華嚴經 白話全本 · 冊15Avataṃsaka Sūtra · Complete Vernacular · Vol. 15
品三十九 入法界品 · 彌勒菩薩（二）見敬諮問（攝德成因相）Entering the Dharma Realm · Maitreya, Part Two: Seeing, Paying Respect, and Inquiring (The Mark of Gathering Virtue and Accomplishing the Cause)
全文五層 →Full five layers →見正報·設敬儀身心敬禮（澄觀科）：善財一心只願見他，他卻從別的地方來
那時候，善財童子用上面所說的這許多一切菩薩無量稱揚讚歎的法門，讚歎過毘盧遮那莊嚴藏大樓閣中的諸位菩薩之後，就彎下身子、合起手掌，恭恭敬敬地頂禮，一心一意只願見到彌勒菩薩，親近他、供養他；這才見到彌勒菩薩摩訶薩從別的地方走來——無量的天、龍、夜叉、乾闥婆、阿脩羅、迦樓羅、緊那羅、摩睺羅伽這些眾王，還有帝釋、梵天、護世四天王，以及他受生之處的無量眷屬、婆羅門大眾，加上其餘無數百千的眾生，前前後後圍繞著，一同朝著莊嚴藏大樓觀的所在走來。善財見到了，歡喜得跳躍起來，五體投地。
讚德記別（澄觀科）：他向大眾指出善財，當眾讚歎
那時候，彌勒菩薩看著善財，指示給大眾看，讚歎善財的功德，而說出偈頌：
指眾總歎（澄觀科）：第一偈
「你們大家看看這位善財，他的智慧之心清淨；他是為了求菩提之行，才走到我這裡來的。
直對善財歎（澄觀科）之一 讚德善來：第二至第十偈
「歡迎你，圓滿的慈；歡迎你，清淨的悲；歡迎你，寂滅的眼——修行從來沒有懈怠疲倦。
「歡迎你，清淨的意；歡迎你，廣大的心；歡迎你，不退的根——修行從來沒有懈怠疲倦。
「歡迎你，不動搖的行；你常常尋求善知識，通達一切法，調伏眾多的群生。
「歡迎你，行於微妙之道；歡迎你，安住於功德；歡迎你，趣向於佛果——不曾有過疲倦。
「歡迎你，以德為體；歡迎你，被法所滋養；歡迎你，行無有邊際——這是世間難以見到的。
「歡迎你，離開了迷惑；世間之法染不到你；利、衰、毀、譽這些世間之法，你一概沒有分別。
「歡迎你，施給人安樂；你調柔而堪能受教化；諂曲、欺誑、瞋恚、憍慢這些心，一概都已除滅。
「歡迎你，真正的佛子；你普遍前往十方，增長諸多功德，調柔而沒有懈怠疲倦。
「歡迎你，通於三世的智；你遍知一切法，普遍生出功德之藏，修行不會疲厭。
直對善財歎之二 明來因緣：第十一·第十二偈
「文殊、德雲這些人，一切諸位佛子，使你來到我這裡，指示你那沒有障礙之處。
「你已經具足地修習菩薩之行，普遍地攝受眾多群生；像這樣廣大的人，今天來到我這裡。
直對善財歎之三 明來所為：第十三至第二十三偈
「為了求取諸位如來那清淨的境界，為了請問那些廣大的願，你才來到我這裡。
「過去、未來、現在諸佛所成就的種種行業，你想要一一都修學，才來到我這裡。
「你在善知識這裡，想要求取微妙之法，想要領受菩薩之行，才來到我這裡。
「你憶念善知識——那是諸佛所稱歎的，能使你成就菩提——才來到我這裡。
「你憶念善知識：他生我如同父母，養我如同乳母，增長我的菩提之分，
「如同醫生療治眾多的疾病，如同天上灑下甘露，如同太陽指示正道，如同月亮轉出清淨之輪，
「如同高山不動搖，如同大海不增不減，如同船師濟渡於人——你這樣憶念著，才來到我這裡。
「你觀看善知識，就像大猛將，也像大商主，又像大導師，
「他能建立正法之幢，能顯示佛的功德，能滅除諸多惡道，能開啟善趣之門，
「能顯現諸佛之身，能守護諸佛之藏，能住持諸佛之法——因此你發願瞻仰奉事他。
「想要圓滿清淨之智，想要具足端正之身，想要生在尊貴之家，才來到我這裡。
對眾令勸讚（澄觀科）之一 總讚：第二十四至第二十七偈
「你們大家看看這個人，他親近善知識；他所修學的一切，你們都應當隨順而行。
「因為往昔的福德因緣，文殊使他發起了心；他隨順而不違逆，修行沒有懈怠疲倦。
「父母與親屬、宮殿以及財產，他一概都捨離了，謙下地尋求善知識。
「他這樣淨治自己的心意，永遠離開世間之身，將來當生在佛的國土，領受種種殊勝的果報。
對眾令勸讚之二 即智之悲：第二十八至第三十一偈
「善財見到眾生有生老病死之苦，為此發起大悲之意，勤修無上之道。
「善財見到眾生在五趣之中常常流轉，為此求取金剛之智，要破除他們那些苦之輪。
「善財見到眾生的心田非常荒穢，為了除去貪瞋癡三毒之刺，專一地求取那把銳利的智慧之犁。
「眾生處在愚癡的黑暗裡，眼盲心冥而失了正道；善財作他們的導師，指示他們安隱之處。
對眾令勸讚之三 即悲之智：第三十二至第三十八偈
「以忍辱為鎧甲，以解脫為車乘，以智慧為銳利的劍——他能夠在欲、色、無色這三有之內，破除諸多煩惱之賊。
「善財是法的船師，普遍濟度一切含識，使他們渡過所知的大海，快速到達清淨的寶洲。
「善財是正覺之日，智慧之光就是他的大願之輪，周遍運行於法界的虛空，普遍照亮群迷所住的屋宅。
「善財是正覺之月，白淨之法全都圓滿，慈心之定放出清涼的光，平等照徹眾生的心。
「善財是殊勝的智慧之海，依止於正直之心而住；菩提之行漸漸加深，出生眾多的法寶。
「善財是大心之龍，昇上法界的虛空，興起雲來降下甘美的雨澤，長成一切果實。
「善財燃起法的燈：信心是燈炷，慈悲是燈油，正念是燈器，功德是燈光——滅除貪瞋癡三毒的黑暗。
對眾令勸讚之四 總歎諸德：第三十九至第四十四偈
「覺悟之心是胎中最初的凝滑，悲是胞衣、慈是血肉，菩提之分是四肢關節——所長成的是如來之藏。
「他增長福德之藏，清淨智慧之藏，開顯方便之藏，出生大願之藏。
「像這樣大的莊嚴，救護眾多的群生；在一切天與人之中，這是難以聽聞、難以見到的。
「像這樣的智慧之樹，根深而不可動搖，種種行持漸漸增長，普遍蔭覆眾多群生。
「想要生出一切德，想要問遍一切法，想要斷盡一切疑——就專一地尋求善知識。
「想要破除諸多惑之魔，想要除去諸多見之垢，想要解開眾生的繫縛——就專一地尋求善知識。
對眾令勸讚之五 妙果當成：第四十五至第四十九偈
「他當滅除諸多惡道，當指示人天之路，令人修功德之行，快速進入涅槃之城。
「他當度過諸多見的難處，當截斷諸多見的羅網，當枯竭愛欲之水，當指示三有之道。
「他當作世間的依怙，當作世間的光明，當成為三界之師，指示眾生解脫之處。
「他也當使世間普遍離開種種想的執著，普遍喚醒煩惱之睡，普遍走出愛欲之泥。
「他當了達種種法，當清淨種種剎；一切都究竟圓滿，他的心大大歡喜。
重對善財讚（澄觀科）之一 歎當果德：第五十至第七十五偈
「你的行極為調柔，你的心非常清淨；你所想要修的功德，一切都當圓滿。
「不久你將見到諸佛，通達一切法，莊嚴清淨眾多的剎海，成就大菩提。
「你當圓滿諸行之海，當了知諸法之海，當度脫眾生之海——像這樣修習諸行。
「你當到達功德的彼岸，當生出諸多善品，當與佛子們同等——像這樣心得決定。
「你當斷除一切惑，當清淨一切業，當降伏一切魔，滿足像這樣的願。
「你當生出微妙的智慧之道，當開啟正法之道，不久當捨離惑、業與諸苦之道。
「一切眾生之輪，沉迷在諸有之輪裡；你當轉起法輪，令他們斷除苦輪。
「你當住持佛的種姓，你當清淨法的種姓，你能夠集起僧的種姓——三世都周遍。
「你當斷除眾多愛的羅網，當撕裂眾多見的羅網，當救出眾多苦的羅網，當成就這個願的羅網。
「你當度脫眾生之界，當清淨國土之界，當集起智慧之界，當成就這個心之界。
「你當令眾生歡喜，當令菩薩歡喜，當令諸佛歡喜——當成就這樣的歡喜。
「你當見到一切趣，當見到一切剎，當見到一切法——當成就這樣的佛見。
「你當放出破暗之光，當放出息熱之光，當放出滅惡之光，洗除三有之苦。
「你當開啟生天之門，當開啟佛道之門，當指示解脫之門，普遍使眾生進入。
「你當指示正道，當斷絕邪道；像這樣勤修行，成就菩提之道。
「你當修習功德之海，當度過三有之海；普遍使群生之海，走出眾苦之海。
「你當在眾生之海裡，消竭煩惱之海，令他們修習諸行之海，快速進入大智之海。
「你當增長智慧之海，你當修習行持之海；諸佛的大願之海，你當一一都滿足。
「你當進入剎海，你當觀察眾會之海；你當用智慧之力，普遍飲盡諸法之海。
「你當往見諸佛之雲，當興起供養之雲，當諦聽妙法之雲，當興起這樣的願雲。
「你當普遍遊於三有之室，普遍破壞眾惑之室，普遍進入如來之室——當行像這樣的道。
「你當普遍進入三昧之門，普遍遊於解脫之門，普遍住於神通之門，周遍運行於法界。
「你當普遍現身在眾生面前，普遍面對諸佛之前，就像日月之光那樣——當成就這樣的力。
「你的所行沒有動亂，你的所行沒有染著，就像鳥飛行於虛空——當成就這樣的妙用。
「就像帝釋殿上的因陀羅網那樣，剎的羅網也是這樣安住；你當一一都前往拜詣，如同風一樣無所障礙。
「你當進入法界，遍往諸多世界，普遍見到三世諸佛，心中生起大歡喜。
重對善財讚之二 雙歎當現德：第七十六至第八十二偈
「你對於諸多法門，已經得到的與將要得到的，都應當生起大歡喜踊躍——沒有貪著，也沒有厭倦。
「你是功德之器，能夠隨順諸佛的教導，能夠修習菩薩之行，才得以見到這樣奇特之事。
「像這樣的諸位佛子，億劫之久也難以相遇；何況見到他們的功德、他們所修的種種妙道！
「你生在人道之中，大大獲得了種種善利，得以見到文殊等人與無量的功德。
「你已經離開諸多惡道，已經走出諸多難處，已經超越眾多苦患——很好，不要懈怠。
「你已經離開凡夫之地，已經住於菩薩之地，當圓滿智慧之地，快速進入如來之地。
「菩薩之行如同大海，佛的智慧同於虛空；你的願也是這樣，應當生起大歡欣慶幸。
重對善財讚之三 讚遇友德：第八十三至第九十偈
「你的諸根不懈怠疲倦，志願恆常決定，親近善知識——不久都會成滿。
「菩薩種種的行，都是為了調伏眾生；你普遍修行諸多法門，千萬不要生起疑惑。
「你具足難以思議的福，以及真實的信；因此在今天，得以見到諸位佛子。
「你見到諸位佛子，全都獲得廣大的利益；他們一一的大願，你一切都信受。
「你在三有之中，能夠修習菩薩之行；因此諸位佛子，指示你解脫之門。
「不是法器的人，即使與佛子同住，縱然經過無量劫，也不會知道那個境界。
「你見到諸位菩薩，得以聽聞這樣的法——世間非常難有，應當生起大歡喜慶幸。
「諸佛護念你，菩薩攝受你；你能夠隨順他們的教而行——很好，就這樣安住壽命。
重對善財讚之四 歎速成位行德：第九十一至第九十五偈
「你已經生在菩薩之家，已經具足菩薩之德，已經長養如來的種姓，當昇上灌頂之位。
「不久你將得以與諸位佛子同等，見到苦惱的眾生，全都安置在安隱之處。
「像這樣下了這樣的種子，必定獲得這樣的果；我今天慶賀安慰你，你應當大大歡悅。
「無量的諸位菩薩，經無量劫修行道業，還不能成就這樣的行；今天你全都獲得了。
「以信樂與堅固精進之力，善財成就了這樣的行；若有人心生敬慕，也應當像這樣學。
重對善財讚之五 總明諸德結歎令欣：第九十六至第一百一十二偈
「一切功德之行，都從願欲而生；善財已經了知這一點，所以常常樂於勤加修習。
「就像龍布下濃密的雲，必定當降下大雨；菩薩發起了願智，就決定會修習諸行。
「若有善知識指示你普賢之行，你應當好好承事，千萬不要生起疑惑。
「你在無量劫裡，為了欲望而虛妄地捨過身；今天為了求菩提而捨，這樣的捨才叫作善。
「你在無量劫裡，具足領受過生死之苦，卻不曾奉事諸佛，也未曾聽聞這樣的行。
「你今天得到人身，值遇了佛與善知識，聽受菩提之行——怎麼能不歡喜！
「雖然遇到佛出興於世，也值遇了善知識，若他的心不清淨，仍然聽不到這樣的法。
「若對於善知識，信樂而心存尊重，離開疑惑而不疲厭，才聽得到這樣的法。
「若有人聽聞此法而興起誓願之心，要知道這樣的人，已經獲得廣大的利益。
「像這樣心得清淨，就常常得以親近諸佛，也親近諸位菩薩，決定成就菩提。
「若進入這個法門，就具足種種功德，永遠離開眾多惡趣，不受一切苦。
「不久捨去這個身，往生佛的國土，常常見到十方諸佛以及諸位菩薩。
「往昔的因加上今日清淨的解，再加上奉事善友之力，增長種種功德，就像水中生出蓮華。
「樂於奉事善知識，勤加供養一切佛，專心聽聞法，常常這樣行而不要懈怠疲倦。
「你是真正的法器，當具足一切法，當修習一切道，當圓滿一切願。
「你以信解之心，前來禮敬我；不久你當普遍進入一切諸佛的法會。
「很好啊，真正的佛子！你恭敬一切佛，不久就具足諸行，到達佛的功德彼岸。
略示後友（澄觀科）：第一百一十三偈
「你應當前往大智者文殊師利那裡；他將使你得到普賢深妙之行。」
重申敬儀（澄觀科）：他哭了，而華與瓔珞自己滿在手裡
那時候，彌勒菩薩摩訶薩在大眾會前，稱讚善財的大功德之藏。善財聽了以後，歡喜踊躍，身上的毛都豎了起來，悲切地哭泣而哽咽；他起身站立、合起手掌，恭敬地瞻仰，繞行了無量匝。因為文殊師利心念之力的緣故，種種華、瓔珞、種種微妙的寶物，不知不覺忽然自己盈滿在他手中；善財歡喜，就把這些奉獻散灑在彌勒菩薩摩訶薩身上。
再讚再記（澄觀科）：彌勒摩他的頭頂
那時候，彌勒菩薩摩了摩善財的頭頂，為他說出偈頌：
「很好啊很好啊，真正的佛子！你普遍策勵諸根而沒有懈怠疲倦；不久你當具足種種功德，就如同文殊以及我一樣。」
慶遇念恩（澄觀科）：他答的兩首偈裡，只念一個人
那時候，善財童子用偈頌回答說：
「我憶念善知識，億劫之久也難以值遇；今天得以一一親近，才走到您這位尊者的所在。
「我是因為文殊的緣故，才見到了那些難以見到的人；那位大功德的尊者，願他早早回來，讓我得以瞻仰拜見。」
Seeing the Direct Recompense · Setting Out the Form of Reverence, Paying Respect with Body and Mind (Chengguan’s Outline): Sudhana Wished with a Single Mind Only to See Him, and He Came from Somewhere Else
At that time Sudhana the youth, having praised the bodhisattvas within the great storeyed pavilion Vairocana Adornment Treasury with all these many gateways of the measureless extolling and praise of all the bodhisattvas that were spoken of above, then bent down his body and joined his palms, and with all reverence bowed to the ground, wishing with a single mind and a single intent only to see the bodhisattva Maitreya, to draw near to him and to make offerings to him; and only then did he see the bodhisattva-mahāsattva Maitreya coming from somewhere else — with measureless devas, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas, these kings, and with Śakra, Brahmā, and the four deva kings who guard the world, and with the measureless retinue of the place where he had taken birth, and the great host of brahmins, and, besides these, numberless hundreds of thousands of sentient beings, encircling him before and behind, all coming together toward the place where the great storeyed observatory Adornment Treasury stood. Sudhana saw it, and was so glad that he leapt up, and cast his five limbs to the ground.
Praising His Virtue and Declaring His Destiny (Chengguan’s Outline): He Points Sudhana Out to the Assembly and Praises Him Before Them
At that time the bodhisattva Maitreya looked upon Sudhana, pointed him out for the great assembly to see, praised the merit and virtue of Sudhana, and spoke these verses:
The General Praise That Points Him Out to the Assembly (Chengguan’s Outline): The First Verse
“All of you, look upon this Sudhana: his mind of wisdom is pure; it is for the sake of seeking the practice of awakening that he has come here to me.
Praise Addressed Directly to Sudhana (Chengguan’s Outline), Part One: Praising His Virtue with ‘Welcome’ — Verses Two through Ten
“Welcome, perfect and complete kindness; welcome, pure compassion; welcome, eye of quiescence — in cultivation you have never been slack or weary.
“Welcome, pure intent; welcome, vast mind; welcome, faculties that do not turn back — in cultivation you have never been slack or weary.
“Welcome, practice that is unshaken; you constantly seek out good friends, penetrate all dharmas, and tame the many kinds of beings.
“Welcome, you who walk the subtle and wondrous path; welcome, you who abide in merit and virtue; welcome, you who go toward the fruit of buddhahood — you have never known weariness.
“Welcome, you who take virtue as your very body; welcome, you who are nourished by the Dharma; welcome, you whose practice has no bound — this the world can hardly see.
“Welcome, you who have left delusion behind; the dharmas of the world cannot stain you; gain, loss, blame, and praise, these dharmas of the world — you make no distinction among them at all.
“Welcome, you who give others peace and joy; you are pliant and fit to be taught and transformed; flattery and crookedness, deceit, anger, and arrogance — such states of mind are all already extinguished.
“Welcome, true son of the Buddha; you go everywhere throughout the ten directions, increasing much merit and virtue, pliant and without slackness or weariness.
“Welcome, knowledge that penetrates the three times; you know all dharmas everywhere, and everywhere bring forth the treasury of merit and virtue — cultivating without weariness or aversion.
Praise Addressed Directly to Sudhana, Part Two: Setting Forth the Causes and Conditions of His Coming — Verses Eleven and Twelve
“Mañjuśrī, Cloud of Virtue, and the rest, all these sons of the Buddha, have made you come here to me, pointing you toward that place where there is no obstruction.
“You have fully cultivated the bodhisattva practice, and have everywhere gathered in the many kinds of beings; a person as vast as this comes today here to me.
Praise Addressed Directly to Sudhana, Part Three: Setting Forth What He Has Come For — Verses Thirteen through Twenty-Three
“To seek out that pure realm of the tathāgatas, to ask about those vast vows, you have come here to me.
“The many kinds of practice and work accomplished by the buddhas of the past, the future, and the present — these you wish to study one by one, and so you have come here to me.
“Here, with a good friend, you wish to seek the subtle and wondrous Dharma, you wish to receive the bodhisattva practice, and so you have come here to me.
“You call to mind good friends — they whom the buddhas praise, they who can make you accomplish awakening — and so you have come here to me.
“You call to mind good friends: they bear me as father and mother do, they rear me as a wet-nurse does, they increase in me the limbs of awakening,
“as a physician heals many diseases, as the sky sprinkles down sweet dew, as the sun points out the right road, as the moon turns forth a pure wheel,
“as a high mountain does not shake, as the great sea neither increases nor decreases, as a ferryman carries people across — calling them to mind in this way, you have come here to me.
“You look upon good friends as upon a great and valiant general, and as upon a great caravan leader, and again as upon a great guide,
“who can raise up the banner of the right Dharma, who can display the merit and virtue of the buddhas, who can extinguish the many evil destinies, who can open the gate of the good destinies,
“who can make manifest the bodies of the buddhas, who can guard the treasuries of the buddhas, who can uphold the dharmas of the buddhas — and therefore you vow to look up to them and serve them.
“Wishing to make full and complete a pure knowledge, wishing to be fully endowed with an upright body, wishing to be born into a noble house, you have come here to me.
The Praise That Exhorts the Assembly (Chengguan’s Outline), Part One: The General Praise — Verses Twenty-Four through Twenty-Seven
“All of you, look upon this person: he draws near to good friends; all that he studies and cultivates, you should all follow and put into practice.
“Because of the causes and conditions of merit in former times, Mañjuśrī caused him to bring forth the mind; he follows along and does not go against them, and cultivates without slackness or weariness.
“Father and mother and kinsfolk, palace halls and property — all these he has left behind, humbling himself to seek good friends.
“Purifying his own intent in this way, he leaves the body of the world behind forever, and is to be born in a buddha-land, receiving many kinds of surpassing recompense.
The Praise That Exhorts the Assembly, Part Two: The Compassion That Is Knowledge Itself — Verses Twenty-Eight through Thirty-One
“Sudhana sees that sentient beings have the suffering of birth, old age, sickness, and death, and for this he brings forth the intent of great compassion, and diligently cultivates the unsurpassed path.
“Sudhana sees that sentient beings constantly turn about within the five destinies, and for this he seeks the adamantine knowledge, to break the wheel of their suffering.
“Sudhana sees that the field of the minds of sentient beings is exceedingly rank and overgrown, and in order to take away the thorns of the three poisons — greed, anger, and delusion — he seeks with a single mind that sharp plough of knowledge.
“Sentient beings dwell in the darkness of delusion, their eyes blind and their minds obscured, and they have lost the right road; Sudhana acts as their guide, pointing them toward the place of peace and safety.
The Praise That Exhorts the Assembly, Part Three: The Knowledge That Is Compassion Itself — Verses Thirty-Two through Thirty-Eight
“With patience under insult for armor, with liberation for a vehicle, with wisdom for a sharp sword — he is able, within the three kinds of existence, that of desire, that of form, and that of no form, to break the many bandits that are the afflictions.
“Sudhana is a ferryman of the Dharma, carrying across everywhere all that bear consciousness, making them cross the great sea of the knowable and swiftly reach the pure isle of jewels.
“Sudhana is the sun of right awakening: the light of his knowledge is the wheel of his great vow, moving everywhere throughout the empty space of the Dharma realm, illuminating everywhere the dwellings where the deluded multitude live.
“Sudhana is the moon of right awakening: the white and pure dharmas are all made full and round in him, and the concentration that is kindness sends out a cool light, illuminating the minds of sentient beings equally.
“Sudhana is a sea of surpassing knowledge, resting and abiding upon a straight and upright mind; the bodhisattva practice deepens by degrees, and brings forth many jewels of the Dharma.
“Sudhana is a dragon of great mind, rising into the empty space of the Dharma realm, raising up clouds and sending down a sweet and moistening rain, ripening all fruits.
“Sudhana kindles the lamp of the Dharma: faith is the wick, kindness and compassion are the oil, right mindfulness is the vessel, merit and virtue are the light — extinguishing the darkness of the three poisons, greed, anger, and delusion.
The Praise That Exhorts the Assembly, Part Four: The General Praise of His Many Virtues — Verses Thirty-Nine through Forty-Four
“The mind of awakening is the first coagulation within the womb, compassion is the caul and kindness the blood and flesh, the limbs of awakening are the limbs and joints — and what grows there is the treasury of the tathāgatas.
“He increases the treasury of merit, purifies the treasury of wisdom, opens and displays the treasury of skillful means, and brings forth the treasury of great vows.
“An adornment as great as this rescues and protects the many kinds of beings; among all devas and humans this is hard to hear of and hard to see.
“A tree of wisdom such as this has roots so deep it cannot be shaken; its many kinds of conduct grow greater by degrees, and it gives shade everywhere to the many kinds of beings.
“Wishing to bring forth every virtue, wishing to ask about every dharma, wishing to cut off every doubt — seek out good friends with a single mind.
“Wishing to break the many demons of delusion, wishing to remove the many defilements of views, wishing to loose the bonds of sentient beings — seek out good friends with a single mind.
The Praise That Exhorts the Assembly, Part Five: The Wondrous Fruit That Is to Be Accomplished — Verses Forty-Five through Forty-Nine
“He is to extinguish the many evil destinies, he is to point out the road of devas and humans, causing people to cultivate the practice of merit and virtue and swiftly to enter the city of nirvāṇa.
“He is to cross over the many difficulties of views, he is to cut through the many nets of views, he is to dry up the waters of craving and desire, he is to point out the road of the three kinds of existence.
“He is to become the refuge of the world, he is to become the light of the world, he is to become the teacher of the three realms, pointing sentient beings toward the place of liberation.
“He is also to make the world everywhere leave behind the grasping at the many kinds of perception, to awaken everywhere those asleep in the afflictions, and to bring them everywhere out of the mire of craving and desire.
“He is to penetrate the many kinds of dharmas, he is to purify the many kinds of lands; all is brought to its utmost fullness, and his mind greatly rejoices.
Praise Addressed Again to Sudhana (Chengguan’s Outline), Part One: Praise of the Virtue of His Fruit to Come — Verses Fifty through Seventy-Five
“Your conduct is exceedingly pliant, your mind is very pure; the merit and virtue you wish to cultivate is all to be made full and complete.
“Before long you will see the buddhas, penetrate all dharmas, adorn and purify many seas of lands, and accomplish great awakening.
“You are to fill up the sea of the many practices, you are to know the sea of the many dharmas, you are to liberate the sea of sentient beings — cultivating the many practices in this way.
“You are to reach the far shore of merit and virtue, you are to bring forth the many good qualities, you are to be the equal of the sons of the Buddha — and in this way your mind becomes settled.
“You are to cut off every delusion, you are to purify every deed, you are to subdue every demon, fulfilling vows such as these.
“You are to bring forth the path of subtle and wondrous knowledge, you are to open up the path of the right Dharma, and before long you are to cast away the path of delusion, of deeds, and of the many sufferings.
“The wheel that is all sentient beings sinks lost within the wheel of the many kinds of existence; you are to turn the wheel of the Dharma, and make them cut off the wheel of suffering.
“You are to uphold the lineage of the Buddha, you are to purify the lineage of the Dharma, you are able to gather up the lineage of the Saṃgha — throughout the three times, everywhere.
“You are to cut off the many nets of craving, you are to tear apart the many nets of views, you are to draw beings out of the many nets of suffering, you are to accomplish this net of vows.
“You are to liberate the realm of sentient beings, you are to purify the realm of lands, you are to gather up the realm of wisdom, you are to accomplish this realm of the mind.
“You are to make sentient beings rejoice, you are to make bodhisattvas rejoice, you are to make the buddhas rejoice — you are to accomplish rejoicing such as this.
“You are to see every destiny, you are to see every land, you are to see every dharma — you are to accomplish a buddha’s seeing such as this.
“You are to send forth the light that breaks the darkness, you are to send forth the light that stills the heat, you are to send forth the light that extinguishes evil, washing away the suffering of the three kinds of existence.
“You are to open the gate of birth among the devas, you are to open the gate of the buddha-path, you are to point out the gate of liberation, making sentient beings enter it everywhere.
“You are to point out the right road, you are to cut off the wrong roads; cultivating diligently in this way, you accomplish the road of awakening.
“You are to cultivate the sea of merit and virtue, you are to cross the sea of the three kinds of existence; and everywhere you are to make the sea of the many kinds of beings come forth from the sea of the many sufferings.
“You are, within the sea of sentient beings, to dry up the sea of the afflictions, to make them cultivate the sea of the many practices and swiftly enter the sea of great knowledge.
“You are to increase the sea of knowledge, you are to cultivate the sea of practice; the sea of the great vows of the buddhas — these you are to fulfill one by one.
“You are to enter the sea of lands, you are to contemplate the sea of the assemblies; you are, with the power of knowledge, to drink up everywhere the sea of the many dharmas.
“You are to go and behold the clouds that are the buddhas, you are to raise up the clouds of offerings, you are to listen attentively to the clouds of the wondrous Dharma, you are to raise up clouds of vows such as these.
“You are to roam everywhere the chamber of the three kinds of existence, to destroy everywhere the chamber of the many delusions, to enter everywhere the chamber of the tathāgatas — and to practice a path such as this.
“You are to enter everywhere the gate of samādhi, to roam everywhere the gate of liberation, to abide everywhere in the gate of spiritual power, moving throughout the Dharma realm.
“You are to make your body appear everywhere before sentient beings, to appear everywhere before the buddhas, just as the light of the sun and the moon does — and you are to accomplish a power such as this.
“What you practice is without disturbance, what you practice is without stain, just as a bird moves through empty space — and you are to accomplish a wondrous function such as this.
“Just as with the net of Indra upon the palace of Śakra, so too do the nets of the lands abide; you are to go and pay a visit to each one of them, unobstructed as the wind is.
“You are to enter the Dharma realm, going everywhere to the many worlds, seeing everywhere the buddhas of the three times, and in your mind great joy will arise.
Praise Addressed Again to Sudhana, Part Two: The Twofold Praise of Virtue Present and to Come — Verses Seventy-Six through Eighty-Two
“As for the many Dharma gateways — those you have already gained and those you are yet to gain — you should bring forth great joy and exultation over all of them, with neither craving nor weariness.
“You are a vessel of merit and virtue, able to follow along with the teaching of the buddhas, able to cultivate the bodhisattva practice, and so you have been able to see a thing as rare as this.
“Sons of the Buddha such as these are hard to meet with even in a hundred million kalpas — how much more so to see their merit and virtue and the many wondrous paths they cultivate!
“You are born among humankind, and you have gained great and many benefits, having been able to see Mañjuśrī and the rest, and measureless merit and virtue.
“You have already left the many evil destinies, you have already come out of the many difficult places, you have already gone beyond the many sufferings and troubles — it is good; do not be slack.
“You have already left the ground of ordinary beings, you have already come to abide upon the ground of bodhisattvas, you are to make full and complete the ground of wisdom, and swiftly to enter the ground of the tathāgatas.
“The bodhisattva practice is like the great sea, and the knowledge of a buddha is the same as empty space; your vow is just so, and you should bring forth great gladness and rejoicing.
Praise Addressed Again to Sudhana, Part Three: Praise of the Virtue of Meeting with Friends — Verses Eighty-Three through Ninety
“Your faculties are without slackness or weariness, your aspiration is constant and settled, and you draw near to good friends — before long all of this will be brought to fullness.
“The many kinds of bodhisattva conduct are all for the taming of sentient beings; you cultivate the many Dharma gateways everywhere — by no means give rise to doubt.
“You are fully endowed with merit beyond conceiving, and with true faith as well; and therefore today you have been able to see the sons of the Buddha.
“You see the sons of the Buddha, and gain vast benefit from every one of them; their great vows, each and every one, you receive in faith entirely.
“Within the three kinds of existence you are able to cultivate the bodhisattva practice; and therefore the sons of the Buddha point out to you the gate of liberation.
“One who is not a vessel for the Dharma, though he dwell together with a son of the Buddha, though measureless kalpas pass, will not come to know that realm.
“You have seen the bodhisattvas, and have been able to hear a Dharma such as this — it is very rare in the world, and you should bring forth great joy and rejoicing.
“The buddhas guard you in mind, and the bodhisattvas gather you in; you are able to follow their teaching and practice it — it is good; abide out your lifespan just so.
Praise Addressed Again to Sudhana, Part Four: Praise of the Swift Accomplishment of the Virtue of Station and Practice — Verses Ninety-One through Ninety-Five
“You have already been born into the family of the bodhisattvas, you are already fully endowed with the virtue of the bodhisattvas, you have already grown up the lineage of the tathāgatas, and you are to ascend to the station of consecration.
“Before long you will be able to be the equal of the sons of the Buddha, and, seeing sentient beings in suffering and distress, will set them all in a place of peace and safety.
“One who has sown such a seed as this will surely obtain such a fruit as this; I today congratulate and console you, and you should greatly rejoice.
“Measureless bodhisattvas, cultivating the work of the path for measureless kalpas, are still not able to accomplish a practice such as this; today you have gained the whole of it.
“By the power of faith and delight and of firm and vigorous effort, Sudhana has accomplished a practice such as this; if there be one whose mind reveres and admires this, he too should study in this way.
Praise Addressed Again to Sudhana, Part Five: Setting Forth His Many Virtues Together and Concluding in Praise So That Gladness May Arise — Verses Ninety-Six through One Hundred and Twelve
“Every practice of merit and virtue is born from vow and aspiration; Sudhana has already understood this, and therefore constantly delights in cultivating diligently.
“Just as when a dragon spreads out thick clouds a great rain is sure to fall, so when a bodhisattva brings forth the knowledge of vow, he will assuredly cultivate the many practices.
“If a good friend points out to you the practice of Samantabhadra, you should serve him well, and by no means give rise to doubt.
“Through measureless kalpas you have cast away the body in vain for the sake of desire; today you cast it away for the sake of seeking awakening, and only such a casting away is called good.
“Through measureless kalpas you have received in full the suffering of birth and death, and yet you never served the buddhas, nor did you ever hear of a practice such as this.
“Today you have gained a human body, you have met with buddhas and with good friends, and you hear and receive the practice of awakening — how could you not rejoice!
“Even should one meet a buddha arising in the world, and meet with good friends too, if his mind be not pure he still will not hear a Dharma such as this.
“Only if toward good friends one has faith and delight and holds them in reverence, leaving doubt behind and never wearying, does one get to hear a Dharma such as this.
“If someone hears this Dharma and raises up a mind of vowing, know that such a person has already gained vast benefit.
“When the mind is made pure in this way, one constantly draws near to the buddhas, and draws near to the bodhisattvas too, and assuredly accomplishes awakening.
“If one enters this Dharma gateway, one is fully endowed with the many kinds of merit and virtue, leaves the many evil destinies forever, and does not undergo any suffering.
“Before long one casts away this body and is born into a buddha-land, constantly seeing the buddhas of the ten directions and the bodhisattvas as well.
“Causes laid down in former times, together with a pure understanding today, and together with the power of serving good friends, increase the many kinds of merit and virtue, just as a lotus flower is born within water.
“Delight in serving good friends, make offerings diligently to all buddhas, listen to the Dharma with a concentrated mind, and constantly practice thus without slackness or weariness.
“You are a true vessel for the Dharma; you are to be fully endowed with every dharma, you are to cultivate every path, you are to make full and complete every vow.
“With a mind of faith and understanding you have come to pay respect to me; before long you are to enter everywhere the Dharma assemblies of all the buddhas.
“It is good indeed, true son of the Buddha! You revere all buddhas, and before long you will be fully endowed with the many practices and will reach the far shore of the merit and virtue of a buddha.
Briefly Pointing Out the Next Friend (Chengguan’s Outline): The Hundred and Thirteenth Verse
“You should go to the place of Mañjuśrī, the one of great knowledge; he will make you gain the deep and wondrous practice of Samantabhadra.”
Setting Out the Form of Reverence Again (Chengguan’s Outline): He Wept, and Flowers and Strings of Jewels Filled His Hands of Themselves
At that time the bodhisattva-mahāsattva Maitreya, before the great assembly, praised the great treasury of merit and virtue of Sudhana. When Sudhana had heard it, he was glad and exultant, the hairs of his body all stood on end, and he wept with grief and choked upon his sobs; he rose and stood, joined his palms, looked up with reverence, and circled him measureless times. Because of the power of Mañjuśrī’s mindful intent, many kinds of flowers, strings of jewels, and many kinds of subtle and wondrous treasures, without his being aware of it, all at once filled his hands of themselves; and Sudhana, rejoicing, offered these up and scattered them over the bodhisattva-mahāsattva Maitreya.
Praising Again and Declaring His Destiny Again (Chengguan’s Outline): Maitreya Strokes the Crown of His Head
At that time the bodhisattva Maitreya stroked the crown of Sudhana’s head, and spoke a verse for him:
“It is good indeed, it is good indeed, true son of the Buddha! You urge on all your faculties everywhere without slackness or weariness; before long you will be fully endowed with the many kinds of merit and virtue, just as Mañjuśrī is, and as I am.”
Rejoicing at the Meeting and Calling to Mind His Kindness (Chengguan’s Outline): In the Two Verses He Answers With, He Calls Only One Person to Mind
At that time Sudhana the youth answered with verses, saying:
“I call good friends to mind — even in a hundred million kalpas they are hard to meet with; today I have been able to draw near to them one by one, and so I have come to the place of you, the venerable one.
“It is because of Mañjuśrī that I have seen those who are hard to see; that venerable one of great merit and virtue — may he return soon, that I may look up to him and behold him.”
