T10n0294_佛說羅摩伽經
大正藏第 10 冊 No. 0294 佛說羅摩伽經
No. 294 [Part of No. 278(34), 279(39), 293]
佛說羅摩伽經卷上
西秦沙門聖堅譯
如是我聞：
一時佛在舍衛國祇樹給孤獨園莊嚴重閣善勝講堂，與菩薩摩訶薩普賢菩薩、文殊師利菩薩等，其名曰：光明幢菩薩、須彌山幢菩薩、寶幢菩薩、無礙幢菩薩、花幢菩薩、凈幢菩薩、日光幢菩薩、靜正幢菩薩、離塵幢菩薩、世靜幢菩薩、地威德幢菩薩、寶威德菩薩、大威德菩薩、金剛智威德菩薩、凈威德菩薩、法日威德菩薩、功德山威德菩薩、智炎威德菩薩、普現勝威德菩薩、持地藏菩薩、虛空藏菩薩、蓮華藏菩薩、寶藏菩薩、日藏菩薩、功德凈藏菩薩、法印藏菩薩、世凈藏菩薩、不憍慢菩薩、蓮華勝藏菩薩、善凈眼菩薩、清凈眼菩薩、凈眼藏菩薩、無著眼菩薩、普集眼菩薩、善觀眼菩薩、優缽羅華眼菩薩、金剛眼菩薩、寶眼菩薩、虛空眼菩薩、善眼菩薩、普眼菩薩、天冠菩薩、法界炎智天冠菩薩、道場天冠菩薩、栴檀光天冠菩薩、佛藏天冠菩薩、山勇天冠菩薩、世凈天冠菩薩、威儀天冠菩薩、無能勝菩薩、諸佛師子座覆觀菩薩、普法界虛空光觀菩薩、梵勝髻菩薩、龍勝髻菩
【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anāthapiṇḍada-ārāma）莊嚴的善勝講堂中，與菩薩摩訶薩（bodhisattva-mahāsattva）普賢菩薩（Samantabhadra）、文殊師利菩薩（Mañjuśrī）等一同，他們的名字是：光明幢菩薩（Prakāśadhvaja）、須彌山幢菩薩（Sumerudhvaja）、寶幢菩薩（Ratnadhvaja）、無礙幢菩薩（Apratihatadhvaja）、花幢菩薩（Puṣpadhvaja）、凈幢菩薩（Śuddhadhvaja）、日光幢菩薩（Sūryadhvaja）、靜正幢菩薩（Śāntasamadhvaja）、離塵幢菩薩（Virajodhvaja）、世靜幢菩薩（Lokasamadhvaja）、地威德幢菩薩（Bhūtejasdhvaja）、寶威德菩薩（Ratnatejas）、大威德菩薩（Mahātejas）、金剛智威德菩薩（Vajrajñānatejas）、凈威德菩薩（Śuddhatejas）、法日威德菩薩（Dharmasūryatejas）、功德山威德菩薩（Guṇaparvatatejas）、智炎威德菩薩（Jñānajvalanatejas）、普現勝威德菩薩（Sarvaprādurbhūtatatejas）、持地藏菩薩（Kṣitigarbha）、虛空藏菩薩（Ākāśagarbha）、蓮華藏菩薩（Padmagarbha）、寶藏菩薩（Ratnagarbha）、日藏菩薩（Sūryagarbha）、功德凈藏菩薩（Guṇaśuddhagarbha）、法印藏菩薩（Dharmamudrāgarbha）、世凈藏菩薩（Lokaśuddhagarbha）、不憍慢菩薩（Anuddhatagarbha）、蓮華勝藏菩薩（Padmottaragarbha）、善凈眼菩薩（Suśuddhanetra）、清凈眼菩薩（Viśuddhanetra）、凈眼藏菩薩（Śuddhanetragarbha）、無著眼菩薩（Asaktanetra）、普集眼菩薩（Samantanetrasamuccaya）、善觀眼菩薩（Sudarśananetra）、優缽羅華眼菩薩（Utpalanetras）、金剛眼菩薩（Vajranetra）、寶眼菩薩（Ratnanetra）、虛空眼菩薩（Ākāśanetra）、善眼菩薩（Sunetra）、普眼菩薩（Samanetanetra）、天冠菩薩（Devamukuṭa）、法界炎智天冠菩薩（Dharmadhātujñānajvalanamukuṭa）、道場天冠菩薩（Bodhimandamukuṭa）、栴檀光天冠菩薩（Candanakīrtimukuṭa）、佛藏天冠菩薩（Buddhadhātumukuṭa）、山勇天冠菩薩（Girivīramukuṭa）、世凈天冠菩薩（Lokaśuddhamukuṭa）、威儀天冠菩薩（Īryāpathamukuṭa）、無能勝菩薩（Ajitamukuṭa）、諸佛師子座覆觀菩薩（Sarvabuddhasimhāsanacchādanāvalokita）、普法界虛空光觀菩薩（Sarvadharma-dhātuvyomaprakāśāvalokita）、梵勝髻菩薩（Brahmottamaśikhara）、龍勝髻菩薩（Nāgottamaśikhara）等。 現代漢語譯本 佛說羅摩伽經卷上 西秦沙門聖堅譯
【English Translation】 English version Thus have I heard: At one time, the Buddha was in the Jetavana Anāthapiṇḍada-ārāma in Śrāvastī, in the majestic and excellent lecture hall, together with bodhisattva-mahāsattvas such as Samantabhadra and Mañjuśrī. Their names were: Prakāśadhvaja (Banner of Light) Bodhisattva, Sumerudhvaja (Banner of Mount Sumeru) Bodhisattva, Ratnadhvaja (Banner of Jewel) Bodhisattva, Apratihatadhvaja (Unobstructed Banner) Bodhisattva, Puṣpadhvaja (Banner of Flower) Bodhisattva, Śuddhadhvaja (Banner of Purity) Bodhisattva, Sūryadhvaja (Banner of Sun) Bodhisattva, Śāntasamadhvaja (Banner of Tranquil Samadhi) Bodhisattva, Virajodhvaja (Banner of Freedom from Dust) Bodhisattva, Lokasamadhvaja (Banner of Worldly Tranquility) Bodhisattva, Bhūtejasdhvaja (Banner of Earthly Power) Bodhisattva, Ratnatejas (Jewel Power) Bodhisattva, Mahātejas (Great Power) Bodhisattva, Vajrajñānatejas (Diamond Wisdom Power) Bodhisattva, Śuddhatejas (Pure Power) Bodhisattva, Dharmasūryatejas (Dharma Sun Power) Bodhisattva, Guṇaparvatatejas (Merit Mountain Power) Bodhisattva, Jñānajvalanatejas (Wisdom Flame Power) Bodhisattva, Sarvaprādurbhūtatatejas (Power of Manifesting Everywhere) Bodhisattva, Kṣitigarbha (Earth Treasury) Bodhisattva, Ākāśagarbha (Space Treasury) Bodhisattva, Padmagarbha (Lotus Treasury) Bodhisattva, Ratnagarbha (Jewel Treasury) Bodhisattva, Sūryagarbha (Sun Treasury) Bodhisattva, Guṇaśuddhagarbha (Merit Pure Treasury) Bodhisattva, Dharmamudrāgarbha (Dharma Seal Treasury) Bodhisattva, Lokaśuddhagarbha (World Pure Treasury) Bodhisattva, Anuddhatagarbha (Non-Arrogant Treasury) Bodhisattva, Padmottaragarbha (Supreme Lotus Treasury) Bodhisattva, Suśuddhanetra (Very Pure Eye) Bodhisattva, Viśuddhanetra (Completely Pure Eye) Bodhisattva, Śuddhanetragarbha (Pure Eye Treasury) Bodhisattva, Asaktanetra (Unattached Eye) Bodhisattva, Samantanetrasamuccaya (Eye of Universal Gathering) Bodhisattva, Sudarśananetra (Eye of Good Vision) Bodhisattva, Utpalanetras (Eye of Utpala Flower) Bodhisattva, Vajranetra (Diamond Eye) Bodhisattva, Ratnanetra (Jewel Eye) Bodhisattva, Ākāśanetra (Space Eye) Bodhisattva, Sunetra (Good Eye) Bodhisattva, Samanetanetra (Universal Eye) Bodhisattva, Devamukuṭa (Heavenly Crown) Bodhisattva, Dharmadhātujñānajvalanamukuṭa (Crown of Wisdom Flame of the Dharma Realm) Bodhisattva, Bodhimandamukuṭa (Crown of the Bodhi Ground) Bodhisattva, Candanakīrtimukuṭa (Crown of Sandalwood Light) Bodhisattva, Buddhadhātumukuṭa (Crown of the Buddha Treasury) Bodhisattva, Girivīramukuṭa (Crown of Mountain Hero) Bodhisattva, Lokaśuddhamukuṭa (Crown of Worldly Purity) Bodhisattva, Īryāpathamukuṭa (Crown of Dignified Conduct) Bodhisattva, Ajitamukuṭa (Unconquerable Crown) Bodhisattva, Sarvabuddhasimhāsanacchādanāvalokita (Bodhisattva Who Observes the Covering of All Buddhas' Lion Thrones), Sarvadharma-dhātuvyomaprakāśāvalokita (Bodhisattva Who Observes the Light of the Entire Dharma Realm and Space), Brahmottamaśikhara (Supreme Brahma Crest) Bodhisattva, Nāgottamaśikhara (Supreme Dragon Crest) Bodhisattva, and others. English version The Sutra of Rāmagā Spoken by the Buddha, Volume 1 Translated by the Śramaṇa Saṅghavarma of Western Qin
薩、佛變化炎髻菩薩、一切愿海摩尼髻菩薩、如來圓光珠髻菩薩、虛空掌珠報髻菩薩、如來遊戲珠王網髻菩薩、如來法輪香髻菩薩、一切三世香髻菩薩、大光菩薩、離垢光菩薩、寶光菩薩、離塵光菩薩、炎光菩薩、法光菩薩、寂光菩薩、日光菩薩、遊戲光菩薩、天光菩薩、功德相光菩薩、智相炎菩薩、法相炎菩薩、神通炎相菩薩、光炎相菩薩、華相炎菩薩、珠相炎菩薩、菩提炎相菩薩、梵相炎菩薩、普光炎相菩薩、梵音菩薩、海音菩薩、辯才音菩薩、世王音菩薩、山相擊音菩薩、一切法界普音菩薩、一切法海雷音菩薩、調伏魔界音菩薩、大悲云雷音菩薩、一切世間寂音菩薩、法勇慧菩薩、智勇菩薩、功德須彌勇菩薩、功德牙勇菩薩、稱勇菩薩、普炎勇菩薩、大慈勇菩薩、智海勇菩薩、如來種性勇菩薩、光勝菩薩、妙勝菩薩、勇勝菩薩、世凈勝菩薩、法勝菩薩、月勝菩薩、虛空勝菩薩、寶勝菩薩、星勝菩薩、智勝菩薩、樹王印勝菩薩、法王印菩薩、世王印菩薩、梵王印菩薩、山王印菩薩、珠王印菩薩、龍王印菩薩、寂王印菩薩、不動王印菩薩、仙人賢力王印菩薩、勝王印菩薩、寂香菩薩、無極香菩薩、地香音菩薩、海雷香音菩薩、法艷香音菩薩、虛空香音菩薩、眾生功德香音菩薩、眾生善根香音菩薩、魔界香音菩薩、智
山光菩薩、虛空意菩薩、凈意菩薩、無著意菩薩、覺悟意菩薩、三世炎意菩薩、光意菩薩、普明意菩薩、法界炎意菩薩，如是等菩薩摩訶薩，五百人俱。行同普賢，悉皆具足無著境界，普現十方無量佛土，身量無極，遍諸佛前；又修無礙凈眼境所，心無休息，普集一切諸佛功德，決定明瞭于菩提道，普集無量光明，深入一切法智海，常行無著無所受，心得大慧，身滿足無量無數劫，四辯無窮盡，智慧如虛空，無依無所著，隨眾生所樂，如意現色身，凈眼無垢障，如日處空中，於一切法界，光明悉充滿。復有五百聲聞，久已通達四諦，明瞭本際，深入法性離生死海，隨順如來聖弟子眾，于諸有結心得解脫，于佛法海無有疑惑。復與無數諸天王俱，又于先佛植眾德本，普為眾生作不請之友，又受心戒具諸功德，普勝天人而無高心，不捨煩惱皆已盡，心智解脫如虛空，于佛法中無有疑，深入諸佛智慧海，隨順如來諸聖威儀，承佛教誡成就眾生，護佛法種使不斷絕，緣此善根常生佛家，深樂種智真實法門。
爾時諸菩薩、聲聞大眾、諸天魔梵及諸神仙，各與眷屬，恭敬圍繞，咸作是念：「念如來行、唸佛境界、唸佛自在神通變化、念如來持、念如來力、念如來無畏、念如來住、念如來三昧、念于如來勝妙功德、念如來身
【現代漢語翻譯】 現代漢語譯本：山光菩薩（Shanguang Pusa）、虛空意菩薩（Xukongyi Pusa）、凈意菩薩（Jingyi Pusa）、無著意菩薩（Wuzhuyi Pusa）、覺悟意菩薩（Juewuyi Pusa）、三世炎意菩薩（Sanshiyan Pusa）、光意菩薩（Guangyi Pusa）、普明意菩薩（Pumingyi Pusa）、法界炎意菩薩（Fajieyan Pusa），像這樣的菩薩摩訶薩，共有五百位。他們的修行如同普賢菩薩（Puxian Pusa），都具備無著的境界，普遍顯現在十方無量的佛土中，身量無邊無際，遍佈在諸佛面前；又修習無礙清凈的眼界，心無停歇，普遍聚集一切諸佛的功德，對菩提道有明確的認識，普遍聚集無量的光明，深入一切法智之海，常行無著無所執，心得大智慧，身形滿足無量無數劫，四辯才無窮無盡，智慧如同虛空，無所依賴無所執著，隨順眾生所喜好，如意顯現色身，清凈的眼界沒有垢染障礙，如同太陽在空中，在一切法界中，光明都充滿。還有五百位聲聞，他們早已通達四諦（sidi），明瞭本際，深入法性，脫離生死之海，隨順如來的聖弟子眾，對於各種煩惱結縛心得解脫，對於佛法之海沒有疑惑。又與無數諸天王在一起，他們也在過去的佛前種下各種德本，普遍為眾生做不請之友，又受持心戒，具備各種功德，普遍勝過天人而沒有高傲之心，不捨棄煩惱，煩惱都已斷盡，心智解脫如同虛空，對於佛法沒有疑惑，深入諸佛的智慧之海，隨順如來的各種聖威儀，承佛教誨成就眾生，護持佛法種子使之不斷絕，憑藉這種善根常生於佛家，深深喜愛種智的真實法門。 當時，諸菩薩、聲聞大眾、諸天魔梵以及諸神仙，各自與眷屬，恭敬圍繞，都這樣想：『思念如來的修行、思念佛的境界、思念佛的自在神通變化、思念如來的持戒、思念如來的力量、思念如來的無畏、思念如來的安住、思念如來的三昧（sanmei）、思念如來殊勝的功德、思念如來的身形。』
【English Translation】 English version: Shanguang Bodhisattva (Mountain Light Bodhisattva), Xukongyi Bodhisattva (Void Intent Bodhisattva), Jingyi Bodhisattva (Pure Intent Bodhisattva), Wuzhuyi Bodhisattva (Non-Attachment Intent Bodhisattva), Juewuyi Bodhisattva (Enlightened Intent Bodhisattva), Sanshiyan Bodhisattva (Three Worlds Flame Intent Bodhisattva), Guangyi Bodhisattva (Light Intent Bodhisattva), Pumingyi Bodhisattva (Universal Brightness Intent Bodhisattva), Fajieyan Bodhisattva (Dharma Realm Flame Intent Bodhisattva), these Bodhisattva-Mahasattvas, five hundred in total. Their practice is like that of Samantabhadra Bodhisattva (Puxian Pusa), all possessing the state of non-attachment, universally manifesting in the immeasurable Buddha lands of the ten directions, their body size is boundless, pervading before all Buddhas; they also cultivate the unobstructed pure eye realm, their minds without rest, universally gathering all the merits of all Buddhas, having a clear understanding of the Bodhi path, universally gathering immeasurable light, deeply entering the ocean of all Dharma wisdom, constantly practicing non-attachment and non-grasping, their minds attaining great wisdom, their bodies fulfilling immeasurable countless kalpas, their four kinds of eloquence are endless, their wisdom is like the void, without reliance and without attachment, following the preferences of sentient beings, manifesting forms at will, their pure eyes without defilement or obstruction, like the sun in the sky, in all Dharma realms, their light is completely filled. There were also five hundred Shravakas, who had long understood the Four Noble Truths (sidi), understood the fundamental reality, deeply entered the nature of Dharma, liberated from the sea of birth and death, following the holy disciples of the Tathagata, their minds liberated from all kinds of afflictions, without doubt in the ocean of Buddha Dharma. They were also with countless Deva Kings, who had also planted roots of virtue before past Buddhas, universally acting as uninvited friends for sentient beings, also upholding the precepts of the mind, possessing all kinds of merits, universally surpassing Devas and humans without arrogance, not abandoning afflictions, all afflictions have been extinguished, their minds and wisdom liberated like the void, without doubt in the Buddha Dharma, deeply entering the ocean of wisdom of all Buddhas, following the holy conduct of the Tathagata, receiving the Buddha's teachings to accomplish sentient beings, protecting the seeds of Buddha Dharma so that they are not cut off, relying on this good root, they are always born in the Buddha's family, deeply enjoying the true Dharma of the wisdom of all kinds. At that time, the Bodhisattvas, the Shravaka assembly, the Devas, Mara, Brahma, and the Immortals, each with their retinues, respectfully surrounded, all thought: 'Thinking of the Tathagata's practice, thinking of the Buddha's realm, thinking of the Buddha's unhindered supernatural powers, thinking of the Tathagata's upholding of precepts, thinking of the Tathagata's power, thinking of the Tathagata's fearlessness, thinking of the Tathagata's abiding, thinking of the Tathagata's Samadhi (sanmei), thinking of the Tathagata's supreme merits, thinking of the Tathagata's form.'
、念如來智無有崖底，一切天人不能測量，無能分別、無能開現、無能知見、無能宣明，亦無有能如實解說；除佛持力、佛自在力、佛智慧力、佛辯才力、佛威神力、佛三昧力、佛神通力、佛本願力、過去善根力、親近善知識力、清凈信心力、住方便力、樂求清凈勝妙善根力、正直菩提深心力、一切智願力。是故世尊！知識眾生種種欲、種種信、種種解，而心無二，以無著聲，覺寤一切知道者、說道者，善說諸地種種行、種種根、種種人、種種信、種種解、種種思，及知一切智人境界，各各思惟如來功德，咸愿宣說，如來昔為菩薩時，行愿善業、先所修習、一切智愿勝波羅蜜，示現菩薩諸地神通、莊嚴方便眾妙音響、莊嚴菩薩行、出生滿足海莊嚴菩薩菩提門，示現菩薩自在道、出生菩薩莊嚴海、莊嚴如來遊戲神通、莊嚴如來自在法輪、莊嚴如來剎海、莊嚴如來普現十方調伏眾生，而不現身心，住諸如來正法之城，超勝功德，普廣示現一切諸道如來法王，為一切眾生示現諸趣，明凈普照神通自在力，如來為一切眾生最上福田，如來為一切眾生，說功德噠嚫三輪，化度一切群生，唯愿如來，悲愍一切，具足顯現。」
爾時世尊，知諸菩薩心之所念，以大悲身、大悲門、大悲心、大悲本願力，隨順大悲，廣大如法性、
【現代漢語翻譯】 現代漢語譯本：如來的智慧深不可測，沒有邊際，一切天人和眾生都無法衡量，無法分辨，無法顯現，無法知曉，無法宣說，也沒有人能夠如實解說；除非依靠佛的持力、佛的自在力、佛的智慧力、佛的辯才力、佛的威神力、佛的三昧力、佛的神通力、佛的本願力、過去善根力、親近善知識力、清凈信心力、安住方便力、樂於追求清凈殊勝善根力、正直菩提深心力、一切智願力。因此，世尊！您瞭解眾生種種慾望、種種信仰、種種理解，而您的心沒有分別，以無執著的聲音，覺醒一切知道者、說道者，善於解說諸地種種修行、種種根基、種種人、種種信仰、種種理解、種種思考，以及瞭解一切智者的境界，各自思惟如來的功德，都希望宣說。如來過去作為菩薩時，所行的願力善業、先前所修習的一切智愿殊勝波羅蜜（到達彼岸的修行方法），示現菩薩諸地的神通、莊嚴方便的種種美妙音聲、莊嚴菩薩的修行、出生圓滿的海洋般莊嚴的菩薩菩提門（覺悟之門），示現菩薩自在的道路、出生菩薩莊嚴的海洋、莊嚴如來遊戲神通、莊嚴如來自在的法輪（佛法教義）、莊嚴如來的剎海（佛土世界）、莊嚴如來普遍顯現十方調伏眾生，而不顯現身心，安住于諸如來正法的城池，超越殊勝的功德，普遍廣大地示現一切諸道如來法王（佛陀），為一切眾生示現諸趣（六道輪迴），明凈普照神通自在力，如來為一切眾生最上的福田，如來為一切眾生，宣說功德、佈施、三輪（施者、受者、施物）清凈，化度一切眾生，唯愿如來，慈悲憐憫一切，具足顯現。 那時，世尊知道諸位菩薩心中所想，以大悲的身、大悲的門、大悲的心、大悲的本願力，隨順大悲，廣大如法性（真如本性）,
【English Translation】 English version: The wisdom of the Tathagata is immeasurable and without limit, beyond the comprehension of all gods and humans. It cannot be discerned, revealed, known, declared, nor can anyone truly explain it, except through the power of the Buddha's upholding, the Buddha's self-mastery, the Buddha's wisdom, the Buddha's eloquence, the Buddha's majestic power, the Buddha's samadhi power, the Buddha's supernatural power, the Buddha's fundamental vows, the power of past good roots, the power of associating with good teachers, the power of pure faith, the power of abiding in skillful means, the power of delighting in seeking pure and sublime good roots, the power of upright Bodhi profound mind, and the power of all-knowing vows. Therefore, O World Honored One! You understand the various desires, various beliefs, and various understandings of sentient beings, yet your mind is without duality. With a voice free from attachment, you awaken all those who know and speak, skillfully explaining the various practices of the stages, the various roots, the various people, the various beliefs, the various understandings, the various thoughts, and understanding the realm of all-knowing ones. Each one contemplates the merits of the Tathagata, all wishing to proclaim them. When the Tathagata was a Bodhisattva, the vows and virtuous deeds he practiced, the supreme Paramita (perfection) of all-knowing vows he previously cultivated, manifested the supernatural powers of the Bodhisattva stages, the various wonderful sounds of adorned skillful means, adorned the Bodhisattva's practices, gave rise to the ocean-like adorned Bodhisattva's Bodhi gate (gate of enlightenment), manifested the Bodhisattva's path of self-mastery, gave rise to the ocean of Bodhisattva's adornments, adorned the Tathagata's playful supernatural powers, adorned the Tathagata's self-mastery Dharma wheel (teachings), adorned the Tathagata's Buddha-field ocean (Buddha-lands), adorned the Tathagata's universal manifestation in the ten directions to tame sentient beings, without manifesting body or mind, abiding in the city of the Tathagata's true Dharma, surpassing meritorious virtues, universally and extensively manifesting all the Dharma Kings (Buddhas) of the various paths, manifesting the various realms (six realms of existence) for all sentient beings, with clear and illuminating supernatural power of self-mastery. The Tathagata is the supreme field of merit for all sentient beings. The Tathagata, for all sentient beings, speaks of merit, giving, and the purity of the three wheels (giver, receiver, and gift), transforming and liberating all living beings. May the Tathagata, with compassion for all, fully manifest. At that time, the World Honored One, knowing the thoughts in the minds of the Bodhisattvas, with the body of great compassion, the gate of great compassion, the mind of great compassion, and the power of the fundamental vows of great compassion, in accordance with great compassion, vast as the Dharma nature (true nature of reality),
究竟如虛空，入師子王奮迅三昧，為令一切眾生，樂清凈法。入三昧已，時祇陀林重閣講堂，忽然光麗廣博嚴凈，梵天金剛，莊嚴其地，珍奇間錯，眾寶嚴飾，雨如意珠及諸名華。時彼林中，表裡映徹，有琉璃樹，枝條華果皆眾寶成，雜色光明迴旋其間，樂見珠王以為羅網，閻浮檀金及眾挍飾間無空缺，彌覆其上。又以名珍莊嚴樓閣，普光摩尼為明珠柱，修直光色照徹園林，金戶珠簾，寶鈿欄楯，四出隥道，眾寶所成，摩尼寶王化珍妙華，于其鬘端放真珠光，列植階檐，羅蔭軒陛，幢幡繒蓋滿虛空界。于窗牖前寶樹化生，猶娑羅林自然行列，果如寶鈴發眾妙音；于樹根下出琉璃水，香凈柔軟流遍祇洹。佛神力故、本願力故，十方世界，微塵數不可思議阿僧祇清凈佛剎，無量無數諸供養具，皆悉普現於祇陀林。復有功德香河，回沿凈國，無量寶華隨流化生，不可窮盡，華水有聲，皆說菩薩報應之行。華樹敷榮，出香云蓋，諸香蓋中，有不可思議諸樓閣云，有阿僧祇不可思議華鬘瓔珞，皆悉垂下阿僧祇寶摩尼珠王，自然涌出柔軟衣服及諸寶幢，香菸幡蓋皆悉充滿。復有無數諸寶華云旋轉空中，一切幢幡及諸華蓋、眾寶鈴幢，出妙音聲，演說一切諸佛名號，顯現清凈法輪之相。復有師子如意珠王，以音聲海，普演諸佛本願海
【現代漢語翻譯】 現代漢語譯本：
就像虛空一樣無所不在，進入師子王奮迅三昧（一種禪定狀態），是爲了讓一切眾生都喜歡清凈的佛法。進入三昧后，當時的祇陀林（佛陀在世時常住的精舍）重閣講堂，忽然變得光彩奪目、廣闊莊嚴，梵天（色界天的最高神）和金剛（佛教護法神）裝飾著這片土地，珍奇的寶物交錯排列，各種寶物裝飾著，像如意珠和各種名貴的花朵一樣紛紛落下。那時，林中內外通透明亮，有琉璃樹，樹枝、花朵、果實都是由各種寶物構成，各種顏色的光芒在其中迴旋，用樂見珠王（一種珍貴的寶珠）作為羅網，閻浮檀金（一種金）和各種裝飾品之間沒有空隙，覆蓋在上面。又用名貴的珍寶裝飾樓閣，用普光摩尼（一種寶珠）作為明珠柱，筆直的光芒照亮整個園林，金色的門和珠簾，寶鈿欄桿，四面都有臺階，都是用各種寶物製成，摩尼寶王（一種寶珠）化成珍貴美妙的花朵，在花環的末端放出珍珠般的光芒，排列在臺階和屋檐下，遮蔽著走廊和臺階，幢幡和絲綢傘蓋充滿了虛空。在窗戶前，寶樹自然生長，就像娑羅樹林一樣自然排列，果實像寶鈴一樣發出各種美妙的聲音；在樹根下流出琉璃水，香氣清凈柔軟，流遍整個祇洹。由於佛的神力，以及本願的力量，十方世界，微塵數般不可思議的阿僧祇（佛教數字單位）清凈佛剎，無數的供養品，都全部顯現在祇陀林。還有功德香河，環繞著清凈的國土，無數的寶花隨著水流而生，無窮無盡，花水發出聲音，都在講述菩薩的報應之行。花樹繁茂，散發出香云蓋，在各種香云蓋中，有不可思議的樓閣云，有阿僧祇不可思議的花鬘瓔珞，都垂下阿僧祇寶摩尼珠王，自然涌出柔軟的衣服和各種寶幢，香菸幡蓋都充滿其中。還有無數的寶花云在空中旋轉，一切幢幡和各種花蓋、寶鈴幢，發出美妙的聲音，演說一切諸佛的名號，顯現清凈法輪的景象。還有師子如意珠王，用音聲海，普遍演說諸佛的本願海。 English version:
Just like the void, entering the Lion King's Swift Samadhi (a state of meditation), it is to make all sentient beings delight in the pure Dharma. Having entered Samadhi, at that time, the double-storied lecture hall of Jetavana Grove (a monastery where the Buddha often stayed during his lifetime) suddenly became radiant, vast, and solemn. Brahma (the highest god of the Form Realm) and Vajra (Buddhist guardian deities) adorned the land. Rare treasures were interspersed, and various jewels decorated it, raining down like wish-fulfilling jewels and various famous flowers. At that time, the inside and outside of the grove were transparent and bright. There were lapis lazuli trees, whose branches, flowers, and fruits were all made of various treasures. Lights of various colors revolved within them. The Jewel King of Joyful Sight (a precious jewel) was used as a net. Jambudvipa gold (a type of gold) and various ornaments were without gaps, covering the top. Furthermore, the pavilions were adorned with precious treasures. The Universal Light Mani (a type of jewel) was used as a bright pearl pillar, its straight light illuminating the entire garden. Golden doors and pearl curtains, jeweled railings, and stairways on all four sides were all made of various treasures. The Mani Jewel King (a type of jewel) transformed into precious and wonderful flowers, emitting pearl-like light at the ends of the garlands, arranged along the steps and eaves, shading the corridors and steps. Banners and silk canopies filled the void. In front of the windows, precious trees grew naturally, arranged like a natural Sal tree grove. The fruits emitted various wonderful sounds like precious bells. Under the roots of the trees, lapis lazuli water flowed out, fragrant, pure, and soft, flowing throughout Jetavana. Due to the Buddha's divine power and the power of his original vows, in the ten directions, countless inconceivable Asamkhyas (a Buddhist unit of number) of pure Buddha lands, countless offerings all appeared in Jetavana. There was also a river of meritorious fragrance, flowing around the pure land, with countless precious flowers arising along the flow, inexhaustible. The flower water made sounds, all speaking of the Bodhisattva's karmic actions. The flowering trees flourished, emitting fragrant cloud canopies. Within the various fragrant cloud canopies, there were inconceivable cloud pavilions, and Asamkhyas of inconceivable flower garlands and necklaces, all hanging down Asamkhyas of precious Mani Jewel Kings, naturally emerging soft clothing and various precious banners. Fragrant smoke banners and canopies all filled the space. Furthermore, countless clouds of precious flowers rotated in the air. All banners and various flower canopies, and jeweled bell banners, emitted wonderful sounds, proclaiming the names of all Buddhas, manifesting the appearance of the pure Dharma wheel. There was also the Lion Wish-Fulfilling Jewel King, using the ocean of sound, universally proclaiming the ocean of the original vows of all Buddhas.
【English Translation】 Just like the void, entering the Lion King's Swift Samadhi, it is to make all sentient beings delight in the pure Dharma. Having entered Samadhi, at that time, the double-storied lecture hall of Jetavana Grove suddenly became radiant, vast, and solemn. Brahma and Vajra adorned the land. Rare treasures were interspersed, and various jewels decorated it, raining down like wish-fulfilling jewels and various famous flowers. At that time, the inside and outside of the grove were transparent and bright. There were lapis lazuli trees, whose branches, flowers, and fruits were all made of various treasures. Lights of various colors revolved within them. The Jewel King of Joyful Sight was used as a net. Jambudvipa gold and various ornaments were without gaps, covering the top. Furthermore, the pavilions were adorned with precious treasures. The Universal Light Mani was used as a bright pearl pillar, its straight light illuminating the entire garden. Golden doors and pearl curtains, jeweled railings, and stairways on all four sides were all made of various treasures. The Mani Jewel King transformed into precious and wonderful flowers, emitting pearl-like light at the ends of the garlands, arranged along the steps and eaves, shading the corridors and steps. Banners and silk canopies filled the void. In front of the windows, precious trees grew naturally, arranged like a natural Sal tree grove. The fruits emitted various wonderful sounds like precious bells. Under the roots of the trees, lapis lazuli water flowed out, fragrant, pure, and soft, flowing throughout Jetavana. Due to the Buddha's divine power and the power of his original vows, in the ten directions, countless inconceivable Asamkhyas of pure Buddha lands, countless offerings all appeared in Jetavana. There was also a river of meritorious fragrance, flowing around the pure land, with countless precious flowers arising along the flow, inexhaustible. The flower water made sounds, all speaking of the Bodhisattva's karmic actions. The flowering trees flourished, emitting fragrant cloud canopies. Within the various fragrant cloud canopies, there were inconceivable cloud pavilions, and Asamkhyas of inconceivable flower garlands and necklaces, all hanging down Asamkhyas of precious Mani Jewel Kings, naturally emerging soft clothing and various precious banners. Fragrant smoke banners and canopies all filled the space. Furthermore, countless clouds of precious flowers rotated in the air. All banners and various flower canopies, and jeweled bell banners, emitted wonderful sounds, proclaiming the names of all Buddhas, manifesting the appearance of the pure Dharma wheel. There was also the Lion Wish-Fulfilling Jewel King, using the ocean of sound, universally proclaiming the ocean of the original vows of all Buddhas.
門，一切法界寶王摩尼法相光明，以為莊嚴。時祇陀林上虛空之中，有不可思議阿僧祇等諸香樹云，如是種種諸供養具，及諸佛剎諸莊嚴事，無量無邊不可具說。
爾時善財童子，從東方界求善知識，漸漸遊行至南方界，轉至西方，遙見善勝長者在窟頭摩城，發意欲向漸涉道路，思惟正受繫念在前，無分散意住正定聚，雖在道路愛樂正法，無悔恨心不退境界，勇猛精進不畏險路，念善知識修正覺道，為得安隱道故身心無盡，在於中道作如是念：「我當云何得勝境界？我今云何當速詣善知識，問菩薩道修菩薩行，于善知識作佛道因緣，得諸波羅蜜，普攝一切，離諸障礙，入無著法界，普為一切眾生，斷眾惡道業，為除我人眾生壽命之心，滅除一切煩惱諸塵，破滅一切諸見羅網，成就善箭，以慈悲弓，射護法處，成就因果。何以故？若得值見善知識者，必得成就諸善功德。善知識者，能為一切智作大根本，身心正受，顏色不變，求善知識，威儀庠序，無卒暴相。」漸漸往至窟頭摩城，見善勝長者在於彼城重閣講堂，即前詣已，如人游海水中不見邊際，百千萬億諸大長者，以為圍繞，皆悉歡喜，在於善勝長者左右，各欲樂聞種種諸法，如海導師，為諸商人說海寶處，善勝長者，善能分別佛法海寶，為一切眾，說無所著
【現代漢語翻譯】 現代漢語譯本：門，以一切法界寶王摩尼（如意寶珠）的法相光明作為莊嚴。當時，在祇陀林（佛陀常住的精舍）上方的虛空中，有不可思議、數量如阿僧祇（極大的數字）般的各種香樹云，以及種種供養器具，還有諸佛剎土的各種莊嚴景象，無量無邊，難以盡述。 那時，善財童子從東方世界尋求善知識，逐漸到達南方世界，又轉到西方。他遠遠地看見善勝長者在窟頭摩城，心中生起前往的念頭，便開始踏上旅途。他思惟正受，將心念專注於前方，沒有絲毫散亂，安住在正定之中。雖然身處道路，卻愛樂正法，沒有絲毫悔恨之心，不退轉于修行境界。他勇猛精進，不畏懼險阻，心中想著善知識，修習正覺之道。爲了獲得安穩的道路，他身心無盡地付出。在旅途中，他這樣思索：『我應當如何才能獲得殊勝的境界？我應當如何才能快速到達善知識那裡，請教菩薩之道，修習菩薩之行？我要以善知識作為佛道因緣，獲得諸波羅蜜（到達彼岸的方法），普遍攝受一切眾生，遠離一切障礙，進入無著法界，普遍為一切眾生斷除惡道業，消除我、人、眾生、壽命的執著，滅除一切煩惱塵垢，破除一切邪見羅網，成就善箭，以慈悲為弓，射向護法之處，成就因果。』為什麼呢？如果能夠值遇善知識，必定能夠成就各種善功德。善知識能夠作為一切智慧的根本，身心安住正受，容顏不變，求見善知識時，威儀莊重有序，沒有絲毫急躁之相。」 他漸漸來到窟頭摩城，看見善勝長者在那座城市的重閣講堂中。他立即上前拜見，如同一個人在海水中游蕩，看不到邊際。有成百上千萬的大長者圍繞著善勝長者，都非常歡喜，在善勝長者的左右，各自渴望聽聞各種佛法，如同海上的嚮導，為商人們講述海中寶藏的所在。善勝長者善於分辨佛法海中的珍寶，為大眾宣說無所執著的道理。
【English Translation】 English version: The doors were adorned with the light of the Dharma-form of the Mani (wish-fulfilling jewel) King of all Dharma realms. At that time, in the sky above the Jeta Grove (a monastery where the Buddha often stayed), there were clouds of countless, inconceivable Asamkhya (an extremely large number) fragrant trees, as well as various offerings and the adornments of various Buddha lands, which were immeasurable and beyond description. At that time, Sudhana (a seeker of enlightenment) was seeking good teachers from the eastern world, gradually reaching the southern world, and then turning to the west. He saw from afar the Elder Sudatta in the city of Kutagara, and the thought of going there arose in his mind. He began his journey, contemplating the right reception, focusing his mind on the path ahead, without any distraction, dwelling in right concentration. Although he was on the road, he loved the righteous Dharma, without any regret, not retreating from his practice. He was courageous and diligent, not fearing the dangers of the road, thinking of the good teachers, and practicing the path of right enlightenment. To obtain a peaceful path, he exerted himself tirelessly. On the way, he thought: 'How should I obtain the supreme state? How should I quickly reach the good teachers, ask about the Bodhisattva path, and practice the Bodhisattva conduct? I will take the good teachers as the cause for the Buddha path, obtain the Paramitas (perfections), universally embrace all beings, be free from all obstacles, enter the unattached Dharma realm, universally for all beings, cut off the evil paths, eliminate the attachment to self, others, beings, and life, extinguish all afflictions and defilements, break all nets of wrong views, accomplish the good arrow, with compassion as the bow, shoot towards the place of Dharma protection, and accomplish cause and effect.' Why? If one can meet a good teacher, one will surely accomplish all good merits. A good teacher can be the great root of all wisdom, with body and mind dwelling in right reception, with unchanging countenance. When seeking a good teacher, one's demeanor should be dignified and orderly, without any sign of haste.」 He gradually arrived at the city of Kutagara and saw the Elder Sudatta in the lecture hall of the city's multi-storied pavilion. He immediately went forward to pay his respects, like a person swimming in the ocean, unable to see the shore. Hundreds of millions of great elders surrounded the Elder Sudatta, all very happy, on the left and right of the Elder Sudatta, each eager to hear various teachings, like a guide at sea, telling merchants about the treasures of the sea. The Elder Sudatta was skilled in distinguishing the treasures of the Dharma sea, and spoke to the assembly about the principle of non-attachment.
無所分別。
爾時善財童子，頭面敬禮，白言大聖：「我已久發阿耨多羅三藐三菩提心，但不知云何行菩薩道、修菩薩行？」善勝長者告善財言：「善哉，善哉！善男子！汝已能發菩提之心，善能問于大智慧寶，為得如是甚深法義，為斷一切疑惑、苦惱種子。汝今問我，為到一切智岸，以不破壞心正向大乘，令離一切聲聞、辟支佛地怖畏，正趣佛道，修諸三昧寂靜法門，善修一切諸菩薩行，愿遊戲神通轉不退輪，凈諸業道，速疾迴向一切智心，于菩薩行如實修行，為菩薩道故來問我。行此行者，普見十方，無有障礙，善知一切智海對治門，莊嚴一切菩薩行故來問我。善男子！我在此海岸屈頭摩城重閣講堂，晝夜常說大慈大悲菩薩凈行法門。善男子！我於此閻浮提，見諸貧苦眾生，必欲饒益，然後為說甚深空義。隨彼所愿，令得滿足，或以飲食而攝取之、或以法財而攝取之、或以功德業而攝取之、或以智慧而攝取之、或以善根正直業而攝取之。應以菩薩根而攝取者，即以菩薩根而攝取之；應發菩薩心攝取者，即以菩薩心而攝取之；若應以除去疑惑發菩提心者，即以除疑惑法而攝取之；若應以喜悅發菩薩心者，即以喜悅法而攝取之；若應以大悲發菩薩心者，即以大悲而攝取之；若有應以除生、老、病、死憂悲苦惱，
【現代漢語翻譯】 現代漢語譯本：無所分別。
那時，善財童子，頂禮敬拜，對大聖說：『我已發了無上正等正覺（阿耨多羅三藐三菩提，anuttarā-samyak-saṃbodhi，指最高的、完全的覺悟）之心很久了，但不知道如何行菩薩道、修菩薩行？』善勝長者告訴善財說：『好啊，好啊！善男子！你已經能夠發起菩提之心，善於詢問大智慧寶藏，爲了獲得如此甚深的法義，爲了斷除一切疑惑、苦惱的種子。你現在問我，是爲了到達一切智的彼岸，以不破壞的心正向大乘（mahāyāna，佛教的教義和修行方式，旨在達到完全的覺悟，利益一切眾生），使你遠離一切聲聞（śrāvaka，通過聽聞佛法而獲得解脫的人）、辟支佛（pratyekabuddha，獨自覺悟的人）的境界的恐懼，正確地走向佛道，修習各種三昧（samādhi，禪定）寂靜法門，善於修習一切菩薩行，愿你遊戲神通，轉動不退轉的法輪，凈化各種業道，迅速回向一切智心，對於菩薩行如實修行，爲了菩薩道才來問我。修行此行的人，普遍見到十方，沒有障礙，善於瞭解一切智海的對治法門，爲了莊嚴一切菩薩行才來問我。善男子！我在這海岸屈頭摩城（Kutagara，地名）的重閣講堂，日夜常常宣說大慈大悲菩薩的清凈修行法門。善男子！我在這閻浮提（Jambudvīpa，指我們所居住的這個世界）上，見到各種貧苦眾生，必定想要饒益他們，然後才為他們宣說甚深的空義。隨順他們的願望，使他們得到滿足，或者用飲食來攝取他們，或者用法財來攝取他們，或者用功德業來攝取他們，或者用智慧來攝取他們，或者用善根正直的業來攝取他們。應該用菩薩根來攝取的人，就用菩薩根來攝取他們；應該用發起菩薩心來攝取的人，就用菩薩心來攝取他們；如果應該用除去疑惑來發起菩提心的人，就用除去疑惑的法來攝取他們；如果應該用喜悅來發起菩薩心的人，就用喜悅的法來攝取他們；如果應該用大悲來發起菩薩心的人，就用大悲來攝取他們；如果有應該用除去生、老、病、死憂悲苦惱，
【English Translation】 English version: Without any discrimination.
At that time, Sudhana, the youth, bowed his head in reverence and said to the great sage, 'I have long since awakened the mind for anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), but I do not know how to practice the bodhisattva path and cultivate bodhisattva conduct?' The elder Sudatta said to Sudhana, 'Excellent, excellent! Good man! You have already been able to awaken the mind of bodhi, and you are skilled in inquiring about the great treasure of wisdom, in order to obtain such profound Dharma meanings, and to cut off all seeds of doubt and suffering. You are now asking me in order to reach the shore of all-knowing wisdom, with an uncorrupted mind, to correctly approach the Mahāyāna (the Great Vehicle, the path of enlightenment for the benefit of all beings), to make you free from the fear of the realms of all śrāvakas (hearers, disciples who attain enlightenment by listening to the teachings) and pratyekabuddhas (solitary realizers, those who attain enlightenment on their own), to correctly proceed on the path of the Buddha, to cultivate various samādhi (meditative absorption) and peaceful Dharma gates, to skillfully cultivate all bodhisattva practices, wishing you to play with spiritual powers, to turn the wheel of non-retrogression, to purify all karmic paths, to quickly dedicate yourself to the mind of all-knowing wisdom, to truly practice the bodhisattva path, and that is why you have come to ask me for the sake of the bodhisattva path. Those who practice this path universally see the ten directions without obstruction, are skilled in understanding the antidotes of the ocean of all-knowing wisdom, and have come to ask me in order to adorn all bodhisattva practices. Good man! In this lecture hall of the double-storied pavilion in the city of Kutagara (a place name) on this coast, I constantly expound day and night the pure practice Dharma gate of the bodhisattva of great compassion and great mercy. Good man! In this Jambudvīpa (the world we live in), I see all kinds of poor and suffering beings, and I certainly want to benefit them, and then I will explain the profound meaning of emptiness to them. According to their wishes, I will make them satisfied, either by taking them in with food and drink, or by taking them in with Dharma wealth, or by taking them in with meritorious deeds, or by taking them in with wisdom, or by taking them in with the good roots of upright deeds. Those who should be taken in with the bodhisattva roots, I will take them in with the bodhisattva roots; those who should be taken in by awakening the bodhisattva mind, I will take them in with the bodhisattva mind; if those who should awaken the bodhi mind by removing doubts, I will take them in with the Dharma of removing doubts; if those who should awaken the bodhisattva mind with joy, I will take them in with the Dharma of joy; if those who should awaken the bodhisattva mind with great compassion, I will take them in with great compassion; if there are those who should be taken in by removing the suffering of birth, old age, sickness, and death, sorrow and grief,
無常定法發菩薩心者，即以苦、空、無常法而攝取之；若有眾生，應以住生死海心無疲惓，即同住生死海而攝取之；若有應以四攝法發菩薩心者，即以四攝法而攝取之；若應以一切智慧功德海發菩薩心者，即以功德智慧海隨順法而攝取之；若有應以一切三世諸佛正法海對治門發菩薩心者，即以三世諸佛正法海而攝取之。善男子！我以如是等諸攝取法，為饒益眾生故，令一切眾生得法利樂故，在海此岸。
「善男子！我住於此岸，普知一切海中珍寶及所出處，根原種性及價貴賤清明之相，識寶光明。善能分別，善知一切工巧伎術，善知一切諸龍、龍王、龍子宮殿差別，亦能善除諸龍斗諍怖畏惡相。又復善知一切諸羅剎王宮殿村落，亦能善除羅剎斗訟，及與怖畏。又復善知一切魑魅魍魎諸惡鬼神所住之處，亦能除滅一切海水洄波諸難，並知水色泉源眾流。善能瞻知日月星辰一切災異變怪之事，晝夜瞻相，無一念頃失於常度，了了分明無分毫差。善知一切書疏算數射馭，隨時能用。善知一切眾相，于剎那頃變怪不停，或合或離。善知籌量世間眾事。善男子！汝今當知，我以知此一切眾生十明法門，安止清凈住無畏岸，令彼彼眾生皆得安隱，恒以正法而撫慰之。若閻浮提，有諸商估賈客，欲往大海求珍寶者，稱我名故大
【現代漢語翻譯】 現代漢語譯本：如果有人因無常的法則而發菩薩心，就用苦、空、無常的法則來攝受他；如果有的眾生，應該以安住生死苦海而不疲倦的心來發菩薩心，就以同樣安住生死苦海的方式來攝受他；如果有人應該以四攝法（佈施、愛語、利行、同事）發菩薩心，就用四攝法來攝受他；如果有人應該以一切智慧功德海發菩薩心，就用功德智慧海的隨順法來攝受他；如果有人應該以一切三世諸佛的正法海對治之門發菩薩心，就用三世諸佛的正法海來攝受他。善男子！我用這些攝取法，爲了利益眾生，爲了讓一切眾生得到佛法的利益和快樂，而在此岸。 善男子！我住在這岸邊，普遍知道一切海中的珍寶以及它們出產的地方、根源、種類、價值高低、清澈明亮的樣子，認識寶物發出的光芒。我善於分辨，善於瞭解一切工巧技藝，善於瞭解一切龍、龍王、龍子宮殿的差別，也能善於消除龍之間的爭鬥、恐懼和惡相。我又善於瞭解一切羅剎王宮殿村落，也能善於消除羅剎之間的爭訟和恐懼。我又善於瞭解一切魑魅魍魎等惡鬼神所居住的地方，也能消除一切海水的漩渦和災難，並且知道水色、泉源和眾流。我善於觀察日月星辰的一切災異變怪之事，日夜觀察，沒有一刻失去常度，清清楚楚，沒有絲毫差錯。我善於瞭解一切書寫、算數、射箭和駕車，隨時都能運用。我善於瞭解一切眾生的相貌，在剎那間變化不停，或合或離。我善於衡量世間的一切事情。善男子！你現在應當知道，我以瞭解這一切眾生十種明法門，安住在清凈無畏的岸邊，讓那些眾生都得到安穩，經常用正法來安慰他們。如果閻浮提（我們所居住的這個世界）有商人旅客，想要到大海去尋求珍寶，稱念我的名字，就會得到大
【English Translation】 English version: If someone develops the Bodhi mind due to the impermanent nature of things, they are embraced by the principles of suffering, emptiness, and impermanence. If there are beings who should develop the Bodhi mind with a heart that is not weary of dwelling in the sea of birth and death, they are embraced by dwelling in the sea of birth and death. If someone should develop the Bodhi mind through the Four Means of Attraction (giving, kind speech, beneficial action, and cooperation), they are embraced by the Four Means of Attraction. If someone should develop the Bodhi mind through the ocean of all wisdom and merit, they are embraced by the methods that accord with the ocean of merit and wisdom. If someone should develop the Bodhi mind through the gate of counteracting negative forces with the correct Dharma of all Buddhas of the three times, they are embraced by the correct Dharma of all Buddhas of the three times. Good man! I use these methods of embracing, for the benefit of beings, so that all beings may obtain the benefit and joy of the Dharma, and I am on this shore. Good man! I dwell on this shore, and I universally know all the treasures in the sea, as well as their places of origin, roots, types, value, clarity, and the appearance of the light emitted by the treasures. I am skilled in distinguishing, skilled in understanding all crafts and arts, skilled in understanding the differences between the palaces of all dragons, dragon kings, and dragon princes, and I am also skilled in eliminating the fighting, fear, and evil omens among dragons. Furthermore, I am skilled in understanding all the palaces and villages of the Rakshasa kings, and I am also skilled in eliminating the disputes and fears among the Rakshasas. Furthermore, I am skilled in understanding the places where all the evil ghosts and spirits such as Chimei and Wangliang dwell, and I can also eliminate all the whirlpools and disasters of the sea, and I know the color of the water, the sources of springs, and the flow of streams. I am skilled in observing all the disasters and strange changes of the sun, moon, and stars, observing day and night, without losing the constant measure for even a moment, clearly and distinctly, without the slightest error. I am skilled in all writing, arithmetic, archery, and charioteering, and I can use them at any time. I am skilled in understanding all the appearances of beings, which change constantly in an instant, sometimes uniting and sometimes separating. I am skilled in measuring all the affairs of the world. Good man! You should now know that I, by understanding these ten methods of enlightenment for all beings, dwell on the pure and fearless shore, so that those beings may all obtain peace and security, and I constantly comfort them with the correct Dharma. If there are merchants and travelers in Jambudvipa (the world we live in) who wish to go to the sea to seek treasures, by reciting my name, they will receive great
獲珍寶，安隱吉還。若有眾生得聞我名者，身心諸垢及以衣垢，永得消除，何況煩惱。若有眾生眼視我者，常得清凈無上法喜，聞法無厭，身心悅樂，以此法樂，普為一切閻浮提內諸苦眾生，雨大法雨令得悅樂。若有眾生聞我說法，必得安隱度生死海，免諸怖畏，必得安立一切智海，永離渴愛無復憂患，恒住三世明解脫海。
「善男子！汝今當知，我能當入一切眾生心心數行海中，令彼眾生修凈土業，普知一切十方凈國海，隨意往生得無礙業，復能莊嚴一切凈業根海，普能清凈一切諸眾生行海，令住安樂寂靜大安眠海。善男子！我以知此大慈悲喜捨對治滅相擊音聲菩薩喜幢法門，諸大菩薩成就無量諸功德智慧海，善能分別一切世界行海，斷除一切煩惱業海，成就一切諸法界海，普攝一切諸眾生及世界海，普入一切勝智慧海，終不捨一切眾生海，其心如地，善能隨順一切眾生海，普能教化一切眾生海，善隨一切眾生威儀海，諸大菩薩深行如是，我當云何能知、能說彼功德行？」
時善財童子，頭面作禮，繞百千匝，辭退西行。善勝贊言：「善哉，善哉！善男子！汝今應當正念思惟三昧正受。汝從此去，漸漸西行，向名聞城，去彼城已，有國名難忍，城名迦陵提，去此不遠，有功德林，于其林中，有比丘尼，
【現代漢語翻譯】 現代漢語譯本 獲得珍寶，安穩吉祥地返回。如果有眾生聽到我的名字，他們身心的污垢以及衣服上的污垢，都將永遠消除，更何況是煩惱。如果有眾生用眼睛看到我，他們將常常獲得清凈無上的法喜，聽聞佛法不會感到厭倦，身心愉悅快樂，用這種法樂，普遍為一切閻浮提（Jambudvipa，指我們所居住的這個世界）內的受苦眾生，降下大法雨，使他們得到喜悅快樂。如果有眾生聽到我說法，必定能夠安穩地度過生死苦海，免除各種恐懼，必定能夠安立在一切智慧之海，永遠脫離渴愛，不再有憂愁患難，恒常安住在過去、現在、未來三世的明解脫之海。 『善男子！你現在應當知道，我能夠進入一切眾生心念的活動之中，使那些眾生修習凈土的功業，普遍知曉一切十方凈土之海，隨意往生，得到無障礙的功業，又能莊嚴一切清凈功業的根基之海，普遍能夠清凈一切眾生的行為之海，使他們安住在安樂寂靜的大安眠之海。善男子！我因為知道這大慈悲喜捨對治滅相擊音聲菩薩喜幢法門，諸大菩薩成就無量諸功德智慧之海，善於分別一切世界執行之海，斷除一切煩惱業力之海，成就一切諸法界之海，普遍攝受一切眾生以及世界之海，普遍進入一切殊勝智慧之海，終究不會捨棄一切眾生之海，他們的心如同大地，善於隨順一切眾生之海，普遍能夠教化一切眾生之海，善於隨順一切眾生的威儀之海，諸大菩薩的修行如此深廣，我怎麼能夠知道、能夠說出他們的功德行為呢？』 這時，善財童子，頭面著地頂禮，繞行百千圈，告辭退下向西而去。善勝讚歎說：『好啊，好啊！善男子！你現在應當正念思惟三昧正受（Samadhi，指禪定）。你從這裡出發，漸漸向西行走，前往名為名聞的城市，離開那座城市后，有一個國家名為難忍，城市名為迦陵提（Kalingati），離這裡不遠，有一個功德林，在那片樹林中，有一位比丘尼（Bhikkhuni，指佛教女性出家人），
【English Translation】 English version Having obtained treasures, they return safely and auspiciously. If there are sentient beings who hear my name, the defilements of their body and mind, as well as the defilements of their clothing, will be forever eliminated, let alone afflictions. If there are sentient beings who see me with their eyes, they will always obtain pure and supreme Dharma joy, they will not be weary of hearing the Dharma, their body and mind will be joyful and happy, and with this Dharma joy, they will universally rain down great Dharma rain for all suffering sentient beings within Jambudvipa (the world we inhabit), causing them to obtain joy and happiness. If there are sentient beings who hear me preach the Dharma, they will surely be able to safely cross the sea of birth and death, be free from all fears, and will surely be established in the sea of all wisdom, forever free from craving, no longer having worries and troubles, and will constantly dwell in the sea of clear liberation of the past, present, and future three times. 『Good man! You should now know that I am able to enter into the activities of the minds of all sentient beings, causing those sentient beings to cultivate the karma of Pure Land, universally know all the seas of Pure Lands in the ten directions, be reborn at will, and obtain unobstructed karma, and also be able to adorn the sea of roots of all pure karma, universally be able to purify the sea of all sentient beings' actions, causing them to dwell in the sea of peaceful and tranquil great rest. Good man! Because I know this Dharma gate of the Bodhisattva Joy Banner of Great Compassion, Joy, and Equanimity, which counteracts the sound of the destruction of form, the great Bodhisattvas achieve immeasurable seas of merits and wisdom, are good at distinguishing the seas of all world activities, cut off the seas of all afflictions and karma, achieve the seas of all Dharma realms, universally gather all sentient beings and the seas of worlds, universally enter the seas of all supreme wisdom, and will never abandon the seas of all sentient beings. Their minds are like the earth, good at complying with the seas of all sentient beings, universally able to teach all sentient beings, good at complying with the dignified conduct of all sentient beings. The great Bodhisattvas practice so deeply, how can I know or speak of their meritorious actions?』 At this time, Sudhana (Shancai Tongzi), bowed his head to the ground, circumambulated hundreds of thousands of times, and took his leave to depart westward. Good Victory praised, 『Excellent, excellent! Good man! You should now be mindful and contemplate the correct Samadhi (meditative absorption). From here, gradually walk westward, towards the city named Fame, after leaving that city, there is a country named Difficult to Endure, and a city named Kalingati, not far from here, there is a Merit Forest, and in that forest, there is a Bhikkhuni (Buddhist nun),
名師子奮迅，身紫金色，端嚴第一。汝可詣彼問菩薩行、問菩薩戒、問諸法門。」爾時，善財童子逡巡辭退，漸漸遊行，至功德林日光泉側，見彼比丘尼端坐正受，有五百童女，形貌端正，以為侍者，復有五百童子衛護眾女，百千天女衛立左右。
爾時，日光泉側有一園林，名曰王園，入彼園中，見一大樹，名日月光，普放光明，照百由旬，莊嚴園林，化成重閣，七寶嚴飾，上有光明。復見大樹，名普光明，枝葉扶疏，遍覆三千大千世界，其形如蓋，流出眾水，有清凈光。復見寶林，名曰花藏，高顯無極，其華開敷，如天樹王，有妙光明，如天宮殿，其色鮮白，猶如雪山。復見大樹，名曰美味，金花金果，柔軟香美，甚適眾心。復見一樹，名世凈光，其色光明，無量無邊，栴檀摩尼，以為樹果，有阿僧祇諸雜珠網，羅覆樹上，像天宮殿。復見一樹，名曰天衣，常出無量阿僧祇數眾寶色衣。復見諸樹，名曰音樂，互相掁觸，聲逾梵音。復見眾林，名普香莊嚴，其香普熏，無有障礙。于園林中，復見泉池，七寶光網，彌覆其上。其池四方，有四渠流，分為八支，更相灌注，八功德水，湛然盈滿，牛頭栴檀，末為底泥，眾寶莊嚴，黃金為沙，激此香水，聲如天樂，悅可眾心，又以眾寶而為欄楯，于池岸上，布以金沙，
【現代漢語翻譯】 現代漢語譯本：有一位名叫師子奮迅的導師，他的身軀呈現紫金色，莊嚴無比，堪稱第一。你可以去拜訪他，請教關於菩薩的修行、菩薩的戒律以及各種佛法法門。』當時，善財童子猶豫著告退，慢慢地離開，來到了功德林日光泉邊。他看到那位比丘尼端坐著，正在入定，有五百位容貌端莊的童女作為侍者，還有五百位童子護衛著這些童女，更有成百上千的天女侍立在左右。 這時，日光泉旁有一座園林，名叫王園。進入園中，他看到一棵大樹，名叫日月光，普放出光明，照耀百由旬（古印度長度單位，約合11-15公里），莊嚴著園林，化成重重樓閣，用七寶裝飾，上面有光明。他又看到一棵大樹，名叫普光明，枝葉茂盛，覆蓋著三千大千世界（佛教宇宙觀中的最大單位），形狀像傘蓋，流出各種水流，帶有清凈的光芒。他又看到一片寶林，名叫花藏，高聳入雲，沒有邊際，花朵盛開，像天上的樹王，有美妙的光明，像天宮殿宇，顏色鮮白，如同雪山。他又看到一棵大樹，名叫美味，開著金色的花，結著金色的果實，柔軟香甜，非常令人喜愛。他又看到一棵樹，名叫世凈光，它的顏色光明，無量無邊，用栴檀（一種香木）和摩尼（寶珠）作為樹的果實，有無數的各種珠網，覆蓋在樹上，像天宮殿宇。他又看到一棵樹，名叫天衣，經常散發出無數的各種寶色衣裳。他又看到一些樹，名叫音樂，互相碰撞，發出的聲音勝過梵音。他又看到一片樹林，名叫普香莊嚴，它的香氣普遍散發，沒有障礙。在園林中，他又看到泉池，七寶光網覆蓋在上面。池子的四方，有四條水渠流出，分為八條支流，互相灌注，八功德水（佛教中具有八種功德的水）清澈盈滿，用牛頭栴檀的末作為池底的泥土，用各種寶物裝飾，黃金作為沙子，激盪著香水，發出的聲音像天上的音樂，令人心情愉悅。池岸上，用各種寶物作為欄桿，鋪著金沙。
【English Translation】 English version: There was a teacher named Lion's Swiftness, whose body was purple-gold in color, supremely dignified, and the foremost of all. You may go to him and inquire about the practices of a Bodhisattva, the precepts of a Bodhisattva, and the various Dharma teachings.』 At that time, Sudhana hesitated and took his leave, gradually departing until he reached the side of the Sunlight Spring in the Forest of Merit. There, he saw the Bhikshuni sitting in meditation, with five hundred fair-faced maidens as attendants, and five hundred youths guarding the maidens, and hundreds of thousands of heavenly maidens standing on either side. At that time, there was a garden near the Sunlight Spring, called the King's Garden. Entering the garden, he saw a large tree named Sun and Moon Light, which emitted light in all directions, illuminating a hundred yojanas (an ancient Indian unit of distance, approximately 11-15 kilometers), adorning the garden, and transforming into layered pavilions, decorated with seven treasures, with light above. He also saw a large tree named Universal Light, with lush branches and leaves, covering the three thousand great thousand worlds (the largest unit in Buddhist cosmology), shaped like a canopy, flowing with various waters, and bearing pure light. He also saw a treasure grove named Flower Treasury, towering endlessly, with flowers blooming like the king of heavenly trees, possessing wondrous light, like heavenly palaces, with a color as white as snow mountains. He also saw a large tree named Delicious, with golden flowers and golden fruits, soft, fragrant, and delightful to the heart. He also saw a tree named World's Pure Light, its color radiant, boundless, with sandalwood and mani jewels as its fruits, and countless nets of various jewels covering the tree, resembling heavenly palaces. He also saw a tree named Heavenly Garment, which constantly emitted countless garments of various precious colors. He also saw trees named Music, which, when touching each other, produced sounds surpassing Brahma's voice. He also saw a forest named Universal Fragrance Adornment, its fragrance spreading everywhere without obstruction. In the garden, he also saw a spring pond, covered with a net of seven-jeweled light. On the four sides of the pond, four channels flowed, dividing into eight branches, irrigating each other, the eight meritorious waters (water with eight virtues in Buddhism) clear and full, with powdered sandalwood as the bottom mud, adorned with various treasures, and gold as sand, stirring the fragrant water, producing sounds like heavenly music, pleasing to the heart. On the banks of the pond, various treasures were used as railings, and golden sand was spread.
