華嚴經 白話全本 · 冊3Avataṃsaka Sūtra · Complete Vernacular · Vol. 3

品十二 賢首品—品二十一 十行品 · 10 單元 · 第 3／15 冊 · Foremost in Worthiness — The Ten Practices · 10 units · Vol. 3 of 15 · 冊目次Volume index

品十二 賢首品Foremost in Worthiness

全文五層 →Full five layers →
白話Vernacular

文殊發起（澄觀科）：請賢首演暢修行的勝功德

那時，文殊師利菩薩已經說完了那不雜濁亂的清淨行大功德，為了要顯示菩提心的功德，就用偈頌向賢首菩薩發問說：

「我如今已經為在座諸位菩薩，說了諸佛往昔所修的清淨行；仁者你也應當在這一會之中，把修行所成就的殊勝功德暢演出來。」

謙讚許說分（澄觀科）：所說只是大海裡的一滴水

那時，賢首菩薩用偈頌回答說：

「好啊，仁者！請你仔細聽。那些功德是沒有辦法稱量的，我如今只能隨自己的力量說其中的一小分，就好像大海裡取出的一滴水。

「如果有菩薩最初發起道心，立誓要求證得佛的菩提，他這一念的功德就沒有邊際，不可稱、不可量，沒有什麼能與它相等。

「何況是在無量無邊的長劫之中，具足修習地與度的種種功德，那功德十方一切諸佛共同稱揚讚歎，也說不能盡。

「像這樣無邊的大功德，我如今只在其中說一小分——就譬如鳥的雙足所踏過的那一點虛空，也像大地上的一粒微塵。

發心行相（澄觀科·五頌）：發心不是無因無緣

「菩薩發起心願、志求菩提，並不是沒有原因、沒有助緣的；是對佛、對法、對僧生起了清淨的信心，因為這信心才生起了廣大的心。

「他不是為了求五欲的享受或王者的地位，也不是為了求富饒安樂與大名聲；只是為了要永遠滅除眾生的苦、要利益世間，才發起這個心。

「他常常想利益安樂一切眾生，想莊嚴國土、想供養諸佛，想受持正法、修習種種智慧——為了證得菩提，所以發心。

「他深心的信解恒常清淨，恭敬尊重一切諸佛，對於法與僧也同樣如此，以至誠心供養，因此而發心。

「他深深信佛、也信佛所說的法，也信佛子（菩薩）所行的道，並且信那無上的大菩提——菩薩就是憑著這樣的信，最初發起道心。

略示勝能（澄觀科·七頌）：信為道元功德母

「信是入道的根元，是一切功德的母親，它長養一切善法，斷除疑惑之網、渡出貪愛之流，開示出通向涅槃的無上大道。

「信心沒有垢染濁亂，心地因此清淨；它滅除憍慢，是恭敬的根本；它又是法藏中第一等的財寶，是承受一切修行的清淨之手。

「信能使人歡喜布施而心中沒有慳吝，信能使人歡歡喜喜地深入佛法，信能增長智慧的功德，信能使人必定到達如來的境地。

「信使諸根清淨明利，信的力量堅固而沒有什麼能破壞它，信能永遠滅除煩惱的根本，信能使人專心趣向佛的功德。

「信對於一切境界都無所貪著，遠離種種災難而得到無難之處，信能超出眾魔的道路，示現出無上的解脫之道。

「信是功德不會壞失的種子，信能生長菩提之樹，信能增益最殊勝的智慧，信能示現出一切諸佛。

「所以要依修行的次第來說：信樂是最殊勝、也是最難獲得的；就譬如一切世間之中，難得有那顆能隨人心意的妙寶珠。

所具行位·信三寶成行（澄觀科·八頌半）：從信奉到展轉相生

「若能常常信奉諸佛，就能持守戒律、修學該學的處所；若能常持戒、修學處，就能具足種種功德。

「戒能開發菩提的根本，學是勤修功德的所依之地；對於戒與學常能隨順而行，這是一切如來所共同稱美的。

「若能常常信奉諸佛，就能興起、集辦廣大的供養；若能興集廣大的供養，這個人便是信佛不可思議。

「若能常常信奉尊貴的法，就會聽聞佛法而不厭足；若聽佛法不厭足，這個人便是信法不可思議。

「若能常常信奉清淨的僧眾，就能得到信心不再退轉；若得信心不退轉，這個人的信力便無人能動搖。

「若得信力無人能動搖，就能得到諸根清淨明利；若得諸根清淨明利，就能遠離惡知識。

「若能遠離惡知識，就能親近善知識；若能親近善知識，就能修集廣大的善法。

「若能修集廣大的善，這個人便成就了大的因力；若人成就了大的因力，就能得到殊勝的決定解。

十住位（澄觀科·三頌）：從決定解到生在如來家

「若得殊勝的決定解，就會被諸佛所護念；若被諸佛所護念，就能發起菩提心。

「若能發起菩提心，就能勤修佛的功德；若能勤修佛功德，就能生在如來的家中。

「若能生在如來家中，就能善於修行種種巧妙方便；若能善修巧方便，就能得到信樂之心的清淨。

十行位（澄觀科·二頌半）：從增上勝心到供佛心不動

「若得信樂心清淨，就能得到增上最殊勝的心；若得增上最勝心，就能常常修習諸波羅蜜。

「若能常修波羅蜜，就能具足大乘（摩訶衍）；若能具足大乘，就能如法地供養諸佛。

「若能如法供養諸佛，就能念佛而心不動搖；

十迴向位（澄觀科·三頌）：從常見諸佛到開演無邊法

「若能念佛心不動搖，就能常常親見無量諸佛。

「若能常見無量諸佛，就能見到如來的體性恒常安住；若見如來體性常住，就能知道法永遠不會斷滅。

「若能知法永不斷滅，就能得到無障礙的辯才；若得辯才無障礙，就能開演無邊的法門。

十地位起·初地至七地（澄觀科·六頌）：從慈愍度生到超出四魔

「若能開演無邊之法，就能慈愍而度化眾生；若能慈愍度眾生，就能得到堅固的大悲心。

「若得堅固大悲心，就能愛樂甚深之法；若能愛樂甚深法，就能捨離有為的過失。

「若能捨離有為過失，就能遠離憍慢與放逸；若能離憍慢放逸，就能兼利一切眾生。

「若能兼利一切眾生，就能處在生死之中而不疲厭；若處生死不疲厭，就能勇健而無人能勝過。

「若能勇健無人能勝，就能發起廣大的神通；若能發起大神通，就能了知一切眾生的心行。

「若知一切眾生心行，就能成就種種眾生；若能成就眾生，就能得到善於攝受眾生的智慧。

「若得善攝眾生之智，就能成就布施、愛語、利行、同事這四攝法；若能成就四攝法，就能給予眾生沒有限量的利益。

第八地（澄觀科·三頌）：最勝智方便與摧魔

「若能給眾生無限的利益，就具備最殊勝的智慧方便；若具最勝智方便，就安住在勇猛的無上大道上。

「若能安住勇猛無上道，就能摧破諸魔之力；若能摧破諸魔之力，就能超出四種魔的境界。

「若能超出四魔境界，就能到達不退轉之地；若到不退轉地，就能得到甚深的無生法忍。

第九地（澄觀科·二頌）：得授記而為大法師

「若得無生深法忍，就會被諸佛所授記；若被諸佛授記，一切佛就現在他的面前。

「若一切佛現前，就能了達神通深祕的作用；若了達神通深密之用，就會被諸佛所憶念。

第十地三業殊勝德（澄觀科·八頌）：以佛德自莊嚴

「若被諸佛所憶念，就能以佛的功德來莊嚴自己；若以佛德自莊嚴，就獲得妙好的福報與端嚴之身。

「若獲妙福端嚴之身，身體就晃耀得如同金山；若身晃耀如金山，就具足三十二種大人相的莊嚴。

「若具三十二相的莊嚴，就具足隨好作為嚴飾；若具隨好為嚴飾，身上的光明就沒有限量。

「若身光明無限量，就成為不可思議的光明莊嚴；若成不思議光莊嚴，那光明中便出生種種蓮華。

「那光明若出生諸蓮華，便有無量諸佛坐在華上；他們示現於十方沒有不遍到的，都能調伏眾生。

「若能這樣調伏眾生，就示現出無量的神通力。

「若示現無量神通力，就安住於不可思議的國土，演說不可思議的法，使不可思議的大眾歡喜。

三業廣大功（澄觀科·四頌）：以智慧為先導

「若能說不可思議的法、令不思議眾歡喜，就能以智慧與辯才之力，隨著眾生的心而加以化導誘引。

「若能以智慧辯才之力隨眾生心而化誘，就能以智慧作為先導，使身、語、意三業恒常沒有過失。

「若能以智慧為先導、三業恒無過失，那麼願力就得自在，能普遍隨順各趣而現身。

「若願力得自在、普隨諸趣現身，就能在為大眾說法時，音聲隨著各類眾生而變現，難以思議。

「若能為眾說法時音聲隨類難思議，就能對於一切眾生的心，在一念之間全部了知而沒有遺餘。

辨得法結位·三昧受位（澄觀科·約五頌）：從知煩惱無起到應受灌頂

「若對一切眾生心一念悉知無餘，就知道煩惱本無所生起，因而永遠不會沉沒淹溺在生死之中。

「若知煩惱無所生起、永不沒溺生死，就獲得功德所成的法性之身，以法的威力示現於世間。

「若獲功德法性身、以法威力現世間，就獲得十地與十種自在，修行諸度而得殊勝的解脫。

「若獲十地十自在、修行諸度勝解脫，就獲得灌頂的大神通，安住在最殊勝的諸三昧中。

「若獲灌頂大神通、住於最勝諸三昧，就會在十方諸佛的處所，應受灌頂而登上果位。

大用難測·進入佛地（澄觀科·二頌）：身充遍如虛空

「若在十方諸佛所應受灌頂而昇位，就蒙十方一切諸佛以手拿甘露灌他的頭頂。

「若蒙十方一切佛以甘露灌頂，他的身就充滿遍布如同虛空，安住不動而遍滿十方。

「若身充遍如虛空、安住不動滿十方，那麼他所行的境界便無與倫比，諸天與世人都無法測知。

結歎其德（澄觀科·三頌）：功德聚如大海金剛

「菩薩勤修大悲之行，發願度脫一切眾生沒有不成就的；眾生見他、聞他、聽受他的法或供養他，沒有不因此而獲得安樂的。

「那些大士的威神之力，法眼恒常完全而沒有虧減；十善的妙行等等諸道，以及無上的殊勝法寶，他都能使之顯現。

「譬如大海之中有金剛所聚，憑它的威力出生眾寶，既不減少也不增加、更沒有窮盡——菩薩的功德聚也是這樣。

無方大用分·海印三昧門（澄觀科·六頌）：一切都現，是海印三昧的威神

「有的國土中沒有佛，菩薩就在那裡示現成正覺；有的國土不知有法，菩薩就在那裡為他們演說微妙的法藏。

「他沒有分別、也不加功用，在一念之間就遍到十方，如同月的光影無所不周，用無量的方便化度群生。

「在那十方世界之中，念念示現成就佛道，轉正法輪、入於寂滅，乃至舍利也廣為分布。

「或者示現聲聞、獨覺之道，或者示現成佛的普遍莊嚴，這樣開闡三乘的教法，在無量劫中廣度眾生。

「或者示現童男、童女的形貌，或現天、龍以及阿脩羅，乃至摩睺羅伽等等形類，隨眾生所喜樂的都令他們見到。

「眾生的形相各各不同，行業與音聲也無量無邊——像這樣的一切他都能現出來，這是海印三昧的威神之力。

華嚴妙行三昧門（澄觀科·十句）：以佛華嚴三昧力

「他莊嚴清淨那不可思議的佛剎，供養一切諸佛如來，放出廣大的光明沒有邊際，度脫眾生也沒有限量。

「他的智慧自在不可思議，說法的言辭沒有障礙；布施、持戒、忍辱、精進與禪定，智慧、方便與神通等等——

「像這樣的一切他都得自在，是憑著佛的華嚴三昧之力。

因陀羅網三昧門（澄觀科·四頌）：一微塵中入三昧

「他在一粒微塵之中入於三昧，成就一切微塵中的定，而那微塵並沒有增大，卻在這一塵中普現難思的佛剎。

「那一塵之內有眾多的剎土，有的有佛、有的無佛，有的雜染、有的清淨，有的廣大、有的狹小，

「有的正在成、有的正在壞，有的端正安住、有的傾側而住；有的像曠野中熱時的陽焰，有的像天上帝釋的因陀羅寶網。

「如同這一塵中所示現的，一切微塵之中也都是這樣。這些有大名稱的聖者，具有三昧、解脫與神通之力。

手出廣供三昧門·標與別顯（澄觀科·十八頌·前半）：一手遍三千

「若想供養一切諸佛，他就入於三昧而起神通變化，能用一隻手遍覆三千大千世界，普遍供養一切如來。

「十方所有的殊勝妙華、塗香、末香與無價之寶，都這樣從手中流出，供養道場菩提樹下的諸位最勝者。

「無價的寶衣與種種妙香，寶幢、幡蓋都極為嚴好，真金作的花、眾寶作的帳，沒有一樣不是從掌中雨下的。

手出廣供三昧門·別顯與通結（澄觀科·後半）：掌中出供，光中出供

「十方所有的種種妙物，凡是可以奉獻給無上世尊的，掌中都雨下無所不備，在菩提樹前拿來供佛。

「十方一切的種種伎樂，鐘、鼓、琴、瑟不只一類，都奏出和雅的妙音聲，沒有不是從掌中流出的。

「十方所有的種種讚頌，稱歎如來真實的功德，這樣種種美妙的言辭，都從掌內開演出來。

「菩薩的右手放出清淨的光，光中有香水從空中雨下，普遍灑在十方諸佛的國土，供養一切照世的明燈（諸佛）。

「他又放出光明名為妙莊嚴，出生無量的寶蓮華，那些華的色相都極殊妙，用來供養諸佛。

「他又放出光明名為華莊嚴，把種種妙華聚集成寶帳，普遍散布在十方諸國土，供養一切大德世尊。

「他又放出光明名為香莊嚴，把種種妙香聚集成帳，普散十方諸國土，供養一切大德世尊。

「他又放出光明名為末香嚴，把種種末香聚成寶帳，普散十方諸國土，供養一切大德世尊。

「他又放出光明名為衣莊嚴，把種種名貴的衣聚成寶帳，普散十方諸國土，供養一切大德世尊。

「他又放出光明名為寶莊嚴，把種種妙寶聚集成帳，普散十方諸國土，供養一切大德世尊。

「他又放出光明名為蓮莊嚴，把種種蓮華聚集成帳，普散十方諸國土，供養一切大德世尊。

「他又放出光明名為瓔莊嚴，把種種妙瓔珞聚集成帳，普散十方諸國土，供養一切大德世尊。

「他又放出光明名為幢莊嚴，那寶幢絢麗煥發、具備眾色，種種無量都殊好無比，用它來莊嚴諸佛的國土。

「又有種種雜寶莊嚴的寶蓋，眾多妙好的繒幡一同垂飾，摩尼寶鐸演出佛的法音，執持這些來供養諸如來。

「手中出生的供具難以思議——這樣供養一位導師，在一切佛的處所也都是這樣，這是大士三昧的神通之力。

現諸法門三昧門（澄觀科·八頌）：二十門法藥對治

「菩薩安住在三昧之中，用種種自在的方法攝受眾生，全都以自己所行的功德之法，用無量方便來開導誘引。

「或者用供養如來的法門，或者用難思布施的法門，或者用頭陀持戒的法門，或者用不動堪忍的法門；

「或者用苦行精進的法門，或者用寂靜禪定的法門，或者用決了智慧的法門，或者用所行方便的法門；

「或者用梵住（慈悲喜捨）神通的法門，或者用四攝利益的法門，或者用福智莊嚴的法門，或者用因緣解脫的法門；

「或者用五根五力正道的法門，或者用聲聞解脫的法門，或者用獨覺清淨的法門，或者用大乘自在的法門；

「或者用無常眾苦的法門，或者用無我無壽者的法門，或者用不淨離欲的法門，或者用滅盡三昧的法門。

「隨著眾生的病各不相同，全都用法藥來對治；隨著眾生心裡所喜樂的，全都用方便使他滿足；隨著眾生行為的差別，全都用善巧使他成就。

「像這樣三昧神通的相狀，一切天人都無法測度。

四攝攝生三昧門·布施攝與愛語攝（澄觀科·十七頌·前半）：隨樂三昧

「有一種微妙的三昧名叫隨樂，菩薩安住其中普遍觀察，隨所適宜地示現來度眾生，都使他們歡心而順從法的化導。

「在劫中饑饉災難的時候，他把世間種種安樂的資具都給與眾生，隨他們所想要的都令滿足，普遍為眾生作饒益。

「或者用飲食上好的美味，用寶衣、嚴具與眾多妙物，乃至王位也都能捨——使那些喜好布施的人都隨他受化。

「或者以相好莊嚴自身，穿上妙好的衣服與寶瓔珞，以華鬘作飾、以香塗身，威儀具足地度化眾生。

「一切世間所愛好崇尚的色相、容顏與衣服，他隨其所應普遍示現而稱愜其心，使愛樂色相的人都隨順於道。

四攝攝生三昧門·同事攝與利行攝（澄觀科·後半）：同其事而度之

「他發出迦陵頻伽（妙聲鳥）那樣的美妙音聲，也有俱枳羅（好聲鳥）等等妙音，種種清淨的梵音都具足，隨眾生心裡所樂的而為他們說法。

「八萬四千種法門，諸佛用它們來度眾生；菩薩也如同諸佛那樣的差別之法，隨世間所宜而作化度。

「眾生的苦、樂、利、衰等等一切世間所作的事，他都能相應地示現而與眾生同事，用這個方法普度眾生。

「一切世間眾多的苦患，深廣得如同大海，他與眾生同事而全都能忍，使他們得到利益與安樂。

「若有人不認識出離之法，不求解脫、不肯離開喧鬧雜亂，菩薩就為他示現捨棄國土財富，常樂於出家而心境寂靜。

「家是貪愛繫縛的處所，為了要使眾生全都免離，所以示現出家而得解脫，對於種種欲樂無所領受。

「菩薩示現修行十種行，也修行一切大人之法，諸仙人的行法等等沒有遺餘，都是為了利益眾生的緣故。

「若有眾生壽命無量、煩惱微細而樂具充足，菩薩在其中得自在，就示現領受老、病、死種種患難。

「或者有眾生貪欲、瞋恚、愚癡，煩惱的猛火常常熾燃，菩薩就為他們示現老病死，使那些眾生都得調伏。

「如來的十力、無所畏，以及十八不共法，所有無量的功德，他都拿來示現以度眾生。

「記心（他心記別）、教誡與神足這三種示導，都是如來自在的作用；那些大士也都能示現，能使眾生全都調伏。

「菩薩用種種方便法門，隨順世間之法來度眾生，就譬如蓮華生在水中而不沾水，這樣處在世間而令人生起深信。

俯同世間三昧門·身同世間（澄觀科·十七頌·前半）：現世間諸業以度人

「他有高雅的文思、深淵的才華，是文章中的王者；歌舞談說為大眾所欣悅；一切世間種種技術，就譬如幻術師一樣沒有不能現的。

「或者作長者、作城邑之主，或者作商賈客旅的商隊嚮導，或者作國王與大臣，或者作良醫、善於眾論。

「或者在曠野中化作大樹，或者作良藥、作眾寶之藏，或者作寶珠隨人所求，或者以正道開示眾生。

「若見世界剛剛成立，眾生還沒有養身的資具，這時菩薩就作工匠，為他們示現種種行業。

「他不製作逼惱眾生的東西，只說利益世間的事；咒術、藥草等等眾論，這樣的一切他都能說。

俯同世間三昧門·語業大用（澄觀科·後半）：入外道眾而作導師

「一切仙人殊勝的行法，人與天等等同樣信仰的，像這樣難行的苦行之法，菩薩隨其所應也都能作。

「或者作外道的出家人，或者在山林中自受勤苦，或者裸露形體而沒有衣服，卻在那些人中作師長。

「或者示現邪命種種行為，習行非法而以此為勝；或者示現梵志的種種威儀，在那些人中作上首。

「或者受五熱炙身而隨日轉，或者持牛戒、狗戒與鹿戒，或者穿著壞衣而奉事火，為了化度這些人而作導師。

「或者示現參謁諸天神廟，或者示現入於恒河之水，吃草根果實等等都示現去行，在那些人中常思念自己已勝之法。

「或者示現蹲踞、或者示現翹起一足，或者臥在草棘與灰上，或者臥在木杵上以求出離，卻在那些人中作師首。

「像這樣種種外道，他觀察他們的意解而與之同事，所示現的苦行世人難以堪忍，使他們見了以後都得調伏。

「眾生迷惑而稟受邪教，住在惡見之中領受眾苦，菩薩為他們以方便說微妙之法，使他們都得了解真實的諦理。

「或用邊地的咒語說四諦，或用善巧的密語說四諦，或用人間的直語說四諦，或用天上的密語說四諦；

「用分別文字說四諦，用決定義理說四諦，用善破他宗說四諦，用非外道所能動搖之理說四諦；

「或用天龍八部的語言說四諦，或用一切種語言說四諦，隨那些眾生所能理解的語言音聲，為他們說四諦而令得解脫。

「所有一切諸佛之法，都像這樣宣說而沒有不盡的；了知語言境界之不可思議，這就叫作說法三昧之力。

毛光照益三昧門·標門總辨（澄觀科·一頌）：安樂三昧

「有一種殊勝的三昧名叫安樂，能普遍救度眾多的群生，放出廣大光明不可思議，使見到的人都得調伏。

毛光照益·善現與照耀（澄觀科·別明一毛光明）：光有名，光有因

「他所放的光明名叫善現，若有眾生遇到這光，必定使他獲益而不空過，因此得以成就無上之智。

「那光明示現諸佛，示現法、示現僧、示現正道，也示現佛塔與佛的形像——因為往昔如此作，所以得成這光明。

「他又放出光明名叫照耀，映蔽一切諸天的光，所有的闇障沒有不除去的，普遍為眾生作饒益。

「這光覺悟一切眾生，令他們拿著燈明供養佛；因為以燈供養諸佛的緣故，得以成為世間無上的明燈。

「他往昔燃點種種油燈與酥燈，也燃點種種光明的火炬，以眾香、妙藥、上好的寶燭供佛，因此獲得這樣的光明。

毛光照益·濟度與滅愛（澄觀科）：越四瀑流，滅諸渴愛

「他又放出光明名叫濟度，這光能覺悟一切眾生，使他們普遍發起大誓願之心，度脫欲海之中的群生。

「若能普發大誓願心、度脫欲海諸群生，就能越度四瀑流，示導眾生走向無憂的解脫之城。

「他往昔在諸行路的大水處建造橋梁與船筏，毀斥有為而讚歎寂靜，因此得成這樣的光明。

「他又放出光明名叫滅愛，這光能覺悟一切眾生，使他們捨離五欲，專心思念解脫的微妙法味。

「若能捨離五欲、專思解脫妙法味，就能以佛的甘露法雨，普遍滅除世間種種的渴愛。

「他往昔惠施池、井與泉流，專求無上的菩提之道，毀斥五欲而讚歎禪定，因此得成這樣的光明。

毛光照益·歡喜與愛樂（澄觀科）：愛慕菩提，樂三寶

「他又放出光明名叫歡喜，這光能覺悟一切眾生，使他們愛慕佛的菩提，發心願證那無師自悟之道。

「他往昔造立如來的大悲聖像，眾相莊嚴而坐在華座上，恒常讚歎最勝的種種功德，因此得成這樣的光明。

「他又放出光明名叫愛樂，這光能覺悟一切眾生，使他們心中愛樂諸佛，也愛樂法、愛樂僧眾。

「若能常常心樂諸佛、也樂法樂僧，就能在如來的眾會之中，成就無上的甚深法忍。

「他往昔開悟無量的眾生，普遍使他們憶念佛法僧三寶，並且開示發心的功德之行，因此得成這樣的光明。

毛光照益·福聚與具智（澄觀科）：施無遮限，一念解無量門

「他又放出光明名叫福聚，這光能覺悟一切眾生，使他們修行種種無量的布施，用這功德願求無上之道。

「他往昔設立大施會而無所遮限，凡有來求的都令滿足，不使他們心裡有所缺乏，因此得成這樣的光明。

「他又放出光明名叫具智，這光能覺悟一切眾生，使他們在一法一念之中，都能了解無量的法門。

「他往昔為眾生分別諸法，並且決了真實的義理，善說法義而沒有虧減，因此得成這樣的光明。

毛光照益·慧燈與法自在（澄觀科）：知性空寂，得陀羅尼

「他又放出光明名叫慧燈，這光能覺悟一切眾生，使他們了知眾生之性本來空寂、一切諸法無所有。

「他往昔演說諸法空而無主，如幻、如陽焰、如水中之月，乃至猶如夢中影像，因此得成這樣的光明。

「他又放出光明名叫法自在，這光能覺悟一切眾生，使他們得到無盡的陀羅尼（總持），能全部任持一切佛法。

「他往昔恭敬供養持法之人，給侍守護諸位賢聖，用種種法布施眾生，因此得成這樣的光明。

毛光照益·能捨與除熱（澄觀科）：調慳心，持淨戒

「他又放出光明名叫能捨，這光覺悟慳吝的眾生，使他們知道財寶都不是恒常的，因而恒常樂於惠施而心無執著。

「他往昔以難調的慳心而能自調，了解財物如夢如浮雲，增長惠施的清淨之心，因此得成這樣的光明。

「他又放出光明名叫除熱，這光能覺悟毀犯禁戒的人，普遍使他們受持清淨戒，發心願證無師之道。

「他往昔勸引眾生受持戒律，使十善業道都得清淨，又令他們發起趣向菩提之心，因此得成這樣的光明。

毛光照益·忍嚴與勇猛（澄觀科）：除瞋，超四魔

「他又放出光明名叫忍嚴，這光覺悟瞋恚的人，使他們除去瞋心、遠離我慢，常樂於忍辱柔和之法。

「他往昔面對眾生的暴惡難以忍受，為了菩提的緣故而心不動搖，常樂於稱揚忍辱的功德，因此得成這樣的光明。

「他又放出光明名叫勇猛，這光覺悟懶惰的人，使他們常在三寶之中恭敬供養而不疲厭。

「若能常在三寶中恭敬供養無疲厭，就能超出四魔的境界，迅速成就無上的佛菩提。

「他往昔勸化眾生令其進策精勤，常常勤修供養三寶，在法將滅的時候專心守護，因此得成這樣的光明。

毛光照益·寂靜與慧嚴（澄觀科）：離散亂，證諦解緣起

「他又放出光明名叫寂靜，這光能覺悟心意散亂的人，使他們遠離貪、瞋、癡，心不動搖而入於正定。

「他往昔捨離一切惡知識、無義的談說與雜染之行，讚歎禪定與阿蘭若（寂靜處），因此得成這樣的光明。

「他又放出光明名叫慧嚴，這光覺悟愚昧迷惑的人，使他們證得諦理、了解緣起，諸根與智慧全都通達。

「若能證諦解緣起、諸根智慧悉通達，就得到日燈三昧之法，以智慧的光明成就佛果。

「他往昔連國財與自身都能捨，為了菩提而求正法，聽聞之後專勤為眾生宣說，因此得成這樣的光明。

毛光照益·佛慧與無畏：見無量佛，施無畏

「他又放出光明名叫佛慧，這光覺悟諸有情識者，使他們見到無量無邊的佛，各各坐在寶蓮華上。

「他往昔讚歎佛的威德與解脫，宣說佛的自在無有限量，顯示佛力與神通，因此得成這樣的光明。

「他又放出光明名叫無畏，這光照觸恐怖的人，那些非人所加的種種毒害，一切都令迅速除滅。

「他往昔能對眾生施與無畏，遇有惱害的事都加以勸止，拯救厄難孤苦貧窮的人，因此得成這樣的光明。

毛光照益·安隱與見佛：除病苦，臨終見佛

「他又放出光明名叫安隱，這光能照疾病的人，使他們除去一切苦痛，都得到正定的三昧之樂。

「他往昔施與良藥救眾人的疾患，用妙寶延命、以香塗身，用酥、油、乳、蜜充作飲食，因此得成這樣的光明。

「他又放出光明名叫見佛，這光覺悟臨命終將沒的人，使他們隨憶念而見到如來，命終得生佛的淨國。

「他往昔見有臨終的人就勸他念佛，又示以尊像使他瞻仰恭敬，使他對佛所深深歸依仰慕，因此得成這樣的光明。

毛光照益·樂法與妙音：欣樂正法，聞聲皆佛音

「他又放出光明名叫樂法，這光能覺悟一切眾生，使他們對於正法常生欣樂，聽聞、演說以及書寫。

「他往昔在法將盡之時能為人演說，令求法的人心意充滿，對於法愛樂而勤修其行，因此得成這樣的光明。

「他又放出光明名叫妙音，這光開悟諸位菩薩，能使三界所有的聲音，聽的人聽來都是如來的音聲。

「他往昔以大音聲稱讚諸佛，並且布施鈴鐸與種種音樂，普遍使世間得聞佛的音聲，因此得成這樣的光明。

毛光照益·施甘露與最勝：捨放逸，聞增上法

「他又放出光明名叫施甘露，這光開悟一切眾生，使他們捨離一切放逸之行，具足修習種種功德。

「他往昔宣說有為之法並不安隱，無量的苦惱充遍其中，恒常樂於稱揚寂滅之樂，因此得成這樣的光明。

「他又放出光明名叫最勝，這光開悟一切眾生，使他們在佛的處所普遍聽聞戒、定、智慧的增上之法。

「他往昔常樂於稱揚一切諸佛的勝戒、勝定與殊勝之慧，這樣為了求取無上之道，因此得成這樣的光明。

毛光照益·寶嚴與香嚴：得寶藏，聞香悅意

「他又放出光明名叫寶嚴，這光能覺悟一切眾生，使他們得到無窮無盡的寶藏，用來供養諸位如來。

「他往昔用種種上妙之寶奉施於佛與佛塔，也用來惠施貧乏的人，因此得成這樣的光明。

「他又放出光明名叫香嚴，這光能覺悟一切眾生，使聞到的人心意悅可，決定當得成就佛的功德。

「他往昔以人天的妙香塗地，供養一切最勝之主，也用來造塔與造佛像，因此得成這樣的光明。

毛光照益·雜莊嚴與嚴潔：幢蓋充滿，令地平坦

「他又放出光明名叫雜莊嚴，寶幢、幡蓋無有央數，焚香、散華、奏起眾樂，城邑內外都充滿。

「他往昔以微妙的伎樂之音、眾香妙華與幢蓋等等，種種莊嚴來供養佛，因此得成這樣的光明。

「他又放出光明名叫嚴潔，能使地面平坦猶如手掌；他往昔莊嚴佛塔及其處所，因此得成這樣的光明。

毛光照益·大雲與嚴具：雨香水，施上服

「他又放出光明名叫大雲，能興起香雲、雨下香水；他往昔以香水灑佛塔與庭院，因此得成這樣的光明。

「他又放出光明名叫嚴具，能使裸露形體的人得到上好的衣服；他往昔以嚴身的妙物布施，因此得成這樣的光明。

毛光照益·上味與大財：飢者得食，貧者得寶

「他又放出光明名叫上味，能使飢餓的人獲得美食；他往昔以種種珍饌布施，因此得成這樣的光明。

「他又放出光明名叫大財，使貧乏的人獲得寶藏；他往昔以無盡之物布施三寶，因此得成這樣的光明。

毛光照益·眼耳鼻舌身意六清淨：六根之光，六種昔因

「他又放出光明名叫眼清淨，能使盲人見到眾色；他往昔以燈布施佛與佛塔，因此得成這樣的光明。

「他又放出光明名叫耳清淨，能使聾人都能善聽；他往昔以鼓樂娛樂佛與佛塔，因此得成這樣的光明。

「他又放出光明名叫鼻清淨，使往昔未曾聞過的香都能聞到；他往昔以香布施佛與佛塔，因此得成這樣的光明。

「他又放出光明名叫舌清淨，能用美好的音聲稱讚佛，永遠除去粗惡不善的言語；因此得成這樣的光明。

「他又放出光明名叫身清淨，使諸根有缺的人得以具足；他往昔以身禮拜佛與佛塔，因此得成這樣的光明。

「他又放出光明名叫意清淨，使喪失心念的人得到正念，修行三昧都得自在；因此得成這樣的光明。

毛光照益·色聲香味觸法六清淨：六塵之光，六種昔因

「他又放出光明名叫色清淨，使人見到難以思議的諸佛之色；他往昔以眾多妙色莊嚴佛塔，因此得成這樣的光明。

「他又放出光明名叫聲清淨，使人了知聲的體性本來空寂，觀察聲的緣起如同山谷回響；因此得成這樣的光明。

「他又放出光明名叫香清淨，使種種臭穢都變得香潔；他往昔以香水洗佛塔與菩提樹，因此得成這樣的光明。

「他又放出光明名叫味清淨，能除去一切食味中的毒；他往昔恒常供養佛、僧與父母，因此得成這樣的光明。

「他又放出光明名叫觸清淨，能使一切惡觸都變柔軟；戈、鋋、劍、戟從空中雨下，都令它們變作美妙的華鬘。

「這是因為他往昔曾在道路之中塗香、散華、鋪布衣服，迎送如來而令佛踏行其上，所以今日獲得這樣的光明。

「他又放出光明名叫法清淨，能使一切毛孔都演說不可思議的妙法，聽的眾生都欣然開悟。

「所謂：因緣所生之法本來無生，諸佛的法身並不是色身，法性恒常安住猶如虛空——因為宣說了這樣的義理，所以有這樣的光明。

結略顯廣（澄觀科·一頌）：如恒河沙的光明門

「像這樣種種的光明之門，多如恒河沙而沒有限數，全都從大仙（佛）的毛孔中出來，一一所作的事業各各差別。

類顯毛光業用·結用所依（澄觀科·一頌）：一毛孔如是，一切毛孔亦如是

「如同一個毛孔所放的光，無量無數如同恒河沙，一切毛孔也都是這樣——這是大仙三昧之力。

釋成分齊（澄觀科）：光隨本行，見隨宿緣

「如同他本行所得的光，隨著那些宿世同緣同行的人，今日放光的緣故也是這樣——這是大仙智慧的自在。

「往昔一同修福業的人，以及對他所修有愛樂而能隨喜的人，見他所作也同樣隨喜的人——這些人對於此光都能見到。

聞信光益（澄觀科·一頌起）：見與不見，在機不在光

「若有人自修種種福業，供養無央數的諸佛，對於佛的功德常懷願求，這樣的人就是這光明所要開覺的。

「譬如生來眼盲的人見不到太陽，並不是世間沒有太陽出來；那些有眼睛的人全都明明白白看見，各隨自己的事務去修習他的行業。

「大士的光明也是這樣：有智慧的人全都能見，凡夫與邪信劣解的人，對於這光明就不能看見。

「摩尼寶所成的宮殿與車輦，以妙寶靈香塗飾瑩潔，有福德的人自然具備，不是無德的人所能安處。

「大士的光明也是這樣：有深智的人都被它照觸，邪信劣解的凡愚之人，沒有能見到這光明的。

「若有人聽到這光明的種種差別，能生起清淨的深信解，就能永遠斷除一切疑網，迅速成就無上的功德之幢。

主伴嚴麗三昧門（澄觀科·六頌）：如明月在星中

「有一種殊勝的三昧能夠出現眷屬的莊嚴而都得自在，一切十方諸國土中，佛子的眾會無可倫比。

「有微妙的蓮華光明莊嚴，其量等同三千大千世界，他的身端坐其上而充滿其中——這是這三昧的神通之力。

「又有十剎微塵數那麼多妙好的蓮華圍繞著，諸位佛子在其中安坐——這是安住此三昧的威神之力。

「這些眾生宿世成就了善的因緣，具足修行佛的功德，因此圍繞菩薩，共同合掌瞻仰而無有厭足。

「譬如明月處在眾星之中，菩薩處在大眾之中也是這樣——大士所行之法就是如此，這是入於此三昧的威神之力。

「如同在一方所示現的，諸佛子眾共同圍繞，在一切方之中也都是這樣——這是安住此三昧的威神之力。

寂用無涯三昧門·標名總辨（澄觀科·一頌）：方網三昧

「有一種殊勝的三昧名叫方網，菩薩安住其中廣為開示，在一切方中普遍現身，或者示現入定、或者示現出定。

寂用無涯·器世間自在（澄觀科）：東入西出

「或者在東方入於正定，而在西方從定中出來；或者在西方入於正定，而在東方從定中出來；或者在別的方所入於正定，而在別的方所從定中出來。

「像這樣入定出定遍於十方——這就叫作菩薩的三昧之力。

「盡東方一切國土之中，所有的如來無有數量，他都示現在佛前普遍親近，而安住於三昧寂然不動。

寂用無涯·智正覺世間自在（澄觀科）：定寂而供不斷

「而在西方諸世界一切諸佛如來的處所，都示現從三昧起而廣修無量的供養。

「盡西方一切國土之中，所有的如來無有數量，他都示現在佛前普遍親近，而安住於三昧寂然不動。

「而在東方諸世界一切諸佛如來的處所，都示現從三昧起而廣修無量的供養。

「像這樣十方諸世界，菩薩全都入到沒有遺餘，或者示現三昧寂然不動，或者示現恭敬供養諸佛。

寂用無涯·根境相對自在（澄觀科）：六根六塵互入互出

「他在眼根之中入於正定，在色塵之中從定而出，示現色的體性不可思議，一切天人都無從知曉。

「他在色塵之中入於正定，從眼根起定而心不散亂，宣說眼本來無生、也無所起，體性空寂而無所造作。

「他在耳根之中入於正定，在聲塵之中從定而出，分別一切語言音聲，諸天世人都無從知曉。

「他在聲塵之中入於正定，從耳根起定而心不散亂，宣說耳本來無生、也無所起，體性空寂而無所造作。

「他在鼻根之中入於正定，在香塵之中從定而出，普遍得到一切上妙之香，諸天世人都無從知曉。

「他在香塵之中入於正定，從鼻根起定而心不散亂，宣說鼻本來無生、也無所起，體性空寂而無所造作。

「他在舌根之中入於正定，在味塵之中從定而出，普遍得到一切上妙之味，諸天世人都無從知曉。

「他在味塵之中入於正定，從舌根起定而心不散亂，宣說舌本來無生、也無所起，體性空寂而無所造作。

「他在身根之中入於正定，在觸塵之中從定而出，善能分別一切觸，諸天世人都無從知曉。

「他在觸塵之中入於正定，從身根起定而心不散亂，宣說身本來無生、也無所起，體性空寂而無所造作。

「他在意根之中入於正定，在法塵之中從定而出，分別一切諸法之相，諸天世人都無從知曉。

「他在法塵之中入於正定，從意根起定而心不散亂，宣說意本來無生、也無所起，體性空寂而無所造作。

寂用無涯·他身器界自在（澄觀科·二「童子」下）：於此身入，於彼身出

「他在童子身中入於正定，在壯年身中從定而出；在壯年身中入於正定，在老年身中從定而出；在老年身中入於正定，在善女人身中從定而出；在善女人身中入於正定，在善男子身中從定而出；

「在善男子身中入於正定，在比丘尼身中從定而出；在比丘尼身中入於正定，在比丘身中從定而出；在比丘身中入於正定，在有學無學之身中從定而出；在有學無學身中入於正定，在辟支佛身中從定而出；

「在辟支佛身中入於正定，示現如來之身而從定出；在如來身中入於正定，在諸天身中從定而出；在諸天身中入於正定，在大龍身中從定而出；在大龍身中入於正定，在夜叉身中從定而出；

「在夜叉身中入於正定，在鬼神身中從定而出；在鬼神身中入於正定，從一個毛孔中從定而出；在一毛孔中入於正定，從一切毛孔中從定而出；在一切毛孔中入於正定，從一根毛的端頭從定而出；

「在一毛端頭入於正定，在一粒微塵之中從定而出；在一微塵中入於正定，在一切微塵之中從定而出；在一切塵中入於正定，在金剛地中從定而出；在金剛地中入於正定，在摩尼樹上從定而出；

「在摩尼樹上入於正定，在佛的光明中從定而出；在佛光明中入於正定，在河海之中從定而出；在河海中入於正定，在火大之中從定而出；在火大中入於正定，於風大起定而心不散亂；

「在風大中入於正定，在地大之中從定而出；在地大中入於正定，在天的宮殿中從定而出；在天宮殿中入於正定，於虛空起定而心不散亂。

總結難思（澄觀科·一頌）：三昧自在難思議

「這就叫作有無量功德的人，他的三昧自在難以思議，十方一切諸佛在無量劫中也說不能盡。

喻況玄旨分·非喻能喻與聲聞之喻：喻不能喻，而因喻解義

「一切如來共同宣說：眾生的業報難以思議，諸龍的變化、佛的自在，菩薩的神力也同樣難思。

「想用譬喻來顯示它，終究沒有一個譬喻能夠譬喻得了；然而那些智慧聰達的人，因為有譬喻的緣故而能了解它的義理。

「聲聞的心安住在八解脫中，所有的變現都得自在，能以一身現出多身，又能以多身合為一身。

「他們在虛空之中入火光定，行、住、坐、臥都在空中；身上出水而身下出火，身上出火而身下出水。

「像這樣都在一念之中，種種自在沒有邊量。

「他們並不具足大慈悲，不為眾生求取佛道，尚且能現這樣難思之事，何況那大加饒益的自在之力！

喻況玄旨·日月影現與淨水四兵：普現而無分別

「譬如日月遊行虛空，它們的影像普遍遍及十方，泉池、陂澤、器皿中的水，眾寶所成的河與海，沒有不現出影像的。

「菩薩的色像也是這樣，在十方普遍示現不可思議，這都是三昧自在之法，唯有如來才能證知了達。

「如同清淨的水中現出象兵、馬兵、車兵、步兵的影像，各各分別而不相交雜；劍、戟、弧、矢的種類極多，鎧甲、頭冑、車輿也不只一種。

「隨著它們所有相狀的差別，沒有不在水中現出的，而水本身並沒有分別——菩薩的三昧也是這樣。

喻況玄旨·善音海神與辯才婦人：具縛者尚爾，何況菩薩

「大海之中有位神名叫善音，他的音聲普遍隨順海中眾生，所有的語言都能辨了，使他們一切都得歡悅。

「那位神還具有貪、瞋、癡，尚且能善解一切音聲，何況是具足總持自在之力的人，而不能使大眾歡喜嗎！

「有一位婦人名叫辯才，是父母求天神而得生的；若有離惡而樂於真實的人，她入到那人身中就生出微妙的辯才。

「她還有貪欲、瞋恚、愚癡，尚且能隨人所行而給與辯才，何況菩薩具足智慧，而不能給與眾生利益嗎！

喻況玄旨·幻師與修羅：幻術尚能悅世

「譬如幻術師懂得幻法，能現出種種無量之事，須臾之間示作日、月、年歲，作出城邑豐饒、廣大安樂的景象。

「幻師還具有貪、瞋、癡，尚且能用幻力使世間歡悅，何況是禪定解脫之力，而不能使大眾歡喜嗎！

「天與阿脩羅交戰的時候，阿脩羅戰敗流血而退走，兵仗、車輿以及徒眾，一時之間都竄匿而無從得見。

「他們還有貪欲、瞋恚、愚癡，尚且能作不可思議的變化，何況安住神通無畏之法的人，怎麼會不能示現自在呢！

喻況玄旨·帝釋象王與修羅蹈海：具縛之變現

「釋提桓因（帝釋）有一頭象王，牠知道天主想要出行的時候，就自己化作三十三個頭，每一個頭都具足六牙；

「每一牙上有七個池，池水清淨香潔而湛然充滿；每一個清淨的池水之中，各有七朵蓮華微妙嚴飾；

「那些嚴飾的蓮華之上，各各有七位天上的玉女，都善於技藝而奏起眾樂，與帝釋互相娛樂。

「那頭象有時又捨去本形，自化其身與諸天相同，威儀進止都齊等無別——牠有這樣變現的神通之力。

「牠還有貪欲、瞋恚、愚癡，尚且能現這些神通，何況具足方便智慧的人，對於諸定會不自在嗎！

「又如阿脩羅變化其身，踏在金剛際上而立於海中，海水極深也只到他的一半，頭頂與須彌山正好齊等。

「他還有貪欲、瞋恚、愚癡，尚且能現這樣的大神通，何況那降伏魔怨、照耀世間的明燈，而沒有自在的威神之力嗎！

喻況玄旨·帝釋千眼與忉利天鼓（澄觀科）：微小福力尚能摧敵，無形之音尚能益天

「天與阿脩羅共戰的時候，帝釋的神力難以思議，隨阿脩羅軍眾的數目，現身與他們相等而與之為敵。

「諸阿脩羅生起這樣的念頭：『釋提桓因來向我了，必定會取我身而加上五種繫縛。』因此那些眾人都憂愁憔悴。

「帝釋現身而有一千隻眼，手持金剛杵而出火焰，披甲持杖極為威嚴，阿脩羅望見都退卻降伏。

「他以那微小的福德之力，尚且能摧破大敵，何況那救度一切的人，具足功德而會不自在嗎！

「忉利天中有一面天鼓，是從天上的業報而自然生成的；它知道諸天眾放逸的時候，就在空中自然發出這樣的聲音：

「『一切五欲都是無常的，如同水上聚沫，體性虛偽；諸有如夢、如陽焰，也如浮雲、如水中之月。

「『放逸是怨、是苦惱，不是甘露之道而是生死的路徑；若有人作種種放逸之行，就是進入死滅的大魚之口。

「『這是世間一切眾苦的根本，一切聖人都厭患它；五欲的功德有滅壞之性，你們應當愛樂真實之法。』

「三十三天聽了這聲音，都一同來昇善法堂上，帝釋為他們宣說微妙之法，全都令他們隨順寂靜而除去貪愛。

「那聲音沒有形體、不可見，尚且能利益諸天大眾，何況隨眾生心樂而示現色身的人，而不濟度群生嗎！

「天與阿脩羅共鬥的時候，諸天有福德殊勝之力，天鼓發出聲音告訴他們：『你們應當不要憂怖！』

「諸天聽了這告誡的音聲，都除去憂畏而增益力量；那時阿脩羅心中震懼，所率領的兵眾都退走了。

「甘露妙定就如同那天鼓，恒常發出降魔的寂靜之音，以大悲哀愍救度一切，普遍使眾生滅除煩惱。

喻況玄旨·帝釋應女與他化梵王（澄觀科）：世間自在猶爾

「帝釋普遍應現於諸天女之前，天女有九十二那由他之多，使她們各各心中自以為：『天王是單獨與我娛樂。』

「如同在天女之中普遍應現，在善法堂內也是這樣，能在一念之間示現神通，全都到她們面前為之說法。

「帝釋還具有貪、瞋、癡，尚且能令眷屬全都歡喜，何況那大方便的神通之力，而不能令一切歡悅嗎！

「他化自在天的六天之王，在欲界之中得大自在，以業、惑、苦作為羅網，繫縛一切凡夫。

「他還有貪欲、瞋恚、愚癡，尚且對眾生得自在，何況具足十種自在之力的人，而不能令大眾同行嗎！

「三千世界的大梵天王，在一切梵天所住的處所，都能現身在那裡安坐，暢演微妙的梵音之聲。

「他住在世間的梵道之中，禪定神通尚且如意，何況那出世間無上的人，對於禪定解脫會不自在嗎！

喻況玄旨·摩醯首羅與大風起世：數雨滴，起世間

「摩醯首羅天的智慧自在，大海龍王降雨的時候，他都能一一分別計數雨滴的數目，在一念之中全都辨了。

「在無量億劫中勤加修學，得到這無上的菩提之智，怎麼會不能在一念之中普知一切眾生的心呢！

「眾生的業報不可思議：以大風之力起造世間，巨海、諸山與天上宮殿，眾寶的光明與萬物的種類。

「風也能興起雲、降下大雨，也能吹散消滅諸雲氣，也能成熟一切穀物，也能安樂一切群生。

「風不能修學波羅蜜，也不修學佛的種種功德，尚且能成就不可思議之事，何況是具足諸願的人呢！

喻況玄旨·眾聲悅意與大海平等印：知聲如響，包容無拒

「男子、女人種種聲音，一切鳥獸種種音聲，大海、川流與雷震之聲，都能稱悅眾生的心意。

「何況那了知聲性如同回響、逮得無礙妙辯才的人，普遍應眾生而為之說法，而不能令世間歡喜嗎！

「大海有希奇殊特之法，能為一切作平等之印；眾生、寶物以及川流，全都普遍包容而無所拒絕。

「有無盡禪定解脫的人，作平等之印也是這樣：福德、智慧與種種妙行，一切都普遍修習而無有厭足。

喻況玄旨·龍王遊戲·雲色電光：隨處而異的雲色

「大海龍王遊戲的時候，普遍在諸處都得自在，興起的雲充遍四天下，那雲有種種莊嚴之色——

「在第六他化自在天，那裡的雲色如同真金；化樂天上是赤珠之色；兜率陀天是霜雪之色；

「夜摩天上是瑠璃之色；三十三天是碼碯之色；四王天上是玻瓈之色；大海水上是金剛之色；

「緊那羅中是妙香之色；諸龍住處是蓮華之色；夜叉住處是白鵝之色；阿脩羅中是山石之色；

「欝單越洲是金焰之色；閻浮提中是青寶之色；其餘二天下則是雜色莊嚴，隨眾生所樂而應現。

「又如他化自在天，雲中的電光耀如日光；化樂天上如月光；兜率天上如閻浮檀金；

「夜摩天上是珂雪之色；三十三天是金焰之色；四王天上是眾寶之色；大海之中是赤珠之色；

「緊那羅界是瑠璃之色；龍王住處是寶藏之色；夜叉所住是玻瓈之色；阿脩羅中是碼碯之色；

「欝單越境是火珠之色；閻浮提中是帝青之色；其餘二天下是雜色莊嚴，如同雲色一樣，電光也是這樣。

喻況玄旨·龍王遊戲·雷音與所雨：隨處而異的雷音與雨物

「他化天的雷震如同梵音；化樂天中如大鼓之音；兜率天上如歌唱之音；夜摩天上如天女之音；

「在那三十三天之上，如同緊那羅種種之音；護世四天王諸天之所，如同乾闥婆所出之音；

「海中如兩山相擊之聲；緊那羅中如簫笛之聲；諸龍城中如頻伽鳥之聲；夜叉住處如龍女之聲；

「阿脩羅中如天鼓之聲；在人道之中如海潮之聲。

「他化自在天雨下妙香，以種種雜華為莊嚴；化樂天雨下多羅華、曼陀羅華以及澤香；

「兜率天上雨下摩尼寶，具足種種寶的莊嚴，髻中的寶珠如同月光，上妙的衣服是真金之色；

「夜摩天中雨下幢、幡、寶蓋，華鬘、塗香與妙好的嚴具，赤真珠色的上好衣服，以及種種眾多的伎樂；

「三十三天雨下如意寶珠，堅黑沈水香與栴檀香，欝金、雞羅、多摩等等，微妙的華與香水相雜而雨；

「護世城中雨下美膳，色、香、味具足而能增長氣力；也雨下難以思議的眾妙之寶——這都是龍王所作的。

喻況玄旨·龍王遊戲·海中與四洲之雨（澄觀科）：龍王自在而身不動

「又在那大海之中，注下的雨連續不斷如同車軸，又雨下無盡的大寶藏，也雨下種種莊嚴之寶。

「緊那羅界雨下瓔珞，以及眾色蓮華、衣服與寶；婆利師迦與末利之香，種種樂音都具足；

「諸龍城中雨下赤珠；夜叉城內雨下光明摩尼；阿脩羅中雨下兵仗，用來摧伏一切怨敵；

「欝單越中雨下瓔珞，也雨下無量的上妙之華；弗婆提與瞿耶尼二天下，都雨下種種莊嚴之具；

「閻浮提雨下清淨之水，微細潤澤而常合時節，長養眾多的華、果與藥草，成熟一切苗稼。

「像這樣無量的妙好莊嚴，種種的雲、電與雷雨，龍王自在都能作出，而自身不動、沒有分別。

喻況玄旨·結說顯德（澄觀科·一頌）：龍王尚爾，何況入法海者

「牠在世界海中安住，尚且能現這樣難思之力，何況那入於法海、具足功德的人，而不能作大神變嗎！

「那些菩薩的解脫法門，一切譬喻都無法顯示；我如今用這些譬喻，只是略略說一說他們的自在之力。

校量勸持分·結前六慧（澄觀科·一頌）：六種慧的名目

「第一智慧、廣大慧、真實智慧、無邊慧、勝慧以及殊勝慧——像這樣的法門如今已經說了。

信受難得（澄觀科·八頌）：能信此法是難中之難

「這個法希有而甚為奇特，若有人聽了以後能夠忍可，能信、能受、能讚說——這樣所作是極為難得的。

「世間一切凡夫，能信這個法的極難獲得；若有人勤修清淨的福德，憑往昔的因力才能生信。

「一切世界的群生之中，很少有想求聲聞乘的，求獨覺的更加少，趣向大乘的就更難遇到了。

「趣向大乘還算容易，能信這個法就更加困難；何況是能持誦、能為人宣說，能如法修行而得真實理解呢！

舉事校量誦持功德（澄觀科·四頌）：持誦此品的福最勝

「有人用三千大千世界頂戴在頭上，經過一劫而身不動搖——他所作的還不算難，能信這個法才算難。

「有人用手擎起十個佛剎，盡一劫之久住在空中——他所作的還不算難，能信這個法才算難。

「有人在十剎微塵數眾生的處所，都布施安樂之具經過一劫——他的福德還不算勝，能信這個法的人才是最勝。

「有人在十剎微塵數如來的處所，都承事供養盡一劫之久——若有人對於這一品能夠誦持，他的福最為殊勝，超過前者。」

顯實證成分（澄觀科）：十方諸佛摩頂讚成

那時，賢首菩薩說完了這些偈頌，十方世界六種震動，魔的宮殿隱蔽不現，惡道的苦報休止息滅。十方諸佛都普遍現身在他面前，各各用右手摩他的頭頂，同聲讚歎說：「好啊！好啊！你把這個法說得真痛快！我們一切諸佛全都隨喜。」

Mañjuśrī Raises the Matter (Chengguan's outline): Asking Foremost in Worthiness to Set Forth the Excellent Merits of Cultivation

At that time the Bodhisattva Mañjuśrī, having finished expounding the great merits of that pure practice which is unmuddied and undisordered, and wishing to display the merit of the mind of awakening, put a question in verse to the Bodhisattva Foremost in Worthiness, saying:

“I have now, for all the bodhisattvas here present, expounded the pure practice the buddhas cultivated in ages past; you too, sir, should within this assembly set forth in full the excellent merits that cultivation accomplishes.”

The Section of Modest Praise and the Granting of the Exposition (Chengguan's outline): What Is Expounded Is Only a Single Drop of the Great Ocean

At that time the Bodhisattva Foremost in Worthiness answered in verse, saying:

“Very well, sir! Listen carefully. Those merits there is no way to weigh or measure; I can now only expound, according to my own strength, a small portion of them — like a single drop of water taken from the great ocean.

“If a bodhisattva first arouses the mind of the path and vows to seek to realize the Buddha's awakening, the merit of that single thought is without bound, beyond reckoning, beyond measure, and there is nothing that can be its equal.

“How much more so when, through kalpas measureless and boundless, he fully cultivates the various merits of the grounds and the perfections: those merits all the buddhas of the ten quarters together extol and praise, and still cannot exhaust the telling.

“Such boundless great merits — I now expound only a small portion of them; it is as it were the patch of empty space trodden by a bird's two feet, or a single mote of dust upon the great earth.

The Character of Arousing the Mind (Chengguan's outline · five verses): Arousing the Mind Is Not Without Cause or Condition

“When a bodhisattva raises his intent and seeks awakening, this is not without cause and not without condition; it is because pure faith has arisen toward the Buddha, the Dharma, and the Saṅgha that from this faith the vast mind arises.

“It is not to seek the enjoyment of the five desires or the position of a king, nor to seek wealth, ease, and great renown; it is only to extinguish forever the suffering of sentient beings and to benefit the world that he arouses this mind.

“He constantly wishes to benefit and bring ease to all sentient beings, to adorn the lands, to make offerings to the buddhas, to uphold the right Dharma and to cultivate every kind of wisdom — it is in order to realize awakening that he arouses the mind.

“The faith and understanding of his deep mind are constantly pure; he reveres and honors all the buddhas, and does the same toward the Dharma and the Saṅgha, making offerings with utmost sincerity of mind, and thereby he arouses the mind.

“He deeply has faith in the Buddha and in the Dharma the Buddha expounded; he has faith too in the path practiced by the sons of the Buddha (the bodhisattvas), and faith in that unsurpassed great awakening — it is by such faith that a bodhisattva first arouses the mind of the path.

The Summary Showing of Its Excellent Capacity (Chengguan's outline · seven verses): Faith Is the Origin of the Path and the Mother of Merits

“Faith is the root and origin of entering the path and the mother of all merits; it nurtures and grows all wholesome dharmas; it cuts off the net of doubt and brings one across out of the flood of craving; it opens and shows the unsurpassed great path that leads to nirvāṇa.

“Faith is without stain or turbid disorder, and by it the ground of the mind is made pure; it does away with arrogance and is the root of reverence; it is also the foremost treasure of wealth within the treasury of the Dharma, and is the pure hand that receives all practices.

“Faith makes a person give gladly without stinginess; faith makes a person enter the Buddha's Dharma with joy; faith can increase and grow the merit of wisdom; faith can bring a person without fail to the ground of the Tathāgata.

“Faith makes the faculties pure, bright, and keen; the power of faith is firm and there is nothing that can destroy it; faith can extinguish forever the root of the afflictions; faith can make a person turn wholeheartedly toward the merits of the Buddha.

“Faith clings to nothing in any sphere of objects; leaving behind every kind of calamity it attains the place where there is no calamity; faith can pass beyond the paths of the many māras, and displays the unsurpassed path of liberation.

“Faith is the seed of merit that cannot be spoiled; faith can grow the tree of awakening; faith can increase the most excellent wisdom; faith can display all the buddhas.

“Therefore the sequence is expounded according to practice: delight in faith is the most excellent and also the hardest of all to obtain; it is just as in all the world it is hard to meet with that wondrous jewel that grants whatever the mind wishes.

The Stations of Practice Possessed · Faith in the Three Jewels Accomplishing Practice (Chengguan's outline · eight and a half verses): From Serving in Faith to the Sequence of Mutual Arising

“If one can constantly serve the buddhas in faith, then one can uphold the precepts and cultivate the points of training; if one can constantly uphold the precepts and cultivate the points of training, then one can be furnished with every kind of merit.