品三十九 入法界品 · 彌勒菩薩（三）正授法界·菩提心功德（攝德成因相）Entering the Dharma Realm · Maitreya, Part Three: Directly Conferring the Dharma Realm and the Merit and Virtue of the Mind of Awakening (The Mark of Gathering Virtue and Accomplishing the Cause)
全文五層 →Full five layers →善財重白：我已經發過心了，可是還不知道怎麼學
那時候，善財童子合掌恭敬，再一次向彌勒菩薩摩訶薩稟白說：
「大聖！我已經在先前發了阿耨多羅三藐三菩提心（求無上正等正覺之心），可是我還不知道：菩薩要怎麼樣學菩薩之行？要怎麼樣修菩薩之道？
善財歎彌勒之德：一生就要得無上菩提的人，已經是什麼樣
「大聖！一切如來都給尊者授了記，說您一生就當得阿耨多羅三藐三菩提。如果一生就當得無上菩提，那麼您就已經超越了一切菩薩所住的地方，就已經出過了一切菩薩離生之位（離凡夫生之位），就已經圓滿了一切波羅蜜（到彼岸之行），就已經深入了一切諸忍之門，就已經具足了一切菩薩地，就已經遊戲了一切解脫門，就已經成就了一切三昧之法，就已經通達了一切菩薩之行，就已經證得了一切陀羅尼（總持）辯才，就已經在一切菩薩自在之中而得自在，就已經積集了一切菩薩助道之法，就已經遊戲於智慧方便，就已經出生了大神通智，就已經成就了一切學處，就已經圓滿了一切妙行，就已經滿足了一切大願，就已經領受了一切佛所授的記，就已經了知了一切諸乘之門，就已經堪受一切如來的護念，就已經能攝取一切佛的菩提，就已經能持一切佛的法藏，就已經能持一切諸佛菩薩的祕密藏，就已經能在一切菩薩眾之中作上首，就已經能作破煩惱魔軍的大勇將，就已經能作走出生死曠野的大導師，就已經能作醫治諸惑重病的大醫王，就已經能在一切眾生之中為最勝，就已經能在一切世主之中得自在，就已經能在一切聖人之中最第一，就已經能在一切聲聞、獨覺之中最增上，就已經能在生死之海中作船師，就已經能布下調伏一切眾生的網，就已經能觀察一切眾生的根器，就已經能攝受一切眾生界，就已經能守護一切菩薩眾，就已經能談議一切菩薩之事，就已經能往詣一切如來之所，就已經能住止於一切如來之會，就已經能現身在一切眾生之前，就已經能對一切世間之法無所染著，就已經能超越一切魔的境界，就已經能安住一切佛的境界，就已經能到一切菩薩無礙之境，就已經能精勤供養一切佛，就已經與一切諸佛之法同一體性，已經繫上了妙法之繒，已經受了佛的灌頂，已經住在一切智，已經能普遍生出一切佛法，已經能快速踐履一切智之位。
善財結問請說：這些事，都請為我說
「大聖！菩薩要怎麼樣學菩薩之行？要怎麼樣修菩薩之道？隨著所修所學，很快就能具足一切佛法，全都能度脫所憶念的眾生，普遍能成滿所發的大願，普遍能究竟所起的諸行，普遍能安慰一切天人，不辜負自己這一身，不斷絕三寶，不空過一切佛菩薩之種，能夠持住一切諸佛的法眼。像這樣的種種事，願您都為我說！」
彌勒先向眾會指人示眾（澄觀科）：你們看見這位長者子了嗎
那時候，彌勒菩薩摩訶薩觀察一切道場的眾會，指著善財而這樣說：
「諸位仁者！你們看見這位長者子，如今在我這裡問菩薩行的種種功德了嗎？諸位仁者！這位長者子，勇猛精進，志願沒有夾雜，深心堅固，恆常不退轉；他具有殊勝的希望，像救頭上著的火那樣急，沒有厭足；他喜樂善知識，親近供養，處處尋求，承事請法。諸位仁者！這位長者子，從前在福城領受了文殊師利的教誨，輾轉往南而行，尋求善知識，經過了一百一十位善知識之後，這才來到我這裡，中間未曾暫時起過一念的疲懈。
彌勒正讚其德（澄觀科）：這樣的人，難得聽到、難得看見
「諸位仁者！這位長者子非常難有：他趣向大乘，乘於大慧，發起大勇猛，披上大悲的鎧甲，用大慈之心救護眾生，起大精進的波羅蜜行，作大商主護念眾生，作大法船度過諸有之海，安住於大道，積集大法之寶，修習種種廣大的助道之法；像這樣的人，難得聽到，難得看見，難得親近、同居、共行。為什麼呢？這位長者子發心救護一切眾生，令一切眾生解脫諸苦，超出諸惡趣，離開諸險難，破除無明之闇，走出生死之野，止息諸趣之輪，度過魔的境界，不執著世間之法，出離貪欲的淤泥，斬斷貪愛的鞅（駕車的頸繩），解開諸見的縛，壞掉妄想的宅，斷絕迷惑的道，摧倒憍慢的幢，拔出惑亂的箭，撤去睡眠的蓋，裂開愛欲的網，滅掉無明，度過諸有之流，離開諂曲之幻，淨除心上的垢，斷除愚癡之惑，出離生死。
彌勒正讚其德（二）：什麼樣的人，就給他什麼樣的法
「諸位仁者！這位長者子，為被四流（欲流·有流·見流·無明流）漂泊的人，造大法船；為被邪見的泥所沒溺的人，立大法橋；為被愚癡之暗所昏迷的人，燃起大智之燈；為行走在生死曠野的人，開示聖道；為染上煩惱重病的人，調和法藥；為遭受生、老、死苦的人，給他甘露飲，令他安隱；為墮入貪、瞋、癡火的人，澆上定水，使他得到清涼；多憂惱的人，就慰諭使他安穩；被繫在有之獄的人，就曉喻教誨令他出來；落入諸見之網的人，就用智慧之劍為他打開；住在界（十八界）之城的人，就開示諸解脫門；在險難之中的人，就導引到安隱之處；害怕結（煩惱）賊的人，就給他無畏之法；墮在惡趣的人，就伸出慈悲之手；被害人的蘊（五蘊）所拘縛的人，就指示涅槃之城；被界（十八界之毒）蛇所纏的人，就用聖道為他解開；執著在六處（六根）這一座空聚落裡的人，就用智慧之光引他出來；住在邪濟（邪的濟渡）的人，就令他進入正濟；親近惡友的人，就指示他善友；喜樂凡夫之法的人，就用聖法教誨他；執著生死的人，就令他趣入一切智之城。
彌勒正讚其德（三）：他做這些事，沒有停過
「諸位仁者！這位長者子，恆常以這樣的行救護眾生，發菩提心未曾休息，尋求大乘之道不曾懈倦，飲諸法之水不生厭足，恆常勤勉積集助道之行，常常樂於清淨一切法門，修菩薩行不捨精進，成滿諸願、善行方便，見善知識情意上沒有厭足，事奉善知識身體上不覺疲懈，聽聞善知識所有的教誨常常樂於順著行，未曾違逆。
彌勒正讚其德（四）：一層比一層更難得
「諸位仁者！如果有眾生能發阿耨多羅三藐三菩提心，這就是希有；發了心之後，又能像這樣精進方便積集諸佛之法，那就加倍希有；又能像這樣求菩薩道，又能像這樣清淨菩薩行，又能像這樣事奉善知識，又能像這樣如救頭上之火，又能像這樣順著善知識的教，又能像這樣堅固修行，又能像這樣積集菩提分，又能像這樣不求一切名聞利養，又能像這樣不捨菩薩純一之心，又能像這樣不樂住家宅、不執著欲樂、不戀父母親戚知識，只樂於追求菩薩的伴侶，又能像這樣不顧惜身命，只願勤修一切智之道——應當知道，這是輾轉一層比一層更難得。
彌勒正讚其德（五）：別人要多劫，他一生之內就能
「諸位仁者！其餘的諸菩薩要經過無量百千萬億那由他劫，才能滿足菩薩的願行，才能親近諸佛的菩提；這位長者子，在一生之內，就能清淨佛剎，就能教化眾生，就能以智慧深入法界，就能成就諸波羅蜜，就能增廣一切諸行，就能圓滿一切大願，就能超出一切魔業，就能承事一切善友，就能清淨諸菩薩道，就能具足普賢的諸行。」
彌勒轉向善財：善哉善哉
那時候，彌勒菩薩摩訶薩像這樣稱歎了善財童子的種種功德，令無量百千眾生發了菩提心之後，告訴善財說：
「善哉善哉！善男子！你為了饒益一切世間，你為了救護一切眾生，你為了勤求一切佛法的緣故，發了阿耨多羅三藐三菩提心。
汝獲善利：你得的這些好處，是從哪裡來的
「善男子！你獲得了善的利益，你善於得到了人身，你善於住在壽命之中，你善於值遇如來出現，你善於見到文殊師利這位大善知識。你的身是善的法器，被諸善根所潤澤。你被白淨之法所資助扶持，所有的勝解與欲樂都已經清淨，已經被諸佛共同護念，已經被善友共同攝受。為什麼呢？
菩提心之德（一）種性住（光統師配·澄觀科）：種子·良田·大地
「善男子！菩提心，就像種子，因為它能生出一切諸佛之法；菩提心，就像良田，因為它能長養眾生的白淨之法；菩提心，就像大地，因為它能持住一切諸世間。
菩提心之德（二）勝解行住（光統師配·澄觀科）：淨水·大風·盛火·淨日·盛月·明燈
「菩提心，就像清淨的水，因為它能洗掉一切煩惱之垢；菩提心，就像大風，因為它普遍在世間而無所障礙；菩提心，就像熾盛的火，因為它能燒盡一切諸見的薪柴；菩提心，就像清淨的日，因為它普遍照亮一切諸世間；菩提心，就像圓滿的月，因為諸白淨之法都在其中圓滿；菩提心，就像明亮的燈，因為它能放出種種法的光明。
菩提心之德（三）極喜增上住（光統師配·澄觀科）：從淨目到帝王十六句
「菩提心，就像清淨的眼目，因為它普遍看見一切安處與危處；菩提心，就像大道，因為它普遍令人得入大智之城；菩提心，就像正的濟渡，因為它令人得以離開諸邪法；菩提心，就像大車，因為它普遍能運載諸菩薩；菩提心，就像門戶，因為它開示一切菩薩之行；菩提心，就像宮殿，因為它安住修習三昧之法；菩提心，就像園苑，因為在其中遊戲而領受法樂；菩提心，就像舍宅，因為它安隱一切諸眾生；菩提心，就是所歸之處，因為它利益一切諸世間；菩提心，就是所依之處，因為它是諸菩薩行所依的地方；菩提心，就像慈父，因為它訓導一切諸菩薩；菩提心，就像慈母，因為它生長一切諸菩薩；菩提心，就像乳母，因為它養育一切諸菩薩；菩提心，就像善友，因為它成就利益一切諸菩薩；菩提心，就像君主，因為它勝出一切二乘人；菩提心，就像帝王，因為它在一切願之中得自在。
菩提心之德（四）戒增上住（光統師配·澄觀科）：大海·須彌山·鐵圍山·雪山·香山·虛空·蓮華
「菩提心，就像大海，因為一切功德都入在其中；菩提心，像須彌山，因為它對諸眾生心是平等的；菩提心，像鐵圍山，因為它攝持一切諸世間；菩提心，就像雪山，因為它長養一切智慧之藥；菩提心，就像香山，因為它出生一切功德之香；菩提心，就像虛空，因為諸妙功德廣大而無邊；菩提心，就像蓮華，因為它不染著一切世間之法。
菩提心之德（五）增上心住（光統師配·澄觀科）：從調慧象到黑沈香十句
「菩提心，像調伏而有慧的象，因為它的心善於隨順而不獷戾；菩提心，像良善的馬，因為它遠離一切諸惡的性；菩提心，像調御之師，因為它守護大乘一切法；菩提心，就像良藥，因為它能醫治一切煩惱之病；菩提心，就像坑穽（陷坑），因為它陷沒一切諸惡法；菩提心，就像金剛，因為它全都能穿透一切法；菩提心，就像香篋（裝香的箱），因為它能貯存一切功德之香；菩提心，就像妙華，因為一切世間都樂於見到；菩提心，像白栴檀（白檀香），因為它除掉眾人的欲熱而使他清涼；菩提心，像黑沈香，因為它能熏遍法界、全都周遍。
菩提心之德（六）覺分相應增上慧住（光統師配·澄觀科）：從善見藥王到水清珠十句
「菩提心，像善見藥王，因為它能破除一切煩惱之病；菩提心，像毘笈摩藥（拔箭之藥），因為它能拔出一切諸惑的箭；菩提心，就像帝釋，因為它在一切主之中最為尊；菩提心，像毘沙門（北方天王），因為它能斷除一切貧窮之苦；菩提心，像功德天，因為它被一切功德所莊嚴；菩提心，像莊嚴之具，因為它莊嚴一切諸菩薩；菩提心，像劫末所燒的火，因為它能燒盡一切諸有為法；菩提心，像無生根藥，因為它長養一切諸佛之法；菩提心，就像龍珠，因為它能消掉一切煩惱之毒；菩提心，像清水之珠，因為它能澄清一切煩惱的混濁。
菩提心之德（七）諸諦相應增上住（光統師配·澄觀科）：從如意珠到堅甲十句
「菩提心，像如意珠，因為它周濟供給一切諸貧乏的人；菩提心，像功德之瓶，因為它滿足一切眾生的心；菩提心，像如意之樹，因為它能雨下一切莊嚴之具；菩提心，像鵝羽所織的衣，因為它不受一切生死之垢；菩提心，像白㲲之線（白細布之線），因為它從本以來性就清淨；菩提心，像快利的犁，因為它能耕治一切眾生之田；菩提心，像那羅延（大力士），因為它能摧倒一切我見之敵；菩提心，就像快箭，因為它能破除一切諸苦的箭靶；菩提心，就像利矛，因為它能穿透一切煩惱之甲；菩提心，就像堅固的鎧甲，因為它能護持一切如理之心。
菩提心之德（八）緣起流轉止息相應增上住（光統師配·澄觀科）：從利刀到鉗鑷十句
「菩提心，就像利刀，因為它能斬斷一切煩惱之首；菩提心，就像利劍，因為它能斬斷一切憍慢之鎧；菩提心，像勇將的幢，因為它能降伏一切諸魔軍；菩提心，就像利鋸，因為它能鋸斷一切無明之樹；菩提心，就像利斧，因為它能砍伐一切諸苦之樹；菩提心，就像兵仗，因為它能防禦一切諸苦難；菩提心，就像善巧的手，因為它防護一切諸度（波羅蜜）之身；菩提心，就像好的腳，因為它安立一切諸功德；菩提心，就像眼藥，因為它滅除一切無明之翳；菩提心，就像鉗鑷，因為它能拔出一切身見之刺。
菩提心之德（九）無相有功用住（光統師配·澄觀科）：從臥具到大龍王十句
「菩提心，就像臥具，因為它止息生死的種種勞苦；菩提心，像善知識，因為它能解開一切生死之縛；菩提心，像好的珍財，因為它能除掉一切貧窮之事；菩提心，像大導師，因為它善知菩薩出離的要道；菩提心，就像伏藏（埋在地下的寶藏），因為它出生功德之財而無所匱乏；菩提心，就像涌泉，因為它生出智慧之水而無窮盡；菩提心，就像明鏡，因為它普遍現出一切法門之像；菩提心，就像蓮華，因為它不染著一切諸罪之垢；菩提心，就像大河，因為它流引一切度（六度）與攝（四攝）之法；菩提心，像大龍王，因為它能雨下一切妙法之雨。
菩提心之德（十）無相無功用住（光統師配·澄觀科）：從命根到大寶洲十句
「菩提心，就像命根，因為它任持菩薩的大悲之身；菩提心，就像甘露，因為它能令人安住在不死之界；菩提心，就像大網，因為它普遍攝取一切諸眾生；菩提心，就像羂索，因為它攝取一切所應教化的人；菩提心，就像鉤與餌，因為它把住在諸有的深淵裡的人釣出來；菩提心，像阿伽陀藥（普治眾病之藥），因為它能令人無病而永遠安隱；菩提心，像除毒的藥，因為它全都能消歇貪愛之毒；菩提心，像善於持咒的人，因為它能除掉一切顛倒之毒；菩提心，就像疾風，因為它能捲走一切諸障之霧；菩提心，像大寶洲（產寶的海島），因為它出生一切覺分之寶。
菩提心之德（十一）無礙解住（光統師配·澄觀科）：從好種性到壽行十句
「菩提心，像好的種性，因為它出生一切白淨之法；菩提心，就像住宅，因為它是諸功德法所依的地方；菩提心，就像市肆（市集），因為它是菩薩商人貿易的地方；菩提心，像鍊金之藥，因為它能醫治一切煩惱之垢；菩提心，就像好蜜，因為它圓滿一切功德之味；菩提心，就像正道，因為它令諸菩薩入智慧之城；菩提心，就像好的器皿，因為它能持住一切白淨之法；菩提心，就像及時之雨，因為它能滅掉一切煩惱之塵；菩提心，就是住處，因為它是一切菩薩所住的地方；菩提心，就是壽行，因為它不取聲聞的解脫果。
菩提心之德（十二）最上菩薩住（光統師配·澄觀科）：從淨瑠璃到佛支提十六句
「菩提心，像清淨的瑠璃，因為它自性明潔而沒有諸垢；菩提心，像帝青之寶，因為它超出世間二乘之智；菩提心，像更漏之鼓（報時之鼓），因為它警覺諸眾生的煩惱之睡；菩提心，像清淨的水，因為它性本澄潔而沒有垢濁；菩提心，像閻浮金（閻浮檀金），因為它映奪一切有為之善；菩提心，像大山之王，因為它超出一切諸世間；菩提心，就是所歸之處，因為它不拒絕一切前來的人；菩提心，就是義利，因為它能除掉一切衰惱之事；菩提心，就是妙寶，因為它能令一切心生歡喜；菩提心，像大施之會，因為它充滿一切眾生的心；菩提心，就是尊勝，因為諸眾生的心沒有能與它相等的；菩提心，就像伏藏，因為它能攝取一切諸佛之法；菩提心，像因陀羅之網（帝釋之網），因為它能降伏煩惱這個阿脩羅；菩提心，像婆樓那之風（迅猛之風），因為它能鼓動一切所應教化的人；菩提心，像因陀羅之火（帝釋之火），因為它能燒盡一切諸惑的習氣；菩提心，像佛的支提（塔廟），因為一切世間都應當供養。
前一批之總攝：三世如來都從菩提心出生
「善男子！菩提心，成就了像這樣無量的功德；扼要地說，應當知道它全都與一切佛法的諸功德相等。為什麼呢？因為菩提心出生一切諸菩薩之行，三世如來都是從菩提心而出生的緣故。所以，善男子！若有發阿耨多羅三藐三菩提心的人，那就已經出生了無量功德，普遍能攝取一切智之道。
譬喻之批（一）攝十住德（澄觀科）：七個藥的譬喻
「善男子！譬如有人得到了無畏之藥，離開五種恐怖。哪五種呢？就是說：火不能燒他，毒不能中他，刀不能傷他，水不能漂他，煙不能熏他。菩薩摩訶薩也是這樣，得到了一切智菩提心之藥，貪之火燒不到，瞋之毒中不了，惑之刀傷不著，有之流漂不走，種種覺觀之煙不能熏害。
「善男子！譬如有人得到了解脫之藥，終究沒有橫來的災難。菩薩摩訶薩也是這樣，得到了菩提心這解脫智之藥，永遠離開一切生死的橫難。
「善男子！譬如有人持著摩訶應伽之藥，毒蛇聞到氣味，就都遠遠離去。菩薩摩訶薩也是這樣，持著菩提心這大應伽之藥，一切煩惱這些惡毒之蛇，聞到它的氣味的，全都散滅。
「善男子！譬如有人持著無勝之藥，一切怨敵沒有能勝過他的。菩薩摩訶薩也是這樣，持著菩提心這無能勝之藥，全都能降伏一切魔軍。
「善男子！譬如有人持著毘笈摩之藥，能令毒箭自然掉落。菩薩摩訶薩也是這樣，持著菩提心這毘笈摩之藥，令貪、瞋、癡與諸邪見之箭自然掉落。
「善男子！譬如有人持著善見之藥，能除掉一切所有的諸病。菩薩摩訶薩也是這樣，持著菩提心這善見藥王，全都除掉一切諸煩惱之病。
「善男子！如同有一種藥樹，名叫珊陀那，有人取它的皮來塗在瘡上，瘡就痊愈了；而那樹皮，隨取隨生，終究取不盡。菩薩摩訶薩從菩提心生出的一切智之樹也是這樣，若有人見到而生起信心，煩惱與業的瘡就全都消滅，而一切智之樹本身一點也沒有損傷。
譬喻之批（二）攝十行德（澄觀科）：從無生根到龍寶珠十喻
「善男子！如同有一種藥樹，名叫無生根，因它的力量的緣故，增長一切閻浮提之樹。菩薩摩訶薩的菩提心之樹也是這樣，因它的力量的緣故，增長一切有學與無學以及諸菩薩所有的善法。
「善男子！譬如有一種藥，名叫阿藍婆，若用來塗身，身與心都有了堪能。菩薩摩訶薩得到菩提心這阿藍婆之藥也是這樣，令他的身心增長善法。
「善男子！譬如有人得到了念力之藥，凡是所聽聞的事都憶持不忘。菩薩摩訶薩得到菩提心這念力妙藥，全都能聽聞受持一切佛法而都沒有忘失。
「善男子！譬如有一種藥，名叫大蓮華，凡有服食的人住壽一劫。菩薩摩訶薩服菩提心這大蓮華之藥也是這樣，在無數劫中，壽命自在。
「善男子！譬如有人拿著翳形之藥（隱形之藥），人與非人都不能看見他。菩薩摩訶薩拿著菩提心這翳形妙藥，一切諸魔都不能看見。
「善男子！如同海中有一顆珠，名叫普集眾寶，這顆珠若在，即使劫火焚燒世間，要令這海減少一滴，也沒有這回事。菩薩摩訶薩的菩提心之珠也是這樣，住在菩薩的大願海之中，若能常常憶持而不令它退失，要壞掉菩薩的一分善根，終究沒有這回事；若退失了他的心，一切善法就都散滅了。
「善男子！如同有一顆摩尼，名叫大光明，有人用這顆珠作瓔珞掛在身上，就映蔽了一切寶的莊嚴之具，它們所有的光明全都不現。菩薩摩訶薩的菩提心之寶也是這樣，用它作瓔珞掛在身上，就映蔽了一切二乘的心寶，諸莊嚴之具全都沒有了光彩。
「善男子！如同清水之珠，能澄清濁水。菩薩摩訶薩的菩提心之珠也是這樣，能澄清一切煩惱的垢濁。
「善男子！譬如有人得到了住水之寶，繫在他身上，進入大海之中，不被水所害。菩薩摩訶薩也是這樣，得到菩提心這住水妙寶，進入一切生死海中，終究不會沈沒。
「善男子！譬如有人得到了龍寶之珠，持著進入龍宮，一切龍蛇不能加害。菩薩摩訶薩也是這樣，得到菩提心這大龍寶珠，進入欲界之中，煩惱這些龍蛇不能加害。
譬喻之批（三）攝十迴向德（澄觀科）：從帝釋摩尼冠到瑠璃寶九喻
「善男子！譬如帝釋戴著摩尼之冠，映蔽了一切其餘的天眾。菩薩摩訶薩也是這樣，戴著菩提心這大願寶冠，超過一切三界的眾生。
「善男子！譬如有人得到了如意之珠，除滅一切貧窮之苦。菩薩摩訶薩也是這樣，得到菩提心這如意寶珠，遠離一切邪命的怖畏。
「善男子！譬如有人得到了日精之珠，拿著向著日光就生出火來。菩薩摩訶薩也是這樣，得到菩提心這智日寶珠，拿著向著智慧之光就生出智慧之火。
「善男子！譬如有人得到了月精之珠，拿著向著月光就生出水來。菩薩摩訶薩也是這樣，得到菩提心這月精寶珠，持著這顆心珠，映照迴向之光，就生出一切善根的願水。
「善男子！譬如龍王，頭上戴著如意摩尼寶冠，遠離一切怨敵的怖畏。菩薩摩訶薩也是這樣，戴著菩提心這大悲寶冠，遠離一切惡道的諸難。
「善男子！如同有一顆寶珠，名叫一切世間莊嚴藏，若有人得到它，令他所想要的都得到充滿，而這顆寶珠沒有一點損減。菩提心之寶也是這樣，若有人得到它，令他所願的都得到滿足，而菩提心沒有損減。
「善男子！如同轉輪王有一顆摩尼寶，安置在宮中，放出大光明，破除一切暗。菩薩摩訶薩也是這樣，用菩提心這大摩尼寶，住在欲界，放出大智之光，全都破除諸趣的無明黑暗。
「善男子！譬如帝青大摩尼寶，若有東西被這光明所觸到，就同它一個顏色。菩薩摩訶薩的菩提心之寶也是這樣，觀察諸法而迴向善根，沒有不就同菩提心之色的。
「善男子！如同瑠璃之寶，在百千年之中處在不淨之中，不被臭穢所染著，因為性本清淨的緣故。菩薩摩訶薩的菩提心之寶也是這樣，在百千劫中住在欲界之內，不被欲界的過患所染，就像法界之性清淨的緣故。
譬喻之批（四之一）攝初地德（澄觀科）：淨光明·火焰·無價寶·自在王四喻
「善男子！譬如有一種寶，名叫淨光明，全都能映蔽一切寶的顏色。菩薩摩訶薩的菩提心之寶也是這樣，全都能映蔽一切凡夫與二乘的功德。
「善男子！譬如有一種寶，名叫火焰，全都能除滅一切暗冥。菩薩摩訶薩的菩提心之寶也是這樣，能滅掉一切無知的暗冥。
「善男子！譬如海中有一顆無價之寶，商人採得了，用船載進城裡；其餘的摩尼百千萬種，光色與價值沒有能相等的。菩提心之寶也是這樣，住在生死大海之中，菩薩摩訶薩乘著大願之船，深心相續，把它載進解脫城中，二乘的功德沒有能及得上的。
「善男子！如同有一顆寶珠，名叫自在王，處在閻浮洲，距離日月之輪四萬由旬，日月宮中所有的莊嚴，這顆珠的影中都現出來，全都具足。菩薩摩訶薩發菩提心這淨功德之寶也是這樣，住在生死之中，照見法界之空，佛智這日月的一切功德全都在其中現出。
譬喻之批（四之二）攝二地德（澄觀科）：自在王·海藏·閻浮檀金三喻
「善男子！如同有一顆寶珠，名叫自在王，日月光明所照到的地方，一切財寶、衣服等物，它們所有的價值都及不上。菩薩摩訶薩發菩提心這自在王之寶也是這樣，一切智之光所照到的地方，三世所有天人、二乘的有漏無漏之善的一切功德都及不上。
「善男子！海中有一種寶，名叫海藏，普遍現出海中的諸莊嚴之事。菩薩摩訶薩的菩提心之寶也是這樣，普遍能顯現一切智海的諸莊嚴之事。
「善男子！譬如天上的閻浮檀金，除了心王大摩尼寶之外，其餘的都及不上。菩薩摩訶薩發菩提心這閻浮檀金也是這樣，除了一切智這心王大寶之外，其餘的都及不上。
譬喻之批（四之三）攝三地德（澄觀科）：善調龍法·勇士鎧仗·黑栴檀·白栴檀四喻
「善男子！譬如有人善於調龍之法，在諸龍之中而得自在。菩薩摩訶薩也是這樣，得到菩提心這善調龍之法，在一切煩惱這些龍之中而得自在。
「善男子！譬如勇士，披戴執持著鎧甲兵仗，一切怨敵沒有能降伏他的。菩薩摩訶薩也是這樣，披戴執持著菩提大心這鎧甲兵仗，一切業惑這些惡的怨敵沒有能屈伏他的。
「善男子！譬如天上的黑栴檀香，若燒一銖，它的香普遍熏遍小千世界，三千世界滿中的珍寶所有的價值都及不上。菩薩摩訶薩的菩提心之香也是這樣，一念的功德普遍熏遍法界，聲聞、緣覺的一切功德都及不上。
「善男子！如同白栴檀，若用來塗身，全都能除滅一切熱惱，令他身心普遍得到清涼；菩薩摩訶薩的菩提心之香也是這樣，能除掉一切虛妄、分別、貪、瞋、癡等諸惑的熱惱，令他具足智慧的清涼。
譬喻之批（四之四）攝四地德（澄觀科）：須彌山·波利質多羅三喻共四喻
「善男子！如同須彌山，若有靠近它的，就同它一個顏色。菩薩摩訶薩的菩提心之山也是這樣，若有靠近它的，全都得到同它一切智之色。
「善男子！譬如波利質多羅樹，它的皮的香氣，閻浮提中像婆師迦、像薝蔔迦、像蘇摩那，這些華所有的香氣都及不上。菩薩摩訶薩的菩提心之樹也是這樣，所發大願的功德之香，一切二乘的無漏戒、定、智慧、解脫、解脫知見的諸功德之香全都及不上。
「善男子！譬如波利質多羅樹，雖然還沒有開華，應當知道它就是無量諸華出生的地方。菩薩摩訶薩的菩提心之樹也是這樣，雖然還沒有開出一切智之華，應當知道它就是無數天人眾的菩提之華所生的地方。
「善男子！譬如波利質多羅之華，一日熏衣，薝蔔迦華、婆利師華、蘇摩那華雖然熏了千年也及不上。菩薩摩訶薩的菩提心之華也是這樣，一生所熏的諸功德之香，普遍透徹十方一切佛所，一切二乘的無漏功德百千劫的熏習都及不上。
譬喻之批（四之五）攝五地德（澄觀科）：椰子樹·訶宅迦·小火·一燈四喻
「善男子！如同海島中所生的椰子樹，根、莖、枝、葉以及華果，一切眾生恆常取來受用而沒有一時停歇。菩薩摩訶薩的菩提心之樹也是這樣，從發起悲願之心開始，一直到成佛、正法住世，常時利益一切世間而沒有間歇。
「善男子！如同有一種藥汁，名叫訶宅迦，人若得到它，用它一兩去變千兩銅，全都變成真金，而不是千兩銅能變這藥。菩薩摩訶薩也是這樣，用菩提心這迴向智之藥，普遍轉變一切業惑等法，全都使它們成為一切智之相，而不是業惑等能轉變他的心。
「善男子！譬如小火，隨著所焚燒的東西，它的火焰轉更熾盛。菩薩摩訶薩的菩提心之火也是這樣，隨著所攀緣的境，智慧之焰增長。
「善男子！譬如一盞燈，點燃百千盞燈，它本來這一盞燈沒有減少也沒有窮盡。菩薩摩訶薩的菩提心之燈也是這樣，普遍點燃三世諸佛的智慧之燈，而他的心燈沒有減少也沒有窮盡。
譬喻之批（四之六）攝六地德（澄觀科）：一燈入闇室·燈炷·他化天王·師子三喻共六喻
「善男子！譬如一盞燈進入暗室，百千年的暗全都能破盡。菩薩摩訶薩的菩提心之燈也是這樣，進入眾生心室之內，百千萬億不可說劫的諸業煩惱、種種暗障全都能除盡。
「善男子！譬如燈炷，隨著它的大小而發出光明；若添上膏油，光明終究不會斷絕。菩薩摩訶薩的菩提心之燈也是這樣，以大願為燈炷，光照法界；添上大悲之油，教化眾生，莊嚴國土，施作佛事，沒有休息。
「善男子！譬如他化自在天王，戴著閻浮檀真金的天冠，欲界天子的諸莊嚴之具都及不上。菩薩摩訶薩也是這樣，戴著菩提心這大願天冠，一切凡夫、二乘的功德都及不上。
「善男子！如同師子王哮吼的時候，師子之兒聽到了都增加勇健，其餘的獸聽到了就都竄伏。佛這師子王的菩提心之吼，應當知道也是這樣，諸菩薩聽到了增長功德，有所得的人聽到了都退散。
「善男子！譬如有人用師子之筋作為樂器之絃；它的音一奏出來，其餘的絃全都斷了。菩薩摩訶薩也是這樣，用如來師子波羅蜜之身的菩提心之筋作為法樂之絃；它的音一奏出來，一切五欲以及二乘的諸功德之絃全都斷滅。
「善男子！譬如有人用牛羊等種種諸乳，即使積集起來盈滿大海，用師子之乳一滴投入其中，全都令它變壞，直接穿過而無所障礙。菩薩摩訶薩也是這樣，用如來師子這菩提心之乳，放進無量劫的業煩惱這乳的大海之中，全都令它壞滅，直接穿過而無所障礙，終究不住在二乘的解脫上。
譬喻之批（四之七）攝七地德（澄觀科）：迦陵頻伽·金翅鳥王子·壯夫利矛·摩訶那伽·射師弟子五喻
「善男子！譬如迦陵頻伽鳥，在卵殼之中就有大勢力，一切諸鳥所不能及。菩薩摩訶薩也是這樣，在生死這卵殼之中發菩提心，所有大悲功德的勢力，聲聞、緣覺沒有能及得上的。
「善男子！如同金翅鳥王之子，最初生下來的時候，眼目就明利，飛行就勁捷，一切諸鳥雖然長久成長也沒有能及得上的。菩薩摩訶薩也是這樣，發菩提心，作佛的王子，智慧清淨，大悲勇猛，一切二乘雖然百千劫長久修習道行也不能及。
「善男子！如同有壯夫，手中執著利矛，刺堅密的鎧甲，直接穿過而無所障礙。菩薩摩訶薩也是這樣，執著菩提心這銛利快矛，刺諸邪見隨眠這密甲，全都能穿透而沒有障礙。
「善男子！譬如摩訶那伽這大力勇士，若奮起威怒，在他的額上必定生出瘡疱；瘡若還沒有合，閻浮提中一切人民沒有能制伏他的。菩薩摩訶薩也是這樣，若起大悲，必定發起菩提之心；這心還沒有捨掉以來，一切世間的魔以及魔民不能加害。
「善男子！譬如射師有諸弟子，雖然還沒有慣習他們師父的技藝，可是他們的智慧、方便、善巧，其餘的一切人所不能及。菩薩摩訶薩最初發心也是這樣，雖然還沒有慣習一切智之行，可是他所有的願、智、解、欲，一切世間的凡夫、二乘全都不能及。
譬喻之批（四之八）攝八地德（澄觀科）：從如人學射到釋天王金剛杵十四喻
「善男子！如同人學射，先安好他的腳，後習他的法。菩薩摩訶薩也是這樣，要學如來的一切智之道，先當安住在菩提之心，然後修行一切佛法。
「善男子！譬如幻師將要作幻事，先當起意憶持幻法，然後所作的全都得以成就。菩薩摩訶薩也是這樣，將要起一切諸佛菩薩的神通幻事，先當起意發菩提心，然後一切全都得以成就。
「善男子！譬如幻術，沒有顏色而現出顏色。菩薩摩訶薩的菩提心之相也是這樣，雖然沒有顏色、不可看見，然而能普遍在十方法界示現種種功德莊嚴。
「善男子！譬如貓貍，才看見老鼠，老鼠就鑽進洞裡不敢再出來。菩薩摩訶薩發菩提心也是這樣，暫時用慧眼觀看諸惑業，它們就都竄匿而不再出生。
「善男子！譬如有人戴著閻浮金的莊嚴之具，映蔽一切都像一堆墨。菩薩摩訶薩也是這樣，戴著菩提心的莊嚴之具，映蔽一切凡夫二乘的功德莊嚴，全都沒有了光色。
「善男子！如同好的磁石，一分的力量，就能吸壞諸鐵的鉤鎖。菩薩摩訶薩發菩提心也是這樣，若起一念，全都能壞滅一切見與欲這無明的鉤鎖。
「善男子！如同有磁石，鐵若看見了它，就都散去，沒有留住的。菩薩摩訶薩發菩提心也是這樣，諸業煩惱、二乘的解脫，若暫時見到了它，就都散滅，也沒有留住的。
「善男子！譬如有人善於入大海，一切水族沒有能加害的；即使進到摩竭魚的口中，也不被牠所吞噬。菩薩摩訶薩也是這樣，發菩提心進入生死之海，諸業煩惱不能加害；即使進入聲聞、緣覺的實際法中，也不被它所留難。
「善男子！譬如有人飲了甘露之漿，一切諸物不能加害。菩薩摩訶薩也是這樣，飲了菩提心這甘露法漿，不墮入聲聞、辟支佛之地，因為具有廣大悲願之力的緣故。
「善男子！譬如有人得到安繕那藥，用來塗他的眼，雖然行走在人間，人卻看不見。菩薩摩訶薩也是這樣，得到菩提心這安繕那藥，能用方便進入魔的境界，一切眾魔所不能看見。
「善男子！譬如有人依附於王，就不畏懼其餘的人。菩薩摩訶薩也是這樣，依著菩提心這大勢力之王，不畏懼障、蓋、惡道之難。
「善男子！譬如有人住在水中，不畏懼火燒。菩薩摩訶薩也是這樣，住在菩提心這善根之水中，不畏懼二乘解脫的智火。
「善男子！譬如有人依倚著猛將，就不怖畏一切怨敵。菩薩摩訶薩也是這樣，依著菩提心這勇猛大將，不畏懼一切惡行的怨敵。
「善男子！如同釋天王執著金剛之杵，摧伏一切阿脩羅眾。菩薩摩訶薩也是這樣，持著菩提心這金剛之杵，摧伏一切諸魔外道。
譬喻之批（四之九）攝九地德（澄觀科）：從服延齡藥到摩尼妙寶十喻
「善男子！譬如有人服了延齡之藥，長久得到充健，不老不瘦。菩薩摩訶薩也是這樣，服了菩提心這延齡之藥，在無數劫中修菩薩行，心裡沒有疲厭也沒有染著。
「善男子！譬如有人調和藥汁，必定當先取好的清淨之水。菩薩摩訶薩也是這樣，要修菩薩的一切行願，先當發起菩提之心。
「善男子！如同人護身，先護命根。菩薩摩訶薩也是這樣，護持佛法，也當先護菩提之心。
「善男子！譬如有人命根若斷，就不能利益父母、宗親。菩薩摩訶薩也是這樣，捨了菩提心，就不能利益一切眾生，不能成就諸佛的功德。
「善男子！譬如大海，沒有能壞它的。菩提心之海也是這樣，諸業煩惱、二乘之心所不能壞。
「善男子！譬如日光，星宿的光明不能映蔽。菩提心之日也是這樣，一切二乘的無漏智光所不能映蔽。
「善男子！如同王子初生，就被大臣所尊重，因為種性自在的緣故。菩薩摩訶薩也是這樣，在佛法之中發菩提心，就被耆宿久修梵行的聲聞、緣覺所共同尊重，因為大悲自在的緣故。
「善男子！譬如王子，年紀雖然幼稚，一切大臣都恭敬禮拜。菩薩摩訶薩也是這樣，雖然初發心修菩薩行，二乘的耆舊都應當恭敬禮拜。
「善男子！譬如王子，雖然在一切臣佐之中還沒有得自在，卻已經具有王之相，不與一切諸臣佐相等，因為生處尊勝的緣故。菩薩摩訶薩也是這樣，雖然在一切業煩惱之中還沒有得自在，然而已經具足菩提之相，不與一切二乘齊等，因為種性第一的緣故。
「善男子！譬如清淨的摩尼妙寶，因為眼裡有翳的緣故看它是不淨的。菩薩摩訶薩的菩提心之寶也是這樣，沒有智慧、不信的人說它是不淨的。
譬喻之批（四之十）攝十地德（澄觀科）：從呪所持之藥到無根樹六喻
「善男子！譬如有一種藥，被咒所加持，若有眾生見到、聽到、與它同住，一切諸病都得消滅。菩薩摩訶薩的菩提心之藥也是這樣，被一切善根、智慧、方便、菩薩願智所共同攝持，若有眾生見到、聽到、同住、憶念它的，諸煩惱之病全都得以除滅。
「善男子！譬如有人常常持著甘露，他的身畢竟不變不壞。菩薩摩訶薩也是這樣，若常常憶持菩提心這甘露，令願智之身畢竟不壞。
「善男子！如同機關木人，若沒有楔子，身就離散，不能運動。菩薩摩訶薩也是這樣，沒有菩提心，行就分散，不能成就一切佛法。
「善男子！如同轉輪王有一種沈香之寶，名叫象藏；若燒這香，王的四種兵全都騰上虛空。菩薩摩訶薩的菩提心之香也是這樣，若發起這個意，就令菩薩的一切善根永遠出離三界，行在如來智這無為之空中。
「善男子！譬如金剛，只從金剛之處與金之處生出，不從其餘的寶處生出。菩薩摩訶薩的菩提心之金剛也是這樣，只從大悲救護眾生這金剛之處、一切智智殊勝境界這金之處而生，不從其餘眾生的善根處生。
「善男子！譬如有一種樹，名叫無根，不從根生，而枝、葉、華、果全都繁茂。菩薩摩訶薩的菩提心之樹也是這樣，沒有根可得，而能長養一切智智的神通大願；枝、葉、華、果扶疎蔭映，普遍覆蓋世間。
譬喻之批（五）攝等覺位功德（澄觀科）：金剛之十七喻
「善男子！譬如金剛，不是低劣的器與破損的器所能容持的，唯除完全具足的上妙之器。菩提心這金剛也是這樣，不是下劣眾生慳吝、嫉妒、破戒、懈怠、妄念、無智這樣的器中所能容持的，也不是退失了殊勝志願、散亂、惡覺的眾生這樣的器中所能容持的，唯除菩薩的深心寶器。
「善男子！譬如金剛，能穿透眾寶。菩提心這金剛也是這樣，全都能穿透一切法寶。
「善男子！譬如金剛，能壞掉眾山。菩提心這金剛也是這樣，全都能摧壞諸邪見之山。
「善男子！譬如金剛，雖然破損而不完整，一切眾寶還是及不上。菩提心這金剛也是這樣，雖然志向低劣、稍有虧損，還是勝過一切二乘的功德。
「善男子！譬如金剛，雖然有損缺，還能除滅一切貧窮。菩提心這金剛也是這樣，雖然有損缺、不能推進諸行，還能捨離一切生死。
「善男子！如同小塊的金剛，全都能破壞一切諸物。菩提心這金剛也是這樣，進入少分的境界，就破除一切無知的諸惑。
「善男子！譬如金剛，不是凡人所能得到的。菩提心這金剛也是這樣，不是志意低劣的眾生所能得到的。
「善男子！譬如金剛，不認識寶的人不知道它的能耐、得不到它的用。菩提心這金剛也是這樣，不知道法的人不了解它的能耐、得不到它的用。
「善男子！譬如金剛，沒有能銷滅它的。菩提心這金剛也是這樣，一切諸法沒有能銷滅它的。
「善男子！如同金剛之杵，諸大力之人都不能持，唯除有大那羅延之力的人。菩提之心也是這樣，一切二乘都不能持，唯除菩薩廣大因緣的堅固善力。
「善男子！譬如金剛，一切諸物沒有能壞它的，而它能普遍壞掉一切諸物，然而它的體性沒有損減。菩提之心也是這樣，普遍在三世無數劫中教化眾生、修行苦行，聲聞、緣覺所不能做的都能做，然而它畢竟沒有疲厭也沒有損壞。
「善男子！譬如金剛，其餘的地不能持，唯有金剛之地所能持。菩提之心也是這樣，聲聞、緣覺都不能持，唯除趣向薩婆若（一切智）的人。
「善男子！如同金剛之器，沒有瑕缺，用來盛水，永遠不會滲漏而流入地下。菩提心這金剛之器也是這樣，盛著善根之水，永遠不會滲漏而令它流失於諸趣之中。
「善男子！如同金剛之際，能持大地，不令它墜沒。菩提之心也是這樣，能持菩薩的一切行願，不令它墜沒進入三界。
「善男子！譬如金剛，長久處在水中，不爛不濕。菩提之心也是這樣，在一切劫中處在生死業惑之水中，無壞無變。
「善男子！譬如金剛，一切諸火不能燒燃它、不能令它熱。菩提之心也是這樣，一切生死的諸煩惱之火不能燒燃它、不能令它熱。
「善男子！譬如三千世界之中的金剛座上，能持諸佛坐於道場、降伏諸魔、成等正覺，不是其餘的座所能持的。菩提心這座也是這樣，能持菩薩的一切願行、諸波羅蜜、諸忍、諸地、迴向、受記、修集菩提助道之法、供養諸佛、聞法受行，一切其餘的心所不能持。
後一批之總攝與牒問指示：你可以進去這座大樓閣
「善男子！菩提心，成就了像這樣無量無邊乃至不可說不可說的殊勝功德。若有眾生發阿耨多羅三藐三菩提心，那就獲得像這樣的勝功德之法。所以，善男子！你獲得了善的利益！你發了阿耨多羅三藐三菩提心，求菩薩之行，已經得到像這樣的大功德的緣故。
「善男子！像你所問的：菩薩要怎麼樣學菩薩之行、修菩薩之道？善男子！你可以進入這座毘盧遮那莊嚴藏大樓閣之中周遍觀察，就能了知怎麼學菩薩之行，學了之後就成就無量功德。」
Sudhana Speaks Again: I Have Already Brought Forth the Mind, and Still I Do Not Know How to Study
At that time Sudhana the youth, joining his palms in reverence, once more addressed the bodhisattva-mahāsattva Maitreya, saying:
“Great sage! I have already, before this, brought forth the mind of anuttarā-samyak-saṃbodhi (the mind that seeks unsurpassed, right, and perfect awakening), and yet I still do not know: how is a bodhisattva to study the practice of a bodhisattva? How is he to cultivate the path of a bodhisattva?
