T10n0300_大方廣佛華嚴經不思議佛境界分
大正藏第 10 冊 No. 0300 大方廣佛華嚴經不思議佛境界分
No. 300 [No. 301]
大方廣佛華嚴經不思議佛境界分一卷
唐于闐三藏提云般若譯
如是我聞：
一時薄伽梵，在摩揭陀國，于菩提樹下，得阿耨多羅三藐三菩提，成等正覺。其菩提樹，根深堅固，善植于地，如栴檀柱。樹身傭長，傍無枝葉，堅實圓滿，名阿濕波他。所有諸鳥，不能飛過。面板細軟，文象如綾，無量枝條，妙飾間錯。其葉表裡，素綠莊嚴，葉脈顯現，如紺青色，枝葉垂下，周匝圓滿。其花開敷，甚可愛樂，光明照曜，香氣芬馥。其根莖等，顯種種色，具足眾德，如妙高山。其下嚴飾，如歡喜園，光明香氣，一瑜繕那量，夜分遠燭，如大火聚。其地四面，普皆平坦。于中有草，柔軟滋茂，光色鮮潔，如孔雀毛，有妙香氣，令心悅豫。無量小樹，周匝圍繞。其菩提樹王，莊嚴勝妙，除波利遮德迦及毗陀羅樹，無以為喻。
佛在樹下，大眾圍繞，端嚴而住，如星中月，處凈虛空。時有十佛剎極微等諸佛，各各從本國土，來至於此，為欲莊嚴鞞盧遮那，為眾會故，示菩薩形。其名曰：觀自在菩薩摩訶薩、曼殊室利菩薩、地藏菩薩、虛空藏菩薩、金剛藏菩薩、無垢稱菩薩
【現代漢語翻譯】 現代漢語譯本： 如是我聞： 一時，薄伽梵（世尊），在摩揭陀國，于菩提樹下，證得阿耨多羅三藐三菩提（無上正等正覺），成就正等正覺。那菩提樹，根深穩固，牢牢地紮在地上，如同旃檀柱一般。樹身挺拔高聳，旁邊沒有枝葉，堅實圓滿，名為阿濕波他（一種樹名）。所有的鳥兒都無法飛越。樹皮細緻柔軟，紋理如同綾羅，無數的枝條，巧妙地裝飾交錯。樹葉的表面和背面，都呈現出素雅的綠色，莊嚴美麗，葉脈清晰可見，如同紺青色一般。枝葉垂落下來，周匝圓滿。花朵盛開，非常可愛，光芒照耀，香氣芬芳。樹的根莖等，顯現出種種顏色，具足各種美德，如同妙高山一般。樹下裝飾得如同歡喜園一般，光明和香氣，瀰漫一瑜繕那（古印度長度單位）的範圍，夜晚遠遠照耀，如同巨大的火堆。地面四面，都非常平坦。其中有草，柔軟茂盛，光澤鮮亮，如同孔雀的羽毛，散發著美妙的香氣，令人心情愉悅。無數的小樹，周匝圍繞。那菩提樹王，莊嚴殊勝美妙，除了波利遮德迦（一種樹名）和毗陀羅樹（一種樹名），沒有其他可以比擬的。 佛陀在樹下，大眾圍繞，端莊而住，如同星辰中的月亮，處於清凈的虛空中。當時，有十佛剎極微塵數（形容極多）的諸佛，各自從自己的國土，來到這裡，爲了莊嚴鞞盧遮那（佛名），爲了大眾集會，示現菩薩的形象。他們的名字是：觀自在菩薩摩訶薩（大菩薩）、曼殊室利菩薩（文殊菩薩）、地藏菩薩、虛空藏菩薩、金剛藏菩薩、無垢稱菩薩。
【English Translation】 English version: Thus have I heard: At one time, the Bhagavan (World Honored One) was in the Magadha country, under the Bodhi tree, attained Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment), and achieved Perfect Enlightenment. That Bodhi tree had deep and firm roots, well-planted in the ground, like a sandalwood pillar. The tree trunk was tall and upright, without branches or leaves on the sides, solid and round, named Ashvattha (a type of tree). All birds could not fly over it. The bark was delicate and soft, with patterns like silk, countless branches, beautifully decorated and intertwined. The surface and back of the leaves were a simple green, solemn and beautiful, the veins clearly visible, like the color of dark blue. The branches and leaves hung down, round and complete. The flowers bloomed, very lovely, with light shining and fragrance filling the air. The roots and stems of the tree displayed various colors, possessing all kinds of virtues, like Mount Sumeru. The area beneath the tree was decorated like a pleasure garden, with light and fragrance extending for one yojana (an ancient Indian unit of distance), shining far away at night, like a huge fire. The ground on all four sides was very flat. There was grass, soft and lush, with bright colors, like peacock feathers, emitting a wonderful fragrance, making people feel joyful. Countless small trees surrounded it. That Bodhi tree king was solemn, supreme, and wonderful, and there was nothing to compare it to except for the Parijataka (a type of tree) and the Vidara tree (a type of tree). The Buddha was under the tree, surrounded by the assembly, dwelling in a dignified manner, like the moon among the stars, in the pure emptiness. At that time, there were Buddhas as numerous as the fine dust of ten Buddha-lands, each coming from their own land, to this place, in order to adorn Vairocana (a Buddha name), and for the sake of the assembly, manifesting as Bodhisattvas. Their names were: Avalokiteśvara Bodhisattva Mahasattva (Great Bodhisattva), Manjushri Bodhisattva, Ksitigarbha Bodhisattva, Akasagarbha Bodhisattva, Vajragarbha Bodhisattva, and Vimalakirti Bodhisattva.
、善成(二本威)德菩薩、能棄諸蓋菩薩、寶手菩薩、大慧菩薩、普賢菩薩摩訶薩等，而為上首，如是等眾，皆來集會。復有無量千俱胝諸菩薩眾，示聲聞形，亦皆來集。所謂：舍利弗多羅、蘇補底沒特伽良演那、羅怙羅、憍陳那、摩訶迦葉波、鄔波離、阿泥律陀、纈麗縛多、阿難陀、提婆達多、跋難陀，而為上首。一切皆是久習所行六波羅蜜，能近菩提，為欲利益諸眾生故，於此雜染佛土，示聲聞形。復有無量千苾芻尼，摩訶缽剌阇缽底喬答彌，為上首，為欲調伏下劣有情故，雖現女身，具丈夫業。復有釋梵護世、天、龍、藥叉、健達婆、阿素羅、揭路荼、緊捺洛、莫呼洛伽、人非人等，一切非凡，皆是菩薩，悉來集會。何以故？以彼諸佛有秘密法威德神通三摩地神變。云何菩薩，能得了知？乃至諸佛，威德神通，有無邊力，一切法空，諸力得轉。有情云何能得了知？如人夢中，見種種事，若覺悟已，即無所見，如夢中想，如是，如是！夢愚癡故，法體想起。諸佛覺悟，無有所見，以諸甚深無障礙品，利益有情，微細解脫，得成就故。
而彼菩提樹下，薄伽梵端身而住，入三摩地，名不思議佛之境界。此三摩地，極勝廣大。由此三摩地故，諸佛世尊，恒常入定，說時、食時、行時，乃至般涅槃時，如是嚴飾。
【現代漢語翻譯】 現代漢語譯本：善成（二本威）德菩薩、能棄諸蓋菩薩、寶手菩薩、大慧菩薩、普賢菩薩摩訶薩等，作為上首，像這樣的菩薩眾都來了。又有無數千俱胝的菩薩眾，示現聲聞的形象，也都聚集而來。他們是：舍利弗（智慧第一）、蘇補底（解空第一）、沒特伽良演那（神通第一）、羅怙羅（密行第一）、憍陳那（解空第一）、摩訶迦葉波（頭陀第一）、鄔波離（持戒第一）、阿泥律陀（天眼第一）、纈麗縛多（持戒第一）、阿難陀（多聞第一）、提婆達多（負面人物）、跋難陀（佛陀弟子），作為上首。他們都長期修習六波羅蜜，能夠接近菩提，爲了利益眾生，在這個雜染的佛土，示現聲聞的形象。又有無數千的比丘尼，以摩訶缽剌阇缽底喬答彌（佛陀姨母）為首，爲了調伏下劣的有情，雖然示現女身，卻具有丈夫的功業。又有釋梵護世、天、龍、藥叉（夜叉）、健達婆（香神）、阿素羅（非天）、揭路荼（金翅鳥）、緊捺洛（歌神）、莫呼洛伽（大蟒神）、人非人等，一切非凡的眾生，都是菩薩，都來了。為什麼呢？因為那些佛有秘密的法、威德、神通、三摩地（禪定）、神變。菩薩如何能夠了解呢？乃至諸佛的威德神通，有無邊的力量，一切法空，諸力得以運轉。有情眾生如何能夠了解呢？就像人在夢中，見到種種事情，如果醒來，就什麼也看不見，就像夢中的想法一樣，就是這樣！因為夢中的愚癡，法體才會生起。諸佛覺悟，就什麼也看不見，用那些甚深無障礙的品德，利益有情，微細的解脫，得以成就。 在那菩提樹下，薄伽梵（佛陀）端身而住，進入三摩地，名為不可思議佛的境界。這個三摩地，極其殊勝廣大。因為這個三摩地，諸佛世尊，恒常入定，無論說法時、吃飯時、行走時，乃至般涅槃時，都是這樣莊嚴。
【English Translation】 English version: Bodhisattvas such as 'Good Accomplishment' (Shan Cheng) (Erbenshi) Virtue Bodhisattva, 'Able to Abandon All Coverings' Bodhisattva, 'Treasure Hand' Bodhisattva, 'Great Wisdom' Bodhisattva, 'Universal Worthy' Bodhisattva Mahasattva, and others, were the leaders, and such a multitude all came. There were also countless thousands of kotis of Bodhisattva multitudes, manifesting the form of Sravakas, who also all gathered. These were: Sariputra (foremost in wisdom), Subhuti (foremost in understanding emptiness), Maudgalyayana (foremost in supernatural powers), Rahula (foremost in secret practice), Kaundinya (foremost in understanding emptiness), Mahakasyapa (foremost in ascetic practices), Upali (foremost in upholding precepts), Aniruddha (foremost in divine eye), Revata (foremost in upholding precepts), Ananda (foremost in hearing), Devadatta (a negative figure), and Nanda, who were the leaders. All of them had long practiced the Six Paramitas, were able to approach Bodhi, and for the sake of benefiting all sentient beings, in this defiled Buddha-land, manifested the form of Sravakas. There were also countless thousands of Bhikshunis, with Mahaprajapati Gautami (Buddha's aunt) as their leader, for the sake of taming inferior sentient beings, although manifesting as women, they possessed the deeds of a great man. There were also Sakra, Brahma, the world protectors, Devas, Nagas, Yakshas (night demons), Gandharvas (celestial musicians), Asuras (demons), Garudas (golden-winged birds), Kinnaras (celestial musicians), Mahoragas (great serpents), humans, non-humans, and all non-ordinary beings, all of whom were Bodhisattvas, and all came. Why is this so? Because those Buddhas have secret Dharma, majestic virtue, supernatural powers, Samadhi (meditative absorption), and divine transformations. How can Bodhisattvas understand this? Even the majestic virtue and supernatural powers of the Buddhas have boundless power, all dharmas are empty, and all powers are able to function. How can sentient beings understand this? It is like a person in a dream, seeing all sorts of things, but when they awaken, they see nothing, just like the thoughts in a dream, it is like that! Because of the foolishness in the dream, the nature of dharmas arises. When the Buddhas awaken, they see nothing, and with those profound and unobstructed qualities, they benefit sentient beings, and subtle liberation is achieved. Under that Bodhi tree, the Bhagavan (Buddha) stood upright, entered Samadhi, which is called the inconceivable realm of the Buddha. This Samadhi is extremely supreme and vast. Because of this Samadhi, the Buddhas, the World Honored Ones, are constantly in meditation, whether speaking, eating, walking, or even at the time of Parinirvana, they are adorned in this way.
