T10n0306_大方廣佛花嚴經修慈分
大正藏第 10 冊 No. 0306 大方廣佛花嚴經修慈分
No. 306
大方廣佛花嚴經修慈分一卷
唐于闐三藏提云般若等奉 制譯
如是我聞：
一時佛在王舍城鷲峰山中，與無量大菩薩眾俱，彌勒菩薩摩訶薩而為上首。
爾時東方，有十億梵天，皆住慈心，來詣佛所，頂禮佛足，以眾妙供供養于佛。供養畢已，各自坐于眾福所生蓮華之座，恭敬尊重，瞻仰如來；南西北方，四維上下，諸來梵天，皆亦如是。
爾時諸梵天眾，在於佛所，各以慈目，遞相瞻顧；復共同時，舒顏諦視，彌勒菩薩。
時彌勒菩薩摩訶薩，即從座起，偏袒右肩，長跪合掌，白佛言：「大德世尊，一切智者，于諸法性，能正覺了；遍知眾生善惡之業，凡愚由此，生死往來；善能開悟三乘之道，及以三乘，同歸一乘。一切眾生，根性差別，及於煩惱纏蓋之中，有如來種，普皆明見，無有謬失。又知諸法皆悉是空，如夢如幻，如陽焰等，無有堅實；而大悲無盡，以善方便，令諸凡夫，見佛色身微妙之相；佛身者，般若波羅蜜之所成就，自然真實，常住不變，猶如虛空。若有眾生，勤修福慧，不隨心識，馳騖于境，非如渴鹿于曠野中，追求陽焰以之為水；如是之人，則得見佛
【現代漢語翻譯】 現代漢語譯本： 如是我聞： 一時，佛在王舍城鷲峰山中，與無量大菩薩眾在一起，彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahasattva，大菩薩）為首。 那時，東方有十億梵天（Brahmā，印度教神祇），都懷著慈悲之心，來到佛陀所在之處，頂禮佛足，用各種美妙的供品供養佛陀。供養完畢后，各自坐在由眾福所生的蓮花座上，恭敬尊重地瞻仰如來；南西北方，四維上下，所有前來的梵天，也都如此。 那時，諸梵天眾在佛陀所在之處，各自用慈愛的目光互相注視；又同時舒展面容，仔細地看著彌勒菩薩。 這時，彌勒菩薩摩訶薩即從座位上起身，袒露右肩，長跪合掌，對佛說：『大德世尊，一切智者，您能正確覺悟一切法的本性；遍知眾生善惡的業，凡夫愚人因此在生死中輪迴；您善於開悟三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）之道，以及三乘最終歸於一乘（Ekayāna，唯一佛乘）。一切眾生，根性各不相同，並且在煩惱的纏縛之中，有如來種（Tathāgatagarbha，如來藏），您都能普遍明見，沒有絲毫差錯。您又知道一切法都是空性的，如夢如幻，如陽焰一般，沒有真實性；而您的大悲心是無盡的，用善巧方便，讓凡夫俗子，見到佛陀微妙的色身之相；佛身，是由般若波羅蜜（Prajñāpāramitā，智慧的完美）所成就，自然真實，常住不變，猶如虛空。如果有眾生，勤修福慧，不隨心識，在境界中馳騁，不像渴鹿在曠野中，追求陽焰以為是水；這樣的人，就能見到佛陀。』
【English Translation】 English version: Thus have I heard: At one time, the Buddha was in Mount Gṛdhrakūṭa (Vulture Peak) in Rājagṛha, together with a multitude of great Bodhisattvas, with Maitreya Bodhisattva Mahasattva as their leader. At that time, from the east, there were ten billion Brahmās, all dwelling in loving-kindness, who came to the place where the Buddha was, bowed at the Buddha's feet, and offered various exquisite offerings to the Buddha. Having completed their offerings, they each sat upon lotus seats born of accumulated merit, respectfully and reverently gazing at the Tathāgata; from the south, north, west, the four intermediate directions, and above and below, all the Brahmās who came were also like this. At that time, the assembly of Brahmās, being in the presence of the Buddha, each looked at one another with loving eyes; and together, at the same time, they relaxed their faces and gazed attentively at Maitreya Bodhisattva. Then, Maitreya Bodhisattva Mahasattva rose from his seat, bared his right shoulder, knelt with his palms together, and said to the Buddha: 'Great Virtuous One, World Honored One, the All-Knowing One, you are able to rightly awaken to the nature of all dharmas; you know the good and evil deeds of all sentient beings, and because of this, ordinary foolish beings transmigrate through birth and death; you are skilled in enlightening the paths of the Three Vehicles (Triyāna: Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), and the Three Vehicles ultimately return to the One Vehicle (Ekayāna). All sentient beings, with their different natures, and within the entanglements of afflictions, possess the Tathāgatagarbha (Buddha-nature), which you universally see clearly, without any error. You also know that all dharmas are empty, like dreams, illusions, and mirages, without any substance; yet your great compassion is inexhaustible, and with skillful means, you enable ordinary beings to see the subtle form of the Buddha's body; the Buddha's body is accomplished by Prajñāpāramitā (Perfection of Wisdom), naturally real, eternally abiding, and unchanging, like space. If there are sentient beings who diligently cultivate merit and wisdom, and do not follow their minds, rushing after external objects, not like thirsty deer in the wilderness, pursuing mirages as water; such people will be able to see the Buddha.'