Sudhana Praises the Virtue of Maitreya: What One Who Is to Attain Unsurpassed Awakening in One Lifetime Already Is
“Great sage! All the Tathāgatas have conferred a prediction upon the honored one, saying that in one lifetime you are to attain anuttarā-samyak-saṃbodhi. If in one lifetime you are to attain unsurpassed awakening, then you have already passed beyond every place where bodhisattvas dwell, have already gone out past the station of leaving birth of every bodhisattva (the station that leaves behind the birth of ordinary beings), have already perfected every pāramitā (the practice that reaches the other shore), have already entered deeply into the gate of every acceptance, have already become endowed with every bodhisattva ground, have already sported in every gate of liberation, have already accomplished the dharmas of every samādhi, have already penetrated every practice of the bodhisattvas, have already realized the eloquence of every dhāraṇī (the all-holding), have already gained mastery within every mastery of the bodhisattvas, have already gathered together every dharma that aids the path of the bodhisattvas, have already sported in wisdom and skillful means, have already brought forth the great knowledge of spiritual power, have already accomplished every point of training, have already perfected every wondrous practice, have already fulfilled every great vow, have already received the prediction conferred by every buddha, have already understood the gate of every vehicle, have already become fit to receive the protective mindfulness of every Tathāgata, have already been able to take in the awakening of every buddha, have already been able to hold the Dharma treasury of every buddha, have already been able to hold the secret treasury of every buddha and bodhisattva, have already been able to be the foremost among every host of bodhisattvas, have already been able to be the great valiant general who breaks the demon armies of affliction, have already been able to be the great guide who comes out of the wilderness of birth and death, have already been able to be the great king of physicians who heals the grave sickness of every delusion, have already been able to be the most excellent among all sentient beings, have already been able to gain mastery among all the lords of the world, have already been able to be first among all the sages, have already been able to be the most surpassing among all śrāvakas and pratyekabuddhas, have already been able to be the ferryman upon the sea of birth and death, have already been able to spread the net that tames all sentient beings, have already been able to contemplate the faculties of all sentient beings, have already been able to take in every realm of sentient beings, have already been able to guard every host of bodhisattvas, have already been able to discourse upon every matter of the bodhisattvas, have already been able to go to the place of every Tathāgata, have already been able to abide within the assembly of every Tathāgata, have already been able to manifest your body before all sentient beings, have already been able to be unstained by any dharma of the world, have already been able to pass beyond every realm of Māra, have already been able to abide within every realm of the buddhas, have already been able to reach the unobstructed realm of every bodhisattva, have already been able to make diligent offerings to every buddha, have already come to be of one and the same nature with the dharmas of every buddha; you have already bound on the silk of the wondrous Dharma, you have already received the consecration of the buddhas, you already dwell in all-knowledge, you are already able to bring forth universally every buddha-dharma, you are already able swiftly to tread the station of all-knowledge.
Sudhana Closes His Question and Asks Him to Speak: All These Matters, Expound Them for Me
“Great sage! How is a bodhisattva to study the practice of a bodhisattva? How is he to cultivate the path of a bodhisattva — so that, following upon what he cultivates and what he studies, he may swiftly become endowed with every buddha-dharma, may be able to deliver all the sentient beings he calls to mind, may universally fulfill the great vows he has made, may universally bring to their end the practices he has undertaken, may universally comfort all devas and humans, may not fail this body of his own, may not cut off the Three Jewels, may not let the seed of any buddha or bodhisattva pass away in vain, and may be able to hold fast the Dharma eye of every buddha? All such matters as these — may you expound them all for me!”
Maitreya First Points Him Out to the Assembly (Chengguan’s Outline): Do You See This Son of the Elder?
At that time the bodhisattva-mahāsattva Maitreya contemplated the whole assembly of the place of the Way and, pointing to Sudhana, spoke thus:
“Good sirs! Do you see this son of the elder, who now, here with me, asks after the many merits and virtues of the practice of a bodhisattva? Good sirs! This son of the elder is valiant and vigorous, his aspiration is unmixed, his profound mind is firm, and he is constantly without retrogression; he has surpassing hope, urgent as one saving his head from fire, and he knows no satiety; he delights in good friends, draws near to them and makes offerings to them, seeks them out in every place, serves them and asks them for the Dharma. Good sirs! This son of the elder, long ago at the City of Blessings, received the teaching of Mañjuśrī, and journeying onward southward step by step he sought good friends; and only after passing through a hundred and ten good friends did he come here to me, and in between he had never for a moment given rise to a single thought of weariness or slackness.
Maitreya Praises His Virtue Directly (Chengguan’s Outline): Such a One Is Hard to Hear Of and Hard to See
“Good sirs! This son of the elder is exceedingly rare: he goes toward the Great Vehicle, he rides upon great wisdom, he gives rise to great valor, he puts on the armor of great compassion, he rescues and guards sentient beings with a mind of great kindness, he raises up the pāramitā practice of great vigor, he acts as a great caravan leader who guards sentient beings in mind, he acts as a great ship of Dharma to cross the sea of the states of existence, he abides upon the great path, he gathers the jewels of the great Dharma, he cultivates the many kinds of vast dharmas that aid the path; such a one as this is hard to hear of, hard to see, hard to draw near to, to dwell with, and to practice alongside. And why? Because this son of the elder has brought forth the mind to rescue and guard all sentient beings, to make all sentient beings free of every suffering, to go out beyond the evil destinies, to leave behind every peril, to break through the darkness of ignorance, to come out of the wild of birth and death, to still the wheel of the destinies, to cross beyond the realm of Māra, not to cling to the dharmas of the world, to come out of the mire of greed and desire, to cut the yoke-strap of craving (the neck-strap by which a carriage is drawn), to loosen the bond of the views, to wreck the house of false thought, to sever the road of delusion, to overthrow the banner of conceit, to pull out the arrow of confusion, to strip away the covering of sleep, to tear the net of desire and craving, to extinguish ignorance, to cross the flood of the states of existence, to leave behind the illusion of flattery and crookedness, to cleanse the stains upon the mind, to cut off the delusion of folly, and to come out of birth and death.
Maitreya Praises His Virtue Directly (Two): To Each Kind of Person, the Dharma of That Kind
“Good sirs! This son of the elder, for those who are swept along by the four floods (the flood of desire, the flood of existence, the flood of views, and the flood of ignorance), builds the great ship of Dharma; for those who are sunk in the mire of wrong views, sets up the great bridge of Dharma; for those bewildered by the darkness of folly, lights the lamp of great knowledge; for those who walk in the wilderness of birth and death, opens up and shows the holy path; for those who have caught the grave sickness of affliction, compounds the medicine of Dharma; for those who suffer the pains of birth, of old age, and of death, gives the drink of sweet dew and makes them secure; for those who have fallen into the fire of greed, of hatred, and of folly, pours on the water of concentration and makes them attain to coolness; those who have much sorrow and distress he comforts and settles; those bound in the prison of existence he instructs and teaches so that they come out; those fallen into the net of the views he opens with the sword of knowledge; for those who dwell in the city of the elements (the eighteen elements) he opens up and shows the gates of liberation; those in peril he leads to a place of security; those who fear the thieves that are the bonds (the afflictions) he gives the Dharma of fearlessness; to those fallen into the evil destinies he stretches out the hand of kindness and compassion; to those held fast by the aggregates (the five aggregates) that harm a person he points out the city of nirvāṇa; those entwined by the snakes of the elements (the poison of the eighteen elements) he unbinds by means of the holy path; those clinging within the empty village that is the six sense-fields (the six faculties) he draws out with the light of wisdom; those dwelling in wrong fords (the wrong crossings) he causes to enter the right ford; those who draw near to evil companions he shows good friends; those who delight in the dharmas of ordinary beings he teaches with the holy Dharma; those attached to birth and death he causes to go toward the city of all-knowledge.
Maitreya Praises His Virtue Directly (Three): He Has Never Stopped Doing These Things
“Good sirs! This son of the elder constantly rescues and guards sentient beings with practice such as this: he brings forth the mind of awakening and has never rested, he seeks the path of the Great Vehicle and has never grown weary, he drinks the water of the dharmas and gives rise to no satiety, he constantly and diligently gathers the practices that aid the path, he constantly delights to purify every gateway of Dharma, he cultivates the practice of a bodhisattva without relinquishing his vigor, he fulfills his vows and is good at the means of practice, he sees good friends with no satiety in his feeling, he serves good friends without his body growing weary, and hearing all the teachings of good friends he constantly delights to follow them in practice and has never gone against them.
Maitreya Praises His Virtue Directly (Four): Each Layer Harder to Come By Than the Last
“Good sirs! If there be sentient beings able to bring forth the mind of anuttarā-samyak-saṃbodhi, this is rare; and having brought forth the mind, to be able further, in such a way as this, to gather the dharmas of the buddhas with vigor and with means, that is twice as rare; and to be able further, in such a way, to seek the path of the bodhisattva, and to be able further, in such a way, to purify the practice of a bodhisattva, and to be able further, in such a way, to serve good friends, and to be able further, in such a way, to be as one saving his head from fire, and to be able further, in such a way, to follow the teaching of good friends, and to be able further, in such a way, to cultivate firmly, and to be able further, in such a way, to gather the factors of awakening, and to be able further, in such a way, not to seek any fame or gain, and to be able further, in such a way, not to relinquish the bodhisattva’s single and unmixed mind, and to be able further, in such a way, not to delight in dwelling at home, not to cling to the joys of desire, not to be fond of father and mother, of kin, or of acquaintances, but to delight only in seeking companions among the bodhisattvas, and to be able further, in such a way, to have no regard for body or life but to vow only to cultivate diligently the path of all-knowledge — one should know that this is, step upon step, twice again as hard to come by.
Maitreya Praises His Virtue Directly (Five): Where Others Need Many Kalpas, He Can Do It Within One Lifetime
“Good sirs! The other bodhisattvas must pass through measureless hundreds of thousands of myriads of millions of nayutas of kalpas before they can fulfill the vows and practice of a bodhisattva, before they can draw near to the awakening of the buddhas; this son of the elder, within one lifetime, is able to purify buddha-lands, is able to teach and transform sentient beings, is able to enter deeply into the Dharma realm with wisdom, is able to accomplish the pāramitās, is able to broaden every practice, is able to fulfill every great vow, is able to go out beyond every deed of Māra, is able to serve every good companion, is able to purify the paths of the bodhisattvas, and is able to become endowed with all the practices of Samantabhadra.”
Maitreya Turns to Sudhana: Well Done, Well Done
At that time the bodhisattva-mahāsattva Maitreya, having in this way praised the many merits and virtues of Sudhana the youth, and having caused measureless hundreds of thousands of sentient beings to bring forth the mind of awakening, said to Sudhana:
“Well done, well done! Good man! For the sake of benefiting all the world, for the sake of rescuing and guarding all sentient beings, and for the sake of seeking diligently every buddha-dharma, you have brought forth the mind of anuttarā-samyak-saṃbodhi.
You Have Gained a Good Benefit: Where These Good Things You Have Gained Come From
“Good man! You have gained a good benefit, you have well gained a human body, you well dwell within a lifespan, you have well met with the appearing of a Tathāgata, you have well seen Mañjuśrī, that great good friend. Your body is a good vessel, moistened by every root of goodness. You are sustained and upheld by the white and pure dharmas, and every resolve and every wish of yours is already pure; you are already held in the protective mindfulness of the buddhas together, and already taken in by good friends together. And why is this?
The Virtue of the Mind of Awakening (One), the Abode of the Lineage (Guangtong’s Matching · Chengguan’s Outline): Seed · Good Field · Great Earth
“Good man! The mind of awakening is like a seed, for it is able to give birth to all the dharmas of the buddhas; the mind of awakening is like a good field, for it is able to nourish the white and pure dharmas of sentient beings; the mind of awakening is like the great earth, for it is able to hold up all the worlds.
The Virtue of the Mind of Awakening (Two), the Abode of the Practice of Resolute Conviction (Guangtong’s Matching · Chengguan’s Outline): Pure Water · Great Wind · Blazing Fire · Pure Sun · Full Moon · Bright Lamp
“The mind of awakening is like pure water, for it is able to wash away the stains of every affliction; the mind of awakening is like the great wind, for it goes everywhere in the world without obstruction; the mind of awakening is like a blazing fire, for it is able to burn up the firewood of every view; the mind of awakening is like the pure sun, for it illumines all the worlds everywhere; the mind of awakening is like the full moon, for within it the white and pure dharmas are all made complete; the mind of awakening is like a bright lamp, for it is able to send out the light of the many kinds of Dharma.
The Virtue of the Mind of Awakening (Three), the Higher Abode of Supreme Joy (Guangtong’s Matching · Chengguan’s Outline): Sixteen Clauses from the Pure Eye to the Emperor
“The mind of awakening is like a pure eye, for it sees everywhere the places of safety and of peril; the mind of awakening is like a great road, for it universally causes one to enter the city of great knowledge; the mind of awakening is like a right ford, for it causes one to leave behind every wrong dharma; the mind of awakening is like a great carriage, for it is universally able to carry the bodhisattvas; the mind of awakening is like a gateway, for it opens up and shows every practice of the bodhisattvas; the mind of awakening is like a palace, for it abides in and cultivates the dharmas of samādhi; the mind of awakening is like a garden, for within it one sports and receives the joy of the Dharma; the mind of awakening is like a dwelling house, for it makes all sentient beings secure; the mind of awakening is the place of refuge, for it benefits all the worlds; the mind of awakening is that which is relied upon, for it is the place upon which the practices of the bodhisattvas rely; the mind of awakening is like a kind father, for it instructs and guides all the bodhisattvas; the mind of awakening is like a kind mother, for it gives birth to and rears all the bodhisattvas; the mind of awakening is like a nurse, for it nourishes and raises all the bodhisattvas; the mind of awakening is like a good companion, for it accomplishes and benefits all the bodhisattvas; the mind of awakening is like a sovereign, for it surpasses all people of the two vehicles; the mind of awakening is like an emperor, for within every vow it gains mastery.
The Virtue of the Mind of Awakening (Four), the Higher Abode of Morality (Guangtong’s Matching · Chengguan’s Outline): Great Sea · Mount Sumeru · Cakravāḍa Mountains · Snow Mountains · Fragrant Mountain · Empty Space · Lotus Flower
“The mind of awakening is like the great sea, for every merit and virtue enters into it; the mind of awakening is like Mount Sumeru, for its mind toward sentient beings is even; the mind of awakening is like the Cakravāḍa mountains, for it takes and holds all the worlds; the mind of awakening is like the Snow Mountains, for it nourishes the medicine of every wisdom; the mind of awakening is like the Fragrant Mountain, for it brings forth the fragrance of every merit and virtue; the mind of awakening is like empty space, for its wondrous merits and virtues are vast and without bound; the mind of awakening is like the lotus flower, for it is unstained by any dharma of the world.
The Virtue of the Mind of Awakening (Five), the Higher Abode of Mind (Guangtong’s Matching · Chengguan’s Outline): Ten Clauses from the Tamed and Wise Elephant to Black Aloeswood
“The mind of awakening is like an elephant tamed and possessed of wisdom, for its mind is well compliant and not unruly; the mind of awakening is like a fine horse, for it is far removed from every evil nature; the mind of awakening is like a tamer and trainer, for it guards the whole Dharma of the Great Vehicle; the mind of awakening is like a good medicine, for it is able to heal the sickness of every affliction; the mind of awakening is like a snare-pit (a covered pit), for it sinks and buries every evil dharma; the mind of awakening is like the vajra, for it is wholly able to pierce through every dharma; the mind of awakening is like a scent-casket (a box in which incense is kept), for it is able to store up the fragrance of every merit and virtue; the mind of awakening is like a wondrous flower, for all the world delights to see it; the mind of awakening is like white candana (white sandalwood incense), for it takes away the fever of desire from the multitude and makes them cool; the mind of awakening is like black aloeswood, for it is able to perfume the whole Dharma realm and reach everywhere.
The Virtue of the Mind of Awakening (Six), the Higher Abode of Wisdom Corresponding to the Factors of Awakening (Guangtong’s Matching · Chengguan’s Outline): Ten Clauses from the King of Medicines Well Seen to the Water-Clearing Pearl
“The mind of awakening is like the king of medicines Well Seen, for it is able to break the sickness of every affliction; the mind of awakening is like the pijimo medicine (the medicine that draws out arrows), for it is able to draw out the arrows of every delusion; the mind of awakening is like Śakra, for among all lords it is the most honored; the mind of awakening is like Vaiśravaṇa (the deva king of the north), for it is able to cut off the suffering of every poverty; the mind of awakening is like the goddess of merit and virtue, for it is adorned by every merit and virtue; the mind of awakening is like an ornament, for it adorns all the bodhisattvas; the mind of awakening is like the fire that burns at the end of a kalpa, for it is able to burn up every conditioned dharma; the mind of awakening is like the medicine Birthless Root, for it nourishes the dharmas of every buddha; the mind of awakening is like the dragon-pearl, for it is able to dissolve the poison of every affliction; the mind of awakening is like the water-clearing pearl, for it is able to make clear the turbidity of every affliction.
The Virtue of the Mind of Awakening (Seven), the Higher Abode Corresponding to the Truths (Guangtong’s Matching · Chengguan’s Outline): Ten Clauses from the Wish-Fulfilling Pearl to the Firm Armor
“The mind of awakening is like the wish-fulfilling pearl, for it supplies and provides for all who are poor and in want; the mind of awakening is like the vase of merit and virtue, for it satisfies the minds of all sentient beings; the mind of awakening is like the wish-fulfilling tree, for it is able to rain down every ornament; the mind of awakening is like a robe woven of goose-down, for it does not receive the stains of any birth and death; the mind of awakening is like a thread of white cotton (a thread of fine white cloth), for from the very beginning its nature has been pure; the mind of awakening is like a sharp and swift plough, for it is able to till the field of every sentient being; the mind of awakening is like Nārāyaṇa (the man of great strength), for it is able to overthrow the enemy that is every view of self; the mind of awakening is like a swift arrow, for it is able to break the target that is every suffering; the mind of awakening is like a sharp lance, for it is able to pierce through the armor of every affliction; the mind of awakening is like firm armor, for it is able to guard every mind that accords with principle.
The Virtue of the Mind of Awakening (Eight), the Higher Abode Corresponding to the Stilling of the Turning of Dependent Origination (Guangtong’s Matching · Chengguan’s Outline): Ten Clauses from the Sharp Knife to the Pincers
“The mind of awakening is like a sharp knife, for it is able to cut off the head of every affliction; the mind of awakening is like a sharp sword, for it is able to cut through the armor of every conceit; the mind of awakening is like the banner of a valiant general, for it is able to subdue every army of Māra; the mind of awakening is like a sharp saw, for it is able to saw through the tree of every ignorance; the mind of awakening is like a sharp axe, for it is able to fell the tree of every suffering; the mind of awakening is like weapons of war, for it is able to ward off every suffering and difficulty; the mind of awakening is like a skillful hand, for it guards and protects the body of every perfection (the pāramitās); the mind of awakening is like a good foot, for it establishes every merit and virtue; the mind of awakening is like an eye-salve, for it wipes out the film of every ignorance; the mind of awakening is like the pincers, for it is able to pull out the thorn of every view of the body.
The Virtue of the Mind of Awakening (Nine), the Markless Abode with Effort (Guangtong’s Matching · Chengguan’s Outline): Ten Clauses from Bedding to the Great Dragon King
“The mind of awakening is like bedding, for it puts to rest the many toils of birth and death; the mind of awakening is like a good friend, for it is able to loosen every bond of birth and death; the mind of awakening is like fine treasure, for it is able to take away every matter of poverty; the mind of awakening is like a great guide, for it well knows the essential road by which the bodhisattva goes forth; the mind of awakening is like a hidden hoard (a treasure buried in the ground), for it brings forth the wealth of merit and virtue without lacking; the mind of awakening is like a gushing spring, for it produces the water of wisdom without exhaustion; the mind of awakening is like a bright mirror, for it manifests everywhere the images of every gateway of Dharma; the mind of awakening is like the lotus flower, for it is unstained by the defilement of any offense; the mind of awakening is like a great river, for it carries along the dharmas of the perfections (the six perfections) and of the means of gathering (the four means of gathering); the mind of awakening is like the great dragon king, for it is able to rain down the rain of every wondrous Dharma.
The Virtue of the Mind of Awakening (Ten), the Markless Abode without Effort (Guangtong’s Matching · Chengguan’s Outline): Ten Clauses from the Life-Faculty to the Great Isle of Jewels
“The mind of awakening is like the life-faculty, for it upholds the body of great compassion of the bodhisattva; the mind of awakening is like sweet dew, for it is able to make one abide in the realm of deathlessness; the mind of awakening is like a great net, for it universally gathers in all sentient beings; the mind of awakening is like a snare, for it takes in all who are to be taught and transformed; the mind of awakening is like a hook and bait, for it draws out those who dwell in the deep pool of the states of existence; the mind of awakening is like the agada medicine (the medicine that heals every sickness), for it is able to make one free of sickness and forever secure; the mind of awakening is like the poison-dispelling medicine, for it is wholly able to quench the poison of craving; the mind of awakening is like one skilled in holding spells, for it is able to take away the poison of every inversion; the mind of awakening is like a swift wind, for it is able to sweep away the mist of every obstruction; the mind of awakening is like a great isle of jewels (an island in the sea that produces jewels), for it brings forth the jewel of every factor of awakening.
The Virtue of the Mind of Awakening (Eleven), the Abode of Unobstructed Discernment (Guangtong’s Matching · Chengguan’s Outline): Ten Clauses from the Good Lineage to the Life-Formation
“The mind of awakening is like a good lineage, for it brings forth every white and pure dharma; the mind of awakening is like a dwelling house, for it is the place upon which the dharmas of every merit and virtue rely; the mind of awakening is like a market (a place of trade), for it is the place where the bodhisattva-merchants do their trading; the mind of awakening is like the medicine that refines gold, for it is able to heal the stain of every affliction; the mind of awakening is like fine honey, for it fulfills the flavor of every merit and virtue; the mind of awakening is like the right road, for it causes the bodhisattvas to enter the city of knowledge; the mind of awakening is like a good vessel, for it is able to hold every white and pure dharma; the mind of awakening is like timely rain, for it is able to lay the dust of every affliction; the mind of awakening is the dwelling place, for it is the place where all bodhisattvas dwell; the mind of awakening is the life-formation, for it does not take up the fruit of the liberation of the śrāvakas.
The Virtue of the Mind of Awakening (Twelve), the Highest Bodhisattva Abode (Guangtong’s Matching · Chengguan’s Outline): Sixteen Clauses from Pure Beryl to the Shrine of a Buddha
“The mind of awakening is like pure beryl, for its own nature is bright and clean and without any stain; the mind of awakening is like the sapphire jewel, for it goes out beyond the knowledge of the two vehicles of the world; the mind of awakening is like the drum of the water-clock (the drum that announces the hours), for it rouses sentient beings from the sleep of affliction; the mind of awakening is like pure water, for its nature is originally clear and without turbid stain; the mind of awakening is like Jambū gold (jāmbūnada gold), for it outshines every conditioned good; the mind of awakening is like the king of great mountains, for it goes out beyond all the worlds; the mind of awakening is the place of refuge, for it turns away none who come; the mind of awakening is benefit itself, for it is able to take away every matter of decline and distress; the mind of awakening is the wondrous jewel, for it is able to make every mind rejoice; the mind of awakening is like a great assembly of giving, for it fills the minds of all sentient beings; the mind of awakening is that which is honored and surpassing, for the minds of sentient beings have nothing that can equal it; the mind of awakening is like a hidden hoard, for it is able to take in the dharmas of every buddha; the mind of awakening is like the net of Indra (the net of Śakra), for it is able to subdue the asura that is affliction; the mind of awakening is like the wind of Poluona (a swift and fierce wind), for it is able to stir all who are to be taught and transformed; the mind of awakening is like the fire of Indra (the fire of Śakra), for it is able to burn up the habit-energy of every delusion; the mind of awakening is like the shrine of a buddha (a stūpa-shrine), for all the world should make offerings to it.
The Gathering Up of the Former Set: The Tathāgatas of the Three Times Are All Born from the Mind of Awakening
“Good man! The mind of awakening accomplishes measureless merits and virtues such as these; to say it in brief, one should know that it is wholly equal to all the merits and virtues of every buddha-dharma. And why? Because the mind of awakening gives birth to every practice of the bodhisattvas, and because the Tathāgatas of the three times are born from the mind of awakening. Therefore, good man, if there be one who brings forth the mind of anuttarā-samyak-saṃbodhi, then he has already brought forth measureless merit and virtue, and is universally able to take in the path of all-knowledge.
The Set of Similes (One), Gathering the Virtue of the Ten Abodes (Chengguan’s Outline): Seven Similes of Medicines
“Good man! Suppose a man obtains the medicine of fearlessness and leaves behind five terrors. What are the five? They are these: fire cannot burn him, poison cannot strike him, the blade cannot wound him, water cannot sweep him away, and smoke cannot choke him. So it is also with the bodhisattva-mahāsattva: having obtained the medicine that is the mind of awakening of all-knowledge, the fire of greed does not burn him, the poison of hatred does not strike him, the blade of delusion does not wound him, the flood of existence does not sweep him away, and the smoke of the many kinds of thought and examination cannot choke and harm him.
“Good man! Suppose a man obtains the medicine of liberation and in the end has no untimely calamity. So it is also with the bodhisattva-mahāsattva: having obtained the medicine of the knowledge of liberation that is the mind of awakening, he is forever free of every untimely calamity of birth and death.
“Good man! Suppose a man holds the moheyingqie medicine, and the poisonous snakes, smelling its scent, all go far away. So it is also with the bodhisattva-mahāsattva: holding the great yingqie medicine that is the mind of awakening, all the venomous snakes that are the afflictions, when they smell its scent, are wholly scattered and destroyed.
“Good man! Suppose a man holds the medicine of invincibility, and no enemy at all is able to overcome him. So it is also with the bodhisattva-mahāsattva: holding the medicine of the unconquerable that is the mind of awakening, he is wholly able to subdue every army of Māra.
“Good man! Suppose a man holds the pijimo medicine, which is able to make poisoned arrows fall away of themselves. So it is also with the bodhisattva-mahāsattva: holding the pijimo medicine that is the mind of awakening, he makes the arrows of greed, of hatred, of folly, and of every wrong view fall away of themselves.
“Good man! Suppose a man holds the medicine Well Seen, which is able to take away every sickness there is. So it is also with the bodhisattva-mahāsattva: holding the king of medicines Well Seen that is the mind of awakening, he wholly takes away the sickness of every affliction.
“Good man! There is a medicine tree named Shantuona; if someone takes its bark and smears it upon a sore, the sore is healed; and that bark, as fast as it is taken, grows again, and in the end cannot be used up. So it is also with the tree of all-knowledge that is born from the mind of awakening of the bodhisattva-mahāsattva: if there be one who sees it and gives rise to faith, the sores of affliction and of karma are wholly extinguished, while the tree of all-knowledge itself is not harmed in the least.
The Set of Similes (Two), Gathering the Virtue of the Ten Practices (Chengguan’s Outline): Ten Similes from the Birthless Root to the Dragon-Jewel Pearl
“Good man! There is a medicine tree named Birthless Root, and by the power of it every tree of Jambudvīpa grows. So it is also with the tree that is the mind of awakening of the bodhisattva-mahāsattva: by the power of it there grow all the good dharmas of those in training and beyond training and of all the bodhisattvas.
“Good man! Suppose there is a medicine named Alanpo; if it is smeared upon the body, body and mind alike become capable. So it is also with the bodhisattva-mahāsattva who obtains the alanpo medicine that is the mind of awakening: it makes his body and mind grow in good dharmas.
“Good man! Suppose a man obtains the medicine of the power of mindfulness: whatever matters he hears he holds in mind and does not forget. So it is also with the bodhisattva-mahāsattva who obtains the wondrous medicine of the power of mindfulness that is the mind of awakening: he is wholly able to hear and hold every buddha-dharma without any loss or forgetting.
“Good man! Suppose there is a medicine named Great Lotus; whoever eats of it lives out a kalpa. So it is also with the bodhisattva-mahāsattva who eats the medicine of the great lotus that is the mind of awakening: through numberless kalpas his lifespan is at his own disposal.
“Good man! Suppose a man holds the medicine that veils the form (the medicine that makes one unseen), and neither humans nor nonhumans are able to see him. So it is also with the bodhisattva-mahāsattva who holds the wondrous medicine that veils the form, the mind of awakening: none of the Māras is able to see him.
“Good man! There is a pearl within the sea named Gathering Together All Jewels; while this pearl remains, though the fire at the end of the kalpa burn up the world, to make this sea diminish by one drop — there is no such thing. So it is also with the pearl that is the mind of awakening of the bodhisattva-mahāsattva: dwelling within the sea of the great vows of the bodhisattva, if he is able constantly to hold it in mind and not let it be lost, then to destroy a single portion of the bodhisattva’s roots of goodness — in the end there is no such thing; but if he loses that mind of his, then all good dharmas are scattered and destroyed.
“Good man! There is a maṇi named Great Light; if a man makes a necklace of this pearl and wears it upon his body, it outshines every jeweled ornament, and all the light they have no longer appears. So it is also with the jewel that is the mind of awakening of the bodhisattva-mahāsattva: worn upon the body as a necklace, it outshines every mind-jewel of the two vehicles, and all their ornaments are without luster.
“Good man! It is as with the water-clearing pearl, which is able to make turbid water clear. So it is also with the pearl that is the mind of awakening of the bodhisattva-mahāsattva: it is able to make clear the turbid stains of every affliction.
“Good man! Suppose a man obtains the water-dwelling jewel and binds it upon his body: entering into the great sea, he is not harmed by the water. So it is also with the bodhisattva-mahāsattva: obtaining the wondrous jewel of dwelling in water that is the mind of awakening, he enters into every sea of birth and death and in the end does not sink.
“Good man! Suppose a man obtains the dragon-jewel pearl and, holding it, enters the dragon palace: no dragon or snake is able to harm him. So it is also with the bodhisattva-mahāsattva: obtaining the great dragon-jewel pearl that is the mind of awakening, he enters into the realm of desire, and the dragons and snakes that are the afflictions are not able to harm him.
The Set of Similes (Three), Gathering the Virtue of the Ten Dedications (Chengguan’s Outline): Nine Similes from Śakra’s Maṇi Crown to the Beryl Jewel
“Good man! Suppose Śakra wears the maṇi crown and outshines all the rest of the hosts of devas. So it is also with the bodhisattva-mahāsattva: wearing the jeweled crown of great vows that is the mind of awakening, he surpasses all the sentient beings of the three realms.
“Good man! Suppose a man obtains the wish-fulfilling pearl and wipes out every suffering of poverty. So it is also with the bodhisattva-mahāsattva: obtaining the wish-fulfilling jewel-pearl that is the mind of awakening, he is far removed from every dread of wrong livelihood.
“Good man! Suppose a man obtains the sun-essence pearl and, holding it up toward the light of the sun, fire is born from it. So it is also with the bodhisattva-mahāsattva: obtaining the jewel-pearl of the sun of knowledge that is the mind of awakening, and holding it up toward the light of knowledge, the fire of knowledge is born from it.
“Good man! Suppose a man obtains the moon-essence pearl and, holding it up toward the light of the moon, water is born from it. So it is also with the bodhisattva-mahāsattva: obtaining the moon-essence jewel-pearl that is the mind of awakening, and holding this pearl of the mind so that it mirrors the light of dedication, the water of the vows of every root of goodness is born from it.
“Good man! Suppose the dragon king wears upon his head the wish-fulfilling maṇi jewel-crown and is far removed from every dread of enemies. So it is also with the bodhisattva-mahāsattva: wearing the jeweled crown of great compassion that is the mind of awakening, he is far removed from every peril of the evil paths.
“Good man! Suppose there is a jewel-pearl named Treasury of Every Adornment of the World; if there be one who obtains it, it makes all that he desires be fulfilled, and yet this jewel-pearl is not diminished in the least. So it is also with the jewel that is the mind of awakening: if there be one who obtains it, it makes all that he vows be satisfied, and yet the mind of awakening is not diminished.
“Good man! Suppose a wheel-turning king has a maṇi jewel set within his palace, sending out a great light and breaking every darkness. So it is also with the bodhisattva-mahāsattva: with the great maṇi jewel that is the mind of awakening, dwelling within the realm of desire, he sends out the light of great knowledge and wholly breaks the darkness of ignorance in every destiny.
“Good man! Suppose the great sapphire maṇi jewel: if anything is touched by its light, it becomes of one color with it. So it is also with the jewel that is the mind of awakening of the bodhisattva-mahāsattva: contemplating the dharmas and dedicating his roots of goodness, there is nothing that does not become of one color with the mind of awakening.
“Good man! It is as with the beryl jewel: dwelling for a hundred thousand years amid what is impure, it is not stained by the foul, because its nature is originally pure. So it is also with the jewel that is the mind of awakening of the bodhisattva-mahāsattva: dwelling for a hundred thousand kalpas within the realm of desire, it is not stained by the faults of the realm of desire, because it is like the purity of the nature of the Dharma realm.
The Set of Similes (Four, Part One), Gathering the Virtue of the First Ground (Chengguan’s Outline): Four Similes — Pure Light · Flame · Priceless Jewel · King of Mastery
“Good man! Suppose there is a jewel named Pure Light, which is wholly able to outshine the color of every jewel. So it is also with the jewel that is the mind of awakening of the bodhisattva-mahāsattva: it is wholly able to outshine the merits and virtues of every ordinary being and of the two vehicles.