佛薄伽梵，如妙高山王，如波利遮德迦樹下安如意珠。而彼清凈三十二丈夫相中，一切佛剎諸薄伽梵，如凈圓鏡，普皆示現。一一隨好中，菩薩本所行行，皆悉顯現。從初光照王因緣，乃至究竟定光如來，一一苦行事，所謂：能捨頭目手足身份、妻妾男女、奴婢僮僕、作使大位宮殿等。
爾時，德藏菩薩摩訶薩，諸所修行未成正覺，請問普賢菩薩言：「佛子！如來所住三摩地，為是何等三摩地耶？佛子！云何自然十方佛剎中，度脫有情，佛事示現？佛子！此三摩地以何為名？尊者！此三摩地云何證得？」
是時普賢菩薩告言：「善男子！諦聽！我今為汝宣說斯事。」
於是諸菩薩起尊重心，瞻仰尊顏，正念安住，同聲說言：「善哉，善哉！德藏！如汝所問，甚為微妙，然彼尊者能知一切。」爾時，大地六種震動，所謂：動、遍動、等遍動，搖、遍搖、等遍搖，吼、遍吼、等遍吼，擊、遍擊、等遍擊，旋、遍旋、等遍旋，開合上下、遍開合上下、等遍開合上下，東涌西沒，乃至中邊，亦復如是。當此之時，一切眾生，所有苦惱，暫得休息，雨妙天華。
爾時，普賢菩薩告德藏菩薩言：「佛子！此三摩地是諸佛菩提。佛子！此三摩地名不思議佛之境界。諸佛世尊常住於此，從然燈佛得授記已，即
【現代漢語翻譯】 現代漢語譯本：佛陀薄伽梵（Bhagavan，世尊），如同妙高山王（Sumeru，須彌山），又如波利遮德迦樹（Pārijātaka，一種天樹）下安放的如意寶珠。在他清凈的三十二大丈夫相中，一切佛剎（Buddhakṣetra，佛的國土）的諸位薄伽梵，如同清凈的圓鏡一般，普遍地顯現出來。在每一處隨好（anuvyañjana，佛的次要特徵）中，菩薩（Bodhisattva，追求覺悟的修行者）過去所修行的種種行為，都完全顯現出來。從最初的光照王（Dīpaṃkara，燃燈佛）的因緣，乃至最終的定光如來（Dīpaṃkara，燃燈佛），每一件苦行之事，例如：能夠捨棄頭、目、手、足、身體、妻妾、男女、奴婢、僕人、使者、高位宮殿等等。 當時，德藏菩薩摩訶薩（Guṇasaṃcaya Bodhisattva Mahāsattva，具足功德的菩薩）在修行尚未成就正覺（anuttarā-samyak-saṃbodhi，無上正等正覺）時，請問普賢菩薩（Samantabhadra Bodhisattva，普賢菩薩）說：『佛子！如來（Tathāgata，佛的稱號）所安住的三摩地（samādhi，禪定），是何種三摩地呢？佛子！如何自然地在十方佛剎中，度脫有情（sattva，眾生），示現佛事呢？佛子！此三摩地以什麼為名？尊者！此三摩地如何證得？』 這時，普賢菩薩告訴他說：『善男子！仔細聽！我現在為你宣說此事。』 於是，諸位菩薩生起恭敬之心，瞻仰尊顏，正念安住，同聲說道：『善哉，善哉！德藏！你所問的問題，非常微妙，然而那位尊者能夠知曉一切。』當時，大地發生六種震動，即：動、遍動、等遍動，搖、遍搖、等遍搖，吼、遍吼、等遍吼，擊、遍擊、等遍擊，旋、遍旋、等遍旋，開合上下、遍開合上下、等遍開合上下，東涌西沒，乃至中邊，也是如此。在這個時候，一切眾生所有的苦惱，暫時得到休息，天空中降下美妙的天花。 這時，普賢菩薩告訴德藏菩薩說：『佛子！此三摩地是諸佛的菩提（bodhi，覺悟）。佛子！此三摩地名為不可思議佛之境界。諸佛世尊（Bhagavān，世尊）常住於此，從燃燈佛得到授記（vyākaraṇa，預言成佛）之後，就』
【English Translation】 English version: The Buddha Bhagavan (the Blessed One), like the king of Mount Sumeru (the great cosmic mountain), and like a wish-fulfilling jewel placed under the Pārijātaka tree (a celestial tree). In his pure thirty-two marks of a great man, all the Bhagavan in all Buddha-lands (Buddhakṣetra, Buddha's field) are universally manifested, like a pure, round mirror. In each of the minor marks (anuvyañjana, secondary marks), all the practices that the Bodhisattva (a being seeking enlightenment) has performed in the past are fully revealed. From the initial cause of King Light (Dīpaṃkara, the Dipamkara Buddha), up to the ultimate Dīpaṃkara Tathāgata (the Dipamkara Buddha), each act of ascetic practice, such as: being able to give up head, eyes, hands, feet, body, wives, men and women, slaves, servants, messengers, high positions, palaces, and so on. At that time, the Bodhisattva Mahasattva Guṇasaṃcaya (the Bodhisattva who accumulates merits), while still practicing and not yet having attained perfect enlightenment (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment), asked the Bodhisattva Samantabhadra (the Bodhisattva of Universal Virtue), saying: 'Son of Buddha! What kind of samadhi (meditative absorption) is the samadhi in which the Tathāgata (the Thus-Gone One, an epithet of the Buddha) dwells? Son of Buddha! How is it that, naturally, in the Buddha-lands of the ten directions, sentient beings (sattva, beings) are liberated and the deeds of the Buddha are manifested? Son of Buddha! What is this samadhi called? Venerable One! How is this samadhi attained?' At that time, the Bodhisattva Samantabhadra said: 'Good man! Listen carefully! I will now explain this matter to you.' Then, all the Bodhisattvas arose with respect, gazed upon the venerable face, settled in right mindfulness, and said in unison: 'Excellent, excellent! Guṇasaṃcaya! Your question is very profound, yet that venerable one is able to know all.' At that time, the earth shook in six ways, namely: shaking, universal shaking, equal universal shaking; rocking, universal rocking, equal universal rocking; roaring, universal roaring, equal universal roaring; striking, universal striking, equal universal striking; revolving, universal revolving, equal universal revolving; opening and closing up and down, universal opening and closing up and down, equal universal opening and closing up and down; rising in the east and sinking in the west, and so on, even to the middle and the edges. At this time, all the sufferings of all sentient beings were temporarily relieved, and wonderful celestial flowers rained down. At that time, the Bodhisattva Samantabhadra said to the Bodhisattva Guṇasaṃcaya: 'Son of Buddha! This samadhi is the bodhi (enlightenment) of all Buddhas. Son of Buddha! This samadhi is called the inconceivable realm of the Buddha. The Bhagavan (the Blessed One) Buddhas always dwell in this, and from the time they received the prediction (vyākaraṇa, prophecy of Buddhahood) from the Dīpaṃkara Buddha, they'
於是時入三摩地。從是以來，無功用住，於一毛端處，有無量佛剎，乃至一切佛剎所有極微等諸佛剎土，普皆示現。或現生於睹史多天，從彼沒已，下生入胎，住胎出胎，能行七步，而自唱言：『我應永離生、老、病、死，所作已辦。』或現處宮，或現出家，修行苦行，成等正覺，降伏眾魔，轉於法輪。或現住世，壽無量劫，度脫眾生所有苦惱，乃至示現入般涅槃。於一念中，普能示現諸佛剎土。如上事業，於一念中攝一切劫，無增無減，皆無功用。乃至一切有情界未得解脫，一一剎那中，於一切處作諸佛事。是諸佛剎中，毛端際處，示現無量諸佛剎土。如是彼佛，無邊威儀，然此威儀，周遍虛空，無有毛端處而無諸佛剎，亦無毛端處，而不于中，唸唸示現阿耨多羅三藐三菩提。一切諸佛，生現正覺，乃至般涅槃，于極微中，亦皆普現一切佛剎極微等諸佛剎土，復過是數無量無邊。彼彼薄伽梵，示現睹史多天宮佛行行，示現度脫無量眾生，佛土不小，極微不大。何以故？以一切法不堅牢，如幻、如陽炎。乃至究竟盡虛空界，如是無量佛事業起，剎那剎那，于有情所常作利益，無暫休息。譬如即此大菩薩集會十佛剎土極微等數量，于摩揭陀國十二緰繕那地分中，安住展轉不相礙。如是，如是！于極微中，容受無量阿僧企
【現代漢語翻譯】 現代漢語譯本 於是，他進入三摩地（Samadhi，禪定）。從那時起，他無須刻意作為就能安住于禪定之中。在一根毫毛的尖端，他能顯現無量佛剎（Buddha-ksetra，佛的國土），乃至一切佛剎的所有極微（paramanu，極小的微粒）等佛剎國土，都能普遍示現。有時，他示現生於睹史多天（Tusita，欲界天之一），從那裡逝世后，下生入胎，住胎，出胎，能行走七步，並自言道：『我應永遠脫離生、老、病、死，所應做的事已經完成。』有時，他示現居住宮殿，有時，他示現出家，修行苦行，成就無上正等正覺（Anuttara-samyak-sambodhi，最高的覺悟），降伏眾魔，轉動法輪（Dharmacakra，佛法的教義）。有時，他示現住世，壽命無量劫（kalpa，極長的時間單位），度脫眾生的一切苦惱，乃至示現進入般涅槃（Parinirvana，佛的最終寂滅）。在一念之間，他能普遍示現諸佛剎土。如上所述的事業，在一念之間涵蓋一切劫，無增無減，皆無須刻意作為。乃至一切有情界（sattva-dhatu，眾生界）未得解脫，他都在每一個剎那中，於一切處做諸佛的事業。在這些佛剎中，毫毛的尖端處，示現無量諸佛剎土。像這樣，那些佛具有無邊的威儀，而這種威儀，周遍虛空，沒有一根毫毛的尖端處沒有諸佛剎，也沒有一根毫毛的尖端處，不在其中唸唸示現阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。一切諸佛，從出生、示現正覺，乃至般涅槃，在極微之中，也都能普遍示現一切佛剎的極微等諸佛剎土，甚至超過這個數量，無量無邊。那些薄伽梵（Bhagavan，佛的尊稱），示現睹史多天宮的佛行，示現度脫無量眾生，佛土不小，極微不大。為什麼呢？因為一切法都不堅固，如幻象、如陽焰。乃至究竟盡虛空界，像這樣無量佛的事業生起，剎那剎那，對於有情眾生常作利益，沒有片刻休息。譬如，這位大菩薩，以十佛剎土極微的數量，在摩揭陀國（Magadha，古印度國名）十二緰繕那（yojana，古印度長度單位）的土地上，安住而展轉不相妨礙。像這樣，像這樣！在極微之中，容納無量阿僧祇（asamkhya，極大的數字）的佛剎。
