊勝的真諦；開啟智慧的光明，能夠廓清自己心中的各種虛妄境界；化作清涼的雲朵，灑落甘露般的法雨，洗滌眾生的煩惱；化作廣大的眼睛，徹底明鑑一切諸法，內心常常隨順善知識的教導。如果各位菩薩能夠圓滿具足這十種法，就能親近各位善知識。 『再者，善男子！菩薩成就十種三昧，通過細微的觀察就能常常見到各位善知識。這十種三昧是什麼呢？它們是：法空無盡清凈輪三昧；現見十方一切諸佛剎海三昧；在各種境界中不捨離、不缺減的三昧；普遍見到一切如來出現的三昧；普遍聚集一切福德智慧的寶藏三昧；內心恒常不捨離各位善知識的三昧；常常憶念一切如來的功德從善知識那裡出現的三昧；憶念常常不捨離各位善知識的三昧；憶念常常親近、平等供養各位善知識的三昧；在善知識的方便教化中，身體不感到疲倦，內心沒有厭足，遠離各種過失的三昧。善男子！菩薩成就這十種三昧，就能常常親近各位善知識。又能得到善知識常常轉動一切如來法輪的三昧，得到這種三昧后，就能完全瞭解諸佛的體性是平等的，遍佈一切處，常常能夠遇到各位善知識。』當說這些話的時候，善財童子仰望天空，回答說：『太好了！太好了！您爲了憐憫和攝受我，顯示各種巧妙的方便法門，使我能夠見到真正的善知識。我希望您能為我分別演說：我應當如何才能前往善知識那裡？在什麼地方的城邑聚落可以求得善知識？用什麼方法才能親近各位善知識？』 羅剎回答說：『善男子！你應該謙虛恭敬地禮拜十方，遍及虛空界的一切境界，去尋求善知識；應該勇猛自在，遍游十方去尋求善知識；應該發起迅速的行動
【English Translation】 English version With the eye of wisdom, one understands that the nature of all dharmas is unborn; abiding in equal compassion, universally enabling all sentient beings to attain the supreme truth; opening the light of wisdom, capable of clearing away all illusory realms in one's own mind; acting as cooling clouds, sprinkling the rain of nectar, washing away afflictions; acting as vast eyes, thoroughly discerning all dharmas, with the mind constantly following the guidance of virtuous teachers. If all Bodhisattvas fully possess these ten dharmas, they will be able to draw near to all virtuous teachers. 'Furthermore, good man! Bodhisattvas who have accomplished ten samadhis, through subtle observation, will constantly see all virtuous teachers. What are these ten? They are: the samadhi of the pure wheel of the endless emptiness of dharmas; the samadhi of seeing the ocean of all Buddha-lands in the ten directions; the samadhi of not abandoning or diminishing in any realm; the samadhi of universally seeing the appearance of all Tathagatas; the samadhi of universally gathering the treasury of all blessings and wisdom; the samadhi of the mind constantly not abandoning all virtuous teachers; the samadhi of constantly remembering that all the merits of the Tathagatas arise from virtuous teachers; the samadhi of constantly remembering not to abandon all virtuous teachers; the samadhi of constantly drawing near to and equally making offerings to all virtuous teachers; the samadhi of not feeling weary in body or satiated in mind, and being free from all faults, in the skillful practices of virtuous teachers. Good man! Bodhisattvas who have accomplished these ten samadhis will constantly be able to draw near to all virtuous teachers. They will also attain the samadhi of virtuous teachers constantly turning the Dharma wheel of all Tathagatas. Having attained this samadhi, they will fully understand that the nature of all Buddhas is equal, pervading all places, and they will constantly be able to encounter all virtuous teachers.' As these words were spoken, Sudhana looked up into the sky and replied, 'Excellent! Excellent! Because you have compassionately embraced me, you have revealed various skillful means, enabling me to see true virtuous teachers. I wish that you would explain to me in detail: How should I go to the virtuous teachers? In what cities and villages should I seek virtuous teachers? What methods should I use to draw near to all virtuous teachers?' The Rakshasa replied, 'Good man! You should humbly and respectfully bow to the ten directions, throughout all realms of the space, seeking virtuous teachers; you should be courageous and free, traveling throughout the ten directions seeking virtuous teachers; you should initiate swift action
心，起隨順心求善知識；觀察身心如影如夢求善知識。」
爾時，善財受羅剎教，隨順修行，即時睹見大寶蓮華從地涌出；金剛為莖，摩尼為葉，毗盧遮那寶王以為其臺，現眾生海摩尼寶王以為其藏，眾色寶香以為其須，無數寶網彌覆其上。于其臺上有一樓閣，名普納十方法界藏，種種奇妙以為嚴飾；金剛為地，千柱行列，一切皆以摩尼寶成，閻浮檀金以為其壁，眾寶瓔珞四面垂下，種種寶色大摩尼幢分佈行列，普遍莊嚴，無數妙寶階陛欄楯，周匝莊嚴。其樓閣中，有如意寶王蓮華之座，種種眾寶以為莊校，妙寶欄楯周匝圍繞，星宿幢摩尼王間列莊嚴，眾色寶衣內外敷設，寶帳寶網垂眾寶鈴以覆其上，眾寶繒幡處處垂下，微風吹動，光流響發；寶華幢中雨眾妙華，寶鈴鐸中出美音聲，寶戶牖間垂諸瓔珞，摩尼身中流出香水；毗盧遮那寶象，口中出蓮華網；眾色金剛寶師子，口吐妙香云；梵天形像眾妙寶輪，出隨樂音，演大慈教；金剛寶鈴，出諸菩薩大愿之音；寶月幢中，出佛化形，相續不斷；凈藏寶王，現三世佛受生次第；日藏摩尼放大光明，遍照十方一切佛剎；普光照耀摩尼寶王，放一切佛圓滿光明；毗盧遮那摩尼寶王，興供養云，供養一切諸佛如來；如意珠王，唸唸示現普賢神變，充滿法界；須彌寶王出天
【現代漢語翻譯】 現代漢語譯本：心，要隨順自己的心去尋求善知識；觀察身心如同影子和夢幻一般去尋求善知識。 當時，善財童子接受羅剎的教導，依教奉行，立刻看見一朵巨大的寶蓮花從地裡涌出；金剛為莖，摩尼寶為葉，毗盧遮那寶王作為花臺，顯現眾生之海的摩尼寶王作為花藏，各種顏色的寶香作為花須，無數的寶網覆蓋在上面。在花臺上有一座樓閣，名為普納十方法界藏，用各種奇妙的寶物裝飾；金剛為地，千柱排列，一切都用摩尼寶製成，閻浮檀金作為墻壁，各種寶瓔珞四面垂下，各種寶色的大摩尼幢分佈排列，普遍莊嚴，無數美妙的寶階欄桿，周圍莊嚴。樓閣中，有如意寶王蓮花座，用各種寶物裝飾，美妙的寶欄桿周圍環繞，星宿幢摩尼王間隔排列莊嚴，各種顏色的寶衣內外鋪設，寶帳寶網垂掛著各種寶鈴覆蓋在上面，各種寶繒幡處處垂下，微風吹動，光芒流動，聲音發出；寶華幢中降下各種美妙的花朵，寶鈴鐸中發出美妙的聲音，寶戶牖間垂掛著各種瓔珞，摩尼身中流出香水；毗盧遮那寶象，口中吐出蓮花網；各種顏色的金剛寶獅子，口中吐出美妙的香云；梵天形象的各種美妙寶輪，發出隨樂之音，演說大慈教義；金剛寶鈴，發出諸菩薩大愿的聲音；寶月幢中，顯現佛的化身，相續不斷；凈藏寶王，顯現三世佛受生的次第；日藏摩尼放出大光明，遍照十方一切佛剎；普光照耀摩尼寶王，放出一切佛圓滿的光明；毗盧遮那摩尼寶王，興起供養云，供養一切諸佛如來；如意珠王，唸唸示現普賢菩薩的神變，充滿法界；須彌寶王發出天
【English Translation】 English version: 'The mind, should follow its own inclinations to seek good teachers; observe the body and mind as if they were shadows and dreams to seek good teachers.' At that time, Sudhana, receiving the Rakshasa's teachings, practiced accordingly, and immediately saw a great jeweled lotus flower emerge from the ground; vajra (diamond) was its stem, mani (jewel) was its leaves, Vairocana (the Illuminator) jewel king was its platform, manifesting the mani jewel king of the ocean of beings as its treasury, various colored jeweled fragrances as its stamens, and countless jeweled nets covering it. On the platform was a pavilion named 'Purna (Complete) Dharma Realm Treasury of the Ten Directions,' adorned with various wonders; vajra was the ground, with thousands of pillars in rows, all made of mani jewels, jambudana gold as the walls, various jeweled necklaces hanging down on all sides, various colored great mani banners distributed in rows, universally adorned, countless wonderful jeweled steps and railings, surrounding and adorning it. Inside the pavilion, there was a wish-fulfilling jewel king lotus seat, adorned with various jewels, wonderful jeweled railings surrounding it, star constellation banners and mani kings interspersed and adorned, various colored jeweled garments spread inside and out, jeweled canopies and nets hanging with various jeweled bells covering it, various jeweled streamers hanging everywhere, the gentle breeze blowing, light flowing and sounds arising; in the jeweled flower banners, various wonderful flowers rained down, from the jeweled bells came forth beautiful sounds, from the jeweled windows hung various necklaces, from the mani body flowed fragrant water; Vairocana jeweled elephant, from its mouth emitted a lotus net; various colored vajra jeweled lions, from their mouths emitted wonderful fragrant clouds; Brahma-shaped various wonderful jeweled wheels, emitted sounds of delight, expounding the great compassion teachings; vajra jeweled bells, emitted the sounds of the great vows of all Bodhisattvas; in the jeweled moon banner, appeared the transformations of the Buddha, continuously; Pure Treasury Jewel King, manifested the order of the births of the Buddhas of the three times; Sun Treasury Mani emitted great light, illuminating all Buddha lands in the ten directions; Universal Light Illuminating Mani Jewel King, emitted the perfect light of all Buddhas; Vairocana Mani Jewel King, raised clouds of offerings, offering to all Buddhas Tathagatas; Wish-fulfilling Pearl King, in every moment manifested the magical transformations of Samantabhadra, filling the Dharma Realm; Sumeru Jewel King emitted heavenly
宮殿，普現一切帝釋天眾變化身云，天諸采女種種妙音，歌贊如來不可思議微妙功德。
爾時，善財見如是座，復有無量不思議數寶莊嚴座，周匝圍繞，摩耶夫人在彼座上，遍於一切諸眾生前，現凈色身，所謂：超三界色身，已出一切諸有趣故；隨心樂色身，于諸世間無所著故；普周遍色身，等於一切眾生數故；廣大力色身，令諸眾生具福德故；無等比色身，令諸眾生滅倒見故；無量種色身，隨眾生心悉示現故；無邊相色身，普現調伏眾生相故；普對現色身，以大自在而示現故；化一切色身，隨其所應而現前故；恒示現色身，盡眾生界而無盡故；住安樂色身，親近見聞得安樂故；無斷盡色身，究竟普見如虛空故；大威德色身，滅除眾生虛妄法故；無去色身，於一切趣無所滅故；無來色身，于諸世間無所出故；不生色身，無生起故；不滅色身，常寂滅故；非實色身，得如實故；非虛色身，隨世現故；不動色身，生滅永離故；不壞色身，法性無壞故；無相色身，言語道斷故；一相色身，無相為相故；如像色身，隨心應現故；如幻色身，幻智所成故；如焰色身，唯想所持故；如影色身，隨愿現生故；如夢色身，隨心而現故；法界色身，性凈如空故；大悲色身，常護眾生故；無礙色身，遍周法界故；無邊色身，普凈眾生
【現代漢語翻譯】 現代漢語譯本：宮殿中，普遍顯現出一切帝釋天（Indra，天神之王）眾的變化身云，天上的眾多采女奏出各種美妙的音樂，歌頌讚嘆如來（Tathagata，佛的稱號）不可思議的微妙功德。 當時，善財童子見到這樣的寶座，還有無數不可思議的寶物莊嚴的寶座，周匝圍繞。摩耶夫人（Maya，釋迦牟尼佛的生母）在那些寶座上，在一切眾生面前，顯現清凈的色身，即：超越三界的色身，因為已經脫離一切諸趣（輪迴的六道）；隨心所欲的色身，在世間沒有任何執著；普遍周遍的色身，等同於一切眾生的數量；具有廣大力量的色身，使眾生具備福德；無與倫比的色身，使眾生滅除顛倒的見解；無量種的色身，隨著眾生的心意而示現；無邊相的色身，普遍示現調伏眾生的相貌；普遍對現的色身，以大自在而示現；化現一切的色身，隨著眾生所應而顯現；恒常示現的色身，窮盡眾生界而沒有窮盡；安住于安樂的色身，親近見聞就能得到安樂；沒有斷絕的色身，究竟普遍地見到如同虛空；具有大威德的色身，滅除眾生虛妄的法；沒有去的色身，在一切諸趣中沒有滅亡；沒有來的色身，在世間沒有出現；不生的色身，沒有生起；不滅的色身，常處於寂滅；非真實的色身，因為證得了如實；非虛假的色身，隨著世間而顯現；不動的色身，永遠脫離生滅；不壞的色身，因為法性沒有壞滅；無相的色身，言語道斷；一相的色身，以無相為相；如影像的色身，隨著心意而顯現；如幻化的色身，由幻智所成就；如火焰的色身，唯有想念所持；如影子的色身，隨著願力而顯現；如夢境的色身，隨著心意而顯現；法界的色身，自性清凈如同虛空；大悲的色身，常常守護眾生；無礙的色身，普遍周遍法界；無邊的色身，普遍清凈眾生。
【English Translation】 English version: In the palace, clouds of transformation bodies of all the Devas of Indra (King of the Gods) universally appeared, and heavenly maidens played various wonderful music, singing praises of the Tathagata's (Buddha's title) inconceivable and subtle merits. At that time, Sudhana (a seeker of enlightenment) saw such a seat, and there were also countless inconceivable jeweled seats, adorned and surrounding it. Maya (Buddha's mother) was on those seats, appearing before all sentient beings with a pure form, namely: a form that transcends the three realms, because it has already left all the realms of existence; a form that is according to one's mind, without any attachment in the world; a form that is universally pervasive, equal to the number of all sentient beings; a form with great power, enabling sentient beings to have merit; an incomparable form, enabling sentient beings to eliminate inverted views; a form of countless kinds, appearing according to the minds of sentient beings; a form with boundless characteristics, universally manifesting the aspects of taming sentient beings; a form that appears universally, manifesting with great freedom; a form that transforms into all, appearing according to what is appropriate for sentient beings; a form that is constantly manifested, exhausting the realms of sentient beings without end; a form that dwells in peace and joy, bringing peace and joy to those who are near to see and hear; a form that is not cut off, ultimately seeing universally like the void; a form with great power and virtue, eliminating the false dharmas of sentient beings; a form that does not go, not disappearing in all realms; a form that does not come, not appearing in the world; a form that is not born, without arising; a form that does not perish, always in stillness; a form that is not real, because it has attained reality; a form that is not false, appearing according to the world; a form that does not move, forever free from birth and death; a form that is not destroyed, because the nature of dharma is not destroyed; a form without characteristics, beyond the path of language; a form of one characteristic, taking no-characteristic as a characteristic; a form like an image, appearing according to the mind; a form like an illusion, accomplished by illusory wisdom; a form like a flame, held only by thought; a form like a shadow, appearing according to vows; a form like a dream, appearing according to the mind; a form of the dharma realm, with a nature as pure as the void; a form of great compassion, always protecting sentient beings; a form without obstruction, universally pervading the dharma realm; a form without boundaries, universally purifying sentient beings.
故；無量色身，超過言說故；無住色身，調伏眾生故；無依色身，愿度世間故；無處色身，恒化眾生故；無生色身，幻愿所成故；無勝色身，超諸世間故；如實色身，定心所現故；不生色身，隨眾生業而出現故；如意珠色身，普滿一切眾生愿故；無分別色身，但隨眾生心願起故；離分別色身，一切眾生不能知故；離虛妄色身，永離眾生虛假法故；恒無盡色身，盡諸眾生生死際故；清凈色身，同於如來無分別故。
善財童子見於摩耶夫人，如是所現一切色身，究竟非色，所有色相如影像故；究竟非受，世間諸受咸轉滅故；究竟非想，但隨眾生想所現故；究竟非行，依如幻業而成就故；究竟非識，菩薩愿智空無性故；一切世間語言斷故；滅除生死諸熱惱故；安住最勝寂滅身故。
爾時，善財童子復見摩耶夫人隨諸眾生心之所樂，自在普現如諸世間，或超世間種種女身。所謂：或現魔女身，或現他化天女身，或現化樂天女身，或現兜率天女身，或現夜摩天女身，或現忉利天女身，或現四王天女身，或現諸龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人女身；於一切處現如是等相似女身及超過身，饒益眾生。集一切智，行於平等檀波羅蜜，大悲普覆一切世間，出生如來無量功德；修習增長一切
【現代漢語翻譯】 現代漢語譯本：因此，（佛的色身）是無量的，超越了言語的描述；是無所住的，爲了調伏眾生；是無所依的，爲了發願度化世間；是無處不在的，恒常化導眾生；是無生的，由幻化願力所成就；是無上的，超越一切世間；是如實的，由禪定之心所顯現；是不生的，隨順眾生的業力而出現；是如意寶珠般的，能普遍滿足一切眾生的願望；是無分別的，只是隨順眾生的心願而生起；是遠離分別的，一切眾生都無法知曉；是遠離虛妄的，永遠脫離眾生的虛假之法；是恒常無盡的，窮盡一切眾生的生死輪迴；是清凈的，與如來無分別的境界相同。 善財童子見到摩耶夫人（Mayadevi，佛陀之母），她所顯現的一切色身，究竟來說並非真實的色身，所有的色相都如影像一般；究竟來說並非真實的感受，世間的一切感受都會消散滅亡；究竟來說並非真實的思緒，只是隨順眾生的想法而顯現；究竟來說並非真實的行，是依如幻的業力而成就；究竟來說並非真實的識，菩薩的愿智是空無自性的；一切世間的語言都無法描述；滅除了生死輪迴的種種熱惱；安住在最殊勝的寂滅之身。 這時，善財童子又見到摩耶夫人隨順一切眾生心中所喜愛的，自在地普遍顯現如世間或超越世間的種種女身。例如：有時顯現魔女身，有時顯現他化自在天女身，有時顯現化樂天女身，有時顯現兜率天女身，有時顯現夜摩天女身，有時顯現忉利天女身，有時顯現四王天女身，有時顯現諸龍、夜叉（Yaksa，一種守護神）、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種金翅鳥神）、緊那羅（Kinnara，一種半人半鳥的神）、摩睺羅伽（Mahoraga，一種大蟒神）、人、非人等女身；在一切地方顯現如此相似的女身以及超越的女身，饒益眾生。聚集一切智慧，行於平等的佈施波羅蜜（Dana Paramita，佈施的完美），以大悲心普遍覆蓋一切世間，出生如來無量的功德；修習增長一切
【English Translation】 English version: Therefore, (the Buddha's form body) is immeasurable, surpassing description; it is non-abiding, for the sake of taming sentient beings; it is without reliance, for the sake of vowing to liberate the world; it is omnipresent, constantly guiding sentient beings; it is unborn, accomplished by illusory vows; it is unsurpassed, transcending all worlds; it is real, manifested by the mind of samadhi; it is unproduced, appearing in accordance with the karma of sentient beings; it is like a wish-fulfilling jewel, universally fulfilling the wishes of all sentient beings; it is without discrimination, arising only in accordance with the wishes of sentient beings; it is free from discrimination, unknowable to all sentient beings; it is free from falsehood, forever detached from the false dharmas of sentient beings; it is eternally inexhaustible, exhausting the cycle of birth and death for all sentient beings; it is pure, identical to the non-discriminating realm of the Tathagata. Sudhana saw Mayadevi (the mother of the Buddha), and all the forms she manifested were ultimately not real forms, all appearances being like reflections; ultimately not real feelings, all worldly feelings being subject to cessation; ultimately not real thoughts, merely appearing in accordance with the thoughts of sentient beings; ultimately not real actions, accomplished by illusory karma; ultimately not real consciousness, the wisdom of the Bodhisattva's vows being empty of self-nature; all worldly language is cut off; the various afflictions of birth and death are extinguished; abiding in the most supreme body of quiescence. At that time, Sudhana also saw Mayadevi freely manifesting various female forms, both worldly and transcendent, according to the desires of all sentient beings. For example, sometimes she manifested as a demoness, sometimes as a Paranirmitavasavartin (a heavenly being of the highest realm) goddess, sometimes as a Nirmanarati (a heavenly being of the fifth realm) goddess, sometimes as a Tusita (a heavenly being of the fourth realm) goddess, sometimes as a Yama (a heavenly being of the third realm) goddess, sometimes as a Trayastrimsa (a heavenly being of the second realm) goddess, sometimes as a goddess of the Four Heavenly Kings, sometimes as a goddess of dragons, Yakshas (a type of guardian spirit), Gandharvas (celestial musicians), Asuras (a type of warring deity), Garudas (a type of bird-like deity), Kinnaras (a type of half-human, half-bird deity), Mahoragas (a type of serpent deity), humans, and non-humans; in all places, she manifested such similar and transcendent female forms, benefiting sentient beings. She gathered all wisdom, practiced the perfection of giving (Dana Paramita), with great compassion universally covering all worlds, giving rise to the immeasurable merits of the Tathagata; cultivating and increasing all
智智，觀察思惟諸法實性，獲深忍海，精勤速疾曾無懈息，恒轉清凈不退法輪；微細了知一切法性，住于平等三昧境界；得如來定圓滿光明，銷竭眾生煩惱巨海；善能了知一切佛法，恒以智慧觀法實相，見諸如來心無厭足，知三世佛出興次第，見佛三昧常現在前，普集無量諸清凈道，行於諸佛虛空境界，隨其心樂普攝眾生，種種方便教化成熟；入佛無量清凈法身，成就大愿，凈諸佛剎，究竟調伏一切眾生，心恒普入諸佛境界，出生一切菩薩神通；已得法身清凈無染，而恒示現無量色身；遊戲如來諸自在力，摧伏魔怨力，成就善根力，出生正法力，具足諸佛力，得諸菩薩自在之力，速疾增長一切智力；得佛智光普照一切，悉知無量眾生心海，根性慾解種種差別，其身充滿十方剎海，亦知諸剎成壞之相，以廣大眼見十方海；以周遍智知三世海；身普承事一切佛海；心恒納受一切法海；修習圓滿一切如來種種功德；隨順出生一切菩薩智慧助道，常樂觀察一切菩薩從初發心所有修行波羅蜜行；出生一切諸菩薩地，積集一切菩薩福聚，勇猛精進心無所畏，普遍成就一切菩薩菩提之道，恒勤守護一切眾生，常樂稱揚諸佛功德，光明普照一切世間，愿為一切菩薩之母。
爾時，善財童子見摩耶夫人遍一切處，現如是等閻浮提，
【現代漢語翻譯】 現代漢語譯本：智者啊，通過觀察和思考諸法的真實本性，獲得了深邃的忍辱智慧，精進勤勉，從不懈怠，恒常運轉清凈不退的法輪；細微地了知一切法的本性，安住于平等的禪定境界；獲得如來禪定的圓滿光明，消滅眾生煩惱的巨大海洋；善於了知一切佛法，恒常以智慧觀察法的真實相狀，見到諸如來心無厭足，知曉三世諸佛出世的次第，見到佛的禪定常在眼前顯現，普遍聚集無量清凈的道法，行於諸佛的虛空境界，隨順眾生的心願普遍攝受眾生，用種種方便教化使之成熟；進入佛的無量清凈法身，成就大愿，清凈諸佛的剎土，究竟調伏一切眾生，心恒常普遍進入諸佛的境界，出生一切菩薩的神通；已經獲得法身的清凈無染，而恒常示現無量的色身；運用如來的各種自在力量，摧伏魔的怨恨力量，成就善根的力量，出生正法的力量，具足諸佛的力量，獲得諸菩薩自在的力量，迅速增長一切智慧的力量；獲得佛的智慧光明普遍照耀一切，完全知曉無量眾生的心海，根基和理解的種種差別，其身充滿十方剎土的海洋，也知曉諸剎土成住壞空的相狀，以廣大的眼睛見到十方海洋；以周遍的智慧知曉三世的海洋；身體普遍承事一切佛的海洋；心恒常納受一切法的海洋；修習圓滿一切如來的種種功德；隨順出生一切菩薩的智慧助道，常樂觀察一切菩薩從最初發心所修行的波羅蜜行（到達彼岸的修行）；出生一切諸菩薩的階位，積聚一切菩薩的福德，勇猛精進，內心無所畏懼，普遍成就一切菩薩的菩提之道，恒常勤勉守護一切眾生，常樂稱揚諸佛的功德，光明普遍照耀一切世間，愿成為一切菩薩的母親。 爾時，善財童子見到摩耶夫人（釋迦牟尼佛的生母）遍佈一切處，顯現如此等等的閻浮提（我們所居住的這個世界）。
【English Translation】 English version: Wise one, through observing and contemplating the true nature of all dharmas, has attained the profound ocean of patience, diligently and tirelessly, constantly turning the pure and irreversible Dharma wheel; subtly understanding the nature of all dharmas, abiding in the realm of equal samadhi; obtaining the perfect light of the Tathagata's samadhi, extinguishing the vast ocean of sentient beings' afflictions; being skilled in understanding all Buddha-dharmas, constantly observing the true form of dharmas with wisdom, seeing all Tathagatas without satiety, knowing the order of the Buddhas' appearance in the three times, seeing the Buddha's samadhi constantly present before them, universally gathering immeasurable pure paths, walking in the empty realm of all Buddhas, universally embracing sentient beings according to their wishes, using various skillful means to teach and mature them; entering the immeasurable pure Dharma body of the Buddha, accomplishing great vows, purifying the Buddha-lands, ultimately subduing all sentient beings, the mind constantly and universally entering the realms of all Buddhas, giving rise to all Bodhisattva's supernatural powers; having already attained the pure and undefiled Dharma body, yet constantly manifesting immeasurable physical bodies; wielding the various sovereign powers of the Tathagata, subduing the power of Mara's hatred, accomplishing the power of good roots, giving rise to the power of the true Dharma, possessing the power of all Buddhas, obtaining the sovereign power of all Bodhisattvas, rapidly increasing the power of all wisdom; obtaining the light of the Buddha's wisdom that universally illuminates everything, fully knowing the minds of immeasurable sentient beings, the various differences in their roots and understanding, their bodies filling the oceans of the ten directions' lands, also knowing the phases of formation, existence, destruction, and emptiness of all lands, seeing the oceans of the ten directions with vast eyes; knowing the oceans of the three times with pervasive wisdom; the body universally serving the oceans of all Buddhas; the mind constantly receiving the oceans of all dharmas; cultivating and perfecting all the various merits of all Tathagatas; following and giving rise to the wisdom and aids to the path of all Bodhisattvas, constantly delighting in observing the Paramita practices (practices to reach the other shore) of all Bodhisattvas from their initial aspiration; giving rise to all the stages of Bodhisattvas, accumulating all the merits of Bodhisattvas, being courageous and diligent, with no fear in their hearts, universally accomplishing the path of Bodhi of all Bodhisattvas, constantly and diligently protecting all sentient beings, constantly delighting in praising the merits of all Buddhas, the light universally illuminating all worlds, wishing to be the mother of all Bodhisattvas. At that time, Sudhana saw Maya (the birth mother of Sakyamuni Buddha) everywhere, manifesting such Jambudvipa (the world we live in).
極微塵數諸方便門。既見是已，如摩耶夫人所現身數，善財亦現作爾許身，於一切處摩耶之前恭敬禮拜，即時證得無量無數諸三昧門，分別觀察修行證入。從三昧起，右繞摩耶並其眷屬，合掌而立，白言：「大聖！文殊師利菩薩教我發阿耨多羅三藐三菩提心，令我勤求諸善知識。我承其教，普於一一善知識所，皆往親近承事供養，無空過者。如是展轉漸來至此，唯愿大聖為我宣說菩薩云何學菩薩行，而得成就一切智智。」
摩耶夫人告善財言：「善男子！我已成就菩薩大愿智幻莊嚴解脫門，是故常為諸菩薩母。善男子！如我於此閻浮提中，迦毗羅城凈飯王家，右脅而生悉達太子，現不思議廣大莊嚴，菩薩受生自在神變；如是乃至盡此世界海，所有一切毗盧遮那如來，住最後身，示現誕生自在神變，我皆一一而為其母。彼諸菩薩皆入我身，右脅而生，成一切智。
「又，善男子！我于凈飯王宮，菩薩將欲下生之時，見菩薩身一一毛孔咸放光明，名一切如來受生功德輪。其諸毛孔一一皆現不可說不可說佛剎極微塵數菩薩受生神變功德莊嚴。彼諸光明，皆悉普照一切世界，照世界已，來入我頂，乃至一切身諸毛孔。
「善男子！又彼光中，普現一切菩薩名號，受生神變廣大莊嚴，宮殿眷屬五欲自娛；又見
【現代漢語翻譯】 現代漢語譯本 以極微塵數般的眾多方便法門，善財童子見到這些后，如同摩耶夫人（釋迦牟尼的生母）所顯現的身形數量一樣，也化現出如此多的身形，在所有地方都恭敬地向摩耶夫人禮拜。隨即，他證得了無量無數的三昧法門，分別觀察並修行，最終證入。從三昧中出來后，他右繞摩耶夫人及其眷屬，合掌站立，說道：『大聖！文殊師利菩薩教導我發無上正等正覺之心，讓我勤奮尋求各位善知識。我遵從他的教誨，普遍地在每一位善知識那裡都親自前往親近、承事供養，沒有虛度光陰。就這樣輾轉逐漸來到這裡，只希望大聖能為我宣說菩薩如何學習菩薩的修行，才能成就一切智智（佛的智慧）。』 摩耶夫人告訴善財童子說：『善男子！我已經成就了菩薩大愿智幻莊嚴解脫門，因此常常作為諸菩薩的母親。善男子！就像我在這閻浮提（我們所居住的這個世界）的迦毗羅城凈飯王（釋迦牟尼的父親）家中，從右脅生下悉達太子（釋迦牟尼的俗名），顯現出不可思議的廣大莊嚴，菩薩受生的自在神變；像這樣乃至遍及整個世界海，所有一切毗盧遮那如來（佛的法身），在最後一生中，示現誕生的自在神變，我都一一作為他們的母親。那些菩薩都進入我的身體，從右脅出生，成就一切智慧。 『還有，善男子！我在凈飯王宮中，菩薩將要降生的時候，看到菩薩身體的每一個毛孔都放出光明，名為一切如來受生功德輪。那些毛孔中的每一個都顯現出不可說不可說佛剎極微塵數菩薩受生的神變功德莊嚴。那些光明，都普遍照耀一切世界，照耀世界后，進入我的頭頂，乃至全身的每一個毛孔。 『善男子！又在那些光明中，普遍顯現一切菩薩的名號，受生的神變廣大莊嚴，宮殿眷屬五欲自娛；又看到』
【English Translation】 English version With as many expedient methods as there are minute dust particles, Sudhana, having seen these, manifested as many bodies as the number of bodies manifested by Lady Maya (the mother of Shakyamuni), and respectfully bowed to Lady Maya in all places. Immediately, he attained countless samadhi gates, observing and practicing them separately, and finally entered them. Having arisen from samadhi, he circumambulated Lady Maya and her retinue, stood with his palms together, and said: 'Great Sage! Manjushri Bodhisattva taught me to arouse the mind of Anuttara-samyak-sambodhi (supreme enlightenment), and to diligently seek all good teachers. I have followed his teachings, and have universally approached, served, and made offerings to each and every good teacher, without wasting any time. In this way, I have gradually come here. I only wish that the Great Sage would explain to me how a Bodhisattva learns the practice of a Bodhisattva, in order to achieve all-knowing wisdom (Buddha's wisdom).' Lady Maya said to Sudhana: 'Good man! I have already attained the Bodhisattva's great vow of wisdom, illusion, and adorned liberation gate, and therefore I am always the mother of all Bodhisattvas. Good man! Just as I, in this Jambudvipa (the world we live in), in the house of King Suddhodana (Shakyamuni's father) in Kapilavastu, gave birth to Prince Siddhartha (Shakyamuni's secular name) from my right side, manifesting inconceivable great adornments, and the Bodhisattva's free and divine transformation of birth; likewise, throughout this entire world sea, all the Vairocana Tathagatas (the Dharma body of the Buddha), in their last lives, manifest the free and divine transformation of birth, and I am the mother of each and every one of them. Those Bodhisattvas all enter my body, are born from my right side, and achieve all wisdom.' 'Furthermore, good man! In King Suddhodana's palace, when the Bodhisattva was about to descend, I saw that each pore of the Bodhisattva's body emitted light, called the Wheel of Merit of the Birth of All Tathagatas. Each of those pores manifested the inconceivable number of Bodhisattvas' divine transformations of birth, with the adornments of merit, as numerous as the minute dust particles in countless Buddha lands. Those lights universally illuminated all worlds, and after illuminating the worlds, they entered the top of my head, and even every pore of my entire body.' 'Good man! Also, in those lights, the names of all Bodhisattvas, the great adornments of their divine transformations of birth, their palaces, retinues, and the enjoyment of the five desires were universally manifested; and I also saw'
菩薩舍位出家，往詣道場，摧魔軍已，成等正覺，坐師子座，種種菩薩前後圍繞，種種世主親近供養，為諸大眾轉正法輪；又見如來往昔修行菩薩道時，于諸佛所尊重供養，發菩提心凈佛國土，唸唸示現無量化身，充遍十方一切世界，變化種種受生莊嚴，成無上覺，轉妙法輪，乃至最後現般涅槃，廣大神變如是等事，靡不皆見。
「又，善男子！彼妙光明入我身時，我身形量雖不逾本然，其實已超諸世間。所以者何？我身爾時量同虛空，于胎藏中，悉能容受十方菩薩宮殿，莊嚴自在受生大神變故。善男子！爾時菩薩從兜率天將降神時，有十佛剎極微塵數諸菩薩眾，皆與菩薩同願、同行、同善根、同莊嚴、同解脫、同智慧、同住地、同神通、同出現、同威力、同法身清凈、同色身威德，乃至普賢功德行愿，悉皆同等，如是菩薩前後圍繞。
「又，有八萬諸大龍王，娑竭羅龍王而為上首，及諸世主各乘種種摩尼樓閣，俱來親近承事供養。菩薩爾時以神通力，與諸菩薩普現一切兜率天宮，一一宮中，悉現十方一切世界閻浮提內受生影像，不可思議種種神變，教化調伏無量眾生，令其覺悟不生放逸，離諸懈怠無所執著。
「又以神力放大光明，普照世間，破諸黑闇，滅諸苦惱，脫諸欲境，令諸眾生，皆識宿
【現代漢語翻譯】 現代漢語譯本：菩薩放棄王位出家，前往菩提道場，擊敗魔軍后，成就無上正等正覺，端坐于獅子座上，各種菩薩前後圍繞，各種世間之主親近供養，為大眾轉動正法輪；又見到如來過去修行菩薩道時，在諸佛處受到尊重供養，發菩提心，清凈佛國土，唸唸示現無量化身，充滿十方一切世界，變化種種受生莊嚴，成就無上覺悟，轉動微妙法輪，乃至最後示現般涅槃，如此廣大的神通變化等事，沒有不全部見到的。 『又，善男子！』那美妙的光明進入我身體時，我身體的形量雖然沒有超過原本的樣子，但實際上已經超越了所有世間。這是為什麼呢？我身體那時的大小如同虛空，在胎藏中，能夠容納十方菩薩的宮殿，莊嚴自在地接受受生的大神通變化。『善男子！』那時菩薩從兜率天將要降生時，有十佛剎極微塵數（形容數量極多）的菩薩眾，都與菩薩有相同的願望、相同的修行、相同的善根、相同的莊嚴、相同的解脫、相同的智慧、相同的住地、相同的神通、相同的出現、相同的威力、相同的法身清凈、相同的色身威德，乃至普賢（菩薩名）的功德行愿，都完全相同，這樣的菩薩前後圍繞。 『又，有八萬諸大龍王，娑竭羅（龍王名）龍王為首，以及各世間之主乘坐各種摩尼（寶珠名）樓閣，一同前來親近侍奉供養。』菩薩那時以神通力，與諸菩薩普遍示現一切兜率天宮，每一個宮殿中，都示現十方一切世界閻浮提（地名）內受生的影像，不可思議的種種神通變化，教化調伏無量眾生，使他們覺悟而不放縱，遠離懈怠而不執著。 『又以神通力放大光明，普遍照耀世間，破除一切黑暗，滅除一切苦惱，脫離一切慾望的境界，使一切眾生，都能認識宿世的因緣。』
【English Translation】 English version: The Bodhisattva renounced his royal position to leave home, went to the Bodhi-mandala (place of enlightenment), having defeated the demon armies, attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), sat upon the lion throne, with various Bodhisattvas surrounding him, and various world rulers drawing near to make offerings, turning the Dharma wheel for the great assembly; and also saw how the Tathagata (Buddha) in his past practice of the Bodhisattva path, was respected and offered to by all Buddhas, generated the Bodhi mind, purified the Buddha lands, and in every thought manifested countless transformation bodies, filling all the worlds of the ten directions, transforming into various forms of birth adornments, achieving supreme enlightenment, turning the wondrous Dharma wheel, and even finally manifesting Parinirvana (final passing away), such vast and miraculous transformations, all of which were seen. 'Furthermore, good man!' When that wondrous light entered my body, although the form and size of my body did not exceed its original state, it had actually surpassed all the worlds. Why is that? At that time, the size of my body was like space, and within the womb, it could contain the palaces of Bodhisattvas from the ten directions, freely and majestically receiving the great miraculous transformations of birth. 'Good man!' When the Bodhisattva was about to descend from the Tushita Heaven, there were Bodhisattva assemblies as numerous as the fine dust particles of ten Buddha lands, all of whom shared the same vows, the same practices, the same roots of goodness, the same adornments, the same liberation, the same wisdom, the same abodes, the same miraculous powers, the same manifestations, the same might, the same purity of the Dharma body, the same majestic virtue of the physical body, and even the same practices and vows of Samantabhadra (a Bodhisattva), all were completely identical, and such Bodhisattvas surrounded him from all sides. 'Furthermore, there were eighty thousand great Dragon Kings, with Sagara (name of a Dragon King) Dragon King as their leader, and various world rulers each riding on various Mani (name of a jewel) pavilions, all came to draw near and serve with offerings.' At that time, the Bodhisattva, with his miraculous powers, universally manifested all the Tushita Heaven palaces to all the Bodhisattvas, and in each palace, manifested the images of birth within Jambudvipa (name of a continent) of all the worlds in the ten directions, with inconceivable miraculous transformations, teaching and subduing countless beings, causing them to awaken and not be indulgent, to be free from laziness and not be attached. 'Furthermore, with his miraculous power, he emitted great light, universally illuminating the world, breaking all darkness, extinguishing all suffering, freeing from all realms of desire, enabling all beings to recognize their past karmic connections.'
世所有業行，永出惡道；又為救護一切眾生，普現其前作諸神變，現如是等諸奇特事，與眷屬俱，從天宮下來入我身。彼諸菩薩於我腹中現大神通，遊行自在；或以三千大千世界而為一步，乃至或以不可說不可說佛剎極微塵數世界而為一步；又唸唸中，十方不可說不可說佛剎極微塵數世界，諸如來所菩薩眾會，及四天王、三十三天、須夜摩天、兜率陀天、化樂天、他化自在天，乃至色界諸梵天王，俱來欲見菩薩處胎廣大神變，恭敬供養聽受正法，皆入我身。雖我腹中悉能容受如是眾會，而身不廣大，亦不迫窄，其諸菩薩，各見自處眾會道場清凈嚴飾。
「善男子！如此四天下閻浮提中，菩薩受生，我為其母。三千大千世界、百億四天下閻浮提中，悉亦如是。然我此身本來無二，亦復非一，非一處住，非多處住。何以故？以修菩薩大愿智幻莊嚴解脫門故。善男子！如今世尊毗盧遮那我為其母，往昔所有無量諸佛，悉亦如是而為其母。善男子！我昔曾作蓮華池神，時有菩薩于蓮華藏忽然化生，我即捧持瞻侍養育，一切世間皆共號我為菩薩母；又我昔為菩提場神，時有菩薩於我懷中忽然化生，世亦號我為菩薩母。善男子！如是所有無量菩薩住最後身，於此世界種種方便，示現受生廣大神變，我皆為母。善男子！如此世
【現代漢語翻譯】 現代漢語譯本 世間所有業行，永遠脫離惡道；又爲了救護一切眾生，普遍在他們面前示現各種神通變化，展現如此等等奇特的事情，與眷屬一起，從天宮降臨進入我的身體。那些菩薩在我的腹中展現大神通，自在無礙；有的以三千大千世界作為一步，乃至有的以不可說不可說佛剎極微塵數的世界作為一步；又在每一個念頭中，十方不可說不可說佛剎極微塵數的世界，諸如來所在的菩薩眾會，以及四天王、三十三天（忉利天）、須夜摩天（夜摩天）、兜率陀天（兜率天）、化樂天、他化自在天，乃至諸梵天王，都一起來想看菩薩處胎的廣大神變，恭敬供養，聽受正法，都進入我的身體。雖然我的腹中能夠容納如此眾多的集會，但是身體並不因此而擴大，也不感到擁擠，那些菩薩，各自看到自己所處的集會道場清凈莊嚴。 『善男子！如此四天下閻浮提（南贍部洲）中，菩薩受生，我作為他們的母親。三千大千世界、百億四天下閻浮提中，也都是這樣。然而我的這個身體本來無二，也並非唯一，不住在一個地方，也不住在多個地方。為什麼呢？因為修習菩薩大愿智幻莊嚴解脫門（菩薩以智慧和願力莊嚴解脫的法門）的緣故。善男子！如今世尊毗盧遮那（釋迦牟尼佛的法身）我作為他的母親，往昔所有無量諸佛，也都是這樣而以我為母親。善男子！我過去曾經做過蓮花池神，當時有菩薩在蓮花藏中忽然化生，我就捧著他，瞻仰侍奉養育他，一切世間都共同稱我為菩薩母；我又過去曾經做過菩提場神，當時有菩薩在我的懷中忽然化生，世間也稱我為菩薩母。善男子！像這樣所有無量菩薩住在最後身，在這個世界以種種方便，示現受生廣大神變，我都作為他們的母親。善男子！像這樣的世界』
【English Translation】 English version All worldly actions will forever escape the evil paths; and to save and protect all sentient beings, they universally manifest various miraculous transformations before them, displaying such extraordinary events, and together with their retinue, descend from the heavenly palace into my body. Those Bodhisattvas manifest great spiritual powers within my womb, being free and unhindered; some take a step spanning a three-thousand-great-thousand world system, and even some take a step spanning an incalculable number of Buddha-lands as fine as dust particles; and in every thought, the assemblies of Bodhisattvas where the Tathagatas reside in the incalculable number of Buddha-lands as fine as dust particles in the ten directions, as well as the Four Heavenly Kings, the Thirty-three Heavens (Trayastrimsa), the Suyāma Heavens (Yama), the Tusita Heavens (Tusita), the Nirmāṇarati Heavens, the Paranirmitavaśavartin Heavens, and even the Brahma Kings, all come to witness the great miraculous transformations of the Bodhisattva in the womb, respectfully making offerings, and listening to the true Dharma, all entering my body. Although my womb can accommodate such a vast assembly, my body does not expand, nor does it feel cramped, and each of those Bodhisattvas sees their own assembly and the pure and adorned place of practice. 'Good man! In this Jambudvipa (Southern Continent) of the four continents, when a Bodhisattva is born, I am their mother. In the three-thousand-great-thousand world system, and in the hundred billion Jambudvipas of the four continents, it is all the same. However, this body of mine is originally not two, nor is it one, it does not dwell in one place, nor does it dwell in many places. Why is that? Because I cultivate the Bodhisattva's great vow, the wisdom-illusion adorned liberation gate (the Bodhisattva's path of liberation adorned with wisdom and vows). Good man! Now, the World Honored One Vairocana (the Dharmakaya of Shakyamuni Buddha), I am his mother, and all the countless Buddhas of the past, it was also like this that I was their mother. Good man! In the past, I was a spirit of the lotus pond, and at that time, a Bodhisattva suddenly manifested in the lotus treasury, and I held him, gazed upon him, served him, and nurtured him, and all the world commonly called me the Bodhisattva's mother; and in the past, I was a spirit of the Bodhi field, and at that time, a Bodhisattva suddenly manifested in my embrace, and the world also called me the Bodhisattva's mother. Good man! Like this, all the countless Bodhisattvas who dwell in their last body, in this world, through various skillful means, manifest the great miraculous transformations of their birth, and I am all their mother. Good man! Such a world'
界賢劫之中，最初出現拘留孫如來、拘那含牟尼如來、迦葉如來，及今世尊釋迦牟尼如來，現受生時，我為其母。◎
大方廣佛華嚴經卷第三十 大正藏第 10 冊 No. 0293 大方廣佛華嚴經
大方廣佛華嚴經卷第三十一
罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品
「◎善男子！如此賢劫未來世中，彌勒菩薩從兜率天將降神時，放大光明普照法界，示現一切諸菩薩眾；住最後身，受生自在廣大神變，及於人間生大族家，調伏眾生，我于彼時亦為其母。如是次第有：師子如來、大法光幢如來、妙眼如來、清凈拘蘇摩華如來、妙華吉祥如來、提舍如來、弗沙如來、妙意如來、金剛如來、離垢如來、大月光如來、持炬如來、名稱如來、金剛楯如來、清凈義如來、見一義如來、紺身如來、超彼岸如來、寶焰光如來、寶焰山如來、持大炬如來、勝蓮華如來、出生蓮華如來、名稱聲如來、無量功德財如來、最勝燈吉祥如來、莊嚴身如來、妙稱量如來、慈吉祥如來、妙威儀如來、變化如來、無住如來、勝威光如來、無邊聲如來、勝怨敵如來、除疑惑如來、清凈如來、廣博光如來、出現清凈名稱如來、云吉祥如來、種種色莊嚴頂髻如來、大樹王如來、一切寶如來、種種色如來、寶
【現代漢語翻譯】 現代漢語譯本：在賢劫（bhadrakalpa）之中，最初出現的拘留孫如來（Krakucchanda Buddha）、拘那含牟尼如來（Kanakamuni Buddha）、迦葉如來（Kasyapa Buddha），以及當今世尊釋迦牟尼如來（Sakyamuni Buddha），他們現世受生之時，我都是他們的母親。
善男子！在如此賢劫的未來世中，彌勒菩薩（Maitreya Bodhisattva）從兜率天（Tusita Heaven）將要降生時，會放出大光明普照整個法界，向一切菩薩眾示現；他將以最後之身，自在受生，展現廣大神通變化，並在人間出生於顯赫的家族，調伏眾生，那時我也會是他的母親。像這樣依次會有：師子如來（Simha Buddha）、大法光幢如來（Mahadharma-ketu Buddha）、妙眼如來（Subhadra Buddha）、清凈拘蘇摩華如來（Visuddha-kusuma-pushpa Buddha）、妙華吉祥如來（Sumangala-pushpa Buddha）、提舍如來（Tisya Buddha）、弗沙如來（Phusya Buddha）、妙意如來（Manorama Buddha）、金剛如來（Vajra Buddha）、離垢如來（Vimala Buddha）、大月光如來（Mahachandraprabha Buddha）、持炬如來（Jyotirdhara Buddha）、名稱如來（Yasas Buddha）、金剛楯如來（Vajrakavacha Buddha）、清凈義如來（Visuddha-artha Buddha）、見一義如來（Ekartha-darshana Buddha）、紺身如來（Nilakaya Buddha）、超彼岸如來（Paragata Buddha）、寶焰光如來（Ratnarchis Buddha）、寶焰山如來（Ratnarchis-parvata Buddha）、持大炬如來（Mahajyotirdhara Buddha）、勝蓮華如來（Uttamapadma Buddha）、出生蓮華如來（Padmasambhava Buddha）、名稱聲如來（Yasas-svara Buddha）、無量功德財如來（Apramanaguna-dhana Buddha）、最勝燈吉祥如來（Uttamapradipa-mangala Buddha）、莊嚴身如來（Vyuha-kaya Buddha）、妙稱量如來（Supramana Buddha）、慈吉祥如來（Maitri-mangala Buddha）、妙威儀如來（Suchara Buddha）、變化如來（Vikurvana Buddha）、無住如來（Apratisthita Buddha）、勝威光如來（Uttamaviryaprabha Buddha）、無邊聲如來（Anantasvara Buddha）、勝怨敵如來（Jitari Buddha）、除疑惑如來（Vigata-kanksha Buddha）、清凈如來（Visuddha Buddha）、廣博光如來（Vipulaprabha Buddha）、出現清凈名稱如來（Visuddha-nama-udbhava Buddha）、云吉祥如來（Megha-mangala Buddha）、種種色莊嚴頂髻如來（Nanavarna-vibhushita-shirsha Buddha）、大樹王如來（Mahavriksha-raja Buddha）、一切寶如來（Sarvaratna Buddha）、種種色如來（Nanavarna Buddha）寶
【English Translation】 English version: In this Bhadrakalpa, when the first Buddhas, Krakucchanda Buddha, Kanakamuni Buddha, Kasyapa Buddha, and the present World Honored One, Sakyamuni Buddha, appeared in the world, I was their mother.
Good man! In the future of this Bhadrakalpa, when Maitreya Bodhisattva descends from the Tusita Heaven, he will emit great light, illuminating the entire Dharma realm, and manifesting to all Bodhisattvas; he will abide in his last body, freely taking birth, displaying great miraculous transformations, and will be born into a prominent family in the human world to tame sentient beings. At that time, I will also be his mother. In this sequence, there will be: Simha Buddha, Mahadharma-ketu Buddha, Subhadra Buddha, Visuddha-kusuma-pushpa Buddha, Sumangala-pushpa Buddha, Tisya Buddha, Phusya Buddha, Manorama Buddha, Vajra Buddha, Vimala Buddha, Mahachandraprabha Buddha, Jyotirdhara Buddha, Yasas Buddha, Vajrakavacha Buddha, Visuddha-artha Buddha, Ekartha-darshana Buddha, Nilakaya Buddha, Paragata Buddha, Ratnarchis Buddha, Ratnarchis-parvata Buddha, Mahajyotirdhara Buddha, Uttamapadma Buddha, Padmasambhava Buddha, Yasas-svara Buddha, Apramanaguna-dhana Buddha, Uttamapradipa-mangala Buddha, Vyuha-kaya Buddha, Supramana Buddha, Maitri-mangala Buddha, Suchara Buddha, Vikurvana Buddha, Apratisthita Buddha, Uttamaviryaprabha Buddha, Anantasvara Buddha, Jitari Buddha, Vigata-kanksha Buddha, Visuddha Buddha, Vipulaprabha Buddha, Visuddha-nama-udbhava Buddha, Megha-mangala Buddha, Nanavarna-vibhushita-shirsha Buddha, Mahavriksha-raja Buddha, Sarvaratna Buddha, Nanavarna Buddha, Ratna
耳珰如來、堅牢智如來、大海慧如來、凈妙寶如來、蓮華冠如來、勝力士如來、愿樂圓滿如來、蓮華鬘如來、大自在如來、吉祥主如來、最超勝如來、白栴檀云如來、紺青廣博眼如來、微妙智如來、殊勝慧如來、觀察慧如來、熾盛王如來、堅固慧如來、莊嚴王如來、具足吉祥如來、喜師子王如來、自在天如來、自在師子王如來、最勝頂吉祥如來、金剛智吉祥如來、山光明如來、妙德藏如來、妙寶網如來、莊嚴身如來、住妙慧如來、智自在如來、大自在天王如來、無得相吉祥如來、清凈喜如來、善施惠如來、妙焰慧如來、水天吉祥如來、清凈智如來、得上味如來、乘高峰如來、自在功德如來、護世怨如來、興世語言如來、功德自在如來、威德幢如來、毗盧遮那妙幢如來、觀身性如來、離有香如來、修習香如來、種種分別妙身如來、妙廣博身如來、一切香焰王如來、種種色金剛摩尼嚴如來、微笑眼如來、離塵染如來、增長身如來、善變化聚集人天如來、廣大天如來、財天如來、無上天如來、順寂滅如來、開敷覺悟智如來、洗滌惑垢如來、大焰光王如來、寂諸有如來、毗舍佉天如來、金剛山如來、智焰光如來、大焰光身如來、作安樂如來、寂靜師子如來、圓滿清凈如來、清凈妙賢如來、名稱吉祥如來、勇猛精進如來、第一義
行如來、寂靜光如來、最勝增上如來、甚深聲如來、一切大地主如來、紺青光如來、莊嚴王如來、妙音聲吉祥如來、殊勝如來、尊勝吉祥如來、最勝自在如來、無上醫王如來、功德月如來、微笑光如來、無礙光如來、功德聚如來、月高現如來、日天如來、無畏稱如來、出諸有如來、勇猛名稱如來、焰光面如來、娑羅王如來、名稱聚如來、最勝如來、藥王如來、寶勝如來、金剛慧如來、白凈吉祥如來、寂靜住處如來、摩尼王如來、無能勝如來、無能映蔽如來、眾會王如來、大名稱如來、速疾受持如來、無量光如來、大愿光如來、不空自在王如來、法自在王如來、高勝焰光如來、不退轉地如來、清凈天如來、妙善天如來、堅固行譭譽不動如來、一切善友如來、解脫音如來、遊戲王如來、滅邪曲如來、薝蔔凈光如來、最勝德如來、極勝月如來、執明炬如來、殊妙身如來、不可說如來、最清凈如來、友安眾生如來、無量光明如來、無畏音聲如來、水天功德如來、不動慧光如來、拘蘇摩華勝如來、寶月焰光如來、不退轉慧如來、離愛染如來、無著慧如來、集功德蘊如來、滅惡趣如來、不怯怖如來、普散華如來、師子吼如來、得第一義如來、得種種義如來、見無障礙如來、摧伏他眾如來、疾風行如來、不動性如來、離分別海如來、
【現代漢語翻譯】 現代漢語譯本 行如來（行走著的如來）、寂靜光如來（擁有寂靜之光的如來）、最勝增上如來（最殊勝且不斷增長的如來）、甚深聲如來（擁有深遠聲音的如來）、一切大地主如來（一切土地的主宰如來）、紺青光如來（擁有紺青色光芒的如來）、莊嚴王如來（莊嚴之王如來）、妙音聲吉祥如來（擁有美妙聲音和吉祥的如來）、殊勝如來（特別殊勝的如來）、尊勝吉祥如來（尊貴殊勝且吉祥的如來）、最勝自在如來（最殊勝且自在的如來）、無上醫王如來（無上的醫王如來）、功德月如來（擁有功德如月光般皎潔的如來）、微笑光如來（擁有微笑光芒的如來）、無礙光如來（擁有無礙光芒的如來）、功德聚如來（功德聚集的如來）、月高現如來（如月亮高懸般顯現的如來）、日天如來（如太陽般光明的如來）、無畏稱如來（擁有無畏名號的如來）、出諸有如來（超越一切存在的如來）、勇猛名稱如來（擁有勇猛名號的如來）、焰光面如來（擁有火焰般光輝面容的如來）、娑羅王如來（娑羅樹之王如來）、名稱聚如來（名號聚集的如來）、最勝如來（最殊勝的如來）、藥王如來（藥王如來）、寶勝如來（寶物殊勝的如來）、金剛慧如來（擁有金剛般智慧的如來）、白凈吉祥如來（潔白清凈且吉祥的如來）、寂靜住處如來（安住于寂靜處的如來）、摩尼王如來（摩尼寶珠之王如來）、無能勝如來（無能戰勝的如來）、無能映蔽如來（無能遮蔽光芒的如來）、眾會王如來（大眾集會的王者如來）、大名稱如來（擁有偉大名號的如來）、速疾受持如來（迅速接受和持守的如來）、無量光如來（擁有無量光芒的如來）、大愿光如來（擁有大愿之光的如來）、不空自在王如來（不空且自在之王如來）、法自在王如來（於法自在之王如來）、高勝焰光如來（高超殊勝且擁有火焰光芒的如來）、不退轉地如來（處於不退轉之地的如來）、清凈天如來（清凈如天般的如來）、妙善天如來（美妙善良如天般的如來）、堅固行譭譽不動如來（行為堅固，不為譭譽所動的如來）、一切善友如來（一切善友的如來）、解脫音如來（擁有解脫之音的如來）、遊戲王如來（遊戲自在之王如來）、滅邪曲如來（滅除邪曲的如來）、薝蔔凈光如來（擁有薝蔔花般清凈光芒的如來）、最勝德如來（擁有最殊勝功德的如來）、極勝月如來（極其殊勝如月亮的如來）、執明炬如來（執持明亮火炬的如來）、殊妙身如來（擁有殊勝美妙之身的如來）、不可說如來（不可言說的如來）、最清凈如來（最清凈的如來）、友安眾生如來（以友善之心安撫眾生的如來）、無量光明如來（擁有無量光明的如來）、無畏音聲如來（擁有無畏聲音的如來）、水天功德如來（擁有水天功德的如來）、不動慧光如來（擁有不動智慧之光的如來）、拘蘇摩華勝如來（勝過拘蘇摩花的如來）、寶月焰光如來（擁有寶月火焰光芒的如來）、不退轉慧如來（擁有不退轉智慧的如來）、離愛染如來（遠離愛染的如來）、無著慧如來（擁有無執著智慧的如來）、集功德蘊如來（聚集功德蘊的如來）、滅惡趣如來（滅除惡趣的如來）、不怯怖如來（不怯懦不恐懼的如來）、普散華如來（普遍散佈鮮花的如來）、師子吼如來（如獅子吼般的如來）、得第一義如來（獲得第一義諦的如來）、得種種義如來（獲得種種義理的如來）、見無障礙如來（見解無障礙的如來）、摧伏他眾如來（摧伏其他眾生的如來）、疾風行如來（如疾風般行進的如來）、不動性如來（擁有不動本性的如來）、離分別海如來（遠離分別之海的如來）
【English Translation】 English version Walking Tathagata (Tathagata who is walking), Silent Light Tathagata (Tathagata with silent light), Supreme Increasing Tathagata (Tathagata who is supreme and ever-increasing), Profound Sound Tathagata (Tathagata with a profound sound), Lord of All Lands Tathagata (Tathagata who is the lord of all lands), Sapphire Light Tathagata (Tathagata with sapphire light), Majestic King Tathagata (Tathagata who is the majestic king), Auspicious Wonderful Sound Tathagata (Tathagata with auspicious and wonderful sound), Excellent Tathagata (Tathagata who is excellent), Victorious Auspicious Tathagata (Tathagata who is victorious and auspicious), Supreme Free Tathagata (Tathagata who is supreme and free), Unsurpassed Physician King Tathagata (Tathagata who is the unsurpassed physician king), Merit Moon Tathagata (Tathagata whose merit is like the moon), Smiling Light Tathagata (Tathagata with smiling light), Unobstructed Light Tathagata (Tathagata with unobstructed light), Accumulation of Merit Tathagata (Tathagata who is the accumulation of merit), Moon High Manifest Tathagata (Tathagata who manifests like the high moon), Sun God Tathagata (Tathagata who is as bright as the sun), Fearless Name Tathagata (Tathagata with a fearless name), Emerging from All Existence Tathagata (Tathagata who transcends all existence), Courageous Name Tathagata (Tathagata with a courageous name), Flame Face Tathagata (Tathagata with a face like a flame), Sala King Tathagata (Tathagata who is the king of Sala trees), Accumulation of Names Tathagata (Tathagata who is the accumulation of names), Supreme Tathagata (Tathagata who is supreme), Medicine King Tathagata (Tathagata who is the medicine king), Jewel Victory Tathagata (Tathagata who is victorious with jewels), Vajra Wisdom Tathagata (Tathagata with vajra-like wisdom), Pure White Auspicious Tathagata (Tathagata who is pure white and auspicious), Abiding in Silence Tathagata (Tathagata who abides in silence), Mani King Tathagata (Tathagata who is the king of mani jewels), Invincible Tathagata (Tathagata who is invincible), Unobscurable Tathagata (Tathagata whose light cannot be obscured), King of Assemblies Tathagata (Tathagata who is the king of assemblies), Great Name Tathagata (Tathagata with a great name), Swiftly Receiving and Upholding Tathagata (Tathagata who swiftly receives and upholds), Immeasurable Light Tathagata (Tathagata with immeasurable light), Great Vow Light Tathagata (Tathagata with the light of great vows), Infallible Free King Tathagata (Tathagata who is the infallible and free king), Dharma Free King Tathagata (Tathagata who is the free king of Dharma), High and Excellent Flame Light Tathagata (Tathagata who is high, excellent, and has flame light), Non-Retrogressing Ground Tathagata (Tathagata who is on the non-retrogressing ground), Pure Heaven Tathagata (Tathagata who is pure like heaven), Wonderful Good Heaven Tathagata (Tathagata who is wonderful and good like heaven), Firm Conduct Unmoved by Praise and Blame Tathagata (Tathagata whose conduct is firm and unmoved by praise and blame), All Good Friends Tathagata (Tathagata who is all good friends), Liberation Sound Tathagata (Tathagata with the sound of liberation), Playful King Tathagata (Tathagata who is the playful king), Destroying Evil and Crookedness Tathagata (Tathagata who destroys evil and crookedness), Champaka Pure Light Tathagata (Tathagata with pure light like a champaka flower), Supreme Virtue Tathagata (Tathagata with supreme virtue), Extremely Victorious Moon Tathagata (Tathagata who is extremely victorious like the moon), Holding the Bright Torch Tathagata (Tathagata who holds the bright torch), Excellent and Wonderful Body Tathagata (Tathagata with an excellent and wonderful body), Inexpressible Tathagata (Tathagata who is inexpressible), Most Pure Tathagata (Tathagata who is most pure), Friend Who Pacifies Beings Tathagata (Tathagata who pacifies beings with friendship), Immeasurable Brightness Tathagata (Tathagata with immeasurable brightness), Fearless Sound Tathagata (Tathagata with a fearless sound), Water God Merit Tathagata (Tathagata with the merit of the water god), Immovable Wisdom Light Tathagata (Tathagata with the light of immovable wisdom), Kusuma Flower Victory Tathagata (Tathagata who is victorious over the kusuma flower), Jewel Moon Flame Light Tathagata (Tathagata with the flame light of the jewel moon), Non-Retrogressing Wisdom Tathagata (Tathagata with non-retrogressing wisdom), Free from Attachment Tathagata (Tathagata who is free from attachment), Unattached Wisdom Tathagata (Tathagata with unattached wisdom), Accumulation of Merit Tathagata (Tathagata who is the accumulation of merit), Destroying Evil Paths Tathagata (Tathagata who destroys evil paths), Not Timid or Fearful Tathagata (Tathagata who is not timid or fearful), Universally Scattering Flowers Tathagata (Tathagata who universally scatters flowers), Lion's Roar Tathagata (Tathagata who is like a lion's roar), Attaining the First Meaning Tathagata (Tathagata who attains the first meaning), Attaining Various Meanings Tathagata (Tathagata who attains various meanings), Seeing Without Obstruction Tathagata (Tathagata whose seeing is without obstruction), Subduing Others Tathagata (Tathagata who subdues others), Swift Wind Movement Tathagata (Tathagata who moves like a swift wind), Immovable Nature Tathagata (Tathagata with an immovable nature), Free from the Sea of Discrimination Tathagata (Tathagata who is free from the sea of discrimination)
無能勝如來、端嚴海如來、須彌山如來、香風智如來、無邊座如來、鬥戰勝如來、無能行如來、清凈住如來、最上施如來、隨順慈悲生如來、常月如來、饒益王如來、不動蘊如來、極妙意如來、隨順攝智如來、極高受如來、焰光身如來、無比名如來、饒益慧如來、持壽如來、滅我慢如來、種種色相如來、具足名稱如來、大威德力如來、無滅如來、不動天如來、不思議吉祥如來、解脫月如來、最上王如來、滿月蘊如來、梵供養如來、不動眼如來、希有身如來、無相慧如來、愛境界如來、極超過如來、高上事業如來、寶法慧如來、順先古如來、無上吉祥如來、無勝梵天如來、不思議功德光如來、無上法境界如來、無邊際賢如來、普順自在如來、極尊勝天如來，如是乃至樓至如來，功德圓滿住最後身，在賢劫中，於此三千大千世界當成佛者，我悉為母。如於此三千大千世界，如是於此華藏莊嚴世界海，一切世界種中所有世界，一一四天下閻浮提內，乃至十方一切世界海，其中所有一切世界，盡未來際一切劫中，諸有修行普賢行愿，為欲調伏諸眾生故，以自在力現受生時，我自見身悉為其母。」
爾時，善財童子白摩耶夫人言：「大聖！得此菩薩大愿智幻莊嚴解脫，經幾時耶？」
答言：「善男子！乃往古世，過
【現代漢語翻譯】 現代漢語譯本：無能勝如來（無法被戰勝的如來）、端嚴海如來（莊嚴如海的如來）、須彌山如來（如須彌山般高大的如來）、香風智如來（擁有香風般智慧的如來）、無邊座如來（擁有無邊座位的如來）、鬥戰勝如來（在戰鬥中獲勝的如來）、無能行如來（無所不能的如來）、清凈住如來（安住于清凈的如來）、最上施如來（最善於佈施的如來）、隨順慈悲生如來（隨順慈悲而生的如來）、常月如來（如常月般光明的如來）、饒益王如來（利益眾生的王者如來）、不動蘊如來（擁有不動之蘊的如來）、極妙意如來（擁有極妙之意的如來）、隨順攝智如來（隨順攝取智慧的如來）、極高受如來（擁有極高感受的如來）、焰光身如來（擁有火焰般光芒的如來）、無比名如來（擁有無比名號的如來）、饒益慧如來（擁有饒益智慧的如來）、持壽如來（持有壽命的如來）、滅我慢如來（滅除我慢的如來）、種種色相如來（擁有種種色相的如來）、具足名稱如來（擁有具足名稱的如來）、大威德力如來（擁有大威德力的如來）、無滅如來（不會滅亡的如來）、不動天如來（如不動天般堅定的如來）、不思議吉祥如來（擁有不可思議吉祥的如來）、解脫月如來（如解脫之月般光明的如來）、最上王如來（最上的王者如來）、滿月蘊如來（擁有滿月般蘊的如來）、梵供養如來（接受梵天供養的如來）、不動眼如來（擁有不動之眼的如來）、希有身如來（擁有稀有之身的如來）、無相慧如來（擁有無相智慧的如來）、愛境界如來（擁有愛境界的如來）、極超過如來（極度超越的如來）、高上事業如來（擁有高尚事業的如來）、寶法慧如來（擁有寶法智慧的如來）、順先古如來（順應先古的如來）、無上吉祥如來（擁有無上吉祥的如來）、無勝梵天如來（無法戰勝的梵天如來）、不思議功德光如來（擁有不可思議功德光的如來）、無上法境界如來（擁有無上法境界的如來）、無邊際賢如來（擁有無邊際賢德的如來）、普順自在如來（普遍順應自在的如來）、極尊勝天如來（極度尊勝的天如來），如是乃至樓至如來（乃至樓至如來），功德圓滿住最後身，在賢劫中，於此三千大千世界當成佛者，我悉為母。如於此三千大千世界，如是於此華藏莊嚴世界海，一切世界種中所有世界，一一四天下閻浮提內，乃至十方一切世界海，其中所有一切世界，盡未來際一切劫中，諸有修行普賢行愿，為欲調伏諸眾生故，以自在力現受生時，我自見身悉為其母。 爾時，善財童子問摩耶夫人說：『大聖！您得到這個菩薩大愿智幻莊嚴解脫，經歷了多久呢？』 回答說：『善男子！在很久很久以前，經過了...
【English Translation】 English version: Unconquerable Tathagata, Glorious Ocean Tathagata, Mount Sumeru Tathagata, Fragrant Wind Wisdom Tathagata, Boundless Seat Tathagata, Victory in Battle Tathagata, Unobstructed Action Tathagata, Pure Abiding Tathagata, Supreme Giving Tathagata, Compassionate Birth Tathagata, Constant Moon Tathagata, Benefiting King Tathagata, Immovable Aggregate Tathagata, Extremely Wonderful Intention Tathagata, Wisdom of Assimilation Tathagata, Extremely High Reception Tathagata, Flaming Light Body Tathagata, Incomparable Name Tathagata, Benefiting Wisdom Tathagata, Holding Longevity Tathagata, Subduing Arrogance Tathagata, Various Forms Tathagata, Complete Name Tathagata, Great Majestic Power Tathagata, Non-Extinction Tathagata, Immovable Heaven Tathagata, Inconceivable Auspiciousness Tathagata, Liberation Moon Tathagata, Supreme King Tathagata, Full Moon Aggregate Tathagata, Brahma Offering Tathagata, Immovable Eye Tathagata, Rare Body Tathagata, Formless Wisdom Tathagata, Realm of Love Tathagata, Extremely Transcendent Tathagata, Supreme Undertaking Tathagata, Precious Dharma Wisdom Tathagata, Following the Ancient Tathagata, Supreme Auspiciousness Tathagata, Unconquerable Brahma Tathagata, Inconceivable Merit Light Tathagata, Supreme Dharma Realm Tathagata, Boundless Virtue Tathagata, Universally Compliant and Free Tathagata, Extremely Honored Heaven Tathagata, and so on, up to Lokeśvara Tathagata, who, having perfected their merits and dwelling in their final body, will become Buddhas in this Bhadrakalpa within this three thousand great thousand world system, I am the mother of all of them. Just as in this three thousand great thousand world system, so too in this Flower Adornment Sea of Worlds, in all the worlds within each world seed, in each of the four continents of Jambudvipa, and even in all the world seas of the ten directions, in all the worlds within them, throughout all future kalpas, all those who cultivate the practices and vows of Samantabhadra, for the purpose of taming all sentient beings, when they manifest their birth through their power of freedom, I myself see my body as their mother.』 At that time, Sudhana asked Mother Maya, 『Great Sage! How long has it been since you attained this Bodhisattva's great vow, wisdom, illusion, and adornment liberation?』 She replied, 『Good man! In the ancient past, after passing through...
不思議非最後身菩薩神通道眼所知劫數，爾時有劫，名為凈光，世界名須彌德；雖有諸山，五趣雜居，然其國土無諸穢惡；眾寶所成，清凈圓滿，莊嚴可愛；彼世界中，有千億四天下；有一四天下，名香風威德師子幢，于中有八十億王城；中有一城，名最勝具足幢；有轉輪王，名勇猛精進大威德；彼王城北有一道場，名種種妙色光；其道場神名吉祥眼。時有菩薩名無垢幢，坐于道場將成正覺，有一惡魔名金色光，與其眷屬無量魔軍，種種形狀，至菩薩所欲為壞亂；彼轉輪王已得菩薩神通自在，以大神變，為欲摧碎彼魔軍故，化大兵眾，其數倍多，圍繞道場，諸魔惶怖，悉自奔散，故彼菩薩，得成阿耨多羅三藐三菩提。時道場神見是事已，歡喜無量，便於彼王而生子想。頂禮佛足，作是愿言：『此大威德轉輪聖王，在在生處，常為我子，乃至成佛，愿我常得與其為母。』作是愿已，於此道場復曾值遇十那由他佛，承事供養，令生歡喜。
「善男子！于意云何？彼道場神豈異人乎？我身是也。轉輪王者，今世尊毗盧遮那如來、應、正等覺是。我從於彼發願已來，此佛世尊，於十方剎一切諸趣，處處受生，勇猛精進，種諸善根，供養如來，修菩薩行，教化成熟一切眾生，乃至示現住最後身，唸唸普於十方世界，示現菩
【現代漢語翻譯】 現代漢語譯本：不可思議的並非最後身菩薩的神通和天眼所能知曉的劫數，在那個時候，有一個劫，名為凈光（指一個清凈光明的時代），世界名為須彌德（指一個以須彌山為中心的具有美德的世界）；雖然有各種山，五道眾生雜居，但那個國土沒有各種污穢和邪惡；由各種珍寶構成，清凈圓滿，莊嚴可愛；那個世界中，有千億個四天下（指一個以須彌山為中心，包括四大洲的世界）；其中有一個四天下，名為香風威德師子幢（指一個具有香風、威德和獅子幢的世界），其中有八十億個王城；其中有一個城，名為最勝具足幢（指一個最殊勝、具足莊嚴的城）；有一位轉輪王，名為勇猛精進大威德（指一位勇猛精進、具有大威德的轉輪王）；那個王城的北面有一個道場，名為種種妙色光（指一個具有各種美妙色彩光芒的道場）；那個道場的守護神名為吉祥眼（指一位具有吉祥之眼的守護神）。當時有一位菩薩，名為無垢幢（指一位沒有污垢的菩薩），坐在道場即將成就正覺，有一個惡魔，名為金色光（指一個具有金色光芒的惡魔），和他的眷屬無量魔軍，以各種形狀，來到菩薩所在之處，想要進行破壞擾亂；那位轉輪王已經獲得了菩薩的神通自在，爲了摧毀那些魔軍，以大神變，化現出大量的軍隊，其數量倍增，圍繞著道場，眾魔驚恐，都各自逃散，因此那位菩薩，得以成就阿耨多羅三藐三菩提（指無上正等正覺）。當時道場守護神看到這件事後，歡喜無量，於是對那位轉輪王產生了如同對待自己兒子的想法。頂禮佛足，發願說：『這位大威德轉輪聖王，在生生世世，常常做我的兒子，乃至成佛，愿我常常能夠做他的母親。』發了這個愿之後，在這個道場又曾遇到十那由他（指一個很大的數量單位）佛，承事供養，令他們歡喜。 『善男子！你認為如何？那位道場守護神難道是別人嗎？就是我啊。那位轉輪王，就是現在的世尊毗盧遮那如來（指光明遍照的如來）、應、正等覺。我從那時發願以來，這位佛世尊，在十方世界一切諸趣，處處受生，勇猛精進，種下各種善根，供養如來，修菩薩行，教化成熟一切眾生，乃至示現住最後身，唸唸普遍在十方世界，示現菩薩的各種行為。』
【English Translation】 English version: The incalculable kalpas (eons) that are beyond the knowledge of the supernatural powers and divine eyes of a Bodhisattva in their final life, at that time, there was a kalpa named Pure Light (referring to a pure and bright era), and a world named Sumeru Virtue (referring to a world centered around Mount Sumeru with virtues); although there were various mountains and beings of the five realms coexisted, that land had no filth or evil; it was made of various treasures, pure and perfect, solemn and lovely; in that world, there were a billion four-continents (referring to a world centered around Mount Sumeru, including four major continents); among them, there was one four-continent named Fragrant Wind Majestic Lion Banner (referring to a world with fragrant winds, majesty, and lion banners), which had eighty billion royal cities; among them, there was one city named Most Excellent Complete Banner (referring to a most excellent and fully adorned city); there was a Chakravartin King named Courageous Diligent Great Majesty (referring to a Chakravartin King who is courageous, diligent, and has great majesty); north of that royal city, there was a Bodhimanda (place of enlightenment) named Various Wonderful Colors Light (referring to a Bodhimanda with various wonderful colors of light); the guardian deity of that Bodhimanda was named Auspicious Eye (referring to a guardian deity with auspicious eyes). At that time, there was a Bodhisattva named Immaculate Banner (referring to a Bodhisattva without impurities), sitting at the Bodhimanda about to attain perfect enlightenment, there was a demon named Golden Light (referring to a demon with golden light), and his retinue of countless demon armies, in various forms, came to the Bodhisattva's place, wanting to cause destruction and disturbance; that Chakravartin King had already attained the supernatural powers of a Bodhisattva, in order to destroy those demon armies, with great divine transformations, he manifested a large army, whose number was doubled, surrounding the Bodhimanda, the demons were terrified and all fled, therefore that Bodhisattva was able to attain Anuttara-samyak-sambodhi (referring to unsurpassed perfect enlightenment). At that time, the guardian deity of the Bodhimanda, seeing this event, was infinitely joyful, and thus had the thought of treating that Chakravartin King as her own son. She bowed at the Buddha's feet and made a vow, saying: 'This great majestic Chakravartin King, in all his lives, may he always be my son, and until he becomes a Buddha, may I always be his mother.' After making this vow, at this Bodhimanda, she again encountered ten nayutas (referring to a very large unit of number) of Buddhas, served and made offerings to them, making them joyful. 'Good man! What do you think? Is that guardian deity of the Bodhimanda someone else? It is me. That Chakravartin King is the present World Honored One, Vairocana Tathagata (referring to the Tathagata who illuminates everywhere), Arhat, Samyak-sambuddha. Since I made that vow, this Buddha World Honored One, in all the realms of the ten directions, in all the various destinies, has been born everywhere, courageously and diligently cultivating various good roots, making offerings to the Tathagatas, practicing the Bodhisattva path, teaching and maturing all sentient beings, and even manifesting the last life, in every moment, universally in the ten directions, manifesting the various actions of a Bodhisattva.'
薩受生神變，常為我子，我常為母。善男子！過去、現在十方無量一切世界，諸佛如來將成佛時，皆于臍中出現種種廣大光明，來照我身，及我眷屬所居宮殿；彼最後身，我悉為母。
「善男子！我唯知此菩薩大愿智幻莊嚴解脫門。如諸菩薩摩訶薩具大悲藏，以一切智，教化調伏一切眾生，常無厭倦；住安忍行，恒知止足；服甘露味，心無有盡；一切眾魔及諸惡人不能擾亂，心無動搖，心無輕躁，心無高下，心無諂幻，無稠林行，唸唸得入百千三昧，唸唸得見百千諸佛，唸唸得知百千佛力，唸唸能動百千世界，唸唸游履百千佛剎，唸唸光照百千世界，唸唸成熟百千眾生，唸唸自在住百千劫，唸唸深入過去、未來各百千劫，唸唸深解百千法門，唸唸示現百千佛身，唸唸示現百千菩薩以為眷屬。以自在力，唸唸普於一一毛孔，示現無量諸佛神變，於三寶所，究竟成就，深信不壞。善巧了知種種諸行生滅分位，善巧了知種種諸法本性無生，善巧了知種種世間轉變成壞，善巧了知種種諸業受生差別，善巧了知種種生死涅槃邊際，善巧了知種種佛剎染凈不同，善巧了知過去、未來一切菩薩種種修習，善巧了知一切諸法無相無盡，而我云何能知、能說彼諸菩薩行智功德？善男子！此三十三天，有王名具足正念；其王有女，名
【現代漢語翻譯】 現代漢語譯本 薩受生神變，常常做我的兒子，我常常做他的母親。善男子！過去、現在十方無量一切世界，諸佛如來將要成佛的時候，都在臍中出現種種廣大光明，來照耀我的身體，以及我的眷屬所居住的宮殿；他們最後一次投生時，我都做他們的母親。 『善男子！我只知道這種菩薩大愿智幻莊嚴解脫門。像諸位菩薩摩訶薩（菩薩中的大菩薩）具有大悲藏，用一切智慧，教化調伏一切眾生，常常沒有厭倦；安住于安忍的修行，恒常知道滿足；服用甘露的味道，心中沒有窮盡；一切魔和惡人都不能擾亂，內心沒有動搖，內心沒有輕浮急躁，內心沒有高低分別，內心沒有諂媚虛幻，沒有在稠密的煩惱中行走，唸唸都能進入百千種三昧（禪定），唸唸都能見到百千諸佛，唸唸都能知道百千佛的力量，唸唸能夠震動百千世界，唸唸能夠遊歷百千佛剎（佛的國土），唸唸能夠用光明照耀百千世界，唸唸能夠成熟百千眾生，唸唸自在地安住百千劫，唸唸深入過去、未來各百千劫，唸唸深刻理解百千法門，唸唸示現百千佛身，唸唸示現百千菩薩作為眷屬。憑藉自在的力量，唸唸普遍在每一個毛孔中，示現無量諸佛的神變，對於三寶（佛、法、僧）的教義，究竟成就，深信不疑。善巧地了知種種諸行生滅的階段，善巧地了知種種諸法本性無生，善巧地了知種種世間轉變和成壞，善巧地了知種種諸業受生的差別，善巧地了知種種生死涅槃的邊際，善巧地了知種種佛剎染污和清凈的不同，善巧地了知過去、未來一切菩薩種種的修行，善巧地了知一切諸法無相無盡，而我怎麼能夠知道、能夠說出那些菩薩的修行智慧和功德呢？善男子！這三十三天（欲界第二天），有一位天王名叫具足正念；這位天王有一個女兒，名叫』
【English Translation】 English version Sā (a Bodhisattva) undergoes miraculous births, often becoming my son, and I often become his mother. Good man! In the past, present, and all immeasurable worlds of the ten directions, when all Tathāgatas (Buddhas) are about to attain Buddhahood, they all emit various vast lights from their navels, illuminating my body and the palaces where my family resides; in their final lives, I am always their mother. 'Good man! I only know this Bodhisattva's great vow, wisdom, illusion-like adornment, and liberation gate. Like all Bodhisattva Mahāsattvas (great Bodhisattvas) who possess the treasury of great compassion, they use all wisdom to teach and subdue all sentient beings, never tiring; they abide in the practice of patience, always knowing contentment; they partake of the taste of nectar, their minds without end; all demons and evil people cannot disturb them, their minds are unwavering, their minds are not frivolous or hasty, their minds have no high or low distinctions, their minds are without flattery or illusion, they do not walk in dense forests of afflictions, and in every thought, they can enter hundreds of thousands of samādhis (meditative states), in every thought, they can see hundreds of thousands of Buddhas, in every thought, they can know the power of hundreds of thousands of Buddhas, in every thought, they can shake hundreds of thousands of worlds, in every thought, they can travel through hundreds of thousands of Buddha-lands, in every thought, they can illuminate hundreds of thousands of worlds with light, in every thought, they can mature hundreds of thousands of sentient beings, in every thought, they can freely abide for hundreds of thousands of kalpas (eons), in every thought, they can deeply penetrate hundreds of thousands of kalpas of the past and future, in every thought, they can deeply understand hundreds of thousands of Dharma gates, in every thought, they can manifest hundreds of thousands of Buddha bodies, in every thought, they can manifest hundreds of thousands of Bodhisattvas as their retinue. With their power of freedom, in every thought, they universally manifest immeasurable miraculous transformations of Buddhas in each and every pore, and in the teachings of the Three Jewels (Buddha, Dharma, Sangha), they ultimately achieve, with deep and unwavering faith. They skillfully understand the stages of arising and ceasing of all actions, they skillfully understand the inherent non-arising nature of all dharmas, they skillfully understand the transformations and destructions of all worlds, they skillfully understand the differences in the rebirths of all karmas, they skillfully understand the boundaries of all birth, death, and nirvāṇa, they skillfully understand the differences in the purity and impurity of all Buddha-lands, they skillfully understand the various practices of all Bodhisattvas in the past and future, they skillfully understand that all dharmas are without form and without end, and how can I know or speak of the practices, wisdom, and merits of those Bodhisattvas? Good man! In this Trayastriṃśa Heaven (the second heaven of the desire realm), there is a king named Endowed with Right Mindfulness; this king has a daughter named』
天主光。汝詣彼問菩薩云何學菩薩行，修菩薩道。」
時，善財童子敬受其教，頭面禮足，繞無數匝，慇勤戀慕，一心瞻仰，辭退而去。◎
◎爾時，善財順知識教，遂即往詣三十三天具足正念天王宮中，見彼天女，禮足圍繞，合掌前住，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何修菩薩道？我聞聖者善能誘誨，愿為我說。」
天女告言：「善男子！我得菩薩無礙念清凈莊嚴解脫門。」
善財白言：「聖者！此解脫門境界云何？修行何法得此解脫？」
天女答言：「善男子！菩薩勤修無量不思議法門，得此解脫。汝若欲入此解脫門，亦當如是精勤修學。云何勤修不思議法門？所謂：汝應勤修不可思議諸法義智；謂如實覺悟一切諸法，差別、性相、真實體故。汝應勤修守護正法；謂種種妙法為人誹謗，以理摧伏顯勝義故。汝應勤修表、無表戒；謂若性、若遮、有罪、無罪，微細觀察無缺減故。汝應勤修無諍訟法；謂世間種種綺雜言說，無益集會常遠離故。汝應勤修住安忍地；謂種種苦惱逼迫身心，審諦觀察能忍受故。汝應勤修忍耐諸境；謂惡言毀辱、怨結毒害，不壞內心常安忍故。汝應勤修解微細法；謂知蘊、界、處，流轉還滅，善了性相不可得故
【現代漢語翻譯】 現代漢語譯本：天主光（Devaprabha），你去問那位菩薩，菩薩如何學習菩薩的修行，如何修持菩薩之道。 當時，善財童子恭敬地接受了他的教誨，頭面頂禮，繞行無數圈，依依不捨，一心瞻仰，然後告辭離去。 那時，善財童子遵從善知識的教導，隨即前往三十三天具足正念天王宮中，見到那位天女，頂禮繞行，合掌站立在她面前，說道：『聖者！我早已發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），但還不知道菩薩如何學習菩薩的修行？如何修持菩薩之道？我聽說聖者您善於教誨，希望您能為我解說。』 天女說道：『善男子！我得到了菩薩無礙念清凈莊嚴解脫門。』 善財童子問道：『聖者！這個解脫門的境界是怎樣的？修行什麼法才能得到這個解脫？』 天女回答說：『善男子！菩薩勤奮修習無量不可思議的法門，才能得到這個解脫。你如果想進入這個解脫門，也應當這樣精勤修學。如何勤修不可思議的法門呢？那就是：你應該勤修不可思議的諸法義智；也就是如實覺悟一切諸法的差別、性相和真實體性。你應該勤修守護正法；也就是對於種種誹謗妙法的言論，用道理來摧伏，彰顯殊勝的意義。你應該勤修表戒和無表戒；也就是對於性戒和遮戒，有罪和無罪，都要細緻觀察，沒有絲毫缺失。你應該勤修無諍訟法；也就是對於世間種種虛妄雜亂的言說，沒有益處的言論，要常常遠離。你應該勤修安忍的境界；也就是對於種種苦惱逼迫身心的情況，要仔細觀察，能夠忍受。你應該勤修忍耐各種境界；也就是對於惡言毀辱、怨恨毒害，內心不被動搖，常常安忍。你應該勤修瞭解微細的法；也就是知道蘊、界、處，流轉和還滅，善於瞭解它們的性相不可得。』
【English Translation】 English version: 'Devaprabha, go to that Bodhisattva and ask how a Bodhisattva learns the practice of a Bodhisattva and how they cultivate the path of a Bodhisattva.' At that time, Sudhana respectfully received his teachings, bowed his head to the ground, circumambulated him countless times, with deep longing and admiration, gazed at him with focused attention, and then took his leave. Then, following the instructions of his wise teacher, Sudhana went to the palace of the King of the Thirty-Three Heavens, who possessed perfect mindfulness. There, he saw the heavenly maiden, bowed at her feet, circumambulated her, stood before her with palms joined, and said, 'Holy One! I have already awakened the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva? How does one cultivate the path of a Bodhisattva? I have heard that you are skilled in teaching, and I hope you can explain it to me.' The heavenly maiden said, 'Good man! I have attained the Bodhisattva's liberation gate of unobstructed mindfulness, pure and adorned.' Sudhana asked, 'Holy One! What is the realm of this liberation gate? What practice does one cultivate to attain this liberation?' The heavenly maiden replied, 'Good man! Bodhisattvas diligently cultivate countless inconceivable Dharma gates to attain this liberation. If you wish to enter this liberation gate, you should also diligently cultivate in this way. How does one diligently cultivate inconceivable Dharma gates? That is, you should diligently cultivate the wisdom of the meaning of inconceivable Dharmas; that is, to truly awaken to the differences, characteristics, and true nature of all Dharmas. You should diligently cultivate the protection of the true Dharma; that is, when various wonderful Dharmas are slandered, use reason to subdue them and reveal their superior meaning. You should diligently cultivate the precepts of expression and non-expression; that is, whether they are natural precepts or prohibitive precepts, whether there is fault or no fault, observe them meticulously without any deficiency. You should diligently cultivate the Dharma of non-contention; that is, you should always stay away from the various false and chaotic words of the world, which are of no benefit. You should diligently cultivate dwelling in the land of patience; that is, when various sufferings afflict your body and mind, observe them carefully and be able to endure them. You should diligently cultivate patience in all situations; that is, when faced with harsh words, insults, resentment, and harm, do not let your inner mind be disturbed, and always be patient. You should diligently cultivate understanding subtle Dharmas; that is, know the aggregates, realms, and bases, their arising and cessation, and be skilled in understanding that their characteristics are unattainable.'
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「汝應勤修善巧法句；謂巧能宣說種種法門，真實性相令顯現故。汝應勤修合不合法；謂了知諸法性不可奪，亦無增減離合等故。汝應勤修觀過去智；謂微細觀察種種業因，善惡等相無不知故。汝應勤修未來際智；謂微細觀察種種業緣，果報等相無不知故。汝應勤修三世平等；謂三世行相雖各不同，但隨住法有差別故。汝應勤修三輪清凈；謂過、現、未來一切諸法，性不可得離心意故。汝應勤修心住處法；謂普遍了知內、外、中間，心相本性不可得故。汝應勤修守護威儀；謂一切時中微細觀察，身、口、意業不迷惑故。汝應勤修清凈威儀；謂密護根門，藏覆善法，所有不善恒發露故。
「汝應勤修離不善法；謂愚癡凡夫種種惡法，不與共住常覺悟故。汝應勤修集菩薩行；謂普遍了知勇猛精進，難行能行種種行故。汝應勤修恭敬尊長；謂床座供具給侍奉迎，身心謙下無懈怠故。汝應勤修攝持身心；謂普能攝持諸清凈法，不失不壞常了知故。汝應勤修隨順覺智；謂于諸世間、出世間法，隨順性相而覺悟故。汝應勤修入甚深法；謂了達一切生滅法相，令心增長無生智故。汝應勤修音聲法智；謂如實演說種種法門，開示語言真實性故。
「汝應勤修遠離無益；謂以諸方便令自及他，超過諸有無益法故。
【現代漢語翻譯】 現代漢語譯本： 『你應該勤奮修習善巧的法句，也就是巧妙地宣說各種法門，使真實的性相顯現出來。你應該勤奮修習合不合法，也就是了知諸法的本性不可被剝奪，也沒有增減離合等變化。你應該勤奮修習觀察過去的智慧，也就是細微地觀察各種業因，對於善惡等相沒有不瞭解的。你應該勤奮修習未來的智慧，也就是細微地觀察各種業緣，對於果報等相沒有不瞭解的。你應該勤奮修習三世平等，也就是三世的行相雖然各不相同，但隨著所住的法而有差別。你應該勤奮修習三輪清凈，也就是過去、現在、未來一切諸法的本性都不可得，遠離心意。你應該勤奮修習心住處法，也就是普遍了知內心、外在、中間，心的本性都不可得。你應該勤奮修習守護威儀，也就是在一切時中細微地觀察，身、口、意業不迷惑。你應該勤奮修習清凈威儀，也就是秘密地守護根門，隱藏覆蓋善法，所有不善的行為都恒常發露。』 『你應該勤奮修習遠離不善法，也就是對於愚癡凡夫的各種惡法，不與他們同住，常保持覺悟。你應該勤奮修習積聚菩薩的修行，也就是普遍了知勇猛精進，對於難行的行為也能實行。你應該勤奮修習恭敬尊長，也就是在床座、供具上給侍奉迎，身心謙下沒有懈怠。你應該勤奮修習攝持身心，也就是普遍能夠攝持各種清凈的法，不丟失不破壞，常了知。你應該勤奮修習隨順覺智，也就是對於世間、出世間的法，隨順其性相而覺悟。你應該勤奮修習進入甚深法，也就是了達一切生滅的法相，使心增長無生的智慧。你應該勤奮修習音聲法智，也就是如實地演說各種法門，開示語言的真實性。』 『你應該勤奮修習遠離無益，也就是用各種方便使自己和他人，超越各種有益或無益的法。』
【English Translation】 English version: 『You should diligently cultivate skillful phrases of Dharma; that is, skillfully expounding various Dharma gates, so that the true nature and characteristics may be revealed. You should diligently cultivate what is in accordance with and not in accordance with the Dharma; that is, understanding that the nature of all dharmas cannot be taken away, nor is there increase, decrease, separation, or union. You should diligently cultivate the wisdom of observing the past; that is, subtly observing various causes of karma, so that you know all aspects of good and evil. You should diligently cultivate the wisdom of the future; that is, subtly observing various conditions of karma, so that you know all aspects of karmic retribution. You should diligently cultivate the equality of the three times; that is, although the characteristics of the three times are different, they vary according to the Dharma in which one dwells. You should diligently cultivate the purity of the three wheels; that is, the nature of all dharmas of the past, present, and future is unattainable, being apart from the mind and its intentions. You should diligently cultivate the Dharma of the dwelling place of the mind; that is, universally understanding that the nature of the mind, whether internal, external, or in between, is unattainable. You should diligently cultivate guarding your deportment; that is, subtly observing at all times, so that your actions of body, speech, and mind are not confused. You should diligently cultivate pure deportment; that is, secretly guarding the sense faculties, concealing and covering good dharmas, and constantly revealing all that is not good.』 『You should diligently cultivate abandoning non-virtuous dharmas; that is, not dwelling with the various evil dharmas of ignorant ordinary beings, and always remaining aware. You should diligently cultivate accumulating the practices of a Bodhisattva; that is, universally understanding courageous diligence, and being able to practice various difficult practices. You should diligently cultivate respecting elders; that is, serving and welcoming them with beds and offerings, being humble in body and mind without laziness. You should diligently cultivate controlling your body and mind; that is, being able to universally control all pure dharmas, not losing or destroying them, and always being aware. You should diligently cultivate following the wisdom of enlightenment; that is, for the dharmas of the world and beyond, awakening in accordance with their nature and characteristics. You should diligently cultivate entering profound dharmas; that is, understanding the characteristics of all dharmas of arising and ceasing, so that the mind may grow in the wisdom of non-arising. You should diligently cultivate the wisdom of the Dharma of sound; that is, truthfully expounding various Dharma gates, revealing the truth of language.』 『You should diligently cultivate abandoning what is unprofitable; that is, using various means to enable yourself and others to transcend all profitable and unprofitable dharmas.』
汝應勤修丈夫集會；謂諸佛、菩薩、聲聞、獨覺，親近承事常供養故。汝應勤修遠惡知識；謂遠離樂起斷常諸見，及懶惰等惡眾生故。汝應勤修不依凡夫；謂見凡夫法，皆與愚癡而共相應，多過失故。汝應勤修常不輕心；謂于諸眾生了性平等，不于貧下生輕賤故。汝應勤修愍破戒者；謂以大慈悲拔濟犯罪，安置菩薩凈戒中故。汝應勤修增慈悲力；謂觀察十方三世眾生，種種逼迫能救護故。
「汝應勤修財法攝受；謂財物飲食攝諸眾生，令入甚深真實法故。汝應勤修如說能行；謂修種種善開發自心，具足敷榮得圓滿故。汝應勤修昔相應善；謂求宿住智善巧多聞，能知過去相應行故。汝應勤修樂獨善寂；謂遠離處眾諸雜談說，常樂親近白凈法故。汝應勤修少欲知足；謂衣服、飲食、臥具、醫藥，自作教他知止足故。汝應勤修相應行法；謂三十七品菩提分法，常勤修習令相應故。汝應勤修菩薩行境；謂十波羅蜜一切行門，具足修習令圓滿故。汝應勤修菩薩地法；謂十種智地入住及出相，及得果皆證知故。汝應勤修入如來地；謂若菩提智及所斷障，種種體用皆證得故。汝應勤修難了知法；謂諸佛、菩薩、獨覺、聲聞，皆悉了知不思議故。汝應勤修不取諸相；謂修習覺悟諸法性相，如幻如夢同實相故。汝應勤修解脫法智；
【現代漢語翻譯】 現代漢語譯本：你應該勤奮修行大丈夫之道；也就是要親近承事諸佛、菩薩、聲聞、獨覺（四種聖者），常常供養他們。你應該勤奮遠離惡知識；也就是要遠離那些樂於生起斷見、常見等邪見，以及懶惰等惡劣的眾生。你應該勤奮不依賴凡夫；因為看到凡夫的法，都與愚癡相應，有很多過失。你應該勤奮常常不輕視他人；因為要了解一切眾生的本性平等，不因為貧窮低下而輕賤他們。你應該勤奮憐憫破戒的人；也就是要用大慈悲心救拔那些犯戒的人，讓他們安住在菩薩的清凈戒律中。你應該勤奮增長慈悲的力量；也就是要觀察十方三世的眾生，他們遭受種種逼迫，能夠救護他們。 你應該勤奮用財物和佛法來攝受眾生；也就是用財物飲食來攝受眾生，讓他們進入甚深真實的佛法。你應該勤奮如所說的那樣去修行；也就是要修習種種善法，開發自己的心，具足種種功德，得到圓滿。你應該勤奮修習過去相應的善法；也就是要尋求宿命通的智慧，善巧地聽聞佛法，能夠知道過去相應的行為。你應該勤奮樂於獨處和寂靜；也就是要遠離眾人聚集的喧鬧，常常樂於親近清凈的佛法。你應該勤奮少欲知足；也就是對於衣服、飲食、臥具、醫藥，自己能夠知足，也教導他人知足。你應該勤奮修習相應的行法；也就是要常常勤奮修習三十七道品（菩提分的三十七種修行方法），使之與自己的修行相應。你應該勤奮修習菩薩的行境；也就是要具足修習十波羅蜜（菩薩的十種修行方法）的一切行門，使之圓滿。你應該勤奮修習菩薩的階位法；也就是要證知十種智慧的階位，以及入住和出離的相狀，以及所得到的果位。你應該勤奮修習進入如來地；也就是要證得菩提的智慧以及所斷除的障礙，種種體性和作用。你應該勤奮修習難以了知的法；也就是諸佛、菩薩、獨覺、聲聞，都能夠了知不可思議的法。你應該勤奮修習不執著於一切相；也就是要修習覺悟諸法的本性，如幻如夢，與實相相同。你應該勤奮修習解脫的智慧；
【English Translation】 English version: You should diligently cultivate the conduct of a great person; that is, to be close to and serve the Buddhas, Bodhisattvas, Sravakas (Hearers), and Pratyekabuddhas (Solitary Buddhas), and to constantly make offerings to them. You should diligently stay away from bad companions; that is, to stay away from those who are fond of generating views of annihilation and permanence, as well as lazy and other evil beings. You should diligently not rely on ordinary people; because seeing the Dharma of ordinary people, it is all associated with ignorance and has many faults. You should diligently not look down on others; because you should understand that the nature of all beings is equal, and not despise them because they are poor and lowly. You should diligently have compassion for those who have broken precepts; that is, to use great compassion to rescue those who have broken precepts and place them in the pure precepts of the Bodhisattvas. You should diligently increase the power of compassion; that is, to observe the beings of the ten directions and three times, who are suffering from various oppressions, and be able to protect them. You should diligently use wealth and Dharma to gather beings; that is, to use wealth and food to gather beings, and lead them into the profound and true Dharma. You should diligently practice as you have been taught; that is, to cultivate various good deeds, develop your own mind, possess all kinds of merits, and attain perfection. You should diligently cultivate the good deeds of the past; that is, to seek the wisdom of knowing past lives, skillfully listen to the Dharma, and be able to know the corresponding actions of the past. You should diligently enjoy solitude and tranquility; that is, to stay away from the noise of crowds, and always enjoy being close to the pure Dharma. You should diligently be content with little desire; that is, to be content with clothing, food, bedding, and medicine, and to teach others to be content as well. You should diligently cultivate the corresponding practices; that is, to diligently cultivate the thirty-seven factors of enlightenment (the thirty-seven practices of the Bodhi-part), and make them correspond to your own practice. You should diligently cultivate the realm of Bodhisattva practice; that is, to fully cultivate all the practices of the ten Paramitas (the ten practices of the Bodhisattva), and make them perfect. You should diligently cultivate the stages of the Bodhisattva; that is, to realize the ten stages of wisdom, as well as the aspects of entering and leaving, and the fruits that are obtained. You should diligently cultivate entering the Tathagata stage; that is, to realize the wisdom of Bodhi and the obstacles that have been removed, as well as their various natures and functions. You should diligently cultivate the Dharma that is difficult to understand; that is, the Buddhas, Bodhisattvas, Pratyekabuddhas, and Sravakas are all able to understand the inconceivable Dharma. You should diligently cultivate not clinging to any phenomena; that is, to cultivate the realization of the nature of all phenomena, which are like illusions and dreams, and are the same as the true nature. You should diligently cultivate the wisdom of liberation;
謂金剛三昧散壞塵習，澄靜妄念智不動故。
「善男子！有如是等佛剎極微塵數不可思議種種法門，我皆勤修得此解脫，汝能修行亦當證得。善男子！汝向所問解脫境界，我此解脫境界無邊。又，善男子！我以得此解脫力故，憶念古世，爾時有劫名優缽羅華，于彼劫中，承事供養恒河沙數諸佛如來。彼諸如來，從初出家，我皆瞻奉守護供養，造僧伽藍，營辦資具。又彼如來從為菩薩入母胎時，誕生之時，行七步時，師子吼時，童子位時，處宮中時，厭棄王位初出家時，詣菩提樹成正覺時，轉正法輪，現佛神變，教化調伏諸眾生時；如是一切諸所作事，從初發心行菩薩道，乃至法盡，我皆明記無有遺余，常現在前念持不忘。又憶過去劫名善地，我于彼劫，復得值遇十恒河沙諸佛如來，承事供養。復憶有劫，名為妙德，于彼值遇十佛世界極微塵數諸佛如來，承事供養。又憶往劫，名無所得，于彼值遇八十百千億那由他諸佛如來，承事供養。復憶有劫，名為妙光，于彼值遇閻浮提極微塵數諸佛如來，承事供養。復憶往劫，名無稱光，于彼值遇二十恒河沙諸佛如來，承事供養。復憶往劫，名最勝吉祥，于彼值遇一恒河沙諸佛如來，承事供養。復憶往劫，名出現日，于彼值遇八十恒河沙諸佛如來，承事供養。復憶往劫，名
【現代漢語翻譯】 現代漢語譯本：
所謂金剛三昧（一種堅固的禪定狀態）能夠摧毀塵世的習氣，使妄念澄凈，智慧堅定不動。
『善男子！』有像這樣佛剎（佛所教化的世界）那樣多的微塵數，不可思議的種種法門，我都勤奮修習，獲得了這種解脫。你如果能夠修行，也應當證得。『善男子！』你先前所問的解脫境界，我的這種解脫境界是無邊無際的。還有，『善男子！』我因為得到這種解脫的力量，能夠憶念過去世的事情。那時有一個劫叫做優缽羅華（青蓮花），在那一劫中，我承事供養了恒河沙數那麼多的諸佛如來。那些如來，從最初出家開始，我就都瞻仰侍奉、守護供養，建造僧伽藍（寺院），籌辦各種資具。而且那些如來從作為菩薩進入母胎時，到誕生之時，行走七步時，發出獅子吼時，童子時期，在宮中時，厭棄王位初出家時，到菩提樹下成就正覺時，轉動法輪，顯現佛的神通變化，教化調伏眾生時；像這樣一切所做的事情，從最初發心修行菩薩道，乃至佛法結束，我都清楚地記得，沒有遺漏，常常在眼前，念持不忘。我又憶起過去有一個劫叫做善地，在那一劫中，我又遇到十恒河沙那麼多的諸佛如來，承事供養。我又憶起有一個劫叫做妙德，在那一劫中，我遇到十個佛世界微塵數那麼多的諸佛如來，承事供養。我又憶起往昔有一個劫叫做無所得，在那一劫中，我遇到八十百千億那由他（極大的數字單位）那麼多的諸佛如來，承事供養。我又憶起有一個劫叫做妙光，在那一劫中，我遇到閻浮提（我們所居住的世界）微塵數那麼多的諸佛如來，承事供養。我又憶起往昔有一個劫叫做無稱光，在那一劫中，我遇到二十恒河沙那麼多的諸佛如來，承事供養。我又憶起往昔有一個劫叫做最勝吉祥，在那一劫中，我遇到一恒河沙那麼多的諸佛如來，承事供養。我又憶起往昔有一個劫叫做出現日，在那一劫中，我遇到八十恒河沙那麼多的諸佛如來，承事供養。我又憶起往昔有一個劫叫做
【English Translation】 English version:
It is said that the Vajra Samadhi (a state of firm concentration) shatters the dust-like habits, clarifies deluded thoughts, and makes wisdom unwavering.
'Good man! There are as many inconceivable and various Dharma doors as the number of fine dust particles in a Buddha-land (a world where a Buddha teaches). I have diligently cultivated all of them and attained this liberation. If you can practice, you will also attain it. Good man! The realm of liberation you asked about earlier, my realm of liberation is boundless. Furthermore, good man! Because I have obtained the power of this liberation, I can recall past lives. At that time, there was a kalpa (an eon) called Utpala Flower (Blue Lotus). In that kalpa, I served and made offerings to as many Tathagatas (Buddhas) as the sands of the Ganges River. From the time those Tathagatas first left home, I have always revered, attended, protected, and made offerings to them, built Sangharamas (monasteries), and provided various necessities. Moreover, from the time those Tathagatas, as Bodhisattvas, entered their mothers' wombs, to the time of their birth, when they walked seven steps, when they roared like lions, during their childhood, when they were in the palace, when they renounced their kingdom and first left home, to the time they attained enlightenment under the Bodhi tree, when they turned the Dharma wheel, manifested Buddha's miraculous powers, and taught and tamed sentient beings; all these things, from the initial aspiration to practice the Bodhisattva path until the end of the Dharma, I remember clearly without any omissions, they are always present before me, and I hold them in my mind without forgetting. I also remember a past kalpa called Good Land. In that kalpa, I again encountered ten Ganges River sands worth of Tathagatas, and served and made offerings to them. I also remember a kalpa called Wonderful Virtue. In that kalpa, I encountered as many Tathagatas as the fine dust particles in ten Buddha-worlds, and served and made offerings to them. I also remember a past kalpa called No Attainment. In that kalpa, I encountered eighty hundred thousand million nayutas (extremely large numerical units) of Tathagatas, and served and made offerings to them. I also remember a kalpa called Wonderful Light. In that kalpa, I encountered as many Tathagatas as the fine dust particles in Jambudvipa (the world we inhabit), and served and made offerings to them. I also remember a past kalpa called Unparalleled Light. In that kalpa, I encountered twenty Ganges River sands worth of Tathagatas, and served and made offerings to them. I also remember a past kalpa called Most Auspicious. In that kalpa, I encountered one Ganges River sand worth of Tathagatas, and served and made offerings to them. I also remember a past kalpa called Appearing Sun. In that kalpa, I encountered eighty Ganges River sands worth of Tathagatas, and served and made offerings to them. I also remember a past kalpa called
勝性遊行，于彼值遇六十恒河沙諸佛如來，承事供養。復憶有劫，名為妙月，于彼值遇七十恒河沙諸佛如來，承事供養。善男子！如是憶念恒河沙劫，我常不離諸佛如來、應、正等覺，種種方便恭敬供養，從彼一切諸如來所，皆得聞此無礙念清凈莊嚴菩薩解脫，聞已受持，如說修行，恒不忘失；如是往劫所有如來，從初發心乃至法盡，諸所作事，我皆以此清凈莊嚴解脫之力，隨順憶念，明瞭現前，持而順行，唸唸觀察，曾無懈廢。
「善男子！我唯知此無礙念清凈莊嚴菩薩解脫，如諸菩薩摩訶薩，出生死夜，朗然明徹，永離癡冥，未嘗昏寐，心無諸蓋，身行輕安，于諸法性，清凈覺了，抉擇甚深修多羅藏，了不了義一切難處，善護自他，常勤修習菩薩凈戒，若利非利心恒平等，善巧出生神通妙智，隨順世間種種方便，增長福慧心無厭足，起大精進勤修助道，積集慈悲心無厭倦，成就如來十力無畏，十八不共一切佛法，隨順開悟一切眾生，晝夜精勤更無餘念，而我云何能知、能說彼功德行？善男子！此迦毗羅城，有童子師名為遍友，汝詣彼問菩薩云何學菩薩行，修菩薩道。」
時，善財童子以聞法故，歡喜踴躍，不思議善根速疾增長，頂禮其足，繞無數匝，慇勤瞻仰，辭退而去。
爾時，善財從天宮
【現代漢語翻譯】 現代漢語譯本：'勝性'（指菩薩的名字），我回憶起過去，曾值遇六十恒河沙數（恒河沙：指數量極多）的諸佛如來，並承事供養他們。我又回憶起有一個劫，名為'妙月'，在那時值遇了七十恒河沙數的諸佛如來，並承事供養他們。善男子！像這樣憶念恒河沙數劫的時間裡，我常常不離開諸佛如來、應、正等覺（如來、應、正等覺：佛的十種稱號之一），用種種方便恭敬供養他們，從所有這些如來那裡，我都聽聞了這無礙念清凈莊嚴菩薩解脫法門，聽聞后就接受並持守，按照所說的去修行，恒常不忘失；像這樣過去劫中所有的如來，從最初發心直到法盡，他們所做的一切事情，我都用這清凈莊嚴解脫的力量，隨順憶念，清楚地顯現在眼前，持守並順應修行，唸唸觀察，從不懈怠廢棄。 善男子！我只知道這無礙念清凈莊嚴菩薩解脫法門，就像諸菩薩摩訶薩（菩薩摩訶薩：指大菩薩）一樣，出生死長夜，光明朗照，永遠脫離愚癡黑暗，不曾昏沉睡眠，心中沒有各種煩惱障礙，身心輕安自在，對於諸法的本性，清凈覺悟明瞭，決斷選擇甚深修多羅藏（修多羅藏：指佛經），瞭解不了義和一切難解之處，善於守護自己和他人，常常勤奮修習菩薩的清凈戒律，對於利益和非利益的心恒常平等，善巧地生出神通妙智，隨順世間種種方便，增長福德和智慧，心中沒有厭足，發起大精進，勤奮修習助道之法，積累慈悲之心，沒有厭倦，成就如來的十力（十力：如來的十種力量）和無畏（無畏：佛的四種無所畏懼），十八不共法（十八不共法：佛獨有的十八種功德），一切佛法，隨順開悟一切眾生，日夜精勤，沒有其他念頭，而我怎麼能夠知道、能夠說出他們的功德和修行呢？善男子！在這迦毗羅城（迦毗羅城：佛陀的故鄉）里，有一位童子師名為遍友，你到他那裡去請問菩薩如何學習菩薩的修行，修菩薩之道。 這時，善財童子因為聽聞佛法，歡喜踴躍，不可思議的善根迅速增長，頂禮他的雙足，圍繞無數圈，慇勤地瞻仰，然後告辭離去。 那時，善財從天宮
【English Translation】 English version: 'Superior Nature' (referring to the name of the Bodhisattva), I recall that in the past, I encountered sixty Ganges sands of Buddhas Tathagatas, and served and made offerings to them. I also recall a kalpa named 'Wonderful Moon,' during which I encountered seventy Ganges sands of Buddhas Tathagatas, and served and made offerings to them. Good man! Recalling such a vast period of time as Ganges sands of kalpas, I have always been inseparable from the Buddhas Tathagatas, Arhats, Samyak-sambuddhas (Tathagata, Arhat, Samyak-sambuddha: one of the ten titles of the Buddha), respectfully making offerings to them through various means. From all those Tathagatas, I have heard this unobstructed mindfulness, pure and adorned Bodhisattva liberation. Having heard it, I accepted and upheld it, practiced according to what was said, and never forgot it. All the Tathagatas of past kalpas, from their initial aspiration until the end of their Dharma, all the things they did, I used the power of this pure and adorned liberation to recall them accordingly, clearly appearing before me. I upheld and practiced accordingly, contemplating every moment, never slacking or abandoning. Good man! I only know this unobstructed mindfulness, pure and adorned Bodhisattva liberation, just like the Bodhisattva Mahasattvas (Bodhisattva Mahasattva: refers to great Bodhisattvas), who emerge from the long night of birth and death, shining brightly, forever free from ignorance and darkness, never falling into drowsiness, with no hindrances in their minds, their bodies and minds are light and at ease. Regarding the nature of all dharmas, they are purely awakened and clear, decisively choosing the profound Sutra Pitaka (Sutra Pitaka: refers to Buddhist scriptures), understanding the provisional and all difficult points, skillfully protecting themselves and others, constantly diligently practicing the pure precepts of the Bodhisattva, their minds are always equal towards benefit and non-benefit, skillfully generating miraculous wisdom, following the various means of the world, increasing blessings and wisdom, with no satiety in their hearts, initiating great diligence, diligently practicing the auxiliary paths, accumulating compassion without weariness, accomplishing the ten powers of the Tathagata (ten powers: the ten powers of the Tathagata) and fearlessness (fearlessness: the four kinds of fearlessness of the Buddha), the eighteen unique qualities (eighteen unique qualities: the eighteen unique merits of the Buddha), all the Buddha's teachings, accordingly enlightening all sentient beings, diligently day and night, with no other thoughts. How can I know or speak of their merits and practices? Good man! In this city of Kapilavastu (Kapilavastu: the hometown of the Buddha), there is a teacher of children named 'Universal Friend,' go to him and ask how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva. At that time, Sudhana, because of hearing the Dharma, rejoiced and leaped for joy, his inconceivable roots of goodness rapidly increased, he bowed at his feet, circled him countless times, respectfully gazed at him, and then took his leave. At that time, Sudhana from the heavenly palace
下，向迦毗羅城，詣遍友所，禮足右繞，合掌恭敬，於一面立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行，云何修菩薩道；我聞聖者善能誘誨，愿為我說。」
遍友答言：「善男子！此有童子名善知眾藝，修學菩薩字智法門。汝可問之，當爲汝說。」
爾時，善財即至其所，頂禮其足，繞無數匝，於前合掌，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行，云何修菩薩道；我聞聖者善能誘誨，愿為我說。」
時，彼童子告善財言：「善男子！我得菩薩解脫，名具足圓滿善知眾藝。我恒唱持此之字母，所謂：唱婀字時，能甚深入般若波羅蜜門，名以菩薩勝威德力，顯示諸法本無生義。唱啰字時，能甚深入般若波羅蜜門，名普遍顯示無邊際微細解。唱跛字時，能甚深入般若波羅蜜門，名普照法界平等際微細智。唱者字時，能甚深入般若波羅蜜門，名普輪能斷差別色。唱曩(鼻音)字時，能甚深入般若波羅蜜門，名證得無依無住際。唱攞字時，能甚深入般若波羅蜜門，名離名色依處無垢污。唱娜字時，能甚深入般若波羅蜜門，名不退轉方便。唱婆(摹我反)字時，能甚深入般若波羅蜜門，名金剛輪道場。唱拏字時，能甚深入般若波羅蜜門，名普
【現代漢語翻譯】 現代漢語譯本： 於是，他前往迦毗羅城，去拜訪遍友（一位智者），向他行禮，右繞三圈，合掌恭敬地站在一邊，說道：『聖者！我已先發起了阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道菩薩如何學習菩薩的修行，如何修持菩薩之道。我聽說聖者您善於教導，希望您能為我講解。』 遍友回答說：『善男子！這裡有一位名叫善知眾藝的童子，他修學菩薩的字智法門。你可以去問他，他會為你講解的。』 當時，善財童子立刻前往善知眾藝所在之處，頂禮他的雙足，繞了無數圈，在他面前合掌，說道：『聖者！我已先發起了阿耨多羅三藐三菩提心，但還不知道菩薩如何學習菩薩的修行，如何修持菩薩之道。我聽說聖者您善於教導，希望您能為我講解。』 那時，那位童子告訴善財說：『善男子！我得到了一種菩薩的解脫法門，名為具足圓滿善知眾藝。我經常唱誦這些字母，所謂：唱誦『婀』字時，能深入般若波羅蜜門（智慧到達彼岸的法門），名為以菩薩殊勝的威德力量，顯示諸法本無生之義。唱誦『啰』字時，能深入般若波羅蜜門，名為普遍顯示無邊際的微細解。唱誦『跛』字時，能深入般若波羅蜜門，名為普照法界平等際的微細智慧。唱誦『者』字時，能深入般若波羅蜜門，名為普輪能斷差別色。唱誦『曩』字時，能深入般若波羅蜜門，名為證得無依無住的境界。唱誦『攞』字時，能深入般若波羅蜜門，名為遠離名色依處，沒有垢污。唱誦『娜』字時，能深入般若波羅蜜門，名為不退轉的方便。唱誦『婆』字時，能深入般若波羅蜜門，名為金剛輪道場。唱誦『拏』字時，能深入般若波羅蜜門，名為普』
【English Translation】 English version: Then, he went to Kapilavastu, approached Bhavyamitra (a wise friend), bowed at his feet, circumambulated him to the right, joined his palms respectfully, and stood to one side, saying: 'O Holy One! I have already aroused the mind for Anuttara-samyak-sambodhi (supreme perfect enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva, how a Bodhisattva cultivates the path of a Bodhisattva. I have heard that you, Holy One, are skilled in guiding and teaching, and I wish you would explain it to me.' Bhavyamitra replied: 'Good man! There is a boy here named Sudhana, who studies the Bodhisattva's Dharma gate of letter wisdom. You can ask him, and he will explain it to you.' At that time, Sudhana immediately went to where Sudhana was, bowed at his feet, circumambulated him countless times, joined his palms in front of him, and said: 'O Holy One! I have already aroused the mind for Anuttara-samyak-sambodhi, but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva, how a Bodhisattva cultivates the path of a Bodhisattva. I have heard that you, Holy One, are skilled in guiding and teaching, and I wish you would explain it to me.' At that time, the boy told Sudhana: 'Good man! I have attained a Bodhisattva's liberation, called the Complete and Perfect Skill in All Arts. I constantly chant these letters, namely: when chanting the letter 'a', one can deeply enter the gate of Prajna-paramita (perfection of wisdom), which is called displaying the meaning of the non-origination of all dharmas by the Bodhisattva's superior power and virtue. When chanting the letter 'ra', one can deeply enter the gate of Prajna-paramita, which is called universally displaying the boundless subtle understanding. When chanting the letter 'pa', one can deeply enter the gate of Prajna-paramita, which is called universally illuminating the subtle wisdom of the equality of the Dharma realm. When chanting the letter 'ca', one can deeply enter the gate of Prajna-paramita, which is called universally turning the wheel that can cut off differentiated forms. When chanting the letter 'na' (nasal sound), one can deeply enter the gate of Prajna-paramita, which is called attaining the state of no reliance and no dwelling. When chanting the letter 'la', one can deeply enter the gate of Prajna-paramita, which is called being free from the place of reliance on name and form, without defilement. When chanting the letter 'na', one can deeply enter the gate of Prajna-paramita, which is called the expedient of non-retrogression. When chanting the letter 'bha', one can deeply enter the gate of Prajna-paramita, which is called the Vajra wheel Bodhimanda. When chanting the letter 'na', one can deeply enter the gate of Prajna-paramita, which is called universally'
圓滿輪。唱灑(史我反)字時，能甚深入般若波羅蜜門，名為海藏。唱嚩(無可反)字時，能甚深入般若波羅蜜門，名普遍勤求出生安住。唱哆字時，能甚深入般若波羅蜜門，名星宿月圓滿光。唱也(移我反)字時，能甚深入般若波羅蜜門，名差別積集。唱瑟吒(二合上)字時，能甚深入般若波羅蜜門，名普照光明息除煩惱。唱迦(上)字時，能甚深入般若波羅蜜門，名普云不斷。唱娑(蘇我反)字時，能甚深入般若波羅蜜門，名降注大雨。唱莽字時，能甚深入般若波羅蜜門，名大速疾現種種色如眾高峰。唱誐(言迦反上)字時，能甚深入般若波羅蜜門，名普輪積集。唱他(上)字時，能甚深入般若波羅蜜門，名真如平等無分別藏。唱惹(上)字時，能甚深入般若波羅蜜門，名遍入世間海遊行清凈。唱娑嚩(二合)字時，能甚深入般若波羅蜜門，名普念諸佛一切莊嚴。唱馱字時，能甚深入般若波羅蜜門，名微細觀察一切法聚。唱舍(上尸我反)字時，能甚深入般若波羅蜜門，名隨順諸佛教輪光明。唱佉(上)字時，能甚深入般若波羅蜜門，名因地現前智慧藏。唱乞叉(二合)字時，能甚深入般若波羅蜜門，名息諸業海出生智慧藏。唱娑(蘇紇反)哆(二合上)字時，能甚深入般若波羅蜜門，名開凈光明蠲諸惑障。唱娘
(上)字時，能甚深入般若波羅蜜門，名出離世間智慧門。唱曷啰他(三合上)字時，能甚深入般若波羅蜜門，名利益眾生無我無人智慧燈。唱婆(蒲我反)字時，能甚深入般若波羅蜜門，名圓滿莊嚴一切宮殿。唱車(車者反上)字時，能甚深入般若波羅蜜門，名增長修行方便藏普覆輪。唱娑么(么音二合)字時，能甚深入般若波羅蜜門，名隨順十方現見諸佛旋轉藏。唱訶嚩(無我反二合)字時，能甚深入般若波羅蜜門，名觀察一切微細眾生方便力出生海藏。唱哆娑(二合)字時，能甚深入般若波羅蜜門，名自在趣入諸功德海。唱伽字時，能甚深入般若波羅蜜門，名普持一切法雲堅固海藏。唱姹(上)字時，能甚深入般若波羅蜜門，名願力現見十方諸佛猶如虛空。唱儜(上)字時，能甚深入般若波羅蜜門，名入字輪際無盡境界。唱頗字時，能甚深入般若波羅蜜門，名教化眾生究竟圓滿處。唱娑迦字時，能甚深入般若波羅蜜門，名廣大藏無礙辯遍照光明輪。唱夷娑(二合)字時，能甚深入般若波羅蜜門，名演說一切佛法智。唱室者(二合)字時，能甚深入般若波羅蜜門，名入虛空一切眾生界法雷大音遍吼。唱侘(上)字時，能甚深入般若波羅蜜門，名說無我法開佛境界曉悟群生。唱荼(去)字時，能甚深入般若波羅蜜門
【現代漢語翻譯】 現代漢語譯本 當唱誦『上』(shàng)字時，能深入般若波羅蜜（prajñāpāramitā，意為「智慧的完美」）之門，這被稱為出離世間的智慧之門。 當唱誦『曷啰他』(hélàtuō)字時，能深入般若波羅蜜之門，這被稱為利益眾生、無我無人的智慧之燈。 當唱誦『婆』(pó)字時，能深入般若波羅蜜之門，這被稱為圓滿莊嚴一切宮殿。 當唱誦『車』(chē)字時，能深入般若波羅蜜之門，這被稱為增長修行方便的寶藏，普覆一切的輪。 當唱誦『娑么』(suōme)字時，能深入般若波羅蜜之門，這被稱為隨順十方，現見諸佛的旋轉寶藏。 當唱誦『訶嚩』(hēwá)字時，能深入般若波羅蜜之門，這被稱為觀察一切微細眾生的方便力所出生的海洋寶藏。 當唱誦『哆娑』(duōsuō)字時，能深入般若波羅蜜之門，這被稱為自在趣入一切功德之海。 當唱誦『伽』(qié)字時，能深入般若波羅蜜之門，這被稱為普遍持有一切法雲的堅固海洋寶藏。 當唱誦『姹』(chà)字時，能深入般若波羅蜜之門，這被稱為願力顯現，十方諸佛猶如虛空。 當唱誦『儜』(níng)字時，能深入般若波羅蜜之門，這被稱為進入字輪的無盡境界。 當唱誦『頗』(pō)字時，能深入般若波羅蜜之門，這被稱為教化眾生，達到究竟圓滿之處。 當唱誦『娑迦』(suōjiā)字時，能深入般若波羅蜜之門，這被稱為廣大寶藏，無礙辯才，遍照光明的輪。 當唱誦『夷娑』(yísuō)字時，能深入般若波羅蜜之門，這被稱為演說一切佛法的智慧。 當唱誦『室者』(shìzhě)字時，能深入般若波羅蜜之門，這被稱為進入虛空一切眾生界，法雷大音遍吼。 當唱誦『侘』(chà)字時，能深入般若波羅蜜之門，這被稱為宣說無我之法，開啟佛的境界，曉悟眾生。 當唱誦『荼』(tú)字時，能深入般若波羅蜜之門
【English Translation】 English version When chanting the syllable 'shàng', one can deeply enter the gate of Prajñāpāramitā (the perfection of wisdom), which is called the gate of wisdom that transcends the world. When chanting the syllable 'hélàtuō', one can deeply enter the gate of Prajñāpāramitā, which is called the lamp of wisdom that benefits all beings, without self or others. When chanting the syllable 'pó', one can deeply enter the gate of Prajñāpāramitā, which is called the perfect adornment of all palaces. When chanting the syllable 'chē', one can deeply enter the gate of Prajñāpāramitā, which is called the treasury of increasing skillful means in practice, the wheel that covers all. When chanting the syllable 'suōme', one can deeply enter the gate of Prajñāpāramitā, which is called the rotating treasury that accords with the ten directions and reveals all Buddhas. When chanting the syllable 'hēwá', one can deeply enter the gate of Prajñāpāramitā, which is called the ocean treasury born from the power of skillful means to observe all subtle beings. When chanting the syllable 'duōsuō', one can deeply enter the gate of Prajñāpāramitā, which is called the freedom to enter the ocean of all merits. When chanting the syllable 'qié', one can deeply enter the gate of Prajñāpāramitā, which is called the firm ocean treasury that universally holds all dharma clouds. When chanting the syllable 'chà', one can deeply enter the gate of Prajñāpāramitā, which is called the manifestation of vows, where Buddhas of the ten directions are like empty space. When chanting the syllable 'níng', one can deeply enter the gate of Prajñāpāramitā, which is called entering the endless realm at the edge of the wheel of syllables. When chanting the syllable 'pō', one can deeply enter the gate of Prajñāpāramitā, which is called the place of teaching and transforming beings to reach ultimate perfection. When chanting the syllable 'suōjiā', one can deeply enter the gate of Prajñāpāramitā, which is called the vast treasury, unobstructed eloquence, and the wheel of light that illuminates everywhere. When chanting the syllable 'yísuō', one can deeply enter the gate of Prajñāpāramitā, which is called the wisdom of expounding all the Buddha's teachings. When chanting the syllable 'shìzhě', one can deeply enter the gate of Prajñāpāramitā, which is called entering the realm of all beings in space, where the great sound of the dharma thunder roars everywhere. When chanting the syllable 'chà', one can deeply enter the gate of Prajñāpāramitā, which is called speaking the dharma of no-self, opening the realm of the Buddha, and enlightening all beings. When chanting the syllable 'tú', one can deeply enter the gate of Prajñāpāramitā
，名一切法輪差別藏。善男子！我唱如是字母之時，此四十二般若波羅蜜門為首，一切章句隨轉無礙，能甚深入無量無數般若波羅蜜門。」
善財白言：「聖者！云何修行得此解脫？」
答言：「善男子！若諸菩薩勤修十法，具足圓滿，則能得此善知眾藝菩薩解脫。何等為十？所謂：具足智慧，勤求善友，勇猛精進，離諸障惑，正行清凈，尊重正教，觀法性空，滅除邪見，修習正道，具真實智。若諸菩薩，於此十法具足圓滿，則能速疾得此解脫。所以者何？由諸菩薩具足智慧，勤求善友，見已親近，歡喜愛敬，生如佛想，以親近故，常蒙教誨，蒙教誨故，則能難行勇猛精進；得精進已，能以善法滅諸不善；滅不善故，令眾善法皆得圓滿，善圓滿已，則能遠離一切障惑，離諸障故，令身、口、意得大清凈，正行相應，由此清凈，能於一切諸佛菩薩善知識教，心生尊重，尊重教故，勤求觀察諸法空寂，悟法空已，其心所向，皆無掛礙，深達緣起，離無因見，滅邪見心，修習正道，入正道已，得真實智，得實智故，得此解脫，證深法界。」
善財復言：「此真實者，名為何等？」
答言：「善男子！即此語言，是名真實。」
善財復言：「云何語言，名為真實？」
答言：「善男子！
【現代漢語翻譯】 現代漢語譯本：名為一切法輪差別藏（指包含一切佛法教義的寶藏）。善男子！當我唱誦這些字母時，以這四十二般若波羅蜜門（指通往智慧彼岸的四十二種法門）為首，一切章句都能隨之無礙運轉，能夠深入無量無數的般若波羅蜜門。 善財（菩薩名）問道：『聖者！如何修行才能獲得這種解脫？』 答道：『善男子！如果各位菩薩勤奮修習十種法，使其具足圓滿，就能獲得這種善知眾藝菩薩的解脫。這十種法是什麼呢？就是：具足智慧，勤求善友，勇猛精進，遠離各種障礙迷惑，行為端正清凈，尊重正法教誨，觀察諸法性空，滅除邪見，修習正道，具足真實智慧。如果各位菩薩在這十種法上具足圓滿，就能迅速獲得這種解脫。為什麼呢？因為各位菩薩具足智慧，勤求善友，見到善友后親近他們，歡喜愛戴尊敬他們，生起如同對待佛陀一樣的想法，因為親近的緣故，常常蒙受教誨，蒙受教誨的緣故，就能在難行之事上勇猛精進；得到精進之後，就能用善法滅除各種不善；滅除不善的緣故，使各種善法都得以圓滿，善法圓滿之後，就能遠離一切障礙迷惑，遠離各種障礙的緣故，使身、口、意得到大清凈，與正行相應，因為這種清凈，能對一切諸佛菩薩善知識的教誨，心中生起尊重，因為尊重教誨的緣故，勤奮觀察諸法空寂的道理，領悟諸法空性之後，他的心所向往，都沒有掛礙，深刻通達緣起，遠離無因的見解，滅除邪見之心，修習正道，進入正道之後，得到真實智慧，得到真實智慧的緣故，就能獲得這種解脫，證入甚深的法界。』 善財又問道：『這真實，指的是什麼呢？』 答道：『善男子！就是這些語言，就叫做真實。』 善財又問道：『為什麼說語言是真實呢？』 答道：『善男子！』
【English Translation】 English version: named 'the treasury of all Dharma wheel differentiations' (referring to a treasure containing all Buddhist teachings). Good man! When I chant these letters, with these forty-two gates of Prajnaparamita (referring to the forty-two methods to reach the other shore of wisdom) as the head, all sentences can follow and operate without hindrance, and can deeply enter into immeasurable and countless gates of Prajnaparamita. Sudhana (name of a Bodhisattva) asked: 'Holy one! How does one cultivate to attain this liberation?' Answered: 'Good man! If all Bodhisattvas diligently cultivate ten dharmas, making them complete and perfect, then they can attain this liberation of the Bodhisattva who is skilled in all arts. What are these ten dharmas? They are: possessing wisdom, diligently seeking good friends, being courageous and diligent, being free from all obstacles and confusions, having upright and pure conduct, respecting the teachings of the true Dharma, observing the emptiness of the nature of all dharmas, eliminating wrong views, cultivating the right path, and possessing true wisdom. If all Bodhisattvas are complete and perfect in these ten dharmas, then they can quickly attain this liberation. Why is that? Because all Bodhisattvas possess wisdom, diligently seek good friends, and after seeing good friends, they approach them, joyfully love and respect them, and generate thoughts as if they were treating the Buddha. Because of this closeness, they often receive teachings. Because of receiving teachings, they can be courageous and diligent in difficult practices; after gaining diligence, they can use good dharmas to eliminate all unwholesome dharmas; because of eliminating unwholesome dharmas, they enable all wholesome dharmas to be perfected. After wholesome dharmas are perfected, they can be free from all obstacles and confusions. Because of being free from all obstacles, they enable body, speech, and mind to attain great purity, corresponding to right conduct. Because of this purity, they can generate respect in their hearts for the teachings of all Buddhas, Bodhisattvas, and good teachers. Because of respecting the teachings, they diligently observe the emptiness of all dharmas. After realizing the emptiness of dharmas, their minds are free from all attachments. They deeply understand dependent origination, are free from the view of no cause, eliminate the mind of wrong views, cultivate the right path, and after entering the right path, they attain true wisdom. Because of attaining true wisdom, they can attain this liberation and realize the profound Dharma realm.' Sudhana asked again: 'What is meant by this 'truth'?' Answered: 'Good man! These very words are called 'truth'.' Sudhana asked again: 'Why are words called 'truth'?' Answered: 'Good man!'