“The precepts can open up the root of awakening, and training is the ground upon which one diligently cultivates merit; toward the precepts and the training one can constantly comply in practice — this is what all the Tathāgatas together praise as fine.

“If one can constantly serve the buddhas in faith, then one can raise up and prepare vast offerings; if one can raise up and prepare vast offerings, that person then has faith in the Buddha as beyond thought.

“If one can constantly serve the honored Dharma in faith, then one will hear the Buddha's Dharma without ever having enough; if one hears the Buddha's Dharma without ever having enough, that person then has faith in the Dharma as beyond thought.

“If one can constantly serve the pure Saṅgha in faith, then one obtains a mind of faith that no longer turns back; if one obtains a mind of faith that does not turn back, that person's power of faith cannot be shaken by anyone.

“If one obtains a power of faith that cannot be shaken by anyone, then one can obtain faculties that are pure, bright, and keen; if one obtains faculties that are pure, bright, and keen, then one can leave far behind the bad friend.

“If one can leave far behind the bad friend, then one can draw near to the good friend; if one can draw near to the good friend, then one can cultivate and amass vast wholesome dharmas.

“If one can cultivate and amass the vast good, that person then accomplishes the great power of cause; if a person accomplishes the great power of cause, then one can obtain an excellent and settled understanding.

The Station of the Ten Abodes (Chengguan's outline · three verses): From Settled Understanding to Being Born in the House of the Tathāgata

“If one obtains an excellent and settled understanding, then one will be held in mind and protected by the buddhas; if one is held in mind and protected by the buddhas, then one can arouse the mind of awakening.

“If one can arouse the mind of awakening, then one can diligently cultivate the merits of the Buddha; if one can diligently cultivate the merits of the Buddha, then one can be born within the house of the Tathāgata.

“If one can be born within the house of the Tathāgata, then one can cultivate well every kind of skillful means; if one can cultivate skillful means well, then one can obtain a mind of delight in faith that is pure.

The Station of the Ten Practices (Chengguan's outline · two and a half verses): From the Ascendant Excellent Mind to a Mind Unmoving in Making Offerings to the Buddhas

“If one obtains a mind of delight in faith that is pure, then one can obtain the ascendant, most excellent mind; if one obtains the ascendant, most excellent mind, then one can constantly cultivate the perfections.

“If one can constantly cultivate the perfections, then one can be furnished with the great vehicle (the mahāyāna); if one can be furnished with the great vehicle, then one can make offerings to the buddhas in accordance with the Dharma.

“If one can make offerings to the buddhas in accordance with the Dharma, then one can be mindful of the Buddha with a mind that does not waver;

The Station of the Ten Dedications (Chengguan's outline · three verses): From Constantly Seeing the Buddhas to Setting Forth Boundless Dharma

“If one can be mindful of the Buddha with a mind that does not waver, then one can constantly behold measureless buddhas.

“If one can constantly behold measureless buddhas, then one can see that the substance and nature of the Tathāgata abides constantly; if one sees that the substance and nature of the Tathāgata abides constantly, then one can know that the Dharma is never cut off and extinguished.

“If one can know that the Dharma is never cut off and extinguished, then one can obtain unobstructed eloquence; if one obtains eloquence that is unobstructed, then one can set forth boundless Dharma-gates.

The Opening of the Station of the Ten Grounds · From the First Ground to the Seventh (Chengguan's outline · six verses): From Compassionately Delivering Beings to Passing Beyond the Four Māras

“If one can set forth boundless Dharma, then one can compassionately deliver sentient beings; if one can compassionately deliver sentient beings, then one can obtain a firm mind of great compassion.

“If one obtains a firm mind of great compassion, then one can love and delight in the most profound Dharma; if one can love and delight in the most profound Dharma, then one can cast off the faults of the conditioned.

“If one can cast off the faults of the conditioned, then one can leave far behind arrogance and heedlessness; if one can leave behind arrogance and heedlessness, then one can benefit all sentient beings together.

“If one can benefit all sentient beings together, then one can dwell within birth-and-death without weariness; if one dwells within birth-and-death without weariness, then one can be valiant and strong, with none able to surpass one.

“If one can be valiant and strong with none able to surpass one, then one can raise up vast supernormal powers; if one can raise up great supernormal powers, then one can know the movements of mind of all sentient beings.

“If one knows the movements of mind of all sentient beings, then one can bring every kind of sentient being to accomplishment; if one can bring sentient beings to accomplishment, then one can obtain the wisdom that gathers sentient beings in well.

“If one obtains the wisdom that gathers sentient beings in well, then one can accomplish the four means of gathering — giving, kindly speech, beneficial conduct, and working alongside them; if one can accomplish the four means of gathering, then one can give sentient beings benefit without limit.

The Eighth Ground (Chengguan's outline · three verses): The Most Excellent Wisdom and Skillful Means, and the Crushing of the Māras

“If one can give sentient beings benefit without limit, then one is furnished with the most excellent wisdom and skillful means; if one is furnished with the most excellent wisdom and skillful means, then one dwells upon the valiant, unsurpassed great path.

“If one can dwell upon the valiant, unsurpassed path, then one can crush and destroy the power of the māras; if one can crush and destroy the power of the māras, then one can pass beyond the sphere of the four māras.

“If one can pass beyond the sphere of the four māras, then one can reach the ground of non-retrogression; if one reaches the ground of non-retrogression, then one can obtain the profound patient acceptance of the non-arising of dharmas.

The Ninth Ground (Chengguan's outline · two verses): Receiving the Prediction and Becoming a Great Master of the Dharma

“If one obtains the profound patient acceptance of non-arising, then one will receive the prediction from the buddhas; if one receives the prediction from the buddhas, all the buddhas will appear before one.

“If all the buddhas appear before one, then one can penetrate the deep and secret working of the supernormal powers; if one penetrates the deep and secret working of the supernormal powers, then one will be borne in mind by the buddhas.

The Excellent Virtue of the Three Kinds of Act on the Tenth Ground (Chengguan's outline · eight verses): Adorning Oneself with the Buddha's Virtue

“If one is borne in mind by the buddhas, then one can adorn oneself with the merits of the Buddha; if one adorns oneself with the Buddha's virtue, then one obtains a body of wondrous blessings and upright beauty.

“If one obtains a body of wondrous blessings and upright beauty, then the body shines dazzling like a mountain of gold; if the body shines dazzling like a mountain of gold, then one is furnished with the adornment of the thirty-two marks of a great man.

“If one is furnished with the adornment of the thirty-two marks, then one is furnished with the secondary signs as ornament; if one is furnished with the secondary signs as ornament, then the light of the body is without limit.

“If the light of the body is without limit, then one becomes an adornment of light beyond thought; if one becomes an adornment of light beyond thought, then out of that light there are born every kind of lotus flower.

“If out of that light there are born the lotus flowers, then there are measureless buddhas seated upon those flowers; they appear throughout the ten quarters with none left unreached, and all of them can tame and train sentient beings.

“If one can tame and train sentient beings in this way, then one displays measureless powers of supernormal transformation.

“If one displays measureless powers of supernormal transformation, then one dwells in lands beyond thought, expounds the Dharma beyond thought, and gladdens assemblies beyond thought.

The Vast Merit of the Three Kinds of Act (Chengguan's outline · four verses): With Wisdom Going Before

“If one can expound the Dharma beyond thought and gladden assemblies beyond thought, then one can, by the power of wisdom and eloquence, guide and draw them on in accordance with the minds of sentient beings.

“If one can, by the power of wisdom and eloquence, guide and draw them on in accordance with the minds of sentient beings, then one can make wisdom go before, so that the acts of body, speech, and mind are constantly without fault.

“If one can make wisdom go before so that the three kinds of act are constantly without fault, then the power of one's vows attains freedom, and one can manifest a body universally in accordance with every destiny.

“If the power of one's vows attains freedom and one manifests a body universally throughout the destinies, then when one expounds the Dharma for the great assembly the sound of one's voice transforms according to each kind of being, beyond thought.

“If when expounding for the assembly the sound of one's voice accords with each kind beyond thought, then one can, toward the minds of all sentient beings, know them all in a single thought with nothing left over.

Distinguishing the Obtaining of the Dharma and Concluding the Station · The Samādhi and the Receiving of the Station (Chengguan's outline · about five verses): From Knowing That the Afflictions Do Not Arise to Being Fit to Receive Consecration

“If one knows the minds of all sentient beings in a single thought with nothing left over, then one knows that the afflictions have of themselves no arising, and thereby will never sink and drown within birth-and-death.

“If one knows that the afflictions have no arising and will never sink and drown in birth-and-death, then one obtains the body of the nature of dharmas that is accomplished by merit, and by the majestic power of the Dharma appears within the world.

“If one obtains the body of the nature of dharmas accomplished by merit and by the majestic power of the Dharma appears within the world, then one obtains the ten grounds and the ten kinds of freedom, and cultivating the perfections obtains excellent liberation.

“If one obtains the ten grounds and the ten kinds of freedom and cultivating the perfections obtains excellent liberation, then one obtains the great supernormal power of consecration and dwells within the most excellent samādhis.

“If one obtains the great supernormal power of consecration and dwells within the most excellent samādhis, then in the presence of the buddhas of the ten quarters one is fit to receive consecration and to ascend to the station of the fruit.

The Great Function Beyond Fathoming · Advancing into the Buddha-Ground (Chengguan's outline · two verses): The Body Filling and Pervading Like Empty Space

“If in the presence of the buddhas of the ten quarters one is fit to receive consecration and to ascend to the station, then one is favored by all the buddhas of the ten quarters, who with their hands take sweet dew and pour it upon one's crown.

“If one is favored by all the buddhas of the ten quarters with the consecration of sweet dew, then one's body fills and pervades like empty space, dwelling unmoving and yet filling the ten quarters.

“If the body fills and pervades like empty space, dwelling unmoving and filling the ten quarters, then the sphere in which one moves is beyond compare, and neither gods nor humans can fathom it.

The Concluding Praise of That Virtue (Chengguan's outline · three verses): The Mass of Merit Is Like the Adamant of the Great Ocean

“A bodhisattva diligently cultivates the practice of great compassion and vows to deliver all sentient beings, and there is none in whom it is not fulfilled; those who see him, hear him, receive his Dharma, or make offerings to him — there is none who does not thereby obtain ease and joy.

“The majestic and supernormal power of those great beings is such that the eye of Dharma is constantly whole, without diminution; the wondrous practice of the ten good deeds and all such paths, and the unsurpassed excellent jewel of the Dharma, he is able to make manifest.

“Just as within the great ocean there is a mass of adamant, and by its majestic power the many jewels are produced, neither decreasing nor increasing nor ever exhausted — so too is the bodhisattva's mass of merit.

The Section of the Boundless Great Function · The Gate of the Ocean-Seal Samādhi (Chengguan's outline · six verses): All Is Manifested — the Majestic Power of the Ocean-Seal Samādhi

“In some lands there is no buddha, and there the bodhisattva displays the attaining of perfect awakening; in some lands they know nothing of the Dharma, and there he expounds for them the subtle treasury of the Dharma.

“Without discrimination and without applied effort, in a single thought he pervades the ten quarters, as the moon's reflected light reaches everywhere, and with measureless skillful means he transforms and delivers the multitudes.

“Within those worlds of the ten quarters, thought after thought he displays the accomplishing of the buddha-path, the turning of the wheel of the right Dharma, the entering into quiescence, and even the wide distribution of relics.

“Or he displays the paths of the śrāvakas and the pratyekabuddhas, or he displays the universal adornment of attaining buddhahood, and thus he opens up the teachings of the three vehicles, delivering sentient beings throughout measureless kalpas.

“Or he displays the forms of boys and girls, or appears as gods, dragons, and asuras, and even as mahoragas and the like, causing sentient beings to see whatever they delight in.

“The forms of sentient beings are each different, and their deeds and their sounds are measureless and boundless — all of this he is able to manifest, and this is the majestic power of the ocean-seal samādhi.

The Gate of the Samādhi of the Wondrous Practice of the Flower Ornament (Chengguan's outline · ten clauses): By the Power of the Buddha's Flower-Ornament Samādhi

“He adorns and purifies those buddha-lands beyond thought, makes offerings to all the buddhas and Tathāgatas, releases a vast light that is without bound, and delivers sentient beings without limit.

“His wisdom is free and beyond thought, and his words in expounding the Dharma are unobstructed; giving, keeping the precepts, patience, energy, and meditation, wisdom, skillful means, and the supernormal powers, and the rest —

“in all of this he attains freedom, and it is by the power of the Buddha's flower-ornament samādhi.

The Gate of the Samādhi of Indra's Net (Chengguan's outline · four verses): Entering Samādhi Within a Single Mote of Dust

“Within a single mote of dust he enters samādhi and accomplishes the concentrations of all motes of dust, and yet that mote of dust does not grow larger, while within this one mote he universally manifests lands beyond thought.

“Within that one mote there are lands in multitude: some with buddhas and some without, some defiled and some pure, some vast and some narrow,

“some in the course of forming and some in the course of decaying, some standing upright and some standing tilted; some are like the shimmering heat-haze of the open wilds, and some like Indra's jeweled net in the heavens.

“As is displayed within this one mote of dust, so it is within all motes of dust. These sages of great renown are furnished with the power of samādhi, of liberation, and of the supernormal faculties.

The Gate of the Samādhi of Extensive Offerings Issuing from the Hand · The Indication and the Separate Display (Chengguan's outline · eighteen verses · first half): One Hand Pervading the Three Thousandfold World

“If he wishes to make offerings to all the buddhas, he enters samādhi and gives rise to supernormal transformation, so that with a single hand he can cover the three-thousandfold great-thousand world-system and make offerings universally to all the Tathāgatas.

“All the excellent and wondrous flowers of the ten quarters, unguents and powdered incense and jewels beyond price, thus stream forth from his hand, offered to the most excellent ones beneath the tree of awakening at the site of awakening.

“Priceless jeweled robes and every kind of wondrous incense, jeweled banners and pennons and canopies of the utmost splendor, flowers made of true gold and curtains made of the many jewels — there is not one of them that is not rained down from his palm.

The Gate of the Samādhi of Extensive Offerings Issuing from the Hand · The Separate Display and the General Conclusion (Chengguan's outline · latter half): Offerings Issuing from the Palm, Offerings Issuing from the Light

“All the wondrous things of the ten quarters, whatever may be presented to the unsurpassed World-Honored Ones, are rained down from his palm with nothing lacking, and are brought before the tree of awakening as offerings to the Buddha.

“All the kinds of music of the ten quarters, bells and drums, zithers and lutes, and more than one kind besides, all sound forth in harmonious and elegant tones, and there is none that does not stream forth from his palm.

“All the hymns of praise of the ten quarters, extolling the true merits of the Tathāgata, all such fine and wondrous words are set forth from within his palm.

“From the bodhisattva's right hand there issues a pure light, and within that light fragrant water rains down from the sky, sprinkling everywhere upon the buddha-lands of the ten quarters as an offering to all the lamps that illumine the world (the buddhas).

“He further releases a light named Wondrous Adornment, which brings forth measureless jeweled lotus flowers, and the colors and forms of those flowers are the most excellent of all, and with them he makes offerings to the buddhas.

“He further releases a light named Adornment of Flowers, which gathers every kind of wondrous flower into a jeweled curtain, and scatters it everywhere over the lands of the ten quarters as an offering to all the World-Honored Ones of great virtue.

“He further releases a light named Adornment of Fragrance, which gathers every kind of wondrous incense into a curtain, and scatters it everywhere over the lands of the ten quarters as an offering to all the World-Honored Ones of great virtue.

“He further releases a light named Adornment of Powdered Incense, which gathers every kind of powdered incense into a jeweled curtain, and scatters it everywhere over the lands of the ten quarters as an offering to all the World-Honored Ones of great virtue.

“He further releases a light named Adornment of Robes, which gathers every kind of costly robe into a jeweled curtain, and scatters it everywhere over the lands of the ten quarters as an offering to all the World-Honored Ones of great virtue.

“He further releases a light named Adornment of Jewels, which gathers every kind of wondrous jewel into a curtain, and scatters it everywhere over the lands of the ten quarters as an offering to all the World-Honored Ones of great virtue.

“He further releases a light named Adornment of Lotuses, which gathers every kind of lotus flower into a curtain, and scatters it everywhere over the lands of the ten quarters as an offering to all the World-Honored Ones of great virtue.

“He further releases a light named Adornment of Necklaces, which gathers every kind of wondrous necklace into a curtain, and scatters it everywhere over the lands of the ten quarters as an offering to all the World-Honored Ones of great virtue.

“He further releases a light named Adornment of Banners, and those jeweled banners are resplendent and furnished with every color, of every kind, measureless and matchless in their excellence, and with them he adorns the lands of the buddhas.

“There are further jeweled canopies adorned with every kind of jewel, and multitudes of fine silken pennons hanging together, and maṇi jeweled bells sounding forth the Dharma-voice of the buddhas, and holding these he makes offerings to the Tathāgatas.

“The articles of offering brought forth from his hand are beyond thought — thus does he make offerings to one guide, and in the presence of every buddha it is likewise so; this is the supernormal power of the great being's samādhi.

The Gate of the Samādhi of Manifesting the Various Dharma-Gates (Chengguan's outline · eight verses): Twenty Gates of Dharma-Medicine as Antidotes

“The bodhisattva dwelling within samādhi gathers in sentient beings by every kind of free means, taking in every case the dharma of the merit of his own practice, and by measureless skillful means guides and draws them on.

“Or by the Dharma-gate of making offerings to the Tathāgata, or by the Dharma-gate of giving beyond thought, or by the Dharma-gate of the ascetic practices and keeping the precepts, or by the Dharma-gate of unshaken patient endurance;

“or by the Dharma-gate of ascetic energy, or by the Dharma-gate of quiescent meditation, or by the Dharma-gate of decisive wisdom, or by the Dharma-gate of skillful means in what is practiced;

“or by the Dharma-gate of the Brahmā-abidings (kindness, compassion, sympathetic joy, equanimity) and the supernormal powers, or by the Dharma-gate of benefit through the four means of gathering, or by the Dharma-gate of the adornment of merit and wisdom, or by the Dharma-gate of liberation through causes and conditions;

“or by the Dharma-gate of the five faculties, the five powers, and the right path, or by the Dharma-gate of the śrāvakas' liberation, or by the Dharma-gate of the pratyekabuddhas' purity, or by the Dharma-gate of the great vehicle's freedom;

“or by the Dharma-gate of impermanence and the many sufferings, or by the Dharma-gate of no self and no living being, or by the Dharma-gate of impurity and freedom from desire, or by the Dharma-gate of the samādhi of cessation.

“According as the sicknesses of sentient beings differ, he treats them all with the medicine of Dharma; according as their minds delight in this or that, he satisfies them all by skillful means; according to the differences in their conduct, he brings them all to accomplishment by skillful devices.

“Such is the character of this samādhi and its supernormal power that no god or human can fathom it.

The Gate of the Samādhi of Gathering Beings by the Four Means of Gathering · Gathering by Giving and by Kindly Speech (Chengguan's outline · seventeen verses · first half): The Samādhi Named According to Delight

“There is a wondrous samādhi named According to Delight; the bodhisattva dwelling in it contemplates universally, and displaying himself as is fitting he delivers sentient beings, causing them all to rejoice in mind and to follow the transforming power of the Dharma.

“In a kalpa when there is famine and calamity, he gives to sentient beings every kind of article of worldly ease, satisfying them in whatever they wish, and universally works their welfare.

“Or with food and drink of the finest savor, with jeweled robes, ornaments, and multitudes of wondrous things, and even with the position of a king, he is able to give all away — so that those who delight in giving all follow his transforming power.

“Or he adorns his own person with the marks and signs, wearing wondrous robes and jeweled necklaces, adorned with flower-garlands and anointed with fragrance, and furnished with dignified bearing he transforms sentient beings.

“Whatever forms, features, and garments the world loves and esteems, he manifests universally as is fitting to them and satisfies their minds, so that those who delight in forms all comply with the path.

The Gate of the Samādhi of Gathering Beings by the Four Means of Gathering · Gathering by Working Alongside and by Beneficial Conduct (Chengguan's outline · latter half): Sharing Their Work and Thereby Delivering Them

“He sends forth a voice as lovely as the kalaviṅka's (the bird of wondrous song), and the wondrous notes of the kokila (the bird of fine voice) and the rest; every kind of pure Brahmā-sound is fully his, and according as the minds of sentient beings delight he expounds the Dharma for them.

“The eighty-four thousand Dharma-gates by which the buddhas deliver sentient beings — the bodhisattva too, with dharmas as various as the buddhas', transforms and delivers as is fitting to the world.

“Suffering and pleasure, gain and loss, and all such things done in the world, he is able to manifest correspondingly and to work at them alongside sentient beings, and by this means he universally delivers them.

“All the many sufferings and troubles of the world, deep and wide as the great ocean, he shares alongside them and is able to endure them all, so that they obtain benefit and ease.

“If there are those who do not know the Dharma of going forth from the world, who do not seek liberation and are unwilling to leave clamor and confusion, the bodhisattva for their sake displays the casting off of country and wealth, constantly delighting to leave the household life with a mind at rest.

“The household is the place where craving binds; wishing that sentient beings should all be freed from it, he therefore displays leaving the household life and attaining liberation, receiving nothing of the various desires and pleasures.

“The bodhisattva displays the cultivation of the ten kinds of practice; he also cultivates all the dharmas of great men, and the practices of the seers and the rest with nothing left out — all of it for the sake of benefiting sentient beings.

“If there are sentient beings whose lifespan is measureless, whose afflictions are subtle and whose means of pleasure are ample, the bodhisattva, attaining freedom among them, displays the undergoing of the troubles of old age, sickness, and death.

“Or if there are sentient beings of craving, hatred, and delusion, in whom the fierce fire of the afflictions constantly blazes, the bodhisattva displays for them old age, sickness, and death, so that those beings may all be tamed.

“The ten powers of the Tathāgata, his fearlessnesses, and the eighteen exclusive dharmas, and all his measureless merits, he takes up and displays in order to deliver sentient beings.

“The mind-reading, the admonition, and the supernormal feats — these three displays that guide are the free working of the Tathāgata; those great beings too are able to display them, and can cause sentient beings all to be tamed.

“The bodhisattva, by every kind of skillful Dharma-gate, complies with worldly dharmas in delivering sentient beings; it is just as the lotus grows in the water and yet is not stained by it — thus does he dwell in the world and cause deep faith.

The Gate of the Samādhi of Stooping to Be One with the World · Being of the Same Body as the World (Chengguan's outline · seventeen verses · first half): Displaying the Occupations of the World in Order to Deliver

“Elegant in thought and deep in talent, he is a king among writers; his singing, dancing, and discourse delight the assembly; in all the arts and crafts of the world he is like an illusionist, with nothing he cannot manifest.

“Or he acts as an elder or as the lord of a town, or as a caravan-leader guiding merchants and travelers, or as a king or a great minister, or as a good physician skilled in the many treatises.

“Or in the open wilds he becomes a great tree, or becomes healing herbs, or a hoard of the many jewels, or becomes a jewel that answers whatever is sought, or by the right path he opens and shows the way to sentient beings.

“If he sees that a world has newly formed and that sentient beings do not yet have the articles that sustain the body, then the bodhisattva becomes an artisan and displays for them every kind of trade.

“He does not make things that oppress and vex sentient beings; he speaks only of what benefits the world; incantations, medicinal herbs, and the many treatises — all such things he is able to expound.

The Gate of the Samādhi of Stooping to Be One with the World · The Great Function of the Act of Speech (Chengguan's outline · latter half): Entering Among the Outsiders and Acting as Their Guide

“All the excellent practices of the seers, in which humans and gods alike put their trust, and such hard practices of austerity — the bodhisattva too, as is fitting to them, is able to perform them all.

“Or he appears as one gone forth among the outsiders, or in mountain forests undergoes hardship of his own accord, or goes with body bare and without garments, and yet among such people acts as their teacher.

“Or he displays the various practices of wrong livelihood, practicing what is not the Dharma and holding this to be excellent; or he displays the dignified bearing of a brahmanical ascetic, and among such people acts as their foremost.

“Or he undergoes the scorching of the five heats, turning with the sun; or he keeps the ox-vow, the dog-vow, or the deer-vow; or he wears cast-off rags and serves the fire — in order to transform such people he acts as their guide.

“Or he displays visits to the shrines of the gods, or displays entering the waters of the Ganges, and eating roots and fruits — all of these he displays as his practice, and among such people constantly reflects upon the dharma in which he has already surpassed them.

“Or he displays squatting, or displays standing on one raised foot, or lies upon grass and thorns and upon ashes, or lies upon a wooden pestle in the quest for deliverance, and yet among such people acts as their teacher and head.

“Such are the many kinds of outsiders; observing what their minds understand, he works alongside them, and the austerities he displays the world can hardly bear, so that seeing them they are all tamed.

“Sentient beings, deluded, take up wrong teachings and dwell within evil views, undergoing many sufferings; the bodhisattva expounds for them the wondrous Dharma by skillful means, causing them all to understand the truth of what is real.

“Or with the incantatory speech of the borderlands he expounds the four truths; or with skillful secret speech he expounds the four truths; or with the plain speech of humankind he expounds the four truths; or with the secret speech of the gods he expounds the four truths;

“with distinguishing of the written word he expounds the four truths; with decisive determining of the sense he expounds the four truths; with the skillful refuting of other positions he expounds the four truths; with a principle that no outsider can shake he expounds the four truths;

“with the speech of the eight classes of gods and dragons he expounds the four truths; with speech of every kind whatsoever he expounds the four truths — with whatever speech and sound those sentient beings can understand, he expounds for them the four truths so as to set them free.

“All the dharmas of all the buddhas he sets forth in this way, with nothing left unexhausted; to know that the sphere of speech is beyond thought — this is called the power of the samādhi of expounding the Dharma.

The Gate of the Samādhi of the Benefit Conferred by the Light from the Hair-Pores · The Indication of the Gate and the General Distinguishing (Chengguan's outline · one verse): The Samādhi Named Ease and Joy

“There is an excellent samādhi named Ease and Joy, able universally to rescue and deliver the multitudes of beings, releasing a vast light beyond thought, so that those who see it are all tamed.

The Light from the Hair-Pores · Fine Manifesting and Shining Radiance (Chengguan's outline · the separate clarification of a single light of the hair-pores): The Light Has a Name, the Light Has a Cause

“The light he releases is named Fine Manifesting, and if there are sentient beings who meet with this light, it will surely bring them benefit and not be spent in vain, so that thereby they come to accomplish unsurpassed wisdom.

“That light displays the buddhas, displays the Dharma, displays the Saṅgha, and displays the right path; it displays also the buddha-stūpas and the buddha-images — it is because he did thus in ages past that he attains this light.

“He further releases a light named Shining Radiance, which eclipses the light of all the gods, and there is no darkness or obstruction it does not remove, so that universally it works the welfare of sentient beings.

“This light awakens all sentient beings, causing them to take up lamps and make offerings to the buddhas; and because he offered lamps to the buddhas, he attains to being the unsurpassed lamp of the world.

“In ages past he lit every kind of oil lamp and butter lamp, and lit torches of every kind of brightness, and offered to the buddhas the many fragrances, wondrous medicines, and fine jeweled candles — and thereby he obtained such a light as this.

The Light from the Hair-Pores · Ferrying Across and Extinguishing Craving (Chengguan's outline): Crossing the Four Torrents, Extinguishing the Thirsts of Craving

“He further releases a light named Ferrying Across, and this light awakens all sentient beings, causing them universally to arouse a mind of great vows and to deliver the multitudes within the sea of desire.

“If one can universally arouse a mind of great vows and deliver the multitudes within the sea of desire, then one can cross beyond the four torrents and guide sentient beings toward the city of liberation where there is no sorrow.

“In ages past, at the great waters along the roads people travel, he built bridges and rafts, and disparaged the conditioned and praised the quiescent — and thereby he obtained such a light as this.

“He further releases a light named Extinguishing Craving, and this light awakens all sentient beings, causing them to cast off the five desires and to think single-mindedly upon the wondrous savor of the Dharma of liberation.

“If one can cast off the five desires and think single-mindedly upon the wondrous savor of the Dharma of liberation, then one can with the Buddha's rain of sweet dew universally extinguish the many thirsts of craving in the world.

“In ages past he bestowed ponds, wells, and flowing springs, sought single-mindedly the unsurpassed path of awakening, and disparaged the five desires and praised meditation — and thereby he obtained such a light as this.

The Light from the Hair-Pores · Joy and Delight (Chengguan's outline): Longing for Awakening, Delighting in the Three Jewels

“He further releases a light named Joy, and this light awakens all sentient beings, causing them to long for the Buddha's awakening and to arouse the mind that vows to realize the path awakened to without a teacher.

“In ages past he set up images of the Tathāgata's great compassion, adorned with the many marks and seated upon flower-thrones, and constantly praised the most excellent merits of every kind — and thereby he obtained such a light as this.

“He further releases a light named Delight, and this light awakens all sentient beings, causing their minds to delight in the buddhas, and to delight in the Dharma and to delight in the Saṅgha.

“If one can constantly delight in the buddhas and delight also in the Dharma and in the Saṅgha, then within the assemblies of the Tathāgata one can accomplish the unsurpassed and profound patient acceptance of the Dharma.

“In ages past he awakened measureless sentient beings and caused them universally to be mindful of the three jewels, the Buddha, the Dharma, and the Saṅgha, and showed them the meritorious practice of arousing the mind — and thereby he obtained such a light as this.

The Light from the Hair-Pores · The Amassing of Blessings and Being Furnished with Wisdom (Chengguan's outline): Giving Without Restriction, Understanding Measureless Gates in a Single Thought

“He further releases a light named the Amassing of Blessings, and this light awakens all sentient beings, causing them to practice every kind of measureless giving, and with this merit to seek the unsurpassed path.

“In ages past he set up a great assembly of giving with no restriction, satisfying all who came to ask, and not letting their minds lack anything — and thereby he obtained such a light as this.

“He further releases a light named Furnished with Wisdom, and this light awakens all sentient beings, causing them, within one dharma and one thought, to understand measureless Dharma-gates.

“In ages past, for the sake of sentient beings, he distinguished the dharmas and determined decisively their true meaning, expounding the meaning of the Dharma well and without diminution — and thereby he obtained such a light as this.

The Light from the Hair-Pores · The Lamp of Wisdom and Freedom in the Dharma (Chengguan's outline): Knowing That Nature Is Empty and Still, Obtaining the Dhāraṇīs

“He further releases a light named the Lamp of Wisdom, and this light awakens all sentient beings, causing them to know that the nature of sentient beings is of itself empty and still, and that all dharmas are without any own-being.

“In ages past he expounded that all dharmas are empty and without a master, like an illusion, like a heat-haze, like the moon in water, and even like the images in a dream — and thereby he obtained such a light as this.

“He further releases a light named Freedom in the Dharma, and this light awakens all sentient beings, causing them to obtain the inexhaustible dhāraṇīs (the retentions), able to retain in full all the dharmas of the buddhas.

“In ages past he reverently made offerings to those who uphold the Dharma, attended upon and guarded the worthy and the noble, and gave to sentient beings the gift of the Dharma in every form — and thereby he obtained such a light as this.

The Light from the Hair-Pores · Able to Give Away and Removing Fever (Chengguan's outline): Governing the Stingy Mind, Upholding the Pure Precepts

“He further releases a light named Able to Give Away, and this light awakens the stingy among sentient beings, causing them to know that wealth and jewels are none of them lasting, so that they constantly delight in giving with a mind that does not cling.

“In ages past, though the stingy mind is hard to govern, he was able to govern it, understanding that goods are like a dream and like a floating cloud, and he increased the pure mind of giving — and thereby he obtained such a light as this.

“He further releases a light named Removing Fever, and this light awakens those who break the prohibitions, causing them universally to receive and uphold the pure precepts and to arouse the mind that vows to realize the path awakened to without a teacher.

“In ages past he exhorted and drew sentient beings on to receive and uphold the precepts, causing the ten paths of good action all to be made pure, and further caused them to arouse the mind that turns toward awakening — and thereby he obtained such a light as this.

The Light from the Hair-Pores · The Adornment of Patience and Valor (Chengguan's outline): Removing Hatred, Passing Beyond the Four Māras

“He further releases a light named the Adornment of Patience, and this light awakens those given to hatred, causing them to remove the hating mind and to leave behind self-conceit, and constantly to delight in the dharma of patient endurance and gentle harmony.

“In ages past, when sentient beings were violent and evil and hard to bear with, for the sake of awakening his mind did not waver, and he constantly delighted to extol the merit of patience — and thereby he obtained such a light as this.

“He further releases a light named Valor, and this light awakens the indolent, causing them constantly, among the three jewels, to revere and make offerings without weariness.

“If one can constantly among the three jewels revere and make offerings without weariness, then one can pass beyond the sphere of the four māras and swiftly accomplish the unsurpassed awakening of a buddha.

“In ages past he exhorted and transformed sentient beings and urged them to press on, constantly and diligently making offerings to the three jewels, and when the Dharma was about to perish he guarded it single-mindedly — and thereby he obtained such a light as this.

The Light from the Hair-Pores · Quiescence and the Adornment of Wisdom (Chengguan's outline): Leaving Distraction, Realizing the Truths and Understanding Dependent Arising

“He further releases a light named Quiescence, and this light awakens those whose minds are distracted, causing them to leave far behind craving, hatred, and delusion, so that their minds do not waver and they enter right concentration.

“In ages past he cast off every bad friend, meaningless talk, and defiled conduct, and praised meditation and the wilderness retreat (araṇya, the place of quiet) — and thereby he obtained such a light as this.

“He further releases a light named the Adornment of Wisdom, and this light awakens the foolish and confused, causing them to realize the truths and understand dependent arising, so that their faculties and their wisdom are all penetrating.

“If one can realize the truths and understand dependent arising, so that faculties and wisdom are all penetrating, then one obtains the dharma of the sun-lamp samādhi, and by the light of wisdom accomplishes the fruit of buddhahood.

“In ages past he was able to give away even the wealth of his country and his own person, and for the sake of awakening sought the right Dharma, and having heard it diligently expounded it for sentient beings — and thereby he obtained such a light as this.

The Light from the Hair-Pores · The Buddha's Wisdom and Fearlessness: Seeing Measureless Buddhas, Bestowing Fearlessness

“He further releases a light named the Buddha's Wisdom, and this light awakens all who have consciousness, causing them to see measureless and boundless buddhas, each seated upon a jeweled lotus flower.

“In ages past he praised the Buddha's majestic virtue and his liberation, expounded the Buddha's freedom as without measure, and made manifest the Buddha's powers and supernormal faculties — and thereby he obtained such a light as this.

“He further releases a light named Fearlessness, and this light touches those who are afraid, so that all the poisons and harms inflicted by non-human beings are one and all swiftly removed and extinguished.

“In ages past he was able to bestow fearlessness upon sentient beings, and wherever there was vexation and harm he urged it to stop, and rescued those in distress and calamity, the orphaned and the destitute — and thereby he obtained such a light as this.

The Light from the Hair-Pores · Security and Seeing the Buddha: Removing the Suffering of Sickness, Seeing the Buddha at the End of Life

“He further releases a light named Security, and this light shines upon those who are sick, causing them to be rid of every pain, and all to obtain the joy of samādhi in right concentration.

“In ages past he gave good medicine to save people from their ailments, prolonged life with wondrous jewels and anointed the body with fragrance, and provided butter, oil, milk, and honey for food and drink — and thereby he obtained such a light as this.

“He further releases a light named Seeing the Buddha, and this light awakens those who are about to pass away, causing them, according to what they call to mind, to see the Tathāgata, and at the end of life to be born in his pure land.

“In ages past, when he saw those at the point of death he exhorted them to be mindful of the Buddha, and further showed them a venerable image so that they might gaze upon it with reverence, and caused them to take deep refuge in and look up to the Buddha — and thereby he obtained such a light as this.

The Light from the Hair-Pores · Delight in the Dharma and Wondrous Sound: Rejoicing in the Right Dharma, Hearing All Sounds as the Buddha's Voice

“He further releases a light named Delight in the Dharma, and this light awakens all sentient beings, causing them constantly to rejoice in the right Dharma, hearing it, setting it forth in exposition, and writing it out.

“In ages past, when the Dharma was about to come to an end, he was able to expound it for others, filling to the full the minds of those who sought the Dharma, and he loved and delighted in the Dharma and diligently cultivated its practice — and thereby he obtained such a light as this.

“He further releases a light named Wondrous Sound, and this light opens the awakening of the bodhisattvas, and can cause all the sounds there are in the three realms to be heard by the hearer as the voice of the Tathāgata.

“In ages past with a great voice he extolled the buddhas, and gave as gifts bells and every kind of music, and universally caused the world to hear the voice of the Buddha — and thereby he obtained such a light as this.

The Light from the Hair-Pores · Bestowing Sweet Dew and the Most Excellent: Casting Off Heedlessness, Hearing the Ascendant Dharma

“He further releases a light named Bestowing Sweet Dew, and this light opens the awakening of all sentient beings, causing them to cast off every heedless practice and to cultivate in full every kind of merit.

“In ages past he expounded that conditioned dharmas are not secure, that measureless suffering and vexation fill them everywhere, and he constantly delighted to extol the joy of quiescence — and thereby he obtained such a light as this.

“He further releases a light named the Most Excellent, and this light opens the awakening of all sentient beings, causing them in the presence of the buddhas universally to hear the ascendant dharmas of the precepts, concentration, and wisdom.

“In ages past he constantly delighted to extol the excellent precepts, excellent concentration, and surpassing wisdom of all the buddhas, and did so in order to seek the unsurpassed path — and thereby he obtained such a light as this.

The Light from the Hair-Pores · The Adornment of Jewels and the Adornment of Fragrance: Obtaining Treasuries of Jewels, Gladdening the Mind at the Fragrance

“He further releases a light named the Adornment of Jewels, and this light awakens all sentient beings, causing them to obtain treasuries of jewels without end, and with them to make offerings to the Tathāgatas.

“In ages past with every kind of fine and wondrous jewel he made offerings to the buddhas and to the buddha-stūpas, and gave them also to the poor and the destitute — and thereby he obtained such a light as this.

“He further releases a light named the Adornment of Fragrance, and this light awakens all sentient beings, so that those who smell it are gladdened in mind and shall assuredly accomplish the merits of a buddha.

“In ages past with the wondrous fragrances of humans and gods he anointed the ground as an offering to all the most excellent lords, and used them also in building stūpas and buddha-images — and thereby he obtained such a light as this.

The Light from the Hair-Pores · Mixed Adornment and Pure Cleanliness: Banners and Canopies Filling All, Making the Ground Level

“He further releases a light named Mixed Adornment, with jeweled banners and pennons and canopies beyond number, incense burning and flowers scattered and every kind of music sounding, filling the towns within and without.

“In ages past with subtle and wondrous sounds of music, and with the many fragrances, wondrous flowers, banners and canopies, and every kind of adornment, he made offerings to the buddhas — and thereby he obtained such a light as this.

“He further releases a light named Pure Cleanliness, which can make the surface of the ground level as the palm of a hand; in ages past he adorned the buddha-stūpas and their precincts — and thereby he obtained such a light as this.

The Light from the Hair-Pores · Great Cloud and Ornaments: Raining Fragrant Water, Giving Fine Garments

“He further releases a light named Great Cloud, which can raise clouds of fragrance and rain down fragrant water; in ages past he sprinkled the buddha-stūpas and courtyards with fragrant water — and thereby he obtained such a light as this.

“He further releases a light named Ornaments, which can cause those whose bodies are bare to obtain fine garments; in ages past he gave away wondrous things that adorn the body — and thereby he obtained such a light as this.

The Light from the Hair-Pores · Fine Savor and Great Wealth: The Hungry Obtain Food, the Poor Obtain Jewels

“He further releases a light named Fine Savor, which can cause those who are hungry to obtain fine food; in ages past he gave away every kind of choice viand — and thereby he obtained such a light as this.

“He further releases a light named Great Wealth, which causes the poor and destitute to obtain treasuries of jewels; in ages past with inexhaustible goods he gave to the three jewels — and thereby he obtained such a light as this.

The Light from the Hair-Pores · The Purity of the Six Faculties, Eye, Ear, Nose, Tongue, Body, and Mind: Six Lights of the Faculties, Six Causes in Ages Past

“He further releases a light named Purity of the Eye, which can cause the blind to see the many forms; in ages past he gave lamps to the buddhas and the buddha-stūpas — and thereby he obtained such a light as this.

“He further releases a light named Purity of the Ear, which can cause the deaf all to hear well; in ages past with drums and music he delighted the buddhas and the buddha-stūpas — and thereby he obtained such a light as this.

“He further releases a light named Purity of the Nose, which causes fragrances never smelled before to be smelled; in ages past he gave incense to the buddhas and the buddha-stūpas — and thereby he obtained such a light as this.

“He further releases a light named Purity of the Tongue, which can with a lovely voice extol the buddhas and remove forever coarse and unwholesome speech — and thereby he obtained such a light as this.

“He further releases a light named Purity of the Body, which causes those whose faculties are defective to be made whole; in ages past with his body he bowed to the buddhas and the buddha-stūpas — and thereby he obtained such a light as this.

“He further releases a light named Purity of the Mind, which causes those who have lost their mindfulness to obtain right mindfulness, and to attain freedom in all their practice of samādhi — and thereby he obtained such a light as this.

The Light from the Hair-Pores · The Purity of the Six Objects, Form, Sound, Scent, Taste, Touch, and Dharma: Six Lights of the Objects, Six Causes in Ages Past

“He further releases a light named Purity of Form, which causes people to see the forms of the buddhas that are beyond thought; in ages past with the many wondrous colors he adorned the buddha-stūpas — and thereby he obtained such a light as this.

“He further releases a light named Purity of Sound, which causes people to know that the nature of sound is of itself empty and still, and to contemplate the dependent arising of sound as an echo in a valley — and thereby he obtained such a light as this.

“He further releases a light named Purity of Scent, which causes every kind of foul stench to become fragrant and clean; in ages past with fragrant water he washed the buddha-stūpas and the tree of awakening — and thereby he obtained such a light as this.

“He further releases a light named Purity of Taste, which can remove the poison in every kind of food and savor; in ages past he constantly made offerings to the Buddha, to the Saṅgha, and to his father and mother — and thereby he obtained such a light as this.

“He further releases a light named Purity of Touch, which can cause every harsh touch to become soft; spears, lances, swords, and halberds rain down from the sky, and he causes them all to be turned into wondrous flower-garlands.

“This is because in ages past he anointed the roads with fragrance, scattered flowers, and spread out garments, escorting the Tathāgata and causing the Buddha to tread upon them — and so today he obtains such a light as this.

“He further releases a light named Purity of Dharma, which can cause all the hair-pores to set forth wondrous Dharma beyond thought, so that the sentient beings who hear it are gladdened and awakened.

“Namely: that dharmas arisen from causes and conditions are from the first unarisen; that the dharma-body of the buddhas is not a body of form; that the nature of dharmas abides constantly like empty space — it is because he expounded such a meaning as this that he has such a light as this.

Concluding the Summary and Showing the Breadth (Chengguan's outline · one verse): Gates of Light as Many as the Sands of the Gaṅgā

“Such gates of light of every kind, as many as the sands of the Gaṅgā and without limit of number, all issue forth from the hair-pores of the Great Seer (the Buddha), and the work each one does is in each case different.

Displaying by Class the Working of the Light from the Hair-Pores · Concluding That upon Which the Function Rests (Chengguan's outline · one verse): As One Hair-Pore Is, So Are All Hair-Pores

“As with the light released from a single hair-pore, measureless and numberless as the sands of the Gaṅgā, so it is with all the hair-pores — this is the power of the Great Seer's samādhi.

Explaining and Establishing the Extent (Chengguan's outline): The Light Follows the Original Practice, the Seeing Follows the Conditions of Past Lives

“As with the light obtained from his original practice, so it accords with those who in past lives shared the same conditions and the same practice; and because he releases light today, so it is likewise — this is the freedom of the Great Seer's wisdom.

“Those who in ages past cultivated works of blessing together with him, and those who loved and delighted in what he cultivated and were able to rejoice with him, and those who saw what he did and likewise rejoiced — these are all able to see this light.

The Benefit of the Light to Those Who Hear and Have Faith (Chengguan's outline · beginning with one verse): Seeing and Not Seeing Lies in the Capacity, Not in the Light

“If a person cultivates works of blessing of every kind of his own, and makes offerings to buddhas beyond number, and constantly cherishes a longing for the Buddha's merits, such a person is the one this light is to awaken.

“It is just as one born blind does not see the sun, and this is not because no sun rises in the world; those who have eyes all see it plainly, and each according to his own affairs cultivates his own work.

“So too is the light of the great being: those who have wisdom are all able to see it, while ordinary people and those of wrong faith and poor understanding are not able to see this light.

“Palaces and carriages made of maṇi jewels, anointed and polished with wondrous jewels and rare fragrance, are furnished naturally to those who have merit, and are not what the virtueless can occupy.

“So too is the light of the great being: those who have deep wisdom are all touched by it, while ordinary and foolish people of wrong faith and poor understanding are not able to see this light.

“If a person hears of the differences among these lights and is able to give rise to a pure and deep faith and understanding, he will be able to cut off forever every net of doubt and swiftly to accomplish the unsurpassed banner of merit.

The Gate of the Samādhi of the Splendor of Principal and Companions (Chengguan's outline · six verses): Like the Bright Moon Among the Stars

“There is an excellent samādhi able to bring forth the adornment of a retinue, all of it free; within all the lands of the ten quarters the assemblies of the sons of the Buddha are beyond compare.

“There is a wondrous lotus flower adorned with light, its measure equal to the three-thousandfold great-thousand world-system, and his body sits upright upon it and fills it — this is the supernormal power of this samādhi.

“There are further wondrous lotus flowers as many as the dust-motes of ten lands surrounding it, and the sons of the Buddha sit within them — this is the majestic and supernormal power of dwelling in this samādhi.

“These sentient beings in past lives accomplished wholesome causes and conditions and cultivated in full the merits of the Buddha, and therefore they surround the bodhisattva, joining their palms together and gazing up at him without ever having enough.

“Just as the bright moon dwells among the many stars, so too does the bodhisattva dwell amid the great assembly — such is the dharma that the great being practices, and this is the majestic and supernormal power of entering this samādhi.

“As is displayed in one quarter, with the assemblies of the sons of the Buddha surrounding him together, so it is likewise in every quarter — this is the majestic and supernormal power of dwelling in this samādhi.

The Gate of the Samādhi of Stillness and Function Without Shore · The Indication of the Name and the General Distinguishing (Chengguan's outline · one verse): The Samādhi Named Net of Quarters

“There is an excellent samādhi named Net of Quarters; the bodhisattva dwelling in it opens and shows extensively, manifesting his body universally in every quarter, either displaying entry into concentration or displaying issuing from it.

Stillness and Function Without Shore · Freedom with Respect to the Receptacle World (Chengguan's outline): Entering in the East and Issuing in the West

“Or in the eastern quarter he enters right concentration and in the western quarter he issues from concentration; or in the western quarter he enters right concentration and in the eastern quarter he issues from concentration; or in some other quarter he enters right concentration and in some other quarter he issues from concentration.

“Thus entering and issuing throughout the ten quarters — this is called the power of a bodhisattva's samādhi.

“Throughout all the lands of the eastern quarter, the Tathāgatas there are without number, and he displays himself before every buddha, drawing near universally, while dwelling in samādhi still and unmoving.

Stillness and Function Without Shore · Freedom with Respect to the World of Right and Perfect Awakening (Chengguan's outline): Still in Concentration While the Offerings Do Not Cease

“And in the presence of all the buddhas and Tathāgatas of the western worlds, he displays rising from samādhi and cultivating measureless offerings extensively.

“Throughout all the lands of the western quarter, the Tathāgatas there are without number, and he displays himself before every buddha, drawing near universally, while dwelling in samādhi still and unmoving.

“And in the presence of all the buddhas and Tathāgatas of the eastern worlds, he displays rising from samādhi and cultivating measureless offerings extensively.

“Thus into all the worlds of the ten quarters the bodhisattva enters with none left out, either displaying samādhi still and unmoving, or displaying reverent offerings to the buddhas.

Stillness and Function Without Shore · Freedom in Faculty and Object Set over Against One Another (Chengguan's outline): The Six Faculties and Six Objects Entering and Issuing in One Another

“Within the faculty of the eye he enters right concentration; within the object-field of form he issues from concentration, displaying that the nature of form is beyond thought, so that no god or human is able to know it.

“Within the object-field of form he enters right concentration; from the faculty of the eye he rises from concentration with a mind undistracted, expounding that the eye is from the first unarisen and has no rising, its nature empty and still, without anything done.

“Within the faculty of the ear he enters right concentration; within the object-field of sound he issues from concentration, distinguishing all speech and sound, so that neither gods nor humans are able to know it.

“Within the object-field of sound he enters right concentration; from the faculty of the ear he rises from concentration with a mind undistracted, expounding that the ear is from the first unarisen and has no rising, its nature empty and still, without anything done.

“Within the faculty of the nose he enters right concentration; within the object-field of scent he issues from concentration, universally obtaining all the finest fragrances, so that neither gods nor humans are able to know it.

“Within the object-field of scent he enters right concentration; from the faculty of the nose he rises from concentration with a mind undistracted, expounding that the nose is from the first unarisen and has no rising, its nature empty and still, without anything done.

“Within the faculty of the tongue he enters right concentration; within the object-field of taste he issues from concentration, universally obtaining all the finest savors, so that neither gods nor humans are able to know it.

“Within the object-field of taste he enters right concentration; from the faculty of the tongue he rises from concentration with a mind undistracted, expounding that the tongue is from the first unarisen and has no rising, its nature empty and still, without anything done.

“Within the faculty of the body he enters right concentration; within the object-field of touch he issues from concentration, well able to distinguish every kind of touch, so that neither gods nor humans are able to know it.

“Within the object-field of touch he enters right concentration; from the faculty of the body he rises from concentration with a mind undistracted, expounding that the body is from the first unarisen and has no rising, its nature empty and still, without anything done.

“Within the faculty of the mind he enters right concentration; within the object-field of dharmas he issues from concentration, distinguishing the characteristics of all dharmas, so that neither gods nor humans are able to know it.

“Within the object-field of dharmas he enters right concentration; from the faculty of the mind he rises from concentration with a mind undistracted, expounding that the mind is from the first unarisen and has no rising, its nature empty and still, without anything done.

Stillness and Function Without Shore · Freedom with Respect to Other Bodies and the Receptacle World (Chengguan's outline · “second, from ‘a youth’ onward”): Entering in This Body, Issuing in That

“Within the body of a youth he enters right concentration and within the body of a man in his prime he issues from concentration; within the body of a man in his prime he enters right concentration and within the body of an old man he issues from concentration; within the body of an old man he enters right concentration and within the body of a good woman he issues from concentration; within the body of a good woman he enters right concentration and within the body of a good man he issues from concentration;

“within the body of a good man he enters right concentration and within the body of a nun he issues from concentration; within the body of a nun he enters right concentration and within the body of a monk he issues from concentration; within the body of a monk he enters right concentration and within the body of one still training or beyond training he issues from concentration; within the body of one still training or beyond training he enters right concentration and within the body of a pratyekabuddha he issues from concentration;

“within the body of a pratyekabuddha he enters right concentration and, displaying the body of a Tathāgata, he issues from concentration; within the body of a Tathāgata he enters right concentration and within the bodies of the gods he issues from concentration; within the bodies of the gods he enters right concentration and within the body of a great dragon he issues from concentration; within the body of a great dragon he enters right concentration and within the body of a yakṣa he issues from concentration;

“within the body of a yakṣa he enters right concentration and within the body of a ghost-spirit he issues from concentration; within the body of a ghost-spirit he enters right concentration and from within a single hair-pore he issues from concentration; within a single hair-pore he enters right concentration and from all the hair-pores he issues from concentration; within all the hair-pores he enters right concentration and from the tip of a single hair he issues from concentration;

“at the tip of a single hair he enters right concentration and within a single mote of dust he issues from concentration; within a single mote of dust he enters right concentration and within all motes of dust he issues from concentration; within all motes of dust he enters right concentration and within the adamantine ground he issues from concentration; within the adamantine ground he enters right concentration and upon a maṇi tree he issues from concentration;

“upon a maṇi tree he enters right concentration and within the Buddha's light he issues from concentration; within the Buddha's light he enters right concentration and within the rivers and seas he issues from concentration; within the rivers and seas he enters right concentration and within the fire element he issues from concentration; within the fire element he enters right concentration and in the wind element he rises from concentration with a mind undistracted;

“within the wind element he enters right concentration and within the earth element he issues from concentration; within the earth element he enters right concentration and within the palaces of the gods he issues from concentration; within the palaces of the gods he enters right concentration and in empty space he rises from concentration with a mind undistracted.

The General Conclusion That It Is Beyond Thought (Chengguan's outline · one verse): The Freedom of Samādhi Is Beyond Thought

“This is what is called one of measureless merits, whose freedom in samādhi is beyond thought, and which all the buddhas of the ten quarters, throughout measureless kalpas, could not exhaust in the telling.

The Section of Illustrating the Profound Purport by Simile · That No Simile Can Serve as a Simile, and the Simile of the Śrāvakas: Simile Cannot Liken It, and Yet by Simile the Sense Is Understood

“All the Tathāgatas together expound that the ripening of sentient beings' deeds is beyond thought, that the transformations of the dragons and the Buddha's freedom, and the supernormal power of a bodhisattva too, are alike beyond thought.

“One would display it by simile, but in the end there is no simile that can be a simile for this; yet those persons of wisdom and penetrating understanding do, by reason of simile, understand its sense.

“The hearers, their minds dwelling in the eight liberations, are free in all that they manifest, able with one body to manifest many bodies, and again to make of many bodies one body.

“Within empty space they enter the concentration of the light of fire, and walking, standing, sitting, and lying down are all in the air; water issues from the upper part of the body and fire from the lower, or fire from the upper and water from the lower.

“All this is within a single thought, with every kind of freedom without bound or measure.

“They are not furnished with great compassion, nor do they seek the buddha-path for the sake of sentient beings, and still they can manifest such things beyond thought — how much more so that free power which greatly benefits!

Illustrating the Profound Purport · The Images of Sun and Moon and the Fourfold Army in Clear Water: Universal Manifesting and Yet Without Discrimination

“It is just as the sun and moon course through empty space, and their images pervade everywhere throughout the ten quarters, so that in springs and pools, marshes and the water in vessels, and in the rivers and seas made of the many jewels, there is none in which the image does not appear.

“So too are the bodhisattva's forms and images: throughout the ten quarters he universally manifests beyond thought, and this is the dharma of freedom in samādhi, which only a Tathāgata can realize and penetrate.

“It is as when in clear water there appear the images of the elephant troops, the horse troops, the chariot troops, and the foot troops, each distinct and unmixed; and swords, halberds, bows, and arrows are of many kinds, and armor, helmets, and carriages too are of more than one sort.

“According to all the differences of their forms there is none that does not appear within the water, and yet the water of itself has no discrimination — so too is the bodhisattva's samādhi.

Illustrating the Profound Purport · The Sea-God Fine Sound and the Woman Named Eloquence: If Those Still Bound Are Thus, How Much More a Bodhisattva

“Within the great ocean there is a god named Fine Sound, whose voice complies universally with the sentient beings of the sea, so that all their speech he can discern, and causes them all to be delighted.

“That god still has craving, hatred, and delusion, and yet can well understand every kind of sound — how much more one furnished with the free power of retention: could he fail to gladden the assembly!

“There is a woman named Eloquence, born because her father and mother made supplication to a god; if there be a person who has left evil and delights in what is true, she enters into that person's body and eloquence of wondrous kind is born.

“She still has craving, hatred, and delusion, and yet can bestow eloquence according to a person's conduct — how much more a bodhisattva furnished with wisdom: could he fail to bestow benefit upon sentient beings!

Illustrating the Profound Purport · The Illusionist and the Asuras: Even Conjuring Can Delight the World

“It is as when an illusionist knows the arts of illusion and can manifest every kind of measureless thing, in a moment producing sun, moon, and years, and making a city rich and abundant, vast and at ease.

“The illusionist still has craving, hatred, and delusion, and yet can by the power of illusion delight the world — how much more the power of meditation and liberation: could it fail to gladden the assembly!

“When the gods and the asuras do battle, the asuras are defeated, bleed, and withdraw, and their weapons, chariots, and their hosts of followers all at once hide themselves away so that they cannot be seen.

“They still have craving, hatred, and delusion, and yet can work transformations beyond thought — how much more one who dwells in the supernormal powers and the dharma of fearlessness: how should he be unable to display freedom!

Illustrating the Profound Purport · Indra's Elephant King and the Asura Treading the Sea: The Transformations of Those Still Bound

“Śakra, lord of the gods (Indra), has an elephant king, and when it knows that the lord of the gods wishes to go forth, it transforms itself into thirty-three heads, and each head is furnished with six tusks;

“upon each tusk there are seven pools, and the water of the pools is pure, fragrant, clear, and brimming full; and within each of these pure pools there are seven lotus flowers, wondrously adorned;

“and upon each of those adorned lotus flowers there are seven heavenly maidens, all skilled in the arts, who play every kind of music and take their pleasure together with Indra.

“That elephant is sometimes able to cast off its original form and transform its body to be the same as the gods', its bearing and its comings and goings all alike theirs — it has such supernormal power of transformation as this.

“It still has craving, hatred, and delusion, and yet can manifest these supernormal powers — how much more one furnished with skillful means and wisdom: could he fail to be free in the concentrations!

“Again, an asura transforms his body and, treading the adamantine limit, stands within the sea, so that the sea, deep as it is, reaches only to his middle, and his head stands level with Mount Sumeru.

“He still has craving, hatred, and delusion, and yet can manifest such great supernormal power — how much more one who subdues the enmity of the māras, the lamp that illumines the world: could he be without free and majestic supernormal power!

Illustrating the Profound Purport · Indra's Thousand Eyes and the Heavenly Drum of Trāyastriṃśa (Chengguan's outline): A Small Power of Merit Can Yet Crush the Foe, a Formless Sound Can Yet Benefit the Gods

“When the gods and the asuras do battle, Indra's supernormal power is beyond thought: according to the number of the asura host, he manifests bodies equal to theirs and opposes them.

“The asuras give rise to this thought: ‘Śakra, lord of the gods, is coming against me; he will surely seize my body and bind it with the five bonds’ — and thereupon all of them are worn down with anxiety.

“Indra manifests his body with a thousand eyes, holding the adamantine cudgel from which flames issue, clad in armor and bearing a staff of the utmost majesty; and the asuras, seeing him from afar, withdraw and submit.

“By that small power of merit he is yet able to crush a great foe — how much more one who delivers all beings and is furnished with merit: could he fail to be free!