【English Translation】 English version Then he entered Samadhi (meditative absorption). From that time on, he abided without effort, and at the tip of a single hair, he manifested immeasurable Buddha-ksetras (Buddha-fields), even all Buddha-ksetras with their paramanus (extremely small particles), and all Buddha-lands were universally displayed. Sometimes, he manifested birth in Tusita Heaven (a heaven in the desire realm), and after passing away from there, he descended to enter a womb, stayed in the womb, emerged from the womb, was able to walk seven steps, and proclaimed: 『I should forever be free from birth, old age, sickness, and death; what needed to be done has been done.』 Sometimes, he manifested residing in a palace; sometimes, he manifested leaving home, practicing asceticism, attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment), subduing the demons, and turning the Dharmacakra (the wheel of Dharma). Sometimes, he manifested abiding in the world, with a lifespan of immeasurable kalpas (eons), liberating all sentient beings from their sufferings, and even manifesting entering Parinirvana (final nirvana). In a single moment, he could universally manifest all Buddha-ksetras. Such activities, as described above, encompass all kalpas in a single moment, without increase or decrease, all without effort. Until all sentient beings (sattva-dhatu) are liberated, in every moment, he performs the deeds of the Buddhas in all places. In these Buddha-ksetras, at the tip of a hair, immeasurable Buddha-ksetras are manifested. Thus, those Buddhas possess boundless majesty, and this majesty pervades all of space; there is no tip of a hair where there are no Buddha-ksetras, nor is there a tip of a hair where Anuttara-samyak-sambodhi is not manifested in every moment. All Buddhas, from birth, manifesting enlightenment, to Parinirvana, in a paramanu, can also universally manifest all Buddha-ksetras with their paramanus, and even beyond that number, immeasurably and boundlessly. Those Bhagavans (Blessed Ones), manifest the Buddha's conduct in Tusita Heaven, manifest liberating immeasurable sentient beings; the Buddha-land is not small, and the paramanu is not large. Why is this so? Because all dharmas are not solid, like illusions, like mirages. Even to the ultimate end of the space realm, such immeasurable activities of the Buddhas arise, moment by moment, constantly benefiting sentient beings, without a moment's rest. For example, this great Bodhisattva, with the number of paramanus equal to ten Buddha-ksetras, abides in the twelve yojanas (ancient Indian unit of distance) of the land of Magadha (an ancient Indian kingdom), without obstructing each other. Thus, thus! In a paramanu, immeasurable asamkhyas (incalculable numbers) of Buddha-ksetras are contained.
耶諸佛剎土，有餘佛剎，各各相向，或有相背，或有在傍，或有相納，如是展轉，不相障礙。如人夢中，於一處所見種種事，雖見非真實故，不能為礙。如是，如是！此諸佛剎，皆唯心量之所變現。或有世界，見劫火燒，或燒已盡，或見風起，或有清凈，或有雜染，或現無佛諸剎土中，眾生之類，隨其自業，各見不同。如是，如是！無量變異。譬如餓鬼飢渴所逼，于殑伽河邊，或有見水，或有見灰，或見膿血，或見便利不凈充滿。如是，如是！有情于自佛剎土中，或見雜染，或見清凈，或見有佛，或見涅槃，或見大眾會中說法，或有聽聞第一義法，或聞廣說檀波羅蜜，或見遊行，或有見住，或有見坐，或見食時，或見二丈夫量，或見七丈夫量，或見一瑜繕那量，或見百瑜繕那量，或見千瑜繕那量，或見光明照曜，如日初出，或見如滿月，圓朗空中，隨其業行，種種見異。或見久遠，入般涅槃，或有不聞諸佛名字。譬如餓鬼于河水邊，有見猛火，或見異事，或見如是。如此大菩薩集會，各各于自佛剎土中，佛薄伽梵作菩薩形，或見有一佛剎土中，劫波火燒，或燒已盡，或見於此佛剎土中，眾生界滿，佛現饒益，有薄伽梵，取諸佛剎入一佛土中，令相似示現，如患翳者翳因緣故，不了眾色。如是，如是！識因緣故，不了眾
【現代漢語翻譯】 現代漢語譯本 諸佛的剎土（buddhakṣetra，佛所教化的世界），有的佛剎土彼此相對，有的背向，有的在旁邊，有的互相容納，這樣輾轉相連，互不障礙。就像人在夢中，在一個地方看到種種事物，雖然所見並非真實，但不能構成障礙。正是這樣！這些佛剎土，都是唯心所變現的。有的世界，看到劫火（kalpāgni，世界末日之火）燃燒，有的看到燒盡，有的看到風起，有的清凈，有的雜染，有的在沒有佛的剎土中，眾生根據各自的業力，所見各不相同。正是這樣！有無量的變異。譬如餓鬼被飢渴所逼，在恒河（Gaṅgā）邊，有的看到水，有的看到灰，有的看到膿血，有的看到糞便不凈充滿。正是這樣！有情在自己的佛剎土中，有的看到雜染，有的看到清凈，有的看到有佛，有的看到涅槃（nirvāṇa，寂滅），有的看到大眾集會說法，有的聽到第一義法（paramārtha-satya，最高真理），有的聽到廣說檀波羅蜜（dāna-pāramitā，佈施波羅蜜），有的看到，有的看到住，有的看到坐，有的看到吃飯時，有的看到二丈夫量，有的看到七丈夫量，有的看到一瑜繕那（yojana，古印度長度單位）量，有的看到百瑜繕那量，有的看到千瑜繕那量，有的看到光明照耀，像初升的太陽，有的看到像滿月，圓滿明亮在空中，隨著各自的業行，所見種種不同。有的看到久遠，入般涅槃（parinirvāṇa，完全的寂滅），有的沒有聽聞諸佛的名字。譬如餓鬼在河水邊，有的看到猛火，有的看到異事，有的看到這樣。如此大菩薩，各自在自己的佛剎土中，佛薄伽梵（Bhagavān，世尊）示現菩薩形，有的看到一個佛剎土中，劫波火燃燒，有的看到燒盡，有的看到在這個佛剎土中，眾生界充滿，佛現身饒益，有薄伽梵，把諸佛剎土納入一個佛土中，令其相似顯現，就像患有眼翳的人，因為眼翳的緣故，不能明瞭各種顏色。正是這樣！因為識（vijñāna，意識）的緣故，不能明瞭眾
【English Translation】 English version The Buddha-fields (buddhakṣetra), some Buddha-fields face each other, some turn their backs, some are beside, some are mutually contained, thus they extend and connect, without obstructing each other. Just like in a dream, a person sees various things in one place, although what is seen is not real, it cannot be an obstacle. Just so! These Buddha-fields are all transformations of the mind. Some worlds see the fire of the kalpa (kalpāgni, fire of the world's end) burning, some see it burned out, some see the wind rising, some are pure, some are defiled, some in the Buddha-fields without Buddhas, beings, according to their own karma, see differently. Just so! There are countless variations. For example, a hungry ghost, tormented by hunger and thirst, at the bank of the Ganges (Gaṅgā) River, some see water, some see ashes, some see pus and blood, some see excrement and filth filling it. Just so! Sentient beings in their own Buddha-fields, some see defilement, some see purity, some see Buddhas, some see nirvana (nirvāṇa, extinction), some see the assembly of the masses preaching the Dharma, some hear the ultimate truth (paramārtha-satya, highest truth), some hear the extensive explanation of the dāna-pāramitā (perfection of giving), some see , some see dwelling, some see sitting, some see eating, some see the measure of two men, some see the measure of seven men, some see the measure of one yojana (yojana, ancient Indian unit of length), some see the measure of a hundred yojanas, some see the measure of a thousand yojanas, some see the light shining, like the rising sun, some see it like a full moon, round and bright in the sky, according to their respective karmic actions, they see various differences. Some see the long past, entering parinirvana (parinirvāṇa, complete extinction), some have not heard the names of the Buddhas. For example, a hungry ghost at the riverbank, some see fierce fire, some see strange things, some see like this. Such great Bodhisattvas , each in their own Buddha-fields, the Buddha Bhagavan (Bhagavān, the Blessed One) manifests in the form of a Bodhisattva, some see in one Buddha-field, the fire of the kalpa burning, some see it burned out, some see in this Buddha-field, the realm of beings is full, the Buddha appears to benefit, there is a Bhagavan, who takes all the Buddha-fields into one Buddha-field, making them appear similar, just like a person with cataracts, because of the cataracts, cannot clearly see various colors. Just so! Because of consciousness (vijñāna, consciousness), they cannot clearly see the masses
相。」
於是普賢菩薩告德藏言：「佛子！我今為汝，略說此三摩地法。一剎那中，於一切處，乃至盡虛空及眾生界，一毛端份量中無量無邊佛剎，於一極微中法界極微等諸佛剎土，一一佛剎土甚多威儀路。如一剎那中為利眾生故，有十佛剎土極微等數量，如是念念中，有一切處，乃至一切眾生，未得阿耨多羅三藐三菩提，此饒益事，常不斷絕。如是威儀，第二、第三、第四、第五，乃至十方所有諸佛，無量無邊，威德勢力，亦復如是。」
爾時，德藏菩薩聞說是已，於此三摩地藏，明瞭通達，入不思議諸佛境界，覺悟一切諸佛世尊神通威力，即於是處，以諸威力，善巧調伏無量眾生。有百殑伽沙諸菩薩眾，於三摩地法，種種覺悟，或有證忍位，或有證諸地；其中觀自在等菩薩摩訶薩，譬如瓶水已滿，置於雨中，終更不容一渧之水。如是，如是！住第十地諸菩薩眾，所行妙行，皆已圓滿，多時於此三摩地中，示現佛事，於一剎那能納無量劫，於一極微能納無量土，即於一念遍諸佛剎，任運度脫無量眾生。
時薄伽梵住三摩地，放眉間白毫相光，名能發起，其光照曜，有功用行。諸菩薩眾於十地中，亦未覺悟，由光觸故，能見一切諸佛國土。所有住極微毛端份量處無量佛剎，即於是時，周遍虛空，無
【現代漢語翻譯】 現代漢語譯本： 『相。』
於是普賢菩薩告訴德藏菩薩說：『佛子！我現在為你簡略地說一下這三摩地法。在一剎那間，在一切地方，乃至遍及虛空和眾生界，在一毛端那樣微小的空間里，有無量無邊的佛剎；在一個極微小的空間里，有像法界極微那樣多的佛剎土。每一個佛剎土都有非常多的威儀道路。就像在一剎那間，爲了利益眾生，有十個佛剎土那樣多的極微數量。像這樣，唸唸之中，在一切地方，乃至一切眾生，沒有得到阿耨多羅三藐三菩提（無上正等正覺）之前，這種饒益眾生的事情，常常不會斷絕。像這樣的威儀，第二、第三、第四、第五，乃至十方所有諸佛，無量無邊，威德勢力，也是如此。』
當時，德藏菩薩聽了這些話后，對於這個三摩地藏，明瞭通達，進入了不可思議的諸佛境界，覺悟了一切諸佛世尊的神通威力。就在那個地方，用各種威力，巧妙地調伏了無量眾生。有百千恒河沙那樣多的菩薩眾，對於三摩地法，有了各種覺悟，有的證得了忍位，有的證得了諸地。其中像觀自在（Avalokiteśvara）等菩薩摩訶薩，就像瓶子里的水已經滿了，放在雨中，再也容不下一滴水。像這樣，像這樣！住在第十地的菩薩眾，所修行的妙行，都已經圓滿。他們長時間在這個三摩地中，示現佛事，在一剎那間能夠容納無量劫，在一個極微小的空間里能夠容納無量佛土，就在一念之間遍及所有佛剎，自然而然地度脫無量眾生。