，恒聞說法，亦能依教，如理修行。世尊！我今欲于如來、應、正等覺少有所問，唯愿慈哀，為我宣說。世尊！菩薩云何，于阿耨多羅三藐三菩提，少用功力，安樂無倦，而能速證廣大佛法？菩薩云何，在生死中，不受無量眾苦逼迫，于諸佛法速得圓滿？」
爾時世尊，告彌勒菩薩摩訶薩言：「善哉彌勒！汝於我所，常有所問；今所問義，最順我心。汝今哀愍諸天及人一切世間，無量眾生，多所利益，多所安樂，故能問我如是之義；吾當為汝，分別演說，令諸菩薩，不經勤苦，而能速疾證佛菩提。
「佛子！若有眾生，為求菩提，而修諸行，愿常安樂者，應修慈心以自調伏。如是修習，于唸唸中，常具修行六波羅蜜，速能逮及諸忍之地，速得圓滿無上正覺，具足十力、四無所畏、十八不共法、三十二相、八十種好，最上功德，莊嚴其身；盡于未來，常住安樂；亦能除滅，一切眾生無始已來諸業重障。
「佛子，若諸菩薩，修習慈心，應在空閑寂靜之處，以清凈信，攝諸心法，觀察其身上下支節，皆微塵聚，地水火風和合所成；復應思惟，即彼一一微塵之內，皆有虛空；是諸虛空，莫不悉以容受為相。又應想念，彼諸微塵，清凈明徹外如琉璃，內如紫金，莊嚴妙好，柔軟芬馥。復應觀察一切世界所有
【現代漢語翻譯】 現代漢語譯本：經常聽聞佛法，也能依照教導，如理修行。世尊！我現在想向如來（Tathagata）、應（Arhat）、正等覺（Samyaksambuddha）請教一些問題，只希望您慈悲憐憫，為我宣說。世尊！菩薩如何才能在證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）時，少用功力，安樂無倦，而能迅速證得廣大的佛法？菩薩如何才能在生死輪迴中，不受無量眾苦的逼迫，迅速圓滿成就諸佛的教法？」 那時，世尊告訴彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahasattva）說：『善哉，彌勒！你常常向我請教問題；今天所問的道理，最合我的心意。你現在哀憫諸天和人以及一切世間無量眾生，為他們帶來許多利益和安樂，所以能問我這樣的道理；我應當為你分別演說，使諸菩薩不經歷勤苦，而能迅速證得佛菩提（Buddha-bodhi，佛的智慧）。』 『佛子！如果有眾生，爲了求得菩提（Bodhi，覺悟）而修行各種善行，希望常常安樂，就應當修習慈心來調伏自己。這樣修習，在每一個念頭中，都具備修行六波羅蜜（Six Paramitas，六度），迅速能夠達到諸忍之地，迅速證得圓滿無上的正覺，具足十力（Ten Powers）、四無所畏（Four Fearlessnesses）、十八不共法（Eighteen Unique Qualities）、三十二相（Thirty-two Marks）、八十種好（Eighty Minor Marks），最上功德，莊嚴自身；盡未來際，常住安樂；也能消除一切眾生無始以來諸業的深重障礙。』 『佛子，如果諸菩薩修習慈心，應當在空閑寂靜之處，以清凈的信心，攝持諸心法，觀察自己的身體，上下肢節，都是微塵聚集而成，由地、水、火、風四大元素和合而成；又應當思維，即使在那每一個微塵之內，都有虛空；這些虛空，沒有不以容納為相的。又應當想念，那些微塵，清凈明亮，外如琉璃，內如紫金，莊嚴美妙，柔軟芬芳。又應當觀察一切世界所有』
【English Translation】 English version: Constantly hearing the Dharma, and also being able to follow the teachings, practicing accordingly. World Honored One! Now I wish to ask the Tathagata (如來), Arhat (應), and Samyaksambuddha (正等覺) some questions, I only hope that you will be compassionate and explain them to me. World Honored One! How can a Bodhisattva, in attaining Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, right and perfect enlightenment), use little effort, be peaceful and tireless, and quickly realize the vast Buddha Dharma? How can a Bodhisattva, in the cycle of birth and death, not be oppressed by immeasurable suffering, and quickly and completely achieve the teachings of all Buddhas? At that time, the World Honored One said to Maitreya Bodhisattva Mahasattva (彌勒菩薩摩訶薩): 'Excellent, Maitreya! You often ask me questions; the meaning of what you ask today is most in accordance with my heart. You now have compassion for the heavens and humans and all the immeasurable beings in the world, bringing them much benefit and peace, so you are able to ask me such a question; I shall explain it to you in detail, so that the Bodhisattvas, without experiencing hardship, can quickly attain Buddha-bodhi (佛菩提, the wisdom of the Buddha).' 'Buddha-son! If there are beings who, in seeking Bodhi (菩提, enlightenment), cultivate various good deeds, and wish to always be peaceful, they should cultivate loving-kindness to subdue themselves. By cultivating in this way, in every thought, they will possess the practice of the Six Paramitas (六波羅蜜), quickly reach the stages of forbearance, quickly attain complete and unsurpassed enlightenment, possess the Ten Powers (十力), the Four Fearlessnesses (四無所畏), the Eighteen Unique Qualities (十八不共法), the Thirty-two Marks (三十二相), the Eighty Minor Marks (八十種好), the supreme merits, adorning their bodies; for the rest of the future, they will dwell in peace; and they will also eliminate the heavy obstacles of all beings' karma from beginningless time.' 'Buddha-son, if the Bodhisattvas cultivate loving-kindness, they should be in a secluded and quiet place, with pure faith, gather all mental dharmas, observe their own bodies, the upper and lower limbs, all being aggregates of dust particles, formed by the combination of the four great elements of earth, water, fire, and wind; they should also contemplate that even within each of those dust particles, there is space; these spaces, without exception, all have the characteristic of containing. They should also contemplate that those dust particles are pure and bright, outwardly like crystal, inwardly like purple gold, adorned beautifully, soft and fragrant. They should also observe all the worlds and all'