常放種種雜色光明，優缽羅花、缽曇摩花、拘勿頭花、分陀利花，敷榮水上。有眾寶樹，行列嚴飾，圍繞池側，一一樹下，各敷無量寶師子座，無量天衣，眾妙珍奇，以為嚴飾；燒無價香，熏師子座，眾香繒帳，白凈鮮明，寶網覆上，垂眾金鈴，出和妙音。復有無量眾寶床帳，圍繞高座，一一樹下，亦復如是。于諸樹間，復有無量蓮花寶藏師子座；又于樹間，有眾香藏座；又于樹間，有種種香云藏座；又于樹間，有師子寶聚藏座；又于樹間，有一切世間普光摩尼清凈藏座；又于樹間，有樂見師子寶藏之座，無量妙香，以為敷具。此諸寶座，一一皆有無量百千諸小床座，以為圍繞，一一小座，以無量寶而為莊嚴，一一座上，有無量寶珠，充滿一切，如大寶洲，一一座上，有勝光明，普照王園及日光林，于光明中，雨天寶衣及雜寶珠，柔軟可愛，以布其地。譬如大海悉具眾寶，此日光泉，栴檀香水，躡則沒踝，隨足旋轉，舉足還複本相如故。于其池中，有眾色鳥，鳧雁鴛鴦，𪂏翠孔雀，各自顧影，雅音相和，飛翔空中，集栴檀林。此王園林，日光泉水，出生無盡清凈雜花，有無價香，散眾花間，超過帝釋喜見林池，寶樹寶鈴，枝葉花果，不鼓自鳴，出妙音聲，有諸天女，端正殊妙，如自在天后。此王園林，倍更明顯，勝諸
天宮，此諸天女，鼓樂絃歌，聲遍王園，充悅一切，天劫波毓衣被樹枝間。于林四邊，有四天王，一切皆是，大權菩薩，領四種兵，以為備衛，種種樓閣，天繒華蓋，及諸殿堂，亦有兵眾，而衛護之。此園莊嚴，猶如帝釋照明寶林歡喜之園，普皆嚴凈，視之無厭，出過三界人天果報，大梵善凈莊嚴講堂不得為比，無量梵王清凈報明眼所不能見。此功德林及日光泉，假使和合百千梵宮，所不能及，珍妙莊嚴，不可具說。
爾時善財童子，見此園林種種光明微妙嚴飾，悉是菩薩本業凈行，如實功德善根願力之所成就，超絕世間三界果報，于不可思議阿僧祇劫諸如來所植眾德本，不著世間，遠離揣食，猶如幻師，見眾色像，廣修凈業，無著勝行，不可破壞。所謂師子奮迅比丘尼，曉了諸法性相如幻，本修功德，長養善根，成熟五力，而無所著。此王園林廣博嚴凈，普容一切三千大千世界，天、龍、夜叉、乾闥婆、阿修羅、緊那羅、迦樓羅、摩睺羅伽、人非人等，一切悉集，入此王園，而不迫迮。何以故？皆是師子奮迅比丘尼威神力故，不可思議神通變化，皆從菩薩本願海生。
爾時善財童子，普見一切諸寶樹下師子之座，一一座上有比丘尼，名師子奮迅，端嚴勝妙威儀庠序，其心善寂，調伏諸根如大龍象，如如
【現代漢語翻譯】 現代漢語譯本：天宮中，這些天女們敲擊樂器，彈奏絃樂，歌聲響徹整個王園，充滿喜悅。天劫波毓（一種天衣）覆蓋在樹枝間。在園林的四邊，有四大天王，他們都是大權菩薩，統領四種軍隊，作為守衛。各種樓閣，天繒華蓋，以及殿堂，也有軍隊守護。這個園林的莊嚴，猶如帝釋天（佛教的守護神）照明的寶林歡喜之園，普遍清凈莊嚴，令人百看不厭，超越了三界人天的果報。大梵天（色界初禪天之主）的善凈莊嚴講堂也無法與之相比，無量梵王清凈的報身光明，肉眼無法看見。這個功德林和日光泉，即使匯合百千梵宮，也無法企及，其珍奇美妙的莊嚴，無法一一述說。 當時，善財童子看到這個園林種種光明微妙的裝飾，都是菩薩本來的清凈行為，真實功德善根願力所成就的，超越了世間三界的果報。在不可思議的阿僧祇劫（極長的時間單位）中，在諸如來處種下眾多功德根本，不執著於世間，遠離貪慾，猶如幻術師看到各種色相，廣泛修習清凈的業，無執著的殊勝行為，不可破壞。這位師子奮迅比丘尼，明瞭諸法性相如幻，本修功德，增長善根，成熟五力（信、精進、念、定、慧），而無所執著。這個王園林廣闊莊嚴清凈，能夠容納一切三千大千世界（佛教宇宙觀中的最大單位），天、龍、夜叉（一種鬼神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的鬼神）、緊那羅（天上的歌神）、迦樓羅（一種大鳥）、摩睺羅伽（一種大蟒蛇）、人非人等，一切都聚集到這個王園中，而不感到擁擠。這是為什麼呢？都是因為師子奮迅比丘尼的威神力，不可思議的神通變化，都從菩薩的本願海中產生。 當時，善財童子普遍看到一切寶樹下的獅子座，每一個座上都有一位比丘尼，名叫師子奮迅，端莊美麗，威儀有序，內心寂靜，調伏諸根，如同大龍象，如如不動。
【English Translation】 English version: In the heavenly palace, these celestial maidens play musical instruments, stringed instruments, and their songs resonate throughout the royal garden, filled with joy. Heavenly 'kalpavriksha' (a type of celestial clothing) adorns the branches of the trees. On the four sides of the garden, there are four heavenly kings, all of whom are great power Bodhisattvas, leading four types of troops as guards. Various pavilions, heavenly silk canopies, and palaces are also guarded by troops. The splendor of this garden is like the 'Joyful Garden of Illuminated Jewels' of Indra (the guardian deity of Buddhism), universally pure and magnificent, pleasing to the eye, surpassing the rewards of the three realms of humans and gods. The 'Well-Purified Lecture Hall' of the Great Brahma (the lord of the first dhyana heaven in the realm of form) cannot compare to it, and the pure light of the countless Brahma kings' reward bodies cannot be seen by the naked eye. This merit forest and the 'Sunlight Spring', even if combined with hundreds of thousands of Brahma palaces, cannot match it, and its precious and wonderful adornments cannot be fully described. At that time, Sudhana saw the various lights and subtle decorations of this garden, all of which were achieved by the Bodhisattva's original pure conduct, true merit, good roots, and the power of vows, surpassing the rewards of the three realms of the world. In countless 'asamkhya kalpas' (extremely long units of time), he planted many roots of merit at the places of all the Tathagatas, not attached to the world, far from greed, like a magician seeing various forms, widely cultivating pure karma, and having unsurpassed conduct without attachment, which cannot be destroyed. This Bhikshuni named 'Lion's Swiftness' understands that the nature of all dharmas is like an illusion, originally cultivating merit, growing good roots, maturing the five powers (faith, diligence, mindfulness, concentration, and wisdom), and without any attachment. This royal garden is vast, magnificent, and pure, capable of accommodating all the 'three thousand great thousand worlds' (the largest unit in Buddhist cosmology), gods, dragons, yakshas (a type of demon), gandharvas (celestial musicians), asuras (a type of warlike demon), kinnaras (celestial singers), garudas (a type of large bird), mahoragas (a type of large serpent), humans, non-humans, and all others, gathering in this royal garden without feeling crowded. Why is this so? It is all because of the majestic power of the Bhikshuni 'Lion's Swiftness', the inconceivable magical transformations, all arising from the Bodhisattva's ocean of original vows. At that time, Sudhana universally saw lion seats under all the jeweled trees, and on each seat was a Bhikshuni named 'Lion's Swiftness', dignified and beautiful, with orderly demeanor, her mind peaceful, subduing all her senses, like a great dragon elephant, unmoving.
意珠普適眾愿，心無所著猶如蓮花，如師子王威伏眾獸，安住不動，無相戒故，其心清凈消除煩惱，猶如香王滅除臭穢，如大藥王諸藥莊嚴，滅除眾病如良藥王，善心見者能除眾病，不善見者反成毒害。菩薩摩訶薩，亦復如是，為有緣無緣者，說微妙法，有緣者見我形、聞我聲，即得無礙陀羅尼；無緣眾生更增惡行；無記眾生即得善心。如波樓那天莊嚴微妙，普施世間，一切清凈，長養善根如良福田。又見此座種種大眾，或見凈居天眷屬圍繞，又見摩醯首羅天眷屬圍繞，是諸天眾，一心諦觀彼比丘尼，目不暫舍；時比丘尼，即為凈居天眾及摩醯首羅天等，說無盡法門無受法行。又見此座欲樂天子眷屬圍繞，一心瞻仰觀比丘尼，目不暫舍；時比丘尼，為欲天眾，說普明音聲名問清凈法門。又見此座自在天王、天子、天女眷屬圍繞，一心諦觀彼比丘尼，目不暫舍；時比丘尼，為自在天眾，說菩薩名字自在清凈法門。又見此座化樂天王、天子、天女眷屬圍繞，一心諦觀彼比丘尼，目不暫舍；時比丘尼，為夜摩天眾，說一切法清凈莊嚴法門。又見此座兜率天王、天子、天女眷屬圍繞，一心諦觀彼比丘尼，目不暫舍；時比丘尼，為兜率天眾，說安樂心藏旋復自在無礙陀羅尼法門。又見此座夜摩天王，眷屬圍繞，一心諦觀彼比丘尼
【現代漢語翻譯】 現代漢語譯本 意珠（如意寶珠）普遍滿足眾生的願望，心無所執著，如同蓮花一般清凈；如同獅子王威猛地降伏各種野獸，安住不動；因為持守無相戒的緣故，內心清凈，消除煩惱，如同香王（指香樹之王）驅散臭穢；如同大藥王（指能治百病的藥王）用各種藥物來莊嚴自身，消除各種疾病，如同良藥之王，善心之人見到能消除疾病，不善之人見到反而會變成毒害。菩薩摩訶薩（偉大的菩薩）也是如此，為有緣和無緣的眾生宣說微妙的佛法，有緣的眾生見到我的形體、聽到我的聲音，就能得到無礙陀羅尼（總持一切善法，不忘失的禪定）；無緣的眾生反而會增加惡行；無記（非善非惡）的眾生則會生起善心。如同波樓那天（一種天界的裝飾）莊嚴而微妙，普遍施予世間，一切都清凈，增長善根，如同良田福地。又看到這個座位周圍有各種大眾，有的看到凈居天（色界天中最高的天）的眷屬圍繞，有的看到摩醯首羅天（大自在天）的眷屬圍繞，這些天眾，一心一意地注視著那位比丘尼，眼睛片刻也不離開；這時，比丘尼就為凈居天眾和摩醯首羅天等，宣說無盡的法門，即無受法行。又看到這個座位周圍有欲樂天子（欲界天的天子）的眷屬圍繞，一心瞻仰注視著比丘尼，眼睛片刻也不離開；這時，比丘尼就為欲界天眾，宣說名為普明音聲的清凈法門。又看到這個座位周圍有自在天王（欲界第六天的天王）、天子、天女的眷屬圍繞，一心一意地注視著那位比丘尼，眼睛片刻也不離開；這時，比丘尼就為自在天眾，宣說菩薩名字自在清凈法門。又看到這個座位周圍有化樂天王（欲界第五天的天王）、天子、天女的眷屬圍繞，一心一意地注視著那位比丘尼，眼睛片刻也不離開；這時，比丘尼就為夜摩天眾，宣說一切法清凈莊嚴法門。又看到這個座位周圍有兜率天王（欲界第四天的天王）、天子、天女的眷屬圍繞，一心一意地注視著那位比丘尼，眼睛片刻也不離開；這時，比丘尼就為兜率天眾，宣說安樂心藏旋復自在無礙陀羅尼法門。又看到這個座位周圍有夜摩天王（欲界第三天的天王）的眷屬圍繞，一心一意地注視著那位比丘尼
【English Translation】 English version The wish-fulfilling pearl universally grants the wishes of all beings, the mind is unattached like a lotus flower, like a lion king subduing all beasts, abiding steadfastly; because of the precept of non-form, the mind is pure, eliminating afflictions, like the king of fragrances (referring to the king of fragrant trees) dispelling foul odors; like the great king of medicine (referring to the king of medicine that can cure all diseases) adorning oneself with various medicines, eliminating all diseases, like the king of good medicine, those with good hearts seeing it can eliminate diseases, those with bad hearts seeing it will turn into poison. The Bodhisattva Mahasattva (great Bodhisattva) is also like this, for those with affinity and those without affinity, expounding the subtle Dharma, those with affinity seeing my form, hearing my voice, will immediately obtain the unobstructed Dharani (a meditative state that holds all good dharmas without forgetting); those without affinity will instead increase their evil deeds; those who are neutral (neither good nor evil) will then give rise to good thoughts. Like the Parinirvana (a kind of heavenly decoration) being adorned and subtle, universally bestowing upon the world, everything is pure, nurturing good roots, like a field of good fortune. Also seeing various assemblies around this seat, some seeing the retinue of the Pure Abode Heavens (the highest heavens in the Form Realm) surrounding it, some seeing the retinue of Mahesvara Heaven (the Great Free Heaven) surrounding it, these heavenly beings, with one mind, intently gaze at that Bhikkhuni (Buddhist nun), their eyes not leaving for a moment; at this time, the Bhikkhuni then expounds the endless Dharma, which is the practice of non-reception, for the Pure Abode Heavens and Mahesvara Heaven, etc. Also seeing the retinue of the Desire Realm Heavenly Sons (heavenly beings of the Desire Realm) surrounding this seat, with one mind gazing at the Bhikkhuni, their eyes not leaving for a moment; at this time, the Bhikkhuni then expounds the pure Dharma gate named Universal Bright Sound for the Desire Realm Heavens. Also seeing the retinue of the Free Heaven King (the king of the sixth heaven of the Desire Realm), heavenly sons, and heavenly daughters surrounding this seat, with one mind intently gazing at that Bhikkhuni, their eyes not leaving for a moment; at this time, the Bhikkhuni then expounds the Bodhisattva Name Free Pure Dharma gate for the Free Heaven beings. Also seeing the retinue of the Transformation Pleasure Heaven King (the king of the fifth heaven of the Desire Realm), heavenly sons, and heavenly daughters surrounding this seat, with one mind intently gazing at that Bhikkhuni, their eyes not leaving for a moment; at this time, the Bhikkhuni then expounds the pure adornment Dharma gate of all dharmas for the Yama Heaven beings. Also seeing the retinue of the Tusita Heaven King (the king of the fourth heaven of the Desire Realm), heavenly sons, and heavenly daughters surrounding this seat, with one mind intently gazing at that Bhikkhuni, their eyes not leaving for a moment; at this time, the Bhikkhuni then expounds the Dharani Dharma gate of the joyful mind treasury, revolving freely and unobstructed, for the Tusita Heaven beings. Also seeing the retinue of the Yama Heaven King (the king of the third heaven of the Desire Realm) surrounding this seat, with one mind intently gazing at that Bhikkhuni
，目不暫舍；時比丘尼，為夜摩天眾，說出生無量清凈勝妙莊嚴法門。又見此座釋提桓因眷屬圍繞，一心諦觀彼比丘尼，目不暫舍；時比丘尼，為釋天眾，說不凈忍厭離無常、苦、空、無我法門。又見此座解空娑伽羅龍王與十光明龍王等眷屬圍繞，難陀龍王、跋難陀龍王等眷屬圍繞，摩那斯龍王、伊那槃那龍王、阿㝹婆達多龍王等，各與龍子、龍女眷屬圍繞，一心諦觀彼比丘尼，目不暫舍；時比丘尼，為諸龍王，說一切救護善巧方便法門。又見此座提頭賴吒天王，領乾闥婆等男女大小眷屬圍繞，一心諦觀彼比丘尼，目不暫舍；時比丘尼，為說歡喜無盡法門。又見此座摩睺羅伽、阿修羅王眷屬圍繞，一心諦觀彼比丘尼，目不暫舍；時比丘尼，為說法界莊嚴明慧速疾法門。又見此座大天勢力迦樓羅王男女大小眷屬圍繞，一心諦觀彼比丘尼，目不暫舍；時比丘尼，為說度生死海無所畏法門。又見此座善音緊那羅王男女大小眷屬圍繞，一心諦觀彼比丘尼，目不暫舍；時比丘尼，為說佛本行清凈無著法門。又見此座金角云結摩睺羅伽王男女大小眷屬圍繞，一心諦觀彼比丘尼，目不暫舍；時比丘尼，為說諸佛歡喜普集法門。又見此座無量男女，童男、童女眷屬圍繞，一心諦觀彼比丘尼，目不暫舍；時比丘尼，為說無勝法門。又見此
【現代漢語翻譯】 現代漢語譯本：他們的目光片刻不離；那時，比丘尼為夜摩天（Yama Deva，欲界六天之一，又稱焰摩天）的眾生，宣說出生無量清凈殊勝莊嚴的法門。又看到這個座位上，釋提桓因（Śakra Devānām Indra，忉利天之主）被眷屬圍繞，他們一心專注地看著那位比丘尼，目光片刻不離；那時，比丘尼為釋天眾，宣說不凈、忍辱、厭離、無常、苦、空、無我的法門。又看到這個座位上，解空娑伽羅龍王（Sāgara，意為海）與十光明龍王等眷屬圍繞，難陀龍王（Nanda，歡喜龍王）、跋難陀龍王（Upananda，歡喜龍王之兄弟）等眷屬圍繞，摩那斯龍王（Manasvin，大意為有心龍王）、伊那槃那龍王（Anavatapta，無熱惱池龍王）、阿耨婆達多龍王（Anavadatta，無熱惱池龍王）等，各自與龍子、龍女眷屬圍繞，他們一心專注地看著那位比丘尼，目光片刻不離；那時，比丘尼為諸龍王，宣說一切救護的善巧方便法門。又看到這個座位上，提頭賴吒天王（Dhṛtarāṣṭra，持國天王）帶領乾闥婆（Gandharva，天樂神）等男女大小眷屬圍繞，他們一心專注地看著那位比丘尼，目光片刻不離；那時，比丘尼為他們宣說歡喜無盡的法門。又看到這個座位上，摩睺羅伽（Mahoraga，大蟒神）和阿修羅王（Asura，非天）的眷屬圍繞，他們一心專注地看著那位比丘尼，目光片刻不離；那時，比丘尼為他們宣說法界莊嚴、明慧速疾的法門。又看到這個座位上，大天勢力迦樓羅王（Garuda，金翅鳥）的男女大小眷屬圍繞，他們一心專注地看著那位比丘尼，目光片刻不離；那時，比丘尼為他們宣說度脫生死苦海、無所畏懼的法門。又看到這個座位上，善音緊那羅王（Kinnara，歌神）的男女大小眷屬圍繞，他們一心專注地看著那位比丘尼，目光片刻不離；那時，比丘尼為他們宣說佛陀本行清凈無著的法門。又看到這個座位上，金角云結摩睺羅伽王（Mahoraga，大蟒神）的男女大小眷屬圍繞，他們一心專注地看著那位比丘尼，目光片刻不離；那時，比丘尼為他們宣說諸佛歡喜普集一切的法門。又看到這個座位上，無量的男女、童男、童女眷屬圍繞，他們一心專注地看著那位比丘尼，目光片刻不離；那時，比丘尼為他們宣說無上殊勝的法門。又看到這個
【English Translation】 English version: Their eyes did not leave her for a moment; at that time, the Bhikṣuṇī (Buddhist nun) was expounding the Dharma gate of immeasurable pure, supreme, and adorned virtues of birth to the assembly of the Yāma Devas (gods of the third heaven of desire). Again, it was seen that on this seat, Śakra Devānām Indra (king of the Trāyastriṃśa Heaven) was surrounded by his retinue, all of them intently gazing at that Bhikṣuṇī, their eyes not leaving her for a moment; at that time, the Bhikṣuṇī was expounding the Dharma gate of impurity, forbearance, detachment, impermanence, suffering, emptiness, and no-self to the assembly of Śakra Devas. Again, it was seen that on this seat, Sāgara (ocean) Dragon King, who understands emptiness, was surrounded by his retinue, along with ten Light Dragon Kings, Nanda (joyful) Dragon King, Upananda (joyful brother) Dragon King, and others, Manasvin (mindful) Dragon King, Anavatapta (lake without heat) Dragon King, Anavadatta (lake without heat) Dragon King, and others, each surrounded by their dragon sons and daughters, all of them intently gazing at that Bhikṣuṇī, their eyes not leaving her for a moment; at that time, the Bhikṣuṇī was expounding the Dharma gate of all skillful means of protection to the Dragon Kings. Again, it was seen that on this seat, Dhṛtarāṣṭra (guardian of the east) Deva King was leading his retinue of Gandharvas (celestial musicians), both male and female, young and old, all of them intently gazing at that Bhikṣuṇī, their eyes not leaving her for a moment; at that time, the Bhikṣuṇī was expounding the Dharma gate of endless joy to them. Again, it was seen that on this seat, the retinue of Mahoragas (great serpents) and Asura (demi-gods) Kings were surrounding her, all of them intently gazing at that Bhikṣuṇī, their eyes not leaving her for a moment; at that time, the Bhikṣuṇī was expounding the Dharma gate of the adornment of the Dharma realm, wisdom, and swiftness to them. Again, it was seen that on this seat, the retinue of the great powerful Garuda (mythical bird) King, both male and female, young and old, were surrounding her, all of them intently gazing at that Bhikṣuṇī, their eyes not leaving her for a moment; at that time, the Bhikṣuṇī was expounding the Dharma gate of fearlessness in crossing the sea of birth and death to them. Again, it was seen that on this seat, the retinue of the good-sounding Kinnara (celestial musician) King, both male and female, young and old, were surrounding her, all of them intently gazing at that Bhikṣuṇī, their eyes not leaving her for a moment; at that time, the Bhikṣuṇī was expounding the Dharma gate of the pure and unattached conduct of the Buddha to them. Again, it was seen that on this seat, the retinue of the golden-horned cloud-knotted Mahoraga (great serpent) King, both male and female, young and old, were surrounding her, all of them intently gazing at that Bhikṣuṇī, their eyes not leaving her for a moment; at that time, the Bhikṣuṇī was expounding the Dharma gate of the joyful gathering of all Buddhas to them. Again, it was seen that on this seat, immeasurable men and women, boys and girls, were surrounding her, all of them intently gazing at that Bhikṣuṇī, their eyes not leaving her for a moment; at that time, the Bhikṣuṇī was expounding the unsurpassed Dharma gate to them. Again, it was seen that
座，常食眾生精氣羅剎王等眷屬圍繞，一心諦觀彼比丘尼，目不暫舍；時比丘尼，為說普慈悲觀法門。又見此座出家聲聞一切皆集，俱來會坐；時比丘尼，為說智慧光明勝法門。又見此座出家樂緣覺者，俱來會坐；時比丘尼，為說凈明佛功德法門。
又見出家樂大乘者眷屬圍繞，俱來會坐；時比丘尼，為說普門智慧光明三昧法門。又見此座初發心菩薩眷屬圍繞，一心諦觀彼比丘尼，目不暫舍；時比丘尼，為說一切諸佛大愿聚法門。又見此座二地菩薩眷屬圍繞，一心諦觀彼比丘尼，目不暫舍；時比丘尼，為說虛空明凈羅摩伽三昧法門。又見此座三地菩薩眷屬圍繞，一心諦觀彼比丘尼，目不暫舍；時比丘尼，為說莊嚴寂靜法門。又見此座四地菩薩眷屬圍繞，一心諦觀彼比丘尼，目不暫舍；時比丘尼，為說一切種智勢力境界法門。又見此座五地菩薩眷屬圍繞，一心諦觀彼比丘尼，目不暫舍；時比丘尼，為說普集凈花藏法門。又見此座六地菩薩眷屬圍繞，一心諦觀彼比丘尼，目不暫舍；時比丘尼，為說出世清凈藏法門。又見此座七地菩薩眷屬圍繞，一心諦觀彼比丘尼，目不暫舍；時比丘尼，為說普依止清凈地藏法門。又見此座八地菩薩眷屬圍繞，一心諦觀彼比丘尼，目不暫舍；時比丘尼，為說法界毗羅摩伽普遍法身化現
【現代漢語翻譯】 現代漢語譯本 又看到一個座位，上面坐著一個常食眾生精氣的羅剎王（Rākṣasa，一種食人鬼）及其眷屬圍繞，他們一心專注地看著那位比丘尼（bhikṣuṇī，佛教女出家人），眼睛片刻不離；這時，比丘尼為他們宣說了普慈悲觀的法門。 又看到這個座位上，所有出家的聲聞（Śrāvaka，聽聞佛陀教誨而修行的人）都聚集在一起，一同前來入座；這時，比丘尼為他們宣說了智慧光明的殊勝法門。 又看到這個座位上，出家的緣覺（Pratyekabuddha，靠自己覺悟而未聽聞佛陀教誨的人）們，也都聚集在一起前來入座；這時，比丘尼為他們宣說了清凈明亮的佛功德法門。 又看到出家的大乘（Mahāyāna，佛教的一個主要流派）修行者及其眷屬圍繞，一同前來入座；這時，比丘尼為他們宣說了普門智慧光明三昧（samādhi，禪定）的法門。 又看到這個座位上，初發菩提心（bodhicitta，追求覺悟的心）的菩薩（bodhisattva，立志成佛的修行者）及其眷屬圍繞，他們一心專注地看著那位比丘尼，眼睛片刻不離；這時，比丘尼為他們宣說了一切諸佛大愿聚集的法門。 又看到這個座位上，二地菩薩及其眷屬圍繞，他們一心專注地看著那位比丘尼，眼睛片刻不離；這時，比丘尼為他們宣說了虛空明凈羅摩伽（Rāmagama）三昧的法門。 又看到這個座位上，三地菩薩及其眷屬圍繞，他們一心專注地看著那位比丘尼，眼睛片刻不離；這時，比丘尼為他們宣說了莊嚴寂靜的法門。 又看到這個座位上，四地菩薩及其眷屬圍繞，他們一心專注地看著那位比丘尼，眼睛片刻不離；這時，比丘尼為他們宣說了一切種智（sarvajñatā，佛陀的智慧）勢力境界的法門。 又看到這個座位上，五地菩薩及其眷屬圍繞，他們一心專注地看著那位比丘尼，眼睛片刻不離；這時，比丘尼為他們宣說了普集凈花藏的法門。 又看到這個座位上，六地菩薩及其眷屬圍繞，他們一心專注地看著那位比丘尼，眼睛片刻不離；這時，比丘尼為他們宣說了出世清凈藏的法門。 又看到這個座位上，七地菩薩及其眷屬圍繞，他們一心專注地看著那位比丘尼，眼睛片刻不離；這時，比丘尼為他們宣說了普依止清凈地藏的法門。 又看到這個座位上，八地菩薩及其眷屬圍繞，他們一心專注地看著那位比丘尼，眼睛片刻不離；這時，比丘尼為他們宣說了法界毗羅摩伽（Viramagā）普遍法身化現的法門。
【English Translation】 English version And again, there was a seat where a Rākṣasa (a demon who eats human flesh) king, who constantly consumes the vital essence of living beings, was seated, surrounded by his retinue. They were all intently gazing at that bhikṣuṇī (Buddhist nun), their eyes never leaving her for a moment. At that time, the bhikṣuṇī expounded the Dharma gate of universal compassion and contemplation. And again, on this seat, all the Śrāvakas (disciples who hear the Buddha's teachings) who had left home were gathered, coming together to sit. At that time, the bhikṣuṇī expounded the supreme Dharma gate of wisdom and light. And again, on this seat, the Pratyekabuddhas (those who attain enlightenment on their own without a teacher) who had left home were also gathered, coming together to sit. At that time, the bhikṣuṇī expounded the Dharma gate of the pure and bright merits of the Buddha. And again, the Mahāyāna (the Great Vehicle) practitioners who had left home, surrounded by their retinue, came together to sit. At that time, the bhikṣuṇī expounded the Dharma gate of the Samādhi (meditative absorption) of universal wisdom and light. And again, on this seat, the Bodhisattvas (beings striving for Buddhahood) who had initially generated bodhicitta (the mind of enlightenment), surrounded by their retinue, were intently gazing at that bhikṣuṇī, their eyes never leaving her for a moment. At that time, the bhikṣuṇī expounded the Dharma gate of the great vows of all Buddhas. And again, on this seat, the Bodhisattvas of the second stage, surrounded by their retinue, were intently gazing at that bhikṣuṇī, their eyes never leaving her for a moment. At that time, the bhikṣuṇī expounded the Dharma gate of the Samādhi of the clear and pure space of Rāmagama. And again, on this seat, the Bodhisattvas of the third stage, surrounded by their retinue, were intently gazing at that bhikṣuṇī, their eyes never leaving her for a moment. At that time, the bhikṣuṇī expounded the Dharma gate of adornment and tranquility. And again, on this seat, the Bodhisattvas of the fourth stage, surrounded by their retinue, were intently gazing at that bhikṣuṇī, their eyes never leaving her for a moment. At that time, the bhikṣuṇī expounded the Dharma gate of the power and realm of all-knowing wisdom (sarvajñatā). And again, on this seat, the Bodhisattvas of the fifth stage, surrounded by their retinue, were intently gazing at that bhikṣuṇī, their eyes never leaving her for a moment. At that time, the bhikṣuṇī expounded the Dharma gate of the treasury of universally gathered pure flowers. And again, on this seat, the Bodhisattvas of the sixth stage, surrounded by their retinue, were intently gazing at that bhikṣuṇī, their eyes never leaving her for a moment. At that time, the bhikṣuṇī expounded the Dharma gate of the pure treasury beyond the world. And again, on this seat, the Bodhisattvas of the seventh stage, surrounded by their retinue, were intently gazing at that bhikṣuṇī, their eyes never leaving her for a moment. At that time, the bhikṣuṇī expounded the Dharma gate of the pure treasury of universal reliance. And again, on this seat, the Bodhisattvas of the eighth stage, surrounded by their retinue, were intently gazing at that bhikṣuṇī, their eyes never leaving her for a moment. At that time, the bhikṣuṇī expounded the Dharma gate of the universal manifestation of the Dharmakāya (Dharma body) of Viramagā in the Dharma realm.
一切虛空境界法門。又見此座九地菩薩眷屬圍繞，一心諦觀彼比丘尼，目不暫舍；時比丘尼，為說無礙無著清凈力莊嚴法門。又見此座十地菩薩眷屬圍繞，一心諦觀彼比丘尼，目不暫舍；時比丘尼，為說圓滿無障礙凈名三昧法門。又見此座金剛力士眷屬圍繞，一心諦觀彼比丘尼，目不暫舍；時比丘尼，為說智慧莊嚴那羅延金剛相三昧法門。
如是等一切大眾、一切眾生、一切諸趣，所應受化者，一切眷屬，種善根者，隨諸眾生種種欲、種種行、種種道，樂聞多法者，為長養善根故、為增長善根故、莊嚴善根故，隨其所應，開示顯說阿耨多羅三藐三菩提，轉不退轉法輪，令諸眾生，得不退輪。何以故？此皆是師子奮迅比丘尼，成就普眼智慧光明舍離法門、成就一切諸佛法界無相清凈法界通達無礙法門。此比丘尼，成就無著無礙清凈秘藏法門、成就圓滿不可思議凈藏法門、成就清凈普喜見藏法門、成就十萬億不可數般若波羅蜜、成就普眼般若波羅蜜、成就一切佛法法界不可壞般若波羅蜜。此王園林日光泉側，一切大眾菩薩摩訶薩等，一切皆悉久植善根，緣此比丘尼說法教化，乃至阿耨多羅三藐三菩提，其心善寂，得不退轉。
爾時善財童子，見師子奮迅比丘尼久已成就如是等普門法門普現色身，而自莊嚴，令
【現代漢語翻譯】 現代漢語譯本 一切虛空境界的法門。又看到這個座位被九地菩薩（指修行層次達到第九地的菩薩）的眷屬圍繞，他們一心專注地看著那位比丘尼，眼睛片刻不離開；這時，比丘尼為他們宣說無礙無著清凈力莊嚴的法門。又看到這個座位被十地菩薩（指修行層次達到第十地的菩薩）的眷屬圍繞，他們一心專注地看著那位比丘尼，眼睛片刻不離開；這時，比丘尼為他們宣說圓滿無障礙凈名三昧的法門。又看到這個座位被金剛力士（指具有強大力量的護法神）的眷屬圍繞，他們一心專注地看著那位比丘尼，眼睛片刻不離開；這時，比丘尼為他們宣說智慧莊嚴那羅延金剛相三昧的法門。 像這樣的一切大眾、一切眾生、一切諸趣（指六道輪迴中的各種生命形態），所有應該被教化的人，所有的眷屬，所有種下善根的人，都隨著眾生不同的慾望、不同的行為、不同的道路，以及喜歡聽聞多種佛法的人，爲了長養善根、爲了增長善根、爲了莊嚴善根，根據他們各自的情況，開示顯說阿耨多羅三藐三菩提（無上正等正覺），轉動不退轉的法輪，使眾生得到不退轉的境界。為什麼呢？因為這位師子奮迅比丘尼，成就了普眼智慧光明舍離的法門，成就了一切諸佛法界無相清凈法界通達無礙的法門。這位比丘尼，成就了無著無礙清凈秘藏的法門，成就了圓滿不可思議凈藏的法門，成就了清凈普喜見藏的法門，成就了十萬億不可數的般若波羅蜜（指到達智慧彼岸的修行），成就了普眼般若波羅蜜，成就了一切佛法法界不可壞的般若波羅蜜。在這王園林日光泉邊，一切大眾菩薩摩訶薩（指大菩薩）等，一切都早已種下善根，因為這位比丘尼說法教化，乃至證得阿耨多羅三藐三菩提，他們的心都安詳寂靜，得到不退轉的境界。 這時，善財童子看到師子奮迅比丘尼早已成就了像這樣普遍的法門，普遍顯現色身，以此來莊嚴自己，令
【English Translation】 English version All the Dharma doors of the realm of emptiness. He also saw this seat surrounded by the retinue of Bodhisattvas of the ninth ground (referring to Bodhisattvas who have reached the ninth stage of practice), who were intently gazing at that Bhikshuni, their eyes not leaving her for a moment; at that time, the Bhikshuni expounded the Dharma door of unobstructed and unattached pure power adornment. He also saw this seat surrounded by the retinue of Bodhisattvas of the tenth ground (referring to Bodhisattvas who have reached the tenth stage of practice), who were intently gazing at that Bhikshuni, their eyes not leaving her for a moment; at that time, the Bhikshuni expounded the Dharma door of perfect and unobstructed Samadhi of Pure Name. He also saw this seat surrounded by the retinue of Vajra warriors (referring to powerful Dharma protectors), who were intently gazing at that Bhikshuni, their eyes not leaving her for a moment; at that time, the Bhikshuni expounded the Dharma door of the Samadhi of Wisdom Adornment Narayana Vajra Form. Thus, all the great assemblies, all sentient beings, all the various realms (referring to the various forms of life in the six realms of reincarnation), all those who should be taught, all the retinues, all those who have planted good roots, according to the various desires, various practices, various paths of sentient beings, and those who like to hear many Dharmas, for the sake of nurturing good roots, for the sake of increasing good roots, for the sake of adorning good roots, according to their respective situations, she revealed and expounded Anuttara-samyak-sambodhi (unexcelled complete enlightenment), turning the irreversible Dharma wheel, enabling sentient beings to attain the irreversible state. Why is this so? Because this Simhavikridita Bhikshuni has accomplished the Dharma door of the wisdom light of the universal eye, relinquishing, and has accomplished the Dharma door of unobstructed penetration of the pure realm of all Buddhas' Dharma realm. This Bhikshuni has accomplished the Dharma door of the unobstructed and unattached pure secret treasury, has accomplished the Dharma door of the perfect and inconceivable pure treasury, has accomplished the Dharma door of the pure and universally joyful treasury, has accomplished one hundred trillion countless Prajna Paramitas (referring to the practice of reaching the other shore of wisdom), has accomplished the universal eye Prajna Paramita, has accomplished the indestructible Prajna Paramita of all Buddhas' Dharma realm. In this King's Garden, by the side of the Sunlight Spring, all the great assemblies of Bodhisattva Mahasattvas (referring to great Bodhisattvas), all have long planted good roots, and because of this Bhikshuni's Dharma teaching and guidance, until they attain Anuttara-samyak-sambodhi, their minds are peaceful and tranquil, and they attain the irreversible state. At that time, Sudhana saw that Simhavikridita Bhikshuni had long accomplished such universal Dharma doors, universally manifesting her form, using this to adorn herself, causing
王園林日光泉水，及諸寶樹眾師子座，皆現希有奇特之事，所有園林，經行禪窟，及諸所須寶物床帳，見諸大眾一切眷屬，悉坐其中，功德神力，皆悉具足，八種音聲，說眾妙法。
爾時善財童子，見此不可思議諸奇特事，及聞微妙八種音聲，復聞不可思議清凈妙音，宣揚讚歎無量法空法門，以此法門，潤澤身心，皆令柔軟，此名正法對治無比法門，得此法門已，身心歡喜，豁然大悟，成就一切諸大法門，恭敬合掌，繞百千匝，即前作禮。未舉頭頃，見比丘尼，遍處一切師子寶座，放大光明，金色赫奕，照王園林及諸樹木，猶如光云，此光明力，令諸樹木，皆悉右旋繞無數匝，此諸樹木，行行相次，皆放光明，照比丘尼。
爾時善財童子，睹此相已，合掌而立，恭敬卻行，住於一面，白言大聖：「我已先發阿耨多羅三藐三菩提心，唯愿大聖，慈悲憐愍，為我宣說。我今不知，云何學菩薩行、修菩薩道？唯愿大聖，為我解說。」時比丘尼，答善財言：「善哉，善哉！善男子！我今知此一切種智，普能開現無底法門。」
善財童子白言：「大聖！一切種智無底法門體性云何？」
時比丘尼答善財言：「善男子！此是三世大聖智慧光明莊嚴法門。」
善財童子白言：「大聖！三世諸佛智慧光
【現代漢語翻譯】 現代漢語譯本：王園林中的日光泉水，以及各種珍寶樹和眾多的獅子座，都顯現出稀有奇特的景象。所有的園林、經行之處、禪修洞穴，以及各種所需的珍寶床帳，都能看到大眾及其所有眷屬都安坐其中，他們的功德和神通都圓滿具足，併發出八種聲音，宣說各種微妙的佛法。 這時，善財童子看到這些不可思議的奇特景象，並聽到微妙的八種聲音，又聽到不可思議的清凈妙音，宣揚讚歎無量法空的法門。這個法門滋潤他的身心，使之變得柔軟。這被稱為正法對治無與倫比的法門。得到這個法門后，他的身心歡喜，豁然大悟，成就了一切大法門。他恭敬地合掌，繞行百千圈，然後上前頂禮。還沒抬頭的時候，他看到比丘尼（佛教女修行者）遍佈在一切獅子寶座上，放出金色光芒，照耀著王園林和各種樹木，猶如光云一般。這光明的力量使各種樹木都右旋繞行無數圈。這些樹木一行行相連，都放出光明，照耀著比丘尼。 這時，善財童子看到這種景象后，合掌站立，恭敬地退後，站在一邊，對大聖（指比丘尼）說：『我早已發了阿耨多羅三藐三菩提心（無上正等正覺之心），希望大聖慈悲憐憫，為我宣說。我現在不知道，如何學習菩薩的修行，修持菩薩的道？希望大聖為我解說。』這時，比丘尼回答善財說：『善哉，善哉！善男子！我現在知道這『一切種智』（佛陀的智慧），能夠普遍開顯無底的法門。』 善財童子問：『大聖！一切種智無底法門的體性是什麼？』 這時，比丘尼回答善財說：『善男子！這是三世大聖（過去、現在、未來諸佛）智慧光明莊嚴的法門。』 善財童子問：『大聖！三世諸佛的智慧光
【English Translation】 English version: The sunlight springs in the royal garden, along with various precious trees and numerous lion thrones, all manifested rare and extraordinary sights. All the gardens, walking paths, meditation caves, and various needed precious beds and canopies, could be seen with the masses and all their families sitting within them, their merits and spiritual powers all fully complete, and emitting eight kinds of sounds, proclaiming various subtle Dharma. At this time, Sudhana saw these inconceivable and extraordinary sights, and heard the subtle eight kinds of sounds, and also heard the inconceivable pure and wonderful sounds, proclaiming and praising the immeasurable Dharma of emptiness. This Dharma nourished his body and mind, making them soft. This is called the unsurpassed Dharma of Righteousness that cures all. Having obtained this Dharma, his body and mind rejoiced, he had a sudden enlightenment, and he accomplished all the great Dharmas. He respectfully joined his palms, circumambulated hundreds of thousands of times, and then went forward to prostrate. Before he could raise his head, he saw the Bhikshuni (Buddhist nun) pervading all the lion thrones, emitting golden light, illuminating the royal garden and various trees, like a cloud of light. The power of this light caused all the trees to revolve to the right countless times. These trees, row after row, all emitted light, illuminating the Bhikshuni. At this time, Sudhana, having seen this sight, joined his palms and stood, respectfully retreated, and stood to one side, saying to the Great Sage (referring to the Bhikshuni): 'I have already generated the Bodhicitta (the mind of enlightenment) of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), I hope that the Great Sage will be compassionate and merciful, and proclaim it for me. I do not know now, how to learn the practice of a Bodhisattva, and cultivate the path of a Bodhisattva? I hope that the Great Sage will explain it for me.' At this time, the Bhikshuni answered Sudhana, saying: 'Excellent, excellent! Good man! I now know this 'Omniscience' (Buddha's wisdom), which can universally reveal the bottomless Dharma.' Sudhana asked: 'Great Sage! What is the nature of the bottomless Dharma of Omniscience?' At this time, the Bhikshuni answered Sudhana, saying: 'Good man! This is the Dharma of the wisdom light adornment of the Great Sages of the three times (past, present, and future Buddhas).' Sudhana asked: 'Great Sage! The wisdom light of the Buddhas of the three times
明莊嚴法門，境界云何？」
答言：「善男子！入此法門者，得深入現前分別正受，一切諸法不生不滅平等法林莊嚴三昧，住此三昧者，即得如意自在神通，此閻浮提示現處兜率天，十方無量微塵世界處兜率天，亦復如是，于彼彼處一一佛所，示現無量無數之身，從於自身出無量無數微塵等佛剎海摩㝹摩身，恭敬禮拜，修諸福業；又赍無量無數不可說不可說微塵數雜色花云、不可說不可說雜色瓔珞云、不可說不可說雜色寶鬘云、不可說不可說雜色涂香末香云、不可說不可說雜色繒蓋幢幡云、不可說不可說雜色寶網寶帳云、不可說不可說雜色寶座云，一一座前有不可說不可說燈光炎莊嚴云，一一燈光有眾寶珠而莊嚴之；乃至不可說不可說一切雜色莊嚴具云，供養如來；又赍不可說不可說雜色香水云，從香水雲中，出不可說不可說雜寶蓮花云，從雜寶蓮花云，出不可說不可說天瓔珞莊嚴云，諸寶光明莊嚴具，乃至阿迦膩吒一切諸天供養具云；又從香水出不可說不可說轉輪聖王，及諸小王一切世間諸供養具云；又從香水出不可說不可說龍神八部，乃至一切不可說不可說供養具云，供養如來。遍一切處一切諸菩薩，處兜率天、化乘白象降神母胎、初生王宮、舍家學道、詣菩提樹成等正覺、轉凈法輪、升忉利天為母說法，
【現代漢語翻譯】 現代漢語譯本：『請問，如何理解明莊嚴法門，它的境界是怎樣的？』 回答說：『善男子！進入這個法門的人，能夠深入體驗當下分別的正受，一切諸法不生不滅，處於平等法林的莊嚴三昧之中。安住於此三昧的人，就能獲得如意自在的神通。此人在閻浮提（Jambudvipa，我們所居住的娑婆世界）示現於兜率天（Tushita Heaven，欲界天之一），在十方無量微塵世界也同樣示現於兜率天。在那些地方，于每一尊佛的面前，示現無量無數的身形，從自身中化出無量無數如微塵般多的佛剎海（Buddha-ksetra-samudra，佛的國土）摩㝹摩身（Mano-maya-kaya，意生身），恭敬禮拜，修習各種福業；又攜帶無量無數不可說不可說的微塵數雜色花云、不可說不可說的雜色瓔珞云、不可說不可說的雜色寶鬘云、不可說不可說的雜色涂香末香云、不可說不可說的雜色繒蓋幢幡云、不可說不可說的雜色寶網寶帳云、不可說不可說的雜色寶座云，在每一個寶座前都有不可說不可說的燈光火焰莊嚴云，每一道燈光都用眾寶珠來莊嚴；乃至不可說不可說的一切雜色莊嚴具云，用來供養如來；又攜帶不可說不可說的雜色香水云，從香水雲中，出現不可說不可說的雜寶蓮花云，從雜寶蓮花雲中，出現不可說不可說的天瓔珞莊嚴云，各種寶光明莊嚴具，乃至阿迦膩吒天（Akanistha Heaven，色界天頂）一切諸天的供養具云；又從香水中出現不可說不可說的轉輪聖王（Chakravartin，擁有統治世界的理想君主），以及各種小王和一切世間的供養具云；又從香水中出現不可說不可說的龍神八部（Naga and other eight kinds of deities），乃至一切不可說不可說的供養具云，用來供養如來。遍佈一切處的一切菩薩，在兜率天，化乘白象降生於神母的胎中，初生於王宮，捨棄家庭出家學道，前往菩提樹下成就正等正覺，轉動清凈法輪，升到忉利天（Trayastrimsa Heaven，欲界天之一）為母親說法，』
【English Translation】 English version: 『How should one understand the Dharma Gate of Manifesting Adornments, and what is its realm?』 The answer is: 『Good man! Those who enter this Dharma Gate can deeply experience the present moment of correct perception, where all dharmas neither arise nor cease, abiding in the Samadhi of Adornment within the equal Dharma forest. Those who dwell in this Samadhi attain the supernatural power of wish-fulfilling freedom. This person manifests in Tushita Heaven (one of the heavens in the desire realm) in Jambudvipa (the world we live in), and also manifests in Tushita Heaven in the countless dust-mote worlds of the ten directions. In those places, before each Buddha, they manifest countless forms, emanating from their own body countless Buddha-ksetra-samudra (Buddha-fields) of Mano-maya-kaya (mind-made bodies) as numerous as dust motes, respectfully bowing and making offerings, cultivating various meritorious deeds; they also bring countless inexpressible dust-mote clouds of various colored flowers, inexpressible clouds of various colored necklaces, inexpressible clouds of various colored jeweled garlands, inexpressible clouds of various colored fragrant powders and incense, inexpressible clouds of various colored silk canopies and banners, inexpressible clouds of various colored jeweled nets and tents, inexpressible clouds of various colored jeweled thrones, and before each throne, there are inexpressible clouds of light and flames, each light adorned with various jewels; and even inexpressible clouds of all kinds of various colored adornments, to offer to the Tathagata; they also bring inexpressible clouds of various colored fragrant water, from which emerge inexpressible clouds of various jeweled lotuses, and from the jeweled lotus clouds emerge inexpressible clouds of heavenly necklace adornments, various jeweled light adornments, and even clouds of offerings from all the heavens of Akanistha (the highest heaven in the form realm); from the fragrant water also emerge inexpressible Chakravartin (ideal world-ruling monarchs), and various lesser kings and all worldly offerings; from the fragrant water also emerge inexpressible Naga and other eight kinds of deities, and even inexpressible clouds of all kinds of offerings, to offer to the Tathagata. All Bodhisattvas throughout all places, in Tushita Heaven, transform into a white elephant and descend into the womb of their divine mother, are first born in the royal palace, renounce their families to practice the Way, go to the Bodhi tree to attain perfect enlightenment, turn the pure Dharma wheel, ascend to Trayastrimsa Heaven (one of the heavens in the desire realm) to preach the Dharma to their mother,』
天上人中變現自在，乃至涅槃，于諸佛所植眾德本，以此本願因緣力故，示現摩㝹摩色身，遍一切處供養諸佛，諸供養具亦復如是。如是種種諸供養具，皆緣久修大愿莊嚴法界力生。若有眾生知我所修如是供養者，皆于阿耨多羅三藐三菩提，得不退轉。若有眾生來至我所，我即為說摩訶般若波羅蜜，示教利喜。
「善男子！汝今當知，我常不起眾生相，不著眾生相，眾生無相故；知一切語言音聲，而不著音聲，音聲無性相故。見一切佛光明相好，而不著相好。何以故？深知法身無色相故。受持一切諸佛法輪，而亦不著法輪之相，深心解了諸法真如實際法性相故。于唸唸中，充滿普遍虛空法界，而亦不著法界相，善能了知一切諸法如幻化相故。善男子！我唯知此一切種智，普能開現無底菩薩法門。
「善男子！汝今當知，諸大菩薩究竟法界，一切菩薩境界無著，能以一身，結加趺坐，充滿十方一切世界，于自身內，悉能示現一切十方諸佛剎土妙莊嚴事，于剎那剎那頃，周遍十方禮事諸佛。于自身內，普能示現一切諸佛神通變化願力，能以一毛遍縛十方諸須彌山，舉置他方無量世界，於一一毛孔，普現十方一切世界劫成壞相，於一剎那頃，普於十方不可說不可說劫攝受眾生，終不捨離。諸大菩薩摩訶薩，具足
【現代漢語翻譯】 現代漢語譯本：在天上和人間能夠隨意顯現，乃至進入涅槃，在諸佛那裡種下各種功德的根本，憑藉這根本的願力因緣，示現摩尼（如意寶珠）般的身色，遍佈一切處供養諸佛，各種供養的器具也是如此。這些種種供養器具，都是因為長久修習大愿莊嚴法界的力量而產生。如果有眾生知道我所修的這些供養，都能在阿耨多羅三藐三菩提（無上正等正覺）上得到不退轉。如果有眾生來到我這裡，我就為他們宣說摩訶般若波羅蜜（大智慧到彼岸），開示教導，令他們歡喜。 『善男子！你現在應當知道，我常常不執著于眾生相，不執著于眾生相，因為眾生本無自性；我了知一切語言音聲，但不執著于音聲，因為音聲沒有自性；我見到一切佛的光明相好，但不執著于相好。為什麼呢？因為我深深地知道法身沒有色相。我受持一切諸佛的法輪，也不執著於法輪的相，因為我內心深處理解諸法的真如實際法性。在每一個念頭中，我充滿普遍虛空法界，也不執著於法界相，因為我善於了知一切諸法如幻化一般。善男子！我只知道這所有的一切種智，能夠普遍地開顯無底的菩薩法門。 『善男子！你現在應當知道，諸大菩薩究竟通達法界，一切菩薩的境界都沒有執著，能夠以一身，結跏趺坐，充滿十方一切世界，在自身內，能夠示現一切十方諸佛剎土的微妙莊嚴景象，在剎那剎那間，周遍十方禮敬諸佛。在自身內，能夠普遍示現一切諸佛的神通變化願力，能夠用一根毛髮遍縛十方所有的須彌山（山王），舉到其他無量世界，在每一個毛孔中，普遍顯現十方一切世界劫的成住壞空之相，在一個剎那間，普遍在十方不可說不可說劫中攝受眾生，終不捨離。諸大菩薩摩訶薩，具足
【English Translation】 English version: Manifesting freely in heavens and among humans, even unto Nirvana, having planted roots of virtue at the places of all Buddhas, by the power of these fundamental vows and conditions, I manifest a Mani (wish-fulfilling jewel)-like body, pervading all places to make offerings to all Buddhas, and the various implements of offering are also like this. These various implements of offering all arise from the power of long cultivation of great vows that adorn the Dharma Realm. If there are sentient beings who know of the offerings I cultivate, they will all attain non-retrogression in Anuttara-samyak-sambodhi (unexcelled complete enlightenment). If there are sentient beings who come to me, I will expound the Maha Prajna Paramita (Great Perfection of Wisdom) for them, instructing and delighting them. 'Good man! You should know now that I constantly do not cling to the appearance of sentient beings, nor am I attached to the appearance of sentient beings, because sentient beings have no inherent nature; I understand all languages and sounds, but I am not attached to sounds, because sounds have no inherent nature; I see the light and auspicious marks of all Buddhas, but I am not attached to these marks. Why? Because I deeply know that the Dharmakaya (Dharma body) has no form. I uphold the Dharma wheel of all Buddhas, but I am not attached to the appearance of the Dharma wheel, because I deeply understand the true suchness, the actual Dharma nature of all dharmas. In every thought, I fill the universal space of the Dharma Realm, but I am not attached to the appearance of the Dharma Realm, because I am skilled in understanding that all dharmas are like illusions. Good man! I only know this all-encompassing wisdom, which can universally reveal the boundless Bodhisattva Dharma gates. 'Good man! You should know now that the great Bodhisattvas thoroughly understand the Dharma Realm, and the realms of all Bodhisattvas are without attachment. They can, with one body, sit in full lotus posture, filling all the worlds of the ten directions. Within their own bodies, they can manifest the wondrous adornments of all the Buddha lands in the ten directions. In every instant, they can pervade the ten directions, paying homage to all Buddhas. Within their own bodies, they can universally manifest the miraculous powers and vows of all Buddhas. They can use one hair to bind all the Sumeru Mountains (king of mountains) of the ten directions, and lift them to other immeasurable worlds. In each pore, they can universally manifest the phases of formation, existence, destruction, and emptiness of all the worlds in the ten directions. In one instant, they can universally gather sentient beings in the ten directions for incalculable eons, never abandoning them. The great Bodhisattva Mahasattvas are endowed with
一切深智海行，我當云何能知能說彼功德愿？
「善男子！汝從此南行，有國名險難，城名寶莊嚴，于彼城中，有一女人名婆須蜜多，汝詣彼問，云何菩薩學菩薩行、修菩薩道？」◎
◎爾時善財童子，頭面敬禮師子奮迅比丘尼足，瞻仰諦觀，辭退南行。善財童子得大慧光以照其心，具足長養一切善根，欲以教化諸眾生故，一心思惟諸法實相，建立一切清凈法水語言陀羅尼藏，廣修受持一切法輪陀羅尼，成就思惟力，為眾生歸依大悲一切世間之力，方便觀察一切種智充滿法界，速疾思惟一切凈法愿普觀察光明法門，莊嚴十方諸通明力，皆悉充滿一切法界，究竟成滿諸菩薩行諸菩薩業，滿足願力具諸神通，漸漸遊行，至險難國寶莊嚴城，推問尊者婆須蜜多女，今在何所？其城中人，作如是念：「我不聞此女有深智慧，善攝諸根身心寂靜。今此童子威儀庠序，其心恬泊調伏諸根，遠離放逸顛倒惑亂，念慧現前，視瞻詳審，言音和雅不著形色，正念思惟甚深法相，遠離懈惓心如大海，此非染欲顛倒之人，無情慾想不沒欲泥，不隨諸根超出魔界，不為一切諸魔所縛。如此童子具諸功德，何故為色問此女為？今此城中多有諸人，乃至不聞此女人名，何況識者？」有一人言：「善哉，善哉！善男子！汝於今者必獲大利
【現代漢語翻譯】 現代漢語譯本：一切深奧智慧的海洋般的修行，我應當如何才能知曉並述說它們的功德和願力呢？ 『善男子！你從這裡向南走，有一個國家名叫險難（指地勢險要，難以通行），城名叫寶莊嚴（指以珍寶裝飾的莊嚴城市）。在那座城中，有一位女子名叫婆須蜜多（意為『財富的朋友』），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？』 那時，善財童子，頭面頂禮師子奮迅比丘尼的腳，瞻仰觀察，告辭後向南走去。善財童子得到大智慧的光芒照耀他的內心，具足增長一切善根，爲了教化眾生，一心思維諸法的真實相狀，建立一切清凈法水的語言陀羅尼藏（指能持一切法義的咒語），廣泛修習受持一切法輪陀羅尼（指能轉動佛法的咒語），成就思維的力量，成為眾生歸依的大悲一切世間之力，方便觀察一切種智（指佛陀所具有的一切智慧）充滿法界，迅速思維一切清凈的法愿，普遍觀察光明法門，莊嚴十方諸通明力（指佛菩薩所具有的通達無礙的力量），都充滿一切法界，究竟圓滿諸菩薩的修行和事業，滿足願力，具足各種神通，漸漸地，到達險難國寶莊嚴城，打聽尊者婆須蜜多女，現在在哪裡？城中的人，這樣想：『我沒有聽說過這位女子有深厚的智慧，善於攝持諸根，身心寂靜。現在這位童子威儀莊重，內心平靜，調伏諸根，遠離放逸、顛倒和迷惑，念和慧都現前，觀察詳審，言語溫和，不執著于外在的形色，正念思維甚深的法相，遠離懈怠，心如大海，這絕不是一個被染污慾望顛倒的人，沒有情慾的念頭，不沉溺於慾望的泥潭，不隨順諸根，超越魔界，不被一切魔所束縛。』這樣的童子具足各種功德，為什麼爲了美色而詢問這個女子呢？現在這個城中很多人，甚至沒有聽說過這個女人的名字，更何況認識她呢？」有一個人說：『好啊，好啊！善男子！你現在必定會獲得大利益。』
【English Translation】 English version: All the profound wisdom-ocean practices, how should I know and speak of their merits and vows? 'Good man! You go south from here, there is a country named Difficult (referring to a place that is dangerous and difficult to pass), and a city named Jewel Adornment (referring to a magnificent city decorated with jewels). In that city, there is a woman named Vasumitra (meaning 'friend of wealth'), you go to her and ask, 'How does a Bodhisattva learn the practice of a Bodhisattva and cultivate the path of a Bodhisattva?' At that time, Sudhana, with his head and face, respectfully bowed at the feet of the Bhikshuni Lion's Vigour, gazed upon her, and took his leave to go south. Sudhana obtained the light of great wisdom illuminating his heart, fully growing all good roots. In order to teach and transform all sentient beings, he single-mindedly contemplated the true nature of all dharmas, established the treasury of language dharanis (referring to mantras that can hold all the meanings of the Dharma) of all pure Dharma waters, widely practiced and upheld all Dharma wheel dharanis (referring to mantras that can turn the wheel of Dharma), achieved the power of contemplation, became the power of great compassion for all beings to rely on, the power of all worlds, skillfully observed all-knowing wisdom (referring to all the wisdom possessed by the Buddha) filling the Dharma realm, quickly contemplated all pure Dharma vows, universally observed the light Dharma doors, adorned the powers of all clear understandings in the ten directions (referring to the unobstructed powers possessed by Buddhas and Bodhisattvas), all filling the entire Dharma realm, ultimately fulfilling all Bodhisattva practices and deeds, fulfilling vows, possessing all kinds of supernatural powers, gradually, he arrived at the city of Jewel Adornment in the country of Difficult, inquiring about the Venerable Vasumitra, where she was now? The people in the city thought, 'I have not heard that this woman has profound wisdom, is good at controlling her senses, and has a peaceful body and mind. Now this youth is dignified, his heart is calm, he has subdued his senses, is far from indulgence, delusion, and confusion, mindfulness and wisdom are present, he observes carefully, his speech is gentle, he is not attached to external forms, he contemplates the profound aspects of the Dharma with right mindfulness, is far from laziness, his heart is like the ocean, this is definitely not a person who is deluded by defiled desires, has no thoughts of lust, does not sink into the mud of desire, does not follow the senses, transcends the realm of demons, and is not bound by all demons.' Such a youth possesses all kinds of merits, why would he ask about this woman for her beauty? Now many people in this city have not even heard of this woman's name, let alone know her?' One person said, 'Good, good! Good man! You will surely obtain great benefits now.'