不虛誑語，是名真實。」
復言：「云何不虛誑語？」
眾藝答言：「彼語真實，體常不變，恒一性故。」
復言：「云何不變異性？」
答言：「善男子！自身證悟，解法性故。」
復言：「法性相貌云何？能所解法為一、為二？」
答言：「善男子！如是菩薩自所證法，不一不二。由此力故，則能平等利益自他，猶如大地，能生一切，而無彼此能所利心，然其法性，亦非有相，亦非無相，體如虛空，難知難解。
「善男子！此法微妙，難以文字語言宣說。何以故？超過一切文字境界故，超過一切語言境界故，超過一切語業所行諸境界故，超過一切戲論分別思量境界故，超過一切尋伺計度諸境界故，超過一切愚癡眾生所知境界故，超過一切煩惱相應魔事境界故，超過一切心識境界故，無此無彼無相離相超過一切虛妄境界故，住無住處寂靜聖者境界故。善男子！彼諸聖者自證境界，無色相，無垢凈，無取捨，無濁亂，清凈最勝，性常不壞。諸佛出世，若不出世，於法界性，體常一故。善男子！菩薩為此法故，行於無數難行之行，得此法體，善能饒益一切眾生，令諸眾生於此法中，究竟安住。善男子！此是真實，此不異相，此是實際，此是一切智體，此是不思議法界，此是
【現代漢語翻譯】 現代漢語譯本：'不虛誑語，這被稱為真實。' 復又問：'什麼是不虛誑語？' 眾藝回答說：'那語言真實，本體恒常不變，因為它始終具有單一的性質。' 又問：'什麼是不可變異的性質？' 回答說：'善男子！這是因為自身證悟，理解了法性的緣故。' 又問：'法性的相貌如何？能理解的法和所理解的法是一還是二？' 回答說：'善男子！像這樣的菩薩自己所證悟的法，不一也不二。憑藉這種力量，就能平等地利益自己和他人，就像大地一樣，能生長一切，而沒有彼此能利益和所利益的心。然而，法性也並非有相，也並非無相，其本體如同虛空，難以知曉和理解。 '善男子！此法微妙，難以用文字語言來宣說。為什麼呢？因為它超越了一切文字的境界，超越了一切語言的境界，超越了一切語業所行的各種境界，超越了一切戲論分別思量的境界，超越了一切尋伺計度的各種境界，超越了一切愚癡眾生所知的境界，超越了一切煩惱相應的魔事境界，超越了一切心識的境界，無此無彼，無相離相，超越了一切虛妄的境界，安住在無所住處的寂靜聖者的境界。善男子！那些聖者自己證悟的境界，沒有色相，沒有垢凈，沒有取捨，沒有濁亂，清凈最殊勝，其性質恒常不壞。諸佛出世，或者不出世，對於法界的性質，本體始終是一樣的。善男子！菩薩爲了這個法，修行無數艱難的修行，得到這個法的本體，善於饒益一切眾生，使一切眾生在這個法中，最終安住。善男子！這就是真實，這就是不異的相，這就是實際，這就是一切智的本體，這就是不可思議的法界，這就是...'
【English Translation】 English version: 'Not false or deceitful speech, this is called truth.' Again asked: 'What is not false or deceitful speech?' The assembly replied: 'That speech is true, its essence is constant and unchanging, because it always has a single nature.' Again asked: 'What is the unchanging nature?' Replied: 'Good man! It is because of self-realization, understanding the nature of Dharma.' Again asked: 'What is the appearance of Dharma-nature? Is the Dharma that can be understood and the Dharma that is understood one or two?' Replied: 'Good man! The Dharma that such a Bodhisattva realizes is neither one nor two. By this power, one can equally benefit oneself and others, just like the earth, which can grow everything, without the mind of being able to benefit or being benefited. However, the Dharma-nature is neither with form nor without form, its essence is like the void, difficult to know and understand.' 'Good man! This Dharma is subtle and difficult to express with words and language. Why? Because it transcends all realms of words, transcends all realms of language, transcends all realms of actions of speech, transcends all realms of playful discussions and discriminations, transcends all realms of seeking and pondering, transcends all realms known by ignorant beings, transcends all realms of demonic activities associated with afflictions, transcends all realms of consciousness, without this or that, without form or separation from form, transcends all false realms, and dwells in the realm of the silent sages who have no dwelling place. Good man! The realm that those sages realize themselves has no form, no defilement or purity, no taking or discarding, no turbidity or chaos, it is pure and most supreme, and its nature is constant and indestructible. Whether Buddhas appear in the world or not, the essence of the Dharma-realm is always the same. Good man! For this Dharma, Bodhisattvas practice countless difficult practices, obtain the essence of this Dharma, are good at benefiting all sentient beings, and enable all sentient beings to ultimately dwell in this Dharma. Good man! This is the truth, this is the non-different appearance, this is the reality, this is the essence of all wisdom, this is the inconceivable Dharma-realm, this is...'
不二法界，此是善知眾藝圓滿具足菩薩解脫。善男子！我唯知此解脫，如諸菩薩摩訶薩，能於一切世、出世間善巧之法，殊能異藝，文字算數，咸綜無遺。又善了知醫方咒術；有諸眾生、鬼魅所持，怨憎咒詛，妖幻所迷，死屍奔逐，癲癇羸瘦，及諸蠱毒，種種異疾，咸能救之，使得痊癒。又善別知殊珍異貨；金、玉、珠、貝、珊瑚、琉璃、摩尼、硨磲、玻璃、碼瑙、銅、鐵、鉛、錫、雞薩羅等，一切寶藏出生之處，品類不同，價直多少。村營國邑，大小都城，宮殿苑園，巖泉藪澤，凡是一切人眾所居，菩薩咸能隨方攝護。又知其身，具有六百六十三相，于諸相中，校其優劣，知其苦樂，定其吉兇，辨其修短。雖具眾相，不及好聲；雖多好聲，不如勝福；及知此福，所修之業，可轉不轉定不定報。又善觀察天文地理，讖緯陰陽，人相吉兇，惡星變怪，雲霞氣候，鳥獸音聲，水陸往還，徴應休咎，年穀豐儉，國土安危。如是世間所有藝能，靡不該練盡其源本。又能分別出世之法；正名辨義，觀察體相，微細甚深，抉擇宣說，隨順修行，智入其中，無疑無礙，無愚闇，無頑鈍，無憂惱，無沉沒，無不現證。而我云何能知、能說彼功德行？善男子！此摩竭提國有一聚落，名為有義。彼中有城，名婆怛那。有優婆夷，名最勝賢，
【現代漢語翻譯】 現代漢語譯本：『不二法界』，這是善於通曉各種技藝、圓滿具足的菩薩的解脫境界。善男子！我只知道這種解脫境界，就像那些菩薩摩訶薩（菩薩中的大菩薩），能夠精通一切世間和出世間的巧妙方法，尤其擅長各種技藝，文字、算術，都能全面掌握，沒有遺漏。而且還精通醫術、藥方和咒術；如果有眾生被鬼魅附身，或者被怨恨詛咒，被妖術迷惑，被死屍追趕，患有癲癇、身體虛弱，以及各種蠱毒等疾病，都能救治他們，使他們痊癒。還善於辨別各種珍貴的貨物；金、玉、珍珠、貝殼、珊瑚、琉璃、摩尼（如意寶珠）、硨磲（海中大貝）、玻璃、瑪瑙、銅、鐵、鉛、錫、雞薩羅（一種寶石）等，所有寶藏的產地，種類不同，價值多少，都清楚知道。對於村莊、營地、國家、大小城市、宮殿、園林、巖石、泉水、沼澤，凡是有人居住的地方，菩薩都能隨處保護。還知道自己的身體，具有六百六十三種相，在這些相中，比較它們的優劣，知道它們的苦樂，確定它們的吉兇，辨別它們的壽命長短。雖然具有各種相，但不如美好的聲音；雖然有很多美好的聲音，但不如殊勝的福德；並且知道這種福德，所修的業，可以轉變或不能轉變，是定報還是不定報。還善於觀察天文地理，讖緯（預言）陰陽，人的相貌吉兇，惡星的變異，雲霞氣候，鳥獸的聲音，水陸的往來，徵兆的吉兇，年成的好壞，國家的安危。像這樣世間所有的技藝，沒有不精通，沒有不瞭解其根本的。而且還能分別出世間的方法；正確地命名，辨別意義，觀察本體和現象，細微而深奧，決斷選擇，宣說教義，隨順修行，智慧進入其中，沒有疑惑，沒有障礙，沒有愚昧，沒有頑固，沒有憂愁，沒有沉淪，沒有不能現證的。而我怎麼能知道、能說出他們的功德和修行呢？善男子！在這個摩竭提國（古印度國名）有一個村落，名叫有義。那裡有一座城，名叫婆怛那。有一位優婆夷（在家女居士），名叫最勝賢。 English version: 'The non-dual dharma realm,' this is the liberation of a Bodhisattva who is skilled in all arts and possesses complete perfection. Good man! I only know this liberation, like those Bodhisattva-Mahasattvas (great Bodhisattvas) who are able to be proficient in all skillful methods of the world and beyond, especially in various arts, writing, and arithmetic, mastering them all without omission. Moreover, they are well-versed in medicine, prescriptions, and incantations; if there are beings possessed by demons, or cursed by hatred, deluded by magic, chased by corpses, suffering from epilepsy, weakness, and various poisons, they can cure them and make them well. They are also skilled in distinguishing various precious goods; gold, jade, pearls, shells, coral, lapis lazuli, mani (wish-fulfilling) jewels, tridacna (giant clams), glass, agate, copper, iron, lead, tin, kimsuka (a type of gem), etc., knowing the origins of all treasures, their different types, and their values. For villages, camps, countries, large and small cities, palaces, gardens, rocks, springs, and marshes, wherever people live, Bodhisattvas can protect them everywhere. They also know their own bodies, possessing six hundred and sixty-three characteristics, among which they compare their merits and demerits, know their joys and sorrows, determine their auspiciousness and inauspiciousness, and discern their lifespan. Although they possess various characteristics, they are not as good as a beautiful voice; although they have many beautiful voices, they are not as good as supreme merit; and they know this merit, the karma they cultivate, whether it can be transformed or not, whether it is fixed or unfixed retribution. They are also skilled in observing astronomy and geography, prophecies, yin and yang, the auspiciousness and inauspiciousness of people's appearances, the changes of evil stars, clouds and weather, the sounds of birds and beasts, the comings and goings of water and land, the signs of good and bad omens, the abundance or scarcity of harvests, and the safety or danger of countries. Like this, all worldly arts and skills, there is nothing they are not proficient in, nothing they do not understand the root of. Moreover, they can distinguish the methods of transcending the world; correctly naming, distinguishing meanings, observing the essence and phenomena, subtle and profound, making decisions, proclaiming the teachings, following the practice, wisdom entering into it, without doubt, without hindrance, without ignorance, without stubbornness, without sorrow, without sinking, without not realizing it. How can I know or speak of their merits and practices? Good man! In this Magadha (ancient Indian kingdom) country, there is a village called 'Meaningful'. There is a city there called Pataliputra. There is an Upasika (female lay practitioner) named 'Most Excellent Sage'.
【English Translation】 'The non-dual dharma realm,' this is the liberation of a Bodhisattva who is skilled in all arts and possesses complete perfection. Good man! I only know this liberation, like those Bodhisattva-Mahasattvas (great Bodhisattvas) who are able to be proficient in all skillful methods of the world and beyond, especially in various arts, writing, and arithmetic, mastering them all without omission. Moreover, they are well-versed in medicine, prescriptions, and incantations; if there are beings possessed by demons, or cursed by hatred, deluded by magic, chased by corpses, suffering from epilepsy, weakness, and various poisons, they can cure them and make them well. They are also skilled in distinguishing various precious goods; gold, jade, pearls, shells, coral, lapis lazuli, mani (wish-fulfilling) jewels, tridacna (giant clams), glass, agate, copper, iron, lead, tin, kimsuka (a type of gem), etc., knowing the origins of all treasures, their different types, and their values. For villages, camps, countries, large and small cities, palaces, gardens, rocks, springs, and marshes, wherever people live, Bodhisattvas can protect them everywhere. They also know their own bodies, possessing six hundred and sixty-three characteristics, among which they compare their merits and demerits, know their joys and sorrows, determine their auspiciousness and inauspiciousness, and discern their lifespan. Although they possess various characteristics, they are not as good as a beautiful voice; although they have many beautiful voices, they are not as good as supreme merit; and they know this merit, the karma they cultivate, whether it can be transformed or not, whether it is fixed or unfixed retribution. They are also skilled in observing astronomy and geography, prophecies, yin and yang, the auspiciousness and inauspiciousness of people's appearances, the changes of evil stars, clouds and weather, the sounds of birds and beasts, the comings and goings of water and land, the signs of good and bad omens, the abundance or scarcity of harvests, and the safety or danger of countries. Like this, all worldly arts and skills, there is nothing they are not proficient in, nothing they do not understand the root of. Moreover, they can distinguish the methods of transcending the world; correctly naming, distinguishing meanings, observing the essence and phenomena, subtle and profound, making decisions, proclaiming the teachings, following the practice, wisdom entering into it, without doubt, without hindrance, without ignorance, without stubbornness, without sorrow, without sinking, without not realizing it. How can I know or speak of their merits and practices? Good man! In this Magadha (ancient Indian kingdom) country, there is a village called 'Meaningful'. There is a city there called Pataliputra. There is an Upasika (female lay practitioner) named 'Most Excellent Sage'.
汝詣彼問菩薩云何學菩薩行，修菩薩道。」
時，善財童子禮眾藝足，繞無數匝，慇勤瞻仰，一心戀慕，辭退而去。
大方廣佛華嚴經卷第三十一 大正藏第 10 冊 No. 0293 大方廣佛華嚴經
大方廣佛華嚴經卷第三十二
罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品
爾時，善財童子漸次前行，詣婆怛那城有義聚落，至於賢勝優婆夷所，頂禮其足，繞無數匝，合掌恭敬，於一面立。白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行，云何修菩薩道，我聞聖者善能誘誨，愿為我說。」
賢勝告言：「善男子！我得菩薩解脫，名無住處無盡輪，既自開解，復為人說，我住於此大三昧中，出生諸法無盡無住。所謂：出生一切智性眼無盡無住，出生一切智性耳無盡無住，出生一切智性鼻無盡無住，出生一切智性舌無盡無住，出生一切智性身無盡無住，出生一切智性意無盡無住，出生一切智性功德波濤無盡無住，出生一切智性智電光明無盡無住，出生一切智性照眾生智無盡無住，出生一切智性速疾神通無盡無住。善男子！我唯知此無住處無盡輪解脫門。如諸菩薩摩訶薩，一切無著功德智行無盡法門，而我云何能知、能說？善男子！於此
【現代漢語翻譯】 現代漢語譯本：你去那裡問菩薩，菩薩如何學習菩薩的修行，如何修菩薩之道。 當時，善財童子向眾藝足（指菩薩的各種技藝和能力）行禮，繞行無數圈，恭敬地瞻仰，一心依戀不捨，然後告退離去。 《大方廣佛華嚴經》卷第三十一 大正藏第10冊 No. 0293 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第三十二 罽賓國（古印度北部地區）三藏般若奉詔翻譯《入不思議解脫境界普賢行愿品》 當時，善財童子逐漸向前行走，到達婆怛那城（地名）的有義聚落，來到賢勝優婆夷（女居士）的住所，頂禮她的雙足，繞行無數圈，合掌恭敬，站在一邊。他說道：『聖者！我已先發了阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道菩薩如何學習菩薩的修行，如何修菩薩之道。我聽說聖者您善於教導，希望您能為我講解。』 賢勝回答說：『善男子！我得到一種菩薩的解脫法門，名為「無住處無盡輪」，我既自己開悟理解，又為他人宣說。我安住于這種大三昧（禪定）中，能出生諸法無盡無住的境界。所謂：出生一切智性眼無盡無住，出生一切智性耳無盡無住，出生一切智性鼻無盡無住，出生一切智性舌無盡無住，出生一切智性身無盡無住，出生一切智性意無盡無住，出生一切智性功德波濤無盡無住，出生一切智性智慧光明無盡無住，出生一切智性照耀眾生智慧無盡無住，出生一切智性快速神通無盡無住。善男子！我只知道這「無住處無盡輪」的解脫法門。至於諸位菩薩摩訶薩（大菩薩）的一切無執著的功德智慧修行無盡法門，我又怎麼能知道、能說呢？善男子！』
【English Translation】 English version: You go there and ask the Bodhisattva how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva. At that time, Sudhana (善財童子) paid homage to the assembly of accomplished arts (referring to the various skills and abilities of a Bodhisattva), circumambulated them countless times, gazed upon them with reverence, and with a heart full of longing, took his leave and departed. The Avatamsaka Sutra, Volume 31 Taisho Tripitaka Volume 10, No. 0293, The Avatamsaka Sutra The Avatamsaka Sutra, Volume 32 Translated by Tripitaka Prajna of Kipin (ancient northern India) under imperial decree, 'The Chapter on the Vows and Practices of Samantabhadra Entering the Inconceivable Realm of Liberation' At that time, Sudhana gradually proceeded forward, reached the settlement of Yiyi in the city of Vadhana, and arrived at the residence of the laywoman, Bhadra (賢勝優婆夷). He bowed at her feet, circumambulated her countless times, joined his palms in reverence, and stood to one side. He said, 'Venerable one! I have already awakened the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva, or how a Bodhisattva cultivates the path of a Bodhisattva. I have heard that the Venerable one is skilled in teaching, and I wish that you would explain it to me.' Bhadra replied, 'Good man! I have attained a Bodhisattva's liberation called the 'Wheel of Endless Abiding Nowhere'. Having understood it myself, I also explain it to others. I abide in this great Samadhi (meditative absorption), and from it, I bring forth the endless and non-abiding states of all dharmas. That is to say: bringing forth the endless and non-abiding of the eye of all-knowing wisdom, bringing forth the endless and non-abiding of the ear of all-knowing wisdom, bringing forth the endless and non-abiding of the nose of all-knowing wisdom, bringing forth the endless and non-abiding of the tongue of all-knowing wisdom, bringing forth the endless and non-abiding of the body of all-knowing wisdom, bringing forth the endless and non-abiding of the mind of all-knowing wisdom, bringing forth the endless and non-abiding of the waves of merit of all-knowing wisdom, bringing forth the endless and non-abiding of the light of wisdom of all-knowing wisdom, bringing forth the endless and non-abiding of the wisdom that illuminates all beings of all-knowing wisdom, bringing forth the endless and non-abiding of the swift supernatural powers of all-knowing wisdom. Good man! I only know this liberation gate of the 'Wheel of Endless Abiding Nowhere'. As for the endless Dharma gates of all the unattached merits, wisdom, and practices of all the Bodhisattva Mahasattvas (great Bodhisattvas), how could I know or explain them? Good man!'
南方有一大城，名為沃田，彼有長者，名堅固解脫，鬻金為業。汝詣彼問菩薩云何學菩薩行，修菩薩道。」
爾時，善財禮賢勝足，繞無數匝，慇勤瞻仰，一心戀慕，辭退而去。
爾時，善財童子漸次南行到于彼城，詣長者所，禮足右繞，合掌恭敬，於一面立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、云何修菩薩道，我聞聖者善能誘誨，愿為我說。」
長者告言：「善男子！我得菩薩解脫，名無著念清凈莊嚴。我自得是解脫已來，於十方界一切佛所，勤求正法無有休息。善男子！我唯知此無著念清凈莊嚴解脫門。如諸菩薩摩訶薩，獲無所畏，猶師子吼，安住廣大福德智慧殊勝之聚，以大音聲開悟群品，如是菩薩功德智行，而我云何能知、能說？善男子！即此城中有一長者，名為妙月，其所住宅，常有光明。汝詣彼問菩薩云何學菩薩行，修菩薩道。」
時，善財童子禮長者足，繞無數匝，慇勤瞻仰，辭退而去。
爾時，善財童子即詣妙月長者所，禮足右繞，合掌恭敬，於一面立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道，我聞聖者善能誘誨，愿為我說。」
妙月答言：「善男子！我得菩薩解脫，名無
【現代漢語翻譯】 現代漢語譯本：南方有一座大城，名為沃田，那裡有一位長者，名叫堅固解脫（指一位具有堅定解脫智慧的長者），以販賣黃金為業。你應該去那裡請教他，問他菩薩如何學習菩薩的修行，如何修持菩薩之道。 當時，善財童子向賢勝（指一位菩薩）行禮，繞行無數圈，恭敬地瞻仰，心中充滿戀慕，然後告辭離去。 當時，善財童子逐漸向南行走，到達那座城市，來到長者住所，向他行禮，右繞三圈，合掌恭敬，站在一邊，說道：『聖者！我早已發起了阿耨多羅三藐三菩提心（指無上正等正覺的菩提心），但還不知道菩薩如何學習菩薩的修行，如何修持菩薩之道。我聽說聖者您善於教導，希望您能為我講解。』 長者回答說：『善男子！我得到了一種菩薩的解脫法門，名為無著念清凈莊嚴（指一種不受執著念頭干擾的清凈莊嚴的解脫法門）。自從我得到這種解脫法門以來，在十方世界一切佛的面前，勤奮地尋求正法，從不懈怠。善男子！我只知道這種無著念清凈莊嚴解脫法門。像那些菩薩摩訶薩（指大菩薩），他們獲得了無所畏懼的境界，如同獅子吼一般，安住在廣大福德智慧的殊勝聚集之中，以洪亮的聲音開導眾生。像這樣的菩薩的功德智慧和修行，我又怎麼能夠知道和講述呢？善男子！就在這座城中，還有一位長者，名叫妙月（指一位具有微妙智慧的長者），他的住所常常有光明。你應該去請教他，問他菩薩如何學習菩薩的修行，如何修持菩薩之道。』 當時，善財童子向長者行禮，繞行無數圈，恭敬地瞻仰，然後告辭離去。 當時，善財童子立即前往妙月長者的住所，向他行禮，右繞三圈，合掌恭敬，站在一邊，說道：『聖者！我早已發起了阿耨多羅三藐三菩提心，但還不知道菩薩如何學習菩薩的修行，如何修持菩薩之道。我聽說聖者您善於教導，希望您能為我講解。』 妙月回答說：『善男子！我得到了一種菩薩的解脫法門，名為無
【English Translation】 English version: 'To the south, there is a great city named Votada. There lives an elder named Firm Liberation (referring to an elder with firm wisdom of liberation), who is in the business of selling gold. You should go there and ask him how a Bodhisattva learns the practice of a Bodhisattva and how they cultivate the path of a Bodhisattva.' At that time, Sudhana paid homage to Virtuous Victory (referring to a Bodhisattva), circumambulated him countless times, gazed upon him with reverence and longing, and then took his leave. At that time, Sudhana gradually traveled south and arrived at that city. He went to the elder's residence, paid homage to him, circumambulated him three times, joined his palms in reverence, stood to one side, and said, 'Holy One! I have already awakened the mind of Anuttara-samyak-sambodhi (referring to the mind of supreme perfect enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva and how they cultivate the path of a Bodhisattva. I have heard that you, Holy One, are skilled in teaching, and I wish you would explain it to me.' The elder replied, 'Good man! I have attained a Bodhisattva's liberation, named Unattached Thought Pure Adornment (referring to a pure and adorned liberation free from attached thoughts). Since I attained this liberation, I have diligently sought the true Dharma at the feet of all Buddhas in the ten directions, without rest. Good man! I only know this Unattached Thought Pure Adornment liberation. As for those Bodhisattva Mahasattvas (referring to great Bodhisattvas), who have attained fearlessness, roar like lions, abide in the great gathering of meritorious virtues and wisdom, and enlighten beings with their great voices, how could I know and speak of such Bodhisattvas' merits, wisdom, and practices? Good man! In this very city, there is another elder named Wondrous Moon (referring to an elder with wondrous wisdom), whose residence is always filled with light. You should go and ask him how a Bodhisattva learns the practice of a Bodhisattva and how they cultivate the path of a Bodhisattva.' At that time, Sudhana paid homage to the elder, circumambulated him countless times, gazed upon him with reverence, and then took his leave. At that time, Sudhana immediately went to the residence of the elder Wondrous Moon, paid homage to him, circumambulated him three times, joined his palms in reverence, stood to one side, and said, 'Holy One! I have already awakened the mind of Anuttara-samyak-sambodhi, but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva and how they cultivate the path of a Bodhisattva. I have heard that you, Holy One, are skilled in teaching, and I wish you would explain it to me.' Wondrous Moon replied, 'Good man! I have attained a Bodhisattva's liberation, named Un
垢智光明。」
善財白言：「聖者！云何修行得此解脫？」
長者告言：「善男子！若諸菩薩能行十法，則能具足得此解脫。何等為十？所謂：常不捨離諸善知識；常不捨離憶念見佛；常不捨離樂聞正法；常不捨離於佛菩薩善知識所，先意問訊，恭敬供養；常不捨離多聞智慧，善友法師，能說法者；常不捨離聽聞一切波羅蜜行；常不捨離聽聞一切菩提分法；常不捨離三解脫門；常不捨離四梵住法；常不捨離一切智體。善男子！若諸菩薩常不捨離如是十法，則能得此無垢智光解脫門。」
善財復言：「聖者！此解脫門云何現前而能證得？」
長者答言：「善男子！現前當作般若波羅蜜心，極令相應，隨所見知皆能證入。」
善財復言：「聖者！為由聽聞般若波羅蜜言說章句，而現證耶？」
答言：「不也。何以故？般若波羅蜜，見一切法真實體性而現證故。」
善財白言：「豈不由於從聞生智及思智性，得見真如而自證悟？」
長者答言：「不也。若從聞思得自證悟，無有是處。善男子！我於此義，應說譬喻，汝當諦聽：如大沙磧中無泉井，春夏熱時，有人從西向東而行，遇有丈夫從東而來，即問之言：『我今熱渴，何處有水、清涼樹陰？我欲于中飲浴休憩，除其熱
【現代漢語翻譯】 現代漢語譯本：'垢智光明。'
善財（Sudhana）問道：'聖者！如何修行才能獲得這種解脫？'
長者回答說：'善男子！如果菩薩能夠修行十種法，就能圓滿獲得這種解脫。是哪十種呢？就是：常常不捨離善知識（kalyāṇa-mitra，指引修行的人）；常常不捨離憶念佛陀；常常不捨離樂於聽聞正法；常常不捨離在佛、菩薩、善知識處，先主動問候，恭敬供養；常常不捨離多聞智慧，善友法師，能夠說法的人；常常不捨離聽聞一切波羅蜜（pāramitā，到達彼岸的方法）的修行；常常不捨離聽聞一切菩提分法（bodhi-pakṣa-dharma，通往覺悟的修行方法）；常常不捨離三解脫門（trīṇi vimokṣa-mukhāni，空、無相、無愿）；常常不捨離四梵住法（catvāri brahma-vihārāḥ，慈、悲、喜、舍）；常常不捨離一切智體（sarvajñatā，佛陀的智慧）。善男子！如果菩薩常常不捨離這十種法，就能獲得這種無垢智光解脫門。'
善財又問：'聖者！這種解脫門如何才能現前而證得呢？'
長者回答說：'善男子！當下應當以般若波羅蜜（prajñāpāramitā，智慧的完美）之心，使其達到高度相應，隨著所見所知都能證入。'
善財又問：'聖者！是通過聽聞般若波羅蜜的言說章句，而現前證得嗎？'
回答說：'不是的。為什麼呢？因為般若波羅蜜是見到一切法真實體性而現前證得的。'
善財問道：'難道不是由於從聽聞而生智慧以及思惟的智慧，才能得見真如（tathātā，事物的真實本性）而自我證悟嗎？'
長者回答說：'不是的。如果從聽聞和思惟而獲得自我證悟，這是不可能的。善男子！關於這個道理，我應該說個比喻，你應當仔細聽：就像在大沙漠中沒有泉水井，春夏炎熱的時候，有個人從西向東走，遇到一個從東邊來的人，就問他說：『我現在又熱又渴，哪裡有水、清涼的樹蔭？我想在那裡飲水沐浴休息，消除我的熱渴。』
【English Translation】 English version: 'Immaculate Wisdom Light.'
Sudhana asked, 'Holy One, how does one cultivate to attain this liberation?'
The elder replied, 'Good man, if Bodhisattvas can practice ten dharmas, they can fully attain this liberation. What are the ten? They are: constantly not abandoning good spiritual friends (kalyāṇa-mitra); constantly not abandoning the recollection of seeing the Buddha; constantly not abandoning the joy of hearing the true Dharma; constantly not abandoning, in the presence of Buddhas, Bodhisattvas, and good spiritual friends, to first inquire and respectfully make offerings; constantly not abandoning extensive learning and wisdom, good Dharma teachers, those who can expound the Dharma; constantly not abandoning hearing all the practices of the pāramitās (perfections); constantly not abandoning hearing all the dharmas of the bodhi-pakṣa (factors of enlightenment); constantly not abandoning the three doors of liberation (trīṇi vimokṣa-mukhāni: emptiness, signlessness, wishlessness); constantly not abandoning the four brahma-vihāras (divine abodes: loving-kindness, compassion, joy, equanimity); constantly not abandoning the essence of all-knowing wisdom (sarvajñatā). Good man, if Bodhisattvas constantly do not abandon these ten dharmas, they can attain this gate of liberation of immaculate wisdom light.'
Sudhana further asked, 'Holy One, how does this gate of liberation manifest and become realized?'
The elder replied, 'Good man, one should presently make the mind of prajñāpāramitā (perfection of wisdom) highly attuned, so that with whatever is seen and known, one can enter into realization.'
Sudhana further asked, 'Holy One, is it through hearing the words and phrases of prajñāpāramitā that one attains present realization?'
The elder replied, 'No. Why? Because prajñāpāramitā is realized through seeing the true nature of all dharmas.'
Sudhana asked, 'Is it not through the wisdom arising from hearing and the nature of wisdom from contemplation that one sees the suchness (tathātā) and attains self-realization?'
The elder replied, 'No. If self-realization is attained through hearing and contemplation, that is not possible. Good man, regarding this meaning, I should give an analogy, you should listen carefully: It is like in a great desert where there are no springs or wells, during the hot summer, a person is walking from west to east, and meets a man coming from the east, and asks him, 「I am now hot and thirsty, where is there water and cool shade? I want to drink, bathe, and rest there, to relieve my heat and thirst.」'
渴。』彼大丈夫善知、善說，而告之言：『從此東行，有其二路，一左一右。宜從右路勤力而行，決定當得至甘泉所，及庇清陰。』善男子！于意云何？彼熱渴者，雖聞如是泉及樹名，思惟往趣，能除熱渴，獲清涼不？」
答言：「不也。何以故？要依示道至彼泉池，沐浴飲用方除熱渴，乃得清涼。」
「善男子！菩薩亦爾，不但唯以聞思慧解，而能證入一切法門。善男子！言沙磧者，即謂生死；西來人者，謂諸眾生，熱謂眾惑，渴即貪愛；東來知道大丈夫者，即佛菩薩，住一切智，得法真性平等實義是也；得清凈水，無熱渴者，即自證悟真實是也。」
「複次，善男子！我今為汝重說譬諭，汝應諦聽。善男子！假使如來住壽一劫，種種方便，以巧言辭為閻浮人說，天蘇陀具足眾德，柔軟妙觸，色香美味。于意云何？彼諸眾生如是聽受思惟之時，知天味不？」
白言：「不也。」
妙月告言：「此亦如是，不但聞思，而能證入般若真性。」
善財復言：「云何菩薩，善巧宣說，令諸眾生，真實得證？」
妙月告言：「善男子！菩薩所證般若真性，是彼言說決定正因；為由證得此解脫故，能為眾生善巧宣說。複次，菩薩具足十法，得此解脫，何等為十？一者、遠離諸不善法
{ "translations": [ "現代漢語譯本：『口渴。』那位大丈夫（指佛或菩薩）善於知曉、善於解說，於是告訴他說：『從這裡向東走，有兩條路，一條向左，一條向右。應該沿著右邊的路努力前行，一定能夠到達甘泉所在的地方，以及可以遮蔽清涼的樹蔭。』善男子！你認為如何？那個又熱又渴的人，即使聽說了泉水和樹的名字，思考著前往，能夠消除熱渴，獲得清涼嗎？」 , "回答說：『不能。為什麼呢？必須要按照指示的道路到達那個泉池，沐浴飲用才能消除熱渴，才能獲得清涼。』", "『善男子！菩薩也是這樣，不僅僅依靠聽聞和思考的智慧理解，就能夠證入一切法門。善男子！所說的沙磧（沙漠）是指生死；從西方來的人是指眾生，熱是指各種迷惑，渴是指貪愛；從東方來知道道路的大丈夫是指佛菩薩，他們安住於一切智，獲得法真性平等真實的意義；得到清凈的水，沒有熱渴，是指自己證悟真實。』", "『再次，善男子！我現在為你再說一個比喻，你應該仔細聽。善男子！假設如來住世一劫，用種種方便，用巧妙的言辭為閻浮（Jambudvipa，指我們所居住的這個世界）的人們講述，天上的蘇陀（Sudha，指天上的甘露）具備各種功德，柔軟美妙的觸感，以及色香味。你認為如何？那些眾生在這樣聽聞和思考的時候，能夠知道天上的味道嗎？』", "回答說：『不能。』", "妙月（妙月菩薩）告訴他說：『這也是這樣，不僅僅依靠聽聞和思考，就能夠證入般若（Prajna，智慧）的真性。』", "善財（善財童子）又問：『菩薩如何善巧地宣說，才能讓眾生真實地證悟呢？』", "妙月告訴他說：『善男子！菩薩所證悟的般若真性，是他們言說的決定性正因；因為證得了這種解脫，所以能夠為眾生善巧地宣說。再次，菩薩具足十種法，才能獲得這種解脫，這十種法是什麼呢？第一，遠離各種不善的法。" ], "english_translations": [ "English version: 『Thirsty.』 That great man (referring to a Buddha or Bodhisattva), being wise and eloquent, would tell him: 『Going east from here, there are two paths, one to the left and one to the right. You should diligently travel the right path, and you will surely reach the place of the sweet spring and the shade of the cool trees.』 Good man! What do you think? Even if that hot and thirsty person hears the names of the spring and the trees, and thinks about going there, can he eliminate his thirst and obtain coolness?」", "He answered: 『No. Why is that? It is necessary to follow the indicated path to reach that spring, bathe and drink from it to eliminate thirst and obtain coolness.』", "『Good man! Bodhisattvas are also like this; they cannot enter all the Dharma doors merely through the wisdom of hearing and thinking. Good man! The desert refers to birth and death; the person coming from the west refers to sentient beings; heat refers to various confusions; thirst refers to craving; the great man who knows the way coming from the east refers to Buddhas and Bodhisattvas, who abide in all-knowing wisdom and have attained the true nature of Dharma, which is equality and reality; obtaining pure water, free from heat and thirst, refers to self-realization of the truth.』", "『Furthermore, good man! I will now give you another analogy, and you should listen carefully. Good man! Suppose the Tathagata (Buddha) were to live for an eon, using various skillful means and eloquent words to describe to the people of Jambudvipa (the world we live in) the heavenly Sudha (nectar), which possesses all virtues, a soft and wonderful touch, and exquisite colors, fragrances, and flavors. What do you think? When those beings hear and contemplate in this way, can they know the heavenly taste?』", "He answered: 『No.』", "Wonderful Moon (Bodhisattva Wonderful Moon) told him: 『It is also like this; one cannot enter the true nature of Prajna (wisdom) merely through hearing and thinking.』", "Sudhana (Sudhana-kumara) asked again: 『How can Bodhisattvas skillfully preach so that sentient beings can truly realize enlightenment?』", "Wonderful Moon told him: 『Good man! The true nature of Prajna that Bodhisattvas realize is the decisive and correct cause of their speech; because they have attained this liberation, they can skillfully preach to sentient beings. Furthermore, Bodhisattvas possess ten qualities to attain this liberation. What are these ten? First, they are far from all unwholesome dharmas.』" ] }
，二者、不違如來制戒，三者、遠離一切慳嫉，四者、供養一切如來，五者、勤修一切福業，六者、具足智慧，七者、具足方便，八者、具足大愿，九者、具足厭離，十者、具足精進。若諸菩薩具足十法，證此解脫。善男子！我唯知此無垢智光菩薩解脫門，如諸菩薩摩訶薩，修行種種菩薩智門，常勤作意，行無上業，其心正直，志性調柔，常樂寂靜，安住大悲，不離世間，心無染著，諸所施為，不望恩報，常念諸佛廣大境界，常思諸佛真實妙法，常樂親近諸菩薩僧，常行菩薩諸波羅蜜，常住菩薩所證諸地，常觀如來力、無所畏、不共佛法。證入無量大三昧海，究竟解脫真實法門，而我云何能知、能說彼功德行？善男子！於此南方有城，名廣大聲，彼有長者，名無勝軍。汝詣彼問菩薩云何學菩薩行，修菩薩道。」
是時，善財禮妙月足，繞無數匝，慇勤瞻仰，一心戀慕，辭退而去。
爾時，善財童子思惟所得智光解脫，漸次南行，向彼大城，詣長者所，禮足右繞，合掌恭敬，於一面立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行，云何修菩薩道，我聞聖者善能誘誨，愿為我說。」
長者答言：「善男子！我得菩薩解脫，名無盡相。我以證此解脫門故，見無量佛，得無盡
【現代漢語翻譯】 現代漢語譯本：第二，不違背如來的戒律；第三，遠離一切慳吝和嫉妒；第四，供養一切如來（Buddha的稱號）；第五，勤奮修習一切福德善業；第六，具足智慧；第七，具足方便（善巧的方法）；第八，具足大愿；第九，具足厭離（對輪迴的厭倦）；第十，具足精進。如果諸位菩薩具足這十種法，就能證得這種解脫。善男子！我只知道這位無垢智光菩薩的解脫法門。像諸位菩薩摩訶薩（偉大的菩薩）一樣，修行種種菩薩的智慧法門，常常勤勉地用心，行持無上的事業，他們的心正直，志向和性情調柔，常常喜愛寂靜，安住于大悲之中，不離開世間，心中沒有染著，所做的一切，不期望得到回報，常常憶念諸佛廣大的境界，常常思惟諸佛真實微妙的法，常常樂於親近諸菩薩僧（菩薩的僧團），常常行持菩薩的各種波羅蜜（到達彼岸的方法），常常安住于菩薩所證得的各種地（菩薩修行的階段），常常觀察如來的十力（如來的十種力量）、四無所畏（如來對所說教法的四種無畏懼）、不共佛法（只有佛才具有的特殊功德）。他們證入無量的大三昧海（禪定之海），究竟解脫真實的法門，而我怎麼能夠知道、能夠說出他們的功德和修行呢？善男子！在這南方有一座城市，名叫廣大聲，那裡有一位長者，名叫無勝軍。你到那裡去問他，菩薩如何學習菩薩的修行，如何修菩薩之道。」 這時，善財童子禮拜妙月菩薩的腳，繞了無數圈，慇勤地瞻仰，一心戀慕，然後告辭離去。 這時，善財童子思惟所得到的智光解脫，漸漸地向南方行走，前往那座大城，來到長者那裡，禮拜他的腳，然後右繞，合掌恭敬，站在一邊，說道：『聖者！我早已發了阿耨多羅三藐三菩提心（無上正等正覺之心），但是還不知道菩薩如何學習菩薩的修行，如何修菩薩之道，我聽說聖者您善於教誨，希望您能為我解說。』 長者回答說：『善男子！我得到一種菩薩解脫法門，名叫無盡相。我因為證得這種解脫法門，所以能見到無量的佛，得到無盡的……』
【English Translation】 English version: Secondly, not violating the precepts established by the Tathagata (another name for Buddha); thirdly, staying away from all stinginess and jealousy; fourthly, making offerings to all Tathagatas; fifthly, diligently cultivating all meritorious deeds; sixthly, possessing wisdom; seventhly, possessing skillful means; eighthly, possessing great vows; ninthly, possessing renunciation; tenthly, possessing diligence. If all Bodhisattvas possess these ten dharmas, they will attain this liberation. Good man! I only know this liberation door of the Immaculate Wisdom Light Bodhisattva. Like all Bodhisattva Mahasattvas (great Bodhisattvas), they cultivate various wisdom doors of Bodhisattvas, constantly diligently focusing their minds, practicing supreme deeds, their minds are upright, their aspirations and nature are gentle, they always love tranquility, abide in great compassion, do not leave the world, their minds are without attachment, whatever they do, they do not expect rewards, they always remember the vast realms of all Buddhas, they always contemplate the true and wonderful Dharma of all Buddhas, they always love to be close to the Bodhisattva Sangha (community of Bodhisattvas), they always practice the various Paramitas (perfections) of Bodhisattvas, they always abide in the various Bhumis (stages of practice) attained by Bodhisattvas, they always observe the ten powers of the Tathagata, the four fearlessnesses, and the unique Buddha dharmas. They enter the immeasurable ocean of great Samadhi (meditative absorption), ultimately liberating the true Dharma door, and how can I know or speak of their merits and practices? Good man! In this southern direction, there is a city called Vast Sound, and there is an elder named Unsurpassed Army. Go there and ask him how Bodhisattvas learn the practice of Bodhisattvas and how they cultivate the path of Bodhisattvas.』 At that time, Sudhana (a seeker of enlightenment) bowed at the feet of the Bodhisattva Wondrous Moon, circled him countless times, gazed at him with reverence, and with a heart full of longing, bid farewell and departed. At this time, Sudhana pondered the liberation of the Wisdom Light he had attained, and gradually traveled south, towards that great city, and arrived at the elder's place. He bowed at his feet, then circled him to the right, joined his palms in reverence, and stood to one side, saying: 『Holy One! I have already generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), but I do not yet know how Bodhisattvas learn the practice of Bodhisattvas, or how they cultivate the path of Bodhisattvas. I have heard that you, Holy One, are skilled in teaching, and I wish you would explain it to me.』 The elder replied: 『Good man! I have attained a Bodhisattva liberation called Inexhaustible Aspect. Because I have attained this liberation door, I can see immeasurable Buddhas and obtain inexhaustible...』
藏。」
善財復言：「菩薩云何得此解脫？」
答言：「善男子！菩薩若能勤修十法，則能證得如是解脫。何等為十？一者、應處閑寂深觀五欲，為欲修習諸禪定故；二者、應勤方便入諸三昧，普現色身化眾生故；三者、應以智慧，平等觀察生死涅槃同一相故；四者、應勤修習堅固念力，知善不善無忘失故；五者、應勤積集菩薩功德，波羅蜜道無厭足故；六者、應勤種植凈戒林樹，於法園苑常遊戲故；七者、應勤救護惡見眾生，令超邪徑住正見故；八者、應勤給施種種法藥，除滅眾生煩惱病故；九者、應勤觀察三世諸法，如夢幻等無染著故；十者、應勤摧伏外道邪論，不令異見損眾生故。若諸菩薩勤求修習，具此十法，即能證得如是解脫；亦于無數百千法門，入出自在。複次，善男子！菩薩若能遠離十法，得此解脫。何等為十？一者、遠離一切破諸禁戒補特伽羅；二者、遠離一切破諸正見補特伽羅；三者、遠離一切破正威儀補特伽羅；四者、遠離一切破正活命補特伽羅；五者、遠離一切雜說世論補特伽羅；六者、遠離一切懈怠懶惰補特伽羅；七者、遠離一切貪著欲樂補特伽羅；八者、遠離一切常樂親近在家白衣補特伽羅；九者、遠離一切樂修邪福，不住正行，出家在家補特伽羅；十者、遠離一切深重煩惱
【現代漢語翻譯】 現代漢語譯本 善財又問：『菩薩如何才能獲得這種解脫？』 回答說：『善男子！菩薩如果能夠勤奮修習十種法，就能證得這樣的解脫。是哪十種呢？第一，應當處於清凈寂靜之處，深入觀察五欲（色、聲、香、味、觸），爲了修習各種禪定；第二，應當勤奮方便地進入各種三昧（禪定），普遍顯現色身來教化眾生；第三，應當用智慧平等觀察生死和涅槃（寂滅）具有相同的本質；第四，應當勤奮修習堅固的念力，知道善與不善而不忘失；第五，應當勤奮積累菩薩的功德，對於波羅蜜（到達彼岸）之道沒有厭足；第六，應當勤奮種植清凈戒律的樹林，在佛法的園林中常常遊樂；第七，應當勤奮救護具有邪見的眾生，使他們超越邪路而安住于正見；第八，應當勤奮給予各種法藥，消除眾生的煩惱病；第九，應當勤奮觀察過去、現在、未來三世的諸法，如同夢幻一般沒有執著；第十，應當勤奮摧毀外道的邪論，不讓不同的見解損害眾生。如果各位菩薩勤奮追求修習，具備這十種法，就能證得這樣的解脫；也能在無數百千法門中，出入自在。此外，善男子！菩薩如果能夠遠離十種法，也能獲得這種解脫。是哪十種呢？第一，遠離一切破壞禁戒的補特伽羅（人）；第二，遠離一切破壞正見的補特伽羅；第三，遠離一切破壞正威儀的補特伽羅；第四，遠離一切破壞正當生活的補特伽羅；第五，遠離一切雜說世俗言論的補特伽羅；第六，遠離一切懈怠懶惰的補特伽羅；第七，遠離一切貪著慾望享樂的補特伽羅；第八，遠離一切常常喜歡親近在家白衣的補特伽羅；第九，遠離一切喜歡修習邪福，不住于正行，無論是出家還是在家的補特伽羅；第十，遠離一切具有深重煩惱的
【English Translation】 English version Sudhana then asked, 『How does a Bodhisattva attain this liberation?』 The answer was, 『Good man! If a Bodhisattva diligently cultivates ten practices, they can attain such liberation. What are the ten? First, one should dwell in quiet solitude, deeply contemplating the five desires (form, sound, smell, taste, and touch), in order to cultivate various meditative states; second, one should diligently and skillfully enter various samadhis (meditative absorptions), universally manifesting forms to transform sentient beings; third, one should use wisdom to equally observe that birth and death and nirvana (extinction) have the same essence; fourth, one should diligently cultivate firm mindfulness, knowing good and evil without forgetting; fifth, one should diligently accumulate the merits of a Bodhisattva, never being satisfied with the path of paramitas (perfections); sixth, one should diligently plant the forest of pure precepts, always playing in the garden of Dharma; seventh, one should diligently protect sentient beings with wrong views, leading them beyond the wrong path to abide in right views; eighth, one should diligently give various Dharma medicines, eliminating the sickness of sentient beings' afflictions; ninth, one should diligently observe the dharmas of the three times (past, present, and future), like dreams and illusions, without attachment; tenth, one should diligently subdue the heretical theories of external paths, not allowing different views to harm sentient beings. If all Bodhisattvas diligently seek and cultivate these ten practices, they can attain such liberation; they can also freely enter and exit countless hundreds of thousands of Dharma gates. Furthermore, good man! If a Bodhisattva can stay away from ten practices, they can also attain this liberation. What are the ten? First, staying away from all individuals (pudgalas) who break precepts; second, staying away from all individuals who break right views; third, staying away from all individuals who break right conduct; fourth, staying away from all individuals who break right livelihood; fifth, staying away from all individuals who engage in miscellaneous worldly talks; sixth, staying away from all individuals who are lazy and indolent; seventh, staying away from all individuals who are attached to sensual pleasures; eighth, staying away from all individuals who always like to be close to lay white-clothed people; ninth, staying away from all individuals who like to cultivate wrong merits, not abiding in right practice, whether they are ordained or lay; tenth, staying away from all individuals with deep afflictions.
，身心放逸，不可諫止補特伽羅。若諸菩薩，常能遠離如是十種諸不善人，而亦于彼不懷厭舍，亦不于彼生下劣心，但應慈念攝受調伏。菩薩復念一切眾生處生死中，由近如是不善人故，壞諸善根，墮于惡趣，常當遠離一切惡人。善男子！是為菩薩遠離十法，即能證得如是解脫。善男子！我唯知此無盡相解脫門，如諸菩薩摩訶薩，大悲為首，發起眾行，過去願力，皆悉現前，堅固勤求一切智智，積集莊嚴種種佛土，甚深觀察一切諸法，一切體性；常樂勤求一切如來力、無所畏、不共佛法，相及隨好圓滿音聲，乃至一切增上功德，無不現證，于諸如來甚深解脫，能隨順解，方便善巧皆能悟入，知諸眾生、我、人、壽命，士夫養育補特伽羅，蘊、處、界等性皆空寂，無所執著；常能利樂一切世間，令其安隱無諸煩惱；常勤愛樂一切智智；常勤救護一切眾生；常勤尊重一切正法，聞法愛樂隨順修行，能以正說饒益眾生，咸令安樂不入世趣，住勝精進相續不斷，住不退轉無雜染行，具足廣大平等智道，誓度眾生無能制伏。如是菩薩功德智行，而我云何能知、能說？善男子！於此城南有一聚落，名為達磨；有婆羅門，名最寂靜。汝詣彼問菩薩云何學菩薩行，修菩薩道。」時，善財童子禮無勝軍足，繞無數匝，慇勤瞻仰，戀慕而去
。
爾時，善財童子思惟憶念無盡相解脫門，漸次前行詣彼聚落，向最寂靜婆羅門所。見已，禮足圍繞，恭敬合掌而立。白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、云何修菩薩道，我聞聖者善能誘誨，愿為我說。」
時，婆羅門告善財言：「善男子！我得菩薩解脫，名誠愿語。一切菩薩由此誠愿真實語故，皆于阿耨多羅三藐三菩提無退轉者；無已退，無現退，無當退。善男子！我以住此真實威德誠愿語故，于諸世間、出世間法，一切所作，無不成就，隨所愿求，皆令滿足。」
善財白言：「聖者！今此解脫真實威德，名誠愿語，是何義耶？」
婆羅門言：「善男子！誠愿語者，是如如義，不變異義，無二體義，勝義，諦義，三世如來法身體義。」
善財復言：「一切菩薩云何修習得此法身？」
答言：「善男子！菩薩若能修十種法，具足圓滿得此法身。何等為十？所謂：平等身，清凈身，無盡身，修集身，法性身，離尋伺身，不思議身，寂靜身，虛空身，妙智身。若諸菩薩具此十身，則得如來清凈法身。」
善財復言：「聖者！諸菩薩等住此解脫，於何等位，得此十身？」
婆羅門言：「善男子！菩薩初地，住此解脫得平等身。何
【現代漢語翻譯】 現代漢語譯本：
當時，善財童子思惟憶念無盡相解脫門，逐漸前行到達那個村落，去拜訪最寂靜的婆羅門。見到婆羅門后，他禮拜婆羅門的雙足，恭敬地繞行，然後合掌站立。他說道：『聖者！我已先發起了阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道菩薩如何學習菩薩的修行，如何修持菩薩之道。我聽說聖者您善於教導，希望您能為我講解。』 這時，婆羅門告訴善財說：『善男子！我得到了一種菩薩解脫法門，名為誠愿語。一切菩薩因為這誠愿真實語的緣故，都能在阿耨多羅三藐三菩提的道路上不退轉；沒有已經退轉的，沒有正在退轉的，也沒有將來會退轉的。善男子！我因為安住于這真實威德的誠愿語，對於世間和出世間的一切法，所有作為，沒有不成就的，隨心所愿，都能滿足。』 善財問道：『聖者！現在這個解脫法門，具有真實威德，名為誠愿語，是什麼意思呢？』 婆羅門回答說：『善男子！誠愿語的意思是如如（真如）之義，不變異之義，無二體之義，勝義，諦義，三世如來法身體義。』 善財又問：『一切菩薩如何修習才能得到這種法身呢？』 婆羅門回答說：『善男子！菩薩如果能夠修習十種法，就能具足圓滿地得到這種法身。這十種法是什麼呢？就是：平等身，清凈身，無盡身，修集身，法性身，離尋伺身，不思議身，寂靜身，虛空身，妙智身。如果菩薩具足這十種身，就能得到如來的清凈法身。』 善財又問：『聖者！諸位菩薩安住于這種解脫法門，在哪個階段才能得到這十種身呢？』 婆羅門回答說：『善男子！菩薩在初地（菩薩十地之第一地），安住于這種解脫法門就能得到平等身。』
【English Translation】 English version:
At that time, Sudhana (善財童子) pondered and recollected the inexhaustible aspects of the liberation door, gradually proceeding to that village and approaching the most tranquil Brahmin. Upon seeing him, he bowed at the Brahmin's feet, circumambulated him respectfully, and stood with palms joined. He said, 'O Holy One! I have already generated the mind for Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva, or how to cultivate the path of a Bodhisattva. I have heard that you, O Holy One, are skilled in guiding and teaching, and I wish that you would explain it to me.' Then, the Brahmin said to Sudhana, 'Good man! I have attained a Bodhisattva liberation called the 'Sincere Vow Speech'. All Bodhisattvas, through this sincere and truthful speech of vow, will not regress from Anuttara-samyak-sambodhi; there is no regression that has already occurred, no regression that is occurring, and no regression that will occur. Good man! Because I abide in this truthful and majestic sincere vow speech, in all worldly and transcendental dharmas, everything I do is accomplished, and all my wishes are fulfilled.' Sudhana asked, 'O Holy One! This liberation, which possesses true majesty and is called 'Sincere Vow Speech', what is its meaning?' The Brahmin replied, 'Good man! The meaning of 'Sincere Vow Speech' is the meaning of 'Tathata' (如如, suchness), the meaning of non-change, the meaning of non-duality, the supreme meaning, the meaning of truth, and the meaning of the Dharmakaya (法身, Dharma body) of the Tathagatas (如來, Thus Come Ones) of the three times.' Sudhana further asked, 'How do all Bodhisattvas cultivate to attain this Dharmakaya?' The Brahmin answered, 'Good man! If a Bodhisattva can cultivate ten dharmas, they will fully and completely attain this Dharmakaya. What are these ten? They are: the Body of Equality, the Body of Purity, the Body of Inexhaustibility, the Body of Accumulation, the Body of Dharma-nature, the Body Free from Seeking and Pondering, the Inconceivable Body, the Tranquil Body, the Space-like Body, and the Body of Wonderful Wisdom. If Bodhisattvas possess these ten bodies, they will attain the pure Dharmakaya of the Tathagata.' Sudhana further asked, 'O Holy One! In which stage do Bodhisattvas, abiding in this liberation, attain these ten bodies?' The Brahmin replied, 'Good man! Bodhisattvas, in the first Bhumi (初地, first stage of Bodhisattva path), abiding in this liberation, attain the Body of Equality.'
以故？通達法性，離諸邪曲，見法平等故。菩薩二地，住此解脫得清凈身。何以故？離犯戒垢，於一切戒性常清凈故。菩薩三地，住此解脫得無盡身。何以故？離欲瞋恚慳嫉惡法，住諸勝定故。菩薩四地，住此解脫得修集身。何以故？常勤修集一切諸佛菩提分法故。菩薩五地，住此解脫得法性身。何以故？觀察覺悟一切諦理，證法體性故。菩薩六地，住此解脫得無尋伺身。何以故？觀緣起理，難解難知，非尋伺境界故。菩薩七地，住此解脫得不思議身。何以故？集諸佛法，方便善巧，智行滿足故。菩薩八地，住此解脫得寂靜身。何以故？一切煩惱不復現行，離諸世間戲論等事故。菩薩九地，住此解脫得虛空身。何以故？身相無邊，遍滿一切故。菩薩十地，住此解脫得妙智身。何以故？一切種智微妙境界，普集圓滿故。」
善財復言：「如來法身，與彼菩薩十種法身，有何差別？」
答言：「善男子！當知法身，體性無異，功德威力有差別耳。」
善財復言：「是義云何？」
答言：「善男子！謂佛菩薩所有法身，等無差別。所以者何？以一切法性相平等同一體故；如是乃至凡聖、迷悟、染凈、因果、去來、進退，皆同一相。所言功德威力異者，即如來身功德圓滿，具勝威力，菩薩不爾，由此
【現代漢語翻譯】 現代漢語譯本 為什麼呢？因為通達了法的本性，遠離了一切邪見和曲解，見到諸法平等不二的緣故。菩薩處於二地時，安住于這種解脫，獲得清凈的身體。為什麼呢？因為遠離了犯戒的污垢，對於一切戒律的本性，常常保持清凈的緣故。菩薩處於三地時，安住于這種解脫，獲得無盡的身體。為什麼呢？因為遠離了貪慾、嗔恚、慳吝、嫉妒等惡法，安住于各種殊勝的禪定中的緣故。菩薩處於四地時，安住于這種解脫，獲得修習成就的身體。為什麼呢？因為常常勤奮地修習一切諸佛的菩提分法（菩提的組成部分）的緣故。菩薩處於五地時，安住于這種解脫，獲得法性的身體。為什麼呢？因為觀察覺悟了一切真諦的道理，證悟了法的本體的緣故。菩薩處於六地時，安住于這種解脫，獲得沒有尋伺（粗略的思考）和伺察（細緻的思考）的身體。為什麼呢？因為觀察緣起（事物相互依存的法則）的道理，難以理解和知曉，不是尋伺和伺察所能達到的境界的緣故。菩薩處於七地時，安住于這種解脫，獲得不可思議的身體。為什麼呢？因為積聚了諸佛的教法，方便善巧，智慧和修行都圓滿的緣故。菩薩處於八地時，安住于這種解脫，獲得寂靜的身體。為什麼呢？因為一切煩惱不再現行，遠離了一切世間的戲論等事物的緣故。菩薩處於九地時，安住于這種解脫，獲得虛空的身體。為什麼呢？因為身體的形象無邊無際，遍滿一切的緣故。菩薩處於十地時，安住于這種解脫，獲得微妙智慧的身體。為什麼呢？因為一切種智（佛陀所具有的智慧）的微妙境界，普遍地積聚圓滿的緣故。 善財童子又問：『如來的法身，與那些菩薩的十種法身，有什麼差別呢？』 回答說：『善男子！應當知道法身的體性沒有差異，只是功德和威力有差別罷了。』 善財童子又問：『這是什麼意思呢？』 回答說：『善男子！佛和菩薩所有的法身，在體性上是平等沒有差別的。為什麼呢？因為一切法的本性、現象都是平等同一的。像這樣，乃至凡夫和聖人、迷惑和覺悟、染污和清凈、因和果、過去和未來、前進和後退，都是同一的相狀。所說的功德和威力不同，是指如來的身體功德圓滿，具有殊勝的威力，而菩薩則不是這樣，因此有差別。』
【English Translation】 English version Why is that? Because they have penetrated the nature of Dharma, are free from all wrong views and distortions, and see the equality of all Dharmas. When Bodhisattvas are in the second ground, they abide in this liberation and attain a pure body. Why is that? Because they are free from the defilement of breaking precepts, and the nature of all precepts is always pure. When Bodhisattvas are in the third ground, they abide in this liberation and attain an inexhaustible body. Why is that? Because they are free from desire, anger, stinginess, jealousy, and other evil Dharmas, and abide in various superior samadhis. When Bodhisattvas are in the fourth ground, they abide in this liberation and attain a body of cultivation. Why is that? Because they constantly and diligently cultivate all the Bodhi-constituent Dharmas (parts of enlightenment) of all Buddhas. When Bodhisattvas are in the fifth ground, they abide in this liberation and attain a Dharma-nature body. Why is that? Because they observe and awaken to all the truths, and realize the essence of Dharma. When Bodhisattvas are in the sixth ground, they abide in this liberation and attain a body without initial and sustained thought. Why is that? Because they observe the principle of dependent origination (the law of interdependence), which is difficult to understand and know, and is not a realm of initial and sustained thought. When Bodhisattvas are in the seventh ground, they abide in this liberation and attain an inconceivable body. Why is that? Because they have accumulated the teachings of all Buddhas, are skillful in means, and their wisdom and practice are complete. When Bodhisattvas are in the eighth ground, they abide in this liberation and attain a tranquil body. Why is that? Because all afflictions no longer manifest, and they are free from all worldly discourses and other matters. When Bodhisattvas are in the ninth ground, they abide in this liberation and attain a space-like body. Why is that? Because the form of their body is boundless and pervades everything. When Bodhisattvas are in the tenth ground, they abide in this liberation and attain a body of wondrous wisdom. Why is that? Because the subtle realm of all-knowing wisdom (the wisdom possessed by the Buddha) is universally accumulated and perfected. Sudhana (Shancai) then asked, 'What is the difference between the Dharmakaya (Dharma body) of the Tathagata and the ten kinds of Dharmakayas of those Bodhisattvas?' The answer was, 'Good man! You should know that the nature of the Dharmakaya is not different, only the merits and power are different.' Sudhana (Shancai) then asked, 'What does that mean?' The answer was, 'Good man! The Dharmakayas of all Buddhas and Bodhisattvas are equal and not different in essence. Why is that? Because the nature and phenomena of all Dharmas are equal and the same. Likewise, even ordinary beings and sages, delusion and enlightenment, defilement and purity, cause and effect, past and future, progress and regress, are all of the same nature. The difference in merits and power refers to the fact that the body of the Tathagata is complete in merits and possesses superior power, while Bodhisattvas are not like that, hence the difference.'
事故，我當爲汝宣說譬諭，開示其義。善男子！譬如摩尼妙寶真珠，未經巧匠雕飾磨瑩，無有光彩，凡所見者，不生愛重，若經磨瑩，光彩熾盛，人天寶重，珠體無異，相差別故。雖諸菩薩與如來身，同一體性，俱名法身，不可說言、難思清凈、功德智寶，神通威力同於如來。所以者何？以諸如來於無數劫，凈修一切微妙功德，究竟圓滿，無邊無量，如太虛空，滿十方界，妙善清凈，離諸惑垢，廣大光明，無所不照，殊勝威力，普濟眾生，其諸菩薩，雖具法身，功德未圓，有餘垢故。譬如白月，從初一日，至十五日，名體雖同，光相有異。何以故？滿不滿相，有差別故。善男子！菩薩法身，與佛法身亦復如是，滿不滿相有差別故。以菩薩身，如從月初至十四日，所有光明不能圓照，如來法身，如十五日白月圓滿，光明普照，無有限礙。而彼菩薩十種法身，與如來身同一體性，無有二相，但由所修功德有異，不可言一。是故，善男子！若諸菩薩住此解脫，具足十身，則能證得諸佛功德圓滿法身。
「複次，菩薩由十種義，得於金剛不可壞身。何等為十？一者、一切煩惱、貪、瞋、癡毒不能壞故；二者、我慢、慳嫉、邪見、顛倒不能壞故；三者、一切惡趣、苦惱、逼迫不能壞故；四者、利、衰、毀、譽、稱、譏、苦
【現代漢語翻譯】 現代漢語譯本：事故，我將為你們宣說一個比喻，來闡明其中的道理。善男子！譬如摩尼妙寶（如意寶珠）真珠，未經能工巧匠的雕琢打磨，便沒有光彩，凡是見到它的人，都不會喜愛重視。如果經過打磨，光彩就會熾盛，人天都會珍視它。珠子本體並沒有改變，只是外相有所不同。雖然諸位菩薩與如來（佛）的身體，具有相同的體性，都稱為法身（佛的真身），但不能說他們的功德、智慧、神通和威力都與如來相同。這是為什麼呢？因為諸如來在無數劫中，清凈地修習一切微妙的功德，最終達到圓滿，無邊無量，如同太虛空一樣，充滿十方世界，美妙、善良、清凈，遠離一切迷惑和污垢，光明廣大，無所不照，具有殊勝的威力，普遍救度眾生。而諸位菩薩，雖然也具有法身，但功德尚未圓滿，還有殘餘的污垢。譬如白月，從初一到十五，名稱和本體雖然相同，但光相卻有差異。這是為什麼呢？因為圓滿和不圓滿的相狀有所不同。善男子！菩薩的法身與佛的法身也是如此，圓滿和不圓滿的相狀有所不同。菩薩的身體，如同從月初到十四的月亮，所發出的光明不能圓滿照耀；如來的法身，如同十五的滿月，光明普照，沒有限制和阻礙。而那些菩薩的十種法身，與如來的身體具有相同的體性，沒有兩種不同的相狀，只是由於所修的功德不同，不能說他們是相同的。因此，善男子！如果諸位菩薩安住于這種解脫境界，具足十種法身，就能證得諸佛功德圓滿的法身。 其次，菩薩通過十種意義，獲得金剛不壞之身。是哪十種呢？第一，一切煩惱、貪、嗔、癡的毒害不能損壞它；第二，我慢、慳吝、嫉妒、邪見、顛倒不能損壞它；第三，一切惡趣、苦惱、逼迫不能損壞它；第四，利益、衰敗、譭謗、讚譽、稱頌、譏諷、痛苦
【English Translation】 English version: Accidentally, I will explain a parable to you, to clarify its meaning. Good men! For example, a Mani (wish-fulfilling) precious pearl, if not carved and polished by a skilled craftsman, has no luster. Those who see it do not cherish it. If it is polished, its brilliance will be intense, and humans and gods will treasure it. The pearl's body is no different, but its appearance is different. Although the bodies of all Bodhisattvas and Tathagatas (Buddhas) have the same nature, and are both called Dharmakaya (the body of the Dharma), it cannot be said that their merits, wisdom, supernatural powers, and might are the same as those of the Tathagatas. Why is this? Because all Tathagatas, in countless kalpas (eons), have purely cultivated all subtle merits, ultimately reaching perfection, boundless and immeasurable, like the great void, filling the ten directions, wonderful, good, pure, free from all delusions and defilements, with vast light, illuminating everything, and with supreme power, universally saving all beings. While all Bodhisattvas, although they also possess the Dharmakaya, their merits are not yet perfect, and they still have residual defilements. For example, the white moon, from the first day to the fifteenth day, although the name and body are the same, the appearance of light is different. Why is this? Because the appearance of fullness and incompleteness is different. Good men! The Dharmakaya of Bodhisattvas is also like this with the Dharmakaya of Buddhas, the appearance of fullness and incompleteness is different. The body of a Bodhisattva is like the moon from the beginning of the month to the fourteenth day, the light emitted cannot fully illuminate; the Dharmakaya of the Tathagata is like the full moon on the fifteenth day, the light illuminates everywhere, without limitation or hindrance. And those ten Dharmakayas of Bodhisattvas have the same nature as the body of the Tathagata, without two different appearances, but because of the different merits they have cultivated, it cannot be said that they are the same. Therefore, good men! If all Bodhisattvas abide in this state of liberation, possessing the ten Dharmakayas, they will be able to attain the perfect Dharmakaya of the merits of all Buddhas. Furthermore, Bodhisattvas, through ten meanings, obtain the indestructible Vajra body. What are the ten? First, all afflictions, the poisons of greed, anger, and ignorance cannot destroy it; second, arrogance, stinginess, jealousy, wrong views, and delusions cannot destroy it; third, all evil realms, suffering, and oppression cannot destroy it; fourth, gain, loss, defamation, praise, commendation, ridicule, and pain
、樂不能壞故；五者、生、老、病、死、愁、嘆、憂惱不能壞故；六者、一切異見、外道、邪論不能壞故；七者、諸煩惱魔、蘊魔、死魔不能壞故；八者、一切天魔及魔眷屬不能壞故；九者、一切聲聞及諸獨覺不能壞故；十者、一切世間可愛慾境不能壞故。菩薩若能具此十義，則得諸佛猶如金剛不可壞身。
「善男子！復有十種善巧正道，能正了知，無邪謬說。何等為十？一、若諸眾生應以大乘而調伏者，為說種種菩薩乘道，不為演說聲聞乘道。二、若諸眾生應聲聞乘而調伏者，為說種種聲聞乘道，不為演說菩薩乘道。三、若諸眾生應以佛乘而調伏者，為說如來一切智道，不為演說獨覺乘道。四、若諸眾生應獨覺乘而調伏者，為說種種獨覺乘道，不為演說一切智道。五、若諸眾生執著我法，為說無我及諸法空，不說我、人、眾生、壽命、士夫養育補特伽羅、假、我、法道。六、若諸眾生執著有無，為說處中離邊際法，不說有無墮邊際法。七、若諸眾生其心散亂，為說寂靜諸奢摩他、毗缽舍那，不說種種散亂道法。八、若諸眾生愛樂世法，為說出世如如智道，不說愚癡嬰兒之道。九、若諸眾生樂處生死，為說涅槃出生死道，不說住世化眾生道。十、若諸眾生執法空等，不行正道，為說正直無棘刺法，不說棘刺諸邪
【現代漢語翻譯】 現代漢語譯本：菩薩的身體不會被十種事物所破壞：第一，一切的苦難不能破壞它；第二，一切的煩惱不能破壞它；第三，一切的業力不能破壞它；第四，一切的快樂不能破壞它；第五，生、老、病、死、憂愁、嘆息、憂慮、煩惱不能破壞它；第六，一切不同的見解、外道、邪說不能破壞它；第七，各種煩惱魔、五蘊魔、死魔不能破壞它；第八，一切天魔和魔的眷屬不能破壞它；第九，一切聲聞（Sravaka，聽聞佛法教誨而修行的人）和獨覺（Pratyekabuddha，靠自己覺悟的人）不能破壞它；第十，一切世間令人喜愛的慾望境界不能破壞它。菩薩如果能具備這十種特質，就能獲得諸佛那樣如同金剛一般不可摧毀的身體。 善男子！還有十種善巧的正道，能夠正確地瞭解，沒有邪謬的說法。是哪十種呢？第一，如果眾生應該用大乘（Mahayana，菩薩乘）來調伏，就為他們宣說各種菩薩乘的道路，不為他們演說聲聞乘的道路。第二，如果眾生應該用聲聞乘來調伏，就為他們宣說各種聲聞乘的道路，不為他們演說菩薩乘的道路。第三，如果眾生應該用佛乘來調伏，就為他們宣說如來的一切智道，不為他們演說獨覺乘的道路。第四，如果眾生應該用獨覺乘來調伏，就為他們宣說各種獨覺乘的道路，不為他們演說一切智道。第五，如果眾生執著於我法，就為他們宣說無我以及諸法皆空，不說我、人、眾生、壽命、士夫（purusa，補特伽羅的意譯）、養育、補特伽羅（pudgala，意為「人」或「個體」）、假、我、法之道。第六，如果眾生執著于有無，就為他們宣說處於中道、遠離邊際的法，不說有無而墮入邊際的法。第七，如果眾生心散亂，就為他們宣說寂靜的奢摩他（samatha，止）和毗缽舍那（vipasyana，觀），不說各種散亂的道法。第八，如果眾生喜愛世俗的法，就為他們宣說出世的如如智道，不說愚癡嬰兒的道。第九，如果眾生樂於處於生死輪迴，就為他們宣說涅槃、出生死之道，不說住在世間教化眾生的道。第十，如果眾生執著於法空等，不行正道，就為他們宣說正直沒有荊棘的法，不說荊棘的各種邪道。
【English Translation】 English version: A Bodhisattva's body cannot be destroyed by ten things: first, all sufferings cannot destroy it; second, all afflictions cannot destroy it; third, all karmas cannot destroy it; fourth, all pleasures cannot destroy it; fifth, birth, old age, sickness, death, sorrow, lamentation, worry, and distress cannot destroy it; sixth, all different views, external paths, and heretical doctrines cannot destroy it; seventh, all the Maras of afflictions, the Maras of the aggregates, and the Mara of death cannot destroy it; eighth, all heavenly Maras and their retinues cannot destroy it; ninth, all Sravakas (those who practice by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own) cannot destroy it; tenth, all worldly desirable realms cannot destroy it. If a Bodhisattva possesses these ten qualities, they will attain a body as indestructible as a diamond, like that of all Buddhas. Good man! There are also ten skillful and correct paths that enable one to understand correctly, without any erroneous teachings. What are these ten? First, if beings should be tamed by the Mahayana (Bodhisattva Vehicle), one should teach them the various paths of the Bodhisattva Vehicle, and not teach them the path of the Sravaka Vehicle. Second, if beings should be tamed by the Sravaka Vehicle, one should teach them the various paths of the Sravaka Vehicle, and not teach them the path of the Bodhisattva Vehicle. Third, if beings should be tamed by the Buddha Vehicle, one should teach them the path of the Tathagata's omniscience, and not teach them the path of the Pratyekabuddha Vehicle. Fourth, if beings should be tamed by the Pratyekabuddha Vehicle, one should teach them the various paths of the Pratyekabuddha Vehicle, and not teach them the path of omniscience. Fifth, if beings are attached to the idea of self and dharmas, one should teach them the absence of self and the emptiness of all dharmas, and not teach them the paths of self, person, sentient being, lifespan, purusa (a term for 'person' or 'individual'), nurturing, pudgala (a term for 'person' or 'individual'), the unreal, self, and dharmas. Sixth, if beings are attached to existence and non-existence, one should teach them the middle way, which is free from extremes, and not teach them the paths of existence and non-existence that fall into extremes. Seventh, if beings have scattered minds, one should teach them the peaceful samatha (calm abiding) and vipasyana (insight), and not teach them the various paths of scatteredness. Eighth, if beings love worldly dharmas, one should teach them the path of the transcendental wisdom of suchness, and not teach them the path of foolish infants. Ninth, if beings are happy to remain in the cycle of birth and death, one should teach them the path of Nirvana, which is the way out of birth and death, and not teach them the path of staying in the world to teach beings. Tenth, if beings are attached to the emptiness of dharmas and do not practice the correct path, one should teach them the straight path without thorns, and not teach them the various thorny and heretical paths.
險道。善男子！若諸菩薩具此十法，得入正道，善能了知無邪謬說，所言誠實。善男子！我唯知此住誠愿語、無盡威德菩薩解脫。如諸菩薩摩訶薩，與誠愿語行止無違，心常隨順無有退轉，被本願力堅固甲冑，大慈悲心不捨眾生；增長福智心無厭足，善巧方便相續現前，勤修增上光明地智，隨順覺悟諸蘊、界、處，深入眾生，善知正道；菩薩地智，安住過去佛法平等清凈心，安住未來佛法平等清凈心，安住現在佛法平等清凈心，安住戒性平等清凈心，安住心性平等清凈心，安住見性平等清凈心，安住能斷自他疑性平等清凈心，安住一切正道非道智性平等清凈心，安住修道滅惑智行性平等清凈心，安住一切菩提分法增上修習平等清凈心，安住調伏一切眾生廣大悲化平等清凈心，言必以誠，未曾虛妄，出生無量功德智門，而我云何能知、能說？善男子！於此南方有城，名妙意華門，彼有童子，名為德生，復有童女，名為有德。汝詣彼問菩薩云何學菩薩行，修菩薩道。」
時，善財童子於此大法起尊重心，禮婆羅門足，繞無數匝，慇勤瞻仰，一心戀慕，辭退而去。
爾時，善財童子于最寂靜婆羅門所，得此大法，熏習其心，漸次南行，詣妙意華門城，見德生童子、有德童女，頂禮其足，繞無數匝，於前合掌。白
【現代漢語翻譯】 現代漢語譯本：險道。善男子！如果各位菩薩具備這十種法，就能進入正道，善於了知沒有邪謬的說法，所說的話真實可信。善男子！我只知道這種安住于誠實愿語、具有無盡威德的菩薩解脫境界。就像諸位菩薩摩訶薩（大菩薩），他們的言行與誠實愿語相符，內心常常隨順而不退轉，被本願的力量堅固地武裝起來，以大慈悲心不捨棄眾生；增長福德和智慧，內心沒有厭倦滿足的時候，善巧方便不斷地顯現，勤奮地修習增上光明地智，隨順覺悟諸蘊（五蘊，即色、受、想、行、識）、界（十八界，即六根、六塵、六識）、處（十二處，即六根、六塵），深入眾生，善於瞭解正道；菩薩的智慧，安住於過去佛法的平等清凈心，安住于未來佛法的平等清凈心，安住于現在佛法的平等清凈心，安住于戒律的平等清凈心，安住於心性的平等清凈心，安住于見解的平等清凈心，安住于能斷除自己和他人疑惑的平等清凈心，安住於一切正道和非道智慧的平等清凈心，安住于修道滅除迷惑的智慧行為的平等清凈心，安住於一切菩提分法（三十七道品）增上修習的平等清凈心，安住于調伏一切眾生廣大悲心的平等清凈心，說話必定誠實，從不虛妄，出生無量功德智慧之門，而我怎麼能夠知道、能夠說清楚呢？善男子！在這南方有一座城市，名叫妙意華門，那裡有一位童子，名叫德生，還有一位童女，名叫有德。你到那裡去問他們，菩薩如何學習菩薩的修行，修習菩薩之道。」 當時，善財童子對這大法生起尊重之心，禮拜婆羅門的腳，繞行無數圈，慇勤地瞻仰，一心戀慕，然後告辭離去。 這時，善財童子在最寂靜的婆羅門那裡，得到了這大法，熏習他的內心，逐漸向南行走，到達妙意華門城，見到德生童子和有德童女，頂禮他們的腳，繞行無數圈，在他們面前合掌。稟告說：
【English Translation】 English version: 'Dangerous path. Good man! If all Bodhisattvas possess these ten dharmas, they can enter the right path, be good at understanding that there are no false or erroneous teachings, and their words will be truthful. Good man! I only know this liberation of Bodhisattvas who dwell in truthful vows and possess inexhaustible majestic virtue. Like all Bodhisattva-Mahasattvas (great Bodhisattvas), their words and actions are consistent with their truthful vows, their minds are always compliant and do not retreat, they are firmly armored by the power of their original vows, and with great compassion, they do not abandon sentient beings; they increase their blessings and wisdom, their minds are never weary or satisfied, skillful means continuously appear, they diligently cultivate the wisdom of the increasing light ground, they follow the awakening of the skandhas (five aggregates: form, feeling, perception, mental formations, and consciousness), dhatus (eighteen elements: six sense organs, six sense objects, and six consciousnesses), and ayatanas (twelve sense bases: six sense organs and six sense objects), they deeply understand sentient beings, and are good at understanding the right path; the wisdom of the Bodhisattva, dwells in the equal and pure mind of the past Buddhadharma, dwells in the equal and pure mind of the future Buddhadharma, dwells in the equal and pure mind of the present Buddhadharma, dwells in the equal and pure mind of precepts, dwells in the equal and pure mind of mind-nature, dwells in the equal and pure mind of views, dwells in the equal and pure mind that can cut off doubts of oneself and others, dwells in the equal and pure mind of the wisdom of all right and wrong paths, dwells in the equal and pure mind of the wisdom and conduct of cultivating the path to extinguish delusion, dwells in the equal and pure mind of the increasing cultivation of all Bodhi-factors (thirty-seven factors of enlightenment), dwells in the equal and pure mind of the great compassionate transformation of subduing all sentient beings, their words are always truthful, never false, giving rise to immeasurable doors of meritorious wisdom, how can I know or explain it? Good man! In this southern region, there is a city called Myriad-Intent Flower Gate, where there is a boy named De Sheng, and a girl named You De. Go there and ask them how Bodhisattvas learn the practice of Bodhisattvas and cultivate the path of Bodhisattvas.' At that time, Sudhana (Good Wealth) boy developed a respectful heart for this great Dharma, bowed at the feet of the Brahmin, circumambulated him countless times, gazed at him with reverence, and with a heart full of longing, bid farewell and departed. Then, Sudhana boy, having received this great Dharma from the most secluded Brahmin, imbued his mind with it, gradually traveled south, arrived at the city of Myriad-Intent Flower Gate, saw the boy De Sheng and the girl You De, bowed at their feet, circumambulated them countless times, and joined his palms in front of them. He reported saying:
言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、云何修菩薩道，我聞聖者，善能誘誨，唯愿慈哀為我宣說。」
時，童子、童女告善財言：「善男子！我等證得菩薩解脫，名為幻住。得此解脫，具足圓滿，以斯凈智，遍觀諸法，無非幻住，幻所成就。所謂：見一切世界皆幻住，因緣所生故；見一切眾生皆幻住，業煩惱所起故；見一切世間皆幻住，無明有愛等展轉緣生故；見一切諸法皆幻住，我見等種種幻緣所生故；見一切三世皆幻住，我見等顛倒智所生故；見一切眾生生、老、病、死、憂、悲、苦、惱皆幻住，本無今有，虛假不實，妄想分別所生故；見一切剎土皆幻住，想心見倒，無明所生故；見一切聲聞辟支佛皆幻住，智斷分別所成故；見一切菩薩皆幻住，能自調伏，成熟眾生，諸行愿法，相續現前之所成故；見一切諸佛及諸菩薩眾會，變化神通威力，諸所施為，皆幻住，種種解行，廣大愿智，熏習所成故。善男子！幻境自性不可思議，我等二人，但能知此幻住解脫，如諸菩薩摩訶薩，善入無邊諸幻事網，隨順了知幻所成智，彼功德行，而我云何能知、能說？」
時，德生童子、有德童女，說自解脫已，以不思議諸善根力，令善財身速疾增長，柔軟光澤，告善財言：「善男子
【現代漢語翻譯】 現代漢語譯本：
說道：『聖者！我已先發起了阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道菩薩如何學習菩薩的修行，如何修持菩薩的道。我聽說聖者您善於引導教誨，只希望您能慈悲憐憫，為我宣說。』 當時，童子和童女告訴善財說：『善男子！我們證得了一種菩薩的解脫法門，名為幻住（如幻的安住）。得到這種解脫，就具足圓滿，用這種清凈的智慧，遍觀一切諸法，沒有不是幻住的，都是幻所成就的。所謂：見到一切世界都是幻住，因為是因緣所生；見到一切眾生都是幻住，因為是業和煩惱所生起；見到一切世間都是幻住，因為是無明和有愛等輾轉相生；見到一切諸法都是幻住，因為是我見等種種虛幻的因緣所生；見到一切三世（過去、現在、未來）都是幻住，因為是我見等顛倒的智慧所生；見到一切眾生的生、老、病、死、憂、悲、苦、惱都是幻住，本來沒有現在才有，虛假不實，是妄想分別所生；見到一切剎土（佛土）都是幻住，因為是想心見倒，無明所生；見到一切聲聞（聽聞佛法而修行的人）和辟支佛（獨自覺悟的人）都是幻住，因為是智慧和斷除煩惱的分別所成就；見到一切菩薩都是幻住，因為是能自我調伏，成熟眾生，各種行愿法，相續不斷地顯現所成就；見到一切諸佛以及諸菩薩的集會，變化神通威力，各種所作所為，都是幻住，因為是種種理解和修行，廣大的願力和智慧熏習所成就。善男子！幻境的自性不可思議，我們二人，只能知道這種幻住解脫，像諸位菩薩摩訶薩（大菩薩），善於進入無邊的各種幻事之網，隨順了知幻所成就的智慧，他們的功德和修行，我們又怎麼能知道、能說呢？』 當時，德生童子和有德童女，說完他們自己所證得的解脫法門后，用不可思議的各種善根力量，使善財的身體迅速增長，變得柔軟光澤，然後告訴善財說：『善男子！』
【English Translation】 English version:
Said: 'Holy One! I have already first aroused the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and perfect enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva, or how to cultivate the path of a Bodhisattva. I have heard that you, Holy One, are skilled in guiding and teaching, I only hope that you will be compassionate and merciful, and explain it for me.' At that time, the boy and girl told Sudhana: 'Good man! We have attained a Bodhisattva's liberation, called Illusory Abiding. Having attained this liberation, we are fully complete, and with this pure wisdom, we observe all dharmas, and there is nothing that is not Illusory Abiding, all are accomplished by illusion. That is to say: seeing all worlds as Illusory Abiding, because they are born of causes and conditions; seeing all sentient beings as Illusory Abiding, because they are arisen from karma and afflictions; seeing all the world as Illusory Abiding, because they are born from ignorance and craving, and so on, in a cycle of dependent origination; seeing all dharmas as Illusory Abiding, because they are born from the illusory causes and conditions of self-view, and so on; seeing all three times (past, present, and future) as Illusory Abiding, because they are born from the inverted wisdom of self-view, and so on; seeing all sentient beings' birth, old age, sickness, death, sorrow, grief, suffering, and distress as Illusory Abiding, originally not existing, now existing, false and unreal, born from deluded thoughts and discriminations; seeing all Buddha-lands as Illusory Abiding, because they are born from the inverted views of the mind and ignorance; seeing all Sravakas (those who hear the Buddha's teachings and practice) and Pratyekabuddhas (those who awaken on their own) as Illusory Abiding, because they are accomplished by the discriminations of wisdom and the cutting off of afflictions; seeing all Bodhisattvas as Illusory Abiding, because they are able to tame themselves, mature sentient beings, and the various practices and vows continuously manifest; seeing all Buddhas and the assemblies of Bodhisattvas, their transformations, supernatural powers, and all their actions, as Illusory Abiding, because they are accomplished by various understandings and practices, vast vows, and the wisdom of cultivation. Good man! The nature of illusion is inconceivable, we two, can only know this Illusory Abiding liberation, like the Bodhisattva Mahasattvas (great Bodhisattvas), who are skilled in entering the boundless nets of various illusory events, and in accordance with the wisdom of knowing what is accomplished by illusion, their merits and practices, how can we know or speak of them?' At that time, the boy Desheng and the girl Youde, after speaking about their own liberation, used the inconceivable power of various good roots to make Sudhana's body grow rapidly, becoming soft and radiant, and then told Sudhana: 'Good man!'
！於此南方近海門處，有一國土名為沃田；彼國有園，名大莊嚴，其中有一廣大樓閣，名毗盧遮那莊嚴藏。從菩薩種種善根果報生，從菩薩種種念力、願力、自在力、神通力生，從菩薩種種善巧方便生，從菩薩種種福德智慧生。善男子！住不思議解脫菩薩，以大悲心，為諸眾生普遍顯現如是境界，廣大集起如是莊嚴。彌勒菩薩摩訶薩安止其中，為欲攝受本所生處，父母親屬及諸人眾，令成熟故；又欲令彼同受生，同修行，同類眾生，于大乘中得堅固故；又欲令彼一切眾生，隨所住地，隨本善根，皆成熟故；又欲為汝顯示菩薩解脫門故；顯示菩薩遍一切處，隨本願力受生自在故；顯示菩薩以種種身，普現一切眾生之前，開示覺悟，常教化故；顯示菩薩以大悲力，普攝一切世間資財，惠施眾生而不厭故；顯示菩薩具修諸行，知一切行離諸相故；顯示菩薩處處受生，了一切生皆無相故。汝詣彼問菩薩云何行菩薩行、云何修菩薩道、云何學菩薩戒、云何凈菩薩心、云何發菩薩愿、云何集菩薩助道具、云何入菩薩自在地、云何滿菩薩波羅蜜、云何獲菩薩無生忍、云何具菩薩功德法、云何事菩薩善知識？何以故？善男子！彼菩薩摩訶薩，深入一切菩薩行愿，隨順一切眾生心性，遍一切處常現其前，教化調伏彼菩薩已，滿一切波羅蜜
【現代漢語翻譯】 現代漢語譯本：善男子！在南方靠近海邊的地方，有一個名為沃田的國土；那個國家裡有一個園林，名為大莊嚴，其中有一座廣大的樓閣，名為毗盧遮那莊嚴藏（毗盧遮那：佛的法身，莊嚴藏：莊嚴的寶藏）。這座樓閣是從菩薩的種種善根果報所生，從菩薩的種種念力、願力、自在力、神通力所生，從菩薩的種種善巧方便所生，從菩薩的種種福德智慧所生。善男子！安住于不可思議解脫的菩薩，以大悲心，爲了讓眾生普遍見到這樣的境界，廣大地聚集起這樣的莊嚴。彌勒菩薩摩訶薩（彌勒：未來佛，摩訶薩：大菩薩）安住在其中，是爲了攝受他本來的出生地，父母親屬以及所有的人眾，使他們成熟；又爲了讓那些與他同受生、同修行、同類的眾生，在大乘佛法中得到堅固；又爲了讓所有眾生，隨著他們所處的地位，隨著他們本來的善根，都得到成熟；又爲了向你顯示菩薩的解脫之門；顯示菩薩遍佈一切地方，隨著本來的願力自在地受生；顯示菩薩以種種身形，普遍出現在一切眾生面前，開示覺悟，常常教化；顯示菩薩以大悲的力量，普遍攝取世間一切資財，佈施給眾生而不厭倦；顯示菩薩具足修習各種行為，知道一切行為都離不開各種表象；顯示菩薩在各處受生，瞭解一切的生都是沒有表象的。你到那裡去問菩薩：『如何行菩薩行？如何修菩薩道？如何學菩薩戒？如何清凈菩薩心？如何發菩薩愿？如何聚集菩薩的助道之具？如何進入菩薩的自在地？如何圓滿菩薩的波羅蜜（波羅蜜：到達彼岸的方法）？如何獲得菩薩的無生法忍（無生法忍：對無生之法的忍可）？如何具足菩薩的功德法？如何親近菩薩的善知識？』為什麼呢？善男子！那位菩薩摩訶薩，深入一切菩薩的行愿，隨順一切眾生的心性，遍佈一切地方常常出現在他們面前，教化調伏那些菩薩，已經圓滿了一切波羅蜜。 English version: Good man! In the southern region near the sea, there is a country named Wotian; in that country, there is a garden named Great Adornment, within which there is a vast pavilion named Vairocana Adornment Treasury (Vairocana: the Dharma body of the Buddha, Adornment Treasury: a treasury of adornments). This pavilion arises from the various roots of goodness and karmic rewards of Bodhisattvas, from the various powers of mindfulness, vows, self-mastery, and spiritual abilities of Bodhisattvas, from the various skillful means of Bodhisattvas, and from the various merits and wisdom of Bodhisattvas. Good man! Bodhisattvas who dwell in inconceivable liberation, with great compassion, universally manifest such realms for all sentient beings, extensively gathering such adornments. Bodhisattva Mahasattva Maitreya (Maitreya: the future Buddha, Mahasattva: great Bodhisattva) dwells within it, in order to gather those from his original birthplace, his parents, relatives, and all people, to bring them to maturity; also to enable those who are born with him, practice with him, and are of the same kind, to become firm in the Mahayana; also to enable all sentient beings, according to their dwelling place and their original roots of goodness, to all mature; also to show you the gate of liberation of Bodhisattvas; to show that Bodhisattvas pervade all places, freely taking birth according to their original vows; to show that Bodhisattvas appear in various forms before all sentient beings, revealing enlightenment, and constantly teaching; to show that Bodhisattvas, with the power of great compassion, universally gather all worldly resources, bestowing them upon sentient beings without weariness; to show that Bodhisattvas fully cultivate all practices, knowing that all practices are free from all appearances; to show that Bodhisattvas take birth in all places, understanding that all births are without appearance. You should go there and ask the Bodhisattva: 『How does one practice the Bodhisattva conduct? How does one cultivate the Bodhisattva path? How does one learn the Bodhisattva precepts? How does one purify the Bodhisattva mind? How does one make Bodhisattva vows? How does one gather the aids for the Bodhisattva path? How does one enter the Bodhisattva's state of freedom? How does one fulfill the Bodhisattva's Paramitas (Paramitas: the methods to reach the other shore)? How does one obtain the Bodhisattva's forbearance of non-origination (forbearance of non-origination: acceptance of the non-origination of phenomena)? How does one possess the Bodhisattva's meritorious qualities? How does one serve the Bodhisattva's good teachers?』 Why is this so? Good man! That Bodhisattva Mahasattva deeply penetrates all the practices and vows of Bodhisattvas, accords with the minds of all sentient beings, constantly appears before them in all places, teaching and subduing those Bodhisattvas, and has already fulfilled all Paramitas.
【English Translation】 Good man! In the southern region near the sea, there is a country named Wotian; in that country, there is a garden named Great Adornment, within which there is a vast pavilion named Vairocana Adornment Treasury (Vairocana: the Dharma body of the Buddha, Adornment Treasury: a treasury of adornments). This pavilion arises from the various roots of goodness and karmic rewards of Bodhisattvas, from the various powers of mindfulness, vows, self-mastery, and spiritual abilities of Bodhisattvas, from the various skillful means of Bodhisattvas, and from the various merits and wisdom of Bodhisattvas. Good man! Bodhisattvas who dwell in inconceivable liberation, with great compassion, universally manifest such realms for all sentient beings, extensively gathering such adornments. Bodhisattva Mahasattva Maitreya (Maitreya: the future Buddha, Mahasattva: great Bodhisattva) dwells within it, in order to gather those from his original birthplace, his parents, relatives, and all people, to bring them to maturity; also to enable those who are born with him, practice with him, and are of the same kind, to become firm in the Mahayana; also to enable all sentient beings, according to their dwelling place and their original roots of goodness, to all mature; also to show you the gate of liberation of Bodhisattvas; to show that Bodhisattvas pervade all places, freely taking birth according to their original vows; to show that Bodhisattvas appear in various forms before all sentient beings, revealing enlightenment, and constantly teaching; to show that Bodhisattvas, with the power of great compassion, universally gather all worldly resources, bestowing them upon sentient beings without weariness; to show that Bodhisattvas fully cultivate all practices, knowing that all practices are free from all appearances; to show that Bodhisattvas take birth in all places, understanding that all births are without appearance. You should go there and ask the Bodhisattva: 『How does one practice the Bodhisattva conduct? How does one cultivate the Bodhisattva path? How does one learn the Bodhisattva precepts? How does one purify the Bodhisattva mind? How does one make Bodhisattva vows? How does one gather the aids for the Bodhisattva path? How does one enter the Bodhisattva's state of freedom? How does one fulfill the Bodhisattva's Paramitas (Paramitas: the methods to reach the other shore)? How does one obtain the Bodhisattva's forbearance of non-origination (forbearance of non-origination: acceptance of the non-origination of phenomena)? How does one possess the Bodhisattva's meritorious qualities? How does one serve the Bodhisattva's good teachers?』 Why is this so? Good man! That Bodhisattva Mahasattva deeply penetrates all the practices and vows of Bodhisattvas, accords with the minds of all sentient beings, constantly appears before them in all places, teaching and subduing those Bodhisattvas, and has already fulfilled all Paramitas.
已，住一切菩薩地已，證一切菩薩忍已，入一切菩薩位已，蒙授與具足記已，游一切菩薩境已，入菩薩解脫門已，得一切佛神力已，蒙十方一切如來，以一切智甘露法水而灌其頂。
「善男子！彼善知識，能潤澤汝諸善根，能增長汝菩提心，能堅固汝廣大志，能發起汝一切善，能增長汝菩薩根，能示教汝無礙法，能令汝入普賢地，能令汝住菩薩愿，能令汝行普賢行，能為汝說一切菩薩無量行愿所成功德，令汝顯示普賢菩薩自在法門。善男子！汝今不應修一善根，照一法門，發一大愿，受一記別，住於一忍，生究竟想；不應以限量心，行於最勝諸波羅蜜；不應以限量心，住于菩薩圓滿十地；不應以限量心，嚴凈一切諸佛國土；不應以限量心，承事供養諸善知識。何以故？善男子！菩薩摩訶薩，應種無量諸善根，應集無量助道具，應修無量菩提因，應學無量巧迴向，應化無量眾生界，應照無量眾生心，應知無量眾生根，應識無量眾生解，應覺悟無量眾生，應調伏無量眾生，應斷無量煩惱，應凈無量業習，應滅無量邪見，應除無量雜染心，應發無量清凈心，應拔無量苦毒箭，應涸無量愛慾海，應破無量無明闇，應摧無量我慢山，應解無量生死縛，應度無量諸有流，應竭無量受生海，應令無量眾生出五欲淤泥，應使無量
【現代漢語翻譯】 現代漢語譯本：已經安住於一切菩薩的境界，已經證得一切菩薩的忍辱，已經進入一切菩薩的位階，已經蒙受了圓滿的授記，已經遊歷了一切菩薩的境界，已經進入了菩薩的解脫之門，已經獲得了諸佛的一切神力，蒙受十方一切如來以一切智慧的甘露法水灌頂。 『善男子！』這位善知識，能夠滋潤你的各種善根，能夠增長你的菩提心，能夠堅定你廣大的志向，能夠發起你的一切善行，能夠增長你的菩薩根基，能夠教導你無礙的佛法，能夠讓你進入普賢菩薩的境界，能夠讓你安住于菩薩的願力，能夠讓你實踐普賢菩薩的行持，能夠為你宣說一切菩薩無量行愿所成就的功德，讓你展現普賢菩薩自在的法門。善男子！你現在不應該只修一種善根，只照見一種法門，只發一個大愿，只接受一個授記，只安住於一種忍辱，就生起究竟的想法；不應該以『狹隘』的心，修行最殊勝的諸波羅蜜（到達彼岸的方法）；不應該以『狹隘』的心，安住于菩薩圓滿的十地；不應該以『狹隘』的心，莊嚴清凈一切諸佛的國土；不應該以『狹隘』的心，承事供養諸善知識。為什麼呢？善男子！菩薩摩訶薩（大菩薩），應該種植無量的各種善根，應該積聚無量的輔助工具，應該修習無量的菩提之因，應該學習無量的巧妙迴向，應該教化無量的眾生界，應該照見無量的眾生心，應該瞭解無量的眾生根性，應該認識無量的眾生理解，應該覺悟無量的眾生，應該調伏無量的眾生，應該斷除無量的煩惱，應該清凈無量的業習，應該滅除無量的邪見，應該去除無量的雜染心，應該發起無量的清凈心，應該拔除無量的痛苦毒箭，應該使無量的愛慾之海乾涸，應該破除無量的無明黑暗，應該摧毀無量的我慢高山，應該解脫無量的生死束縛，應該度脫無量的諸有（三界）之流，應該竭盡無量的受生之海，應該使無量的眾生脫離五欲的淤泥，應該使無量
【English Translation】 English version: Having dwelt in all the Bodhisattva grounds, having attained all the Bodhisattva's forbearance, having entered all the Bodhisattva's stages, having received the complete prediction, having traveled through all the Bodhisattva's realms, having entered the Bodhisattva's gate of liberation, having obtained all the Buddha's divine powers, having received the anointment on their heads with the nectar of the Dharma of all wisdom from all the Tathagatas of the ten directions. 『Good man!』 That good teacher can moisten your various roots of goodness, can increase your Bodhi mind, can strengthen your vast aspirations, can initiate all your good deeds, can increase your Bodhisattva roots, can teach you the unobstructed Dharma, can lead you into the realm of Samantabhadra (Universal Worthy), can lead you to abide in the Bodhisattva's vows, can lead you to practice the conduct of Samantabhadra, can explain to you the merits achieved by all Bodhisattvas' immeasurable vows and practices, and enable you to manifest the free and unhindered Dharma of Samantabhadra. Good man! Now you should not cultivate just one root of goodness, illuminate just one Dharma gate, make just one great vow, receive just one prediction, abide in just one forbearance, and then give rise to the thought of finality; you should not, with a 『narrow』 mind, practice the most supreme Paramitas (perfections); you should not, with a 『narrow』 mind, abide in the ten perfect Bodhisattva grounds; you should not, with a 『narrow』 mind, adorn and purify all the Buddha lands; you should not, with a 『narrow』 mind, serve and make offerings to all good teachers. Why is that? Good man! A Bodhisattva Mahasattva (great Bodhisattva) should plant immeasurable roots of goodness, should gather immeasurable supporting tools, should cultivate immeasurable causes of Bodhi, should learn immeasurable skillful dedications, should transform immeasurable realms of sentient beings, should illuminate immeasurable minds of sentient beings, should understand immeasurable roots of sentient beings, should recognize immeasurable understandings of sentient beings, should awaken immeasurable sentient beings, should tame immeasurable sentient beings, should cut off immeasurable afflictions, should purify immeasurable karmic habits, should extinguish immeasurable wrong views, should remove immeasurable defiled minds, should generate immeasurable pure minds, should pull out immeasurable poisonous arrows of suffering, should dry up the immeasurable ocean of desire, should break through the immeasurable darkness of ignorance, should destroy the immeasurable mountains of arrogance, should untie the immeasurable bonds of birth and death, should cross over the immeasurable currents of existence, should exhaust the immeasurable ocean of rebirth, should enable immeasurable sentient beings to escape the mud of the five desires, should make immeasurable
眾生，離三界牢獄，應置無量眾生於聖道中，應銷無量貪慾行，應滅無量瞋恚行，應摧無量愚癡行，應破無量魔罥網，應舍無量魔事業，應凈菩薩無量心樂欲，應長菩薩無量巧方便，應生菩薩無量增上根，應起菩薩無量決定解，應悟菩薩無量平等體，應凈菩薩無量勝功德，應治菩薩無量諸行海，應滿菩薩無量清凈行，應現菩薩無量世間行，應順菩薩無量方便行，應生無量凈信力，應住無量精進力，應凈無量正念力，應滿無量三昧力，應起無量凈慧力，應堅無量勝解力，應集無量福德力，應增無量智慧力，應發無量菩薩力，應滿無量如來力，應分別無量法門，應深入無量法門，應清凈無量法門，應生無量法光明，應作無量法照耀，應照無量品類根，應知無量煩惱病，應集無量妙法藥，應療無量眾生疾，應辨無量甘露供，應往無量佛國土，應供無量諸如來，應入無量菩薩會，應受無量如來教，應忍無量眾生惱，應令無量眾生離惡趣，應與無量眾生勝安樂，應以四攝攝無量眾生，應入無量總持門，應生無量大愿門，應修無量慈悲力，應求無量諸佛法，應起無量思惟力，應起無量神通事，應凈無量智光明，應往無量眾生趣，應受無量諸有生，應現無量差別身，應受無量諸苦惱，應順無量凡夫法，應知無量眾生苦，應說無量諸佛
【現代漢語翻譯】 現代漢語譯本 眾生應當脫離三界（欲界、色界、無色界）的牢獄，應當引導無量眾生進入聖道，應當消除無量貪慾的行為，應當滅除無量嗔恚的行為，應當摧毀無量愚癡的行為，應當破除無量魔的羅網，應當捨棄無量魔的事業，應當凈化菩薩無量的心之喜樂，應當增長菩薩無量的巧妙方便，應當生起菩薩無量的增上根（信、精進、念、定、慧），應當發起菩薩無量的決定理解，應當領悟菩薩無量的平等本體，應當凈化菩薩無量的殊勝功德，應當治理菩薩無量的諸行之海，應當圓滿菩薩無量的清凈行為，應當顯現菩薩無量的世間行為，應當順應菩薩無量的方便行為，應當生起無量的清凈信心之力，應當安住無量的精進之力，應當凈化無量的正念之力，應當圓滿無量的三昧之力，應當生起無量的清凈智慧之力，應當堅定無量的殊勝理解之力，應當積聚無量的福德之力，應當增長無量的智慧之力，應當發起無量的菩薩之力，應當圓滿無量的如來之力，應當分別無量的法門，應當深入無量的法門，應當清凈無量的法門，應當生起無量的法光明，應當作為無量的法照耀，應當照耀無量品類的根性，應當知曉無量煩惱的病癥，應當積聚無量的妙法之藥，應當治療無量眾生的疾病，應當辨別無量的甘露供養，應當前往無量的佛國土，應當供養無量的諸如來，應當進入無量的菩薩集會，應當接受無量的如來教誨，應當忍受無量眾生的惱害，應當令無量眾生脫離惡趣，應當給予無量眾生殊勝的安樂，應當以四攝（佈施、愛語、利行、同事）攝受無量眾生，應當進入無量的總持門，應當生起無量的大愿門，應當修習無量的慈悲之力，應當尋求無量的諸佛之法，應當生起無量的思惟之力，應當生起無量的神通之事，應當凈化無量的智慧光明，應當前往無量的眾生趣，應當承受無量的諸有生，應當顯現無量的差別身，應當承受無量的諸苦惱，應當順應無量的凡夫之法，應當知曉無量眾生的痛苦，應當宣說無量的諸佛。
【English Translation】 English version Sentient beings should depart from the prison of the three realms (desire realm, form realm, formless realm), should place immeasurable sentient beings on the holy path, should extinguish immeasurable acts of greed, should eliminate immeasurable acts of hatred, should destroy immeasurable acts of ignorance, should break through immeasurable nets of demons, should abandon immeasurable works of demons, should purify the immeasurable joy of the Bodhisattva's mind, should increase the immeasurable skillful means of the Bodhisattva, should generate the immeasurable superior roots of the Bodhisattva (faith, diligence, mindfulness, concentration, wisdom), should arouse the immeasurable decisive understanding of the Bodhisattva, should realize the immeasurable equal essence of the Bodhisattva, should purify the immeasurable supreme merits of the Bodhisattva, should govern the immeasurable ocean of practices of the Bodhisattva, should fulfill the immeasurable pure conduct of the Bodhisattva, should manifest the immeasurable worldly conduct of the Bodhisattva, should accord with the immeasurable expedient conduct of the Bodhisattva, should generate immeasurable power of pure faith, should abide in immeasurable power of diligence, should purify immeasurable power of right mindfulness, should fulfill immeasurable power of samadhi, should generate immeasurable power of pure wisdom, should strengthen immeasurable power of superior understanding, should accumulate immeasurable power of merit, should increase immeasurable power of wisdom, should arouse immeasurable power of the Bodhisattva, should fulfill immeasurable power of the Tathagata, should distinguish immeasurable Dharma gates, should delve into immeasurable Dharma gates, should purify immeasurable Dharma gates, should generate immeasurable light of the Dharma, should act as immeasurable illumination of the Dharma, should illuminate the immeasurable categories of roots, should know the immeasurable diseases of afflictions, should accumulate immeasurable wonderful Dharma medicine, should cure the immeasurable diseases of sentient beings, should discern immeasurable ambrosia offerings, should go to immeasurable Buddha lands, should make offerings to immeasurable Tathagatas, should enter immeasurable assemblies of Bodhisattvas, should receive immeasurable teachings of the Tathagatas, should endure immeasurable harm from sentient beings, should cause immeasurable sentient beings to depart from evil realms, should give immeasurable supreme bliss to sentient beings, should gather immeasurable sentient beings with the four means of gathering (giving, kind speech, beneficial action, cooperation), should enter immeasurable gates of dharani, should generate immeasurable gates of great vows, should cultivate immeasurable power of loving-kindness and compassion, should seek immeasurable Dharmas of the Buddhas, should generate immeasurable power of contemplation, should generate immeasurable miraculous deeds, should purify immeasurable light of wisdom, should go to immeasurable realms of sentient beings, should undergo immeasurable births, should manifest immeasurable different bodies, should endure immeasurable sufferings, should accord with immeasurable laws of ordinary beings, should know the immeasurable suffering of sentient beings, should proclaim immeasurable Buddhas.
法，應舍無量內外財，應施無量福田境，應護無量諸善根，應近無量善知識，應調無量自種族，應修無量佛法，應說無量佛法，應贊無量持戒，應覺無量破戒，應迴向無量善巧法，應了知無量夢幻法，應令無量眾生住清凈戒，應與無量眾生金剛定，應令無量眾生舍有見，應令無量眾生速離三界，應令無量眾生觀無我，應令無量眾生悟三乘，應入無量差別心，應思菩薩大境界，應住菩薩大宮殿，應觀菩薩甚深法，應知菩薩難知境，應行菩薩難行行，應嚴菩薩尊重德，應踐菩薩難入位，應知菩薩種種行，應現菩薩普遍神力，應受菩薩平等法雲，應廣菩薩無邊行網，應滿菩薩無邊諸度，應授菩薩無量記別，應入菩薩無量忍門，應具菩薩無量智通，應入菩薩無量諸因緣，應示菩薩無量難解法，應顯菩薩無量所作業，應斷菩薩無量三毒苦，應盡菩薩無量惑根本，應凈無量菩薩地，應說無量諸法門，應凈無量諸佛剎，應擐無量菩薩甲冑，應承事無量如來，應發不思議菩薩愿，應修不思議菩薩行，應受不思議菩薩教，應知不思議菩薩順煩惱行，應知不思議菩薩離煩惱行，應凈不思議菩薩有為過，應知不思議菩薩稱讚涅槃甚深利益，應知不思議如來功德。如是不思議如來讚歎，不思議如來名稱，不思議涅槃名稱，不思議種種世法，不思
議除滅世法，不思議妙行，不思議語言，不思議雜煩惱行，不思議滅煩惱行，不思議妙行金剛句，不思議語言金剛句，不思議雜煩惱金剛句，不思議滅煩惱金剛句，不思議妙行秘密句，不思議語言秘密句，不思議雜煩惱秘密句，不思議滅煩惱秘密句，如是一切悉應修學。善男子！舉要言之，應普修一切菩薩行，了法平等故；應普化一切眾生界，善巧調伏故；應普入一切無邊劫，願力廣大故；應普生一切諸有趣，示現受生故；應普知一切三世智，隨順覺悟故；應普行一切諸佛法，究竟體同故；應普凈一切諸佛剎，平等莊嚴故；應普滿一切菩薩愿，圓滿一體故；應普供一切諸如來，勝愿現前故；應普同一切菩薩愿，一性平等故；應普事一切善知識，志求種種諸菩薩行，為令彼心生歡喜故。
大方廣佛華嚴經卷第三十二 大正藏第 10 冊 No. 0293 大方廣佛華嚴經
大方廣佛華嚴經卷第三十三
罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品
「複次，善男子！汝因此故求善知識，勿于身心而生疲倦；見善知識，勿生厭足；請問善知識，勿憚勞苦；親近善知識，勿懷退轉；供養善知識，無令間斷；隨順善知識教誨，不應違逆；于善知識所有功德，不應疑惑；聞善知識演說出
【現代漢語翻譯】 現代漢語譯本 應修習滅除世間法的不可思議的微妙修行，不可思議的語言，不可思議的雜染煩惱的修行，不可思議的滅除煩惱的修行，不可思議的微妙修行金剛句，不可思議的語言金剛句，不可思議的雜染煩惱金剛句，不可思議的滅除煩惱金剛句，不可思議的微妙修行秘密句，不可思議的語言秘密句，不可思議的雜染煩惱秘密句，不可思議的滅除煩惱秘密句，像這樣的一切都應當修習。善男子！總而言之，應當普遍修習一切菩薩的修行，因為明瞭諸法平等；應當普遍教化一切眾生界，因為善巧地調伏他們；應當普遍進入一切無邊劫，因為願力廣大；應當普遍出生於一切諸趣（六道輪迴）中，因為示現受生；應當普遍了知一切三世（過去、現在、未來）的智慧，因為隨順覺悟；應當普遍奉行一切諸佛的教法，因為究竟體性相同；應當普遍清凈一切諸佛的剎土（佛國），因為平等莊嚴；應當普遍圓滿一切菩薩的願望，因為圓滿一體；應當普遍供養一切諸如來，因為殊勝的願望現前；應當普遍與一切菩薩的願望相同，因為一性平等；應當普遍侍奉一切善知識，因為立志尋求種種菩薩的修行，爲了使他們的心生歡喜。
《大方廣佛華嚴經》卷第三十二 大正藏第 10 冊 No. 0293 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第三十三
罽賓國（古代西域國名）三藏般若奉 詔譯入不思議解脫境界普賢行愿品
『再者，善男子！你因此緣故尋求善知識，不要對身心產生疲倦；見到善知識，不要產生厭煩滿足；請問善知識，不要畏懼勞苦；親近善知識，不要心懷退轉；供養善知識，不要令其間斷；隨順善知識的教誨，不應違背；對於善知識所有的功德，不應疑惑；聽聞善知識演說出
【English Translation】 English version One should cultivate the inconceivable subtle practices of eliminating worldly dharmas, inconceivable language, inconceivable practices of mixed afflictions, inconceivable practices of eliminating afflictions, the vajra phrases of inconceivable subtle practices, the vajra phrases of inconceivable language, the vajra phrases of inconceivable mixed afflictions, the vajra phrases of inconceivable elimination of afflictions, the secret phrases of inconceivable subtle practices, the secret phrases of inconceivable language, the secret phrases of inconceivable mixed afflictions, and the secret phrases of inconceivable elimination of afflictions. All these should be cultivated. Good man! In short, one should universally cultivate all Bodhisattva practices, because one understands the equality of all dharmas; one should universally teach all realms of sentient beings, because one skillfully tames them; one should universally enter all boundless kalpas (eons), because one's vows are vast; one should universally be born in all realms of existence (the six realms), because one manifests rebirth; one should universally know the wisdom of all three times (past, present, and future), because one follows enlightenment; one should universally practice all the Buddha's teachings, because the ultimate essence is the same; one should universally purify all Buddha lands, because they are equally adorned; one should universally fulfill all Bodhisattva vows, because they are completely one; one should universally make offerings to all Tathagatas, because the supreme vows are present; one should universally be in accord with all Bodhisattva vows, because the nature is one and equal; one should universally serve all good teachers, because one aspires to seek all kinds of Bodhisattva practices, in order to make their minds joyful.
The Avatamsaka Sutra, Volume 32 Taisho Tripitaka Volume 10, No. 0293, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 33
Translated by Tripitaka Prajna from Kipin (ancient kingdom in Western Regions) by Imperial Decree, Entering the Inconceivable Liberation Realm, Universal Vows and Practices of Samantabhadra
'Furthermore, good man! Because of this, you seek good teachers, do not become weary in body and mind; when you see good teachers, do not become bored or satisfied; when you ask good teachers, do not fear hardship; when you are close to good teachers, do not retreat; when you make offerings to good teachers, do not let them be interrupted; when you follow the teachings of good teachers, you should not disobey; regarding the merits of good teachers, you should not doubt; when you hear good teachers expounding'
離門，應生決定；見善知識隨順煩惱行，勿生嫌怪；于善知識所生深信心，不應變改。何以故？善男子！菩薩因善知識聞一切菩薩行；因善知識，成就一切菩薩功德；因善知識，出生一切菩薩大愿；因善知識，引發一切菩薩善根；因善知識，積集一切菩薩助道法；因善知識，開發一切菩薩法光明；因善知識，成就一切菩薩出離門；因善知識，修學一切菩薩清凈戒；因善知識，安住一切菩薩功德法；因善知識，清凈一切菩薩自性心；因善知識，發明一切菩薩堅固志；因善知識，具足一切菩薩陀羅尼辯才門；因善知識，能生一切菩薩清凈藏；因善知識，出現一切菩薩智光明；因善知識，獲得一切菩薩增上愿；因善知識，得與一切菩薩同一愿；因善知識，聽聞一切菩薩殊勝法；因善知識，得到一切菩薩秘密處；因善知識，得至一切菩薩法寶洲；因善知識，得增一切菩薩善根芽；因善知識，增廣一切菩薩智慧海；因善知識，守護一切菩薩深密藏；因善知識，任持一切菩薩福德聚；因善知識，清凈一切菩薩受生道；因善知識，領受一切菩薩正法雲；因善知識，游入一切菩薩出世道；因善知識，發起一切菩薩大歡喜；因善知識，獲得一切如來菩提果；因善知識，攝取一切菩薩妙行；因善知識，開敷一切菩薩功德；因善知識，往一切
【現代漢語翻譯】 現代漢語譯本：
遠離障礙，應當生起堅定的決心；見到善知識（kalyāṇa-mitra，指引修行的人）隨順煩惱而行，不要產生嫌棄和怪罪；對於善知識所產生的深刻信心，不應該改變。為什麼呢？善男子！菩薩因為善知識而聽聞一切菩薩的修行；因為善知識，成就一切菩薩的功德；因為善知識，生起一切菩薩的宏大誓願；因為善知識，引發一切菩薩的善根；因為善知識，積累一切菩薩的助道之法；因為善知識，開發一切菩薩的法光明；因為善知識，成就一切菩薩的出離之門；因為善知識，修學一切菩薩的清凈戒律；因為善知識，安住於一切菩薩的功德法；因為善知識，清凈一切菩薩的自性心；因為善知識，啓發一切菩薩的堅固意志；因為善知識，具足一切菩薩的陀羅尼（dhāraṇī，總持）和辯才之門；因為善知識，能夠生起一切菩薩的清凈寶藏；因為善知識，顯現一切菩薩的智慧光明；因為善知識，獲得一切菩薩的增上誓願；因為善知識，得以與一切菩薩擁有相同的誓願；因為善知識，聽聞一切菩薩的殊勝之法；因為善知識，得到一切菩薩的秘密之處；因為善知識，到達一切菩薩的法寶洲；因為善知識，得以增長一切菩薩的善根之芽；因為善知識，增廣一切菩薩的智慧之海；因為善知識，守護一切菩薩的深密寶藏；因為善知識，任持一切菩薩的福德聚集；因為善知識，清凈一切菩薩的受生之道；因為善知識，領受一切菩薩的正法雲；因為善知識，游入一切菩薩的出世之道；因為善知識，發起一切菩薩的極大歡喜；因為善知識，獲得一切如來的菩提果；因為善知識，攝取一切菩薩的微妙修行；因為善知識，開顯一切菩薩的功德；因為善知識，前往一切……
【English Translation】 English version:
Departing from obstacles, one should generate resolute determination; seeing a kalyāṇa-mitra (spiritual friend) acting in accordance with afflictions, do not give rise to dislike or blame; the deep faith that arises towards a kalyāṇa-mitra should not be altered. Why is this so? Good man! Because of a kalyāṇa-mitra, a Bodhisattva hears of all Bodhisattva practices; because of a kalyāṇa-mitra, one accomplishes all Bodhisattva merits; because of a kalyāṇa-mitra, one gives rise to all great Bodhisattva vows; because of a kalyāṇa-mitra, one evokes all Bodhisattva roots of goodness; because of a kalyāṇa-mitra, one accumulates all Bodhisattva aids to the path; because of a kalyāṇa-mitra, one develops all Bodhisattva light of Dharma; because of a kalyāṇa-mitra, one accomplishes all Bodhisattva doors of liberation; because of a kalyāṇa-mitra, one studies all Bodhisattva pure precepts; because of a kalyāṇa-mitra, one abides in all Bodhisattva meritorious dharmas; because of a kalyāṇa-mitra, one purifies all Bodhisattva self-nature minds; because of a kalyāṇa-mitra, one illuminates all Bodhisattva steadfast wills; because of a kalyāṇa-mitra, one is endowed with all Bodhisattva dhāraṇī (retention) and eloquence doors; because of a kalyāṇa-mitra, one is able to generate all Bodhisattva pure treasuries; because of a kalyāṇa-mitra, one manifests all Bodhisattva light of wisdom; because of a kalyāṇa-mitra, one obtains all Bodhisattva superior vows; because of a kalyāṇa-mitra, one attains the same vow as all Bodhisattvas; because of a kalyāṇa-mitra, one hears all Bodhisattva supreme dharmas; because of a kalyāṇa-mitra, one obtains all Bodhisattva secret places; because of a kalyāṇa-mitra, one reaches all Bodhisattva Dharma treasure islands; because of a kalyāṇa-mitra, one obtains the growth of all Bodhisattva roots of goodness; because of a kalyāṇa-mitra, one expands all Bodhisattva oceans of wisdom; because of a kalyāṇa-mitra, one guards all Bodhisattva profound secret treasuries; because of a kalyāṇa-mitra, one upholds all Bodhisattva accumulations of merit; because of a kalyāṇa-mitra, one purifies all Bodhisattva paths of rebirth; because of a kalyāṇa-mitra, one receives all Bodhisattva clouds of true Dharma; because of a kalyāṇa-mitra, one enters all Bodhisattva paths of transcendence; because of a kalyāṇa-mitra, one arouses all Bodhisattva great joy; because of a kalyāṇa-mitra, one obtains all Tathāgata's Bodhi fruit; because of a kalyāṇa-mitra, one gathers all Bodhisattva wondrous practices; because of a kalyāṇa-mitra, one unfolds all Bodhisattva merits; because of a kalyāṇa-mitra, one goes to all...
方聽受妙法；因善知識，演說一切菩薩心；因善知識，成就一切菩薩大慈力；因善知識，出生一切菩薩大悲力；因善知識，攝持一切菩薩自在力；因善知識，出生一切菩薩菩提分；因善知識，能作一切菩薩利益事。
「善男子！一切菩薩由善知識任持，不墮惡趣；由善知識成就，自在受生；由善知識顯示，得宿住智；由善知識開發，知一切劫；由善知識攝受，不退大乘；由善知識觀察，不毀犯菩薩戒；由善知識守護，不隨逐惡知識；由善知識養育，不退失菩薩法；由善知識攝取，超越凡夫地；由善知識教誨，不入二乘地；由善知識引發，得出離世間；由善知識覆護，能不染世法；由善知識撫育，修一切菩薩行，心不散亂；由善知識發起辨一切助道具，心不退屈；由善知識勢力，不為業惑之所碎壞；由善知識任持，不為諸魔之所恐怖；由善知識被忍辱甲，能受一切惡言毀辱；由善知識安慰，於世苦樂，心無憂喜；由善知識生長，能滅諸憍慢，常愛樂法；由善知識守護，能令菩薩凈戒圓滿；由善知識威力，能了諸法，心無所得；由善知識安慰，能於三界心無恐怖；由善知識教示，能知善巧，出三界道；由善知識勸修，信甚深法，心無厭足；由善知識教導，不為名利、憍慢逼迫；由善知識演說，得宿住智，知過去因；
【現代漢語翻譯】 現代漢語譯本 聽聞微妙的佛法；依靠善知識（指引修行的人），演說一切菩薩的心境；依靠善知識，成就一切菩薩的大慈悲力量；依靠善知識，生起一切菩薩的大悲憫力量；依靠善知識，攝持一切菩薩的自在力量；依靠善知識，生起一切菩薩的菩提分（覺悟的因素）；依靠善知識，能夠做一切利益菩薩的事情。
『善男子！一切菩薩由於善知識的扶持，不會墮入惡道；由於善知識的成就，能夠自在地受生；由於善知識的開示，能夠獲得宿命通（知曉前世的能力）；由於善知識的啓發，能夠知曉一切劫（極長的時間單位）；由於善知識的攝受，不會退轉大乘（菩薩乘）；由於善知識的觀察，不會毀犯菩薩戒；由於善知識的守護，不會追隨惡知識；由於善知識的養育，不會退失菩薩的修行；由於善知識的攝取，能夠超越凡夫的境界；由於善知識的教誨，不會進入二乘（聲聞乘和緣覺乘）的境界；由於善知識的引發，能夠出離世間；由於善知識的庇護，能夠不被世俗的法則所污染；由於善知識的撫育，修習一切菩薩的修行，心不散亂；由於善知識的發起，能夠辨別一切助道的工具，心不退縮；由於善知識的力量，不會被業力和迷惑所摧毀；由於善知識的扶持，不會被諸魔所恐嚇；由於善知識披上忍辱的鎧甲，能夠承受一切惡言毀辱；由於善知識的安慰，對於世間的苦樂，心中沒有憂愁和喜悅；由於善知識的增長，能夠滅除一切驕慢，常常喜愛佛法；由於善知識的守護，能夠使菩薩的清凈戒律圓滿；由於善知識的威力，能夠明瞭一切諸法，心中沒有執著；由於善知識的安慰，能夠對於三界（欲界、色界、無色界）心中沒有恐懼；由於善知識的教示，能夠知道善巧的方法，出離三界之道；由於善知識的勸修，相信甚深的佛法，心中沒有厭倦；由於善知識的教導，不會被名利和驕慢所逼迫；由於善知識的演說，獲得宿命通，知道過去的原因；
【English Translation】 English version Hearing the wonderful Dharma; because of good teachers (those who guide practice), expounding all Bodhisattva's minds; because of good teachers, accomplishing all Bodhisattva's great compassion power; because of good teachers, giving rise to all Bodhisattva's great pity power; because of good teachers, embracing all Bodhisattva's self-mastery power; because of good teachers, giving rise to all Bodhisattva's Bodhi factors (factors of enlightenment); because of good teachers, being able to do all things that benefit Bodhisattvas.