“Good man! Suppose there is a jewel named Flame, which is wholly able to wipe out every darkness. So it is also with the jewel that is the mind of awakening of the bodhisattva-mahāsattva: it is able to extinguish every darkness of not knowing.
“Good man! Suppose there is a priceless jewel within the sea, and merchants gather it and carry it by ship into the city; the other maṇis, a hundred thousand myriad kinds, have no light or color or worth that can equal it. So it is also with the jewel that is the mind of awakening: dwelling within the great sea of birth and death, the bodhisattva-mahāsattva rides the ship of great vows, and with a profound mind unbroken carries it into the city of liberation, and the merits and virtues of the two vehicles are not able to come up to it.
“Good man! Suppose there is a jewel-pearl named King of Mastery, dwelling within the continent of Jambū, forty thousand yojanas from the orbs of the sun and the moon; and every adornment within the palaces of the sun and the moon appears within the reflection of this pearl, all of it complete. So it is also with the jewel of pure merit and virtue that is the bringing forth of the mind of awakening by the bodhisattva-mahāsattva: dwelling within birth and death, it beholds the emptiness of the Dharma realm, and every merit and virtue of that sun and moon which is the knowledge of the Buddha appears wholly within it.
The Set of Similes (Four, Part Two), Gathering the Virtue of the Second Ground (Chengguan’s Outline): Three Similes — King of Mastery · Sea Treasury · Jāmbūnada Gold
“Good man! Suppose there is a jewel-pearl named King of Mastery: wherever the light of the sun and the moon reaches, all wealth and jewels and clothing and the like have no worth that can come up to it. So it is also with the jewel of the King of Mastery that is the bringing forth of the mind of awakening by the bodhisattva-mahāsattva: wherever the light of all-knowledge reaches, all the merits and virtues of the good, with outflows and without outflows, of the devas and humans and of the two vehicles throughout the three times cannot come up to it.
“Good man! There is a jewel within the sea named Sea Treasury, which manifests everywhere the many adornments within the sea. So it is also with the jewel that is the mind of awakening of the bodhisattva-mahāsattva: it is universally able to display the many adornments of the whole sea of all-knowledge.
“Good man! Suppose the jāmbūnada gold of the heavens: apart from the great maṇi jewel that is the king of the mind, none of the rest can come up to it. So it is also with the jāmbūnada gold that is the bringing forth of the mind of awakening by the bodhisattva-mahāsattva: apart from the great jewel that is the king of the mind, all-knowledge, none of the rest can come up to it.
The Set of Similes (Four, Part Three), Gathering the Virtue of the Third Ground (Chengguan’s Outline): Four Similes — The Method of Taming Dragons · The Warrior’s Armor and Weapons · Black Sandalwood · White Sandalwood
“Good man! Suppose a man is skilled in the method of taming dragons and gains mastery among all the dragons. So it is also with the bodhisattva-mahāsattva: obtaining the method of well taming dragons that is the mind of awakening, he gains mastery among all the dragons that are the afflictions.
“Good man! Suppose a brave warrior wears and bears armor and weapons, and no enemy at all is able to subdue him. So it is also with the bodhisattva-mahāsattva: wearing and bearing the armor and weapons that are the great mind of awakening, no evil enemy of karma and delusion is able to bend him.
“Good man! Suppose the black sandalwood incense of the heavens: if a single zhu of it is burned, its fragrance perfumes a small-thousand world-system everywhere, and all the worth of the precious things filling a three-thousandfold world-system cannot come up to it. So it is also with the fragrance that is the mind of awakening of the bodhisattva-mahāsattva: the merit and virtue of a single thought perfumes the whole Dharma realm everywhere, and all the merits and virtues of the śrāvakas and pratyekabuddhas cannot come up to it.
“Good man! It is as with white sandalwood: if it is smeared upon the body, it is wholly able to wipe out every burning distress and makes his body and mind attain everywhere to coolness; so it is also with the fragrance that is the mind of awakening of the bodhisattva-mahāsattva: it is able to take away the burning distress of every delusion — the false, the discriminating, greed, hatred, folly, and the rest — and makes him complete in the coolness of wisdom.
The Set of Similes (Four, Part Four), Gathering the Virtue of the Fourth Ground (Chengguan’s Outline): Mount Sumeru and Three Similes of the Pārijāta, Four Similes in All
“Good man! It is as with Mount Sumeru: whatever draws near to it becomes of one color with it. So it is also with the mountain that is the mind of awakening of the bodhisattva-mahāsattva: whatever draws near to it wholly attains to being of one color with it, the color of all-knowledge.
“Good man! Suppose the pārijāta tree: the fragrance of its bark is such that within Jambudvīpa the vārṣika, the campaka, and the sumana — the fragrances of these flowers cannot come up to it. So it is also with the tree that is the mind of awakening of the bodhisattva-mahāsattva: the fragrance of the merit and virtue of the great vows it makes is such that all the fragrances of the merits and virtues of the two vehicles — of their morality, concentration, wisdom, liberation, and knowledge and vision of liberation, which are without outflows — cannot come up to it at all.
“Good man! Suppose the pārijāta tree: though it has not yet opened its flowers, one should know that it is the very place from which measureless flowers are born. So it is also with the tree that is the mind of awakening of the bodhisattva-mahāsattva: though it has not yet opened the flower of all-knowledge, one should know that it is the very place from which the flowers of awakening of the numberless hosts of devas and humans are born.
“Good man! Suppose the flower of the pārijāta: perfuming a garment for one day, the campaka flower, the polishi flower, and the sumana flower, though they perfume it for a thousand years, cannot come up to it. So it is also with the flower that is the mind of awakening of the bodhisattva-mahāsattva: the fragrance of the merits and virtues perfumed in one lifetime passes everywhere through all the places of the buddhas of the ten directions, and the perfuming for a hundred thousand kalpas by the merits and virtues without outflows of all the two vehicles cannot come up to it.
The Set of Similes (Four, Part Five), Gathering the Virtue of the Fifth Ground (Chengguan’s Outline): Four Similes — Coconut Tree · Hezhaijia · The Small Fire · The Single Lamp
“Good man! It is as with the coconut tree that grows upon an island in the sea: its root, stem, branches, and leaves, and its flowers and fruit as well, are constantly taken and used by all sentient beings without ceasing for a moment. So it is also with the tree that is the mind of awakening of the bodhisattva-mahāsattva: from the arousing of the mind of compassion and vows onward, until the attainment of buddhahood and the abiding of the right Dharma in the world, at all times it benefits all the world without any break.
“Good man! Suppose there is a medicinal liquid named Hezhaijia; if a man obtains it, with one ounce of it he transforms a thousand ounces of copper, and all of it becomes true gold, and it is not that a thousand ounces of copper are able to transform this medicine. So it is also with the bodhisattva-mahāsattva: with the medicine of the knowledge of dedication that is the mind of awakening, he universally transforms every dharma of karma and delusion and the rest, and wholly makes them become the mark of all-knowledge, and it is not that karma and delusion and the rest are able to transform his mind.
“Good man! Suppose a small fire: as it burns whatever it burns, its flame turns the more fierce. So it is also with the fire that is the mind of awakening of the bodhisattva-mahāsattva: as it takes whatever object it takes as its condition, the flame of knowledge grows.
“Good man! Suppose a single lamp lights a hundred thousand lamps: that one original lamp is neither lessened nor exhausted. So it is also with the lamp that is the mind of awakening of the bodhisattva-mahāsattva: it universally lights the lamps of knowledge of the buddhas of the three times, and yet his lamp of the mind is neither lessened nor exhausted.
The Set of Similes (Four, Part Six), Gathering the Virtue of the Sixth Ground (Chengguan’s Outline): The Single Lamp Entering the Dark Room · The Lamp-Wick · The King of the Devas of Mastery over Others’ Creations · Three Similes of the Lion, Six Similes in All
“Good man! Suppose a single lamp enters a dark room: the darkness of a hundred thousand years it is wholly able to break away. So it is also with the lamp that is the mind of awakening of the bodhisattva-mahāsattva: entering within the chamber of the minds of sentient beings, it is wholly able to take away the deeds and afflictions and the many kinds of dark obstruction of hundreds of thousands of myriads of millions of kalpas beyond telling.
“Good man! Suppose a lamp-wick: according to its size it sends out light; and if oil is added to it, the light in the end will not be cut off. So it is also with the lamp that is the mind of awakening of the bodhisattva-mahāsattva: with the great vows for its wick it shines upon the Dharma realm; adding the oil of great compassion, it teaches and transforms sentient beings, adorns lands, and performs the works of a buddha without rest.
“Good man! Suppose the king of the devas of mastery over others’ creations, wearing a crown of jāmbūnada true gold, such that all the ornaments of the deva sons of the realm of desire cannot come up to it. So it is also with the bodhisattva-mahāsattva: wearing the deva crown of great vows that is the mind of awakening, the merits and virtues of every ordinary being and of the two vehicles cannot come up to it.
“Good man! It is as when the lion king roars: the lion cubs, hearing it, all grow in bravery and vigor, while the other beasts, hearing it, all run and hide. One should know that so it is also with the roar of the mind of awakening of that lion king who is the Buddha: the bodhisattvas, hearing it, grow in merit and virtue, while those who have something to gain, hearing it, all fall back and scatter.
“Good man! Suppose a man makes the strings of a musical instrument from the sinews of a lion; when its sound is once played, all the other strings snap. So it is also with the bodhisattva-mahāsattva: making the strings of the music of Dharma from the sinews of the mind of awakening, which is the body of the lion pāramitā of the Tathāgata; when its sound is once played, all the strings of the five desires and of the merits and virtues of the two vehicles snap and are destroyed.
“Good man! Suppose a man takes the many milks of cows and sheep and the rest, and even though he gathers them until they fill the great sea, if with one drop of the milk of a lion he casts it in, it wholly makes them curdle and passes straight through without obstruction. So it is also with the bodhisattva-mahāsattva: taking the milk of the mind of awakening of that lion who is the Tathāgata, and putting it into the great sea of the milk that is the deeds and afflictions of measureless kalpas, it wholly makes them break up, and passes straight through without obstruction, and in the end does not dwell upon the liberation of the two vehicles.
The Set of Similes (Four, Part Seven), Gathering the Virtue of the Seventh Ground (Chengguan’s Outline): Five Similes — Kalaviṅka · The Son of the King of Golden-Winged Birds · The Strong Man’s Sharp Lance · Mahānāga · The Disciple of the Archery Master
“Good man! Suppose the kalaviṅka bird: while yet within the shell of the egg it has great strength, which none of the other birds can come up to. So it is also with the bodhisattva-mahāsattva: within the eggshell that is birth and death he brings forth the mind of awakening, and the strength of all the merit and virtue of great compassion that he has is such that the śrāvakas and pratyekabuddhas are not able to come up to it.
“Good man! It is as with the son of the king of golden-winged birds: when he is first born his eyes are bright and keen and his flight is strong and swift, and all the other birds, though they have grown for a long time, are not able to come up to him. So it is also with the bodhisattva-mahāsattva: bringing forth the mind of awakening, he becomes a prince of the Buddha, his wisdom is pure and his great compassion valiant, and all the two vehicles, though they have long cultivated the practice of the path for a hundred thousand kalpas, are not able to come up to him.
“Good man! It is as when a strong man holds a sharp lance in his hand and stabs firm and close-knit armor, passing straight through without obstruction. So it is also with the bodhisattva-mahāsattva: holding the sharp and swift lance that is the mind of awakening, he stabs the close armor that is the latent tendencies of every wrong view, and is wholly able to pierce through without obstruction.
“Good man! Suppose Mahānāga, the strong and valiant man: if he rouses himself in wrath, a blister will surely arise upon his forehead; and while the blister has not yet closed, none of the people within Jambudvīpa are able to subdue him. So it is also with the bodhisattva-mahāsattva: if he gives rise to great compassion, he will surely bring forth the mind of awakening; and from then until this mind is relinquished, the Māras and the folk of Māra of all the world are not able to harm him.
“Good man! Suppose an archery master has disciples: though they have not yet been trained in the arts of their master, yet their wisdom, their means, and their skillfulness are such that all other people are not able to come up to them. So it is also with the bodhisattva-mahāsattva at the first bringing forth of the mind: though he has not yet been trained in every practice of all-knowledge, yet the vows, the knowledge, the understanding, and the wishes that he has are such that the ordinary beings of all the world and the two vehicles are wholly unable to come up to them.
The Set of Similes (Four, Part Eight), Gathering the Virtue of the Eighth Ground (Chengguan’s Outline): Fourteen Similes from a Man Learning Archery to the King of the Devas Śakra Holding the Vajra Cudgel
“Good man! It is as when a man learns archery: first he settles his feet, afterward he practices the method. So it is also with the bodhisattva-mahāsattva: wishing to study the path of all-knowledge of the Tathāgata, he should first abide in the mind of awakening, and afterward cultivate every buddha-dharma.
“Good man! Suppose a conjuror is about to perform a conjuring: first he should set his intent and hold in mind the conjuror’s method, and afterward all that he does will be accomplished. So it is also with the bodhisattva-mahāsattva: about to raise up the conjurings of the spiritual powers of every buddha and bodhisattva, first he should set his intent and bring forth the mind of awakening, and afterward all of it will be accomplished.
“Good man! Suppose the conjuror’s art: without color, it manifests color. So it is also with the mark of the mind of awakening of the bodhisattva-mahāsattva: though it has no color and cannot be seen, yet it is able to display everywhere the many kinds of merit, virtue, and adornment within the Dharma realm of the ten directions.
“Good man! Suppose a cat: as soon as it sees a mouse, the mouse bores into its hole and dares not come out again. So it is also with the bodhisattva-mahāsattva who brings forth the mind of awakening: if for a moment he looks upon the deeds and delusions with the eye of wisdom, they all scurry into hiding and do not arise again.
“Good man! Suppose a man wears the ornaments of Jambū gold, outshining everything else so that it looks like a heap of ink. So it is also with the bodhisattva-mahāsattva: wearing the ornaments of the mind of awakening, he outshines the merit, virtue, and adornment of every ordinary being and of the two vehicles, so that they are wholly without light or color.
“Good man! It is as with a good lodestone: with the strength of a single portion it is able to draw and break the hooks and locks of iron. So it is also with the bodhisattva-mahāsattva who brings forth the mind of awakening: if he raises up a single thought, he is wholly able to break and destroy the hooks and locks of ignorance that are every view and every desire.
“Good man! It is as with the lodestone: if iron sees it, it all scatters away and none remains. So it is also with the bodhisattva-mahāsattva who brings forth the mind of awakening: the deeds and afflictions and the liberation of the two vehicles, if for a moment they see it, all scatter and are destroyed, and none of them remains either.
“Good man! Suppose a man is skilled in entering the great sea, and none of the creatures of the water are able to harm him; and even if he goes into the mouth of a makara fish, he is not swallowed by it. So it is also with the bodhisattva-mahāsattva: bringing forth the mind of awakening, he enters the sea of birth and death, and the deeds and afflictions are not able to harm him; and even if he enters into the dharma of the real limit of the śrāvakas and pratyekabuddhas, he is not held back by it.
“Good man! Suppose a man drinks the draught of sweet dew, and none of the many things are able to harm him. So it is also with the bodhisattva-mahāsattva: drinking the sweet-dew draught of Dharma that is the mind of awakening, he does not fall into the ground of the śrāvakas or of the pratyekabuddhas, because he has the power of vast compassion and vows.
“Good man! Suppose a man obtains the anshanna medicine and smears it upon his eyes: though he walks among people, people do not see him. So it is also with the bodhisattva-mahāsattva: obtaining the anshanna medicine that is the mind of awakening, he is able by means to enter the realm of Māra, and none of the hosts of Māra are able to see him.
“Good man! Suppose a man attaches himself to a king, and then does not fear other people. So it is also with the bodhisattva-mahāsattva: relying upon the king of great power that is the mind of awakening, he does not fear the perils of the obstructions, the coverings, or the evil destinies.
“Good man! Suppose a man dwells within water and does not fear being burned by fire. So it is also with the bodhisattva-mahāsattva: dwelling within the water of the roots of goodness that is the mind of awakening, he does not fear the fire of knowledge that is the liberation of the two vehicles.
“Good man! Suppose a man leans upon a fierce general, and then has no dread of any enemy. So it is also with the bodhisattva-mahāsattva: relying upon the valiant great general that is the mind of awakening, he does not fear the enemy that is any evil conduct.
“Good man! It is as when the king of the devas Śakra holds the vajra cudgel and crushes and subdues all the hosts of the asuras. So it is also with the bodhisattva-mahāsattva: holding the vajra cudgel that is the mind of awakening, he crushes and subdues every Māra and every outsider.
The Set of Similes (Four, Part Nine), Gathering the Virtue of the Ninth Ground (Chengguan’s Outline): Ten Similes from Taking the Medicine of Prolonged Years to the Wondrous Maṇi Jewel
“Good man! Suppose a man takes the medicine of prolonged years: he long attains to being full and strong, and does not age or grow thin. So it is also with the bodhisattva-mahāsattva: taking the medicine of prolonged years that is the mind of awakening, he cultivates the practice of a bodhisattva through numberless kalpas, and in his mind there is neither weariness nor attachment.
“Good man! Suppose a man compounds a medicinal liquid: he must first take good and pure water. So it is also with the bodhisattva-mahāsattva: wishing to cultivate every practice and vow of a bodhisattva, he should first bring forth the mind of awakening.
“Good man! It is as when a man guards his body: he first guards the life-faculty. So it is also with the bodhisattva-mahāsattva: in holding and guarding the buddha-dharma, he too should first guard the mind of awakening.
“Good man! Suppose a man whose life-faculty is cut off: he is then unable to benefit father, mother, or clansmen. So it is also with the bodhisattva-mahāsattva: relinquishing the mind of awakening, he is then unable to benefit any sentient being and unable to accomplish the merits and virtues of the buddhas.
“Good man! Suppose the great sea: there is nothing able to destroy it. So it is also with the sea that is the mind of awakening: the deeds and afflictions and the mind of the two vehicles are not able to destroy it.
“Good man! Suppose the light of the sun: the light of the stars is not able to outshine it. So it is also with the sun that is the mind of awakening: the light of knowledge without outflows of all the two vehicles is not able to outshine it.
“Good man! It is as when a prince is first born, and is at once honored by the great ministers, because of the mastery of his lineage. So it is also with the bodhisattva-mahāsattva: bringing forth the mind of awakening within the buddha-dharma, he is at once honored together by the elders long practiced in the pure life among the śrāvakas and pratyekabuddhas, because of the mastery of his great compassion.
“Good man! Suppose a prince: though he is young in years, all the great ministers pay reverence and bow to him. So it is also with the bodhisattva-mahāsattva: though he has newly brought forth the mind and is cultivating the practice of a bodhisattva, the elders of the two vehicles should pay reverence and bow to him.
“Good man! Suppose a prince: though among all the ministers and aides he has not yet gained mastery, he already has the marks of a king and is not the equal of any of the ministers and aides, because the place of his birth is honored and surpassing. So it is also with the bodhisattva-mahāsattva: though among all the deeds and afflictions he has not yet gained mastery, yet he is already complete in the marks of awakening and is not on a level with any of the two vehicles, because his lineage is first.
“Good man! Suppose the pure and wondrous maṇi jewel: because of the film upon the eye, it is seen as impure. So it is also with the jewel that is the mind of awakening of the bodhisattva-mahāsattva: those without knowledge and without faith say that it is impure.
The Set of Similes (Four, Part Ten), Gathering the Virtue of the Tenth Ground (Chengguan’s Outline): Six Similes from the Medicine Held by a Spell to the Rootless Tree
“Good man! Suppose there is a medicine held by a spell: if there be sentient beings who see it, or hear of it, or dwell together with it, every sickness they have is extinguished. So it is also with the medicine that is the mind of awakening of the bodhisattva-mahāsattva: it is held together by every root of goodness, by wisdom, by means, and by the vow-knowledge of the bodhisattva; and if there be sentient beings who see it, hear of it, dwell together with it, or call it to mind, the sickness of every affliction of theirs is wholly taken away.
“Good man! Suppose a man constantly holds sweet dew: his body in the end does not alter or decay. So it is also with the bodhisattva-mahāsattva: if he constantly holds in mind the sweet dew that is the mind of awakening, he makes the body of his vows and knowledge in the end not decay.
“Good man! It is as with a wooden figure worked by mechanism: without the pegs, the body falls apart and cannot move. So it is also with the bodhisattva-mahāsattva: without the mind of awakening, his practices fall apart and he cannot accomplish any buddha-dharma.
“Good man! It is as when a wheel-turning king has an aloeswood jewel named Elephant Treasury; if this incense is burned, the four kinds of army of the king all rise up into empty space. So it is also with the incense that is the mind of awakening of the bodhisattva-mahāsattva: if this intent is aroused, it makes every root of goodness of the bodhisattva come out of the three realms forever and walk within that unconditioned space which is the knowledge of the Tathāgata.
“Good man! Suppose the vajra: it is born only from the place of vajra and the place of gold, and is not born from the place of any other jewel. So it is also with the vajra that is the mind of awakening of the bodhisattva-mahāsattva: it is born only from the place of vajra that is great compassion rescuing and guarding sentient beings, and from the place of gold that is the surpassing realm of the knowledge of all-knowledge, and is not born from the place of the roots of goodness of any other sentient being.
“Good man! Suppose there is a tree named Rootless: it is not born from a root, and yet its branches, leaves, flowers, and fruit are all luxuriant. So it is also with the tree that is the mind of awakening of the bodhisattva-mahāsattva: it has no root that can be found, and yet it is able to nourish the spiritual powers and great vows of the knowledge of all-knowledge; its branches, leaves, flowers, and fruit spread and shade and cover the world everywhere.
The Set of Similes (Five), Gathering the Merit and Virtue of the Station of Equal Awakening (Chengguan’s Outline): Seventeen Similes of the Vajra
“Good man! Suppose the vajra: it is not something that a poor vessel or a broken vessel is able to hold, but only a wholly complete and wondrous vessel. So it is also with the vajra that is the mind of awakening: it is not something that can be held within such vessels as the low and inferior sentient beings who are stingy, envious, who break the precepts, who are slack, who are of false mindfulness, and who are without knowledge, nor within such vessels as the sentient beings who have lost their surpassing aspiration, who are scattered, and who have evil thought — but only within the profound-minded jeweled vessel of a bodhisattva.
“Good man! Suppose the vajra: it is able to pierce through the many jewels. So it is also with the vajra that is the mind of awakening: it is wholly able to pierce through every jewel of the Dharma.
“Good man! Suppose the vajra: it is able to destroy the many mountains. So it is also with the vajra that is the mind of awakening: it is wholly able to crush and destroy the mountains of every wrong view.
“Good man! Suppose the vajra: though it be broken and not whole, all the many jewels still cannot come up to it. So it is also with the vajra that is the mind of awakening: though the aspiration be low and there be some slight loss, it still surpasses the merits and virtues of all the two vehicles.
“Good man! Suppose the vajra: though it have a loss or a gap, it is still able to wipe out every poverty. So it is also with the vajra that is the mind of awakening: though it have a loss or a gap and cannot press forward in the practices, it is still able to relinquish all birth and death.
“Good man! It is as with a small piece of vajra: it is wholly able to break and destroy every thing. So it is also with the vajra that is the mind of awakening: entering upon a small portion of the realm, it breaks every delusion of not knowing.
“Good man! Suppose the vajra: it is not something that an ordinary person can obtain. So it is also with the vajra that is the mind of awakening: it is not something that sentient beings of low intent can obtain.
“Good man! Suppose the vajra: one who does not know jewels does not know what it can do and gets no use of it. So it is also with the vajra that is the mind of awakening: one who does not know the Dharma does not understand what it can do and gets no use of it.
“Good man! Suppose the vajra: there is nothing able to melt it away. So it is also with the vajra that is the mind of awakening: none of the dharmas is able to melt it away.
“Good man! It is as with the vajra cudgel: the men of great strength are none of them able to hold it, but only one who has the strength of the great Nārāyaṇa. So it is also with the mind of awakening: all the two vehicles are not able to hold it, but only the firm and good power of the vast causes and conditions of a bodhisattva.
“Good man! Suppose the vajra: none of the many things is able to destroy it, while it is able to destroy every thing everywhere, and yet its own substance and nature are not diminished. So it is also with the mind of awakening: throughout the numberless kalpas of the three times it teaches and transforms sentient beings and cultivates ascetic practice, and it is able to do all that the śrāvakas and pratyekabuddhas are not able to do, and yet in the end it has neither weariness nor decay.
“Good man! Suppose the vajra: no other ground is able to hold it, but only the ground of vajra is able to hold it. So it is also with the mind of awakening: the śrāvakas and pratyekabuddhas are none of them able to hold it, but only one who goes toward sarvajña (all-knowledge).
“Good man! It is as with a vessel of vajra: it is without flaw or gap, and being used to hold water it will never leak away and run down into the ground. So it is also with the vajra vessel that is the mind of awakening: holding the water of the roots of goodness, it will never leak so as to let them drain away into the destinies.
“Good man! It is as with the vajra limit: it is able to hold the great earth and does not let it fall away. So it is also with the mind of awakening: it is able to hold every practice and vow of the bodhisattva and does not let them fall away into the three realms.
“Good man! Suppose the vajra: long dwelling within water, it neither rots nor is soaked through. So it is also with the mind of awakening: through all the kalpas dwelling within the water of the deeds and delusions of birth and death, it is neither destroyed nor altered.
“Good man! Suppose the vajra: none of the fires is able to burn it or to make it hot. So it is also with the mind of awakening: the fires of every affliction of birth and death are not able to burn it or to make it hot.
“Good man! Suppose the vajra seat within the three-thousandfold world-system: it is able to hold the buddhas as they sit at the place of the Way, subdue the Māras, and accomplish right and perfect awakening, and it is not something that any other seat is able to hold. So it is also with the seat that is the mind of awakening: it is able to hold every vow and practice of the bodhisattva, the pāramitās, the acceptances, the grounds, the dedications, the receiving of predictions, the cultivating and gathering of the dharmas that aid the path of awakening, the making of offerings to the buddhas, and the hearing of Dharma and receiving it in practice — and this all other minds are not able to hold.
The Gathering Up of the Latter Set, and the Return to the Question with the Pointing Out: You May Enter This Great Storeyed Pavilion
“Good man! The mind of awakening accomplishes surpassing merits and virtues such as these, measureless and boundless and even beyond telling, beyond telling. If there be sentient beings who bring forth the mind of anuttarā-samyak-saṃbodhi, they obtain the dharma of surpassing merit and virtue such as this. Therefore, good man, you have gained a good benefit! Because you have brought forth the mind of anuttarā-samyak-saṃbodhi and sought the practice of a bodhisattva, you have already obtained great merit and virtue such as this.
“Good man! As for what you asked — how is a bodhisattva to study the practice of a bodhisattva and to cultivate the path of a bodhisattva? Good man, you may enter this great storeyed pavilion Vairocana Adornment Treasury and contemplate it everywhere, and then you will be able to understand how to study the practice of a bodhisattva; and having studied it, you will accomplish measureless merit and virtue.”
品三十九 入法界品 · 彌勒菩薩（四）入樓閣·指示後友·禮辭（攝德成因相）Entering the Dharma Realm · Maitreya, Part Four: Entering the Storeyed Pavilion, Pointing Out the Next Friend, and Taking Leave (The Mark of Gathering Virtue and Accomplishing the Cause)
全文五層 →Full five layers →請開樓閣門
那時候，善財童子恭恭敬敬地向右繞了彌勒菩薩摩訶薩之後，就對他說：「唯願大聖打開樓閣的門，讓我能夠進去！」
彈指開門：入已還閉
當時，彌勒菩薩走到樓閣前面，彈指出聲，那道門立刻就開了，招呼善財進去。善財心中歡喜，進去之後，門又還閉起來。
樓閣所見（一）依報：阿僧祇眾具莊嚴