，乃能問此尊者婆須蜜多。如汝問意，必已先發阿耨多羅三藐三菩提心，決定為於一切眾生，必能永離淫怒癡箭，不壞凈想，不著不凈，普解一切諸縛著者。善男子！今此尊者婆須蜜多，在此城北歡喜園中莊嚴樓閣，止於其中。」
爾時善財童子，聞此語已，歡喜踴躍，往詣其所，住于門側，叉手合掌，瞻察園內，見彼宮宅廣博嚴凈，十種寶墻周匝圍繞，列殖十行寶多羅樹，十重寶塹其水清深，具八功德盈滿其中，優缽羅花、缽頭摩花、拘勿頭花、分陀利花，開敷鮮榮彌覆水上，底布金沙，寶岸嚴麗，雜色光明充遍園林。寶殿樓閣清凈莊嚴，綺窗香風怡悅眾心，連錢半月校飾羅網，金剛力士瞋目奮杵，眾寶師子震尾哮吼，壯士獸王列侍門側，宮城四角有明珠柱，眾寶觀闕放種種光，雨寶珠花積至於膝，凈琉璃地如懸虛空，有如意珠王映于地下，紫磨金渠流香色水，黃金蓮花敷榮其上，從蓮花臺涌妙聲水，演散法音流聞十方，金色芭蕉放大光明，處處積寶猶如山崗，沉水香云迴旋宛轉，涂香末香遍熏宮城，異類眾鳥出和雅音。張大寶帳垂眾金花，摩尼寶鈴眾寶廁填，閻浮檀金以為羅網，彌覆宮墻，燒百千萬億無價寶香，香菸芬馥充滿虛空，無量諸天列侍供養，諸天妓樂不鼓自鳴，眾吉祥瓶盛如意珠從地踴出，又雨
【現代漢語翻譯】 現代漢語譯本：於是，他才能夠向這位尊者婆須蜜多（Vasumitra，一位受尊敬的修行者）請教。正如你所問的意圖，你必定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），決心爲了所有眾生，必定能夠永遠脫離淫慾、嗔怒、愚癡的毒箭，不破壞清凈的念想，不執著于不凈的事物，普遍解脫一切束縛之人。善男子！現在這位尊者婆須蜜多，就在這座城北的歡喜園中，在裝飾華麗的樓閣里修行。 當時，善財童子（Sudhana）聽了這些話，歡喜雀躍，前往她所在的地方，站在門邊，雙手合十，觀察園內，看到那宮殿廣闊而莊嚴，十重寶墻環繞四周，排列種植著十行寶多羅樹（Tala，一種棕櫚樹），十重寶塹，水清而深，充滿著八種功德，優缽羅花（Utpala，藍色蓮花）、缽頭摩花（Padma，紅色蓮花）、拘勿頭花（Kumuda，白色睡蓮）、分陀利花（Pundarika，白色蓮花）盛開，鮮艷地覆蓋在水面上，底部鋪著金沙，寶岸裝飾華麗，各種顏色的光芒充滿園林。寶殿樓閣清凈莊嚴，綺麗的窗戶和香風使人心曠神怡，連錢半月形的裝飾羅網，金剛力士（Vajrapani，手持金剛杵的護法神）怒目圓睜，揮舞著金剛杵，眾寶獅子搖著尾巴咆哮，壯士和獸王排列在門邊侍衛，宮城四角有明珠柱，眾寶觀闕放出各種光芒，寶珠和花朵像雨一樣落下，堆積到膝蓋高，清凈的琉璃地面像懸在空中，有如意珠王（Cintamani，能滿足願望的寶珠）映照在地下，紫磨金渠流淌著香色的水，黃金蓮花在上面盛開，從蓮花臺上涌出美妙的聲音，傳播著佛法之音，傳遍十方，金色的芭蕉樹放出巨大的光明，處處堆積著寶物，像山崗一樣，沉水香云迴旋飄蕩，涂香和末香遍佈宮城，各種不同的鳥發出和諧悅耳的聲音。張開巨大的寶帳，垂掛著各種金花，摩尼寶鈴（Mani，寶珠）和各種寶物裝飾其中，用閻浮檀金（Jambudvipa，一種黃金）做成羅網，覆蓋在宮墻上，燃燒著百千萬億無價的寶香，香菸芬芳，充滿虛空，無數諸天排列侍奉供養，諸天的音樂不敲自鳴，各種吉祥瓶盛滿如意珠從地涌出，又下起了寶
【English Translation】 English version: Then he was able to ask this venerable Vasumitra (a respected practitioner). As your intention in asking, you must have already first generated the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment), determined for the sake of all sentient beings, to be able to forever depart from the arrows of lust, anger, and ignorance, not to destroy pure thoughts, not to be attached to impure things, and to universally liberate all those who are bound. Good man! Now this venerable Vasumitra is in the Joyful Garden north of this city, practicing in a decorated pavilion. At that time, Sudhana (a seeker of enlightenment), having heard these words, rejoiced and leaped for joy, and went to the place where she was, stood by the door, with his palms joined together, observing the garden, and saw that the palace was vast and magnificent, surrounded by ten layers of jeweled walls, with ten rows of jeweled Tala trees (a type of palm tree) planted, ten layers of jeweled moats, the water clear and deep, filled with eight merits, Utpala flowers (blue lotuses), Padma flowers (red lotuses), Kumuda flowers (white water lilies), and Pundarika flowers (white lotuses) blooming, vividly covering the water, the bottom covered with golden sand, the jeweled banks beautifully decorated, various colors of light filling the garden. The jeweled halls and pavilions were pure and magnificent, the beautiful windows and fragrant breezes delighted the mind, the coin-shaped half-moon decorations and nets, Vajrapani (a Dharma protector holding a vajra) with angry eyes, brandishing a vajra, jeweled lions shaking their tails and roaring, strong men and beast kings standing guard at the door, at the four corners of the palace were bright pearl pillars, the jeweled watchtowers emitting various lights, jeweled pearls and flowers falling like rain, piling up to the knees, the pure crystal ground like hanging in the air, with a Cintamani (wish-fulfilling jewel) king reflecting on the ground, purple gold channels flowing with fragrant colored water, golden lotuses blooming on top, from the lotus platforms emerged wonderful sounds, spreading the Dharma sound, reaching all directions, golden banana trees emitting great light, treasures piled up everywhere, like mountain ranges, sinking incense clouds swirling and floating, scented powders and incense covering the palace, various kinds of birds emitting harmonious and pleasant sounds. A large jeweled tent was spread, hanging with various golden flowers, Mani (jewel) bells and various treasures decorated within, Jambudvipa gold (a type of gold) was used to make nets, covering the palace walls, burning hundreds of millions of priceless incense, the fragrant smoke filling the void, countless devas (gods) lined up to serve and make offerings, the music of the devas played without being struck, various auspicious vases filled with wish-fulfilling jewels emerged from the ground, and it rained jeweled
無量天寶花云、無量天寶香云、無量幢幡寶蓋云、無量天衣瓔珞云、無量妓樂天音聲云。如是種種供養具云，一一皆放無量色光彌覆虛空，照十方界。無量萬億金剛寶藏盈滿宮中，一一寶園雕文刻鏤，光光相照映徹無礙。復有無量十種寶園以為圍繞，珍妙莊嚴清凈無極。
尊者婆須蜜多，端正微妙色如花敷，相好具足身真金色，不長不短不肥不瘦，目睫紺色如青蓮花，鬢髮柔潤其色紺艷，威儀齊整進止庠序，手足鮮澤千輻輪相，六慾天后不得為比，聲逾梵音悉解眾語，善知世間工巧伎藝，深達一切諸論根本，及論議相皆悉究盡，善知字義善辯正智，善巧方便如幻境界。善知菩薩方便法門，善知菩薩方便法界，具諸相好瓔珞嚴身，摩尼寶冠放大光明，心王明珠以為花鬘，本願眷屬皆悉圍繞，功德成滿不可沮壞，具足無盡功德寶藏，身出光明普照一切，饒益光、柔軟光、悅樂光、開心光、莊嚴菩薩心道之光，以此光明嚴飾一切眾生之心，遇斯光者得離五欲，拔眾苦根。
爾時善財童子，詣尊者婆須蜜多所，叉手合掌白言：「大聖！我已先發阿耨多羅三藐三菩提心，而未知云何學菩薩行、修菩薩道？」答言：「善男子！我唯知此，一億離欲無垢具足莊嚴菩薩法門。善男子！若天見我，遍一切處天光瓔珞以自嚴飾
【現代漢語翻譯】 現代漢語譯本：無量的天寶花云、無量的天寶香云、無量的幢幡寶蓋云、無量的天衣瓔珞云、無量的妓樂天音聲云。像這樣種種的供養具云，每一個都放出無量的色光，瀰漫覆蓋虛空，照耀十方世界。無量萬億的金剛寶藏充滿宮殿之中，每一個寶園都雕刻著精美的紋飾，光芒相互輝映，通透明徹，沒有阻礙。又有無量的十種寶園圍繞著宮殿，珍貴美妙，莊嚴清凈到了極點。 尊者婆須蜜多（Vasumitra），容貌端正微妙，像花朵盛開一樣美麗，相貌美好，身體呈現真正的金色，不高不矮，不胖不瘦，眼睛的睫毛是紺色，像青蓮花一樣，鬢髮柔順潤澤，顏色紺艷，威儀整齊，舉止安詳有序，手足鮮亮光澤，有千輻輪相，六慾天的天后都不能與她相比，聲音勝過梵音，能夠理解所有語言，精通世間的工藝技巧，深入瞭解一切論典的根本，以及論議的各種方面，都徹底通曉，善於理解文字的含義，善於辯論，具有正確的智慧，善於運用方便法門，如同幻化的境界。善於瞭解菩薩的方便法門，善於瞭解菩薩的方便法界，具備各種美好的相貌，用瓔珞裝飾身體，摩尼寶冠放出光明，以心王明珠作為花鬘，本願的眷屬都圍繞著她，功德圓滿，不可破壞，具備無盡的功德寶藏，身體發出光明普照一切，饒益光、柔軟光、悅樂光、開心光、莊嚴菩薩心道的光，用這種光明來莊嚴一切眾生的心，遇到這種光明的人能夠脫離五欲，拔除一切痛苦的根源。 這時，善財童子來到尊者婆須蜜多所在的地方，叉手合掌，說道：『大聖！我已先發了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，無上正等正覺之心），但是還不知道如何學習菩薩的修行，修持菩薩的道？』尊者回答說：『善男子！我只知道這一億離欲無垢具足莊嚴菩薩法門。善男子！如果天人見到我，會用遍佈一切處的天光瓔珞來莊嚴自己。』
【English Translation】 English version: Immeasurable clouds of heavenly jeweled flowers, immeasurable clouds of heavenly jeweled incense, immeasurable clouds of banners, canopies, and jeweled parasols, immeasurable clouds of heavenly garments and necklaces, immeasurable clouds of heavenly music and sounds. Such are the various clouds of offerings, each emitting immeasurable colored light, pervading and covering the void, illuminating the ten directions. Immeasurable billions of vajra (diamond) treasures fill the palace, each jeweled garden carved with exquisite patterns, the lights reflecting each other, clear and unobstructed. Furthermore, there are immeasurable ten kinds of jeweled gardens surrounding it, precious, wonderful, adorned, and pure beyond compare. Venerable Vasumitra, with a countenance of exquisite beauty, like a blooming flower, possessing perfect features, her body a true golden color, neither tall nor short, neither fat nor thin, her eyelashes dark blue like blue lotuses, her hair soft and lustrous, its color a deep blue, her demeanor dignified and orderly, her movements graceful and composed, her hands and feet bright and radiant, bearing the marks of a thousand-spoked wheel, the consorts of the six desire heavens cannot compare to her, her voice surpasses the Brahma sound, she understands all languages, is skilled in worldly crafts and arts, deeply understands the roots of all treatises, and all aspects of debate, thoroughly comprehending them, is skilled in understanding the meaning of words, skilled in debate, possessing correct wisdom, skilled in using expedient means, like an illusory realm. She is skilled in understanding the expedient methods of Bodhisattvas, skilled in understanding the expedient realm of Bodhisattvas, possessing all beautiful features, adorning her body with necklaces, her mani (jewel) crown emitting great light, with the mind-king pearl as a garland, her original vow retinue all surrounding her, her merits perfected and indestructible, possessing inexhaustible treasures of merit, her body emitting light that illuminates all, the light of benefit, the light of gentleness, the light of joy, the light of opening the heart, the light of adorning the Bodhisattva's path of mind, using this light to adorn the minds of all sentient beings, those who encounter this light are able to detach from the five desires, and uproot the source of all suffering. At that time, Sudhana (Good Wealth) went to where Venerable Vasumitra was, bowed with his palms together, and said: 'Great Sage! I have already generated the mind of anuttara-samyak-sambodhi (supreme perfect enlightenment), but I do not yet know how to learn the practice of a Bodhisattva, how to cultivate the path of a Bodhisattva?' She replied: 'Good man! I only know this, the one hundred million pure, stainless, fully adorned Bodhisattva Dharma gates. Good man! If the devas (gods) see me, they will adorn themselves with heavenly light and necklaces that pervade all places.'
，為天女形；若人見我，我以上妙色清凈慈心而自莊嚴，為童女形；非人見我，我現非人女形，端正殊妙，遍非人處。若有眾生來至我所，起淫怒癡，無有是處，唯得菩薩無受正法，恒為眾生說清凈解脫，離苦法門。聞我名者得厭離觀，速得成就功德三昧，身心寂靜無有障礙；見我形者，即得歡喜三昧；聞我聲者，即得無量聲藏三昧；聞我名者，即得歸依佛法僧寶，即得諸佛剎普現色三昧；若有眾生與我同止者，即得解脫光三昧；若有眾生諦觀我者，即得寂靜莊嚴三昧；若有見我頻申欠呿者，得壞散外道三昧；若有眾生觀察我者，得一切諸佛境界光明三昧；若有眾生與我言者，即得守護攝受一切眾生藏三昧；若有眾生為我搔癢者，即得一切德集花藏三昧；若有眾生親近我者，即得一億無染離欲莊嚴菩薩無著無極明凈一切智境界法門。」
善財童子白言：「大聖！昔於何所修何功德、種何善根、有何等業、得此法門？」
答言：「善男子！過去有佛號無染著行如來、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。爾時，無染著行如來出興於世，為哀愍饒益一切眾生故，向普賢城始至界上。當舉足時，國土城邑六種震動，下足之時，丘墟坑坎皆自夷平，空中清明自然嚴凈。爾
【現代漢語翻譯】 現代漢語譯本：我化現為天女的形象；如果有人看見我，我就以最美好的容貌、清凈的慈悲心來莊嚴自己，化現為童女的形象；如果非人看見我，我就化現為非人女的形象，端莊美好，遍佈非人之處。如果有眾生來到我這裡，生起淫慾、嗔怒、愚癡，這是不可能的，他們只會得到菩薩無受的正法，恒常為眾生宣說清凈解脫、遠離痛苦的法門。聽到我名字的人會得到厭離的觀想，迅速成就功德三昧（一種禪定狀態），身心寂靜沒有障礙；看見我形貌的人，會立即得到歡喜三昧；聽到我聲音的人，會立即得到無量聲藏三昧；聽到我名字的人，會立即皈依佛法僧三寶，立即得到諸佛剎土普遍顯現色相的三昧；如果有眾生與我同住，會立即得到解脫三昧；如果有眾生仔細觀察我，會立即得到寂靜莊嚴三昧；如果有人看見我頻繁地伸懶腰打哈欠，會得到破除外道的三昧；如果有眾生觀察我，會得到一切諸佛境界光明三昧；如果有眾生與我交談，會立即得到守護攝受一切眾生藏三昧；如果有眾生為我撓癢，會立即得到一切功德聚集的花藏三昧；如果有眾生親近我，會立即得到一億無染離欲莊嚴菩薩無著無極明凈一切智境界的法門。」 善財童子問道：「大聖！您過去在什麼地方修行了什麼功德，種下了什麼善根，做了什麼業，才得到這樣的法門呢？」 回答說：「善男子！過去有一尊佛，號為無染著行如來（如來是佛的十號之一，意為乘如實之道而來）、應供（應受人天供養）、正遍知（真正普遍知道一切法）、明行足（智慧和德行圓滿）、善逝（以智慧到達涅槃）、世間解（瞭解世間一切事理）、無上士（無與倫比的人）、調御丈夫（能調伏眾生的大丈夫）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（世間最尊貴的人）。當時，無染著行如來爲了哀憫饒益一切眾生，來到普賢城，剛到邊界上。當他抬起腳時，國土城邑發生六種震動，當他放下腳時，丘陵坑洼都自然平坦，空中清明自然莊嚴清凈。那時，
【English Translation】 English version: I manifest as a celestial maiden; if someone sees me, I adorn myself with the most exquisite beauty and a pure heart of compassion, manifesting as a young maiden; if a non-human sees me, I manifest as a non-human female, dignified and beautiful, pervading all non-human realms. If sentient beings come to me and arise with lust, anger, or ignorance, this is impossible; they will only attain the Bodhisattva's unattached Dharma, constantly speaking to sentient beings about the pure liberation and the path to freedom from suffering. Those who hear my name will attain the contemplation of detachment, quickly achieving the Samadhi (a state of meditative absorption) of merit, with body and mind tranquil and without obstacles; those who see my form will immediately attain the Samadhi of joy; those who hear my voice will immediately attain the Samadhi of the treasury of immeasurable sounds; those who hear my name will immediately take refuge in the Triple Gem of Buddha, Dharma, and Sangha, and immediately attain the Samadhi of the universal manifestation of forms in all Buddha-lands; if sentient beings dwell with me, they will immediately attain the Samadhi of liberation; if sentient beings contemplate me attentively, they will immediately attain the Samadhi of tranquil adornment; if someone sees me frequently stretching and yawning, they will attain the Samadhi of destroying external paths; if sentient beings observe me, they will attain the Samadhi of the light of all Buddha's realms; if sentient beings speak with me, they will immediately attain the Samadhi of protecting and embracing all sentient beings; if sentient beings scratch me, they will immediately attain the Samadhi of the flower treasury of all accumulated virtues; if sentient beings approach me, they will immediately attain the Dharma gate of one billion undefiled, detached, adorned Bodhisattvas, without attachment, without limit, clear, and with the realm of all-knowing wisdom. Sudhana asked, 'Great Sage! In what place did you cultivate what merits, plant what roots of goodness, and perform what actions in the past to attain this Dharma gate?' The answer was, 'Good man! In the past, there was a Buddha named Undefiled Conduct Tathagata (Tathagata is one of the ten titles of a Buddha, meaning 'one who has thus come'), Arhat (worthy of offerings), Samyaksambuddha (perfectly enlightened), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unsurpassed), Purushadamyasarathi (tamer of men), Shastha Devamanushyanam (teacher of gods and humans), Buddha (enlightened one), and Bhagavan (the Blessed One). At that time, Undefiled Conduct Tathagata, out of compassion and for the benefit of all sentient beings, came to the city of Universal Virtue, just reaching its border. When he lifted his foot, the land and cities shook in six ways; when he put his foot down, the hills and pits all became naturally level, and the sky was clear and naturally adorned. At that time,
時世尊，足蹈門閫，即時大地復更震動，瓦礫墻壁化成七寶，散雜寶花列住空中，羅覆宮城百千萬億，諸天樂器，眾寶校飾，懸在虛空不鼓自鳴，無量諸天各與宮殿，列侍空中，頂禮佛足，雨諸天花以供養佛。佛入城時，放金色光猶如金山。我于爾時，生彼城中為長者妻，亦名婆須蜜多，見佛色身，相好光明神通具足，即開發我宿世善根。我于爾時，與夫長者，疾詣佛所，即脫所著無價寶珠以散佛上，所散寶珠悉住虛空，接足作禮。
「爾時文殊師利童子為佛侍者，時文殊師利即告我言：『善女人！汝可速發無上道心。』我于爾時，始發菩薩無上道心。」
婆須蜜多告善財言：「我唯得此，一億無染離欲莊嚴無著法門，諸大菩薩智慧方便化度眾生大海深廣三昧法門，大智慧力不可壞伏境界，我當云何能知能說彼功德行？善男子！汝從此南行，彼有大城名曰善寂，城中長者名曰不憍高貴德王，彼大長者晝夜六時，恒常供養栴檀寶塔，汝詣彼問，云何菩薩學菩薩行修菩薩道？」
時善財童子，頭面敬禮彼女人足，辭退南行，漸漸游步，至彼大城，到長者所白言：「大聖！我已先發阿耨多羅三藐三菩提心，而未知云何學菩薩行修菩薩道？」
長者答言：「我唯成就不滅度實際菩薩法門，住此法門，
【現代漢語翻譯】 現代漢語譯本：當時，世尊的腳剛踏入門檻，大地立刻再次震動，瓦礫墻壁都化成了七寶，散落的寶花排列在空中，像羅網一樣覆蓋著宮城，有百千萬億之多。諸天的樂器，用各種珍寶裝飾，懸在空中不用敲擊就自己發出聲音。無數的天人各自帶著宮殿，排列在空中侍奉，頂禮佛的腳，散下各種天花來供養佛。佛進入城時，放出金色的光芒，猶如一座金山。我那時，出生在這個城中，是位長者的妻子，也叫婆須蜜多（Vasumitra），見到佛的色身，相貌美好，光明照耀，神通具足，就開發了我宿世的善根。我當時，和我的丈夫長者，趕緊到佛那裡，就脫下所穿戴的無價寶珠散在佛的身上，散落的寶珠都停留在空中，然後我們跪拜佛的腳。 當時，文殊師利（Manjusri）童子是佛的侍者，文殊師利就對我說：『善女人！你應當趕快發起無上道心。』我當時，才發起菩薩的無上道心。 婆須蜜多（Vasumitra）告訴善財（Sudhana）說：『我只得到了這一億無染離欲莊嚴無著法門，諸大菩薩用智慧方便教化眾生，像大海一樣深廣的三昧法門，以及大智慧力不可破壞的境界。我怎麼能夠知道和說出他們的功德和修行呢？善男子！你從這裡向南走，那裡有一座大城名叫善寂，城中有一位長者名叫不憍高貴德王（Apratigha-prabhavaraja），這位大長者白天黑夜六個時辰，經常供養栴檀寶塔，你到那裡去問，怎樣才是菩薩學菩薩行修菩薩道？』 當時，善財童子，頭面敬禮那位女人的腳，告辭後向南走去，漸漸地遊歷，到達那座大城，到了長者那裡，說道：『大聖！我早已發了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，無上正等正覺之心），但是還不知道怎樣才是學菩薩行修菩薩道？』 長者回答說：『我只成就了不滅度實際菩薩法門，住在這個法門中，』
【English Translation】 English version: At that time, when the World Honored One's foot stepped upon the threshold, the earth immediately shook again, and the rubble and walls transformed into seven treasures. Scattered precious flowers arranged themselves in the air, like a net covering the palace city, numbering in the hundreds of millions. The musical instruments of the heavens, adorned with various jewels, hung in the void and sounded without being struck. Countless heavenly beings, each with their palaces, lined up in the air to serve, bowing at the Buddha's feet, and showering down heavenly flowers as offerings to the Buddha. When the Buddha entered the city, he emitted golden light, like a golden mountain. At that time, I was born in that city as the wife of an elder, also named Vasumitra. Seeing the Buddha's physical form, with its beautiful features, radiant light, and complete spiritual powers, it awakened the good roots from my past lives. At that time, I, along with my husband, the elder, quickly went to the Buddha, and immediately took off the priceless jewels I was wearing and scattered them upon the Buddha. The scattered jewels all remained in the air, and then we bowed at the Buddha's feet. At that time, the youth Manjusri was the Buddha's attendant. Manjusri then said to me, 'Good woman! You should quickly arouse the unsurpassed Bodhi mind.' At that time, I first aroused the unsurpassed Bodhi mind of a Bodhisattva. Vasumitra told Sudhana, 'I have only attained this one hundred million undefiled, detached, adorned, and unattached Dharma gate. The great Bodhisattvas use wisdom and skillful means to teach sentient beings, the samadhi Dharma gates as vast and deep as the ocean, and the indestructible realm of great wisdom power. How can I know and speak of their merits and practices? Good man! You should travel south from here. There is a great city named Shanj, and in that city there is an elder named Apratigha-prabhavaraja. This great elder constantly makes offerings to the sandalwood stupa during the six periods of the day and night. You should go there and ask, how does a Bodhisattva learn the Bodhisattva practices and cultivate the Bodhisattva path?' At that time, Sudhana, with his head and face, respectfully bowed at the feet of that woman, took his leave, and traveled south. Gradually, he journeyed to that great city, and arrived at the elder's place, saying, 'Great Sage! I have already aroused the mind of anuttara-samyak-sambodhi, but I do not yet know how to learn the Bodhisattva practices and cultivate the Bodhisattva path?' The elder replied, 'I have only accomplished the Dharma gate of the Bodhisattva of the actual non-extinction. Abiding in this Dharma gate,'
我今審知諸佛如來不般涅槃，不入滅度，三世如來永不涅槃，無涅槃相，除佛方便，為度虛偽眾生故，示現涅槃，欲令舍利廣流佈故，普令一切得入律行。善男子！若人能知如來畢竟不般涅槃者，是人能開栴檀寶塔。善男子！汝今可往禮拜供養。」
善財童子即至塔所，頭面敬禮開栴檀塔，開塔戶時念念相續，得無盡佛性圓光明凈無盡三昧法門。
「善男子！我心於剎那剎那頃，常入正受，于正受中得無量無數圓光明凈三昧，于唸唸頃入勝進地。」
善財童子白言：「大聖！此法門者境界云何？」
答言：「善男子！我入此三昧時，普入一切三昧道門，三昧力故得見十方無量諸佛，迦葉如來、應供、正遍知，十方無量各恒河沙微塵數世界海，同名迦葉如來等；拘那含牟尼佛，及十方無量恒河沙微塵數世界海，同名拘那含牟尼佛等；尸棄如來，及十方無量恒河沙微塵數世界海，同名尸棄如來等；毗婆尸如來，及十方無量恒河沙微塵數世界海，同名毗婆尸如來等；提舍如來，及十方無量恒河沙微塵數世界海，同名提舍如來等；弗沙如來，及十方無量恒河沙微塵數世界海，同名弗沙如來等；無上勝佛，及十方無量恒河沙微塵數世界海，同名無上勝佛等；無上蓮花佛，及十方無量恒河沙微塵數世界海
【現代漢語翻譯】 現代漢語譯本：我現在確切地知道，諸佛如來不會進入般涅槃（完全的寂滅），不會進入滅度（徹底的解脫）。過去、現在、未來三世的如來永遠不會進入涅槃，沒有涅槃的相狀。這只是佛陀爲了方便教化，爲了度化虛妄的眾生，才示現涅槃，目的是爲了讓舍利（佛陀的遺骨）廣泛流傳，普遍讓一切眾生都能進入佛法的修行。善男子！如果有人能夠知道如來最終不會進入般涅槃，這個人就能開啟栴檀寶塔（用栴檀木製成的寶塔）。善男子！你現在可以前去禮拜供養。」 善財童子立刻來到塔前，恭敬地頂禮，開啟了栴檀塔。在開啟塔門的時候，他念念相續，獲得了無盡的佛性圓滿光明清凈無盡三昧法門（一種禪定狀態）。 「善男子！我的心在每一個剎那，都常處於正受（禪定狀態），在正受中獲得無量無數圓滿光明清凈的三昧，在每一個念頭中都進入更殊勝的境界。」 善財童子問道：「大聖！這個法門的境界是怎樣的呢？」 回答說：「善男子！我進入這種三昧時，普遍進入一切三昧的道門，憑藉三昧的力量，能夠見到十方無量諸佛，例如迦葉如來（過去七佛之一）、應供（值得供養的聖者）、正遍知（完全覺悟者），以及十方無量如同恒河沙微塵數的世界海，都有同名的迦葉如來等；拘那含牟尼佛（過去七佛之一），以及十方無量如同恒河沙微塵數的世界海，都有同名的拘那含牟尼佛等；尸棄如來（過去七佛之一），以及十方無量如同恒河沙微塵數的世界海，都有同名的尸棄如來等；毗婆尸如來（過去七佛之一），以及十方無量如同恒河沙微塵數的世界海，都有同名的毗婆尸如來等；提舍如來（過去七佛之一），以及十方無量如同恒河沙微塵數的世界海，都有同名的提舍如來等；弗沙如來（過去七佛之一），以及十方無量如同恒河沙微塵數的世界海，都有同名的弗沙如來等；無上勝佛，以及十方無量如同恒河沙微塵數的世界海，都有同名的無上勝佛等；無上蓮花佛，以及十方無量如同恒河沙微塵數的世界海
【English Translation】 English version: I now clearly understand that all Buddhas Tathagatas do not enter Parinirvana (complete extinction), nor do they enter Nirvana (complete liberation). The Tathagatas of the past, present, and future never enter Nirvana, and there is no aspect of Nirvana. This is merely a skillful means of the Buddha, for the sake of liberating illusory beings, to demonstrate Nirvana, with the purpose of widely spreading the relics (the remains of the Buddha), and universally enabling all beings to enter the practice of Dharma. Good man! If someone can know that the Tathagata ultimately does not enter Parinirvana, that person can open the Sandalwood Treasure Pagoda (a pagoda made of sandalwood). Good man! You may now go and pay homage and make offerings.」 Sudhana immediately went to the pagoda, respectfully bowed his head in reverence, and opened the Sandalwood Pagoda. As he opened the pagoda door, his thoughts continued uninterrupted, and he attained the inexhaustible Dharma gate of the Buddha-nature's perfect, luminous, pure, and inexhaustible Samadhi (a state of meditative absorption). 「Good man! My mind, in every instant, is constantly in a state of right reception (Samadhi), and in this right reception, I attain immeasurable and countless perfect, luminous, and pure Samadhis. In every thought, I enter a more advanced state.」 Sudhana asked, 「Great Sage! What is the realm of this Dharma gate?」 He replied, 「Good man! When I enter this Samadhi, I universally enter all the paths of Samadhi. Through the power of Samadhi, I can see the immeasurable Buddhas of the ten directions, such as Kashyapa Tathagata (one of the seven past Buddhas), Arhat (a worthy one), Samyaksambuddha (fully enlightened one), and the immeasurable world-seas of the ten directions, as numerous as the sands of the Ganges, all with the same name Kashyapa Tathagata, etc.; Krakucchanda Buddha (one of the seven past Buddhas), and the immeasurable world-seas of the ten directions, as numerous as the sands of the Ganges, all with the same name Krakucchanda Buddha, etc.; Sikhin Tathagata (one of the seven past Buddhas), and the immeasurable world-seas of the ten directions, as numerous as the sands of the Ganges, all with the same name Sikhin Tathagata, etc.; Vipashyin Tathagata (one of the seven past Buddhas), and the immeasurable world-seas of the ten directions, as numerous as the sands of the Ganges, all with the same name Vipashyin Tathagata, etc.; Vishvabhu Tathagata (one of the seven past Buddhas), and the immeasurable world-seas of the ten directions, as numerous as the sands of the Ganges, all with the same name Vishvabhu Tathagata, etc.; Kakusandha Tathagata (one of the seven past Buddhas), and the immeasurable world-seas of the ten directions, as numerous as the sands of the Ganges, all with the same name Kakusandha Tathagata, etc.; Supreme Victorious Buddha, and the immeasurable world-seas of the ten directions, as numerous as the sands of the Ganges, all with the same name Supreme Victorious Buddha, etc.; Supreme Lotus Buddha, and the immeasurable world-seas of the ten directions
，同名無上蓮花佛等。如是無量諸佛，行行相次不相障礙。一如來面白毫相中，映現一切十方無量一切諸佛，十方一切無量諸佛，白毫相中，映現一佛，一切諸佛毛孔光明，更相映現，亦復如是坐栴檀塔。我于剎那頃，皆悉睹見諸佛世尊，心心相續間無空缺，亦于剎那頃，得見閻浮提微塵數，復見百千萬億閻浮提微塵數，乃至十方恒河沙不可說不可說世界微塵數諸佛，復過是數，得見無量無邊微塵數諸佛，乃至得見不可說微塵數世界海諸佛。又見諸佛從初發心，遊戲神通無礙自在，亦見一切大愿清凈妙行成就分別功德不二法門，亦見滿愿波羅蜜清凈波羅蜜成就次第一切菩薩諸地，得普忍清凈遊戲神通，長養善根，降伏四魔，成就眾生，嚴凈佛土，成菩提道，轉妙法輪，放大光明。是諸大眾悉睹此相，心心相續間無空缺。」
時高貴德王菩薩告善財童子：「善男子！汝今見此栴檀塔中，無量凈明圓光明凈神通莊嚴諸如來不？悉皆同入毗羅摩伽三昧神通法輪不二法門不？諸佛如來，以此明凈不二法門神通力故，遍一切處，轉妙法輪，以明凈鏡身充滿法界。」
爾時善財童子白言大聖：「我今已見一切諸佛神通遊戲清凈境界，亦聞諸佛說法音聲，了了分明，不壞耳根，受持不忘，正念思惟，不失句義，次第分別
【現代漢語翻譯】 現代漢語譯本：還有名為無上蓮花佛等等的佛。像這樣無量諸佛，他們的修行次第相續不斷，互不障礙。一位如來眉間的白毫相中，映現出十方一切無量的諸佛；十方一切無量的諸佛，在他們的白毫相中，又映現出一位佛。一切諸佛的毛孔光明，互相映現，也是如此。他們都坐在栴檀寶塔中。我在極短的時間內，都能夠見到諸佛世尊，他們的心念相續不斷，沒有絲毫空缺。我也在極短的時間內，見到閻浮提（Jambudvipa，指我們所居住的這個世界）微塵數目的佛，又見到百千萬億閻浮提微塵數目的佛，乃至見到十方恒河沙數不可說不可說世界微塵數目的佛，甚至超過這個數目，見到無量無邊微塵數目的佛，乃至見到不可說微塵數世界海的諸佛。我又見到諸佛從最初發心，到遊戲神通，無礙自在，也見到一切大愿清凈妙行成就，分別功德不二法門，也見到圓滿波羅蜜（Paramita，指到達彼岸的修行）清凈波羅蜜成就次第，一切菩薩的各個修行階段，獲得普忍清凈遊戲神通，增長善根，降伏四魔（指煩惱魔、五蘊魔、死魔、天魔），成就眾生，莊嚴清凈佛土，成就菩提道，轉妙法輪，放出大光明。這些大眾都看到了這些景象，他們的心念相續不斷，沒有絲毫空缺。 當時，高貴德王菩薩告訴善財童子：『善男子！你現在見到這栴檀塔中，無量清凈光明圓滿，具有神通莊嚴的諸如來嗎？他們都一同進入毗羅摩伽三昧（Viramagatha Samadhi，指一種禪定狀態）神通法輪不二法門了嗎？諸佛如來，憑藉這種明凈不二法門的神通力，遍佈一切處，轉妙法輪，以明凈的鏡身充滿法界。』 這時，善財童子回答大聖：『我現在已經見到一切諸佛神通遊戲的清凈境界，也聽聞諸佛說法的音聲，清清楚楚，不損害我的耳根，我受持不忘，正念思惟，不遺失任何一句的含義，依次分別。』
【English Translation】 English version: There were also Buddhas named Supreme Lotus Buddha and so on. Like this, countless Buddhas, their practices followed one after another without obstruction. From the white hair mark between the eyebrows of one Tathagata, all the immeasurable Buddhas of the ten directions were reflected; from the white hair mark of all the immeasurable Buddhas of the ten directions, one Buddha was reflected. The light from the pores of all the Buddhas reflected each other, and it was the same. They all sat in the sandalwood pagoda. In an instant, I could see all the Buddhas, the World Honored Ones, their minds continuing without any gap. Also, in an instant, I saw Buddhas as numerous as the dust particles of Jambudvipa (referring to the world we live in), and again I saw hundreds of millions of billions of Buddhas as numerous as the dust particles of Jambudvipa, and even Buddhas as numerous as the dust particles of countless inexpressible worlds of the Ganges River in the ten directions. Even beyond this number, I saw countless immeasurable Buddhas as numerous as dust particles, and even saw Buddhas of the ocean of inexpressible dust particle worlds. I also saw the Buddhas from their initial aspiration, to their free and unobstructed play of spiritual powers, and also saw the accomplishment of all great vows, pure and wonderful practices, the non-dual Dharma gate of distinguishing merits, and also saw the successive accomplishment of the perfect Paramita (referring to the practice of reaching the other shore) and pure Paramita, all the stages of practice of all Bodhisattvas, obtaining the pure play of spiritual powers of universal patience, cultivating good roots, subduing the four Maras (referring to the Mara of afflictions, the Mara of the five aggregates, the Mara of death, and the Mara of the heavens), accomplishing sentient beings, adorning and purifying the Buddha lands, accomplishing the path to Bodhi, turning the wonderful Dharma wheel, and emitting great light. All these assemblies saw these sights, their minds continuing without any gap. At that time, the Bodhisattva Noble Virtue King said to Sudhana: 'Good man! Do you now see in this sandalwood pagoda, the countless pure, bright, and perfect, spiritually adorned Tathagatas? Do they all enter the non-dual Dharma gate of the Viramagatha Samadhi (referring to a state of meditation) spiritual power Dharma wheel? The Buddhas, the Tathagatas, by the power of this clear and non-dual Dharma gate, pervade all places, turn the wonderful Dharma wheel, and fill the Dharma realm with their clear mirror-like bodies.' At this time, Sudhana replied to the Great Sage: 'I have now seen the pure realm of all the Buddhas' play of spiritual powers, and I have also heard the voices of the Buddhas preaching the Dharma, clearly and distinctly, without harming my ears. I receive and remember them without forgetting, contemplate them with right mindfulness, without losing the meaning of any sentence, and distinguish them in order.'
，為人演說示教利喜，以智慧力分別諸佛法教，教授眾生，見彌勒等未來百佛、千佛、百千佛、億萬佛、阿閦婆頻婆羅阿僧祇佛，于唸唸中，剎那頃，心念明凈。亦見未來恒河沙不可說不可說世界微塵數等眾生，發菩薩心，修菩薩道，行三十七品，具六波羅蜜，遊戲神通，教化眾生，凈佛國土，取吉祥草，坐菩提樹，降伏四魔，成等正覺，轉妙法輪放大光明，示現涅槃。乃至正法像法，劫數成壞，心心相續，皆悉明瞭。如見此境，未來國土十方世界亦復如是。亦見現在毗盧遮那多陀阿伽度、阿羅訶、三藐三佛陀等，無量無數一切諸佛，從初發心，坐于道場，轉妙法輪，示現涅槃，正法像法，劫數成壞，住世久近。如此世界，十方亦然。十方三世一切佛剎，火劫起時，于栴檀塔，倍更明顯。亦聞十方三世諸佛已說今說當說，以智慧力，悉能受持，一切世間，聲聞緣覺，及小菩薩所不能及。」
「善男子！我唯知此不生不滅實際莊嚴平等菩薩法門，諸大菩薩於一念頃，悉知三世佛法本際平等，于剎那頃，莊嚴無量三昧境界海門，住如實際，無彼我相，亦無二意，住佛所住，於一切而無怯想，住歡喜法界，清凈莊嚴，三乘賢聖，如實智慧，平等無二，不著世間及世間果，一切三世如來印綬及受決法，悉充法界，常住不
【現代漢語翻譯】 現代漢語譯本：為他人演說，展示教誨，使人受益和喜悅，以智慧的力量分辨諸佛的教法，教導眾生。能見到彌勒等未來百佛、千佛、百千佛、億萬佛、阿閦婆頻婆羅阿僧祇佛（無數的佛），在每一個念頭中，在剎那之間，心念都清明澄凈。也能見到未來恒河沙數不可說不可說的世界微塵數那麼多的眾生，發起菩薩心，修菩薩道，修行三十七道品，圓滿六波羅蜜（六種到達彼岸的方法），運用神通，教化眾生，凈化佛國，取吉祥草，坐在菩提樹下，降伏四魔，成就無上正等正覺，轉動微妙的法輪，放出大光明，示現涅槃。乃至正法時期、像法時期，劫數的成住壞空，心念相續，都完全明瞭。如同見到此境，未來國土十方世界也是如此。也能見到現在毗盧遮那多陀阿伽度（如來）、阿羅訶（應供）、三藐三佛陀（正等覺）等，無量無數的一切諸佛，從最初發心，坐在道場，轉動微妙的法輪，示現涅槃，正法時期、像法時期，劫數的成住壞空，住世時間的長短。如此世界，十方世界也是這樣。十方三世一切佛剎，火劫發生時，在栴檀塔中，更加明顯。也能聽到十方三世諸佛已經說過、正在說、將要說的法，以智慧的力量，都能接受和保持，一切世間的聲聞、緣覺，以及小菩薩所不能達到的境界。 善男子！我只知道這不生不滅、實際莊嚴、平等的菩薩法門。諸大菩薩在一念之間，完全知道三世佛法根本的平等性，在剎那之間，莊嚴無量三昧境界海門，安住于如實實際，沒有你我之相，也沒有二元對立的想法，安住于佛所安住的境界，對於一切都沒有畏懼的想法，安住于歡喜的法界，清凈莊嚴，三乘的賢聖，如實的智慧，平等無二，不執著於世間和世間的果報，一切三世如來的印證和授記之法，都充滿法界，常住不滅。
【English Translation】 English version: Speaking to others, demonstrating teachings, benefiting and delighting people, using the power of wisdom to distinguish the teachings of all Buddhas, and instructing sentient beings. Able to see Maitreya and other future Buddhas, a thousand Buddhas, hundreds of thousands of Buddhas, billions of Buddhas, Akshobhya-vibhava-asankhya Buddhas (countless Buddhas), in every thought, in an instant, the mind is clear and pure. Also able to see countless sentient beings in the future, as many as the dust particles in countless inexpressible worlds of the Ganges River, generating the Bodhi mind, cultivating the Bodhisattva path, practicing the thirty-seven factors of enlightenment, perfecting the six paramitas (six ways to reach the other shore), using supernatural powers, teaching sentient beings, purifying Buddha lands, taking auspicious grass, sitting under the Bodhi tree, subduing the four maras, attaining unsurpassed complete enlightenment, turning the wonderful Dharma wheel, emitting great light, and demonstrating Nirvana. Even the Dharma-era, the semblance-era, the formation, existence, destruction, and emptiness of kalpas, the continuity of thoughts, are all completely understood. Just as seeing this realm, the future lands of the ten directions are also like this. Also able to see the present Vairocana Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), and other countless Buddhas, from the initial generation of the Bodhi mind, sitting in the Bodhimanda, turning the wonderful Dharma wheel, demonstrating Nirvana, the Dharma-era, the semblance-era, the formation, existence, destruction, and emptiness of kalpas, and the length of their stay in the world. Just like this world, the ten directions are also like this. When the fire kalpa arises in all Buddha lands of the ten directions and three times, it becomes even more apparent in the sandalwood stupa. Also able to hear the Dharma that the Buddhas of the ten directions and three times have already spoken, are speaking, and will speak, and with the power of wisdom, are able to receive and uphold it, a realm that all the Sravakas, Pratyekabuddhas, and lesser Bodhisattvas of the world cannot reach. Good man! I only know this non-arising, non-ceasing, actual adorned, equal Bodhisattva Dharma gate. All great Bodhisattvas, in a single thought, completely know the fundamental equality of the Dharma of the Buddhas of the three times, in an instant, adorn the immeasurable Samadhi realm sea gate, abide in the actual reality, without the appearance of self and other, nor with dualistic thoughts, abide in the realm where the Buddhas abide, without any fear towards anything, abide in the joyful Dharma realm, pure and adorned, the wise and holy ones of the three vehicles, with true wisdom, equal and non-dual, not attached to the world and the fruits of the world, all the seals and predictions of the Tathagatas of the three times, fill the Dharma realm, and are eternally abiding.
滅，一切如來，音聲充滿，法界不可思議，無量無邊，不可具說，我當云何能知能說彼功德行？善男子！於此南方，有孤絕山，名金剛輪莊嚴高顯，彼有菩薩名觀世音，住其山頂，汝詣彼問，云何菩薩學菩薩行，修菩薩道？」
時善財童子，頭面敬禮高貴德王菩薩足已，繞百千匝，眷仰瞻察，辭退南行。
爾時善財童子，正念思惟彼長者教，隨順菩薩解脫之藏，正念菩薩諸憶念力，承佛威神佛本願力，以三昧正受，于唸唸中，間無空缺，常念栴檀寶塔無量諸佛，悲泣雨淚，尋路而行，次第分別一切諸佛及諸佛法，於一心中莊嚴諸佛神通念定慧力，為欲長養菩提善根，思惟正念一切諸佛不思議業，漸漸遊行，到彼孤山，步步登陟，念觀世音，正念不捨。遙見經行在巖西阿，處處皆有流泉花樹，林池清淥，金花香草，柔軟鮮潔，皆從菩薩功德所生。至其山頂，見觀世音坐于金剛八楞之座，座出光明，嚴飾無比，與無量菩薩，眷屬圍繞，而為說法。時觀世音，身真金色，手執大悲白寶蓮華，說大慈悲經，勸發攝取一切眾生，入于普門示現法門。
爾時善財童子，既得見已，歡喜踴躍，不自勝持，生希有心，合掌諦觀，目不暫舍，作如是念：「善知識者即是如來，善知識者是佛道正因，善知識者是法寶云，
【現代漢語翻譯】 現代漢語譯本：『滅』，一切如來，他們的音聲充滿整個法界，不可思議，無量無邊，無法完全用言語描述。我怎麼可能知道並講述他們的功德和修行呢？善男子！在這南方，有一座孤立的山，名為金剛輪莊嚴高顯（意為以金剛輪裝飾，莊嚴而高聳的山），那裡有一位菩薩名為觀世音（意為觀察世間聲音的菩薩），住在山頂。你到那裡去請教他，菩薩如何學習菩薩的修行，如何修菩薩之道？」 當時，善財童子向高貴德王菩薩的足部恭敬地頂禮，然後繞行百千圈，仰望瞻視，告辭後向南方走去。 這時，善財童子正念思惟那位長者的教誨，隨順菩薩解脫的寶藏，正念菩薩的各種憶念力量，承蒙佛的威神力和佛的本願力，以三昧正定，在每一個念頭中，沒有絲毫空缺，常常憶念栴檀寶塔中無量的諸佛，悲傷地流著眼淚，沿著道路前行，次第分別一切諸佛和諸佛的教法，在一心中莊嚴諸佛的神通、念、定、慧的力量，爲了增長菩提的善根，思惟正念一切諸佛不可思議的業力，漸漸地，到達那座孤山，一步步地攀登，心中念著觀世音菩薩，正念不捨。遠遠地看見觀世音菩薩在巖石西側的平地上經行，到處都有流動的泉水和花樹，林池清澈碧綠，金色的花朵和香草，柔軟而鮮艷潔凈，都是從菩薩的功德中產生的。到達山頂，看見觀世音菩薩坐在金剛八棱的寶座上，寶座發出光明，裝飾無比莊嚴，與無量的菩薩眷屬圍繞在一起，正在說法。當時，觀世音菩薩的身體呈現真正的金色，手中拿著大悲白寶蓮花，宣說大慈悲經，勸導和攝取一切眾生，進入普門示現的法門。 這時，善財童子見到觀世音菩薩后，歡喜踴躍，無法控制自己，生起稀有的心，合掌專注地觀看，眼睛片刻也不離開，心中這樣想：『善知識就是如來，善知識是佛道的正因，善知識是法寶的云，』
【English Translation】 English version: 『Extinction,』 all Tathagatas, their voices fill the entire Dharma realm, inconceivable, immeasurable, and boundless, impossible to fully describe in words. How can I possibly know and speak of their merits and practices? Good man! In this southern direction, there is an isolated mountain named Vajra Wheel Adornment High Manifestation (meaning a mountain adorned with vajra wheels, majestic and towering), where there is a Bodhisattva named Avalokiteśvara (meaning the Bodhisattva who observes the sounds of the world), residing on its peak. Go there and ask him, how does a Bodhisattva learn the practices of a Bodhisattva, how does one cultivate the path of a Bodhisattva?」 At that time, Sudhana respectfully bowed at the feet of the Bodhisattva Noble Virtue King, then circumambulated him hundreds of thousands of times, looked up in reverence, and took his leave, heading south. At this time, Sudhana was mindfully contemplating the teachings of that elder, following the treasure of Bodhisattva liberation, mindfully recalling the various powers of recollection of the Bodhisattvas, receiving the majestic power of the Buddha and the power of the Buddha's original vows, with samadhi concentration, in every thought, without any gap, constantly remembering the immeasurable Buddhas in the sandalwood treasure pagoda, weeping with tears of sorrow, walking along the path, sequentially distinguishing all the Buddhas and the teachings of the Buddhas, in one mind adorning the powers of the Buddhas' supernormal abilities, mindfulness, concentration, and wisdom, in order to cultivate the roots of Bodhi, mindfully contemplating the inconceivable karmic activities of all the Buddhas, gradually, he arrived at that isolated mountain, climbing step by step, with Avalokiteśvara in his mind, his mindfulness unwavering. From afar, he saw Avalokiteśvara walking on the flat ground west of the rocks, everywhere there were flowing springs and flowering trees, the ponds and pools were clear and green, golden flowers and fragrant grasses, soft and fresh, all arising from the merits of the Bodhisattva. Reaching the summit, he saw Avalokiteśvara sitting on a vajra eight-sided throne, the throne emitting light, adorned with unparalleled splendor, surrounded by countless Bodhisattva retinues, expounding the Dharma. At that time, Avalokiteśvara's body was of true golden color, holding a great compassionate white treasure lotus in his hand, expounding the Great Compassion Sutra, exhorting and gathering all sentient beings, leading them into the Dharma gate of universal manifestation. At this time, having seen Avalokiteśvara, Sudhana was filled with joy and excitement, unable to contain himself, a rare feeling arose in his heart, he joined his palms and gazed intently, his eyes not leaving for a moment, thinking thus: 『A good teacher is the Tathagata, a good teacher is the true cause of the Buddha path, a good teacher is the cloud of Dharma treasure,』
善知識者是功德行藏，善知識者十力妙寶，善知識者難見難值最勝無比難可測量，善知識者是十二頭陀正因之行，善知識者是無盡智藏，善知識者生功德牙莖，善知識者能開發示道一切智門，善知識者能令一切眾生得入薩婆若海，究竟清凈無上佛性菩提境界。」如是讚歎善知識已，漸漸親近。
時觀世音，遙見善財，贊言：「善哉，善哉！善來童子！專求大乘，攝取眾生，救護一切眾生，生柔軟心、正直心、深心、求佛法心，起大悲心，向普賢行，發一切大愿清凈之行，成就一切大愿莊嚴，常樂受持一切佛法寶云，心不虧減，增長善根，修諸功德，無有厭足，順善知識，不違其教，從文殊師利智慧大海，成熟心行，得佛勢力光明三昧，身心嚴凈，無有垢穢，永離懈怠，終不退轉，常見諸佛心生歡喜，遠絕眾惡，修諸善行，成就智慧，心無障礙，凈如虛空，速得對治離苦法門，住諸如來境界光明守護法城，廣宣法教。」
爾時善財童子，至觀世音菩薩所，頭面禮足，繞百千匝，合掌恭敬，卻住一面，白言：「大聖！我已先發阿耨多羅三藐三菩提心，而未能知云何菩薩學菩薩行，修菩薩道？」
答言：「善哉，善哉！善男子！汝今已能發阿耨多羅三藐三菩提心。善男子！我已成就毗羅摩伽三昧大悲法門
【現代漢語翻譯】 現代漢語譯本：善知識是功德的儲藏，善知識是十力（如來十種智慧力量）的珍寶，善知識難以見到，難以遇到，是最殊勝無比，難以測量的。善知識是十二頭陀行（佛教苦行）的正確修行之因，善知識是無盡智慧的寶藏，善知識能生出功德的萌芽，善知識能夠開發並指示通往一切智慧的法門，善知識能夠使一切眾生進入薩婆若海（一切智之海），最終達到清凈無上的佛性菩提境界。」這樣讚歎善知識之後，（善財童子）漸漸地靠近。 這時觀世音菩薩，遠遠地看見善財童子，讚歎道：『好啊，好啊！你來得好啊，童子！你專心追求大乘佛法，攝受眾生，救護一切眾生，生起柔軟心、正直心、深心、求佛法的心，發起大悲心，趨向普賢菩薩的行愿，發起一切大愿清凈的修行，成就一切大愿的莊嚴，常常樂於受持一切佛法的寶云，心不虧損減少，增長善根，修習各種功德，沒有厭倦滿足，順從善知識，不違揹他們的教導，從文殊師利菩薩的智慧大海中，成熟自己的心行，得到佛的勢力光明三昧，身心清凈，沒有污垢，永遠遠離懈怠，最終不會退轉，常常見到諸佛心生歡喜，遠離一切惡行，修習各種善行，成就智慧，心中沒有障礙，清凈如同虛空，迅速得到對治痛苦的法門，安住于諸如來的境界光明所守護的法城，廣泛宣揚佛法教義。』 這時善財童子，來到觀世音菩薩的處所，頭面頂禮菩薩的雙足，繞行百千圈，合掌恭敬，退到一邊站立，稟告說：『大聖！我早已發起了阿耨多羅三藐三菩提心（無上正等正覺之心），但是還不能知道如何菩薩學習菩薩的修行，修持菩薩的道？』 觀世音菩薩回答說：『好啊，好啊！善男子！你現在已經能夠發起阿耨多羅三藐三菩提心。善男子！我已經成就了毗羅摩伽三昧（一種禪定）的大悲法門。』
【English Translation】 English version: A good teacher is a storehouse of merit and virtue, a good teacher is a precious jewel of the Ten Powers (the ten wisdom powers of a Tathagata), a good teacher is difficult to see, difficult to encounter, is the most supreme and incomparable, and difficult to measure. A good teacher is the correct cause of practice for the twelve dhuta (ascetic practices), a good teacher is a treasury of inexhaustible wisdom, a good teacher can generate the sprouts of merit, a good teacher can develop and show the path to all wisdom, a good teacher can enable all sentient beings to enter the ocean of Sarvajna (the ocean of all-knowing wisdom), and ultimately reach the pure and unsurpassed Buddha-nature Bodhi realm.」 Having praised the good teacher in this way, (Sudhana) gradually approached. At this time, Avalokiteshvara Bodhisattva, seeing Sudhana from afar, praised him, saying: 『Excellent, excellent! Well you have come, young man! You are dedicated to seeking the Mahayana, gathering sentient beings, saving all sentient beings, generating a gentle heart, an upright heart, a profound heart, a heart seeking the Dharma, arousing great compassion, moving towards the practices of Samantabhadra, making all great vows of pure practice, accomplishing the adornment of all great vows, always joyfully upholding the precious clouds of all Buddha-Dharma, with a heart that does not diminish or decrease, increasing good roots, cultivating all merits, without weariness or satisfaction, obeying good teachers, not disobeying their teachings, from the wisdom ocean of Manjushri Bodhisattva, maturing your mind and practice, obtaining the Buddha's power of the light samadhi, with body and mind pure, without defilement, forever free from laziness, and ultimately not retreating, always seeing all Buddhas and generating joy in your heart, far from all evil, cultivating all good practices, accomplishing wisdom, with a heart without obstacles, pure like the void, quickly obtaining the Dharma gate to cure suffering, dwelling in the Dharma city protected by the light of the realms of all Tathagatas, widely proclaiming the Dharma teachings.』 At this time, Sudhana, arrived at the place of Avalokiteshvara Bodhisattva, bowed his head to the Bodhisattva's feet, circumambulated him hundreds of thousands of times, joined his palms in reverence, and stood to one side, reporting: 『Great Sage! I have already generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), but I still do not know how a Bodhisattva learns the practice of a Bodhisattva, and cultivates the path of a Bodhisattva?』 Avalokiteshvara Bodhisattva replied: 『Excellent, excellent! Good man! You are now able to generate the mind of Anuttara-samyak-sambodhi. Good man! I have already accomplished the great compassion Dharma gate of the Vimalagotra Samadhi (a kind of meditation).』
。善男子！此毗羅摩伽三昧大悲法門是菩薩行，一切菩薩功德智慧悉入其中，三昧力故不移此座，普現一切清凈色身，以普現法門清凈光明之行，於十方世界教化成就六趣眾生，常於一切諸佛所，隨所應化普現其前，或以佈施攝諸慳貪，或以持戒攝諸毀禁，或以忍辱攝諸恚惱，或以精進攝諸懈怠，或以禪定攝諸亂心，或以智慧攝諸愚癡，以六和敬善順眾生，以四攝法攝取眾生，放大光明網除滅眾生煩惱熱痛，以方便波羅蜜行佈施愛語利益同事攝取眾生，以一切光明網微妙音聲，普為十方一切眾生，演說一切聖解脫法，成就一切諸波羅蜜。隨諸眾生，應以諸佛、菩薩、聲聞、緣覺形色威儀而得度者，皆為現身，坐金剛座，手執白花，為說毗羅摩伽菩薩本行大悲法門聖解脫法。若有眾生，應以六趣形色威儀而得度者，現六趣身，坐金剛座，手執白花，為說毗羅摩伽大悲法門聖解脫法，令彼眾生皆得悅樂，以妙色身，變現自在，示同類身，普度一切，隨其威儀，乃至同心，攝取眾生。善男子！我常行此大悲法門毗羅摩伽菩薩圓滿智慧光明三昧，我于往昔，發清凈誓，滿足愿故，以此凈愿果力，住此法門，是故此三昧門，名為大悲具菩薩行毗羅摩伽三昧法門，教化一切眾生，為諸眾生而作屋宅歸依覆護依止之處，為諸眾生作大
橋樑、作大洲渚，為諸眾生，作大炬燭、作大導師，乃至究竟處。為化眾生故，發弘誓願，見聞我者，皆得歡喜，欲令一切五道眾生，遠離險難惡道恐怖、熱惱恐怖、愚癡恐怖、繫縛恐怖、殺害恐怖、貧窮恐怖、不活恐怖、諍訟恐怖、大眾恐怖、死恐怖、墮四惡道恐怖、諸趣恐怖、不同意恐怖、愛不愛恐怖、一切惡恐怖、逼迫身恐怖、逼迫心恐怖、愁憂恐怖、懈怠恐怖、邪淫貪色恐怖，生老病死憂悲苦惱、所求不得、愛別離苦、怨憎會苦，為脫一切眾生苦畏海故，發大誓願，住此凈慧光明法門。
「複次善男子！出生現在正念救護三世一切眾生怖畏正念法名字法輪法門，為脫輪轉三界眾生故，入論議法門，住此法門故，示現一切眾生等身種種方便，隨其所應，以是方便除其恐怖，皆令發阿耨多羅三藐三菩提心，得不退轉，供養諸佛，受持正法。
「善男子！我唯知此大悲清凈毗羅摩伽菩薩光明法門，諸大菩薩，一切皆具普賢菩薩清凈大愿，成滿究竟普賢之行，不斷一切諸善根流，不滅一切諸三昧流，常修阿毗跋致行，未曾斷絕，善知世界成壞之相，滅諸眾生不善根牙，生出一切諸善根流，滅諸眾生生死心流，出生眾生善根心流，我當云何能知能說彼功德行？」◎
羅摩伽經卷上 大正藏第 10
【現代漢語翻譯】 現代漢語譯本：成為橋樑，成為廣闊的洲渚，爲了所有眾生，成為巨大的火炬、偉大的導師，乃至到達最終的歸宿。爲了教化眾生，發起宏大的誓願，凡是見到或聽到我的人，都能夠歡喜，希望讓一切五道眾生，遠離險難惡道的恐怖、熱惱的恐怖、愚癡的恐怖、束縛的恐怖、殺害的恐怖、貧窮的恐怖、無法生存的恐怖、爭訟的恐怖、大眾的恐怖、死亡的恐怖、墮入四惡道的恐怖、各種輪迴的恐怖、意見不合的恐怖、愛與不愛的恐怖、一切邪惡的恐怖、逼迫身體的恐怖、逼迫內心的恐怖、憂愁的恐怖、懈怠的恐怖、邪淫貪色的恐怖，以及生老病死憂愁悲傷苦惱、所求不得、愛別離的痛苦、怨憎相會的痛苦，爲了解脫一切眾生苦難畏懼的海洋，發起大誓願，安住于這清凈智慧光明的法門。 『再者，善男子！出生現在正念救護三世一切眾生怖畏的正念法，名為法輪法門，爲了解脫在三界中輪轉的眾生，進入論議法門，安住於此法門，示現一切眾生等同的身形和各種方便，根據他們的情況，用這些方便去除他們的恐怖，都讓他們發起阿耨多羅三藐三菩提心，得到不退轉，供養諸佛，受持正法。』 『善男子！我只知道這大悲清凈毗羅摩伽（Vimalakirti，維摩詰）菩薩光明法門，諸大菩薩，一切都具備普賢菩薩清凈的大愿，成就圓滿究竟的普賢之行，不斷絕一切善根的流淌，不滅絕一切三昧的流淌，常常修習阿毗跋致（Avivartika，不退轉）之行，從未斷絕，善於瞭解世界成住壞空的相狀，滅除眾生不善的根芽，生出一切善根的流淌，滅除眾生死生之心的流淌，出生眾生善根之心的流淌，我怎麼能夠知道和說出他們的功德和修行呢？』
【English Translation】 English version: Becoming a bridge, becoming a vast continent, for all sentient beings, becoming a great torch, a great guide, even reaching the ultimate destination. For the sake of transforming sentient beings, I make a grand vow that all who see or hear me may rejoice, wishing to lead all sentient beings in the five realms away from the terrors of dangerous and evil paths, the terrors of heat and affliction, the terrors of ignorance, the terrors of bondage, the terrors of killing, the terrors of poverty, the terrors of not surviving, the terrors of disputes, the terrors of crowds, the terrors of death, the terrors of falling into the four evil paths, the terrors of various rebirths, the terrors of disagreement, the terrors of love and dislike, all evil terrors, the terrors of bodily oppression, the terrors of mental oppression, the terrors of sorrow, the terrors of laziness, the terrors of lust and greed, and the suffering of birth, old age, sickness, and death, sorrow, grief, and distress, not getting what one seeks, the pain of separation from loved ones, the pain of meeting with those one hates. To liberate all sentient beings from the sea of suffering and fear, I make a great vow, abiding in this pure wisdom and light Dharma gate. 'Furthermore, good man! The Dharma of right mindfulness that arises now to protect all sentient beings in the three times from fear is called the Dharma Wheel of Right Mindfulness. To liberate sentient beings revolving in the three realms, I enter the Dharma gate of discourse. Abiding in this Dharma gate, I manifest bodies and various skillful means equal to all sentient beings. According to their needs, I use these skillful means to remove their fears, causing them all to generate the mind of Anuttara-samyak-sambodhi, attain non-retrogression, make offerings to all Buddhas, and uphold the true Dharma.' 'Good man! I only know this great compassionate and pure Vimalakirti Bodhisattva's Dharma gate of light. All great Bodhisattvas are fully endowed with the pure great vows of Samantabhadra Bodhisattva, accomplishing the complete and ultimate practice of Samantabhadra, never ceasing the flow of all good roots, never extinguishing the flow of all samadhis, constantly cultivating the practice of Avivartika (non-retrogression), never interrupted, being skilled in understanding the phases of formation, abiding, destruction, and emptiness of the world, extinguishing the sprouts of unwholesome roots in sentient beings, generating the flow of all good roots, extinguishing the flow of the mind of birth and death in sentient beings, generating the flow of the mind of good roots in sentient beings. How can I know and speak of their merits and practices?'
