T10n0301_大方廣如來不思議境界經
大正藏第 10 冊 No. 0301 大方廣如來不思議境界經
No. 301 [No. 300]
大方廣如來不思議境界經一卷
大唐于闐三藏實叉難陀奉 制譯
如是我聞：
一時，佛在摩竭提國菩提樹下，成正等覺。其菩提樹名阿攝波，磐根深固，擢本修直，周圓無節，如栴檀柱；常于其上，飛禽回翼，無能過者；面板細潤，眾色間發，猶如羅綺；密葉青翠，繁枝布濩；周匝皆有妙花開敷，吐曜飛芳，甚可愛樂；除俱鞞羅、波利質多，余無比者；復有無量小樹圍繞。而此樹王，森蔚穎秀，如妙高山，俯冠群岳，一由旬外，靡不齊睹。香氣周流，榮光照曜，遠夜望之，疑大火聚。其下嚴麗，如歡喜園，四面夷敞，芳草[廿/(仁-二+(公/幾))]茂，如孔雀王頸𧆑靡芬馥，觀者無厭。如來於此，端嚴而坐，大眾環繞，如星中月。
時有十佛剎微塵等他方諸佛，為欲莊嚴毗盧遮那道場眾故，示菩薩形來在會坐。其名曰：觀自在菩薩、文殊師利菩薩、地藏菩薩、虛空藏菩薩、金剛藏菩薩、維摩詰菩薩、善威光菩薩、滅諸蓋菩薩、寶手菩薩、大慧菩薩、普賢菩薩，如是等菩薩摩訶薩而為上首。復有無量千億菩薩，現聲聞形，亦來會坐。其名曰：舍利弗、大目揵
【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，佛陀在摩揭陀國（Magadha）的菩提樹下，成就了正等覺（Anuttara-samyak-sambodhi）。那棵菩提樹名叫阿攝波（Ashvapala），根基深固，樹幹挺拔修直，週身圓潤沒有枝節，像栴檀柱一樣；常常有飛鳥在其上盤旋，沒有能夠飛越過去的；樹皮細膩光滑，各種顏色交錯顯現，如同綾羅綢緞；茂密的葉子青翠欲滴，繁盛的枝條四處伸展；周圍都開滿了美妙的花朵，散發著光彩和芬芳，非常可愛；除了俱鞞羅（Kuvira）和波利質多（Parijata）之外，沒有其他樹可以與之相比；還有無數的小樹圍繞著它。而這棵樹王，茂盛而秀美，像須彌山（Sumeru）一樣，俯瞰著群山，一由旬（Yojana，古代印度長度單位）之外，都能清晰地看到它。香氣四處飄散，光芒照耀，在遙遠的夜晚望去，像一大堆火焰。樹下莊嚴美麗，如同歡喜園（Nandana），四面平坦開闊，芳草茂盛，像孔雀王的頸項一樣芬芳，觀看的人不會感到厭倦。如來（Tathagata）在這裡端莊地坐著，大眾圍繞著他，如同眾星拱月。 當時，有十佛剎微塵數（十個佛土微塵數）的其他世界的諸佛，爲了莊嚴毗盧遮那（Vairocana）的道場，示現菩薩的形象來到法會就坐。他們的名字是：觀自在菩薩（Avalokiteśvara）、文殊師利菩薩（Manjushri）、地藏菩薩（Kshitigarbha）、虛空藏菩薩（Akasagarbha）、金剛藏菩薩（Vajragarbha）、維摩詰菩薩（Vimalakirti）、善威光菩薩、滅諸蓋菩薩、寶手菩薩、大慧菩薩、普賢菩薩（Samantabhadra），這些菩薩摩訶薩（Bodhisattva-mahasattva）為上首。還有無數千億的菩薩，示現聲聞（Shravaka）的形象，也來參加法會就坐。他們的名字是：舍利弗（Shariputra）、大目犍連（Maha Maugalyayana）……
【English Translation】 English version Thus have I heard: At one time, the Buddha was in the kingdom of Magadha, under the Bodhi tree, having attained Anuttara-samyak-sambodhi. That Bodhi tree was named Ashvapala, its roots were deep and firm, its trunk was straight and upright, its circumference was round and without knots, like a sandalwood pillar; birds often circled above it, none could fly over it; its bark was fine and smooth, various colors intermingled, like silk brocade; its dense leaves were verdant, its abundant branches spread out; all around were beautiful flowers blooming, emitting radiance and fragrance, very lovely; except for Kuvira and Parijata, there was no other tree that could compare to it; there were also countless small trees surrounding it. And this king of trees, lush and elegant, like Mount Sumeru, overlooked the mountains, and could be clearly seen from a yojana (ancient Indian unit of distance) away. Its fragrance spread everywhere, its light shone brightly, and when viewed from afar at night, it resembled a large pile of fire. The area beneath it was solemn and beautiful, like the Nandana garden, the four sides were flat and open, the fragrant grass grew luxuriantly, as fragrant as the peacock king's neck, and those who looked upon it never tired of it. The Tathagata sat here with dignity, surrounded by the great assembly, like the moon among the stars. At that time, there were Buddhas from other worlds, as numerous as the dust particles of ten Buddha-lands, who, in order to adorn the Bodhimanda of Vairocana, manifested as Bodhisattvas and came to sit in the assembly. Their names were: Avalokiteśvara Bodhisattva, Manjushri Bodhisattva, Kshitigarbha Bodhisattva, Akasagarbha Bodhisattva, Vajragarbha Bodhisattva, Vimalakirti Bodhisattva, Good Majestic Light Bodhisattva, Remover of All Coverings Bodhisattva, Treasure Hand Bodhisattva, Great Wisdom Bodhisattva, Samantabhadra Bodhisattva, and these Bodhisattva-mahasattvas were the leaders. There were also countless billions of Bodhisattvas, manifesting as Shravakas, who also came to sit in the assembly. Their names were: Shariputra, Maha Maugalyayana...
連、須菩提、羅睺羅、阿若憍陳如、摩訶迦葉、優波離、阿那律、離婆多、阿難、提婆達多、跋難陀等，而為上首。皆已久修六波羅蜜，近佛菩提，為化眾生，于雜染土現聲聞形。復有無量千比丘尼，摩訶波阇波提而為上首，皆已成就大丈夫業，為欲調伏下劣眾生故現女身。復有無量釋梵護世、天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，此中皆是大菩薩眾，無凡夫者。
爾時，世尊坐菩提樹，嚴凈微妙，譬于質多樹下置如意珠，正念不動如須彌山，為令諸菩薩眾及一切眾生，了知諸佛深密禪定威神力故，入於三昧，名如來不思議境界。即時世尊三十二相，一一相中，皆現十方無量佛剎及彼諸佛，猶如明鏡顯現眾色。又隨好中，一一復現如來往修菩薩行時，從光明王乃至最後然燈佛所，難行苦行，悉舍一切頭目身體、皮肉手足、妻子僕從，及國王位、宮殿等事。由是三昧有大勢力，一切諸佛食時、行時、說法時、涅槃時常入此定。何以故？一切如來依此三昧，成就無量大威神力，乃至證入一切法空，能於十方一切佛剎，示現種種自在事故。譬如有人，夢見種種變異等事，及其覺已，所見皆無。凡夫亦爾，無明夢故，妄于諸法生實體想。諸佛覺已，皆無所著，故能十方一切世界，一念
【現代漢語翻譯】 現代漢語譯本：還有連（Lian）、須菩提（Subhuti）、羅睺羅（Rahula）、阿若憍陳如（Ajnatakaundinya）、摩訶迦葉（Mahakasyapa）、優波離（Upali）、阿那律（Aniruddha）、離婆多（Revata）、阿難（Ananda）、提婆達多（Devadatta）、跋難陀（Nanda）等，他們是這些僧團的首領。他們都已長期修習六波羅蜜（Six Paramitas），接近佛的菩提（Bodhi）智慧，爲了教化眾生，在混雜不清的世間示現聲聞（Sravaka）的形象。還有無數的千位比丘尼（Bhikkhuni），以摩訶波阇波提（Mahaprajapati）為首，她們都已成就大丈夫的功業，爲了調伏那些低劣的眾生而示現女身。還有無數的釋（Sakra）、梵（Brahma）、護世（Lokapala）、天（Deva）、龍（Naga）、夜叉（Yaksa）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuda）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）、人非人等，他們都是大菩薩（Mahasattva）的群體，沒有凡夫俗子。 那時，世尊（Bhagavan）坐在菩提樹（Bodhi tree）下，莊嚴清凈，微妙無比，就像在質多樹（Citta tree）下放置如意寶珠（Cintamani），正念不動如須彌山（Mount Sumeru），爲了讓菩薩眾和一切眾生了解諸佛深奧的禪定（Dhyana）威神力，進入一種三昧（Samadhi），名為如來不思議境界。當時，世尊的三十二相（Thirty-two Marks of a Great Man），每一相中都顯現十方無量佛剎（Buddha-ksetra）以及那裡的諸佛，就像明鏡顯現各種顏色。而且，在隨好（Minor Marks）中，每一個都顯現如來往昔修菩薩行時，從光明王（Dipamkara Buddha）乃至最後燃燈佛（Dipamkara Buddha）那裡，所經歷的難行苦行，捨棄一切頭目身體、皮肉手足、妻子僕從，以及國王的地位、宮殿等。由於這種三昧有強大的力量，一切諸佛在吃飯時、行走時、說法時、涅槃時都常入此定。為什麼呢？一切如來依靠這種三昧，成就無量的大威神力，乃至證入一切法空（Sunyata），能夠在十方一切佛剎，示現種種自在的境界。譬如有人，夢見種種變異的事情，當他醒來時，所見的一切都不存在。凡夫也是這樣，因為無明（Avidya）的夢境，妄想在諸法中產生實體的概念。諸佛覺悟后，對一切都不執著，所以能夠在十方一切世界，一念之間