眾生，一一眾生所有支節，一一支節所有微塵，皆亦如是。若諸菩薩，于自他身一切眾生，作于如是決定解已，復應想念自身微塵，一一塵中皆有佛國；其中宮殿，琉璃所成，白銀為門，黃金為柱，廣博崇麗，光影洞徹，寶堂間列，寶墻圍繞，寶閣寶樓，處處分佈；其中各有諸天寶床，重茵綺褥，敷置其上；復有無量上好園苑，圍繞莊嚴；其園苑中，皆有浴池，悉以七寶而為提岸，黃金欄楯四面周匝，清泉長流引注其中，香末為泥，金沙間錯，八功德水，彌滿澄凈；波頭摩花、優缽羅花、拘物頭花、分陀利花、菡萏開敷，周布其上；其池四邊，多諸寶樹，真珠為花，光色滋榮；其果成熟，香味具足，于諸樹下，置天寶座；一一座前，寶器行列，甘露美食，莫不充滿。復應想念，如是一切諸佛國土，青紺琉璃，以為其地，眾妙七寶，綺錯莊嚴；是諸土中，所有微塵，清凈細妙，如天上寶，其光晃曜，如盛明日，其色美好如閻浮檀金，香氣氛氳如烏羅伽栴檀，質性柔軟如迦旃延衣，觸著于身能生悅樂。
「作是觀已，即應想念，從此東方，一切世界，所有眾生，皆來入我諸佛國土宮殿之中；南西北方，四維上下，彼諸世界，所有眾生，皆亦如是。又應想念，如是六道一切眾生，皆同威儀，色相相似，其身柔軟常有香
【現代漢語翻譯】 現代漢語譯本：眾生，每一個眾生的所有肢體，每一個肢體的所有微塵，都像這樣。如果各位菩薩，對於自己和他人身上的一切眾生，都作了這樣的堅定理解之後，還應該觀想自身微塵，每一個微塵中都有佛國；其中的宮殿，由琉璃構成，白銀為門，黃金為柱，廣闊宏偉，光影通透，寶堂交錯排列，寶墻環繞，寶閣寶樓，處處分佈；其中各有諸天寶床，鋪著重重軟墊和華麗的錦褥；還有無量上好的園林，環繞莊嚴；這些園林中，都有浴池，都用七寶做成池岸，黃金欄桿四面環繞，清泉長流注入其中，香末為泥，金沙交錯，八功德水，充滿澄澈；波頭摩花（蓮花）、優缽羅花（青蓮花）、拘物頭花（紅蓮花）、分陀利花（白蓮花）、菡萏盛開，遍佈其上；池塘四周，有很多寶樹，珍珠為花，光彩鮮艷；果實成熟，香味俱全，在這些樹下，放置著天寶座；每一個寶座前，寶器排列，甘露美食，無不充滿。還應該觀想，像這樣的一切諸佛國土，以青紺琉璃為地，各種奇妙的七寶，交錯裝飾；這些國土中，所有的微塵，清凈細微，像天上的珍寶，光芒閃耀，像盛開的太陽，顏色美好像閻浮檀金（一種金色），香氣芬芳像烏羅伽栴檀（一種香木），質地柔軟像迦旃延衣（一種柔軟的布），接觸到身體能產生喜悅。 做了這樣的觀想后，就應該觀想，從東方開始，一切世界的所有眾生，都來到我的諸佛國土宮殿之中；南方、西方、北方，四維上下，那些世界的所有眾生，也都像這樣。還應該觀想，像這樣的六道一切眾生，都具有相同的威儀，相貌相似，身體柔軟，常有香氣。
【English Translation】 English version: Sentient beings, each sentient being's every limb, and every mote of dust of each limb, are all like this. If all Bodhisattvas, having made such a firm understanding regarding all sentient beings in their own and others' bodies, should further contemplate their own motes of dust, each mote containing a Buddha-land; within which are palaces made of lapis lazuli, with silver doors, and golden pillars, vast and magnificent, with light and shadow penetrating, jeweled halls interspersed, surrounded by jeweled walls, jeweled pavilions and towers, distributed everywhere; within each are heavenly jeweled beds, with layers of soft cushions and ornate brocade rugs laid upon them; and also countless excellent gardens, surrounding and adorning; in these gardens, there are bathing ponds, all with banks made of the seven treasures, with golden railings surrounding them on all sides, clear springs flowing and pouring into them, fragrant powder as mud, interspersed with golden sand, the eight merits of water, filling them clear and pure; Padmas (lotuses), Utpalas (blue lotuses), Kumudas (red lotuses), Pundarikas (white lotuses), and lotuses in full bloom, spread all over them; around the ponds, there are many jeweled trees, with pearls as flowers, their colors vibrant; their fruits ripe, with complete fragrance and flavor, under these trees, heavenly jeweled seats are placed; before each seat, jeweled vessels are arranged, filled with ambrosia and delicious food. One should also contemplate that all such Buddha-lands, with blue lapis lazuli as their ground, adorned with various wonderful seven treasures; in these lands, all the motes of dust, pure and subtle, like heavenly treasures, their light shining brightly, like the blazing sun, their color beautiful like Jambu-gold (a type of gold), their fragrance like Uraka sandalwood (a type of fragrant wood), their texture soft like Kacaneya cloth (a type of soft cloth), touching the body can produce joy. Having made such contemplation, one should then contemplate, from the East, all the sentient beings of all worlds, coming into the palaces of my Buddha-lands; to the South, West, North, the four intermediate directions, and above and below, all the sentient beings of those worlds, are also like this. One should also contemplate that all sentient beings of the six realms, have the same dignified bearing, similar appearances, their bodies soft, and always fragrant.