冊 No. 0294 佛說羅摩伽經
佛說羅摩伽經卷中
西秦沙門聖堅譯
◎爾時東方有一菩薩，名無異行，寶花承足，步虛而來，詣娑婆世界金剛輪山，足蹈山時，娑婆世界六種震動，變成眾寶以為莊嚴。舉身毛孔普放光明，皆悉映蔽日月星辰，梵釋四王、及一切天、龍神、夜叉、揵闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，火珠光明、摩尼珠光，皆如聚墨。又此光明，普照地獄、餓鬼、畜生、閻羅王處，及諸幽闇，消滅眾苦，斷除煩惱病苦怖畏，皆得安隱。普雨寶雨，充滿佛剎，及雨一切供養之具，以是等種種供養供養如來，隨諸眾生所應見身，為其示現，遍六趣已，到金剛輪山，至觀世音所。爾時觀世音菩薩，告善財言：「善男子！汝見此座無異行菩薩不？」
答言：「大聖！唯然已見。」
時觀世音告善財言：「汝詣彼問，云何菩薩學菩薩行，修菩薩道？」
時善財童子頭面敬禮觀世音足，繞無數匝，觀察無厭，正念聖教，深入智海，卻行辭退，至無異行所，頭面敬禮，右繞七匝，畢已合掌而立，白言：「大聖！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？」
答言：「善男子！我已成就普現速行法門。」
【現代漢語翻譯】 現代漢語譯本 當時，東方有一位菩薩，名叫無異行（意為修行方式獨特），他腳踏寶蓮花，從虛空中走來，到達娑婆世界（我們所處的世界）的金剛輪山。當他的腳踏到山時，娑婆世界發生了六種震動，並變成各種珍寶來裝飾。他全身的毛孔都放出光明，完全遮蔽了日月星辰的光輝，梵天、帝釋天、四大天王以及一切天龍、神、夜叉（一種守護神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、迦樓羅（一種金翅鳥神）、緊那羅（一種歌神）、摩睺羅伽（一種大蟒神）、人和非人等，他們的火珠光明和摩尼寶珠的光芒都像聚集的墨一樣黯淡無光。而且，這光明普遍照耀地獄、餓鬼、畜生、閻羅王所在之處，以及所有黑暗的地方，消除了眾生的痛苦，斷除了煩惱、疾病、恐懼，使他們都得到安穩。普遍降下寶雨，充滿佛的國土，並降下一切供養的物品，用這些種種供養來供養如來。他隨著各種眾生所應見到的身形，為他們示現，走遍六道之後，到達金剛輪山，來到觀世音菩薩所在之處。當時，觀世音菩薩告訴善財童子說：『善男子！你看見這位無異行菩薩了嗎？』 善財童子回答說：『大聖！我看見了。』 這時，觀世音菩薩告訴善財童子說：『你到他那裡去問，菩薩如何學習菩薩的修行，修持菩薩的道？』 當時，善財童子頭面頂禮觀世音菩薩的腳，繞了無數圈，觀察而不厭倦，正念聖教，深入智慧的海洋，然後退後告辭，來到無異行菩薩所在之處，頭面頂禮，向右繞了七圈，完畢后合掌站立，說道：『大聖！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，修持菩薩的道？』 無異行菩薩回答說：『善男子！我已經成就了普現速行法門。』
【English Translation】 English version At that time, there was a Bodhisattva in the East named Wu Yi Xing (meaning 'Unique Practice'), who, with jeweled lotuses supporting his feet, came through the void to Mount Vajra Wheel in the Saha world (the world we inhabit). When his feet touched the mountain, the Saha world shook in six ways and transformed into various treasures for adornment. Every pore of his body emitted light, completely obscuring the brilliance of the sun, moon, and stars. Brahma, Indra, the Four Heavenly Kings, and all the dragons, gods, yakshas (a type of guardian spirit), gandharvas (celestial musicians), asuras (a type of warring deity), garudas (a type of golden-winged bird deity), kinnaras (a type of celestial musician), mahoragas (a type of great serpent deity), humans, and non-humans, their fiery pearl lights and mani jewel lights all became as dim as gathered ink. Moreover, this light universally illuminated the hells, hungry ghost realms, animal realms, the place of King Yama, and all dark places, eliminating the sufferings of beings, cutting off afflictions, illnesses, fears, and bringing them all peace and security. It rained down treasures, filling the Buddha lands, and rained down all kinds of offerings, using these various offerings to make offerings to the Tathagata. He manifested in forms appropriate to the various beings, showing himself to them, and after traversing the six realms, he arrived at Mount Vajra Wheel, where Avalokiteshvara Bodhisattva was. At that time, Avalokiteshvara Bodhisattva said to Sudhana: 'Good man! Have you seen this Bodhisattva Wu Yi Xing?' Sudhana replied: 'Great Sage! I have seen him.' Then, Avalokiteshvara said to Sudhana: 'Go to him and ask, how does a Bodhisattva learn the practice of a Bodhisattva and cultivate the path of a Bodhisattva?' At that time, Sudhana bowed his head to the feet of Avalokiteshvara Bodhisattva, circled him countless times, observed him without weariness, kept the holy teachings in mind, delved into the ocean of wisdom, then retreated and took his leave. He went to where Wu Yi Xing Bodhisattva was, bowed his head to the ground, circled him seven times to the right, and after finishing, stood with his palms together, saying: 'Great Sage! 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 practice of a Bodhisattva and cultivates the path of a Bodhisattva?' Wu Yi Xing Bodhisattva replied: 'Good man! I have already attained the Dharma gate of Universal Manifestation and Swift Practice.'
善財童子白言：「大聖！於何佛所，得此法門？所從來剎，去此幾何，發來久如？」
答言：「善男子！此處難知，一切天人及阿修羅、人非人等，所不能測，唯勤精進不退轉行，親近善知識，佛所護念，乃能得知。若非具足宿善根力，清凈直心，具菩薩根，開智慧眼，多聞多知尚不得聞、不能深入賢聖智慧，何況信解菩薩行處。」
善財童子白言：「大聖！唯愿為我，說彼國土如來名號，我當承佛神力及善知識力、信五根力、成就神通力，而得信解。」
爾時無異行菩薩答善財言：「我所來剎，名妙首法藏，佛號普賢首，于彼佛所，得此普現速行法門。從彼發來，已經不可說佛剎微塵等劫，於一念中，行不可說佛剎微塵等步，一一步過不可說佛剎微塵等世界，所經諸國，佛皆現在，以一切菩薩無盡供具，供養諸佛摩㝹摩身。所以者何？以我得此無著清凈法性生身如實相印三昧法門，以是功德，能供養如來無著法身，以一切諸菩薩所希見事，供養諸佛，隨諸眾生宿世善根，為現色身而為說法，放大光明，普照十方，應適眾心，隨其所須，如意皆得，成就法藏，出微妙聲，演說正法，饒益眾生，以妙法身，度脫眾生，乃至十方，亦復如是。
「善男子！我唯知此菩薩普現速行法門，諸大菩薩，
【現代漢語翻譯】 現代漢語譯本：善財童子問道：『大聖！您是從哪位佛那裡得到這個法門的？您所來的佛剎，距離這裡有多遠？您出發到現在有多久了？』 答道：『善男子！這個地方難以知曉，一切天人以及阿修羅、人非人等都無法測度，只有勤奮精進、不退轉修行，親近善知識，受到佛的護念，才能得知。如果不是具備足夠的宿世善根力量，清凈正直的心，具備菩薩的根基，開啟智慧之眼，即使是博聞多知的人，尚且不能聽聞、不能深入賢聖的智慧，更何況是信解菩薩的修行境界呢？』 善財童子說道：『大聖！我只希望您能為我講述那個國土的如來名號，我應當憑藉佛的神力以及善知識的力量、信五根的力量、成就神通的力量，從而能夠信解。』 這時，無異行菩薩回答善財說：『我所來的佛剎，名為妙首法藏，佛號普賢首，我從那位佛那裡，得到這個普現速行法門。從那裡出發到現在，已經經過了不可說佛剎微塵數般的劫數，在一念之間，行走不可說佛剎微塵數般的步數，每一步都跨越不可說佛剎微塵數般的世界，所經過的各個國土，佛都現在其中，我用一切菩薩無盡的供養器具，供養諸佛的摩㝹摩身。這是為什麼呢？因為我得到了這個無著清凈法性生身如實相印三昧法門，憑藉這個功德，能夠供養如來的無著法身，用一切諸菩薩所希望見到的事物，供養諸佛，隨著各個眾生宿世的善根，為他們顯現色身而為說法，放出大光明，普照十方，適應眾生的心意，隨他們所需要的，如意都能得到，成就法藏，發出微妙的聲音，演說正法，饒益眾生，用微妙的法身，度脫眾生，乃至十方世界，也是如此。 『善男子！我只知道這個菩薩普現速行法門，至於其他大菩薩，』
【English Translation】 English version: Sudhana asked, 'Great Sage! From which Buddha did you obtain this Dharma gate? How far is the Buddha-land you came from, and how long has it been since you departed?' He replied, 'Good man! This place is difficult to know. All gods, humans, asuras, and non-humans cannot fathom it. Only those who diligently practice without regression, associate with good teachers, and are protected by the Buddha can know. If one does not possess sufficient roots of merit from past lives, a pure and upright mind, the roots of a Bodhisattva, and the eye of wisdom, even those who are learned and knowledgeable cannot hear of it, nor can they deeply understand the wisdom of the sages, let alone believe and comprehend the practice of a Bodhisattva.' Sudhana said, 'Great Sage! I only wish that you would tell me the name of the Tathagata in that land. I shall rely on the Buddha's divine power, the power of good teachers, the power of the five roots of faith, and the power of accomplished supernatural abilities, so that I may believe and understand.' At that time, the Bodhisattva Nirupama-gati replied to Sudhana, 'The Buddha-land I came from is called Wondrous-Head Dharma Treasury, and the Buddha is named Samantabhadra-Head. From that Buddha, I obtained this Dharma gate of Universal Manifestation and Swift Practice. Since I departed from there, countless kalpas like the dust particles of inexpressible Buddha-lands have passed. In a single thought, I travel countless steps like the dust particles of inexpressible Buddha-lands, and with each step, I traverse countless worlds like the dust particles of inexpressible Buddha-lands. In all the lands I pass through, Buddhas are present. I offer to all the Buddhas' bodies with all the inexhaustible offerings of a Bodhisattva. Why is this so? Because I have obtained this Dharma gate of the Samadhi of the Seal of True Suchness of the Unattached Pure Dharma-Nature Born Body. With this merit, I can offer to the unattached Dharma-body of the Tathagata. With all the things that Bodhisattvas wish to see, I make offerings to all the Buddhas. According to the good roots of each sentient being from past lives, I manifest a physical body to teach them the Dharma, emit great light, illuminate the ten directions, adapt to the minds of sentient beings, and fulfill their needs as they wish. I accomplish the Dharma Treasury, emit subtle sounds, expound the true Dharma, benefit sentient beings, and liberate sentient beings with the subtle Dharma-body, and so it is in the ten directions as well.' 'Good man! I only know this Dharma gate of the Bodhisattva's Universal Manifestation and Swift Practice. As for other great Bodhisattvas,'
普於十方，無所不至，境界無量，無能壞者，清凈法身，充滿法界，分別了知諸眾生道，滿一切剎，順一切法，等觀三世，說平等法，隨順世間，不著佛道，普至無著無礙，善說一切諸法實相本性空寂，我當云何能知能說彼功德行？善男子！於此南方，有城名婆羅波提，彼有一天，名曰大天，汝詣彼問，云何菩薩學菩薩行，修菩薩道？」
時善財童子，頭面禮敬無異行菩薩足，繞無數匝，瞻仰觀察，辭退南行。
爾時善財童子，正念思惟菩薩毗羅摩伽無障礙行，一向專求無異行菩薩智慧境界所出光明智慧神通色身境界，一切功德莊嚴境界，勇猛精進，堅固歡喜，出生無量不可思議持行法門，遊戲神通，得決定智，深心悅樂，遍體歡喜，具諸功德諸三昧地、陀羅尼地、諸大愿地、諸辯才地、具諸力地，漸漸遊行，至彼城門，推問大天今在何所？時有人言：「善男子！今在城內重閣堂上，成就微妙清凈色身，大眾圍繞，化現說法。」
爾時善財童子，詣大天所，頭面敬禮，白言：「大聖！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？」
是時大天，即申四臂，取四海水，安置四掌，不令漏落，自為善財童子，澡面漱口，取金蓮華，以散善財，而作是言：「希有善男子！
【現代漢語翻譯】 現代漢語譯本：普遍存在於十方世界，無處不到，境界無量無邊，沒有誰能夠破壞，清凈的法身，充滿整個法界，分別了知所有眾生的道途，遍滿一切佛剎，順應一切法理，平等看待過去、現在、未來三世，宣說平等的佛法，隨順世間，不執著于佛道，普遍到達無所執著、無所障礙的境界，善於宣說一切諸法的真實相狀，其本性是空寂的。我應當如何才能知曉和宣說他的功德和修行呢？善男子！在這南方，有一座城市名叫婆羅波提（Bharavapoti），那裡有一位天人，名叫大天（Mahadeva），你到他那裡去請教，『菩薩如何學習菩薩的修行，修持菩薩之道？』 當時，善財童子，向無異行菩薩（Anavarana-gamin）的足部頂禮，圍繞無數圈，瞻仰觀察，然後告辭向南方走去。 這時，善財童子，正念思惟菩薩毗羅摩伽（Viramaga）無障礙的修行，一心專求無異行菩薩的智慧境界所發出的光明、智慧、神通、色身境界，以及一切功德莊嚴的境界，勇猛精進，堅定歡喜，生出無量不可思議的持行法門，遊戲神通，獲得決定的智慧，內心深感喜悅，全身充滿歡喜，具足各種功德、各種三昧地、陀羅尼地、各種大愿地、各種辯才地、具足各種力量地，漸漸地，到達那座城市的城門，打聽大天現在在哪裡？當時有人說：『善男子！現在在城內的重閣堂上，成就微妙清凈的色身，大眾圍繞，化現說法。』 這時，善財童子，來到大天所在的地方，向他頂禮，說道：『大聖！我早已發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，修持菩薩之道？』 這時，大天，立即伸出四隻手臂，取來四海之水，放在四個手掌中，不讓水滴漏下，親自為善財童子洗臉漱口，取來金蓮花，散在善財童子身上，並說道：『稀有啊，善男子！』
【English Translation】 English version: Universally present in the ten directions, reaching everywhere, with immeasurable realms, and nothing can destroy it. The pure Dharma body fills the entire Dharma realm, distinctly knowing the paths of all sentient beings, pervading all Buddha lands, conforming to all Dharmas, equally viewing the three periods of time, expounding the equal Dharma, following the world, not attached to the Buddha path, universally reaching a state of non-attachment and non-obstruction, skillfully explaining the true nature of all Dharmas, whose essence is emptiness and stillness. How can I know and speak of his merits and practices? Good man! In this southern direction, there is a city named Bharavapoti, and there is a Deva (god) named Mahadeva. Go to him and ask, 'How does a Bodhisattva learn the practice of a Bodhisattva and cultivate the Bodhisattva path?' At that time, Sudhana (善財童子), with his head and face, paid homage to the feet of Bodhisattva Anavarana-gamin (無異行菩薩), circumambulated him countless times, gazed upon him, and then took his leave, heading south. At this time, Sudhana, with right mindfulness, contemplated the unobstructed practice of Bodhisattva Viramaga (毗羅摩伽), single-mindedly seeking the light, wisdom, supernatural powers, and the realm of the physical body that emanated from the wisdom realm of Bodhisattva Anavarana-gamin, as well as the realm of all meritorious adornments. He was courageous and diligent, firm and joyful, generating immeasurable and inconceivable Dharma doors of practice, playing with supernatural powers, attaining decisive wisdom, feeling deep joy in his heart, his whole body filled with joy, possessing all merits, all Samadhi grounds, Dharani grounds, all great vow grounds, all eloquence grounds, possessing all power grounds. Gradually, he arrived at the city gate, inquiring where Mahadeva was. At that time, someone said, 'Good man! He is now in the upper hall of the inner city, having achieved a subtle and pure physical body, surrounded by a great assembly, manifesting and expounding the Dharma.' At this time, Sudhana went to where Mahadeva was, paid homage to him, and said, 'Great Sage! I have already generated the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva and cultivates the Bodhisattva path?' At this time, Mahadeva immediately extended his four arms, took the water from the four seas, placed it in his four palms, not letting a drop fall, and personally washed Sudhana's face and mouth, took golden lotus flowers, scattered them on Sudhana, and said, 'Rare indeed, good man!'
甚奇甚特，乃能遠來，求善知識。善男子！諸菩薩行，難聞難見，甚深微妙，不可思議，勇猛精進，形容微妙，人中分陀利，為眾生歸依，覆護一切，饒益眾生，攝取不捨，安隱一切，普照一切十方剎海，顯現正道，遠離愚癡，為大導師，護持正法，獎引眾生，安隱無患，到于彼岸，必定當至一切智城，甚為希有。菩薩三業，具足成就難凈能凈，永離眾惡，于眾生類，常以愛語，隨其所應，悉現其前，未嘗失機。善男子！我唯成就菩薩雲網光明法門。」
善財童子白言：「大聖！此雲網光明法門，境界云何？」
爾時大天于善財前，積天金聚，猶如山王，積白銀聚，積琉璃聚，積頗梨聚，積車𤦲聚，積馬瑙聚，積夜光聚，積水精聚，積金精聚，積開導眾生摩尼聚，積紺發摩尼聚，積周羅摩尼聚，積水光摩尼聚，積玫瑰聚，積紫玫瑰聚，積日精珠聚，積彌羅佉寶聚，積雜色寶聚，積毗富羅寶聚，積赤真珠羅網聚，積栴檀摩尼聚，及積莊嚴支節一切身份諸瓔珞聚，猶如須彌；一切花，一切香，一切涂香，一切末香，一切花鬘，一切天衣，一切寶蓋，一切幢幡，一切樂器，一切床帳，諸供養具，五欲境界，如是眾寶，積如須彌。又復顯現阿僧祇百千萬億諸童女眾，語善財言：「善男子！汝可取此一切眾寶，供養
【現代漢語翻譯】 現代漢語譯本：真是稀有而又特別啊，你竟然能遠道而來，尋求善知識（指引修行的人）。善男子！諸菩薩的修行，難以聽聞，難以見到，極其深奧微妙，不可思議，他們勇猛精進，形象莊嚴，是人中的分陀利（蓮花），是眾生的歸宿，庇護一切，饒益眾生，攝取眾生而不捨棄，使一切眾生安穩，普照一切十方世界，顯現正道，遠離愚癡，是偉大的導師，護持正法，引導眾生，使他們安穩無憂，到達彼岸，必定能到達一切智城（佛的智慧），真是非常稀有。菩薩的身、口、意三業，具足成就，難以清凈而能清凈，永遠遠離一切惡行，對於眾生，常常以慈愛的語言，隨著他們所應接受的教導，都出現在他們面前，從不失去機會。善男子！我只是成就了菩薩雲網光明法門。 善財童子問道：『大聖！這雲網光明法門，它的境界是怎樣的呢？』 這時，大天在善財童子面前，堆積起天上的金聚，像山王一樣高大，又堆積起白銀聚，堆積起琉璃聚，堆積起頗梨（水晶）聚，堆積起車𤦲（硨磲）聚，堆積起馬瑙（瑪瑙）聚，堆積起夜光聚，堆積起水精（水晶）聚，堆積起金精聚，堆積起開導眾生摩尼（如意寶珠）聚，堆積起紺發摩尼（青色寶珠）聚，堆積起周羅摩尼（紅色寶珠）聚，堆積起水光摩尼（水色寶珠）聚，堆積起玫瑰聚，堆積起紫玫瑰聚，堆積起日精珠聚，堆積起彌羅佉寶聚，堆積起雜色寶聚，堆積起毗富羅寶聚，堆積起赤真珠羅網聚，堆積起栴檀摩尼（檀香寶珠）聚，以及堆積起莊嚴身體各部分的瓔珞聚，像須彌山一樣高大；還有一切花，一切香，一切涂香，一切末香，一切花鬘，一切天衣，一切寶蓋，一切幢幡，一切樂器，一切床帳，各種供養的器具，五欲的境界，像這樣的各種珍寶，堆積如須彌山。又顯現出無數的童女，對善財童子說：『善男子！你可以拿走這些珍寶，用來供養。』
【English Translation】 English version: How marvelous and extraordinary that you have come from afar, seeking a wise teacher. Good man! The practices of the Bodhisattvas are difficult to hear of and difficult to see, profoundly subtle, inconceivable, courageous and diligent, with a sublime appearance, they are the Pundarika (lotus) among people, the refuge of all beings, protecting and sheltering all, benefiting beings, embracing them without abandoning them, bringing peace to all, illuminating all the ten directions of the world, revealing the right path, far from ignorance, they are great guides, upholding the true Dharma, leading beings, bringing them peace and freedom from suffering, to reach the other shore, they will surely reach the city of all wisdom (Buddhahood), which is extremely rare. The Bodhisattvas' three karmas of body, speech, and mind are fully accomplished, difficult to purify yet able to purify, forever free from all evils, towards all beings, they always use loving speech, according to what they should receive, they appear before them, never missing an opportunity. Good man! I have only accomplished the Dharma gate of the Bodhisattva Cloud Net Light. Sudhana asked: 'Great Sage! What is the realm of this Cloud Net Light Dharma gate?' At that time, the Great Deva, in front of Sudhana, piled up heavenly gold, like a mountain king, piled up silver, piled up lapis lazuli, piled up crystal, piled up tridacna, piled up agate, piled up night-shining gems, piled up quartz, piled up gold essence, piled up mani (wish-fulfilling) gems that guide beings, piled up blue hair mani gems, piled up red mani gems, piled up water-light mani gems, piled up rose gems, piled up purple rose gems, piled up sun essence pearls, piled up mirokha gems, piled up multi-colored gems, piled up vipula gems, piled up red pearl nets, piled up sandalwood mani gems, and piled up all kinds of ornaments for the body, like Mount Sumeru; also all kinds of flowers, all kinds of incense, all kinds of fragrant ointments, all kinds of powdered incense, all kinds of flower garlands, all kinds of heavenly garments, all kinds of jeweled canopies, all kinds of banners, all kinds of musical instruments, all kinds of beds and curtains, all kinds of offerings, the realms of the five desires, such treasures, piled up like Mount Sumeru. Moreover, countless young girls appeared, saying to Sudhana: 'Good man! You may take all these treasures for offerings.'
如來，惠施一切，攝取眾生，悉令眾生，修檀波羅蜜，學檀波羅蜜，一切舍故，以此舍心，教授一切，普得修行，令諸眾生，能捨難捨。善男子！我以此物，教汝佈施，普教一切，亦復如是。悉令眾生，以無貪善根，熏修身心，普使眾生，修佛菩薩行，親近善知識，供養恭敬，尊重讚歎，出生善根，長養善根，成就具足一切善根，發阿耨多羅三藐三菩提心。
「複次善男子！若有眾生貪五欲者，為彼示現不凈境界；貪國土者，為說無常；為瞋恚怖畏，憍慢放逸，諍訟結恨如羅剎鬼，殺生無度，飲血啖肉，如是等種種眾生，悉為示現，教彼眾生，修大慈悲，皆令永離瞋恚放逸；若懈怠者，為現水火盜賊惡王怨敵等難，化以無常，起諸善根。善男子！如是種種惡類眾生，以方便慧，滅除諸惡一切障礙智慧怨敵，成就一切諸波羅蜜。
「善男子！我唯知此菩薩雲網光明法門，諸大菩薩，滅除煩惱，如忉利天王，滅阿修羅難，諸菩薩如水，能滅眾生煩惱熾火，諸菩薩如火，能燒眾生煩惱積薪；諸菩薩如風，吹散眾生貪愛諸著，壞滅一切染愛癡心；諸菩薩如金剛，摧滅一切彼我有愛。諸大菩薩，成就如是諸大功德，我當云何能知能說彼菩薩行？善男子！此閻浮提南方有國，名摩伽陀，寂滅道場菩提樹下，有神名安住
【現代漢語翻譯】 現代漢語譯本：如來（Tathagata，佛的稱號），以慈悲之心惠及一切眾生，攝受他們，使他們都能修行檀波羅蜜（Dāna pāramitā，佈施的完美），學習檀波羅蜜，因為一切都應捨棄。以這種捨棄之心，教導一切眾生，普遍地修行，使他們能夠捨棄難以捨棄之物。善男子！我用這些事物教導你佈施，也普遍地教導一切眾生，都是如此。使一切眾生，以無貪的善根，熏習身心，普遍地使眾生，修行佛菩薩的行持，親近善知識，供養、恭敬、尊重、讚歎，生出善根，增長善根，成就具足一切善根，發起阿耨多羅三藐三菩提心（Anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。 複次，善男子！如果有眾生貪戀五欲（pañca kāmaguṇā，色、聲、香、味、觸），就為他們示現不凈的境界；如果貪戀國土，就為他們說無常的道理；對於那些因嗔恚而恐懼、驕慢放逸、爭訟結怨如同羅剎鬼（Rākṣasa，食人惡鬼），殺生無度、飲血啖肉的眾生，都為他們示現，教導他們修行大慈悲，使他們永遠遠離嗔恚和放逸；如果懈怠，就為他們示現水、火、盜賊、惡王、怨敵等災難，用無常的道理來教化他們，使他們生起各種善根。善男子！像這樣種種惡類的眾生，用方便智慧，滅除各種惡行，以及一切障礙智慧的怨敵，成就一切諸波羅蜜（pāramitā，到達彼岸的修行）。 善男子！我只知道這菩薩雲網光明法門，諸大菩薩，滅除煩惱，就像忉利天王（Trāyastriṃśa，欲界六天之一）滅除阿修羅（Asura，非天）的災難一樣。諸菩薩如同水，能夠熄滅眾生煩惱的熾火；諸菩薩如同火，能夠焚燒眾生煩惱的積薪；諸菩薩如同風，能夠吹散眾生貪愛的執著，摧毀一切染愛癡心；諸菩薩如同金剛，能夠摧滅一切彼我之愛。諸大菩薩，成就如此種種大功德，我怎麼能夠知道和說出他們的菩薩行呢？善男子！這閻浮提（Jambudvīpa，我們所居住的世界）南方有個國家，名叫摩伽陀（Magadha，古印度國名），在寂滅道場菩提樹下，有個神名叫安住。
【English Translation】 English version: The Tathagata (Buddha's title), bestows benefits on all beings with compassion, gathers them, and enables them to practice Dāna pāramitā (perfection of giving), learn Dāna pāramitā, because everything should be relinquished. With this heart of relinquishment, he teaches all beings, universally guiding them to practice, enabling them to relinquish what is difficult to relinquish. Good man! I use these things to teach you giving, and I also universally teach all beings in the same way. I enable all beings, with the good root of non-greed, to cultivate their body and mind, universally enabling beings to practice the conduct of Buddhas and Bodhisattvas, to be close to good teachers, to make offerings, to be respectful, to honor, to praise, to generate good roots, to grow good roots, to accomplish and possess all good roots, and to generate the mind of Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment). Furthermore, good man! If there are beings who are greedy for the five desires (pañca kāmaguṇā, forms, sounds, smells, tastes, and tactile sensations), show them impure realms; if they are greedy for lands, tell them about impermanence; for those who are fearful due to anger, arrogant and unrestrained, who quarrel and bear grudges like Rākṣasa (man-eating demons), who kill without restraint, drink blood and eat flesh, show them all, teach them to practice great compassion, and enable them to forever abandon anger and unrestraint; if they are lazy, show them calamities such as water, fire, thieves, evil kings, and enemies, and use the principle of impermanence to transform them, enabling them to generate various good roots. Good man! For such various kinds of evil beings, use skillful wisdom to eliminate all evil deeds, and all enemies that obstruct wisdom, and accomplish all the pāramitās (perfections). Good man! I only know this Dharma gate of the Bodhisattva's cloud-net light. The great Bodhisattvas, eliminate afflictions, just like the king of Trāyastriṃśa (one of the six heavens of the desire realm) eliminates the calamities of the Asuras (demigods). The Bodhisattvas are like water, able to extinguish the blazing fire of beings' afflictions; the Bodhisattvas are like fire, able to burn the accumulated fuel of beings' afflictions; the Bodhisattvas are like wind, able to blow away beings' attachments of greed and love, destroying all defiled love and ignorance; the Bodhisattvas are like Vajra (diamond), able to destroy all love of self and others. The great Bodhisattvas, accomplish such great merits, how can I know and speak of their Bodhisattva conduct? Good man! In the south of this Jambudvīpa (the world we live in), there is a country called Magadha (an ancient Indian kingdom), under the Bodhi tree in the place of stillness, there is a deity named Anzhu.
，汝詣彼問，云何菩薩學菩薩行，修菩薩道？」
時善財童子，頭面敬禮彼大天足，爾乃辭退，趣摩伽陀國詣寂滅道場安住神所。
爾時十千地神，各作是言：「此童子來能救護一切眾生，即是如來藏，能破眾生無明㲉膜，常生勝妙法王之家，離垢無障，以無量天繒寶冠，以冠其首，有大智慧寶藏，摧伏外道異學諸論議師，法輪王法，教化眾生。」爾時安住地天一萬神等，震動大地，雨以香水，掃以香風，一萬地天，異口同音，出微妙聲，遍滿三千大千世界，放大光明，普照三千大千世界。復有眾寶宮殿，以為莊嚴；一切花樹，開敷鮮茂，曲枝垂下；一切果樹，悉成果實，亦皆垂下；一切香水，泉源河池，回淵旋流，更相灌注，演出種種娛樂音聲；諸天眾寶莊嚴樓閣，騏驎、師子、香象、白鹿、鳳凰、孔雀、異類禽獸，各與眷屬，赍持供具，皆悉歡喜，出哀和音；無量寶藏，自然涌出；四方風起，猶如金輪，吹眾雜花，散道場地，天、龍、夜叉、揵闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，充滿林間。
爾時安住地神告善財言：「善來善男子！汝欲自見往昔曾於此處所種善根福報果不？」
是時善財童子，頭面敬禮安住天足，繞無數匝，卻住一面，白言：「大聖！唯然欲見。」
【現代漢語翻譯】 現代漢語譯本：你到他那裡去問，『菩薩如何學習菩薩的修行，修持菩薩之道？』 當時，善財童子向大天頂禮，然後告退，前往摩伽陀國，到達寂滅道場安住神所在的地方。 這時，一萬地神各自說道：『這個童子到來，能夠救護一切眾生，他就是如來藏（佛性的蘊藏），能夠破除眾生的無明（愚昧）薄膜，常常出生在殊勝美妙的法王之家，遠離垢染和障礙，用無量的天繒寶冠加冕他的頭頂，擁有巨大的智慧寶藏，能夠摧伏外道異學（不符合佛法的學說）的各種論議師，轉動法輪（佛法的教義），教化眾生。』當時，安住地天等一萬神靈，震動大地，降下香水，用香風掃地，一萬地天異口同聲，發出微妙的聲音，遍滿三千大千世界，放出大光明，普照三千大千世界。又有各種珍寶宮殿，用來裝飾；一切花樹，都開放得鮮艷茂盛，彎曲的枝條垂下來；一切果樹，都結滿了果實，也垂下來；一切香水，泉源河池，迴旋流動，互相灌注，發出各種娛樂的聲音；諸天用珍寶裝飾的樓閣，麒麟、獅子、香象、白鹿、鳳凰、孔雀、各種奇異的禽獸，各自帶著眷屬，拿著供品，都非常歡喜，發出和諧的聲音；無量的寶藏，自然涌出；四方颳起風，像金輪一樣，吹散各種雜花，散落在道場地上，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）、人非人等，充滿了樹林之間。 這時，安住地神告訴善財說：『善來，善男子！你想要親自看看過去曾經在這裡種下的善根福報的果實嗎？』 這時，善財童子向安住天頂禮，繞了無數圈，退到一邊站立，說道：『大聖！我非常想看。』
【English Translation】 English version: You should go to him and ask, 『How does a Bodhisattva learn the practice of a Bodhisattva, and cultivate the path of a Bodhisattva?』 At that time, Sudhana (善財童子) bowed his head and paid homage to the great deity's feet, then took his leave and went to the Magadha (摩伽陀) country, arriving at the place where the deity Anzhushen (安住神) resided in the Nirvana (寂滅) practice site. At that time, ten thousand earth deities each said, 『This youth has come and is able to protect all sentient beings. He is the Tathāgatagarbha (如來藏, the womb of the Buddha), able to break the veil of ignorance (無明) of sentient beings. He is always born into the family of the supreme Dharma King, free from defilement and obstacles. He is crowned with countless heavenly silk and jeweled crowns, possesses a great treasure of wisdom, and can subdue the various debaters of heretical (外道) and non-Buddhist (異學) doctrines. He turns the Dharma wheel (法輪, the teachings of the Buddha) and teaches sentient beings.』 At that time, the ten thousand deities, including Anzhushen, shook the earth, rained fragrant water, and swept the ground with fragrant winds. The ten thousand earth deities, with one voice, emitted subtle sounds that filled the three thousand great thousand worlds, released great light, and illuminated the three thousand great thousand worlds. Moreover, there were various jeweled palaces used for adornment; all the flowering trees were blooming brightly and luxuriantly, with their curved branches hanging down; all the fruit trees were laden with fruit, also hanging down; all the fragrant water, springs, rivers, and ponds swirled and flowed, irrigating each other, producing various sounds of entertainment; the jeweled pavilions of the deities, with qilin (麒麟, a mythical Chinese creature), lions, fragrant elephants, white deer, phoenixes, peacocks, and various kinds of strange birds and beasts, each with their retinues, carrying offerings, were all joyful, emitting harmonious sounds; countless treasures naturally emerged; winds arose from the four directions, like golden wheels, blowing various mixed flowers, scattering them on the practice site. Devas (天), Nagas (龍), Yakshas (夜叉, a type of demon), Gandharvas (乾闥婆, celestial musicians), Asuras (阿修羅, a type of demigod), Garudas (迦樓羅, a large bird), Kinnaras (緊那羅, celestial musicians), Mahoragas (摩睺羅伽, a type of serpent deity), humans, and non-humans filled the forest. At that time, the earth deity Anzhushen said to Sudhana, 『Welcome, good man! Do you wish to see for yourself the fruits of the good roots and blessings you planted here in the past?』 At that time, Sudhana bowed his head and paid homage to the feet of Anzhushen, circled him countless times, and then stood to one side, saying, 『Great Sage! Yes, I very much wish to see them.』
爾時安住地神，即以足指案此大地，無量阿僧祇那由他摩尼寶藏，開發顯現，眾吉祥瓶，自然涌出。「善男子！汝昔佈施果報，致此寶藏，恣隨汝意，以用佈施。善男子！我已成就菩薩不可壞智慧藏法門，我從然燈佛來，獲大善根，常住此地，次第護諸菩薩，令得深入智慧境界，盡其源底，大愿成滿，凈菩薩行，出生一切三昧，修一切神通，具足一切菩薩大方廣功德力，具足諸菩薩大威德力，成就菩薩不可測智慧，其心堅固不可破壞，放光明網遊諸佛剎，聞諸如來受記法輪，一切如來所轉法輪，一切修多羅云，以大法光明普化眾生，受持諸佛自在神力，守護諸佛大法明力，示教利喜，我唯知此菩薩不可破壞智慧法門。善男子！乃往古世過須彌山微塵數劫，有劫名光明凈，世界名月幢，如來號善眼。善男子！我于光明凈劫善眼佛所，思惟得此法門，修習長養凈此法門，增進高廣普演法門，于其中間，常得見佛，從光明劫乃至賢劫，于其中間過不可說不可說佛剎微塵等劫，劫中諸佛，我悉親近，具足供養如是諸佛，往詣道場菩提樹下，諸莊嚴具，我悉得見，於一一佛所聽受修習，得此法門，于諸佛所，修習善根，以此善根，聞法因緣，得不可壞藏智慧法門。
「善男子！我唯知此菩薩不可壞藏智慧法門。諸
【現代漢語翻譯】 現代漢語譯本： 當時，安住於此地的地神，用腳趾按壓大地，無數阿僧祇那由他（數量單位，表示極大的數字）的摩尼寶藏顯現出來，各種吉祥寶瓶也自然涌出。「善男子！你過去佈施的果報，導致這些寶藏出現，你可以隨意使用它們進行佈施。善男子！我已經成就了菩薩不可破壞的智慧藏法門。我從燃燈佛（過去佛名）以來，獲得了巨大的善根，常住在這片土地上，依次守護著各位菩薩，使他們能夠深入智慧的境界，直至探究其根源，實現宏大的願望，凈化菩薩的修行，生出一切三昧（禪定），修習一切神通，具足一切菩薩的大方廣功德力，具足各位菩薩的大威德力，成就菩薩不可測度的智慧，其心堅固不可動搖，放出光明之網遊歷各個佛剎，聽聞各位如來接受授記的法輪，一切如來所轉的法輪，一切修多羅（佛經）的云，以大法光明普遍教化眾生，受持各位佛的自在神力，守護各位佛的大法明力，示教利喜。我只知道這菩薩不可破壞的智慧法門。善男子！在遙遠的過去，經過須彌山微塵數劫（極長的時間單位），有一個劫名為光明凈，世界名為月幢，如來號為善眼。善男子！我在光明凈劫善眼佛那裡，思惟得到了這個法門，修習增長凈化這個法門，增進高廣普遍演說這個法門。在這期間，我常常得見佛，從光明劫乃至賢劫，在這期間經過不可說不可說佛剎微塵等劫，劫中的各位佛，我都親自親近，具足供養這些佛，前往道場菩提樹下，各種莊嚴的器具，我都得見。在每一位佛那裡聽受修習，得到這個法門。在各位佛那裡，修習善根，憑藉這個善根，聽聞佛法的因緣，得到了不可破壞的智慧藏法門。 「善男子！我只知道這菩薩不可破壞的智慧藏法門。各位
【English Translation】 English version: At that time, the Earth Deity dwelling there pressed the earth with his toe, and countless Asamkhya Nayuta (units of extremely large numbers) of Mani treasures were revealed, and various auspicious vases naturally emerged. 'Good man! The fruit of your past giving has caused these treasures to appear. You may use them freely for giving. Good man! I have already attained the Dharma gate of the indestructible wisdom treasury of a Bodhisattva. Since the time of Dipankara Buddha (name of a past Buddha), I have obtained great roots of goodness, and I constantly dwell on this land, sequentially protecting all Bodhisattvas, enabling them to deeply enter the realm of wisdom, until they explore its source, fulfill their great vows, purify the practice of Bodhisattvas, generate all Samadhis (meditative states), cultivate all supernormal powers, possess all the great and vast meritorious powers of a Bodhisattva, possess the great majestic powers of all Bodhisattvas, attain the immeasurable wisdom of a Bodhisattva, whose mind is firm and indestructible, emit nets of light traveling through all Buddha-lands, hear the Dharma wheels of all Tathagatas receiving predictions, all the Dharma wheels turned by all Tathagatas, all the clouds of Sutras (Buddhist scriptures), universally transforming sentient beings with the great light of Dharma, receiving and upholding the free and divine powers of all Buddhas, protecting the great and bright powers of the Dharma of all Buddhas, teaching, guiding, and benefiting. I only know this Dharma gate of the indestructible wisdom of a Bodhisattva. Good man! In the distant past, after passing through as many kalpas (eons) as the dust particles of Mount Sumeru, there was a kalpa named Light Purity, a world named Moon Banner, and a Tathagata named Good Eye. Good man! In the Light Purity kalpa, at the place of Good Eye Buddha, I contemplated and obtained this Dharma gate, cultivated and nurtured this Dharma gate, advanced and widely expounded this Dharma gate. During this time, I often saw the Buddha. From the Light kalpa to the Bhadra kalpa, during this time, after passing through countless Buddha-lands as numerous as dust particles, I personally approached and made offerings to all the Buddhas in those kalpas. I went to the Bodhi tree in the Bodhimanda (place of enlightenment), and I saw all the adorned objects. At the place of each Buddha, I listened, received, and cultivated, and obtained this Dharma gate. At the places of all the Buddhas, I cultivated roots of goodness. Through these roots of goodness and the causes and conditions of hearing the Dharma, I obtained the Dharma gate of the indestructible wisdom treasury. 'Good man! I only know this Dharma gate of the indestructible wisdom treasury of a Bodhisattva. All'
大菩薩，於一切佛所，親近供養，諸佛說法悉聞受持，隨佛音聲，為他演說，唸唸相續，得入佛心，住佛秘密，得凈法身，超出菩薩無明習㲉，出生一切諸佛影藏，善說句義，憶持不忘，普現諸色身，于身不二相。諸菩薩行，無量無邊，我當云何能知能說？善男子！此閻浮提，有國名無惱，城名勝忍，于彼城中，有一夜天，名婆娑婆陀，汝詣彼問，云何菩薩學菩薩行，修菩薩道？」
時善財童子，頭面敬禮安住神足，繞無數匝，眷仰辭退，漸漸遊行，詣夜天所。◎
◎爾時善財童子，正念思惟彼地天教菩薩不可壞智慧法門，修菩薩三昧明，趣入隨意，觀察菩薩律儀法式，其心明瞭諸菩薩自在遊戲神通，觀察一切清凈法性，深入菩薩甚深智慧究竟境界，深入菩薩智海法門，隨順菩薩觀察無壞智海法門，觀察菩薩深極無邊清凈不壞法門，觀察菩薩法雲法海蔭覆法門，漸漸遊行，至彼大城繞無數匝，從東門入，中城而住。爾時善財，日沒未久，思慕大師，如渴欲飲，隨順一切諸菩薩教，一心合掌，欲見大師婆娑婆陀夜天，于善知識所，起于如來、應供、正遍知想，普眼境界，顯現十方一切色身及智慧力，遍至一切，樂見善知識住凈境界，普見一切諸善知識慈心境界妙藏法門，得一切法正智慧眼，觀察十方三昧智
【現代漢語翻譯】 現代漢語譯本：大菩薩們，在一切佛陀那裡，親近供養，所有佛陀所說的法都聽聞接受並持守，跟隨佛陀的聲音，為他人演說，唸唸相續不斷，得以進入佛陀的心境，安住于佛陀的秘密，獲得清凈的法身，超越菩薩的無明習氣，出生一切諸佛的影藏（指佛的智慧和功德），善於解說句子的意義，記憶持守而不忘失，普遍顯現各種色身，對於自身不執著於二元對立的相。諸菩薩的修行，無量無邊，我怎麼能夠知道和說盡呢？善男子！在這閻浮提（Jambudvipa，指我們所居住的這個世界）中，有一個國家名叫無惱，城名叫勝忍，在那座城中，有一位夜天（夜神）名叫婆娑婆陀（Vasavadatta），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，頭面頂禮安住于神足，繞行無數圈，恭敬地告退，漸漸地前往，到達夜天所在之處。 這時，善財童子，正念思惟那位地天（指婆娑婆陀夜天）所教導的菩薩不可壞的智慧法門，修持菩薩的三昧（Samadhi，指禪定）光明，趣入隨意自在的境界，觀察菩薩的律儀法式，他的心明瞭諸菩薩自在遊戲的神通，觀察一切清凈的法性，深入菩薩甚深智慧的究竟境界，深入菩薩智慧的海洋法門，隨順菩薩觀察無壞的智慧海洋法門，觀察菩薩深極無邊清凈不壞的法門，觀察菩薩法雲法海蔭覆的法門，漸漸地前往，到達那座大城，繞行無數圈，從東門進入，住在城中。當時，善財，日落不久，思慕大師，如同口渴想喝水一樣，隨順一切諸菩薩的教導，一心合掌，想要見到大師婆娑婆陀夜天，對於善知識，生起如來、應供、正遍知（Tathagata, Arhat, Samyaksambuddha，佛的三個稱號）的想念，普眼境界，顯現十方一切色身以及智慧力量，普遍到達一切地方，樂於見到善知識安住于清凈的境界，普遍見到一切諸善知識慈悲心境的奧妙法門，獲得一切法正智慧的眼睛，觀察十方三昧的智慧。
【English Translation】 English version: Great Bodhisattvas, in the presence of all Buddhas, draw near and make offerings. They hear and uphold all the Dharma spoken by the Buddhas, and following the Buddha's voice, they expound it to others. With continuous mindfulness, they enter the mind of the Buddha, dwell in the Buddha's secrets, attain a pure Dharma body, transcend the Bodhisattva's ignorance and habitual tendencies, bring forth all the Buddhas' hidden treasures (referring to the Buddha's wisdom and merits), are skilled in explaining the meaning of sentences, remember and uphold without forgetting, universally manifest various forms, and are not attached to the duality of self. The practices of the Bodhisattvas are immeasurable and boundless, how can I know and speak of them all? Good man! In this Jambudvipa (referring to the world we live in), there is a country named No-Affliction, and a city named Victory-of-Patience. In that city, there is a night deity (night god) named Vasavadatta. Go to him and ask, 'How do Bodhisattvas learn the practices of Bodhisattvas and cultivate the path of Bodhisattvas?' At that time, Sudhana, with his head and face bowed in reverence, settled his divine feet, circled countless times, respectfully took his leave, and gradually proceeded to the place where the night deity was. At this time, Sudhana, with right mindfulness, contemplated the indestructible wisdom Dharma taught by that earth deity (referring to Vasavadatta), cultivated the Bodhisattva's Samadhi (meditative absorption) light, entered the realm of free and easy will, observed the Bodhisattva's code of conduct, his mind understood the Bodhisattvas' free and playful divine powers, observed all pure Dharma natures, deeply entered the ultimate realm of the Bodhisattva's profound wisdom, deeply entered the Bodhisattva's ocean of wisdom Dharma, followed the Bodhisattva's observation of the indestructible ocean of wisdom Dharma, observed the Bodhisattva's profound, boundless, pure, and indestructible Dharma, observed the Bodhisattva's Dharma cloud and Dharma ocean covering Dharma, gradually proceeded, arrived at that great city, circled countless times, entered from the east gate, and stayed in the city. At that time, Sudhana, not long after sunset, yearned for the great teacher, like someone thirsty for water, followed all the teachings of the Bodhisattvas, with his palms together, wished to see the great teacher Vasavadatta, towards the good teacher, he generated the thought of Tathagata, Arhat, Samyaksambuddha (three titles of the Buddha), the realm of the universal eye, manifested all forms and wisdom powers of the ten directions, universally reached all places, was happy to see the good teacher dwelling in a pure realm, universally saw the wonderful Dharma of the compassionate mind realm of all good teachers, obtained the eye of right wisdom of all Dharmas, and observed the wisdom of Samadhi of the ten directions.
海普眼境界，不出不入同一如性一切光明法界智海，大智慧眼深廣無邊。見彼夜天，于其城上虛空中住，處寶樓閣香蓮華藏莊嚴世界，坐寶蓮華，身真金色，頂髻䗍文，妙金精色，目睫紺青，分齊分明，色相端嚴，殊妙第一，眾寶嚴身，希有無比，見者歡喜，視之無厭身，服朱衣妙寶嚴飾，頂上髻發，猶如梵王。
爾時夜天即為善財童子，說䗍髻梵王頂法身印陀羅尼，即說咒曰：
「勒耽 婆羅婆娑那 陀羅尼 眤遮梵摩阇咤震那 舍利啰 摩鳩吒 陀羅尼 眤遮 斫迦羅陀羅尼哆莎呵蛇莎呵
「善男子！若有得此陀羅尼者，于其身上諸毛孔中，普現一切日月五星二十八宿，亦現一切辰曜光明，以此光明，普照無量世界一切眾生，于剎那頃，能見眾生在三惡道受八難苦，於一毛孔，皆悉睹見。所化眾生，或見眾生樂生天者，或有樂得聲聞乘者，或有樂得緣覺乘者，或有樂得一切種智者，於一毛孔，皆悉顯現。或有樂見種種方便形色威儀音聲說法及諸語言，亦於一念，皆悉睹見。如是微妙，法音清徹，隨所樂聞，經無數劫，亦于毛孔，皆悉見聞及諸菩薩一切行等，或見菩薩勇猛精進修諸三昧神通力門，菩薩自在神力境界、菩薩所住、菩薩光明、菩薩神通奮迅法門，如是種種，隨所化眾生，皆于毛孔，
【現代漢語翻譯】 現代漢語譯本 海普眼（Hǎipǔyǎn，一種菩薩的眼睛）的境界，不出不入，同一如性，一切光明法界智海，大智慧眼深廣無邊。善財童子見到那位夜天（Yètiān，守護神），在城上的虛空中居住，處於寶樓閣香蓮華藏莊嚴世界，坐于寶蓮華之上，身體呈現真金色，頭頂髮髻有䗍文（shìwén，一種吉祥的紋飾），發出美妙的金精色，眼睛的睫毛呈紺青色，分界清晰，容貌端莊美麗，殊勝無比，身上佩戴著各種寶物裝飾，稀有無比，見到的人都心生歡喜，看他永遠不會感到厭倦。他身穿硃紅色的衣服，用美妙的寶物裝飾，頭頂的髮髻，就像梵王（Fànwáng，印度教神祇）一樣。 那時，夜天就為善財童子說了䗍髻梵王頂法身印陀羅尼（shìjì fànwáng dǐng fǎshēn yìn tuóluóní，一種咒語），即說咒語如下： 『勒耽，婆羅婆娑那，陀羅尼，眤遮梵摩阇咤震那，舍利啰，摩鳩吒，陀羅尼，眤遮，斫迦羅陀羅尼哆莎呵蛇莎呵』 『善男子！如果有人得到這個陀羅尼，他身上的所有毛孔中，都會普遍顯現一切日月五星二十八宿，也會顯現一切星辰的光明，用這種光明，普遍照耀無量世界的一切眾生，在剎那之間，能夠看到眾生在三惡道（sān èdào，地獄、餓鬼、畜生）遭受八難（bā nán，八種障礙）的痛苦，在一個毛孔中，都能全部看到。所教化的眾生，有的看到眾生喜歡昇天，有的喜歡得到聲聞乘（shēngwén chéng，小乘佛教）的果位，有的喜歡得到緣覺乘（yuánjué chéng，中乘佛教）的果位，有的喜歡得到一切種智（yīqiè zhǒngzhì，佛的智慧），在一個毛孔中，都能全部顯現。有的喜歡看到種種方便的形色、威儀、音聲、說法以及各種語言，也在一念之間，都能全部看到。如此微妙，法音清澈，隨所喜歡聽聞，經過無數劫，也能在毛孔中，全部看到聽到以及諸菩薩的一切修行等，或者看到菩薩勇猛精進地修習各種三昧（sānmèi，禪定）神通力門，菩薩自在的神力境界、菩薩所住的地方、菩薩的光明、菩薩神通奮迅的法門，像這樣種種，隨著所教化的眾生，都在毛孔中顯現。』
【English Translation】 English version The realm of Haipuyan (a Bodhisattva's eye), neither going out nor coming in, is the same as the nature of reality, the wisdom sea of all luminous Dharma realms, the great wisdom eye is deep and boundless. Sudhana saw that Yaksha (Yètiān, a guardian deity) dwelling in the void above the city, residing in a jeweled pavilion, a fragrant lotus treasury adorned world, sitting on a jeweled lotus, his body was of true golden color, the topknot of his hair had a shiwén (a kind of auspicious pattern), emitting a wonderful golden essence color, the eyelashes of his eyes were dark blue, the boundaries were clear, his appearance was dignified and beautiful, supremely wonderful, his body was adorned with various treasures, rare and incomparable, those who saw him were filled with joy, looking at him would never feel tired. He wore a vermilion robe, adorned with wonderful treasures, the topknot of his hair was like that of Brahma (Fànwáng, a Hindu deity). At that time, the Yaksha spoke to Sudhana the Dharani (a kind of mantra) of the Shiji Brahma's Crown Dharma Body Seal, that is, he spoke the mantra as follows: 'Le dan, po luo po suo na, tuo luo ni, ni zhe fan mo she zha zhen na, she li luo, mo jiu zha, tuo luo ni, ni zhe, zhuo jia luo tuo luo ni duo suo he she suo he' 'Good man! If anyone obtains this Dharani, in all the pores of his body, all the sun, moon, five planets, and twenty-eight constellations will universally appear, and all the light of the stars will also appear. With this light, he will universally illuminate all sentient beings in immeasurable worlds. In an instant, he will be able to see sentient beings suffering the eight difficulties (bā nán, eight kinds of obstacles) in the three evil paths (sān èdào, hell, hungry ghosts, animals). In one pore, he will be able to see all of them. Among the sentient beings he teaches, some see sentient beings who like to be born in heaven, some like to attain the fruit of the Sravaka Vehicle (shēngwén chéng, Hinayana Buddhism), some like to attain the fruit of the Pratyekabuddha Vehicle (yuánjué chéng, Madhyamaka Buddhism), and some like to attain all-knowing wisdom (yīqiè zhǒngzhì, the wisdom of the Buddha). In one pore, all of these will appear. Some like to see various skillful means, forms, dignified manners, sounds, Dharma talks, and various languages, and in one thought, they will be able to see all of them. So wonderful, the Dharma sound is clear, according to what they like to hear, even after countless kalpas, they will be able to see and hear everything in their pores, as well as all the practices of the Bodhisattvas, or see the Bodhisattvas bravely and diligently cultivating various Samadhis (sānmèi, meditation) and the power of spiritual abilities, the realm of the Bodhisattvas' free spiritual power, the place where the Bodhisattvas dwell, the light of the Bodhisattvas, the Dharma of the Bodhisattvas' swift spiritual abilities, and so on. According to the sentient beings they teach, all of these will appear in their pores.'
悉得見聞，皆是菩薩本行所得。」
爾時善財童子見聞是已，心大歡喜，頭面敬禮彼夜天足，繞無數匝，恭敬合掌，於一面立，白言：「天神！我已先發阿耨多羅三藐三菩提心，心生信解，因善知識，得見諸佛，聞法功德，唯愿天神，今當爲我開示顯現諸菩薩所行薩婆若道，若有菩薩，向此道者，當得菩薩十地十力。」
爾時夜天告善財言：「善哉，善哉！善男子！汝能敬善知識，隨順其教。若有菩薩，敬善知識，隨順其教，疾疾當得阿耨多羅三藐三菩提。善男子！唯我成就菩薩光明普照諸法壞散眾生愚癡破魔法門。善男子！我于邪見惡眾生中發大慈心，于不善業逆眾生中發大悲心，于修善眾生髮歡喜心，于善惡等眾生起無二心，于染污眾生髮清凈心，于邪見著我眾生起平等心，于下賤不凈眾生髮歡喜心，于著樂眾生生清凈心，於樂生死輪轉眾生髮善隨順解生死輪，於樂聲聞緣覺眾生髮起安立住一切智菩提道心。善男子！我常如是思惟、教化一切眾生，成就菩薩光明普照壞散眾生愚癡破魔法門。于夜後分人靖無聲時，一切鬼神交橫馳走時，盜賊遊行時，比丘離威儀時，煙雲塵霧昏蔽日月不見色時，我于彼處，為作明眼，引導令過。若有眾生，在於城邑村營聚落，山巖曠野，八方大海中，乃至一切水陸叢林
【現代漢語翻譯】 現代漢語譯本：'所有這些見聞，都是菩薩過去修行所獲得的。'
當時，善財童子聽聞這些后，心中非常歡喜，他向夜天神頂禮，繞行無數圈，恭敬地合掌，站在一邊，說道：'天神！我早已發起了阿耨多羅三藐三菩提心（無上正等正覺之心），心中生起了信心和理解，因為善知識的引導，得以見到諸佛，聽聞佛法功德。我希望天神現在能為我開示顯現諸菩薩所修行的薩婆若道（一切智之道），如果菩薩能夠走向這條道路，就能獲得菩薩的十地十力。'
這時，夜天神告訴善財童子說：'善哉，善哉！善男子！你能夠尊敬善知識，並隨順他們的教導。如果菩薩能夠尊敬善知識，並隨順他們的教導，很快就能獲得阿耨多羅三藐三菩提。善男子！我成就了菩薩光明普照諸法，破除眾生愚癡，摧毀魔法的法門。善男子！我對於持有邪見的惡劣眾生，發起大慈悲心；對於造作不善業的逆行眾生，發起大悲心；對於修行善業的眾生，發起歡喜心；對於善惡平等的眾生，生起無二分別的心；對於被染污的眾生，發起清凈心；對於持有邪見執著自我的眾生，生起平等心；對於不凈的眾生，發起歡喜心；對於執著享樂的眾生，生起清凈心；對於樂於生死輪迴的眾生，發起善巧隨順，引導他們解脫生死輪迴；對於樂於聲聞緣覺的眾生，發起安立他們住於一切智菩提道的心。善男子！我常常這樣思惟、教化一切眾生，成就菩薩光明普照，破除眾生愚癡，摧毀魔法的法門。在夜晚後半段，人們安靜無聲的時候，一切鬼神橫行的時候，盜賊作惡的時候，比丘失去威儀的時候，煙雲塵霧遮蔽日月，看不見顏色的時候，我會在那些地方，為他們做明眼，引導他們度過。如果有眾生，在城邑、村莊、聚落、山巖、曠野、八方大海中，乃至一切水陸叢林'
【English Translation】 English version: 'All these sights and sounds are obtained through the past practices of the Bodhisattvas.'
At that time, Sudhana, having heard and seen these things, was greatly delighted. He bowed his head to the feet of the Night Deity, circumambulated him countless times, respectfully joined his palms, and stood to one side, saying: 'O Deity! I have already generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), and faith and understanding have arisen in my mind. Through the guidance of virtuous friends, I have been able to see the Buddhas and hear the merits of the Dharma. I beseech you, O Deity, to now reveal and manifest to me the path of Sarvajna (the path of all-knowing wisdom) that the Bodhisattvas practice. If there are Bodhisattvas who embark on this path, they will attain the ten grounds and ten powers of a Bodhisattva.'