'Good man! All Bodhisattvas, supported by good teachers, will not fall into evil realms; because of good teachers' accomplishments, they can freely receive rebirth; because of good teachers' teachings, they can obtain the knowledge of past lives; because of good teachers' enlightenment, they can know all kalpas (extremely long units of time); because of good teachers' acceptance, they will not regress from the Mahayana (Bodhisattva vehicle); because of good teachers' observation, they will not violate the Bodhisattva precepts; because of good teachers' protection, they will not follow evil teachers; because of good teachers' nurturing, they will not lose the Bodhisattva's practice; because of good teachers' acceptance, they can transcend the realm of ordinary beings; because of good teachers' teachings, they will not enter the realm of the Two Vehicles (Sravaka and Pratyekabuddha vehicles); because of good teachers' guidance, they can leave the world; because of good teachers' protection, they can remain unpolluted by worldly laws; because of good teachers' nurturing, they cultivate all Bodhisattva practices, with their minds not scattered; because of good teachers' initiation, they can discern all aids to the path, with their minds not retreating; because of good teachers' power, they will not be destroyed by karma and delusion; because of good teachers' support, they will not be terrified by demons; because of good teachers' wearing the armor of patience, they can endure all evil words and insults; because of good teachers' comfort, they have no sorrow or joy in the face of worldly suffering and happiness; because of good teachers' growth, they can extinguish all arrogance and always love the Dharma; because of good teachers' protection, they can make the Bodhisattva's pure precepts complete; because of good teachers' power, they can understand all dharmas, with no attachment in their minds; because of good teachers' comfort, they have no fear in the three realms (desire realm, form realm, formless realm); because of good teachers' instructions, they can know the skillful methods to leave the three realms; because of good teachers' encouragement, they believe in the profound Dharma, with no weariness in their minds; because of good teachers' guidance, they will not be compelled by fame, profit, or arrogance; because of good teachers' exposition, they obtain the knowledge of past lives, knowing the causes of the past;'
由善知識加持，于未來際，而得善巧；由善知識能生，得善巧智，知三世等；由善知識攝受，能轉眾生依正業報；由善知識普守護，能內懷慚愧，具足眾善；由善知識隨順力，能和顏軟語，引導眾生；由善知識修行力，能離一切斷、常諸見；由善知識隨順守護，能遠離利、衰、毀、譽等法；由善知識顯示不說己能讚他功德；由善知識巧示能勤修習菩提分法；由善知識抉擇能演契經甚深理趣；由善知識勸修能愛樂成就頭陀功德；由善知識先導于諸空法而得善巧。
「善男子！由依止承事善知識故，能增長一切菩薩摩訶薩無量無邊菩提分法。何以故？善男子！善知識者，能清凈諸惡法，能退舍諸蓋、纏障，能散滅無明黑暗云，能解散一切諸見縛，能引出生死大苦城，能捨離決定住著處，能裂壞一切惡魔網，能拔除一切苦毒箭，能出離無明深林，能超過邪見曠野，能越度諸有瀑流，能拔出愛慾淤泥，能不入諸邪惡道，能顯示菩提路，能令安住不放逸，能引至修行處，能清凈一切智性道，能令增長智慧眼，能令長養菩提心，能令發起大悲意，能說一切菩薩行，能誨示一切波羅蜜，能安置一切菩薩地，能令獲得諸忍門，能出生一切諸善根，能成辨一切助道具，能施與一切大功德，能令普到一切如來所能顯示一切功德法，能
【現代漢語翻譯】 現代漢語譯本：通過善知識的加持，在未來世能夠獲得善巧；通過善知識的引導，能夠生起善巧智慧，瞭解過去、現在、未來三世；通過善知識的攝受，能夠轉變眾生的依報和正報；通過善知識的普遍守護，能夠內心懷有慚愧，具足各種善行；通過善知識的隨順之力，能夠和顏悅色、言語柔和地引導眾生；通過善知識的修行之力，能夠遠離一切斷見和常見；通過善知識的隨順守護，能夠遠離利益、衰敗、譭謗、讚譽等世間法；通過善知識的教導，能夠不宣揚自己的能力而讚歎他人的功德；通過善知識的巧妙開示，能夠勤奮修習菩提分法；通過善知識的決斷抉擇，能夠演說契經的甚深義理；通過善知識的勸勉修行，能夠喜愛併成就頭陀功德；通過善知識的引導，能夠對諸空法獲得善巧。 『善男子！』由於依止承事善知識的緣故，能夠增長一切菩薩摩訶薩無量無邊的菩提分法。為什麼呢？『善男子！』善知識能夠清凈各種惡法，能夠退舍各種蓋障和纏縛，能夠驅散無明黑暗的雲霧，能夠解開一切諸見的束縛，能夠引導出離生死大苦城，能夠舍離決定執著的處所，能夠摧毀一切惡魔的羅網，能夠拔除一切痛苦的毒箭，能夠出離無明深林，能夠超越邪見的曠野，能夠度過諸有的瀑流，能夠拔出愛慾的淤泥，能夠不進入各種邪惡的道路，能夠顯示菩提之路，能夠使人安住于不放逸，能夠引導至修行之處，能夠清凈一切智性的道路，能夠使智慧之眼增長，能夠使菩提心增長，能夠使大悲心發起，能夠宣說一切菩薩的修行，能夠教誨指示一切波羅蜜（到達彼岸的方法），能夠安置一切菩薩的地位，能夠使人獲得各種忍辱之門，能夠出生一切諸善根，能夠成就一切助道之具，能夠施與一切大功德，能夠使人普遍到達一切如來之處，能夠顯示一切功德之法，能夠
【English Translation】 English version: Through the blessing of a virtuous teacher, one can skillfully navigate the future; through the guidance of a virtuous teacher, one can generate skillful wisdom, understanding the three times (past, present, and future); through the acceptance of a virtuous teacher, one can transform the karmic retributions of beings; through the universal protection of a virtuous teacher, one can harbor inner shame and possess all good qualities; through the power of following a virtuous teacher, one can guide beings with gentle words and a kind demeanor; through the practice of a virtuous teacher, one can be free from all views of annihilation and permanence; through the protection of following a virtuous teacher, one can stay away from gain, loss, defamation, and praise; through the teachings of a virtuous teacher, one can refrain from boasting about one's own abilities and praise the merits of others; through the skillful instructions of a virtuous teacher, one can diligently cultivate the factors of enlightenment; through the discernment of a virtuous teacher, one can expound the profound principles of the sutras; through the encouragement of a virtuous teacher, one can love and achieve the ascetic practices of dhuta; through the guidance of a virtuous teacher, one can become skillful in all empty dharmas (phenomena). 'Good man! Because of relying on and serving a virtuous teacher, one can increase all the immeasurable and boundless factors of enlightenment of all Bodhisattva Mahasattvas. Why is that? 'Good man!' A virtuous teacher can purify all evil dharmas, can dispel all hindrances and entanglements, can scatter the clouds of ignorance, can untie all the bonds of views, can lead one out of the great city of suffering in samsara, can abandon the places of fixed attachment, can destroy all the nets of evil demons, can pull out all the poisonous arrows of suffering, can lead one out of the deep forest of ignorance, can transcend the wilderness of wrong views, can cross the torrents of existence, can pull out the mud of desire, can prevent one from entering all evil paths, can reveal the path to enlightenment, can enable one to abide in non-negligence, can lead one to the place of practice, can purify the path of all-knowing wisdom, can increase the eye of wisdom, can nourish the Bodhi mind, can arouse the intention of great compassion, can explain all the practices of Bodhisattvas, can teach and instruct all the paramitas (perfections), can establish all the stages of Bodhisattvas, can enable one to obtain all the doors of patience, can generate all good roots, can accomplish all the aids to practice, can bestow all great merits, can enable one to universally reach all the Tathagatas, can reveal all the dharmas of merit, can
勸修一切勝利益，能策勵一切所修道，能顯示永出生死門，能杜絕一切諸邪徑，能令趣入真實道，能以法光普照耀，能以法雨普潤澤；能令尊重師長，離諸懶惰；能令入白凈法，心無厭足。
「善男子！善知識者，如軌範師，能以善語而誨示故；善知識者，猶如伴侶，住阿蘭若，不捨離故；善知識者，如勝神通，能現種種諸自在故；善知識者，如金剛劍，能截煩惱及隨眠故；善知識者，如親教師，能為懺除五犯罪故；善知識者，如勝靜慮，能滅一切隨煩惱故；善知識者，如摩尼鏡，令現前證宿住智故；善知識者，猶如橋樑，能令超度諸有流故；善知識者，能斷疑網，業異熟中，善決斷故；善知識者，能善安處，令速入于不退地故；善知識者，能令深信微細業果，如自見故；善知識者，善能勸修，毀呰一切不善法故；善知識者，是智慧眼，一切法中不執著故；善知識者，心如明燈，順本覺性而覺了故；善知識者，如說道者，為大丈夫處會說故；善知識者，能捨惡友，不入惡人之住處故；善知識者，舍不律儀，能令增長善律儀故；善知識者，能教時語，隨眾生根而發言故；善知識者，勸隨順修，令舍衣食，攝眾生故；善知識者，為先導師，令如所說而修行故；善知識者，令其深入，等持、等至皆深入故；善知識者，
【現代漢語翻譯】 現代漢語譯本：勸勉修行一切殊勝利益，能夠策勵一切所修之道，能夠顯示永遠脫離生死輪迴之門，能夠杜絕一切邪門歪道，能夠使人趣入真實之道，能夠以佛法之光普遍照耀，能夠以佛法之雨普遍滋潤；能夠使人尊重師長，遠離一切懶惰；能夠使人進入清凈的佛法，內心沒有厭倦滿足。 『善男子！善知識（kalyāṇa-mitra，指引修行的人）就像軌範師（ācārya，行為的規範者），能夠用善語教誨開示；善知識就像伴侶，住在寂靜處（araṇya），不捨離；善知識就像殊勝的神通，能夠顯現種種自在；善知識就像金剛劍，能夠斬斷煩惱和隨眠（anuśaya，潛在的煩惱）；善知識就像親教師（upādhyāya，戒律的老師），能夠幫助懺悔消除五種罪過；善知識就像殊勝的禪定（dhyāna），能夠滅除一切隨煩惱（upakleśa，次要的煩惱）；善知識就像摩尼寶鏡（maṇi-ratna，如意寶珠），能夠使人現前證得宿命智（pūrva-nivāsānusmṛti-jñāna，回憶前世的能力）；善知識就像橋樑，能夠使人超越諸有（bhava，存在）的流轉；善知識能夠斷除疑惑之網，在業（karma）的異熟（vipāka，果報）中，善於決斷；善知識能夠妥善安置，使人迅速進入不退轉地（avaivartika-bhūmi，不會退轉的境界）；善知識能夠使人深信微細的業果，如同親眼所見；善知識善於勸勉修行，呵斥一切不善之法；善知識是智慧之眼，在一切法中不執著；善知識的心如同明燈，順應本覺自性而覺悟；善知識如同說法者，為大丈夫（mahāpuruṣa，偉人）的集會說法；善知識能夠捨棄惡友，不進入惡人的住處；善知識捨棄不律儀（asaṃvara，不持戒），能夠使人增長善律儀（saṃvara，持戒）；善知識能夠教導適時之語，隨順眾生的根器而發言；善知識勸勉隨順修行，使人捨棄衣食，攝受眾生；善知識是先導者，使人如所說而修行；善知識使人深入，等持（samādhi，禪定）、等至（samāpatti，入定）都深入；善知識，』
【English Translation】 English version: Encourages the cultivation of all supreme benefits, can motivate all practiced paths, can reveal the gate of eternal liberation from birth and death, can eliminate all evil paths, can lead one to enter the true path, can illuminate universally with the light of Dharma, can universally nourish with the rain of Dharma; can make one respect teachers and elders, and be free from all laziness; can lead one into the pure Dharma, with a heart that is never weary or satisfied. 'Good man! A good spiritual friend (kalyāṇa-mitra), is like a disciplinarian (ācārya), who can teach and instruct with good words; a good spiritual friend is like a companion, dwelling in the wilderness (araṇya), not abandoning; a good spiritual friend is like a supreme supernatural power, able to manifest various kinds of freedom; a good spiritual friend is like a vajra sword, able to cut off afflictions and latent tendencies (anuśaya); a good spiritual friend is like a preceptor (upādhyāya), able to help repent and eliminate five transgressions; a good spiritual friend is like supreme meditative concentration (dhyāna), able to extinguish all secondary afflictions (upakleśa); a good spiritual friend is like a mani mirror (maṇi-ratna), enabling one to directly realize the knowledge of past lives (pūrva-nivāsānusmṛti-jñāna); a good spiritual friend is like a bridge, able to lead one to transcend the flow of all existences (bhava); a good spiritual friend can cut off the net of doubts, and is good at making decisions regarding the maturation of karma (vipāka); a good spiritual friend can properly settle one, enabling one to quickly enter the stage of non-retrogression (avaivartika-bhūmi); a good spiritual friend can make one deeply believe in the subtle results of karma, as if seeing them with one's own eyes; a good spiritual friend is good at encouraging cultivation, and denouncing all unwholesome dharmas; a good spiritual friend is the eye of wisdom, not clinging to any dharma; a good spiritual friend's mind is like a bright lamp, awakening in accordance with the original nature of enlightenment; a good spiritual friend is like a speaker of the Dharma, speaking for the assembly of great beings (mahāpuruṣa); a good spiritual friend can abandon bad friends, and not enter the dwelling places of evil people; a good spiritual friend abandons non-restraint (asaṃvara), and can increase good restraint (saṃvara); a good spiritual friend can teach timely words, speaking according to the capacities of sentient beings; a good spiritual friend encourages cultivation in accordance with the Dharma, enabling one to give up clothing and food, and gather sentient beings; a good spiritual friend is a guide, enabling one to practice as taught; a good spiritual friend enables one to go deep, and both meditative concentration (samādhi) and meditative attainment (samāpatti) are deeply entered; a good spiritual friend,'
猶如良醫，能于飲食知節量故；善知識者，如瑜伽師，能令趣入相應行故；善知識者，能為顯示，令見菩薩勝境界故；善知識者，能為覺悟，令于諸法覺本性故；善知識者，能為安慰，令諸眾生無憂惱故；善知識者，猶如罥索，能攝眾生入佛智故；善知識者，如得王印，於一切法無障礙故；善知識者，為能引發，令諸眾生趣種智故；善知識者，為法園苑，是諸菩薩愛樂處故；善知識者，如威猛將，摧伏一切諸魔軍故；善知識者，為大明咒，能除一切諸苦厄故；善知識者，猶如大船，超過生死至彼岸故；善知識者，如如意珠，能令所愿皆圓滿故；善知識者，能為救護，于諸惡道救眾生故；善知識者，為先導相，修佛十八不共法故；善知識者，如莊嚴具，莊嚴一切凈法身故；善知識者，如妙瓔珞，莊嚴發心諸佛子故；善知識者，猶如長子，能紹佛種使不斷故；善知識者，如賢德瓶，圓滿諸佛智功德故；善知識者，如凈摩尼，能清一切垢濁心故；善知識者，如清凈戒，能令三業皆清凈故；善知識者，猶如關鑰，能開一切解脫門故；善知識者，猶如大路，行佛智行所行處故；善知識者，是佛境界，非諸二乘境界地故；善知識者，如正智教，非是三乘所知境故；善知識者，如等流果，從諸種智同類生故；善知識者，如明凈眼，能
【現代漢語翻譯】 現代漢語譯本：善知識就像良醫，能使人懂得飲食的節制和適量；善知識就像瑜伽師（修行者），能引導人進入相應的修行；善知識能為他人展示，使人見到菩薩殊勝的境界；善知識能使人覺悟，使人覺知一切法的本性；善知識能給予安慰，使眾生沒有憂愁和煩惱；善知識就像繩索，能攝引眾生進入佛的智慧；善知識就像得到國王的印章，對於一切法都沒有障礙；善知識能夠引發，使眾生趨向一切種智（佛的智慧）；善知識是法的園林，是菩薩們喜愛的地方；善知識就像威猛的將領，能摧毀一切魔軍；善知識就像強大的咒語，能消除一切痛苦和災難；善知識就像大船，能超越生死到達彼岸；善知識就像如意寶珠，能使一切願望都圓滿；善知識能夠救護，在各種惡道中救度眾生；善知識是先導的象徵，能修習佛的十八不共法（佛獨有的十八種功德）；善知識就像莊嚴的裝飾品，能莊嚴一切清凈的法身；善知識就像美妙的瓔珞，能莊嚴發心的佛子；善知識就像長子，能繼承佛的種子使之不斷絕；善知識就像賢德的寶瓶，能圓滿諸佛的智慧功德；善知識就像清凈的摩尼寶珠，能使一切污濁的心清凈；善知識就像清凈的戒律，能使身口意三業都清凈；善知識就像鑰匙，能打開一切解脫之門；善知識就像大路，是修行佛的智慧所行之處；善知識是佛的境界，不是二乘（聲聞、緣覺）所能達到的境界；善知識就像正確的智慧教導，不是三乘（聲聞、緣覺、菩薩）所能瞭解的境界；善知識就像等流果，從一切種智同類而生；善知識就像明亮的眼睛，能 現代漢語譯本：看見一切法。
【English Translation】 English version: A good teacher is like a skilled physician, who knows the proper measure in diet; a good teacher is like a yogi (practitioner), who can lead one to engage in corresponding practices; a good teacher can reveal, enabling one to see the superior realm of a Bodhisattva; a good teacher can awaken, enabling one to realize the true nature of all dharmas; a good teacher can comfort, freeing all beings from sorrow and distress; a good teacher is like a snare, capable of drawing beings into the wisdom of the Buddha; a good teacher is like obtaining a king's seal, having no obstruction in all dharmas; a good teacher can inspire, leading all beings towards omniscient wisdom (Buddha's wisdom); a good teacher is a garden of dharma, a place beloved by all Bodhisattvas; a good teacher is like a mighty general, who can subdue all the armies of Mara; a good teacher is like a great mantra, capable of removing all suffering and calamities; a good teacher is like a great ship, capable of crossing the ocean of birth and death to reach the other shore; a good teacher is like a wish-fulfilling jewel, capable of fulfilling all desires; a good teacher can protect, saving beings from all evil paths; a good teacher is a guide, practicing the eighteen unique qualities of a Buddha; a good teacher is like an adornment, adorning the pure dharma body; a good teacher is like a beautiful necklace, adorning the Bodhisattvas who have generated the aspiration for enlightenment; a good teacher is like an eldest son, capable of continuing the lineage of the Buddha, ensuring it does not cease; a good teacher is like a virtuous vase, fulfilling the wisdom and merits of all Buddhas; a good teacher is like a pure mani jewel, capable of purifying all defiled minds; a good teacher is like pure precepts, capable of purifying the three karmas of body, speech, and mind; a good teacher is like a key, capable of opening all the doors to liberation; a good teacher is like a great road, the path where the wisdom of the Buddha is practiced; a good teacher is the realm of the Buddha, not a realm attainable by the two vehicles (Śrāvakas and Pratyekabuddhas); a good teacher is like the teaching of correct wisdom, not a realm understood by the three vehicles (Śrāvakas, Pratyekabuddhas, and Bodhisattvas); a good teacher is like a result of outflow, arising from the same kind as omniscient wisdom; a good teacher is like a clear eye, capable of English version: seeing all dharmas.
示眾生夷險道故；善知識者，如陀羅尼，能持修學諸眾生故；善知識者，為能發起，發起一切智慧明故；善知識者，為能斷滅，斷滅一切無明闇故；善知識者，如最勝藥，能除眾生諸惑病故；善知識者，如無盡藏，充滿眾生種種愿故；善知識者，如善方便、善巧，證得諸佛地故；善知識者，猶如門戶，少欲知足，所行道故；善知識者，如能作業，能令勤修清凈業故；善知識者，如說道者，遠離險難諸因緣故；善知識者，猶如止觀，息滅一切渴愛法故；善知識者，為說慧者，令入甚深無生義故；善知識者，能為照明，令見因果不失壞故；善知識者，如閑靜地，能靜其心，修習道故；善知識者，為示道者，引詣如來集會所故；善知識者，猶如日月，能為照明甚深法故；善知識者，如軌範師，能為分別微細智故；善知識者，為能覺悟，令悟諸法如夢幻故；善知識者，為勝儀範，隨順眾生，常護他故；善知識者，能知世智，去來語默，心無亂故；善知識者，厭不善心，性自覺悟，遠愚迷故；善知識者，承奉尊長，無我、無人及懶惰故；善知識者，銷滅諸惑，觀自他身不可得故；善知識者，具覺悟智，隨順覺知世、出世故；善知識者，離無益事，能令自他超諸有故；善知識者，為真實智，普知一切生滅體故；善知識者，無得無憂
【現代漢語翻譯】 現代漢語譯本 善知識（Kalyāṇa-mitra，指引修行的人）為眾生指示平坦和險峻的道路；善知識如同陀羅尼（dhāraṇī，總持法門），能使一切眾生堅持修學；善知識能夠發起，發起一切智慧光明；善知識能夠斷滅，斷滅一切無明黑暗；善知識如同最上等的藥，能去除眾生各種迷惑的疾病；善知識如同無盡的寶藏，能滿足眾生種種願望；善知識如同善巧方便，能使人證得諸佛的境界；善知識猶如門戶，是少欲知足者所行之道；善知識能夠作業，能使人勤奮修習清凈的善業；善知識如同說法之人，能使人遠離各種危險的因緣；善知識猶如止觀，能息滅一切渴愛的法；善知識為說法之人，能使人進入甚深無生的義理；善知識能夠照明，使人看見因果不失壞；善知識如同閑靜之地，能使人心靜下來，修習佛道；善知識為指示道路之人，引導眾生到達如來（Tathāgata）的處所；善知識猶如日月，能為眾生照明甚深佛法；善知識如同軌範師，能為眾生分別細微的智慧；善知識能夠覺悟，使人覺悟諸法如夢幻；善知識是殊勝的儀範，隨順眾生，常常守護他人；善知識能知世間智慧，對於過去、未來、言語、沉默，內心都不會混亂；善知識厭惡不善之心，本性自覺覺悟，遠離愚癡迷惑；善知識承奉尊長，沒有我執、人執以及懶惰；善知識能消滅各種迷惑，觀察自己和他人之身都不可得；善知識具有覺悟的智慧，隨順覺知世間和出世間法；善知識遠離無益之事，能使自己和他人超越三界；善知識是真實智慧，普遍知曉一切生滅的本體；善知識無所得，無憂慮。
【English Translation】 English version A good spiritual friend (Kalyāṇa-mitra) shows beings the paths of both ease and difficulty; a good spiritual friend is like a dhāraṇī (a mnemonic device, a type of mantra), able to uphold all beings in their practice; a good spiritual friend is able to initiate, initiating all wisdom and light; a good spiritual friend is able to extinguish, extinguishing all ignorance and darkness; a good spiritual friend is like the most excellent medicine, able to remove the various afflictions of beings; a good spiritual friend is like an inexhaustible treasure, fulfilling the various wishes of beings; a good spiritual friend is like skillful means, enabling one to attain the realm of all Buddhas; a good spiritual friend is like a gateway, the path followed by those who are content with little and know satisfaction; a good spiritual friend is able to act, enabling one to diligently cultivate pure actions; a good spiritual friend is like one who speaks the Dharma, enabling one to stay away from dangerous causes and conditions; a good spiritual friend is like calm abiding and insight, extinguishing all craving; a good spiritual friend is one who speaks of wisdom, enabling one to enter the profound meaning of non-arising; a good spiritual friend is able to illuminate, enabling one to see that cause and effect are not lost; a good spiritual friend is like a quiet place, able to calm the mind and cultivate the path; a good spiritual friend is one who shows the path, leading beings to the place of the Tathāgata (Buddha); a good spiritual friend is like the sun and moon, able to illuminate the profound Dharma; a good spiritual friend is like a teacher, able to distinguish subtle wisdom; a good spiritual friend is able to awaken, enabling one to awaken to the fact that all dharmas are like dreams and illusions; a good spiritual friend is a superior model, according with beings, always protecting others; a good spiritual friend knows worldly wisdom, and in the past, present, speech, and silence, their mind is not confused; a good spiritual friend detests unwholesome thoughts, is naturally awakened, and far from ignorance and delusion; a good spiritual friend serves elders, without self-attachment, attachment to others, or laziness; a good spiritual friend extinguishes all afflictions, observing that one's own body and the bodies of others are unattainable; a good spiritual friend possesses awakened wisdom, according with the knowledge of both worldly and transcendental matters; a good spiritual friend is free from useless activities, able to lead oneself and others beyond the three realms of existence; a good spiritual friend is true wisdom, universally knowing the nature of all arising and ceasing; a good spiritual friend has no attainment and no worry.
，觀察過去自業體故；善知識者，住頭陀行，以菩薩法常洗滌故；善知識者，得義無礙，覺悟差別真實體故；善知識者，不求讚美，不顯己德，益尊敬故；善知識者，具妙忍智，于自業果深覺悟故；善知識者，遠離在家，不以利養而親近故；善知識者，住遠離行，舍無義語，近真實故；善知識者，修行正境，常勤修習四念住故；善知識者，善巧問答，于諸問答無不知故；善知識者，能摧異論，善能安立，摧邪見故；善知識者，不厭貧窮，于彼能生慈愍心故；善知識者，能為法攝，真實法中令深入故；善知識者，能以財攝，令諸眾生修善行故；善知識者，常修知足，厭離守護諸過失故；善知識者，讚歎凈戒，于諸種種甚深戒果，能體解故；善知識者，訶責破戒，謂于種種破戒過失，深覺悟故；善知識者，能具足戒，謂無諂誑如理受持，正念知故；善知識者，能善觀察，于善、不善一切法中勤請問故；善知識者，能為先導，勸諸眾生，于佛菩提令勤修故；善知識者，住不退轉，舍四顛倒，知倒性故；善知識者，住真實相，普知諸法皆無相故；善知識者，住真實解，謂知識滅、名色等法皆不生故；善知識者，得無所畏，謂覺諸佛甚深法門體相用故；善知識者，凈戒住處，謂于菩薩戒身、戒相智普知故；善知識者，深入定門，
{ "translations": [ "現代漢語譯本：善知識，觀察過去自身的行為和本質；善知識，安住頭陀行（苦行），以菩薩的修行方法經常洗滌身心；善知識，通達義理，覺悟到各種差別的真實本質；善知識，不求讚美，不炫耀自己的功德，更加令人尊敬；善知識，具備微妙的忍辱和智慧，對於自己行為的果報有深刻的覺悟；善知識，遠離在家生活，不因為利益供養而親近；善知識，安住于遠離喧囂的修行，捨棄無意義的言語，親近真實；善知識，修行正確的境界，經常勤奮修習四念住（身念住、受念住、心念住、法念住）；善知識，善於巧妙地問答，對於各種問題沒有不知道的；善知識，能夠摧毀外道的邪說，善於安立正見，摧毀邪見；善知識，不厭惡貧窮，對於貧窮的人能夠生起慈悲憐憫之心；善知識，能夠用佛法來攝受眾生，使他們在真實的佛法中深入修行；善知識，能夠用財物來攝受眾生，使他們修習善行；善知識，經常修習知足少欲，厭離守護各種過失；善知識，讚歎清凈的戒律，對於各種甚深的戒律果報，能夠理解和體會；善知識，呵責破戒的行為，對於各種破戒的過失，有深刻的覺悟；善知識，能夠具足戒律，沒有諂媚和欺騙，如理如法地受持，正念分明；善知識，能夠善於觀察，對於善法和不善法，都勤奮地請教；善知識，能夠作為先導，勸導眾生，在佛的菩提道上勤奮修行；善知識，安住于不退轉的境界，捨棄四種顛倒（常、樂、我、凈），知道顛倒的虛妄性；善知識，安住于真實的實相，普遍知道一切法都沒有自性；善知識，安住于真實的理解，知道知識、滅、名色等法都不生起；善知識，得到無所畏懼，覺悟到諸佛甚深法門的體、相、用；善知識，是清凈戒律的住處，對於菩薩戒的戒身、戒相的智慧普遍通達；善知識，深入禪定之門", 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謂離欲泥，住三昧故；善知識者，心無垢濁，謂離蓋、纏，住凈心故；善知識者，得諸總持，謂如實演說，心無著故；善知識者，知甚深門，謂能普入法本性故；善知識者，信心住處，住諸善法根本處故；善知識者，住寂靜教，謂普除滅諸渴愛故；善知識者，住正直道，謂能普知苦、無我故；善知識者，住菩薩地，謂於十地普了知故；善知識者，是智慧地，謂于諸法無迷惑故；善知識者，是諸佛地，謂能出生菩薩法故；善知識者，住真實道，一切二乘不能知故；善知識者，得無盡辯，能說如實知見體故；善知識者，善離憂惱，知生死苦本無我故；善知識者，非文字境，知語言道不可得故；善知識者，住無生法，謂知識性不可得故；善知識者，是能寂靜，謂能除滅諸煩惱故；善知識者，能滅邪見，謂能安住正見中故。
「複次，善男子！善知識者，猶如慈母，出生一切佛種性故；善知識者，猶如嚴父，廣大利益親付囑故；善知識者，猶如乳母，守護不令作惡法故；善知識者，猶如教師，示諸菩薩所應學故；善知識者，猶如善導，能示甚深波羅蜜故；善知識者，猶如良醫，能治種種煩惱病故；善知識者，猶如雪山，增長一切種智藥故；善知識者，猶如勇將，殄除一切諸恐怖故；善知識者，猶如船師，令度生死大瀑流
【現代漢語翻譯】 現代漢語譯本：善知識，因為安住於三昧（Samadhi，禪定），所以遠離慾望的污泥；善知識，因為心無垢濁，所以遠離五蓋（五種障礙修行的負面心理狀態）和纏縛（煩惱的束縛），安住于清凈的心；善知識，因為獲得一切總持（Dharani，記憶和理解佛法的能力），所以能夠如實演說，心中沒有執著；善知識，因爲了知甚深之門，所以能夠普遍深入法的本性；善知識，因為是信心的住處，所以安住於一切善法的根本之處；善知識，因為安住于寂靜的教導，所以能夠普遍滅除一切渴愛；善知識，因為安住于正直的道路，所以能夠普遍了知苦和無我；善知識，因為安住于菩薩的地位，所以能夠普遍了知十地（菩薩修行的十個階段）；善知識，因為是智慧的地位，所以對於一切法沒有迷惑；善知識，因為是諸佛的地位，所以能夠出生菩薩的法；善知識，因為安住于真實的道路，所以一切二乘（聲聞和緣覺）都不能了知；善知識，因為獲得無盡的辯才，所以能夠宣說如實知見的本體；善知識，因為善於遠離憂惱，所以了知生死之苦的根本是無我；善知識，因為不是文字的境界，所以了知語言之道不可得；善知識，因為安住于無生之法，所以了知知識的自性不可得；善知識，因為是能夠寂靜的，所以能夠滅除一切煩惱；善知識，因為能夠滅除邪見，所以能夠安住于正見之中。 複次，善男子！善知識，猶如慈母，因為出生一切佛的種性；善知識，猶如嚴父，因為廣大利益並親切地囑託；善知識，猶如乳母，因為守護不讓造作惡法；善知識，猶如教師，因為指示一切菩薩所應該學習的；善知識，猶如善導，因為能夠指示甚深的波羅蜜（Paramita，到達彼岸的方法）；善知識，猶如良醫，因為能夠治療種種煩惱的疾病；善知識，猶如雪山，因為增長一切種智（一切智慧）的藥物；善知識，猶如勇將，因為消滅一切恐怖；善知識，猶如船師，因為令眾生度過生死的大瀑流。
【English Translation】 English version: A good teacher, because they dwell in Samadhi (meditative absorption), is free from the mud of desire; a good teacher, because their mind is without defilement, is free from the five hindrances (five negative mental states that obstruct practice) and entanglements (the bonds of afflictions), and dwells in a pure mind; a good teacher, because they have attained all Dharani (the power to remember and understand the Dharma), can speak truthfully without attachment in their heart; a good teacher, because they know the profound gate, can universally enter the essence of the Dharma; a good teacher, because they are the abode of faith, dwells in the root of all good dharmas; a good teacher, because they dwell in the teaching of tranquility, can universally extinguish all cravings; a good teacher, because they dwell in the straight path, can universally know suffering and no-self; a good teacher, because they dwell in the bodhisattva stage, can universally understand the ten bhumis (ten stages of bodhisattva practice); a good teacher, because they are the ground of wisdom, has no confusion about all dharmas; a good teacher, because they are the ground of all Buddhas, can give birth to the dharmas of bodhisattvas; a good teacher, because they dwell in the true path, cannot be known by all the two vehicles (Shravakas and Pratyekabuddhas); a good teacher, because they have attained inexhaustible eloquence, can speak of the essence of true knowledge and vision; a good teacher, because they are good at being free from sorrow, knows that the root of the suffering of birth and death is no-self; a good teacher, because they are not a realm of words, knows that the path of language is unattainable; a good teacher, because they dwell in the dharma of no-birth, knows that the nature of knowledge is unattainable; a good teacher, because they are able to be tranquil, can extinguish all afflictions; a good teacher, because they can extinguish wrong views, can dwell in right views. Furthermore, good man! A good teacher is like a loving mother, because they give birth to the lineage of all Buddhas; a good teacher is like a strict father, because they greatly benefit and kindly entrust; a good teacher is like a wet nurse, because they protect from doing evil dharmas; a good teacher is like a teacher, because they show what all bodhisattvas should learn; a good teacher is like a good guide, because they can show the profound Paramita (perfections to reach the other shore); a good teacher is like a good doctor, because they can cure all kinds of afflictions; a good teacher is like a snow mountain, because they increase the medicine of all-knowing wisdom; a good teacher is like a brave general, because they eliminate all fears; a good teacher is like a boatman, because they lead beings across the great torrent of birth and death.
故；善知識者，猶如商主，令到一切智寶洲故。善男子！汝今若能如是作意，正念思惟，當得親近諸善知識。複次，善男子！汝承事一切善知識，應發如大地心，平等荷負無疲倦故；汝應于善知識發如金剛心，平等志願不可壞故；汝應于善知識起如鐵圍山心，一切諸苦無能動故；汝應于善知識起給侍心，所有教令皆隨順故；汝應于善知識起弟子心，所有訓誨無違逆故；汝應于善知識發如僮僕心，不厭一切諸作務故；汝應于善知識起如大火心，焚燒一切諸煩惱故；汝應于善知識生如傭作人心，隨所教命無違逆故；汝應于善知識生除糞人心，舍離一切憍慢心故；汝應于善知識起如大水心，洗除一切煩惱垢故；汝應于善知識發如大風心，摧壞眾生我慢山故；汝應于善知識發如虛空心，於五欲境無障礙故；汝應于善知識發如巨海心，諸功德寶皆圓滿故；汝應于善知識發如滿月心，令滿清涼白凈法故；汝應于善知識發如師子心，遊行住處，搏噬諸魔惡禽獸故；汝應于善知識發如良馬心，隨人到處，遠離惡性故；汝應于善知識發如牛王心，利益眾生無厭倦故；汝應于善知識發如沙門心，正命自居，離邪諂故；汝應于善知識發如蓮華心，戒慧清凈，不染欲泥故；汝應于善知識發如商主心，引導令至佛智城故；汝應于善知識發如大車心
【現代漢語翻譯】 現代漢語譯本：所以，善知識（kalyāṇa-mitra，指引人走向正道的良師益友）就像商隊的首領，能引導我們到達一切智慧的寶藏之洲。善男子！你如果能這樣用心，以正念思維，就能親近各位善知識。此外，善男子！你侍奉一切善知識時，應當發起如大地般的心，平等地承擔一切，不感到疲倦；你應當對善知識發起如金剛般的心，平等地發願，不可動搖；你應當對善知識生起如鐵圍山般的心，一切痛苦都不能動搖你；你應當對善知識生起侍奉的心，所有教誨都順從；你應當對善知識生起弟子的心，所有訓誡都不違背；你應當對善知識發起如僕人般的心，不厭倦一切勞作；你應當對善知識生起如大火般的心，焚燒一切煩惱；你應當對善知識生起如傭人般的心，隨從一切教導，不違背；你應當對善知識生起如清潔工般的心，捨棄一切驕慢之心；你應當對善知識生起如大水般的心，洗滌一切煩惱的污垢；你應當對善知識發起如大風般的心，摧毀眾生的我慢之山；你應當對善知識發起如虛空般的心，在五欲（色、聲、香、味、觸）的境界中沒有障礙；你應當對善知識發起如大海般的心，各種功德寶藏都圓滿；你應當對善知識發起如滿月般的心，使清涼潔白的佛法圓滿；你應當對善知識發起如獅子般的心，在住所，搏殺各種魔和惡禽獸；你應當對善知識發起如良馬般的心，隨人到達各處，遠離惡性；你應當對善知識發起如牛王般的心，利益眾生，不感到厭倦；你應當對善知識發起如沙門（śrāmaṇa，佛教出家修行者）般的心，以正當的方式生活，遠離邪惡和諂媚；你應當對善知識發起如蓮花般的心，戒律和智慧清凈，不被慾望的污泥沾染；你應當對善知識發起如商隊首領般的心，引導我們到達佛的智慧之城；你應當對善知識發起如大車般的心 引導眾生到達安穩的彼岸。
【English Translation】 English version: Therefore, a good teacher (kalyāṇa-mitra), is like a merchant leader, who leads one to the treasure island of all wisdom. Good man! If you can thus focus your mind, and contemplate with right mindfulness, you will be able to draw near to all good teachers. Furthermore, good man! When you serve all good teachers, you should develop a mind like the earth, bearing all things equally without weariness; you should develop a mind like a diamond towards good teachers, with an unwavering and equal aspiration; you should develop a mind like the iron mountain towards good teachers, so that no suffering can move you; you should develop a mind of service towards good teachers, following all their instructions; you should develop a disciple's mind towards good teachers, not disobeying any of their teachings; you should develop a servant's mind towards good teachers, not being weary of any tasks; you should develop a mind like a great fire towards good teachers, burning away all afflictions; you should develop a mind like a hired worker towards good teachers, following all instructions without disobedience; you should develop a mind like a sweeper towards good teachers, abandoning all arrogance; you should develop a mind like great water towards good teachers, washing away all the defilements of afflictions; you should develop a mind like a great wind towards good teachers, destroying the mountain of pride in sentient beings; you should develop a mind like space towards good teachers, having no obstacles in the realm of the five desires (form, sound, smell, taste, touch); you should develop a mind like a vast ocean towards good teachers, where all treasures of merit are complete; you should develop a mind like a full moon towards good teachers, making the cool and pure Dharma complete; you should develop a mind like a lion towards good teachers, in your dwelling place, fighting and devouring all demons and evil beasts; you should develop a mind like a good horse towards good teachers, going everywhere with people, and staying away from evil nature; you should develop a mind like a king of cows towards good teachers, benefiting sentient beings without weariness; you should develop a mind like a śrāmaṇa (Buddhist monastic) towards good teachers, living righteously, and staying away from evil and flattery; you should develop a mind like a lotus flower towards good teachers, with pure precepts and wisdom, not being stained by the mud of desire; you should develop a mind like a merchant leader towards good teachers, guiding us to the city of Buddha's wisdom; you should develop a mind like a great cart towards good teachers guiding sentient beings to the safe shore.
，運載重擔，忘恩報故；汝應于善知識發如調順象心，恒事伏從，無卒暴故；汝應于善知識發如山王心，任持一切，無傾動故；汝應于善知識發如良犬心，常于本主，無瞋害故；汝應于善知識發如旃荼羅心，常自輕賤，無人我故；汝應于善知識發如犗牛心，恒思順行，無威怒故；汝應于善知識發近住心，隨順師長，常尊重故；汝應于善知識發如舟船心，運度往來，無疲倦故；汝應于善知識發如橋樑心，濟度眾生，到彼岸故；汝應于善知識發如孝子心，承事供養，順顏色故；汝應于善知識發如王子心，遵王教令，無違犯故。
「複次，善男子！應于自身生病苦想，于善知識生醫王想，于所說法生良藥想，于所修行生除病想。又，善男子！應于自身生遠行想，于善知識生導師想，于所說法生正道想，于所修行生遠達想。又，善男子！應于自身生求度想，于善知識生船師想，于所說法生舟楫想，于所修行生到岸想。又，善男子！應于自身生農夫想，于善知識生龍王想，于所說法生時雨想，于所修行產生熟想。又，善男子！應于自身生貧窮想，于善知識生毗沙門想，于所說法生財寶想，于所修行生富饒想。又，善男子！應于自身生弟子想，于善知識生良師想，于所說法生技藝想，于所修行生解了想。又，善男子！應于自
【現代漢語翻譯】 現代漢語譯本：'（你應當）像馱載重物的牲畜一樣，不忘恩負義；你應當對善知識（kalyāṇa-mitra，指引修行的人）發起如調馴的大象般的心，恒常順從，不急躁；你應當對善知識發起如山王般的心，任持一切，不動搖；你應當對善知識發起如良犬般的心，常對主人忠誠，不嗔恨傷害；你應當對善知識發起如旃荼羅（caṇḍāla，印度社會最低階層）般的心，常自輕賤，無人我之分；你應當對善知識發起如閹牛般的心，恒常順從，不發怒；你應當對善知識發起近住的心，隨順師長，常尊重；你應當對善知識發起如舟船般的心，運載往來，不疲倦；你應當對善知識發起如橋樑般的心，救度眾生，到達彼岸；你應當對善知識發起如孝子般的心，承事供養，順從臉色；你應當對善知識發起如王子般的心，遵從王令，不違犯。' '此外，善男子！你應當對自身生起病苦的想法，對善知識生起醫王的想，對所說法生起良藥的想，對所修行生起除病的想法。又，善男子！你應當對自身生起遠行的想法，對善知識生起導師的想，對所說法生起正道的想，對所修行生起遠達的想法。又，善男子！你應當對自身生起求度的想法，對善知識生起船師的想，對所說法生起舟楫的想，對所修行生起到岸的想法。又，善男子！你應當對自身生起農夫的想法，對善知識生起龍王的想，對所說法生起及時雨的想，對所修行生起成熟的想法。又，善男子！你應當對自身生起貧窮的想法，對善知識生起毗沙門（Vaiśravaṇa，佛教護法神）的想，對所說法生起財寶的想，對所修行生起富饒的想法。又，善男子！你應當對自身生起弟子的想法，對善知識生起良師的想，對所說法生起技藝的想，對所修行生起理解的想法。又，善男子！你應當對自'
【English Translation】 English version: '(You should) be like a beast of burden, carrying heavy loads, not forgetting kindness; you should develop a mind towards the kalyāṇa-mitra (spiritual friend, guide) like a tamed elephant, always obedient, without haste; you should develop a mind towards the kalyāṇa-mitra like a mountain king, upholding everything, without wavering; you should develop a mind towards the kalyāṇa-mitra like a good dog, always loyal to its master, without anger or harm; you should develop a mind towards the kalyāṇa-mitra like a caṇḍāla (the lowest caste in Indian society), always humble, without ego; you should develop a mind towards the kalyāṇa-mitra like a castrated bull, always obedient, without anger; you should develop a mind towards the kalyāṇa-mitra like a close attendant, following the teacher, always respectful; you should develop a mind towards the kalyāṇa-mitra like a boat, carrying back and forth, without fatigue; you should develop a mind towards the kalyāṇa-mitra like a bridge, saving sentient beings, reaching the other shore; you should develop a mind towards the kalyāṇa-mitra like a filial son, serving and providing, following their wishes; you should develop a mind towards the kalyāṇa-mitra like a prince, obeying the king's orders, without violation.' 'Furthermore, good man! You should think of yourself as being sick, think of the kalyāṇa-mitra as a king of medicine, think of the Dharma (teachings) as good medicine, and think of your practice as curing the illness. Also, good man! You should think of yourself as traveling far, think of the kalyāṇa-mitra as a guide, think of the Dharma as the right path, and think of your practice as reaching far. Also, good man! You should think of yourself as seeking deliverance, think of the kalyāṇa-mitra as a boatman, think of the Dharma as a boat, and think of your practice as reaching the shore. Also, good man! You should think of yourself as a farmer, think of the kalyāṇa-mitra as a dragon king, think of the Dharma as timely rain, and think of your practice as ripening. Also, good man! You should think of yourself as poor, think of the kalyāṇa-mitra as Vaiśravaṇa (a Buddhist guardian deity), think of the Dharma as treasure, and think of your practice as becoming wealthy. Also, good man! You should think of yourself as a disciple, think of the kalyāṇa-mitra as a good teacher, think of the Dharma as skills, and think of your practice as understanding. Also, good man! You should think of your'
身生恐怖想，于善知識生勇健想，于所說法生兵仗想，于所修行生除怨想。又，善男子！應于自身生商人想，于善知識生導師想，于所說法生珍寶想，于所修行生得寶想。又，善男子！應于自身生兒子想，于善知識生父母想，于所說法生家業想，于所修行生紹繼想。又，善男子！應于自身生王子想，于善知識生大臣想，于所說法生王教想，于所修行生智慧想、住王城想、冠王冠想、系王繒想。善男子！汝應發如是心，作如是意，親近承事于善知識。何以故？一切菩薩以如是心近善知識，令其志願永得清凈故。
「複次，善男子！菩薩因善知識常能增長一切善根，譬如雪山生長藥草；因善知識成佛法器，譬如大海吞納眾流；因善知識成功德處，譬如大海出生眾寶；因善知識凈菩提心，譬如猛火能煉真金；因善知識出諸世間，如須彌山出於大海；因善知識不染世法，譬如蓮華不著塵水；因善知識不受諸惡，譬如大海不宿死屍；因善知識增長白法，譬如白月漸次圓滿；因善知識照明法界，譬如盛日照四天下；因善知識增長大愿，譬如父母養育嬰兒。善男子！我今略說菩薩若能勤求隨順善知識教，即得成就十不可說不可說百千億那由他功德，清凈十不可說不可說百千億那由他深心，增長十不可說不可說百千億那由他菩薩
【現代漢語翻譯】 現代漢語譯本 （修行者）應觀自身生起對（輪迴）的恐懼感，對善知識（指引修行的人）生起勇猛精進的想法，對所聽聞的佛法生起如兵器般能斬斷煩惱的想法，對所修行的法門生起能去除怨敵（指煩惱）的想法。還有，善男子！應觀自身如商人，觀善知識如導師，觀所聽聞的佛法如珍寶，觀所修行的法門如獲得珍寶。還有，善男子！應觀自身如兒子，觀善知識如父母，觀所聽聞的佛法如家業，觀所修行的法門如繼承家業。還有，善男子！應觀自身如王子，觀善知識如大臣，觀所聽聞的佛法如王教，觀所修行的法門如獲得智慧、安住王城、戴上王冠、繫上王繒（古代王侯的服飾）。善男子！你應當發起這樣的心，作這樣的意念，親近承事善知識。為什麼呢？一切菩薩都以這樣的心親近善知識，使他們的志願永遠得到清凈的緣故。 再者，善男子！菩薩因為善知識的緣故，常常能夠增長一切善根，譬如雪山生長藥草；因為善知識的緣故，成為佛法的器皿，譬如大海吞納眾流；因為善知識的緣故，成就功德的處所，譬如大海出生眾寶；因為善知識的緣故，清凈菩提心，譬如猛火能煉真金；因為善知識的緣故，超出世間，如須彌山出於大海；因為善知識的緣故，不被世俗所污染，譬如蓮花不沾染塵土和水；因為善知識的緣故，不受諸惡，譬如大海不容納死屍；因為善知識的緣故，增長清凈的法，譬如白月逐漸圓滿；因為善知識的緣故，照亮法界，譬如盛大的太陽照耀四天下；因為善知識的緣故，增長大愿，譬如父母養育嬰兒。善男子！我現在簡略地說，菩薩如果能夠勤奮地尋求並隨順善知識的教導，就能成就十不可說不可說百千億那由他（數量單位，表示極大的數量）的功德，清凈十不可說不可說百千億那由他的深心，增長十不可說不可說百千億那由他的菩薩（功德）。
【English Translation】 English version One should generate a thought of fear towards (the cycle of) birth, a thought of courage and vigor towards the Kalyāṇa-mitra (spiritual friend), a thought of weapons towards the Dharma (teachings) that is spoken, and a thought of eliminating enemies (referring to afflictions) towards the practice. Furthermore, good man! One should view oneself as a merchant, view the Kalyāṇa-mitra as a guide, view the Dharma that is spoken as precious jewels, and view the practice as obtaining jewels. Furthermore, good man! One should view oneself as a son, view the Kalyāṇa-mitra as parents, view the Dharma that is spoken as family business, and view the practice as inheriting the family business. Furthermore, good man! One should view oneself as a prince, view the Kalyāṇa-mitra as a minister, view the Dharma that is spoken as royal teachings, and view the practice as obtaining wisdom, residing in the royal city, wearing the royal crown, and wearing the royal silk. Good man! You should generate such a mind, make such an intention, and draw near to and serve the Kalyāṇa-mitra. Why? All Bodhisattvas draw near to the Kalyāṇa-mitra with such a mind, so that their aspirations may be forever purified. Furthermore, good man! Because of the Kalyāṇa-mitra, Bodhisattvas are always able to increase all roots of virtue, like the Himalayas growing medicinal herbs; because of the Kalyāṇa-mitra, they become vessels of the Buddha's Dharma, like the ocean swallowing all streams; because of the Kalyāṇa-mitra, they become places of merit, like the ocean producing many treasures; because of the Kalyāṇa-mitra, they purify the Bodhi mind, like fierce fire refining pure gold; because of the Kalyāṇa-mitra, they transcend the world, like Mount Sumeru rising from the ocean; because of the Kalyāṇa-mitra, they are not defiled by worldly things, like a lotus not being stained by dust and water; because of the Kalyāṇa-mitra, they do not receive evils, like the ocean not harboring corpses; because of the Kalyāṇa-mitra, they increase pure Dharma, like the white moon gradually becoming full; because of the Kalyāṇa-mitra, they illuminate the Dharma realm, like the great sun shining on the four continents; because of the Kalyāṇa-mitra, they increase great vows, like parents raising infants. Good man! I will now briefly say that if Bodhisattvas can diligently seek and follow the teachings of the Kalyāṇa-mitra, they will achieve ten inexpressible, inexpressible hundreds of thousands of billions of nayutas (a unit of large number) of merits, purify ten inexpressible, inexpressible hundreds of thousands of billions of nayutas of deep minds, and increase ten inexpressible, inexpressible hundreds of thousands of billions of nayutas of Bodhisattva (merits).
根，具足十不可說不可說百千億那由他威德力，斷除十不可說不可說百千億阿僧祇菩薩障礙，超越十不可說不可說百千億阿僧祇魔境，深入十不可說不可說百千億阿僧祇法門，圓滿十不可說不可說百千億阿僧祇助道，修習十不可說不可說百千億阿僧祇妙行，發起十不可說不可說百千億阿僧祇大愿。善男子！我復略說一切菩薩行、一切菩薩波羅蜜、一切菩薩所住地、一切菩薩安忍門、一切菩薩三昧門、一切菩薩神通智、一切菩薩總持門、一切菩薩迴向智、一切菩薩四無量、一切菩薩廣大愿、一切菩薩普遍成就一切佛法如是皆由善知識力而得圓滿；以善知識而為根本，從善知識來，依善知識生，依善知識長，依善知識住，善知識為因緣，善知識能發起。」
爾時，善財童子白言：「聖者！我今已知一切善法從善知識生。云何能于諸善知識、善法之中速得圓滿、速得清凈、得不退失？」時，德生童子、有德童女告善財言：「有二種戒，具足受持，則得圓滿善知識法。何等為二？一、菩薩戒；二、別解脫戒；持是二戒，則能圓滿善知識法。如佛所說，自不持戒，令他持戒，自未調伏，令他調伏，無有是處。若諸菩薩具足圓滿頭陀功德，如是二戒悉得清凈，不失善法。」
善財童子白言：「聖者！云何名為頭陀功德
{ "translations": [ "現代漢語譯本：根，具足十不可說不可說百千億那由他（極大的數量單位）威德力，斷除十不可說不可說百千億阿僧祇（極大的數量單位）菩薩的障礙，超越十不可說不可說百千億阿僧祇魔境，深入十不可說不可說百千億阿僧祇法門，圓滿十不可說不可說百千億阿僧祇助道，修習十不可說不可說百千億阿僧祇妙行，發起十不可說不可說百千億阿僧祇大愿。善男子！我再簡略地說，一切菩薩的修行、一切菩薩的波羅蜜（到達彼岸的方法）、一切菩薩所住的境界、一切菩薩的安忍法門、一切菩薩的三昧（禪定）法門、一切菩薩的神通智慧、一切菩薩的總持（記憶和理解能力）法門、一切菩薩的迴向智慧、一切菩薩的四無量心（慈、悲、喜、舍）、一切菩薩的廣大願力、一切菩薩普遍成就一切佛法，這些都是由於善知識的力量而得以圓滿；以善知識作為根本，從善知識而來，依靠善知識而生，依靠善知識而成長，依靠善知識而安住，善知識是因緣，善知識能夠發起這一切。」 , "當時，善財童子問道：『聖者！我現在已經知道一切善法都是從善知識那裡產生的。如何才能在諸位善知識和善法之中迅速得到圓滿、迅速得到清凈、並且不退失呢？』這時，德生童子和有德童女告訴善財說：『有兩種戒律，如果能夠具足受持，就能得到圓滿的善知識法。是哪兩種呢？一是菩薩戒，二是別解脫戒。持守這兩種戒律，就能圓滿善知識法。正如佛所說，自己不持戒，卻要讓別人持戒；自己沒有調伏，卻要讓別人調伏，這是不可能的。如果各位菩薩能夠具足圓滿頭陀（苦行）的功德，那麼這兩種戒律都能得到清凈，不會失去善法。』", "善財童子問道：『聖者！什麼是頭陀功德呢？』" ], "english_translations": [ "English version: Root, possessing the majestic power of ten unspeakable, unspeakable hundreds of thousands of billions of nayutas (an immense unit of quantity), cutting off the obstacles of ten unspeakable, unspeakable hundreds of thousands of billions of asankhyeyas (an immense unit of quantity) of Bodhisattvas, transcending the demonic realms of ten unspeakable, unspeakable hundreds of thousands of billions of asankhyeyas, deeply entering the Dharma gates of ten unspeakable, unspeakable hundreds of thousands of billions of asankhyeyas, perfecting the aids to the path of ten unspeakable, unspeakable hundreds of thousands of billions of asankhyeyas, practicing the wonderful conduct of ten unspeakable, unspeakable hundreds of thousands of billions of asankhyeyas, and initiating the great vows of ten unspeakable, unspeakable hundreds of thousands of billions of asankhyeyas. Good man! I will briefly say again, all the practices of Bodhisattvas, all the Paramitas (ways to reach the other shore) of Bodhisattvas, all the abodes of Bodhisattvas, all the doors of patience of Bodhisattvas, all the doors of Samadhi (meditative concentration) of Bodhisattvas, all the supernatural wisdom of Bodhisattvas, all the Dharani (memory and comprehension) doors of Bodhisattvas, all the wisdom of dedication of Bodhisattvas, all the four immeasurables (loving-kindness, compassion, joy, equanimity) of Bodhisattvas, all the vast vows of Bodhisattvas, and all the universal accomplishments of all the Buddha Dharmas by Bodhisattvas, all these are perfected through the power of good teachers; with good teachers as the root, coming from good teachers, born relying on good teachers, growing relying on good teachers, abiding relying on good teachers, good teachers are the cause and condition, and good teachers can initiate all of this.", "At that time, Sudhana asked: 'Holy One! I now know that all good dharmas arise from good teachers. How can one quickly attain perfection, quickly attain purity, and not regress among all the good teachers and good dharmas?' Then, the youth Desheng and the maiden Youde told Sudhana: 'There are two kinds of precepts, if one can fully uphold them, one can attain the perfect dharma of good teachers. What are the two? One is the Bodhisattva precepts, and the other is the Pratimoksha precepts. By upholding these two precepts, one can perfect the dharma of good teachers. As the Buddha said, if one does not uphold the precepts oneself, yet wants others to uphold them; if one has not tamed oneself, yet wants to tame others, this is impossible. If all Bodhisattvas can fully perfect the merits of Dhuta (ascetic practices), then these two precepts will be purified, and one will not lose good dharmas.'", "Sudhana asked: 'Holy One! What are the merits of Dhuta?'" ] }
？」童子、童女告善財言：「善男子！言頭陀者，謂諸菩薩十二頭陀。何等十二？第一納衣：善男子！云何納衣？若諸菩薩具十種法，則得圓滿成就納衣。何等為十？一者、勤修令得堅固，二者、令心常自謙下，三、于身心無有疲厭，四、于衣服心不染著，五者、常樂堅固遠離，六者、成就堅固功德，七、不自顯殊勝德行，八、於他人不起輕慢，九者、護持凈戒圓滿，十者、堪任一切親近。善男子！此是菩薩住凈信心，具足圓滿。由此心故，聞說如來清凈言教，不惜身命，勤修佛法，不破不毀；以勤修故，身心不動，令于所得堅固成就；以心堅固，常自謙下；心謙下故，成就無我；得無我已，心無憍慢，得無慢心，謙下力故；人所棄者，悉收取之，浣染成衣，遠離煩惱，心無厭惡，亦無貪著，但取資身，以禦寒暑，修行道業，余無所顧；於此納衣，不見過失，不念粗弊，但見納衣所有功德，離貪慾者，乃服此衣；服此衣者，心無煩惱，是諸聖種順菩薩行、諸佛如來之所讚歎；由此因緣不自貢高；不貢高故，不嫌他人；離高嫌故，凈戒圓滿；戒圓滿故，堪任親近，諸佛菩薩之所護念，諸天人王及剎帝利、婆羅門等城邑聚落，一切見聞無不歡喜，恭敬禮拜，咸共讚美，稱揚其德，而作是言：『我等有福，感如是人居此國土
{ "translations": [ "現代漢語譯本：童子和童女對善財說：『善男子！所謂頭陀，是指菩薩的十二種頭陀行。哪十二種呢？第一是納衣：善男子！什麼是納衣呢？如果菩薩具備十種法，就能圓滿成就納衣。是哪十種呢？一是勤奮修行使之堅固，二是使內心常常謙虛，三是對身心沒有疲憊厭倦，四是對衣服不生執著，五是常常樂於堅固地遠離（世俗），六是成就堅固的功德，七是不自我顯耀殊勝的德行，八是對他人不起輕慢之心，九是護持清凈的戒律圓滿，十是堪能接受一切親近。善男子！這是菩薩安住于清凈的信心，具足圓滿。因為這種心，聽到如來清凈的教誨，不惜身命，勤奮修行佛法，不破壞不毀壞；因為勤奮修行，身心不動搖，使所獲得的（功德）堅固成就；因為內心堅固，常常謙虛；因為內心謙虛，成就無我；得到無我之後，內心沒有驕慢，得到沒有驕慢的心，是因為謙虛的力量；人們所丟棄的（舊衣），都撿拾起來，洗滌染色做成衣服，遠離煩惱，內心沒有厭惡，也沒有貪戀執著，只是用來遮蔽身體，抵禦寒冷和暑熱，修行道業，其他一概不顧；對於這納衣，不見過失，不念粗陋破舊，只看到納衣所有的功德，遠離貪慾的人，才穿這種衣服；穿這種衣服的人，內心沒有煩惱，這是聖者的種子，順應菩薩的修行，是諸佛如來所讚歎的；因為這個因緣，不自我貢高；不貢高，就不嫌棄他人；遠離貢高和嫌棄，清凈的戒律就圓滿；戒律圓滿，就能接受親近，是諸佛菩薩所護念的，諸天人王以及剎帝利（統治階級）、婆羅門（祭司階級）等城邑聚落，一切見聞的人沒有不歡喜的，恭敬禮拜，都共同讚美，稱揚他的德行，並且這樣說：『我們有福，感得這樣的人居住在我們的國土。』", "現代漢語譯本：第二、常乞食：善男子！云何乞食？若諸菩薩具十種法，則得圓滿成就乞食。何等為十？一者、不貪美味，二者、不擇貧富，三者、不生厭惡，四者、不求多得，五者、不自讚己，六者、不毀他人，七者、不以威逼，八者、不以諂求，九者、不以咒術，十者、不以醫藥。善男子！是名菩薩住凈信心，具足圓滿。由此心故，于諸飲食，不生貪著，但為資身，以存壽命，修行道業，余無所顧；於此乞食，不見過失，不念好惡，但見乞食所有功德，離貪慾者，乃行乞食；行乞食者，心無煩惱，是諸聖種順菩薩行、諸佛如來之所讚歎；由此因緣不自貢高；不貢高故，不嫌他人；離高嫌故，凈戒圓滿；戒圓滿故，堪任親近，諸佛菩薩之所護念，諸天人王及剎帝利、婆羅門等城邑聚落，一切見聞無不歡喜，恭敬禮拜，咸共讚美，稱揚其德，而作是言：『我等有福，感如是人居此國土。』", "現代漢語譯本：第三、但一坐食：善男子！云何一坐食？若諸菩薩具十種法，則得圓滿成就一坐食。何等為十？一者、不貪多食，二者、不貪美食，三者、不貪異食，四者、不貪時食，五者、不貪處食，六者、不貪速食，七者、不貪緩食，八者、不貪飽食，九者、不貪殘食，十者、不貪雜食。善男子！是名菩薩住凈信心，具足圓滿。由此心故，于諸飲食，不生貪著，但為資身，以存壽命，修行道業，余無所顧；於此一坐食，不見過失，不念好惡，但見一坐食所有功德，離貪慾者，乃行一坐食；行一坐食者，心無煩惱，是諸聖種順菩薩行、諸佛如來之所讚歎；由此因緣不自貢高；不貢高故，不嫌他人；離高嫌故，凈戒圓滿；戒圓滿故，堪任親近，諸佛菩薩之所護念，諸天人王及剎帝利、婆羅門等城邑聚落，一切見聞無不歡喜，恭敬禮拜，咸共讚美，稱揚其德，而作是言：『我等有福，感如是人居此國土。』", "現代漢語譯本：第四、冢間住：善男子！云何冢間住？若諸菩薩具十種法，則得圓滿成就冢間住。何等為十？一者、不貪宮殿，二者、不貪房舍，三者、不貪床座，四者、不貪臥具，五者、不貪眷屬，六者、不貪親友，七者、不貪伴侶，八者、不貪名聞，九者、不貪利養，十者、不貪安樂。善男子！是名菩薩住凈信心，具足圓滿。由此心故，于諸住處，不生貪著，但為修行，以存壽命，修行道業，余無所顧；於此冢間住，不見過失，不念好惡，但見冢間住所有功德，離貪慾者，乃行冢間住；行冢間住者，心無煩惱，是諸聖種順菩薩行、諸佛如來之所讚歎；由此因緣不自貢高；不貢高故，不嫌他人；離高嫌故，凈戒圓滿；戒圓滿故，堪任親近，諸佛菩薩之所護念，諸天人王及剎帝利、婆羅門等城邑聚落，一切見聞無不歡喜，恭敬禮拜，咸共讚美，稱揚其德，而作是言：『我等有福，感如是人居此國土。』", "現代漢語譯本：第五、樹下住：善男子！云何樹下住？若諸菩薩具十種法，則得圓滿成就樹下住。何等為十？一者、不貪屋宅，二者、不貪垣墻，三者、不貪門戶，四者、不貪窗牖，五者、不貪床褥，六者、不貪茵席，七者、不貪燈燭，八者、不貪器物，九者、不貪資財，十者、不貪眷屬。善男子！是名菩薩住凈信心，具足圓滿。由此心故，于諸住處，不生貪著，但為修行，以存壽命，修行道業，余無所顧；於此樹下住，不見過失，不念好惡，但見樹下住所有功德，離貪慾者，乃行樹下住；行樹下住者，心無煩惱，是諸聖種順菩薩行、諸佛如來之所讚歎；由此因緣不自貢高；不貢高故，不嫌他人；離高嫌故，凈戒圓滿；戒圓滿故，堪任親近，諸佛菩薩之所護念，諸天人王及剎帝利、婆羅門等城邑聚落，一切見聞無不歡喜，恭敬禮拜，咸共讚美，稱揚其德，而作是言：『我等有福，感如是人居此國土。』", "現代漢語譯本：第六、露地住：善男子！云何露地住？若諸菩薩具十種法，則得圓滿成就露地住。何等為十？一者、不貪覆障，二者、不貪隱蔽，三者、不貪覆護，四者、不貪屏障，五者、不貪床座，六者、不貪臥具，七者、不貪衣被，八者、不貪飲食，九者、不貪醫藥，十者、不貪資財。善男子！是名菩薩住凈信心，具足圓滿。由此心故，于諸住處，不生貪著，但為修行，以存壽命，修行道業，余無所顧；於此露地住，不見過失，不念好惡，但見露地住所有功德，離貪慾者，乃行露地住；行露地住者，心無煩惱，是諸聖種順菩薩行、諸佛如來之所讚歎；由此因緣不自貢高；不貢高故，不嫌他人；離高嫌故，凈戒圓滿；戒圓滿故，堪任親近，諸佛菩薩之所護念，諸天人王及剎帝利、婆羅門等城邑聚落，一切見聞無不歡喜，恭敬禮拜，咸共讚美，稱揚其德，而作是言：『我等有福，感如是人居此國土。』", "現代漢語譯本：第七、常坐不臥：善男子！云何常坐不臥？若諸菩薩具十種法，則得圓滿成就常坐不臥。何等為十？一者、不貪睡眠，二者、不貪倚臥，三者、不貪舒身，四者、不貪偃息，五者、不貪床座，六者、不貪臥具，七者、不貪覆障，八者、不貪隱蔽，九者、不貪安樂，十者、不貪懈怠。善男子！是名菩薩住凈信心，具足圓滿。由此心故，于諸臥具，不生貪著，但為修行，以存壽命，修行道業，余無所顧；於此常坐不臥，不見過失，不念好惡，但見常坐不臥所有功德，離貪慾者，乃行常坐不臥；行常坐不臥者，心無煩惱，是諸聖種順菩薩行、諸佛如來之所讚歎；由此因緣不自貢高；不貢高故，不嫌他人；離高嫌故，凈戒圓滿；戒圓滿故，堪任親近，諸佛菩薩之所護念，諸天人王及剎帝利、婆羅門等城邑聚落，一切見聞無不歡喜，恭敬禮拜，咸共讚美，稱揚其德，而作是言：『我等有福，感如是人居此國土。』", "現代漢語譯本：第八、隨處住：善男子！云何隨處住？若諸菩薩具十種法，則得圓滿成就隨處住。何等為十？一者、不貪城邑，二者、不貪聚落，三者、不貪房舍，四者、不貪園林，五者、不貪山谷，六者、不貪曠野，七者、不貪水陸，八者、不貪險易，九者、不貪好惡，十者、不貪安樂。善男子！是名菩薩住凈信心，具足圓滿。由此心故，于諸住處，不生貪著，但為修行，以存壽命，修行道業，余無所顧；於此隨處住，不見過失，不念好惡，但見隨處住所有功德，離貪慾者，乃行隨處住；行隨處住者，心無煩惱，是諸聖種順菩薩行、諸佛如來之所讚歎；由此因緣不自貢高；不貢高故，不嫌他人；離高嫌故，凈戒圓滿；戒圓滿故，堪任親近，諸佛菩薩之所護念，諸天人王及剎帝利、婆羅門等城邑聚落，一切見聞無不歡喜，恭敬禮拜，咸共讚美，稱揚其德，而作是言：『我等有福，感如是人居此國土。』", "現代漢語譯本：第九、常一食：善男子！云何常一食？若諸菩薩具十種法，則得圓滿成就常一食。何等為十？一者、不貪多食，二者、不貪異食，三者、不貪時食，四者、不貪處食，五者、不貪速食，六者、不貪緩食，七者、不貪飽食，八者、不貪殘食，九者、不貪雜食，十者、不貪美食。善男子！是名菩薩住凈信心，具足圓滿。由此心故，于諸飲食，不生貪著，但為資身，以存壽命，修行道業，余無所顧；於此常一食，不見過失，不念好惡，但見常一食所有功德，離貪慾者，乃行常一食；行常一食者，心無煩惱，是諸聖種順菩薩行、諸佛如來之所讚歎；由此因緣不自貢高；不貢高故，不嫌他人；離高嫌故，凈戒圓滿；戒圓滿故，堪任親近，諸佛菩薩之所護念，諸天人王及剎帝利、婆羅門等城邑聚落，一切見聞無不歡喜，恭敬禮拜，咸共讚美，稱揚其德，而作是言：『我等有福，感如是人居此國土。』", "現代漢語譯本：第十、中后不飲漿：善男子！云何中后不飲漿？若諸菩薩具十種法，則得圓滿成就中后不飲漿。何等為十？一者、不貪飲漿，二者、不貪飲水，三者、不貪飲乳，四者、不貪飲酪，五者、不貪飲油，六者、不貪飲蜜，七者、不貪飲糖，八者、不貪飲酒，九者、不貪飲醋，十者、不貪飲汁。善男子！是名菩薩住凈信心，具足圓滿。由此心故，于諸飲漿，不生貪著，但為資身，以存壽命，修行道業，余無所顧；於此中后不飲漿，不見過失，不念好惡，但見中后不飲漿所有功德，離貪慾者，乃行中后不飲漿；行中后不飲漿者，心無煩惱，是諸聖種順菩薩行、諸佛如來之所讚歎；由此因緣不自貢高；不貢高故，不嫌他人；離高嫌故，凈戒圓滿；戒圓滿故，堪任親近，諸佛菩薩之所護念，諸天人王及剎帝利、婆羅門等城邑聚落，一切見聞無不歡喜，恭敬禮拜，咸共讚美，稱揚其德，而作是言：『我等有福，感如是人居此國土。』", "現代漢語譯本：第十一、阿蘭若處：善男子！云何阿蘭若處？若諸菩薩具十種法，則得圓滿成就阿蘭若處。何等為十？一者、不貪城邑，二者、不貪聚落，三者、不貪房舍，四者、不貪園林，五者、不貪山谷，六者、不貪曠野，七者、不貪水陸，八者、不貪險易，九者、不貪親近，十者、不貪喧雜。善男子！是名菩薩住凈信心，具足圓滿。由此心故，于諸住處，不生貪著，但為修行，以存壽命，修行道業，余無所顧；於此阿蘭若處，不見過失，不念好惡，但見阿蘭若處所有功德，離貪慾者，乃行阿蘭若處；行阿蘭若處者，心無煩惱，是諸聖種順菩薩行、諸佛如來之所讚歎；由此因緣不自貢高；不貢高故，不嫌他人；離高嫌故，凈戒圓滿；戒圓滿故，堪任親近，諸佛菩薩之所護念，諸天人王及剎帝利、婆羅門等城邑聚落，一切見聞無不歡喜，恭敬禮拜，咸共讚美，稱揚其德，而作是言：『我等有福，感如是人居此國土。』", "現代漢語譯本：第十二、常在閑處：善男子！云何常在閑處？若諸菩薩具十種法，則得圓滿成就常在閑處。何等為十？一者、不貪憒鬧，二者、不貪喧雜，三者、不貪聚會，四者、不貪親近，五者、不貪談論，六者、不貪戲笑，七者、不貪歌舞，八者、不貪伎樂，九者、不貪世事，十者、不貪名利。善男子！是名菩薩住凈信心，具足圓滿。由此心故，于諸憒鬧，不生貪著，但為修行，以存壽命，修行道業，余無所顧；於此常在閑處，不見過失，不念好惡，但見常在閑處所有功德，離貪慾者，乃行常在閑處；行常在閑處者，心無煩惱，是諸聖種順菩薩行、諸佛如來之所讚歎；由此因緣不自貢高；不貢高故，不嫌他人；離高嫌故，凈戒圓滿；戒圓滿故，堪任親近，諸佛菩薩之所護念，諸天人王及剎帝利、婆羅門等城邑聚落，一切見聞無不歡喜，恭敬禮拜，咸共讚美，稱揚其德，而作是言：『我等有福，感如是人居此國土。』", "現代漢語譯本：善男子！是名菩薩摩訶薩十二頭陀功德。若有菩薩安住此法，則能速疾圓滿一切菩薩功德，疾得阿耨多羅三藐三菩提（無上正等正覺）。善男子！汝應如是勤加修學。』", "現代漢語譯本：爾時，童子、童女，欲重宣此義，承佛神力，即說頌言：『若有能修頭陀行，是人則為真佛子，能令佛種不斷絕，亦能利益諸眾生。納衣乞食及一坐，冢間樹下露地住，常坐不臥隨處住，一食中后不飲漿，阿蘭若處常閑居，如是功德佛所贊，能令眾生離諸苦，亦能速成無上道。』", "現代漢語譯本：善財童子言：『聖者！我已聞此十二頭陀功德，我當云何修菩薩行？』", "現代漢語譯本：童子、童女言：『善男子！汝應先學菩薩所行，所謂佈施、持戒、忍辱、精進、禪定、智慧，及以方便、愿、力、智等。』", "現代漢語譯本：善財童子言：『聖者！我當云何學菩薩佈施？』", "現代漢語譯本：童子、童女言：『善男子！菩薩佈施，不為名聞，不為利養，不為眷屬，不為安樂，不為世間，不為自身，但為救護一切眾生，為令眾生離諸苦惱，為令眾生得一切智，為令眾生得一切樂，為令眾生得一切法，為令眾生得一切佛，為令眾生得一切菩薩，為令眾生得一切解脫，為令眾生得一切自在，為令眾生得一切清凈，為令眾生得一切功德。善男子！菩薩如是佈施，是名菩薩摩訶薩佈施波羅蜜（到彼岸）。』", "現代漢語譯本：善財童子言：『聖者！我當云何學菩薩持戒？』", "現代漢語譯本：童子、童女言：『善男子！菩薩持戒，不為名聞，不為利養，不為眷屬，不為安樂，不為世間，不為自身，但為救護一切眾生，為令眾生離諸苦惱，為令眾生得一切智，為令眾生得一切樂，為令眾生得一切法，為令眾生得一切佛，為令眾生得一切菩薩，為令眾生得一切解脫，為令眾生得一切自在，為令眾生得一切清凈，為令眾生得一切功德。善男子！菩薩如是持戒，是名菩薩摩訶薩尸羅波羅蜜（戒到彼岸）。』", "現代漢語譯本：善財童子言：『聖者！我當云何學菩薩忍辱？』", "現代漢語譯本：童子、童女言：『善男子！菩薩忍辱，不為名聞，不為利養，不為眷屬，不為安樂，不為世間，不為自身，但為救護一切眾生，為令眾生離諸苦惱，為令眾生得一切智，為令眾生得一切樂，為令眾生得一切法，為令眾生得一切佛，為令眾生得一切菩薩，為令眾生得一切解脫，為令眾生得一切自在，為令眾生得一切清凈，為令眾生得一切功德。善男子！菩薩如是忍辱，是名菩薩摩訶薩羼提波羅蜜（忍辱到彼岸）。』", "現代漢語譯本：善財童子言：『聖者！我當云何學菩薩精進？』", "現代漢語譯本：童子、童女言：『善男子！菩薩精進，不為名聞，不為利養，不為眷屬，不為安樂，不為世間，不為自身，但為救護一切眾生，為令眾生離諸苦惱，為令眾生得一切智，為令眾生得一切樂，為令眾生得一切法，為令眾生得一切佛，為令眾生得一切菩薩，為令眾生得一切解脫，為令眾生得一切自在，為令眾生得一切清凈，為令眾生得一切功德。善男子！菩薩如是精進，是名菩薩摩訶薩毗梨耶波羅蜜（精進到彼岸）。』", "現代漢語譯本：善財童子言：『聖者！我當云何學菩薩禪定？』", "現代漢語譯本：童子、童女言：『善男子！菩薩禪定，不為名聞，不為利養，不為眷屬，不為安樂，不為世間，不為自身，但為救護一切眾生，為令眾生離諸苦惱，為令眾生得一切智，為令眾生得一切樂，為令眾生得一切法，為令眾生得一切佛，為令眾生得一切菩薩，為令眾生得一切解脫，為令眾生得一切自在，為令眾生得一切清凈，為令眾生得一切功德。善男子！菩薩如是禪定，是名菩薩摩訶薩禪那波羅蜜（禪定到彼岸）。』", "現代漢語譯本：善財童子言：『聖者！我當云何學菩薩智慧？』", "現代漢語譯本：童子、童女言：『善男子！菩薩智慧，不為名聞，不為利養，不為眷屬，不為安樂，不為世間，不為自身，但為救護一切眾生，為令眾生離諸苦惱，為令眾生得一切智，為令眾生得一切樂，為令眾生得一切法，為令眾生得一切佛，為令眾生得一切菩薩，為令眾生得一切解脫，為令眾生得一切自在，為令眾生得一切清凈，為令眾生得一切功德。善男子！菩薩如是智慧，是名菩薩摩訶薩般若波羅蜜（智慧到彼岸）。』", "現代漢語譯本：善財童子言：『聖者！我當云何學菩薩方便？』", "現代漢語譯本：童子、童女言：『善男子！菩薩方便，不為名聞，不為利養，不為眷屬，不為安樂，不為世間，不為自身，但為救護一切眾生，為令眾生離諸苦惱，為令眾生得一切智，為令眾生得一切樂，為令眾生得一切法，為令眾生得一切佛，為令眾生得一切菩薩，為令眾生得一切解脫，為令眾生得一切自在，為令眾生得一切清凈，為令眾生得一切功德。善男子！菩薩如是方便，是名菩薩摩訶薩方便波羅蜜（方便到彼岸）。』", "現代漢語譯本：善財童子言：『聖者！我當云何學菩薩愿？』", "現代漢語譯本：童子、童女言：『善男子！菩薩愿，不為名聞，不為利養，不為眷屬，不為安樂，不為世間，不為自身，但為救護一切眾生，為令眾生離諸苦惱，為令眾生得一切智，為令眾生得一切樂，為令眾生得一切法，為令眾生得一切佛，為令眾生得一切菩薩，為令眾生得一切解脫，為令眾生得一切自在，為令眾生得一切清凈，為令眾生得一切功德。善男子！菩薩如是愿，是名菩薩摩訶薩愿波羅蜜（愿到彼岸）。』", "現代漢語譯本：善財童子言：『聖者！我當云何學菩薩力？』", "現代漢語譯本：童子、童女言：『善男子！菩薩力，不為名聞，不為利養，不為眷屬，不為安樂，不為世間，不為自身，但為救護一切眾生，為令眾生離諸苦惱，為令眾生得一切智，為令眾生得一切樂，為令眾生得一切法，為令眾生得一切佛，為令眾生得一切菩薩，為令眾生得一切解脫，為令眾生得一切自在，為令眾生得一切清凈，為令眾生得一切功德。善男子！菩薩如是力，是名菩薩摩訶薩力波羅蜜（力到彼岸）。』", "現代漢語譯本：善財童子言：『聖者！我當云何學菩薩智？』", "現代漢語譯本：童子、童女言：『善男子！菩薩智，不為名聞，不為利養，不為眷屬，不為安樂，不為世間，不為自身，但為救護一切眾生，為令眾生離諸苦惱，為令眾生得一切智，為令眾生得一切樂，為令眾生得一切法，為令眾生得一切佛，為令眾生得一切菩薩，為令眾生得一切解脫，為令眾生得一切自在，為令眾生得一切清凈，為令眾生得一切功德。善男子！菩薩如是智，是名菩薩摩訶薩智波羅蜜（智到彼岸）。』", "現代漢語譯本：善男子！菩薩摩訶薩如是修學，則能速疾圓滿一切菩薩功德，疾得阿耨多羅三藐三菩提。善男子！汝應如是勤加修學。』", "現代漢語譯本：爾時，童子、童女，欲重宣此義，承佛神力，即說頌言：『若有能修菩薩行，是人則為真佛子，能令佛種不斷絕，亦能利益諸眾生。佈施持戒及忍辱，精進禪定智慧力，方便愿智皆圓滿，如是功德佛所贊，能令眾生離諸苦，亦能速成無上道。』", "現代漢語譯本：爾時，善財童子，聞此法已，歡喜踴躍，頂禮童子、童女，繞無數匝，辭退而去。" ], "english_translations": [ "English version: The youths said to Sudhana, 『Good man, the term 『dhūta』 refers to the twelve dhūta practices of the Bodhisattvas. What are the twelve? The first is wearing patched robes. Good man, what is meant by patched robes? If a Bodhisattva possesses ten qualities, he will perfectly accomplish the practice of wearing patched robes. What are the ten? First, he diligently cultivates to attain firmness; second, he keeps his mind constantly humble; third, he has no weariness or aversion in body and mind; fourth, he has no attachment to clothing; fifth, he is always happy to firmly renounce; sixth, he accomplishes firm merit; seventh, he does not display his superior virtues; eighth, he does not look down on others; ninth, he upholds the pure precepts perfectly; and tenth, he is capable of associating with all. Good man, this is how a Bodhisattva dwells in pure faith, fully accomplished. Because of this mind, when he hears the pure teachings of the Tathāgata, he does not spare his life, diligently cultivates the Buddha Dharma, does not break or destroy it; because of diligent cultivation, his body and mind are unwavering, enabling him to firmly accomplish what he has attained; because his mind is firm, he is always humble; because his mind is humble, he achieves selflessness; having achieved selflessness, his mind has no arrogance; having a mind without arrogance is due to the power of humility; he collects what people discard, washes and dyes them to make robes, renounces afflictions, has no aversion in his mind, nor any greed or attachment, but only takes what is necessary to sustain his body, to protect against cold and heat, to cultivate the path, and has no other concerns; regarding these patched robes, he sees no faults, does not think of them as coarse or worn, but only sees the merits of the patched robes; only those who are free from greed wear these robes; those who wear these robes have no afflictions in their minds; these are the seeds of the holy ones, in accordance with the practice of the Bodhisattvas, praised by all the Buddhas and Tathāgatas; because of this cause, he does not become arrogant; because he is not arrogant, he does not despise others; having renounced arrogance and contempt, his pure precepts are perfected; because his precepts are perfected, he is capable of being approached, protected by all the Buddhas and Bodhisattvas, and all the heavenly kings, kṣatriyas (ruling class), brahmins (priestly class), and people in cities and villages, all who see or hear of him are delighted, respectfully bow, and together praise and extol his virtues, saying, 『We are fortunate to have such a person dwelling in our land.』", "English version: Second, constantly begging for food. Good man, what is meant by begging for food? If a Bodhisattva possesses ten qualities, he will perfectly accomplish the practice of begging for food. What are the ten? First, he is not greedy for delicious food; second, he does not discriminate between the poor and the rich; third, he does not give rise to aversion; fourth, he does not seek to obtain much; fifth, he does not praise himself; sixth, he does not disparage others; seventh, he does not use coercion; eighth, he does not use flattery; ninth, he does not use incantations; and tenth, he does not use medicine. Good man, this is how a Bodhisattva dwells in pure faith, fully accomplished. Because of this mind, he does not become attached to food, but only takes what is necessary to sustain his body, to maintain his life, to cultivate the path, and has no other concerns; regarding this begging for food, he sees no faults, does not think of it as good or bad, but only sees the merits of begging for food; only those who are free from greed practice begging for food; those who practice begging for food have no afflictions in their minds; these are the seeds of the holy ones, in accordance with the practice of the Bodhisattvas, praised by all the Buddhas and Tathāgatas; because of this cause, he does not become arrogant; because he is not arrogant, he does not despise others; having renounced arrogance and contempt, his pure precepts are perfected; because his precepts are perfected, he is capable of being approached, protected by all the Buddhas and Bodhisattvas, and all the heavenly kings, kṣatriyas (ruling class), brahmins (priestly class), and people in cities and villages, all who see or hear of him are delighted, respectfully bow, and together praise and extol his virtues, saying, 『We are fortunate to have such a person dwelling in our land.』", "English version: Third, eating only one meal while seated. Good man, what is meant by eating only one meal while seated? If a Bodhisattva possesses ten qualities, he will perfectly accomplish the practice of eating only one meal while seated. What are the ten? First, he is not greedy for much food; second, he is not greedy for delicious food; third, he is not greedy for different kinds of food; fourth, he is not greedy for food at different times; fifth, he is not greedy for food in different places; sixth, he is not greedy for eating quickly; seventh, he is not greedy for eating slowly; eighth, he is not greedy for eating until full; ninth, he is not greedy for leftover food; and tenth, he is not greedy for mixed food. Good man, this is how a Bodhisattva dwells in pure faith, fully accomplished. Because of this mind, he does not become attached to food, but only takes what is necessary to sustain his body, to maintain his life, to cultivate the path, and has no other concerns; regarding this eating only one meal while seated, he sees no faults, does
。』同梵行者咸皆歡喜。善男子！是為菩薩具足十法，圓滿成就納衣功德。
「複次，善男子！菩薩有十種法，具足圓滿成就三衣。何等為十？一者、成就知足，二者、成就少欲，三者、離於多求，四者、離諸積聚，五者、遠離喪失，六者、遠離身苦，七者、遠離心憂，八者、遠離於惱，九者、遠離取捨，十者、向漏盡道。善男子！如是菩薩心少欲故，趣得三衣，無所揀別，成就喜足；得喜足已，遠離多求；離多求故，無諸積聚；離積聚故，不怖喪失；無喪失故，身得無苦；身無苦故，心亦無憂；心無憂故，遠離於惱；惱不生故，遠於取捨；遠取捨故，向漏盡道。善男子！是為菩薩具足十法，圓滿成就三衣功德。
「複次，善男子！菩薩有十種法，具足圓滿而得成就不隨染衣。何等為十？一者、不隨貪慾所行，二者、不隨瞋恚所行，三者、不隨愚癡所行，四者、不隨忿怒所行，五者、不隨很戾所行，六者、不隨嫉妒所行，七者、不隨慳吝所行，八者、不隨憍慢所行，九者、不隨名稱、讚譽、眷屬所行，十者、不隨親近供養財利所行。善男子！由此不隨貪等行故，不為四魔之所屈伏，遇諸毀辱，心不怯弱，設有尊重，亦不貢高，由此名為心不隨順諸染惑行。善男子！是為菩薩具足十法，圓滿成就不隨染衣妙
【現代漢語翻譯】 現代漢語譯本：『同修梵行的修行者都感到歡喜。善男子！這就是菩薩具足十法，圓滿成就納衣（指僧人穿的粗布衣服）功德。 「再者，善男子！菩薩有十種法，具足圓滿成就三衣（指僧人所持有的三種衣服）。是哪十種呢？一是成就知足，二是成就少欲，三是遠離多求，四是遠離積聚，五是遠離喪失，六是遠離身體的痛苦，七是遠離內心的憂愁，八是遠離煩惱，九是遠離取捨，十是趨向漏盡道（指斷絕煩惱，達到解脫的道路）。善男子！像這樣，菩薩因為內心少欲，所以得到三衣，不加揀擇，成就喜足；得到喜足后，就遠離多求；遠離多求，就沒有積聚；沒有積聚，就不害怕喪失；沒有喪失，身體就沒有痛苦；身體沒有痛苦，內心也就沒有憂愁；內心沒有憂愁，就遠離煩惱；煩惱不生，就遠離取捨；遠離取捨，就趨向漏盡道。善男子！這就是菩薩具足十法，圓滿成就三衣功德。 「再者，善男子！菩薩有十種法，具足圓滿而能成就穿衣時不被染污。是哪十種呢？一是，不隨貪慾而行，二是，不隨瞋恚而行，三是，不隨愚癡而行，四是，不隨忿怒而行，五是，不隨怨恨而行，六是，不隨嫉妒而行，七是，不隨慳吝而行，八是，不隨驕慢而行，九是，不隨名聲、讚譽、眷屬而行，十是，不隨親近供養財利而行。善男子！因為不隨貪等而行，所以不被四魔（指煩惱魔、五陰魔、死魔、天魔）所屈服，遇到譭謗侮辱，內心不怯懦，即使受到尊重，也不驕傲自大，因此稱為內心不隨順各種染污迷惑的行為。善男子！這就是菩薩具足十法，圓滿成就穿衣時不被染污的妙
【English Translation】 English version: 『The fellow practitioners in the pure conduct were all delighted. Good man! This is how a Bodhisattva, possessing ten qualities, fully accomplishes the merit of the patched robe (referring to the coarse cloth robe worn by monks).』 『Furthermore, good man! A Bodhisattva has ten qualities, which, when fully accomplished, lead to the perfect attainment of the three robes (referring to the three robes a monk is allowed to possess). What are these ten? First, accomplishing contentment; second, accomplishing few desires; third, being free from excessive seeking; fourth, being free from accumulation; fifth, being free from loss; sixth, being free from physical suffering; seventh, being free from mental distress; eighth, being free from vexation; ninth, being free from taking and rejecting; tenth, heading towards the path of the extinction of outflows (referring to the path of ending afflictions and achieving liberation). Good man! In this way, because the Bodhisattva』s mind has few desires, they obtain the three robes without discrimination, achieving contentment; having achieved contentment, they are free from excessive seeking; being free from excessive seeking, they have no accumulation; being free from accumulation, they are not afraid of loss; without loss, the body is free from suffering; without physical suffering, the mind is also free from distress; without mental distress, they are free from vexation; without vexation arising, they are free from taking and rejecting; being free from taking and rejecting, they head towards the path of the extinction of outflows. Good man! This is how a Bodhisattva, possessing ten qualities, fully accomplishes the merit of the three robes.』 『Furthermore, good man! A Bodhisattva has ten qualities, which, when fully accomplished, lead to the attainment of not being defiled by clothing. What are these ten? First, not acting according to greed; second, not acting according to anger; third, not acting according to ignorance; fourth, not acting according to resentment; fifth, not acting according to animosity; sixth, not acting according to jealousy; seventh, not acting according to stinginess; eighth, not acting according to arrogance; ninth, not acting according to fame, praise, or retinue; tenth, not acting according to close association, offerings, wealth, or gain. Good man! Because of not acting according to greed and so on, they are not subdued by the four demons (referring to the demons of afflictions, the five aggregates, death, and the heavens), and when encountering slander and insult, their minds are not timid; even if they receive respect, they are not arrogant. Therefore, it is said that their minds do not follow the actions of various defilements and delusions. Good man! This is how a Bodhisattva, possessing ten qualities, fully accomplishes the wonderful
行功德。
「複次，善男子！菩薩有十種法，具足圓滿則得成就依常乞食。何等為十？一者、慈心攝取，二者、次第行乞，三者、不自生惱，四者、成就知足，五者、普共分食，六者、不嗜美食，七者、飲食知量，八者、疾得善法，九者、愿滿善根，十者、離和合相？善男子！云何菩薩慈心攝取，乃至遠離諸和合相？善男子！若時菩薩見諸苦惱逼迫眾生，乏少善根，為欲圓滿彼善根故，隨順眾生，慈心攝取；菩薩為順平等慈心，次第行乞。於行乞時，若至城邑，齊整威儀，善攝諸根，一心不亂，諦視徐行，無逾七步，正念安住，于善法中，不選高門，不棄微賤，除惡律儀、旃荼羅等，為護譏嫌，悉不應往；若以慈心平等攝取，究竟不捨。菩薩隨順次第乞時，不自生惱，設不得食，亦不生瞋，菩薩如是成就知足，隨與而取，不擇精粗。菩薩如是次第乞已，持至佛前或塔廟前，以尊重心，恭敬供養，供養畢已，還本所居，分為四分；取第一分待同梵行，以第二分施諸貧苦，以第三分施諸囚繫，以第四分然自充食；于所食中，亦不貪嗜，但念于身，作除病想，乃至為令身得安住。受飲食時，不令太少，以自虛羸，妨修善業；亦不過多，令身困重，增長睡眠；因此食故，能勤精進，疾得善法。菩薩為欲圓滿一切菩提分法
【現代漢語翻譯】 現代漢語譯本 『再者，善男子！菩薩有十種法，如果具足圓滿，就能成就依常乞食的修行。是哪十種呢？第一，以慈悲心攝取眾生；第二，依次乞食；第三，不讓自己生起煩惱；第四，成就知足；第五，普遍與人分享食物；第六，不貪求美食；第七，飲食適量；第八，迅速獲得善法；第九，願望圓滿善根；第十，遠離和合之相。善男子！菩薩如何以慈悲心攝取眾生，乃至遠離諸和合之相呢？善男子！如果菩薩見到眾生被種種苦惱逼迫，缺少善根，爲了圓滿他們的善根，就隨順眾生，以慈悲心攝取他們；菩薩爲了隨順平等的慈悲心，依次乞食。在乞食時，如果到了城鎮，就整理好威儀，善於攝持諸根，一心不亂，仔細觀察，緩慢行走，不超過七步，正念安住，在善法中，不選擇高門大戶，也不捨棄卑微貧賤的人家，除了行為惡劣、旃荼羅（賤民）等，爲了避免譏嫌，都不應該前往；如果以慈悲心平等攝取，最終都不會捨棄。菩薩隨順次第乞食時，不讓自己生起煩惱，即使沒有得到食物，也不會生起嗔恨。菩薩這樣成就知足，隨給什麼就接受什麼，不選擇精細或粗糙的食物。菩薩這樣依次乞食后，帶到佛前或塔廟前，以尊重的心，恭敬供養，供養完畢后，回到自己居住的地方，將食物分為四份；取第一份給一同修行的道友，第二份施給貧困的人，第三份施給被囚禁的人，第四份自己食用；在所食用的食物中，也不貪求美味，只是想著身體，把它當作是去除疾病的藥物，乃至爲了讓身體能夠安住。接受飲食時，不讓自己吃得太少，以至於身體虛弱，妨礙修習善業；也不吃得過多，讓身體睏倦沉重，增長睡眠；因為飲食的緣故，能夠勤奮精進，迅速獲得善法。菩薩爲了圓滿一切菩提分法（通往覺悟的修行方法）
【English Translation】 English version 'Furthermore, good man! A Bodhisattva has ten dharmas, which if fully perfected, will achieve the practice of relying on regular alms-seeking. What are the ten? First, to gather beings with a compassionate heart; second, to beg for alms in order; third, not to generate afflictions for oneself; fourth, to achieve contentment; fifth, to share food universally; sixth, not to crave delicious food; seventh, to know the measure of food; eighth, to quickly attain good dharmas; ninth, to fulfill the roots of goodness; tenth, to be apart from the aspect of combination. Good man! How does a Bodhisattva gather beings with a compassionate heart, and even be apart from all aspects of combination? Good man! If a Bodhisattva sees beings oppressed by various sufferings, lacking roots of goodness, in order to perfect their roots of goodness, he will accord with beings and gather them with a compassionate heart; a Bodhisattva, in order to accord with an equal compassionate heart, begs for alms in order. When begging for alms, if he arrives at a city or town, he will arrange his deportment, well-control his senses, be single-minded, observe carefully, walk slowly, not exceeding seven steps, abide in right mindfulness, in good dharmas, not choosing high gates, nor abandoning the humble and lowly, except for those with evil conduct, Chandala (outcasts), etc., in order to avoid criticism, he should not go to them; if he gathers with a compassionate heart equally, he will ultimately not abandon them. When a Bodhisattva begs for alms in order, he does not generate afflictions for himself, even if he does not receive food, he will not generate anger. A Bodhisattva thus achieves contentment, accepting whatever is given, not choosing fine or coarse food. After a Bodhisattva has begged for alms in order, he brings it before the Buddha or a stupa, with a respectful heart, makes offerings respectfully, after making offerings, he returns to his dwelling place, and divides the food into four portions; he takes the first portion for fellow practitioners, the second portion to give to the poor, the third portion to give to those imprisoned, and the fourth portion for himself to eat; in the food he eats, he does not crave deliciousness, but only thinks of the body, treating it as medicine to remove illness, even to allow the body to abide. When receiving food, he does not eat too little, so that the body becomes weak, hindering the practice of good deeds; nor does he eat too much, causing the body to become tired and heavy, increasing sleep; because of this food, he can diligently progress, quickly attain good dharmas. A Bodhisattva, in order to perfect all the Bodhi-part dharmas (methods of practice leading to enlightenment)
諸善根故，又應遠離取和合相；離是相已，離於我執，成就無我，乃至自身內外血肉、一切財物，不生吝惜，能與眾生共所受用。善男子！是為菩薩具足十法，圓滿成就依常乞食妙行功德。
「複次，善男子！菩薩有十種法，具足圓滿則得成就常一坐食。何等為十？一者、如諸菩薩一坐道場；二者、降伏魔怨，心不移動；三者、于出世定，成就不動；四者、于出世慧，成就不動；五者、于出世智，成就不動；六者、于諸法空，成就不動；七者、于證真道，成就不動；八者、于真實際，成就不動；九者、于如如性，成就不動；十者、於一切智，成就不動。善男子！此一坐者，謂一法坐菩薩依彼而得不動，故說菩薩成就一坐。善男子！是為菩薩具足十法，圓滿成就常一坐食妙行功德。
大方廣佛華嚴經卷第三十三 大正藏第 10 冊 No. 0293 大方廣佛華嚴經
大方廣佛華嚴經卷第三十四
罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品
「複次，善男子！菩薩具十種法，則得圓滿成就一食。何等為十？一者、成就食時，性不貪求；二者、成就食時，性無染著；三者、隨得食時，常知止足；四者、恒依時食，不墮非時；五者、若為利養，悉不應食；六者、若得甘美，
【現代漢語翻譯】 現代漢語譯本 因為這些善根，還應該遠離執著於事物和合的表象；脫離這種執著后，就能脫離對自我的執著，成就無我的境界，甚至對於自身內外血肉、一切財物，都不產生吝惜，能夠與眾生共同享用。善男子！這就是菩薩具足的十種修行方法，圓滿成就依常乞食的殊勝功德。
『再者，善男子！菩薩有十種修行方法，具足圓滿就能成就常一坐食（指一天只坐著吃一頓飯）。是哪十種呢？一是，像諸位菩薩一樣在道場中一坐不動；二是，降伏魔怨，內心不為所動；三是，在出世禪定中，成就不動搖；四是，在出世智慧中，成就不動搖；五是，在出世的智識中，成就不動搖；六是，對於諸法皆空的道理，成就不動搖；七是，對於證悟真理的道路，成就不動搖；八是，對於真如實際的境界，成就不動搖；九是，對於如如不動的本性，成就不動搖；十是，對於一切智慧，成就不動搖。善男子！這裡所說的一坐，是指菩薩依靠一種法門而得不動，所以說菩薩成就一坐。善男子！這就是菩薩具足的十種修行方法，圓滿成就常一坐食的殊勝功德。
《大方廣佛華嚴經》卷第三十三 大正藏第 10 冊 No. 0293 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第三十四
罽賓國（古代西域國名）三藏般若奉 詔譯入不思議解脫境界普賢行愿品
『再者，善男子！菩薩具足十種修行方法，就能圓滿成就一食（指一天只吃一頓飯）。是哪十種呢？一是，在吃飯的時候，本性不貪求；二是，在吃飯的時候，本性沒有染著；三是，無論得到什麼食物，常常知道滿足；四是，總是按時吃飯，不違背時節；五是，如果爲了利益供養，就不應該吃飯；六是，如果得到美味的食物，
【English Translation】 English version Because of these roots of goodness, one should also stay away from grasping at the appearance of things being combined; having left this appearance, one leaves behind the attachment to self, achieves no-self, and even regarding one's own inner and outer flesh and blood, and all possessions, one does not generate stinginess, and is able to share them with all sentient beings. Good man! This is how a Bodhisattva fulfills ten practices, and perfectly achieves the meritorious virtue of relying on the practice of constant begging for food.
'Furthermore, good man! A Bodhisattva has ten practices, which when fulfilled and perfected, one achieves the practice of constantly eating one meal while seated. What are these ten? First, like all Bodhisattvas, one sits unmoving in the place of enlightenment; second, one subdues the demons and enemies, and the mind does not move; third, in the meditative state of transcending the world, one achieves non-movement; fourth, in the wisdom of transcending the world, one achieves non-movement; fifth, in the knowledge of transcending the world, one achieves non-movement; sixth, regarding the emptiness of all dharmas, one achieves non-movement; seventh, regarding the path of realizing the truth, one achieves non-movement; eighth, regarding the realm of true reality, one achieves non-movement; ninth, regarding the nature of suchness, one achieves non-movement; tenth, regarding all wisdom, one achieves non-movement. Good man! This sitting refers to a Bodhisattva sitting in one way, relying on that to achieve non-movement, therefore it is said that a Bodhisattva achieves one sitting. Good man! This is how a Bodhisattva fulfills ten practices, and perfectly achieves the meritorious virtue of constantly eating one meal while seated.
The Great Extensive Buddha Flower Adornment Sutra, Volume 33 Taisho Tripitaka Volume 10, No. 0293, The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Volume 34
Translated by Tripitaka Prajna of Kipin (ancient country in West Region) by Imperial Decree, entering the inconceivable liberation realm, Universal Worthy's practices and vows.
'Furthermore, good man! A Bodhisattva who possesses ten practices, then perfectly achieves the practice of eating one meal. What are these ten? First, when eating, one's nature does not crave; second, when eating, one's nature has no attachment; third, when receiving food, one always knows contentment; fourth, one always eats at the proper time, not falling into improper times; fifth, if it is for the sake of gain and offerings, one should not eat; sixth, if one obtains delicious food,
亦不應食；七者、若見他食，亦不生瞋；八者、見他食時，亦無慳妒；九者、乃至命盡，亦常一食；十者、于所食時，當起藥想。善男子！是為十法，成就一食妙行功德。
「複次，善男子！菩薩具十種法，則得圓滿阿蘭若法。何等為十？一者、成就久修梵行，二者、成就清凈律儀，三者、成就諸根不亂，四者、成就常樂多聞，五者、成就一切處力，六者、成就遠離我執，七者、成就不計著身，八者、成就常樂遠離，九者、成就正法現前，十者、成就樂於獨處。
「善男子！云何菩薩久修梵行，乃至成就樂於獨處？善男子！如是菩薩得出家已，于諸如來所說教中，具足三輪，戒印清凈；于諸戒中，獲得善巧，不由他教，能自開解。所謂：隨義善巧，而能修行；隨文善巧，受持不忘；于出要道，善巧隨順；於五犯聚，善巧悔除；隨所行住，離諸犯境；于諸惡人，心常怖畏，乃至小罪，亦不覆藏；于諸學處，有罪、無罪，悉能了知，知如是等業之久近，墮三惡趣，復生人天；如是菩薩善調六根，令無動亂，以是方便住阿蘭若。居無惱害、無過難處，不親一切居人境界；不遠城邑，乞食便易，藥草滋茂，清凈泉流；遠惡禽獸，空閑寂靜；依如是處而為居止。于所習誦，應自精勤；諷誦之時，調其氣息，聲離高下
【現代漢語翻譯】 現代漢語譯本：也不應該吃；第七，如果看到別人吃，也不要生嗔恨心；第八，看到別人吃的時候，也不要有吝嗇嫉妒心；第九，乃至生命結束，也常常只吃一餐；第十，在吃飯的時候，應當生起藥想。善男子！這就是十種方法，成就一餐的微妙修行功德。 其次，善男子！菩薩具備十種法，就能得到圓滿的阿蘭若法（指遠離塵囂的修行方法）。哪十種呢？第一，成就長久修持梵行（清凈的行為）；第二，成就清凈的律儀（戒律）；第三，成就諸根（眼、耳、鼻、舌、身、意）不散亂；第四，成就常常喜歡聽聞佛法；第五，成就一切處的力量；第六，成就遠離我執；第七，成就不在意身體；第八，成就常常喜歡遠離喧囂；第九，成就正法現前；第十，成就樂於獨處。 善男子！菩薩如何長久修持梵行，乃至成就樂於獨處呢？善男子！這樣的菩薩出家后，對於諸佛如來所說的教法中，具足三輪（指佈施、持戒、忍辱）的修行，戒印清凈；對於各種戒律，獲得善巧，不需要別人教導，自己就能開解。所謂：對於義理善巧，而能修行；對於文字善巧，受持不忘；對於出離生死之道，善巧隨順；對於五種犯戒的聚類，善巧懺悔消除；隨著所行所住，遠離各種犯戒的境界；對於各種惡人，心中常常畏懼，乃至小的罪過，也不隱瞞；對於各種學處（戒律），有罪、無罪，都能了知，知道這些業的久遠和近，會墮入三惡道，又會轉生人天；這樣的菩薩善於調伏六根，使之沒有動亂，用這種方法住在阿蘭若。居住在沒有惱害、沒有過失、沒有困難的地方，不親近一切居住的人的境界；不遠離城邑，乞食方便，藥草茂盛，清凈泉水；遠離惡禽猛獸，空閑寂靜；依靠這樣的地方而居住。對於所學習誦讀的，應當自己精勤；諷誦的時候，調和氣息，聲音不宜過高過低。
【English Translation】 English version: Nor should one eat; seventh, if one sees others eating, one should not generate anger; eighth, when seeing others eating, one should not have stinginess or jealousy; ninth, even until the end of life, one should always eat only one meal; tenth, when eating, one should generate the thought of medicine. Good man! These are the ten practices that accomplish the meritorious virtue of the wonderful practice of eating one meal. Furthermore, good man! A Bodhisattva who possesses ten dharmas will attain the perfect Aranya Dharma (the practice of living in seclusion). What are the ten? First, accomplishing the long practice of Brahmacharya (pure conduct); second, accomplishing pure precepts; third, accomplishing the non-disturbance of the senses; fourth, accomplishing the constant joy of hearing the Dharma; fifth, accomplishing the power in all places; sixth, accomplishing the detachment from self-grasping; seventh, accomplishing the non-attachment to the body; eighth, accomplishing the constant joy of seclusion; ninth, accomplishing the presence of the true Dharma; tenth, accomplishing the joy of solitude. Good man! How does a Bodhisattva practice Brahmacharya for a long time, and even accomplish the joy of solitude? Good man! Such a Bodhisattva, after leaving home, in the teachings spoken by all the Tathagatas, fully possesses the three wheels (referring to giving, keeping precepts, and patience), and the seal of precepts is pure; regarding all precepts, one obtains skill, and without being taught by others, one can understand by oneself. That is to say: one is skillful in the meaning and can practice; one is skillful in the words, and can uphold them without forgetting; regarding the path of liberation, one is skillful in following it; regarding the five categories of offenses, one is skillful in repenting and eliminating them; following where one goes and stays, one is far from all the realms of offenses; regarding all evil people, one's mind is always fearful, and even small offenses are not concealed; regarding all the places of learning (precepts), whether there is an offense or not, one can know, and know the long and short duration of these karmas, which will cause one to fall into the three evil realms, and then be reborn in the human and heavenly realms; such a Bodhisattva is skillful in taming the six senses, so that they are not disturbed, and with this method, one dwells in the Aranya. One dwells in a place without harm, without fault, and without difficulty, not close to the realms of all the people who live there; not far from cities, where it is easy to beg for food, where medicinal herbs are abundant, and where there are pure springs; far from evil birds and beasts, in a secluded and quiet place; one relies on such a place to dwell. Regarding what one studies and recites, one should be diligent; when reciting, one should regulate one's breath, and the voice should not be too high or too low.
，心不外緣，專想憶持，思惟文義，離諸惛掉，止觀相應。若見大臣、婆羅門等來至其所，當於來者起愛敬心，先意問訊，命令安坐，觀其根性，為說正法，咸令歡喜，信受修行。若見國王，應善迎奉，方便承意，作如是言：『唯愿大王就此敷座。』王既坐已，請其所欲，一切供給。或時彼王心無信樂，應以善言，讚美王德：『我觀大王妙得善利；今王境內，持戒、多聞、一切沙門及婆羅門良祐福田，悉于中住；以王威力，一切盜賊不來侵擾；由王德化，一切惡獸悉皆遠離。』王聞語已，歡喜踴躍，諸根調伏，其心寂靜，堪任法器，當爲宣說種種正法，或為演說厭生死法，或為演說如來功德、廣大自在甚深妙法，如是一切皆令歡喜。菩薩成就如是多聞、一切處力，堪修正行；菩薩成就自利利他，遠離一切我執煩惱；菩薩成就不計著身，于阿蘭若，心無恐怖；菩薩成就常樂遠離，住阿蘭若，其心寂靜；菩薩成就正法現前，于諸世間，悉皆舍離；菩薩成就樂於獨處，猶如野鹿，無鹿恐怖。善男子！是為菩薩具足十法，圓滿成就住阿蘭若妙行功德。
「複次，善男子！菩薩具十種法，則得成就樹下而坐。何等為十？一者、不近村邑聚落，二者、不依太遠城邑，三者、不依荊棘之處，四者、不依多毒草處，五者、不依無
【現代漢語翻譯】 現代漢語譯本：內心不向外攀緣，專注于憶念和保持正念，思維經文的含義，遠離昏沉和掉舉，使止和觀相互協調。如果看到大臣、婆羅門等人來到他的住所，應當對來者生起愛敬之心，先主動問候，請他們安坐，觀察他們的根性，為他們宣說正法，使他們都感到歡喜，信受並修行。如果見到國王，應當善加迎接和侍奉，方便地順應他的心意，這樣說：『唯愿大王在此就座。』國王坐下後，詢問他的需求，一切都給予滿足。有時國王可能沒有信樂之心，應當用善言讚美國王的德行：『我觀察到大王您獲得了極大的善利；如今大王的境內，持戒、多聞的一切沙門和婆羅門都是良善的福田，都居住在這裡；因為大王的威德，一切盜賊都不敢來侵擾；由於大王的德化，一切惡獸都遠離了。』國王聽了這些話后，會歡喜踴躍，諸根調伏，內心寂靜，堪為法器，這時應當為他宣說種種正法，或者為他演說厭離生死的法門，或者為他演說如來的功德、廣大自在甚深微妙的法門，像這樣一切都使他感到歡喜。菩薩成就了這樣廣博的聞法和在一切處的力量，堪能修正修行；菩薩成就了自利利他，遠離一切我執煩惱；菩薩成就了不執著于身體，在阿蘭若（寂靜處）中，內心沒有恐怖；菩薩成就了常樂遠離，住在阿蘭若，內心寂靜；菩薩成就了正法現前，對於世間的一切，都能夠舍離；菩薩成就了樂於獨處，就像野鹿一樣，沒有鹿的恐懼。善男子！這就是菩薩具足十法，圓滿成就住在阿蘭若的妙行功德。 其次，善男子！菩薩具足十種法，就能成就樹下而坐的修行。是哪十種呢？第一，不靠近村莊聚落；第二，不依附太遠的城邑；第三，不依附荊棘叢生的地方；第四，不依附多毒草的地方；第五，不依附沒有
【English Translation】 English version: The mind does not reach outwards, but focuses on recollection and mindfulness, contemplating the meaning of the scriptures, away from drowsiness and agitation, so that stillness and insight are in harmony. If he sees ministers, Brahmins, or others coming to his dwelling, he should have loving respect for those who come, first greet them, invite them to sit down, observe their capacities, and preach the Dharma to them, making them all happy, believing and practicing. If he sees a king, he should welcome and serve him well, conveniently complying with his wishes, saying, 'May the great king please take a seat here.' After the king sits down, inquire about his needs and provide everything. Sometimes the king may not have faith, so he should use kind words to praise the king's virtues: 'I observe that Your Majesty has obtained great benefits; now in Your Majesty's territory, all the Shramanas and Brahmins who uphold the precepts and are learned are good fields of merit, and they all reside here; because of Your Majesty's power, all thieves dare not invade; due to Your Majesty's virtuous influence, all evil beasts are far away.' After hearing these words, the king will be joyful and elated, his senses will be subdued, his mind will be peaceful, and he will be a suitable vessel for the Dharma. Then, one should preach various correct Dharmas to him, or explain the Dharma of renouncing birth and death, or explain the Tathagata's merits, the vast, free, and profound Dharma, making him all happy. A Bodhisattva who has achieved such extensive learning and power in all places is capable of correcting his practice; a Bodhisattva who has achieved self-benefit and benefiting others is free from all attachments and afflictions; a Bodhisattva who has achieved non-attachment to the body has no fear in the Aranya (quiet place); a Bodhisattva who has achieved the joy of constant detachment dwells in the Aranya with a peaceful mind; a Bodhisattva who has achieved the presence of the correct Dharma is able to renounce everything in the world; a Bodhisattva who has achieved the joy of solitude is like a wild deer, without the fear of deer. Good man! This is how a Bodhisattva possesses ten qualities, fully accomplishing the wonderful practice of dwelling in the Aranya. Furthermore, good man! A Bodhisattva who possesses ten qualities can achieve the practice of sitting under a tree. What are these ten? First, not being close to villages and settlements; second, not relying on cities that are too far away; third, not relying on places with thorns; fourth, not relying on places with many poisonous plants; fifth, not relying on places without
枝葉樹，六者、不依多猿狖處，七者、不依眾鳥集處，八者、不依惡獸住處，九者、不依近怨賊處，十者、不依造作非法惡律儀處；如是等處悉不應依。能令身心安隱喜樂，可修善行，即應安住。善男子！是為菩薩具足十法，圓滿成就樹下而坐妙行功德。
「複次，善男子！菩薩具十種法，則得圓滿露地而坐。何等為十？一者、隨寒熱雨，不擇溫涼，二者、不依墻壁，三者、不依樹林，四者、不依草𧂐，五者、不依危險，六者、寒不覆障，七者、雨不覆蓋，八者、熱不覆障，九者、風不覆障，十者、若有病苦，得居房舍。菩薩應當作如是念：『若於露坐，正念現前，隨所修行，速除煩惱，隨順佛說頭陀功德，我當勤求而得圓滿。』設住房舍不生貪著，亦不應言此好彼惡，應作是念：『我居寺舍，利益一切修福眾生。露坐不能為大利益；又露地坐，但能自利，不能利他。』而彼菩薩雖居房舍，晝夜常作露地坐想。善男子！是為菩薩具足十法，圓滿成就露地而坐妙行功德。
「複次，善男子！菩薩具十種法，則能成就住止冢間。何等為十？一者、厭離世間想，二者、死相現前想，三者、初死未壞想，四者、青瘀現前想，五者、膀脹現前想，六者、膿流敗壞想，七者、禽獸食啖想，八者、火焚半然想，九者、肢
【現代漢語翻譯】 現代漢語譯本 『枝葉茂盛的樹，有六種情況不應依靠：一是不應依靠多猿猴棲息的地方，二是不應依靠多鳥聚集的地方，三是不應依靠有惡獸居住的地方，四是不應依靠靠近仇敵盜賊的地方，五是不應依靠製造非法惡律儀的地方；像這樣的地方都不應該依靠。能夠使身心安穩喜樂，可以修行善行的地方，就應該安住。善男子！這就是菩薩具足十法，圓滿成就樹下而坐的妙行功德。 『再者，善男子！菩薩具足十種法，就能圓滿成就露地而坐。哪十種呢？一是隨順寒冷、炎熱、下雨，不選擇溫暖涼爽，二是不依靠墻壁，三是不依靠樹林，四是不依靠草堆，五是不依靠危險的地方，六是寒冷時不遮蔽，七是下雨時不遮蓋，八是炎熱時不遮蔽，九是颳風時不遮蔽，十是如果有病痛，可以居住在房舍。菩薩應當這樣想：『如果露地而坐，正念現前，隨著所修行的，迅速消除煩惱，隨順佛陀所說的頭陀功德，我應當勤奮追求而得到圓滿。』即使住在房舍也不生貪戀執著，也不應該說這個好那個不好，應該這樣想：『我住在寺舍，是爲了利益一切修福的眾生。露地而坐不能帶來大利益；而且露地而坐，只能自利，不能利他。』而那位菩薩即使住在房舍，白天夜晚也常常作露地而坐的觀想。善男子！這就是菩薩具足十法，圓滿成就露地而坐的妙行功德。 『再者，善男子！菩薩具足十種法，就能成就住在墳墓之間。哪十種呢？一是厭離世間的想法，二是死亡景像現前的想法，三是剛死還未腐壞的想法，四是青紫瘀腫現前的想法，五是腹部腫脹現前的想法，六是膿液流出腐敗的想法，七是禽獸啃食的想法，八是火燒半燃的想法，九是肢體
【English Translation】 English version 'A tree with branches and leaves, there are six places one should not rely on: first, one should not rely on a place where many monkeys dwell; second, one should not rely on a place where many birds gather; third, one should not rely on a place where fierce beasts live; fourth, one should not rely on a place near enemies and thieves; fifth, one should not rely on a place that creates unlawful and evil precepts; such places should not be relied upon. One should dwell in a place that can bring peace and joy to body and mind, and where one can practice good deeds. Good man! This is how a Bodhisattva fulfills ten dharmas, perfectly accomplishing the meritorious practice of sitting under a tree.' 'Furthermore, good man! A Bodhisattva who possesses ten dharmas can perfectly accomplish sitting in the open. What are the ten? First, one adapts to cold, heat, and rain, without choosing warmth or coolness; second, one does not rely on walls; third, one does not rely on forests; fourth, one does not rely on grass heaps; fifth, one does not rely on dangerous places; sixth, one does not seek shelter from the cold; seventh, one does not seek cover from the rain; eighth, one does not seek shelter from the heat; ninth, one does not seek shelter from the wind; tenth, if one is sick, one may reside in a dwelling. A Bodhisattva should think thus: 『If I sit in the open, with right mindfulness present, as I practice, I will quickly eliminate afflictions, and follow the ascetic virtues spoken by the Buddha, I shall diligently seek to attain perfection.』 Even if residing in a dwelling, one should not develop attachment, nor should one say this is good and that is bad, one should think thus: 『I reside in a monastery to benefit all sentient beings who cultivate merit. Sitting in the open cannot bring great benefit; moreover, sitting in the open only benefits oneself, not others.』 And that Bodhisattva, even while residing in a dwelling, constantly contemplates sitting in the open day and night. Good man! This is how a Bodhisattva fulfills ten dharmas, perfectly accomplishing the meritorious practice of sitting in the open.' 'Furthermore, good man! A Bodhisattva who possesses ten dharmas can accomplish dwelling among the tombs. What are the ten? First, the thought of renouncing the world; second, the thought of the appearance of death; third, the thought of a body newly dead and not yet decayed; fourth, the thought of the appearance of bluish-purple bruises; fifth, the thought of the appearance of a swollen abdomen; sixth, the thought of the appearance of pus flowing and decaying; seventh, the thought of being eaten by birds and beasts; eighth, the thought of being half-burned by fire; ninth, the thought of limbs
節分離想，十者、骨鎖現前想。善男子！若諸菩薩住冢間時，于諸眾生恒住慈心及利益心，堅持凈戒，攝護威儀，澡潔其身，不應食肉。何以故？止住寒林，應防二過：一、離外道所譏毀故，二、離非人得其便故。善男子！若彼菩薩入僧伽藍，先禮佛塔及諸形像，上、中、下座隨應禮拜；如是畢已，應當守護威儀法式，為住冢間諸菩薩等逆生死流、順聖法故。善男子！若彼菩薩入僧伽藍，舊住比丘應以床敷請令就坐。菩薩審觀，若有妨難，隨事思惟；若無妨難，乃可就坐；應當如是謙下其心。善男子！是為菩薩具足十法，圓滿成就住止冢間妙行功德。
「複次，善男子！菩薩具十種法，則得圓滿成就常坐。何等為十？一者、不為己身疲勞，二者、不為其心熱惱，三者、不為懶惰睡眠，四者、不為久立不安，五者、為滿菩提法聚，六者、為修心一境性，七者、為求正道現前，八者、為欲坐菩提場，九者、為欲利益眾生，十者、為欲滅除煩惱。善男子！是為菩薩具足十法，成就常坐妙行功德。
「複次，善男子！菩薩具十種法，則得圓滿成就隨坐。何等為十？一者、隨所遇座，心不貪著，二者、隨舊敷座，不自施設，三者、亦不教人敷設床座，四者、于諸敷具，不作因緣，五者、遇草葉等，隨時而坐，六者、
【現代漢語翻譯】 現代漢語譯本： 『節分離想』，即觀想身體的各個關節分離；『十者、骨鎖現前想』，即觀想骨骼和鎖骨顯露出來。善男子！如果菩薩住在墳墓之間時，對於一切眾生恒常保持慈悲心和利益心，堅持清凈的戒律，攝護自己的威儀，洗凈自己的身體，不應該吃肉。為什麼呢？因為住在寒林（墳地），應當防止兩種過失：第一，避免被外道譏諷譭謗；第二，避免非人（鬼神等）趁機作祟。善男子！如果那位菩薩進入僧伽藍（寺院），首先應當禮拜佛塔和各種佛像，對上座、中座、下座的比丘都應隨順禮拜；這樣完畢之後，應當守護威儀法式，爲了住在墳墓間的菩薩們能夠逆生死之流、順聖法之故。善男子！如果那位菩薩進入僧伽藍，舊住的比丘應當用床鋪請他坐下。菩薩應當仔細觀察，如果有妨礙或困難，就隨情況考慮；如果沒有妨礙或困難，才可以坐下；應當這樣謙虛自己的心。善男子！這就是菩薩具足十種法，圓滿成就住在墳墓間的殊勝修行功德。
『其次，善男子！菩薩具足十種法，就能圓滿成就常坐（經常坐禪）。哪十種呢？第一，不為自己的身體疲勞；第二，不為自己的內心煩惱；第三，不為懶惰睡眠；第四，不為久立不安；第五，爲了圓滿菩提的法聚；第六，爲了修習心一境性（專注）；第七，爲了尋求正道現前；第八，爲了想要坐在菩提樹下；第九，爲了想要利益眾生；第十，爲了想要滅除煩惱。善男子！這就是菩薩具足十種法，成就常坐的殊勝修行功德。』
『其次，善男子！菩薩具足十種法，就能圓滿成就隨坐（隨意而坐）。哪十種呢？第一，隨所遇到的座位，內心不貪著；第二，隨舊有的鋪設座位，不自己佈置；第三，也不教別人佈置床座；第四，對於各種鋪設的用具，不生起執著；第五，遇到草葉等，隨時而坐；第六，』
【English Translation】 English version: 'The thought of separated joints,' that is, contemplating the separation of the various joints of the body; 'the tenth, the thought of the appearance of bones and clavicles,' that is, contemplating the bones and clavicles becoming visible. Good man! If Bodhisattvas dwell in cemeteries, they should always maintain a mind of loving-kindness and a mind of benefiting all sentient beings, uphold pure precepts, protect their dignified conduct, cleanse their bodies, and should not eat meat. Why? Because when dwelling in a charnel ground, they should prevent two faults: first, to avoid being ridiculed and slandered by non-Buddhists; second, to avoid non-human beings (ghosts, etc.) taking advantage of them. Good man! If that Bodhisattva enters a Sangharama (monastery), they should first pay respects to the stupa and various Buddha images, and pay respects to the senior, middle, and junior monks accordingly; after completing this, they should uphold the rules of dignified conduct, for the sake of the Bodhisattvas dwelling in cemeteries to go against the flow of birth and death and follow the holy Dharma. Good man! If that Bodhisattva enters a Sangharama, the resident monks should offer a seat for them to sit on. The Bodhisattva should carefully observe, and if there are obstacles or difficulties, they should consider the situation; if there are no obstacles or difficulties, then they may sit down; they should thus humble their minds. Good man! These are the ten dharmas that a Bodhisattva possesses, perfectly accomplishing the meritorious practice of dwelling in cemeteries.
'Furthermore, good man! A Bodhisattva who possesses ten dharmas will perfectly accomplish the practice of constant sitting (frequent meditation). What are the ten? First, not being weary for one's own body; second, not being troubled in one's own mind; third, not being lazy or sleepy; fourth, not being restless from standing for a long time; fifth, for the sake of fulfilling the collection of Bodhi dharmas; sixth, for the sake of cultivating one-pointedness of mind; seventh, for the sake of seeking the manifestation of the right path; eighth, for the sake of wanting to sit under the Bodhi tree; ninth, for the sake of wanting to benefit sentient beings; tenth, for the sake of wanting to eliminate afflictions. Good man! These are the ten dharmas that a Bodhisattva possesses, accomplishing the meritorious practice of constant sitting.'
'Furthermore, good man! A Bodhisattva who possesses ten dharmas will perfectly accomplish the practice of sitting at will (sitting wherever one is). What are the ten? First, not being attached to the seat one encounters; second, following the existing seat, not arranging it oneself; third, not instructing others to arrange a seat; fourth, not creating attachments to various furnishings; fifth, sitting at any time on grass or leaves, etc.; sixth,'
多毒蟲處，應當遠離，七者、若欲臥時，右脅著地，八者、心無放逸，念當時起，九者、系想在明，順法寢息，十者、為欲修行，令身安樂。善男子！是為菩薩具足十法，成就隨坐妙行功德。善男子！此十二種頭陀功德，菩薩修行具足成就，能令一切善知識法圓滿清凈，能於一切善知識法永無退轉。」
爾時，善財童子得聞如是清凈妙行頭陀功德：種種讚歎諸善知識，種種隨順菩薩行門，及能顯示一切佛法；身心柔軟，歡喜踴躍，速疾增長愛敬之心，頂禮童子及童女，足繞無量匝，慇勤瞻仰，一心戀慕，辭退而去。
爾時，善財童子，善知識教潤澤其心，正念思惟諸菩薩行，漸漸前行向海岸國。自憶往世，經多生死不修禮敬，即時發意，深自克責，勤力而行。復憶往世，久處輪迴身心不凈，即時發意：專自治潔，愿達彼岸。復憶往世，隨順世間作諸惡業，即時發意：正念觀察諸菩薩行。復憶往世，煩惱覆心，起諸妄想，即時發意：恒正思惟諸法實性。復憶往世，所修諸行但為自身，即時發意：令心廣大普及含識。復憶往世，追求欲境常自損耗，即時發意：修行佛法，長養諸根。復憶往世，起邪思念，顛倒相應，即時發意：生正見心，起菩薩愿。復憶往世，日夜劬勞，作諸惡事，即時發意：起大精進，成就
【現代漢語翻譯】 現代漢語譯本：第七，在多毒蟲的地方，應當遠離；第八，如果想要睡覺時，右側身著地；第九，心中不放縱，念頭當時就生起；第十，將意念集中在光明上，順應佛法安穩入睡；第十一，爲了修行，使身體安樂。善男子！這就是菩薩具足十法，成就隨坐的微妙修行功德。善男子！這十二種頭陀（苦行）功德，菩薩修行具足成就，能夠使一切善知識的教法圓滿清凈，能夠對於一切善知識的教法永遠不退轉。 當時，善財童子聽聞如此清凈微妙的頭陀功德：種種讚歎各位善知識，種種隨順菩薩的修行法門，以及能夠顯示一切佛法；身心柔軟，歡喜踴躍，迅速增長愛敬之心，頂禮童子和童女，圍繞他們無數圈，慇勤地瞻仰，一心戀慕，然後告辭離去。 當時，善財童子，被善知識的教誨滋潤了內心，以正念思維各位菩薩的修行，漸漸地向前行進，前往海岸國。他回憶起往昔，經歷多次生死輪迴而不修習禮敬，立刻發願，深深地自我責備，勤奮地修行。又回憶起往昔，長期處於輪迴之中，身心不凈，立刻發願：專心致力於自身的清凈，愿能到達彼岸。又回憶起往昔，隨順世俗，造作各種惡業，立刻發願：以正念觀察各位菩薩的修行。又回憶起往昔，煩惱覆蓋內心，生起各種虛妄的念頭，立刻發願：恒常以正念思維諸法的真實本性。又回憶起往昔，所修的各種行為都只是爲了自身，立刻發願：使心胸廣大，普及一切眾生。又回憶起往昔，追求慾望的境界，常常自我損耗，立刻發願：修行佛法，增長各種根基。又回憶起往昔，生起邪惡的念頭，與顛倒相應，立刻發願：生起正見的內心，發起菩薩的誓願。又回憶起往昔，日夜辛勞，造作各種惡事，立刻發願：生起大精進心，成就
【English Translation】 English version: Seventh, one should stay away from places with many poisonous insects; eighth, when wanting to sleep, one should lie down on the right side; ninth, the mind should not be unrestrained, and thoughts should arise at that moment; tenth, one should focus the mind on brightness, and sleep peacefully in accordance with the Dharma; eleventh, for the sake of practice, one should make the body comfortable. Good man! These are the ten practices that a Bodhisattva should fulfill, achieving the wonderful merits of sitting meditation. Good man! These twelve kinds of Dhuta (ascetic) practices, when a Bodhisattva practices and fulfills them, can make the teachings of all good teachers complete and pure, and can ensure that one never regresses from the teachings of all good teachers. At that time, Sudhana (Shancai Tongzi) heard of such pure and wonderful Dhuta merits: various praises for all good teachers, various ways of following the Bodhisattva's practices, and the ability to reveal all the Buddha's teachings; his body and mind became soft, he rejoiced and leaped with joy, and his heart of love and respect grew rapidly. He bowed to the boy and girl, circled them countless times, gazed at them with reverence, and with a heart full of longing, he bid farewell and left. At that time, Sudhana, his heart nourished by the teachings of the good teachers, contemplated the practices of the Bodhisattvas with right mindfulness, and gradually moved forward towards the Coast Country. He recalled his past lives, having gone through many cycles of birth and death without practicing reverence, and immediately made a vow, deeply reproaching himself, and diligently practiced. He also recalled his past lives, having been in the cycle of rebirth for a long time, his body and mind impure, and immediately made a vow: to focus on purifying himself, wishing to reach the other shore. He also recalled his past lives, having followed the world and committed various evil deeds, and immediately made a vow: to observe the practices of the Bodhisattvas with right mindfulness. He also recalled his past lives, his mind covered by afflictions, giving rise to various false thoughts, and immediately made a vow: to constantly contemplate the true nature of all dharmas with right mindfulness. He also recalled his past lives, his practices were only for himself, and immediately made a vow: to make his heart vast and extend to all sentient beings. He also recalled his past lives, pursuing the realms of desire, often depleting himself, and immediately made a vow: to practice the Buddha's teachings and nourish all his roots. He also recalled his past lives, having arisen evil thoughts, corresponding with perversion, and immediately made a vow: to generate a mind of right view and make the vows of a Bodhisattva. He also recalled his past lives, toiling day and night, doing various evil deeds, and immediately made a vow: to generate great diligence and achieve
佛法。復憶往世，受五趣生，于自他身皆無利益，即時發意：愿以其身饒益眾生，成就佛法，發起一切眾生善根，承事一切諸善知識，恒與正願心共相應；如是思惟，生大歡喜。
復觀此身，從無始際，常是一切生、老、病、死、恩愛、離別眾苦之本，愿盡未來修行一切菩薩之道，教化成熟一切眾生，見諸如來成就佛法，遊行一切諸佛剎土，承事一切善說法師，住持一切如來正教，尋求一切正法伴侶，見一切善知識集一切諸佛法與一切菩薩愿智身而作因緣。作是念時，速疾增長不可思議無量善根，即於一切諸菩薩所發起深信尊重之心生希有想，生大師想；諸根清凈，善法增益，起一切菩薩恭敬供養，作一切菩薩曲躬合掌，生一切菩薩普見世間眼，起一切菩薩普念眾生想；入一切菩薩無量平等門，現一切菩薩無量愿化身，出一切菩薩清凈語言，愿欲莊嚴一切佛土想；見過現一切諸佛及諸菩薩威德圓滿，於一切處示現成道神通變化，乃至無有一毛端處佛菩薩身而不周遍；又得清凈一切菩薩智光明眼，見一切菩薩所行境界：其心普入十方剎網，其愿普遍虛空法界，隨順一切盡無餘處，普修一切三世平等無分別行，相續不斷，無有休息，普入一切甚深法門；如是一切，皆以信受善知識教之所致耳。
善財童子以如
【現代漢語翻譯】 現代漢語譯本：佛法。又回憶過去世，在五道輪迴中受生，對於自己和他人都沒有利益，當下就發願：愿以自身利益眾生，成就佛法，發起一切眾生的善根，承事一切善知識（指引修行的人），恒常與正願心相應；這樣思惟，生起大歡喜。 又觀察這個身體，從無始以來，常常是一切生、老、病、死、恩愛、離別等眾苦的根源，愿在未來盡力修行一切菩薩之道，教化成熟一切眾生，見證諸如來成就佛法，在一切諸佛剎土（佛所居住的清凈國土），承事一切善說法師，住持一切如來正教，尋求一切正法伴侶，見一切善知識聚集一切諸佛法與一切菩薩愿智身而作為因緣。當這樣想的時候，迅速增長不可思議的無量善根，即刻對一切諸菩薩生起深信尊重之心，生起稀有之想，生起大師之想；諸根清凈，善法增益，生起一切菩薩的恭敬供養，做一切菩薩的曲躬合掌，生起一切菩薩普見世間的眼睛，生起一切菩薩普念眾生的想法；進入一切菩薩的無量平等之門，顯現一切菩薩的無量愿化身，發出一切菩薩的清凈語言，愿欲莊嚴一切佛土的想法；見到過去、現在一切諸佛及諸菩薩威德圓滿，在一切處示現成道神通變化，乃至沒有一毛端的地方不是佛菩薩的身所周遍；又得到清凈一切菩薩智光明眼，見到一切菩薩所行的境界：其心普遍進入十方剎網，其愿普遍虛空法界，隨順一切沒有遺漏之處，普遍修習一切三世平等無分別的修行，相續不斷，沒有休息，普遍進入一切甚深法門；像這樣的一切，都是因為信受善知識教導所導致的。 善財童子因此
【English Translation】 English version: The Dharma. Again, recalling past lives, having been born in the five realms of existence, it was of no benefit to oneself or others. Immediately, the thought arose: 'May I use this body to benefit all beings, accomplish the Buddha Dharma, initiate the roots of goodness in all beings, serve all virtuous teachers (those who guide practice), and always be in accord with the mind of right aspiration.' Thinking thus, great joy arose. Furthermore, contemplating this body, from beginningless time, it has always been the source of all sufferings such as birth, old age, sickness, death, love, and separation. May I, in the future, strive to practice all the paths of a Bodhisattva, teach and mature all beings, witness all Tathagatas (Buddhas) accomplish the Buddha Dharma, in all Buddha-lands (pure lands where Buddhas reside), serve all virtuous Dharma teachers, uphold all the correct teachings of the Tathagatas, seek all companions on the right path, and see all virtuous teachers gather all the Buddha Dharmas and the wisdom-bodies of all Bodhisattvas as causes and conditions. When thinking thus, immeasurable roots of goodness quickly grow, and immediately, a deep faith and respect for all Bodhisattvas arises, a sense of rarity arises, and a sense of being in the presence of a great master arises. The senses become pure, good qualities increase, the reverence and offerings of all Bodhisattvas arise, the bowing and joining of palms of all Bodhisattvas are performed, the eyes of all Bodhisattvas that see the world universally arise, the thought of all Bodhisattvas that universally contemplate all beings arises; entering the immeasurable gate of equality of all Bodhisattvas, manifesting the immeasurable transformation bodies of all Bodhisattvas, uttering the pure speech of all Bodhisattvas, and the thought of wishing to adorn all Buddha-lands arises; seeing the past and present Buddhas and Bodhisattvas with their perfect majestic power, demonstrating the miraculous transformations of enlightenment in all places, to the point that there is not a single hair-tip where the bodies of Buddhas and Bodhisattvas do not pervade; and also obtaining the pure wisdom-light eyes of all Bodhisattvas, seeing the realms practiced by all Bodhisattvas: their minds universally enter the net of lands in the ten directions, their vows pervade the Dharma realm of empty space, following all without any omissions, universally cultivating all the equal and non-discriminating practices of the three times, continuously without rest, universally entering all the profound Dharma gates; all of this is due to believing and accepting the teachings of virtuous teachers. Sudhana thus
是尊重、如是供養、如是稱讚、如是觀察、如是加持、如是願力、如是想念、如是隨順、如是思惟、如是出生，遍滿無量智慧境界，于毗盧遮那莊嚴藏大樓閣前，五體投地，恭敬禮拜，暫時斂念，思惟觀察，發起甚深廣大信解、廣大願力，變化自身遍一切處，入智慧身，住平等門，普現其身在於一切如來前、一切菩薩前、一切善知識前、一切如來塔廟前、一切如來形像前、一切諸佛一切菩薩住處前、一切法寶堂宇前、一切聲聞辟支佛及其塔廟前、一切聖眾福田前、一切父母尊者前、一切十方眾生身前，遍一切處，皆如上說，尊重禮讚；如是充滿一切緣中，無盡願力加持變化，盡未來際，遍一切處，無有休息；等虛空無邊量故，等法界無障礙故，等實際遍一切故，等如來無分別故；猶如影隨智想現故，猶如夢從思等起故，猶如像表示一切故，猶如響善緣所發故；無有生更遞興謝故，無有相應心遷動故，無有性隨緣轉變故。又決定知甚深信解：如是如是一切諸報，皆從業起甚深信解；如是如是一切諸果，皆從因起甚深信解；如是如是一切諸業，皆從習起甚深信解；如是如是一切如來出興於世，皆從信起甚深信解；如是如是一切化現諸供養事，皆悉從於決定解起甚深信解；如是如是一切如來所變化佛，皆從尊重愛敬心起甚深
【現代漢語翻譯】 現代漢語譯本 如此尊重、如此供養、如此稱讚、如此觀察、如此加持、如此願力、如此想念、如此隨順、如此思惟、如此出生，遍滿無量智慧境界，在毗盧遮那（Vairocana，意為光明遍照）莊嚴藏大樓閣前，五體投地，恭敬禮拜，暫時收斂心念，思惟觀察，發起甚深廣大的信解、廣大的願力，變化自身遍佈一切處，進入智慧之身，安住于平等之門，普遍顯現自身在一切如來前、一切菩薩前、一切善知識前、一切如來塔廟前、一切如來形像前、一切諸佛一切菩薩住處前、一切法寶堂宇前、一切聲聞辟支佛（Pratyekabuddha，意為獨覺）及其塔廟前、一切聖眾福田前、一切父母尊者前、一切十方眾生身前，遍佈一切處，都如上面所說，尊重禮讚；如此充滿一切因緣之中，無盡的願力加持變化，直到未來際，遍佈一切處，沒有休息；等同虛空無邊量，等同法界無障礙，等同實際遍一切，等同如來無分別；猶如影子隨著智慧的念想而顯現，猶如夢境從思緒等而生起，猶如影象表示一切，猶如聲音由善緣所引發；沒有生起更替興衰，沒有相應的心念遷動，沒有自性隨著因緣轉變。又決定了知甚深信解：如此如此一切的果報，都是從業力而起，有甚深的信解；如此如此一切的果，都是從因緣而起，有甚深的信解；如此如此一切的業，都是從習氣而起，有甚深的信解；如此如此一切如來出興於世，都是從信心而起，有甚深的信解；如此如此一切化現的供養之事，都是從決定解而起，有甚深的信解；如此如此一切如來所變化的佛，都是從尊重愛敬之心而起，有甚深的信解。
【English Translation】 English version Such respect, such offerings, such praise, such observation, such blessings, such vows, such thoughts, such compliance, such contemplation, such arising, pervading immeasurable realms of wisdom. Before the great pavilion of Vairocana's (meaning 'the Illuminator') majestic treasury, prostrating with the five limbs touching the ground, respectfully bowing, temporarily collecting one's thoughts, contemplating and observing, generating profound and vast faith and understanding, vast vows, transforming oneself to pervade all places, entering the body of wisdom, dwelling in the gate of equality, universally manifesting oneself before all Tathagatas, all Bodhisattvas, all virtuous teachers, all stupas of the Tathagatas, all images of the Tathagatas, all places where all Buddhas and Bodhisattvas dwell, all halls of Dharma treasures, all Sravakas (meaning 'hearers') and Pratyekabuddhas (meaning 'solitary Buddhas') and their stupas, all fields of merit of the noble assembly, all parents and venerable ones, all beings in the ten directions, pervading all places, all as described above, respecting and praising; thus filling all conditions, with endless vows blessing and transforming, until the end of the future, pervading all places, without rest; equal to the boundless measure of space, equal to the unobstructed Dharma realm, equal to the reality pervading all, equal to the non-discriminating nature of the Tathagata; like a shadow appearing with the thought of wisdom, like a dream arising from thoughts and so on, like an image representing all, like a sound produced by good conditions; without arising and passing away, without corresponding thoughts moving, without nature changing with conditions. Furthermore, with firm knowledge and profound faith and understanding: all such retributions arise from karma, with profound faith and understanding; all such fruits arise from causes, with profound faith and understanding; all such actions arise from habits, with profound faith and understanding; all such Tathagatas appearing in the world arise from faith, with profound faith and understanding; all such manifested offerings arise from resolute understanding, with profound faith and understanding; all such Buddhas transformed by the Tathagatas arise from respect and loving reverence, with profound faith and understanding.
