T36n1742_大方廣佛華嚴經願行觀門骨目
大正藏第 36 冊 No. 1742 大方廣佛華嚴經願行觀門骨目
No. 1742 [cf. No. 279]
華嚴經骨目序
此經新本大唐證聖元年于闐實叉難陀譯八十卷成。
天臺宗教第九祖師荊溪尊者有願行觀門骨目一卷(今分兩卷)。即略撮綱要用擬觀本。斯文久流他國未行於中朝。故人罕得而見之。然諸佛密藏如來性海視之者莫識其指歸。挹之者罔測其涯際。倘留神此典。實玄覽要門。洞明諸佛果源。開悟眾生理本。無邊剎海豈隔毫端。十世古今不逾當念。法界大都於茲入矣。則與夫看誦華嚴大教一部校量功德。復何有異焉。敬敘元由以冠經首。庶知其所自云耳。
大方廣佛華嚴經願行觀門骨目上
第一會菩提場中說經六品十一卷
世主妙嚴品第一(此經共有三十九品唯阿僧祇品如來隨好光明功德品是佛自說余皆加諸菩薩說)
佛在摩竭提國阿蘭若法菩提場中始成正覺。又云。佛神力故令此道場一切莊嚴悉于中現。曰既異壽量久成。不同阿含。菩提樹下任運在跡。別圓教也。又云。諸佛神力所加。一念之頃悉包法界。曰加異自力。亦在教道。又云。於一切法成最正覺。智入三世。身滿世間。遍一切土。列眾中十佛世界微塵菩薩圍繞。
【現代漢語翻譯】 現代漢語譯本： 大正藏第 36 冊 No. 1742 大方廣佛華嚴經願行觀門骨目
No. 1742 [cf. No. 279]
華嚴經骨目序
此經新本大唐證聖元年于闐（Khotan，古代西域國名）實叉難陀（Śikṣānanda，唐代譯經家）譯八十卷成。
天臺宗教第九祖師荊溪尊者有願行觀門骨目一卷(今分兩卷)。即略撮綱要用擬觀本。斯文久流他國未行於中朝。故人罕得而見之。然諸佛密藏如來性海視之者莫識其指歸。挹之者罔測其涯際。倘留神此典。實玄覽要門。洞明諸佛果源。開悟眾生理本。無邊剎海豈隔毫端。十世古今不逾當念。法界大都於茲入矣。則與夫看誦華嚴大教一部校量功德。復何有異焉。敬敘元由以冠經首。庶知其所自云耳。
大方廣佛華嚴經願行觀門骨目上
第一會菩提場中說經六品十一卷
世主妙嚴品第一(此經共有三十九品唯阿僧祇品（Asaṃkhya，無數）如來隨好光明功德品是佛自說余皆加諸菩薩說)
佛在摩竭提國（Magadha，古印度國名）阿蘭若法（āraṇyaka，空閑處）菩提場中始成正覺。又云。佛神力故令此道場一切莊嚴悉于中現。曰既異壽量久成。不同阿含（Āgama，佛教經典）。菩提樹下任運在跡。別圓教也。又云。諸佛神力所加。一念之頃悉包法界。曰加異自力。亦在教道。又云。於一切法成最正覺。智入三世。身滿世間。遍一切土。列眾中十佛世界微塵菩薩圍繞。
【English Translation】 English version: Taisho Tripitaka Volume 36, No. 1742, The Bone and Marrow of the Aspiration and Practice Observation Gate of the Great Expansive Buddha Flower Garland Sutra
No. 1742 [cf. No. 279]
Preface to the Bone and Marrow of the Flower Garland Sutra
This sutra, in its new version, was translated into eighty volumes by Śikṣānanda (a translator of the Tang Dynasty) from Khotan (an ancient kingdom in the Western Regions) in the first year of the Zheng Sheng era of the Great Tang Dynasty.
The ninth patriarch of the Tiantai school, Venerable Jingxi, has a one-volume (now divided into two volumes) work on the 'Bone and Marrow of the Aspiration and Practice Observation Gate.' It briefly extracts the key points for contemplation. This text has long circulated in other countries and has not been practiced in China, so people rarely see it. However, the secret treasury of all Buddhas and the ocean of the Tathagata's nature are such that those who look at them do not recognize their direction, and those who draw from them cannot fathom their limits. If one pays attention to this scripture, it is truly an essential gateway to profound understanding, clearly illuminating the source of the Buddhas' fruition and enlightening the fundamental nature of sentient beings. The boundless Buddha-lands are not separated by a hair's breadth, and the past and present of the ten ages do not exceed the present moment. The great capital of the Dharma-realm is entered here. Then, what difference is there between this and reading and reciting the entire Flower Garland Sutra in terms of measuring merit? I respectfully narrate the origin to preface the sutra, so that one may know its source.
The Upper Volume of the Bone and Marrow of the Aspiration and Practice Observation Gate of the Great Expansive Buddha Flower Garland Sutra
The First Assembly: Expounding the Sutra in the Bodhi Field, Six Chapters in Eleven Volumes
Chapter One: Wondrous Adornments of World Rulers (Of the thirty-nine chapters in this sutra, only the Asaṃkhya (innumerable) Chapter and the Chapter on the Meritorious Virtues of the Light of the Tathagata's Minor Marks are spoken by the Buddha himself; the rest are spoken with the addition of various Bodhisattvas.)
The Buddha, in the Bodhi field of the Āraṇyaka (quiet place) in the Magadha (ancient Indian kingdom), first attained perfect enlightenment. It is also said that by the Buddha's divine power, all the adornments of this Bodhi field are manifested within it. It is said that it differs from the Agamas (Buddhist scriptures) in that the lifespan is long and the attainment is ancient. Under the Bodhi tree, he is naturally present in his traces, which distinguishes the perfect teaching. It is also said that by the addition of the divine power of all Buddhas, in an instant, it encompasses the entire Dharma-realm. It is said that the addition differs from self-power and is also in the teaching path. It is also said that he attains perfect enlightenment in all dharmas, his wisdom enters the three times, his body fills the world, and he pervades all lands. Among the assembly, countless Bodhisattvas, as numerous as dust motes in ten Buddha-worlds, surround him.
皆是如來共集善根諸雜眾。皆云。成就大愿。具菩薩行等。一一皆云。有佛世界微塵數。或云。不可思議數無量數等。各得諸佛不思議解脫法門(盡第五卷)。
如來現相品二(卷六慾說勝法先現勝相相依理成還為理表故先現之作理標幟)
諸菩薩及一切世間主作是思惟。云何諸佛地境界加持所行力無所畏三昧無能攝取眼耳鼻舌身意光聲(一一皆有云何諸佛字)。頌中雲。佛眼云何無有量等。佛知其念。面門齒間放光。光中說偈。十方菩薩皆悉來集。諸菩薩光中說偈云。即以利益諸眾生。而為自行清凈業。又云。一一塵中無量身。復現種種莊嚴剎。三世所有一切剎。一剎那中悉能現。又如來白毫相中有菩薩而說偈曰。佛身充滿於法界。普現一切眾生前。隨緣赴感靡不周。而恒處此菩提座。如來一一毛孔中。一切剎塵諸佛坐。菩薩眾會共圍繞。演說普賢之勝行(此品只是具明如來相好以一具多以正攝依)。
普賢三昧品三(卷七為述相由故入藏身指因表果明相有在)
爾時普賢而於佛前坐師子座。承佛神力入於三昧。名一切諸佛毗盧如來藏身。普入一切。佛平等性同於虛空法界海。出一切諸三昧法。普能包納十方法界。三世諸佛智光明海皆從此生。含藏一切佛力解脫。諸菩薩智慧令一切國土微
【現代漢語翻譯】 皆是如來共同聚集善根的各種大眾，都說成就宏大誓願，具備菩薩的德行等等。每一處都說，有如佛世界微塵數量，或者說，不可思議的數量，無量數量等等。各自獲得諸佛不可思議的解脫法門（第五卷完）。
如來現相品第二（第六卷，想要宣說殊勝的佛法，先示現殊勝的相，相依附於理而成就，反過來又為理作表述，所以先示現相作為理的標誌）。
諸位菩薩以及一切世間之主這樣思惟：諸佛的境界、加持、所行之力、無所畏懼、三昧、無能攝取，眼、耳、鼻、舌、身、意、光、聲（每一項都有『云何諸佛』的字樣）。頌中說：佛眼怎麼會沒有限量等等。佛知道他們的念頭，從面門齒間放出光明。光明中宣說偈語，十方菩薩都來聚集。諸位菩薩在光明中宣說偈語說：『即以利益一切眾生，而作為自行清凈的行業。』又說：『一一微塵中顯現無量身，又顯現種種莊嚴的剎土。三世所有的一切剎土，在一剎那中都能顯現。』又如來眉間白毫相中有菩薩宣說偈語說：『佛身充滿於法界，普遍顯現在一切眾生面前。隨著因緣而應感，沒有不周遍的，而恒常安住於此菩提座。』如來每一個毛孔中，一切剎土微塵中的諸佛安坐，菩薩大眾共同圍繞，演說普賢（Samantabhadra）的殊勝行愿（此品只是詳細說明如來的相好，以一具足多，以正報攝受依報）。
普賢三昧品第三（第七卷，爲了敘述示現相的原因，所以進入藏身，指因表果，說明相的存在）。
這時，普賢（Samantabhadra）在佛前坐于獅子座上，憑藉佛的神力，進入三昧，名為一切諸佛毗盧遮那如來藏身（Vairocana-tathāgatagarbha），普遍進入一切，佛的平等性等同於虛空法界海，出現一切諸三昧法，普遍能夠包容十方法界，三世諸佛的智慧光明海都從此產生，包含蘊藏一切佛力解脫，諸位菩薩的智慧能夠令一切國土微塵。
【English Translation】 All are various assemblies of beings who have collectively accumulated roots of goodness with the Tathāgata (如來, Thus Come One). All say that they have accomplished great vows and possess the conduct of Bodhisattvas (菩薩, beings striving for enlightenment), etc. Each says that there are as many as dust motes in Buddha-worlds, or inconceivable numbers, immeasurable numbers, etc. Each has attained the inconceivable Dharma-gates of liberation of all Buddhas (end of the fifth scroll).
Chapter Two: The Tathāgata Manifests a Sign (卷六, Sixth Scroll) (Wanting to expound the supreme Dharma, first manifest a supreme sign. The sign relies on principle to be accomplished, and in turn, it serves as an expression of the principle. Therefore, first manifest the sign as a mark of the principle).
The Bodhisattvas and all the lords of the world thought thus: 'How are the realms, blessings, powers of practice, fearlessness, samādhi (三昧, meditative absorption), and the inability to be seized of all Buddhas, as well as the light and sound of the eyes, ears, nose, tongue, body, and mind?' (Each item has the words 'How are the Buddhas'). The verse says: 'How can the Buddha's eyes be without measure?' The Buddha knew their thoughts and emitted light from between his teeth. In the light, verses were spoken, and Bodhisattvas from the ten directions all came to gather. The Bodhisattvas spoke verses in the light, saying: 'They benefit all living beings and take it as their own practice of pure karma.' It also says: 'In each mote of dust, countless bodies appear, and various adorned lands are manifested. All lands of the three times can be manifested in a single instant.' Furthermore, in the white hair mark between the eyebrows of the Tathāgata, there was a Bodhisattva who spoke a verse, saying: 'The Buddha's body fills the Dharma realm, universally appearing before all living beings. Responding to conditions, it reaches everywhere without fail, and constantly abides in this Bodhi seat.' In each pore of the Tathāgata, all the Buddhas in the dust motes of all lands are seated, surrounded by assemblies of Bodhisattvas, expounding the supreme conduct of Samantabhadra (普賢, Universal Worthy) (This chapter merely elaborates on the marks and characteristics of the Tathāgata, using one to encompass many, using the principal to encompass the dependent).
Chapter Three: Samantabhadra Samādhi (卷七, Seventh Scroll) (To describe the reason for manifesting the sign, therefore enter the hidden body, pointing to the cause to express the result, clarifying the existence of the sign).
At that time, Samantabhadra (普賢, Universal Worthy) sat before the Buddha on a lion throne. Relying on the Buddha's spiritual power, he entered samādhi (三昧, meditative absorption), named 'The Womb Body of Vairocana Tathāgata (毗盧遮那如來, the Illuminating One) of All Buddhas,' universally entering all. The Buddha's equality is the same as the ocean of the Dharma realm of empty space, producing all samādhi Dharmas, universally able to encompass the ten directions of the Dharma realm. The ocean of wisdom and light of the Buddhas of the three times all arise from this, containing and concealing all the Buddha's power of liberation. The wisdom of the Bodhisattvas can cause all lands to be as fine as dust motes.
塵普能容受無邊法界。如此普賢十方虛空法界亦然。佛眼所見佛力能到佛身所現一切國土。所有微塵一一塵中。有世界海微塵數佛剎。一一剎中有世界海微塵數佛。一一佛前有佛剎微塵數普賢菩薩。皆入此三昧。一一普賢皆有十方諸佛而現其前。同聲贊云。一切諸佛共如於汝。十方諸佛同時摩頂。爾時普賢從三昧起。即是從十種三昧門起。第五從一切眾生舍宅三昧門起。偈云。
所現國土皆嚴凈 一剎那中見多劫 普賢安住一切剎 所現神通勝無比
世界成就品四(卷同既具能化必有所被故示所見為所化境)
爾時普賢以佛神力遍觀察一切世界海眾生海諸佛海眾生業海根慾海佛法輪海一切三世海願力海神變海。觀已告諸菩薩。佛知一切世界海成壞。清凈智不可思議。乃至神變海智不可思議(遍歷一切)。頌云。一切剎土入我身。所住諸佛亦復然。普賢行愿無邊際。我已修行得具足。普賢又告諸菩薩言。三世諸佛說世界海有十種事。所謂世界海起具因緣所依住形狀體性莊嚴清凈佛出興劫住劫轉變差別無差別門(具如初句)。若廣說者與世界海微塵數等。又有十因緣故已成當成現成。所謂佛神力故。法應如是故。眾生業故。菩薩智故。眾生菩薩同集善根故。菩薩嚴凈佛土願力故。菩薩成就不退行愿
【現代漢語翻譯】 現代漢語譯本 塵普能容受無邊法界（Dharmadhatu，宇宙萬法總稱）。如此普賢（Samantabhadra，象徵菩薩的行愿）十方虛空法界亦然。佛眼所見，佛力能到，佛身所現一切國土。所有微塵，一一塵中，有世界海微塵數佛剎（Buddha-kshetra，佛所教化的國土）。一一剎中有世界海微塵數佛。一一佛前有佛剎微塵數普賢菩薩，皆入此三昧（Samadhi，禪定）。一一普賢皆有十方諸佛而現其前，同聲贊云：『一切諸佛共如於汝。』十方諸佛同時摩頂。爾時普賢從三昧起，即是從十種三昧門起。第五從一切眾生舍宅三昧門起。偈云： 『所現國土皆嚴凈， 一剎那中見多劫， 普賢安住一切剎， 所現神通勝無比。』 世界成就品四(卷同既具能化必有所被故示所見為所化境) 爾時普賢以佛神力遍觀察一切世界海、眾生海、諸佛海、眾生業海、根慾海、佛法輪海、一切三世海、願力海、神變海。觀已告諸菩薩：『佛知一切世界海成壞，清凈智不可思議。』乃至神變海智不可思議(遍歷一切)。頌云： 『一切剎土入我身， 所住諸佛亦復然， 普賢行愿無邊際， 我已修行得具足。』 普賢又告諸菩薩言：『三世諸佛說世界海有十種事，所謂世界海起具因緣、所依住、形狀、體性、莊嚴清凈、佛出興、劫住劫轉變、差別無差別門(具如初句)。若廣說者與世界海微塵數等。又有十因緣故已成、當成、現成，所謂佛神力故，法應如是故，眾生業故，菩薩智故，眾生菩薩同集善根故，菩薩嚴凈佛土願力故，菩薩成就不退行愿。
【English Translation】 English version Dust universally can contain boundless Dharmadhatu (the totality of all phenomena in the universe). Likewise, Samantabhadra (the Bodhisattva symbolizing universal virtue and practice) and the ten directions' empty Dharmadhatu are also so. What the Buddha's eye sees, the Buddha's power reaches, and all the lands manifested by the Buddha's body are so. In every single dust particle, there are Buddha-kshetra (Buddha-fields, lands where Buddhas teach) as numerous as dust particles in a world-sea. In each Buddha-kshetra, there are Buddhas as numerous as dust particles in a world-sea. Before each Buddha, there are Samantabhadra Bodhisattvas as numerous as dust particles in a Buddha-kshetra, all entering this Samadhi (a state of meditative consciousness). Each Samantabhadra has Buddhas from the ten directions appearing before them, praising in unison: 'All Buddhas together are like you.' Buddhas from the ten directions simultaneously touch their heads. At that time, Samantabhadra arises from Samadhi, that is, arises from the ten Samadhi gates. Fifth, arises from the Samadhi gate of all sentient beings' dwellings. A verse says: 'The manifested lands are all adorned and pure, In a single instant, many kalpas (eons) are seen, Samantabhadra abides in all lands, The manifested super powers are incomparably superior.' Chapter Four on the Accomplishment of Worlds (Since there is the ability to transform, there must be those who are transformed, so the seen is shown as the realm to be transformed) At that time, Samantabhadra, with the Buddha's divine power, universally observes all world-seas, sentient being-seas, Buddha-seas, sentient being karma-seas, root-desire-seas, Buddha Dharma wheel-seas, all three-time-seas, vow power-seas, and miraculous transformation-seas. Having observed, he tells the Bodhisattvas: 'The Buddha knows the formation and destruction of all world-seas, and the pure wisdom is inconceivable.' Even the wisdom of the miraculous transformation-sea is inconceivable (universally traversing everything). A verse says: 'All lands enter my body, The Buddhas dwelling there are also like this, Samantabhadra's practices and vows are boundless, I have cultivated and attained completeness.' Samantabhadra again tells the Bodhisattvas: 'The Buddhas of the three times say that there are ten aspects of the world-sea, namely, the causes and conditions for the arising of the world-sea, what it relies on and abides in, its shape, its substance, its adornment and purity, the appearance of Buddhas, the kalpa of dwelling and the transformation of kalpas, and the doors of difference and non-difference (all as in the first sentence). If explained extensively, it would be equal to the number of dust particles in the world-sea. Furthermore, there are ten causes and conditions for it to have been formed, to be formed, and to be presently formed, namely, because of the Buddha's divine power, because the Dharma should be like this, because of sentient beings' karma, because of the Bodhisattva's wisdom, because sentient beings and Bodhisattvas together gather good roots, because of the Bodhisattva's vow power to adorn and purify the Buddha-land, and because the Bodhisattva accomplishes non-retreating practices and vows.'
故。菩薩清凈勝解自在故。如來善根所流及諸佛成道時自在勢力故。普賢自在願力故。廣說亦有世界海微塵數。頌云。一一身包一切剎。一念普現於三世。佛以方便悉入中。此是毗盧所嚴凈。又云。有種種所依形相體乃至差別門。
華藏世界品五(卷八九十雖示所化正報之人須知依報所現之土)
普賢告大眾言。此華藏世界海是毗盧遮那如來昔於世界海劫修菩薩行時。一一劫中親近世界海微塵數佛。一一佛所凈修世界海微塵數大愿。嚴凈世界。須彌山塵數風輪持。頌云。華藏世界所有塵。一一塵中見法界。寶光現佛如雲集。此是如來剎自在。又有世界海大輪圍山。山中有地。皆金剛所成眾寶莊嚴。此世界海大地中。有不可說佛剎微塵數香水海。眾寶莊嚴底岸等。一一香水海各有四天下微塵數香水河。眾寶摩尼以為岸等。諸佛因行皆現其中。一一河各有世界塵數莊嚴。此華藏世界海皆以世界海微塵數清凈功德之所莊嚴。又此不可說佛剎微塵數香水海中。有不可說剎微塵世界種安住。一一種有不可說佛剎微塵世界。於世界海中依住形狀等不同。頌云。十方所有廣大剎。悉來入此世界種。雖現十方普入中。而實無來無所入。以一剎種入一切。一切入一亦無餘。體相如本無差別。無等無量悉周遍。一切國土微塵中
【現代漢語翻譯】 現代漢語譯本： 因此，菩薩以清凈殊勝的理解而得自在的緣故；如來善根所流出以及諸佛成道時的自在勢力緣故；普賢自在的願力緣故，廣泛地說，也有世界海微塵數那麼多。頌詞說：『每一個身包含一切佛剎，每一個念頭普遍顯現於過去、現在、未來三世。佛以方便法門全部進入其中，這是毗盧遮那佛所莊嚴清凈的。』又說：『有種種所依的形相體，乃至差別之門。』（《華藏世界品》第五，卷八、九、十，雖然顯示了所教化的正報之人，須知依報所顯現的國土） 普賢菩薩告訴大眾說：『這華藏世界海是毗盧遮那如來過去在世界海劫修行菩薩行時，每一個劫中親近世界海微塵數那麼多的佛，在每一尊佛那裡清凈修習世界海微塵數那麼多的廣大誓願，莊嚴清凈世界。』須彌山微塵數那麼多的風輪支撐著它。頌詞說：『華藏世界所有的微塵，每一個微塵中都能見到法界。寶光顯現佛陀如雲聚集，這是如來的佛剎自在。』又有世界海大輪圍山（Mahācakravāḍa，巨大的輪狀山脈），山中有地，都是金剛所成，用各種珍寶莊嚴。這世界海的大地中，有不可說佛剎微塵數那麼多的香水海，用各種珍寶莊嚴底部和岸邊等等。每一香水海各有四天下（catvāro dvīpāḥ，四大部洲）微塵數那麼多的香水河，用各種珍寶摩尼（maṇi，寶珠）作為岸邊等等。諸佛的因地修行都顯現在其中。每一條河各有世界微塵數那麼多的莊嚴。這華藏世界海都是用世界海微塵數那麼多的清凈功德所莊嚴的。又，在這不可說佛剎微塵數那麼多的香水海中，有不可說剎微塵世界種安住。每一種有不可說佛剎微塵世界。在世界海中依據不同的形狀等安住。頌詞說：『十方所有廣大的佛剎，全部來到這世界種中。雖然顯現在十方，普遍進入其中，但實際上沒有來處，也沒有進入之處。以一個佛剎種進入一切佛剎種，一切佛剎種進入一個佛剎種也沒有剩餘。體相如原本一樣沒有差別，沒有等同，沒有數量，全部周遍。一切國土的微塵中』
【English Translation】 English version: Therefore, it is because of the Bodhisattva's purity and superior understanding that they are at ease; because of the outflow of the Tathāgata's roots of goodness and the power of ease at the time of the Buddhas' attainment of enlightenment; because of the power of Samantabhadra's (普賢) vows of ease, broadly speaking, there are as many as the dust motes in the ocean of worlds. The verse says: 'Each body encompasses all Buddha-lands, each thought universally manifests in the three times (past, present, and future). The Buddhas, with expedient means, all enter within, this is the adornment and purification of Vairocana (毗盧遮那).' It also says: 'There are various forms, appearances, entities, and even gates of difference on which to rely.' (Chapter Five of the Avataṃsaka World, Volumes 8, 9, and 10, although it shows the people who are to be taught, one must know that the land manifested by the dependent retribution) Samantabhadra (普賢) told the assembly: 'This ocean of the Avataṃsaka (華藏) world is when the Vairocana Tathāgata (毗盧遮那如來) in the past, during the kalpas (劫) of the ocean of worlds, practiced the Bodhisattva path, in each kalpa closely approached as many Buddhas as dust motes in the ocean of worlds, and at each Buddha's place, purely cultivated as many great vows as dust motes in the ocean of worlds, adorning and purifying the world.' As many wind wheels as dust motes of Mount Sumeru (須彌山) support it. The verse says: 'All the dust motes in the Avataṃsaka world, in each dust mote one can see the Dharma realm. The light of jewels manifests Buddhas gathering like clouds, this is the Tathāgata's ease in the Buddha-lands.' There is also the great surrounding mountain of the ocean of worlds, Mahācakravāḍa (大輪圍山), in the mountain there is land, all made of vajra (金剛), adorned with various jewels. In the great earth of this ocean of worlds, there are as many oceans of fragrant water as inexpressible Buddha-lands of dust motes, adorned with various jewels at the bottom and shores, etc. Each ocean of fragrant water has as many rivers of fragrant water as dust motes of the four continents, catvāro dvīpāḥ (四天下), with various jewels and maṇi (摩尼) as shores, etc. The causal practices of all Buddhas all manifest within. Each river has as many adornments as dust motes of the world. This ocean of the Avataṃsaka world is all adorned by as many pure merits as dust motes of the ocean of worlds. Also, in these inexpressible oceans of fragrant water of dust motes of Buddha-lands, there are inexpressible seeds of worlds of dust motes of Buddha-lands abiding. Each seed has inexpressible worlds of dust motes of Buddha-lands. They abide in the ocean of worlds according to different shapes, etc. The verse says: 'All the vast Buddha-lands in the ten directions, all come into this seed of the world. Although they manifest in the ten directions, they universally enter within, but in reality, there is no coming from, and no place to enter. With one seed of a Buddha-land entering all seeds, all seeds entering one also have no remainder. The entity and appearance are like the original, without difference, without equality, without measure, all-pervading. In the dust motes of all lands'
。普見如來在其所。此香水海在華藏中。如天帝網分佈而住。最中者名無邊妙華光香水海。如是十方各以二十重佛剎微塵世界圍繞。頌曰。華藏世界海。法界等無別。莊嚴極清凈。安住于虛空。
毗盧遮那品六(卷十一既其通示能所依正仍須別辯一方偏跡舉偏知圓示別識總)
普賢菩薩告大眾言。乃往古世過世界微塵劫。復倍是數有世界海。名普門光明。此世界海中有世界。名勝音。依摩尼華海住。須彌山微塵數世界而為眷屬。其形正圓。其地無量莊嚴。三百重寶圍繞。寶云覆上如須彌山。衣服飲食隨念而至。彼勝音世界中有香水海。名清凈光明。中有大蓮華須彌山出現。名華焰普莊嚴幢山。上有林名摩尼華。眾寶莊嚴。百萬億那由他城周匝圍繞。種種眾生於中止住林東有城名焰光明。人王所都。百萬億那由他城周匝圍繞。彼勝音世界最初劫中有十須彌山。微塵數如來出興。第一佛名一切功德山須彌勝云。王名喜見善慧。統領百萬億那由他城。夫人婇女三萬七千。王子五百。大威光為首。有十千夫人。太子見光。以昔所修善根力故。證十種法門已說偈。以佛神力其聲遍滿勝音世界。其王聞已與夫人俱來至佛所。八部眷屬皆悉來集。聞法獲益。大威光得無量智光明。佛滅後有波羅蜜善根莊嚴佛出世。爾時大
【現代漢語翻譯】 現代漢語譯本：普見如來就在那裡。這香水海位於華藏世界中，如同天帝之網般分佈安住。最中心的名為無邊妙華光香水海。像這樣，十方每一方都以二十重佛剎微塵數的世界圍繞。頌曰：華藏世界海，法界等無別，莊嚴極清凈，安住于虛空。
毗盧遮那品第六（卷十一：既然已經普遍地開示了能依、所依、正報、依報，仍然需要分別辨析一方的偏頗之跡，舉出偏頗而顯示圓滿，特別識別總相）。
普賢菩薩告訴大眾說：『在過去久遠，超過世界微塵數劫之前，再加倍這個數量，有一個世界海，名為普門光明。這個世界海中有一個世界，名為勝音，依摩尼華海而住，有須彌山微塵數的世界作為眷屬，其形狀是正圓的，其地面有無量的莊嚴，有三百重寶物圍繞，寶云覆蓋其上如同須彌山，衣服飲食隨著意念而至。那勝音世界中有一個香水海，名為清凈光明，其中出現一座大蓮華須彌山，名為華焰普莊嚴幢山，山上有樹林名為摩尼華，以各種寶物莊嚴，有百萬億那由他的城市周匝圍繞，各種眾生在其中止住。樹林的東邊有一座城市，名為焰光明，是人王所都之地，有百萬億那由他的城市周匝圍繞。那勝音世界最初劫中有十個須彌山微塵數的如來出世，第一位佛名為一切功德山須彌勝云，國王名為喜見善慧，統領百萬億那由他的城市，夫人婇女三萬七千，王子五百，以大威光為首，有十千夫人。太子見光，因為過去所修的善根力，證得了十種法門，已經說了偈頌，以佛的神力，其聲音遍滿勝音世界。國王聽聞后，與夫人一同來到佛所，八部眷屬都全部來集，聽聞佛法獲得利益。大威光得到了無量智光明。佛滅度后，有波羅蜜善根莊嚴佛出世。當時大』
【English Translation】 English version: The Vairocana Buddha is there. This Fragrant Ocean is in the Flower Treasury World, distributed and dwelling like Indra's net. The most central one is named the Boundless Wonderful Flower Light Fragrant Ocean. Thus, each of the ten directions is surrounded by twenty layers of Buddha-lands, as numerous as dust motes. A verse says: The Flower Treasury World Ocean, is equal to the Dharma Realm without distinction, its adornments are extremely pure, and it dwells in emptiness.
Chapter Six on Vairocana (Volume 11: Since the dependent and the depended, the reward and the environment have been universally revealed, it is still necessary to separately distinguish the partial traces of one direction, to show completeness by pointing out the partial, and to especially recognize the totality).
Samantabhadra Bodhisattva told the assembly: 'In the ancient past, beyond kalpas as numerous as dust motes in worlds, and then doubling that number, there was a world-ocean named Universal Light. Within this world-ocean, there is a world named Superior Sound, dwelling on the Mani Flower Ocean, with worlds as numerous as dust motes in Mount Sumeru as its retinue. Its shape is perfectly round, its ground has immeasurable adornments, surrounded by three hundred layers of jewels, with jeweled clouds covering it like Mount Sumeru, and clothing and food arrive according to one's thoughts. In that Superior Sound world, there is a Fragrant Ocean named Pure Light, in which a great lotus Mount Sumeru appears, named Flower Flame Universally Adorned Banner Mountain, on which there is a forest named Mani Flower, adorned with various jewels, surrounded by a million trillion nayutas of cities. Various beings dwell within it. To the east of the forest, there is a city named Flame Light, the capital of the human king, surrounded by a million trillion nayutas of cities. In the initial kalpa of that Superior Sound world, ten Buddhas as numerous as dust motes in Mount Sumeru appeared in the world. The first Buddha was named All Merit Mountain Sumeru Superior Cloud, the king was named Joyful Seeing Good Wisdom, ruling over a million trillion nayutas of cities, with thirty-seven thousand consorts and concubines, and five hundred princes, with Great Majestic Light as the leader, and ten thousand consorts. Prince Seeing Light, due to the power of the good roots cultivated in the past, attained ten Dharma doors, and has already spoken a verse. By the Buddha's spiritual power, its sound pervaded the Superior Sound world. Upon hearing this, the king came to the Buddha's place with his consorts, and the eightfold retinue all gathered, hearing the Dharma and gaining benefit. Great Majestic Light obtained immeasurable wisdom light. After the Buddha's extinction, the Paramita Good Root Adorned Buddha appeared in the world. At that time, the great'
威光童子見佛。即得唸佛三昧名無邊海藏門等十千法門值第三第四佛。獲益已還歸本處(已上從普賢三昧來皆普賢菩薩說)。
第二會普光明殿說六品四卷
如來名號品七(卷十二雖知一方偏示之別理須遍達十方之別)
菩提場中始成正覺。于普光明殿坐蓮華藏師子之座妙悟皆滿。與十佛剎微塵數菩薩俱。皆一生補處。悉從他方而來集此。為令眾生永斷一切煩惱故。說十住十行十向十藏十地十愿十定十通十頂。及說如來地。境界神力所行力無畏三昧神通自在無礙眼耳鼻舌身意辯才智慧勝愿(皆云如來)。爾時世尊知諸菩薩心之所念。現神通已各於十方過十佛剎微塵數世界各有一世界佛。與十佛剎微塵菩薩俱來佛所。東方世界名金色。上首菩薩名文殊。乘佛威力觀諸菩薩而作是言。諸佛子。佛國土佛住佛剎莊嚴佛法性佛剎清凈佛說法佛出現佛剎成就佛菩提皆不可思議。何以故。佛於十方知諸眾生。隨其所應說法調伏。如來於此娑婆諸四天下種種身名色相修短壽量處所諸根生處諸業觀察(皆云種種)。皆令眾生所見不同。如來於此四天下中或名一切義成。或名圓滿月。或名釋迦牟尼毗盧遮那等。十千名號如是。四天下十方各一世界各十千名。此娑婆世界百億四天下有百億萬種種名。又于娑婆外十方各有
【現代漢語翻譯】 現代漢語譯本 威光童子見到佛陀，立即獲得唸佛三昧，名為無邊海藏門等一萬種法門，值遇第三、第四尊佛，獲得利益后返回原來的地方（以上從普賢三昧而來，都是普賢菩薩所說）。
第二會在普光明殿宣說六品四卷
如來名號品第七（卷十二雖然知道一方，偏頗地顯示它的差別，但理應普遍通達十方的差別）
在菩提道場中開始成就正覺，在普光明殿坐在蓮華藏師子之座上，所有妙悟都圓滿。與十佛剎微塵數（形容極多）的菩薩在一起，這些菩薩都是一生補處（指下一生將成佛的菩薩），全部從其他方而來聚集在這裡。爲了使眾生永遠斷除一切煩惱的緣故，宣說十住、十行、十向、十藏、十地、十愿、十定、十通、十頂，以及宣說如來地（佛的境界）。境界、神力、所行力、無畏、三昧、神通、自在、無礙眼、耳、鼻、舌、身、意、辯才、智慧、殊勝的願力（都稱為如來）。當時，世尊知道各位菩薩心中所想，顯現神通后，各自在十方超過十佛剎微塵數的世界，各自有一個世界的佛陀，與十佛剎微塵數的菩薩一起來到佛陀這裡。東方世界名為金色，上首菩薩名為文殊（智慧的象徵），憑藉佛陀的威力觀察各位菩薩后這樣說：『各位佛子，佛國土、佛住處、佛剎莊嚴、佛法性、佛剎清凈、佛說法、佛出現、佛剎成就、佛菩提，都是不可思議的。』為什麼呢？佛陀在十方瞭解各位眾生，隨著他們所適應的方式說法調伏。如來在這娑婆（指我們所居住的這個世界）世界的各個四天下（古代印度宇宙觀中的一個世界），以種種身、名、色相、修短、壽量、處所、諸根、生處、諸業進行觀察（都稱為種種），都使眾生所見不同。如來在這四天下中，或者名為一切義成，或者名為圓滿月，或者名為釋迦牟尼（能仁寂默）、毗盧遮那（光明遍照）等一萬個名號。像這樣，四天下十方各自一個世界，各自有一萬個名號。這個娑婆世界有一百億個四天下，有一百億萬種種名。又在娑婆世界之外的十方，各自有
【English Translation】 English version Weiguang (威光) Bodhisattva saw the Buddha and immediately attained the Samadhi of Buddha Recitation, named the Door of Boundless Ocean Treasury, and ten thousand other Dharma Doors. He encountered the third and fourth Buddhas, received benefits, and then returned to his original place (the above, coming from the Samadhi of Samantabhadra, were all spoken by Samantabhadra Bodhisattva).
The second assembly spoke of six chapters in four volumes at the Universal Light Palace.
Chapter Seven: Names of the Tathagata (Although one knows one direction, partially showing its differences, one should universally understand the differences of the ten directions)
He initially attained perfect enlightenment in the Bodhi field, and sat on the Lion Throne of the Lotus Treasury in the Universal Light Palace, where all wonderful enlightenments were fulfilled. He was with Bodhisattvas as numerous as dust motes in ten Buddha-lands, all of whom were in their last life before Buddhahood, and all came from other directions to gather here. In order to enable sentient beings to permanently cut off all afflictions, he spoke of the Ten Dwellings, Ten Practices, Ten Dedications, Ten Treasuries, Ten Grounds, Ten Vows, Ten Samadhis, Ten Supernatural Powers, Ten Summits, and also spoke of the Tathagata Ground (the realm of the Buddha). Realm, divine power, power of action, fearlessness, samadhi, supernatural powers, freedom, unobstructed eyes, ears, nose, tongue, body, mind, eloquence, wisdom, and supreme vows (all are called Tathagata). At that time, the World Honored One knew what the Bodhisattvas were thinking in their hearts. After manifesting supernatural powers, each in the ten directions, beyond worlds as numerous as dust motes in ten Buddha-lands, each had a Buddha of one world, who came to the Buddha with Bodhisattvas as numerous as dust motes in ten Buddha-lands. The eastern world is named Golden Color, and the foremost Bodhisattva is named Manjushri (symbol of wisdom). Relying on the Buddha's power, he observed the Bodhisattvas and said, 'Disciples of the Buddha, the Buddha-land, the Buddha's dwelling, the adornment of the Buddha-realm, the Dharma-nature of the Buddha, the purity of the Buddha-realm, the Buddha's teaching, the Buddha's appearance, the accomplishment of the Buddha-realm, and the Bodhi of the Buddha are all inconceivable.' Why? The Buddha knows all sentient beings in the ten directions and teaches and subdues them according to what is appropriate for them. The Tathagata observes in this Saha (referring to the world we live in) world, in each of the four continents (one world in ancient Indian cosmology), with various bodies, names, forms, lengths, lifespans, places, faculties, birthplaces, and karmas (all are called various), all making what sentient beings see different. In these four continents, the Tathagata is named Sarvarthasiddha (He Whose Every Aim is Accomplished), or Perfect Moon, or Shakyamuni (Capable Sage, Silent One), Vairochana (Illuminating Everywhere), etc., ten thousand names. Thus, in each of the ten directions of the four continents, each world has ten thousand names. This Saha world has one hundred billion four continents, with one hundred billion various names. Furthermore, outside the Saha world in the ten directions, each has
一世界。各有百億萬種種名號。十方盡虛空界種種不同。
四聖諦品八(卷同既了別人應知別法)
爾時文殊師利菩薩告諸菩薩。諸佛子。苦聖諦此娑婆世界中或名罪。或名逼迫。或名變異攀緣聚剌等。集聖諦或名系縛滅壞愛著義妄覺念等。滅聖諦或名無諍離塵寂靜等。道聖諦或名一乘趣寂導引等。如是十方世界一一各有四百億十千名號。
光明覺品九(卷十三欲宣其法先動其情橫滿虛空豎窮色頂明其人法所被分齊)
爾時世尊足下放光。照百億四天下乃至百億色究竟天。佛神力故皆見如來。十佛剎微塵數菩薩圍繞。十方各一大菩薩。各與十佛剎微塵數菩薩俱。文殊師利為首。爾時一切處文殊師利各于佛前同時說偈。爾時光明過此世界十方各十佛剎微塵數世界。各有四天下乃至色究竟。一切處文殊說偈亦然。盡法界虛空界亦如是。
菩薩問明品十(卷同欲破無明先啟其萌能問所問俱是大人故云菩薩眾位之初故首為稱)
爾時文殊問覺首菩薩言。佛子。心性是一。云何種種差別。所謂善趣惡趣諸根滿缺受生同異端丑苦樂。心不知業業不知心。受不知報報不知受。心不知受受不知心。因不知緣緣不知因。智不知境境不知智。覺首答曰。諸法無作用。亦無有體性。是故彼一切各各不相
【現代漢語翻譯】 現代漢語譯本：一個世界中，各有百億萬種不同的名稱。十方所有虛空界，種種名稱各不相同。
四聖諦品第八（此卷與前卷相同，既已瞭解別人，應知其他法門）
這時，文殊師利菩薩（Manjusri Bodhisattva）告訴各位菩薩（Bodhisattvas）說：『各位佛子，苦聖諦（Dukkha Satya）在此娑婆世界（Saha World）中，或者名為罪，或者名為逼迫，或者名為變異、攀緣、聚集、刺等。集聖諦（Samudaya Satya）或者名為繫縛、滅壞、愛著義、妄覺、念等。滅聖諦（Nirodha Satya）或者名為無諍、離塵、寂靜等。道聖諦（Magga Satya）或者名為一乘、趣寂、導引等。像這樣，十方世界每一個世界各有四百億十千種名稱。』
光明覺品第九（此卷十三，想要宣說佛法，先要觸動情感，橫向充滿虛空，縱向窮盡色界頂端，闡明其人其法所覆蓋的範圍）
這時，世尊（World-Honored One）從足下放出光明，照耀百億四天下（one hundred billion times four continents）乃至百億色究竟天（one hundred billion Akanistha heavens）。因為佛的神力，大家都看見如來（Tathagata），被十佛剎微塵數（ten Buddha-fields dust-motes number）的菩薩圍繞。十方各有一大菩薩，各自與十佛剎微塵數的菩薩在一起，文殊師利（Manjusri）為首。這時，所有地方的文殊師利都在佛前同時說偈。這時，光明超過這個世界，向十方各十佛剎微塵數的世界照去，每個世界都有四天下乃至色究竟天。所有地方的文殊師利說偈也是這樣。整個法界（Dharma Realm）、虛空界（Space Realm）也是這樣。
菩薩問明品第十（此卷與前卷相同，想要破除無明，先要啓發其萌芽，能問的人和所問的對象都是大人物，所以稱為菩薩，在眾位之初，所以首先稱呼）
這時，文殊（Manjusri）問覺首菩薩（J覺首 Bodhisattva）說：『佛子，心性（mind-nature）本是一樣的，為什麼會有種種差別呢？比如善趣（good realms）和惡趣（evil realms），諸根完滿和殘缺，受生相同和不同，相貌端正和醜陋，感受苦和樂。心不知道業，業不知道心；受不知道報，報不知道受；心不知道受，受不知道心；因不知道緣，緣不知道因；智不知道境，境不知道智。』覺首（J覺首）回答說：『諸法（all dharmas）沒有作用，也沒有體性。因此，它們一切都是各自不相知的。』
【English Translation】 English version: In one world, there are hundreds of billions of different names. In all the realms of empty space in the ten directions, the various names are all different.
Chapter Eight on the Four Noble Truths (This volume is the same as the previous one; having understood others, one should know other Dharma gates)
At that time, Manjusri Bodhisattva told all the Bodhisattvas: 'Virtuous sons of the Buddha, the Noble Truth of Suffering (Dukkha Satya) in this Saha World is sometimes called 'sin,' sometimes called 'oppression,' sometimes called 'change,' 'clinging,' 'gathering,' 'thorn,' and so on. The Noble Truth of Accumulation (Samudaya Satya) is sometimes called 'bondage,' 'destruction,' 'attachment,' 'delusional awareness,' 'thought,' and so on. The Noble Truth of Cessation (Nirodha Satya) is sometimes called 'non-contention,' 'freedom from defilement,' 'tranquility,' and so on. The Noble Truth of the Path (Magga Satya) is sometimes called 'One Vehicle,' 'approaching tranquility,' 'guidance,' and so on. Like this, each of the worlds in the ten directions has four hundred billion and ten thousand names.'
Chapter Nine on the Light of Awakening (Volume Thirteen: To proclaim the Dharma, first move the emotions, horizontally filling space, vertically exhausting the peak of the Form Realm, clarifying the scope of the person and the Dharma being covered)
At that time, the World-Honored One emitted light from beneath his feet, illuminating one hundred billion times four continents (one hundred billion times four continents) and even one hundred billion Akanistha heavens (one hundred billion Akanistha heavens). Because of the Buddha's spiritual power, everyone saw the Tathagata, surrounded by Bodhisattvas as numerous as ten Buddha-fields dust-motes number (ten Buddha-fields dust-motes number). In each of the ten directions, there was a great Bodhisattva, each with Bodhisattvas as numerous as ten Buddha-fields dust-motes number, with Manjusri (Manjusri) as the leader. At that time, Manjusri in all places simultaneously spoke verses before the Buddha. At that time, the light surpassed this world, shining towards the worlds in the ten directions, each as numerous as ten Buddha-fields dust-motes number, each world having four continents and even Akanistha heavens. Manjusri's speaking of verses was the same in all places. The entire Dharma Realm (Dharma Realm) and Space Realm (Space Realm) were also like this.
Chapter Ten on the Bodhisattva's Questions on Illumination (This volume is the same as the previous one; to break through ignorance, first awaken its sprout; both the questioner and the one being questioned are great beings, so they are called Bodhisattvas; at the beginning of the assembly, so they are addressed first)
At that time, Manjusri (Manjusri) asked J覺首 Bodhisattva (J覺首 Bodhisattva): 'Virtuous son of the Buddha, the mind-nature (mind-nature) is originally one, why are there so many differences? For example, good realms (good realms) and evil realms (evil realms), complete and incomplete faculties, similar and different births, handsome and ugly appearances, experiencing suffering and happiness. The mind does not know karma, and karma does not know the mind; reception does not know retribution, and retribution does not know reception; the mind does not know reception, and reception does not know the mind; cause does not know condition, and condition does not know cause; wisdom does not know the object, and the object does not know wisdom.' J覺首 (J覺首) replied: 'All dharmas (all dharmas) have no function and no substance. Therefore, they are all mutually unknowing.'
