華嚴經 白話全本 · 冊11Avataṃsaka Sūtra · Complete Vernacular · Vol. 11
品三十八 離世間品 · 結勸·現瑞·證成·偈頌分Detachment from the World · The Conclusion: The Exhortation, the Auspicious Signs, the Attestation, and the Verses
全文五層 →Full five layers →結勸（一）結名舉義：這法門叫做「菩薩廣大清淨行」
（普賢菩薩對普慧等諸位菩薩接著說：）
「佛子！這一個法門名叫『菩薩廣大清淨行』。這是無量諸佛所共同宣說的法，能使有智慧的人明了無量的義理而都生歡喜，能使一切菩薩的大願、大行都相續不斷。
結勸（二）勸信修行：聞了信、信了行，就快得無上菩提
「佛子！若有眾生得以聽聞這個法，聽聞之後生起信解，信解之後就依之修行，必定能很快成就阿耨多羅三藐三菩提（無上正等正覺）。為什麼呢？因為他是照著所說的去修行的緣故。
結勸（三）反顯：不照著說的去做，就與佛菩提永離
「佛子！若有菩薩不照著所說的去行，應當知道這個人對於佛的菩提就等於永遠隔絕了，所以菩薩應當照著所說的去行。
結勸（四）十個名字與六個「應」
「佛子！這一部『一切菩薩功德行處』、『決定義華』、『普入一切法』、『普生一切智』、『超諸世間』、『離二乘道』、『不與一切諸眾生共』、『悉能照了一切法門』、『增長眾生出世善根』、『離世間法門品』，應當尊重，應當聽受，應當誦持，應當思惟，應當願樂，應當修行；若能這樣，應當知道這個人很快就會得到阿耨多羅三藐三菩提。」
現瑞：說到此處，十方世界大震動，大光普照
（經家敘事：）說這一品的時候，因為佛的神力，也因為這個法門本來的法性就是如此，十方無量無邊阿僧祇（無數）世界都大大震動，大光明普遍照耀。
證成（一）十方諸佛現前讚法
這時候，十方諸佛都現身在普賢菩薩之前，讚歎說：
「善哉！善哉！佛子！你竟能宣說這一部『諸菩薩摩訶薩功德行處』、『決定義華』、『普入一切佛法』、『出世間法門品』。
證成（二）歎人與共誓護持
「佛子！你已經善於學習這個法，也善於宣說這個法。你以威神之力護持這個法，我們諸佛全都隨喜；正如我們諸佛隨喜於你，一切諸佛也全都是這樣。佛子！我們諸佛全都同心護持這部經，使現在的、未來的諸位菩薩大眾中還不曾聽聞的人都能夠聽聞。」
說頌之起：普賢承佛神力，觀察十方大眾
這時候，普賢菩薩摩訶薩承受佛的神力，觀察十方一切大眾以至於整個法界，而說偈頌道：
頌一 許說（上）：那無可比並的行，聽我說
「在無量劫之中修各種苦行，從無量佛的正法之中出生， 使無量的眾生安住於菩提——那無可比並的行，請聽我說。
「供養無量諸佛而捨離執著，廣度眾生而不起『我度了眾生』的想， 求佛的功德而心無所依傍——那殊勝微妙的行，我如今就說。
「離開三界之魔、煩惱與惑業，具足聖者的功德、最殊勝的行， 滅盡種種愚癡疑惑而心地寂然——我如今就說他所行的道。
「永遠離開世間種種欺誑幻惑，卻現出種種變化示現給眾生， 心的生、住、滅之間現出眾多事相——說他所能做的，使大眾歡喜。
頌二 舉德誡聽：這樣的功德行，你們應當聽
「看見眾生有生、有老、有死，被煩惱與意外的憂患纏縛逼迫， 想要使他們解脫而教他們發菩提心——那樣的功德之行，應當聽受。
「布施、持戒、忍辱、精進、禪定、智慧，方便以及慈、悲、喜、捨等等， 百千萬劫恆常修行——那個人的功德，各位應當聽。
頌三 重總許說：慈愍之行我今說
「千萬億劫之中追求菩提，所有的身命都毫不吝惜， 但願利益眾生而不為自己——那慈愍之行，我如今就說。
頌四 示說分齊：如海一滴，仗佛威神略說
「用無量億劫來演說他的德，也像大海裡的一滴水那樣，不算少了； 功德無可比並、無可譬喻——如今仗著佛的威神之力略說一分。
略標法喻：心無高下，如樹如泉如大地
「他的心沒有高下之別，求道沒有厭倦之時， 普遍使一切眾生安住於善法、增長清淨之法。
「智慧普遍地饒益眾生，像樹木、像河流泉源， 也像那大地一樣，是一切萬物的所依之處。
喻類一 蓮華與法樹：開敷而不著水，垂蔭而覆三界
「菩薩像蓮華一樣：慈是它的根，安隱是它的莖， 智慧是花中的眾蘂，戒品是它的芬芳潔淨。
「佛放出法的光明，令那朵蓮華得以開敷， 它不沾著有為之水，凡見到的人都欣悅愛樂。
「菩薩是一株微妙的法樹：生在正直之心的土地上， 信是種子，慈悲是根，智慧就是它的樹身，
「方便是枝幹，五度是繁茂的枝葉， 禪定是葉，神通是花，一切智就是它的果實。
「最上的力是纏繞其上的蔦蘿，垂下的樹蔭覆蓋整個三界。
喻類二 師子王：在勝義空谷中吼法怖魔
「菩薩是師子王：以清白純淨之法為身， 四諦是牠的四足，正念是牠的頸項，
「慈是眼、智慧是頭，頭頂繫著解脫的繒帶， 在勝義的空谷之中，吼出法音而使眾魔驚怖。
喻類二 商主：在生死曠野中示以正直之路
「菩薩是商隊之主：普遍看見一切眾生 在生死的曠野裡、在煩惱的險惡之處，
「被魔賊所劫持，愚癡盲昧而失去正道； 菩薩指示他們正直的道路，使他們進入無所怖畏的城。
喻類二 大悲醫治：八萬四千種對治門
「菩薩看見眾生有貪瞋癡三毒的煩惱之病， 種種的苦惱，長夜之中煎熬逼迫；
「因此發起大悲之心，廣說對治的法門， 八萬四千種之多，滅除眾生的種種苦患。
喻類二 法王與法輪：灌頂授記，破賊殄怨
「菩薩是法中之王：以正道教化眾生， 使他們遠離惡法、修習善法，專一追求佛的功德；
「在一切諸佛之處，受灌頂而被授與尊貴的記別， 廣行布施眾多聖者之財——菩提分法這樣的珍寶。
「菩薩轉動法輪，如同佛所轉的一樣： 戒是車轂，三昧是車輞，智為莊嚴而慧為利劍，
「既破除了煩惱之賊，也殄滅了眾魔之怨， 一切外道見了，沒有不潰散的。
喻類三 智慧海：深廣無涯，說之不盡
「菩薩是智慧之海：深廣而沒有涯際， 正法之味充盈浸潤，覺分之寶充滿其中，
「廣大的心是它無邊的岸，一切智是它的潮汐， 眾生無法測量它，說也說不能盡。
喻類三 須彌山：神通三昧為峯，大心安住不動
「菩薩是須彌山：超出於世間之上， 神通三昧是它的高峯，廣大之心安住而不動搖；
「若有親近它的，都與它同一種智慧的顏色， 遠遠超絕於眾多境界之外，一切無不照見。
喻類三 如金剛：信心苦行，堅固不可動
「菩薩像金剛一樣：立志追求一切智， 信心以及苦行都堅固而不可動搖；
「他的心無所怖畏，饒益一切眾生， 眾魔與煩惱，一切都被摧滅。
喻類三 密雲：三明電光，四辯雨八功德水
「菩薩的大慈悲，譬如厚重密布的雲： 三明是發出的電光，神足是震動的雷音，
「普遍以四種辯才，降下八功德水之雨， 潤澤浸洽一切，使他們除去煩惱的熱惱。
喻類三 正法城：般若為牆，正念防守
「菩薩是一座正法之城：般若是它的牆垣， 慚愧是深深的護城壕，智慧是拒敵的器具，
「廣開解脫之門，正念恆常防守， 四諦是平坦的王道，六通是集聚的兵仗，
「又建起大法之幢，周迴遍布在幢下； 三有之中的諸魔眾，一個也不能攻入。
喻類四 迦樓羅：搏撮天人龍，安置涅槃岸
「菩薩是迦樓羅（金翅鳥）：如意是牠堅強的足， 方便是牠勇猛的翅膀，慈悲是牠明淨的眼；
「棲住在一切智之樹上，觀看三有這片大海， 搏取天、人、龍等眾生，安置在涅槃的彼岸。
喻類四 正法日：智光滅闇，消竭愛欲海
「菩薩是正法之日，出現於世間： 戒品是它圓滿的日輪，神足使它疾速運行，
「以智慧之光照耀，長養眾生諸根、諸力這些藥草， 滅除煩惱的黑闇，消盡枯竭愛欲的大海。
喻類四 智光月：遊於畢竟空，二乘無可比並
「菩薩是智慧光明之月：以法界為它的輪， 遊行在畢竟空之中，世間沒有見不到它的；
「在三界的識心之內，隨時而顯出增與減； 在二乘這些星宿之中，一切都無可與它匹敵。
喻類五 大法王：相好具足，以道化生
「菩薩是大法王：功德莊嚴其身， 相與好都圓滿具足，人與天都瞻仰他，
「方便是清淨的眼目，智慧是金剛的杵， 於一切法得到自在，以正道教化眾生。
喻類五 大梵王：業惑皆斷，拔諸邪見根
「菩薩是大梵天王：自在而超出三有， 業與惑都已斷盡，慈與捨無不具足，
「處處示現其身，用法音開導覺悟眾生， 在那三界之中，拔除種種邪見之根。
喻類五 自在天：超過生死地，受諸灌頂法
「菩薩是自在天：超過了生死之地， 境界恆常清淨，智慧沒有退轉，
「斷絕那下劣之乘的道路，領受種種灌頂之法， 功德與智慧都具足，名聲沒有人沒聽過。
喻類六 智慧心：清淨如虛空而能成世間事
「菩薩的智慧之心，清淨得如同虛空： 無自性、無所依處，一切皆不可得，
「卻有大自在之力，能成辦世間的事， 自己具足清淨之行，也使眾生同樣如此。
喻類七 地水火風：饒益、澣滌、燒薪、遊空
「菩薩是方便之地，饒益一切眾生； 菩薩是慈悲之水，洗滌一切煩惱；
「菩薩是智慧之火，燒盡惑與習氣這些柴薪； 菩薩是無所住的風，遊行在三有的虛空之中。
喻類八 珍寶瓔珞：濟貧、摧倒、莊嚴、增長
「菩薩像珍寶，能救濟貧窮困厄； 菩薩像金剛，能摧破顛倒之見；
「菩薩像瓔珞，莊嚴三有之身； 菩薩像摩尼（如意寶珠），增長一切行。
喻類八 華鬘與香：常發覺分，普熏三界
「菩薩的德像花，恆常開出菩提分； 菩薩的願像華鬘，恆常繫在眾生的頭上。
「菩薩清淨戒的香氣，堅持而無缺犯； 菩薩智慧的塗香，普遍熏習於三界。
喻類八 帳幢繒衣：遮塵、摧慢、覆諸群生
「菩薩的力像帷帳，能遮擋煩惱的塵埃； 菩薩的智像寶幢，能摧折我慢這個敵人。
「微妙之行是繒綵，用來莊嚴智慧， 慚愧作為衣服，普遍覆蓋一切眾生。
喻類九 乘象馬龍：出三界、調其心、超諸有、雨眾心
「菩薩是無礙之乘，駕著它出離三界； 菩薩是大力之象，牠的心已善加調伏；
「菩薩是神足之馬，騰躍超越諸有； 菩薩是說法之龍，普遍降雨在眾生心上；
喻類十 優曇華以下：難值、降魔、破闇、順流、度人
「菩薩是優曇華，世間難以值遇； 菩薩是大勇之將，眾魔都被降伏；
「菩薩轉動法輪，如同佛所轉的一樣； 菩薩是破除黑闇的燈，眾生因而看見正道；
「菩薩是功德之河，恆常順著正道而流； 菩薩是精進之橋，廣度一切眾生。
喻類十 堅牢船與遊戲園：引接眾生，出生智藥
「大智慧與宏大的誓願，共同造成堅固的船， 引接一切眾生，安置在菩提的彼岸。
「菩薩是遊戲之園，真實地使眾生安樂； 菩薩是解脫之華，莊嚴智慧的宮殿；
「菩薩像妙藥，滅除煩惱之病； 菩薩像雪山，出生智慧的藥草。
即法明行（一）上同佛覺：菩薩與佛平等
「菩薩與佛平等，覺悟一切眾生， 佛的心哪裡另有別的——正覺就是覺悟世間。
「如同佛之所以為『如來』，菩薩也是這樣地來； 也如同一切智那樣，以智慧進入普遍之門。
「菩薩善於開示引導一切眾生； 菩薩是自然而覺的，所覺的是一切智的境界。
即法明行（二）下超群品：離名色而現眾相