他看見那座樓閣廣大寬博、沒有限量，和虛空一樣；用阿僧祇（不可數之數）的寶作為它的地；阿僧祇的宮殿、阿僧祇的門闥（門樓）、阿僧祇的窓牖、阿僧祇的階陛、阿僧祇的欄楯、阿僧祇的道路，全都是七寶所成；阿僧祇的幡、阿僧祇的幢、阿僧祇的蓋，周圍迴繞、間隔排列；阿僧祇的眾寶瓔珞、阿僧祇的真珠瓔珞、阿僧祇的赤真珠瓔珞、阿僧祇的師子珠瓔珞，處處垂掛下來；阿僧祇的半月（半月形飾）、阿僧祇的繒帶、阿僧祇的寶網，用來作嚴飾；阿僧祇的寶鐸被風一動就發出聲音，散下阿僧祇的天上種種雜華，懸著阿僧祇的天寶鬘帶，陳設阿僧祇的眾寶香爐，雨下阿僧祇的細末金屑，懸著阿僧祇的寶鏡，燃著阿僧祇的寶燈，鋪著阿僧祇的寶衣，列著阿僧祇的寶帳，設著阿僧祇的寶座，阿僧祇的寶繒鋪在座上；阿僧祇的閻浮檀金（一種上品金）童女像、阿僧祇的雜寶諸形像、阿僧祇的妙寶菩薩像，處處充滿遍布；阿僧祇的眾鳥發出和雅的音聲；阿僧祇的寶優鉢羅華（青蓮）、阿僧祇的寶波頭摩華（紅蓮）、阿僧祇的寶拘物頭華（黃蓮）、阿僧祇的寶芬陀利華（白蓮），用來作莊嚴；阿僧祇的寶樹依次成行排列，阿僧祇的摩尼寶放出大光明。像這樣等等無量阿僧祇的諸莊嚴具，用來作莊嚴。
樓閣所見（二）一處中見一切處
他又看見那座樓閣之中，有無量百千座奇妙的樓閣，一一的嚴飾都和上面所說的一樣；廣大寬博、嚴淨華麗，全都和虛空一樣，彼此不相障礙，也沒有雜亂。善財童子在一個處所之中就見到一切處所，一切諸處所也都是這樣見。
入閣得益（澄觀科）：自見其身遍在一切樓閣中
那時候，善財童子見到毘盧遮那莊嚴藏樓閣這樣種種不可思議的自在境界，生起大歡喜，踊躍無量，身心柔軟，離開一切妄想，除去一切障礙，滅掉一切迷惑，所見的不忘記，所聽的能記得，所思的不散亂，進入了無礙解脫之門。他普遍運轉自己的心，普遍見到一切，普遍申致敬禮；才一低頭稽首，就以彌勒菩薩威神的力量，自己見到自己的身遍在一切諸樓閣之中，完全見到種種不可思議的自在境界。
見彌勒本事（一）初發菩提心時（澄觀科）
就是說：有時見到彌勒菩薩最初發起無上菩提心的時候，是這樣的名字、這樣的種族，是被這樣的善友所開悟，令他種植這樣的善根、住這樣的壽命、在這樣的劫中、值遇這樣的佛、處在這樣莊嚴的剎土、修這樣的行、發這樣的願；那些如來有這樣的眾會、這樣的壽命，經過那麼長的時間去親近供養——全都明明白白見到。
見彌勒本事（二）慈心三昧與受記
有時見到彌勒最初證得慈心三昧，從此以來，就號為慈氏；有時見到彌勒修種種妙行，圓滿成就一切諸波羅蜜；有時見他得忍，有時見他住地，有時見他成就清淨的國土，有時見他護持如來的正教，作大法師，得無生法忍（於諸法不生之理安忍不動），在某一時、某一處、某一如來的地方接受無上菩提的授記。
見彌勒本事（三）隨類（澄觀科）受生之諸身
有時見到彌勒作轉輪王，勸諸眾生安住十善之道；或者作護世（四天王），饒益眾生；或者作釋天，訶責五欲；或者作焰摩天王，讚歎不放逸；或者作兜率天王，稱歎一生補處菩薩的功德；或者作化樂天王，為諸天眾示現諸菩薩的變化莊嚴；或者作他化自在天王，為諸天眾演說一切諸佛之法；或者作魔王，說一切法全都無常；或者作梵王，說諸禪定無量的喜樂；或者作阿脩羅王，深入大智之海，了達諸法如幻，為他的眾會常常演說法，斷除一切憍慢與醉傲。
見彌勒本事（四）三惡道中饒益眾生
有時又見他處在閻羅界中，放出大光明，救地獄之苦；有時見他在餓鬼之處，布施種種飲食，救濟他們的飢渴；有時見他在畜生之道，用種種方便，調伏眾生。
見彌勒本事（五）為諸眾會說法
有時又見他為護世天王的眾會說法，有時又見他為忉利天王的眾會說法，有時又見他為焰摩天王的眾會說法，有時又見他為兜率天王的眾會說法，有時又見他為化樂天王的眾會說法，有時又見他為他化自在天王的眾會說法，有時又見他為大梵王的眾會說法，有時又見他為龍王的眾會說法，有時又見他為夜叉、羅剎王的眾會說法，有時又見他為乾闥婆、緊那羅王的眾會說法，有時又見他為阿脩羅、陀那婆王的眾會說法，有時又見他為迦樓羅、摩睺羅伽王的眾會說法，有時又見他為其餘一切人、非人等的眾會說法，有時又見他為聲聞的眾會說法，有時又見他為緣覺的眾會說法，有時又見他為從初發心一直到一生所繫（一生補處）已受灌頂的諸菩薩眾而演說法。
見彌勒本事（六）讚說諸功德門
有時見他讚說初地乃至十地所有的功德，有時見他讚說圓滿一切諸波羅蜜，有時見他讚說進入諸忍之門，有時見他讚說諸大三昧之門，有時見他讚說甚深的解脫之門，有時見他讚說諸禪三昧神通的境界，有時見他讚說諸菩薩行，有時見他讚說諸大誓願，有時見他和諸位同行的菩薩一同讚說世間資生的工巧、種種方便利益眾生之事，有時見他和諸位一生補處的菩薩一同讚說一切佛的灌頂之門。
見彌勒本事（七）經行讀誦與入禪
有時見到彌勒在百千年之中，經行、讀誦、書寫經卷，勤懇地求取觀察，為大眾說法，或者入諸禪與四無量心（慈、悲、喜、捨四種無量之心），或者入遍處（十遍處定）以及諸解脫，或者入三昧、以方便之力示現種種神變。
見伴菩薩出諸身雲（澄觀科）
有時見到諸菩薩入變化三昧，各自從他們身上一一毛孔，出生一切變化的身雲；有時見出天眾的身雲，有時見出龍眾的身雲，有時見出夜叉、乾闥婆、緊那羅、阿脩羅、迦樓羅、摩睺羅伽、釋、梵、護世、轉輪聖王、小王、王子、大臣、官屬、長者、居士的身雲，有時見出聲聞、緣覺以及諸菩薩、如來的身雲，有時見出一切眾生的身雲。
出妙音讚諸法門
有時見他們發出微妙的音聲，讚歎諸菩薩種種法門。就是說：讚說菩提心功德之門；讚說檀波羅蜜（布施）乃至智波羅蜜功德之門；讚說諸攝（四攝：布施、愛語、利行、同事）、諸禪、諸無量心，以及諸三昧、三摩鉢底（等至）、諸通、諸明、總持、辯才、諸諦、諸智、止觀、解脫、諸緣、諸依、諸說法之門；讚說念處、正勤、神足（四如意足：欲、勤、心、觀）、根、力、七菩提分、八聖道分、諸聲聞乘、諸獨覺乘、諸菩薩乘、諸地、諸忍、諸行、諸願，像這樣等等一切諸功德之門。
見諸佛大眾圍遶
有時又在其中，見到諸位如來，被大眾圍繞著；也見到那些佛的出生之處、種姓、身形、壽命、剎土劫數、名號、說法的利益、教法住世的久近，乃至所有道場眾會的種種不同，全都明明白白見到。
閣中主閣（澄觀科）：八相成道
又在那莊嚴藏內的諸樓閣之中，見到一座樓閣，高廣嚴飾，最上而無可比。在其中完全見到三千世界的百億四天下、百億兜率陀天，一一之中都有彌勒菩薩降神誕生、釋天梵王捧持頂戴、行走七步、觀察十方、作大師子吼、示現作童子、居處在宮殿、遊戲於園苑、為求一切智而出家苦行、示現接受乳糜、前往道場、降伏諸魔、成等正覺、觀菩提樹、梵王勸請轉正法輪、上昇天宮殿而演說法、劫數與壽量、眾會的莊嚴、所淨的國土、所修的行願、教化成熟眾生的方便、分布舍利、住持教法，全都各各不同。
自見其身在諸如來所
那時候，善財自己見到自己的身，在那一切諸如來的處所；也見到那裡的一切眾會、一切佛事，憶持不忘，通達無礙。
聞寶網鈴鐸演法（近聞·澄觀科）
他又聽見一切諸樓閣之內，寶網、鈴鐸以及諸樂器，全都演暢不可思議的微妙法音，說種種法。就是說：或者說菩薩發菩提心，或者說修行波羅蜜之行，或者說諸願，或者說諸地，或者說恭敬供養如來，或者說莊嚴諸佛的國土，或者說諸佛說法的差別。像上面所說的一切佛法，他都聽到那音聲，敷演暢達、分辨明了。
遠聞（澄觀科）：某菩薩發心乃至成佛
他又聽見某一處，有某一位菩薩，聽聞某一法門，被某一位善知識所勸導而發起菩提心，在某一劫、某一剎土、某一如來的地方、某一大眾之中，聽到某一佛這樣的功德，發起這樣的心，起這樣的願，種下這樣廣大的善根；經過若干劫修菩薩行，在那麼長的時間之後當成正覺，有這樣的名號，這樣的壽量，這樣的國土，具足莊嚴，圓滿這樣的願，教化這樣的大眾，有這樣的聲聞、菩薩眾會；般涅槃之後，正法住世，經過那麼多劫，利益這樣無量的眾生。
遠聞（澄觀科）：某菩薩修諸度·某如來成正覺
有時聽見某一處，有某一位菩薩，布施、持戒、忍辱、精進、禪定、智慧，修習這樣的諸波羅蜜。有時聽見某一處有某一位菩薩，為了求法的緣故，捨棄王位以及諸種珍寶、妻子、眷屬、手、足、頭、目，一切身分都毫無吝惜。有時聽見某一處，有某一位菩薩，守護如來所說的正法，作大法師，廣行法施，建法幢，吹法螺，擊法鼓，雨法雨，建造佛塔廟，製作佛形像，布施給諸眾生一切安樂之具。有時聽見某一處，有某一位如來，在某一劫之中，成等正覺，有這樣的國土，這樣的眾會，這樣的壽命，說這樣的法，圓滿這樣的願，教化這樣無量的眾生。
聞法音而得益
善財童子聽聞這樣等等不可思議的微妙法音，身心歡喜，柔軟悅澤，當即得到無量的諸總持門、諸辯才門、諸禪、諸忍、諸願、諸度、諸通、諸明，以及諸解脫、諸三昧門。
寶鏡中現種種形像
他又見到一切諸寶鏡之中的種種形像。就是說：或者見到諸佛眾會的道場，或者見到菩薩眾會的道場，或者見到聲聞眾會的道場，或者見到緣覺眾會的道場，或者見到清淨的世界，或者見到不清淨的世界，或者見到淨而不淨的世界，或者見到不淨而淨的世界，或者見到有佛的世界，或者見到無佛的世界，或者見到小世界，或者見到中世界，或者見到大世界，或者見到因陀羅網般的世界，或者見到覆著的世界，或者見到仰著的世界，或者見到平坦的世界，或者見到地獄、畜生、餓鬼所住的世界，或者見到天人充滿的世界。在這樣等等的諸世界之中，見到有無數的大菩薩眾，有的行、有的坐，作種種事業，有的起大悲憐愍眾生，有的造作諸論利益世間，有的受、有的持，有的書寫、有的讀誦，有的問、有的答，在三時之中懺悔，迴向發願。
寶柱中放摩尼王光明
他又見到一切諸寶柱之中，放出摩尼王的大光明網，或是青色、或是黃色、或是赤色、或是白色、或是玻瓈色、或是水精色、或是帝青色、或是虹霓色、或是閻浮檀金色，或者作出一切諸光明之色。
童女與眾寶像之威儀
他又見到那些閻浮檀金的童女以及眾寶所成的像，有的用她們的手拿著華雲，有的拿著衣雲，有的拿著幢幡，有的拿著鬘蓋，有的持著種種塗香、末香，有的持著上妙的摩尼寶網，有的垂著金鎖，有的挂著瓔珞，有的舉起手臂捧著莊嚴之具，有的低下頭垂著摩尼寶冠，曲身瞻仰，眼目不曾暫時捨離。
真珠瓔珞出香水與光明
他又見到那些真珠瓔珞，常常流出香水，具足八種功德；瑠璃、瓔珞，百千光明，同時照耀；幢、幡、網、蓋，像這樣等等之物，一切都用眾寶莊嚴。
蓮華中現色像
他又見到那些優鉢羅華、波頭摩華、拘物頭華、芬陀利華，每一朵都生出無量的諸華，有的大如一手，有的長如一肘，有的縱廣好像車輪；一一華中都示現種種色像作為嚴飾。就是說：男子的色像、女人的色像、童男的色像、童女的色像，釋、梵、護世、天、龍、夜叉、乾闥婆、阿脩羅、迦樓羅、緊那羅、摩睺羅伽、聲聞、緣覺以及諸菩薩。像這樣一切眾生的色像，全都合掌，曲身禮敬。
亦見如來結跏趺坐
他也見到如來結跏趺而坐，用三十二相莊嚴他的身。
淨瑠璃地現色像
他又見到那清淨的瑠璃之地，每一步之間，現出不可思議的種種色像。就是說：世界的色像、菩薩的色像、如來的色像，以及諸樓閣莊嚴的色像。
寶樹中現半身色像
他又在寶樹的枝、葉、華、果每一件事物之中，都見到種種半身的色像。就是說：佛的半身色像、菩薩的半身色像，天、龍、夜叉，乃至護世、轉輪聖王、小王、王子、大臣、官長，以及四眾的半身色像。那些色像，有的拿著華鬘，有的拿著瓔珞，有的持著一切諸莊嚴具；有的曲身合掌禮敬，一心瞻仰，眼目不曾暫時捨離；有的讚歎，有的入三昧。他們的身都用相好莊嚴，普遍放出種種諸色的光明，就是說：金色的光明、銀色的光明、珊瑚色的光明、兜沙羅（霜氷色）色的光明、帝青色的光明、毘盧遮那寶色的光明、一切眾寶色的光明、瞻波迦華色的光明。
半月像中出日月星宿光明
他又見到諸樓閣半月形的像之中，出生阿僧祇的日、月、星宿種種光明，普遍照耀十方。
四壁一一寶中現彌勒曩劫本事
他又見到諸樓閣周圍迴繞的四壁，每一步之內，一切眾寶用來作莊嚴。每一寶之中，都現出彌勒往昔劫中修行菩薩道的時候，或者布施頭目，或者布施手足、脣舌、牙齒、耳鼻、血肉、皮膚、骨髓乃至爪髮，像這樣的一切，全都能捨；妻妾、男女、城邑、聚落、國土、王位，隨著他人所需要的，全都施給。處在牢獄中的，令他得以出離；被繫縛的，使他得到解脫；有疾病的，為他救治；走入邪徑的，為他指示正道。或者作船師，令人渡過大海；或者作馬王，救護惡難；或者作大仙，善說諸論；或者作輪王，勸修十善；或者作醫王，善於療治眾病；或者孝順父母，或者親近善友，或者作聲聞，或者作緣覺，或者作菩薩，或者作如來，教化調伏一切眾生；或者作法師，奉行佛的教法，受持讀誦，如理思惟，建立佛的支提（塔），製作佛形像，或者自己供養，或者勸別人供養，塗香散華，恭敬禮拜。像這樣等等之事，相續不絕。有時見他坐在師子之座上，廣為演說法，勸諸眾生安住十善，一心歸向佛、法、僧三寶，受持五戒以及八齋戒，出家聽法，受持讀誦，如理修行。
乃至見到彌勒菩薩在百千億那由他阿僧祇劫之中，修行諸波羅蜜的一切色像；又見到彌勒曾經承事過的諸位善知識，全都以一切功德莊嚴；也見到彌勒在那一一善知識的處所，親近供養，領受奉行他們的教法，乃至住到灌頂之地。
諸善知識告誡：莫生疲厭
當時，諸位善知識告訴善財說：「善來，童子！你觀看這位菩薩不可思議之事，不要生起疲倦厭離。」
總顯見相（澄觀科）：因五種力故能見
那時候，善財童子因為得到不忘失的憶念之力的緣故，因為得到見十方的清淨眼的緣故，因為得到善觀察的無礙智的緣故，因為得到諸菩薩的自在智的緣故，因為得到諸菩薩已入智地的廣大理解的緣故，在一切樓閣的每一物之中，都見到像這樣以及其餘無量不可思議的自在境界諸莊嚴事。
十喻（澄觀科）（一）夢喻
譬如有人，在睡夢之中見到種種之物，就是說：城邑、聚落、宮殿、園苑、山林、河池、衣服、飲食乃至一切資生之具；或者見到自身的父母兄弟、內外的親屬；或者見到大海與須彌山王，乃至一切諸天的宮殿、閻浮提等四天下之事；或者見到自己的身形量廣大百千由旬，房舍、衣服全都相稱，以為在白日之中經過無量時間不眠不寢、領受種種安樂。從睡中醒來之後，才知道那是夢，而能明明白白記得所見之事。善財童子也是這樣，因為被彌勒菩薩之力所加持的緣故，因為知道三界之法都如夢的緣故，因為滅掉諸眾生狹劣之想的緣故，因為得到無障礙的廣大理解的緣故，因為住在諸菩薩殊勝境界的緣故，因為進入不可思議方便智的緣故，所以能見到這樣的自在境界。
十喻（澄觀科）（二）命終業相喻
譬如有人，將要命終的時候，見到隨著他的業所受的果報之相：作惡業的人，見到地獄、畜生、餓鬼所有的一切眾苦境界，或者見到獄卒手持兵杖，或瞋或罵，把囚犯押執而去，也聽到號叫、悲歎之聲，或者見到灰河，或者見到鑊湯，或者見到刀山，或者見到劍樹，種種逼迫，領受諸種苦惱；作善業的人，就見到一切諸天的宮殿、無量的天眾、天上的諸采女，種種衣服具足莊嚴，宮殿、園林全都美好。身體雖然還沒有死，卻由於業力而見到這樣的事。善財童子也是這樣，因為菩薩業不可思議之力，所以得見一切莊嚴境界。
十喻（澄觀科）（三）鬼持喻
譬如有人，被鬼所執持，見到種種之事，隨著別人所問，全都能答。善財童子也是這樣，因為被菩薩智慧所執持的緣故，見到那一切諸莊嚴事，若有人問，沒有不能答的。
十喻（澄觀科）（四）龍持喻
譬如有人，被龍所執持，自己以為是龍，進入龍宮，在很短的時間之間，自己以為已經經過了日月年載。善財童子也是這樣，因為住在菩薩智慧之想的緣故，因為彌勒菩薩所加持的緣故，在很短的時間之間以為經過了無量劫。
十喻（澄觀科）（五）梵宮莊嚴藏喻
譬如梵天的宮殿，名叫莊嚴藏，在其中完全見到三千世界的一切諸物而不相雜亂。善財童子也是這樣，在樓觀之中，普遍見到一切莊嚴境界種種差別而不相雜亂。
十喻（澄觀科）（六）比丘遍處定喻
譬如比丘，入於遍處定，或行、或住、或坐、或臥，隨他所入的定，境界就現在眼前。善財童子也是這樣，進入樓觀之中，一切境界全都明白了然。
十喻（澄觀科）（七至十）乾闥婆城·夜叉宮殿·大海·幻師
譬如有人，在虛空之中見到乾闥婆城具足莊嚴，全都分別了知，沒有障礙；譬如夜叉的宮殿與人的宮殿，同在一處而不相雜，各隨他們的業，所見不同；譬如大海，在其中完全見到三千世界的一切色像；譬如幻師，因為幻力的緣故，現出諸種幻事、種種作業。善財童子也是這樣，因為彌勒菩薩威神之力的緣故，以及不可思議幻智之力的緣故，因為能以幻智了知諸法的緣故，因為得到諸菩薩自在之力的緣故，所以見到樓閣之中一切莊嚴的自在境界。
彌勒攝神力彈指：法性如是
那時候，彌勒菩薩摩訶薩就收攝神力進入樓閣之中，彈指作聲，告訴善財說：「善男子！起來吧。法性就是這樣：這是菩薩了知諸法之智，由因緣聚集所現的相。這樣的自性，如幻、如夢、如影、如像，全都不成就。」那時候，善財聽到彈指的聲音，從三昧中起來。
彌勒告：汝住不可思議自在解脫
彌勒告訴他說：「善男子！你住在菩薩不可思議的自在解脫，領受諸菩薩三昧的喜樂，能見到菩薩神力所加持、助道所流出、願智所現的種種上妙莊嚴宮殿；見到菩薩之行，聽到菩薩之法，知道菩薩之德，明了如來之願。」
善財問解脫門之名
善財稟白說：「是的！聖者！這是善知識加被憶念的威神之力。聖者！這個解脫門，它的名字叫什麼？」
彌勒答：入三世一切境界不忘念智莊嚴藏
彌勒告訴他說：「善男子！這個解脫門，名叫：入三世一切境界不忘念智莊嚴藏。善男子！這個解脫門之中，有不可說不可說的解脫門，是一生補處的菩薩所能得到的。」
問答：此莊嚴事何處去
善財問說：「這些莊嚴之事，到哪裡去了呢？」
彌勒回答說：「到它來的地方去了。」
問答：從何處來（龍雨喻·幻師喻）
善財說：「從哪裡來呢？」
彌勒說：「從菩薩的智慧神力之中來，依著菩薩的智慧神力而住，沒有去處，也沒有住處，不是聚集，也不是常住，遠離一切。善男子！好比龍王降雨，雨不是從身出，不是從心出，沒有積集，然而並非不可見；只因為龍王心念之力的緣故，就霈然大雨傾注，周遍天下——這樣的境界不可思議。善男子！那些莊嚴之事也是這樣，不住在內，也不住在外，然而並非不可見；只由於菩薩威神之力、你的善根之力，才見到這樣的事。善男子！譬如幻師作出諸種幻事，無所從來，也無所至去；雖然沒有來去，因為幻力的緣故，分明可見。那些莊嚴之事也是這樣，無所從來，也無所去；雖然沒有來去，然而因為串習不可思議幻智之力的緣故，以及由於往昔大願之力的緣故，就這樣顯現出來。」
善財問：大聖從何處來
善財童子說：「大聖從哪裡來呢？」
答（一）無來無去，如是而來
彌勒說：
「善男子！諸菩薩無來無去，就這樣而來；無行無住，就這樣而來；無處無著，不沒不生，不住不遷，不動不起，無戀無著，無業無報，無起無滅，不斷不常，就這樣而來。
答（二）從大悲等九處而來
「善男子！菩薩從大悲之處來，因為想要調伏諸眾生的緣故；從大慈之處來，因為想要救護諸眾生的緣故；從淨戒之處來，隨他所樂而受生的緣故；從大願之處來，被往昔願力所執持的緣故；從神通之處來，在一切處隨所樂而現的緣故；從無動搖之處來，恒常不捨離一切佛的緣故；從無取捨之處來，不役使身心令它往來的緣故；從智慧方便之處來，隨順一切諸眾生的緣故；從示現變化之處來，猶如影像而化現的緣故。
答（三）我從摩羅提國而來
「然而，善男子！你問我從哪裡來。善男子！我從我出生之處摩羅提國而來到這裡。善男子！那裡有一個聚落，名叫房舍；有一位長者子，名叫瞿波羅。為了教化那個人，令他進入佛法，所以住在那裡；又為了出生之處的一切人民隨他們所應教化的而為他們說法，也為了父母以及諸眷屬、婆羅門等演說大乘，令他們趣入的緣故而住在那裡。就是從那裡來的。」
善財問：何者是菩薩生處
善財童子說：「聖者！什麼是菩薩的生處呢？」
答：菩薩十種生處
回答說：
「善男子！菩薩有十種生處。哪十種呢？善男子！菩提心是菩薩的生處，因為生在菩薩之家的緣故；深心是菩薩的生處，因為生在善知識之家的緣故；諸地是菩薩的生處，因為生在波羅蜜之家的緣故；大願是菩薩的生處，因為生在妙行之家的緣故；大悲是菩薩的生處，因為生在四攝（布施、愛語、利行、同事）之家的緣故；如理觀察是菩薩的生處，因為生在般若波羅蜜之家的緣故；大乘是菩薩的生處，因為生在方便善巧之家的緣故；教化眾生是菩薩的生處，因為生在佛家的緣故；智慧方便是菩薩的生處，因為生在無生法忍（於不生之理安忍不動）之家的緣故；修行一切法是菩薩的生處，因為生在過去、現在、未來一切如來之家的緣故。
菩薩之眷屬：般若為母，方便為父
「善男子！菩薩摩訶薩，以般若波羅蜜為母親，方便善巧為父親，檀波羅蜜為乳母，尸波羅蜜（持戒）為養母，忍波羅蜜為莊嚴之具，勤波羅蜜（精進）為養育的人，禪波羅蜜為洗滌的人，善知識為教授之師，一切菩提分為伴侶，一切善法為眷屬，一切菩薩為兄弟，菩提心為家，如理修行為家法，諸地為家的處所，諸忍為家族，大願為家教，圓滿諸行為順從家法，勸發大乘為紹繼家業，法水灌頂的一生所繫菩薩為王太子，成就菩提為能清淨家族。
超凡夫地，生如來家
「善男子！菩薩這樣超越凡夫之地，進入菩薩之位，生在如來之家，安住佛的種性，能修諸行，不斷絕三寶，善能守護菩薩的種族，清淨菩薩之種，生處尊貴殊勝，沒有諸種過惡，一切世間的天、人、魔、梵、沙門、婆羅門都恭敬讚歎。
生尊勝家已，十一種了知
「善男子！菩薩摩訶薩生在這樣尊貴殊勝之家以後，因為知道一切法如影像的緣故，對諸世間沒有厭惡輕賤；因為知道一切法如變化的緣故，對諸有趣沒有染著；因為知道一切法沒有我的緣故，教化眾生心中沒有疲厭；因為以大慈悲為體性的緣故，攝受眾生不覺得勞苦；因為了達生死猶如夢的緣故，經歷一切劫而沒有怖畏；因為了知諸蘊都如幻的緣故，示現受生而沒有憂厭；因為知道諸界、諸處同於法界的緣故，對諸境界沒有壞滅；因為知道一切想如陽焰的緣故，進入諸趣不生顛倒迷惑；因為通達一切法都如幻的緣故，進入魔的境界不起染著；因為知道法身的緣故，一切煩惱不能欺誑；因為得自在的緣故，在一切趣中通達無礙。
我身普生一切法界
「善男子！我的身普遍生在一切法界，等同一切眾生差別的色相，等同一切眾生殊異的言音，等同一切眾生種種的名號，等同一切眾生所樂的威儀，隨順世間而教化調伏；等同一切清淨眾生示現受生，等同一切凡夫眾生所作的事業，等同一切眾生之想，等同一切菩薩之願，而現他的身充滿法界。
我為化度而生此間，於此命終生兜率
「善男子！我為了化度與我往昔同修諸行、如今退失菩提心的人；也為了教化父母、親屬；也為了教化諸婆羅門，令他們離開種族的憍慢，得以生在如來的種性之中——所以生在這閻浮提界、摩羅提國、拘吒聚落的婆羅門家。善男子！我住在這座大樓閣之中，隨著諸眾生心裡所愛樂的，用種種方便教化調伏。善男子！我為了隨順眾生之心的緣故，我為了成熟兜率天中同行的天眾的緣故，我為了示現菩薩福智變化的莊嚴；為了超過一切諸欲界的緣故，為了令他們捨離諸欲樂的緣故，為了令他們知道有為都無常的緣故，為了令他們知道諸天興盛必定衰落的緣故，為了想要示現將要降生時的大智法門；為了與一生補處菩薩共同談論的緣故，為了想要攝受教化諸位同行的緣故，為了想要教化釋迦如來所派遣來的人、令他們如蓮華一樣全都開悟的緣故，所以在這裡命終，往生兜率天。
授記：汝及文殊俱得見我
「善男子！我的願圓滿，成就一切智，得菩提的時候，你和文殊都能見到我。
指示後友（澄觀科）：往問文殊七事
「善男子！你應當前往文殊師利善知識的處所而問他說：『菩薩怎樣學菩薩行？怎樣而入普賢行門？怎樣成就？怎樣廣大？怎樣隨順？怎樣清淨？怎樣圓滿？』善男子！他當會為你分別演說。為什麼呢？文殊師利所有的大願，不是其餘無量百千億那由他菩薩所能有的。
文殊之行廣願無邊（澄觀科：明行廣）
「善男子！文殊師利童子，他的行廣大，他的願無邊，出生一切菩薩功德而沒有休息。善男子！文殊師利常常作無量百千億那由他諸佛的母親，常常作無量百千億那由他菩薩的老師，教化成熟一切眾生，名稱普遍傳聞十方世界；常常在一切諸佛的眾中作說法之師，被一切如來所讚歎；安住甚深之智，能如實見一切諸法，通達一切解脫境界，究竟普賢所行的諸行。
文殊是汝善知識（澄觀科：顯緣深）
「善男子！文殊師利童子是你的善知識，令你得以生在如來之家，長養一切諸善根，發起一切助道之法，值遇真實的善知識；令你修一切功德，進入一切願網，安住一切大願；為你說一切菩薩的祕密之法，現一切菩薩難以思議之行；與你往昔同生同行。
結勸：皆是文殊威神之力
「所以，善男子！你應當前往文殊的處所，不要生起疲倦厭離；文殊師利當會為你說一切功德。為什麼呢？你先前所見到的諸位善知識，聽聞菩薩之行、進入解脫之門、圓滿大願，都是文殊威神的力量；文殊師利在一切處都得到究竟。」
戀德禮辭（澄觀科）
當時，善財童子頂禮他的雙足，繞了無量匝，慇懃地瞻仰，辭別退出而去。
Asking That the Door of the Storeyed Pavilion Be Opened
At that time Sudhana the youth, having reverently circled the bodhisattva-mahāsattva Maitreya to the right, said to him: “I only pray that the great sage will open the door of the storeyed pavilion and let me enter!”
The Snap of the Fingers Opens the Door: Once He Had Entered, It Closed Again
Then the bodhisattva Maitreya went to the front of the storeyed pavilion and snapped his fingers so that a sound came forth, and that door at once opened, and he called Sudhana to enter. Sudhana was glad at heart, and once he had entered, the door closed again.
What Was Seen in the Pavilion (One) The Dependent Recompense: Adornments of Asaṃkhyeya Furnishings
He saw that the storeyed pavilion was broad and vast and without limit, the same as empty space; asaṃkhyeya (a number beyond counting) jewels served as its ground; asaṃkhyeya palaces, asaṃkhyeya gate-towers (gatehouses), asaṃkhyeya windows, asaṃkhyeya stairways, asaṃkhyeya balustrades, asaṃkhyeya roads, all of them made of the seven jewels; asaṃkhyeya banners, asaṃkhyeya standards, asaṃkhyeya canopies, encircling it round about and set out at intervals; asaṃkhyeya necklaces of many jewels, asaṃkhyeya necklaces of true pearls, asaṃkhyeya necklaces of red true pearls, asaṃkhyeya necklaces of lion-pearls, hanging down in place after place; asaṃkhyeya half-moons (ornaments in the shape of a half-moon), asaṃkhyeya silk ribbons, asaṃkhyeya jewelled nets, serving as its ornament; asaṃkhyeya jewelled bells that gave forth sound as soon as the wind moved them, scattering down asaṃkhyeya sorts of mingled heavenly flowers, hanging asaṃkhyeya heavenly jewelled garland-ribbons, setting out asaṃkhyeya censers of many jewels, raining down asaṃkhyeya fine powdered gold-dust, hanging asaṃkhyeya jewelled mirrors, kindling asaṃkhyeya jewelled lamps, spreading asaṃkhyeya jewelled garments, ranging asaṃkhyeya jewelled curtains, setting asaṃkhyeya jewelled seats, asaṃkhyeya jewelled silks spread upon the seats; asaṃkhyeya images of maidens in the gold of Jambūnada (a gold of the finest sort), asaṃkhyeya images of every form in mingled jewels, asaṃkhyeya images of bodhisattvas in wondrous jewels, filling and spreading through place after place; asaṃkhyeya flocks of birds giving forth harmonious and refined sounds; asaṃkhyeya jewelled utpala flowers (blue lotuses), asaṃkhyeya jewelled padma flowers (red lotuses), asaṃkhyeya jewelled kumuda flowers (yellow lotuses), asaṃkhyeya jewelled puṇḍarīka flowers (white lotuses), serving as adornment; asaṃkhyeya jewelled trees set out in rows one after another, asaṃkhyeya maṇi jewels giving forth great light. All such measureless asaṃkhyeya furnishings of adornment as these served as its adornment.
What Was Seen in the Pavilion (Two) Seeing All Places Within One Place
He saw further that within that storeyed pavilion there were measureless hundred-thousands of wondrous storeyed pavilions, each one of them adorned exactly as has been said above; broad and vast, pure and splendid in their adornment, all of them the same as empty space, not obstructing one another and not confused with one another. Sudhana the youth, within one place, saw all places, and all the many places too were seen in this same way.
The Benefit Gained on Entering the Pavilion (Chengguan’s Outline): Seeing His Own Body Everywhere Within All the Storeyed Pavilions
At that time Sudhana the youth, seeing such inconceivable and sovereign realms as these in the Vairocana Adornment Treasury storeyed pavilion, gave rise to great gladness, exulted beyond measure, and became pliant in body and mind; he left behind all deluded thoughts, cast off all obstructions, extinguished all confusions; what he saw he did not forget, what he heard he could remember, what he pondered was not scattered, and he entered the gate of unobstructed liberation. He set his mind moving everywhere, saw everything everywhere, and everywhere set out his reverence; and just as he began to bow his head, by the majestic and spiritual power of the bodhisattva Maitreya he saw his own body everywhere within all the many storeyed pavilions, and saw in full such inconceivable and sovereign realms as these.
Seeing Maitreya’s Former Deeds (One) The Time of the First Bringing Forth of the Mind of Awakening (Chengguan’s Outline)
That is to say: at times he saw the bodhisattva Maitreya at the time when he first brought forth the unsurpassed mind of awakening — with such and such a name, of such and such a clan, awakened by such and such a good friend, who caused him to plant such and such roots of good, to abide for such and such a span of life, within such and such a kalpa, to meet such and such a buddha, to dwell in a land adorned in such and such a way, to cultivate such and such practices, to bring forth such and such vows; and those tathāgatas had such and such assemblies and such and such spans of life, and through so long a time he drew near to them and made offerings to them — all of it he saw clearly and distinctly.
Seeing Maitreya’s Former Deeds (Two) The Samādhi of the Mind of Kindness, and the Prediction Received
At times he saw Maitreya first attain the samādhi of the mind of kindness, and from then onward he was styled the Kind One; at times he saw Maitreya cultivate every sort of wondrous practice and bring to fullness all the perfections; at times he saw him gain forbearance, at times he saw him abide upon a ground, at times he saw him accomplish a pure land, at times he saw him guard and uphold the right teaching of the tathāgatas and act as a great master of the Dharma, gaining the forbearance of the non-arising of dharmas (resting unmoved in the principle that dharmas do not arise), and at a certain time, in a certain place, at the seat of a certain tathāgata receiving the prediction of unsurpassed awakening.
Seeing Maitreya’s Former Deeds (Three) The Bodies He Received in Birth According to Kind (Chengguan’s Outline)
At times he saw Maitreya act as a wheel-turning king, exhorting sentient beings to abide upon the path of the ten good acts; or act as a guardian of the world (one of the four deva kings), benefiting sentient beings; or act as Śakra, rebuking the five desires; or act as a Yama deva king, praising non-negligence; or act as a Tuṣita deva king, extolling the merit and virtue of a final-birth bodhisattva; or act as a Nirmāṇarati deva king, displaying for the deva hosts the adornments of the transformations of the bodhisattvas; or act as a Paranirmitavaśavartin deva king, expounding for the deva hosts the dharmas of all the buddhas; or act as a Māra king, declaring that all dharmas are impermanent; or act as a Brahmā king, declaring the measureless joy and bliss of the meditative concentrations; or act as an asura king, entering deep into the sea of great knowledge, penetrating that dharmas are like an illusion, and for his assembly constantly expounding the Dharma, cutting off all arrogance and the drunkenness of pride.
Seeing Maitreya’s Former Deeds (Four) Benefiting Sentient Beings Within the Three Evil Destinies
At times he further saw him within the realm of Yama, sending forth great light and rescuing from the suffering of the hells; at times he saw him in the place of the hungry ghosts, giving every sort of food and drink and relieving their hunger and thirst; at times he saw him within the destiny of the animals, taming sentient beings by every sort of skillful means.
Seeing Maitreya’s Former Deeds (Five) Expounding the Dharma for the Many Assemblies
At times he further saw him expound the Dharma for the assembly of the deva kings who guard the world, at times he further saw him expound the Dharma for the assembly of the Trāyastriṃśa deva king, at times he further saw him expound the Dharma for the assembly of the Yama deva king, at times he further saw him expound the Dharma for the assembly of the Tuṣita deva king, at times he further saw him expound the Dharma for the assembly of the Nirmāṇarati deva king, at times he further saw him expound the Dharma for the assembly of the Paranirmitavaśavartin deva king, at times he further saw him expound the Dharma for the assembly of the great Brahmā king, at times he further saw him expound the Dharma for the assembly of the dragon kings, at times he further saw him expound the Dharma for the assembly of the yakṣa and rākṣasa kings, at times he further saw him expound the Dharma for the assembly of the gandharva and kiṃnara kings, at times he further saw him expound the Dharma for the assembly of the asura and dānava kings, at times he further saw him expound the Dharma for the assembly of the garuḍa and mahoraga kings, at times he further saw him expound the Dharma for the assembly of all the remaining humans, non-humans, and the rest, at times he further saw him expound the Dharma for the assembly of the śrāvakas, at times he further saw him expound the Dharma for the assembly of the pratyekabuddhas, at times he further saw him expound the Dharma for those bodhisattva hosts who range from the first bringing forth of the mind all the way to those bound to one more birth (the final-birth bodhisattvas) who have already received consecration.
Seeing Maitreya’s Former Deeds (Six) The Gates of Merit and Virtue That He Praised and Set Forth
At times he saw him praise and set forth all the merit and virtue of the first ground on to the tenth ground, at times he saw him praise and set forth the bringing to fullness of all the perfections, at times he saw him praise and set forth the entering of the gates of the forbearances, at times he saw him praise and set forth the gates of the great samādhis, at times he saw him praise and set forth the gates of the deep liberations, at times he saw him praise and set forth the realms of the meditative concentrations, the samādhis, and the spiritual powers, at times he saw him praise and set forth the practices of the bodhisattvas, at times he saw him praise and set forth the great vows, at times he saw him together with bodhisattvas of the same practice praise and set forth the crafts and skills that sustain life in the world and the every sort of skillful means that benefits sentient beings, at times he saw him together with final-birth bodhisattvas praise and set forth the gate of the consecration of all the buddhas.
Seeing Maitreya’s Former Deeds (Seven) Walking Meditation, Recitation, and Entering the Meditative Concentrations
At times he saw Maitreya, over a hundred thousand years, walking in meditation, reciting, and copying out scripture rolls, seeking and contemplating with diligence and earnestness, expounding the Dharma for the multitude; or entering the meditative concentrations and the four immeasurable minds (kindness, compassion, joy, and equanimity), or entering the universal bases (the concentrations of the ten universal bases) and the liberations, or entering samādhis and by the power of skillful means displaying every sort of spiritual transformation.
Seeing the Companion Bodhisattvas Send Forth Clouds of Bodies (Chengguan’s Outline)
At times he saw the bodhisattvas enter the samādhi of transformation and, each of them from every single pore of their bodies, send forth clouds of bodies of every transformation; at times he saw them send forth clouds of the bodies of the deva hosts, at times he saw them send forth clouds of the bodies of the dragon hosts, at times he saw them send forth clouds of the bodies of the yakṣas, gandharvas, kiṃnaras, asuras, garuḍas, mahoragas, Śakra, Brahmā, the guardians of the world, wheel-turning sage kings, lesser kings, princes, great ministers, officials and their retinues, elders, and householders, at times he saw them send forth clouds of the bodies of the śrāvakas, the pratyekabuddhas, and the bodhisattvas and tathāgatas, at times he saw them send forth clouds of the bodies of all sentient beings.
Sending Forth Wondrous Sounds That Praise the Dharma Gates
At times he saw them send forth subtle and wondrous sounds, praising the many Dharma gates of the bodhisattvas. That is to say: praising and setting forth the gate of the merit and virtue of the mind of awakening; praising and setting forth the gates of the merit and virtue of the dāna-pāramitā (giving) on to the perfection of knowledge; praising and setting forth the means of gathering (the four: giving, kindly speech, beneficial conduct, and working alongside others), the meditative concentrations, the immeasurable minds, and the samādhis, the samāpattis, the spiritual powers, the clear knowledges, retention, eloquence, the truths, the knowledges, calming and contemplating, liberation, the conditions, the supports, and the gates of the expounding of the Dharma; praising and setting forth the stations of mindfulness, the right exertions, the bases of spiritual power (the four bases of success: aspiration, effort, mind, and examination), the faculties, the powers, the seven limbs of awakening, the eight members of the noble path, the vehicles of the śrāvakas, the vehicles of the pratyekabuddhas, the vehicles of the bodhisattvas, the grounds, the forbearances, the practices, and the vows — all such gates of merit and virtue as these.
Seeing the Buddhas Surrounded by Their Great Assemblies
At times he further saw within it the tathāgatas surrounded by their great assemblies; and he saw too the places where those buddhas had been born, their clans, the forms of their bodies, their spans of life, the kalpas of their lands, their names, the benefit of their expounding of the Dharma, the length or brevity of the abiding of their teaching in the world, and on to the many differences among all the assemblies at the place of the Way — all of it he saw clearly and distinctly.
The Chief Pavilion Within the Pavilion (Chengguan’s Outline): The Eight Marks of Accomplishing the Way
Again, within those storeyed pavilions inside the Adornment Treasury, he saw one storeyed pavilion, high and broad and splendidly adorned, most surpassing and beyond compare. Within it he saw in full the hundred koṭis of sets of four continents of the three-thousandfold world and the hundred koṭis of Tuṣita heavens, and within each one of them the bodhisattva Maitreya descending in spirit and being born, Śakra and the Brahmā king upholding him upon their heads, walking seven steps, contemplating the ten directions, giving the great lion’s roar, appearing as a youth, dwelling within the palace, sporting in the gardens, going forth from the household and practising austerities for the sake of seeking all-knowledge, appearing to receive the milk gruel, going to the place of the Way, subduing the māras, accomplishing right and perfect awakening, contemplating the tree of awakening, the Brahmā king exhorting and requesting him to turn the wheel of the right Dharma, ascending to the heavenly palaces and expounding the Dharma, the number of the kalpas and the measure of the life span, the adornments of the assemblies, the lands he purified, the practices and vows he cultivated, the skillful means by which he taught and ripened sentient beings, the distributing of his relics, and the upholding of his teaching — all of them each one different.
Seeing His Own Body at the Seats of All the Tathāgatas
At that time Sudhana saw his own body at the seats of all those tathāgatas; and he saw too all the assemblies there and all the buddha-deeds there, holding them in mind without forgetting and penetrating them without obstruction.
Hearing the Jewelled Nets, Bells, and Clappers Expound the Dharma (the Near Hearing · Chengguan’s Outline)
He heard further that within all the storeyed pavilions the jewelled nets, the bells and clappers, and all the musical instruments were all giving forth inconceivable subtle and wondrous sounds of Dharma, declaring every sort of dharma. That is to say: some declaring that the bodhisattvas bring forth the mind of awakening, some declaring the cultivating of the practice of the perfections, some declaring the vows, some declaring the grounds, some declaring the reverencing and making of offerings to the tathāgatas, some declaring the adorning of the buddha-lands, some declaring the differences among the buddhas’ expounding of the Dharma. All the buddha-dharmas spoken of above he heard within those sounds, set out and made to flow, distinguished and made clear.
The Far Hearing (Chengguan’s Outline): A Certain Bodhisattva from the Bringing Forth of the Mind on to Becoming a Buddha
He heard further that in a certain place there was a certain bodhisattva who, hearing a certain Dharma gate, was exhorted by a certain good friend and brought forth the mind of awakening; and that within a certain kalpa, in a certain land, at the seat of a certain tathāgata, within a certain great assembly, he heard such and such merit and virtue of a certain buddha, brought forth such and such a mind, raised such and such vows, planted such and such vast roots of good; and that after cultivating the bodhisattva practice for so many kalpas he would, after so long a time, accomplish right awakening, with such and such a name, such and such a life span, such and such a land, complete in its adornments, bringing to fullness such and such vows, teaching such and such a great multitude, having such and such assemblies of śrāvakas and bodhisattvas; and that after his parinirvāṇa the right Dharma would abide in the world through so many kalpas and benefit such and such measureless sentient beings.
The Far Hearing (Chengguan’s Outline): A Certain Bodhisattva Cultivating the Perfections · A Certain Tathāgata Accomplishing Right Awakening
At times he heard that in a certain place there was a certain bodhisattva who gave, kept the precepts, was patient, was diligent, meditated, and was wise, cultivating such and such perfections. At times he heard that in a certain place there was a certain bodhisattva who, for the sake of seeking the Dharma, cast away his royal position and every sort of precious jewel, his wife and children and retinue, his hands, feet, head, and eyes, sparing nothing of any part of his body. At times he heard that in a certain place there was a certain bodhisattva who guarded the right Dharma spoken by the tathāgatas, acted as a great master of the Dharma, practised the giving of the Dharma far and wide, set up the banner of the Dharma, blew the conch of the Dharma, beat the drum of the Dharma, rained down the rain of the Dharma, built stūpas and shrines to the buddhas, made images of the buddhas, and gave to sentient beings all the furnishings of ease and joy. At times he heard that in a certain place there was a certain tathāgata who, within a certain kalpa, accomplished right and perfect awakening, with such and such a land, such and such an assembly, such and such a life span, declaring such and such a Dharma, bringing to fullness such and such vows, and teaching such and such measureless sentient beings.
The Benefit Gained from Hearing the Sounds of Dharma
Sudhana the youth, hearing such inconceivable subtle and wondrous sounds of Dharma as these, was glad in body and mind, pliant and glowing with delight, and there and then gained measureless gates of retention, gates of eloquence, meditative concentrations, forbearances, vows, perfections, spiritual powers, and clear knowledges, together with the liberations and the gates of samādhi.
The Every Sort of Form and Image That Appeared Within the Jewelled Mirrors
He saw further the every sort of form and image within all the jewelled mirrors. That is to say: at times he saw the places of the Way where the buddhas’ assemblies gathered, at times he saw the places of the Way where the bodhisattvas’ assemblies gathered, at times he saw the places of the Way where the śrāvakas’ assemblies gathered, at times he saw the places of the Way where the pratyekabuddhas’ assemblies gathered, at times he saw pure worlds, at times he saw impure worlds, at times he saw worlds pure and yet not pure, at times he saw worlds not pure and yet pure, at times he saw worlds with a buddha, at times he saw worlds without a buddha, at times he saw small worlds, at times he saw middling worlds, at times he saw great worlds, at times he saw worlds like the net of Indra, at times he saw worlds turned face down, at times he saw worlds turned face up, at times he saw worlds level and flat, at times he saw worlds where the hell-beings, the animals, and the hungry ghosts dwell, at times he saw worlds filled with devas and humans. Within all such worlds as these he saw numberless hosts of great bodhisattvas, some walking and some sitting, doing every sort of work; some giving rise to great compassion and pitying sentient beings, some composing treatises to benefit the world, some receiving and some upholding, some copying out and some reciting, some asking and some answering, repenting at the three times, and dedicating and directing and making vows.
The Great Light of the Maṇi Kings Sent Forth Within the Jewelled Pillars
He saw further, within all the jewelled pillars, great nets of light of the maṇi kings sent forth: some blue, some yellow, some red, some white, some the color of crystal, some the color of rock crystal, some the color of Śakra-blue, some the color of the rainbow, some the color of the gold of Jambūnada, and some making the color of all lights whatsoever.
The Bearing of the Maidens and of the Images of Many Jewels
He saw further those maidens of the gold of Jambūnada and the images made of many jewels: some taking in their hands clouds of flowers, some taking clouds of garments, some taking standards and banners, some taking garlands and canopies, some holding every sort of anointing incense and powdered incense, some holding surpassing and wondrous nets of maṇi jewels, some letting golden chains hang down, some hanging up necklaces, some lifting their arms and holding up furnishings of adornment, some lowering their heads and letting maṇi crowns hang down, their bodies bent in reverence and gazing up, their eyes never for a moment turning away.
The Necklaces of True Pearls Give Forth Scented Water and Light
He saw further that those necklaces of true pearls constantly gave forth scented water complete with the eight virtues; that the beryl and the necklaces shone with a hundred thousand lights all at once; and that the standards, banners, nets, and canopies, and all such things as these, were every one adorned with many jewels.