知。譬如河中水湍流競奔逝各各不相知。諸法亦如是。眼耳鼻舌身心意諸情根。以此常流轉而無能動者。法性本無生。示現而有生。是中無能現。亦無所現物。若實若不實。若妄若非妄。世間出世間。但有假言說。文殊問財首菩薩。佛子。一切眾生非眾生。云何如來隨其時。命身行解言論心樂方便思惟觀察。(各有隨其)于如是眾生中為現其身教化調伏。財首以偈答曰。分別觀內身。此中誰是我。若能如是解。彼達我有無。文殊問寶首菩薩。一切眾生等有四大。無我無我所。云何而有受苦受樂端丑內外現報后報。然法界中無美無惡。寶首以偈曰。譬如凈明鏡。隨其所對質。現像各不同。業性亦如是。亦如胎藏中。諸根悉成就。體相無來處。業性亦如是。亦如地獄中。種種諸苦事。彼悉無所從。業性亦如是。文殊問德首菩薩言。如來所悟唯是一法。云何乃說無量諸法。現無量剎。化無量眾。演音示身知心。現通震界等(皆云無量)。德首偈答。譬如火性一。能燒一切物。火焰無分別。諸佛法如是。海波風吹雨地亦如是又如地界一。能生種種芽。非地有殊異。諸佛法如是。文殊問目首菩薩言。如來福田等一無異。云何而見眾生布施果報不同。所謂種種色形家根財主眷屬官位功德智慧(皆云種種)。如來於彼其心平等無異思
【現代漢語翻譯】 現代漢語譯本 知。譬如河中的水流湍急奔騰，各自互不相知。一切諸法也是如此。眼、耳、鼻、舌、身、意等諸情根，因此而常流動遷變，沒有能使它們停止的。法的本性本來沒有生，只是示現出好像有生。這其中沒有能顯現的主體，也沒有被顯現的客體。無論是真實的還是不真實的，無論是虛妄的還是非虛妄的，世間法還是出世間法，都只是假借言語來表達而已。 文殊菩薩問財首菩薩：『佛子，一切眾生非眾生，如來如何隨著時機，在眾生的壽命、身體、行為、理解、言論、心之所樂、方便、思惟、觀察（各有隨順之處）中，示現其身來教化調伏他們呢？』 財首菩薩用偈頌回答說：『分別觀察自身內部，這裡面誰是我呢？如果能這樣理解，他就通達了「我」的有和無。』 文殊菩薩問寶首菩薩：『一切眾生平等地具有四大（地、水、火、風），無我，也無我所。為什麼會有感受痛苦和快樂、相貌端正和醜陋、內在和外在的現世報應和來世報應呢？然而在法界中，沒有美和惡。』 寶首菩薩用偈頌說：『譬如清凈明亮的鏡子，隨著所對之物的不同，顯現的影像也各不相同。業的性質也是這樣。又如在胎藏中，諸根都已成就，身體和相貌沒有來處，業的性質也是這樣。又如在地獄中，種種痛苦的事情，它們都沒有來源，業的性質也是這樣。』 文殊菩薩問德首菩薩說：『如來所證悟的唯有一法，為什麼又說無量諸法，顯現無量剎土，化度無量眾生，演說音聲，示現身相，知曉心念，顯現神通，震動世界等（都說是無量的）？』 德首菩薩用偈頌回答：『譬如火的性質只有一種，卻能燃燒一切事物，火焰沒有分別。諸佛的法也是這樣。海浪被風吹動，雨水降落大地也是這樣。又如大地的界限只有一種，卻能生長出種種芽苗，不是大地有什麼特殊差異，諸佛的法也是這樣。』 文殊菩薩問目首菩薩說：『如來的福田平等無異，為什麼會看到眾生布施的果報不同，比如種種不同的顏色、形貌、家世、根器、財富、主人、眷屬、官位、功德、智慧（都說是種種不同的）？如來對於他們，內心平等，沒有不同的想法。』
【English Translation】 English version Know. For example, the water in a river flows swiftly and competes, each not knowing the other. All dharmas are also like this. The sense organs of eye, ear, nose, tongue, body, mind, and intellect are in constant flux, and there is no one who can stop them. The nature of dharma is originally unborn, but it appears as if it is born. Within this, there is no one who can manifest, nor is there anything that is manifested. Whether real or unreal, whether false or not false, worldly or otherworldly, there are only provisional expressions. Manjushri (Bodhisattva of wisdom) asked Wealth-Chief Bodhisattva (Bodhisattva representing wealth): 'Buddha-son, all sentient beings are non-sentient beings. How does the Tathagata (another name for the Buddha) according to the time, in the life, body, conduct, understanding, speech, delight of mind, skillful means, thought, and observation (each according to their suitability) of such sentient beings, manifest his body to teach and subdue them?' Wealth-Chief answered in verse: 'Discriminatingly observe the inner body. Who is 'I' within this? If one can understand in this way, he will realize the existence and non-existence of 'I'.' Manjushri asked Treasure-Chief Bodhisattva (Bodhisattva representing treasures): 'All sentient beings equally possess the four great elements (earth, water, fire, and wind), are without self, and without what belongs to self. Why then are there experiences of suffering and joy, beauty and ugliness, immediate and future retributions, internal and external? Yet within the Dharma Realm, there is neither beauty nor ugliness.' Treasure-Chief answered in verse: 'For example, a clear and bright mirror reflects different images according to what it faces. The nature of karma is also like this. Also, like in the womb, all the senses are fully developed. The body and form have no origin. The nature of karma is also like this. Also, like in hell, all kinds of suffering events, they all have no source. The nature of karma is also like this.' Manjushri asked Virtue-Chief Bodhisattva (Bodhisattva representing virtue): 'What the Tathagata realizes is only one dharma. Why then does he speak of limitless dharmas, manifest limitless lands, transform limitless beings, expound sounds, show bodies, know minds, manifest supernatural powers, shake worlds, etc. (all said to be limitless)?' Virtue-Chief answered in verse: 'For example, the nature of fire is one, yet it can burn all things. The flames have no discrimination. The Buddhas' Dharma is like this. The waves of the sea are blown by the wind, and the rain falls on the earth are also like this. Also, like the boundary of the earth is one, yet it can produce all kinds of sprouts. It is not that the earth has any special difference. The Buddhas' Dharma is like this.' Manjushri asked Eye-Chief Bodhisattva (Bodhisattva representing the eye): 'The field of merit of the Tathagata is equal and without difference. Why then do we see that the fruits of giving by sentient beings are different, such as different colors, forms, family backgrounds, faculties, wealth, masters, relatives, official positions, merits, and wisdom (all said to be different)? The Tathagata, towards them, has an equal mind, without different thoughts.'
惟。目首偈答。譬如大地。一隨種各生芽。于彼無冤親。佛福田亦然。亦如水一味。因器有差別。亦如凈明鏡。隨色而現像。如阿伽陀藥。能療一切病(下二句大同)。文殊問勤首菩薩言。佛教是一眾生得見。云何不即斷一切煩惱。然其五陰三界三毒無有差別。是則佛教於諸眾生或有利益或無利益。答曰。由進怠不同而令種種。文殊問法首菩薩。如佛所說若有眾生受持正法悉能斷除一切煩惱。何故復有受持正法而不斷者隨諸煩惱。法首答曰。如人水所漂懼溺而渴死。於法不修行。多聞亦如是。如人設美膳自餓而不食。如人善方藥自疾不能救。如人數他寶自無半錢分。如人生王宮而受餒與寒。如聾奏音樂悅彼不自聞。如盲繢眾像示彼不自見。(下二句並同)文殊問智首菩薩。于佛法中以智為首。如來何故或贊施戒乃至智慧及以四無量心然終無有。唯以一法能成菩提。智首偈答。佛知眾生心性分各不同。隨其所應度如治而說法。慳者為贊施等諸法。文殊問普賢菩薩。諸佛唯以一道而得出離。云何今見佛土不同。賢首偈答。文殊法常爾。法王唯一法。一切無礙人。一道出生死。一切諸佛身。唯是一法身。一心一智慧。力無畏亦然。一切諸佛剎。莊嚴悉圓滿。隨眾生行異。如是見不同。佛剎無分別。無憎亦無愛。但隨眾生心。
【現代漢語翻譯】 現代漢語譯本 惟。目首以偈回答：譬如大地，隨著所播種子的不同而各自生出不同的芽，對於這些種子，大地沒有親疏遠近之分。佛陀的福田也是如此。又如水只有一種味道，但因為容器的不同而產生差別。又如清澈明亮的鏡子，隨著所照物體的顏色而顯現不同的影像。如同阿伽陀藥（一種萬能藥），能夠治療一切疾病（下兩句大同小異）。 文殊菩薩問勤首菩薩說：佛陀的教法，一個眾生聽聞后就應該能夠得見真理，為什麼不能立刻斷除一切煩惱呢？而且眾生的五陰（色、受、想、行、識）、三界（欲界、色界、無色界）、三毒（貪、嗔、癡）並沒有差別。這樣說來，佛陀的教法對於眾生，或者有利益，或者沒有利益。 勤首菩薩回答說：由於精進和懈怠的不同，導致了種種不同的結果。 文殊菩薩問法首菩薩：如佛所說，如果有眾生受持正法，就都能夠斷除一切煩惱。為什麼又有人受持正法卻不能斷除煩惱，反而被煩惱所困擾呢？ 法首菩薩回答說：就像有人被水所漂流，害怕被淹死卻又因口渴而死。對於佛法不修行，即使聽聞再多也是一樣。又如有人準備了美味的膳食，自己卻餓著肚子不吃。又如有人精通藥方，卻不能醫治自己的疾病。又如有人數著別人的寶物，自己卻沒有半分錢。又如有人生在王宮，卻遭受飢餓和寒冷。又如聾子演奏音樂，悅耳了別人卻不能悅耳自己。又如盲人繪畫各種影象，展示給別人卻不能自己看見。（下兩句意思相同） 文殊菩薩問智首菩薩：在佛法中，以智慧為首要。如來為什麼有時讚歎佈施、持戒，乃至智慧以及四無量心（慈、悲、喜、舍），但最終都沒有說只有一種法能夠成就菩提？ 智首菩薩以偈回答：佛陀知道眾生的心性和根器各不相同，隨著他們所應被度化的方式，如醫生治病一樣說法。對於慳吝的人，就讚歎佈施等等諸法。 文殊菩薩問普賢菩薩：諸佛都是通過唯一的道路而得以出離生死輪迴，為什麼現在所見到的佛土卻各不相同呢？ 賢首菩薩以偈回答：文殊啊，佛法本來就是如此。法王只有一種法。一切沒有障礙的人，通過唯一的道路出生死輪迴。一切諸佛的身，都是唯一的法身。一心一智慧，力（十力）和無畏（四無畏）也是如此。一切諸佛的剎土（佛國），莊嚴圓滿。隨著眾生的行為不同，所見到的景象也不同。佛土沒有分別，沒有憎恨也沒有愛戀，只是隨著眾生的心而顯現。
【English Translation】 English version Thus. Mukhasri (the head) answered with a verse: 'Like the great earth, each sprout grows according to the seed it follows. Towards them, there is no enmity or kinship. The field of merit of the Buddha is also like this. Also, like water with one flavor, there are differences due to the container. Also, like a clear and bright mirror, it reflects images according to the color. Like the Agada medicine (a panacea), it can cure all diseases' (the next two lines are largely the same). Manjushri (Bodhisattva of wisdom) asked Kinshou Bodhisattva (Bodhisattva of diligence): 'The Buddha's teachings, when one sentient being hears them, should be able to see the truth. Why can't they immediately cut off all afflictions? Moreover, the five skandhas (form, feeling, perception, volition, consciousness), the three realms (desire realm, form realm, formless realm), and the three poisons (greed, hatred, delusion) of sentient beings are no different. In this case, the Buddha's teachings are either beneficial or not beneficial to sentient beings.' Kinshou Bodhisattva replied: 'Due to the differences in diligence and laziness, various different results occur.' Manjushri asked Dharmasri Bodhisattva (Bodhisattva of Dharma): 'As the Buddha said, if sentient beings uphold the Dharma, they can all cut off all afflictions. Why are there those who uphold the Dharma but cannot cut off afflictions, and are instead troubled by afflictions?' Dharmasri Bodhisattva replied: 'It is like a person being swept away by water, fearing drowning but dying of thirst. Not practicing the Dharma, even if one hears much, is the same. It is like a person preparing a delicious meal, but starving themselves without eating. It is like a person being skilled in medicine, but unable to cure their own illness. It is like a person counting others' treasures, but having no money of their own. It is like a person born in a royal palace, but suffering from hunger and cold. It is like a deaf person playing music, pleasing others but not pleasing themselves. It is like a blind person painting various images, showing them to others but not seeing them themselves.' (The next two lines have the same meaning). Manjushri asked Jishou Bodhisattva (Bodhisattva of Wisdom): 'In the Buddha's Dharma, wisdom is paramount. Why does the Tathagata (another name for Buddha) sometimes praise giving, precepts, and even wisdom and the four immeasurable minds (loving-kindness, compassion, joy, equanimity), but ultimately does not say that only one Dharma can achieve Bodhi (enlightenment)?' Jishou Bodhisattva answered with a verse: 'The Buddha knows that the minds and capacities of sentient beings are different. According to the way they should be liberated, like a doctor treating illness, he speaks the Dharma. For those who are stingy, he praises giving and other Dharmas.' Manjushri asked Samantabhadra Bodhisattva (Bodhisattva of Universal Virtue): 'All Buddhas attain liberation through a single path. Why do we now see different Buddha lands?' Samantabhadra Bodhisattva answered with a verse: 'Manjushri, the Dharma is always like this. The Dharma King (Buddha) has only one Dharma. All unobstructed people are born and die through a single path. All the bodies of the Buddhas are a single Dharmakaya (Dharma body). One mind, one wisdom, power (ten powers) and fearlessness (four fearlessnesses) are also like this. All the Buddha lands are adorned and perfect. According to the different actions of sentient beings, the scenes seen are also different. The Buddha lands have no distinctions, no hatred or love, but manifest according to the minds of sentient beings.'
如是見有殊。十首次問文殊言。我等說已。仁者當說如來所有境界。何等是佛境界因度入智法說知證現廣(皆如初句)。文殊亦以十偈答。如來深境界。其量等虛空。一切眾生入。而實無所入。如來深境界。所有勝妙因。億劫常宣說。亦復不能盡(餘九皆以究竟無差別答)。由是答故。娑婆十方盡虛空界。以佛神力故。悉皆明見十種差別。所謂法差別業世間身根受生持戒果犯戒果國土果(下九句同初)。
凈行品十一(卷十四雖善其趣非行不前去俗進道故名為凈凈彼行故行假茲凈彼此俱得凈行之號)
智首問文殊言。佛子。云何得無過失。身語意業不害不可毀不壞不退轉不可動殊勝清凈無染智為先導(具如初句)。云何得生處具足。種族家色相念慧行無畏覺悟。(皆云具足)云何得勝慧第一。最上最勝無量無數不思議無與等不可量不可說(皆云慧)。云何得因力。欲力方便力緣力所緣力根力觀察力奢摩他力毗缽舍那力思惟力及十種善巧七覺六度(經具列十七覺加空無相無愿六度加慈悲喜捨)佛十力八部守護。云何得與眾生為依。救歸趣炬明照導勝導普導(如初句)。云何於一切眾生中為第一大勝最勝妙極妙上無上無等無等等。(加為)文殊告智首菩薩言。為欲饒益世間天人問如是義。若諸菩薩善用其心則
【現代漢語翻譯】 現代漢語譯本 如是見有殊（不同的見解由此產生）。十首次問文殊（Manjushri，智慧的象徵）言：『我等說已（我們已經說完了）。仁者（對文殊的尊稱）當說如來（Tathagata，佛的稱號）所有境界。何等是佛境界因度入智法說知證現廣（佛的境界，是引導眾生進入智慧的法門，通過宣說、認知、證悟而顯現和擴充套件的）？』（皆如初句，以下省略）。文殊亦以十偈答：『如來深境界（佛的深奧境界），其量等虛空（其廣闊如同虛空）。一切眾生入（一切眾生都可以進入），而實無所入（實際上並沒有真正進入）。如來深境界（佛的深奧境界），所有勝妙因（所有殊勝微妙的原因），億劫常宣說（即使經過億萬劫的時間來宣說），亦復不能盡（也無法完全窮盡）。』（餘九皆以究竟無差別答，其餘九個問題都以究竟沒有差別來回答）。由是答故（由於這樣的回答），娑婆（Saha，我們所居住的這個世界）十方盡虛空界（十方所有虛空界），以佛神力故（依靠佛的神力），悉皆明見十種差別（都能清楚地看到十種差別）。所謂法差別（法的差別），業世間（業所創造的世界），身根（身體和感官），受生（接受生命），持戒果（持守戒律的果報），犯戒果（違犯戒律的果報），國土果（國土的果報）。（下九句同初，以下九句與第一句相同）。
凈行品十一（卷十四，雖然善行，但其趣向並非是「行」，沒有從世俗走向正道，所以稱為「凈」，凈化那些行為，所以「行」藉助於「凈」，彼此都能得到「凈行」的稱號）
智首（一位菩薩的名字）問文殊言：『佛子（對菩薩的尊稱），云何得無過失（如何才能獲得沒有過失的）身語意業（身、口、意三種行為）？不害（不傷害），不可毀（不可毀壞），不壞（不腐壞），不退轉（不退轉），不可動（不可動搖），殊勝清凈（殊勝清凈），無染智為先導（以沒有污染的智慧為先導）？（具如初句，與第一句相同）。云何得生處具足（如何才能獲得出生之處的具足）？種族（種族），家（家庭），色相（外貌），念（正念），慧（智慧），行（行為），無畏（無畏懼），覺悟（覺悟）。（皆云具足，都說具足）。云何得勝慧第一（如何才能獲得最殊勝的智慧）？最上（最上），最勝（最殊勝），無量（無量），無數（無數），不思議（不可思議），無與等（沒有可以與之相等的），不可量（不可衡量），不可說（不可說）。（皆云慧，都說智慧）。云何得因力（如何才能獲得因的力量）？欲力（願力），方便力（方便之力），緣力（緣的力量），所緣力（所緣的力量），根力（根的力量），觀察力（觀察的力量），奢摩他力（止的力量），毗缽舍那力（觀的力量），思惟力（思惟的力量），及十種善巧（以及十種善巧），七覺（七覺支），六度（六度，佈施、持戒、忍辱、精進、禪定、智慧）。（經具列十七覺加空無相無愿六度加慈悲喜捨，經文中列舉了十七種覺悟，加上空、無相、無愿，六度加上慈、悲、喜、舍）。佛十力（佛的十力），八部守護（八部眾的守護）。云何得與眾生為依（如何才能成為眾生的依靠）？救（救護），歸（歸宿），趣（趨向），炬（火炬），明（光明），照（照耀），導（引導），勝導（殊勝的引導），普導（普遍的引導）。（如初句，與第一句相同）。云何於一切眾生中為第一大勝最勝妙極妙上無上無等無等等（如何在一切眾生中成為第一、大勝、最勝、妙、極妙、上、無上、無等、無等等）？（加為，加上「為」）。文殊告智首菩薩言（文殊告訴智首菩薩說）：『為欲饒益世間天人問如是義（爲了饒益世間的天人和人而問這樣的問題），若諸菩薩善用其心則（如果各位菩薩能夠善用其心，那麼）』
【English Translation】 English version Thus, different views arise. Ten times, [Zhishou] asked Manjushri (Manjushri, symbol of wisdom): 'We have spoken. Benevolent one (a respectful term for Manjushri), you should speak of all the realms of the Tathagata (Tathagata, title of the Buddha). What are the Buddha's realms, the causes for leading beings into wisdom, the Dharma, speaking, knowing, realizing, manifesting, and expanding?' (All like the first sentence, omitted below). Manjushri also answered with ten verses: 'The Tathagata's profound realm, its measure is like the void. All sentient beings enter, yet in reality, there is no entering. The Tathagata's profound realm, all the excellent and wonderful causes, even if constantly proclaimed for billions of kalpas (kalpas, eons), still cannot be exhausted.' (The remaining nine all answer with ultimate non-difference). Because of this answer, the Saha (Saha, the world we live in) world and all the realms of empty space in the ten directions, by the Buddha's divine power, can all clearly see ten kinds of differences. These are the differences in Dharma, the world of karma, the body and senses, receiving life, the result of upholding precepts, the result of violating precepts, and the result of the land. (The following nine sentences are the same as the first).
Chapter Eleven of the Pure Conduct (Volume 14, although good deeds, its direction is not 'conduct'; without progressing from the mundane to the path, it is called 'pure,' purifying those actions, so 'conduct' relies on 'pure,' and both obtain the title of 'pure conduct')
Zhishou (name of a Bodhisattva) asked Manjushri: 'Buddha-son (respectful term for a Bodhisattva), how can one obtain faultless actions of body, speech, and mind? Non-harming, indestructible, imperishable, non-retrogressing, immovable, supremely pure, with undefiled wisdom as the guide? (Same as the first sentence). How can one obtain completeness of birth? Lineage, family, appearance, mindfulness, wisdom, conduct, fearlessness, and awakening? (All say completeness). How can one obtain the foremost supreme wisdom? Most supreme, most excellent, immeasurable, countless, inconceivable, incomparable, unmeasurable, unspeakable? (All say wisdom). How can one obtain the power of causes? The power of desire, the power of skillful means, the power of conditions, the power of objects, the power of roots, the power of observation, the power of Samatha (calm abiding), the power of Vipassana (insight), the power of thought, and the ten kinds of skillful means, the seven factors of enlightenment, and the six perfections (giving, morality, patience, diligence, concentration, and wisdom). (The sutra lists seventeen kinds of enlightenment, adding emptiness, signlessness, wishlessness, and the six perfections adding loving-kindness, compassion, joy, and equanimity). The ten powers of the Buddha, and the protection of the eight classes of beings. How can one become a refuge for sentient beings? Saving, returning, tending, torch, light, illuminating, guiding, supreme guiding, and universal guiding? (Same as the first sentence). How can one be the foremost, great, supreme, wonderful, extremely wonderful, highest, unsurpassed, unequaled, and unequaled among all sentient beings?' (Adding 'to be'). Manjushri told Zhishou Bodhisattva: 'Wishing to benefit the world, gods, and humans, you ask such questions. If all Bodhisattvas can skillfully use their minds, then...'
獲一切勝妙功德。于諸佛法心無所礙住去來今。諸佛之道隨眾生住恒不捨離。當如普賢色像第一。一切行愿皆得具足而為眾生。第二導師皆由發此一切大愿。始從居家入僧伽藍。修行諸儀皆發大愿。偈云。菩薩在家。當愿眾生(下二十一偈第二句同)。知家性空。免其逼迫。孝事父母。善事于佛。護養一切。妻子集會。怨親平等。永離貪著。若得五欲。拔除欲箭。究竟安隱。伎樂聚會。以法自娛。了伎非實。結跏趺坐。善根堅固。得不動地。若舉于足。出生死海。具眾善法。整衣束帶。檢束善根。不令散失。大小便時。棄貪瞋癡。蠲除罪法。洗滌形穢。清凈調柔。畢竟無垢。以水洗面。得凈法門。永無垢染。見修園圃。五欲圃中。耘除愛草。見歡樂人。常得安樂。樂供養佛。見苦樂人。獲根本智。滅除眾苦。見疾病人。知身空寂。離乖諍法。若見沙門。調柔寂靜。畢竟第一。若飯食時。禪悅為食。法喜充滿。洗浴身體。身心無垢。內外光潔。盛暑炎毒。舍離眾惱。一切皆盡。若洗足時。具神足力。所行無礙。以時寢息。身得安隱。心無動亂。睡眠始寤。一切智覺。周顧十方。若諸菩薩。如是用心。則獲一切。勝妙功德。
賢首品十二(卷同盡十五賢位之初故云賢首即是初住近方便也聖中之賢故名為賢賢家之首故
【現代漢語翻譯】 現代漢語譯本 獲得一切殊勝美妙的功德。對於諸佛的教法，內心沒有任何障礙，安住於過去、現在、未來。諸佛的道路隨著眾生而安住，恒常不捨棄離開。應當像普賢菩薩那樣，色相第一。一切行持和願望都能圓滿具足，並且成為眾生的第二導師，都是由於發起這些一切大愿。從居家開始進入僧伽藍（寺院），修行各種儀軌都發起大愿。偈語說：菩薩在家，應當發願眾生（下面二十一偈的第二句相同）。了知家的本性是空，免除其中的逼迫。孝順侍奉父母，善待供養佛。護養一切，妻子眷屬。怨恨和親愛平等對待。永遠離開貪婪執著。如果得到五欲（色、聲、香、味、觸），拔除慾望的毒箭。究竟得到安穩。在伎樂聚會時，用佛法來娛樂自己。明瞭伎樂並非真實。結跏趺坐，善根堅固。得到不動搖的地位。如果舉起腳步，脫離生死苦海。具足各種善法。整理衣服束緊腰帶，檢束自己的善根。不讓它散失。大小便時，捨棄貪婪、嗔恨、愚癡。去除罪惡的法。洗滌身體的污穢，清凈調柔。畢竟沒有污垢。用水洗臉，得到清凈的法門。永遠沒有污垢染著。看見修整的園圃，在五欲的園圃中，鋤掉愛慾的草。看見歡樂的人，常常得到安樂。快樂地供養佛。看見受苦受樂的人，獲得根本的智慧。滅除各種痛苦。看見生病的人，知道身體是空寂的。遠離乖戾爭訟的法。如果看見沙門（出家修道的人），調伏柔和寂靜。畢竟是第一。如果吃飯的時候，以禪悅為食物。法喜充滿。洗浴身體，身心沒有污垢。內外光潔。盛夏的炎熱毒害，捨棄各種惱怒。一切都消盡。如果洗腳的時候，具足神足的力量。所行之處沒有障礙。按時睡眠休息，身體得到安穩。內心沒有動亂。睡眠剛醒來，得到一切智慧的覺悟。周遍顧視十方。如果各位菩薩，像這樣用心。就獲得一切殊勝美妙的功德。 賢首品第十二（與前面的經卷相同，窮盡了十五賢位的最初階段，所以稱為賢首，也就是初住的近方便位，聖人中的賢者，所以稱為賢，賢者之首，所以稱為賢首）
【English Translation】 English version Attain all supreme and wonderful merits. Regarding the Buddhas' teachings, the mind is without any obstruction, dwelling in the past, present, and future. The path of the Buddhas dwells with sentient beings, constantly without abandoning or leaving. One should be like Samantabhadra Bodhisattva, whose appearance is foremost. All practices and vows can be fully accomplished, and one becomes the second teacher of sentient beings, all due to making these great vows. Starting from being at home, entering the Sangharama (monastery), practicing various rituals, all with great vows. The verse says: When a Bodhisattva is at home, one should vow that sentient beings (the second line of the following twenty-one verses is the same). Know that the nature of home is empty, avoiding its pressures. Filially serve parents, treat the Buddhas with kindness and offerings. Protect and nurture all, wives and dependents. Treat enemies and loved ones equally. Forever leave behind greed and attachment. If one obtains the five desires (form, sound, smell, taste, touch), pull out the arrows of desire. Ultimately attain peace and stability. During musical gatherings, entertain oneself with the Dharma. Understand that music is not real. Sit in the lotus position, with firm roots of goodness. Attain an unshakable position. If one lifts one's feet, escape the sea of birth and death. Be complete with all good Dharmas. Arrange one's clothes and tighten one's belt, restrain one's roots of goodness. Do not let them be scattered. During urination and defecation, abandon greed, hatred, and delusion. Remove sinful Dharmas. Wash away the filth of the body, be pure, gentle, and harmonious. Ultimately without defilement. Wash one's face with water, attain the pure Dharma gate. Forever without defilement. Seeing a cultivated garden, in the garden of the five desires, weed out the grass of love and desire. Seeing joyful people, constantly attain peace and happiness. Joyfully make offerings to the Buddha. Seeing people suffering and enjoying, attain fundamental wisdom. Eliminate all kinds of suffering. Seeing sick people, know that the body is empty and still. Stay away from perverse and contentious Dharmas. If one sees a Shramana (ascetic), tamed, gentle, and quiet. Ultimately the foremost. If eating, take Chan joy as food. Be filled with Dharma joy. Bathe the body, the body and mind are without defilement. Inside and out, bright and clean. In the intense heat of summer, abandon all vexations. Everything is exhausted. If washing the feet, be complete with the power of spiritual feet. There are no obstacles in one's actions. Rest and sleep on time, the body attains peace and stability. The mind is without disturbance. When one first awakens from sleep, attain the awakening of all wisdom. Look around in all directions. If all Bodhisattvas use their minds in this way. Then they will attain all supreme and wonderful merits. Chapter 12 on Worthy Leaders (the same as the preceding sutra scrolls, exhausting the initial stage of the fifteen worthy positions, hence called Worthy Leader, which is the near-expedient position of the initial dwelling, the worthy among the saints, hence called Worthy, the head of the worthy family, hence called Worthy Leader)
名賢首)
爾時文殊說無濁亂清凈行大功德已。欲顯示菩提心功德故。以偈問賢首菩薩曰。我今已為諸菩薩。說佛往修清凈行。仁亦當於此會中。演暢修行勝功德。賢首乃說七百一十五行七言偈答。初一句誡云。善哉仁者應諦聽。次十五句歡菩提心自謙云。彼諸功德不可量。我今隨力說少分。猶如大海一滴水。次二句標發心因緣云。菩薩發意求菩提。非是無因無有緣。次九行正明發心因緣。以三寶菩提眾生國土以為所緣。能信之心以為自因。偈云。于佛法僧生敬信。以是而生廣大心。不求五欲及王位。富饒自樂大名稱。但為永滅眾生苦。利益世間而發心。常欲利益諸眾生。莊嚴國土供養佛。受持正法修諸智。證菩提故而發心。次信為道元下十四行歡信心勝妙。次若常下廣歡發心。從始至終諸行相生以至果用。次廣述因果諸用。
第三會忉利天宮說六品三卷
升須彌山頂品十三(卷十六不動而升赴機得處)
爾時如來威神力故。十方一切世界。一一四天下閻浮提中。悉見如來坐菩提樹。爾時如來不離此座。升須彌山向帝釋殿。爾時帝釋遙見佛來。以佛神力莊嚴此殿置即子座。諸供養具一一莊嚴。及所圍繞皆有十千。皆稱善來請佛入殿。佛即受請十方皆然。以佛力故殿中所有樂音自息。帝釋自憶
【現代漢語翻譯】 現代漢語譯本
(名賢首)
這時，文殊菩薩說完沒有濁亂的清凈行大功德后，想要顯示菩提心的功德，用偈頌問賢首菩薩說：『我如今已經為諸位菩薩說了佛陀往昔修行的清凈行，您也應當在這個法會上，宣揚修行的殊勝功德。』賢首菩薩於是說了七百一十五行七言偈來回答。第一句告誡說：『善哉仁者應諦聽。』接著十五句讚歎菩提心，並謙虛地說：『那些功德不可限量，我如今隨自己的能力說少部分，猶如大海中的一滴水。』接著兩句標明發菩提心的因緣說：『菩薩發心求菩提（指覺悟），不是沒有原因沒有緣由的。』接著九行正式闡明發心的因緣，以三寶（佛、法、僧），菩提（覺悟），眾生，國土作為所緣，以能信之心作為自身的原因。偈頌說：『對於佛、法、僧產生敬信，因此而生起廣大的心。不求五欲（財、色、名、食、睡）以及王位，富饒安樂和大的名聲，只爲了永遠滅除眾生的痛苦，利益世間而發心。常常想要利益一切眾生，莊嚴國土供養佛，受持正法修習各種智慧，爲了證得菩提的緣故而發心。』接著『信為道元』以下十四行讚歎信心的殊勝美妙。接著『若常』以下廣泛讚歎發心，從開始到結束各種行相相生，以至於果報作用。接著廣泛敘述因果的各種作用。
第三會在忉利天宮說六品三卷
升須彌山頂品第十三（卷十六不動而升赴機得處）
這時，由於如來的威神力，十方一切世界，每一個四天下閻浮提（指我們所居住的這個世界）中，都看見如來坐在菩提樹下。這時如來沒有離開這個座位，升到須彌山（佛教宇宙觀中的一座山）向帝釋（忉利天之主）的宮殿走去。這時帝釋遙遠地看見佛陀到來，用佛的神力莊嚴這個宮殿，設定即子座。各種供養器具一一莊嚴，以及所圍繞的都有十千之數。都稱讚『善來』，請佛進入宮殿。佛陀接受邀請，十方都是這樣。因為佛陀的力量，宮殿中所有的樂音自己停止。帝釋自己回憶
【English Translation】 English version
(Named Worthy Head)
At that time, after Manjushri (Bodhisattva representing wisdom) had spoken of the great merits of the undefiled and pure conduct, wishing to reveal the merits of the Bodhi-mind (mind of enlightenment), he asked Worthy Head Bodhisattva in verse: 'I have now spoken to all the Bodhisattvas about the pure conduct that the Buddha practiced in the past. You should also, in this assembly, expound the supreme merits of practice.' Thereupon, Worthy Head spoke seven hundred and fifteen lines of seven-word verses in reply. The first line admonishes: 'Excellent, benevolent one, you should listen attentively.' The next fifteen lines praise the Bodhi-mind and humbly say: 'Those merits are immeasurable; I will now speak of a small portion according to my ability, like a drop of water in the vast ocean.' The next two lines indicate the causes and conditions for generating the Bodhi-mind, saying: 'Bodhisattvas generate the mind seeking Bodhi (enlightenment); it is not without cause or condition.' The next nine lines formally explain the causes and conditions for generating the mind, taking the Three Jewels (Buddha, Dharma, Sangha), Bodhi (enlightenment), sentient beings, and lands as the objects of focus, and the mind of faith as the intrinsic cause. The verses say: 'Generating reverence and faith in the Buddha, Dharma, and Sangha, thereby giving rise to a vast mind. Not seeking the five desires (wealth, sex, fame, food, sleep) and royal positions, abundant joy and great renown, but only to forever extinguish the suffering of sentient beings, benefiting the world, and generating the mind. Constantly desiring to benefit all sentient beings, adorning the lands to make offerings to the Buddha, upholding the Proper Dharma, cultivating all wisdoms, generating the mind for the sake of attaining Bodhi (enlightenment).' Then, the fourteen lines from 'Faith is the source of the Path' praise the supreme and wonderful nature of faith. Then, from 'If constantly,' there is extensive praise of generating the mind, from beginning to end, with all aspects of practice arising in relation to each other, leading to the fruition of effects. Then, there is an extensive narration of the various functions of cause and effect.
The Third Assembly in the Trayastrimsa Heaven Palace speaks of six chapters in three volumes.
Ascending Mount Sumeru Peak, Chapter Thirteen (Volume Sixteen, ascending without moving, responding to the opportunity and obtaining the place)
At that time, due to the power of the Tathagata's (another name for Buddha) majestic virtue, in every Jambudvipa (the continent where we live) within each of the four continents of all the worlds in the ten directions, all saw the Tathagata sitting under the Bodhi tree. At that time, the Tathagata did not leave this seat but ascended Mount Sumeru (the central mountain in Buddhist cosmology) towards the palace of Indra (ruler of the Trayastrimsa Heaven). At that time, Indra saw the Buddha coming from afar and, with the Buddha's divine power, adorned this palace and placed the 'seat of immediate succession'. All the offering implements were adorned one by one, and those surrounding him numbered ten thousand. All praised 'Welcome!' and invited the Buddha into the palace. The Buddha accepted the invitation, and it was so in all ten directions. Because of the Buddha's power, all the musical sounds in the palace ceased on their own. Indra himself recalled
。過去佛所種諸善根。而說二十偈以嘆十佛。謂過去七佛等一一皆云。是故此處最吉祥。十方世界亦復如是。世尊坐已此殿忽然廣博寬容。十方世界亦復如是。
須彌山頂偈贊品十四(卷同既登山已欲說法性還依法性以嘆於人人勝法尊投心有在)
爾時十方各有一大菩薩。各與佛剎微塵數菩薩俱。從百億佛剎塵數世界外來。文列十慧菩薩。法慧為首。各列彼十界及界中十佛。各各化作毗盧遮那師子之座各坐其上。十方各集亦復如是。世尊兩足放百千億妙色光明普照十方。此眾皆見。十慧各說十偈嘆佛。二一切慧偈曰。假使百千劫。常見於如來。不依真實義。而觀救世者。是人取諸相。增長癡惑網。繫縛生死獄。盲冥不見佛。法性本空寂。無取亦無見。性空即是佛。不可得思量。若知一切法體性皆如是。斯人則不為煩惱所染著。凡夫見諸法但隨於相。轉不了法無相。以是不見佛。三勝慧偈云。了知一切法。自性無所有。如是解法性。則見盧舍那。因前五蘊故。后蘊相續起。於此性了知。見佛難思議。四功德慧偈云。我昔受眾苦。由我不見佛。故當凈法眼。觀其所應見。無見即是見。能見一切法。於法若有見。此則無所見。五精進慧偈云。世間言語法。眾生妄分別。知世皆無生。乃是見世間。若見見世間。見
【現代漢語翻譯】 現代漢語譯本：過去諸佛所種下的各種善根，用二十首偈頌來讚歎十方諸佛。例如，過去的七佛等，每一位都說：『因此，此處最為吉祥。』十方世界也是如此。世尊坐下後，這座殿堂忽然變得廣闊寬容，十方世界也是如此。
須彌山頂偈贊品第十四（與前文同卷，已經登上須彌山，想要宣說佛法真性，還是依照佛法真性來讚歎於人，人勝過佛法，內心有所寄託）。
當時，十方世界各自有一位大菩薩，每一位都與如同佛剎微塵數一樣多的菩薩在一起，從百億佛剎微塵數世界之外而來。這裡列出十位智慧菩薩，以法慧菩薩為首。各自列出他們所來自的十個世界以及世界中的十位佛。各自化作毗盧遮那佛的獅子座，坐在上面。十方世界聚集的情況也是如此。世尊的雙足放出千百億種美妙顏色的光明，普遍照耀十方世界，這裡的聽眾都看見了。十位智慧菩薩各自說了十首偈頌來讚歎佛陀。第二位一切慧菩薩的偈頌說：『假使經過千百劫的時間，常常見到如來，卻不依據真實的義理，來觀察救世主，這個人執取各種表相，增長愚癡迷惑的羅網，被束縛在生死輪迴的監獄中，盲昧而不能見到佛。佛法的真性本來就是空寂的，沒有執取也沒有見解。真性空寂就是佛，不可用思量來理解。如果知道一切法的本體和性質都是如此，這個人就不會被煩惱所污染。凡夫見到諸法，只是跟隨著表相而轉，不能了解法是沒有表相的，因此不能見到佛。』第三位勝慧菩薩的偈頌說：『瞭解一切法，自性本來就是空無所有。這樣理解佛法的真性，就能見到盧舍那佛（Vairochana）。因為先前的五蘊，後來的五蘊相續生起。如果對這個道理有所瞭解，就能見到佛陀的不可思議。』第四位功德慧菩薩的偈頌說：『我過去遭受各種苦難，都是因為我沒有見到佛。所以應當清凈法眼，觀察其所應當見到的。沒有見就是見，能夠見到一切法。對於法如果有所見，這就是沒有見到。』第五位精進慧菩薩的偈頌說：『世間的言語和法則，都是眾生虛妄分別出來的。知道世間本來沒有生滅，才是真正見到世間。如果見到見世間，見到
【English Translation】 English version: The various good roots planted by the Buddhas of the past are used to praise the ten Buddhas of the ten directions with twenty verses. For example, the seven Buddhas of the past, etc., each said: 'Therefore, this place is the most auspicious.' The worlds of the ten directions are also like this. After the World Honored One sat down, this hall suddenly became broad and spacious, and the worlds of the ten directions were also like this.
Chapter Fourteen, Verses of Praise from the Summit of Mount Sumeru (same volume as before, having ascended Mount Sumeru, wanting to expound the true nature of the Dharma, still relying on the true nature of the Dharma to praise people, people are superior to the Dharma, with something to rely on in their hearts).
At that time, in each of the ten directions, there was a great Bodhisattva, each with as many Bodhisattvas as there are dust particles in a Buddha-field, coming from beyond hundreds of billions of Buddha-fields of dust particle worlds. Here are listed ten Wisdom Bodhisattvas, with Dharma Wisdom Bodhisattva as the leader. Each listed the ten worlds from which they came and the ten Buddhas in those worlds. Each transformed into a lion throne of Vairochana (Vairocana) Buddha and sat on it. The gathering in the ten directions was also like this. The World Honored One's two feet emitted hundreds of billions of wonderful colored lights, universally illuminating the ten directions, and the audience here all saw it. The ten Wisdom Bodhisattvas each spoke ten verses to praise the Buddha. The second, All-Wisdom Bodhisattva's verse said: 'Even if one sees the Tathagata (Tathagata) for hundreds of thousands of kalpas (kalpas), without relying on the true meaning to observe the savior, that person grasps various appearances, increases the net of ignorance and delusion, is bound in the prison of birth and death, and is blind and cannot see the Buddha. The true nature of the Dharma is originally empty and still, without grasping or seeing. The emptiness of nature is the Buddha, which cannot be understood by thought. If one knows that the essence and nature of all dharmas are like this, that person will not be defiled by afflictions. Ordinary people see all dharmas, but follow appearances and cannot understand that the Dharma has no appearance, therefore they cannot see the Buddha.' The third, Supreme Wisdom Bodhisattva's verse said: 'Understanding all dharmas, their self-nature is originally empty and without anything. Understanding the true nature of the Dharma in this way, one can see Vairochana (Vairochana) Buddha. Because of the previous five skandhas (skandhas), the later skandhas arise in succession. If one understands this principle, one can see the inconceivable Buddha.' The fourth, Merit Wisdom Bodhisattva's verse said: 'I suffered various hardships in the past because I did not see the Buddha. Therefore, I should purify the Dharma eye and observe what should be seen. Not seeing is seeing, being able to see all dharmas. If one has a view of the Dharma, then this is not seeing.' The fifth, Diligence Wisdom Bodhisattva's verse said: 'The words and laws of the world are all falsely distinguished by sentient beings. Knowing that the world is originally without birth and death is truly seeing the world. If one sees seeing the world, sees'
則世間相。如實等無異。是名真見者。法性本清凈。如空無有相。此亦無所修。能見大牟尼。六善慧偈曰。智者說無盡。此亦無所說。自性無盡故。得有難思盡。所說無盡中。無眾生可得。知眾生性爾。則見大名稱。七智慧偈曰。此人無慧眼。不能得見佛。有諍說生死。無諍即涅槃。生死及涅槃。二俱不可得。八真實慧偈云。寧受地獄苦。得聞諸佛名。不受無量樂。而不聞佛名。現在非和合。去來亦復然。一切法無相。是則佛真體。若能如是觀。諸法甚深義。則見一切佛。法身真實相。知以一故眾。知以眾故一。諸法無所依。但從和合起。九無上慧偈云。如來光普照。除滅眾闇冥。是光非有照。亦復非無照。此中無有二。亦復無有一。大智善見者。如理巧安住。無中無有二。無二亦復無。三界一切空。是則諸佛見。
十住品十五(卷同正說真位此十居初初安聖境故名為住智斷相應且略云十)
爾時法慧承佛神力入菩薩無量方便三昧。以三昧力十方各千佛剎微塵數世界之外。有千佛剎微塵數諸佛。同名法慧。普現其前。告法慧言。善哉善哉汝能入是三昧。千剎塵佛共加於汝。又是遮那往昔願力及汝所修善根力故。入此三昧令汝說法。為增長佛智故。深入法界故。善了眾生界故。所入無礙故。所行無障故。得
【現代漢語翻譯】 現代漢語譯本 『則世間相，如實等無異，是名真見者。法性本清凈，如空無有相，此亦無所修，能見大牟尼（Mahāmuni，偉大的聖人）。』 六善慧偈曰：『智者說無盡，此亦無所說，自性無盡故，得有難思盡。所說無盡中，無眾生可得，知眾生性爾，則見大名稱。』 七智慧偈曰：『此人無慧眼，不能得見佛。有諍說生死，無諍即涅槃（Nirvana，解脫）。生死及涅槃，二俱不可得。』 八真實慧偈云：『寧受地獄苦，得聞諸佛名，不受無量樂，而不聞佛名。現在非和合，去來亦復然。一切法無相，是則佛真體。若能如是觀，諸法甚深義，則見一切佛，法身真實相。知以一故眾，知以眾故一，諸法無所依，但從和合起。』 九無上慧偈云：『如來光普照，除滅眾闇冥，是光非有照，亦復非無照。此中無有二，亦復無有一。大智善見者，如理巧安住。無中無有二，無二亦復無。三界一切空，是則諸佛見。』 十住品第十五（卷同正說真位此十居初初安聖境故名為住智斷相應且略云十） 爾時法慧承佛神力入菩薩無量方便三昧（Samadhi，禪定）。以三昧力十方各千佛剎微塵數世界之外，有千佛剎微塵數諸佛，同名法慧，普現其前，告法慧言：『善哉善哉！汝能入是三昧。千剎塵佛共加於汝。又是遮那（Vairocana，毗盧遮那佛）往昔願力及汝所修善根力故，入此三昧令汝說法，為增長佛智故，深入法界故，善了眾生界故，所入無礙故，所行無障故，得』
【English Translation】 English version 'Then the appearance of the world is truly equal and without difference. This is called a true seer. The nature of Dharma is originally pure, like space without form. There is nothing to cultivate here either, and one can see the Great Sage (Mahāmuni).' The sixth verse of Good Wisdom says: 'The wise speak endlessly, yet there is nothing to say, because the self-nature is endless, and it is difficult to exhaust what can be attained. In the endlessness of what is said, no sentient beings can be found. Knowing that the nature of sentient beings is such, one sees the Great Name.' The seventh verse of Wisdom says: 'This person has no wisdom eye and cannot see the Buddha. With contention, one speaks of birth and death; without contention, there is Nirvana (liberation). Birth and death and Nirvana, both are unattainable.' The eighth verse of True Wisdom says: 'Rather endure the suffering of hell to hear the names of all Buddhas, than not hear the name of the Buddha while enjoying immeasurable happiness. The present is not harmonious, nor is the past or future. All dharmas are without form; this is the true body of the Buddha. If one can observe in this way, the profound meaning of all dharmas, then one sees all Buddhas, the true form of the Dharma body. Knowing that one is the cause of many, knowing that many are the cause of one, all dharmas have no basis, but arise from harmony.' The ninth verse of Supreme Wisdom says: 'The light of the Tathagata shines everywhere, dispelling all darkness. This light is neither with illumination nor without illumination. There is neither two nor one in this. The greatly wise and virtuous see, skillfully abiding in accordance with principle. In nothingness, there is no two; without two, there is also nothing. All of the three realms are empty; this is the vision of all Buddhas.' Chapter Fifteen on the Ten Dwellings (The chapter correctly explains the true position. These ten are the first, initially dwelling in the sacred realm, hence named dwellings. Wisdom and severance correspond, thus briefly called ten.) At that time, Dharma Wisdom, relying on the Buddha's spiritual power, entered the Samadhi (meditative state) of the Bodhisattva's immeasurable skillful means. By the power of Samadhi, beyond the worlds as numerous as dust motes in a thousand Buddha lands in each of the ten directions, there were Buddhas as numerous as dust motes in a thousand Buddha lands, all named Dharma Wisdom, appearing before him, and saying to Dharma Wisdom: 'Excellent, excellent! You are able to enter this Samadhi. Buddhas as numerous as dust motes in a thousand lands are adding their power to you. Also, due to the past vows of Vairocana (the Illuminating Buddha) and the power of the good roots you have cultivated, you have entered this Samadhi to enable you to expound the Dharma, to increase the wisdom of the Buddha, to deeply enter the Dharma realm, to understand well the realm of sentient beings, so that what you enter is unobstructed, what you do is without hindrance, to obtain.'