“Within Trāyastriṃśa Heaven there is a heavenly drum, born of itself out of the ripening of deeds in heaven; when it knows that the host of gods are heedless, it sends forth of itself in the air a sound such as this:

“‘All the five desires are impermanent, like foam gathered upon water, false in their nature; all existences are like a dream, like a heat-haze, and also like a floating cloud, like the moon in water.

“‘Heedlessness is enmity and is vexation; it is not the path of sweet dew but the road of birth-and-death; if a person performs practices of heedlessness, he is entering the mouth of the great fish of death.

“‘This is the root of all the sufferings of the world, which all the noble ones abhor; the qualities of the five desires are of a nature to perish, and you should love and delight in the Dharma that is real.’

“The gods of the Thirty-Three, hearing this sound, all come up together into the Hall of the Fine Dharma, and Indra expounds for them the wondrous Dharma, causing them all to comply with quiescence and to put away craving.

“That sound is formless and cannot be seen, and yet it can benefit the host of gods — how much more one who manifests bodies of form according as the minds of sentient beings delight: could he fail to deliver the multitudes!

“When the gods and the asuras do battle, the gods have the power of surpassing merit, and the heavenly drum sends forth a sound telling them: ‘You should have no anxiety and no fear!’

“The gods, hearing this admonishing sound, put away anxiety and increase in strength; and thereupon the asuras are shaken in mind, and the hosts they lead all withdraw.

“The wondrous concentration of sweet dew is like that heavenly drum, constantly sending forth the quiescent sound that subdues the māras, and with great compassion and pity delivering all, universally causing sentient beings to extinguish their afflictions.

Illustrating the Profound Purport · Indra Responding to the Goddesses and the Kings of the Heaven of Free Enjoyment and of Brahmā (Chengguan's outline): Even Worldly Freedom Is Thus

“Indra responds universally before all the heavenly maidens — and the maidens are ninety-two nayutas in number — causing each of them to think within herself: ‘The lord of the gods is taking his pleasure with me alone.’

“As he responds universally among the heavenly maidens, so it is likewise within the Hall of the Fine Dharma, where in a single thought he can display supernormal power and go before them all to expound the Dharma.

“Indra still has craving, hatred, and delusion, and yet can cause his retinue all to rejoice — how much more the supernormal power of great skillful means: could it fail to gladden them all!

“The king of the six heavens, the Heaven of Free Enjoyment of Others' Emanations, attains great freedom within the realm of desire, and with deeds, delusion, and suffering as his net binds all ordinary beings.

“He still has craving, hatred, and delusion, and yet attains freedom over sentient beings — how much more one furnished with the ten kinds of free power: could he fail to make the assembly walk with him!

“The great Brahmā king of the three-thousandfold world, in all the places where the Brahmā gods dwell, is able to manifest his body seated there and to send forth the wondrous Brahmā voice.

“He dwells within the Brahmā path of the world, and his meditation and supernormal powers are yet as he wishes — how much more one unsurpassed and beyond the world: could he fail to be free in meditation and liberation!

Illustrating the Profound Purport · Maheśvara and the Great Wind That Raises Up the World: Counting the Raindrops, Raising Up the World

“The wisdom of the god Maheśvara is free, so that when the dragon king of the great ocean sends down rain, he is able to distinguish and count the drops one by one, discerning them all within a single thought.

“One who through measureless koṭis of kalpas has diligently cultivated and obtained this unsurpassed wisdom of awakening — how should he not, in a single thought, universally know the minds of all sentient beings!

“The ripening of sentient beings' deeds is beyond thought: by the power of the great wind the world is raised up, the vast seas, the mountains, and the palaces of the gods, the light of the many jewels and the kinds of the myriad things.

“The wind can also raise clouds and send down great rain, and can also scatter and dissolve the masses of cloud, and can also ripen all the grains, and can also bring ease to all the multitudes of beings.

“The wind cannot train in the perfections, nor does it train in the merits of a buddha, and still it can accomplish things beyond thought — how much more one furnished with all the vows!

Illustrating the Profound Purport · The Sounds That Please and the Even Seal of the Great Ocean: Knowing Sound as Echo, Embracing Without Refusal

“The sounds of every kind made by men and by women, the sounds of every kind of bird and beast, and the sounds of the great sea, of flowing streams, and of rolling thunder, are all able to please the minds of sentient beings.

“How much more one who knows that the nature of sound is like an echo and who has attained unobstructed and wondrous eloquence, responding universally to sentient beings and expounding the Dharma for them: could he fail to gladden the world!

“The great ocean has a rare and singular property, that it can be an even seal for all things; sentient beings, jewels, and flowing streams — all of them it embraces universally with nothing refused.

“One who has inexhaustible meditation and liberation is such an even seal likewise: merit, wisdom, and every kind of wondrous practice — all of them he cultivates universally without ever having enough.

Illustrating the Profound Purport · The Dragon King at Play · Cloud-Colors and Lightning: Differing According to the Place

“When the dragon king of the great ocean is at his play, he is free universally in every place, and the clouds he raises fill and pervade the four continents, and those clouds have adornments of every color —

“in the sixth heaven, the Heaven of Free Enjoyment of Others' Emanations, the color of the clouds there is like true gold; above the Heaven of Delight in Emanations it is the color of red pearls; in Tuṣita Heaven it is the color of frost and snow;

“above Yāma Heaven it is the color of lapis lazuli; in Trāyastriṃśa it is the color of agate; above the heaven of the four kings it is the color of crystal; above the waters of the great ocean it is the color of adamant;

“among the kiṃnaras it is the color of wondrous fragrance; in the dwellings of the dragons it is the color of lotus flowers; in the dwellings of the yakṣas it is the color of white geese; among the asuras it is the color of mountain rock;

“in the continent of Uttarakuru it is the color of golden flame; in Jambudvīpa it is the color of blue jewels; and in the remaining two continents it is an adornment of mixed colors, appearing in response to what sentient beings delight in.

“Again, as with the Heaven of Free Enjoyment of Others' Emanations, the lightning within the clouds shines like the light of the sun; above the Heaven of Delight in Emanations it is like moonlight; above Tuṣita Heaven it is like jambūnada gold;

“above Yāma Heaven it is the color of white jade and snow; in Trāyastriṃśa it is the color of golden flame; above the heaven of the four kings it is the color of the many jewels; within the great ocean it is the color of red pearls;

“in the realm of the kiṃnaras it is the color of lapis lazuli; in the dwellings of the dragon kings it is the color of jewel-treasuries; where the yakṣas dwell it is the color of crystal; among the asuras it is the color of agate;

“in the region of Uttarakuru it is the color of fire-pearls; in Jambudvīpa it is the color of indranīla; and in the remaining two continents it is an adornment of mixed colors — as with the color of the clouds, so it is with the lightning.

Illustrating the Profound Purport · The Dragon King at Play · Thunder-Sounds and What Is Rained Down: Thunder-Sounds and Rains Differing According to the Place

“In the Heaven of Free Enjoyment of Others' Emanations the thunder is like the Brahmā voice; within the Heaven of Delight in Emanations it is like the sound of a great drum; above Tuṣita Heaven it is like the sound of singing; above Yāma Heaven it is like the sound of heavenly maidens;

“in that Trāyastriṃśa Heaven it is like the sounds of every kind made by the kiṃnaras; in the dwellings of the gods, the four world-guarding kings, it is like the sound made by the gandharvas;

“within the sea it is like the sound of two mountains striking together; among the kiṃnaras it is like the sound of flutes and pipes; within the cities of the dragons it is like the sound of the kalaviṅka bird; where the yakṣas dwell it is like the voices of dragon maidens;

“among the asuras it is like the sound of the heavenly drum; and within the human destiny it is like the sound of the ocean tide.

“The Heaven of Free Enjoyment of Others' Emanations rains down wondrous fragrance, adorned with mixed flowers of every kind; the Heaven of Delight in Emanations rains down tāla flowers, mandārava flowers, and marsh-fragrance;

“above Tuṣita Heaven it rains down maṇi jewels furnished with the adornments of every kind of jewel, the pearls in their topknots like moonlight, and fine garments of the color of true gold;

“within Yāma Heaven it rains down banners, pennons, and jeweled canopies, flower-garlands, unguents, and wondrous ornaments, fine garments of the color of red true pearls, and every kind of music in multitude;

“Trāyastriṃśa rains down wish-granting jewels, hard black aloeswood and sandalwood, saffron, keśara, tamāla, and the rest, and wondrous flowers mingled with fragrant waters rain down;

“within the cities of the world-guardians it rains down fine viands, furnished with color, fragrance, and savor, that increase one's strength; and it rains down also the many wondrous jewels beyond thought — all of this is done by the dragon king.

Illustrating the Profound Purport · The Dragon King at Play · The Rains in the Sea and in the Four Continents (Chengguan's outline): The Dragon King Is Free and Yet His Body Does Not Move

“Again, within that great ocean the rain pours down unbroken like the shafts of chariots, and it rains down also inexhaustible great treasuries of jewels, and rains down also jewels of every kind of adornment.

“In the realm of the kiṃnaras it rains down necklaces, and lotus flowers of the many colors, garments and jewels; and the fragrances of vārṣika and mallikā, and the sounds of every kind of music are all complete;

“within the cities of the dragons it rains down red pearls; within the cities of the yakṣas it rains down radiant maṇi jewels; among the asuras it rains down weapons, with which to crush and subdue every foe;

“within Uttarakuru it rains down necklaces, and rains down also measureless fine flowers; and in the two continents of Pūrvavideha and Aparagodānīya it rains down articles of adornment of every kind;

“Jambudvīpa it rains upon with pure water, fine and moistening and always in season, nurturing the many flowers, fruits, and healing herbs, and ripening all the crops in the fields.

“Such measureless wondrous adornments, the clouds, lightning, and thunderous rains of every kind, the dragon king in his freedom is able to make them all, and yet his body does not move and is without discrimination.

Illustrating the Profound Purport · The Concluding Exposition That Displays the Virtue (Chengguan's outline · one verse): If the Dragon King Is Thus, How Much More One Who Enters the Sea of the Dharma

“He dwells within the sea of the world, and still can manifest such power beyond thought — how much more one who enters the sea of the Dharma and is furnished with merit: could he fail to work great supernormal transformations!

“The gates of liberation of those bodhisattvas no simile whatever is able to display; I now, by means of these similes, expound only in summary their free power.

The Section of Comparative Measure and Exhortation to Uphold · Concluding the Preceding Six Wisdoms (Chengguan's outline · one verse): The Names of the Six Wisdoms

“The first wisdom, the vast wisdom, the true wisdom, the boundless wisdom, the excellent wisdom, and the surpassingly excellent wisdom — such a Dharma-gate has now been expounded.

The Rarity of Receiving It in Faith (Chengguan's outline · eight verses): To Be Able to Have Faith in This Dharma Is the Hardest of Hard Things

“This Dharma is rare and most extraordinary; if a person, having heard it, can accept it in patient assent, can have faith in it, receive it, and praise and expound it — such a deed is exceedingly hard.

“Among all the ordinary people of the world, to be able to have faith in this Dharma is most hard to obtain; if a person diligently cultivates pure merit, it is by the power of past causes that he can give rise to faith.

“Among the multitudes of beings in all the worlds, few are those who wish to seek the śrāvaka vehicle; those who seek to be pratyekabuddhas are fewer still; and those who set out upon the great vehicle are harder yet to meet with.

“Those who set out upon the great vehicle are yet the easier case; to be able to have faith in this Dharma is harder still — how much more to be able to uphold and recite it and to expound it for others, and to practice in accordance with the Dharma and truly understand it!

The Comparative Measure of the Merit of Reciting and Upholding by Instances (Chengguan's outline · four verses): The Blessings of Reciting and Upholding This Chapter Are the Most Excellent

“Were a person to bear the three-thousandfold great-thousand world-system upon his head and pass a whole kalpa without his body stirring — what he did would still not be hard; to be able to have faith in this Dharma is hard.

“Were a person to lift up ten buddha-lands with his hands and stand in the air for a whole kalpa — what he did would still not be hard; to be able to have faith in this Dharma is hard.

“Were a person, in the presence of sentient beings as many as the dust-motes of ten lands, to give them all the articles of ease for a whole kalpa — his merit would still not be excellent; one who has faith in this Dharma is the most excellent.

“Were a person, in the presence of Tathāgatas as many as the dust-motes of ten lands, to attend upon and make offerings to them for a whole kalpa — if a person can recite and uphold this chapter, his merit is the most excellent and surpasses the other.”

The Section of Manifesting the Real and Verifying It (Chengguan's outline): The Buddhas of the Ten Quarters Stroke His Crown in Confirming Praise

At that time, when the Bodhisattva Foremost in Worthiness had finished expounding these verses, the worlds of the ten quarters quaked in six ways, the palaces of Māra were eclipsed and hidden, and the retributions of the evil destinies came to rest and cease. The buddhas of the ten quarters all appeared before him, each with his right hand stroking his crown, and with one voice praised him, saying: “Excellent! Excellent! Well have you expounded this Dharma! We, all the buddhas, all alike rejoice in it.”

品十三 昇須彌山頂品Ascent to the Summit of Mount Sumeru

全文五層 →Full five layers →
白話Vernacular

本會齊現（澄觀科）：十方一一閻浮提中，都見到如來坐在樹下

那時，因為如來威神力的緣故，十方一切世界裡，每一個四天下的閻浮提（我們所住的這一洲）之中，都見到如來坐在菩提樹下；每一處都各有菩薩承著佛的神力而演說法義，沒有一處不是自認為始終正對著佛的。

不離齊升（澄觀科）：不離開一切菩提樹下，而上昇須彌

那時，世尊並沒有離開一切菩提樹下，卻已上昇須彌山，走向帝釋的宮殿。

各見佛來（澄觀科）：天帝釋在妙勝殿前遙見佛來

那時，天帝釋在妙勝殿前遠遠望見佛前來。

各嚴殿座（澄觀科）：即以神力莊嚴此殿，置普光明藏師子之座

他隨即以神力莊嚴這座宮殿，安置了一個名為普光明藏的師子座（佛所坐之座，取師子無畏之義）。那座位全是以妙寶所成：十千層階級，遠遠望去極其莊嚴；十千張金網，彌滿覆蓋在座的上方；十千種帷帳、十千種寶蓋，周迴環繞而間隔排列；十千幅繒綺（絲織的華美織物），用來作垂下的飾帶；十千串珠瓔（珠玉串成的瓔珞），周遍地交相絡結；十千件衣服，敷布在座位之上；十千位天子、十千位梵王，在前後圍繞著；十千道光明，作為照耀。

皆來請佛（澄觀科）：曲躬合掌，三稱善來

那時，帝釋為如來敷設安置座位已畢，彎下身子合起雙掌，恭恭敬敬地朝向佛而這樣說：

「善來啊世尊！善來啊善逝（好去而不再來受生者）！善來啊如來、應（應受供養者）、正等覺！唯願您哀憐愍念，就居止在這座宮殿裡吧！」

俱時入殿（澄觀科）：世尊即受其請，十方一切世界悉亦如是

那時，世尊隨即接受了他的邀請，進入妙勝殿；十方一切諸世界之中，也都同樣是這樣。

樂音並止（澄觀科）：諸宮殿中所有樂音自然止息

那時，帝釋以佛的神力，使諸宮殿之中所有的音樂之聲自然而然地停歇下來。

各念昔因（澄觀科）：即自憶念過去佛所種諸善根而說頌言

他隨即自行憶念起過去在諸佛之處所種下的種種善根，而說出這樣的偈頌：

同讚如來（澄觀科）：十頌讚十佛曾入此殿

「迦葉如來具足大悲，在種種吉祥之中最為無上； 那位佛曾經前來進入這座宮殿，所以這個地方最為吉祥。

「拘那牟尼佛所見無有障礙，在種種吉祥之中最為無上； 那位佛曾經前來進入這座宮殿，所以這個地方最為吉祥。

「迦羅鳩馱佛如同金山，在種種吉祥之中最為無上； 那位佛曾經前來進入這座宮殿，所以這個地方最為吉祥。

「毘舍浮佛沒有三種垢染，在種種吉祥之中最為無上； 那位佛曾經前來進入這座宮殿，所以這個地方最為吉祥。

「尸棄如來遠離了分別，在種種吉祥之中最為無上； 那位佛曾經前來進入這座宮殿，所以這個地方最為吉祥。

「毘婆尸佛如同滿月，在種種吉祥之中最為無上； 那位佛曾經前來進入這座宮殿，所以這個地方最為吉祥。

「弗沙佛明白通達第一義，在種種吉祥之中最為無上； 那位佛曾經前來進入這座宮殿，所以這個地方最為吉祥。

「提舍如來辯才無有障礙，在種種吉祥之中最為無上； 那位佛曾經前來進入這座宮殿，所以這個地方最為吉祥。

「波頭摩佛清淨而無垢染，在種種吉祥之中最為無上； 那位佛曾經前來進入這座宮殿，所以這個地方最為吉祥。

「然燈如來有大光明，在種種吉祥之中最為無上； 那位佛曾經前來進入這座宮殿，所以這個地方最為吉祥。」

結通十方：十方世界諸釋天王悉亦如是讚佛功德

像這個世界之中，忉利天王因為如來神力的緣故，以偈頌讚歎十位佛所有的功德；十方世界的諸位釋天王，也都同樣是這樣讚歎佛的功德。

殿皆廣博嚴淨（澄觀科）：世尊入殿趺坐，此殿忽然廣博寬容

那時，世尊進入妙勝殿，結跏趺坐（雙足交盤而坐）。這座宮殿忽然變得廣大寬闊，容納得下，就如同那些天眾們各自所住的處所那樣；十方世界，也都同樣是這樣。

The whole assembly manifesting at once (Chengguan's outline): in each and every Jambudvīpa of the ten directions the Tathāgata is seen seated beneath the tree

At that time, because of the majestic spiritual power of the Tathāgata, in all the worlds of the ten directions, within each and every Jambudvīpa of the four continents (this one continent in which we ourselves dwell), the Tathāgata was seen seated beneath the tree of awakening; and in every place there were bodhisattvas who, upheld by the Buddha's spiritual power, expounded the meaning of the Dharma, and there was not one place that did not take itself to be facing the Buddha constantly.

Ascending together without leaving (Chengguan's outline): not leaving from beneath all the trees of awakening, and yet ascending Sumeru

At that time the World-Honored One did not leave from beneath all the trees of awakening, and yet he had already ascended Mount Sumeru and was going toward the palace of Śakra.

Each sees the Buddha coming (Chengguan's outline): Śakra, lord of the gods, before the Palace of Wondrous Excellence, sees the Buddha coming from afar

At that time Śakra, lord of the gods, standing before the Palace of Wondrous Excellence, saw from afar the Buddha coming.

Each adorns palace and seat (Chengguan's outline): with his spiritual power he adorns this palace and sets out the lion seat of the Treasury of Universal Light

He thereupon adorned this palace with his spiritual power and set out a lion seat named the Treasury of Universal Light (the seat upon which a buddha sits, taking its sense from the fearlessness of the lion). That seat was made entirely of wondrous jewels: ten thousand tiers of steps, majestic in the extreme when seen from afar; ten thousand nets of gold, spread out and covering the seat above; ten thousand kinds of hangings and ten thousand kinds of jeweled canopies, encircling it round about and set out at intervals; ten thousand lengths of figured silk (ornamental fabric woven of silk), used as hanging bands; ten thousand strings of pearl-garlands (garlands strung of pearls and gems), everywhere interlaced with one another; ten thousand garments, spread upon the seat; ten thousand sons of the gods and ten thousand Brahmā kings, encircling it before and behind; ten thousand lights, serving to illumine it.

All come to invite the Buddha (Chengguan's outline): bending the body and joining the palms, thrice saying “Welcome”

At that time, when Śakra had finished spreading and setting out the seat for the Tathāgata, he bent his body and joined his palms, and most reverently faced the Buddha and spoke thus:

“Welcome, World-Honored One! Welcome, Well-Gone One (he who has gone well and does not come again to receive birth)! Welcome, Tathāgata, Worthy One (he who is worthy to receive offerings), Perfectly Awakened One! We pray only that you would take pity and be mindful of us, and dwell here within this palace!”

Entering the palace at one and the same time (Chengguan's outline): the World-Honored One accepts the invitation, and in all the worlds of the ten directions it is likewise so

At that time the World-Honored One thereupon accepted his invitation and entered the Palace of Wondrous Excellence; and within all the worlds of the ten directions it was likewise just so.

The music ceases together (Chengguan's outline): all the sounds of music within the palaces come to rest of themselves

At that time Śakra, by the spiritual power of the Buddha, caused all the sounds of music within the palaces to come to rest of themselves.

Each calls to mind the causes of old (Chengguan's outline): he calls to mind of himself the roots of goodness planted in the presence of the buddhas of the past, and speaks in verse

He thereupon called to mind of himself the various roots of goodness he had planted in the presence of the buddhas of the past, and spoke these verses:

Together they praise the Tathāgata (Chengguan's outline): ten verses praising the ten buddhas who once entered this palace

“The Tathāgata Kāśyapa is fully endowed with great compassion, and among all things auspicious he is the most unsurpassed; that buddha once came and entered this palace, and therefore this place is the most auspicious of all.

“The Buddha Kanakamuni sees without any obstruction, and among all things auspicious he is the most unsurpassed; that buddha once came and entered this palace, and therefore this place is the most auspicious of all.

“The Buddha Krakucchanda is like a mountain of gold, and among all things auspicious he is the most unsurpassed; that buddha once came and entered this palace, and therefore this place is the most auspicious of all.

“The Buddha Viśvabhū is without the three defilements, and among all things auspicious he is the most unsurpassed; that buddha once came and entered this palace, and therefore this place is the most auspicious of all.

“The Tathāgata Śikhin has left discrimination far behind, and among all things auspicious he is the most unsurpassed; that buddha once came and entered this palace, and therefore this place is the most auspicious of all.

“The Buddha Vipaśyin is like the full moon, and among all things auspicious he is the most unsurpassed; that buddha once came and entered this palace, and therefore this place is the most auspicious of all.

“The Buddha Puṣya understands and penetrates the highest truth, and among all things auspicious he is the most unsurpassed; that buddha once came and entered this palace, and therefore this place is the most auspicious of all.

“The Tathāgata Tiṣya has eloquence without any obstruction, and among all things auspicious he is the most unsurpassed; that buddha once came and entered this palace, and therefore this place is the most auspicious of all.

“The Buddha Padma is pure and without defilement, and among all things auspicious he is the most unsurpassed; that buddha once came and entered this palace, and therefore this place is the most auspicious of all.

“The Tathāgata Dīpaṃkara has great light, and among all things auspicious he is the most unsurpassed; that buddha once came and entered this palace, and therefore this place is the most auspicious of all.”

The concluding extension to the ten directions: the Śakra heaven-kings of the worlds of the ten directions likewise praise the Buddha's merits

Just as within this world the king of the Trāyastriṃśa Heaven, because of the spiritual power of the Tathāgata, praised in verse all the merits of the ten buddhas, so too the Śakra heaven-kings of the worlds of the ten directions all praised the merits of the Buddha in just the same way.

The palaces all become vast, adorned and pure (Chengguan's outline): the World-Honored One enters the palace and sits cross-legged, and this palace suddenly becomes vast and capacious

At that time the World-Honored One entered the Palace of Wondrous Excellence and sat with his legs fully crossed (sitting with the two feet folded one upon the other). This palace suddenly became vast and broad and able to contain them, just like the several places in which those hosts of gods dwell; and in the worlds of the ten directions it was likewise just so.

品十四 須彌頂上偈讚品Verses of Praise on the Summit of Sumeru

全文五層 →Full five layers →
白話Vernacular

十方菩薩雲集：名字相同，世界相同，佛號也相同

那時，因為佛的神力的緣故，十方各有一位大菩薩，每一位各與佛剎微塵數那麼多的菩薩一同，從百佛剎微塵數的國土之外的諸多世界之中前來集會。他們的名字是：法慧菩薩、一切慧菩薩、勝慧菩薩、功德慧菩薩、精進慧菩薩、善慧菩薩、智慧菩薩、真實慧菩薩、無上慧菩薩、堅固慧菩薩。

他們所從來的國土，就是：因陀羅華世界、波頭摩華世界、寶華世界、優鉢羅華世界、金剛華世界、妙香華世界、悅意華世界、阿盧那華世界、那羅陀華世界、虛空華世界。他們各自在佛的處所清淨修習梵行（清淨無染的行持），所事奉的佛是：殊特月佛、無盡月佛、不動月佛、風月佛、水月佛、解脫月佛、無上月佛、星宿月佛、清淨月佛、明了月佛。

這些菩薩到了佛的處所之後，頂禮佛的雙足；隨著各自所來的方位，各各化現出毘盧遮那藏師子之座，在那座位上結跏趺坐（雙足交盤而坐）。就像這個世界之中，須彌山頂上有菩薩前來聚集那樣；一切世界之中，也全都是這樣，那些世界裡的諸位菩薩，所有的名字、世界、佛的名號，全都相等而沒有差別。

那時，世尊從兩隻腳的腳指放出百千億道妙色光明，普遍照亮十方一切世界須彌山頂上的帝釋天宮之中，佛與大眾沒有一個不完全顯現出來。

法慧菩薩十偈：如來自在之力，十方都說佛在這裡

那時，法慧菩薩承著佛的威神，普遍觀察十方而說出偈頌：

「佛放出清淨的光明，於是普遍見到了這位世間的導師，在須彌山王的頂上，妙勝殿之中安住。

「一切的帝釋天王，都禮請佛進入自己的宮殿，全都用十首美妙的偈頌，稱揚讚歎諸位如來。

「那些法會之中，所有的菩薩大眾，全都是從十方而來，化現座位而安然就坐。

「那些法會中的諸位菩薩，全都與我們同一個名字，所從來的那些世界，名字也同樣是這樣。

「本來所住國土的諸位世尊，名號也全都相同，各自在他們的佛的處所，清淨修習無上的行持。

「佛子啊，你應當觀察，如來自在的力量：一切的閻浮提（我們所住的這一洲）之中，都說佛正在自己這裡。

「我們如今見到佛，安住在須彌山頂，十方也全都是這樣——這就是如來自在的力量。

「在每一個世界之中，都有人發起求佛道之心，依循著這樣的誓願，修習趣向覺悟的行持。

「佛用種種不同的身，遊行遍及世間，在法界之中沒有任何阻礙，沒有誰能夠測量得了。

「智慧的光明恆常普遍照耀，世間的黑暗全都被除滅；一切之中沒有能與他相等的，怎麼可能測量而知呢！」

一切慧菩薩十偈：不依真實義而觀佛，看再久也不算見佛

那時，一切慧菩薩承著佛的威力，普遍觀察十方而說出偈頌：

「假使經過百千劫那麼久，時時見到如來，卻不依著真實的義理，只是這樣看著這位救世的人——

「這個人是在攫取種種相狀，增長愚癡與迷惑的羅網，被繫縛在生死的牢獄裡，盲目昏冥而見不到佛。

「觀察一切法，它們的自性了無所有；至於它們生起與滅去的相狀，那只是假借名字而說的。

「一切法沒有真實的生起，一切法也沒有真實的滅去；如果能夠這樣理解，諸佛就恆常顯現在眼前。

「法性本來空寂，沒有可攫取的，也沒有可看見的；這性的空就是佛，不是思量所能得到的。

「如果知道一切法，體性全都是這樣，這樣的人就不會被種種煩惱所染著。

「凡夫看見諸法，只是隨著相狀轉動，不明白法本無相，因此見不到佛。

「牟尼（寂默的聖者）超離了過去現在未來三世，而種種相好全都具足；他安住在無所住之中，普遍周遍而不動搖。

「我觀察一切法，全都得到了明白透徹；如今見到如來，決定沒有任何疑惑。

「法慧菩薩先前已經說過，如來真實的體性；我從他那裡明白了，覺悟之道難以思量議論。」

勝慧菩薩十偈：闇中之寶無燈不見，佛法無人說雖慧莫了

那時，勝慧菩薩承著佛的威力，普遍觀察十方而說出偈頌：

「如來的大智慧，稀有而沒有誰能相等；一切諸多世間，用思惟都無法企及。

「凡夫虛妄地觀察，攫取相狀而不合於理；佛超離了一切相，不是他們所能見到的。

「迷惑而無知的人，虛妄地攫取五蘊（色受想行識五類身心成分）的相狀，不明白它們的真實體性，這樣的人見不到佛。

「明白了知一切法，自性了無所有；這樣理解法性，就見到了盧舍那（佛的名號）。

「因為有前面的五蘊的緣故，後面的五蘊才相續生起；對於這其中的體性能夠了知，見佛之事就難以思量議論了。

「譬如黑暗之中的寶物，沒有燈就不能看見；佛法若沒有人說，即使有智慧也無法明了。

「也如同眼睛長了翳障，看不見清淨美妙的顏色；同樣的，不清淨的心，看不見諸佛之法。

「又如同明亮清淨的太陽，瞎眼的人無法看見；沒有智慧之心的人，終究見不到諸佛。

「如果能夠除去眼中的翳障，捨離對於顏色形相的取著，不在諸法上起見，那就能夠見到如來。

「一切慧菩薩先前說過，諸佛覺悟之法；我從他那裡聽聞，得以見到盧舍那。」

功德慧菩薩十偈：不能了自心，怎麼會知道正道

那時，功德慧菩薩承著佛的威力，普遍觀察十方而說出偈頌：

「諸法之中沒有真實可得，卻虛妄地攫取真實的相狀；因此那些凡夫，就在生死的牢獄裡輪迴。

「用言辭所說出來的法，小智慧的人虛妄地分別；因此生出種種障礙，不能明白自己的心。

「不能明白自己的心，又怎麼會知道正道？他由於顛倒的智慧，增長了一切的惡。

「見不到諸法本空，就恆常領受生死之苦；這樣的人未能擁有清淨的法眼的緣故。

「我從前領受眾多的苦，是由於我見不到佛；所以應當清淨自己的法眼，觀察那所應當見的。

「如果得以見到佛，他的心無所攫取，這個人就能夠見到如同佛所知的法。

「如果見到佛的真實之法，就稱得上是大智慧的人；這樣的人擁有清淨的眼目，能夠觀察世間。

「沒有所見才正是真見，這樣才能見到一切法；對於法如果有所見，這反而是無所見。

「一切諸法的體性，沒有生起也沒有滅去；奇妙啊這位大導師，自己覺悟又能使他人覺悟。

「勝慧菩薩先前已經說過，如來所證悟的法；我們從他那裡聽聞，因而能夠知道佛的真實體性。」

精進慧菩薩十偈：只要還住在分別裡，清淨眼就壞了

那時，精進慧菩薩承著佛的威力，觀察十方而說出偈頌：

「如果安住在分別之中，就毀壞了清淨的眼目；愚癡與邪見增長，永遠見不到諸佛。

「如果能夠明了邪妄之法，如其真實而不顛倒，知道虛妄本身當體即真，見佛就清淨了。

「有所見就成為染垢，這還算不上是見；遠離種種見，這樣才是見佛。

「世間的言語之法，眾生虛妄地分別；知道世間本來無生，這才是真正見到了世間。

「如果見到那能見的與所見的世間，這見本身就是世間之相；如其真實而彼此平等沒有差異，這才叫做真正的見者。

「如果見到彼此平等沒有差異，對於事物不起分別，這樣的見遠離種種迷惑，沒有煩惱的滲漏而得到自在。

「諸佛所開示的，一切分別之法，全都是不可得的，因為它們的體性本來清淨的緣故。

「法性本來清淨，如同虛空沒有相狀；一切都無法言說，有智慧的人這樣觀察。

「遠離對於法的想念，不貪樂一切法，這其中也沒有什麼可修，這樣就能見到大牟尼。

「如同德慧所說的，這才叫做見佛的人；所有的一切行，體性全都寂滅。」

善慧菩薩十偈：說無盡，這無盡也無可說

那時，善慧菩薩承著佛的威力，普遍觀察十方而說出偈頌：

「稀有啊，大勇猛強健的，無量的諸位如來；遠離染垢而心得解脫，自己度脫了又能度脫他人。

「我見到這位世間的明燈，如其真實而不顛倒；就如同在無量劫之中，積累智慧的人所見到的那樣。

「一切凡夫的所作所行，沒有不迅速歸於盡滅的；而它們的體性如同虛空，所以說它沒有窮盡。

「有智慧的人說『無盡』，這也是無所說的；因為自性本來無盡的緣故，才得以有那難以思量的盡。

「在所說的無盡之中，沒有眾生可得；知道眾生的體性就是如此，就見到了這位大名稱的佛。

「沒有所見卻說為見，沒有生起卻說為眾生；不論是見或是眾生，都明了知道它們沒有體性。

「能見的與所見的，連同見者，全都遣除；卻不破壞真實之法——這個人明了知道了佛。

「如果有人明了知道佛，以及佛所說的法，就能夠照亮世間，如同佛盧舍那一樣。

「正覺者善巧地開示，唯一一條清淨之道；精進慧這位大士，也演說了無量的法。

「不論是有或是沒有，那些想念全都除滅；這樣就能見到佛，安住在真實際之中。」

智慧菩薩十偈：生死與涅槃，兩個都不可得

那時，智慧菩薩承著佛的威力，普遍觀察十方而說出偈頌：

「我聽聞了最殊勝的教法，當下就生起智慧的光明；普遍照耀十方世界，全都見到了一切佛。

「這其中沒有一點點實在的東西，只有假借的名字；如果計執有我、有人，就是走進了險惡的道路。

「那些取著的凡夫，計執這身是實有的；如來並不是可被攫取的對象，他們終究不能見到。

「這樣的人沒有智慧的眼目，不能夠見到佛；在無量劫之中，流轉在生死的大海裡。

「有諍論的時候就說有生死，沒有諍論就是涅槃；生死與涅槃，兩者其實都不可得。

「如果追逐假借的名字，取著這生死與涅槃兩種法，這個人就不合於真實，不知道聖者微妙之道。

「如果生起這樣的想念：『這位是佛，這位最為殊勝。』這就是顛倒而非真實的義理，不能見到正覺者。

「能夠知道這真實的體，是寂滅的真如之相，就見到了正覺之尊，超出了語言之道。

「用言語述說諸法，不能夠顯示真實之相；平等了才能夠見到，如其法性，佛也是這樣。

「正覺者對於過去世、未來世以及現在世，永遠斷除了分別的根，因此稱他為佛。」

真實慧菩薩十偈：寧可受地獄之苦，也要聽見佛的名字

那時，真實慧菩薩承著佛的威力，普遍觀察十方而說出偈頌：

「寧可領受地獄的苦，而得以聽聞諸佛的名字；也不要領受無量的快樂，卻聽不到佛的名字。

「之所以在往昔，無數劫之中領受痛苦，流轉在生死之中，正是因為沒有聽聞佛的名字的緣故。

「對於法不顛倒，如其真實而當下證得，遠離種種和合之相，這才叫做無上的覺悟。

「現在並非和合而有，過去與未來也同樣如此；一切法沒有相狀，這就是佛的真實之體。

「如果能夠這樣觀察，諸法甚深的義理，就見到了一切佛，法身真實的相。

「在真實之中見到真實，在不真實之中見到不真實；這樣究竟地理解，因此稱他為佛。

「佛法不是可以被覺知的對象，明了這一點才叫做覺法；諸佛就是這樣修的——一法也不可得。

「知道因為有一所以有眾多，知道因為有眾多所以有一；諸法沒有可依傍的，只是從和合而生起。

「沒有能作的，也沒有所作的，只是從業的想念而生；怎麼知道是這樣呢？因為離開這個就沒有別的緣故。

「一切法無所住，固定的處所不可得；諸佛就安住在這裡，究竟不動搖。」

無上慧菩薩十偈：不是身而說身，不是起而現起

那時，無上慧菩薩承著佛的威力，普遍觀察十方而說出偈頌：

「無上的摩訶薩（大菩薩），遠離了對眾生的想念；沒有誰能夠超過他，所以稱號為無上。

「諸佛所證得之處，沒有造作也沒有分別；粗的了無所有，細的也同樣如此。

「諸佛所行的境界，在其中沒有數量；正覺者遠離了數量，這就是佛的真實之法。

「如來的光明普遍照耀，滅除了種種黑暗昏冥；這光並非是有所照的，卻也並非是無所照的。

「對於法無所執著，沒有念想也沒有染污；沒有安住也沒有處所，卻不破壞法的體性。

「這其中沒有二，也同樣沒有一；大智慧而善於見的人，如其道理而巧妙地安住。

「在這『無』之中並沒有二，連『無二』也同樣沒有；三界一切皆空，這就是諸佛之所見。

「凡夫沒有覺悟理解，佛使他們安住於正法；諸法無所安住，悟到這一點就見到了自身。

「不是身而說作身，不是起而顯現為起；沒有身也沒有見，這就是佛無上的身。

「像這樣，真實慧所說的，諸佛微妙的法性；如果有人聽聞這法，將會得到清淨的眼目。」

堅固慧菩薩十偈：若沒有佛出世，沒有一個眾生能得安樂

那時，堅固慧菩薩承著佛的威力，普遍觀察十方而說出偈頌：

「偉大啊，這大光明，勇猛強健的無上士；為了利益迷惑的群生的緣故，而興起於世間。

「佛以大悲之心，普遍觀察諸多眾生，見到他們在三有（欲界色界無色界三種存在）之中，輪迴而領受眾多的苦。

「唯獨除了正等覺者，這位具足功德的尊貴導師之外，一切的諸天與人，沒有誰能夠救護。

「如果佛與菩薩等等，不出現於世間，就沒有一個眾生，能夠得到安樂。

「如來等正覺，以及諸位賢聖大眾，出現於世間，就能夠給予眾生安樂。

「如果見到如來，就是得到了大善利；聽聞佛的名字而生起信心，這人就是世間的塔。

「我們見到世尊，就是得到了大利益；聽聞這樣微妙的法，全都應當成就佛道。

「諸位菩薩在過去，憑藉佛的威神之力，得到清淨的智慧眼目，明了諸佛的境界。

「如今見到盧舍那，更加增長清淨的信心；佛的智慧沒有邊際，演說也不可窮盡。

「勝慧等等諸位菩薩，以及我堅固慧，在無數億劫之中，說也說不能盡。」

Bodhisattvas of the Ten Directions Gather Like Clouds: The Same Names, the Same Worlds, the Same Buddha-Titles

At that time, because of the Buddha's spiritual power, in each of the ten directions there was one great bodhisattva, and each of them, together with bodhisattvas as many as the dust-motes of a buddha-land, came to the assembly from the many worlds that lie beyond lands as many as the dust-motes of a hundred buddha-lands. Their names were these: the bodhisattva Dharma Wisdom, the bodhisattva All Wisdom, the bodhisattva Excellent Wisdom, the bodhisattva Merit Wisdom, the bodhisattva Vigor Wisdom, the bodhisattva Good Wisdom, the bodhisattva Wisdom, the bodhisattva True Wisdom, the bodhisattva Unsurpassed Wisdom, the bodhisattva Firm Wisdom.

The lands they had come from were these: the world Indra Flower, the world Padma Flower, the world Jewel Flower, the world Utpala Flower, the world Vajra Flower, the world Wondrous Fragrance Flower, the world Delightful Flower, the world Aruṇa Flower, the world Nārada Flower, the world Empty-Space Flower. Each of them, in the presence of his buddha, purely cultivated the brahma-conduct (conduct that is pure and undefiled), and the buddhas they served were these: the Buddha Extraordinary Moon, the Buddha Inexhaustible Moon, the Buddha Unmoving Moon, the Buddha Wind Moon, the Buddha Water Moon, the Buddha Liberation Moon, the Buddha Unsurpassed Moon, the Buddha Constellation Moon, the Buddha Pure Moon, the Buddha Clear-Understanding Moon.

When these bodhisattvas had come to where the Buddha was, they bowed their heads to the Buddha's two feet; then, each following the quarter from which he had come, each of them conjured up a lion throne of the Vairocana Treasury, and upon those thrones they sat with legs crossed (sitting with the two feet folded one upon the other). Just as in this world there were bodhisattvas who came and gathered upon the summit of Mount Sumeru, so too in all worlds it was entirely thus; and of the bodhisattvas in those worlds, all the names, the worlds, and the titles of the buddhas were entirely equal and without difference.

At that time the World-Honored One emitted from the toes of his two feet a hundred thousand koṭis of rays of wondrously colored light, illumining everywhere the palaces of Śakra upon the summits of Mount Sumeru in all the worlds of the ten directions, and there was not one of the Buddha and the great assembly who did not appear there in full.

The Ten Verses of the Bodhisattva Dharma Wisdom: The Tathāgata's Power of Freedom — Every Quarter Says the Buddha Is Here

At that time the bodhisattva Dharma Wisdom, sustained by the Buddha's awesome spirit, contemplated everywhere the ten directions and spoke these verses:

“The Buddha emitted a pure light, and thereupon this Guide of the World was seen everywhere, abiding upon the summit of Sumeru, king of mountains, within the Hall of Wondrous Excellence.

“All the god-kings Śakra reverently invited the Buddha to enter their own palaces, and all of them, with ten beautiful verses, extolled and praised the Tathāgatas.

“In those Dharma assemblies, the whole great multitude of bodhisattvas had all come from the ten directions, and, conjuring up seats, they sat down at ease.

“The bodhisattvas in those Dharma assemblies all bear one and the same name as we do, and the worlds they have come from are likewise named in this same way.

“The World-Honored Ones of the lands where they originally dwell all bear the same titles as well, and each of them, in the presence of his buddha, purely cultivates the unsurpassed conduct.

“Sons of the Buddha, you should contemplate the Tathāgata's power of freedom: in every Jambudvīpa (this continent in which we dwell), they all say that the Buddha is right here among them.

“We now see the Buddha abiding upon the summit of Mount Sumeru, and in the ten directions it is entirely so as well — this is the Tathāgata's power of freedom.

“In every single world there are those who give rise to the mind that seeks the Buddha's path, and, following such a vow, they cultivate the conduct that tends toward awakening.

“With bodies of every different kind the Buddha travels throughout the world; within the Dharma realm there is no obstruction whatever, and there is no one who is able to take his measure.

“The light of wisdom shines everywhere constantly, and the darkness of the world is entirely removed; among all things there is nothing that can equal him — how could one ever measure and know him!”

The Ten Verses of the Bodhisattva All Wisdom: To Look at the Buddha Without Relying on the Real Meaning Is Not Seeing the Buddha, However Long One Looks

At that time the bodhisattva All Wisdom, sustained by the Buddha's awesome power, contemplated everywhere the ten directions and spoke these verses:

“Suppose that for as long as a hundred thousand kalpas one constantly saw the Tathāgata, and yet did not rely upon the real meaning, but only looked in this way at this Savior of the World —

“This person is seizing upon marks of every kind, increasing the net of folly and delusion; he is bound in the prison of birth-and-death, blind and benighted, and does not see the Buddha.

“Contemplate all dharmas: their own nature is utterly without anything at all; and as for the marks of their arising and ceasing, these are spoken of only by borrowing names.

“All dharmas have no real arising, and all dharmas have no real ceasing; if one is able to understand it thus, the buddhas are constantly manifest before one.

“The nature of dharmas is from the first empty and still; there is nothing that can be seized and nothing that can be seen; this emptiness of the nature is the Buddha, and it is not something that thinking can attain.

“If one knows that all dharmas are, in their very substance, entirely thus, such a person will not be defiled by the afflictions of every kind.

“Ordinary beings, seeing dharmas, merely turn along with their marks; they do not understand that dharmas are from the first without marks, and therefore they do not see the Buddha.

“The Muni (the sage of silent stillness) has transcended the three times, past, present, and future, and yet the marks and signs of every kind are entirely complete in him; he abides within abiding nowhere, pervading everywhere and unmoving.

“I have contemplated all dharmas and have gained a clear understanding of them all; now that I see the Tathāgata, I am decidedly without any doubt.

“The bodhisattva Dharma Wisdom has already said before what the Tathāgata's real nature is; from him I have come to understand that the path of awakening is hard to think of or discuss.”

The Ten Verses of the Bodhisattva Excellent Wisdom: A Jewel in the Dark Is Not Seen Without a Lamp; When No One Expounds the Buddha's Dharma, Even the Wise Cannot Understand It

At that time the bodhisattva Excellent Wisdom, sustained by the Buddha's awesome power, contemplated everywhere the ten directions and spoke these verses:

“The great wisdom of the Tathāgata is rare, and there is none who can equal it; all the many worlds cannot reach it even by thinking.

“Ordinary beings contemplate falsely, seizing upon marks in a way that does not accord with principle; the Buddha has transcended all marks, and he is not what they are able to see.

“Those who are deluded and without knowledge falsely seize upon the marks of the five aggregates (form, feeling, perception, formations, and consciousness — the five classes of components of body and mind); they do not understand their real substance, and such people do not see the Buddha.

“Understand and know all dharmas: their own nature is utterly without anything at all; to understand the nature of dharmas thus is to see Rocana (a title of the Buddha).

“Because there are the earlier five aggregates, the later five aggregates arise in succession; if one is able to know the substance within this, then the matter of seeing the Buddha becomes hard to think of or discuss.

“It is like a jewel in the dark: without a lamp it cannot be seen; when no one expounds the Buddha's Dharma, then even one who has wisdom is unable to understand it.

“It is also like an eye that has grown a cataract and cannot see pure and wondrous colors; just so, a mind that is not pure cannot see the dharmas of the buddhas.

“Again, it is like the bright and clear sun, which one whose eyes are blind is unable to see; those who have no mind of wisdom will in the end not see the buddhas.

“If one is able to remove the cataract within the eye and to abandon grasping at color and form, and does not give rise to views regarding dharmas, then one is able to see the Tathāgata.

“The bodhisattva All Wisdom said before what the dharma of the buddhas' awakening is; hearing it from him, I have been able to see Rocana.”

The Ten Verses of the Bodhisattva Merit Wisdom: If One Cannot Understand One's Own Mind, How Should One Know the Right Path

At that time the bodhisattva Merit Wisdom, sustained by the Buddha's awesome power, contemplated everywhere the ten directions and spoke these verses:

“Within dharmas there is nothing real to be got, and yet one falsely seizes upon the marks of the real; and therefore those ordinary beings revolve within the prison of birth-and-death.

“The dharma that is spoken forth in words is falsely discriminated by those of small wisdom; and therefore obstructions of every kind arise, and they are unable to understand their own mind.

“Being unable to understand one's own mind, how then should one know the right path? Through inverted wisdom, he increases every evil.

“Not seeing that dharmas are from the first empty, one constantly undergoes the suffering of birth-and-death; it is because such a person has not been able to possess the pure Dharma eye.

“That in the past I underwent many sufferings was because I did not see the Buddha; therefore one should purify one's own Dharma eye and contemplate that which ought to be seen.

“If one is able to see the Buddha, his mind seizes upon nothing, and this person is able to see the dharma just as the Buddha knows it.

“If one sees the Buddha's real dharma, one deserves to be called a person of great wisdom; such a person possesses pure eyes and is able to contemplate the world.

“To have nothing seen is precisely true seeing, and only thus can one see all dharmas; if with regard to dharmas one has something seen, this on the contrary is to have nothing seen.

“The substance of all dharmas has neither arising nor ceasing; how marvelous is this Great Guide, who awakens himself and can also cause others to awaken.

“The bodhisattva Excellent Wisdom has already said before what dharma it is that the Tathāgata realized; hearing it from him, we are thereby able to know the Buddha's real substance.”

The Ten Verses of the Bodhisattva Vigor Wisdom: So Long as One Still Dwells in Discrimination, the Pure Eye Is Ruined

At that time the bodhisattva Vigor Wisdom, sustained by the Buddha's awesome power, contemplated the ten directions and spoke these verses:

“If one abides within discrimination, one ruins the pure eyes; folly and deviant views increase, and one will never see the buddhas.

“If one is able to understand deviant and false dharmas as they really are and without inversion, and to know that falsity in its very substance is the real, then the seeing of the Buddha is pure.

“To have something seen becomes defilement, and this does not yet count as seeing; to be far removed from views of every kind — only this is seeing the Buddha.

“The dharma of the world's words and speech is falsely discriminated by sentient beings; to know that the world is from the first unarisen — this is truly to see the world.

“If one sees the seeing and the seen world, this seeing is itself a mark of the world; to be, as they really are, equal to one another and without difference — this is what is called the true seer.

“If one sees that they are equal to one another and without difference, and does not give rise to discrimination with regard to things, such seeing is far removed from delusions of every kind, and without the outflow of afflictions one attains freedom.

“All the discriminated dharmas that the buddhas set forth are entirely not to be got, because their substance is from the first pure.

“The nature of dharmas is from the first pure, like empty space, without marks; of it nothing at all can be spoken — the wise contemplate it thus.

“Being far removed from thoughts of dharmas and taking no delight in any dharma, herein too there is nothing to be cultivated — thus is one able to see the Great Muni.

“As Virtue Wisdom has said, this is what is called the person who sees the Buddha; all practices whatsoever are in their substance entirely still and extinguished.”

The Ten Verses of the Bodhisattva Good Wisdom: To Say “Inexhaustible” — Even This Inexhaustibility Has Nothing That Can Be Said

At that time the bodhisattva Good Wisdom, sustained by the Buddha's awesome power, contemplated everywhere the ten directions and spoke these verses:

“How rare are the greatly brave and strong, the immeasurable Tathāgatas; free of defilement and with minds liberated, having crossed over themselves they can also carry others across.

“I see this Lamp of the World as it really is and without inversion, just as it was seen by those who through immeasurable kalpas have accumulated wisdom.

“Of all that ordinary beings do and practice, there is none that does not swiftly come to exhaustion; and yet their substance is like empty space, and therefore it is said to have no exhaustion.

“The wise say ‘inexhaustible’, and this too is nothing that is spoken; it is because the own-nature is from the first inexhaustible that there can be that exhaustion which is hard to think of.

“Within the inexhaustibility that is spoken of, no sentient being is to be got; to know that the substance of sentient beings is just so is to see this Buddha of Great Renown.

“There is nothing seen, and yet it is spoken of as seeing; there is no arising, and yet they are spoken of as sentient beings; whether it be the seeing or the sentient beings, one understands and knows clearly that they have no substance.

“The seeing and the seen, together with the seer, are all removed; and yet the real dharma is not destroyed — this person understands and knows the Buddha.

“If someone understands and knows the Buddha, and the dharma that the Buddha expounds, he is able to illumine the world, just as the Buddha Rocana does.

“The Rightly Awakened One skillfully sets forth the one and only pure path; and Vigor Wisdom, that great being, has also expounded immeasurable dharmas.

“Whether it be being or not-being, those thoughts are all extinguished; thus is one able to see the Buddha and to abide within the true limit.”

The Ten Verses of the Bodhisattva Wisdom: Birth-and-Death and Nirvāṇa — Neither of the Two Can Be Got

At that time the bodhisattva Wisdom, sustained by the Buddha's awesome power, contemplated everywhere the ten directions and spoke these verses:

“I heard the most excellent teaching and there and then gave rise to the light of wisdom; it illumined everywhere the worlds of the ten directions, and I saw all the buddhas entirely.

“Herein there is not the least real thing; there are only borrowed names; if one reckons that there is a self and a person, one has entered upon the perilous road.

“Those grasping ordinary beings reckon this body to be really existent; the Tathāgata is not an object that can be seized, and they in the end are unable to see him.

“Such people have no eye of wisdom and are unable to see the Buddha; through immeasurable kalpas they drift and turn within the great sea of birth-and-death.

“When there is contention one speaks of birth-and-death; where there is no contention, that is nirvāṇa; birth-and-death and nirvāṇa — neither of the two, in truth, can be got.

“If one chases after borrowed names and grasps at these two dharmas, birth-and-death and nirvāṇa, such a person does not accord with the real and does not know the subtle path of the noble ones.

“If one gives rise to a thought like this — ‘This one is the Buddha; this one is the most excellent’ — this is inverted and is not the real meaning, and one is unable to see the Rightly Awakened One.

“To be able to know that this real substance is the mark of still and extinguished suchness is to see the Honored One of Right Awakening, who has gone beyond the way of words.

“To recount dharmas with words and speech is unable to display the real mark; only when there is equality is one able to see; as the nature of dharmas is, so too is the Buddha.

“The Rightly Awakened One, with regard to past ages, future ages, and the present age, has forever cut off the root of discrimination, and therefore he is called Buddha.”

The Ten Verses of the Bodhisattva True Wisdom: Better to Undergo the Suffering of the Hells and Hear the Buddha's Name

At that time the bodhisattva True Wisdom, sustained by the Buddha's awesome power, contemplated everywhere the ten directions and spoke these verses:

“Better to undergo the suffering of the hells and be able to hear the names of the buddhas, than to undergo immeasurable pleasure and not hear the Buddha's name.

“The reason why, in ages past, one underwent pain through numberless kalpas and drifted and turned within birth-and-death, is precisely that one had not heard the Buddha's name.

“With regard to dharmas to be without inversion, to realize them there and then as they really are, and to be far removed from the marks of conjunction — this is what is called unsurpassed awakening.

“The present is not something that exists by conjunction, and past and future are likewise so; all dharmas are without marks — this is the Buddha's real substance.

“If one is able to contemplate thus the profound meaning of dharmas, then one sees all the buddhas, the real mark of the dharma-body.

“In the real one sees the real; in the unreal one sees the unreal; understanding thus ultimately, one is therefore called Buddha.

“The Buddha's Dharma is not an object that can be cognized; to understand this is what is called awakening to the Dharma; the buddhas cultivated in just this way — not one dharma is to be got.

“Knowing that because there is one there are many, and knowing that because there are many there is one; dharmas have nothing to lean upon, but arise only from conjunction.

“There is nothing that acts and nothing that is acted upon; there is only what arises from the thought of deeds; how is one to know that it is so? Because apart from this there is nothing else.

“All dharmas abide nowhere; a fixed place for them cannot be got; and the buddhas abide right here, ultimately unmoving.”

The Ten Verses of the Bodhisattva Unsurpassed Wisdom: Not a Body, Yet Called a Body; Not an Arising, Yet Manifest as Arising

At that time the bodhisattva Unsurpassed Wisdom, sustained by the Buddha's awesome power, contemplated everywhere the ten directions and spoke these verses:

“The unsurpassed mahāsattva (the great bodhisattva) is far removed from thoughts of sentient beings; there is none who is able to surpass him, and therefore he is titled Unsurpassed.

“In that which the buddhas have realized there is neither doing nor discrimination; what is coarse is utterly without anything at all, and what is fine is likewise so.

“In the sphere that the buddhas practice there is no number therein; the Rightly Awakened One is far removed from number — this is the Buddha's real dharma.

“The Tathāgata's light shines everywhere and extinguishes the darkness and gloom of every kind; and yet this light is not something that has anything it illumines, nor is it something that has nothing it illumines.

“With regard to dharmas he has no attachment; he has neither thought nor defilement; he has neither abiding nor place, and yet he does not destroy the nature of dharmas.

“Herein there is no two, and likewise there is no one; he who is of great wisdom and sees well abides skillfully in accord with the principle.

“Within this ‘no’ there is no two, and even the ‘no-two’ is likewise absent; the three realms are all empty — this is what the buddhas see.

“Ordinary beings have no awakened understanding, and the Buddha causes them to abide in the right Dharma; dharmas abide nowhere, and to awaken to this is to see one's own body.

“Not a body, and yet it is spoken of as a body; not an arising, and yet it is manifest as an arising; there is no body and there is no seeing — this is the Buddha's unsurpassed body.

“Thus is the subtle nature of dharmas of the buddhas that True Wisdom has spoken of; if there be those who hear this dharma, they shall attain the pure eyes.”

The Ten Verses of the Bodhisattva Firm Wisdom: If No Buddha Appeared in the World, Not One Sentient Being Could Attain Peace and Joy

At that time the bodhisattva Firm Wisdom, sustained by the Buddha's awesome power, contemplated everywhere the ten directions and spoke these verses:

“How great is this great light, the brave and strong Unsurpassed One; for the sake of benefiting the deluded multitudes, he has arisen in the world.

“With a mind of great compassion the Buddha contemplates everywhere the many sentient beings, and sees them within the three forms of existence (existence in the desire realm, the form realm, and the formless realm), revolving and undergoing many sufferings.

“Save only for the Rightly and Fully Awakened One, that Honored Guide replete with merit, among all the gods and humans there is none who is able to save and protect them.

“If the buddhas and the bodhisattvas and the rest did not appear in the world, there would not be one sentient being who could attain peace and joy.

“When the Tathāgata, the Rightly and Fully Awakened One, together with the multitude of the worthy and the noble, appears in the world, they are then able to give peace and joy to sentient beings.

“If one sees the Tathāgata, one has gained a great benefit of goodness; one who hears the Buddha's name and gives rise to faith — this person is a stūpa of the world.

“That we have seen the World-Honored One means that we have gained a great benefit; having heard so wondrous a Dharma, we shall all accomplish the Buddha's path.

“The bodhisattvas in the past, by the Buddha's power of awesome spirit, gained the pure eyes of wisdom and understood the sphere of the buddhas.

“Now that we see Rocana, our pure faith increases the more; the Buddha's wisdom has no bound, and its expounding too cannot be exhausted.

“Excellent Wisdom and the other bodhisattvas, together with myself, Firm Wisdom — through numberless koṭis of kalpas we could speak and still not exhaust it.”