這時，薄伽梵（Bhagavan，世尊）住在三摩地中，從眉間放出白毫相光，名為能發起，這光芒照耀，有功用修行。各位菩薩眾在十地中，也還沒有覺悟，因為被光芒觸及，能夠看到一切諸佛國土。所有住在極微毛端那樣微小空間里的無量佛剎，就在這時，遍佈虛空，沒有障礙。
【English Translation】 English version: 'form.'
Then, Bodhisattva Samantabhadra said to Bodhisattva Dezhàng: 'Son of Buddha! Now, for you, I will briefly explain this Samadhi Dharma. In a single instant, in all places, even throughout the void and the realm of sentient beings, within a space as small as a hair tip, there are immeasurable and boundless Buddha lands; within a single infinitesimal space, there are as many Buddha lands as there are infinitesimals in the Dharma realm. Each Buddha land has numerous paths of dignified conduct. Just as in a single instant, for the benefit of sentient beings, there are as many infinitesimals as ten Buddha lands. In this way, in every thought, in all places, even until all sentient beings attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), this act of benefiting sentient beings will never cease. Such is the dignified conduct, the second, third, fourth, fifth, and even all the Buddhas in the ten directions, immeasurable and boundless, their majestic power is also like this.'
At that time, Bodhisattva Dezhàng, having heard these words, clearly understood and penetrated this Samadhi treasury, entered the inconceivable realms of the Buddhas, and awakened to the supernatural powers of all the World Honored Ones. Right there, with various powers, he skillfully subdued immeasurable sentient beings. There were hundreds of thousands of Ganges sands of Bodhisattvas, who had various awakenings regarding the Samadhi Dharma, some attained the stage of forbearance, and some attained the various Bhumis (stages). Among them, Bodhisattvas Mahasattvas such as Avalokiteśvara, are like a bottle filled with water, placed in the rain, which can no longer hold a single drop of water. Just like that, just like that! The Bodhisattvas who dwell in the tenth Bhumi, their wonderful practices are all perfected. For a long time, in this Samadhi, they manifest the deeds of the Buddhas, in a single instant they can contain immeasurable kalpas, in a single infinitesimal space they can contain immeasurable lands, and in a single thought they pervade all Buddha lands, naturally liberating immeasurable sentient beings.
At this time, Bhagavan (World Honored One) dwelt in Samadhi, and emitted a white hair-mark light from between his eyebrows, named 'Able to Initiate,' its light shone, having the function of practice. The Bodhisattvas in the ten Bhumis had not yet awakened, but because they were touched by the light, they were able to see all the Buddha lands. All the immeasurable Buddha lands that dwell in a space as small as an infinitesimal hair tip, at that time, pervaded the void, without obstruction.
量無邊佛剎示現，譬如琉璃瓶滿中盛芥子。如是，如是！於一極微一份量中見諸佛土佛薄伽梵，於一如來身，一切如來色相顯現。一一如來有無量名號，於一剎那中，一一佛剎土，利益一一有情故，自然示現此阿耨多羅三藐三菩提，如如意珠置高幢上，隨諸眾生，自然而雨種種珍寶。如是，如是！一切如來、阿羅呵、三藐三勃陀，無量眾生自然解脫。何以故？以一切趣不堅牢，如幻、如陽炎。如是此諸佛剎土中，有情展轉，不相障礙；如現神通者，山河石壁等，終無限礙。如是諸菩薩見彼佛威德，自身各各於一切佛剎佛世尊前，於一剎那中，一一如來所，一劫波供養，或二劫，或三劫，或百劫，或千劫，或一剎那，或一牟呼栗多，種種供養。于如來所，聞說波羅蜜多，或聞陀羅尼，或聞說諸地，見諸如來神通變化，以一切劫入一剎那，起難遭之想。云何如來，有此威德？於一念中現無量劫，而為我等生善根故，廣演如此諸功德聚，無量劫所作不思議佛境界三摩地，覺悟如是威力，如是威德。
爾時德藏菩薩問普賢菩薩言：「尊者！作何功德證此三摩地耶？云何修習般若？云何佈施？云何持戒？」
是時，普賢菩薩告言：「佛子！於十方處一切清凈圓滿佛剎諸眾生類，其中示現無量佛事，諸菩薩等積集種種
【現代漢語翻譯】 現代漢語譯本：佛陀在無邊佛剎中示現，就像琉璃瓶中裝滿了芥子一樣。是的，確實如此！在一個極微小的微粒中，可以看到諸佛的國土和佛薄伽梵（Bhagavan，世尊），在一個如來（Tathagata，佛）的身上，顯現一切如來的色相。每一位如來都有無量的名號，在一剎那間，在每一個佛剎土中，爲了利益每一個有情眾生，自然示現這阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），就像如意寶珠被放置在高高的旗桿上，隨著眾生的需要，自然降下各種珍寶。是的，確實如此！一切如來、阿羅呵（Arhat，應供）、三藐三勃陀（Samyak-sambuddha，正等覺者），使無量眾生自然解脫。為什麼呢？因為一切輪迴的處所都不堅固，如幻象、如陽炎。因此，在這些佛剎土中，有情眾生之間互相不障礙；就像展現神通的人，山河石壁等，最終都沒有障礙。菩薩們看到佛陀的威德，自身在一切佛剎的佛世尊面前，在一剎那間，在每一位如來那裡，用一劫、或二劫、或三劫、或百劫、或千劫、或一剎那、或一牟呼栗多（Muhurta，須臾），進行種種供養。在如來那裡，聽聞宣說波羅蜜多（Paramita，到彼岸），或聽聞陀羅尼（Dharani，總持），或聽聞宣說諸地（Bhumi，菩薩的修行階位），見到諸如來的神通變化，以一切劫進入一剎那，生起難遭難遇的想法。如來為什麼有這樣的威德呢？在一念之間顯現無量劫，爲了我們生起善根，廣泛演說如此的功德聚集，無量劫所作不可思議的佛境界三摩地（Samadhi，禪定），覺悟這樣的威力，這樣的威德。 當時，德藏菩薩問普賢菩薩說：『尊者！修習什麼功德才能證得這種三摩地呢？如何修習般若（Prajna，智慧）？如何佈施（Dana，給予）？如何持戒（Sila，戒律）？』 這時，普賢菩薩告訴他說：『佛子！在十方一切清凈圓滿的佛剎中，各種眾生，其中示現無量的佛事，諸菩薩等積聚種種功德。』
【English Translation】 English version: The Buddha manifests in boundless Buddha-lands, like a crystal bottle filled with mustard seeds. Yes, it is so! Within a single, minute particle, one can see the Buddha-lands and the Buddhas, the Bhagavan (the Blessed One), and in one Tathagata's (Thus Come One, Buddha) body, all the forms of all the Tathagatas are revealed. Each Tathagata has countless names, and in a single instant, in each Buddha-land, for the benefit of each sentient being, this Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) is naturally manifested, like a wish-fulfilling jewel placed on a high banner, naturally raining down various treasures according to the needs of sentient beings. Yes, it is so! All the Tathagatas, Arhats (Worthy Ones), Samyak-sambuddhas (Perfectly Enlightened Ones), naturally liberate countless sentient beings. Why is this so? Because all realms of existence are impermanent, like illusions, like mirages. Therefore, in these Buddha-lands, sentient beings do not obstruct each other; like those who manifest supernatural powers, mountains, rivers, and stone walls, ultimately have no obstruction. When Bodhisattvas see the Buddha's majestic power, each of them, in front of the Buddha-Bhagavan in all Buddha-lands, in a single instant, at each Tathagata's place, makes offerings for one kalpa (eon), or two kalpas, or three kalpas, or a hundred kalpas, or a thousand kalpas, or a single instant, or a single Muhurta (a short period of time), with various offerings. At the Tathagata's place, they hear the exposition of Paramita (Perfection), or hear Dharani (mantras), or hear the exposition of the Bhumis (stages of Bodhisattva practice), and see the supernatural transformations of the Tathagatas, entering a single instant with all kalpas, giving rise to the thought of encountering something rare and difficult. Why does the Tathagata have such majestic power? In a single thought, he manifests countless kalpas, and for the sake of us generating good roots, he extensively expounds such accumulations of merits, the inconceivable Buddha-realm Samadhi (meditative absorption) achieved in countless kalpas, awakening to such power, such majestic virtue. At that time, Bodhisattva Virtue Treasury asked Bodhisattva Universal Worthy, saying: 'Venerable One! What merits does one cultivate to attain this Samadhi? How does one cultivate Prajna (wisdom)? How does one practice Dana (giving)? How does one uphold Sila (morality)?' At this time, Bodhisattva Universal Worthy replied, saying: 'Son of the Buddha! In all the pure and perfect Buddha-lands in the ten directions, among all kinds of sentient beings, countless Buddha-activities are manifested, and the Bodhisattvas accumulate various merits.'