無等方便故。入一切智性故。覺一切法故。知一切根故。能持說一切法故。所謂發起諸菩薩十種住。是時諸佛即與法慧無礙等十種智。十方諸佛申手摩頂。法慧定起告諸菩薩言。佛子。菩薩住處廣大。與法界虛空等。列十名已初釋初住云。此菩薩緣十種難得法而發於心。所謂十力應勸學十法。所謂勤供養佛。樂住生死。主導世間。令除惡業。以勝妙法常行教誨。嘆無上法。學佛功德。生諸佛前恒蒙攝受。方便演說寂諍三昧。讚歎遠離生死輪迴。為苦眾生作歸依處。治地住中發十種心。修行住中行十種觀。生貴住中成就十法。具足方便住十法利生。正心住聞十種法。心定不動。不退住聞十種法堅固不退。童真住住十種業。王子住善知十法。灌頂住成就十智。一一住中各勤修十法。十方所說文句義理無有增減。
梵行品十六(卷十七重述聖因因秪是行故名為行行體離染故名為梵)
正念天子白法慧言。一切世界諸菩薩眾依如來教。染衣出家云何而得修習梵行。法慧言。應以十法而為所緣。所謂三業及佛法僧戒。如是一一觀察皆空寂故。知佛法平等故。具一切佛法故。名為清凈梵行。復應修十種力。一一力中有無量義。悉應咨問。聞已應起大慈悲心。觀察眾生思惟諸法無有休息。不求果報了知境界如幻化等。于
【現代漢語翻譯】 現代漢語譯本 因無與倫比的方便之法，得以進入一切智慧的本性；因為覺悟一切諸法，通曉一切眾生的根器，能夠受持並宣說一切法，所以能夠發起諸菩薩的十種住位。這時，諸佛便授予法慧（Dharma-mati）無礙等十種智慧。十方諸佛伸出手來摩法慧的頭頂，法慧從禪定中起身，告誡諸菩薩說：『佛子們，菩薩的住處廣大無邊，與法界和虛空相等。』 列舉了十種住位的名稱后，首先解釋初住，說：『這位菩薩因為十種難以獲得的法而發起菩提心，即十力（dasabala），應當勸勉學習十法，也就是勤奮供養佛，樂於安住于生死輪迴之中，主導世間，使眾生消除惡業，用殊勝微妙的佛法經常進行教誨，讚歎無上的佛法，學習佛的功德，生在諸佛面前，恒常蒙受諸佛的攝受，方便地演說寂靜無諍的三昧（samadhi），讚歎遠離生死輪迴，為受苦的眾生作歸依之處。』 在治地住中，發起十種心；在修行住中，修習十種觀；在生貴住中，成就十種法；在具足方便住中，用十種方法利益眾生；在正心住中，聽聞十種法，心能安定不動搖；在不退住中，聽聞十種法，能堅定不退轉；在童真住中，安住於十種行業；在王子住中，善於瞭解十種法；在灌頂住中，成就十種智慧。在每一種住位中，各自勤奮修習十種法，十方諸佛所說的文句義理，都沒有增減。
梵行品第十六（卷十七重述聖因，因為只是修行，所以名為行；行的本體是遠離染污，所以名為梵）。
正念天子（Sati-deva）問法慧（Dharma-mati）說：『一切世界的諸菩薩眾，依從如來的教導，穿著染色的衣服出家，如何才能修習梵行呢？』法慧（Dharma-mati）回答說：『應當以十種法作為所緣，即三業（身語意）以及佛、法、僧、戒。像這樣一一觀察，因為一切都是空寂的，所以了知佛法平等，具足一切佛法，這便名為清凈梵行。』 『還應當修習十種力（dasabala），每一種力中都有無量的意義，都應當請教詢問。聽聞之後，應當生起大慈悲心，觀察眾生，思惟諸法，沒有休息的時候，不求果報，了知一切境界都如幻化一般。』
【English Translation】 English version Because of unequaled skillful means, one can enter the nature of all wisdom; because of awakening to all dharmas, knowing all beings' faculties, and being able to uphold and expound all dharmas, one can initiate the ten abodes of all Bodhisattvas. At this time, all Buddhas bestow upon Dharma-mati (法慧) the ten kinds of wisdom, such as unobstructedness. The Buddhas of the ten directions extend their hands and rub Dharma-mati's (法慧) head. Dharma-mati (法慧), arising from samadhi, tells all Bodhisattvas: 'Children of the Buddha, the abodes of Bodhisattvas are vast, equal to the Dharma Realm and empty space.' After listing the ten names of the abodes, the first abode is explained, saying: 'This Bodhisattva generates the mind because of ten kinds of hard-to-obtain dharmas, namely the ten powers (dasabala). One should encourage the study of ten dharmas, which are diligently making offerings to the Buddha, delighting in dwelling in samsara, leading the world, causing beings to eliminate evil karma, constantly teaching with supreme and wonderful dharmas, praising the unsurpassed dharma, learning the Buddha's merits, being constantly received and protected before all Buddhas, skillfully expounding the samadhi (samadhi) of peaceful non-contention, praising the abandoning of the cycle of birth and death, and being a refuge for suffering beings.' In the Curing the Earth Abode, generate ten kinds of minds; in the Practice Abode, practice ten kinds of contemplations; in the Noble Birth Abode, accomplish ten dharmas; in the Abode of Complete Skillful Means, benefit beings with ten methods; in the Right Mind Abode, hear ten kinds of dharmas, and the mind can be stable and unmoving; in the Non-retreating Abode, hear ten kinds of dharmas and be firm and non-retreating; in the Youthful Abode, abide in ten kinds of actions; in the Prince Abode, be skilled in knowing ten dharmas; in the Coronation Abode, accomplish ten kinds of wisdom. In each abode, diligently cultivate ten dharmas. The words and meanings spoken by the Buddhas of the ten directions have neither increase nor decrease.
Chapter Sixteen on Pure Conduct (Volume Seventeen restates the holy cause, because it is only practice, it is called conduct; the essence of conduct is being free from defilement, so it is called pure).
The Deva Sati (正念天子) asks Dharma-mati (法慧): 'How can the Bodhisattvas in all worlds, who have left home wearing dyed robes according to the Tathagata's teachings, cultivate pure conduct?' Dharma-mati (法慧) replies: 'One should take ten dharmas as the object of focus, namely the three karmas (body, speech, and mind) and the Buddha, Dharma, Sangha, and precepts. Observing each one in this way, because everything is empty and still, one knows that the Buddha Dharma is equal, and one possesses all Buddha Dharmas. This is called pure conduct.' 'One should also cultivate the ten powers (dasabala). Each power has immeasurable meanings, and one should inquire and ask about them all. After hearing them, one should generate great compassion, observe beings, contemplate dharmas without rest, not seek rewards, and know that all realms are like illusions.'
諸法中不生二解。一切佛法疾得現前。初發心時即得阿耨菩提。知一切法即心自性。成就慧身不由他悟。
發心功德品十七(卷同舉劣顯勝以初例后此位所開名之為發所開之體故總云心心之勝能故云功德)
爾時帝釋白法慧言。發心功德其量幾何。答言。此義甚深難知難說難分別難信解難證難行難思惟難度量難趣入。雖然我承佛力而為汝說。假使有人供養十阿僧祇世界眾生以一切樂具住於一劫。然後教令凈持五戒。得福多不。答言甚多。法慧言。比發心功德百分千分乃至優波尼沙陀分亦不及一。如是供養百劫已令持十善。經千劫已令住四禪。百千劫已令住四無量心。經億劫已令住四無色定。經百億劫已令住初果。經千億劫已令住二果。經百千億劫已令住三果。經那由他億劫已令住四果。經百千那由他億劫已令住支佛(問答如前)。法慧言。比發心功德百分乃至優波尼沙陀分不及其一。何以故。一切諸佛發心不為如是等故。為佛種不斷故。乃至第十知一切佛境界平等故發菩提心。又云。且置前喻。假使有人。於一念頃過東方阿僧祇世界。如是盡阿僧祇劫。此諸世界無有能知其際者。第二人於一念頃過前人所經世界。如是經于阿僧祇劫。乃至第十人乃至十方如是世界可知其際。發心功德不知其際。何以故。不
【現代漢語翻譯】 現代漢語譯本： 對於一切法，不產生二元對立的理解。一切佛法迅速得以顯現。在最初發菩提心的時候，就證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。了知一切法即是自心的本性。成就智慧之身，不依賴於其他人的開悟。
發心功德品第十七（本卷通過比較低劣來彰顯殊勝，以前面的例子來類比後面的情況。此位所開啟的，名為發心，所開啟的本體，所以總稱為心。心的殊勝功能，所以稱為功德）。
這時，帝釋（Indra，佛教護法神）問法慧（Dharma-mati）菩薩說：『發菩提心的功德，它的量有多少呢？』法慧菩薩回答說：『這個道理非常深奧，難以知曉，難以言說，難以分別，難以令人信服和理解，難以證悟，難以實行，難以思惟，難以度量，難以趣入。雖然如此，我承蒙佛陀的加持力，為你解說。假設有人用一切的快樂用具，供養十個阿僧祇（Asamkhya，極大的數字單位）世界的眾生，持續一個劫（Kalpa，極長的時間單位），然後教導他們清凈地持守五戒，得到的福報多嗎？』帝釋回答說：『非常多。』法慧菩薩說：『相比于發菩提心的功德，百分之一、千分之一，乃至優波尼沙陀（Upaniṣad，極小的數字單位）分之一都比不上。』像這樣供養一百個劫，然後讓他們持守十善業。經過一千個劫，讓他們安住於四禪。經過百千個劫，讓他們安住於四無量心。經過億個劫，讓他們安住於四無色定。經過百億個劫，讓他們安住于初果（Srota-apanna，須陀洹）。經過千億個劫，讓他們安住於二果（Sakrdagamin，斯陀含）。經過百千億個劫，讓他們安住於三果（Anagamin，阿那含）。經過那由他（Nayuta，極大的數字單位）億個劫，讓他們安住於四果（Arhat，阿羅漢）。經過百千那由他億個劫，讓他們安住于支佛（Pratyekabuddha，辟支佛）。（問答如前）法慧菩薩說：『相比于發菩提心的功德，百分之一乃至優波尼沙陀分之一都比不上。為什麼呢？一切諸佛發菩提心，不是爲了這些緣故。而是爲了佛種不斷絕的緣故。乃至第十，爲了知曉一切佛的境界是平等的緣故，而發菩提心。』又說：『暫且放下前面的比喻。假設有一個人，在一念之間超越東方阿僧祇世界，像這樣窮盡阿僧祇劫。這些世界沒有能夠知道它的邊際的。第二個人在一念之間超越前面那個人所經過的世界，像這樣經過阿僧祇劫。乃至第十個人，乃至十方像這樣的世界，可以知道它的邊際。發菩提心的功德，不知道它的邊際。為什麼呢？』
【English Translation】 English version: In all dharmas, not generating dualistic understandings. All Buddha-dharmas are quickly manifested. At the initial arising of the Bodhi-mind, one attains Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Knowing that all dharmas are the self-nature of one's own mind. Accomplishing the wisdom-body, not relying on the enlightenment of others.
Chapter Seventeen on the Merits of Arousing the Mind (This chapter uses the inferior to highlight the superior, using the previous examples to analogize the later situations. What is opened in this position is called the arising of the mind, and the essence of what is opened is called the mind, so it is generally called the mind. The superior function of the mind is called merit).
At that time, Indra (Lord of the Devas) said to Dharma-mati (Wisdom of Dharma): 'How much is the measure of the merits of arousing the Bodhi-mind?' Dharma-mati replied: 'This meaning is very profound, difficult to know, difficult to speak, difficult to distinguish, difficult to believe and understand, difficult to realize, difficult to practice, difficult to contemplate, difficult to measure, difficult to enter. Although this is so, I will explain it to you by relying on the power of the Buddha. Suppose someone makes offerings to beings in ten Asamkhya (Incalculable) worlds with all kinds of joyful things, dwelling for one Kalpa (Eon). Then, they teach them to purely uphold the five precepts. Is the merit obtained great?' Indra replied: 'Very great.' Dharma-mati said: 'Compared to the merits of arousing the Bodhi-mind, one percent, one thousandth, or even one Upaniṣad (Extremely small fraction) part is not equal to one. Like this, making offerings for a hundred Kalpas, and then causing them to uphold the ten good deeds. After a thousand Kalpas, causing them to dwell in the four Dhyanas (Meditative absorptions). After a hundred thousand Kalpas, causing them to dwell in the four immeasurable minds. After a billion Kalpas, causing them to dwell in the four formless Samadhis (Concentrations). After a hundred billion Kalpas, causing them to dwell in the first fruit (Srota-apanna, Stream-enterer). After a thousand billion Kalpas, causing them to dwell in the second fruit (Sakrdagamin, Once-returner). After a hundred thousand billion Kalpas, causing them to dwell in the third fruit (Anagamin, Non-returner). After a Nayuta (Large number) billion Kalpas, causing them to dwell in the fourth fruit (Arhat, Worthy). After a hundred thousand Nayuta billion Kalpas, causing them to dwell in a Pratyekabuddha (Solitary Buddha). (The questions and answers are as before.) Dharma-mati said: 'Compared to the merits of arousing the Bodhi-mind, one percent, or even one Upaniṣad part is not equal to one. Why? All Buddhas arouse the Bodhi-mind not for these reasons. But for the sake of the Buddha-seed not being cut off. Even to the tenth, for the sake of knowing that the realms of all Buddhas are equal, they arouse the Bodhi-mind.' Furthermore, it is said: 'Let us put aside the previous analogy. Suppose there is a person who, in one thought, surpasses Asamkhya worlds in the east, and continues like this for Asamkhya Kalpas. None of these worlds can know its boundary. A second person, in one thought, surpasses the worlds traversed by the previous person, and continues like this for Asamkhya Kalpas. Even to the tenth person, even to the worlds in the ten directions like this, its boundary can be known. The merits of arousing the Bodhi-mind, its boundary cannot be known. Why?'
為住爾所世界。但爲了知十方世界粗世界。即妙世界妙世界即粗世界。仰覆大小廣狹一多凈穢相即亦爾。一切世界一毛端中一切世界中一毛端一體性一世界中出生一切。一切無性一念知一切廣大世界故發菩提心。又云。菩薩不為知十方一切劫成壞故。為知成壞劫盡無餘故。所謂長短劫平等一多有佛無佛一佛多佛有量無量有盡無盡。一念與不可說不可說與一念。一切劫與非劫等平等亦爾。為欲一念中盡知三際世界成壞劫故發菩提心。欲知眾生種種差別等亦復如是。皆以如前十方十人為喻。供養十方諸佛。喻亦如前。度眾生喻亦如是(發心所緣是所觀境境具三諦無性空一切假平等中)。
明法品十八(卷十八重嘆所得故云明法明謂所證法則方法依方有契故云明法)
爾時精進慧菩薩白法慧言。初發心菩薩成就如是大功德。三世佛攝受決定至菩提。于佛教中雲何修習。使願行滿足。眾生得度紹三寶種。法慧言。如是問者同於如來。我承佛力為說少分。菩薩發心應離十種放逸。得十種清凈。復修十法。令諸佛歡喜。又修十法。令速入諸地。具足如是大功德已。漸入佛地。是菩薩於一念中悉遍知一切諸法。唯除如來。無能勝者。無見頂者。文中廣列諸佛功德嘆此菩薩。又云成就三世如來智。
第四會夜摩天宮
【現代漢語翻譯】 現代漢語譯本：爲了居住在爾所世界（Irsu world）。但爲了知曉十方世界，粗世界即是妙世界，妙世界即是粗世界。仰覆、大小、廣狹、一多、凈穢，相互即是如此。一切世界在一毛端中，一切世界中在一毛端，一體性。一世界中出生一切。一切無自性，一念知曉一切廣大世界，因此發菩提心。又說，菩薩不是爲了知曉十方一切劫的成壞，而是爲了知曉成壞劫盡無餘。所謂長短劫平等，一多，有佛無佛，一佛多佛，有量無量，有盡無盡。一念與不可說，不可說與一念。一切劫與非劫等平等也是如此。爲了在一念中盡知三際世界成壞劫，因此發菩提心。想要知曉眾生種種差別等也是如此。都以如前十方十人為比喻。供養十方諸佛，比喻也如前。度眾生比喻也是如此（發心所緣是所觀境，境具三諦，無自性空，一切假，平等中）。
明法品第十八（卷十八重嘆所得，所以稱為明法，明謂所證法則，方法依方有契，所以稱為明法）
爾時，精進慧菩薩問法慧菩薩說：『初發心菩薩成就如此大的功德，三世諸佛攝受，決定到達菩提。在佛教中如何修習，使願行滿足，眾生得度，紹隆三寶的種子？』法慧菩薩說：『這樣的問題如同如來所問。我承蒙佛力，為你說少部分。菩薩發心應當離開十種放逸，得到十種清凈。再修習十法，令諸佛歡喜。又修習十法，令迅速進入諸地。具足如此大的功德后，逐漸進入佛地。』這位菩薩在一念中全部遍知一切諸法，唯獨如來除外，沒有能夠勝過他的人，沒有能夠見到頂相的人。文中廣泛列舉諸佛功德，讚歎這位菩薩。又說成就三世如來智。
第四會，夜摩天宮
【English Translation】 English version: For residing in the Irsu world (Irsu world). But in order to know the ten directions of the world, the coarse world is the wonderful world, and the wonderful world is the coarse world. Upward and downward, large and small, wide and narrow, one and many, pure and impure, are mutually inclusive. All worlds are in a single hair pore, and in all worlds, there is a single hair pore, a unified nature. All are born from one world. All are without inherent nature, and in a single thought, one knows all the vast worlds, therefore, generating the Bodhi mind. It is also said that the Bodhisattva does not seek to know the formation and destruction of all kalpas in the ten directions, but to know the complete and utter end of the kalpas of formation and destruction. So-called long and short kalpas are equal, one and many, with Buddhas and without Buddhas, one Buddha and many Buddhas, finite and infinite, exhaustible and inexhaustible. One thought and unspeakable, unspeakable and one thought. All kalpas and non-kalpas are equally equal. In order to fully know the kalpas of formation and destruction of the three realms in a single thought, therefore, generating the Bodhi mind. Wanting to know the various differences of sentient beings is also the same. All are likened to the ten people in the ten directions as before. Offering to the Buddhas of the ten directions, the analogy is also as before. The analogy of liberating sentient beings is also the same (the object of aspiration is the object of contemplation, the object possesses the three truths, without inherent nature, emptiness, all provisional, in equality).
Chapter Eighteen on Clarifying the Dharma (Volume 18 repeatedly praises what is attained, therefore it is called Clarifying the Dharma; 'Clarifying' refers to the Dharma principles that are realized, and the method relies on the direction to have a connection, therefore it is called Clarifying the Dharma)
At that time, Bodhisattva Diligent Wisdom said to Bodhisattva Dharma Wisdom: 'A Bodhisattva who has initially generated the Bodhi mind achieves such great merit, is embraced by the Buddhas of the three times, and is destined to reach Bodhi. How should one practice in Buddhism to fulfill vows and actions, liberate sentient beings, and continue the lineage of the Three Jewels?' Bodhisattva Dharma Wisdom said: 'Such a question is like that asked by the Tathagata. I, relying on the power of the Buddha, will speak a small portion for you. A Bodhisattva who generates the Bodhi mind should abandon ten kinds of laxity and attain ten kinds of purity. Furthermore, cultivate ten dharmas to make all Buddhas rejoice. Also, cultivate ten dharmas to quickly enter the various grounds. Having fully possessed such great merit, gradually enter the Buddha ground.' This Bodhisattva, in a single thought, completely knows all dharmas, except for the Tathagata, there is no one who can surpass him, no one who can see the crown of his head. The text extensively lists the merits of the Buddhas, praising this Bodhisattva. It also says that he achieves the wisdom of the Tathagatas of the three times.
The Fourth Assembly, in the Yama Heaven Palace
說四品三卷
升夜摩天品十九(卷十九同升須彌品)
爾時如來威神力故。十方世界一一四天下南洲及須彌。皆見如來處眾說法。莫不自謂皆對於佛(余大同前須彌頂)。
夜摩偈贊品二十(卷同同須彌贊)
爾時佛神力故。十方各一大菩薩各與佛剎微塵數菩薩俱。余大如前。但菩薩中以功德林為首。十林為異。佛名號集會等皆同。一一林各以十偈嘆佛。第六精進林菩薩偈云。眾生非眾生二俱無真實。如是諸法性實義俱非有(生亦名法性)。七力林菩薩云。分別此諸蘊。其性本空寂空故不可滅。此是無生義。眾生既如是。諸佛亦復然。佛及諸佛法自性無所有。八行林菩薩云。身亦非是佛。佛亦非是身。但以法為身。通達一切法。若能見佛身。清凈如法性。此人于佛法一切無疑惑。若見一切法本性如涅槃。是則見如來。究竟無所住。九覺林菩薩云。譬如工畫師分佈諸彩色。虛妄取異色。大種無差別。大種中無色。色中無大種。亦不離大種。而有色可得。心中無彩畫。彩畫中無心。然不離於心。有彩畫可得。彼心恒不住。無量難思議。示現一切色。各各不相知。譬如工畫師不能知自心而由心故畫。諸法性如是。心如工畫師。能畫諸世間。五蘊悉從生。無法而不造。如心佛亦爾。如佛眾生然。應知
【現代漢語翻譯】 現代漢語譯本 說四品三卷
升夜摩天品第十九（卷十九同升須彌品）
爾時，由於如來(Tathagata)的威神力，十方世界每一個四天下(catu-dvipa)的南贍部洲(Jambudvipa)以及須彌山(Mount Sumeru)，都看見如來在眾人中說法。沒有誰不認為自己是面對著佛陀（其餘大部分內容與之前的須彌山頂品相同）。
夜摩偈贊品第二十（卷同同須彌贊）
爾時，由於佛陀的神力，十方世界各有一大菩薩(Bodhisattva)，各自與如同佛剎(Buddha-kshetra)微塵數一樣多的菩薩一起前來。其餘大部分內容與之前相同。只是菩薩中以功德林菩薩為首，十林菩薩有所不同。佛陀的名號等等都相同。每一林菩薩各自以十首偈頌讚嘆佛陀。第六精進林菩薩的偈頌說：『眾生(sentient beings)不是眾生，二者都沒有真實性。像這樣的諸法(dharmas)的自性，真實意義都不存在（生也稱為法性）。』第七力林菩薩說：『分別這些諸蘊(skandhas)，它們的自性本來就是空寂(sunyata)。因為是空，所以不可滅。這就是無生(anutpada)的意義。眾生既然是這樣，諸佛(Buddhas)也是這樣。佛陀以及諸佛的法(dharma)，自性都是沒有的。』第八行林菩薩說：『身體不是佛陀，佛陀也不是身體。只是以法為身，通達一切法。如果能見到佛陀的身，清凈如同法性(dharmata)，這個人對於佛法一切都沒有疑惑。如果見到一切法的本性如同涅槃(Nirvana)，那就是見到了如來，究竟無所住。』第九覺林菩薩說：『譬如工匠畫師分佈各種彩色，虛妄地取用不同的顏色，但地、水、火、風四大種(Mahabhuta)沒有差別。四大種中沒有顏色，顏色中沒有四大種。也不離開四大種，而有顏色可以得到。心中沒有彩畫，彩畫中沒有心。然而不離開於心，有彩畫可以得到。那個心恒常不住，無量難以思議，示現一切顏色，各自互不相知。譬如工匠畫師不能知道自己的心，卻因為心的緣故而畫畫。諸法的自性也是這樣，心如同工匠畫師，能夠畫出諸世間(lokas)。五蘊(skandhas)全部由此而生，沒有法不是它所造。如同心，佛陀也是這樣。如同佛陀，眾生也是這樣。應當知道。
【English Translation】 English version Chapter on Saying Four Categories and Three Volumes
Chapter Nineteen: Ascending to the Trayastrimsa Heaven (Same as Chapter on Ascending Mount Sumeru in Volume Nineteen)
At that time, due to the majestic spiritual power of the Tathagata (如來), the Jambudvipa (南贍部洲) of each of the four continents (四天下) in the ten directions, as well as Mount Sumeru (須彌山), all saw the Tathagata preaching the Dharma (法) among the assembly. None did not think that they were facing the Buddha (佛) (the rest is largely the same as the previous chapter on the summit of Mount Sumeru).
Chapter Twenty: Verses of Praise from the Trayastrimsa Heaven (Same as the Praises of Mount Sumeru in the same volume)
At that time, due to the spiritual power of the Buddha, one great Bodhisattva (菩薩) from each of the ten directions, each accompanied by Bodhisattvas as numerous as dust particles in a Buddha-kshetra (佛剎), came together. The rest is largely the same as before. Only among the Bodhisattvas, the Bodhisattva of the Forest of Merit is the leader, and the ten forests of Bodhisattvas are different. The names of the Buddhas, etc., are all the same. Each forest of Bodhisattvas praises the Buddha with ten verses each. The verse of the Bodhisattva of the Sixth Forest of Diligence says: 'Sentient beings (眾生) are not sentient beings; neither has any reality. The nature of such dharmas (諸法) has no real meaning (生亦名法性).' The Bodhisattva of the Seventh Forest of Strength says: 'Distinguishing these skandhas (諸蘊), their nature is originally empty and still (空寂). Because they are empty, they cannot be destroyed. This is the meaning of non-arising (無生). Since sentient beings are like this, so are all Buddhas (諸佛). The Buddha and the Dharma (法) of the Buddhas have no self-nature.' The Bodhisattva of the Eighth Forest of Practice says: 'The body is not the Buddha, and the Buddha is not the body. Only by taking the Dharma as the body can one penetrate all dharmas. If one can see the body of the Buddha, pure like dharmata (法性), this person has no doubts about all the Buddha-dharma. If one sees the original nature of all dharmas as Nirvana (涅槃), then one sees the Tathagata, ultimately dwelling nowhere.' The Bodhisattva of the Ninth Forest of Awakening says: 'For example, a craftsman painter distributes various colors, falsely taking different colors, but the four great elements (四大種) of earth, water, fire, and wind have no difference. There is no color in the four great elements, and there are no four great elements in color. Nor is it apart from the four great elements that color can be obtained. There is no painting in the mind, and there is no mind in the painting. Yet, not apart from the mind, can painting be obtained. That mind is constantly un-abiding, immeasurable, and inconceivable, manifesting all colors, each not knowing the other. For example, a craftsman painter cannot know his own mind, but paints because of the mind. The nature of dharmas is like this; the mind is like a craftsman painter, able to paint all the worlds (諸世間). The five skandhas (五蘊) all arise from this; there is no dharma that it does not create. Like the mind, so is the Buddha. Like the Buddha, so are sentient beings. It should be known.'
佛與心體性皆無盡。若人知心行普造諸世間。是人則見佛。了佛真實性。心不住于身身亦不住心。而能作佛事。自在未曾有。若人慾了知三世一切佛。應觀法界性。一切唯心造。十智林菩薩云。所取不可取。所見不可見。所聞不可聞。一心不思議。有量及無量二俱不可取。若有人慾取畢竟無所得。譬如隨意珠能現一切色無色而現色。諸佛亦如是。又如凈虛空非色不可見。雖現一切色無能見空者。諸佛亦如是。普現無量色。非心所行處。一切莫能睹。
十行品二十一(卷同依真修習故名為行無差而差故置林稱)
爾時功德林菩薩承佛神力。入菩薩善思惟三昧。入已十方各過萬佛剎微塵數世界。諸佛皆號功德林。而現其前告功德林。十方諸佛同加於汝(余如前)。及列釋十名行相。初歡喜行為大施主為護眾生習諸佛行(廣釋事施)。如是行施利益眾生而無我想。但觀法界眾生界無邊際法空法無所有法無相法無體法無處法無依法無作法。作是觀時不見受施財物果報。次觀三世一切眾生身皆滅壞。為說平等不壞法性。二饒益行護持凈戒(廣釋事戒)。復作是念。我當隨順一切如來。具諸佛法。住無上平等處。等觀眾生。三無違逆行安住佛法。了身空寂。無我我所。若苦若樂皆無所有。攝受眾生。趣向涅槃。四無屈
【現代漢語翻譯】 現代漢語譯本 佛陀與心體的本性都是無盡的。如果有人知道心念的執行普遍創造了各種世間，這個人就能見到佛，瞭解佛的真實本性。心不依附於身體，身體也不依附於心，卻能成就佛的事業，這是自在而前所未有的。如果有人想要了解過去、現在、未來的一切佛，應當觀察法界的本性，一切都是唯心所造。十智林菩薩說：『所取是不可取的，所見是不可見的，所聞是不可聞的，一心是不可思議的。』有量和無量這二者都是不可取的，如果有人想要取，最終將一無所得。譬如如意寶珠，能夠顯現一切有色和無色的事物，但顯現的只是色相。諸佛也是這樣。又如清凈的虛空，不是色相所以不可見，雖然顯現一切色相，卻沒有誰能看見虛空。諸佛也是這樣，普遍顯現無量的色相，不是心念所能到達的地方，一切眾生都不能看見。
十行品第二十一（因為依循真理修習，所以稱為行，沒有差別而有差別，所以設定林這個稱謂）
這時，功德林菩薩承蒙佛的神力，進入菩薩善思惟三昧（Samadhi，一種禪定狀態）。進入之後，在十方各超過萬佛剎微塵數的世界中，諸佛都名為功德林，並且顯現在他的面前，告訴功德林：『十方諸佛共同加持於你。』（其餘內容如前）。並列舉解釋了十種行相。第一歡喜行，作為大施主，爲了守護眾生而修習諸佛的行持（廣泛解釋了財物佈施）。像這樣施行佈施利益眾生，卻沒有我相，只是觀察法界、眾生界是無邊無際的，法是空性的，法是無所有的，法是無相的，法是沒有實體的，法是沒有處所的，法是沒有所依的，法是沒有造作的。作這樣的觀想時，不見接受佈施者、財物和果報。其次觀察過去、現在、未來的一切眾生的身體都會滅壞，為他們宣說平等不壞的法性。第二饒益行，護持清凈的戒律（廣泛解釋了行為戒律）。又這樣想：『我應當隨順一切如來，具足諸佛的法，安住在無上的平等之處，平等地看待眾生。』第三無違逆行，安住在佛法中，了知身體是空寂的，沒有我，也沒有我所，無論是苦還是樂，都是沒有所有的，攝受眾生，趨向涅槃（Nirvana，寂滅）。第四無屈
【English Translation】 English version The Buddha and the nature of the mind-essence are both inexhaustible. If a person knows that the mind's activities universally create all worlds, that person will see the Buddha and understand the Buddha's true nature. The mind does not dwell in the body, nor does the body dwell in the mind, yet it can accomplish the deeds of the Buddha, which is freedom and unprecedented. If a person wishes to understand all the Buddhas of the three times (past, present, and future), they should observe the nature of the Dharma Realm (Dharmadhatu), for everything is created by the mind alone. The Bodhisattva Ten Wisdom Forests (Shi Zhi Lin) said: 'What is grasped cannot be grasped, what is seen cannot be seen, what is heard cannot be heard, the one mind is inconceivable.' Both the finite and the infinite are unattainable. If someone tries to grasp them, they will ultimately gain nothing. It is like a wish-fulfilling jewel (Cintamani) that can manifest all colors and non-colors, but only manifests colors. The Buddhas are also like this. It is also like the pure void, which is not a color and cannot be seen, yet it manifests all colors, but no one can see the void. The Buddhas are also like this, universally manifesting limitless colors, which are not within the realm of the mind's activity, and no one can perceive them.
Chapter Twenty-One on the Ten Practices (Because of practicing according to the truth, it is called practice; there is no difference, yet there is difference, so the term 'forest' is used)
At that time, the Bodhisattva Merit Forest (Gong De Lin) received the Buddha's spiritual power and entered the Bodhisattva's Samadhi (Samadhi, a state of meditative consciousness) of Good Contemplation. Having entered, in each of the ten directions, passing through worlds as numerous as dust motes in myriad Buddha-lands, all the Buddhas were named Merit Forest and appeared before him, telling Merit Forest: 'The Buddhas of the ten directions are jointly blessing you.' (The rest is as before). And listing and explaining the ten aspects of practice. First, the Practice of Joy (Huan Xi Xing), acting as a great benefactor, cultivating the practices of all Buddhas to protect sentient beings (extensively explaining the giving of material possessions). Practicing giving in this way benefits sentient beings, yet there is no concept of self, only observing that the Dharma Realm (Dharmadhatu) and the realm of sentient beings are boundless, that the Dharma is empty, that the Dharma is without anything, that the Dharma is without form, that the Dharma is without substance, that the Dharma is without a place, that the Dharma is without reliance, that the Dharma is without creation. When making such observations, one does not see the receiver of the offering, the material goods, or the karmic rewards. Next, observing that the bodies of all sentient beings in the past, present, and future will decay and perish, one proclaims to them the equal and imperishable nature of the Dharma. Second, the Practice of Benefiting (Rao Yi Xing), upholding pure precepts (extensively explaining the precepts of conduct). And thinking thus: 'I should follow all the Tathagatas (Tathagata, 'Thus Gone One', an epithet of the Buddha), be complete with all the Buddhas' Dharma, and dwell in the supreme state of equality, regarding all sentient beings equally.' Third, the Practice of Non-Contradiction (Wu Wei Ni Xing), abiding in the Buddha's Dharma, understanding that the body is empty and still, without self or what belongs to self, that whether there is suffering or joy, there is nothing at all, receiving sentient beings and guiding them towards Nirvana (Nirvana, cessation). Fourth, the Practice of Non-Subjugation (Wu Qu)
撓行修諸精進。於一切世界中。令諸眾生究竟涅槃。五離癡亂行成就正念。最上清凈善知音聲。生住滅相心不惑亂。三昧增廣。六善現行能知三業皆無所有。善巧方便現無生相。成熟調伏教化眾生。十行品(卷二十)第七無著行廣明唸唸入阿僧祇世界。嚴凈阿僧祇世界。詣佛承事等。皆云僧祇。如是菩薩深入法界。住于佛住。說無所說。一一毛端處盡未來劫。修菩薩行。入於法界。而無所著。遍於法界。行菩薩行。八難得行此菩薩成就難得善根。難伏最勝不可壞無能過。不可思議無盡。自在力大威德。與一切佛同一性(皆云善根)。深入眾生界。如法界無有二相。無有增減。以一切法法界無二故。教化眾生。不說一法。以法界中無有一法向諸乘故。諸法無二無不二故。譬如虛空求不可得然非無虛空。九善法行得陀羅尼。大悲堅固普攝眾生。於一切世界變身金色。妙音具足而作佛事。十真實行展轉深妙。到一切佛法海實相源底。
十無盡藏品二十二(卷二十一行相寬博故云無盡含攝不貲故云藏也)
爾時功德林菩薩告諸菩薩言。有十無盡藏。三世諸佛已說今說當說。謂信藏戒慚愧聞施慧念持辯。一一皆十。信謂信一切法空無相無愿無作。無分別無所依。不可量無有上。難超越無生(如初句)。如是信已聞十
【現代漢語翻譯】 現代漢語譯本 撓行修諸精進：精勤修行，努力不懈。 於一切世界中，令諸眾生究竟涅槃：在所有世界中，使一切眾生最終達到涅槃（Nirvana，解脫）。 五離癡亂行成就正念：遠離五種癡迷錯亂的行為，成就正確的念頭。 最上清凈善知音聲：以最上等的清凈之心，善於瞭解一切音聲。 生住滅相心不惑亂：對於生、住、滅的現象，內心不迷惑。 三昧增廣：禪定（Samadhi）日益增長和廣大。 六善現行能知三業皆無所有：六種善行顯現，能夠知曉身、口、意三業皆是空無自性。 善巧方便現無生相：以善巧方便展現萬法本無生滅的實相。 成熟調伏教化眾生：成熟、調伏、教化眾生。 十行品(卷二十)第七無著行廣明唸唸入阿僧祇世界：在《十行品》（卷二十）第七無著行中，廣泛闡明唸唸進入阿僧祇（Asamkhya，無數）世界。 嚴凈阿僧祇世界，詣佛承事等，皆云僧祇：莊嚴清凈阿僧祇世界，前往佛所承事等等，都說是僧祇（Samgha，僧團）。 如是菩薩深入法界，住于佛住，說無所說：如此菩薩深入法界（Dharmadhatu，宇宙萬法），安住于佛的境界，宣說卻又無所宣說。 一一毛端處盡未來劫，修菩薩行，入於法界，而無所著：在每一個毛孔中，窮盡未來劫的時間，修菩薩行，進入法界，卻沒有任何執著。 遍於法界，行菩薩行：遍佈于整個法界，行菩薩行。 八難得行此菩薩成就難得善根：第八難得行，此菩薩成就了難以獲得的善根（Kusala-mula，善的根源）。 難伏最勝不可壞無能過，不可思議無盡，自在力大威德：難以調伏，最為殊勝，不可破壞，沒有誰能勝過，不可思議，無有窮盡，自在之力廣大，威德無比。 與一切佛同一性(皆云善根)：與一切佛具有同一體性（都稱為善根）。 深入眾生界，如法界無有二相，無有增減：深入眾生界，如同法界沒有兩種不同的相，沒有增加也沒有減少。 以一切法法界無二故：因為一切法與法界沒有分別。 教化眾生，不說一法：教化眾生，卻不宣說任何一個固定的法。 以法界中無有一法向諸乘故：因為在法界中，沒有一個法是專門指向某個乘（Yana，交通工具，比喻教法）的。 諸法無二無不二故：諸法既非二元對立，也非完全沒有差別。 譬如虛空求不可得然非無虛空：譬如虛空，想要尋找卻不可得，但並非沒有虛空的存在。 九善法行得陀羅尼：第九善法行，獲得陀羅尼（Dharani，總持）。 大悲堅固普攝眾生：大悲心堅固，普遍攝受一切眾生。 於一切世界變身金色，妙音具足而作佛事：在一切世界中，變現金色身，具足微妙音聲，從而行佛事。 十真實行展轉深妙，到一切佛法海實相源底：第十真實行，層層深入，到達一切佛法海的實相源頭。 十無盡藏品二十二(卷二十一行相寬博故云無盡含攝不貲故云藏也)：《十無盡藏品》第二十二（卷二十一，因為它的行相寬廣博大，所以稱為『無盡』；因為它包含的內容無法估量，所以稱為『藏』）。 爾時功德林菩薩告諸菩薩言：這時，功德林菩薩告訴各位菩薩說： 有十無盡藏，三世諸佛已說今說當說：有十種無盡藏，過去、現在、未來三世諸佛已經說過、正在說、將要說。 謂信藏戒慚愧聞施慧念持辯，一一皆十：即是信藏、戒藏、慚藏、愧藏、聞藏、施藏、慧藏、念藏、持藏、辯藏，每一種都有十個方面。 信謂信一切法空無相無愿無作，無分別無所依，不可量無有上，難超越無生(如初句)：信，就是相信一切法是空（Sunyata，空性）、無相（Animitta，無相）、無愿（Apranihita，無愿）、無作（Anabhisamskara，無作），沒有分別，沒有所依，不可衡量，沒有更上的，難以超越，無生（Anutpada，不生）（如同第一句所說）。 如是信已聞十：像這樣相信之後，聽聞十種...
【English Translation】 English version Practicing diligence with perseverance. In all worlds, enabling all beings to ultimately attain Nirvana (liberation). Accomplishing right mindfulness by abandoning the five deluded and confused behaviors. With the supreme purity, being skilled in understanding all sounds. The mind is not confused about the characteristics of arising, abiding, and ceasing. Samadhi (meditative absorption) is increased and expanded. The six good practices manifest, enabling one to know that the three karmas (of body, speech, and mind) are all without inherent existence. Skillfully manifesting the aspect of non-arising. Maturing, subduing, and teaching sentient beings. Chapter Seven of the Ten Practices (Volume 20), 'Unattached Practice,' extensively elucidates entering countless Asamkhya (innumerable) worlds with each thought. 'Adorning and purifying countless Asamkhya worlds, attending to the Buddhas,' etc., all refer to Asamkhya (countless). Thus, the Bodhisattva deeply enters the Dharmadhatu (realm of reality), abides in the abode of the Buddhas, and speaks without speaking. In each pore, throughout endless future kalpas (eons), practicing the Bodhisattva path, entering the Dharmadhatu, yet without any attachment. Pervading the Dharmadhatu, practicing the Bodhisattva path. The Eighth Difficult-to-Attain Practice: This Bodhisattva achieves rare and precious roots of goodness (Kusala-mula). Difficult to subdue, most supreme, indestructible, unsurpassed, inconceivable, inexhaustible, with great power of freedom and great majesty. Having the same nature as all Buddhas (all are called roots of goodness). Deeply entering the realm of sentient beings, like the Dharmadhatu, there are no two aspects, no increase or decrease. Because all dharmas (phenomena) and the Dharmadhatu are not two. Teaching sentient beings, without speaking of a single fixed dharma. Because in the Dharmadhatu, there is no single dharma directed towards any particular Yana (vehicle, path). Dharmas are neither two nor not two. For example, emptiness (space) cannot be found, yet it is not non-existent. The Ninth Good Dharma Practice: Obtaining Dharani (total retention). Great compassion is firm and universally embraces all beings. In all worlds, transforming the body into golden color, possessing wonderful sounds, and performing Buddha-activities. The Tenth True Practice: Progressively profound and subtle, reaching the source and bottom of the true nature of the ocean of all Buddha-dharmas. Chapter Twenty-Two of the Ten Inexhaustible Treasures (Volume 21, because its aspects are broad and vast, it is called 'inexhaustible'; because it contains immeasurable things, it is called 'treasure'). At that time, Bodhisattva Merit-Forest addressed all the Bodhisattvas, saying: There are ten inexhaustible treasures, which the Buddhas of the three times (past, present, and future) have spoken, are speaking, and will speak. Namely, the treasures of faith, precepts, shame, remorse, learning, giving, wisdom, mindfulness, retention, and eloquence, each having ten aspects. Faith means believing that all dharmas are empty (Sunyata), without characteristics (Animitta), without wishes (Apranihita), without actions (Anabhisamskara), without discrimination, without reliance, immeasurable, unsurpassed, difficult to transcend, and unarisen (Anutpada) (as in the first sentence). Having such faith, hearing ten...