【English Translation】 English version: There were also Lian, Subhuti, Rahula, Ajnatakaundinya, Mahakasyapa, Upali, Aniruddha, Revata, Ananda, Devadatta, Nanda, and others, who were the leaders of these monastic communities. They had all long cultivated the Six Paramitas, were close to the Buddha's Bodhi wisdom, and appeared in the form of Sravakas in the impure lands to teach sentient beings. There were also countless thousands of Bhikkhunis, with Mahaprajapati as their leader, who had all accomplished the deeds of great men, and appeared in female form to subdue those inferior beings. There were also countless Sakras, Brahmas, Lokapalas, Devas, Nagas, Yaksas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, humans, non-humans, and others, all of whom were great Bodhisattvas, and there were no ordinary people among them. At that time, the Bhagavan was sitting under the Bodhi tree, adorned with purity and exquisite subtlety, like placing a Cintamani jewel under the Citta tree, with his right mindfulness unmoving like Mount Sumeru. In order to allow the Bodhisattva assembly and all sentient beings to understand the profound Dhyana power of the Buddhas, he entered a Samadhi called the Inconceivable Realm of the Tathagata. At that time, the Bhagavan's Thirty-two Marks of a Great Man, in each mark, manifested countless Buddha-ksetras in the ten directions and the Buddhas there, just like a clear mirror reflecting various colors. Moreover, in each of the Minor Marks, it manifested the Tathagata's past practice of the Bodhisattva path, from Dipamkara Buddha to the last Dipamkara Buddha, the difficult and ascetic practices he had undertaken, giving up everything, including his head, eyes, body, flesh, hands, feet, wife, servants, as well as his position as king, palaces, and so on. Because this Samadhi has great power, all Buddhas constantly enter this state during eating, walking, teaching, and Nirvana. Why is this so? All Tathagatas rely on this Samadhi to achieve immeasurable great divine power, and even to realize the emptiness of all dharmas, and are able to manifest various free and unhindered states in all Buddha-ksetras in the ten directions. For example, a person dreams of various strange events, and when he wakes up, everything he saw is gone. Ordinary people are the same, because of the dream of ignorance, they falsely generate the concept of substantiality in all dharmas. After the Buddhas awaken, they are not attached to anything, so they are able to, in all the worlds of the ten directions, in a single thought
示現無量佛事，自在無礙，利益成就一切眾生，皆令悟入無量深妙解脫門故。
爾時，德藏菩薩修菩提行，未成滿故，問普賢菩薩摩訶薩言：「如來今者所入三昧，其名云何？復云何得十方一切世界，自在示現種種佛事，度脫眾生？」
爾時，普賢菩薩告德藏菩薩言：「諦聽，諦聽！當爲汝說。」
時諸菩薩一心瞻仰，同聲嘆言：「善哉所問！甚深微妙，尊者普賢一切知見，今當演說。」
即時大地六種震動，天雨妙花，一切眾生煩惱眾苦，皆少休息。普賢菩薩言：「佛子！此三昧名如來不思議境界，即是一切諸佛菩提，以諸如來常依住故。世尊始從然燈佛所得受記已，即入此定，常無功用，自然應現無量佛事，謂于虛空一毛端處，有一切佛剎微塵等諸佛世界。于中或現生兜率天，或從彼沒下生入胎，或現適生遊行七步，自言我今即為生死邊際，或現在宮出家苦行，或現降魔成等正覺轉妙法輪，或現住世經無量劫度諸眾生皆令離苦，或復示現入于涅槃，或一切劫為一剎那，或一剎那為一切劫，劫與剎那無增無減。乃至一切眾生未盡解脫，剎那剎那一時普於此諸世界，常作如是種種佛事，未曾休息而無功用。如彼虛空一毛端處無量剎中，唸唸普現諸佛種種威儀法則，而無功用；乃至遍空毛端量
【現代漢語翻譯】 現代漢語譯本 示現無量佛事，自在無礙，利益成就一切眾生，皆令悟入無量深妙解脫之門。 當時，德藏菩薩（菩薩名，意為具有德行寶藏的菩薩）修菩提行，尚未圓滿，於是問普賢菩薩摩訶薩（菩薩名，意為具有普遍賢德的大菩薩）說：『如來現在所入的三昧（佛教禪定的一種，指心專注於一境而不散亂的狀態），其名稱是什麼？又是如何能在十方一切世界，自在示現種種佛事，度脫眾生的呢？』 當時，普賢菩薩告訴德藏菩薩說：『仔細聽，仔細聽！我將為你解說。』 當時，諸位菩薩一心瞻仰，同聲讚歎說：『問得好啊！如此甚深微妙，尊者普賢一切知見，現在應當為我們演說。』 隨即，大地發生六種震動，天空降下美妙的花朵，一切眾生的煩惱和痛苦，都稍微得到休息。普賢菩薩說：『佛子！此三昧名為如來不可思議境界，也就是一切諸佛的菩提（覺悟的智慧），因為諸如來常常安住於此。世尊從燃燈佛（過去佛名）那裡得到授記后，就進入此定，常常無須功用，自然應現無量佛事，比如在虛空一毛端的地方，有如一切佛剎微塵數一樣多的諸佛世界。在這些世界中，或者示現生於兜率天（欲界天之一），或者從那裡逝世下生入胎，或者示現剛出生就走七步，自己說我現在就是生死的邊際，或者示現在宮中出家苦行，或者示現降伏魔眾成就等正覺（無上正等正覺），轉妙法輪（宣講佛法），或者示現住世經歷無量劫度化眾生，使他們都脫離痛苦，或者又示現進入涅槃（寂滅），或者一切劫為一剎那，或者一剎那為一切劫，劫與剎那之間沒有增加也沒有減少。乃至一切眾生沒有完全解脫，剎那剎那之間，同時普遍在這些世界，常常做著這樣的種種佛事，不曾休息而無須功用。就像那虛空一毛端的地方，無量佛剎中，唸唸普遍示現諸佛種種威儀法則，而無須功用；乃至遍滿虛空毛端量的地方，都是如此。』
【English Translation】 English version Manifesting immeasurable Buddha-deeds, being free and unhindered, benefiting and accomplishing all sentient beings, causing them all to awaken and enter the immeasurable, profound, and wondrous gate of liberation. At that time, Bodhisattva Virtue Treasury (Bodhisattva name, meaning a Bodhisattva with a treasury of virtues), practicing the Bodhi path, not yet having attained fulfillment, asked Bodhisattva Samantabhadra Mahasattva (Bodhisattva name, meaning the great Bodhisattva of universal virtue), saying: 'What is the name of the Samadhi (a state of meditative absorption) that the Tathagata (an epithet of a Buddha) is now entering? And how is it possible to freely manifest various Buddha-deeds in all the worlds of the ten directions, liberating sentient beings?' At that time, Bodhisattva Samantabhadra said to Bodhisattva Virtue Treasury: 'Listen carefully, listen carefully! I will explain it to you.' At that time, all the Bodhisattvas gazed with one mind, and in unison exclaimed: 'Well asked! It is profoundly subtle and wondrous. Venerable Samantabhadra, with your all-encompassing knowledge, you should now expound it for us.' Immediately, the earth shook in six ways, heavenly flowers rained down, and the afflictions and sufferings of all sentient beings were slightly relieved. Bodhisattva Samantabhadra said: 'Children of the Buddha! This Samadhi is called the Inconceivable Realm of the Tathagata, which is the Bodhi (enlightened wisdom) of all Buddhas, because all Tathagatas constantly abide in it. From the time the World Honored One received the prediction from Dipankara Buddha (a past Buddha), he entered this Samadhi, and without effort, naturally manifests immeasurable Buddha-deeds. For example, in the space of a single hair-tip, there are as many Buddha-worlds as there are dust particles in all Buddha-lands. In these worlds, he may manifest being born in Tushita Heaven (one of the heavens in the desire realm), or passing away from there and descending to enter a womb, or manifesting taking seven steps immediately after birth, saying, 「I am now at the boundary of birth and death,」 or manifesting leaving home and practicing asceticism in the palace, or manifesting subduing the demons and attaining Supreme Enlightenment (Anuttara-samyak-sambodhi), turning the wondrous Dharma wheel (teaching the Dharma), or manifesting dwelling in the world for countless kalpas (eons) to liberate sentient beings, causing them all to be free from suffering, or again manifesting entering Nirvana (extinction), or making all kalpas into a single moment, or making a single moment into all kalpas, with no increase or decrease between kalpas and moments. Until all sentient beings are completely liberated, in every moment, simultaneously and universally in all these worlds, he constantly performs such various Buddha-deeds, without rest and without effort. Just like in the space of a single hair-tip, in immeasurable Buddha-lands, in every moment, the various majestic and lawful actions of all Buddhas are universally manifested without effort; and so it is even in the space of a hair-tip that fills the entire void.'