Forms and Images Appearing Within the Lotus Flowers
He saw further that those utpala flowers, padma flowers, kumuda flowers, and puṇḍarīka flowers each gave birth to measureless flowers, some of them as large as a hand, some as long as a forearm, some as broad across as a chariot wheel; and within each single flower were displayed forms and images of every sort as its adornment. That is to say: the forms of men, the forms of women, the forms of boys, the forms of girls, and Śakra, Brahmā, the guardians of the world, devas, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, śrāvakas, pratyekabuddhas, and the bodhisattvas. All such forms of sentient beings as these joined their palms together and bowed their bodies in reverence.
He Also Saw the Tathāgata Sitting Cross-Legged
He also saw the Tathāgata sitting cross-legged, adorning his body with the thirty-two marks.
Forms and Images Appearing on the Pure Beryl Ground
He saw further that upon that pure ground of beryl, within the space of every single step, there appeared inconceivable forms and images of every sort. That is to say: the forms and images of worlds, the forms and images of bodhisattvas, the forms and images of tathāgatas, and the forms and images of the adornments of the storeyed pavilions.
Half-Body Forms and Images Appearing Within the Jewelled Trees
He saw further, within each single thing among the branches, leaves, flowers, and fruits of the jewelled trees, forms and images of every sort in half-body. That is to say: half-body forms and images of buddhas, half-body forms and images of bodhisattvas, and half-body forms and images of devas, dragons, and yakṣas, on to the guardians of the world, wheel-turning sage kings, lesser kings, princes, great ministers and officers, and the four assemblies. Of those forms and images, some took up flower garlands, some took up necklaces, some held all the furnishings of adornment; some bent their bodies and joined their palms in reverence, gazing up single-mindedly, their eyes never for a moment turning away; some praised, and some entered samādhi. Their bodies were all adorned with the marks and signs, and everywhere they sent forth lights of every sort of color. That is to say: light of the color of gold, light of the color of silver, light of the color of coral, light of the color of tuṣāra (the color of frost and ice), light of the color of Śakra-blue, light of the color of the Vairocana jewel, light of the color of all the many jewels, light of the color of the campaka flower.
Light of Suns, Moons, and Constellations Sent Forth Within the Half-Moon Images
He saw further that within the half-moon-shaped images of the storeyed pavilions there were born asaṃkhyeya sorts of light of suns, moons, and constellations, shining everywhere throughout the ten directions.
Within Each Jewel of the Four Walls, Maitreya’s Former Deeds Through Kalpas Past
He saw further that upon the four walls that encircled the storeyed pavilions round about, within the space of every single step, all the many jewels served as adornment. And within each single jewel there appeared Maitreya, in the kalpas of the past, at the time when he cultivated the bodhisattva path: at times giving his head and eyes, at times giving his hands and feet, his lips and tongue, his teeth, his ears and nose, his blood and flesh, his skin, his bones and marrow, on down to his nails and hair — all such things as these he was able to give away; his wives and concubines, his sons and daughters, his cities and towns, his villages, his lands and his royal position, according to what others had need of, he gave away entirely. Those in prison he caused to be released; those in bonds he caused to be set free; those who had sickness he healed; those who had entered a wrong path he showed the right road. At times he acted as a ferryman, causing people to cross the great sea; at times he acted as a horse king, rescuing from grievous straits; at times he acted as a great seer, well declaring the treatises; at times he acted as a wheel-turning king, exhorting the cultivation of the ten good acts; at times he acted as a king of physicians, well healing the many sicknesses; at times he was filial to his father and mother, at times he drew near to good friends, at times he acted as a śrāvaka, at times as a pratyekabuddha, at times as a bodhisattva, at times as a tathāgata, teaching and taming all sentient beings; at times he acted as a master of the Dharma, carrying out the teaching of the Buddha, receiving and upholding it and reciting it, pondering it as is right, setting up caityas (stūpas) of the Buddha, making images of the Buddha, at times making offerings himself and at times exhorting others to make offerings, smearing on incense and scattering flowers, reverently bowing down. Such matters as these went on without a break. At times he saw him seated upon a lion’s seat, expounding the Dharma far and wide, exhorting sentient beings to abide in the ten good acts, single-mindedly to turn toward the three jewels of Buddha, Dharma, and Saṃgha, to receive and uphold the five precepts and the eight precepts of the fast day, to go forth from the household and listen to the Dharma, to receive and uphold and recite, and to cultivate as is right.
And on to seeing the bodhisattva Maitreya, within hundreds of thousands of koṭis of nayutas of asaṃkhyeyas of kalpas, cultivating all the perfections, in every form and image; and seeing further the good friends whom Maitreya had once served, all of them adorned with every merit and virtue; and seeing too that Maitreya, at the seat of each single one of those good friends, drew near to them and made offerings to them and received and carried out their teaching, on to abiding upon the ground of consecration.
The Good Friends Admonish Him: Do Not Grow Weary and Turn Away
Then the good friends said to Sudhana: “Welcome, youth! You are looking upon the inconceivable deeds of this bodhisattva — do not grow weary and turn away.”
Setting Forth the Mark of the Seeing in General (Chengguan’s Outline): He Can See Because of Five Kinds of Power
At that time Sudhana the youth, because he had gained the power of mindfulness that does not forget or lose, because he had gained the pure eye that sees the ten directions, because he had gained the unobstructed knowledge that contemplates well, because he had gained the sovereign knowledge of the bodhisattvas, because he had gained the vast understanding of the bodhisattvas who have already entered the ground of knowledge, saw within every single thing in all the storeyed pavilions such matters of adornment, and other measureless and inconceivable sovereign realms besides, as these.
The Ten Similes (Chengguan’s Outline) (One) The Simile of the Dream
It is as when someone sees, within sleep and dream, things of every sort. That is to say: cities and towns, villages, palaces, gardens, mountains and forests, rivers and pools, garments and food and drink, on to all the furnishings that sustain life; or he sees his own father and mother, brothers, and kin within and without; or he sees the great sea and Sumeru the king of mountains, and on to the palaces of all the devas and the matters of Jambudvīpa and the rest of the four continents; or he sees his own body a hundred thousand yojanas broad in its measure, with dwellings and garments all in keeping with it, taking it that within the light of day he has passed measureless time neither sleeping nor lying down and has received every sort of ease and joy. And after he wakes from sleep, only then does he know it was a dream, and yet he can remember clearly and distinctly the things he saw. So it is also with Sudhana the youth: because he was sustained by the power of the bodhisattva Maitreya, because he knew that the dharmas of the three realms are all like a dream, because he had extinguished the narrow and mean thoughts of sentient beings, because he had gained the vast understanding that is without obstruction, because he abided within the surpassing realms of the bodhisattvas, because he had entered the inconceivable knowledge of skillful means — therefore he could see such sovereign realms as these.
The Ten Similes (Chengguan’s Outline) (Two) The Simile of the Mark of Karma at the End of Life
It is as when someone, at the time when his life is about to end, sees the marks of the recompense he is to receive according to his karma: one who has done evil karma sees all the realms of suffering belonging to the hells, the animals, and the hungry ghosts; or he sees the wardens of hell holding weapons and staves in their hands, angry or cursing, seizing the prisoners and taking them away; and he hears too the sounds of crying out and of grieving lament; or he sees the river of ashes, or he sees the cauldron of boiling water, or he sees the mountain of knives, or he sees the forest of swords, with every sort of oppression, receiving every kind of suffering and vexation. One who has done good karma then sees the palaces of all the devas, measureless hosts of devas, the heavenly maidens, with garments of every sort complete in their adornment, and palaces and gardens all of them fine. Though his body has not yet died, he sees such things as these by the power of karma. So it is also with Sudhana the youth: because of the inconceivable power of the karma of the bodhisattvas, he was able to see all these adorned realms.
The Ten Similes (Chengguan’s Outline) (Three) The Simile of Possession by a Ghost
It is as when someone, being possessed by a ghost, sees things of every sort and, according to what others ask him, is able to answer it all. So it is also with Sudhana the youth: because he was possessed by the wisdom of the bodhisattvas, he saw all those matters of adornment, and if anyone asked, there was nothing he could not answer.
The Ten Similes (Chengguan’s Outline) (Four) The Simile of Possession by a Dragon
It is as when someone, being possessed by a dragon, takes himself to be a dragon and enters the dragon palace, and within a very short space of time takes it that he has passed days, months, and years. So it is also with Sudhana the youth: because he abided within the thought of the wisdom of the bodhisattvas, and because the bodhisattva Maitreya sustained him, within a very short space of time he took it that measureless kalpas had passed.
The Ten Similes (Chengguan’s Outline) (Five) The Simile of the Brahmā Palace Adornment Treasury
It is as with the palace of the Brahmā deva named Adornment Treasury, within which one sees in full all the things of the three-thousandfold world without their being confused with one another. So it is also with Sudhana the youth: within the tower he saw everywhere all the adorned realms in their every difference without their being confused with one another.
The Ten Similes (Chengguan’s Outline) (Six) The Simile of a Monk in the Concentration of the Universal Bases
It is as with a monk who enters the concentration of the universal bases: whether walking, or standing, or sitting, or lying down, according to the concentration he has entered the realm appears before him. So it is also with Sudhana the youth: entering within the tower, all the realms were clear and evident to him.
The Ten Similes (Chengguan’s Outline) (Seven Through Ten) The City of the Gandharvas · The Palace of the Yakṣas · The Great Sea · The Illusionist
It is as when someone sees within empty space the city of the gandharvas complete in its adornment, and distinguishes and knows it all without obstruction; it is as with the palace of the yakṣas and the palace of humans, which are in one and the same place and yet are not confused with each other, each according to their karma seeing differently; it is as with the great sea, within which one sees in full all the forms and images of the three-thousandfold world; it is as with an illusionist who, by the power of illusion, makes appear every sort of illusory matter and every sort of work. So it is also with Sudhana the youth: because of the majestic and spiritual power of the bodhisattva Maitreya, and because of the power of inconceivable illusory knowledge, because he was able by illusory knowledge to know the dharmas, and because he had gained the sovereign power of the bodhisattvas — therefore he saw within the storeyed pavilion all the sovereign realms of adornment.
Maitreya Gathers In His Spiritual Power and Snaps His Fingers: Such Is the Nature of Dharmas
At that time the bodhisattva-mahāsattva Maitreya gathered in his spiritual power, entered within the storeyed pavilion, snapped his fingers so that a sound came forth, and said to Sudhana: “Good man! Rise. Such is the nature of dharmas: this is the mark that appears through the gathering together of causes and conditions by the knowledge with which the bodhisattvas know the dharmas. Such a self-nature as this is like an illusion, like a dream, like a shadow, like a reflection — none of it is brought to accomplishment.” At that time Sudhana, hearing the sound of the snapping of the fingers, rose from samādhi.
Maitreya Tells Him: You Abide in the Inconceivable Sovereign Liberation
Maitreya said to him: “Good man! You abide in the inconceivable sovereign liberation of the bodhisattvas, receiving the joy and bliss of the samādhis of the bodhisattvas, and are able to see the every sort of surpassing and wondrous adorned palace that is sustained by the spiritual power of the bodhisattvas, that flows forth from the dharmas that aid the path, and that appears through the knowledge of vow; you see the practice of the bodhisattvas, hear the Dharma of the bodhisattvas, know the virtue of the bodhisattvas, and understand clearly the vows of the tathāgatas.”
Sudhana Asks the Name of the Gate of Liberation
Sudhana said in reply: “Just so, holy one! This is the majestic and spiritual power by which the good friend sustains me and holds me in mind. Holy one! This gate of liberation — what is its name?”
Maitreya Answers: The Adornment Treasury of the Knowledge of Unforgetting Mindfulness That Enters All the Realms of the Three Times
Maitreya said to him: “Good man! This gate of liberation is named: the Adornment Treasury of the Knowledge of Unforgetting Mindfulness That Enters All the Realms of the Three Times. Good man! Within this gate of liberation there are gates of liberation unspeakably unspeakable in number, which the final-birth bodhisattva is able to gain.”
Question and Answer: Where Have These Adornments Gone
Sudhana asked: “Where have these adornments gone?”
Maitreya answered: “They have gone to the place they came from.”
Question and Answer: Where Do They Come From (the Simile of the Dragon’s Rain · the Simile of the Illusionist)
Sudhana said: “Where do they come from?”
Maitreya said: “They come from within the wisdom and spiritual power of the bodhisattvas, and they abide in dependence upon the wisdom and spiritual power of the bodhisattvas; they have no place to go and no place to abide, they are not a gathering together and they are not lasting, being far removed from everything. Good man! It is as when a dragon king sends down rain: the rain does not come forth from his body and does not come forth from his mind, there is no piling up of it, and yet it is not that it cannot be seen; only because of the power of the dragon king’s mindful intent does it pour down in a great flood and spread throughout the world beneath the sky — such a realm as this is inconceivable. Good man! So it is also with those adornments: they do not abide within, and they do not abide without, and yet it is not that they cannot be seen; only through the majestic and spiritual power of the bodhisattva, and the power of your own roots of good, are such things as these seen. Good man! It is as when an illusionist makes every sort of illusory matter, which comes from nowhere and goes nowhere; and though there is no coming and going, because of the power of illusion it can be clearly seen. So it is also with those adornments: they come from nowhere and go nowhere; and though there is no coming and going, yet because of the power of the inconceivable illusory knowledge that has been practised again and again, and because of the power of the great vows of long ago, they appear in just this way.”
Sudhana Asks: Where Does the Great Sage Come From
Sudhana the youth said: “Where does the great sage come from?”
The Answer (One) Without Coming and Without Going, He Comes in Just This Way
Maitreya said:
“Good man! The bodhisattvas are without coming and without going, and in just this way they come; without going forth and without abiding, and in just this way they come; without place and without attachment, neither perishing nor being born, neither abiding nor shifting, neither moving nor rising, without longing and without clinging, without karma and without recompense, without arising and without ceasing, neither cut off nor lasting — and in just this way they come.
The Answer (Two) He Comes from Great Compassion and the Rest of the Nine Places
“Good man! The bodhisattva comes from the place of great compassion, because he wishes to tame sentient beings; he comes from the place of great kindness, because he wishes to rescue and protect sentient beings; he comes from the place of pure precepts, because he receives birth according to what he delights in; he comes from the place of great vows, because he is sustained by the power of vows of long ago; he comes from the place of spiritual power, because in every place he appears according to what is delighted in; he comes from the place of the unshaken, because he constantly does not forsake all the buddhas; he comes from the place of neither taking up nor casting away, because he does not put body and mind to the labor of going and coming; he comes from the place of wisdom and skillful means, because he accords with all sentient beings; he comes from the place of displaying transformations, because he appears in transformation as a shadow-image does.
The Answer (Three) I Come from the Country of Malādi
“And yet, good man, you ask me where I come from. Good man! I come here from Malādi, the country where I was born. Good man! There is a village there named Fangshe; and there is a son of an elder there named Gopāla. It was to teach that person and cause him to enter the buddha-dharma that I dwelt there; and it was also for the sake of all the people of the place where I was born, expounding the Dharma for them according to what suited their teaching, and also for the sake of my father and mother and my kin and the brahmins, setting forth the great vehicle for them and causing them to enter into it, that I dwelt there. It is from there that I come.”
Sudhana Asks: What Is the Bodhisattva’s Place of Birth
Sudhana the youth said: “Holy one! What is the bodhisattva’s place of birth?”
The Answer: The Bodhisattva’s Ten Kinds of Place of Birth
He answered:
“Good man! The bodhisattva has ten kinds of place of birth. What are the ten? Good man! The mind of awakening is the bodhisattva’s place of birth, because he is born into the household of the bodhisattvas; the deep mind is the bodhisattva’s place of birth, because he is born into the household of good friends; the grounds are the bodhisattva’s place of birth, because he is born into the household of the perfections; great vows are the bodhisattva’s place of birth, because he is born into the household of wondrous practice; great compassion is the bodhisattva’s place of birth, because he is born into the household of the four means of gathering (giving, kind words, beneficial conduct, and shared endeavor); contemplating as is right is the bodhisattva’s place of birth, because he is born into the household of the prajñā-pāramitā; the great vehicle is the bodhisattva’s place of birth, because he is born into the household of skillfulness in means; teaching sentient beings is the bodhisattva’s place of birth, because he is born into the household of the buddhas; wisdom and skillful means is the bodhisattva’s place of birth, because he is born into the household of the forbearance of non-arising (unmoved acceptance of the truth that dharmas do not arise); cultivating all dharmas is the bodhisattva’s place of birth, because he is born into the household of all the tathāgatas of the past, the present, and the future.
The Bodhisattva’s Retinue: Wisdom as Mother, Skillful Means as Father
“Good man! The bodhisattva-mahāsattva takes the prajñā-pāramitā as mother, skillfulness in means as father, the dāna-pāramitā as wet-nurse, the śīla-pāramitā (the keeping of the precepts) as foster-mother, the kṣānti-pāramitā as the furnishings of adornment, the vīrya-pāramitā (diligence) as the one who rears him, the dhyāna-pāramitā as the one who washes him, good friends as the master who instructs him, all the limbs of awakening as his companions, all good dharmas as his retinue, all bodhisattvas as his brothers, the mind of awakening as his household, cultivating as is right as the rule of his household, the grounds as the dwelling place of his household, the forbearances as his clan, great vows as the teaching of his household, bringing all practices to fullness as compliance with the rule of his household, exhorting others to bring forth the great vehicle as the carrying on of the family occupation, the bodhisattva bound to one more birth who is consecrated with the water of the Dharma as the crown prince, and the accomplishing of awakening as that which is able to purify the clan.
Passing Beyond the Ground of Ordinary Beings and Being Born into the Household of the Tathāgatas
“Good man! In this way the bodhisattva passes beyond the ground of ordinary beings, enters the station of the bodhisattvas, is born into the household of the tathāgatas, abides in the lineage of the buddhas, is able to cultivate all practices, does not cut off the three jewels, is well able to guard the clan of the bodhisattvas, purifies the seed of the bodhisattvas, is honored and surpassing in his place of birth, is without any faults, and is reverenced and praised by the devas, humans, māras, Brahmās, śramaṇas, and brahmins of every world.
Having Been Born into an Honored and Surpassing Household, He Knows in Eleven Ways
“Good man! After the bodhisattva-mahāsattva has been born into such an honored and surpassing household as this, because he knows that all dharmas are like a shadow-image, he has no loathing or contempt for the worlds; because he knows that all dharmas are like a transformation, he has no attachment to the destinies of existence; because he knows that all dharmas are without a self, his mind does not grow weary in teaching sentient beings; because his very substance is great kindness and compassion, he does not feel it a labor to gather sentient beings in; because he penetrates that birth-and-death is like a dream, he passes through all the kalpas without dread; because he knows that the aggregates are all like an illusion, he displays the receiving of birth without grief or weariness; because he knows that the elements and the sense-fields are the same as the Dharma realm, there is no destroying of them within the realms of objects; because he knows that all thoughts are like a heat-haze, he enters the destinies without giving rise to upside-down confusion; because he penetrates that all dharmas are like an illusion, he enters the realm of the māras without giving rise to attachment; because he knows the dharma-body, all afflictions cannot deceive him; because he has gained sovereign mastery, he penetrates without obstruction within all the destinies.
My Body Is Born Everywhere Throughout the Whole Dharma Realm
“Good man! My body is born everywhere throughout the whole Dharma realm: equal to the differing forms and marks of all sentient beings, equal to the distinct words and sounds of all sentient beings, equal to the every sort of name of all sentient beings, equal to the bearing that all sentient beings delight in, according with the world in teaching and taming; equal to all pure sentient beings in displaying the receiving of birth, equal to all ordinary sentient beings in the work they do, equal to the thoughts of all sentient beings, equal to the vows of all bodhisattvas — and so my body appears filling the Dharma realm.
I Was Born Here for the Sake of Teaching and Delivering, and Dying Here I Shall Be Born in the Tuṣita Heaven
“Good man! It was for the sake of teaching and delivering those who cultivated the same practices with me of old and who now have lost the mind of awakening; and also to teach my father and mother and my kin; and also to teach the brahmins and cause them to leave behind the arrogance of clan and to be born within the lineage of the tathāgatas — that I was born within this Jambudvīpa realm, in the country of Malādi, in the village of Kuṭa, into a brahmin household. Good man! I dwell within this great storeyed pavilion, and according to what the minds of sentient beings delight in, I teach and tame them by every sort of skillful means. Good man! Because I would accord with the minds of sentient beings, because I would ripen the deva hosts of the same practice within the Tuṣita Heaven, because I would display the adornments of the transformations of the merit and knowledge of a bodhisattva; because I would pass beyond all the realms of desire, because I would cause them to cast off the joys of desire, because I would cause them to know that the conditioned is all impermanent, because I would cause them to know that the flourishing of the devas must surely decline, because I wish to display the Dharma gate of great knowledge at the time when I am about to descend and be born; because I would talk together with the final-birth bodhisattvas, because I wish to gather in and teach those of the same practice, because I wish to teach those sent here by Śākya the Tathāgata and cause them all to awaken as a lotus flower opens — therefore I shall die here and be born in the Tuṣita Heaven.
The Prediction: You and Mañjuśrī Shall Both See Me
“Good man! When my vows are brought to fullness, when I have accomplished all-knowledge and gained awakening, you and Mañjuśrī shall both be able to see me.
Pointing Out the Next Friend (Chengguan’s Outline): Go and Ask Mañjuśrī Seven Matters
“Good man! You should go on to the place of the good friend Mañjuśrī and ask him: ‘How does a bodhisattva study the practice of the bodhisattvas? How does he enter the gate of the practice of Samantabhadra? How is it accomplished? How is it made vast? How is it made to accord? How is it made pure? How is it brought to fullness?’ Good man! He will distinguish and set it forth for you. Why is this? All the great vows that Mañjuśrī has are not such as the remaining measureless hundreds of thousands of koṭis of nayutas of bodhisattvas can have.
Mañjuśrī’s Practice Is Vast and His Vows Are Without Bound (Chengguan’s Outline: Setting Forth the Vastness of His Practice)
“Good man! Mañjuśrī the youth: his practice is vast, his vows are without bound, and he gives birth to all the merit and virtue of the bodhisattvas without ever resting. Good man! Mañjuśrī is constantly the mother of measureless hundreds of thousands of koṭis of nayutas of buddhas, and is constantly the teacher of measureless hundreds of thousands of koṭis of nayutas of bodhisattvas; he teaches and ripens all sentient beings, and his name is heard everywhere throughout the worlds of the ten directions; he constantly acts as the master of the expounding of the Dharma within the multitudes of all the buddhas, and is praised by all the tathāgatas; he abides in deep knowledge, is able to see all dharmas as they really are, penetrates all the realms of liberation, and has brought to the utmost all the practices that Samantabhadra practises.
Mañjuśrī Is Your Good Friend (Chengguan’s Outline: Setting Forth the Depth of the Bond)
“Good man! Mañjuśrī the youth is your good friend, who caused you to be born into the household of the tathāgatas, to grow and nourish all roots of good, to raise up all the dharmas that aid the path, and to meet with true good friends; who caused you to cultivate every merit and virtue, to enter all the nets of vows, and to abide in all the great vows; who spoke for you the secret dharmas of all the bodhisattvas and displayed the practices of all the bodhisattvas that are hard to conceive; and who of old was born together with you and practised together with you.
The Concluding Exhortation: It Is All the Majestic and Spiritual Power of Mañjuśrī
“Therefore, good man, you should go on to the place of Mañjuśrī and not grow weary and turn away; Mañjuśrī will speak for you of every merit and virtue. Why is this? All the good friends you saw before, the practice of the bodhisattvas you heard, the gates of liberation you entered, the great vows you brought to fullness — all of these are the majestic and spiritual power of Mañjuśrī; and Mañjuśrī has come to the utmost in every place.”
Cherishing His Virtue and Taking Leave (Chengguan’s Outline)
Then Sudhana the youth bowed to his feet, circled him measureless times, gazed up at him with earnest longing, and took his leave and departed.
品三十九 入法界品 · 文殊師利（智照無二相）Entering the Dharma Realm · Mañjuśrī (The Mark of Wisdom's Illumination Being Not-Two)
全文五層 →Full five layers →依教趣求（澄觀科）：走過一百一十餘座城，到了蘇摩那城的門口
（經家敘述）
那時候，善財童子依照彌勒菩薩摩訶薩所教的，一站一站地依次前行，經過了一百一十多座城之後，到了普門國的蘇摩那城。
他就站在那座城的門口，心裡思惟著文殊師利，一路隨順著觀察，來回地尋覓，一心希望能夠奉見。
見聞證入（澄觀科）（一）摩頂攝受：手從一百一十由旬之外伸過來
（經家敘述）
就在這時候，文殊師利遠遠地伸出右手，越過了一百一十由旬那麼遠的路，按在善財的頭頂上，作這樣的話說——
見聞證入（澄觀科）（二）誨示法門：所欠缺的那些行法
「好啊！好啊！善男子！
「假使離開了信根，心志下劣而憂愁悔恨，所修的功行不齊備，已經發起的精勤又退失掉，對著某一個善根，心裡生起停住執著，對著一點點的功德，就以為已經足夠了，不能善巧地發起修行的大願，
「不被善知識所攝受護持，不被如來所憶念，
見聞證入（澄觀科）（三）誨示法門：所不能了知的
「那就不能明白了知——像這樣的法性，像這樣的理趣（義理的旨趣），像這樣的法門，像這樣的所行，像這樣的境界；
見聞證入（澄觀科）（四）誨示法門：也就不能有那九種知
「不論是周遍地知，不論是種種差別地知，不論是窮盡到源底地知，不論是解了，不論是趣入，不論是解說，不論是分別，不論是證知，不論是獲得——這一切，全都不能。」
見聞證入（澄觀科）（五）結益歸本：說完這一段法，善財就成就了
（經家敘述）
就在這時候，文殊師利宣說了這個法，開示他、教導他、令他得利益、令他生歡喜——
使善財童子成就了阿僧祇（極多之數）那麼多的法門；
使他具足了無量的大智光明；
使他得到菩薩的無邊際陀羅尼（總持，能總攝憶持一切法而不忘失）、無邊際的願、無邊際的三昧（定，心念安住一處而不散）、無邊際的神通、無邊際的智；
使他進入普賢行的道場；
並且把善財安置在文殊自己所住的地方。
然後，文殊師利就收攝起來，不再現前了。
轉遇勝緣（澄觀科）：一心想見文殊，見到的卻是無量的善知識
（經家敘述）
於是，善財就這樣思惟觀察，一心願意見到文殊師利——
而他所見到的，是三千大千世界微塵數（把三千大千世界磨成微塵，取其塵數，是極大的數目）那麼多的諸位善知識。
這一切善知識，他全都親近，全都恭敬地承事，全都領受奉行他們的教導，沒有一處違逆。
Seeking in Accord with the Teaching (Chengguan's outline): He Walks Past More Than a Hundred and Ten Cities and Comes to the Gate of the City of Sumona
(the narration of the compilers)
At that time, the youth Sudhana, in accord with what the bodhisattva-mahāsattva Maitreya had taught him, went on stage by stage in their order, and after he had passed by more than a hundred and ten cities, he came to the city of Sumona in the land of Universal Gate.
He then stood at the gate of that city, holding Mañjuśrī in his thought, contemplating along with what he met at every step, casting about and seeking him out, single-mindedly hoping that he might be able to wait upon him and see him.
Seeing, Hearing, and Entering by Witnessing (Chengguan's outline) (1) The Gathering In by the Laying On of the Hand upon His Crown: The Hand Reaches Across from a Hundred and Ten Yojanas Away
(the narration of the compilers)
Just at this time, Mañjuśrī stretched out his right hand from far off, passed across a hundred and ten yojanas of road, laid it upon the crown of Sudhana's head, and spoke words in this manner —
Seeing, Hearing, and Entering by Witnessing (Chengguan's outline) (2) The Instruction in the Dharma Gate: Those Practices That Are Lacking
“Well done! Well done! Son of good family!
“Suppose one were to part from the root of faith, so that the mind were of a low sort and grieved and full of regret, so that the practices one had worked at were not complete, so that the diligence one had already given rise to fell away again, so that toward some one root of goodness the mind gave rise to a stopping and a clinging, so that toward some little merit and virtue one took it that this was already enough, so that one were not able skilfully to give rise to the great vow of practice —
“so that one were not gathered in and guarded by good friends, so that one were not held in mind by the Tathāgata,
Seeing, Hearing, and Entering by Witnessing (Chengguan's outline) (3) The Instruction in the Dharma Gate: Those Things That Cannot Be Understood and Known
“then one would not be able to understand and know — a nature of dharmas such as this, a guiding principle such as this (the import of the doctrine), a Dharma gate such as this, a course of practice such as this, a realm such as this;
Seeing, Hearing, and Entering by Witnessing (Chengguan's outline) (4) The Instruction in the Dharma Gate: And So One Could Not Have Those Nine Kinds of Knowing Either
“whether it be to know it universally and throughout, whether it be to know it in its every kind and difference, whether it be to know it exhaustively down to its source and bottom, whether it be to understand it, whether it be to proceed into it, whether it be to explain it, whether it be to distinguish it, whether it be to know it by witnessing it, whether it be to obtain it — all of this, one would be wholly unable to do.”
Seeing, Hearing, and Entering by Witnessing (Chengguan's outline) (5) The Concluding Benefit and the Return to the Root: When This Stretch of Dharma Had Been Told, Sudhana Straightway Came to Accomplish It
(the narration of the compilers)
Just at this time, Mañjuśrī set forth and told this Dharma, showed it to him, taught it to him, made it of benefit to him, and made him rejoice —
causing the youth Sudhana to come to accomplish Dharma gates as many as an asaṃkhyeya (a number extremely many);
causing him to be furnished with the great light of knowledge that is measureless;
causing him to obtain a bodhisattva's dhāraṇī without any bound or limit (a holding-in-all, which is able to gather in and hold in mind all dharmas together so that they are not lost), vows without any bound or limit, samādhis (concentrations, the mind settled and abiding in one place without scattering) without any bound or limit, spiritual powers without any bound or limit, knowledge without any bound or limit;
causing him to enter the place of the Way of the practice of Samantabhadra;
and setting Sudhana down in the place where Mañjuśrī himself dwells.
Thereupon Mañjuśrī drew himself back in and was no longer present before him.
Turning to Meet the Surpassing Conditions (Chengguan's outline): Single-Mindedly He Wished to See Mañjuśrī, and What He Saw Was Measureless Good Friends
(the narration of the compilers)
Thereupon Sudhana held it in thought and contemplated it in just this way, single-mindedly wishing that he might see Mañjuśrī —
and what he came to see was good friends as many as the dust motes of a great thousandfold world of three thousand realms (grinding a great thousandfold world of three thousand realms into dust motes and taking the number of those motes, which is a number extremely great).
All of these good friends he drew near to, every one; he reverently waited upon and served them, every one; he received and put into practice what they taught, every one, and in not one place did he go against it.