種不思議。心不怯弱。所謂聞佛法不思議。心不怯弱。一切佛生界眾生界虛空界涅槃界過去未來現在入一切劫(如初句)。何以故。此菩薩堅信智無邊無盡故。心不退轉故。戒藏亦十。所謂普饒益戒。不受不住無悔恨。無違諍不損惱。無雜穢無貪求。無過失無毀犯(文中廣釋)。慚無始惡。愧現世惡。聞謂廣知因緣四諦三乘等。施有十。所謂分減施竭盡施內施外施內外施一切過現未究竟。分減者凡有所食。施於身中八萬戶蟲。竭盡者。乃至盡命。內謂身份。外謂外財。內外謂二俱。一切者己身妻子乃至七寶輪王位。過去者如過去佛菩薩所行。我亦如是。未來亦然。現在者聞四天王乃至色究竟二乘位。聞已不著。究竟者聞有所須。經阿僧祇劫。令菩薩身不具。不生悔心。但觀身中種子乃至究竟不凈。慧者所謂如實知四諦因緣。謂於五陰一一陰了知四諦十二支。支支四諦三乘一一皆了四諦。如雲知聲聞。知聲聞法。知聲聞集。知聲聞涅槃。皆如實知。以不可壞故。念謂念過去不可說生。念不可說佛名號。念不可說佛出世。念不可說修多羅乃至論議。念不可說眾會演法根性煩惱三昧。持謂持諸佛所說修多羅。余如念中說。辯謂為眾生說。如上念持經于不可說劫。
第五會兜率天宮說三品十二卷
升兜率品二十三
【現代漢語翻譯】 現代漢語譯本： 種種不可思議。內心不怯懦軟弱。 也就是聽聞佛法不可思議，內心不怯懦軟弱。 一切佛所出生的世界、眾生所居住的世界、虛空界、涅槃界，過去、未來、現在，都進入一切劫（如同第一句所說）。 為什麼呢？ 因為這位菩薩堅信，智慧無邊無盡。 內心不退轉的緣故。 戒律也有十種。 也就是普遍饒益戒，不接受、不住著、沒有後悔怨恨，沒有違背爭端、不損害惱亂，沒有雜染污穢、沒有貪婪追求，沒有過失、沒有毀壞觸犯（文中廣泛解釋）。 慚愧於無始以來的惡行，羞愧於現世的惡行。 聽聞是指廣泛瞭解因緣、四諦、三乘等。 佈施有十種。 也就是分減佈施、竭盡佈施、內施、外施、內外施，一切過去、現在、未來都究竟。 分減是指凡是有所食物，佈施給身中八萬戶蟲。 竭盡是指乃至盡生命。 內是指身體部分。 外是指身外財物。 內外是指二者都施捨。 一切是指自己的身體、妻子乃至七寶輪王位。 過去是指如同過去佛菩薩所行持的，我也這樣行持。 未來也是這樣。 現在是指聽聞四天王乃至色究竟天二乘果位，聽聞后不執著。 究竟是指聽聞有所需求，經歷阿僧祇劫，即使菩薩身體不完整，也不生後悔之心。 只是觀察身體中的種子乃至究竟不凈。 智慧是指如實地瞭解四諦因緣。 也就是對於五陰，一一陰了知四諦十二支。 支支四諦，三乘一一都瞭解四諦。 比如所說了解聲聞，瞭解聲聞法，瞭解聲聞集，瞭解聲聞涅槃，都如實地瞭解。 因為不可破壞的緣故。 念是指憶念過去不可說的生命，憶念不可說佛名號，憶念不可說佛出世，憶念不可說修多羅乃至論議，憶念不可說眾會演法、根性、煩惱、三昧。 持是指持守諸佛所說的修多羅。 其餘如同念中所說。 辯是指為眾生演說。 如同上面憶念持經于不可說劫。
第五會 兜率天宮說三品十二卷
升兜率品第二十三
【English Translation】 English version: Various kinds of inconceivable things. A mind that is not timid or weak. That is, hearing the Buddha's Dharma is inconceivable, and the mind is not timid or weak. All Buddha-birth realms, sentient being realms, empty space realms, Nirvana realms, past, future, and present, all enter into all kalpas (as in the first sentence). Why? Because this Bodhisattva firmly believes that wisdom is boundless and endless. Because the mind does not regress. There are also ten kinds of precepts. That is, the universally beneficial precepts, not accepting, not dwelling, without regret or resentment, without violation or dispute, not harming or disturbing, without mixed impurities, without greedy seeking, without faults, without violations (explained extensively in the text). Ashamed of beginningless evil deeds, ashamed of present evil deeds. Hearing means broadly understanding the causes and conditions, the Four Noble Truths, the Three Vehicles, etc. There are ten kinds of giving. That is, giving by reducing, giving to exhaustion, inner giving, outer giving, inner and outer giving, all past, present, and future are ultimately complete. Giving by reducing means that whatever food there is, give it to the 80,000 insects in the body. Giving to exhaustion means even to the extent of giving up one's life. Inner refers to parts of the body. Outer refers to external wealth. Inner and outer refer to giving both. All refers to one's own body, wife, children, and even the position of the Seven Treasure Wheel King. Past refers to what past Buddhas and Bodhisattvas have practiced, and I also practice in this way. The future is also like this. Present refers to hearing the Four Heavenly Kings and even the Form Realm Ultimate Heaven Two Vehicle positions, and not being attached after hearing. Ultimate completion refers to hearing that there is a need, and even after countless kalpas, even if the Bodhisattva's body is incomplete, there is no regret. Just observe the seeds in the body until ultimately impure. Wisdom refers to truly knowing the Four Noble Truths and conditions. That is, regarding the Five Aggregates, understanding the Four Noble Truths and the Twelve Links in each aggregate. Each of the Twelve Links, the Four Noble Truths, and each of the Three Vehicles all understand the Four Noble Truths. For example, it is said to know the Sravaka (Hearer), know the Sravaka Dharma, know the Sravaka Samudaya (accumulation), know the Sravaka Nirvana, all know them as they truly are. Because they are indestructible. Mindfulness refers to remembering countless past lives, remembering countless Buddha names, remembering countless Buddhas appearing in the world, remembering countless Sutras and even treatises, remembering countless assemblies expounding the Dharma, faculties, afflictions, and Samadhi. Holding refers to upholding the Sutras spoken by all the Buddhas. The rest is as described in mindfulness. Eloquence refers to speaking for sentient beings. Like the above, remembering and upholding the Sutras for countless kalpas.
The Fifth Assembly, Saying the Three Categories in the Tusita Heaven Palace, Twelve Volumes
Chapter Twenty-Three: Ascending to the Tusita Heaven
(卷二十二大旨同前夜摩品)
爾時佛神力故。十方一切世界一一四天下余如前。供具眾集倍於前。
兜率偈贊品二十四(卷二十三大旨同前)
金剛幢(菩薩下同)云。色身非是佛。音聲亦復然。亦不離色聲。見佛神通力。眾生及諸法了達皆無礙。普現眾色像。遍於一切剎。堅固幢。云何有智慧人于佛得見聞。不修清凈愿。履佛所行道。勇猛幢云。如人獲寶藏永離貧窮苦。菩薩得佛法離垢心清凈。設於無數劫財寶施於佛。不知佛實相。此亦不名施。譬如虛空界不生亦不滅。諸佛法如是。畢竟無生滅。光明幢云。了法性空寂。如幻而生起。所行無有盡。導師如是現三世一切佛。法身悉清凈隨其所應化。普現妙色身。智幢云。一切國土中普現無量身。其身不在處。亦不住於法。譬如凈滿月普現一切水。影像雖無量本月未曾二。如是無礙智成就等正覺。普現一切剎。佛體亦無二。星宿幢云。眾生妄分別是佛是世界。了達法性者。無佛無世界。法幢云。若有諸眾生未發菩提心。一得聞佛名決定成菩提。若有智慧人一念發道心必成無上尊。慎莫生疑惑。如來自在力無量劫難遇。若生一念信速證無上道。設於唸唸中供養無量佛。未知真實法。不名為供養。雖盡未來際遍游諸佛剎。不求此妙法。終不成菩提。
【現代漢語翻譯】 現代漢語譯本(卷二十二大旨同前夜摩品)
爾時，由於佛的神力，十方一切世界的每一個四天下都如前一樣，供養的器具和大眾聚集的規模都倍於之前。
兜率偈贊品第二十四(卷二十三大旨同前)
金剛幢（菩薩，下同）說：『色身不是佛，音聲也不是佛。但也不離色身和音聲，才能見到佛的神通力。眾生和一切法，了達之後都無障礙。普遍顯現各種色像，遍佈於一切佛剎。』
堅固幢說：『怎麼會有智慧的人，在佛那裡得到見聞，卻不修清凈的愿，不遵循佛所行之道呢？』
勇猛幢說：『如同人獲得寶藏，永遠脫離貧窮的痛苦。菩薩得到佛法，遠離垢染，心清凈。』
『假設在無數劫中，用財寶供養佛，卻不知道佛的真實相，這也不能稱為供養。譬如虛空界，不生也不滅。諸佛的法也是這樣，畢竟無生滅。』
光明幢說：『了達法性是空寂的，如幻象般生起。所行之道沒有窮盡，導師就是這樣顯現的。三世一切佛，法身都清凈，隨著眾生所應得的而化現。普遍顯現微妙的色身。』
智幢說：『在一切國土中，普遍顯現無量的身。其身不在任何處，也不住在任何法中。譬如清凈圓滿的月亮，普遍顯現在一切水中，影像雖然無量，但本來的月亮未曾有兩個。』
『像這樣，無礙的智慧成就等正覺，普遍顯現在一切佛剎，佛的本體也沒有兩個。』
星宿幢說：『眾生虛妄分別，認為有佛有世界。了達法性的人，沒有佛也沒有世界。』
法幢說：『如果有眾生沒有發起菩提心，一旦聽到佛的名號，決定成就菩提。如果有智慧的人，一念發起道心，必定成就無上尊。』
『千萬不要產生疑惑，如來的自在力，無量劫都難以遇到。如果生起一念信心，迅速證得無上道。』
『假設在念念之中，供養無量的佛，卻不知道真實的法，不能稱為供養。即使窮盡未來際，遍游諸佛剎，不尋求這微妙的法，終究不能成就菩提。』
【English Translation】 English version(Chapter 22, general meaning same as previous, Yama Chapter)
At that time, due to the Buddha's divine power, each of the four continents in all the worlds of the ten directions was as before. The assembled offerings and multitude were doubled compared to before.
Chapter 24: Verses of Praise in Tushita Heaven (Chapter 23, general meaning same as previous)
Vajra Banner (vajradhvaja) (Bodhisattva, same below) said: 'The physical body is not the Buddha, nor is the voice. Yet, one cannot see the Buddha's miraculous power apart from the physical body and voice. Sentient beings and all dharmas, once understood, are without obstruction. Universally manifesting various forms, pervading all Buddha-lands.'
Firm Banner (dridhadhvaja) said: 'How can a wise person, having seen and heard the Buddha, not cultivate pure vows, not follow the path walked by the Buddha?'
Valiant Banner (viryadhvaja) said: 'Like a person who obtains a treasure, forever freed from the suffering of poverty. A Bodhisattva who obtains the Buddha-dharma, free from defilement, has a pure mind.'
'Suppose that for countless kalpas, one offers wealth and treasures to the Buddha, but does not know the true form of the Buddha, this cannot be called an offering. Like the realm of empty space, neither arising nor ceasing. The dharmas of all Buddhas are like this, ultimately without arising or ceasing.'
Light Banner (alokadhvaja) said: 'Understanding that the nature of dharma is empty and still, arising like an illusion. The path traveled has no end, this is how the guide appears. All Buddhas of the three times, their dharma-bodies are all pure, transforming according to what sentient beings deserve. Universally manifesting wonderful physical forms.'
Wisdom Banner (jnana-dhvaja) said: 'In all lands, universally manifesting immeasurable bodies. The body is not in any place, nor does it abide in any dharma. Like the pure, full moon, universally appearing in all waters, though the reflections are immeasurable, the original moon has never been two.'
'Like this, unobstructed wisdom accomplishes perfect enlightenment, universally manifesting in all Buddha-lands, the Buddha's essence is also not two.'
Star Banner (tara-dhvaja) said: 'Sentient beings falsely discriminate, thinking there is a Buddha and a world. Those who understand the nature of dharma, there is no Buddha and no world.'
Dharma Banner (dharma-dhvaja) said: 'If there are sentient beings who have not aroused the Bodhi-mind, once they hear the name of the Buddha, they will surely achieve Bodhi. If a wise person, with one thought, arouses the mind for the path, they will surely become the unsurpassed honored one.'
'Do not have doubts, the Tathagata's power of freedom is difficult to encounter even in immeasurable kalpas. If one generates a single thought of faith, one will quickly attain the unsurpassed path.'
'Suppose that in every thought, one makes offerings to immeasurable Buddhas, but does not know the true dharma, this cannot be called an offering. Even if one exhausts the future, traveling throughout all Buddha-lands, if one does not seek this wonderful dharma, one will ultimately not achieve Bodhi.'
十回向品二十五(卷同趣理漸極故名迴向堅固難動義之如幢)
爾時金剛幢菩薩入智光三昧。各過十方十萬佛剎微塵數世界外有十萬佛剎塵佛。同號金剛幢(余如前)。列十回向名釋。初救護眾生迴向。具行六度四無量等。回此善根饒益眾生。令至究竟永離眾苦。令得一切智。以入一切法平等性故。等視眾生。如日天子出現世間。不以乾闥婆城阿修羅手閻浮提樹崇巖邃谷塵霧煙雲等物之所覆障隱而不現。
(二十四卷)二不壞迴向。發一念心。求一切智。得不壞信。心常回向出世之道。積集善根。得法實相。具菩薩行。於一切相皆無所著。明見真實善巧迴向。三等一切佛迴向。順三世佛迴向之道。善巧方便永拔一切取著根本。四至一切處迴向。修諸善根。功德之力至一切處。普遍開示。普攝眾生。稱可佛心等。
(二十五卷)五無盡功德藏迴向。懺除業障。所起善根迴向。莊嚴一切佛土。無有分別等。得十無盡藏。六隨順堅固一切善根迴向。此菩薩或為帝王臨御大國。威德廣被靡不歸順。發號施令。悉依正法。周行率土。於法自在。見者咸伏。不刑不罰。感德從化。以四攝法攝諸眾生。具足修行一切佈施。
(二十六卷止二十八卷)廣說施愿。偈云。了達諸法真實性。而於法性無分別
【現代漢語翻譯】 現代漢語譯本 十回向品第二十五（卷名同趣理漸至極點，因此名為迴向，具有堅固不可動搖如幢的意義）
這時，金剛幢菩薩進入智光三昧（Samadhi）。在各超過十方十萬佛剎微塵數的世界之外，有十萬佛剎塵數的佛，都名為金剛幢（ Vajradhvaja ）（其餘與前文相同）。以下依次解釋十種迴向的名稱。首先是救護眾生迴向。全面修行六度（paramita）、四無量心（catuḥ apramāṇa）等。將這些善根迴向饒益眾生，使他們達到究竟的境界，永遠脫離一切痛苦，使他們獲得一切智（sarvajñāna），因為他們進入了一切法的平等性。平等地看待眾生，就像太陽出現於世間，不會因為乾闥婆城（Gandharva）、阿修羅（Asura）的手、閻浮提樹（Jambudvipa）、崇山峻嶺、深邃的峽谷、塵土、霧氣、煙雲等事物所覆蓋遮蔽而隱而不現。
（第二十四卷）第二是不壞迴向。發起一念心，求得一切智。獲得不壞的信心。內心常常回向于出世之道。積累善根，獲得法的真實相。具備菩薩的修行，對於一切相都不執著。明瞭地見到真實，善巧地迴向。第三是等一切佛迴向。順應三世諸佛迴向的道路，善巧方便地永遠拔除一切取著的根本。第四是至一切處迴向。修習各種善根，使功德的力量到達一切處，普遍地開示，普遍地攝受眾生，符合諸佛的心意等。
（第二十五卷）第五是無盡功德藏迴向。懺悔消除業障，將所產生的善根迴向，莊嚴一切佛土，沒有分別等等。獲得十種無盡藏。第六是隨順堅固一切善根迴向。這位菩薩或者成為帝王，統治著大國，威德廣泛施布，沒有不歸順的。發佈號令，都依據正法。周遊巡視國土，於法自在。見到的人都心悅誠服。不用刑罰，人們都感念恩德而歸順教化。用四攝法（saṃgrahavastu）攝受各種眾生，圓滿地修行一切佈施。
（第二十六卷至第二十八卷）廣泛地宣說施捨的願望。偈語說：『了達諸法真實性，而於法性無分別。』
English version Chapter Twenty-Five on the Ten Dedications (The name of the chapter indicates that the dedication gradually reaches its peak, hence the name dedication, which has the meaning of being firm, immovable, like a banner.)
At that time, Vajradhvaja Bodhisattva entered the Samadhi of Wisdom Light. Beyond the number of dust motes in ten directions of hundreds of thousands of Buddha-lands, there were Buddhas equaling the dust motes of hundreds of thousands of Buddha-lands, all named Vajradhvaja (the rest is as before). The following lists and explains the names of the ten dedications. First is the dedication of saving and protecting all beings. Fully cultivate the six perfections (paramita), the four immeasurables (catuḥ apramāṇa), etc. Dedicate these roots of goodness to benefit all beings, enabling them to reach the ultimate state, to be forever free from all suffering, and to attain all-wisdom (sarvajñāna), because they have entered the equality of all dharmas. Viewing all beings equally, just as the sun appears in the world, it is not obscured and hidden by Gandharva cities, the hands of Asuras, Jambudvipa trees, high mountains, deep valleys, dust, fog, smoke, clouds, and other things.
(Volume 24) Second is the indestructible dedication. Generate a single thought, seeking all-wisdom. Obtain indestructible faith. The mind constantly dedicates itself to the path of transcending the world. Accumulate roots of goodness, attain the true nature of the Dharma. Possess the practice of a Bodhisattva, without attachment to any phenomena. Clearly see the truth, skillfully dedicate. Third is the dedication of equality to all Buddhas. Follow the path of dedication of the Buddhas of the three times, skillfully and expediently eradicate the root of all attachments. Fourth is the dedication of reaching all places. Cultivate all kinds of good roots, so that the power of merit reaches all places, universally revealing and universally gathering all beings, in accordance with the minds of the Buddhas, etc.
(Volume 25) Fifth is the dedication of the inexhaustible treasury of merit. Repent and eliminate karmic obstacles, dedicate the good roots that arise, adorn all Buddha-lands, without discrimination, etc. Obtain the ten inexhaustible treasuries. Sixth is the dedication of following and strengthening all good roots. This Bodhisattva may become an emperor, ruling a great country, with widespread virtue and power, to which all submit. Issuing decrees, all are based on the Dharma. Traveling and inspecting the country, being free in the Dharma. Those who see him are all convinced and submit. Without punishment, people are grateful for his virtue and follow his teachings. Using the four means of attraction (saṃgrahavastu) to gather all kinds of beings, fully cultivating all giving.
(Volumes 26 to 28) Widely expounding the vows of giving. The verse says: 'Understanding the true nature of all dharmas, yet without discrimination in the nature of Dharma.'
【English Translation】 English translation line 1 English translation line 2
。知法無性無分別。此人善入諸佛智。法性遍在一切處。一切眾生及國土。三世悉在無有餘。亦無形相而可得。
(二十九卷)七隨順一切眾生迴向。積集善根。普施眾生。成滿佛智。
(三十卷)八真如相迴向。智常觀察一切眾生。心恒憶念善根境界。以等真如平等善根迴向眾生無有休息。
(卷三十一)九無著無縛解脫迴向。以此心成就普賢行愿大回向心。
(卷三十二)十等法界無量回向。廣行法施起大慈悲。安立眾生。于菩提心常行饒益。長養善根。平等迴向皆如法界。
(卷三十三)菩薩於一切佛剎中。一方一處一毛端量。皆有無邊不可說菩薩。成就智慧。充滿而住盡虛空界。皆悉如是。皆以同體善根迴向故。
第六會他化自在天宮說一品六卷
十地品二十六(卷三十四產生深廣故立地名該攝事理故名為藏權實俱實真俗咸真)
爾時世尊在他化自在天宮。與大菩薩眾俱。其諸菩薩不退菩提。從他方來集。住一切菩薩智所住境。入如來智所入處。十方各過十億佛剎微塵數世界。外各有十億佛剎塵佛。同名金剛藏。而現其前贊金剛藏菩薩。乃能入是智光三昧。如向諸佛共加於汝(余如前兜率品)。十方諸佛與其身智。各申手摩頂。金剛藏菩薩從三昧起。普告
【現代漢語翻譯】 現代漢語譯本：知曉佛法沒有自性，沒有分別。這樣的人能夠很好地進入諸佛的智慧。佛法的自性遍佈一切處，存在於一切眾生和國土之中。過去、現在、未來三世都包含其中，沒有遺漏，但佛法自性也沒有具體的形狀可以被捕捉到。
（第二十九卷）七、隨順一切眾生迴向：積累善根，普遍佈施給眾生，成就圓滿的佛的智慧。
（第三十卷）八、真如相迴向：以智慧時常觀察一切眾生，心中恒常憶念善根的境界，以等同真如的平等善根迴向給眾生，沒有停歇。
（第三十一卷）九、無著無縛解脫迴向：以這樣的心成就普賢（Samantabhadra）行愿的大回向心。
（第三十二卷）十、等法界無量回向：廣泛地施行佛法佈施，生起廣大的慈悲心，安立眾生，對於菩提心（bodhicitta）常常行饒益之事，增長善根，平等地迴向，都如同法界一樣廣大。
（第三十三卷）菩薩在一切佛剎（Buddha-kshetra）中，無論一方、一處、甚至一毛端那樣微小的量，都有無邊不可說的菩薩，成就智慧，充滿而住，遍及整個虛空界，都是如此。這些菩薩都以同體的善根進行迴向。
第六會 他化自在天宮說一品六卷
十地品第二十六（卷三十四，產生深廣，所以立地之名；該攝事理，所以名為藏；權實俱實，真俗咸真）
這時，世尊（Lord Buddha）在他化自在天宮（Paranirmita-vasavartin heaven），與眾多大菩薩（Bodhisattva）在一起。這些菩薩不退轉于菩提，從其他地方聚集而來，安住於一切菩薩的智慧所安住的境界，進入如來（Tathagata）的智慧所進入之處。十方各自超過十億佛剎微塵數的世界之外，各自有十億佛剎塵數的佛，都同名金剛藏（Vajragarbha），並且顯現在金剛藏菩薩面前，讚歎金剛藏菩薩能夠進入這種智光三昧（Samadhi）。如同先前諸佛共同加持於你（其餘內容如同之前的兜率品）。十方諸佛給予他的身和智慧，各自伸出手來摩他的頭頂。金剛藏菩薩從三昧中起身，普遍告知
【English Translation】 English version: Knowing that the Dharma has no inherent nature and no distinctions, such a person can skillfully enter the wisdom of all Buddhas. The nature of the Dharma pervades all places, existing in all sentient beings and lands. The three periods of time—past, present, and future—are all contained within it, without omission, yet the nature of the Dharma has no concrete form that can be grasped.
(Volume 29) Seven, dedicating merit by according with all sentient beings: Accumulating roots of goodness, universally giving to sentient beings, accomplishing the complete wisdom of the Buddha.
(Volume 30) Eight, dedicating merit with the aspect of Suchness (Tathata): Constantly observing all sentient beings with wisdom, constantly remembering the realm of the roots of goodness in the mind, dedicating equal roots of goodness, equal to Suchness, to sentient beings without ceasing.
(Volume 31) Nine, dedicating merit with non-attachment, non-bondage, and liberation: Accomplishing the great dedication of merit with the vows and practices of Samantabhadra (Universal Virtue) with this mind.
(Volume 32) Ten, dedicating merit equally to the boundless Dharma Realm: Widely practicing the giving of the Dharma, generating great compassion, establishing sentient beings, constantly benefiting them with regard to the bodhicitta (mind of enlightenment), increasing roots of goodness, dedicating merit equally, all like the Dharma Realm.
(Volume 33) In all Buddha-kshetras (Buddha-fields), whether in one direction, one place, or even the measure of a single pore, there are boundless, unspeakable numbers of Bodhisattvas, accomplishing wisdom, dwelling fully, pervading the entire space realm, all being like this. All these Bodhisattvas dedicate merit with the roots of goodness of the same essence.
Sixth Assembly: Spoken in the Paranirmita-vasavartin Heaven, one chapter in six volumes.
Chapter Twenty-Six on the Ten Grounds (Volume 34: Because of the profound and vast generation, the name 'Ground' is established; because it encompasses affairs and principles, it is called 'Store'; provisional and real are both real, mundane and ultimate are both true).
At that time, the Lord Buddha was in the Paranirmita-vasavartin heaven, together with a great assembly of Bodhisattvas. These Bodhisattvas were non-regressing in Bodhi, having gathered from other directions, dwelling in the realm where the wisdom of all Bodhisattvas dwells, entering the place where the wisdom of the Tathagata (Thus Come One) enters. Beyond ten billion Buddha-kshetras of dust-mote worlds in each of the ten directions, there were ten billion Buddha-kshetras of dust-mote Buddhas, all with the same name Vajragarbha (Diamond Womb), appearing before the Bodhisattva Vajragarbha, praising the Bodhisattva Vajragarbha for being able to enter this Samadhi (concentration) of Wisdom Light. Just as the Buddhas together blessed you before (the rest is like the previous Tushita chapter). The Buddhas of the ten directions gave him their body and wisdom, each extending their hand to rub the crown of his head. The Bodhisattva Vajragarbha arose from Samadhi and universally announced
諸菩薩眾。佛子。諸菩薩愿善決定無雜。不可見廣大如法界。究竟若虛空盡未來際。一切佛剎救護眾生。為佛所護入三世佛智地列十地已默然。解脫月三請。諸大菩薩同聲共請。世尊眉間出清凈光。名菩薩力焰明。百千阿僧祇光明以為眷屬。遍照十方息諸惡趣照佛眾會。一切諸佛所加說法。菩薩之身作是事已。于上空中成大光明雲網臺而住。欲令大眾增凈信故而說偈。說已廣贊地上功德。佛子。住此歡喜地。念諸佛故生歡喜心。唸佛法故。念諸菩薩故。念菩薩行故。念清凈諸波羅蜜故。念諸菩薩地殊勝故。念菩薩力不可壞故。念如來教化眾生故。能令眾生得利益故。念一切如來智方便故(如初句)。復作是念。我轉離一切世間境界故。親近一切佛故。遠離凡夫地故。近智慧地故。永斷惡趣故。與眾生作依止故。見一切如來故。生佛境界中故。入一切菩薩平等性中故。遠離一切怖畏毛豎等事故(亦如初句)。何以故。此菩薩離五怖畏故。於一一法皆云廣大如法界等。
(卷三十五)菩薩起十種深心。入第二離垢地。性自遠離一切殺生。有命之者生慈念心等。乃至上上十善證十力四無畏一切佛法。又云。殺生之罪墮于地獄畜生餓鬼。若生人中得二種報。一者短命二者多病。以願力故見多百千億那由他佛作轉輪王。三
【現代漢語翻譯】 現代漢語譯本 諸位菩薩。佛子。諸菩薩的願望應善加確定，沒有混雜，不可見，廣大如法界，究竟如虛空，直至未來際，在一切佛剎救護眾生，為佛所護，進入三世諸佛的智慧之地，位列十地之後默然不語。解脫月三次請求。諸大菩薩同聲共同請求。世尊眉間放出清凈光明，名為菩薩力焰明，以百千阿僧祇的光明作為眷屬，遍照十方，止息各種惡趣，照耀佛的集會，一切諸佛所加持的說法，菩薩之身做了這些事之後，在上空中形成巨大的光明雲網臺而住。爲了讓大眾增長清凈的信心，而說了偈語。說完之後廣泛讚歎地上功德。佛子。安住於此歡喜地，因為憶念諸佛而生歡喜心。憶念佛法，憶念諸菩薩，憶念菩薩行，憶念清凈的諸波羅蜜（到達彼岸的方法），憶念諸菩薩地的殊勝，憶念菩薩的力量不可摧壞，憶念如來教化眾生，能夠使眾生得到利益，憶念一切如來的智慧方便（如初句）。又這樣想，我轉而離開一切世間的境界，所以親近一切佛，遠離凡夫地，接近智慧地，永遠斷絕惡趣，與眾生作為依靠，見到一切如來，生於佛的境界中，進入一切菩薩的平等性中，遠離一切怖畏毛髮豎立等事（也如初句）。為什麼呢？因為這位菩薩離開了五種怖畏。對於每一個法都說廣大如法界等。
（卷三十五）菩薩生起十種深心，進入第二離垢地。本性自然遠離一切殺生，對於有生命的眾生生起慈念心等，乃至上上的十善，證得十力（如來十種力），四無畏（佛的四種無所畏懼），一切佛法。又說，殺生的罪過會墮入地獄、畜生、餓鬼。如果生在人中，會得到兩種果報：一是短命，二是多病。因為願力的緣故，見到眾多百千億那由他佛，成為轉輪王。三
【English Translation】 English version All you Bodhisattvas. Sons of Buddha. The vows of all Bodhisattvas should be well determined, without mixture, invisible, vast as the Dharma realm, ultimately like empty space, until the end of future eons, protecting sentient beings in all Buddha lands, protected by the Buddhas, entering the wisdom ground of the Buddhas of the three times, and remaining silent after being ranked in the ten grounds. Vimoksha-chandra (Liberation Moon) requested three times. All the great Bodhisattvas requested together in unison. From the space between the eyebrows of the World Honored One emanated a pure light, named Bodhisattva Power Flame Light, with hundreds of thousands of asankhyeya (countless) lights as its retinue, illuminating all directions, ceasing all evil destinies, illuminating the Buddha's assembly, and the Dharma spoken with the blessings of all the Buddhas. After the body of the Bodhisattva had done these things, it formed a great cloud-net platform of light in the upper sky and remained there. In order to increase the pure faith of the masses, it spoke a verse. After speaking, it extensively praised the merits on the ground. Sons of Buddha. Abiding in this Ground of Joy (Pramudita-bhumi), joyful thoughts arise because of remembering all the Buddhas. Remembering the Buddha's Dharma, remembering all the Bodhisattvas, remembering the Bodhisattva's practices, remembering the pure Paramitas (perfections), remembering the excellence of the Bodhisattva grounds, remembering the indestructible power of the Bodhisattvas, remembering the Tathagata's (Thus Come One) teaching and transformation of sentient beings, being able to benefit sentient beings, remembering all the Tathagatas' wisdom and skillful means (as in the first sentence). And again, thinking thus, 'I turn away from all worldly realms, therefore I draw near to all the Buddhas, I am far from the ground of ordinary beings, I am near the ground of wisdom, I have forever cut off the evil destinies, I am a refuge for sentient beings, I see all the Tathagatas, I am born in the realm of the Buddhas, I enter into the equality of all Bodhisattvas, I am far from all fears, hair-raising events, etc.' (also as in the first sentence). Why? Because this Bodhisattva has left behind the five fears. Regarding each and every Dharma, it is said to be vast as the Dharma realm, etc.
(Chapter 35) The Bodhisattva generates ten kinds of profound minds and enters the second Stainless Ground (Vimala-bhumi). By nature, he spontaneously refrains from all killing, and generates thoughts of loving-kindness towards beings with life, etc., up to the highest ten good deeds, attaining the ten powers (Tathagata's ten powers), the four fearlessnesses (Buddha's four fearlessnesses), and all Buddha-dharmas. It is also said that the sin of killing will cause one to fall into hell, the animal realm, and the realm of hungry ghosts. If one is born as a human, one will receive two kinds of retribution: first, a short life; second, many illnesses. Because of the power of vows, one sees many hundreds of thousands of billions of nayutas (large number) of Buddhas and becomes a Chakravartin (wheel-turning king). Three
發光地得無量神力。以一身為多身。多身為一身。作三十三天王。
(卷三十六)四焰慧地修諸觀行。作須夜摩天王。五難勝地利益眾生示現世間。伎藝算數文字方藥吉兇休咎咸善觀察一無錯謬。漸令安住無上佛法。多作兜率陀天王。
(卷三十七)六現前地恒以大悲不捨眾生。般若波羅蜜現前。名無障礙智光明。多作善化天王。七遠行地功用行滿智慧自在。雖行實際而不作證。多為自在天王。
(卷三十八)八不動地得無功用法。深入如來所行境界。于無量國土修菩薩行。多作大梵天王。九善慧地起四無礙辯。于無量佛所演說法音周遍法界。多作二千世界主大梵王。
(卷三十九)十法雲地神通智慧說不可盡。此地菩薩以自願力起大悲云震大法雷。通明無畏以為電光。福德智慧而為密雲。現種種身周旋往反。於一念頃遍微塵國。演大法摧魔怨。霔甘露雨滅除一切眾惑塵焰。能現無量自在神力。大眾聞此墮在疑網。時金剛藏入一切佛國土體性三昧。大眾自見在金剛藏身內。大千世界莊嚴之事說不能盡。又見菩提樹高廣嚴好等。現已還令各在本處。住此地菩薩多作摩醯首羅天王。
大方廣佛華嚴經願行觀門骨目上 大正藏第 36 冊 No. 1742 大方廣佛華嚴經願行觀門骨目
【現代漢語翻譯】 現代漢語譯本 發光地獲得無量的神通力量，能夠以一個身體化為多個身體，又以多個身體化為一個身體，常常作為三十三天（Trayastrimsa）的天王。
（卷三十六）四焰慧地修習各種觀行，常常作為須夜摩天（Suyama）的天王。 五難勝地利益眾生，示現在世間，對於技藝、算數、文字、方藥、吉兇、休咎都善於觀察，沒有絲毫差錯，逐漸使眾生安住于無上的佛法，常常作為兜率陀天（Tusita）的天王。
（卷三十七）六現前地恒常以大悲心不捨棄眾生，般若波羅蜜（Prajnaparamita）現前，名為無障礙智光明，常常作為善化天（Sunirmita）的天王。 七遠行地功用行圓滿，智慧自在，雖然證入實際理地而不作證，常常作為自在天（Vasavartin）的天王。
（卷三十八）八不動地獲得無功用行，深入如來所行的境界，于無量國土修菩薩行，常常作為大梵天（Mahabrahma）的天王。 九善慧地生起四無礙辯才，于無量佛所演說佛法，音聲周遍法界，常常作為二千世界主的大梵天王。
（卷三十九）十法雲地神通智慧說不可盡，此地的菩薩以自己的願力，興起大悲云，震大法雷，以通明無畏作為電光，以福德智慧作為密雲，顯現種種身形周旋往返，於一念頃遍及微塵數國土，演說大法摧伏魔怨，降下甘露雨滅除一切眾生的迷惑塵垢，能夠顯現無量自在的神通力量。大眾聽聞這些，墮入疑網之中。這時，金剛藏菩薩（Vajragarbha）進入一切佛國土體性三昧，大眾自己看見身處金剛藏菩薩身內，大千世界的莊嚴之事說也說不盡，又看見菩提樹高廣嚴好等等景象，顯現之後又讓大眾回到各自本來的處所。住在此地的菩薩常常作為摩醯首羅天（Mahesvara）的天王。
《大方廣佛華嚴經願行觀門骨目》 《大正藏》第36冊 No. 1742 《大方廣佛華嚴經願行觀門骨目》
【English Translation】 English version In the Luminous Ground, one obtains immeasurable divine powers. One can transform one body into many, and many bodies into one. One often becomes the king of the Trayastrimsa (Thirty-three Heavens).
(Volume 36) In the Fourth Flame Wisdom Ground, one cultivates various contemplations and often becomes the king of the Suyama (Night Heaven). In the Fifth Difficult-to-Conquer Ground, one benefits sentient beings and manifests in the world. One is skilled in observing all kinds of arts, mathematics, writing, medicine, auspiciousness, and inauspiciousness, without any mistakes, gradually leading sentient beings to abide in the unsurpassed Buddha-dharma. One often becomes the king of the Tusita (Contentment Heaven).
(Volume 37) In the Sixth Manifest Ground, one constantly cherishes sentient beings with great compassion. Prajnaparamita (Perfection of Wisdom) manifests, known as the Light of Unobstructed Wisdom. One often becomes the king of the Sunirmita (Delight Creation Heaven). In the Seventh Far-Reaching Ground, the practice of effort is complete, and wisdom is at ease. Although one practices in the realm of reality, one does not realize it. One often becomes the king of the Vasavartin (Other Controlled Heaven).
(Volume 38) In the Eighth Immovable Ground, one obtains effortless practice and deeply enters the realm practiced by the Tathagata. One cultivates the bodhisattva path in immeasurable lands. One often becomes the king of the Mahabrahma (Great Brahma Heaven). In the Ninth Good Wisdom Ground, one arises with the four unobstructed eloquence. One expounds the Dharma in the presence of immeasurable Buddhas, and the sound pervades the Dharma realm. One often becomes the Great Brahma King, the lord of two thousand worlds.
(Volume 39) In the Tenth Dharma Cloud Ground, the divine powers and wisdom are inexhaustible. Bodhisattvas in this ground, through their own vows, raise great clouds of compassion, thunder the great Dharma, use clear and fearless understanding as lightning, and use merit and wisdom as dense clouds. They manifest various bodies, moving back and forth, pervading countless lands in a single thought. They expound the great Dharma, subdue demonic enemies, and pour down sweet dew to extinguish all delusions and defilements of sentient beings. They can manifest immeasurable, self-mastering divine powers. The assembly, hearing this, falls into a web of doubt. At this time, Vajragarbha (Diamond Womb) Bodhisattva enters the Samadhi of the Essence of All Buddha Lands, and the assembly sees itself within the body of Vajragarbha Bodhisattva. The adornments of the great thousand world system are beyond description. They also see the Bodhi tree, tall, vast, adorned, and beautiful. After manifesting these, he returns everyone to their original places. Bodhisattvas abiding in this ground often become the king of the Mahesvara (Great Lord Heaven).
The Bone and Marrow of the Vow and Practice Contemplation Gate of the Great Expansive Buddha Flower Garland Sutra Taisho Tripitaka Volume 36, No. 1742, The Bone and Marrow of the Vow and Practice Contemplation Gate of the Great Expansive Buddha Flower Garland Sutra
大方廣佛華嚴經願行觀門骨目下
第七重會普光明殿說十一品十三卷
十定品二十七(卷四十此十種定以稱理故一一皆從理具而起故凡所入恒具恒空恒在法性即體而用體用不二六即言之皆可修入)
爾時世尊存摩竭提國阿蘭若法菩提場中始成正覺。于普光明殿入剎那際諸佛三昧。恒住一相。所謂無相。與十佛剎塵數菩薩俱。靡不皆入灌頂之位。具菩薩行等於法界。更列一百菩薩名等。十佛剎塵數菩薩皆與毗盧遮那如來同修菩薩行。次普眼菩薩問佛。普賢菩薩及住普賢所有行愿。諸菩薩眾成幾三昧解脫。而於菩薩諸大三昧或入或出。佛略贊普眼已告言。普賢菩薩今現在此已能成就不可思議自在神力等。諸菩薩聞普賢名。得無量三昧。其心寂靜等。普眼白佛。普賢菩薩今在何處。佛言。今在道場親近我住初無動移。普眼及諸菩薩觀察不見其身及座。佛言。普賢菩薩住處甚深不可說故。普賢菩薩獲無邊智慧門。入師子奮迅定。得無上自在用。入無礙際。生佛十力。以法界藏為身。於一念頃悉能證入三世佛智故汝不見。普眼聞說得十千阿僧祇三昧。以三昧力復更欲見亦不能睹。佛言。若有得見普賢菩薩承事。聞名思惟憶念生信。勤觀始趣向正求覓。興誓願相續不絕。皆獲利益無空過者。佛言。汝
【現代漢語翻譯】 現代漢語譯本： 《大方廣佛華嚴經願行觀門骨目下》
第七重集會在普光明殿，宣說了十一品，共十三卷。
十定品第二十七（卷四十）：這十種禪定因為與真理相符，所以每一個都從真理的具足而生起，因此凡是進入禪定，就恒常具備恒常空寂、恒常存在於法性的狀態，即本體與作用不二。從六即的觀點來說，都可以修習進入。
這時，世尊在摩揭陀國的阿蘭若法菩提場中，剛剛成就正覺。在普光明殿中，進入剎那際諸佛三昧，恒常安住於一相，即無相。與十佛剎塵數（形容極多）的菩薩在一起，沒有哪個沒有進入灌頂之位，具備等同於法界的菩薩行。又列舉了一百位菩薩的名字等等。十佛剎塵數的菩薩都與毗盧遮那如來（Vairocana，報身佛）一同修習菩薩行。接著，普眼菩薩問佛，普賢菩薩（Samantabhadra，象徵菩薩行愿）以及安住于普賢所有行愿的諸位菩薩，成就了多少種三昧解脫，並且對於菩薩的各種大三昧，是如何進入和出離的。佛陀簡略地讚歎了普眼菩薩后告訴他，普賢菩薩現在就在這裡，已經能夠成就不可思議的自在神力等等。諸位菩薩聽到普賢菩薩的名字，獲得無量的三昧，他們的心寂靜等等。普眼菩薩對佛說，普賢菩薩現在在哪裡？佛說，現在就在道場親近我而住，從始至終沒有移動。普眼菩薩和諸位菩薩觀察，卻看不見他的身體和座位。佛說，普賢菩薩的住處非常深奧，不可言說。普賢菩薩獲得無邊的智慧門，進入師子奮迅定（一種禪定名稱），得到無上的自在作用，進入無礙際，生出佛的十力（如來十種力用）。以法界藏為身，在一念之間都能夠證入三世諸佛的智慧，所以你們看不見。普眼菩薩聽了佛的說法，得到十千阿僧祇（數量單位，極大的數字）三昧，憑藉三昧的力量，再次想要看見普賢菩薩，也不能夠看到。佛說，如果有人能夠見到普賢菩薩，承事供養，聽聞他的名字，思惟憶念，生起信心，勤奮地觀察，開始趣向，正確地尋求，發起誓願，相續不斷絕，都能夠獲得利益，沒有空過的。佛說，你
【English Translation】 English version: The Lower Section of the Bone and Marrow of the Gate of Vows and Practices in the Great Expansive Buddha Flower Adornment Sutra
The seventh assembly in the Universal Light Palace, expounding eleven chapters in thirteen scrolls.
Chapter 27: The Ten Samadhis (Scroll 40): These ten samadhis, because they accord with truth, each arises from the completeness of truth. Therefore, whoever enters samadhi constantly possesses constant emptiness and constant existence in the nature of Dharma, that is, the non-duality of essence and function. From the perspective of the Six Identities, all can be cultivated and entered.