品十五 十住品The Ten Abodes

全文五層 →Full five layers →
白話Vernacular

入定：法慧菩薩入菩薩無量方便三昧

那時，法慧菩薩承著佛的威力，進入了「菩薩無量方便三昧」（一種攝心不亂而具足無量善巧的禪定）。

諸佛現前：十方同號法慧的佛共加其力

因為這三昧之力，十方每一方各過千佛剎微塵數那麼多世界之外，都有千佛剎微塵數那麼多的佛，全都同一個名號，叫作法慧。他們一齊在法慧菩薩面前顯現，告訴法慧菩薩說：

「好啊！好啊！善男子！你能進入這菩薩無量方便三昧。善男子！十方每一方各千佛剎微塵數那麼多的佛，全都以神力一同加持於你。又因為毘盧遮那如來往昔的願力、威神之力，以及你自己所修的善根之力，所以能入這個三昧，讓你說法。這是為了增長佛的智慧的緣故，為了深入法界的緣故，為了善能了知眾生界的緣故，為了所入之處無有障礙的緣故，為了所行之處無有阻障的緣故，為了得到無可等比的方便的緣故，為了證入一切智的體性的緣故，為了覺了一切法的緣故，為了了知一切眾生根性的緣故，為了能任持而演說一切法的緣故——所要說的，就是：發起諸位菩薩的十種住。善男子！你應當承著佛的威神之力，而演說這個法。」

加分（澄觀科）：授十種智，申手摩頂

這時，諸佛就給予法慧菩薩十種智：無礙智（於一切法通達無滯）、無著智（不繫著於所知）、無斷智（相續不間斷）、無癡智（不迷闇）、無異智（不變異、不歧出）、無失智（不忘不誤）、無量智（不可限量）、無勝智（無有能勝過它的）、無懈智（不疲怠）、無奪智（不被奪去、不可傾動）。為什麼呢？因為這三昧的力量，法本來就是這樣的緣故。

這時，諸佛各各伸出右手，摩法慧菩薩的頭頂。

起分（澄觀科）：法慧從定而起，告諸菩薩

法慧菩薩隨即從禪定中起來，告訴在座諸位菩薩說：

本分總標（澄觀科）：菩薩住處廣大，與法界虛空等

「佛子！菩薩安住之處廣大，與法界、虛空一樣。佛子！菩薩安住在三世諸佛的家中；那菩薩所住的境地，我如今就要說。諸位佛子！菩薩的住有十種，過去、未來、現在的諸佛，已經說過、將要說、現在正說。

列名：十住之名

「是哪十種呢？就是：初發心住、治地住、修行住、生貴住、具足方便住、正心住、不退住、童真住、王子住、灌頂住。這就叫作菩薩十住，是過去、未來、現在諸佛所說的。

住一 發心住：緣十種難得法而發心

「佛子！什麼是菩薩的發心住呢？這位菩薩見到佛世尊形貌端正莊嚴，色相圓滿具足，人人樂於瞻仰，難得值遇，具有大威力；或者見到佛的神足（自在無礙的神變）；或者聽聞佛為人授記分別；或者聽受佛的教誡；或者見到眾生正受種種劇烈的苦；或者聽聞如來廣大的佛法——因此發起菩提心，追求一切智。

「這位菩薩緣著十種難得之法而發起這個心。是哪十種呢？就是：是處非處智（知何者為道理所在、何者為道理所無的智慧）、善惡業報智（知一切善惡業與其果報的智慧）、諸根勝劣智（知眾生根性優劣的智慧）、種種解差別智（知眾生見解千差萬別的智慧）、種種界差別智（知眾生種性體類差別的智慧）、一切至處道智（知一切行門各通向何處的智慧）、諸禪解脫三昧智（知一切禪定解脫三昧的智慧）、宿命無礙智（憶知過去世事無有障礙的智慧）、天眼無礙智（見一切眾生生死往來無有障礙的智慧）、三世漏普盡智（知三世煩惱普皆盡滅的智慧）。這就是十種。

「佛子！這位菩薩應當被勸勉去學十種法。是哪十種呢？就是：勤加供養諸佛、樂於安住在生死中度生、作世間的主導者而令眾生除滅惡業、以殊勝微妙之法常行教誨、讚歎無上之法、學習佛的功德、生在諸佛之前恆常蒙受攝受、以方便演說寂靜的三昧、讚歎遠離生死輪迴、為受苦的眾生作歸依之處。為什麼呢？因為要讓菩薩在佛法之中，心轉而更加寬廣；凡有所聽聞的法，當下自己就能開解，不須經由他人教導的緣故。

住二 治地住：於諸眾生發十種心

「佛子！什麼是菩薩的治地住呢？這位菩薩對於一切眾生，發起十種心。是哪十種呢？就是：利益心（欲令得益）、大悲心（欲拔其苦）、安樂心（欲與其樂）、安住心（欲令安住善法）、憐愍心（見苦而不忍）、攝受心（收攝令歸正道）、守護心（護持不令退失）、同己心（視他如同自己）、師心（以師長之心待之）、導師心（以導師之心引之）。這就是十種。

「佛子！這位菩薩應當被勸勉去學十種法。是哪十種呢？就是：誦讀溫習、廣求多聞，居於虛靜閒曠之處，親近善知識，發言柔和悅耳，說話必定知道時機，心中沒有怯懦怖畏，通達於義理，如法而修行，遠離愚昧迷惑，安住而不動搖。為什麼呢？因為要讓菩薩對於一切眾生增長大悲；凡有所聽聞的法，當下自己就能開解，不須經由他人教導的緣故。

住三 修行住：以十種行觀一切法

「佛子！什麼是菩薩的修行住呢？這位菩薩以十種行來觀察一切法。是哪十種呢？就是：觀一切法無常（生滅不住）、一切法苦（逼迫不安）、一切法空（無有實體）、一切法無我（無有主宰）、一切法無作（無有能作者）、一切法無味（無真實可貪之味）、一切法不如名（不如名字所指的那樣）、一切法無處所（無有定在之處）、一切法離分別（本離心識的分別）、一切法無堅實（無有堅固真實）。這就是十種。

「佛子！這位菩薩應當被勸勉去學十種法。是哪十種呢？就是：觀察眾生界、觀察法界、觀察世界，觀察地界、觀察水界、觀察火界、觀察風界，觀察欲界、觀察色界、觀察無色界。為什麼呢？因為要讓菩薩的智慧明徹了達；凡有所聽聞的法，當下自己就能開解，不須經由他人教導的緣故。

住四 生貴住：從聖教中生，成就十法

「佛子！什麼是菩薩的生貴住呢？這位菩薩從聖者的教法之中出生，成就十種法。是哪十種呢？就是：在諸佛之處永不退轉，深深生起清淨的信心，善於觀察諸法，並且了知眾生、了知國土、了知世界、了知業行、了知果報、了知生死、了知涅槃。這就是十種。

「佛子！這位菩薩應當被勸勉去學十種法。是哪十種呢？就是：了知過去一切佛法、了知未來一切佛法、了知現在一切佛法，修習積集過去一切佛法、修習積集未來一切佛法、修習積集現在一切佛法，圓滿過去一切佛法、圓滿未來一切佛法、圓滿現在一切佛法，了知一切諸佛平等無二。為什麼呢？因為要讓他增進，於過去、未來、現在三世之中，心得平等；凡有所聽聞的法，當下自己就能開解，不須經由他人教導的緣故。

住五 具足方便住：所修善根皆為眾生

「佛子！什麼是菩薩的具足方便住呢？這位菩薩所修的善根，全都是為了救護一切眾生，為了饒益一切眾生，為了安樂一切眾生，為了哀愍一切眾生，為了度脫一切眾生，為了令一切眾生遠離種種災難，為了令一切眾生出離生死之苦，為了令一切眾生發起清淨的信心，為了令一切眾生全都得到調伏，為了令一切眾生都證得涅槃。

「佛子！這位菩薩應當被勸勉去學十種法。是哪十種呢？就是：知眾生無有邊際、知眾生無有限量、知眾生不可計數、知眾生不可思議、知眾生色相無量、知眾生不可稱量、知眾生本空、知眾生無所造作、知眾生無所有、知眾生無有自性。為什麼呢？因為要讓他的心轉而更加增勝，無所染著；凡有所聽聞的法，當下自己就能開解，不須經由他人教導的緣故。

住六 正心住：聞十種法而心定不動

「佛子！什麼是菩薩的正心住呢？這位菩薩聽聞十種法，心安定而不動搖。是哪十種呢？就是：聽人讚歎佛、毀謗佛，在佛法之中，心安定不動；聽人讚歎法、毀謗法，在佛法之中，心安定不動；聽人讚歎菩薩、毀謗菩薩，在佛法之中，心安定不動；聽人讚歎菩薩所行之法、毀謗菩薩所行之法，在佛法之中，心安定不動；聽人說眾生有限量、無限量，在佛法之中，心安定不動；聽人說眾生有垢染、無垢染，在佛法之中，心安定不動；聽人說眾生容易度、難以度，在佛法之中，心安定不動；聽人說法界有限量、無限量，在佛法之中，心安定不動；聽人說法界有成立、有壞滅，在佛法之中，心安定不動；聽人說法界或是有、或是無，在佛法之中，心安定不動。這就是十種。

「佛子！這位菩薩應當被勸勉去學十種法。是哪十種呢？就是：一切法無相、一切法無體、一切法不可修（無有實法可修取）、一切法無所有、一切法無真實、一切法空、一切法無性、一切法如幻、一切法如夢、一切法無分別。為什麼呢？因為要讓他的心轉而更加增進，得到不退轉的無生法忍（安住於諸法不生不滅之理而不動搖）；凡有所聽聞的法，當下自己就能開解，不須經由他人教導的緣故。

住七 不退住：聞十種法而堅固不退

「佛子！什麼是菩薩的不退住呢？這位菩薩聽聞十種法，堅固而不退轉。是哪十種呢？就是：聽人說有佛、無佛，在佛法之中，心不退轉；聽人說有法、無法，在佛法之中，心不退轉；聽人說有菩薩、無菩薩，在佛法之中，心不退轉；聽人說有菩薩行、無菩薩行，在佛法之中，心不退轉；聽人說有菩薩修行能出離、修行不能出離，在佛法之中，心不退轉；聽人說過去有佛、過去無佛，在佛法之中，心不退轉；聽人說未來有佛、未來無佛，在佛法之中，心不退轉；聽人說現在有佛、現在無佛，在佛法之中，心不退轉；聽人說佛智有窮盡、佛智無窮盡，在佛法之中，心不退轉；聽人說三世是一相、三世不是一相，在佛法之中，心不退轉。這就是十種。

「佛子！這位菩薩應當被勸勉去學十種廣大之法。是哪十種呢？就是：說一即是多、說多即是一、文隨順於義、義隨順於文、非有即是有、有即是非有、無相即是相、相即是無相、無性即是性、性即是無性。為什麼呢？因為要讓他增進，對於一切法都能善巧地出離；凡有所聽聞的法，當下自己就能開解，不須經由他人教導的緣故。

住八 童真住：住十種業

「佛子！什麼是菩薩的童真住呢？這位菩薩安住於十種業。是哪十種呢？就是：身的所行沒有過失，語的所行沒有過失，意的所行沒有過失，隨自己的心意而受生，知道眾生種種的欲求，知道眾生種種的見解，知道眾生種種的體性界別，知道眾生種種的業行，知道世界的成立與壞滅，神足自在、所行之處沒有障礙。這就是十種。

「佛子！這位菩薩應當被勸勉去學十種法。是哪十種呢？就是：知一切佛剎、震動一切佛剎、任持一切佛剎、觀察一切佛剎、往詣一切佛剎、遊行無數世界、領受無數佛法、示現變化自在之身、發出廣大周遍充滿的音聲、在一剎那之中承事供養無數諸佛。為什麼呢？因為要讓他增進，對於一切法都能得到善巧；凡有所聽聞的法，當下自己就能開解，不須經由他人教導的緣故。

住九 王子住：善知十種法

「佛子！什麼是菩薩的王子住呢？這位菩薩善能了知十種法。是哪十種呢？就是：善知眾生如何受生、善知種種煩惱如何現起、善知習氣如何相續、善知所行的方便、善知無量之法、善能了解種種威儀、善知世界的差別、善知過去際與未來際之事、善知如何演說世俗諦、善知如何演說第一義諦。這就是十種。

「佛子！這位菩薩應當被勸勉去學十種法。是哪十種呢？就是：法王處的善巧、法王處的軌則法度、法王處的宮殿、法王處的趣入之道、法王處的觀察、法王的灌頂、法王的力持、法王的無畏、法王的宴寢安止、法王的讚歎。為什麼呢？因為要讓他增進，心中沒有障礙；凡有所聽聞的法，當下自己就能開解，不須經由他人教導的緣故。

住十 灌頂住：成就十種智

「佛子！什麼是菩薩的灌頂住呢？這位菩薩得以成就十種智。是哪十種呢？就是：震動無數世界、照耀無數世界、住持無數世界、往詣無數世界、嚴淨無數世界、開示無數眾生、觀察無數眾生、了知無數眾生的根性、令無數眾生趣入正法、令無數眾生得到調伏。這就是十種。

「佛子！這位菩薩的身以及身所作的事業，他的神通變現，他的過去智、未來智、現在智，他所成就的佛土，他的心的境界、智的境界，都不是可以知道的，乃至法王子位的菩薩也不能知道。

「佛子！這位菩薩應當被勸勉去學諸佛的十種智。是哪十種呢？就是：三世智、佛法智、法界無礙智、法界無邊智、充滿一切世界智、普照一切世界智、住持一切世界智、知一切眾生智、知一切法智、知無邊諸佛智。為什麼呢？因為要讓他增長一切種智（遍知一切法一切相的佛智）；凡有所聽聞的法，當下自己就能開解，不須經由他人教導的緣故。」

說分（澄觀科）：大地震動，天雨眾供

那時，因為佛的神力，十方每一方各一萬佛剎微塵數那麼多的世界，發生六種震動。就是：動、遍動、等遍動，起、遍起、等遍起，涌、遍涌、等遍涌，震、遍震、等遍震，吼、遍吼、等遍吼，擊、遍擊、等遍擊。

天上降下微妙的華、天上的末香、天上的華鬘、天上的雜香、天上的寶衣、天上的寶雲、天上的莊嚴器具，天上的種種音樂不必敲擊而自然鳴響，並放出大光明以及美妙的音聲。就像這四天下須彌山頂帝釋天宮殿上，演說十住之法、現種種神變這樣；十方所有的一切世界，也全都是這樣。

證成分（澄觀科）：十方同名法慧的菩薩來會作證

又因為佛的神力，十方每一方各超過一萬佛剎微塵數那麼多的世界，有十佛剎微塵數那麼多的菩薩，來到這裡，充滿十方，這樣說道：

「好啊！好啊！佛子善於宣說這個法！我們這些人，同樣名叫：法慧；我們所從來的國土，同樣名叫：法雲；那些國土中的如來，都名叫：妙法。我們那裡的佛所，也在說十住；法會的大眾眷屬，文句與義理，也全都是這樣，沒有增多也沒有減少。佛子！我們承著佛的神力來進入這個法會，為你作證：就像在這個法會這樣，十方所有的一切世界，也全都是這樣。」

重頌·發心住（一）：頌發心之緣

那時，法慧菩薩承著佛的威力，觀察十方乃至於整個法界，而說偈頌道：

「見到最殊勝的智慧所成的微妙身，相好端正莊嚴而全都具足，這樣的尊重之身極難值遇，菩薩因此勇猛地初發心。

「見到無可等比的大神通，聽到佛為人授記說心以及教誡，看到諸趣眾生無量的苦，菩薩因為這些而初發心。

「聽聞諸如來是普遍殊勝的世尊，一切功德都已成就，譬如虛空一樣沒有分別，菩薩因為這些而初發心。

重頌·發心住（二）：緣十種難得法發心

「三世的因果稱為『處』，執我等自性則稱為『非處』，想要完全了知其中的真實義理，菩薩因此而初發心。

「過去、未來、現在世，所有一切善業惡業，想要完全了知而無有遺漏，菩薩因此而初發心。

「諸種禪定、解脫以及三昧，雜染的、清淨的無量種類，想要完全了知它們的入、住、出，菩薩因此而初發心。

「隨著眾生的根性有利有鈍，如此種種不同的精進之力，想要完全了達而分別了知，菩薩因此而初發心。

「一切眾生種種的見解，心中所愛好樂欲各各差別，這樣無量的差別想要全知道，菩薩因此而初發心。

「眾生的種種體性界別各各差別，一切世間沒有限量，想要完全了知它們的體性，菩薩因此而初發心。

「一切有為的種種行道，一一都有其所通達之處，想要完全了知它們的真實體性，菩薩因此而初發心。

「一切世界中的眾生，隨著業力漂流沒有片刻止息，想要得到天眼而全都明白照見，菩薩因此而初發心。

「過去世中曾經有過的一切，是這樣的體性、這樣的相狀，想要完全了知那些宿世的住處，菩薩因此而初發心。

「一切眾生的種種結使迷惑，相續現起以及殘餘的習氣，想要完全了知而使之究竟斷盡，菩薩因此而初發心。

重頌·發心住（三）：緣所求一切智發心

「隨著眾生所安立的一切，種種談論與語言的途徑，如其世俗諦的道理都想知道，菩薩因此而初發心。

「一切諸法離於言說，體性空寂寂滅而無所造作，想要完全明達這個真實義，菩薩因此而初發心。

「想要完全震動十方國土，傾覆一切的大海，具足諸佛的大神通，菩薩因此而初發心。

「想要從一個毛孔中放出光明，普遍照耀十方無量國土，一一光明之中覺了一切，菩薩因此而初發心。

「想要把難以思議的諸佛剎土，全都安置在掌中而不動搖，了知一切如同幻化，菩薩因此而初發心。

「想要把無量剎土的眾生，安置在一根毛端而不覺迫窄，完全了知無人、無有我，菩薩因此而初發心。

「想要以一根毫毛沾取海水，令一切大海全都乾竭，而且完全分別了知其中的滴數，菩薩因此而初發心。

「不可思議的種種國土，全都磨為微塵沒有遺漏，想要完全分別了知其中的塵數，菩薩因此而初發心。

「過去未來無量劫中，一切世間成立壞滅的相狀，想要完全了達而窮盡其邊際，菩薩因此而初發心。

「三世所有的諸位如來，一切的獨覺以及聲聞，想要知道他們的法而窮盡無餘，菩薩因此而初發心。

「無量無邊的諸多世界，想要以一根毫毛全都稱舉起來，如其體性相狀全都了知，菩薩因此而初發心。

「無量無數的輪圍山，想要令它們全都入於毛孔之中，如其大小都能了知，菩薩因此而初發心。

「想要以寂靜的一種妙音，普遍應和十方而隨其類演說，這樣都令他們清淨明了，菩薩因此而初發心。

「一切眾生的語言之法，以一句話演說而無不窮盡，都想要了知它們的自性，菩薩因此而初發心。

「世間的種種言音無不能作，都令他們理解而證得寂滅，想要得到這樣的微妙舌根，菩薩因此而初發心。

「想要使十方的諸多世界，其成立壞滅之相都能得見，而且完全知道那是從分別而生，菩薩因此而初發心。

「一切十方的諸多世界，無量如來全都充滿其中，想要完全了知那些佛的法，菩薩因此而初發心。

「種種變化的無量之身，多如一切世界的微塵，想要完全了達那是從心而起，菩薩因此而初發心。

「過去、未來、現在世，無量無數的諸位如來，想要在一念之中完全了知，菩薩因此而初發心。

「想要具足演說一句法，經阿僧祇劫也沒有窮盡，而令其中的文與義各各不同，菩薩因此而初發心。

「十方一切的眾生，隨著他們流轉的生滅之相，想要在一念之中都明白通達，菩薩因此而初發心。

「想要以身業、語業以及意業，普遍往詣十方而無所障礙，了知三世都是空寂，菩薩因此而初發心。

重頌·發心住（四）：頌勝進所學十法

「菩薩這樣發心之後，應當令他往詣十方國土，恭敬供養諸位如來，以此使他不退轉。

「菩薩勇猛追求佛道，安住在生死之中而不疲厭，為他稱揚讚歎使他隨順而行，這樣令他不退轉。

「十方世界無量的剎土，都在其中作為尊主，為諸菩薩這樣宣說，以此令他不退轉。

「最殊勝、最上、最第一，甚深微妙清淨之法，勸諸菩薩說給他人聽，這樣教導令他遠離煩惱。

「一切世間無可等比，是不可傾動摧伏之處，為那些菩薩常常稱讚，這樣教導令他不退轉。

「佛是世間的大力之主，具足一切諸種功德，令諸菩薩安住在這裡面，以此教導而成為殊勝的丈夫。

「無量無邊的諸佛之所，全都能夠往詣而親近，常常被諸佛所攝受，這樣教導令他不退轉。

「所有寂靜的種種三昧，全都演說暢達而無有遺餘，為那些菩薩這樣宣說，以此令他不退轉。

「摧滅諸有的生死之輪，轉動清淨的微妙法輪，一切世間都無所執著，為諸菩薩這樣宣說。

「一切眾生墮在惡道，被無量的重苦所纏縛逼迫，給他們作救護與歸依之處，為諸菩薩這樣宣說。

重頌·發心住（五）：總結

「這就是菩薩的發心住，一心一意志求無上之道，如同我所說的教誨之法，一切諸佛也都是這樣。

重頌·治地住

「第二治地住的菩薩，應當發起這樣的心：願十方一切的眾生，全都隨順如來的教法。

「利益心、大悲心、安樂心，安住心、憐愍心、攝受心，守護眾生的心、視他如己的心，師心以及導師心。

「已經安住這樣殊勝微妙的心，接著令他誦讀溫習、廣求多聞，常樂於寂靜而正思惟，親近一切善知識。

「發言柔和悅耳而離於粗獷，說話必定知道時機而無所畏懼，通達於義理而如法修行，遠離愚昧迷惑而心不動搖。

「這是初學者的菩提之行，能行此行的才是真佛子，我如今宣說他所應行的，這樣的佛子應當勤加修學。

重頌·修行住

「第三修行住的菩薩，應當依照佛的教法勤加觀察：諸法無常、是苦、以及是空，沒有我、沒有人、沒有動作。

「一切諸法不可愛樂，不如名字所指、沒有處所，無所分別、沒有真實，這樣觀察的人名為菩薩。

「接著令他觀察眾生界，以及勸他觀察法界，世界的差別窮盡無餘，對於那些都應當勸他觀察。

「十方世界以及虛空，所有的地、水與火、風，欲界、色界、無色界，都勸他觀察而令窮盡。

「觀察那些界各各的差別，以及它們的體性都究竟明了，得到這樣的教導而勤加修行，這就名為真佛子。

重頌·生貴住

「第四生貴住的菩薩，從諸聖者的教法而出生，了達諸有一無所有，超過那些法而生於法界。

「信佛堅固而不可破壞，觀法寂滅而心得安住，隨順一切眾生而全都了知，知其體性虛妄沒有真實。

「世間的剎土、業以及果報，生死與涅槃也都是這樣，佛子對於法這樣觀察，從佛親生所以名為佛子。

「過去、未來、現在世，其中所有的諸種佛法，了知它、積集它以及圓滿它，這樣修學令得究竟。

「三世一切的諸位如來，能夠隨順觀察而知其全然平等，種種差別了不可得，這樣觀察的人通達三世。

「如同我所稱揚讚歎的，這是第四住的種種功德，若能依法勤加修行，速能成就無上的佛菩提。

重頌·具足方便住

「從此第五的諸位菩薩，說名為具足方便住，深入無量的善巧方便，發生究竟的功德事業。

「菩薩所修的種種福德，全都是為了救護諸多群生，專心利益並且給予安樂，一向哀愍而令他們得度脫。

「為一切世間除去眾難，引導他們出離諸有而令歡喜，一一調伏而無所遺漏，都令他們具足德行趣向涅槃。

「一切眾生沒有邊際，無量、無數、不可思議，以及不可稱、不可量等，聽受如來這樣的法。

「這第五住的真佛子，成就方便而度化眾生，是一切功德的大智之尊，以這樣的法而為人開示。

重頌·正心住

「第六正心圓滿住，對於法的自性沒有迷惑，正念思惟而遠離分別，一切天人都不能動搖他。

「聽到讚歎毀謗佛與佛法、菩薩以及菩薩所行之行，眾生有限量或是無限量，有垢染無垢染、難度或易度，

「法界的大小以及成立壞滅，或是有、或是無，心都不動搖，過去、未來、如今現在，如實憶念思惟而恆常決定。

「一切諸法都是無相，無體、無性、空而無實，如幻如夢而離於分別，常樂於聽聞這樣的義理。

重頌·不退住

「第七不退轉的菩薩，對於佛以及法、菩薩之行，或是有、或是無、出離或不出離，雖然聽到這些說法也不退轉。

「過去、未來、現在世，一切諸佛是有或是無，佛智有窮盡或無窮盡，三世是一相或是種種相，

「一即是多、多即是一，文隨順於義、義隨順於文，這樣一切輾轉相成，這不退之人應當為他宣說。

「若說法有相以及無相，若說法有性以及無性，種種差別互相隸屬，這個人聽了之後便得究竟。

重頌·童真住

「第八菩薩的童真住，身業、語業、意業之行都已具足，一切清淨而沒有種種過失，隨自己的心意受生而得自在。

「知道眾生心中所愛樂的，種種意解各各差別，以及他們所有的一切法，還有十方國土成立壞滅之相。

「獲得迅速的微妙神通，在一切處中隨念而往，在諸佛之所聽聞法要，讚歎修行而無有懈倦。

「了知一切諸佛的國土，震動它、加持它也觀察它，超過的佛土不可限量，遊行的世界無有邊數。

「阿僧祇那麼多的法都能諮問，所欲受的身都得自在，言音善巧無不周遍，承事無數的諸佛。

重頌·王子住

「第九菩薩的王子住，能見眾生受生的差別，煩惱的現起與習氣無不了知，所行的方便都善能明了。

「諸法各異、威儀有別，世界不同、前際後際有異，如其世俗諦與第一義諦，全都善能了知而無有遺餘。

「法王善巧安立之處，隨其處所所有之法，法王的宮殿如何趣入，以及在其中所觀所見。

「法王所有的灌頂之法，神力加持而無有怯畏，宴寢的宮室以及讚譽之事，以這些來教誨法王之子。

「這樣為他宣說而無不窮盡，並令他的心無所執著，對這一切了知而修習正念，一切諸佛便現在他面前。

重頌·灌頂住

「第十灌頂的真佛子，成就圓滿最上第一之法，十方無數的諸多世界，全都能夠震動而光明普照。

「住持與往詣也都無有遺餘，清淨莊嚴全都具足，開示的眾生無有數量，觀察並了知其根性全都能盡。

「令他們發心、調伏也無有邊際，都令他們趣向大菩提，一切法界全都觀察，十方國土全都往詣。

「其中的身以及身所作的事，神通變現難以測度，三世佛土的種種境界，乃至法王子也不能了知。

「一切見者的三世智，對於諸佛法明了的智，法界無礙智、無邊智，充滿一切世界智，

「照耀世界智、住持智，了知眾生與諸法之智，以及了知正覺的無邊智，如來為他宣說而都令窮盡。

重頌·結歎勸修

「像這樣十住的諸位菩薩，都從如來的法所化生，隨其所有的功德之行，一切天人都不能測度。

「過去、未來、現在世，發心求佛的人無有邊際，十方國土都充滿了，沒有一個不當成就一切智。

「一切國土沒有邊際，世界、眾生、法也是這樣，惑業與心之所樂各各差別，依著那些而發起菩提之意。

「初求佛道的一念之心，世間的眾生以及二乘，這些人尚且不能知道，何況其餘的功德之行！

「十方所有的諸多世界，能夠以一根毫毛全都稱舉，這樣的人才能知道這位佛子趣向如來智慧之行。

「十方所有的諸多大海，全都以毛端沾滴而令窮盡，這樣的人才能知道這位佛子一念之中所修的功德之行。

「一切世界磨為微塵，都能分別了知其中的塵數，這樣的人才能見到這些菩薩所行之道。

「過去、未來、現在的十方諸佛，一切的獨覺以及聲聞，全都以種種微妙的辯才，開示這初發的菩提之心。

「發心的功德不可限量，充滿一切眾生界，眾多智者共同宣說也不能窮盡，何況其餘的種種妙行！」

Entering concentration: the bodhisattva Dharma Wisdom enters the samādhi of the bodhisattva's measureless skillful means

At that time the bodhisattva Dharma Wisdom, sustained by the Buddha's majestic power, entered the “samādhi of the bodhisattva's measureless skillful means” (a concentration in which the mind is gathered and undistracted and is furnished with measureless skill).

The Buddhas appear before him: Buddhas of the ten directions, all named Dharma Wisdom, sustain him together

By the power of this samādhi, in each of the ten directions, beyond worlds as many as the dust motes of a thousand Buddha-lands, there were Buddhas as many as the dust motes of a thousand Buddha-lands, all bearing one and the same name, called Dharma Wisdom. Together they appeared before the bodhisattva Dharma Wisdom and said to him:

“Good! Good! Good man! You have been able to enter this samādhi of the bodhisattva's measureless skillful means. Good man! In each of the ten directions the Buddhas as many as the dust motes of a thousand Buddha-lands all sustain you together by their spiritual power. It is also by the power of the past vows of the Tathāgata Vairocana, by his majestic and spiritual power, and by the power of the roots of goodness that you yourself have cultivated, that you are able to enter this samādhi and are made to expound the Dharma. This is for the sake of increasing the Buddha's wisdom; for the sake of entering deeply into the Dharma realm; for the sake of being well able to know the realm of beings; for the sake of there being no obstruction in what is entered; for the sake of there being no hindrance in what is practiced; for the sake of gaining skillful means to which nothing can be compared; for the sake of entering the very nature of omniscience; for the sake of awakening to all dharmas; for the sake of knowing the faculties of all beings; for the sake of being able to uphold and expound all dharmas — and what is to be spoken is this: the arousing of the bodhisattvas' ten kinds of abode. Good man! You should, sustained by the Buddha's majestic and spiritual power, expound this Dharma.”

The portion of sustaining (Chengguan's outline): ten kinds of knowledge conferred, hands stretched forth to stroke his crown

At this the Buddhas conferred upon the bodhisattva Dharma Wisdom ten kinds of knowledge: unobstructed knowledge (penetrating all dharmas without stagnation), unattached knowledge (not bound to what is known), unbroken knowledge (continuous and uninterrupted), undeluded knowledge (not benighted), unvarying knowledge (neither altering nor diverging), unfailing knowledge (neither forgetting nor mistaking), measureless knowledge (not to be delimited), unsurpassed knowledge (there being nothing able to surpass it), untiring knowledge (not growing weary), and unseizable knowledge (not to be taken away, not to be shaken). Why so? Because of the power of this samādhi, and because the Dharma is originally just so.

At this the Buddhas each stretched forth their right hand and stroked the crown of the head of the bodhisattva Dharma Wisdom.

The portion of rising (Chengguan's outline): Dharma Wisdom rises from concentration and addresses the bodhisattvas

The bodhisattva Dharma Wisdom thereupon rose from concentration and said to the bodhisattvas seated there:

The general statement of the main portion (Chengguan's outline): the bodhisattva's place of abiding is vast, equal to the Dharma realm and to space

“Sons of the Buddha! The place where a bodhisattva abides is vast, equal to the Dharma realm and to space. Sons of the Buddha! A bodhisattva abides in the house of the Buddhas of the three times; and that ground on which the bodhisattva abides I shall now speak. Sons of the Buddha! The abodes of a bodhisattva are of ten kinds, which the Buddhas of the past, the future, and the present have spoken, will speak, and now speak.

The list of names: the names of the ten abodes

“Which ten? They are: the abode of first arousing the mind, the abode of preparing the ground, the abode of cultivation, the abode of noble birth, the abode of perfected skillful means, the abode of the rectified mind, the abode of non-retrogression, the abode of childlike purity, the abode of the prince, and the abode of consecration. These are called the bodhisattva's ten abodes, spoken by the Buddhas of the past, the future, and the present.

Abode one, the abode of first arousing the mind: arousing the mind in dependence on ten hard-to-obtain dharmas

“Sons of the Buddha! What is the bodhisattva's abode of first arousing the mind? This bodhisattva sees that the Buddha, the World-Honored One, is upright and adorned in form, complete and full in color and mark, delightful for all to gaze upon, hard to encounter, and possessed of great majestic power; or he sees the Buddha's spiritual feet (the sovereign and unobstructed spiritual transformations); or he hears the Buddha conferring predictions and distinguishing them; or he receives the Buddha's instruction and admonition; or he sees beings undergoing all manner of severe suffering; or he hears the Tathāgata's vast Buddha-Dharma — and thereby he arouses the mind of awakening and seeks omniscience.

“This bodhisattva arouses this mind in dependence on ten hard-to-obtain dharmas. Which ten? They are: the knowledge of what is and is not so (the wisdom that knows what does and does not stand to reason), the knowledge of the retribution of good and evil deeds (the wisdom that knows all good and evil deeds and their fruits), the knowledge of the superiority and inferiority of the faculties (the wisdom that knows whether beings' faculties are keen or dull), the knowledge of the differences among the various understandings (the wisdom that knows the thousandfold differences among beings' views), the knowledge of the differences among the various elements (the wisdom that knows the differences of kind and constitution among beings), the knowledge of the paths that lead to every destination (the wisdom that knows to what each gate of practice leads), the knowledge of the concentrations, liberations, and samādhis (the wisdom that knows all concentrations, liberations, and samādhis), the unobstructed knowledge of former lives (the wisdom that recollects the affairs of past ages without obstruction), the unobstructed knowledge of the heavenly eye (the wisdom that sees the dying and being born of all beings without obstruction), and the knowledge of the universal exhaustion of the outflows of the three times (the wisdom that knows the utter extinction of the afflictions of the three times). These are the ten.

“Sons of the Buddha! This bodhisattva should be exhorted to learn ten dharmas. Which ten? They are: diligently to make offerings to the Buddhas; to delight in abiding within birth-and-death in order to deliver beings; to act as the guiding lord of the world and cause beings to extinguish evil deeds; constantly to give instruction by the supreme and subtle Dharma; to praise the unsurpassed Dharma; to learn the merits of the Buddhas; to be born before the Buddhas and constantly receive their embrace; to expound the tranquil samādhis by skillful means; to praise departure from the round of birth-and-death; and to be a place of refuge for beings who suffer. Why so? Because it is to make the bodhisattva's mind turn ever broader within the Buddha-Dharma; because, whatever dharma he hears, he understands it of himself at once, without needing to be taught by another.

Abode two, the abode of preparing the ground: arousing ten kinds of mind toward beings

“Sons of the Buddha! What is the bodhisattva's abode of preparing the ground? This bodhisattva arouses ten kinds of mind toward all beings. Which ten? They are: the mind of benefit (wishing them to gain benefit), the mind of great compassion (wishing to draw out their suffering), the mind of ease and joy (wishing to give them joy), the mind of settling them (wishing to settle them in good dharmas), the mind of pity (seeing suffering and not bearing it), the mind of taking them in (gathering them in and returning them to the right path), the mind of guarding them (upholding them so that they do not fall away), the mind that treats them as oneself (regarding another as oneself), the mind of a teacher (treating them with the mind of a teacher), and the mind of a guide (leading them with the mind of a guide). These are the ten.

“Sons of the Buddha! This bodhisattva should be exhorted to learn ten dharmas. Which ten? They are: to recite and rehearse, and to seek wide learning; to dwell in an empty, still, and open place; to draw near to good friends; to speak gently and pleasingly; to speak always knowing the right time; to have in the mind no timidity or dread; to penetrate the meaning; to practice in accord with the Dharma; to depart from folly and confusion; and to abide unshaken. Why so? Because it is to make the bodhisattva's great compassion grow toward all beings; because, whatever dharma he hears, he understands it of himself at once, without needing to be taught by another.

Abode three, the abode of cultivation: contemplating all dharmas by ten kinds of practice

“Sons of the Buddha! What is the bodhisattva's abode of cultivation? This bodhisattva contemplates all dharmas by ten kinds of practice. Which ten? They are: contemplating that all dharmas are impermanent (arising and ceasing, not staying), that all dharmas are suffering (pressing and unquiet), that all dharmas are empty (having no real substance), that all dharmas are without self (having no ruler), that all dharmas are without doing (having no doer), that all dharmas are without savor (having no truly covetable savor), that all dharmas are not as their names (not as their names point them out to be), that all dharmas are without location (having no fixed place to be), that all dharmas are apart from discrimination (originally apart from the discrimination of mind and consciousness), and that all dharmas are without solid reality (having nothing firm and real). These are the ten.

“Sons of the Buddha! This bodhisattva should be exhorted to learn ten dharmas. Which ten? They are: to contemplate the realm of beings; to contemplate the Dharma realm; to contemplate the world; to contemplate the earth element; to contemplate the water element; to contemplate the fire element; to contemplate the wind element; to contemplate the realm of desire; to contemplate the realm of form; and to contemplate the formless realm. Why so? Because it is to make the bodhisattva's wisdom clear and penetrating; because, whatever dharma he hears, he understands it of himself at once, without needing to be taught by another.

Abode four, the abode of noble birth: born from the teaching of the sages, accomplishing ten dharmas

“Sons of the Buddha! What is the bodhisattva's abode of noble birth? This bodhisattva is born out of the teaching of the sages and accomplishes ten dharmas. Which ten? They are: never to retrogress in the presence of the Buddhas; to give rise to deep and pure faith; well to contemplate dharmas; and to know beings, to know lands, to know worlds, to know deeds, to know retribution, to know birth-and-death, and to know nirvāṇa. These are the ten.

“Sons of the Buddha! This bodhisattva should be exhorted to learn ten dharmas. Which ten? They are: to know all the Buddha-dharmas of the past, to know all the Buddha-dharmas of the future, to know all the Buddha-dharmas of the present; to cultivate and gather all the Buddha-dharmas of the past, to cultivate and gather all the Buddha-dharmas of the future, to cultivate and gather all the Buddha-dharmas of the present; to fulfill all the Buddha-dharmas of the past, to fulfill all the Buddha-dharmas of the future, to fulfill all the Buddha-dharmas of the present; and to know that all Buddhas are equal and not two. Why so? Because it is to advance him, so that within the three times of past, future, and present his mind attains equality; because, whatever dharma he hears, he understands it of himself at once, without needing to be taught by another.

Abode five, the abode of perfected skillful means: the roots of goodness cultivated are all for beings

“Sons of the Buddha! What is the bodhisattva's abode of perfected skillful means? The roots of goodness that this bodhisattva cultivates are all in order to rescue and guard all beings, in order to benefit all beings, in order to give ease and joy to all beings, in order to have pity on all beings, in order to deliver all beings, in order to make all beings depart from every calamity, in order to make all beings come out from the suffering of birth-and-death, in order to make all beings give rise to pure faith, in order to make all beings be wholly tamed, and in order to make all beings all realize nirvāṇa.

“Sons of the Buddha! This bodhisattva should be exhorted to learn ten dharmas. Which ten? They are: to know that beings are without bound; to know that beings are without measure; to know that beings are beyond counting; to know that beings are inconceivable; to know that beings' forms are measureless; to know that beings are not to be weighed; to know that beings are originally empty; to know that beings are without any doing; to know that beings are without anything possessed; and to know that beings are without own-nature. Why so? Because it is to make his mind turn to be ever more excellent, without anything defiling it; because, whatever dharma he hears, he understands it of himself at once, without needing to be taught by another.

Abode six, the abode of the rectified mind: hearing ten kinds of dharma, the mind is settled and unshaken

“Sons of the Buddha! What is the bodhisattva's abode of the rectified mind? This bodhisattva hears ten kinds of dharma and his mind is settled and unshaken. Which ten? They are: hearing others praise the Buddha or malign the Buddha, within the Buddha-Dharma his mind is settled and unshaken; hearing others praise the Dharma or malign the Dharma, within the Buddha-Dharma his mind is settled and unshaken; hearing others praise bodhisattvas or malign bodhisattvas, within the Buddha-Dharma his mind is settled and unshaken; hearing others praise the dharmas practiced by bodhisattvas or malign the dharmas practiced by bodhisattvas, within the Buddha-Dharma his mind is settled and unshaken; hearing others say that beings are limited or unlimited, within the Buddha-Dharma his mind is settled and unshaken; hearing others say that beings are defiled or undefiled, within the Buddha-Dharma his mind is settled and unshaken; hearing others say that beings are easy to deliver or hard to deliver, within the Buddha-Dharma his mind is settled and unshaken; hearing others say that the Dharma realm is limited or unlimited, within the Buddha-Dharma his mind is settled and unshaken; hearing others say that the Dharma realm is formed or destroyed, within the Buddha-Dharma his mind is settled and unshaken; hearing others say that the Dharma realm either exists or does not exist, within the Buddha-Dharma his mind is settled and unshaken. These are the ten.

“Sons of the Buddha! This bodhisattva should be exhorted to learn ten dharmas. Which ten? They are: that all dharmas are without mark; that all dharmas are without substance; that all dharmas cannot be cultivated (there being no real dharma to be cultivated and grasped); that all dharmas are without anything possessed; that all dharmas are without reality; that all dharmas are empty; that all dharmas are without nature; that all dharmas are like an illusion; that all dharmas are like a dream; and that all dharmas are without discrimination. Why so? Because it is to make his mind turn to advance further and to gain the non-retrogressive forbearance of the non-arising of dharmas (abiding unshaken in the principle that dharmas neither arise nor cease); because, whatever dharma he hears, he understands it of himself at once, without needing to be taught by another.

Abode seven, the abode of non-retrogression: hearing ten kinds of dharma, firm and not retrogressing

“Sons of the Buddha! What is the bodhisattva's abode of non-retrogression? This bodhisattva hears ten kinds of dharma and is firm and does not retrogress. Which ten? They are: hearing others say that there is a Buddha or that there is no Buddha, within the Buddha-Dharma his mind does not retrogress; hearing others say that there is a Dharma or that there is no Dharma, within the Buddha-Dharma his mind does not retrogress; hearing others say that there are bodhisattvas or that there are no bodhisattvas, within the Buddha-Dharma his mind does not retrogress; hearing others say that there is bodhisattva practice or that there is no bodhisattva practice, within the Buddha-Dharma his mind does not retrogress; hearing others say that a bodhisattva's cultivation can bring forth deliverance or that his cultivation cannot bring forth deliverance, within the Buddha-Dharma his mind does not retrogress; hearing others say that in the past there were Buddhas or that in the past there were no Buddhas, within the Buddha-Dharma his mind does not retrogress; hearing others say that in the future there will be Buddhas or that in the future there will be no Buddhas, within the Buddha-Dharma his mind does not retrogress; hearing others say that in the present there are Buddhas or that in the present there are no Buddhas, within the Buddha-Dharma his mind does not retrogress; hearing others say that the Buddha's knowledge is exhaustible or that the Buddha's knowledge is inexhaustible, within the Buddha-Dharma his mind does not retrogress; hearing others say that the three times are one mark or that the three times are not one mark, within the Buddha-Dharma his mind does not retrogress. These are the ten.

“Sons of the Buddha! This bodhisattva should be exhorted to learn ten kinds of vast dharma. Which ten? They are: that to speak of one is to speak of many; that to speak of many is to speak of one; that the words follow upon the meaning; that the meaning follows upon the words; that non-existence is existence; that existence is non-existence; that the markless is the marked; that the marked is the markless; that naturelessness is nature; and that nature is naturelessness. Why so? Because it is to advance him, so that in all dharmas he is well able to come forth; because, whatever dharma he hears, he understands it of himself at once, without needing to be taught by another.

Abode eight, the abode of childlike purity: abiding in ten kinds of deed

“Sons of the Buddha! What is the bodhisattva's abode of childlike purity? This bodhisattva abides in ten kinds of deed. Which ten? They are: what the body does is without fault; what speech does is without fault; what the mind does is without fault; he takes birth according to his own intention; he knows the manifold desires of beings; he knows the manifold understandings of beings; he knows the manifold constitutions and elements of beings; he knows the manifold deeds of beings; he knows the forming and destruction of worlds; and his spiritual feet are sovereign, so that where he goes there is no obstruction. These are the ten.

“Sons of the Buddha! This bodhisattva should be exhorted to learn ten dharmas. Which ten? They are: to know all Buddha-lands; to shake all Buddha-lands; to uphold all Buddha-lands; to contemplate all Buddha-lands; to go to all Buddha-lands; to roam through numberless worlds; to receive numberless Buddha-dharmas; to manifest a body of sovereign transformation; to send forth a vast voice that pervades and fills; and in a single kṣaṇa (a single instant) to serve and make offerings to numberless Buddhas. Why so? Because it is to advance him, so that in all dharmas he gains skill; because, whatever dharma he hears, he understands it of himself at once, without needing to be taught by another.

Abode nine, the abode of the prince: well knowing ten kinds of dharma

“Sons of the Buddha! What is the bodhisattva's abode of the prince? This bodhisattva is well able to know ten kinds of dharma. Which ten? They are: well to know how beings take birth; well to know how the manifold afflictions arise; well to know how the residual habits continue on; well to know the skillful means of what is to be practiced; well to know measureless dharmas; well to understand the manifold deportments; well to know the differences among worlds; well to know the affairs of the limit of the past and the limit of the future; well to know how to expound the conventional truth; and well to know how to expound the truth of the highest meaning. These are the ten.

“Sons of the Buddha! This bodhisattva should be exhorted to learn ten dharmas. Which ten? They are: the skillfulness of the place of the Dharma King; the rule and measure of the place of the Dharma King; the palace of the place of the Dharma King; the entering in to the place of the Dharma King; the contemplation at the place of the Dharma King; the consecration of the Dharma King; the sustaining power of the Dharma King; the fearlessness of the Dharma King; the reposing rest of the Dharma King; and the praises of the Dharma King. Why so? Because it is to advance him, so that in his mind there is no obstruction; because, whatever dharma he hears, he understands it of himself at once, without needing to be taught by another.

Abode ten, the abode of consecration: accomplishing ten kinds of knowledge

“Sons of the Buddha! What is the bodhisattva's abode of consecration? This bodhisattva comes to accomplish ten kinds of knowledge. Which ten? They are: to shake numberless worlds; to illumine numberless worlds; to sustain numberless worlds; to go to numberless worlds; to adorn and purify numberless worlds; to reveal the teaching to numberless beings; to contemplate numberless beings; to know the faculties of numberless beings; to make numberless beings enter the right Dharma; and to make numberless beings be tamed. These are the ten.

“Sons of the Buddha! This bodhisattva's body and the works that his body does, his spiritual penetrations and manifestations, his knowledge of the past, his knowledge of the future, his knowledge of the present, the Buddha-lands he accomplishes, and the sphere of his mind and the sphere of his knowledge — none of these can be known, not even by a bodhisattva at the station of a prince of the Dharma.

“Sons of the Buddha! This bodhisattva should be exhorted to learn the ten kinds of knowledge of the Buddhas. Which ten? They are: the knowledge of the three times; the knowledge of the Buddha-Dharma; the knowledge of the unobstructedness of the Dharma realm; the knowledge of the boundlessness of the Dharma realm; the knowledge that fills all worlds; the knowledge that universally illumines all worlds; the knowledge that sustains all worlds; the knowledge of all beings; the knowledge of all dharmas; and the knowledge of the boundless Buddhas. Why so? Because it is to increase in him the knowledge of all modes (the Buddha's knowledge that knows all dharmas in all their aspects); because, whatever dharma he hears, he understands it of himself at once, without needing to be taught by another.”

The portion of speaking (Chengguan's outline): the great earth quakes, the heavens rain down offerings

At that time, by the Buddha's spiritual power, in each of the ten directions worlds as many as the dust motes of ten thousand Buddha-lands quaked in six ways. They were: shaking, shaking throughout, shaking throughout uniformly; rising, rising throughout, rising throughout uniformly; surging, surging throughout, surging throughout uniformly; quaking, quaking throughout, quaking throughout uniformly; roaring, roaring throughout, roaring throughout uniformly; striking, striking throughout, striking throughout uniformly.

From the heavens rained down subtle flowers, heavenly powdered incense, heavenly flower garlands, heavenly mixed incense, heavenly jeweled garments, heavenly jeweled clouds, and heavenly ornaments; and the manifold heavenly music sounded of itself without being struck, and there were sent forth great radiance and a lovely sound. Just as here, above the palace of Śakra on the summit of Mount Sumeru in these four continents, the dharma of the ten abodes was expounded and the manifold spiritual transformations were displayed, so too was it in every one of all the worlds of the ten directions.

The portion of corroboration (Chengguan's outline): bodhisattvas of the ten directions, all named Dharma Wisdom, come to the assembly and bear witness

Again, by the Buddha's spiritual power, in each of the ten directions, beyond worlds as many as the dust motes of ten thousand Buddha-lands, there were bodhisattvas as many as the dust motes of ten Buddha-lands who came here and filled the ten directions, and who spoke thus:

“Good! Good! Son of the Buddha, you have well expounded this Dharma! We are all alike named Dharma Wisdom; the lands we have come from are all alike named Dharma Cloud; and the Tathāgatas in those lands are all named Wondrous Dharma. There too, in the presence of our Buddhas, the ten abodes are being spoken; and the assembly and retinue, the words and the meaning, are all likewise, with nothing added and nothing taken away. Sons of the Buddha! We have come, sustained by the Buddha's spiritual power, into this assembly to bear witness for you: just as it is in this assembly, so too is it in every one of all the worlds of the ten directions.”

Repeated verses, the abode of first arousing the mind (1): the conditions for arousing the mind

At that time the bodhisattva Dharma Wisdom, sustained by the Buddha's majestic power, contemplated the ten directions and the whole Dharma realm, and spoke in verse:

“Seeing the subtle body formed of the most excellent wisdom, its marks upright and adorned and all complete, such a body of honor being most hard to encounter, the bodhisattva therefore bravely first arouses the mind.

“Seeing the great spiritual penetrations to which nothing compares, hearing the Buddha confer predictions and speak of the mind and give admonition, seeing the measureless suffering of beings in the destinies, the bodhisattva because of these first arouses the mind.

“Hearing that the Tathāgatas are the universally excellent World-Honored Ones, that all their merits are already accomplished, that they are like space in being without discrimination, the bodhisattva because of these first arouses the mind.

Repeated verses, the abode of first arousing the mind (2): arousing the mind in dependence on ten hard-to-obtain dharmas

“The causes and fruits of the three times are called ‘what is so,’ and to grasp a self and an own-nature is called ‘what is not so’; wishing to know completely the true principle therein, the bodhisattva therefore first arouses the mind.

“In the past, the future, and the present ages, all the good deeds and evil deeds there are — wishing to know them completely with nothing left out, the bodhisattva therefore first arouses the mind.

“The concentrations, the liberations, and the samādhis, defiled and pure in measureless kinds — wishing to know completely their entering, abiding, and coming forth, the bodhisattva therefore first arouses the mind.

“As beings' faculties are keen or dull, and their powers of vigor thus differ in every kind, wishing to penetrate them completely and to know them one by one, the bodhisattva therefore first arouses the mind.

“The manifold understandings of all beings, and the loves and desires of their minds each differing — wishing to know all these measureless differences, the bodhisattva therefore first arouses the mind.

“Beings' manifold constitutions and elements each differ, and all the worlds are without limit; wishing to know completely their very natures, the bodhisattva therefore first arouses the mind.

“All the manifold paths of conditioned practice, each and every one having its own destination — wishing to know completely their true nature, the bodhisattva therefore first arouses the mind.

“The beings in all the worlds drift along with their deeds without a moment's rest; wishing to gain the heavenly eye and see them all clearly, the bodhisattva therefore first arouses the mind.

“All that has been in the ages of the past, of such a nature and of such marks — wishing to know completely those dwellings of former lives, the bodhisattva therefore first arouses the mind.

“The manifold fetters and delusions of all beings, arising in succession together with the residual habits — wishing to know them completely and to make them utterly exhausted, the bodhisattva therefore first arouses the mind.

Repeated verses, the abode of first arousing the mind (3): arousing the mind in dependence on the omniscience sought

“All that is set up in accordance with beings, the manifold ways of discourse and speech — wishing to know them all as their conventional truth has it, the bodhisattva therefore first arouses the mind.

“All dharmas are apart from speech, their nature empty and still, quiescent and without doing; wishing to penetrate completely this true meaning, the bodhisattva therefore first arouses the mind.

“Wishing to shake completely the lands of the ten directions, to overturn all the great seas, and to be furnished with the great spiritual penetrations of the Buddhas, the bodhisattva therefore first arouses the mind.

“Wishing from a single pore to send forth light that universally illumines measureless lands of the ten directions, and within each and every light to awaken to all things, the bodhisattva therefore first arouses the mind.

“Wishing to take the Buddha-lands hard to conceive and set them all in the palm of the hand without their being moved, and to know that all is like a conjuring, the bodhisattva therefore first arouses the mind.

“Wishing to take the beings of measureless lands and set them on the tip of a single hair without their feeling pressed, and to know completely that there is no person and no self, the bodhisattva therefore first arouses the mind.

“Wishing with a single fine hair to take up the water of the seas, so that all the great seas are wholly dried up, and moreover to distinguish and know completely the number of the drops therein, the bodhisattva therefore first arouses the mind.

“The inconceivable manifold lands, all ground into dust with none left out — wishing to distinguish and know completely the number of those motes, the bodhisattva therefore first arouses the mind.

“Through measureless kalpas past and to come, the marks of the forming and destruction of all worlds — wishing to penetrate them completely and exhaust their limit, the bodhisattva therefore first arouses the mind.

“All the Tathāgatas of the three times, all the pratyekabuddhas and the śrāvakas — wishing to know their dharmas exhaustively with nothing left, the bodhisattva therefore first arouses the mind.

“The measureless and boundless manifold worlds — wishing with a single fine hair to lift them all up, and to know completely their natures and their marks, the bodhisattva therefore first arouses the mind.

“The measureless and numberless encircling mountains — wishing to make them all enter into a single pore, and to know them all as they are, great or small, the bodhisattva therefore first arouses the mind.

“Wishing with one still and subtle sound to respond universally to the ten directions and speak according to their kind, so that all are thereby made pure and clear, the bodhisattva therefore first arouses the mind.

“The dharmas of the speech of all beings — to expound them in a single utterance with none left unexhausted, wishing to know all their own natures, the bodhisattva therefore first arouses the mind.

“There being no speech-sound of the world he cannot make, so that all understand and realize quiescence — wishing to gain such a subtle organ of the tongue, the bodhisattva therefore first arouses the mind.

“Wishing to make the manifold worlds of the ten directions and the marks of their forming and destruction all be seen, and to know completely that these are born of discrimination, the bodhisattva therefore first arouses the mind.

“In all the manifold worlds of the ten directions, measureless Tathāgatas wholly fill them; wishing to know completely the dharmas of those Buddhas, the bodhisattva therefore first arouses the mind.

“The measureless bodies of the manifold transformations, as many as the dust motes of all the worlds — wishing to penetrate completely that these arise from the mind, the bodhisattva therefore first arouses the mind.

“In the past, the future, and the present ages, the measureless and numberless Tathāgatas — wishing to know them all completely in a single thought, the bodhisattva therefore first arouses the mind.

“Wishing to expound a single line of Dharma in full, so that through asaṃkhyeya kalpas it is not exhausted, and to make the words and the meanings therein each differ, the bodhisattva therefore first arouses the mind.

“All the beings of the ten directions, following upon the marks of their flowing and turning, arising and ceasing — wishing to penetrate them all clearly in a single thought, the bodhisattva therefore first arouses the mind.

“Wishing with the deeds of body, of speech, and of mind to go universally to the ten directions without obstruction, and to know that the three times are all empty and still, the bodhisattva therefore first arouses the mind.

Repeated verses, the abode of first arousing the mind (4): the ten dharmas of the advancing portion

“When the bodhisattva has thus aroused the mind, he should be made to go to the lands of the ten directions and reverently make offerings to the Tathāgatas; by this he is made not to retrogress.

“The bodhisattva bravely seeks the way of the Buddha, abiding within birth-and-death without weariness; extol and praise him so that he follows along in practice, and thus he is made not to retrogress.

“In the measureless lands of the worlds of the ten directions, in all of them to be the honored lord — expounding it thus for the bodhisattvas, by this he is made not to retrogress.

“The most excellent, the highest, the very first, the profound and subtle and pure Dharma — exhort the bodhisattvas to speak it to others, and by teaching thus he is made to depart from the afflictions.

“In all the world there is nothing comparable to it, and it is the place that cannot be shaken or crushed; constantly to praise it for those bodhisattvas — by teaching thus he is made not to retrogress.

“The Buddha is the lord of great power in the world, furnished with all the manifold merits; make the bodhisattvas abide within this, and by teaching thus he becomes an excellent man.

“In the presence of measureless and boundless Buddhas, being able to go to them all and draw near, and being constantly embraced by the Buddhas — by teaching thus he is made not to retrogress.

“All the still and manifold samādhis, expounded and made plain with nothing left over — expounding it thus for those bodhisattvas, by this he is made not to retrogress.

“Crushing the wheel of birth-and-death of the existences, turning the pure and subtle wheel of the Dharma, being attached to nothing in all the world — expound it thus for the bodhisattvas.

“All beings who have fallen into the evil destinies, bound and pressed by measureless heavy sufferings — be for them a rescue and a refuge; expound it thus for the bodhisattvas.

Repeated verses, the abode of first arousing the mind (5): the summation

“This is the bodhisattva's abode of arousing the mind, single-minded in seeking the unsurpassed way; as the dharma of instruction that I have spoken, so it is with all the Buddhas as well.

Repeated verses, the abode of preparing the ground

“The bodhisattva of the second abode, that of preparing the ground, should arouse a mind such as this: may all the beings of the ten directions all follow along with the Tathāgata's teaching.

“The mind of benefit, the mind of great compassion, the mind of ease and joy, the mind of settling them, the mind of pity, the mind of taking them in, the mind of guarding beings, the mind that treats another as oneself, the mind of a teacher and the mind of a guide.

“Having abided in such excellent and subtle minds, next make him recite and rehearse and seek wide learning, constantly delight in stillness and think rightly, and draw near to all good friends.

“Speaking gently and pleasingly and apart from harshness, speaking always knowing the right time and without dread, penetrating the meaning and practicing in accord with the Dharma, departing from folly and confusion with the mind unshaken.

“This is the practice of awakening for the beginner; only one who can practice it is a true son of the Buddha; what I now expound is what he ought to practice, and such a son of the Buddha should diligently learn it.

Repeated verses, the abode of cultivation

“The bodhisattva of the third abode, that of cultivation, should according to the Buddha's teaching diligently contemplate: that dharmas are impermanent, are suffering, and are empty, are without self, without person, and without any act.

“All dharmas are not to be delighted in, they are not as their names and have no location, they are without discrimination and without reality; one who contemplates thus is called a bodhisattva.

“Next make him contemplate the realm of beings, and exhort him to contemplate the Dharma realm, and the differences among worlds exhaustively with nothing left; as to all these he should be exhorted to contemplate.

“The worlds of the ten directions and space as well, all the earth, the water, the fire, and the wind, the realm of desire, the realm of form, and the formless realm — exhort him to contemplate them all until they are exhausted.

“Contemplating the differences among those realms one by one, and their natures too all fully clarified — one who receives such teaching and diligently cultivates it is called a true son of the Buddha.

Repeated verses, the abode of noble birth

“The bodhisattva of the fourth abode, that of noble birth, is born out of the teaching of the sages; penetrating that the existences have nothing possessed, he passes beyond those dharmas and is born into the Dharma realm.

“His faith in the Buddha is firm and cannot be broken; contemplating that dharmas are quiescent, his mind attains rest; following along with all beings, he knows them all, and knows that their nature is false and without reality.

“The lands of the world, the deeds and their retribution, and birth-and-death and nirvāṇa too are just so; when a son of the Buddha contemplates dharmas in this way, he is born of the Buddha himself and so is named a son of the Buddha.

“In the past, the future, and the present ages, the manifold Buddha-dharmas that are therein — knowing them, gathering them, and fulfilling them, so cultivating and learning until it is brought to completion.

“All the Tathāgatas of the three times — being able to contemplate along with them and know them wholly equal, so that the manifold differences are not to be found — one who contemplates thus penetrates the three times.

“As I have extolled and praised them, these are the manifold merits of the fourth abode; if one can practice diligently in accord with the Dharma, he will swiftly accomplish the unsurpassed awakening of a Buddha.