Then, the Night Deity said to Sudhana: 'Excellent, excellent! Good man! You are able to respect virtuous friends and follow their teachings. If Bodhisattvas respect virtuous friends and follow their teachings, they will quickly attain Anuttara-samyak-sambodhi. Good man! I have accomplished the Dharma gate of the Bodhisattva's light universally illuminating all dharmas, destroying the ignorance of sentient beings, and breaking the power of magic. Good man! Towards evil sentient beings with wrong views, I generate great compassion; towards sentient beings who commit unwholesome actions, I generate great pity; towards sentient beings who practice wholesome actions, I generate joy; towards sentient beings who are equal in good and evil, I generate a mind without duality; towards defiled sentient beings, I generate a pure mind; towards sentient beings with wrong views and attachment to self, I generate an equal mind; towards impure sentient beings, I generate joy; towards sentient beings attached to pleasure, I generate a pure mind; towards sentient beings who delight in the cycle of birth and death, I generate skillful means to guide them to liberation from the cycle of birth and death; towards sentient beings who delight in the paths of Sravakas and Pratyekabuddhas, I generate the mind to establish them on the path of all-knowing Bodhi. Good man! I constantly contemplate and teach all sentient beings in this way, accomplishing the Dharma gate of the Bodhisattva's light universally illuminating, destroying the ignorance of sentient beings, and breaking the power of magic. In the latter part of the night, when people are quiet and silent, when all ghosts and spirits are running rampant, when thieves are committing evil deeds, when monks have lost their dignity, when smoke, clouds, and dust obscure the sun and moon, and colors cannot be seen, I will be in those places, acting as their clear eyes, guiding them to pass through. If there are sentient beings in cities, villages, settlements, mountains, cliffs, wildernesses, the eight great oceans, and even in all forests on land and water.'
，險路迷道怖畏，云雷霹靂難，愚人恐怖禽獸難，曠野盜賊難，國土饑饉疾疫難，鬥戰破壞難，以陀羅尼力，滅其恐怖。若有眾生，遭于海難黑風揚波，大浪回覆，商人迷惑，不見邊涯，如是種種水陸諸難，我于彼處，為作歸依，或作洲渚，或作船形，濟諸溺人，或作薩薄，或作鮫人，或作象王形馬王形，或作小象形黿鼉鱉形，阿修羅王形，海神龍王形，或作狗王蚊虻形，現如是等種種類形，為作歸趣，方便度脫一切苦難，愿諸眾生，離五陰苦，得解脫道。一切人間，于夜闇時，瓦礫荊棘，丘陵堆阜，毒蛇師子，虎狼虺蝮，一切毒害，寒熱風難，我于爾時，作日月形，明星形，流星形，彗星形，或作雷電霹靂之聲，或作寶光明形，或作熒惑太白諸災異星變怪之形，或作諸天宮殿，或作天王形，或作諸天龍神八部之形，或作轉輪王形，諸小王形，種種人形，或作菩薩形，或作如來形，以陀羅尼力種種方便，覆護眾生，愿諸眾生，常得安隱，大悲覆護，住佛所住。或作山巖石窟形，或作溪澗泉池林木藥草花果樹形，或作百種甘膳香美飲食，或作冰雪，或作影響蔭涼之形，或作平地道路巷陌，或作迦陵頻伽孔雀王等眾鳥之形，或作藥樹王放光明形，或作山神地神形，或作炬燭電光之形。若有眾生，在山險平澤諸怖畏處，以陀
【現代漢語翻譯】 現代漢語譯本：險峻的道路和迷失的道路令人恐懼，雷鳴閃電令人畏懼，愚人害怕禽獸，曠野里有盜賊，國家有饑荒和瘟疫，戰爭和破壞令人恐懼。憑藉陀羅尼的力量，消除這些恐懼。如果有眾生遭遇海難，黑風掀起波浪，巨浪翻涌，商人迷失方向，看不見邊際，像這樣種種水上和陸地上的災難，我在那裡為他們提供庇護，或者化作島嶼，或者化作船隻，救濟那些溺水的人，或者化作薩薄（Sattvas，勇猛的眾生），或者化作鮫人，或者化作象王、馬王，或者化作小象、黿、鼉、鱉，或者化作阿修羅王（Asura，非天神）的形象，海神龍王的形象，或者化作狗王、蚊虻的形象，顯現出各種各樣的形象，為他們提供歸宿，方便地度脫一切苦難，愿一切眾生，脫離五陰（五蘊）的痛苦，獲得解脫之道。在人間，當夜晚黑暗時，瓦礫荊棘，丘陵土堆，毒蛇獅子，虎狼毒蟲，一切毒害，寒冷炎熱的風災，我那時會化作日月星辰的形狀，流星彗星的形狀，或者化作雷電霹靂的聲音，或者化作寶光明亮的形狀，或者化作熒惑（火星）、太白（金星）等災異星辰變怪的形狀，或者化作諸天宮殿，或者化作天王，或者化作諸天龍神八部（天龍八部）的形象，或者化作轉輪王（Chakravartin，統治世界的君主），諸小王的形象，各種各樣的人形，或者化作菩薩的形象，或者化作如來的形象，憑藉陀羅尼的力量，用各種方便，覆蓋保護眾生，愿一切眾生，常常得到安穩，大悲覆蓋保護，安住于佛所安住的境界。或者化作山巖石窟的形狀，或者化作溪澗泉池林木藥草花果樹的形狀，或者化作百種甘美香甜的飲食，或者化作冰雪，或者化作陰涼的形狀，或者化作平坦的道路巷陌，或者化作迦陵頻伽（Kalavinka，美妙的鳥）、孔雀王等各種鳥的形狀，或者化作藥樹王放出光明的形狀，或者化作山神地神的形狀，或者化作火炬燭光電光的形狀。如果有眾生，在山險、平澤等各種恐怖的地方，憑藉陀 羅尼的力量，我將為他們提供庇護。
【English Translation】 English version: Dangerous roads and confusing paths are frightening, thunder and lightning are terrifying, fools fear birds and beasts, there are thieves in the wilderness, countries suffer from famine and plagues, and wars and destruction are terrifying. By the power of Dharani, these fears are extinguished. If there are sentient beings who encounter maritime disasters, black winds raise waves, huge waves overturn, merchants lose their way and cannot see the shore, such are the various water and land disasters, I will be their refuge in those places, or transform into islands, or transform into ships, rescuing those who are drowning, or transform into Sattvas (courageous beings), or transform into merfolk, or transform into elephant kings, horse kings, or transform into small elephants, turtles, tortoises, or transform into the form of Asura kings (non-gods), the form of sea god dragon kings, or transform into the form of dog kings, mosquitoes, manifesting various forms, providing them with refuge, conveniently delivering them from all suffering, wishing that all sentient beings, may be free from the suffering of the five skandhas (five aggregates), and attain the path of liberation. In the human world, when the night is dark, rubble and thorns, hills and mounds, poisonous snakes and lions, tigers and wolves, all kinds of poisons, cold and hot winds, at that time I will transform into the shapes of the sun, moon, and stars, the shapes of meteors and comets, or transform into the sounds of thunder and lightning, or transform into the shapes of bright treasures, or transform into the shapes of Mars, Venus, and other ominous stars, or transform into the palaces of the heavens, or transform into heavenly kings, or transform into the forms of the eight classes of gods and dragons (Devas and Nagas), or transform into the form of a Chakravartin (world-ruling monarch), the forms of small kings, various human forms, or transform into the form of a Bodhisattva, or transform into the form of a Tathagata, by the power of Dharani, using various means, covering and protecting sentient beings, wishing that all sentient beings, may always be safe and secure, covered and protected by great compassion, abiding in the state where the Buddha abides. Or transform into the shapes of mountain rocks and caves, or transform into the shapes of streams, springs, ponds, forests, medicinal herbs, flowers, and fruit trees, or transform into a hundred kinds of delicious and fragrant foods, or transform into ice and snow, or transform into the shapes of shade, or transform into flat roads and alleys, or transform into the shapes of Kalavinka (beautiful birds), peacock kings, and other birds, or transform into the shape of a medicinal tree king emitting light, or transform into the shapes of mountain gods and earth gods, or transform into the shapes of torches, candles, and electric light. If there are sentient beings, in dangerous mountains, plains, and other fearful places, by the power of Dharani, I will provide them with refuge.
羅尼力，為作救護。我以如是種種方便，令諸眾生，得免憂苦離生死海，發如是念，令諸眾生，越我慢山。又愿眾生，超生死流，慧炬炎熾，破無明闇，燒五陰村，度死生澤。
「善男子！我于生死險難愚癡眾生，以陀羅尼力，決生死網恐怖繫縛，惡罵咒咀，兩舌惡口，誹謗讒構。我于爾時，作迦陵頻伽鳥微妙之聲，說陀羅尼，令彼悅樂，解脫憂苦，若嬰兒童子，壯年耆老，聾盲瘖啞，癃殘拘躄，疥癩癰疽，乃至四百四病，以陀羅尼力，作大醫王，現病人前為說種種諸治病法，各得除愈。善男子！我復作是念，見諸眾生。樂著五欲棘刺林者，樂著邪見顛倒說者，樂著國土生憍慢者，如是種種愛著苦難，逼切其身不覺不知，隨彼眾生在在處處，念何事思何事，以陀羅尼力，即為現身，示導正路，令得安樂，蒙我恩力，離眾苦難，得安隱處。我為彼人，復發誓願，令諸眾生遠離三塗，永得解脫一切眾苦，專求智慧，向菩提道，無眾憂患，常得安隱，離五陰縛。若有邊方諸小國土，國王王子善男子善女人，憂國土諍訟事，憂生業田宅事，憂名稱榮位自在事，如是種種危厄怖難，我于彼處，以陀羅尼方便之力，令彼和同，皆得安隱。復發是愿，令諸眾生，除五陰、十二入、十八界等一切諸著，越生死河，安住彼岸。又愿
【現代漢語翻譯】 現代漢語譯本 羅尼力（Roni Li，菩薩名），爲了救護眾生。我用這樣種種方便，使眾生得以免除憂愁痛苦，脫離生死苦海，發起這樣的念頭，使眾生超越我慢之山。又愿眾生，超越生死之流，智慧的火炬熾熱燃燒，破除無明的黑暗，焚燒五陰（色、受、想、行、識）的村落，度過死生的沼澤。 『善男子！我對於生死險難中愚癡的眾生，用陀羅尼（Dharani，總持）的力量，破除生死之網，解除恐怖的束縛，消除惡罵詛咒，兩舌惡語，誹謗讒言。我那時，發出迦陵頻伽鳥（Kalavinka，妙音鳥）微妙的聲音，宣說陀羅尼，使他們喜悅快樂，解脫憂愁痛苦。無論是嬰幼兒，還是壯年老人，聾啞盲人，殘疾癱瘓，患有疥瘡癩病癰疽，乃至四百四種疾病，我都用陀羅尼的力量，化作大醫王，出現在病人面前，為他們宣說各種治療疾病的方法，使他們各自得到痊癒。善男子！我又生起這樣的念頭，看到眾生，貪戀五欲（色、聲、香、味、觸）的荊棘叢林，貪戀邪見顛倒的說法，貪戀國土而生驕慢，像這樣種種愛著苦難，逼迫他們的身體卻不覺不知。我隨著這些眾生，在他們所在的任何地方，想到什麼，思慮什麼，就用陀羅尼的力量，立即顯現身形，指示引導他們走上正路，使他們得到安樂，蒙受我的恩德力量，脫離各種苦難，得到安穩的處所。我爲了他們，又發誓愿，使眾生遠離三塗（地獄、餓鬼、畜生），永遠解脫一切痛苦，專心追求智慧，走向菩提（Bodhi，覺悟）之道，沒有各種憂患，常常得到安穩，脫離五陰的束縛。如果有邊遠小國的國王、王子、善男子、善女人，憂慮國土的爭訟之事，憂慮生計產業田宅之事，憂慮名聲地位權勢之事，像這樣種種危難恐怖，我在那些地方，用陀羅尼方便的力量，使他們和睦同心，都得到安穩。我又發這樣的愿，使眾生，去除五陰、十二入（內六入：眼、耳、鼻、舌、身、意；外六入：色、聲、香、味、觸、法）、十八界（六根、六塵、六識）等一切執著，超越生死之河，安住在彼岸。又愿
【English Translation】 English version Roni Li, for the sake of rescue and protection. I use such various skillful means to enable all sentient beings to be free from sorrow and suffering, to escape the sea of birth and death, and to generate such a thought, to enable all sentient beings to transcend the mountain of arrogance. And I also wish that all sentient beings transcend the stream of birth and death, that the torch of wisdom burns brightly, that it breaks through the darkness of ignorance, that it burns the villages of the five skandhas (form, feeling, perception, mental formations, and consciousness), and that it crosses the swamp of birth and death. 'Good man! Towards the ignorant sentient beings in the perilous difficulties of birth and death, I use the power of Dharani (mantra) to break the net of birth and death, to release the bonds of terror, to eliminate evil curses, double-tongued speech, slander, and malicious accusations. At that time, I emit the subtle sound of the Kalavinka bird (a mythical bird with a beautiful voice), proclaiming the Dharani, making them joyful and happy, and freeing them from sorrow and suffering. Whether they are infants, adults, the elderly, the deaf, the blind, the mute, the crippled, those with scabies, leprosy, or carbuncles, or even those with the four hundred and four diseases, I use the power of Dharani to transform into a great physician, appearing before the sick, and proclaiming various methods of curing diseases, so that each of them may be healed. Good man! I also generate this thought, seeing that sentient beings are attached to the thorny forest of the five desires (form, sound, smell, taste, and touch), attached to the perverse teachings of wrong views, and attached to their countries, giving rise to arrogance. Like this, they are attached to various kinds of suffering, which oppress their bodies without them being aware of it. I follow these sentient beings, wherever they are, whatever they think, whatever they contemplate, and I use the power of Dharani to immediately manifest my form, guiding them onto the right path, enabling them to attain peace and happiness, to receive my grace and power, to escape all kinds of suffering, and to attain a place of peace and security. For them, I also make a vow, to enable all sentient beings to be far away from the three evil realms (hell, hungry ghosts, and animals), to be forever liberated from all suffering, to wholeheartedly seek wisdom, to walk towards the path of Bodhi (enlightenment), to be free from all worries, to always attain peace and security, and to be free from the bonds of the five skandhas. If there are kings, princes, good men, or good women in small border countries, who are worried about disputes over their countries, worried about their livelihoods, properties, and fields, worried about their fame, status, and power, and such various dangers and terrors, I use the power of Dharani's skillful means in those places to make them harmonious and united, so that they may all attain peace and security. I also make this vow, to enable all sentient beings to remove all attachments to the five skandhas, the twelve entrances (the six internal entrances: eyes, ears, nose, tongue, body, and mind; and the six external entrances: form, sound, smell, taste, touch, and dharma), the eighteen realms (the six sense organs, the six sense objects, and the six consciousnesses), and to transcend the river of birth and death, and to dwell on the other shore. And I also wish
眾生，住佛一切種智境界，永離見著，出生安樂一切佛行。若有眾生，著聚落業無明繫縛，六十二見，種種見著，受諸苦惱，甚可愍傷，我以陀羅尼方便為其說法，令得厭離，以法攝之。復作是念，令諸眾生，安住無上正法道地。復作是念，愿諸眾生，悉皆遠離六入空聚，超出生死究竟境界，安處薩婆若城寂滅樂處。
「複次善男子！如迷方人，以東為西，以西為東，以南為北，以北為南，四維上下，亦復如是；一切世間，迷法之人，不知正道，亦復如是。善男子！世有三人，一狂，二癡，三者風病，如此三人，橫興毒害，手執利劍，欲斫東方反斫西方，欲斫西方反斫東方，欲斫南方反斫北方，欲斫北方反斫南方，四維上下亦復如是；謗法之人亦復如是，心顛倒故，于正法中而生邪相，于邪法中生正法想，于常法中生無常想，于無常法中生於常想，於樂法中生於苦想，于苦法中生於樂想，于不凈中生於凈想，于無我法中橫生我想，于平地中生險岨想，于險岨中生平地想，豐樂之世生饑饉想，饑饉之世生豐樂想，民熾盛世生空荒想，空荒之世生熾盛想。如此愚癡失道眾生、迷惑眾生、失性眾生，我以種種方便陀羅尼力，放大光明，于黑闇處，欲出道者，開其門戶，為愚癡者放大光明，開智慧眼，為失道眾生開示正
【現代漢語翻譯】 現代漢語譯本 眾生安住于佛的一切種智（sarvajñāna，指佛陀所證悟的對一切事物和現象的全面、徹底的智慧）境界，永遠脫離了各種見解的執著，從而生出安樂，行持一切佛的行徑。如果有的眾生，執著于村落的事務，被無明（avidyā，指對真理的無知）所束縛，受困於六十二種邪見，以及各種執著，遭受種種苦惱，實在令人憐憫。我將以陀羅尼（dhāraṇī，指總持、憶持，此處指咒語或真言）的方便法門為他們說法，使他們能夠厭離這些執著，用佛法來攝受他們。我又這樣想，要讓一切眾生，安住于無上正法的道地。我又這樣想，愿一切眾生，都能夠遠離六入（ṣaḍāyatana，指眼、耳、鼻、舌、身、意六種感覺器官）的空聚，超越生死輪迴的最終境界，安住在薩婆若（sarvajña，指一切智，即佛的智慧）之城寂滅安樂之處。 『再者，善男子！就像迷失方向的人，把東當作西，把西當作東，把南當作北，把北當作南，四維（東南、東北、西南、西北）上下也是如此；一切世間迷惑于佛法的人，不知道正道，也是如此。善男子！世上有三種人，一是狂人，二是癡人，三是患有風病的人。這三種人，橫生毒害，手持利劍，想要砍東方卻反而砍向西方，想要砍西方卻反而砍向東方，想要砍南方卻反而砍向北方，想要砍北方卻反而砍向南方，四維上下也是如此；誹謗佛法的人也是如此，因為心顛倒錯亂，在正法中產生邪見，在邪法中產生正法的想法，在常法中產生無常的想法，在無常法中產生常的想法，在樂法中產生苦的想法，在苦法中產生樂的想法，在不凈中產生凈的想法，在無我法中橫生我執，在平地上產生險峻的想法，在險峻的地方產生平地的想法，在豐饒的時代產生饑荒的想法，在饑荒的時代產生豐饒的想法，在人民興盛的時代產生空曠荒涼的想法，在空曠荒涼的時代產生興盛的想法。像這樣愚癡迷失正道的眾生、迷惑的眾生、失去本性的眾生，我將以種種方便的陀羅尼力量，放出大光明，在黑暗之處，想要出離的人，為他們打開門戶，為愚癡的人放出大光明，開啟他們的智慧之眼，為迷失正道的眾生開示正道。』
【English Translation】 English version Sentient beings dwell in the realm of the Buddha's all-knowing wisdom (sarvajñāna), forever free from attachment to views, thus giving rise to peace and joy, and practicing all the deeds of the Buddhas. If there are sentient beings who are attached to the affairs of villages, bound by ignorance (avidyā), trapped by sixty-two kinds of wrong views, and various attachments, suffering all kinds of afflictions, they are truly pitiable. I will use the expedient means of dhāraṇī (mantras or spells) to preach the Dharma to them, enabling them to become weary of these attachments, and to embrace them with the Dharma. I also think, I will enable all sentient beings to dwell in the ground of the unsurpassed Right Dharma. I also think, may all sentient beings be able to stay away from the empty gathering of the six entrances (ṣaḍāyatana, the six sense organs: eyes, ears, nose, tongue, body, and mind), transcend the ultimate realm of birth and death, and dwell in the city of sarvajña (all-knowing, the wisdom of the Buddha), a place of tranquil joy. 『Furthermore, good man! Just like a person who has lost their way, taking east for west, west for east, south for north, and north for south, and the same with the four intermediate directions and up and down; all the people in the world who are confused about the Dharma, not knowing the right path, are also like this. Good man! There are three kinds of people in the world: one is mad, the second is foolish, and the third is afflicted with wind disease. These three kinds of people, harboring malice, holding sharp swords, wanting to strike east but instead striking west, wanting to strike west but instead striking east, wanting to strike south but instead striking north, wanting to strike north but instead striking south, and the same with the four intermediate directions and up and down; those who slander the Dharma are also like this, because their minds are inverted and confused, they generate wrong views in the Right Dharma, generate the idea of the Right Dharma in the wrong Dharma, generate the idea of impermanence in the permanent Dharma, generate the idea of permanence in the impermanent Dharma, generate the idea of suffering in the joyful Dharma, generate the idea of joy in the suffering Dharma, generate the idea of purity in the impure, generate the idea of self in the non-self Dharma, generate the idea of danger on flat ground, generate the idea of flat ground in dangerous places, generate the idea of famine in prosperous times, generate the idea of prosperity in times of famine, generate the idea of emptiness and desolation in times of flourishing people, and generate the idea of flourishing in times of emptiness and desolation. For these foolish sentient beings who have lost the right path, confused sentient beings, and sentient beings who have lost their nature, I will use the power of various expedient means of dhāraṇī, emit great light, in dark places, for those who want to leave, open their doors, for the foolish, emit great light, open their eyes of wisdom, and for those who have lost the right path, show them the right path.』
路，而引道之。若有眾生，欲度流者，為作橋、船、津、濟、洲渚，令到彼岸，不知方域示以樂土，丘墟坑坎化為平地，生柔軟草，或復現作城邑聚落及諸妙色，以施眾生，令得快樂。又復現作江河流泉，園林浴池，人民熾盛，安隱豐樂，令諸眾生，慈心相向，猶如父子兄弟姊妹。復發此愿，我今已施一切眾生一切安樂智慧光明，令彼眾生永離闇冥，無復癡愛長夜迷昏無明闇蔽，無眼眾生得智慧眼，普令明凈。若有眾生著於我人眾生相者，令離我人眾生等想；若有眾生無常常想、無我我想、苦有樂想、不凈凈想、非陰陰想、非命命想，于非中陰作中陰想，非陰界入作陰界入想，草木非壽命作壽命想，眾生非草木作草木想，于非因果作因果想，非善行道作善行道想，殺生祠天求常樂想，乃至十惡邪見等業，普愿眾生，離此諸想。不孝父母，不敬沙門及婆羅門，無有反覆，不識恩養，遠離正道，行不善業，具足十六諸惡律儀，誹謗正道，毀壞正論，深著邪見，謗佛法僧，斷正法輪，壞菩薩眾增惡大乘，殺害菩薩，不讚菩薩僧，如是種種諸不善業，雜類眾生，眾苦逼身，心懷愁惱，失本智心，不知法利，狂惑愚癡，不識正路，于無量劫，常被誹謗，邪見迷惑，不識諸方者，為如是等非法非律，深生慈悲，令得覆護。」
【現代漢語翻譯】 現代漢語譯本：為眾生開闢道路，引導他們前行。如果有眾生想要渡過生死之流，就為他們建造橋樑、船隻、渡口、擺渡，以及洲渚，使他們到達彼岸。如果他們不知道方向，就為他們指示樂土。將丘陵、廢墟、坑洼變成平地，生長柔軟的草。或者顯現為城市、村落以及各種美妙的景象，用來佈施給眾生，使他們得到快樂。又顯現為江河、泉水、園林、浴池，人民興盛，安穩富足，使眾生之間，慈愛相待，如同父子、兄弟姐妹一般。再次發願：我現在已經佈施給一切眾生一切安樂和智慧光明，使他們永遠脫離黑暗，不再有癡愛、長夜的迷惑、無明的遮蔽。沒有眼睛的眾生得到智慧的眼睛，普遍明亮清凈。如果有的眾生執著於我相、人相、眾生相，就使他們脫離我相、人相、眾生相的執著；如果有的眾生有無常的執著、無我的執著、苦中求樂的執著、不凈中求凈的執著、非陰執著為陰、非命執著為命，于非中陰執著為中陰，非陰界入執著為陰界入，草木非壽命執著為壽命，眾生非草木執著為草木，于非因果執著為因果，非善行道執著為善行道，殺生祭祀天神求得常樂，乃至十惡邪見等業，普遍希望眾生，脫離這些執著。不孝順父母，不尊敬沙門（出家修行者）和婆羅門（祭司），沒有悔改之心，不認識恩情，遠離正道，行不善業，具足十六種惡律儀，誹謗正道，毀壞正論，深深執著于邪見，誹謗佛、法、僧三寶，斷絕正法輪，破壞菩薩僧團，增長惡的大乘，殺害菩薩，不讚嘆菩薩僧，像這樣種種不善的業，各種各樣的眾生，被各種痛苦逼迫，心中充滿憂愁煩惱，失去本有的智慧之心，不知道佛法的利益，狂妄迷惑愚癡，不認識正路，在無量劫中，常常被誹謗，被邪見迷惑，不認識方向的人，對於像這樣不合法不合律的行為，深深生起慈悲心，使他們得到庇護。 為眾生開闢道路，引導他們前行。若有眾生想要渡過生死之流，就為他們建造橋樑、船隻、渡口、擺渡，以及洲渚，使他們到達彼岸。如果他們不知道方向，就為他們指示樂土。將丘陵、廢墟、坑洼變成平地，生長柔軟的草。或者顯現為城市、村落以及各種美妙的景象，用來佈施給眾生，使他們得到快樂。又顯現為江河、泉水、園林、浴池，人民興盛，安穩富足，使眾生之間，慈愛相待，如同父子、兄弟姐妹一般。再次發願：我現在已經佈施給一切眾生一切安樂和智慧光明，使他們永遠脫離黑暗，不再有癡愛、長夜的迷惑、無明的遮蔽。沒有眼睛的眾生得到智慧的眼睛，普遍明亮清凈。如果有的眾生執著於我相（對自我的執著）、人相（對人的執著）、眾生相（對眾生的執著），就使他們脫離我相、人相、眾生相的執著；如果有的眾生有無常的執著、無我的執著、苦中求樂的執著、不凈中求凈的執著、非陰執著為陰、非命執著為命，于非中陰執著為中陰，非陰界入執著為陰界入，草木非壽命執著為壽命，眾生非草木執著為草木，于非因果執著為因果，非善行道執著為善行道，殺生祭祀天神求得常樂，乃至十惡邪見等業，普遍希望眾生，脫離這些執著。不孝順父母，不尊敬沙門（出家修行者）和婆羅門（祭司），沒有悔改之心，不認識恩情，遠離正道，行不善業，具足十六種惡律儀，誹謗正道，毀壞正論，深深執著于邪見，誹謗佛、法、僧三寶，斷絕正法輪，破壞菩薩僧團，增長惡的大乘，殺害菩薩，不讚嘆菩薩僧，像這樣種種不善的業，各種各樣的眾生，被各種痛苦逼迫，心中充滿憂愁煩惱，失去本有的智慧之心，不知道佛法的利益，狂妄迷惑愚癡，不認識正路，在無量劫中，常常被誹謗，被邪見迷惑，不認識方向的人，對於像這樣不合法不合律的行為，深深生起慈悲心，使他們得到庇護。
【English Translation】 English version: To open paths for beings and guide them forward. If there are beings who wish to cross the stream of birth and death, to build bridges, boats, ferries, crossings, and islands for them, enabling them to reach the other shore. If they do not know the direction, to show them the land of bliss. To transform hills, ruins, and pits into flat ground, growing soft grass. Or to manifest as cities, villages, and various beautiful sights, to give to beings, enabling them to attain happiness. Also to manifest as rivers, springs, gardens, and bathing pools, where people flourish, are secure and prosperous, so that beings treat each other with kindness, like fathers, sons, brothers, and sisters. To further make this vow: I have now given all beings all peace, happiness, and the light of wisdom, so that they may forever be free from darkness, no longer having attachment, the confusion of the long night, the obscuration of ignorance. May beings without eyes gain the eyes of wisdom, universally bright and pure. If there are beings attached to the concept of self, the concept of person, the concept of living beings, to enable them to be free from these attachments; if there are beings with the attachment of impermanence, the attachment of no-self, the attachment of seeking pleasure in suffering, the attachment of seeking purity in impurity, the attachment of non-skandhas as skandhas, the attachment of non-life as life, the attachment of non-intermediate existence as intermediate existence, the attachment of non-sense bases as sense bases, the attachment of plants as life, the attachment of beings as plants, the attachment of non-cause and effect as cause and effect, the attachment of non-virtuous path as virtuous path, the killing of living beings to worship gods seeking eternal happiness, and even the ten evil deeds and wrong views, may all beings be free from these attachments. Those who are not filial to their parents, do not respect śramaṇas (ascetics) and Brahmins (priests), have no remorse, do not recognize kindness, stray from the right path, engage in unwholesome deeds, possess the sixteen evil precepts, slander the right path, destroy right teachings, are deeply attached to wrong views, slander the Buddha, Dharma, and Sangha, sever the wheel of the Dharma, destroy the Bodhisattva community, increase the evil of the Mahayana, kill Bodhisattvas, do not praise the Bodhisattva Sangha, such various unwholesome deeds, all kinds of beings, oppressed by various sufferings, with hearts full of sorrow and distress, having lost their original wisdom, not knowing the benefits of the Dharma, arrogant, confused, and foolish, not knowing the right path, in countless kalpas, often slandered, confused by wrong views, not knowing the directions, for such unlawful and unrighteous actions, to deeply generate compassion, enabling them to receive protection. To open paths for beings and guide them forward. If there are beings who wish to cross the stream of birth and death, to build bridges, boats, ferries, crossings, and islands for them, enabling them to reach the other shore. If they do not know the direction, to show them the land of bliss. To transform hills, ruins, and pits into flat ground, growing soft grass. Or to manifest as cities, villages, and various beautiful sights, to give to beings, enabling them to attain happiness. Also to manifest as rivers, springs, gardens, and bathing pools, where people flourish, are secure and prosperous, so that beings treat each other with kindness, like fathers, sons, brothers, and sisters. To further make this vow: I have now given all beings all peace, happiness, and the light of wisdom, so that they may forever be free from darkness, no longer having attachment, the confusion of the long night, the obscuration of ignorance. May beings without eyes gain the eyes of wisdom, universally bright and pure. If there are beings attached to the concept of self (the attachment to self), the concept of person (the attachment to person), the concept of living beings (the attachment to living beings), to enable them to be free from these attachments; if there are beings with the attachment of impermanence, the attachment of no-self, the attachment of seeking pleasure in suffering, the attachment of seeking purity in impurity, the attachment of non-skandhas as skandhas, the attachment of non-life as life, the attachment of non-intermediate existence as intermediate existence, the attachment of non-sense bases as sense bases, the attachment of plants as life, the attachment of beings as plants, the attachment of non-cause and effect as cause and effect, the attachment of non-virtuous path as virtuous path, the killing of living beings to worship gods seeking eternal happiness, and even the ten evil deeds and wrong views, may all beings be free from these attachments. Those who are not filial to their parents, do not respect śramaṇas (ascetics) and Brahmins (priests), have no remorse, do not recognize kindness, stray from the right path, engage in unwholesome deeds, possess the sixteen evil precepts, slander the right path, destroy right teachings, are deeply attached to wrong views, slander the Buddha, Dharma, and Sangha, sever the wheel of the Dharma, destroy the Bodhisattva community, increase the evil of the Mahayana, kill Bodhisattvas, do not praise the Bodhisattva Sangha, such various unwholesome deeds, all kinds of beings, oppressed by various sufferings, with hearts full of sorrow and distress, having lost their original wisdom, not knowing the benefits of the Dharma, arrogant, confused, and foolish, not knowing the right path, in countless kalpas, often slandered, confused by wrong views, not knowing the directions, for such unlawful and unrighteous actions, to deeply generate compassion, enabling them to receive protection.
爾時夜天婆娑婆陀，即為諸狂亂謗法眾生，說凈調伏除無量阿僧祇劫罪業障陀羅尼，即說咒曰：
「羝(音都奚反)釤(音疏監反)跛啰(音盧可反)蒲陀那夜(音余架反)三摩末祇 他波耶(音余加反)𡩺 毗摩隸輸檀奈 毗摩羅輸檀禰翅(音尸鼓反)輸檀尼移莎呵摩訶輸檀那摩羝移莎呵
「若有眾生誹謗正法，毀菩薩僧，破和合僧，斷絕大乘聖智慧教，增疾修行菩薩行者，無有反覆，如此人等，不名丈夫具男子身。不孝父母，殺逆父母，于善知識所，諍訟欺詐，殺害八人及阿羅漢，不仁不義，偷盜佛物、塔物、法物、招提僧物、現前僧物，犯四重禁，十三僧殘，十不善道，五無間罪，速疾正向趣惡道者，無明闇蔽沒在苦海，我以大智慧光明願力，為除無明無間重罪闇障癡惑，令彼速發阿耨多羅三藐三菩提心，即以大乘而自莊嚴，具普賢行，為說如來法王境界如來十力、四無所畏、十八不共法神通等事，成就一切大智慧地，我今示現如來十力、四無畏等陀羅尼力，安住一切諸佛正道，以此陀羅尼力，能令十方一切諸佛，同一法身。
「複次善男子！我今為于長夜病苦苦惱眾生，多病消瘦，疾疫老朽，慳貪貧窮，危厄困悴，亡國破家，流離失土，貧窮孤迸，竛竮失勢無救護者，皆由前世無慈悲心
【現代漢語翻譯】 現代漢語譯本：
那時，夜天婆娑婆陀（夜天，指夜摩天；婆娑婆陀，意為自在），即為那些狂亂誹謗佛法的眾生，宣說了能清凈調伏、消除無量阿僧祇劫罪業障礙的陀羅尼。他隨即說出咒語：
『羝（dī）釤（shān）跛啰（bō luó）蒲陀那夜（pú tuó nà yè）三摩末祇（sān mó mò qí），他波耶（tuō bō yē）𡩺（hōng），毗摩隸輸檀奈（pí mó lì shū tán nài），毗摩羅輸檀禰翅（pí mó luó shū tán nì chì），輸檀尼移莎呵（shū tán ní yí suō hē），摩訶輸檀那摩羝移莎呵（mó hē shū tán nà mó dī yí suō hē）。』
『如果有眾生誹謗正法，毀壞菩薩僧團，破壞和合僧團，斷絕大乘聖智慧的教導，阻礙修行菩薩道的人，並且沒有悔改之心。這樣的人，不能稱為大丈夫，不具備男子之身。他們不孝順父母，甚至殺害父母，在善知識面前爭吵欺詐，殺害八人及阿羅漢，不仁不義，偷盜佛物、塔物、法物、招提僧物、現前僧物，犯下四重禁戒、十三僧殘、十不善道、五無間罪，迅速墮入惡道。他們被無明黑暗所矇蔽，沉沒在苦海之中。我以大智慧光明和願力，為他們消除無明、無間重罪的黑暗障礙和癡迷迷惑，使他們迅速發起阿耨多羅三藐三菩提心，以大乘佛法莊嚴自身，具足普賢菩薩的行愿，為他們宣說如來法王的境界，如來的十力、四無所畏、十八不共法神通等事，成就一切大智慧的境界。我今天示現如來十力、四無畏等陀羅尼的力量，安住於一切諸佛的正道。憑藉此陀羅尼的力量，能使十方一切諸佛，同一法身。』
『再次，善男子！我現在為那些長夜遭受病苦、苦惱的眾生，他們多病消瘦，遭受疾病和衰老，慳貪貧窮，處於危難困境，亡國破家，流離失所，貧窮孤苦，孤獨無助，沒有救護的人，這些都是由於前世沒有慈悲心的緣故。
【English Translation】 English version:
At that time, the night deity Vasavadha (Night deity, referring to the Yama Heaven; Vasavadha, meaning 'sovereign'), for the sake of those deluded beings who slander the Dharma, spoke the Dharani that purifies, subdues, and eliminates the karmic obstacles of immeasurable asamkhya kalpas. He then recited the mantra:
'Dhi (dī) sham (shān) para (bō luó) pudha naya (pú tuó nà yè) sama magi (sān mó mò qí), ta paye (tuō bō yē) hom (hōng), vimali shudhanai (pí mó lì shū tán nài), vimala shudhanechi (pí mó luó shū tán nì chì), shudhaniniye svaha (shū tán ní yí suō hē), maha shudhana madhiye svaha (mó hē shū tán nà mó dī yí suō hē).'
'If there are beings who slander the true Dharma, destroy the Bodhisattva Sangha, break the harmony of the Sangha, cut off the teachings of the great vehicle's sacred wisdom, hinder those who practice the Bodhisattva path, and have no remorse, such people cannot be called great men, they do not possess the body of a man. They are unfilial to their parents, even killing them, they quarrel and deceive in front of good teachers, kill eight people and Arhats, are unbenevolent and unjust, steal from the Buddha's property, stupa property, Dharma property, Sangha property, and present Sangha property, violate the four major precepts, the thirteen Sanghavaseshas, the ten non-virtuous paths, and the five heinous crimes, quickly falling into evil paths. They are obscured by the darkness of ignorance, submerged in the sea of suffering. I, with great wisdom, light, and vows, eliminate their ignorance, the darkness of the heinous crimes, and their delusion, so that they quickly generate the mind of Anuttara-samyak-sambodhi, adorn themselves with the great vehicle, fulfill the vows of Samantabhadra Bodhisattva, and proclaim to them the realm of the Tathagata Dharma King, the ten powers of the Tathagata, the four fearlessnesses, the eighteen unique qualities, and the supernatural powers, achieving the realm of great wisdom. Today, I manifest the power of the Dharani of the ten powers of the Tathagata, the four fearlessnesses, etc., abiding in the right path of all Buddhas. By the power of this Dharani, I can make all Buddhas in the ten directions have the same Dharma body.'
'Furthermore, good man! I now speak for those beings who suffer from illness, pain, and distress throughout the long night, who are often sick and emaciated, suffer from disease and old age, are stingy and poor, are in danger and distress, have lost their countries and homes, are displaced, poor and lonely, helpless and without protection. All of this is due to their lack of compassion in their previous lives.'
，惡業果報，系屬於他，八苦衰惱以為衣服，為如是等無歸依者，以大悲方便而救護之；諸貧苦者，以陀羅尼力，令其庫藏自然盈溢；若有慳貪，至死不捨，作守財鬼，為如是等，種種貪著，以諸方便而化導之，令彼眾生，皆得解脫。復發是愿，我當爲彼諸眾生等，作大救護，施以法藥，服此藥者，能消一切諸煩惱病，離生老死八苦之畏，無明老死十二輪轉，一切眾苦皆得永離，離惡知識，親近善友，以普勝法攝取一切，令得安止三清凈業，敬信如來真妙法身，當得永離生老病死，畢竟常住清凈境界。
「複次善男子！我見邪見諸眾生等，及其眷屬作惡律儀，見諸眾生遠離正道趣于邪逕，著諸倒見虛妄迷惑，身口意業其行不善、種種放逸依止邪法，于非正覺生正覺想，于正覺所生非正覺想，親近惡友受行苦法，投淵赴火自墜高巖，常翹一腳，五熱炙身，灰土涂污，臥棘刺上，自餓而死，盛冬潛淵，伏藏冰下，受持雞狗牛鹿等戒，如是種種邪見苦行，欲求解脫，我以種種方便，除其邪見，令得安住于正見中，令諸人天得最上樂。復發是愿，愿諸眾生，出離世間，不著邪見，安處無上正真之道，得不退轉，成一切智，究竟滿足普賢菩薩大愿之行，向一切智，不離菩薩一切諸地，不懷一切眾生苦性，而得解脫。」
【現代漢語翻譯】 現代漢語譯本：對於那些因惡業而遭受果報，被八苦（生、老、病、死、愛別離、怨憎會、求不得、五陰熾盛）的衰敗和惱害所纏繞，無所歸依的眾生，我將以大悲心和方便法門來救護他們；對於那些貧困的眾生，我將以陀羅尼（總持）的力量，使他們的倉庫自然充滿；對於那些慳吝貪婪，至死不肯施捨，死後成為守財鬼的眾生，我將以各種方便法門來教化引導他們，使他們都能得到解脫。我還要發願，我將為這些眾生做大救護，施予法藥，服用此藥者，能消除一切煩惱病，遠離生老病死八苦的恐懼，擺脫無明和老死所導致的十二因緣的輪轉，永遠脫離一切痛苦，遠離惡知識，親近善友，以普遍殊勝的佛法攝受一切眾生，使他們安住于身口意三業的清凈，敬信如來真實微妙的法身，最終永遠脫離生老病死，達到常住清凈的境界。 現代漢語譯本：再者，善男子！我看到那些持有邪見的眾生，以及他們的眷屬奉行惡劣的戒律，看到眾生遠離正道而走向邪路，執著于顛倒的見解，虛妄迷惑，身口意三業行為不善，種種放逸，依止邪法，對於非正覺產生正覺的想法，對於正覺反而產生非正覺的想法，親近惡友，受持苦法，投身深淵，跳入火中，從高崖墜落，常常單腳站立，用五種熱源炙烤身體，用灰土塗抹身體，睡在荊棘之上，自己餓死，在寒冷的冬天潛入深淵，藏在冰下，受持雞、狗、牛、鹿等戒律，像這樣種種邪見苦行，想要尋求解脫。我將以種種方便法門，去除他們的邪見，使他們安住于正見之中，使人天眾生得到最上的快樂。我還要發願，愿一切眾生，出離世間，不執著于邪見，安住于無上正真的道，得到不退轉，成就一切智慧，最終圓滿普賢菩薩的大愿之行，趨向一切智慧，不離菩薩的一切階位，不捨棄一切眾生的苦難，從而得到解脫。
【English Translation】 English version: For those who suffer the consequences of evil karma, are afflicted by the eight sufferings (birth, old age, sickness, death, separation from loved ones, encountering those they hate, not getting what they want, and the flourishing of the five aggregates), and have no refuge, I will protect them with great compassion and skillful means; for those who are poor, I will use the power of Dharani (mantras) to make their storehouses naturally overflow; for those who are stingy and greedy, unwilling to give until death, and become miserly ghosts, I will teach and guide them with various skillful means, so that they can all attain liberation. I also vow that I will be a great protector for these beings, providing them with the medicine of Dharma, and those who take this medicine will be able to eliminate all afflictions, be free from the fear of the eight sufferings of birth, old age, sickness, and death, escape the cycle of the twelve links of dependent origination caused by ignorance and old age and death, forever be free from all suffering, stay away from bad companions, be close to good friends, embrace all beings with the universally supreme Dharma, and enable them to abide in the purity of the three karmas of body, speech, and mind, respect and believe in the true and wonderful Dharma body of the Tathagata, and ultimately be forever free from birth, old age, sickness, and death, reaching the permanent and pure realm. English version: Furthermore, good man! I see those beings who hold wrong views, and their families who practice evil precepts, I see beings who stray from the right path and go down the wrong path, clinging to inverted views, being falsely deluded, their actions of body, speech, and mind are not good, they are indulging in various forms of recklessness, relying on evil teachings, thinking that non-enlightenment is enlightenment, and thinking that enlightenment is non-enlightenment, associating with bad friends, practicing painful methods, throwing themselves into abysses, jumping into fire, falling from high cliffs, often standing on one leg, scorching their bodies with five sources of heat, smearing themselves with ashes, sleeping on thorns, starving themselves to death, diving into abysses in the cold winter, hiding under ice, and observing precepts of chickens, dogs, cows, and deer, and such various wrong views and ascetic practices, seeking liberation. I will use various skillful means to remove their wrong views, enable them to abide in right views, and enable humans and devas to attain the supreme happiness. I also vow that all beings will be liberated from the world, not cling to wrong views, abide in the supreme and true path, attain non-retrogression, achieve all wisdom, ultimately fulfill the great vows of Samantabhadra Bodhisattva, move towards all wisdom, not leave all the stages of a Bodhisattva, not abandon the suffering nature of all beings, and thus attain liberation.
爾時夜天婆娑婆陀，欲重宣菩薩光明普照諸法壞散眾生愚癡法門，承佛威神，觀察十方，即為善財童子，以偈頌曰：
「我所成妙法， 知時諸門地， 照除愚癡闇， 普觀一切法。 我法門寂靜， 久修慈心得， 無量無數劫， 大悲覆群生， 成就大悲海， 出生三世佛， 除滅一切苦， 善財速究竟。 佛子心歡喜， 永離世間惡， 超出三界苦， 受諸賢聖樂， 遠離有為惡， 聲聞智解脫， 滿足諸佛智， 佛子應究竟。 我以遍凈眼， 普觀十方剎， 于彼世界中， 諸佛坐道場， 相好莊嚴身， 無量眾圍繞， 放大光明海， 普化諸群生， 睹諸眾生類， 死此而生彼， 迴流六趣中， 備受諸苦毒。 我以凈耳海， 普聞十方音， 一切語言海， 皆悉能受持。 我以凈鼻根， 法海中無礙， 能入諸法門， 善財應究竟。 我成大人相， 清凈廣長舌， 隨應演說法， 佛子應究竟。 清凈妙法身， 三世如如等， 隨其所應化， 一切無不現。 我心無所著， 澄清如虛空， 普攝佛境界， 而亦無二相。 悉知無量剎， 眾生諸心海， 分別諸根意， 遠離虛妄
【現代漢語翻譯】 現代漢語譯本 當時，夜天婆娑婆陀（夜天，指夜摩天；婆娑婆陀，指夜摩天主），爲了再次宣說菩薩的光明普遍照耀一切法，破除眾生愚癡的法門，憑藉佛的威神之力，觀察十方，即為善財童子，用偈頌說道： 『我所成就的微妙之法，知道時機和各種門徑，照破愚癡的黑暗，普遍觀察一切法。 我的法門寂靜無為，是經過長久修習慈悲心而得，在無量無數劫中，以大悲心覆蓋眾生。 成就大悲之海，從中出生過去、現在、未來三世諸佛，消除一切痛苦，善財童子你應迅速達到究竟。 佛子們內心歡喜，永遠脫離世間的罪惡，超越欲界、色界、無色界三界的痛苦，享受賢聖的快樂。 遠離有為的惡行，以及聲聞乘的智慧解脫，圓滿諸佛的智慧，佛子們應當達到究竟。 我以清凈的眼睛，普遍觀察十方世界，在那些世界中，諸佛坐在菩提道場， 以相好莊嚴的身體，被無量的眾生圍繞，放出廣大的光明，普遍教化一切眾生。 我看到各種眾生，在此處死去又在彼處出生，在六道輪迴中流轉，承受各種痛苦。 我以清凈的耳朵，普遍聽聞十方的聲音，一切語言的聲音，我都能接受並保持。 我以清凈的鼻子，在法海中沒有障礙，能夠進入各種法門，善財童子你應達到究竟。 我成就大丈夫的相貌，擁有清凈廣長的舌頭，隨眾生的根器而演說佛法，佛子們應當達到究竟。 我擁有清凈微妙的法身，與過去、現在、未來三世諸佛平等無二，隨著所應教化的對象，一切都能顯現。 我的心沒有執著，清澈如虛空，普遍攝取佛的境界，但也沒有二元對立的相。 我完全知道無量世界，眾生的各種心念，分別眾生的根器和意念，遠離虛妄。』
【English Translation】 English version At that time, the night deva Vasavada (night deva, referring to the Yama Heaven; Vasavada, referring to the lord of the Yama Heaven), wishing to proclaim again the Dharma of the Bodhisattva's light universally illuminating all dharmas and destroying the ignorance of sentient beings, relying on the Buddha's majestic power, observed the ten directions, and then spoke to Sudhana (善財童子) in verses: 'The wonderful Dharma that I have accomplished, knowing the times and all the gateways, illuminates and dispels the darkness of ignorance, and universally observes all dharmas. My Dharma gate is tranquil and still, obtained through long cultivation of loving-kindness, and in immeasurable countless kalpas, I have covered all beings with great compassion. Having accomplished the ocean of great compassion, from which the Buddhas of the three times (past, present, and future) are born, eliminating all suffering, Sudhana, you should quickly reach the ultimate. The Buddha's children are joyful in their hearts, forever free from the evils of the world, transcending the suffering of the three realms (desire, form, and formless), and enjoying the bliss of the sages. They are far from the evils of conditioned existence, and the wisdom liberation of the Sravakas (聲聞乘), fulfilling the wisdom of all Buddhas, the Buddha's children should reach the ultimate. With my pure eyes, I universally observe the ten directions of the worlds, and in those worlds, the Buddhas sit in the Bodhi-mandala (道場), With bodies adorned with marks and characteristics, surrounded by immeasurable beings, emitting vast light, universally transforming all beings. I see all kinds of beings, dying here and being born there, flowing in the six realms of reincarnation, enduring all kinds of suffering. With my pure ears, I universally hear the sounds of the ten directions, and I can receive and hold all the sounds of all languages. With my pure nose, I am unobstructed in the ocean of Dharma, able to enter all Dharma gates, Sudhana, you should reach the ultimate. I have accomplished the marks of a great man, possessing a pure and broad tongue, expounding the Dharma according to the capacities of beings, the Buddha's children should reach the ultimate. I possess a pure and wonderful Dharma body, equal to the Buddhas of the three times, and according to what should be transformed, everything can be manifested. My mind has no attachments, clear like the void, universally embracing the realm of the Buddha, yet there is no duality. I fully know the immeasurable worlds, the various minds of beings, distinguishing their faculties and intentions, and being far from delusion.'
法。 我以神通力， 遍游無量剎， 普覆一切眾， 調伏諸眾生。 智慧凈如空， 無比無盡藏， 供養一切佛， 饒益諸眾生。 廣大凈智慧， 了知諸法海， 除滅眾癡惑， 佛子應究竟。 我入佛法海， 通達三世法， 明瞭一切智， 無能測量者， 一一微塵中， 悉見佛剎海， 或睹三世佛， 真實智慧力， 見盧舍那佛， 道場成正覺， 十方微塵剎， 悉轉正法輪。」
爾時善財童子白天神言：「發阿耨多羅三藐三菩提心，為已幾時？得此法門，其已久如，乃能如是饒益眾生？」
答言：「佛子！乃往古世，過須彌山微塵數等劫，復過是數無量無邊，彼有世界，名七寶功德集，劫名光明寂靜，國名寶月光明，城名蓮花光處，閻浮提中於此劫中，有五百億佛出興於世。時彼城中，有轉輪聖王，名善法度，以聖王法正法治世，七寶自至，王四天下，壽命一劫，威力自在，不加兵仗自然太平。彼王所重第一夫人，名日月意，其王夫人伎樂自娛，至於中夜淳昏而眠，夢此城中有一夜天，名最正覺寂靜光明，來至其前，合掌而立，而作是言：『咄！善女人，汝今知不？于蓮花光大城之東，有林名寂靜光微妙德，於此林中有菩提樹，名一切佛自在
【現代漢語翻譯】 現代漢語譯本 法。 我以神通之力，遍游無量佛土，普遍覆蓋一切眾生，調伏各種眾生。 我的智慧清凈如虛空，擁有無比無盡的寶藏，我供養一切佛，饒益所有眾生。 我擁有廣大清凈的智慧，了知諸法如海，能消除眾生的愚癡迷惑，佛的弟子應當達到這樣的究竟境界。 我進入佛法的海洋，通達過去、現在、未來三世的法，明瞭一切智慧，沒有人能夠測量我的智慧。 在每一個微小的塵埃中，我都能看到佛土如海，或者看到過去、現在、未來三世的佛，以及他們真實的智慧力量。 我看到盧舍那佛（Vairocana Buddha）在菩提道場成就正覺，在十方如微塵般眾多的佛土中，都轉動著正法輪。 這時，善財童子問白天神說：『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？得到這個法門又有多久了，才能如此饒益眾生？』 白天神回答說：『佛子！在很久遠的過去，經過像須彌山微塵數一樣多的劫數，又超過這個數量的無量無邊劫數，那時有一個世界，名叫七寶功德集，那個劫名叫光明寂靜，那個國家名叫寶月光明，那個城市名叫蓮花光處。在閻浮提（Jambudvipa，我們所居住的這個世界）中，在這個劫中，有五百億佛出世。 當時，在那座城市中，有一位轉輪聖王（chakravartin，統治世界的理想君主），名叫善法度，他以聖王的法則和正法治理國家，七寶自然出現，他統治著四大天下，壽命長達一劫，威力自在，不用兵器就能使天下太平。這位國王最寵愛的第一夫人，名叫日月意。這位王夫人以歌舞伎樂自娛，到了半夜，昏昏沉沉地睡著了，夢見這座城市中有一位夜天，名叫最正覺寂靜光明，來到她面前，合掌而立，對她說：『喂！善女人，你現在知道嗎？在蓮花光大城的東邊，有一片樹林，名叫寂靜光微妙德，在這片樹林中有一棵菩提樹（bodhi tree，覺悟之樹），名叫一切佛自在』
【English Translation】 English version The Dharma. With my supernatural powers, I travel throughout immeasurable lands, universally covering all beings, and subduing all kinds of sentient beings. My wisdom is as pure as the void, possessing immeasurable and inexhaustible treasures. I make offerings to all Buddhas and benefit all sentient beings. I possess vast and pure wisdom, understanding the Dharma as a sea, able to eliminate the ignorance and delusion of beings. A disciple of the Buddha should reach such an ultimate state. I enter the ocean of the Buddha's Dharma, comprehending the Dharma of the three times—past, present, and future. I understand all wisdom, and no one can measure my wisdom. In each tiny dust particle, I can see Buddha lands like oceans, or see the Buddhas of the three times, and their true power of wisdom. I see Vairocana Buddha attaining perfect enlightenment in the Bodhi-mandala, and in the countless Buddha lands like dust particles in the ten directions, the true Dharma wheel is turned. At that time, the youth Sudhana asked the day-deva, 『How long has it been since you generated the mind of anuttara-samyak-sambodhi (supreme perfect enlightenment)? How long has it been since you obtained this Dharma gate, that you are able to benefit sentient beings in such a way?』 The day-deva replied, 『O son of the Buddha! In the very distant past, after passing through as many kalpas as the dust particles of Mount Sumeru, and then surpassing that number by immeasurable and boundless kalpas, there was a world named 'Collection of Seven Treasures and Merits'. That kalpa was named 'Luminous Tranquility', that country was named 'Jewel Moon Light', and that city was named 'Lotus Light Place'. In Jambudvipa (the world we inhabit), during that kalpa, five hundred billion Buddhas appeared in the world. At that time, in that city, there was a chakravartin (ideal universal ruler) named Good Dharma Measure. He governed the country with the laws of a holy king and the true Dharma. The seven treasures appeared naturally. He ruled over the four great continents, his lifespan was one kalpa, his power was unrestrained, and peace reigned without the use of weapons. The king's most beloved first queen was named Sun and Moon Intent. This queen entertained herself with music and dance, and in the middle of the night, she fell into a deep sleep. She dreamt that in this city, there was a night-deva named Most Right Enlightenment Tranquil Light, who came before her, stood with palms together, and said, 『Hey! Good woman, do you know now? To the east of the great city of Lotus Light, there is a forest named Tranquil Light Subtle Virtue. In this forest, there is a Bodhi tree (tree of enlightenment) named All Buddhas' Freedom』
光，有佛世尊，號一切法雷音王，坐此樹下成等正覺，十號具足，放大光明，名摩尼王普照一切。彼雷音王佛，出興於世，于菩提樹下，始成正覺，已經七日！』時彼夜天，稱揚讚歎，顯說如來無量功德自在神通，令彼夫人發無上道心，讚歎普賢菩薩一切願行。時王夫人，即于夢中敬禮彼佛，發阿耨多羅三藐三菩提心供養佛。時世尊放金色光觸夫人心，遍照宮城皆同金色。時彼夫人，即從眠覺。爾時彼佛侍從聲聞、菩薩、一切大眾，現夫人前，是時夫人，頭面敬禮佛及大眾，供養恭敬尊重讚歎，即發誓愿：『愿此功德，于將來世，天人之中，最尊最勝。』善男子！汝今當知，時王夫人月意者，豈異人乎？我身是也。我于彼佛所，初發道心，莊嚴功德，種大善根，超越須彌微塵等劫，不墮地獄、餓鬼、畜生、閻羅王處、下賤之家，具足諸根滅除眾苦，常於人天中，得最勝果報，常得不離親近善友，常生諸佛菩薩之家，不生五濁劫。善男子！我獲善利，于彼佛所，深種善根，長養善根，於八十億須彌山微塵等劫，常受快樂，而未滿足菩薩善根，亦未獲得三昧神通，得過八十億須彌山微塵等劫。過此劫已，復過一萬劫，有劫名清凈無憂，世界名清凈威德勝，彼世界中，有五百億佛，出興於世，成等正覺，十號具足，彼佛國土
【現代漢語翻譯】 現代漢語譯本：『光啊，有一位佛世尊，名號為一切法雷音王（意為以雷鳴般的聲音宣說一切佛法的王者），他坐在這菩提樹下成就無上正等正覺，具足十種尊號，放出大光明，名為摩尼王普照一切（意為如摩尼寶珠般的光芒普照一切）。那位雷音王佛，出現於世間，在菩提樹下，剛剛成就正覺，已經七日！』當時那位夜天（意為夜晚的天神），稱揚讚歎，顯說如來無量功德自在神通，令那位夫人發起無上道心，讚歎普賢菩薩的一切願行。當時王夫人，就在夢中敬禮那位佛，發起了阿耨多羅三藐三菩提心（意為無上正等正覺之心）供養佛。當時世尊放出金色光芒觸及夫人的心，遍照宮城都變成金色。當時那位夫人，就從睡眠中醒來。那時那位佛的侍從聲聞、菩薩、一切大眾，顯現在夫人面前，這時夫人，頭面敬禮佛及大眾，供養恭敬尊重讚歎，就發誓愿：『愿此功德，在將來世，天人之中，最為尊貴最為殊勝。』善男子！你現在應當知道，當時的王夫人月意，難道是別人嗎？就是我自身啊。我于那位佛所，初次發起道心，莊嚴功德，種下大善根，超越須彌微塵等劫（意為像須彌山微塵一樣多的劫數），不墮地獄、餓鬼、畜生、閻羅王處、之家（此處原文為不凈之處，為避免不雅，以代替），具足諸根滅除眾苦，常在人天之中，得到最殊勝的果報，常得不離親近善友，常生於諸佛菩薩之家，不生於五濁惡世。善男子！我獲得善利，在那位佛所，深深種下善根，長養善根，在八十億須彌山微塵等劫中，常常享受快樂，而未滿足菩薩的善根，也未獲得三昧神通，經過八十億須彌山微塵等劫。過了這些劫數后，又過一萬劫，有一個劫名為清凈無憂，世界名為清凈威德勝，那個世界中，有五百億佛，出現於世間，成就無上正等正覺，具足十種尊號，那些佛的國土
【English Translation】 English version: 'O Light, there was a Buddha World-Honored One, named All Dharma Thunder Sound King (meaning the king who proclaims all the Buddha's teachings with a thunderous voice), who sat under this Bodhi tree and attained Anuttara-samyak-sambodhi (meaning unsurpassed, complete and perfect enlightenment), possessing the ten epithets, emitting great light, named Mani King Illuminating All (meaning light like a Mani jewel illuminating everything). That Thunder Sound King Buddha, appeared in the world, under the Bodhi tree, having just attained enlightenment, it had been seven days!' At that time, that night deva (meaning a deity of the night), praised and extolled, revealing the immeasurable merits and supernatural powers of the Tathagata, causing that queen to generate the supreme Bodhi mind, praising all the vows and practices of Samantabhadra Bodhisattva. At that time, the queen, in her dream, paid homage to that Buddha, generated the mind of Anuttara-samyak-sambodhi (meaning the mind of unsurpassed, complete and perfect enlightenment) and made offerings to the Buddha. At that time, the World-Honored One emitted golden light that touched the queen's heart, illuminating the entire palace in gold. At that time, that queen awoke from her sleep. Then, that Buddha's attendants, Shravakas, Bodhisattvas, and all the assembly, appeared before the queen, at this time, the queen, with her head and face, paid homage to the Buddha and the assembly, made offerings, respectfully honored, praised and extolled, and then made a vow: 'May this merit, in the future, among gods and humans, be the most honored and most supreme.' Good man! You should know now, was the queen, Moon Intent, at that time, anyone else? It was myself. I, at that Buddha's place, first generated the Bodhi mind, adorned merits, planted great good roots, surpassing countless kalpas like the dust of Mount Sumeru (meaning kalpas as numerous as the dust of Mount Sumeru), not falling into hell, hungry ghosts, animals, the realm of Yama, or the house of the unclean (here the original text refers to an impure place, replaced by 'the unclean' to avoid vulgarity), possessing all faculties, eliminating all sufferings, always among humans and gods, obtaining the most supreme rewards, always not separated from close good friends, always born in the families of Buddhas and Bodhisattvas, not born in the five turbid kalpas. Good man! I obtained good benefits, at that Buddha's place, deeply planted good roots, nurtured good roots, for eighty billion kalpas like the dust of Mount Sumeru, constantly enjoying happiness, but not yet fulfilling the Bodhisattva's good roots, nor obtaining Samadhi supernatural powers, passing eighty billion kalpas like the dust of Mount Sumeru. After passing these kalpas, and then passing ten thousand kalpas, there was a kalpa named Pure Without Sorrow, a world named Pure Majestic Victory, in that world, there were five hundred billion Buddhas, appearing in the world, attaining Anuttara-samyak-sambodhi, possessing the ten epithets, those Buddhas' lands
或凈或穢。我時次第，供養彼佛。彼佛世界，有一四天下，名離垢幢，城名莊嚴，我于爾時，為明勝長者女，名勝慧光，端正殊妙。于彼世中，值最初佛，名須彌山善寂幢。時有一天，名凈覺月，以本願力，生彼城中，復有夜天，名清凈眼，于睡眠中，入于王宮，即至我所，顯現妙身，讚歎如來，勸我發心，令往佛所，作如是言：『須彌山善寂幢佛，始成正覺，放大光明，已經七日！』爾時夜天，引導於我，我即驚覺，見大光明遍滿宮室。父母驚喜，即告我言：『此何光明，金色顯赫，明照吾室？』我于爾時即白父母：『我于夢中，見一夜天，讚歎如來勝妙功德，有佛世尊，名須彌山善寂幢，出現於世，已經七日。唯愿父母，與諸眷屬，往詣佛所供養恭敬，聽佛說法。』父母歡喜，即便許可。是時夜天，在前引導，我與父母及親眷屬，俱詣佛所，頭面禮足，退坐一面，見佛色身微妙光明，即得菩薩清凈三世普智慧光明三昧。得此三昧已，憶念過去如須彌山微塵等劫所見諸佛，所說經法，受持不忘，即得光明普照諸法壞散眾生愚癡破魔法門。得此法門已，復憶過去十世界微塵數劫世界時事，又見彼諸一切眾生，及其業報、好醜、諸根利鈍，性慾不同，語言音聲，久修善業，親近善知識，隨其所應，示現色身，為作利益，
見如此事，如今現在。我以此三昧力，于唸唸中，增長法門，心心相續，能以一身，充滿十方微塵等世界，乃至充滿一切世界微塵等海，又復過彼一切世界微塵數不可說不可說世界，如是世界中，悉見一切諸佛，聞佛說法，悉能憶念，受持分別，了知彼佛本凈愿海，又知諸佛發清凈愿，莊嚴佛土，我今亦欲嚴凈一切世界海眾生，令得凈土，如今現前，隨彼眾生，所應見身，即為示現，調伏其心，而化度之，我從昔來乃至今日，剎那相續，長養增進修此法門，如此法門，究竟廣大，如法界等。
「善男子！我唯知此菩薩光明普照一切諸法壞散眾生破魔法門。諸大菩薩究竟無量無邊普賢菩薩所行愿海，深入一切諸法界海，建立一切諸菩薩智慧幢三昧遊戲神通大愿成滿守護受持諸佛如來大功德海，于唸唸中莊嚴教化一切眾生，成就滿足智慧性海，除滅無明迷惑顛倒，普施凈慧，猶如秋月，菩薩住世，遍照三界，不著眾相，消除熱惱，示現三世，自在神通，運載眾生，開示正道，出生三世圓滿清凈一切音聲，充溢十方一切法界，從初發心，乃至十地，于其中間，皆悉具足無量功德不可思議諸神通力智慧光明。我當云何能知能說彼菩薩行？善男子！此閻浮提摩伽陀國，有一夜天，名妙功德離垢光明，彼夜天者，是我大師，
【現代漢語翻譯】 現代漢語譯本 看到這樣的事情，就在當下。我憑藉這種三昧的力量，在每一個念頭中，增長佛法，心念相續不斷，能夠以一身，充滿十方如微塵般的世界，乃至充滿一切世界如微塵般的大海，又超過那些一切世界微塵數不可說不可說的世界。在這樣的世界中，我都能見到一切諸佛，聽聞佛陀說法，都能憶念，受持，分別，瞭解那些佛陀的本凈愿海，也知道諸佛發出的清凈愿，莊嚴佛土。我現在也想莊嚴清凈一切世界海的眾生，讓他們得到凈土，就像現在這樣顯現，隨著那些眾生應該見到的身形，就為他們示現，調伏他們的心，從而教化他們。我從過去到現在，剎那相續，增長修習這個法門，這個法門，究竟廣大，如同法界一樣。 『善男子！我只知道這種菩薩光明普照一切諸法，破除眾生煩惱，摧毀魔障的法門。諸大菩薩究竟無量無邊，普賢菩薩（Samantabhadra）所修行的愿海，深入一切諸法界海，建立一切諸菩薩的智慧幢，三昧遊戲神通大愿，成就圓滿，守護受持諸佛如來的大功德海，在每一個念頭中莊嚴教化一切眾生，成就圓滿的智慧性海，消除無明迷惑顛倒，普遍施予清凈智慧，猶如秋月。菩薩住世，遍照三界，不執著于任何表象，消除熱惱，示現過去、現在、未來三世，自在神通，運載眾生，開示正道，出生三世圓滿清凈的一切音聲，充滿十方一切法界。從最初發心，乃至十地，在這期間，都完全具備無量功德，不可思議的各種神通力量和智慧光明。我怎麼能夠知道和說出那些菩薩的修行呢？善男子！在這閻浮提（Jambudvipa）的摩伽陀國（Magadha），有一位夜天（Yaksa），名叫妙功德離垢光明，那位夜天，是我的大師。』
【English Translation】 English version Seeing such things, right now in the present. With the power of this samadhi, in every thought, I increase the Dharma, with thoughts following one another continuously. I can, with one body, fill the ten directions with worlds as numerous as dust motes, even filling all the oceans of worlds as numerous as dust motes, and even surpassing those countless, inexpressible worlds as numerous as dust motes. In such worlds, I can see all the Buddhas, hear the Buddhas preach the Dharma, and can remember, uphold, distinguish, and understand the original pure vows of those Buddhas. I also know the pure vows made by the Buddhas to adorn their Buddha lands. Now, I also wish to adorn and purify all the sentient beings in the ocean of worlds, enabling them to attain pure lands, just as it is appearing now. According to the forms that those sentient beings should see, I will manifest for them, subdue their minds, and transform them. From the past until today, in every moment, I have continuously cultivated and advanced in this Dharma. This Dharma is ultimately vast, like the Dharma realm. 'Good man! I only know this Dharma of the Bodhisattva's light universally illuminating all dharmas, destroying the afflictions of sentient beings, and breaking through the obstacles of Mara. The great Bodhisattvas are ultimately immeasurable and boundless. The ocean of vows practiced by Samantabhadra Bodhisattva, penetrates deeply into all the oceans of the Dharma realm, establishes the wisdom banners of all Bodhisattvas, the samadhi games, the great vows of spiritual powers, achieving fulfillment, protecting and upholding the great ocean of merits of all Buddhas, in every thought adorning and teaching all sentient beings, achieving the perfect ocean of wisdom, eliminating ignorance, confusion, and delusion, universally bestowing pure wisdom, like the autumn moon. The Bodhisattva dwells in the world, universally illuminating the three realms, not attached to any appearances, eliminating heat and afflictions, manifesting the past, present, and future three times, with free spiritual powers, carrying sentient beings, revealing the right path, giving rise to all the perfect and pure sounds of the three times, filling all the Dharma realms of the ten directions. From the initial aspiration to the tenth ground, in between, all are fully equipped with immeasurable merits, inconceivable spiritual powers, and the light of wisdom. How can I know and speak of the practices of those Bodhisattvas? Good man! In this Jambudvipa, in the country of Magadha, there is a Yaksa named Myo-Kudoku-Rikou-Koumyou (妙功德離垢光明, Wonderful Merit, Detached from Defilement, Light). That Yaksa is my master.'