At that time, the World Honored One, in the Bodhi field of the Aranya Dharma in the country of Magadha, had just attained complete enlightenment. In the Universal Light Palace, he entered the Samadhi of All Buddhas at the Edge of an Instant, constantly abiding in one aspect, which is no-aspect. He was with bodhisattvas as numerous as the dust motes of ten Buddha-lands, none of whom had not entered the position of empowerment, possessing bodhisattva practices equal to the Dharma realm. Furthermore, a hundred bodhisattva names, etc., were listed. The bodhisattvas as numerous as the dust motes of ten Buddha-lands all cultivated bodhisattva practices together with Vairocana Tathagata. Then, Bodhisattva Universal Eye asked the Buddha, how many samadhi liberations have Samantabhadra Bodhisattva and the bodhisattvas abiding in all the vows and practices of Samantabhadra accomplished, and how do they enter and exit the various great samadhis of bodhisattvas? The Buddha briefly praised Bodhisattva Universal Eye and then told him that Samantabhadra Bodhisattva is here now and has already been able to accomplish inconceivable self-mastery and spiritual powers, etc. The bodhisattvas, upon hearing the name of Samantabhadra, obtained immeasurable samadhis, and their minds were tranquil, etc. Bodhisattva Universal Eye said to the Buddha, 'Where is Samantabhadra Bodhisattva now?' The Buddha said, 'He is now in the Bodhimanda, dwelling close to me, without moving from the beginning.' Bodhisattva Universal Eye and the bodhisattvas observed but could not see his body or seat. The Buddha said, 'The dwelling place of Samantabhadra Bodhisattva is very profound and cannot be spoken of.' Samantabhadra Bodhisattva has obtained the gate of boundless wisdom, entered the Lion's Roar Samadhi, obtained supreme self-mastery, entered the Unobstructed Boundary, and generated the Ten Powers of the Buddha. Taking the treasury of the Dharma realm as his body, in a single thought he is able to realize the wisdom of the Buddhas of the three times, therefore you cannot see him. Bodhisattva Universal Eye, upon hearing the Buddha's explanation, obtained ten thousand asankhyas of samadhis. With the power of samadhi, he again wished to see Samantabhadra Bodhisattva but was unable to see him. The Buddha said, 'If there are those who can see Samantabhadra Bodhisattva, serve and make offerings, hear his name, contemplate and remember him, generate faith, diligently observe, begin to approach, correctly seek, and make vows that continue without ceasing, all will obtain benefits and none will pass by in vain.' The Buddha said, 'You'
等宜更禮敬。慇勤專至觀察十方。想普賢身現在其前周遍法界。深心信解厭離一切。誓與普賢同一行愿入真實法。普現世間知眾生根。若能如是當見普賢。普眼如教。普賢為現。令諸菩薩皆悉得見。在此眾中坐蓮華座。亦見從十方來。亦見在彼說法。菩薩見己如見十方諸佛。以佛威神以菩薩信解普賢本願力故。自然無量供養。放光照不可說世界。令不可說菩薩入普賢行。不可說菩薩成普賢行。不可說菩薩悉得圓滿普賢行愿成就菩提(從前至此始結得道)。次普眼贊普賢菩薩。如來印述。佛告普賢。汝為普眼等說十三昧。列十大三昧已言。若成就者則名為佛如來十力導師一切智等(廣說不思議功能)。爾時普賢承如來旨觀普眼等。分別廣說有十種無盡法。住此三昧超過世間。譬如比丘住不凈觀。菩薩亦爾。觀察法身見諸世間普入其身。于中明見一切世間及世間法皆無所著。是名第一普光明三昧。妙光明三昧者能入大千。微塵大千一一世界現大千塵身。一一身放大千塵數光。一一光現大千塵數色。一一色照大千塵數界。一一界調伏大千塵數眾生。界種不同染凈等別而無雜亂。譬如日影照諸寶山。其影各各展轉互入。菩薩住此三昧不壞世界。不住內外無所分別。而能于諸界長短等相入諸界中事宛然可見。
十定品(卷
【現代漢語翻譯】 現代漢語譯本 應當更加恭敬地禮拜。以慇勤專注的心觀察十方，觀想普賢菩薩（Samantabhadra，象徵菩薩行愿的菩薩）的身影顯現在自己面前，周遍整個法界（Dharmadhatu，宇宙萬法的總稱）。以深刻的信心和理解，厭離一切世俗，發誓與普賢菩薩具有相同的行愿，進入真實的佛法。普遍顯現在世間，瞭解眾生的根器。如果能夠這樣做，就能見到普賢菩薩。以普眼菩薩（Samantanetra，具有普遍之眼的菩薩）所教導的方法，普賢菩薩就會顯現，讓各位菩薩都能見到。在此眾中，坐在蓮花座上，也能見到從十方而來的景象，也能見到普賢菩薩在那裡說法。菩薩們見到普賢菩薩，就像見到十方諸佛一樣。憑藉佛的威神力，憑藉菩薩的信心和理解，以及普賢菩薩的本願力，自然而然地產生無量的供養，放出光明照耀不可說的世界，讓不可說的菩薩進入普賢菩薩的行愿，不可說的菩薩成就普賢菩薩的行愿，不可說的菩薩全部圓滿普賢菩薩的行愿，成就菩提（Bodhi，覺悟）。（從前文到這裡，開始總結得道的過程）。 接下來，普眼菩薩讚歎普賢菩薩，如來佛印證並敘述。佛告訴普賢菩薩：『你為普眼菩薩等人說了十三種三昧（Samadhi，禪定）。』列舉了十大三昧之後說：『如果能成就這些三昧，就被稱為佛，如來，十力導師，一切智者等等。』（廣泛地說明了不可思議的功能）。 這時，普賢菩薩領受如來的旨意，觀察普眼菩薩等人，分別廣泛地講述了十種無盡法。安住于這種三昧，就能超越世間。譬如比丘修習不凈觀，菩薩也是如此，觀察法身（Dharmakaya，佛的法性之身），見到諸世間普遍進入自身。在其中清楚地見到一切世間以及世間法，都沒有任何執著。這稱為第一普光明三昧。 妙光明三昧能夠進入大千世界。在微塵般的大千世界中，每一個世界都顯現大千塵數的身。每一個身都放出大千塵數的光。每一道光都顯現大千塵數的顏色。每一種顏色都照耀大千塵數的界。每一個界都調伏大千塵數的眾生。界的種類不同，染污和清凈等有所區別，但卻沒有雜亂。譬如太陽的影子照耀在各種寶山上，其影子各自展轉互相進入。菩薩安住于這種三昧，不會破壞世界，不住于內外，沒有分別，而能夠在各種界的長短等相中，進入各種界中，事情宛然可見。 十定品（卷
【English Translation】 English version One should be even more respectful and reverently prostrate. With diligence and utmost sincerity, observe the ten directions, visualizing Samantabhadra's (普賢, the Bodhisattva symbolizing vows and practices) body appearing before you, pervading the entire Dharmadhatu (法界, the realm of all phenomena). With deep faith and understanding, renounce all worldly attachments, vowing to share the same vows and practices as Samantabhadra, entering the true Dharma. Universally manifest in the world, understanding the roots of sentient beings. If one can do this, one will see Samantabhadra. According to the teachings of Samantanetra (普眼, the Bodhisattva with universal eyes), Samantabhadra will appear, allowing all Bodhisattvas to see him. In this assembly, sitting on a lotus seat, one will also see scenes coming from the ten directions, and see Samantabhadra expounding the Dharma there. When Bodhisattvas see Samantabhadra, it is like seeing the Buddhas of the ten directions. Through the majestic power of the Buddha, through the faith and understanding of the Bodhisattvas, and through the power of Samantabhadra's original vows, limitless offerings naturally arise, emitting light that illuminates unspeakable worlds, allowing unspeakable Bodhisattvas to enter Samantabhadra's practices, unspeakable Bodhisattvas to accomplish Samantabhadra's practices, and unspeakable Bodhisattvas to completely perfect Samantabhadra's vows and practices, achieving Bodhi (菩提, enlightenment). (From the beginning to here, it begins to conclude the process of attaining the Way). Next, Samantanetra praises Samantabhadra Bodhisattva, and the Tathagata (如來, Thus Come One) confirms and narrates. The Buddha tells Samantabhadra: 'You have spoken of thirteen Samadhis (三昧, meditative states) for Samantanetra and others.' After listing the ten great Samadhis, he says: 'If one can accomplish these Samadhis, one will be called a Buddha, a Tathagata, a teacher with the ten powers, an all-knowing one, and so on.' (Extensively explaining inconceivable functions). At this time, Samantabhadra, receiving the Buddha's instructions, observes Samantanetra and others, and extensively explains ten kinds of inexhaustible Dharmas. Abiding in this Samadhi, one can transcend the world. Just as a Bhikshu (比丘, monk) practices the contemplation of impurity, so too does a Bodhisattva, observing the Dharmakaya (法身, Dharma Body), seeing all worlds universally entering their own body. Within it, one clearly sees all worlds and worldly Dharmas, without any attachment. This is called the First Universal Light Samadhi. The Wondrous Light Samadhi enables one to enter the great thousand world system. In each of the dust-mote-like great thousand worlds, a body as numerous as the dust motes in a great thousand world system appears. Each body emits light as numerous as the dust motes in a great thousand world system. Each light manifests colors as numerous as the dust motes in a great thousand world system. Each color illuminates realms as numerous as the dust motes in a great thousand world system. Each realm subdues sentient beings as numerous as the dust motes in a great thousand world system. The types of realms are different, with distinctions in purity and impurity, but without confusion. Just as the sun's shadow shines on various jeweled mountains, their shadows each mutually enter and interpenetrate. A Bodhisattva abiding in this Samadhi does not destroy the world, does not abide within or without, and has no discriminations, yet is able to enter the various realms with their lengths and other characteristics, and the affairs within the various realms are clearly visible. Chapter on Ten Samadhis (Volume
四十一)
三遍往諸國土神通三昧者。於十方塵界入此三昧。長短不同剎那乃至不可說劫。若法若非時法不生分別。四清凈深心行三昧者。知佛身數等眾生。于諸佛所而作供養。恭敬尊重頂禮。舉身布地問法稱揚。於一念頃悉能了知亦不分別。住世涅槃等從定而起憶持不忘。五知過去莊嚴藏三昧者。能知諸劫諸剎諸佛說法。佛說中心樂諸根。調伏佛壽次第不失故。於三昧能入百劫乃至不可說劫。六智光明藏三昧。能知未來一切諸法。於一念頃能知一切劫。七了知一切世界佛莊嚴三昧。悉能次第遍入十方世界。見佛出興神力眾會。眾會大小等四天下。乃至充滿不可說佛剎微塵數佛剎。亦見自身在彼說法。及以一切所作佛事。及見佛身不同。色量各別得十種速疾十種法印等。
十定品(卷四十二)
八一切眾生差別身三昧。能於一切無著。能于諸身更互起入諸趣身。起入一四天下乃至不可說不可說佛剎塵眾生身。起入一身多身。更互起入現種種光等。九法界自在三昧。一一毛孔入此三昧能知一切。
(卷四十三)十無礙輪三昧。一切無礙普眼白普賢。得如是法同於如來。何不名佛何不名十力一切智等。何故修普賢行愿猶未休息。何故不能究竟法界舍菩薩道。普賢告曰。此菩薩則名為佛。于如來所
【現代漢語翻譯】 現代漢語譯本 四十一) 三遍往諸國土神通三昧者：能在十方微塵世界進入此三昧（Samadhi，禪定）。時間長短不一，從剎那到不可說劫。對於合乎佛法和不合時宜的佛法，不起分別之心。 四清凈深心行三昧者：能知曉如佛身數量一樣多的眾生，在諸佛處供養、恭敬、尊重、頂禮，全身伏地請教佛法並稱揚讚頌。在一念之間完全了知，也不起分別。對於佛住世和涅槃等，從禪定中起身憶持不忘。 五知過去莊嚴藏三昧者：能知曉過去諸劫、諸佛剎土、諸佛說法，佛說法的中心思想、喜好、諸根調伏以及佛壽長短次第都不會遺漏。因此，能入定百劫乃至不可說劫。 六智光明藏三昧：能知曉未來一切諸法，在一念之間能知曉一切劫。 七了知一切世界佛莊嚴三昧：能次第周遍進入十方世界，見到佛出世的神力以及各種法會，法會規模大小等同於四天下，乃至充滿不可說佛剎微塵數佛剎。也能見到自身在那裡說法，以及一切所作的佛事，並見到佛身不同，色量各異，獲得十種速疾和十種法印等。 十定品(卷四十二) 八一切眾生差別身三昧：能於一切無所執著，能在各種身形之間相互起入，在諸趣身中起入。起入一四天下乃至不可說不可說佛剎塵土數量的眾生身。起入一身多身，相互起入，顯現種種光明等。 九法界自在三昧：一一毛孔都能進入此三昧，能知曉一切。 (卷四十三) 十無礙輪三昧：一切無礙普眼（Samanta-bhadra's all-seeing eye）白普賢（Samantabhadra，普賢菩薩）。得到這樣的佛法，與如來相同。為何不稱為佛？為何不稱為十力（Ten Powers of a Buddha）一切智（Omniscience）等？為何修普賢行愿仍然沒有停止？為何不能究竟法界，捨棄菩薩道？ 普賢菩薩回答說：『此菩薩則名為佛。于如來所』
【English Translation】 English version Forty-first) The Samadhi (Samadhi, concentration) of Universally Traversing All Lands with Spiritual Powers: Entering this Samadhi in the dust-like realms of the ten directions. The duration varies, from a moment to inexpressible kalpas (aeons). No distinction arises between Dharma (teachings) and untimely Dharma. The Samadhi of Fourfold Pure Profound Mind Practice: Knowing the number of beings equal to the number of Buddha bodies, making offerings, revering, respecting, and prostrating before all the Buddhas. Throwing oneself on the ground to request the Dharma and praising them. Being able to fully understand in a single thought, without making distinctions. Rising from Samadhi regarding the Buddhas' presence in the world and Nirvana (liberation), remembering and holding onto it without forgetting. The Samadhi of Knowing the Past Adornment Treasury: Being able to know the kalpas (aeons), Buddha lands, and the Buddhas' teachings of the past. Not missing the central thought of the Buddhas' teachings, their preferences, the taming of the senses, and the order of the Buddhas' lifespans. Therefore, being able to enter Samadhi for hundreds of kalpas (aeons), even inexpressible kalpas (aeons). The Samadhi of Wisdom Light Treasury: Being able to know all the Dharmas (teachings) of the future. Being able to know all kalpas (aeons) in a single thought. The Samadhi of Understanding the Adornments of All Worlds of Buddhas: Being able to enter the worlds of the ten directions in order, seeing the Buddhas' emergence with spiritual powers and various assemblies. The size of the assemblies being equal to the four continents, even filling Buddha lands as numerous as inexpressible Buddha land dust particles. Also seeing oneself teaching the Dharma there, as well as all the Buddha activities performed, and seeing the Buddha bodies being different, with varying colors and measures, obtaining ten kinds of swiftness and ten kinds of Dharma seals, etc. Chapter on the Ten Samadhis (Volume 42) The Samadhi of the Different Bodies of All Sentient Beings: Being able to be unattached to everything, being able to mutually arise and enter various bodies, arising and entering the bodies of beings in the various realms of existence. Arising and entering the bodies of beings in one four-continent world, even inexpressible, inexpressible Buddha land dust particle number of sentient beings. Arising and entering one body and many bodies, mutually arising and entering, manifesting various lights, etc. The Samadhi of Freedom in the Dharma Realm: Being able to enter this Samadhi through each and every pore, being able to know everything. (Volume 43) The Samadhi of Unobstructed Wheel: All-unobstructed, all-seeing eye of Samantabhadra (Samantabhadra, Universal Worthy Bodhisattva). Obtaining such Dharma (teachings), being the same as the Tathagata (Buddha). Why not be called a Buddha? Why not be called the Ten Powers of a Buddha (Ten Powers of a Buddha), Omniscience (Omniscience), etc.? Why has the practice of Samantabhadra's vows not yet ceased? Why can't one ultimately realize the Dharma realm and abandon the Bodhisattva path? Samantabhadra (Samantabhadra, Universal Worthy Bodhisattva) replied: 'This Bodhisattva is called a Buddha. In the place of the Tathagata (Buddha)'
修菩薩行無有休息名為菩薩。如來諸力皆悉已入則名十力。乃至觀察展轉增勝名為菩薩。雖證普眼境界增長名為菩薩。於一切佛剎而成正覺。或於一念而成正覺。或須臾一時一日半月一月。乃至不可說劫而成正覺。
十通品二十八(卷四十四定從體立通從用生體用不二準前可知是故理有方能事用事由於理故六即中名理通具)
普賢言。一他心通。知不可說佛剎塵界六道心三乘心八部心難處心等九界。二天眼通者以無礙清凈天眼智通。見不可說不可說佛剎塵界中眾生死此生彼善惡趣罪福相乃至八部皆見無謬。三宿命通者。知過去不可說不可說佛剎塵劫眾生生處姓族苦樂因緣品類國土趣生形相行業結使心念等差別。悉知諸佛名號出興眾會父母侍者弟子城邑出家成道說法涅槃調伏眾生法住塔廟己身發心亦復如是。四知盡未來際劫智通。知不可說不可說佛剎塵數界中眾生及界因果行業善惡。悉知乃至佛名字等(如前)。五無礙清凈天耳。圓滿廣大聰徹。不可說不可說世界中所有音聲所聞(如前)。六住無體性無動作往一切佛剎智通。凡有所聞一切世界佛名相貌種種國土等皆悉不動而往。七分別一切眾生言音智通。不可說不可說佛剎塵數界中眾生種種言辭聖非聖等皆能了知。八無數色身智通。入於法界能現其身作種
【現代漢語翻譯】 現代漢語譯本： 修行菩薩行而沒有休息，這被稱為菩薩。如來的各種力量全部都已經證入，這被稱為十力。乃至觀察、輾轉、增進、殊勝，這被稱為菩薩。即使已經證得普眼（Samantabhadra's eye，普賢菩薩的眼睛，能遍觀一切）的境界，仍然不斷增長，這被稱為菩薩。在一切佛剎（Buddha-kshetra，佛的國土）中成就正覺（Samyak-sambuddha，完全覺悟）。或者在一念之間成就正覺，或者在須臾、一時、一日、半月、一月，乃至不可說劫（Asankhyeya-kalpa，無法計算的劫）的時間內成就正覺。
十通品第二十八（卷四十四）：定從體而立，通從用而生，體用不二，可以參照前面的內容理解。因此，理體具備了才能產生事用，事用源於理體，所以在六即（Six Identities，天臺宗的六個階段）中稱為理通具。
普賢（Samantabhadra）說：一、他心通（Paracitta-jnana，知他人心的能力）。知曉不可說佛剎塵界中六道（Six Realms，地獄、餓鬼、畜生、阿修羅、人、天）眾生的心、三乘（Three Vehicles，聲聞乘、緣覺乘、菩薩乘）眾生的心、八部（Eight kinds of non-human beings，天龍八部）眾生的心、難處眾生的心等等九界（Nine Realms，六道加上聲聞、緣覺、菩薩）眾生的心。二、天眼通（Divyacaksu-jnana，天眼的能力）：以無礙清凈的天眼智通，看見不可說不可說佛剎塵界中眾生死此生彼、善惡趣（Good and Evil Realms，好的和壞的去處）、罪福相，乃至八部眾生，都能看見而沒有謬誤。三、宿命通（Purva-nivasanusmrti-jnana，知宿命的能力）：知曉過去不可說不可說佛剎塵劫中眾生的生處、姓族、苦樂因緣、品類、國土、趣生、形相、行業、結使（Kleshas，煩惱）、心念等差別。完全知曉諸佛的名號、出興、眾會、父母、侍者、弟子、城邑、出家、成道、說法、涅槃、調伏眾生、法住、塔廟，自己發心也是如此。四、知盡未來際劫智通（Anagata-jnana，知未來的能力）：知曉不可說不可說佛剎塵數界中眾生及界的因果、行業、善惡。完全知曉乃至佛的名字等等（如前所述）。五、無礙清凈天耳（Divyasrotra-jnana，天耳的能力）：圓滿廣大，聰徹。不可說不可說世界中所有音聲都能聽到（如前所述）。六、住無體性無動作往一切佛剎智通：凡是聽聞到一切世界佛的名號、相貌、種種國土等，都能不移動而前往。七、分別一切眾生言音智通：不可說不可說佛剎塵數界中眾生種種言辭，聖與非聖等，都能瞭解知曉。八、無數色身智通：進入法界（Dharmadhatu，宇宙的真實本質）能顯現其身，作種種...
【English Translation】 English version: Practicing the Bodhisattva path without rest is called a Bodhisattva. When all the Tathagata's (Tathagata, Thus Come One, Buddha) powers have been fully entered, it is called the Ten Powers. Even observing, transforming, increasing, and excelling is called a Bodhisattva. Even though one has attained the realm of Samantabhadra's eye (Samantabhadra's eye, the eye of Bodhisattva Samantabhadra that can see everything), continuously growing is called a Bodhisattva. Attaining perfect enlightenment (Samyak-sambuddha, complete enlightenment) in all Buddha-kshetras (Buddha-kshetra, Buddha's land), or attaining perfect enlightenment in a single thought, or in a moment, an hour, a day, half a month, a month, or even in Asankhyeya-kalpas (Asankhyeya-kalpa, incalculable eons).
Chapter Twenty-Eight on the Ten Supernatural Powers (Volume 44): Concentration is established from the substance, and supernatural powers arise from the function. Substance and function are not two; this can be understood by referring to the previous content. Therefore, the principle must be present for the function to arise, and the function originates from the principle. Thus, in the Six Identities (Six Identities, six stages in Tiantai Buddhism), it is called the complete possession of principle.
Samantabhadra (Samantabhadra) said: First, the power of knowing others' minds (Paracitta-jnana, the ability to know the minds of others). Knowing the minds of beings in the Six Realms (Six Realms, hell, hungry ghosts, animals, asuras, humans, devas), the minds of beings in the Three Vehicles (Three Vehicles, Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), the minds of beings in the Eight kinds of non-human beings (Eight kinds of non-human beings, Devas, Nagas and the other six), the minds of beings in difficult situations, and so on, in the countless Buddha-kshetra dust-like realms. Second, the power of the divine eye (Divyacaksu-jnana, the ability of the divine eye): With unobstructed and pure divine eye wisdom, seeing beings in the countless Buddha-kshetra dust-like realms dying here and being born there, good and evil realms (Good and Evil Realms, good and bad destinations), the characteristics of sin and merit, and even the Eight kinds of non-human beings, all can be seen without error. Third, the power of knowing past lives (Purva-nivasanusmrti-jnana, the ability to know past lives): Knowing the birthplaces, surnames, suffering and happiness causes, categories, lands, destinations, forms, actions, Kleshas (Kleshas, afflictions), thoughts, and other differences of beings in the countless Buddha-kshetra dust-like kalpas of the past. Fully knowing the names of all Buddhas, their appearances, assemblies, parents, attendants, disciples, cities, renunciation, enlightenment, teachings, Nirvana, taming beings, the duration of the Dharma, stupas, and one's own aspiration is also like this. Fourth, the wisdom of knowing the kalpas of the future (Anagata-jnana, the ability to know the future): Knowing the causes and effects, actions, good and evil of beings and realms in the countless Buddha-kshetra dust-like realms. Fully knowing even the names of the Buddhas, etc. (as mentioned before). Fifth, unobstructed and pure divine ear (Divyasrotra-jnana, the ability of the divine ear): Complete, vast, and all-hearing. All sounds in the countless worlds can be heard (as mentioned before). Sixth, the wisdom of abiding in non-substantiality and non-action, going to all Buddha-kshetras: Whenever hearing the names, appearances, and various lands of all Buddhas in all worlds, one can go there without moving. Seventh, the wisdom of distinguishing the languages of all beings: Knowing and understanding the various languages of beings in the countless Buddha-kshetra dust-like realms, whether sacred or non-sacred. Eighth, the wisdom of countless forms: Entering the Dharmadhatu (Dharmadhatu, the true nature of the universe), one can manifest one's body and perform various...
種色。所謂無邊色無量色清凈色莊嚴色普遍色具相色文列百例。九一切法智通。知一切法無有名字無有種姓。無來無去非異非不異等不可言說。而以方便分別安立。十一切法滅盡三昧智通。于唸唸中入一切法滅盡三昧。亦不退菩薩道不捨菩薩事。佛子。如此十通餘一切菩薩不能思議。
十忍品二十九(卷同並是無生之異名從法從喻從理從用故立十名名下釋義悉從所依忍名從因地非果故得真因定故立斯號)
普賢言。菩薩有十種忍。得此忍者到於一切菩薩無礙忍地。一切佛法無礙無盡。所謂音聲忍順忍無生法忍如幻忍如焰忍如夢忍如響忍如影忍如化忍如空忍。音聲忍者。聞諸佛法不驚不怖。深信悟解憶念修習。順忍者。謂于諸法思惟觀察。平等無違正住修習。無生法忍者。不見少法生滅。若無生滅則無差別無處。寂靜離欲無作無愿無住無去無來。如幻忍者。知一切法從因緣生已。了達諸法一多相即。了達諸法法界平等。譬如幻士幻作種種非有而有。知因緣性無有動轉。如焰下五義勢大同。住是十忍諸法具足。
阿僧祇品三十(卷四十五初地已上入佛所知意正為明數非數故名佛所知非數而數下位不測以由正證非數非非數故遍一切法)
爾時心王菩薩白佛言。故佛所說阿僧祇無量乃至不可說不可說
【現代漢語翻譯】 現代漢語譯本 『種色』（各種顏色）。 所謂『無邊色』（沒有邊際的顏色），『無量色』（無法計量的顏色），『清凈色』（清凈的顏色），『莊嚴色』（莊嚴的顏色），『普遍色』（普遍存在的顏色），『具相色』（具有形象的顏色），『文列百例』（列舉了上百種顏色）。 『九一切法智通』（對一切法都通達的智慧）。 知道一切法沒有名字，沒有種姓，沒有來處，沒有去處，既不是相同也不是不同，等等，無法用語言描述。 但爲了方便，用各種方法來分辨和安立。 『十一切法滅盡三昧智通』（在一切法滅盡的三昧中獲得的智慧）。 在每一個念頭中，都能進入一切法滅盡的三昧。 也不退失菩薩道，不放棄菩薩的事業。 佛子，像這樣的十種神通，其餘的菩薩都無法想像。
十忍品 二十九 (這一品和前面的內容都是『無生』（沒有生滅）的不同名稱，從法、從比喻、從道理、從作用的角度，設立了十個名稱，每個名稱下的解釋都依據所依的『忍』來命名，從因地而不是果地的角度來命名，因為得到真正的因才能堅定，所以設立了這個稱號)
普賢（菩薩名）說：菩薩有十種『忍』（安忍）。 得到這十種『忍』，就能到達一切菩薩的無礙忍地。 一切佛法都沒有阻礙，沒有窮盡。 也就是『音聲忍』（對聲音的安忍），『順忍』（隨順真理的安忍），『無生法忍』（對無生之法的安忍），『如幻忍』（視一切法如幻的安忍），『如焰忍』（視一切法如陽焰的安忍），『如夢忍』（視一切法如夢的安忍），『如響忍』（視一切法如迴響的安忍），『如影忍』（視一切法如影像的安忍），『如化忍』（視一切法如變化的安忍），『如空忍』（視一切法如虛空的安忍）。 『音聲忍』，是說聽到各種佛法，不驚慌，不害怕，深深地相信，領悟理解，憶念修行。 『順忍』，是說對於各種法，進行思考觀察，平等沒有違背，正確地安住並修行。 『無生法忍』，是說看不到任何法的生滅。 如果沒有生滅，就沒有差別，沒有處所，寂靜，遠離慾望，沒有造作，沒有願望，沒有執著，沒有去處，沒有來處。 『如幻忍』，是說知道一切法都是從因緣產生的，從而了達諸法一多相即，了達諸法在法界中是平等的。 譬如幻術師變幻出各種各樣的東西，看起來有，實際上沒有。 知道因緣的性質是沒有動搖變化的。 『如焰』（如陽焰）以下的五種『忍』，意義和作用大致相同。 安住于這十種『忍』，各種法就都具備了。
阿僧祇品 三十 (第四十五卷，初地以上的菩薩進入佛所知的境界，主要是爲了闡明數和非數，所以稱為佛所知，不是數而是數，下位的菩薩無法測度，因為通過真正的證悟，既不是非數也不是非非數，所以遍及一切法)
這時，心王菩薩（菩薩名）對佛說：所以佛所說的『阿僧祇』（無數），『無量』（沒有限度），乃至『不可說』（無法說），『不可說不可說』（無法說又無法說）。
【English Translation】 English version 『Species of Colors』. These are 『Boundless Color』 (color without boundaries), 『Immeasurable Color』 (color that cannot be measured), 『Pure Color』 (pure color), 『Adorned Color』 (adorned color), 『Universal Color』 (universally present color), 『Color with Characteristics』 (color with characteristics), 『Hundreds of Examples Listed』 (hundreds of examples of colors are listed). 『Nine All-Dharma Wisdom Penetration』. Knowing that all dharmas have no names, no lineages, no coming, no going, neither different nor not different, etc., which are indescribable. But for convenience, they are distinguished and established through various methods. 『Ten All-Dharma Extinction Samadhi Wisdom Penetration』. In every thought, one can enter the samadhi of extinction of all dharmas. One also does not regress from the Bodhisattva path and does not abandon the Bodhisattva's work. Son of Buddha, such ten kinds of spiritual powers are inconceivable to all other Bodhisattvas.
Chapter Twenty-Nine on the Tenfold Forbearance (This chapter and the preceding content are all different names for 『Non-Origination』 (no birth and death), establishing ten names from the perspectives of dharma, metaphor, reason, and function. The explanations under each name are based on the corresponding 『forbearance』. The names are given from the perspective of the causal ground rather than the resultant ground, because true cause leads to firmness, hence the establishment of this title.)
Samantabhadra (name of a Bodhisattva) said: Bodhisattvas have ten kinds of 『forbearance』 (patience). By attaining these ten kinds of 『forbearance』, one reaches the ground of unobstructed forbearance of all Bodhisattvas. All Buddha-dharmas are unobstructed and inexhaustible. These are 『Sound Forbearance』 (patience with sounds), 『Compliance Forbearance』 (patience in accordance with truth), 『Non-Origination Dharma Forbearance』 (patience with the dharma of non-origination), 『Illusion-like Forbearance』 (patience in viewing all dharmas as illusions), 『Flame-like Forbearance』 (patience in viewing all dharmas as mirages), 『Dream-like Forbearance』 (patience in viewing all dharmas as dreams), 『Echo-like Forbearance』 (patience in viewing all dharmas as echoes), 『Shadow-like Forbearance』 (patience in viewing all dharmas as shadows), 『Transformation-like Forbearance』 (patience in viewing all dharmas as transformations), 『Emptiness-like Forbearance』 (patience in viewing all dharmas as emptiness). 『Sound Forbearance』 means hearing all kinds of Buddha-dharmas without being startled or afraid, deeply believing, understanding, remembering, and practicing. 『Compliance Forbearance』 means contemplating and observing all dharmas, being equal and without contradiction, correctly abiding and practicing. 『Non-Origination Dharma Forbearance』 means not seeing the birth and death of any dharma. If there is no birth and death, there is no difference, no place, stillness, detachment from desires, no action, no wishes, no attachment, no going, no coming. 『Illusion-like Forbearance』 means knowing that all dharmas arise from causes and conditions, thereby understanding that all dharmas are both one and many, and that all dharmas are equal in the Dharma-realm. For example, a magician conjures up various things that appear to exist but do not in reality. Knowing that the nature of causes and conditions is unwavering and unchanging. The five 『forbearances』 following 『Flame-like』 (like a mirage) have largely the same meaning and function. Abiding in these ten 『forbearances』, all dharmas are complete.
Chapter Thirty on Asamkhya (Volume 45, Bodhisattvas above the first ground enter the realm known by the Buddha, mainly to clarify numbers and non-numbers, hence the name 'known by the Buddha'. It is not a number but a number, which lower-level Bodhisattvas cannot fathom, because through true realization, it is neither non-number nor non-non-number, thus pervading all dharmas.)
At this time, Bodhisattva Heart-King (name of a Bodhisattva) said to the Buddha: Therefore, what the Buddha spoke of, 『Asamkhya』 (innumerable), 『Immeasurable』 (without limit), and even 『Inexpressible』 (cannot be spoken), 『Inexpressible Inexpressible』 (cannot be spoken and cannot be spoken).
為云何耶。佛言。汝欲令諸世間入佛所知而問是義。百洛叉為一俱胝。俱胝俱胝為一阿庾多。阿庾多阿庾多為一那由他。乃至不可說不可說。一百二十四重。佛為心王菩薩而說頌曰。不可言說不可說充滿一切。不可說不可言說諸劫中說不可說。不可盡不可言說諸佛剎。皆悉碎粖為微塵。一塵中剎不可說。如一一切皆如是。此不可說諸佛剎一念碎塵。不可說唸唸碎塵悉亦然。盡不可說劫恒爾。此塵有剎不可說。此剎為塵說更難。以此諸塵數諸劫一塵十方不可說。爾劫稱讚一普賢。無能盡其功德量。於一微細毛端處有不可說諸普賢。一切毛端悉亦爾。如是乃至遍法界。一毛端處所有剎。其數無量不可說盡虛空量。諸毛端一一處剎悉如是。國土佛名佛身佛色光明。光中華華中葉。葉中色色中葉。葉中光光中色。色中光光中月。月中光光中日。日中色色中光。光中座座中嚴。嚴中具具中光。光中色色中凈光。光中妙光此光復現種種光。光中妙寶如須彌。一一光中復現寶。寶現眾剎。一剎為塵。一塵色相一一皆云不可說。又約所說利生等三百餘重不可說。最後云。如是三世無有邊。菩薩一切皆明見。
壽量品三十一(卷同由證非量非無量故得能量能無量今此且從跡量邊故以諸量為其目)
爾時心王菩薩告諸菩薩言。
【現代漢語翻譯】 現代漢語譯本： 為什麼這樣說呢？佛說：『你想讓世間眾生進入佛的智慧領域才問這個問題。一百個洛叉（Laksha，十萬）為一個俱胝（Koti，千萬）。俱胝乘以俱胝為一個阿庾多（Ayuta，萬萬）。阿庾多乘以阿庾多為一個那由他（Niyuta，億）。乃至不可說乘以不可說。總共有一百二十四重。』佛為心王菩薩說了頌：『不可言說和不可說充滿一切。不可說和不可言說在無數劫中宣說不可說。不可窮盡和不可言說的所有佛剎（Buddha-kshetra，佛土），全部粉碎成微塵。一粒微塵中包含的佛剎不可說。像這樣，每一粒微塵都如此。這些不可說的佛剎在一念之間粉碎成微塵。不可說，每一念粉碎成微塵也都是這樣。盡不可說劫都是如此。這些微塵所包含的佛剎不可說。這些佛剎化為微塵更難說清。用這些微塵的數量來計算劫數，一粒微塵包含十方不可說。用這些劫數來稱讚一位普賢（Samantabhadra，菩薩名），也無法窮盡他的功德。在一根極細的毛端處，有不可說的普賢。一切毛端都是這樣。像這樣乃至遍佈法界（Dharmadhatu，宇宙）。一根毛端處的所有佛剎，其數量無量不可說，充滿虛空。每一根毛端處的佛剎都如此。國土、佛名、佛身、佛色、光明、光中的花、花中的葉、葉中的中的葉、葉中的光、光中的、中的光、光中的月、月中的光、光中的日、日中的中的光、光中的座、座中的莊嚴、莊嚴中的器具、器具中的光、光中的**中的凈光、光中的妙光，這光又顯現種種光。光中妙寶如須彌山（Sumeru，佛教中的聖山）。每一道光中又顯現寶物。寶物顯現眾多佛剎。一個佛剎化為微塵。一粒微塵的色相，每一方面都可說是不可說。』又大約所說的利益眾生等，有三百多重不可說。最後說：『像這樣，三世（過去、現在、未來）沒有邊際。菩薩（Bodhisattva）一切都明瞭看見。』
《壽量品》第三十一（卷同）：因為證得非量和非無量，所以能夠衡量和能夠無量。現在這裡且從示現的量這一方面，所以用各種量作為它的標題。
這時，心王菩薩告訴諸位菩薩說：
【English Translation】 English version: Why is that? The Buddha said, 'You wish to enable all beings in the world to enter the Buddha's knowledge and understanding, and that is why you ask this question. One hundred Laksha (100,000) is one Koti (10,000,000). Koti multiplied by Koti is one Ayuta (100,000,000). Ayuta multiplied by Ayuta is one Niyuta (1,000,000,000). And so on, up to unspeakable multiplied by unspeakable. There are one hundred and twenty-four levels in total.' The Buddha spoke this verse for Bodhisattva (Enlightenment Being) Heart-King: 'Unspeakable and unspeakable fill everything. Unspeakable and unutterable are spoken of in countless kalpas (eons). Inexhaustible and unutterable are all Buddha-kshetras (Buddha-fields), all crushed into fine dust. The Buddha-fields contained in one dust mote are unspeakable. Like this, every dust mote is the same. These unspeakable Buddha-fields are crushed into dust motes in a single thought. Unspeakable, every thought crushing into dust is also like this. It is always like this for inexhaustible unspeakable kalpas. The Buddha-fields contained in these dust motes are unspeakable. It is even more difficult to describe these Buddha-fields as dust. Using the number of these dust motes to calculate kalpas, one dust mote contains the unspeakable in the ten directions. Using these kalpas to praise one Samantabhadra (Universal Worthiness Bodhisattva), one cannot exhaust the measure of his merits. At the tip of one extremely fine hair, there are unspeakable Samantabhadras. All hair tips are like this. Like this, even pervading the Dharmadhatu (universe). All Buddha-fields at one hair tip, their number is immeasurable and unspeakable, filling the measure of empty space. The Buddha-fields at each hair tip are all like this. Lands, Buddha names, Buddha bodies, Buddha colors, light, flowers in the light, leaves in the flowers, leaves in the ** in the leaves, light in the leaves, light in the , light in the , light in the moon, light in the moon, light in the sun, light in the sun, ** in the light, light in the seat, adornments in the seat, implements in the adornments, light in the implements, light in the **, pure light in the light, wonderful light in the light, this light again manifests various lights. Wonderful treasures in the light are like Mount Sumeru (sacred mountain in Buddhism). In each light, treasures again manifest. Treasures manifest many Buddha-fields. One Buddha-field is transformed into dust. The appearance of one dust mote, every aspect can be said to be unspeakable.' Furthermore, approximately what is spoken of, benefiting beings, etc., there are over three hundred levels of unspeakable. Finally, it says: 'Like this, the three times (past, present, future) have no boundaries. Bodhisattvas (Enlightenment Beings) see everything clearly.'
Chapter 31, 'The Duration of Life' (same volume): Because of attaining the proof of non-measurement and non-immeasurability, one is able to measure and able to be immeasurable. Now, here, let us proceed from the aspect of the manifested measure, so various measures are used as its title.
At that time, Bodhisattva Heart-King said to all the Bodhisattvas:
娑婆一劫為極樂一日一夜。袈裟幢等更有九重。如是以劫而為一日一夜。最後云。乃至過百萬阿僧祇界。最後世界一劫于勝蓮華界賢勝佛剎為一日一夜。普賢等諸同行大菩薩充滿其中(並語佛剎末云已曾成佛)。
諸菩薩住處品三十二(卷同並是法身示跡之處或是古佛現作因人令末代人斯心有在睹跡慕本發意修行)
爾時心王菩薩告諸菩薩。東方有處名仙人山。從昔已來諸菩薩眾于中止住。現有菩薩名金剛勝。與其眷屬三百人俱。常在其中而演說法。南方勝峰山法慧菩薩。與五百人俱。西方金剛焰山菩薩。名精進無畏行。與三百人俱。北方香積山菩薩名香象。與三千人俱。東北方清涼山菩薩。名文殊師利。與一萬人俱。海中有金剛山。菩薩名法起。與千二百人俱。東南方支提山菩薩名天冠。與一千人俱。西南方光明山菩薩名賢勝。與三千人俱。西北方香風山菩薩名香光。與五千人俱(廣如初文)。大海中有莊嚴窟。從昔已來諸菩薩住。毗舍離南有住處。名善住根。摩度羅城有滿足窟。俱珍那城住處名法座清凈。彼岸城有目真鄰陀窟。摩蘭陀國住處名無礙。龍王建立。薩遮國住處名出生慈。震旦國有那羅延窟。疏勒國有牛頭山。迦葉彌羅國住處名次第增長。歡喜城有尊者窟。庵浮梨摩國住處名見億藏光明。
【現代漢語翻譯】 現代漢語譯本：娑婆世界的一劫，相當於極樂世界的一日一夜。袈裟幢等佛剎還有九重，像這樣以劫為單位作為一日一夜。最後說到，乃至超過百萬阿僧祇界（無數個世界）。最後的世界一劫，在勝蓮華界賢勝佛剎，才相當於一日一夜。普賢（Samantabhadra）等一同修行的諸大菩薩充滿其中（並且說到這些佛剎最終都會成就佛果）。
諸菩薩住處品第三十二（與前文相同，都是法身菩薩示現事蹟的地方，或者是過去佛顯現，爲了讓末法時代的人們因此心有所感，看到這些遺蹟而仰慕根本，發心修行）。
這時，心王菩薩告訴諸位菩薩：東方有一處地方叫做仙人山，從很久以前開始，許多菩薩眾就在那裡居住。現在有一位菩薩名叫金剛勝（Vajrasena），和他的眷屬三百人一起，經常在那裡演說佛法。南方勝峰山有法慧菩薩（Dharma-mati），和五百人一起。西方金剛焰山有菩薩名叫精進無畏行（Vīryānanda-gati），和三百人一起。北方香積山有菩薩名叫香象（Gandhahasti），和三千人一起。東北方清涼山有菩薩名叫文殊師利（Mañjuśrī），和一萬人一起。海中有金剛山，菩薩名叫法起（Dharma-udgata），和一千二百人一起。東南方支提山有菩薩名叫天冠（Deva-mukuta），和一千人一起。西南方光明山有菩薩名叫賢勝（Bhadra-vijaya），和三千人一起。西北方香風山有菩薩名叫香光（Gandha-prabha），和五千人一起（詳細內容如前文所述）。大海中有一個莊嚴窟，從很久以前開始，就有許多菩薩居住。毗舍離（Vaiśālī）南邊有一處住處，名叫善住根（Susthita-mūla）。摩度羅城（Mathurā）有滿足窟（Paripurna-guhā）。俱珍那城（Kusinagara）的住處名叫法座清凈（Dharma-āsana-viśuddha）。彼岸城（Aparānta）有目真鄰陀窟（Mucilinda-guhā）。摩蘭陀國（Moraṇḍa）的住處名叫無礙（Apratihata），由龍王建立。薩遮國（Satya）的住處名叫出生慈（Karuna-udbhava）。震旦國（China）有那羅延窟（Nārāyaṇa-guhā）。疏勒國（Shule）有牛頭山（Gośīrṣa Mountain）。迦葉彌羅國（Kashmir）的住處名叫次第增長（Anupūrva-vṛddhi）。歡喜城（Nandana-nagara）有尊者窟（Ārya-guhā）。庵浮梨摩國（Amrapali）的住處名叫見億藏光明（Drsta-anekakoti-garbha-prabha）。
【English Translation】 English version: One kalpa (aeon) in the Sahā world is equivalent to one day and night in the Sukhavati (Pure Land) world. There are nine more layers of Buddha-lands like Kasaya-dhvaja (Robe Banner). Thus, a kalpa is taken as one day and night. Finally, it says, 'even beyond a million asamkhya (innumerable) worlds.' Finally, one kalpa of the last world is equivalent to one day and night in the Bhadravyuha Buddha-land of the Superior Lotus World. Samantabhadra (Universal Virtue) and other great Bodhisattvas who practice together fill it (and it is said that these Buddha-lands will eventually achieve Buddhahood).
Chapter Thirty-Two on the Abodes of the Bodhisattvas (This chapter, like the previous ones, describes the places where the Dharma-body Bodhisattvas manifest their traces, or where past Buddhas appear, so that people in the Dharma-ending age may be moved by these traces, admire the root, and aspire to practice).