處，亦復如是。又是諸剎一切微塵，一一塵中復有過一切佛剎微塵等土，亦一剎那一一土中，自然普現一切諸佛威儀所行，或生天宮乃至滅度，解脫無量阿僧祇眾生。如是念念窮未來際，常作佛事，利益眾生，乃至虛空眾生界盡，常不休息，而佛剎不減，微塵不增。何以故？以一切法猶如幻焰，不堅牢故。譬如此會十佛世界微塵數等大菩薩眾，皆共住此摩竭提國十二由旬，不相障礙。彼一一塵各受無數諸佛世界，或仰、或覆、或相向背、或復傍住、或相涉入而無障礙，亦復如是。如人夢中見於一處，有種種事，以非實故，而無所礙。是一切剎，靡不唯其心之所現，或見劫燒、或已燒盡、或風所成、或凈、或穢、或復無佛，皆由眾生隨自心業，見如是等種種不同。譬如餓鬼飢渴所逼，詣恒河所，或有見水，或有見灰、膿血、便痢，不凈充滿。眾生亦爾，各各隨業，見其佛土或凈、或穢、或佛在世、或入涅槃、或處道場為眾說法、或有聞說第一義諦、或復聞說讚歎施法、或見行住、或見坐食、或見身長世人一倍，乃至七倍，或一由旬、或百由旬、或千由旬，或見威光如日初出、或如滿月，或由業障值佛世尊久已滅度、或有不聞諸佛名字，如彼餓鬼于恒河中，都不見水，但見種種雜穢之物。或見諸佛各從本土，示現威德大菩
{ "translations": [ "現代漢語譯本：此處也是如此。此外，所有佛剎的每一微塵中，又存在著如同所有佛剎微塵數量的國土。在每一個剎那，每一國土中，自然普遍顯現一切諸佛的威儀和行為，或者在天宮誕生，乃至涅槃，解脫無量阿僧祇（無數）眾生。如此唸唸不息，直至未來無盡，常行佛事，利益眾生，乃至虛空和眾生界都窮盡，也永不停止。而佛剎不會減少，微塵也不會增加。這是為什麼呢？因為一切法都如同幻影和火焰，不堅固的緣故。譬如，像這次法會中十佛世界微塵數的大菩薩們，都共同住在這摩竭提國十二由旬的範圍內，彼此之間沒有障礙。他們每一微塵都各自容納著無數的佛世界，有的向上，有的向下，有的相對，有的背向，有的側立，有的相互涉入，都沒有障礙，也是如此。就像人在夢中看到一個地方有各種各樣的事情，因為不是真實的，所以沒有障礙。這一切佛剎，無不都是由心所顯現的。或者看到劫火燃燒，或者已經燒盡，或者由風形成，或者清凈，或者污穢，或者沒有佛，都是由於眾生各自隨自己的心業，看到這些種種不同。譬如，餓鬼被飢渴所逼迫，來到恒河邊，有的看到水，有的看到灰、膿血、糞便，充滿不凈之物。眾生也是這樣，各自隨業，看到自己的佛土或者清凈，或者污穢，或者佛在世，或者入涅槃，或者在道場為眾說法，或者聽到宣說第一義諦，或者聽到讚歎佈施之法，或者看到行走站立，或者看到坐著吃飯，或者看到身體長得比世人高一倍，乃至七倍，或者一由旬，或者百由旬，或者千由旬，或者看到威光如同初升的太陽，或者如同滿月。或者因為業障，遇到佛世尊已經涅槃很久，或者沒有聽到諸佛的名字，就像那些餓鬼在恒河中，根本看不到水，只能看到各種雜穢之物。或者看到諸佛各自從本土，示現威德大菩", "現代漢語譯本：薩，如是等事，皆由眾生自心所見，非佛所作。何以故？如來於一切法，無所分別，亦無所著，亦無所礙。譬如有人，于夢中見種種事，而彼夢中，無有分別，亦無所著，亦無所礙。如來亦爾，於一切法，無所分別，亦無所著，亦無所礙。是故，一切眾生，隨其心業，見諸佛土，或凈或穢，或佛在世，或入涅槃，或處道場，或為說法，或見種種神通變化，或見種種威儀所行，皆由眾生自心所見，非佛所作。如來於一切法，無所分別，亦無所著，亦無所礙。是故，一切眾生，隨其心業，見諸佛土，或凈或穢，或佛在世，或入涅槃，或處道場，或為說法，或見種種神通變化，或見種種威儀所行，皆由眾生自心所見，非佛所作。何以故？如來於一切法，無所分別，亦無所著，亦無所礙。譬如有人，于夢中見種種事，而彼夢中，無有分別，亦無所著，亦無所礙。如來亦爾，於一切法，無所分別，亦無所著，亦無所礙。是故，一切眾生，隨其心業，見諸佛土，或凈或穢，或佛在世，或入涅槃，或處道場，或為說法，或見種種神通變化，或見種種威儀所行，皆由眾生自心所見，非佛所作。何以故？如來於一切法，無所分別，亦無所著，亦無所礙。譬如有人，于夢中見種種事，而彼夢中，無有分別，亦無所著，亦無所礙。如來亦爾，於一切法，無所分別，亦無所著，亦無所礙。是故，一切眾生，隨其心業，見諸佛土，或凈或穢，或佛在世，或入涅槃，或處道場，或為說法，或見種種神通變化，或見種種威儀所行，皆由眾生自心所見，非佛所作。", "english_translations": [ "English version: It is the same here. Moreover, in each mote of dust of all Buddha lands, there are lands equal to the motes of dust of all Buddha lands. In each moment, in each land, all the majestic conduct of all Buddhas naturally appears, whether it is birth in a heavenly palace or even entering Nirvana, liberating immeasurable asamkhya (countless) beings. Thus, thought after thought, until the endless future, constantly performing Buddha deeds, benefiting beings, until the exhaustion of space and the realm of beings, never ceasing. Yet, the Buddha lands do not diminish, and the motes of dust do not increase. Why is this so? Because all dharmas are like illusions and flames, not firm. For example, like the great Bodhisattvas, as numerous as the motes of dust in ten Buddha worlds, who are all dwelling together in this Magadha country within twelve yojanas, without obstructing each other. Each mote of dust of theirs contains countless Buddha worlds, some facing upwards, some downwards, some facing each other, some facing away, some standing sideways, some interpenetrating without obstruction, and it is the same here. Just as a person in a dream sees various things in one place, because they are not real, there is no obstruction. All these Buddha lands are manifested by the mind. Some see the kalpa burning, some see it already burned out, some formed by wind, some pure, some impure, some without Buddhas, all due to beings seeing these various differences according to their own karmic actions. For example, a hungry ghost, tormented by hunger and thirst, goes to the Ganges River, some see water, some see ashes, pus, blood, and excrement, filled with impurities. Beings are also like this, each according to their karma, seeing their Buddha land as either pure or impure, or the Buddha in the world, or entering Nirvana, or in the Bodhi-mandala teaching the Dharma, or hearing the teaching of the supreme truth, or hearing the teaching praising giving, or seeing walking and standing, or seeing sitting and eating, or seeing the body one time taller than ordinary people, even up to seven times taller, or one yojana, or a hundred yojanas, or a thousand yojanas, or seeing the majestic light like the rising sun, or like the full moon. Or due to karmic obstacles, encountering the Buddha World Honored One who has already entered Nirvana long ago, or not hearing the names of the Buddhas, like those hungry ghosts in the Ganges River, who do not see water at all, but only see various impure things. Or seeing Buddhas each from their own lands, manifesting great majestic Bodhi", "English version: sattvas, such things are all seen by the minds of beings, not done by the Buddhas. Why is this so? The Tathagata has no discrimination, no attachment, and no obstruction in all dharmas. For example, a person sees various things in a dream, but in that dream, there is no discrimination, no attachment, and no obstruction. The Tathagata is also like this, having no discrimination, no attachment, and no obstruction in all dharmas. Therefore, all beings, according to their karmic actions, see the Buddha lands as either pure or impure, or the Buddha in the world, or entering Nirvana, or in the Bodhi-mandala, or teaching the Dharma, or seeing various supernatural transformations, or seeing various majestic conduct, all seen by the minds of beings, not done by the Buddhas. The Tathagata has no discrimination, no attachment, and no obstruction in all dharmas. Therefore, all beings, according to their karmic actions, see the Buddha lands as either pure or impure, or the Buddha in the world, or entering Nirvana, or in the Bodhi-mandala, or teaching the Dharma, or seeing various supernatural transformations, or seeing various majestic conduct, all seen by the minds of beings, not done by the Buddhas. Why is this so? The Tathagata has no discrimination, no attachment, and no obstruction in all dharmas. For example, a person sees various things in a dream, but in that dream, there is no discrimination, no attachment, and no obstruction. The Tathagata is also like this, having no discrimination, no attachment, and no obstruction in all dharmas. Therefore, all beings, according to their karmic