信解；如是如是一切佛法，從善根起甚深信解；如是如是一切化佛，從方便起甚深信解；如是如是一切佛事，從大愿起甚深信解；如是如是一切菩薩所修諸行，從迴向起甚深信解；如是如是一切法界廣大莊嚴，從一切智境界而起甚深信解。離於斷見，知迴向故；離於常見，知無生故；離無因見，知正因故；離顛倒見，知如實理故；離自在見，知不由他故；離自他見，知從緣起故；離諸邪見，知因果力故；離邊執見，知法界無邊故；離往來見，知如影像故；離有無見，知不生滅故；離一切法見，知空無生故，知不自在故，知願力出生故；離一切相見，入無相際故，知一切法如種生芽不失壞故，如印印文相續起故；知質如像故，知聲如響故，知境如夢故，知業如幻故，了世心現故，了果因起故，了報業集故；了知一切諸功德法皆從菩薩善巧方便之所流故；了知一切法非法性，平等現前，增長成就真法界故。
善財童子入如是智、如是思惟、如是作意，端心潔念，于樓閣前，舉體投地，慇勤頂禮，不思議善根速疾現前，流注身心，清涼悅澤，然後安徐從地而起，一心瞻仰，目不暫舍，合掌圍繞毗盧遮那普莊嚴藏廣大樓閣，經無量匝，思惟作意，發起深心，曲躬恭敬，作是念言：「此大樓閣，是解甚深空無相愿，三解脫
【現代漢語翻譯】 現代漢語譯本：如此這般地，對於一切佛法，從善根生起甚深的信解；如此這般地，對於一切化佛（佛的化身），從方便（權巧的手段）生起甚深的信解；如此這般地，對於一切佛事（佛所做的事業），從大愿（宏大的誓願）生起甚深的信解；如此這般地，對於一切菩薩所修的各種修行，從迴向（將功德轉向特定目標）生起甚深的信解；如此這般地，對於一切法界（宇宙萬有）廣大莊嚴，從一切智（佛的智慧）境界而生起甚深的信解。遠離斷見（認為事物會徹底斷滅的見解），因為知道迴向的緣故；遠離常見（認為事物永恒不變的見解），因為知道無生的緣故；遠離無因見（認為事物沒有原因的見解），因為知道正因（正確的因）的緣故；遠離顛倒見（與真理相反的見解），因為知道如實理（真實不虛的道理）的緣故；遠離自在見（認為事物由自身主宰的見解），因為知道不由他（不依賴其他）的緣故；遠離自他見（認為有自身和他者的見解），因為知道從緣起（由因緣和合而生）的緣故；遠離各種邪見（錯誤的見解），因為知道因果力的緣故；遠離邊執見（執著于極端觀點的見解），因為知道法界無邊的緣故；遠離往來見（認為有來去的見解），因為知道如影像（像影子一樣虛幻）的緣故；遠離有無見（認為有或無的見解），因為知道不生滅（不產生也不消滅）的緣故；遠離一切法見（執著於一切法的見解），因為知道空無生（空性無生）的緣故，知道不自在（不受自身控制）的緣故，知道願力出生（由願力產生）的緣故；遠離一切相見（執著於一切表象的見解），進入無相際（無相的境界）的緣故，知道一切法如種子生芽不失壞的緣故，如印章印在紙上相續生起的緣故；知道本質如影像的緣故，知道聲音如迴響的緣故，知道境界如夢境的緣故，知道業力如幻化的緣故，瞭解世間的心識顯現的緣故，瞭解果報由因緣生起的緣故，瞭解報應由業力集聚的緣故；瞭解一切功德法都從菩薩善巧方便的運用中流露出來的緣故；瞭解一切法和非法（非法的性質）的自性，平等地顯現，增長成就真正的法界的緣故。 善財童子進入這樣的智慧、這樣的思惟、這樣的作意，端正心念，在樓閣前，全身投地，慇勤頂禮，不可思議的善根迅速地顯現，流注身心，清涼喜悅，然後緩緩地從地上起身，一心瞻仰，目光不曾離開，合掌圍繞毗盧遮那（Vairocana，佛的法身）普莊嚴藏廣大樓閣，經過無數圈，思惟作意，發起深心，彎腰恭敬，這樣想道：『這座大樓閣，是理解甚深空無相愿（空性、無相、願力）的三解脫（空解脫、無相解脫、無愿解脫）的境界。』
【English Translation】 English version: Thus, for all the Buddha-dharma, profound faith and understanding arise from good roots; thus, for all manifested Buddhas (Nirmanakaya, the emanation body of Buddha), profound faith and understanding arise from skillful means (Upaya); thus, for all the deeds of the Buddhas, profound faith and understanding arise from great vows; thus, for all the practices cultivated by Bodhisattvas, profound faith and understanding arise from dedication (Parinamana); thus, for all the vast and magnificent adornments of the Dharma realm (Dharmadhatu), profound faith and understanding arise from the realm of all-knowing wisdom (Sarvajna). One is free from the view of annihilation (Ucchedadrishti), because one knows the nature of dedication; free from the view of permanence (Shashvatadrishti), because one knows the nature of non-arising; free from the view of causelessness (Ahetukadrishti), because one knows the true cause; free from the view of perversion (Viparyasadrishti), because one knows the true reality; free from the view of self-sovereignty (Ishvaradrishti), because one knows it is not dependent on others; free from the view of self and other (Atma-paradrishti), because one knows it arises from conditions; free from all wrong views (Mithyadrishti), because one knows the power of cause and effect; free from the view of extremes (Antagrahadrishti), because one knows the Dharma realm is boundless; free from the view of coming and going (Agati-gatidrishti), because one knows it is like an image; free from the view of existence and non-existence (Astinastidrishti), because one knows it is neither arising nor ceasing; free from the view of all dharmas, because one knows emptiness and non-arising, knows it is not self-sovereign, and knows it arises from the power of vows; free from the view of all forms, because one enters the realm of no-form, knows all dharmas are like seeds sprouting without being destroyed, like a seal imprinting a continuous pattern; knows the essence is like an image, knows sound is like an echo, knows realms are like dreams, knows karma is like an illusion, understands the manifestation of worldly consciousness, understands the arising of results from causes, understands the accumulation of retribution from karma; understands that all meritorious dharmas flow from the skillful means of Bodhisattvas; understands that the nature of all dharmas and non-dharmas manifests equally, increasing and accomplishing the true Dharma realm. Sudhana entered into such wisdom, such contemplation, such intention, with a pure and focused mind, prostrated himself fully on the ground before the pavilion, respectfully bowing, and inconceivable good roots swiftly manifested, flowing into his body and mind, bringing coolness and joy. Then, he slowly rose from the ground, gazing intently, his eyes never leaving, and circumambulated the vast pavilion of Vairocana's (the cosmic Buddha) Universal Adornment Treasury, countless times, contemplating and intending, generating a profound mind, bowing respectfully, and thought: 'This great pavilion is the realm of understanding the profound emptiness, signlessness, and wish (Sunyata, Animitta, and Apranihita), the three liberations.'
者之所住處；此大樓閣，是于諸法，了達法性無分別者之所住處；此大樓閣，是了法界本際平等無差別者之所住處；此大樓閣，是知一切諸眾生界不可得者之所住處；此大樓閣，是知一切諸法無生、住、滅者之所住處；此大樓閣，是不執著一切世間者之所住處；此大樓閣，是不執著一切窟宅者之所住處；此大樓閣，是不愛樂一切聚落者之所住處；此大樓閣，是不依著一切境界者之所住處；此大樓閣，是能遠離一切相者之所住處；此大樓閣，是能壞散一切妄想者之所住處；此大樓閣，是知諸法無自性者之所住處；此大樓閣，是斷一切分別業者之所住處；此大樓閣，是離一切想、心意識者之所住處；此大樓閣，是於一切法不來、不去、不入、不出者之所住處；此大樓閣，是入一切甚深般若波羅蜜者之所住處；此大樓閣，是能方便安住一切普門法界者之所住處；此大樓閣，是能寂靜息滅一切煩惱火者之所住處；此大樓閣，是以勝慧除斷一切見愛慢者之所住處；此大樓閣，是出生一切諸禪解脫等持等至三昧通明而遊戲者之所住處；此大樓閣，是觀察一切諸大菩薩三昧境界者之所住處；此大樓閣，是安住一切諸如來所，親近依止者之所住處；此大樓閣，是以一劫入一切劫，以一切劫入於一劫而不壞其相者之所住處；此大樓閣，是
以一剎入一切剎，以一切剎入於一剎而不壞其相者之所住處；此大樓閣，是以一法入一切法，以一切法入於一法而不相雜亂者之所住處；此大樓閣，是以一眾生入一切眾生，以一切眾生入一眾生而不壞其相者之所住處；此大樓閣，是以一佛入一切佛，以一切佛入於一佛而不壞其相者之所住處；此大樓閣，是於一念中，而知一切三世者之所住處；此大樓閣，是於一念中，往詣一切國土者之所住處；此大樓閣，是於一切眾生前，悉現其身者之所住處；此大樓閣，是心常利益一切世間者之所住處；此大樓閣，是得自在力，能遍至一切處者之所住處；此大樓閣，是雖已出一切世間，為欲教化諸眾生故，而恒于中，普現其身不捨離者之所住處；此大樓閣，是不依著一切剎土，欲為供養一切佛故，而游一切諸佛剎者之所住處；此大樓閣，是不動本處，能普往詣一切佛剎而莊嚴者之所住處；此大樓閣，是能遍親近一切諸佛而不起佛想者之所住處；此大樓閣，是能遍依止一切善知識而不起善知識想者之所住處；此大樓閣，是住一切魔宮而不耽著欲境界者之所住處；此大樓閣，是知一切心意識法，而永離一切心想見者之所住處；此大樓閣，是雖於一切眾生中而現其身，然于自他不生二相者之所住處；此大樓閣，是能普入一切世界，而於法
【現代漢語翻譯】 現代漢語譯本 此大樓閣，是能夠以一剎那（ksana，極短的時間單位）進入一切剎土（buddhaksetra，佛的國土），又能夠以一切剎土進入一剎那，而不破壞其各自的相狀的修行者所居住的地方；此大樓閣，是能夠以一法（dharma，佛法）進入一切法，又能夠以一切法進入一法，而不相互混雜的修行者所居住的地方；此大樓閣，是能夠以一個眾生進入一切眾生，又能夠以一切眾生進入一個眾生，而不破壞其各自的相狀的修行者所居住的地方；此大樓閣，是能夠以一佛進入一切佛，又能夠以一切佛進入一佛，而不破壞其各自的相狀的修行者所居住的地方；此大樓閣，是在一念之間，就能夠知曉過去、現在、未來三世一切事物的修行者所居住的地方；此大樓閣，是在一念之間，就能夠前往一切國土的修行者所居住的地方；此大樓閣，是在一切眾生面前，都能夠顯現其身形的修行者所居住的地方；此大樓閣，是內心常常利益一切世間的修行者所居住的地方；此大樓閣，是獲得自在之力，能夠普遍到達一切地方的修行者所居住的地方；此大樓閣，是雖然已經超出一切世間，爲了教化眾生的緣故，而恒常在此處普遍顯現其身形，不捨離眾生的修行者所居住的地方；此大樓閣，是不執著于任何剎土，爲了供養一切佛的緣故，而遊歷一切諸佛剎土的修行者所居住的地方；此大樓閣，是不動搖其根本之處，能夠普遍前往一切佛剎土並加以莊嚴的修行者所居住的地方；此大樓閣，是能夠普遍親近一切諸佛，而不生起對佛的執著想法的修行者所居住的地方；此大樓閣，是能夠普遍依止一切善知識（kalyanamitra，引導修行的人），而不生起對善知識的執著想法的修行者所居住的地方；此大樓閣，是居住在一切魔宮（mara-bhavana，魔的住所）中，而不貪戀慾望境界的修行者所居住的地方；此大樓閣，是知曉一切心意識法（citta-manas-vijnana，心的各種作用），而永遠遠離一切心念和見解的修行者所居住的地方；此大樓閣，是雖然在一切眾生中顯現其身形，然而對於自己和他人不生起二元對立想法的修行者所居住的地方；此大樓閣，是能夠普遍進入一切世界，而對於法
【English Translation】 English version This great pavilion is the dwelling place of those who can enter all buddha-lands (buddhaksetra) in a single instant (ksana), and enter a single instant in all buddha-lands, without destroying their respective forms; this great pavilion is the dwelling place of those who can enter all dharmas (dharma) in a single dharma, and enter a single dharma in all dharmas, without mixing them up; this great pavilion is the dwelling place of those who can enter all beings in a single being, and enter a single being in all beings, without destroying their respective forms; this great pavilion is the dwelling place of those who can enter all Buddhas in a single Buddha, and enter a single Buddha in all Buddhas, without destroying their respective forms; this great pavilion is the dwelling place of those who can know all things of the three times (past, present, and future) in a single thought; this great pavilion is the dwelling place of those who can go to all lands in a single thought; this great pavilion is the dwelling place of those who can manifest their bodies before all beings; this great pavilion is the dwelling place of those whose minds constantly benefit all worlds; this great pavilion is the dwelling place of those who have obtained the power of freedom and can reach all places; this great pavilion is the dwelling place of those who, although they have transcended all worlds, constantly manifest their bodies here for the sake of teaching all beings, without abandoning them; this great pavilion is the dwelling place of those who do not cling to any buddha-land, but travel to all buddha-lands to make offerings to all Buddhas; this great pavilion is the dwelling place of those who, without moving from their original place, can go to all buddha-lands and adorn them; this great pavilion is the dwelling place of those who can be close to all Buddhas without giving rise to the thought of a Buddha; this great pavilion is the dwelling place of those who can rely on all good teachers (kalyanamitra) without giving rise to the thought of a good teacher; this great pavilion is the dwelling place of those who dwell in all demon palaces (mara-bhavana) without being attached to the realm of desire; this great pavilion is the dwelling place of those who know all the laws of mind, consciousness, and perception (citta-manas-vijnana), and are forever free from all thoughts and views; this great pavilion is the dwelling place of those who, although they manifest their bodies among all beings, do not give rise to dualistic thoughts of self and others; this great pavilion is the dwelling place of those who can enter all worlds, and regarding the dharma
界無差別相者之所住處；此大樓閣，是愿住未來一切劫，而於諸劫無長短想者之所住處；此大樓閣，是不離一毛端處，而普現身，隨順十方一切世界者之所住處；此大樓閣，是能演說難遭遇法者之所住處；是能安住難知解法者之所住處，是能安住甚深法者之所住處，是能安住無二法者之所住處，是能安住無相法者之所住處，是能安住無對治法者之所住處，是能安住無所得法者之所住處，是能安住無戲論法者之所住處，是能安住大慈大悲者之所住處，是已越度一切二乘所知境者之所住處，是已超過一切魔境界者之所住處，是已能於一切世法無所染者之所住處，是已能到一切菩薩所到岸者之所住處，是已能住一切如來所住處者之所住處；是雖已離一切諸相，而亦不入聲聞正位者之所住處；是雖已了諸法無生，而亦不住無生法性者之所住處；是雖已觀貪慾不凈，而不證離貪法，亦不與貪慾俱者之所住處；是雖修于慈，而不證離瞋法，亦不與瞋垢俱者之所住處；是雖觀一切十二緣起，而不證離癡法，亦不與癡惑俱者之所住處；是雖住四禪，而以大悲願力，不隨禪生者之所住處；是雖住四無量，為化眾生故，而不生於色界者之所住處；是雖修四無色定，以大悲故，而不住無色界者之所住處；是雖勤修止觀，為化眾生故，而不證明
【現代漢語翻譯】 現代漢語譯本：此大樓閣，是安住于諸界沒有差別相之處；此大樓閣，是愿安住于未來一切劫，並且對於諸劫沒有長短之想的人所安住之處；此大樓閣，是不離一毛端之處，而能普遍顯現自身，隨順十方一切世界的人所安住之處；此大樓閣，是能夠演說難以遭遇的佛法的人所安住之處；是能夠安住于難以知解的佛法的人所安住之處，是能夠安住于甚深佛法的人所安住之處，是能夠安住于無二佛法的人所安住之處，是能夠安住于無相佛法的人所安住之處，是能夠安住于無對治佛法的人所安住之處，是能夠安住于無所得佛法的人所安住之處，是能夠安住于無戲論佛法的人所安住之處，是能夠安住于大慈大悲的人所安住之處，是已經超越一切二乘（聲聞和緣覺）所知境界的人所安住之處，是已經超過一切魔境界的人所安住之處，是已經能夠對於一切世間法沒有染著的人所安住之處，是已經能夠到達一切菩薩所到達的彼岸的人所安住之處，是已經能夠安住於一切如來所安住之處的人所安住之處；是雖然已經遠離一切諸相，卻也不進入聲聞正位的人所安住之處；是雖然已經了知諸法無生，卻也不安住于無生法性的人所安住之處；是雖然已經觀察貪慾不凈，卻不證得離貪之法，也不與貪慾同在的人所安住之處；是雖然修習慈心，卻不證得離瞋之法，也不與瞋恚垢染同在的人所安住之處；是雖然觀察一切十二緣起，卻不證得離癡之法，也不與癡惑同在的人所安住之處；是雖然安住於四禪，卻以大悲願力，不隨禪定而生的人所安住之處；是雖然安住於四無量心，爲了教化眾生的緣故，而不生於梵天的人所安住之處；是雖然修習四無色定，以大悲心的緣故，卻不安住于無色界的人所安住之處；是雖然勤修止觀，爲了教化眾生的緣故，而不證得涅槃的人所安住之處。
【English Translation】 English version: This great pavilion is the dwelling place of those who abide where there is no differentiation of realms; this great pavilion is the dwelling place of those who wish to abide for all future kalpas (eons), and who have no thought of long or short kalpas; this great pavilion is the dwelling place of those who, without leaving the tip of a single hair, can manifest themselves universally, conforming to all worlds in the ten directions; this great pavilion is the dwelling place of those who can expound the Dharma that is difficult to encounter; it is the dwelling place of those who can abide in the Dharma that is difficult to understand, it is the dwelling place of those who can abide in the profound Dharma, it is the dwelling place of those who can abide in the non-dual Dharma, it is the dwelling place of those who can abide in the formless Dharma, it is the dwelling place of those who can abide in the Dharma without antidotes, it is the dwelling place of those who can abide in the Dharma without attainment, it is the dwelling place of those who can abide in the Dharma without conceptual proliferation, it is the dwelling place of those who can abide in great loving-kindness and great compassion, it is the dwelling place of those who have already transcended the realm of knowledge of all two vehicles (Śrāvakayāna and Pratyekabuddhayāna), it is the dwelling place of those who have already surpassed all demonic realms, it is the dwelling place of those who are already able to be unattached to all worldly dharmas, it is the dwelling place of those who have already reached the shore reached by all Bodhisattvas, it is the dwelling place of those who are already able to abide in the place where all Tathāgatas abide; it is the dwelling place of those who, although having already departed from all forms, do not enter the position of a Śrāvaka; it is the dwelling place of those who, although having already understood that all dharmas are unarisen, do not abide in the nature of unarisen dharmas; it is the dwelling place of those who, although having already contemplated the impurity of desire, do not realize the Dharma of detachment from desire, nor are they together with desire; it is the dwelling place of those who, although cultivating loving-kindness, do not realize the Dharma of detachment from anger, nor are they together with the defilement of anger; it is the dwelling place of those who, although contemplating all twelve links of dependent origination, do not realize the Dharma of detachment from ignorance, nor are they together with the delusion of ignorance; it is the dwelling place of those who, although abiding in the four dhyānas (meditative absorptions), do not arise according to the dhyānas due to the power of great compassionate vows; it is the dwelling place of those who, although abiding in the four immeasurables, do not arise in the Brahma realm for the sake of transforming sentient beings; it is the dwelling place of those who, although cultivating the four formless absorptions, do not abide in the formless realm due to great compassion; it is the dwelling place of those who, although diligently cultivating śamatha (calm abiding) and vipaśyanā (insight), do not realize Nirvana for the sake of transforming sentient beings.
脫者之所住處；是雖行於舍，而以大悲不捨一切化眾生事者之所住處；是雖觀于空，然不起空見者之所住處；是雖行無相，而常教化著相眾生者之所住處；是雖行無愿，而不捨菩提一切行愿者之所住處；是雖於一切業煩惱中而得自在，為欲教化成熟眾生，而現隨順業煩惱者之所住處；是雖無生死，而為化眾生，示受生死者之所住處；是雖已離一切諸趣，為化眾生，示入諸趣者之所住處；是雖行於慈，而於諸眾生無所愛戀者之所住處；是雖行於悲，而於諸眾生無所取著者之所住處；是雖行於喜，而觀苦眾生心常哀愍者之所住處；是雖行於舍，而不廢舍利益他事者之所住處；是雖行九次第定，而不厭離欲界受生者之所住處；是雖知一切法無生無滅，而不于實際作證者之所住處；是雖入三解脫門而不取聲聞解脫者之所住處；是雖觀四聖諦而不住小乘聖果者之所住處，是雖觀甚深緣起而不住究竟寂滅者之所住處，是雖修八聖道而不求永出世間者之所住處，是雖超凡夫地而不墮聲聞辟支佛地者之所住處，是雖觀五取蘊而不永滅諸蘊者之所住處，是雖超出四魔而不分別諸魔境界者之所住處，是雖不著六處而不永滅六處者之所住處，是雖安住真如而不墮實際者之所住處，是雖說一切乘而不捨大乘者之所住處；此大樓閣，是住如是一切
【現代漢語翻譯】 現代漢語譯本 是那些已解脫者所安住的地方；是那些雖然住在世俗的居所，卻以大悲心不捨棄一切教化眾生事業的人所安住的地方；是那些雖然觀照空性，卻不執著于空見的人所安住的地方；是那些雖然修行無相，卻常常教化執著于相的眾生的人所安住的地方；是那些雖然修行無愿，卻不捨棄菩提的一切行愿的人所安住的地方；是那些雖然在一切業和煩惱中獲得自在，爲了教化成熟眾生，而示現隨順業和煩惱的人所安住的地方；是那些雖然沒有生死，爲了教化眾生，而示現承受生死的人所安住的地方；是那些雖然已經脫離一切諸趣（六道輪迴），爲了教化眾生，而示現進入諸趣的人所安住的地方；是那些雖然修行慈心，卻對一切眾生沒有愛戀執著的人所安住的地方；是那些雖然修行悲心，卻對一切眾生沒有執取和依戀的人所安住的地方；是那些雖然修行喜心，卻觀察到受苦眾生時內心常常哀憫的人所安住的地方；是那些雖然修行舍心，卻不放棄利益他人的事業的人所安住的地方；是那些雖然修行九次第定，卻不厭離欲界受生的人所安住的地方；是那些雖然知道一切法無生無滅，卻不在實際中作證的人所安住的地方；是那些雖然進入三解脫門，卻不取聲聞解脫的人所安住的地方；是那些雖然觀照四聖諦，卻不住于小乘聖果的人所安住的地方；是那些雖然觀照甚深緣起，卻不住于究竟寂滅的人所安住的地方；是那些雖然修行八聖道，卻不求永遠出離世間的人所安住的地方；是那些雖然超越凡夫地，卻不墮入聲聞和辟支佛地的人所安住的地方；是那些雖然觀照五取蘊，卻不永遠滅除諸蘊的人所安住的地方；是那些雖然超出四魔，卻不分別諸魔境界的人所安住的地方；是那些雖然不執著六處，卻不永遠滅除六處的人所安住的地方；是那些雖然安住于真如，卻不墮入實際的人所安住的地方；是那些雖然說一切乘，卻不捨棄大乘的人所安住的地方；這座大樓閣，是安住于這樣一切境界的地方。
【English Translation】 English version It is the dwelling place of those who are liberated; it is the dwelling place of those who, though living in a house, do not abandon the work of transforming all living beings with great compassion; it is the dwelling place of those who, though contemplating emptiness (śūnyatā), do not give rise to a view of emptiness; it is the dwelling place of those who, though practicing non-appearance (animitta), constantly teach living beings who are attached to appearances; it is the dwelling place of those who, though practicing non-aspiration (apraṇihita), do not abandon all the vows and practices of Bodhi; it is the dwelling place of those who, though having attained freedom in all actions and afflictions, manifest actions and afflictions in accordance with them in order to teach and mature living beings; it is the dwelling place of those who, though without birth and death, manifest birth and death in order to transform living beings; it is the dwelling place of those who, though having already departed from all destinies (gati), manifest entering into all destinies in order to transform living beings; it is the dwelling place of those who, though practicing loving-kindness (maitrī), have no attachment to any living beings; it is the dwelling place of those who, though practicing compassion (karuṇā), have no grasping or clinging to any living beings; it is the dwelling place of those who, though practicing joy (muditā), constantly feel compassion for suffering beings; it is the dwelling place of those who, though practicing equanimity (upekṣā), do not abandon the work of benefiting others; it is the dwelling place of those who, though practicing the nine successive attainments (navānupūrva-vihāra-samāpatti), do not abhor being born in the desire realm; it is the dwelling place of those who, though knowing that all dharmas are without arising and ceasing, do not realize it in actuality; it is the dwelling place of those who, though entering the three doors of liberation (vimokṣa-mukha), do not take the liberation of the Śrāvakas; it is the dwelling place of those who, though contemplating the four noble truths (ārya-satya), do not dwell in the holy fruit of the small vehicle; it is the dwelling place of those who, though contemplating deep dependent origination (pratītyasamutpāda), do not dwell in ultimate quiescence; it is the dwelling place of those who, though practicing the eightfold noble path (ārya-aṣṭāṅga-mārga), do not seek to permanently leave the world; it is the dwelling place of those who, though transcending the stage of ordinary beings, do not fall into the stage of Śrāvakas and Pratyekabuddhas; it is the dwelling place of those who, though contemplating the five aggregates (pañca-skandha), do not permanently extinguish the aggregates; it is the dwelling place of those who, though transcending the four māras, do not discriminate the realms of the māras; it is the dwelling place of those who, though not attached to the six sense bases (ṣaḍāyatana), do not permanently extinguish the six sense bases; it is the dwelling place of those who, though abiding in suchness (tathatā), do not fall into actuality; it is the dwelling place of those who, though speaking of all vehicles, do not abandon the great vehicle (Mahāyāna); this great mansion is the place where one dwells in all such states.
無量諸功德者之所住處。」
爾時，善財童子合掌瞻仰，恭敬一心，而說偈言：
「此是大悲清凈智， 利益世間慈氏尊， 灌頂地中佛長子， 隨順思惟入佛境。 一切名聞諸佛子， 住大智境解脫門， 遊行法界心無著， 此無等者之住處。 施戒忍進禪智慧， 方便願力及神通， 如是大乘諸度法， 悉具足者之住處。 智慧廣大如虛空， 普知三世一切法， 無礙無依無所取， 了諸有者之住處。 善能解了一切法， 無性無生無所依， 如鳥飛空得自在， 此無所畏之住處。 了知三毒真實性， 分別因緣虛妄起， 亦不厭彼而求出， 此寂靜人之住處。 三解脫門八聖道， 諸蘊處界及緣起， 悉能觀察不趣寂， 此善巧人之住處。 十方國土及眾生， 以無礙智咸觀察， 了性皆空不分別， 此寂滅人之住處。 普行法界悉無礙， 而求行性不可得， 如風行空無所行， 此無依者之住處。 普見惡道群生類， 受諸楚毒無所歸， 放大慈光悉除滅， 此哀愍者之住處。 見諸眾生失正道， 譬如生盲踐畏途， 引其令入解脫城， 此大導師之住處。 見諸眾生入魔網， 生老病死常逼迫，
【現代漢語翻譯】 現代漢語譯本 『是無量功德者所居住的地方。』
當時，善財童子合掌瞻仰，恭敬一心，說了以下偈頌：
『這是大悲清凈的智慧，利益世間的慈氏尊（Maitreya，即彌勒菩薩）， 在灌頂地（Abhisheka-bhumi）中是佛的長子，隨順思惟進入佛的境界。 一切名聞的諸佛子，安住在大智慧的境界，解脫之門， 對於法界（Dharmadhatu）的心沒有執著，這是無與倫比者所居住的地方。 佈施、持戒、忍辱、精進、禪定、智慧，方便、願力以及神通， 像這樣的大乘（Mahayana）各種度脫法門，全部具足者所居住的地方。 智慧廣大如虛空，普遍知曉三世（過去、現在、未來）一切法， 沒有障礙、沒有依賴、沒有執取，明瞭一切存在者所居住的地方。 善於瞭解一切法，無自性、無生起、無所依賴， 如同鳥在空中飛行得到自在，這是無所畏懼者所居住的地方。 瞭解三毒（貪、嗔、癡）的真實本性，分別因緣是虛妄生起， 也不厭惡它們而尋求出離，這是寂靜之人所居住的地方。 三解脫門（空、無相、無愿）、八聖道（正見、正思惟、正語、正業、正命、正精進、正念、正定），諸蘊（色、受、想、行、識）、處（眼、耳、鼻、舌、身、意）、界（十八界）以及緣起， 全部能夠觀察而不趨向寂滅，這是善巧之人所居住的地方。 十方國土以及眾生，用無礙的智慧全部觀察， 明瞭其本性皆空而不分別，這是寂滅之人所居住的地方。 普遍在法界中行走沒有障礙，而尋求行走的本性卻不可得， 如同風在空中行走沒有所行，這是無所依賴者所居住的地方。 普遍見到惡道中的眾生，遭受各種痛苦沒有歸宿， 放出大慈悲的光芒全部消除，這是哀憫者所居住的地方。 見到各種眾生失去正道，譬如天生的盲人走在危險的道路上， 引導他們進入解脫之城，這是大導師所居住的地方。 見到各種眾生進入魔網，生老病死常常逼迫，
【English Translation】 English version 'It is the dwelling place of those with immeasurable merits.'
At that time, Sudhana (善財童子) with his palms together, looked up with reverence and single-mindedness, and spoke the following verses:
'This is the pure wisdom of great compassion, the venerable Maitreya (慈氏尊), who benefits the world, In the Abhisheka-bhumi (灌頂地), he is the eldest son of the Buddha, following his thoughts to enter the Buddha's realm. All the renowned sons of the Buddhas, dwelling in the realm of great wisdom, the gate of liberation, Their minds are unattached to the Dharmadhatu (法界), this is the dwelling place of the incomparable one. Generosity, discipline, patience, diligence, meditation, wisdom, skillful means, vows, and supernormal powers, Such are the various methods of crossing over in the Mahayana (大乘), the dwelling place of those who are fully endowed. Wisdom as vast as space, universally knowing all dharmas (法) of the three times (past, present, and future), Without hindrance, without reliance, without grasping, the dwelling place of those who understand all existences. Skilled in understanding all dharmas, without self-nature, without arising, without reliance, Like a bird flying freely in the sky, this is the dwelling place of the fearless one. Understanding the true nature of the three poisons (greed, hatred, and delusion), discerning that conditions arise falsely, Not disliking them while seeking liberation, this is the dwelling place of the peaceful one. The three gates of liberation (emptiness, signlessness, wishlessness), the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), the skandhas (form, feeling, perception, mental formations, consciousness), the ayatanas (sense bases), the dhatus (elements), and dependent origination, All can be observed without tending towards quiescence, this is the dwelling place of the skillful one. The lands of the ten directions and all sentient beings, observed with unobstructed wisdom, Understanding their nature as empty without discrimination, this is the dwelling place of the tranquil one. Universally walking in the Dharmadhatu without obstruction, yet seeking the nature of walking is unattainable, Like the wind moving in the sky without moving, this is the dwelling place of the unreliant one. Universally seeing the beings in the evil realms, suffering various torments without refuge, Releasing great compassionate light to eliminate all, this is the dwelling place of the compassionate one. Seeing all beings lost from the right path, like the blind walking on a dangerous road, Guiding them to enter the city of liberation, this is the dwelling place of the great guide. Seeing all beings entering the net of Mara (魔), constantly oppressed by birth, old age, sickness, and death,
令其解脫得慰安， 此勇健人之住處。 見諸眾生嬰惑病， 而興廣大悲愍心， 甘露智藥以除滅， 此大醫王之住處。 見諸眾生沒有海， 沉淪憂迫受眾苦， 大悲法船以救之， 此善度者之住處。 見諸眾生在惑海， 能發菩提妙寶心， 悉入其中而拔濟， 此善漁人之住處。 恒以大愿慈悲眼， 普觀一切諸眾生， 從諸有海而拔出， 此妙翅王之住處。 譬如日月在虛空， 一切世間靡不燭， 愿智光明亦如是， 此照世者之住處。 菩薩為化一眾生， 普盡未來無量劫， 如為一人一切爾， 此救世者之住處。 於一剎土化眾生， 盡未來劫無休息， 如於一剎十方然， 此堅固意之住處。 十方諸佛所說法， 一坐普受咸令盡， 盡未來劫志無厭， 此智海人之住處。 遍游一切世界海， 普入一切道場海， 供養一切如來海， 此修行者之住處。 修行一切妙行海， 發起無邊大愿海， 如是經于眾劫海， 此功德者之住處。 一毛端處無量剎， 佛眾生劫不可說， 如是明見靡不周， 此無礙眼之住處。 一念普攝無邊劫， 國土諸佛及眾生， 福智無礙波羅蜜， 此具德人之住處。
【現代漢語翻譯】 現代漢語譯本 使他們解脫痛苦獲得安慰，這是勇猛精進之人的居所。 看到眾生被迷惑和疾病所困擾，便生起廣大的悲憫之心，用甘露般的智慧之藥來消除他們的痛苦，這是偉大醫王的居所。 看到眾生在生死苦海中沉淪，被憂愁和逼迫所折磨，便用大悲的法船來救度他們，這是善於度脫眾生的居所。 看到眾生在迷惑的苦海中，能夠發起菩提（覺悟）的珍貴之心，便進入其中救拔他們，這是善於捕魚之人的居所。 總是用大愿和慈悲的眼睛，普遍地觀察一切眾生，從生死苦海中把他們救拔出來，這是妙翅鳥王的居所。 譬如太陽和月亮在虛空中，照耀世間一切地方，願力的智慧光明也像這樣，這是照耀世間之人的居所。 菩薩爲了教化一個眾生，願意用盡未來無量劫的時間，對待一個眾生和對待一切眾生都一樣，這是救度世間之人的居所。 在一個剎土（佛土）教化眾生，用盡未來無量劫的時間也不休息，在一個剎土如此，在十方世界也如此，這是意志堅定之人的居所。 十方諸佛所說的法，坐一次就能普遍接受並全部領會，用盡未來無量劫的時間也不會感到厭倦，這是智慧如海之人的居所。 普遍遊歷一切世界之海，普遍進入一切道場之海，供養一切如來之海，這是修行者的居所。 修行一切微妙的修行之海，發起無邊的大愿之海，像這樣經歷無數劫的時間，這是具有功德之人的居所。 在一根毫毛的尖端，有無量無數的剎土，佛、眾生和劫數都不可說盡，像這樣明晰地看到一切，沒有遺漏，這是沒有障礙的眼睛的居所。 一念之間就能普遍攝取無邊劫的時間，以及國土、諸佛和眾生，福德和智慧沒有障礙，達到彼岸，這是具有德行之人的居所。
【English Translation】 English version To liberate them and grant them solace, this is the abode of the courageous and vigorous. Seeing beings afflicted by delusion and illness, they arouse great compassion, using the nectar of wisdom to eradicate their suffering, this is the abode of the great physician. Seeing beings sinking in the sea of birth and death, overwhelmed by sorrow and oppression, they use the great compassionate Dharma boat to save them, this is the abode of the skillful deliverer. Seeing beings in the sea of delusion, able to awaken the precious mind of Bodhi (enlightenment), they enter it to rescue them, this is the abode of the skillful fisherman. Always with great vows and compassionate eyes, they universally observe all beings, pulling them out from the sea of birth and death, this is the abode of the king of the great-winged birds. Like the sun and moon in the sky, illuminating all places in the world, the light of wisdom from their vows is also like this, this is the abode of the one who illuminates the world. A Bodhisattva, for the sake of transforming one being, is willing to exhaust countless eons of the future, treating one being the same as all beings, this is the abode of the savior of the world. Transforming beings in one Buddha-land, without rest for countless eons of the future, as it is in one Buddha-land, so it is in the ten directions, this is the abode of the steadfast mind. The Dharma spoken by all Buddhas in the ten directions, they can universally receive and fully comprehend in one sitting, without weariness for countless eons of the future, this is the abode of the person with wisdom like the sea. Universally traveling through all the seas of worlds, universally entering all the seas of Bodhimandas (places of enlightenment), making offerings to all the seas of Tathagatas (Buddhas), this is the abode of the practitioner. Practicing all the seas of wondrous practices, arousing the boundless seas of great vows, passing through countless eons like this, this is the abode of the meritorious one. At the tip of a single hair, there are immeasurable Buddha-lands, Buddhas, beings, and eons that cannot be fully described, seeing everything clearly without omission, this is the abode of the unobstructed eye. In a single thought, they universally encompass countless eons, as well as lands, Buddhas, and beings, their blessings and wisdom are unobstructed, reaching the other shore, this is the abode of the virtuous one.
十方佛剎碎為塵， 一切大海以毛滴， 菩薩發願數如是， 此無礙者之住處。 成就總持三昧門， 大愿諸禪及解脫， 一一皆住無邊劫， 此真佛子之住處。 無量無邊諸佛子， 種種說法度眾生， 亦說世間眾技藝， 此修行者之住處。 成就神通方便智， 修行如幻妙法門， 十方五趣悉現生， 此無礙者之住處。 菩薩始從初發心， 具足修行一切行， 化身無量遍法界， 此神力者之住處。 一念成就菩提道， 普作無邊智慧業， 世情思慮悉發狂， 此難量者之住處。 成就神通無障礙， 遊行法界靡不周， 其心未嘗有所得， 此凈慧者之住處。 菩薩修行無礙慧， 入諸國土無所著， 以無二智普照明， 此無我者之住處。 了性如空平等智， 本來寂靜無所依， 常行如是境界中， 此離垢人之住處。 普見群生受眾苦， 發大仁慈智慧心， 愿常利益諸世間， 此悲愍者之住處。 佛子住於此， 普現眾生前， 猶如日月輪， 遍除生死暗。 佛子住於此， 普順眾生心， 變現無量身， 充滿十方剎。 佛子住於此， 遍游諸世界， 一切如來所， 無量無數劫。 佛子住
【現代漢語翻譯】 現代漢語譯本 即使將十方佛土都粉碎成微塵，用一根毛髮滴盡所有大海的水，菩薩發出的誓願也像這樣不可計數，這就是無礙者的居所。 成就總持（dharani）三昧（samadhi）之門，擁有大愿、各種禪定和解脫，每一項都安住于無邊劫的時間，這是真正的佛子（buddha-putra）的居所。 無量無邊的佛子，用各種各樣的說法來度化眾生，也講述世間的各種技藝，這是修行者的居所。 成就神通、方便和智慧，修行如夢如幻的微妙法門，在十方五趣（gati）中都顯現化身，這是無礙者的居所。 菩薩從最初發心開始，就具足修行一切行，化身無量遍佈法界（dharma-dhatu），這是具有神力者的居所。 一念之間成就菩提（bodhi）之道，普遍地進行無邊的智慧事業，世俗的情感和思慮都顯得瘋狂，這是難以衡量者的居所。 成就神通，沒有障礙，法界沒有不周遍的地方，他們的心中沒有執著于任何所得，這是具有清凈智慧者的居所。 菩薩修行無礙的智慧，進入各個國土都沒有執著，用無二的智慧普遍照亮一切，這是無我者的居所。 了悟自性如同虛空般的平等智慧，本來就是寂靜無所依，常常在這樣的境界中修行，這是遠離垢染的人的居所。 普遍看見眾生遭受各種痛苦，發起大仁慈的智慧心，願望常常利益所有世間，這是具有悲憫心者的居所。 佛子安住於此，普遍顯現在眾生面前，就像太陽和月亮一樣，普遍消除生死的黑暗。 佛子安住於此，普遍順應眾生的心意，變現出無量的化身，充滿十方世界。 佛子安住於此，普遍遊歷各個世界，在一切如來（tathagata）所在之處，經歷無量無數劫的時間。 佛子安住
【English Translation】 English version Even if all the Buddha lands in the ten directions were crushed into dust, and all the great oceans were emptied with a single hair-tip, the vows made by Bodhisattvas would still be as countless as that; this is the abode of the unobstructed ones. Accomplishing the gate of dharani samadhi, possessing great vows, various meditations, and liberations, each abiding for countless kalpas; this is the abode of the true Buddha-putras. Limitless and boundless Buddha-putras, using various teachings to liberate sentient beings, also speaking of worldly arts and skills; this is the abode of the practitioners. Accomplishing supernatural powers, skillful means, and wisdom, practicing the wondrous Dharma gate like a dream or illusion, manifesting in all the five realms of the ten directions; this is the abode of the unobstructed ones. Bodhisattvas, from the initial arising of their aspiration, fully practice all practices, manifesting countless bodies throughout the dharma-dhatu; this is the abode of those with divine power. In a single thought, accomplishing the path of bodhi, universally engaging in boundless works of wisdom, worldly emotions and thoughts appear as madness; this is the abode of the immeasurable ones. Accomplishing unobstructed supernatural powers, pervading the entire dharma-dhatu, their minds never clinging to any attainment; this is the abode of those with pure wisdom. Bodhisattvas practice unobstructed wisdom, entering all lands without attachment, using non-dual wisdom to illuminate all; this is the abode of the selfless ones. Understanding the nature of reality as empty, with equal wisdom, originally tranquil and without reliance, constantly practicing in such a state; this is the abode of those free from defilements. Universally seeing sentient beings suffering various pains, generating great compassionate wisdom, wishing to constantly benefit all worlds; this is the abode of the compassionate ones. Buddha-putras abide here, universally appearing before sentient beings, like the sun and moon, universally dispelling the darkness of birth and death. Buddha-putras abide here, universally complying with the minds of sentient beings, manifesting countless bodies, filling the ten directions. Buddha-putras abide here, universally traveling through all worlds, in the presence of all Tathagatas, for countless kalpas. Buddha-putras abide
於此， 稱量佛境界， 無量無數劫， 其心無厭倦。 佛子住於此， 唸唸入三昧， 一一三昧門， 闡明諸佛境。 佛子住於此， 悉知一切剎， 無量無數劫， 眾生佛名號。 佛子住於此， 一念攝諸劫， 遠離諸妄想， 隨順於眾生。 佛子住於此， 修習諸三昧， 一一心念中， 了知三世法。 佛子住於此， 結跏身不動， 普現一切剎， 諸趣利眾生。 佛子住於此， 飲諸佛法海， 深入智慧海， 具足功德海。 佛子住於此， 悉知諸剎數， 世數眾生數， 佛不思議數。 佛子住於此， 一念悉能了， 一切三世中， 國土之成壞。 佛子住於此， 普知佛行愿， 菩薩所修行， 眾生根性慾。 佛子住於此， 見一極微中， 無量剎道場， 眾生及諸劫。 如一極微內， 一切微悉然， 種種咸具足， 處處皆無礙。 佛子住於此， 普觀一切法， 眾生剎及世， 無起無所有。 觀察眾生等， 法等如來等， 剎等諸愿等， 三世悉平等。 佛子住於此， 教化諸群生， 供養諸如來， 思惟諸法性。 無量千萬劫， 所修愿智行， 廣大不可量，
【現代漢語翻譯】 現代漢語譯本 在此，衡量佛的境界，即使經過無量無數劫，他們的心也不會厭倦。 佛子安住於此境界，唸唸進入禪定（三昧），每一個禪定之門，都闡明諸佛的境界。 佛子安住於此境界，完全知曉一切佛土（剎），在無量無數劫中，眾生所稱念的佛的名號。 佛子安住於此境界，一念之間就能攝取所有劫數，遠離各種虛妄的念頭，順應眾生的需要。 佛子安住於此境界，修習各種禪定，在每一個心念中，都能了知過去、現在、未來三世的法。 佛子安住於此境界，結跏趺坐身體不動，普遍顯現在一切佛土，在各個道趣中利益眾生。 佛子安住於此境界，飲用諸佛的法海，深入智慧之海，具足功德之海。 佛子安住於此境界，完全知曉所有佛土的數量，世界的數量，眾生的數量，以及佛不可思議的數量。 佛子安住於此境界，一念之間就能了知，一切三世中，國土的成住壞空。 佛子安住於此境界，普遍知曉佛的行愿，菩薩所修行的法門，以及眾生的根器。 佛子安住於此境界，在一粒極微小的微塵中，能見到無量佛土的道場，以及眾生和劫數。 就像一粒微塵中那樣，一切微塵都是如此，種種都具足，處處都沒有障礙。 佛子安住於此境界，普遍觀察一切法，眾生、佛土和世界，都是無生無滅，沒有實體。 觀察眾生等同於法，法等同於如來，佛土等同於諸愿，三世都是平等的。 佛子安住於此境界，教化一切眾生，供養諸如來，思惟諸法的本性。 無量千萬劫所修行的愿、智慧和行為，廣大而不可衡量。
【English Translation】 English version Here, measuring the realm of the Buddha, even through immeasurable and countless kalpas (aeons), their minds have no weariness. The Buddha's children abide in this realm, entering samadhi (meditative absorption) in every thought, and each gate of samadhi elucidates the realm of all Buddhas. The Buddha's children abide in this realm, fully knowing all Buddha-lands (ksetra), and the names of the Buddhas that beings recite in immeasurable and countless kalpas. The Buddha's children abide in this realm, in a single thought they can encompass all kalpas, abandoning all delusive thoughts, and conforming to the needs of beings. The Buddha's children abide in this realm, practicing various samadhis, and in every thought, they understand the Dharma of the past, present, and future. The Buddha's children abide in this realm, sitting in the lotus position without moving, universally appearing in all Buddha-lands, and benefiting beings in all realms of existence. The Buddha's children abide in this realm, drinking from the ocean of the Buddhas' Dharma, delving deep into the ocean of wisdom, and possessing the ocean of merit. The Buddha's children abide in this realm, fully knowing the number of all Buddha-lands, the number of worlds, the number of beings, and the inconceivable number of Buddhas. The Buddha's children abide in this realm, in a single thought they can understand the formation, existence, destruction, and emptiness of lands in all three times. The Buddha's children abide in this realm, universally knowing the vows and practices of the Buddhas, the practices of the Bodhisattvas, and the faculties of beings. The Buddha's children abide in this realm, within a single minute particle, they can see the practice places of immeasurable Buddha-lands, as well as beings and kalpas. Just as it is within one minute particle, so it is with all minute particles, all are complete, and there is no obstruction anywhere. The Buddha's children abide in this realm, universally observing all dharmas, beings, lands, and worlds, which are without arising, without ceasing, and without substance. Observing beings as equal to dharmas, dharmas as equal to the Tathagata (Buddha), lands as equal to vows, and the three times as all equal. The Buddha's children abide in this realm, teaching all beings, making offerings to all Tathagatas, and contemplating the nature of all dharmas. The vows, wisdom, and practices cultivated through immeasurable millions of kalpas are vast and immeasurable.
稱揚莫能盡。 彼諸大勇猛， 所行無障礙， 安住於此中， 我合掌敬禮。 諸佛之長子， 聖德慈氏尊， 我今恭敬禮， 愿垂顧念我。」
大方廣佛華嚴經卷第三十四 大正藏第 10 冊 No. 0293 大方廣佛華嚴經
大方廣佛華嚴經卷第三十五
罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品
爾時，善財童子以如是等一切菩薩無量稱揚讚歎之法，贊毗盧遮那莊嚴藏大樓閣中諸菩薩已，于樓閣前，恭敬頂禮，住立一心，曲躬合掌，渴仰欲見彌勒菩薩親近供養；乃見彌勒菩薩從樓閣外別處而來，無量天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等，釋、梵、護世，及本生處內外親戚無量眷屬、婆羅門眾，及余無數百千眾生，前後圍繞而共來向大樓閣所。善財見已，歡喜踴躍，即前作禮，五體投地。
時，彌勒菩薩觀察善財，指示大眾，嘆其真實無量功德，而說偈言：
「汝等觀善財， 智慧心清凈， 為求菩提行， 而來親近我。 善來圓滿慈， 善來清凈悲， 善來寂滅眼， 修行無懈倦， 善來清凈意， 善來廣大心， 善來不退根， 修行無懈倦， 善來不動行， 常求善
【現代漢語翻譯】 現代漢語譯本 他們的稱揚讚美是無法窮盡的。 那些大勇猛的菩薩們，他們的修行沒有任何障礙， 安住在這樣的境界中，我合掌恭敬地頂禮。 諸佛的長子，具有聖德的慈氏尊（彌勒菩薩）， 我今天恭敬地頂禮，愿您垂憐顧念我。
《大方廣佛華嚴經》卷第三十四 大正藏第 10 冊 No. 0293 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第三十五
罽賓國（古印度地名）三藏般若奉詔翻譯的《入不思議解脫境界普賢行愿品》
當時，善財童子用這樣等一切菩薩無量稱揚讚歎的方法，讚歎了毗盧遮那（佛名）莊嚴藏大樓閣中的諸位菩薩后，在樓閣前，恭敬地頂禮，一心住立，彎腰合掌，渴望見到彌勒菩薩，親近供養；於是看見彌勒菩薩從樓閣外的其他地方而來，無量的天、龍、夜叉（一種鬼神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、迦樓羅（一種大鳥）、緊那羅（天上的歌神）、摩睺羅伽（一種大蟒蛇）、人、非人等，釋（帝釋天）、梵（梵天）、護世（守護世界的諸神），以及本生處內外親戚無量眷屬、婆羅門眾，以及其餘無數百千眾生，前後圍繞著一同來到大樓閣所在之處。善財童子見到后，歡喜踴躍，立即上前作禮，五體投地。
這時，彌勒菩薩觀察善財童子，指示大眾，讚歎他真實無量的功德，並說了偈語：
『你們看善財童子，他的智慧心清凈， 爲了尋求菩提的修行，而來親近我。 善來，具有圓滿的慈愛，善來，具有清凈的悲憫， 善來，具有寂滅的眼光，修行沒有懈怠疲倦， 善來，具有清凈的意念，善來，具有廣大的心量， 善來，具有不退轉的根基，修行沒有懈怠疲倦， 善來，具有不動的修行，常常尋求善法，'
【English Translation】 English version Their praises cannot be exhausted. Those great courageous Bodhisattvas, their practices are without any obstacles, Abiding in this state, I respectfully bow with palms together. The eldest son of all Buddhas, the venerable Maitreya (Bodhisattva of Loving-kindness) with holy virtues, I now respectfully bow, may you have compassion and care for me.
The Great Extensive Buddha Flower Adornment Sutra, Volume 34 Taisho Tripitaka Volume 10, No. 0293, The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Volume 35
Translated by Tripitaka Prajna from Kipin (ancient Indian region) under imperial decree, The Chapter on the Practices and Vows of Samantabhadra in the Inconceivable Liberation Realm
At that time, Sudhana (a youth seeking enlightenment), having praised all the Bodhisattvas in the great pavilion of Vairocana's (a Buddha) adorned treasury with such immeasurable methods of praise and admiration, respectfully bowed before the pavilion, stood with a focused mind, bent his body, joined his palms, and yearned to see Maitreya Bodhisattva, to draw near and make offerings; then he saw Maitreya Bodhisattva coming from another place outside the pavilion, surrounded by immeasurable devas, dragons, yakshas (a type of demon), gandharvas (celestial musicians), asuras (a type of warring god), garudas (a large bird), kinnaras (celestial singers), mahoragas (a large serpent), humans, non-humans, Shakra (Indra), Brahma, the world protectors, and countless relatives from his birth places, both internal and external, Brahmin assemblies, and countless other hundreds and thousands of beings, all coming towards the great pavilion. Upon seeing this, Sudhana rejoiced and leaped with joy, immediately stepped forward, bowed, and prostrated himself with his five limbs touching the ground.
Then, Maitreya Bodhisattva observed Sudhana, pointed him out to the assembly, praised his true and immeasurable merits, and spoke in verse:
'You all look at Sudhana, his wisdom mind is pure, For the sake of seeking the practice of Bodhi, he has come to draw near to me. Well come, possessing perfect loving-kindness, well come, possessing pure compassion, Well come, possessing the eye of tranquility, practicing without weariness or fatigue, Well come, possessing a pure intention, well come, possessing a vast mind, Well come, possessing an unretreating foundation, practicing without weariness or fatigue, Well come, possessing unwavering practice, constantly seeking good dharma,'
知識， 了世心無染， 調伏諸群生。 善來行妙道， 善來住功德， 善來趣佛果， 與世為依怙， 善來德為體， 善來法所滋， 善來無邊行， 世間難可見， 善來離迷惑， 處世如蓮華， 利衰譭譽等， 一切無分別。 善來施安樂， 調柔堪受化， 諂誑瞋慢心， 一切悉除滅。 善來真佛子， 普詣於十方， 增長諸功德， 調柔無懈倦。 善來三世智， 遍知一切法， 普生功德藏， 修行不疲厭。 文殊德云等， 一切諸佛子， 展轉令汝來， 示汝無礙處。 具修菩薩行， 普攝諸群生， 廣大不思議， 今來至我所。 為求諸如來， 清凈之境界， 問諸廣大愿， 而來至我所。 去來現在佛， 所成諸行業， 汝欲皆修學， 而來至我所。 汝于善知識， 欲求微妙法， 欲受菩薩行， 而來至我所。 汝念善知識， 諸佛所稱歎， 令汝成菩提， 而來至我所。 汝念善知識， 生我如父母， 養我如乳母， 增長菩提分。 如醫療眾疾， 如天灑甘露， 如日示正道， 如月轉凈輪， 如山不動搖， 如海無增減， 如船師濟度， 而來至我所。
【現代漢語翻譯】 現代漢語譯本 知識， 了悟世間之心不受污染，調伏一切眾生。 善於來到修行微妙的道路，善於來到安住于功德之中， 善於來到趨向佛的果位，成為世間的依靠和庇護， 善於來到以德為本體，善於來到以佛法滋養， 善於來到無邊的修行，在世間難以見到， 善於來到遠離迷惑，處世如同蓮花一般清凈， 對於利益、衰敗、譭謗、讚譽等，一切都沒有分別心。 善於來到施予安樂，調柔順從堪受教化， 諂媚、虛誑、嗔恨、傲慢之心，一切都徹底消除。 善於來到真正的佛子，普遍前往十方世界， 增長各種功德，調柔順從不懈怠。 善於來到通達三世的智慧，普遍知曉一切法， 普遍產生功德寶藏，修行不感到疲憊厭倦。 文殊（Manjusri，智慧的象徵）、德云（Deyun，菩薩名）等，一切諸佛的弟子， 輾轉令你前來，向你展示無障礙的境界。 具足修習菩薩的修行，普遍攝受一切眾生， 廣大不可思議，現在來到我的處所。 爲了尋求諸如來（Tathagata，佛的稱號），清凈的境界， 詢問各種廣大的願望，而來到我的處所。 過去、現在、未來的佛，所成就的各種行業， 你想要全部修學，而來到我的處所。 你對於善知識（Kalyanamitra，引導修行的人），想要尋求微妙的佛法， 想要接受菩薩的修行，而來到我的處所。 你思念善知識，諸佛所稱讚的， 令你成就菩提（Bodhi，覺悟），而來到我的處所。 你思念善知識，生我如同父母， 養我如同乳母，增長菩提的資糧。 如同醫生治療各種疾病，如同天降甘露， 如同太陽指示正道，如同月亮轉動清凈的法輪， 如同山嶽不動搖，如同大海沒有增減， 如同船師救度眾生，而來到我的處所。
【English Translation】 English version Knowledge, Understanding the world with a heart unstained, subduing all sentient beings. Skilled in coming to practice the subtle path, skilled in coming to abide in merits, Skilled in coming to approach the fruit of Buddhahood, becoming a refuge and protector for the world, Skilled in coming with virtue as the essence, skilled in coming nourished by the Dharma, Skilled in coming with boundless practice, difficult to see in the world, Skilled in coming away from delusion, living in the world like a lotus flower, Regarding gain, loss, defamation, praise, etc., having no discrimination at all. Skilled in coming to bestow peace and joy, gentle and compliant, capable of being taught, Flattery, deceit, anger, and arrogance, all are completely eliminated. Skilled in coming as a true child of the Buddha, universally going to the ten directions, Increasing all kinds of merits, gentle and compliant without laziness. Skilled in coming with wisdom of the three times, universally knowing all dharmas, Universally generating a treasury of merits, practicing without fatigue or weariness. Manjusri (symbol of wisdom), Deyun (name of a Bodhisattva), and all the disciples of the Buddhas, Have caused you to come here, showing you the unobstructed realm. Fully cultivating the practice of a Bodhisattva, universally embracing all sentient beings, Vast and inconceivable, now coming to my place. Seeking the pure realm of all Tathagatas (title of a Buddha), Asking about various great vows, and coming to my place. The Buddhas of the past, present, and future, all the actions they have accomplished, You wish to learn and practice all of them, and have come to my place. You, regarding the Kalyanamitra (spiritual guide), wish to seek the subtle Dharma, Wish to receive the practice of a Bodhisattva, and have come to my place. You remember the Kalyanamitra, praised by all the Buddhas, Enabling you to achieve Bodhi (enlightenment), and have come to my place. You remember the Kalyanamitra, who gave birth to me like a parent, Nourished me like a wet nurse, increasing the factors of Bodhi. Like a doctor curing all diseases, like the heavens showering sweet dew, Like the sun showing the right path, like the moon turning the pure Dharma wheel, Like a mountain unmoving, like the ocean without increase or decrease, Like a boatman saving beings, and have come to my place.
汝觀善知識， 猶如大猛將， 亦如大商主， 又如大導師。 能建正法幢， 能示佛功德， 能滅諸惡道， 能開善趣門， 能顯諸佛身， 能守諸佛藏， 能持諸佛法， 是故愿瞻奉。 欲滿諸佛智， 欲具端正身， 欲生尊貴家， 而來至我所。 汝等觀此人， 親近善知識， 隨其所修學， 一切皆順行。 以昔福因緣， 文殊令發心， 隨順無違逆， 修行不懈倦。 父母與親屬， 宮殿及財產， 一切皆舍離， 謙下求知識。 凈治如是意， 永離世間身， 當生佛國土， 受諸勝果報。 善財見眾生， 生老病死苦， 為發大悲意， 勤修無上道。 善財見眾生， 五趣恒流轉， 為求金剛智， 破彼諸苦輪。 善財見眾生， 心田甚荒穢， 為除三毒刺， 專求利智犁。 眾生處癡暗， 盲冥失正道， 善財為導師， 示其安隱處。 忍鎧解脫乘， 智慧為利劍， 能於三有內， 破諸煩惱賊。 善財法船師， 普濟諸含識， 令過爾焰海， 疾至凈寶洲。 善財正覺日， 智光大愿輪， 周行法界空， 普照群迷宅。 善財正覺月， 白法悉圓滿， 慈定清
【現代漢語翻譯】 現代漢語譯本 你們應當視善知識（kalyāṇa-mitra，指引修行的人）如同勇猛的大將，也如同偉大的商人首領，又如同偉大的導師。 他們能夠建立正法的旗幟，能夠展示佛陀的功德，能夠滅除各種惡道，能夠開啟通往善趣的大門。 他們能夠顯現諸佛的法身，能夠守護諸佛的寶藏，能夠持有諸佛的教法，因此應當瞻仰和侍奉他們。 如果有人想要圓滿諸佛的智慧，想要具備端正的相貌，想要出生在尊貴的家庭，就應當來到我這裡。 你們應當觀察這個人，他親近善知識，跟隨善知識所修學的教法，一切都順從奉行。 因為過去所種的福德因緣，文殊菩薩（Mañjuśrī）令他發起了菩提心，他隨順教導而沒有違逆，修行不懈怠。 他捨棄了父母和親屬，捨棄了宮殿和財產，謙虛地尋求善知識。 像這樣清凈自己的心意，永遠脫離世間的身軀，應當往生到佛的國土，接受各種殊勝的果報。 善財童子（Sudhana）看到眾生遭受生老病死的痛苦，爲了發起大悲心，勤奮地修習無上的菩提之道。 善財童子看到眾生在五道（地獄、餓鬼、畜生、人、天）中不斷流轉，爲了求得金剛般的智慧，破除眾生的痛苦之輪。 善財童子看到眾生的心田非常荒蕪，爲了去除貪嗔癡三毒的毒刺，專心尋求銳利的智慧之犁。 眾生處在愚癡的黑暗中，像盲人一樣迷失了正道，善財童子作為導師，為他們指示安穩的去處。 他以忍辱為鎧甲，以解脫為乘具，以智慧為利劍，能夠在三有（欲界、色界、無色界）之中，破除各種煩惱的賊寇。 善財童子是法船的船師，普遍救度一切有情眾生，讓他們渡過煩惱的火焰之海，迅速到達清凈的寶洲。 善財童子是正覺的太陽，他的智慧之光如同大愿的輪子，周行於法界虛空，普遍照耀著迷失的眾生。 善財童子是正覺的月亮，他的清凈之法圓滿無缺，慈悲的禪定清涼寂靜。
【English Translation】 English version You should regard a kalyāṇa-mitra (spiritual friend, guide) as a great and fierce general, also as a great merchant leader, and also as a great guide. They are able to establish the banner of the true Dharma, able to demonstrate the merits of the Buddha, able to extinguish all evil paths, and able to open the gate to good realms. They are able to manifest the Dharma body of all Buddhas, able to guard the treasures of all Buddhas, and able to uphold the teachings of all Buddhas, therefore, one should look up to and serve them. If someone desires to fulfill the wisdom of all Buddhas, desires to possess a dignified appearance, and desires to be born into a noble family, they should come to me. You should observe this person, who is close to a kalyāṇa-mitra, follows the teachings that the kalyāṇa-mitra studies, and practices everything in accordance. Because of the meritorious causes and conditions planted in the past, Mañjuśrī (Bodhisattva of Wisdom) caused him to generate the Bodhi mind, he follows the teachings without opposition, and practices diligently without laziness. He has abandoned his parents and relatives, abandoned palaces and possessions, and humbly seeks a kalyāṇa-mitra. Purifying his mind in this way, he will forever leave the worldly body, and should be reborn in the Buddha's land, receiving all kinds of supreme rewards. Sudhana (the seeker of truth) sees sentient beings suffering from birth, old age, sickness, and death, and in order to generate great compassion, he diligently cultivates the unsurpassed path of Bodhi. Sudhana sees sentient beings constantly transmigrating in the five realms (hell, hungry ghosts, animals, humans, and gods), and in order to seek diamond-like wisdom, he breaks the wheel of suffering for sentient beings. Sudhana sees that the minds of sentient beings are very barren, and in order to remove the thorns of the three poisons (greed, hatred, and ignorance), he single-mindedly seeks the sharp plow of wisdom. Sentient beings are in the darkness of ignorance, like blind people who have lost the right path, and Sudhana, as a guide, shows them a safe place to go. He uses patience as armor, liberation as a vehicle, and wisdom as a sharp sword, and is able to break the thieves of all kinds of afflictions within the three realms (desire realm, form realm, and formless realm). Sudhana is the captain of the Dharma boat, universally saving all sentient beings, allowing them to cross the sea of flames of afflictions, and quickly reach the pure treasure island. Sudhana is the sun of perfect enlightenment, his light of wisdom is like the wheel of great vows, traveling throughout the Dharma realm, universally illuminating the homes of deluded beings. Sudhana is the moon of perfect enlightenment, his pure Dharma is complete and flawless, and his compassionate samadhi is cool and tranquil.
涼光， 等照眾生心。 善財勝智海， 依于直心住， 菩提行漸深， 出生眾法寶。 善財大心龍， 升於法界空， 興云霔甘澤， 產生一切果。 善財然法燈， 信炷慈悲油， 念器功德光， 滅除三毒暗。 覺心羯邏藍， 悲胞慈為肉， 菩提分肢節， 長於如來藏。 增長福德藏， 清凈智慧藏， 開顯方便藏， 出生大愿藏。 如是大莊嚴， 救護諸眾生， 一切天人中， 難聞難可見。 如是智慧樹， 根深不可動， 眾行漸增長， 普蔭諸群生。 欲生一切德， 欲問一切法， 欲斷一切疑， 專求善知識。 欲破諸惑魔， 欲除諸見垢， 欲解眾生縛， 專求善知識。 當滅諸惡道， 當示人天路， 令修功德行， 疾入涅槃城。 當脫諸苦處， 當與安樂處， 斷除諸繫著， 永滅三有趣。 當度諸見難， 當截諸見網， 當枯愛慾水， 當示三有道， 當爲世依救， 當作世光明， 當成三界師， 示其解脫處。 亦當令世間， 普離諸想著， 普覺煩惱睡， 普出愛慾泥。 當了種種法， 當凈種種剎， 一切咸究竟， 其心大歡喜。 汝行極調柔，
【現代漢語翻譯】 現代漢語譯本 清涼的光芒，平等照耀眾生的心。 善財（Sudhana）如同殊勝智慧的海洋，安住于正直的心。 菩提（bodhi）的修行逐漸深入，從中生出種種法寶。 善財（Sudhana）如同偉大的心龍，升騰於法界虛空。 興起雲彩降下甘露，產生一切果實。 善財（Sudhana）點燃法燈，以信心為燈芯，慈悲為燈油。 以正念為燈器，功德為光芒，滅除貪嗔癡三毒的黑暗。 覺悟之心如同羯邏藍（kalala，受精卵），以悲心為胞胎，慈心為血肉。 菩提（bodhi）的組成部分如同肢節，在如來藏（Tathagatagarbha）中生長。 增長福德的寶藏，清凈智慧的寶藏。 開啟方便的寶藏，生出廣大誓願的寶藏。 如此偉大的莊嚴，救護一切眾生。 在一切天人和人中，難以聽聞，難以見到。 如此的智慧之樹，根深不可動搖。 種種修行逐漸增長，普遍廕庇一切眾生。 想要生出一切功德，想要詢問一切佛法。 想要斷除一切疑惑，應當專心尋求善知識。 想要破除種種迷惑的魔障，想要去除種種見解的污垢。 想要解脫眾生的束縛，應當專心尋求善知識。 應當滅除種種惡道，應當指示人天之路。 令眾生修習功德善行，迅速進入涅槃（Nirvana）之城。 應當脫離種種痛苦之處，應當給予安樂之處。 斷除種種繫縛執著，永遠滅除三有（欲界、色界、無色界）的輪迴。 應當度脫種種見解的困難以，應當斬斷種種見解的羅網。 應當枯竭愛慾之水，應當指示三有之道。 應當成為世間的依靠和救護，應當成為世間的光明。 應當成為三界的導師，指示解脫之處。 也應當令世間，普遍遠離種種執著。 普遍覺醒于煩惱的沉睡，普遍脫離愛慾的泥潭。 應當明瞭一切種種法，應當清凈一切種種佛剎。 一切都達到究竟圓滿，內心充滿歡喜。 你的行為極其調柔。
【English Translation】 English version Cool light, equally illuminates the minds of all beings. Sudhana, like a vast ocean of supreme wisdom, dwells in a straightforward mind. The practice of bodhi (enlightenment) deepens gradually, giving rise to various Dharma treasures. Sudhana, like a great heart-dragon, ascends into the emptiness of the Dharma realm. Raising clouds and pouring down sweet dew, generating all fruits. Sudhana lights the Dharma lamp, with faith as the wick and compassion as the oil. With mindfulness as the lamp holder and merit as the light, extinguishing the darkness of the three poisons (greed, hatred, and delusion). The awakened mind is like a kalala (embryo), with compassion as the womb and loving-kindness as the flesh. The components of bodhi are like limbs, growing within the Tathagatagarbha (Buddha-nature). Increasing the treasury of merit, the treasury of pure wisdom. Revealing the treasury of skillful means, giving rise to the treasury of great vows. Such great adornment, protects and saves all living beings. Among all gods, humans, and beings, it is difficult to hear and difficult to see. Such a tree of wisdom, its roots are deep and unshakeable. Various practices gradually increase, universally sheltering all beings. If you wish to generate all virtues, if you wish to inquire about all Dharmas. If you wish to cut off all doubts, you should wholeheartedly seek a virtuous teacher. If you wish to break through the demonic obstacles of all delusions, if you wish to remove the defilements of all views. If you wish to liberate the bonds of all beings, you should wholeheartedly seek a virtuous teacher. You should extinguish all evil paths, you should point out the path of gods and humans. Enabling beings to cultivate meritorious practices, quickly entering the city of Nirvana. You should escape all places of suffering, you should give places of peace and happiness. Cutting off all attachments and clinging, forever extinguishing the cycle of the three realms (desire, form, and formless). You should liberate from the difficulties of all views, you should cut through the nets of all views. You should dry up the waters of desire, you should point out the path of the three realms. You should become the refuge and protection of the world, you should become the light of the world. You should become the teacher of the three realms, pointing out the place of liberation. You should also enable the world to universally be free from all attachments. Universally awaken from the sleep of afflictions, universally escape from the mud of desire. You should understand all kinds of Dharmas, you should purify all kinds of Buddha-lands. Everything is brought to ultimate perfection, the heart is filled with great joy. Your conduct is extremely gentle.
汝心甚清凈， 所欲修功德， 一切當圓滿， 不久見諸佛， 了達一切法。 嚴凈眾剎海， 成就大菩提， 莊嚴福智海， 解脫眾生海， 圓滿諸行海， 汝當成覺海。 當到功德岸， 當生諸善品， 當與佛子等， 如是心決定。 當斷一切惑， 當凈一切業， 當伏一切魔， 滿足如是愿。 當生妙智道， 當開正法道， 不久當舍離， 惑業諸苦道。 一切眾生輪， 沉迷諸有輪， 汝當轉法輪， 令其斷苦輪。 汝當持佛種， 汝當凈法種， 汝能集僧種， 三世悉周遍， 汝當斷愛網， 汝當裂見網， 汝當救苦網， 當成此愿網。 當度眾生界， 當凈國土界， 當集智慧界， 當成此心界， 當令眾生喜， 當令菩薩喜， 當令諸佛喜， 當成此歡喜， 當見一切趣， 當見一切剎， 當見一切法， 當成此佛見， 當放破暗光， 當放息熱光， 當放滅惡光， 滌除三有苦， 當開天趣門， 當開佛道門， 當示解脫門， 普使眾生入。 當示于正道， 當絕於邪道， 如是勤修行， 成就菩提道。 當修功德海， 當度三有海， 普使群生海， 出於眾
【現代漢語翻譯】 現代漢語譯本 你的心非常清凈， 所想要修行的功德，一切都將圓滿， 不久就能見到諸佛（Buddha），了悟一切法（Dharma）。 莊嚴清凈無量佛土，成就無上菩提（Anuttara-samyak-sambodhi）， 莊嚴福德智慧之海，解脫眾生之苦海， 圓滿一切修行之海，你將成就覺悟之海。 將到達功德的彼岸，將生出各種善的品質， 將與佛子（Buddha's disciples）平等，心中如此堅定。 將斷除一切迷惑，將凈化一切業障， 將降伏一切魔障，滿足這樣的願望。 將生出微妙智慧之道，將開啟正法之道， 不久將舍離，迷惑、業障和各種痛苦之道。 一切眾生在輪迴中，沉迷於各種有（bhava）的輪迴， 你將轉動法輪（Dharmachakra），令他們斷除痛苦的輪迴。 你將持有佛種（Buddha-gotra），你將清凈法種（Dharma-gotra）， 你能夠聚集僧種（Sangha-gotra），三世（過去、現在、未來）都將周遍。 你將斷除愛慾之網，你將撕裂見解之網， 你將救度痛苦之網，將成就這樣的願望之網。 將度脫眾生之界，將清凈國土之界， 將聚集智慧之界，將成就這樣的心之界。 將令眾生歡喜，將令菩薩（Bodhisattva）歡喜， 將令諸佛歡喜，將成就這樣的歡喜。 將見到一切趣（gati），將見到一切剎（kshetra）， 將見到一切法，將成就這樣的佛見（Buddha-darsana）。 將放出破除黑暗的光芒，將放出平息熱惱的光芒， 將放出滅除罪惡的光芒，洗滌三有（trai-bhava）的痛苦。 將開啟天趣之門，將開啟佛道之門， 將指示解脫之門，普遍使眾生進入。 將指示于正道，將斷絕於邪道， 如此勤奮修行，成就菩提之道。 將修行功德之海，將度脫三有之海， 普遍使眾生之海，脫離眾苦。
【English Translation】 English version Your mind is very pure, The merits you desire to cultivate, all will be fulfilled, Soon you will see all the Buddhas, and understand all the Dharmas. Adorn and purify countless Buddha-lands, achieve the supreme Bodhi (Anuttara-samyak-sambodhi), Adorn the ocean of merit and wisdom, liberate the ocean of suffering beings, Perfect the ocean of all practices, you will achieve the ocean of enlightenment. You will reach the shore of merit, you will generate all good qualities, You will be equal to the Buddha's disciples, your mind is so determined. You will cut off all delusions, you will purify all karmic obstacles, You will subdue all demonic hindrances, fulfilling such wishes. You will generate the path of subtle wisdom, you will open the path of the true Dharma, Soon you will abandon, the paths of delusion, karma, and all sufferings. All beings in the cycle of rebirth, are immersed in the cycle of various existences (bhava), You will turn the wheel of Dharma (Dharmachakra), enabling them to cut off the cycle of suffering. You will hold the Buddha-nature (Buddha-gotra), you will purify the Dharma-nature (Dharma-gotra), You are able to gather the Sangha-nature (Sangha-gotra), pervading all three times (past, present, future). You will cut off the net of desire, you will tear the net of views, You will save the net of suffering, you will achieve such a net of wishes. You will liberate the realm of beings, you will purify the realm of lands, You will gather the realm of wisdom, you will achieve such a realm of mind. You will make beings happy, you will make Bodhisattvas happy, You will make all Buddhas happy, you will achieve such happiness. You will see all the realms (gati), you will see all the lands (kshetra), You will see all the Dharmas, you will achieve such Buddha-vision (Buddha-darsana). You will emit light that breaks through darkness, you will emit light that calms heat, You will emit light that extinguishes evil, washing away the suffering of the three realms (trai-bhava). You will open the gate to the heavenly realms, you will open the gate to the Buddha's path, You will show the gate of liberation, universally enabling beings to enter. You will show the right path, you will cut off the wrong path, Thus diligently practice, achieving the path of Bodhi. You will cultivate the ocean of merit, you will cross the ocean of the three realms, Universally enabling the ocean of beings, to escape from all sufferings.
苦海。 當於眾生海， 消竭煩惱海， 令修諸行海， 疾入大智海。 汝當增智海， 汝當修行海， 諸佛大愿海， 汝當咸滿足。 汝當入剎海， 汝當觀眾海， 汝當以智力， 普飲諸法海。 當覲諸佛云， 當起供養云， 當聽妙法雲， 當興此愿云。 普游三有室， 普壞眾惑室， 普入如來室， 當行如是道。 普入三昧門， 普游解脫門， 普住神通門， 周行於法界。 普現眾生前， 普對諸佛前， 譬如日月光， 當成如是力。 所行無動亂， 所行無染著， 如鳥行虛空， 當成此妙用。 譬如因陀網， 剎網如是住， 汝當悉往詣， 如風無所礙。 汝當入法界， 遍往諸世界， 普見三世佛， 心生大歡喜。 汝于諸法門， 已得及當得， 應生大喜躍， 無貪亦無厭。 汝是功德器， 能隨諸佛教， 能修菩薩行， 得見此奇特。 如是諸佛子， 億劫難值遇， 況見其功德， 所修諸妙道。 汝生於人中， 大獲諸善利， 得見文殊等， 無量諸功德。 已離諸惡道， 已出諸難處， 已超眾苦患， 善哉勿懈怠。 已離凡夫地， 已住菩薩地，
【現代漢語翻譯】 現代漢語譯本 苦海。 應當在眾生的大海中，消滅煩惱的大海， 使他們修行各種行為的大海，迅速進入大智慧的大海。 你應當增長智慧的大海，你應當修行的大海， 諸佛的大愿的大海，你應當全部滿足。 你應當進入佛剎的大海，你應當觀察眾生的大海， 你應當用智慧的力量，普遍飲用諸法的大海。 應當覲見諸佛的云，應當興起供養的云， 應當聽聞微妙佛法的云，應當興起這樣的願望的云。 普遍遊歷三有（欲界、色界、無色界）的居所，普遍摧毀各種迷惑的居所， 普遍進入如來的居所，應當修行這樣的道路。 普遍進入三昧（禪定）的門，普遍遊歷解脫的門， 普遍安住神通的門，周遍行走於法界。 普遍顯現在眾生面前，普遍面對諸佛面前， 譬如日月的光芒，應當成就這樣的力量。 所行沒有動亂，所行沒有染著， 如同鳥在虛空中飛行，應當成就這種奇妙的作用。 譬如因陀羅網（帝釋天的寶網），佛剎的網也是這樣安住， 你應當全部前往，如同風一樣沒有阻礙。 你應當進入法界，普遍前往各個世界， 普遍見到過去、現在、未來三世的佛，心中生起大歡喜。 你對於各種佛法之門，已經得到和將要得到的， 應當生起大喜悅，沒有貪婪也沒有厭倦。 你是功德的容器，能夠隨順諸佛的教誨， 能夠修行菩薩的行，得見這種奇特之處。 像這樣的諸佛之子，億劫都難以遇到， 何況見到他們的功德，所修行的各種微妙之道。 你出生在人道中，大大獲得了各種善的利益， 得見文殊（智慧的象徵）等，無量的各種功德。 已經脫離各種惡道，已經脫離各種艱難之處， 已經超越各種痛苦的禍患，很好啊，不要懈怠。 已經脫離凡夫的地位，已經安住菩薩的地位，
【English Translation】 English version The sea of suffering. One should, in the sea of sentient beings, exhaust the sea of afflictions, Enabling them to cultivate the sea of all practices, and swiftly enter the sea of great wisdom. You should increase the sea of wisdom, you should cultivate the sea of practices, The sea of great vows of all Buddhas, you should completely fulfill. You should enter the sea of Buddha-lands, you should observe the sea of sentient beings, You should, with the power of wisdom, universally drink the sea of all dharmas. You should behold the clouds of all Buddhas, you should raise the clouds of offerings, You should listen to the clouds of wonderful Dharma, you should raise the clouds of such vows. Universally travel the abodes of the three realms (desire realm, form realm, formless realm), universally destroy the abodes of all delusions, Universally enter the abode of the Tathagata, you should practice such a path. Universally enter the gate of samadhi (meditative absorption), universally travel the gate of liberation, Universally abide in the gate of supernormal powers, and walk throughout the Dharma realm. Universally appear before sentient beings, universally face before all Buddhas, Like the light of the sun and moon, you should achieve such power. What is practiced is without disturbance, what is practiced is without attachment, Like a bird flying in the sky, you should achieve this wonderful function. Like the net of Indra (the jeweled net of the god Indra), the net of Buddha-lands is thus established, You should go to all of them, like the wind without obstruction. You should enter the Dharma realm, universally go to all worlds, Universally see the Buddhas of the past, present, and future, and generate great joy in your heart. For all the Dharma gates, what you have already attained and will attain, You should generate great joy, without greed or aversion. You are a vessel of merit, able to follow the teachings of all Buddhas, Able to cultivate the practices of a Bodhisattva, and see this extraordinary thing. Such sons of the Buddhas, are difficult to encounter even in billions of kalpas, How much more to see their merits, and all the wonderful paths they cultivate. You are born in the human realm, and have greatly obtained all good benefits, You have seen Manjushri (symbol of wisdom) and others, and their immeasurable merits. You have already left all evil paths, you have already left all difficult places, You have already transcended all sufferings and afflictions, well done, do not be lazy. You have already left the position of an ordinary person, you have already abided in the position of a Bodhisattva,
當滿智慧地， 速入如來地。 菩薩行如海， 佛智同虛空， 汝愿亦復然， 應生大欣慶。 諸根不懈倦， 志願恒決定， 親近善知識， 不久悉成滿。 菩薩種種行， 皆為調眾生， 普行諸法門， 慎勿生疑惑。 汝具難思福， 及以真實信， 是故於今日， 得見諸佛子。 汝見諸佛子， 悉獲廣大利， 一一諸大愿， 一切咸信受。 汝於三有中， 修行成妙器， 是故諸佛子， 示汝解脫門。 非是法器人， 與佛子同住， 設經無量劫， 莫知其境界。 汝見諸佛子， 得聞如是法， 世間甚難有， 應生大喜慶。 諸佛護念汝， 菩薩攝受汝， 能順其教行， 善哉住壽命。 已生菩薩家， 已具菩薩德， 已長如來種， 善哉應喜慶。 諸佛等慈父， 菩薩等天倫， 菩提分親戚， 長養真實意。 已具菩薩種， 增長法王種， 已具法王德， 大喜充遍身， 已成最勝事， 奇特不思議， 不久汝皆得， 當升灌頂位。 如下如是種， 必獲如是果， 我今慶慰汝， 汝應大欣悅。 無量諸菩薩， 無量劫行道， 未能成此行， 今汝皆獲得。 信樂堅
【現代漢語翻譯】 現代漢語譯本 當以圓滿的智慧，迅速進入如來（Tathagata）的境界。 菩薩（Bodhisattva）的修行如大海般深廣，佛陀的智慧如同虛空般無垠。 你的願力也應如此，應當生起極大的歡喜慶幸。 諸根（感官）不懈怠疲倦，志願恒常堅定。 親近善知識（Kalyanamitra），不久就能全部圓滿成就。 菩薩的種種修行，都是爲了調伏眾生。 普遍修行各種法門，切勿產生疑惑。 你具有難以思議的福德，以及真實的信心。 因此在今天，能夠得見諸佛子（Buddha's disciples）。 你見到諸佛子，都能獲得廣大的利益。 對於他們每一個大愿，都能全部信受奉行。 你在三有（欲界、色界、無色界）中，修行成為美好的法器。 因此諸佛子，向你開示解脫之門。 不是法器的人，即使與佛子同住。 縱然經過無量劫，也無法瞭解他們的境界。 你見到諸佛子，能夠聽聞這樣的佛法。 在世間是極其難得的，應當生起極大的歡喜慶幸。 諸佛護念著你，菩薩攝受著你。 能夠順從他們的教導修行，善哉，安住于長久的壽命。 已經出生于菩薩之家，已經具備菩薩的德行。 已經增長如來的種子，善哉，應當歡喜慶幸。 諸佛如同慈愛的父親，菩薩如同天上的親人。 菩提（Bodhi）的組成部分如同親戚，增長真實的意願。 已經具備菩薩的種子，增長法王的種子。 已經具備法王的德行，大喜充滿全身。 已經成就最殊勝的事業，奇特不可思議。 不久你都將獲得，應當升上灌頂的地位。 種下如此的種子，必定獲得如此的果報。 我今天慶賀安慰你，你應該感到非常欣悅。 無量諸菩薩，經過無量劫的修行。 都未能成就這樣的修行，而你今天全部獲得。 信樂堅固，
【English Translation】 English version With full wisdom, quickly enter the realm of the Tathagata (the one who has thus gone). The practice of a Bodhisattva (enlightenment being) is as vast as the ocean, and the wisdom of the Buddha is as boundless as the sky. Your aspiration should also be like this; you should generate great joy and rejoicing. May your senses not be weary or tired, and may your will always be firm. Draw near to good spiritual friends (Kalyanamitra), and soon all will be fulfilled. The various practices of a Bodhisattva are all for the purpose of taming sentient beings. Universally practice all Dharma gates, and be careful not to generate doubts. You possess immeasurable blessings and true faith. Therefore, today, you are able to see the Buddha's disciples. By seeing the Buddha's disciples, you will obtain vast benefits. You will believe and accept all of their great vows. In the three realms of existence (desire realm, form realm, formless realm), you cultivate yourself into a wonderful vessel of Dharma. Therefore, the Buddha's disciples reveal to you the gate of liberation. Those who are not vessels of Dharma, even if they dwell with the Buddha's disciples, Even after countless eons, they will not understand their realm. You see the Buddha's disciples and are able to hear such Dharma. This is extremely rare in the world; you should generate great joy and rejoicing. The Buddhas protect and remember you, and the Bodhisattvas embrace you. If you can follow their teachings and practice, well done, may you dwell in long life. You have already been born into the family of Bodhisattvas, and you already possess the virtues of a Bodhisattva. You have already grown the seed of the Tathagata; well done, you should rejoice. The Buddhas are like compassionate fathers, and the Bodhisattvas are like heavenly relatives. The components of Bodhi (enlightenment) are like relatives, nurturing true intention. You already possess the seed of a Bodhisattva, and you are growing the seed of the Dharma King. You already possess the virtues of the Dharma King; great joy fills your entire body. You have already accomplished the most supreme deeds, which are wondrous and inconceivable. Soon you will obtain all of these, and you should ascend to the position of empowerment. If you plant such a seed, you will surely obtain such a result. Today, I congratulate and comfort you; you should feel very joyful. Countless Bodhisattvas, after countless eons of practice, Have not been able to accomplish such practice, but today you have obtained it all. Your faith and joy are firm,
進力， 善財成此行， 若有敬慕心， 亦當如是學。 一切功德行， 皆從愿欲生， 善財已了知， 常樂勤修習。 如龍布密雲， 必當霔大雨， 菩薩起愿智， 決定修諸行。 若有善知識， 示汝普賢行， 汝當好承事， 慎勿生疑惑。 汝于無量劫， 為欲妄捨身， 今為求菩提， 此舍方為善。 汝于無量劫， 具受生死苦， 不曾事諸佛， 未聞如是行。 汝今得人身， 值佛善知識， 聽受菩提行， 云何不歡喜？ 雖遇佛興世， 亦值善知識， 其心不清凈， 不聞如是法。 若於善知識， 信樂心尊重， 離疑不疲厭， 乃聞如是法。 若有聞此法， 而興誓願心， 當知如是人， 已獲廣大利。 汝今入此行， 最勝難思議， 善來於人中， 功德必成滿。 如是心清凈， 常得近諸佛， 亦近諸菩薩， 決定成菩提。 若入此法門， 則具諸功德， 永離眾惡趣， 不受一切苦。 不久舍此身， 往生佛國土， 常見十方佛， 及以諸菩薩。 往因今凈解， 及事善友力， 增長諸功德， 如水生蓮華。 樂事善知識， 勤供一切佛， 專心聽聞法，
【現代漢語翻譯】 現代漢語譯本 精進努力，善財童子（Sudhana）成就了這樣的修行。 如果有人心懷敬慕，也應當像這樣學習。 一切功德的修行，都從願望和慾望產生， 善財童子已經明瞭這一點，所以常常樂於勤奮修習。 如同龍佈下濃密的雲層，必定會降下大雨， 菩薩發起愿智，決定修習各種修行。 如果遇到善知識（kalyanamitra），為你展示普賢菩薩（Samantabhadra）的修行， 你應當好好地侍奉他，千萬不要產生疑惑。 你于無量劫以來，爲了虛妄的事物捨棄身體， 如今爲了求得菩提（bodhi），這樣的捨棄才是善的。 你于無量劫以來，承受了生死的痛苦， 不曾侍奉諸佛，未曾聽聞這樣的修行。 你現在得到人身，值遇佛陀和善知識， 聽聞接受菩提的修行，怎麼能不歡喜呢？ 即使遇到佛陀出世，也值遇了善知識， 如果內心不清凈，也聽不到這樣的法。 如果對善知識，心懷信樂和尊重， 遠離疑惑不疲倦厭煩，才能聽聞這樣的法。 如果有人聽聞此法，而發起誓願之心， 應當知道這樣的人，已經獲得了廣大的利益。 你現在進入這樣的修行，是最殊勝難以思議的， 善來人世間，功德必定圓滿成就。 像這樣內心清凈，常常能夠親近諸佛， 也親近諸菩薩，必定成就菩提。 如果進入這個法門，就具足各種功德， 永遠脫離各種惡趣，不受一切痛苦。 不久將捨棄這個身體，往生佛的國土， 常常見到十方諸佛，以及諸菩薩。 往昔的因，如今清凈的理解，以及侍奉善友的力量， 增長各種功德，如同水中生長蓮花。 樂於侍奉善知識，勤奮供養一切佛， 專心聽聞佛法，
【English Translation】 English version With diligence and effort, Sudhana accomplished this practice. If anyone has a heart of reverence and admiration, they should also learn in this way. All meritorious practices arise from wishes and desires, Sudhana already understands this, so he is always happy to diligently practice. Just as a dragon spreads dense clouds, it will surely pour down heavy rain, A Bodhisattva initiates the wisdom of aspiration, determined to cultivate all practices. If you encounter a kalyanamitra (spiritual friend), who shows you the practice of Samantabhadra (Universal Worthy), You should serve him well, and never give rise to doubts. For countless kalpas (eons), you have abandoned your body for illusory things, Now, for the sake of seeking bodhi (enlightenment), this abandonment is virtuous. For countless kalpas, you have endured the suffering of birth and death, You have never served the Buddhas, nor have you heard of such practices. Now you have obtained a human body, encountered the Buddha and a kalyanamitra, Hearing and accepting the practice of bodhi, how can you not be joyful? Even if you encounter the Buddha appearing in the world, and also meet a kalyanamitra, If your mind is not pure, you will not hear such teachings. If you have faith, joy, and respect for a kalyanamitra, Free from doubt and without weariness, then you can hear such teachings. If anyone hears this teaching, and gives rise to a vow, You should know that such a person has already obtained great benefits. Now you have entered this practice, which is the most supreme and inconceivable, Welcome to the human world, your merits will surely be fully accomplished. With such a pure mind, you can always be close to the Buddhas, And also close to the Bodhisattvas, and you will surely achieve bodhi. If you enter this Dharma gate, you will possess all merits, Forever free from all evil realms, and not suffer any pain. Soon you will abandon this body, and be reborn in the Buddha's land, Always seeing the Buddhas of the ten directions, as well as the Bodhisattvas. Past causes, now with clear understanding, and the power of serving good friends, Increase all merits, like a lotus flower growing in water. Be happy to serve kalyanamitras, diligently make offerings to all Buddhas, Concentrate on listening to the Dharma,
常行勿懈倦。 汝是真法器， 當具一切法， 當修一切道， 當滿一切愿。 汝以信解心， 而來禮敬我， 不久當普入， 一切諸佛會。 善哉真佛子， 恭敬一切佛， 不久具諸行， 到佛功德岸。 汝當往大智， 文殊師利所， 彼當令汝得， 普賢深妙行。」
爾時，彌勒菩薩摩訶薩在眾會前，稱讚善財無著境界圓滿莊嚴大功德藏。善財聞彼，隨順教誨，顯示最勝方便慰諭，歡喜踴躍，身毛皆豎，涕淚交流，悲泣哽噎，起立合掌，恭敬瞻仰，繞無量匝。以文殊師利心念力故，眾華、瓔珞、種種妙寶，不覺忽然自盈其手；善財欣慶，不自勝任，即以奉散彌勒菩薩摩訶薩上。
時，彌勒菩薩摩善財頂，為說偈言：
「善哉善哉真佛子， 普策諸根無懈倦， 不久當具諸功德， 猶如文殊及與我。」
時，善財童子聞是贊已，以偈答曰：
「我念善知識， 億劫難值遇， 今得咸親近， 而來詣尊所。 我以文殊故， 見諸難見者， 彼大功德尊， 愿速還瞻覲。」
爾時，善財童子合掌恭敬，重白彌勒菩薩摩訶薩言：「大聖！我已先發阿耨多羅三藐三菩提心，而我未知菩薩云何學菩薩行？云何修菩薩道？我聞大聖善能誘
【現代漢語翻譯】 現代漢語譯本 要時常修行，不要懈怠。 你真是個修法的良器，應當具備一切佛法， 應當修習一切道法，應當圓滿一切願望。 你以堅信和理解的心，前來禮敬我， 不久將普遍進入一切諸佛的集會。 好啊，真正的佛子，恭敬一切佛， 不久將具足各種修行，到達佛的功德彼岸。 你應該前往大智慧的文殊師利（Manjusri，菩薩名）那裡， 他會讓你得到普賢（Samantabhadra，菩薩名）深奧微妙的修行。』 當時，彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahasattva，未來佛）在眾人面前，稱讚善財（Sudhana，求道者）無著（無執著）的境界圓滿莊嚴，功德廣大。善財聽了這些話，順從教誨，展現最殊勝的方便法門來安慰自己，歡喜踴躍，全身汗毛豎立，眼淚流淌，悲傷哽咽，起身合掌，恭敬地瞻仰彌勒菩薩，繞了無數圈。因為文殊師利的心念加持，眾多的鮮花、瓔珞、各種珍寶，不知不覺地自己充滿了他的手中；善財欣喜慶幸，難以自持，就用這些供奉散在彌勒菩薩摩訶薩身上。 這時，彌勒菩薩摩訶薩摩善財的頭頂，為他說偈語： 『好啊好啊，真正的佛子，普遍策勵諸根，不要懈怠， 不久將具足各種功德，就像文殊菩薩和我一樣。』 當時，善財童子聽了這些讚歎，用偈語回答說： 『我思念善知識（Kalyanamitra，指引修行的人），億劫都難以遇到， 現在能夠親近他們，來到您的面前。 我因為文殊菩薩的緣故，見到了那些難以見到的人， 那位功德廣大的尊者，希望能夠儘快再次瞻仰。』 當時，善財童子合掌恭敬，再次對彌勒菩薩摩訶薩說：『大聖！我已先發了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺），但我不知道菩薩如何學習菩薩的修行？如何修菩薩道？我聽說大聖您善於引導
【English Translation】 English version Always practice diligently, do not be lazy. You are a true vessel of the Dharma, you should possess all Dharmas, You should cultivate all paths, you should fulfill all vows. With a heart of faith and understanding, you come to pay homage to me, Soon you will universally enter the assemblies of all Buddhas. Excellent, true child of the Buddha, respect all Buddhas, Soon you will possess all practices, reaching the shore of the Buddha's merits. You should go to the great wisdom, Manjusri (Bodhisattva of wisdom), He will enable you to attain the profound and subtle practices of Samantabhadra (Bodhisattva of universal virtue).』 At that time, Maitreya Bodhisattva Mahasattva (the future Buddha) praised Sudhana (a seeker of truth) in front of the assembly, for his perfect and adorned state of non-attachment, and his vast store of merits. Upon hearing this, Sudhana followed the teachings, displaying the most excellent skillful means of consolation, filled with joy and excitement, his hair stood on end, tears flowed, he was choked with emotion, stood up, joined his palms, respectfully gazed at Maitreya Bodhisattva, and circled him countless times. Due to the power of Manjusri's mind, many flowers, necklaces, and various precious jewels, unknowingly filled his hands; Sudhana was overjoyed and could not contain himself, so he offered and scattered them upon Maitreya Bodhisattva Mahasattva. At that time, Maitreya Bodhisattva Mahasattva touched Sudhana's head and spoke a verse: 『Excellent, excellent, true child of the Buddha, universally encourage all your senses, do not be lazy, Soon you will possess all merits, just like Manjusri and I.』 At that time, Sudhana Kumara, having heard these praises, replied with a verse: 『I remember the Kalyanamitras (spiritual friends), they are difficult to encounter even in billions of kalpas (eons), Now I am able to be close to them, and come to your presence. Because of Manjusri, I have seen those who are difficult to see, That venerable one of great merit, I wish to quickly see him again.』 At that time, Sudhana Kumara joined his palms respectfully and said again to Maitreya Bodhisattva Mahasattva: 『Great Sage! I have already generated the mind of Anuttara-samyak-sambodhi (supreme enlightenment), but I do not know how a Bodhisattva learns the practices of a Bodhisattva? How does one cultivate the Bodhisattva path? I have heard that Great Sage, you are skilled in guiding
誨，唯愿慈哀，為我宣說。
「大聖！一切如來授尊者記，一生當得阿耨多羅三藐三菩提；若一生當得無上菩提，則已超越一切菩薩所住處，則已出過一切菩薩離生位，則已圓滿一切波羅蜜，則已深入一切諸忍門，則已具足一切菩薩地，則已遊戲一切解脫門，則已成就一切三昧法，則已通達一切菩薩行，則已證得一切陀羅尼辯才，則已於一切菩薩自在中而得自在，則已積集一切菩薩助道法，則已遊戲一切菩薩智慧方便，則已出生一切善巧大智神通，則已成就一切菩薩所應學處，則已清凈一切菩薩所行妙行，則已滿足一切菩薩所發大愿，則已領受一切佛所記，則已了知一切諸乘門，則已堪任一切如來所護念，則已能攝一切佛菩提，則已能持一切佛法藏，則已能受一切諸佛秘密教，則已能轉一切菩薩秘密輪，則已能為破煩惱魔軍大勇將，則已能作出生死曠野大導師，則已能作治諸惑重病大醫王，則已能於一切眾生中為最勝，則已能於一切世主中得自在，則已能於一切聖人中最第一，則已能於一切聲聞、獨覺中最增上，則已能于生死海中為船師，則已能布調伏一切眾生網，則已能觀一切眾生根，則已能攝一切眾生界，則已能守護一切菩薩眾，則已能談議一切菩薩事，則已能往詣一切如來所，則已能住止一切如來會，則
【現代漢語翻譯】 現代漢語譯本：請您慈悲，為我宣說。 『大聖！一切如來為尊者授記，預言他一生將證得阿耨多羅三藐三菩提（無上正等正覺）；如果一生就能證得無上菩提，那麼他就已經超越了一切菩薩所住的境界，就已經超出了所有菩薩的離生位，就已經圓滿了所有波羅蜜（到彼岸），就已經深入了所有諸忍門，就已經具足了所有菩薩的修行階段，就已經自在地運用一切解脫之門，就已經成就了一切三昧（禪定）之法，就已經通達了一切菩薩的修行，就已經證得了所有陀羅尼（總持）的辯才，就已經在一切菩薩的自在中獲得了自在，就已經積累了一切菩薩的助道之法，就已經自在地運用一切菩薩的智慧方便，就已經生出了一切善巧的大智慧神通，就已經成就了一切菩薩所應學習之處，就已經清凈了一切菩薩所修行的微妙之行，就已經滿足了一切菩薩所發的大愿，就已經領受了一切佛的授記，就已經瞭解了一切諸乘（教法）之門，就已經堪任一切如來的護念，就已經能夠攝受一切佛的菩提，就已經能夠持有一切佛的法藏，就已經能夠接受一切諸佛的秘密教誨，就已經能夠轉動一切菩薩的秘密法輪，就已經能夠成為破除煩惱魔軍的大勇將，就已經能夠成為出生死曠野的大導師，就已經能夠成為醫治各種迷惑重病的大醫王，就已經能夠在一切眾生中成為最殊勝的，就已經能夠在一切世主中獲得自在，就已經能夠在一切聖人中成為第一，就已經能夠在一切聲聞、獨覺中成為最增上的，就已經能夠在生死海中成為船師，就已經能夠佈下調伏一切眾生的網，就已經能夠觀察一切眾生的根性，就已經能夠攝受一切眾生的境界，就已經能夠守護一切菩薩眾，就已經能夠談論一切菩薩的事蹟，就已經能夠前往一切如來所在之處，就已經能夠安住於一切如來的集會之中，那麼』
【English Translation】 English version: Please, with compassion, explain it to me. 'Great Sage! All Tathagatas (Buddhas) bestow predictions upon the venerable one, foretelling that in one lifetime he will attain Anuttara-samyak-sambodhi (supreme perfect enlightenment); if in one lifetime he attains supreme enlightenment, then he has already transcended all the abodes of Bodhisattvas, has already surpassed all the stages of Bodhisattvas' detachment from birth, has already perfected all Paramitas (perfections), has already deeply entered all the doors of forbearance, has already possessed all the Bodhisattva stages, has already freely utilized all the doors of liberation, has already accomplished all the Samadhi (meditative concentration) practices, has already understood all the practices of Bodhisattvas, has already attained all the Dharani (mantra) eloquence, has already gained freedom within all the freedoms of Bodhisattvas, has already accumulated all the auxiliary practices of Bodhisattvas, has already freely utilized all the wisdom and skillful means of Bodhisattvas, has already generated all the skillful great wisdom and supernormal powers, has already accomplished all the learning that Bodhisattvas should undertake, has already purified all the subtle practices that Bodhisattvas perform, has already fulfilled all the great vows that Bodhisattvas have made, has already received all the predictions of the Buddhas, has already understood all the doors of the vehicles (teachings), has already been worthy of the protection of all Tathagatas, has already been able to embrace all the Bodhi (enlightenment) of the Buddhas, has already been able to hold all the Dharma treasures of the Buddhas, has already been able to receive all the secret teachings of the Buddhas, has already been able to turn all the secret Dharma wheels of the Bodhisattvas, has already been able to become a great general who breaks the army of the Mara (demon) of afflictions, has already been able to become a great guide in the wilderness of birth and death, has already been able to become a great physician who cures the severe illness of delusions, has already been able to become the most excellent among all beings, has already been able to gain freedom among all the lords of the world, has already been able to become the first among all the sages, has already been able to become the most superior among all Sravakas (hearers) and Pratyekabuddhas (solitary realizers), has already been able to become a boatman in the sea of birth and death, has already been able to spread the net of taming all beings, has already been able to observe the roots of all beings, has already been able to embrace all the realms of beings, has already been able to protect all the Bodhisattva assemblies, has already been able to discuss all the affairs of Bodhisattvas, has already been able to go to all the places where Tathagatas are, has already been able to abide in all the assemblies of Tathagatas, then'
已能現身一切眾生前，則已能知一切諸法如幻焰，則已能觀一切諸法如影像，則已能於一切世法無染著，則已能了一切諸法無生性，則已能凈一切菩薩身、口、意，則已能以金剛定破一切魔，則已能知一切白凈法本生處，則已能悟一切相不動性，則已能行波羅蜜不退轉，則已能觀一切法無常、苦、空、無我，則已能起一切佛地諸善根，則已能修三十七品瑜伽行，則已於一切菩薩境界到彼岸，則已普知一切煩惱性寂滅，則已能住金剛三昧不可傾動，則已能了住三世心皆不可得，則已能證不動如山菩提心，則已能於一切世法無所著，則已能超越一切魔境界，則已能住一切佛境界，則已能到一切菩薩無礙境，則已能精勤供養一切佛，則已與一切佛法同體性，已係一切佛法繒，已受一切佛灌頂，已住一切法王位，已入一切智智境，已生一切諸佛法，已踐一切種智位。
「大聖！菩薩云何學菩薩行？云何修菩薩道，隨所修行，疾能證得一切佛法？云何菩薩悉能解了一切佛法，速能度脫所念眾生，咸令究竟到于彼岸，普能成滿所發大愿，普能究竟所起諸行，普能安慰一切天人，不負自身，不斷三寶，不虛一切佛菩薩種，能持一切諸佛法眼？如是等事，愿皆為說！」
爾時，彌勒菩薩摩訶薩普觀一切道場眾會，指示善財
【現代漢語翻譯】 現代漢語譯本 已能顯現在一切眾生面前，就已能知道一切諸法如幻影火焰，就已能觀察一切諸法如影像，就已能對一切世間法沒有執著，就已能明瞭一切諸法無生之性，就已能清凈一切菩薩的身、口、意，就已能以金剛定力破除一切魔障，就已能知道一切清凈法本來的生起之處，就已能領悟一切相的不可動搖之性，就已能修行波羅蜜（到達彼岸的方法）而不退轉，就已能觀察一切法無常、苦、空、無我，就已能生起一切佛地的各種善根，就已能修習三十七道品（通往覺悟的三十七種修行方法）的瑜伽行，就已在一切菩薩的境界到達彼岸，就已普遍知道一切煩惱的本性是寂滅的，就已能安住于金剛三昧（堅固的禪定）不可動搖，就已能明瞭過去、現在、未來三世的心都不可得，就已能證得如山般不動搖的菩提心（覺悟之心），就已能對一切世間法沒有執著，就已能超越一切魔的境界，就已能安住於一切佛的境界，就已能到達一切菩薩無礙的境界，就已能精勤供養一切佛，就已與一切佛法同體性，已係縛一切佛法的繒帶，已接受一切佛的灌頂，已安住於一切法王的地位，已進入一切智慧的境界，已生起一切諸佛的法，已踐行一切種智（佛的智慧）的地位。 『大聖！菩薩如何學習菩薩的修行？如何修習菩薩的道，隨著所修行的，迅速能夠證得一切佛法？如何菩薩能夠完全瞭解一切佛法，迅速能夠度脫所念的眾生，都令他們究竟到達彼岸，普遍能夠成就所發的大愿，普遍能夠究竟所發起的一切修行，普遍能夠安慰一切天人，不辜負自身，不中斷三寶（佛、法、僧），不虛妄一切佛菩薩的種子，能夠持有一切諸佛的法眼？像這些事情，希望都為我們解說！』 那時，彌勒菩薩摩訶薩普遍觀察一切道場集會，指示善財（菩薩名）
【English Translation】 English version Having been able to appear before all sentient beings, then one is able to know that all dharmas are like illusions and flames; then one is able to observe that all dharmas are like images; then one is able to be without attachment to all worldly dharmas; then one is able to understand that all dharmas are without the nature of arising; then one is able to purify the body, speech, and mind of all Bodhisattvas; then one is able to break all demons with the Vajra Samadhi (diamond-like concentration); then one is able to know the original place of arising of all pure dharmas; then one is able to realize the immovable nature of all forms; then one is able to practice the Paramitas (perfections) without regression; then one is able to observe that all dharmas are impermanent, suffering, empty, and without self; then one is able to generate all the roots of goodness of the Buddha-ground; then one is able to cultivate the yoga practice of the thirty-seven factors of enlightenment; then one has reached the other shore in all Bodhisattva realms; then one universally knows that the nature of all afflictions is quiescence; then one is able to abide in the Vajra Samadhi, unshakeable; then one is able to understand that the minds of the three times (past, present, future) are all unattainable; then one is able to realize the Bodhi mind (mind of enlightenment) that is immovable like a mountain; then one is able to be without attachment to all worldly dharmas; then one is able to transcend all demonic realms; then one is able to abide in all Buddha realms; then one is able to reach the unobstructed realm of all Bodhisattvas; then one is able to diligently make offerings to all Buddhas; then one has the same nature as all Buddha dharmas; one has been bound by the ribbons of all Buddha dharmas; one has received the anointment of all Buddhas; one has abided in the position of all Dharma Kings; one has entered the realm of all wisdom; one has generated all the dharmas of all Buddhas; one has practiced the position of all-knowing wisdom. 『Great Sage! How does a Bodhisattva learn the practice of a Bodhisattva? How does one cultivate the path of a Bodhisattva, and according to what one practices, quickly attain all Buddha dharmas? How can a Bodhisattva fully understand all Buddha dharmas, quickly liberate the sentient beings they think of, enabling them all to ultimately reach the other shore, universally fulfill the great vows they have made, universally complete all the practices they have initiated, universally comfort all gods and humans, not fail oneself, not interrupt the Three Jewels (Buddha, Dharma, Sangha), not make vain the seeds of all Buddhas and Bodhisattvas, and be able to hold the Dharma eye of all Buddhas? We wish that you would explain all these matters!』 At that time, the Bodhisattva Mahasattva Maitreya universally observed all the assemblies in the Bodhimanda (place of enlightenment), and indicated Sudhana (name of a Bodhisattva).
而作是言：「諸仁者！汝等今者見此童子來於我所問菩薩行，普欲成就諸功德不？諸仁者！今此童子，勇猛精進，志願無雜，深心堅固，恒不退轉；具勝希望，心無厭足，如山不動，如救頭然，愛樂親近諸善知識，處處尋求，承事供養，請問法要，受持無失。諸仁當知：今此童子，曩于福城，受彼菩薩文殊師利教化示導，令其發心，展轉詢求，經由一百一十城善知識已，然後而來至於我所，曾無暫起一念疲懈。
「諸仁者！此善男子甚為難有，趣向大乘，住佛境界，乘大誓願，修同類行，發大勇猛，擐大悲甲，以大慈心救護眾生，起大精進修波羅蜜，作大商主護諸眾生，為大法船度諸有海，普集一切福智法寶，修諸廣大助道之法，增長成就一切功德。如是之人，難可得聞，難可得見，難得親近，難與同行。何以故？此善男子為欲救護一切眾生，超諸惡趣，離眾險難，破無明闇，出生死野，息諸趣輪，度魔境界，舍住著處，不染世法，出欲泥，斷貪鞅，解見縛，壞想宅，絕迷道，摧慢幢，拔惑箭，撤睡蓋，除障山，裂愛網，解癡結，出有流，離諂幻，凈心垢，斷疑惑，到涅槃。
「諸仁者！此大丈夫，為被四流漂汩者，造大法船；為被見泥沒溺者，立大法橋；為墮愚癡黑闇者，然大智燈；為行一切生死曠野
【現代漢語翻譯】 現代漢語譯本：於是他們說道：『各位仁者！你們現在看到這個童子來到我這裡請問菩薩的修行，普遍想要成就各種功德嗎？各位仁者！現在這個童子，勇猛精進，志願純一不雜，內心堅定，恒常不退轉；具有殊勝的希望，內心沒有厭足，像山一樣不動搖，像救頭燃一樣急迫，喜愛親近各種善知識，到處尋求，承事供養，請問佛法要義，受持而不丟失。各位應當知道：現在這個童子，先前在福城，接受那位菩薩文殊師利（Manjusri，智慧的象徵）的教化引導，使他發起了菩提心，輾轉尋訪，經過一百一十座城市的善知識之後，然後才來到我這裡，從來沒有一刻生起疲憊懈怠的念頭。 『各位仁者！這位善男子非常難得，趣向大乘佛法，安住于佛的境界，乘著宏大的誓願，修習同類的菩薩行，發起大勇猛心，披上大悲的鎧甲，以大慈悲心救護眾生，發起大精進修習波羅蜜（paramita，到達彼岸的方法），作為大商主護衛各種眾生，作為大法船度脫各種有情眾生脫離生死苦海，普遍聚集一切福德智慧的法寶，修習各種廣大的助道之法，增長成就一切功德。像這樣的人，難以聽聞，難以見到，難以親近，難以同行。為什麼呢？這位善男子爲了救護一切眾生，超越各種惡道，脫離各種危險災難，破除無明的黑暗，脫離生死輪迴的曠野，止息各種輪迴的轉動，度脫魔的境界，捨棄執著之處，不被世俗的法所污染，脫離慾望的泥潭，斷除貪愛的枷鎖，解脫見解的束縛，摧毀虛妄的念頭，斷絕迷惑的道路，摧毀驕慢的旗幟，拔除迷惑的箭矢，撤去昏睡的覆蓋，除去障礙的山峰，撕裂愛慾的羅網，解開愚癡的結，脫離有漏的河流，遠離諂媚虛幻，凈化內心的污垢，斷除疑惑，到達涅槃（Nirvana，解脫的境界）。 『各位仁者！這位大丈夫，為被四種瀑流漂流的人，建造大法船；為被見解的泥潭淹沒的人，建立大法橋；為墮入愚癡黑暗的人，點燃大智慧的燈；為行走在一切生死曠野的人，
【English Translation】 English version: Then they spoke, saying: 'Virtuous ones! Do you now see this youth coming to me to inquire about the practices of a Bodhisattva, universally desiring to accomplish all merits? Virtuous ones! This youth now is courageous and diligent, his aspiration is pure and unmixed, his mind is firm, constantly unretreating; possessing superior hope, his mind is without satiety, like a mountain unmoving, as urgent as saving one's head from fire, loving and drawing near to all good teachers, seeking everywhere, serving and making offerings, asking for the essential teachings of the Dharma, receiving and upholding them without loss. Virtuous ones should know: this youth, formerly in the City of Fortune, received the teachings and guidance of that Bodhisattva Manjusri (symbol of wisdom), causing him to generate the Bodhi mind, inquiring and seeking from one place to another, having passed through one hundred and ten cities of good teachers, and then came to me, never for a moment having a thought of fatigue or laxity. 'Virtuous ones! This good man is extremely rare, heading towards the Mahayana (Great Vehicle), dwelling in the realm of the Buddha, riding on great vows, cultivating similar practices, generating great courage, donning the armor of great compassion, with great loving-kindness protecting sentient beings, generating great diligence in cultivating the paramitas (perfections), acting as a great merchant protecting all sentient beings, as a great Dharma ship ferrying all sentient beings across the sea of suffering, universally gathering all the treasures of merit and wisdom, cultivating all the vast methods that aid the path, increasing and accomplishing all merits. Such a person is difficult to hear of, difficult to see, difficult to draw near to, difficult to walk with. Why is this so? This good man, in order to protect all sentient beings, transcends all evil realms, escapes all dangers and difficulties, breaks through the darkness of ignorance, leaves the wilderness of birth and death, stops the turning of all cycles of rebirth, crosses the realm of Mara (demon), abandons attachment, is not defiled by worldly dharmas, escapes the mud of desire, cuts off the yoke of greed, unties the bonds of views, destroys the house of thoughts, cuts off the path of delusion, crushes the banner of pride, pulls out the arrows of confusion, removes the cover of sleep, eliminates the mountain of obstacles, tears the net of love, unties the knot of ignorance, escapes the stream of existence, departs from flattery and illusion, purifies the defilements of the mind, cuts off doubt, and reaches Nirvana (state of liberation). 'Virtuous ones! This great man, for those who are swept away by the four torrents, builds a great Dharma ship; for those who are drowned in the mud of views, establishes a great Dharma bridge; for those who have fallen into the darkness of ignorance, lights the lamp of great wisdom; for those who are walking in the wilderness of all birth and death,
者，示以聖道；為嬰一切惑業重病者，與其法藥；為遭一切生死厄難者，飲以甘露；為入一切貪、瞋、癡火者，沃以定水；多憂惱者，慰諭令安；繫有獄者，曉誨令出；為見縛者，授以智劍；住界城者，示解脫門；在險難者，導安隱處；懼結賊者，與無畏法；墮惡趣者，授以法手；拘害蘊者，示涅槃城；界蛇所纏者，解以聖道；著於六處空聚落者，以智慧光引之令出；住邪道者，令入正濟；近惡友者，示其善友；樂凡法者，誨以聖法樂；著生死諸有城者，令其趣入一切智城。
「諸仁者！此大丈夫如是勤求種種方便，誓當救護一切眾生，發菩提心相續不斷，于清凈行未曾休息，求大乘道曾無懈倦，受持一切大法雲雨，恒勤積集助道之法，圓滿一切不捨善軛，常樂一切清凈法門，修菩薩行，勇猛精進，唸唸勤求，無有退轉，出生諸行，成滿大愿，見善知識情無厭足，事善知識身不疲懈，聞善知識所有教誨，常思順行，未曾違逆。
「諸仁者！此善男子最極難得，若有眾生，能發阿耨多羅三藐三菩提心，則於世間是為希有；況發心已，復能如是為利眾生，勇猛精勤，集諸佛法，當知是人，倍為希有；又能如是勤求愛樂諸菩薩道，又能如是增長清凈諸菩薩行，又能如是親近承事諸善知識，又能如是如救頭然，如
【現代漢語翻譯】 現代漢語譯本：他向人們展示神聖的道路；對於那些被無明和業力重病纏身的人，他給予他們法藥；對於那些遭遇生死厄難的人，他給予他們甘露；對於那些陷入貪、嗔、癡之火的人，他用禪定的水澆灌他們；對於那些充滿憂愁煩惱的人，他安慰他們，使他們安寧；對於那些被囚禁在牢獄中的人，他曉之以理，引導他們出獄；對於那些被束縛的人，他給予他們智慧之劍；對於那些居住在界城中的人，他指示他們解脫之門；對於那些身處險境的人，他引導他們到安全的地方；對於那些害怕煩惱賊的人，他給予他們無畏的法；對於那些墮入惡道的人，他伸出法的手；對於那些被五蘊所束縛的人，他指示他們涅槃之城；對於那些被界蛇纏繞的人，他用神聖的道路解脫他們；對於那些執著於六處空聚落的人，他用智慧之光引導他們出來；對於那些走在邪道上的人，他引導他們進入正道；對於那些親近惡友的人，他向他們展示善友；對於那些樂於凡俗之法的人，他教誨他們聖法之樂；對於那些執著于生死諸有之城的人，他引導他們進入一切智之城。 諸位仁者！這位大丈夫如此勤奮地尋求各種方便法門，發誓要救護一切眾生，發起菩提心（覺悟之心）相續不斷，在清凈的修行中從未休息，尋求大乘之道從未懈怠，受持一切大法如雲如雨，恒常勤奮地積聚助道之法，圓滿一切不捨棄的善行，常常樂於一切清凈的法門，修菩薩行，勇猛精進，唸唸勤求，沒有退轉，生出各種修行，成就圓滿的大愿，見到善知識（指引修行的人）時，心中沒有厭倦，侍奉善知識時，身體不感到疲憊，聽到善知識的所有教誨，常常思考並順從地實行，從未違背。 諸位仁者！這位善男子是最極難得的，如果有眾生能夠發起阿耨多羅三藐三菩提心（無上正等正覺之心），那麼在世間就是非常稀有的；更何況發起心之後，還能如此爲了利益眾生，勇猛精進，集聚諸佛之法，應當知道這個人，更加稀有；又能如此勤奮地尋求和喜愛諸菩薩之道，又能如此增長清凈的諸菩薩行，又能如此親近承事諸善知識，又能如此像救頭燃一樣，如此...
【English Translation】 English version: He shows the holy path to people; for those who are afflicted with the serious illness of ignorance and karma, he gives them the medicine of Dharma; for those who encounter the calamities of birth and death, he gives them nectar; for those who are caught in the fires of greed, anger, and delusion, he pours the water of samadhi on them; for those who are full of sorrow and distress, he comforts them and makes them peaceful; for those who are imprisoned in jails, he explains the truth and guides them out of prison; for those who are bound, he gives them the sword of wisdom; for those who live in the city of boundaries, he shows them the gate of liberation; for those who are in dangerous places, he guides them to safe places; for those who fear the thieves of afflictions, he gives them the fearless Dharma; for those who have fallen into evil realms, he extends the hand of Dharma; for those who are bound by the five aggregates, he shows them the city of Nirvana; for those who are entangled by the snake of boundaries, he liberates them with the holy path; for those who are attached to the empty villages of the six senses, he guides them out with the light of wisdom; for those who are walking on the wrong path, he guides them onto the right path; for those who are close to bad friends, he shows them good friends; for those who are fond of mundane dharmas, he teaches them the joy of holy dharmas; for those who are attached to the cities of birth, death, and existence, he guides them into the city of all-knowing wisdom. Dear friends! This great man diligently seeks various skillful means, vows to save all sentient beings, continuously generates the Bodhi mind (mind of enlightenment), never rests in pure practice, never tires of seeking the Mahayana path, receives all great dharmas like clouds and rain, constantly and diligently accumulates the dharmas that aid the path, perfects all good deeds without abandoning them, always delights in all pure dharmas, practices the Bodhisattva path, is courageous and diligent, constantly seeks, never retreats, generates various practices, fulfills great vows, when seeing good teachers (those who guide practice), his heart is not weary, when serving good teachers, his body does not feel tired, when hearing all the teachings of good teachers, he always thinks and follows them, never disobeying. Dear friends! This good man is extremely rare. If there are sentient beings who can generate the Anuttara-samyak-sambodhi mind (the mind of unsurpassed, right, and complete enlightenment), then they are very rare in the world; moreover, after generating the mind, they can still be so courageous and diligent for the benefit of sentient beings, gathering the dharmas of all Buddhas, it should be known that this person is even more rare; and can also diligently seek and love the Bodhisattva path, and can also increase the pure Bodhisattva practices, and can also be close to and serve good teachers, and can also be like saving a burning head, like...
山不動，又能如是隨順一切善知識教，又能如是堅固修行一切佛道，又能如是積集一切菩提分法，又能如是不樂一切名利恭敬，又能如是不捨菩薩純一之心，又能如是不樂家宅、不欣富貴、不貪受用、不著欲樂、不戀父母、親戚、知識，不顧世間一切財物，但樂追求菩薩伴侶，又能如是不顧形命，唯愿勤修一切智道，應知展轉倍更難得。
「諸仁者！其餘菩薩經于無量百千萬億那由他劫，乃能滿足菩薩願行，乃能親近諸佛菩提；此善男子，於一生內，則能嚴凈一切佛剎，則能教化一切眾生，則以智慧深入法界，則能成就諸波羅蜜，則能增廣一切行網，則能圓滿一切大愿，則能超出一切魔業，則能承事一切善友，令生歡喜，則能清凈諸菩薩行，令其具足，則能修習普賢諸行，令其成就。」
爾時，彌勒菩薩摩訶薩如是稱歎善財童子種種功德，令眾會中無量百千眾生，堅固無上菩提之心，告善財言：「善哉！善哉！善男子！汝為利樂一切世間，汝為救護一切眾生，汝為勤求一切佛法故，發阿耨多羅三藐三菩提心。
「善男子！汝獲善利，汝善得人身，汝善住壽命，汝善值如來出興於世，汝善見文殊師利大善知識。汝身即是真善法器，為諸善根之所潤澤。汝為白法之所資持，信樂廣大，慧解清凈，已得諸
【現代漢語翻譯】 現代漢語譯本：如同山嶽般不動搖，又能如此隨順一切善知識的教導，又能如此堅定地修行一切佛道，又能如此積聚一切菩提分法（通往覺悟的各種修行方法），又能如此不貪戀一切名利恭敬，又能如此不捨棄菩薩純一的心，又能如此不貪戀家宅，不羨慕富貴，不貪圖享樂，不執著于慾望的快樂，不留戀父母、親戚、朋友，不顧惜世間一切財物，只樂於追求菩薩的同伴，又能如此不顧惜自己的生命，只願勤奮修習一切智慧之道，應當知道，這樣的修行輾轉相較更加難得。 諸位仁者！其他的菩薩要經過無量百千萬億那由他劫（極長的時間單位），才能滿足菩薩的願行，才能親近諸佛的菩提（覺悟）；而這位善男子，在一生之內，就能莊嚴清凈一切佛剎（佛的國土），就能教化一切眾生，就能以智慧深入法界（宇宙的真理），就能成就諸波羅蜜（到達彼岸的修行方法），就能增廣一切行網（菩薩的修行網路），就能圓滿一切大愿，就能超越一切魔業，就能承事一切善友，令他們生起歡喜，就能清凈諸菩薩的修行，令其具足，就能修習普賢菩薩的諸種行愿，令其成就。 當時，彌勒菩薩摩訶薩（大菩薩）如此稱讚善財童子的種種功德，令眾會中無量百千眾生，堅固無上菩提之心，告訴善財說：『善哉！善哉！善男子！你爲了利益安樂一切世間，你爲了救護一切眾生，你爲了勤求一切佛法，發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。』 『善男子！你獲得了善利，你善於得到人身，你善於安住壽命，你善於值遇如來出興於世，你善於見到文殊師利（智慧第一的菩薩）大善知識。你的身體就是真正的善法之器，被諸善根所滋潤。你被白法（清凈的佛法）所資助，信樂廣大，智慧理解清凈，已經得到了諸佛的加持。』
【English Translation】 English version: Immovable like a mountain, and also able to thus follow the teachings of all good teachers, and also able to thus firmly practice all the Buddha's paths, and also able to thus accumulate all the Bodhi-part-dharma (various practices leading to enlightenment), and also able to thus not crave all fame, gain, and respect, and also able to thus not abandon the pure heart of a Bodhisattva, and also able to thus not crave home, not admire wealth, not covet enjoyment, not be attached to the pleasures of desire, not be attached to parents, relatives, and friends, not care about all worldly possessions, but only be happy to seek the company of Bodhisattvas, and also able to thus not care about one's own life, only wishing to diligently cultivate all the paths of wisdom, it should be known that such practice is even more rare and difficult to achieve. Dear ones! Other Bodhisattvas, after countless hundreds of thousands of millions of nayutas (extremely long units of time) of kalpas (eons), are able to fulfill the vows and practices of a Bodhisattva, and are able to approach the Bodhi (enlightenment) of all Buddhas; while this good man, within one lifetime, is able to adorn and purify all Buddha-lands, is able to teach and transform all sentient beings, is able to penetrate the Dharma-realm (the truth of the universe) with wisdom, is able to accomplish all Paramitas (practices to reach the other shore), is able to expand all networks of practice, is able to fulfill all great vows, is able to transcend all demonic activities, is able to serve all good friends, causing them to rejoice, is able to purify all Bodhisattva practices, causing them to be complete, is able to cultivate all the practices of Samantabhadra (a Bodhisattva representing universal virtue), causing them to be accomplished. At that time, the Bodhisattva Mahasattva (great Bodhisattva) Maitreya praised the various merits of Sudhana (a seeker of enlightenment) in this way, causing countless hundreds of thousands of beings in the assembly to strengthen their minds for unsurpassed Bodhi, and said to Sudhana: 'Excellent! Excellent! Good man! For the benefit and happiness of all the world, for the protection of all sentient beings, for the diligent seeking of all the Buddha's teachings, you have generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment).' 'Good man! You have obtained good benefits, you are good at obtaining a human body, you are good at dwelling in life, you are good at encountering the Tathagata (Buddha) appearing in the world, you are good at seeing the great good teacher Manjushri (the Bodhisattva of wisdom). Your body is truly a vessel of good Dharma, nourished by all good roots. You are supported by the white Dharma (pure Buddhist teachings), your faith and joy are vast, your wisdom and understanding are pure, and you have already obtained the blessings of all Buddhas.'
佛之所護念，已為善友共所攝受。何以故？謂能發大菩提心故。
「善男子！菩提心者，猶如種子，能生一切諸佛法故；菩提心者，猶如良田，能長眾生白凈法故；菩提心者，猶如大地，能持一切諸世間故；菩提心者，猶如大水，能滌一切煩惱垢故；菩提心者，猶如大風，普行世間無所礙故；菩提心者，猶如大火，能燒一切諸見薪故；菩提心者，猶如凈日，普照一切諸世間故；菩提心者，猶如盛月，普能圓滿白凈法故；菩提心者，猶如明燈，能放種種法光明故；菩提心者，猶如凈目，普見一切夷險處故；菩提心者，猶如大道，普令得入大智城故；菩提心者，猶如正濟，令其得離諸邪法故；菩提心者，猶如大車，普能運載諸菩薩故；菩提心者，猶如門戶，開示一切菩薩行故；菩提心者，猶如宮殿，安住修習三昧法故；菩提心者，猶如園苑，于中游戲受法樂故；菩提心者，猶如舍宅，安隱一切諸眾生故；菩提心者，則為所歸，利益一切諸世間故；菩提心者，則為所依，諸菩薩行所依處故；菩提心者，猶如嚴父，訓導一切諸菩薩故；菩提心者，猶如慈母，生長菩薩諸善根故；菩提心者，猶如乳母，養育守護諸菩薩故；菩提心者，猶如善友，成益一切諸菩薩故；菩提心者，猶如君主，勝出一切二乘人故；菩提心者，猶如
【現代漢語翻譯】 現代漢語譯本 佛陀所護念的人，已經被善友們共同攝受。這是為什麼呢？因為他們能夠發起偉大的菩提心（bódhicitta，覺悟之心）的緣故。
『善男子！菩提心就像種子，能夠生長一切諸佛的法；菩提心就像良田，能夠增長眾生清凈的善法；菩提心就像大地，能夠承載一切世間；菩提心就像大水，能夠洗滌一切煩惱的污垢；菩提心就像大風，普遍執行於世間而無所障礙；菩提心就像大火，能夠焚燒一切邪見的柴薪；菩提心就像清凈的太陽，普遍照耀一切世間；菩提心就像滿月，普遍能夠圓滿清凈的善法；菩提心就像明燈，能夠放出種種法的光明；菩提心就像清凈的眼睛，普遍看見一切平坦和險峻的地方；菩提心就像大道，普遍使人得以進入大智慧的城池；菩提心就像正確的渡船，使人得以遠離一切邪法；菩提心就像大車，普遍能夠運載諸菩薩；菩提心就像門戶，開示一切菩薩的修行；菩提心就像宮殿，安住于其中修習三昧（samādhi，禪定）之法；菩提心就像園苑，在其中游戲而享受法樂；菩提心就像房屋，安穩一切眾生；菩提心，是眾生所歸依之處，利益一切世間；菩提心，是眾生所依靠之處，是諸菩薩修行的依靠；菩提心就像嚴父，訓導一切諸菩薩；菩提心就像慈母，生長菩薩的各種善根；菩提心就像乳母，養育和守護諸菩薩；菩提心就像善友，成就和利益一切諸菩薩；菩提心就像君主，勝過一切二乘人（聲聞乘和緣覺乘）；菩提心就像』
【English Translation】 English version Those who are protected by the Buddha are already embraced by good friends. Why is this so? It is because they are able to generate the great Bodhicitta (the mind of enlightenment).