先已勸我發阿耨多羅三藐三菩提心，示教利喜，汝詣彼問，云何菩薩學菩薩行，修菩薩道？」
爾時善財童子即以偈贊婆娑婆陀，而說頌曰：
「我見尊凈身， 相好自莊嚴， 超出於世間， 猶如須彌山。 法身湛然凈， 三世悉平等， 普攝諸眾生， 其人無所著。 開演凈光明， 普照一切趣， 於一毛孔中， 悉見諸星宿， 心凈無所依， 如日在空中， 攝取法王法， 明凈深智慧。 一一毛孔光， 遍照十方剎， 於一切佛所， 彌布法雲雨。 一切毛孔中， 示現變化身， 充滿十方剎， 方便度眾生。 初行菩薩時， 凈業不思議， 一一毛孔中， 顯現十方剎， 識知見聞者， 悉得功德利， 專求菩提道， 必成佛無疑。 不思議等劫， 常求善知識， 寧墮三惡道， 不捨菩提心。 百千微塵劫， 讚歎一切德， 眾劫猶可盡， 功德無窮已。」
爾時善財童子頭面敬禮彼夜天足，繞無數匝，眷仰觀察，心無厭足，辭退南行，向摩伽陀國。◎
佛說羅摩伽經卷中 大正藏第 10 冊 No. 0294 佛說羅摩伽經
佛說羅摩伽經卷下
西秦沙門聖堅譯
◎
【現代漢語翻譯】 現代漢語譯本 他先前已經勸導我發起了阿耨多羅三藐三菩提心（無上正等正覺之心），並教導我、使我歡喜。你到他那裡去問，『菩薩如何學習菩薩的修行，修持菩薩之道？』
那時，善財童子即以偈頌讚美婆娑婆陀（夜天神），並說頌道：
『我見到您清凈的身體，相好自然莊嚴，超越於世間，猶如須彌山（眾山之王）。法身湛然清凈，過去、現在、未來三世都平等，普遍攝受一切眾生，其人沒有任何執著。您開演清凈光明，普照一切眾生所處的境界，在一個毛孔中，都能看到所有的星宿，心凈沒有任何依靠，如同太陽在空中，攝取法王的教法，明凈而有深刻的智慧。每一個毛孔的光芒，都遍照十方世界，在一切佛的處所，瀰漫著法雲甘露。在每一個毛孔中，都示現變化之身，充滿十方世界，方便度化眾生。初行菩薩道時，清凈的業力不可思議，每一個毛孔中，都顯現十方世界，認識、看到、聽到的人，都得到功德利益，專心尋求菩提之道，必定成佛無疑。在不可思議的漫長劫數中，常常尋求善知識，寧願墮入三惡道，也不捨棄菩提心。用百千微塵劫的時間，讚歎一切功德，即使經過無數劫，功德也無窮無盡。』
那時，善財童子頭面頂禮夜天神的腳，繞了無數圈，眷戀仰慕地觀察，心中沒有厭倦，告辭退下，向南行走，前往摩伽陀國（古印度國名）。
《佛說羅摩伽經》卷中 大正藏第 10 冊 No. 0294 《佛說羅摩伽經》
《佛說羅摩伽經》卷下
西秦沙門聖堅譯
【English Translation】 English version He has already encouraged me to generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and has taught and delighted me. You should go to him and ask, 『How does a Bodhisattva learn the practice of a Bodhisattva and cultivate the path of a Bodhisattva?』
At that time, Sudhana Kumara immediately praised Vasubhadra (Night Deva) with verses, and spoke the following gatha:
『I see your pure body, with its marks and characteristics naturally adorned, surpassing the world, like Mount Sumeru (king of mountains). The Dharma body is clear and pure, equal in the three times, universally embracing all sentient beings, and that person has no attachments. You expound pure light, illuminating all realms, and in one pore, all the stars can be seen. The mind is pure and without reliance, like the sun in the sky, taking in the Dharma of the Dharma King, clear and with profound wisdom. The light from each pore illuminates the ten directions, and in all the places of the Buddhas, the Dharma cloud and rain are spread. In each pore, transformation bodies are manifested, filling the ten directions, skillfully liberating sentient beings. When first practicing the Bodhisattva path, the pure karma is inconceivable. In each pore, the ten directions are revealed. Those who recognize, see, and hear all receive the benefits of merit. Those who single-mindedly seek the path of Bodhi will undoubtedly become Buddhas. For inconceivable eons, one constantly seeks good teachers. One would rather fall into the three evil paths than abandon the Bodhi mind. For hundreds of thousands of dust-mote eons, one praises all virtues. Even if eons are exhausted, the merits are endless.』
At that time, Sudhana Kumara bowed his head to the feet of the Night Deva, circumambulated him countless times, gazed upon him with reverence, and was never satisfied. He then took his leave and traveled south towards the country of Magadha (an ancient Indian kingdom).
The Sutra of the King of the Dharma, the Sutra of the King of the Dharma, Volume Middle Taisho Tripitaka Volume 10 No. 0294 The Sutra of the King of the Dharma
The Sutra of the King of the Dharma, Volume Lower
Translated by the Shramana Sheng Jian of the Western Qin Dynasty
爾時善財童子，一心思惟彼夜天教，初發道心，圓滿清凈；思惟是已，即得深入諸菩薩藏出生菩薩大愿法海，凈諸菩薩波羅蜜道，窮盡菩薩圓滿勝凈行業，發起成就深入智海，以一切智，救護十方一切眾生，長養增廣大慈悲云，于諸佛剎，出生普賢諸大願行。漸漸遊行，至普甚深微妙功德離垢光明夜天所，頭面敬禮，繞無數匝，卻住一面，恭敬合掌，白言：「天神！我已先發阿耨多羅三藐三菩提心，而未知云何修菩薩行，具足諸地？」
答言：「善哉，善哉！童子！乃能發阿耨多羅三藐三菩提心，問菩薩行，具足諸地。善男子！菩薩成就十法，則能具足菩薩所行。何等為十？一者、悉得諸佛現前三昧，見一切佛色身了了分明。二者、得凈眼三昧，見一切佛三十二相、八十種好，莊嚴其身。三者、得無量無邊功德凈眼，見一切佛深妙功德智慧大海。四者、見無量無邊佛光明海，悉能普照一切法界。五者、無量不可思議佛法光明，於一毛孔放大光明，普照一切眾生數等，令種種眾生皆發阿耨多羅三藐三菩提心，成光明海，諸佛如來普慈等心，于唸唸頃，十方世界施作佛事，于諸眾生，隨其所應而度脫之，令無量眾生皆得解脫。六者、於一一毛孔中，悉見一切寶珠光明摩尼炎海。七者、于唸唸中，出一切諸佛變化大海
【現代漢語翻譯】 現代漢語譯本 當時，善財童子一心想著夜天（守護夜晚的天神）的教誨，他初發菩提道心，心意圓滿清凈。思索之後，他深入了諸菩薩的寶藏，生起了菩薩的宏大誓願，如同進入法海一般。他凈化了菩薩的波羅蜜（到達彼岸的方法）之道，窮盡了菩薩圓滿殊勝的清凈行為，發起併成就了深入智慧的海洋。他以一切智慧，救護十方一切眾生，增長廣大慈悲的雲朵，在諸佛的剎土中，生起了普賢菩薩的各種大願行。他漸漸地，來到了具有極深微妙功德、遠離垢染光明的夜天神那裡，頭面頂禮，繞了無數圈，然後退到一邊站立，恭敬合掌，說道：『天神！我已先發了阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道如何修菩薩行，才能圓滿具足各個菩薩的階位？』 夜天神回答說：『好啊，好啊！童子！你竟然能發阿耨多羅三藐三菩提心，並詢問菩薩的修行，以及如何圓滿具足各個菩薩的階位。善男子！菩薩成就十種法，就能圓滿具足菩薩所應修行的。是哪十種呢？第一，完全獲得諸佛現前三昧（禪定），清楚明白地見到一切佛的色身。第二，獲得清凈眼三昧，見到一切佛的三十二相、八十種好，莊嚴其身。第三，獲得無量無邊功德的清凈眼，見到一切佛深妙的功德智慧大海。第四，見到無量無邊的佛光明海，能夠普遍照耀一切法界。第五，無量不可思議的佛法光明，從一個毛孔中放出光明，普遍照耀一切眾生，使各種眾生都發起阿耨多羅三藐三菩提心，成就光明海。諸佛如來以普遍慈悲的心，在每一個念頭中，於十方世界施作佛事，對於眾生，隨其根性而度脫他們，使無量眾生都得到解脫。第六，在每一個毛孔中，都見到一切寶珠光明摩尼（如意寶珠）的火焰之海。第七，在每一個念頭中，都出現一切諸佛變化的大海。
【English Translation】 English version At that time, Sudhana, with a single mind, contemplated the teachings of the Night Deva (a deity guarding the night), having initially awakened the Bodhi mind, which was perfectly pure. After contemplating this, he deeply entered the treasuries of all Bodhisattvas, giving rise to the great vows of Bodhisattvas, like entering a sea of Dharma. He purified the Bodhisattva's path of Paramitas (perfections), exhausted the Bodhisattva's perfect and pure conduct, initiated and accomplished the deep ocean of wisdom. With all wisdom, he protected all beings in the ten directions, nurtured and expanded the great clouds of compassion, and in the Buddha lands, gave rise to the great vows and practices of Samantabhadra. Gradually, he arrived at the place of the Night Deva, who possessed profound and subtle merits, and was free from defilement and radiant light. He bowed his head in reverence, circumambulated countless times, and then stood to one side, respectfully joining his palms, and said: 'Heavenly deity! I have already awakened the Anuttara-samyak-sambodhi mind (the mind of unsurpassed, right, and complete enlightenment), but I do not yet know how to practice the Bodhisattva path to fully accomplish all the Bodhisattva stages?' The Night Deva replied: 'Excellent, excellent! Child! You are indeed able to awaken the Anuttara-samyak-sambodhi mind and inquire about the Bodhisattva's practice and how to fully accomplish all the Bodhisattva stages. Good man! When a Bodhisattva accomplishes ten dharmas, he can fully accomplish what a Bodhisattva should practice. What are these ten? First, he completely obtains the Samadhi (meditative absorption) of all Buddhas appearing before him, clearly seeing the physical bodies of all Buddhas. Second, he obtains the pure eye Samadhi, seeing all the thirty-two marks and eighty minor marks of all Buddhas, adorning their bodies. Third, he obtains the pure eye of immeasurable and boundless merits, seeing the profound and subtle ocean of merits and wisdom of all Buddhas. Fourth, he sees the immeasurable and boundless ocean of Buddha's light, which can universally illuminate all Dharma realms. Fifth, the immeasurable and inconceivable light of the Buddha's Dharma, from one pore, emits light, universally illuminating all beings, causing all kinds of beings to awaken the Anuttara-samyak-sambodhi mind, accomplishing the ocean of light. The Tathagatas, with universal compassion, in every thought, perform Buddha deeds in the ten directions, and for beings, according to their capacities, liberate them, causing countless beings to attain liberation. Sixth, in every pore, he sees the ocean of flames of all precious jewel lights and Mani (wish-fulfilling) jewels. Seventh, in every thought, he manifests the ocean of transformations of all Buddhas.'
，充滿法界，究竟一切諸佛境界，教化眾生而無障礙。八者、出一切佛無住微妙音聲大海，轉三世佛清凈法輪，演說一切修多羅海及法雲海，其義深遠，無能窮盡。九者、究竟諸佛音聲海，深入一切如來海，究竟一切如來海。十者、深入示現不思議佛自在神力，化度眾生住無量無邊諸佛名稱海。善男子！此名菩薩十法。若有菩薩，具此十法，則能滿足菩薩諸行，亦能悉備普賢行愿。
「善男子！我已成就菩薩寂滅定樂精進法門，以此定力，悉見三世嚴凈佛剎一切諸佛及眷屬海，悉見無量無邊諸佛如來神通力海，分別了知諸佛名號諸佛如來轉法輪海，知彼諸佛壽命短促及以無量，知彼諸佛無量微妙凈音聲海，彼諸如來清凈法身無量無邊充滿法界，亦不著如來一切諸相，而無相好想。何以故？諸佛如來，無來去相，已滅一切來去相故，不住三世如如際故；亦非過去、不住現在，滅於一切世間相相故，不取一切來去相故，故名如來，不來不去。諸佛如來，不生不起，不退不沒，不滅不現，故名法身。諸佛如來，不起語性，不滅語性，過一切語言，語言斷故。非實滅身，示現滅度，猶如幻法性不壞故。諸佛如來，非實非虛，欲為饒益諸眾生故。一切如來，以如來道無來無去，出興於世。諸佛如來，不生不沒，不滅不住，
【現代漢語翻譯】 現代漢語譯本：充滿整個法界，究竟通達一切諸佛的境界，教化眾生而沒有任何障礙。第八，發出一切諸佛無所住的微妙音聲大海，轉動三世諸佛清凈的法輪，演說一切修多羅（佛經）之海以及法雲之海，其意義深遠，沒有誰能夠窮盡。第九，究竟通達諸佛音聲之海，深入一切如來之海，究竟通達一切如來之海。第十，深入示現不可思議的佛自在神通之力，化度眾生安住于無量無邊的諸佛名號之海。善男子！這稱為菩薩的十種法。如果有菩薩，具足這十種法，就能圓滿菩薩的各種修行，也能完全具備普賢菩薩的行愿。 善男子！我已經成就了菩薩寂滅定樂精進法門，憑藉這種定力，能夠完全見到三世莊嚴清凈的佛剎中一切諸佛以及眷屬之海，完全見到無量無邊的諸佛如來的神通力之海，分別了知諸佛的名號、諸佛如來轉法輪之海，知道那些諸佛的壽命有長有短，知道那些諸佛無量微妙清凈的音聲之海，那些如來的清凈法身無量無邊充滿法界，也不執著如來的一切諸相，而沒有相好之想。為什麼呢？諸佛如來，沒有來去之相，因為已經滅除了一切來去之相，不住於三世如如的邊際；也不是過去，不住于現在，滅除了一切世間的相狀，不執取一切來去之相，所以名為如來，不來不去。諸佛如來，不生不滅，不退不沒，不滅不現，所以名為法身。諸佛如來，不起語性，不滅語性，超越一切語言，因為語言已經斷絕。並非真實滅身，而是示現滅度，猶如幻法，其性不壞。諸佛如來，非實非虛，是爲了饒益一切眾生。一切如來，以如來之道無來無去，出現於世。諸佛如來，不生不滅，不滅不住。
【English Translation】 English version: pervading the entire Dharma realm, ultimately understanding the realms of all Buddhas, teaching sentient beings without any obstruction. Eighth, emitting the ocean of subtle sounds of all Buddhas who dwell nowhere, turning the pure Dharma wheel of the Buddhas of the three times, expounding the ocean of all Sutras (Buddhist scriptures) and the ocean of Dharma clouds, whose meaning is profound and cannot be exhausted by anyone. Ninth, ultimately understanding the ocean of sounds of all Buddhas, deeply entering the ocean of all Tathagatas, ultimately understanding the ocean of all Tathagatas. Tenth, deeply manifesting the inconceivable, self-mastery divine power of the Buddhas, transforming sentient beings to dwell in the immeasurable and boundless ocean of the names of all Buddhas. Good man! This is called the ten Dharmas of a Bodhisattva. If a Bodhisattva possesses these ten Dharmas, he can fulfill all the practices of a Bodhisattva and also fully possess the vows and practices of Samantabhadra Bodhisattva. Good man! I have already attained the Dharma gate of the Bodhisattva's Samadhi of Tranquility and Joyful Diligence. With this Samadhi power, I can completely see all the Buddhas and their retinues in the pure Buddha lands of the three times, completely see the immeasurable and boundless ocean of the supernatural powers of the Buddhas Tathagatas, distinctly understand the names of the Buddhas, the ocean of the Dharma wheel turned by the Buddhas Tathagatas, know that the lifespans of those Buddhas are both short and long, know the immeasurable and subtle pure ocean of sounds of those Buddhas, the pure Dharma bodies of those Tathagatas are immeasurable and boundless, pervading the Dharma realm, and also not attached to all the forms of the Tathagatas, without the thought of their excellent marks. Why is that? The Buddhas Tathagatas have no coming or going, because they have already extinguished all coming and going, not dwelling at the edge of the suchness of the three times; they are also not the past, not dwelling in the present, extinguishing all worldly forms, not grasping any coming or going, therefore they are called Tathagatas, neither coming nor going. The Buddhas Tathagatas are neither born nor extinguished, neither retreating nor disappearing, neither ceasing nor appearing, therefore they are called Dharma bodies. The Buddhas Tathagatas do not arise in speech nature, do not cease in speech nature, transcending all language, because language has been cut off. They are not truly ceasing their bodies, but manifesting cessation, like an illusion, whose nature is not destroyed. The Buddhas Tathagatas are neither real nor unreal, for the sake of benefiting all sentient beings. All Tathagatas, with the Tathagata path of neither coming nor going, appear in the world. The Buddhas Tathagatas are neither born nor extinguished, neither ceasing nor dwelling.
不至此，不往彼，法性清凈，不可壞故。諸佛如來，無性無相，離於一切語言道故。諸佛如來，以一如相，同入法性，無邊際故，究竟一切法界性故。
「善男子！我如是了知於一切如來，唯得此寂滅定樂精進法門，照明增長廣大善根，深入隨順如寂甚深普現境界，分別了知虛妄平等相，演說甚深平等大法，以大悲心普攝一切，未曾舍離，一心善寂，無起滅想，增長正受，入寂滅定，起于初禪。除滅意業，得寂智力，攝取眾生，歡喜悅樂，入第二禪。舍離生死，寂滅涅槃，觀眾生性，修第三禪。為滅眾生諸煩惱苦，而不見眾生相，修第四禪。增長一切智菩提心願，出生一切菩薩定海巧妙方便，深入一切諸法門海，成就菩薩遊戲神通，出生菩薩自在神力明凈智慧，深入普門法界。
「複次善男子！我唯如是修習菩薩寂滅定樂精進法門，以種種方便，度脫眾生。夜半靜時，為諸在家，貪著五欲者，說不凈相。為計樂者說苦惱想、逼迫繫縛想、食不凈想、心狂癡想、羅剎鬼想。為計常者說無常想、八苦集身想、無我我想、不自在想、空想，如是等常、無常、苦、無苦想。觀此想已，教彼眾生，令厭離五欲，呵責身心想、信家非家出家學道想，于空閑處思惟坐禪除一切障礙諸惡亂道聲想。于夜寂靜，為諸眾生心安
【現代漢語翻譯】 現代漢語譯本：不執著於此岸，也不執著于彼岸，法的本性是清凈的，因為它是不可破壞的。諸佛如來，沒有自性，沒有形相，遠離一切語言的表達。諸佛如來，以同一的如如之相，共同進入法的本性，因為它是無邊無際的，究竟一切法界的本性。
『善男子！我這樣了知一切如來，唯有通過這寂滅定樂精進法門，才能照明、增長廣大的善根，深入隨順如寂的甚深普現境界，分別了知虛妄的平等之相，演說甚深的平等大法，以大悲心普遍攝受一切眾生，從未捨棄，一心安住于寂靜，沒有生滅的念頭，增長正受，進入寂滅定，從初禪開始。去除意業，獲得寂靜的智慧力量，攝取眾生，使他們歡喜快樂，進入第二禪。捨棄生死，達到寂滅涅槃，觀察眾生的本性，修習第三禪。爲了滅除眾生的一切煩惱痛苦，而不執著于眾生的形相，修習第四禪。增長一切智的菩提心願，生出一切菩薩的定海巧妙方便，深入一切諸法門海，成就菩薩的遊戲神通，生出菩薩自在的神力明凈智慧，深入普門法界。
『再者，善男子！我唯有這樣修習菩薩寂滅定樂精進法門，以種種方便，度脫眾生。在夜半寂靜時，為那些在家，貪著五欲的人，宣說不凈的觀想。為那些執著于快樂的人，宣說苦惱的觀想、逼迫束縛的觀想、食物不凈的觀想、心狂癡的觀想、羅剎鬼的觀想。為那些執著于常的人，宣說無常的觀想、八苦集身的觀想、無我的觀想、不自在的觀想、空的觀想，像這樣常、無常、苦、無苦的觀想。觀察這些觀想之後，教導那些眾生，讓他們厭離五欲，呵責身心的執著，相信在家或出家學道的想法，在空閑的地方思惟坐禪，去除一切障礙和各種惡亂的聲響。在夜晚寂靜時，爲了讓眾生心安』
【English Translation】 English version: Not clinging to this shore, nor to the other shore, the nature of Dharma is pure, because it is indestructible. The Tathagatas (Buddhas), have no self-nature, no form, and are beyond all expressions of language. The Tathagatas, with the same suchness (tathata) aspect, together enter the nature of Dharma, because it is boundless and the ultimate nature of all Dharma realms.
'Good man! I understand all Tathagatas in this way, that only through this Samadhi (meditative absorption) of peaceful joy and diligent practice can one illuminate and increase vast roots of goodness, deeply accord with the profound and universally manifesting realm of suchness, discern the illusory nature of equality, expound the profound Dharma of equality, universally embrace all beings with great compassion, never abandoning them, dwelling single-mindedly in tranquility, without thoughts of arising or ceasing, increasing right reception, entering the Samadhi of peaceful extinction, beginning from the first Dhyana (meditative state). Eliminating mental karma, attaining the power of tranquil wisdom, embracing sentient beings, making them joyful and happy, entering the second Dhyana. Abandoning birth and death, attaining peaceful Nirvana, observing the nature of sentient beings, practicing the third Dhyana. To extinguish all the afflictions and sufferings of sentient beings, without clinging to the form of sentient beings, practicing the fourth Dhyana. Increasing the Bodhi (enlightenment) mind's aspiration for all-knowing wisdom, generating all the skillful means of the Bodhisattva's ocean of Samadhi, deeply entering all the oceans of Dharma gates, accomplishing the Bodhisattva's playful spiritual powers, generating the Bodhisattva's free and clear wisdom, deeply entering the universal Dharma realm.'
'Furthermore, good man! I only cultivate the Bodhisattva's Samadhi of peaceful joy and diligent practice in this way, using various skillful means to liberate sentient beings. In the quiet of midnight, for those at home, who are attached to the five desires, I speak of the contemplation of impurity. For those who cling to pleasure, I speak of the contemplation of suffering, the contemplation of being oppressed and bound, the contemplation of the impurity of food, the contemplation of a mind that is mad and deluded, the contemplation of Rakshasa (demon). For those who cling to permanence, I speak of the contemplation of impermanence, the contemplation of the aggregation of the eight sufferings, the contemplation of no-self, the contemplation of non-autonomy, the contemplation of emptiness, such as these contemplations of permanence, impermanence, suffering, and non-suffering. After contemplating these, I teach those sentient beings, causing them to be disgusted with the five desires, to rebuke the attachment to body and mind, to believe in the idea of learning the path at home or leaving home, to contemplate meditation in a secluded place, removing all obstacles and the sounds of various evil and chaotic paths. In the quiet of the night, to bring peace to the minds of sentient beings.'
隱故，示現如是，以鬼神力，除其恐怖，令發道心。若有樂欲求出家者，我當爲開正法心門，光明照路，除其闇冥，令不怖畏，即為彼人，贊佛法僧，令發道意，又復讚歎親近善知識，修功德行。
「善男子！我今以此法門力故，令諸眾生，未生惡法方便令不生，已生惡法方便令滅，未生善法方便令生，已生善法方便令增長，廣行菩薩行，修諸波羅蜜，滿足大愿，出生一切智慧慈悲，欲令眾生得人天樂，除去妄想，增長善法，隨順助成無盡無邊無受法行。
「善男子！我唯知此菩薩寂滅定樂精進法門。諸大菩薩，滿普賢愿，具足普賢所行之行，究竟得離除闇境界，而得成就諸善根力，如來功德智慧光明佛境界力，一切佛心無所障礙，出生死闇無所染污，悉具一切薩婆若愿，深入一切諸佛剎海，攝取一切諸佛法海，成就一切妙法雲海，如來智慧普能饒益一切眾生沒生死闇者，以智慧光，照生死夜，我當云何能知能說彼功德行？善男子！去此不遠，向如來右面，有一夜天，名曰喜目觀察眾生，汝詣彼問，云何菩薩學菩薩行，修菩薩道？」
爾時普甚深微妙功德離垢光明夜天，欲重宣此法門義，以偈頌曰：
「深入現前定， 普見三世佛， 凈眼無垢稱， 分別諸佛海， 觀察凈妙身， 深
【現代漢語翻譯】 現代漢語譯本：我隱藏我的真實身份，顯現出這樣的形象，用鬼神的力量，消除他們的恐懼，使他們發起修道的決心。如果有人樂意想要出家，我將為他們開啟正法的門徑，用光明照亮道路，消除他們的黑暗，使他們不再恐懼，我就會為他們讚美佛、法、僧，使他們發起修道的意願，又讚歎親近善知識，修習功德行為。 善男子！我現在用這個法門的力量，使一切眾生，未產生的惡法，方便使它不產生；已經產生的惡法，方便使它滅除；未產生的善法，方便使它產生；已經產生的善法，方便使它增長；廣泛地修行菩薩的行持，修習各種波羅蜜（到達彼岸的方法），滿足廣大的願望，產生一切智慧和慈悲，想要使眾生得到人天的快樂，除去虛妄的念頭，增長善法，隨順幫助成就無盡無邊無所執著的法行。 善男子！我只知道這個菩薩寂滅定樂精進法門。諸位大菩薩，圓滿普賢（菩薩名，象徵一切菩薩行愿的代表）的願望，具足普賢所修行的行為，最終能夠脫離黑暗的境界，從而成就各種善根的力量，如來功德智慧光明佛的境界力量，一切佛的心意沒有障礙，脫離生死黑暗沒有污染，完全具備一切薩婆若（一切智）的願望，深入一切諸佛的剎土海洋，攝取一切諸佛的法海，成就一切微妙的法雲海洋，如來的智慧普遍能夠饒益一切沉沒在生死黑暗中的眾生，用智慧的光芒，照亮生死的黑夜，我怎麼能夠知道和說出他們的功德行為呢？善男子！從這裡不遠的地方，向如來的右邊，有一位夜天，名叫喜目觀察眾生，你到那裡去問，菩薩如何學習菩薩的行持，修習菩薩的道呢？ 這時，普甚深微妙功德離垢光明夜天，想要再次宣說這個法門的意義，用偈頌說道： 深入現前定，普遍見到三世佛，清凈的眼睛沒有污垢，稱量分別諸佛的海洋，觀察清凈微妙的身體，深入
【English Translation】 English version: I conceal my true form and manifest in this way, using the power of spirits to dispel their fear and inspire them to develop the aspiration for the path. If there are those who desire to leave home, I will open the gate of the true Dharma for them, illuminating their path with light, dispelling their darkness, and freeing them from fear. I will then praise the Buddha, the Dharma, and the Sangha for them, inspiring them to develop the intention for the path. Furthermore, I will praise the practice of associating with good teachers and cultivating meritorious deeds. Good man! I now use the power of this Dharma gate to ensure that for all sentient beings, unarisen evil dharmas are prevented from arising, arisen evil dharmas are extinguished, unarisen good dharmas are caused to arise, and arisen good dharmas are caused to grow. I extensively practice the conduct of a Bodhisattva, cultivate the various Paramitas (perfections), fulfill great vows, generate all wisdom and compassion, desiring to enable sentient beings to attain the happiness of humans and gods, eliminate deluded thoughts, increase good dharmas, and assist in the accomplishment of endless, boundless, and unattached Dharma practices. Good man! I only know this Dharma gate of the Bodhisattva's Samadhi of Tranquility and Joyful Diligence. The great Bodhisattvas, fulfilling the vows of Samantabhadra (a Bodhisattva, representing the embodiment of all Bodhisattva vows and practices), possessing the practices of Samantabhadra, ultimately attain liberation from the realm of darkness, thereby achieving the power of various good roots, the power of the Tathagata's merit, wisdom, light, and Buddha realm, the unobstructed mind of all Buddhas, freedom from the darkness of birth and death without defilement, fully possessing all the vows of Sarvajna (omniscience), deeply entering all the Buddha-lands oceans, absorbing all the Dharma oceans of the Buddhas, accomplishing all the wonderful Dharma cloud oceans. The Tathagata's wisdom universally benefits all sentient beings who are submerged in the darkness of birth and death, illuminating the night of birth and death with the light of wisdom. How can I know and speak of their meritorious deeds? Good man! Not far from here, to the right of the Tathagata, there is a night deity named 'Joyful Eyes Observing Sentient Beings.' Go there and ask how Bodhisattvas learn the conduct of Bodhisattvas and cultivate the path of Bodhisattvas? At that time, the night deity 'Profound, Subtle, Meritorious, Pure, Luminous,' desiring to reiterate the meaning of this Dharma gate, spoke in verse: Deeply entering the present Samadhi, universally seeing the Buddhas of the three times, with pure eyes without defilement, measuring and distinguishing the oceans of Buddhas, observing the pure and subtle body, deeply
入佛相好， 一念無量力， 普知法界性， 凈身坐道場， 盧舍那正覺， 十方法界中， 轉凈妙法輪。 佛覺智最勝， 滅盡相無二， 眾妙好莊嚴， 顯示一切眾。 佛身難思議， 同一虛空身， 普現十方剎， 一時悉教化。 放圓凈光明， 攝諸佛剎等， 不思議凈色， 普照諸法界。 於一一毛孔， 現無量佛剎， 無量微妙色， 普照諸世界。 不思議光明， 從於毛孔現， 普照眾生類， 除滅眾煩惱。 化佛出妙音， 充滿十方界， 普見諸佛剎， 皆悉如雷電。 如來妙音聲， 充滿十方界， 普雨甘露法， 令發菩提心。 無數劫修行， 攝受諸眾生， 普見盧舍那， 一切諸佛剎。 一切世音響， 如來悉出離， 普現群萌類， 令眾住境界。 一切諸菩薩， 所行不思議， 于佛一毛孔， 一念悉能知。 不遠有夜天， 名喜目觀察， 汝可詣彼問， 云何菩薩行？」
爾時善財童子，頭面敬禮彼夜天足，繞無數匝，眷仰辭退，向喜目觀察眾生夜天所。爾時善財童子，專求善知識，正念善知識教，因善知識，生諸功德，發菩提心；善知識者，難見難遇，見善知識生歡喜心
【現代漢語翻譯】 現代漢語譯本 進入佛的相好境界， 一念之間具有無量的力量，普遍知曉法界的本性。 清凈之身安坐于菩提道場，盧舍那佛（Vairocana，意為光明遍照）證得正覺。 在十方法界之中，轉動清凈微妙的法輪。 佛的覺悟智慧最為殊勝，滅盡一切表象，達到無二的境界。 以種種美妙的莊嚴，向一切眾生顯示。 佛身難以思議，與虛空同體。 普遍顯現在十方世界，同時進行教化。 放出圓滿清凈的光明，攝受諸佛剎土等。 以不可思議的清凈色彩，普遍照耀諸法界。 在每一個毛孔中，顯現無量的佛剎。 以無量微妙的色彩，普遍照耀各個世界。 不可思議的光明，從毛孔中顯現出來。 普遍照耀眾生，消除眾生的煩惱。 化現的佛發出美妙的聲音，充滿十方世界。 普遍見到諸佛剎土，都像雷電一樣迅速。 如來美妙的聲音，充滿十方世界。 普遍降下甘露般的佛法，令眾生髮起菩提心。 經過無數劫的修行，攝受一切眾生。 普遍見到盧舍那佛，以及一切諸佛的剎土。 一切世間的音聲，如來都能自在地發出。 普遍顯現於各種眾生，令眾生安住于佛的境界。 一切諸菩薩所修行的不可思議的境界， 在佛的一個毛孔中，一念之間都能知曉。 不遠處有一位夜天（Yaksa，意為夜叉），名叫喜目觀察（Pramudita-locana）， 你可以去向他請教，菩薩是如何修行的？』 當時，善財童子（Sudhana）以頭面頂禮那位夜天的雙足，繞行無數圈，恭敬地告退，前往喜目觀察眾生夜天所在之處。當時，善財童子一心尋求善知識，正念善知識的教誨，因善知識而生出各種功德，發起菩提心；善知識是難以見到和遇到的，見到善知識會生起歡喜心。
【English Translation】 English version Entering the auspicious marks of the Buddha, In a single thought, possessing immeasurable power, universally knowing the nature of the Dharma realm. With a pure body, sitting in the Bodhi-mandala, Vairocana (the Illuminator) attains perfect enlightenment. In the ten directions of the Dharma realm, turning the pure and wondrous Dharma wheel. The Buddha's wisdom of enlightenment is the most supreme, extinguishing all appearances, reaching the state of non-duality. With all kinds of wonderful adornments, revealing to all beings. The Buddha's body is inconceivable, one with the body of space. Universally appearing in the ten directions, simultaneously teaching and transforming. Releasing a perfect and pure light, gathering all Buddha-lands, etc. With inconceivable pure colors, universally illuminating all Dharma realms. In each and every pore, manifesting immeasurable Buddha-lands. With immeasurable subtle colors, universally illuminating all worlds. Inconceivable light, appearing from the pores. Universally illuminating all sentient beings, eliminating all their afflictions. The manifested Buddha emits wonderful sounds, filling the ten directions. Universally seeing all Buddha-lands, all as swift as thunder and lightning. The Tathagata's (Buddha's) wonderful voice, filling the ten directions. Universally raining down the nectar of Dharma, causing beings to generate the Bodhi mind. Having cultivated for countless kalpas, gathering all sentient beings. Universally seeing Vairocana, and all the Buddha-lands. All worldly sounds, the Tathagata can freely emit. Universally appearing to all kinds of beings, causing them to abide in the Buddha's realm. All the inconceivable practices of the Bodhisattvas, In one pore of the Buddha, they can know in a single thought. Not far away, there is a Yaksa (a kind of celestial being) named Pramudita-locana (Joyful-eyed Observer), You can go and ask him, 『How do Bodhisattvas practice?』 At that time, Sudhana (the seeker of truth) bowed his head to the feet of that Yaksa, circumambulated him countless times, respectfully took his leave, and went to where Pramudita-locana, the Yaksa who observes beings, was. At that time, Sudhana was single-mindedly seeking good teachers, rightly mindful of the teachings of good teachers, and through good teachers, he generated all kinds of merits and developed the Bodhi mind; good teachers are difficult to see and encounter, and seeing good teachers generates joy.
，滅諸亂想；善知識者滅除疑惑，能壞障礙。見善知識，當知即得近一切智；見善知識，即得深入諸佛法海；見善知識，起一切十方諸如來想，聞善知識有所宣說，當知即得正念法雲陀羅尼想，受持一切清凈佛法，見一切佛轉法輪想；見善知識，即具一切大慈悲海，救護眾生；見善知識，當生歡喜，智慧明凈，悉能普照一切佛法界海。
爾時喜目觀察眾生夜天，以威神力，加善財童子，贊善財言：「善哉，善哉！善男子！乃能如是求善知識，詣善知識，親近供養善知識者，即是菩提，求善知識是大精進。善男子！善知識者難見難遇，善知識力不可破壞，善知識者普游十方，除滅生死，悉斷煩惱，能成辯才。善知識者，深入一切無量大事，莊嚴正順道。善知識者，悉是普現法門，能令一切得無障礙，不離本處，遍至十方一切佛所。求善知識當起是想，不來、不去、不動、不搖，無來去相，為一切智救護眾生，應求善友。」
爾時善財童子，見善知識，即得了知無量無邊諸大愿海，得一切智，饒益眾生，親近善友，為諸眾生無量無數恒沙微塵世界海，盡此世界海，盡此世界邊際，復過是數無量無邊不可說不可說處大地獄，為彼眾生，起于慈悲，正向菩提，除滅眾生無量劫苦，以一音聲，普遍十方一切世界，講
【現代漢語翻譯】 現代漢語譯本：，滅除各種混亂的念頭；善知識能消除疑惑，能破除障礙。見到善知識，應當知道就能接近一切智慧；見到善知識，就能深入諸佛的法海；見到善知識，會生起對十方一切如來的觀想，聽到善知識有所宣說，應當知道就能得到正念法雲陀羅尼的觀想，受持一切清凈的佛法，觀想一切佛轉法輪；見到善知識，就具備一切大慈悲海，救護眾生；見到善知識，應當生起歡喜心，智慧明凈，能夠普遍照耀一切佛法界海。
這時，喜目觀察眾生夜天（觀察眾生的夜神），以威神力，加持善財童子，讚歎善財說：『好啊，好啊！善男子！你竟然能夠這樣尋求善知識，前往善知識處，親近供養善知識，這就是菩提，尋求善知識是大精進。善男子！善知識難以見到難以遇到，善知識的力量不可破壞，善知識普遍遊歷十方，消除生死，斷除一切煩惱，能夠成就辯才。善知識，深入一切無量的大事，莊嚴正順的道路。善知識，都是普遍顯現的法門，能夠使一切眾生得到無障礙，不離開本處，就能遍至十方一切佛的處所。尋求善知識應當生起這樣的想法，不來、不去、不動、不搖，沒有來去的相狀，爲了以一切智慧救護眾生，應當尋求善友。』
這時，善財童子，見到善知識，就了知無量無邊的諸大愿海，得到一切智慧，饒益眾生，親近善友，爲了諸眾生無量無數恒河沙微塵世界海，窮盡這個世界海，窮盡這個世界的邊際，又超過這個數量無量無邊不可說不可說處的大地獄，爲了那裡的眾生，生起慈悲心，正向菩提，消除眾生無量劫的痛苦，用一個聲音，普遍十方一切世界，講
【English Translation】 English version: , eliminating all confused thoughts; a good teacher eliminates doubts and can break through obstacles. Seeing a good teacher, one should know that one is approaching all wisdom; seeing a good teacher, one can delve deeply into the ocean of the Buddhas' teachings; seeing a good teacher, one will give rise to the contemplation of all Tathagatas in the ten directions, and hearing what a good teacher proclaims, one should know that one will attain the contemplation of the Right Mindfulness Dharma Cloud Dharani, upholding all pure Buddha-dharma, contemplating all Buddhas turning the Dharma wheel; seeing a good teacher, one possesses the ocean of great compassion, saving sentient beings; seeing a good teacher, one should generate joy, with wisdom clear and bright, able to universally illuminate the entire ocean of the Buddha-dharma realm.
At that time, the Night Deity Joyful-Eye Observing Sentient Beings (a night deity who observes sentient beings), with his majestic spiritual power, blessed Sudhana, praising him, saying: 'Excellent, excellent! Good man! You are able to seek good teachers in this way, going to good teachers, drawing near to and making offerings to good teachers, this is Bodhi, seeking good teachers is great diligence. Good man! Good teachers are difficult to see and difficult to encounter, the power of good teachers cannot be destroyed, good teachers travel universally in the ten directions, eliminating birth and death, cutting off all afflictions, able to achieve eloquence. Good teachers delve deeply into all immeasurable great matters, adorning the path of righteousness. Good teachers are all universally manifested Dharma doors, able to enable all sentient beings to attain no obstacles, without leaving their original place, they can reach all the Buddhas' places in the ten directions. Seeking good teachers, one should generate this thought, not coming, not going, not moving, not shaking, without the appearance of coming and going, for the sake of saving sentient beings with all wisdom, one should seek good friends.'
At that time, Sudhana, seeing a good teacher, immediately understood the immeasurable and boundless oceans of great vows, attained all wisdom, benefited sentient beings, drew near to good friends, for the sake of sentient beings in immeasurable, countless, Ganges-river-sand-like dust-mote world-oceans, exhausting this world-ocean, exhausting the boundaries of this world, and surpassing this number by immeasurable, boundless, inexpressible, inexpressible places of great hells, for the sake of those sentient beings, generating compassion, rightly directing towards Bodhi, eliminating the suffering of sentient beings for immeasurable kalpas, with one voice, universally throughout all worlds in the ten directions, speaking
宣妙法，若有聞者，滅無量劫生死罪障，以大慧愿，而自莊嚴，修菩薩行，于唸唸中，得一切智相，具神通力，於一切處，常見一切諸佛如來，親近供養，為善知識，以佛莊嚴而自莊嚴，普凈三世諸佛法界，不入生流、不住死流，具佛神通，不住法界、不離法界，而能往詣十方世界，充滿法界善知識所，不著語言，剎那剎那頃，修菩薩行，滿足性境界，成就薩婆若，具一切佛神通遊戲，莊嚴佛道，以平等法，身心不動，普攝眾生，善知識力，顯現三世。◎
◎爾時善財童子，即詣喜目觀察眾生夜天所，時彼夜天，于大眾中，處寶蓮華師子之座，正受菩薩普現光幢喜凈法門，一切毛孔，出妙色云，其有見者，喜悅無厭，一一毛孔，現眾寶云，所謂智慧行報，饒益眾生，離於諍訟，以平等心，不著諸法，以上妙智，攝諸眾生，顯現三世，修菩薩行，心無慳吝，能捨難捨，普施一切，身心平等，不可思議，以佈施福，普攝眾生，于諸眾生，不起染著，不見眾相，不捨眾生，悉具三世菩薩苦行，十方世界一切眾生，無明繫縛，住癡有結，菩薩即以大悲神通，解其繫縛。又於一切毛孔，出生一切眾生數等菩薩自在隨應變化身云，以此身云充滿一切虛空法界，于眾生前，示現色身正受不動，于眾生前，三昧神通覺悟眾生，不
【現代漢語翻譯】 現代漢語譯本 宣講微妙的佛法，如果有人聽聞，就能消除無量劫以來的生死罪業障礙，以廣大的智慧和願力來莊嚴自身，修習菩薩的行持，在每一個念頭中，都能獲得一切智慧的相狀，具備神通的力量，在一切地方，都能常見一切諸佛如來，親近供養，作為善知識，以佛的莊嚴來莊嚴自身，普遍清凈三世諸佛的法界，不進入生死的流轉，也不停留在死亡的流轉，具備佛的神通，不住在法界中，也不離開法界，而能夠前往十方世界，充滿法界的善知識所在之處，不執著于語言，在每一個剎那，修習菩薩的行持，滿足自性的境界，成就一切智慧（薩婆若，Sarvajna），具備一切佛的神通遊戲，莊嚴佛道，以平等的佛法，身心不動搖，普遍攝受眾生，以善知識的力量，顯現三世的景象。 當時，善財童子就前往喜目觀察眾生夜天（喜目觀察眾生夜天，a night deity who observes beings with joy）所在之處，那時，這位夜天在大眾之中，坐在寶蓮花獅子座上，正在接受菩薩普現光幢喜凈法門，他的一切毛孔都散發出美妙的色彩云，凡是見到的人，都感到喜悅而沒有厭倦，每一個毛孔都顯現出各種寶云，這些寶云是智慧的修行果報，能夠饒益眾生，使眾生遠離爭訟，以平等的心對待一切，不執著于任何事物，以最上等的智慧來攝受眾生，顯現三世的景象，修習菩薩的行持，心中沒有慳吝，能夠捨棄難以捨棄的東西，普遍施捨一切，身心平等，不可思議，以佈施的福德，普遍攝受眾生，對於一切眾生，不起染著之心，不見眾生的各種表象，不捨棄任何眾生，完全具備三世菩薩的苦行，十方世界的一切眾生，被無明所束縛，處於愚癡的結縛之中，菩薩就以大悲的神通，解開他們的束縛。而且，從一切毛孔中，生出與一切眾生數量相等的菩薩自在隨應變化身云，這些身云充滿一切虛空法界，在眾生面前，示現色身，安住不動，在眾生面前，以三昧神通覺悟眾生，不
【English Translation】 English version Expounding the wonderful Dharma, if there are those who hear it, they will extinguish the karmic hindrances of birth and death from immeasurable kalpas, adorn themselves with great wisdom and vows, cultivate the practices of a Bodhisattva, and in every thought, attain the marks of all wisdom, possess the power of spiritual penetrations, and in all places, constantly see all Buddhas and Tathagatas, draw near to offer them, take them as good teachers, adorn themselves with the adornments of the Buddha, universally purify the Dharma realms of the Buddhas of the three times, not entering the stream of birth, nor dwelling in the stream of death, possessing the spiritual penetrations of the Buddha, not dwelling in the Dharma realm, nor departing from the Dharma realm, and being able to go to the worlds of the ten directions, filling the places of good teachers in the Dharma realm, not clinging to language, in every instant, cultivating the practices of a Bodhisattva, fulfilling the realm of one's nature, attaining all-knowing wisdom (Sarvajna), possessing all the Buddha's spiritual games, adorning the Buddha's path, with the equal Dharma, body and mind unmoving, universally gathering sentient beings, with the power of good teachers, manifesting the three times. At that time, Sudhana went to the place of the night deity Joyful-Gaze-Observing-Beings (Joyful-Gaze-Observing-Beings, a night deity who observes beings with joy). At that time, this night deity, in the midst of the great assembly, was sitting on a jeweled lotus lion throne, receiving the Bodhisattva's Dharma gate of the Universal Manifestation of Light Banner of Joyful Purity. From all his pores, emanated clouds of wonderful colors, and those who saw them felt joy without weariness. From each pore, appeared clouds of various jewels, which were the karmic rewards of wise practice, able to benefit sentient beings, causing them to be free from disputes, treating all with an equal mind, not clinging to any phenomena, using the supreme wisdom to gather sentient beings, manifesting the three times, cultivating the practices of a Bodhisattva, with no stinginess in his heart, able to give up what is difficult to give up, universally giving to all, body and mind equal, inconceivable, with the merit of giving, universally gathering sentient beings, towards all sentient beings, not arising defilement, not seeing the various appearances of beings, not abandoning any sentient being, fully possessing the ascetic practices of the Bodhisattvas of the three times. All sentient beings in the ten directions, bound by ignorance, dwelling in the knots of delusion, the Bodhisattva then uses great compassion and spiritual penetrations to untie their bonds. Moreover, from all his pores, emanated clouds of transformation bodies of Bodhisattvas, equal in number to all sentient beings, these clouds of bodies filled all of empty space and the Dharma realm, in front of sentient beings, manifesting a form body, abiding without moving, in front of sentient beings, using samadhi and spiritual penetrations to awaken sentient beings, not
樂世間，遠離三界，滅除生死，如避火坑，而於一切，示現生死，現天人中種種快樂及成敗相。為諸眾生，說不凈觀，令諸眾生，皆悉修行，除顛倒想。為諸眾生，說于變易苦惱之法，一切受身有為之法，皆悉無常。愿諸眾生，深入佛境界，永離無常，住不可思議尸波羅蜜，恒受諸佛清凈禁戒，終不毀犯，心無疑惑。示諸眾生具足禁戒，以戒香薰一切眾生。又于毛孔，出生一切妙色身云，割截手足及諸支體，捶打逼切，呵責惡罵，妄言誹謗，皆悉忍受，于彼眾生，不生瞋心，不起害意，讚歎惡人，終不毀犯，身心恭敬，深生恩愛，猶如父母，慈念一子。雖作此行，不生憍慢貢高之心，顯現諸法真如法忍，善能和合一切世界諸惡眾生，深知盡無盡性虛空智慧，行菩薩忍，以佛心智，斷一切煩惱，滅一切結習，悉能荷負一切世間醜惡眾生，如護眼目；愿一切眾生，成就諸佛金剛忍德，凈無瑕穢。又於一一毛孔，顯現如來清凈色身，隨所應度眾生，皆令得見。又於一一毛孔，出生一切諸趣種種色身，示現勇猛精進，令眾生修行，如救頭然，降伏諸魔怨，得勝不退轉。救護於一切，拔出生死海，永離諸憂患及無明怖畏，越度生死山，永離諸欲流，供養恭敬一切諸佛，心無疲厭，受持守護諸佛法輪，勇猛精進，滅除障礙。普攝一
【現代漢語翻譯】 現代漢語譯本：樂於世間，遠離欲界、色界、無色界這三界，滅除生死輪迴，如同躲避火坑一般，卻在一切眾生面前，示現生死的現象，展現天人中的各種快樂以及成敗的景象。爲了眾生，宣說不凈觀，使眾生都修行此法，去除顛倒的妄想。爲了眾生，宣說變易的苦惱之法，一切有形體的受身和有為之法，都是無常的。愿一切眾生，深入佛的境界，永遠脫離無常，安住于不可思議的尸波羅蜜（持戒波羅蜜），恒常接受諸佛清凈的禁戒，最終不違犯，心中沒有疑惑。向眾生展示具足禁戒，用戒的香氣薰染一切眾生。又從毛孔中，生出一切美妙的色身云，即使被割截手足和身體的各個部分，被捶打逼迫，呵斥辱罵，被妄言誹謗，都全部忍受，對於那些眾生，不生嗔恨心，不起傷害的意念，讚歎惡人，最終不違犯，身心恭敬，深深地生起恩愛之心，如同父母慈愛獨子一般。雖然這樣做，不生驕慢貢高之心，顯現諸法真如的法忍，善於和合一切世界中的惡劣眾生，深刻了解盡與不盡的虛空智慧，修行菩薩的忍辱，以佛的心智，斷除一切煩惱，滅除一切結習，能夠承擔一切世間醜惡的眾生，如同保護自己的眼睛一樣；愿一切眾生，成就諸佛的金剛忍德，清凈無瑕。又在每一個毛孔中，顯現如來清凈的色身，隨著所應度化的眾生，都讓他們得見。又在每一個毛孔中，生出一切諸趣的種種色身，示現勇猛精進，使眾生修行，如同救頭燃眉一般，降伏各種魔怨，獲得勝利而不退轉。救護一切眾生，拔出他們出生死的苦海，永遠脫離各種憂患和無明的恐懼，超越生死的山峰，永遠脫離慾望的河流，供養恭敬一切諸佛，心中沒有疲憊厭倦，受持守護諸佛的法輪，勇猛精進，滅除障礙。普遍攝取一切 現代漢語譯本：眾生，
【English Translation】 English version: Rejoicing in the world, being far from the Three Realms (desire realm, form realm, formless realm), extinguishing birth and death, like avoiding a pit of fire, yet manifesting birth and death to all beings, showing various joys and successes and failures among gods and humans. For the sake of all beings, expounding the contemplation of impurity, causing all beings to cultivate this practice, removing inverted thoughts. For the sake of all beings, expounding the law of suffering from change, that all embodied forms and conditioned phenomena are impermanent. May all beings deeply enter the realm of the Buddha, forever be free from impermanence, abide in the inconceivable Śīla pāramitā (perfection of morality), constantly receive the pure precepts of all Buddhas, and ultimately not violate them, with no doubt in their hearts. Showing all beings the completeness of precepts, using the fragrance of precepts to perfume all beings. Also, from every pore, emitting clouds of wondrous forms, even if hands and feet and all limbs are cut off, beaten and pressed, scolded and cursed, falsely slandered, all is endured, towards those beings, not giving rise to anger, not giving rise to harmful intentions, praising evil people, ultimately not violating, with body and mind respectful, deeply generating love and affection, like parents lovingly caring for their only child. Although doing this, not giving rise to arrogance and pride, manifesting the Dharma-patience of the true suchness of all dharmas, being skilled in harmonizing all evil beings in all worlds, deeply understanding the wisdom of the emptiness of the exhaustible and inexhaustible nature, practicing the patience of a Bodhisattva, using the wisdom of the Buddha's mind, cutting off all afflictions, extinguishing all attachments, being able to bear all the ugly and evil beings of the world, like protecting one's own eyes; may all beings achieve the Vajra-patience virtue of all Buddhas, pure and without blemish. Also, from each and every pore, manifesting the pure form body of the Tathagata, according to the beings that should be liberated, causing them all to see. Also, from each and every pore, emitting various forms of all realms, showing courageous diligence, causing beings to cultivate, like saving a head on fire, subduing all demonic enemies, gaining victory and not retreating. Protecting all beings, pulling them out of the sea of birth and death, forever free from all worries and the fear of ignorance, crossing the mountain of birth and death, forever free from the streams of desire, making offerings and respecting all Buddhas, with no fatigue or weariness in the heart, receiving and guarding the Dharma wheel of all Buddhas, with courageous diligence, extinguishing obstacles. Universally gathering all English version: beings.