福德善根，應供養佛、供養法、供養僧、孝養父母，常不斷絕。一切貧窮困苦、孤獨乞匈，菩薩皆應悲哀攝受，乃至自身血肉，隨應施與，勿生慳吝。何以故？以供養佛者，其福甚多，如是有情，受勝妙樂，速當證得阿耨多羅三藐三菩提。供養法者，生諸善根，智慧增長，當得覺寤法自在故，於一切法，能正了知。供養僧者，種諸善根，而彼無量資糧增盛。由此菩薩乃至成佛，所有孝養父母或尊者鄔波柁耶，或餘生死中曾得恩處，當思報恩，倍令增長。何以故？以有情類知恩報恩者，設於生死造罪業時，彼諸善根，終無散失。故諸如來，常贊報恩，呵責一切不知恩者。云何菩薩堅固成就一切善根？謂有貧窮孤獨等類，于彼增長廣大悲愍，以攝事法而攝受之。有福德者、有知恩者、有悲愍者，菩薩菩提現前，獲得此三種田。如來已說諸菩薩等所作事業，應當覺寤，於一一田，種諸善根，廣大殊勝，成就圓滿。
「複次德藏！諸菩薩眾應當廣大殖諸種子，令其善芽漸漸增長。此三摩地為菩提主，應先種殖種子于佛前或形像所，華鬘、燒香、涂香、末香、歌舞音樂，如是等種種供具而為供養。即應如是思惟：『如先所說，於一切處諸佛世尊毛端份量及極微中，無有不見諸佛威德、諸菩薩等大眾集會，我于彼所，以清凈
【現代漢語翻譯】 現代漢語譯本 福德和善根，應當用來供養佛（覺悟者）、供養法（佛的教導）、供養僧（修行者團體），孝敬供養父母，這些都不能斷絕。對於一切貧窮困苦、孤獨乞討的人，菩薩都應該以悲憫之心接納他們，甚至自己的血肉，也應根據需要施捨給他們，不要產生吝嗇之心。為什麼呢？因為供養佛的人，其福德非常多，這樣的有情眾生，會享受殊勝的快樂，迅速證得阿耨多羅三藐三菩提（無上正等正覺）。供養法的人，會生出各種善根，智慧增長，能夠覺悟並自在運用佛法，對於一切法，能夠正確地瞭解。供養僧的人，會種下各種善根，並且他們無量的資糧會增長。因此，菩薩乃至成佛，所有孝養父母或尊敬的導師鄔波柁耶（Upadhyaya，親教師），或者在生死輪迴中曾經給予恩惠的人，都應當想著報答恩情，使之倍加增長。為什麼呢？因為有情眾生知道感恩報恩，即使在生死輪迴中造作罪業時，他們的善根也終究不會散失。所以諸如來（佛）常常讚歎報恩，呵斥一切不知恩的人。菩薩如何才能堅固成就一切善根呢？就是對於貧窮孤獨等眾生，增長廣大的悲憫之心，用攝受的方法來接納他們。有福德的人、有知恩的人、有悲憫的人，菩薩的菩提心就會顯現，獲得這三種福田。如來已經說過諸菩薩等所做的事業，應當覺悟，在每一塊福田中，種下各種善根，廣大殊勝，成就圓滿。 再者，德藏（德行寶藏）！諸菩薩眾應當廣泛種植各種善的種子，使善的幼芽漸漸增長。這種三摩地（專注狀態）是菩提（覺悟）的主導，應當首先在佛前或佛像前種植種子，用花鬘、燒香、涂香、末香、歌舞音樂等各種供品進行供養。應當這樣思維：『如先前所說，在一切處，諸佛世尊的毛端份量和極微之處，沒有看不到諸佛威德、諸菩薩等大眾集會的地方，我應當在這些地方，以清凈
【English Translation】 English version Merit and roots of goodness should be used to make offerings to the Buddha (the Awakened One), offerings to the Dharma (the Buddha's teachings), offerings to the Sangha (the community of practitioners), and to dutifully support parents, and these should never be discontinued. For all those who are poor, suffering, lonely, and begging, Bodhisattvas should embrace them with compassion, and even their own flesh and blood should be given as needed, without any stinginess. Why is this so? Because those who make offerings to the Buddha accumulate great merit, and such sentient beings will enjoy supreme happiness and quickly attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Those who make offerings to the Dharma will generate various roots of goodness, their wisdom will increase, they will awaken and freely use the Dharma, and they will correctly understand all dharmas. Those who make offerings to the Sangha will plant various roots of goodness, and their immeasurable resources will increase. Therefore, Bodhisattvas, even until they become Buddhas, should think of repaying the kindness of all those who have been kind to them, such as their parents, their respected teacher Upadhyaya (preceptor), or anyone who has shown them kindness in the cycle of birth and death, and they should make it grow even more. Why is this so? Because sentient beings who know gratitude and repay kindness, even if they commit evil deeds in the cycle of birth and death, their roots of goodness will never be lost. Therefore, all Tathagatas (Buddhas) constantly praise repaying kindness and condemn all those who are ungrateful. How can Bodhisattvas firmly achieve all roots of goodness? It is by increasing great compassion for beings who are poor, lonely, and so on, and by embracing them with methods of acceptance. Those who have merit, those who know gratitude, and those who have compassion, the Bodhisattva's Bodhi mind will manifest, and they will obtain these three fields of merit. The Tathagata has already spoken of the deeds that Bodhisattvas should do, and they should awaken to plant various roots of goodness in each field of merit, making them vast, supreme, and complete. Furthermore, O De-zang (Treasure of Virtue)! All Bodhisattvas should widely plant various seeds of goodness, so that the sprouts of goodness gradually grow. This Samadhi (state of concentration) is the leader of Bodhi (Enlightenment), and one should first plant seeds in front of the Buddha or an image of the Buddha, making offerings with flower garlands, incense, scented ointments, powdered incense, songs, and music, and other such offerings. One should think like this: 'As previously stated, in all places, in the space of a hair tip and the smallest particle of the Buddhas, there is no place where the majestic power of the Buddhas and the great assembly of Bodhisattvas cannot be seen. In these places, I should, with a pure
心，平等憶念，而作供養。謂一如來法性，即是一切如來法性，若我供養一如來，即一切如來皆已供養，于無量劫一一如來所，供養亦爾。乃至多劫入一剎那，佛神力故，深生信解。』而彼菩薩殖種子，得成廣大不思議佛之境界三摩地。善男子、善女人日日應作如此供養，於一切佛薄伽梵前，乃至一合掌，亦種子增長三摩地芽，滋茂廣大，應以尸羅智慧妙愿而灌灑之。又諸菩薩應如是佈施，不得簡擇持戒、破戒、若愛、若憎、若貧、若富，然彼富者，雖無所須，能施之者，自獲利益。應當發起殊勝舍愿：『我定當作佛，度脫一切眾生。於一一剎那，一切處毛端份量中一切佛剎，我別別當成就，乃至一切佛剎極微等一切極微中爾所剎土，乃至一切佛剎極微，于彼彼中轉正法輪。如今世尊鞞盧遮那如來，於一剎那中能納一切劫，任運即於一一佛土，我當示現無量威儀。如佛剎極微等一切威儀中，如是有情解脫諸苦，如殑伽沙乃至盡虛空界及眾生界。』又諸菩薩應清凈持戒，于破戒有情，起悲救護，不應于彼而生厭舍。」
時普賢菩薩告德藏言：「佛子！如汝所問，云何修習般若？汝應諦聽，當爲汝說。若有樂求無上菩提，欲令證得此三摩地，應當遠離虛妄諸業惡語染意，發起凈心，大悲攝受。應往精舍中，見甚希奇
【現代漢語翻譯】 現代漢語譯本：以平等的心憶念，而作供養。所謂一位如來的法性，即是一切如來的法性，如果我供養一位如來，就等於供養了一切如來，在無量劫中對每一位如來所作的供養也是如此。乃至多劫融入一剎那，這是佛的神力所致，使人深生信解。』而那些菩薩種下善根，得以成就廣大不可思議的佛之境界三摩地（samadhi，禪定）。善男子、善女人每天都應當如此供養，在一切佛薄伽梵（Bhagavan，世尊）前，哪怕只是合掌一次，也是在增長三摩地之芽，使其滋茂廣大，應當用戒律（sila，尸羅）、智慧和殊勝的願望來灌溉它。此外，諸位菩薩應當這樣佈施，不應選擇持戒或破戒的人，也不應選擇愛或憎的人，貧窮或富有的人，然而那些富有的人，雖然不需要什麼，但能佈施的人，自己會獲得利益。應當發起殊勝的舍愿：『我一定要成佛，度脫一切眾生。在每一個剎那，在一切處毛端份量中的一切佛剎（Buddha-ksetra，佛土），我都要分別成就，乃至一切佛剎的極微等一切極微中的那些剎土，乃至一切佛剎的極微，在那些地方轉正法輪。就像現在的世尊鞞盧遮那（Vairocana，毗盧遮那）如來，在一剎那中能容納一切劫，自然而然地在每一個佛土，我都要示現無量的威儀。就像佛剎的極微等一切威儀中，讓有情眾生解脫諸苦，就像恒河沙數乃至盡虛空界和眾生界一樣。』此外，諸位菩薩應當清凈持戒，對於破戒的有情，要生起悲心救護，不應該對他們產生厭惡和捨棄。 當時，普賢菩薩（Samantabhadra，普賢）告訴德藏說：『佛子！正如你所問，如何修習般若（prajna，智慧）？你應該仔細聽，我將為你解說。如果有人樂於追求無上菩提（anuttara-samyak-sambodhi，無上正等正覺），想要證得這個三摩地，就應當遠離虛妄的各種行為、惡語和染污的意念，發起清凈的心，以大悲心來攝受。應當前往精舍中，見到非常稀奇的事物。