actions, see the Buddha lands as either pure or impure, or the Buddha in the world, or entering Nirvana, or in the Bodhi-mandala, or teaching the Dharma, or seeing various supernatural transformations, or seeing various majestic conduct, all seen by the minds of beings, not done by the Buddhas. Why is this so? The Tathagata has no discrimination, no attachment, and no obstruction in all dharmas. For example, a person sees various things in a dream, but in that dream, there is no discrimination, no attachment, and no obstruction. The Tathagata is also like this, having no discrimination, no attachment, and no obstruction in all dharmas. Therefore, all beings, according to their karmic actions, see the Buddha lands as either pure or impure, or the Buddha in the world, or entering Nirvana, or in the Bodhi-mandala, or teaching the Dharma, or seeing various supernatural transformations, or seeing various majestic conduct, all seen by the minds of beings, not done by the Buddhas." ] }
薩形，來入此會。或一剎中，眾生唯見劫火所燒，或一剎中，眾生充滿咸共見佛。或見如來攝一切剎入一佛剎，以一佛剎入一切剎，如眾翳者同於一處，見各差別，互不相礙，皆由眼翳不見正色。眾生亦爾，色性無礙，心緣異故，蔽于正見，不了真實。
「佛子！今更為汝，略說住此三昧之法，如佛世尊住此三昧，於一念中，遍虛空界毛端量處無量佛土及彼佛土，一一塵中各有法界微塵等剎，為欲利益諸眾生故，剎那剎那遍一一剎，現十佛剎微塵等諸佛方便威儀所行。如是乃至一切眾生，未盡證得無上菩提，常無斷絕。如此一佛，第二、第三，乃至十方一切諸佛，一一所現大威德力，亦復如是。」
時德藏菩薩聞是說已，即于座上得此三昧，即時見彼無量諸佛及知諸佛威德方便，以三昧力亦能如是調伏眾生。百恒河沙諸菩薩眾，各別證得種種三昧忍及諸地。觀自在等諸大菩薩住十地者，功德妙行悉圓滿故，皆已久遠得此三昧，一剎那中攝無量劫，一微塵中納無量土，於一念中遍一切剎，度無量眾生，常無功用，自然示現諸佛事故。雖聞此法，更無所進。如滿瓶水置於雨中，不容一渧，斯諸菩薩，亦復如是。
爾時世尊在三昧中，放眉間光，名大顯發，所有一切有功用行、未證十地諸菩薩等，遇斯光
【現代漢語翻譯】 現代漢語譯本：薩形（菩薩名），來參加這個法會。有時在一剎那間，眾生只看到劫火焚燒一切，有時在一剎那間，眾生充滿，共同見到佛。有時見到如來將一切佛剎攝入一個佛剎，又將一個佛剎放入一切佛剎，就像有眼翳的人在同一處，看到各種不同的景象，彼此不互相妨礙，都是因為眼翳而看不到真實顏色。眾生也是這樣，色性本無障礙，因為心念的緣故，被遮蔽了正確的見解，不能瞭解真實。 佛子！現在我再為你們，簡略地說一下安住於此三昧的方法，就像佛世尊安住於此三昧，在一念之間，遍及虛空界如毛端般微小的地方，有無量佛土，並且在那些佛土的每一個微塵中，都有如法界微塵般多的佛剎。爲了利益一切眾生，剎那剎那遍及每一個佛剎，示現十佛剎微塵般多的諸佛方便威儀所行。這樣乃至一切眾生，沒有完全證得無上菩提，這種示現也常無斷絕。像這樣一位佛，第二位、第三位，乃至十方一切諸佛，他們各自所顯現的大威德力，也是如此。 當時德藏菩薩聽到這些話后，就在座位上證得了這個三昧，立刻見到無量諸佛，並且知道諸佛的威德方便，也能夠用三昧的力量這樣調伏眾生。百恒河沙的菩薩眾，各自證得了種種三昧忍和各個菩薩的階位。觀自在等住在十地的大菩薩，因為功德妙行都已圓滿，所以早已證得這個三昧，在一剎那間攝入無量劫，在一個微塵中容納無量佛土，在一念之間遍及一切佛剎，度化無量眾生，常常不用功力，自然示現諸佛的事業。雖然聽聞了這個法，也沒有什麼可以再進步的了。就像裝滿水的瓶子放在雨中，不能再容納一滴水，這些菩薩也是這樣。 這時世尊在三昧中，從眉間放出光明，名為大顯發，所有一切有功用修行、沒有證得十地的菩薩等，遇到這光明
【English Translation】 English version: Sā-xing (a Bodhisattva), came to join this assembly. Sometimes, in a single kshana (an extremely short period of time), sentient beings only see the kalpa fire burning everything; sometimes, in a single kshana, sentient beings are abundant, and together they see the Buddha. Sometimes they see the Tathagata (Buddha) gather all Buddha-lands into one Buddha-land, and place one Buddha-land into all Buddha-lands, just like those with eye disease, in the same place, see various different scenes, not interfering with each other, all because of the eye disease that they cannot see the true colors. Sentient beings are also like this; the nature of form is originally without obstruction, but because of the mind's conditions, they are obscured from correct views and cannot understand the truth. Buddha-children! Now, for you, I will briefly explain the method of abiding in this samadhi (state of meditative consciousness), just as the World Honored One (Buddha) abides in this samadhi. In a single thought, throughout the space of the universe, in places as small as the tip of a hair, there are immeasurable Buddha-lands, and in each dust particle of those Buddha-lands, there are Buddha-lands as numerous as the dust particles of the Dharma realm. For the sake of benefiting all sentient beings, in every kshana, they pervade every Buddha-land, manifesting the expedient and majestic conduct of Buddhas as numerous as the dust particles of ten Buddha-lands. Thus, until all sentient beings have fully attained Anuttara-samyak-sambodhi (supreme enlightenment), this manifestation is constant and without interruption. Like this one Buddha, the second, the third, and even all the Buddhas of the ten directions, the great majestic power that each of them manifests is also like this. At that time, Bodhisattva Virtue Treasury, having heard these words, attained this samadhi while seated, and immediately saw immeasurable Buddhas, and knew the expedient means of the Buddhas' majestic power, and was also able to subdue sentient beings in this way with the power of samadhi. Hundreds of Ganges River sands of Bodhisattvas each attained various samadhi-kshanti (patience in samadhi) and the various Bodhisattva stages. Great Bodhisattvas such as Avalokiteśvara (Bodhisattva of Compassion), who abide in the tenth stage, because their meritorious virtues and wonderful practices are all complete, have long since attained this samadhi. In a single kshana, they gather immeasurable kalpas; in a single dust particle, they contain immeasurable lands; in a single thought, they pervade all Buddha-lands, liberating immeasurable sentient beings, constantly without effort, naturally manifesting the deeds of the Buddhas. Although they have heard this Dharma, there is nothing more for them to advance. Like a bottle filled with water placed in the rain, it cannot hold another drop, these Bodhisattvas are also like this. At this time, the World Honored One, in samadhi, emitted light from between his eyebrows, named Great Manifestation, and all those who are practicing with effort and have not attained the tenth stage, upon encountering this light
已，悉見空中諸毛端處及微塵中無量佛剎，如琉璃瓶盛白芥子，觀者悉見彼諸菩薩，見微塵中一切佛剎，亦復如是。及見彼剎一切諸佛，於一一佛身見一切佛身，一一諸佛有無量名，皆為利益一一眾生，唸唸常於一一佛剎，自然應現，成阿耨多羅三藐三菩提。譬于高幢置如意珠，自然普雨種種珍寶，隨眾生意，悉令滿足。如來亦爾，現正等覺，自然度脫無量眾生。是諸剎中眾生各異，而不相礙，如神力者遊行虛空，山河石壁，無所掛礙。何以故？一切諸趣皆如幻焰，無堅實故。諸菩薩眾既睹是已，各見其身遍一切剎，於一念中一一佛前，或經一劫、二劫、三劫、或百千劫、或一念頃、或一須臾，恭敬供養。或聞佛說諸波羅蜜陀羅尼門，或說諸地，或現神變，以一切劫入一念中，生甚奇特難遭之想，作是念言：「云何世尊威德自在，於一剎那，令我具足無量劫中善根福德，速證如來不思議境界三昧大威神力？」
爾時德藏菩薩為欲利益諸眾生故，復問普賢菩薩言：「其有欲證此三昧者，修何福德、施、戒、智慧？」
時普賢菩薩遍於十方一切凈剎，現成正覺化眾生者，告德藏菩薩言：「佛子！若欲證得此三昧者，先應修福，集諸善根，謂常供養佛法僧眾，及以父母，所有一切貧窮苦惱無救無歸可悲愍者，攝
【現代漢語翻譯】 現代漢語譯本：