Repeated verses, the abode of perfected skillful means

“From here the bodhisattvas of the fifth are called those of the abode of perfected skillful means; entering deeply into measureless skillful means, they bring forth the work of merit brought to completion.

“The manifold merits that the bodhisattva cultivates are all in order to rescue and guard the multitude of the living; with a concentrated mind he benefits them and gives them ease and joy, and wholly with pity he makes them attain deliverance.

“For all the world he removes the many calamities, leading them out of the existences and making them rejoice; taming them one by one with none left out, he makes them all furnished with virtue and turned toward nirvāṇa.

“All beings are without any bound, measureless, numberless, inconceivable, and not to be weighed and not to be measured; hear the Tathāgata's Dharma such as this.

“This true son of the Buddha of the fifth abode accomplishes skillful means and delivers beings; he is the great and wise honored one of all merits, and by such a Dharma he reveals it to others.

Repeated verses, the abode of the rectified mind

“In the sixth, the abode of the rectified mind fulfilled, there is no confusion about the own-nature of dharmas; in right mindfulness he ponders, apart from discrimination, and none among gods or humans can shake him.

“Hearing praise or malignment of the Buddha and the Buddha-Dharma, of bodhisattvas and of the practices that bodhisattvas practice, that beings are limited or that they are unlimited, that they are defiled or undefiled, hard to deliver or easy,

“That the Dharma realm is great or small and is formed or destroyed, that it either exists or does not exist — his mind is unshaken by any of it; past, future, and now the present, he recollects and ponders as it truly is and is ever settled.

“All dharmas are wholly without mark, without substance, without nature, empty and without reality, like an illusion and like a dream and apart from discrimination; he ever delights to hear a meaning such as this.

Repeated verses, the abode of non-retrogression

“The bodhisattva of the seventh, of non-retrogression, as to the Buddha and the Dharma and the practice of bodhisattvas, whether they exist or do not exist, whether there is deliverance or no deliverance — though he hear these sayings, he does not retrogress.

“In the past, the future, and the present ages, whether all the Buddhas exist or do not exist, whether the Buddha's knowledge is exhaustible or inexhaustible, whether the three times are one mark or of manifold marks,

“That one is many and that many are one, that the words follow upon the meaning and the meaning upon the words — that all such things are thus accomplished by turns: this should be expounded for the one who does not retrogress.

“Whether it be said that dharmas have marks or are without marks, whether it be said that dharmas have nature or are without nature, and that the manifold differences belong to one another — this person, having heard it, thereupon reaches completion.

Repeated verses, the abode of childlike purity

“In the eighth, the bodhisattva's abode of childlike purity, the practice of the deeds of body, speech, and mind is already complete, all of it pure and without the manifold faults, and he takes birth according to his own intention and attains sovereignty.

“He knows what the minds of beings delight in, the manifold understandings of their intentions each differing, and all the dharmas that they have, and the marks of the forming and destruction of the lands of the ten directions.

“He gains swift and subtle spiritual penetrations, and in all places he goes according to his thought; in the presence of the Buddhas he hears the essentials of the Dharma, and he praises and cultivates without weariness.

“He knows all the lands of the Buddhas, shakes them, sustains them, and contemplates them too; the Buddha-lands he passes beyond are beyond measuring, and the worlds he roams through are without number.

“Asaṃkhyeya dharmas he can inquire into, and the bodies he wishes to receive he attains in sovereignty, and his speech-sounds are skillful and pervade all things, and he serves numberless Buddhas.

Repeated verses, the abode of the prince

“In the ninth, the bodhisattva's abode of the prince, he can see the differences in beings' taking birth, and the arising of the afflictions and the residual habits he knows without exception, and the skillful means of what is practiced he is well able to make plain.

“Dharmas each differ and the deportments are distinct, worlds are not the same and the earlier and later limits differ; as the conventional truth and the truth of the highest meaning have it, he is well able to know it all with nothing left over.

“The place where the Dharma King skillfully sets things up, and the dharmas belonging to that place, how one enters the palace of the Dharma King, and what is contemplated and seen therein.

“The dharmas of consecration that the Dharma King has, the sustaining of his spiritual power without any timidity, the chamber of his reposing rest and the matter of praise and honor — by these he gives instruction to the son of the Dharma King.

“Expounding it thus for him with nothing left unexhausted, and making his mind attached to nothing, knowing all this and cultivating right mindfulness — thereupon all the Buddhas appear before him.

Repeated verses, the abode of consecration

“In the tenth, the true son of the Buddha of consecration accomplishes the highest and first of dharmas in fullness; the numberless manifold worlds of the ten directions he is able wholly to shake, and light universally illumines them.

“Sustaining them and going to them too with nothing left over, purity and adornment all complete, the beings to whom he reveals the teaching are without number, and contemplating and knowing their faculties he can exhaust them all.

“Making them arouse the mind and taming them too without any bound, he makes them all turn toward the great awakening; the whole Dharma realm he contemplates, and to the lands of the ten directions he goes in every one.

“The body therein and the works that his body does, his spiritual penetrations and manifestations are hard to fathom, the manifold spheres of the Buddha-lands of the three times — not even a prince of the Dharma is able to know them.

“The knowledge of the three times of the one who sees all, the knowledge that makes plain the dharmas of the Buddhas, the knowledge of the unobstructedness and the boundlessness of the Dharma realm, the knowledge that fills all worlds,

“The knowledge that illumines worlds and the knowledge that sustains them, the knowledge that knows beings and dharmas, and the boundless knowledge that knows the rightly awakened — the Tathāgata expounds them for him and makes them all exhaustive.

Repeated verses, the concluding praise and the exhortation to cultivate

“The bodhisattvas of the ten abodes such as these are all born by transformation from the Tathāgata's Dharma; and according to the practices of merit that they have, none among gods or humans can fathom them.

“In the past, the future, and the present ages, those who arouse the mind and seek Buddhahood are without bound; the lands of the ten directions are wholly filled with them, and there is not one who will not accomplish omniscience.

“All lands are without any bound, and worlds, beings, and dharmas are just so; delusion, deeds, and what the mind delights in each differ, and depending on these they arouse the intention toward awakening.

“The single thought of the mind that first seeks the way of the Buddha — the beings of the world and those of the two vehicles, these are not yet able to know it; how much less the remaining practices of merit!

“The manifold worlds of the ten directions, one who can lift them all up with a single fine hair — such a one is able to know this son of the Buddha's practice of turning toward the Tathāgata's wisdom.

“The manifold great seas of the ten directions, one who can wholly exhaust them by taking them up in drops on the tip of a hair — such a one is able to know this son of the Buddha's practice of merit cultivated in a single thought.

“All the worlds ground into dust, one who can distinguish and know the number of those motes — such a one is able to see the way that these bodhisattvas practice.

“The Buddhas of the ten directions of past, future, and present, all the pratyekabuddhas and the śrāvakas, all of them with manifold subtle eloquence reveal this first-aroused mind of awakening.

“The merit of arousing the mind cannot be measured; it fills the whole realm of beings; the multitude of the wise, expounding it together, cannot exhaust it — how much less the remaining manifold subtle practices!”

品十六 梵行品The Practice of Brahmacarya

全文五層 →Full five layers →
白話Vernacular

問：染衣出家的人，怎樣才得梵行清淨

那時，正念天子對法慧菩薩說：

「佛子！一切世界裡的諸位菩薩眾，都依著如來的教法，染了法衣、出了家。要怎樣才能得到梵行（清淨之行）的清淨，從菩薩的位次一直達到無上菩提之道呢？」

答·總標：以十法為所緣，作意觀察

法慧菩薩說：

「佛子！菩薩摩訶薩修梵行的時候，應當以十件事作為所緣（心所對的境），起作意（把心提起來、不落在懵懂裡）而觀察。這十件事就是：身、身業（身的動作）、語、語業（語的作為）、意、意業（意的作為）、佛、法、僧、戒。

「應當這樣觀察：是身就是梵行嗎？乃至是戒就是梵行嗎？

觀察門一 身：若身是梵行，梵行便成了不淨之物

「如果身就是梵行，那麼要知道，梵行就成了非善的、非法的、渾濁的、臭惡的、不淨的、可厭的、違逆的、雜染的、是一具死屍、是一堆蟲聚。

觀察門二 身業：若身業是梵行，梵行便成了舉止動作

「如果身業就是梵行，那麼梵行就成了行、住、坐、臥，向左向右回頭看，屈身伸身、低頭抬頭。

觀察門三 語：若語是梵行，梵行便成了發聲的機關

「如果語就是梵行，那麼梵行就成了聲音與氣息、嘴唇舌頭喉嚨口吻、吐氣納氣抑住放開、聲調的高低清濁。

觀察門四 語業：若語業是梵行，梵行便成了各式說話

「如果語業就是梵行，那麼梵行就成了起居時的問候招呼、簡略地說、詳廣地說、打比方說、直截地說、稱讚地說、毀責地說、安立名相地說（假借施設而說）、隨順世俗地說、明白顯了地說。

觀察門五 意：若意是梵行，梵行便成了心裡的種種活動

「如果意就是梵行，那麼梵行就應該是覺（粗略的尋求）、是觀（細密的伺察）、是分別、是種種分別、是憶念、是種種憶念、是思惟、是種種思惟、是幻術、是睡眠作夢。

觀察門六 意業：若意業是梵行，梵行便成了感受與情緒

「如果意業就是梵行，那麼要知道，梵行就成了思與想、寒與熱、飢與渴、苦與樂、憂與喜。

觀察門七 佛：若佛是梵行，究竟哪一項是佛

「如果佛就是梵行，那麼是色（物質之身）就是佛嗎？受就是佛嗎？想就是佛嗎？行就是佛嗎？識就是佛嗎？是相（大的形相）就是佛嗎？好（細的莊嚴）就是佛嗎？神通就是佛嗎？業行就是佛嗎？果報就是佛嗎？

觀察門八 法：若法是梵行，究竟哪一項是法

「如果法就是梵行，那麼是寂滅就是法嗎？涅槃就是法嗎？不生就是法嗎？不起就是法嗎？不可說就是法嗎？無分別就是法嗎？無所行就是法嗎？不合集（不由諸緣湊合而成）就是法嗎？

觀察門九 僧：若僧是梵行，究竟哪一項是僧

「如果僧就是梵行，那麼是預流向（趣向初果者）就是僧嗎？預流果就是僧嗎？一來向就是僧嗎？一來果就是僧嗎？不還向就是僧嗎？不還果就是僧嗎？阿羅漢向就是僧嗎？阿羅漢果就是僧嗎？三明就是僧嗎？六通就是僧嗎？

觀察門十 戒：若戒是梵行，究竟哪一項是戒

「如果戒就是梵行，那麼是壇場（受戒的場地）就是戒嗎？問清淨（受戒前問遮難）就是戒嗎？教威儀（教授師教導威儀）就是戒嗎？三說羯磨（三度宣告的受戒法）就是戒嗎？和尚就是戒嗎？阿闍梨（軌範師）就是戒嗎？剃髮就是戒嗎？穿著袈裟衣就是戒嗎？乞食就是戒嗎？正命（以正當方式活命）就是戒嗎？

結觀（一）：於身、於修、於法，三處都無所取著

「這樣觀察過了以後，對身沒有什麼可取，對所修沒有什麼可著，對法沒有什麼可住；過去的已經滅去，未來的還沒到來，現在的當體空寂；沒有一個造業的人，也沒有一個受報的人；這一世不曾移動過去，那一世也不曾改變過來。

結觀（二）：那麼究竟什麼叫作梵行

「這裡面，哪一個法叫作梵行呢？梵行是從什麼地方來的呢？是誰所擁有的呢？它的體究竟是誰呢？是由誰造作出來的呢？它是有，還是無？是色，還是非色？是受，還是非受？是想，還是非想？是行，還是非行？是識，還是非識？

結觀（三）：正因為不可得，才叫作清淨梵行

「這樣觀察下來：因為梵行這個法本不可得的緣故，因為三世諸法都空寂的緣故，因為意沒有取著的緣故，因為心沒有障礙的緣故，因為所行沒有二相的緣故，因為方便自在的緣故，因為領受無相之法的緣故，因為觀照無相之法的緣故，因為了知佛法平等的緣故，因為具足一切佛法的緣故——這樣才叫作清淨梵行。

復修十種法：如來十力的十種智

「還應當修習十種法。哪十種呢？就是：處非處智（知道理上可能與不可能的智慧）、過去現在未來業報智、諸禪解脫三昧智、諸根勝劣智（知眾生根器利鈍）、種種解智（知眾生種種理解與欲樂）、種種界智（知眾生種種性類）、一切至處道智（知一切道路通向何處）、天眼無礙智、宿命無礙智、永斷習氣智。

於如來十力，一一觀察，一一諮問

「對於如來的這十種力，要一一去觀察；每一種力當中，都含有無量的義理，全都應該去請教諮問。

起大慈悲·了境如幻

「聽聞之後，應當發起大慈悲心，觀察眾生而不捨離他們；思惟諸法，沒有止息；行最上的事業，卻不求果報；了知一切境界如同幻化、如同夢境，如同影子、如同回響，也如同變化出來的東西。

答果：初發心時即得阿耨多羅三藐三菩提

「如果諸位菩薩能夠與這樣的觀行相應，在諸法之中不生起兩種對立的見解，那麼一切佛法很快就會現前，在最初發心的時候就得到了阿耨多羅三藐三菩提（無上正等正覺），了知一切法就是自心的本性，成就了智慧之身，不是從別人那裡才開悟的。」

Question: How is one who has dyed the robe and gone forth to attain purity of brahmacarya?

At that time the deva-son Right Mindfulness said to the bodhisattva Dharma Wisdom:

“Son of the Buddha! The hosts of bodhisattvas in all the worlds have, in accord with the Tathāgata’s teaching, dyed the Dharma robe and gone forth from the household. How are they to attain the purity of brahmacarya (the pure practice), and from the stations of a bodhisattva reach all the way to the path of unsurpassed awakening?”

The Answer, in General: Take ten dharmas as objects, rouse the attention and examine

The bodhisattva Dharma Wisdom said:

“Son of the Buddha! When a bodhisattva-mahāsattva cultivates brahmacarya, he should take ten things as his objects (the states that the mind faces), rouse the attention (lift the mind up, and not let it sink into a daze), and examine. These ten things are: the body; bodily action (what the body does); speech; verbal action (what speech does); thought; mental action (what thought does); the Buddha; the Dharma; the Saṅgha; the precepts.

“He should examine in this way: is the body brahmacarya? And so on down to: are the precepts brahmacarya?

Gate of Examination One, the Body: if the body were brahmacarya, brahmacarya would become an impure thing

“If the body were brahmacarya, then know that brahmacarya would be non-good, contrary to the Dharma, turbid, foul and stinking, impure, loathsome, repugnant, defiled; would be a corpse; would be a swarm of worms.

Gate of Examination Two, bodily action: if bodily action were brahmacarya, brahmacarya would become gestures and movements

“If bodily action were brahmacarya, then brahmacarya would be walking, standing, sitting, and lying down; turning the head to look left and to look right; bending and stretching, lowering the head and raising it.

Gate of Examination Three, speech: if speech were brahmacarya, brahmacarya would become the apparatus that makes sound

“If speech were brahmacarya, then brahmacarya would be sound and breath; lips, tongue, throat, and mouth; breathing out and breathing in, holding back and letting go; the high and the low, the clear and the muddy, of the voice.

Gate of Examination Four, verbal action: if verbal action were brahmacarya, brahmacarya would become the various ways of speaking

“If verbal action were brahmacarya, then brahmacarya would be greeting and saluting as one goes about the day; speaking briefly; speaking at length; speaking by way of comparison; speaking directly; speaking in praise; speaking in blame; speaking by positing names and characteristics (speaking by provisional designation); speaking in accord with the world’s conventions; speaking so as to make things plain and manifest.

Gate of Examination Five, thought: if thought were brahmacarya, brahmacarya would become the various activities inside the mind

“If thought were brahmacarya, then brahmacarya would have to be initial thought (coarse seeking), sustained thought (fine investigation), discrimination, the various discriminations, recollection, the various recollections, deliberation, the various deliberations, conjuring tricks, and sleeping and dreaming.

Gate of Examination Six, mental action: if mental action were brahmacarya, brahmacarya would become feelings and moods

“If mental action were brahmacarya, then know that brahmacarya would be volition and conception, cold and heat, hunger and thirst, pain and pleasure, sorrow and gladness.

Gate of Examination Seven, the Buddha: if the Buddha were brahmacarya, which item after all is the Buddha?

“If the Buddha were brahmacarya, then is form (the material body) the Buddha? Is feeling the Buddha? Is perception the Buddha? Are formations the Buddha? Is consciousness the Buddha? Are the marks (the major features of shape) the Buddha? Are the signs (the fine adornments) the Buddha? Are the supernormal powers the Buddha? Are karmic deeds the Buddha? Is the ripened recompense the Buddha?

Gate of Examination Eight, the Dharma: if the Dharma were brahmacarya, which item after all is the Dharma?

“If the Dharma were brahmacarya, then is quiescent cessation the Dharma? Is nirvāṇa the Dharma? Is the unborn the Dharma? Is the unarisen the Dharma? Is the inexpressible the Dharma? Is the undiscriminated the Dharma? Is the actionless the Dharma? Is the uncombined (that which is not put together by the concurrence of conditions) the Dharma?

Gate of Examination Nine, the Saṅgha: if the Saṅgha were brahmacarya, which item after all is the Saṅgha?

“If the Saṅgha were brahmacarya, then is the approach to stream-entry (one who is heading toward the first fruit) the Saṅgha? Is the fruit of stream-entry the Saṅgha? Is the approach to once-returning the Saṅgha? Is the fruit of once-returning the Saṅgha? Is the approach to non-returning the Saṅgha? Is the fruit of non-returning the Saṅgha? Is the approach to arhatship the Saṅgha? Is the fruit of arhatship the Saṅgha? Are the three clear knowledges the Saṅgha? Are the six superknowledges the Saṅgha?

Gate of Examination Ten, the precepts: if the precepts were brahmacarya, which item after all is the precepts?

“If the precepts were brahmacarya, then is the ordination platform (the site where the precepts are received) the precepts? Is the questioning as to purity (the questioning about impediments before the precepts are received) the precepts? Is the instruction in deportment (the instructing master’s teaching of deportment) the precepts? Is the threefold declaration of the karman (the procedure of receiving the precepts that is proclaimed three times) the precepts? Is the preceptor the precepts? Is the ācārya (the master of standards) the precepts? Is the shaving of the head the precepts? Is the wearing of the kāṣāya robe the precepts? Is begging for food the precepts? Is right livelihood (making one’s living in a proper way) the precepts?

Concluding Contemplation (1): in the body, in what is cultivated, in the dharmas — in all three there is nothing grasped or clung to

“Having examined in this way, there is nothing to be taken in the body, nothing to be clung to in what is cultivated, nothing to be dwelt in among the dharmas; the past has already ceased, the future has not yet come, the present is in its very substance empty and still; there is no one who does the deeds, and no one who receives the recompense; this world has not moved over to that one, and that world has not altered itself into this one.

Concluding Contemplation (2): then what after all is called brahmacarya?

“Among these, which dharma is called brahmacarya? From what place does brahmacarya come? Whose possession is it? What after all is its substance? By whom is it made? Is it existent, or is it nonexistent? Is it form, or is it not form? Is it feeling, or is it not feeling? Is it perception, or is it not perception? Is it formations, or is it not formations? Is it consciousness, or is it not consciousness?

Concluding Contemplation (3): precisely because it cannot be obtained, it is called pure brahmacarya

“Examining in this way: because the dharma that is brahmacarya is from the first unobtainable; because the dharmas of the three times are all empty and still; because thought has no grasping; because the mind has no obstruction; because what is practiced has no duality; because there is mastery in skillful means; because one receives the markless dharma; because one contemplates the markless dharma; because one knows that the Buddha’s dharmas are equal; because one is fully endowed with all the Buddha’s dharmas — this is what is called pure brahmacarya.

Further cultivating ten dharmas: the ten knowledges that are the Tathāgata’s ten powers

“He should further cultivate ten dharmas. Which ten? They are: the knowledge of what is possible and what is impossible (the wisdom that knows what can and what cannot be, in principle); the knowledge of the recompense of deeds past, present, and future; the knowledge of the meditations, the liberations, and the samādhis; the knowledge of superior and inferior faculties (knowing whether beings’ faculties are keen or dull); the knowledge of the various understandings (knowing beings’ various understandings and inclinations); the knowledge of the various realms (knowing beings’ various natures and kinds); the knowledge of the paths that lead to every destination (knowing where each road leads); the knowledge of the unobstructed divine eye; the knowledge of the unobstructed recollection of former lives; the knowledge that severs the habit-energies forever.

Concerning the Tathāgata’s ten powers, examine each one, inquire about each one

“Concerning these ten powers of the Tathāgata, one is to examine them one by one; within each single power there are measureless meanings, and about them all one should go and inquire.

Rousing great kindness and compassion; knowing objects to be like an illusion

“Having heard, one should give rise to the mind of great kindness and compassion, examining living beings and not abandoning them; deliberating upon the dharmas without ever resting; performing the highest works, yet seeking no recompense; knowing that all objects are like an illusion, like a dream, like a shadow, like an echo, and also like something conjured up.

The answer as to the fruit: at the time of the first arousing of the mind one attains unsurpassed perfect awakening

“If bodhisattvas are able to accord with contemplative practice such as this, and give rise to no two opposed views among the dharmas, then all the Buddha’s dharmas will swiftly come present; at the very time of the first arousing of the mind they attain unsurpassed perfect awakening (the unsurpassed, right, and universal enlightenment); they know that all dharmas are the very nature of their own mind; they perfect the body of wisdom, and it is not from another that they awaken.”

品十七 初發心功德品The Merit of the First Arousing of the Mind

全文五層 →Full five layers →
白話Vernacular

天王請說（澄觀科）：初發心的功德，究竟有多少

那時，天帝釋對法慧菩薩說：

「佛子！菩薩最初發起菩提心，所得到的功德，它的量究竟有多少？」

歎深難說（澄觀科）：十句說它甚深

法慧菩薩說：

「這個道理甚深——難以言說、難以了知、難以分別、難以信解、難以證得、難以修行、難以通達、難以思惟、難以度量、難以趣入。雖然如此，我當承著佛的威神之力來為你說。

校量喻一（前段）：以樂具供養十方眾生並教他們持五戒

「佛子！假使有一個人，用一切令人快樂的資具，供養東方阿僧祇（無數）那麼多世界裡所有的眾生，供養經過一劫那麼久，然後又教他們清淨地持守五戒；南方、西方、北方，四維（四個斜角方位）、上方、下方，也都是這樣做。佛子！在你看來怎麼樣，這個人的功德算不算多呢？」

天帝說：

「佛子！這個人的功德，只有佛才能知道，其餘一切都沒有辦法測量。」

校量一（前段）：百分不及一，乃至優波尼沙陀分不及一

法慧菩薩說：

「佛子！這個人的功德，比起菩薩初發心的功德來，百分之中不及一分，千分之中不及一分，百千分之中不及一分；像這樣，億分、百億分、千億分、百千億分、那由他億分、百那由他億分、千那由他億分、百千那由他億分、數分、歌羅分（把身上一根毛豎著剖成百分中的一分）、算分、諭分、優波尼沙陀分（少許相近可比之分），也都不及一分。

校量喻一（後段）：教十善、四禪、四無量、四無色、四果乃至辟支佛道

「佛子！且把這個比喻放下。假使有一個人，用一切令人快樂的資具，供養十方十阿僧祇那麼多世界裡所有的眾生，供養經過百劫那麼久，然後教他們修十善道；像這樣供養，經過千劫，教他們安住四禪；經過百千劫，教他們安住四無量心（慈悲喜捨）；經過億劫，教他們安住四無色定；經過百億劫，教他們安住須陀洹果；經過千億劫，教他們安住斯陀含果；經過百千億劫，教他們安住阿那含果；經過那由他億劫，教他們安住阿羅漢果；經過百千那由他億劫，教他們安住辟支佛道。佛子！在你看來怎麼樣，這個人的功德算不算多呢？」

天帝說：

「佛子！這個人的功德，只有佛才能知道。」

校量一（後段）·徵釋：諸佛初發心不是為了這些

法慧菩薩說：

「佛子！這個人的功德，比起菩薩初發心的功德來，百分之中不及一分，千分之中不及一分，百千分之中不及一分，乃至優波尼沙陀分也不及一分。什麼緣故呢？佛子！一切諸佛最初發心的時候，並不只是為了用一切樂具供養十方十阿僧祇世界裡所有的眾生、經過百劫乃至百千那由他億劫，才發起菩提心；也不只是為了教那麼多眾生修五戒、十善業道，教他們安住四禪、四無量心、四無色定，教他們得到須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道，才發起菩提心；而是為了要使如來的種性不斷絕，為了要充滿遍及一切世界，為了要度脫一切世界的眾生，為了要完全知道一切世界的成立與壞滅，為了要完全知道一切世界中眾生的染垢與清淨，為了要完全知道一切世界的自性本來清淨，為了要完全知道一切眾生心中的好樂、煩惱與習氣，為了要完全知道一切眾生在這裡死去在那裡受生，為了要完全知道一切眾生種種根性與方便，為了要完全知道一切眾生的心念與行相，為了要完全知道一切眾生過去現在未來三世的智慧，為了要完全知道一切諸佛境界的平等——因為這些，才發起無上的菩提心。

校量喻二（速疾步剎喻·澄觀科）：一念能越過阿僧祇世界的人

「佛子！再把這個比喻放下。假使有一個人，在一念這麼短的時間裡，能越過東方阿僧祇那麼多世界；念念都這樣越過，一直越到阿僧祇劫那麼久，這些被他越過的世界，沒有誰能知道它的邊際。又有第二個人，在一念之間，能越過前面那個人在阿僧祇劫裡所越過的全部世界；像這樣，也走盡阿僧祇劫。這樣一個接一個地展轉增上，一直到第十個人。南方、西方、北方，四維、上方、下方，也都是這樣。佛子！這十方之中，總共有一百個這樣的人，一一都像這樣越過諸世界，這些世界還是可以知道邊際的；而菩薩初發阿耨多羅三藐三菩提心所有的善根，卻沒有誰能知道它的邊際。什麼緣故呢？佛子！菩薩並不是把自己限定在一個界限裡——他不只是為了要往那麼多世界去而得到了知，才發菩提心；他是為了了知十方所有世界，才發菩提心。

「就是說：他想要了知微妙的世界就是麁劣的世界，麁劣的世界就是微妙的世界；仰著的世界就是覆著的世界，覆著的世界就是仰著的世界；小世界就是大世界，大世界就是小世界；寬廣的世界就是狹隘的世界，狹隘的世界就是寬廣的世界；一個世界就是不可說那麼多世界，不可說那麼多世界就是一個世界；不可說那麼多世界能入到一個世界裡，一個世界能入到不可說那麼多世界裡；污穢的世界就是清淨的世界，清淨的世界就是污穢的世界。他想要知道一根毫毛的尖端之中，含有一切世界的差別之性；一切世界之中，含有一毛端的同一體性。他想要知道一個世界中能出生一切世界，想要知道一切世界都沒有實在的自體之性。他想要用一念之心完全知道一切廣大世界而毫無障礙——因為這些，才發起阿耨多羅三藐三菩提心。

校量喻三（知劫成壞喻·澄觀科）：一念能知阿僧祇世界成壞劫數的人

「佛子！再把這個比喻放下。假使有一個人，在一念之間，能知道東方阿僧祇那麼多世界成立與壞滅的劫數；念念都這樣知，一直知到阿僧祇劫那麼久，這些劫數沒有誰能知道它的邊際。又有第二個人，在一念之間，能知道前面那個人在阿僧祇劫中所知道的全部劫數。像這樣廣說下去，一直到第十個人。南方、西方、北方，四維、上方、下方，也都是這樣。佛子！這十方阿僧祇世界成立壞滅的劫數，還是可以知道邊際的；而菩薩初發阿耨多羅三藐三菩提心的功德善根，卻沒有誰能知道它的邊際。什麼緣故呢？菩薩並不把自己限定在界限裡——他不只是為了知道那麼多世界成壞的劫數，才發阿耨多羅三藐三菩提心；他是為了要完全知道一切世界的成壞劫、窮盡而無遺餘，才發阿耨多羅三藐三菩提心。

「就是說：知道長劫與短劫平等，短劫與長劫平等；一劫與無數劫平等，無數劫與一劫平等；有佛出世的劫與沒有佛出世的劫平等，沒有佛的劫與有佛的劫平等；一個佛劫之中有不可說那麼多佛，不可說那麼多佛劫之中有一佛；有量的劫與無量的劫平等，無量的劫與有量的劫平等；有窮盡的劫與無窮盡的劫平等，無窮盡的劫與有窮盡的劫平等；不可說那麼多劫與一念平等，一念與不可說那麼多劫平等；一切劫能入於非劫，非劫能入於一切劫。他想要在一念之中完全知道過去際、未來際以及現在一切世界的成壞劫——因為這樣，才發起阿耨多羅三藐三菩提心。這就叫作：初發心的大誓莊嚴、了知一切劫的神通智。

校量喻四（善知勝解喻·澄觀科）：一念能知眾生種種差別解的人

「佛子！再把這個比喻放下。假使有一個人，在一念之間，能知道東方阿僧祇那麼多世界裡所有眾生種種差別的勝解（心中的信解與志趣）；念念都這樣知，一直知到阿僧祇劫那麼久。又有第二個人，在一念之間，能知道前面那個人在阿僧祇劫中所知道的眾生諸解差別；像這樣，也知盡阿僧祇劫。這樣展轉增上，一直到第十個人。南方、西方、北方，四維、上方、下方，也都是這樣。佛子！這十方眾生種種差別的勝解，還是可以知道邊際的；而菩薩初發阿耨多羅三藐三菩提心的功德善根，卻沒有誰能知道它的邊際。什麼緣故呢？佛子！菩薩並不把自己限定在界限裡——他不只是為了知道那麼多眾生的勝解，才發阿耨多羅三藐三菩提心；他是為了要完全知道一切世界所有眾生種種差別的勝解，才發阿耨多羅三藐三菩提心。

「就是說：想要知道一切差別解沒有邊際，因為一個眾生的解與無數眾生的解本是平等；想要得到能知不可說差別解的方便智慧光明；想要完全知道眾生海裡各各不同的勝解，窮盡而無遺餘；想要完全知道過去、現在、未來，善的與不善的種種無量勝解；想要完全知道相似的解與不相似的解；想要完全知道一切解就是一解、一解就是一切解；想要得到如來知解的力量；想要完全知道有上的解與無上的解、有餘的解與無餘的解、相等的解與不相等的解之間的差別；想要完全知道有依的解與無依的解、共同的解與不共同的解、有邊的解與無邊的解、有差別的解與無差別的解、善的解與不善的解、世間的解與出世間的解之間的差別；想要在一切微妙解、廣大解、無量解、安住正位之解當中，得到如來解脫無障礙的智慧；想要用無量方便，完全知道十方一切眾生界裡，每一個眾生的清淨解、染污解、廣博解、簡略解、細密解、麁淺解，窮盡無餘；想要完全知道深密的解、方便的解、分別的解、自然而然的解、隨著因而生起的解、隨著緣而生起的解，把一切解所結成的網完全知盡無餘——因為這些，才發起阿耨多羅三藐三菩提心。

校量喻五（善知諸根喻·澄觀科）：一念能知眾生諸根差別的人

「佛子！再把這個比喻放下。假使有一個人，在一念之間，能知道東方無數世界裡一切眾生諸根（信、進、念、定、慧等根性）的差別；念念都這樣知，經過阿僧祇劫。又有第二個人，在一念之間，能知道前面那個人在阿僧祇劫裡念念所知道的諸根差別。像這樣廣說下去，一直到第十個人。南方、西方、北方，四維、上方、下方，也都是這樣。佛子！這十方世界所有眾生諸根的差別，還是可以知道邊際的；而菩薩初發阿耨多羅三藐三菩提心的功德善根，卻沒有誰能知道它的邊際。什麼緣故呢？菩薩並不把自己限定在界限裡——他不只是為了知道那麼多世界眾生的根性，才發阿耨多羅三藐三菩提心；他是為了要完全知道一切世界中一切眾生的根性種種差別，廣說乃至，想要完全知道一切諸根所結成的網——因為這樣，才發阿耨多羅三藐三菩提心。

校量喻六（善知欲樂喻·澄觀科）：一念能知眾生種種欲樂的人

「佛子！再把這個比喻放下。假使有一個人，在一念之間，能知道東方無數世界裡所有眾生種種的欲樂（好樂與愛欲的傾向）；念念都這樣知，一直知到阿僧祇劫那麼久。這樣一個接一個地廣說下去，一直到第十個人。南方、西方、北方，四維、上方、下方，也都是這樣。這十方眾生所有的欲樂，還是可以知道邊際的；而菩薩初發阿耨多羅三藐三菩提心的功德善根，卻沒有誰能知道它的邊際。什麼緣故呢？佛子！菩薩並不把自己限定在界限裡——他不只是為了知道那麼多眾生的欲樂，才發阿耨多羅三藐三菩提心；他是為了要完全知道一切世界所有眾生種種的欲樂，廣說乃至，想要完全知道一切欲樂所結成的網——因為這樣，才發阿耨多羅三藐三菩提心。

校量喻七（善知方便喻·澄觀科）：一念能知眾生種種方便的人

「佛子！再把這個比喻放下。假使有一個人，在一念之間，能知道東方無數世界裡所有眾生種種的方便（各自趣求的手段與門路）。像這樣廣說下去，一直到第十個人。南方、西方、北方，四維、上方、下方，也都是這樣。這十方眾生種種的方便，還是可以知道邊際的；而菩薩初發阿耨多羅三藐三菩提心的功德善根，卻沒有誰能知道它的邊際。什麼緣故呢？佛子！菩薩並不把自己限定在界限裡——他不只是為了知道那麼多世界眾生種種的方便，才發阿耨多羅三藐三菩提心；他是為了要完全知道一切世界所有眾生種種的方便，廣說乃至，想要完全知道一切方便所結成的網——因為這樣，才發阿耨多羅三藐三菩提心。

校量喻八（善知他心喻·澄觀科）：一念能知眾生種種差別心的人

「佛子！再把這個比喻放下。假使有一個人，在一念之間，能知道東方無數世界裡所有眾生種種差別的心。廣說乃至，這十方世界所有眾生種種差別的心，還是可以知道邊際的；而菩薩初發阿耨多羅三藐三菩提心的功德善根，卻沒有誰能知道它的邊際。什麼緣故呢？佛子！菩薩並不把自己限定在界限裡——他不只是為了知道那麼多眾生的心，才發阿耨多羅三藐三菩提心；他是為了要完全知道窮盡法界、虛空界那無邊眾生種種的心，乃至想要完全知道一切心所結成的網——因為這樣，才發阿耨多羅三藐三菩提心。

校量喻九（善知業相喻·澄觀科）：一念能知眾生種種差別業的人

「佛子！再把這個比喻放下。假使有一個人，在一念之間，能知道東方無數世界裡所有眾生種種差別的業。廣說乃至，這十方眾生種種差別的業，還是可以知道邊際的；而菩薩初發阿耨多羅三藐三菩提心的善根邊際，卻是不可能得知的。什麼緣故呢？佛子！菩薩並不把自己限定在界限裡——他不只是為了知道那麼多眾生的業，才發阿耨多羅三藐三菩提心；他是想要完全知道三世一切眾生的業，乃至想要完全知道一切業所結成的網——因為這樣，才發阿耨多羅三藐三菩提心。

校量喻十（善知煩惱喻·澄觀科）：一念能知眾生種種煩惱的人

「佛子！再把這個比喻放下。假使有一個人，在一念之間，能知道東方無數世界裡所有眾生種種的煩惱；念念都這樣知，一直知到阿僧祇劫那麼久，這些煩惱的種種差別，沒有誰能知道它的邊際。又有第二個人，在一念之間，能知道前面那個人在阿僧祇劫中所知道的眾生煩惱差別；像這樣，又知盡阿僧祇劫。這樣一個接一個地廣說下去，一直到第十個人。南方、西方、北方，四維、上方、下方，也都是這樣。佛子！這十方眾生煩惱的差別，還是可以知道邊際的；而菩薩初發阿耨多羅三藐三菩提心的善根邊際，卻是不可能得知的。什麼緣故呢？佛子！菩薩並不把自己限定在界限裡——他不只是為了知道那麼多世界眾生的煩惱，才發阿耨多羅三藐三菩提心；他是為了要完全知道一切世界所有眾生煩惱的差別，才發阿耨多羅三藐三菩提心。

「就是說：想要完全知道輕的煩惱、重的煩惱、潛伏未起的煩惱、已經現起的煩惱，以及一一眾生無量煩惱的種種差別、種種覺觀（心中的粗細思量），以此淨治一切雜染；想要完全知道依著無明而起的煩惱、與貪愛相應的煩惱，斷除一切令人流轉諸有的煩惱結；想要完全知道偏貪一分的煩惱、偏瞋一分的煩惱、偏癡一分的煩惱、三者齊等的煩惱，斷除一切煩惱的根本；想要完全知道執我的煩惱、執我所的煩惱、我慢的煩惱，覺悟一切煩惱而使之盡無遺餘；想要完全知道從顛倒分別所生的根本煩惱與隨煩惱，以及因身見而生起的六十二種見，調伏一切煩惱；想要完全知道蓋覆心的煩惱、障礙道的煩惱，發起大悲救護之心，斷除一切煩惱之網，使一切智之性得以清淨——因為這些，才發起阿耨多羅三藐三菩提心。

校量喻十一（前段·供佛及生喻·澄觀科）：一念供養東方無數諸佛與眾生

「佛子！再把這個比喻放下。假使有一個人，在一念之間，用種種上味的飲食、香、花、衣服、幢、幡、傘蓋，以及僧伽藍（僧眾所住的園林寺院）、上妙的宮殿、寶帳、羅網帷幔，種種莊嚴的師子座和眾多妙寶，供養東方無數諸佛，以及無數世界裡所有的眾生，恭敬尊重，禮拜讚歎，躬身瞻仰，相續不斷，經過無數劫。他又勸那些眾生，也都同樣這樣供養佛。到佛滅度以後，又各各為佛起造寶塔。那些塔又高又廣，是用無數世界的眾寶造成的，種種莊嚴。每一座塔中，各有無數如來的形像，光明遍照無數世界，經過無數劫。南方、西方、北方，四維、上方、下方，也都是這樣。佛子！在你看來怎麼樣，這個人的功德算不算多呢？」

天帝說：

「這個人的功德，只有佛才知道，其餘的都無法測度。」

「佛子！這個人的功德，比起菩薩初發心的功德來，百分之中不及一分，千分之中不及一分，百千分之中不及一分，乃至優波尼沙陀分也不及一分。

校量喻十一（後段）：第二人乃至第十人展轉倍增的供養

「佛子！再把這個比喻放下。假使又有第二個人，在一念之中，能作出前面那個人以及無數世界所有眾生在無數劫中所作的全部供養之事；念念都這樣作，用無量種類的供養之具，供養無量諸佛如來，以及無量世界所有的眾生，經過無量劫。那第三個人，乃至第十個人，也都是這樣，在一念之中就能作出前一個人所有的供養；念念都這樣作，用無邊、無等、不可數、不可稱、不可思、不可量、不可說、不可說不可說那麼多的供養之具，供養無邊乃至不可說不可說那麼多的諸佛，以及那麼多世界所有的眾生，經過無邊乃至不可說不可說那麼多劫。到佛滅度以後，又各各為佛起造寶塔，那些塔又高又廣。乃至塔住世的劫數，也都是這樣。佛子！這前面的功德，比起菩薩初發心的功德來，百分之中不及一分，千分之中不及一分，百千分之中不及一分，乃至優波尼沙陀分也不及一分。

「什麼緣故呢？佛子！菩薩摩訶薩並不把自己限定在界限裡——他不只是為了供養那麼多佛，才發阿耨多羅三藐三菩提心；他是為了要供養窮盡法界、虛空界，不可說不可說十方無量過去、未來、現在所有的諸佛，才發阿耨多羅三藐三菩提心。

就法略示一（解行圓滿·澄觀科）：發心已，即能知信諸佛的善根與智慧

「發起這個心以後，他就能知道過去際一切諸佛最初成正覺以及入般涅槃的事，能信解未來際一切諸佛所有的善根，能知道現在一切諸佛所有的智慧。那些佛所有的功德，這位菩薩都能信、能受、能修、能得、能知、能證、能成就，能與諸佛平等而成一性。什麼緣故呢？這位菩薩是為了不斷絕一切如來的種性，才發心；為了充滿遍及一切世界，才發心；為了度脫一切世界的眾生，才發心；為了完全知道一切世界的成壞，才發心；為了完全知道一切眾生的染垢與清淨，才發心；為了完全知道一切世界三有（欲有、色有、無色有）的清淨，才發心；為了完全知道一切眾生心中的好樂、煩惱與習氣，才發心；為了完全知道一切眾生在這裡死去在那裡受生，才發心；為了完全知道一切眾生種種根性與方便，才發心；為了完全知道一切眾生的心念與行相，才發心；為了完全知道一切眾生三世的智慧，才發心。

就法略示二（妙果當成·澄觀科）：為三世諸佛所憶念，當得無上菩提

「因為發了這個心，他就常常為三世一切諸佛所憶念，當來必定得到三世一切諸佛的無上菩提；三世一切諸佛就把妙法給與他，他就與三世一切諸佛的體性平等；他已經修了三世一切諸佛的助道之法，成就三世一切諸佛的力與無所畏；他莊嚴三世一切諸佛的不共佛法，完全得到法界一切諸佛說法的智慧。什麼緣故呢？因為發了這個心，當來必定成佛的緣故。

就法略示三（與佛平等·澄觀科）：即與三世諸佛境界功德平等

「應當知道，這個人就與三世諸佛同等，就與三世諸佛如來的境界平等，就與三世諸佛如來的功德平等，得到如來一身與無量身究竟平等的真實智慧。

就法略示四（能作佛事·澄觀科）：纔發心時，就能作十一種佛事

「他纔發心的時候，就為十方一切諸佛所共同稱歎，就能說法教化調伏一切世界所有的眾生，就能震動一切世界，就能光照一切世界，就能息滅一切世界諸惡道的苦，就能嚴淨一切國土，就能在一切世界中示現成佛，就能令一切眾生都得歡喜，就能入於一切法界之性，就能持守一切佛的種性，就能得到一切佛智慧的光明。

就法略示五（大智現前·澄觀科）：不於三世少有所得，唯求一切智

「這位初發心的菩薩，對於過去現在未來三世沒有絲毫的執取所得。就是說：對於諸佛，對於諸佛之法；對於菩薩，對於菩薩之法；對於獨覺，對於獨覺之法；對於聲聞，對於聲聞之法；對於世間，對於世間之法；對於出世間，對於出世間之法；對於眾生，對於眾生之法——他都沒有絲毫執取所得。他唯一所求的是一切智；對於一切法界，心中無所執著。」

動地興供（澄觀科）：十方世界六種震動，天華天樂遍降

那時，因為佛的神力，十方各有一萬佛剎微塵數那麼多的世界，發生六種震動。就是說：動、遍動、等遍動，起、遍起、等遍起，涌、遍涌、等遍涌，震、遍震、等遍震，吼、遍吼、等遍吼，擊、遍擊、等遍擊。天上又降下眾多的天華、天香、天末香、天華鬘、天衣、天寶、天莊嚴具，奏起天上的妓樂，放出天上的光明與音聲。

他方證成（澄觀科）：十方同名法慧的佛現前作證

這個時候，十方各各超過十佛剎微塵數那麼多世界之外，有萬佛剎微塵數那麼多的佛，同樣名叫法慧，各各現出自己的身，在法慧菩薩面前這樣說：

「好啊！好啊！法慧！你在今天，能夠說這個法；我們十方各萬佛剎微塵數的佛，也都說這個法；一切諸佛，也都是這樣說的。你說這個法的時候，有萬佛剎微塵數那麼多的菩薩發起菩提心。我們今天，都給他們授記：在當來世經過千不可說無邊劫以後，在同一個劫中都得作佛，出興於世，都名號叫作清淨心如來，所住的世界各各不同。

「我們都當護持這個法，使未來世一切菩薩，凡是不曾聽聞的都能夠聽聞。就像這個娑婆世界的四天下、須彌山頂上宣說這樣的法，使諸眾生聽聞以後受到教化；像這樣十方百千億那由他無數、無量、無邊、無等、不可數、不可稱、不可思、不可量、不可說那麼多，窮盡法界、虛空界的一切世界之中，也都宣說這個法教化眾生。那些說法的人，也都同樣名叫法慧；他們都是因為佛的神力，因為世尊本願的力量，為了要顯示佛法，為了要用智慧的光明普照，為了要開闡真實的義理，為了要令眾生證得法性，為了要令與會大眾都歡喜，為了要開示佛法的因，為了要得一切佛的平等，為了要了達法界沒有二相——所以宣說這樣的法。」

說偈儀（澄觀科）：法慧普觀十方眾會，承佛威力而說頌

那時，法慧菩薩普遍觀察窮盡虛空界十方國土的一切眾會，為了要成就一切眾生，為了要淨治一切業的果報，為了要開顯清淨法界，為了要拔除雜染的根本，為了要增長廣大的信解，為了要令人知道無量眾生的根性，為了要令人知道三世諸法平等，為了要令人觀察涅槃之界，為了要增長自己清淨的善根；他承著佛的威力，就說出頌來：

重頌一至十七（頌解行圓滿·澄觀科）：發大心的相貌

「為了利益世間而發起大心，這個心普遍到十方；眾生、國土、三世諸法，佛與菩薩最殊勝的大海，都在其中。

「窮盡虛空、等同法界，所有一切諸世間，就如同諸佛之法一樣一一前往；這樣發心，永不退轉。

「他慈念眾生沒有片刻捨離，遠離一切惱害而普遍饒益；他的光明照世，為眾生所歸依，佛的十力護念他，難以思議。

「十方國土他都能趣入，一切色相形貌他都能示現；如同佛的福德智慧廣大無邊，他隨順修習其因而心無所著。

「有的佛剎仰著安住，有的橫著覆著，麁的妙的廣大的，有無量種類；菩薩一發起這最上的心，就都能前往而毫無障礙。

「菩薩殊勝的行不可說盡，他都勤加修習而無所住著；見一切佛常生欣樂，普入諸佛甚深的法海。

「他哀愍五趣裡的一切眾生，令他們除去垢穢而普得清淨；他紹續興隆佛的種性，使之不斷絕，摧滅魔的宮殿沒有遺餘。

「他已經安住如來的平等性，善於修習微妙的方便之道；對佛的境界生起信心，得佛灌頂而心無執著。

「他念著兩足尊（佛）的恩而要報答，心如金剛不可沮壞；對於佛所行的道能夠照了，自自然然地修習菩提之行。

「諸趣的差別、眾生的妄想無量無邊，業果以及心念也不是一種，乃至根性種種不同——他一發起大心，就都能明白見到。

「他的心廣大等同法界，無所依止、無有變異，猶如虛空；他趣向佛智而無所取著，諦實了知真實之際，遠離分別。

「他知道眾生的心而沒有『有眾生生』的想，了達一切法而沒有『有法』的想；雖然普遍分別而其實無所分別，億那由他數的佛剎他都前往。

「無量諸佛微妙的法藏，他隨順觀察都能悟入；眾生的根性與行為沒有不知道的，到達這樣的境地就如同世尊一樣。

「他清淨的大願恒常相應，樂於供養如來而不退轉；人天見到他的沒有厭足的時候，他常為諸佛所護念。

「他的心清淨而無所依傍，雖然觀照甚深之法卻不取著；像這樣思惟經過無量劫，在三世之中無所執著。

「他的心堅固難以制伏沮壞，趣向佛的菩提沒有障礙；志求微妙之道，除去蒙昧疑惑，周遊法界而不喊疲勞。

「他知道一切語言之法本來寂滅，只是契入真如而斷絕種種異解；諸佛的境界他都隨順觀照，通達三世而心無罣礙。

重頌十八至三十四（頌能作佛事·澄觀科）：發心即能作的事

「菩薩最初發起廣大之心，就能遍往十方佛剎；法門無量不可說盡，智慧之光普照都能明了。

「他大悲廣度眾生最無倫比，慈心普遍等同虛空；而對於眾生並不起分別，就這樣清淨地遊行於世間。

「十方眾生他都給予慰安，一切所作都真實不虛；他恒常以清淨之心說不異之語，常為諸佛共同加持護念。

「過去所有的事他都憶念，未來的一切他都分別明了；十方世界他都普遍入於其中，為了度眾生令他們出離。

「菩薩具足微妙的智慧之光，善於了達因緣而沒有疑惑；一切迷惑都能除斷，就這樣遊行於法界。

「魔王的宮殿他都摧破，眾生眼中的翳膜他都除滅；他遠離一切分別而心不動搖，善於了達如來的境界。

「三世的疑網他都已經除去，對如來所生起清淨的信；因為信而成就不動之智，智既清淨，所以解得真實。

「為了令眾生得到出離，窮盡未來際普遍饒益；長時勤苦而心無厭倦，乃至地獄的苦也甘願安受。

「福德智慧無量而都具足，眾生的根性與欲樂他都了知；以及眾生種種業行沒有不見的，隨他們所好樂的而為他們說法。

「他了知一切法空、無我，而慈念眾生恒常不捨；用一種大悲的微妙音聲，普入世間而為之演說。

「他放出大光明，種種顏色，普照眾生除去黑闇；光明之中有菩薩坐在蓮華上，為大眾闡揚清淨之法。

「在一根毫毛的尖端上示現眾多佛剎，諸大菩薩都充滿其中；眾會的智慧各各不同，而他都能明了眾生的心。

「十方世界不可說盡，他一念之間周遍行遍無有遺漏；他利益眾生、供養諸佛，在諸佛之處請問甚深之義。

「他對於諸如來生起如父之想，為了利益眾生而修覺悟之行；智慧善巧通達法藏，深入智慧之處而無所執著。

「他隨順思惟而演說法界，經過無量劫也說不能盡；智慧雖然善入而沒有一個處所，沒有疲厭也沒有執著。

「他生在三世諸佛的家中，證得如來微妙的法身；普遍為眾生示現種種色身，譬如幻師沒有變不出來的。

「他或者示現最初修習殊勝之行，或者示現初生以及出家，或者示現在樹下成就菩提，或者為眾生示現涅槃。

重頌三十五至五十二（頌得佛平等·澄觀科）：與佛平等的境界

「菩薩所安住的希有之法，唯獨是佛的境界，不是二乘所及；身、語、意的種種想他都已除去，而種種隨宜的示現他都能作。

「菩薩所得的諸佛之法，眾生若去思惟便會發狂散亂；他的智慧入於實際而心無罣礙，普遍示現如來的自在之力。

「這樣的境界在世間已無可與比，何況再增上殊勝之行；他雖然還沒有具足一切智，卻已經獲得如來的自在之力。

「他已經安住究竟的一乘之道，深入微妙最上之法；善於知道眾生的時機與非時機，為了利益的緣故而現起神通。

「他分身遍滿一切佛剎，放出清淨光明除去世間黑闇；譬如龍王興起大雲，普降妙雨無不充足潤洽。

「他觀察眾生如同幻化如同夢境，因為業力的緣故而常在流轉；他以大悲哀愍而都加以救拔，為他們宣說無為的清淨法性。

「佛的力量無量，他的力量也是這樣，譬如虛空沒有邊際；為了令眾生得到解脫，億劫勤修而不疲倦。

「他種種思惟微妙的功德，善於修習無上第一的事業；對於一切殊勝之行恒常不捨，專心一念要生成一切智。

「他以一身示現無量身，一切世界都能周遍；他的心清淨沒有分別，一念之間難以思議的力量就是如此。

「他對於一切世間不起分別，對於一切法沒有虛妄之想；雖然觀察諸法而不取著，恒常救度眾生而其實無眾生可度。

「一切世間只是想（心中的取相），在其中種種各有差別；他知道想的境界既險又深，因此示現神通而救他們解脫。

「譬如幻師的自在之力，菩薩的神變也是這樣；身遍法界以及虛空，隨著眾生的心無不見到。

「能取與所取的分別二者都遠離，雜染與清淨都無所取；無論繫縛或解脫，在智慧中都已忘卻，只願普遍給與眾生安樂。

「一切世間只是想的力量，他以智慧入其中而心無所畏；思惟諸法也是這樣，在三世中推求都不可得。

「他能入過去而窮盡前際，能入未來而窮盡後際，能入現在的一切處所，常常勤加觀察而知其無所有。

「他隨順涅槃寂滅之法，安住於無諍而無所依傍；心如同實際一般無可與等，專向菩提永不退轉。

「他修習一切殊勝之行而沒有退怯，安住菩提而不動搖；佛與菩薩以及世間，窮盡法界他都明明白白。

「想要得到最殊勝的第一之道，作一切智的解脫之王，就應當快快發起菩提心，永盡諸漏而利益眾生。

重頌五十三至五十八（頌大智現前·澄觀科）：無所取的智

「趣向菩提的心清淨無染，功德廣大不可說盡；為了利益眾生的緣故而加以稱述，你們諸位賢者應當好好諦聽。

「無量世界都碎為微塵，每一微塵之中有無量佛剎；其中的諸佛也都無量，他都能明明白白見到而無所取著。

「他善知眾生而沒有『有眾生生』的想，善知言語而沒有『有言語』的想；對於一切世界心無罣礙，都能善加了知而無所執著。

「他的心廣大如同虛空，對於三世之事都明白通達；一切疑惑都已除滅，正確觀察佛法而無所取著。

「十方無量的諸國土，他一念之間前往而心無執著；他了達世間種種眾苦之法，而都安住在無生的真實之際。

「無量難以思議的諸佛之處，他都前往那些法會親自參謁；他常常作為上首，向如來請問菩薩所修的種種願行。

重頌五十九至八十二（頌妙果當成·澄觀科）：當來所成之果

「他的心常常憶念十方諸佛，而無所依傍、無所取著；他恒常勸眾生種植善根，莊嚴國土使之清淨。

「一切眾生在三有之中的處所，他都用無礙之眼一一觀察；他們所有的習性、諸根與勝解，無量無邊他都明明白白見到。

「眾生心中的好樂他都了知，就這樣隨其所宜而為說法；對於雜染與清淨他都通達，令他們修治而入於道。

「無量無數的種種三昧，菩薩一念之間都能入；其中能想的心、智慧以及所緣的境，他都善加了知而得自在。

「菩薩獲得這樣廣大的智慧，迅速趣向菩提沒有障礙；為了要利益一切眾生，處處宣揚大人之法。

「他善知世間的長劫短劫，一月半月以及晝夜；國土各各差別而其性平等，他常常勤加觀察而不放逸。

「他普遍前往十方諸世界，而對於方位處所無所取著；他嚴淨國土沒有遺餘，也不曾生起『我在淨土』的分別。

「眾生的是處與非處，以及種種業所感的果報差別，他隨順思惟而入於佛的力量，對這一切都能了知。

「一切世間種種的性，種種所行而住在三有；利根的以及中根下根的，這一切他都能觀察。

「清淨的與不清淨的種種勝解，殊勝的、低劣的以及中等的，他都明明白白見到；一切眾生所至之處的行為，三有相續的情形，他都能宣說。

「禪定、解脫、諸種三昧，染與淨的因如何生起各各不同，以及先世苦樂的差別，他都以淨修佛力而能見到。

「眾生因為業與惑而相續在諸趣中，斷除這些趣就得寂滅；種種有漏之法永不再生，連同它們的習氣種子他都了知。

「如來的煩惱都已除盡，大智光明照耀世間；菩薩對於佛的十力，雖然還沒有證得，也毫無疑惑。

「菩薩在一個毛孔之中，普遍示現十方無量佛剎；其中或有雜染的或有清淨的，種種業之所作他都能了知。

「一微塵之中有無量佛剎，有無量諸佛以及佛子；諸剎各各差別而不雜亂，如同一剎，一切剎他都明明白白見到。

「他在一個毛孔中見到十方，見到窮盡虛空界的諸世間；沒有一處是空無佛的，這樣的佛剎都是清淨的。

「他在毛孔之中見到佛剎，又見到一切眾生；三世六趣各各不同，晝夜月時之中有繫縛有解脫。

「像這樣有大智的諸菩薩，專心趣向法王之位；對於佛所安住的境界隨順思惟，因而獲得無邊的大歡喜。

「菩薩分身無量億，供養一切諸如來；神通變現殊勝無比，佛所行的境界他都能安住。

「他在無量佛所都鑽研仰慕，所有的法藏他都耽味不捨；見佛聞法而勤加修行，如同飲了甘露一般心生歡喜。

「他已經獲得如來殊勝的三昧，善入諸法而智慧增長；信心不動搖如同須彌山，普遍作眾生的功德寶藏。

「他的慈心廣大遍及眾生，都願他們迅速成就一切智；而恒常無所執著、無所依處，遠離諸煩惱而得自在。

「他哀愍眾生的廣大智慧，普遍攝受一切如同對待自己；他知道一切空、無相、無真實可得，而所行之心不懈怠不退轉。

「菩薩發心的功德之量，億劫稱揚也說不能盡；因為一切如來、獨覺、聲聞的安樂，都從這裡出生。

重頌八十三至九十六（正頌前喻·澄觀科）：回頭再頌前面的校量

「十方國土的諸眾生，都給他們施予安樂，經過無量劫；勸他們持五戒以及十善，安住四禪、四無量等種種定處；

「又在多劫之中施予安樂，令他們斷除諸惑而成阿羅漢；那些福德的積聚雖然無量，也不能與發心的功德相比。

「又教化億數眾生成就緣覺，獲得無諍之行的微妙之道；用這些來校量菩提心，算數譬喻都不能及。

「一念之間能越過微塵數的佛剎，像這樣經過無量劫；這些佛剎的數目尚且可以計量，發心的功德卻不可知。

「過去、未來以及現在，所有的劫數無邊無量；這些劫數尚且可以知道，發心的功德卻無人能測。

「他以菩提心遍及十方，所有的分別沒有不知道的；一念之間三世都明白通達，因為要利益無量眾生的緣故。

「十方世界的諸眾生，他們的欲樂、勝解、方便與心意所行，以及虛空的邊際，尚且可以測度，發心的功德卻難知其量。

「菩薩的志願等同十方，慈心普遍霑潤一切眾生；都使他們修成佛的功德，所以他的力量沒有邊際。

「眾生的欲樂、心中所好，諸根與方便所行各各不同；他在一念之中都能了知，與一切智智之心相同相等。

「一切眾生的種種惑與業，在三有中相續沒有片刻斷絕；這些的邊際尚且可以知道，發心的功德卻難以思議。

「發心能夠遠離業與煩惱，能夠供養一切諸如來；業與惑既已遠離，相續就斷絕，於三世之中普得解脫。

「他一念之間供養無邊諸佛，也供養無數的眾生；都用香華以及妙鬘，寶幢、幡蓋與上好衣服，

「美食、珍座、經行之處，種種宮殿都莊嚴美好，毘盧遮那的妙寶珠，如意摩尼放出光耀。

「念念都這樣持續供養，經過無量劫不可說盡；那個人的福德積聚雖然又多，也不及發心的功德廣大。

重頌九十七至一百一十四（通釋諸喻不及所由·澄觀科）：為什麼一切譬喻都不及

「所說的種種眾多譬喻，沒有能及得上菩提心的；因為三世的人中之尊，都是從發心而得生的。

「發心無所罣礙、沒有齊限，想要求它的量是不可得的；他誓願一切智智必定成就，所有眾生都要永遠度盡。

「發心廣大等同虛空，所生的功德等同法界；所行普遍如同沒有差異，永離眾多執著而與佛平等。

「一切法門沒有不能入的，一切國土都能前往；一切智的境界都能通達，一切功德都能成就。

「一切都能捨施而恒常相續，淨修諸戒品而無所執著；具足無上的大功德，常常勤加精進而不退轉。

「他深入禪定而恒常思惟，與廣大的智慧共相應；這是菩薩最殊勝的地位，能出生一切普賢之道。

「三世一切諸如來，沒有不護念初發心的；他們都用三昧、陀羅尼、神通變化共同莊嚴他。

「十方眾生沒有數量，世界與虛空也是這樣；發心的無量超過它們，所以能出生一切佛。

「菩提心是佛十力的根本，也是四無礙辯與四無畏的根本；十八不共法也是這樣，沒有不是從發心而得的。

「諸佛色相莊嚴的身，以及平等的微妙法身，智慧無著而堪受供養——這一切都是憑著發心才有的。

「一切獨覺與聲聞乘，色界諸禪的三昧之樂，以及無色界的諸三昧，都是以發心為它們的根本。

「一切人天自在的快樂，以及諸趣種種的快樂，精進、禪定、五根、五力等種種快樂，沒有不是由初發心而來的。

「因為發起了廣大之心，就能夠修行六種波羅蜜，勸諸眾生行於正行，在三界之中領受安樂。

「他安住佛無礙的實義之智，所有微妙的事業都能開闡；能令無量的諸眾生，都斷除惑業而趣向涅槃。

「他的智慧光明如同清淨的太陽，眾行具足猶如滿月，功德常常盈滿譬如大海，無垢無礙如同虛空。

「他普遍發起無邊的功德之願，都要給與一切眾生安樂；窮盡未來際依願而行，常常勤加修習以度眾生。

「無量的大願難以思議，願令眾生都得清淨；空、無相、無願本無依處，因為願力的緣故都得以明顯。

「他了達法的自性如同虛空，一切寂滅都是平等；法門無數不可說盡，為眾生宣說而無所執著。

重頌一百一十五至一百一十六（結德無盡·澄觀科）：十方諸佛共讚初發心

「十方世界的諸如來，都共同讚歎初發心；這個心有無量的功德所莊嚴，能到彼岸而同於佛。

「用如同眾生數目那麼多的劫，說它的功德也說不能盡；因為他安住在如來廣大的家中，三界的諸法沒有能譬喻的。

重頌一百一十七至一百二十一（結勸發心·澄觀科）：所以應當快快發心

「想要知道一切諸佛之法，就應當快快發起菩提心；這個心的功德在一切之中最殊勝，必定得到如來無礙的智慧。

「眾生的心行還可以數得清楚，國土碎成的微塵也是這樣；虛空的邊際還勉強可以計量，發心的功德卻無人能測。

「它出生三世一切諸佛，成就世間一切安樂，增長一切殊勝的功德，永斷一切種種疑惑。

「它開示一切微妙的境界，除盡一切種種障礙，成就一切清淨的佛剎，出生一切如來的智慧。

「想要見到十方一切佛，想要施予無盡的功德之藏，想要滅除眾生的種種苦惱，就應當快快發起菩提心。」

The Lord of the Gods Requests the Exposition (Chengguan's outline): The Merit of the First Arousing of the Mind — Just How Much Is It

At that time Śakra, the lord of the gods, said to the Bodhisattva Dharma Wisdom:

“Son of the Buddha! When a bodhisattva first arouses the mind of awakening, the merit that he thereby obtains — what, in the end, is the measure of it?”