切眾生，皆令調伏，入于律行，心無懈怠。普示一切凈佛國土，教化眾生，莊嚴阿耨多羅三藐三菩提心。如是功德，皆從精進波羅蜜本事果報生。一一毛孔，出現一切種種形色，以諸方便，除滅眾生諸憂惱苦，皆令歡喜，呵責厭患一切五欲，深生慚愧，調伏諸根，修行無上最勝梵行，凈身口意業，顯現世間一切所欲皆不可樂。示現如是種種形色，皆令快樂，常樂受持，出生正法，心不散亂，安住深入九次第定，除滅眾生一切煩惱，令得安樂。顯現菩薩諸三昧海通明自在神力境界，令諸眾生身心歡喜，滅煩惱熱，得清涼樂，增進善法，身口意業常得善寂，諸根悅豫，得法喜樂。又於一一毛孔，示現一切五道生處，令十方五道，皆見其身，詣諸佛所，盡一切佛剎，諸佛師長及善知識，恭敬供養，心不懈惓。一切如來所轉法輪，悉能受持，終不疲厭，不生退轉。究竟一切諸佛剎海，化度眾生，示現一切法海，護持正法，不見法相，於一實相，示現一切諸三昧門，身心清凈，能斷一切眾生疑惑，以智慧力，分別一切眾生心海，以金剛慧，破壞眾生諸邪見山，心生圓滿明凈慧日。於一念中，能除眾生癡冥闇蔽，令諸眾生遠離聲聞辟支佛地，疑惑顛倒，有無二邊，皆悉歡喜，得智慧樂，悉教一切迴向佛道。又於一切毛孔，出生一切
【現代漢語翻譯】 現代漢語譯本 使一切眾生都得到調伏，進入戒律的修行，心中沒有懈怠。普遍展示一切清凈的佛國，教化眾生，莊嚴無上正等正覺之心（阿耨多羅三藐三菩提，指佛的最高智慧）。這樣的功德，都是從精進波羅蜜（精進到彼岸）的修行和果報中產生的。每一個毛孔，都顯現出一切種種的形色，用各種方便法門，消除眾生的一切憂愁煩惱痛苦，都讓他們歡喜，呵斥厭惡一切五欲（色、聲、香、味、觸），深深地生起慚愧心，調伏各種感官，修行無上最殊勝的清凈行為，凈化身口意三業，顯示世間一切所貪求的都不可樂。示現這樣的種種形色，都讓他們快樂，常常樂於接受和奉持，產生正法，心中不散亂，安住深入九次第定（禪定的一種），消除眾生的一切煩惱，讓他們得到安樂。顯現菩薩的各種三昧（禪定）如大海般深廣，通達明瞭，自在無礙的神力境界，讓眾生身心歡喜，滅除煩惱的熱惱，得到清涼的快樂，增進善法，身口意三業常常得到善的寂靜，各種感官都愉悅歡喜，得到法喜的快樂。又在每一個毛孔中，示現一切五道（地獄、餓鬼、畜生、人、天）的眾生所生之處，讓十方五道的眾生，都看到他的身形，前往諸佛所在之處，遍及一切佛剎，對諸佛的老師和善知識，恭敬供養，心中不懈怠。一切如來所轉的法輪（佛法），都能接受和奉持，始終不疲倦厭煩，不產生退轉之心。究竟一切諸佛剎土如大海般廣闊，教化度脫眾生，示現一切佛法如大海般深廣，護持正法，不執著於法的表象，在唯一的真實相中，示現一切禪定法門，身心清凈，能夠斷除一切眾生的疑惑，用智慧的力量，分別一切眾生的心海，用金剛般的智慧，摧毀眾生的一切邪見山，心中生起圓滿明凈的智慧之日。在一念之間，能夠消除眾生的愚癡黑暗遮蔽，讓眾生遠離聲聞（小乘）和辟支佛（獨覺）的境界，遠離疑惑顛倒，有和無的兩種極端，都讓他們歡喜，得到智慧的快樂，教導一切眾生迴向佛道。又在一切毛孔中，出生一切
【English Translation】 English version To subdue all sentient beings, causing them to enter the practice of discipline, with no laziness in their minds. Universally displaying all pure Buddha lands, teaching sentient beings, adorning the mind of Anuttara-samyak-sambodhi (supreme enlightenment). Such merits all arise from the practice and karmic results of the Paramita of Diligence (perfection of diligence). From each and every pore, there appear all kinds of forms and colors, using various skillful means to eliminate all the worries, afflictions, and sufferings of sentient beings, causing them all to rejoice, rebuking and detesting all five desires (form, sound, smell, taste, touch), deeply generating shame and remorse, subduing all the senses, practicing the supreme and most excellent pure conduct, purifying the karma of body, speech, and mind, revealing that all worldly desires are not pleasurable. Displaying such various forms and colors, causing them all to be happy, always joyfully accepting and upholding, giving rise to the true Dharma, with minds not scattered, dwelling deeply in the nine successive samadhis (meditative states), eliminating all the afflictions of sentient beings, causing them to attain peace and happiness. Manifesting the Bodhisattva's samadhis (meditative absorptions) as vast as the ocean, with clear and unobstructed divine powers, causing sentient beings to rejoice in body and mind, extinguishing the heat of afflictions, attaining cool and peaceful joy, increasing good dharmas, the karma of body, speech, and mind always attaining good tranquility, all senses delighted and joyful, attaining the joy of Dharma. Moreover, from each and every pore, there appear all the places of birth in the five paths (hell, hungry ghosts, animals, humans, gods), causing sentient beings in the ten directions of the five paths to see his form, going to the places where all Buddhas are, throughout all Buddha lands, respectfully making offerings to the teachers and wise friends of all Buddhas, with no laziness in their minds. All the Dharma wheels (teachings) turned by all Tathagatas (Buddhas), they are able to accept and uphold, never becoming weary or tired, not giving rise to regression. Ultimately reaching all Buddha lands as vast as the ocean, transforming and liberating sentient beings, displaying all the Dharma as vast as the ocean, protecting the true Dharma, not clinging to the appearance of Dharma, in the one true reality, displaying all the samadhi gates, with body and mind pure, able to cut off all the doubts of sentient beings, using the power of wisdom to discern the minds of all sentient beings, using diamond-like wisdom to destroy all the mountains of wrong views of sentient beings, in their minds giving rise to the full, bright, and clear sun of wisdom. In a single thought, able to eliminate the darkness of ignorance that covers sentient beings, causing sentient beings to be far from the realms of Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas), far from doubts and inversions, the two extremes of existence and non-existence, causing them all to rejoice, attaining the joy of wisdom, teaching all sentient beings to dedicate themselves to the path of Buddhahood. Moreover, from all pores, there arise all
眾生塵數等身，示現種種色身不思議身，隨所應度，悉現其前，於一音中說無量音，無量音中演說一音，隨諸一切眾生類語，說一切諸佛功德之藏，示行世間有作、無作、有記、無記，悉了三世業行果報，不樂三界，讚歎出世離三界法，一切顛倒邪見饑饉，皆令出離，向甘露道，趣一切智，超出諸地二乘怖畏。于有為無為，心無所著，背捨生死，正向涅槃，不捨眾行，不離諸趣，往來五道，無有疲厭，發勝進心，成於平等，以正覺法，教化眾生，得一切智。一一毛孔，出生示現一切佛剎微塵數等變化身云，遍現一切諸眾生前，修普賢行，滿一切愿，不可窮盡，勸進眾生，向薩婆若，於一念頃，示現修習一切凈行，供養恭敬一切如來，心無厭足，建法幢摧外道，守護一切諸菩薩行，心心相續，具足一切諸波羅蜜。一一微塵海，出生一切諸法性海，演說一切法音聲海，遍滿十方微塵剎海，以此音聲，復盡微塵世界海劫，長養一切眾生善根，住壽一切無量無邊阿僧祇微塵數佛剎海阿僧祇等微塵數不可說不可說劫，為諸眾生令得增進，復過是數，住壽不滅。于劫壞時，承佛神力，令得不滅，三世一切微塵佛剎諸佛出世，悉令往詣，恭敬供養，守護受持佛正法輪，遊戲神通，凈佛國土，教化眾生，至彼彼處，令諸眾生皆大歡喜，
【現代漢語翻譯】 現代漢語譯本 眾生的數量如同微塵一樣眾多，（菩薩）示現種種不可思議的色身，根據所應度化的眾生，都顯現在他們面前。在一種聲音中，說出無量的聲音；在無量的聲音中，演說一種聲音。隨著一切眾生的語言種類，宣說一切諸佛功德的寶藏，展示世間有為、無為、有記、無記的修行，完全瞭解三世的業行果報。不貪戀三界，讚歎出離三界之法，使一切顛倒邪見和飢渴都得以脫離，走向甘露之道，趨向一切智慧，超越諸地和二乘（聲聞和緣覺）的恐懼。對於有為和無為，心中沒有執著，背離生死，正向涅槃，不捨棄各種修行，不離開各種趣向，往來於五道（地獄、餓鬼、畜生、人、天），沒有疲憊厭倦，發起殊勝精進之心，成就平等，用正覺之法教化眾生，獲得一切智慧。每一個毛孔，都出生並示現一切佛剎（佛的國土）微塵數等的變化身云，普遍顯現在一切眾生面前，修習普賢（菩薩名）行，滿足一切願望，不可窮盡，勸導眾生，趨向薩婆若（一切智），在一念之間，示現修習一切清凈的修行，供養恭敬一切如來（佛的稱號），心中沒有厭倦，建立法幢（佛法的旗幟）摧毀外道，守護一切諸菩薩的修行，心心相續，具足一切諸波羅蜜（到達彼岸的方法）。每一個微塵海，都出生一切諸法性海，演說一切法音聲海，遍滿十方微塵剎海，用這種音聲，再經歷微塵世界海劫，增長一切眾生的善根，住世的壽命如同無量無邊阿僧祇（極大的數字）微塵數佛剎海阿僧祇等微塵數不可說不可說劫，爲了讓眾生得到增進，甚至超過這個數字，住世的壽命也不會滅盡。在劫難毀滅的時候，承受佛的神力，使得不滅。三世一切微塵佛剎諸佛出世，都前往拜見，恭敬供養，守護受持佛的正法輪（佛的教法），遊戲神通，清凈佛的國土，教化眾生，到達各個地方，讓眾生都非常歡喜。
【English Translation】 English version The number of sentient beings is like the dust particles, (the Bodhisattva) manifests various inconceivable forms, appearing before each being according to their needs for salvation. In one sound, they utter countless sounds; in countless sounds, they expound one sound. Following the languages of all sentient beings, they proclaim the treasury of merits of all Buddhas, demonstrating worldly actions of conditioned, unconditioned, determinate, and indeterminate nature, fully understanding the karmic actions and consequences of the three times. They do not crave the three realms, praising the Dharma of liberation from the three realms, enabling all inverted views, wrong beliefs, and hunger to be overcome, leading them towards the path of nectar, towards all wisdom, surpassing all stages and the fears of the two vehicles (Śrāvakas and Pratyekabuddhas). Regarding the conditioned and unconditioned, their minds are without attachment, turning away from birth and death, directly towards Nirvana, not abandoning various practices, not leaving various realms, traveling through the five paths (hell, hungry ghosts, animals, humans, and gods) without fatigue or weariness, generating a superior aspiration, achieving equality, using the Dharma of enlightenment to teach sentient beings, attaining all wisdom. From each pore, clouds of transformation bodies equal to the number of dust particles in all Buddha-lands (Buddha's realms) are born and manifested, appearing universally before all sentient beings, practicing the conduct of Samantabhadra (a Bodhisattva), fulfilling all vows, inexhaustibly, urging sentient beings towards Sarvajña (all-knowing wisdom), in a single moment, demonstrating the practice of all pure conduct, making offerings and showing respect to all Tathagatas (title of a Buddha), without weariness in their hearts, establishing the Dharma banner (the flag of Buddha's teachings) to destroy external paths, protecting all the practices of Bodhisattvas, with continuous minds, fully possessing all the Paramitas (perfections). From each ocean of dust particles, all oceans of Dharma-nature are born, expounding all oceans of Dharma-sound, pervading the oceans of dust-particle lands in the ten directions, using this sound, again passing through kalpas of oceans of dust-particle worlds, nurturing the roots of goodness of all sentient beings, dwelling for a lifespan like countless Asamkhya (immense number) dust-particle Buddha-land oceans, Asamkhya equal to dust-particle incalculable kalpas, for the sake of enabling sentient beings to progress, even beyond this number, their lifespan will not cease. When the kalpa is destroyed, they receive the divine power of the Buddha, enabling them not to perish. All Buddhas of the three times in all dust-particle Buddha-lands appear, they all go to visit, respectfully make offerings, protect and uphold the Buddha's true Dharma wheel (Buddha's teachings), play with supernatural powers, purify the Buddha's lands, teach sentient beings, reaching various places, making all sentient beings very happy.
熙怡快樂。於一一毛孔，出一切化身，應一切眾生眾生業報現一毛孔。又於一一毛孔，雨一切供養具，供養諸佛，給施眾生，法王心力故，無壞境界，不可窮盡，堅住如相，不退不沒，心行平等，無住無著，出生歡喜無極清凈之行，以慈心力，除滅一切眾生罪惡，菩薩本誓善愿之力，摧壞四魔，滅除一切煩惱業山，盡諸世法，修大慈悲，于菩薩行，得不退轉，普攝一切十方世界有緣眾生，令得修行諸波羅蜜，示現菩薩無盡功德，逮得菩薩轉法輪幢勝妙菩提諸陀羅尼，以此勝慧，降伏外道。
具菩薩行力波羅蜜，為諸眾生，趣向薩婆若故，一一毛孔，示現一切眾生平等身相，令眾樂見。又於一一毛孔，顯現一切眾生類海，又復顯現無量無數微塵數等不可說十方世界海微塵數等諸妙色身，皆悉顯現。隨應眾生菩薩智慧行力，顯現不可說不可說智慧大海，善知一切眾生心海，善知一切眾生根海，知諸眾生心心數海，深入究竟智慧法界，于唸唸頃，普能充滿一切法界，解脫於世間，讚歎出世間，莊嚴凈佛國土，讚歎凈國眾生，習學諸佛遊戲神通，讚歎諸佛神通願力，詣諸佛所，供養恭敬守護受持正法輪云，顯現智慧十波羅蜜，令諸眾生皆大歡喜，滅除熱惱，遠離憂戚及世八法，悉舍眾惡，調伏諸根，於一切智，得不退轉
【現代漢語翻譯】 現代漢語譯本：熙怡快樂。在每一個毛孔中，顯現一切化身，以應一切眾生的業報，每一個毛孔都顯現。又在每一個毛孔中，降下一切供養之物，供養諸佛，佈施眾生。這是法王（指佛）的心力，境界不會損壞，不可窮盡，堅固安住如常，不退轉不消失，心行平等，無所住無所執著，生出無盡清凈的歡喜之行，以慈悲心力，消除一切眾生的罪惡。這是菩薩本來的誓願和善愿的力量，摧毀四魔（煩惱魔、五陰魔、死魔、天魔），滅除一切煩惱業山，窮盡世間法，修習大慈大悲，在菩薩的修行中，得到不退轉，普遍攝受一切十方世界有緣的眾生，使他們能夠修行各種波羅蜜（到達彼岸的方法），示現菩薩無盡的功德，獲得菩薩轉法輪的寶幢，殊勝的菩提和各種陀羅尼（總持法門），以此殊勝的智慧，降伏外道。 具足菩薩行力的波羅蜜，爲了使眾生趨向薩婆若（一切智），在每一個毛孔中，示現一切眾生平等的身體相貌，使他們樂於見到。又在每一個毛孔中，顯現一切眾生種類的大海，又顯現無量無數如微塵數般不可說的十方世界海的微塵數般的各種美妙色身，全部都顯現出來。隨著眾生相應的菩薩智慧行力，顯現不可說不可說的智慧大海，善於瞭解一切眾生的心海，善於瞭解一切眾生的根基，瞭解眾生的心和心所法的海洋，深入究竟的智慧法界，在每一個念頭中，都能普遍充滿一切法界，解脫於世間，讚歎出世間，莊嚴清凈佛的國土，讚歎清凈國土的眾生，學習諸佛的遊戲神通，讚歎諸佛的神通願力，前往諸佛所在之處，供養恭敬，守護受持正法輪的云，顯現智慧的十波羅蜜，使一切眾生都非常歡喜，滅除熱惱，遠離憂愁和世間的八法（利、衰、毀、譽、稱、譏、苦、樂），全部捨棄各種惡行，調伏各種根，在一切智慧中，得到不退轉。
【English Translation】 English version: Joyful and happy. From each and every pore, emanate all forms of transformation, responding to the karmic retributions of all sentient beings, manifesting in each pore. Furthermore, from each and every pore, rain down all offerings, making offerings to all Buddhas, and giving to sentient beings. This is due to the power of the Dharma King's (Buddha's) mind, the realm is indestructible, inexhaustible, firmly abiding as it is, without regression or disappearance, the mind acts with equality, without dwelling or attachment, giving rise to endless pure joy, with the power of compassion, eliminating the sins of all sentient beings. This is the power of the Bodhisattva's original vows and good aspirations, destroying the four maras (the mara of afflictions, the mara of the five aggregates, the mara of death, and the mara of the heavenly beings), extinguishing all mountains of karmic afflictions, exhausting worldly dharmas, cultivating great compassion, in the practice of the Bodhisattva, attaining non-retrogression, universally embracing all sentient beings with affinity in the ten directions, enabling them to cultivate various paramitas (methods to reach the other shore), manifesting the endless merits of the Bodhisattva, obtaining the Bodhisattva's banner of turning the Dharma wheel, the supreme Bodhi, and various dharanis (mantras that hold all teachings), with this supreme wisdom, subduing the heretics. Possessing the paramita of the power of Bodhisattva practice, in order to lead sentient beings towards Sarvajna (omniscience), from each and every pore, manifest the equal physical forms of all sentient beings, making them joyful to see. Furthermore, from each and every pore, manifest the ocean of all kinds of sentient beings, and also manifest countless, innumerable, as many as dust particles, inexpressible, the various wonderful forms of the dust particles of the ocean of the ten directions, all are manifested. According to the corresponding Bodhisattva's wisdom and practice power of sentient beings, manifest the inexpressible ocean of wisdom, being skilled in understanding the ocean of all sentient beings' minds, skilled in understanding the roots of all sentient beings, understanding the ocean of sentient beings' minds and mental states, deeply entering the ultimate realm of wisdom, in every thought, being able to universally fill all realms of Dharma, liberating from the world, praising the transcendental, adorning and purifying the Buddha's land, praising the sentient beings of the pure land, learning the playful supernatural powers of the Buddhas, praising the supernatural powers and vows of the Buddhas, going to the places of the Buddhas, making offerings with reverence, protecting and upholding the clouds of the true Dharma wheel, manifesting the ten paramitas of wisdom, making all sentient beings very joyful, extinguishing heat and vexation, staying away from sorrow and the eight worldly dharmas (gain, loss, defamation, praise, honor, ridicule, suffering, and pleasure), completely abandoning all evil deeds, subduing all roots, in all wisdom, attaining non-retrogression.
。如是諸波羅蜜，歡悅安樂，化度眾生。諸大菩薩，以此勝法，震大法雷，覺寤一切睡眠眾生，以勝慧法智力光明，普能正彼狂亂惡行，亦見諸佛本性凈行，於一毛孔，皆悉顯現而不障礙。
喜目觀察眾生夜天所修功德，求善知識，詣諸佛所親近供養，修習諸善，行檀波羅蜜，難捨能捨，悉舍王位，國土城邑，宮殿臣妾，人民眷屬，出家學道，是名行檀波羅蜜。行屍波羅蜜，修持凈戒，如護一目，雖受一切世間眾苦，于所持戒，而不毀犯，一切眾生所不能為，菩薩行之，是名行屍波羅蜜。行羼提波羅蜜，一切眾生，瞋恚惡罵，捶打譭謗，逼切其身，皆悉堪忍，無瞋恚色；一切眾生，奪其利樂，害及親愛，如是苦事亦悉能忍。設以三火焚燒其身，受一切苦，心大歡喜，譬如比丘入第三禪，身心悅樂，深信諸法，堪受諸法，不生不滅，是名行羼提波羅蜜。行毗梨耶波羅蜜，為一切智故，悉受眾苦，節節火燒，終不恐怖，為一切智故，起大勇猛，如救頭然，專求菩提，身心堅固，不可毀壞，無疲極念，終不退轉，是名行毗梨耶波羅蜜。行禪波羅蜜，身心不亂，而遍諸方，滿足清凈禪波羅蜜，勇猛精進，不捨三昧，名禪波羅蜜。而得清凈究竟一切諸清凈行，入勝三昧，神通遊戲，度大智海，唸唸相續，皆悉次第，入清凈
【現代漢語翻譯】 現代漢語譯本：這些波羅蜜（paramita，意為「到達彼岸」的修行），帶來歡喜安樂，化度眾生。諸大菩薩，憑藉這些殊勝的法門，發出大法雷般的教誨，覺醒一切沉睡的眾生，以殊勝的智慧和法智光明，普遍糾正他們的狂亂惡行，也能見到諸佛的本性清凈之行，在一毛孔中，都能全部顯現而毫無障礙。 喜目菩薩觀察眾生夜天所修的功德，尋求善知識，前往諸佛處親近供養，修習各種善行，實踐佈施波羅蜜（dana paramita），難捨能捨，捨棄王位、國土城邑、宮殿臣妾、人民眷屬，出家學道，這稱為行佈施波羅蜜。實踐持戒波羅蜜（sila paramita），修持清凈戒律，如同保護自己的眼睛一樣，即使承受世間一切痛苦，對於所持守的戒律，也不毀犯，這是所有眾生都難以做到的，菩薩卻能做到，這稱為行持戒波羅蜜。實踐忍辱波羅蜜（ksanti paramita），一切眾生，嗔怒惡罵、捶打譭謗、逼迫其身，都能忍受，沒有嗔怒之色；一切眾生，奪取其利益安樂，傷害其親愛之人，這樣的苦事也能忍受。即使用三火焚燒其身，承受一切痛苦，內心也充滿歡喜，如同比丘進入第三禪定，身心愉悅，深信諸法，堪受諸法，不生不滅，這稱為行忍辱波羅蜜。實踐精進波羅蜜（virya paramita），爲了獲得一切智慧，承受一切痛苦，即使身體被火焰燒灼，也終不恐懼，爲了獲得一切智慧，發起大勇猛，如同救燃眉之急，專心求取菩提，身心堅固，不可摧毀，沒有疲憊之念，終不退轉，這稱為行精進波羅蜜。實踐禪定波羅蜜（dhyana paramita），身心不亂，而遍及各方，圓滿清凈的禪定波羅蜜，勇猛精進，不捨三昧（samadhi，意為「禪定」），稱為禪定波羅蜜。從而獲得清凈究竟的一切清凈之行，進入殊勝的三昧，神通遊戲，度過大智慧之海，唸唸相續，都次第進入清凈。
【English Translation】 English version: These paramitas (perfections, practices that lead to enlightenment) bring joy and happiness, and transform sentient beings. The great Bodhisattvas, through these supreme teachings, thunder the Dharma, awakening all sleeping beings. With the light of supreme wisdom and Dharma-wisdom, they universally correct their deluded and evil actions. They also see the pure conduct of the Buddhas' inherent nature, which is fully manifested in a single pore without any obstruction. The Bodhisattva 'Joyful Eyes' observes the merits cultivated by sentient beings and the night deities, seeks wise teachers, approaches and makes offerings to the Buddhas, cultivates various virtues, and practices the perfection of giving (dana paramita). They are able to give up what is difficult to give, relinquishing their royal positions, kingdoms, cities, palaces, consorts, people, and relatives, and leaving home to pursue the path. This is called practicing the perfection of giving. Practicing the perfection of morality (sila paramita), they uphold pure precepts as if protecting their own eyes. Even when enduring all worldly sufferings, they do not violate the precepts they have undertaken. This is something that all sentient beings cannot do, but Bodhisattvas can. This is called practicing the perfection of morality. Practicing the perfection of patience (ksanti paramita), they endure all beings' anger, curses, beatings, slanders, and oppressions without any sign of anger. They also endure the suffering of having their benefits and happiness taken away and their loved ones harmed. Even if their bodies are burned by three fires, they endure all suffering with great joy. It is like a Bhikkhu entering the third dhyana (meditative absorption), where the body and mind are joyful, deeply believing in all dharmas (teachings), capable of receiving all dharmas, which are neither born nor destroyed. This is called practicing the perfection of patience. Practicing the perfection of vigor (virya paramita), for the sake of attaining all wisdom, they endure all suffering. Even if their bodies are burned by flames, they are never afraid. For the sake of attaining all wisdom, they generate great courage, like putting out a fire on their head, single-mindedly seeking Bodhi (enlightenment). Their bodies and minds are firm and indestructible, without any thought of fatigue, and they never retreat. This is called practicing the perfection of vigor. Practicing the perfection of meditation (dhyana paramita), their bodies and minds are not disturbed, and they pervade all directions, fulfilling the pure perfection of meditation. They are courageous and diligent, never abandoning samadhi (meditative concentration), which is called the perfection of meditation. Thus, they attain the pure and ultimate of all pure practices, enter into supreme samadhi, engage in miraculous displays, cross the ocean of great wisdom, and in every moment, they sequentially enter into purity.
定，是名禪波羅蜜。滿足諸方便，身心常凈，是名禪波羅蜜。一切禪定海，究竟諸三昧海，次第相續，未曾斷絕，是名禪波羅蜜。行般若波羅蜜，不著彼、不著此，于空法中得大解脫，是大菩薩清凈圓滿般若波羅蜜，自然智慧出生清凈慧日身心不著入智慧藏究竟觀察大智慧海般若波羅蜜，不著法相行勝清凈智境界吉祥般若波羅蜜，出生妙義智慧海般若波羅蜜。行方便者，出生一切諸方便身，普知一切智明凈法界勝進力，是名方便波羅蜜。凈慧方便，生法性生身，出入息頃得凈方便無二本行，是名方便波羅蜜。諸菩薩等，本弘誓願，出清凈身，現生具足，攝受眾生，於一切眾生及諸善行，心凈無著，是名行方便波羅蜜。行愿波羅蜜，出生一切愿海身，深入一切智慧諸三昧海，超過一切聲聞辟支佛地，示現出生本凈願行波羅蜜，不捨不得，隨所愿求，智慧本行，凈諸愿身，是名行凈愿波羅蜜。行力波羅蜜，備諸功德，如意自在，修助道法，是名力波羅蜜。因助道法，饒益眾生，修諸功德，不著功德，不見功德相，是名力波羅蜜。因力果力皆悉具足，猶如大海，是名力波羅蜜。顯示種種法序說諸智力，是名力波羅蜜。雜因果力，演說智力，智雜業力，是名行力波羅蜜。行智波羅蜜身，智波羅蜜名字清凈，智波羅蜜智慧境界，
智波羅蜜正疾行，智波羅蜜普現光明，猶如妙香，異物同熏，如呼聲響，一切皆應，是名智波羅蜜。智炎光明，勝妙音聲，演說義味，無有窮盡，普攝一切，是名智波羅蜜。智波羅蜜，出生成滿，本行果報，性相清凈，是名智波羅蜜。智波羅蜜，無著無護，一切智集諸無著助菩提分，智慧明瞭，具勝進地，深入甚深智行境界，是名智波羅蜜。智波羅蜜，深入微妙，知法性法智，攝受諸法，隨順智慧，善知福田，及非福田，如實之相，是名智波羅蜜。
諸如來智，超出三界，了達三世，善知菩薩一切行業，普集眾智，無所掛礙，亦知菩薩正智住處應修正行，又復善知從初發心，趣向上地，以方便心，善知迴向，善知諸法如、業如、報如、善知法輪如，知法輪如相，是名智波羅蜜。勝妙無著，攝受正法，攝受正法者，總知一切法，總知一切法者，知法如來，知法如去，善知業業境界，善知剎剎境界，善知諸劫，善知三世智，出生諸佛智，知佛智等正智，知菩薩智，知菩薩智智，知菩薩住智，知菩薩功德智慧智，知菩薩凈心迴向智，知諸大愿智，轉法輪智，知分別法智，入法海智，知方便海智，知法旋流陀羅尼智，知諸法至趣智，知如是等一切智波羅蜜，深遠無底，廣大無邊，究竟無際。
如是勝智十波羅蜜，
【現代漢語翻譯】 現代漢語譯本 智慧波羅蜜（Prajnaparamita，般若波羅蜜）快速執行，智慧波羅蜜普遍顯現光明，猶如美妙的香氣，不同的物體被一同薰染，如同呼喚的聲音，一切皆有迴應，這被稱為智慧波羅蜜。智慧的光明，殊勝美妙的聲音，演說義理和味道，沒有窮盡，普遍攝受一切，這被稱為智慧波羅蜜。智慧波羅蜜，出生、成就、圓滿，根本的修行和果報，自性清凈，這被稱為智慧波羅蜜。智慧波羅蜜，沒有執著，沒有守護，一切智慧聚集，所有無執著的助菩提分（bodhipaksa，菩提分法），智慧明瞭，具備殊勝的進步之地，深入甚深的智慧修行境界，這被稱為智慧波羅蜜。智慧波羅蜜，深入微妙，了知法性（dharmata，諸法實相）和法智（dharma-jnana，對法的智慧），攝受諸法，隨順智慧，善於了知福田（punya-ksetra，種福報的田地）和非福田，如實的相狀，這被稱為智慧波羅蜜。 諸如來（Tathagata，佛的稱號）的智慧，超出三界（trailokya，欲界、色界、無色界），通達三世（過去、現在、未來），善於了知菩薩（Bodhisattva，發菩提心求佛果的修行者）的一切行業，普遍聚集眾多的智慧，沒有掛礙，也知道菩薩正智的住處應該修正的修行，又善於了知從最初發心，趨向更高的境界，以方便之心，善於了知迴向（parinama，將功德迴向給眾生），善於了知諸法如（tathata，真如）、業如、報如，善於了知法輪如（dharma-cakra，佛法的教義），了知法輪如的相狀，這被稱為智慧波羅蜜。殊勝美妙沒有執著，攝受正法，攝受正法的人，總能了知一切法，總能了知一切法的人，了知法如來，了知法如去，善於了知業的境界，善於了知剎土（ksetra，佛的國土）的境界，善於了知諸劫（kalpa，極長的時間單位），善於了知三世的智慧，出生諸佛的智慧，了知佛的智慧等正智，了知菩薩的智慧，了知菩薩的智慧之智，了知菩薩的住處之智，了知菩薩的功德智慧之智，了知菩薩的清凈心迴向之智，了知諸大愿之智，轉法輪之智，了知分別法之智，入法海之智，了知方便海之智，了知法旋流陀羅尼（dharani，總持）之智，了知諸法至趣之智，了知如是等一切智慧波羅蜜，深遠無底，廣大無邊，究竟無際。 如是殊勝的智慧十波羅蜜（paramita，到彼岸）
【English Translation】 English version The Prajnaparamita (Wisdom Perfection) moves swiftly, the Prajnaparamita universally manifests light, like a wonderful fragrance, different objects are perfumed together, like a call and its echo, everything responds, this is called Prajnaparamita. The light of wisdom, the supremely wonderful sound, expounds the meaning and flavor, without end, universally encompassing all, this is called Prajnaparamita. Prajnaparamita, birth, accomplishment, fulfillment, the fundamental practice and its fruition, its nature is pure, this is called Prajnaparamita. Prajnaparamita, without attachment, without protection, all wisdom gathered, all non-attached aids to enlightenment (bodhipaksa), wisdom is clear, possessing the superior grounds of progress, deeply entering the profound realm of wisdom practice, this is called Prajnaparamita. Prajnaparamita, deeply subtle, knowing the nature of reality (dharmata) and the wisdom of dharma (dharma-jnana), embracing all dharmas, following wisdom, skillfully knowing the field of merit (punya-ksetra) and the non-field of merit, the true nature of things, this is called Prajnaparamita. The wisdom of all Tathagatas (Buddhas), transcends the three realms (trailokya), understands the three times (past, present, future), skillfully knows all the practices of Bodhisattvas, universally gathers all wisdom, without hindrance, also knows the place where Bodhisattvas' right wisdom resides and the practices they should cultivate, and also skillfully knows from the initial aspiration, moving towards higher grounds, with skillful means, skillfully knows the dedication of merit (parinama), skillfully knows the suchness (tathata) of all dharmas, the suchness of karma, the suchness of retribution, skillfully knows the suchness of the Dharma Wheel (dharma-cakra), knows the nature of the suchness of the Dharma Wheel, this is called Prajnaparamita. Supremely wonderful without attachment, embracing the true Dharma, those who embrace the true Dharma, know all dharmas in totality, those who know all dharmas in totality, know the Dharma Tathagata, know the Dharma as it goes, skillfully know the realm of karma, skillfully know the realm of Buddha-lands (ksetra), skillfully know all kalpas (eons), skillfully know the wisdom of the three times, giving rise to the wisdom of all Buddhas, knowing the right wisdom such as the wisdom of the Buddhas, knowing the wisdom of Bodhisattvas, knowing the wisdom of the wisdom of Bodhisattvas, knowing the wisdom of the abode of Bodhisattvas, knowing the wisdom of the merits of Bodhisattvas, knowing the wisdom of the pure mind dedication of Bodhisattvas, knowing the wisdom of all great vows, the wisdom of turning the Dharma Wheel, knowing the wisdom of distinguishing dharmas, the wisdom of entering the ocean of Dharma, knowing the wisdom of the ocean of skillful means, knowing the wisdom of the Dharma-flowing Dharani (dharani), knowing the wisdom of the destination of all dharmas, knowing all such Prajnaparamita, profound and bottomless, vast and boundless, ultimately limitless. Such is the superior wisdom of the ten Paramitas (perfections).
於一毛孔皆悉顯現，一切毛孔，皆悉顯現諸變化身，化度眾生。又於一切毛孔，出生無量身云，所謂阿迦膩吒天身云、凈居天身云、善現天身云、不熱天身云、果實天身云、遍凈天身云、無量凈天身云、少凈天身云、凈果天身云、廣果天身云、無量凈果天身云、少凈果天身云、光音天身云、無量光音天身云、少光音天身云、大梵天身云、梵輔天身云、梵富樓那天身云、梵富樓吉那天身云、梵印天身云、梵自在天王身云、他化自在天王及其天子天女身云、化樂天王化樂天子天女身云、兜率陀天王兜率陀天子天女身云、炎摩天王及其天子天女身云、釋提桓因天王及三十二輔臣天子天女身云、提頭賴吒天王及天子天女眷屬一切乾闥婆男女身云、毗樓勒叉天王及其眷屬天子天女一切鳩槃茶男女身云、毗樓博叉天王及其眷屬天子天女一切龍男女身云、毗沙門天王及其眷屬天子天女一切夜叉男女身云、緊那羅王及一切緊那羅男女身云、摩睺羅伽王及一切摩睺羅伽男女身云、迦樓羅王及一切迦樓羅男女身云、阿修羅王及一切阿修羅男女身云、閻羅王及一切閻羅王男女身云，並及地獄惡趣身云、人王身云、男女身云、童男童女身云，出如是等一切諸趣身云，聲聞辟支佛仙人身云、地神、水神、火神、風神、海神、河神、山林、樹神、谷
【現代漢語翻譯】 現代漢語譯本 在一個毛孔中，都完全顯現出一切變化之身，在一切毛孔中，都完全顯現出各種變化之身，以此來教化眾生。又在一切毛孔中，生出無量的身云，即所謂的阿迦膩吒天（色界頂層天）身云、凈居天（色界第四禪天）身云、善現天（色界第四禪天）身云、不熱天（色界第四禪天）身云、果實天（色界第四禪天）身云、遍凈天（色界第三禪天）身云、無量凈天（色界第三禪天）身云、少凈天（色界第三禪天）身云、凈果天（色界第四禪天）身云、廣果天（色界第四禪天）身云、無量凈果天（色界第四禪天）身云、少凈果天（色界第四禪天）身云、光音天（色界第二禪天）身云、無量光音天（色界第二禪天）身云、少光音天（色界第二禪天）身云、大梵天（色界初禪天）身云、梵輔天（色界初禪天）身云、梵富樓那天（色界初禪天）身云、梵富樓吉那天（色界初禪天）身云、梵印天（色界初禪天）身云、梵自在天王（色界初禪天）身云、他化自在天王（欲界頂層天）及其天子天女身云、化樂天王（欲界第五天）化樂天子天女身云、兜率陀天王（欲界第四天）兜率陀天子天女身云、炎摩天王（欲界第三天）及其天子天女身云、釋提桓因天王（欲界第二天）及三十二輔臣天子天女身云、提頭賴吒天王（四大天王之一，東方持國天）及天子天女眷屬一切乾闥婆（天界樂神）男女身云、毗樓勒叉天王（四大天王之一，南方增長天）及其眷屬天子天女一切鳩槃茶（守宮神）男女身云、毗樓博叉天王（四大天王之一，西方廣目天）及其眷屬天子天女一切龍男女身云、毗沙門天王（四大天王之一，北方多聞天）及其眷屬天子天女一切夜叉（守護神）男女身云、緊那羅王（天界歌神）及一切緊那羅男女身云、摩睺羅伽王（大蟒神）及一切摩睺羅伽男女身云、迦樓羅王（金翅鳥神）及一切迦樓羅男女身云、阿修羅王（非天）及一切阿修羅男女身云、閻羅王（地獄之主）及一切閻羅王男女身云，以及地獄惡趣身云、人王身云、男女身云、童男童女身云，顯現出如此等等一切諸趣的身云，還有聲聞、辟支佛、仙人身云、地神、水神、火神、風神、海神、河神、山林、樹神、穀神的身云。
【English Translation】 English version In one pore, all transformation bodies are fully manifested, and in all pores, various transformation bodies are fully manifested to teach and transform sentient beings. Moreover, from all pores, immeasurable clouds of bodies arise, namely, the clouds of bodies of Akanistha Heaven (the highest heaven in the Realm of Form), the Pure Abode Heaven (the fourth dhyana heaven in the Realm of Form), the Sudarsana Heaven (the fourth dhyana heaven in the Realm of Form), the Atapa Heaven (the fourth dhyana heaven in the Realm of Form), the Subhakrtsna Heaven (the fourth dhyana heaven in the Realm of Form), the Subhakrtsna Heaven (the third dhyana heaven in the Realm of Form), the Anabhraka Heaven (the third dhyana heaven in the Realm of Form), the Parittasubha Heaven (the third dhyana heaven in the Realm of Form), the Subhaphala Heaven (the fourth dhyana heaven in the Realm of Form), the Brhatphala Heaven (the fourth dhyana heaven in the Realm of Form), the Anabhraphala Heaven (the fourth dhyana heaven in the Realm of Form), the Parittasubhaphala Heaven (the fourth dhyana heaven in the Realm of Form), the Abhasvara Heaven (the second dhyana heaven in the Realm of Form), the Apramanabhas Heaven (the second dhyana heaven in the Realm of Form), the Parittabha Heaven (the second dhyana heaven in the Realm of Form), the Great Brahma Heaven (the first dhyana heaven in the Realm of Form), the Brahma-purohita Heaven (the first dhyana heaven in the Realm of Form), the Brahma-parisadya Heaven (the first dhyana heaven in the Realm of Form), the Brahma-kayika Heaven (the first dhyana heaven in the Realm of Form), the Brahma-indriya Heaven (the first dhyana heaven in the Realm of Form), the Brahma-svatantra Heaven King (the first dhyana heaven in the Realm of Form), the Paranirmitavasavartin Heaven King (the highest heaven in the Realm of Desire) and his sons and daughters, the Nirmanarati Heaven King (the fifth heaven in the Realm of Desire) and his sons and daughters, the Tusita Heaven King (the fourth heaven in the Realm of Desire) and his sons and daughters, the Yama Heaven King (the third heaven in the Realm of Desire) and his sons and daughters, Sakra, the King of the Trayastrimsa Heaven (the second heaven in the Realm of Desire) and his thirty-two ministers, sons and daughters, Dhrtarastra Heaven King (one of the Four Heavenly Kings, the Eastern King) and his retinue of sons and daughters, all Gandharvas (celestial musicians), male and female, Virudhaka Heaven King (one of the Four Heavenly Kings, the Southern King) and his retinue of sons and daughters, all Kumbhandas (demon guardians), male and female, Virupaksa Heaven King (one of the Four Heavenly Kings, the Western King) and his retinue of sons and daughters, all Nagas (dragons), male and female, Vaisravana Heaven King (one of the Four Heavenly Kings, the Northern King) and his retinue of sons and daughters, all Yakshas (guardian spirits), male and female, Kinnara King (celestial musicians) and all Kinnaras, male and female, Mahoraga King (great serpent deities) and all Mahoragas, male and female, Garuda King (golden-winged bird deities) and all Garudas, male and female, Asura King (demi-gods) and all Asuras, male and female, Yama King (lord of hell) and all Yama Kings, male and female, as well as the clouds of bodies of hell and evil realms, the clouds of bodies of human kings, male and female bodies, young boys and girls, manifesting all such clouds of bodies of all realms, as well as the clouds of bodies of Sravakas, Pratyekabuddhas, immortals, earth gods, water gods, fire gods, wind gods, sea gods, river gods, mountain and forest gods, tree gods, and valley gods.
神、味神、藥草神、園觀神、泉海神、城郭神、道場神、夜神、晝神、虛空神、方神、道神、身形神、日精神、諸魑魅神、金剛力士神、步行神，如是等一切神身云，普遍十方一切世界，為法界等一切眾生，現喜見身。
爾時喜目觀察眾生夜天，從初發心，所行功德，積集無量諸波羅蜜，次第受生，死此生彼，輪轉五道，及其名號，親近善知識，值遇諸佛，親近供養，聞持正法，行菩薩行，心無掛礙得諸三昧，次第觀見一切諸佛，色身相好，見諸佛剎，及見諸劫次第成壞，得凈智慧，深入法界，觀察眾生，知眾生海，死此生彼；得凈天耳，次第悉聞一切音聲；以聞聲故，得知他心智，悉知眾生心心所念；無礙神足，次第自在，不著世間，不受後有，盡虛空界，凈法性身，修得神通，凈妙報果，充滿十方，得諸菩薩次第法門，究竟菩薩諸法門海，菩薩自在，勇猛精進，菩薩游步，猶無所畏，至於正趣，離生死相，勝妙清凈，集諸功德如意法門，等一切法界，等示彼一切功德身云，示一切智慧身云，演說法音，開現教化，令得歸依，遍一切處，示現大道，于風輪中，扇動出聲，示現說法，令彼受持示教利喜，思惟不著，地動水流海波火炎山相擊聲、諸天宮城震動之聲、摩尼寶殿震吼之聲、天王形色鼓舞之聲、龍王起
【現代漢語翻譯】 現代漢語譯本：神、味神（掌管味道的神）、藥草神（掌管藥草的神）、園觀神（掌管園林的神）、泉海神（掌管泉水和海洋的神）、城郭神（掌管城池的神）、道場神（掌管道場的神）、夜神（掌管夜晚的神）、晝神（掌管白天的神）、虛空神（掌管虛空的神）、方神（掌管方位的神）、道神（掌管道路的神）、身形神（掌管身體形態的神）、日精神（掌管太陽的神）、諸魑魅神（各種魑魅魍魎的神）、金剛力士神（擁有金剛之力的神）、步行神（掌管行走的神），像這樣的一切神的身形，像云一樣普遍存在於十方一切世界，爲了法界等一切眾生，顯現出令人喜悅的身形。 那時，喜目觀察眾生夜天，從最初發心，所修行的功德，積累了無量的諸波羅蜜（到達彼岸的方法），次第受生，死後生到別處，在五道（天道、人道、阿修羅道、畜生道、地獄道）中輪轉，以及他們的名號，親近善知識，遇到諸佛，親近供養，聽聞並受持正法，修行菩薩行，心中沒有掛礙，得到各種三昧（禪定），次第觀見一切諸佛的色身相好，見到諸佛的剎土，以及見到諸劫次第成壞，得到清凈的智慧，深入法界，觀察眾生，知道眾生如海，死後生到別處；得到清凈的天耳，次第聽聞一切音聲；因為聽到聲音的緣故，得知他心智，完全知道眾生心中所想；擁有無礙的神足，次第自在，不執著世間，不受後有（未來的生命），窮盡虛空界，清凈法性身，修得神通，清凈微妙的報果，充滿十方，得到諸菩薩次第法門，究竟菩薩諸法門海，菩薩自在，勇猛精進，菩薩游步，仍然無所畏懼，到達正趣（正確的方向），脫離生死之相，殊勝美妙清凈，聚集各種功德如意法門，等同一切法界，等同示現他們一切功德身云，示現一切智慧身云，演說佛法之音，開顯教化，使他們得以歸依，遍一切處，示現大道，在風輪中，扇動發出聲音，示現說法，使他們受持教誨，歡喜信受，思惟而不執著，地動、水流、海波、火炎、山相擊的聲音、諸天宮城震動的聲音、摩尼寶殿震吼的聲音、天王形色鼓舞的聲音、龍王起
【English Translation】 English version: Gods, Taste Gods (gods who control taste), Herb Gods (gods who control herbs), Garden Gods (gods who control gardens), Spring and Sea Gods (gods who control springs and seas), City Gods (gods who control cities), Bodhimanda Gods (gods who control places of enlightenment), Night Gods (gods who control the night), Day Gods (gods who control the day), Space Gods (gods who control space), Direction Gods (gods who control directions), Path Gods (gods who control paths), Form Gods (gods who control physical forms), Sun Spirit Gods (gods who control the sun), all kinds of Chimei Gods (various kinds of demons and spirits), Vajra Warrior Gods (gods with the power of Vajra), Walking Gods (gods who control walking), like this, all the forms of these gods, like clouds, pervade all the worlds in the ten directions, for the sake of all sentient beings in the Dharma realm, manifesting joyful forms. At that time, Joyful Eye observed the sentient beings of the night sky, from the initial aspiration, the merits they had cultivated, accumulating immeasurable Paramitas (ways to reach the other shore), successively taking birth, dying here and being born elsewhere, revolving in the five paths (heavenly realm, human realm, Asura realm, animal realm, hell realm), and their names, drawing near to good teachers, encountering all Buddhas, drawing near to offerings, hearing and upholding the true Dharma, practicing the Bodhisattva path, with no hindrance in their minds, attaining various Samadhis (meditative states), successively seeing the physical forms and marks of all Buddhas, seeing the Buddha lands, and seeing the successive formation and destruction of kalpas, attaining pure wisdom, deeply entering the Dharma realm, observing sentient beings, knowing that sentient beings are like the sea, dying here and being born elsewhere; attaining pure heavenly ears, successively hearing all sounds; because of hearing sounds, knowing the minds of others, fully knowing the thoughts in the minds of sentient beings; possessing unobstructed divine feet, successively being free, not attached to the world, not receiving future existence, exhausting the realm of empty space, purifying the Dharma nature body, cultivating supernatural powers, pure and subtle retributive fruits, filling the ten directions, attaining the successive Dharma doors of all Bodhisattvas, ultimately reaching the sea of all Dharma doors of Bodhisattvas, Bodhisattvas being free, courageous and diligent, Bodhisattvas walking, still without fear, reaching the right direction, leaving the marks of birth and death, supremely wonderful and pure, gathering all meritorious virtues and wish-fulfilling Dharma doors, equal to all Dharma realms, equally manifesting their clouds of meritorious bodies, manifesting clouds of wisdom bodies, expounding the sound of the Dharma, revealing teachings, enabling them to take refuge, pervading all places, manifesting the great path, in the wind wheel, fanning out sounds, manifesting the Dharma, enabling them to uphold the teachings, joyfully accepting them, contemplating without attachment, the sounds of the earth shaking, water flowing, sea waves, fire flames, mountains colliding, the sounds of the heavenly palaces shaking, the sounds of the Mani treasure palaces roaring, the sounds of the heavenly kings' forms dancing, the dragon kings rising
云雷震之聲，夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等一切神王於十寶山種種音聲，轉輪聖王及諸小王一切人眾男女音聲，梵王音聲、一切諸天歌頌音聲、天樂音聲、摩尼寶王神珠音聲、天音聲、聲聞緣覺菩薩音聲、如來音聲、如來化身所出音聲，如是等種種音聲，為諸眾生，分別演說。
喜目觀察眾生夜天，從初發心，功德境界，難得能得，一切苦行，難行能行，如是等行，皆承佛力，而得通達一切功德變化身云，於一一身云，說此清凈無著法雲，間無斷絕，于唸唸中，游十方世界，修于凈土，復令過是無量無邊世界，應受惡道苦無量無邊諸眾生等，成就天人樂；無量無邊眾生度生死海，無量無邊眾生安住聲聞辟支佛地；無量無邊眾生離聲聞辟支佛地，得諸菩薩不退轉，行不可思議廣博喜幢自在法門，于唸唸中，令無量無邊眾生住如來地。
爾時善財童子皆得見聞，善知解了諸奇特事，正念思惟，觀察分別，深入禪定智慧，安住平等。何以故？與彼夜天光身同行故，佛所護念故，成就不可思議如幻諸善根故，具足菩薩不思議根故，成就菩薩諸善根故，得生如來種姓家故，得善知識恩力故，一切如來無著神力之所持故，毗盧遮那佛本願力故，成就善根堪受普賢菩薩諸願行故。
爾時善
【現代漢語翻譯】 現代漢語譯本：如同雷鳴般的震響，夜叉（Yaksha，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）等一切神王在十寶山發出各種聲音，轉輪聖王（Chakravartin，統治世界的理想君主）及諸小王一切人眾男女的聲音，梵天（Brahma，創造之神）的聲音、一切諸天歌頌的聲音、天樂的聲音、摩尼寶王神珠的聲音、天上的聲音、聲聞（Sravaka，通過聽聞佛法而證悟的人）、緣覺（Pratyekabuddha，靠自己覺悟的人）、菩薩（Bodhisattva，追求覺悟的修行者）的聲音、如來（Tathagata，佛的稱號）的聲音、如來化身所發出的聲音，像這樣種種的聲音，為眾生分別演說佛法。 喜目觀察眾生夜天，從最初發心，所獲得的功德境界，是難以獲得而能獲得的，一切苦行，是難以實行而能實行的，像這樣的修行，都是承蒙佛的力量，才能通達一切功德變化身云，在每一個身雲中，宣說這清凈無染著的法雲，中間沒有斷絕，在每一個念頭中，遊歷十方世界，修習凈土，又令超過這些無量無邊的世界，那些本應承受惡道無量無邊痛苦的眾生，成就天人的快樂；令無量無邊的眾生度脫生死苦海，令無量無邊的眾生安住于聲聞、辟支佛的境界；令無量無邊的眾生離開聲聞、辟支佛的境界，得到諸菩薩不退轉的果位，修行不可思議廣博喜悅的幢幡自在法門，在每一個念頭中，令無量無邊的眾生安住于如來的境界。 這時，善財童子都能夠見到和聽到，善於理解和明白這些奇特的事情，以正念思考，觀察和分別，深入禪定智慧，安住于平等。為什麼呢？因為與那位夜天光身同行，受到佛的護念，成就不可思議如幻的諸善根，具足菩薩不可思議的根基，成就菩薩的諸善根，得生於如來的種姓之家，得到善知識的恩德和力量，一切如來無染著的神力所支援，毗盧遮那佛（Vairocana，佛的法身）的本願力，成就善根堪受普賢菩薩（Samantabhadra，象徵一切菩薩行愿的菩薩）的諸願行。 這時，善財童子...
【English Translation】 English version: Like the sound of thunder, all the divine kings such as Yakshas (a type of guardian deity), Gandharvas (celestial musicians), Asuras (a type of warring deity), Garudas (a mythical bird-like creature), Kinnaras (a mythical creature, half-human and half-bird), and Mahoragas (a type of serpent deity) make various sounds on the Ten Treasure Mountains. The sounds of the Universal Monarch (Chakravartin, an ideal ruler) and all the lesser kings, all the men and women, the sound of Brahma (the creator god), the sounds of all the gods singing praises, the sounds of heavenly music, the sounds of the Mani Jewel King's divine pearls, the sounds of the heavens, the sounds of Sravakas (those who attain enlightenment by hearing the Dharma), Pratyekabuddhas (those who attain enlightenment on their own), Bodhisattvas (those who seek enlightenment), the sounds of the Tathagatas (a title for a Buddha), and the sounds emitted by the Tathagata's transformation bodies, all these various sounds are used to explain the Dharma to all sentient beings. The Night Goddess, Joyful Eyes, observes sentient beings. From the initial arising of the aspiration for enlightenment, the meritorious states that are difficult to attain are attained, all the ascetic practices that are difficult to perform are performed. Such practices are all due to the power of the Buddha, enabling her to understand all the meritorious transformation clouds. In each of these transformation clouds, she expounds this pure and unattached Dharma cloud without interruption. In every moment, she travels through the ten directions, cultivating pure lands. Furthermore, she enables countless beings beyond measure, who should be suffering in evil realms, to attain the joy of gods and humans; she enables countless beings to cross the sea of birth and death; she enables countless beings to abide in the stages of Sravakas and Pratyekabuddhas; she enables countless beings to leave the stages of Sravakas and Pratyekabuddhas, to attain the non-retrogressing stage of Bodhisattvas, to practice the inconceivable, vast, joyful banner of the Dharma, and in every moment, she enables countless beings to abide in the stage of the Tathagata. At that time, Sudhana (a seeker of enlightenment) was able to see and hear all of this, and he was able to understand and comprehend these extraordinary events. With right mindfulness, he contemplated, observed, and distinguished, deeply entering into meditative wisdom, and abiding in equanimity. Why is this so? Because he was traveling with the Night Goddess's light body, because he was protected by the Buddha, because he had accomplished inconceivable, illusory good roots, because he was endowed with the inconceivable roots of a Bodhisattva, because he had accomplished the good roots of a Bodhisattva, because he was born into the lineage of the Tathagata, because he had received the grace and power of good teachers, because he was supported by the unattached divine power of all the Tathagatas, because of the original vows of Vairocana Buddha (the cosmic Buddha), and because he had accomplished the good roots to be able to receive the vows and practices of Samantabhadra Bodhisattva (the Bodhisattva of Universal Virtue). At that time, Sudhana...
財童子，得菩薩歡喜凈光明大海幢法，得十方一切諸如來力，得彼夜天毗羅摩伽菩薩幢法門，得彼法門已，深入觀察普照十方光明法海三昧。
爾時善財童子，即起恭敬合掌，以偈讚歎彼夜天曰：
「無量無數劫， 深入最勝法， 顯現妙法身， 隨眾所應見， 了知群生心， 無明顛倒惑， 以種種方便， 度脫眾生類。 常凈妙法身， 久除諸熱惱， 非二示有二， 度脫眾生故。 陰入及與界， 悉皆無所著， 眾行及色身， 解脫一切有。 不著內外法， 越度生死海， 凈明智慧光， 普照生死闇。 喜目根無著， 除滅諸疑惑， 一切樂世樂， 為現佛十方。 無礙三昧力， 於一一毛孔， 出諸化身云， 心念生三昧。 心念三昧力， 供養十方佛， 攝取諸眾生， 究竟一切法。 觀察諸有海， 業行自莊嚴， 演說無礙道， 令眾清凈故。 相好備嚴飾， 猶如普賢像， 隨應受化者， 顯現無礙身。」
爾時善財童子，偈讚歎已，白言：「天神！發阿耨多羅三藐三菩提心，為已幾時？得此法門，其已久如？」
爾時夜天以偈答言：
「我念過去世， 無量剎塵劫， 爾時有一劫，
【現代漢語翻譯】 現代漢語譯本：善財童子，獲得了菩薩歡喜凈光明大海幢法（菩薩的歡喜、清凈、光明如大海般深廣的法門），獲得了十方一切諸如來的力量，獲得了彼夜天毗羅摩伽菩薩（夜天神名，意為『光輝』或『光明』）的幢法門，獲得此法門后，深入觀察普照十方光明法海三昧（一種禪定狀態，能使智慧如光明般照耀十方）。 當時，善財童子立即起身，恭敬地合掌，用偈頌讚嘆彼夜天說： 『在無量無數劫的時間裡，您深入最殊勝的佛法，顯現出微妙的法身，隨順眾生所能理解的方式而顯現，了知眾生的心念，以及他們無明顛倒的迷惑，用種種方便法門，度脫各種眾生。您常住清凈微妙的法身，早已去除一切煩惱的熱惱，雖然不是二元對立，卻爲了度脫眾生而示現二元對立的現象。對於五陰（色、受、想、行、識）、十二入（眼、耳、鼻、舌、身、意；色、聲、香、味、觸、法）和十八界（六根、六塵、六識），您都毫無執著，對於眾多的行為和色身，您都已解脫一切有為法的束縛。您不執著于內在和外在的法，超越了生死的苦海，清凈明亮的智慧之光，普遍照耀著生死的黑暗。您喜悅的眼根沒有執著，消除了眾生的疑惑，爲了讓一切眾生都快樂，您在十方世界顯現佛陀的形象。您擁有無礙的三昧力量，在每一個毛孔中，都能化現出各種化身云，心念一動就能進入三昧。憑藉心念三昧的力量，您能供養十方諸佛，攝受一切眾生，究竟通達一切佛法。您觀察諸有（三界）的苦海，以業行自我莊嚴，演說無礙的真理，使眾生清凈。您的相好莊嚴，如同普賢菩薩的形象，隨順應受教化的眾生，顯現無礙的法身。』 當時，善財童子用偈頌讚嘆完畢后，向夜天神請教說：『天神！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？獲得這個法門又有多久了？』 當時，夜天神用偈頌回答說： 『我回憶過去世，在無量如微塵數般的劫之前，那時有一個劫……』
【English Translation】 English version: Sudhana, having obtained the Bodhisattva's Joyful Pure Light Great Banner Dharma (a Dharma of the Bodhisattva's joy, purity, and light as vast as the ocean), having obtained the power of all the Tathagatas of the ten directions, having obtained the Banner Dharma of the Yaksha Vimalamukha Bodhisattva (a Yaksha deity, meaning 'radiant' or 'luminous'), having obtained this Dharma, deeply contemplated the Samadhi of the Light Ocean that universally illuminates the ten directions. At that time, Sudhana immediately arose, respectfully joined his palms, and praised the Yaksha with verses, saying: 'For immeasurable and countless kalpas, you have deeply penetrated the most supreme Dharma, manifesting a wondrous Dharma body, appearing in ways that accord with what beings can understand, knowing the minds of beings, and their ignorance and deluded confusion, using various skillful means to liberate all kinds of beings. You abide in a pure and wondrous Dharma body, having long removed all the heat of afflictions, though not dualistic, you manifest duality for the sake of liberating beings. Regarding the five skandhas (form, feeling, perception, mental formations, consciousness), the twelve entrances (eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharma), and the eighteen realms (six senses, six sense objects, six consciousnesses), you have no attachment, and regarding numerous actions and the physical body, you have liberated yourself from the bondage of all conditioned phenomena. You are not attached to internal or external dharmas, you have crossed the sea of birth and death, the pure and bright light of wisdom universally illuminates the darkness of birth and death. Your joyful eye faculty has no attachment, eliminating the doubts of beings, for the sake of making all beings happy, you manifest the image of the Buddha in the ten directions. You possess the power of unobstructed Samadhi, from each pore of your skin, you can manifest clouds of transformation bodies, and with a single thought, you can enter Samadhi. By the power of thought Samadhi, you can make offerings to the Buddhas of the ten directions, gather all beings, and ultimately understand all Dharmas. You observe the sea of suffering in the three realms, adorn yourself with your own actions, expound the unobstructed truth, and purify beings. Your features are adorned with auspicious marks, like the image of Samantabhadra Bodhisattva, according with the beings to be taught, you manifest an unobstructed Dharma body.' At that time, Sudhana, having finished praising with verses, asked the Yaksha deity, 'O deity! 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 obtained this Dharma?' At that time, the Yaksha deity replied with verses: 'I recall the past, countless kalpas like dust motes ago, at that time there was a kalpa...'
名曰寂靜音， 城有轉輪王， 清凈妙色身， 具三十二相， 八十好莊嚴， 妙身圓滿幢， 閻浮檀金色， 光明照一切， 安詳游虛空， 轉輪王千子， 勇健身端正， 大臣有一億， 智慧悉賢明， 有十億婇女， 端嚴如天后， 大慈悲柔軟， 奉給侍大王。 時彼轉輪王， 常以正法治， 總領諸山地， 一切四天下。 棄國舍世榮， 出家求佛道， 我為聖王后， 具足梵音聲， 身出金色光， 周照四萬里， 日光既已沒， 中夜閑寂然， 我當於爾時， 神瑞降善夢。 聞佛出世間， 號曰功德海， 顯現自在力， 充滿十方界， 放光明網海， 照一切剎土， 無量自在身， 充滿十方界， 種種變化身， 光明果報力， 充滿恒河沙， 遍照一切趣， 大地六種動， 自然出妙音。 如來出興世， 眾生皆歡喜， 一切毛孔中， 出佛化身海， 充滿十方界， 隨應演說法。 我夢見如是， 如來自在力， 聞說微妙法， 身心大歡喜。 十千夜天神， 充滿虛空中， 讚歎彼如來， 開發覺悟我。 彼天告我言： 『賢慧汝今起， 佛已興汝國， 劫
【現代漢語翻譯】 現代漢語譯本 名為寂靜音的佛陀， 城中有一位轉輪王（擁有統治世界的理想君主），他擁有清凈美妙的色身， 具備三十二種大丈夫相，八十種隨形好莊嚴， 妙身如圓滿的寶幢，身色如閻浮檀金（一種金色）， 光明照耀一切，安詳地在虛空中游行。 轉輪王有一千個兒子，個個勇猛健壯，身形端正， 有一億大臣，個個智慧賢明， 有十億婇女，端莊美麗如天后， 大慈大悲，溫柔順從，奉侍大王。 當時那位轉輪王，常常以正法治理國家， 總領所有山地，以及整個四天下（佛教宇宙觀中的四大洲）。 他捨棄了國家和世俗的榮華，出家尋求佛道， 我作為聖王的王后，具備清凈的梵音聲， 身上發出金色的光芒，照耀周圍四萬里， 當太陽已經落下，中夜寂靜無聲的時候， 我那時，得到了吉祥的夢境。 我夢見佛陀出世，名號為功德海（功德如海的佛陀）， 顯現自在的力量，充滿十方世界， 放出光明羅網，照耀一切剎土（佛國）， 無量自在的身軀，充滿十方世界， 種種變化的身形，是光明果報的力量， 充滿恒河沙數，普遍照耀一切眾生， 大地發生六種震動，自然發出美妙的聲音。 如來出世，眾生都歡喜， 一切毛孔中，都出現佛陀的化身海， 充滿十方世界，隨眾生的根器演說佛法。 我夢見了這樣的如來，以及如來的自在力量， 聽聞了微妙的佛法，身心都感到無比的歡喜。 一萬個夜天神，充滿虛空之中， 讚歎那位如來，啓發我的覺悟。 那些天神告訴我：『賢慧的你現在應該起身， 佛陀已經降生在你的國家，劫
【English Translation】 English version Named Silent Sound, In the city, there was a Chakravartin king (an ideal monarch who rules the world), with a pure and wondrous form, Possessing the thirty-two marks of a great man, and eighty minor marks of excellence, His wondrous body was like a perfect banner, his skin the color of Jambu River gold (a type of gold), His light illuminated everything, and he traveled peacefully in the void. The Chakravartin king had a thousand sons, all brave and strong, with upright forms, He had a hundred million ministers, all wise and virtuous, He had ten billion consorts, as beautiful and dignified as heavenly queens, With great compassion and gentleness, they served the great king. At that time, the Chakravartin king always governed with the righteous Dharma, Ruling over all the mountains and the entire four continents (the four continents in Buddhist cosmology). He abandoned his kingdom and worldly glory, and left home to seek the path of Buddhahood, I, as the queen of the holy king, possessed a pure Brahma voice, My body emitted golden light, illuminating forty thousand miles around, When the sun had set, and the middle of the night was quiet and still, At that time, I received an auspicious dream. I dreamt that a Buddha had appeared in the world, named Merit Ocean (a Buddha whose merits are like an ocean), Manifesting his power of freedom, filling the ten directions, Releasing a net of light, illuminating all Buddha lands, His immeasurable, free bodies, filling the ten directions, Various transformed bodies, the power of the reward of light, Filling the sands of the Ganges, universally illuminating all beings, The earth shook in six ways, and naturally emitted wondrous sounds. When the Tathagata appears in the world, all beings rejoice, From every pore, a sea of Buddha's emanations appears, Filling the ten directions, expounding the Dharma according to beings' capacities. I dreamt of such a Tathagata, and the Tathagata's power of freedom, Hearing the subtle Dharma, my body and mind felt great joy. Ten thousand night deities, filled the void, Praising that Tathagata, awakening my understanding. Those deities told me: 'Virtuous one, you should now arise, The Buddha has already appeared in your country, in this kalpa.'