「菩薩有無量的力，世間無人能壞； 菩薩有無所畏的智，知道眾生也知道諸法。
「一切世間之中，色相各各差別， 連同音聲與名字，全都能分別了知。
「雖然離開了名與色，卻現出種種形相； 一切眾生，沒有人能測度他的道。
即法明行（三）許說誡聽：這些功德，你們應當聽受
「像這樣的種種功德，菩薩全都成就了： 了達一切法性都無自性，於有於無都不執著。
「像這樣的一切智，無有窮盡、無所依傍， 我如今就要演說，使眾生歡喜。
「雖然知道諸法之相如幻而全然空寂， 卻以悲願之心以及佛的威神之力，
「現出神通變化、種種無量的事； 像這樣的種種功德，你們應當聽受。
別明（一）三業深廣：一身現無量身，一音演一切音
「一個身能示現無量差別的身， 無心、無境界，而普遍應現於一切眾生。
「一個音聲之中具足演出一切言音； 眾生的種種語言之法，隨其種類都能作出。
「永遠離開了煩惱之身，而現出自在之身； 知道法本不可說，卻作種種宣說。
「他的心恆常寂滅，清淨得如同虛空， 而普遍莊嚴剎，示現給一切大眾。
「對於身沒有執著，卻能示現出身； 在一切世間之中，隨所應而受生。
「雖然生在一切處，卻也不住著於受生， 知道身如虛空，種種形相隨心而現。
別明（二）二嚴無礙：不離一佛會而普在諸佛所
「菩薩的身沒有邊際，普遍現於一切處， 恆常恭敬供養最殊勝的兩足尊（佛）。
「香、華、種種伎樂，幢、幡以及寶蓋， 恆常以深切清淨之心，供養諸佛。
「不離開這一個佛的法會，而又普在一切諸佛之處， 在那些大眾之中，發問請益、聽受正法。
「聽法而入於三昧，一一都有無量之門， 從定中起也同樣如此，示現無有窮盡。
「智慧與善巧方便，了知世間全都如幻， 卻能現出世間無邊的種種幻法。
別明（三）逆順成滿：或現初發心，或現久修行
「示現種種的色，也示現心與語， 進入種種想念之網中，而恆常無所執著。
「或者示現初發菩提心，利益世間； 或者示現久已修行，廣大而無邊際——
「布施、持戒、忍辱、精進，禪定以及智慧， 四梵住、四攝法等等，一切最殊勝之法。
別明（四）普門示現：從一生補處到入涅槃
「或者示現行願已經成滿，得無分別忍； 或者示現一生繫屬佛位，諸佛為他灌頂。
「或者示現聲聞之相，或者又現緣覺之相， 處處示現般涅槃，而不捨棄菩提之行。
「或者現作帝釋，或者現作梵王， 或者現天女圍繞，或者有時獨自宴然靜默。
「或者現作比丘，寂靜地調伏其心； 或者現作自在之王，統理世間之法。
「或者現作精於技藝的女子，或者現在修苦行， 或者現在領受五欲，或者現在入於諸禪。
「或者現初生之時，或現年少、或現衰老死亡。 若有人要去思量議論，心裡疑惑得幾乎發狂錯亂。
「或者現在天宮之中，或者現剛從天降神， 或入胎、或住胎，或成佛、或轉法輪。
「或現出生、或現涅槃，或者現進入學堂， 或者現在采女之中，或者離開世俗而修禪。
「或者坐在菩提樹下，自然成就正覺； 或者現轉法輪，或者現剛開始求道。
「或者現作佛身，安然靜坐於無量剎； 或者現在修不退轉之道，積集菩提的資具。
別明（五）時處圓融：無量劫即一念
「深入無數劫，全都到達彼岸； 無量劫就是一念，一念就是無量劫。
「一切劫其實非劫，只為世間而示現有劫， 無所從來、無所積集，而成就種種劫中之事。
「在一粒微塵之中，普遍見到一切佛； 十方一切處所，沒有一處不是如此。
「國土、眾生、諸法，依次全都見到； 經歷無量劫數，究竟不可窮盡。
別明（六）知根說法：知根、知欲、知心行
「菩薩知道眾生廣大而沒有邊際； 那一個眾生之身，是由無量因緣而生起。
「如同知道一個眾生之無量，一切眾生也全都如此； 隨著他所通達的，去教導那些還沒有學的人。
「完全知道眾生的根有上、中、下之不同； 也知道根會轉移，知道誰可教化、誰暫不可教化；
「一根即一切根，展轉都是因緣之力， 微細之處各各差別，次第分明而不錯亂。
「又知道他們的意欲與勝解，以及一切煩惱習氣； 也知道過去、未來、現在所有的種種心行。
「了達一切心行本無來也無去； 既已知道他的行了，就為他宣說無上之法。
別明（七）寂用迅疾：一念之中往詣無邊剎
「雜染的行、清淨的行，種種全都了知， 一念之間得到菩提，成就一切智。
「安住於佛不可思議、究竟的智慧之心， 一念之中全都能知一切眾生之行。
「菩薩的神通之智，功用之力已經自在， 能在一念之中，前往無邊剎。
「像這樣迅速地前往，盡於無數劫之久， 無一處不周遍，而不曾動搖毫端一分。
別明（八）悲不失智：五個譬喻
「譬如巧妙的幻術師，示現出種種色相， 可是到那幻相之中去尋求，既無色、也不是沒有色。
「菩薩也是這樣：以方便智慧所化之幻， 種種都示現出來，充滿於世間。
「譬如清淨的日月，皎潔如鏡懸在虛空， 影子現在眾多水中，卻不被水所混雜。
「菩薩清淨的法輪，應當知道也是這樣： 現在世間的心水之上，卻不被世間所混雜。
「如同人在睡夢之中，造作種種事， 雖然像是經過億千年歲，其實一夜還沒有過完。
「菩薩安住於法性，示現一切事： 無量劫可以窮盡，一念的智慧卻無有窮盡。
「譬如在山谷之中，以及宮殿之間， 種種聲音都有回響，而其實並沒有分別。
「菩薩安住於法性，能以自在之智 廣泛發出隨類的音聲，也同樣沒有分別。
「如同有人看見陽焰（熱時的野馬光影），把它想成是水， 追逐奔馳而喝不到，反覆奔逐更增加了渴。
「眾生的煩惱之心，應當知道也是這樣； 菩薩生起慈愍，救他們令得出離。
別明（九）智不失悲：蘊處界皆空而不盡漏
「觀察色如同聚沫，受如同水上的泡， 想如同熱時的陽焰，諸行如同芭蕉（層層剝去無實）。
「心識猶如幻術，示現種種事相； 這樣了知五蘊，有智慧的人就無所執著。
「六處全都空寂，如同機關的動轉； 十八界的體性永離（本不可得），只是虛妄地現於世間。
「菩薩安住於真實、寂滅的第一義， 種種廣為宣說暢演，而心無所依傍。
「無所從來也無所去，也沒有停住之處， 煩惱、業、苦這三種因，恆常地流轉不停。
「緣起既不是有、也不是無，不是實、也不是虛， 這樣進入中道，宣說而無所執著。
「能在一念之中，普遍現出三世之心， 欲界、色界、無色界一切種種事。
「隨順三種律儀，演說三解脫門， 建立三乘之道，成就一切智。
「了達是處與非處、諸業以及諸根， 種種界、種種勝解與禪定，以及一切至處之道。
「宿命之念與天眼，滅除一切惑， 知道佛的十種力，只是還未能成就。
「了達諸法皆空，而恆常追求妙法， 不與煩惱和合，卻也不把漏斷盡（為度生故留惑）。
「廣知出離之道，而用它來度眾生， 於此得到無所怖畏，不捨棄種種修行。
「沒有謬誤、沒有違道，也不失去正念， 精進、意欲、三昧、觀慧都沒有減損。
「三聚都清淨，三世都明了通達， 以大慈愍念眾生，一切都沒有障礙。
別明（十）結德無盡：說之如大地一塵
「由於進入這個法門，得以成就這樣的行， 我所說的只是其中少分——功德莊嚴之義。
「窮盡無數劫來說，他的行也說不完， 我如今只說少分，如同大地上的一粒微塵。
頌長行（一）初四偈：依佛智住，起奇特想
「依止於佛的智慧而安住，生起奇特希有之想， 修行最殊勝之行，具足大慈大悲。
「精勤而自身安隱，教化一切有情， 安住在清淨戒之中，具足種種可受記別之行。
「能入於佛的功德，能知眾生之行以及剎， 劫與世也全都知道，沒有疲倦厭離之想。
「以差別智與總持，通達真實之義， 思惟與宣說都無可比並，寂靜而等同正覺。
頌長行（二）次四偈：發普賢心，成無上菩提
「發起普賢之心，以及修習他的行與願， 以慈悲因緣之力，趣向佛道的意樂清淨。
「修行諸波羅蜜，究竟隨順覺悟之智， 證知諸力而得自在，成就無上菩提。
「成就平等之智，演說最殊勝之法， 能持而具足微妙辯才，逮得法王之位。
「遠離種種執著，演說時心地平等， 出生智慧，於變化之中而得菩提。
頌長行（三）六偈：解脫遊戲，志如大山
「住持一切劫，有智慧的人大為欣慰， 深入以及依止，無所怖畏、無有疑惑。
「了達不可思議之法，於精巧隱密處善能分別， 善入種種三昧，普見智慧的境界。
「究竟種種解脫，遊戲種種神通與明， 纏縛全都永離，如在園林中任意遊處。
「以白淨之法為宮殿，種種行都可欣可樂， 現出無量莊嚴，而於世間心不動搖。
「以深心善加觀察，以妙辯能夠開演， 清淨的菩提之印，智慧之光照耀一切。
「所安住的無可等比，他的心不下劣， 立志如同大山，種植德本如同深海。
頌長行（四）五偈：被甲誓願，得授菩提記
「如寶一般安住於法，披上誓願之甲的心， 發起大事，究竟沒有人能破壞。
「得授菩提之記，安住廣大之心， 祕密之藏無有窮盡，覺悟一切法。
「世間諸智都得自在，妙用沒有障礙， 於眾生、於一切剎，以及種種法，
「身、願與境界，智慧、神通等等， 示現於世間，無量百千億種。
「遊戲以及境界，自在而無人能制， 力、無所畏、不共法，一切事業都是莊嚴。
頌長行（五）九頌半：從身業語業到道場師子座
「種種身以及身業，語以及清淨修習的語， 因為得到守護的緣故，成辦十種事。
「菩薩的心、發心，以及心的周遍， 諸根不散亂動搖，獲得最殊勝的根。
「深心與增上勝心，遠離諂曲欺誑； 種種決定的勝解，普遍進入世間。
「捨去那煩惱習氣，取這最殊勝之道， 善巧修習使之圓滿，逮得成就一切智。
「離開退轉而入正位，決定證得寂滅， 出生佛法之道，成就功德之名號。
「道以及無量道，乃至莊嚴之道， 依次善加安住，全都無所執著。
「手、足以及腹藏，以金剛為心， 披上慈哀之甲，具足眾多器仗。
「智慧為首、明達為眼，菩提行為耳， 清淨戒為鼻，滅除黑闇而無障礙。
「辯才作為舌，無處不至作為身； 最殊勝之智為心，於行於住修習諸業。
「道場的師子座，如梵天之臥而以空為住處， 所行以及觀察，普遍照見如來的境界。
頌長行（六）十頌半：從六度到入大涅槃
「普遍觀察眾生之行，奮迅以及哮吼， 離貪而行清淨布施，捨慢而持清淨戒，
「不瞋而恆常忍辱，不懈怠而恆常精進， 禪定得自在，智慧而無所行（不取相而行）。
「以慈救濟、以悲而不疲倦，以喜樂法、以捨捨煩惱； 在種種境界之中，知義也知法。
「福德全都成滿，智慧如同利劍， 普遍照耀、樂於多聞，明了而趣向於法。
「知道魔以及魔的道，發誓都要捨離； 見到佛與佛的事業，發心都要攝取，
「離開我慢而修智慧，不被魔力所執持； 被佛所攝持，也被法所執持。
「現在住兜率天，又現從那裡命終； 示現住在母胎，也示現微細的趣生。
「現出生以及微笑，也示現行走七步； 示現修習種種技術，也示現處在深宮。
「出家修苦行，前往道場， 端坐而放光明，覺悟一切眾生，
「降伏眾魔而成正覺，轉無上法輪， 所應示現的都已終了，進入大涅槃。
結勸頌（一）結前為少：我今說少分
「那些菩薩之行，無量劫中修習， 廣大而沒有邊際，我如今只說少分。
「雖然使無量眾生安住於佛的功德， 可是在眾生與法之中，畢竟無所取著。
結勸頌（二）於剎自在：毛端置眾剎，一孔納眾海