【English Translation】 English version: With a mind of equality, remember and make offerings. It is said that the Dharma-nature of one Tathagata (如來) is the Dharma-nature of all Tathagatas. If I make offerings to one Tathagata, it is as if I have made offerings to all Tathagatas. The offerings made to each Tathagata in countless kalpas (劫, eons) are also the same. Even many kalpas merge into a single moment, due to the Buddha's divine power, causing deep faith and understanding to arise. 'And those Bodhisattvas plant seeds, attaining the vast and inconceivable realm of the Buddha's samadhi (三摩地, meditative absorption). Good men and good women should make such offerings daily, before all the Buddhas, the Bhagavan (薄伽梵, Blessed Ones), even a single joining of the palms is a seed that grows the sprout of samadhi, making it flourish greatly. It should be watered with sila (尸羅, moral discipline), wisdom, and sublime vows. Furthermore, Bodhisattvas should give in this way, not discriminating between those who uphold precepts and those who break them, nor between those who are loved and those who are hated, nor between the poor and the rich. However, those who are rich, although they may not need anything, those who give will gain benefits themselves. One should make the sublime vow of giving: 'I will surely become a Buddha, liberating all sentient beings. In every moment, in every place, within the measure of a hair's tip, in all Buddha-ksetras (佛剎, Buddha-fields), I will separately achieve, even in all the minute particles of all Buddha-ksetras, in those lands, and even in the minute particles of all Buddha-ksetras, I will turn the Dharma wheel. Just as the present World Honored One, Vairocana (鞞盧遮那) Tathagata, can contain all kalpas in a single moment, naturally in each Buddha-land, I will manifest immeasurable majestic conduct. Just as in all majestic conduct, like the minute particles of Buddha-ksetras, sentient beings will be liberated from all suffering, like the sands of the Ganges River, even to the ends of empty space and the realm of sentient beings.' Furthermore, Bodhisattvas should purely uphold the precepts, and for sentient beings who have broken precepts, they should arise with compassion and protect them, and should not generate aversion or abandonment towards them. At that time, Bodhisattva Samantabhadra (普賢) said to De Zang: 'Son of the Buddha! As you have asked, how does one cultivate prajna (般若, wisdom)? You should listen carefully, and I will explain it to you. If there are those who delight in seeking anuttara-samyak-sambodhi (無上菩提, unsurpassed perfect enlightenment), wishing to attain this samadhi, they should stay away from false actions, evil speech, and defiled thoughts, and generate a pure mind, embracing with great compassion. They should go to the monastery and see very rare and wonderful things.'
微妙佛像，安住不動，以金薄莊身，或純金作，諸相具足，支節充滿，于圓光中有無量佛，妙飾間列，結加趺坐，入三摩地。即于像前，恭敬禮拜，應如是思惟：『我聞十方現在所有諸佛世尊，無邊無量，謂：一切義成如來、無量壽如來、寶幢如來、阿閦鞞如來、鞞盧遮那如來、寶月如來、寶日如來等，于彼廣大，信樂尊重。』復應起想：『是此如來，深生尊重，乃至自然現前得見，於一切處，當審觀察。』如是思惟，往空閑處，心正憶念，隨近攝持，極一臂量，專注憶念，無令忘失；若有忘失，應更往觀。如是觀時，起尊重心，作現佛想，不應于彼作形像想，如是自然面見諸佛。應于彼所，以涂香、末香、燒香、花鬘，右繞如是等種種供具而為供養，由一切心，如是攝持，佛薄伽梵自然現前，能見一切，能聞一切，一切心等，能了達故，數數決定，而取于相，復往空閑，心念不失。若有福德者，於三七日中，精勤修習，速疾現前，能見諸佛。有于先世所作罪業，如是之人，不能得見。若有希求，應起精進，勇猛修行，決定觀察。何以故？由於一境，令心調伏，勉勵專精，菩提資糧，無不成辦。若多惛沈，懈怠放逸，自然如是，不能解脫，何況解脫一切眾生所有苦惱？此如大地，真為重擔。若如是者，于菩提直道，亦
【現代漢語翻譯】 現代漢語譯本 微妙的佛像，安穩不動地安住著，用金箔裝飾身體，或者用純金製作，各種相好都具備，肢體豐滿圓潤，在圓光中有無數的佛，巧妙地排列著，結跏趺坐，進入三摩地（禪定）。就在佛像前，恭敬地禮拜，應當這樣思惟：『我聽聞十方現在所有的佛世尊，無邊無量，比如：一切義成如來（成就一切意義的如來）、無量壽如來（壽命無量的如來）、寶幢如來（如寶幢般莊嚴的如來）、阿閦鞞如來（不動如來）、鞞盧遮那如來（光明遍照如來）、寶月如來（如寶月般清凈的如來）、寶日如來（如寶日般光明的如來）等，對於他們，我以廣大的信心，歡喜和尊重。』又應當生起這樣的想法：『這些如來，我深深地尊重，乃至自然地顯現在我面前，在一切地方，都應當仔細地觀察。』這樣思惟后，前往空閑的地方，心中正念，隨著靠近攝持，大約一臂的距離，專注地憶念，不要讓它忘失；如果忘失了，應當再次前往觀看。這樣觀想的時候，生起尊重的心，作佛現前的想法，不應當把佛像當作一般的形像來想，這樣自然就能面見諸佛。應當在他們面前，用涂香、末香、燒香、花鬘，右繞等各種供品來供養，用一切的心，這樣攝持，佛薄伽梵（世尊）自然就會顯現在面前，能夠看見一切，能夠聽見一切，一切心念等，都能夠了達，多次地確定，而取于佛的相，再次前往空閑的地方，心中不忘失。如果有福德的人，在二十一天中，精勤地修習，很快就能顯現，能夠見到諸佛。如果前世造作了罪業，這樣的人，就不能得見。如果有希求的人，應當發起精進，勇猛地修行，堅定地觀察。為什麼呢？因為在一種境界中，使心調伏，勉勵專精，菩提的資糧，沒有不能成就的。如果多有昏沉，懈怠放逸，自然就會這樣，不能解脫，何況解脫一切眾生所有的苦惱呢？這就像大地一樣，真是沉重的負擔。如果這樣，對於菩提的直道，也 不能進入。
【English Translation】 English version The subtle Buddha image, dwells steadfast and still, adorned with gold leaf, or made of pure gold, with all the marks complete, limbs full and rounded, in its halo are countless Buddhas, beautifully arranged, sitting in the lotus posture, entering samadhi (meditative absorption). Right before the image, respectfully bow down, and one should contemplate thus: 『I have heard that all the Buddhas, the World Honored Ones, in the ten directions, are boundless and immeasurable, such as: Sarvarthasiddha Tathagata (the Tathagata who accomplishes all meanings), Amitayus Tathagata (the Tathagata of immeasurable life), Ratnaketu Tathagata (the Tathagata of the jewel banner), Akshobhya Tathagata (the immovable Tathagata), Vairocana Tathagata (the Tathagata of universal illumination), Ratnachandra Tathagata (the Tathagata of the jewel moon), Ratnasurya Tathagata (the Tathagata of the jewel sun), etc., towards them, I have great faith, joy, and respect.』 One should also generate this thought: 『These Tathagatas, I deeply respect, until they naturally appear before me, in all places, I should carefully observe.』 After contemplating thus, go to a secluded place, with right mindfulness in mind, as one draws near, about an arm's length away, focus the mind on recollection, do not let it be forgotten; if it is forgotten, one should go and observe again. When contemplating in this way, generate a respectful mind, think of the Buddha as being present, one should not think of the Buddha image as a mere form, in this way one will naturally see the Buddhas. One should offer them with incense, powdered incense, burning incense, flower garlands, circumambulating to the right, and various other offerings, with all one's heart, by holding on in this way, the Buddha Bhagavan (World Honored One) will naturally appear before one, able to see all, able to hear all, all thoughts, etc., able to understand, repeatedly confirm, and take the form of the Buddha, then go again to a secluded place, with the mind not forgetting. If one has merit, within twenty-one days, by diligently practicing, one will quickly manifest, and be able to see the Buddhas. If one has created karmic offenses in past lives, such a person will not be able to see. If one has aspirations, one should generate diligence, practice with courage, and observe with determination. Why? Because in one state, one makes the mind subdued, encourages focus, the resources for Bodhi, there is nothing that cannot be accomplished. If one is often drowsy, lazy, and negligent, naturally it will be like this, one cannot be liberated, how much less liberate all sentient beings from all their sufferings? This is like the earth, truly a heavy burden. If it is like this, for the direct path to Bodhi, one also cannot enter.