Praising Its Depth as Hard to Speak Of (Chengguan's outline): Ten Clauses Declaring It Profound

The Bodhisattva Dharma Wisdom said:

“This principle is profound — hard to speak of, hard to know, hard to distinguish, hard to believe and understand, hard to realize, hard to practice, hard to penetrate through, hard to think upon, hard to measure, hard to enter into. Even so, sustained by the majestic and spiritual power of the Buddha, I shall speak of it for you.

The Simile of Comparison One (First Part): Offering Articles of Enjoyment to the Beings of the Ten Directions and Teaching Them to Keep the Five Precepts

“Son of the Buddha! Suppose there were a person who, with every kind of article that brings pleasure, made offerings to all the sentient beings in as many worlds as asaṃkhyeyas (an innumerable number) in the eastern quarter, made those offerings for as long as a kalpa, and thereafter taught them further to keep the five precepts purely; and did just the same in the southern, the western, and the northern quarters, in the four intermediate directions (the four corner-directions), above and below. Son of the Buddha! What do you think — is this person's merit to be reckoned much, or not?”

Śakra said:

“Son of the Buddha! This person's merit — only a buddha is able to know it; nothing else whatever has any way of measuring it.”

Comparison One (First Part): A Hundredth Part Does Not Come Up to One, and So On to the Upaniṣad Fraction Not Coming Up to One

The Bodhisattva Dharma Wisdom said:

“Son of the Buddha! This person's merit, set against the merit of a bodhisattva's first arousing of the mind, does not come up to one part in a hundred, does not come up to one part in a thousand, does not come up to one part in a hundred thousand; and in the same way a koṭi part, a hundred-koṭis part, a thousand-koṭis part, a hundred-thousand-koṭis part, a nayuta-of-koṭis part, a hundred-nayutas-of-koṭis part, a thousand-nayutas-of-koṭis part, a hundred-thousand-nayutas-of-koṭis part, the fraction of number, the kalā fraction (splitting a single hair of the body lengthwise into a hundred parts, and one of those parts), the fraction of calculation, the fraction of likeness, the upaniṣad fraction (the fraction of what is a little near and may be set beside it) — none of these comes up to one part either.

The Simile of Comparison One (Latter Part): Teaching the Ten Good Deeds, the Four Dhyānas, the Four Immeasurables, the Four Formless Attainments, the Four Fruits, and On to the Way of the Pratyekabuddha

“Son of the Buddha! Set this simile aside for the moment. Suppose there were a person who, with every kind of article that brings pleasure, made offerings to all the sentient beings in as many worlds as ten asaṃkhyeyas in the ten directions, made those offerings for as long as a hundred kalpas, and thereafter taught them to cultivate the path of the ten good deeds; who made offerings in this way for a thousand kalpas and taught them to abide in the four dhyānas; for a hundred thousand kalpas and taught them to abide in the four immeasurable minds (loving-kindness, compassion, sympathetic joy, and equanimity); for a koṭi of kalpas and taught them to abide in the four formless attainments; for a hundred koṭis of kalpas and taught them to abide in the fruit of the stream-enterer; for a thousand koṭis of kalpas and taught them to abide in the fruit of the once-returner; for a hundred thousand koṭis of kalpas and taught them to abide in the fruit of the non-returner; for a nayuta of koṭis of kalpas and taught them to abide in the fruit of the arhat; for a hundred thousand nayutas of koṭis of kalpas and taught them to abide in the way of the pratyekabuddha. Son of the Buddha! What do you think — is this person's merit to be reckoned much, or not?”

Śakra said:

“Son of the Buddha! This person's merit — only a buddha is able to know it.”

Comparison One (Latter Part) · The Question and Its Explanation: It Was Not for These That the Buddhas First Aroused the Mind

The Bodhisattva Dharma Wisdom said:

“Son of the Buddha! This person's merit, set against the merit of a bodhisattva's first arousing of the mind, does not come up to one part in a hundred, does not come up to one part in a thousand, does not come up to one part in a hundred thousand, and so on until it does not come up even to one part of the upaniṣad fraction. For what reason? Son of the Buddha! When all the buddhas first aroused the mind, it was not merely for the sake of making offerings, with every kind of article that brings pleasure, to all the sentient beings in as many worlds as ten asaṃkhyeyas in the ten directions, for a hundred kalpas and on to a hundred thousand nayutas of koṭis of kalpas, that they aroused the mind of awakening; nor was it merely for the sake of teaching that many sentient beings to cultivate the five precepts and the path of the ten good deeds, of teaching them to abide in the four dhyānas, the four immeasurable minds, and the four formless attainments, of teaching them to obtain the fruit of the stream-enterer, the fruit of the once-returner, the fruit of the non-returner, the fruit of the arhat, and the way of the pratyekabuddha, that they aroused the mind of awakening. Rather it was in order that the lineage of the Tathāgatas should not be cut off, in order to fill and pervade all worlds, in order to liberate the sentient beings of all worlds, in order to know completely the formation and the destruction of all worlds, in order to know completely the defilement and the purity of the sentient beings within all worlds, in order to know completely that the intrinsic nature of all worlds is pure from the first, in order to know completely the delights, the afflictions, and the habit-energies in the minds of all sentient beings, in order to know completely how all sentient beings die here and are born there, in order to know completely the many kinds of faculties and means of all sentient beings, in order to know completely the thoughts and the conduct of all sentient beings, in order to know completely the wisdom of all sentient beings throughout the three times, past, present, and future, in order to know completely the sameness of the realm of all the buddhas — it was for the sake of these that they aroused the unsurpassed mind of awakening.

The Simile of Comparison Two (The Simile of Swiftly Striding Through the Lands · Chengguan's outline): The Person Who in a Single Thought Can Pass Beyond Asaṃkhyeyas of Worlds

“Son of the Buddha! Set this simile aside again. Suppose there were a person who, in the space of a single thought, could pass beyond as many worlds as asaṃkhyeyas in the eastern quarter; and who passed beyond them thus thought after thought, going on for as long as asaṃkhyeyas of kalpas — of the worlds thus passed beyond by him, none could know the limit. And suppose there were a second person who, in a single thought, could pass beyond all the worlds that the former person had passed beyond in asaṃkhyeyas of kalpas; and who likewise went on to the end of asaṃkhyeyas of kalpas. Increasing thus in turn, one after another, on to the tenth person. And in the southern, the western, and the northern quarters, in the four intermediate directions, above and below, it is the same. Son of the Buddha! Within these ten directions there are in all a hundred such persons, and each one of them passes beyond the worlds in this way — of those worlds the limit can still be known; but of all the roots of goodness of a bodhisattva who first arouses the mind of unsurpassed perfect awakening, none can know the limit. For what reason? Son of the Buddha! It is that a bodhisattva does not confine himself within a bound — it is not merely in order to obtain knowledge of going to that many worlds that he arouses the mind of awakening; it is in order to know all the worlds of the ten directions that he arouses the mind of awakening.

“That is to say: he wishes to know that a subtle world is the very same as a coarse world, and a coarse world the very same as a subtle world; that an upturned world is the very same as an overturned world, and an overturned world the very same as an upturned world; that a small world is the very same as a great world, and a great world the very same as a small world; that a broad world is the very same as a narrow world, and a narrow world the very same as a broad world; that one world is the very same as worlds beyond telling, and worlds beyond telling the very same as one world; that worlds beyond telling can enter into one world, and one world can enter into worlds beyond telling; that a defiled world is the very same as a pure world, and a pure world the very same as a defiled world. He wishes to know that within the tip of a single hair there is the differentiated nature of all worlds, and that within all worlds there is the one substance-nature of a single hair's tip. He wishes to know that within one world all worlds are brought forth; he wishes to know that all worlds have no real intrinsic substance-nature. He wishes with the mind of a single thought to know completely all vast worlds without any obstruction — it is for the sake of these that he arouses the mind of unsurpassed perfect awakening.

The Simile of Comparison Three (The Simile of Knowing the Formation and Destruction of Kalpas · Chengguan's outline): The Person Who in a Single Thought Can Know the Kalpas of the Formation and Destruction of Asaṃkhyeyas of Worlds

“Son of the Buddha! Set this simile aside again. Suppose there were a person who, in a single thought, could know the number of kalpas of the formation and the destruction of as many worlds as asaṃkhyeyas in the eastern quarter; and who knew them thus thought after thought, going on to know for as long as asaṃkhyeyas of kalpas — of that number of kalpas, none could know the limit. And suppose there were a second person who, in a single thought, could know all the number of kalpas that the former person had known throughout asaṃkhyeyas of kalpas. Speaking at length in this way, on to the tenth person. And in the southern, the western, and the northern quarters, in the four intermediate directions, above and below, it is the same. Son of the Buddha! Of the number of kalpas of the formation and destruction of the asaṃkhyeyas of worlds in these ten directions, the limit can still be known; but of the merit and the roots of goodness of a bodhisattva who first arouses the mind of unsurpassed perfect awakening, none can know the limit. For what reason? It is that a bodhisattva does not confine himself within a bound — it is not merely in order to know the kalpas of the formation and destruction of that many worlds that he arouses the mind of unsurpassed perfect awakening; it is in order to know completely the kalpas of the formation and destruction of all worlds, exhaustively and with nothing left over, that he arouses the mind of unsurpassed perfect awakening.

“That is to say: to know that a long kalpa and a short kalpa are the same, and a short kalpa and a long kalpa the same; that one kalpa and countless kalpas are the same, and countless kalpas and one kalpa the same; that a kalpa in which a buddha appears in the world and a kalpa in which no buddha appears in the world are the same, and a kalpa without a buddha and a kalpa with a buddha the same; that within one buddha-kalpa there are buddhas beyond telling, and within buddha-kalpas beyond telling there is one buddha; that a measured kalpa and a measureless kalpa are the same, and a measureless kalpa and a measured kalpa the same; that a kalpa that has an end and a kalpa that has no end are the same, and a kalpa that has no end and a kalpa that has an end the same; that kalpas beyond telling and a single thought are the same, and a single thought and kalpas beyond telling the same; that all kalpas can enter into what is not a kalpa, and what is not a kalpa can enter into all kalpas. He wishes within a single thought to know completely the kalpas of the formation and destruction of the limit of the past, the limit of the future, and all present worlds — it is for this that he arouses the mind of unsurpassed perfect awakening. This is called: the great vow-adornment of the first arousing of the mind, the wisdom of the supernormal penetration that fully knows all kalpas.

The Simile of Comparison Four (The Simile of Knowing Well Their Resolute Understandings · Chengguan's outline): The Person Who in a Single Thought Can Know the Many Differing Understandings of Sentient Beings

“Son of the Buddha! Set this simile aside again. Suppose there were a person who, in a single thought, could know the many differing resolute understandings (the faith-understanding and the aspiration within the mind) of all the sentient beings in as many worlds as asaṃkhyeyas in the eastern quarter; and who knew them thus thought after thought, going on to know for as long as asaṃkhyeyas of kalpas. And suppose there were a second person who, in a single thought, could know the differences among the understandings of sentient beings that the former person had known throughout asaṃkhyeyas of kalpas; and who likewise knew them to the end of asaṃkhyeyas of kalpas. Increasing thus in turn, on to the tenth person. And in the southern, the western, and the northern quarters, in the four intermediate directions, above and below, it is the same. Son of the Buddha! Of the many differing resolute understandings of the sentient beings of these ten directions, the limit can still be known; but of the merit and the roots of goodness of a bodhisattva who first arouses the mind of unsurpassed perfect awakening, none can know the limit. For what reason? Son of the Buddha! It is that a bodhisattva does not confine himself within a bound — it is not merely in order to know the resolute understandings of that many sentient beings that he arouses the mind of unsurpassed perfect awakening; it is in order to know completely the many differing resolute understandings of all the sentient beings in all worlds that he arouses the mind of unsurpassed perfect awakening.

“That is to say: wishing to know that all differing understandings are without limit, since the understanding of one sentient being and the understandings of countless sentient beings are of themselves the same; wishing to obtain the light of the wisdom of means that can know differing understandings beyond telling; wishing to know completely the differing resolute understandings of each and every one within the ocean of sentient beings, exhaustively and with nothing left over; wishing to know completely the many kinds of measureless resolute understandings, good and not good, in the past, the present, and the future; wishing to know completely understandings that are alike and understandings that are not alike; wishing to know completely that all understandings are the one understanding, and the one understanding is all understandings; wishing to obtain the power of the Tathāgata's understanding; wishing to know completely the differences between understandings that have something above them and understandings with nothing above them, understandings with a remainder and understandings without remainder, understandings that are equal and understandings that are not equal; wishing to know completely the differences between understandings that have a support and understandings without support, understandings held in common and understandings not held in common, understandings that have a limit and understandings without limit, understandings that are differentiated and understandings without differentiation, understandings that are good and understandings that are not good, worldly understandings and world-transcending understandings; wishing, within all subtle understandings, vast understandings, measureless understandings, and understandings that abide in the correct station, to obtain the Tathāgata's unobstructed wisdom of liberation; wishing by measureless means to know completely, in all the realms of sentient beings of the ten directions, the pure understanding, the defiled understanding, the broad understanding, the abbreviated understanding, the fine understanding, and the coarse understanding of each and every sentient being, exhaustively and with nothing left over; wishing to know completely the deep and secret understanding, the understanding of means, the understanding that distinguishes, the understanding that arises of itself, the understanding that arises following upon a cause, and the understanding that arises following upon a condition, and to know to exhaustion the whole net woven of all understandings — it is for the sake of these that he arouses the mind of unsurpassed perfect awakening.

The Simile of Comparison Five (The Simile of Knowing Well Their Faculties · Chengguan's outline): The Person Who in a Single Thought Can Know the Differences among the Faculties of Sentient Beings

“Son of the Buddha! Set this simile aside again. Suppose there were a person who, in a single thought, could know the differences among the faculties (the faculties of faith, vigor, mindfulness, concentration, wisdom, and the rest) of all the sentient beings in countless worlds in the eastern quarter; and who knew them thus thought after thought, throughout asaṃkhyeyas of kalpas. And suppose there were a second person who, in a single thought, could know the differences among the faculties that the former person had known thought after thought throughout asaṃkhyeyas of kalpas. Speaking at length in this way, on to the tenth person. And in the southern, the western, and the northern quarters, in the four intermediate directions, above and below, it is the same. Son of the Buddha! Of the differences among the faculties of all the sentient beings in the worlds of these ten directions, the limit can still be known; but of the merit and the roots of goodness of a bodhisattva who first arouses the mind of unsurpassed perfect awakening, none can know the limit. For what reason? It is that a bodhisattva does not confine himself within a bound — it is not merely in order to know the faculties of the sentient beings of that many worlds that he arouses the mind of unsurpassed perfect awakening; it is in order to know completely the many differing faculties of all sentient beings in all worlds, and, speaking at length, on to wishing to know completely the whole net woven of all the faculties — it is for this that he arouses the mind of unsurpassed perfect awakening.

The Simile of Comparison Six (The Simile of Knowing Well Their Desires and Delights · Chengguan's outline): The Person Who in a Single Thought Can Know the Many Desires and Delights of Sentient Beings

“Son of the Buddha! Set this simile aside again. Suppose there were a person who, in a single thought, could know the many kinds of desires and delights (the leanings of what is enjoyed and what is craved) of all the sentient beings in countless worlds in the eastern quarter; and who knew them thus thought after thought, going on to know for as long as asaṃkhyeyas of kalpas. Speaking at length thus, one after another, on to the tenth person. And in the southern, the western, and the northern quarters, in the four intermediate directions, above and below, it is the same. Of all the desires and delights of the sentient beings of these ten directions, the limit can still be known; but of the merit and the roots of goodness of a bodhisattva who first arouses the mind of unsurpassed perfect awakening, none can know the limit. For what reason? Son of the Buddha! It is that a bodhisattva does not confine himself within a bound — it is not merely in order to know the desires and delights of that many sentient beings that he arouses the mind of unsurpassed perfect awakening; it is in order to know completely the many kinds of desires and delights of all the sentient beings in all worlds, and, speaking at length, on to wishing to know completely the whole net woven of all desires and delights — it is for this that he arouses the mind of unsurpassed perfect awakening.

The Simile of Comparison Seven (The Simile of Knowing Well Their Means · Chengguan's outline): The Person Who in a Single Thought Can Know the Many Means of Sentient Beings

“Son of the Buddha! Set this simile aside again. Suppose there were a person who, in a single thought, could know the many kinds of means (the methods and approaches by which each pursues what he seeks) of all the sentient beings in countless worlds in the eastern quarter. Speaking at length thus, on to the tenth person. And in the southern, the western, and the northern quarters, in the four intermediate directions, above and below, it is the same. Of the many kinds of means of the sentient beings of these ten directions, the limit can still be known; but of the merit and the roots of goodness of a bodhisattva who first arouses the mind of unsurpassed perfect awakening, none can know the limit. For what reason? Son of the Buddha! It is that a bodhisattva does not confine himself within a bound — it is not merely in order to know the many kinds of means of the sentient beings of that many worlds that he arouses the mind of unsurpassed perfect awakening; it is in order to know completely the many kinds of means of all the sentient beings in all worlds, and, speaking at length, on to wishing to know completely the whole net woven of all means — it is for this that he arouses the mind of unsurpassed perfect awakening.

The Simile of Comparison Eight (The Simile of Knowing Well the Minds of Others · Chengguan's outline): The Person Who in a Single Thought Can Know the Many Differing Minds of Sentient Beings

“Son of the Buddha! Set this simile aside again. Suppose there were a person who, in a single thought, could know the many differing minds of all the sentient beings in countless worlds in the eastern quarter. Speaking at length, on to this: of the many differing minds of all the sentient beings in the worlds of these ten directions the limit can still be known; but of the merit and the roots of goodness of a bodhisattva who first arouses the mind of unsurpassed perfect awakening, none can know the limit. For what reason? Son of the Buddha! It is that a bodhisattva does not confine himself within a bound — it is not merely in order to know the minds of that many sentient beings that he arouses the mind of unsurpassed perfect awakening; it is in order to know completely the many kinds of minds of the boundless sentient beings to the end of the Dharma realm and the realm of empty space, and on to wishing to know completely the whole net woven of all minds — it is for this that he arouses the mind of unsurpassed perfect awakening.

The Simile of Comparison Nine (The Simile of Knowing Well the Marks of Deeds · Chengguan's outline): The Person Who in a Single Thought Can Know the Many Differing Deeds of Sentient Beings

“Son of the Buddha! Set this simile aside again. Suppose there were a person who, in a single thought, could know the many differing deeds of all the sentient beings in countless worlds in the eastern quarter. Speaking at length, on to this: of the many differing deeds of the sentient beings of these ten directions the limit can still be known; but the limit of the roots of goodness of a bodhisattva who first arouses the mind of unsurpassed perfect awakening cannot be known at all. For what reason? Son of the Buddha! It is that a bodhisattva does not confine himself within a bound — it is not merely in order to know the deeds of that many sentient beings that he arouses the mind of unsurpassed perfect awakening; it is that he wishes to know completely the deeds of all sentient beings throughout the three times, and on to wishing to know completely the whole net woven of all deeds — it is for this that he arouses the mind of unsurpassed perfect awakening.

The Simile of Comparison Ten (The Simile of Knowing Well the Afflictions · Chengguan's outline): The Person Who in a Single Thought Can Know the Many Afflictions of Sentient Beings

“Son of the Buddha! Set this simile aside again. Suppose there were a person who, in a single thought, could know the many kinds of afflictions of all the sentient beings in countless worlds in the eastern quarter; and who knew them thus thought after thought, going on to know for as long as asaṃkhyeyas of kalpas — of the many differences among those afflictions, none could know the limit. And suppose there were a second person who, in a single thought, could know the differences among the afflictions of sentient beings that the former person had known throughout asaṃkhyeyas of kalpas; and who likewise knew them to the end of asaṃkhyeyas of kalpas. Speaking at length thus, one after another, on to the tenth person. And in the southern, the western, and the northern quarters, in the four intermediate directions, above and below, it is the same. Son of the Buddha! Of the differences among the afflictions of the sentient beings of these ten directions, the limit can still be known; but the limit of the roots of goodness of a bodhisattva who first arouses the mind of unsurpassed perfect awakening cannot be known at all. For what reason? Son of the Buddha! It is that a bodhisattva does not confine himself within a bound — it is not merely in order to know the afflictions of the sentient beings of that many worlds that he arouses the mind of unsurpassed perfect awakening; it is in order to know completely the differences among the afflictions of all the sentient beings in all worlds that he arouses the mind of unsurpassed perfect awakening.

“That is to say: wishing to know completely light afflictions, heavy afflictions, dormant afflictions, and arisen afflictions, together with the many differences among the measureless afflictions of each and every sentient being and the many kinds of coarse and fine deliberation, and thereby to purify all defilement; wishing to know completely the afflictions that arise in dependence on ignorance and the afflictions associated with craving, and to cut off all the fetters of affliction that make one flow on through the modes of existence; wishing to know completely the affliction that is a portion of greed, the affliction that is a portion of hatred, the affliction that is a portion of delusion, and the affliction in which the three are in equal parts, and to cut off the very root of all afflictions; wishing to know completely the affliction of grasping a self, the affliction of grasping what belongs to a self, and the affliction of the conceit of self, and to awaken to all afflictions so that they are exhausted with nothing left over; wishing to know completely the root afflictions and the secondary afflictions that arise from inverted discrimination, together with the sixty-two views that arise from the view of self-in-the-body, and to tame all afflictions; wishing to know completely the afflictions that cover over the mind and the afflictions that obstruct the path, and to give rise to the mind of great compassion that rescues and protects, to cut off the whole net of afflictions, and to make the nature of omniscience pure — it is for the sake of these that he arouses the mind of unsurpassed perfect awakening.

The Simile of Comparison Eleven (First Part · The Simile of Making Offerings to Buddhas and to Beings · Chengguan's outline): In a Single Thought Making Offerings to Countless Buddhas and Beings of the Eastern Quarter

“Son of the Buddha! Set this simile aside again. Suppose there were a person who, in a single thought, with every kind of food and drink of the finest flavor, with incense, flowers, garments, banners, pennants, and parasols, together with saṃghārāmas (the park-dwellings where the community of monks resides), most excellent palaces, jeweled canopies, netting and curtains, many kinds of adorned lion seats, and multitudes of wondrous jewels, made offerings to countless buddhas of the eastern quarter and to all the sentient beings in countless worlds, revering and honoring them, bowing to them and praising them, gazing upon them with bent body, continuously and without break, throughout countless kalpas. And who further exhorted those sentient beings, so that they too all made offerings to the buddhas in just this way. And who, after the buddhas had passed into extinction, further raised up jeweled stūpas for each of them. Those stūpas were tall and broad, made of the many jewels of countless worlds, and adorned in many ways. Within each and every stūpa there were countless images of the Tathāgatas, and their light shone everywhere upon countless worlds, throughout countless kalpas. And in the southern, the western, and the northern quarters, in the four intermediate directions, above and below, it is the same. Son of the Buddha! What do you think — is this person's merit to be reckoned much, or not?”

Śakra said:

“This person's merit — only a buddha knows it; all the rest have no way of taking its measure.”

“Son of the Buddha! This person's merit, set against the merit of a bodhisattva's first arousing of the mind, does not come up to one part in a hundred, does not come up to one part in a thousand, does not come up to one part in a hundred thousand, and so on until it does not come up even to one part of the upaniṣad fraction.

The Simile of Comparison Eleven (Latter Part): The Offerings of the Second Person and On to the Tenth, Multiplying One After Another

“Son of the Buddha! Set this simile aside again. Suppose there were further a second person who, within a single thought, could perform all the acts of offering that the former person and all the sentient beings of countless worlds had performed throughout countless kalpas; and who performed them thus thought after thought, with measureless kinds of articles of offering making offerings to measureless buddhas, Tathāgatas, and to all the sentient beings of measureless worlds, throughout measureless kalpas. And that third person, and on to the tenth person, were all the same, each within a single thought able to perform all the offerings of the person before him; and they performed them thus thought after thought, with articles of offering as many as the boundless, the incomparable, the uncountable, the unnameable, the unthinkable, the immeasurable, the untellable, and the untellably untellable, making offerings to buddhas as many as the boundless and on to the untellably untellable, and to all the sentient beings of that many worlds, throughout kalpas as many as the boundless and on to the untellably untellable. And after the buddhas had passed into extinction, they further raised up jeweled stūpas for each of them, and those stūpas were tall and broad; and on to the number of kalpas the stūpas endured in the world — all of it was the same. Son of the Buddha! This foregoing merit, set against the merit of a bodhisattva's first arousing of the mind, does not come up to one part in a hundred, does not come up to one part in a thousand, does not come up to one part in a hundred thousand, and so on until it does not come up even to one part of the upaniṣad fraction.

“For what reason? Son of the Buddha! It is that a bodhisattva-mahāsattva does not confine himself within a bound — it is not merely in order to make offerings to that many buddhas that he arouses the mind of unsurpassed perfect awakening; it is in order to make offerings to all the buddhas of the past, the future, and the present, measureless and untellably untellable, throughout the ten directions to the end of the Dharma realm and the realm of empty space, that he arouses the mind of unsurpassed perfect awakening.

Setting It Forth Concisely in Terms of the Dharma, One (The Fulfilling of Understanding and Practice · Chengguan's outline): Having Aroused the Mind, He Can Know and Believe the Roots of Goodness and the Wisdom of the Buddhas

“Once he has aroused this mind, he can know the events of the first attaining of right awakening and the entry into parinirvāṇa of all the buddhas of the limit of the past; he can believe and understand all the roots of goodness of all the buddhas of the limit of the future; he can know all the wisdom of all the buddhas of the present. All the merit that those buddhas have, this bodhisattva can believe, can receive, can cultivate, can obtain, can know, can realize, and can accomplish, and he can be the same with the buddhas in being of one nature. For what reason? This bodhisattva aroused the mind in order that the lineage of all the Tathāgatas should not be cut off; he aroused the mind in order to fill and pervade all worlds; he aroused the mind in order to liberate the sentient beings of all worlds; he aroused the mind in order to know completely the formation and destruction of all worlds; he aroused the mind in order to know completely the defilement and purity of all sentient beings; he aroused the mind in order to know completely the purity of the three modes of existence (existence in the desire realm, in the form realm, and in the formless realm) of all worlds; he aroused the mind in order to know completely the delights, the afflictions, and the habit-energies in the minds of all sentient beings; he aroused the mind in order to know completely how all sentient beings die here and are born there; he aroused the mind in order to know completely the many kinds of faculties and means of all sentient beings; he aroused the mind in order to know completely the thoughts and the conduct of all sentient beings; he aroused the mind in order to know completely the wisdom of all sentient beings throughout the three times.

Setting It Forth Concisely in Terms of the Dharma, Two (The Wondrous Fruit Yet to Be Accomplished · Chengguan's outline): He Is Held in Mind by the Buddhas of the Three Times and Will Obtain Unsurpassed Awakening

“Because he has aroused this mind, he is constantly held in mind by all the buddhas of the three times, and in time to come he will surely obtain the unsurpassed awakening of all the buddhas of the three times; all the buddhas of the three times then bestow the wondrous Dharma upon him, and he is then the same in the nature of his substance with all the buddhas of the three times; he has already cultivated the dharmas that aid the path of all the buddhas of the three times, and has accomplished the powers and the fearlessnesses of all the buddhas of the three times; he adorns the exclusive buddha-dharmas of all the buddhas of the three times, and completely obtains the wisdom of the expounding of the Dharma of all the buddhas throughout the Dharma realm. For what reason? Because, having aroused this mind, he will surely become a buddha in time to come.

Setting It Forth Concisely in Terms of the Dharma, Three (Sameness with the Buddhas · Chengguan's outline): He Is at Once the Same as the Buddhas of the Three Times in Realm and in Merit

“It should be known that this person is at once equal to the buddhas of the three times, is at once the same as the realm of the buddhas, the Tathāgatas of the three times, is at once the same as the merit of the buddhas, the Tathāgatas of the three times, and obtains the true and real wisdom of the ultimate sameness of the Tathāgata's single body and his measureless bodies.

Setting It Forth Concisely in Terms of the Dharma, Four (He Can Perform the Buddha's Work · Chengguan's outline): At the Very Moment He Arouses the Mind, He Can Perform Eleven Kinds of Buddha-Work

“At the very moment he arouses the mind, he is praised together by all the buddhas of the ten directions; he can expound the Dharma, teach, and tame all the sentient beings in all worlds; he can shake all worlds; he can illumine all worlds with light; he can extinguish the suffering of the evil destinies in all worlds; he can adorn and purify all lands; he can display the attaining of buddhahood in all worlds; he can cause all sentient beings to gain gladness; he can enter into the nature of the whole Dharma realm; he can uphold the lineage of all the buddhas; he can obtain the light of the wisdom of all the buddhas.

Setting It Forth Concisely in Terms of the Dharma, Five (Great Wisdom Present before Him · Chengguan's outline): He Has Not the Least Attainment in the Three Times, and Seeks Only Omniscience

“This bodhisattva who has first aroused the mind has not, with regard to the three times, past, present, and future, the least thing grasped or attained. That is to say: with regard to the buddhas, with regard to the dharmas of the buddhas; with regard to bodhisattvas, with regard to the dharmas of bodhisattvas; with regard to pratyekabuddhas, with regard to the dharmas of pratyekabuddhas; with regard to śrāvakas, with regard to the dharmas of śrāvakas; with regard to the world, with regard to the dharmas of the world; with regard to what transcends the world, with regard to the dharmas of what transcends the world; with regard to sentient beings, with regard to the dharmas of sentient beings — with regard to none of these has he the least thing grasped or attained. What he alone seeks is omniscience; toward the whole Dharma realm his mind is without attachment.”

The Quaking of the Earth and the Arising of Offerings (Chengguan's outline): The Worlds of the Ten Directions Quake in Six Ways, and Heavenly Flowers and Heavenly Music Rain Down Everywhere

At that time, through the spiritual power of the Buddha, in each of the ten directions worlds as many as the dust-motes of ten thousand buddha-lands quaked in six ways. That is to say: they stirred, stirred everywhere, stirred everywhere alike; they rose, rose everywhere, rose everywhere alike; they surged, surged everywhere, surged everywhere alike; they quaked, quaked everywhere, quaked everywhere alike; they roared, roared everywhere, roared everywhere alike; they struck, struck everywhere, struck everywhere alike. From the heavens there rained down besides a multitude of heavenly flowers, heavenly incense, heavenly powdered incense, heavenly flower-garlands, heavenly garments, heavenly jewels, and heavenly articles of adornment; heavenly music was played, and heavenly light and heavenly sound were sent forth.

Verification from Other Quarters (Chengguan's outline): The Buddhas of the Ten Directions, All Named Dharma Wisdom, Appear and Bear Witness

At that time, beyond worlds as many as the dust-motes of ten buddha-lands in each of the ten directions, there were buddhas as many as the dust-motes of ten thousand buddha-lands, all alike named Dharma Wisdom; each of them made his own body appear before the Bodhisattva Dharma Wisdom and spoke thus:

“Excellent! Excellent! Dharma Wisdom! You are able this day to expound this Dharma; we too, buddhas as many as the dust-motes of ten thousand buddha-lands in each of the ten directions, all expound this Dharma; and all the buddhas likewise expound it thus. When you expound this Dharma, bodhisattvas as many as the dust-motes of ten thousand buddha-lands arouse the mind of awakening. We this day all confer upon them the prediction: in ages to come, after a thousand untellable boundless kalpas have passed, within one and the same kalpa they will all obtain buddhahood and appear in the world, all bearing the title the Tathāgata Pure Mind, and the worlds in which they dwell will each be different.

“We shall all uphold and protect this Dharma, so that all the bodhisattvas of ages to come who have not heard it may be able to hear it. Just as in this Sahā world, in the four continents, on the summit of Mount Sumeru, a Dharma such as this is expounded, so that sentient beings who hear it receive the teaching — so too in all the worlds of the ten directions, a hundred thousand koṭis of nayutas of them, countless, measureless, boundless, incomparable, uncountable, unnameable, unthinkable, immeasurable, untellable, to the end of the Dharma realm and the realm of empty space, this Dharma is likewise expounded and sentient beings are taught. Those who expound the Dharma there are all alike named Dharma Wisdom; and they all expound a Dharma such as this through the spiritual power of the Buddha, through the power of the World-Honored One's original vows, in order to reveal the buddha-dharma, in order to shine everywhere with the light of wisdom, in order to open up and set forth the true meaning, in order to cause sentient beings to realize the nature of dharmas, in order to cause the whole assembly to be gladdened, in order to reveal the cause of the buddha-dharma, in order to obtain the sameness of all the buddhas, in order to comprehend that the Dharma realm is without duality.”

The Manner of Speaking the Verses (Chengguan's outline): Dharma Wisdom Universally Beholds the Assemblies of the Ten Directions and, Sustained by the Buddha's Majestic Power, Speaks Verses

At that time the Bodhisattva Dharma Wisdom universally beheld all the assemblies in the lands of the ten directions to the end of the realm of empty space; in order to bring all sentient beings to accomplishment, in order to purify all the fruits and retributions of deeds, in order to open and reveal the pure Dharma realm, in order to pull out the root of defilement, in order to increase vast faith-understanding, in order to cause the faculties of measureless sentient beings to be known, in order to cause the sameness of the dharmas of the three times to be known, in order to cause the realm of nirvāṇa to be contemplated, in order to increase his own pure roots of goodness — sustained by the majestic power of the Buddha, he thereupon spoke these verses:

Verses One to Seventeen (Praising the Fulfilling of Understanding and Practice · Chengguan's outline): The Aspect of Arousing the Great Mind

“To benefit the world he arouses the great mind, and this mind reaches everywhere throughout the ten directions; sentient beings, lands, and the dharmas of the three times, the Buddha and the most excellent ocean of the bodhisattvas — all are within it.

“To the end of empty space, equal to the Dharma realm, all the worlds there are, he goes to them one by one just as the dharmas of the buddhas do; arousing the mind in this way, he never turns back.

“He is loving-minded toward sentient beings and never for a moment abandons them; he leaves behind all harming and benefits everywhere; his light shines upon the world, and to him sentient beings turn for refuge, and the Buddha's ten powers hold him in mind — it is hard to conceive.

“The lands of the ten directions he can enter into all; all forms and shapes he can display; just as the Buddha's merit and wisdom are vast and boundless, so he cultivates their cause in accordance with them, and his mind has no attachment.

“Some buddha-lands abide upturned, some lie sideways or overturned, coarse ones, subtle ones, vast ones, of measureless kinds; once the bodhisattva has aroused this uppermost mind, he can go to them all without any obstruction.

“The excellent practices of a bodhisattva cannot be told to the end; he diligently cultivates them all and dwells in none; seeing all the buddhas, he constantly gives rise to joy, and enters everywhere the profound Dharma-ocean of the buddhas.

“He pities all the sentient beings within the five destinies and causes them to be rid of filth and universally to gain purity; he carries on and makes flourish the lineage of the buddhas so that it is not cut off, and destroys the palaces of the demon with nothing left over.

“He already abides in the sameness of the Tathāgata, and skillfully cultivates the subtle path of means; toward the realm of the Buddha he gives rise to faith, and obtains the Buddha's consecration, his mind without attachment.

“He is mindful of the kindness of the Honored One among the Two-Legged and would repay it, his mind like a diamond, not to be broken down; upon the path that the Buddha walks he is able to shed light, and of himself, spontaneously, he cultivates the practice of awakening.

“The differences among the destinies, the false imaginings of sentient beings, measureless and boundless, the fruits of deeds and the thoughts of the mind too are not of one kind, and on to the many differing faculties — once he has aroused the great mind, he can see them all clearly.

“His mind is vast, equal to the Dharma realm, without any support, without alteration, like empty space; he heads toward the Buddha's wisdom and grasps at nothing, truly knowing the limit of the real, apart from discrimination.

“He knows the minds of sentient beings and yet has no conception that ‘there are sentient beings born’; he comprehends all dharmas and yet has no conception that ‘there are dharmas’; though he discriminates everywhere, in truth he does not discriminate; to buddha-lands as many as koṭis of nayutas he goes.

“The subtle Dharma-treasuries of measureless buddhas he contemplates in accordance with them and can enter them all; of the faculties and the conduct of sentient beings there is none he does not know; reaching such a place as this, he is like the World-Honored One.

“His pure great vows are constantly in accord with him; he delights in making offerings to the Tathāgata and does not turn back; when gods and humans see him, there is no time when they have their fill of him, and he is constantly held in mind by the buddhas.

“His mind is pure and leans on nothing; though he contemplates the most profound Dharma, he does not grasp it; thinking in this way throughout measureless kalpas, within the three times he has no attachment.

“His mind is firm and hard to subdue or break down; heading toward the Buddha's awakening, he meets no obstruction; he aspires to the subtle path, removes darkness and doubt, and roams throughout the Dharma realm without crying out that he is weary.

“He knows that all the dharmas of speech are from the first quiescent, and merely tallies with suchness, cutting off the many differing understandings; the realms of the buddhas he contemplates in accordance with them all, and comprehends the three times, his mind without hindrance.

Verses Eighteen to Thirty-Four (Praising That He Can Perform the Buddha's Work · Chengguan's outline): What He Can Do the Moment He Arouses the Mind

“When a bodhisattva first arouses the vast mind, he can go everywhere to the buddha-lands of the ten directions; the Dharma-gates are measureless and cannot be told to the end, and the light of wisdom shines everywhere so that he understands them all.

“His great compassion delivering sentient beings is beyond compare; his loving-kindness reaches everywhere, equal to empty space; and yet toward sentient beings he gives rise to no discrimination, and thus purely he roams through the world.

“The sentient beings of the ten directions he comforts and consoles; all that he does is true and not empty; he constantly speaks with a pure mind words that do not vary, and is constantly sustained and held in mind together by the buddhas.

“All the affairs of the past he calls to mind; all things to come he discriminates and understands; the worlds of the ten directions he enters everywhere, in order to deliver sentient beings and cause them to come forth.

“The bodhisattva is complete in the subtle light of wisdom, and skillfully comprehends causes and conditions without doubt; all confusions he can cut off, and thus he roams through the Dharma realm.

“The palaces of the demon king he destroys; the films upon the eyes of sentient beings he removes; he is apart from all discrimination and his mind does not stir, and he skillfully comprehends the realm of the Tathāgata.

“The net of doubt of the three times he has already removed; toward the Tathāgata he gives rise to pure faith; through faith he accomplishes unmoving wisdom, and since wisdom is pure, his understanding is therefore true.

“In order that sentient beings may gain deliverance, to the end of the future he benefits them everywhere; through long toil his mind is never wearied, and even the suffering of the hells he willingly accepts.

“Merit and wisdom are measureless and he is complete in both; the faculties and the desires and delights of sentient beings he understands; and of the many kinds of deeds and conduct of sentient beings there are none he does not see, and according to what they delight in he expounds the Dharma for them.

“He knows that all dharmas are empty and without self, and yet he is loving-minded toward sentient beings and never abandons them; with a single subtle voice of great compassion he enters the world everywhere and expounds for it.

“He sends forth great light of many colors, shining everywhere upon sentient beings and removing their darkness; within the light there are bodhisattvas seated upon lotus flowers, setting forth the pure Dharma for the multitude.

“Upon the tip of a single hair he displays a multitude of buddha-lands, and the great bodhisattvas fill them all; the wisdom of those assemblies is in each case different, and he understands clearly the minds of them all.

“The worlds of the ten directions cannot be told to the end; in a single thought he goes everywhere throughout them with nothing left out; he benefits sentient beings and makes offerings to the buddhas, and in the presence of the buddhas asks about the most profound meaning.

“Toward the Tathāgatas he gives rise to the conception of a father; in order to benefit sentient beings he cultivates the practice of awakening; with wisdom and skill he comprehends the Dharma-treasury, entering deep into the place of wisdom without attachment.

“He contemplates in accordance with it and expounds the Dharma realm; though measureless kalpas pass, the expounding cannot be exhausted; though wisdom enters well, there is no single place, and he has neither weariness nor attachment.

“He is born in the household of the buddhas of the three times, and realizes the Tathāgata's subtle dharma-body; universally, for sentient beings, he displays bodies of every color, like a conjurer with nothing he cannot conjure.

“He may display the first cultivating of excellent practices, or display his birth and his going forth from the household life, or display the accomplishing of awakening beneath the tree, or, for sentient beings, display nirvāṇa.

Verses Thirty-Five to Fifty-Two (Praising the Obtaining of Sameness with the Buddha · Chengguan's outline): The Realm of Sameness with the Buddha

“The rare dharma in which the bodhisattva abides is the realm of the buddhas alone, and not what the two vehicles reach; the many conceptions of body, speech, and mind he has already removed, and yet whatever display suits the occasion he can make.

“The dharmas of the buddhas that the bodhisattva obtains — should sentient beings think upon them, they would go mad and scattered; his wisdom enters the true limit and his mind has no hindrance, and he universally displays the Tathāgata's power of sovereign freedom.

“A realm such as this has already nothing in the world to be compared with it — how much less when excellent practices are further increased; though he is not yet complete in omniscience, he has already gained the Tathāgata's power of sovereign freedom.

“He already abides in the ultimate path of the One Vehicle, entering deep into the subtle and uppermost Dharma; he knows well what is the occasion and what is not the occasion for sentient beings, and for the sake of benefit he manifests supernormal penetration.

“He divides his body and fills all the buddha-lands, sending forth pure light that removes the darkness of the world; just as a dragon king raises up great clouds and rains down subtle rain everywhere so that all is filled and moistened.

“He contemplates sentient beings as being like conjurings, like dreams, and how through the force of deeds they are constantly in flowing on; with great compassion he pities them and rescues them all, expounding for them the unconditioned, pure nature of dharmas.

“The power of the Buddha is measureless, and his power too is so, just as empty space is without limit; in order that sentient beings may gain liberation, for koṭis of kalpas he diligently cultivates and does not weary.

“He thinks in many ways upon subtle merit, and skillfully cultivates the unsurpassed, foremost work; toward all excellent practices he is constant and does not abandon them, single-mindedly, in one thought, to bring omniscience to birth.

“With one body he displays measureless bodies, and can reach everywhere throughout all worlds; his mind is pure and without discrimination, and in a single thought his power is hard to conceive — just so.

“Toward all worlds he gives rise to no discrimination; toward all dharmas he has no false conception; though he contemplates dharmas he does not grasp them, and constantly delivers sentient beings while in truth there are no sentient beings to deliver.

“All worlds are only conception (the grasping of images within the mind), and within it the many kinds are each different; he knows that the realm of conception is perilous and deep, and therefore manifests supernormal penetration and rescues them into liberation.

“Just as a conjurer has power of sovereign freedom, so too are the bodhisattva's transformations; his body pervades the Dharma realm and empty space, and following upon the minds of sentient beings there is none who does not see him.

“The discrimination of grasper and grasped are both left behind; in defilement and in purity alike there is nothing grasped; whether bound or liberated, in wisdom it is all forgotten; he wishes only to give happiness to sentient beings everywhere.

“All worlds are only the force of conception; with wisdom he enters within them and his mind is without fear; thinking upon dharmas, they too are just so, and searched for throughout the three times they cannot be found.

“He can enter the past and exhaust the prior limit, can enter the future and exhaust the latter limit, can enter every place in the present, and constantly and diligently contemplates and knows that they have nothing whatever.

“He accords with the quiescent dharma of nirvāṇa, abides in non-contention and leans on nothing; his mind, like the true limit, has nothing equal to it, and he heads solely toward awakening and never turns back.

“He cultivates all excellent practices without flinching, and abides in awakening without stirring; the buddhas and the bodhisattvas and the world, to the end of the Dharma realm, he understands clearly, every one.

“Would you obtain the most excellent, foremost path and be the liberated king of omniscience — then you ought quickly to arouse the mind of awakening, to exhaust forever the outflows and to benefit sentient beings.

Verses Fifty-Three to Fifty-Eight (Praising Great Wisdom Present before Him · Chengguan's outline): The Wisdom That Grasps Nothing

“The mind that heads toward awakening is pure and undefiled; its merit is vast and cannot be told to the end; for the sake of benefiting sentient beings it is here recounted — all you worthy ones, listen well.

“Measureless worlds are all ground down into dust-motes, and within each single dust-mote are measureless buddha-lands; the buddhas within them too are measureless, and he can see them all clearly and grasp at nothing.

“He knows sentient beings well and has no conception that ‘there are sentient beings born’; he knows speech well and has no conception that ‘there is speech’; toward all worlds his mind is without hindrance, and he can know them all well and grasp at nothing.

“His mind is vast, like empty space; toward the affairs of the three times he is clear and comprehending; all doubts are already removed, and he contemplates the buddha-dharma rightly and grasps at nothing.

“The measureless lands of the ten directions he goes to in a single thought, and his mind has no attachment; he comprehends the many kinds of suffering dharmas of the world, and yet abides in the true limit of the unborn.

“The dwelling places of measureless, inconceivable buddhas he goes to, to those assemblies, and pays homage in person; he constantly acts as the foremost among them, and asks the Tathāgata about the many kinds of vows and practices that bodhisattvas cultivate.

Verses Fifty-Nine to Eighty-Two (Praising the Wondrous Fruit Yet to Be Accomplished · Chengguan's outline): The Fruit That Will Be Accomplished in Time to Come

“His mind constantly calls to mind the buddhas of the ten directions, and yet leans on nothing and grasps at nothing; he constantly exhorts sentient beings to plant roots of goodness, and adorns the lands and makes them pure.

“The dwelling places of all sentient beings within the three modes of existence he contemplates one by one with the unhindered eye; all the habits, the faculties, and the resolute understandings they have, measureless and boundless, he sees clearly.

“The delights within the minds of sentient beings he understands, and thus, according to what suits them, he expounds the Dharma for them; toward defilement and purity alike he is comprehending, and causes them to cultivate and to enter upon the path.

“Measureless, countless kinds of samādhi the bodhisattva can enter in a single thought; and the mind that conceives within them, the wisdom, and the objects taken as conditions, he knows all well and gains sovereign freedom.

“The bodhisattva who has obtained such vast wisdom heads swiftly toward awakening without obstruction; in order to benefit all sentient beings, everywhere he sets forth the Dharma of the Great Person.

“He knows well the long kalpas and short kalpas of the world, the month, the half-month, and the day and the night; the lands are each different, and yet their nature is the same, and he constantly and diligently contemplates them without heedlessness.

“He goes everywhere to the worlds of the ten directions, and yet toward direction and place he grasps at nothing; he adorns and purifies the lands with nothing left out, and never gives rise to the discrimination ‘I am in a pure land’.

“What is and what is not the case for sentient beings, together with the differences among the retributions felt through the many kinds of deeds, he thinks upon in accordance with them and enters the power of the Buddha, and can know all of this.

“The many kinds of natures of all worlds, the many kinds of conduct by which they dwell within the three modes of existence, those of sharp faculties together with those of middling and dull faculties — all of these he can contemplate.

“The many kinds of resolute understandings, pure and not pure, the excellent, the inferior, and the middling, he sees all clearly; the conduct of all sentient beings in the places to which they go, and how the three modes of existence continue on, he can expound.

“The dhyānas, the liberations, and the many samādhis, how the causes of defilement and purity arise each differently, together with the differences in the happiness and suffering of former lives, he can see through his pure cultivation of the Buddha's power.

“Sentient beings, through deeds and delusions, continue on within the destinies; cutting off those destinies, they gain quiescence; the many kinds of dharmas with outflows are never born again, and together with their habit-energies and seeds he understands them.

“The afflictions of the Tathāgata are all exhausted, and the light of his great wisdom shines upon the world; toward the ten powers of the Buddha the bodhisattva, though he has not yet realized them, is without any doubt.

“The bodhisattva within a single pore universally displays measureless buddha-lands of the ten directions; some of them are defiled and some are pure, and what the many kinds of deeds have made he can understand.

“Within a single dust-mote are measureless buddha-lands, measureless buddhas, and sons of the Buddha; the lands are each different and yet not confused, and as with one land, so all lands he sees clearly.

“Within a single pore he sees the ten directions, sees all the worlds to the end of the realm of empty space; there is no place at all that is empty of buddhas, and buddha-lands such as these are all pure.

“Within a pore he sees the buddha-lands, and further sees all sentient beings; the three times and the six destinies are each different, and within day and night, month and hour, there is bondage and there is liberation.

“Bodhisattvas of great wisdom such as these single-mindedly head toward the station of the Dharma King; toward the realm in which the Buddha abides they think in accordance with it, and thereby gain boundless great joy.

“The bodhisattva divides his body into measureless koṭis, and makes offerings to all the Tathāgatas; his supernormal transformations are excellent beyond compare, and in the realm where the Buddha walks he can abide.

“In the presence of measureless buddhas he studies deeply and looks up in admiration, and all the Dharma-treasuries he savors and does not let go; seeing the buddhas and hearing the Dharma he diligently cultivates, and his mind gives rise to joy as though he had drunk sweet dew.

“He has already obtained the excellent samādhi of the Tathāgata, and entering well into dharmas his wisdom increases; his faith does not stir, like Mount Sumeru, and he universally acts as a treasury of merit for sentient beings.

“His loving-kindness is vast and reaches to all sentient beings, and he wishes them all swiftly to accomplish omniscience; and yet he is constantly without attachment and without any place to lean on, and, apart from the afflictions, he gains sovereign freedom.

“He pities sentient beings with vast wisdom, and universally gathers them all in as though they were himself; he knows that all is empty, without marks, and without anything truly to be found, and yet the mind with which he practices is neither indolent nor turning back.

“The measure of the merit of a bodhisattva's arousing the mind — for koṭis of kalpas one might extol it and could not tell it to the end; for the happiness of all the Tathāgatas, the pratyekabuddhas, and the śrāvakas is born from this.

Verses Eighty-Three to Ninety-Six (Properly Praising the Foregoing Similes · Chengguan's outline): Turning Back to Praise Again the Foregoing Comparison

“To all the sentient beings in the lands of the ten directions one might give happiness throughout measureless kalpas; one might exhort them to keep the five precepts and the ten good deeds, and to abide in the four dhyānas, the four immeasurables, and the many kinds of places of concentration;

“and one might further, throughout many kalpas, give them happiness and cause them to cut off the delusions and become arhats; though those accumulations of merit are measureless, they still cannot be compared with the merit of arousing the mind.

“One might further teach koṭis of sentient beings and bring them to accomplish the state of a pratyekabuddha, obtaining the subtle path of the practice of non-contention; comparing these with the mind of awakening, calculation and simile cannot reach it.

“In a single thought one might pass beyond buddha-lands as many as dust-motes, and do so throughout measureless kalpas; the number of those buddha-lands may still be reckoned, but the merit of arousing the mind cannot be known.

“Past, future, and present too — all the kalpas there are, boundless and measureless; that number of kalpas may still be known, but the merit of arousing the mind none can measure.

“With the mind of awakening he reaches everywhere throughout the ten directions, and of all the discriminations there is none he does not know; in a single thought the three times are clear and comprehended to him, and this is for the sake of benefiting measureless sentient beings.

“The sentient beings of the worlds of the ten directions, their desires and delights, their resolute understandings, their means, and what their minds pursue, together with the limit of empty space, may still be taken measure of, but the merit of arousing the mind is hard to know in its measure.

“The bodhisattva's aspiration is equal to the ten directions, and his loving-kindness moistens all sentient beings everywhere; he causes them all to cultivate and accomplish the Buddha's merit, and therefore his power is without limit.

“The desires and delights of sentient beings, what their minds are fond of, their faculties and the means by which they act, are each different; in a single thought he can understand them all, one and the same, equal with the mind of the wisdom of omniscience.

“All the many delusions and deeds of sentient beings continue on within the three modes of existence without ceasing for a moment; the limit of these may still be known, but the merit of arousing the mind is hard to conceive.

“Arousing the mind is able to leave behind deeds and afflictions, and is able to make offerings to all the Tathāgatas; once deeds and delusions are left behind, the continuing on is cut off, and throughout the three times he everywhere gains liberation.

“In a single thought he makes offerings to boundless buddhas, and makes offerings too to countless sentient beings; all with incense and flowers and subtle garlands, with jeweled banners, pennants, and parasols, and fine garments,

“with fine food, precious seats, and places for walking meditation, with many kinds of palaces all adorned and beautiful, with Vairocana's wondrous jewels, and wish-fulfilling maṇis sending forth their brilliance.

“Thought after thought he continues making such offerings, throughout measureless kalpas that cannot be told to the end; though that person's accumulation of merit is again abundant, still it does not match the vastness of the merit of arousing the mind.

Verses Ninety-Seven to One Hundred Fourteen (Explaining in General the Reason the Similes Do Not Come Up to It · Chengguan's outline): Why It Is That All Similes Do Not Come Up to It

“The many and various similes that have been spoken — none of them is able to come up to the mind of awakening; for the Honored Ones among humankind of the three times are all born from the arousing of the mind.

“Arousing the mind is unhindered and without any bound; would one seek its measure, it cannot be found; he vows that the wisdom of omniscience shall surely be accomplished, and that all sentient beings shall forever be delivered.

“Arousing the mind is vast, equal to empty space, and the merit it brings forth is equal to the Dharma realm; what it practices reaches everywhere as though without difference, and it forever leaves behind the many attachments and is the same as the Buddha.

“There is no Dharma-gate he cannot enter, and all lands he can go to; the realms of omniscience he can comprehend all, and all merits he can accomplish.

“He is able to give all away and does so constantly and continuously; he purely cultivates the classes of the precepts without attachment; he is complete in unsurpassed great merit, and constantly and diligently makes effort without turning back.

“He enters deep into dhyāna and constantly thinks upon it, and is in accord with vast wisdom; this is the most excellent station of a bodhisattva, and can bring forth the whole path of Samantabhadra.

“Of all the Tathāgatas of the three times there is none who does not hold in mind the first arousing of the mind; they all adorn him together with samādhis, dhāraṇīs, and supernormal transformations.

“The sentient beings of the ten directions are without number, and the worlds and empty space are so as well; the measurelessness of arousing the mind surpasses them, and therefore it can bring forth all buddhas.

“The mind of awakening is the root of the Buddha's ten powers, and is the root too of the four unhindered eloquences and the four fearlessnesses; the eighteen exclusive dharmas are likewise so, and there is none that is not obtained from arousing the mind.

“The bodies of the buddhas adorned with form and mark, together with the equal and subtle dharma-body, and wisdom unattached and worthy to receive offerings — all of these come to be by reason of arousing the mind.

“All the vehicles of the pratyekabuddhas and the śrāvakas, the joy of the samādhis of the dhyānas of the form realm, together with the samādhis of the formless realm, all take arousing the mind as their root.