'Good man! The Bodhicitta is like a seed, capable of producing all the Buddhas' teachings; the Bodhicitta is like fertile land, capable of growing the pure and virtuous qualities of sentient beings; the Bodhicitta is like the earth, capable of supporting all the worlds; the Bodhicitta is like great water, capable of washing away all the defilements of afflictions; the Bodhicitta is like a great wind, pervading the world without obstruction; the Bodhicitta is like a great fire, capable of burning all the fuel of wrong views; the Bodhicitta is like a pure sun, universally illuminating all the worlds; the Bodhicitta is like a full moon, universally capable of perfecting pure and virtuous qualities; the Bodhicitta is like a bright lamp, capable of emitting various kinds of Dharma light; the Bodhicitta is like pure eyes, universally seeing all the flat and dangerous places; the Bodhicitta is like a great road, universally enabling one to enter the city of great wisdom; the Bodhicitta is like a proper ferry, enabling one to depart from all wrong teachings; the Bodhicitta is like a great chariot, universally capable of carrying all Bodhisattvas; the Bodhicitta is like a gate, revealing all the practices of Bodhisattvas; the Bodhicitta is like a palace, where one dwells and cultivates the practice of Samadhi (meditative absorption); the Bodhicitta is like a garden, where one plays and enjoys the bliss of the Dharma; the Bodhicitta is like a house, providing peace and security for all sentient beings; the Bodhicitta is the refuge, benefiting all the worlds; the Bodhicitta is the support, the place where all Bodhisattva practices rely; the Bodhicitta is like a strict father, guiding all Bodhisattvas; the Bodhicitta is like a compassionate mother, nurturing the roots of virtue of Bodhisattvas; the Bodhicitta is like a wet nurse, raising and protecting all Bodhisattvas; the Bodhicitta is like a good friend, accomplishing and benefiting all Bodhisattvas; the Bodhicitta is like a monarch, surpassing all those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna); the Bodhicitta is like'
帝王，一切愿中得自在故；菩提心者，猶如大海，普生一切諸功德故；菩提心者，如須彌山，于諸眾生心平等故；菩提心者，如鐵圍山，攝持一切諸世間故；菩提心者，如大雪山，長養一切智慧藥故；菩提心者，猶如香山，出生一切功德香故；菩提心者，如大虛空，諸妙功德廣無邊故；菩提心者，如妙蓮華，不染一切世間法故；菩提心者，如調慧象，其心善順不獷戾故；菩提心者，如良善馬，遠離一切諸惡性故；菩提心者，如調御師，守護一切大乘法故；菩提心者，猶如良藥，能治一切煩惱病故；菩提心者，猶如坑阱，陷沒一切諸惡法故；菩提心者，猶如金剛，悉能穿徹一切法故；菩提心者，猶如香篋，能貯一切功德香故；菩提心者，猶如妙華，一切世間所樂見故；菩提心者，如白栴檀，除眾欲熱使清涼故；菩提心者，如黑沉香，能熏法界悉周遍故；菩提心者，如善見藥王，能破一切煩惱病故；菩提心者，如毗笈摩藥，能拔一切諸惑箭故；菩提心者，猶如心識，能與諸根作依止故；菩提心者，猶如帝釋，一切主中最尊勝故；菩提心者，如毗沙門，能斷一切貧窮苦故；菩提心者，如功德天，一切功德所莊嚴故；菩提心者，如莊嚴具，莊嚴一切諸菩薩故；菩提心者，如劫燒火，能燒一切諸有為故；菩提心者，如無生根藥，
【現代漢語翻譯】 現代漢語譯本 帝王（指統治者），因為在一切願望中都能獲得自在；菩提心（bodhicitta，覺悟之心）就像大海，因為它能普遍產生一切功德；菩提心就像須彌山（Sumeru，佛教宇宙觀中的中心山），因為它對一切眾生都平等；菩提心就像鐵圍山（Cakravāda，環繞世界的山脈），因為它能攝持一切世間；菩提心就像大雪山，因為它能生長一切智慧的藥物；菩提心就像香山，因為它能出生一切功德的香氣；菩提心就像廣闊的虛空，因為它所包含的微妙功德廣大無邊；菩提心就像美妙的蓮花，因為它不被一切世間法所污染；菩提心就像調順的慧象，因為它內心善良順從而不粗暴；菩提心就像良善的馬，因為它遠離一切惡劣的習性；菩提心就像調御師，因為它守護一切大乘佛法；菩提心就像良藥，因為它能治療一切煩惱的疾病；菩提心就像坑阱，因為它能使一切惡法陷落；菩提心就像金剛，因為它能穿透一切法；菩提心就像香篋，因為它能儲存一切功德的香氣；菩提心就像美妙的花朵，因為它為一切世間所樂見；菩提心就像白栴檀（white sandalwood），因為它能消除眾生的慾望之熱，使之清涼；菩提心就像黑沉香（black agarwood），因為它能薰染整個法界，使其周遍；菩提心就像善見藥王，因為它能破除一切煩惱的疾病；菩提心就像毗笈摩藥（Vishalya，一種能拔除箭頭的藥），因為它能拔除一切迷惑的箭；菩提心就像心識，因為它能作為諸根的依止；菩提心就像帝釋（Indra，天神之王），因為它在一切主宰中最尊貴殊勝；菩提心就像毗沙門（Vaishravana，北方守護神），因為它能斷除一切貧窮的痛苦；菩提心就像功德天（Lakshmi，財富女神），因為它被一切功德所莊嚴；菩提心就像莊嚴的飾品，因為它能莊嚴一切菩薩；菩提心就像劫末之火，因為它能焚燒一切有為法；菩提心就像無生根藥，
【English Translation】 English version A king, because he is free in all his wishes; the bodhicitta (mind of enlightenment) is like a great ocean, because it universally produces all merits; the bodhicitta is like Mount Sumeru (the central mountain in Buddhist cosmology), because it is equal towards all sentient beings; the bodhicitta is like the Iron Mountain Range (Cakravāda, the mountain range surrounding the world), because it holds all the worlds; the bodhicitta is like the Great Snow Mountain, because it nurtures all the medicines of wisdom; the bodhicitta is like the Fragrant Mountain, because it gives rise to the fragrance of all merits; the bodhicitta is like the vast space, because its subtle merits are vast and boundless; the bodhicitta is like a beautiful lotus flower, because it is not stained by any worldly dharmas; the bodhicitta is like a tamed wise elephant, because its mind is kind and obedient, not violent; the bodhicitta is like a good horse, because it is far from all evil natures; the bodhicitta is like a tamer, because it protects all the Mahayana teachings; the bodhicitta is like good medicine, because it can cure all the diseases of afflictions; the bodhicitta is like a pit, because it can trap all evil dharmas; the bodhicitta is like a diamond, because it can penetrate all dharmas; the bodhicitta is like a fragrant casket, because it can store the fragrance of all merits; the bodhicitta is like a beautiful flower, because it is pleasing to all the world; the bodhicitta is like white sandalwood, because it removes the heat of desires and makes one cool; the bodhicitta is like black agarwood, because it can perfume the entire dharma realm, making it pervasive; the bodhicitta is like the king of good medicine, because it can break all the diseases of afflictions; the bodhicitta is like Vishalya medicine (a medicine that can remove arrows), because it can pull out all the arrows of delusion; the bodhicitta is like consciousness, because it can serve as the basis for all the senses; the bodhicitta is like Indra (king of the gods), because it is the most honored and supreme among all rulers; the bodhicitta is like Vaishravana (guardian of the north), because it can cut off all the suffering of poverty; the bodhicitta is like Lakshmi (goddess of wealth), because it is adorned with all merits; the bodhicitta is like ornaments, because it adorns all bodhisattvas; the bodhicitta is like the fire at the end of a kalpa, because it can burn all conditioned dharmas; the bodhicitta is like the medicine of no birth,
長養一切諸佛法故；菩提心者，猶如龍珠，能銷一切煩惱毒故；菩提心者，如水清珠，能清一切煩惱濁故；菩提心者，如如意珠，周給一切諸貧乏故；菩提心者，如賢德瓶，滿足一切眾生愿故；菩提心者，如如意樹，能雨一切莊嚴具故；菩提心者，如鵝羽衣，不受一切生死垢故；菩提心者，如白㲲線，從本已來性清凈故；菩提心者，如快利犁，能治一切眾生田故；菩提心者，如那羅延，能摧一切我見敵故；菩提心者，猶如快箭，能破一切諸苦的故；菩提心者，猶如利矛，能穿一切煩惱甲故；菩提心者，猶如堅甲，能護一切如理心故；菩提心者，猶如利刀，能斬一切煩惱首故；菩提心者，猶如利劍，能斷一切憍慢鎧故；菩提心者，猶如利鐮，能翦隨眠微細惑故；菩提心者，如勇將幢，能伏一切諸魔軍故；菩提心者，猶如利鋸，能截一切無明樹故；菩提心者，猶如利斧，能伐一切諸苦樹故；菩提心者，猶如器仗，能防一切諸厄難故；菩提心者，猶如善手，防護一切智度身故；菩提心者，猶如好足，安立一切功德身故；菩提心者，猶如金錍，能除一切無明翳故；菩提心者，猶如鉗鑷，能拔一切身見刺故；菩提心者，猶如臥具，息除生死諸勞苦故；菩提心者，如善知識，能解一切生死縛故；菩提心者，如好珍財，能除一切貧窮
【現代漢語翻譯】 現代漢語譯本 菩提心（Bodhicitta，覺悟之心）能增長一切諸佛的法，菩提心猶如龍珠，能消除一切煩惱的毒害；菩提心猶如清水珠，能澄清一切煩惱的污濁；菩提心猶如如意珠，能賙濟一切貧乏；菩提心猶如賢德之瓶，能滿足一切眾生的願望；菩提心猶如如意樹，能降下一切莊嚴的器具；菩提心猶如鵝羽衣，不受一切生死的污垢；菩提心猶如白色的絲線，從本性上就是清凈的；菩提心猶如鋒利的犁，能耕耘一切眾生的心田；菩提心猶如那羅延（Narayana，印度教神祇，毗濕奴的化身），能摧毀一切我見的敵人；菩提心猶如快速的箭，能射破一切痛苦的目標；菩提心猶如鋒利的矛，能穿透一切煩惱的鎧甲；菩提心猶如堅固的鎧甲，能保護一切如理的心；菩提心猶如鋒利的刀，能斬斷一切煩惱的頭顱；菩提心猶如鋒利的劍，能斬斷一切驕慢的鎧甲；菩提心猶如鋒利的鐮刀，能剪除隨眠的微細迷惑；菩提心猶如勇猛將領的旗幟，能降伏一切魔軍；菩提心猶如鋒利的鋸子，能鋸斷一切無明的樹木；菩提心猶如鋒利的斧頭，能砍伐一切痛苦的樹木；菩提心猶如兵器，能防禦一切災難；菩提心猶如善良的手，能保護一切智慧的身體；菩提心猶如美好的足，能安立一切功德的身體；菩提心猶如金錍（一種金製眼科手術器械），能去除一切無明的翳障；菩提心猶如鉗子，能拔除一切身見的刺；菩提心猶如臥具，能止息生死的一切勞苦；菩提心猶如善知識，能解脫一切生死的束縛；菩提心猶如美好的珍寶，能去除一切貧窮。
【English Translation】 English version The Bodhicitta (the mind of enlightenment) cultivates all the Dharmas of all Buddhas; the Bodhicitta is like a dragon pearl, capable of dissolving all the poisons of afflictions; the Bodhicitta is like a clear water pearl, capable of clarifying all the turbidity of afflictions; the Bodhicitta is like a wish-fulfilling pearl, providing for all the impoverished; the Bodhicitta is like a virtuous vase, fulfilling the wishes of all sentient beings; the Bodhicitta is like a wish-fulfilling tree, capable of raining down all adornments; the Bodhicitta is like a swan feather garment, not affected by the defilements of birth and death; the Bodhicitta is like a white silk thread, inherently pure from the beginning; the Bodhicitta is like a sharp plow, capable of cultivating the fields of all sentient beings; the Bodhicitta is like Narayana (a Hindu deity, an avatar of Vishnu), capable of destroying all enemies of self-view; the Bodhicitta is like a swift arrow, capable of piercing all targets of suffering; the Bodhicitta is like a sharp spear, capable of penetrating all armors of afflictions; the Bodhicitta is like a strong armor, capable of protecting all minds that are in accordance with the Dharma; the Bodhicitta is like a sharp knife, capable of severing all heads of afflictions; the Bodhicitta is like a sharp sword, capable of cutting through all armors of arrogance; the Bodhicitta is like a sharp sickle, capable of cutting away the subtle delusions of latent tendencies; the Bodhicitta is like the banner of a brave general, capable of subduing all the armies of Mara; the Bodhicitta is like a sharp saw, capable of sawing down all trees of ignorance; the Bodhicitta is like a sharp axe, capable of felling all trees of suffering; the Bodhicitta is like a weapon, capable of defending against all calamities; the Bodhicitta is like a good hand, protecting all bodies of wisdom; the Bodhicitta is like good feet, establishing all bodies of merit; the Bodhicitta is like a golden probe (a golden ophthalmic surgical instrument), capable of removing all veils of ignorance; the Bodhicitta is like a pair of tweezers, capable of extracting all thorns of self-view; the Bodhicitta is like bedding, capable of ceasing all the toils of birth and death; the Bodhicitta is like a good teacher, capable of untying all the bonds of birth and death; the Bodhicitta is like fine treasure, capable of removing all poverty.
事故；菩提心者，猶如導師，善知菩薩出要道故；菩提心者，猶如伏藏，出功德財無匱乏故；菩提心者，猶如涌泉，出智慧水無窮盡故；菩提心者，猶如明鏡，普現一切法門像故；菩提心者，猶如蓮華，不染一切諸罪垢故；菩提心者，猶如大河，流引一切度攝法故；菩提心者，如大龍王，能雨一切妙法雨故；菩提心者，猶如命根，任持菩薩大悲身故；菩提心者，猶如甘露，能令安住不死界故；菩提心者，猶如大網，普攝一切諸眾生故；菩提心者，猶如罥索，攝取一切所應化故；菩提心者，猶如鉤餌，出有淵中所居者故；菩提心者，如阿伽陀藥，能除惑病永安隱故；菩提心者，如除毒藥，悉能消歇貪愛毒故；菩提心者，如善持明，能滅一切惡尋伺故；菩提心者，猶如疾風，能散一切諸障霧故；菩提心者，如大寶洲，出生一切覺分寶故；菩提心者，如好種子，出生一切白凈法故；菩提心者，猶如住宅，諸功德法所依處故；菩提心者，猶如市肆，菩薩商主貿易處故；菩提心者，如鍊金藥，能治一切煩惱垢故；菩提心者，猶如好蜜，圓滿一切功德味故；菩提心者，猶如正道，令諸菩薩入智城故；菩提心者，猶如好器，能持一切白凈法故；菩提心者，猶如時雨，能滅一切煩惱塵故；菩提心者，猶如住處，一切菩薩所依住故；菩提
【現代漢語翻譯】 現代漢語譯本 菩提心（bodhicitta，覺悟之心）就像導師，因為它善於指引菩薩走向解脫之道；菩提心就像寶藏，因為它能產生無盡的功德財富；菩提心就像涌泉，因為它能涌出無窮無盡的智慧之水；菩提心就像明鏡，因為它能普遍顯現一切法門的形象；菩提心就像蓮花，因為它不被一切罪惡所污染；菩提心就像大河，因為它能引導一切度化眾生的方法；菩提心就像龍王，因為它能降下一切美妙的佛法之雨；菩提心就像命根，因為它能支撐菩薩的大悲之身；菩提心就像甘露，因為它能使眾生安住于不死的境界；菩提心就像大網，因為它能普遍攝取一切眾生；菩提心就像繩索，因為它能攝取一切應該被教化的眾生；菩提心就像鉤餌，因為它能將居住在生死深淵中的眾生救拔出來；菩提心就像阿伽陀藥（agada，萬能藥），因為它能永遠消除迷惑的疾病，使人安穩；菩提心就像解毒藥，因為它能完全消除貪愛的毒素；菩提心就像善於持咒的人，因為它能滅除一切惡念和尋伺；菩提心就像疾風，因為它能吹散一切障礙的迷霧；菩提心就像大寶洲，因為它能產生一切覺悟的要素；菩提心就像好的種子，因為它能產生一切清凈的善法；菩提心就像住宅，因為它是各種功德法所依賴的處所；菩提心就像市場，因為它是菩薩商主進行貿易的地方；菩提心就像鍊金藥，因為它能治療一切煩惱的污垢；菩提心就像蜂蜜，因為它能圓滿一切功德的滋味；菩提心就像正道，因為它能引導菩薩進入智慧之城；菩提心就像好的容器，因為它能容納一切清凈的善法；菩提心就像及時的雨水，因為它能消除一切煩惱的塵埃；菩提心就像住所，因為它是所有菩薩所依賴的居所；菩提心
【English Translation】 English version The bodhicitta (the mind of enlightenment) is like a guide, because it is skilled in leading Bodhisattvas on the path to liberation; the bodhicitta is like a treasure trove, because it produces inexhaustible merit and wealth; the bodhicitta is like a spring, because it gushes forth endless waters of wisdom; the bodhicitta is like a clear mirror, because it universally reflects the images of all Dharma teachings; the bodhicitta is like a lotus flower, because it is not stained by any defilements of sin; the bodhicitta is like a great river, because it guides all methods of liberating beings; the bodhicitta is like a dragon king, because it can rain down all the wonderful Dharma teachings; the bodhicitta is like the root of life, because it sustains the great compassion body of a Bodhisattva; the bodhicitta is like nectar, because it can enable beings to dwell in the realm of immortality; the bodhicitta is like a great net, because it universally gathers all sentient beings; the bodhicitta is like a snare, because it captures all beings that should be transformed; the bodhicitta is like a hook and bait, because it brings out those who dwell in the abyss of existence; the bodhicitta is like the agada (universal medicine), because it can permanently eliminate the diseases of delusion and bring peace; the bodhicitta is like an antidote, because it can completely extinguish the poison of craving; the bodhicitta is like one who is skilled in mantras, because it can extinguish all evil thoughts and investigations; the bodhicitta is like a swift wind, because it can scatter all the mists of obstacles; the bodhicitta is like a great treasure island, because it gives rise to all the elements of enlightenment; the bodhicitta is like a good seed, because it gives rise to all pure and virtuous dharmas; the bodhicitta is like a dwelling, because it is the place where all meritorious dharmas rely; the bodhicitta is like a marketplace, because it is where Bodhisattva merchants conduct their trade; the bodhicitta is like an alchemical medicine, because it can cure all the defilements of afflictions; the bodhicitta is like honey, because it perfects the taste of all merits; the bodhicitta is like the right path, because it leads Bodhisattvas into the city of wisdom; the bodhicitta is like a good vessel, because it can hold all pure and virtuous dharmas; the bodhicitta is like timely rain, because it can extinguish all the dust of afflictions; the bodhicitta is like a dwelling place, because it is the place where all Bodhisattvas rely; the bodhicitta
心者，猶如磁石，吸引一切解脫果故；菩提心者，如凈琉璃，自性明潔無諸垢故；菩提心者，如帝青寶，出過世間二乘智故；菩提心者，如更漏鼓，覺諸眾生煩惱睡故；菩提心者，如清凈水，性本澄潔無垢濁故；菩提心者，如閻浮金，映奪一切有為善故；菩提心者，如大山王，超出一切諸世間故；菩提心者，則為所歸，不拒一切諸來者故；菩提心者，則為義利，能除一切衰惱事故；菩提心者，則為妙寶，能令一切心歡喜故；菩提心者，如大施會，充滿一切眾生心故；菩提心者，則為尊勝，諸眾生心無與等故；菩提心者，猶如伏藏，能攝一切諸佛法故；菩提心者，如善諷誦，普攝菩薩諸行愿故；菩提心者，如能守護，隨順長養一切法故；菩提心者，如能利益，能回一切不善法故；菩提心者，如因陀羅網，能伏煩惱阿修羅故；菩提心者，如婆樓那風，能動一切所應化故；菩提心者，如因陀羅火，能燒一切諸惑習故；菩提心者，如佛支提，一切世間應供養故。
「善男子！菩提心者，成就如是無量無邊最勝功德；舉要言之，應知悉與一切佛法諸功德等。何以故？因菩提心出生一切菩薩行輪，三世十方一切如來從菩提心而出生故。是故，善男子！若有能發阿耨多羅三藐三菩提心者，則已出生無量功德，普能攝取一切智道
【現代漢語翻譯】 現代漢語譯本 心，就像磁石一樣，吸引一切解脫的果實；菩提心（bodhicitta，覺悟之心），就像清凈的琉璃，自性明亮潔凈，沒有絲毫污垢；菩提心，就像帝青寶（Indranila，一種深藍色的寶石），超越世間二乘（聲聞乘和緣覺乘）的智慧；菩提心，就像更漏鼓，能喚醒一切眾生從煩惱的沉睡中醒來；菩提心，就像清凈的水，本性澄澈潔凈，沒有污濁；菩提心，就像閻浮金（Jambunada，一種純金），光芒勝過一切有為的善行；菩提心，就像大山之王，超越一切世間；菩提心，是眾生的歸宿，不拒絕一切前來的人；菩提心，是真正的利益，能消除一切衰敗和煩惱的事情；菩提心，是無上的珍寶，能使一切眾生心生歡喜；菩提心，就像盛大的佈施會，充滿一切眾生的心；菩提心，是至高無上的，一切眾生的心都無法與之相比；菩提心，就像伏藏，能攝取一切諸佛的法；菩提心，就像善巧的諷誦，普遍攝取菩薩的一切行愿；菩提心，就像守護者，隨順增長一切法；菩提心，就像利益者，能轉化一切不善之法；菩提心，就像因陀羅網（Indra's net，帝釋天的網），能降伏煩惱的阿修羅（asura，一種好戰的神）；菩提心，就像婆樓那風（Varuna's wind，水神之風），能動搖一切應被教化的眾生；菩提心，就像因陀羅火（Indra's fire，帝釋天的火），能燒盡一切迷惑的習氣；菩提心，就像佛支提（buddha-caitya，佛塔），一切世間都應供養。
『善男子！菩提心成就如此無量無邊最殊勝的功德；總而言之，應當知道它與一切佛法諸功德相等。為什麼呢？因為菩提心出生一切菩薩的修行，三世十方一切如來都是從菩提心而生。所以，善男子！如果有人能發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），就已經出生了無量的功德，普遍能夠攝取一切智慧之道。』
【English Translation】 English version The mind is like a magnet, attracting all the fruits of liberation; the bodhicitta (awakening mind) is like pure crystal, its nature is bright and clean, without any defilement; the bodhicitta is like an Indranila (a deep blue gem), surpassing the wisdom of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) of the world; the bodhicitta is like a clepsydra drum, awakening all sentient beings from the sleep of afflictions; the bodhicitta is like pure water, its nature is clear and clean, without turbidity; the bodhicitta is like Jambunada gold (a pure gold), its radiance surpasses all meritorious actions; the bodhicitta is like the king of mountains, surpassing all worldly realms; the bodhicitta is the refuge, not rejecting any who come; the bodhicitta is true benefit, able to eliminate all decline and afflictions; the bodhicitta is the supreme treasure, able to make all beings' minds joyful; the bodhicitta is like a great giving assembly, filling the minds of all beings; the bodhicitta is supreme, no being's mind can compare to it; the bodhicitta is like a hidden treasure, able to encompass all the Buddha's teachings; the bodhicitta is like skillful recitation, universally encompassing all the vows and practices of bodhisattvas; the bodhicitta is like a protector, following and nurturing all dharmas; the bodhicitta is like a benefactor, able to transform all unwholesome dharmas; the bodhicitta is like Indra's net (the net of the god Indra), able to subdue the asuras (a type of warring god) of afflictions; the bodhicitta is like Varuna's wind (the wind of the water god Varuna), able to move all beings who should be taught; the bodhicitta is like Indra's fire (the fire of the god Indra), able to burn away all the habits of delusion; the bodhicitta is like a buddha-caitya (a Buddhist stupa), which all the world should venerate.
'Good man! The bodhicitta accomplishes such immeasurable and supreme merits; in short, it should be known that it is equal to all the merits of all the Buddha's teachings. Why is this so? Because the bodhicitta gives rise to all the practices of bodhisattvas, and all the Tathagatas of the three times and ten directions are born from the bodhicitta. Therefore, good man! If someone can generate the anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment), then they have already generated immeasurable merits, and are universally able to encompass the path of all wisdom.'
。」
大方廣佛華嚴經卷第三十五 大正藏第 10 冊 No. 0293 大方廣佛華嚴經
大方廣佛華嚴經卷第三十六
罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品
爾時，彌勒菩薩復告善財童子言：「善男子！譬如有人，得無畏藥，離五恐怖。何等為五？所謂：火不能燒，毒不能中，刀不能傷，水不能漂，煙不能熏；菩薩摩訶薩亦復如是，得一切智菩提心藥，離五怖畏。何等為五？不為一切三毒火燒、五欲毒不中、惑刀不傷、有流不漂、諸覺觀煙不能熏害。
「善男子！譬如有人，得解脫藥，終無橫難；菩薩摩訶薩亦復如是，得菩提心解脫智藥，永離一切生死橫難。
「善男子！譬如有人，持摩訶應伽藥，隨其方所，一切毒蛇聞此藥氣，即皆遠去；菩薩摩訶薩亦復如是，持菩提心大應伽藥，一切煩惱諸惡毒蛇，聞其氣者，悉皆散滅。
「善男子！譬如有人，持無能勝藥，一切怨敵無能勝者；菩薩摩訶薩亦復如是，持菩提心無能勝藥，悉能降伏一切魔軍。
「善男子！譬如有人，持毗笈摩藥，能令毒箭自然墮落；菩薩摩訶薩亦復如是，持菩提心毗笈摩藥，令貪、瞋、癡諸邪見箭自然墮落。
「善男子！譬如有人，持善見藥，能除一切所有
【現代漢語翻譯】 現代漢語譯本 《大方廣佛華嚴經》卷三十五 大正藏第10冊 No. 0293 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷三十六
罽賓國（古代西域國名）三藏般若奉 詔譯入《不思議解脫境界普賢行愿品》
爾時，彌勒菩薩又告訴善財童子說：『善男子！譬如有人，得到無畏的藥，遠離五種恐怖。哪五種呢？就是：火不能燒，毒不能侵，刀不能傷，水不能漂，煙不能熏；菩薩摩訶薩（ महान्त सत्त्व，偉大的覺悟者）也像這樣，得到一切智菩提心（बोधचित्त，覺悟之心）的藥，遠離五種怖畏。哪五種呢？不被一切貪嗔癡三毒之火燒，不被五欲之毒侵染，不被迷惑之刀所傷，不被有漏之流所漂，不被各種覺觀之煙所熏害。
『善男子！譬如有人，得到解脫的藥，最終不會有橫禍；菩薩摩訶薩也像這樣，得到菩提心解脫智慧的藥，永遠遠離一切生死的橫禍。
『善男子！譬如有人，持有摩訶應伽藥（महा अंग，偉大的肢體），無論到哪裡，一切毒蛇聞到這藥的氣味，都會立刻遠遠逃開；菩薩摩訶薩也像這樣，持有菩提心大應伽藥，一切煩惱的各種惡毒之蛇，聞到這藥的氣味，都會全部消散。
『善男子！譬如有人，持有無能勝藥，一切怨敵都不能戰勝他；菩薩摩訶薩也像這樣，持有菩提心無能勝藥，能夠降伏一切魔軍。
『善男子！譬如有人，持有毗笈摩藥（विगम，去除），能使毒箭自然墜落；菩薩摩訶薩也像這樣，持有菩提心毗笈摩藥，能使貪、嗔、癡各種邪見之箭自然墜落。
『善男子！譬如有人，持有善見藥，能夠去除一切所有
【English Translation】 English version The Great Extensive Buddha Flower Adornment Sutra, Volume 35 Taisho Tripitaka Volume 10, No. 0293 The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Volume 36
Tripitaka Prajna of Kipin (ancient country in the Western Regions) translated by imperial decree into the Chapter on the Inconceivable Liberation Realm of the Practices and Vows of Samantabhadra
At that time, Bodhisattva Maitreya again said to Sudhana: 'Good man! It is like a person who obtains a fearless medicine and is free from five fears. What are the five? They are: fire cannot burn, poison cannot harm, swords cannot injure, water cannot drown, and smoke cannot suffocate. Bodhisattva Mahasattvas (महान्त सत्त्व, great beings) are also like this, having obtained the medicine of the Bodhi-mind (बोधचित्त, mind of enlightenment) of all-knowing wisdom, they are free from five fears. What are the five? They are not burned by the fire of the three poisons of greed, hatred, and delusion; not harmed by the poison of the five desires; not injured by the sword of delusion; not drowned by the flow of existence; and not suffocated by the smoke of various perceptions and thoughts.'
'Good man! It is like a person who obtains the medicine of liberation and will ultimately have no accidental calamities. Bodhisattva Mahasattvas are also like this, having obtained the medicine of the wisdom of liberation of the Bodhi-mind, they are forever free from all accidental calamities of birth and death.'
'Good man! It is like a person who holds the Maha Anga medicine (महा अंग, great limb), wherever they go, all poisonous snakes, upon smelling the scent of this medicine, will immediately flee far away. Bodhisattva Mahasattvas are also like this, holding the great Anga medicine of the Bodhi-mind, all the various poisonous snakes of afflictions, upon smelling its scent, will all be scattered and extinguished.'
'Good man! It is like a person who holds the invincible medicine, and no enemy can defeat them. Bodhisattva Mahasattvas are also like this, holding the invincible medicine of the Bodhi-mind, they are able to subdue all the armies of Mara.'
'Good man! It is like a person who holds the Vigama medicine (विगम, removal), which can cause poisonous arrows to fall naturally. Bodhisattva Mahasattvas are also like this, holding the Vigama medicine of the Bodhi-mind, they can cause the arrows of greed, hatred, delusion, and various wrong views to fall naturally.'
'Good man! It is like a person who holds the good-seeing medicine, which can remove all
諸病；菩薩摩訶薩亦復如是，持菩提心善見藥王，悉除一切諸煩惱病。
「善男子！如有藥樹，名珊陀那，有取其皮以涂瘡者，瘡即除愈，平復如故，亦無𤻷㾗，然其樹皮，隨取隨生，終不可盡；菩薩摩訶薩從菩提心生大智樹亦復如是，若有得見而生信者，煩惱業瘡悉得銷滅，一切智樹初無所損。
「善男子！如有藥樹，名成就根，以其力故，令閻浮提一切樹根、枝葉、華果增長成就；菩薩摩訶薩菩提心樹亦復如是，以勝威力，能令一切聲聞、獨覺、學、無學等，及諸菩薩所有善根增長成就。
「善男子！譬如有藥，名阿藍婆，若用涂身，身之與心咸有堪能；菩薩摩訶薩得菩提心阿藍婆藥亦復如是，令其身心有勝堪能，增長善法。
「善男子！譬如有人得念力藥，能令其心念力清凈；菩薩摩訶薩亦復如是，得菩提心念力妙藥，心無障礙，念力清凈。
「善男子！譬如有藥，名大蓮華，其有服者，住壽一劫；菩薩摩訶薩服菩提心大蓮華藥亦復如是，于無數劫壽命，自在修集種種波羅蜜行。
「善男子！譬如有人，執翳形藥，一切世間人及非人，悉不能見；菩薩摩訶薩持菩提心翳形妙藥亦復如是，于諸境界種種遊行，一切諸魔不能得見。
「善男子！如海有珠，名普集眾寶，
【現代漢語翻譯】 現代漢語譯本 各種疾病；菩薩摩訶薩（偉大的菩薩）也是如此，持有菩提心（覺悟之心），善於運用藥王，能夠完全消除一切煩惱的疾病。
『善男子！譬如有一種藥樹，名叫珊陀那（一種藥樹），有人取其樹皮塗抹瘡傷，瘡傷立即痊癒，恢復如初，而且不留疤痕。然而，這樹皮，隨取隨生，永遠不會用盡；菩薩摩訶薩從菩提心生出的大智慧樹也是如此，如果有人得見而生起信心，煩惱的業力瘡傷都會消滅，一切智慧之樹最初也不會有任何損耗。
『善男子！譬如有一種藥樹，名叫成就根（一種藥樹），因為它的力量，能使閻浮提（我們所居住的世界）一切樹木的根、枝葉、花果都增長成就；菩薩摩訶薩的菩提心樹也是如此，以殊勝的力量，能使一切聲聞（聽聞佛法而悟道者）、獨覺（獨自悟道者）、有學（正在學習佛法者）、無學（已完成佛法學習者）等，以及所有菩薩的善根都增長成就。
『善男子！譬如有一種藥，名叫阿藍婆（一種藥），如果用來塗抹身體，身體和心都能變得強健有力；菩薩摩訶薩得到菩提心阿藍婆藥也是如此，能使他們的身心具有殊勝的能力，增長善法。
『善男子！譬如有人得到念力藥，能使他的心念力量清凈；菩薩摩訶薩也是如此，得到菩提心念力妙藥，心中沒有障礙，念力清凈。
『善男子！譬如有一種藥，名叫大蓮華（一種藥），服用它的人，可以住世一劫（很長的時間）；菩薩摩訶薩服用菩提心大蓮華藥也是如此，在無數劫的壽命中，自在地修集種種波羅蜜（到達彼岸的方法）的修行。
『善男子！譬如有人，持有隱形藥，一切世間的人和非人，都不能看見他；菩薩摩訶薩持有菩提心隱形妙藥也是如此，在各種境界中，一切魔障都不能看見他。
『善男子！譬如大海中有寶珠，名叫普集眾寶（一種寶珠），
【English Translation】 English version All diseases; the Bodhisattva Mahasattva (great Bodhisattva) is also like this, holding the Bodhi mind (mind of enlightenment), skillfully using the King of Medicine, can completely eliminate all the diseases of afflictions.
'Good man! For example, there is a medicinal tree called Sandhana (a kind of medicinal tree). If someone takes its bark and applies it to a wound, the wound will immediately heal, return to its original state, and leave no scars. However, this bark, as it is taken, grows back, and will never be exhausted; the great wisdom tree that arises from the Bodhi mind of the Bodhisattva Mahasattva is also like this. If someone sees it and generates faith, the karmic wounds of afflictions will be eliminated, and the tree of all wisdom will not be damaged in the beginning.
'Good man! For example, there is a medicinal tree called Accomplishment Root (a kind of medicinal tree). Because of its power, it can cause the roots, branches, leaves, flowers, and fruits of all trees in Jambudvipa (the world we live in) to grow and be accomplished; the Bodhi mind tree of the Bodhisattva Mahasattva is also like this. With its superior power, it can cause all Sravakas (those who attain enlightenment by hearing the Dharma), Pratyekabuddhas (those who attain enlightenment on their own), those who are learning (those who are learning the Dharma), those who have completed their learning (those who have completed their Dharma learning), and all Bodhisattvas to grow and accomplish their good roots.
'Good man! For example, there is a medicine called Aralamba (a kind of medicine). If it is used to apply to the body, both the body and mind can become strong and powerful; the Bodhisattva Mahasattva who obtains the Bodhi mind Aralamba medicine is also like this, enabling their body and mind to have superior abilities, and increasing good Dharma.
'Good man! For example, if someone obtains the medicine of mindfulness, it can purify the power of their mind; the Bodhisattva Mahasattva is also like this, obtaining the wonderful medicine of Bodhi mind mindfulness, their mind is without obstacles, and their mindfulness is pure.
'Good man! For example, there is a medicine called Great Lotus Flower (a kind of medicine). Those who take it can live for one kalpa (a very long time); the Bodhisattva Mahasattva who takes the Bodhi mind Great Lotus Flower medicine is also like this, in countless kalpas of life, freely cultivating various Paramita (methods to reach the other shore) practices.
'Good man! For example, if someone holds an invisibility medicine, all people and non-humans in the world cannot see him; the Bodhisattva Mahasattva who holds the Bodhi mind invisibility medicine is also like this, in all kinds of realms, all demonic obstacles cannot see him.
'Good man! For example, in the ocean, there is a pearl called Universal Gathering of Treasures (a kind of pearl),
此珠若在，一切眾寶常不散失，假使劫火焚燒世間能令此海減於一滴，無有是處，況至干竭？菩薩摩訶薩菩提心珠亦復如是，住于菩薩一切智智大愿海中，若常憶持不令退失，能壞菩薩一善根者，終無是處；若退其心，舍一切智，一切善法，即皆散滅。
「善男子！如有摩尼，名普集光明，有以此珠，瓔珞其身，映蔽一切寶莊嚴具，所有光明悉皆不現；菩薩摩訶薩菩提心寶亦復如是，莊嚴心性，映蔽一切聲聞、獨覺所有心寶，諸莊嚴具悉無光彩。
「善男子！如有珠寶，名曰水清，若以此珠置濁水中，以珠威力水即澄清；菩薩摩訶薩菩提心珠亦復如是，能清一切煩惱垢濁。
「善男子！譬如有人得住水寶，系其身上，入大海中，自在遊行，不為水害；菩薩摩訶薩亦復如是，得菩提心一切智智住水妙寶，入於一切生死海中，遊戲自在，終不沉溺。
「善男子！譬如有人得龍寶珠，持入龍宮，游止大海，以珠威力，一切龍蛇及諸水族，悉不能害；菩薩摩訶薩亦復如是，得菩提心一切智智大龍寶珠，入于欲界，癡愛水中，惑業龍蛇不能為害。
「善男子！譬如帝釋，著摩尼冠，莊嚴其頂，映蔽一切諸餘天眾；菩薩摩訶薩亦復如是，著菩提心一切智智大愿寶冠系其心頂，超過一切三界眾生。
【現代漢語翻譯】 現代漢語譯本 『善男子，如果這顆寶珠存在，一切珍寶就不會散失。即使劫火焚燒世界，能讓這大海減少一滴水，也是不可能的，更何況是乾涸呢？菩薩摩訶薩（菩薩中的大菩薩）的菩提心珠（覺悟之心）也是如此，它安住于菩薩的一切智智（對一切事物和道理的智慧）大愿海中。如果常常憶念並保持它不退失，那麼能破壞菩薩一善根的情況，是絕對不會發生的；如果退失了菩提心，捨棄一切智慧，那麼一切善法都會消散滅盡。 『善男子，譬如有一顆摩尼寶珠（如意寶珠），名為普集光明，如果用這顆寶珠裝飾身體，它會遮蔽一切寶物裝飾的光芒，使它們的光輝都無法顯現。菩薩摩訶薩的菩提心寶也是如此，它裝飾心性，遮蔽一切聲聞（聽聞佛法而修行的人）、獨覺（獨自覺悟的人）的心寶，使他們的所有裝飾都黯然失色。 『善男子，譬如有一顆珠寶，名為水清，如果將這顆寶珠放入渾濁的水中，憑藉寶珠的威力，水就會立刻變得清澈。菩薩摩訶薩的菩提心珠也是如此，它能凈化一切煩惱的污垢。 『善男子，譬如有人得到一顆可以安住於水中的寶珠，繫在身上，進入大海中，可以自在地遊動，不會被水所傷害。菩薩摩訶薩也是如此，得到菩提心一切智智的安住於水中的妙寶，進入一切生死輪迴的大海中，可以自在地遊戲，永遠不會沉溺。 『善男子，譬如有人得到龍的寶珠，拿著它進入龍宮，在大海中游玩，憑藉寶珠的威力，一切龍蛇以及各種水族都不能傷害他。菩薩摩訶薩也是如此，得到菩提心一切智智的大龍寶珠，進入充滿慾望的世間，在癡愛的水中，迷惑和業力的龍蛇都不能對他造成傷害。 『善男子，譬如帝釋（天帝）戴著摩尼寶冠，裝飾他的頭頂，遮蔽了其他所有天眾的光輝。菩薩摩訶薩也是如此，戴著菩提心一切智智的大愿寶冠，繫在心頂，超越了一切三界（欲界、色界、無色界）的眾生。
【English Translation】 English version 'Good man, if this pearl exists, all treasures will not be scattered. Even if a kalpa fire were to burn the world, it would be impossible for this ocean to be reduced by a single drop, let alone dry up. The Bodhisattva Mahasattva's (great Bodhisattva) Bodhi-mind pearl (the mind of enlightenment) is also like this; it dwells in the great ocean of the Bodhisattva's all-knowing wisdom (wisdom of all things and principles). If one constantly remembers and maintains it without losing it, then it is absolutely impossible for anything to destroy a Bodhisattva's single root of goodness; if one loses the Bodhi-mind, abandons all wisdom, then all good dharmas will be scattered and extinguished. 'Good man, for example, there is a mani pearl (wish-fulfilling pearl) called 'Universal Gathering Light'. If one adorns the body with this pearl, it will obscure the light of all other precious ornaments, making their brilliance invisible. The Bodhisattva Mahasattva's Bodhi-mind pearl is also like this; it adorns the nature of the mind, obscuring the mind-pearls of all Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who attain enlightenment on their own), making all their ornaments lose their luster. 'Good man, for example, there is a jewel called 'Water Clear'. If this jewel is placed in muddy water, the power of the jewel will immediately make the water clear. The Bodhisattva Mahasattva's Bodhi-mind pearl is also like this; it can purify all the defilements of afflictions. 'Good man, for example, if someone obtains a jewel that can dwell in water, and ties it to their body, they can enter the great ocean and swim freely without being harmed by the water. The Bodhisattva Mahasattva is also like this; having obtained the wonderful jewel of Bodhi-mind all-knowing wisdom that dwells in water, they can enter the great ocean of all birth and death, play freely, and never drown. 'Good man, for example, if someone obtains a dragon's pearl and takes it into the dragon palace, they can play in the great ocean. By the power of the pearl, all dragons, snakes, and various aquatic creatures cannot harm them. The Bodhisattva Mahasattva is also like this; having obtained the great dragon pearl of Bodhi-mind all-knowing wisdom, they can enter the world of desire, and in the water of infatuation and love, the dragons and snakes of delusion and karma cannot harm them. 'Good man, for example, Sakra (the king of gods) wears a mani crown, adorning his head, obscuring the brilliance of all other heavenly beings. The Bodhisattva Mahasattva is also like this; wearing the great vow crown of Bodhi-mind all-knowing wisdom, tied to the top of their mind, they surpass all beings in the three realms (the realm of desire, the realm of form, and the formless realm).'
「善男子！譬如有人，得如意珠，除滅一切貧窮之苦；菩薩摩訶薩亦復如是，得菩提心一切智智如意寶珠，出生菩薩善法資具，遠離一切邪命怖畏。
「善男子！譬如有人，得日精珠，持向日光而生於火；菩薩摩訶薩亦復如是，得菩提心一切智性日精寶珠，持向智光而生智火。
「善男子！譬如有人，得月愛珠，持向月光而生於水；菩薩摩訶薩亦復如是，得菩提心月精寶珠，持此心珠，鑒迴向光而生一切善根愿水。
「善男子！譬如龍王，首戴如意摩尼寶冠，遠離一切怨敵怖畏；菩薩摩訶薩亦復如是，著菩提心大悲寶冠，遠離一切惡道諸難。
「善男子！如有寶珠，名一切世間莊嚴藏，若有得者，令其所欲悉得充滿，而此寶珠用無窮盡體不損減；菩薩摩訶薩菩提心寶亦復如是，若有得者，令其所愿悉得圓滿，而菩提心用不窮盡體無損減。
「善男子！如轉輪王，有摩尼寶，置於宮中，放大光明，破一切闇；菩薩摩訶薩亦復如是，以菩提心一切智智大摩尼寶，住于欲界，放大智光，悉破諸趣無明黑闇。
「善男子！譬如帝青大摩尼寶，若有為此光明所觸，即同其色；菩薩摩訶薩發菩提心一切智寶亦復如是，觀察諸法迴向善根趣一切智，靡不即同一切智智菩提心色。
【現代漢語翻譯】 現代漢語譯本： 『善男子！譬如有人，得到如意珠（能實現願望的寶珠），能消除一切貧窮的痛苦；菩薩摩訶薩（偉大的菩薩）也是如此，得到菩提心（覺悟之心）一切智智（對一切事物和道理的智慧）如意寶珠，能生出菩薩的善法資糧，遠離一切以不正當手段謀生的恐懼。 『善男子！譬如有人，得到日精珠（能從日光中取火的寶珠），將其對著日光就能生出火；菩薩摩訶薩也是如此，得到菩提心一切智性的日精寶珠，將其對著智慧之光就能生出智慧之火。 『善男子！譬如有人，得到月愛珠（能從月光中取水的寶珠），將其對著月光就能生出水；菩薩摩訶薩也是如此，得到菩提心月精寶珠，持此心珠，鑑照迴向之光就能生出一切善根愿水。 『善男子！譬如龍王，頭上戴著如意摩尼寶冠（能實現願望的寶冠），能遠離一切怨敵的恐懼；菩薩摩訶薩也是如此，戴著菩提心大悲寶冠，能遠離一切惡道的災難。 『善男子！如有寶珠，名為一切世間莊嚴藏（能裝飾一切世間的寶珠），若有人得到它，就能使其所有願望都得到滿足，而且這寶珠的功用無窮無盡，本體也不會損減；菩薩摩訶薩的菩提心寶也是如此，若有人得到它，就能使其所有願望都得到圓滿，而且菩提心的功用無窮無盡，本體也不會損減。 『善男子！如轉輪王（統治世界的理想君主），有摩尼寶（能發光的寶珠），放置在宮中，能放出大光明，破除一切黑暗；菩薩摩訶薩也是如此，以菩提心一切智智大摩尼寶，安住于欲界（眾生有慾望的世界），放出大智慧之光，能破除所有輪迴中的無明黑暗。 『善男子！譬如帝青大摩尼寶（一種深藍色的寶珠），若有被其光明所觸及，就會變得和它一樣的顏色；菩薩摩訶薩發起菩提心一切智寶也是如此，觀察諸法（一切事物和道理）迴向善根趨向一切智，沒有不和一切智智菩提心顏色相同的。
【English Translation】 English version: 'Good man! It is like someone who obtains a wish-fulfilling jewel (a jewel that can fulfill wishes), which eliminates all the suffering of poverty; a Bodhisattva Mahasattva (a great Bodhisattva) is also like this, obtaining the Bodhi mind (the mind of enlightenment), the all-knowing wisdom wish-fulfilling jewel, which gives rise to the Bodhisattva's virtuous resources, and is far from all fears of wrong livelihood. 'Good man! It is like someone who obtains a sun essence jewel (a jewel that can draw fire from sunlight), which, when held up to the sunlight, produces fire; a Bodhisattva Mahasattva is also like this, obtaining the Bodhi mind, the all-knowing nature sun essence jewel, which, when held up to the light of wisdom, produces the fire of wisdom. 'Good man! It is like someone who obtains a moon love jewel (a jewel that can draw water from moonlight), which, when held up to the moonlight, produces water; a Bodhisattva Mahasattva is also like this, obtaining the Bodhi mind moon essence jewel, which, when holding this mind jewel, and reflecting the light of dedication, produces all the water of virtuous roots and vows. 'Good man! It is like a Dragon King, who wears a wish-fulfilling Mani jewel crown (a crown that can fulfill wishes) on his head, which keeps him far from all fears of enemies; a Bodhisattva Mahasattva is also like this, wearing the Bodhi mind great compassion crown, which keeps him far from all the difficulties of evil paths. 'Good man! If there is a jewel, named the treasury of adornment of all worlds (a jewel that can adorn all worlds), if someone obtains it, it will fulfill all their desires, and the use of this jewel is inexhaustible and its essence is not diminished; the Bodhi mind jewel of a Bodhisattva Mahasattva is also like this, if someone obtains it, it will fulfill all their wishes, and the use of the Bodhi mind is inexhaustible and its essence is not diminished. 'Good man! Like a Wheel-Turning King (an ideal monarch who rules the world), who has a Mani jewel (a jewel that can emit light), placed in his palace, which emits great light, breaking all darkness; a Bodhisattva Mahasattva is also like this, with the Bodhi mind, the all-knowing wisdom great Mani jewel, residing in the desire realm (the world where beings have desires), emitting great wisdom light, which breaks all the darkness of ignorance in all realms of rebirth. 'Good man! It is like a great lapis lazuli Mani jewel (a deep blue jewel), if something is touched by its light, it will become the same color; a Bodhisattva Mahasattva who generates the Bodhi mind, the all-knowing jewel, is also like this, observing all dharmas (all things and principles), dedicating virtuous roots towards all-knowing wisdom, there is nothing that is not the same color as the all-knowing wisdom Bodhi mind.'
「善男子！如琉璃寶，于百千歲處不凈中，不為臭穢之所染著，最極無垢性本凈故；菩薩摩訶薩發菩提心一切智寶亦復如是，于百千劫住欲界中，不為欲界過患所染，最極無垢，如法界性本清凈故。
「善男子！譬如有寶，名凈光明，悉能映蔽一切寶色；菩薩摩訶薩發菩提心一切智寶亦復如是，悉能映蔽一切凡夫，有學、無學二乘功德。
「善男子！譬如有寶，名為火焰，悉能除滅一切闇冥；菩薩摩訶薩一切智寶亦復如是，觀行相應，能滅一切無明黑闇。
「善男子！譬如海中，有無價寶，商人採得，船載入城；其諸摩尼百千萬種，光色、價直無與等者；菩薩摩訶薩菩提心寶亦復如是，住于生死大海之中，乘大愿船，深心相續，入解脫城，一切聲聞及辟支佛，所有功德無能及者。
「善男子！如有寶珠，名自在王，處閻浮洲，去日月輪四萬由旬，日月宮中所有莊嚴，其珠影現悉皆具足；菩薩摩訶薩發菩提心一切智智清凈功德自在王寶亦復如是，住生死中，照法界空，佛智日月一切功德清凈境界影像莊嚴，悉于中現。
「善男子！如有寶珠，名自在王日月光明所照之處，一切財寶、衣服等物，所有價直悉不能及。菩薩摩訶薩發菩提心自在王寶亦復如是，一切智光所照之處，三世所有天人
【現代漢語翻譯】 現代漢語譯本： 『善男子！譬如琉璃寶，即使在百千年中處於不潔凈的環境中，也不會被臭穢所污染，因為它本身就具有最純凈的無垢本性；菩薩摩訶薩發菩提心（覺悟之心）所成就的一切智慧之寶也是如此，即使在百千劫中處於欲界（眾生對慾望執著的境界）中，也不會被欲界的過患所污染，因為它本身就具有最純凈的無垢本性，如同法界（宇宙萬法的本體）的本性一樣清凈。 『善男子！譬如有一種寶物，名為凈光明，能夠完全遮蔽一切寶物的光彩；菩薩摩訶薩發菩提心所成就的一切智慧之寶也是如此，能夠完全遮蔽一切凡夫、有學（正在學習佛法的人）、無學（已完成佛法學習的人）以及二乘（聲聞乘和緣覺乘）的功德。 『善男子！譬如有一種寶物，名為火焰，能夠完全消除一切黑暗；菩薩摩訶薩的一切智慧之寶也是如此，通過觀行（修行方法）相應，能夠消除一切無明（對真理的無知）的黑暗。 『善男子！譬如在海中，有一種無價之寶，商人採得后，用船載入城中；這些摩尼寶珠（如意寶珠）有百千萬種，其光彩、價值無可比擬；菩薩摩訶薩的菩提心之寶也是如此，處於生死大海之中，乘坐大愿之船，以深切的願力相續不斷，進入解脫之城，一切聲聞（聽聞佛法而修行的人）和辟支佛（獨自覺悟的人）的所有功德都無法與之相比。 『善男子！譬如有一顆寶珠，名為自在王，處於閻浮洲（我們所居住的世界），距離日月輪四萬由旬（古印度長度單位），日月宮中所有的莊嚴，都可以在這顆寶珠的影現中完全顯現；菩薩摩訶薩發菩提心所成就的一切智慧的清凈功德自在王寶也是如此，處於生死之中，照耀法界虛空，佛的智慧如同日月，一切功德清凈的境界影像莊嚴，都可以在其中顯現。 『善男子！譬如有一顆寶珠，名為自在王，日月光明所照之處，一切財寶、衣服等物的價值都無法與之相比。菩薩摩訶薩發菩提心所成就的自在王寶也是如此，一切智慧之光所照之處，三世（過去、現在、未來）所有天人
【English Translation】 English version: 'Good man! Like a crystal gem, which, even when placed in unclean surroundings for hundreds of thousands of years, is not tainted by the foulness because its nature is inherently pure and immaculate; so too is the Bodhisattva Mahasattva's (great being aspiring to enlightenment) treasure of all-knowing wisdom, which, even when dwelling in the desire realm (realm of attachment to desires) for hundreds of thousands of kalpas (eons), is not tainted by the faults of the desire realm, because its nature is inherently pure and immaculate, just like the nature of the Dharma realm (the totality of all phenomena).' 'Good man! It is like a treasure called Pure Light, which can completely overshadow the brilliance of all other treasures; so too is the Bodhisattva Mahasattva's treasure of all-knowing wisdom, which can completely overshadow the merits of all ordinary beings, those who are still learning (in Buddhist practice), those who have completed their learning, and the two vehicles (Shravakas and Pratyekabuddhas).' 'Good man! It is like a treasure called Flame, which can completely dispel all darkness; so too is the Bodhisattva Mahasattva's treasure of all-knowing wisdom, which, through corresponding with contemplative practice, can dispel all the darkness of ignorance (lack of understanding of the truth).' 'Good man! It is like an invaluable treasure in the ocean, which merchants obtain and carry into the city by ship; these Mani jewels (wish-fulfilling jewels), of which there are hundreds of thousands of kinds, are unparalleled in their brilliance and value; so too is the Bodhisattva Mahasattva's treasure of the Bodhi mind (mind of enlightenment), which, dwelling in the great ocean of birth and death, rides the ship of great vows, with a continuous deep mind, and enters the city of liberation, surpassing all the merits of all Shravakas (those who hear the teachings) and Pratyekabuddhas (those who achieve enlightenment on their own).' 'Good man! It is like a jewel called the Sovereign King, which is located in Jambudvipa (the world we inhabit), forty thousand yojanas (ancient Indian unit of distance) away from the sun and moon, and all the adornments of the sun and moon palaces are completely reflected in the shadow of this jewel; so too is the Bodhisattva Mahasattva's treasure of the Sovereign King of the pure merits of all-knowing wisdom, which, dwelling in birth and death, illuminates the emptiness of the Dharma realm, and the wisdom of the Buddha, like the sun and moon, and all the adornments of the pure realm of merits, are all manifested within it.' 'Good man! It is like a jewel called the Sovereign King, whose value surpasses all other treasures, clothing, and other items wherever the light of the sun and moon shines. So too is the Bodhisattva Mahasattva's treasure of the Sovereign King of the Bodhi mind, whose light of all-knowing wisdom shines upon all the gods and humans of the three times (past, present, and future).'
、二乘種種善根漏無漏法一切功德皆不能及。
「善男子！譬如海中有摩尼寶，名曰海藏，普現海中諸莊嚴事；菩薩摩訶薩菩提心寶亦復如是，普能顯現一切智海諸莊嚴事。
「善男子！譬如天上閻浮檀金，唯除心王大摩尼寶，余無及者；菩薩摩訶薩發菩提心閻浮檀金亦復如是，除一切智心王大寶，余無及者。
「善男子！譬如有人，善調龍法，于諸龍中而得自在；菩薩摩訶薩亦復如是，發菩提心得一切智善調龍法，于諸一切煩惱龍中而得自在。
「善男子！譬如勇士，被執鎧仗，一切怨敵無能降伏；菩薩摩訶薩亦復如是，被執菩提大心鎧仗，一切業惑諸惡怨敵無能摧伏無能屈者。
「善男子！譬如天上白栴檀香，若燒一銖，其香普熏小千世界，三千世界滿中珍寶所有價直皆不能及；菩薩摩訶薩菩提心香亦復如是，一念功德普熏法界，聲聞、獨覺一切功德皆所不及。
「善男子！如白栴檀，若以涂身，悉能除滅一切熱惱，令其身心普得清涼；菩薩摩訶薩菩提心香亦復如是，發一切智，普熏身心，能除一切虛妄、分別、貪、瞋、癡等諸惑熱惱，令其具足智慧清涼。
「善男子！如須彌山，眾生近者，即同其色；菩薩摩訶薩菩提心山亦復如是，若有近者，悉得同其一切智色。
【現代漢語翻譯】 現代漢語譯本 二乘（聲聞乘和緣覺乘）的種種善根，無論是漏法（有煩惱的法）還是無漏法（無煩惱的法），以及一切功德，都不能與菩提心相比。 『善男子！譬如大海中有一顆摩尼寶珠，名為海藏（能顯現大海中一切莊嚴的寶珠），它能普遍顯現大海中各種莊嚴景象；菩薩摩訶薩的菩提心寶也像這樣，能普遍顯現一切智慧之海的各種莊嚴景象。』 『善男子！譬如天上的閻浮檀金（一種純金），除了心王大摩尼寶（最珍貴的寶珠）之外，沒有其他東西能與之相比；菩薩摩訶薩發起的菩提心也像閻浮檀金一樣，除了代表一切智慧的心王大寶之外，沒有其他東西能與之相比。』 『善男子！譬如有人，善於調御龍的方法，在各種龍中都能自在行動；菩薩摩訶薩也像這樣，發起菩提心，獲得調御一切智慧的善巧方法，在各種煩惱之龍中都能自在行動。』 『善男子！譬如勇士，穿上鎧甲，手持兵器，一切怨敵都不能降伏他；菩薩摩訶薩也像這樣，穿上菩提大心的鎧甲，手持兵器，一切業障、迷惑等惡劣怨敵都不能摧毀他，也不能使他屈服。』 『善男子！譬如天上的白栴檀香，如果燒一銖（古代計量單位，很小的量），它的香氣就能普遍熏遍小千世界，三千世界中所有珍寶的價值都不能與之相比；菩薩摩訶薩的菩提心香也像這樣，一念的功德就能普遍熏遍法界，聲聞、獨覺（緣覺）的一切功德都不能與之相比。』 『善男子！如白栴檀，如果用來塗抹身體，就能消除一切熱惱，使身心普遍得到清涼；菩薩摩訶薩的菩提心香也像這樣，發起一切智慧，普遍薰染身心，能消除一切虛妄、分別、貪、瞋、癡等各種迷惑的熱惱，使人具足智慧的清涼。』 『善男子！如須彌山（佛教中的聖山），眾生靠近它，就會呈現出和它一樣的顏色；菩薩摩訶薩的菩提心山也像這樣，如果有眾生靠近它，都能獲得和它一樣的一切智慧之色。』
【English Translation】 English version The various good roots of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), whether they are defiled (with afflictions) or undefiled (without afflictions), and all their merits, cannot compare to the Bodhi mind. 'Good man! It is like a Mani jewel in the ocean, called the Ocean Treasury (a jewel that can manifest all the adornments in the ocean), which can universally manifest all the magnificent scenes in the ocean; the Bodhi mind jewel of a Bodhisattva Mahāsattva is also like this, it can universally manifest all the magnificent scenes of the ocean of all wisdom.' 'Good man! It is like the Jāmbūnada gold (a kind of pure gold) in the heavens, except for the great Mani jewel of the Mind King (the most precious jewel), nothing else can compare to it; the Bodhi mind initiated by a Bodhisattva Mahāsattva is also like Jāmbūnada gold, except for the great jewel of the Mind King representing all wisdom, nothing else can compare to it.' 'Good man! It is like a person who is skilled in the methods of taming dragons, and can move freely among all kinds of dragons; a Bodhisattva Mahāsattva is also like this, initiating the Bodhi mind, obtaining the skillful methods of taming all wisdom, and can move freely among all kinds of dragons of afflictions.' 'Good man! It is like a warrior who puts on armor and holds weapons, and all enemies cannot subdue him; a Bodhisattva Mahāsattva is also like this, putting on the armor of the great Bodhi mind and holding weapons, all karmic obstacles, delusions, and other evil enemies cannot destroy him, nor can they make him yield.' 'Good man! It is like the white sandalwood incense in the heavens, if one zhu (an ancient unit of measurement, a very small amount) is burned, its fragrance can universally permeate the small chiliocosm, and the value of all the treasures in the three thousand worlds cannot compare to it; the Bodhi mind incense of a Bodhisattva Mahāsattva is also like this, the merit of one thought can universally permeate the Dharma realm, and all the merits of Śrāvakas and Pratyekabuddhas cannot compare to it.' 'Good man! Like white sandalwood, if it is used to anoint the body, it can eliminate all heat and afflictions, and make the body and mind universally cool; the Bodhi mind incense of a Bodhisattva Mahāsattva is also like this, initiating all wisdom, universally permeating the body and mind, it can eliminate all delusions, discriminations, greed, anger, ignorance, and other afflictions of heat, and make one possess the coolness of wisdom.' 'Good man! Like Mount Sumeru (a sacred mountain in Buddhism), if sentient beings approach it, they will appear the same color as it; the Bodhi mind mountain of a Bodhisattva Mahāsattva is also like this, if there are sentient beings who approach it, they can all obtain the same color of all wisdom as it.'
「善男子！譬如波利質多羅樹、拘鞞陀羅樹，其皮香氣，閻浮提中所有諸華若婆師迦、若瞻博迦、若蘇摩那及鬱金等，如是諸華所有香氣皆不能及；菩薩摩訶薩菩提心樹亦復如是，所發大愿功德之香，一切二乘無漏戒定、智慧解脫、解脫知見，諸功德香悉不能及。
「善男子！譬如波利質多羅樹、拘鞞陀羅樹，雖未開華，應知即是無量諸華出生之處；菩薩摩訶薩菩提心樹亦復如是，雖未開發一切智華，應知即是無數人天有漏無漏眾菩提華所生之處。
「善男子！譬如波利質多羅華，一日熏衣所出香氣，瞻博迦華、婆利師迦華、蘇摩那華，雖千歲熏亦不能及；菩薩摩訶薩菩提心華亦復如是，一生所熏諸功德香，普徹十方一切佛所，一切二乘無漏功德百千劫熏所不能及。
「善男子！如海島中生椰子樹，根、莖、枝葉及以華果，一切眾生恒取受用，無時暫歇；菩薩摩訶薩菩提心樹亦復如是，始從發起悲願之心，乃至成佛，正法住世，常時利益一切世間無有間息。
「善男子！如有藥汁，名訶樀迦，人或得之，以其一兩變千兩銅，悉成真金，非千兩銅能變此藥；菩薩摩訶薩亦復如是，以菩提心迴向智藥，普變一切業惑等法，悉使成於一切智相，非業惑等能變其心。
「善男子！如微
【現代漢語翻譯】 現代漢語譯本： 『善男子！譬如波利質多羅樹（Pārijāta，天界之樹）、拘鞞陀羅樹（Kovidāra，一種樹），它們的樹皮香氣，閻浮提（Jambudvīpa，我們所居住的娑婆世界）中所有的花，無論是婆師迦（Vāsikā，茉莉花）、瞻博迦（Campaka，黃玉蘭）、蘇摩那（Sumanā，素馨花）還是鬱金等，這些花的所有香氣都不能與之相比；菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）的菩提心樹也是如此，所發的大愿功德之香，一切二乘（Śrāvaka-pratyekabuddha，聲聞和緣覺）的無漏戒定、智慧解脫、解脫知見，這些功德之香都不能與之相比。 『善男子！譬如波利質多羅樹、拘鞞陀羅樹，雖然沒有開花，應當知道它們是無量花朵出生的地方；菩薩摩訶薩的菩提心樹也是如此，雖然沒有開發一切智（Sarvajñā，佛陀的智慧）之花，應當知道它是無數人天有漏無漏的眾多菩提花所生的地方。 『善男子！譬如波利質多羅花，一天熏過的衣服所散發的香氣，瞻博迦花、婆利師迦花、蘇摩那花，即使熏千年也不能相比；菩薩摩訶薩的菩提心花也是如此，一生所熏的各種功德之香，普遍到達十方一切佛所在之處，一切二乘的無漏功德即使熏百千劫也不能相比。 『善男子！如同海島中生長的椰子樹，根、莖、枝葉以及花果，一切眾生經常取用，沒有片刻停止；菩薩摩訶薩的菩提心樹也是如此，從發起悲願之心開始，乃至成佛，正法住世，常常利益一切世間，沒有間斷。 『善男子！如有藥汁，名叫訶樀迦（Hāṭaka，一種能點石成金的藥），人如果得到它，用一兩就能把千兩銅變成真金，而千兩銅卻不能改變這種藥；菩薩摩訶薩也是如此，用菩提心迴向的智慧之藥，普遍改變一切業惑等法，使它們都成為一切智的相，而業惑等卻不能改變他的心。 『善男子！如同微
【English Translation】 English version: 'Good man! It is like the Pārijāta tree (a celestial tree) and the Kovidāra tree (a type of tree), the fragrance of their bark surpasses all the fragrances of flowers in Jambudvīpa (the world we inhabit), whether they are Vāsikā (jasmine), Campaka (magnolia), Sumanā (Spanish jasmine), or turmeric, and so on. The Bodhi-mind tree of a Bodhisattva-mahāsattva (a great Bodhisattva) is also like this; the fragrance of the merit of the great vows they make cannot be matched by the faultless precepts, samādhi, wisdom, liberation, and knowledge of liberation of all Śrāvakas and Pratyekabuddhas (those who achieve enlightenment through hearing the teachings and those who achieve enlightenment on their own).' 'Good man! It is like the Pārijāta tree and the Kovidāra tree, although they have not yet blossomed, it should be known that they are the place where countless flowers are born. The Bodhi-mind tree of a Bodhisattva-mahāsattva is also like this; although it has not yet developed the flower of Sarvajñā (Buddha's wisdom), it should be known that it is the place where countless flowers of Bodhi, both with and without outflows, of humans and devas are born.' 'Good man! It is like the Pārijāta flower, the fragrance it emits after being used to scent clothes for a single day cannot be matched by the Campaka flower, the Vāsikā flower, or the Sumanā flower, even if they are used for a thousand years. The Bodhi-mind flower of a Bodhisattva-mahāsattva is also like this; the fragrance of all the merits it accumulates in one lifetime pervades all the places where all the Buddhas in the ten directions are, and cannot be matched by the faultless merits of all Śrāvakas and Pratyekabuddhas, even if they are accumulated for hundreds of thousands of kalpas.' 'Good man! It is like the coconut tree that grows on an island, its roots, stems, branches, leaves, flowers, and fruits are constantly taken and used by all living beings without any pause. The Bodhi-mind tree of a Bodhisattva-mahāsattva is also like this; from the moment they generate the mind of compassion and vows, until they become a Buddha, and the Dharma remains in the world, they constantly benefit all the world without interruption.' 'Good man! It is like a medicinal juice called Hāṭaka (a medicine that can turn stone into gold), if a person obtains it, one ounce can turn a thousand ounces of copper into real gold, but a thousand ounces of copper cannot change this medicine. A Bodhisattva-mahāsattva is also like this; with the medicine of wisdom that is directed by the Bodhi-mind, they universally transform all karmic afflictions and other dharmas, making them all become the aspect of Sarvajñā, but karmic afflictions and other dharmas cannot change their mind.' 'Good man! Like a small
小火投乾草𧂐，隨所焚燒，其焰轉熾；菩薩摩訶薩菩提心火亦復如是，隨其所緣善惡法聚，能令智焰，展轉增盛。
「善男子！譬如一燈然百千燈，其本一燈無減無盡；菩薩摩訶薩菩提心燈亦復如是，普然三世諸佛智燈，而其心燈無減無盡。
「善男子！譬如一燈入于闇室，百千年闇悉能破盡，發起光明普照一切；菩薩摩訶薩菩提心燈亦復如是，入眾生心無明闇室，能滅無量百千萬億不可說劫積集一切諸業煩惱，種種障礙，發生一切大智光明。
「善男子！譬如燈炷，隨其大小而發光明，若益膏油，明終不絕；菩薩摩訶薩菩提心燈亦復如是，大愿為炷，發智慧光，照明法界，益大悲油，教化眾生，莊嚴國土，施作佛事，現大威德，無有休息。
「善男子！譬如他化自在天王，冠閻浮檀真金天冠，欲界天子諸莊嚴具，所有光明，無能映奪，一切威力皆不能及；菩薩摩訶薩亦復如是，冠菩提心一切智寶大愿天冠，凡夫、二乘所有功德皆不能及。
「善男子！如師子王，哮吼之時，師子兒聞皆增勇健，余獸聞之脂血銷耗即皆竄伏；佛師子王菩提哮吼，一切智聲應知亦爾，諸菩薩聞養育法身增長功德，其餘一切邪執眾生，聞皆退散如冰銷釋。
「善男子！譬如有人以師子筋而為樂弦，其
【現代漢語翻譯】 現代漢語譯本 小火投到乾燥的草堆上，隨著燃燒，火焰會越來越旺盛；菩薩摩訶薩（菩薩中的大菩薩）的菩提心火也是如此，隨著所接觸的善惡法，能使智慧之火，逐漸增強。 『善男子！譬如一盞燈點燃百千盞燈，它本身的光明不會減少也不會窮盡；菩薩摩訶薩的菩提心燈也是如此，普遍點燃三世諸佛的智慧之燈，而其心燈不會減少也不會窮盡。 『善男子！譬如一盞燈進入黑暗的房間，能破除百千年來的黑暗，發出光明普照一切；菩薩摩訶薩的菩提心燈也是如此，進入眾生心中無明的黑暗房間，能滅除無量百千萬億不可說劫積累的一切業障煩惱，種種障礙，生起一切大智慧光明。 『善男子！譬如燈芯，隨著大小而發出光明，如果新增燈油，光明就不會熄滅；菩薩摩訶薩的菩提心燈也是如此，以大愿為燈芯，發出智慧之光，照亮法界，新增大悲之油，教化眾生，莊嚴國土，施行佛事，展現大威德，沒有休息。 『善男子！譬如他化自在天王（欲界最高天的天王），頭戴閻浮檀（一種珍貴的金色）真金天冠，欲界天子的所有莊嚴飾品，其光明都無法與之相比，一切威力都不能及；菩薩摩訶薩也是如此，頭戴菩提心一切智寶大愿天冠，凡夫、二乘（聲聞乘和緣覺乘）的所有功德都不能及。 『善男子！如獅子王，吼叫的時候，小獅子聽到都會增加勇氣和力量，其他野獸聽到都會嚇得脂血消散，立即逃竄躲藏；佛獅子王的菩提吼叫，一切智慧之聲也應如此，諸菩薩聽到會滋養法身，增長功德，其餘一切邪執的眾生，聽到都會退散，如冰雪消融。 『善男子！譬如有人用獅子的筋做成樂器的弦，其
【English Translation】 English version A small fire thrown onto dry grass, as it burns, its flames become more intense; the Bodhisattva Mahasattva's (a great Bodhisattva) Bodhi mind fire is also like this, as it encounters good and evil dharmas, it can cause the flames of wisdom to gradually increase. 'Good man! It is like one lamp lighting a hundred thousand lamps, its own light does not diminish or end; the Bodhisattva Mahasattva's Bodhi mind lamp is also like this, universally lighting the wisdom lamps of all Buddhas of the three times, and its mind lamp does not diminish or end. 'Good man! It is like one lamp entering a dark room, it can dispel the darkness of hundreds and thousands of years, emitting light that illuminates everything; the Bodhisattva Mahasattva's Bodhi mind lamp is also like this, entering the dark room of ignorance in sentient beings' minds, it can extinguish the immeasurable hundreds of millions of billions of inexpressible kalpas of accumulated karmic obstacles and afflictions, all kinds of hindrances, and generate all great wisdom light. 'Good man! It is like a lamp wick, its light varies with its size, if oil is added, the light will not go out; the Bodhisattva Mahasattva's Bodhi mind lamp is also like this, with great vows as the wick, emitting the light of wisdom, illuminating the Dharma realm, adding the oil of great compassion, teaching sentient beings, adorning the land, performing Buddha's work, displaying great power and virtue, without rest. 'Good man! It is like the Paranirmitavasavartin King (the king of the highest heaven in the desire realm), wearing a Jambudvipa (a precious golden color) true gold crown, all the adornments of the desire realm's heavenly beings, their light cannot compare, and all power cannot match; the Bodhisattva Mahasattva is also like this, wearing the Bodhi mind all-wisdom treasure great vow crown, all the merits of ordinary people and the two vehicles (Shravaka and Pratyekabuddha) cannot match. 'Good man! Like the lion king, when it roars, the lion cubs who hear it will increase in courage and strength, other beasts who hear it will have their fat and blood dissipate, and they will immediately flee and hide; the Buddha lion king's Bodhi roar, the sound of all wisdom should also be like this, the Bodhisattvas who hear it will nourish their Dharma body and increase their merits, and all other beings with wrong views, who hear it, will retreat and scatter like melting ice. 'Good man! It is like someone using a lion's sinew to make the strings of a musical instrument, its
音既奏，餘弦悉絕；菩薩摩訶薩亦復如是，以如來師子波羅蜜身菩提心筋為法樂弦，其音既奏，一切五欲及以二乘諸功德弦悉皆斷滅。
「善男子！譬如有人以牛羊等種種諸乳，假使積集盈于大海，以師子乳一滴投中，直過無礙，能令眾乳一時變壞；菩薩摩訶薩亦復如是，以如來師子菩提心乳，著無始際業煩惱中，直過無礙，悉令壞滅，終不住於二乘解脫。
「善男子！譬如雪山迦陵頻伽鳥，在卵㲉中有大勢力，一切諸鳥所不能及；菩薩摩訶薩亦復如是，于生死㲉發菩提心，所有大悲功德勢力，聲聞、獨覺無能及者。
「善男子！如金翅鳥王子，初始生時，目則明利，飛則勁捷，威勢力能超過一切其餘眾鳥，雖久成長，無能及者；菩薩摩訶薩亦復如是，發菩提心，為諸如來金翅王子，智慧清凈，大悲勇猛，具自在力神通威勢，一切二乘雖百千劫久修道行所不能及。
「善男子！如有壯夫，手執利矛，刺堅密甲，直過無礙；菩薩摩訶薩亦復如是，勇猛精進，執菩提心一切智智铦利快矛，刺諸邪見隨眠密甲，悉能穿徹無有障礙。
「善男子！譬如摩訶那伽大力勇士，若奮威怒，于其額上必生瘡皰，瘡若未合，閻浮提中一切人眾無能制伏；菩薩摩訶薩亦復如是，若起大悲，必定發於菩提之心
【現代漢語翻譯】 現代漢語譯本 當音樂奏響時，其餘的絃音都消失了；菩薩摩訶薩（菩薩，偉大的覺悟者）也是如此，他們以如來（佛陀）的獅子般勇猛的波羅蜜（到達彼岸的修行）之身和菩提心（覺悟之心）的筋為法樂之弦，當這絃音奏響時，一切五欲（色、聲、香、味、觸）以及二乘（聲聞乘和緣覺乘）的各種功德之弦都將斷滅。 『善男子！譬如有人用牛、羊等各種乳汁，假設積聚起來充滿大海，如果投入一滴獅子乳，就能直接穿透而無阻礙，能使所有的乳汁立刻變質；菩薩摩訶薩也是如此，以如來獅子般的菩提心乳，投入到無始以來的業和煩惱中，能直接穿透而無阻礙，使它們全部壞滅，最終不會停留在二乘的解脫境界。 『善男子！譬如雪山中的迦陵頻伽鳥（一種美妙的鳥），在卵殼中就具有強大的力量，一切其他鳥類都無法相比；菩薩摩訶薩也是如此，在生死輪迴的卵殼中發菩提心，所具有的大悲功德力量，是聲聞（聽聞佛法而覺悟者）、獨覺（獨自覺悟者）所無法企及的。 『善男子！如同金翅鳥（一種神鳥）的王子，剛出生時，眼睛就明亮銳利，飛行時迅猛快捷，其威勢力量能超越一切其他鳥類，即使經過很久成長，也沒有其他鳥類能比得上；菩薩摩訶薩也是如此，發起菩提心，成為諸如來的金翅王子，智慧清凈，大悲勇猛，具備自在的力量和神通威勢，一切二乘即使經過百千劫的長期修行也無法達到。 『善男子！譬如一個強壯的男子，手持鋒利的矛，刺向堅固的鎧甲，能直接穿透而無阻礙；菩薩摩訶薩也是如此，勇猛精進，執持菩提心和一切智智（佛陀的智慧）的銳利快矛，刺向各種邪見和隨眠（潛在的煩惱）的堅密鎧甲，都能穿透而沒有任何障礙。 『善男子！譬如摩訶那伽（大象）大力勇士，如果奮起威怒，額頭上必定會生出瘡皰，瘡皰如果還沒有癒合，閻浮提（我們所居住的世界）中的一切人眾都無法制伏他；菩薩摩訶薩也是如此，如果生起大悲心，必定會發起菩提之心。
【English Translation】 English version When the music is played, all other sounds of the strings cease; similarly, the Bodhisattva Mahasattvas (Bodhisattvas, great enlightened beings) use the body of the Tathagata (Buddha)'s lion-like Paramita (perfection of practice) and the tendons of the Bodhi mind (mind of enlightenment) as the strings of Dharma music. When this music is played, all the strings of the five desires (form, sound, smell, taste, touch) and the various merits of the Two Vehicles (Shravakayana and Pratyekabuddhayana) are severed. 'Good man! It is like someone who gathers various milks such as cow's milk and sheep's milk, and if they were to fill the ocean, if a single drop of lion's milk were to be thrown into it, it would pass through without obstruction, and could cause all the milk to spoil immediately; similarly, the Bodhisattva Mahasattvas, with the lion-like Bodhi mind milk of the Tathagata, when put into the beginningless karma and afflictions, can pass through without obstruction, causing them all to be destroyed, and ultimately not remain in the liberation of the Two Vehicles.' 'Good man! It is like the Kalavinka bird (a beautiful bird) of the snowy mountains, which has great power even in its eggshell, and cannot be matched by any other birds; similarly, the Bodhisattva Mahasattvas, when they generate the Bodhi mind in the eggshell of birth and death, possess the power of great compassion and merit, which cannot be matched by the Shravakas (those who awaken by hearing the Dharma) and Pratyekabuddhas (those who awaken by themselves).' 'Good man! It is like the prince of the Garuda (a mythical bird), who, when first born, has bright and sharp eyes, and flies swiftly and quickly, whose power and strength can surpass all other birds, and even after a long time of growth, no other bird can match him; similarly, the Bodhisattva Mahasattvas, when they generate the Bodhi mind, become the Garuda princes of all the Tathagatas, with pure wisdom, great compassion and courage, possessing the power of freedom and the majestic power of supernatural abilities, which cannot be matched by all the Two Vehicles even after cultivating the path for hundreds of thousands of kalpas (eons).' 'Good man! It is like a strong man who, holding a sharp spear, pierces through a solid armor, and can pass through without obstruction; similarly, the Bodhisattva Mahasattvas, with courageous diligence, holding the sharp spear of the Bodhi mind and the wisdom of all-knowing (Buddha's wisdom), can pierce through the solid armor of various wrong views and latent afflictions, and can penetrate without any obstruction.' 'Good man! It is like the great warrior Mahānāga (elephant), who, if he rages in anger, will surely develop sores on his forehead, and if the sores have not yet healed, all the people in Jambudvipa (the world we live in) will not be able to subdue him; similarly, the Bodhisattva Mahasattvas, if they generate great compassion, will surely generate the Bodhi mind.'
；一切智瘡心未舍來，一切世間諸魔眷屬、惑業惡人不能為害。
「善男子！譬如射師有諸弟子，雖未慣習師之技藝，然其智慧、方便、善巧，餘一切人所不能及；菩薩摩訶薩初始發心亦復如是，雖未慣習一切智行，菩提事業，然其所有愿、智、解、欲，一切世間凡夫、二乘悉不能及。
「善男子！如人學射，先安其足，后習其法及諸劍術，一切武藝斯為根本；菩薩摩訶薩亦復如是，欲學如來一切智道，先當安住菩提之心，然後修行一切佛法。
「善男子！譬如幻師，將作幻事，先當起意，憶持幻法，然後一切悉得成就；菩薩摩訶薩亦復如是，將起一切諸佛菩薩神通幻事，先當發起大菩提心，然後一切悉得成就。
「善男子！譬如幻術，無色現色，一切變化皆能顯示；菩薩摩訶薩菩提心相、一切智幻亦復如是，雖無有色，不可睹見，然能普於十方法界，示現種種功德莊嚴。
「善男子！譬如貓貍，才見於鼠，鼠即入穴不敢復出；菩薩摩訶薩發菩提心亦復如是，暫以慧眼觀諸惑業，皆即竄滅不復出生。
「善男子！譬如有人，著閻浮金莊嚴之具，映蔽一切眾寶光明，皆如聚墨；菩薩摩訶薩亦復如是，著菩提心一切智智金莊嚴具，映蔽一切凡夫二乘功德莊嚴悉無光色。
「善
【現代漢語翻譯】 現代漢語譯本：一旦擁有了追求一切智慧的堅定決心，世間所有的魔眾、被迷惑的惡人和造惡業的人都不能對其造成傷害。 『善男子！』，譬如一個射箭的師傅有很多弟子，雖然他們還沒有完全掌握師傅的技藝，但是他們的智慧、方法和技巧，是其他所有人都無法比擬的；菩薩摩訶薩（偉大的菩薩）最初發菩提心也是如此，雖然他們還沒有完全掌握一切智慧的修行和菩提事業，但是他們所擁有的願望、智慧、理解和追求，是世間所有的凡夫和二乘（聲聞和緣覺）都無法比擬的。 『善男子！』，就像一個人學習射箭，首先要站穩腳跟，然後學習射箭的方法和各種劍術，一切武藝都是以這個為根本；菩薩摩訶薩也是如此，想要學習如來（佛）的一切智慧之道，首先要安住于菩提之心，然後修行一切佛法。 『善男子！』，譬如一個魔術師，想要表演魔術，首先要起心動念，記住魔術的方法，然後一切都能成功；菩薩摩訶薩也是如此，想要展現諸佛菩薩的神通幻化，首先要發起大菩提心，然後一切都能成功。 『善男子！』，譬如魔術，能使無色的東西顯現出顏色，能展現一切變化；菩薩摩訶薩的菩提心相和一切智慧的幻化也是如此，雖然沒有顏色，不可見，但是能普遍在十方法界，展現各種功德莊嚴。 『善男子！』，譬如貓貍，只要一看到老鼠，老鼠就會立刻鉆進洞里不敢出來；菩薩摩訶薩發起菩提心也是如此，只要用智慧之眼觀察各種迷惑和惡業，它們就會立刻消失不再產生。 『善男子！』，譬如有人，佩戴著閻浮金（一種珍貴的黃金）的裝飾品，就會遮蔽一切其他珠寶的光芒，使它們都像一團墨一樣黯淡無光；菩薩摩訶薩也是如此，佩戴著菩提心和一切智慧的黃金裝飾品，就會遮蔽一切凡夫和二乘的功德莊嚴，使它們都失去光彩。
【English Translation】 English version: Once the mind of seeking all wisdom is not abandoned, all the demon retinues, deluded evil people, and those who create evil karma cannot cause harm. 'Good man!', it is like a master archer who has many disciples. Although they have not yet fully mastered the master's skills, their wisdom, methods, and techniques are unmatched by all others. The Bodhisattva Mahasattva (great Bodhisattva) who initially generates the Bodhi mind is also like this. Although they have not yet fully mastered the practice of all wisdom and the Bodhi undertaking, their aspirations, wisdom, understanding, and pursuits are unmatched by all ordinary people and the two vehicles (Śrāvakas and Pratyekabuddhas) in the world. 'Good man!', just as a person learning archery must first stand firm, then learn the methods of archery and various swordsmanship, all martial arts are based on this; the Bodhisattva Mahasattva is also like this. To learn the path of all wisdom of the Tathagata (Buddha), one must first abide in the Bodhi mind, and then practice all Buddhist teachings. 'Good man!', it is like a magician who, when about to perform magic, must first have the intention and remember the methods of magic, and then everything will succeed; the Bodhisattva Mahasattva is also like this. To display the magical transformations of all Buddhas and Bodhisattvas, one must first generate the great Bodhi mind, and then everything will succeed. 'Good man!', it is like magic, which can make colorless things appear colored and can display all kinds of changes; the Bodhi mind aspect and the illusion of all wisdom of the Bodhisattva Mahasattva are also like this. Although they have no color and are invisible, they can universally display various meritorious adornments in the ten directions of the Dharma realm. 'Good man!', it is like a cat that, as soon as it sees a mouse, the mouse will immediately burrow into its hole and dare not come out; the Bodhisattva Mahasattva who generates the Bodhi mind is also like this. As soon as they observe various delusions and evil karma with the eye of wisdom, they will immediately disappear and no longer arise. 'Good man!', it is like a person who wears ornaments of Jambudvipa gold (a precious gold), which will obscure the light of all other jewels, making them as dull as a lump of ink; the Bodhisattva Mahasattva is also like this. Wearing the golden ornaments of the Bodhi mind and all wisdom, they will obscure the meritorious adornments of all ordinary people and the two vehicles, making them lose their luster.
男子！如好磁石，少分之力，即能吸壞一切堅牢諸鐵鉤鎖；菩薩摩訶薩亦復如是，若起一念菩提之心，悉能壞滅一切邪見、貪慾繫縛、無明鉤鎖。
「善男子！如有磁石，隨所在處，鐵若見之，即皆散滅，無留住者；菩薩摩訶薩亦復如是，發菩提心以智觀察一切，世間諸業煩惱、二乘解脫，若暫見之，即皆散滅無有住者。
「善男子！譬如漁人，善入大海，一切水族無能為害，假使入于摩竭魚口，亦不為彼之所吞噬；菩薩摩訶薩亦復如是，發菩提心入生死海，諸業煩惱，一切水族，不能為害，假使入于聲聞、獨覺實際解脫摩竭口中，亦不為其之所留難。
「善男子！譬如有人，飲甘露漿，一切諸毒不能為害，菩薩摩訶薩亦復如是，飲菩提心一切智智甘露法漿，不墮聲聞、辟支佛地，以具廣大悲願力故。
「善男子！譬如有人，得安繕那藥，以涂其目，雖能自在遊行人間，一切世人所不能見，菩薩摩訶薩亦復如是，得菩提心安繕那藥，能以愿智方便，隨順入魔境界，自在遊行，一切眾魔所不能見。
「善男子！譬如有人，依附於王，不畏餘人；菩薩摩訶薩亦復如是，依菩提心住一切智大勢力王，不畏世間一切障、蓋、惡趣之難。
「善男子！譬如有人，住於水中，不畏火焚；菩薩
【現代漢語翻譯】 現代漢語譯本： 『善男子！就像好的磁石，即使只有少許的力量，也能吸壞所有堅固的鐵鉤鎖；菩薩摩訶薩（偉大的菩薩）也是如此，如果生起一念菩提之心（覺悟之心），就能摧毀一切邪見、貪慾的束縛、無明的鉤鎖。 『善男子！就像磁石，無論在什麼地方，鐵一旦見到它，就會立刻散開，沒有停留的；菩薩摩訶薩也是如此，發起菩提心，用智慧觀察一切，世間的各種業力煩惱、二乘（聲聞乘和緣覺乘）的解脫，如果稍微見到，就會立刻散開，沒有停留的。 『善男子！譬如漁人，善於進入大海，一切水族都不能傷害他，即使進入摩竭魚（一種巨大的海魚）的口中，也不會被它吞噬；菩薩摩訶薩也是如此，發起菩提心進入生死之海，各種業力煩惱，一切水族，都不能傷害他，即使進入聲聞、獨覺（辟支佛）實際解脫的摩竭口中，也不會被它們所阻礙。 『善男子！譬如有人，喝了甘露漿，一切毒藥都不能傷害他，菩薩摩訶薩也是如此，喝了菩提心一切智智（佛的智慧）的甘露法漿，不會墮入聲聞、辟支佛的境界，因為具有廣大的悲願力量。 『善男子！譬如有人，得到了安繕那藥（一種眼藥），塗在眼睛上，雖然能自在地在人間行走，但一切世人都看不見他，菩薩摩訶薩也是如此，得到了菩提心的安繕那藥，能用願力智慧方便，隨順進入魔的境界，自在行走，一切眾魔都看不見他。 『善男子！譬如有人，依附於國王，就不害怕其他人；菩薩摩訶薩也是如此，依附菩提心，安住於一切智的大勢力王，不害怕世間一切的障礙、覆蓋、惡趣的災難。 『善男子！譬如有人，住在水中，就不害怕火燒；菩薩
【English Translation】 English version: 'Good man! Just like a good magnet, with even a small amount of power, it can break all strong iron hooks and chains; a Bodhisattva Mahasattva (great Bodhisattva) is also like this, if they generate a single thought of Bodhi mind (mind of enlightenment), they can destroy all wrong views, the bonds of greed, and the chains of ignorance.' 'Good man! Just like a magnet, wherever it is, if iron sees it, it will immediately scatter and not remain; a Bodhisattva Mahasattva is also like this, having generated the Bodhi mind, using wisdom to observe everything, all worldly karmic afflictions, and the liberation of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), if they are briefly seen, they will immediately scatter and not remain.' 'Good man! For example, a fisherman, skilled at entering the great ocean, all aquatic creatures cannot harm him, even if he enters the mouth of a Makara (a huge sea creature), he will not be swallowed by it; a Bodhisattva Mahasattva is also like this, having generated the Bodhi mind, entering the sea of birth and death, all karmic afflictions, all aquatic creatures, cannot harm him, even if he enters the Makara's mouth of the actual liberation of Śrāvakas and Pratyekabuddhas, he will not be hindered by them.' 'Good man! For example, if someone drinks nectar, all poisons cannot harm them, a Bodhisattva Mahasattva is also like this, having drunk the nectar of the Dharma of the Bodhi mind, the wisdom of all wisdom (Buddha's wisdom), they will not fall into the realm of Śrāvakas and Pratyekabuddhas, because they possess the power of great compassion and vows.' 'Good man! For example, if someone obtains the Anjana medicine (an eye medicine), and applies it to their eyes, although they can freely walk in the human world, all worldly people cannot see them, a Bodhisattva Mahasattva is also like this, having obtained the Anjana medicine of the Bodhi mind, they can use the wisdom of vows and skillful means to enter the realm of demons, freely walk, and all demons cannot see them.' 'Good man! For example, if someone relies on a king, they are not afraid of others; a Bodhisattva Mahasattva is also like this, relying on the Bodhi mind, dwelling in the great powerful king of all wisdom, they are not afraid of all worldly obstacles, coverings, and the difficulties of evil realms.' 'Good man! For example, if someone lives in water, they are not afraid of fire; a Bodhisattva
摩訶薩亦復如是，住菩提心善根水中，不畏一切聲聞、獨覺解脫智火。
「善男子！譬如有人，依倚猛將，即不怖畏一切怨敵；菩薩摩訶薩亦復如是，依菩提心勇猛智將，不畏一切惡行怨敵。
「善男子！如釋天王，執金剛杵，摧伏一切阿修羅眾；菩薩摩訶薩亦復如是，持菩提心金剛智杵，摧伏一切諸魔外道阿修羅眾。
「善男子！譬如有人得最勝藥，服之延齡，長得充健，不羸、不瘦、不老、不病；菩薩摩訶薩亦復如是，服菩提心最勝智藥，住無數劫生死之中修菩薩行，心無疲厭亦無染著。
「善男子！譬如有人，調和藥汁，必當先取好清凈水，於一切處平等受用；菩薩摩訶薩亦復如是，欲修菩薩一切行愿，先當發起菩提之心，能令一切平等受潤。
「善男子！譬如有人，欲護其身，先護命根；菩薩摩訶薩亦復如是，護持一切諸佛正法，應先守護菩提之心。
「善男子！譬如有人，命根若斷，所務皆息，不能利益父母、宗親；菩薩摩訶薩亦復如是，舍菩提心一切智命，所有功德皆不成就，不能利益一切眾生。
「善男子！譬如大海一切毒藥所不能壞；菩薩摩訶薩亦復如是，發菩提心一切智海，諸業煩惱、二乘之心、一切眾毒所不能壞。
「善男子！譬如日輪，星
【現代漢語翻譯】 現代漢語譯本 菩薩摩訶薩（Mahasattva，偉大的菩薩）也是如此，安住于菩提心（Bodhi-citta，覺悟之心）的善根之水中，不畏懼一切聲聞（Sravaka，聽聞佛法而修行的人）、獨覺（Pratyekabuddha，獨自覺悟的人）的解脫智慧之火。
『善男子！譬如有人，依靠勇猛的將領，就不畏懼一切怨敵；菩薩摩訶薩也是如此，依靠菩提心勇猛的智慧將領，不畏懼一切惡行的怨敵。
『善男子！如釋天王（Sakra，帝釋天），手持金剛杵（Vajra，一種象徵力量的法器），摧伏一切阿修羅（Asura，一種好戰的神）眾；菩薩摩訶薩也是如此，持菩提心金剛智慧之杵，摧伏一切諸魔、外道、阿修羅眾。
『善男子！譬如有人得到最殊勝的藥物，服用后可以延年益壽，長久保持健康強壯，不虛弱、不消瘦、不衰老、不生病；菩薩摩訶薩也是如此，服用菩提心最殊勝的智慧之藥，安住于無數劫的生死輪迴之中修菩薩行，內心沒有疲憊厭倦，也沒有執著染污。
『善男子！譬如有人，調配藥汁，必定先取用清凈的好水，在一切處平等受用；菩薩摩訶薩也是如此，想要修習菩薩的一切行愿，應當先發起菩提之心，能令一切眾生平等受到滋潤。
『善男子！譬如有人，想要保護自己的身體，先要保護命根；菩薩摩訶薩也是如此，護持一切諸佛的正法，應當先守護菩提之心。
『善男子！譬如有人，如果命根斷絕，所做的一切事情都會停止，不能利益父母、宗親；菩薩摩訶薩也是如此，捨棄菩提心一切智的生命，所有的功德都不能成就，不能利益一切眾生。
『善男子！譬如大海，一切毒藥都不能破壞它；菩薩摩訶薩也是如此，發起菩提心一切智的大海，諸業煩惱、二乘之心、一切眾毒都不能破壞它。
『善男子！譬如日輪，星
【English Translation】 English version The Mahasattva (great Bodhisattva) is also like this, dwelling in the water of the roots of goodness of the Bodhi-citta (mind of enlightenment), not fearing the fire of the wisdom of liberation of all Sravakas (hearers of the Dharma) and Pratyekabuddhas (solitary realizers).
'Good man! For example, if someone relies on a brave general, they will not fear any enemies; the Bodhisattva Mahasattva is also like this, relying on the brave wisdom general of the Bodhi-citta, not fearing any enemies of evil deeds.
'Good man! Like Sakra (the king of gods), holding the Vajra (a diamond scepter symbolizing power), subduing all the Asura (a type of demigod) hosts; the Bodhisattva Mahasattva is also like this, holding the Vajra of the wisdom of the Bodhi-citta, subduing all the demons, heretics, and Asura hosts.
'Good man! For example, if someone obtains the most excellent medicine, taking it will prolong their life, and they will remain healthy and strong, not weak, not thin, not old, and not sick; the Bodhisattva Mahasattva is also like this, taking the most excellent medicine of the wisdom of the Bodhi-citta, dwelling in the cycle of birth and death for countless kalpas (eons) practicing the Bodhisattva path, their mind without fatigue or weariness, and without attachment or defilement.
'Good man! For example, if someone is mixing medicine, they must first take good, pure water, and use it equally in all places; the Bodhisattva Mahasattva is also like this, if they wish to cultivate all the practices and vows of the Bodhisattva, they should first arouse the Bodhi-citta, which can cause all beings to be equally nourished.
'Good man! For example, if someone wants to protect their body, they must first protect their life force; the Bodhisattva Mahasattva is also like this, to protect the true Dharma of all Buddhas, they should first protect the Bodhi-citta.
'Good man! For example, if someone's life force is cut off, all their affairs will cease, and they cannot benefit their parents or relatives; the Bodhisattva Mahasattva is also like this, if they abandon the life of the Bodhi-citta of all wisdom, all their merits will not be accomplished, and they cannot benefit all sentient beings.
'Good man! For example, the great ocean cannot be destroyed by any poison; the Bodhisattva Mahasattva is also like this, having aroused the great ocean of the Bodhi-citta of all wisdom, the afflictions of karma, the mind of the two vehicles (Sravaka and Pratyekabuddha), and all poisons cannot destroy it.
'Good man! For example, the sun,
宿光明不能映蔽；菩薩摩訶薩亦復如是，菩提心日大智慧輪，一切二乘無漏功德星宿智光所不能蔽。
「善男子！譬如王子初始生時，即為一切耆舊大臣之所尊重，以種族真正增上自在故；菩薩摩訶薩亦復如是，于佛法中初發菩提一切智心，生如來家為法王子，即為一切久修梵行聲聞、緣覺所共尊重，以菩提心大悲種姓增上自在故。
「善男子！譬如王子年雖幼稚，一切大臣皆悉敬禮，然此王子于彼大臣心雖敬重，不應禮拜，以種姓殊勝故；菩薩摩訶薩亦復如是，雖初發心修菩薩行，二乘耆舊久修梵行，見此菩薩皆應敬禮，以得法殊勝故。
「善男子！譬如王子，雖於一切臣佐之中未得自在，輔相大臣無能與等，以其生處極尊勝故；菩薩摩訶薩亦復如是，雖於一切業煩惱中未得自在，然其已發大菩提心，諸阿羅漢及辟支佛無能與等，以具如來聖種姓故。
「善男子！譬如清凈摩尼寶珠，眼有翳故見為不凈；菩薩摩訶薩亦復如是，大菩提心本性清凈，一切眾生無智翳眼，以不信故，謂為不凈。
「善男子！譬如有藥，為咒所持，若有眾生見聞、同住，一切諸病皆得銷滅；菩薩摩訶薩菩提心藥亦復如是，一切善根、智慧、方便皆為愿智共所攝持，若有眾生見、聞、同住、隨順、憶念，諸煩
【現代漢語翻譯】 現代漢語譯本 星宿的光芒無法遮蔽太陽的光明；菩薩摩訶薩（菩薩：指發願要成就佛果的修行者；摩訶薩：偉大的菩薩）也是如此，菩提心（菩提：覺悟）如同太陽，大智慧如同車輪，一切二乘（聲聞乘和緣覺乘，佛教中兩種追求自我解脫的修行方式）的無漏功德（無漏：指沒有煩惱的功德）如同星宿，其智慧之光無法遮蔽菩薩的菩提心和智慧。
『善男子！譬如王子剛出生時，就受到所有年長的大臣的尊重，因為他出身高貴，具有至高無上的地位；菩薩摩訶薩也是如此，在佛法中初發菩提一切智心（菩提一切智心：追求覺悟一切智慧的心），如同出生在如來（如來：佛的稱號）之家，成為法王子，即受到所有長期修行梵行（梵行：清凈的修行）的聲聞和緣覺的共同尊重，因為菩提心具有大悲的種姓，具有至高無上的地位。
『善男子！譬如王子雖然年幼，所有大臣都對他恭敬行禮，但王子對大臣雖然心懷敬重，卻不應向他們禮拜，因為他的種姓殊勝；菩薩摩訶薩也是如此，雖然初發心修行菩薩行，二乘中那些年長的、長期修行梵行的人，見到這位菩薩都應該恭敬行禮，因為菩薩所獲得的法殊勝。
『善男子！譬如王子，雖然在所有臣佐之中還未獲得自在，但輔佐他的大臣無人能與他相比，因為他出生的地位極其尊貴；菩薩摩訶薩也是如此，雖然在一切業（業：行為）和煩惱中還未獲得自在，但他已經發起了大菩提心，諸阿羅漢（阿羅漢：佛教修行者所能達到的最高果位之一）和辟支佛（辟支佛：又稱獨覺，不需佛陀教導也能自行開悟的人）都無法與他相比，因為他具有如來的神聖種姓。
『善男子！譬如清凈的摩尼寶珠（摩尼寶珠：傳說中能發出光芒、滿足願望的寶珠），因為眼睛有翳（翳：眼病，此處比喻無明），所以看起來不乾淨；菩薩摩訶薩也是如此，大菩提心本性清凈，一切眾生因為無智的眼睛被遮蔽，因為不相信，所以認為它不乾淨。
『善男子！譬如有一種藥，被咒語加持過，如果有眾生見到、聽到、與它同住，一切疾病都會消失；菩薩摩訶薩的菩提心藥也是如此，一切善根、智慧、方便都由愿智（愿智：菩薩的願力所生的智慧）共同攝持，如果有眾生見到、聽到、與它同住、隨順、憶念，各種煩惱
【English Translation】 English version The light of the stars cannot obscure the brightness of the sun; likewise, a Bodhisattva Mahasattva (Bodhisattva: a being who aspires to achieve Buddhahood; Mahasattva: a great Bodhisattva) is such that the Bodhi mind (Bodhi: enlightenment) is like the sun, and great wisdom is like a wheel. The flawless merits of all the Two Vehicles (Shravakayana and Pratyekabuddhayana, two paths of practice in Buddhism that seek personal liberation) are like stars, and their light of wisdom cannot obscure the Bodhi mind and wisdom of the Bodhisattva.
'Good man! Just as a prince, when he is first born, is respected by all the elder ministers because of his noble lineage and supreme status; so too is a Bodhisattva Mahasattva. When he first generates the Bodhi mind of all-knowing wisdom (Bodhi mind of all-knowing wisdom: the mind that seeks enlightenment and all wisdom) in the Dharma, he is like being born into the family of the Tathagata (Tathagata: an epithet of the Buddha), becoming a Dharma prince. He is immediately respected by all the Shravakas and Pratyekabuddhas who have long practiced the Brahmacarya (Brahmacarya: pure practice), because the Bodhi mind has the lineage of great compassion and supreme status.
'Good man! Just as a prince, although young, is respectfully saluted by all the ministers, yet the prince, though respectful in his heart towards the ministers, should not bow to them because of his superior lineage; so too is a Bodhisattva Mahasattva. Although he has just begun to practice the Bodhisattva path, the elders of the Two Vehicles who have long practiced the Brahmacarya should all respectfully salute this Bodhisattva, because the Dharma he has attained is superior.
'Good man! Just as a prince, although he has not yet gained autonomy among all the ministers, no minister can compare to him because of his extremely noble birth; so too is a Bodhisattva Mahasattva. Although he has not yet gained autonomy over all karma (karma: actions) and afflictions, he has already generated the great Bodhi mind. No Arhat (Arhat: one of the highest attainments in Buddhism) or Pratyekabuddha (Pratyekabuddha: also known as a solitary Buddha, one who attains enlightenment without the guidance of a Buddha) can compare to him, because he possesses the sacred lineage of the Tathagata.
'Good man! Just as a pure Mani jewel (Mani jewel: a legendary jewel that emits light and fulfills wishes) appears impure because of a cataract in the eye (cataract: an eye disease, here a metaphor for ignorance); so too is a Bodhisattva Mahasattva. The great Bodhi mind is pure in nature, but all sentient beings, because their eyes of ignorance are obscured, and because they do not believe, consider it impure.
'Good man! Just as there is a medicine that is empowered by a mantra, and if sentient beings see, hear, or dwell with it, all diseases will be eliminated; so too is the Bodhi mind medicine of a Bodhisattva Mahasattva. All good roots, wisdom, and skillful means are jointly held by the wisdom of aspiration (wisdom of aspiration: the wisdom born from the Bodhisattva's vows). If sentient beings see, hear, dwell with, follow, or remember it, all afflictions
惱病悉得除滅。
「善男子！譬如有人，常服甘露，其身畢竟不變不壞；菩薩摩訶薩亦復如是，若常憶持菩提心露，令愿智身畢竟不壞。
「善男子！譬如有人，被鵝羽衣，一切泥水不能染著；菩薩摩訶薩亦復如是，凈菩提心白鵝羽衣，一切生死、諸業煩惱不能染著。
「善男子！譬如桴筏，以繩貫穿連綴竹木不令分散，于河流中游行自在；菩薩摩訶薩亦復如是，以菩提心大愿智繩攝持諸行，不令分散，法駛流中游行自在，隨順趣入一切智海。
「善男子！譬如木人，若無機關，身即離散，雖具支分，不能運動；菩薩摩訶薩亦復如是，舍菩提心，行即分散，不能成就一切佛法。
「善男子！如轉輪王，有沉香寶，名曰象藏，若燒此香，王四種兵悉騰虛空；菩薩摩訶薩菩提心香亦復如是，若發此心，即令菩薩一切善根永出三界，行如來智普遍無盡虛空法界。
「善男子！譬如金剛，唯從金剛及金處生，非余寶處之所能生；菩薩摩訶薩菩提心金剛亦復如是，唯從大悲救護眾生金剛處生，及能觀察一切智境金處而生，非餘眾生善根處生。
「善男子！譬如有樹，名曰無根，所依住處竟不可得，而其一切枝葉華果悉皆繁茂；菩薩摩訶薩菩提心樹亦復如是，一切智性無有所依，而能
【現代漢語翻譯】 現代漢語譯本 惱人的疾病都能夠被消除。 『善男子！譬如有人，經常服用甘露，他的身體最終不會改變也不會腐壞；菩薩摩訶薩（菩薩中的大菩薩）也是如此，如果經常憶念並保持菩提心（覺悟之心）的甘露，就能使愿智之身最終不壞。 『善男子！譬如有人，穿著鵝毛做的衣服，一切泥水都不能沾染；菩薩摩訶薩也是如此，以清凈的菩提心為白鵝羽衣，一切生死、各種業力和煩惱都不能沾染。 『善男子！譬如木筏，用繩子貫穿連線竹木，使它們不分散，在河流中能夠自在漂流；菩薩摩訶薩也是如此，用菩提心的大愿智繩攝持各種修行，使它們不分散，在佛法迅速流動的河流中能夠自在，順著河流進入一切智慧的海洋。 『善男子！譬如木偶人，如果沒有機關，身體就會散開，即使具備四肢，也不能活動；菩薩摩訶薩也是如此，如果捨棄菩提心，修行就會散亂，不能成就一切佛法。 『善男子！如同轉輪王（擁有統治世界的理想君主）擁有一種沉香寶，名叫象藏，如果焚燒這種香，王的四種軍隊都能騰空飛行；菩薩摩訶薩的菩提心香也是如此，如果發起這種心，就能使菩薩的一切善根永遠超出三界（欲界、色界、無色界），以如來智慧遍佈無盡的虛空法界。 『善男子！譬如金剛，只從金剛和金礦中產生，不是其他寶物的地方所能產生；菩薩摩訶薩的菩提心金剛也是如此，只從大悲心救護眾生的金剛處產生，以及能夠觀察一切智慧境界的金礦中產生，不是其他眾生的善根處所能產生。 『善男子！譬如有一棵樹，名叫無根，它所依賴的住處最終無法找到，但是它的一切枝葉花果都非常繁茂；菩薩摩訶薩的菩提心樹也是如此，一切智慧的本性沒有所依賴之處，卻能
【English Translation】 English version All afflictions and illnesses are completely eradicated. 'Good man! It is like a person who constantly consumes ambrosia, whose body will ultimately not change or decay; a Bodhisattva Mahasattva (a great Bodhisattva) is also like this, if they constantly remember and hold onto the ambrosia of Bodhicitta (the mind of enlightenment), it will cause their body of aspiration and wisdom to ultimately not decay. 'Good man! It is like a person who wears a garment made of goose feathers, where no mud or water can stain it; a Bodhisattva Mahasattva is also like this, with a pure Bodhicitta as a white goose feather garment, all birth and death, various karmas, and afflictions cannot stain it. 'Good man! It is like a raft, with ropes threading and connecting bamboo and wood, preventing them from scattering, and allowing it to freely float in the river; a Bodhisattva Mahasattva is also like this, using the great aspiration and wisdom rope of Bodhicitta to hold together various practices, preventing them from scattering, and allowing them to freely move in the swiftly flowing river of Dharma, following the flow into the ocean of all wisdom. 'Good man! It is like a wooden puppet, if it has no mechanism, its body will fall apart, even if it has limbs, it cannot move; a Bodhisattva Mahasattva is also like this, if they abandon Bodhicitta, their practices will scatter, and they cannot achieve all the Buddha's teachings. 'Good man! It is like a Chakravartin King (an ideal monarch who rules the world) who possesses a treasure of agarwood, named Elephant Treasure, if this incense is burned, the king's four types of armies can fly into the sky; the Bodhicitta incense of a Bodhisattva Mahasattva is also like this, if this mind is generated, it will cause all the Bodhisattva's good roots to forever transcend the three realms (the desire realm, the form realm, and the formless realm), and with the wisdom of the Tathagata, pervade the boundless Dharma realm of emptiness. 'Good man! It is like a diamond, which only comes from diamonds and gold mines, and cannot be produced in other places of treasures; the Bodhicitta diamond of a Bodhisattva Mahasattva is also like this, it only comes from the diamond place of great compassion that protects all beings, and from the gold mine that can observe all realms of wisdom, and cannot be produced in the good roots of other beings. 'Good man! It is like a tree, named Rootless, whose place of reliance cannot be found, but all its branches, leaves, flowers, and fruits are very lush; the Bodhicitta tree of a Bodhisattva Mahasattva is also like this, the nature of all wisdom has no place of reliance, yet it can
生長福德智慧神通大愿，枝葉華果饒益世間，普覆一切。
「善男子！如金剛寶，非諸劣惡及㽄破器所能容持，唯除金銀全具寶器；菩薩摩訶薩發菩提心金剛智寶亦復如是，非餘下劣薄福眾生慳、嫉、破戒、瞋恨、懶惰、妄念、無智諸惡器中所能容持，亦非退失殊勝志願、散亂、惡覺眾生器中所能容持，唯除菩薩深心寶器。
「善男子！譬如金剛，能鉆眾寶。菩薩摩訶薩菩提心金剛亦復如是，悉能穿徹一切法寶。
「善男子！譬如金剛，能壞一切堅固寶山；菩薩摩訶薩菩提心金剛亦復如是，悉能摧壞諸邪見山。
「善男子！譬如金剛，雖破不全，猶勝眾寶金莊嚴具；菩薩摩訶薩亦復如是，發菩提心一切智寶，雖復志劣少有虧損，猶勝一切二乘功德。
「善男子！譬如金剛，雖有損缺，猶能除滅一切貧苦；菩薩摩訶薩亦復如是，發菩提心一切智寶，雖諸戒行多有損缺，終能捨離一切生死。
「善男子！譬如金剛，乃至少分，悉能破壞一切諸物；菩薩摩訶薩亦復如是，發菩提心，乃至一念，即破一切無知諸惑。
「善男子！譬如金剛，非諸凡下之所能得；菩薩摩訶薩菩提心金剛一切智寶亦復如是，非諸劣意凡夫二乘之所能得。
「善男子！譬如金剛，不識寶人，不知其
【現代漢語翻譯】 現代漢語譯本 增長福德、智慧、神通和大愿，枝葉花果繁茂，利益世間，普遍覆蓋一切。
『善男子！就像金剛寶，不是那些低劣、惡劣以及破損的器皿所能容納的，只有金銀等完整無缺的寶器才能容納；菩薩摩訶薩（偉大的菩薩）所發起的菩提心（覺悟之心）金剛智寶也是如此，不是那些下劣、福薄的眾生，以及慳吝、嫉妒、破戒、嗔恨、懶惰、妄念、無智等惡劣的器皿所能容納的，也不是那些退失殊勝志願、散亂、惡覺的眾生所能容納的，只有菩薩深邃的心靈寶器才能容納。
『善男子！譬如金剛，能夠穿透各種寶物。菩薩摩訶薩的菩提心金剛也是如此，能夠穿透一切法寶。
『善男子！譬如金剛，能夠摧毀一切堅固的寶山；菩薩摩訶薩的菩提心金剛也是如此，能夠摧毀一切邪見之山。
『善男子！譬如金剛，即使破損不全，也勝過各種用金子裝飾的寶物；菩薩摩訶薩也是如此，發起菩提心，獲得一切智慧的寶藏，即使意志薄弱，稍有虧損，也勝過一切二乘（聲聞乘和緣覺乘）的功德。
『善男子！譬如金剛，即使有所損壞，仍然能夠消除一切貧困痛苦；菩薩摩訶薩也是如此，發起菩提心，獲得一切智慧的寶藏，即使在戒律修行上多有缺失，最終也能夠脫離一切生死輪迴。
『善男子！譬如金剛，即使只有極少的一部分，也能夠破壞一切事物；菩薩摩訶薩也是如此，發起菩提心，即使只有一念，也能破除一切無知和迷惑。
『善男子！譬如金剛，不是那些凡夫俗子所能得到的；菩薩摩訶薩的菩提心金剛一切智慧的寶藏也是如此，不是那些心意低劣的凡夫和二乘所能得到的。
『善男子！譬如金剛，不識寶的人，不知道它的價值；菩薩摩訶薩的菩提心金剛一切智慧的寶藏也是如此，那些沒有智慧的人，不知道它的價值。'
【English Translation】 English version It grows blessings, wisdom, supernatural powers, and great vows; its branches, leaves, flowers, and fruits enrich the world, universally covering everything.
'Good man! Just like a vajra (diamond) treasure, it cannot be contained by inferior, evil, or broken vessels, but only by complete and precious vessels of gold and silver; the Bodhicitta (awakening mind) vajra wisdom treasure of a Bodhisattva Mahasattva (great Bodhisattva) is also like this, it cannot be contained by inferior beings with little merit, or by evil vessels of stinginess, jealousy, breaking precepts, anger, laziness, deluded thoughts, and ignorance, nor can it be contained by beings who have lost their superior aspirations, are scattered, or have evil thoughts, but only by the profound heart vessel of a Bodhisattva.
'Good man! Just like a vajra, it can penetrate all treasures. The Bodhicitta vajra of a Bodhisattva Mahasattva is also like this, it can penetrate all Dharma treasures.
'Good man! Just like a vajra, it can destroy all solid treasure mountains; the Bodhicitta vajra of a Bodhisattva Mahasattva is also like this, it can destroy all mountains of wrong views.
'Good man! Just like a vajra, even if it is broken and incomplete, it is still superior to all treasures adorned with gold; a Bodhisattva Mahasattva is also like this, having generated the Bodhicitta, obtaining the treasure of all wisdom, even if their will is weak and they have some shortcomings, they are still superior to all the merits of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna).
'Good man! Just like a vajra, even if it is damaged, it can still eliminate all poverty and suffering; a Bodhisattva Mahasattva is also like this, having generated the Bodhicitta, obtaining the treasure of all wisdom, even if they have many shortcomings in their precepts and practices, they will ultimately be able to escape all cycles of birth and death.
'Good man! Just like a vajra, even if it is only a small part, it can destroy all things; a Bodhisattva Mahasattva is also like this, having generated the Bodhicitta, even with just one thought, they can break through all ignorance and delusions.
'Good man! Just like a vajra, it cannot be obtained by ordinary people; the Bodhicitta vajra treasure of all wisdom of a Bodhisattva Mahasattva is also like this, it cannot be obtained by ordinary people and those of the two vehicles with inferior intentions.
'Good man! Just like a vajra, a person who does not recognize treasures does not know its value; the Bodhicitta vajra treasure of all wisdom of a Bodhisattva Mahasattva is also like this, those who do not have wisdom do not know its value.'
能，不得受用；菩薩摩訶薩菩提心金剛亦復如是，鈍根、無智、下劣凡夫不了其能，不得其用。
「善男子！譬如金剛，無能銷滅；菩薩摩訶薩菩提心金剛亦復如是，一切諸法無能銷滅。
「善男子！如金剛杵，諸大力士皆不能持，唯除有大那羅延力；菩薩摩訶薩菩提心杵亦復如是，一切二乘雖有大力，皆不能持，唯除菩薩廣大因緣堅固善力。
「善男子！譬如金剛，一切諸物無能壞者，而能普壞一切諸物，無有障礙，然其體性亦不損減；菩薩摩訶薩菩提之心亦復如是，普於三世無數劫中，教化眾生，修行苦行，一切世間聲聞、獨覺所不能及咸能作之，然一切智大心金剛畢竟堅固，無有損減，不生疲厭，亦無障礙。
「善男子！譬如金剛，非餘地分之所能持，唯除堅厚金剛之際；菩薩摩訶薩菩提之心亦復如是，聲聞、獨覺所有行愿皆不能持，唯除趣向薩婆若道，諸大菩薩堅固智力。
「善男子！如金剛器，無有瑕隙，用盛於水，永不滲漏而令散失；菩薩摩訶薩大菩提心金剛寶器亦復如是，體性無漏，堅固迴向，盛善根水，永不散失。
「善男子！如金剛輪，能持大地，不令散壞，亦不陷沒；菩薩摩訶薩菩提之心亦復如是，能持菩薩一切行愿，不令墜沒入於三界。
「善男
【現代漢語翻譯】 現代漢語譯本： 『能』，卻不能被受用；菩薩摩訶薩（偉大的菩薩）的菩提心（覺悟之心）金剛也是如此，根基遲鈍、沒有智慧、下劣的凡夫不能理解它的能力，不能利用它的作用。 『善男子！』，譬如金剛（一種堅硬的寶石），沒有東西能夠銷燬它；菩薩摩訶薩的菩提心金剛也是如此，一切諸法都不能銷燬它。 『善男子！』，如同金剛杵（一種法器），所有大力士都不能拿起來，只有具有大那羅延力（一種強大的力量）的人才能拿起來；菩薩摩訶薩的菩提心杵也是如此，一切二乘（聲聞乘和緣覺乘）雖然有很大的力量，都不能拿起來，只有菩薩具有廣大的因緣和堅固的善力才能拿起來。 『善男子！』，譬如金剛，一切事物都不能破壞它，而它卻能普遍破壞一切事物，沒有任何障礙，而且它的本體也不會減少；菩薩摩訶薩的菩提之心也是如此，在三世無數劫中，普遍教化眾生，修行苦行，一切世間的聲聞、獨覺（緣覺）所不能及的都能做到，然而一切智（佛的智慧）的大心金剛畢竟堅固，不會減少，不會產生疲憊厭倦，也沒有障礙。 『善男子！』，譬如金剛，不是其他地面的部分所能承受的，只有堅硬厚實的金剛地面才能承受；菩薩摩訶薩的菩提之心也是如此，聲聞、獨覺的所有修行和願望都不能承受，只有趣向薩婆若道（一切智之道）的諸大菩薩的堅固智慧力量才能承受。 『善男子！』，如同金剛器，沒有瑕疵和縫隙，用來盛水，永遠不會滲漏而使水散失；菩薩摩訶薩的大菩提心金剛寶器也是如此，本體沒有漏洞，堅固地迴向，盛滿善根之水，永遠不會散失。 『善男子！』，如同金剛輪，能夠支撐大地，不讓它散壞，也不會陷落；菩薩摩訶薩的菩提之心也是如此，能夠支撐菩薩的一切修行和願望，不讓它們墜落沉沒到三界（欲界、色界、無色界）之中。 『善男子！』
【English Translation】 English version: 'It can', but it cannot be utilized; the Bodhicitta (awakening mind) Vajra (diamond) of a Bodhisattva Mahasattva (great Bodhisattva) is also like this, dull-rooted, unwise, and inferior ordinary people cannot understand its ability, and cannot utilize its function. 'Good man!', for example, a Vajra (a hard gem) cannot be destroyed by anything; the Bodhicitta Vajra of a Bodhisattva Mahasattva is also like this, all dharmas (phenomena) cannot destroy it. 'Good man!', like a Vajra pestle (a ritual implement), all strong men cannot hold it, only those with great Narayana power (a powerful force) can hold it; the Bodhicitta pestle of a Bodhisattva Mahasattva is also like this, all Pratyekabuddhas (solitary Buddhas) and Sravakas (hearers) although they have great power, cannot hold it, only Bodhisattvas with vast causes and conditions and firm good power can hold it. 'Good man!', for example, a Vajra, all things cannot destroy it, but it can universally destroy all things, without any obstacles, and its essence will not be diminished; the Bodhicitta of a Bodhisattva Mahasattva is also like this, in countless kalpas (eons) of the three times (past, present, future), it universally teaches sentient beings, practices asceticism, all that Sravakas and Pratyekabuddhas in the world cannot achieve, it can do, yet the great mind Vajra of all-knowing wisdom (Buddha's wisdom) is ultimately firm, will not diminish, will not produce fatigue and weariness, and has no obstacles. 'Good man!', for example, a Vajra, cannot be held by other parts of the ground, only the firm and thick Vajra ground can hold it; the Bodhicitta of a Bodhisattva Mahasattva is also like this, all the practices and vows of Sravakas and Pratyekabuddhas cannot hold it, only the firm wisdom power of the great Bodhisattvas who are heading towards the path of Sarvajna (all-knowing wisdom) can hold it. 'Good man!', like a Vajra vessel, without flaws and gaps, used to hold water, it will never leak and cause the water to be lost; the great Bodhicitta Vajra treasure vessel of a Bodhisattva Mahasattva is also like this, its essence is without leakage, firmly dedicated, filled with the water of good roots, it will never be lost. 'Good man!', like a Vajra wheel, it can support the earth, not letting it break apart, nor sink; the Bodhicitta of a Bodhisattva Mahasattva is also like this, it can support all the practices and vows of a Bodhisattva, not letting them fall and sink into the three realms (desire realm, form realm, formless realm). 'Good man!'
子！譬如金剛，久處水中，不爛不壞；菩薩摩訶薩菩提之心亦復如是，於一切劫久處生死業、煩惱中，不爛不壞。
「善男子！譬如金剛，一切大火不能燒然，不能令熱；菩薩摩訶薩菩提之心亦復如是，一切生死諸煩惱火，不能燒然，不能令熱。
「善男子！譬如此界，一切諸佛將成正覺、降伏四魔、證一切智、坐道場時，唯三千界金剛地際金剛座上之所能持，非是餘座所能成就；菩薩摩訶薩菩提心座亦復如是，能持菩薩一切行愿諸波羅蜜、圓滿諸忍、深入諸地、具足善根、種種迴向、蒙佛授記、修集增長諸菩薩道、親近供養一切如來、承順受持大法雲雨、速疾增長堅固大悲、及能成辨一切愿智、乃至究竟阿耨多羅三藐三菩提，唯金剛智之所能持，非余善根所能成就。
「善男子！如轉輪王，游四天下七寶之中，輪寶先導；菩薩摩訶薩亦復如是，為法輪王利益一切，菩提心寶最為先導。
「善男子！譬如世間滅除怨敵諸器仗中，弓箭最勝；菩薩摩訶薩亦復如是，于諸一切助道具中，菩提之心最為第一，悉能滅除一切煩惱、生、死、怨故。
「善男子！譬如一切水生華中，優缽羅華而為最勝，陸生華中，瞻博迦華而為最勝。菩薩摩訶薩菩提之心亦復如是，一切智體優缽羅華，大慈悲心瞻
【現代漢語翻譯】 現代漢語譯本： 『子！譬如金剛（一種堅硬的寶石），即使長時間浸泡在水中，也不會腐爛損壞；菩薩摩訶薩（偉大的菩薩）的菩提之心（覺悟之心）也是如此，即使在無盡的輪迴中，經歷生死業力、煩惱的侵蝕，也不會腐爛損壞。 『善男子！譬如金剛，任何大火都無法將其點燃，也無法使其發熱；菩薩摩訶薩的菩提之心也是如此，任何生死輪迴的煩惱之火，都無法將其點燃，也無法使其發熱。 『善男子！譬如此世界，當諸佛將要成就正覺（完全的覺悟）、降伏四魔（煩惱、五蘊、死魔、天魔）、證得一切智（對一切事物完全的瞭解）、坐在菩提道場時，只有三千大千世界金剛地際的金剛座才能承受，其他座位無法成就此事；菩薩摩訶薩的菩提心座也是如此，能夠承載菩薩的一切修行願力、諸波羅蜜（到達彼岸的方法）、圓滿諸忍（各種忍耐）、深入諸地（菩薩修行的不同階段）、具足善根（善的根基）、種種迴向（將功德迴向給眾生）、蒙佛授記（得到佛的預言）、修集增長諸菩薩道（菩薩的修行道路）、親近供養一切如來（佛的尊稱）、承順受持大法雲雨（佛法的教誨）、迅速增長堅固的大悲心、以及能夠成就一切愿智（實現願望的智慧），乃至最終成就阿耨多羅三藐三菩提（無上正等正覺），只有金剛智（堅固的智慧）才能承載，其他善根無法成就。 『善男子！譬如轉輪王（擁有統治世界的國王），巡遊四天下時，七寶之中，輪寶（一種寶物）走在最前面；菩薩摩訶薩也是如此，爲了成為法輪王（佛法的傳播者）利益一切眾生，菩提心寶走在最前面。 『善男子！譬如世間用來消滅敵人的各種武器中，弓箭最為強大；菩薩摩訶薩也是如此，在所有助道的工具中，菩提之心最為第一，能夠徹底消滅一切煩惱、生、死等怨敵。 『善男子！譬如一切水中生長的花中，優缽羅華（藍色蓮花）最為殊勝，陸地上生長的花中，瞻博迦華（黃色的花）最為殊勝。菩薩摩訶薩的菩提之心也是如此，一切智體如同優缽羅華，大慈悲心如同瞻博迦華。
【English Translation】 English version: 'Son! For example, a diamond, when kept in water for a long time, does not rot or break; the Bodhi-mind (mind of enlightenment) of a Bodhisattva Mahasattva (great Bodhisattva) is also like this, even if it remains in the cycle of birth and death, karma, and afflictions for countless eons, it does not rot or break. 'Good man! For example, a diamond cannot be ignited or heated by any great fire; the Bodhi-mind of a Bodhisattva Mahasattva is also like this, it cannot be ignited or heated by any fire of afflictions from the cycle of birth and death. 'Good man! For example, in this world, when all Buddhas are about to attain Samyak-sambodhi (perfect enlightenment), subdue the four Maras (afflictions, aggregates, death, and celestial beings), realize all-knowing wisdom, and sit in the Bodhi-mandala (place of enlightenment), only the Vajra seat (diamond seat) at the Vajra ground of the three thousand great thousand worlds can support it, no other seat can accomplish this; the Bodhi-mind seat of a Bodhisattva Mahasattva is also like this, it can support all the practices and vows of the Bodhisattva, the Paramitas (perfections), the completion of all patience, the deep entry into the Bhumis (stages of Bodhisattva practice), the possession of good roots, all kinds of dedication, the prediction of Buddhahood, the cultivation and growth of the Bodhisattva path, the close association and offerings to all Tathagatas (Buddhas), the acceptance and upholding of the great Dharma rain, the rapid growth of firm great compassion, and the ability to accomplish all wish-fulfilling wisdom, even to the ultimate attainment of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), only the Vajra wisdom (diamond wisdom) can support it, no other good roots can accomplish it. 'Good man! For example, when a Chakravartin king (universal monarch) travels through the four continents, among the seven treasures, the wheel treasure leads the way; a Bodhisattva Mahasattva is also like this, in order to become a Dharma king (teacher of Dharma) and benefit all beings, the Bodhi-mind treasure leads the way. 'Good man! For example, among all the weapons used to eliminate enemies in the world, the bow and arrow are the most powerful; a Bodhisattva Mahasattva is also like this, among all the tools for aiding the path, the Bodhi-mind is the foremost, it can completely eliminate all enemies of afflictions, birth, and death. 'Good man! For example, among all the flowers that grow in water, the Utpala flower (blue lotus) is the most excellent, and among the flowers that grow on land, the Champaka flower (yellow flower) is the most excellent. The Bodhi-mind of a Bodhisattva Mahasattva is also like this, the embodiment of all-knowing wisdom is like the Utpala flower, and the great compassionate mind is like the Champaka flower.'
博迦華最為第一，能滅眾生業煩惱故。
「善男子！如諸乘中，船為第一，以行速疾，令身安樂，能達大海到于彼岸；菩薩摩訶薩亦復如是，于彼一切二乘之中，大菩提心而為第一，以能速疾運度眾生，令其安樂達彼岸故。
「善男子！譬如世間一切水中，雨水第一；菩薩摩訶薩亦復如是，于諸一切三昧水中，菩提之心而為第一，能生一切禪定解脫甘露味故。
「善男子！譬如鹽中，先陀婆鹽而為第一，能除諸病及能明眼；菩薩摩訶薩亦復如是，于其八萬四千法中，菩提之心而為最勝，以能除滅一切眾生惑業、重病生智明故。
「善男子！譬如乳中，牛乳第一，能除諸病，令人增壽；菩薩摩訶薩菩提之心亦復如是，于諸正法甘露味中，而為最勝，能除眾生諸煩惱病，及令菩薩慧命增故。
「善男子！此菩提心成就如是無量無邊，乃至不可說不可說具足圓滿殊勝功德，若有眾生髮阿耨多羅三藐三菩提心，則獲如是具足圓滿勝功德法。善男子！汝獲善利，具善名稱，汝今能發阿耨多羅三藐三菩提心求菩薩行，已得如是難行難集大功德故。」
大方廣佛華嚴經卷第三十六 大正藏第 10 冊 No. 0293 大方廣佛華嚴經
大方廣佛華嚴經卷第三十七
罽賓國
【現代漢語翻譯】 現代漢語譯本 博迦華（一種花名，象徵清凈）最為殊勝第一，因為它能滅除眾生的業力和煩惱。
『善男子！就像各種交通工具中，船最為殊勝第一，因為它行駛快速，能使身體安樂，並能到達大海的彼岸；菩薩摩訶薩（偉大的菩薩）也是如此，在一切二乘（聲聞乘和緣覺乘）之中，大菩提心（追求無上智慧的心）最為殊勝第一，因為它能快速運載度化眾生，使他們安樂地到達彼岸。
『善男子！譬如世間一切水中，雨水最為殊勝第一；菩薩摩訶薩也是如此，在一切三昧（禪定）之水中，菩提之心最為殊勝第一，因為它能產生一切禪定解脫的甘露美味。
『善男子！譬如鹽中，先陀婆鹽（一種鹽）最為殊勝第一，它能去除各種疾病並能明亮眼睛；菩薩摩訶薩也是如此，在八萬四千法門中，菩提之心最為殊勝，因為它能消除一切眾生的迷惑、業障和重病，並能生出智慧光明。
『善男子！譬如乳中，牛乳最為殊勝第一，它能去除各種疾病，使人增壽；菩薩摩訶薩的菩提之心也是如此，在各種正法甘露美味中，最為殊勝，它能去除眾生的一切煩惱疾病，並能使菩薩的智慧生命增長。
『善男子！這菩提心成就瞭如此無量無邊，乃至不可說不可說具足圓滿的殊勝功德，如果有眾生髮阿耨多羅三藐三菩提心（無上正等正覺之心），就能獲得如此具足圓滿的殊勝功德法。善男子！你獲得了善利，具有美好的名聲，你現在能發阿耨多羅三藐三菩提心，追求菩薩的修行，已經獲得瞭如此難以修行和積累的大功德。』
《大方廣佛華嚴經》卷第三十六 大正藏第 10 冊 No. 0293 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第三十七
罽賓國（古代西域國家）
【English Translation】 English version The Boka flower (a type of flower, symbolizing purity) is the most supreme and foremost, because it can extinguish the karmic hindrances and afflictions of sentient beings.