『已』，（菩薩）完全看見空中所有毛髮尖端之處以及微塵之中無量佛剎，就像琉璃瓶中盛著白芥子一樣，觀看的人都能看見那些菩薩，看見微塵中的一切佛剎，也是如此。並且看見那些佛剎中的一切諸佛，在每一尊佛的身上看見一切佛身，每一尊佛都有無量的名號，都是爲了利益每一個眾生，唸唸之間常常在每一個佛剎，自然應現，成就阿耨多羅三藐三菩提（無上正等正覺）。譬如在高高的旗桿上放置如意寶珠，自然普遍降下種種珍寶，隨著眾生的心意，全部令其滿足。如來也是這樣，顯現正等正覺，自然度脫無量眾生。這些佛剎中的眾生各不相同，但是互不障礙，就像有神通力的人，在虛空、山河、石壁中，沒有任何阻礙。為什麼呢？因為一切諸趣都像幻影火焰一樣，沒有堅實的實體。諸位菩薩們既然看見了這些，各自看見自己的身體遍佈一切佛剎，在一念之間，在每一尊佛前，或者經過一劫、二劫、三劫、或者百千劫、或者一念之間、或者一須臾，恭敬供養。或者聽聞佛說諸波羅蜜陀羅尼門（到達彼岸的咒語法門），或者說諸地（菩薩修行的各個階段），或者顯現神通變化，以一切劫進入一念之中，產生非常奇特難得的想法，這樣想道：『為什麼世尊的威德如此自在，在一剎那間，就讓我具足無量劫中的善根福德，迅速證得如來不可思議境界的三昧大威神力？』
當時，德藏菩薩爲了利益一切眾生，又問普賢菩薩說：『如果有想要證得這種三昧的人，應該修習什麼樣的福德、佈施、持戒、智慧呢？』
這時，普賢菩薩遍佈十方一切清凈佛剎，顯現成就正覺教化眾生的人，告訴德藏菩薩說：『佛子！如果想要證得這種三昧，首先應該修習福德，積聚各種善根，就是常常供養佛法僧三寶，以及父母，對於所有貧窮困苦、無依無靠、可悲可憐的人，要攝受他們，
【English Translation】 English version:
'Already,' (the Bodhisattva) completely sees all the tips of hairs in the air and the immeasurable Buddha-lands within the dust motes, just like white mustard seeds contained in a crystal bottle, and the observers can see those Bodhisattvas, and see all the Buddha-lands within the dust motes, it is also like this. And see all the Buddhas in those lands, see all the Buddha-bodies in each Buddha's body, each Buddha has immeasurable names, all for the benefit of each sentient being, constantly appearing naturally in each Buddha-land in every thought, achieving Anuttara-samyak-sambodhi (supreme perfect enlightenment). It is like placing a wish-fulfilling jewel on a high banner, which naturally rains down all kinds of treasures, fulfilling all the wishes of sentient beings. The Tathagata is also like this, manifesting perfect enlightenment, naturally liberating immeasurable sentient beings. The sentient beings in these lands are all different, but they do not obstruct each other, just like those with supernatural powers, in the void, mountains, rivers, and stone walls, there is no obstruction. Why is this? Because all the realms are like illusions and flames, without any solid substance. Since the Bodhisattvas have seen this, each sees their own body pervading all the Buddha-lands, in a single thought, before each Buddha, either passing through one kalpa, two kalpas, three kalpas, or hundreds of thousands of kalpas, or in a single thought, or in a moment, respectfully making offerings. Or hearing the Buddha speak of the Paramita Dharani gates (mantra methods to reach the other shore), or speaking of the Bhumis (various stages of Bodhisattva practice), or manifesting supernatural transformations, entering a single thought with all kalpas, giving rise to very strange and rare thoughts, thinking: 'Why is the World Honored One's majestic power so free, that in a single instant, it allows me to possess the roots of goodness and merit from immeasurable kalpas, quickly realizing the Tathagata's inconceivable realm of Samadhi's great majestic power?'
At that time, Bodhisattva Virtue Treasury, for the benefit of all sentient beings, again asked Bodhisattva Universal Virtue, saying: 'If there are those who wish to realize this Samadhi, what kind of merit, giving, precepts, and wisdom should they cultivate?'
At this time, Bodhisattva Universal Virtue, who manifests the achievement of perfect enlightenment to teach sentient beings throughout all pure Buddha-lands in the ten directions, told Bodhisattva Virtue Treasury, saying: 'Son of the Buddha! If you wish to realize this Samadhi, you should first cultivate merit, accumulate all kinds of good roots, that is, constantly make offerings to the Buddha, Dharma, and Sangha, as well as to parents, and for all those who are poor, suffering, without refuge, and pitiful, you should embrace them,
取不捨，乃至身肉無所吝惜。何以故？供養佛者，得大福德，速成阿耨多羅三藐三菩提，令諸眾生，皆獲安樂；供養法者，增長智慧，證法自在，能正了知諸法實性；供養僧者，增長無量福智資糧，致成佛道。供養父母和上尊師，及世間中曾致饒益賴其恩者，應念倍增報恩供養。何以故？以知恩者，雖在生死，不壞善根；不知恩者，善根斷滅，作諸惡業。故諸如來，稱讚知恩，毀背恩者。又常愍濟諸苦眾生，菩薩由此廣大善根，永不退失。若人有能勤修福德，常念報恩，悲愍眾生，則為菩提已在其手。應知佛說，能隨供養此三種田，一一成就無量善根。
「德藏當知，菩薩次應植廣大種，由是故生此三昧牙，成菩提果。云何植種？謂持種種微妙花鬘、涂香、末香、及眾伎樂，恭敬供養現在諸佛，或佛形像，作是思惟：『如上所說，遍於虛空毛端量處及微塵內無量剎中，一一所見，諸佛威力及菩薩眾，我悉于彼諸佛會中，一心正念，普皆供養。如所供養一佛法性，即是一切諸佛法性，若我供養一如來者，即為供養一切如來。隨彼一一諸佛神力，能以幾劫入於一念，亦爾所劫，供養如來。』若有眾生信解此法，種植大種，即能得是如來不思議境界廣大三昧。故，善男子！應以此法，日日供養，由是下至於諸佛所，但
【現代漢語翻譯】 現代漢語譯本：不執著于獲取，甚至不吝惜自己的身肉。為什麼呢？因為供養佛，可以獲得巨大的福德，迅速成就阿耨多羅三藐三菩提（無上正等正覺），使一切眾生都獲得安樂；供養法，可以增長智慧，證得法自在，能夠正確了知諸法的真實本性；供養僧，可以增長無量的福德和智慧資糧，最終成就佛道。供養父母、和尚（出家受戒的師父）、尊師，以及世間中曾經給予自己饒益、依賴其恩惠的人，應當更加倍地報恩供養。為什麼呢？因為知恩的人，即使在生死輪迴中，也不會壞失善根；不知恩的人，善根會斷滅，造作各種惡業。所以諸佛如來，都稱讚知恩的人，而譴責背棄恩情的人。並且常常憐憫救濟受苦的眾生，菩薩因此獲得廣大的善根，永遠不會退失。如果有人能夠勤奮地修習福德，常常想著報恩，悲憫眾生，那麼可以說菩提已經掌握在他的手中。應當知道佛說，能夠隨順供養這三種福田，每一種都能成就無量的善根。 德藏（菩薩名）應當知道，菩薩接下來應當種植廣大的種子，由此才能生出三昧（禪定）的萌芽，成就菩提的果實。如何種植種子呢？就是用各種微妙的花鬘、涂香、末香以及各種伎樂，恭敬地供養現在的諸佛，或者佛的形像，這樣思惟：『如上面所說，遍佈于虛空毛端大小的地方以及微塵內的無量剎土中，每一個所見到的諸佛的威力和菩薩眾，我都在那些諸佛的法會中，一心正念，普遍地供養。如同我所供養的一佛的法性，就是一切諸佛的法性，如果我供養一位如來，就等於供養一切如來。隨著每一位諸佛的神力，能夠以多少劫的時間進入一念之中，我也用同樣多的劫數，供養如來。』如果有眾生相信並理解這種法，種植廣大的種子，就能得到如來不可思議境界的廣大三昧。所以，善男子！應當用這種方法，每天供養，由此下至諸佛所在之處，但
【English Translation】 English version: Not clinging to acquisition, and not even begrudging one's own flesh and blood. Why is this so? Because making offerings to the Buddha brings great merit, swiftly achieving Anuttara-samyak-sambodhi (supreme perfect enlightenment), enabling all sentient beings to attain peace and happiness; making offerings to the Dharma increases wisdom, attaining freedom in the Dharma, and being able to correctly understand the true nature of all phenomena; making offerings to the Sangha increases immeasurable merit and wisdom resources, ultimately achieving Buddhahood. Making offerings to parents, Upadhyaya (ordaining teacher), venerable teachers, and those in the world who have benefited oneself and upon whose kindness one relies, one should repay their kindness with even greater offerings. Why is this so? Because those who are grateful, even in the cycle of birth and death, will not destroy their roots of goodness; those who are ungrateful will have their roots of goodness severed, and will commit all kinds of evil deeds. Therefore, all Tathagatas praise those who are grateful and condemn those who betray kindness. Furthermore, they constantly have compassion and relieve the suffering of sentient beings, and through this, Bodhisattvas obtain vast roots of goodness, which they will never lose. If a person can diligently cultivate merit, constantly think of repaying kindness, and have compassion for sentient