“All the joys of sovereign freedom of humans and gods, together with the many kinds of joy within the destinies, and the joys of vigor, of dhyāna, of the five faculties and the five powers — there is none that does not come from the first arousing of the mind.

“Because he has aroused the vast mind, he is then able to practice the six kinds of perfection, to exhort all sentient beings to walk in right practice, and to receive happiness within the three realms.

“He abides in the Buddha's unhindered wisdom of the real meaning, and all the subtle undertakings he can open and set forth; he can cause measureless sentient beings all to cut off delusions and deeds and to head toward nirvāṇa.

“The light of his wisdom is like the pure sun, his practices complete like the full moon, his merit constantly brimming like the great ocean, undefiled and unhindered like empty space.

“He universally gives rise to boundless vows of merit, wishing to give happiness to all sentient beings; to the end of the future he practices according to his vows, and constantly and diligently cultivates in order to deliver sentient beings.

“Measureless great vows are hard to conceive, and he vows that sentient beings may all gain purity; emptiness, marklessness, and wishlessness are of themselves without any support, and by the power of vows they are all made manifest.

“He comprehends that the intrinsic nature of dharmas is like empty space, and that all quiescence is sameness; the Dharma-gates are countless and cannot be told to the end, and he expounds them for sentient beings without attachment.

Verses One Hundred Fifteen to One Hundred Sixteen (The Conclusion That Its Virtue Is Inexhaustible · Chengguan's outline): The Buddhas of the Ten Directions Together Praise the First Arousing of the Mind

“The Tathāgatas of the worlds of the ten directions all together praise the first arousing of the mind; this mind is adorned with measureless merit, and can reach the further shore and be the same as the Buddha.

“With kalpas as many as the number of sentient beings one might speak of its merit and could not tell it to the end; for he abides within the vast household of the Tathāgata, and among the dharmas of the three realms there is none that can serve as a simile for it.

Verses One Hundred Seventeen to One Hundred Twenty-One (The Concluding Exhortation to Arouse the Mind · Chengguan's outline): Therefore One Ought Quickly to Arouse the Mind

“Would you know all the dharmas of the buddhas — then you ought quickly to arouse the mind of awakening; the merit of this mind is the most excellent among all, and it will surely obtain the Tathāgata's unhindered wisdom.

“The conduct of the minds of sentient beings may still be counted out, and the dust-motes into which the lands are ground are so as well; the limit of empty space may still, with effort, be reckoned, but the merit of arousing the mind none can measure.

“It brings forth all the buddhas of the three times, accomplishes all the happiness of the world, increases all excellent merits, and forever cuts off all the many kinds of doubts.

“It opens and reveals all subtle realms, exhausts all the many kinds of obstructions, accomplishes all pure buddha-lands, and brings forth the wisdom of all Tathāgatas.

“Would you see all the buddhas of the ten directions, would you give the inexhaustible treasury of merit, would you extinguish the many sufferings and afflictions of sentient beings — then you ought quickly to arouse the mind of awakening.”

品十八 明法品Clarifying the Dharma

全文五層 →Full five layers →
白話Vernacular

精進慧問（一）：初發心菩薩當云何修習

那時，精進慧菩薩對法慧菩薩說：

「佛子！菩薩摩訶薩最初發起求一切智的心，成就了像這樣無量的功德，具備廣大的莊嚴，登上了通往一切智的車乘，進入菩薩的正位，捨離了種種世間之法，得到諸佛出世之法，為過去、未來、現在諸佛所攝受，決定能到達無上菩提的究竟之處。那些菩薩在佛的教法之中，要怎樣修習，才能令諸位如來都生歡喜，進入諸位菩薩所安住的境地，一切廣大的行持都得清淨，所有的大願全都滿足，獲得諸菩薩廣大的寶藏，隨著所應度化的對象常為他們說法，而始終不捨波羅蜜（到彼岸之行）的修行，所繫念的眾生全都令他們得度，承續三寶的種性使它不斷絕，所種的善根與所用的方便全都不落空？佛子！那些菩薩要用什麼方便，才能令這些法得以圓滿？願您垂憐哀愍，為我宣說；在座這一切大眾，沒有一個不樂於聽聞的！

精進慧問（二）：更問行成之後的德用

「再者，就如同諸位菩薩摩訶薩常常勤加修習，滅除一切無明的黑暗，降伏魔怨，制伏諸外道，永遠洗淨一切煩惱與心垢；全都能成就一切善根，永遠出離一切惡趣與種種災難，淨治一切大智慧的境界；成就一切菩薩的諸地、諸波羅蜜、總持（記持不忘之力）、三昧（心一境性的定）、六通（六種神通）、三明（宿命、天眼、漏盡三種明智）、四無所畏（說法無所怖畏的四種自信）等清淨功德，莊嚴一切諸佛的國土，以及種種相好與身、語、心的行持都成就滿足，善能了知一切諸佛如來的力、無所畏、不共佛法（唯佛獨有之法）、一切智智所行的境界；為了成熟一切眾生，隨著他們心中所樂而取得佛土，隨著根器、隨著時節如其所應而說法；種種無量廣大的佛事，以及其餘無量的諸功德法、諸行、諸道與諸境界，全都圓滿，很快就與如來的功德相等；對於諸位如來、應供、正等覺在百千阿僧祇劫（無量數的長劫）修菩薩行時所積集的法藏，全都能守護，能開示演說，眾魔外道無法沮壞，攝持正法沒有窮盡；在一切世界演說法時，天王、龍王、夜叉王、乾闥婆王、阿脩羅王、迦樓羅王、緊那羅王、摩睺羅伽王、人王、梵王、如來法王，全都來守護；一切世間都恭敬供養；諸佛同來灌他的頂，常為諸佛之所護念，一切菩薩也都愛敬他；得到善根之力，增長清白之法，開演如來甚深的法藏，攝持正法用來莊嚴自己。一切菩薩所行的次第，願您全都為我們演說！」

精進慧重宣頌：十一偈重問

那時，精進慧菩薩想要重新宣說這個義理而說偈頌道：

「有大名稱的您善能演說，菩薩所成就的功德之法，深入無邊的廣大之行，具足清淨而無師自得的智慧。

「若有菩薩最初發心，成就了福德與智慧的車乘，進入離生之位而超出世間，普遍獲得正等菩提之法。

「他接下來要怎樣在佛的教法之中，堅固勤修而轉更增勝，令諸位如來都歡喜，佛所安住的境地能迅速趣入？

「所行清淨而諸願皆滿，並且得到廣大的智慧寶藏，常能說法度脫眾生，而心中無所依傍、無所執著。

「菩薩對一切波羅蜜，全都善加修行而無缺減，所繫念的眾生全都救度，常持佛的種性使它不斷絕。

「所作堅固而不虛拋，一切功行成就而得出離，如同諸位勝者所修的行，那條清淨之道願您宣說！

「永遠破除一切無明的黑暗，降伏眾魔以及外道，所有的垢穢全都洗除，得以親近如來的大智慧。

「永離惡趣的種種險難，淨治大智殊勝的境界，獲得妙道之力而鄰近無上尊，一切功德皆得成就。

「證得如來最殊勝的智慧，住在無量的諸佛國土，隨著眾生的心而為說法，並作廣大的種種佛事。

「要怎樣才能得到諸般妙道，開演如來的正法寶藏，常能受持諸佛之法，無人能超勝、無人能相等？

「要怎樣才能無畏如師子，所行清淨如滿月？要怎樣修習佛的功德，猶如蓮華不著水？」

法慧許說：善哉此問，同於如來

那時，法慧菩薩告訴精進慧菩薩說：

「善哉！佛子！您今天是為了要多所饒益、多所安樂、多所惠利，哀愍世間諸天與人，才問這樣的菩薩所修的清淨之行。佛子！您安住於真實之法，發起大精進，增長而不退轉，已經得到解脫；能提出這樣的問題，等同於如來。仔細聽！仔細聽！好好思惟記持！我現在承著佛的威神之力，為您在這其中說出其中的一小分。

十法之一 不放逸十法：住此十法名不放逸

「佛子！菩薩摩訶薩已經發起一切智之心，就應當遠離愚癡的昏暗，精勤守護，不要讓自己放逸。佛子！菩薩摩訶薩安住十種法，名為不放逸。是哪十種呢？第一，護持眾多的戒律；第二，遠離愚癡，淨化菩提心；第三，心裡喜歡質樸正直，遠離種種諂媚欺誑；第四，勤修善根，沒有退轉；第五，常常好好思惟自己所發的心；第六，不喜歡親近在家、出家的一切凡夫；第七，修種種善業而不希求世間的果報；第八，永遠離開二乘（聲聞、緣覺）之道，行菩薩之道；第九，喜歡修種種善事，令它不斷絕；第十，常常好好觀察自己心念相續的力量。佛子！若是諸位菩薩行這十種法，這就叫作安住於不放逸。

十法之二 不放逸十種清淨：住不放逸所得之十淨

「佛子！菩薩摩訶薩安住不放逸，就得到十種清淨。是哪十種呢？第一，怎麼說就怎麼做；第二，正念與智慧都成就；第三，安住於深定，不昏沈也不掉舉；第四，樂於求取佛法，沒有懈怠止息；第五，隨著所聽聞的法，如理觀察，具足生出巧妙的智慧；第六，進入深禪定，得到佛的神通；第七，他的心平等，沒有高下；第八，對於上、中、下三類眾生，心裡沒有障隔，猶如大地一樣平等地作利益；第九，若見到眾生乃至只發起一念菩提之心，也尊重承事他猶如自己的和尚（授戒之師）；第十，對於授戒的和尚以及阿闍梨（教授之師）、一切菩薩、諸善知識、法師的處所，常生尊重，承事供養。佛子！這就叫作菩薩安住不放逸的十種清淨。

「佛子！菩薩摩訶薩安住不放逸，發起大精進；生起正念，生起殊勝的欲樂，所行不曾止息；對於一切法，心裡沒有依傍之處；對於甚深之法，能勤加修習；進入無諍之門，增廣廣大的心；佛法無邊，能隨順了知，令諸位如來都生歡喜。

十法之三 令佛歡喜（一）：十法能令一切諸佛歡喜

「佛子！菩薩摩訶薩另有十種法，能令一切諸佛歡喜。是哪十種呢？第一，精進而不退；第二，不吝惜身命；第三，對於種種利養沒有希求；第四，了知一切法都如同虛空；第五，善能觀察，普遍趣入法界；第六，了知諸法之印，心裡不倚傍執著；第七，常發大願；第八，成就清淨的忍與智的光明；第九，觀察自己的善法，心裡沒有增減；第十，依於無作之門，修種種清淨之行。佛子！這就是菩薩安住十種法，能令一切如來歡喜。

十法之四 令佛歡喜（二）：十種安住能令諸佛歡喜

「佛子！又有十種法，能令一切諸佛歡喜。是哪十種呢？就是：安住於不放逸；安住於無生忍（安忍於諸法不生之理）；安住於大慈；安住於大悲；安住於滿足諸波羅蜜；安住於諸行；安住於大願；安住於巧方便；安住於勇猛之力；安住於智慧，觀一切法都無所住，猶如虛空。佛子！若是諸位菩薩安住這十種法，就能令一切諸佛歡喜。

十法之五 速入諸地：十種法令諸菩薩速入諸地

「佛子！有十種法，能令諸位菩薩迅速趣入諸地。是哪十種呢？第一，善巧地圓滿福德與智慧二種行；第二，能以廣大莊嚴修波羅蜜之道；第三，智慧明達，不隨他人的言語轉；第四，承事善友，始終不捨離；第五，常行精進，沒有懈怠；第六，善能安住於如來的神力；第七，修種種善根，不生疲倦；第八，深心與利智，以大乘之法來莊嚴自己；第九，對於一地一地的法門，心裡無所住著；第十，與三世諸佛的善根方便同一體性。佛子！這十種法，能令諸位菩薩迅速趣入諸地。

過渡段 初住地時應善觀察：知一切法皆是自心

「再者，佛子！諸位菩薩最初安住於地的時候，應當好好觀察；隨著所有的一切法門，隨著所有的甚深智慧，隨著所修的因，隨著所得的果，隨著他的境界，隨著他的力用，隨著他的示現，隨著他的分別，隨著他的所得，全都好好觀察。了知一切法都是自己的心，而無所執著；這樣了知之後，便進入菩薩之地，能好好安住。佛子！那些菩薩這樣思惟：『我們應當迅速趣入諸地。為什麼呢？我們若是在一地一地之中安住，便成就這樣廣大的功德；具足功德之後，逐漸進入佛地；安住佛地之後，就能作無邊廣大的佛事。所以應當常常勤加修習，沒有休息，沒有疲厭，以廣大的功德莊嚴自己而進入菩薩之地。』

十法之六 所行清淨：十種法令諸菩薩所行清淨

「佛子！有十種法，能令諸位菩薩所行清淨。是哪十種呢？第一，全都捨出資財，滿足眾生的心意；第二，持戒清淨，沒有毀犯；第三，柔和忍辱，沒有窮盡；第四，勤修諸行，永不退轉；第五，以正念之力，心裡不迷亂；第六，分別了知無量的諸法；第七，修一切行而無所執著；第八，他的心不動搖，猶如山王；第九，廣度眾生，猶如橋梁；第十，了知一切眾生與諸位如來同一體性。佛子！這就是十種法，能令諸位菩薩所行清淨。

十法之七 十種增勝法：行淨之後所獲之增勝

「菩薩既然已經得到行的清淨，又獲得十種增勝之法。是哪十種呢？第一，他方的諸佛都來護念他；第二，善根增勝，超過同輩之列；第三，善能領受佛的加持之力；第四，常得到善人作為所依靠的對象；第五，安住於精進，始終不放逸；第六，了知一切法平等而無差異；第七，心中恒常安住於無上的大悲；第八，如實觀察諸法，生出妙慧；第九，能善加修行巧妙的方便；第十，能了知如來方便之力。佛子！這就是菩薩的十種增勝之法。

十法之八 十種清淨願：菩薩所發之十願

「佛子！菩薩有十種清淨的願。是哪十種呢？第一願，成熟眾生，沒有疲倦；第二願，具足修行眾善，淨化諸世界；第三願，承事如來，常生尊重；第四願，護持正法，不吝惜身命；第五願，以智慧觀察，進入諸佛的國土；第六願，與諸位菩薩同一體性；第七願，進入如來之門，了知一切法；第八願，見到他的人都生起信心，沒有不獲得利益的；第九願，以神力住於世間，窮盡未來之劫；第十願，具足普賢之行，淨治一切種智之門。佛子！這就是菩薩的十種清淨願。

十法之九 大願圓滿：十種法令諸大願皆得圓滿

「佛子！菩薩安住十種法，能令諸大願都得圓滿。是哪十種呢？第一，心裡沒有疲厭；第二，具備廣大的莊嚴；第三，憶念諸位菩薩殊勝的願力；第四，聽聞諸佛國土，都願往生；第五，深心長久，窮盡未來之劫；第六，願全都成就一切眾生；第七，住在一切劫中，不以為勞苦；第八，承受一切苦，不生厭離；第九，對於一切快樂，心裡不貪著；第十，常常勤加守護無上的法門。

十法之十 十無盡藏：願滿即得十種無盡藏

「佛子！菩薩滿足這樣的願時，就得到十種無盡藏。是哪十種呢？就是：普見諸佛無盡藏、總持不忘無盡藏、決了諸法無盡藏、大悲救護無盡藏、種種三昧無盡藏、滿眾生心廣大福德無盡藏、演一切法甚深智慧無盡藏、報得神通無盡藏、住無量劫無盡藏、入無邊世界無盡藏。佛子！這就是菩薩的十種無盡藏。

隨機說法（一）：知其所作所樂而為說法

「菩薩得到這十種寶藏之後，福德具足，智慧清淨；對於諸眾生，隨他們所應而為說法。佛子！菩薩要怎樣對諸眾生隨其所應而為說法呢？就是：了知他們的所作，了知他們的因緣，了知他們的心行，了知他們的欲樂。貪欲多的，為他說不淨；瞋恚多的，為他說大慈；愚癡多的，教他勤加觀察；三毒相等的，為他說成就殊勝智慧的法門；樂著生死的，為他說三苦（苦苦、壞苦、行苦）；若執著處所，就說處所本自空寂；心裡懈怠的，說大精進；懷有我慢的，說法本平等；多諂媚欺誑的，為他說菩薩其心質直；喜歡寂靜的，就廣為說法，令他成就。菩薩就這樣隨其所應而為說法。

隨機說法（二）：說法時之種種善巧

「說法的時候，文句相連相屬，義理沒有舛錯；觀察法的先後，用智慧加以分別；是與非都審定，不違背法印；次第建立無邊的行門，令諸眾生斷除一切疑惑；善知眾生的諸根，令他們進入如來的教法；證入真實之際，了知法本平等；斷除對諸法的愛著，除去一切執取；常憶念諸佛，心裡不曾暫捨；了知音聲的體性平等；對於種種言說，心裡無所執著；巧說譬喻，彼此不相違反，全都令眾生悟入一切諸佛隨應普現的平等智身。

十法之十一 十波羅蜜清淨（一）：檀、尸、忍、精進

「菩薩這樣為諸眾生演說法，於是自己也隨之修習，增長義利，不捨諸度，具足莊嚴波羅蜜之道。這時，菩薩為了令眾生心得滿足的緣故，內外全都捨出而無所執著，這就能淨化檀波羅蜜（布施到彼岸）。具足持守眾戒而無所執著，永離我慢，這就能淨化尸波羅蜜（持戒到彼岸）。全都能忍受一切諸惡，對於諸眾生，他的心平等，沒有動搖，譬如大地能承載一切，這就能淨化忍波羅蜜（忍辱到彼岸）。普遍發起眾多事業，常修而不懈怠，種種所作始終不退轉，勇猛的勢力沒有人能制伏，對於諸功德不取也不捨，而能滿足一切智之門，這就能淨化精進波羅蜜。

十法之十一 十波羅蜜清淨（二）：禪、般若

「對於五欲的境界無所貪著，種種次第的禪定全都能成就，常常正思惟，不住著也不出離，而能銷滅一切煩惱，生出無量的諸三昧門，成就無邊的大神通力；逆著、順著、依次第，進入諸三昧，在一個三昧門中進入無邊的三昧門，全都了知一切三昧的境界，與一切三昧、三摩鉢底（等至，定之異名）的智印互不相違背，能迅速趣入一切智地，這就能淨化禪波羅蜜。在諸佛的處所聽聞法而受持，親近善知識、承事而不疲倦；常樂聽法，心裡不厭足；隨著所聽受的，如理思惟；進入真三昧，遠離種種偏僻的見解；善觀諸法，得到實相之印，了知如來無功用之道；乘著普門之慧，進入一切智智之門，永遠得到休息，這就能淨化般若波羅蜜。

十法之十一 十波羅蜜清淨（三）：方便、願、力、智

「示現一切世間的作業，教化眾生而不厭倦，隨他們心中所樂而為之現身；一切所行都無染著，或現凡夫、或現聖人所行之行，或現生死，或現涅槃；善能觀察一切所作，示現一切種種莊嚴之事而不貪著，普遍進入諸趣度脫眾生，這就能淨化方便波羅蜜。窮盡地成就一切眾生，窮盡地莊嚴一切世界，窮盡地供養一切諸佛，窮盡地通達無障礙之法，窮盡地修行遍法界之行，身常住而窮盡未來之劫，智窮盡地了知一切心念，窮盡地覺悟流轉與還滅，窮盡地示現一切國土，窮盡地證得如來的智慧，這就能淨化願波羅蜜。具備深心之力，因為沒有雜染的緣故；具備深信之力，因為無人能摧伏的緣故；具備大悲之力，因為不生疲厭的緣故；具備大慈之力，因為所行平等的緣故；具備總持之力，因為能以方便任持一切義的緣故；具備辯才之力，因為能令一切眾生歡喜滿足的緣故；具備波羅蜜之力，因為能莊嚴大乘的緣故；具備大願之力，因為永不斷絕的緣故；具備神通之力，因為出生無量的緣故；具備加持之力，因為能令人信解領受的緣故，這就能淨化力波羅蜜。了知貪欲行的人，了知瞋恚行的人，了知愚癡行的人，了知三毒等分行的人，了知修學地行的人，在一念之中了知無邊眾生的行，了知無邊眾生的心，了知一切法的真實，了知一切如來的力，普遍覺悟法界之門，這就能淨化智波羅蜜。

隨念說法：住大莊嚴菩薩乘中，隨其所念皆為說法

「佛子！菩薩這樣清淨諸波羅蜜的時候、圓滿諸波羅蜜的時候、不捨諸波羅蜜的時候，就安住在大莊嚴的菩薩乘中。隨著他所繫念的，一切眾生都為他們說法，令他們增長清淨之業而得度脫。墮在惡道的，教他們發心；在災難之中的，令他們勤加精進；多貪的眾生，示以無貪之法；多瞋的眾生，令他們行平等；執著見解的眾生，為他們說緣起；欲界的眾生，教他們遠離欲、恚等惡不善法；色界的眾生，為他們宣說毘鉢舍那（觀）；無色界的眾生，為他們宣說微妙的智慧；二乘的人，教他們寂靜之行；樂於大乘的人，為他們說十力的廣大莊嚴。就如同他往昔最初發心的時候，見到無量眾生墮在諸惡道，作大師子吼而這樣說：『我應當用種種法門，隨他們所應而度脫他們！』菩薩具足這樣的智慧，廣能度脫一切眾生。

紹隆三寶：令三寶種永不斷絕

「佛子！菩薩具足這樣的智慧，能令三寶的種性永不斷絕。為什麼呢？菩薩摩訶薩教導諸眾生發菩提心，所以能令佛的種性不斷；常為眾生開闡法藏，所以能令法的種性不斷；善於持守教法，沒有乖違，所以能令僧的種性不斷。再者，全都能稱讚一切大願，所以能令佛種不斷；分別演說因緣之門，所以能令法種不斷；常常勤修六和敬之法（身、口、意、戒、施、見六事共同），所以能令僧種不斷。再者，在眾生的心田之中下佛的種子，所以能令佛種不斷；護持正法，不吝惜身命，所以能令法種不斷；統理大眾，沒有疲倦，所以能令僧種不斷。再者，對於過去、未來、現在諸佛所說之法、所制之戒，全都奉持，心裡不捨離，所以能令佛、法、僧的種性永不斷絕。菩薩這樣承續而興隆三寶，一切所行沒有過失，隨他所作，都用來迴向一切智之門，所以身、語、意三業都沒有瑕疵污點。因為沒有瑕疵污點的緣故，所作的眾善，所行的諸行，教化眾生，隨其所應而說法，乃至一念之間，也沒有錯謬，都與方便和智慧相應，全都趣向於一切智智，沒有一項是空過的。

十法之十二 十種莊嚴：念念具足十種莊嚴

「菩薩這樣修習善法，念念之間具足十種莊嚴。是哪十種呢？就是：身莊嚴，因為隨諸眾生所應調伏而為示現的緣故；語莊嚴，因為能斷一切疑惑，令他們都歡喜的緣故；心莊嚴，因為在一念之中進入諸三昧的緣故；佛剎莊嚴，因為一切清淨、離諸煩惱的緣故；光明莊嚴，因為放無邊光普照眾生的緣故；眾會莊嚴，因為普攝眾會、令他們都歡喜的緣故；神通莊嚴，因為隨眾生的心自在示現的緣故；正教莊嚴，因為能攝受一切聰慧之人的緣故；涅槃地莊嚴，因為在一處成道而周遍十方無有餘處的緣故；巧說莊嚴，因為隨處、隨時、隨其根器而為說法的緣故。

見者不空過：若見若聞皆當得菩提

「菩薩成就這樣的莊嚴，在念念之中，身、語、意三業都不空過，全都用來迴向一切智之門。若有眾生見到這位菩薩，應當知道也同樣不會空過，因為他必定會成就阿耨多羅三藐三菩提（無上正等正覺）的緣故。若聽到他的名字，若供養他，若與他同住，若憶念他，若隨他出家，若聽他說法，若隨喜他的善根，若遙遙地生起欽敬，乃至稱揚、讚歎他的名字，都當得阿耨多羅三藐三菩提。

善見藥喻：眾生見者，眾毒悉除

「佛子！譬如有一種藥，名叫善見，眾生只要見到它，種種毒就全都消除；菩薩也是這樣，成就了這樣的法，眾生若是見到他，種種煩惱之毒都得以除滅，善法得以增長。

成德十二句：以智慧明乃至以往昔誓願力

「佛子！菩薩摩訶薩安住在這樣的法中，勤加修習，以智慧的明照，滅除種種愚癡的昏暗；以慈悲之力，摧伏魔軍；以大智慧與福德之力，制伏諸外道；以金剛定，滅除一切心垢煩惱；以精進之力，積集諸善根；以淨佛土的諸善根力，遠離一切惡道與諸難；以無所著之力，淨化智慧的境界；以方便智慧之力，生出一切菩薩諸地、諸波羅蜜，以及諸三昧、六通、三明、四無所畏，全都令它清淨；以一切善法之力，成就圓滿一切諸佛的淨土、無邊的相好，身、語與心具足莊嚴；以智慧自在觀察之力，了知一切如來的力、無所畏、不共佛法都是平等；以廣大智慧之力，了知一切智智的境界；以往昔誓願之力，隨所應度化的，示現佛的國土，轉大法輪，度脫無量無邊的眾生。

大法師（一）：為大法師，護持正法

「佛子！菩薩摩訶薩勤修這樣的法，依次第成就諸菩薩行，乃至得以與諸佛平等，在無邊的世界中作大法師，護持正法；為一切諸佛之所護念，守護受持廣大的法藏；獲得無礙的辯才，深入法門；在無邊世界的大眾之中，隨著種類不同，普遍示現他的身，色相具足，最為殊勝而無可相比，以無礙的辯才巧說深法；因為他的音聲圓滿而善巧分布的緣故，能令聽聞的人進入無盡智慧之門；了知諸眾生的心行與煩惱而為說法，因為所發出的言音具足清淨的緣故，一種音聲演暢而能令一切人都生歡喜；因為他的身端正而有大威力的緣故，處在眾會之中，沒有人能超過他。

大法師（二）：善知眾心故乃至大慈自在故，演說大法無能沮壞

「因為善知眾人的心的緣故，能普遍現身；因為善巧說法的緣故，音聲無礙；因為得心自在的緣故，巧說大法，沒有人能沮壞；因為得無所畏的緣故，心裡不怯弱；因為對法自在的緣故，沒有人能超過；因為對智自在的緣故，沒有人能勝過；因為般若波羅蜜自在的緣故，所說的法相不相違背；因為辯才自在的緣故，隨其所樂而說法，相續不斷；因為陀羅尼（總持）自在的緣故，決定開示諸法的實相；因為辯才自在的緣故，隨其所演說，能開種種譬喻之門；因為大悲自在的緣故，勤加教誨眾生，心裡沒有懈怠止息；因為大慈自在的緣故，放出光明之網愉悅眾人的心。菩薩就這樣處在高廣的師子之座上，演說大法。唯除如來以及具有殊勝願智的諸大菩薩之外，其餘眾生沒有人能勝過他、沒有人能見到他的頂、沒有人能遮蔽奪去他的光；想要用難問令他退屈，是不可能的事。

大法師（三）：映蔽大眾而令皆生歡喜

「佛子！菩薩摩訶薩得到這樣的自在之力以後，假使有不可說世界那麼廣大的道場，其中充滿了眾生，一一眾生的威德色相都如同三千大千世界之主。菩薩在這裡，才一現身，就全都能映蔽這樣的大眾，用大慈悲安慰他們的怯弱，用深智慧體察他們的欲樂，用無畏的辯才為他們說法，能令一切人都生歡喜。

大法師（四）：所以能爾者，成就種種故

「為什麼呢？佛子！因為菩薩摩訶薩成就了無量的智慧輪的緣故，成就了無量的巧妙分別的緣故，成就了廣大的正念力的緣故，成就了無盡的善巧慧的緣故，成就了決了諸法實相的陀羅尼的緣故，成就了無邊際的菩提心的緣故，成就了無錯謬的妙辯才的緣故，成就了得一切佛加持的深信解的緣故，成就了普入三世諸佛眾會道場的智慧力的緣故，成就了了知三世諸佛同一體性的清淨心的緣故，成就了三世一切如來之智、一切菩薩大願之智，能作大法師開闡諸佛正法之藏並加以護持的緣故。」

法慧重宣頌：十偈總結

那時，法慧菩薩想要重新宣說這個義理，承著佛的神力而說偈頌道：

「心安住於菩提而積集眾多福德，常不放逸而栽植堅固的智慧，正念其意而始終不忘，十方諸佛都生歡喜。

「念與欲堅固而自我勤勵，對世間無所依傍也無所退怯，以無諍之行趣入深法，十方諸佛都生歡喜。

「佛既歡喜之後便堅固精進，修行福德智慧的助道之法，趣入諸地而淨化眾行，滿足如來所說的願。

「這樣修行而獲得妙法，既得法之後便施與群生，隨他們心中所樂與根性，全都順其所宜而為開演。

「菩薩為他人演說法，卻不捨自己的諸度之行，波羅蜜之道既已成就，常在有海之中救濟群生。

「晝夜勤修而不懈倦，令三寶的種性不斷絕，所行的一切清白之法，全都用來迴向如來之地。

「菩薩所修的眾多善行，普遍為了成就諸群生，令他們破除昏暗、滅除煩惱，降伏魔軍而成正覺。

「這樣修行而得佛的智慧，深入如來的正法寶藏，作大法師演說妙法，譬如甘露普遍霑灑。

「慈悲哀愍遍及一切，眾生的心行沒有不知道的，如他們所樂而為開闡，無量無邊的諸佛之法。

「進退舉止安詳徐緩如象王，勇猛無畏猶如師子，不動如山而智如大海，也如大雨除去眾多的熱惱。」

結經語：如來歡喜，大眾奉行

那時，法慧菩薩說完這些偈頌，如來歡喜，大眾奉行。

Diligent Wisdom's Question (1): How Should a Bodhisattva Who Has First Aroused the Mind Cultivate

At that time the bodhisattva Diligent Wisdom said to the bodhisattva Dharma Wisdom:

“Son of the Buddha! When a bodhisattva-mahāsattva first arouses the mind that seeks omniscience, he accomplishes measureless merit such as this, is furnished with vast adornment, mounts the vehicle that goes to omniscience, enters the correct station of a bodhisattva, forsakes the dharmas of the world of every kind, gains the dharmas by which the buddhas come forth into the world, is taken in and sustained by the buddhas of the past, the future, and the present, and is certain to arrive at the ultimate place of unsurpassed awakening. Those bodhisattvas, within the Buddha's teaching, how are they to cultivate, so as to make all the tathāgatas rejoice, to enter the place in which all the bodhisattvas abide, to make all their vast practice pure, to fulfill every one of their great vows, to obtain the vast treasury of the bodhisattvas, to teach the Dharma constantly to those they are to liberate as befits them and yet never to forsake the cultivation of the perfections (the practices that go to the far shore), to bring liberation to every being upon whom their thought is set, to continue the lineage of the Three Jewels so that it is not cut off, and to make the roots of goodness they plant and the skillful means they use all fall not in vain? Son of the Buddha! By what skillful means are those bodhisattvas able to bring these dharmas to fullness? Take pity and have compassion, and expound it for me; of all this great assembly here present there is not one who is not glad to hear it!

Diligent Wisdom's Question (2): He Asks Further About the Virtue and Function After the Practice Is Accomplished

“Furthermore, it is as when the bodhisattva-mahāsattvas constantly and diligently cultivate: they extinguish the darkness of all ignorance, subdue the hosts of Māra, restrain the followers of other paths, and wash clean forever all the afflictions and the stains of mind; they are able to accomplish every root of goodness, to come forth forever from all the evil destinies and from calamities of every kind, and to purify the whole realm of great wisdom; they accomplish the pure merits of all the bodhisattva grounds, the perfections, the retentions (the power to hold in memory and not forget), the samādhis (the concentration in which the mind is one with its object), the six superknowledges (the six kinds of spiritual penetration), the three clear knowledges (the three luminous knowledges of former lives, of the divine eye, and of the exhaustion of the outflows), and the four fearlessnesses (the four confidences by which one teaches the Dharma without dread); they adorn the lands of all the buddhas; the marks and signs of every kind and the practice of body, speech, and mind are all accomplished and fulfilled; they are well able to know the powers of all the buddhas and tathāgatas, their fearlessnesses, the dharmas exclusive to the buddhas (the dharmas that the buddhas alone possess), and the realm in which the wisdom of omniscience moves; in order to bring all beings to maturity they take up buddha-lands according to what those beings delight in, and they teach the Dharma as befits the faculties and as befits the season; the buddha-deeds of every kind, measureless and vast, and all the other measureless dharmas of merit, practices, paths, and realms are all brought to fullness, and swiftly they become equal to the merit of a tathāgata; the treasury of Dharma gathered by the tathāgatas, the worthy ones, the perfectly awakened ones while they cultivated the bodhisattva practice through a hundred thousand asaṃkhyeya kalpas (measureless long aeons) they are all able to guard, to reveal and expound, so that the hosts of Māra and the followers of other paths cannot ruin it, and their upholding of the true Dharma is without end; when they expound the Dharma in all the worlds, the kings of the gods, the kings of the dragons, the kings of the yakṣas, the kings of the gandharvas, the kings of the asuras, the kings of the garuḍas, the kings of the kiṃnaras, the kings of the mahoragas, the kings of men, the kings of Brahmā, and the Tathāgata the King of the Dharma all come to guard them; all the worlds revere them and make offerings; the buddhas come together to anoint their crowns, they are constantly borne in mind and protected by the buddhas, and all the bodhisattvas too hold them in love and respect; they gain the power of the roots of goodness, they increase the pure and white dharmas, they expound the most profound treasury of Dharma of the Tathāgata, and they uphold the true Dharma and use it to adorn themselves. The sequence of all that the bodhisattvas practice — may you expound it all for us!”

Diligent Wisdom Restates in Verse: Eleven Verses Asking Again

At that time the bodhisattva Diligent Wisdom, wishing to restate this meaning, spoke in verse, saying:

“You of great renown are well able to expound the dharma of merit that the bodhisattvas accomplish, entering deep into boundless and vast practice, furnished with the pure wisdom that is gained without a teacher.

“If a bodhisattva first arouses the mind and accomplishes the vehicle of merit and of wisdom, entering the station apart from birth and passing beyond the world, he universally obtains the dharma of perfect awakening.

“How is he then, within the Buddha's teaching, to cultivate firmly and diligently and grow ever more excellent, so as to make all the tathāgatas rejoice and swiftly to enter the place in which the Buddha abides?

“His practice pure and his vows all fulfilled, and gaining besides the vast treasury of wisdom, constantly able to teach the Dharma and liberate beings, while in his mind there is nothing leaned upon and nothing clung to.

“Toward all the perfections the bodhisattva cultivates them all well, without lack or diminishing; every being upon whom his thought is set he rescues and liberates, and constantly he holds the lineage of the Buddha so that it is not cut off.

“What he does is firm and not cast away in vain; all his meritorious practice is accomplished and he comes forth; as is the practice cultivated by the victorious ones — that pure path, may you expound it!

“Forever breaking the darkness of all ignorance, subduing the hosts of Māra and the followers of other paths, washing away every stain and defilement, he comes near to the great wisdom of the Tathāgata.

“Forever apart from the perils and calamities of the evil destinies, purifying the excellent realm of great wisdom, gaining the power of the wondrous path and drawing near to the Unsurpassed One, all merits are accomplished.

“Realizing the most excellent wisdom of the Tathāgata, dwelling in measureless buddha-lands, teaching the Dharma according to the minds of beings, and performing vast buddha-deeds of every kind.

“How is one to gain the wondrous paths of every sort, to expound the treasury of the true Dharma of the Tathāgata, and constantly to receive and hold the dharmas of the buddhas, so that none can surpass him and none can equal him?

“How is one to be fearless as a lion, his practice pure as the full moon? How is one to cultivate the merit of a buddha, like a lotus flower that does not cling to the water?”

Dharma Wisdom Consents to Speak: Excellent Is This Question, the Same as the Tathāgata

At that time the bodhisattva Dharma Wisdom said to the bodhisattva Diligent Wisdom:

“Excellent! Son of the Buddha! Today, in order to bring much benefit, much ease and joy, much profit, and out of pity for the gods and men of the world, you ask about the pure practice cultivated by the bodhisattvas in this way. Son of the Buddha! You abide in the real dharma, you have aroused great diligence, you have grown and do not turn back, and you have already gained liberation; that you can put such a question is the same as the Tathāgata. Listen well! Listen well! Think upon it well and hold it in mind! I now, sustained by the awesome spiritual power of the Buddha, will speak for you a small part of what is contained herein.

The First of the Ten-Dharma Sets, the Ten Dharmas of Non-Negligence: Abiding in These Ten Dharmas Is Called Non-Negligence

“Son of the Buddha! A bodhisattva-mahāsattva who has already aroused the mind of omniscience should keep far from the gloom of delusion, guard himself with diligence, and not let himself fall into negligence. Son of the Buddha! A bodhisattva-mahāsattva who abides in ten dharmas is called non-negligent. What are the ten? First, upholding the many precepts; second, keeping far from delusion and purifying the mind of awakening; third, delighting in his heart in plainness and uprightness and keeping far from flattery and deceit of every kind; fourth, diligently cultivating the roots of goodness without turning back; fifth, constantly thinking well upon the mind he himself aroused; sixth, not delighting to keep close company with any ordinary person, householder or renunciant; seventh, cultivating good deeds of every kind while not hoping for the fruits of reward in the world; eighth, forever leaving the path of the two vehicles (the śrāvakas and the pratyekabuddhas) and walking the path of a bodhisattva; ninth, delighting to cultivate good works of every kind and to let them not be cut off; tenth, constantly observing well the force with which his own thoughts follow one upon another. Son of the Buddha! If the bodhisattvas practice these ten dharmas, this is called abiding in non-negligence.

The Second, the Ten Kinds of Purity of Non-Negligence: The Ten Purities Gained by Abiding in Non-Negligence

“Son of the Buddha! A bodhisattva-mahāsattva who abides in non-negligence gains ten kinds of purity. What are the ten? First, he does as he says; second, mindfulness and wisdom are both accomplished; third, he abides in deep concentration, neither sinking into torpor nor rising into agitation; fourth, he delights to seek the Buddha's Dharma without slackening or ceasing; fifth, according to the Dharma he has heard he observes it as principle requires, and is furnished with the birth of subtle and skillful wisdom; sixth, he enters deep meditative concentration and gains the spiritual penetrations of a buddha; seventh, his mind is even, without high or low; eighth, toward beings of the three classes, higher, middling, and lower, his mind has no barrier, and like the great earth he benefits them equally; ninth, if he sees a being who has aroused even a single thought of awakening, he honors and serves him as he would his own upādhyāya (the master who confers the precepts); tenth, toward the upādhyāya who conferred the precepts, the ācārya (the master who instructs), all the bodhisattvas, the good friends, and the masters of the Dharma, he constantly gives rise to reverence, and serves them and makes offerings. Son of the Buddha! These are called the ten kinds of purity of a bodhisattva who abides in non-negligence.

“Son of the Buddha! A bodhisattva-mahāsattva who abides in non-negligence arouses great diligence; he gives rise to right mindfulness, gives rise to excellent aspiration and delight, and what he practices never ceases; toward all dharmas his mind has no place upon which it leans; the most profound dharmas he is able diligently to cultivate; he enters the gate of non-contention and widens his vast mind; the Buddha's Dharma being boundless, he is able to comply with it and know it, and to make all the tathāgatas rejoice.

The Third, Making the Buddhas Rejoice (1): Ten Dharmas Able to Make All the Buddhas Rejoice

“Son of the Buddha! A bodhisattva-mahāsattva has ten further dharmas able to make all the buddhas rejoice. What are the ten? First, diligence that does not turn back; second, not begrudging body or life; third, having no hope of gain and offerings of any kind; fourth, knowing that all dharmas are like space; fifth, being well able to observe and to enter universally into the Dharma realm; sixth, knowing the seal of the dharmas while his mind neither leans nor clings; seventh, constantly arousing great vows; eighth, accomplishing the light of pure forbearance and wisdom; ninth, observing his own good dharmas with a mind that neither increases nor decreases; tenth, relying upon the gate of non-doing and cultivating pure practices of every kind. Son of the Buddha! This is a bodhisattva abiding in ten dharmas able to make all the tathāgatas rejoice.

The Fourth, Making the Buddhas Rejoice (2): Ten Kinds of Abiding Able to Make the Buddhas Rejoice

“Son of the Buddha! There are ten further dharmas able to make all the buddhas rejoice. What are the ten? They are: abiding in non-negligence; abiding in the forbearance of non-arising (patient acceptance of the principle that dharmas do not arise); abiding in great kindness; abiding in great compassion; abiding in the fulfilling of the perfections; abiding in the practices; abiding in great vows; abiding in skillful means; abiding in the power of valor; abiding in wisdom, observing that all dharmas abide nowhere, like space. Son of the Buddha! If the bodhisattvas abide in these ten dharmas, they are able to make all the buddhas rejoice.

The Fifth, Swift Entry into the Grounds: Ten Dharmas That Make the Bodhisattvas Swiftly Enter the Grounds

“Son of the Buddha! There are ten dharmas able to make the bodhisattvas swiftly enter the grounds. What are the ten? First, skillfully bringing to fullness the two practices of merit and of wisdom; second, being able with vast adornment to cultivate the path of the perfections; third, wisdom clear and penetrating, not turned about by the words of others; fourth, serving good friends and never forsaking them; fifth, constantly practicing diligence without slackness; sixth, being well able to abide in the spiritual power of the Tathāgata; seventh, cultivating the roots of goodness of every kind without growing weary; eighth, profound mind and sharp wisdom, adorning himself with the dharma of the Great Vehicle; ninth, toward the Dharma-gate of each ground his mind abiding in nothing; tenth, being of one and the same substance with the roots of goodness and the skillful means of the buddhas of the three times. Son of the Buddha! These ten dharmas are able to make the bodhisattvas swiftly enter the grounds.

Transitional Passage, When First Abiding in a Ground One Should Observe Well: Knowing That All Dharmas Are One's Own Mind

“Furthermore, son of the Buddha! When the bodhisattvas first abide in a ground they should observe well: according to all the Dharma-gates there are, according to all the most profound wisdom there is, according to the causes they cultivate, according to the fruits they gain, according to their realm, according to their power and function, according to their manifesting, according to their differentiating, according to what they attain — all of it they should observe well. They know that all dharmas are their own mind, and yet they cling to nothing; having known it thus, they enter the ground of a bodhisattva and are able to abide there well. Son of the Buddha! Those bodhisattvas think in this way: ‘We should swiftly enter the grounds. Why? If we abide in each ground one after another, we shall accomplish vast merit such as this; being furnished with merit, we shall enter step by step the ground of a buddha; abiding in the ground of a buddha, we shall be able to perform boundless and vast buddha-deeds. Therefore we should constantly and diligently cultivate, without rest and without weariness, and adorn ourselves with vast merit and so enter the ground of a bodhisattva.’

The Sixth, Purity of Practice: Ten Dharmas That Make the Practice of the Bodhisattvas Pure

“Son of the Buddha! There are ten dharmas able to make the practice of the bodhisattvas pure. What are the ten? First, giving away all his goods and wealth and satisfying the wishes of beings; second, keeping the precepts purely, without breach or transgression; third, gentleness and forbearance without end; fourth, diligently cultivating the practices and never turning back; fifth, by the power of right mindfulness, a mind that is not confused; sixth, distinguishing and knowing measureless dharmas; seventh, cultivating every practice while clinging to nothing; eighth, a mind that does not move, like the king of mountains; ninth, liberating beings far and wide, like a bridge; tenth, knowing that all beings and all the tathāgatas are of one and the same substance. Son of the Buddha! These are the ten dharmas able to make the practice of the bodhisattvas pure.

The Seventh, the Ten Dharmas of Increasing Excellence: What Is Gained After the Practice Is Pure

“Since the bodhisattva has gained purity of practice, he gains besides ten dharmas of increasing excellence. What are the ten? First, the buddhas of other quarters all bear him in mind and protect him; second, his roots of goodness grow more excellent and surpass those of his peers; third, he is well able to receive the sustaining power of a buddha; fourth, he constantly gains good persons as those upon whom he relies; fifth, he abides in diligence and is never negligent; sixth, he knows that all dharmas are equal and without difference; seventh, his mind constantly abides in unsurpassed great compassion; eighth, observing dharmas as they really are, he gives birth to subtle wisdom; ninth, he is able to cultivate well subtle and skillful means; tenth, he is able to know the power of the skillful means of a tathāgata. Son of the Buddha! These are the ten dharmas of increasing excellence of a bodhisattva.

The Eighth, the Ten Pure Vows: The Ten Vows a Bodhisattva Makes

“Son of the Buddha! A bodhisattva has ten pure vows. What are the ten? The first vow, to bring beings to maturity without weariness; the second vow, to be furnished with the practice of the many goods and to purify the worlds; the third vow, to serve the tathāgatas and constantly to give rise to reverence; the fourth vow, to uphold the true Dharma without begrudging body or life; the fifth vow, by observing with wisdom to enter the lands of the buddhas; the sixth vow, to be of one and the same substance with the bodhisattvas; the seventh vow, to enter the gate of the Tathāgata and to know all dharmas; the eighth vow, that those who see him should give rise to faith and that none should fail to gain benefit; the ninth vow, by spiritual power to abide in the world to the end of the kalpas to come; the tenth vow, to be furnished with the practice of Samantabhadra and to purify the gate of the knowledge of all modes. Son of the Buddha! These are the ten pure vows of a bodhisattva.

The Ninth, the Fulfillment of the Great Vows: Ten Dharmas That Bring All the Great Vows to Fullness

“Son of the Buddha! A bodhisattva who abides in ten dharmas is able to bring all his great vows to fullness. What are the ten? First, a mind without weariness; second, being furnished with vast adornment; third, calling to mind the excellent power of the vows of the bodhisattvas; fourth, hearing of the lands of the buddhas and vowing to be born in them all; fifth, a profound mind that lasts long, to the end of the kalpas to come; sixth, vowing to bring all beings without exception to accomplishment; seventh, dwelling in all the kalpas and not counting it toil; eighth, undergoing all suffering and giving rise to no aversion; ninth, toward every pleasure a mind that does not covet or cling; tenth, constantly and diligently guarding the unsurpassed Dharma-gate.

The Tenth, the Ten Inexhaustible Treasuries: When the Vows Are Fulfilled One Gains Ten Inexhaustible Treasuries

“Son of the Buddha! When a bodhisattva fulfills vows such as these, he gains ten inexhaustible treasuries. What are the ten? They are: the inexhaustible treasury of universally seeing the buddhas; the inexhaustible treasury of retention without forgetting; the inexhaustible treasury of resolving all dharmas; the inexhaustible treasury of great compassion that rescues and protects; the inexhaustible treasury of the samādhis of every kind; the inexhaustible treasury of the vast merit that satisfies the minds of beings; the inexhaustible treasury of the most profound wisdom that expounds all dharmas; the inexhaustible treasury of the spiritual penetrations gained as recompense; the inexhaustible treasury of dwelling for measureless kalpas; the inexhaustible treasury of entering boundless worlds. Son of the Buddha! These are the ten inexhaustible treasuries of a bodhisattva.

Teaching According to Capacity (1): Knowing What They Do and What They Delight In, He Teaches the Dharma

“When a bodhisattva has gained these ten treasuries, his merit is complete and his wisdom is pure; for all beings he teaches the Dharma as befits them. Son of the Buddha! How does a bodhisattva teach the Dharma to all beings as befits them? Thus: he knows what they do, he knows their causes and conditions, he knows the movements of their minds, he knows what they aspire to and delight in. For one in whom greed is much, he teaches the impure; for one in whom hatred is much, he teaches great kindness; for one in whom delusion is much, he instructs him to observe diligently; for one in whom the three poisons are equal, he teaches the Dharma-gate that accomplishes excellent wisdom; for one who delights in birth-and-death, he teaches the three sufferings (the suffering of pain, the suffering of decay, the suffering of the formations); if one clings to a place, he says that the place is of itself empty and still; for one whose mind is slack, he speaks of great diligence; for one who harbors self-conceit, he says that the Dharma is of itself equal; for one in whom flattery and deceit are many, he teaches that the bodhisattva's mind is plain and upright; for one who delights in stillness, he teaches the Dharma at length, so as to bring him to accomplishment. Thus does a bodhisattva teach the Dharma as befits them.

Teaching According to Capacity (2): The Various Skills Employed When Teaching the Dharma

“When he teaches the Dharma, his phrases follow and belong one to another and the meaning is without error; he observes what comes first and what after in the Dharma and distinguishes it with wisdom; right and wrong are both determined, and he does not go against the seal of the Dharma; in due order he establishes boundless gates of practice and makes all beings cut off every doubt; he knows well the faculties of beings and makes them enter the teaching of the Tathāgata; he realizes and enters the limit of the real and knows that the Dharma is of itself equal; he cuts off love for the dharmas and removes every grasping; he constantly calls the buddhas to mind and his mind never sets them aside for a moment; he knows that the nature of sound is equal; toward speech of every kind his mind clings to nothing; he speaks similes with skill and they do not contradict one another — and all of it makes beings awaken and enter the body of equal wisdom of all the buddhas, which appears universally as is fitting.

The Eleventh, the Purity of the Ten Perfections (1): Dāna, Śīla, Forbearance, Diligence

“When a bodhisattva expounds the Dharma to all beings in this way, he thereupon cultivates it himself as well, increases what is of profit and meaning, does not forsake the perfections, and is furnished with the adorned path of the perfections. At this time, in order that the minds of beings may be satisfied, the bodhisattva gives away everything within and without and clings to nothing — this is able to purify the dāna-pāramitā (giving, gone to the far shore). Being furnished with the keeping of the many precepts while clinging to nothing, and forever apart from self-conceit — this is able to purify the śīla-pāramitā (keeping the precepts, gone to the far shore). Being able to bear with all evils, and toward all beings his mind being even and unmoving, as the great earth is able to bear all things — this is able to purify the pāramitā of forbearance (forbearance, gone to the far shore). Universally undertaking many works, constantly cultivating without slackness, in whatever he does never turning back, with a valorous force that none can subdue, neither taking up nor casting off any merit and yet able to fulfill the gate of omniscience — this is able to purify the pāramitā of diligence.

The Eleventh, the Purity of the Ten Perfections (2): Dhyāna, Prajñā

“Clinging to nothing in the realm of the five desires, able to accomplish all the concentrations in their due order, constantly thinking rightly, neither abiding in them nor coming forth from them and yet able to melt away every affliction, giving birth to measureless gates of samādhi and accomplishing boundless power of great spiritual penetration; entering the samādhis in reverse order, in forward order, and in due order, and within a single gate of samādhi entering boundless gates of samādhi, knowing entirely the realms of all samādhis, not contradicting the seal of knowledge of all samādhis and samāpattis (attainments, another name for concentration), and being able swiftly to enter the ground of omniscience — this is able to purify the dhyāna-pāramitā. In the presence of the buddhas hearing the Dharma and receiving and holding it, drawing near to good friends and serving them without weariness; constantly delighting to hear the Dharma with a mind that is never satisfied; according to what he hears and receives, thinking upon it as principle requires; entering true samādhi and keeping far from views that are askew; observing dharmas well and gaining the seal of the real mark; knowing the Tathāgata's path of no contrivance; riding the wisdom of the universal gate and entering the gate of the wisdom of omniscience, gaining rest forever — this is able to purify the prajñā-pāramitā.

The Eleventh, the Purity of the Ten Perfections (3): Skillful Means, Vows, Powers, Knowledge

“Manifesting the works of all the worlds, teaching and transforming beings without wearying, and appearing in bodily form for them according to what their minds delight in; in all that he practices there is no defiling attachment, whether he appears as an ordinary being or appears in the practice of a noble one, whether he appears in birth-and-death or appears in nirvāṇa; being well able to observe all that he does, manifesting all the adorned matters of every kind without coveting them, and entering universally into the destinies to liberate beings — this is able to purify the pāramitā of skillful means. Exhaustively bringing all beings to accomplishment, exhaustively adorning all worlds, exhaustively making offerings to all the buddhas, exhaustively penetrating the unobstructed Dharma, exhaustively cultivating the practice that pervades the Dharma realm, his body abiding constantly to the end of the kalpas to come, his knowledge exhaustively knowing all thoughts, exhaustively awakening to the flowing on and the returning, exhaustively manifesting all lands, exhaustively realizing the wisdom of a tathāgata — this is able to purify the pāramitā of vows. Being furnished with the power of profound mind, because it is without defilement; furnished with the power of profound faith, because none can crush it; furnished with the power of great compassion, because it gives rise to no weariness; furnished with the power of great kindness, because what it does is even; furnished with the power of retention, because by skillful means it can hold every meaning; furnished with the power of eloquence, because it can make all beings rejoice and be satisfied; furnished with the power of the perfections, because it can adorn the Great Vehicle; furnished with the power of great vows, because they are never cut off; furnished with the power of the spiritual penetrations, because they give birth to the measureless; furnished with the power of sustaining, because it can make others believe, understand, and receive — this is able to purify the pāramitā of powers. Knowing those who course in greed, knowing those who course in hatred, knowing those who course in delusion, knowing those who course with the three poisons in equal parts, knowing those who course in the ground of training, within a single thought knowing the courses of boundless beings, knowing the minds of boundless beings, knowing the reality of all dharmas, knowing the powers of all the tathāgatas, and awakening universally to the gate of the Dharma realm — this is able to purify the pāramitā of knowledge.

Teaching According to Thought: Abiding Within the Greatly Adorned Bodhisattva Vehicle, He Teaches the Dharma to All upon Whom His Thought Is Set

“Son of the Buddha! When a bodhisattva thus purifies the perfections, when he fulfills the perfections, when he does not forsake the perfections, he abides within the greatly adorned bodhisattva vehicle. According to those upon whom his thought is set, he teaches the Dharma to all beings and makes them increase in pure deeds and gain liberation. Those fallen into the evil destinies he instructs to arouse the mind; those in the midst of calamity he makes cultivate diligence; to beings in whom greed is much he shows the dharma of no greed; beings in whom hatred is much he makes practice equality; to beings who cling to views he teaches dependent origination; beings of the desire realm he instructs to keep far from desire, ill will, and the other evil and unwholesome dharmas; to beings of the form realm he expounds vipaśyanā (discerning observation); to beings of the formless realm he expounds subtle and wondrous wisdom; persons of the two vehicles he instructs in the practice of stillness; to those who delight in the Great Vehicle he teaches the vast adornment of the ten powers. It is just as when, long ago, at the time he first aroused the mind, he saw measureless beings fallen into the evil destinies and gave the great lion's roar, saying thus: ‘With Dharma-gates of every kind I shall liberate them as befits them!’ A bodhisattva furnished with wisdom such as this is able far and wide to liberate all beings.

Continuing and Raising High the Three Jewels: Making the Lineage of the Three Jewels Never Be Cut Off

“Son of the Buddha! A bodhisattva furnished with wisdom such as this is able to make the lineage of the Three Jewels never be cut off. Why? Because a bodhisattva-mahāsattva teaches all beings to arouse the mind of awakening, he is able to make the lineage of the Buddha not be cut off; because he constantly opens up the treasury of Dharma for beings, he is able to make the lineage of the Dharma not be cut off; because he keeps the teaching well and does not go against it, he is able to make the lineage of the Saṅgha not be cut off. Again, because he praises all the great vows, he is able to make the lineage of the Buddha not be cut off; because he distinguishes and expounds the gate of causes and conditions, he is able to make the lineage of the Dharma not be cut off; because he constantly and diligently cultivates the dharmas of the six kinds of harmony and reverence (body, speech, mind, precepts, giving, and view — six matters held in common), he is able to make the lineage of the Saṅgha not be cut off. Again, because he sows the seed of buddhahood in the field of the minds of beings, he is able to make the lineage of the Buddha not be cut off; because he upholds the true Dharma without begrudging body or life, he is able to make the lineage of the Dharma not be cut off; because he governs the assembly without weariness, he is able to make the lineage of the Saṅgha not be cut off. Again, because toward the dharmas taught and the precepts laid down by the buddhas of the past, the future, and the present he upholds them all and does not set them aside in his mind, he is able to make the lineage of the Buddha, of the Dharma, and of the Saṅgha never be cut off. A bodhisattva who thus continues and raises high the Three Jewels is without fault in all that he practices, and whatever he does he dedicates and directs to the gate of omniscience, and therefore the three deeds of body, speech, and mind are without flaw or stain. Because they are without flaw or stain, the many goods he does, the practices he practices, his teaching and transforming of beings, and his teaching the Dharma as befits them — even for a single thought there is no error in them; all of it accords with skillful means and wisdom, and all of it tends toward the wisdom of omniscience, and not one item of it is passed in vain.

The Twelfth, the Ten Adornments: In Thought After Thought He Is Furnished with Ten Adornments

“A bodhisattva who cultivates good dharmas in this way is furnished, in thought after thought, with ten adornments. What are the ten? They are: the adornment of body, because he manifests according to what will discipline each being; the adornment of speech, because he can cut off every doubt and make them all rejoice; the adornment of mind, because within a single thought he enters the samādhis; the adornment of the buddha-land, because it is wholly pure and apart from the afflictions; the adornment of light, because he sends forth boundless light that shines universally upon beings; the adornment of the assembly, because he universally gathers the assembly and makes them all rejoice; the adornment of the spiritual penetrations, because he manifests them freely according to the minds of beings; the adornment of the right teaching, because it can take in all who are keen and wise; the adornment of the ground of nirvāṇa, because he attains the path in one place and yet pervades the ten directions with nothing left over; the adornment of skillful speech, because he teaches the Dharma according to the place, according to the time, and according to the faculties.

Those Who See Him Pass Not in Vain: Whether They See or Hear, All Shall Gain Awakening

“A bodhisattva who accomplishes adornment such as this, in thought after thought, passes none of the three deeds of body, speech, and mind in vain, and dedicates and directs them all to the gate of omniscience. If there is a being who sees this bodhisattva, it should be known that he too does not pass in vain, for that being is certain to accomplish anuttarā-samyak-saṃbodhi (unsurpassed perfect awakening). If one hears his name, or makes offerings to him, or dwells together with him, or calls him to mind, or leaves the household life following him, or hears him teach the Dharma, or rejoices in his roots of goodness, or from afar gives rise to esteem for him, or even praises and extols his name, all shall gain unsurpassed perfect awakening.

The Simile of the Medicine Well-Seen: Beings Who See It Have Every Poison Removed

“Son of the Buddha! Suppose there is a medicine named Well-Seen: beings have only to see it and every poison is removed. So it is with a bodhisattva: having accomplished dharmas such as these, if beings see him, the poisons of all their afflictions are removed and extinguished and their good dharmas increase.