海難值遇。』 聞此音歡喜， 即見明凈光， 觀察從何來， 道場樹王所。 我見如來身， 如須彌山王， 一切毛孔中， 放大光明海。 見佛自在力， 心生大歡喜， 即發弘誓願， 愿我如世尊。 夫人覺語王， 眷屬及婇女： 『我夢見佛光， 喜樂充滿身。』 即時與大王， 無量那由他， 眷屬四兵眾， 往詣如來所。 我於二萬歲， 常供養如來， 七寶四天下， 一切悉奉施。 彼佛為我說， 功德普云經， 大愿海莊嚴， 隨聞度眾生。 我發大誓願， 未來作夜天， 諸有放逸者， 悉令遠眾惡。 爾時我初發， 無上菩提心， 生死有為中， 未曾有忘失。 從是后供養， 十億那由他， 生死海受樂， 饒益諸眾生。 初佛功德海， 第二功德燈， 第三寶炎佛， 第四豐慧智， 第五天花藏， 六無礙月音， 第七法月王， 八圓滿智王， 第九寶炎佛， 無上天人尊， 第十日音聲， 我已悉供養。 如是等諸佛， 十億那由他， 猶未得慧眼， 究竟生死海。 次第復有劫， 名曰天妙勝， 世界名寶光， 五百佛興世。 初佛圓滿月， 第二明
【現代漢語翻譯】 現代漢語譯本 在海難中遭遇（困境）。 聽到這個聲音我非常歡喜，立刻看見明亮清凈的光芒， 觀察這光芒從哪裡來，原來是從道場樹王那裡發出的。 我看見如來的身體，如同須彌山王一樣高大， 他的一切毛孔中，都放出廣大的光明。 見到佛的自在神力，我心中生起極大的歡喜， 隨即發下宏大的誓願，愿我將來也能像世尊一樣。 夫人（指國王的妻子）告訴覺語王（指國王），以及他的眷屬和宮女們： 『我夢見佛光，喜悅和快樂充滿了我的身體。』 當時，國王和無量無數的眷屬、四種軍隊， 一同前往如來所在的地方。 我在兩萬年中，常常供養如來， 用七寶和四大部洲的一切財物，全部奉獻給佛。 那位佛為我宣說了《功德普云經》， 講述了以大愿海來莊嚴自身，我隨聽隨度化眾生。 我發下大誓願，未來要成為夜天（指夜叉）， 讓所有放逸的人，都遠離各種惡行。 那時我初次發起了無上的菩提心， 在生死輪迴中，從未曾忘記這個發心。 從那以後，我供養了十億那由他（數量單位）的佛， 在生死輪迴中享受快樂，饒益一切眾生。 第一位佛名為功德海，第二位名為功德燈， 第三位名為寶炎佛，第四位名為豐慧智， 第五位名為天花藏，第六位名為無礙月音， 第七位名為法月王，第八位名為圓滿智王， 第九位名為寶炎佛，是無上的天人尊， 第十位名為日音聲，我都已經供養過他們。 像這樣諸佛，有十億那由他那麼多， 我仍然沒有得到慧眼，究竟脫離生死輪迴。 之後又經歷了一個劫，名為天妙勝， 世界名為寶光，有五百位佛出世。 第一位佛名為圓滿月，第二位名為明
【English Translation】 English version Encountered difficulties in a sea disaster. Hearing this sound, I was delighted, and immediately saw a bright and pure light, Observing where this light came from, it was from the Bodhi tree king in the Bodhimanda. I saw the body of the Tathagata, as tall as Mount Sumeru, From all his pores, emanated vast seas of light. Seeing the Buddha's power of self-mastery, great joy arose in my heart, And I immediately made a great vow, wishing that I could be like the World Honored One in the future. The queen told King Jueyu (King of Awakening Speech), as well as his retinue and palace women: 'I dreamt of the Buddha's light, and joy and happiness filled my body.' At that time, the king, along with countless retinue and four divisions of troops, Went together to where the Tathagata was. For twenty thousand years, I constantly made offerings to the Tathagata, Using the seven treasures and all the wealth of the four continents, I offered everything to the Buddha. That Buddha expounded the 'Merit Cloud Sutra' for me, Speaking of adorning oneself with the great ocean of vows, and I liberated sentient beings as I heard it. I made a great vow, that in the future I would become a Yaksha (Night Deity), To make all those who are lax, stay away from all evil deeds. At that time, I first generated the unsurpassed Bodhi mind, In the cycle of birth and death, I have never forgotten this aspiration. From then on, I made offerings to ten billion nayutas (a unit of number) of Buddhas, Enjoying happiness in the cycle of birth and death, and benefiting all sentient beings. The first Buddha was named Merit Sea, the second was named Merit Lamp, The third was named Jewel Flame Buddha, the fourth was named Abundant Wisdom, The fifth was named Heavenly Flower Treasury, the sixth was named Unobstructed Moon Sound, The seventh was named Dharma Moon King, the eighth was named Perfect Wisdom King, The ninth was named Jewel Flame Buddha, the unsurpassed honored one of gods and humans, The tenth was named Sun Sound, I have already made offerings to all of them. Like these Buddhas, there were ten billion nayutas, I still have not obtained the eye of wisdom, to ultimately escape the cycle of birth and death. After that, another kalpa (eon) passed, named Heavenly Wonderful Victory, The world was named Jewel Light, and five hundred Buddhas appeared in the world. The first Buddha was named Perfect Moon, the second was named Bright
凈日， 第三光幢佛， 四須彌山王， 第五花炎海， 六智慧海幢， 第七然燈佛， 第八天德藏， 第九光明幢， 第十普智王。 如是等諸佛， 我已悉供養， 未離五陰苦， 非樂生樂想， 於法不生疑， 亦不疑正法。 次第復有劫， 名莊嚴梵音， 爾時有世界， 名蓮華燈云， 彼有無量佛， 及諸佛眷屬， 我已悉供養， 聞受持正法。 初佛名寶山， 第二功德海， 法界須彌幢， 第四法須彌， 第五法幢佛， 第六地威神， 第七法力佛， 第八虛空慧， 第九法炎山， 第十照明山。 如是等諸佛， 我已悉供養， 猶未了真實， 究竟盡法海。 次第復有劫， 名曰歡喜德， 爾時有世界， 名曰光功德， 彼劫有八十， 那由他諸佛， 我已悉供養， 禮敬最勝尊。 初乾闥婆王， 二壽命樹王， 三須彌功德， 第四寶眼佛， 五毗盧遮那， 六賢聖莊嚴， 第七法勝王， 第八明凈德， 第九世間王， 十一切法王。 如是等諸佛， 我皆已供養， 猶未得妙智， 深入諸法門。 次第復有劫， 名曰凈不壞， 爾時有世界， 名普光莊嚴，
【現代漢語翻譯】 現代漢語譯本 凈日（佛名）， 第三位是光幢佛（佛名），第四位是四須彌山王（佛名）， 第五位是花炎海（佛名），第六位是智慧海幢（佛名）， 第七位是然燈佛（佛名），第八位是天德藏（佛名）， 第九位是光明幢（佛名），第十位是普智王（佛名）。 像這樣的諸佛，我都已經供養過了， 但仍未脫離五陰（色、受、想、行、識）的痛苦，並非在快樂中產生快樂的想法， 對於佛法不產生疑惑，也不懷疑正法。 接下來又有劫，名為莊嚴梵音， 那時有一個世界，名為蓮華燈云， 那裡有無量的佛，以及諸佛的眷屬， 我都已經供養過了，聽聞並受持正法。 第一位佛名為寶山（佛名），第二位是功德海（佛名）， 第三位是法界須彌幢（佛名），第四位是法須彌（佛名）， 第五位是法幢佛（佛名），第六位是地威神（佛名）， 第七位是法力佛（佛名），第八位是虛空慧（佛名）， 第九位是法炎山（佛名），第十位是照明山（佛名）。 像這樣的諸佛，我都已經供養過了， 但仍然沒有了悟真實，究竟通達法海。 接下來又有劫，名為歡喜德， 那時有一個世界，名為光功德， 那個劫中有八十那由他（數量單位，表示極大的數目）諸佛， 我都已經供養過了，禮敬最殊勝的尊者。 第一位是乾闥婆王（佛名），第二位是壽命樹王（佛名）， 第三位是須彌功德（佛名），第四位是寶眼佛（佛名）， 第五位是毗盧遮那（佛名），第六位是賢聖莊嚴（佛名）， 第七位是法勝王（佛名），第八位是明凈德（佛名）， 第九位是世間王（佛名），第十位是一切法王（佛名）。 像這樣的諸佛，我都已經供養過了， 但仍然沒有得到微妙的智慧，深入諸法之門。 接下來又有劫，名為凈不壞， 那時有一個世界，名為普光莊嚴，
【English Translation】 English version Jing Ri (Buddha's name), The third is Light Banner Buddha (Buddha's name), the fourth is Four Sumeru Mountain King (Buddha's name), The fifth is Flower Flame Sea (Buddha's name), the sixth is Wisdom Sea Banner (Buddha's name), The seventh is Burning Lamp Buddha (Buddha's name), the eighth is Heavenly Virtue Treasury (Buddha's name), The ninth is Light Banner (Buddha's name), the tenth is Universal Wisdom King (Buddha's name). Such Buddhas, I have all made offerings to, But still have not escaped the suffering of the five skandhas (form, feeling, perception, mental formations, consciousness), and do not generate thoughts of pleasure from pleasure, I do not doubt the Dharma, nor do I doubt the Right Dharma. Next, there is a kalpa (eon) named Adorned Brahma Sound, At that time, there was a world named Lotus Lamp Cloud, There were countless Buddhas there, as well as the retinues of the Buddhas, I have all made offerings to them, heard and upheld the Right Dharma. The first Buddha is named Treasure Mountain (Buddha's name), the second is Merit Sea (Buddha's name), The third is Dharma Realm Sumeru Banner (Buddha's name), the fourth is Dharma Sumeru (Buddha's name), The fifth is Dharma Banner Buddha (Buddha's name), the sixth is Earth Majestic Power (Buddha's name), The seventh is Dharma Power Buddha (Buddha's name), the eighth is Empty Space Wisdom (Buddha's name), The ninth is Dharma Flame Mountain (Buddha's name), the tenth is Illuminating Mountain (Buddha's name). Such Buddhas, I have all made offerings to, But still have not understood the truth, and have not completely exhausted the sea of Dharma. Next, there is a kalpa named Joyful Virtue, At that time, there was a world named Light Merit, In that kalpa, there were eighty nayutas (a unit of large number) of Buddhas, I have all made offerings to them, and paid homage to the most supreme ones. The first is Gandharva King (Buddha's name), the second is Life Tree King (Buddha's name), The third is Sumeru Merit (Buddha's name), the fourth is Treasure Eye Buddha (Buddha's name), The fifth is Vairocana (Buddha's name), the sixth is Sage Adornment (Buddha's name), The seventh is Dharma Victory King (Buddha's name), the eighth is Clear Virtue (Buddha's name), The ninth is World King (Buddha's name), the tenth is All Dharma King (Buddha's name). Such Buddhas, I have all made offerings to, But still have not attained subtle wisdom, and have not deeply entered the gates of all dharmas. Next, there is a kalpa named Pure Non-Destruction, At that time, there was a world named Universal Light Adornment,
十佛興世間， 除無量煩惱， 功德已莊嚴， 嚴凈諸眾生， 有千佛興世， 無量德莊嚴， 除滅煩惱垢， 令眾悉清凈。 初佛名無諍， 第二無礙力， 第三法界光， 第四梵髻王， 五波樓那天， 第六眾生歸， 七圓滿忍燈， 八具足法燈， 九光明嚴海， 第十威神王。 如是等諸佛， 我皆已供養， 猶未解真法， 遊行一切剎。 次第復有劫， 名曰香燈剎， 爾時有世界， 名曰清凈起， 一億佛興世， 嚴凈一切劫， 彼佛所說法， 我聞悉受持。 初名法稱王， 二名法身海， 三名勇猛頂， 四功德法王， 第五勝法雲， 六名天首冠， 第七智炎佛， 八名虛空力， 九名普勝起， 十名妙德首。 供養彼佛已， 成就八正道。 次第復有劫， 名明凈金剛， 爾時有世界， 名曰寶幢主， 五百佛興世， 彼諸如來等， 我皆已供養， 求無礙法門。 初名圓滿德， 第二寂然音， 第三功德海， 四曰威神王， 第五法最王， 六名須彌相， 第七名法王， 第八功德王， 第九功德山， 第十光明王。 如是等諸佛， 我已悉供養， 我皆悉
【現代漢語翻譯】 現代漢語譯本 十方佛陀出現於世間，消除無量眾生的煩惱。 他們的功德已經圓滿莊嚴，能夠莊嚴清凈一切眾生。 有千佛出現於世，他們以無量的功德莊嚴自身， 能夠消除眾生的煩惱垢染，使一切眾生都得到清凈。 第一位佛名為無諍（沒有爭論），第二位名為無礙力（沒有障礙的力量）， 第三位名為法界光（法界的光明），第四位名為梵髻王（梵天髮髻之王）， 第五位名為波樓那天（一種天神），第六位名為眾生歸（眾生所歸依）， 第七位名為圓滿忍燈（圓滿忍辱的明燈），第八位名為具足法燈（具足佛法的明燈）， 第九位名為光明嚴海（光明莊嚴的海洋），第十位名為威神王（威德神通之王）。 像這樣等諸佛，我都已經供養過他們， 但我仍然沒有理解真正的佛法，以及一切佛剎（佛的國土）。 接下來又有一個劫，名為香燈剎（香燈的剎土）， 那時有一個世界，名為清凈起（清凈的興起）， 有一億佛出現於世，他們莊嚴清凈一切劫。 他們所說的佛法，我都聽聞並全部接受和奉持。 第一位名為法稱王（佛法稱讚之王），第二位名為法身海（法身如海）， 第三位名為勇猛頂（勇猛精進的頂峰），第四位名為功德法王（功德之法之王）， 第五位名為勝法雲（殊勝佛法的云），第六位名為天首冠（天人之首的冠冕）， 第七位名為智炎佛（智慧火焰之佛），第八位名為虛空力（虛空般的力量）， 第九位名為普勝起（普遍殊勝的興起），第十位名為妙德首（微妙功德之首）。 供養過這些佛之後，我成就了八正道。 接下來又有一個劫，名為明凈金剛（明亮清凈的金剛）， 那時有一個世界，名為寶幢主（寶幢之主）， 有五百佛出現於世，這些如來等， 我都已經供養過他們，爲了求得無礙的法門。 第一位名為圓滿德（圓滿的功德），第二位名為寂然音（寂靜的聲音）， 第三位名為功德海（功德的海洋），第四位名為威神王（威德神通之王）， 第五位名為法最王（佛法最勝之王），第六位名為須彌相（須彌山之相）， 第七位名為法王（佛法之王），第八位名為功德王（功德之王）， 第九位名為功德山（功德之山），第十位名為光明王（光明之王）。 像這樣等諸佛，我都已經全部供養過， 我全部
【English Translation】 English version Ten Buddhas appear in the world, eliminating the immeasurable afflictions of beings. Their merits and virtues are already perfectly adorned, capable of adorning and purifying all sentient beings. There are a thousand Buddhas who appear in the world, they adorn themselves with immeasurable merits and virtues, able to eliminate the defilements of afflictions of sentient beings, enabling all beings to attain purity. The first Buddha is named 'No Strife' (no contention), the second is named 'Unobstructed Power' (power without obstacles), the third is named 'Dharma Realm Light' (light of the Dharma realm), the fourth is named 'Brahma Crest King' (king with the crest of Brahma), the fifth is named 'Parau Natana' (a kind of deity), the sixth is named 'Refuge of Beings' (the refuge of sentient beings), the seventh is named 'Perfect Patience Lamp' (lamp of perfect patience), the eighth is named 'Complete Dharma Lamp' (lamp of complete Dharma), the ninth is named 'Ocean of Luminous Adornment' (ocean of luminous adornment), the tenth is named 'Majestic Power King' (king of majestic power). All these Buddhas, I have already made offerings to them, but I still have not understood the true Dharma, and all Buddha-lands (Buddha's realms). Next, there is another kalpa, named 'Fragrant Lamp Kalpa' (kalpa of fragrant lamps), at that time there is a world, named 'Pure Arising' (pure arising), one hundred million Buddhas appear in the world, they adorn and purify all kalpas. The Dharma they taught, I have heard and completely accepted and upheld. The first is named 'Dharma Praise King' (king praised by the Dharma), the second is named 'Dharma Body Ocean' (Dharma body like an ocean), the third is named 'Valiant Peak' (peak of valiant progress), the fourth is named 'Merit Dharma King' (king of merit and Dharma), the fifth is named 'Victorious Dharma Cloud' (cloud of victorious Dharma), the sixth is named 'Crown of Heavenly Chief' (crown of the chief of heavenly beings), the seventh is named 'Wisdom Flame Buddha' (Buddha of wisdom flame), the eighth is named 'Space Power' (power like space), the ninth is named 'Universal Victory Arising' (universal victorious arising), the tenth is named 'Subtle Virtue Chief' (chief of subtle virtue). After making offerings to these Buddhas, I attained the Eightfold Noble Path. Next, there is another kalpa, named 'Bright Pure Vajra' (bright pure diamond), at that time there is a world, named 'Banner Lord' (lord of the banner), five hundred Buddhas appear in the world, these Tathagatas and others, I have already made offerings to them, in order to seek the unobstructed Dharma gate. The first is named 'Perfect Virtue' (perfect merit), the second is named 'Silent Sound' (silent sound), the third is named 'Merit Ocean' (ocean of merit), the fourth is named 'Majestic Power King' (king of majestic power), the fifth is named 'Dharma Supreme King' (king supreme in Dharma), the sixth is named 'Mount Sumeru Form' (form of Mount Sumeru), the seventh is named 'Dharma King' (king of Dharma), the eighth is named 'Merit King' (king of merit), the ninth is named 'Merit Mountain' (mountain of merit), the tenth is named 'Luminous King' (king of light). All these Buddhas, I have already made offerings to all of them, I have all
嚴凈， 一切最勝道， 猶未得具足， 究竟深法忍。 次第復有劫， 名曰勝稱音， 爾時有世界， 名曰寂靜音， 八十那由他， 諸佛興出世， 我已悉供養， 于彼修正道。 初佛號華聚， 第二海藏佛， 第三功德起， 第四天周羅， 第五摩尼藏， 六號金山王， 第七寶聚佛， 第八寂靜幢， 第九法幢佛， 第十號財首。 如是等諸佛， 我已悉供養。 次第復有劫， 名千首功德， 爾時有世界， 名曰善花燈， 六億那由他， 諸佛興出世， 我已曾供養， 彼一切諸佛。 初佛寂靜幢， 第二智印王， 第三號百燈， 四功德云王， 寂靜光明王， 第六明凈日， 第七法燈王， 八功德首王， 九天功德藏， 十智慧云雷。 如是等諸佛， 我皆已供養， 未得無生忍， 究竟諸法門。 次第復有劫， 名無著光炎， 爾時有世界， 名無量勝光， 有三十六億， 那由他佛出， 如是等諸佛， 我皆已供養。 初號普山王， 第二虛空心， 第三號集智， 第四莊嚴藏， 第五法海音， 第六持音聲， 第七化音聲， 第八化雲海， 九功德音海，
【現代漢語翻譯】 現代漢語譯本 即使嚴凈（指修行清凈），一切最殊勝的道， 仍然沒有完全獲得，究竟深奧的法忍。 接下來又有一個劫（kalpa，時間單位），名為勝稱音（Vishishtanama-ghosha）， 那時有一個世界，名為寂靜音（Shanta-ghosha）， 有八十那由他（nayuta，數量單位）諸佛出現於世， 我已經全部供養，在他們那裡修正道。 第一尊佛號為華聚（Pushpa-samucchaya），第二尊為海藏佛（Samudra-garbha）， 第三尊為功德起（Guna-udbhava），第四尊為天周羅（Deva-chudala）， 第五尊為摩尼藏（Mani-garbha），第六尊號為金山王（Suvarna-parvata-raja）， 第七尊為寶聚佛（Ratna-samucchaya），第八尊為寂靜幢（Shanta-dhvaja）， 第九尊為法幢佛（Dharma-dhvaja），第十尊號為財首（Dhana-shreshtha）。 像這樣等諸佛，我已經全部供養。 接下來又有一個劫，名為千首功德（Sahasra-shirsha-guna）， 那時有一個世界，名為善花燈（Subhadra-pushpa-pradipa）， 有六億那由他諸佛出現於世， 我曾經供養過，他們一切諸佛。 第一尊佛為寂靜幢（Shanta-dhvaja），第二尊為智印王（Jnana-mudra-raja）， 第三尊號為百燈（Shata-pradipa），第四尊為功德云王（Guna-megha-raja）， 第五尊為寂靜光明王（Shanta-prabha-raja），第六尊為明凈日（Vimala-aditya）， 第七尊為法燈王（Dharma-pradipa-raja），第八尊為功德首王（Guna-shreshtha-raja）， 第九尊為天功德藏（Deva-guna-garbha），第十尊為智慧云雷（Jnana-megha-ghosha）。 像這樣等諸佛，我皆已供養， 尚未獲得無生法忍（anutpattika-dharma-kshanti），究竟諸法門。 接下來又有一個劫，名為無著光炎（Asakta-prabha-jvala）， 那時有一個世界，名為無量勝光（Apramana-shubha-prabha）， 有三十六億那由他佛出現， 像這樣等諸佛，我皆已供養。 第一尊號為普山王（Samanta-parvata-raja），第二尊為虛空心（Akasha-hridaya）， 第三尊號為集智（Samagra-jnana），第四尊為莊嚴藏（Vyuha-garbha）， 第五尊為法海音（Dharma-samudra-ghosha），第六尊為持音聲（Dhara-ghosha）， 第七尊為化音聲（Nirmana-ghosha），第八尊為化雲海（Nirmana-megha-samudra）， 第九尊為功德音海（Guna-ghosha-samudra）
【English Translation】 English version Even with pure conduct, the most supreme path, Still not fully attained, the ultimate profound forbearance of Dharma. Then there was another kalpa (aeon), named Vishishtanama-ghosha (Excellent Sound of Name), At that time, there was a world, named Shanta-ghosha (Peaceful Sound), Eighty nayutas (a large number) of Buddhas appeared in the world, I have already made offerings to all of them, and practiced the right path there. The first Buddha was named Pushpa-samucchaya (Flower Gathering), the second was Samudra-garbha (Ocean Womb), The third was Guna-udbhava (Arising of Merit), the fourth was Deva-chudala (Heavenly Crest), The fifth was Mani-garbha (Jewel Womb), the sixth was named Suvarna-parvata-raja (Golden Mountain King), The seventh was Ratna-samucchaya (Jewel Gathering), the eighth was Shanta-dhvaja (Peaceful Banner), The ninth was Dharma-dhvaja (Dharma Banner), the tenth was named Dhana-shreshtha (Chief of Wealth). Such are the Buddhas, I have already made offerings to all of them. Then there was another kalpa, named Sahasra-shirsha-guna (Thousand-Headed Merit), At that time, there was a world, named Subhadra-pushpa-pradipa (Auspicious Flower Lamp), Six hundred million nayutas of Buddhas appeared in the world, I have already made offerings to all of those Buddhas. The first Buddha was Shanta-dhvaja (Peaceful Banner), the second was Jnana-mudra-raja (Wisdom Seal King), The third was named Shata-pradipa (Hundred Lamps), the fourth was Guna-megha-raja (Merit Cloud King), The fifth was Shanta-prabha-raja (Peaceful Light King), the sixth was Vimala-aditya (Pure Sun), The seventh was Dharma-pradipa-raja (Dharma Lamp King), the eighth was Guna-shreshtha-raja (Chief of Merit King), The ninth was Deva-guna-garbha (Heavenly Merit Womb), the tenth was Jnana-megha-ghosha (Wisdom Cloud Thunder). Such are the Buddhas, I have already made offerings to all of them, Yet I have not attained the forbearance of non-arising (anutpattika-dharma-kshanti), the ultimate Dharma gates. Then there was another kalpa, named Asakta-prabha-jvala (Unattached Light Flame), At that time, there was a world, named Apramana-shubha-prabha (Immeasurable Auspicious Light), Thirty-six billion nayutas of Buddhas appeared, Such are the Buddhas, I have already made offerings to all of them. The first was named Samanta-parvata-raja (Universal Mountain King), the second was Akasha-hridaya (Space Heart), The third was named Samagra-jnana (Complete Wisdom), the fourth was Vyuha-garbha (Array Womb), The fifth was Dharma-samudra-ghosha (Dharma Ocean Sound), the sixth was Dhara-ghosha (Holder of Sound), The seventh was Nirmana-ghosha (Transformation Sound), the eighth was Nirmana-megha-samudra (Transformation Cloud Ocean), The ninth was Guna-ghosha-samudra (Merit Sound Ocean)
第十妙音幢， 十一普威德， 第十二法海， 十三集音聲， 十四功德海， 十五燈明首， 十六寶炎首， 十七燈明佛， 十八功德炎， 十九月天佛， 二十功德勝。 彼諸如來等， 我皆得值遇。 彼兩足世尊， 出興於世時， 我為功德天， 供養彼最勝。 時佛為我說， 莊嚴大海愿， 陀羅尼念力， 皆悉能受持。 我得明凈眼， 三昧陀羅尼， 於一一念中， 悉見無數剎， 出生大悲藏， 深入方便云， 心凈如虛空， 皆從夢中生。 始發菩提心， 廣大如虛空， 究竟無邊際， 為度眾生故。 盡未來際劫， 愿求諸佛力， 觀察諸眾生， 常樂我凈倒， 愚癡闇所覆， 煩惱起虛妄， 邪見貪慾等， 無量諸惡業， 一切諸趣中， 具受不善報， 一切諸趣中， 種種業受身， 生老病死患， 無量苦逼迫。 我發無上心， 安樂諸眾生， 令至諸佛所， 成滿如來力， 滿足大愿云， 常見一切佛， 修習于正道， 具足諸功德。 一向廣專求， 無量功德云， 羅摩伽三昧， 充滿諸法界， 廣大波羅蜜， 聲聞十方剎， 一切諸佛所， 聞此羅
【現代漢語翻譯】 現代漢語譯本 第十位是妙音幢（Miao Yin Chuang）， 第十一位是普威德（Pu Wei De），第十二位是法海（Fa Hai）， 第十三位是集音聲（Ji Yin Sheng），第十四位是功德海（Gong De Hai）， 第十五位是燈明首（Deng Ming Shou），第十六位是寶炎首（Bao Yan Shou）， 第十七位是燈明佛（Deng Ming Fo），第十八位是功德炎（Gong De Yan）， 第十九位是月天佛（Yue Tian Fo），第二十位是功德勝（Gong De Sheng）。 我都能遇到這些如來。 當這些兩足世尊（指佛）出現於世時， 我作為功德天（Gong De Tian），供養這些最殊勝的佛。 那時佛為我講述，莊嚴大海般的願望， 陀羅尼（Dharani）的念力，我都能接受並保持。 我獲得了明凈的眼睛，三昧（Samadhi）和陀羅尼， 在每一個念頭中，都能看到無數的佛剎（Buddha-ksetra）， 生出大悲藏（Da Bei Zang），深入方便的雲層， 心像虛空一樣清凈，這一切都從夢中產生。 最初發菩提心（Bodhi-citta），廣大如虛空， 究竟無邊無際，爲了度化眾生。 盡未來際的劫數，愿求諸佛的力量， 觀察所有眾生，常常執著于常、樂、我、凈的顛倒見解， 被愚癡的黑暗所覆蓋，煩惱生起虛妄， 邪見、貪慾等，無量諸惡業， 在一切諸趣（輪迴的各個道）中，承受不善的果報， 在一切諸趣中，因各種業力而受生， 生、老、病、死等患，無量的痛苦逼迫。 我發無上心，安樂所有眾生， 讓他們到達諸佛的境界，成就如來的力量， 滿足大愿的雲層，常見一切佛， 修習于正道，具足各種功德。 一心廣泛專求，無量功德的雲層， 羅摩伽三昧（Rama-gamaka-samadhi），充滿所有法界， 廣修波羅蜜（Paramita），聲聞（Sravaka）遍佈十方佛剎， 在一切諸佛的處所，聽聞此羅（Ra）
【English Translation】 English version The tenth is Miao Yin Chuang (Wonderful Sound Banner), The eleventh is Pu Wei De (Universal Majestic Virtue), the twelfth is Fa Hai (Dharma Ocean), The thirteenth is Ji Yin Sheng (Collected Sound Voice), the fourteenth is Gong De Hai (Merit Ocean), The fifteenth is Deng Ming Shou (Lamp Light Head), the sixteenth is Bao Yan Shou (Jewel Flame Head), The seventeenth is Deng Ming Fo (Lamp Light Buddha), the eighteenth is Gong De Yan (Merit Flame), The nineteenth is Yue Tian Fo (Moon Heaven Buddha), the twentieth is Gong De Sheng (Merit Victory). I am able to meet all these Tathagatas. When these two-legged World Honored Ones (referring to Buddhas) appear in the world, I, as Gong De Tian (Merit Heaven), make offerings to these most supreme Buddhas. At that time, the Buddha spoke to me about the vows as vast as the adorned ocean, The power of Dharani's (mantra) recitation, I am able to receive and uphold them all. I obtained clear and pure eyes, Samadhi (meditative absorption) and Dharani, In every single thought, I can see countless Buddha-ksetras (Buddha-fields), Giving rise to the great compassion treasury (Da Bei Zang), deeply entering the clouds of skillful means, The mind is as pure as the void, all of this arises from dreams. Initially, I generated the Bodhi-citta (mind of enlightenment), as vast as the void, Ultimately boundless, for the sake of liberating all sentient beings. For kalpas (eons) in the future, I vow to seek the power of all Buddhas, Observing all sentient beings, who are often attached to the inverted views of permanence, bliss, self, and purity, Covered by the darkness of ignorance, afflictions arise from delusion, False views, greed, and other countless evil deeds, In all the realms of existence, they receive the retribution of unwholesome actions, In all the realms of existence, they take on bodies due to various karmic forces, Suffering from birth, old age, sickness, death, and countless oppressions of pain. I generate the unsurpassed mind, to bring peace and happiness to all sentient beings, To lead them to the realm of all Buddhas, to accomplish the power of the Tathagata, To fulfill the clouds of great vows, to constantly see all Buddhas, To cultivate the right path, to be complete with all merits. Single-mindedly and extensively seeking, the clouds of immeasurable merits, Rama-gamaka-samadhi (the samadhi of the gait of Rama), filling all the Dharma realms, Extensively cultivating Paramita (perfections), Sravakas (hearers) throughout the ten directions of Buddha-ksetras, In the presence of all Buddhas, hearing this Ra (Ra)
摩伽， 即具普賢行， 入凈深法界， 攝持一切法， 成滿一切地， 三世方便海， 修習無量行， 一心具佛智， 智慧悉通達。」
爾時夜天說此偈已，頭面敬禮一切諸佛，未舉頭頃，見一切如來足下千輻相輪，逆觀如來一切相好，于佛相好中，身心明瞭，不著相好，以廣大心，速疾聞佛五分法身香，究竟一切諸波羅蜜，住菩薩地，盡佛法海，遠離一切三世色聲香味觸法，住普賢菩薩廣行究竟地，圓滿清凈大境界地，於一念頃，普現十方無量佛剎，具十法門，一一法門，具足無量無邊不可思議阿僧祇等諸法界海，盡一切苦際，皆悉深信。「佛子！如是等種種功德，我已久修，信解受持，具普賢行。善男子！爾時智慧轉輪聖王，劫劫相續，常紹王位，受佛種性，生釋種家，不斷如來善寂種性者，豈異人乎？今文殊師利童子是也！」
爾時轉輪聖王夫人賢慧玉女者，今我喜目觀察眾生夜天是！時覺寤我夜天者，今普賢菩薩所變化身是！善男子，我于爾時，夜夢覺已，見佛光明，初發阿耨多羅三藐三菩提心，發是心已，于無量佛剎微塵數劫，不墮惡道，常生天上，下在人中，受諸快樂，值見諸佛，于其中間，經無量劫，乃至報應首功德幢如來、應供、正遍知所，得此普光喜幢法門。得此
【現代漢語翻譯】 現代漢語譯本 摩伽（Maga）， 即是具足普賢菩薩的行愿，進入清凈深邃的法界， 攝持一切諸法，成就圓滿一切菩薩的階位， 在過去、現在、未來三世的方便法門中，修習無量無邊的菩薩行， 一心具足佛的智慧，智慧通達一切。
當時，夜天（Yetian）說完這偈頌后，以頭面頂禮一切諸佛，在還未抬起頭的時候，看見一切如來足下的千輻輪相，逆向觀察如來的一切相好，在佛的相好中，身心明瞭，不執著于相好，以廣大的心，迅速聞到佛的五分法身香，究竟一切諸波羅蜜（paramita），安住于菩薩的階位，窮盡佛法的海洋，遠離一切三世的色、聲、香、味、觸、法，安住于普賢菩薩廣大的行愿究竟之地，圓滿清凈的大境界之地，在一念之間，普遍顯現十方無量佛剎，具足十種法門，每一種法門，都具足無量無邊不可思議阿僧祇等諸法界海，窮盡一切苦的邊際，都深深地信受。 『佛子！像這樣種種的功德，我已經修習很久了，信解受持，具足普賢菩薩的行愿。善男子！當時那位智慧轉輪聖王（Cakravartin），生生世世相續不斷，常常繼承王位，接受佛的種性，出生在釋迦種姓的家族，不斷絕如來善寂的種性，難道是別人嗎？就是現在的文殊師利（Manjusri）童子啊！』
當時那位轉輪聖王的夫人，賢慧玉女，就是現在的我，喜目觀察眾生夜天！當時覺悟我的夜天，就是現在普賢菩薩所變化的身！善男子，我當時，在夜夢醒來后，見到佛的光明，最初發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi），發起這個心后，在無量佛剎微塵數劫中，不墮入惡道，常常生在天上，下生在人間，享受各種快樂，值遇見到諸佛，在這期間，經過無量劫，乃至在報應首功德幢如來、應供、正遍知那裡，得到了這個普光喜幢法門。得到這個
【English Translation】 English version Maga, That is, possessing the practices of Samantabhadra (Universal Worthy), entering the pure and profound Dharma realm, Embracing all dharmas, accomplishing and fulfilling all Bodhisattva stages, In the expedient means of the three times, past, present, and future, cultivating immeasurable practices, With one mind possessing the wisdom of the Buddha, wisdom penetrating all.
At that time, the Night Deva (Yetian), having spoken this verse, bowed down with his head to the ground in reverence to all the Buddhas. Before he had raised his head, he saw the thousand-spoked wheel marks on the feet of all the Tathagatas. He observed the marks and characteristics of all the Tathagatas in reverse order. Within the marks and characteristics of the Buddhas, his body and mind became clear, not attached to the marks and characteristics. With a vast mind, he quickly smelled the fragrance of the fivefold Dharma body of the Buddha, ultimately perfecting all the paramitas, abiding in the Bodhisattva stage, exhausting the ocean of the Buddha's Dharma, being far from all the forms, sounds, smells, tastes, touches, and dharmas of the three times, abiding in the ultimate stage of the vast practices of Samantabhadra Bodhisattva, the realm of complete purity and great state. In a single thought, he universally manifested in the immeasurable Buddha lands of the ten directions, possessing ten Dharma gates. Each Dharma gate possessed immeasurable, boundless, inconceivable asankhyeya (countless) Dharma realms, exhausting the limits of all suffering, and deeply believed. 'Son of the Buddha! Such various merits, I have cultivated for a long time, believed, understood, received, and upheld, possessing the practices of Samantabhadra. Good man! At that time, that wise Cakravartin (Wheel-Turning King), continuously succeeding to the throne in life after life, always inheriting the throne, receiving the Buddha's lineage, born into the Shakya family, not cutting off the Tathagata's peaceful lineage, could he be anyone else? He is the present Manjusri (Gentle Glory) youth!'
At that time, the wife of that Cakravartin, the virtuous and wise jade maiden, is now me, the Night Deva who joyfully observes sentient beings! The Night Deva who awakened me at that time is now the manifested body of Samantabhadra Bodhisattva! Good man, at that time, after waking from a night dream, I saw the light of the Buddha, and first aroused the mind of anuttara-samyak-sambodhi (unexcelled, complete, and perfect enlightenment). After arousing this mind, in immeasurable Buddha lands, for as many kalpas as there are dust particles, I did not fall into evil paths, always being born in the heavens, and descending to the human realm, enjoying all kinds of happiness, encountering and seeing all the Buddhas. During this time, after immeasurable kalpas, until the place of the Tathagata, Arhat, Samyak-sambuddha, named 'Merit Banner of the First Reward', I obtained this Dharma gate of the Universal Light Joy Banner. Having obtained this
法門已，示現種種身，調伏眾生，隨順開發，皆令親近善知識，若天若人，及餘一切，于未來世，聞向佛名，及聞普光喜幢法門毗羅摩伽三昧名號，受持讀誦，解說書寫，亦得超越無量佛剎微塵劫海生死之罪，不墮惡道，常生天上人中，受諸快樂，常見諸佛，聞法受持，終不忘失。
「善男子！我于寶光功德炎佛所，得此普光喜幢速疾法門，得此法門已，一向專求諸善知識，身心諸根，歡喜悅樂，游諸方面，調伏眾生，令入律行。
「善男子！我唯知此普光喜幢法門毗羅摩伽三昧，圓滿清凈勝光境界。諸大菩薩，于唸唸頃，不離善知識，深入方便智慧大海，因善知識出生長養速疾法門，發一切大愿海，於一切劫不離善根，唸唸相續，近善知識，求妙功德，救護眾生，悉具一切普賢菩薩所行之道。」
爾時喜目觀察眾生夜天，為善財童子，顯現菩薩教化一切世間法門境界相好莊嚴身相，眉間白毫相中，放大光明，名普慧炎燈清凈幢無量光明，照一切世界已，入善財頂，充滿其身。爾時善財童子，即得毗羅摩伽圓滿三昧，得此三昧已，於一一身，充滿法界，於一切地水火風微塵、眾寶微塵、香微塵、金剛微塵、摩尼珠微塵、碎末微塵、一切莊嚴微塵，如是等一一微塵海中，悉見佛剎微塵等世界成壞，四
【現代漢語翻譯】 現代漢語譯本：佛陀的教法已經闡明，示現種種化身，調伏眾生，順應他們的根性加以引導開發，都使他們親近善知識。無論是天人，還是其他一切眾生，在未來世，如果聽聞到佛的名號，以及普光喜幢法門（一種佛法修行方法）和毗羅摩伽三昧（一種禪定境界）的名號，能夠受持、讀誦、解說、書寫，也能超越無量佛剎微塵劫那樣長久的生死罪業，不會墮入惡道，常常出生在天上或人間，享受各種快樂，經常見到諸佛，聽聞佛法並受持，最終不會忘失。 善男子！我在寶光功德炎佛（佛名）那裡，得到了這個普光喜幢速疾法門，得到這個法門后，我一直專心尋求各種善知識，身心和各種感官都感到歡喜快樂，遊歷各處，調伏眾生，使他們進入佛法的戒律修行。 善男子！我只知道這個普光喜幢法門和毗羅摩伽三昧，以及它圓滿清凈的殊勝境界。各位大菩薩，在每一個念頭之間，都不離開善知識，深入方便智慧的大海，因為善知識而出生和增長速疾法門，發起一切大愿海，在一切劫中都不離開善根，唸唸相續，親近善知識，尋求微妙的功德，救護眾生，完全具備普賢菩薩所修行的道路。 這時，喜目觀察眾生夜天（菩薩名），爲了善財童子，顯現菩薩教化一切世間的法門境界和莊嚴的相好身相，眉間的白毫相中，放出大光明，名為普慧炎燈清凈幢無量光明，照耀一切世界后，進入善財的頭頂，充滿他的全身。這時，善財童子立刻得到了毗羅摩伽圓滿三昧，得到這個三昧后，在每一個身體中，都充滿了法界，在一切地、水、火、風的微塵、眾寶的微塵、香的微塵、金剛的微塵、摩尼珠的微塵、碎末的微塵、一切莊嚴的微塵中，像這樣每一個微塵海中，都看到佛剎微塵那樣多的世界成住壞空，四
【English Translation】 English version: The Dharma has been expounded, manifesting various forms to subdue sentient beings, guiding and developing them according to their capacities, all to bring them close to good teachers. Whether they are gods, humans, or any other beings, in future lives, if they hear the names of the Buddhas, as well as the names of the 'Universal Light Joy Banner Dharma Gate' (a method of Buddhist practice) and the 'Vimala-gamana Samadhi' (a state of meditative absorption), and if they uphold, recite, explain, and write them, they will also transcend the sins of birth and death for as many kalpas as there are dust particles in countless Buddha lands. They will not fall into evil paths, but will always be born in heavens or among humans, enjoying all kinds of happiness, frequently seeing all the Buddhas, hearing and upholding the Dharma, and ultimately never forgetting it. Good man! At the place of the Buddha 'Jewel Light Merit Flame' (Buddha's name), I obtained this 'Universal Light Joy Banner Swift Dharma Gate'. Having obtained this Dharma Gate, I have always single-mindedly sought various good teachers. My body, mind, and all my senses are filled with joy and happiness. I travel to all places, subduing sentient beings, and leading them into the practice of Buddhist precepts. Good man! I only know this 'Universal Light Joy Banner Dharma Gate' and the 'Vimala-gamana Samadhi', as well as its perfect, pure, and supreme realm. All great Bodhisattvas, in every single thought, do not leave good teachers, deeply entering the ocean of skillful means and wisdom. Because of good teachers, they give birth to and grow the swift Dharma Gate, generate all great vows, and in all kalpas, they do not leave good roots. They continue in every thought, drawing near to good teachers, seeking subtle merits, saving sentient beings, and fully possessing the path practiced by Samantabhadra Bodhisattva. At that time, 'Joyful Eyes Observing Sentient Beings Night Deity' (Bodhisattva's name), for the sake of Sudhana, manifested the realm of the Bodhisattva's teachings for all the worlds, and the majestic and adorned form of the Bodhisattva. From the white hair between his eyebrows, he emitted great light, named 'Universal Wisdom Flame Lamp Pure Banner Immeasurable Light', which illuminated all the worlds and then entered the crown of Sudhana's head, filling his entire body. At that time, Sudhana immediately attained the 'Vimala-gamana Perfect Samadhi'. Having attained this Samadhi, in each and every body, he filled the entire Dharma realm. In every dust particle of earth, water, fire, and wind, in every dust particle of various jewels, in every dust particle of incense, in every dust particle of diamonds, in every dust particle of mani jewels, in every dust particle of fragments, in every dust particle of all adornments, in each of these dust particle oceans, he saw the formation, existence, destruction, and emptiness of worlds as numerous as dust particles in Buddha lands, four
大成敗相，風輪、水輪、金剛輪、地輪，種種莊嚴眾山圍繞無量大海諸天宮殿，諸雜寶樹種種莊嚴諸龍宮殿，夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、人非人等城郭宮殿，地獄餓鬼閻羅王處，死此生彼，皆悉了知諸法因果，一一身中，普現一切法界等身，悉見一切諸佛剎土，隨所應化，度脫眾生業報好醜，以微妙音，普為說法，令此法音從毛孔入，令諸眾生皆得法行，見一一剎，及見一切世界微塵數剎，見無量無邊一切諸佛如來海，深入善根，于諸佛所，住一切法界，于無量佛所，得無量法門，越度生死，遊戲神通，於一一佛所，自念從初發心，修菩薩本行普集善根一切境界果報，於一一佛所，得聞諸佛所轉法輪，受持不忘，守護正法，以本願善根力，悉見三世一切佛海，越生死流。「善男子！諸大菩薩，成就如是無量無邊諸大功德，我當云何能知能說彼功德行？」
爾時喜目觀察眾生夜天，告善財童子言：「我以此普光喜幢法門力故，常見諸佛，間無空缺，以此義故，遍一切處守護佛法，盡虛空界，心不疲厭，云何能為守護一切諸佛正法？以毗盧遮那佛本願力故，及觀世音菩薩摩訶薩威神力故，持白寶蓮華陀羅尼咒，擁護受持讀誦行正法者。」
爾時喜目觀察眾生夜天，承佛神力，即說白寶蓮華陀羅
【現代漢語翻譯】 現代漢語譯本：大成敗相（宇宙的形成和毀滅），風輪（支撐宇宙的風層）、水輪（支撐宇宙的水層）、金剛輪（堅固的物質層）、地輪（地球），種種莊嚴的群山環繞著無量的大海，諸天宮殿，各種珍寶樹木，種種莊嚴的龍宮殿，夜叉（守護神）、乾闥婆（天樂神）、阿修羅（好戰的神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、人非人等居住的城郭宮殿，地獄、餓鬼、閻羅王所在之處，在此處死去又在彼處出生，都完全瞭解諸法因果，在每一個身體中，普遍顯現一切法界（宇宙）等同的身體，都能看見一切諸佛的剎土（佛的國土），隨著所應教化的對象，度脫眾生業報的好壞，用微妙的聲音，普遍地為他們說法，讓這法音從毛孔進入，讓所有眾生都能得到法行（修行），看見每一個剎土，以及看見一切世界微塵數（極多）的剎土，看見無量無邊一切諸佛如來海，深入善根，在諸佛所在之處，安住於一切法界，在無量佛所在之處，得到無量法門，超越生死，遊戲神通，在每一位佛所在之處，自己憶念從最初發心，修行菩薩的根本行，普遍積累善根的一切境界果報，在每一位佛所在之處，都能聽聞諸佛所轉的法輪（佛法），受持不忘，守護正法，以本願善根的力量，都能看見三世一切佛海，超越生死輪迴。「善男子！諸大菩薩，成就如此無量無邊的諸大功德，我應當如何能夠知道和說出他們的功德和修行呢？」 這時，喜目觀察眾生夜天（一位夜神），告訴善財童子說：「我憑藉這普光喜幢法門的力量，常常看見諸佛，沒有間斷，因為這個緣故，在一切地方守護佛法，盡虛空界（整個宇宙），內心不感到疲倦厭煩，如何能夠守護一切諸佛的正法呢？憑藉毗盧遮那佛（佛的法身）的本願力，以及觀世音菩薩摩訶薩（大菩薩）的威神力，持誦白寶蓮華陀羅尼咒（一種咒語），擁護受持讀誦修行正法的人。」 這時，喜目觀察眾生夜天，承蒙佛的神力，隨即說出白寶蓮華陀羅尼咒：
【English Translation】 English version: The great formations and destructions, the wind wheel (the layer of wind supporting the universe), the water wheel (the layer of water supporting the universe), the diamond wheel (the solid material layer), the earth wheel (the Earth), all kinds of majestic mountains surrounding the immeasurable seas, the palaces of the heavens, various jeweled trees, all kinds of majestic dragon palaces, the cities and palaces where Yakshas (guardian deities), Gandharvas (celestial musicians), Asuras (belligerent deities), Garudas (golden-winged bird deities), Kinnaras (celestial musicians), and non-humans reside, the places of hell, hungry ghosts, and King Yama, dying here and being born there, all fully understand the cause and effect of all dharmas, in each body, universally manifesting bodies equal to all dharma realms (the universe), able to see all the Buddha lands, according to what should be taught, liberating beings from the good and bad of their karmic retributions, using subtle sounds, universally speaking the Dharma for them, letting this Dharma sound enter from the pores, letting all beings attain Dharma practice, seeing each land, and seeing the lands as numerous as the dust particles of all worlds, seeing the immeasurable and boundless ocean of all Buddhas Tathagatas, deeply entering into good roots, in the places where the Buddhas are, abiding in all dharma realms, in the places where the immeasurable Buddhas are, obtaining immeasurable Dharma gates, transcending birth and death, playing with supernatural powers, in the place of each Buddha, recalling from the initial aspiration, cultivating the fundamental practices of a Bodhisattva, universally accumulating the karmic retributions of all realms, in the place of each Buddha, being able to hear the Dharma wheel (Buddha's teachings) turned by the Buddhas, receiving and upholding it without forgetting, protecting the true Dharma, with the power of the original vow and good roots, being able to see the ocean of all Buddhas of the three times, transcending the cycle of birth and death. 'Good man! The great Bodhisattvas, having accomplished such immeasurable and boundless great merits, how should I be able to know and speak of their merits and practices?' At this time, the Night Deity Joyful-Eyed Observer of Beings, said to the youth Sudhana: 'By the power of this Dharma gate of the Universal Light Joy Banner, I constantly see all the Buddhas, without any interruption, because of this reason, I protect the Buddha Dharma in all places, throughout the entire space, my mind does not feel tired or weary, how can I protect the true Dharma of all the Buddhas? By the power of the original vow of Buddha Vairocana (the Dharma body of the Buddha), and the majestic power of Bodhisattva Avalokiteshvara Mahasattva (great Bodhisattva), I hold the White Jewel Lotus Dharani Mantra (a type of mantra), protecting those who receive, uphold, read, and practice the true Dharma.' At this time, the Night Deity Joyful-Eyed Observer of Beings, receiving the divine power of the Buddha, then spoke the White Jewel Lotus Dharani Mantra:
尼咒：
「多耋他 摸利翅 波阇羅摸利翅賒摩他移 毗賒摩他移 波臘波檀尼翅郁他婆尼翅莎呵 禪頭(音頭掬反)翅 曼頭翅莎呵 賒俾多缽頭摩 無至翅莎呵 因陀羅波尼翅莎呵 曼檀禰莎呵 逾阇禰莎呵
「若有受持此咒者，不墮地獄、餓鬼、畜生，于現身上，終不橫死，不遭縣官牢獄繫縛，常受一切清凈快樂。若有得此陀羅尼者，當知此人，常得不離值見諸佛，亦不離聞佛說法轉正法輪，又復常得無盡清凈法音聲海辯才印陀羅尼。若有得聞此陀羅尼者，具足一切菩薩凈行，必度生死海，當到彼岸。」
爾時善財童子，聞此陀羅尼已，恭敬頂禮喜目觀察眾生夜天足，繞無數匝，專心思惟正念菩薩圓滿凈幢菩薩法門，思惟分別，觀察正受，念善知識教，深入隨順善知識教。時彼夜天，告善財言：「善男子！此佛眾中有一夜天，名普覆眾生威德，汝詣彼問，云何菩薩學菩薩行，具菩薩行，修菩薩道？」
時善財童子，頭面敬禮，喜目觀察眾生夜天足，辭退而行，詣普覆眾生威德夜天所，求善知識，心無厭足，即得發起宿世善根一切境界。此境界力，普見十方諸佛菩薩諸善知識，威儀庠序，舍離憍慢，深生恭敬，所見菩薩及善知識，唸唸相續，無有異心，皆悉歸依諸善知識。彼諸菩薩，從
【現代漢語翻譯】 現代漢語譯本 尼咒： 『多跌他，摸利翅，波阇羅摸利翅賒摩他移，毗賒摩他移，波臘波檀尼翅郁他婆尼翅莎呵，禪頭翅，曼頭翅莎呵，賒俾多缽頭摩，無至翅莎呵，因陀羅波尼翅莎呵，曼檀禰莎呵，逾阇禰莎呵。 『若有人受持此咒，不會墮入地獄、餓鬼、畜生道，在今生，終不會橫死，不會遭遇官府牢獄的束縛，常能享受一切清凈快樂。若有人得到此陀羅尼（Dharani，總持，能持一切善法，能遮一切惡法），應當知道此人，常能不離值遇諸佛，也不會離開聽聞佛說法，轉正法輪，又能常得無盡清凈法音聲海辯才印陀羅尼。若有人聽聞此陀羅尼，就能具足一切菩薩的清凈行為，必定能度過生死苦海，到達彼岸。』 當時，善財童子，聽聞此陀羅尼后，恭敬地頂禮喜目觀察眾生夜天（Yaksha, 夜叉，守護神），繞了無數圈，專心思考正念菩薩圓滿凈幢菩薩的法門，思考分別，觀察正受，憶念善知識的教誨，深入隨順善知識的教誨。這時，那位夜天告訴善財說：『善男子！這佛的眾會中有一位夜天，名叫普覆眾生威德，你到他那裡去問，菩薩如何學習菩薩的修行，具足菩薩的修行，修菩薩的道？』 當時，善財童子，頭面敬禮，喜目觀察眾生夜天的腳，告辭離去，前往普覆眾生威德夜天所在之處，尋求善知識，心中沒有厭倦，隨即發起宿世的善根和一切境界。憑藉這境界的力量，普遍見到十方諸佛菩薩和諸善知識，威儀莊嚴，舍離驕慢，深深地生起恭敬心，所見到的菩薩和善知識，唸唸相續，沒有異心，都歸依諸善知識。那些菩薩，從
【English Translation】 English version The Yaksha Mantra: 'Tadyatha, molici, bojaramolici shamathayi, vishama thayi, paralabhadani kshiyutha bhavani kshiyesvaha, chantou kshi, mantou kshiyesvaha, shabidha padma, avati kshiyesvaha, indra pani kshiyesvaha, mandani kshiyesvaha, yujani kshiyesvaha. 'If there are those who uphold this mantra, they will not fall into hell, the realm of hungry ghosts, or the animal realm. In this very life, they will never die a violent death, nor will they suffer the bonds of imprisonment by government officials. They will always enjoy pure and unadulterated happiness. If there are those who obtain this Dharani (a mnemonic device, a collection of words or sounds that can be used to hold a concept or idea in the mind), know that these people will always be in the presence of the Buddhas, and will not be separated from hearing the Buddha preach the Dharma and turn the wheel of the Dharma. Moreover, they will always obtain the inexhaustible, pure Dharma sound ocean of eloquence, the seal of the Dharani. If there are those who hear this Dharani, they will be endowed with all the pure practices of a Bodhisattva, and will surely cross the sea of birth and death, and reach the other shore.' At that time, Sudhana, having heard this Dharani, respectfully bowed to the Yaksha (a type of nature spirit, often benevolent) 'Joyful Gaze Observing Beings', circumambulated him countless times, and focused his mind on contemplating the Dharma of the Bodhisattva 'Perfect Pure Banner', contemplating and distinguishing, observing and receiving, remembering the teachings of the virtuous teachers, and deeply following the teachings of the virtuous teachers. At that time, the Yaksha said to Sudhana, 'Good man! In this assembly of Buddhas, there is a Yaksha named 'Universal Covering Power of Beings'. Go to him and ask, how does a Bodhisattva learn the practice of a Bodhisattva, fulfill the practice of a Bodhisattva, and cultivate the path of a Bodhisattva?' At that time, Sudhana bowed his head in reverence, gazed with joy at the feet of the Yaksha 'Joyful Gaze Observing Beings', took his leave, and went to the place where the Yaksha 'Universal Covering Power of Beings' was, seeking virtuous teachers, his heart without weariness, and immediately aroused the good roots and all the realms of his past lives. By the power of this realm, he universally saw the Buddhas, Bodhisattvas, and virtuous teachers of the ten directions, their demeanor dignified, abandoning arrogance, and deeply generating reverence. The Bodhisattvas and virtuous teachers he saw, were continuous in his thoughts, without any other intention, and all took refuge in the virtuous teachers. Those Bodhisattvas, from
初發心，堪為法器，乃至十地，求善知識，如我無異，常為善知識之所覆護，聞善知識所說密語，憶持在心，終不忘失，為成菩提故，修一切善根莊嚴功德，具諸方便，皆由先世親近善知識故。
爾時普覆眾生威德夜天，普放光明，此光明名調伏一切眾生律儀示現莊嚴法門，得此法門故，具足相好，以莊嚴身，以此相好身，示一切眾生，令得歡喜，一一相好，示現一切眾相光明，現光明已，于白毫相，放一切光，以此光明，普照一切，以一切光，以為眷屬，此光名普智炎毗羅摩伽圓滿明凈三昧境界。又此光明，無量無邊無有涯際，普照十方一切世間已，入善財童子頂，充遍其身，于其身內，悉見眾生死此生彼，善惡業報，皆悉現於善財身中。爾時善財童子，即得極妙清凈毗羅摩伽三昧。得此三昧時，無量無邊諸眾生等，發阿耨多羅三藐三菩提心，一切大眾，皆大歡喜，禮佛而退。
佛說羅摩伽經卷下
【現代漢語翻譯】 現代漢語譯本：初發菩提心的人，堪為佛法的器皿，乃至達到十地（菩薩修行十個階段的最高階段），都應尋求善知識（指引修行的人），視善知識如自己一般，常受善知識的庇護，聽聞善知識所說的秘密教誨，銘記在心，永不忘失。爲了成就菩提（覺悟），修習一切善根，莊嚴功德，具備各種方便法門，這些都是由於前世親近善知識的緣故。 當時，普覆眾生威德夜天（一位夜神），普放光明，這光明名為『調伏一切眾生律儀示現莊嚴法門』。得到此法門后，便具足美好的相貌，以此莊嚴自身，並以這美好的相貌，示現給一切眾生，使他們心生歡喜。每一個相好，都示現一切眾相的光明。放出光明后，從白毫相（佛眉間白毛）中，放出一切光明，以此光明，普照一切，以一切光明，作為眷屬。這光明名為『普智炎毗羅摩伽圓滿明凈三昧境界』。而且，這光明無量無邊，沒有邊際，普照十方一切世間后，進入善財童子（《華嚴經》中的求道者）的頭頂，充滿他的全身。在他的身體內，能看到眾生死去又出生，善惡業報，都顯現在善財的身體中。當時，善財童子，即得極妙清凈毗羅摩伽三昧（一種禪定）。得到此三昧時，無量無邊的眾生，都發起了阿耨多羅三藐三菩提心（無上正等正覺之心），一切大眾，都非常歡喜，禮拜佛陀後退下。 《佛說羅摩伽經》卷下
【English Translation】 English version: One who initially generates the Bodhi mind is fit to be a vessel of the Dharma, and even up to the tenth Bhumi (the highest of the ten stages of Bodhisattva practice), should seek a Kalyanamitra (spiritual friend), regarding them as no different from oneself. They should always be protected by the Kalyanamitra, hear the secret teachings spoken by the Kalyanamitra, remember them in their heart, and never forget them. In order to achieve Bodhi (enlightenment), they cultivate all good roots, adorn merits, and possess all skillful means, all of which are due to having been close to Kalyanamitras in previous lives. At that time, the night deity, 'Universal Covering of Sentient Beings' (a night deity), emitted light everywhere. This light was named 'The Dharma Gate of Manifesting Adornment of Disciplining All Sentient Beings'. Having obtained this Dharma Gate, one is endowed with excellent features, using these to adorn oneself, and with these excellent features, one appears before all sentient beings, causing them to rejoice. Each feature manifests the light of all forms. After emitting light, from the white hair between the eyebrows (the Buddha's urna), all light is emitted, and with this light, everything is illuminated. All light is taken as retinue. This light is named 'The Samadhi Realm of Universal Wisdom Flame, Vimalakirti, Perfect Clarity'. Moreover, this light is immeasurable, boundless, and without limit. After illuminating all the worlds in the ten directions, it enters the crown of Sudhana's (a seeker of truth in the Avatamsaka Sutra) head, filling his entire body. Within his body, he sees sentient beings dying and being reborn, and the karmic retributions of good and evil, all appearing within Sudhana's body. At that time, Sudhana immediately attains the supremely wonderful and pure Vimalakirti Samadhi (a state of meditative absorption). When this Samadhi is attained, immeasurable and boundless sentient beings generate the Anuttara-samyak-sambodhi mind (the mind of unsurpassed, right, and complete enlightenment), and all the assembly rejoices greatly, bowing to the Buddha and withdrawing. The Sutra of the Ramagaka, Scroll 2