beings, then it can be said that Bodhi is already in their grasp. It should be known that the Buddha said that by making offerings to these three fields of merit, each one can achieve immeasurable roots of goodness. O De Zang (name of a Bodhisattva), you should know that Bodhisattvas should next plant vast seeds, and from this, the sprout of Samadhi (meditative absorption) will grow, and the fruit of Bodhi will be achieved. How does one plant seeds? It is by using various exquisite flower garlands, scented ointments, powdered incense, and various musical instruments, respectfully making offerings to the Buddhas present now, or to the images of the Buddhas, thinking thus: 『As mentioned above, throughout the space of a hair tip and in the countless lands within a mote of dust, in each place where the power of the Buddhas and the Bodhisattva assemblies are seen, I, with a single-minded focus, make offerings to all of them. Just as the Dharma-nature of one Buddha that I offer to is the Dharma-nature of all Buddhas, if I make offerings to one Tathagata, it is equivalent to making offerings to all Tathagatas. According to the divine power of each Buddha, which can enter into a single thought in how many kalpas, I will also make offerings to the Tathagatas for that many kalpas.』 If there are sentient beings who believe and understand this Dharma, and plant vast seeds, they will be able to obtain the vast Samadhi of the inconceivable realm of the Tathagatas. Therefore, O good man! You should use this method to make offerings daily, and by this, you will reach the place of the Buddhas, but
一敬禮，亦能令此種子增長三昧牙生。又應常以佈施、持戒、大愿、智慧而溉灌之。又復菩薩為灌三昧，修行施時，不簡福田、怨親、善惡、持戒破戒、富貴貧窮。又復思惟：『施於富者雖無所用，然我自應修習施行。』菩薩又應清凈持戒，見毀禁者起大悲愍，不應于彼生嫌恚心。又應深發大菩提愿：『我當決定唸唸普于遍滿虛空毛端量處，乃至一切佛剎塵中無量世界，成等正覺，轉妙法輪，度諸眾生，如今世尊毗盧遮那，等無有異，不起功用，攝無量劫入於一念。』即于如是一一剎中，各現佛剎微塵等諸佛威儀，一一威儀各度恒河沙等眾生，皆令離苦，乃至虛空眾生界盡，常無休息。
「佛子！修智慧者，一心諦聽，今為汝說。若善男子、善女人為求無上菩提，發心欲證此三昧者，是人要須先修智慧，以此三昧由慧得故。修智慧者，應當遠離妄語、綺語、及諸散亂無益之事，于諸眾生雖起大悲而常攝心，不染、不散。詣精舍中睹佛形像，金色莊嚴，或純金成，身相具足，無量化佛入於三昧，在圓光中次第而坐。即于像前頭面禮足，作是思惟：『我聞十方無量諸佛，今現在世，所謂：一切義成佛、阿彌陀佛、寶幢佛、阿閦佛、毗盧遮那佛、寶月佛、寶光佛等。』于彼諸佛隨心所樂尊重之處，生大凈信。想佛形像
【現代漢語翻譯】 現代漢語譯本 一次敬禮，也能使這三昧的種子增長，生出三昧的萌芽。又應當經常用佈施、持戒、大愿、智慧來灌溉它。菩薩爲了灌溉三昧，在修行佈施時，不選擇福田（指值得佈施的對象）、怨親、善惡、持戒破戒、富貴貧窮。又進一步思惟：『佈施給富人雖然他們用不上，但我自己應當修習佈施的行為。』菩薩又應當清凈地持戒，見到毀犯戒律的人，生起大悲憫之心，不應該對他們產生嫌惡憎恨的心。又應當深深地發起大菩提愿：『我應當決定在每一個念頭中，普遍地在遍滿虛空的毛端那樣微小的地方，乃至一切佛剎的微塵中無量的世界，成就等正覺，轉動微妙的法輪，度化一切眾生，就像現在的世尊毗盧遮那（Vairocana，意為光明遍照）一樣，沒有任何差別，不需刻意作為，就能將無量劫的時間攝入一個念頭之中。』就在這樣一個又一個的剎土中，各自顯現佛剎微塵那樣多的諸佛的威儀，每一個威儀都度化恒河沙數那樣多的眾生，都讓他們脫離痛苦，乃至虛空中的眾生界全部度盡，永不停息。 『佛子！修行智慧的人，一心仔細聽，現在為你們說。如果善男子、善女人爲了求得無上菩提，發心想要證得這個三昧，這個人必須先修習智慧，因為這個三昧是由智慧而得到的。修行智慧的人，應當遠離妄語、綺語，以及各種散亂無益的事情，對於一切眾生雖然生起大悲心，但要常常收攝自己的心，不被污染，不散亂。到精舍中看到佛的形像，金色莊嚴，或者純金製成，身相具足，無量化佛進入三昧，在圓光中依次而坐。就在佛像前頭面禮足，這樣思惟：『我聽說十方無量諸佛，現在世間，比如：一切義成佛（Sarvarthasiddha，意為一切義成就）、阿彌陀佛（Amitābha，意為無量光）、寶幢佛（Ratnaketu，意為寶幢）、阿閦佛（Akshobhya，意為不動）、毗盧遮那佛（Vairocana，意為光明遍照）、寶月佛（Ratnachandra，意為寶月）、寶光佛（Ratnaprabha，意為寶光）等。』對於這些諸佛，隨自己心中所喜歡和尊重的地方，生起大清凈的信心。觀想佛的形像。
【English Translation】 English version A single act of reverence can also cause the seed of this samadhi to grow, sprouting the shoot of samadhi. Moreover, one should constantly irrigate it with generosity, moral discipline, great vows, and wisdom. Furthermore, when a Bodhisattva cultivates generosity to irrigate samadhi, they do not discriminate between fields of merit (those worthy of giving), enemies and friends, good and evil, those who uphold or break precepts, the rich and the poor. They further contemplate: 『Although giving to the wealthy may be of no use to them, I myself should cultivate the practice of giving.』 A Bodhisattva should also maintain pure moral discipline, and upon seeing those who violate precepts, they should arise with great compassion, and should not harbor feelings of dislike or hatred towards them. They should also deeply generate the great Bodhi vow: 『I shall, with determination, in every single thought, universally in every space as small as the tip of a hair, and even in the countless worlds within the dust of all Buddha-lands, attain perfect enlightenment, turn the wondrous Dharma wheel, and liberate all sentient beings, just like the present World Honored One, Vairocana (meaning 'the Illuminator'), without any difference, without any effort, encompassing countless kalpas into a single thought.』 In each and every such land, they manifest the majestic demeanor of Buddhas as numerous as the dust of Buddha-lands, and each demeanor liberates sentient beings as numerous as the sands of the Ganges River, causing them all to be free from suffering, until the realm of sentient beings in space is completely exhausted, without ever ceasing. 『Children of the Buddha! Those who cultivate wisdom, listen attentively with one mind, I will now speak to you. If a good man or good woman, seeking supreme Bodhi, aspires to attain this samadhi, that person must first cultivate wisdom, for this samadhi is obtained through wisdom. Those who cultivate wisdom should refrain from false speech, frivolous speech, and all scattered and useless activities. Although they generate great compassion for all sentient beings, they should always gather their minds, not being defiled or scattered. Upon entering a monastery and seeing the image of the Buddha, adorned with golden splendor, or made of pure gold, with a complete form, countless manifested Buddhas entering samadhi, seated in order within the halo, they should bow their heads and feet before the image, and contemplate thus: 『I have heard that countless Buddhas in the ten directions are now in the world, such as: Sarvarthasiddha Buddha (meaning 'the Accomplisher of All Purposes'), Amitābha Buddha (meaning 'Infinite Light'), Ratnaketu Buddha (meaning 'Jeweled Banner'), Akshobhya Buddha (meaning 'Immovable'), Vairocana Buddha (meaning 'the Illuminator'), Ratnachandra Buddha (meaning 'Jeweled Moon'), Ratnaprabha Buddha (meaning 'Jeweled Light'), and others.』 Towards these Buddhas, in the place that one likes and respects in their heart, they should generate great pure faith. They should visualize the image of the Buddha.