氣，丈夫之相，具足莊嚴，離諸苦惱，受天快樂。是諸眾生，若須衣服莊嚴之具，即時往詣劫波樹下，隨其所須，應念而得，種種眾具以為嚴好；譬如他化自在之天，復有香風從八方來，其風觸身，令心適悅，有諸樂器，無人撫擊，隨風回動，出妙音聲。是諸眾生或在宮殿、或遊園苑、或有食于諸天美食、或執寶器而飲甘露，或有坐于蓮花之臺，身佩瓔珞，兩邊垂下，財寶充滿，眾具備足，隨其所好，種種歡娛，面目熙怡，身心悅懌，體常無病，盛年好色，不老不死，功德勢力，皆同一類；無有為人之所使者，悉能摧滅淫怒愚癡，當證菩提，究竟安樂。
「佛子，是修慈者，若在如是眾生之中，見一眾生於已有違，心緣於此，不生愛念，則應以智慧，深自觀察，我往世中，定於此人，作重業障；以是因故，還於今日，障我菩提；我若於此人，不生歡喜，則于餘一切眾生之處，皆亦不應而作饒益。何以故？以無始時來在生死中，無一眾生非於過去曾害我者；若於此眾生，不生憐愍，于餘一切，當亦復然。我今普於一切眾生，皆行饒益，是故於此，決當慈念。復應思惟，瞋恚因緣，能令眾生，墮于地獄，若懷怨結，后必生在毒蛇之中；若我來世，受斯報者，當令彼人，深快其意。故應舍離所有瞋恚怨結之心。我若多
【現代漢語翻譯】 現代漢語譯本：他們的氣度，如同大丈夫一般，具足莊嚴的儀態，遠離一切苦惱，享受著天界的快樂。這些眾生，如果需要衣服或莊嚴的飾品，立刻前往劫波樹（kalpa tree，能實現願望的樹）下，隨著他們的需求，心念一動就能得到，各種各樣的器具用來裝飾自己；就像他化自在天（Paranirmitavasavartin，欲界第六天）一樣，還有香風從八方吹來，那風吹拂身體，使人心曠神怡，有各種樂器，無人彈奏，隨著風的吹動，發出美妙的聲音。這些眾生有的在宮殿里，有的在花園裡遊玩，有的享用著天上的美食，有的拿著寶器飲用甘露，有的坐在蓮花臺上，身上佩戴著瓔珞，兩邊垂下，財寶充滿，各種器具都完備，隨著他們的喜好，享受著各種歡樂，面容喜悅，身心愉悅，身體常常沒有疾病，正值盛年，容貌美好，不老不死，功德和勢力都相同；沒有被他人役使的，都能摧毀淫慾、憤怒和愚癡，將證得菩提（bodhi，覺悟），達到究竟的安樂。 佛子，修習慈心的人，如果在這樣的眾生之中，看到一個眾生曾經違逆自己，心中對此人沒有生起愛念，就應該用智慧，深深地自我觀察，我過去世中，一定對這個人，造作了很重的業障；因為這個原因，才會在今天，障礙我的菩提；如果我對這個人，不生歡喜，那麼對於其他一切眾生，也都不應該去利益他們。為什麼呢？因為從無始以來在生死輪迴中，沒有一個眾生不是在過去曾經傷害過我的；如果對這個眾生，不生憐憫，那麼對於其他一切眾生，也應當如此。我現在普遍地對一切眾生，都行饒益，所以對於這個人，一定要生起慈念。還應當思惟，瞋恚的因緣，能使眾生，墮入地獄，如果懷有怨恨，後世必定會生在毒蛇之中；如果我來世，遭受這樣的果報，就會讓那個人，深深地感到快意。所以應當捨棄所有瞋恚怨恨的心。如果我多
【English Translation】 English version: Their demeanor is like that of great men, possessing dignified appearances, free from all suffering, and enjoying the pleasures of the heavens. These beings, if they need clothing or ornaments, immediately go to the kalpa tree (a wish-fulfilling tree), and according to their needs, they obtain them instantly with a thought, using various implements to adorn themselves; like the Paranirmitavasavartin (the sixth heaven of the desire realm), there are also fragrant winds coming from all eight directions, the wind touching their bodies, making their hearts joyful, and there are various musical instruments, played by no one, moving with the wind, producing wonderful sounds. Some of these beings are in palaces, some are playing in gardens, some are enjoying heavenly delicacies, some are holding precious vessels drinking nectar, some are sitting on lotus platforms, wearing necklaces, hanging down on both sides, filled with treasures, all kinds of implements are complete, according to their preferences, enjoying all kinds of pleasures, their faces are joyful, their bodies and minds are delighted, their bodies are always free from illness, they are in their prime, with beautiful appearances, neither old nor dying, their merits and powers are all the same; none are enslaved by others, all can destroy lust, anger, and ignorance, and will attain bodhi (enlightenment), reaching ultimate bliss. Buddha's disciples, those who cultivate loving-kindness, if among such beings, they see one being who has offended them, and their hearts do not generate love for this person, then they should use wisdom to deeply observe themselves, 'In my past lives, I must have created heavy karmic obstacles towards this person; because of this reason, it is hindering my bodhi today; if I do not generate joy towards this person, then towards all other beings, I should also not benefit them.' Why is that? Because from beginningless time in the cycle of birth and death, there is not one being who has not harmed me in the past; if I do not generate compassion for this being, then towards all other beings, it should be the same. Now I universally benefit all beings, therefore, towards this person, I must generate loving-kindness. One should also contemplate that the causes of anger can cause beings to fall into hell, if one harbors resentment, in the next life one will surely be born as a poisonous snake; if I suffer such retribution in the next life, it will make that person feel deeply satisfied. Therefore, one should abandon all anger and resentment. If I often
瞋，及怨結者，十方現在諸佛世尊，皆應見我當作是念：『云何此人慾求菩提，而生瞋恚及以怨結？此愚癡人，以瞋恨故，于自諸苦不能解脫，何由能救一切眾生？』多瞋眾生，在在生中，所受之身，惡毒充滿；故應修習慈愍之心，永遠離於瞋恚怨結；平等平等，利益安樂一切眾生。