「具足這樣的行，遊戲種種神通： 在毛端上安置眾多剎，經歷億千劫之久；
「手掌持著無量剎，遍往各處而身不疲倦， 再回來安置在原處，眾生毫不知覺。
「菩薩把一切種種莊嚴的剎， 安置在一個毛孔之中，真實地使人全都看見。
「又以一個毛孔，普遍容納一切大海， 大海沒有增減，眾生也不受擾害。
「無量的鐵圍山，用手拿來碎為微塵， 一粒微塵之下安置一個剎，盡這些微塵之數。
「再把這些微塵之剎，又磨碎為微塵； 這樣的微塵尚且可以知數，菩薩之智卻難以測量。
結勸頌（三）三業自在：一孔放光，一音演法
「在一個毛孔之中，放出無量光明； 日、月、星宿之光，摩尼珠光與火光，
「以及諸天之光，一切都被映蔽， 滅除諸惡道之苦，為他們宣說無上之法。
「一切世間種種差別的音聲； 菩薩以一個音聲，一切都能演出。
「決定分別而說一切諸佛之法， 普遍使一切眾生聽了大為歡喜。
結勸頌（四）三世間自在：劫可互置，剎在一孔
「過去的一切劫，安置到未來與現在； 未來、現在的劫，迴轉安置到過去世。
「示現無量剎的燒燃以及成、住； 一切世間全都在一個毛孔之中。
「未來以及現在一切十方諸佛， 無不在他身中分明地顯現出來。
結勸頌（五）身智自在：現六趣身而無所著
「深知變化之法，善於順應眾生之心， 示現種種身，而全都無所執著。
「或者現在六趣之中一切眾生的身， 梵天、帝釋、護世的身，諸天與人眾的身，
「聲聞、緣覺的身，諸佛如來的身； 或者現菩薩身，修行一切智。
「善能進入軟、中、上眾生的種種想念之網， 示現成就菩提，以及種種佛剎。
「了知種種想網，於想得到自在， 示現修習菩薩之行、一切方便之事。
結勸頌（六）總結難測：舉世莫能知
「示現這樣廣大的種種神變； 這樣的種種境界，舉世沒有人能知道。
「雖然示現而實無所現，究竟展轉增上， 隨順眾生的心，使他們行於真實之道。
結勸頌（七）託事顯法（上）：灌頂昇王位
「身、語以及心，平等如同虛空， 清淨戒是塗香，種種行是衣服，
「法的繒帶莊嚴清淨的頂髻，一切智是摩尼寶珠， 功德無不周備，受灌頂而昇於王位。
結勸頌（八）託事顯法（中）：菩薩轉輪王
「波羅蜜是輪寶，種種神通是象寶， 神足是馬寶，智慧是明珠寶。
「微妙之行是采女寶，四攝法是主藏臣寶， 方便是主兵寶——菩薩就是轉輪聖王。
「三昧是城郭，空寂是宮殿， 慈是鎧甲、智慧是劍，正念是弓、明利是箭。
「高高張起神力之蓋，遠遠建起智慧之幢， 忍辱之力不動搖，直破魔王的軍隊。
結勸頌（九）託事顯法（下）：園池林泉，遊戲三乘
「總持是平坦的大地，種種行是河水， 清淨智是涌出的泉，微妙慧作成樹林。
「空是澄淨的池，覺分是池中的菡萏華， 神力自為莊嚴，三昧恆常娛樂。
「思惟是采女，甘露是美食， 解脫之味是漿飲，遊戲於三乘之中。
結勸頌（十）總結深廣：說之不可盡
「這些菩薩之行，微妙而展轉增上， 無量劫中修行，他的心不曾厭足。
「供養一切佛，嚴淨一切剎， 普遍使一切眾生安住於一切智。
「一切剎的微塵，都還可以知道它的數目； 一切虛空界，一粒沙也還可以度量；
「一切眾生的心，念念都還可以數得清楚； 佛子的種種功德，卻說也說不能盡。
結勸頌（十一）結勸修行：應發金剛心
「想要具足這樣的功德以及種種上妙之法， 想要使眾生離苦而恆常安樂，
「想要使身、語、意都與諸佛平等， 就應當發起金剛之心，學這功德之行。」
The Concluding Exhortation (1), Concluding the Name and Raising the Sense: This Dharma Gate Is Called “The Vast and Pure Practice of a Bodhisattva”
(Samantabhadra goes on speaking to Universal Wisdom and the other bodhisattvas:)
“Son of the Buddha! This one Dharma gate is named ‘the vast and pure practice of a bodhisattva’. It is the Dharma that measureless buddhas expound in common; it is able to make those who have wisdom understand measureless meanings and all give rise to gladness, and able to make the great vows and the great practices of all bodhisattvas continue on unbroken.
The Concluding Exhortation (2), Exhorting to Faith and Practice: Hearing, They Believe; Believing, They Practise, and So Quickly Gain Unsurpassed Awakening
“Son of the Buddha! If there are beings who get to hear this Dharma, and having heard it give rise to faith and understanding, and having understood it thereupon practise accordingly, they will assuredly be able to accomplish very quickly anuttarā-samyak-saṃbodhi (unsurpassed, right, and equal awakening). And why? Because it is by practising as it is spoken.
The Concluding Exhortation (3), Shown from the Other Side: One Who Does Not Do as It Is Spoken Is Forever Parted from the Awakening of the Buddha
“Son of the Buddha! If there are bodhisattvas who do not practise as it is spoken, one should know that such a person is as though forever cut off from the awakening of the Buddha; therefore a bodhisattva should practise as it is spoken.
The Concluding Exhortation (4), The Ten Names and the Six ‘Should’ Clauses
“Son of the Buddha! This ‘place of the practice of the merit of all bodhisattvas’, ‘the flower of settled meaning’, ‘the universal entering into all dharmas’, ‘the universal bringing forth of all-knowing wisdom’, ‘the transcending of the worlds’, ‘the leaving behind of the path of the two vehicles’, ‘what is not shared in common with any of the beings’, ‘what is able to illumine and understand all Dharma gates entire’, ‘the increasing of the roots of goodness of beings that go beyond the world’, ‘the chapter of the Dharma gate of detachment from the world’ — it should be honored, it should be listened to and received, it should be recited and upheld, it should be pondered, it should be gladly wished for, it should be practised; and if one is able to do so, one should know that such a person will very quickly gain anuttarā-samyak-saṃbodhi.”
The Auspicious Signs Appearing: At This Point the Worlds of the Ten Directions Quake Greatly, and a Great Light Shines Everywhere
(narrated by the compilers of the sūtra:) When this chapter was spoken, because of the spiritual power of the Buddha, and also because the very nature of this Dharma gate is just so, the measureless, boundless asaṃkhyeya (numberless) worlds of the ten directions all quaked greatly, and a great light shone everywhere.
The Attestation (1), The Buddhas of the Ten Directions Appear before Him and Praise the Dharma
At that time the buddhas of the ten directions all appeared in bodily form before the bodhisattva Samantabhadra, and praised him, saying:
“It is good, it is good! Son of the Buddha! You have actually been able to expound this ‘place of the practice of the merit of the bodhisattva-mahāsattvas’, ‘the flower of settled meaning’, ‘the universal entering into all the Buddha’s dharmas’, ‘the chapter of the Dharma gate that goes beyond the world’.
The Attestation (2), Praising the Person and Vowing Together to Guard and Uphold
“Son of the Buddha! You have already learned this Dharma well, and expounded this Dharma well. You guard and uphold this Dharma by the power of your majesty, and we buddhas all rejoice with you entirely; and just as we buddhas rejoice with you, so all the buddhas are likewise entirely. Son of the Buddha! We buddhas all with one and the same mind guard and uphold this scripture, so that among the multitudes of bodhisattvas present now and to come, those who have never yet heard it may all get to hear it.”
The Occasion of the Verses: Samantabhadra, Sustained by the Spiritual Power of the Buddha, Contemplates the Great Assemblies of the Ten Directions
At that time the bodhisattva-mahāsattva Samantabhadra, receiving the spiritual power of the Buddha, contemplated all the great assemblies of the ten directions and on to the whole Dharma realm, and spoke these verses, saying:
Verses One, The Promise to Speak (Former Part): That Practice Beyond Compare — Hear Me Speak of It
“Through measureless kalpas he cultivates every kind of austerity, and out of the right Dharma of measureless buddhas he is born; he causes measureless beings to abide in awakening — that practice beyond compare, hear me now speak of it.
“He makes offerings to measureless buddhas and casts off attachment, delivers beings widely and raises no thought that ‘I have delivered beings’, seeks the merit of a buddha with a mind that leans on nothing — that surpassing and subtle practice, I now speak of it.
“He leaves behind the māras of the three realms, the afflictions, and the karma of delusion, is furnished with the merit of the noble ones and the most surpassing practice, extinguishes every kind of folly and doubt, and his mind is still — I now speak of the path that he practises.
“He forever leaves behind the world’s every kind of deceit and illusion, and yet displays every kind of transformation, showing it to beings; within the arising, the abiding, and the ceasing of mind he displays a multitude of matters — I speak of what he is able to do, so that the great assembly may be glad.
Verses Two, Raising His Virtues and Enjoining Them to Listen: Such a Practice of Merit — You Should Listen
“He sees that beings have birth, have old age, have death, bound and pressed hard by the afflictions and by sudden misfortunes, and wishing to set them free he teaches them to give rise to the mind of awakening — such a practice of merit, you should listen and receive it.
“Giving, keeping the precepts, patience, exertion, concentration, wisdom, skillful means, and loving-kindness, compassion, joy, equanimity, and the rest — through a hundred thousand myriad kalpas he practises them constantly; the merit of that person, sirs, you should listen to it.
Verses Three, The Repeated General Promise to Speak: The Practice of Loving Pity I Now Speak Of
“Through a thousand myriad koṭis of kalpas he seeks after awakening, and of body and life he begrudges nothing at all, wishing only to benefit beings and not for himself — that practice of loving pity, I now speak of it.
Verses Four, Showing the Measure of the Telling: Like One Drop of the Ocean, Spoken in Brief by the Majestic Power of the Buddha
“To take measureless koṭis of kalpas to set forth his virtue would still be like one drop of water within the great ocean — and that is not to be reckoned little; his merit is beyond compare and beyond likening — now, leaning upon the majestic spiritual power of the Buddha, I speak of one portion in brief.
The Brief Setting Out of the Dharma and Its Similes: A Mind without High or Low, Like a Tree, Like a Spring, Like the Great Earth
“His mind has no distinction of high and low, and in seeking the path he has no time of weariness; he causes all beings universally to abide in good dharmas and to increase in pure dharmas.
“His wisdom benefits beings universally, like trees, like rivers and the sources of springs, and like that great earth as well, which is the place upon which all the myriad things depend.