，作彼如來真實之身，恭敬尊重如現前見，上下諦觀一心不亂。往空閑處端坐思惟，如佛現前，一手量許，心常繫念，不令忘失；若暫忘失，復應往觀。如是觀時，生極尊重恭敬之心，如佛真身現在其前，了了明見，不復于彼作形像解。見已，即應于彼佛所，以妙花鬘、末香、涂香恭敬右繞，種種供養。彼應如是一心繫念，常如世尊現其前住。然佛世尊一切見者、一切聞者、一切知者，悉知我心。如是審復，想見成已，還詣空處，繫念在前，不令忘失。一心勤修，滿三七日，若福德者，即見如來現在其前；其有先世造惡業障不得見者，若能一心精勤不退，更無異想，還得速見。何以故？若有為求無上菩提，於一事中專心修習，無不成辦。若於所修數數怯退，彼尚不能自得解脫，何況度脫諸苦眾生？若遇如是，疾得菩提正真之道，不能勤修，當知徒是地之重擔。譬如有人于大海中，飲一掬水，即為已飲閻浮提中一切河水。菩薩如是，若能修習此菩提海，則為已修一切三昧諸忍、諸地、諸陀羅尼，是故常應勤修匪懈，離於放逸，繫念一心，要令自得現前見佛。
「如是修習初見佛時，作是思惟：『為真佛耶？為形像耶？』若知所見是真佛者，便於佛前，兩膝著地，合掌恭敬，憶念虛空毛端量處及微塵中一切諸佛無量
【現代漢語翻譯】 現代漢語譯本：將他視為如來的真實之身，恭敬尊重，如同親眼所見一般，上下仔細觀察，一心不亂。前往空閑之處端坐思惟，如同佛陀顯現在眼前，大小約一手掌的距離，心中常常繫念，不讓它忘失；如果暫時忘失，應當再次前往觀察。如此觀察時，生起極其尊重恭敬之心，如同佛陀真身現在眼前，清清楚楚地看見，不再將他理解為形像。看見之後，就應當在那佛陀之處，用美妙的花鬘、末香、涂香恭敬地右繞，進行種種供養。他應當這樣一心繫念，常常如同世尊顯現在他面前。然而佛陀世尊是一切見者、一切聞者、一切知者，完全知道我的心。如此仔細反覆，觀想成就之後，再回到空閑之處，將佛陀繫念在眼前，不讓它忘失。一心勤奮修行，滿二十一天，如果有福德的人，就能看見如來現在他的面前；那些前世造作惡業有障礙而不能看見的人，如果能夠一心精勤不退，不再有其他想法，也能很快見到。為什麼呢？如果有人爲了求得無上菩提，在某一件事中專心修習，沒有不能成就的。如果對於所修習的常常退縮，他尚且不能自己得到解脫，更何況度脫那些受苦的眾生呢？如果遇到這樣的法門，能夠迅速得到菩提正道，卻不能勤奮修行，應當知道他只是白白地成為大地的負擔。譬如有人在大海中，喝了一捧水，就等於喝了閻浮提（Jambudvipa，指我們所居住的這個世界）中所有的河水。菩薩也是這樣，如果能夠修習這菩提海，就等於修習了一切三昧（Samadhi，禪定）、諸忍（Ksanti，忍辱）、諸地（Bhumi，菩薩修行的階位）、諸陀羅尼（Dharani，總持），所以應當常常勤奮修習不懈怠，遠離放逸，一心繫念，一定要讓自己親眼見到佛陀。 『如此修習初次見到佛陀時，應當這樣思惟：『這是真佛嗎？還是形像呢？』如果知道所見的是真佛，就應當在佛前，雙膝跪地，合掌恭敬，憶念虛空毛端大小的地方以及微塵中一切諸佛無量
【English Translation】 English version: Consider that to be the true body of the Tathagata, respectfully and reverently, as if seeing it directly before you, observing it carefully from top to bottom, with a focused and unwavering mind. Go to a quiet place, sit upright, and contemplate, as if the Buddha were appearing before you, about the size of a hand span, constantly keeping it in mind, not letting it be forgotten; if it is temporarily forgotten, you should go back to observe it again. When observing in this way, generate a deep sense of respect and reverence, as if the true body of the Buddha were present before you, seeing it clearly and distinctly, no longer interpreting it as a mere image. Having seen it, you should then, at that Buddha's place, respectfully circumambulate to the right with beautiful flower garlands, powdered incense, and fragrant ointments, making various offerings. He should thus focus his mind, constantly as if the World Honored One were standing before him. However, the Buddha, the World Honored One, is the one who sees all, hears all, and knows all, fully aware of my mind. After such careful and repeated contemplation, when the visualization is accomplished, return to a quiet place, keep the Buddha in mind, not letting it be forgotten. Diligently practice with a focused mind for twenty-one days. If one has merit, one will see the Tathagata present before them; those who have created evil karma in past lives and have obstacles preventing them from seeing, if they can diligently practice with a focused mind without retreating, and without other thoughts, they will also quickly see. Why is this so? If someone seeks unsurpassed Bodhi (Enlightenment) and focuses their practice on one thing, there is nothing that cannot be accomplished. If one frequently retreats from what they are practicing, they cannot even liberate themselves, let alone liberate suffering beings? If one encounters such a Dharma, which can quickly lead to the true path of Bodhi, but cannot practice diligently, know that they are merely a burden on the earth. For example, if someone in the great ocean drinks a handful of water, it is as if they have drunk all the water in all the rivers of Jambudvipa (the world we live in). A Bodhisattva is like this; if they can practice this ocean of Bodhi, it is as if they have practiced all Samadhis (meditative states), all Ksantis (patience), all Bhumis (stages of Bodhisattva practice), and all Dharanis (mantras), therefore, one should always practice diligently without laziness, abandoning negligence, focusing the mind, and ensuring that one personally sees the Buddha. 『When first seeing the Buddha through such practice, one should think: 『Is this the true Buddha? Or is it an image?』 If one knows that what is seen is the true Buddha, then one should kneel on both knees before the Buddha, join palms in reverence, and remember all the Buddhas in the space of a hair tip and in the dust particles, immeasurable
威德、大慈悲故，來現我前，即應啟請：『唯愿世尊為我演說如來不思議境界大三昧法。』若聞如來一切所說，應決定信，勿生疑惑，即於是處得此三昧。若先業障不能問者，則應思惟：『一切諸法，如幻、如焰、如翳、如影、如像、如夢，如是諦觀法性空寂。然知如來了一切法，皆如幻夢，如來自性非幻、非夢，猶如虛空，能以智悲出現我前，愿為我放大悲青光，滅除眾苦。』時佛即為放眉間光，名曰青焰，其光才照，諸苦銷除，即坐證得法光明忍，悉能了達無量三昧。第七日夜，夢見如來為授阿耨多羅三藐三菩提記。若知所見是形像者，應思諸佛及諸眾生皆亦如像，但隨想見，無實體性。既知如來如幻、如化、如夢、如焰，如是自然現前見佛，亦如夢中，無實可得，非生而生、非滅而滅、非去而去、非識而識、非有為而現諸行、非言說而演諸法、非我、非壽、非眾生、非養育、非趣生、非想、非作、非知、非食，非即蘊、非在蘊、而示諸蘊，乃至界處亦復如是。一切非有，亦復非無，是故諸佛及一切法，真實平等，皆同一相，如陽焰等。一切眾生諸佛及土，皆唯自心識想所現。識想為緣，所生諸色，畢竟非有。如來已離一切識想，是故不應以色像見。知所見像，隨想生故，乃至虛空毛端量處一切真佛，皆亦如是，
【現代漢語翻譯】 現代漢語譯本 以佛陀的威德和大慈悲的力量，他會顯現在我面前，我應該立即祈請：『唯愿世尊為我演說如來不可思議境界的大三昧法。』如果聽到如來所說的一切，應該堅定地相信，不要產生疑惑，這樣就能立刻在此處獲得這種三昧。如果因為先前的業障而不能提問，就應該這樣思惟：『一切諸法，都像幻象、像火焰、像眼翳、像影子、像影象、像夢境一樣，這樣如實地觀察法性的空寂。』然後要知道如來已經明瞭一切法，都像幻象和夢境一樣，而如來的自性不是幻象，也不是夢境，就像虛空一樣，能夠以智慧和慈悲顯現在我面前，愿為我放出大悲的青光，滅除一切痛苦。』這時佛陀就會從眉間放出光芒，名為青焰，這光芒一照，一切痛苦都消除了，立刻就坐證得法光明忍，完全能夠通達無量的三昧。第七天晚上，夢見如來為我授記阿耨多羅三藐三菩提（無上正等正覺）。如果知道所見的是形像，就應該思惟諸佛和一切眾生也都是像，只是隨著想法而顯現，沒有實體。既然知道如來像幻象、像變化、像夢境、像火焰一樣，這樣自然地在眼前見到佛，也像在夢中一樣，沒有真實可得的，不是生而生，不是滅而滅，不是去而去，不是識而識，不是有為而顯現諸行，不是言說而演說諸法，不是我，不是壽命，不是眾生，不是養育，不是趣生，不是想，不是作，不是知，不是食，不是即蘊，不是在蘊，而示現諸蘊，乃至界處也是這樣。一切都不是有，也不是無，所以諸佛和一切法，真實平等，都同一相，像陽焰一樣。一切眾生、諸佛和國土，都只是自己心識的顯現。心識為緣所產生的諸色，畢竟不是真實存在的。如來已經遠離了一切心識，所以不應該以色像來見。知道所見的像，是隨著想法而產生的，乃至虛空毛端那樣微小的地方，一切真佛也都是這樣。
【English Translation】 English version By the power of the Buddha's majestic virtue and great compassion, he will appear before me, and I should immediately request: 'May the World Honored One explain to me the great Samadhi Dharma of the inconceivable realm of the Tathagata.' If one hears all that the Tathagata speaks, one should firmly believe it, without any doubt, and thus one will immediately attain this Samadhi. If, due to past karmic obstacles, one cannot ask, then one should contemplate: 'All dharmas are like illusions, like flames, like eye diseases, like shadows, like images, like dreams; thus, truly observe the emptiness of the nature of dharmas.' Then know that the Tathagata has understood all dharmas, which are like illusions and dreams, while the Tathagata's own nature is neither illusion nor dream, but like empty space, able to appear before me with wisdom and compassion, wishing to emit the great compassionate blue light for me, extinguishing all suffering.' At this time, the Buddha will emit light from between his eyebrows, called the blue flame, and as soon as this light shines, all suffering will be eliminated, and one will immediately sit and attain the Dharma Light Endurance, fully able to understand immeasurable Samadhis. On the seventh night, one will dream of the Tathagata bestowing the prediction of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). If one knows that what is seen is an image, one should contemplate that all Buddhas and all sentient beings are also like images, appearing only according to one's thoughts, without any substantiality. Since one knows that the Tathagata is like an illusion, like a transformation, like a dream, like a flame, thus naturally seeing the Buddha appear before one is also like being in a dream, with nothing real to be obtained, not born of birth, not extinguished of extinction, not gone of going, not known of knowing, not with action manifesting all actions, not with speech expounding all dharmas, not self, not lifespan, not sentient beings, not nurturing, not going to birth, not thought, not action, not knowing, not eating, not being the aggregates, not in the aggregates, yet showing the aggregates, and even the realms and places are also like this. Everything is neither existent nor non-existent, therefore all Buddhas and all dharmas are truly equal, all of the same form, like a mirage. All sentient beings, Buddhas, and lands are all manifestations of one's own mind consciousness. The various forms produced by consciousness as a condition are ultimately not real. The Tathagata has already departed from all consciousness, therefore one should not see him through forms. Knowing that the image seen arises according to one's thoughts, even in a space as small as the tip of a hair, all true Buddhas are also like this.