At that time, Bodhisattva Heart-King (Citta-rāja) told the Bodhisattvas: 'In the east, there is a place called Immortal Mountain (Rishi Mountain). Since ancient times, many Bodhisattvas have resided there. There is now a Bodhisattva named Vajrasena (Diamond Victory), who, together with his retinue of three hundred people, constantly expounds the Dharma there. In the south, on Superior Peak Mountain (Uttunga-śikhara), there is Bodhisattva Dharma-mati (Wisdom of the Dharma), together with five hundred people. In the west, on Diamond Flame Mountain (Vajrajvala Mountain), there is a Bodhisattva named Vīryānanda-gati (Courageous and Joyful Conduct), together with three hundred people. In the north, on Fragrant Accumulation Mountain (Gandha-kuta Mountain), there is a Bodhisattva named Gandhahasti (Fragrant Elephant), together with three thousand people. In the northeast, on Cool Mountain (Śītalā Mountain), there is a Bodhisattva named Mañjuśrī (Gentle Glory), together with ten thousand people. In the ocean, there is Diamond Mountain (Vajra Mountain), where a Bodhisattva named Dharma-udgata (Arisen Dharma) resides, together with one thousand two hundred people. In the southeast, on Chetiya Mountain (Caitya Mountain), there is a Bodhisattva named Deva-mukuta (Crown of the Gods), together with one thousand people. In the southwest, on Light Mountain (Prabha Mountain), there is a Bodhisattva named Bhadra-vijaya (Auspicious Victory), together with three thousand people. In the northwest, on Fragrant Wind Mountain (Gandha-vayu Mountain), there is a Bodhisattva named Gandha-prabha (Fragrant Light), together with five thousand people (as detailed in the previous text). In the great ocean, there is an Adorned Cave (Alankara-guhā), where many Bodhisattvas have resided since ancient times. South of Vaiśālī (Wide City) is a dwelling place called Susthita-mūla (Well-Established Root). In the city of Mathurā (City of Honey) is the Paripurna-guhā (Perfect Cave). In the city of Kusinagara (City of Kusa) is a dwelling place called Dharma-āsana-viśuddha (Pure Dharma Seat). In the city of Aparānta (Western Border) is the Mucilinda-guhā (Mucilinda Cave). In the country of Moraṇḍa (Country of Peacocks) is a dwelling place called Apratihata (Unobstructed), established by the Dragon King. In the country of Satya (Truth) is a dwelling place called Karuna-udbhava (Arising Compassion). In the country of China (Zhendan) is the Nārāyaṇa-guhā (Nārāyaṇa Cave). In the country of Shule (Kashgar) is Gośīrṣa Mountain (Ox-Head Mountain). In the country of Kashmir (Kasyapa-mira) is a dwelling place called Anupūrva-vṛddhi (Gradual Increase). In the city of Nandana-nagara (Joyful City) is the Ārya-guhā (Noble Cave). In the country of Amrapali (Mango Grove) is a dwelling place called Drsta-anekakoti-garbha-prabha (Seen Light of a Billion Trillion Wombs).'
乾陀羅國名苫婆羅窟。一一皆云從昔已來諸菩薩眾于中住止(九處有人十三處不出人)。
佛不思議法品三十三(卷四十六前因人土為所依今舉果德法為所託依止不二身土何殊不二而二以分能所)
爾時大會中諸菩薩念諸佛國土。云何不思議諸佛本願種性出現佛身音聲智慧自在無礙解脫(如初句)。爾時如來加青蓮華藏菩薩。令滿普賢大愿。知見一切佛法。告蓮華藏菩薩言。諸佛世尊有無量住處。所謂常住大悲住等。又有十種普遍法界。所謂一切諸佛有無邊際身。色相清凈普入諸趣而無染著。無障礙眼於一切法悉能明見。無障礙耳悉能解了一切音聲。有無邊際鼻能到諸佛自在彼岸。有廣長舌出妙音聲。周遍法界身應眾生心咸令得見。意住于平等法身無礙解脫。示現無盡大神力。清凈世界隨所樂見。菩薩行愿圓滿(如初句)。諸佛又有十種唸唸出生智。又有十種不失時。謂成正覺成熟緣記菩薩隨心現等。又有十無比十種智十普入法十難信十大功德十究竟。
(卷四十七)十佛事乃至更有二十餘重十。皆是如來之妙德也。
如來十身相海品三十四(卷四十八前辨所依土法今明所現身相土法即身能所何別身即是法相即無相)
爾時普賢告諸菩薩。今為汝說如來相海。佛子如來頂上有三十二大
【現代漢語翻譯】 現代漢語譯本：乾陀羅國（Gandhara，古印度地區名）有個地方叫做苫婆羅窟（Shambhala Cave）。每一個地方都說從很久以前開始，許多菩薩都住在這裡（九個地方有人居住，十三個地方沒有人居住）。
佛不思議法品第三十三（卷四十六，之前以因地的人和土地作為所依賴的基礎，現在舉出果地的功德之法作為所依託的對象，依賴和依託的非二元性，身和土有什麼區別？非二元性而又二元性，是爲了區分能和所）。
當時大會中的各位菩薩思念諸佛的國土。怎樣才能不思議地顯現諸佛的本願、種性、佛身、音聲、智慧、自在無礙的解脫（如同第一句所說）？當時如來加持青蓮華藏菩薩（Blue Lotus Treasury Bodhisattva），使他圓滿普賢菩薩的大愿，知見一切佛法。告訴蓮華藏菩薩說：諸佛世尊有無量的住處，例如常住大悲住等等。又有十種普遍法界，即一切諸佛有無邊際的身，色相清凈，普遍進入各種境界而沒有染著。無障礙的眼睛能夠清楚地看見一切法。無障礙的耳朵能夠完全理解一切音聲。有無邊際的鼻子能夠到達諸佛自在的彼岸。有廣長的舌頭發出美妙的音聲，周遍法界，身體應眾生之心而使他們都能看見。意念安住在平等法身，無礙解脫。示現無盡的大神力，清凈世界隨所樂見。菩薩的行愿圓滿（如同第一句所說）。諸佛又有十種唸唸出生智。又有十種不失時，即成就正覺、成熟緣記、菩薩隨心顯現等等。又有十無比、十種智、十普入法、十難信、十大功德、十究竟。
（卷四十七）十佛事乃至更有二十餘重十。皆是如來之妙德也。
如來十身相海品第三十四（卷四十八，之前辨別所依賴的土地和法，現在說明所顯現的身相，土地和法就是身，能和所有什麼區別？身就是法，相就是無相）。
當時普賢菩薩（Samantabhadra Bodhisattva）告訴各位菩薩：現在為你們說如來的相海。佛子，如來頂上有三十二大……
【English Translation】 English version: In the country of Gandhara (ancient region in India) there is a place called Shambhala Cave. Each place says that from long ago, many Bodhisattvas have resided there (nine places are inhabited, thirteen places are uninhabited).
Chapter Thirty-Three on the Inconceivable Dharma of the Buddhas (Volume 46, previously taking the people and land of the causal ground as the basis of reliance, now citing the Dharma of merit of the resultant ground as the object of entrustment, the non-duality of reliance and entrustment, what difference is there between body and land? Non-duality and yet duality, in order to distinguish the able and the object).
At that time, the Bodhisattvas in the great assembly contemplated the Buddha-lands of all Buddhas. How can the original vows, nature, Buddha-body, voice, wisdom, unobstructed liberation of all Buddhas be manifested inconceivably (as in the first sentence)? At that time, the Tathagata (Tathagata, 'Thus Come One') blessed the Blue Lotus Treasury Bodhisattva, enabling him to fulfill the great vows of Samantabhadra Bodhisattva, and to know and see all the Buddha-dharma. He told the Blue Lotus Treasury Bodhisattva: The World Honored Ones (Buddhas) have immeasurable dwelling places, such as the constantly abiding dwelling of great compassion, and so on. There are also ten kinds of universal Dharma-realms, namely, all Buddhas have boundless bodies, their forms and appearances are pure, universally entering all realms without attachment. Unobstructed eyes are able to clearly see all dharmas. Unobstructed ears are able to fully understand all sounds. Boundless noses are able to reach the other shore of the Buddhas' self-mastery. Broad and long tongues emit wonderful sounds, pervading the Dharma-realm, and their bodies respond to the minds of sentient beings, enabling them all to see. Their minds abide in the equal Dharma-body, unobstructed and liberated. They manifest endless great spiritual powers, and pure worlds are seen according to what is desired. The Bodhisattvas' practices and vows are fulfilled (as in the first sentence). The Buddhas also have ten kinds of wisdom born from moment to moment. There are also ten kinds of non-loss of time, namely, accomplishing perfect enlightenment, maturing the signs of conditions, Bodhisattvas appearing according to their minds, and so on. There are also ten incomparables, ten kinds of wisdom, ten universal entrances into the Dharma, ten difficult to believe, ten great merits, and ten ultimates.
(Volume 47) Ten Buddha-deeds and even more than twenty layers of ten. All are the wonderful virtues of the Tathagata.
Chapter Thirty-Four on the Ocean of Marks of the Ten Bodies of the Tathagata (Volume 48, previously distinguishing the land and Dharma that are relied upon, now explaining the manifested body and marks, the land and Dharma are the body, what difference is there between the able and the object? The body is the Dharma, the marks are non-marks).
At that time, Samantabhadra Bodhisattva told the Bodhisattvas: Now I will tell you about the ocean of marks of the Tathagata. Buddha-children, on the top of the Tathagata's head there are thirty-two great...
人相。一一皆悉周遍十方。如是乃至左足指端第九十七一一皆云周遍法界。毗盧遮那有如是等十華藏世界海微塵數大人相。一一皆以妙相莊嚴。
如來隨好光明功德品三十五(卷同相之眷屬粗細無非法界故爾)
爾時佛告寶手菩薩言。如來有隨好名圓滿王。出大光明名為熾盛。七百萬阿僧祇光明而為眷屬。我在兜率時。放大光明名光幢王。照十佛剎塵界。彼界地獄遇光息苦。得十種清凈六根咸生兜率。彼天有鼓名甚可愛樂。彼天生已此鼓發聲。汝以心不放逸于如來所。種諸善根昔近善友。遮邪威力于彼生此。次足下千輻輪名光明普照王(亦如前)。
普賢行品三十六(卷四十九果滿由行感果示因皆由計我能治行生行雖眾多不出二種差及無差一切相入)
爾時普賢告諸菩薩。如向所演但隨眾生根器。以諸眾生無智計我(廣說諸障)。明諸障已次明修行十法。謂不棄眾生等。即得具足十種清凈。謂通達甚深法清凈等。次得十種廣大智。謂知一切眾生心行等。次得十種普入。毛道與一切世界。一切眾生身與一身。不可說劫與一念。一切佛法與一法。不可說處與一處。一切根與一根。一切根與非根。一切想與一想。一切音與一音。一切三世與一世。皆更互相入。次十種勝妙心。次得十種善巧智等。
【現代漢語翻譯】 現代漢語譯本 人相。每一個都周遍十方。像這樣乃至左腳腳趾尖的第九十七個，每一個都說周遍法界。毗盧遮那佛（Vairocana，佛名，意為光明遍照）有像這樣等同於十華藏世界海微塵數的大人相。每一個都以微妙的相好莊嚴。
如來隨好光明功德品第三十五（卷同相之眷屬粗細無非法界故爾）
這時佛告訴寶手菩薩說：『如來有一種隨好，名為圓滿王，發出大光明，名為熾盛，有七百萬阿僧祇的光明作為眷屬。我在兜率天（Tushita Heaven，欲界天之一，彌勒菩薩所在）時，放出大光明，名為光幢王，照耀十佛剎塵界。那個世界的地獄眾生遇到光明，息滅痛苦，得到十種清凈，六根都生到兜率天。那個天界有一種鼓，名為甚可愛樂。那些天人出生后，這鼓就發出聲音。你以不放逸的心在如來處，種下各種善根，過去親近善友，遮止邪惡的力量，因此生到這裡。其次，足下的千輻輪，名為光明普照王（也像前面所說一樣）。』
普賢行品第三十六（卷四十九果滿由行感果示因皆由計我能治行生行雖眾多不出二種差及無差一切相入）
這時普賢菩薩（Samantabhadra，象徵菩薩行愿的菩薩）告訴各位菩薩：『像剛才所說的，只是隨著眾生的根器。因為眾生沒有智慧，執著於我（廣泛地講述各種障礙）。說明各種障礙之後，接著說明修行的十種方法，即不捨棄眾生等。就能具足十種清凈，即通達甚深法清凈等。接著得到十種廣大的智慧，即知道一切眾生的心行等。接著得到十種普遍的進入，毛孔與一切世界，一切眾生的身體與一個身體，不可說的劫與一念，一切佛法與一個佛法，不可說的地方與一個地方，一切根與一個根，一切根與非根，一切想與一個想，一切聲音與一個聲音，一切三世與一世，都互相進入。接著是十種殊勝微妙的心。接著得到十種善巧的智慧等。』
【English Translation】 English version The marks of a great man. Each and every one of them pervades all directions. Likewise, even the ninety-seventh of the left foot's toes is said to pervade the entire Dharma Realm. Vairocana (Buddha's name, meaning 'the light that shines everywhere') has such great marks of a great man, as numerous as the dust motes in ten Hua-tsang World Seas. Each and every one is adorned with wondrous marks.
Chapter Thirty-Five: The Merits of the Light and Secondary Marks of the Tathagata (The chapter emphasizes that the attributes and details of the marks are all-pervasive throughout the Dharma Realm).
At that time, the Buddha told Bodhisattva Treasure Hand, 'The Tathagata has a secondary mark called the King of Perfection, which emits great light called Blazing, with seven million asankhyeyas of light as its retinue. When I was in the Tushita Heaven (one of the heavens in the desire realm, where Maitreya Bodhisattva resides), I emitted great light called the King of Light Banner, illuminating the dust-mote realms of ten Buddha lands. The beings in the hells of those realms, upon encountering the light, ceased their suffering, attained ten kinds of purity, and all six senses were reborn in the Tushita Heaven. That heaven has a drum called Utterly Delightful. When those beings are born, this drum sounds. Because you have diligently cultivated good roots in the presence of the Tathagata, befriended virtuous companions in the past, and possessed the power to ward off evil, you were born here. Furthermore, the thousand-spoked wheel beneath the feet is called the King of Light Universally Illuminating (also as described before).'
Chapter Thirty-Six: The Conduct and Vows of Samantabhadra (The chapter emphasizes that the fulfillment of Buddhahood is due to practice, and the manifestation of results is due to causes. All practices arise from the concept of 'I' and the ability to control. Although there are many practices, they do not go beyond two types: differentiated and undifferentiated, all mutually interpenetrating).
At that time, Samantabhadra Bodhisattva (symbolizes the vows and practices of a Bodhisattva) told all the Bodhisattvas, 'What I have just described is only in accordance with the capacities of sentient beings. Because sentient beings lack wisdom and cling to the notion of 'I' (extensively explaining various obstacles). After explaining the various obstacles, I will then explain the ten practices of cultivation, namely, not abandoning sentient beings, etc. One will then be endowed with ten kinds of purity, namely, the purity of penetrating the profound Dharma, etc. Next, one will attain ten kinds of vast wisdom, namely, knowing the minds and actions of all sentient beings, etc. Next, one will attain ten kinds of universal entry: pores of hair interpenetrating all worlds, the bodies of all sentient beings interpenetrating one body, incalculable kalpas interpenetrating one thought, all Buddha-dharmas interpenetrating one Dharma, incalculable places interpenetrating one place, all roots interpenetrating one root, all roots interpenetrating non-roots, all thoughts interpenetrating one thought, all sounds interpenetrating one sound, and all three times interpenetrating one time. All mutually interpenetrate. Next are the ten kinds of supreme and wondrous minds. Next, one will attain ten kinds of skillful wisdom, etc.'
如來出現品三十七(卷五十稱理而現故引願力)
爾時世尊放白毫光。名如來出現。無量百千億那由他阿僧祇。光明以為眷屬。其光遍照十方盡虛空法界。作佛事已入如來性起妙德菩薩頂。此菩薩一心向佛而說偈贊佛。于口放光名無礙無畏。入普賢口。菩薩身座過於本時百倍。次性起問現相意。普賢答。偈云。法性無作無變易。猶如虛空本清凈。諸佛性凈亦如是。本性非性離有無。法性不在於言論。無說離說恒寂滅。十方境界性亦然。一切文辭莫能辨。普賢言。于無量處見如來身。何以故。不應於一法一事一身一土一眾生見如來身。應遍一切見如來身。譬如虛空遍至一切色非色處。非至非不至。何以故。虛空無身故。佛身亦爾。遍一切處一切眾生一切國土一切法。非至非不至。身無身故為眾生故示現其身。是名佛身第一相。次廣說譬喻。如虛空日輪等。又云譬如月輪有四奇特。一者映蔽一切星宿光明。二者隨時示現虧盈。三者多處現影。四者見者皆對目前。如來亦爾。映蔽一切聲聞緣覺。隨其所宜示現壽命。凈心眾生菩提器中影無不現。眾生皆謂唯現我前。
(卷五十一品同)普賢說如來音聲十種相。次說如來心十種相。
(卷五十二品同)普賢云。如大海水皆從龍王心念所起。如來亦爾。
【現代漢語翻譯】 現代漢語譯本 《如來出現品》第三十七（卷五十稱理而現，故引願力）
爾時，世尊（Bhagavan）釋放一道名為『如來出現』的白毫光。無量百千億那由他阿僧祇（Asamkhya）的光明作為它的眷屬。這道光遍照十方，充滿虛空法界（Dharmadhatu），完成佛事後進入如來性起妙德菩薩（Samantabhadra）的頭頂。這位菩薩一心向佛，以偈頌讚佛。從他的口中放出名為『無礙無畏』的光芒，進入普賢（Samantabhadra）的口中。菩薩的身座比原來高大百倍。隨後，性起菩薩詢問顯現這些瑞相的意義。普賢菩薩回答說：『法性（Dharmata）無造作，無變易，猶如虛空，本來清凈。諸佛的自性清凈也像這樣。本性非有非無，超越有無的對立。法性不在於言論，無說離說，恒常寂滅。十方境界的自性也是如此，一切文辭都無法辨明。』
普賢菩薩說：『在無量處都能見到如來（Tathagata）的身。為什麼呢？不應該只在一個法、一件事、一個身、一個國土、一個眾生中見如來身。應該在一切處遍見如來身。譬如虛空，遍至一切色非色處，非至非不至。為什麼呢？因為虛空沒有身。佛身也是這樣，遍一切處、一切眾生、一切國土、一切法，非至非不至。因為身無身，爲了眾生才示現其身。這叫做佛身的第一種相。』接著，普賢菩薩廣泛地說了譬喻，如虛空、日輪等。
又說：『譬如月輪有四種奇特之處：一是映蔽一切星宿的光明；二是隨時示現虧盈；三是在多處顯現倒影；四是見者都覺得月亮就在自己眼前。如來也是這樣，映蔽一切聲聞（Sravaka）、緣覺（Pratyekabuddha）。隨其所宜示現壽命。凈心眾生的菩提器中，月影無不顯現。眾生都認為如來只顯現在自己面前。』
（卷五十一品同）普賢菩薩說了如來音聲的十種相。接著說了如來心的十種相。
（卷五十二品同）普賢菩薩說：『如大海水都從龍王（Nagaraja）的心念所生起。如來也是這樣。』
【English Translation】 English version Chapter Thirty-Seven: The Appearance of the Tathagata (Volume 50 states that it appears according to principle, hence invoking the power of vows)
At that time, the World Honored One (Bhagavan) emitted a white hair-curl light, named 'The Appearance of the Tathagata'. Limitless hundreds of thousands of millions of nayutas of asamkhyas (Asamkhya) of light served as its retinue. This light illuminated the ten directions, filling the Dharma Realm (Dharmadhatu) of empty space. Having completed the Buddha-work, it entered the crown of the Bodhisattva Samantabhadra (Samantabhadra), whose nature arises from Suchness. This Bodhisattva, with a single-minded devotion to the Buddha, praised the Buddha with a verse. From his mouth emitted a light named 'Unobstructed and Fearless', which entered the mouth of Samantabhadra. The Bodhisattva's seat became a hundred times larger than before. Then, the Bodhisattva Whose Nature Arises asked about the meaning of these manifested signs. Samantabhadra replied with a verse: 'The nature of Dharma (Dharmata) is uncreated and immutable, like empty space, originally pure. The pure nature of all Buddhas is also like this. The fundamental nature is neither existence nor non-existence, transcending the duality of being and non-being. The nature of Dharma is not in words, beyond speaking and non-speaking, eternally quiescent. The nature of the realms of the ten directions is also like this; all language cannot describe it.'
Samantabhadra said, 'In immeasurable places, one can see the body of the Tathagata (Tathagata). Why? One should not see the Tathagata's body in just one Dharma, one thing, one body, one land, or one being. One should see the Tathagata's body everywhere. For example, empty space pervades all places of form and formlessness, neither arriving nor not arriving. Why? Because empty space has no body. The Buddha's body is also like this, pervading all places, all beings, all lands, all Dharmas, neither arriving nor not arriving. Because the body is without a body, it manifests its body for the sake of beings. This is called the first characteristic of the Buddha's body.' Then, Samantabhadra extensively gave analogies, such as empty space, the sun's disc, etc.
He also said, 'For example, the moon's disc has four unique characteristics: first, it obscures the light of all the stars; second, it shows waxing and waning according to time; third, it appears as a reflection in many places; fourth, those who see it all feel that the moon is right in front of them. The Tathagata is also like this, obscuring all Sravakas (Sravaka) and Pratyekabuddhas (Pratyekabuddha). He manifests lifespan according to what is appropriate. In the Bodhi-vessel of pure-minded beings, the moon's reflection appears without fail. All beings think that the Tathagata only appears before them.'
(Volume 51, same chapter) Samantabhadra spoke of the ten characteristics of the Tathagata's voice. Then he spoke of the ten characteristics of the Tathagata's mind.
(Volume 52, same chapter) Samantabhadra said, 'Just as the waters of the great ocean all arise from the mind of the Dragon King (Nagaraja), so too is the Tathagata.'
一切智海皆從大愿之所起也。又南洲二千五百河。西洲五千河。東洲七千五百河。北洲一萬河。其水多不。答言。甚多。普賢言。復有八十億諸大龍王。一一展轉。其水倍倍於前。皆流入海。又娑竭太子宮殿中水出復倍於前。娑竭龍王宮中水涌出入海復倍於前。其水紺琉璃色涌出有時。是故大海潮不失時。如來智海復過於是。譬如金翅鳥王飛行虛空。以清凈眼觀察海內諸龍宮殿。以左右翅鼓揚海水。悉令兩辟知龍男女命將盡者而搏取之。如來亦爾。知諸眾生根已熟者。以止觀翅鼓生死海而撮取之。乃至文中一一廣釋。皆云云何知。應正等覺音聲心意識境界行成正覺轉法輪般涅槃見聞親近所種善根(如初)。於十方界現大神通。十方各八十億佛剎微塵同名諸佛同說此法等。皆遮那本願之力。
第八再會普光明殿說一品七卷
離世間品三十八(卷五十三世間不同故辨雜行)
爾時如來在菩提場普光明殿。坐師子座妙悟皆滿(始成異名)。二行永絕等。與不可說百千億那由他佛剎塵數菩薩皆住一生。從他方來稱歎佛德。爾時普賢入佛華莊嚴三昧。從三昧起。普慧菩薩問。何等為菩薩依。何等為奇特想。何等為善知識。行勤精進心得安隱。何等戒。何等成就眾生入界入劫等二百問。普賢廣答皆有深義。答奇
【現代漢語翻譯】 現代漢語譯本：一切智慧之海都從偉大的誓願中產生。又有南贍部洲（Jambudvipa，我們所居住的大陸）有兩千五百條河流，西牛賀洲（Aparagodaniya，四大部洲之一）有五千條河流，東勝身洲（Purvavideha，四大部洲之一）有七千五百條河流，北俱盧洲（Uttarakuru，四大部洲之一）有一萬條河流。這些水多嗎？回答說：非常多。普賢菩薩說：還有八十億諸大龍王，每一個龍王依次增加水量，水量比之前增加一倍又一倍，都流入大海。又有娑竭（Sagara，海）太子宮殿中流出的水，水量又比之前增加一倍。娑竭龍王宮中涌出的水流入大海，水量又比之前增加一倍。這些水呈現紺琉璃色，涌出有一定的時間，所以大海的潮汐不會失去時節。如來的智慧之海超過這些。譬如金翅鳥王（Garuda，一種神鳥）飛行在虛空中，用清凈的眼睛觀察海內諸龍的宮殿，用左右翅膀鼓動海水，使海水向兩邊分開，知道龍的男女壽命將要終結的就捕捉它們。如來也是這樣，知道諸眾生的根基已經成熟，用止觀的翅膀鼓動生死之海而攝取他們。乃至文中一一廣泛解釋，都說云何知（如何得知）。應正等覺（Anuttara-samyak-sambodhi，無上正等正覺）的音聲、心意識境界、修行成就正覺、轉法輪、般涅槃、見聞親近所種的善根（如最初所說）。在十方世界顯現大神通，十方世界各有八十億佛剎微塵數同名諸佛，共同宣說此法等等，都是遮那（Vairocana，毗盧遮那佛）本願的力量。 第八次法會，在普光明殿宣說一品七卷。 離世間品第三十八（卷五十三，因為世間不同所以辨別雜行）。 這時，如來在菩提場（Bodhimanda，菩提樹下的道場）的普光明殿，坐在獅子座上，妙悟圓滿（開始成就不同的名號）。二行（兩種行為）永遠斷絕等等。與不可說百千億那由他佛剎塵數菩薩在一起，都安住於一生補處（Ekajatipratibaddha，指下一生即可成佛的菩薩）。從他方世界來，稱讚佛的功德。這時，普賢菩薩進入佛華莊嚴三昧。從三昧中出來，普慧菩薩問：什麼才是菩薩的依靠？什麼才是奇特的想法？什麼才是善知識？如何修行勤奮精進才能使心得到安穩？什麼是戒？如何成就眾生進入界、進入劫等等二百個問題。普賢菩薩廣泛回答，都具有深刻的意義。回答奇特。
【English Translation】 English version: All the wisdom-sea arises from great vows. Furthermore, the Jambudvipa (Southern Continent) has two thousand five hundred rivers, Aparagodaniya (Western Continent) has five thousand rivers, Purvavideha (Eastern Continent) has seven thousand five hundred rivers, and Uttarakuru (Northern Continent) has ten thousand rivers. Are these waters many? The answer is: Very many. Samantabhadra (Universal Virtue Bodhisattva) said: There are also eighty billion great dragon kings, each one successively increasing the water volume, doubling the previous amount, all flowing into the sea. Moreover, the water flowing out from the palace of Sagara (Ocean) Prince doubles the previous amount. The water surging out from the palace of Sagara Dragon King and flowing into the sea doubles the previous amount. These waters appear in the color of dark lapis lazuli, surging out at certain times, therefore the tides of the great sea do not lose their season. The wisdom-sea of the Tathagata (Thus Come One) surpasses these. For example, the Garuda (mythical bird) King flies in the empty sky, using pure eyes to observe the palaces of all the dragons within the sea, using its left and right wings to stir up the seawater, causing the seawater to split to both sides, knowing which dragons, male or female, are about to end their lives, and then captures them. The Tathagata is also like this, knowing which sentient beings have mature roots, using the wings of cessation and contemplation to stir up the sea of birth and death and then takes them. Even to the extent of explaining each and every detail in the text, all saying 'How to know' (Yun He Zhi). The sound, mind, consciousness realm, practice of achieving perfect enlightenment, turning the Dharma wheel, Parinirvana (complete nirvana), seeing, hearing, approaching, and planting good roots of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) (as initially stated). Manifesting great supernatural powers in the ten directions, in each of the ten directions there are eighty billion Buddha-lands, as many as dust particles, with Buddhas of the same name, jointly proclaiming this Dharma, etc., all are the power of the original vows of Vairocana (Illuminator). The eighth assembly, in the Universal Light Palace, speaks one chapter in seven volumes. Chapter Thirty-eight, Leaving the World (Volume 53, because the worlds are different, therefore distinguishing miscellaneous practices). At this time, the Tathagata was in the Universal Light Palace at the Bodhimanda (site of enlightenment), seated on the lion throne, with wondrous enlightenment fully realized (beginning to achieve different names). The two practices (two kinds of practices) are forever severed, etc. Together with unspeakable hundreds of thousands of billions of nayutas of Buddha-lands' worth of dust particles of Bodhisattvas, all dwelling in the state of Ekajatipratibaddha (one lifetime away from Buddhahood). Coming from other worlds, praising the virtues of the Buddha. At this time, Samantabhadra Bodhisattva entered the Buddha Flower Adornment Samadhi. Emerging from the Samadhi, Prajna-wisdom Bodhisattva asked: What is the reliance of a Bodhisattva? What is a unique thought? What is a good teacher? How can one practice diligently and vigorously to attain peace of mind? What is precept? How to accomplish sentient beings entering realms, entering kalpas, etc., two hundred questions. Samantabhadra Bodhisattva answered extensively, all with profound meanings. Responding to the unique.
特想中雲。於一切行生自行想。愿亦如是。答心安隱中有十種。皆以自行令他得之心則安隱。答戒中有十種戒。全是利他。所謂不捨菩提心戒。遠離二乘地戒。觀察利益眾生戒等。有十種自知受記。所謂以殊勝解發菩提心。永不厭舍諸菩薩行。住一切劫行菩薩行。修一切佛法。於一切佛教一向深信。修一切善根。皆令成就。置一切眾生於佛菩提。于善知識和合無二。于善知識起如來想。恒勤守護菩提本願(句下皆有自知受記)。十種入入諸菩薩。十種入入諸如來。十種入眾生行。十種入世界。十種入劫乃至十種佛。謂成正覺佛愿業報住持涅槃法界心三昧本性隨樂十種發菩提心因緣。並以眾生為首。
(卷五十四)有十種園林。生死是菩薩園林無厭舍故。化物不疲住劫攝行。凈土住止魔宮降他。思法觀理行行紹繼。一切佛法轉法輪行一念成道。
(卷五十五)有十種發無量無邊廣大心。於一切佛所觀一切眾生界。觀一切剎一切世一切法界。觀察一切法皆如虛空。一切菩薩廣大行。正念三世一切佛。觀不思議諸業果報。嚴凈一切佛剎。遍入一切諸佛大會。觀察一切如來妙音(皆云發廣大心)。
○(卷五十六)菩薩有十種無礙用。所謂眾生無礙用。國土法身愿境界智神通神力力(如初句)。于身無礙用
【現代漢語翻譯】 現代漢語譯本： 希望特別強烈地憶念諸佛。對於一切行為生起自行的想法。願望也應如此。回答：內心安穩有十種方法，都是通過自己修行使他人受益，內心就會安穩。回答：戒律中有十種戒律，全部都是爲了利益他人，即不捨棄菩提心戒，遠離聲聞、緣覺地的戒律，觀察利益眾生的戒律等等。有十種自知受記（自己知道自己將來會成佛的預記），即以殊勝的理解發起菩提心，永遠不厭倦捨棄各種菩薩行，安住於一切劫中行菩薩行，修習一切佛法，對於一切佛教義理一向深信，修習一切善根，都使之成就，安置一切眾生於佛的菩提道上，與善知識和合無二，對於善知識生起如來之想，恒常勤奮守護菩提本願（以下每句都有自知受記）。十種進入，進入諸菩薩的境界。十種進入，進入諸如來的境界。十種進入眾生的行為。十種進入世界。十種進入劫，乃至十種佛，即成正覺佛、愿、業、報、住持、涅槃、法界、心、三昧、本性、隨樂。十種發起菩提心的因緣，並且以眾生為首。
（卷五十四）有十種園林。生死是菩薩的園林，因為菩薩不會厭倦捨棄生死。教化眾生不會疲倦，安住于劫中攝取各種修行。清凈的佛土是菩薩的住處，魔宮是菩薩降伏其他魔眾的地方。思考佛法，觀察義理，行為接續不斷。一切佛法，轉法輪的行為，在一念之間成就佛道。
（卷五十五）有十種發起無量無邊廣大心的方法。在一切佛的處所觀察一切眾生界。觀察一切剎土、一切世界、一切法界。觀察一切法都如虛空。一切菩薩的廣大行為。正念過去、現在、未來一切諸佛。觀察不可思議的各種業的果報。莊嚴清凈一切佛剎。普遍進入一切諸佛的大會。觀察一切如來的美妙音聲（都稱為發起廣大心）。
（卷五十六）菩薩有十種無礙作用。即眾生無礙用、國土無礙用、法身無礙用、愿無礙用、境界無礙用、智無礙用、神通無礙用、神力無礙用、力無礙用（如第一句）。于自身無礙用。
【English Translation】 English version: May I especially remember the Buddhas. May I generate the thought of self-practice in all actions. May my aspiration be the same. Answer: There are ten ways to have inner peace, all of which involve benefiting others through one's own practice, which leads to inner peace. Answer: There are ten precepts in the precepts, all of which are for the benefit of others, namely, the precept of not abandoning the Bodhi mind (Bodhicitta), the precept of staying away from the lands of Sravakas and Pratyekabuddhas, the precept of observing and benefiting sentient beings, and so on. There are ten kinds of self-knowing predictions (knowing oneself will become a Buddha in the future), namely, generating the Bodhi mind with superior understanding, never being tired of abandoning various Bodhisattva practices, abiding in all kalpas to practice Bodhisattva practices, practicing all Buddha-dharmas, having deep faith in all Buddhist teachings, practicing all good roots, making them all accomplished, placing all sentient beings on the path of Buddha's Bodhi, being in harmony with good teachers without duality, generating the thought of Tathagata towards good teachers, and constantly diligently guarding the original vows of Bodhi (each sentence below has self-knowing predictions). Ten kinds of entering, entering the realm of Bodhisattvas. Ten kinds of entering, entering the realm of Tathagatas. Ten kinds of entering the actions of sentient beings. Ten kinds of entering the world. Ten kinds of entering the kalpa, and even ten kinds of Buddhas, namely, becoming a Buddha of perfect enlightenment, vows, karma, retribution, sustenance, Nirvana, Dharmadhatu, mind, Samadhi, nature, and following joy. Ten kinds of causes and conditions for generating the Bodhi mind, with sentient beings as the head.
(Volume 54) There are ten kinds of gardens. Samsara (birth and death) is the garden of Bodhisattvas, because Bodhisattvas will not be tired of abandoning Samsara. Teaching sentient beings will not be tired, abiding in the kalpa to gather various practices. The pure land is the abode of Bodhisattvas, and the demon palace is the place where Bodhisattvas subdue other demons. Thinking about the Dharma, observing the principles, and actions continue uninterrupted. All Buddha-dharmas, the act of turning the wheel of Dharma, achieve Buddhahood in a single thought.
(Volume 55) There are ten ways to generate immeasurable, boundless, and vast minds. Observing all sentient beings in all Buddha's places. Observing all Buddha-lands, all worlds, and all Dharmadhatus. Observing all dharmas as empty as space. The vast actions of all Bodhisattvas. Rightly remembering all Buddhas of the past, present, and future. Observing the inconceivable retribution of various karmas. Adorning and purifying all Buddha-lands. Universally entering all Buddha assemblies. Observing the wonderful sounds of all Tathagatas (all called generating vast minds).
(Volume 56) Bodhisattvas have ten kinds of unobstructed functions. Namely, the unobstructed function of sentient beings, the unobstructed function of Buddha-lands, the unobstructed function of Dharmakaya (Dharma Body), the unobstructed function of vows, the unobstructed function of realms, the unobstructed function of wisdom, the unobstructed function of supernatural powers, the unobstructed function of divine power, the unobstructed function of strength (like the first sentence). The unobstructed function in oneself.
有十。以一切眾生身入己身。無礙用己身入一切眾生身。一切佛身入一佛身。一佛身入一切佛身。一切剎入己身。以一身示現三世眾生。一身示現無邊身。入三昧一身示現等眾生數身。成正覺於一眾生身現一切眾生身。於一切眾生身現一眾生身。一切眾生現法身。法身現一切眾生身(如初句)。
○(卷五十七)菩薩有十種習氣。菩提心習氣善根化生見佛受生行愿諸度思惟平等法境界差別。十種眼。肉眼見諸色故。天眼見眾生心故。慧眼見眾生根故。法眼見實相故。佛眼見佛十力故。智眼見諸法故。光明眼見佛光明故。出生死眼見涅槃故。無礙眼所見無障故。一切智眼見普門法界故。十種耳。聞讚聲不貪著。聞毀聲不瞋恚。聞說二乘不求不著。聞菩薩道歡喜踴躍。聞地獄苦起大悲心。聞說人天知其無常。聞贊諸佛加行圓滿。聞說六度四攝發心修行。聞十方音聲達深妙義。初心後心常聞正法不捨眾生。有十種鼻。聞臭不嫌。聞香不著。聞香及臭其心平等。聞非香臭安住于舍。聞眾生依正知其業行。聞諸伏藏皆能辨了。聞六道生知其過行。聞聲聞行住一切智。聞菩薩行用平等心。聞諸佛智不捨菩薩行。有十種舌。開示一切眾生行。舌開示無盡法門舌。贊一切佛功德舌。演暢無礙辨才舌。開闡大乘助道舌。遍覆十方虛
【現代漢語翻譯】 現代漢語譯本：有十種（境界）。以一切眾生的身體進入自己的身體，無礙地用自己的身體進入一切眾生的身體。一切佛的身體進入一佛的身體，一佛的身體進入一切佛的身體。一切剎土進入自己的身體。以一個身體示現三世的眾生。一個身體示現無邊的身體。入三昧時，一個身體示現等同眾生數量的身體。成就正覺時，在一個眾生的身體上顯現一切眾生的身體。在一切眾生的身體上顯現一個眾生的身體。一切眾生顯現法身（Dharmakaya），法身顯現一切眾生的身體（如第一句所說）。
菩薩有十種習氣。菩提心（Bodhi-citta）習氣、善根化生、見佛受生、行愿、諸度（Paramita）、思惟平等法、境界差別。十種眼。肉眼見諸色故。天眼見眾生心故。慧眼見眾生根故。法眼見實相故。佛眼見佛十力故。智眼見諸法故。光明眼見佛光明故。出生死眼見涅槃（Nirvana）故。無礙眼所見無障故。一切智眼見普門法界故。十種耳。聞讚聲不貪著。聞毀聲不瞋恚。聞說二乘不求不著。聞菩薩道歡喜踴躍。聞地獄苦起大悲心。聞說人天知其無常。聞贊諸佛加行圓滿。聞說六度（Paramita）四攝發心修行。聞十方音聲達深妙義。初心後心常聞正法不捨眾生。有十種鼻。聞臭不嫌。聞香不著。聞香及臭其心平等。聞非香臭安住于舍。聞眾生依正知其業行。聞諸伏藏皆能辨了。聞六道生知其過行。聞聲聞行住一切智。聞菩薩行用平等心。聞諸佛智不捨菩薩行。有十種舌。開示一切眾生行。舌開示無盡法門舌。贊一切佛功德舌。演暢無礙辨才舌。開闡大乘助道舌。遍覆十方虛
【English Translation】 English version: There are ten (states). Entering one's own body with the bodies of all sentient beings, and unimpededly entering the bodies of all sentient beings with one's own body. Entering the body of one Buddha with the bodies of all Buddhas, and entering the bodies of all Buddhas with the body of one Buddha. Entering one's own body with all Buddha-lands. Manifesting sentient beings of the three times with one body. Manifesting boundless bodies with one body. When entering Samadhi, manifesting bodies equal to the number of sentient beings with one body. When attaining perfect enlightenment, manifesting the bodies of all sentient beings in the body of one sentient being. Manifesting the body of one sentient being in the bodies of all sentient beings. All sentient beings manifest the Dharmakaya (法身, Dharma Body), and the Dharmakaya manifests the bodies of all sentient beings (as in the first sentence).