「若如是思惟，離瞋結已；次應想念，十方諸佛，與諸菩薩聲聞大眾，俱來入我諸佛國土宮殿之中。是諸如來身量大小，過人一倍，具諸相好，端正香潔，以天衣服，莊嚴其身，各各坐于千葉蓮花師子之座，一一無量眾所圍繞，覆以寶蓋，懸眾寶幡，種種瓔珞，周匝垂布，有天樂器，不鼓自鳴，其音和雅，聞者喜悅，香風徐動，吹諸寶樹，幢幡蓋網，瓔珞等物，出妙音聲歌贊如來種種功德；黃金為器，七寶莊嚴，其器光明，猶如日月，所有香氣，如堅黑栴檀，甘露滿中，而以供養諸佛菩薩及聲聞眾，其諸菩薩阿羅漢等，皆于如來最上法中，遊戲快樂。復應想念，一切眾生，皆于諸佛座前而坐，佛為演說修慈之行，如我今時之所修習，言音美妙，悅可其心，令諸眾生，獲最上樂。譬如有人，得甘露漿，而以洗沐，息除勞苦，形神休暢；此亦如是，以法沾心，滅諸煩惱，身心寂靜，永得安樂。
「復應想念，如是一切寶幢幡蓋，
【現代漢語翻譯】 現代漢語譯本：關於嗔恚和怨恨的結縛，十方現在諸佛世尊都會看到我，並且這樣想：『這個人想要尋求菩提（覺悟），為什麼還會生起嗔恚和怨恨的結縛呢？這個愚癡的人，因為嗔恨的緣故，自己都不能從痛苦中解脫，又怎麼能救度一切眾生呢？』多嗔恨的眾生，在每一世的生命中，所受的身體都充滿了惡毒；所以應當修習慈悲憐憫的心，永遠遠離嗔恚和怨恨的結縛；平等對待一切眾生，給予他們利益和安樂。 如果這樣思惟，離開了嗔恨的結縛之後；接下來應當觀想，十方諸佛，與諸菩薩和聲聞大眾，一同來到我的諸佛國土宮殿之中。這些如來（佛）的身量大小，比常人高大一倍，具足各種相好，端正莊嚴，清凈芬芳，身穿天衣，莊嚴自身，各自坐在千葉蓮花獅子座上，每一個都由無量的眾生圍繞，上面覆蓋著寶蓋，懸掛著各種寶幡，各種瓔珞，周匝垂掛，有天樂器，不用敲擊自己發出聲音，聲音和諧優雅，聽者喜悅，香風緩緩吹動，吹拂著各種寶樹，幢幡寶蓋，瓔珞等物，發出美妙的聲音歌頌如來的各種功德；用黃金製成的器皿，用七寶裝飾，器皿的光明，如同日月，所有的香氣，如同堅黑栴檀，裡面盛滿了甘露，用來供養諸佛菩薩和聲聞大眾，那些菩薩和阿羅漢等，都在如來最上的佛法中，遊戲快樂。還應當觀想，一切眾生，都坐在諸佛的座前，佛為他們演說修習慈悲的行為，就像我現在所修習的一樣，言語美妙，使他們心生喜悅，讓一切眾生，獲得最上的快樂。譬如有人，得到甘露漿，用來洗浴，消除勞累辛苦，身心舒暢；也是這樣，用佛法滋潤內心，滅除各種煩惱，身心寂靜，永遠得到安樂。 還應當觀想，像這樣的一切寶幢幡蓋，
【English Translation】 English version: Regarding anger and the bonds of resentment, all the Buddhas, World Honored Ones, of the ten directions, present now, should see me and think: 『How can this person seek Bodhi (enlightenment) while still generating anger and the bonds of resentment? This foolish person, because of anger, cannot liberate themselves from their own suffering, how can they save all sentient beings?』 Sentient beings with much anger, in each of their lives, the bodies they receive are filled with poison; therefore, one should cultivate a heart of loving-kindness and compassion, forever abandoning anger and the bonds of resentment; treating all sentient beings equally, giving them benefit and peace. If one thinks in this way, having left behind the bonds of anger; next, one should visualize, the Buddhas of the ten directions, together with all the Bodhisattvas and Shravaka (hearer) assemblies, coming into my Buddha-land palaces. The size of these Tathagatas (Buddhas) is twice that of ordinary people, possessing all the marks and characteristics, upright and dignified, pure and fragrant, wearing heavenly garments, adorning their bodies, each sitting on a thousand-petaled lotus lion throne, each surrounded by immeasurable beings, covered with jeweled canopies, hanging various jeweled banners, various necklaces, hanging all around, with heavenly musical instruments, playing sounds without being struck, the sounds harmonious and elegant, those who hear are joyful, fragrant winds gently blow, blowing the various jeweled trees, banners, canopies, necklaces, and other things, emitting wonderful sounds praising the various merits of the Tathagata; using vessels made of gold, adorned with seven treasures, the light of the vessels, like the sun and moon, all the fragrance, like solid black sandalwood, filled with nectar, used to make offerings to the Buddhas, Bodhisattvas, and Shravaka assemblies, those Bodhisattvas and Arhats, etc., are all playing happily in the Tathagata's supreme Dharma. One should also visualize, all sentient beings, sitting in front of the Buddhas' seats, the Buddhas expounding the practice of cultivating loving-kindness, just as I am practicing now, the words beautiful, making their hearts joyful, allowing all sentient beings to obtain the supreme joy. For example, if someone obtains nectar, and uses it to bathe, eliminating fatigue and hardship, the body and mind are refreshed; it is also like this, using the Dharma to nourish the heart, extinguishing all afflictions, the body and mind are peaceful, forever obtaining peace. One should also visualize, all such jeweled banners and canopies,
衣服等物，所有微塵，光明朗曜，出過于日，柔軟細滑，如觸天身，所出之香，如牛頭栴檀，其色清凈，如毗琉璃寶，一切物像，皆于中現。又應想念，彼諸如來，一一如來身之微塵，柔軟光色，轉加殊勝，比前微塵，逾百千倍。復應觀察，我所思念，一切眾生，性空無我，如夢如幻，如陽焰如眩翳，一切諸佛亦復如是，自性皆空本無有我。凡夫無智，于彼妄執，有我自性，是故不能解脫生死。復應觀察，一切諸法，體相微細，皆悉空寂，凡夫之人，以自分別，生諸境界，自分別中，還自繫縛，乃至未了心之自性，齊爾許時，如在夢中，妄著諸境。復應觀察，一切三界皆悉是空，空不礙空，我今慈心，猶為狹小。又應思念，如一切眾生及以諸佛，性空無我，當知我身亦復如是，一切國土亦唯想念。