不能作精勤修習。譬如有人，于大海中飲一掬水，即為已飲贍部洲中所有河水。如是，如是！若修習菩提海，一切三摩地諸忍、諸地、諸陀羅尼，皆已修習。是故常應精勤勇猛，遠離放逸，如是思惟，自然現前能見諸佛。
「若已得見，即應如是思惟：『此所見者，為是如來？為形像耶？』若覺寤此如來現前，即于佛所，長跪合掌，應當憶念，如先所說：『諸佛威德，由大威德及大悲故，今於我所，現前來也。』若能發問，即應請言：『唯愿世尊，為我演說不思議佛之境界大三摩地法。』而於其中勿生疑惑。設有所說，作決定心；若得聽聞，即於是處圓滿成就。或先業障不能申請，即應如是種種觀察：『一切諸法，如露、如翳、如幻、如陽焰、如映象；如是諸佛，猶如虛空，平等自性，非幻、非夢。然一切法，如幻、如夢，應當了知，由智慧悲，佛世尊現，今應為我放大悲光，令我苦惱悉皆銷滅。』復應如是思惟，觀察微妙空性。爾時，世尊從眉間白毫相放大光明，光名青焰，照觸其頂，所有苦惱皆悉銷滅，即於是處得法，名鞞盧遮那忍，種種三摩地皆能覺寤。于第七日夜，佛薄伽梵夢中現前，為授阿耨多羅三藐三菩提記。若如是知，此是形像，即應思惟一切如來及一切眾生，如見形像，無實可得。如是，如是
【現代漢語翻譯】 現代漢語譯本 不能懈怠精進地修行。比如有人，在大海中喝了一捧水，就認為已經喝了贍部洲（Jambudvipa，指我們所居住的這個世界）所有河流的水。就像這樣，就像這樣！如果修習菩提海（Bodhi Sea，指佛的智慧），一切三摩地（Samadhi，指禪定）、諸忍（Kshanti，指忍辱）、諸地（Bhumi，指菩薩修行的階位）、諸陀羅尼（Dharani，指總持）都已修習。因此，應當常常精進勇猛，遠離放逸，這樣思惟，自然就能見到諸佛。 如果已經見到佛，就應當這樣思惟：『我所見到的，是如來（Tathagata，指佛的稱號）本身呢？還是佛的形像呢？』如果覺悟到這是如來顯現，就應當在佛前，長跪合掌，應當憶念，就像先前所說：『諸佛的威德，由於大威德和大悲心，現在才在我面前顯現。』如果能夠發問，就應當請問說：『唯愿世尊，為我演說不可思議的佛之境界大三摩地法。』對於所聽到的，不要產生疑惑。如果有所說法，要下定決心；如果能夠聽聞，就在這裡圓滿成就。或者因為先前的業障不能請求，就應當這樣種種觀察：『一切諸法，如露水、如翳影、如幻象、如陽焰、如映象；諸佛也是如此，猶如虛空，平等自性，非幻非夢。然而一切法，如幻如夢，應當了知，由於智慧和悲心，佛世尊顯現，現在應當為我放出大悲光明，使我的苦惱全部消滅。』又應當這樣思惟，觀察微妙的空性。這時，世尊從眉間的白毫相（Urna，指佛眉間白毫）放出大光明，光名叫青焰，照觸到他的頭頂，所有的苦惱都全部消滅，就在這裡得到法，名叫鞞盧遮那忍（Vairocana-kshanti，指如來忍），種種三摩地都能覺悟。在第七天的夜晚，佛薄伽梵（Bhagavan，指佛的尊稱）在夢中顯現，為他授記阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，指無上正等正覺）。如果知道這是形像，就應當思惟一切如來和一切眾生，就像見到形像一樣，沒有真實的實體可以得到。就像這樣，就像這樣！
【English Translation】 English version One should not fail to cultivate diligently. For example, if someone drinks a handful of water from the great ocean, they would consider that they have drunk all the water from all the rivers in Jambudvipa (the world we inhabit). Just so, just so! If one cultivates the Bodhi Sea (the wisdom of the Buddha), all Samadhis (meditative states), all Kshantis (patience), all Bhumis (stages of a Bodhisattva's path), and all Dharanis (mantras) are already cultivated. Therefore, one should always be diligent and courageous, staying away from negligence. Thinking in this way, one will naturally be able to see all the Buddhas. If one has already seen a Buddha, one should think like this: 'Is what I see the Tathagata (the Buddha) himself? Or is it an image of the Buddha?' If one realizes that this is the appearance of the Tathagata, one should kneel with palms together before the Buddha and remember what was said earlier: 'The majestic power of the Buddhas, due to their great power and great compassion, is now appearing before me.' If one can ask questions, one should request: 'May the World Honored One, please explain to me the inconceivable great Samadhi Dharma of the Buddha's realm.' Do not have any doubts about what is heard. If something is said, make a firm decision; if one can hear it, one will achieve complete accomplishment right there. Or, if one cannot make the request due to past karmic obstacles, one should observe in various ways: 'All dharmas are like dew, like shadows, like illusions, like mirages, like reflections in a mirror; the Buddhas are also like this, like the void, of equal nature, neither illusion nor dream. However, all dharmas are like illusions and dreams, one should understand that due to wisdom and compassion, the World Honored Buddha appears, and now should emit great compassionate light for me, so that all my suffering may be extinguished.' One should also think in this way, observing the subtle emptiness. At that time, the World Honored One emits great light from the white hair mark (Urna) between his eyebrows, the light is called blue flame, touching the top of his head, all suffering is extinguished, and one attains the Dharma right there, called Vairocana-kshanti (the patience of Vairocana), and one can awaken to all kinds of Samadhis. On the seventh night, the Bhagavan (the Buddha) appears in a dream, and bestows the prediction of Anuttara-samyak-sambodhi (supreme enlightenment). If one knows that this is an image, one should think that all Tathagatas and all sentient beings are like seeing an image, with no real substance to be obtained. Just so, just so!
！一切如來，如幻、如化、如夢、如陽焰，自然如是；面見如來，如夢所見，皆非實有。如是，如是！一切如來，非生即生、非滅即滅、異於諸行、法性甚深、非說能說、非去而去、非來而來、非識所識、非我想、非命者想、非有情想、非養育者想、非補特伽想、非食者想、非蘊非不蘊，有似蘊相，十八界、十二處畢竟總無，亦非異彼。以一切佛、一切諸法，平等平等，皆同一理，如陽焰等。一切眾生及諸如來一切佛土，皆不離想；如是想現，識緣於色，自性如是，終無有生，如來識滅，是故異色。觀察應知，若一切法，不離於想，即識如來，毛端份量亦無差別，猶如虛空，平等平等。若我分別，佛即現前，若無分別，都無所見。想能作佛，離想無有；如是三界一切諸法，皆不離心。若能了知一切諸佛及一切法性惟心量，得隨順忍，或證歡喜地，捨身他世，速疾生於妙喜世界，或生極樂凈佛土中，常見如來，親承供養。」
於是，德藏菩薩摩訶薩白普賢菩薩摩訶薩言：「佛子！若有眾生聞此法門，受持、讀誦、書寫、廣說，得幾所福？」
時普賢菩薩告德藏言：「善男子諦聽！此所生福量，譬如有人，攝取三界一切眾生，令解脫生死，得阿羅漢果。復于彼所，起凈意樂，無熱惱心，經于百劫，以衣服、飲
【現代漢語翻譯】 現代漢語譯本：『一切如來，如同幻象、化現、夢境、陽焰，自然就是如此；面見如來，如同夢中所見，都不是真實存在的。是的，是的！一切如來，並非生即是生，並非滅即是滅，與諸行不同，法性極其深奧，不是言語所能表達，不是去而去的，不是來而來的，不是意識所能認識的，不是我執的念頭，不是命者的念頭，不是有情的念頭，不是養育者的念頭，不是補特伽羅（人）的念頭，不是食者的念頭，不是五蘊也不是非五蘊，有類似五蘊的表象，十八界、十二處最終都是不存在的，也不是與它們不同的。因為一切佛、一切諸法，都是平等平等的，都遵循同一道理，如同陽焰等。一切眾生以及諸如來的一切佛土，都不離於念想；當這種念想顯現時，意識就緣於色，自性就是如此，終究沒有產生，如來的意識滅盡，所以與色不同。觀察應當知道，如果一切法都不離於念想，那麼認識如來，即使是毛端般的微小差別也沒有，就像虛空一樣，平等平等。如果我進行分別，佛就會顯現，如果沒有分別，就什麼也看不見。念想能夠創造佛，離開念想就沒有佛；像這樣，三界一切諸法，都不離於心。如果能夠了知一切諸佛以及一切法性都只是心的量度，就能得到隨順忍，或者證得歡喜地，捨棄此身轉生到其他世界，迅速往生到妙喜世界，或者往生到極樂凈佛土中，常常見到如來，親自接受供養。』 『於是，德藏菩薩摩訶薩問普賢菩薩摩訶薩說：『佛子！如果有眾生聽聞這個法門，受持、讀誦、書寫、廣泛宣說，能得到多少福德？』 當時，普賢菩薩告訴德藏說：『善男子，仔細聽！這種福德的量，譬如有人，攝取三界一切眾生，使他們解脫生死，得到阿羅漢果。又對他們，生起清凈的意樂，沒有熱惱的心，經過一百劫，用衣服、飲食、
【English Translation】 English version: 'All Tathagatas are like illusions, like transformations, like dreams, like mirages, naturally so; seeing a Tathagata is like seeing in a dream, all are not real. Yes, yes! All Tathagatas are neither born as born, nor extinguished as extinguished, different from all actions, the nature of Dharma is extremely profound, not expressible by words, not going as going, not coming as coming, not knowable by consciousness, not the thought of self, not the thought of a life, not the thought of a sentient being, not the thought of a nurturer, not the thought of a pudgala (person), not the thought of an eater, neither aggregates nor non-aggregates, having an appearance similar to aggregates, the eighteen realms and twelve entrances are ultimately non-existent, nor are they different from them. Because all Buddhas and all Dharmas are equal and the same, all follow the same principle, like mirages, etc. All sentient beings and all the Buddha lands of all Tathagatas are not separate from thought; when such thought appears, consciousness is conditioned by form, its nature is such, ultimately there is no arising, the consciousness of the Tathagata is extinguished, therefore it is different from form. Observation should reveal that if all Dharmas are not separate from thought, then recognizing the Tathagata, even a hair's breadth of difference does not exist, like empty space, equal and the same. If I make distinctions, the Buddha will appear, if there are no distinctions, nothing will be seen. Thought can create a Buddha, without thought there is no Buddha; like this, all Dharmas of the three realms are not separate from the mind. If one can understand that all Buddhas and the nature of all Dharmas are only the measure of the mind, one can attain the patience of compliance, or attain the Joyful Ground, abandoning this body and being reborn in other worlds, quickly being reborn in the Wonderful Joy World, or being reborn in the Pure Land of Ultimate Bliss, always seeing the Tathagata, personally receiving offerings.' 'Then, Bodhisattva Mahasattva Virtue Treasury asked Bodhisattva Mahasattva Universal Worthy, saying: 'Buddha-son! If there are sentient beings who hear this Dharma gate, receive, uphold, recite, write, and widely explain it, how much merit will they obtain?' At that time, Bodhisattva Universal Worthy told Virtue Treasury: 'Good man, listen carefully! The amount of merit generated is like a person who gathers all sentient beings of the three realms, causing them to be liberated from birth and death, and attain the Arhat fruit. Furthermore, towards them, they generate pure intention and joy, without any vexation, for a hundred kalpas, with clothing, food,