Simile Class One, The Lotus and the Dharma Tree: Opening Out yet Unstained by Water, Casting Its Shade over the Three Realms
“The bodhisattva is like a lotus: loving-kindness is its root, peace and ease its stalk, wisdom is the many stamens within the flower, and the code of the precepts is its fragrance and cleanness.
“The Buddha sends forth the light of the Dharma, causing that lotus to open out; it is not stained by the water of the conditioned, and all who see it delight and rejoice.
“The bodhisattva is a subtle Dharma tree: it grows upon the ground of an upright mind, faith is the seed, loving-kindness and compassion the roots, and wisdom is its very trunk,
“skillful means are the branches and boughs, the five perfections its thick and abundant foliage, concentration is the leaves, the spiritual penetrations the blossom, and all-knowing wisdom is its fruit.
“The most surpassing power is the vine that twines upon it, and the shade hanging down covers the whole of the three realms.
Simile Class Two, The Lion King: In the Empty Valley of the Surpassing Meaning He Roars the Dharma and Terrifies the Māras
“The bodhisattva is a lion king: he has for his body the white and pure Dharma, the four truths are his four feet, right mindfulness is his neck,
“loving-kindness is his eye and wisdom his head, and upon his crown is bound the ribbon of liberation; within the empty valley of the surpassing meaning he roars out the sound of the Dharma and makes the multitude of māras afraid.
Simile Class Two, The Caravan Leader: In the Wilderness of Birth-and-Death He Shows Them the Straight Road
“The bodhisattva is the leader of a caravan: he sees universally all the beings in the wilderness of birth-and-death, in the perilous and evil places of the afflictions,
“seized and held by the bandit Māra, foolish and blind and having lost the right road; the bodhisattva shows them the straight and upright road, and causes them to enter the city where there is nothing to fear.
Simile Class Two, The Great Compassion That Heals: Eighty-Four Thousand Gates of Remedy
“The bodhisattva sees that beings have the sickness of the afflictions, the three poisons of greed, hatred, and delusion, every kind of suffering and distress, seared and pressed hard through the long night;
“and therefore he gives rise to a mind of great compassion and expounds widely the gates of remedy, eighty-four thousand of them in all, extinguishing every kind of suffering and trouble of beings.
Simile Class Two, The Dharma King and the Wheel of the Dharma: Anointing the Crown and Conferring the Prediction, Breaking the Bandit and Wiping Out the Foe
“The bodhisattva is a king within the Dharma: with the right path he teaches and transforms beings, causing them to leave evil dharmas far behind and to cultivate good dharmas, and single-mindedly to seek the merit of a buddha;
“in the presence of all the buddhas he receives the anointing of the crown and is given the honored prediction, and he practises widely the giving of the wealth of the many noble ones — such jewels as the factors of awakening.
“The bodhisattva turns the wheel of the Dharma, just as the Buddha turns it: the precepts are the wheel’s hub, samādhi the rim, wisdom is its adornment and discernment its sharp sword,
“and having broken the bandit of the afflictions, he wipes out too the foe that is the multitude of māras, and of all the outer paths that see it there is none that is not routed.
Simile Class Three, The Ocean of Wisdom: Deep and Broad and Shoreless, Not to Be Told to the End
“The bodhisattva is an ocean of wisdom: deep and broad and without shore or limit, the flavor of the right Dharma fills and soaks it, and the jewels of the factors of awakening fill it full,
“the vast mind is its boundless bank, all-knowing wisdom is its tide, beings are not able to fathom it, and though one speaks one cannot speak it to the end.
Simile Class Three, Mount Sumeru: The Spiritual Penetrations and Samādhi Are Its Peak, and the Great Mind Abides Unmoving
“The bodhisattva is Mount Sumeru: he rises up beyond the world, the spiritual penetrations and samādhi are its lofty peak, and the vast mind abides and does not waver;
“if there are any who draw near it, they are all of one and the same color of wisdom with it, far surpassing and cutting off the many objects, and there is nothing it does not illumine and see.
Simile Class Three, Like Vajra: Faith and Austerity, Firm and Not to Be Moved
“The bodhisattva is like vajra: he sets his will upon seeking all-knowing wisdom, and his faith and his austerities alike are firm and not to be moved;
“his mind is without fear, and he benefits all beings; the multitude of māras and the afflictions are all of them crushed and destroyed.
Simile Class Three, The Thick Cloud: The Three Clear Knowings Are Its Lightning, and the Four Eloquences Rain Down Water of the Eight Virtues
“The bodhisattva’s great loving-kindness and compassion are like a heavy and thickly gathered cloud: the three clear knowings are the lightning it sends forth, and the bases of spiritual power the thunder that shakes,
“and universally, by the four kinds of eloquence, it rains down water of the eight virtues, moistening and soaking all, and causing them to be rid of the fever of the afflictions.
Simile Class Three, The City of the Right Dharma: Prajñā Is Its Wall, and Right Mindfulness Stands Guard
“The bodhisattva is a city of the right Dharma: prajñā is its rampart, shame and conscience is its deep moat, and wisdom is the engine that holds off the foe,
“the gates of liberation are opened wide, right mindfulness stands guard constantly, the four truths are its level royal road, and the six penetrations the arms it gathers in store;
“and he raises up besides the banner of the great Dharma, spread all around beneath that banner; of the multitudes of māras within the three kinds of existence, not one is able to break in.
Simile Class Four, Garuḍa: Seizing Gods, Men, and Nāgas, and Setting Them upon the Shore of Nirvāṇa
“The bodhisattva is a garuḍa (the golden-winged bird): the wish-fulfilling is its strong feet, skillful means are its bold and mighty wings, and loving-kindness and compassion its bright and clear eyes;
“it perches upon the tree of all-knowing wisdom and looks out over that great ocean of the three kinds of existence, seizing gods, men, nāgas, and other beings, and setting them upon the further shore of nirvāṇa.
Simile Class Four, The Sun of the Right Dharma: The Light of Wisdom Extinguishes the Darkness and Dries Up the Ocean of Craving
“The bodhisattva is the sun of the right Dharma, appearing within the world: the code of the precepts is its full orb, and the bases of spiritual power make it run swiftly,
“shining with the light of wisdom, it nurses to growth those herbs that are the faculties and the powers of beings, extinguishes the darkness of the afflictions, and dries up and exhausts the great ocean of craving and desire.
Simile Class Four, The Moon of the Light of Wisdom: Roaming in Ultimate Emptiness, beyond the Compare of the Two Vehicles
“The bodhisattva is a moon of the light of wisdom: it has the Dharma realm for its orb, it roams within ultimate emptiness, and there is nowhere in the world that does not see it;
“within the mind of consciousness of the three realms he shows waxing and waning according to the time; and among those stars that are the two vehicles, there is nothing at all that can match it.
Simile Class Five, The Great Dharma King: Furnished with the Marks and Signs, Transforming Beings by the Path
“The bodhisattva is a great Dharma king: merit adorns his body, the marks and the signs are all of them complete, and men and gods look up to him,
“skillful means are his pure eyes, and wisdom is his vajra cudgel; he gains mastery over all dharmas, and by the right path he teaches and transforms beings.
Simile Class Five, The Great Brahmā King: Karma and Delusion Alike Cut Off, Pulling Up the Roots of Wrong Views
“The bodhisattva is a great Brahmā king: sovereign and risen beyond the three kinds of existence, karma and delusion are both of them cut off, and loving-kindness and equanimity are lacking in nothing,
“in place after place he displays his body, and with the sound of the Dharma he opens and awakens beings, and within those three realms he pulls up the roots of every kind of wrong view.
Simile Class Five, The Sovereign God: Passing beyond the Ground of Birth-and-Death and Receiving the Dharmas of Anointing
“The bodhisattva is a sovereign god: he has passed beyond the ground of birth-and-death, his objects are constantly pure, and his wisdom does not fall back,
“he cuts off that road of the base and inferior vehicle, and receives every kind of dharma of anointing; merit and wisdom are both of them complete, and there is no one who has not heard his fame.
Simile Class Six, The Mind of Wisdom: Pure as Empty Space, and Yet Able to Accomplish the Affairs of the World
“The bodhisattva’s mind of wisdom is as pure as empty space: without nature of its own, without a place to depend upon, and all of it not to be got at,
“and yet it has the power of great mastery, and is able to accomplish the affairs of the world; he is himself furnished with pure practice, and causes beings to be likewise.
Simile Class Seven, Earth, Water, Fire, and Wind: Benefiting, Washing Clean, Burning the Fuel, Roaming the Void
“The bodhisattva is the earth of skillful means, benefiting all beings; the bodhisattva is the water of loving-kindness and compassion, washing clean all the afflictions;
“the bodhisattva is the fire of wisdom, burning up that fuel which is delusion and habit-energy; the bodhisattva is the wind that abides nowhere, roaming within the void of the three kinds of existence.
Simile Class Eight, Precious Jewels and Necklaces: Relieving Poverty, Crushing the Inverted, Adorning, Increasing
“The bodhisattva is like a precious jewel, able to relieve poverty and distress; the bodhisattva is like vajra, able to crush the views that are upside down;
“the bodhisattva is like a necklace, adorning the body of the three kinds of existence; the bodhisattva is like a maṇi (the wish-fulfilling gem), increasing all practices.