「作是解已，復應觀察，彼諸所有一切微塵，一一塵中，皆有三世諸佛國土，是諸國土，最極清凈，超過於前所有佛國，三世諸佛三世眾生，及以三世莊嚴之事，皆悉具足。三世劫數入於一念，一一念中，三世諸佛坐一切處，普現一切眾生之前，或入禪定、或說妙法、或餐美食、或飲甘露，一一佛前，三世菩薩及阿羅漢，圍繞而坐，三世快樂，充滿其身；亦自見身，在諸佛所，受于如是三世安樂。復應想念，一一念中
【現代漢語翻譯】 現代漢語譯本 衣服等物，所有微塵，光明朗耀，勝過太陽，柔軟細滑，如同觸控天人的身體，散發出的香氣，如同牛頭栴檀（一種珍貴的香木），其顏色清凈，如同毗琉璃寶（一種寶石），一切物像，都在其中顯現。又應當想念，那些如來，每一位如來身上的微塵，柔軟的光澤，更加殊勝，比之前的微塵，超過百千倍。還應當觀察，我所思念的一切眾生，本性空無，沒有自我，如同夢境，如同幻象，如同陽光下的霧氣，如同眼睛的錯覺，一切諸佛也是如此，自性皆空，本來沒有自我。凡夫沒有智慧，對這些妄加執著，認為有自我存在，因此不能解脫生死。還應當觀察，一切諸法，本體和現象都極其微細，都是空寂的，凡夫之人，用自己的分別心，產生各種境界，在自己的分別心中，反而把自己束縛住，乃至沒有了解心的自性之前，就如同在夢中，虛妄地執著各種境界。還應當觀察，一切三界（欲界、色界、無色界）都是空無的，空不妨礙空，我現在的慈悲心，還是太狹小了。還應當思念，如同一切眾生以及諸佛，本性空無，沒有自我，應當知道我的身體也是如此，一切國土也只是想念而已。 做了這樣的理解后，還應當觀察，那些所有的一切微塵，每一顆微塵中，都有三世（過去、現在、未來）諸佛的國土，這些國土，最為清凈，超過之前所有的佛國，三世諸佛、三世眾生，以及三世莊嚴的事物，都完全具備。三世的劫數進入一念之間，每一念中，三世諸佛坐在一切地方，普遍顯現在一切眾生面前，或者進入禪定、或者宣說妙法、或者享用美食、或者飲用甘露，每一位佛前，三世的菩薩以及阿羅漢，圍繞而坐，三世的快樂，充滿他們的身體；也自己看到自己的身體，在諸佛所在之處，享受著這樣的三世安樂。還應當想念，每一念中
【English Translation】 English version Clothes and other objects, all the fine dust particles, shine brightly, surpassing the sun, soft and smooth, like touching the body of a deva, the fragrance emitted is like that of sandalwood from the ox's head (a precious fragrant wood), its color is pure, like a beryl gem (a type of gemstone), all images appear within it. Furthermore, one should contemplate that those Tathagatas, each Tathagata's fine dust particles, their soft radiance, are even more extraordinary, surpassing the previous fine dust particles by a hundred thousand times. One should also observe that all sentient beings I contemplate are inherently empty, without a self, like a dream, like an illusion, like a mirage, like a visual distortion, all Buddhas are also like this, their nature is empty, originally without a self. Ordinary people lack wisdom, they cling to these things, believing there is a self, therefore they cannot be liberated from birth and death. One should also observe that all dharmas, their essence and appearance are extremely subtle, all are empty and still, ordinary people, with their own discriminations, create various realms, within their own discriminations, they bind themselves, until they understand the nature of the mind, they are like being in a dream, falsely clinging to various realms. One should also observe that all three realms (desire realm, form realm, formless realm) are empty, emptiness does not hinder emptiness, my current compassionate heart is still too narrow. One should also contemplate that just as all sentient beings and Buddhas are inherently empty, without a self, one should know that my body is also like this, all lands are also just thoughts. Having made this understanding, one should also observe that all those fine dust particles, in each fine dust particle, there are the Buddha lands of the three times (past, present, future), these lands are the most pure, surpassing all previous Buddha lands, the Buddhas of the three times, the sentient beings of the three times, and the magnificent things of the three times, are all fully present. The kalpas of the three times enter into a single thought, in each thought, the Buddhas of the three times sit in all places, universally appearing before all sentient beings, either entering into meditation, or expounding the wonderful Dharma, or enjoying delicious food, or drinking ambrosia, before each Buddha, the Bodhisattvas and Arhats of the three times, sit in a circle, the happiness of the three times, fills their bodies; they also see their own bodies, in the places where the Buddhas are, enjoying such happiness of the three times. One should also contemplate, in each thought
，我三世身，各持無量上好供具，而以供養一切諸佛、菩薩聲聞，及以施與眾生之類。於一一念，從其身出種種香云，雲中復有無量寶蓋，莊嚴綺飾，彌覆一切諸佛如來菩薩聲聞，及以六趣眾生之上。其云復雨天之甘露，及堅黑牛頭栴檀香末、曼陀羅花、摩訶曼陀羅花、波頭摩花、拘物頭花、芬陀利花、妙香花、妙意花，皆從空中，繽紛而墜；電光烈曜，如日舒景，雷音震動，聞者悅豫；一切諸佛菩薩聲聞、及諸眾生，若行若住、若坐若臥，四威儀中，其身恒受最上安樂。