'Good man! Just as among all vehicles, a ship is the most supreme and foremost, because it travels quickly, brings comfort to the body, and can reach the other shore of the great ocean; so too is the Bodhisattva Mahasattva (great Bodhisattva). Among all the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), the great Bodhicitta (the mind of seeking supreme wisdom) is the most supreme and foremost, because it can swiftly transport and liberate sentient beings, enabling them to reach the other shore in peace.'
'Good man! Just as among all the waters in the world, rainwater is the most supreme and foremost; so too is the Bodhisattva Mahasattva. Among all the waters of Samadhi (meditative concentration), the Bodhicitta is the most supreme and foremost, because it can generate the nectarous taste of all meditative liberations.'
'Good man! Just as among salts, Sendhava salt (a type of salt) is the most supreme and foremost, it can remove various diseases and brighten the eyes; so too is the Bodhisattva Mahasattva. Among the eighty-four thousand Dharma gates, the Bodhicitta is the most supreme, because it can eliminate all the delusions, karmic obstacles, and severe illnesses of sentient beings, and generate the light of wisdom.'
'Good man! Just as among milks, cow's milk is the most supreme and foremost, it can remove various diseases and increase one's lifespan; so too is the Bodhicitta of the Bodhisattva Mahasattva. Among all the nectarous tastes of the true Dharma, it is the most supreme, it can remove all the afflictions and diseases of sentient beings, and increase the wisdom-life of the Bodhisattva.'
'Good man! This Bodhicitta achieves such immeasurable, boundless, and even inexpressible, complete, and perfect supreme merits. If any sentient being generates the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, right, and complete enlightenment), they will obtain such complete and perfect supreme meritorious Dharma. Good man! You have obtained good benefits and have a good reputation. You are now able to generate the Anuttara-samyak-sambodhi-citta, seeking the practice of a Bodhisattva, and have already obtained such great merits that are difficult to practice and accumulate.'
The Great Vaipulya Buddha Avatamsaka Sutra, Volume 36 Taisho Tripitaka Volume 10, No. 0293, The Great Vaipulya Buddha Avatamsaka Sutra
The Great Vaipulya Buddha Avatamsaka Sutra, Volume 37
Kashmir (an ancient country in the Western Regions)
三藏般若奉 詔譯入不思議解脫境界普賢行愿品
爾時，彌勒菩薩告善財童子言：「善男子！如汝所問，菩薩云何學菩薩行？修菩薩道？善男子！汝可入此毗盧遮那莊嚴藏大樓閣中，周遍觀察，則能了知一切菩薩學，菩薩行學已，能行圓滿成就無量功德。」
爾時，善財童子恭敬右繞彌勒菩薩摩訶薩已，而白之言：「唯愿大聖開樓閣門，令我得入。」
時，彌勒菩薩前詣毗盧遮那莊嚴藏樓閣，即以右手，彈指出聲，其門即開，命善財入。善財心喜，入已還閉，見其樓閣廣博無量，同於虛空；阿僧祇寶以為其地，阿僧祇宮殿、阿僧祇門闥、阿僧祇窗牖、阿僧祇階陛、阿僧祇欄楯、阿僧祇道路，皆七寶成；阿僧祇幡、阿僧祇幢、阿僧祇蓋、週迴間列；阿僧祇眾寶瓔珞、阿僧祇白真珠瓔珞、阿僧祇赤真珠瓔珞、阿僧祇師子珠瓔珞，處處垂下；阿僧祇半月、阿僧祇滿月、阿僧祇繒帶，以為嚴飾；阿僧祇師子幢網、阿僧祇摩尼網、阿僧祇妙金網、阿僧祇金線網，間錯莊嚴，羅覆其上；阿僧祇寶鐸、阿僧祇寶鈴，風動流音，其聲可愛；散阿僧祇天諸雜華，懸阿僧祇天寶鬘帶，嚴阿僧祇眾寶香爐，雨阿僧祇細妙金屑，懸阿僧祇寶鏡，然阿僧祇寶燈，布阿僧祇寶衣，列阿僧祇寶帳，持阿僧祇寶竿，設阿僧祇寶座，阿
【現代漢語翻譯】 現代漢語譯本 三藏般若奉詔翻譯的《不可思議解脫境界普賢行愿品》
當時，彌勒菩薩（Maitreya Bodhisattva，未來佛）告訴善財童子（Sudhana，求道者）說：『善男子！正如你所問，菩薩如何學習菩薩的修行？如何修持菩薩之道？善男子！你可以進入這毗盧遮那（Vairocana，光明遍照）莊嚴藏大樓閣中，四處觀察，就能瞭解一切菩薩的學修，學習菩薩的修行之後，就能圓滿成就無量的功德。』
當時，善財童子恭敬地右繞彌勒菩薩摩訶薩（Mahasattva，大菩薩）之後，對他說：『唯愿大聖打開樓閣的門，讓我能夠進入。』
這時，彌勒菩薩走到毗盧遮那莊嚴藏樓閣前，用右手彈指作聲，那門就打開了，讓善財童子進入。善財童子心中歡喜，進入之後門又關上了，他看到那樓閣廣闊無量，如同虛空一般；用無數的珍寶作為地面，無數的宮殿、無數的門、無數的窗戶、無數的臺階、無數的欄桿、無數的道路，都是用七寶構成；無數的旗旛、無數的寶幢、無數的寶蓋，周匝排列；無數的眾寶瓔珞、無數的白珍珠瓔珞、無數的紅珍珠瓔珞、無數的獅子珠瓔珞，處處垂掛；無數的半月形裝飾、無數的滿月形裝飾、無數的絲帶，用來裝飾；無數的獅子幢網、無數的摩尼寶網、無數的妙金網、無數的金線網，交錯裝飾，覆蓋其上；無數的寶鐸、無數的寶鈴，風吹動時發出悅耳的聲音；散佈著無數的天界各種鮮花，懸掛著無數的天寶花鬘，裝飾著無數的眾寶香爐，降下無數的細妙金屑，懸掛著無數的寶鏡，點燃著無數的寶燈，鋪設著無數的寶衣，排列著無數的寶帳，豎立著無數的寶竿，設定著無數的寶座，無數的……
【English Translation】 English version The Samadhi of the Inconceivable Liberation, Chapter on the Vows and Practices of Samantabhadra, translated under imperial decree by Tripitaka Prajna.
At that time, the Bodhisattva Maitreya (the future Buddha) said to the youth Sudhana (seeker of truth): 'Good man! As you have asked, how does a Bodhisattva learn the practices of a Bodhisattva? How does one cultivate the path of a Bodhisattva? Good man! You may enter this great pavilion of the Vairocana (the Illuminator) Treasury of Adornments, and observe all around. Then you will be able to understand all the Bodhisattva's learning and practices. Having learned the Bodhisattva's practices, you will be able to perfectly accomplish immeasurable merits.'
At that time, the youth Sudhana respectfully circumambulated the Bodhisattva Mahasattva (Great Being) Maitreya to the right, and then said to him: 'I beseech the Great Sage to open the door of the pavilion, so that I may enter.'
Then, the Bodhisattva Maitreya went before the pavilion of the Vairocana Treasury of Adornments, and with his right hand, snapped his fingers, and the door opened. He then instructed Sudhana to enter. Sudhana was delighted, and after entering, the door closed again. He saw that the pavilion was vast and immeasurable, like space itself; countless treasures formed the ground, countless palaces, countless doors, countless windows, countless steps, countless railings, countless roads, all made of the seven treasures; countless banners, countless standards, countless canopies, arranged all around; countless jeweled necklaces, countless white pearl necklaces, countless red pearl necklaces, countless lion pearl necklaces, hanging everywhere; countless crescent moon ornaments, countless full moon ornaments, countless silk ribbons, used as decorations; countless lion standard nets, countless mani jewel nets, countless wonderful golden nets, countless golden thread nets, interwoven and adorned, covering the top; countless jeweled bells, countless jeweled chimes, their sounds flowing with the wind, their sounds delightful; countless heavenly flowers scattered, countless heavenly jeweled garlands hanging, countless jeweled incense burners adorned, countless fine golden dust raining down, countless jeweled mirrors hanging, countless jeweled lamps lit, countless jeweled robes spread out, countless jeweled tents arranged, countless jeweled staffs held, countless jeweled seats set up, countless...
僧祇寶繒以敷座上；阿僧祇寶閻浮檀金童女像、阿僧祇雜寶諸形像、阿僧祇妙寶菩薩像，處處充遍，威德莊嚴；阿僧祇眾鳥出和雅音，令人愛樂，阿僧祇寶優缽羅華、阿僧祇寶波頭摩華、阿僧祇寶拘物頭華、阿僧祇寶芬陀利華，以為莊嚴；阿僧祇寶樹次第行列；阿僧祇寶芭蕉樹，微妙莊嚴；阿僧祇寶經行路，金繩界道；阿僧祇寶池香水盈滿；阿僧祇寶橋飛樑云構；阿僧祇寶地妙砌交映；阿僧祇摩尼寶，放大光明；阿僧祇眾妙音聲，贊大功德，有如是等無量阿僧祇諸莊嚴具，以為莊嚴。善財又見樓閣之中，具有無量百千樓閣，一一樓閣種種莊嚴，悉如上說，廣博嚴麗，皆同虛空，顯現分明，猶如形影，互相映徹，無有障礙，不相雜亂。善財童子於一處中，見一切處；一切諸處亦如是見。如是一切，盡無有餘，一一物中，見皆如是。
爾時，善財童子見毗盧遮那莊嚴藏樓閣之中，如是種種不可思議自在境界，生大愛敬，踴躍無量，身心柔軟，歡喜潤澤；離一切想，除一切障，滅一切惑，所見不忘，所聞能憶，所思不亂，入于無礙解脫法門；以無礙意，普運其心一切供養；以無礙眼，普見一切微細境界；以無礙身，遍於一切恭敬作禮；以彌勒菩薩威神力故，自見其身，遍在一切諸樓閣中，具見種種不可思議自在境界。
【現代漢語翻譯】 現代漢語譯本：用無數的珍寶絲綢鋪在座位上；無數的珍寶閻浮檀金（Jambudvipa gold，一種產自閻浮提的金子）童女像、無數的雜寶製成的各種形狀的雕像、無數的珍寶菩薩像，處處充滿，威嚴而莊重；無數的鳥兒發出和諧悅耳的聲音，令人喜愛，無數的珍寶優缽羅花（utpala，青蓮花）、無數的珍寶波頭摩花（padma，紅蓮花）、無數的珍寶拘物頭花（kumuda，白睡蓮）、無數的珍寶芬陀利花（pundarika，白蓮花），用來裝飾；無數的珍寶樹木依次排列；無數的珍寶芭蕉樹，精妙而莊嚴；無數的珍寶經行道路，用金繩劃分界限；無數的珍寶池塘里充滿了香水；無數的珍寶橋樑飛架，如同雲彩構成；無數的珍寶地面，精美的砌筑交相輝映；無數的摩尼寶珠，放出巨大的光明；無數的奇妙音聲，讚歎偉大的功德，有如此等等無數的莊嚴器具，用來裝飾。善財又看到樓閣之中，具有無數百千樓閣，每一座樓閣都以各種方式裝飾，都如上面所說，廣闊而華麗，都如同虛空一般，顯現得清清楚楚，猶如形影，互相映照，沒有障礙，不相混雜。善財童子在一個地方，看到所有的地方；所有的地方也像這樣被看到。像這樣的一切，完全沒有遺漏，每一件東西中，所見都是如此。 那時，善財童子看到毗盧遮那（Vairocana，佛的法身）莊嚴藏樓閣之中，如此種種不可思議的自在境界，生起極大的愛敬，歡喜踴躍，身心柔軟，歡喜而滋潤；遠離一切妄想，消除一切障礙，滅除一切迷惑，所見不會忘記，所聞能夠記住，所思不會混亂，進入無礙解脫的法門；以無礙的意念，普遍地運用他的心來做一切供養；以無礙的眼睛，普遍地看到一切微細的境界；以無礙的身體，遍及一切地方恭敬作禮；因為彌勒菩薩（Maitreya，未來佛）的威神力，自己看到自己的身體，遍在一切樓閣之中，完全看到種種不可思議的自在境界。
【English Translation】 English version: Countless precious silk fabrics were spread on the seats; countless Jambudvipa (Jambudvipa, the continent where we live) gold maiden statues, countless statues of various shapes made of mixed treasures, countless precious Bodhisattva statues, filled every place, majestic and solemn; countless birds emitted harmonious and pleasant sounds, making people love them, countless precious utpala (utpala, blue lotus) flowers, countless precious padma (padma, red lotus) flowers, countless precious kumuda (kumuda, white water lily) flowers, countless precious pundarika (pundarika, white lotus) flowers, were used for decoration; countless precious trees were arranged in order; countless precious banana trees, exquisite and solemn; countless precious walking paths, with gold ropes marking the boundaries; countless precious ponds filled with fragrant water; countless precious bridges flying like clouds; countless precious grounds, with exquisite masonry reflecting each other; countless mani jewels, emitting great light; countless wonderful sounds, praising great merits, there were such countless adornments, used for decoration. Sudhana also saw that within the pavilions, there were countless hundreds of thousands of pavilions, each pavilion decorated in various ways, all as described above, vast and magnificent, all like the void, appearing clearly, like shadows, reflecting each other, without obstruction, not mixed up. Sudhana saw all places in one place; all places were also seen in this way. All of this, without any remainder, in each thing, what was seen was like this. At that time, Sudhana saw in the Vairocana (Vairocana, the Dharmakaya Buddha) Adornment Treasury Pavilion, such various inconceivable and free realms, giving rise to great love and respect, leaping with joy, his body and mind softened, joyful and refreshed; he was free from all delusions, removed all obstacles, extinguished all confusions, what he saw he would not forget, what he heard he could remember, what he thought would not be confused, he entered the gate of unobstructed liberation; with an unobstructed mind, he universally used his mind to make all offerings; with unobstructed eyes, he universally saw all subtle realms; with an unobstructed body, he respectfully bowed in all places; because of the majestic power of Bodhisattva Maitreya (Maitreya, the future Buddha), he saw his own body, pervading all the pavilions, fully seeing all kinds of inconceivable and free realms.
所謂：或見彌勒菩薩初發無上菩提心時，如是名字、如是種族、如是善友之所開悟，令其種植如是善根、住如是壽在、如是劫值、如是佛處；于如是莊嚴剎土，修如是行，發如是愿。彼諸如來，如是眾會，如是壽量，經爾許時，親近供養，悉皆明見。或見彌勒最初證得慈心三昧，從是已來，號為慈氏；或見彌勒修習一切難行妙行，成滿一切諸波羅蜜；或見得忍，或見住地，或見莊嚴種種佛剎，或見受持一切佛教，為大法師，得無生忍；或見在於某時、某處、某如來所，受于無上菩提之記；或時見作轉輪聖王，普令眾生住十善道；或為護世，利樂眾生；或為釋天，訶責五欲；或為夜摩天王，為彼諸天贊不放逸；或為兜率天王，稱歎菩薩補處功德；或為化樂天王，為現菩薩變化莊嚴；或為他化自在天王，為說諸佛自在之法；或作魔王，說一切法皆悉無常；或為梵王，說諸禪定無量喜樂；或為阿修羅王，為其眾會說斷一切憍慢醉傲，入大智海，了法如幻；或復見處閻魔羅界，放大光明，救地獄苦；或見在於餓鬼之處，施諸飲食，濟彼飢渴；或見在於畜生之道種種方便，調伏眾生；或復見為護世天王眾會說法；或復見為忉利天王眾會說法；或復見為夜摩天王眾會說法；或復見為兜率天王眾會說法；或復見為化樂天王眾會說法；
【現代漢語翻譯】 現代漢語譯本：有人看到彌勒菩薩初發無上菩提心時，他的名字是這樣，種族是這樣，被這樣的善友所開悟，使他種下這樣的善根，壽命是這樣，在這樣的劫數中值遇佛陀，在這樣的佛陀處所；在這樣莊嚴的剎土，修行這樣的行為，發下這樣的願望。那些如來，這樣的集會，這樣的壽命，經過那麼長的時間，親近供養，都完全清楚地看見。有人看到彌勒最初證得慈心三昧（一種禪定），從那時起，被稱為慈氏（彌勒的別稱）；有人看到彌勒修習一切難以修行的微妙行為，圓滿一切波羅蜜（到達彼岸的方法）；有人看到他獲得忍（對真理的接受），有人看到他安住于菩薩的果位，有人看到他莊嚴種種佛剎（佛的凈土），有人看到他受持一切佛教，成為大法師，獲得無生忍（對法無生滅的領悟）；有人看到他在某個時間、某個地點、某個如來處，接受無上菩提的授記；有時看到他作為轉輪聖王，普遍使眾生安住於十善道；有時爲了護持世間，利益安樂眾生；有時作為釋提桓因（帝釋天），呵斥五欲；有時作為夜摩天王，為那些天人讚嘆不放逸；有時作為兜率天王，稱讚菩薩補處（候補佛）的功德；有時作為化樂天王，展現菩薩變化莊嚴；有時作為他化自在天王，宣說諸佛自在的法；有時作為魔王，宣說一切法都是無常的；有時作為梵天王，宣說諸禪定無量的喜樂；有時作為阿修羅王，為他的眷屬宣說斷除一切驕慢醉傲，進入大智慧海，了知法如幻；有時又看到他在閻魔羅界（地獄），放出大光明，救度地獄的痛苦；有時看到他在餓鬼之處，佈施各種飲食，救濟他們的飢渴；有時看到他在畜生道中用種種方便，調伏眾生；有時又看到他作為護世天王為大眾說法；有時又看到他作為忉利天王為大眾說法；有時又看到他作為夜摩天王為大眾說法；有時又看到他作為兜率天王為大眾說法；有時又看到他作為化樂天王為大眾說法； English version: Some see Maitreya Bodhisattva when he first generates the unsurpassed Bodhi mind, his name is such, his lineage is such, he is enlightened by such good friends, causing him to plant such good roots, his lifespan is such, in such a kalpa he encounters the Buddha, in such a Buddha's place; in such a adorned Buddha-land, he cultivates such practices, makes such vows. Those Tathagatas, such assemblies, such lifespans, after such a long time, closely attending and making offerings, all clearly see. Some see Maitreya first attaining the Samadhi of Loving-kindness, from then on, he is called Maitreya (the one of loving-kindness); some see Maitreya cultivating all difficult and wonderful practices, fulfilling all Paramitas (perfections); some see him attaining forbearance, some see him abiding in the Bodhisattva stage, some see him adorning various Buddha-lands, some see him upholding all the Buddha's teachings, becoming a great Dharma master, attaining the non-arising forbearance; some see him at a certain time, a certain place, at a certain Tathagata's place, receiving the prediction of unsurpassed Bodhi; sometimes see him as a Chakravartin King, universally causing sentient beings to abide in the ten virtuous paths; sometimes for the protection of the world, benefiting and bringing joy to sentient beings; sometimes as Shakra (Indra), rebuking the five desires; sometimes as the Yama King, praising non-negligence to those devas; sometimes as the Tushita King, extolling the merits of the Bodhisattva who is the successor to Buddhahood; sometimes as the Nirmanarati King, manifesting the Bodhisattva's transformations and adornments; sometimes as the Paranirmitavasavartin King, expounding the Buddhas' Dharma of freedom; sometimes acting as a Mara King, proclaiming that all dharmas are impermanent; sometimes as a Brahma King, expounding the immeasurable joy of all dhyanas; sometimes as an Asura King, for his assembly, expounding the cutting off of all arrogance and pride, entering the great ocean of wisdom, understanding that dharmas are like illusions; sometimes again seeing him in the realm of Yama, emitting great light, saving the suffering of hell; sometimes seeing him in the place of hungry ghosts, giving various foods and drinks, relieving their hunger and thirst; sometimes seeing him in the animal realm using various skillful means, taming sentient beings; sometimes again seeing him as a protector of the world, teaching the Dharma to the assembly; sometimes again seeing him as the Shakra King, teaching the Dharma to the assembly; sometimes again seeing him as the Yama King, teaching the Dharma to the assembly; sometimes again seeing him as the Tushita King, teaching the Dharma to the assembly; sometimes again seeing him as the Nirmanarati King, teaching the Dharma to the assembly;
【English Translation】 Some see Maitreya Bodhisattva when he first generates the unsurpassed Bodhi mind, his name is such, his lineage is such, he is enlightened by such good friends, causing him to plant such good roots, his lifespan is such, in such a kalpa he encounters the Buddha, in such a Buddha's place; in such a adorned Buddha-land, he cultivates such practices, makes such vows. Those Tathagatas, such assemblies, such lifespans, after such a long time, closely attending and making offerings, all clearly see. Some see Maitreya first attaining the Samadhi of Loving-kindness, from then on, he is called Maitreya (the one of loving-kindness); some see Maitreya cultivating all difficult and wonderful practices, fulfilling all Paramitas (perfections); some see him attaining forbearance, some see him abiding in the Bodhisattva stage, some see him adorning various Buddha-lands, some see him upholding all the Buddha's teachings, becoming a great Dharma master, attaining the non-arising forbearance; some see him at a certain time, a certain place, at a certain Tathagata's place, receiving the prediction of unsurpassed Bodhi; sometimes see him as a Chakravartin King, universally causing sentient beings to abide in the ten virtuous paths; sometimes for the protection of the world, benefiting and bringing joy to sentient beings; sometimes as Shakra (Indra), rebuking the five desires; sometimes as the Yama King, praising non-negligence to those devas; sometimes as the Tushita King, extolling the merits of the Bodhisattva who is the successor to Buddhahood; sometimes as the Nirmanarati King, manifesting the Bodhisattva's transformations and adornments; sometimes as the Paranirmitavasavartin King, expounding the Buddhas' Dharma of freedom; sometimes acting as a Mara King, proclaiming that all dharmas are impermanent; sometimes as a Brahma King, expounding the immeasurable joy of all dhyanas; sometimes as an Asura King, for his assembly, expounding the cutting off of all arrogance and pride, entering the great ocean of wisdom, understanding that dharmas are like illusions; sometimes again seeing him in the realm of Yama, emitting great light, saving the suffering of hell; sometimes seeing him in the place of hungry ghosts, giving various foods and drinks, relieving their hunger and thirst; sometimes seeing him in the animal realm using various skillful means, taming sentient beings; sometimes again seeing him as a protector of the world, teaching the Dharma to the assembly; sometimes again seeing him as the Shakra King, teaching the Dharma to the assembly; sometimes again seeing him as the Yama King, teaching the Dharma to the assembly; sometimes again seeing him as the Tushita King, teaching the Dharma to the assembly; sometimes again seeing him as the Nirmanarati King, teaching the Dharma to the assembly;
或復見為他化自在天王眾會說法；或復見為一切魔王眾會說法；或復見為大梵天王眾會說法；或復見為諸大龍王眾會說法；或復見為夜叉、羅剎王眾會說法；或復見為乾闥婆、緊那羅王眾會說法；或復見為阿修羅、陀那婆王眾會說法；或復見為迦樓羅、摩睺羅伽王眾會說法；或復見為其餘一切人、非人等眾會說法；或復見為一切聲聞眾會說法；或復見為一切獨覺眾會說法；或復見為初發心菩薩而演說法；或復見為修行迴向，乃至得忍住不退轉諸菩薩眾，而演說法；或復見為一生所繫，已受灌頂諸菩薩眾，而演說法；或見贊說菩薩初地，乃至十地所有一切最勝功德；或見贊說滿足一切諸波羅蜜；或見贊說入諸忍門；或見贊說諸大三昧門；或見贊說甚深解脫門；或見贊說諸禪三昧神通境界；或見贊說諸菩薩行，方便善巧；或見贊說種種出生諸大誓願；或見與諸同行菩薩；贊說世間資生工巧，於一切處談議種種最勝方便，調伏成熟一切眾生；或見彌勒與諸一生補處菩薩，贊說一切佛灌頂門；或見彌勒修行精進，于百千年身心無倦；或見彌勒經行、讀誦、書寫經卷，未嘗休息；或見彌勒種種方便，為眾說法；或見彌勒，入諸禪定，四無量心；或入遍處，及諸解脫；或入三昧，以方便力，現諸神變；或見一切諸菩薩眾，皆入種種
變化三昧，各于其身一一毛孔，出於一切變化身云；或見出現天眾身云；或見出現龍眾身云；或見出現夜叉、羅剎、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、釋梵、護世、轉輪聖王身云；或見出現小王、王子、大臣、官屬、長者、居士身云；或見出現聲聞、獨覺、菩薩身云；或見出現一切如來威德身云；或見出現一切眾生變化身云；或見出現一切妙音，贊諸菩薩種種法門。所謂：或見贊說發菩提心功德門；或見贊說施波羅蜜凈戒、安忍、精進、定慧、方便、願力、智波羅蜜功德門；或見贊說諸攝、諸禪、諸無量心，及諸三昧、三摩缽底、諸通、諸明、總持、辯才、諸諦、諸智、止觀、解脫、諸緣、諸依功德門；或見贊說念處、正勤、神足、根力、七菩提分、八聖道分、諸聲聞乘、諸獨覺乘、諸菩薩乘、諸地、諸忍、諸行、諸愿，如是一切諸功德門；或復于中，見諸如來種種集會，大眾圍繞。又，亦見彼一切如來生處、種姓、身形、壽命、剎劫、名號、道場、眾會、說法利益、教住久近，種種不同，悉皆明見。
爾時，善財童子又復于彼毗盧遮那莊嚴藏內諸樓閣中，見一樓閣，高廣殊麗，總攝諸閣一切莊嚴勝妙，於前最上無比，于中悉見三千大千世界，百億四天下、百億閻浮提、百億兜率陀天，一一皆有彌
【現代漢語翻譯】 現代漢語譯本 進入變化三昧時，每個毛孔都能顯現出各種變化的身形云；有時看見顯現天眾的身形云；有時看見顯現龍眾的身形云；有時看見顯現夜叉（Yaksha，一種守護神）、羅剎（Rakshasa，一種惡鬼）、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種金翅鳥神）、緊那羅（Kinnara，一種半人半鳥的樂神）、摩睺羅伽（Mahoraga，一種大蟒神）、釋梵（Shakra and Brahma，帝釋天和梵天）、護世（Lokapala，守護世界的諸神）、轉輪聖王（Chakravartin，統治世界的理想君主）的身形云；有時看見顯現小王、王子、大臣、官屬、長者、居士的身形云；有時看見顯現聲聞（Shravaka，聽聞佛法而修行的人）、獨覺（Pratyekabuddha，獨自覺悟的人）、菩薩（Bodhisattva，追求覺悟的修行者）的身形云；有時看見顯現一切如來（Tathagata，佛的稱號）的威德身形云；有時看見顯現一切眾生的變化身形云；有時看見顯現一切美妙的聲音，讚歎諸菩薩的種種法門。所謂：有時看見贊說發菩提心（Bodhi-citta，覺悟之心）的功德門；有時看見贊說佈施波羅蜜（Dana-paramita，佈施的完美）、凈戒（Shila，戒律）、安忍（Kshanti，忍辱）、精進（Virya，努力）、禪定（Dhyana，禪定）、智慧（Prajna，智慧）、方便（Upaya，善巧的方法）、願力（Pranidhana，誓願）、智波羅蜜（Jnana-paramita，智慧的完美）的功德門；有時看見贊說諸攝（Samgraha，四攝法）、諸禪（Dhyana，禪定）、諸無量心（Apramana，四無量心），以及諸三昧（Samadhi，禪定）、三摩缽底（Samapatti，等至）、諸通（Abhijnana，神通）、諸明（Vidya，明）、總持（Dharani，總持）、辯才（Pratibhana，辯才）、諸諦（Satya，四諦）、諸智（Jnana，智慧）、止觀（Shamatha-vipashyana，止和觀）、解脫（Moksha，解脫）、諸緣（Pratyaya，因緣）、諸依（Nishraya，所依）的功德門；有時看見贊說念處（Smrtyupasthana，四念處）、正勤（Samyakpradhana，四正勤）、神足（Rddhipada，四神足）、根力（Indriya-bala，五根五力）、七菩提分（Sapta-bodhyanga，七覺支）、八聖道分（Aryastangika-marga，八正道）、諸聲聞乘（Shravakayana，聲聞乘）、諸獨覺乘（Pratyekabuddhayana，獨覺乘）、諸菩薩乘（Bodhisattvayana，菩薩乘）、諸地（Bhumi，菩薩的修行階段）、諸忍（Kshanti，忍）、諸行（Carya，修行）、諸愿（Pranidhana，愿），像這樣一切的功德門；有時又在其中，看見諸如來種種**（威儀），大眾圍繞。並且，也看見那些一切如來的出生地、種姓、身形、壽命、剎劫（Kalpa，劫）、名號、道場、眾會、說法利益、教法住世的長短，種種不同，都清楚地看見。 當時，善財童子又在那毗盧遮那（Vairocana，佛的法身）莊嚴藏內的各個樓閣中，看見一座樓閣，高大寬廣，非常華麗，總攝了所有樓閣的一切莊嚴殊勝之處，在最前面最為殊勝無比，在其中完全看見三千大千世界，百億四天下、百億閻浮提（Jambudvipa，我們所居住的南贍部洲）、百億兜率陀天（Tushita，欲界天之一），每一個都有彌勒菩薩（Maitreya，未來佛）
【English Translation】 English version Entering the Samadhi of Transformation, from each pore of his body, clouds of all kinds of transformed bodies emerge; sometimes one sees clouds of heavenly beings appearing; sometimes one sees clouds of dragons appearing; sometimes one sees clouds of Yakshas (a type of guardian deity), Rakshasas (a type of demon), Gandharvas (celestial musicians), Asuras (a type of warring deity), Garudas (a mythical bird), Kinnaras (a mythical half-human, half-bird musician), Mahoragas (a type of great serpent deity), Shakra and Brahma (the gods Indra and Brahma), Lokapalas (world protectors), and Chakravartins (ideal universal rulers) appearing; sometimes one sees clouds of minor kings, princes, ministers, officials, elders, and householders appearing; sometimes one sees clouds of Shravakas (disciples who hear the teachings), Pratyekabuddhas (solitary realizers), and Bodhisattvas (enlightenment seekers) appearing; sometimes one sees clouds of the majestic bodies of all Tathagatas (Buddhas) appearing; sometimes one sees clouds of all sentient beings' transformed bodies appearing; sometimes one sees all kinds of wonderful sounds appearing, praising the various Dharma gates of the Bodhisattvas. Namely: sometimes one sees praises of the merit of generating Bodhicitta (the mind of enlightenment); sometimes one sees praises of the merit of Dana-paramita (perfection of giving), Shila (morality), Kshanti (patience), Virya (effort), Dhyana (meditation), Prajna (wisdom), Upaya (skillful means), Pranidhana (vow), and Jnana-paramita (perfection of wisdom); sometimes one sees praises of the Samgrahas (four means of gathering), Dhyanas (meditations), Apramanas (four immeasurables), as well as Samadhis (meditative absorptions), Samapattis (attainments), Abhijanas (superknowledges), Vidyas (knowledges), Dharanis (mantras), Pratibhanas (eloquence), Satyas (four noble truths), Jnanas (wisdoms), Shamatha-vipashyanas (calm abiding and insight), Mokshas (liberations), Pratyayas (conditions), and Nishrayas (supports); sometimes one sees praises of the Smrtyupasthanas (four foundations of mindfulness), Samyakpradhanas (four right exertions), Rddhipadas (four bases of psychic power), Indriya-balas (five faculties and five powers), Sapta-bodhyangas (seven factors of enlightenment), Aryastangika-marga (eightfold noble path), Shravakayana (vehicle of disciples), Pratyekabuddhayana (vehicle of solitary realizers), Bodhisattvayana (vehicle of Bodhisattvas), Bhumis (stages of Bodhisattva path), Kshantis (patience), Caryas (practices), and Pranidhanas (vows), all such merit gates; and sometimes within them, one sees all the Tathagatas in various **(dignified manners), surrounded by great assemblies. Moreover, one also sees the birthplaces, lineages, forms, lifespans, kalpas (eons), names, Bodhimandas (places of enlightenment), assemblies, Dharma teachings, and the duration of the teachings of all those Tathagatas, all different, all clearly seen. At that time, Sudhana also saw, within the various pavilions in the Vairocana (the cosmic Buddha) Adornment Treasury, a pavilion, tall and vast, extraordinarily magnificent, encompassing all the sublime adornments of all the pavilions, being the most supreme and incomparable at the forefront, within which he completely saw the three thousand great thousand worlds, a hundred billion four continents, a hundred billion Jambudvipas (the continent where we live), a hundred billion Tushita heavens (one of the heavens in the desire realm), each of which had Maitreya Bodhisattva (the future Buddha)
勒菩薩蓮華藏中降神誕生，釋梵天王，捧持頂戴，遊行七步，觀察十方大師子吼，現為童子，居處宮殿，遊戲園苑，為一切智，逾城出家，現諸苦行，示受乳糜，往詣道場，降伏諸魔，成等正覺。觀菩提樹梵王，勸請轉正法輪，昇天宮殿，而演說法，劫數壽量，眾會莊嚴，所凈佛剎，所修行愿，所現威德，所起方便，教化成熟一切眾生，分佈舍利住持遺教，皆悉不同。
爾時，善財自見其身在彼一切諸如來所，承事供養；亦見於彼一切眾會大道場中，所有佛事憶持不忘，加持力故，通達無礙，精進勤求，安住智地。復聞一切諸樓閣內，寶網鈴鐸，及諸樂器，皆悉演暢不可思議微妙法音，說種種法。所謂：或說菩薩發菩提心，或說修行波羅蜜行，或說諸愿，或說諸地，或說神通心自在行，或說恭敬供養如來，或說莊嚴諸佛剎土，或說諸佛說法差別，如上所說一切佛法，悉聞其音，敷暢辨了。又聞某處、某世界中有某菩薩，聞某法門，某善知識之所勸導發菩提心，令修妙行。于某劫、某剎、某如來所、某眾會中，聞某如來如是功德，發如是心，起如是愿種，于如是廣大善根，經若干劫，修菩薩行，于爾許時，當得成佛，如是名號，如是壽量，如是國土，一切功德具足莊嚴，滿如是愿，能以如是最勝方便，教化調伏如
【現代漢語翻譯】 現代漢語譯本：菩薩在蓮花藏世界中降生，釋梵天王（帝釋天和梵天）捧持頂戴，行走七步，觀察十方，如雄獅般吼叫，顯現為童子，居住在宮殿中，在園林中嬉戲，爲了獲得一切智慧，逾越城墻出家，示現各種苦行，接受乳糜供養，前往菩提道場，降伏各種魔障，成就無上正等正覺。觀察菩提樹，梵天勸請轉動正法輪，升入天宮，演說佛法，劫數的壽命長短，眾會的莊嚴，所清凈的佛剎，所修行的願望，所顯現的威德，所發起的方便，教化成熟一切眾生，分佈舍利住持遺教，這一切都各不相同。 當時，善財童子自己看到他的身體在一切諸如來所在之處，承事供養；也看到在一切眾會的大道場中，所有的佛事都憶持不忘，因為加持力的緣故，通達無礙，精進勤求，安住在智慧之地。又聽到一切樓閣內，寶網鈴鐸，以及各種樂器，都演奏出不可思議的微妙法音，宣說種種佛法。例如：或者宣說菩薩發菩提心，或者宣說修行波羅蜜行，或者宣說各種願望，或者宣說各種菩薩的階位，或者宣說神通心自在的修行，或者宣說恭敬供養如來，或者宣說莊嚴諸佛剎土，或者宣說諸佛說法的差別，如上所說的一切佛法，都聽到其聲音，清晰明瞭地闡述。又聽到某處、某世界中有某菩薩，聽聞某法門，在某善知識的勸導下發菩提心，從而修行妙行。在某劫、某剎、某如來處、某眾會中，聽聞某如來如此功德，發起如此心願，種下如此願望的種子，在如此廣大的善根中，經過若干劫，修行菩薩行，在如此長的時間后，將成就佛果，名號如此，壽命如此，國土如此，一切功德具足莊嚴，圓滿如此願望，能夠以如此最殊勝的方便，教化調伏如
【English Translation】 English version: The Bodhisattva descended and was born in the Lotus Treasury World, with Śakra (Indra) and Brahmā holding and carrying him on their heads. He took seven steps, observed the ten directions, roared like a great lion, manifested as a child, resided in palaces, played in gardens, and for the sake of attaining all wisdom, he left home, transcending the city walls. He demonstrated various ascetic practices, accepted milk porridge, went to the Bodhi-mandala, subdued all demons, and attained Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment). Observing the Bodhi tree, Brahmā requested him to turn the Dharma wheel. He ascended to the heavenly palaces and expounded the Dharma. The duration of kalpas, the splendor of the assemblies, the purified Buddha-lands, the vows practiced, the manifested majestic power, the skillful means employed, the maturation of all sentient beings, the distribution of relics to uphold the teachings—all these are different. At that time, Sudhana saw himself in the presence of all the Tathāgatas, serving and making offerings. He also saw that in the great assembly halls of all the gatherings, all the Buddha-activities were remembered without forgetting. Through the power of blessings, he attained unobstructed understanding, diligently sought, and dwelled in the ground of wisdom. He also heard that within all the pavilions, the jeweled nets, bells, and various musical instruments all played inconceivable, subtle Dharma sounds, expounding various teachings. For example, some expounded the Bodhisattva's generation of Bodhicitta (the aspiration for enlightenment), some expounded the practice of the Pāramitās (perfections), some expounded various vows, some expounded the various Bodhisattva stages, some expounded the practice of supernatural powers and the freedom of mind, some expounded reverently making offerings to the Tathāgatas, some expounded the adornment of the Buddha-lands, and some expounded the differences in the Buddhas' teachings. All the Buddha-Dharma mentioned above was heard, clearly and distinctly articulated. He also heard that in a certain place, in a certain world, there was a certain Bodhisattva who heard a certain Dharma teaching, and under the guidance of a certain Kalyāṇa-mitra (spiritual friend), generated Bodhicitta, and thus practiced wondrous conduct. In a certain kalpa, in a certain kṣetra (Buddha-field), in the presence of a certain Tathāgata, in a certain assembly, he heard of the merits of that Tathāgata, generated such an aspiration, planted the seeds of such a vow, and in such vast roots of goodness, after several kalpas, practiced the Bodhisattva path. After such a long time, he would attain Buddhahood, with such a name, such a lifespan, such a land, all merits fully adorned, fulfilling such a vow, and being able to use such supreme skillful means to teach and subdue such
是眾生、如是聲聞、菩薩眾會。佛涅槃后，正法住世，經爾許劫，利益如是無量眾生。或聞某處、某世界中，有某菩薩廣修佈施波羅蜜行，難捨能捨，如是凈戒、忍辱、精進、禪定、智慧，修習如是諸波羅蜜；或聞某處、某世界中，有某菩薩為求法故，棄捨王位，及諸珍寶、妻子、眷屬、頭目、手足、一切身份，皆無所吝；或聞某處、某世界中，有某菩薩守護如來所說正法，為大法師，廣行法施，高建法幢，吹大法螺，擊大法鼓，雨大法雨，造佛塔廟，作佛形像，種種莊嚴，一一殊麗，施諸眾生一切樂具；或聞某處、某世界中，有某如來於某劫中，成正等覺，如是國土、如是眾會、如是壽量，說如是法、滿如是愿、教化如是無量眾生，現前覺悟無上菩提。
善財童子聞如是等不可思議微妙法音，身心歡喜、柔軟悅澤，即得無量諸總持門；即得無量諸辯才門、諸禪、諸忍、諸大行愿、諸波羅蜜、諸通、諸明，及諸解脫、諸三昧門。又見一切諸寶鏡中，出生無量種種形像，所謂：或見諸佛眾會道場；或見菩薩眾會道場；或見聲聞眾會道場；或見獨覺眾會道場；或見清凈世界；或見不凈世界；或見凈不凈世界；或見不凈凈世界；或見有佛世界；或見無佛世界；或見小世界；或見中世界；或見大世界；或見微細世界；或
【現代漢語翻譯】 現代漢語譯本：這些是眾生、像這樣的聲聞（shravaka，指聽聞佛陀教誨而修行的人）、菩薩（bodhisattva，指發願要成就佛果的修行者）的聚會。佛陀涅槃（nirvana，指佛陀的最終解脫）后，正法（dharma，指佛陀的教導）住世，經過如此漫長的劫數，利益像這樣無量的眾生。或者聽到在某個地方、某個世界中，有某位菩薩廣泛地修習佈施波羅蜜（dāna pāramitā，指佈施的完美），難以捨棄的也能捨棄，像這樣清凈地持戒（śīla，指道德行為）、忍辱（kṣānti，指忍耐）、精進（vīrya，指努力）、禪定（dhyāna，指冥想）、智慧（prajñā，指洞察力），修習像這樣的各種波羅蜜；或者聽到在某個地方、某個世界中，有某位菩薩爲了求法（dharma，指佛法）的緣故，捨棄王位，以及各種珍寶、妻子、眷屬、頭目、手足、一切身體部分，都毫不吝惜；或者聽到在某個地方、某個世界中，有某位菩薩守護如來（tathāgata，指佛陀）所說的正法，作為大法師，廣泛地進行法施（dharma-dāna，指佛法的佈施），高高地建立法幢（dharma-dhvaja，指佛法的旗幟），吹大法螺（dharma-śaṅkha，指佛法的法螺），擊大法鼓（dharma-dundubhi，指佛法的鼓），降下大法雨（dharma-megha，指佛法的雨露），建造佛塔廟，製作佛像，各種各樣的莊嚴，一一都非常殊勝美麗，施予眾生一切快樂的器具；或者聽到在某個地方、某個世界中，有某位如來在某個劫中，成就正等正覺（samyak-saṃbodhi，指完全的覺悟），像這樣的國土、像這樣的聚會、像這樣的壽命長度，宣說像這樣的法、滿足像這樣的願望、教化像這樣無量的眾生，當下覺悟無上菩提（anuttarā-samyak-saṃbodhi，指最高的覺悟）。 善財童子（Sudhana，佛教故事中的求道者）聽到像這樣不可思議的微妙法音，身心歡喜、柔軟舒適，立即獲得無量各種總持門（dhāraṇī，指記憶和保持教義的能力）；立即獲得無量各種辯才門（pratibhāna，指雄辯的能力）、各種禪定、各種忍辱、各種大行愿（praṇidhāna，指偉大的誓願）、各種波羅蜜、各種神通（abhijñā，指超自然能力）、各種明（vidyā，指智慧）、以及各種解脫（vimokṣa，指從束縛中解脫）、各種三昧門（samādhi，指專注的狀態）。又見到一切各種寶鏡中，出生無量種種形像，所謂：或者見到諸佛的聚會道場；或者見到菩薩的聚會道場；或者見到聲聞的聚會道場；或者見到獨覺（pratyekabuddha，指獨自覺悟的人）的聚會道場；或者見到清凈的世界；或者見到不清凈的世界；或者見到清凈與不清凈的世界；或者見到不清凈與清凈的世界；或者見到有佛的世界；或者見到沒有佛的世界；或者見到小的世界；或者見到中等的世界；或者見到大的世界；或者見到微小的世界；或者
【English Translation】 English version: These are the assemblies of sentient beings, such as shravakas (those who practice by hearing the Buddha's teachings), and bodhisattvas (those who aspire to Buddhahood). After the Buddha's nirvana (the final liberation of the Buddha), the Dharma (the Buddha's teachings) remains in the world, for countless kalpas (eons), benefiting immeasurable beings like these. Or hearing that in a certain place, in a certain world, there is a certain bodhisattva extensively practicing the perfection of giving (dāna pāramitā), able to give what is difficult to give, thus purely observing precepts (śīla), patience (kṣānti), diligence (vīrya), meditation (dhyāna), and wisdom (prajñā), practicing such perfections; or hearing that in a certain place, in a certain world, there is a certain bodhisattva who, for the sake of seeking the Dharma, abandons his kingship, as well as all treasures, wife, family, head, hands, feet, and all parts of his body, without any reluctance; or hearing that in a certain place, in a certain world, there is a certain bodhisattva who protects the true Dharma spoken by the Tathagata (the Buddha), acting as a great Dharma teacher, widely practicing Dharma giving (dharma-dāna), raising high the Dharma banner (dharma-dhvaja), blowing the Dharma conch (dharma-śaṅkha), beating the Dharma drum (dharma-dundubhi), raining down the Dharma rain (dharma-megha), building stupas and temples, making Buddha images, with various adornments, each one being exceptionally beautiful, giving all beings all kinds of joyful things; or hearing that in a certain place, in a certain world, there is a certain Tathagata who, in a certain kalpa, attains perfect enlightenment (samyak-saṃbodhi), with such a land, such an assembly, such a lifespan, speaking such a Dharma, fulfilling such vows, teaching such immeasurable beings, and directly awakening to unsurpassed Bodhi (anuttarā-samyak-saṃbodhi). Sudhana (a seeker of the path in Buddhist stories), hearing such inconceivable and subtle Dharma sounds, his body and mind became joyful, soft, and comfortable, and he immediately obtained immeasurable dhāraṇī gates (the ability to remember and retain teachings); he immediately obtained immeasurable gates of eloquence (pratibhāna), various meditations, various patiences, various great vows (praṇidhāna), various perfections, various supernormal powers (abhijñā), various wisdoms (vidyā), as well as various liberations (vimokṣa), and various samādhi gates (states of concentration). He also saw in all kinds of precious mirrors, immeasurable forms arising, namely: or seeing the assembly places of Buddhas; or seeing the assembly places of bodhisattvas; or seeing the assembly places of shravakas; or seeing the assembly places of pratyekabuddhas (those who attain enlightenment on their own); or seeing pure worlds; or seeing impure worlds; or seeing worlds that are both pure and impure; or seeing worlds that are both impure and pure; or seeing worlds with Buddhas; or seeing worlds without Buddhas; or seeing small worlds; or seeing medium worlds; or seeing large worlds; or seeing minute worlds; or
見廣大世界；或見因陀羅網世界；或見覆世界；或見仰世界；或見側世界；或見平坦世界；或見地獄、畜生、餓鬼所住世界；或見天人充滿世界；于如是等諸世界中，見有無數大菩薩眾，或行、或坐，作諸事業；或見修禪；或習智慧；或起大悲憐愍眾生；或造諸論，利益世間；或教弟子；或自受持；或書、或誦、或問、或答，三時懺悔，迴向發願。
又見一切諸寶柱中，放摩尼王大光明網，或青、或黃、或赤、或白、或玻璃色、或水精色、或帝青色、或虹霓色、或閻浮檀妙真金色、或作一切諸光明色。又復見彼閻浮檀金諸童女像及眾寶像，或執華云；或執衣云；或執幢幡；或執鬘蓋；或持種種涂香、末香；或持上妙摩尼寶網；或垂金鎖；或掛瓔珞；或舉其臂，捧莊嚴具；或低其首，垂摩尼冠，曲躬瞻仰，目不暫舍，合掌而住。又見於彼真珠瓔珞，常出香水，具八功德，流注無窮。琉璃瓔珞，百千光明，同時照耀，幢幡網蓋如是等物，一切皆以摩尼王藏，眾寶莊嚴，令人樂見。
又復見彼種種華池，優缽羅華、波頭摩華、拘物頭華、芬陀利華，各各生於無量諸華，或大一手、或長一肘；或復縱廣量如車輪，一一華中，皆悉示現種種色像，以為嚴飾。所謂：男色像、女色像、童男色像、童女色像、釋梵、護世
【現代漢語翻譯】 現代漢語譯本：看見廣闊的世界；或者看見因陀羅網（Indra's net，一種比喻，指宇宙中相互關聯的無限網路）般的世界；或者看見覆（覆蓋）的世界；或者看見仰（向上）的世界；或者看見側（傾斜）的世界；或者看見平坦的世界；或者看見地獄、畜生、餓鬼所居住的世界；或者看見天人充滿的世界；在這些世界中，看見無數的大菩薩眾，有的行走，有的坐著，做著各種事業；有的在修習禪定；有的在學習智慧；有的生起大悲心憐憫眾生；有的在撰寫論著，利益世間；有的在教導弟子；有的在自我修行；有的在書寫，有的在誦讀，有的在提問，有的在回答，早中晚三次懺悔，迴向發願。 又看見一切寶柱中，放出摩尼王（Mani king，一種珍貴的寶石）的大光明網，有青色、黃色、紅色、白色、玻璃色、水晶色、帝青色、虹霓色、閻浮檀（Jambudvipa，一種金色）妙真金色，或者呈現一切光明色彩。又看見那些閻浮檀金的童女像和各種寶像，有的拿著花云；有的拿著衣云；有的拿著幢幡；有的拿著花鬘寶蓋；有的拿著各種涂香、末香；有的拿著上妙的摩尼寶網；有的垂著金鎖；有的掛著瓔珞；有的舉起手臂，捧著莊嚴的器具；有的低下頭，垂著摩尼寶冠，彎著身子瞻仰，眼睛片刻不離，合掌而立。又看見那些真珠瓔珞，常常流出香水，具有八種功德，流淌不絕。琉璃瓔珞，發出百千光明，同時照耀，幢幡網蓋等物，一切都用摩尼王藏，各種珍寶裝飾，令人喜悅。 又看見各種各樣的蓮花池，優缽羅華（Utpala，青蓮花）、波頭摩華（Padma，紅蓮花）、拘物頭華（Kumuda，白蓮花）、芬陀利華（Pundarika，白蓮花），每一種都生長出無量蓮花，有的像一手大小，有的像一肘長；有的縱橫像車輪一樣大，每一朵蓮花中，都顯現出各種各樣的色彩和形象，作為裝飾。這些形象包括：男人的形象、女人的形象、童男的形象、童女的形象、釋梵（Shakra and Brahma，佛教中的天神）、護世（Lokapala，守護世界的諸神）
【English Translation】 English version: Seeing vast worlds; or seeing worlds like Indra's net (a metaphor for the interconnectedness of all things); or seeing worlds that are covered; or seeing worlds that are upright; or seeing worlds that are tilted; or seeing flat worlds; or seeing worlds inhabited by hell beings, animals, and hungry ghosts; or seeing worlds filled with gods and humans; in these worlds, seeing countless great Bodhisattvas, some walking, some sitting, engaged in various activities; some practicing meditation; some studying wisdom; some arising with great compassion and pity for sentient beings; some writing treatises to benefit the world; some teaching disciples; some practicing self-cultivation; some writing, some reciting, some asking, some answering, repenting three times a day, dedicating merit and making vows. Also seeing in all the jeweled pillars, the great light net of the Mani king (a precious gem) emitting light, some blue, some yellow, some red, some white, some crystal-like, some aquamarine, some lapis lazuli, some rainbow-colored, some Jambudvipa (a golden color) pure gold, or displaying all colors of light. Also seeing those Jambudvipa gold maiden statues and various jeweled statues, some holding flower clouds; some holding clothing clouds; some holding banners; some holding flower garlands and canopies; some holding various fragrant ointments and powders; some holding supreme Mani jeweled nets; some hanging golden locks; some wearing necklaces; some raising their arms, holding decorative objects; some lowering their heads, wearing Mani crowns, bowing and gazing, their eyes not leaving for a moment, standing with palms together. Also seeing those pearl necklaces, constantly emitting fragrant water, possessing eight merits, flowing endlessly. Lapis lazuli necklaces, emitting hundreds and thousands of lights, shining simultaneously, banners, nets, canopies, and other such things, all adorned with the Mani king's treasury, various jewels, pleasing to the eye. Also seeing various lotus ponds, with Utpala (blue lotus), Padma (red lotus), Kumuda (white lotus), and Pundarika (white lotus) flowers, each growing countless flowers, some the size of a hand, some the length of an elbow; some as large as a chariot wheel in width and length, in each flower, various colors and forms are displayed as decorations. These forms include: the forms of men, the forms of women, the forms of boys, the forms of girls, Shakra and Brahma (gods in Buddhism), Lokapala (guardian deities of the world).
、天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、聲聞、獨覺，及諸菩薩，如是一切眾妙色像，皆悉合掌，曲躬禮敬。亦見如來，結跏趺坐，三十二相莊嚴其身。
又復見彼凈琉璃地，一一步間，現不思議種種色像。所謂：世界色像、菩薩色像、如來色像，及諸樓閣莊嚴色像。又于寶樹枝葉華果一一事中，悉見種種半身色像。所謂：佛半身色像、菩薩半身色像，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、釋梵、護世、轉輪聖王、小王、王子、大臣、官長、長者、居士、童男、童女，及以四眾半身色像。其諸色像，或執華鬘；或執瓔珞；或執一切諸莊嚴具；或有曲躬合掌禮敬，一心瞻仰，目不暫舍；或有讚歎；或入三昧，其身悉以相好莊嚴，普放種種諸色光明。所謂：金色光明、銀色光明、珊瑚色光明、兜沙羅金色光明、帝青色光明、毗盧遮那摩尼王寶色光明、一切眾寶色光明、薝蔔迦華光明，從於自身三十二相，出如是等一切光明。又見於彼一切樓閣半月像中，出阿僧祇日月星宿種種光明，普照十方。又見一切諸妙樓閣，種種宮殿，眾寶垣墻週迴四壁，種種寶色，一一步內，一切眾寶，以為莊嚴，一一寶中，皆現彌勒曩劫修行菩薩道時，或施頭目、或施手足、唇舌、牙齒、耳
【現代漢語翻譯】 現代漢語譯本：天（deva）、龍（nāga）、夜叉（yakṣa）、乾闥婆（gandharva）、阿修羅（asura）、迦樓羅（garuḍa）、緊那羅（kiṃnara）、摩睺羅伽（mahoraga）、聲聞（śrāvaka）、獨覺（pratyekabuddha），以及諸菩薩，所有這些美妙的形象，都雙手合十，彎腰行禮。也見到如來，結跏趺坐，以三十二相莊嚴其身。 又見到那清凈的琉璃地上，每一步之間，都顯現不可思議的種種形象。所謂：世界形象、菩薩形象、如來形象，以及各種樓閣莊嚴的形象。又在寶樹的枝葉花果的每一處，都見到種種半身形象。所謂：佛半身形象、菩薩半身形象，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、釋梵（śakra and brahma）、護世（lokapāla）、轉輪聖王（cakravartin）、小王、王子、大臣、官長、長者、居士、童男、童女，以及四眾的半身形象。這些形象，有的拿著花鬘；有的拿著瓔珞；有的拿著一切莊嚴的器具；有的彎腰合掌行禮，一心瞻仰，目光不曾離開；有的在讚歎；有的進入三昧，他們的身體都以相好莊嚴，普遍放出種種顏色的光明。所謂：金色光明、銀色光明、珊瑚色光明、兜沙羅金色光明、帝青色光明、毗盧遮那摩尼王寶色光明、一切眾寶色光明、薝蔔迦花光明，從自身的三十二相中，發出這樣的一切光明。又見到在那一切樓閣的半月形像中，發出阿僧祇（asaṃkhya）日月星宿的種種光明，普遍照耀十方。又見到一切美妙的樓閣，各種宮殿，眾寶的墻壁環繞四周，各種寶色，每一步之內，都用一切眾寶來莊嚴，每一件寶物中，都顯現彌勒（maitreya）在過去劫修行菩薩道時，或者佈施頭目、或者佈施手足、唇舌、牙齒、耳朵
【English Translation】 English version: Devas (deva), Nāgas (nāga), Yakṣas (yakṣa), Gandharvas (gandharva), Asuras (asura), Garuḍas (garuḍa), Kiṃnaras (kiṃnara), Mahoragas (mahoraga), Śrāvakas (śrāvaka), Pratyekabuddhas (pratyekabuddha), and all the Bodhisattvas, all these wonderful forms, with their palms joined together, bowed in reverence. They also saw the Tathāgata, sitting in the lotus position, his body adorned with the thirty-two marks. Furthermore, they saw on that pure lapis lazuli ground, at every step, various inconceivable forms manifested. These included: forms of worlds, forms of Bodhisattvas, forms of Tathāgatas, and forms of various adorned pavilions. Also, in each and every part of the branches, leaves, flowers, and fruits of the jeweled trees, they saw various half-body forms. These included: half-body forms of Buddhas, half-body forms of Bodhisattvas, Devas, Nāgas, Yakṣas, Gandharvas, Asuras, Garuḍas, Kiṃnaras, Mahoragas, Śakra and Brahma (śakra and brahma), Lokapālas (lokapāla), Cakravartins (cakravartin), minor kings, princes, ministers, officials, elders, lay practitioners, young boys, young girls, and half-body forms of the four assemblies. Some of these forms held flower garlands; some held necklaces; some held all kinds of adornments; some bowed with palms joined, gazing intently, their eyes never leaving; some were praising; some were entering samadhi, their bodies all adorned with auspicious marks, universally emitting various colors of light. These included: golden light, silver light, coral light, light of the color of the finest gold, sapphire light, light of the Vairocana Mani King jewel, light of all precious jewels, light of the Champaka flower, emanating from the thirty-two marks of their own bodies, all such lights. They also saw in the half-moon shapes of all the pavilions, countless (asaṃkhya) lights of suns, moons, and stars, shining universally in all directions. They also saw all the wonderful pavilions, various palaces, walls of various jewels surrounding them, various precious colors, within each step, all adorned with all kinds of jewels, and in each jewel, they saw Maitreya (maitreya) in past kalpas, practicing the Bodhisattva path, sometimes giving his head and eyes, sometimes giving his hands and feet, lips, tongue, teeth, and ears.
鼻、血肉、面板、骨髓，乃至爪發，如是一切，悉皆能捨；妻妾、男女、奴婢、僕使、妓侍、采女、一切眷屬、城邑、聚落、宮殿、園林；或閻浮提，或四天下，種種富樂、尊貴、自在、大小王位；或諸資具，隨時飲食，上妙床敷憩息之處；或妙寶器；或駟馬車，隨其所須盡皆施與。處牢獄中，種種困厄，令得出離，身被繫縛，臨刑戮者，使其解脫。諸有疾病所嬰纏者，為其救療，惠以醫藥，令得除差；入邪徑者，示其正道；或為船師，令度大海，使諸眾生，不失津濟；或為馬王，救諸眾生，令離一切羅剎惡難；或為種種大智仙人，善說諸論，利益眾生；或為輪王，勸修十善；或為醫王，善療眾病；或孝順父母，恭敬供養；或親近善友，隨順聽聞；或作聲聞、或作獨覺、或作菩薩、或作如來，教化調伏一切眾生；或示種種最勝生處、成熟生處所有眾生；或為法師，奉行如來所有言教，種種威儀，受持讀誦，微細觀察，如理思惟，立佛支提，作佛形像，一一珍飾，種種莊嚴，若自供養，若勸於他，涂香、散華、燈油、鬘蓋，種種敷設，恭敬禮拜，如是等事，相續不絕；或見坐于師子之座，廣演說法，勸諸眾生，安住十善，一心歸向佛、法、僧寶，受持五戒，及八齋戒，出家聽法，受持讀誦，正念作意，如理修行，乃至見
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"現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：",
于彌勒菩薩坐師子座，講宣法要，開示一切諸佛菩提。又見彌勒，經百千億那由他阿僧祇劫，修行諸度一切色像。又見彌勒曾所承事諸善知識，悉以一切功德莊嚴，亦見自身在彼一一善知識所，親近供養，受行其教，乃至住于灌頂之地。時，諸知識皆以軟語告善財言：「善來童子！汝今觀此菩薩所有不思議事，莫生疲厭。」
爾時，善財童子得不忘失正念力故；得見十方清凈眼故；得善觀察無礙智故；得諸菩薩自在智故；得諸菩薩已入智地，廣大解故；于諸樓閣一一物中，悉見如是，及余無量不可思議自在境界諸莊嚴事。譬如有人于睡夢中，見種種物，所謂：一切城邑、聚落、宮殿、園苑、山林、河池、衣服、飲食，乃至一切資生之具；或見一切可愛歌贊、鼓樂、集會種種遊戲；或見自身父母、兄弟、內外親屬；或見大海、須彌山王，乃至一切諸天宮殿、閻浮提等四天下事；或見其身形量廣大百千由旬，房舍、衣服種種功德，一切莊嚴，悉皆相稱。謂：于晝日，經無量時，不眠不寢，受諸安樂，悉皆具足一切自在，從睡覺已，乃知是夢，遠離一切安樂等想，亦無時節長短之相，而能明記所見之事，一切隨順，曾無忘失。善財童子亦復如是，以彌勒菩薩威神之力所加持故；知三界法皆如夢故；滅諸眾生狹劣想故；
【現代漢語翻譯】 現代漢語譯本：看到彌勒菩薩（Maitreya Bodhisattva，未來佛）坐在獅子座上，宣講佛法要義，開示一切諸佛的菩提（bodhi，覺悟）。又看到彌勒菩薩，經歷百千億那由他阿僧祇劫（nayuta asamkhya kalpa，極長的時間單位），修行各種度化眾生的法門，顯現一切色相。又看到彌勒菩薩曾經承事過的各位善知識（kalyanamitra，善友、導師），都以一切功德莊嚴自身，也看到自己在那一位位善知識處，親近供養，接受他們的教誨，乃至安住于灌頂（abhiseka，一種宗教儀式）之地。這時，各位善知識都用柔和的語言告訴善財（Sudhana）說：『善來童子！你現在觀察這位菩薩所有不可思議的事蹟，不要感到疲倦厭煩。』 那時，善財童子因為得到不忘失正念的力量；得到能見到十方清凈的眼睛；得到善於觀察的無礙智慧；得到諸菩薩的自在智慧；得到諸菩薩已進入智慧之地，廣大的理解力；在各個樓閣的每一件物品中，都看到像這樣的景象，以及其他無量不可思議的自在境界和各種莊嚴的事物。譬如有人在睡夢中，看到各種各樣的東西，比如：一切城邑、村落、宮殿、園林、山林、河流池塘、衣服、飲食，乃至一切生活所需的物品；或者看到一切可愛的歌唱讚美、鼓樂、各種遊戲；或者看到自己的父母、兄弟、內外親屬；或者看到大海、須彌山王（Sumeru，佛教宇宙觀中的中心山），乃至一切諸天宮殿、閻浮提（Jambudvipa，我們所居住的世界）等四大部洲的事情；或者看到自己的身形高大，有百千由旬（yojana，古印度長度單位），房屋、衣服等各種功德，一切莊嚴，都非常相稱。在白天，經過無量的時間，不睡覺也不休息，享受各種安樂，一切自在都具備，從睡夢中醒來后，才知道那是夢，遠離一切安樂等想法，也沒有時間長短的概念，卻能清楚地記住所見的事情，一切都順應，從來沒有忘記。善財童子也是這樣，因為彌勒菩薩的威神力量加持的緣故；知道三界（trailokya，欲界、色界、無色界）的法都像夢一樣；消滅了眾生狹隘低劣的想法；
【English Translation】 English version: He saw Maitreya Bodhisattva (the future Buddha) seated on a lion throne, expounding the essential teachings of the Dharma, and revealing the Bodhi (enlightenment) of all Buddhas. He also saw Maitreya, through hundreds of thousands of billions of nayuta asamkhya kalpas (extremely long periods of time), practicing various methods of liberating beings, manifesting all forms and appearances. He further saw all the kalyanamitras (spiritual friends or mentors) whom Maitreya had served, each adorned with all kinds of merits, and he also saw himself in the presence of each of those kalyanamitras, closely attending to them, making offerings, receiving their teachings, and even dwelling in the place of abhiseka (consecration). At that time, all the kalyanamitras spoke softly to Sudhana, saying, 『Welcome, young man! Now observe all the inconceivable deeds of this Bodhisattva, and do not become weary or bored.』 At that time, Sudhana, because he had obtained the power of not forgetting right mindfulness; because he had obtained the pure eyes to see the ten directions; because he had obtained the unobstructed wisdom of skillful observation; because he had obtained the free wisdom of the Bodhisattvas; because he had obtained the vast understanding of the Bodhisattvas who had already entered the land of wisdom; in each and every object within the various pavilions, he saw such scenes, as well as other immeasurable, inconceivable, free realms and various adornments. It was like a person in a dream seeing various things, such as: all cities, villages, palaces, gardens, forests, rivers, ponds, clothing, food, and even all the necessities of life; or seeing all kinds of lovely singing and praises, music, and various games; or seeing his own parents, siblings, and relatives; or seeing the great ocean, Mount Sumeru (the central mountain in Buddhist cosmology), and even all the palaces of the heavens, and the affairs of the four continents, such as Jambudvipa (the world we inhabit); or seeing his own body vast in size, hundreds of thousands of yojanas (ancient Indian unit of distance), with houses, clothing, and various merits, all adornments being perfectly fitting. During the day, for immeasurable periods of time, without sleeping or resting, he enjoyed all kinds of happiness, possessing all kinds of freedom. Upon waking from the dream, he realized it was a dream, and he was free from all thoughts of happiness, and there was no concept of time being long or short, yet he could clearly remember what he had seen, everything was in accordance, and he never forgot anything. Sudhana was also like this, because of the power of Maitreya Bodhisattva's majestic spiritual strength; he knew that the dharmas of the three realms (trailokya, the realms of desire, form, and formlessness) were like dreams; he extinguished the narrow and inferior thoughts of all beings;
得無障礙廣大解故；住諸菩薩勝境界故；入不思議方便智故；能見如是諸大菩薩一切莊嚴自在境界，隨順解知微細觀察。譬如有人將欲命終，見隨其業所受報相：行惡業者，見於地獄、畜生、餓鬼所有一切眾苦境界；或見獄卒，手持兵仗，或瞋、或罵，囚執將去；亦聞地獄一切眾生，所有號叫悲嘆之聲，或見灰河、或見鑊湯、或見刀山、或見劍樹、或見猛火焰熾洞然、或見揚波，沸水騰注，種種逼迫，受諸苦惱。行善業者，即見一切諸天宮殿、無量天、眾天諸采女種種衣服具足莊嚴，宮殿、園林、華池、河水，及諸寶山寶劫波樹，隨意受用，盡皆妙好，身雖未死，而由業力見如是事。善財童子亦復如是，以菩薩業不思議力，得見一切莊嚴境界。譬如有人為鬼，所持見種種事、色相、眷屬，隨其所問，悉皆能答。善財童子亦復如是。菩薩智慧之所持故，見彼一切諸莊嚴事，若有問者，靡不能答。譬如有人為龍所持，自謂是龍，入于龍宮，見龍眷屬，于少時間自謂已經日月年載。善財童子亦復如是，以住菩薩智慧想故；彌勒菩薩自在威力所加持故；于少時間謂經無量百千萬億那由他劫。譬如梵宮，名一切眾生勝莊嚴藏，于中悉見三千大千世界所有諸物差別影像，不相雜亂。善財童子亦復如是，于樓觀中，普見一切莊嚴境界
【現代漢語翻譯】 現代漢語譯本 因為獲得了無礙廣大的理解，安住于諸菩薩殊勝的境界，進入不可思議的方便智慧，所以能夠見到這些大菩薩們一切莊嚴自在的境界，並能隨順理解、細緻觀察。譬如有人將要臨終，會看到隨著他所作的業而受的果報景象：做了惡業的人，會看到地獄、畜生、餓鬼等一切痛苦的境界；或者看到獄卒手持兵器，或嗔怒、或謾罵，囚禁著要帶走；也會聽到地獄裡一切眾生號叫悲嘆的聲音，或者看到灰河、或者看到沸騰的湯鍋、或者看到刀山、或者看到劍樹、或者看到猛烈的火焰燃燒，或者看到波濤洶涌、沸水噴涌，種種逼迫，遭受各種苦惱。做了善業的人，就會看到一切諸天宮殿、無量的天人、眾天女，她們穿著各種衣服，裝飾莊嚴，宮殿、園林、華池、河流，以及各種寶山、寶劫波樹（kalpa tree），隨意享用，一切都非常美好，雖然身體還未死亡，但由於業力的作用，能看到這些景象。善財童子也是這樣，憑藉菩薩業力不可思議的力量，得以見到一切莊嚴的境界。譬如有人被鬼附身，會看到各種事物、顏色、眷屬，無論問什麼，都能回答。善財童子也是這樣，因為被菩薩的智慧所持，所以能看到那些一切莊嚴的事物，如果有誰問他，沒有不能回答的。譬如有人被龍所附，自己認為自己是龍，進入龍宮，看到龍的眷屬，在很短的時間裡，自己認為已經過了日月年載。善財童子也是這樣，因為安住于菩薩的智慧之想，又因為彌勒菩薩自在威力的加持，在很短的時間裡，認為已經過了無量百千萬億那由他（nayuta，數量單位）劫。譬如梵天宮殿，名為一切眾生殊勝莊嚴藏，在其中能看到三千大千世界所有事物的差別影像，不會混雜錯亂。善財童子也是這樣，在樓閣中，普遍見到一切莊嚴的境界。
【English Translation】 English version Because of obtaining unobstructed and vast understanding; because of dwelling in the superior realms of all Bodhisattvas; because of entering into inconceivable expedient wisdom; therefore, one is able to see all the majestic and unconstrained realms of these great Bodhisattvas, and can accordingly understand and observe them in detail. For example, a person who is about to die will see the retributions corresponding to their karma: those who have committed evil deeds will see all the painful realms of hell, animals, and hungry ghosts; or they will see prison guards holding weapons, either angry or scolding, imprisoning and taking them away; they will also hear the cries and lamentations of all beings in hell, or see the river of ashes, or see boiling cauldrons, or see mountains of knives, or see trees of swords, or see fierce flames burning intensely, or see surging waves and boiling water gushing forth, all kinds of oppressions, suffering all kinds of distress. Those who have done good deeds will see all the heavenly palaces, countless devas, and deva maidens, adorned with various clothes, the palaces, gardens, lotus ponds, rivers, and various jeweled mountains and kalpa trees (kalpa tree), enjoying them at will, all of which are wonderful. Although their bodies have not yet died, they can see these things due to the power of karma. Sudhana (善財童子) is also like this, by the inconceivable power of the Bodhisattva's karma, he is able to see all the majestic realms. For example, a person possessed by a ghost will see various things, colors, and retinues, and can answer whatever is asked. Sudhana is also like this, because he is held by the wisdom of the Bodhisattva, he can see all those majestic things, and if anyone asks him, he can answer everything. For example, a person possessed by a dragon thinks he is a dragon, enters the dragon palace, sees the dragon's retinue, and in a short time, thinks that he has passed days, months, and years. Sudhana is also like this, because he dwells in the thought of the Bodhisattva's wisdom, and because of the blessing of Maitreya Bodhisattva's unconstrained power, in a short time, he thinks that he has passed countless hundreds of thousands of millions of nayutas (nayuta, a unit of number) of kalpas. For example, the Brahma palace, called the treasury of the superior adornments of all beings, in which one can see the different images of all things in the three thousand great thousand worlds, without confusion. Sudhana is also like this, in the pavilion, he universally sees all the majestic realms.
種種差別，互相涉入；各各差別，不相雜亂。譬如比丘入遍處定，若行、若住、若坐、若臥，隨所入定境界現前。善財童子亦復如是，入于樓觀，一切莊嚴所見境界甚深隨順，悉皆明瞭。譬如有人于虛空中，見乾闥婆城，具足莊嚴，悉分別知，無有障礙。善財童子亦復如是，見彼一切莊嚴境界甚深隨順，明瞭無礙。譬如夜叉宮殿，與人宮殿同在一處，而不相雜，亦無障礙，各隨其業所見不同。譬如大海，于中印現三千世界所有色像。譬如幻師，善明幻法，以幻力故，現諸幻事種種作業，一切能成。善財童子亦復如是，以彌勒菩薩威神力故，及不思議幻智力故，得諸菩薩自在力故，見樓閣中一切莊嚴自在境界。
大方廣佛華嚴經卷第三十七 大正藏第 10 冊 No. 0293 大方廣佛華嚴經
大方廣佛華嚴經卷第三十八
罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品
爾時，彌勒菩薩摩訶薩入樓閣中，攝其神力，彈指出聲，告善財言：「善男子！起法性如是；此是菩薩知諸法智因緣聚集顯現之相，如是自性悉不成就；如幻、如夢、如影、如像。」
爾時，善財聞彈指聲，從三昧起，彌勒告言：「善男子！汝見菩薩自在解脫威神力不？汝見菩薩一切助道等流力不？汝見
【現代漢語翻譯】 現代漢語譯本 種種差別的事物，互相交織涉入；各個差別的事物，又互不混雜。譬如比丘進入遍處定（一種禪定狀態），無論是行走、站立、坐著、還是躺臥，都隨著所入定的境界顯現。善財童子也是這樣，進入樓閣后，所見的一切莊嚴景象都極其深邃且順應規律，完全明瞭。譬如有人在虛空中，看見乾闥婆城（天上的城市），具備各種莊嚴，完全能夠分辨知曉，沒有任何障礙。善財童子也是這樣，看見那一切莊嚴的境界都極其深邃且順應規律，明瞭通達，毫無障礙。譬如夜叉（一種神）的宮殿，與人的宮殿同在一處，卻互不混雜，也沒有障礙，各自隨著自己的業力所見不同。譬如大海，在其中映現三千世界所有的色相。譬如幻術師，精通幻術，憑藉幻術的力量，顯現各種幻象，種種作用，都能成就。善財童子也是這樣，憑藉彌勒菩薩的威神力，以及不可思議的幻智力，得到諸菩薩的自在力，看見樓閣中一切莊嚴自在的境界。
《大方廣佛華嚴經》卷第三十七 大正藏第 10 冊 No. 0293 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第三十八
罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品
這時，彌勒菩薩摩訶薩進入樓閣中，收攝他的神通力量，彈指作聲，告訴善財說：『善男子！法性的顯現就是這樣；這是菩薩了知諸法智慧的因緣聚集而顯現的景象，這樣的自性完全不成立；如同幻象、如同夢境、如同影子、如同影像。』
這時，善財聽到彈指的聲音，從三昧（禪定）中起身，彌勒告訴他說：『善男子！你看見菩薩自在解脫的威神力了嗎？你看見菩薩一切助道等流的力量了嗎？你看見
【English Translation】 English version Various differences interpenetrate each other; each difference does not mix with others. For example, when a Bhikshu (Buddhist monk) enters the Samadhi (meditative state) of all-pervadingness, whether walking, standing, sitting, or lying down, the state of the Samadhi he has entered appears before him. Sudhana (a seeker of enlightenment) is also like this; upon entering the tower, all the magnificent scenes he sees are profound and in accordance with the Dharma, and he understands them clearly. For example, someone in the empty space sees a Gandharva city (a celestial city), complete with magnificent decorations, and can distinguish and know it without any obstruction. Sudhana is also like this; he sees all those magnificent scenes as profound and in accordance with the Dharma, and he understands them clearly without any hindrance. For example, a Yaksha's (a type of spirit) palace and a human palace can be in the same place, yet they do not mix, nor is there any obstruction; each sees differently according to their karma. For example, the great ocean reflects all the forms and appearances of the three thousand worlds. For example, a magician, skilled in magic, uses the power of illusion to manifest various illusions and perform various actions, all of which can be accomplished. Sudhana is also like this; through the majestic power of Maitreya Bodhisattva (a future Buddha), and the inconceivable power of illusory wisdom, and having obtained the power of freedom of all Bodhisattvas, he sees all the magnificent and free states within the tower.
The Avatamsaka Sutra, Volume 37 Taisho Tripitaka Volume 10, No. 0293, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 38
Translated by Tripitaka Prajna of Kipin, under imperial decree, into the Chapter on the Inconceivable Liberation State of Samantabhadra's Vows and Practices
At that time, Maitreya Bodhisattva Mahasattva entered the tower, gathered his divine powers, snapped his fingers, and said to Sudhana: 'Good man! The nature of Dharma is like this; this is the appearance of the gathering of causes and conditions of the wisdom of Bodhisattvas knowing all Dharmas, and such a nature is not established at all; it is like an illusion, like a dream, like a shadow, like an image.'
At that time, Sudhana heard the sound of the finger snap, arose from Samadhi (meditative state), and Maitreya said to him: 'Good man! Have you seen the majestic power of the Bodhisattvas' freedom and liberation? Have you seen the power of all the Bodhisattvas' auxiliary paths flowing equally? Have you seen
菩薩愿智所現聚集力不？汝見菩薩種種莊嚴妙宮殿不？汝見菩薩種種行力所聚集不？汝見菩薩種種功德莊嚴剎不？汝見菩薩十地之中種種力不？汝見菩薩諸波羅蜜難思果不？汝見菩薩種種難思三昧力不？汝見如來種種最勝大願力不？汝聞菩薩種種出生解脫門不？汝隨順解菩薩解脫不思議不？汝隨順受菩薩三昧能喜樂不？」
善財白言：「唯然已見，是善知識加持力故、憶念力故、威德力故。聖者！此解脫門其名何等？」
彌勒告言：「此解脫門，名入三世一切境界不忘念智莊嚴藏；善男子！一生菩薩得如是等不可說不可說解脫門。」
善財白言：「聖者！此莊嚴事何處去耶？」
彌勒告言：「于來處去。」
曰：「從何處來？」
曰：「從諸菩薩智慧威力中來，依諸菩薩智慧威力而住；無有少分去來之處；無集、無增、無成、無立，不依于地，不依于空，遠離一切。善男子！譬如龍王，種種雲雨不從身出，不從心出，無有積集建立增長；但以龍王心念力故，霈然洪霔，周遍天下；此是龍王難思境界。善男子！彼莊嚴事亦復如是；不住于內，亦不住外；但由菩薩威德自在，汝善根力，而非不見。善男子！譬如幻師作諸幻事，無所從來，亦無所去，無行、無入、無隱、無顯，而以幻
【現代漢語翻譯】 現代漢語譯本：『菩薩的願力智慧所顯現的聚集力量，你看到了嗎？你見到菩薩種種莊嚴美妙的宮殿了嗎？你見到菩薩種種修行力量的聚集了嗎？你見到菩薩種種功德莊嚴的佛剎了嗎？你見到菩薩在十地（菩薩修行的十個階段）中的種種力量了嗎？你見到菩薩諸波羅蜜（到達彼岸的六種方法）不可思議的果報了嗎？你見到菩薩種種不可思議的三昧（禪定）力量了嗎？你見到如來種種最殊勝的大願力了嗎？你聽聞菩薩種種出生解脫之門了嗎？你隨順理解菩薩解脫的不可思議之處了嗎？你隨順領受菩薩三昧所帶來的喜悅了嗎？』 善財回答說：『是的，我已經見到了，這是善知識（指引修行的人）的加持力、憶念力、威德力的緣故。聖者！這個解脫門叫什麼名字呢？』 彌勒菩薩告訴善財說：『這個解脫門，名為入三世一切境界不忘念智莊嚴藏（進入過去、現在、未來一切境界，不忘失正念智慧的莊嚴寶藏）。善男子！一生補處菩薩（指即將成佛的菩薩）能獲得如此等等不可說不可說的解脫門。』 善財問：『聖者！這些莊嚴的事物都到哪裡去了呢？』 彌勒菩薩回答說：『回到它們來的地方去了。』 善財問：『從哪裡來的呢？』 彌勒菩薩回答說：『從諸菩薩的智慧威力中來，依靠諸菩薩的智慧威力而存在；沒有絲毫的來去之處；沒有聚集，沒有增長，沒有成就，沒有建立，不依賴於地，不依賴於空，遠離一切。善男子！譬如龍王，種種雲雨不是從身體里出來，也不是從心裡出來，沒有積聚、建立、增長；只是因為龍王的心念力量，才會有大雨傾盆，遍佈天下；這是龍王不可思議的境界。善男子！那些莊嚴的事物也是如此；不住在內，也不住在外；只是由於菩薩的威德自在，以及你的善根力量，所以你才能看見。善男子！譬如幻術師變出各種幻象，沒有從哪裡來，也沒有到哪裡去，沒有執行，沒有進入，沒有隱藏，沒有顯現，而是通過幻術的力量，讓人們看到各種各樣的幻象。』
【English Translation】 English version: 『Have you seen the power of accumulation manifested by the Bodhisattva's vows and wisdom? Have you seen the various magnificent and beautiful palaces of the Bodhisattvas? Have you seen the accumulation of various practices and powers of the Bodhisattvas? Have you seen the Buddha-lands adorned with various merits of the Bodhisattvas? Have you seen the various powers of the Bodhisattvas in the ten Bhumis (ten stages of Bodhisattva's practice)? Have you seen the inconceivable results of the Bodhisattvas' Paramitas (six perfections to reach the other shore)? Have you seen the various inconceivable Samadhi (meditative concentration) powers of the Bodhisattvas? Have you seen the various supreme great vow powers of the Tathagatas? Have you heard of the various doors of liberation through which Bodhisattvas are born? Do you understand the inconceivable nature of the Bodhisattvas' liberation? Do you experience the joy that comes from the Bodhisattvas' Samadhi?』 Sudhana replied, 『Yes, I have seen them, due to the blessings, mindfulness, and majestic power of the virtuous teachers. Holy One! What is the name of this door of liberation?』 Maitreya told Sudhana, 『This door of liberation is called the 「Treasury of Unforgettable Mindfulness and Wisdom Adornment Entering All Realms of the Three Times (past, present, and future)」. Good man! A Bodhisattva who is in his last life before Buddhahood can attain such unspeakable and countless doors of liberation.』 Sudhana asked, 『Holy One! Where have these adornments gone?』 Maitreya replied, 『They have gone to where they came from.』 Sudhana asked, 『Where did they come from?』 Maitreya replied, 『They came from the wisdom and power of the Bodhisattvas, and they abide by the wisdom and power of the Bodhisattvas; there is no place of coming or going; there is no accumulation, no increase, no accomplishment, no establishment, not relying on the earth, not relying on the sky, being apart from everything. Good man! For example, the Dragon King, various clouds and rain do not come from his body, nor from his mind, there is no accumulation, establishment, or growth; but because of the power of the Dragon King's mind, there is a heavy downpour, covering the whole world; this is the inconceivable realm of the Dragon King. Good man! Those adornments are also like this; they do not abide within, nor do they abide without; but due to the majestic power and freedom of the Bodhisattvas, and the power of your good roots, you are able to see them. Good man! For example, a magician creates various illusions, they do not come from anywhere, nor do they go anywhere, there is no movement, no entering, no hiding, no appearing, but through the power of illusion, people see various illusions.』
力，分明顯現，彼莊嚴事，亦復如是；無所從來，亦無所去，無集無成，然以慣習不可思議幻智力故，及由過去大願力故，如是顯現。」
善財童子白言：「大聖！從何處來？」
彌勒告言：「善男子！一切菩薩無來無去，如是而來；無行無住，如是而來；無處、無定、不沒、不生、不住、不遷、不動、不起、無戀、無著、無業、無報、無起、無滅、不斷、不常，如是而來。
「複次，善男子！菩薩從大悲處來，愍念調伏諸眾生故；從大慈處來，救護逼迫苦眾生故；從凈戒處來，隨其所樂自在生故；從大愿處來，往昔願力所加持故；從神通處來，於一切處隨樂現故；從無動搖處來，不捨如來不動體故；從無取捨處來，不役身心使往來故；從智慧方便處來，隨順一切眾生轉故；從示現變化處來，猶如影像而化現故。
「複次，善男子！汝向所問何處來者，善男子！我從生處摩羅提國房舍聚落，而來於此；彼有長者，名瞿波洛迦，為化其人令入佛法，又為生處一切人眾隨其根器而為說法；亦為父母、親戚、眷屬、婆羅門等，演說大乘，令其趣入故，住于彼而從彼來。」
善財言：「聖者！何者是菩薩生處？」
彌勒答言：「善男子！菩薩有十種生處；何等為十？所謂：發菩提心是菩
【現代漢語翻譯】 現代漢語譯本：力量，以其清晰的顯現，以及其莊嚴的事蹟，也是如此；它無所從來，也無所去，沒有聚集，也沒有形成，然而由於習慣了不可思議的幻化智慧的力量，以及過去宏大願力的緣故，才如此顯現。 善財童子說道：『大聖！您從何處而來？』 彌勒菩薩回答說：『善男子！一切菩薩無來無去，就是這樣而來；無行無住，就是這樣而來；無處、無定、不滅、不生、不住、不遷、不動、不起、無戀、無著、無業、無報、無起、無滅、不斷、不常，就是這樣而來。 『再者，善男子！菩薩從大悲之處而來，爲了憐憫和調伏一切眾生；從大慈之處而來，爲了救護那些被苦難逼迫的眾生；從凈戒之處而來，爲了隨順眾生的喜好而自在地出生；從大愿之處而來，因為過去願力的加持；從神通之處而來，爲了在一切地方隨心所欲地顯現；從無動搖之處而來，爲了不捨棄如來不動的本體；從無取捨之處而來，爲了不役使身心往來；從智慧方便之處而來，爲了隨順一切眾生而轉變；從示現變化之處而來，就像影像一樣顯現變化。 『再者，善男子！你剛才問我從何處而來，善男子！我從出生地摩羅提國（Malati）的房舍聚落而來這裡；那裡有一位長者，名叫瞿波洛迦（Gopalaka），爲了教化他進入佛法，也爲了讓出生地的一切人眾根據他們的根器而說法；也爲了父母、親戚、眷屬、婆羅門等，演說大乘佛法，讓他們能夠趣入，所以住在那裡，然後從那裡來到這裡。』 善財童子說：『聖者！什麼是菩薩的出生地？』 彌勒菩薩回答說：『善男子！菩薩有十種出生地；是哪十種呢？所謂：發菩提心是菩
【English Translation】 English version: Power, with its clear manifestation, and its majestic deeds, is also like this; it comes from nowhere, and goes nowhere, it has no gathering, nor formation, yet due to the habitual power of inconceivable illusory wisdom, and because of the great vows of the past, it appears in this way. Sudhana said, 'Great Sage! From where do you come?' Maitreya replied, 'Good man! All Bodhisattvas come without coming and going, they come like this; without moving or dwelling, they come like this; without a place, without a fixed state, without ceasing, without arising, without abiding, without changing, without moving, without starting, without attachment, without clinging, without karma, without retribution, without arising, without ceasing, without discontinuity, without permanence, they come like this. 'Furthermore, good man! Bodhisattvas come from the place of great compassion, to have pity on and tame all sentient beings; they come from the place of great loving-kindness, to rescue sentient beings oppressed by suffering; they come from the place of pure precepts, to be born freely according to their desires; they come from the place of great vows, because of the blessings of past vows; they come from the place of supernatural powers, to manifest at will in all places; they come from the place of non-wavering, to not abandon the unmoving essence of the Tathagata; they come from the place of non-grasping and non-rejecting, to not make the body and mind travel back and forth; they come from the place of wisdom and skillful means, to transform in accordance with all sentient beings; they come from the place of manifesting transformations, to manifest transformations like images. 'Furthermore, good man! As for your question about where I come from, good man! I came here from the houses and villages of my birthplace, the country of Malati; there is an elder there named Gopalaka, to teach him to enter the Dharma, and also to preach to all the people of my birthplace according to their capacities; also for my parents, relatives, family, Brahmins, etc., to expound the Mahayana, so that they can enter it, so I stayed there and came from there.' Sudhana said, 'Holy One! What is the birthplace of a Bodhisattva?' Maitreya replied, 'Good man! Bodhisattvas have ten birthplaces; what are the ten? They are: the arising of the Bodhi mind is the birth
薩生處，生菩薩家故；深心是菩薩生處，生善知識家故；諸地是菩薩生處，生波羅蜜家故；大愿是菩薩生處，生妙行家故；大悲是菩薩生處，生四攝家故；如理觀察是菩薩生處，生般若波羅蜜家故；大乘是菩薩生處，生方便善巧家故；成熟眾生是菩薩生處，產生等正覺家故；智慧方便是菩薩生處，生無生法忍家故；修行諸法是菩薩生處，生三世一切如來家故；善男子！是為菩薩十種受生處。
「複次，善男子！菩薩摩訶薩以般若波羅蜜為母，方便善巧為父，檀那波羅蜜為乳母，尸羅波羅蜜為養母，忍辱波羅蜜為莊嚴具，精進波羅蜜為養育者，禪那波羅蜜為浣濯人，善知識為教授師，一切菩提分為伴侶，一切善法為親屬，一切菩薩為兄弟，菩提心為家，如理修行為家法，諸地善法為家處，得諸忍法為家族，大愿現前為家教，以清凈智滿足諸行為順家法，勸發勤修不斷大乘為紹家業，法水灌頂一生所繫菩薩為王太子，成就廣大真實菩提為凈家族。善男子！菩薩如是超凡夫地，入菩薩位；生如來家，住佛種性；能修諸行，不斷三寶；善能守護菩薩種族，凈菩薩種；生處尊勝，于諸世間離生過惡；一切天人及諸魔、梵、沙門、婆羅門中種族具足，而得成就最勝佛種；得大愿藏，普能出生諸菩薩行。
「善男子！菩
【現代漢語翻譯】 現代漢語譯本 『薩』（一切有情）的出生之處，是因為出生在菩薩之家；深心（深刻的願望）是菩薩的出生之處，因為出生在善知識之家；諸地（菩薩修行的各個階段）是菩薩的出生之處，因為出生在波羅蜜（到達彼岸的方法）之家；大愿（偉大的誓願）是菩薩的出生之處，因為出生在妙行（殊勝的修行）之家；大悲（偉大的慈悲）是菩薩的出生之處，因為出生在四攝（四種攝受眾生的方法）之家；如理觀察（如實地觀察）是菩薩的出生之處，因為出生在般若波羅蜜（智慧到達彼岸的方法）之家；大乘（菩薩的教法）是菩薩的出生之處，因為出生在方便善巧（巧妙的方法）之家；成熟眾生（使眾生達到解脫）是菩薩的出生之處，因為產生等正覺（圓滿的覺悟）之家；智慧方便（智慧和方法）是菩薩的出生之處，因為生無生法忍（對無生之法的忍耐）之家；修行諸法（修行一切法）是菩薩的出生之處，因為生三世一切如來（過去、現在、未來一切佛）之家。善男子！這就是菩薩的十種受生之處。 『再者，善男子！菩薩摩訶薩（偉大的菩薩）以般若波羅蜜為母，方便善巧為父，檀那波羅蜜（佈施的到達彼岸的方法）為乳母，尸羅波羅蜜（持戒的到達彼岸的方法）為養母，忍辱波羅蜜（忍耐的到達彼岸的方法）為莊嚴具，精進波羅蜜（精進的到達彼岸的方法）為養育者，禪那波羅蜜（禪定的到達彼岸的方法）為浣濯人，善知識為教授師，一切菩提分（通往覺悟的要素）為伴侶，一切善法為親屬，一切菩薩為兄弟，菩提心（覺悟之心）為家，如理修行（如實地修行）為家法，諸地善法為家處，得諸忍法為家族，大愿現前為家教，以清凈智滿足諸行為順家法，勸發勤修不斷大乘為紹家業，法水灌頂一生所繫菩薩為王太子，成就廣大真實菩提為凈家族。善男子！菩薩如此超越凡夫之地，進入菩薩之位；生如來家，住佛種性；能修諸行，不斷三寶（佛、法、僧）；善能守護菩薩種族，凈菩薩種；出生之處尊勝，于諸世間遠離出生過惡；一切天人及諸魔、梵、沙門、婆羅門中種族具足，而得成就最勝佛種；得大愿藏，普能出生諸菩薩行。 『善男子！菩
【English Translation】 English version 'Sattva's (all sentient beings) place of birth is because they are born into the family of Bodhisattvas; profound intention is the Bodhisattva's place of birth, because they are born into the family of good teachers; the various stages (of Bodhisattva practice) are the Bodhisattva's place of birth, because they are born into the family of Paramitas (perfections); great vows are the Bodhisattva's place of birth, because they are born into the family of wonderful practices; great compassion is the Bodhisattva's place of birth, because they are born into the family of the four means of attraction; observing in accordance with the truth is the Bodhisattva's place of birth, because they are born into the family of Prajna Paramita (the perfection of wisdom); the Mahayana (the Bodhisattva's teachings) is the Bodhisattva's place of birth, because they are born into the family of skillful means; maturing sentient beings is the Bodhisattva's place of birth, because they generate the family of complete enlightenment; wisdom and skillful means are the Bodhisattva's place of birth, because they generate the family of the forbearance of non-arising; practicing all dharmas is the Bodhisattva's place of birth, because they generate the family of all Tathagatas (Buddhas) of the three times. Good man! These are the ten places of birth for Bodhisattvas. 'Furthermore, good man! The Bodhisattva Mahasattva (great Bodhisattva) takes Prajna Paramita as their mother, skillful means as their father, Dana Paramita (the perfection of giving) as their wet nurse, Sila Paramita (the perfection of morality) as their foster mother, Ksanti Paramita (the perfection of patience) as their adornment, Virya Paramita (the perfection of diligence) as their nurturer, Dhyana Paramita (the perfection of meditation) as their washer, good teachers as their instructors, all the factors of enlightenment as their companions, all good dharmas as their relatives, all Bodhisattvas as their brothers, the Bodhi mind (the mind of enlightenment) as their home, practicing in accordance with the truth as their family law, the good dharmas of the various stages as their family dwelling, obtaining all the forbearances as their family lineage, the manifestation of great vows as their family teachings, fulfilling all practices with pure wisdom as their family law, encouraging diligent practice of the Mahayana as their family inheritance, the Bodhisattva who is bound to one lifetime with the water of Dharma as their crown prince, and achieving vast and true Bodhi as their pure family. Good man! The Bodhisattva thus transcends the realm of ordinary beings and enters the position of a Bodhisattva; they are born into the family of the Tathagatas, abide in the Buddha nature; they are able to cultivate all practices, without ceasing the Three Jewels (Buddha, Dharma, Sangha); they are able to protect the Bodhisattva lineage, purify the Bodhisattva seed; their place of birth is honored, and they are free from the faults of birth in all worlds; among all gods, humans, demons, Brahmas, Sramanas, and Brahmins, their lineage is complete, and they achieve the most supreme Buddha seed; they obtain the treasury of great vows, and are able to universally generate all Bodhisattva practices. 'Good man!'
薩摩訶薩成就如是尊勝家已；智了諸法如影像故，於世生處無所惡賤；知一切法如變化故，于諸有趣無所染著；覺悟諸法無有我故，調伏眾生心無疲厭；以大慈悲為體性故，不趣寂滅攝受眾生；了達生死猶如夢故，經一切劫而無熱惱；了知五蘊皆如幻故，現處生死而無疲倦；知諸界處即法界故，于諸境界無有瘡疣；知一切想如陽焰故，入于諸趣不生倒惑；達一切法皆如幻故，入魔境界自在無染；成就法身凈妙體故，一切煩惱不能欺誑；成就一切遍趣行故，于諸生處而得自在。
「善男子！我身普生一切法界；等一切眾生差別色相，等一切眾生殊異言音，等一切眾生種種名號，等一切眾生種種樂欲，等一切眾生種種威儀隨順世間教化調伏，等能顯示一切眾生清凈受生，等隨順入一切眾生甚深勝解，等一切菩薩大愿變化，于如是等無量品類而現其身，種種相貌、種種威德充滿法界。
「善男子！我為成熟與我往昔同修諸行，今時退失菩提心者，示現生此閻浮提中；為欲調伏父母、親屬及婆羅門，令其離於種族憍慢，得生如來種性中故，生摩羅提國房舍聚落婆羅門家。善男子！我于南方及住於此毗盧遮那莊嚴藏大樓閣中，隨諸眾生心之所樂，種種方便，教化調伏。
「善男子！我為隨順諸眾生故，為欲成
【現代漢語翻譯】 現代漢語譯本 菩薩摩訶薩成就了這樣尊貴的地位后；因爲了知一切法都如影像一般，所以對於世間的出生之處沒有厭惡和輕賤；因爲了知一切法都如變化一般，所以對於各種欲界沒有染著；因為覺悟到一切法都沒有『我』的存在，所以調伏眾生時內心沒有疲倦；因為以大慈悲為體性，所以不趨向寂滅而攝受眾生；因爲了達生死就像夢境一樣，所以經歷一切劫數而沒有熱惱；因爲了知五蘊都如幻象一般，所以顯現在生死中而沒有疲倦；因爲了知諸界處就是法界，所以對於各種境界沒有瑕疵；因爲了知一切想都如陽焰一般，所以進入各種趣向而不產生顛倒迷惑；通達一切法都如幻象一般，所以進入魔的境界也能自在無染；成就了法身清凈微妙的本體，所以一切煩惱都不能欺騙；成就了一切普遍趨向的修行，所以在各種出生之處都能得到自在。 『善男子！我的身體普遍出生於一切法界；等同於一切眾生不同的色相，等同於一切眾生不同的語言聲音，等同於一切眾生種種不同的名稱，等同於一切眾生種種不同的喜好慾望，等同於一切眾生種種不同的威儀，隨順世間教化調伏，等同於能夠顯示一切眾生清凈的受生，等同於隨順進入一切眾生甚深的勝解，等同於一切菩薩的大愿變化，對於像這樣無量種類的眾生都顯現其身，種種相貌、種種威德充滿法界。 『善男子！我爲了成熟那些過去與我一同修行，現在退失菩提心的人，示現出生在這個閻浮提（Jambudvipa，指我們所居住的這個世界）中；爲了調伏父母、親屬以及婆羅門（Brahmin，古印度祭司階層），讓他們脫離種族傲慢，得以出生在如來的種性中，所以出生在摩羅提國（Malati）的房舍聚落婆羅門家中。善男子！我在南方以及住在這毗盧遮那（Vairocana，佛名，意為光明遍照）莊嚴藏大樓閣中，隨著眾生內心的喜好，用各種方便法門，教化調伏。 『善男子！我爲了隨順各種眾生，爲了成就
【English Translation】 English version The Bodhisattva Mahasattva, having achieved such a supreme state, because he understands that all dharmas are like images, has no aversion or contempt for the places of birth in the world; because he understands that all dharmas are like transformations, he is not attached to any of the realms of desire; because he is awakened to the fact that all dharmas are without a 『self』, he is not weary in subduing sentient beings; because his nature is that of great compassion, he does not seek nirvana but embraces sentient beings; because he understands that birth and death are like a dream, he experiences all kalpas without distress; because he understands that the five skandhas are like illusions, he appears in birth and death without fatigue; because he understands that all realms are the dharma realm, he has no flaws in any realm; because he understands that all thoughts are like mirages, he enters all destinies without delusion; having penetrated that all dharmas are like illusions, he is free and unblemished even when entering the realm of Mara; having achieved the pure and subtle essence of the dharma body, he cannot be deceived by any afflictions; having achieved the practice of universally going to all places, he is free in all places of birth. 『Good man! My body is universally born in all dharma realms; it is equal to the different appearances of all sentient beings, equal to the different languages and sounds of all sentient beings, equal to the various names of all sentient beings, equal to the various desires of all sentient beings, equal to the various behaviors of all sentient beings, in accordance with the world's teachings and subduing, equal to being able to show the pure birth of all sentient beings, equal to following and entering the profound understanding of all sentient beings, equal to the great vows and transformations of all Bodhisattvas, and for such countless kinds of beings, I manifest my body, with various appearances and various powers, filling the dharma realm.』 『Good man! In order to mature those who practiced with me in the past and have now lost their Bodhi mind, I manifest birth in this Jambudvipa (the world we live in); in order to subdue parents, relatives, and Brahmins (the priestly class of ancient India), to free them from the arrogance of their caste and allow them to be born into the lineage of the Tathagata, I was born into a Brahmin family in a house and village in the country of Malati. Good man! In the south and in this great pavilion of the Vairocana (a Buddha, meaning the one who illuminates everywhere) adorned treasury, I teach and subdue with various skillful means, according to the desires of sentient beings.』 『Good man! In order to accord with all sentient beings, in order to achieve
熟兜率天中同行大故，為欲示現菩薩福智莊嚴變化超過一切諸欲界故，令舍渴愛諸欲樂故，令照諸行皆無常故，令知諸天盛必衰故，為欲示現降生瑞相與一生菩薩而共宣說大智法門故，為欲攝受一切生處諸眾生故，為欲教化釋迦如來所遣來者令如蓮華悉開悟故，而於此沒生兜率天。
「善男子！我願滿足得菩提時，汝及文殊俱來見我。善男子！汝當往詣文殊師利大菩薩所，而問之言：菩薩云何學菩薩行？云何深入普賢行門？云何出生？云何成熟？云何廣大？云何清凈？云何隨順？云何圓滿？善男子！彼當爲汝分別顯示。何以故？善男子！文殊師利最勝大愿，非余無量百千億那由他菩薩之所能有。善男子！文殊師利其行廣大，無量無邊；其愿無際，相續不斷；常能出生一切菩薩最勝功德；文殊師利菩薩常為無量百千億那由他諸佛母，令其證入甚深理故；常為無量百千億那由他菩薩師，令其勤修深證入故；普於十方常轉法輪教化成熟一切眾生；常於十方一切世界為說法師；常為不可說不可說一切諸佛大眾會中之所讚歎；住甚深智，見法實性；從久遠來，深入一切解脫境界，究竟普賢所行諸行。善男子！文殊師利善知識，能令汝得生如來家，能增長汝諸善根，能發起汝助道法，能顯示汝真實善知識，能勸發汝修習諸功
【現代漢語翻譯】 現代漢語譯本：爲了在兜率天（Tusita Heaven）中與大菩薩們一同修行，爲了展現菩薩的福德智慧莊嚴，超越一切欲界（Kamadhatu）的境界，爲了使眾生捨棄對慾望的渴求和享樂，爲了使眾生明白諸行皆是無常的，爲了使眾生知道諸天（Deva）的興盛終將衰敗，爲了展現降生的瑞相，與一生補處菩薩（Bodhisattva destined to be the next Buddha）共同宣說大智慧的法門，爲了攝受一切生處（birth place）的眾生，爲了教化釋迦如來（Sakyamuni Buddha）所派遣的使者，使他們像蓮花一樣完全開悟，（菩薩）因此從這裡逝世，往生到兜率天。 『善男子！我發願滿足，證得菩提（Bodhi，覺悟）時，你和文殊（Manjusri）都來見我。善男子！你應當前往文殊師利（Manjusri）大菩薩那裡，問他：菩薩如何修學菩薩行？如何深入普賢（Samantabhadra）的行門？如何出生？如何成熟？如何廣大？如何清凈？如何隨順？如何圓滿？善男子！他會為你分別顯示。為什麼呢？善男子！文殊師利最殊勝的大愿，不是其餘無量百千億那由他（nayuta，極大的數字單位）菩薩所能擁有的。善男子！文殊師利的修行廣大，無量無邊；他的願力無際，相續不斷；常常能夠出生一切菩薩最殊勝的功德；文殊師利菩薩常常是無量百千億那由他諸佛的母親，使她們證入甚深的道理；常常是無量百千億那由他菩薩的老師，使他們勤奮修行，深入證悟；普遍在十方（ten directions）常常轉法輪（Dharma wheel），教化成熟一切眾生；常常在十方一切世界作為說法師；常常在不可說不可說一切諸佛的大眾會中受到讚歎；安住于甚深的智慧，見到法的真實本性；從久遠以來，深入一切解脫的境界，究竟普賢所修的諸行。善男子！文殊師利是善知識（Kalyanamitra），能夠讓你出生于如來（Tathagata）之家，能夠增長你的諸善根，能夠發起你助道的法門，能夠顯示你真實的善知識，能夠勸發你修習諸功德。』
【English Translation】 English version: In order to practice together with the great Bodhisattvas in Tusita Heaven, to demonstrate the majestic adornment of a Bodhisattva's merit and wisdom, surpassing all realms of desire (Kamadhatu), to cause beings to abandon their thirst for desires and pleasures, to make beings understand that all phenomena are impermanent, to make beings know that the prosperity of the heavens (Deva) will eventually decline, to demonstrate the auspicious signs of birth, to proclaim the Dharma of great wisdom together with the Bodhisattva destined to be the next Buddha, to gather all beings in all places of birth, to teach the messengers sent by Sakyamuni Buddha, so that they may be fully enlightened like lotuses, (the Bodhisattva) therefore passed away from here and was born in Tusita Heaven. 'Good man! When I fulfill my vows and attain Bodhi (enlightenment), you and Manjusri should come to see me. Good man! You should go to the great Bodhisattva Manjusri and ask him: How does a Bodhisattva learn the Bodhisattva path? How does one deeply enter the practice of Samantabhadra? How does one come into being? How does one mature? How does one become vast? How does one become pure? How does one become compliant? How does one become complete? Good man! He will explain and show you these things separately. Why is that? Good man! Manjusri's most supreme great vow is not something that other immeasurable hundreds of thousands of billions of nayutas (a very large number unit) of Bodhisattvas can possess. Good man! Manjusri's practice is vast, immeasurable, and boundless; his vows are limitless, continuous, and unbroken; he is always able to bring forth all the most supreme merits of all Bodhisattvas; Bodhisattva Manjusri is always the mother of immeasurable hundreds of thousands of billions of Buddhas, enabling them to enter into profound truths; he is always the teacher of immeasurable hundreds of thousands of billions of Bodhisattvas, enabling them to diligently practice and deeply realize enlightenment; he constantly turns the Dharma wheel in the ten directions, teaching and maturing all beings; he is always a Dharma teacher in all worlds of the ten directions; he is always praised in the assemblies of all the inexpressible and countless Buddhas; he abides in profound wisdom, seeing the true nature of Dharma; from a long time ago, he has deeply entered all realms of liberation, and has ultimately practiced all the practices of Samantabhadra. Good man! Manjusri is a Kalyanamitra (spiritual friend), who can enable you to be born into the family of the Tathagata, who can increase your good roots, who can initiate your path to enlightenment, who can show you a true Kalyanamitra, and who can encourage you to cultivate all merits.'
德，能令汝深入大愿網，能令汝安住大愿門，能令汝聞菩薩深密義，能顯示汝菩薩難思行與汝往昔同生同行。是故，善男子！汝當往詣文殊師利菩薩所，莫生疲倦；文殊師利當令汝得一切功德。何以故？汝先所見諸善知識，聞諸菩薩行，深入解脫門，滿足大愿海，皆是文殊威神之力；文殊師利於一切處鹹得究竟。」
時，善財童子右繞彌勒經無量匝，頂禮雙足，慇勤瞻仰，心懷戀慕，辭退而去。
爾時，善財童子經游一百一十城已；詣蘇摩那城，住立門所；思惟文殊師利，隨順憶念，普遍觀察，希欲奉覲。
爾時，文殊師利童子從一百一十由旬外，遙申右手，至蘇摩那城，摩善財頂；作如是言：「善哉！善哉！善男子！若離信根，心生疲厭，心志下劣，功行不具，退失精勤，于少善根而生知足，不善發起一切行愿，不能親近諸善知識。由如是故，不能了知如是法性、如是理趣、如是法門、如是境界、如是住處；若普遍知、若少分知、若甚深知、若盡源底、若觀察、若證入、若獲得，皆悉不能。」是時，文殊師利宣說此法，示教利喜；令善財童子具足圓滿無數法門；具足無邊大智光明；深入種種唸佛門、無邊際陀羅尼門、無邊際辯才門、無邊際三昧門、無邊際神通門、無邊際愿智門；深入普賢諸行愿
【現代漢語翻譯】 現代漢語譯本：『德』，能使你深入宏大的願力之網，能使你安住于宏大的願力之門，能使你聽聞菩薩深奧秘密的教義，能向你展示菩薩難以思議的修行，並與你往昔一同出生、一同修行。因此，善男子！你應該前往文殊師利菩薩（Manjushri Bodhisattva）那裡，不要感到疲倦；文殊師利會使你獲得一切功德。為什麼呢？你先前所見到的各位善知識，聽聞的各位菩薩的修行，深入的解脫之門，圓滿的宏大願力之海，都是文殊師利威神的力量；文殊師利在一切地方都能達到究竟的境界。 當時，善財童子右繞彌勒（Maitreya）菩薩無數圈，頂禮他的雙足，慇勤地瞻仰，心中充滿戀慕，然後告辭離去。 這時，善財童子游歷了一百一十座城市后，到達蘇摩那城，站在城門口；他思念著文殊師利，隨順著憶念，普遍地觀察，希望能夠拜見他。 這時，文殊師利童子從一百一十由旬（yojana，古印度長度單位）之外，遙遠地伸出右手，到達蘇摩那城，摩善財童子的頭頂；並這樣說道：『善哉！善哉！善男子！如果離開了信根，心中就會產生疲倦厭煩，心志就會變得低下，功行就會不圓滿，就會退失精進，對於少許的善根就感到滿足，不能很好地發起一切的修行和願力，不能親近各位善知識。由於這樣的原因，就不能瞭解這樣的法性、這樣的理趣、這樣的法門、這樣的境界、這樣的住處；無論是普遍地瞭解、還是少部分地瞭解、還是深入地瞭解、還是徹底地瞭解、還是觀察、還是證入、還是獲得，都不能做到。』這時，文殊師利宣說了這個法，開示教導，使他歡喜；使善財童子具足圓滿無數的法門；具足無邊的大智慧光明；深入種種唸佛的法門、無邊際的陀羅尼（dharani，總持）法門、無邊際的辯才法門、無邊際的三昧（samadhi，禪定）法門、無邊際的神通法門、無邊際的愿智法門；深入普賢（Samantabhadra）菩薩的各種行愿。
【English Translation】 English version: 『Virtue』 can lead you deep into the net of great vows, can enable you to dwell in the gate of great vows, can enable you to hear the profound and secret teachings of the Bodhisattvas, can reveal to you the inconceivable practices of the Bodhisattvas, and can be with you in your past lives, sharing the same path. Therefore, good man! You should go to Manjushri Bodhisattva, do not feel weary; Manjushri will enable you to obtain all merits. Why is that? All the virtuous teachers you have seen before, the practices of the Bodhisattvas you have heard, the deep gates of liberation, the fulfilled ocean of great vows, all are the power of Manjushri's majestic spirit; Manjushri can achieve ultimate realization in all places. At that time, Sudhana (善財童子) circumambulated Maitreya countless times, bowed at his feet, gazed at him with reverence, and with a heart full of longing, bid farewell and departed. At this time, Sudhana, having traveled through one hundred and ten cities, arrived at the city of Sumana, standing at the gate; he contemplated Manjushri, followed his remembrance, observed universally, and hoped to pay homage to him. At this time, Manjushri, from one hundred and ten yojanas (an ancient Indian unit of distance) away, extended his right hand, reaching the city of Sumana, and touched Sudhana's head; and said: 『Excellent! Excellent! Good man! If one is separated from the root of faith, the mind will become weary and tired, the will will become inferior, the practice will be incomplete, one will lose diligence, one will be satisfied with little good roots, one will not be able to initiate all practices and vows well, and one will not be able to approach all virtuous teachers. Because of this, one cannot understand such Dharma nature, such principles, such Dharma gates, such realms, such abodes; whether it is to understand universally, or to understand partially, or to understand deeply, or to understand thoroughly, or to observe, or to enter into realization, or to obtain, all cannot be achieved.』 At this time, Manjushri proclaimed this Dharma, instructed and guided, and made him joyful; enabling Sudhana to be complete with countless Dharma gates; to be complete with boundless great wisdom light; to deeply enter into various Buddha-recitation gates, boundless dharani gates, boundless eloquence gates, boundless samadhi gates, boundless supernatural power gates, boundless vow-wisdom gates; to deeply enter into the various practices and vows of Samantabhadra.
輪；稱歎文殊本住國土一切善巧。
時，善財童子白文殊師利菩薩言：「聖者！云何而得成就聖者國土善巧？」
文殊師利告善財言：「善男子！菩薩有十種法，具足圓滿，得我國土，善巧成就。」
善財白言：「何等為十？」文殊師利菩薩言：「善男子！一者、證無生法具足圓滿，二者、無滅法，三者、不失壞法，四者、無來去法，五者、超言辭境界法，六者、無有言辭道法，七者、無戲論法，八者、不可說法，九者、寂靜法，十者、聖者法。若諸菩薩於此十法具足圓滿，得我國土善巧成就。」
善財童子白言：「聖者所言國土是何義耶？」
文殊師利言：「是一切菩薩住處義。」
善財言：「云何是一切菩薩住處？」
文殊師利言：「善男子！最勝第一義，是菩薩住處；何以故？善男子！最勝第一義不生、不滅、不失、不壞、不來、不去，如此語言，既非言境，言說不及，不能記別，非是戲論思度所知；本無言說，體性寂靜，唯諸聖者自內所證。善男子！因此最勝第一義故，諸佛如來出現世間；若佛出世及不出世，不可失壞。善男子！一切菩薩為欲證入第一義故，舍大豪富，年少王位，難行能行種種苦行，剃除鬚髮，被服法衣，正信出家，專求妙道、精勤匪懈，如救
【現代漢語翻譯】 現代漢語譯本 輪；讚歎文殊菩薩所住的國土，以及他的一切善巧方便。
當時，善財童子對文殊師利菩薩說：『聖者！如何才能成就聖者您國土的善巧方便呢？』
文殊師利告訴善財說：『善男子！菩薩有十種法，如果能夠具足圓滿，就能得到我的國土，善巧成就。』
善財問道：『是哪十種呢？』文殊師利菩薩說：『善男子！第一，證得無生法（沒有產生）並具足圓滿；第二，無滅法（沒有消滅）；第三，不失壞法（不會失去或損壞）；第四，無來去法（沒有來和去）；第五，超越言辭境界的法；第六，沒有言辭可以表達的法；第七，沒有戲論（無意義的辯論）的法；第八，不可言說的法；第九，寂靜的法；第十，聖者的法。如果各位菩薩能夠在這十種法上具足圓滿，就能得到我的國土，善巧成就。』
善財童子問道：『聖者所說的國土是什麼意思呢？』
文殊師利說：『是一切菩薩居住的地方的意思。』
善財問：『為什麼說是一切菩薩居住的地方呢？』
文殊師利說：『善男子！最殊勝的第一義（最高的真理），就是菩薩居住的地方。為什麼呢？善男子！最殊勝的第一義不生、不滅、不失、不壞、不來、不去，這樣的語言，已經不是言語所能表達的境界，言語無法觸及，不能用概念來區分，不是戲論思索所能理解的；它本來就沒有言說，其體性是寂靜的，只有各位聖者自己內心才能證悟。善男子！因為這最殊勝的第一義的緣故，諸佛如來才出現在世間；無論佛陀出世還是不出世，這個真理都不會被破壞。善男子！一切菩薩爲了證入這第一義，捨棄巨大的財富，年輕的王位，修行種種難以忍受的苦行，剃除鬚髮，穿上法衣，以正信出家，專心尋求微妙的真理，精進不懈，就像救
【English Translation】 English version The wheel; praising Mañjuśrī's (Manjushri) own land and all his skillful means.
At that time, Sudhana (Shancai) asked Mañjuśrī Bodhisattva (Manjushri): 'Holy One! How does one achieve the skillful means of the Holy One's land?'
Mañjuśrī (Manjushri) told Sudhana: 'Good man! If a Bodhisattva has ten dharmas, complete and perfect, he will obtain my land and achieve skillful means.'
Sudhana asked: 'What are the ten?' Mañjuśrī Bodhisattva (Manjushri) said: 'Good man! First, realizing the unproduced dharma (no arising) and being complete and perfect; second, the unextinguished dharma (no ceasing); third, the non-perishing dharma (no loss or destruction); fourth, the non-coming and non-going dharma (no coming and going); fifth, the dharma that transcends the realm of words; sixth, the dharma that cannot be expressed by words; seventh, the dharma without idle talk (meaningless debate); eighth, the dharma that cannot be spoken; ninth, the dharma of tranquility; tenth, the dharma of the Holy Ones. If all Bodhisattvas are complete and perfect in these ten dharmas, they will obtain my land and achieve skillful means.'
Sudhana asked: 'What is the meaning of the land that the Holy One speaks of?'
Mañjuśrī (Manjushri) said: 'It means the place where all Bodhisattvas dwell.'
Sudhana asked: 'Why is it said to be the place where all Bodhisattvas dwell?'
Mañjuśrī (Manjushri) said: 'Good man! The most supreme first principle (highest truth) is the place where Bodhisattvas dwell. Why? Good man! The most supreme first principle is unproduced, unextinguished, non-perishing, non-destroyed, non-coming, and non-going. Such language is beyond the realm of words, beyond the reach of speech, cannot be distinguished by concepts, and cannot be understood by idle speculation; it is originally without speech, its nature is tranquil, and only the Holy Ones can realize it within themselves. Good man! Because of this most supreme first principle, the Tathāgatas (Tathagata) appear in the world; whether the Buddha appears in the world or not, this truth cannot be destroyed. Good man! All Bodhisattvas, in order to realize this first principle, abandon great wealth, young kingship, practice various difficult austerities, shave their heads and beards, wear monastic robes, leave home with right faith, wholeheartedly seek the subtle truth, and diligently strive without懈怠, like saving
頭然。善男子！若無第一義者，所修梵行，為何所用？如來出世，為何所依？善男子！以深信有第一義故，令諸菩薩具足圓滿此十種法，是故應當如是知見、如是解說，於我國土善巧成就。」
善財童子白言：「聖者！行何等法，當得聖者凈妙國土？」
文殊師利言：「若諸菩薩能於一切心無憍慢，于諸眾生生平等心，于諸如來修真供養，得我國土。」
善財童子白言：「聖者！云何名為無憍慢心、生平等心、修真供養？」
文殊師利言：「善男子！菩薩有十種法，審諦思惟具足圓滿，則能成就無憍慢心。何等為十？一者、一心思惟諦觀身界，作是念言：『我今出家，無殊死人；所以者何？父母、親愛、朋友、眷屬一切所有皆棄捨故。』如是思惟，得無憍慢。二者、思惟我今此身，服壞色衣，進止威儀，不同世間，如是思惟，得無憍慢。三者、思惟既毀形好，執持應器，乞丐於他，如是思惟，得無憍慢。四者、思惟我今乞食，如旃陀羅，如是思惟，令心卑下，得無憍慢。五者、思惟為求段食，長養我身、我之壽命，宛在他手，如是思惟，得無憍慢。六者、思惟所乞之食，人畜之餘，彼若嫌棄，我方得食，如是思惟，得無憍慢。七者、思惟我今應當于師長所，恭敬供養，令生歡喜，如是思惟，
【現代漢語翻譯】 現代漢語譯本： 文殊師利菩薩說：『是的。善男子！如果沒有第一義（ परमार्थ，paramārtha，終極真理），那麼所修的梵行（ ब्रह्मचर्य，brahmacarya，清凈的修行）有什麼用呢？如來（ तथागत，tathāgata，佛的稱號）出世，又依據什麼呢？善男子！因為深信有第一義，才使得諸菩薩具足圓滿這十種法，所以應當這樣認知、這樣解說，在我的國土中善巧地成就。』 善財童子問：『聖者！修行什麼法，才能得到聖者您清凈美好的國土呢？』 文殊師利菩薩說：『如果諸菩薩能對一切心沒有驕慢，對一切眾生生起平等心，對諸如來修持真正的供養，就能得到我的國土。』 善財童子問：『聖者！什麼叫做沒有驕慢心、生起平等心、修持真正的供養呢？』 文殊師利菩薩說：『善男子！菩薩有十種法，仔細地思考並使其圓滿，就能成就沒有驕慢的心。是哪十種呢？第一，一心一意地思考並觀察自身，這樣想：『我現在出家，和死人沒什麼區別；為什麼呢？因為父母、親人、朋友、眷屬一切都捨棄了。』這樣思考，就能得到沒有驕慢的心。第二，思考我現在這身體，穿著壞色的衣服，舉止威儀，和世間人不同，這樣思考，就能得到沒有驕慢的心。第三，思考既然已經毀壞了美好的外形，拿著應器（缽），向他人乞討，這樣思考，就能得到沒有驕慢的心。第四，思考我現在乞食，就像旃陀羅（caṇḍāla，印度社會中的賤民）一樣，這樣思考，使內心謙卑，就能得到沒有驕慢的心。第五，思考爲了求得食物，來滋養我的身體、我的壽命，完全掌握在他人手中，這樣思考，就能得到沒有驕慢的心。第六，思考所乞討的食物，是人或動物剩下的，他們如果嫌棄，我才能得到食物，這樣思考，就能得到沒有驕慢的心。第七，思考我現在應當在師長那裡，恭敬供養，使他們歡喜，這樣思考，
【English Translation】 English version: Mañjuśrī Bodhisattva said: 'Indeed. Good man! If there were no ultimate truth (paramārtha), what would be the use of the pure conduct (brahmacarya) that is practiced? What would the Tathāgata (a title of the Buddha) rely on when appearing in the world? Good man! Because of the deep belief in the existence of the ultimate truth, the Bodhisattvas are able to fully accomplish these ten dharmas. Therefore, one should understand and explain it in this way, and skillfully achieve it in my land.' Sudhana asked: 'Holy One! By practicing what dharma can one attain the pure and wonderful land of the Holy One?' Mañjuśrī Bodhisattva said: 'If the Bodhisattvas can have no arrogance in all their minds, generate an equal mind towards all beings, and practice true offerings to all Tathāgatas, they can attain my land.' Sudhana asked: 'Holy One! What is meant by having no arrogance, generating an equal mind, and practicing true offerings?' Mañjuśrī Bodhisattva said: 'Good man! Bodhisattvas have ten dharmas, which, when carefully contemplated and fully accomplished, can lead to the attainment of a mind without arrogance. What are these ten? First, one should single-mindedly contemplate and observe one's own body, thinking: 『I have now left home, and am no different from a dead person; why is that? Because I have abandoned my parents, loved ones, friends, and all relatives.』 By contemplating in this way, one attains freedom from arrogance. Second, one should contemplate that this body of mine now wears worn-out clothes, and my conduct and demeanor are different from those of the world. By contemplating in this way, one attains freedom from arrogance. Third, one should contemplate that having destroyed my beautiful form, I hold an alms bowl and beg from others. By contemplating in this way, one attains freedom from arrogance. Fourth, one should contemplate that I now beg for food like a caṇḍāla (an untouchable in Indian society). By contemplating in this way, one makes the mind humble and attains freedom from arrogance. Fifth, one should contemplate that in order to obtain food to nourish my body and my life, I am completely in the hands of others. By contemplating in this way, one attains freedom from arrogance. Sixth, one should contemplate that the food I beg for is the leftovers of humans or animals, and only if they despise it can I obtain it. By contemplating in this way, one attains freedom from arrogance. Seventh, one should contemplate that I should now respectfully make offerings to my teachers, making them happy. By contemplating in this way,
得無憍慢。八者、思惟我今欲令同梵行者，生歡喜故，具足威儀，無違法式，如是思惟，得無憍慢。九者、思惟我今出家，于佛法中未得少分，如是思惟，得無憍慢。十者、思惟一切眾生於我瞋恨，我常安忍，如是思惟，得無憍慢。善男子！是為菩薩思惟十法，具足圓滿，則能成就無憍慢心。
「複次，善男子！菩薩有十種法，具足圓滿，則于眾生得平等心。何等為十？一者、于諸眾生所作平等；二者、于諸眾生心無障礙；三者、于諸眾生心無疲倦；四者、為欲利益諸眾生故，具足修行六波羅蜜；五者、為諸眾生集一切智，亦不依止無二之相；六者、普觀眾生同於如如，無所分別；七者、了達眾生體性平等，而能證入平等心性；八者、愿與眾生同得出離生死大火；九者、自既出已，復能拔出一切眾生；十者、平等安置一切眾生無憂惱處。善男子！譬如世間長者、居士生育五子，平等愛念，受用資具等無有二；而彼諸子愚小無知，於一切處未能分別；時，彼長者宅舍之中，欻然火起，彼諸子等各居一處。善男子！于意云何？時，彼長者出諸子心，有先後不？」
善財答言：「彼長者心等無先後，隨所親近，即先濟拔。」
文殊師利言：「善男子！菩薩摩訶薩亦復如是；一切眾生在於生死舍宅之中，三
【現代漢語翻譯】 現代漢語譯本：第八，思維我應該讓同修梵行的人心生歡喜，所以要具足威儀，不違反規矩，這樣思維，就不會有驕慢。第九，思維我現在出家，在佛法中還沒有得到少許成就，這樣思維，就不會有驕慢。第十，思維一切眾生對我嗔恨，我都要安忍，這樣思維，就不會有驕慢。善男子！這就是菩薩思維的十種方法，如果能圓滿具足，就能成就沒有驕慢的心。 「再者，善男子！菩薩有十種方法，如果能圓滿具足，就能對眾生生起平等心。是哪十種呢？第一，對一切眾生所作所為都平等對待；第二，對一切眾生心中沒有障礙；第三，對一切眾生心中沒有疲倦；第四，爲了利益一切眾生，具足修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）；第五，爲了讓一切眾生獲得一切智慧，也不執著于無二的境界；第六，普遍觀察一切眾生都和真如（事物的真實本性）相同，沒有分別；第七，瞭解眾生的本體是平等的，從而能夠證入平等的心性；第八，希望和眾生一同脫離生死的熊熊大火；第九，自己已經脫離之後，還能救拔一切眾生；第十，平等地安置一切眾生在沒有憂愁煩惱的地方。善男子！譬如世間的長者、居士生了五個孩子，平等地愛護他們，給他們享用的資具也完全一樣；而這些孩子年幼無知，在任何地方都不能分辨；這時，長者的宅院中，忽然起火，這些孩子們各自在不同的地方。善男子！你認為怎麼樣？這時，長者救出孩子們的心，有先後嗎？」 善財回答說：「長者的心平等沒有先後，誰離得近，就先救拔誰。」 文殊師利說：「善男子！菩薩摩訶薩也是這樣；一切眾生都在生死的宅院中，被三
【English Translation】 English version: Eighth, contemplate that I should make those who practice the pure life with me happy, therefore, I should be complete in deportment and not violate the rules. By contemplating this, one will not be arrogant. Ninth, contemplate that I have now left home, and have not yet attained even a small part of the Buddha's teachings. By contemplating this, one will not be arrogant. Tenth, contemplate that all sentient beings may hate me, but I will always be patient. By contemplating this, one will not be arrogant. Good man! These are the ten methods of contemplation for a Bodhisattva. If one can fulfill them completely, one can achieve a mind free from arrogance. Furthermore, good man! A Bodhisattva has ten methods, if one can fulfill them completely, one can develop an equal mind towards all sentient beings. What are these ten? First, to treat all sentient beings equally in all actions; second, to have no obstacles in the mind towards all sentient beings; third, to have no weariness in the mind towards all sentient beings; fourth, to cultivate the six paramitas (generosity, discipline, patience, diligence, meditation, and wisdom) completely for the benefit of all sentient beings; fifth, to gather all wisdom for all sentient beings, and not to cling to the state of non-duality; sixth, to universally observe that all sentient beings are the same as Suchness (the true nature of things), without any discrimination; seventh, to understand that the essence of sentient beings is equal, and thus be able to enter into the nature of an equal mind; eighth, to wish to escape the great fire of birth and death together with all sentient beings; ninth, having escaped oneself, to also be able to rescue all sentient beings; tenth, to equally place all sentient beings in a place free from worry and distress. Good man! For example, a wealthy elder or householder has five children, and loves them equally, and the resources they use are exactly the same; but these children are young and ignorant, and cannot distinguish anything in any place; at this time, a fire suddenly breaks out in the elder's house, and these children are each in different places. Good man! What do you think? At this time, does the elder's mind in rescuing the children have any order of priority? Sudhana replied, 'The elder's mind is equal and has no order of priority. Whoever is closer, he will rescue first.' Manjushri said, 'Good man! The Bodhisattva Mahasattva is also like this; all sentient beings are in the house of birth and death, being
毒熾火，忽然而起，其心愚闇，無所分別，各隨業力五趣受生；菩薩等心，調伏成熟，但隨親近，即先拔濟成熟，安置寂靜界中。善男子！是為菩薩有十種法，具足圓滿，于諸眾生，成就平等。
「複次，善男子！菩薩有十種法，具足圓滿，則得成就修真供養一切如來。何等為十？一者、以法供養；二者、修行諸行；三者、平等利樂一切眾生；四者、以慈悲心隨順攝取；五者、以如來力隨順一切；六者、不捨勸修一切善法；七者、不捨一切菩薩事業；八者、如說能行，如行能說；九者、長時遍修心無疲厭；十者、常不捨離大菩提心。若諸菩薩具此十法，則能成就供養如來；非以財寶、飲食、衣服名真供養。何以故？如來恭敬尊重法故；猶如孝子，尊重父母，承順顏色，心無暫舍；若復有人敬其父母，其子倍復尊重是人；諸佛如來亦復如是；若諸眾生供養法者，是真成就供養如來，以諸如來尊重法故。善男子！如來從修行中來；若能修行，是則成就供養如來；諸佛出世，本為利樂諸眾生故；為以慈悲攝眾生故；隨順利樂而為力故。善男子！若不勸修一切善法，亦不利樂一切眾生；若舍菩薩所修事業，是亦不能利樂眾生；若復不能如說修行，如行能說，是亦不能利樂眾生；若心下劣而生疲厭，是亦不能利樂眾生；若
【現代漢語翻譯】 現代漢語譯本 毒火熾烈燃燒，突然升起，他們的心智愚昧昏暗，無法分辨是非，各自隨著業力在五道中輪迴受生；菩薩則以平等心對待眾生，調伏並使其成熟，只是根據親近的程度，優先救拔那些已經成熟的眾生，將他們安置在寂靜的境界中。善男子！這就是菩薩所擁有的十種法，具足圓滿，從而對一切眾生，成就平等對待。 『再者，善男子！菩薩有十種法，具足圓滿，就能成就修習真正的供養一切如來（Tathagata，佛的稱號）。是哪十種呢？第一，以法供養；第二，修行各種善行；第三，平等地利益和安樂一切眾生；第四，以慈悲心隨順攝取眾生；第五，以如來的力量隨順一切；第六，不放棄勸導眾生修習一切善法；第七，不放棄一切菩薩的事業；第八，能如所說的那樣去實行，能如所實行那樣去宣說；第九，長時間普遍地修習，內心沒有疲倦厭煩；第十，常常不捨離大菩提心（Mahabodhi-citta，成佛的願望）。如果各位菩薩具足這十種法，就能成就供養如來；而不是用財寶、飲食、衣服等來供養才算是真正的供養。為什麼呢？因為如來恭敬尊重佛法；就像孝順的子女，尊重父母，順從父母的意願，心中沒有片刻的舍離；如果有人尊敬他的父母，他的子女會更加尊重這個人；諸佛如來也是如此；如果眾生供養佛法，這才是真正成就了供養如來，因為諸如來尊重佛法。善男子！如來是從修行中來的；如果能夠修行，這就是成就了供養如來；諸佛出世，本來是爲了利益和安樂一切眾生；爲了用慈悲心攝取眾生；隨順眾生的意願而給予力量。善男子！如果不勸導眾生修習一切善法，也就不能利益和安樂一切眾生；如果捨棄菩薩所修的事業，也不能利益和安樂眾生；如果不能如所說的那樣去修行，如所實行那樣去宣說，也不能利益和安樂眾生；如果內心下劣而產生疲倦厭煩，也不能利益和安樂眾生；如果』
【English Translation】 English version The fire of poison blazes fiercely, suddenly arising, their minds are foolish and darkened, unable to distinguish right from wrong, each according to their karmic force, they are born into the five realms of existence; Bodhisattvas, with equanimity, tame and mature beings, but according to their closeness, they first liberate and mature those who are ready, placing them in the realm of tranquility. Good man! These are the ten dharmas that a Bodhisattva possesses, complete and perfect, thus achieving equality towards all beings. 'Furthermore, good man! A Bodhisattva has ten dharmas, complete and perfect, which enable them to achieve the true offering to all Tathagatas (Buddha's title). What are these ten? First, offering with the Dharma; second, practicing various good deeds; third, equally benefiting and bringing happiness to all beings; fourth, with a compassionate heart, guiding and embracing beings; fifth, with the power of the Tathagata, complying with everything; sixth, not abandoning the encouragement to practice all good dharmas; seventh, not abandoning all Bodhisattva activities; eighth, being able to practice as they preach, and preach as they practice; ninth, practicing extensively for a long time without weariness or aversion; tenth, constantly not abandoning the great Bodhi-citta (the aspiration for enlightenment). If Bodhisattvas possess these ten dharmas, they can achieve the offering to the Tathagata; not by offering wealth, food, or clothing is considered a true offering. Why is that? Because the Tathagata respects and honors the Dharma; just like a filial child, respecting their parents, complying with their wishes, and never abandoning them in their heart; if someone respects their parents, their children will respect that person even more; the Tathagatas are also like this; if beings offer the Dharma, this is truly achieving the offering to the Tathagata, because all Tathagatas respect the Dharma. Good man! The Tathagata comes from practice; if one can practice, this is achieving the offering to the Tathagata; the Buddhas appear in the world, originally to benefit and bring happiness to all beings; to embrace beings with compassion; and to give strength according to the wishes of beings. Good man! If one does not encourage beings to practice all good dharmas, one cannot benefit and bring happiness to all beings; if one abandons the activities practiced by Bodhisattvas, one cannot benefit and bring happiness to beings; if one cannot practice as one preaches, and preach as one practices, one cannot benefit and bring happiness to beings; if one's mind is inferior and one becomes weary and averse, one cannot benefit and bring happiness to beings; if'
暫舍離菩提心者，是亦不能利樂眾生。何以故？善男子！夫為菩薩為欲利樂諸眾生故，勤求阿耨多羅三藐三菩提，若無眾生，一切菩薩不成正覺。善男子！汝應如是解法供養，則得成就供養如來；非以世間財寶、飲食名為供養；善男子！是為菩薩具足十法，則能成就供養如來。」
爾時，文殊師利顯示如是無量無邊微妙法義，勸教善財令修習已，還攝神力，忽然不現。
爾時，善財童子即見三千大千世界極微塵數諸善知識，悉皆親近承事供養，令生歡喜；于所誘誨，隨順受行、增長、趣求一切智意；于佛境界生決定解，大悲心海容納出生，大慈教云普覆一切，于毗盧遮那廣大身云，增長愛敬；于諸菩薩無礙解脫，心常安住，速疾出生如來普門無著凈眼，觀一切佛修行圓滿功德大海，深信如來積行所修一切智體，精勤速疾增一切智助道之法，善能迴向一切菩薩清凈深心，善知三世一切如來相續不斷，深入一切佛法教海，隨順解了諸佛法輪；于諸世間如影普現，深入一切菩薩愿海，盡一切劫修菩薩行，得普門智，照如來境，增長一切菩薩諸根，得一切智清凈光明，普照十方一切法界；於一切剎教化眾生，發修行心，成就利益；能隨順解生死種類，摧煩惱業一切障山；隨順證悟無障礙法，入法界藏平等地中，常
【現代漢語翻譯】 現代漢語譯本：如果有人暫時捨棄了菩提心，他也不能利益和安樂眾生。為什麼呢？善男子！菩薩爲了利益和安樂一切眾生，才勤奮地追求阿耨多羅三藐三菩提（無上正等正覺）。如果沒有眾生，一切菩薩都不能成就正覺。善男子！你應該這樣理解法供養，才能成就供養如來；而不是用世間的財寶、飲食來稱為供養。善男子！這就是菩薩具足十種法，就能成就供養如來。 當時，文殊師利菩薩顯示了這樣無量無邊的微妙法義，勸導教誨善財童子令其修習后，就收回神通力量，忽然消失不見。 當時，善財童子立即見到三千大千世界極微塵數那麼多的善知識，都親自親近承事供養，使他們生起歡喜心；對於他們的誘導教誨，都隨順接受並實行，增長和追求一切智慧的意願；對於佛的境界生起堅定的理解，大悲心像大海一樣容納出生，大慈的教化像云一樣普遍覆蓋一切，對於毗盧遮那佛（光明遍照）廣大身云，增長愛敬之心；對於諸菩薩的無礙解脫，內心常常安住，迅速出生如來普遍無著的清凈眼，觀察一切佛修行圓滿的功德大海，深信如來積累修行所修的一切智慧本體，精勤迅速地增長一切智慧的助道之法，善於迴向一切菩薩清凈的深心，善於瞭解三世一切如來相續不斷，深入一切佛法教海，隨順理解諸佛的法輪；在世間像影子一樣普遍顯現，深入一切菩薩的愿海，盡一切劫修菩薩行，得到普遍的智慧，照耀如來的境界，增長一切菩薩的諸根，得到一切智慧的清凈光明，普遍照耀十方一切法界；在一切剎土教化眾生，發起修行之心，成就利益；能夠隨順理解生死的種類，摧毀煩惱業的一切障礙山；隨順證悟無障礙的法，進入法界藏平等之地，常常安住。
【English Translation】 English version: If one temporarily abandons the Bodhi mind, they also cannot benefit and bring joy to sentient beings. Why is that? Good son! Bodhisattvas, for the sake of benefiting and bringing joy to all sentient beings, diligently seek Anuttara-samyak-sambodhi (unexcelled complete enlightenment). If there were no sentient beings, all Bodhisattvas could not achieve perfect enlightenment. Good son! You should understand Dharma offerings in this way, then you can accomplish the offering to the Tathagata; it is not by using worldly treasures and food that one is called an offering. Good son! This is how a Bodhisattva, possessing ten qualities, can accomplish the offering to the Tathagata. At that time, Manjushri (the Bodhisattva of Wisdom) manifested such immeasurable and boundless subtle Dharma meanings, and after advising and teaching Sudhana (the seeker of truth) to practice them, he withdrew his spiritual powers and suddenly disappeared. At that time, Sudhana immediately saw as many good teachers as there are fine dust particles in the three thousand great thousand worlds, all of whom he personally approached, served, and made offerings to, causing them to rejoice; to their guidance and teachings, he followed and practiced accordingly, increasing and pursuing the intention of all wisdom; towards the realm of the Buddha, he developed a firm understanding, his great compassionate heart like an ocean, embracing and giving birth to all, his great loving teachings like clouds, universally covering everything, towards the vast body cloud of Vairocana (the Illuminator), he increased his love and respect; towards the unobstructed liberation of all Bodhisattvas, his mind was constantly at peace, quickly giving birth to the Tathagata's universal, unattached, pure eye, observing the ocean of merits of all Buddhas' perfect practice, deeply believing in the essence of all wisdom accumulated by the Tathagata's practice, diligently and quickly increasing the auxiliary paths to all wisdom, skillfully dedicating to the pure and profound minds of all Bodhisattvas, skillfully understanding the continuous succession of all Tathagatas in the three times, deeply entering the ocean of all Buddha's teachings, following and understanding the Dharma wheel of all Buddhas; universally appearing in the world like a shadow, deeply entering the ocean of all Bodhisattvas' vows, practicing the Bodhisattva path for all eons, attaining universal wisdom, illuminating the realm of the Tathagata, increasing all the roots of all Bodhisattvas, attaining the pure light of all wisdom, universally illuminating all Dharma realms in the ten directions; in all lands, teaching and transforming sentient beings, giving rise to the mind of practice, accomplishing benefits; able to follow and understand the types of birth and death, destroying all the mountain of obstacles of afflictions and karma; following and realizing unobstructed Dharma, entering the equal ground of the Dharma realm treasury, and constantly abiding.