猶如虛空，平等無異。若我分別即見於佛，若離分別即無所見，自心作佛，離心無佛，乃至三世一切諸佛，亦復如是，皆無所有，唯依自心。菩薩若能了知諸佛及一切法，皆唯心量，得隨順忍，或入初地，捨身速生妙喜世界，或生極樂凈佛土中，常見如來，親承供養。」
爾時，德藏菩薩復白普賢菩薩言：「若有眾生聞此法門，受持、讀誦、解說、書寫，得幾所福？」
普賢菩薩言：「佛子諦聽！若有人能攝三界中一切眾生，令脫生死得阿羅漢，一一羅漢各于百劫，以天上妙衣服、臥具、飲食、湯藥種種供養；般涅槃后，一一復為起七寶塔，恭敬供養。若復有人一百劫中，凈持禁戒，或修忍辱、精進、禪定，是人雖復得無量福，不如有人聞此法門尊重信受，不生譭謗，其福勝彼，速成正覺。」
是時，十方一切剎土無量諸佛，皆自現身，贊普賢菩薩言：「善哉，善哉！佛子！如汝所說。」
時釋迦牟尼如來，從其面門放無量色光，遍照三有，雨種種花，諸妙音樂不鼓自鳴，大地微動。于光中，而說偈言：
「若聞此法心清凈， 得諸地定陀羅尼， 戒忍自在神通力， 速證無上佛菩提。 轉未曾有妙法輪， 亦如過去大仙等， 於一念中攝多劫， 一塵普現無量剎。 無
【現代漢語翻譯】 現代漢語譯本：如同虛空一般，平等而無差別。如果我執著于分別，就會看到佛；如果我放下分別，就什麼也看不到。自心造就佛，離開自心就沒有佛。乃至過去、現在、未來一切諸佛，也都是如此，他們都沒有實體，只是依存於自心。菩薩如果能夠了知諸佛和一切法都只是心的顯現，就能獲得隨順忍（一種對真理的順應和接受），或者進入初地（菩薩修行階位的第一個階段），捨棄肉身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。 當時，德藏菩薩又問普賢菩薩：『如果有眾生聽聞這個法門，能夠受持、讀誦、解說、書寫，會得到多少福報呢？』 普賢菩薩說：『佛子，仔細聽！如果有人能夠度化三界（欲界、色界、無色界）中的一切眾生，讓他們脫離生死，證得阿羅漢果（小乘佛教的最高果位），並且讓每一位阿羅漢在百劫（極長的時間單位）中，都用天上最美好的衣服、臥具、飲食、湯藥等各種物品來供養；在他們般涅槃（佛教的死亡）之後，又為每一位阿羅漢建造七寶塔，恭敬供養。如果還有人在一百劫中，清凈地持守戒律，或者修習忍辱、精進、禪定，這個人雖然也能得到無量的福報，但是不如有人聽聞這個法門，尊重並相信接受，不產生譭謗，他的福報勝過前者，能夠迅速成就正覺（佛的覺悟）。』 這時，十方一切剎土（佛所教化的世界）中無量的諸佛，都親自顯現身形，讚歎普賢菩薩說：『說得好，說得好！佛子！正如你所說。』 當時，釋迦牟尼如來從他的面門放出無量光芒，照遍三有（欲有、色有、無色有），降下各種各樣的花朵，各種美妙的音樂不敲自鳴，大地微微震動。在光芒中，說出偈語： 『如果聽聞這個法門，內心清凈，就能得到諸地（菩薩修行的各個階段）的禪定和陀羅尼（總持一切法的能力），戒律、忍辱自在，擁有神通力，迅速證得無上的佛菩提（佛的智慧）。轉動前所未有的微妙法輪（佛法的教導），也像過去的大仙一樣，在一念之間攝取多劫，一粒微塵中普遍顯現無量的剎土。』
【English Translation】 English version: Like the void, it is equal and without difference. If I cling to distinctions, I will see the Buddha; if I let go of distinctions, I will see nothing. The mind creates the Buddha; apart from the mind, there is no Buddha. Even all the Buddhas of the past, present, and future are the same; they have no substance, but rely solely on the mind. If a Bodhisattva can understand that all Buddhas and all dharmas are merely manifestations of the mind, they will attain the 'acceptance of accordance' (a state of acceptance and understanding of the truth), or enter the first Bhumi (the first stage of a Bodhisattva's path), abandon their physical body and quickly be reborn in the World of Wonderful Joy, or be reborn in the Pure Land of Ultimate Bliss, where they will constantly see the Tathagata and personally receive offerings. At that time, Bodhisattva Virtue Treasury asked Bodhisattva Universal Worthy again, 'If there are sentient beings who hear this Dharma gate, and can uphold, recite, explain, and write it, how much merit will they obtain?' Bodhisattva Universal Worthy said, 'Child of the Buddha, listen carefully! If someone can gather all sentient beings in the three realms (the desire realm, the form realm, and the formless realm), liberate them from birth and death, and enable them to attain Arhatship (the highest attainment in Hinayana Buddhism), and for each Arhat, for a hundred kalpas (extremely long periods of time), they offer various things such as the finest heavenly clothes, bedding, food, and medicine; after their Parinirvana (Buddhist death), they build seven-jeweled stupas for each Arhat, and make respectful offerings. If there is another person who, for a hundred kalpas, purely upholds the precepts, or cultivates patience, diligence, and meditation, although this person will also obtain immeasurable merit, it is not as great as the merit of someone who hears this Dharma gate, respects and believes in it, and does not slander it. Their merit surpasses the former, and they can quickly attain Right Enlightenment (Buddhahood).' At that time, countless Buddhas from all the lands in the ten directions manifested their bodies and praised Bodhisattva Universal Worthy, saying, 'Excellent, excellent! Child of the Buddha! It is as you have said.' Then, Shakyamuni Tathagata emitted immeasurable rays of light from his face, illuminating the three realms of existence (the realm of desire, the realm of form, and the formless realm), raining down various kinds of flowers, and various wonderful music played without being struck, and the earth trembled slightly. Within the light, he spoke the following verse: 'If one hears this Dharma and their mind becomes pure, they will attain the samadhi and dharani (the power to hold all dharmas) of the various Bhumis (stages of a Bodhisattva's path), the freedom of precepts and patience, and the power of supernatural abilities, and quickly attain the unsurpassed Bodhi (Buddha's wisdom). They will turn the unprecedented wonderful Dharma wheel (the teachings of the Buddha), and like the great sages of the past, in a single thought, they will encompass many kalpas, and in a single mote of dust, they will universally manifest countless lands.'
量眾生沒三界， 諸苦所惱常逼切， 邪見纏縛失正道， 唸唸皆令得解脫。」
普賢菩薩於此法門，久已證故，為眾說時，億千天人度一切苦，皆于阿耨多羅三藐三菩提得不退轉。德藏菩薩及餘一切菩薩眾會，世間天、龍、阿修羅等，皆大歡喜，信受奉行。
大方廣如來不思議境界經
【現代漢語翻譯】 現代漢語譯本：觀察眾生沉溺於三界（欲界、色界、無色界），被各種痛苦所困擾，常常遭受逼迫。 被邪見纏繞束縛，迷失了正確的道路，我願每一念都讓他們得到解脫。 普賢菩薩（象徵一切菩薩行愿的代表）對於這個法門，早已證悟，當他為大眾宣說時，億萬天人和眾生都脫離了一切痛苦，都在阿耨多羅三藐三菩提（無上正等正覺）上得到不退轉的境界。 德藏菩薩（具有功德寶藏的菩薩）以及其他一切菩薩眾會，世間的天、龍、阿修羅（均為天龍八部護法神）等，都非常歡喜，信受奉行。
【English Translation】 English version: Observing sentient beings immersed in the Three Realms (the desire realm, the form realm, and the formless realm), constantly afflicted and oppressed by various sufferings. Entangled and bound by wrong views, they have lost the right path. May every thought lead them to liberation. Samantabhadra Bodhisattva (representing the embodiment of all Bodhisattva vows and practices), having long ago realized this Dharma gate, when he expounds it to the assembly, countless heavenly beings and sentient beings are freed from all suffering, and all attain non-retrogression in Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Ratnagarbha Bodhisattva (Bodhisattva with a treasure of merits) and all other Bodhisattva assemblies, as well as the worldly gods, dragons, asuras (all part of the eight classes of protectors), and others, all greatly rejoice, believe, accept, and practice accordingly.