「佛子！譬如比丘，入遍處定，於一切物，皆作地解、水火風解，以如是解，攝持其心；修慈之人，亦復如是，以慈勝解，莊嚴攝持。復應思惟，我今所與眾生安樂，但唯是想，如幻如化，譬如幻師作所幻事，我亦如是，與諸眾生種種安樂。又如幻物無有自性，一切眾生，亦復如是，本來無有我我所性。又如渴鹿，于陽焰中，妄生水想，勤苦奔逐，我心行慈，當知亦爾。又如陽焰，水不可得，一切諸法，亦復如是，無有我性。又如夢中見種種物，夢心分別，謂為實事，及至覺時，了無所在，應知諸法皆亦復然。如翳目者，于凈空中，見種種物，謂之為有，其人後得阿伽陀藥，治眼翳盡，所見之物，悉皆隨滅；如是眾生，以有身見及邊見故，而
【現代漢語翻譯】 現代漢語譯本：我過去、現在、未來三世的身體，各自持有無量上好的供養器具，用來供養一切諸佛、菩薩、聲聞，以及佈施給眾生。在每一個念頭中，從我的身體散發出種種香云，雲中又有無量寶蓋，莊嚴華麗，覆蓋一切諸佛如來、菩薩、聲聞，以及六道眾生之上。雲中還降下天上的甘露，以及堅硬的黑牛頭栴檀香末、曼陀羅花（意為適意花）、摩訶曼陀羅花（意為大適意花）、波頭摩花（意為紅蓮花）、拘物頭花（意為青蓮花）、芬陀利花（意為白蓮花）、妙香花、妙意花，都從空中紛紛墜落；電光閃耀，如同太陽的光輝，雷聲震動，聽到的人都感到喜悅；一切諸佛、菩薩、聲聞，以及所有眾生，無論是行走、站立、坐著還是躺臥，在四種威儀中，他們的身體都恒常享受最上的安樂。 佛子！譬如比丘進入遍處定，對於一切事物，都作地解、水解、火解、風解，以這樣的理解，攝持自己的心；修習慈心的人，也應當如此，以慈愛的殊勝理解，莊嚴攝持自己的心。還應當思惟，我現在給予眾生的安樂，只不過是想法，如幻如化，譬如幻術師變出幻象，我也是這樣，給予眾生種種安樂。又如幻化的事物沒有自性，一切眾生，也都是這樣，本來就沒有我以及我所的自性。又如口渴的鹿，在陽焰中，妄想有水，辛苦奔跑追逐，我修習慈心，應當知道也是這樣。又如陽焰，水是不可得的，一切諸法，也都是這樣，沒有我的自性。又如在夢中見到種種事物，夢中的心分別，認為是真實的事情，等到醒來時，卻什麼都沒有，應當知道一切諸法也都是這樣。如同眼睛有翳的人，在晴朗的空中，看到種種事物，認為它們是真實存在的，這個人後來得到阿伽陀藥（意為無價藥），治好眼翳，所看到的事物，都隨著消失；眾生也是這樣，因為有身見以及邊見，所以會產生種種煩惱。
【English Translation】 English version: My bodies of the three times—past, present, and future—each hold immeasurable, supreme offerings, which I use to make offerings to all Buddhas, Bodhisattvas, and Śrāvakas, and to give to all sentient beings. In each and every thought, various fragrant clouds emanate from my body, and within these clouds are countless jeweled canopies, adorned and embellished, covering all Buddhas, Tathāgatas, Bodhisattvas, Śrāvakas, and the beings of the six realms. The clouds also rain down heavenly nectar, as well as powdered sandalwood from hard black ox-head, Mandārava flowers (meaning 'suitable flowers'), Mahāmandārava flowers (meaning 'great suitable flowers'), Paduma flowers (meaning 'red lotus flowers'), Kumuda flowers (meaning 'blue lotus flowers'), Puṇḍarīka flowers (meaning 'white lotus flowers'), wondrous fragrant flowers, and wondrous intention flowers, all falling from the sky in a colorful array; lightning flashes brightly, like the sun's rays, and thunder resounds, bringing joy to those who hear it; all Buddhas, Bodhisattvas, Śrāvakas, and all sentient beings, whether walking, standing, sitting, or lying down, in all four postures, their bodies constantly experience the supreme bliss. O son of the Buddha! It is like a Bhikṣu who enters the state of pervading concentration, and regarding all things, perceives them as earth, water, fire, and wind, and with such understanding, holds his mind; one who cultivates loving-kindness should also be like this, using the superior understanding of loving-kindness to adorn and hold his mind. Furthermore, one should contemplate that the happiness I now give to sentient beings is merely a thought, like an illusion or a transformation, just as a magician creates illusions, so too do I give various kinds of happiness to sentient beings. Moreover, just as illusory things have no inherent nature, all sentient beings are also like this, originally without a self or anything belonging to a self. It is like a thirsty deer, in the shimmering heat, falsely imagines water, and runs after it with great effort; my practice of loving-kindness should be understood in the same way. Just as water cannot be obtained from the shimmering heat, all dharmas are also like this, without a self-nature. It is like seeing various things in a dream, the mind in the dream distinguishes them, thinking they are real, but when one awakens, there is nothing there; one should know that all dharmas are also like this. Like a person with cataracts, seeing various things in the clear sky, thinks they are real, but later, after receiving the Agada medicine (meaning 'priceless medicine'), the cataracts are cured, and the things seen all disappear; sentient beings are also like this, because of the view of a self and the view of extremes, they give rise to various afflictions.