Simile Class Eight, The Flower Garland and the Incense: Ever Putting Forth the Factors of Awakening, Perfuming the Three Realms Universally
“The bodhisattva’s virtue is like a flower, ever putting forth the factors of awakening; the bodhisattva’s vow is like a flower garland, ever bound upon the heads of beings.
“The fragrance of the bodhisattva’s pure precepts is upheld firmly and without breach or lack; the anointing incense of the bodhisattva’s wisdom perfumes the three realms universally.
Simile Class Eight, The Curtain, the Banner, and the Silken Garment: Screening Off the Dust, Breaking Down Conceit, Covering All the Beings
“The bodhisattva’s power is like a curtain, able to screen off the dust of the afflictions; the bodhisattva’s wisdom is like a jewelled banner, able to crush that foe which is the conceit of self.
“Subtle practice is the figured silk with which wisdom is adorned, and shame and conscience serves as clothing, covering all beings universally.
Simile Class Nine, The Vehicle, the Elephant, the Horse, and the Nāga: Going Forth from the Three Realms, Taming Its Mind, Surpassing the Kinds of Existence, Raining upon the Minds of the Multitude
“The bodhisattva is an unobstructed vehicle, and riding it one goes forth from the three realms; the bodhisattva is an elephant of great strength, whose mind has been well tamed;
“the bodhisattva is a horse with the bases of spiritual power, leaping and bounding beyond the kinds of existence; the bodhisattva is a Dharma-expounding nāga, raining universally upon the minds of beings;
Simile Class Ten, From the Uḍumbara Flower Onward: Hard to Meet, Subduing Māra, Breaking the Darkness, Flowing with the Current, Delivering People
“The bodhisattva is an uḍumbara flower, hard for the world to meet with; the bodhisattva is a general of great courage, and the multitudes of māras are all subdued;
“the bodhisattva turns the wheel of the Dharma, just as the Buddha turns it; the bodhisattva is a lamp that breaks the darkness, and beings thereby see the right road;
“the bodhisattva is a river of merit, ever flowing along with the right path; the bodhisattva is a bridge of exertion, delivering all beings widely.
Simile Class Ten, The Sturdy Ship and the Garden of Play: Drawing Beings Across, Bringing Forth the Herbs of Wisdom
“Great wisdom and the vast vow together make a firm and sturdy ship, drawing all beings across and setting them upon the further shore of awakening.
“The bodhisattva is a garden of play, truly making beings happy and at ease; the bodhisattva is a flower of liberation, adorning the palace of wisdom;
“the bodhisattva is like a wondrous medicine, extinguishing the sickness of the afflictions; the bodhisattva is like the snowy mountains, bringing forth the herbs of wisdom.
Making Practice Clear by the Dharma Itself (1), Above He Is the Same as the Buddha’s Awakening: The Bodhisattva Is Equal with the Buddha
“The bodhisattva is equal with the Buddha, awakening all beings; what else could the mind of a buddha be — right awakening is the awakening of the world.
“Just as the Buddha is for this reason ‘the Thus Come’, so too does the bodhisattva thus come; and just as with all-knowing wisdom, by wisdom he enters the universal gate.
“The bodhisattva is skilled at opening up and leading forward all beings; the bodhisattva is awakened of himself, and what he awakens to is the object of all-knowing wisdom.
Making Practice Clear by the Dharma Itself (2), Below He Surpasses the Multitude of Kinds: Leaving Name and Form and Yet Displaying the Many Marks
“The bodhisattva has measureless power, which none in the world is able to destroy; the bodhisattva has fearless wisdom, and knows beings and knows dharmas as well.
“Within all the worlds the marks of form are each and every one distinct, and together with sounds and names, he is able to discriminate and know them all.
“Though he has left behind name and form, he displays every kind of shape and mark; and among all beings there is none able to fathom his path.
Making Practice Clear by the Dharma Itself (3), The Promise to Speak and the Enjoining to Listen: These Merits — You Should Listen and Receive Them
“Merits of every kind such as these the bodhisattva has accomplished entire: he understands through and through that the nature of all dharmas has no nature of its own, and clings neither to being nor to non-being.
“All-knowing wisdom of this kind is without end and leans upon nothing; I shall now set it forth, so as to make beings glad.
“Though he knows that the marks of dharmas are like an illusion and are wholly still and void, yet by the mind of compassion and vow and by the majestic spiritual power of the Buddha,
“he displays spiritual penetrations and transformations, measureless matters of every kind; merits of every kind such as these, you should listen to and receive.
The Particular Clarification (1), The Three Kinds of Action Deep and Broad: One Body Displaying Measureless Bodies, One Sound Setting Forth All Sounds
“A single body is able to display measureless and differing bodies, without mind and without object, and yet responding universally to all beings.
“Within a single sound he sets forth all speech-sounds entire; and the dharmas of every kind of language of beings he is able to produce according to their kinds.
“He forever leaves behind the body of the afflictions, and displays a sovereign body; he knows that the Dharma is of itself not to be spoken, and yet makes every kind of exposition.
“His mind is constantly still and quenched, as pure as empty space, and yet he adorns the lands universally and displays them to all the great assemblies.
“Toward the body he has no clinging, and yet is able to display a body; and within all the worlds he takes birth according to what is fitting.
“Though he is born in every place, yet he does not abide and cling in that birth, knowing that the body is like empty space, and every kind of shape and mark appears according to mind.
The Particular Clarification (2), The Two Adornments Unobstructed: Not Leaving One Buddha’s Assembly and Yet Universally in the Presence of All the Buddhas
“The bodhisattva’s body is without limit, appearing universally in every place, constantly with reverence making offerings to the most surpassing Honored One of Two Legs (a buddha).
“Incense, flowers, and every kind of music, banners, pennants, and jewelled canopies — constantly with a deep and pure mind he makes offerings to the buddhas.
“He does not leave this one buddha’s Dharma assembly, and yet is universally in the presence of all the buddhas, and within those great assemblies he puts questions and asks for instruction, and listens to and receives the right Dharma.
“Hearing the Dharma he enters samādhi, and in each one there are measureless gates; and rising up out of concentration it is likewise, displaying them without end.
“By wisdom and by skillful means he knows that the world is wholly like an illusion, and yet is able to display the boundless illusory dharmas of every kind within the world.
The Particular Clarification (3), Fulfilment through the Contrary and the Compliant: Now Displaying the First Giving Rise to the Mind, Now Displaying Long Cultivation
“He displays every kind of form, and displays mind and speech as well, entering into the nets of every kind of notion, and yet constantly clinging to nothing.
“Now he displays the first giving rise to the mind of awakening, benefiting the world; now he displays a practice long since cultivated, vast and without limit —
“giving, keeping the precepts, patience, exertion, concentration, and wisdom as well, the four abodes of Brahmā, the four means of gathering, and the rest — all the most surpassing dharmas.
The Particular Clarification (4), The Universal Gate of Display: From the Bodhisattva Bound by One More Birth to the Entering of Nirvāṇa
“Now he displays his practice and his vow already fulfilled, and the gaining of the patience of non-discrimination; now he displays his being bound by one birth to the station of a buddha, the buddhas anointing his crown.
“Now he displays the mark of a śrāvaka, and now he shows again the mark of a pratyekabuddha, in place after place displaying parinirvāṇa, and yet not forsaking the practice of awakening.
“Now he appears as Śakra, and now he appears as a Brahmā king, now he appears surrounded by heavenly maidens, and now at times he is alone in tranquil silence.
“Now he appears as a bhikṣu, taming his mind in stillness; now he appears as a sovereign king, governing the dharmas of the world.
“Now he appears as a woman skilled in the arts, and now he appears cultivating austerities, now he appears receiving the five desires, and now he appears entering the concentrations.
“Now he appears at the time of first being born, now appears young, now appears aged and dying. Should anyone try to reckon and discuss it, his mind would be so bewildered as almost to go mad and astray.
“Now he appears within the palaces of the heavens, now appears just descending in spirit from the heavens, now enters the womb, now dwells in the womb, now becomes a buddha, now turns the wheel of the Dharma.
“Now he appears being born, now appears in nirvāṇa, now he appears entering the schoolroom, now he appears among the palace women, now he leaves the worldly life behind and cultivates concentration.
“Now he sits beneath the tree of awakening and accomplishes right awakening of itself; now he appears turning the wheel of the Dharma, now he appears just beginning to seek the path.
“Now he appears as the body of a buddha, calmly seated in measureless lands; now he appears cultivating the path of non-retrogression, gathering the equipment of awakening.
The Particular Clarification (5), Time and Place Perfectly Fused: Measureless Kalpas Are a Single Thought
“He enters deeply into numberless kalpas and reaches the further shore of them all; measureless kalpas are a single thought, and a single thought is measureless kalpas.
“All kalpas are in truth not kalpas, and only for the world’s sake are kalpas displayed; coming from nowhere and gathered nowhere, and yet he accomplishes every kind of matter within the kalpas.
“Within a single mote of dust he sees universally all the buddhas; and of all the places of the ten directions there is not one where it is not so.
“Lands, beings, and dharmas he sees in order, all of them; and passing through measureless numbers of kalpas, it is in the end not to be exhausted.
The Particular Clarification (6), Knowing the Faculties and Expounding the Dharma: Knowing the Faculties, Knowing the Desires, Knowing the Conduct of Mind
“The bodhisattva knows that beings are vast and without limit; and that one being’s body arises from measureless causes and conditions.