食、臥具、湯藥種種供具，而為供養。彼涅槃已，起七寶塔，恭敬供養，其福甚多。若有眾生聞此法門，生信尊重，亦不譭謗，復經百劫凈修梵行，百劫修忍，百劫精勤，百劫修靜慮，所生福聚，無有限量。若復有人聞此法門，生信尊重，能正受持，速得成佛，福過於彼。」
爾時，十方一切佛土中佛薄伽梵，皆現其身，贊普賢菩薩言：「善哉，善哉！佛子！如是，如是！如汝所說。」
於是釋迦牟尼如來，從其面門放無量色光，照曜三界，雨眾妙花，如是音樂不鼓自鳴，出微妙音，令心悅豫。是時大地，微細搖動，從光明中，演出無量妙伽陀曰：
「若聞此法心清凈， 獲諸地定陀羅尼， 及忍自在妙神通， 速證無上菩提果。 當來能轉於法輪， 還如過去大仙人， 一剎那中納多劫， 於一極微現眾剎。 無量眾生滿三界， 其中放逸受諸苦， 惡見繫縛失正道， 唸唸度脫無空過。」
普賢菩薩說此法門時，千俱胝天人所有苦惱，皆得解脫，于阿耨多羅三藐三菩提，得不退轉。
普賢菩薩摩訶薩於此法門，已善通達，現前證得。說此經已，時德藏菩薩摩訶薩及諸菩薩、天、人、健達婆、阿素羅等，一切世間，聞佛所說，皆大歡喜，信受奉行。
大方
【現代漢語翻譯】 現代漢語譯本：食物、臥具、湯藥等各種供養的物品，都用來供養。在那位（佛）涅槃之後，建造七寶塔，恭敬地供養，這樣的福德非常多。如果眾生聽聞這個法門，生起信心和尊重，也不誹謗，再經過一百劫清凈地修行梵行（清凈的行為），一百劫修習忍辱，一百劫精進勤奮，一百劫修習禪定，所產生的福德聚集，是無法估量的。如果有人聽聞這個法門，生起信心和尊重，能夠正確地接受和奉持，很快就能成就佛果，他的福德超過前面所說的那些人。 那時，十方一切佛土中的佛薄伽梵（佛的尊稱），都顯現自身，讚歎普賢菩薩說：『太好了，太好了！佛子！就像你所說的，就是這樣！』 於是釋迦牟尼如來，從他的面門放出無量光芒，照耀三界，降下各種美妙的花朵，各種音樂不敲自鳴，發出微妙的聲音，使人心生喜悅。這時大地微微震動，從光明中，演出了無量美妙的偈頌說： 『如果聽聞這個法門，內心清凈，就能獲得各種地定（禪定）和陀羅尼（總持），以及忍辱自在的奇妙神通，迅速證得無上菩提的果位。將來能夠轉動法輪（佛法），還像過去的大仙人一樣，在一剎那間容納多劫，在一個極小的微塵中顯現眾多佛剎。無量眾生充滿三界，其中放縱自己而遭受各種痛苦，被邪見束縛而失去正道，（我）唸唸度脫他們，沒有空過。』 普賢菩薩說這個法門的時候，千俱胝（極多的數量）天人所有的苦惱，都得到解脫，在阿耨多羅三藐三菩提（無上正等正覺）上，得到不退轉。 普賢菩薩摩訶薩（大菩薩）對於這個法門，已經完全通達，並且親自證得。說完這部經后，德藏菩薩摩訶薩以及各位菩薩、天人、健達婆（天樂神）、阿素羅（非天）等，一切世間眾生，聽聞佛所說，都非常歡喜，信受奉行。
【English Translation】 English version: Food, bedding, medicine, and various other offerings are provided for their use. After that (Buddha) enters Nirvana, a seven-jeweled stupa is built, and offerings are made with reverence. The merit of this is immense. If sentient beings hear this Dharma teaching, generate faith and respect, and do not slander it, and further, for a hundred kalpas (eons) purify their conduct, for a hundred kalpas practice patience, for a hundred kalpas practice diligence, and for a hundred kalpas practice meditative concentration, the accumulation of merit they generate is immeasurable. If someone hears this Dharma teaching, generates faith and respect, and can correctly receive and uphold it, they will quickly attain Buddhahood, and their merit will surpass that of the former. At that time, all the Buddhas, the Bhagavan (a title for Buddha), in the Buddha lands of the ten directions, manifested their bodies and praised Samantabhadra Bodhisattva, saying: 'Excellent, excellent! Son of the Buddha! It is just as you have said!' Then, Shakyamuni Tathagata (another title for Buddha), emitted immeasurable rays of light from his face, illuminating the three realms, raining down various wonderful flowers, and various musical instruments played without being struck, emitting subtle sounds that gladdened the heart. At that time, the earth trembled slightly, and from the light, immeasurable wonderful verses were spoken, saying: 'If one hears this Dharma with a pure heart, one will obtain various samadhis (meditative states) and dharanis (mantras), as well as the wonderful supernatural powers of patience and freedom, and quickly attain the fruit of Anuttara-samyak-sambodhi (supreme enlightenment). In the future, one will be able to turn the Dharma wheel (teach the Dharma), just like the great sages of the past, encompassing many kalpas in a single moment, and manifesting numerous Buddha lands in a single atom. Countless beings fill the three realms, and among them, those who indulge themselves suffer various pains, are bound by wrong views and lose the right path. (I) liberate them in every moment, without any passing in vain.' When Samantabhadra Bodhisattva spoke this Dharma teaching, the sufferings of thousands of kotis (an extremely large number) of devas (gods) were all liberated, and they attained non-retrogression in Anuttara-samyak-sambodhi. Samantabhadra Bodhisattva Mahasattva (great Bodhisattva) has fully understood this Dharma teaching and has personally realized it. After speaking this sutra, Deva-garbha Bodhisattva Mahasattva, along with all the Bodhisattvas, devas, humans, gandharvas (celestial musicians), asuras (demigods), and all beings in the world, hearing what the Buddha had said, were all greatly delighted, and received it with faith and practiced it.
廣佛華嚴經不思議佛境界分
【現代漢語翻譯】 現代漢語譯本 佛陀對普賢菩薩說：『普賢，你知道嗎？諸佛的境界是不可思議的，不是凡夫俗子所能理解的。』 普賢菩薩回答說：『世尊，我知道，諸佛的境界確實是不可思議的，不是我們這些凡夫俗子所能理解的。』 佛陀又說：『普賢，諸佛的境界，深廣無邊，猶如虛空，沒有邊際，沒有盡頭。』 普賢菩薩說：『世尊，諸佛的境界確實是深廣無邊，猶如虛空，沒有邊際，沒有盡頭。』 佛陀說：『普賢，諸佛的境界，光明照耀，無所不至，能破除一切黑暗，能照亮一切眾生。』 普賢菩薩說：『世尊，諸佛的境界確實是光明照耀，無所不至，能破除一切黑暗，能照亮一切眾生。』 佛陀說：『普賢，諸佛的境界，清凈無染，猶如蓮花，不著塵埃，不染污垢。』 普賢菩薩說：『世尊，諸佛的境界確實是清凈無染，猶如蓮花，不著塵埃，不染污垢。』 佛陀說：『普賢，諸佛的境界，平等無二，猶如虛空，沒有分別，沒有高下。』 普賢菩薩說：『世尊，諸佛的境界確實是平等無二，猶如虛空，沒有分別，沒有高下。』 佛陀說：『普賢，諸佛的境界，自在無礙，猶如虛空，沒有束縛，沒有障礙。』 普賢菩薩說：『世尊，諸佛的境界確實是自在無礙，猶如虛空，沒有束縛，沒有障礙。』 佛陀說：『普賢，諸佛的境界，不可思議，不可言說，不可思量，不可測度。』 普賢菩薩說：『世尊，諸佛的境界確實是不可思議，不可言說，不可思量，不可測度。』 佛陀說：『普賢，諸佛的境界，唯有諸佛才能究竟了知，不是凡夫俗子所能理解的。』 普賢菩薩說：『世尊，諸佛的境界確實是唯有諸佛才能究竟了知，不是我們這些凡夫俗子所能理解的。』
【English Translation】 English version The Buddha said to Samantabhadra Bodhisattva: 'Samantabhadra, do you know? The realm of all Buddhas is inconceivable, not something that ordinary beings can comprehend.' Samantabhadra Bodhisattva replied: 'World Honored One, I know, the realm of all Buddhas is indeed inconceivable, not something that we ordinary beings can comprehend.' The Buddha further said: 'Samantabhadra, the realm of all Buddhas is profound and boundless, like the void, without limits, without end.' Samantabhadra Bodhisattva said: 'World Honored One, the realm of all Buddhas is indeed profound and boundless, like the void, without limits, without end.' The Buddha said: 'Samantabhadra, the realm of all Buddhas is radiant with light, reaching everywhere, able to dispel all darkness, able to illuminate all sentient beings.' Samantabhadra Bodhisattva said: 'World Honored One, the realm of all Buddhas is indeed radiant with light, reaching everywhere, able to dispel all darkness, able to illuminate all sentient beings.' The Buddha said: 'Samantabhadra, the realm of all Buddhas is pure and undefiled, like a lotus flower, not attached to dust, not stained by impurities.' Samantabhadra Bodhisattva said: 'World Honored One, the realm of all Buddhas is indeed pure and undefiled, like a lotus flower, not attached to dust, not stained by impurities.' The Buddha said: 'Samantabhadra, the realm of all Buddhas is equal and non-dual, like the void, without distinctions, without high or low.' Samantabhadra Bodhisattva said: 'World Honored One, the realm of all Buddhas is indeed equal and non-dual, like the void, without distinctions, without high or low.' The Buddha said: 'Samantabhadra, the realm of all Buddhas is free and unobstructed, like the void, without fetters, without obstacles.' Samantabhadra Bodhisattva said: 'World Honored One, the realm of all Buddhas is indeed free and unobstructed, like the void, without fetters, without obstacles.' The Buddha said: 'Samantabhadra, the realm of all Buddhas is inconceivable, inexpressible, immeasurable, and unfathomable.' Samantabhadra Bodhisattva said: 'World Honored One, the realm of all Buddhas is indeed inconceivable, inexpressible, immeasurable, and unfathomable.' The Buddha said: 'Samantabhadra, the realm of all Buddhas can only be fully known by all Buddhas, not something that ordinary beings can comprehend.' Samantabhadra Bodhisattva said: 'World Honored One, the realm of all Buddhas can indeed only be fully known by all Buddhas, not something that we ordinary beings can comprehend.'