A Bodhisattva has ten kinds of habitual tendencies. The habitual tendency of Bodhi-citta (菩提心, mind of enlightenment), being born through the transformation of good roots, seeing the Buddha and receiving birth, vows of practice, the various Paramitas (諸度, perfections), contemplating the equality of dharmas, and the differences in realms. Ten kinds of eyes. The physical eye sees all colors. The heavenly eye sees the minds of sentient beings. The wisdom eye sees the roots of sentient beings. The Dharma eye sees the true nature of reality. The Buddha eye sees the ten powers of the Buddha. The knowledge eye sees all dharmas. The light eye sees the light of the Buddha. The eye that transcends birth and death sees Nirvana (涅槃, liberation). The unobstructed eye sees without hindrance. The all-knowing eye sees the universal Dharma realm. Ten kinds of ears. Not being greedy when hearing praise. Not being angry when hearing slander. Not seeking or clinging when hearing about the Two Vehicles. Rejoicing and leaping with joy when hearing about the Bodhisattva path. Arousing great compassion when hearing about the suffering of hell. Knowing impermanence when hearing about humans and gods. Hearing praise of all Buddhas, practice becomes complete. Hearing about the Six Paramitas (六度, perfections) and the Four Embracing Dharmas, generating the mind of enlightenment and practicing. Understanding profound meanings when hearing sounds from the ten directions. Constantly hearing the true Dharma and not abandoning sentient beings from the initial mind to the later mind. Ten kinds of noses. Not disliking foul smells. Not clinging to fragrant smells. Having an equal mind towards both fragrant and foul smells. Dwelling in equanimity when smelling neither fragrant nor foul smells. Knowing the karma and actions of sentient beings based on their environment and possessions. Being able to discern all hidden treasures. Knowing the faults and actions of beings in the six realms. Hearing the practice of Sravakas, abiding in all-knowing wisdom. Using an equal mind when hearing about the practice of Bodhisattvas. Not abandoning the practice of Bodhisattvas when hearing about the wisdom of all Buddhas. Ten kinds of tongues. Revealing the practices of all sentient beings. The tongue that reveals endless Dharma gates. The tongue that praises the merits of all Buddhas. The tongue that eloquently expounds unobstructed eloquence. The tongue that opens and elucidates the auxiliary path of the Mahayana. Covering the emptiness of the ten directions
空舌。普照一切諸剎舌。普使眾生悟解舌。悉令諸佛歡喜舌。降伏魔外至涅槃舌。有十種身。人身化於人。非人身化三惡。天身化三界。學身現學地。無學身示現羅漢地。獨覺身化獨覺地。菩薩身成就大乘故。如來身智水灌頂故。意生身善巧出生故。無漏法身以無功用道示現一切眾生身故。有十種意。上首意發起善根故。安住意深信難動故。深入意隨順解了佛法故。內了意知眾生心樂故。無亂意諸惑不雜故。明凈意客塵不染故。觀眾生意無一念失時故。善擇所作意未曾一處生過故。密護諸根意調伏無散故。善入三昧意入佛三昧故。行住坐臥處各十。有十種師子吼。所謂唱言。我當必定成佛。是菩提心大師子吼。我當令一切眾生未度者度等四。是大悲大師子吼。我當令不斷三寶。是報佛恩大師子吼。我當嚴凈一切剎。是究竟堅誓大師子吼。我當除一切惡道及諸難處。是自持凈戒大師子吼。我當滿足諸佛三業及相莊嚴。是福德無厭大師子吼。我當除滅一切天魔及諸魔業。是修正行斷諸煩惱大師子吼。我當除我我所凈三空門。是無生忍大師子吼。最後生菩薩示生王宮出家成道。是如說行大師子吼。
(五十八卷)六度各十法相通漫多屬別門。四無量各十亦爾。有十種求法。直心精進一向斷他惑。益自他入智慧。出生死
【現代漢語翻譯】 現代漢語譯本 空舌（舌根清凈，能說一切法）。普照一切諸剎舌（光明遍照十方佛土的舌頭）。普使眾生悟解舌（使眾生覺悟理解佛法的舌頭）。悉令諸佛歡喜舌（能令一切諸佛歡喜的舌頭）。降伏魔外至涅槃舌（降伏天魔外道直至證入涅槃的舌頭）。 有十種身：人身化於人（以人身來教化人）。非人身化三惡（以非人身來教化地獄、餓鬼、畜生三惡道眾生）。天身化三界（以天身來教化欲界、色界、無色界三界眾生）。學身現學地（以還在學習的身來示現聲聞乘的修行位階）。無學身示現羅漢地（以已經完成學習的身來示現阿羅漢的果位）。獨覺身化獨覺地（以辟支佛身來教化辟支佛的修行位階）。菩薩身成就大乘故（以菩薩身來成就大乘佛法）。如來身智水灌頂故（以如來身，因智慧之水灌頂而顯現）。意生身善巧出生故（以意生身，善巧方便地化生）。無漏法身以無功用道示現一切眾生身故（以無漏法身，用不假造作的修行方式來示現一切眾生的身）。 有十種意：上首意發起善根故（以最上首的意念發起一切善根）。安住意深信難動故（以安住的意念，對佛法深信不疑）。深入意隨順解了佛法故（以深入的意念，隨順理解佛法）。內了意知眾生心樂故（以內在明瞭的意念，瞭解眾生的心意和喜好）。無亂意諸惑不雜故（以不散亂的意念，使各種迷惑不相混雜）。明凈意客塵不染故（以明亮清凈的意念，不受外來塵埃的污染）。觀眾生意無一念失時故（以觀察眾生的意念，沒有一念錯過時機）。善擇所作意未曾一處生過故（以善於選擇所作的意念，未曾在任何地方產生過失）。密護諸根意調伏無散故（以秘密守護諸根的意念，調伏諸根使其不散亂）。善入三昧意入佛三昧故（以善於進入三昧的意念，進入諸佛的三昧）。 行住坐臥處各十（在行走、站立、坐著、躺臥時各有十種不同的狀態）。有十種師子吼：所謂唱言，『我當必定成佛』，是菩提心大師子吼（發願我必定成佛，這是發起菩提心的大師子吼）。『我當令一切眾生未度者度』等四，是大悲大師子吼（發願我當度一切未被度化的眾生等等四種誓願，這是大悲心的大師子吼）。『我當令不斷三寶』，是報佛恩大師子吼（發願我當使佛法僧三寶永不斷絕，這是報答佛恩的大師子吼）。『我當嚴凈一切剎』，是究竟堅誓大師子吼（發願我當莊嚴清凈一切佛土，這是究竟堅固誓願的大師子吼）。『我當除一切惡道及諸難處』，是自持凈戒大師子吼（發願我當消除一切惡道以及各種苦難之處，這是自我持守清凈戒律的大師子吼）。『我當滿足諸佛三業及相莊嚴』，是福德無厭大師子吼（發願我當圓滿諸佛的身口意三業以及相好莊嚴，這是福德無有厭足的大師子吼）。『我當除滅一切天魔及諸魔業』，是修正行斷諸煩惱大師子吼（發願我當消除一切天魔以及各種魔業，這是修正清凈的修行，斷除各種煩惱的大師子吼）。『我當除我我所凈三空門』，是無生忍大師子吼（發願我當消除我執、我所執，清凈三空之門，這是證得無生法忍的大師子吼）。最後生菩薩示生王宮出家成道，是如說行大師子吼（最後一生補處菩薩示現在王宮出生、出家、成就佛道，這是如實修行的大師子吼）。 (五十八卷)六度各十法相通漫多屬別門（《瑜伽師地論》第五十八卷中，關於佈施、持戒、忍辱、精進、禪定、智慧六度的十種法相，內容廣泛，多屬於不同的範疇）。四無量各十亦爾（慈、悲、喜、舍四無量心也各有十種法相）。有十種求法：直心精進一向斷他惑（以正直的心、精進的修行，一心一意地斷除他人的疑惑），益自他入智慧（利益自己和他人，進入智慧的境界），出生死（脫離生死輪迴）。
【English Translation】 English version Empty tongue (a tongue pure in its root, capable of speaking all Dharmas). Tongue that universally illuminates all Buddha-lands (a tongue whose light shines throughout the ten directions of Buddha-lands). Tongue that universally enables sentient beings to awaken and understand (a tongue that enables sentient beings to awaken and understand the Buddha's teachings). Tongue that delights all Buddhas (a tongue that can delight all Buddhas). Tongue that subdues demons and externalists until Nirvana (a tongue that subdues heavenly demons and externalist paths until the attainment of Nirvana). There are ten kinds of bodies: Human body transforms humans (using a human body to teach humans). Non-human body transforms the three evil realms (using a non-human body to teach beings in the three evil realms of hell, hungry ghosts, and animals). Heavenly body transforms the three realms (using a heavenly body to teach beings in the three realms of desire, form, and formlessness). Learning body manifests the learning stage (using a body still in learning to demonstrate the stages of practice in the Hearer vehicle). Non-learning body demonstrates the Arhat stage (using a body that has completed learning to demonstrate the fruit of Arhatship). Solitary Buddha body transforms the Solitary Buddha stage (using a Pratyekabuddha body to transform the stage of practice of Pratyekabuddhas). Bodhisattva body accomplishes the Mahayana (using a Bodhisattva body to accomplish the Mahayana Dharma). Tathagata body is due to wisdom water consecration (using a Tathagata body, manifested due to the consecration of wisdom water). Mind-made body is due to skillful birth (using a mind-made body, skillfully born). Un-leaking Dharma body demonstrates the bodies of all sentient beings through the path of non-effort (using an un-leaking Dharma body, demonstrating the bodies of all sentient beings through the path of non-effort). There are ten kinds of minds: Leading mind initiates good roots (using the foremost mind to initiate all good roots). Abiding mind has deep faith that is difficult to move (using an abiding mind, with deep and unwavering faith in the Dharma). Penetrating mind accords with and understands the Buddha's teachings (using a penetrating mind, according with and understanding the Buddha's teachings). Internally clear mind knows the minds and joys of sentient beings (using an internally clear mind, understanding the minds and preferences of sentient beings). Undisturbed mind is unmixed with afflictions (using an undisturbed mind, so that various afflictions do not mix). Bright and pure mind is unstained by guest dust (using a bright and pure mind, unstained by external dust). Mind that observes sentient beings does not miss a moment (using a mind that observes sentient beings, without missing a single opportunity). Mind that skillfully chooses actions never causes faults (using a mind that skillfully chooses actions, never causing faults in any place). Mind that secretly protects the senses subdues and prevents scattering (using a mind that secretly protects the senses, subduing them and preventing them from scattering). Mind that skillfully enters Samadhi enters the Buddha's Samadhi (using a mind that skillfully enters Samadhi, entering the Samadhi of the Buddhas). There are ten aspects each for walking, standing, sitting, and lying down (there are ten different states in walking, standing, sitting, and lying down). There are ten kinds of lion's roar: Namely, proclaiming, 'I shall certainly become a Buddha,' is the great lion's roar of Bodhicitta (vowing that I will certainly become a Buddha, this is the great lion's roar of generating Bodhicitta). 'I shall liberate all sentient beings who have not been liberated,' etc., are the four great lion's roars of great compassion (vowing that I will liberate all sentient beings who have not been liberated, etc., these are the great lion's roars of great compassion). 'I shall ensure that the Three Jewels are not discontinued,' is the great lion's roar of repaying the Buddha's kindness (vowing that I will ensure that the Three Jewels of Buddha, Dharma, and Sangha are never discontinued, this is the great lion's roar of repaying the Buddha's kindness). 'I shall adorn and purify all Buddha-lands,' is the great lion's roar of ultimate firm vow (vowing that I will adorn and purify all Buddha-lands, this is the great lion's roar of ultimate and firm vow). 'I shall eliminate all evil realms and difficult places,' is the great lion's roar of self-upholding pure precepts (vowing that I will eliminate all evil realms and various places of suffering, this is the great lion's roar of self-upholding pure precepts). 'I shall fulfill the three karmas and adornments of all Buddhas,' is the great lion's roar of inexhaustible merit (vowing that I will fulfill the three karmas of body, speech, and mind, and the adornments of all Buddhas, this is the great lion's roar of inexhaustible merit). 'I shall eliminate all heavenly demons and demonic activities,' is the great lion's roar of correcting practice and cutting off afflictions (vowing that I will eliminate all heavenly demons and various demonic activities, this is the great lion's roar of correcting pure practice and cutting off various afflictions). 'I shall eliminate self and what belongs to self, purifying the three emptiness gates,' is the great lion's roar of non-origination forbearance (vowing that I will eliminate attachment to self and what belongs to self, purifying the three gates of emptiness, this is the great lion's roar of attaining the forbearance of non-origination). The Bodhisattva in his last life demonstrates birth in a royal palace, renunciation, and attainment of the Way, is the great lion's roar of practicing as spoken (the Bodhisattva in his last life demonstrates birth in a royal palace, renunciation, and attainment of Buddhahood, this is the great lion's roar of practicing as spoken). (Volume 58) The ten aspects of each of the Six Perfections are interconnected and vast, mostly belonging to separate categories (In the 58th volume of the Yogacarabhumi-sastra, the ten aspects of each of the Six Perfections of generosity, ethics, patience, diligence, concentration, and wisdom are extensive and mostly belong to different categories). The ten aspects of each of the Four Immeasurables are also like this (The four immeasurable minds of loving-kindness, compassion, joy, and equanimity also each have ten aspects). There are ten kinds of seeking the Dharma: With a straight mind, diligently and single-mindedly cut off the doubts of others (with an upright mind and diligent practice, wholeheartedly cutting off the doubts of others), benefit oneself and others to enter wisdom (benefiting oneself and others to enter the realm of wisdom), and be born out of birth and death (escape from the cycle of birth and death).
為利物。斷他疑滿佛法。十魔十魔業十舍魔業十種魔所攝持。謂懈怠心魔所攝持。志樂狹劣少行生足。受一非余不發大愿。樂寂斷惑永斷生死。舍菩薩行不化眾生。疑謗正法。十種佛所攝持。謂初發菩提心佛所攝持。不失菩提心。覺魔事能離。聞如說修行。知苦不厭惡。觀深法得果。說小不取證。觀無為不住。至無生受生。證智起於行。菩薩住兜率天。有十種所作業。于兜率天將下生時現十種事。
(卷五十九)菩薩示現處胎有十事。為成就小心劣解眾生。不欲令彼起念菩薩自然化生故。為成熟父母眷屬宿世同行善根等。示生微笑行七步。現處童子地現處王宮。出家苦行詣道樹。坐道場降魔成佛轉法輪。般涅槃各有十事。
第九會給孤獨園說一品二十一卷
入法界品三十九(卷六十知識雖眾不出法界法界無二任運差別差別知識為法界用無差別知識為法界體)
爾時世尊在室羅伐國逝多林給孤園大莊嚴重閣。與菩薩五百人俱。普賢文殊而為上首。列一百四十菩薩等。皆悉成就普賢行愿廣嘆德已。爾時世尊知諸菩薩心之所念。以大悲身以方便力充滿虛空。入師子頻申三昧已。一切世間普皆嚴凈。大莊嚴閣忽然廣博無有邊際眾寶莊嚴。佛神力故其逝多林忽然廣博。與不可說佛剎微塵數諸佛國土其量
【現代漢語翻譯】 現代漢語譯本：爲了利益眾生，斷除他們的疑惑，圓滿佛法。有十種魔，十種魔業，以及十種被魔所攝持的情況。這十種被魔所攝持的情況是：懈怠的心被魔所攝持；志向和喜好狹隘低下，稍有修行就感到滿足；只接受一種法門而不接受其他法門，不發廣大誓願；喜歡寂靜，想要斷除煩惱，永遠斷絕生死輪迴；捨棄菩薩的修行，不去教化眾生；疑惑和誹謗正法。有十種被佛所攝持的情況：初發菩提心被佛所攝持；不失去菩提心；覺察魔事並能遠離；聽聞佛法后如說修行；了知苦的本質而不厭惡；觀察甚深佛法並獲得果報；宣說小乘佛法而不證入；觀察無為法而不執著；到達無生之境而受生；證悟的智慧從修行中生起。菩薩住在兜率天（Tushita Heaven，欲界天之一），有十種所作之事。在兜率天將要下生時，會顯現十種瑞相。 菩薩示現入胎有十件事，是爲了成就小心眼、理解力差的眾生，不希望他們認為菩薩是自然化生的緣故；爲了成熟父母眷屬等宿世同行善根的人。示現出生時微笑行走七步。示現處於童子時期，示現處於王宮。出家苦行，前往菩提樹下。坐在道場降伏魔軍，成就佛陀，轉動法輪。示現般涅槃（Parinirvana，佛教術語，指佛或阿羅漢的入滅）各有十件事。 第九次集會在給孤獨園（Jetavana Anathapindika-arama，又稱祇園精舍）宣說一品，共二十一卷。 入法界品第三十九（卷六十）：知識雖然眾多，但不超出法界（Dharmadhatu，一切諸法的總稱），法界沒有二元對立，任運而有差別，差別的知識是法界的作用，沒有差別的知識是法界的本體。 當時，世尊在室羅伐國（Sravasti，古印度城市）的逝多林給孤園（Jetavana Anathapindika-arama，又稱祇園精舍）的大莊嚴重閣中，與五百位菩薩在一起，以普賢菩薩（Samantabhadra，象徵菩薩的行愿）和文殊菩薩（Manjusri，象徵菩薩的智慧）為首。列席有一百四十位菩薩等，都成就了普賢菩薩的行愿，廣為讚歎功德。當時，世尊知道諸位菩薩心中的想法，以大悲之身和方便之力充滿虛空，進入師子頻申三昧（Simhavikridita Samadhi，獅子奮迅三昧）之後，一切世間普遍變得莊嚴清凈。大莊嚴閣忽然變得廣博無邊，以各種珍寶莊嚴。由於佛的神力，那逝多林（Jetavana，祇園）忽然變得廣博，其大小如同不可說佛剎微塵數諸佛國土的量。
【English Translation】 English version: For the benefit of sentient beings, to cut off their doubts, and to perfect the Buddha-dharma. There are ten kinds of demons, ten kinds of demonic activities, and ten kinds of situations that are held by demons. These ten kinds of situations held by demons are: a lazy mind held by demons; narrow and inferior aspirations and preferences, feeling content with little practice; accepting only one Dharma gate and not accepting others, not making great vows; enjoying solitude, wanting to cut off afflictions, and permanently severing the cycle of birth and death; abandoning the practice of Bodhisattvas, not going to teach and transform sentient beings; doubting and slandering the correct Dharma. There are ten kinds of situations held by the Buddhas: the initial arising of Bodhicitta (the aspiration for enlightenment) held by the Buddhas; not losing Bodhicitta; being aware of demonic activities and being able to stay away from them; listening to the Dharma and practicing as taught; understanding the nature of suffering without aversion; observing the profound Dharma and obtaining the fruits; speaking of the Small Vehicle Dharma without attaining realization; observing the unconditioned Dharma without attachment; reaching the state of non-birth and taking birth; the wisdom of enlightenment arising from practice. Bodhisattvas reside in Tushita Heaven (Tushita Heaven, one of the heavens in the Desire Realm), and there are ten kinds of activities they perform. When about to descend from Tushita Heaven, ten kinds of auspicious signs will appear. The Bodhisattva's manifestation of entering the womb has ten aspects, which are for the sake of accomplishing sentient beings with small minds and inferior understanding, not wanting them to think that the Bodhisattva is naturally born; and for the sake of maturing the good roots of parents, relatives, and others who have practiced together in past lives. The Bodhisattva manifests smiling and walking seven steps at birth. Manifests being in childhood, manifests being in the royal palace. Renounces the household life and practices asceticism, goes to the Bodhi tree. Sits in the Bodhimanda (place of enlightenment), subdues the demons, attains Buddhahood, and turns the Dharma wheel. Manifests Parinirvana (Parinirvana, Buddhist term referring to the passing away of a Buddha or Arhat), each with ten aspects. The ninth assembly at Jetavana Anathapindika-arama (also known as the Garden of the Benefactor of the Helpless) speaks of one chapter, totaling twenty-one scrolls. Entering the Dharma Realm Chapter Thirty-Nine (Scroll Sixty): Although knowledge is numerous, it does not go beyond the Dharmadhatu (Dharmadhatu, the totality of all dharmas), the Dharmadhatu has no duality, and there are differences according to conditions. Differentiated knowledge is the function of the Dharmadhatu, and undifferentiated knowledge is the substance of the Dharmadhatu. At that time, the World Honored One was in the Great Adornment Pavilion in Jetavana Anathapindika-arama (also known as the Garden of the Benefactor of the Helpless) in Sravasti (ancient Indian city), together with five hundred Bodhisattvas, with Samantabhadra (Samantabhadra, symbolizing the vows and practices of Bodhisattvas) and Manjusri (Manjusri, symbolizing the wisdom of Bodhisattvas) as the leaders. One hundred and forty Bodhisattvas and others were present, all of whom had accomplished the vows and practices of Samantabhadra and extensively praised the merits. At that time, the World Honored One knew the thoughts in the minds of the Bodhisattvas, filled the void with the body of great compassion and the power of skillful means, and after entering the Simhavikridita Samadhi (Simhavikridita Samadhi, Lion's Play Samadhi), all worlds universally became adorned and pure. The Great Adornment Pavilion suddenly became vast and boundless, adorned with various treasures. Due to the Buddha's divine power, that Jetavana (Jetavana, the Garden of Jeta) suddenly became vast, its size like the number of dust motes in unspeakable Buddha-lands.
正等眾寶莊嚴。何以故。如來有不可思議自在用故。十方各不可說佛剎微塵世界海外。各一世界各一佛各一菩薩。與世界海塵數菩薩俱來各現神變。以佛力故於一佛所一念之頃普見十方無所迷惑。于剎那頃悉能往詣。如是等菩薩滿逝多林。爾時舍利弗等諸大聲聞在逝多林。皆悉不見如來神力如來嚴好境界遊戲神變尊勝妙行威德住持凈剎。亦復不見不思議菩薩境界。菩薩大會等皆悉不見。以善根不同故。本不修習見佛善根。本不讚說十方世界佛剎功德諸佛神變。于生死中發菩提心。令他住菩提心。令如來種性不斷等。種種皆悉本無故。以是緣故不能見聞念等。依聲聞乘而出離故。如恒河岸無量餓鬼。為渴所逼求水不得。雖住河邊而不見河。設有見者但見枯竭。聲聞亦爾。譬如有人于大會中。夢見須彌山頂種種莊嚴天人受樂。亦自見身如彼。諸天會人同處。而彼不見彼不夢故。聲聞亦爾。譬如雪山具種種藥。良醫乃見則非捕獵放牧者見。譬如比丘于大眾中入遍處定。其餘大眾皆悉不見。如人生已則有二天恒相隨逐。一曰同生二曰同名。天常見人人不見天。爾時毗盧遮那愿光明菩薩等十菩薩。各說十偈皆勸聲聞。令觀如來及諸菩薩。皆說如來及以菩薩不思議事理。唯最初菩薩中有一行偈。斥聲聞人云。一切諸緣覺及彼大聲聞
【現代漢語翻譯】 現代漢語譯本 正當此時，無數珍寶莊嚴著逝多林（Jetavana，祇樹給孤獨園）。這是為什麼呢？因為如來具有不可思議的自在神通力。從十方各個不可用語言描述的佛剎微塵數世界之外，每一個世界都有一尊佛、一位菩薩，以及與世界海微塵數一樣多的菩薩一同前來，各自展現神通變化。由於佛陀的神力，他們在一尊佛的處所，於一念之間普遍見到十方世界，沒有絲毫迷惑，在極短的時間內都能到達。像這樣的菩薩充滿了逝多林。 當時，舍利弗（Sariputra）等各位大聲聞（Sravaka）也在逝多林，但他們都無法看見如來的神力，如來莊嚴美好的境界，遊戲神通變化，尊勝微妙的修行，威德住持的清凈佛剎，也無法看見不可思議的菩薩境界，以及菩薩大會等等。這是因為他們的善根不同。他們原本就沒有修習見到佛的善根，原本就沒有讚歎十方世界佛剎的功德和諸佛的神變，沒有在生死輪迴中發起菩提心，沒有令他人安住于菩提心，沒有使如來的種性得以延續等等。種種這些都是他們原本就沒有的。因為這個緣故，他們不能見、不能聞、不能念等等，因為他們是依聲聞乘而出離的。 這就像恒河岸邊無數的餓鬼，被飢渴所逼迫，卻求不到水。雖然住在河邊，卻看不見河流。即使有能看見的，也只能看見乾涸的河床。聲聞也是如此。譬如有人在大會中，夢見須彌山頂的種種莊嚴，天人在那裡享受快樂，也看見自己身如彼天人，與大會中的人們同處一地。但那些沒有做相同夢的人卻看不見。聲聞也是如此。譬如雪山蘊藏著各種各樣的藥材，只有高明的醫生才能看見，而不是那些捕獵放牧的人所能看見的。譬如比丘（Bhikkhu）在大眾中入遍處定（Kasina），其餘大眾都無法看見。就像人一出生，就有兩個天神恒常相隨，一個叫做同生，一個叫做同名。天神常常看見人，而人卻看不見天神。 這時，毗盧遮那愿光明菩薩（Vairocana-pranidhana-prabha Bodhisattva）等十位菩薩，各自說了十首偈頌，都勸告聲聞，讓他們觀看如來和各位菩薩，都述說了如來以及菩薩不可思議的事理。只有最初的菩薩所說的偈頌中，有一行斥責聲聞人說：『一切諸緣覺（Pratyekabuddha）以及那些大聲聞』
【English Translation】 English version At that time, the Jetavana (Jetavana Grove, adorned with countless treasures. Why is this so? Because the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) possesses inconceivable and unhindered powers. From beyond the inexpressible Buddha-lands, as numerous as the dust motes in each of the ten directions, in each world there is a Buddha, a Bodhisattva (Bodhisattva, an enlightened being), and a retinue of Bodhisattvas equal to the dust motes in the ocean of worlds, each manifesting miraculous transformations. Through the power of the Buddha, in a single thought, they universally perceive the ten directions without confusion, and in an instant, they can all arrive. Such Bodhisattvas fill the Jetavana Grove. At that time, Sariputra (Sariputra) and the other great Sravakas (Sravaka, 'hearer', a disciple of the Buddha) were also in the Jetavana Grove, but they could not see the Tathagata's divine power, the Tathagata's adorned and beautiful realm, the playful manifestations of divine powers, the supreme and wondrous practices, the majestic and upholding pure Buddha-lands, nor could they see the inconceivable realm of the Bodhisattvas, the great assembly of Bodhisattvas, and so on. This is because their roots of goodness were different. They had not cultivated the roots of goodness to see the Buddha, nor had they praised the merits of the Buddha-lands and the divine transformations of the Buddhas in the ten directions, nor had they generated the Bodhi-mind (Bodhicitta, the mind of enlightenment) in the cycle of birth and death, nor had they caused others to abide in the Bodhi-mind, nor had they ensured the continuity of the Tathagata's lineage, and so on. All these things were originally absent in them. For this reason, they could not see, hear, think, and so on, because they sought liberation through the Sravaka-yana (Sravakayana, the vehicle of the hearers). It is like countless hungry ghosts on the banks of the Ganges River, tormented by thirst, unable to find water. Although they live by the river, they cannot see it. Even if some can see it, they only see a dried-up riverbed. The Sravakas are also like this. For example, someone in a great assembly dreams of the various adornments on the summit of Mount Sumeru (Mount Sumeru, the central world-mountain in Buddhist cosmology), where gods and humans enjoy happiness, and also sees himself as one of those gods, in the same place as the people in the assembly. But those who did not have the same dream cannot see it. The Sravakas are also like this. For example, the Himalayas contain various kinds of medicinal herbs, but only skilled doctors can see them, not hunters and herders. For example, a Bhikkhu (Bhikkhu, a Buddhist monk) enters the Kasina (Kasina, a meditation exercise) samadhi in a large assembly, but the rest of the assembly cannot see it. Just as when a person is born, there are always two devas (deva, a god or celestial being) accompanying him, one called 'born together' and the other called 'same name'. The devas always see the person, but the person cannot see the devas. At this time, Vairocana-pranidhana-prabha Bodhisattva (Vairocana-pranidhana-prabha Bodhisattva) and the other ten Bodhisattvas each spoke ten verses, all exhorting the Sravakas to observe the Tathagata and the Bodhisattvas, all describing the inconceivable principles of the Tathagata and the Bodhisattvas. Only in the verses spoken by the first Bodhisattva was there a line rebuking the Sravakas, saying: 'All the Pratyekabuddhas (Pratyekabuddha, a solitary Buddha) and those great Sravakas'
。皆悉不能知菩薩行境界。此諸偈意多明圓因圓果作用等。
(卷六十一)爾時普賢菩薩普觀眾會。以等法界方便等虛空界方便等眾生界方便等一切法光影方便。為諸菩薩以十種法句。說此師子頻申三昧。廣明依正自在勝用。爾時如來欲令諸菩薩安住此三昧。眉間白毫放大光明。名普照三世法界門。普照十方一切世界諸佛國土。廣明如來神用竟。乃云。文殊承佛神力。欲重宣此逝多林中諸神變事而說偈言。汝應觀此逝多林。以佛威神廣無際。一切莊嚴皆示現十方法界悉充滿等。二十六行頌頌前所見。時諸菩薩以佛三昧光明照故。即時得入如是三昧。得不可說大悲門。廣於十方而作佛事調伏眾生。爾時文殊從善住閣出。種種供養佛已。辭退南行往於人間爾時尊者舍利弗承佛神力。見文殊師利與諸菩薩出逝多林人間遊行。作如是念。我今當與共往南方。時舍利弗與六千比丘出自住處。來詣佛所具白世尊。世尊許已右繞而出往文殊所。此六千比丘是舍利弗自所同住出家未久。所謂海覺比丘善生福光電生凈行天德等(並非小乘所列)。此等六千悉曾供養無量諸佛深植善根。解力廣大信眼明徹。其心寬博觀佛境界。了法本性饒益眾生。常樂勤求諸佛功德。皆是文殊說法教化。舍利弗令諸比丘觀文殊師利清凈身相及眾會具足
【現代漢語翻譯】 現代漢語譯本：他們都不能瞭解菩薩行境界。這些偈頌的意思多是闡明圓滿的因和圓滿的果的作用等等。
（卷六十一）這時，普賢菩薩遍觀大眾，以等同法界的方便、等同虛空界的方便、等同眾生界的方便、等同一切法光影的方便，為諸位菩薩以十種法句，宣說這師子頻申三昧（一種禪定），廣泛闡明依報和正報的自在殊勝作用。這時，如來想讓諸位菩薩安住於此三昧，從眉間白毫放出大光明，名為普照三世法界門。這光明普照十方一切世界的諸佛國土，廣泛闡明如來的神通作用完畢。於是說，文殊（智慧的象徵）承蒙佛的神力，想要重新宣說這逝多林（祇樹給孤獨園）中的各種神變之事，而說偈頌道：『你們應當觀看這逝多林，以佛的威神廣大無邊，一切莊嚴都示現，十方法界都充滿』等等。這二十六行頌，是讚頌前面所見到的景象。當時，諸位菩薩因為佛的三昧光明照耀的緣故，即時得以進入這樣的三昧，得到不可說的大悲門，廣泛地在十方世界作佛事，調伏眾生。這時，文殊從善住閣出來，用種種供養佛之後，告辭退下，向南方人間而去。這時，尊者舍利弗（智慧第一的佛陀弟子）承蒙佛的神力，看見文殊師利（文殊菩薩的另一種稱呼）與諸位菩薩離開逝多林前往人間，心中這樣想：『我現在應當與他們一同前往南方。』當時，舍利弗與六千比丘從自己居住的地方出來，來到佛的住所，詳細地稟告世尊。世尊允許之後，右繞佛而出，前往文殊所在的地方。這六千比丘是舍利弗自己一同居住、出家不久的弟子，他們是海覺比丘、善生比丘、福光比丘、電生比丘、凈行比丘、天德比丘等等（並非小乘佛教所列）。這六千比丘都曾經供養無量諸佛，深深地種植善根，理解能力廣大，信眼明亮透徹，他們的心胸寬廣，觀察佛的境界，了解法的本性，饒益眾生，常常喜歡勤奮地尋求諸佛的功德，他們都是文殊說法教化出來的。舍利弗令諸位比丘觀看文殊師利清凈的身相以及眾會具足。
【English Translation】 English version: They are all unable to know the realm of the Bodhisattva's practice. The meaning of these verses mostly elucidates the functions of the perfect cause and perfect effect, and so on.
(Chapter 61) At that time, Bodhisattva Samantabhadra (Universal Virtue Bodhisattva) surveyed the assembly, using expedients equal to the Dharma Realm, expedients equal to the Space Realm, expedients equal to the Realm of Sentient Beings, and expedients equal to the light and shadow of all Dharmas. For the Bodhisattvas, he used ten kinds of Dharma phrases to speak of this Lion's Yawning Samadhi (a type of meditation), extensively elucidating the free and superior functions of the dependent and principal realms. At that time, the Tathagata (another name for Buddha), wishing to enable the Bodhisattvas to abide in this Samadhi, emitted great light from the white hair between his eyebrows, named the Gate of Universally Illuminating the Dharma Realm of the Three Times. This light universally illuminated the Buddha lands of all worlds in the ten directions, extensively elucidating the Tathagata's divine functions. Then it was said that Manjushri (Bodhisattva of Wisdom), relying on the Buddha's divine power, wished to reiterate the various divine transformations in this Jeta Grove (Jetavana Monastery), and spoke in verses: 'You should observe this Jeta Grove, with the Buddha's majestic power vast and boundless, all adornments are manifested, and the ten Dharma Realms are all filled,' and so on. These twenty-six lines of verses praise what was seen before. At that time, because of the Buddha's Samadhi light illuminating them, the Bodhisattvas immediately entered such a Samadhi, obtained the gate of unspeakable great compassion, and extensively performed Buddha deeds in the ten directions, subduing sentient beings. At that time, Manjushri came out from the Well-Dwelling Pavilion, made various offerings to the Buddha, and then took his leave, heading south towards the human realm. At that time, Venerable Shariputra (foremost in wisdom among Buddha's disciples), relying on the Buddha's divine power, saw Manjushri (another name for Manjushri Bodhisattva) and the Bodhisattvas leaving the Jeta Grove and going to the human realm, and thought to himself: 'I should now go south with them.' At that time, Shariputra and six thousand Bhikshus (monks) came out from their dwelling places, went to the Buddha's place, and reported in detail to the World Honored One. After the World Honored One permitted them, they circumambulated the Buddha to the right and went to where Manjushri was. These six thousand Bhikshus were Shariputra's own disciples who had lived and left home with him not long ago, namely Bhikshu Haijue, Bhikshu Shansheng, Bhikshu Fuguang, Bhikshu Diansheng, Bhikshu Jingxing, Bhikshu Tiande, etc. (not listed in the Hinayana). These six thousand had all made offerings to immeasurable Buddhas, deeply planted good roots, had great understanding, clear eyes of faith, broad minds, observed the Buddha's realm, understood the fundamental nature of the Dharma, benefited sentient beings, and always delighted in diligently seeking the merits of the Buddhas. They were all taught and transformed by Manjushri's Dharma teachings. Shariputra instructed the Bhikshus to observe Manjushri's pure form and the complete assembly.
等。諸比丘聞。心意清凈。信解堅固。舉身踴躍。憂苦悉除。具菩薩根。得菩薩力入深境界。白言。大師將引我等往勝人所。時舍利弗將至文殊所已白言。此諸比丘愿得奉覲。諸比丘白文殊言。愿我悉得仁者所得。文殊以十事勸之。令行菩提道。諸比丘聞即得無礙眼三昧。見一切佛境界。悉見諸佛種種依正。知十方世界眾生前後十生。憶彼界中過未十劫。念彼如來十本生事。成道轉法輪神變說法各有十種。又即成就十千三昧。文殊乃勸諸比丘住普賢行(故知所得未入普賢行)。
○(卷六十二)文殊勸已南行至福城東。住莊嚴幢娑羅林中。說普照法界修多羅時。無量百千億龍生人天中。一萬龍于阿耨菩提得不退轉。無量眾生於三乘中各得調伏。福城中優婆塞優婆夷童子童女數各五百皆來集已。五百童子中善財為首。文殊於是觀察善財得名因緣等。知因緣已又知童子已曾供佛深種善根成佛法器。文殊觀察已而為說法。說一切佛積集法相續次第法眾會清凈法法輪法法身法等(如初句)。令其發心。聞已勤求阿耨菩提。說偈讚歎自責等。文殊印述令親近善友。向菩提行親近善友。是具一切智最初因緣。善財問。云何學菩薩行修菩薩行。趣行凈入成就隨順憶念增廣。令普賢行速得圓滿。文殊更勸近善知識。從此南行有勝
【現代漢語翻譯】 現代漢語譯本：眾比丘聽聞后，心意清凈，信解堅固，全身踴躍，憂愁痛苦全部消除，具備菩薩的根基，得到菩薩的力量，進入深奧的境界。他們稟告說：『大師將引導我們前往殊勝之人那裡。』當時，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）將他們帶到文殊（Mañjuśrī，象徵智慧的菩薩）那裡后稟告說：『這些比丘希望能夠拜見您。』眾比丘對文殊說：『愿我們全部得到您所得到的。』文殊用十件事勸勉他們，讓他們奉行菩提道。眾比丘聽聞后，立即得到無礙眼三昧（samādhi，一種禪定狀態），見到一切佛的境界，完全見到諸佛種種的依報和正報，知道十方世界眾生前後十世的經歷，憶念那個世界中過去和未來十劫的事情，憶念那些如來十次重要的本生故事，成就佛道、轉法輪、神變說法各有十種。又立即成就一萬種三昧。文殊於是勸勉眾比丘安住于普賢行（Samantabhadra，象徵大行愿的菩薩）（因此可知他們所得到的還沒有進入普賢行）。 （卷六十二）文殊勸勉完畢後向南行走，到達福城東邊，住在莊嚴幢娑羅林中。宣說普照法界修多羅（sūtra，佛經）時，無量百千億龍、人和天眾中，有一萬條龍在阿耨菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）中得到不退轉。無量眾生在聲聞乘、緣覺乘、菩薩乘中各自得到調伏。福城中的優婆塞（upāsaka，男居士）、優婆夷（upāsikā，女居士）、童子、童女各有五百人都來聚集。五百童子中，善財（Sudhana，求法者）為首。文殊於是觀察善財得到名字的因緣等等，知道因緣后又知道這個童子曾經供養佛，深深種下善根，是成就佛法的器皿。文殊觀察完畢后為他說法，宣說一切佛積集法、相續次第法、眾會清凈法、法輪法、法身法等等（如第一句），令他發起菩提心。聽聞後勤奮尋求阿訇菩提。文殊說偈讚歎自己等。文殊印可並敘述親近善友，向菩提行親近善友，是具足一切智慧最初的因緣。善財問：『如何學習菩薩行、修菩薩行，趣向、行進、清凈、進入、成就、隨順、憶念、增廣，令普賢行迅速得到圓滿？』文殊再次勸勉親近善知識。從此向南行走，有殊勝之處。
【English Translation】 English version: The Bhikshus (bhikkhu, Buddhist monks) heard this, and their minds became clear and pure. Their faith and understanding were strengthened, and their whole bodies rejoiced. All their sorrows and sufferings were removed. They possessed the roots of Bodhisattvas (bodhisattva, beings on the path to Buddhahood), obtained the power of Bodhisattvas, and entered into profound states. They reported, 'The master will lead us to the place of the superior person.' At that time, Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) led them to Mañjuśrī (the Bodhisattva of wisdom) and reported, 'These Bhikshus wish to pay their respects to you.' The Bhikshus said to Mañjuśrī, 'May we all obtain what you have obtained.' Mañjuśrī exhorted them with ten matters, causing them to practice the Bodhi path. Upon hearing this, the Bhikshus immediately obtained the Samadhi (samādhi, a state of meditative consciousness) of unobstructed vision, seeing all the realms of the Buddhas, fully seeing the various environments and retinue of the Buddhas, knowing the past and future ten lives of beings in the ten directions, recalling the past and future ten kalpas (kalpa, an aeon) in those realms, and remembering the ten fundamental birth stories of those Tathagatas (tathāgata, 'one who has thus gone,' an epithet of the Buddha), each with ten kinds of enlightenment, turning the Dharma wheel, miraculous transformations, and Dharma teachings. Furthermore, they immediately attained ten thousand Samadhis. Mañjuśrī then exhorted the Bhikshus to abide in the practice of Samantabhadra (the Bodhisattva of great vows and practice) (thus knowing that what they had obtained had not yet entered the practice of Samantabhadra). (Volume 62) After Mañjuśrī finished his exhortation, he traveled south to the east of Fortune City, residing in the adorned banner Sāla forest. While expounding the 'Universally Illuminating Dharma Realm Sutra' (sūtra, a Buddhist scripture), among the immeasurable hundreds of thousands of millions of dragons, humans, and celestial beings, ten thousand dragons attained non-retrogression in Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment). Immeasurable beings were each tamed within the Śrāvakayāna (the vehicle of disciples), Pratyekabuddhayāna (the vehicle of solitary Buddhas), and Bodhisattvayāna (the vehicle of Bodhisattvas). Five hundred Upāsakas (male lay devotees), Upāsikās (female lay devotees), boys, and girls from Fortune City all gathered. Among the five hundred boys, Sudhana (a seeker of Dharma) was the leader. Mañjuśrī then observed the causes and conditions of Sudhana obtaining his name, etc., and knowing the causes and conditions, he also knew that this boy had once made offerings to the Buddhas, deeply planting good roots, and was a vessel for accomplishing the Buddha Dharma. After observing, Mañjuśrī expounded the Dharma for him, explaining the accumulation of Dharma by all Buddhas, the successive order of Dharma, the pure Dharma of the assembly, the Dharma wheel Dharma, the Dharmakāya Dharma (the body of Dharma), etc. (as in the first sentence), causing him to generate the Bodhi mind. Upon hearing this, he diligently sought Anuttarā-samyak-saṃbodhi. Mañjuśrī spoke verses praising himself, etc. Mañjuśrī affirmed and narrated the importance of associating with good friends, and approaching good friends on the path to Bodhi is the initial cause for possessing all wisdom. Sudhana asked, 'How does one learn the Bodhisattva practice, cultivate the Bodhisattva practice, approach, advance, purify, enter, accomplish, accord with, remember, and expand, so that the practice of Samantabhadra can be quickly perfected?' Mañjuśrī again exhorted him to draw near to good spiritual advisors. From here, traveling south, there is a superior place.
樂國。妙峰山有德云比丘(云云)。德云比丘告善財言。我得自在決定解力。信眼清凈智光照耀。普觀境界離一切障。善巧觀察普眼明徹。具清凈行往詣十方國土。供養諸佛持諸佛法等。善男子。我唯得此憶念一切諸佛境界智慧光明普見法門。豈能了達諸大菩薩無邊智慧清凈行門。廣明唸佛法門。於一念中見一切剎一切諸佛。次令南行。海門國海云比丘。善財一心念善知識教及以法門。至海云所見已(云云)。問。云何舍凡夫地入如來地等。海云言。我住此十二年。來常以大海為其境界思惟大海。廣大無量甚深難測漸次深廣。如是觀時大海有蓮華現。華中佛現。為我說普眼法門。我唯知此普眼法門。善住比丘住楞伽道邊海岸聚落。善財至已見此比丘。從空中來往語善財言。我已成就無礙解脫門。見一切眾生心行等。皆無障礙供養諸佛皆得自在。
(卷六十三)至達里鼻荼國城名自在。有人名彌伽。大士所得菩薩妙音陀羅尼光明法門。次南行至住林聚落有解脫長者。所得如來無礙莊嚴解脫門。次南行至閻浮提畔摩利伽羅國。有海幢比丘。所得般若波羅蜜境界清凈光明門。
(卷六十四)漸次南行至海潮住處普莊嚴園林。有休舍優婆夷。所得離憂安隱幢解脫法門。次南行至那羅素國。有毗目瞿沙。語善財言。
【現代漢語翻譯】 現代漢語譯本： 樂國（Sukhavati）。妙峰山有德云比丘（Bhikkhu Gunamegha）。德云比丘告訴善財說：『我獲得了自在決定解力，信眼清凈，智慧光明照耀，普遍觀察境界，遠離一切障礙，善巧觀察，普眼明徹，具足清凈的行為，前往十方國土，供養諸佛，持諸佛法等等。』善男子，我僅僅獲得了這個憶念一切諸佛境界智慧光明普見法門，怎麼能夠了達諸大菩薩無邊智慧清凈行門，廣明唸佛法門，於一念中見到一切剎土一切諸佛呢？』接著讓他向南行走，到海門國去尋找海云比丘。善財一心念著善知識的教導以及法門，到達海云處，拜見之後（省略）。問：『如何捨棄凡夫地而進入如來地等等？』海云說：『我住在這裡十二年，經常以大海作為我的境界，思維大海廣大無量，極其深邃難以測量，逐漸深廣。這樣觀察的時候，大海中有蓮花顯現，花中有佛顯現，為我說普眼法門。我只知道這個普眼法門。』善住比丘住在楞伽道邊的海岸聚落。善財到達后見到了這位比丘，比丘從空中來往，告訴善財說：『我已經成就了無礙解脫門，見到一切眾生的心行等等，都沒有障礙，供養諸佛都能夠自在。』
（卷六十三）到達達里鼻荼國，城名叫自在。有一個人名叫彌伽（Megha），大士，他獲得了菩薩妙音陀羅尼光明法門。接著向南行走，到達住林聚落，有解脫長者，他獲得瞭如來無礙莊嚴解脫門。接著向南行走，到達閻浮提畔的摩利伽羅國（Malikara），有海幢比丘，他獲得了般若波羅蜜境界清凈光明門。
（卷六十四）逐漸向南行走，到達海潮居住處的普莊嚴園林。有休舍優婆夷（Susa Upasika），她獲得了離憂安隱幢解脫法門。接著向南行走，到達那羅素國（Narasu），有毗目瞿沙（Vimuktagosha），他告訴善財說：
【English Translation】 English version: In Sukhavati (Land of Bliss). On Mount Myofong, there is Bhikkhu Gunamegha (Cloud of Virtue). Bhikkhu Gunamegha said to Sudhana: 'I have obtained the power of unhindered and decisive understanding, my eye of faith is pure, the light of wisdom shines, I universally observe all realms, free from all obstacles, skillfully observing, my universal eye is clear and bright, possessing pure conduct, I go to the ten directions of lands, making offerings to all Buddhas, upholding all the Buddhas' teachings, and so on.' 'Good man, I have only obtained this Dharma-gate of universally seeing the wisdom and light of all Buddhas' realms through recollection. How can I comprehend the boundless wisdom and pure conduct of all great Bodhisattvas, extensively clarifying the Dharma-gate of Buddha-recollection, seeing all lands and all Buddhas in a single thought?' Then he instructed him to travel south to Haimen country to seek out Bhikkhu Hayagriva. Sudhana, with a focused mind, remembered the teachings and Dharma-gates of the wise teacher, arrived at Hayagriva's place, and after meeting him (omitted). He asked: 'How does one abandon the state of an ordinary person and enter the state of a Tathagata, and so on?' Hayagriva said: 'I have lived here for twelve years, constantly using the great ocean as my realm, contemplating the great ocean as vast and boundless, extremely deep and difficult to measure, gradually deepening and widening. While observing in this way, a lotus flower appeared in the great ocean, and a Buddha appeared in the flower, speaking the Universal Eye Dharma-gate to me. I only know this Universal Eye Dharma-gate.' Bhikkhu Susthita lived in a coastal village near the road to Lanka. Sudhana arrived and saw this Bhikkhu, who came and went from the sky, and said to Sudhana: 'I have already attained the Unobstructed Liberation Gate, seeing the minds and actions of all sentient beings, and so on, without any obstacles, making offerings to all Buddhas with complete freedom.'
(Chapter 63) Arriving at the country of Dravida, a city named Freedom. There was a person named Megha (Cloud), a great being, who had obtained the Dharma-gate of the Bodhisattva's Wondrous Sound Dharani Light. Then, traveling south, arriving at the Zhulin village, there was the Elder Vimoksha, who had obtained the Tathagata's Unobstructed Adornment Liberation Gate. Then, traveling south, arriving at Malikara (Garland Maker) in Jambudvipa, there was Bhikkhu Samudradhvaja, who had obtained the Pure Light Gate of the Prajnaparamita Realm.