“Just as he knows the measurelessness of one being, so it is with all beings entire; and according to what he has penetrated, he teaches those who have not yet learned.
“He knows entirely that the faculties of beings differ as high, middling, and low; and he knows too that the faculties shift, and knows who may be taught and who may not for the present be taught;
“one faculty is all faculties, unfolding one from another by the power of causes and conditions, each distinct from each in its finest parts, in clear sequence and without confusion.
“He knows besides their desires and their resolutions, and all the habit-energies of the afflictions; and knows too every kind of conduct of mind, past, future, and present.
“He understands through and through that all conduct of mind is of itself without coming and without going; and having known his conduct, he expounds for him the unsurpassed Dharma.
The Particular Clarification (7), Stillness and Function, Swift and Quick: In a Single Thought Going to Boundless Lands
“Defiled practice and pure practice, every kind of them he knows entire, and in a single thought he gains awakening and accomplishes all-knowing wisdom.
“He abides in the mind of the Buddha’s inconceivable and ultimate wisdom, and in a single thought is able to know entirely the conduct of all beings.
“The bodhisattva’s wisdom of the spiritual penetrations, and the power of its working, are already sovereign, and he is able within a single thought to go to boundless lands.
“Going thus swiftly, to the end of numberless kalpas, there is no place he does not pervade, and yet he has never stirred so much as the tip of a hair.
The Particular Clarification (8), Compassion Not Losing Wisdom: Five Similes
“It is as with a skilled conjuror, who displays every kind of form and mark, yet should one seek within that illusion, there is no form there, nor is there no form.
“So it is with the bodhisattva: by the illusion conjured by skillful means and wisdom he displays every kind of thing, filling the world.
“It is as with the pure sun and moon, bright as a mirror hung in empty space, whose shadows appear within the many waters, and yet are not mingled with the waters.
“The bodhisattva’s pure wheel of the Dharma, one should know, is likewise: it appears upon the water of the mind of the world, and yet is not mingled with the world.
“It is as when a person within a dream in sleep does every kind of thing, and though it seems that a koṭi of thousands of years has passed, in truth a single night is not yet done.
“The bodhisattva abides in the nature of dharmas and displays all things: measureless kalpas may be exhausted, but the wisdom of a single thought is without end.
“It is as within a mountain valley, and among palaces as well, where every kind of sound has its echo, and yet in truth there is no discrimination.
“The bodhisattva abides in the nature of dharmas and is able by sovereign wisdom to send forth widely a sound that accords with the kinds, and it likewise has no discrimination.
“It is as when a person sees a shimmering mirage (the play of light in the heat, as of wild horses) and takes it for water, and gives chase and runs but cannot drink, and running back and forth is only the more athirst.
“The mind of the afflictions of beings, one should know, is likewise; and the bodhisattva gives rise to loving pity, and rescues them and causes them to come forth.
The Particular Clarification (9), Wisdom Not Losing Compassion: The Aggregates, the Bases, and the Elements Are All Empty, and Yet He Does Not Exhaust the Outflows
“He contemplates form as like a mass of foam, feeling as like a bubble upon water, perception as like a shimmering mirage in the heat, the formations as like a plantain (peeled layer by layer, with nothing solid).
“Consciousness is like a conjuring trick, displaying every kind of thing and mark; knowing the five aggregates in this way, the wise cling to nothing.
“The six bases are wholly still and void, like the turning of a mechanical contrivance; the nature of the eighteen elements is forever gone (from the first not to be got at), and they only appear falsely within the world.
“The bodhisattva abides in the real and quenched first principle, and sets it forth widely in every kind of way, while his mind leans upon nothing.
“Coming from nowhere and going nowhere, and having no place of abiding either, the three causes of afflictions, karma, and suffering turn round and round without cease.
“Dependent origination is neither being nor non-being, neither real nor unreal; entering the Middle Way in this way, he expounds it while clinging to nothing.
“He is able within a single thought to display universally the minds of the three times, and all the various matters of the realm of desire, the realm of form, and the formless realm.
“According with the three codes of discipline, he sets forth the three gates of liberation, establishes the path of the three vehicles, and accomplishes all-knowing wisdom.
“He understands through and through what is possible and what is not possible, and the deeds and the faculties, the various elements, the various resolutions and concentrations, and every path that leads to a destination.
“The recollection of former lives and the divine eye, the extinguishing of all delusion — he knows the ten kinds of power of a buddha, only he has not yet been able to accomplish them.
“He understands through and through that all dharmas are empty, and yet constantly seeks the wondrous Dharma, and does not join with the afflictions, and yet does not exhaust the outflows either (keeping delusion for the sake of delivering beings).
“He knows widely the path of coming forth, and uses it to deliver beings, and in this he gains fearlessness, and does not forsake his practices of every kind.
“He is without error and without going against the path, and does not lose right mindfulness either; exertion, desire, samādhi, and contemplative discernment are none of them diminished.
“The three heaps are all pure, and the three times are all clearly penetrated; with great loving-kindness he is mindful of beings, and in all of it there is no hindrance.
The Particular Clarification (10), Concluding That the Virtue Is Endless: The Telling of It Is like One Dust-Mote upon the Great Earth
“Because he has entered this Dharma gate he has been able to accomplish such practice; what I have told is but a small portion of it — the sense of the adornment of merit.
“Though one told of it to the end of numberless kalpas, his practice could not be told to the end; I now tell but a small portion, like one dust-mote upon the great earth.
Versifying the Prose (1), The First Four Verses: Abiding in Dependence upon the Buddha’s Wisdom, Giving Rise to Thoughts of the Extraordinary
“He abides in dependence upon the wisdom of the Buddha and gives rise to thoughts of the extraordinary and rare, practises the most surpassing practice, and is furnished with great loving-kindness and compassion.
“Diligent and himself at peace and ease, he teaches and transforms all sentient beings, abides within the pure precepts, and is furnished with every kind of practice fit to receive the prediction.
“He is able to enter into the merit of a buddha, able to know the conduct of beings and the lands, and kalpas and ages he knows entire as well, without any thought of weariness or aversion.
“By the wisdom of distinctions and by total retention he penetrates the real meaning, and his pondering and his exposition are beyond compare, still and equal with right awakening.
Versifying the Prose (2), The Next Four Verses: Giving Rise to the Mind of Samantabhadra and Accomplishing Unsurpassed Awakening
“He gives rise to the mind of Samantabhadra, and cultivates his practices and his vows, and by the power of the causes and conditions of loving-kindness and compassion, his inclination toward the path of the Buddha is pure.
“He practises the pāramitās, and is ultimate in the wisdom that follows and awakens, realizes and knows the powers and gains mastery, and accomplishes unsurpassed awakening.
“He accomplishes the wisdom of evenness, sets forth the most surpassing Dharma, is able to uphold it and furnished with subtle eloquence, and reaches the station of a Dharma king.
“He leaves far behind every kind of clinging, and when he expounds, his mind is even; he brings forth wisdom, and within transformation gains awakening.
Versifying the Prose (3), Six Verses: Playing in Liberation, His Will like a Great Mountain
“He upholds and sustains all kalpas, and the wise are greatly gladdened, entering deeply and taking his support there, without fear and without doubt.
“He understands through and through the inconceivable Dharma, and is well able to discriminate in what is fine-wrought and hidden, enters well into every kind of samādhi, and sees universally the objects of wisdom.
“He is ultimate in every kind of liberation, and plays in every kind of spiritual penetration and clear knowing, the bonds are all of them forever left behind, and he roams at will as within a garden grove.
“He has the white and pure dharmas for his palace, and his practices of every kind are gladdening and delightful, he displays measureless adornments, and yet toward the world his mind does not waver.
“With a deep mind he contemplates well, and with subtle eloquence is able to open it out, the pure seal of awakening, and the light of wisdom shines upon all.
“What he abides in is beyond comparing, and his mind is not base; his will is like a great mountain, and he plants roots of virtue like a deep ocean.
Versifying the Prose (4), Five Verses: Putting On the Armor of the Vow and Gaining the Prediction of Awakening
“Like a jewel he abides in the Dharma, with a mind that puts on the armor of the vow, gives rise to the great matter, and in the end there is none who can destroy it.
“He is given the prediction of awakening, and abides in a vast mind, the secret treasury is without end, and he awakens to all dharmas.
“In the wisdoms of the world he gains mastery, and his subtle functioning is without hindrance, toward beings, toward all lands, and toward dharmas of every kind,
“body, vow, and objects, wisdom, spiritual penetrations, and the rest, he displays within the world, measureless hundreds of thousands of koṭis of kinds.
“Play and objects as well, sovereign and none able to check him, the powers, the fearlessnesses, the exclusive dharmas — all his works are adornment.
Versifying the Prose (5), Nine and a Half Verses: From the Karma of Body and the Karma of Speech to the Lion Seat at the Place of Awakening
“Bodies of every kind and the karma of the body, speech and speech cultivated in purity, and because he gains protection, he brings ten matters to accomplishment.
“The bodhisattva’s mind, the giving rise to the mind, and the mind’s pervading everywhere, his faculties are not scattered or shaken, and he obtains the most surpassing faculties.
“A deep mind and a mind surpassing and superior, leaving far behind flattery, crookedness, and deceit; settled resolutions of every kind, entering the world universally.