品三十九 入法界品 · 普賢菩薩（顯因廣大相）Entering the Dharma Realm · Samantabhadra (The Mark of the Vastness of the Cause)
全文五層 →Full five layers →依教趣求（澄觀科）：從文殊的教下來的二十六句
前一段末，文殊師利已把手縮回，善財領受奉行他的教，沒有一點違背——接著就是這一段。
他增長著趣向、希求一切智慧，增長著廣大的悲海，助益著廣大的慈雲，普遍觀察一切眾生，生起大歡喜，安住在菩薩的寂靜法門裡；普遍攀緣一切廣大的境界，學習一切佛的廣大功德，深入一切佛決定不移的知見，增長一切智的助道之法，善於修習一切菩薩的深心，了知三世諸佛出世興起的先後次第；進入一切法的大海，轉動一切法輪，出生在一切世間，進入一切菩薩的願海，安住在一切劫中修菩薩之行，照明一切如來的境界，長養一切菩薩的諸根；獲得一切智的清淨光明，普遍照耀十方，除去種種暗障，智慧周遍法界；在一切佛的國土、一切諸有之中，普遍顯現他的身，沒有一處不周遍；摧破一切障礙，進入無礙之法，安住在法界平等的地上；觀察普賢的解脫境界。
聞普賢之名與地的諸目
就這樣，他聽到了普賢菩薩摩訶薩的名字，也聽到了他的行願、助道、正道、諸地、地的方便、地的入、地的勝進、地的住、地的修習、地的境界、地的威力、地的同住。
渴仰欲見：起十一種心
他渴慕仰望，想見普賢菩薩。就在這個金剛藏菩提場，毘盧遮那如來的師子座前，在一切寶蓮華藏的座上，他生起了這樣的心——
等同虛空界的廣大心、捨離一切剎土並離開一切執著的無礙心、普遍行於一切無礙之法的無礙心、遍入一切十方大海的無礙心、普入一切智境界的清淨心、觀道場莊嚴而明了的心、深入一切佛法之海的廣大心、教化一切眾生界而周遍的心、清淨一切國土的無量心、安住一切劫的無盡心、趣向如來十力的究竟心。
十種瑞相（澄觀科）
善財童子生起這樣的心的時候，由於他自己的善根之力、一切如來所加被之力、普賢菩薩同一善根之力的緣故，見到了十種瑞相。是哪十種呢？就是說——
見一切佛剎清淨，一切如來成就正等覺；見一切佛剎清淨，沒有種種惡道；見一切佛剎清淨，用眾多妙好的蓮華作為嚴飾；見一切佛剎清淨，一切眾生的身與心都清淨；見一切佛剎清淨，種種眾寶所莊嚴；見一切佛剎清淨，一切眾生用種種相好莊嚴他們的身；見一切佛剎清淨，種種莊嚴之雲覆蓋在上面；見一切佛剎清淨，一切眾生互相生起慈心，遞相利益，不做惱害；見一切佛剎清淨，道場莊嚴；見一切佛剎清淨，一切眾生心裡常常念佛。這就是十種。
十種光明相（澄觀科）
又見到十種光明相。是哪十種呢？就是說——
見一切世界所有的微塵，一一微塵之中，出生與一切世界微塵一樣多的佛光明網雲，周遍照耀；一一微塵之中，出生與一切世界微塵一樣多的佛光明輪雲，種種色相周遍法界；一一微塵之中，出生與一切世界微塵一樣多的佛色像寶雲，周遍法界；一一微塵之中，出生與一切世界微塵一樣多的佛光焰輪雲，周遍法界；一一微塵之中，出生與一切世界微塵一樣多的眾多妙香雲，周遍十方，稱讚普賢一切行願的大功德海；一一微塵之中，出生與一切世界微塵一樣多的日月星宿雲，都放出普賢菩薩的光明，遍照法界；一一微塵之中，出生與一切世界微塵一樣多的一切眾生身色像雲，放出佛的光明，遍照法界；一一微塵之中，出生與一切世界微塵一樣多的一切佛色像摩尼雲，周遍法界；一一微塵之中，出生與一切世界微塵一樣多的菩薩身色像雲，充滿法界，令一切眾生都能得到出離、所願滿足；一一微塵之中，出生與一切世界微塵一樣多的如來身色像雲，宣說一切佛的廣大誓願，周遍法界。這就是十種。
見了光明相之後的那一念
那時候，善財童子見到這十種光明相之後，就這樣想：
「我如今一定要見到普賢菩薩，增益善根，見一切佛；對於諸菩薩的廣大境界，生起決定的解，得到一切智。」
起觀增修（澄觀科）
於是，善財普遍收攝他的諸根，一心求見普賢菩薩，生起大精進，心不退轉。他就用普眼觀察十方一切諸佛、諸菩薩眾所見的境界，都作「能見到普賢」的想；用智慧眼觀普賢之道，他的心廣大猶如虛空，他的大悲堅固猶如金剛，發願盡未來際常常得以隨逐普賢菩薩，念念隨順，修普賢之行，成就智慧，進入如來的境界，安住普賢的地。
即見普賢：在如來前的座上
那時候，善財童子就見到了普賢菩薩，在如來面前的眾會之中，坐在寶蓮華師子之座上，被諸菩薩眾共同圍繞，最為殊特，世間沒有能與他相等的；他的智慧境界無量無邊，難以測度、難以思量，等同三世諸佛，一切菩薩都無法觀察。
毛孔所出（一）：光明·香焰·華·香·衣·寶
他見到普賢身上一一毛孔，出生與一切世界微塵一樣多的光明雲，遍滿法界、虛空界、一切世界，除滅一切眾生的苦患，令諸菩薩生起大歡喜；
見一一毛孔，出生與一切佛剎微塵一樣多的種種色香焰雲，遍滿法界、虛空界一切諸佛眾會的道場，而用來普遍薰香；見一一毛孔，出生與一切佛剎微塵一樣多的雜華雲，遍滿法界、虛空界一切諸佛眾會的道場，雨下眾多妙華；見一一毛孔，出生與一切佛剎微塵一樣多的香樹雲，遍滿法界、虛空界一切諸佛眾會的道場，雨下眾多妙香；見一一毛孔，出生與一切佛剎微塵一樣多的妙衣雲，遍滿法界、虛空界一切諸佛眾會的道場，雨下眾多妙衣；見一一毛孔，出生與一切佛剎微塵一樣多的寶樹雲，遍滿法界、虛空界一切諸佛眾會的道場，雨下摩尼寶。
毛孔所出（二）：色界天·梵天·欲界天主
見一一毛孔，出生與一切佛剎微塵一樣多的色界天身雲，充滿法界，讚歎菩提心；見一一毛孔，出生與一切佛剎微塵一樣多的梵天身雲，勸請諸如來轉動妙法輪；見一一毛孔，出生與一切佛剎微塵一樣多的欲界天主身雲，護持一切如來的法輪。
毛孔所出（三）：諸種佛剎雲
見一一毛孔，在念念之中出生與一切佛剎微塵一樣多的三世佛剎雲，遍滿法界、虛空界，為了諸眾生，沒有歸趣的為他作歸趣，沒有覆護的為他作覆護，沒有依止的為他作依止；見一一毛孔，在念念之中出生與一切佛剎微塵一樣多的清淨佛剎雲，遍滿法界、虛空界，一切諸佛在其中出世，菩薩眾會全都充滿；見一一毛孔，在念念之中出生與一切佛剎微塵一樣多的淨而不淨的佛剎雲，遍滿法界、虛空界，令雜染的眾生都得清淨；見一一毛孔，在念念之中出生與一切佛剎微塵一樣多的不淨而淨的佛剎雲，遍滿法界、虛空界，令雜染的眾生都得清淨；見一一毛孔，在念念之中出生與一切佛剎微塵一樣多的不淨佛剎雲，遍滿法界、虛空界，令純是染污的眾生都得清淨。
毛孔所出（四）：眾生身·菩薩身·普賢行·正覺身
見一一毛孔，在念念之中出生與一切佛剎微塵一樣多的眾生身雲，遍滿法界、虛空界，隨著他們所應受的，教化眾生，都令他們發起無上正等正覺之心；見一一毛孔，在念念之中出生與一切佛剎微塵一樣多的菩薩身雲，遍滿法界、虛空界，稱揚種種諸佛的名號，令諸眾生增長善根。見一一毛孔，在念念之中出生與一切佛剎微塵一樣多的菩薩身雲，遍滿法界、虛空界一切佛剎，宣揚一切諸佛菩薩從最初發意所生的善根；見一一毛孔，在念念之中出生與一切佛剎微塵一樣多的菩薩身雲，遍滿法界、虛空界，在一切佛剎的一一剎中，宣揚一切菩薩的願海以及普賢菩薩的清淨妙行；見一一毛孔，在念念之中出生普賢菩薩的行雲，令一切眾生心得滿足，具足修集一切智之道；見一一毛孔，出生與一切佛剎微塵一樣多的正覺身雲，在一切佛剎，示現成就正覺，令諸菩薩增長大法、成就一切智。
重觀身分：一一毛孔中都有三千大千世界
那時候，善財童子見到普賢菩薩這樣自在的神通境界，身心遍滿歡喜，踊躍無量；再觀普賢的一一身分、一一毛孔，其中都有三千大千世界。風輪、水輪、地輪、火輪，大海、江河以及種種寶山、須彌山、鐵圍山，村營、城邑、宮殿、園苑，一切地獄、餓鬼、畜生、閻羅王界，天龍八部、人與非人，欲界、色界、無色界之處，日月星宿、風雲雷電、晝夜月時以及年劫，諸佛出世、菩薩眾會、道場莊嚴；像這樣種種事，全都明明白白見到。
類通十方三際·結通周遍（澄觀科）
如同見到這個世界，十方所有的一切世界也都這樣見到；如同見到現在十方的世界，過去際、未來際的一切世界也都這樣見到，各各差別，不相雜亂。
如同在這位毘盧遮那如來之處，示現這樣的神通之力；在東方蓮華德世界賢首佛之處，所現的神通之力也是這樣。如同賢首佛處；東方一切世界也是這樣。如同東方；南方、西方、北方，四維、上方、下方，一切世界諸如來之處，所現的神通之力，應當知道全都如此。如同十方一切世界；這樣十方一切佛剎，一一微塵之中都有法界諸佛的眾會，一一佛處普賢菩薩坐在寶蓮華師子座上所現的神通之力，也全都是這樣。那一一普賢的身中，都顯現三世一切境界、一切佛剎、一切眾生、一切佛的出現、一切菩薩眾，並且聽到一切眾生的言音、一切佛的言音、一切如來所轉的法輪、一切菩薩所成的諸行、一切如來的遊戲神通。
見身得益（澄觀科）：十種智波羅蜜
善財童子見到普賢菩薩這樣無量不可思議的大神通力，就得到了十種智波羅蜜。是哪十種呢？就是說——
在念念之中，都能周遍一切佛剎的智波羅蜜；在念念之中，都能前往一切佛處的智波羅蜜；在念念之中，都能供養一切如來的智波羅蜜；在念念之中，普遍在一切諸如來處聽法受持的智波羅蜜；在念念之中，思惟一切如來法輪的智波羅蜜；在念念之中，了知一切佛不可思議大神通事的智波羅蜜；在念念之中，說一句法而盡未來際辯才無盡的智波羅蜜；在念念之中，用深般若觀一切法的智波羅蜜；在念念之中，進入一切法界實相之海的智波羅蜜；在念念之中，了知一切眾生心的智波羅蜜；在念念之中，普賢的慧行都現在眼前的智波羅蜜。
摩頂得益（澄觀科）
善財童子既然已經得到這些，普賢菩薩就伸出右手摩觸他的頭頂。摩頂之後，善財就得到與一切佛剎微塵一樣多的三昧門，每一個三昧又各以與一切佛剎微塵一樣多的三昧作為眷屬；
在一一三昧之中，都見到從前所未曾見的、與一切佛剎微塵一樣多的佛大海，集起與一切佛剎微塵一樣多的一切智助道之具，生起與一切佛剎微塵一樣多的一切智上妙之法，發起與一切佛剎微塵一樣多的一切智大誓願，進入與一切佛剎微塵一樣多的大願海，安住與一切佛剎微塵一樣多的一切智出要之道，修習與一切佛剎微塵一樣多的諸菩薩所修之行，生起與一切佛剎微塵一樣多的一切智大精進，得到與一切佛剎微塵一樣多的一切智清淨光明。
十方普賢也都這樣摩他的頂
如同在這個娑婆世界毘盧遮那佛之處，普賢菩薩摩善財的頂；這樣十方所有的世界，以及那些世界一一微塵中的一切世界一切佛處，普賢菩薩也全都這樣摩善財的頂，所得的法門也都相同相等。
問答審見（澄觀科）
那時候，普賢菩薩摩訶薩告訴善財說：
「善男子！你見到我這個神通之力了嗎？」
「是的，已經見到了。大聖！這不可思議的大神通事，唯有如來才能知道。」
普賢自述往昔的修因
普賢告訴他說：
「善男子！我在過去不可說不可說佛剎微塵數的劫中，修行菩薩之行，求一切智；在一一劫中，為了要清淨菩提心的緣故，承事不可說不可說佛剎微塵數的佛；在一一劫中，為了聚集一切智的福德之具的緣故，設立不可說不可說佛剎微塵數的廣大施會，令一切世間都聽聞得知，凡有所求全都令他滿足；在一一劫中，為了求一切智之法的緣故，用不可說不可說佛剎微塵數的財物布施；在一一劫中，為了求佛智的緣故，用不可說不可說佛剎微塵數的城邑、聚落、國土、王位、妻子、眷屬，以及眼、耳、鼻、舌、身、肉、手、足乃至身命而行布施；在一一劫中，為了求一切智之首的緣故，用不可說不可說佛剎微塵數的頭而行布施；在一一劫中，為了求一切智的緣故，在不可說不可說佛剎微塵數的諸如來處，恭敬尊重，承事供養，衣服、臥具、飲食、湯藥，一切所需全都奉獻布施，在他們的法中出家學道，修行佛法，護持正教。
未曾有一念不順佛教
「善男子！我在那麼多的劫海之中，自己回憶起來，不曾有一念之間不隨順佛的教；不曾有一念之間生起瞋害之心、我與我所之心、自他差別之心、遠離菩提之心，也不曾在生死之中生起疲厭之心、懶惰之心、障礙之心、迷惑之心，唯有安住在無上不可摧壞的、集一切智助道之法的大菩提心。
莊嚴佛土·救護眾生
「善男子！我莊嚴佛土，以大悲心救護眾生，教化成就，供養諸佛，事奉善知識；為了求正法，弘揚宣說、守護住持，一切內外之物全都能捨，乃至身命也毫不吝惜。用一切劫海來說這些因緣，劫海可以窮盡，這些卻沒有窮盡。
我法海中，無有一文不是捨得來的
「善男子！我的法海之中，沒有一個字、沒有一句話，不是捨施轉輪王位而求得的，不是捨施一切所有而求得的。善男子！我所求的法，都是為了救護一切眾生，一心這樣思惟：『願諸眾生得以聽聞這個法，願用智慧之光普照世間，願為他們開示出世間的智慧，願令眾生都得安樂，願普遍稱讚一切諸佛所有的功德。』我像這樣的往昔因緣，在不可說不可說佛剎微塵數的劫海之中，說也說不盡。
結因成果（澄觀科）：十種力所成的法身與色身
「所以，善男子！我用這樣的助道法力、諸善根力、大志樂力、修功德力、如實思惟一切法力、智慧眼力、佛威神力、大慈悲力、淨神通力、善知識力的緣故，得到這究竟三世平等的清淨法身，又得到清淨無上的色身，超越諸世間，隨著諸眾生心中所愛樂的而為他們現形，進入一切剎土，遍滿一切處所，在諸世界廣現神通，令見到的人沒有不欣悅愛樂的。善男子！你且觀我這樣的色身；我這個色身，是無邊劫海所成就的，無量千億那由他劫難以得見、難以得聞。
難見聞·而見聞者皆得成熟
「善男子！如果有眾生沒有種下善根，以及只種了少許善根的聲聞、菩薩，尚且不能聽到我的名字，何況見到我的身！善男子！如果有眾生得以聽聞我的名，對於無上正等正覺就不再退轉；若見、若觸，若迎、若送，若暫時隨逐，乃至在夢中見到聽到我的，也都是這樣。或有眾生，一日一夜憶念我就得成熟；或者七日七夜、半月一月、半年一年、百年千年、一劫百劫，乃至不可說不可說佛剎微塵數劫，因憶念我而成熟的；或者一生、或者百生，乃至不可說不可說佛剎微塵數生，因憶念我而成熟的；或者見我放大光明，或者見我震動佛剎，或者生起怖畏，或者生起歡喜，都得成熟。善男子！我用這樣佛剎微塵數的方便之門，令諸眾生對於無上正等正覺得不退轉。
見聞我的淨剎與淨身，必生其中
「善男子！如果有眾生見聞我的清淨剎土，必定得生在這清淨剎土之中；如果有眾生見聞我的清淨之身，必定得生在我的清淨身中。善男子！你應當觀我這個清淨之身。」
觀見奇特（澄觀科）：毛孔中的剎海
那時候，善財童子觀普賢菩薩的身，他的相好肢節、一一毛孔之中，都有不可說不可說的佛剎海；一一剎海之中，都有諸佛出興於世，大菩薩眾共同圍繞。又看見那一切剎海，種種的建立、種種的形狀、種種的莊嚴、種種的大山周匝圍繞、種種的色雲彌覆虛空、種種的佛興起而演說種種的法；像這樣種種事，各各不同。
又見到普賢在一一世界海之中，出生與一切佛剎微塵一樣多的佛化身雲，周遍十方一切世界，教化眾生，令他們趣向無上正等正覺。那時候，善財童子又見到自己的身在普賢的身內，在十方一切諸世界之中教化眾生。
校量善根：百分不及一
又者，善財童子親近佛剎微塵數的諸善知識所得的善根、智慧光明，比起見普賢菩薩所得的善根，百分不及一，千分不及一，百千分不及一，百千億分乃至用算數譬喻也都不能及。
校量剎海：一毛孔一念所入，超過從前
善財童子從最初發心，一直到得見普賢菩薩，在這中間所進入的一切諸佛剎海，如今在普賢一個毛孔中一念所進入的諸佛剎海，超過從前不可說不可說佛剎微塵數倍；如同一個毛孔，一切毛孔也全都是這樣。
猶不能知邊際
善財童子在普賢菩薩的毛孔剎中，行走一步，就超過不可說不可說佛剎微塵數的世界；這樣地行，盡未來劫，還是不能知道一個毛孔中剎海的次第、剎海的藏、剎海的差別、剎海的普入、剎海的成、剎海的壞、剎海的莊嚴所有的邊際；也不能知道佛海的次第、佛海的藏、佛海的差別、佛海的普入、佛海的生、佛海的滅所有的邊際；也不能知道菩薩眾海的次第、菩薩眾海的藏、菩薩眾海的差別、菩薩眾海的普入、菩薩眾海的集、菩薩眾海的散所有的邊際；也不能知道進入眾生界、了知眾生根、教化調伏諸眾生的智慧、菩薩所安住的甚深自在、菩薩所進入的諸地諸道，像這樣種種海所有的邊際。
於毛孔剎中而行，念念周遍
善財童子在普賢菩薩的毛孔剎中，或者在一個剎土中經歷一劫這樣地行，乃至或有經歷不可說不可說佛剎微塵數劫這樣地行，也不是在這個剎土隱沒、在那個剎土出現，而是念念周遍無邊的剎海，教化眾生，令他們趣向無上正等正覺。
位滿齊佛（澄觀科）：與普賢等，與諸佛等
正當這個時候，善財童子就依次第得到普賢菩薩的諸行願海，與普賢相等，與諸佛相等，一身充滿一切世界，剎土相等、行相等、正覺相等、神通相等、法輪相等、辯才相等、言辭相等、音聲相等、力與無畏相等、佛所住相等、大慈悲相等、不可思議的解脫自在全都同等。
短頌四偈：先誡聽，後許說
那時候，普賢菩薩摩訶薩就說了偈頌：
「你們應當除去種種惑垢，一心不亂而諦聽；我要說如來具足諸度，那是一切解脫的真實之道。
「出世的、調柔的、殊勝的丈夫，他的心清淨如同虛空，恒常放出智慧之日的大光明，普遍使群生滅除愚癡的暗。
「如來難得見到、難得聽聞，無量億劫到今天才遇上，就像優曇華隔時才現一次，所以應當聽佛的功德。
「他隨順世間種種所作，譬如幻術之士現出眾多的業，只是為了使眾生的心歡悅，未曾分別而起想念。」
諸菩薩渴仰，普賢許為說佛德
那時候，諸菩薩聽了這番話之後，一心渴慕仰望，唯願能夠聽聞如來世尊真實的功德，都這樣想著：
「普賢菩薩具足修習諸行，體性清淨，所有的言說都不虛妄，是一切如來共同稱歎的。」
這樣想了之後，深深生起渴仰。
那時候，普賢菩薩以功德智慧具足莊嚴，猶如蓮華不沾著三界一切塵垢，告訴諸菩薩說：
「你們諦聽，我如今要說佛功德海中一滴的相狀。」
就說了偈頌——
廣頌 · 佛智無障：二偈（澄觀科）
「佛的智慧廣大同於虛空，普遍在一切眾生的心中，完全了知世間種種妄想，卻不起種種相異的分別。
「一念之中完全了知三世之法，也了知一切眾生的根，譬如善巧的大幻師，念念示現無邊之事。
廣頌 · 真如無二，故無動念：一偈（澄觀科）
「隨著眾生心的種種行，隨著往昔諸業與誓願之力，令他們所見各各不同，而佛本來沒有動念。
廣頌 · 佛事不休息：三偈（澄觀科）
「或有處處見到佛坐，充滿十方諸世界；或有他的心不清淨，無量劫中見不到佛。
「或有信解而離憍慢的，一發意就得見如來；或有諂曲誑妄不淨之心的，億劫尋求也遇不上。
「或在一切處聽到佛的音，那音美妙而使心歡悅；或有百千萬億劫，因為心不淨而聽不到的。
廣頌 · 諸佛互遍·主伴嚴土：八偈（澄觀科）
「或見清淨的大菩薩，充滿三千大千世界，都已具足普賢之行，如來在其中儼然而坐。
「或見這個世界美妙無比，是佛無量劫所嚴淨的；毘盧遮那最勝之尊，在其中覺悟成菩提。
「或見蓮華勝妙的剎土，賢首如來住在其中，無量菩薩眾圍繞，都在勤修普賢之行。
「或有見到佛名無量壽，觀自在等菩薩所圍繞，都已安住在灌頂之地，充滿十方諸世界。
「或有見到這三千界，種種莊嚴如同妙喜世界，阿閦如來住在其中，以及如香象一般的諸菩薩。
「或見月覺這位大名稱者，與金剛幢等菩薩在一起，住在如圓鏡般的妙莊嚴中，普遍十方清淨剎土。
「或見日藏這位世所尊者，住在善光明的清淨土，以及與灌頂的諸菩薩，充遍十方而說法。
「或見金剛大焰佛，而與智幢菩薩同在，周行一切廣大剎土，說法除滅眾生的眼翳。
廣頌 · 微細含容：四偈（澄觀科）
「一一毛端之中不可說地多，諸佛具足三十二相，菩薩眷屬共同圍繞，種種說法度眾生。
「或有觀見一個毛孔，具足莊嚴的廣大剎土，無量如來都在其中，清淨的佛子都充滿。
「或有見到一粒微塵之內，具有恒河沙數的佛國土，無量菩薩都充滿其中，不可說劫修習諸行。
「或有見到一個毛端之處，有無量塵沙般的諸剎海，種種業的生起各各差別，毘盧遮那在其中轉法輪。
廣頌 · 總攝多門：三偈（澄觀科）
「或見世界不清淨，或見清淨由寶所成，如來住世的壽量無有限時，乃至涅槃種種所現。
「普遍十方諸世界，種種示現不可思議，隨著諸眾生的心、智、業，沒有不化度而令清淨的。
「像這樣無上的大導師，充滿十方諸國土，示現種種神通之力，我說一小分，你們應當聽。
廣頌 · 修一切障對治：三偈（澄觀科）
「或見釋迦成就佛道，已經過了不可思議劫；或見如今才作菩薩，在十方利益諸眾生。
「或有見到這位釋迦師子，供養諸佛而修行道；或見人中最勝之尊，現種種力與神通之事。
「或見布施或見持戒，或見忍辱或見精進或見諸禪，般若、方便、願、力、智，隨著眾生的心都示現出來。
廣頌 · 降伏外道：三偈（澄觀科）
「或見究竟的波羅蜜，或見安住在諸地之中，總持、三昧、神通之智，像這樣全都現出而無不盡。
「或現修行無量劫，住在菩薩的堪忍位；或現住在不退之地，或現以法水灌他的頂。
「或現梵天、帝釋、護世之身，或現剎利、婆羅門之身，種種色相所莊嚴，猶如幻師現出眾像。
廣頌 · 八相現世無礙：五偈（澄觀科）
「或現從兜率天最初降神，或見在宮中受用嬪御，或見捨棄種種榮樂，出家離俗而行學道。
「或見剛剛出生或見滅度，或見出家而學異行，或見坐在菩提樹下，降伏魔軍成就正覺。
「或有見到佛剛剛涅槃，或見起塔遍滿世間，或見塔中立佛的像，因為知道時機所以這樣現。
「或見如來名無量壽，為諸菩薩授記尊位，而成就無上的大導師，接著補處住在安樂剎中。
「或見無量億千劫，作完佛事就入涅槃；或見如今才成菩提，或見正在修習諸妙行。
廣頌 · 處天宮殿無礙：三偈（澄觀科）
「或見如來如清淨之月，在梵世以及魔宮，在自在天宮、化樂宮，示現種種諸神變。
「或見在兜率宮中，無量諸天共同圍繞，為他們說法令他們歡喜，都共同發心供養佛。
「或見住在夜摩天，忉利天、護世天王、龍神之處，像這樣一切的諸宮殿，沒有不在其中現他的像的。
廣頌 · 隨世巧化無礙：六偈（澄觀科）
「在那位然燈世尊之處，散華、布髮作為供養，從此了知深妙之法，恒常用這個道教化群生。
「或有見到佛久已涅槃，或見剛剛開始成菩提；或有住世無量劫，或見須臾之間就滅度。
「身相、光明與壽命，智慧、菩提以及涅槃，眾會、所化、威儀、音聲，像這樣一一都無有數量。
「或現他的身極其廣大，譬如須彌大寶山；或見結跏趺坐不動搖，充滿無邊諸世界。
「或見圓光一尋之量，或見千萬億由旬之量，或見照耀無量國土，或見充滿一切剎土。
「或見佛壽八十年，或壽百千萬億歲，或住不可思議劫，像這樣輾轉加倍超過此數。
廣頌 · 結無礙智之能遍：二偈（澄觀科）
「佛的智慧通達清淨無礙，一念普遍了知三世之法，都是從心識因緣而起，生滅無常沒有自性。
「在一個剎土中成正覺，一切剎土之處也都成就，一切入於一、一也是這樣，隨著眾生的心都示現出來。
廣頌 · 立三乘法輪：四偈（澄觀科）
「如來安住在無上之道，成就十力四無所畏；具足智慧而無所障礙，轉動十二行相的法輪。
「了知苦、集以及滅、道，分別十二因緣之法；法、義、樂說、辭四種無礙，用這四辯廣為開演。
「諸法無我也沒有相，業性不起也不失壞，一切遠離如同虛空，佛用方便而為分別。
「如來這樣轉動法輪，普遍震動十方諸國土，宮殿山河全都搖動，卻不使眾生有所驚怖。
廣頌 · 立六度道品對治：三偈（澄觀科）
「如來普遍演出廣大之音，隨著他們的根與欲都令理解，都使他們發心除去惑垢，而佛未曾生起心念。
「或聽聞布施、持戒、忍辱、精進，禪定、般若、方便之智，或聽聞慈悲以及喜捨，種種音辭各各差別。
「或聽聞四念處、四正勤，四神足、五根、五力以及七覺支、八正道，諸念、神通、止觀等等，無量方便的諸法門。
廣頌 · 一音隨類聞法不同：七偈（澄觀科）
「龍神八部、人與非人，梵天、帝釋、護世諸天眾，佛用一音為他們說法，隨著他們的品類都令理解。
「若有貪欲、瞋恚、愚癡，忿、覆、慳、嫉以及憍、諂，八萬四千種煩惱之異，都令他們聽聞對治那些的法。
「若還沒有具足修習白淨之法，就令他們聽聞十戒之行的說法；已經能夠布施而調伏的人，就令他們聽聞寂滅涅槃之音。
「若有人志意怯劣沒有慈愍，厭惡生死而只求自己出離；就令他們聽聞三解脫門的說法，使他們得以出苦而受涅槃之樂。
「若有自性上少諸欲的，厭背三有而求寂靜；就令他們聽聞諸緣起的說法，依獨覺之乘而得出離。
「若有清淨廣大之心，具足布施持戒諸功德，親近如來而具有慈愍；就令他們聽聞大乘之音。
「或有國土聽聞一乘，或聞二乘、三乘、四乘、五乘，像這樣乃至沒有限量，全都是如來的方便之力。
廣頌 · 平等語業而應一切：四偈（澄觀科）
「涅槃的寂靜未曾有異，是智與行的勝劣有差別；譬如虛空的體性是一，鳥飛的遠近各各不同。
「佛體與音聲也是這樣，普遍一切虛空界，隨著諸眾生心智之殊異，所聽所見各各差別。
「佛因為過去修習諸行，能隨著他們所樂而演出妙音，心中不計較這個與那個，不想我為誰說、不為誰說。
「如來面門放出大光，具足八萬四千之數；所說的法門也是這樣，普照世界除去煩惱。
廣頌 · 授記功德：三偈（澄觀科）
「具足清淨的功德與智慧，而常隨順三種世間，譬如虛空無所染著，為了眾生的緣故而出現。
「示現有生老病死之苦，也示現住壽而處在世間；雖然隨順世間這樣示現，體性清淨卻同於虛空。
「一切國土沒有邊際，眾生的根與欲也無量；如來的智眼都明明見到，隨他們所應化度而示佛道。
廣頌 · 示現受用變化身：四偈（澄觀科）
「究竟虛空的十方世界，所有人天大眾之中，隨著他們形相各各不同，佛現他的身也是這樣。
「若在沙門的大眾會中，就剃除鬚髮而服袈裟，執持衣鉢護守諸根，令他們歡喜而息滅煩惱。
「若時而親近婆羅門，就為他們示現羸瘦之身，執杖持瓶恒常潔淨，具足智慧而巧於談說。
「吐故納新而自然充飽，吸風飲露沒有別的食物，或坐或立不動不搖，現這樣的苦行摧伏異道。
廣頌 · 斷一切疑：二偈（澄觀科）
「或持他們的戒而作世間之師，善於通達醫方等種種論，書、數、天文、地相眾相，以及身上的吉凶沒有不了知的。
「深入諸禪以及解脫，三昧、神通、智慧之行，言談、諷詠、共同嬉戲，都用方便令他們安住佛道。
廣頌 · 令入種種行：九偈（澄觀科）
「或現上妙的服飾來莊嚴身，頭戴華冠而蔭覆高蓋，四種兵眾前後共同圍繞，誓眾宣威而降伏小王。
「或作聽訟斷獄之官，善於通解世間種種法務，所有的與奪都明察審斷，令他們一切都欣然信伏。
「或作大臣專任輔弼，善於運用諸王治政之法，十方的利益都能周遍，一切眾生卻無從了知。
「或作粟散般的諸小王，或作飛行的轉輪帝王，令諸王子與采女之眾，全都受化而無人能測。
「或作護世的四天王，統領諸龍夜叉等眾，為他們的眾會而說法，一切都令他們大為欣慶。
「或作忉利天的大天王，住在善法堂與歡喜園，頭戴華冠而說妙法，諸天覲見仰望而莫能測度。
「或住在夜摩天、兜率天，化樂天、他化自在天的魔王之處，居住在摩尼寶的宮殿，說真實之行令他們調伏。
「或到梵天的眾會之中，說四無量以及諸禪之道，普遍令他們歡喜就捨去，而沒有人知道他往來之相。
「或到阿迦尼吒天，為他們說覺分的諸般寶華，以及其餘無量的聖功德，然後捨去而沒有人知道。
廣頌 · 當來生妙智：一偈（澄觀科）
「如來無礙之智所見的，其中一切的諸眾生，都用無邊的方便之門，種種教化令他們成熟。
廣頌 · 隨其勝解示現：五偈（澄觀科）
「譬如幻師善於幻術，現作種種諸般幻事；佛化眾生也是這樣，為他們示現種種身。
「譬如清淨之月在虛空，令世間眾生見到有增有減，一切河池都現出他的影像，所有星宿都被奪去光色。
「如來的智月出於世間，也用方便示現增減，菩薩的心水現出他的影，聲聞的星宿沒有光色。
「譬如大海眾寶充滿，清淨無濁而沒有限量；四洲所有的諸眾生，一切都在其中現出他們的像。
「佛身的功德海也是這樣，無垢無濁而沒有邊際；乃至法界的諸眾生，沒有不在其中現出他們的影的。
廣頌 · 無量所依調伏有情加行：三偈（澄觀科）
「譬如清淨之日放出千光，不動本處而照耀十方；佛日的光明也是這樣，無去無來而除去世間的暗。
「譬如龍王降下大雨，不從身出、也不從心出，卻能霑潤周遍一切，滌除炎熱使得清涼。
「如來的法雨也是這樣，不從佛的身心而出，卻能開悟一切眾生，普遍使他們滅除三毒之火。
廣頌 · 平等法身：二偈（澄觀科）
「如來清淨的妙法身，一切三界沒有能與之匹敵的；因為它超出世間言語之道的緣故，其性非有也非無。
「雖然無所依卻無所不住，雖然無所不至卻不曾去；如同空中之畫、如同夢中所見，對於佛體應當這樣觀。
廣頌 · 不可以喻喻：一偈（澄觀科）
「三界之中有與無的一切法，都不能夠與佛作譬喻；譬如山林鳥獸等等，沒有依著虛空而住的。
廣頌 · 三身方處無分限：一偈（澄觀科）
「大海的摩尼有無量色，佛身的差別也是這樣；如來非色也非非色，隨所應而現卻無所住。
廣頌 · 攝三種功德同法性：一偈（澄觀科）
「虛空、真如以及實際，涅槃、法性、寂滅等等；唯有這樣的真實之法，才可以用來顯示如來。
廣頌 · 結德無盡·勸信勿疑：二偈（澄觀科）
「佛剎的微塵、眾生的心念還可以數得清楚，大海之中的水還可以飲得乾盡，虛空還可以量、風還可以繫，卻沒有人能說盡佛的功德。
「若有人聽聞這功德之海，而生起歡喜信解之心，如所稱揚的都應當獲得，千萬不要對此懷著疑念。」
Seeking in Accord with the Teaching (Chengguan's outline): The Twenty-Six Clauses That Come Down from Mañjuśrī's Teaching
At the end of the previous passage Mañjuśrī had already drawn his hand back, and Sudhana received and practiced his teaching without the slightest going against it — and then comes this passage.
He was increasing his turning toward and seeking after all wisdom, increasing the vast ocean of compassion, aiding the vast clouds of kindness, universally contemplating all sentient beings, giving rise to great joy, dwelling within the bodhisattva's Dharma gate of stillness; universally taking as his object all vast objective realms, studying the vast merit and virtue of all buddhas, entering deeply into the knowing and seeing of all buddhas that is settled and does not shift, increasing the dharmas that aid the path toward all-knowledge, well cultivating the deep mind of all bodhisattvas, understanding the sequence, earlier and later, in which the buddhas of the three times arise in the world; entering the great ocean of all dharmas, turning all wheels of Dharma, being born into all worlds, entering the ocean of vows of all bodhisattvas, dwelling through all kalpas cultivating the practice of a bodhisattva, illuminating the objective realm of all tathāgatas, nourishing and growing the faculties of all bodhisattvas; obtaining the pure light of all-knowledge, universally illuminating the ten directions, removing every sort of darkness and obstruction, his wisdom pervading the Dharma realm; in all the lands of the buddhas and in all forms of existence universally manifesting his body, with no place left unpervaded; crushing all obstructions, entering the dharma that is unobstructed, dwelling on the ground of the equality of the Dharma realm; contemplating the liberated objective realm of Samantabhadra.
Hearing Samantabhadra's Name and the Items of the Grounds
Just so, he heard the name of the bodhisattva-mahāsattva Samantabhadra, and heard too of his practices and vows, his aids to the path, his right path, his grounds, the skillful means of the grounds, the entry into the grounds, the advance upon the grounds, the abiding on the grounds, the cultivation of the grounds, the objective realm of the grounds, the majestic power of the grounds, and the dwelling together upon the grounds.
Thirsting to See Him: Eleven Kinds of Mind Arise
He thirsted and looked up, wishing to see the bodhisattva Samantabhadra. Right there at this Adamantine Treasury site of awakening, before the lion throne of the Tathāgata Vairocana, upon the seat of all the treasure-lotus-treasuries, he gave rise to a mind such as this —
The vast mind equal to the realm of space; the unobstructed mind that relinquishes all lands and leaves behind all attachment; the unobstructed mind that universally practices all unobstructed dharmas; the unobstructed mind that pervades and enters all the oceans of the ten directions; the pure mind that universally enters the objective realm of all-knowledge; the mind that contemplates the adornment of the place of the Way and understands it clearly; the vast mind that enters deeply the ocean of all buddha-dharmas; the pervading mind that teaches and transforms the whole realm of sentient beings; the measureless mind that purifies all lands; the inexhaustible mind that dwells through all kalpas; the ultimate mind that turns toward the ten powers of the Tathāgata.
Ten Auspicious Marks (Chengguan's outline)
When Sudhana the youth gave rise to a mind such as this, then by the power of his own roots of goodness, by the power of the sustaining grace of all tathāgatas, and by the power of sharing the same roots of goodness with the bodhisattva Samantabhadra, he saw ten auspicious marks. What are the ten? They are these —
He saw all buddha-lands pure, and all tathāgatas accomplishing right and perfect awakening; he saw all buddha-lands pure, without the various evil destinies; he saw all buddha-lands pure, adorned with a multitude of exquisite lotus flowers; he saw all buddha-lands pure, with the bodies and minds of all sentient beings pure; he saw all buddha-lands pure, adorned with every sort of jewel; he saw all buddha-lands pure, with all sentient beings adorning their bodies with every sort of mark and sign; he saw all buddha-lands pure, with clouds of every sort of adornment covering them above; he saw all buddha-lands pure, with all sentient beings giving rise to minds of kindness toward one another, benefiting one another in turn, doing no harm or vexation; he saw all buddha-lands pure, with the place of the Way adorned; he saw all buddha-lands pure, with all sentient beings constantly recollecting the Buddha in their minds. These are the ten.
Ten Marks of Radiance (Chengguan's outline)
He saw, further, ten marks of radiance. What are the ten? They are these —
He saw all the dust motes there are in all worlds, and within each single dust mote there came forth clouds of nets of buddha-radiance as many as the dust motes of all worlds, illuminating everywhere; within each single dust mote there came forth clouds of wheels of buddha-radiance as many as the dust motes of all worlds, their every sort of color and form pervading the Dharma realm; within each single dust mote there came forth clouds of jewels bearing the color-images of buddhas as many as the dust motes of all worlds, pervading the Dharma realm; within each single dust mote there came forth clouds of wheels of buddha-flame as many as the dust motes of all worlds, pervading the Dharma realm; within each single dust mote there came forth clouds of a multitude of exquisite fragrances as many as the dust motes of all worlds, pervading the ten directions, praising the great ocean of merit and virtue of all Samantabhadra's practices and vows; within each single dust mote there came forth clouds of suns, moons, and constellations as many as the dust motes of all worlds, all of them releasing the light of the bodhisattva Samantabhadra, illuminating the Dharma realm throughout; within each single dust mote there came forth clouds of the color-images of the bodies of all sentient beings as many as the dust motes of all worlds, releasing the light of the buddhas and illuminating the Dharma realm throughout; within each single dust mote there came forth clouds of maṇi jewels bearing the color-images of all buddhas as many as the dust motes of all worlds, pervading the Dharma realm; within each single dust mote there came forth clouds of the color-images of the bodies of bodhisattvas as many as the dust motes of all worlds, filling the Dharma realm, causing all sentient beings to gain deliverance and their wishes to be fulfilled; within each single dust mote there came forth clouds of the color-images of the bodies of tathāgatas as many as the dust motes of all worlds, proclaiming the vast vows of all buddhas, pervading the Dharma realm. These are the ten.
The Thought That Came After He Had Seen the Marks of Radiance
At that time, Sudhana the youth, having seen these ten marks of radiance, thought in this way:
“I must now surely see the bodhisattva Samantabhadra, increase my roots of goodness, and see all the buddhas; and toward the vast objective realm of the bodhisattvas I shall give rise to a settled understanding, and gain all-knowledge.”
Raising Contemplation and Increasing Cultivation (Chengguan's outline)
Thereupon Sudhana universally gathered in his faculties, single-mindedly sought to see the bodhisattva Samantabhadra, gave rise to great vigor, and his mind did not turn back. With the universal eye he then contemplated all the buddhas of the ten directions and the objective realms seen by the assemblies of bodhisattvas, and toward all of them he formed the thought “I shall be able to see Samantabhadra”; with the eye of wisdom he contemplated Samantabhadra's path, his mind vast as space, his great compassion firm as adamant, and he vowed that to the end of the future he would constantly be able to follow after the bodhisattva Samantabhadra, thought after thought going along with him, cultivating Samantabhadra's practice, accomplishing wisdom, entering the objective realm of the Tathāgata, and dwelling on Samantabhadra's ground.
He Sees Samantabhadra At Once: On the Seat Before the Tathāgata
At that time Sudhana the youth saw the bodhisattva Samantabhadra within the assembly before the Tathāgata, seated upon a lion throne of treasure lotuses, surrounded on all sides by the assemblies of bodhisattvas, most extraordinary, with none in the world his equal; the objective realm of his wisdom was measureless and boundless, hard to fathom and hard to conceive, equal to the buddhas of the three times, and no bodhisattva was able to contemplate it.
What Came Forth from the Pores (1): Radiance · Fragrant Flame · Flowers · Incense · Robes · Jewels
He saw that from every single pore on Samantabhadra's body there came forth clouds of light as many as the dust motes of all worlds, filling the Dharma realm, the realm of space, and all worlds, extinguishing the suffering and affliction of all sentient beings and causing the bodhisattvas to give rise to great joy;
he saw that from every single pore there came forth clouds of fragrant flame of every sort of color as many as the dust motes of all buddha-lands, filling the places of the Way of the assemblies of all buddhas in the Dharma realm and the realm of space, and by them perfuming all with fragrance; he saw that from every single pore there came forth clouds of mingled flowers as many as the dust motes of all buddha-lands, filling the places of the Way of the assemblies of all buddhas in the Dharma realm and the realm of space, raining down a multitude of exquisite flowers; he saw that from every single pore there came forth clouds of fragrance-trees as many as the dust motes of all buddha-lands, filling the places of the Way of the assemblies of all buddhas in the Dharma realm and the realm of space, raining down a multitude of exquisite fragrances; he saw that from every single pore there came forth clouds of exquisite robes as many as the dust motes of all buddha-lands, filling the places of the Way of the assemblies of all buddhas in the Dharma realm and the realm of space, raining down a multitude of exquisite robes; he saw that from every single pore there came forth clouds of jewel-trees as many as the dust motes of all buddha-lands, filling the places of the Way of the assemblies of all buddhas in the Dharma realm and the realm of space, raining down maṇi jewels.
What Came Forth from the Pores (2): The Devas of the Form Realm · Brahmā · The Lords of the Desire-Realm Devas
He saw that from every single pore there came forth clouds of the bodies of the devas of the form realm as many as the dust motes of all buddha-lands, filling the Dharma realm, praising the mind of awakening; he saw that from every single pore there came forth clouds of the bodies of Brahmā devas as many as the dust motes of all buddha-lands, entreating the tathāgatas to turn the exquisite wheel of Dharma; he saw that from every single pore there came forth clouds of the bodies of the lords of the desire-realm devas as many as the dust motes of all buddha-lands, guarding and upholding the wheel of Dharma of all tathāgatas.
What Came Forth from the Pores (3): Clouds of Buddha-Lands of Every Sort
He saw that from every single pore, in thought after thought, there came forth clouds of buddha-lands of the three times as many as the dust motes of all buddha-lands, filling the Dharma realm and the realm of space, and for the sake of sentient beings becoming a refuge for those with no refuge to turn to, becoming a shelter for those with no shelter, becoming a support for those with no support; he saw that from every single pore, in thought after thought, there came forth clouds of pure buddha-lands as many as the dust motes of all buddha-lands, filling the Dharma realm and the realm of space, with all buddhas appearing in the world within them and the assemblies of bodhisattvas filling them all; he saw that from every single pore, in thought after thought, there came forth clouds of buddha-lands pure yet not pure as many as the dust motes of all buddha-lands, filling the Dharma realm and the realm of space, causing defiled sentient beings all to gain purity; he saw that from every single pore, in thought after thought, there came forth clouds of buddha-lands not pure yet pure as many as the dust motes of all buddha-lands, filling the Dharma realm and the realm of space, causing defiled sentient beings all to gain purity; he saw that from every single pore, in thought after thought, there came forth clouds of impure buddha-lands as many as the dust motes of all buddha-lands, filling the Dharma realm and the realm of space, causing sentient beings who are wholly defiled all to gain purity.
What Came Forth from the Pores (4): Bodies of Sentient Beings · Bodies of Bodhisattvas · Samantabhadra's Practice · Bodies of Right Awakening
He saw that from every single pore, in thought after thought, there came forth clouds of the bodies of sentient beings as many as the dust motes of all buddha-lands, filling the Dharma realm and the realm of space, and according to what each was fit to receive teaching and transforming sentient beings, causing them all to bring forth the mind of unsurpassed right and perfect awakening; he saw that from every single pore, in thought after thought, there came forth clouds of the bodies of bodhisattvas as many as the dust motes of all buddha-lands, filling the Dharma realm and the realm of space, extolling the names of buddhas of every sort, causing sentient beings to increase their roots of goodness. He saw that from every single pore, in thought after thought, there came forth clouds of the bodies of bodhisattvas as many as the dust motes of all buddha-lands, filling the Dharma realm, the realm of space, and all buddha-lands, proclaiming the roots of goodness produced by all buddhas and bodhisattvas from their first bringing forth of the intention; he saw that from every single pore, in thought after thought, there came forth clouds of the bodies of bodhisattvas as many as the dust motes of all buddha-lands, filling the Dharma realm and the realm of space, and in each single land of all the buddha-lands proclaiming the ocean of vows of all bodhisattvas together with the pure and exquisite practice of the bodhisattva Samantabhadra; he saw that from every single pore, in thought after thought, there came forth clouds of the practice of the bodhisattva Samantabhadra, causing the minds of all sentient beings to be fulfilled and causing them fully to cultivate and gather the path of all-knowledge; he saw that from every single pore there came forth clouds of the bodies of right awakening as many as the dust motes of all buddha-lands, in all buddha-lands manifesting the accomplishing of right awakening, causing the bodhisattvas to increase the great Dharma and to accomplish all-knowledge.