(Chapter 64) Gradually traveling south, arriving at the Puzhuangyan Garden where the sea tides dwell. There was Upasika Susa (Tranquility), who had obtained the Liberation Dharma-gate of the Sorrow-Free and Peaceful Banner. Then, traveling south, arriving at the country of Narasu, there was Vimuktagosha (Voice of Liberation), who said to Sudhana:
我得菩薩無勝幢解脫。善財言。其相云何。時毗目仙人以右手摩善財頂執善財手。即見十方各十佛剎塵數界佛相好威儀。善財因此得毗盧遮那藏三昧。攝諸陀羅尼。次到伊沙那聚落勝熱婆羅門。所得菩薩無盡輪解脫法門。
(卷六十五)次到師子奮迅城。有慈行童女。是師子幢王女。是女于王宮中坐毗盧藏殿。善財見已問女。女言。汝觀我所住宮殿。觀已乃見一一壁柱鏡相形珠寶鈴樹纓絡等中悉見法界。一切如來從初發心成道說法現入涅槃。此是般若波羅蜜普莊嚴法門。我思惟時得一切陀羅尼門。次到三眼國。善見比丘語善財言。我年既少出家又近。我此生中於三十八恒河沙諸佛所凈修梵行。或一佛所一日一夜。或七日七夜乃至不可說劫。於一念中十方界眾生恭敬供養佛。菩薩行海諸根海等皆悉現前。得菩薩隨順燈解脫法門。次到名聞國。自在主童子與十千童子在河上戲砂。得一切工巧大神通智光解脫法門。海住城具足優婆夷語善財言。我得菩薩無盡福德藏解脫法門。於一小器隨一切眾生所欲。出於四事不可窮盡。十方皆然。大興城明智居士。居市四衢十千眷屬。皆令發心善根增長。所得隨意出生福德藏解脫法門。
(卷六十六)次到師子宮城法寶髻長者所。得菩薩無量福德寶藏解脫法門。次至藤根國普
【現代漢語翻譯】 我獲得了菩薩無勝幢解脫（Bodhisattva's Unsurpassed Banner Liberation）。善財（Sudhana）問：『它的相狀是怎樣的？』當時，毗目仙人（Vimukta Ascetic）用右手摩善財的頭頂，握住善財的手，善財立即見到十方各如十佛剎塵數世界中的佛的相好威儀。善財因此得到了毗盧遮那藏三昧（Vairocana Treasury Samadhi），攝持一切陀羅尼（dharani）。 接著，善財來到伊沙那（Isana）聚落，拜訪勝熱婆羅門（Victorious Heat Brahmin），獲得了菩薩無盡輪解脫法門（Bodhisattva's Endless Wheel Liberation Dharma Gate）。 （卷六十五）接著，善財來到師子奮迅城（Lion's Vigorous City），拜訪慈行童女（Loving Conduct Maiden），她是師子幢王（Lion Banner King）的女兒。這位童女在王宮中的毗盧藏殿（Vairocana Treasury Hall）中。善財見到她后問道。童女說：『你觀察我所居住的宮殿。』觀察之後，善財見到每一根壁柱、鏡子、相形珠寶、鈴樹、瓔珞等之中，都顯現出法界（Dharmadhatu）的一切景象，一切如來（Tathagata）從最初發心、成道、說法，到示現進入涅槃（Nirvana）。這是般若波羅蜜普莊嚴法門（Prajnaparamita Universal Adornment Dharma Gate）。我思惟此法門時，得到一切陀羅尼門（dharani gate）。接著，善財來到三眼國（Three-Eyed Country）。善見比丘（Well-Seeing Bhiksu）對善財說：『我年紀尚小，出家時間也不長。我此生中在三十八恒河沙數諸佛（Buddha）處清凈修習梵行（Brahma-carya），或者在一尊佛處一日一夜，或者七日七夜，乃至不可說劫。在一念之中，十方世界眾生恭敬供養佛，菩薩行海、諸根海等都全部顯現。我得到了菩薩隨順燈解脫法門（Bodhisattva's Following Lamp Liberation Dharma Gate）。』接著，善財來到名聞國（Renown Country）。自在主童子（Lord of Freedom Youth）與一萬童子在河邊嬉戲玩沙，得到了能成就一切工巧的大神通智光解脫法門（Great Supernatural Wisdom Light Liberation Dharma Gate）。海住城（Sea Dwelling City）的具足優婆夷（Endowed Upasika）對善財說：『我得到了菩薩無盡福德藏解脫法門（Bodhisattva's Endless Merit Treasury Liberation Dharma Gate）。』在一個小小的器皿中，能隨一切眾生的願望，涌現出四事供養，無窮無盡，十方世界都是如此。大興城（Great Flourishing City）的明智居士（Wise Householder）居住在市中心的十字路口，他的一萬眷屬都發菩提心，善根增長。他得到了隨意出生福德藏解脫法門（Willful Birth of Merit Treasury Liberation Dharma Gate）。 （卷六十六）接著，善財來到師子宮城（Lion Palace City），拜訪法寶髻長者（Dharma Jewel Crest Elder），得到了菩薩無量福德寶藏解脫法門（Bodhisattva's Immeasurable Merit Jewel Treasury Liberation Dharma Gate）。接著，善財來到藤根國（Vine Root Country），拜訪普
【English Translation】 I have attained the Bodhisattva's Unsurpassed Banner Liberation. Sudhana asked, 'What is its form?' At that time, the Ascetic Vimukta, with his right hand, stroked Sudhana's head and held Sudhana's hand. Immediately, Sudhana saw the auspicious marks and majestic demeanor of the Buddhas in worlds as numerous as the dust particles in ten directions, each equal to ten Buddha-fields. Because of this, Sudhana attained the Vairocana Treasury Samadhi, encompassing all dharanis. Next, Sudhana went to the Isana settlement and visited the Victorious Heat Brahmin, obtaining the Bodhisattva's Endless Wheel Liberation Dharma Gate. (Chapter 65) Next, Sudhana went to Lion's Vigorous City. There was the Loving Conduct Maiden, the daughter of the Lion Banner King. This maiden was in the Vairocana Treasury Hall in the royal palace. When Sudhana saw her, he asked. The maiden said, 'Observe the palace where I dwell.' After observing, Sudhana saw that in each pillar, mirror, jeweled ornament, bell-tree, and garland, the entire Dharmadhatu was revealed. All Tathagatas, from their initial aspiration, enlightenment, Dharma-teaching, to their manifestation of entering Nirvana, were present. This is the Prajnaparamita Universal Adornment Dharma Gate. When I contemplate this Dharma Gate, I obtain all dharani gates.' Next, Sudhana went to the Three-Eyed Country. The Bhiksu Well-Seeing said to Sudhana, 'I am young in age and recently ordained. In this life, I have purely cultivated Brahma-carya at the places of thirty-eight Ganges-sand-number of Buddhas, either for one day and one night at one Buddha's place, or for seven days and seven nights, even up to unspeakable kalpas. In one thought, the beings of the ten directions respectfully make offerings to the Buddhas. The ocean of Bodhisattva practices, the ocean of faculties, and so on, all appear before me. I have obtained the Bodhisattva's Following Lamp Liberation Dharma Gate.' Next, Sudhana went to Renown Country. The Lord of Freedom Youth was playing in the sand by the river with ten thousand youths, obtaining the Great Supernatural Wisdom Light Liberation Dharma Gate that accomplishes all crafts. The Upasika Endowed of Sea Dwelling City said to Sudhana, 'I have obtained the Bodhisattva's Endless Merit Treasury Liberation Dharma Gate.' In a small vessel, according to the desires of all beings, the four requisites emerge inexhaustibly, and this is so in all ten directions. The Wise Householder of Great Flourishing City dwells at the crossroads of the market, and he causes his ten thousand family members to generate the aspiration for enlightenment and increase their roots of goodness. He has obtained the Willful Birth of Merit Treasury Liberation Dharma Gate. (Chapter 66) Next, Sudhana went to Lion Palace City and visited the Dharma Jewel Crest Elder, obtaining the Bodhisattva's Immeasurable Merit Jewel Treasury Liberation Dharma Gate. Next, Sudhana went to Vine Root Country and visited Pu
門城。普眼長者治一切病。病差已具與一切四事。如應說法具足諸行。所得一切普見諸佛歡喜法門。次到多羅幢城。無厭足王如法治國。十千大臣共王理事。十萬猛卒種種治人。語善財言。我此土眾生殺盜乃至邪見作余方便。不能令其見已生厭發心。所得如幻解脫法門。次至妙光城。大光王於四衢道以一切資生攝取眾生。所得大慈隨順世間三昧解脫法門。次到安住王都。有不動優婆夷。以堂宇中一切金色光明攝生。所得菩薩難摧伏智慧藏解脫法門。
(卷六十七)次至都薩羅城。遍行外道是出家外道。城東有山名曰善得。于彼山上徐步經行。十千梵眾之所圍繞。所得至一切處解脫法門。次到廣大國。鬻香長者名優缽羅華。所得調和香法。次到樓閣城。見船師名婆施羅。在城門外與百千商人無量大眾海岸上住說大海法。所得大悲幢行。次到可樂城。長者名無上勝。在其城東大莊嚴幢無憂林中。無量商人百千居士圍繞說法。所得至一切處菩薩行清凈門。次到輸那國迦陵城月光園。比丘尼名師子頻申。所得成就一切智解脫法門。
(卷六十八)次至險難國。寶莊嚴城市廛北宅中有女名婆須蜜多。所得離貪慾際解脫法門。次至善度城。居士名鞞瑟胝羅。所得不般涅槃際解脫法門。次至補怛洛迦山。菩薩名觀自在。
【現代漢語翻譯】 現代漢語譯本： 門城（name of a city）。普眼長者（Puyan, a wise elder）治療一切疾病，病好之後給予一切四事供養（four kinds of offerings）。如理如法地說法，具足各種修行。所得到的法門是普見諸佛歡喜法門（the Dharma gate of universally seeing all Buddhas and rejoicing）。
接下來到達多羅幢城（name of a city）。無厭足王（Wuyanzu, a king）如法治理國家，一萬大臣與國王共同處理政事，十萬勇猛的士兵用各種方法管理人民。國王告訴善財童子說：『我這國土的眾生，即使做了殺生、偷盜乃至邪見等惡事，用其他方法也不能讓他們見到後生起厭惡之心併發菩提心。』他所得到的法門是如幻解脫法門（the Dharma gate of illusion-like liberation）。
接下來到達妙光城（name of a city）。大光王（Daguang, a king）在四通八達的道路上用一切生活物資來攝取眾生，他所得到的法門是大慈隨順世間三昧解脫法門（the Dharma gate of great compassion, following the world, samadhi liberation）。
接下來到達安住王都（name of a city）。有一位名叫不動優婆夷（Budong, a female lay disciple）的人，用殿堂中一切金色的光明來攝受眾生，她所得到的法門是菩薩難摧伏智慧藏解脫法門（the Dharma gate of the Bodhisattva's indestructible treasury of wisdom liberation）。
(卷六十七) 接下來到達都薩羅城（name of a city）。遍行外道（Bianxing, a non-Buddhist practitioner）是出家的外道。城東有一座山名叫善得山（Shande Mountain），他在那座山上緩慢地行走，有十千梵眾圍繞著他，他所得到的法門是至一切處解脫法門（the Dharma gate of reaching all places liberation）。
接下來到達廣大國（name of a country）。賣香的長者名叫優缽羅華（Youbo Luohua），他所得到的是調和香法（the method of blending incense）。
接下來到達樓閣城（name of a city）。見到一位名叫婆施羅（Poshila, a captain）的船師，他在城門外與成百上千的商人和無數的大眾在海岸上講述大海的法則，他所得到的法門是大悲幢行（the practice of the banner of great compassion）。
接下來到達可樂城（name of a city）。長者名叫無上勝（Wushangsheng），他在城東的大莊嚴幢無憂林中，被無數的商人和成百上千的居士圍繞著說法，他所得到的法門是至一切處菩薩行清凈門（the pure gate of the Bodhisattva's practice of reaching all places）。
接下來到達輸那國迦陵城（name of a city）的月光園。比丘尼名叫師子頻申（Shizi Pinxin, a bhikshuni），她所得到的法門是成就一切智解脫法門（the Dharma gate of accomplishing all-knowing wisdom liberation）。
(卷六十八) 接下來到達險難國（name of a country）。寶莊嚴城市（name of a city）的北面住宅中有一位女子名叫婆須蜜多（Posumiduo），她所得到的法門是離貪慾際解脫法門（the Dharma gate of liberation from the boundary of greed）。
接下來到達善度城（name of a city）。居士名叫鞞瑟胝羅（Pisizhila），他所得到的法門是不般涅槃際解脫法門（the Dharma gate of non-parinirvana liberation）。
接下來到達補怛洛迦山（Mount Potalaka）。菩薩名叫觀自在（Avalokitesvara）。
【English Translation】 English version: Gate City (name of a city). Elder Puyan (Puyan, a wise elder) cures all illnesses, and after the illnesses are cured, he provides all four kinds of offerings (four kinds of offerings). He preaches the Dharma according to the Dharma, complete with all kinds of practices. The Dharma gate he obtained is the Dharma gate of universally seeing all Buddhas and rejoicing (the Dharma gate of universally seeing all Buddhas and rejoicing).
Next, he arrived at Taradhvaja City (name of a city). King Wuyanzu (Wuyanzu, a king) governs the country according to the Dharma. Ten thousand ministers handle affairs with the king, and one hundred thousand brave soldiers manage the people in various ways. The king told Sudhana: 'The beings in my country, even if they commit evil deeds such as killing, stealing, and even wrong views, cannot be made to feel disgusted and develop Bodhicitta after seeing them by other means.' The Dharma gate he obtained is the illusion-like liberation Dharma gate (the Dharma gate of illusion-like liberation).
Next, he arrived at Wonderful Light City (name of a city). King Daguang (Daguang, a king) uses all living supplies to gather beings on the thoroughfares. The Dharma gate he obtained is the Dharma gate of great compassion, following the world, samadhi liberation (the Dharma gate of great compassion, following the world, samadhi liberation).
Next, he arrived at Anzhu Royal City (name of a city). There is a female lay disciple named Budong (Budong, a female lay disciple) who uses all the golden light in the hall to gather beings. The Dharma gate she obtained is the Bodhisattva's indestructible treasury of wisdom liberation Dharma gate (the Dharma gate of the Bodhisattva's indestructible treasury of wisdom liberation).
(Chapter 67) Next, he arrived at Tusala City (name of a city). The wandering non-Buddhist practitioner Bianxing (Bianxing, a non-Buddhist practitioner) is an ordained non-Buddhist. There is a mountain east of the city called Shande Mountain (Shande Mountain). He walks slowly on that mountain, surrounded by ten thousand Brahma followers. The Dharma gate he obtained is the Dharma gate of reaching all places liberation (the Dharma gate of reaching all places liberation).
Next, he arrived at Vast Country (name of a country). The incense-selling elder is named Youbo Luohua (Youbo Luohua). What he obtained is the method of blending incense (the method of blending incense).
Next, he arrived at Pavilion City (name of a city). He saw a captain named Poshila (Poshila, a captain), who was outside the city gate with hundreds of thousands of merchants and countless people on the coast, speaking about the laws of the sea. The Dharma gate he obtained is the practice of the banner of great compassion (the practice of the banner of great compassion).
Next, he arrived at Delightful City (name of a city). The elder is named Wushangsheng (Wushangsheng). He is in the Great Adornment Banner Worry-Free Grove east of the city, surrounded by countless merchants and hundreds of thousands of laypeople, preaching the Dharma. The Dharma gate he obtained is the pure gate of the Bodhisattva's practice of reaching all places (the pure gate of the Bodhisattva's practice of reaching all places).
Next, he arrived at Moonlight Garden in Kalinga City (name of a city), Suna Country. The Bhikshuni is named Shizi Pinxin (Shizi Pinxin, a bhikshuni). The Dharma gate she obtained is the Dharma gate of accomplishing all-knowing wisdom liberation (the Dharma gate of accomplishing all-knowing wisdom liberation).
(Chapter 68) Next, he arrived at Dangerous Country (name of a country). In the northern residence of Baozhuangyan City (name of a city), there is a woman named Posumiduo (Posumiduo). The Dharma gate she obtained is the Dharma gate of liberation from the boundary of greed (the Dharma gate of liberation from the boundary of greed).
Next, he arrived at Good Crossing City (name of a city). The layperson is named Pisizhila (Pisizhila). The Dharma gate he obtained is the Dharma gate of non-parinirvana liberation (the Dharma gate of non-parinirvana liberation).
Next, he arrived at Mount Potalaka (Mount Potalaka). The Bodhisattva is named Avalokitesvara (Avalokitesvara).
語善財。我已成就大悲行解脫法門。我住此門常在一切諸如來所。普現一切眾生之前。各以一法攝之。以同類形而共居止。次有正趣菩薩從東方來。觀自在菩薩令善財至正趣所。得普門速疾解脫法門。次至墮羅缽底城大天神所。得雲網解脫法門。次至此閻浮提摩竭提國菩提場中。有主地神其名安住。所得不可壞智慧藏解脫法門。次至迦毗羅城。主夜神名婆珊婆演底。所得破一切眾生暗法光明解脫法門。
(卷六十九)次至此閻浮提摩竭提國菩提場中。主夜神名普德凈光。所得寂靜禪定樂普游步解脫法門。次近有夜神名喜目觀察。所得不思議大勢力普喜幢解脫法門。
(卷七十)次至此眾會中。普救眾生妙德主夜神。所得普現一切世間調伏眾生解脫法門。
(卷七十一)於此不遠有主夜神。名寂靜音海。所得唸唸出生廣大喜莊嚴解脫法門。次至此菩提場如來會中。主夜神名守護一切城增長威力。所得甚深自在妙音解脫法門。
(卷七十二)次至此佛會中。主夜神名開敷一切樹華。所得廣大喜光明解脫法門。
(卷七十三)此道場中主夜神。名大愿精進力救護一切眾生。所得教化眾生令生善根解脫法門。
(卷七十四)此閻浮洲有一園林名嵐毗尼。有神名妙德圓滿。所得示現受生自
【現代漢語翻譯】 現代漢語譯本：語善財（Shan Cai，人名）。『我已經成就了大悲行解脫法門。我住在這個法門中，常常在一切諸如來（Tathagata，佛的稱號）所在之處，普遍顯現在一切眾生面前，各自用一種法門來攝受他們，以同類的形象共同居住。』接下來有正趣菩薩（Zheng Qu Pusa）從東方來，觀自在菩薩（Guan Zi Zai Pusa，即觀音菩薩）讓善財童子去正趣菩薩那裡，得到了普門速疾解脫法門。之後到達墮羅缽底城（Duo Luo Bo Di Cheng）的大天神那裡，得到了雲網解脫法門。之後到達這個閻浮提（Yan Fu Ti，佛教中的一個大洲）的摩竭提國（Mo Jie Ti Guo）菩提場中，有一位主地神，名叫安住（An Zhu），得到了不可壞智慧藏解脫法門。之後到達迦毗羅城（Jia Pi Luo Cheng），主夜神名叫婆珊婆演底（Po Shan Po Yan Di），得到了破一切眾生暗法光明解脫法門。 （卷六十九）之後到達這個閻浮提（Yan Fu Ti）的摩竭提國（Mo Jie Ti Guo）菩提場中，主夜神名叫普德凈光（Pu De Jing Guang），得到了寂靜禪定樂普游步解脫法門。之後靠近一位夜神，名叫喜目觀察（Xi Mu Guan Cha），得到了不思議大勢力普喜幢解脫法門。 （卷七十）之後到達這個眾會中，普救眾生妙德主夜神（Pu Jiu Zhong Sheng Miao De Zhu Ye Shen），得到了普現一切世間調伏眾生解脫法門。 （卷七十一）在這裡不遠處有一位主夜神，名叫寂靜音海（Ji Jing Yin Hai），得到了唸唸出生廣大喜莊嚴解脫法門。之後到達這個菩提場如來會中，主夜神名叫守護一切城增長威力（Shou Hu Yi Qie Cheng Zeng Zhang Wei Li），得到了甚深自在妙音解脫法門。 （卷七十二）之後到達這個佛會中，主夜神名叫開敷一切樹華（Kai Fu Yi Qie Shu Hua），得到了廣大喜光明解脫法門。 （卷七十三）這個道場中的主夜神，名叫大愿精進力救護一切眾生（Da Yuan Jing Jin Li Jiu Hu Yi Qie Zhong Sheng），得到了教化眾生令生善根解脫法門。 （卷七十四）這個閻浮洲（Yan Fu Zhou）有一個園林名叫嵐毗尼（Lan Pi Ni），有一位神名叫妙德圓滿（Miao De Yuan Man），得到了示現受生自
【English Translation】 English version: Said Shan Cai (Shan Cai, a name). 'I have already accomplished the Great Compassion Practice Liberation Dharma Gate. I dwell in this gate and am always present in all the places of the Tathagatas (Tathagata, an epithet of the Buddha), universally appearing before all sentient beings, each being drawn in by a single Dharma, dwelling together in similar forms.' Next, a Zheng Qu Bodhisattva (Zheng Qu Pusa) came from the east. Guan Zi Zai Bodhisattva (Guan Zi Zai Pusa, i.e., Avalokiteshvara Bodhisattva) instructed Shan Cai to go to Zheng Qu, and he obtained the Universal Gate Swift Liberation Dharma Gate. After that, he arrived at the great deity in the city of Duo Luo Bo Di (Duo Luo Bo Di Cheng) and obtained the Cloud Net Liberation Dharma Gate. After that, he arrived at the Bodhi field in the country of Mo Jie Ti (Mo Jie Ti Guo) in this Jambudvipa (Yan Fu Ti, a continent in Buddhism), where there was a earth deity named An Zhu (An Zhu), and he obtained the Indestructible Wisdom Treasury Liberation Dharma Gate. After that, he arrived at the city of Jia Pi Luo (Jia Pi Luo Cheng), where the night deity was named Po Shan Po Yan Di (Po Shan Po Yan Di), and he obtained the Dharma Light Liberation Dharma Gate that breaks through the darkness of all sentient beings. (Chapter 69) After that, he arrived at the Bodhi field in the country of Mo Jie Ti (Mo Jie Ti Guo) in this Jambudvipa (Yan Fu Ti), where the night deity was named Pu De Jing Guang (Pu De Jing Guang), and he obtained the Tranquil Samadhi Bliss Universal Wandering Liberation Dharma Gate. After that, he approached a night deity named Xi Mu Guan Cha (Xi Mu Guan Cha), and he obtained the Inconceivable Great Power Universal Joy Banner Liberation Dharma Gate. (Chapter 70) After that, he arrived in this assembly, where the night deity named Pu Jiu Zhong Sheng Miao De (Pu Jiu Zhong Sheng Miao De), who universally saves sentient beings, obtained the Universal Manifestation in All Worlds Taming Sentient Beings Liberation Dharma Gate. (Chapter 71) Not far from here is a night deity named Ji Jing Yin Hai (Ji Jing Yin Hai), who obtained the Liberation Dharma Gate of Constantly Arising Vast Joy Adornment. After that, he arrived at the Tathagata assembly in this Bodhi field, where the night deity was named Shou Hu Yi Qie Cheng Zeng Zhang Wei Li (Shou Hu Yi Qie Cheng Zeng Zhang Wei Li), who obtained the Profoundly Free Wonderful Sound Liberation Dharma Gate. (Chapter 72) After that, he arrived at this Buddha assembly, where the night deity was named Kai Fu Yi Qie Shu Hua (Kai Fu Yi Qie Shu Hua), who obtained the Vast Joy Light Liberation Dharma Gate. (Chapter 73) The night deity in this Bodhimanda is named Da Yuan Jing Jin Li Jiu Hu Yi Qie Zhong Sheng (Da Yuan Jing Jin Li Jiu Hu Yi Qie Zhong Sheng), who obtained the Liberation Dharma Gate of Teaching and Transforming Sentient Beings to Generate Good Roots. (Chapter 74) In this Jambudvipa (Yan Fu Zhou) there is a garden named Lan Pi Ni (Lan Pi Ni), and there is a deity named Miao De Yuan Man (Miao De Yuan Man), who obtained the manifestation of taking birth
在解脫法門。
(卷七十五)次至迦毗羅城瞿波釋種女。所得觀察一切菩薩三昧海解脫法門。
(卷七十六)次至摩耶夫人。所得大愿智幻莊嚴解脫法門。次至忉利天正念王天主光女。所得菩薩無礙念清凈莊嚴解脫法門。次至迦毗城。童子師名遍友言。此有童子名善知眾藝。學菩薩字智。得菩薩解脫。唱四十二字入般若門。次至摩竭提國婆呾那城賢勝優婆夷。所得無依處道場解脫法門。次至南方沃田城長者堅固解脫。所得無著念清凈莊嚴法門。次至此城中(同上沃田)。妙月長者。所得凈智光明解脫法門。次至南方出生城。長者名無勝軍。所得無盡相解脫門。次至此城南(同上出生)有法聚落。婆羅門名最寂靜。所得菩薩解脫名誠愿語。
(卷七十七)次至南方妙意華門城。童子名德生。童女名有德。告善財言。我證菩薩解脫名為幻住。於此南方有國名海岸。有園名大莊嚴。中有廣大樓閣。彌勒菩薩安處其中。爾時善財向海岸國。自憶往世不修禮敬。憶念往音無量諸過對治而行。得無量法門已。于毗盧遮那莊嚴藏大樓閣前思惟觀察。入遍一切處智慧身平等門。普現其身。在一切佛前菩薩前善知識前塔廟前乃至一切三乘聖眾前十方一切眾生前盡未來際等。善財童子入如是智。端心潔念于樓閣前舉體投
【現代漢語翻譯】 現代漢語譯本： 在解脫法門。
（卷七十五）隨後到達迦毗羅城（Kapilavastu）的瞿波（Gopa），她是釋迦族（Sakya）的女子。她所證得的是觀察一切菩薩三昧海解脫法門。
（卷七十六）隨後到達摩耶夫人（Queen Maya）。她所證得的是大愿智幻莊嚴解脫法門。隨後到達忉利天（Trayastrimsa Heaven）的正念王（Righteous Mindfulness King）的天主光女（Goddess of Heavenly Light）。她所證得的是菩薩無礙念清凈莊嚴解脫法門。隨後到達迦毗羅城。一位名叫遍友（Pravira）的童子教師說：『這裡有一位名叫善知眾藝（Suparajnata）的童子，他學習菩薩的文字智慧，證得了菩薩解脫。他吟唱四十二字，進入般若（Prajna）之門。』隨後到達摩揭陀國（Magadha）的婆呾那城（Pataliputra），拜訪了賢勝優婆夷（Srimati Upasika）。她所證得的是無依處道場解脫法門。隨後到達南方沃田城（Fertile Field City），拜訪了長者堅固解脫（Drdha）。他所證得的是無著念清凈莊嚴法門。隨後到達此城中（同上沃田城），拜訪了妙月長者（Candra）。他所證得的是凈智光明解脫法門。隨後到達南方出生城（Birth City），拜訪了長者無勝軍（Ajita）。他所證得的是無盡相解脫門。隨後到達此城南（同上出生城）的一個名叫法聚落（Dharma Cluster Village）的地方，拜訪了婆羅門最寂靜（Paramasantah）。他所證得的菩薩解脫名為誠愿語。
（卷七十七）隨後到達南方妙意華門城（Wonderful Meaning Flower Gate City）。童子名叫德生（Gunakara），童女名叫有德（Gunavati）。他們告訴善財（Sudhana）說：『我們證得的菩薩解脫名為幻住。』在這南方有一個國家名叫海岸（Coast），有一個園林名叫大莊嚴（Great Adornment）。其中有一座廣大的樓閣，彌勒菩薩（Maitreya Bodhisattva）安住在其中。』當時，善財前往海岸國，回憶起往昔沒有修習禮敬，憶念往昔無量的過失，以對治之心而行。獲得無量法門后，在毗盧遮那莊嚴藏大樓閣（Vairocana Adornment Treasury Great Pavilion）前思惟觀察，進入遍一切處智慧身平等門，普遍顯現自身，在一切佛前、菩薩前、善知識前、塔廟前，乃至一切三乘聖眾前、十方一切眾生前，直至未來際。善財童子進入這樣的智慧，以端正的心念在樓閣前全身投地。
【English Translation】 English version: In the Dharma Gate of Liberation.
(Chapter 75) Next, he arrived at Gopa, a Sakya woman in Kapilavastu. What she attained was the Dharma Gate of observing all Bodhisattvas' Samadhi Sea Liberation.
(Chapter 76) Next, he arrived at Queen Maya. What she attained was the Dharma Gate of Great Vow Wisdom Illusory Adornment Liberation. Next, he arrived at the Goddess of Heavenly Light of Righteous Mindfulness King in Trayastrimsa Heaven. What she attained was the Dharma Gate of Bodhisattva's Unobstructed Thought Pure Adornment Liberation. Next, he arrived at Kapilavastu. A boy teacher named Pravira said, 'Here is a boy named Suparajnata, who studies the wisdom of Bodhisattva's letters and attains Bodhisattva liberation. He chants the forty-two letters and enters the gate of Prajna.' Next, he arrived at Srimati Upasika in Pataliputra, Magadha. What she attained was the Dharma Gate of the Refuge-less Place Bodhimanda Liberation. Next, he arrived at Drdha, an elder in Fertile Field City in the South. What he attained was the Dharma Gate of Non-Attachment Thought Pure Adornment. Next, he arrived in this city (same as Fertile Field City), at Elder Candra. What he attained was the Dharma Gate of Pure Wisdom Light Liberation. Next, he arrived at Birth City in the South, at Elder Ajita. What he attained was the Dharma Gate of Endless Appearance Liberation. Next, he arrived south of this city (same as Birth City) in a place called Dharma Cluster Village, at the Brahmin Paramasantah. The Bodhisattva liberation he attained is called Sincere Vow Speech.
(Chapter 77) Next, he arrived at Wonderful Meaning Flower Gate City in the South. A boy named Gunakara and a girl named Gunavati told Sudhana, 'The Bodhisattva liberation we have attained is called Illusory Abiding.' In this South, there is a country called Coast, and a garden called Great Adornment. In it is a vast pavilion where Maitreya Bodhisattva dwells.' At that time, Sudhana went to Coast country, recalling that in the past he had not cultivated reverence, remembering the immeasurable faults of the past, and acting with a mind of counteraction. Having obtained immeasurable Dharma Gates, he contemplated before the Vairocana Adornment Treasury Great Pavilion, entering the Equality Gate of Wisdom Body Pervading All Places, universally manifesting his body before all Buddhas, Bodhisattvas, Good Knowing Advisors, stupas, and even all the Three Vehicle saints, all sentient beings in the ten directions, until the end of the future. Sudhana entered such wisdom, and with a sincere mind, prostrated himself completely before the pavilion.
地。從地而起一心瞻仰目不暫舍。繞無量匝作是念言。此大樓閣是解空無相愿者之所住處。具列一切法。皆云之所住處。爾時善財以無量稱揚讚歎法而贊閣中諸菩薩已。一心願見彌勒菩薩。乃見彌勒從別處來。無量八部大眾圍繞來至閣所。善財見已五體投地。是時彌勒觀察善財指示大眾。嘆其功德而說偈言。汝等觀善財智慧心清凈。為求菩提行而來至我所等。一百一十四行偈贊已。善財聞已歡喜踴躍。以文殊之力眾華瓔珞忽然現手以散彌勒。彌勒摩頂偈贊善財。善財又以偈贊彌勒。
(卷七十八)善財白言。一切如來授尊者一生記。若一生已超一切菩薩所住處。具足一切菩薩地等。彌勒問眾。見不嘆言已。于福城受文殊教。展轉南行經由一百一十善知識已。然後而來至於我所。告善財言。汝為饒益一切眾生故發菩提心。菩提心者能生一切諸佛法故。菩提心者猶如良田能長眾生白凈法故。如是總一百一十八句讚歎菩提之心。又以一百五譬以譬圓菩提心。如是說已復贊于善財所有行愿菩提心等勸入此閣。
(卷七十九)於是善財右繞彌勒白言。惟愿為我開此閣門。彌勒彈指其門即開。命入入已還閉。見其樓閣同於虛空種種莊嚴。於一處中見一切處。一切諸處悉如是見。具見種種不可思議自在境界。爾時彌勒即
【現代漢語翻譯】 現代漢語譯本： 善財童子從地上起身，一心瞻仰，眼睛片刻不離開。繞著樓閣無數圈，心中想著：『這座大樓閣是證悟空性、無相的修行者所居住的地方，它完整地陳列了一切法，都是云（比喻）所居住的地方。』 這時，善財童子用無量的稱揚讚歎之法讚歎閣中的各位菩薩后，一心希望見到彌勒菩薩（Maitreya Bodhisattva，未來佛）。於是看見彌勒菩薩從別處而來，無量的天龍八部大眾圍繞著他來到樓閣所在之處。善財童子見到后，五體投地。這時，彌勒菩薩觀察善財童子，指示大眾，讚歎他的功德，並用偈頌說道：『你們看善財童子，智慧之心清凈，爲了尋求菩提道（Bodhi，覺悟）的修行，來到我這裡……』 用一百一十四行偈頌讚嘆完畢后，善財童子聽了歡喜踴躍，憑藉文殊菩薩（Manjusri，智慧的象徵）的力量，眾多的鮮花瓔珞忽然出現在手中，用來散給彌勒菩薩。彌勒菩薩摩頂並用偈頌讚嘆善財童子。善財童子又用偈頌讚嘆彌勒菩薩。
（卷七十八）善財童子說道：『一切如來（Tathagata，佛的稱號）都授予尊者（指彌勒菩薩）一生補處的記別（授記），如果一生結束后，就能超越一切菩薩所居住的地方，具足一切菩薩的地位等等。』彌勒菩薩問大眾：『你們看見了嗎？』讚歎說：『（善財童子）在福城接受文殊菩薩的教導，輾轉向南行走，經歷了整整一百一十位善知識（Kalyanamitra， духовный друг）后，然後才來到我這裡。』 彌勒菩薩告訴善財童子說：『你爲了饒益一切眾生而發菩提心。菩提心能夠生出一切諸佛之法。菩提心猶如良田，能夠生長眾生清凈之法。』這樣總共用一百一十八句讚歎菩提之心，又用一百零五個比喻來比喻圓滿的菩提心。這樣說完后，又讚歎善財童子所有的行愿和菩提心，勸他進入這座樓閣。
（卷七十九）於是，善財童子右繞彌勒菩薩，說道：『希望您為我打開這座樓閣的門。』彌勒菩薩彈指，門立刻打開。命令善財童子進入，進入後門又關閉。善財童子看見這座樓閣如同虛空一般，有種種莊嚴。在一處地方看見一切地方，一切地方都這樣看見。完全看見種種不可思議的自在境界。這時，彌勒菩薩就……
【English Translation】 English version: Sudhana rose from the ground, gazing intently with unwavering eyes. He circumambulated the tower countless times, thinking, 'This great tower is the dwelling place of those who understand emptiness and non-form, it fully displays all dharmas, it is the dwelling place of clouds (metaphorically speaking).' At that time, after Sudhana praised the bodhisattvas in the tower with immeasurable praise, he wholeheartedly wished to see Maitreya Bodhisattva (the future Buddha). Then he saw Maitreya coming from another place, surrounded by an immeasurable assembly of the Eight Classes of beings, arriving at the tower. Upon seeing him, Sudhana prostrated himself. Maitreya observed Sudhana, pointed him out to the assembly, praised his merits, and spoke in verse, 'You see Sudhana, his mind of wisdom is pure, he has come to me seeking the practice of Bodhi (enlightenment)...' After praising him with one hundred and fourteen lines of verse, Sudhana, hearing this, rejoiced and leaped for joy. Through the power of Manjusri (symbol of wisdom), numerous flower garlands suddenly appeared in his hands, which he scattered upon Maitreya. Maitreya touched Sudhana's head and praised him in verse. Sudhana also praised Maitreya in verse.
(Chapter 78) Sudhana said, 'All the Tathagatas (title of a Buddha) have bestowed upon the Venerable One (referring to Maitreya) the prediction of becoming a Buddha in his next life. If he completes that one life, he will surpass all the places where bodhisattvas dwell, and possess all the stages of a bodhisattva, and so on.' Maitreya asked the assembly, 'Have you seen him?' He praised, '(Sudhana) received the teachings of Manjusri in Fukucheng, traveled south, passing through one hundred and ten good spiritual friends (Kalyanamitra), and then came to me.' Maitreya told Sudhana, 'You have generated the mind of Bodhi for the benefit of all sentient beings. The mind of Bodhi can generate all the dharmas of the Buddhas. The mind of Bodhi is like a fertile field, capable of growing the pure dharmas of sentient beings.' Thus, a total of one hundred and eighteen sentences were used to praise the mind of Bodhi, and one hundred and five metaphors were used to illustrate the perfect mind of Bodhi. After saying this, he praised Sudhana's practices, vows, and mind of Bodhi, and encouraged him to enter this tower.
(Chapter 79) Thereupon, Sudhana circumambulated Maitreya to the right and said, 'I wish that you would open the door of this tower for me.' Maitreya snapped his fingers, and the door immediately opened. He ordered Sudhana to enter, and after he entered, the door closed again. Sudhana saw that the tower was like empty space, adorned with various decorations. In one place, he saw all places, and all places were seen in the same way. He fully saw all kinds of inconceivable and unconstrained realms. At that time, Maitreya then...
攝神力入樓閣中。彈指告言。善男子。起。法性如是。此是菩薩知諸法智因緣聚集所現之相如幻夢等。善財起已又復告言。汝住菩薩不可思議自在解脫。此解脫門名入三世一切境界不忘念智莊嚴藏。此門中有不可說解脫門。一生菩薩之所能得。善財問言。此莊嚴事何處去耶。彌勒答云。于來處去。問。從何處來。答。從菩薩智慧神力中來。依菩薩智慧神力而住。無有去處亦無住處。非集非常。遠離一切。次明無來無去。善財言。大聖從何處來。彌勒言。菩薩無來無去如是而來。無行無住如是而來。次述從一切法處來。善財問。何者是菩薩生處。答言。有十種菩提心。是菩薩生處。生菩薩家故(云云)。
第八十善財童子受彌勒教。漸次遊行一百十城已。至普門國蘇摩那城住其門所。思惟文殊隨順觀察。是時文殊遙申右手。過一百一十由旬按善財頂。為其說法令入普賢行道場。文殊師利還攝不現。於是善財思惟觀察。一心願見文殊師利。及見大千塵數知識親近供養。渴仰欲見。普賢菩薩即于金剛藏菩提場師子座前一切寶蓮華藏座上起。等虛空界廣大心見十種瑞相。又見十種光明相已。普攝諸根一心求見。於時善財即見普賢。在如來前坐師子座。諸菩薩眾會中最為殊特。一一毛孔出塵數光。遍虛空一切世界。滅眾生
【現代漢語翻譯】 現代漢語譯本： 攝神力進入樓閣中，彈指說道：『善男子，起來。法性就是這樣。』這是菩薩了知諸法智慧，因緣聚集所顯現的景象，如幻如夢等。善財童子起身之後，彌勒菩薩又告訴他：『你安住于菩薩不可思議的自在解脫中。』這個解脫門名為『入三世一切境界不忘念智莊嚴藏』。此門中有不可說的解脫門，是一生補處菩薩所能得到的。善財童子問道：『這些莊嚴的事物到哪裡去了呢？』彌勒菩薩回答說：『從哪裡來就回哪裡去。』善財童子問：『從哪裡來呢？』彌勒菩薩回答說：『從菩薩的智慧神力中來，依靠菩薩的智慧神力而住，沒有去處也沒有住處，非聚集也非恒常，遠離一切。』接下來闡明無來無去。善財童子問：『大聖從哪裡來？』彌勒菩薩說：『菩薩無來無去，就是這樣而來；無行無住，就是這樣而來。』接下來敘述從一切法處來。善財童子問：『什麼是菩薩的出生之處？』彌勒菩薩回答說：『有十種菩提心，是菩薩的出生之處，因為出生在菩薩家。』（云云）。
第八十，善財童子接受彌勒菩薩的教誨，逐漸經過一百一十座城，到達普門國蘇摩那城，住在城門處，思惟文殊菩薩，隨順觀察。這時，文殊菩薩遙遠地伸出右手，經過一百一十由旬（yóu xún，古印度長度單位）按在善財童子的頭頂，為他說法，令他進入普賢菩薩的行道場。文殊師利菩薩隨即收回神力，不再顯現。於是善財童子思惟觀察，一心希望見到文殊師利菩薩，以及見到如大千世界微塵數那麼多的善知識，親近供養，渴求仰慕想要見到普賢菩薩。普賢菩薩即在金剛藏菩提場（jīn gāng zàng pú tí chǎng，菩提樹下的金剛座）的師子座前，一切寶蓮華藏座上起身，以等同虛空界般廣大的心，見到十種瑞相，又見到十種光明相之後，全部收攝諸根，一心求見。這時，善財童子就看見普賢菩薩在如來佛前，坐在師子座上，在諸菩薩眾會中最為殊勝特別，每一個毛孔都發出如微塵數般的光芒，遍照虛空一切世界，滅除眾生的
【English Translation】 English version: Entering the pavilion with spiritual power, he snapped his fingers and said, 'Good man, arise. Such is the nature of Dharma.' This is the manifestation of a Bodhisattva's wisdom of all Dharmas, arising from the gathering of causes and conditions, like illusions and dreams. After Sudhana (Shàn cái tóng zǐ) arose, Maitreya (Mí lè) Bodhisattva further told him, 'You abide in the inconceivable liberation of a Bodhisattva.' This gate of liberation is named 'Entering the Adornment Treasury of Unforgettable Wisdom in All Realms of the Three Times'. Within this gate are unspeakable gates of liberation, attainable by a Bodhisattva in his last life. Sudhana asked, 'Where have these adornments gone?' Maitreya replied, 'They return to where they came from.' Sudhana asked, 'Where did they come from?' Maitreya replied, 'They come from the spiritual power of the Bodhisattva's wisdom, relying on the spiritual power of the Bodhisattva's wisdom to abide. There is no going and no abiding, neither gathering nor permanence, far from all.' Next, it clarifies no coming and no going. Sudhana said, 'Great Sage, where do you come from?' Maitreya said, 'Bodhisattvas come without coming or going, thus they come; without moving or abiding, thus they come.' Next, it describes coming from the place of all Dharmas. Sudhana asked, 'What is the birthplace of a Bodhisattva?' Maitreya replied, 'There are ten kinds of Bodhi-mind (pú tí xīn), which are the birthplace of a Bodhisattva, because they are born into the family of Bodhisattvas.' (Etc.).
Eighty, Sudhana, receiving the teachings of Maitreya Bodhisattva, gradually passed through one hundred and ten cities, arriving at Sumanā City (Sū mó nā chéng) in Pūrvadvīpa (Pǔ mén guó), dwelling at its gate, contemplating Mañjuśrī (Wén shū) Bodhisattva, observing in accordance. At this time, Mañjuśrī Bodhisattva remotely extended his right hand, passing over one hundred and ten yojanas (yóu xún, ancient Indian unit of distance) and pressed it on Sudhana's head, expounding the Dharma for him, causing him to enter the practice place of Samantabhadra (Pǔ xián) Bodhisattva. Mañjuśrī Bodhisattva then withdrew his spiritual power and no longer appeared. Thereupon, Sudhana contemplated and observed, wholeheartedly wishing to see Mañjuśrī Bodhisattva, and to see as many good teachers as there are dust motes in a great thousand world system, drawing near to make offerings, thirsting and yearning to see Samantabhadra Bodhisattva. Samantabhadra Bodhisattva then arose before the lion throne in the Vajra-garbha Bodhimaṇḍa (jīn gāng zàng pú tí chǎng, the diamond seat under the Bodhi tree), on the seat of all treasure lotus repositories, with a mind as vast as the realm of empty space, seeing ten kinds of auspicious signs, and after seeing ten kinds of light signs, he gathered all his faculties and single-mindedly sought to see. At this time, Sudhana then saw Samantabhadra Bodhisattva before the Tathagata (Rú lái), seated on the lion throne, most extraordinary and special among the assembly of Bodhisattvas, each pore emitting light like dust motes, pervading all worlds in empty space, extinguishing the
苦生大歡喜。又唸唸中出種種香云。遍法界虛空界廣作佛事。見已即具十波羅蜜。普賢摩頂即得一切佛剎微塵數三昧門遍見普賢。於十方界一一塵中悉皆如是。次普賢說偈。復為諸菩薩說一百九十行偈嘆佛。
大方廣佛華嚴經願行觀門骨目下
【現代漢語翻譯】 現代漢語譯本：苦中生出極大的歡喜。並且在每一個念頭中，都涌現出種種香云，遍佈整個法界（Dharmadhatu，宇宙萬有）和虛空界（Space realm），廣泛地進行著利益眾生的佛事。見到這些景象后，立刻具足了十波羅蜜（Ten Perfections），普賢菩薩（Samantabhadra）為我摩頂，我隨即獲得瞭如一切佛剎（Buddha-field，佛的國土）微塵數般眾多的三昧門（Samadhi-gates，禪定之門），並且普遍見到了普賢菩薩。在十方世界（Ten directions）的每一個微塵中，都完全是這樣。接著，普賢菩薩宣說了偈頌，又為各位菩薩宣說了一百九十行偈頌，讚歎佛陀。 出自《大方廣佛華嚴經願行觀門骨目下》
【English Translation】 English version: From suffering arises great joy. Moreover, in each and every thought, various fragrant clouds emerge, pervading the entire Dharmadhatu (universe) and Space realm, extensively performing Buddha-activities that benefit all beings. Upon seeing these scenes, one immediately becomes endowed with the Ten Paramitas (Ten Perfections). Samantabhadra (Universal Worthy Bodhisattva) touches my head, and I instantly attain as many Samadhi-gates (gates of meditative concentration) as there are dust motes in all Buddha-fields (Buddha-lands), and universally see Samantabhadra. In each dust mote in the ten directions (ten directions) of the world, it is entirely like this. Then, Samantabhadra speaks verses, and further speaks one hundred and ninety lines of verses for all the Bodhisattvas, praising the Buddha. From the 'Avatamsaka Sutra, Chapter on the Observation of Vows and Practices'