“He casts off those habit-energies of the afflictions and takes up this most surpassing path, cultivates it with skill until it is complete, and reaches the accomplishing of all-knowing wisdom.
“He leaves behind falling away and enters the right station, and assuredly realizes what is still and quenched, brings forth the path of the Buddha’s Dharma, and accomplishes the designation of merit.
“The path and the measureless path, and on to the path of adornment, he abides well in them in order, and clings to none of them at all.
“Hands, feet, and the belly’s store, with vajra for his heart, he puts on the armor of loving pity, and is furnished with a host of weapons.
“Wisdom is his head, clear penetration his eyes, the practice of awakening his ears, the pure precepts his nose, extinguishing the darkness and without hindrance.
“Eloquence serves as his tongue, and reaching everywhere serves as his body; the most surpassing wisdom is his mind, and in walking and in standing he cultivates his works.
“The lion seat at the place of awakening, lying as Brahmā lies and having emptiness for his abode, what he practises and what he contemplates see universally the objects of the Tathāgata.
Versifying the Prose (6), Ten and a Half Verses: From the Six Perfections to the Entering of the Great Nirvāṇa
“He contemplates universally the conduct of beings, with the surge of vigor and with the roaring, free of greed he practises pure giving, casting off conceit he keeps the pure precepts,
“without anger he is constantly patient, without sloth he is constantly exerting, in concentration he gains mastery, and in wisdom he practises without practising (he practises without taking up marks).
“By loving-kindness he rescues, by compassion he does not weary, by joy he delights in the Dharma, by equanimity he casts off the afflictions; and within objects of every kind he knows the meaning and knows the Dharma as well.
“Merit is all of it fulfilled, wisdom is like a sharp sword, shining universally and delighting in much hearing, understanding clearly and inclining toward the Dharma.
“He knows Māra and the path of Māra, and vows to forsake them all; he sees the Buddha and the works of the Buddha, and gives rise to the mind to take them all in,
“leaves behind the conceit of self and cultivates wisdom, and is not seized and held by the power of Māra; he is taken in and held by the Buddha, and is taken in and held by the Dharma as well.
“Now he dwells in the Tuṣita heaven, and now he displays the ending of his life from there; he displays dwelling within his mother’s womb, and displays the subtle destiny as well.
“He appears being born and smiling, and displays the walking of seven steps as well; he displays the cultivating of every kind of art, and displays dwelling within the inner palace as well.
“He leaves the household life and cultivates austerities, and goes to the place of awakening, sits upright and sends forth light, and awakens all beings,
“subdues the multitudes of māras and accomplishes right awakening, turns the unsurpassed wheel of the Dharma, and all that was to be displayed being now ended, he enters the great nirvāṇa.
The Verses of the Concluding Exhortation (1), Concluding What Went Before as a Small Portion: I Now Tell a Small Portion
“Those practices of the bodhisattvas, cultivated through measureless kalpas, are vast and without limit, and I now tell but a small portion.
“Though he causes measureless beings to abide in the merit of a buddha, yet within beings and within dharmas he ultimately grasps and clings to nothing.
The Verses of the Concluding Exhortation (2), Mastery over the Lands: Setting Many Lands upon a Hair-Tip, and Taking All the Oceans into a Single Pore
“Furnished with practice of this kind, he plays in every kind of spiritual penetration: upon a hair-tip he sets down many lands, and passes through a koṭi of thousands of kalpas;
“in the palm of his hand he holds measureless lands and goes everywhere without wearying in body, and coming back again he sets them in their former place, and beings do not know or feel it.
“The bodhisattva takes all the lands adorned in every kind of way and sets them within a single pore, truly causing all to see it.
“And with a single pore he takes in universally all the great oceans, and the great oceans neither increase nor decrease, and beings are not disturbed or harmed either.
“Measureless Cakravāḍa mountains he takes in his hand and grinds to dust, and beneath each dust-mote sets a land, to the end of the number of those dust-motes.
“And these lands upon dust-motes he grinds again into dust; such dust-motes as these may still be numbered, but the bodhisattva’s wisdom is hard to fathom.
The Verses of the Concluding Exhortation (3), Mastery in the Three Kinds of Action: One Pore Sends Forth Light, One Sound Sets Forth the Dharma
“Within a single pore he sends forth measureless light; the light of sun, moon, and stars, the light of maṇi jewels and the light of fire,
“together with the light of the gods, are all of them outshone and hidden, and he extinguishes the sufferings of the evil destinies, and expounds for them the unsurpassed Dharma.
“All the differing sounds of every kind within the world — the bodhisattva with a single sound is able to set them all forth.
“With settled discrimination he tells the dharmas of all the buddhas, causing all beings universally who hear them to be greatly gladdened.
The Verses of the Concluding Exhortation (4), Mastery over the Three Worlds: Kalpas May Be Set One within Another, and Lands within a Single Pore
“All the kalpas that are past he sets into the future and the present; the kalpas of the future and the present he turns about and sets into the past age.
“He displays the burning of measureless lands and their coming to be and abiding as well; and all the worlds are wholly within a single pore.
“All the buddhas of the ten directions, of the future and of the present, are none of them not made to appear plainly within his body.
The Verses of the Concluding Exhortation (5), Mastery of Body and Wisdom: Displaying the Bodies of the Six Destinies and Yet Clinging to Nothing
“He knows deeply the dharma of transformation and is skilled at according with the minds of beings, displaying bodies of every kind, and in all of it clinging to nothing.
“Now he appears in the bodies of all the beings within the six destinies, the bodies of Brahmā, of Śakra, of the world-protectors, the bodies of the gods and the multitudes of men,
“the bodies of śrāvakas and pratyekabuddhas, the bodies of the buddhas, the tathāgatas; now he appears in the body of a bodhisattva, cultivating all-knowing wisdom.
“He is well able to enter the nets of the notions of every kind of beings, the soft, the middling, and the superior, displaying the accomplishing of awakening and buddha-lands of every kind.
“He knows the nets of notions of every kind and gains mastery over notions, and displays the cultivating of the practice of a bodhisattva and every kind of matter of skillful means.
The Verses of the Concluding Exhortation (6), Concluding in General That It Is Hard to Fathom: The Whole World Is Not Able to Know It
“He displays spiritual transformations of every kind, vast as these; objects of every kind such as these the whole world is not able to know.
“Though he displays them, in truth nothing is displayed, and in the end each unfolds and rises higher, according with the minds of beings, and causing them to walk in the true path.
The Verses of the Concluding Exhortation (7), Making the Dharma Manifest by Entrusting It to Things (Former Part): The Anointing and the Mounting to the Station of King
“Body, speech, and mind as well are even, like empty space, the pure precepts are the anointing incense, and the practices of every kind are the clothing,
“the ribbon of the Dharma adorns the pure topknot, all-knowing wisdom is the maṇi jewel, merit is complete in every part, and he receives the anointing and mounts to the station of king.
The Verses of the Concluding Exhortation (8), Making the Dharma Manifest by Entrusting It to Things (Middle Part): The Bodhisattva Is a Wheel-Turning King
“The pāramitās are the wheel-jewel, the penetrations of every kind the elephant-jewel, the bases of spiritual power are the horse-jewel, and wisdom the bright-pearl-jewel.
“Subtle practice is the palace-woman-jewel, the four means of gathering the treasurer-minister-jewel, skillful means the general-jewel — and the bodhisattva is the wheel-turning sage king.
“Samādhi is the city wall, the still and void is the palace, loving-kindness is the mail and wisdom the sword, right mindfulness is the bow and clear sharpness the arrow.
“High he raises the canopy of spiritual power, far he plants the banner of wisdom, the power of patience does not waver, and he breaks straight through the armies of the king of the māras.
The Verses of the Concluding Exhortation (9), Making the Dharma Manifest by Entrusting It to Things (Latter Part): Garden, Pool, Grove, and Spring, Playing within the Three Vehicles
“Total retention is the level ground, the practices of every kind are the river waters, pure wisdom is the welling spring, and subtle discernment makes the groves of trees.
“Emptiness is the clear and pure pool, the factors of awakening the lotus buds within it, spiritual power is of itself the adornment, and samādhi is the constant delight.
“Pondering is the palace women, sweet dew is the fine food, the flavor of liberation is the drink, and he plays within the three vehicles.
The Verses of the Concluding Exhortation (10), Concluding in General That It Is Deep and Broad: The Telling of It Cannot Be Exhausted
“These practices of the bodhisattvas are subtle and unfold each higher than the last, cultivated through measureless kalpas, and his mind has never had its fill.
“He makes offerings to all the buddhas, and adorns and purifies all lands, and causes all beings universally to abide in all-knowing wisdom.
“The dust-motes of all the lands may yet have their number known; all the realms of empty space may yet be measured by a single grain of sand;
“the minds of all beings, thought after thought, may yet be reckoned and known; but the merits of a son of the Buddha cannot, though one speaks, be spoken to the end.
The Verses of the Concluding Exhortation (11), The Concluding Exhortation to Practise: He Should Give Rise to the Vajra Mind
“Would one be furnished with merit of this kind, and with every kind of superior and wondrous dharma, would one cause beings to leave suffering behind and be constantly at ease,
“would one cause body, speech, and mind to be all of them equal with the buddhas, then he should give rise to the vajra mind, and learn this practice of merit.”