Contemplating the Body Again: Within Every Single Pore There Is a Great Thousandfold World of Three Thousandfold Parts
At that time Sudhana the youth, seeing the objective realm of such sovereign spiritual power in the bodhisattva Samantabhadra, was filled body and mind with joy, leaping up beyond measure; and contemplating again each single part of Samantabhadra's body, each single pore, he saw that within each there was a three-thousandfold great-thousand world-system. The wheel of wind, the wheel of water, the wheel of earth, the wheel of fire; the great seas, the rivers, and the jewel mountains of every sort, Sumeru, the Cakravāḍa mountains; the villages and camps, the walled towns, the palaces, the parks and gardens; all the hells, the hungry ghosts, the animals, the realm of King Yama; the eight classes of devas and nāgas, humans and nonhumans; the places of the desire realm, the form realm, and the formless realm; the suns, moons, and constellations, the winds, clouds, thunder, and lightning, day and night, months and seasons, and the years and kalpas; the buddhas appearing in the world, the assemblies of bodhisattvas, the adornment of the places of the Way — things of every sort such as these he saw all of them clearly and distinctly.
Extending by Kind to the Ten Directions and the Three Limits · Concluding by Extending It Everywhere (Chengguan's outline)
Just as he saw this world, so too did he see in this same way all the worlds there are in the ten directions; and just as he saw the present worlds of the ten directions, so too did he see in this same way all the worlds of the limit of the past and the limit of the future, each and every one distinct, without confusion among them.
Just as at the place of this Tathāgata Vairocana such power of spiritual power was manifested, so too, at the place of the buddha Worthy Head in the eastern world Lotus Virtue, was the power of spiritual power there manifested just like this. As with the place of the buddha Worthy Head, so too with all the worlds of the east. As with the east, so with the south, the west, and the north, the four intermediate directions, above and below: at the places of the tathāgatas in all worlds, the power of spiritual power manifested should be known to be entirely thus. As with all worlds in the ten directions, so too, within each single dust mote of all buddha-lands of the ten directions, there is an assembly of the buddhas of the Dharma realm, and at each single buddha's place the power of spiritual power manifested by the bodhisattva Samantabhadra seated upon a lion throne of treasure lotuses is entirely thus as well. And within each single body of Samantabhadra there appeared all the objective realms of the three times, all buddha-lands, all sentient beings, the appearing of all buddhas, and all the assemblies of bodhisattvas; and there was heard the speech of all sentient beings, the speech of all buddhas, the wheels of Dharma turned by all tathāgatas, the practices accomplished by all bodhisattvas, and the sportive spiritual power of all tathāgatas.
The Benefit of Seeing the Body (Chengguan's outline): Ten Perfections of Knowledge
Sudhana the youth, seeing such measureless and inconceivable great power of spiritual power in the bodhisattva Samantabhadra, then obtained ten perfections of knowledge. What are the ten? They are these —
In thought after thought, the perfection of knowledge that is able to pervade all buddha-lands; in thought after thought, the perfection of knowledge that is able to go to the place of every buddha; in thought after thought, the perfection of knowledge that is able to make offerings to all tathāgatas; in thought after thought, the perfection of knowledge of universally hearing and upholding the Dharma at the place of all tathāgatas; in thought after thought, the perfection of knowledge of pondering the wheel of Dharma of all tathāgatas; in thought after thought, the perfection of knowledge of understanding the inconceivable matters of great spiritual power of all buddhas; in thought after thought, the perfection of knowledge of speaking one phrase of Dharma with eloquence inexhaustible to the end of the future; in thought after thought, the perfection of knowledge of contemplating all dharmas with deep wisdom; in thought after thought, the perfection of knowledge of entering the ocean of the true character of the whole Dharma realm; in thought after thought, the perfection of knowledge of understanding the minds of all sentient beings; in thought after thought, the perfection of knowledge in which Samantabhadra's wisdom-practice is all present before one.
The Benefit of the Crown-Touching (Chengguan's outline)
Sudhana the youth having now obtained these, the bodhisattva Samantabhadra then stretched forth his right hand and touched the crown of his head. After the crown-touching, Sudhana obtained gates of samādhi as many as the dust motes of all buddha-lands, and each single samādhi had for its retinue samādhis as many as the dust motes of all buddha-lands;
and within each single samādhi he saw great oceans of buddhas as many as the dust motes of all buddha-lands that he had never seen before, gathered the implements aiding the path toward all-knowledge as many as the dust motes of all buddha-lands, gave rise to the supreme and exquisite dharmas of all-knowledge as many as the dust motes of all buddha-lands, set forth the great vows of all-knowledge as many as the dust motes of all buddha-lands, entered great oceans of vows as many as the dust motes of all buddha-lands, dwelt in the paths of escape toward all-knowledge as many as the dust motes of all buddha-lands, cultivated the practices cultivated by bodhisattvas as many as the dust motes of all buddha-lands, gave rise to the great vigor toward all-knowledge as many as the dust motes of all buddha-lands, and obtained the pure light of all-knowledge as many as the dust motes of all buddha-lands.
The Samantabhadras of the Ten Directions All Touch His Crown in the Same Way
Just as here in this Sahā world, at the place of the buddha Vairocana, the bodhisattva Samantabhadra touched Sudhana's crown, so too in all the worlds there are in the ten directions, and in all the worlds within each single dust mote of those worlds, at the places of all buddhas, the bodhisattva Samantabhadra likewise touched Sudhana's crown in just this way, and the Dharma gates obtained were all the same and equal.
Question and Answer Examining What Was Seen (Chengguan's outline)
At that time the bodhisattva-mahāsattva Samantabhadra said to Sudhana:
“Good man! Do you see this power of spiritual power of mine?”
“Yes indeed, I have seen it. Great Sage! This inconceivable matter of great spiritual power — only a tathāgata is able to know it.”
Samantabhadra Tells of the Cause He Cultivated in the Past
Samantabhadra said to him:
“Good man! In the past, through kalpas as many as the dust motes of unspeakably unspeakable buddha-lands, I cultivated the practice of a bodhisattva and sought all-knowledge; and in each single kalpa, for the sake of purifying the mind of awakening, I served buddhas as many as the dust motes of unspeakably unspeakable buddha-lands; and in each single kalpa, for the sake of gathering the implements of merit for all-knowledge, I set up vast assemblies of giving as many as the dust motes of unspeakably unspeakable buddha-lands, causing all the world to hear and know of them, and whatever anyone sought I caused to be fulfilled entirely; and in each single kalpa, for the sake of seeking the dharma of all-knowledge, I gave away goods and possessions as many as the dust motes of unspeakably unspeakable buddha-lands; and in each single kalpa, for the sake of seeking the knowledge of a buddha, I practiced giving with walled towns, hamlets, lands, the throne of a king, wife and children and retinue, together with eyes, ears, nose, tongue, body, flesh, hands, feet, and even life itself, as many as the dust motes of unspeakably unspeakable buddha-lands; and in each single kalpa, for the sake of seeking the head of all-knowledge, I practiced giving with heads as many as the dust motes of unspeakably unspeakable buddha-lands; and in each single kalpa, for the sake of seeking all-knowledge, at the places of tathāgatas as many as the dust motes of unspeakably unspeakable buddha-lands I paid reverence and honor, served and made offerings — robes, bedding, food and drink, and medicines, presenting and giving away entirely all that was needed — and in their Dharma I left the household life and studied the Way, cultivating the buddha-dharma and guarding and upholding the right teaching.
Never in a Single Thought Failing to Accord with the Buddha's Teaching
“Good man! Throughout those oceans of kalpas, as I myself recall, there was never a single thought in which I did not go along with the Buddha's teaching; never a single thought in which I gave rise to a mind of anger and harm, a mind of I and mine, a mind of difference between self and other, a mind departing from awakening; nor did I ever in birth-and-death give rise to a mind of weariness, a mind of indolence, a mind of obstruction, a mind of confusion — there was only dwelling in the unsurpassed and indestructible great mind of awakening that gathers the dharmas aiding the path toward all-knowledge.
Adorning Buddha-Lands · Rescuing and Protecting Sentient Beings
“Good man! I adorn buddha-lands, and with a mind of great compassion I rescue and protect sentient beings, teach and bring them to accomplishment, make offerings to the buddhas, and serve good friends; for the sake of seeking the right Dharma I proclaim and spread it, guard and uphold it, and all things inner and outer I am able to relinquish entirely, not begrudging even life itself. Were one to take all the oceans of kalpas to speak of these causes and conditions, the oceans of kalpas could be exhausted, but these could not.
In My Ocean of Dharma There Is Not One Graph That Was Not Obtained by Relinquishing
“Good man! In my ocean of Dharma there is not one graph, not one phrase, that was not sought and obtained by relinquishing the throne of a wheel-turning king, that was not sought and obtained by relinquishing all that I possessed. Good man! The Dharma I sought was all for the sake of rescuing and protecting all sentient beings, and single-mindedly I thought in this way: ‘May all sentient beings get to hear this Dharma; may the light of wisdom illuminate the world everywhere; may the wisdom that transcends the world be revealed to them; may all sentient beings gain peace and happiness; may all the merit and virtue possessed by all buddhas be universally praised.’ Of my past causes and conditions such as these, through oceans of kalpas as many as the dust motes of unspeakably unspeakable buddha-lands, the telling could never be finished.
The Cause Concluded and the Fruit Accomplished (Chengguan's outline): The Dharma-Body and the Form-Body Accomplished by Ten Powers
“Therefore, good man! Because of the power of such dharmas aiding the path, the power of the roots of goodness, the power of great aspiration and delight, the power of cultivating merit and virtue, the power of pondering all dharmas as they truly are, the power of the eye of wisdom, the power of the Buddha's majestic spirit, the power of great kindness and compassion, the power of pure spiritual power, and the power of good friends, I obtained this ultimate pure dharma-body that is equal throughout the three times, and obtained too a pure and unsurpassed form-body, surpassing all the worlds, taking a form for sentient beings according to what their minds delight in, entering into all lands, filling every place, widely manifesting spiritual power in the worlds, so that among those who see it there is none who is not delighted and glad. Good man! Contemplate now this form-body of mine; this form-body of mine was accomplished through boundless oceans of kalpas, and for measureless thousands of koṭis of nayutas of kalpas it is hard to see and hard to hear of.
Hard to See and to Hear Of · Yet Those Who See and Hear All Come to Ripeness
“Good man! If there are sentient beings who have not planted roots of goodness, and śrāvakas and bodhisattvas who have planted but few roots of goodness, they are not even able to hear my name, how much less to see my body! Good man! If there are sentient beings who get to hear my name, they will not turn back again from unsurpassed right and perfect awakening; and it is likewise for those who see me, who touch me, who welcome me, who see me off, who follow after me for a while, and even for those who see and hear me in a dream. There are sentient beings who come to ripeness by recollecting me for a single day and night; or for seven days and seven nights, half a month, a month, half a year, a year, a hundred years, a thousand years, a kalpa, a hundred kalpas, and even for kalpas as many as the dust motes of unspeakably unspeakable buddha-lands, coming to ripeness by recollecting me; or for a single lifetime, or for a hundred lifetimes, and even for lifetimes as many as the dust motes of unspeakably unspeakable buddha-lands, coming to ripeness by recollecting me; or they see me release a great radiance, or see me shake the buddha-lands, or give rise to fear, or give rise to joy, and they all come to ripeness. Good man! By such gates of skillful means as many as the dust motes of buddha-lands I cause sentient beings not to turn back from unsurpassed right and perfect awakening.
Those Who See and Hear of My Pure Land and My Pure Body Will Surely Be Born Therein
“Good man! If there are sentient beings who see and hear of my pure land, they will surely gain birth within this pure land; if there are sentient beings who see and hear of my pure body, they will surely gain birth within my pure body. Good man! You should contemplate this pure body of mine.”
Contemplating Something Extraordinary (Chengguan's outline): The Oceans of Lands Within the Pores
At that time Sudhana the youth contemplated the body of the bodhisattva Samantabhadra, and within his marks and signs, his limbs and joints, and each single pore, there were unspeakably unspeakable oceans of buddha-lands; and within each single ocean of lands there were buddhas appearing and arising in the world, surrounded on all sides by great assemblies of bodhisattvas. He saw further that in all those oceans of lands there were establishings of every sort, shapes of every sort, adornments of every sort, great mountains of every sort ringing them about, clouds of color of every sort spreading over the sky, buddhas of every sort arising and expounding dharmas of every sort; things of every sort such as these, each and every one different.
He saw further that Samantabhadra, within each single ocean of worlds, sent forth clouds of buddha-transformation-bodies as many as the dust motes of all buddha-lands, pervading all worlds of the ten directions, teaching and transforming sentient beings and causing them to turn toward unsurpassed right and perfect awakening. At that time Sudhana the youth saw further his own body within Samantabhadra's body, teaching and transforming sentient beings throughout all the worlds of the ten directions.
Weighing the Roots of Goodness: Not One Part in a Hundred
Further, the roots of goodness and the light of wisdom that Sudhana the youth had obtained by drawing near to good friends as many as the dust motes of buddha-lands, compared with the roots of goodness obtained by seeing the bodhisattva Samantabhadra, were not one part in a hundred, not one part in a thousand, not one part in a hundred thousand, and not one part in a hundred thousand hundred-million — nor could they be reached even by counting and by simile.
Weighing the Oceans of Lands: What One Pore Admits in a Single Thought Surpasses All That Went Before
All the oceans of buddha-lands that Sudhana the youth had entered from his first bringing forth of the mind up to seeing the bodhisattva Samantabhadra — the oceans of buddha-lands he now entered in a single thought within one pore of Samantabhadra surpassed them by times as many as the dust motes of unspeakably unspeakable buddha-lands; and as with one pore, so it was with all the pores entirely.
Still He Could Not Know the Limit
Sudhana the youth, within the lands in the pores of the bodhisattva Samantabhadra, taking a single step, passed beyond worlds as many as the dust motes of unspeakably unspeakable buddha-lands; and traveling in this way to the end of the kalpas of the future, he still could not know the limit of the sequence of the oceans of lands within one single pore, of the treasury of the oceans of lands, of the differences among the oceans of lands, of the universal entry into the oceans of lands, of the forming of the oceans of lands, of the disintegrating of the oceans of lands, or of the adornment of the oceans of lands; nor could he know the limit of the sequence of the oceans of buddhas, of the treasury of the oceans of buddhas, of the differences among the oceans of buddhas, of the universal entry into the oceans of buddhas, of the arising of the oceans of buddhas, or of the ceasing of the oceans of buddhas; nor could he know the limit of the sequence of the oceans of assemblies of bodhisattvas, of the treasury of the oceans of assemblies of bodhisattvas, of the differences among the oceans of assemblies of bodhisattvas, of the universal entry into the oceans of assemblies of bodhisattvas, of the gathering of the oceans of assemblies of bodhisattvas, or of the dispersing of the oceans of assemblies of bodhisattvas; nor could he know the limit of such oceans as these — entering the realm of sentient beings, understanding the faculties of sentient beings, the wisdom that teaches, transforms, and disciplines sentient beings, the profound sovereignty in which bodhisattvas dwell, and the grounds and paths that bodhisattvas enter.
Traveling in the Lands Within the Pores, Pervading Everywhere in Thought After Thought
Sudhana the youth, within the lands in the pores of the bodhisattva Samantabhadra, whether traveling in this way through one kalpa in a single land, or even traveling in this way through kalpas as many as the dust motes of unspeakably unspeakable buddha-lands, did not disappear in this land and appear in that one, but in thought after thought pervaded boundless oceans of lands, teaching and transforming sentient beings and causing them to turn toward unsurpassed right and perfect awakening.
The Position Fulfilled, Equal to the Buddhas (Chengguan's outline): Equal to Samantabhadra, Equal to the Buddhas
At just this time Sudhana the youth then obtained in sequence the ocean of the practices and vows of the bodhisattva Samantabhadra, equal to Samantabhadra and equal to all the buddhas: with one body filling all worlds, equal in lands, equal in practice, equal in right awakening, equal in spiritual power, equal in the wheel of Dharma, equal in eloquence, equal in speech, equal in voice, equal in powers and fearlessnesses, equal in the dwelling of the buddhas, equal in great kindness and compassion, and wholly the same in the inconceivable sovereign liberation.
The Short Verses, Four Stanzas: First the Admonition to Listen, Then the Consent to Speak
At that time the bodhisattva-mahāsattva Samantabhadra then spoke in verse:
“You should remove the stains of every delusion and listen attentively with an unscattered mind; I shall speak of how the Tathāgata is complete in the perfections, and that is the true path of every liberation.
“The one who transcends the world, gentle and supreme among men, his mind is pure as space itself, and constantly he releases the great radiance of the sun of wisdom, causing the host of beings everywhere to extinguish the darkness of delusion.
“The Tathāgata is hard to see and hard to hear of; through measureless koṭis of kalpas one meets him only today, just as the udumbara flower appears but once in an age — therefore you should listen to the merit and virtue of the Buddha.
“He goes along with the world in all it does, as an illusionist manifests a multitude of deeds, only in order to gladden the minds of beings, and never has he discriminated or given rise to a thought.”
The Bodhisattvas Thirst for It, and Samantabhadra Consents to Speak of the Buddha's Virtue
At that time the bodhisattvas, having heard these words, single-mindedly thirsted and looked up, wishing only that they might hear the true merit and virtue of the Tathāgata, the World-Honored One, and all of them thought in this way:
“The bodhisattva Samantabhadra has fully cultivated all the practices, his essential nature is pure, and none of the words he speaks is false — he is the one whom all tathāgatas alike praise.”
Having thought thus, they gave rise to a deep thirsting and looking up.
At that time the bodhisattva Samantabhadra, adorned complete with merit, virtue, and wisdom, like a lotus flower unstained by any of the dust and defilement of the three realms, said to the bodhisattvas:
“Listen attentively, all of you: I shall now speak of the character of a single drop of the ocean of the Buddha's merit and virtue.”
And he spoke in verse —
The Extended Verses · The Buddha's Knowledge Is Unobstructed: Two Stanzas (Chengguan's outline)
“The Buddha's knowledge is vast, the same as space, universally within the minds of all sentient beings, fully understanding the various deluded thoughts of the world, yet not giving rise to any differing discrimination.
“In a single thought he fully understands the dharmas of the three times, and understands too the faculties of all sentient beings, just as a skilled great illusionist in thought after thought manifests boundless things.
The Extended Verses · Suchness Is Without Duality, Therefore There Is No Stirring of Thought: One Stanza (Chengguan's outline)
“According to the various practices of sentient beings' minds, according to the power of past deeds and vows, he causes what they see to be each and every one different, while the Buddha from the first has no stirring of thought.
The Extended Verses · The Buddha's Work Does Not Rest: Three Stanzas (Chengguan's outline)
“Some see the Buddha seated in place after place, filling the worlds of the ten directions; some, their minds not being pure, do not see the Buddha through measureless kalpas.
“Some, having faith and understanding and being free of arrogance, see the Tathāgata as soon as the intention is brought forth; some, with minds crooked, deceitful, and impure, seek him through koṭis of kalpas and do not meet him.
“Some in every place hear the Buddha's voice, a voice exquisite and gladdening to the mind; and some, through hundreds of thousands of myriads of koṭis of kalpas, because their minds are not pure, do not hear it.
The Extended Verses · The Buddhas Pervade One Another · Host and Companions Adorn the Lands: Eight Stanzas (Chengguan's outline)
“Some see pure great bodhisattvas filling a three-thousandfold great-thousand world-system, all of them complete in Samantabhadra's practice, with the Tathāgata seated majestically among them.
“Some see this world exquisite beyond compare, purified and adorned by the Buddha through measureless kalpas; Vairocana, the most victorious of the honored ones, awakened to bodhi within it.
“Some see the exquisite and victorious land of the Lotus, where the Tathāgata Worthy Head dwells, surrounded by measureless assemblies of bodhisattvas, all diligently cultivating Samantabhadra's practice.
“Some see the Buddha named Measureless Life, surrounded by Contemplating Sovereignty and the other bodhisattvas, all of them dwelling already on the ground of consecration, filling the worlds of the ten directions.
“Some see this three-thousandfold great-thousand world-system, adorned in every sort of way like the world Wondrous Joy, with the Tathāgata Akṣobhya dwelling within it, and bodhisattvas like the fragrant elephant.
“Some see Moon Awakening, that one of great renown, together with Vajra Banner and the other bodhisattvas, dwelling amid an exquisite adornment like a round mirror, pervading the pure lands of the ten directions.
“Some see Sun Treasury, that one honored by the world, dwelling in the pure land of Excellent Radiance, together with the bodhisattvas of consecration, filling the ten directions and expounding the Dharma.
“Some see the buddha Vajra Great Flame together with the bodhisattva Wisdom Banner, traveling throughout all the vast lands, expounding the Dharma and removing the film upon beings' eyes.
The Extended Verses · The Subtle Contains and Holds: Four Stanzas (Chengguan's outline)
“Within each single hair-tip, unspeakably many, the buddhas complete in the thirty-two marks, with retinues of bodhisattvas surrounding them on all sides, expound the Dharma in every sort of way and deliver sentient beings.
“Some behold a single pore in which is a vast land complete with adornment, with measureless tathāgatas all within it and pure sons of the Buddha filling it entirely.
“Some see within a single dust mote buddha-lands as numerous as the sands of the Gaṅgā, with measureless bodhisattvas filling them all, cultivating practices for unspeakable kalpas.
“Some see in a single hair-tip's space oceans of lands as many as measureless motes of sand, the arisings of every sort of deed each and every one different, with Vairocana turning the wheel of Dharma within them.
The Extended Verses · Gathering Many Gates Together: Three Stanzas (Chengguan's outline)
“Some see worlds that are not pure, some see them pure and made of jewels; the Tathāgata's lifespan of dwelling in the world has no fixed limit, and even nirvāṇa is manifested in every sort of way.
“Throughout the worlds of the ten directions he manifests in every sort of inconceivable way, and according to the minds, the knowledge, and the deeds of sentient beings, there is none he does not transform and purify.
“Such an unsurpassed great guiding teacher fills the lands of the ten directions and manifests spiritual power of every sort; I shall speak of a small portion of it — all of you should listen.
The Extended Verses · Cultivating the Counteragents to Every Obstruction: Three Stanzas (Chengguan's outline)
“Some see Śākya accomplishing the Way of a buddha, and inconceivable kalpas have passed since then; some see him only now becoming a bodhisattva, benefiting sentient beings in the ten directions.
“Some see this lion of the Śākyas making offerings to the buddhas and cultivating the Way; some see the most victorious of the honored ones among men manifesting powers and matters of spiritual power of every sort.
“Some see giving, some see the keeping of precepts, some see patience, some see vigor, some see the meditations; wisdom, skillful means, vows, powers, and knowledge — all are manifested according to the minds of beings.
The Extended Verses · Subduing the Outsider Paths: Three Stanzas (Chengguan's outline)
“Some see the perfections brought to their end, some see him dwelling upon the grounds; retention, samādhi, and the knowledge of spiritual power — in this way all of it is manifested without remainder.
“Some see him cultivating for measureless kalpas, dwelling in the bodhisattva's position of forbearance; some see him dwelling on the ground of no turning back, some see the water of the Dharma poured upon his crown.
“Some see the bodies of Brahmā, Śakra, and the world-guardians, some see the bodies of a kṣatriya or a brāhmaṇa, adorned with forms of every sort, like an illusionist manifesting a multitude of images.
The Extended Verses · The Eight Aspects Manifested in the World Without Obstruction: Five Stanzas (Chengguan's outline)
“Some see him first descending in spirit from the Tuṣita Heaven, some see him in the palace enjoying his consorts, some see him casting aside all glory and pleasure, leaving the household and the worldly life to study the Way.
“Some see him just born, some see him passing into cessation, some see him leaving home to study other practices, some see him seated beneath the tree of awakening, subduing the armies of Māra and accomplishing right awakening.
“Some behold the Buddha just entering nirvāṇa, some see stūpas raised throughout the world, some see images of the Buddha set up within the stūpas — because he knows the occasion, he manifests it thus.
“Some see the Tathāgata named Measureless Life bestowing upon the bodhisattvas the prediction of the honored position, and having become the unsurpassed great guiding teacher, the one next in succession dwells in the land of Peace and Bliss.
“Some see him through measureless koṭis of thousands of kalpas finishing the Buddha's work and entering nirvāṇa; some see him only now accomplishing bodhi, some see him in the midst of cultivating exquisite practices.
The Extended Verses · Dwelling in the Palaces of the Devas Without Obstruction: Three Stanzas (Chengguan's outline)
“Some see the Tathāgata like a pure moon in the world of Brahmā and in the palace of Māra, in the palace of the Heaven of Sovereignty and the palace of the Heaven of Delight in Transformation, manifesting spiritual transformations of every sort.
“Some see him within the Tuṣita palace, surrounded on all sides by measureless devas, expounding the Dharma for them and causing them to rejoice, so that all alike bring forth the mind to make offerings to the Buddha.
“Some see him dwelling in the Yāma Heaven, in the Trāyastriṃśa Heaven, among the world-guardian kings, the nāgas, and the spirits — in all such palaces as these there is none in which he does not manifest his image.
The Extended Verses · Skillfully Transforming in Accord with the World Without Obstruction: Six Stanzas (Chengguan's outline)
“At the place of that World-Honored One Dīpaṃkara, he scattered flowers and spread out his hair as an offering, and from this he understood the profound and exquisite Dharma, and constantly by this Way he teaches the host of beings.
“Some behold the Buddha as having long since entered nirvāṇa, some see him as having only now begun to accomplish bodhi; some see him dwelling in the world for measureless kalpas, some see him passing into cessation in a moment.
“His bodily marks, his radiance, and his lifespan, his wisdom, his bodhi, and his nirvāṇa, his assemblies, those he transforms, his bearing, and his voice — in this way each and every one is without number.
“Some see his body as exceedingly vast, like the great jewel mountain Sumeru; some see him seated cross-legged without stirring, filling boundless worlds.
“Some see his halo of light as one fathom in measure, some see it as a thousand myriad koṭis of yojanas, some see it illuminating measureless lands, some see it filling all lands entirely.
“Some see the Buddha's lifespan as eighty years, or as hundreds of thousands of myriads of koṭis of years, or as dwelling for inconceivable kalpas — in this way redoubling again and again beyond that number.
The Extended Verses · Concluding That Unobstructed Knowledge Can Pervade: Two Stanzas (Chengguan's outline)
“The Buddha's knowledge penetrates, pure and unobstructed, and in a single thought he universally understands the dharmas of the three times: that they all arise from mind and consciousness through causes and conditions, arising and ceasing, impermanent, and without self-nature.
“In one land he accomplishes right awakening, and in the places of all lands he accomplishes it too; all enter into one, and the one is likewise, and according to the minds of beings all is manifested.
The Extended Verses · Establishing the Wheel of Dharma of the Three Vehicles: Four Stanzas (Chengguan's outline)
“The Tathāgata dwells upon the unsurpassed Way, accomplishing the ten powers and the four fearlessnesses; complete in wisdom and with nothing to obstruct him, he turns the wheel of Dharma of the twelve aspects.
“Understanding suffering and origination, together with cessation and the path, discriminating the dharma of the twelve links of dependent arising; the four unobstructed understandings — of dharma, of meaning, of delight in expounding, and of speech — with these four he expounds it widely.
“Dharmas are without self and also without characteristic, the nature of deeds neither arises nor is lost; all is apart, the same as space — and the Buddha by skillful means discriminates them.
“In this way the Tathāgata turns the wheel of Dharma, universally shaking the lands of the ten directions; palaces, mountains, and rivers all quake, and yet he does not cause sentient beings any alarm.
The Extended Verses · Establishing the Six Perfections and the Factors of the Path as Counteragents: Three Stanzas (Chengguan's outline)
“The Tathāgata universally sends forth a vast voice, and according to their faculties and desires he causes them all to understand, causing them all to bring forth the mind and remove the stains of delusion, while the Buddha has never given rise to a thought.
“Some hear of giving, keeping precepts, patience, and vigor, of meditation, wisdom, and the knowledge of skillful means; some hear of kindness and compassion together with joy and equanimity — the sounds and words of every sort each and every one different.
“Some hear of the four stations of mindfulness and the four right exertions, the four bases of supernormal power, the five faculties, the five powers, together with the seven limbs of awakening and the eightfold noble path, the recollections, the spiritual powers, calming and contemplation, and so on — measureless gates of Dharma that are skillful means.
The Extended Verses · With One Voice, Each Kind Hears the Dharma Differently: Seven Stanzas (Chengguan's outline)
“Nāgas and spirits of the eight classes, humans and nonhumans, Brahmā, Śakra, and the world-guardian hosts of devas — with a single voice the Buddha expounds the Dharma for them, and according to their kinds he causes them all to understand.
“If there be greed, anger, and delusion, rage, concealment, stinginess, envy, together with arrogance and flattery, the eighty-four thousand differing afflictions — he causes them all to hear the dharma that counteracts these.
“If they have not yet fully cultivated the pure and bright dharmas, he causes them to hear the exposition of the practice of the ten precepts; those who are able to give and are already disciplined, he causes to hear the sound of the stillness of nirvāṇa.
“If there are those whose intent is timid and lacking in kindness, who loathe birth-and-death and seek only their own deliverance, he causes them to hear the exposition of the three gates of liberation, so that they may escape suffering and receive the bliss of nirvāṇa.
“If there are those who by nature have few desires, who turn away from the three forms of existence and seek stillness, he causes them to hear the exposition of the various links of dependent arising, and by the vehicle of the pratyekabuddha they gain deliverance.
“If there are those with pure and vast minds, complete in the merit and virtue of giving and keeping precepts, who draw near to the Tathāgata and possess kindness — he causes them to hear the sound of the Great Vehicle.
“Some lands hear of one vehicle, some hear of two vehicles, three vehicles, four vehicles, or five vehicles — in this way and on beyond all limit, all of it is the power of the Tathāgata's skillful means.
The Extended Verses · The Karma of Speech Is Equal and Responds to All: Four Stanzas (Chengguan's outline)
“The stillness of nirvāṇa has never differed; it is knowledge and practice, superior and inferior, that differ; just as the nature of space is one, while birds fly far and near each in its own way.
“The Buddha's essence and voice are likewise so, pervading the whole realm of space, and according to the differences of the minds and knowledge of sentient beings, what is heard and what is seen is each and every one different.
“Because the Buddha in the past cultivated the practices, he is able according to what they delight in to send forth an exquisite voice, and in his mind he does not calculate this one and that one, nor does he think ‘for whom shall I speak, and for whom not.’
“From the Tathāgata's face he releases a great radiance, complete in the number of eighty-four thousand; the gates of Dharma he expounds are likewise so, universally illuminating the world and removing the afflictions.
The Extended Verses · The Merit of Bestowing Predictions: Three Stanzas (Chengguan's outline)
“Complete in pure merit, virtue, and wisdom, he constantly goes along with the three kinds of world, just as space is stained by nothing, and for the sake of sentient beings he appears.
“He manifests the suffering of birth, aging, sickness, and death, and manifests too a dwelling lifespan, remaining in the world; though he goes along with the world and manifests in this way, his essential nature is pure and the same as space.
“All lands are without limit, and the faculties and desires of sentient beings are measureless as well; the Tathāgata's eye of knowledge sees them all clearly, and according to what each is fit to be transformed by he shows the Way of a buddha.
The Extended Verses · Manifesting the Enjoyment Body and the Transformation Body: Four Stanzas (Chengguan's outline)
“Throughout the ten-direction worlds to the very end of space, among all the hosts of humans and devas there are, according as their forms are each and every one different, the Buddha manifests his body likewise.
“If it be within a great assembly of śramaṇas, he shaves off hair and beard and dons the kāṣāya, holds robe and bowl and guards the faculties, causing them to rejoice and their afflictions to be quieted.
“If at times he draws near to brāhmaṇas, then for them he manifests an emaciated body, holding a staff and carrying a pitcher, constantly keeping himself pure, complete in wisdom and skilled in discourse.
“Expelling the stale and drawing in the fresh, he is satisfied of himself, breathing the wind and drinking the dew with no other food; whether sitting or standing, unmoving and unshaken, he manifests austerities such as these and overcomes the outsider paths.
The Extended Verses · Cutting Off Every Doubt: Two Stanzas (Chengguan's outline)
“Some keep their precepts and become teachers of the world, well versed in medicine and treatises of every sort, in writing, mathematics, astronomy, the signs of the earth, and the multitude of signs, together with the auspicious and inauspicious upon the body — there is none of it he does not understand.
“Entering deeply into the meditations and the liberations, into samādhi, spiritual power, and the practice of wisdom, into discourse, chanting, and joining in play — by all these skillful means he causes them to dwell in the Way of a buddha.
The Extended Verses · Causing Them to Enter Practices of Every Sort: Nine Stanzas (Chengguan's outline)
“Some manifest superior and exquisite garments adorning the body, wearing a flower crown and shaded by a lofty canopy, with the fourfold army surrounding them before and behind, mustering the host and proclaiming his might, subduing the lesser kings.
“Some become officials who hear pleas and decide cases, well versed in the affairs of the world of every sort; in all they grant and withhold they judge clearly and with care, causing them all to be glad and to follow in faith.
“Some become great ministers charged with assisting the throne, skilled in employing the ways by which kings govern; the benefits of the ten directions are all made to reach everywhere, and yet no sentient being has any way of understanding it.
“Some become the various petty kings scattered like grain, or become flying wheel-turning sovereigns, causing the hosts of princes and palace women all to be transformed, and no one is able to fathom it.
“Some become the four heavenly kings who guard the world, commanding the hosts of nāgas and yakṣas and the rest, expounding the Dharma for their assemblies, causing all of them great gladness and delight.
“Some become the great deva king of the Trāyastriṃśa Heaven, dwelling in the Hall of Good Dharma and the Garden of Delight, wearing a flower crown and expounding the exquisite Dharma, so that the devas gaze up in audience and are unable to fathom it.
“Some dwell in the Yāma Heaven, the Tuṣita Heaven, the Heaven of Delight in Transformation, and the place of the Māra king in the Heaven of Free Enjoyment of Others' Emanations, dwelling in palaces of maṇi jewels, expounding true practice and causing them to be disciplined.
“Some go into the assemblies of the Brahmā world, expounding the four measureless states together with the ways of the meditations, universally causing them to rejoice, and then departing — and no one knows the marks of his coming and going.
“Some go to the Akaniṣṭha Heaven, expounding for them the various jewel-flowers of the limbs of awakening, together with the other measureless and holy merits and virtues, and then departing — and no one knows.
The Extended Verses · The Wondrous Knowledge Born in the Future: One Stanza (Chengguan's outline)
“All the sentient beings within what the Tathāgata's unobstructed knowledge beholds, he by boundless gates of skillful means teaches and transforms in every sort of way, bringing them to ripeness.
The Extended Verses · Manifesting According to Their Superior Understanding: Five Stanzas (Chengguan's outline)
“Just as an illusionist is skilled in the art of illusion and manifests illusory things of every sort, so too the Buddha transforms sentient beings, manifesting bodies of every sort for them.
“Just as the pure moon in the sky causes the beings of the world to see it wax and wane, and all rivers and pools manifest its reflection, while all the constellations are robbed of their light and color —
“So too the moon of the Tathāgata's knowledge comes forth in the world, and by skillful means it manifests waxing and waning; in the water of the bodhisattvas' minds its reflection appears, while the constellations of the śrāvakas are without light or color.
“Just as the great ocean is filled with the multitude of jewels, pure and unclouded and without limit, and all the sentient beings there are in the four continents have their images manifested within it entirely —
“So too the ocean of merit and virtue of the Buddha's body is without stain, without cloudiness, and without limit; and even the sentient beings of the whole Dharma realm — there is none whose reflection is not manifested within it.
The Extended Verses · The Measureless Supports and the Applied Practice That Disciplines Beings: Three Stanzas (Chengguan's outline)
“Just as the pure sun sends forth a thousand rays and, without moving from its own place, illuminates the ten directions, so too the radiance of the sun of the Buddha, without going and without coming, removes the darkness of the world.
“Just as the nāga king sends down a great rain, and it comes neither from his body nor from his mind, yet is able to moisten and pervade everything, washing away the burning heat and bringing coolness —
“So too the Dharma rain of the Tathāgata comes forth neither from the Buddha's body nor from his mind, and yet is able to awaken all sentient beings, universally causing them to extinguish the fire of the three poisons.
The Extended Verses · The Dharma-Body Is Equal: Two Stanzas (Chengguan's outline)
“The Tathāgata's pure and exquisite dharma-body — in all the three realms there is nothing that can match it; because it lies beyond the path of the world's words, its nature is neither existent nor nonexistent.
“Though without any support, there is nowhere it does not dwell; though there is nowhere it does not reach, it has never gone; like a painting in the air, like something seen in a dream — thus should one contemplate the essence of the Buddha.
The Extended Verses · He Cannot Be Likened by Any Simile: One Stanza (Chengguan's outline)
“All the dharmas of existence and nonexistence within the three realms are unable to serve as a simile for the Buddha; just as with mountain forests, birds, and beasts, there are none that dwell relying upon space.
The Extended Verses · The Three Bodies Have No Division of Place: One Stanza (Chengguan's outline)
“The maṇi of the great ocean has measureless colors, and the differences in the Buddha's body are likewise so; the Tathāgata is neither form nor not-form, and manifests according to what is fitting, yet dwells nowhere.
The Extended Verses · The Three Kinds of Merit Gathered as the Same as the Dharma-Nature: One Stanza (Chengguan's outline)
“Space, suchness, and the true limit; nirvāṇa, the dharma-nature, and stillness, and the rest — only true dharmas such as these can serve to reveal the Tathāgata.
The Extended Verses · Concluding That His Virtue Is Inexhaustible · Exhorting to Faith and Against Doubt: Two Stanzas (Chengguan's outline)
“The motes of dust in the lands and the thoughts of the mind may still be counted and known, the water within the great ocean may still be drunk dry, space may still be measured and the wind still be bound — yet none is able to speak to the end of the merit and virtue of the Buddha.
“If there are those who hear this ocean of merit and virtue and give rise to a mind of joy, faith, and understanding, they shall obtain all that has been extolled — do not, on any account, harbor doubt about this.”