住寂靜菩薩解脫，勤求一切如來境界，一切諸佛威力加持。善財童子起如是等微細觀察，安住普賢甚深境界，即聞普賢菩薩名號，及普賢行最勝大愿；從初發心最勝助道，最勝現前出生功德，微細威儀；及聞普賢菩薩諸地，及地處所地、差別得地、自在行地、差別住地、勇猛地、威德地同住；既聞此已，渴仰欲見普賢菩薩，即于金剛海藏菩提道場如來師子座前，一切寶蓮華藏座上，起等虛空界廣大心、拔一切現前執著心、集一切德無染心、凈一切剎無想心、了一切法歡喜心、觀一切境無礙心、入一切方周遍心、行一切行無障心、凈一切智境界妙行自在心、觀一切菩薩道場莊嚴清凈明瞭心、深入一切如來法海廣大心、調伏成熟一切眾生周遍心、凈一切佛剎無量心、了一切眾會如影心、住一切劫無盡心、究竟如來力無所畏不共佛法無退轉心。
善財童子起如是心，以自善根所潤澤故；一切如來加被力故；普賢同分善根力故；欲見普賢，有十種瑞相。何等為十？一者、見一切佛剎清凈，一切如來道場莊嚴；二者、見一切佛剎清凈，無諸惡道一切雜類；三者、見一切佛剎清凈，眾妙蓮華以為莊嚴；四者、見一切佛剎清凈，一切眾生身心清涼；五者、見一切佛剎清凈，眾寶為體，形色莊嚴；六者、見一切佛剎清凈，一切眾
【現代漢語翻譯】 現代漢語譯本 安住于寂靜的菩薩解脫境界，勤勉地尋求一切如來的境界，以及一切諸佛的威力加持。善財童子生起如此細微的觀察，安住于普賢菩薩甚深的境界中，隨即聽聞到普賢菩薩的名號，以及普賢菩薩最殊勝的大愿；從最初發心時最殊勝的助道，最殊勝的現前出生功德，細微的威儀；並且聽聞到普賢菩薩的諸地（菩薩修行的不同階段），以及地處所地（菩薩所處的不同境界）、差別得地（在不同境界中獲得的成就）、自在行地（自由自在地修行）、差別住地（在不同境界中的安住）、勇猛地（精進修行的境界）、威德地（具有威嚴和德行的境界）同住；聽聞這些之後，他渴望見到普賢菩薩，便在金剛海藏菩提道場如來師子座前，一切寶蓮華藏座上，生起等同虛空界般廣大的心、拔除一切現前執著的心、聚集一切功德而無染著的心、清凈一切佛剎而無妄想的心、明瞭一切法而歡喜的心、觀察一切境界而無障礙的心、進入一切方向而周遍的心、修行一切行門而無障礙的心、清凈一切智慧境界的微妙修行自在的心、觀察一切菩薩道場莊嚴清凈明瞭的心、深入一切如來法海廣大的心、調伏成熟一切眾生周遍的心、清凈一切佛剎無量的心、明瞭一切眾會如影的心、安住一切劫無盡的心、究竟如來力無所畏不共佛法不退轉的心。 善財童子生起這樣的心，因為他自身善根的滋潤；一切如來的加持力；普賢菩薩同等善根的力量；想要見到普賢菩薩，出現了十種瑞相。是哪十種呢？第一，見到一切佛剎清凈，一切如來道場莊嚴；第二，見到一切佛剎清凈，沒有諸惡道和一切雜類眾生；第三，見到一切佛剎清凈，以各種美妙的蓮花作為莊嚴；第四，見到一切佛剎清凈，一切眾生身心清涼；第五，見到一切佛剎清凈，以各種珍寶為體，形色莊嚴；第六，見到一切佛剎清凈，一切眾
【English Translation】 English version Abiding in the liberation of a silent Bodhisattva, diligently seeking the realm of all Tathagatas (Buddhas), and the power and blessings of all Buddhas. Sudhana (a seeker of enlightenment) arose with such subtle observations, dwelling in the profound realm of Samantabhadra (Universal Worthy) Bodhisattva, and immediately heard the name of Samantabhadra Bodhisattva, as well as the most supreme great vows of Samantabhadra; from the most supreme path of assistance at the initial arising of the mind, the most supreme merits of present birth, subtle deportment; and heard of the various Bhumis (stages of Bodhisattva practice) of Samantabhadra Bodhisattva, as well as the Bhumi-place (different realms where Bodhisattvas reside), the Bhumi-distinction (achievements in different realms), the Bhumi of free practice, the Bhumi of distinct dwelling, the Bhumi of courage, the Bhumi of majestic virtue, dwelling together; having heard this, he yearned to see Samantabhadra Bodhisattva, and thus, in the Vajra Ocean Treasury Bodhi-mandala (enlightenment site), before the Lion Throne of the Tathagata, on the seat of all jeweled lotus treasuries, he arose with a mind as vast as the realm of space, a mind that uproots all present attachments, a mind that gathers all virtues without defilement, a mind that purifies all Buddha-lands without conceptualization, a mind that understands all dharmas (teachings) with joy, a mind that observes all realms without obstruction, a mind that enters all directions pervasively, a mind that practices all practices without hindrance, a mind that purifies all wisdom realms with wondrous practice and freedom, a mind that observes all Bodhisattva mandalas with adornment, purity, and clarity, a mind that deeply enters the vast ocean of all Tathagata's dharma, a mind that tames and matures all sentient beings pervasively, a mind that purifies all Buddha-lands immeasurably, a mind that understands all assemblies like shadows, a mind that dwells in all kalpas (eons) without end, a mind that ultimately attains the Tathagata's power, fearlessness, unique Buddha-dharma, and non-retrogression. Sudhana arose with such a mind, because of the nourishment of his own roots of goodness; the power of the blessings of all Tathagatas; the power of the equal roots of goodness of Samantabhadra; desiring to see Samantabhadra, ten auspicious signs appeared. What are the ten? First, seeing all Buddha-lands pure, all Tathagata mandalas adorned; second, seeing all Buddha-lands pure, without evil paths and all kinds of mixed beings; third, seeing all Buddha-lands pure, adorned with various wonderful lotuses; fourth, seeing all Buddha-lands pure, all sentient beings with coolness of body and mind; fifth, seeing all Buddha-lands pure, with various jewels as their substance, adorned with forms and colors; sixth, seeing all Buddha-lands pure, all
生種種形色相好嚴身；七者、見一切佛剎清凈，諸莊嚴云普覆其上；八者、見一切佛剎清凈，一切眾生互起慈心遞相利益；九者、見一切佛剎清凈，菩提道場形體莊嚴；十者、見一切佛剎清凈，一切眾生心常隨順憶念諸佛；是為十。又見十種大光明相，何等為十？一者、見一切世界所有極微一一塵中，出一切世界極微塵數如來光網云，周遍照耀；二者、見一一塵中，出一切世界極微塵數如來圓光輪云，無量無數，種種色相，周遍法界；三者、見一一塵中，出一切世界極微塵數種種如來寶影像云，周遍法界；四者、見一一塵中，出一切世界極微塵數種種如來光焰輪云，周遍法界；五者、見一一塵中，出一切世界極微塵數種種妙香、涂香、燒香、華鬘等云，周遍十方一切法界，出大音聲，稱讚普賢一切行愿大功德海；六者、見一一塵中，出一切世界極微塵數種種日月、星宿、光明雲，皆放普賢菩薩光明，遍滿法界；七者、見一一塵中，出一切世界極微塵數種種眾生形像燈云，猶如佛光，遍照法界；八者、見一一塵中，出一切世界極微塵數種種如來身影像摩尼寶云，周遍法界；九者、見一一塵中，出一切世界極微塵數種種如來影像光明身云，如大雲雨，普說一切如來大愿，及威德力；十者、見一一塵中，出一切世界極微塵數
【現代漢語翻譯】 現代漢語譯本 （菩薩）顯現種種形態、色彩和美好的相貌來莊嚴自身；第七，見到一切佛土清凈，各種莊嚴的雲彩普遍覆蓋其上；第八，見到一切佛土清凈，一切眾生互相生起慈悲之心，彼此利益；第九，見到一切佛土清凈，菩提道場（覺悟的場所）的形體莊嚴；第十，見到一切佛土清凈，一切眾生的心常常隨順憶念諸佛；這就是十種。又見到十種大光明相，是哪十種呢？第一，見到一切世界所有極微小的微塵中，都出現一切世界極微塵數（非常多的數量）的如來光網云，周遍照耀；第二，見到每一個微塵中，都出現一切世界極微塵數如來圓光輪云，無量無數，種種色彩和形態，周遍法界（宇宙）；第三，見到每一個微塵中，都出現一切世界極微塵數種種如來寶影像云，周遍法界；第四，見到每一個微塵中，都出現一切世界極微塵數種種如來光焰輪云，周遍法界；第五，見到每一個微塵中，都出現一切世界極微塵數種種美妙的香、涂香、燒香、花鬘等云，周遍十方一切法界，發出巨大的聲音，稱讚普賢（菩薩名）一切行愿的大功德海；第六，見到每一個微塵中，都出現一切世界極微塵數種種日月、星宿、光明雲，都放出普賢菩薩的光明，遍滿法界；第七，見到每一個微塵中，都出現一切世界極微塵數種種眾生形象的燈云，猶如佛光，遍照法界；第八，見到每一個微塵中，都出現一切世界極微塵數種種如來身影像的摩尼寶云，周遍法界；第九，見到每一個微塵中，都出現一切世界極微塵數種種如來影像的光明身云，像大雲雨一樣，普遍宣說一切如來的大愿，以及威德力量；第十，見到每一個微塵中，都出現一切世界極微塵數
【English Translation】 English version Manifesting various forms, colors, and beautiful appearances to adorn themselves; seventh, seeing all Buddha lands pure, with various adornment clouds universally covering them; eighth, seeing all Buddha lands pure, with all sentient beings mutually arising compassionate hearts, benefiting each other; ninth, seeing all Buddha lands pure, with the Bodhi (enlightenment) place's form adorned; tenth, seeing all Buddha lands pure, with the minds of all sentient beings constantly following and remembering all Buddhas; these are the ten. Furthermore, seeing ten kinds of great light appearances, what are the ten? First, seeing in each and every extremely small dust particle of all worlds, there emerge clouds of light nets of Tathagatas (Buddhas), as numerous as the extremely small dust particles of all worlds, illuminating everywhere; second, seeing in each and every dust particle, there emerge clouds of circular light wheels of Tathagatas, as numerous as the extremely small dust particles of all worlds, immeasurable and countless, with various colors and forms, pervading the Dharma Realm (universe); third, seeing in each and every dust particle, there emerge clouds of various precious images of Tathagatas, as numerous as the extremely small dust particles of all worlds, pervading the Dharma Realm; fourth, seeing in each and every dust particle, there emerge clouds of various light flame wheels of Tathagatas, as numerous as the extremely small dust particles of all worlds, pervading the Dharma Realm; fifth, seeing in each and every dust particle, there emerge clouds of various wonderful fragrances, scented ointments, burning incense, flower garlands, etc., as numerous as the extremely small dust particles of all worlds, pervading the entire Dharma Realm of the ten directions, emitting great sounds, praising the great ocean of merits and virtues of all the practices and vows of Samantabhadra (a Bodhisattva); sixth, seeing in each and every dust particle, there emerge clouds of various suns, moons, stars, and lights, as numerous as the extremely small dust particles of all worlds, all emitting the light of Samantabhadra Bodhisattva, filling the Dharma Realm; seventh, seeing in each and every dust particle, there emerge clouds of lamps in the forms of various sentient beings, as numerous as the extremely small dust particles of all worlds, like the light of the Buddha, illuminating the Dharma Realm; eighth, seeing in each and every dust particle, there emerge clouds of Mani jewels with images of various Tathagata bodies, as numerous as the extremely small dust particles of all worlds, pervading the Dharma Realm; ninth, seeing in each and every dust particle, there emerge clouds of light bodies with images of various Tathagatas, as numerous as the extremely small dust particles of all worlds, like great clouds and rain, universally proclaiming all the great vows of the Tathagatas, and their majestic power; tenth, seeing in each and every dust particle, there emerge as many as the extremely small dust particles of all worlds
種種菩薩圓滿光明影像身云，隨諸眾生種種變化，普令一切皆生愛樂，如是所作，周遍法界；是為十。
爾時，善財童子見此十種光明相已，即作是念：「我今必見普賢菩薩。」於時，善財住自善根普光照力，住諸如來所護念力；能生佛法普智光明，于普賢行現前照了；于普賢愿深入無際；於一切如來境界深心信解；于諸菩薩廣大境界得決定力，修集得見普賢之想，深入如來一切種智，普攝諸根令其寂靜，起大精進無有退轉，身心普現十方世界；即以普眼觀察十方一切諸佛、菩薩眾會諸莊嚴具；一切境界，皆作得見普賢之想；以智慧眼，觀察普賢從初發心所行之道，其心廣大猶如虛空，大悲堅固猶若金剛，威德加持盡未來際，愿不捨離普賢菩薩，以平等心行普賢行，唸唸隨順清凈自在，常得安住如來境界，成就普賢種種智地。
善財童子具足圓滿，如是觀已；即見普賢菩薩在於毗盧遮那如來、應、正等覺前，坐蓮華藏師子之座，諸菩薩眾所共圍繞；身相殊特，世無與等，智慧功德種種境界不可思議；一切菩薩微細觀察，無有邊際，與諸如來平等無二。善財童子見普賢身一一毛孔，唸唸中出一切世界極微塵數種種光明雲，遍法界、虛空界、一切世界，普光照耀，除滅一切眾生苦患；見一一毛孔，唸唸中出一
【現代漢語翻譯】 現代漢語譯本 種種菩薩圓滿光明影像身云，隨著各種眾生的不同變化而變化，普遍讓一切眾生都產生喜愛和快樂，像這樣所做的一切，周遍整個法界；這是第十種。 當時，善財童子見到這十種光明相后，就產生這樣的想法：『我現在必定能見到普賢菩薩。』這時，善財安住于自身善根的普光照耀之力，安住于諸佛如來所護念的力量；能夠生起佛法的普遍智慧光明，對於普賢菩薩的行愿能夠清晰地照見；對於普賢菩薩的願力能夠深入無邊際；對於一切如來的境界能夠深信理解；對於諸菩薩的廣大境界能夠得到堅定的力量，修習併產生見到普賢菩薩的想法，深入如來的一切種智，普遍攝持諸根使其寂靜，生起大精進心而沒有退轉，身心普遍顯現在十方世界；於是用普眼觀察十方一切諸佛、菩薩眾會以及各種莊嚴的器具；一切境界，都產生見到普賢菩薩的想法；用智慧之眼，觀察普賢菩薩從最初發心所修行的道路，他的心廣大猶如虛空，大悲心堅固猶如金剛，威德加持直到未來際，發願不捨離普賢菩薩，用平等心修行普賢菩薩的行愿，唸唸隨順清凈自在，常常安住在如來的境界，成就普賢菩薩的種種智慧之地。 善財童子具足圓滿，像這樣觀察之後；就見到普賢菩薩在毗盧遮那如來（Vairocana Buddha，意為光明遍照佛）、應、正等覺（應供、正遍知）前，坐在蓮花藏獅子座上，被眾菩薩圍繞；他的身相特別殊勝，世間沒有可以與之相比的，智慧功德和種種境界不可思議；一切菩薩仔細觀察，也看不到邊際，與諸如來平等無二。善財童子見到普賢菩薩的每一個毛孔，在每一個念頭中都發出一切世界極微塵數（指極小的數量）的種種光明雲，遍佈法界、虛空界、一切世界，普遍照耀，消除一切眾生的痛苦和災難；見到每一個毛孔，在每一個念頭中都發出一切
【English Translation】 English version Various clouds of light and image bodies of Bodhisattvas, perfectly complete, transform according to the various changes of all sentient beings, universally causing all to generate love and joy. Such actions pervade the entire Dharma Realm; this is the tenth. At that time, Sudhana saw these ten kinds of light appearances and immediately thought, 'I will surely see Samantabhadra Bodhisattva now.' At that moment, Sudhana dwelled in the power of the universal light illumination of his own roots of goodness, dwelled in the power of the protection and mindfulness of all Tathagatas; he was able to generate the universal wisdom light of the Buddha Dharma, clearly illuminating the practices and vows of Samantabhadra; he was able to deeply penetrate the boundless vows of Samantabhadra; he was able to deeply believe and understand the realms of all Tathagatas; he was able to obtain firm power in the vast realms of all Bodhisattvas, cultivating and generating the thought of seeing Samantabhadra, deeply penetrating all-knowing wisdom of the Tathagatas, universally gathering all roots to make them tranquil, generating great vigor without regression, his body and mind universally appearing in the ten directions; he then used his universal eye to observe all Buddhas, Bodhisattva assemblies, and various adornments in the ten directions; all realms, all generating the thought of seeing Samantabhadra; with his wisdom eye, he observed the path that Samantabhadra had practiced from his initial aspiration, his mind was vast like space, his great compassion was firm like diamond, his majestic power and blessing extended to the end of the future, vowing not to abandon Samantabhadra, practicing the vows of Samantabhadra with an equal mind, moment by moment following purity and freedom, constantly dwelling in the realm of the Tathagatas, accomplishing the various wisdom grounds of Samantabhadra. Sudhana, having fully completed such observation, then saw Samantabhadra Bodhisattva sitting on a lion throne of lotus treasury in front of Vairocana Tathagata (meaning the Buddha of universal light), Arhat, Samyak-sambuddha (worthy of offerings, perfectly enlightened), surrounded by a multitude of Bodhisattvas; his appearance was particularly extraordinary, unmatched in the world, his wisdom, merit, and various realms were inconceivable; all Bodhisattvas observed carefully, yet could not see the end, equal and non-dual with all Tathagatas. Sudhana saw that from each pore of Samantabhadra's body, in each thought, there emanated clouds of light of various kinds, as numerous as the extremely minute dust particles of all worlds, pervading the Dharma Realm, the Space Realm, and all worlds, universally illuminating, eliminating the suffering and afflictions of all sentient beings; he saw that from each pore, in each thought, there emanated all
切佛剎極微塵數種種色圓光云，令一切菩薩速疾增長廣大歡喜；見普賢菩薩頂及兩肩一一毛孔，唸唸中出一切佛剎極微塵數種種色香焰云，遍法界、虛空界、一切諸佛眾會道場，雨大香雨而以普熏；見一一毛孔，唸唸中出一切佛剎極微塵數種種華云，遍法界、虛空界、一切如來眾會道場，雨眾妙華；見一一毛孔，唸唸中出一切佛剎極微塵數種種莊嚴香樹云，遍法界、虛空界、一切如來眾會道場，雨于無盡涂香、末香、眾妙香藏；見一一毛孔，唸唸中出一切佛剎極微塵數種種衣服云，遍法界、虛空界，雨眾妙衣，普覆莊嚴；見一一毛孔，唸唸中出一切佛剎極微塵數種種繒彩雲、種種雜寶瓔珞云、種種如意寶云，遍法界、虛空界、一切如來眾會道場，普雨一切瓔珞繒彩，令一切眾產生就愛樂；見一一毛孔，唸唸中出一切佛剎極微塵數種種寶樹云，遍法界、虛空界，復從一切寶樹藏中，流散一切星宿光云，種種莊嚴，於一切如來眾會道場，雨諸妙寶；見一一毛孔，唸唸中出一切佛剎極微塵數種種色界天眾身云，遍法界、虛空界，嘆菩提心；見一一毛孔，唸唸中出一切佛剎極微塵數種種梵天眷屬身云，請諸如來轉妙法輪；見一一毛孔，唸唸中出一切佛剎極微塵數欲界天眾身云，守護受持一切如來所說妙法；見一一毛孔，唸唸中
【現代漢語翻譯】 現代漢語譯本 看見每個佛剎如同極微塵數量的各種顏色圓光云，使一切菩薩迅速增長廣大的歡喜；看見普賢菩薩（Samantabhadra）的頭頂和兩肩的每一個毛孔，在每個念頭中都出現一切佛剎如同極微塵數量的各種顏色香焰云，遍佈法界、虛空界、一切諸佛的集會道場，降下大香雨普遍薰染；看見每一個毛孔，在每個念頭中都出現一切佛剎如同極微塵數量的各種花云，遍佈法界、虛空界、一切如來的集會道場，降下各種美妙的花；看見每一個毛孔，在每個念頭中都出現一切佛剎如同極微塵數量的各種莊嚴香樹云，遍佈法界、虛空界、一切如來的集會道場，降下無盡的涂香、末香、各種美妙的香藏；看見每一個毛孔，在每個念頭中都出現一切佛剎如同極微塵數量的各種衣服云，遍佈法界、虛空界，降下各種美妙的衣服，普遍覆蓋莊嚴；看見每一個毛孔，在每個念頭中都出現一切佛剎如同極微塵數量的各種絲綢彩雲、各種雜寶瓔珞云、各種如意寶云，遍佈法界、虛空界、一切如來的集會道場，普遍降下一切瓔珞絲綢，使一切眾生獲得喜愛和快樂；看見每一個毛孔，在每個念頭中都出現一切佛剎如同極微塵數量的各種寶樹云，遍佈法界、虛空界，又從一切寶樹藏中，流散出一切星宿光云，各種莊嚴，在一切如來的集會道場，降下各種美妙的寶物；看見每一個毛孔，在每個念頭中都出現一切佛剎如同極微塵數量的各種天眾身云，遍佈法界、虛空界，讚歎菩提心；看見每一個毛孔，在每個念頭中都出現一切佛剎如同極微塵數量的各種梵天眷屬身云，請諸如來轉妙法輪；看見每一個毛孔，在每個念頭中都出現一切佛剎如同極微塵數量的欲界天眾身云，守護受持一切如來所說的妙法；看見每一個毛孔，在每個念頭中
【English Translation】 English version Seeing clouds of circular light of various colors, as numerous as the fine dust particles in all Buddha lands, causing all Bodhisattvas to quickly increase their great joy; seeing each pore of Samantabhadra's (Universal Worthy Bodhisattva) crown and both shoulders, in each thought there emerge clouds of fragrant flames of various colors, as numerous as the fine dust particles in all Buddha lands, pervading the Dharma Realm, the Space Realm, and all the assemblies of Buddhas' sacred sites, raining down great fragrant rain to universally perfume; seeing each pore, in each thought there emerge clouds of various flowers, as numerous as the fine dust particles in all Buddha lands, pervading the Dharma Realm, the Space Realm, and all the assemblies of Tathagatas' sacred sites, raining down various wonderful flowers; seeing each pore, in each thought there emerge clouds of various adorned fragrant trees, as numerous as the fine dust particles in all Buddha lands, pervading the Dharma Realm, the Space Realm, and all the assemblies of Tathagatas' sacred sites, raining down endless perfumed ointments, powdered incense, and various wonderful fragrant treasures; seeing each pore, in each thought there emerge clouds of various garments, as numerous as the fine dust particles in all Buddha lands, pervading the Dharma Realm, the Space Realm, raining down various wonderful garments, universally covering and adorning; seeing each pore, in each thought there emerge clouds of various silk fabrics, clouds of various jeweled ornaments, and clouds of various wish-fulfilling jewels, as numerous as the fine dust particles in all Buddha lands, pervading the Dharma Realm, the Space Realm, and all the assemblies of Tathagatas' sacred sites, universally raining down all ornaments and silk fabrics, causing all sentient beings to achieve love and joy; seeing each pore, in each thought there emerge clouds of various jeweled trees, as numerous as the fine dust particles in all Buddha lands, pervading the Dharma Realm, the Space Realm, and from the treasures of all jeweled trees, there flow out clouds of starlight, various adornments, in all the assemblies of Tathagatas' sacred sites, raining down various wonderful treasures; seeing each pore, in each thought there emerge clouds of various heavenly beings, as numerous as the fine dust particles in all Buddha lands, pervading the Dharma Realm, the Space Realm, praising the Bodhi mind; seeing each pore, in each thought there emerge clouds of various Brahma's retinue, as numerous as the fine dust particles in all Buddha lands, inviting all Tathagatas to turn the wonderful Dharma wheel; seeing each pore, in each thought there emerge clouds of various beings from the Desire Realm, as numerous as the fine dust particles in all Buddha lands, protecting and upholding the wonderful Dharma spoken by all Tathagatas; seeing each pore, in each thought
出一切佛剎極微塵數三世一切諸佛剎云，遍法界、虛空界，與諸眾生無依止者而作依止，無覆護者而作覆護，無歸趣者而作歸趣；見一一毛孔，唸唸中出一切佛剎極微塵數清凈佛剎云，遍法界、虛空界，一切諸佛于中出現，菩薩眾會清凈道場，令一切眾生愛敬信樂，皆得清凈；見一一毛孔，唸唸中出一切佛剎極微塵數凈、不凈佛剎云，遍法界、虛空界，令雜染眾生皆得清凈；見一一毛孔，唸唸中出一切佛剎極微塵數不凈、凈佛剎云，遍法界、虛空界，令純染眾生皆得清凈；見一一毛孔，唸唸中出一切佛剎極微塵數眾生身云，遍法界、虛空界，隨應教化一切眾生，令于阿耨多羅三藐三菩提而得成熟；見一一毛孔，唸唸中出一切佛剎極微塵數種種菩薩身云，遍法界、虛空界，稱揚種種諸佛名號，令諸眾生增長善根；見一一毛孔，唸唸中出一切佛剎極微塵數種種菩薩身云，遍法界、虛空界，宣揚顯示諸佛菩薩從初發意嚴凈佛剎所生善根；見一一毛孔，唸唸中出一切佛剎極微塵數種種菩薩身云，遍法界、虛空界一切佛剎，一一剎中為欲清凈普賢妙行，宣揚一切菩薩愿海；見一一毛孔，唸唸中出一切佛剎極微塵數普賢菩薩行雲，令一切眾生愛樂修習，速得圓滿一切智體；見一一毛孔，唸唸中出一切佛剎極微塵數正覺身云，於一切
【現代漢語翻譯】 現代漢語譯本 從每一個毛孔中，都能看到在每一個念頭里，涌現出如所有佛剎土微塵數量般的三世一切諸佛剎土云，遍佈法界（dharma-dhātu，宇宙的真實本質）、虛空界（ākāśa-dhātu，虛空界），為那些無所依止的眾生提供依止，為那些無所覆護的眾生提供覆護，為那些無所歸趣的眾生提供歸趣；看到每一個毛孔，在每一個念頭中，涌現出如所有佛剎土微塵數量般的清凈佛剎土云，遍佈法界、虛空界，一切諸佛在其中顯現，菩薩眾會聚集在清凈的道場，使一切眾生愛戴、敬重、信仰、喜悅，都得到清凈；看到每一個毛孔，在每一個念頭中，涌現出如所有佛剎土微塵數量般的清凈和不清凈的佛剎土云，遍佈法界、虛空界，使雜染的眾生都得到清凈；看到每一個毛孔，在每一個念頭中，涌現出如所有佛剎土微塵數量般的不清凈和清凈的佛剎土云，遍佈法界、虛空界，使純染的眾生都得到清凈；看到每一個毛孔，在每一個念頭中，涌現出如所有佛剎土微塵數量般的眾生身云，遍佈法界、虛空界，隨應教化一切眾生，使他們在阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）上得以成熟；看到每一個毛孔，在每一個念頭中，涌現出如所有佛剎土微塵數量般的種種菩薩身云，遍佈法界、虛空界，稱揚種種諸佛的名號，使眾生增長善根；看到每一個毛孔，在每一個念頭中，涌現出如所有佛剎土微塵數量般的種種菩薩身云，遍佈法界、虛空界，宣揚顯示諸佛菩薩從最初發心到莊嚴清凈佛剎所產生的善根；看到每一個毛孔，在每一個念頭中，涌現出如所有佛剎土微塵數量般的種種菩薩身云，遍佈法界、虛空界的一切佛剎土，在每一個剎土中，爲了清凈普賢（Samantabhadra）的妙行，宣揚一切菩薩的愿海；看到每一個毛孔，在每一個念頭中，涌現出如所有佛剎土微塵數量般的普賢菩薩行雲，使一切眾生喜愛修習，迅速圓滿一切智的本體；看到每一個毛孔，在每一個念頭中，涌現出如所有佛剎土微塵數量般的正覺身云，在一切
【English Translation】 English version From each pore, one sees, in every thought, clouds of all Buddha-lands, as numerous as the dust motes of all Buddha-lands in the three times, pervading the dharma-dhātu (the realm of reality) and the ākāśa-dhātu (the space realm), providing refuge for those beings who have no refuge, protection for those who have no protection, and a place of return for those who have no place of return; seeing each pore, in every thought, clouds of pure Buddha-lands, as numerous as the dust motes of all Buddha-lands, pervade the dharma-dhātu and the ākāśa-dhātu, where all Buddhas appear, and assemblies of Bodhisattvas gather in pure places of practice, causing all beings to love, respect, believe, and rejoice, and all to attain purity; seeing each pore, in every thought, clouds of pure and impure Buddha-lands, as numerous as the dust motes of all Buddha-lands, pervade the dharma-dhātu and the ākāśa-dhātu, causing all defiled beings to attain purity; seeing each pore, in every thought, clouds of impure and pure Buddha-lands, as numerous as the dust motes of all Buddha-lands, pervade the dharma-dhātu and the ākāśa-dhātu, causing all purely defiled beings to attain purity; seeing each pore, in every thought, clouds of beings' bodies, as numerous as the dust motes of all Buddha-lands, pervade the dharma-dhātu and the ākāśa-dhātu, teaching all beings according to their needs, causing them to mature in anuttarā-samyak-saṃbodhi (supreme perfect enlightenment); seeing each pore, in every thought, clouds of various Bodhisattva bodies, as numerous as the dust motes of all Buddha-lands, pervade the dharma-dhātu and the ākāśa-dhātu, praising the names of various Buddhas, causing beings to increase their roots of goodness; seeing each pore, in every thought, clouds of various Bodhisattva bodies, as numerous as the dust motes of all Buddha-lands, pervade the dharma-dhātu and the ākāśa-dhātu, proclaiming and revealing the roots of goodness generated by Buddhas and Bodhisattvas from their initial aspiration to the adornment and purification of Buddha-lands; seeing each pore, in every thought, clouds of various Bodhisattva bodies, as numerous as the dust motes of all Buddha-lands, pervade all Buddha-lands in the dharma-dhātu and the ākāśa-dhātu, in each land, for the sake of purifying the wondrous practices of Samantabhadra (Universal Worthy), proclaiming the ocean of vows of all Bodhisattvas; seeing each pore, in every thought, clouds of the practices of Samantabhadra, as numerous as the dust motes of all Buddha-lands, causing all beings to love and practice, and quickly attain the complete body of all wisdom; seeing each pore, in every thought, clouds of the bodies of perfect enlightenment, as numerous as the dust motes of all Buddha-lands, in all
佛剎現成正覺，顯示種智，令諸菩薩普集大法，速疾增長，現前覺悟。
大方廣佛華嚴經卷第三十八 大正藏第 10 冊 No. 0293 大方廣佛華嚴經
大方廣佛華嚴經卷第三十九
罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品
爾時，善財童子見普賢菩薩如是自在神通境界，歡喜踴躍，普遍身心。重複觀察，見普賢菩薩一一身份、一一肢節、一一毛孔，悉有三千大千世界；其中一切地、水、火、風大海四洲，須彌鐵圍及眾寶山國土、城邑、宮殿、園苑，乃至地獄、餓鬼、畜生、閻羅王界，天龍八部，人與非人，欲界、色界、無色界處所有形色，日月星宿，風、云、雷、電，晝夜、月時及以年劫，諸佛出世，菩薩眾會，道場莊嚴，如是等事，悉皆明見。如見此世界盡于東方，種種世界亦復如是。如東方，南、西、北方，四維，上、下，亦復如是。如見現在十方世界，盡過去際，盡未來際，種種世界相續不斷，亦如是見。各各差別，互相涉入，不相雜亂。如於此毗盧遮那如來寶蓮華藏師子座上，顯示如是遊戲神通；于東方蓮華吉祥世界賢吉祥如來所，顯示一切遊戲神通，亦復如是。如賢吉祥如來所，如是盡于東方，南、西、北方，四維，上、下，一切世界亦復如是。如是
【現代漢語翻譯】 現代漢語譯本：佛的國土顯現成就正覺，顯示一切種類的智慧，使所有菩薩普遍聚集大法，迅速增長，當下覺悟。 現代漢語譯本：大方廣佛華嚴經卷第三十八 現代漢語譯本：大正藏第 10 冊 No. 0293 大方廣佛華嚴經 現代漢語譯本：大方廣佛華嚴經卷第三十九 現代漢語譯本：罽賓國（古代西域國名，今克什米爾地區）三藏般若奉詔翻譯入不思議解脫境界普賢行愿品 現代漢語譯本：當時，善財童子見到普賢菩薩如此自在的神通境界，歡喜踴躍，遍及身心。他再次觀察，見到普賢菩薩的每一個身份、每一個肢節、每一個毛孔，都存在三千大千世界；其中一切地、水、火、風、大海、四大洲、須彌山、鐵圍山以及各種寶山、國土、城邑、宮殿、園林，乃至地獄、餓鬼、畜生、閻羅王界，天龍八部，人和非人，欲界、色界、無色界所有形色，日月星宿，風、云、雷、電，晝夜、月時以及年劫，諸佛出世，菩薩聚會，道場莊嚴，像這些事情，都清楚地看見。如同看見這個世界在東方盡頭，種種世界也像這樣。如同東方，南方、西方、北方，四維，上方、下方，也像這樣。如同看見現在十方世界，盡過去際，盡未來際，種種世界相續不斷，也像這樣看見。各個世界不同，互相涉入，不相混雜。如同在這毗盧遮那如來（佛名，意為光明遍照）寶蓮華藏師子座上，顯示這樣的遊戲神通；在東方蓮華吉祥世界賢吉祥如來（佛名）所在之處，顯示一切遊戲神通，也像這樣。如同賢吉祥如來所在之處，像這樣直到東方盡頭，南方、西方、北方，四維，上方、下方，一切世界也像這樣。像這樣
【English Translation】 English version: The Buddha's land manifests the attainment of perfect enlightenment, displaying all kinds of wisdom, enabling all Bodhisattvas to universally gather the great Dharma, rapidly grow, and realize enlightenment in the present moment. English version: The Great Extensive Buddha Flower Adornment Sutra, Volume 38 English version: Taisho Tripitaka Volume 10, No. 0293, The Great Extensive Buddha Flower Adornment Sutra English version: The Great Extensive Buddha Flower Adornment Sutra, Volume 39 English version: Tripitaka Master Prajna of Kipin (ancient country in western region, now Kashmir) translated by imperial decree into the Inconceivable Liberation Realm, Universal Vows and Practices of Samantabhadra English version: At that time, Sudhana (a seeker of enlightenment) saw Samantabhadra Bodhisattva's (a Bodhisattva representing practice and vows) such free and unhindered spiritual powers, and was filled with joy, which permeated his entire being. He observed again and saw that in each part of Samantabhadra Bodhisattva's body, each limb, and each pore, there existed three thousand great chiliocosms; within them were all the earth, water, fire, wind, great oceans, four continents, Mount Sumeru, the Iron Mountain Range, and various jeweled mountains, lands, cities, palaces, gardens, even hells, hungry ghosts, animals, the realm of King Yama, the eight classes of gods and dragons, humans and non-humans, all forms and colors in the desire realm, form realm, and formless realm, the sun, moon, stars, wind, clouds, thunder, lightning, day and night, months, years, and kalpas, the Buddhas appearing in the world, the Bodhisattva assemblies, the adornments of the Bodhimanda (place of enlightenment), all these things were clearly seen. Just as he saw this world at the eastern end, so too were all kinds of worlds. Just as in the east, so too in the south, west, north, four intermediate directions, above, and below. Just as he saw the present ten directions of the world, so too did he see all kinds of worlds continuously extending through the past and future, each different, interpenetrating each other, without confusion. Just as on this Lion Throne of the Treasure Lotus Repository of Vairocana Tathagata (a Buddha, meaning the Illuminator), such playful spiritual powers were displayed; in the Auspicious Lotus World of the East, where the Auspicious Virtue Tathagata (a Buddha) is, all playful spiritual powers were displayed, just like this. Just as where the Auspicious Virtue Tathagata is, so too, extending to the eastern end, south, west, north, four intermediate directions, above, and below, all worlds were like this. Like this
十方一切佛剎一一塵中，皆有法界諸佛眾會，一一佛所皆有普賢坐寶蓮華師子之座，顯示一切遊戲神通，悉亦如是。又于彼一一普賢身中皆見三世一切境界，猶如明鏡現其影像；所謂：一切佛剎、一切資具、一切眾生、一切佛出興、一切菩薩道場眾會；又聞一切眾生種種音聲、一切佛聲、一切如來轉法輪聲、一切如來遊戲神通聲、一切菩薩善誘誨聲；一切菩薩神通境界、菩薩智通、菩薩普集、菩薩說法、菩薩遊戲如是等聲。
爾時，善財童子見聞普賢菩薩如是無量不可思議遊戲神通，即得十種智波羅蜜；何等為十？一者、于唸唸中令身遍滿一切佛剎智波羅蜜；二者、于唸唸中悉能往詣一切佛所智波羅蜜；三者、于唸唸中悉能供養一切如來智波羅蜜；四者、于唸唸中普於一切諸如來所聞法受持智波羅蜜；五者、于唸唸中微細觀察一切如來所有法輪智波羅蜜；六者、于唸唸中知一切佛不可思議大神通事智波羅蜜；七者、于唸唸中說一句法盡未來際辯才無盡智波羅蜜；八者、于唸唸中智海現前觀一切法智波羅蜜；九者、于唸唸中得一切法界教海智波羅蜜；十者、于唸唸中得知一切眾生離眾生想智波羅蜜；十一、于唸唸中普賢慧行皆現在前智波羅蜜。
善財童子既得是已，普賢菩薩即伸右手摩善財頂，善財即得深
【現代漢語翻譯】 現代漢語譯本 十方一切佛土的每一個微塵中，都有法界諸佛的集會，每一位佛都有普賢菩薩（Samantabhadra）所坐的寶蓮花獅子座，顯示一切遊戲神通，都像這樣。而且在每一位普賢菩薩的身上，都能看到三世一切境界，就像明鏡顯現影像一樣；所謂：一切佛土、一切資具、一切眾生、一切佛的出現、一切菩薩道場集會；又能聽到一切眾生種種音聲、一切佛的聲音、一切如來轉法輪的聲音、一切如來遊戲神通的聲音、一切菩薩善巧引導教誨的聲音；一切菩薩神通境界、菩薩的智慧通達、菩薩的普遍聚集、菩薩說法、菩薩遊戲等等的聲音。 當時，善財童子（Sudhana）見到並聽聞普賢菩薩如此無量不可思議的遊戲神通，立即獲得十種智波羅蜜（Prajnaparamita，智慧到彼岸）；是哪十種呢？第一，在每一個念頭中，能使身體遍滿一切佛土的智波羅蜜；第二，在每一個念頭中，都能前往一切佛所在之處的智波羅蜜；第三，在每一個念頭中，都能供養一切如來的智波羅蜜；第四，在每一個念頭中，普遍在一切如來處聽聞佛法並受持的智波羅蜜；第五，在每一個念頭中，細微觀察一切如來所有法輪的智波羅蜜；第六，在每一個念頭中，知道一切佛不可思議大神通的智波羅蜜；第七，在每一個念頭中，說一句法，盡未來際辯才無盡的智波羅蜜；第八，在每一個念頭中，智慧之海顯現，觀察一切法的智波羅蜜；第九，在每一個念頭中，獲得一切法界教海的智波羅蜜；第十，在每一個念頭中，得知一切眾生離眾生相的智波羅蜜；第十一，在每一個念頭中，普賢菩薩的智慧行持都顯現在前的智波羅蜜。 善財童子獲得這些之後，普賢菩薩就伸出右手摩善財童子的頭頂，善財童子立即獲得深
【English Translation】 English version In each and every dust mote of all Buddha-lands in the ten directions, there are assemblies of all Buddhas of the Dharma-realm. At each Buddha's place, there is a jeweled lotus lion throne where Samantabhadra (Universal Worthy) sits, displaying all his playful spiritual powers, and it is all like this. Moreover, in each and every body of Samantabhadra, one can see all the realms of the three periods of time, just like images appearing in a clear mirror; namely: all Buddha-lands, all resources, all sentient beings, the appearance of all Buddhas, and all Bodhisattva assemblies in the Bodhimanda (place of enlightenment); and one can hear all kinds of sounds of all sentient beings, the sounds of all Buddhas, the sounds of all Tathagatas (Thus Come Ones) turning the Dharma wheel, the sounds of all Tathagatas' playful spiritual powers, and the sounds of all Bodhisattvas' skillful guidance and teachings; all Bodhisattvas' spiritual realms, Bodhisattvas' wisdom and understanding, Bodhisattvas' universal gatherings, Bodhisattvas' Dharma talks, Bodhisattvas' playful activities, and so on. At that time, Sudhana (Good Wealth) saw and heard Samantabhadra Bodhisattva's immeasurable and inconceivable playful spiritual powers, and immediately attained ten Prajnaparamitas (perfections of wisdom); what are the ten? First, the Prajnaparamita of enabling the body to pervade all Buddha-lands in every thought; second, the Prajnaparamita of being able to go to all Buddhas' places in every thought; third, the Prajnaparamita of being able to make offerings to all Tathagatas in every thought; fourth, the Prajnaparamita of universally hearing and upholding the Dharma at all Tathagatas' places in every thought; fifth, the Prajnaparamita of subtly observing all the Dharma wheels of all Tathagatas in every thought; sixth, the Prajnaparamita of knowing all the inconceivable great spiritual powers of all Buddhas in every thought; seventh, the Prajnaparamita of speaking one phrase of Dharma, with inexhaustible eloquence throughout the future in every thought; eighth, the Prajnaparamita of the ocean of wisdom appearing and observing all Dharmas in every thought; ninth, the Prajnaparamita of attaining the ocean of teachings of all Dharma-realms in every thought; tenth, the Prajnaparamita of knowing that all sentient beings are apart from the notion of sentient beings in every thought; eleventh, the Prajnaparamita of Samantabhadra's wisdom and practices all appearing before him in every thought. After Sudhana attained these, Samantabhadra Bodhisattva extended his right hand and patted Sudhana's head, and Sudhana immediately attained deep
入一切佛剎極微塵數諸大三昧。各以一切佛剎極微塵數三昧而為眷屬；一一三昧悉得一切昔所未見、昔所未聞一切佛剎極微塵數種種世界海諸佛大會，增長一切佛剎極微塵數一切智助道具，出現一切佛剎極微塵數一切智法門，成就一切佛剎極微塵數初發一切智心，深入一切佛剎極微塵數一切智大愿海，出生一切佛剎極微塵數一切智出要道，修習一切佛剎極微塵數一切智菩薩行，圓滿一切佛剎極微塵數一切智速疾力，得一切佛剎極微塵數一切智普光照；如此娑婆世界毗盧遮那佛所，普賢菩薩摩善財頂所獲法門，如是十方所有世界，及彼世界一一塵中、一切世界、一切佛所，普賢菩薩悉亦如是摩善財頂所得法門，亦皆同等。
爾時，普賢菩薩摩訶薩告善財言：「善男子！汝見我此神通力不？」
善財白言：「聖者！唯然已見。此不思議大神通事，得佛智慧方能知之。」
普賢菩薩告善財言：「善男子！我于不可說不可說劫行菩薩行，求一切智；一一劫中為欲清凈菩提心故，承事不可說不可說如來；一一劫中為集一切智福德具故，設不可說不可說佛剎極微塵數廣大施會，一切世間最勝無比，悉皆迴向一切眾生；一一劫中為求一切智法故，以不可說不可說佛剎極微塵數財物而為大舍；一一劫中為求佛智故，
【現代漢語翻譯】 現代漢語譯本 進入如同所有佛剎土微塵數量般眾多的廣大三昧（禪定），每一種三昧都以如同所有佛剎土微塵數量般的三昧作為眷屬；每一種三昧都能獲得過去未曾見過、未曾聽聞的如同所有佛剎土微塵數量般種種世界海中諸佛的集會，增長如同所有佛剎土微塵數量般一切智慧的輔助工具，顯現如同所有佛剎土微塵數量般一切智慧的法門，成就如同所有佛剎土微塵數量般初發一切智慧的心，深入如同所有佛剎土微塵數量般一切智慧的大愿海，產生如同所有佛剎土微塵數量般一切智慧的解脫之道，修習如同所有佛剎土微塵數量般一切智慧的菩薩行，圓滿如同所有佛剎土微塵數量般一切智慧的快速力量，獲得如同所有佛剎土微塵數量般一切智慧的普遍光明照耀；就像這娑婆世界毗盧遮那佛（釋迦牟尼佛的法身）所在之處，普賢菩薩摩（大）善財頂所獲得的法門一樣，十方所有世界，以及那些世界中每一個微塵里、所有世界、所有佛所在之處，普賢菩薩也都是這樣摩善財頂所得到的法門，也都完全相同。 這時，普賢菩薩摩訶薩（大菩薩）告訴善財說：『善男子！你看到我這種神通力量了嗎？』 善財回答說：『聖者！是的，我已經看到了。這種不可思議的大神通事，只有得到佛的智慧才能瞭解。』 普賢菩薩告訴善財說：『善男子！我在不可說不可說劫（極長的時間單位）中修行菩薩行，求取一切智慧；在每一劫中，爲了清凈菩提心（覺悟之心），承事不可說不可說如來（佛）；在每一劫中，爲了積聚一切智慧的福德資糧，設立不可說不可說佛剎土微塵數量般廣大的佈施法會，一切世間最殊勝無比的供養，都回向給一切眾生；在每一劫中，爲了求得一切智慧的法，用不可說不可說佛剎土微塵數量般的財物進行大布施；在每一劫中，爲了求得佛的智慧，
【English Translation】 English version Entering into great samadhis (meditative states) as numerous as the fine dust particles in all Buddha lands, each samadhi having as its retinue samadhis as numerous as the fine dust particles in all Buddha lands; each samadhi fully attaining all the assemblies of Buddhas in various world-seas, as numerous as the fine dust particles in all Buddha lands, which were never seen or heard of before, increasing all the aids to omniscient wisdom as numerous as the fine dust particles in all Buddha lands, manifesting all the Dharma doors of omniscient wisdom as numerous as the fine dust particles in all Buddha lands, accomplishing the initial mind of omniscient wisdom as numerous as the fine dust particles in all Buddha lands, deeply entering the great ocean of vows for omniscient wisdom as numerous as the fine dust particles in all Buddha lands, bringing forth the path of liberation for omniscient wisdom as numerous as the fine dust particles in all Buddha lands, practicing the bodhisattva conduct of omniscient wisdom as numerous as the fine dust particles in all Buddha lands, perfecting the swift power of omniscient wisdom as numerous as the fine dust particles in all Buddha lands, and attaining the universal light of omniscient wisdom as numerous as the fine dust particles in all Buddha lands; just as in this Saha world where Vairocana Buddha (the Dharmakaya of Shakyamuni Buddha) is, the Dharma doors obtained by Samantabhadra Bodhisattva touching the crown of Sudhana, so it is in all the worlds of the ten directions, and in each dust particle of those worlds, in all the worlds, and in all the places where Buddhas are, Samantabhadra Bodhisattva also obtains the same Dharma doors by touching the crown of Sudhana, and they are all the same. At that time, Samantabhadra Bodhisattva Mahasattva (great bodhisattva) said to Sudhana: 'Good man! Have you seen my power of spiritual penetrations?' Sudhana replied: 'Holy One! Yes, I have seen it. These inconceivable great spiritual penetrations can only be understood by attaining the wisdom of the Buddha.' Samantabhadra Bodhisattva said to Sudhana: 'Good man! I have practiced the bodhisattva conduct for inexpressible inexpressible kalpas (extremely long time units), seeking omniscient wisdom; in each kalpa, in order to purify the bodhi mind (mind of enlightenment), I have served inexpressible inexpressible Tathagatas (Buddhas); in each kalpa, in order to accumulate the merits and virtues for omniscient wisdom, I have established great assemblies of giving as numerous as the fine dust particles in inexpressible inexpressible Buddha lands, all the most supreme and incomparable offerings in all the worlds, all of which are dedicated to all sentient beings; in each kalpa, in order to seek the Dharma of omniscient wisdom, I have made great offerings of wealth as numerous as the fine dust particles in inexpressible inexpressible Buddha lands; in each kalpa, in order to seek the wisdom of the Buddha,
以不可說不可說佛剎極微塵數國土、王位、村營、城邑、聚落、宮殿、妻子、眷屬，身份肢節、眼、耳、鼻、舌，乃至身命而為佈施；一一劫中為求一切智首故，以不可說不可說佛剎極微塵數頭而為佈施；一一劫中為求一切智故，于不可說不可說佛剎極微塵數諸如來所，恭敬尊重，承事供養上妙衣服、臥具、醫藥，一切所須悉皆奉施，于其法中出家學道，受持法教，隨順修行。
「善男子！我于爾所大劫海中，自憶未曾於一念間不順佛教；爾所劫中，未曾一念生瞋害心，我、我所心，自他差別心，未曾一念離菩提心，于生死中起疲厭心，生下劣心，懷懶惰心，有障礙心，起迷惑心；唯住無上不可沮壞一切智性大菩提心。善男子！我普嚴凈一切佛土，我以大悲救護眾生，教化成熟令其清凈；我供養承事一切諸佛、諸善知識，于彼諸佛、善知識所，為求正法，弘宣護持，一切內外悉皆能捨，乃至身命亦無所吝；如是無量相應圓滿所行之行，一切劫海說其因緣，劫海可盡，此不可盡。善男子！我法海中無有一文一句非是舍施轉輪王位而求得者，非是悉舍一切所有而求得者。善男子！我所求法，皆為救護一切眾生，唸唸相續，微細觀察，令最勝法速得現前；愿以智光照明開示一切世間，愿為顯示出世間智，愿令眾生悉得
【現代漢語翻譯】 現代漢語譯本：以無法用言語描述的佛剎（佛所居住的國土）極微塵數（極其微小的數量）的國土、王位、村莊、城鎮、城市、聚落、宮殿、妻子、眷屬，身體的各個部分、眼睛、耳朵、鼻子、舌頭，乃至生命來佈施；在每一個劫（極長的時間單位）中，爲了求得一切智（佛的智慧）的緣故，用無法用言語描述的佛剎極微塵數那麼多的頭顱來佈施；在每一個劫中，爲了求得一切智的緣故，在無法用言語描述的佛剎極微塵數那麼多的如來（佛的稱號）那裡，恭敬尊重，承事供養上等的衣服、臥具、醫藥，一切所需的都全部奉獻，在他們的教法中出家學道，受持教法，隨順修行。 『善男子！我在如此漫長的大劫海中，自己回憶起來，沒有一念之間不順從佛的教誨；在如此漫長的劫中，沒有一念生起嗔恨傷害的心，我執和我的所有物的心，自己和他人的差別心，沒有一念離開菩提心（覺悟之心），在生死輪迴中產生疲憊厭倦的心，產生低劣的心，懷有懶惰的心，有障礙的心，產生迷惑的心；只是安住于無上不可摧毀的一切智性的大菩提心。善男子！我普遍莊嚴清凈一切佛土，我用大悲心救護眾生，教化他們成熟，使他們清凈；我供養承事一切諸佛、諸善知識，在那些諸佛、善知識那裡，爲了求得正法，弘揚宣說，護持正法，一切內外之物都能夠捨棄，乃至生命也毫不吝惜；像這樣無量相應圓滿所修行的行為，用一切劫海來說明其中的因緣，劫海可以窮盡，而這些因緣是無法窮盡的。善男子！我的法海中沒有一文一句不是捨棄轉輪王位（統治世界的君主）而求得的，不是全部捨棄一切所有而求得的。善男子！我所求的法，都是爲了救護一切眾生，唸唸相續，細微觀察，使最殊勝的法迅速顯現；愿用智慧的光芒照亮開示一切世間，愿為顯示出世間的智慧，愿使眾生都得到』
【English Translation】 English version: With inexpressible, inexpressible Buddha-lands (lands where Buddhas reside) as numerous as the finest dust particles, I have given away lands, kingships, villages, towns, cities, settlements, palaces, wives, families, parts of my body, eyes, ears, nose, tongue, and even my life as alms; in each kalpa (an extremely long unit of time), for the sake of seeking all-knowing wisdom, I have given away heads as numerous as the finest dust particles in inexpressible, inexpressible Buddha-lands; in each kalpa, for the sake of seeking all-knowing wisdom, in the presence of inexpressible, inexpressible Buddhas (title of a Buddha) as numerous as the finest dust particles in Buddha-lands, I have respectfully honored, served, and offered the finest clothes, bedding, medicine, and all necessities, and have renounced the household life to study the Way, receiving and upholding the teachings, and practicing accordingly. 『Good man! In such vast oceans of kalpas, I recall that I have never for a single moment not followed the Buddha's teachings; in such kalpas, I have never for a single moment given rise to a mind of anger or harm, a mind of self-attachment or attachment to possessions, a mind of discrimination between self and others, nor have I ever for a single moment departed from the Bodhi mind (mind of enlightenment), nor have I in the cycle of birth and death given rise to a mind of weariness or aversion, a mind of inferiority, a mind of laziness, a mind of obstruction, or a mind of confusion; I have only abided in the supreme, indestructible, all-knowing nature of the great Bodhi mind. Good man! I have universally adorned and purified all Buddha-lands, I have used great compassion to protect sentient beings, teaching and maturing them, making them pure; I have offered and served all Buddhas and all good teachers, and in the presence of those Buddhas and good teachers, for the sake of seeking the true Dharma, propagating and upholding it, I have been able to give up all internal and external possessions, even my life without any reluctance; such immeasurable, corresponding, and complete practices, if one were to describe their causes and conditions for all kalpas, the kalpas could be exhausted, but these causes and conditions could not be exhausted. Good man! In my ocean of Dharma, there is not a single word or phrase that was not obtained by giving up the position of a universal monarch (ruler of the world), or by giving up all possessions. Good man! The Dharma that I seek is all for the sake of protecting all sentient beings, with continuous mindfulness, subtle observation, so that the most supreme Dharma may quickly manifest; may the light of wisdom illuminate and reveal all worlds, may it reveal the wisdom of transcending the world, may all sentient beings attain』
安樂，愿普稱讚一切如來所有功德；我如是等往昔圓滿相應行門，于不可說不可說佛剎極微塵數劫海說不可盡。是故，善男子！我以如是積集助道法力、增長諸善根力、廣大極深信力、修行諸功德力、如實觀察一切法力、成就一切智慧眼力、為諸如來所加持力、種種大愿所引起力、無邊大悲不可動力、悉能清凈妙智通力、種種善友所攝受力；由此等故，得此究竟三世平等清凈法身，及得無上清凈色身，超諸世間，而隨眾生種種心樂，普為現形；入一切剎、遍一切處，普能隨順示現神通，令諸眾生靡不欣樂。
「善男子！汝見我此圓滿廣大威德身不？汝應微細思惟觀察。善男子！我此妙身無邊劫海之所成就，無量百千億那由他劫難得出現、難得睹見。善男子！若有眾生未種善根及少善根，猶尚不得聞我名字，況見我身？善男子！若有眾生得聞我名，皆于阿耨多羅三藐三菩提得不退轉；若見、若念，若迎、若送，若暫隨逐，乃至夢中，皆亦如是。或有眾生一日一夜憶念於我，隨順修行而得成熟；或七日、七夜、半月、一月、半年、一年、百年、千年、一劫、百劫，乃至不可說不可說佛剎極微塵數劫，憶念於我而成熟者；或一生、或百生、乃至不可說不可說佛剎極微塵數生，憶念於我而成熟者；或見我圓光、或見放光
【現代漢語翻譯】 現代漢語譯本：安樂（Anle，指佛陀的安樂境界），愿普遍稱讚一切如來（Tathagata，佛的稱號）的所有功德；我像這樣在過去圓滿相應的修行，在不可說不可說的佛剎（Buddha-ksetra，佛的國土）極微塵數劫（kalpa，時間單位）的海中也說不盡。因此，善男子！我以這樣積累的助道法力、增長的諸善根力、廣大極深的信力、修行的諸功德力、如實觀察一切法的能力、成就一切智慧眼的能力、被諸如來所加持的力量、種種大愿所引起的力量、無邊大悲不可動搖的力量、完全清凈的妙智通力、種種善友所攝受的力量；由於這些原因，我獲得了究竟的三世平等清凈法身（Dharmakaya，佛的法性身），以及獲得了無上清凈的色身（Rupakaya，佛的色相身），超越一切世間，而隨著眾生種種心意喜好，普遍顯現形體；進入一切佛剎、遍佈一切地方，普遍能夠隨順示現神通，使一切眾生沒有不歡喜的。 『善男子！你看到我這圓滿廣大威德的身軀了嗎？你應該仔細地思考觀察。善男子！我這美妙的身體是經過無邊劫海才成就的，在無量百千億那由他（nayuta，數量單位）劫中難以出現、難以見到。善男子！如果有眾生沒有種下善根或者只有很少的善根，尚且不能聽到我的名字，更何況見到我的身體？善男子！如果有眾生能夠聽到我的名字，都會在阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）中得到不退轉；如果見到、如果憶念、如果迎接、如果送別、如果暫時跟隨，乃至在夢中，也都是這樣。或者有眾生一日一夜憶念我，隨順修行而得到成熟；或者七日七夜、半個月、一個月、半年、一年、百年、千年、一劫、百劫，乃至不可說不可說佛剎極微塵數劫，憶念我而成熟的；或者一生、或者百生，乃至不可說不可說佛剎極微塵數生，憶念我而成熟的；或者見到我的圓光、或者見到我放出的光芒。
【English Translation】 English version: Anle (Peace and Bliss), may all the merits of all Tathagatas (Buddhas) be universally praised; my past perfect corresponding practices, in inexpressible, inexpressible Buddha-ksetras (Buddha-lands), in the oceans of countless kalpas (eons), cannot be fully described. Therefore, good man! I, with such accumulated power of aiding the path, the power of increasing all good roots, the power of vast and profound faith, the power of practicing all merits, the power of truly observing all dharmas, the power of achieving all wisdom eyes, the power of being blessed by all Tathagatas, the power aroused by various great vows, the power of boundless great compassion that cannot be moved, the power of completely pure and wonderful wisdom, the power of being embraced by various good friends; because of these, I have attained the ultimate, three-world equal, pure Dharmakaya (Dharma body), and have attained the supreme pure Rupakaya (Form body), transcending all worlds, and according to the various inclinations of sentient beings, universally manifest forms; entering all Buddha-lands, pervading all places, universally able to manifest supernatural powers, causing all sentient beings to be joyful. 『Good man! Do you see my perfect and vast majestic body? You should contemplate and observe carefully. Good man! This wonderful body of mine has been achieved through countless kalpas, and is difficult to appear and difficult to see in immeasurable hundreds of thousands of billions of nayutas (a large number) of kalpas. Good man! If there are sentient beings who have not planted good roots or have few good roots, they cannot even hear my name, let alone see my body? Good man! If there are sentient beings who can hear my name, they will all attain non-retrogression in Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment); if they see, if they remember, if they welcome, if they send off, if they temporarily follow, even in dreams, it is the same. Or there are sentient beings who remember me for one day and one night, and through following practice, they become mature; or for seven days and seven nights, half a month, one month, half a year, one year, one hundred years, one thousand years, one kalpa, one hundred kalpas, even inexpressible, inexpressible Buddha-ksetras of countless kalpas, they become mature by remembering me; or in one life, or in one hundred lives, even inexpressible, inexpressible Buddha-ksetras of countless lives, they become mature by remembering me; or seeing my halo, or seeing the light I emit.
、或見色身、或見神通震動佛剎、或生恐怖、或生歡喜，皆得成熟。善男子！我以如是等佛剎極微塵數諸方便門，令諸眾生於阿耨多羅三藐三菩提得不退轉。
「複次，善男子！若有眾生見聞於我清凈剎者，必得生我清凈剎中；若有眾生見聞於我清凈身者，必得生我清凈身中。善男子！汝應觀我此大威德清凈之身。」
爾時，善財童子微細觀察普賢之身，見一一毛孔中有不可說不可說諸佛剎海；一一剎海皆有諸佛出興於世，遍滿其中，大菩薩眾海會圍繞；彼諸剎海種種建立、種種形狀、種種莊嚴、種種大山周匝圍繞、種種色云彌覆其上、種種佛出興、種種演說法，如是等事各各不同。如一毛孔，一切毛孔中、一一相中、一一好中、一一肢節中，皆亦如是。又見普賢菩薩於一一世界海中出一切佛剎極微塵數佛變化身云，周遍十方一切世界，教化眾生，令于阿耨多羅三藐三菩提而得成熟。時，善財童子隨順普賢善誘誨故，入普賢身及毛孔內十方一切諸世界中，教化眾生。複次，善財童子所見佛剎極微塵數諸善知識，往詣親近，承事供養，積集增長一切善根，智慧光明，比此暫見普賢菩薩所得善根，百分不及一，千分不及一，百千分不及一，百千億分、數分、算分、諭分、優波尼沙陀分，亦不及一。善財童子從
【現代漢語翻譯】 現代漢語譯本：或者（眾生）見到佛的色身，或者見到佛以神通震動佛剎，或者產生恐怖，或者產生歡喜，都能因此而得到成熟。善男子！我用像這樣佛剎極微塵數那麼多的方便法門，使眾生在阿耨多羅三藐三菩提（無上正等正覺）上得到不退轉。 「再者，善男子！如果有眾生見到或聽到我的清凈剎土，必定能往生到我的清凈剎土中；如果有眾生見到或聽到我的清凈身，必定能往生到我的清凈身中。善男子！你應該觀察我這大威德清凈之身。」 當時，善財童子仔細觀察普賢菩薩的身軀，見到每一個毛孔中都有不可說不可說的諸佛剎海；每一個剎海中都有諸佛出現於世，遍滿其中，有大菩薩眾海會圍繞；那些剎海有種種建立、種種形狀、種種莊嚴、種種大山周匝圍繞、種種色云覆蓋其上、種種佛出現、種種演說法，像這樣的事情各不相同。就像一個毛孔一樣，一切毛孔中、每一個相中、每一個好中、每一個肢節中，也都是這樣。又見到普賢菩薩在每一個世界海中，化現出一切佛剎極微塵數那麼多的佛變化身云，周遍十方一切世界，教化眾生，使他們在阿耨多羅三藐三菩提上得到成熟。當時，善財童子順從普賢菩薩的善巧引導，進入普賢菩薩的身軀和毛孔內的十方一切世界中，教化眾生。再者，善財童子所見到的佛剎極微塵數那麼多的善知識，前往親近，承事供養，積累增長一切善根，智慧光明，與他暫時見到普賢菩薩所得到的善根相比，百分不及一，千分不及一，百千分不及一，百千億分、數分、算分、譬喻分、優波尼沙陀分，也都不及一。善財童子從
【English Translation】 English version: Or seeing the physical body of the Buddha, or seeing the Buddha shaking the Buddha-lands with supernatural powers, or generating fear, or generating joy, all can thereby attain maturity. Good man! I use such expedient means as numerous as the fine dust particles of Buddha-lands to enable sentient beings to attain non-retrogression in Anuttara-samyak-sambodhi (supreme perfect enlightenment). Furthermore, good man! If there are sentient beings who see or hear of my pure land, they will surely be born in my pure land; if there are sentient beings who see or hear of my pure body, they will surely be born in my pure body. Good man! You should observe this great majestic and pure body of mine. At that time, Sudhana carefully observed the body of Samantabhadra Bodhisattva and saw that in each pore there were inexpressible, inexpressible Buddha-land seas; in each land sea, there were Buddhas appearing in the world, filling them completely, surrounded by great Bodhisattva assemblies; those land seas had various establishments, various shapes, various adornments, various great mountains surrounding them, various colored clouds covering them, various Buddhas appearing, various teachings being expounded, and such things were all different. Just like one pore, in all pores, in each mark, in each characteristic, in each limb, it was also like this. Furthermore, he saw Samantabhadra Bodhisattva in each world sea, manifesting clouds of transformation bodies of Buddhas as numerous as the fine dust particles of all Buddha-lands, pervading all worlds in the ten directions, teaching and transforming sentient beings, enabling them to attain maturity in Anuttara-samyak-sambodhi. At that time, Sudhana, following Samantabhadra's skillful guidance, entered Samantabhadra's body and the ten directions of all worlds within his pores, teaching and transforming sentient beings. Furthermore, the good teachers that Sudhana saw, as numerous as the fine dust particles of Buddha-lands, he went to approach, serve, and make offerings to them, accumulating and increasing all good roots, wisdom, and light. Compared to the good roots he temporarily obtained from seeing Samantabhadra Bodhisattva, one percent is not equal, one thousandth is not equal, one hundred thousandth is not equal, one hundred millionth, a numerical part, a calculative part, a metaphorical part, or an Upanishad part is not equal. Sudhana from
初發心乃至得見普賢菩薩，于其中間所入剎海，相續不斷；今于普賢菩薩一毛孔中，一念所入諸佛剎海相續不斷，過前不可說不可說倍，如一毛孔，一切毛孔，悉亦如是。善財童子于普賢菩薩毛孔剎中行一步，過不可說不可說佛剎極微塵數世界，如是而行，盡未來際劫猶不能知一毛孔中種種剎海相續、剎海藏、剎海差別、剎海出生門、剎海成、剎海壞、剎海莊嚴所有邊際；亦不能知佛海出現相續、佛海出現藏、佛海差別、佛海出生門、佛海生、佛海滅所有邊際；亦不能知菩薩眾會道場海相續、菩薩眾海藏、菩薩眾海差別、菩薩眾海出生門、菩薩眾海集、菩薩眾海散所有邊際；亦不能知入眾生界，知眾生根，教化調伏諸眾生界，覺悟成熟諸眾生智，菩薩所住自在神通、菩薩所入諸地諸道；如是等海，皆悉不知究竟邊際。善財童子于普賢毛孔剎中，或有剎中一日而行，或有剎中一年而行，乃至不可說不可說佛剎極微塵數劫，如是而行；不動不出，唸唸周遍無邊剎海，教化調伏一切眾生，令向阿耨多羅三藐三菩提。當是之時，善財童子則次第得普賢菩薩諸行愿海，皆悉平等；與普賢等、與諸佛等、一身充滿一切世界等、諸行圓滿等、正覺現前等、神通大用等、種種法輪等、清凈辯才等、出生言辭等、種種音聲等、諸力無畏等
【現代漢語翻譯】 現代漢語譯本：從最初發心乃至見到普賢菩薩（Samantabhadra Bodhisattva），在這期間所進入的剎海（buddha-lands）是相續不斷的；現在在普賢菩薩的一個毛孔中，一念之間所進入的諸佛剎海相續不斷，超過之前不可說不可說的倍數。如同一個毛孔，一切毛孔也都是這樣。善財童子（Sudhana）在普賢菩薩的毛孔剎中走一步，就超過了不可說不可說佛剎極微塵數的世界。像這樣行走，即使盡未來際劫也無法知道一個毛孔中種種剎海的相續、剎海的藏、剎海的差別、剎海的出生門、剎海的成、剎海的壞、剎海的莊嚴的所有邊際；也無法知道佛海出現的相續、佛海出現的藏、佛海的差別、佛海的出生門、佛海的生、佛海的滅的所有邊際；也無法知道菩薩眾會道場海的相續、菩薩眾海的藏、菩薩眾海的差別、菩薩眾海的出生門、菩薩眾海的集、菩薩眾海的散的所有邊際；也無法知道進入眾生界，瞭解眾生的根性，教化調伏各種眾生界，覺悟成熟各種眾生的智慧，菩薩所住的自在神通、菩薩所進入的各種地和各種道；像這樣的海，都無法知道究竟的邊際。善財童子在普賢菩薩的毛孔剎中，有的剎中行走一日，有的剎中行走一年，乃至不可說不可說佛剎極微塵數劫，像這樣行走；不動不離，唸唸周遍無邊的剎海，教化調伏一切眾生，使他們趨向阿耨多羅三藐三菩提（anuttara-samyak-sambodhi）。當這個時候，善財童子就次第獲得普賢菩薩的各種行愿海，都完全平等；與普賢菩薩相等、與諸佛相等、一身充滿一切世界相等、各種行愿圓滿相等、正覺現前相等、神通大用相等、種種法輪相等、清凈辯才相等、出生言辭相等、種種音聲相等、各種力量無畏相等。 English version: From the initial aspiration to even seeing Samantabhadra Bodhisattva, the buddha-lands entered during that time are continuous; now, within a single pore of Samantabhadra Bodhisattva, the buddha-lands entered in a single thought are continuous, exceeding the previous immeasurable and inexpressible times. Just like one pore, all pores are the same. Sudhana, taking one step in the pore-buddha-lands of Samantabhadra Bodhisattva, surpasses worlds as numerous as the infinitesimal dust particles of inexpressible and immeasurable buddha-lands. Walking in this way, even if he were to continue for kalpas into the future, he would still not be able to know the boundaries of the continuity of various buddha-lands within a single pore, the store of buddha-lands, the differences of buddha-lands, the gateways of the birth of buddha-lands, the formation of buddha-lands, the destruction of buddha-lands, and the adornments of buddha-lands; nor would he be able to know the boundaries of the continuity of the appearance of buddha-seas, the store of the appearance of buddha-seas, the differences of buddha-seas, the gateways of the birth of buddha-seas, the arising of buddha-seas, and the cessation of buddha-seas; nor would he be able to know the boundaries of the continuity of the assemblies of bodhisattvas' practice places, the store of bodhisattva assemblies, the differences of bodhisattva assemblies, the gateways of the birth of bodhisattva assemblies, the gathering of bodhisattva assemblies, and the scattering of bodhisattva assemblies; nor would he be able to know entering the realms of sentient beings, understanding the roots of sentient beings, teaching and taming various realms of sentient beings, awakening and maturing the wisdom of various sentient beings, the unhindered spiritual powers of bodhisattvas, and the various stages and paths entered by bodhisattvas; such seas, he would not know their ultimate boundaries. Sudhana, in the pore-buddha-lands of Samantabhadra Bodhisattva, might travel for a day in some buddha-lands, or for a year in others, or even for kalpas as numerous as the infinitesimal dust particles of inexpressible and immeasurable buddha-lands; in this way, without moving or leaving, with every thought pervading boundless buddha-lands, he teaches and tames all sentient beings, leading them towards anuttara-samyak-sambodhi. At that time, Sudhana will then gradually attain the seas of vows and practices of Samantabhadra Bodhisattva, all of which are completely equal; equal to Samantabhadra, equal to all Buddhas, equal to filling all worlds with one body, equal to the perfection of all practices, equal to the manifestation of perfect enlightenment, equal to great spiritual powers, equal to various dharma wheels, equal to pure eloquence, equal to the arising of words, equal to various sounds, and equal to various powers and fearlessness.
【English Translation】 English version: From the initial aspiration to even seeing Samantabhadra Bodhisattva (普賢菩薩), the buddha-lands (剎海) entered during that time are continuous; now, within a single pore of Samantabhadra Bodhisattva, the buddha-lands entered in a single thought are continuous, exceeding the previous immeasurable and inexpressible times. Just like one pore, all pores are the same. Sudhana (善財童子), taking one step in the pore-buddha-lands of Samantabhadra Bodhisattva, surpasses worlds as numerous as the infinitesimal dust particles of inexpressible and immeasurable buddha-lands. Walking in this way, even if he were to continue for kalpas into the future, he would still not be able to know the boundaries of the continuity of various buddha-lands within a single pore, the store of buddha-lands, the differences of buddha-lands, the gateways of the birth of buddha-lands, the formation of buddha-lands, the destruction of buddha-lands, and the adornments of buddha-lands; nor would he be able to know the boundaries of the continuity of the appearance of buddha-seas, the store of the appearance of buddha-seas, the differences of buddha-seas, the gateways of the birth of buddha-seas, the arising of buddha-seas, and the cessation of buddha-seas; nor would he be able to know the boundaries of the continuity of the assemblies of bodhisattvas' practice places, the store of bodhisattva assemblies, the differences of bodhisattva assemblies, the gateways of the birth of bodhisattva assemblies, the gathering of bodhisattva assemblies, and the scattering of bodhisattva assemblies; nor would he be able to know entering the realms of sentient beings, understanding the roots of sentient beings, teaching and taming various realms of sentient beings, awakening and maturing the wisdom of various sentient beings, the unhindered spiritual powers of bodhisattvas, and the various stages and paths entered by bodhisattvas; such seas, he would not know their ultimate boundaries. Sudhana, in the pore-buddha-lands of Samantabhadra Bodhisattva, might travel for a day in some buddha-lands, or for a year in others, or even for kalpas as numerous as the infinitesimal dust particles of inexpressible and immeasurable buddha-lands; in this way, without moving or leaving, with every thought pervading boundless buddha-lands, he teaches and tames all sentient beings, leading them towards anuttara-samyak-sambodhi (阿耨多羅三藐三菩提). At that time, Sudhana will then gradually attain the seas of vows and practices of Samantabhadra Bodhisattva, all of which are completely equal; equal to Samantabhadra, equal to all Buddhas, equal to filling all worlds with one body, equal to the perfection of all practices, equal to the manifestation of perfect enlightenment, equal to great spiritual powers, equal to various dharma wheels, equal to pure eloquence, equal to the arising of words, equal to various sounds, and equal to various powers and fearlessness.
、種種佛住等、大慈大悲等；如是乃至不可思議解脫自在悉皆同等。
爾時，普賢菩薩摩訶薩觀察一切菩薩眾會及善財童子，而說偈言：
「汝等應離諸疑垢， 一心不亂而諦聽， 我說如來滿諸度， 一切解脫真實道。 出世調柔勝丈夫， 其心清凈如虛空， 常放智日大光明， 普照世間除惑暗。 如來難可得見聞， 無量億劫今乃遇， 如優曇華時一現， 是故應聽佛功德。 隨順世間諸所作， 譬如幻士現眾業， 但為悅可眾生心， 未曾一念生分別。」
爾時，一切菩薩聞此說已，一心渴仰發大誓願，欲聞如來真實義諦所有功德，咸作是念：「普賢菩薩諸行已圓，體性清凈，如說能行，如行而說，一切如來共所稱讚。」作是念已，深生渴仰。
爾時，普賢菩薩圓滿種種功德，智慧莊嚴，身心猶如蓮華，不著三界一切塵垢，告諸菩薩言：「汝等皆當一心諦聽，我今欲說佛功德海一滴之相。」即說偈言：
「佛智廣大同虛空， 普遍一切眾生心， 了世妄想皆非有， 不起種種異分別。 一念悉知三世法， 亦了一切眾生根， 譬如善巧大幻師， 唸唸示現無邊量。 隨諸眾生心行異， 往昔諸業愿樂力， 令其所見各不同，
【現代漢語翻譯】 現代漢語譯本：種種佛的住處，如大慈大悲等；像這樣乃至不可思議的解脫自在，都完全相同。 當時，普賢菩薩摩訶薩觀察一切菩薩眾會以及善財童子，然後說偈頌道： 『你們應當遠離各種疑惑的污垢，一心不亂地仔細聽，我說如來圓滿各種度，一切解脫的真實道路。 出世調柔的偉大丈夫，他的心清凈如虛空，常放智慧的太陽般的大光明，普遍照耀世間，消除迷惑的黑暗。 如來難以得見和聽聞，經過無量億劫今天才遇到，如同優曇花偶爾一現，所以應當聽聞佛的功德。 隨順世間所做的一切，譬如幻術師展現各種技藝，只是爲了使眾生心生歡喜，未曾有一念生起分別。』 當時，一切菩薩聽了這些話后，一心渴望，發大誓願，想要聽聞如來真實義諦的所有功德，都這樣想：『普賢菩薩的各種修行已經圓滿，體性清凈，能如所說而行，如所行而說，一切如來共同稱讚。』這樣想后，深深地生起渴望。 當時，普賢菩薩圓滿了各種功德，智慧莊嚴，身心猶如蓮花，不沾染三界的一切塵垢，告訴各位菩薩說：『你們都應當一心仔細聽，我現在想要說佛功德海的一滴之相。』隨即說偈頌道： 『佛的智慧廣大如同虛空，普遍照耀一切眾生的心，明瞭世間的妄想都是虛無的，不起各種不同的分別。 一念之間完全知曉三世的法，也明瞭一切眾生的根性，譬如善巧的偉大幻術師，唸唸示現無邊無量的景象。 隨著眾生心行的不同，往昔的各種業力願力，讓他們所見到的各不相同，
【English Translation】 English version: Various abodes of Buddhas, such as great compassion and great mercy; thus, even the inconceivable liberation and freedom are all the same. At that time, Samantabhadra Bodhisattva Mahasattva observed all the Bodhisattva assemblies and Sudhana, and then spoke in verse: 'You should be free from all doubts and defilements, listen attentively with a focused mind, I will speak of the Tathagata's fulfillment of all perfections, the true path of all liberation. The transcendent, tamed, and great man, his mind is as pure as the void, constantly emitting the great light of the sun of wisdom, universally illuminating the world, dispelling the darkness of delusion. The Tathagata is difficult to see and hear, encountered today after countless eons, like the Udumbara flower that appears only once in a while, therefore, one should listen to the Buddha's merits. Following all the actions of the world, like a magician displaying various skills, only to please the minds of sentient beings, never once giving rise to any discriminating thoughts.' At that time, all the Bodhisattvas, having heard these words, yearned with one mind, made great vows, desiring to hear all the merits of the Tathagata's true meaning, and all thought: 'Samantabhadra Bodhisattva's various practices are already complete, his nature is pure, he can act as he speaks, and speak as he acts, praised by all the Tathagatas.' Having thought this, they deeply yearned. At that time, Samantabhadra Bodhisattva, having perfected all kinds of merits, adorned with wisdom, his body and mind like a lotus flower, not stained by any dust of the three realms, told all the Bodhisattvas: 'You should all listen attentively with one mind, I now wish to speak of a drop of the ocean of the Buddha's merits.' Then he spoke in verse: 'The Buddha's wisdom is vast like the void, universally illuminating the minds of all sentient beings, understanding that the delusions of the world are all unreal, not giving rise to various different discriminations. In a single thought, he fully knows the Dharma of the three times, and also understands the roots of all sentient beings, like a skillful great magician, constantly manifesting boundless and immeasurable appearances. According to the differences in the minds and actions of sentient beings, the various karmic forces and vows of the past, causing their perceptions to be different,
而佛寂然無動念。 或有處處見佛坐， 充滿十方諸世界， 或有其心不清凈， 無量劫中不見佛， 或有信解心無我， 一念發意見如來， 或有諂誑不凈心， 億劫專求莫能遇， 或一切處聞佛音， 其音美妙令心悅， 或有百千萬億劫， 心不凈故不得聞， 或見清凈大菩薩， 充滿三千大千界， 皆已具足普賢行， 如來於中儼然坐。 或見此界妙無比， 佛無量劫所嚴凈， 毗盧遮那最勝尊， 于中覺悟成菩提。 或見蓮華勝妙剎， 賢首如來住在中， 無量菩薩眾圍繞， 皆悉勤修普賢行。 或有見佛無量壽， 觀自在等共圍繞， 悉已住于灌頂地， 遍滿十方無量土。 或有見此三千界， 猶如妙喜具莊嚴， 阿閦如來住在中， 及如香象諸菩薩。 或見月覺大名稱， 金剛幢等菩薩俱， 住如圓鏡妙莊嚴， 普遍十方清凈剎。 或見日藏世所尊， 住普光明清凈土， 與得灌頂諸菩薩， 充滿十方而說法。 或見金剛大焰佛， 與智幢等菩薩俱， 周行一切廣大剎， 說法除滅眾生闇。 一一毛端不可說， 諸佛具相三十二， 菩薩眾會共圍繞， 種種說法度眾生。 或見一一佛毛孔，
【現代漢語翻譯】 現代漢語譯本 而佛陀寂靜無念，不為所動。 有人在各處見到佛陀端坐，充滿十方世界。 有人因為內心不清凈，在無量劫中都見不到佛陀。 有人因為信解『無我』的道理，一念之間就能見到如來（佛的稱號）。 有人因為諂媚虛偽，內心不純凈，即使億劫專心尋求也無法遇到佛陀。 有人在任何地方都能聽到佛陀的聲音，那聲音美妙動聽，令人心生喜悅。 有人即使經過百千萬億劫，因為內心不清凈也無法聽到佛陀的聲音。 有人見到清凈的大菩薩，充滿三千大千世界，他們都已圓滿具足普賢（菩薩名）的行愿，如來在他們之中莊嚴端坐。 有人見到這個世界無比美妙，是佛陀經過無量劫所莊嚴清凈的，毗盧遮那（佛名）最尊貴的佛陀在這裡覺悟成佛。 有人見到蓮花勝妙的佛土，賢首（佛名）如來住在其中，無量菩薩眾圍繞著他，都勤奮修習普賢的行愿。 有人見到佛陀無量壽，觀自在（菩薩名）等菩薩共同圍繞著他，他們都已安住于灌頂地（菩薩修行階段），遍滿十方無量國土。 有人見到這個三千大千世界，如同妙喜世界一樣莊嚴，阿閦（佛名）如來住在其中，還有如香像一般的諸位菩薩。 有人見到月覺（佛名）大名聲，金剛幢（菩薩名）等菩薩與他在一起，他們安住在如同圓鏡般美妙莊嚴的清凈佛土，普遍照耀十方。 有人見到日藏（佛名）世所尊，住在普光明清凈的佛土，與得到灌頂的諸位菩薩一起，充滿十方世界說法。 有人見到金剛大焰（佛名）佛，與智幢（菩薩名）等菩薩在一起，周遊一切廣大的佛土，說法消除眾生的愚昧。 每一根毛孔都無法用語言描述，諸佛都具足三十二種殊勝的相貌，菩薩大眾共同圍繞著他們，用種種方法說法度化眾生。 有人見到每一位佛的毛孔，
【English Translation】 English version And the Buddha is still and without thought, unmoved. Some see the Buddha sitting in various places, filling all the ten directions of the worlds. Some, because their minds are not pure, do not see the Buddha for countless eons. Some, because they believe and understand the doctrine of 'no-self', can see the Tathagata (an epithet of the Buddha) in a single thought. Some, because they are flattering and deceitful, with impure minds, cannot encounter the Buddha even if they seek diligently for billions of eons. Some can hear the Buddha's voice everywhere, and that voice is beautiful and pleasing to the mind. Some, even after hundreds of millions of eons, cannot hear the Buddha's voice because their minds are not pure. Some see pure great Bodhisattvas, filling the three thousand great thousand worlds, all of whom have fully accomplished the vows of Samantabhadra (a Bodhisattva), and the Tathagata sits solemnly among them. Some see this world as incomparably wonderful, adorned and purified by the Buddha over countless eons, and Vairochana (a Buddha) the most venerable one, awakens to Buddhahood here. Some see the lotus-like wonderful Buddha-land, where the Buddha Avatamsaka (a Buddha) resides, surrounded by countless Bodhisattvas, all diligently practicing the vows of Samantabhadra. Some see the Buddha of Immeasurable Life, surrounded by Avalokiteshvara (a Bodhisattva) and other Bodhisattvas, all of whom have attained the stage of consecration, filling countless lands in the ten directions. Some see this three thousand great thousand world, adorned like the Land of Wonderful Joy, where the Buddha Akshobhya (a Buddha) resides, along with Bodhisattvas like the fragrant elephant. Some see the great renowned Moon-Awakening (a Buddha), with Bodhisattvas like Vajradhvaja (a Bodhisattva), residing in a pure Buddha-land as beautiful and adorned as a round mirror, illuminating all the pure lands in the ten directions. Some see the World-Honored Sun-Treasury (a Buddha), residing in the pure land of Universal Light, teaching the Dharma with the Bodhisattvas who have received consecration, filling the ten directions. Some see the Buddha Vajra-Flame (a Buddha), with Bodhisattvas like Jnanadhvaja (a Bodhisattva), traveling throughout all the vast Buddha-lands, teaching the Dharma to dispel the darkness of sentient beings. Each and every pore cannot be described in words, the Buddhas all possess the thirty-two excellent marks, surrounded by assemblies of Bodhisattvas, teaching the Dharma in various ways to liberate sentient beings. Some see each pore of every Buddha,
具足莊嚴廣大剎， 無量諸佛住其中， 清凈佛子皆充滿。 或見十方平等剎， 而全在一極微中， 無量菩薩悉充滿， 不可說劫修諸行。 或有見一毛端處， 無量極微塵剎海， 種種業起各差別， 毗盧遮那轉法輪。 或有世界不清凈， 或清凈剎眾寶成， 如來住壽無量時， 乃至涅槃諸所現。 普盡十方諸世界， 種種示現不思議， 隨諸眾生心智殊， 靡不化度令清凈。 如是無上大調御， 充滿十方國土中， 示現種種神通力， 我說少分汝當聽。 或見釋迦成佛道， 已經不可思議劫， 或見今始為菩薩， 十方利益諸群生， 或有見此釋師子， 供養諸佛修行道， 或見人中最勝尊， 顯示種種神通事， 或見佈施或持戒， 或忍或進或諸禪， 般若方便願力智， 隨眾生心皆示現。 或見究竟波羅蜜， 或見安住于諸地， 總持三昧神通智， 如是悉現盡無餘。 或現修行無量劫， 住于菩薩堪忍位， 或見住于不退地， 或現法水灌其頂， 或現梵釋護世身， 或現剎利婆羅門， 種種色相所莊嚴， 猶如幻師現眾像。 或現兜率始降神， 或見宮中受嬪御， 或見棄捨諸榮樂，
【現代漢語翻譯】 現代漢語譯本 莊嚴廣大的佛剎具足圓滿， 無量的諸佛安住其中，清凈的佛子充滿其間。 或者看見十方平等的世界，完全在一粒極微小的微塵中， 無量的菩薩充滿其中，在不可思議的劫數中修行各種行持。 或者有人看見在一根毛髮的尖端處，有無量極微塵數的世界海， 種種業力生起各自的差別，毗盧遮那佛（Vairocana）在那裡轉動法輪。 或者有的世界不清凈，或者清凈的佛剎由各種珍寶構成， 如來（Tathagata）的壽命無量，乃至涅槃（Nirvana）時所顯現的種種。 普遍窮盡十方一切世界，種種示現不可思議， 隨著眾生心智的不同，無不教化度脫令其清凈。 像這樣無上的大調御師，充滿在十方國土之中， 示現種種神通力量，我只說少部分，你們應當聽。 或者看見釋迦牟尼佛（Sakyamuni）成佛道，已經經過不可思議的劫數， 或者看見他現在才開始作為菩薩，在十方利益一切眾生， 或者有人看見這位釋迦獅子，供養諸佛修行佛道， 或者看見人中最尊勝的佛陀，顯示種種神通事蹟， 或者看見他佈施，或者持戒，或者忍辱，或者精進，或者修習各種禪定， 般若（Prajna）智慧、方便法門、願力、智慧，隨著眾生的心念都示現出來。 或者看見他究竟圓滿波羅蜜（Paramita），或者看見他安住在各個菩薩的階位， 總持（Dharani）、三昧（Samadhi）、神通、智慧，像這樣全部顯現沒有遺漏。 或者示現修行無量劫，安住在菩薩的堪忍位， 或者看見他安住在不退轉的地位，或者示現法水灌頂， 或者示現梵天（Brahma）、帝釋天（Indra）、護世天神的身形，或者示現剎帝利（Kshatriya）、婆羅門（Brahmana）的身份， 種種色相莊嚴，猶如幻術師變現各種形象。 或者示現從兜率天（Tusita）降生，或者看見他在宮中接受嬪妃的侍奉， 或者看見他捨棄一切榮華富貴，
【English Translation】 English version The adorned and vast Buddha-lands are fully complete, Wherein dwell immeasurable Buddhas, and pure Buddha-sons are all filled. Or one sees the equal lands of the ten directions, entirely within a single minute mote, Immeasurable Bodhisattvas are filled within, cultivating all practices for incalculable eons. Or some see at the tip of a single hair, immeasurable seas of lands like minute dust, Various karmas arise with their differences, and Vairocana turns the Dharma wheel. Or some worlds are not pure, or pure lands are made of various treasures, The Tathagata dwells for immeasurable time, even until Nirvana, all that is manifested. Universally exhausting all the worlds of the ten directions, various manifestations are inconceivable, According to the differences in beings' minds and wisdom, none are not transformed and purified. Such is the unsurpassed great tamer, filling the lands of the ten directions, Manifesting various miraculous powers, I speak a small part, you should listen. Or one sees Sakyamuni Buddha attaining Buddhahood, having passed through inconceivable eons, Or one sees him now beginning as a Bodhisattva, benefiting all beings in the ten directions, Or some see this Sakya lion, making offerings to all Buddhas and practicing the path, Or one sees the most honored one among humans, displaying various miraculous deeds, Or one sees him giving alms, or upholding precepts, or practicing patience, or diligence, or various meditations, Prajna wisdom, skillful means, vows, and intelligence, all are manifested according to beings' minds. Or one sees him perfecting the Paramitas, or one sees him dwelling in the various Bodhisattva stages, Dharani, Samadhi, miraculous powers, and wisdom, all are manifested completely without remainder. Or he manifests practicing for immeasurable eons, dwelling in the Bodhisattva's stage of endurance, Or one sees him dwelling in the stage of non-retrogression, or he manifests the Dharma water anointing his head, Or he manifests the forms of Brahma, Indra, and the world-protecting deities, or he manifests as Kshatriya or Brahmana, Adorned with various forms and appearances, like a magician manifesting various images. Or he manifests descending from Tusita, or one sees him in the palace receiving the service of concubines, Or one sees him abandoning all glory and pleasure,
出離王宮行學道， 或見始生或見滅， 或示出家學異行， 或見坐于菩提樹， 摧伏魔軍成正覺， 或有見佛始涅槃， 或見起塔遍世間， 或見塔中立影像， 或隨眾生現身色， 或見如來無量壽， 與諸菩薩授尊記， 而成真實大導師， 次補住于安樂剎。 或見無量億千劫， 作佛事已入涅槃， 或見今始成菩提， 或見正修諸妙行， 或見如來清凈月， 在於梵世及魔宮， 自在天宮化樂宮， 示現種種諸神變。 或見在於兜率宮， 無量諸天共圍繞， 為彼說法令歡喜， 一切凈心供養佛。 或見住在夜摩天， 忉利護世龍神處， 如是一切諸宮殿， 莫不于中現其像。 或於然燈世尊所， 散華布發為供養， 從是了知深妙法， 恒以此道化群生。 或見久遠已涅槃， 或見初始成菩提， 或見住于無量劫， 或見須臾即滅度， 身相光明與壽命， 智慧菩提及涅槃， 眾會所化威儀聲， 如是一一皆無量。 或現其身極廣大， 譬如須彌大寶山， 或見跏趺不動搖， 充滿無邊諸世界， 或見圓光一尋量， 或見千萬億由旬， 或照無量國土中， 或見充滿一切剎， 或見佛壽八十年，
【現代漢語翻譯】 現代漢語譯本 （他們）或者看見（佛）離開王宮修行， 或者看見（佛）的誕生，或者看見（佛）的寂滅， 或者示現出家修行各種不同的行為， 或者看見（佛）坐在菩提樹下， 降伏魔軍成就正覺（無上智慧）， 或者有人看見佛剛剛涅槃（寂滅）， 或者看見（佛）建立佛塔遍佈世間， 或者看見佛塔中豎立著佛的畫像， 或者隨著眾生的不同而顯現不同的身形和顏色， 或者看見如來（佛）擁有無量的壽命， 為諸位菩薩授記（預言他們未來成佛）， 從而成為真實偉大的導師， 依次遞補居住在安樂的佛國。 或者看見（佛）在無量億千劫的時間裡， 完成佛的事業後進入涅槃， 或者看見（佛）現在才成就菩提（無上智慧）， 或者看見（佛）正在修行各種殊勝的行為， 或者看見如來（佛）像清凈的月亮一樣， 在梵天世界以及魔王的宮殿中， 在自在天宮和化樂天宮中， 示現種種神通變化。 或者看見（佛）住在兜率宮（欲界天）， 被無量的諸天圍繞， 為他們說法，使他們歡喜， 一切都以清凈的心供養佛。 或者看見（佛）住在夜摩天（欲界天）， 在忉利天（欲界天）、護世天、龍神等處， 像這樣一切的宮殿中， 沒有不在其中顯現佛的形象的。 或者在燃燈世尊（過去佛）那裡， 散花鋪發作為供養， 從此了知深奧微妙的佛法， 恒常以此教導眾生。 或者看見（佛）在久遠之前已經涅槃， 或者看見（佛）最初才成就菩提， 或者看見（佛）住世無量劫， 或者看見（佛）須臾之間就滅度， （佛的）身形相貌、光明和壽命， 智慧、菩提（無上智慧）以及涅槃（寂滅）， （佛的）集會、所教化的對象、威儀和聲音， 像這樣一一都是無量的。 或者顯現（佛）的身體極其廣大， 譬如須彌山（佛教中的聖山）一樣高大， 或者看見（佛）跏趺而坐，不動搖， 充滿無邊無際的各個世界， 或者看見（佛）的圓光只有一尋（古代長度單位）的量， 或者看見（佛）的圓光有千萬億由旬（古代長度單位）， 或者照耀無量國土之中， 或者看見（佛）的圓光充滿一切佛剎（佛的國土）， 或者看見佛的壽命是八十年，
【English Translation】 English version Or they see (the Buddha) leaving the royal palace to practice the Way, Or they see (the Buddha)'s birth, or they see (the Buddha)'s passing away, Or they demonstrate leaving home to practice various different behaviors, Or they see (the Buddha) sitting under the Bodhi tree, Subduing the demon army and attaining perfect enlightenment (supreme wisdom), Or some see the Buddha just entering Nirvana (passing away), Or they see (the Buddha) building pagodas all over the world, Or they see images of the Buddha erected in the pagodas, Or they manifest different forms and colors according to the different beings, Or they see the Tathagata (Buddha) possessing immeasurable life spans, Bestowing predictions (prophecies of future Buddhahood) upon all the Bodhisattvas, Thus becoming a true and great teacher, Successively residing in the blissful Buddha lands. Or they see (the Buddha) in immeasurable billions of kalpas (eons), Entering Nirvana after completing the Buddha's work, Or they see (the Buddha) just now attaining Bodhi (supreme wisdom), Or they see (the Buddha) currently practicing various excellent behaviors, Or they see the Tathagata (Buddha) like a pure moon, In the Brahma world and in the palaces of the demon kings, In the Paranirmitavasavartin heaven and the Nirmanarati heaven, Manifesting all kinds of miraculous transformations. Or they see (the Buddha) residing in the Tusita heaven (desire realm), Surrounded by immeasurable devas (gods), Expounding the Dharma for them, making them joyful, All with pure minds making offerings to the Buddha. Or they see (the Buddha) residing in the Yama heaven (desire realm), In the Trayastrimsa heaven (desire realm), the guardian deities, and the places of the dragon gods, In all such palaces, There is no place where the Buddha's image is not manifested. Or at the place of Dipankara Buddha (a past Buddha), Scattering flowers and spreading hair as offerings, From this, they understand the profound and subtle Dharma, Constantly using this path to teach sentient beings. Or they see (the Buddha) having entered Nirvana long ago, Or they see (the Buddha) just initially attaining Bodhi, Or they see (the Buddha) dwelling for immeasurable kalpas, Or they see (the Buddha) passing away in an instant, (The Buddha's) physical form, radiance, and lifespan, Wisdom, Bodhi (supreme wisdom), and Nirvana (passing away), (The Buddha's) assemblies, those who are taught, demeanor, and voice, Each and every one of these is immeasurable. Or they manifest (the Buddha's) body as extremely vast, Like the great Mount Sumeru (a sacred mountain in Buddhism), Or they see (the Buddha) sitting in full lotus posture, unmoving, Filling the boundless and limitless worlds, Or they see (the Buddha)'s halo as only one span (an ancient unit of length) in size, Or they see (the Buddha)'s halo as millions of billions of yojanas (an ancient unit of length), Or illuminating immeasurable lands, Or they see (the Buddha)'s halo filling all Buddha-lands (Buddha's realms), Or they see the Buddha's lifespan as eighty years,
或壽百千萬億歲， 或住不可思議劫， 如是展轉倍過是。 佛智通達凈無礙， 剎那普了三世法， 皆從心識因緣現， 生滅無常無自性。 於一剎中成正覺， 一切剎處悉亦然， 一切入一一亦爾， 隨眾生心而示現。 如來安住無上道， 成就十力四無畏， 圓滿智慧無障礙， 轉於十二行法輪。 普知苦集及滅道， 微細分別緣起法， 法義樂說辭無礙， 因此無畏廣宣揚。 諸法無我無有相， 業性不起亦不失， 一切遠離如虛空， 佛以方便能分別。 如來如是轉法輪， 普震十方諸國土， 宮殿山河悉搖動， 不使眾生有驚怖。 如來普演廣大音， 隨其根欲皆令解， 悉使發心除惑垢， 而佛未始生心念。 或聞施戒忍精進， 禪定般若方便智， 或聞慈悲及喜舍， 種種言辭差別聲， 或聞四念四正勤， 神足根力覺支道， 諸念神通止觀等， 無量方便諸法門。 龍神八部人非人， 梵釋護世諸天眾， 佛以一音為說法， 隨其品類皆令解。 或有貪慾瞋恚癡， 忿覆慳嫉及憍諂， 八萬四千煩惱異， 令其聞說對治門。 若白凈法未修治， 令其聞說十學處， 已能佈施調伏者，
【現代漢語翻譯】 現代漢語譯本 壽命可能長達百千萬億歲，或者安住于不可思議的劫數（kalpa，佛教時間單位），如此輾轉相加，時間更是難以估量。 佛的智慧通達無礙，清凈無染，一剎那間就能完全瞭解過去、現在、未來三世的一切法。 這一切都從心識的因緣而顯現，生滅變化，沒有永恒不變的自性。 在一剎那間成就正覺（samyak-saṃbodhi，完全的覺悟），一切剎土（buddha-kṣetra，佛的國土）都是如此，一切都融入於一，一也融入於一切，隨著眾生的心念而示現。 如來安住于無上的道，成就十力（daśa-bala，佛的十種力量）和四無畏（catu-vaiśāradya，佛的四種無所畏懼）， 圓滿的智慧沒有障礙，轉動十二行法輪（dvādaśākāra-dharmacakra，佛陀教法的十二種運作方式）。 普遍知曉苦、集、滅、道四聖諦（catvāri ārya satyāni，佛教的基本教義），細緻地分別緣起法（pratītyasamutpāda，因果法則）， 對於法義的解說，辯才無礙，因此以無畏的精神廣泛宣揚佛法。 諸法無我（anātman，沒有永恒的自我），沒有固定的相狀，業的性質不生起也不消失， 一切都遠離執著，如同虛空一般，佛以方便法門（upāya，善巧的方法）能夠分別說明。 如來如此轉動法輪，普遍震動十方諸國土，宮殿、山河都搖動，但不使眾生感到驚恐。 如來普遍發出廣大的音聲，隨著眾生的根性和慾望，都讓他們理解佛法， 使他們都發菩提心，去除迷惑和污垢，而佛的心中從未生起任何念頭。 或者聽到佈施、持戒、忍辱、精進，禪定、般若（prajñā，智慧）、方便智， 或者聽到慈悲喜捨四無量心（catvāri apramāṇāni，四種無限的慈悲心），種種言辭和不同的聲音， 或者聽到四念處（catvāri smṛtyupasthānāni，四種觀想方法）、四正勤（catvāri samyakprahāṇāni，四種正確的努力）、神足（ṛddhipāda，神通的基礎）、五根（pañcendriyāṇi，五種能力）、五力（pañca balāni，五種力量）、七覺支（sapta bodhyaṅgāni，七種覺悟的因素）、八正道（āryāṣṭāṅgamārga，達到解脫的八種正確方法）， 諸念、神通、止觀等等，無量方便的諸法門。 龍神八部（nāga, yakṣa, gandharva, asura, garuḍa, kinnara, mahoraga，天龍八部，佛教的護法神）人非人，梵天（brahmā，創造神）、帝釋天（indra，眾神之王）、護世諸天眾， 佛以一種聲音為他們說法，隨著他們的類別，都讓他們理解佛法。 或者有貪慾、瞋恚、愚癡，忿怒、覆藏、慳吝、嫉妒以及驕慢、諂媚， 八萬四千種不同的煩惱，讓他們聽到對治這些煩惱的法門。 如果對於清凈的法門還沒有修習，就讓他們聽到十學處（śikṣāpada，十種戒律）， 已經能夠佈施和調伏自己的人，
【English Translation】 English version Their lifespan might be hundreds of millions of billions of years, or they might dwell for inconceivable kalpas (kalpa, a Buddhist unit of time), and so on, multiplying beyond measure. The Buddha's wisdom is unobstructed and pure, able to fully understand all the dharmas (phenomena) of the past, present, and future in an instant. All of this arises from the conditions of consciousness, changing and impermanent, without an inherent self-nature. In a single instant, enlightenment (samyak-saṃbodhi, perfect enlightenment) is achieved, and it is the same in all buddha-kṣetras (buddha-fields), everything merges into one, and one merges into everything, manifesting according to the minds of sentient beings. The Tathagata (Tathāgata, 'the one who has thus gone') abides in the supreme path, having attained the ten powers (daśa-bala, ten powers of a Buddha) and the four fearlessnesses (catu-vaiśāradya, four kinds of fearlessness of a Buddha), Perfect wisdom without obstruction, turning the twelve-spoked wheel of dharma (dvādaśākāra-dharmacakra, twelve aspects of the Dharma wheel). Universally knowing the Four Noble Truths (catvāri ārya satyāni, the basic teachings of Buddhism) of suffering, its origin, its cessation, and the path, and subtly distinguishing the law of dependent origination (pratītyasamutpāda, the law of cause and effect), With eloquence in explaining the meaning of the Dharma, without hindrance, thus fearlessly proclaiming the Dharma widely. All dharmas are without self (anātman, no permanent self), without fixed characteristics, the nature of karma neither arises nor disappears, Everything is detached, like empty space, and the Buddha can explain it through skillful means (upāya, skillful methods). The Tathagata thus turns the wheel of Dharma, shaking all the lands in the ten directions, palaces and mountains tremble, but without causing fear in sentient beings. The Tathagata emits a vast sound, allowing all beings to understand the Dharma according to their capacities and desires, Enabling them to generate the Bodhi mind, removing delusion and defilement, while the Buddha's mind never generates any thought. They might hear about giving, morality, patience, diligence, meditation, wisdom (prajñā, wisdom), and skillful means, Or they might hear about loving-kindness, compassion, joy, and equanimity (catvāri apramāṇāni, four immeasurables), various words and different sounds, Or they might hear about the four foundations of mindfulness (catvāri smṛtyupasthānāni, four kinds of contemplation), the four right efforts (catvāri samyakprahāṇāni, four right exertions), the bases of psychic power (ṛddhipāda, the basis of supernatural power), the five faculties (pañcendriyāṇi, five faculties), the five powers (pañca balāni, five powers), the seven factors of enlightenment (sapta bodhyaṅgāni, seven factors of enlightenment), and the Noble Eightfold Path (āryāṣṭāṅgamārga, the eightfold path to liberation), Various mindfulness, supernatural powers, cessation and contemplation, and countless skillful means of the Dharma. Nagas (nāga, serpent deities), yakshas (yakṣa, nature spirits), gandharvas (gandharva, celestial musicians), asuras (asura, demigods), garudas (garuḍa, bird-like deities), kinnaras (kinnara, mythical beings), mahoragas (mahoraga, great serpents), humans, non-humans, Brahma (brahmā, creator god), Indra (indra, king of gods), and the guardian deities of the world, The Buddha speaks the Dharma with one voice, allowing them to understand the Dharma according to their respective categories. Or there are those with greed, hatred, and delusion, anger, concealment, stinginess, jealousy, arrogance, and flattery, Eighty-four thousand different kinds of afflictions, allowing them to hear the Dharma that counteracts these afflictions. If they have not yet cultivated the pure Dharma, they are allowed to hear the ten precepts (śikṣāpada, ten precepts), Those who are already capable of giving and self-control,
令聞寂滅涅槃音。 若人志劣無慈愍， 厭惡生死自求離， 令其聞說三脫門， 使得出苦涅槃樂。 若有自性少諸欲， 厭背三有求寂靜， 令其聞說諸緣起， 依獨覺乘而出離。 若有清凈廣大心， 圓滿施戒諸功德， 親近如來具慈愍， 令其聞說大乘音。 或有國土聞一乘， 或二或三或四五， 如是乃至無有量， 悉是如來方便力。 涅槃寂靜無差別， 智行勝劣有殊異， 譬如虛空體性一， 鳥飛遠近各不同。 佛體音聲亦如是， 普遍一切虛空界， 隨諸眾生心智殊， 所聞所見各差別。 佛以過去修諸行， 能隨所樂演妙音， 無心計念此與彼， 我為誰說誰不說。 如來面門放大光， 具足八萬四千數， 所說法門亦如是， 普照於世除煩惱。 圓滿清凈功德智， 而常隨順三世間， 猶如虛空無染著， 為眾生故而顯示。 示有生老病死苦， 亦示住壽處於世， 雖順世間如是現， 體性清凈如虛空。 一切國土無有邊， 眾生根樂亦無量， 如來智眼皆明見， 隨所應化示佛道。 究竟十方虛空界， 所有人天大眾中， 隨其形相各不同， 佛現其身亦如是。 若在沙門大眾會，
【現代漢語翻譯】 現代漢語譯本 聽聞寂滅涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）之音。 如果有人意志薄弱，沒有慈悲心，厭惡生死，只想自己解脫，就讓他們聽聞三解脫門（三解脫門：空解脫門、無相解脫門、無作解脫門），使他們脫離痛苦，獲得涅槃的快樂。 如果有人天性少欲，厭倦三有（三有：欲有、色有、無色有，指眾生輪迴的三種境界），追求寂靜，就讓他們聽聞諸緣起（緣起：佛教基本教義，指一切事物都是由因緣和合而生），依獨覺乘（獨覺乘：又稱辟支佛乘，指不需佛陀教導，自己通過觀察因緣而覺悟的修行者）而解脫。 如果有人具有清凈廣大的心，圓滿佈施、持戒等各種功德，親近如來（如來：佛的十號之一，指佛陀），具有慈悲心，就讓他們聽聞大乘（大乘：佛教宗派之一，以普度眾生為目標）之音。 有的國土聽聞一乘（一乘：佛教術語，指唯一能使眾生達到成佛的教法），有的聽聞二乘、三乘、四乘、五乘，像這樣乃至無量，都是如來（如來：佛的十號之一，指佛陀）方便的力量。 涅槃寂靜的本質沒有差別，只是智慧和修行有高下之分，就像虛空（虛空：佛教術語，指空無一物的狀態）的本體只有一個，鳥飛的遠近卻各不相同。 佛的身體和聲音也是這樣，普遍存在於一切虛空界，隨著眾生的心智不同，所聽所見也各有差別。 佛以過去所修的各種善行，能夠隨眾生的喜好演說微妙的佛法，心中沒有分別，不會想『我為誰說，不為誰說』。 如來（如來：佛的十號之一，指佛陀）的面門放出光明，具有八萬四千種，所說的法門也是這樣，普遍照耀世間，消除煩惱。 圓滿清凈的功德和智慧，卻常常隨順三世間（三世間：指過去、現在、未來），就像虛空一樣沒有執著，爲了眾生而顯現。 示現生老病死的痛苦，也示現住世的壽命，雖然順應世間這樣顯現，但其本體清凈如虛空。 一切國土沒有邊際，眾生的根性和喜好也無量，如來（如來：佛的十號之一，指佛陀）的智慧之眼都明瞭看見，隨著所應教化的對象，示現佛道。 在十方虛空界，所有的人天大眾中，隨著他們的形相各不相同，佛所顯現的身體也各不相同。 如果在沙門（沙門：佛教出家修行者）大眾的集會中，
【English Translation】 English version Hearing the sound of tranquil Nirvana (Nirvana: a state of liberation from the cycle of birth and death in Buddhism). If there are those with weak will and no compassion, who detest birth and death and seek only their own liberation, let them hear the three doors of liberation (three doors of liberation: emptiness, signlessness, and wishlessness), so that they may escape suffering and attain the joy of Nirvana. If there are those who are naturally less desirous, who are weary of the three realms of existence (three realms of existence: the realm of desire, the realm of form, and the formless realm, referring to the three states of existence in which beings transmigrate), and seek tranquility, let them hear about the arising of conditions (dependent origination: a fundamental Buddhist doctrine that all things arise from causes and conditions), and attain liberation through the Pratyekabuddha vehicle (Pratyekabuddha vehicle: also known as the solitary buddha vehicle, referring to practitioners who attain enlightenment through their own observation of conditions without the need for a Buddha's teaching). If there are those with pure and vast minds, who have perfected the merits of giving, keeping precepts, and other virtues, who are close to the Tathagata (Tathagata: one of the ten titles of a Buddha, referring to the Buddha), and who possess compassion, let them hear the sound of the Mahayana (Mahayana: one of the major schools of Buddhism, aiming at the liberation of all beings). In some lands, they hear of the One Vehicle (One Vehicle: a Buddhist term referring to the single teaching that leads all beings to Buddhahood), in others, they hear of two, three, four, or five vehicles, and so on, up to immeasurable numbers; all of these are the skillful means of the Tathagata (Tathagata: one of the ten titles of a Buddha, referring to the Buddha). The essence of Nirvana's tranquility is without difference, only the wisdom and practice are superior or inferior. It is like the nature of space (space: a Buddhist term referring to the state of emptiness) being one, yet the distances birds fly are different. The body and voice of the Buddha are also like this, pervading all realms of space. According to the different minds and wisdom of beings, what is heard and seen is also different. The Buddha, through the various good deeds he has cultivated in the past, is able to expound the subtle Dharma according to the preferences of beings, without any discrimination in his mind, not thinking, 'I speak for this one, not for that one'. The Tathagata's (Tathagata: one of the ten titles of a Buddha, referring to the Buddha) face emits light, possessing eighty-four thousand kinds, and the Dharma doors spoken are also like this, universally illuminating the world and eliminating afflictions. Perfecting pure merits and wisdom, yet always conforming to the three realms of existence (three realms of existence: past, present, and future), like space without attachment, he manifests for the sake of beings. He shows the suffering of birth, old age, sickness, and death, and also shows the lifespan of dwelling in the world. Although he appears in accordance with the world, his essence is pure like space. All lands are without limit, and the roots and preferences of beings are also immeasurable. The wisdom eye of the Tathagata (Tathagata: one of the ten titles of a Buddha, referring to the Buddha) sees all clearly, and according to what should be taught, he shows the path of the Buddha. In the ten directions of space, among all the human and heavenly masses, according to their different forms, the body that the Buddha manifests is also different. If in the assembly of the Shramanas (Shramanas: Buddhist monastic practitioners),
剃除鬚髮服袈裟， 執持衣缽護諸根， 令其歡喜息煩惱。 若時親近婆羅門， 則為示現羸瘦身， 執杖持瓶恒潔凈， 具足智慧巧談說。 吐故納新自充飽， 吸風飲露無異食， 或坐或立不動搖， 現諸苦行摧異道。 或持彼戒為世師， 善達醫方等諸論， 書數天文地眾相， 及身休咎無不了。 深入諸禪及解脫， 三昧神通智慧行， 言談諷詠共嬉戲， 方便皆令住佛道。 或現上服以嚴身， 首戴華冠蔭高蓋， 四兵前後共圍繞， 誓眾宣威伏小王。 或為聽訟斷獄官， 懲惡勸善多方便， 所有與奪皆明審， 令其欣敬盡欽承。 或作輔弼諸大臣， 善用諸王治政法， 十方利益皆周遍， 了達世間無有餘。 或為粟散諸小王， 或作飛行轉輪帝， 令諸王子采女眾， 悉皆授化奉修行。 或作護世四天王， 或作夜叉龍等主， 各為其眾而說法， 一切皆令大欣慶。 或作忉利大天王， 住善法堂歡喜園， 首戴華冠說妙法， 諸天覲仰無能測。 或住夜摩兜率天， 化樂自在魔王所， 居處摩尼寶宮殿， 說真實行令調伏。 或至梵天眾會中， 說四無量諸禪道， 普令歡喜便捨去，
【現代漢語翻譯】 現代漢語譯本 剃除鬚髮，穿上袈裟，手持衣缽，守護六根（眼、耳、鼻、舌、身、意），使他們歡喜，平息煩惱。 如果接近婆羅門（古印度祭司階層），就示現羸弱消瘦的身體，拄著枴杖，拿著凈瓶，保持潔凈，具備智慧，善於談論。 吐出舊的，吸入新的，自己就飽足，吸風飲露，與常人飲食無異，或坐或立，不動搖，示現各種苦行，摧毀其他外道。 或者持守他們的戒律，作為世間的導師，精通醫術等各種論著，書寫、算數、天文、地理等各種現象，以及身體的吉兇禍福，沒有不瞭解的。 深入各種禪定和解脫，三昧（專注）、神通、智慧的修行，言談、諷誦、嬉戲，用各種方便法門，使他們安住于佛道。 或者示現穿著華麗的衣服來裝飾身體，頭上戴著華冠，撐著高高的傘蓋，四方軍隊前後圍繞，向大眾宣示威嚴，降伏小國王。 或者作為聽訟斷案的官員，懲罰邪惡，勸導善良，運用多種方便法門，所有給予和剝奪都明察審慎，使他們欣喜敬佩，完全信服。 或者作為輔佐君王的重臣，善於運用各種治國理政的方法，使十方利益都普遍周到，通達世間一切事物。 或者作為分散各地的眾多小國王，或者作為飛行自在的轉輪聖王（擁有統治世界的理想君主），使王子和宮女們，都接受教化，奉行修行。 或者作為守護世界的四大天王（東方持國天王、南方增長天王、西方廣目天王、北方多聞天王），或者作為夜叉、龍等首領，各自為他們的眷屬說法，使一切眾生都非常歡喜。 或者作為忉利天（欲界第二天）的大天王，住在善法堂和歡喜園，頭上戴著華冠，宣說微妙的佛法，諸天仰慕，無法測度。 或者住在夜摩天（欲界第三天）、兜率天（欲界第四天），化樂天（欲界第五天）、自在天（欲界第六天）的魔王之處，居住在摩尼寶宮殿中，宣說真實的修行，使他們調伏。 或者到梵天（色界天）的集會中，宣說四無量心（慈、悲、喜、舍）等各種禪定之道，使他們普遍歡喜，然後離去。
【English Translation】 English version Shaving off hair and beard, wearing the kāṣāya robe, holding the alms bowl, guarding the six senses (eyes, ears, nose, tongue, body, and mind), making them happy, and calming their afflictions. If approaching Brahmins (ancient Indian priestly class), then manifesting a weak and emaciated body, holding a staff, carrying a water pot, maintaining cleanliness, possessing wisdom, and being skilled in discourse. Expelling the old and taking in the new, becoming full by oneself, inhaling wind and drinking dew, not different from ordinary food, either sitting or standing, without wavering, manifesting various ascetic practices, and destroying other heretical paths. Or upholding their precepts, acting as a teacher of the world, being proficient in medicine and various treatises, writing, arithmetic, astronomy, geography, and various phenomena, as well as the good and bad fortunes of the body, with nothing not understood. Deeply entering various samādhis and liberations, the practice of samadhi (concentration), supernormal powers, and wisdom, speaking, reciting, and playing, using various expedient means, to make them dwell in the Buddha's path. Or manifesting wearing splendid clothes to adorn the body, wearing a flower crown on the head, holding a high canopy, with four armies surrounding, proclaiming majesty to the masses, and subduing small kings. Or acting as an official who hears lawsuits and judges cases, punishing evil, encouraging good, using various expedient means, all giving and taking are clearly and carefully examined, making them happy, respectful, and completely convinced. Or acting as a minister who assists the king, being skilled in using various methods of governing the country, making the benefits of the ten directions universally thorough, and understanding all things in the world. Or acting as numerous small kings scattered in various places, or acting as a flying and free Cakravartin (an ideal monarch who possesses the world), making the princes and palace women all receive teachings and practice cultivation. Or acting as the Four Heavenly Kings (Dhṛtarāṣṭra in the east, Virūḍhaka in the south, Virūpākṣa in the west, and Vaiśravaṇa in the north) who protect the world, or acting as the leaders of yakshas and dragons, each speaking the Dharma to their retinue, making all beings very happy. Or acting as the great king of the Trāyastriṃśa Heaven (the second heaven of the desire realm), dwelling in the Good Dharma Hall and the Joyful Garden, wearing a flower crown on the head, proclaiming the subtle Dharma, with the devas admiring and unable to fathom. Or dwelling in the Yāma Heaven (the third heaven of the desire realm), the Tuṣita Heaven (the fourth heaven of the desire realm), the Nirmāṇarati Heaven (the fifth heaven of the desire realm), and the Paranirmitavaśavartin Heaven (the sixth heaven of the desire realm), in the palace of Mani jewels, proclaiming the true practice, making them subdued. Or going to the assembly of the Brahma Heaven (the form realm), proclaiming the four immeasurables (loving-kindness, compassion, joy, and equanimity) and various paths of samadhi, making them universally happy, and then departing.
而莫知其往來相。 或至阿迦尼吒天， 為說覺分諸寶華， 及余無量聖功德， 然後捨去無知者。 如來無礙智所見， 其中一切諸眾生， 悉以無邊方便門， 種種教化令成熟。 譬如幻師善幻術， 現作種種諸幻事， 佛化眾生亦如是， 為其示現種種身。 如凈月輪在虛空， 令世眾生見盈缺， 一切河池現影像， 所有星宿奪光色。 如來智月出世間， 亦以方便示增減， 菩薩心水現影像， 二乘星宿無光色。 譬如大海寶充滿， 清凈無濁無有邊， 四洲所有諸眾生， 一切于中現其像。 佛身功德海亦爾， 無垢無濁量無邊， 乃至法界諸眾生， 靡不于中現其像。 譬如凈日放千光， 不動本處遍十方， 佛日光明亦如是， 無去無來除世闇。 譬如龍王降大雨， 不從身出及心出， 而能沾洽悉周遍， 滌除炎熱使清涼。 如來法雨亦復然， 不從於佛身心出， 而能開悟諸含識， 盡能滅除三毒火。 如來清凈妙法身， 一切三界無倫匹， 超出世間言語道， 本性非有亦非無。 雖無所依無不依， 如是無來亦無去， 如空如日亦如夢， 當於佛體如是觀。 三界有無一切法，
【現代漢語翻譯】 現代漢語譯本 卻不知它們往來相續的規律。 有時到達阿迦尼吒天（色界頂天），為他們宣說覺悟的組成部分，如同珍寶般的花朵，以及其他無量聖者的功德，然後捨棄那些無知的人。 如來以無礙的智慧所見，其中一切眾生，都用無邊的方便法門，種種教化使他們成熟。 譬如幻術師善於幻術，顯現種種幻化的事物，佛陀教化眾生也是如此，為他們示現種種不同的身形。 如同清凈的月輪在虛空中，讓世間眾生看到它的盈虧變化，一切河流池塘都顯現它的影像，所有的星宿都失去了光彩。 如來的智慧之月出現在世間，也用方便法門示現增減變化，菩薩的心水顯現它的影像，二乘的星宿則黯然失色。 譬如大海充滿珍寶，清凈無濁，沒有邊際，四大洲所有眾生，都在其中顯現自己的影像。 佛陀的功德之海也是如此，無垢無濁，量無邊際，乃至法界一切眾生，沒有不在其中顯現影像的。 譬如清凈的太陽放出千道光芒，不移動自身而遍照十方，佛陀的光明也是如此，無去無來，消除世間的黑暗。 譬如龍王降下大雨，不是從身體發出，也不是從心中發出，卻能滋潤一切，滌除炎熱，使之清涼。 如來的法雨也是如此，不是從佛陀的身心發出，卻能開悟一切有情眾生，徹底滅除貪嗔癡三毒之火。 如來清凈微妙的法身，在一切三界中無與倫比，超越世間的言語表達，其本性非有非無。 雖然無所依，卻又無所不依，如此無來也無去，如同虛空、太陽、夢幻一般，應當如此觀察佛的本體。 三界中一切有為法和無為法，
【English Translation】 English version Yet, they do not know the pattern of their coming and going. Sometimes reaching the Akanistha Heaven (the highest heaven in the realm of form), they preach the components of enlightenment, like precious flowers, and other immeasurable merits of the saints, then leave those who are ignorant. As seen by the unobstructed wisdom of the Tathagata, all beings within are taught and matured through countless skillful means. Just as a magician is skilled in illusion, manifesting various illusory things, the Buddha's teaching of beings is also like this, showing them various forms. Like the pure moon in the sky, allowing beings to see its waxing and waning, all rivers and ponds reflect its image, and all stars lose their brilliance. The moon of the Tathagata's wisdom appears in the world, also showing increase and decrease through skillful means, the water of the Bodhisattva's mind reflects its image, while the stars of the Two Vehicles lose their light. Like the ocean filled with treasures, pure and without turbidity, boundless, all beings of the four continents have their images reflected within it. The ocean of the Buddha's merits is also like this, immaculate and without turbidity, immeasurable, and even all beings in the Dharma realm have their images reflected within it. Like the pure sun emitting a thousand rays, not moving from its place yet illuminating all directions, the light of the Buddha is also like this, without coming or going, removing the darkness of the world. Like the Dragon King sending down great rain, not coming from the body or the mind, yet able to moisten everything, washing away the heat and making it cool. The Dharma rain of the Tathagata is also like this, not coming from the Buddha's body or mind, yet able to enlighten all sentient beings, completely extinguishing the fires of the three poisons (greed, hatred, and delusion). The pure and wondrous Dharma body of the Tathagata is unparalleled in all three realms, transcending the path of worldly language, its nature is neither existent nor non-existent. Although it is without reliance, it is also without non-reliance, thus it neither comes nor goes, like space, the sun, or a dream, one should contemplate the Buddha's essence in this way. All conditioned and unconditioned dharmas in the three realms,
不能與佛為譬諭， 譬如山林鳥獸等， 無有依空而住者。 大海摩尼無量色， 佛身差別亦復然， 如來非色非非色， 隨應而現無所住。 虛空真如及實際， 涅槃法性寂滅等， 唯有如是真實法， 可以顯示于如來。 剎塵心念可數知， 大海中水可飲盡， 虛空可量風可系， 無人能說佛功德。 若有聞斯功德海， 能生歡喜信樂心， 如所稱揚悉當得， 慎勿於此生疑念。」
大方廣佛華嚴經卷第三十九 大正藏第 10 冊 No. 0293 大方廣佛華嚴經
大方廣佛華嚴經卷第四十
罽賓國三藏般若奉 詔譯入不思議解脫境界普賢行愿品
爾時，普賢菩薩摩訶薩稱歎如來勝功德已，告諸菩薩及善財言：「善男子！如來功德，假使十方一切諸佛，經不可說不可說佛剎極微塵數劫，相續演說，不可窮盡。若欲成就此功德門，應修十種廣大行愿。何等為十？一者、禮敬諸佛，二者、稱讚如來，三者、廣修供養，四者、懺悔業障，五者、隨喜功德，六者、請轉法輪，七者、請佛住世，八者、常隨佛學，九者、恒順眾生，十者、普皆迴向。」
善財白言：「大聖！云何禮敬，乃至迴向？」
普賢菩薩告善財言：「善男子！言禮
【現代漢語翻譯】 現代漢語譯本 不能用佛來作比喻， 譬如山林中的鳥獸等，沒有依靠虛空而住的。 大海中的摩尼寶珠有無量的色彩，佛的身形差別也是如此。 如來既不是有形的也不是無形的，隨著眾生的需要而顯現，沒有固定的居所。 虛空、真如（宇宙的真實本性）、實際（真理的最終境界）、涅槃（解脫的境界）、法性（萬法的本性）、寂滅（徹底的平靜）等， 只有這些真實的法，才可以用來顯示如來。 即使可以數清所有世界的微塵，可以喝乾大海中的水， 可以測量虛空，可以繫住風，也沒有人能夠說盡佛的功德。 如果有人聽聞這功德之海，能夠生起歡喜和信樂之心， 那麼他所稱揚的功德都將得到，千萬不要對此產生懷疑。
《大方廣佛華嚴經》卷第三十九 大正藏第 10 冊 No. 0293 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第四十
罽賓國（古印度北部地區）三藏般若奉詔翻譯的《入不思議解脫境界普賢行愿品》
這時，普賢菩薩摩訶薩（大菩薩）稱讚如來殊勝的功德后，告訴諸位菩薩和善財童子說：『善男子！如來的功德，即使十方一切諸佛，經過不可說不可說佛剎極微塵數劫的時間，相續不斷地演說，也無法窮盡。如果想要成就這功德之門，應當修習十種廣大的行愿。是哪十種呢？一是禮敬諸佛，二是稱讚如來，三是廣修供養，四是懺悔業障，五是隨喜功德，六是請轉法輪，七是請佛住世，八是常隨佛學，九是恒順眾生，十是普皆迴向。』
善財童子問道：『大聖！什麼是禮敬，乃至迴向呢？』
普賢菩薩告訴善財童子說：『善男子！所謂禮
【English Translation】 English version Buddha cannot be used as a metaphor, Like birds and beasts in the mountains and forests, none dwell relying on the void. The Mani jewel in the great ocean has immeasurable colors, the differences in the Buddha's form are also like this. The Tathagata is neither form nor formlessness, appearing according to the needs of sentient beings, without a fixed abode. Emptiness, Suchness (the true nature of the universe), Reality (the ultimate state of truth), Nirvana (the state of liberation), Dharmata (the nature of all phenomena), Quiescence (complete tranquility), etc., Only these true dharmas can be used to reveal the Tathagata. Even if one could count all the dust particles in all the worlds, drink all the water in the great ocean, Measure the void, and tie up the wind, no one could fully describe the Buddha's merits. If someone hears this ocean of merits and can generate joy and faith, Then all the merits they praise will be obtained, do not have any doubts about this.