有我想，若得智慧藥，滅除此見，所有我想，亦隨止息。是故我應如是修慈，如從夢覺，離我我所。
「佛子當知，此修慈者，乃至未能離於分別，未能不起我我所見，常得六種梵天之福；若舍分別，離我我所，此則名為廣大之慈，先世已來，所有罪障，皆得除滅，不久當證無上菩提。
「佛子！一切菩薩，皆應如是修習慈心，汝以修慈，名為慈者。
「佛子！若善男子、善女人，有得聞此修慈經者，則能銷滅無始時來諸惡業障，離眾病厄，為一切人之所愛敬，于其中間、或至臨終，必得奉見十方諸佛，及與授阿耨多羅三藐三菩提記，或得三昧、或得法忍、或得入于陀羅尼門，其心安隱，無有死畏；永離一切諸惡道苦，必生清凈極樂佛國。
「佛子！譬如有人，於三界中，盛滿七寶，日以三時，奉施如來，盡於一劫，其人功德，應知亦爾；何況有能修習之者，假使無量諸佛如來於一劫中，說其功德，猶不能盡。」
佛說此經已，彌勒菩薩摩訶薩，及十方國土諸來梵眾，皆大歡喜，信受奉行。
大方廣佛花嚴經修慈分
【現代漢語翻譯】 現代漢語譯本：我這樣想，如果能得到智慧的藥物，消除這種『我』的見解，那麼所有關於『我』的想法也會隨之停止。因此，我應當這樣修習慈心，就像從夢中醒來一樣，遠離對『我』和『我所』的執著。 佛子們應當知道，這種修習慈心的人，即使還未能脫離分別心，未能不起『我』和『我所』的見解，也能常常獲得六種梵天（色界天）的福報；如果捨棄分別心，脫離『我』和『我所』的執著，這就稱為廣大的慈心，過去世以來所有的罪業障礙，都能得以消除，不久就能證得無上菩提（最高覺悟）。 佛子！一切菩薩，都應當這樣修習慈心，你因為修習慈心，所以被稱為慈者。 佛子！如果善男子、善女人，有人能夠聽聞這部《修慈經》，就能消除無始以來所造的各種惡業障礙，遠離各種疾病災厄，被一切人所愛戴尊敬，在其中間、或者直到臨終，必定能夠見到十方諸佛，並且得到授記，預言他將來證得阿耨多羅三藐三菩提（無上正等正覺），或者得到三昧（禪定）、或者得到法忍（對佛法的理解和接受）、或者進入陀羅尼門（總持法門），內心安穩，沒有死亡的恐懼；永遠脫離一切惡道的痛苦，必定往生清凈極樂佛國。 佛子！譬如有人，在三界（欲界、色界、無色界）中，盛滿七寶，每天用早、中、晚三個時段，供養如來，持續一個劫（極長的時間單位），這個人的功德，應當知道也是如此；更何況是能夠修習慈心的人，即使無量諸佛如來在一個劫中，說其功德，也說不盡。 佛說完這部經后，彌勒菩薩摩訶薩（未來佛），以及十方國土前來聽法的梵眾，都非常歡喜，信受奉行。 《大方廣佛華嚴經·修慈分》
【English Translation】 English version: I thought, if I could obtain the medicine of wisdom to eliminate this view of 'I', then all thoughts of 'I' would also cease. Therefore, I should cultivate loving-kindness in this way, like awakening from a dream, abandoning attachment to 'I' and 'mine'. Disciples of the Buddha, you should know that those who cultivate loving-kindness, even if they have not yet detached from discrimination and have not yet abandoned the view of 'I' and 'mine', will often receive the blessings of the six Brahma heavens (heavens in the realm of form); if they abandon discrimination and detach from 'I' and 'mine', this is called great loving-kindness, and all karmic obstacles from past lives will be eliminated, and they will soon attain Anuttara-samyak-sambodhi (supreme enlightenment). Disciples of the Buddha! All Bodhisattvas should cultivate loving-kindness in this way. Because you cultivate loving-kindness, you are called a loving one. Disciples of the Buddha! If good men and good women hear this 'Sutra of Cultivating Loving-kindness', they will be able to eliminate all evil karmic obstacles accumulated since beginningless time, be free from all diseases and calamities, be loved and respected by all people, and in the meantime, or until their death, they will surely see the Buddhas of the ten directions, and receive predictions that they will attain Anuttara-samyak-sambodhi (unexcelled, right and perfect enlightenment), or attain Samadhi (meditative absorption), or attain Dharma-kshanti (acceptance of the Dharma), or enter the Dharani gate (gate of total retention), their minds will be peaceful, without fear of death; they will forever be free from the suffering of all evil paths, and will surely be reborn in the pure and blissful Buddha-land. Disciples of the Buddha! For example, if someone were to fill the three realms (desire realm, form realm, formless realm) with seven treasures, and offer them to the Tathagata (Buddha) three times a day, for an entire kalpa (an extremely long unit of time), the merit of that person should be known to be like this; how much more so for those who are able to cultivate loving-kindness, even if countless Buddhas were to speak of its merits for an entire kalpa, they would not be able to exhaust them. After the Buddha finished speaking this sutra, Maitreya Bodhisattva Mahasattva (the future Buddha), and the Brahma assembly from the ten directions who came to hear the Dharma, were all very joyful, and accepted and practiced it. 'The Chapter on Cultivating Loving-kindness' from the 'Great Extensive Buddha Flower Adornment Sutra'