The Great Extensive Buddha Flower Adornment Sutra, Volume 39 Taisho Tripitaka Volume 10, No. 0293, The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Volume 40
Translated by Tripitaka Prajna from Kipin (ancient northern India) under imperial decree, The Chapter on the Inconceivable Liberation State of Samantabhadra's Practices and Vows
At that time, Bodhisattva Mahasattva Samantabhadra, having praised the Tathagata's supreme merits, said to all the Bodhisattvas and Sudhana: 'Good men! The Tathagata's merits, even if all the Buddhas in the ten directions, for incalculable, incalculable kalpas as numerous as the finest dust particles of Buddha-lands, were to continuously expound them, they could not be exhausted. If you wish to accomplish this door of merit, you should cultivate ten great practices and vows. What are the ten? First, to pay homage to all Buddhas; second, to praise the Tathagata; third, to extensively make offerings; fourth, to repent of karmic hindrances; fifth, to rejoice in merits; sixth, to request the turning of the Dharma wheel; seventh, to request the Buddha to remain in the world; eighth, to constantly follow the Buddha's teachings; ninth, to always accord with sentient beings; and tenth, to universally dedicate all merits.'
Sudhana asked: 'Great Sage! How does one pay homage, and so on, up to dedication?'
Bodhisattva Samantabhadra said to Sudhana: 'Good man! The so-called paying homage'
敬諸佛者：所有盡法界、虛空界十方三世一切佛剎極微塵數諸佛世尊，我以普賢行願力故，起深信解，如對目前，悉以清凈身、語、意業，常修禮敬；一一佛所，皆現不可說不可說佛剎極微塵數身，一一身遍禮不可說不可說佛剎極微塵數佛；虛空界盡，我禮乃盡，而虛空界不可盡故，我此禮敬，無有窮盡。如是乃至眾生界盡、眾生業盡、眾生煩惱盡，我禮乃盡。而眾生界乃至煩惱無有盡故，我此禮敬無有窮盡，唸唸相續，無有間斷，身、語、意業無有疲厭。
「複次，善男子！言稱讚如來者：所有盡法界、虛空界十方三世一切剎土所有極微一一塵中，皆有一切世界極微塵數佛，一一佛所皆有菩薩海會圍繞，我當悉以甚深勝解，現前知見；各以出過辯才天女微妙舌根，一一舌根出無盡音聲海，一一音聲出一切言辭海，稱揚讚歎一切如來諸功德海，窮未來際相續不斷，盡於法界無不周遍。如是虛空界盡、眾生界盡、眾生業盡、眾生煩惱盡，我贊乃盡。而虛空界乃至煩惱無有盡故，我此讚歎無有窮盡，唸唸相續，無有間斷，身、語、意業無有疲厭。
「複次，善男子！言廣修供養者：所有盡法界、虛空界十方三世一切佛剎極微塵中，一一各有一切世界極微塵數佛，一一佛所種種菩薩海會圍繞，我以普賢行願力故
【現代漢語翻譯】 現代漢語譯本： 敬禮諸佛：所有遍佈法界（一切諸法所存在的界限）、虛空界（沒有物質存在的空間）十方（東、南、西、北、東南、西南、東北、西北、上、下）三世（過去、現在、未來）一切佛剎（佛所教化的國土）如極微塵數般多的諸佛世尊，我以普賢（菩薩名，象徵一切菩薩行愿的代表）行願力（實踐菩薩道的力量）的緣故，生起深厚的信心和理解，如同親眼所見一般，完全以清凈的身、語、意業（身、口、意所造作的行為），常常修習禮敬；在每一位佛的處所，都顯現不可說不可說佛剎如極微塵數般多的身體，每一個身體都遍禮不可說不可說佛剎如極微塵數般多的佛；虛空界如果窮盡，我的禮敬才會窮盡，然而虛空界不可能窮盡，因此我的禮敬也沒有窮盡。像這樣乃至眾生界（一切有情眾生所存在的界限）窮盡、眾生業（眾生所造作的行為）窮盡、眾生煩惱（使眾生身心不安的心理活動）窮盡，我的禮敬才會窮盡。然而眾生界乃至煩惱不可能窮盡，因此我的禮敬也沒有窮盡，唸唸相續，沒有間斷，身、語、意業沒有疲憊厭倦。 其次，善男子！所說稱讚如來：所有遍佈法界、虛空界十方三世一切剎土所有極微小的每一粒塵埃中，都有一切世界如極微塵數般多的佛，每一位佛的處所都有菩薩海會（菩薩聚集的盛會）圍繞，我應當完全以甚深殊勝的理解，現前知見；各自以勝過辯才天女（印度神話中掌管智慧和辯才的女神）的微妙舌根，每一根舌根發出無盡的音聲海，每一個音聲發出一切言辭海，稱揚讚歎一切如來（佛的十號之一，意為如實而來）的諸功德海，窮盡未來際相續不斷，遍及整個法界無不周遍。像這樣虛空界窮盡、眾生界窮盡、眾生業窮盡、眾生煩惱窮盡，我的讚歎才會窮盡。然而虛空界乃至煩惱不可能窮盡，因此我的讚歎也沒有窮盡，唸唸相續，沒有間斷，身、語、意業沒有疲憊厭倦。 其次，善男子！所說廣修供養：所有遍佈法界、虛空界十方三世一切佛剎如極微塵般多的塵埃中，每一粒塵埃中都有一切世界如極微塵數般多的佛，每一位佛的處所都有種種菩薩海會圍繞，我以普賢行願力的緣故
【English Translation】 English version: Revering all Buddhas: To all the Buddhas, World Honored Ones, as numerous as the infinitesimal dust particles in all Buddha lands throughout the entire Dharma Realm (the realm where all phenomena exist), the Space Realm (the realm of non-material existence), the ten directions (east, south, west, north, southeast, southwest, northeast, northwest, above, and below), and the three periods of time (past, present, and future), I, through the power of Samantabhadra's (a Bodhisattva symbolizing the embodiment of all Bodhisattva vows and practices) vows and practices, generate deep faith and understanding, as if seeing them directly before me. With pure actions of body, speech, and mind, I constantly practice reverence. At each Buddha's place, I manifest bodies as numerous as the inexpressible, inexpressible infinitesimal dust particles of Buddha lands. Each body reverently bows to Buddhas as numerous as the inexpressible, inexpressible infinitesimal dust particles of Buddha lands. If the Space Realm were to end, my reverence would end, but since the Space Realm cannot end, my reverence has no end. Likewise, until the realm of sentient beings (the realm where all living beings exist) ends, the karma (actions) of sentient beings ends, and the afflictions (mental states that cause suffering) of sentient beings end, my reverence would end. However, since the realm of sentient beings and even afflictions cannot end, my reverence has no end. It continues from moment to moment without interruption, and my actions of body, speech, and mind have no fatigue or weariness. Furthermore, good man! Regarding praising the Tathagatas (one of the ten titles of a Buddha, meaning 'one who has thus come'): In every single infinitesimal dust particle throughout all lands in the entire Dharma Realm, the Space Realm, the ten directions, and the three periods of time, there are Buddhas as numerous as the infinitesimal dust particles of all worlds. At each Buddha's place, there are assemblies of Bodhisattvas surrounding them. I shall, with profound and superior understanding, directly perceive and know them. Each with a subtle tongue surpassing the eloquence of the goddess Saraswati (the Hindu goddess of wisdom and eloquence), each tongue emits an endless ocean of sounds, and each sound emits an ocean of all languages, extolling and praising all the Tathagatas' oceans of merits, continuing without interruption throughout the endless future, pervading the entire Dharma Realm without exception. Likewise, if the Space Realm were to end, the realm of sentient beings were to end, the karma of sentient beings were to end, and the afflictions of sentient beings were to end, my praise would end. However, since the Space Realm and even afflictions cannot end, my praise has no end. It continues from moment to moment without interruption, and my actions of body, speech, and mind have no fatigue or weariness. Furthermore, good man! Regarding extensively making offerings: In every single infinitesimal dust particle throughout all Buddha lands in the entire Dharma Realm, the Space Realm, the ten directions, and the three periods of time, there are Buddhas as numerous as the infinitesimal dust particles of all worlds. At each Buddha's place, there are various assemblies of Bodhisattvas surrounding them. I, through the power of Samantabhadra's vows and practices
，起深信解，現前知見，悉以上妙諸供養具而為供養。所謂：華云、鬘云、天音樂云、天傘蓋云、天衣服云、天種種香、涂香、燒香、末香，如是等云，一一量如須彌山王；然種種燈，酥燈、油燈、諸香油燈，一一燈炷如須彌山，一一燈油如大海水，以如是等諸供養具常為供養。善男子！諸供養中，法供養最。所謂：如說修行供養、利益眾生供養、攝受眾生供養、代眾生苦供養、勤修善根供養、不捨菩薩業供養、不離菩提心供養。善男子！如前供養無量功德，比法供養一念功德百分不及一，千分不及一，百千俱胝那由他分、迦羅分、算分、數分、諭分、優婆尼沙陀分亦不及一。何以故？以諸如來尊重法故，以如說修行出生諸佛故。若諸菩薩行法供養，則得成就供養如來，如是修行是真供養故。此廣大最勝供養虛空界盡、眾生界盡、眾生業盡、眾生煩惱盡，我供乃盡。而虛空界乃至煩惱不可盡故，我此供養亦無有盡，唸唸相續，無有間斷，身、語、意業無有疲厭。
「複次，善男子！言懺除業障者：菩薩自念我於過去無始劫中，由貪、瞋、癡發身、口、意，作諸惡業無量無邊。若此惡業有體相者，盡虛空界不能容受。我今悉以清凈三業，遍於法界極微塵剎一切諸佛菩薩眾前，誠心懺悔，后不復造，恒住凈戒一切功
【現代漢語翻譯】 現代漢語譯本：他們發起深切的信解，當下獲得真知灼見，全都用最殊勝的供養品來供養。這些供養品包括：花云、鬘云、天樂云、天傘蓋云、天衣云、各種天香、涂香、燒香、末香，等等云，每一朵雲都像須彌山王一樣巨大；還有各種燈，酥油燈、油燈、各種香油燈，每一盞燈的燈芯都像須彌山一樣高，每一盞燈的燈油都像大海水一樣多，他們用這些供養品持續不斷地供養。善男子！在所有供養中，法供養最為殊勝。所謂法供養是指：如教奉行供養、利益眾生供養、攝受眾生供養、代眾生苦供養、勤修善根供養、不捨菩薩業供養、不離菩提心供養。善男子！前面所說的那些供養雖然有無量功德，但與法供養一念的功德相比，百分之一不及，千分之一不及，百千俱胝那由他分（俱胝：一千萬；那由他：一億），迦羅分（迦羅：古印度重量單位），算分，數分，諭分，優婆尼沙陀分（優婆尼沙陀：古印度最小的計量單位）也不及一。為什麼呢？因為諸佛如來尊重佛法，因為如教奉行才能出生諸佛。如果菩薩行法供養，就能成就供養如來，這樣的修行才是真正的供養。這種廣大最殊勝的供養，直到虛空界窮盡、眾生界窮盡、眾生業窮盡、眾生煩惱窮盡時才會窮盡。然而虛空界乃至煩惱都不可窮盡，所以我的這種供養也永遠不會窮盡，唸唸相續，沒有間斷，身、語、意業也不會感到疲倦。 其次，善男子！所謂懺除業障是指：菩薩自己想到，我在過去無始劫中，由於貪、嗔、癡而發身、口、意，造作了無量無邊的惡業。如果這些惡業有形體的話，那麼整個虛空界都不能容納。我現在用清凈的身、口、意三業，在遍佈法界極微塵剎的一切諸佛菩薩面前，誠心懺悔，發誓以後不再造作，永遠安住于清凈的戒律和一切功德之中。
【English Translation】 English version: They generate deep faith and understanding, and immediately attain true knowledge and insight, offering all the most exquisite articles of offering. These include: clouds of flowers, clouds of garlands, clouds of heavenly music, clouds of heavenly parasols, clouds of heavenly garments, various heavenly fragrances, perfumed ointments, burning incense, powdered incense, and so on, each cloud as vast as Mount Sumeru (Sumeru: a sacred mountain in Buddhist cosmology); also various lamps, ghee lamps, oil lamps, and various fragrant oil lamps, each lamp wick as tall as Mount Sumeru, each lamp oil as vast as the ocean, with these offerings they continuously make offerings. Good man! Among all offerings, the offering of Dharma is the most supreme. The so-called Dharma offerings are: offering through practicing as taught, offering through benefiting sentient beings, offering through embracing sentient beings, offering through taking on the suffering of sentient beings, offering through diligently cultivating roots of goodness, offering through not abandoning the work of a Bodhisattva, offering through not departing from the Bodhi mind. Good man! The immeasurable merits of the aforementioned offerings, compared to the merit of a single thought of Dharma offering, are not equal to one percent, not equal to one thousandth, not equal to one hundred thousand koti nayuta parts (koti: ten million; nayuta: one hundred million), not equal to a kala part (kala: an ancient Indian unit of weight), not equal to a calculation part, not equal to a number part, not equal to a parable part, not equal to an upanishad part (upanishad: the smallest ancient Indian unit of measurement). Why is this so? Because all Tathagatas (Tathagatas: a title of a Buddha) respect the Dharma, because the practice as taught gives rise to all Buddhas. If Bodhisattvas practice Dharma offerings, they will accomplish the offering of the Tathagatas, such practice is the true offering. This vast and supreme offering will only end when the realm of space ends, the realm of sentient beings ends, the karma of sentient beings ends, and the afflictions of sentient beings end. However, since the realm of space and even afflictions cannot be exhausted, my offering will also never end, continuing from thought to thought, without interruption, and my actions of body, speech, and mind will not feel weary. Furthermore, good man! The so-called repentance and elimination of karmic obstacles means: a Bodhisattva reflects that in the past, during countless eons, due to greed, anger, and ignorance, they have generated actions of body, speech, and mind, creating immeasurable and boundless evil karma. If these evil karmas had a physical form, the entire realm of space could not contain them. Now, with pure actions of body, speech, and mind, before all the Buddhas and Bodhisattvas in every realm of the Dharma, I sincerely repent, vowing never to commit such actions again, and will forever abide in pure precepts and all merits.
德。如是虛空界盡、眾生界盡、眾生業盡、眾生煩惱盡，我懺乃盡。而虛空界乃至眾生煩惱不可盡故，我此懺悔無有窮盡，唸唸相續，無有間斷，身、語、意業無有疲厭。
「複次，善男子！言隨喜功德者：所有盡法界、虛空界十方三世一切佛剎極微塵數諸佛如來，從初發心為一切智，勤修福聚，不惜身命，經不可說不可說佛剎極微塵數劫，一一劫中舍不可說不可說佛剎極微塵數頭、目、手、足，如是一切難行、苦行，圓滿種種波羅蜜門，證入種種菩薩智地，成就諸佛無上菩提及般涅槃，分佈舍利，所有善根，我皆隨喜。及彼十方一切世界，六趣、四生一切種類所有功德，乃至一塵我皆隨喜。十方三世一切聲聞及辟支佛、有學、無學所有功德，我皆隨喜。一切菩薩所修無量難行、苦行，志求無上正等菩提廣大功德，我皆隨喜。如是虛空界盡、眾生界盡、眾生業盡、眾生煩惱盡，我此隨喜無有窮盡，唸唸相續，無有間斷，身、語、意業無有疲厭。
「複次，善男子！言請轉法輪者：所有盡法界、虛空界十方三世一切佛剎極微塵中，一一各有不可說不可說佛剎極微塵數廣大佛剎，一一剎中唸唸有不可說不可說佛剎極微塵數一切諸佛成等正覺，一切菩薩海會圍繞，而我悉以身、口、意業種種方便，慇勤勸請轉妙
【現代漢語翻譯】 現代漢語譯本：德。就像這樣，如果虛空界終結、眾生界終結、眾生業終結、眾生煩惱終結，我的懺悔才會終結。然而虛空界乃至眾生煩惱不可能終結，因此我的懺悔沒有窮盡，唸唸相續，沒有間斷，身、語、意業沒有疲憊厭倦。
『再者，善男子！說到隨喜功德：所有遍及法界、虛空界十方三世一切佛剎，如極微塵數般多的諸佛如來，從最初發心爲了成就一切智慧，勤奮修行積累福德，不惜身命，經過不可說不可說佛剎極微塵數劫，每一劫中捨棄不可說不可說佛剎極微塵數頭、目、手、足，像這樣一切難行、苦行，圓滿種種波羅蜜（到達彼岸的方法）之門，證入種種菩薩智地，成就諸佛無上菩提（無上覺悟）及般涅槃（完全寂滅），分佈舍利，所有善根，我都隨喜。以及十方一切世界，六趣（天、人、阿修羅、畜生、餓鬼、地獄）、四生（胎生、卵生、濕生、化生）一切種類所有功德，乃至一微塵的功德我都隨喜。十方三世一切聲聞（聽聞佛法而悟道者）及辟支佛（無師自悟者）、有學（正在修行的聖者）、無學（已完成修行的聖者）所有功德，我都隨喜。一切菩薩所修無量難行、苦行，立志追求無上正等菩提（無上正等覺悟）的廣大功德，我都隨喜。像這樣，如果虛空界終結、眾生界終結、眾生業終結、眾生煩惱終結，我的隨喜才會終結，然而它們不可能終結，因此我的隨喜沒有窮盡，唸唸相續，沒有間斷，身、語、意業沒有疲憊厭倦。
『再者，善男子！說到請轉法輪：所有遍及法界、虛空界十方三世一切佛剎極微塵中，每一個都各有不可說不可說佛剎極微塵數般廣大的佛剎，每一個佛剎中唸唸都有不可說不可說佛剎極微塵數一切諸佛成就正等正覺，一切菩薩海會圍繞，而我全部以身、口、意業種種方便，慇勤勸請轉妙法輪（佛法的教義）。
【English Translation】 English version: Virtue. It is like this, if the realm of empty space were to end, the realm of sentient beings were to end, the karma of sentient beings were to end, and the afflictions of sentient beings were to end, then my repentance would end. However, since the realm of empty space and even the afflictions of sentient beings cannot end, my repentance is without end, continuing from moment to moment, without interruption, and my actions of body, speech, and mind are without weariness or aversion.
'Furthermore, good man! Regarding rejoicing in merit: all the Buddhas and Tathagatas, as numerous as the infinitesimal dust particles in all Buddha lands throughout the Dharma realm, the realm of empty space, and the ten directions of the three times, from their initial aspiration for all-knowing wisdom, diligently cultivated accumulations of merit, not sparing their lives, through incalculable, incalculable kalpas as numerous as the infinitesimal dust particles of Buddha lands, in each kalpa sacrificing incalculable, incalculable heads, eyes, hands, and feet as numerous as the infinitesimal dust particles of Buddha lands, in this way performing all difficult and arduous practices, perfecting the various gates of paramitas (perfections), entering the various bodhisattva wisdom grounds, attaining the unsurpassed Bodhi (supreme enlightenment) of all Buddhas and Parinirvana (complete extinction), distributing relics, and all good roots, I rejoice in all of them. And in all the worlds of the ten directions, all merits of all kinds of beings in the six realms (gods, humans, asuras, animals, hungry ghosts, hells) and the four forms of birth (womb-born, egg-born, moisture-born, transformation-born), even the merit of a single dust particle, I rejoice in all of them. All the merits of all Sravakas (those who hear the Dharma and attain enlightenment) and Pratyekabuddhas (those who attain enlightenment on their own), those in training and those who have completed training, in the ten directions of the three times, I rejoice in all of them. All the immeasurable difficult and arduous practices cultivated by all Bodhisattvas, aspiring to the vast merit of unsurpassed, perfect, and complete Bodhi (supreme, perfect, and complete enlightenment), I rejoice in all of them. It is like this, if the realm of empty space were to end, the realm of sentient beings were to end, the karma of sentient beings were to end, and the afflictions of sentient beings were to end, then my rejoicing would end. However, since they cannot end, my rejoicing is without end, continuing from moment to moment, without interruption, and my actions of body, speech, and mind are without weariness or aversion.'
'Furthermore, good man! Regarding requesting the turning of the Dharma wheel: in all the infinitesimal dust particles of all Buddha lands throughout the Dharma realm, the realm of empty space, and the ten directions of the three times, each one has incalculable, incalculable Buddha lands as numerous as the infinitesimal dust particles of Buddha lands, and in each Buddha land, in every moment, there are incalculable, incalculable Buddhas as numerous as the infinitesimal dust particles of Buddha lands attaining perfect and complete enlightenment, surrounded by assemblies of all Bodhisattvas, and I, with all the means of body, speech, and mind, earnestly request them to turn the wonderful Dharma wheel (the teachings of the Buddha).'
法輪。如是虛空界盡、眾生界盡、眾生業盡、眾生煩惱盡，我常勸請一切諸佛轉正法輪無有窮盡，唸唸相續，無有間斷，身、語、意業無有疲厭。
「複次，善男子！言請佛住世者：所有盡法界、虛空界十方三世一切佛剎極微塵數諸佛如來將欲示現般涅槃者，及諸菩薩、聲聞、緣覺、有學、無學，乃至一切諸善知識，我悉勸請莫入涅槃，經於一切佛剎極微塵數劫，為欲利樂一切眾生。如是虛空界盡、眾生界盡、眾生業盡、眾生煩惱盡，我此勸請無有窮盡，唸唸相續，無有間斷，身、語、意業無有疲厭。
「複次，善男子！言常隨佛學者：如此娑婆世界毗盧遮那如來，從初發心精進不退，以不可說不可說身命而為佈施；剝皮為紙，折骨為筆，刺血為墨，書寫經典，積如須彌，為重法故，不惜身命，何況王位、城邑、聚落、宮殿、園林一切所有，及餘種種難行、苦行，乃至樹下成大菩提，示種種神通，起種種變化，現種種佛身，處種種眾會：或處一切諸大菩薩眾會道場，或處聲聞及辟支佛眾會道場，或處轉輪聖王、小王眷屬眾會道場，或處剎利及婆羅門、長者、居士眾會道場，乃至或處天龍八部、人、非人等眾會道場。處於如是種種眾會，以圓滿音，如大雷震，隨其樂欲，成熟眾生，乃至示現入于涅槃。如是
【現代漢語翻譯】 現代漢語譯本：『法輪』（佛陀的教法）。如果虛空界有盡頭、眾生界有盡頭、眾生的業有盡頭、眾生的煩惱有盡頭，我也會恒常勸請一切諸佛轉動正法輪，永無止境，唸唸相續，沒有間斷，身、語、意業都不會感到疲倦。 『再次，善男子！』所說『請佛住世』是指：所有遍佈法界、虛空界十方三世一切佛剎，如極微塵數般多的諸佛如來，將要示現般涅槃時，以及諸菩薩、聲聞、緣覺、有學、無學，乃至一切諸善知識，我都勸請他們不要進入涅槃，經歷一切佛剎如極微塵數般的劫數，爲了利益安樂一切眾生。如果虛空界有盡頭、眾生界有盡頭、眾生的業有盡頭、眾生的煩惱有盡頭，我這種勸請也永無止境，唸唸相續，沒有間斷，身、語、意業都不會感到疲倦。 『再次，善男子！』所說『常隨佛學』是指：像這個娑婆世界（我們所居住的世界）的毗盧遮那如來（佛陀的法身），從最初發心精進不退，以不可說不可說的身命來佈施；剝下面板當紙，折斷骨頭當筆，刺破血脈當墨，書寫經典，堆積如須彌山（一座高大的山），爲了重視佛法，不惜身命，更何況是王位、城邑、村落、宮殿、園林一切所有，以及其他種種難行、苦行，乃至在菩提樹下成就大菩提（覺悟），示現種種神通，發起種種變化，顯現種種佛身，處於種種眾會：或者處於一切諸大菩薩的眾會道場，或者處於聲聞和辟支佛的眾會道場，或者處於轉輪聖王（擁有統治世界的理想君主）和小王眷屬的眾會道場，或者處於剎帝利（統治階級）和婆羅門（祭司階級）、長者、居士的眾會道場，乃至或者處於天龍八部（佛教的護法神）人、非人等的眾會道場。處於這樣種種的眾會，以圓滿的聲音，如大雷震，隨著眾生的喜好，成熟眾生，乃至示現進入涅槃。像這樣
【English Translation】 English version: 'The Dharma wheel' (the Buddha's teachings). If the realm of space were to end, the realm of sentient beings were to end, the karma of sentient beings were to end, the afflictions of sentient beings were to end, I would constantly urge all Buddhas to turn the wheel of the true Dharma without end, moment after moment, without interruption, and my actions of body, speech, and mind would never tire. 'Furthermore, good man!' What is meant by 'requesting the Buddha to remain in the world' is: all the Buddhas, Tathagatas, as numerous as the dust motes in all Buddha lands throughout the Dharma realm, the space realm, the ten directions, and the three times, who are about to manifest Parinirvana, as well as all Bodhisattvas, Sravakas, Pratyekabuddhas, those in training, those beyond training, and even all good spiritual friends, I urge them not to enter Nirvana, but to remain for as many kalpas as there are dust motes in all Buddha lands, for the benefit and happiness of all sentient beings. If the realm of space were to end, the realm of sentient beings were to end, the karma of sentient beings were to end, the afflictions of sentient beings were to end, my urging would also be without end, moment after moment, without interruption, and my actions of body, speech, and mind would never tire. 'Furthermore, good man!' What is meant by 'constantly following the Buddha's teachings' is: like the Vairocana Tathagata (the Dharma body of the Buddha) of this Saha world (the world we live in), from the initial arising of his mind, he advanced without retreat, giving away his body and life in ways that are beyond description; peeling off his skin to make paper, breaking his bones to make pens, piercing his veins to make ink, writing scriptures, piling them up like Mount Sumeru (a great mountain), for the sake of valuing the Dharma, he did not cherish his life, let alone his royal position, cities, villages, palaces, gardens, and all possessions, as well as various difficult and ascetic practices, until he attained great Bodhi (enlightenment) under the Bodhi tree, manifesting various spiritual powers, initiating various transformations, appearing in various Buddha bodies, and being present in various assemblies: either in the assembly of all great Bodhisattvas, or in the assembly of Sravakas and Pratyekabuddhas, or in the assembly of the Wheel-Turning Sage King (an ideal monarch who rules the world) and his retinue of lesser kings, or in the assembly of Kshatriyas (the ruling class), Brahmins (the priestly class), elders, and householders, or even in the assembly of Devas, Nagas, and the eight classes of beings (Buddhist protectors), humans, and non-humans. Being present in such various assemblies, with a perfect voice, like a great thunderclap, according to the desires of sentient beings, he matures them, and even manifests entering Nirvana. Like this
一切，我皆隨學，如今世尊毗盧遮那，如是盡法界、虛空界十方三世一切佛剎，所有塵中一切如來皆亦如是，于唸唸中，我皆隨學。如是虛空界盡、眾生界盡、眾生業盡、眾生煩惱盡，我此隨學無有窮盡，唸唸相續，無有間斷，身、語、意業無有疲厭。
「複次，善男子！言恒順眾生者：謂盡法界、虛空界十方剎海，所有眾生種種差別，所謂：卵生、胎生、濕生、化生，或有依于地、水、火、風而生住者，或有依空及諸卉木而生住者，種種生類、種種色身、種種形狀、種種相貌、種種壽量、種種族類、種種名號、種種心性、種種知見、種種欲樂、種種意行、種種威儀、種種衣服、種種飲食，處於種種村營、聚落、城邑、宮殿，乃至一切天龍八部、人、非人等，無足、二足、四足、多足，有色、無色，有想、無想、非有想、非無想，如是等類，我皆于彼隨順而轉，種種承事，種種供養，如敬父母，如奉師長，及阿羅漢乃至如來，等無有異。于諸病苦為作良醫，于失道者示其正路，于闇夜中為作光明，于貧窮者令得伏藏，菩薩如是平等饒益一切眾生。何以故？菩薩若能隨順眾生，則為隨順供養諸佛；若於眾生尊重承事，則為尊重承事如來；若令眾生生歡喜者，則令一切如來歡喜。何以故？諸佛如來以大悲心而為體故
【現代漢語翻譯】 現代漢語譯本 一切，我都隨之學習。現在世尊毗盧遮那（Vairocana，佛名），像這樣遍及整個法界、虛空界，十方三世一切佛土，所有微塵中的一切如來也都如此，在每一個念頭中，我都隨之學習。像這樣，即使虛空界窮盡、眾生界窮盡、眾生業窮盡、眾生煩惱窮盡，我這種隨學也沒有窮盡，唸唸相續，沒有間斷，身、語、意業沒有疲憊厭倦。 『再者，善男子！』所說『恒順眾生』是指：遍及法界、虛空界十方剎土海洋，所有眾生有種種差別，例如：卵生、胎生、濕生、化生，或者有依靠地、水、火、風而生住的，或者有依靠虛空以及各種草木而生住的，種種生物種類、種種色身、種種形狀、種種相貌、種種壽命長短、種種族類、種種名稱、種種心性、種種知見、種種慾望和喜好、種種意念行為、種種威儀舉止、種種衣服、種種飲食，居住在各種村莊、營地、聚落、城邑、宮殿，乃至一切天龍八部、人、非人等，無足的、兩足的、四足的、多足的，有色的、無色的，有想的、無想的、非有想非無想的，像這些種類，我都對他們隨順而轉，種種承事，種種供養，如同尊敬父母，如同侍奉師長，以及阿羅漢乃至如來，沒有差別。對於遭受病苦的眾生，我為他們做良醫；對於迷失道路的眾生，我為他們指示正確的道路；在黑暗的夜晚，我為他們做光明；對於貧窮的眾生，我讓他們得到寶藏。菩薩像這樣平等饒益一切眾生。為什麼呢？菩薩如果能夠隨順眾生，就是隨順供養諸佛；如果對眾生尊重承事，就是尊重承事如來；如果讓眾生生起歡喜，就是讓一切如來歡喜。為什麼呢？諸佛如來以大悲心作為本體的緣故。
【English Translation】 English version I follow and learn all things. Now, the World Honored One, Vairocana, is like this, throughout the entire Dharma Realm, the Space Realm, the ten directions, and all the Buddha lands of the three periods of time. All the Tathagatas in all the dust motes are also like this. In every thought, I follow and learn. Like this, even if the Space Realm is exhausted, the realm of sentient beings is exhausted, the karma of sentient beings is exhausted, and the afflictions of sentient beings are exhausted, my following and learning will have no end. It continues in every thought, without interruption. My actions of body, speech, and mind have no fatigue or weariness. 『Furthermore, good man!』 The meaning of 『constantly according with sentient beings』 is: throughout the Dharma Realm, the Space Realm, the oceans of lands in the ten directions, all sentient beings have various differences, such as: born from eggs, born from wombs, born from moisture, born by transformation; or some rely on earth, water, fire, and wind to be born and dwell; or some rely on space and various plants to be born and dwell. There are various kinds of living beings, various forms, various shapes, various appearances, various lifespans, various races, various names, various mentalities, various views, various desires and pleasures, various intentions and actions, various dignified behaviors, various clothes, various foods, dwelling in various villages, camps, settlements, cities, and palaces, and even all the eight classes of gods and dragons, humans, non-humans, etc., those without feet, those with two feet, those with four feet, those with many feet, those with form, those without form, those with thought, those without thought, those neither with thought nor without thought. For all these kinds, I accord with them and transform, serving them in various ways, making various offerings, like respecting parents, like serving teachers, and even Arhats and Tathagatas, without any difference. For those suffering from illness, I become a good doctor for them; for those who have lost their way, I show them the right path; in the dark night, I become light for them; for the poor, I enable them to obtain treasures. Bodhisattvas benefit all sentient beings equally in this way. Why is this so? If a Bodhisattva can accord with sentient beings, then they are according with and making offerings to all Buddhas; if they respect and serve sentient beings, then they are respecting and serving the Tathagatas; if they make sentient beings happy, then they make all Tathagatas happy. Why is this so? Because the Buddhas and Tathagatas take great compassion as their essence.
。因於眾生而起大悲，因於大悲生菩提心，因菩提心成等正覺。譬如曠野沙磧之中有大樹王，若根得水，枝葉、華果悉皆繁茂。生死曠野菩提樹王，亦復如是。一切眾生而為樹根，諸佛菩薩而為華果，以大悲水饒益眾生，則能成就諸佛菩薩智慧華果。何以故？若諸菩薩以大悲水饒益眾生，則能成就阿耨多羅三藐三菩提故。是故菩提屬於眾生，若無眾生，一切菩薩終不能成無上正覺。善男子！汝於此義應如是解。以于眾生心平等故，則能成就圓滿大悲，以大悲心隨眾生故，則能成就供養如來。菩薩如是隨順眾生，虛空界盡、眾生界盡、眾生業盡、眾生煩惱盡，我此隨順無有窮盡，唸唸相續，無有間斷，身、語、意業無有疲厭。
「複次，善男子！言普皆迴向者：從初禮拜乃至隨順，所有功德皆悉迴向盡法界、虛空界一切眾生，愿令眾生常得安樂，無諸病苦；欲行惡法皆悉不成，所修善業皆速成就；關閉一切諸惡趣門，開示人天涅槃正路；若諸眾生因其積集諸惡業故，所感一切極重苦果我皆代受；令彼眾生悉得解脫究竟成就無上菩提。菩薩如是所修迴向，虛空界盡、眾生界盡、眾生業盡、眾生煩惱盡，我此迴向無有窮盡，唸唸相續，無有間斷，身、語、意業無有疲厭。善男子！是為菩薩摩訶薩十種大愿具足圓滿。若
【現代漢語翻譯】 現代漢語譯本：因為眾生而生起大悲心，因為大悲心而生菩提心（覺悟之心），因為菩提心而成就無上正等正覺（佛的智慧）。譬如在廣闊的沙漠中有一棵巨大的樹王，如果樹根得到水分，那麼枝葉、花朵、果實都會繁茂生長。生死輪迴的曠野中的菩提樹王也是如此。一切眾生是樹根，諸佛菩薩是花朵和果實，用大悲的水滋養眾生，就能成就諸佛菩薩的智慧和果實。為什麼呢？如果菩薩用大悲的水滋養眾生，就能成就阿耨多羅三藐三菩提（無上正等正覺）。所以，菩提的成就依賴於眾生，如果沒有眾生，一切菩薩最終都不能成就無上正覺。善男子！你應該這樣理解這個道理。因為對眾生心懷平等，就能成就圓滿的大悲心；因為以大悲心隨順眾生，就能成就供養如來。菩薩這樣隨順眾生，即使虛空界窮盡、眾生界窮盡、眾生業窮盡、眾生煩惱窮盡，我這種隨順也不會窮盡，唸唸相續，沒有間斷，身、語、意業也不會感到疲倦。 再次，善男子！所謂『普皆迴向』是指：從最初的禮拜乃至隨順，所有功德都回向給盡法界、虛空界的一切眾生，愿他們常常得到安樂，沒有疾病痛苦；想要做惡事都不能成功，所修的善業都能迅速成就；關閉一切惡道的門，開示通往人天和涅槃的正道；如果眾生因為積累了惡業，所感召的一切極重苦果，我都願意代替他們承受；讓他們都能得到解脫，最終成就無上菩提。菩薩這樣所修的迴向，即使虛空界窮盡、眾生界窮盡、眾生業窮盡、眾生煩惱窮盡，我這種迴向也不會窮盡，唸唸相續，沒有間斷，身、語、意業也不會感到疲倦。善男子！這就是菩薩摩訶薩（大菩薩）的十種大愿，具足圓滿。如果
【English Translation】 English version: Because of sentient beings, great compassion arises; because of great compassion, the Bodhi mind (mind of enlightenment) arises; because of the Bodhi mind, one achieves Anuttara-samyak-sambodhi (supreme perfect enlightenment). It is like a great tree king in a vast desert; if its roots receive water, its branches, leaves, flowers, and fruits will all flourish. The Bodhi tree king in the wilderness of birth and death is also like this. All sentient beings are the roots of the tree, and all Buddhas and Bodhisattvas are the flowers and fruits. By using the water of great compassion to benefit sentient beings, one can achieve the wisdom and fruits of all Buddhas and Bodhisattvas. Why is this so? If Bodhisattvas use the water of great compassion to benefit sentient beings, they can achieve Anuttara-samyak-sambodhi. Therefore, the attainment of Bodhi depends on sentient beings. Without sentient beings, all Bodhisattvas would ultimately be unable to achieve supreme perfect enlightenment. Good man! You should understand this meaning in this way. Because of having an equal mind towards all sentient beings, one can achieve perfect great compassion; because of following sentient beings with great compassion, one can achieve the offering to the Tathagata (Buddha). Bodhisattvas follow sentient beings in this way, even if the space realm is exhausted, the sentient being realm is exhausted, the karma of sentient beings is exhausted, and the afflictions of sentient beings are exhausted, my following will not be exhausted. It continues from moment to moment without interruption, and my actions of body, speech, and mind will not feel weary. Furthermore, good man! The meaning of 'universally dedicating merit' is: from the initial prostration to the following, all merits are dedicated to all sentient beings in the entire Dharma realm and space realm. May they always attain peace and happiness, without any sickness or suffering; may their attempts to do evil not succeed, and may their cultivation of good deeds quickly be accomplished; may all the doors to evil realms be closed, and may the right path to human and heavenly realms and Nirvana be shown; if sentient beings, due to accumulating evil karma, experience all extremely heavy suffering, I am willing to bear it in their place; may they all attain liberation and ultimately achieve supreme Bodhi. The Bodhisattva's dedication of merit in this way, even if the space realm is exhausted, the sentient being realm is exhausted, the karma of sentient beings is exhausted, and the afflictions of sentient beings are exhausted, my dedication will not be exhausted. It continues from moment to moment without interruption, and my actions of body, speech, and mind will not feel weary. Good man! These are the ten great vows of a Bodhisattva Mahasattva (great Bodhisattva), which are complete and perfect. If
諸菩薩於此大愿隨順趣入，則能成熟一切眾生，則能隨順阿耨多羅三藐三菩提，則能成滿普賢菩薩諸行愿海。是故，善男子！汝於此義應如是知：若有善男子、善女人以滿十方無量無邊、不可說不可說佛剎極微塵數一切世界上妙七寶，及諸人天最勝安樂，佈施爾所一切世界所有眾生，供養爾所一切世界諸佛菩薩，經爾所佛剎極微塵數劫相續不斷所得功德，若復有人聞此愿王一經于耳，所有功德比前功德百分不及一，千分不及一，乃至優波尼沙陀分亦不及一。或復有人以深信心，於此大愿受持讀誦，乃至書寫一四句偈，速能除滅五無間業，所有世間身心等病，種種苦惱，乃至佛剎極微塵數一切惡業，皆得銷除；一切魔軍、夜叉、羅剎、若鳩槃荼、若毗舍阇、若部多等飲血啖肉諸惡鬼神，皆悉遠離，或時發心親近守護。是故若人誦此愿者，行於世間無有障礙，如空中月出于雲翳，諸佛菩薩之所稱讚，一切人天皆應禮敬，一切眾生悉應供養。此善男子善得人身，圓滿普賢所有功德，不久當如普賢菩薩，速得成就微妙色身，具三十二大丈夫相，若生人天，所在之處常居勝族，悉能破壞一切惡趣，悉能遠離一切惡友，悉能制伏一切外道，悉能解脫一切煩惱，如師子王摧伏群獸，堪受一切眾生供養。又復，是人臨命終時，最後剎那
【現代漢語翻譯】 現代漢語譯本 諸位菩薩如果能夠依循這個大愿趣入修行，就能成熟一切眾生，就能隨順阿耨多羅三藐三菩提（無上正等正覺），就能圓滿普賢菩薩的一切行愿海。因此，善男子！你應該這樣理解這個道理：如果有善男子、善女人，用充滿十方無量無邊、不可說不可說佛剎極微塵數一切世界的上妙七寶，以及諸人天最殊勝的安樂，佈施給所有這些世界的一切眾生，供養所有這些世界的一切諸佛菩薩，經過這些佛剎極微塵數劫的時間相續不斷，所得到的功德，如果有人聽聞這個愿王（普賢菩薩十大愿王）一次，所得到的功德比前面的功德，百分之一都比不上，千分之一都比不上，乃至優波尼沙陀分（極小的分數）也比不上。或者有人以深厚的信心，對於這個大愿受持讀誦，乃至書寫一四句偈，就能迅速消除五無間業（五種極重的罪業），所有世間身心等疾病，種種苦惱，乃至佛剎極微塵數的一切惡業，都能消除；一切魔軍、夜叉（能啖鬼）、羅剎（惡鬼）、鳩槃荼（甕形鬼）、毗舍阇（食精氣鬼）、部多（大身鬼）等飲血啖肉的各種惡鬼神，都會遠離，或者有時發心親近守護。因此，如果有人誦持這個愿，在世間行走不會有任何障礙，就像空中的月亮從雲層中出來一樣，會被諸佛菩薩所稱讚，一切人天都應該禮敬，一切眾生都應該供養。這個善男子能善得人身，圓滿普賢菩薩的所有功德，不久就會像普賢菩薩一樣，迅速成就微妙的色身，具足三十二大丈夫相，如果轉生人天，所在之處常常居住在尊貴的族群，能夠摧毀一切惡趣，能夠遠離一切惡友，能夠制伏一切外道，能夠解脫一切煩惱，就像獅子王摧伏群獸一樣，堪受一切眾生的供養。而且，這個人臨命終時，在最後的剎那
【English Translation】 English version If all Bodhisattvas follow and enter into this great vow, they will be able to mature all sentient beings, they will be able to accord with Anuttara-samyak-sambodhi (supreme perfect enlightenment), and they will be able to fulfill the ocean of all the practices and vows of Samantabhadra Bodhisattva. Therefore, good man! You should understand this meaning in this way: If there are good men and good women who use the most exquisite seven treasures of all worlds, as numerous as the infinitesimal dust particles of countless, immeasurable, and inexpressible Buddha lands in the ten directions, as well as the most supreme happiness of all humans and gods, to give as alms to all sentient beings in all those worlds, and to make offerings to all Buddhas and Bodhisattvas in all those worlds, for as many kalpas as the infinitesimal dust particles of those Buddha lands, continuously without interruption, the merit they obtain, if someone hears this Vow King (Samantabhadra's Ten Great Vows) even once, the merit they obtain is not comparable to the previous merit, not even one percent, not even one thousandth, not even one upanishad (an extremely small fraction). Or if someone with deep faith receives, upholds, recites, and even writes one four-line verse of this great vow, they can quickly eliminate the five heinous offenses (five extremely heavy karmic offenses), all worldly diseases of body and mind, all kinds of sufferings, and even all evil karma as numerous as the infinitesimal dust particles of Buddha lands; all demon armies, yakshas (flesh-eating ghosts), rakshasas (evil spirits), kumbhandas (pot-shaped ghosts), pishachas (flesh-eating demons), bhutas (large-bodied ghosts), and other evil ghosts and spirits that drink blood and eat flesh, will all stay far away, or sometimes they will generate the intention to approach and protect. Therefore, if someone recites this vow, they will walk in the world without any obstacles, like the moon in the sky emerging from the clouds, they will be praised by all Buddhas and Bodhisattvas, all humans and gods should pay homage, and all sentient beings should make offerings. This good man will obtain a good human body, fulfill all the merits of Samantabhadra, and soon, like Samantabhadra Bodhisattva, will quickly achieve a subtle and beautiful body, possessing the thirty-two marks of a great man. If they are reborn in the human or heavenly realms, they will always reside in noble families, they will be able to destroy all evil destinies, they will be able to stay away from all evil friends, they will be able to subdue all heretics, they will be able to liberate themselves from all afflictions, like a lion king subduing a herd of beasts, they are worthy of receiving offerings from all sentient beings. Moreover, when this person is about to die, at the last moment
一切諸根悉皆散壞，一切親屬悉皆舍離，一切威勢悉皆退失，輔相、大臣、宮城內外，像馬車乘，珍寶伏藏，如是一切無復相隨，唯此愿王不相舍離，於一切時引導其前。一剎那中即得往生極樂世界，到已即見阿彌陀佛、文殊師利菩薩、普賢菩薩、觀自在菩薩、彌勒菩薩等，此諸菩薩色相端嚴，功德具足，所共圍繞。其人自見生蓮華中，蒙佛授記；得授記已，經于無數百千萬億那由他劫，普於十方不可說不可說世界，以智慧力隨眾生心而為利益。不久當坐菩提道場，降伏魔軍，成等正覺，轉妙法輪。能令佛剎極微塵數世界眾生髮菩提心，隨其根性，教化成熟，乃至盡于未來劫海，廣能利益一切眾生。善男子！彼諸眾生若聞、若信此大愿王，受持讀誦，廣為人說，所有功德，除佛世尊余無知者。是故汝等聞此愿王，莫生疑念，應當諦受，受已能讀，讀已能誦，誦已能持，乃至書寫，廣為人說。是諸人等於一念中，所有行愿皆得成就，所獲福聚無量無邊。能于煩惱大苦海中拔濟眾生，令其出離，皆得往生阿彌陀佛極樂世界。」
爾時，普賢菩薩摩訶薩欲重宣此義，普觀十方而說偈言：
「所有十方世界中， 三世一切人師子， 我以清凈身語意， 一切遍禮盡無餘。 普賢行愿威神力， 普現一切如來
【現代漢語翻譯】 現代漢語譯本：當一切諸根（眼、耳、鼻、舌、身、意）都散壞，一切親屬都舍離，一切威勢都退失，輔相、大臣、宮城內外，像馬車乘，珍寶伏藏，像這樣的一切都不能再相隨的時候，唯有這個愿王（指普賢菩薩的十大愿王）不會舍離，在一切時候引導在前面。在一剎那間就能往生極樂世界，到達后就能見到阿彌陀佛、文殊師利菩薩、普賢菩薩、觀自在菩薩、彌勒菩薩等，這些菩薩的容貌端正莊嚴，功德圓滿具足，被他們共同圍繞。這個人會看到自己出生在蓮花中，蒙受佛的授記；得到授記后，經過無數百千萬億那由他劫（極多的時間單位），在十方不可說不可說的世界中，以智慧的力量隨著眾生的心意而為他們帶來利益。不久將坐在菩提道場，降伏魔軍，成就等正覺（無上正等正覺，即佛的果位），轉動微妙的法輪（佛法的教義）。能令佛剎（佛所教化的國土）極微塵數世界中的眾生髮起菩提心，隨著他們的根性，教化他們成熟，乃至窮盡未來劫海，廣泛地利益一切眾生。善男子！那些眾生如果聽聞、如果相信這個大愿王，受持讀誦，廣泛地為他人宣說，所有的功德，除了佛世尊之外，沒有人能夠知道。因此你們聽聞這個愿王，不要產生疑惑，應當認真地接受，接受后能夠讀誦，讀誦后能夠背誦，背誦后能夠受持，乃至書寫，廣泛地為他人宣說。這些人等於在一念之間，所有的行愿都能成就，所獲得的福德聚集無量無邊。能夠在煩惱的大苦海中救拔眾生，讓他們脫離苦海，都能夠往生阿彌陀佛的極樂世界。 那時，普賢菩薩摩訶薩（大菩薩）想要再次宣說這個道理，普遍地觀察十方而說偈頌： 『所有十方世界中，三世（過去、現在、未來）一切人師子（指佛），我以清凈的身語意，一切都普遍地禮敬，沒有遺漏。 普賢行愿的威神力，普遍顯現一切如來』
【English Translation】 English version: When all the faculties (eyes, ears, nose, tongue, body, and mind) are scattered and destroyed, all relatives are abandoned, all power and influence are lost, ministers, officials, inside and outside the palace, elephants, horses, carriages, precious treasures, and hidden wealth, all these things can no longer accompany one, only this Vow King (referring to the Ten Great Vows of Samantabhadra Bodhisattva) will not abandon, and will guide one forward at all times. In an instant, one can be reborn in the Land of Ultimate Bliss, and upon arrival, one will see Amitabha Buddha, Manjushri Bodhisattva, Samantabhadra Bodhisattva, Avalokiteshvara Bodhisattva, Maitreya Bodhisattva, and others. These Bodhisattvas have dignified and beautiful appearances, and their merits are complete and perfect, and they are surrounded by them. This person will see themselves born in a lotus flower, receiving the prediction of Buddhahood from the Buddha; after receiving the prediction, after countless hundreds of thousands of millions of nayutas of kalpas (extremely long periods of time), in the countless inexpressible worlds of the ten directions, with the power of wisdom, they will bring benefits to sentient beings according to their minds. Soon, they will sit in the Bodhi field, subdue the armies of Mara, achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment, the state of Buddhahood), and turn the wonderful Dharma wheel (the teachings of Buddhism). They will enable sentient beings in the countless worlds of the Buddha-lands to generate the Bodhi mind, and according to their capacities, teach and mature them, and even to the end of the future kalpas, they will widely benefit all sentient beings. Good men! If those sentient beings hear, believe in, uphold, recite, and widely explain this Great Vow King to others, all the merits they gain, no one except the World Honored Buddha can know. Therefore, when you hear this Vow King, do not have doubts, you should sincerely accept it, after accepting it, be able to read it, after reading it, be able to recite it, after reciting it, be able to uphold it, and even write it down, and widely explain it to others. These people, in a single thought, all their vows and practices will be accomplished, and the accumulation of blessings they obtain will be immeasurable and boundless. They will be able to rescue sentient beings from the great sea of suffering of afflictions, enabling them to escape from suffering, and all will be able to be reborn in the Land of Ultimate Bliss of Amitabha Buddha. At that time, Samantabhadra Bodhisattva Mahasattva (Great Bodhisattva), wishing to proclaim this meaning again, universally observed the ten directions and spoke in verses: 'In all the worlds of the ten directions, the Teachers of all beings in the three times (past, present, and future) (referring to the Buddhas), with my pure body, speech, and mind, I universally pay homage to all, without omission. The majestic power of Samantabhadra's vows and practices, universally manifests all the Tathagatas.'
前， 一身復現剎塵身， 一一遍禮剎塵佛。 於一塵中塵數佛， 各處菩薩眾會中， 無盡法界塵亦然， 深信諸佛皆充滿。 各以一切音聲海， 普出無盡妙言辭， 盡于未來一切劫， 贊佛甚深功德海。 以諸最勝妙華鬘， 妓樂涂香及傘蓋， 如是最勝莊嚴具， 我以供養諸如來。 最勝衣服最勝香， 末香燒香與燈燭， 一一皆如妙高聚， 我悉供養諸如來。 我以廣大勝解心， 深信一切三世佛， 悉以普賢行願力， 普遍供養諸如來。 我昔所造諸惡業， 皆由無始貪恚癡， 從身語意之所生， 一切我今皆懺悔。 十方一切諸眾生， 二乘有學及無學， 一切如來與菩薩， 所有功德皆隨喜。 十方所有世間燈， 最初成就菩提者， 我今一切皆勸請， 轉于無上妙法輪。 諸佛若欲示涅槃， 我悉至誠而勸請， 唯愿久住剎塵劫， 利樂一切諸眾生。 所有禮讚供養福， 請佛住世轉法輪， 隨喜懺悔諸善根， 迴向眾生及佛道。 我隨一切如來學， 修習普賢圓滿行， 供養過去諸如來， 及與現在十方佛。 未來一切天人師， 一切意樂皆圓滿， 我願普隨三世學， 速得成就大菩
【現代漢語翻譯】 現代漢語譯本 我能化現無數的身軀，每一個身軀都遍禮如微塵般眾多的佛陀。 在每一粒微塵中，都有如微塵般眾多的佛陀，他們各自處於菩薩的集會之中。 無盡的法界也像這樣，我深信諸佛充滿其中。 我用一切音聲的海洋，普遍發出無盡美妙的言辭， 在未來的一切劫中，讚歎佛陀深不可測的功德海洋。 我用最殊勝美妙的花鬘，以及音樂、涂香和傘蓋， 像這樣最殊勝的莊嚴之物，我用來供養諸如來（Tathagata）。 最殊勝的衣服，最殊勝的香，末香、燒香和燈燭， 每一樣都像須彌山（Mount Sumeru）一樣高大，我全部用來供養諸如來。 我以廣大而殊勝的理解之心，深信一切三世（過去、現在、未來）的佛陀， 全部以普賢（Samantabhadra）的行愿之力，普遍供養諸如來。 我過去所造的一切惡業，都是由於無始以來的貪、嗔、癡， 從身、語、意所產生的，一切我今天都懺悔。 十方一切的眾生，包括二乘（聲聞、緣覺）的有學和無學， 一切如來和菩薩，他們所有的功德我都隨喜。 十方所有世間的明燈，最初成就菩提（Bodhi）的人， 我今天都勸請他們，轉動無上美妙的法輪（Dharma wheel）。 諸佛如果想要示現涅槃（Nirvana），我都至誠地勸請， 唯愿他們長久住世如微塵劫，利益安樂一切眾生。 所有禮讚、供養的福德，請佛住世、轉法輪的功德， 隨喜、懺悔的諸善根，都回向給眾生和佛道。 我隨一切如來學習，修習普賢圓滿的行愿， 供養過去的一切如來，以及現在十方的佛陀。 未來一切天人（Deva）的導師，一切意願都圓滿， 我願普遍隨三世學習，迅速成就大菩提。
【English Translation】 English version I can manifest countless bodies, and each body bows in reverence to the Buddhas as numerous as dust particles. In each dust particle, there are Buddhas as numerous as dust particles, each residing in gatherings of Bodhisattvas. The boundless Dharma realm is also like this, and I deeply believe that all Buddhas fill it. I use the ocean of all sounds, universally emitting endless wonderful words, Throughout all future kalpas, praising the immeasurable ocean of the Buddhas' merits. I use the most supreme and wonderful flower garlands, as well as music, fragrant ointments, and canopies, With these most supreme adornments, I make offerings to all the Tathagatas (Buddhas). The most supreme clothing, the most supreme fragrances, powdered incense, burning incense, and lamps, Each one as high as Mount Sumeru, I offer them all to the Tathagatas. With a vast and supreme understanding heart, I deeply believe in all the Buddhas of the three times (past, present, and future), All with the power of Samantabhadra's vows and practices, universally making offerings to all the Tathagatas. All the evil deeds I have committed in the past, are all due to greed, hatred, and ignorance since beginningless time, Arising from body, speech, and mind, all of them I now repent. All sentient beings in the ten directions, including the Shravakas and Pratyekabuddhas who are still learning and those who have completed their learning, All the Tathagatas and Bodhisattvas, I rejoice in all their merits. All the lights of the world in the ten directions, those who first attained Bodhi (Enlightenment), I now urge them all to turn the unsurpassed wonderful Dharma wheel. If the Buddhas wish to demonstrate Nirvana, I sincerely urge them, I only wish that they would remain in the world for kalpas as numerous as dust particles, benefiting and bringing joy to all sentient beings. All the merits of prostrations and offerings, the merits of requesting the Buddhas to remain in the world and turn the Dharma wheel, All the roots of goodness from rejoicing and repentance, I dedicate them to all sentient beings and the path to Buddhahood. I learn from all the Tathagatas, cultivating Samantabhadra's perfect practices and vows, Making offerings to all the Tathagatas of the past, as well as the Buddhas of the ten directions in the present. All the teachers of Devas (gods) and humans in the future, all their wishes are fulfilled, I wish to universally learn from the three times, quickly attaining great Bodhi.
提。 所有十方一切剎， 廣大清凈妙莊嚴， 眾會圍繞諸如來， 悉在菩提樹王下。 十方所有諸眾生， 愿離憂患常安樂， 獲得甚深正法利， 滅除煩惱盡無餘。 我為菩提修行時， 一切趣中成宿命， 常得出家修凈戒， 無垢無破無穿漏。 天龍夜叉鳩槃荼， 乃至人與非人等， 所有一切眾生語， 悉以諸音而說法。 勤修清凈波羅蜜， 恒不忘失菩提心， 滅除障垢無有餘， 一切妙行皆成就。 于諸惑業及魔境， 世間道中得解脫， 猶如蓮華不著水， 亦如日月不住空。 悉除一切惡道苦， 等與一切群生樂， 如是經于剎塵劫， 十方利益恒無盡。 我常隨順諸眾生， 盡于未來一切劫， 恒修普賢廣大行， 圓滿無上大菩提。 所有與我同行者， 於一切處同集會， 身口意業皆同等， 一切行愿同修學。 所有益我善知識， 為我顯示普賢行， 常愿與我同集會， 於我常生歡喜心。 愿常面見諸如來， 及諸佛子眾圍繞， 于彼皆興廣大供， 盡未來劫無疲厭。 愿持諸佛微妙法， 光顯一切菩提行， 究竟清凈普賢道， 盡未來劫常修習。 我於一切諸有中， 所修福智恒無
【現代漢語翻譯】 現代漢語譯本 所有十方一切世界，都廣大清凈，美妙莊嚴， 無數的集會圍繞著諸佛如來，全都坐在菩提樹王之下。 愿十方所有的眾生，都能遠離憂愁和苦難，永遠安樂， 獲得甚深的正法利益，滅除所有的煩惱，沒有一絲剩餘。 當我爲了證得菩提而修行時，在一切輪迴中都能憶起前世， 常常能夠出家修行清凈的戒律，沒有污垢，沒有破損，沒有缺失。 天龍（天神和龍）、夜叉（一種守護神）、鳩槃荼（一種食人鬼），乃至人和非人等， 所有一切眾生的語言，我都能用各種不同的聲音來為他們說法。 勤奮地修習清凈的波羅蜜（到達彼岸的方法），永遠不忘記菩提心， 滅除一切障礙和污垢，沒有一絲剩餘，一切美妙的修行都能成就。 在各種迷惑、業力和魔境中，在世俗的道路上獲得解脫， 就像蓮花不沾染水一樣，也像日月不滯留在空中一樣。 完全消除一切惡道的痛苦，平等地給予一切眾生快樂， 這樣經歷像微塵一樣多的劫數，在十方世界利益眾生，永無止境。 我常常隨順一切眾生，直到未來的一切劫數， 恒常修習普賢菩薩的廣大行愿，圓滿無上的大菩提。 所有與我一同修行的人，在一切地方都能同行同願， 身、口、意三業都相同，一切的修行和願望都一同修學。 所有利益我的善知識，為我顯示普賢菩薩的行愿， 愿他們常常與我同行同願，對我常常生起歡喜心。 愿我常常能夠面見諸佛如來，以及諸佛的弟子們圍繞， 對他們都興起廣大的供養，直到未來無盡的劫數，都不會疲倦厭煩。 愿我能夠受持諸佛微妙的法，光大顯揚一切菩提的修行， 究竟清凈普賢菩薩的道路，直到未來無盡的劫數，都常常修習。 我在一切輪迴之中，所修的福德和智慧，永遠沒有
【English Translation】 English version In all the lands of the ten directions, vast, pure, wonderfully adorned, The assemblies surround all the Tathagatas, all beneath the Bodhi Tree King. May all sentient beings in the ten directions, be free from sorrow and always be joyful, Obtain the benefit of the profound and true Dharma, and extinguish all afflictions without remainder. When I practice to attain Bodhi, in all rebirths may I remember my past lives, May I always be able to leave home and practice pure precepts, without blemish, without breach, without flaw. Devas (gods) and Nagas (dragons), Yakshas (a type of guardian spirit), Kumbhandas (a type of man-eating demon), and even humans and non-humans, All the languages of all sentient beings, I will use all kinds of sounds to teach them the Dharma. Diligently cultivate the pure Paramitas (perfections), never forgetting the Bodhi mind, Extinguish all obstacles and defilements without remainder, and accomplish all wonderful practices. In all delusions, karmas, and demonic realms, may I attain liberation in the worldly paths, Like a lotus flower not clinging to water, also like the sun and moon not dwelling in the sky. Completely eliminate the suffering of all evil paths, equally giving joy to all beings, Thus, through kalpas as numerous as dust motes, may I benefit beings in the ten directions without end. I always accord with all sentient beings, until all future kalpas, Constantly cultivate the vast practices of Samantabhadra, and perfect the unsurpassed Great Bodhi. All those who practice with me, may we be of one mind and one aspiration in all places, May our actions of body, speech, and mind be the same, and may we all study and practice the same vows. All the good teachers who benefit me, who show me the practices of Samantabhadra, May they always be of one mind and one aspiration with me, and may they always have joy in me. May I always be able to see all the Tathagatas, and the assemblies of all the Buddha's disciples surrounding them, May I make vast offerings to them, until the endless kalpas of the future, without weariness or aversion. May I uphold the subtle Dharma of all the Buddhas, and illuminate all the practices of Bodhi, Ultimately purify the path of Samantabhadra, and constantly practice it until the endless kalpas of the future. In all my rebirths, the merits and wisdom I cultivate, will always be
盡， 定慧方便及解脫， 獲諸無盡功德藏。 一塵中有塵數剎， 一一剎有難思佛， 一一佛處眾會中， 我見恒演菩提行。 普盡十方諸剎海， 一一毛端三世海， 佛海及與國土海， 我遍修行經劫海。 一切如來語清凈， 一言具眾音聲海， 隨諸眾生意樂音， 一一流佛辯才海。 三世一切諸如來， 于彼無盡語言海， 恒轉理趣妙法輪， 我深智力普能入。 我能深入于未來， 盡一切劫為一念， 三世所有一切劫， 為一念際我皆入。 我於一念見三世， 所有一切人師子， 亦常入佛境界中， 如幻解脫及威力。 於一毛端極微中， 出現三世莊嚴剎， 十方塵剎諸毛端， 我皆深入而嚴凈。 所有未來照世燈， 成道轉法悟群有， 究竟佛事示涅槃， 我皆往詣而親近。 速疾周遍神通力， 普門遍入大乘力， 智行普修功德力， 威神普覆大慈力， 遍凈莊嚴勝福力， 無著無依智慧力， 定慧方便諸威力， 普能積集菩提力， 清凈一切善業力， 摧滅一切煩惱力， 降伏一切諸魔力， 圓滿普賢諸行力。 普能嚴凈諸剎海， 解脫一切眾生海， 善能分別諸法海， 能甚深入智慧
【現代漢語翻譯】 現代漢語譯本 圓滿地修習， 禪定、智慧、方便和解脫， 獲得無盡的功德寶藏。 一粒微塵中含有如微塵數般多的佛剎（佛土）， 每一個佛剎都有難以思議的佛陀， 每一位佛陀都在大眾集會中， 我看見他們恒常演說菩提（覺悟）的修行。 普遍窮盡十方所有的佛剎之海， 每一根毛端都包含三世（過去、現在、未來）之海， 佛陀之海以及國土之海， 我遍及修行經歷無量劫的時間。 一切如來（佛陀）的語言清凈無染， 一句話就具備眾多音聲之海， 隨著眾生各自喜好的音聲， 每一音聲都流露出佛陀的辯才之海。 三世一切諸如來， 在那無盡的語言之海中， 恒常轉動真理的微妙法輪（佛法）， 我以深厚的智慧力量普遍能夠進入。 我能夠深入到未來， 將一切劫的時間視為一念， 三世所有的一切劫， 我都能夠在一念之間進入。 我於一念之間見到三世， 所有一切的人中獅子（佛陀）， 也常常進入佛陀的境界中， 如幻的解脫和威力。 在一根毛端的極微之處， 顯現三世莊嚴的佛剎， 十方微塵數佛剎的每一根毛端， 我都能夠深入其中並加以莊嚴清凈。 所有未來照耀世間的明燈（佛陀）， 成就佛道、轉動法輪、覺悟眾生， 最終示現涅槃（寂滅）， 我都會前往親近。 迅速周遍的神通力量， 普遍進入大乘佛法的力量， 智慧和修行普遍修習的功德力量， 威神普遍覆蓋的大慈悲力量， 遍凈莊嚴的殊勝福德力量， 無執著無所依的智慧力量， 禪定、智慧、方便等各種威力， 普遍能夠積聚菩提的力量， 清凈一切善業的力量， 摧毀一切煩惱的力量， 降伏一切諸魔的力量， 圓滿普賢菩薩的各種行愿的力量。 普遍能夠莊嚴清凈諸佛剎之海， 解脫一切眾生之海， 善於分別諸法之海， 能夠深入智慧的海洋。
【English Translation】 English version Completely cultivating, Samadhi (meditative concentration), wisdom, skillful means, and liberation, Obtaining the inexhaustible treasury of merits. Within a single mote of dust are Buddha-lands as numerous as motes of dust, In each Buddha-land are inconceivable Buddhas, Each Buddha is in the midst of a great assembly, I see them constantly expounding the practice of Bodhi (enlightenment). Universally exhausting the seas of all Buddha-lands in the ten directions, Each tip of a hair contains the seas of the three times (past, present, future), The sea of Buddhas and the sea of lands, I have practiced throughout countless kalpas (eons). The speech of all Tathagatas (Buddhas) is pure, A single word contains a sea of various sounds, Following the sounds that please the minds of all beings, Each sound flows forth with the sea of the Buddha's eloquence. All the Tathagatas of the three times, In that inexhaustible sea of language, Constantly turn the wonderful Dharma wheel (Buddhist teachings) of truth, I can universally enter with my profound power of wisdom. I can deeply enter into the future, Viewing all kalpas as a single thought, All kalpas of the three times, I can enter into them in a single moment. In a single thought, I see the three times, All the lions among men (Buddhas), Also constantly enter the realm of the Buddhas, Like the liberation and power of illusion. In the extremely minute space of a single hair tip, Appear the adorned Buddha-lands of the three times, The hair tips of all the dust-like Buddha-lands in the ten directions, I can deeply enter and adorn them with purity. All the lamps that illuminate the world in the future (Buddhas), Attaining Buddhahood, turning the Dharma wheel, and enlightening beings, Ultimately demonstrating Nirvana (extinction), I will go to them and draw near. The power of swift and pervasive spiritual penetrations, The power of universally entering the Mahayana (Great Vehicle), The power of merits from universally cultivating wisdom and practice, The power of great compassion that universally covers with majestic power, The power of supreme blessings from universally pure adornment, The power of wisdom that is without attachment and without reliance, The various powers of samadhi, wisdom, and skillful means, Universally able to accumulate the power of Bodhi, The power of purifying all good deeds, The power of destroying all afflictions, The power of subduing all demons, The power of perfecting all the practices of Samantabhadra (Universal Worthy). Universally able to adorn and purify the seas of all Buddha-lands, Liberating the seas of all sentient beings, Skilled in distinguishing the seas of all dharmas (teachings), Able to deeply enter the ocean of wisdom.
海， 普能清凈諸行海， 圓滿一切諸愿海， 親近供養諸佛海， 修行無倦經劫海。 三世一切諸如來， 最勝菩提諸行愿， 我皆供養圓滿修， 以普賢行悟菩提。 一切如來有長子， 彼名號曰普賢尊， 我今迴向諸善根， 愿諸智行悉同彼。 愿身口意恒清凈， 諸行剎土亦復然， 如是智慧號普賢， 愿我與彼皆同等。 我為遍凈普賢行， 文殊師利諸大愿， 滿彼事業盡無餘， 未來際劫恒無倦。 我所修行無有量， 獲得無量諸功德， 安住無量諸行中， 了達一切神通力。 文殊師利勇猛智， 普賢慧行亦復然， 我今迴向諸善根， 隨彼一切常修學。 三世諸佛所稱歎， 如是最勝諸大愿， 我今迴向諸善根， 為得普賢殊勝行。 愿我臨欲命終時， 盡除一切諸障礙， 面見彼佛阿彌陀， 即得往生安樂剎。 我既往生彼國已， 現前成就此大愿， 一切圓滿盡無餘， 利樂一切眾生界。 彼佛眾會咸清凈， 我時于勝蓮華生， 親睹如來無量光， 現前授我菩提記。 蒙彼如來授記已， 化身無數百俱胝， 智力廣大遍十方， 普利一切眾生界。 乃至虛空世界盡， 眾生及業煩惱
【現代漢語翻譯】 現代漢語譯本 大海啊， 普遍能清凈一切行為的海洋，圓滿一切願望的海洋， 親近供養諸佛的海洋，修行永不疲倦經歷無數劫的海洋。 過去、現在、未來一切諸佛如來，最殊勝的菩提和一切修行願望， 我都供養並圓滿修習，以普賢（Samantabhadra）的行愿來覺悟菩提。 一切如來都有長子，他的名號叫做普賢尊（Samantabhadra）， 我今天迴向所有善根，愿我的智慧和修行都與他相同。 愿我的身、口、意恒常清凈，我的行為和所處的國土也如此， 這樣的智慧被稱為普賢（Samantabhadra），愿我與他完全相同。 我爲了普遍清凈普賢（Samantabhadra）的行愿，以及文殊師利（Manjusri）的各種大愿， 圓滿他們的事業，沒有絲毫遺漏，在未來的無盡劫中永不疲倦。 我所修行的功德無量無邊，獲得無量的功德， 安住在無量的修行之中，了達一切神通之力。 文殊師利（Manjusri）的勇猛智慧，普賢（Samantabhadra）的智慧修行也是如此， 我今天迴向所有善根，跟隨他們一切的修行。 過去、現在、未來諸佛所稱讚的，最殊勝的各種大愿， 我今天迴向所有善根，爲了獲得普賢（Samantabhadra）殊勝的修行。 愿我臨終的時候，完全消除一切障礙， 面見阿彌陀佛（Amitabha），立即往生安樂凈土。 我既然往生到那個國土，就立即成就這個大愿， 一切都圓滿沒有遺漏，利益安樂一切眾生。 那個佛的集會都清凈無染，我那時在殊勝的蓮花中化生， 親自見到如來無量的光明，當場被授予菩提的預記。 蒙受如來授記之後，化身無數百千俱胝， 以廣大的智慧力量遍佈十方，普遍利益一切眾生。 乃至虛空世界都窮盡，眾生和業力煩惱
【English Translation】 English version Oh, the ocean, The ocean that universally purifies all actions, the ocean that fulfills all wishes, The ocean of close association and offerings to all Buddhas, the ocean of tireless practice through countless kalpas. All Tathagatas of the past, present, and future, the most supreme Bodhi and all vows of practice, I offer and perfectly cultivate them all, to awaken to Bodhi through the practices of Samantabhadra. All Tathagatas have an eldest son, whose name is Samantabhadra, Today, I dedicate all my roots of goodness, wishing my wisdom and practice to be the same as his. May my body, speech, and mind always be pure, and may my actions and the lands I inhabit be the same, Such wisdom is called Samantabhadra, may I be completely the same as him. I strive for the universal purity of Samantabhadra's practices, and the great vows of Manjusri, To fulfill their work without any omission, and to be tireless in the endless kalpas of the future. My practice is immeasurable, obtaining immeasurable merits, Dwelling in immeasurable practices, understanding all the powers of supernormal abilities. Manjusri's courageous wisdom, and Samantabhadra's wise practice are also the same, Today, I dedicate all my roots of goodness, following all their practices. The most supreme great vows praised by all Buddhas of the past, present, and future, Today, I dedicate all my roots of goodness, to obtain the supreme practice of Samantabhadra. May I, when approaching the end of my life, completely eliminate all obstacles, Behold Amitabha Buddha, and immediately be reborn in the Pure Land of Bliss. Since I am reborn in that land, I will immediately accomplish this great vow, Everything will be fulfilled without omission, benefiting and bringing joy to all sentient beings. The assembly of that Buddha is pure and undefiled, at that time I will be born in a magnificent lotus flower, Personally see the immeasurable light of the Tathagata, and be granted the prediction of Bodhi on the spot. After receiving the prediction from the Tathagata, I will manifest countless hundreds of thousands of kotis of bodies, With vast wisdom and power, pervading the ten directions, universally benefiting all sentient beings. Until the end of space and the world, sentient beings, and karmic afflictions
盡， 如是一切無盡時， 我願究竟恒無盡。 十方所有無邊剎， 莊嚴眾寶供如來， 最勝安樂施天人， 經一切剎微塵劫。 若人於此勝愿王， 一經于耳能生信， 求勝菩提心渴仰， 獲勝功德過於彼。 即常遠離惡知識， 永離一切諸惡道， 速見如來無量光， 具此普賢最勝愿。 此人善得勝壽命， 此人善來人中生， 此人不久當成就， 如彼普賢菩薩行。 往昔由無智慧力， 所造極惡五無間， 誦此普賢大愿王， 一念速疾皆銷滅。 族姓種類及容色， 相好智慧咸圓滿， 諸魔外道不能摧， 堪為三界所應供。 速詣菩提大樹王， 坐已降伏諸魔眾， 成等正覺轉法輪， 普利一切諸含識。 若人於此普賢愿， 讀誦受持及演說， 果報唯佛能證知， 決定獲勝菩提道。 若人誦此普賢愿， 我說少分之善根， 一念一切悉皆圓， 成就眾生清凈愿。 我此普賢殊勝行， 無邊勝福皆迴向， 普愿沉溺諸眾生， 速往無量光佛剎。」
爾時，普賢菩薩摩訶薩于如來前，說此普賢廣大愿王清凈偈已，善財童子踴躍無量，一切菩薩皆大歡喜。如來贊言：「善哉！善哉！」爾時，世尊與諸聖者菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本 當這一切都無盡時，我願我的誓願也究竟恒久無盡。 十方所有無邊無際的佛土，我用莊嚴的眾寶供養如來（Tathagata）， 將最殊勝的安樂施予天人和眾生，經歷一切佛土微塵數般的劫數。 如果有人對這殊勝的愿王，一經耳聞就能生起信心， 渴求殊勝的菩提心，那麼他所獲得的殊勝功德將超過前者。 他將常常遠離惡知識（kalyanamitra），永遠脫離一切惡道， 迅速見到如來無量光（Amitabha），具足普賢（Samantabhadra）最殊勝的願力。 這個人將善得殊勝的壽命，這個人將善來人中出生， 這個人不久將成就，如同普賢菩薩（Samantabhadra Bodhisattva）的修行。 往昔由於沒有智慧的力量，所造作的極惡五無間罪（pancanantarya）， 誦持這普賢大愿王，一念之間就能迅速全部消滅。 他的族姓、種類以及容貌，相好和智慧都將圓滿， 一切魔和外道都不能摧毀他，堪為三界所應供養。 他將迅速到達菩提大樹王（Bodhi tree）下，坐下後降伏一切魔眾， 成就正等正覺（samyak-sambodhi），轉法輪（Dharmacakra），普遍利益一切有情眾生。 如果有人對這普賢愿，讀誦、受持和演說， 其果報只有佛才能證知，他必定獲得殊勝的菩提道。 如果有人誦持這普賢愿，我說他少分的善根， 一念之間一切都將圓滿，成就眾生清凈的願望。 我這普賢殊勝的修行，無邊殊勝的福德都回向， 普遍愿沉溺的眾生，迅速往生無量光佛（Amitabha Buddha）的剎土。 那時，普賢菩薩摩訶薩（Samantabhadra Bodhisattva Mahasattva）在如來（Tathagata）面前，說完這普賢廣大愿王清凈偈后，善財童子（Sudhana）踴躍無量，一切菩薩都非常歡喜。如來讚歎說：『善哉！善哉！』那時，世尊與諸聖者菩薩摩訶薩（Bodhisattva Mahasattva）
【English Translation】 English version When all these are exhausted, may my vows ultimately be inexhaustible. In all the boundless lands of the ten directions, I offer to the Tathagata (如來) with magnificent treasures, Bestowing the supreme bliss upon gods and humans, throughout kalpas as numerous as the dust particles in all lands. If someone, upon hearing this supreme King of Vows, can generate faith, And yearns for the supreme Bodhi mind, the supreme merit they obtain will surpass the former. They will always stay away from evil friends (kalyanamitra), forever escaping all evil paths, Quickly seeing the immeasurable light of the Tathagata (Amitabha), possessing the supreme vows of Samantabhadra (普賢). This person will obtain a good and long life, this person will be born well among humans, This person will soon achieve, like the practice of Samantabhadra Bodhisattva (普賢菩薩). In the past, due to the lack of wisdom, the extremely evil five heinous crimes (pancanantarya) were committed, By reciting this Great King of Vows of Samantabhadra, in a single thought, they will all be quickly extinguished. Their lineage, kind, and appearance, their marks and wisdom will all be perfected, All demons and heretics will be unable to destroy them, they will be worthy of offerings from the three realms. They will quickly reach the Bodhi tree (菩提樹), and upon sitting down, subdue all the demon hordes, Attain perfect enlightenment (samyak-sambodhi), turn the wheel of Dharma (Dharmacakra), and universally benefit all sentient beings. If someone, regarding this vow of Samantabhadra, reads, recites, upholds, and expounds it, The karmic result can only be known by the Buddha, they will certainly obtain the supreme path of Bodhi. If someone recites this vow of Samantabhadra, I say that a small portion of their good roots, In a single thought, all will be perfected, fulfilling the pure vows of sentient beings. My supreme practice of Samantabhadra, all the boundless supreme merits I dedicate, Universally wishing that all beings who are drowning, quickly go to the land of the Buddha of Immeasurable Light (Amitabha Buddha). At that time, Samantabhadra Bodhisattva Mahasattva (普賢菩薩摩訶薩), in front of the Tathagata (如來), after reciting this pure verse of the Great King of Vows of Samantabhadra, Sudhana (善財童子) rejoiced immeasurably, and all the Bodhisattvas were greatly delighted. The Tathagata praised, 'Excellent! Excellent!' At that time, the World Honored One and all the holy Bodhisattva Mahasattvas (菩薩摩訶薩)
演說如是不可思議解脫境界勝法門時，文殊師利菩薩而為上首；諸大菩薩及所成熟六千比丘，彌勒菩薩而為上首；賢劫一切諸大菩薩，無垢普賢菩薩而為上首；一生補處住灌頂位諸大菩薩，及餘十方種種世界普來集會一切剎海極微塵數諸菩薩摩訶薩眾，大智舍利弗、摩訶目犍連等而為上首；諸大聲聞並諸人天一切世主、天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等一切大眾，聞佛所說，皆大歡喜，信受奉行。
大方廣佛華嚴經卷第四十
南天竺烏茶國深信最勝善逝法者修行最勝大乘行者吉祥自在作清凈師子王，上獻摩訶支那大唐國大吉祥天子，大自在師子中大王手自書寫《大方廣佛華嚴經》百千偈中所說善財童子親近承事佛剎極微塵數善知識行中，五十五聖者善知識〈入不思議解脫境界普賢行愿品〉，謹奉進上。伏願大國聖王福聚高大超須彌山，智慧深廣過四大海，十方國土通為一家；及書此經功德，愿集彼無量福聚，等虛空界一切世界海，無盡眾生界，一切皆如善財童子：得佛正見、具足智慧、見不可思議真善知識咸生歡喜、得佛廣大普光明照、離諸貪著、成就無垢普賢菩薩最勝行愿。伏願書此大乘經典進奉功德，慈氏如來成佛之時，龍華會上早得奉覲大聖天王，獲宿命智
【現代漢語翻譯】 現代漢語譯本：當演說這不可思議解脫境界的殊勝法門時，文殊師利菩薩（Manjusri Bodhisattva，代表智慧的菩薩）為首；諸大菩薩以及被度化的六千比丘，以彌勒菩薩（Maitreya Bodhisattva，未來佛）為首；賢劫（Bhadrakalpa，現在這個賢劫）一切諸大菩薩，以無垢普賢菩薩（Samantabhadra Bodhisattva，代表行愿的菩薩）為首；一生補處（Ekajatipratibaddha，指下一世將成佛的菩薩）住在灌頂位（Abhiseka，受職儀式）的諸大菩薩，以及其餘十方種種世界普遍前來的一切剎海（Buddha-ksetra，佛的國土）極微塵數（Paramanu，極小的微粒）的諸菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）眾，以大智舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）、摩訶目犍連（Maha-maudgalyayana，佛陀十大弟子之一，以神通著稱）等為首；諸大聲聞（Sravaka，聽聞佛法而修行的人）以及諸人天（Deva，天人）一切世主、天、龍（Naga，神話生物）、夜叉（Yaksa，守護神）、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，非天神）、迦樓羅（Garuda，金翅鳥神）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神）、人、非人等一切大眾，聽聞佛所說，都非常歡喜，信受奉行。 《大方廣佛華嚴經》卷第四十 南天竺烏茶國（Ucca，古印度地名）深信最勝善逝（Sugata，佛的稱號）法者，修行最勝大乘（Mahayana，佛教宗派）行者吉祥自在作清凈師子王，上獻摩訶支那（Mahacina，古代對中國的稱呼）大唐國大吉祥天子，大自在師子中大王手自書寫《大方廣佛華嚴經》百千偈中所說善財童子（Sudhana，華嚴經中求道者）親近承事佛剎極微塵數善知識（Kalyanamitra，善友）行中，五十五聖者善知識〈入不思議解脫境界普賢行愿品〉，謹奉進上。伏願大國聖王福聚高大超須彌山（Sumeru，佛教中的聖山），智慧深廣過四大海，十方國土通為一家；及書此經功德，愿集彼無量福聚，等虛空界一切世界海，無盡眾生界，一切皆如善財童子：得佛正見、具足智慧、見不可思議真善知識咸生歡喜、得佛廣大普光明照、離諸貪著、成就無垢普賢菩薩最勝行愿。伏願書此大乘經典進奉功德，慈氏如來（Maitreya，彌勒佛）成佛之時，龍華會（Naga-puspa，彌勒佛成佛時的法會）上早得奉覲大聖天王，獲宿命智（Purva-nivas-anusmriti-jnana，回憶前世的能力）。
【English Translation】 English version: When this inconceivable liberation realm's supreme Dharma gate was being expounded, Manjusri Bodhisattva was the foremost; the great Bodhisattvas and the six thousand Bhikshus who had been matured, with Maitreya Bodhisattva as their leader; all the great Bodhisattvas of the Bhadrakalpa, with Immaculate Samantabhadra Bodhisattva as their leader; the great Bodhisattvas who were in the position of Ekajatipratibaddha, residing in the Abhiseka position, and the countless Bodhisattva-mahasattvas from all the various worlds of the ten directions, as numerous as the Paramāṇu of all Buddha-ksetras, with the great wise Sariputra, Maha-maudgalyayana, and others as their leaders; all the great Sravakas, along with all the world-lords of humans and Devas, Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, humans, non-humans, and all the great assembly, upon hearing what the Buddha had spoken, were all greatly delighted, believed, accepted, and practiced accordingly. The Avatamsaka Sutra, Volume 40 The one from the Ucca country of South India, who deeply believes in the supreme Dharma of the Sugata, the practitioner of the supreme Mahayana practice, the auspicious and free, the pure Lion King, respectfully presents to the great auspicious Son of Heaven of the Mahacina Great Tang country, the great king among the free lions, who personally transcribed the Avatamsaka Sutra, the hundred thousand verses of which describe Sudhana's close service to the countless Kalyanamitras as numerous as the Paramāṇu of Buddha-ksetras, the fifty-five holy Kalyanamitras of the 'Entering the Inconceivable Liberation Realm, Samantabhadra's Vows and Practices Chapter'. May the great king of the country have his accumulation of blessings as high as Mount Sumeru, his wisdom as deep and vast as the four great oceans, and may the lands of the ten directions become one family; and through the merit of transcribing this sutra, may he gather immeasurable blessings, equal to the entire realm of space, the ocean of all worlds, the endless realm of sentient beings, may all be like Sudhana: attain the Buddha's right view, possess complete wisdom, see the inconceivable true Kalyanamitras and all be joyful, receive the Buddha's vast and universal light, be free from all attachments, and accomplish the supreme vows and practices of the Immaculate Samantabhadra Bodhisattva. May the merit of transcribing and presenting this Mahayana scripture, when the Tathagata Maitreya attains Buddhahood, at the Naga-puspa assembly, may he early be able to pay homage to the great holy king and obtain the Purva-nivas-anusmriti-jnana.
，瞻見便識，同受佛記，盡虛空、遍法界，廣度未來一切眾生速得成佛。
貞元十一年十一月十八日進奉梵夾，十二年六月五日奉詔于長安崇福寺譯，十四年二月二十四日譯畢，進上。罽賓國三藏賜紫沙門般若宣梵文東都天宮寺沙門廣濟譯語西明寺賜紫沙門圓照筆受保壽寺沙門智柔回綴保壽寺沙門智通回綴成都府正覺寺沙門道弘潤文章敬寺沙門鑒虛潤文大覺寺沙門道章校勘證義千福寺沙門大通證禪義太原府崇福寺沙門澄觀詳定千福寺沙門虛邃詳定專知官右神策軍散兵馬使衙前馬軍正將兼押衙特進行鄧州司法參軍南珍貢右神策軍護軍中尉兼右街功德使元從興元元從云麾將軍右監門衛大將軍知內侍省事上柱國交城縣開國男食邑三百戶臣霍仙鳴左神策軍護軍中尉兼左街功德使元從興元元從驃騎大將軍行左監門衛大將軍知內侍省事上柱國邠國公食邑三千戶臣竇文場等進
大唐貞元十四年，歲在戊寅，四月辛亥朔，翻經沙門圓照，用恩賜物奉為皇帝聖化無窮，太子諸王福延萬葉，文武百官恒居祿位。伏願先師考妣上品往生，法界有情同沾斯益，手自書寫此新譯經填續西明寺菩提院東閣一切經闕，本願千佛出世，隨侍下生，同出苦源，齊登正覺；又愿三寶增明，法輪恒轉，長留鎮寺，永冀傳燈，有情界窮，茲愿無盡。
元本終識
道安濫廁僧倫，叨承祖裔，雖見性修行因地果位未成，非依經演唱教乘佛恩莫報，切見湖州路思溪法寶寺大藏經板泯于兵火隻字不存，累承杭州路大明慶寺寂堂思宗師會集諸山禪教師德同聲勸請，謂此一大因緣世鮮克舉，若得老古山與白雲一宗協力開刊，流通教法，則世、出世間是真續佛慧命，道安蒙斯處囑，復自念言：
「如來一大藏經板，實非小緣，豈道安綿力之所堪任？」即與庵院僧人、優婆塞聚議，咸皆快然，發希有心，施力施財，增益我願；又蒙
江淮諸路釋教都總攝所護念，準給文憑及轉呈
檐八上師引覲。
皇帝頒降
聖旨，護持宗門，作成勝事。興工之後，惟愿
諸佛、龍天、善友知識加被於我，使我從初至終，成如是緣，心無退轉亦無障礙。以此鴻因端為祝延
皇帝聖壽萬安，
皇后同年，
太子諸王千秋，文武官僚陞遷祿位，仍贊
大元帝師、
大元國師、
檐八上師、
江淮諸路釋教都總攝扶宗弘教大師、
江淮諸路釋教都總攝永福大師，
大闡宗乘，同增福算，更冀時和歲稔、物阜民康，四恩三有盡沾恩，一切有情登彼岸。
宣授浙西道杭州等路白雲宗僧
【現代漢語翻譯】 現代漢語譯本 道安（Dao An）忝列僧眾之末，承蒙祖輩遺澤，雖見性修行、因地果位尚未成就，但若不依經書演說教義，便無法報答佛恩。我深感湖州路思溪法寶寺（Sisi Fabao Temple）的大藏經版毀於戰火，片字不存。多次承蒙杭州路大明慶寺（Damingqing Temple）寂堂思宗（Jitang Sizong）禪師會同各山禪師大德共同勸請，說此乃一大因緣，世間少有能舉者。若能得老古山（Laogu Mountain）與白雲宗（Baiyun School）同心協力開刊，流通教法，則無論世間還是出世間，都真正能延續佛的慧命。道安蒙此重託，又自思量： 『如來的一大藏經版，實在不是小事，豈是道安我微薄之力所能承擔？』於是與庵院僧人、優婆塞（Upasaka，在家男居士）商議，大家都欣然同意，發稀有之心，出資出力，增益我的願望。又蒙江淮諸路釋教都總攝（Jianghuai Buddhist Affairs Supervisor）的護念，準予文憑，並轉呈檐八上師（Yamba Shangshi）。 皇帝頒降聖旨，護持宗門，成就這件盛事。興工之後，我只愿諸佛、龍天、善友知識加持於我，使我從始至終，成就如此因緣，心無退轉，亦無障礙。以此宏大功德，特為祝願皇帝聖壽萬安，皇后同年，太子諸王千秋，文武官僚陞遷祿位，並讚揚大元帝師（Great Yuan Imperial Preceptor）、大元國師（Great Yuan National Preceptor）、檐八上師、江淮諸路釋教都總攝扶宗弘教大師（Jianghuai Buddhist Affairs Supervisor, Master of Supporting the Doctrine and Propagating the Teachings）、江淮諸路釋教都總攝永福大師（Jianghuai Buddhist Affairs Supervisor, Master of Eternal Blessings），大闡宗乘，同增福報，更希望時和年豐、物產豐富、人民安康，四恩三有（Four Kinds of Grace and Three Realms of Existence）都沾恩澤，一切有情眾生都登上彼岸。 宣授浙西道杭州等路白雲宗僧（Baiyun School Monk of Hangzhou and Other Regions in Zhejiang West Circuit）。
【English Translation】 English version Dao An, though humbly among the monastic order and inheriting the legacy of the ancestors, has not yet achieved the realization of nature, the causal ground, and the fruition of the path. Without expounding the teachings based on the scriptures, he cannot repay the Buddha's grace. I deeply lament that the Tripitaka (Dazangjing) woodblocks of Sisi Fabao Temple in Huzhou were destroyed by war, leaving not a single character. I have repeatedly received the earnest requests from Chan Master Jitang Sizong of Damingqing Temple in Hangzhou, along with other virtuous Chan masters from various mountains, who stated that this is a great cause, rarely undertaken in the world. If Laogu Mountain and the Baiyun School can cooperate to publish and circulate the teachings, then both the secular and the transcendental realms will truly continue the Buddha's wisdom-life. Entrusted with this responsibility, Dao An reflects: 'The Tripitaka woodblocks of the Tathagata are indeed no small matter; how can Dao An's meager strength be sufficient?' Therefore, I discussed with the monks of the monastery and the Upasakas, and all were delighted, generating a rare aspiration, contributing their efforts and wealth to enhance my wish. Furthermore, I have received the protection of the Jianghuai Buddhist Affairs Supervisor, who granted the official document and forwarded it to Yamba Shangshi. The Emperor issued an imperial decree to protect the monastic order and accomplish this great undertaking. After the commencement of the project, I only wish that all Buddhas, dragons, heavenly beings, virtuous friends, and wise teachers will bless me, so that from beginning to end, I may accomplish this cause, with no retreat or hindrance in my mind. With this great merit, I especially pray for the Emperor's longevity, the Empress's good health, the Crown Prince and other princes' long lives, and the promotion and prosperity of civil and military officials. I also praise the Great Yuan Imperial Preceptor, the Great Yuan National Preceptor, Yamba Shangshi, the Jianghuai Buddhist Affairs Supervisor, Master of Supporting the Doctrine and Propagating the Teachings, and the Jianghuai Buddhist Affairs Supervisor, Master of Eternal Blessings, that they may greatly expound the teachings, and together increase their blessings. Furthermore, I hope for favorable weather, abundant harvests, prosperity, and peace for the people, that the Four Kinds of Grace and Three Realms of Existence may all receive blessings, and that all sentient beings may reach the other shore. Appointed Baiyun School Monk of Hangzhou and Other Regions in Zhejiang West Circuit.
錄南山普寧寺住持傳三乘教九世孫慧照大師沙門道安謹愿。時至元十六年己卯十二月吉日拜書。
如志先師和尚慧照大師，以教法任重在己，嘗囑之曰：「余承明慶寂堂宗師諸山禪教之請，與本宗庵院同刊如來一大藏經板，流通教法，實非小緣；我今衰邁，全仗汝徒同心協力成就我願。興工之後，外事則有一都寺提點任責，內事則汝措置提調。汝宜不惜身命始終相成，同報佛恩功不虛棄。」如志勉承師訓，罔敢少懈，不料先師和尚于至元十八年春示寂于大都大延壽寺，自後繼任僧錄住持者凡四傳：初傳月潭師兄如一；至元二十一年秋，月潭入寂于寺，次傳之如志；越明年春，愚叟如賢繼之；至元二十六年冬愚叟退席，如志復繼前任。各欽受
聖旨，護持宗教成就大緣，始自丁丑訖于庚寅，凡一十四載。由先師本願力故，得以圓成
如來一大藏經版，好事所集，無量功德端為祝延
皇帝聖壽萬安，
皇后同年，
太子諸王千秋，文武官僚陞遷祿位，仍贊
大元帝師、
大元國師、
檐八上師、
江淮諸路釋教都總攝扶宗弘教大師、
江淮諸路釋教都總統永福大師，
彌增祿算，伏願
堯天舜日
【現代漢語翻譯】 現代漢語譯本：南山普寧寺住持，傳三乘教的第九世孫慧照大師的弟子沙門道安，恭敬地寫下此愿。時值元朝至元十六年己卯十二月吉日。 追憶先師和尚慧照大師，他以弘揚佛法為己任，曾囑咐我說：『我承蒙明慶寂堂宗師以及各山禪教的邀請，與本宗庵院共同刊刻如來大藏經板，流通佛法，這實在不是小事；我現在年老體衰，全靠你們徒弟同心協力來完成我的心願。工程開始后，對外事務由都寺提點負責，內部事務由你安排排程。你應當不惜身命，始終協助，共同報答佛恩，功德不應虛棄。』 我謹記師父的教誨，不敢有絲毫懈怠。不料先師和尚在至元十八年春于大都大延壽寺圓寂。之後，繼任僧錄住持的共有四位：最初是月潭師兄如一；至元二十一年秋，月潭在寺中圓寂，然後由我如志繼任；第二年春天，愚叟如賢繼任；至元二十六年冬，愚叟退位，我如志再次繼任。各位都恭敬地接受了聖旨，護持佛教，成就了這件大事，從丁丑年開始到庚寅年結束，共歷時十四年。 由於先師的本願力，得以圓滿完成如來大藏經版。好事所集，無量功德，特此祝願皇帝聖壽萬安，皇后與皇帝同壽，太子諸王千秋萬代，文武官員陞遷加祿，並讚頌大元帝師、大元國師、檐八上師（可能是指一位上師的尊稱）、江淮諸路釋教都總攝扶宗弘教大師、江淮諸路釋教都總統永福大師，福祿綿長，伏願天下太平，如同堯舜盛世。
【English Translation】 English version: I, Shramana Dao'an, a disciple of the Venerable Master Huizhao, the ninth generation descendant of the Three Vehicles teaching and abbot of Puning Temple on Mount Nan, respectfully write this vow. It is the auspicious day of the twelfth month of the year Ji-Mao, the sixteenth year of the Zhiyuan era of the Yuan Dynasty. Recalling my late teacher, the Venerable Master Huizhao, who took the responsibility of propagating the Dharma upon himself, he once instructed me, saying: 'I have received invitations from the masters of Mingqingjintang and various Chan and teaching monasteries to jointly publish the Tripitaka (Rulai Yida Zangjing) with the monasteries of our sect, to circulate the Dharma. This is no small matter. Now that I am old and frail, I rely entirely on you disciples to work together to fulfill my wish. After the project begins, the external affairs will be the responsibility of the Deputy Director of the Capital Monastery, and the internal affairs will be managed and coordinated by you. You should not spare your life, assist from beginning to end, and together repay the Buddha's grace, so that the merit will not be wasted.' I respectfully followed my teacher's instructions, not daring to slacken in the slightest. Unexpectedly, my late teacher passed away in the spring of the eighteenth year of the Zhiyuan era at Dayanshou Temple in Dadu. After that, there were four successors as the monastic registrar and abbot: first, my fellow disciple, Master Yuetan Ruyi; in the autumn of the twenty-first year of the Zhiyuan era, Yuetan passed away in the temple, and then I, Ruzhi, succeeded him; the following spring, Yuso Ruxian succeeded; in the winter of the twenty-sixth year of the Zhiyuan era, Yuso retired, and I, Ruzhi, succeeded again. Each of us respectfully received the imperial decree, protected the religion, and accomplished this great undertaking, starting from the year Ding-Chou and ending in the year Geng-Yin, a total of fourteen years. Due to the power of my late teacher's original vow, the Tripitaka was successfully completed. The accumulation of good deeds and immeasurable merit is dedicated to wishing the Emperor a long and peaceful life, the Empress the same longevity as the Emperor, the Crown Prince and all the princes a thousand autumns, the civil and military officials promotion and increased salaries, and also praising the Great Yuan Imperial Preceptor, the Great Yuan National Preceptor, the Yamba Lama (possibly a title of a Lama), the Grand Master of the Jianghuai Region's Buddhist Affairs, and the Grand President of the Jianghuai Region's Buddhist Affairs, may their blessings and prosperity increase. I humbly wish for a peaceful world, like the golden age of Yao and Shun.
大開一統山河，
聖子神孫同衍千秋福壽。
文登極品，武列殊勛，軍奏凱歌，民安常業，佛法恒住世間，相道德尊，為帝者師，統護僧門，流通教海；更冀施力施財之士，福慧莊嚴，若聞若見之人，身心饒益，四恩普報，三有遍資，法界含生，同圓種智者。大藏經局刊字作頭作頭何淵作頭范山大藏經局措置梨板勾當勾當僧明秀勾當僧明達大藏經局合造光選經板勾當勾當僧明達勾當僧明照勾當僧明果勾當僧明詁大藏經局點視刊板書樣印造勾當勾當僧明俊勾當僧明信勾當僧明禮勾當僧明然勾當僧明欽勾當僧明文大藏經局正字勾當勾當僧明茂勾當僧明逸勾當僧如空本寺首座書記正字勾當勾當僧明遠勾當僧明本勾當僧明裕大藏經局藏主勾當勾當僧如聰勾當僧如衍大藏經局副局監局主局勾當勾當僧明瑞勾當僧明瞭勾當僧明俊勾當僧如思勾當僧如凈勾當僧明定勾當僧如圭勾當僧如照勾當僧明森勾當僧明堅大普寧寺知事耆舊勾當勾當僧明皓勾當僧明曉勾當僧明璋勾當僧明祖勾當僧明廣勾當僧明仁勾當僧如熙勾當僧明益勾當僧明吉勾當僧明戒勾當僧明實勾當僧明行平江路化緣勾當化緣勾當孝慈院僧明政化緣勾當廣濟院僧如源化緣勾當資福院僧如輝化緣勾當真慶院僧如明湖州路化緣勾當化緣勾當雨華庵僧如圓化緣勾當真覺
【現代漢語翻譯】 現代漢語譯本 開創統一的山河， 聖明的君主和子孫後代共同享有千秋萬代的福壽。 文治達到極高的境界，武功建立特殊的功勛，軍隊奏響凱旋的歌聲，百姓安居樂業，佛法永遠住世，僧侶的道德受到尊敬，成為帝王的老師，統領和護持僧團，流通佛法的教義；更希望那些施力施財的人，福德和智慧都莊嚴圓滿，凡是聽到或見到的人，身心都得到饒益，普遍報答四種恩情（父母恩、眾生恩、國土恩、三寶恩），使三界眾生都得到資助，法界一切有情眾生，都能共同圓滿成就佛的智慧。 大藏經局刊刻文字的負責人是何淵，范山；大藏經局負責梨木板的僧人是明秀，明達；大藏經局共同製造光選經板的僧人是明達，明照，明果，明詁；大藏經局負責點視刊刻板書的僧人是明俊，明信，明禮，明然，明欽，明文；大藏經局負責校正文字的僧人是明茂，明逸，如空（本寺首座，書記）；大藏經局負責校正文字的僧人是明遠，明本，明裕；大藏經局的藏主是如聰，如衍；大藏經局的副局、監局、主局的僧人是明瑞，明瞭，明俊，如思，如凈，明定，如圭，如照，明森，明堅；大普寧寺的知事耆舊是明皓，明曉，明璋，明祖，明廣，明仁，如熙，明益，明吉，明戒，明實，明行；平江路化緣的僧人是孝慈院的明政，廣濟院的如源，資福院的如輝，真慶院的如明；湖州路化緣的僧人是雨華庵的如圓，真覺。
【English Translation】 English version Opening up a unified land and rivers, May the sage rulers and their descendants together enjoy blessings and longevity for thousands of years. May civil administration reach the highest level, military achievements establish special merits, the army play triumphant songs, the people live in peace and prosperity, the Buddha's teachings forever abide in the world, the morality of monks be respected, becoming teachers of emperors, leading and protecting the Sangha, and circulating the teachings of the Dharma; it is further hoped that those who contribute their efforts and wealth will have their merits and wisdom adorned and perfected, that all who hear or see will benefit in body and mind, universally repaying the four kinds of kindness (kindness of parents, kindness of sentient beings, kindness of the country, kindness of the Three Jewels), enabling all beings in the three realms to be aided, and all sentient beings in the Dharma realm to jointly and perfectly achieve the wisdom of the Buddha. The persons in charge of engraving the text at the Great Tripitaka Bureau are He Yuan and Fan Shan; the monks in charge of the pear wood blocks at the Great Tripitaka Bureau are Mingxiu and Mingda; the monks who jointly manufactured the Guangxuan scripture blocks at the Great Tripitaka Bureau are Mingda, Mingzhao, Mingguo, and Minggu; the monks in charge of inspecting the engraved blocks at the Great Tripitaka Bureau are Mingjun, Mingxin, Mingli, Mingran, Mingqin, and Mingwen; the monks in charge of proofreading the text at the Great Tripitaka Bureau are Mingmao, Mingyi, and Rukong (the head seat and secretary of this temple); the monks in charge of proofreading the text at the Great Tripitaka Bureau are Mingyuan, Mingben, and Mingyu; the abbots of the Great Tripitaka Bureau are Rucong and Ruyan; the monks of the deputy bureau, supervisory bureau, and main bureau of the Great Tripitaka Bureau are Mingrui, Mingliao, Mingjun, Rusi, Rujing, Mingding, Rugui, Ruzhao, Mingsen, and Mingjian; the senior affairs officers of the Great Puning Temple are Minghao, Mingxiao, Mingzhang, Mingzu, Mingguang, Mingren, Ruxi, Mingyi, Mingji, Mingjie, Mingshi, and Mingxing; the monks who solicit donations in Pingjiang Road are Mingzheng of Xiaoci Monastery, Ruyuan of Guangji Monastery, Ruhui of Zifu Monastery, and Ruming of Zhenqing Monastery; the monks who solicit donations in Huzhou Road are Ruyuan of Yuhua Nunnery and Zhenjue.
院僧如祥化緣勾當寶明院僧如堅化緣勾當普度院僧明崇化緣勾當致慶院僧如鈞化緣勾當慶遠院僧如昌化緣勾當竹隱院僧如浩化緣勾當凈福庵僧如璋化緣勾當常定院僧明慧化緣勾當積慶院僧明蘭化緣勾當真武庵僧如源化緣勾當真慶院僧如澤化緣勾當葛山院僧如因化緣勾當妙德院僧如是化緣勾當妙嚴院僧如寧化緣勾當妙圓院僧如常化緣勾當十地院僧如鑒嘉興路化緣勾當化緣勾當普明院僧如堅化緣勾當慶福院僧如實化緣勾當崇慶院僧如瓊化緣勾當頤浩院僧如信化緣勾當華嚴院僧如哲化緣勾當圓通院僧如臻化緣勾當志遠院僧如定化緣勾當嗣光院僧如亨化緣勾當慶壽院僧如隆化緣勾當普照院僧明真化緣勾當崇福院僧如圭化緣勾當政山院僧明凈杭州路化緣勾當化緣勾當慈濟院僧明俊化緣勾當政福院僧明正化緣勾當福勝院僧明智化緣勾當平湖院僧如勝化緣勾當善集院僧如雲化緣勾當萬壽院僧明映化緣勾當崇興院僧如正化緣勾當福地院僧如祥大藏經局提調勾當僧如瑩大藏經局提調勾當僧如信大藏經局提調勾當僧如信大藏經局提調勾當僧智圓大藏經局提調勾當僧如信大藏經局提調勾當僧如昌大藏經局提調勾當僧道超大藏經局提調勾當僧如春大藏經局提調勾當僧如源大藏經局提調勾當僧如日大藏經局提調勾當僧如杲大藏經局提調勾當僧如智
【現代漢語翻譯】 現代漢語譯本：院僧如祥（Ruxiang）負責寶明院的化緣事務，院僧如堅（Rujian）負責普度院的化緣事務，院僧明崇（Mingchong）負責致慶院的化緣事務，院僧如鈞（Rujun）負責慶遠院的化緣事務，院僧如昌（Ruchang）負責竹隱院的化緣事務，院僧如浩（Ruhao）負責凈福庵的化緣事務，院僧如璋（Ruzhang）負責常定院的化緣事務，院僧明慧（Minghui）負責積慶院的化緣事務，院僧明蘭（Minglan）負責真武庵的化緣事務，院僧如源（Ruyuan）負責真慶院的化緣事務，院僧如澤（Ruze）負責葛山院的化緣事務，院僧如因（Ruyin）負責妙德院的化緣事務，院僧如是（Rushi）負責妙嚴院的化緣事務，院僧如寧（Runing）負責妙圓院的化緣事務，院僧如常（Ruchang）負責十地院的化緣事務，院僧如鑒（Rujian）負責嘉興路的化緣事務，院僧如堅（Rujian）負責普明院的化緣事務，院僧如實（Rushi）負責慶福院的化緣事務，院僧如瓊（Ruqiong）負責崇慶院的化緣事務，院僧如信（Ruxin）負責頤浩院的化緣事務，院僧如哲（Ruzhe）負責華嚴院的化緣事務，院僧如臻（Ruzhen）負責圓通院的化緣事務，院僧如定（Ruding）負責志遠院的化緣事務，院僧如亨（Ruheng）負責嗣光院的化緣事務，院僧如隆（Rulong）負責慶壽院的化緣事務，院僧明真（Mingzhen）負責普照院的化緣事務，院僧如圭（Rugui）負責崇福院的化緣事務，院僧明凈（Mingjing）負責政山院杭州路的化緣事務，院僧明俊（Mingjun）負責慈濟院的化緣事務，院僧明正（Mingzheng）負責政福院的化緣事務，院僧明智（Mingzhi）負責福勝院的化緣事務，院僧如勝（Rusheng）負責平湖院的化緣事務，院僧如雲（Ruyun）負責善集院的化緣事務，院僧明映（Mingying）負責萬壽院的化緣事務，院僧如正（Ruzheng）負責崇興院的化緣事務，院僧如祥（Ruxiang）負責福地院的化緣事務，僧如瑩（Ruying）擔任大藏經局提調，僧如信（Ruxin）擔任大藏經局提調，僧如信（Ruxin）擔任大藏經局提調，僧智圓（Zhiyuan）擔任大藏經局提調，僧如信（Ruxin）擔任大藏經局提調，僧如昌（Ruchang）擔任大藏經局提調，僧道超（Daochao）擔任大藏經局提調，僧如春（Ruchun）擔任大藏經局提調，僧如源（Ruyuan）擔任大藏經局提調，僧如日（Ruri）擔任大藏經局提調，僧如杲（Rugao）擔任大藏經局提調，僧如智（Ruzhi）擔任大藏經局提調。 現代漢語譯本：化緣事務由以下僧人負責：如祥（Ruxiang）負責寶明院，如堅（Rujian）負責普度院，明崇（Mingchong）負責致慶院，如鈞（Rujun）負責慶遠院，如昌（Ruchang）負責竹隱院，如浩（Ruhao）負責凈福庵，如璋（Ruzhang）負責常定院，明慧（Minghui）負責積慶院，明蘭（Minglan）負責真武庵，如源（Ruyuan）負責真慶院，如澤（Ruze）負責葛山院，如因（Ruyin）負責妙德院，如是（Rushi）負責妙嚴院，如寧（Runing）負責妙圓院，如常（Ruchang）負責十地院，如鑒（Rujian）負責嘉興路，如堅（Rujian）負責普明院，如實（Rushi）負責慶福院，如瓊（Ruqiong）負責崇慶院，如信（Ruxin）負責頤浩院，如哲（Ruzhe）負責華嚴院，如臻（Ruzhen）負責圓通院，如定（Ruding）負責志遠院，如亨（Ruheng）負責嗣光院，如隆（Rulong）負責慶壽院，明真（Mingzhen）負責普照院，如圭（Rugui）負責崇福院，明凈（Mingjing）負責政山院杭州路，明俊（Mingjun）負責慈濟院，明正（Mingzheng）負責政福院，明智（Mingzhi）負責福勝院，如勝（Rusheng）負責平湖院，如雲（Ruyun）負責善集院，明映（Mingying）負責萬壽院，如正（Ruzheng）負責崇興院，如祥（Ruxiang）負責福地院。大藏經局提調由以下僧人擔任：如瑩（Ruying），如信（Ruxin），如信（Ruxin），智圓（Zhiyuan），如信（Ruxin），如昌（Ruchang），道超（Daochao），如春（Ruchun），如源（Ruyuan），如日（Ruri），如杲（Rugao），如智（Ruzhi）。
【English Translation】 English version: The monastic Ruxiang is in charge of alms collection for Baoming Monastery, the monastic Rujian is in charge of alms collection for Pudu Monastery, the monastic Mingchong is in charge of alms collection for Zhiqing Monastery, the monastic Rujun is in charge of alms collection for Qingyuan Monastery, the monastic Ruchang is in charge of alms collection for Zhuyin Monastery, the monastic Ruhao is in charge of alms collection for Jingfu Nunnery, the monastic Ruzhang is in charge of alms collection for Changding Monastery, the monastic Minghui is in charge of alms collection for Jiqing Monastery, the monastic Minglan is in charge of alms collection for Zhenwu Nunnery, the monastic Ruyuan is in charge of alms collection for Zhenqing Monastery, the monastic Ruze is in charge of alms collection for Geshan Monastery, the monastic Ruyin is in charge of alms collection for Miaode Monastery, the monastic Rushi is in charge of alms collection for Miaoyan Monastery, the monastic Runing is in charge of alms collection for Miaoyuan Monastery, the monastic Ruchang is in charge of alms collection for Shidi Monastery, the monastic Rujian is in charge of alms collection for Jiaxing Road, the monastic Rujian is in charge of alms collection for Puming Monastery, the monastic Rushi is in charge of alms collection for Qingfu Monastery, the monastic Ruqiong is in charge of alms collection for Chongqing Monastery, the monastic Ruxin is in charge of alms collection for Yihao Monastery, the monastic Ruzhe is in charge of alms collection for Huayan Monastery, the monastic Ruzhen is in charge of alms collection for Yuantong Monastery, the monastic Ruding is in charge of alms collection for Zhiyuan Monastery, the monastic Ruheng is in charge of alms collection for Siguang Monastery, the monastic Rulong is in charge of alms collection for Qingshou Monastery, the monastic Mingzhen is in charge of alms collection for Puzhao Monastery, the monastic Rugui is in charge of alms collection for Chongfu Monastery, the monastic Mingjing is in charge of alms collection for Zhengshan Monastery Hangzhou Road, the monastic Mingjun is in charge of alms collection for Ciji Monastery, the monastic Mingzheng is in charge of alms collection for Zhengfu Monastery, the monastic Mingzhi is in charge of alms collection for Fusheng Monastery, the monastic Rusheng is in charge of alms collection for Pinghu Monastery, the monastic Ruyun is in charge of alms collection for Shanji Monastery, the monastic Mingying is in charge of alms collection for Wanshou Monastery, the monastic Ruzheng is in charge of alms collection for Chongxing Monastery, the monastic Ruxiang is in charge of alms collection for Fudi Monastery. The monastic Ruying is the director of the Tripitaka Bureau, the monastic Ruxin is the director of the Tripitaka Bureau, the monastic Ruxin is the director of the Tripitaka Bureau, the monastic Zhiyuan is the director of the Tripitaka Bureau, the monastic Ruxin is the director of the Tripitaka Bureau, the monastic Ruchang is the director of the Tripitaka Bureau, the monastic Daochao is the director of the Tripitaka Bureau, the monastic Ruchun is the director of the Tripitaka Bureau, the monastic Ruyuan is the director of the Tripitaka Bureau, the monastic Ruri is the director of the Tripitaka Bureau, the monastic Rugao is the director of the Tripitaka Bureau, the monastic Ruzhi is the director of the Tripitaka Bureau. English version: Alms collection duties are managed by the following monks: Ruxiang for Baoming Monastery, Rujian for Pudu Monastery, Mingchong for Zhiqing Monastery, Rujun for Qingyuan Monastery, Ruchang for Zhuyin Monastery, Ruhao for Jingfu Nunnery, Ruzhang for Changding Monastery, Minghui for Jiqing Monastery, Minglan for Zhenwu Nunnery, Ruyuan for Zhenqing Monastery, Ruze for Geshan Monastery, Ruyin for Miaode Monastery, Rushi for Miaoyan Monastery, Runing for Miaoyuan Monastery, Ruchang for Shidi Monastery, Rujian for Jiaxing Road, Rujian for Puming Monastery, Rushi for Qingfu Monastery, Ruqiong for Chongqing Monastery, Ruxin for Yihao Monastery, Ruzhe for Huayan Monastery, Ruzhen for Yuantong Monastery, Ruding for Zhiyuan Monastery, Ruheng for Siguang Monastery, Rulong for Qingshou Monastery, Mingzhen for Puzhao Monastery, Rugui for Chongfu Monastery, Mingjing for Zhengshan Monastery Hangzhou Road, Mingjun for Ciji Monastery, Mingzheng for Zhengfu Monastery, Mingzhi for Fusheng Monastery, Rusheng for Pinghu Monastery, Ruyun for Shanji Monastery, Mingying for Wanshou Monastery, Ruzheng for Chongxing Monastery, and Ruxiang for Fudi Monastery. The directors of the Tripitaka Bureau are: Ruying, Ruxin, Ruxin, Zhiyuan, Ruxin, Ruchang, Daochao, Ruchun, Ruyuan, Ruri, Rugao, and Ruzhi.
大藏經局提調勾當僧如貴大藏經局提調勾當僧如通大藏經局提調勾當僧如真白雲宗僧錄司提控僧明際白雲宗僧錄司提控僧如義白雲宗僧錄司知事僧如觀白雲宗僧判如鏡宣授白雲宗前僧錄南山大普寧寺住持沙門如賢宣授白雲宗前僧錄南山大普寧寺住持沙門如一白雲宗前僧判綽思吉八白雲宗前僧錄守進國泰崇聖寺沙門文成檢閱經藏大云廣福寺沙門處林校勘經藏天竺靈山教寺沙門懷坦校勘經藏天竺靈山教寺沙門法杭校勘經藏西湖壽星教寺沙門文勝校勘經藏奉口萬安教寺沙門凈芳校勘經藏天竺靈山教寺沙門祖熏校勘經藏天竺集慶教寺沙門普潤校勘經藏六和塔開化教寺傳大乘唯識宗權講沙門慧心校勘論藏六和塔開化教寺住持傳慈恩宗教講經論沙門妙用校勘論藏六和塔開化教寺前住持傳慈恩宗教講經論沙門正嚴校勘論藏六和塔開化教寺前住持傳慈恩宗教大乘檀主講經論慧悟大師宗靖校勘論藏西湖戒壇大昭慶寺前住持傳律法慧大師仲寶校勘律藏臨壇宗主前住持靈芝崇福寺傳律沙門仲立校勘律藏臨壇宗主前住持靈芝崇福寺傳律沙門聞達校勘律藏臨壇宗主前住持明慶大興國寺佛瑞大師梵祥校勘律藏峨嵋山國泰崇聖寺住持傳天臺宗教沙門師正主席校勘經藏仙林慈恩普濟教寺講經論傳大乘戒廣智圓明大師德榮校勘論藏崇恩演福教寺前住持傳天
【現代漢語翻譯】 現代漢語譯本：大藏經局提調勾當僧如貴（負責大藏經編纂的僧人），大藏經局提調勾當僧如通（負責大藏經編纂的僧人），大藏經局提調勾當僧如真（負責大藏經編纂的僧人），白雲宗僧錄司提控僧明際（白雲宗僧官，負責監督），白雲宗僧錄司提控僧如義（白雲宗僧官，負責監督），白雲宗僧錄司知事僧如觀（白雲宗僧官，負責事務），白雲宗僧判如鏡（白雲宗僧官，負責判決），宣授白雲宗前僧錄南山大普寧寺住持沙門如賢（曾任白雲宗僧官，現任南山大普寧寺住持的僧人），宣授白雲宗前僧錄南山大普寧寺住持沙門如一（曾任白雲宗僧官，現任南山大普寧寺住持的僧人），白雲宗前僧判綽思吉（曾任白雲宗僧官），白雲宗前僧錄守進國泰崇聖寺沙門文成（曾任白雲宗僧官，現任國泰崇聖寺的僧人），檢閱經藏大云廣福寺沙門處林（負責檢查經藏的大云廣福寺僧人），校勘經藏天竺靈山教寺沙門懷坦（負責校勘經藏的天竺靈山教寺僧人），校勘經藏天竺靈山教寺沙門法杭（負責校勘經藏的天竺靈山教寺僧人），校勘經湖壽星教寺沙門文勝（負責校勘經藏的湖壽星教寺僧人），校勘經藏奉口萬安教寺沙門凈芳（負責校勘經藏的奉口萬安教寺僧人），校勘經藏天竺靈山教寺沙門祖熏（負責校勘經藏的天竺靈山教寺僧人），校勘經藏天竺集慶教寺沙門普潤（負責校勘經藏的天竺集慶教寺僧人），校勘經藏六和塔開化教寺傳大乘唯識宗權講沙門慧心（負責校勘經藏的六和塔開化教寺僧人，專長為大乘唯識宗），校勘論藏六和塔開化教寺住持傳慈恩宗教講經論沙門妙用（負責校勘論藏的六和塔開化教寺住持，專長為慈恩宗），校勘論藏六和塔開化教寺前住持傳慈恩宗教講經論沙門正嚴（負責校勘論藏的六和塔開化教寺前住持，專長為慈恩宗），校勘論藏六和塔開化教寺前住持傳慈恩宗教大乘檀主講經論慧悟大師宗靖（負責校勘論藏的六和塔開化教寺前住持，專長為慈恩宗，法號慧悟大師），校勘論湖戒壇大昭慶寺前住持傳律法慧大師仲寶（負責校勘律藏的湖戒壇大昭慶寺前住持，法號慧大師），校勘律藏臨壇宗主前住持靈芝崇福寺傳律沙門仲立（負責校勘律藏的臨壇宗主，曾任靈芝崇福寺住持），校勘律藏臨壇宗主前住持靈芝崇福寺傳律沙門聞達（負責校勘律藏的臨壇宗主，曾任靈芝崇福寺住持），校勘律藏臨壇宗主前住持明慶大興國寺佛瑞大師梵祥（負責校勘律藏的臨壇宗主，曾任明慶大興國寺住持，法號佛瑞大師），校勘律藏峨嵋山國泰崇聖寺住持傳天臺宗教沙門師正（負責校勘律藏的峨嵋山國泰崇聖寺住持，專長為天臺宗），主席校勘經藏仙林慈恩普濟教寺講經論傳大乘戒廣智圓明大師德榮（負責校勘經藏的仙林慈恩普濟教寺僧人，專長為大乘戒，法號廣智圓明大師），校勘論藏崇恩演福教寺前住持傳天 現代漢語譯本：臺宗教沙門（負責校勘論藏的崇恩演福教寺前住持，專長為天臺宗）
【English Translation】 English version: Supervising Monks of the Tripitaka Bureau: Ru Gui (monk in charge of compiling the Tripitaka), Ru Tong (monk in charge of compiling the Tripitaka), Ru Zhen (monk in charge of compiling the Tripitaka); Supervising Monks of the Baiyun Sect Monastic Registry: Ming Ji (monk official of the Baiyun Sect, responsible for supervision), Ru Yi (monk official of the Baiyun Sect, responsible for supervision); Administrative Monk of the Baiyun Sect Monastic Registry: Ru Guan (monk official of the Baiyun Sect, responsible for affairs); Judge Monk of the Baiyun Sect: Ru Jing (monk official of the Baiyun Sect, responsible for judgments); Former Registrar of the Baiyun Sect and Abbot of Nanshan Da Puning Temple, Shramana Ru Xian (former monk official of the Baiyun Sect, currently the abbot of Nanshan Da Puning Temple); Former Registrar of the Baiyun Sect and Abbot of Nanshan Da Puning Temple, Shramana Ru Yi (former monk official of the Baiyun Sect, currently the abbot of Nanshan Da Puning Temple); Former Judge Monk of the Baiyun Sect: Chuo Si Ji (former monk official of the Baiyun Sect); Former Registrar of the Baiyun Sect and Shramana of Guotai Chongsheng Temple: Wen Cheng (former monk official of the Baiyun Sect, currently a monk of Guotai Chongsheng Temple); Reviewing the Sutra Collection, Shramana Chu Lin of Dayun Guangfu Temple (monk of Dayun Guangfu Temple responsible for reviewing the Sutra Collection); Proofreading the Sutra Collection, Shramana Huai Tan of Tianzhu Lingshan Temple (monk of Tianzhu Lingshan Temple responsible for proofreading the Sutra Collection); Proofreading the Sutra Collection, Shramana Fa Hang of Tianzhu Lingshan Temple (monk of Tianzhu Lingshan Temple responsible for proofreading the Sutra Collection); Proofreading the Sutra Collection, Shramana Wen Sheng of Hu Shou Xing Temple (monk of Hu Shou Xing Temple responsible for proofreading the Sutra Collection); Proofreading the Sutra Collection, Shramana Jing Fang of Fengkou Wan'an Temple (monk of Fengkou Wan'an Temple responsible for proofreading the Sutra Collection); Proofreading the Sutra Collection, Shramana Zu Xun of Tianzhu Lingshan Temple (monk of Tianzhu Lingshan Temple responsible for proofreading the Sutra Collection); Proofreading the Sutra Collection, Shramana Pu Run of Tianzhu Jiqing Temple (monk of Tianzhu Jiqing Temple responsible for proofreading the Sutra Collection); Proofreading the Sutra Collection, Shramana Hui Xin of Liuhe Pagoda Kaihua Temple, a lecturer on the Consciousness-only School of Mahayana (monk of Liuhe Pagoda Kaihua Temple responsible for proofreading the Sutra Collection, specializing in the Consciousness-only School of Mahayana); Proofreading the Treatise Collection, Abbot of Liuhe Pagoda Kaihua Temple and Shramana Miao Yong, a lecturer on the Ci'en School (abbot of Liuhe Pagoda Kaihua Temple responsible for proofreading the Treatise Collection, specializing in the Ci'en School); Proofreading the Treatise Collection, Former Abbot of Liuhe Pagoda Kaihua Temple and Shramana Zheng Yan, a lecturer on the Ci'en School (former abbot of Liuhe Pagoda Kaihua Temple responsible for proofreading the Treatise Collection, specializing in the Ci'en School); Proofreading the Treatise Collection, Former Abbot of Liuhe Pagoda Kaihua Temple, Mahayana Patron and Lecturer on the Ci'en School, Great Master Hui Wu, Zong Jing (former abbot of Liuhe Pagoda Kaihua Temple responsible for proofreading the Treatise Collection, specializing in the Ci'en School, with the Dharma name Great Master Hui Wu); Proofreading the Vinaya Collection, Former Abbot of Hu Ordination Platform Da Zhaoqing Temple, Great Master Hui, Zhong Bao (former abbot of Hu Ordination Platform Da Zhaoqing Temple responsible for proofreading the Vinaya Collection, with the Dharma name Great Master Hui); Proofreading the Vinaya Collection, Former Abbot of Lingzhi Chongfu Temple and Master of the Ordination Platform, Shramana Zhong Li (former abbot of Lingzhi Chongfu Temple responsible for proofreading the Vinaya Collection); Proofreading the Vinaya Collection, Former Abbot of Lingzhi Chongfu Temple and Master of the Ordination Platform, Shramana Wen Da (former abbot of Lingzhi Chongfu Temple responsible for proofreading the Vinaya Collection); Proofreading the Vinaya Collection, Former Abbot of Mingqing Da Xingguo Temple and Buddhist Auspicious Master, Fan Xiang (former abbot of Mingqing Da Xingguo Temple responsible for proofreading the Vinaya Collection, with the Dharma name Buddhist Auspicious Master); Proofreading the Vinaya Collection, Abbot of Emei Mountain Guotai Chongsheng Temple and Shramana Shi Zheng, a lecturer on the Tiantai School (abbot of Emei Mountain Guotai Chongsheng Temple responsible for proofreading the Vinaya Collection, specializing in the Tiantai School); Presiding over the Proofreading of the Sutra Collection, Shramana De Rong of Xianlin Ci'en Puji Temple, a lecturer on the Mahayana Precepts and Great Master of Wisdom and Enlightenment (monk of Xianlin Ci'en Puji Temple responsible for proofreading the Sutra Collection, specializing in the Mahayana Precepts, with the Dharma name Great Master of Wisdom and Enlightenment); Proofreading the Treatise Collection, Former Abbot of Chong'en Yanfu Temple and a lecturer on the Tian English version: tai School, Shramana (former abbot of Chong'en Yanfu Temple responsible for proofreading the Treatise Collection, specializing in the Tiantai School)
臺宗教祥應大師永清詳定校勘經藏報恩光寺禪寺住持沙門義傳同勸緣靈隱景德禪寺住持沙門凈伏同勸緣徑山興聖萬壽禪寺住持沙門妙高同勸緣上天竺靈感觀音教寺住持沙門思恭勸緣明慶大興國寺前住持佛慧大師聞思勸緣江淮諸路釋教都總統所提控顧勸緣江淮諸路釋教都總統所主事白勸緣江淮諸路釋教都總統所經歷郭勸緣宣授江淮諸路釋教都總攝弘教大師加瓦八勸緣宣授江淮諸路釋教都總攝扶宗弘教大師行吉祥都勸緣宣授江淮諸路釋教都總統永福大師璉真加都勸緣
宣授白雲宗僧錄南山大普寧寺住持傳三乘教十一世孫沙門如志謹識
時至元二十七年庚寅十月圓日頓首拜書
【現代漢語翻譯】 現代漢語譯本： 由臺宗教祥應大師永清詳細審定校勘的經藏，報恩光寺禪寺住持沙門義傳一同勸募，靈隱景德禪寺住持沙門凈伏一同勸募，逕山興聖萬壽禪寺住持沙門妙高一同勸募，上天竺靈感觀音教寺住持沙門思恭勸募，明慶大興國寺前住持佛慧大師聞思勸募，江淮諸路釋教都總統所提控顧勸募，江淮諸路釋教都總統所主事白勸募，江淮諸路釋教都總統所經歷郭勸募，宣授江淮諸路釋教都總攝弘教大師加瓦八勸募，宣授江淮諸路釋教都總攝扶宗弘教大師行吉祥都勸募，宣授江淮諸路釋教都總統永福大師璉真加都勸募。 宣授白雲宗僧錄南山大普寧寺住持，傳三乘教第十一世孫沙門如志恭敬地記錄。 時至元二十七年庚寅十月圓日，頓首拜書。
【English Translation】 English version: The scriptures, meticulously reviewed and collated by Master Yongqing of the Tiantai School, were jointly promoted by Shramana Yichuan, abbot of Bao'en Guangsi Chan Monastery; Shramana Jingfu, abbot of Lingyin Jingde Chan Monastery; Shramana Miaogao, abbot of Jingshan Xingsheng Wanshou Chan Monastery; Shramana Sigong, abbot of Shangtianzhu Linggan Guanyin Jiao Monastery; Master Fohui Wensi, former abbot of Mingqing Daxingguo Monastery; Gu, the controller of the Buddhist affairs of Jianghuai circuits; Bai, the director of the Buddhist affairs of Jianghuai circuits; Guo, the administrator of the Buddhist affairs of Jianghuai circuits; Jiawaba, the Grand Master of Hongjiao, the chief of Buddhist affairs of Jianghuai circuits; Xingjixiangdu, the Grand Master of Fuzong Hongjiao, the chief of Buddhist affairs of Jianghuai circuits; and Lianzhenjia, the Grand Master of Yongfu, the president of Buddhist affairs of Jianghuai circuits. Respectfully recorded by Shramana Ruzhi, the eleventh generation descendant of the Three Vehicles teaching, the registrar of the Baiyun School and abbot of Nanshan Da Puning Monastery. Written with bowed head on the full moon day of the tenth month, Gengyin year of the twenty-seventh year of the Zhiyuan era.