The Twelve Clauses of Accomplishing Virtue: From “By the Clear Light of Wisdom” to “By the Power of the Vows of Old”

“Son of the Buddha! A bodhisattva-mahāsattva who abides in dharmas such as these and cultivates them diligently: by the clear light of wisdom he extinguishes the gloom of delusion of every kind; by the power of kindness and compassion he crushes the army of Māra; by the power of great wisdom and of merit he restrains the followers of other paths; by the adamantine concentration he extinguishes all the stains of mind and the afflictions; by the power of diligence he gathers the roots of goodness; by the power of the roots of goodness that purify the buddha-land he keeps far from all the evil destinies and calamities; by the power of clinging to nothing he purifies the realm of wisdom; by the power of skillful means and wisdom he gives birth to all the bodhisattva grounds, the perfections, and the samādhis, the six superknowledges, the three clear knowledges, and the four fearlessnesses, and makes them all pure; by the power of all good dharmas he accomplishes and fulfills the pure lands of all the buddhas and the boundless marks and signs, and body, speech, and mind are furnished with adornment; by the power of observing freely with wisdom he knows that the powers of all the tathāgatas, their fearlessnesses, and the dharmas exclusive to the buddhas are all equal; by the power of vast wisdom he knows the realm of the wisdom of omniscience; by the power of the vows of old he manifests buddha-lands as befits those to be liberated, turns the great wheel of the Dharma, and liberates measureless and boundless beings.

The Great Master of the Dharma (1): He Acts as a Great Master of the Dharma and Upholds the True Dharma

“Son of the Buddha! A bodhisattva-mahāsattva who diligently cultivates dharmas such as these accomplishes the bodhisattva practices in due order, and comes at last to be equal with the buddhas, acting in boundless worlds as a great master of the Dharma and upholding the true Dharma; he is borne in mind and protected by all the buddhas, and he guards, receives, and holds the vast treasury of Dharma; he gains unobstructed eloquence and enters deep into the Dharma-gates; amid the assemblies of boundless worlds, according to the differences of their kinds, he universally manifests his body, its form and marks complete, most excellent and beyond compare, and with unobstructed eloquence he speaks the profound Dharma with skill; because his voice is full and skillfully distributed, he is able to make those who hear him enter the gate of inexhaustible wisdom; knowing the movements of the minds of beings and their afflictions, he teaches the Dharma for them, and because the sounds of speech he sends forth are furnished with purity, a single voice sets forth the Dharma and can make all rejoice; because his body is upright and of great awesome power, amid the assembly there is none who can surpass him.

The Great Master of the Dharma (2): From “Because He Knows the Minds of the Multitude Well” to “Because He Is Free in Great Kindness,” He Expounds the Great Dharma and None Can Ruin It

“Because he knows the minds of the multitude well, he can universally manifest his body; because he teaches the Dharma with skill, his voice is unobstructed; because he has gained freedom of mind, he speaks the great Dharma with skill and none can ruin it; because he has gained fearlessness, his mind is not timid; because he is free in regard to the Dharma, none can surpass him; because he is free in regard to knowledge, none can prevail over him; because he is free in the prajñā-pāramitā, the marks of the dharmas he teaches do not contradict one another; because he is free in eloquence, he teaches the Dharma according to what they delight in, continuing without break; because he is free in the dhāraṇīs (the retentions), he reveals with certainty the real mark of the dharmas; because he is free in eloquence, in whatever he expounds he can open gates of simile of every kind; because he is free in great compassion, he diligently instructs beings with a mind that never slackens or ceases; because he is free in great kindness, he sends forth a net of light that gladdens the minds of the multitude. Thus does a bodhisattva, seated upon a high and broad lion throne, expound the great Dharma. Save only for the tathāgatas and those great bodhisattvas who possess the wisdom of excellent vows, among the remaining beings there is none who can prevail over him, none who can see the crown of his head, none who can eclipse and take away his light; and to seek by difficult questions to make him give way is not possible.

The Great Master of the Dharma (3): He Eclipses the Great Assembly and Makes Them All Rejoice

“Son of the Buddha! When a bodhisattva-mahāsattva has gained power of freedom such as this, suppose there were a place of awakening as vast as worlds beyond speaking, filled within with beings, and the awesome virtue and form of every single being were like that of a lord of a three-thousandfold great-thousand world-system: the bodhisattva here, the moment he manifests his body, is able to eclipse a multitude such as that; with great kindness and compassion he comforts their timidity, with profound wisdom he discerns what they aspire to and delight in, and with fearless eloquence he teaches the Dharma for them, and is able to make them all rejoice.

The Great Master of the Dharma (4): The Reason He Can Do So Is That He Has Accomplished All These Things

“Why is this? Son of the Buddha! Because a bodhisattva-mahāsattva has accomplished measureless wheels of wisdom; because he has accomplished measureless subtle and skillful distinguishing; because he has accomplished the vast power of right mindfulness; because he has accomplished inexhaustible skillful wisdom; because he has accomplished the dhāraṇī that resolves the real mark of the dharmas; because he has accomplished the mind of awakening that has no farther limit; because he has accomplished the wondrous eloquence that is without error; because he has accomplished the profound faith and understanding that gains the sustaining of all the buddhas; because he has accomplished the power of wisdom that enters universally into the assemblies and places of awakening of the buddhas of the three times; because he has accomplished the pure mind that knows the buddhas of the three times to be of one and the same substance; because he has accomplished the wisdom of all the tathāgatas of the three times and the wisdom of the great vows of all the bodhisattvas, so that he can act as a great master of the Dharma, opening up the treasury of the true Dharma of the buddhas and upholding it.”

Dharma Wisdom Restates in Verse: Ten Verses in Conclusion

At that time the bodhisattva Dharma Wisdom, wishing to restate this meaning, sustained by the spiritual power of the Buddha, spoke in verse, saying:

“With mind abiding in awakening he gathers much merit; constantly non-negligent, he plants firm wisdom; rightly mindful of his intent, he never forgets — the buddhas of the ten directions all rejoice.

“Mindfulness and aspiration firm, he urges himself on; toward the world he leans on nothing and shrinks from nothing; with the practice of non-contention he enters the profound Dharma — the buddhas of the ten directions all rejoice.

“The buddhas having rejoiced, he is firm in diligence, cultivating the merit and wisdom that aid the path; entering the grounds he purifies his many practices, and fulfills the vows the Tathāgata has spoken.

“Practicing thus he gains the wondrous Dharma; having gained the Dharma he bestows it upon the host of beings; according to what their minds delight in and to their faculties, he expounds it all as is fitting for each.

“The bodhisattva expounds the Dharma for others, yet does not forsake his own practice of the perfections; the path of the perfections being now accomplished, he constantly rescues the host of beings in the ocean of existence.

“Day and night he cultivates diligently without slackening, making the lineage of the Three Jewels not be cut off; all the pure and white dharmas that he practices he dedicates and directs to the ground of a tathāgata.

“The many good practices the bodhisattva cultivates are all for bringing the host of beings to accomplishment, making them break the gloom and extinguish the afflictions, subdue the army of Māra and attain right awakening.

“Practicing thus he gains the wisdom of a buddha and enters deep into the treasury of the true Dharma of the Tathāgata; acting as a great master of the Dharma he expounds the wondrous Dharma, like sweet dew sprinkled everywhere.

“Kindness, compassion, and pity reach all alike; of the movements of beings' minds there is none he does not know; as they delight, he opens up for them the measureless and boundless dharmas of the buddhas.

“In advancing and withdrawing his bearing is calm and unhurried as the king of elephants; valorous and fearless as a lion; unmoving as a mountain and his wisdom like the great ocean; and like a great rain that removes the many torments of heat.”

The Closing Words of the Chapter: The Tathāgata Rejoiced, the Great Assembly Received It and Put It into Practice

At that time, when the bodhisattva Dharma Wisdom had finished speaking these verses, the Tathāgata rejoiced and the great assembly received it and put it into practice.

品十九 昇夜摩天宮品Ascent to the Palace of the Yāma Heaven

全文五層 →Full five layers →
白話Vernacular

本會圓遍（澄觀科）：十方每一處閻浮提與須彌頂上，都見到如來在會中

那時，因為如來威神力的緣故，十方一切世界裡，每一個四天下的南閻浮提（我們所住的這一洲）以及須彌山頂之上，都見到如來身處於大眾集會之中。

那些菩薩全都憑著佛的神力而演說法義，沒有一位不是自認為始終正對著佛的。

不離而升（澄觀科）：不離開一切菩提樹下與須彌山頂，而前往夜摩天宮

那時，世尊並沒有離開一切菩提樹下以及須彌山頂，卻已走向那夜摩天宮的寶莊嚴殿。

天王見佛（澄觀科）：夜摩天王遙見佛來

那時，夜摩天王遠遠望見佛前來。

各嚴殿座（澄觀科）：以神力化作寶蓮華藏師子之座

他隨即以神力，在自己的殿內化現出一個寶蓮華藏師子之座（以寶蓮華為藏而成的座，取師子無畏之義）。

那座位以百萬層階級來作莊嚴；以百萬張金網來交錯絡結；百萬幅華帳、百萬幅鬘帳（以華鬘結成的帳）、百萬幅香帳、百萬幅寶帳，彌滿覆蓋在座的上方；華蓋、鬘蓋、香蓋、寶蓋也各有百萬，周迴環繞地布列著；百萬道光明作為照耀。

百萬位夜摩天王恭恭敬敬地頂禮；百萬位梵王踊躍而歡喜；百萬位菩薩稱揚讚歎；百萬部天樂各自奏出百萬種法音，相續而不曾間斷；百萬種華雲、百萬種鬘雲、百萬種莊嚴具（莊嚴用的器物）雲、百萬種衣雲，周匝地彌滿覆蓋著；百萬種摩尼（如意寶珠）雲，光明照耀。

這座位是從百萬種善根所生出來的，是百萬位諸佛所護持的，是百萬種福德所增長的，是百萬種深心與百萬種誓願所嚴淨的，是百萬種行所生起的，是百萬種法所建立的，是百萬種神通所變現的；它並且恆常發出百萬種言音，顯示種種法義。

請佛居殿（澄觀科）：曲躬合掌，三稱善來

那時，那位天王敷設安置座位已畢，朝向佛世尊彎下身子合起雙掌，恭敬而尊重地對佛這樣說：

「善來啊世尊！善來啊善逝（好去而不再來受生者）！善來啊如來、應（應受供養者）、正等覺！唯願您哀憐愍念，就居止在這座宮殿裡吧！」

如來受請（澄觀科）：佛受其請，即昇寶殿，一切十方悉亦如是

那時，佛接受了他的邀請，隨即上昇這座寶殿；一切十方，也都同樣是這樣。

各念昔因（澄觀科）：憶念過去佛所所種善根，承佛神力而說頌

那時，天王隨即自行憶念起過去在諸佛之處所種下的善根，承著佛的神力而說出這樣的偈頌：

偈讚十佛（澄觀科）：十頌讚十佛曾入此殿

「名稱如來的名聲遍聞於十方，在種種吉祥之中最為無上； 他曾經進入這座摩尼殿，所以這個地方最為吉祥。

「寶王如來是世間的明燈，在種種吉祥之中最為無上； 他曾經進入這座清淨殿，所以這個地方最為吉祥。

「喜目如來所見沒有障礙，在種種吉祥之中最為無上； 他曾經進入這座莊嚴殿，所以這個地方最為吉祥。

「然燈如來照亮世間，在種種吉祥之中最為無上； 他曾經進入這座殊勝殿，所以這個地方最為吉祥。

「饒益如來利益世間，在種種吉祥之中最為無上； 他曾經進入這座無垢殿，所以這個地方最為吉祥。

「善覺如來沒有老師（無師而自覺），在種種吉祥之中最為無上； 他曾經進入這座寶香殿，所以這個地方最為吉祥。

「勝天如來是世間之中的明燈，在種種吉祥之中最為無上； 他曾經進入這座妙香殿，所以這個地方最為吉祥。

「無去如來是論說之中的雄傑，在種種吉祥之中最為無上； 他曾經進入這座普眼殿，所以這個地方最為吉祥。

「無勝如來具足種種德，在種種吉祥之中最為無上； 他曾經進入這座善嚴殿，所以這個地方最為吉祥。

「苦行如來利益世間，在種種吉祥之中最為無上； 他曾經進入這座普嚴殿，所以這個地方最為吉祥。」

結通十方：十方世界的夜摩天王也都同樣讚歎佛的功德

像這個世界之中的夜摩天王一樣，他承著佛的神力，憶念起往昔諸佛的功德而稱揚讚歎；十方世界的夜摩天王，也都同樣是這樣，讚歎佛的功德。

佛同升殿（澄觀科）：世尊入摩尼莊嚴殿，於寶蓮華藏師子座上結跏趺坐

那時，世尊進入摩尼莊嚴殿，在寶蓮華藏師子座上結跏趺坐（雙足交盤而坐）。

處忽寬容（澄觀科）：此殿忽然廣博寬容

這座宮殿忽然變得廣大寬闊而容納得下，就如同那些天眾們各自所住的處所那樣；十方世界，也都同樣是這樣。

The whole assembly perfectly pervading (Chengguan's outline): in every Jambudvīpa of the ten directions and upon the summit of Sumeru, the Tathāgata is seen within the assembly

At that time, because of the majestic spiritual power of the Tathāgata, within all the worlds of the ten directions, in each and every southern Jambudvīpa of the four continents (this one continent in which we ourselves dwell) and upon the summit of Mount Sumeru, the Tathāgata was seen dwelling within the great assembly.

Those bodhisattvas all expounded the meaning of the Dharma by the Buddha's spiritual power, and there was not one of them that did not take himself to be facing the Buddha squarely from beginning to end.

Ascending without leaving (Chengguan's outline): not leaving from beneath all the trees of awakening and the summit of Mount Sumeru, and yet going to the palace of the Yāma Heaven

At that time the World-Honored One had not left from beneath all the trees of awakening or the summit of Mount Sumeru, and yet he had already gone toward the Palace of Jeweled Adornment in that palace of the Yāma Heaven.

The heavenly king sees the Buddha (Chengguan's outline): the king of the Yāma Heaven sees from afar the Buddha coming

At that time the king of the Yāma Heaven saw from afar the Buddha coming.

Each adorns palace and seat (Chengguan's outline): with his spiritual power he conjures up a lion seat of the Treasury of the Jeweled Lotus Flower

He thereupon, by his spiritual power, conjured up within his own palace a lion seat of the Treasury of the Jeweled Lotus Flower (a seat formed with jeweled lotus flowers for its treasury, taking its sense from the fearlessness of the lion).

That seat was adorned with a million tiers of steps; interlaced with a million nets of gold; a million flower hangings, a million garland hangings (hangings knotted together of flower garlands), a million fragrance hangings, and a million jeweled hangings spread out and covered it above; flower canopies, garland canopies, fragrance canopies, and jeweled canopies, each of them a million, were set out encircling it round about; and a million rays of light served to illumine it.

A million kings of the Yāma Heaven most reverently bowed their heads; a million Brahmā kings leapt up and rejoiced; a million bodhisattvas extolled and praised; a million kinds of heavenly music each played a million kinds of Dharma sounds, continuing on and never once breaking off; a million kinds of flower clouds, a million kinds of garland clouds, a million kinds of clouds of adornments (the implements used for adorning), and a million kinds of garment clouds spread out and covered it all around; a million kinds of maṇi clouds (wish-fulfilling jewels) shone with light.

This seat was produced from a million kinds of roots of goodness; it is upheld by a million buddhas; it is increased by a million kinds of merit; it is adorned and purified by a million kinds of profound mind and a million kinds of vows; it is given rise to by a million kinds of practice; it is established by a million kinds of dharmas; it is manifested by transformation through a million kinds of spiritual penetration; and it constantly sends forth a million kinds of speech-sounds, displaying the meanings of the Dharma in all their kinds.

Inviting the Buddha to dwell in the palace (Chengguan's outline): bending the body and joining the palms, thrice saying “Welcome”

At that time, when that heavenly king had finished spreading and setting out the seat, he bent his body and joined his palms toward the Buddha, the World-Honored One, and reverently and with esteem spoke thus to the Buddha:

“Welcome, World-Honored One! Welcome, Well-Gone One (he who has gone well and does not come again to receive birth)! Welcome, Tathāgata, Worthy One (he who is worthy to receive offerings), Perfectly Awakened One! We pray only that you would take pity and be mindful of us, and dwell here within this palace!”

The Tathāgata accepts the invitation (Chengguan's outline): the Buddha accepts his invitation and thereupon ascends the jeweled palace, and in all the ten directions it is likewise so

At that time the Buddha accepted his invitation and thereupon ascended this jeweled palace; and in all the ten directions it was likewise just so.

Each calls to mind the causes of old (Chengguan's outline): calling to mind the roots of goodness planted in the presence of the buddhas of the past, and upheld by the Buddha's spiritual power speaking verses

At that time the heavenly king thereupon of himself called to mind the roots of goodness he had planted in the past in the presence of the buddhas, and upheld by the Buddha's spiritual power he spoke verses such as these:

The verses praising the ten buddhas (Chengguan's outline): ten verses praising the ten buddhas who once entered this palace

“The renown of the Tathāgata Renown is heard everywhere throughout the ten directions, and among all things auspicious he is the most unsurpassed; he once entered this Palace of Maṇi, and therefore this place is the most auspicious of all.

“The Tathāgata Jewel King is the lamp of the world, and among all things auspicious he is the most unsurpassed; he once entered this Palace of Purity, and therefore this place is the most auspicious of all.

“What the Tathāgata Joyful Eyes sees is without obstruction, and among all things auspicious he is the most unsurpassed; he once entered this Palace of Adornment, and therefore this place is the most auspicious of all.

“The Tathāgata Burning Lamp illumines the world, and among all things auspicious he is the most unsurpassed; he once entered this Palace of Excellence, and therefore this place is the most auspicious of all.

“The Tathāgata Abundant Benefit benefits the world, and among all things auspicious he is the most unsurpassed; he once entered this Palace of Stainlessness, and therefore this place is the most auspicious of all.

“The Tathāgata Well Awakened has no teacher (awakening of himself, without a teacher), and among all things auspicious he is the most unsurpassed; he once entered this Palace of Jewel Fragrance, and therefore this place is the most auspicious of all.

“The Tathāgata Surpassing the Gods is the lamp within the world, and among all things auspicious he is the most unsurpassed; he once entered this Palace of Wondrous Fragrance, and therefore this place is the most auspicious of all.

“The Tathāgata Without Going is the hero among those who expound, and among all things auspicious he is the most unsurpassed; he once entered this Palace of the Universal Eye, and therefore this place is the most auspicious of all.

“The Tathāgata Unsurpassed is endowed with virtues of every kind, and among all things auspicious he is the most unsurpassed; he once entered this Palace of Good Adornment, and therefore this place is the most auspicious of all.

“The Tathāgata Austere Practice benefits the world, and among all things auspicious he is the most unsurpassed; he once entered this Palace of Universal Adornment, and therefore this place is the most auspicious of all.”

The concluding extension to the ten directions: the kings of the Yāma Heaven in the worlds of the ten directions likewise all praise the merits of the Buddha

Just as with the king of the Yāma Heaven within this world, who upheld by the Buddha's spiritual power called to mind the merits of the buddhas of old and extolled and praised them, so too the kings of the Yāma Heaven in the worlds of the ten directions were likewise just so, praising the merits of the Buddha.

The Buddha likewise ascends the palace (Chengguan's outline): the World-Honored One enters the Palace of Maṇi Adornment and sits with his legs fully crossed upon the lion seat of the Treasury of the Jeweled Lotus Flower

At that time the World-Honored One entered the Palace of Maṇi Adornment and sat with his legs fully crossed (the two feet laid across one another in sitting) upon the lion seat of the Treasury of the Jeweled Lotus Flower.

The place suddenly becomes capacious (Chengguan's outline): this palace suddenly becomes vast and capacious

This palace suddenly became vast and broad and able to contain them, just like those dwelling places in which the hosts of gods severally dwell; and in the worlds of the ten directions it was likewise just so.

品二十 夜摩宮中偈讚品Verses of Praise in the Palace of the Yāma Heaven

全文五層 →Full five layers →
白話Vernacular

十方菩薩雲集：名字都叫「林」，世界都叫「慧」，佛號都叫「眼」

那時，因為佛的神力的緣故，十方各有一位大菩薩，每一位各與佛剎微塵數那麼多的菩薩一同，從十萬佛剎微塵數的國土之外的諸多世界之中前來集會。他們的名字是：功德林菩薩、慧林菩薩、勝林菩薩、無畏林菩薩、慚愧林菩薩、精進林菩薩、力林菩薩、行林菩薩、覺林菩薩、智林菩薩。

這些菩薩所從來的國土，就是：親慧世界、幢慧世界、寶慧世界、勝慧世界、燈慧世界、金剛慧世界、安樂慧世界、日慧世界、淨慧世界、梵慧世界。這些菩薩各自在佛的處所清淨修習梵行（清淨無染的行持），所事奉的佛是：常住眼佛、無勝眼佛、無住眼佛、不動眼佛、天眼佛、解脫眼佛、審諦眼佛、明相眼佛、最上眼佛、紺青眼佛。

這些菩薩到了佛的處所之後，頂禮佛的雙足；隨著各自所來的方位，各各化現出摩尼藏師子之座，在那座位上結跏趺坐（雙足交盤而坐）。就像這個世界之中，夜摩天上有菩薩前來聚集那樣；一切世界之中，也全都是這樣，那些菩薩、世界、如來，所有的名號全都相等而沒有差別。

那時，世尊從兩隻腳的腳背上放出百千億道妙色光明，普遍照亮十方一切世界；夜摩天宮之中，佛與大眾沒有一個不完全顯現出來。

功德林菩薩十二偈：十方一切處，皆謂佛在此

那時，功德林菩薩承著佛的威神之力，普遍觀察十方而說出偈頌：

「佛放出廣大的光明，普遍照耀十方；於是全都見到了這位天與人所共尊的世尊，他的通達沒有任何障礙。

「佛安坐在夜摩天宮，卻又普遍周遍於十方世界；這件事極為奇特，是世間所罕有的。

「須夜摩天王以偈頌讚歎十尊如來；像這一場法會裡所見到的那樣，一切處所也全都是這樣。

「那些他方的菩薩大眾，名字全都與我們相同；他們在十方的一切處所，演說無上的法。

「他們所從來的那些世界，名號也沒有差別；他們各自在自己的佛的處所，清淨修習梵行。

「那些如來們，名號也全都相同；國土全都豐饒安樂，神通之力全都自在。

「十方的一切處所，都說佛就在自己這裡；有的見到佛在人間，有的見到佛安住在天宮。

「如來普遍安住於一切國土；我們如今見到佛，正處在這座天上的宮殿裡。

「佛往昔所發的求覺之願，普遍及於十方世界；因此他的威神之力充滿周遍，難以思量議論。

「他遠離了世間所貪著的一切，具足無邊的功德；因此獲得神通之力，眾生沒有一個見不到他。

「他遊行於十方世界，像虛空一樣沒有阻礙；一個身就是無量的身，而這個相是不可執取而得的。

「佛的功德沒有邊際，怎麼可能測量而知呢？他無所住，也無所去，普遍入於法界。」

慧林菩薩十偈：不能知此義，不可得成佛

那時，慧林菩薩承著佛的威神之力，普遍觀察十方而說出偈頌：

「世間的大導師，離開垢染的無上世尊，經過不可思議那麼多劫，也難以遇得到。

「佛放出廣大的光明，世間沒有見不到的；他為大眾廣泛地開示演說，饒益眾多的眾生。

「如來出現於世間，為世間除去愚癡的昏暗；這樣的一盞世間之燈，稀有而難以見到。

「他已經修習了布施、持戒、忍辱、精進與禪定，以及般若（智慧）到彼岸之行；用這些來照亮世間。

「如來沒有能與他相等的，想找一個比擬也找不到；不明了法的真實，就沒有誰能夠見到他。

「佛的身與神通，自在而難以思量議論；他沒有去，也沒有來，卻說法度脫眾生。

「若有人能夠見到、聽到這位清淨的天人之師，就永遠出離種種惡道，捨離一切的苦。

「縱使經過無量無數劫修習覺悟之行，若不能了知這個義理，就仍然不能成佛。

「經過不可思議劫供養無量的佛，若能了知這個義理，功德還超過那樣的供養。

「拿無量佛剎的珍寶裝滿其中而布施於佛，若不能了知這個義理，終究不能成就覺悟。」

勝林菩薩十偈：一切法無生，亦復無有滅

那時，勝林菩薩承著佛的威神之力，普遍觀察十方而說出偈頌：

「譬如初夏的月份，天空清淨而沒有雲翳遮蔽，赤紅的太陽揚起光輝，十方沒有不被充滿的。

「那光沒有限量，沒有誰能測量得知；有眼睛的人尚且如此，何況是盲目昏冥的人。

「諸佛也是這樣，功德沒有邊際；經過不可思議劫，也沒有誰能分別而知。

「諸法沒有來處，也沒有一個能造作它們的；沒有它們所從而生的地方，不可以分別而得。

「一切法沒有來，所以沒有生；因為生尚且沒有，滅也就不可得。

「一切法沒有生，也沒有滅；若能這樣理解，這個人就見到了如來。

「因為諸法無生的緣故，它們的自性了無所有；能這樣分別而知，這個人就通達了深義。

「因為法沒有自性的緣故，就沒有一個能了知它的；這樣去理解法，究竟是無所理解。

「所說的有生，是因為顯現了種種國土；若能知道國土的體性，他的心就不迷惑。

「世間與國土的體性，觀察它們全都如其真實；若能在這裡知道，就能善巧地說一切義理。」

無畏林菩薩十偈：如來廣大身，不離於此座而遍一切處

那時，無畏林菩薩承著佛的威神之力，普遍觀察十方而說出偈頌：

「如來廣大的身，究竟到法界的邊際；他不離開這個座位，卻遍及一切處所。

「若有人聽到這樣的法而恭敬、相信、愛樂，就永遠離開三惡道以及一切的苦難。

「假設前往無量而不可計數的種種世界，專一其心想要聽聞如來自在的力量——

「這樣的諸佛之法就是無上的覺悟，假使想要暫時聽聞一下，也沒有誰能夠得到。

「若有人在過去相信這樣的佛法，就已經成了兩足之中最尊者（佛），而作了世間的明燈。

「若有人將來能夠聽聞如來自在的力量，聽了之後能生起信心，他也將要成佛。

「若有人在現在能相信這佛法，也將要成就正覺，說法而無所畏懼。

「經過無量無數劫，這個法極難遇到；若有人能聽到，應當知道那是他本願之力。

「若有人能夠領受奉持這樣的諸佛之法，持了之後又廣為宣說，這個人將要成佛。

「何況又能勤加精進，心念堅固而不捨棄；應當知道這樣的人，決定成就覺悟。」

慚愧林菩薩十偈：無有從無智，而生於智慧

那時，慚愧林菩薩承著佛的威神之力，普遍觀察十方而說出偈頌：

「若有人能聽到這稀有而自在的法，能生起歡喜之心，迅速除去疑惑之網。

「一切知、一切見的人自己這樣說：如來沒有不知道的，因此難以思量議論。

「沒有從沒有智的地方生出智慧來的；世間恆常昏暗，所以生不出智慧來。

「就像有形質的色與不是色的心，這兩者不會是同一個；智與無智也是這樣，體性各自不同。

「就像有相與無相、生死與涅槃，分別起來各各不同；智與無智也是這樣。

「世界剛開始成立的時候，沒有敗壞的相；智與無智也是這樣，兩種相不在同一時。

「就像菩薩最初的一念心，不與後來的心同在；智與無智也是這樣，兩種心不在同一時。

「譬如眼耳等種種識的聚集，各各不相和合；智與無智也是這樣，究竟不會和合。

「就像阿伽陀藥（能解一切毒之藥）能滅一切的毒，有智也是這樣，能滅去無智。

「如來沒有比他更上的，也沒有能與他相等的；一切之中沒有能比擬的，所以難以遇到。」

精進林菩薩十偈：如金與金色，其性無差別

那時，精進林菩薩承著佛的威神之力，普遍觀察十方而說出偈頌：

「諸法沒有差別，沒有誰能知道；唯有佛與佛能知，因為智慧到了究竟的緣故。

「就像金與金的顏色，它們的性沒有差別；法與非法也是這樣，體性沒有差異。

「眾生與不是眾生，兩者都沒有真實；諸法的體性也是這樣，就真實義而言都不是有。

「譬如未來世裡沒有過去的相；諸法也是這樣，沒有一切的相。

「譬如生與滅的相，種種都不是真實；諸法也是這樣，自性了無所有。

「涅槃是不可執取的，說的時候卻有兩種說法；諸法也是這樣，一分別就有了不同。

「就像依著所數的東西才有能數的數；那能數之性了無所有——要這樣了知諸法。

「譬如算數之法，加一加到無量；數這件事沒有體性，只因智慧才有了差別。

「譬如種種世間，在劫末的大火裡有終盡的時候，而虛空沒有損壞；佛的智也是這樣。

「就像十方的眾生各自去執取虛空的相；對於諸佛也是這樣，世間虛妄地分別。」

力林菩薩十偈：世間非世間，但是名差別

那時，力林菩薩承著佛的威神之力，普遍觀察十方而說出偈頌：

「一切眾生的界域都在過去現在未來三世之中；三世的諸眾生，全都安住在五蘊（色受想行識五類聚集）之中。

「諸蘊以業為根本，諸業以心為根本；心法猶如幻化，世間也是這樣。

「世間不是自己造作的，也不是別的造作的；然而它能夠有成立，也能夠有壞滅。

「世間雖然有成，世間雖然有壞，但通達世間的人，這成與壞兩者都不應該說。

「什麼叫做世間？什麼叫做不是世間？世間與不是世間，只是名字上的差別。

「三世的五蘊之法，說它叫做世間；那五蘊寂滅了就不是世間——這樣說只是假借的名字。

「為什麼說有諸蘊？諸蘊有什麼樣的體性？蘊的體性不可滅，因此說它無生。

「分別這些蘊，它們的體性本來空寂；因為空的緣故所以不可滅，這就是無生的義理。

「眾生既然是這樣，諸佛也是這樣；佛以及諸佛之法，自性了無所有。

「能夠知道這些法，如其真實而不顛倒，那位一切知、一切見的人，就恆常顯現在他的面前。」

行林菩薩十偈：身亦非是佛，佛亦非是身

那時，行林菩薩承著佛的威神之力，普遍觀察十方而說出偈頌：

「譬如十方世界之中一切的地大種性，自性了無所有，卻沒有一處不周遍。

「佛身也是這樣，普遍於諸世界；種種的色相沒有一個主宰，也沒有來處。

「只因為有種種業的緣故，才說名為眾生；也不能離開眾生，而另有業可得。

「業的體性本來空寂，卻是眾生所依止的；它普遍造作出眾多的色相，也同樣沒有來處。

「這樣的種種色相，業力難以思量議論；通達了它的根本，就在其中無所見。

「佛身也是這樣，不可以思量議論；種種的色相普遍顯現於十方佛剎。

「身不是佛，佛也不是身；只是以法為身，通達一切法。

「若能見到佛身清淨得如同法性，這個人對於佛法，一切都沒有疑惑。

「若見到一切法的本性如同涅槃，這就是見到了如來——究竟而無所住。

「若修習正念，明白透徹地見到正覺，無相而無分別，這就叫做法王之子。」

覺林菩薩十偈：心如工畫師，能畫諸世間

那時，覺林菩薩承著佛的威神之力，周遍觀察十方而說出偈頌：

「譬如一位巧妙的畫師，把種種彩色分布開來；人虛妄地在其中執取種種不同的相，而地水火風四種大種本身並沒有差別。

「大種之中沒有那些顏色，那些顏色之中也沒有大種；然而也不能離開大種，而另有顏色可得。

「心之中沒有那幅彩畫，彩畫之中也沒有心；然而不能離開心，而另有彩畫可得。

「那個心恆常不停住，無量而難以思量議論；它示現出一切的色，而每一個色與每一個色互不相知。

「譬如那位巧妙的畫師，不能知道自己的心，卻由於心的緣故而畫；諸法的體性就是這樣。

「心就像一位巧妙的畫師，能畫出種種世間；五蘊全都從它而生，沒有一樣法不是它所造。

「像心那樣，佛也是這樣；像佛那樣，眾生也是這樣；應當知道佛與心，體性全都無有窮盡。

「若有人知道心的運作普遍造出種種世間，這個人就見到了佛，明了佛真實的體性。

「心不住在身裡，身也不住在心裡；然而卻能作佛的事業，自在得未曾有過。

「若有人想要了知過去現在未來三世的一切佛，應當觀察法界的體性——一切都唯是心所造。」

智林菩薩十偈：諸佛無有法，佛於何有說

那時，智林菩薩承著佛的威神之力，普遍觀察十方而說出偈頌：

「所執取的其實不可執取，所見的其實不可見，所聞的其實不可聞；這一個心不可思量議論。

「有限量與無限量，兩者都不可執取；若有人想要執取，畢竟一無所得。

「不應該說卻說了，這就是自己欺騙自己；自己的事辦不成，也不能使大眾歡喜。

「有人想要讚歎如來無邊的妙色之身，就算窮盡無數劫，也不能稱說得完。

「譬如隨意寶珠能顯現一切的顏色，它自身沒有那顏色卻顯現出顏色；諸佛也是這樣。

「又像清淨的虛空，不是色所以不可見；它雖然顯現一切的色，卻沒有誰能見到虛空本身。

「諸佛也是這樣，普遍顯現無量的色；那不是心所能行到的地方，一切都不能看見。

「雖然聽到如來的聲音，那音聲並不就是如來；然而也不能離開聲音，而能知道正等覺。

「覺悟沒有來也沒有去，離開一切分別；怎麼能在這裡面，自己說能夠見得到呢？

「諸佛並沒有一個法，佛在哪裡有所說呢？只是隨著各人自己的心，說佛講了這樣的法。」

Bodhisattvas of the Ten Directions Gather Like Clouds: The Names All “Grove,” the Worlds All “Wisdom,” the Buddha-Titles All “Eye”

At that time, because of the Buddha's spiritual power, in each of the ten directions there was one great bodhisattva, and each of them, together with bodhisattvas as many as the dust-motes of a buddha-land, came to the assembly from the many worlds that lie beyond lands as many as the dust-motes of a hundred thousand buddha-lands. Their names were these: the bodhisattva Merit Grove, the bodhisattva Wisdom Grove, the bodhisattva Excellence Grove, the bodhisattva Fearlessness Grove, the bodhisattva Shame-and-Conscience Grove, the bodhisattva Vigor Grove, the bodhisattva Power Grove, the bodhisattva Practice Grove, the bodhisattva Awakening Grove, the bodhisattva Knowing Grove.

The lands these bodhisattvas had come from were these: the world Kindred Wisdom, the world Banner Wisdom, the world Jewel Wisdom, the world Excellent Wisdom, the world Lamp Wisdom, the world Vajra Wisdom, the world Peace-and-Joy Wisdom, the world Sun Wisdom, the world Pure Wisdom, the world Brahmā Wisdom. Each of these bodhisattvas, in the presence of his buddha, purely cultivated the brahma-conduct (conduct that is pure and undefiled), and the buddhas they served were these: the Buddha Ever-Abiding Eye, the Buddha Unexcelled Eye, the Buddha Non-Abiding Eye, the Buddha Unmoving Eye, the Buddha Divine Eye, the Buddha Liberation Eye, the Buddha Discerning Eye, the Buddha Bright-Mark Eye, the Buddha Supreme Eye, the Buddha Deep-Blue Eye.

When these bodhisattvas had come to where the Buddha was, they bowed their heads to the Buddha's two feet; then, each following the quarter from which he had come, each of them conjured up a lion throne of the Maṇi Treasury, and upon those thrones they sat with legs crossed (sitting with the two feet folded one upon the other). Just as in this world there were bodhisattvas who came and gathered in the Yāma heaven, so too in all worlds it was entirely thus; and of those bodhisattvas, those worlds, and those Tathāgatas, all the names were entirely equal and without difference.

At that time the World-Honored One emitted from the insteps of his two feet a hundred thousand koṭis of rays of wondrously colored light, illumining everywhere all the worlds of the ten directions; and in the palace of the Yāma heaven there was not one of the Buddha and the great assembly who did not appear there in full.

The Twelve Verses of the Bodhisattva Merit Grove: In Every Place in the Ten Directions They All Say the Buddha Is Here

At that time the bodhisattva Merit Grove, sustained by the Buddha's awesome spiritual power, contemplated everywhere the ten directions and spoke these verses:

“The Buddha emitted a vast light that shone everywhere upon the ten directions; and thereupon all saw this World-Honored One whom gods and humans alike revere, whose penetration is without any obstruction.

“The Buddha sits at ease in the palace of the Yāma heaven, and yet pervades everywhere the worlds of the ten directions; this matter is utterly extraordinary, and is rare in the world.

“The god-king Suyāma praised the ten Tathāgatas in verse; just as it is seen in this Dharma assembly, so it is in every place as well.

“Those multitudes of bodhisattvas from the other quarters all bear the same names as we do; in every place in the ten directions they expound the unsurpassed Dharma.

“The worlds they have come from are likewise without difference in their names; each of them, in the presence of his own buddha, purely cultivates the brahma-conduct.

“Those Tathāgatas likewise all bear the same titles; their lands are all rich and at ease, and their powers of spiritual penetration are all sovereign.

“In every place in the ten directions they all say that the Buddha is right here with them; some see the Buddha among human beings, and some see him abiding in a heavenly palace.

“The Tathāgata abides everywhere in all lands; we now see the Buddha, and he is here in this palace in the heavens.

“The vow to seek awakening that the Buddha made in ages past reaches everywhere to the worlds of the ten directions; therefore his awesome spiritual power fills and pervades them, and is hard to reckon or discuss.

“He has left far behind all that the world covets and clings to, and is complete in boundless merit; therefore he has gained the power of spiritual penetration, and there is not one sentient being who does not see him.

“He travels through the worlds of the ten directions, unhindered as empty space; one body is immeasurable bodies, and yet this mark cannot be seized and found.

“The Buddha's merit has no bound — how could it be measured and known? He has nowhere that he abides and nowhere that he goes, and he enters everywhere into the Dharma realm.”

The Ten Verses of the Bodhisattva Wisdom Grove: If One Cannot Know This Meaning, One Cannot Attain Buddhahood

At that time the bodhisattva Wisdom Grove, sustained by the Buddha's awesome spiritual power, contemplated everywhere the ten directions and spoke these verses:

“The great Guide of the world, the unsurpassed World-Honored One who has left defilement behind — through kalpas as many as are inconceivable he is hard to meet with.

“The Buddha emits a vast light, and there is nothing in the world that does not see it; he opens it up and expounds it widely for the multitude, benefiting many sentient beings.

“The Tathāgata appears in the world and removes for the world the darkness of delusion; such a lamp of the world is rare and hard to see.

“He has already cultivated giving, the keeping of precepts, patience, vigor, and meditative concentration, and the practice of prajñā (wisdom) that goes to the far shore; with these he illumines the world.

“The Tathāgata has none who is his equal, and one who seeks a likeness for him cannot find it; without understanding the reality of dharmas, there is no one who is able to see him.

“The Buddha's body and his spiritual penetrations are sovereign and hard to reckon or discuss; he neither goes nor comes, and yet he expounds the Dharma and delivers sentient beings.

“If a person is able to see and to hear this pure Teacher of gods and humans, he will forever come out from the several evil destinies and cast off all suffering.

“Even should one cultivate the practice of awakening through immeasurable, incalculable kalpas, if one cannot know fully this meaning, one still cannot attain buddhahood.

“Though one make offerings to immeasurable buddhas through inconceivable kalpas, if one is able to know fully this meaning, the merit surpasses even offerings such as those.

“Though one fill immeasurable buddha-lands with precious things and give them to the Buddha, if one cannot know fully this meaning, one will in the end not accomplish awakening.”

The Ten Verses of the Bodhisattva Excellence Grove: All Dharmas Are Unarisen, and Neither Do They Cease

At that time the bodhisattva Excellence Grove, sustained by the Buddha's awesome spiritual power, contemplated everywhere the ten directions and spoke these verses:

“Just as in the months of early summer the sky is pure with no veil of cloud to screen it, and the crimson sun lifts up its radiance, and there is nothing in the ten directions that is not filled by it —

“That light has no limit, and there is no one who can measure and know it; it is so even for those who have eyes, how much more for those who are blind and benighted.

“The buddhas too are like this: their merit has no bound; through inconceivable kalpas there is no one who can discriminate and know it.

“Dharmas have no place from which they come, nor is there anything that can make them; there is no place from which they arise, and they cannot be found by discrimination.

“All dharmas have no coming, and therefore they have no arising; since even arising is not there, ceasing too cannot be found.

“All dharmas have no arising and no ceasing; if one is able to understand it thus, that person has seen the Tathāgata.

“Because dharmas are unarisen, their own-nature is utterly without anything at all; one who is able to discriminate and know it thus has penetrated the profound meaning.

“Because dharmas have no own-nature, there is no one who knows them fully; to understand dharmas in this way is, in the end, to understand nothing at all.

“What is spoken of as arising is because the various lands are made to appear; if one is able to know the substance and nature of the lands, one's mind will not be deluded.

“The substance and nature of the world and of the lands — contemplate them all as they truly are; if one is able to know here, one will be able to expound skillfully every meaning.”

The Ten Verses of the Bodhisattva Fearlessness Grove: The Tathāgata's Vast Body Does Not Leave This Seat and Yet Pervades Every Place

At that time the bodhisattva Fearlessness Grove, sustained by the Buddha's awesome spiritual power, contemplated everywhere the ten directions and spoke these verses:

“The Tathāgata's vast body reaches ultimately to the very limit of the Dharma realm; he does not leave this seat, and yet he extends to every place.

“If a person hears such a Dharma and reveres it, believes it, and delights in it, he will forever leave the three evil destinies and every affliction.

“Suppose one were to go to immeasurable and uncountable worlds of every kind, single-minded in the wish to hear of the Tathāgata's power of sovereign freedom —

“Such a Dharma of the buddhas is the unsurpassed awakening; even should one wish to hear it for a moment, there is no one who is able to obtain it.

“If a person in the past believed such a Buddha-dharma, he has already become the most honored among those with two feet (a buddha), and has been a bright lamp for the world.

“If a person in time to come is able to hear of the Tathāgata's power of sovereign freedom, and having heard it is able to give rise to faith, he too will become a buddha.

“If a person in the present is able to believe this Buddha-dharma, he too will accomplish right awakening and will expound the Dharma without fear.

“Through immeasurable, incalculable kalpas this Dharma is exceedingly hard to meet with; if a person is able to hear it, one should know that this is the power of his original vow.

“If a person is able to receive and uphold such a Dharma of the buddhas, and having upheld it proclaims it widely, that person will become a buddha.

“How much more one who is able to add diligent vigor to this, firm in mind and not casting it away; one should know that such a person will assuredly accomplish awakening.”

The Ten Verses of the Bodhisattva Shame-and-Conscience Grove: There Is No Wisdom Born Out of Non-Wisdom

At that time the bodhisattva Shame-and-Conscience Grove, sustained by the Buddha's awesome spiritual power, contemplated everywhere the ten directions and spoke these verses:

“If a person is able to hear this rare and sovereign Dharma, he can give rise to a mind of joy and swiftly remove the net of doubt.

“The one who knows all and sees all says of himself: there is nothing the Tathāgata does not know, and therefore he is hard to reckon or discuss.

“There is nothing that gives birth to wisdom out of a place where there is no wisdom; the world is constantly benighted, and so wisdom cannot be born from it.

“Just as form, which has shape and substance, and mind, which is not form, will never be one and the same; wisdom and non-wisdom are also like this, their substance and nature each different.

“Just as what has marks and what is without marks, and birth-and-death and nirvāṇa, are each different when they are discriminated; wisdom and non-wisdom are also like this.

“Just as when a world is first coming into being there is no mark of its decay; wisdom and non-wisdom are also like this, and the two marks are not at one and the same time.

“Just as a bodhisattva's first thought-moment of mind is not together with the mind that comes after; wisdom and non-wisdom are also like this, and the two minds are not at one and the same time.

“Just as the gatherings of the various consciousnesses, of eye and ear and the rest, do not combine one with another; wisdom and non-wisdom are also like this, and in the end they will not combine.

“Just as the agada medicine (the medicine that can dissolve every poison) is able to destroy every poison, so it is with having wisdom: it is able to destroy non-wisdom.

“The Tathāgata has none above him, nor any who is his equal; among all things there is nothing that may be likened to him, and therefore he is hard to meet with.”

The Ten Verses of the Bodhisattva Vigor Grove: As Gold and the Color of Gold, Their Nature Is Without Difference

At that time the bodhisattva Vigor Grove, sustained by the Buddha's awesome spiritual power, contemplated everywhere the ten directions and spoke these verses:

“Dharmas are without difference, and there is no one who is able to know this; only a buddha together with a buddha is able to know it, because their wisdom has reached the ultimate.

“Just as gold and the color of gold — their nature is without difference; so it is with dharma and what is not dharma: their substance and nature have no difference.

“Sentient beings and what are not sentient beings — neither of the two has reality; the substance and nature of dharmas is also like this: in the sense of what is real, neither is existent.

“Just as within a future age there is no mark of the past; dharmas too are like this, and have not any mark at all.

“Just as the marks of arising and of ceasing are, in all their kinds, not real; dharmas too are like this, and their own-nature is utterly without anything at all.

“Nirvāṇa cannot be seized, and yet when it is spoken of there are two ways of speaking of it; dharmas too are like this: the moment they are discriminated there is difference.

“Just as it is in dependence upon the things counted that there is the number that counts them; the nature of that which counts is utterly without anything at all — thus should dharmas be known.

“Just as with the method of counting, one adds one and adds on to the immeasurable; the matter of number has no substance or nature, and it is only because of wisdom that difference arises.

“Just as the various worlds have their time of coming to an end in the great fire at the close of the kalpa, while empty space suffers no damage; the Buddha's wisdom is also like this.

“Just as the sentient beings of the ten directions each seize upon a mark of empty space; so it is with the buddhas as well: the world falsely discriminates.”

The Ten Verses of the Bodhisattva Power Grove: The World and What Is Not the World Are Only a Difference of Names

At that time the bodhisattva Power Grove, sustained by the Buddha's awesome spiritual power, contemplated everywhere the ten directions and spoke these verses:

“The realm of all sentient beings lies within the three times, past, present, and future; the sentient beings of the three times all abide within the five aggregates (the five classes of gathering: form, feeling, perception, formations, and consciousness).

“The aggregates have karma as their root, and the karmas have mind as their root; the dharma of mind is like a conjuring, and the world is also like this.

“The world is not made by itself, nor is it made by another; and yet it is able to have its coming into being, and able to have its decay and destruction.

“Though the world has its coming into being, and though the world has its decay, one who has penetrated the world should speak of neither of the two, neither of coming into being nor of decay.

“What is called the world? What is called not the world? The world and what is not the world are only a difference in names.

“The dharma of the five aggregates of the three times is what is called the world; when those five aggregates are stilled it is not the world — and to speak thus is only a borrowed name.

“Why is it said that there are the aggregates? What sort of substance and nature do the aggregates have? The substance and nature of the aggregates cannot cease, and for this reason it is said to be unarisen.

“Discriminate these aggregates: their substance and nature is from the first empty and still; because it is empty it cannot cease, and this is the meaning of the unarisen.

“Since sentient beings are thus, the buddhas too are thus; the Buddha and the dharmas of the buddhas — their own-nature is utterly without anything at all.

“One who is able to know these dharmas as they truly are and without inversion — before that one the person who knows all and sees all is constantly present.”

The Ten Verses of the Bodhisattva Practice Grove: The Body Is Not the Buddha, and the Buddha Is Not the Body

At that time the bodhisattva Practice Grove, sustained by the Buddha's awesome spiritual power, contemplated everywhere the ten directions and spoke these verses:

“Just as the nature of the great element earth throughout the worlds of the ten directions — its own-nature is utterly without anything at all, and yet there is no place it does not pervade.

“The Buddha's body is also like this, pervading all the worlds; its various marks of form have no ruler over them and no place from which they come.

“It is only because there are the various karmas that the name ‘sentient being’ is spoken; nor can any karma be found apart from sentient beings.

“The substance and nature of karma is from the first empty and still, and yet it is what sentient beings rely upon; it makes everywhere the many marks of form, and these likewise have no place from which they come.

“Such are these various marks of form: the power of karma is hard to reckon or discuss; one who has penetrated its root sees nothing therein.

“The Buddha's body is also like this, and cannot be reckoned or discussed; its various marks of form appear everywhere in the buddha-lands of the ten directions.

“The body is not the Buddha, and the Buddha is not the body; it is only that he takes the Dharma as his body and penetrates all dharmas.

“If one is able to see the Buddha's body to be as pure as the nature of dharmas, that person has no doubt at all concerning the Buddha-dharma.

“If one sees the original nature of all dharmas to be like nirvāṇa, this is to see the Tathāgata — ultimate, and abiding nowhere.

“If one cultivates right mindfulness and sees right awakening clearly and through and through, without marks and without discrimination, this is what is called a son of the Dharma king.”

The Ten Verses of the Bodhisattva Awakening Grove: The Mind Is Like a Skilled Painter, Able to Paint All the Worlds

At that time the bodhisattva Awakening Grove, sustained by the Buddha's awesome spiritual power, contemplated throughout the ten directions and spoke these verses:

“Just as a skilled painter spreads out the various colors; people falsely seize therein upon various different marks, while the four great elements of earth, water, fire, and wind are themselves without difference.

“Within the great elements there are none of those colors, and within those colors there are no great elements; and yet no color can be found apart from the great elements.

“Within the mind there is no painting, and within the painting there is no mind; and yet no painting can be found apart from the mind.

“That mind constantly does not stay still, immeasurable and hard to reckon or discuss; it displays every form, and each single form and each single form do not know one another.

“Just as that skilled painter cannot know his own mind, and yet it is because of the mind that he paints; the substance and nature of dharmas is just like this.

“The mind is like a skilled painter, able to paint the various worlds; the five aggregates all arise from it, and there is not a single dharma that it does not make.

“As the mind is, so too is the Buddha; as the Buddha is, so too are sentient beings; one should know that the Buddha and the mind are alike without exhaustion in their substance and nature.

“If a person knows that the workings of the mind make everywhere the various worlds, that person has seen the Buddha and understands the Buddha's true substance and nature.

“The mind does not abide within the body, nor does the body abide within the mind; and yet it is able to carry out the work of a buddha, sovereign as never was before.

“If a person wishes to know fully all the buddhas of the three times, past, present, and future, he should contemplate the substance and nature of the Dharma realm — all of it is made by mind only.”

The Ten Verses of the Bodhisattva Knowing Grove: The Buddhas Have No Dharma; Where Would the Buddha Have Anything to Expound?

At that time the bodhisattva Knowing Grove, sustained by the Buddha's awesome spiritual power, contemplated everywhere the ten directions and spoke these verses:

“What is seized cannot in truth be seized, what is seen cannot in truth be seen, what is heard cannot in truth be heard; this one mind cannot be reckoned or discussed.

“What has limit and what is without limit — neither of the two can be seized; should a person wish to seize them, in the end he will gain nothing at all.

“To speak what should not be spoken is to deceive oneself; one's own task is not accomplished, nor can one make the multitude rejoice.

“Should a person wish to praise the Tathāgata's boundless body of wondrous form, even exhausting incalculable kalpas he could not finish setting it forth.

“Just as a wish-granting jewel is able to make every color appear, and, itself having no such color, yet makes color appear; the buddhas are also like this.

“Or again like pure empty space, which, being not form, cannot be seen; though it makes every form appear, there is no one who is able to see empty space itself.

“The buddhas are also like this, making immeasurable forms appear everywhere; that is not a place the mind can reach, and none of it can be seen.

“Though one hears the Tathāgata's voice, that sound is not itself the Tathāgata; and yet neither can one come to know the perfectly awakened one apart from sound.

“Awakening has no coming and no going, and is apart from all discrimination; how could one, within this, say of oneself that one is able to see it?

“The buddhas have not any dharma; where would the Buddha have anything to expound? It is only according to each person's own mind that it is said the Buddha expounded such a Dharma.”

品二十一 十行品The Ten Practices

全文五層 →Full five layers →
白話Vernacular

入定：功德林菩薩入菩薩善思惟三昧

那時，功德林菩薩承著佛的神力，進入了「菩薩善思惟三昧」（澄觀釋其名：巧順事理、揀擇無礙，故名善思惟）。

諸佛現前：十方同號功德林的佛共加其力

進入這個三昧之後，十方每一方各過萬佛剎微塵數那麼多世界之外，都有萬佛剎微塵數那麼多的佛，全都同一個名號，叫作功德林。他們一齊在功德林菩薩面前顯現，告訴功德林菩薩說：

「好啊！佛子！你竟能進入這個善思惟三昧。善男子！這是十方每一方各萬佛剎微塵數那麼多同一名號的佛，一同加持於你；也是毘盧遮那如來往昔的願力、威神之力，以及諸位菩薩大眾的善根之力，讓你進入這個三昧而演說法。這是為了增長佛的智慧的緣故，為了深入法界的緣故，為了了知眾生界的緣故，為了所入之處沒有障礙的緣故，為了所行之處沒有阻障的緣故，為了得到無量方便的緣故，為了攝取一切智的體性的緣故，為了覺悟一切諸法的緣故，為了了知一切根性的緣故，為了能任持而演說一切法的緣故——所要說的，就是：發起諸位菩薩的十種行。善男子！你應當承著佛的威神之力，而演說這個法。」

意加（澄觀科）：諸佛授十一種智

這時，諸佛就給予功德林菩薩無礙智（於一切法通達無滯）、無著智（不繫著於所知）、無斷智（相續不間斷）、無師智（不由他人教導而自悟）、無癡智（不迷闇）、無異智（不變異、不歧出）、無失智（不忘不誤）、無量智（不可限量）、無勝智（沒有能勝過它的）、無懈智（不疲怠）、無奪智（不被奪去、不可傾動）。為什麼呢？因為這三昧的力量，法本來就是這樣的緣故。

身加與起分（澄觀科）：摩頂・從定而起

那時，諸佛各各伸出右手，摩功德林菩薩的頭頂。功德林菩薩隨即從禪定中起來，告訴在座諸位菩薩說：

本分（澄觀科）：菩薩行不可思議，與法界虛空界等

「佛子！菩薩的行不可思議，與法界、虛空界一樣。為什麼呢？因為菩薩摩訶薩是學三世諸佛而修行的緣故。佛子！什麼是菩薩摩訶薩的行呢？佛子！菩薩摩訶薩有十種行，是三世諸佛所宣說的。

列名：十行之名

「是哪十種呢？一是歡喜行，二是饒益行，三是無違逆行，四是無屈橈行，五是無癡亂行，六是善現行，七是無著行，八是難得行，九是善法行，十是真實行；這就是十種。

行一 歡喜行：為大施主，凡所有物悉能惠施

「佛子！什麼是菩薩摩訶薩的歡喜行呢？佛子！這位菩薩作大施主，凡是所有的東西都能夠布施出去；他的心平等，沒有一點反悔吝惜，不指望果報，不求名聲，不貪利養；只是為了救護一切眾生、攝受一切眾生、饒益一切眾生；為了學習諸佛本來所修的行，憶念諸佛本來所修的行，愛樂諸佛本來所修的行，清淨諸佛本來所修的行，增長諸佛本來所修的行，住持諸佛本來所修的行，顯現諸佛本來所修的行，演說諸佛本來所修的行，好讓眾生離苦得樂。

「佛子！菩薩摩訶薩修這個行的時候，能讓一切眾生歡喜愛樂；隨著哪一方國土有貧乏之處，就以願力的緣故往生到那裡，生為豪貴大富之家，財寶沒有窮盡。

「假使在念念之中，有無量無數的眾生來到菩薩住處，稟白說：『仁者！我們貧乏，沒有什麼可以資養，飢餓瘦弱、困苦難堪，性命就要保不住了。只願您慈悲哀愍，布施您的身肉給我，讓我得到食物，用來活我的命！』那時，菩薩就當下布施給他，讓他歡喜，心得滿足。

「就這樣有無量百千的眾生前來乞求，菩薩對他們，從來沒有一點退縮怯弱，反而更增長慈悲之心。因為這些眾生都來乞求，菩薩見到他們，加倍地歡喜，作這樣的念頭：『我得了大好處！這些眾生是我的福田、是我的善友，他們不待我求、不待我請就來教我進入佛法之中。我如今應當這樣修學，不違背一切眾生的心願。』

「又作這樣的念頭：『但願我已經作的、現在作的、將來要作的一切善根，能讓我未來在一切世界、一切眾生之中受得廣大之身，用這身上的肉，充足一切飢苦的眾生。乃至於若還有一個小小的眾生沒有得到飽足，我願不捨性命，所割下的身肉，也沒有窮盡的時候。以這個善根，願我得到阿耨多羅三藐三菩提（無上正等正覺），證入大涅槃；也願一切吃我肉的眾生，同樣得到阿耨多羅三藐三菩提，獲得平等之智，具足諸佛之法，廣作佛事，乃至進入無餘涅槃。若有一個眾生心沒有滿足，我終究不證阿耨多羅三藐三菩提。』

「菩薩這樣利益眾生，而沒有我想、眾生想、有想、命想、種種想、補伽羅想（受趣者之想）、人想、摩納婆想（少年之想）、作者想、受者想。只是觀照法界、眾生界，觀無邊際法、空法、無所有法、無相法、無體法、無處法、無依法、無作法。作這樣觀照的時候，不見自己的身，不見所施之物，不見受施的人，不見福田，不見業，不見報，不見果，不見大果，不見小果。

「那時，菩薩觀察過去、未來、現在一切眾生所受的身，隨即就壞滅了，便作這樣的念頭：『真是奇怪啊！眾生愚癡沒有智慧，在生死之中受無數次的身，危脆不停留，很快就歸於壞滅。或者已經壞滅了，或者現在正壞滅，或者將要壞滅，卻不能用這不堅固的身去求那堅固的身。我應當窮盡地學諸佛之所學，證得一切智，了知一切法，為眾生說三世平等、隨順寂靜、不壞的法性，讓他們永遠得到安隱快樂。』佛子！這就叫作菩薩摩訶薩的第一歡喜行。

行二 饒益行：護持淨戒，於五塵心無所著

「佛子！什麼是菩薩摩訶薩的饒益行呢？這位菩薩護持清淨的戒，對於色、聲、香、味、觸，心裡沒有一點貪著，也為眾生這樣宣說；不求威勢，不求種族，不求富饒，不求色相，不求王位，像這樣一切都沒有貪著，只是堅持淨戒，作這樣的念頭：『我持淨戒，必定要捨離一切纏縛、貪求、熱惱、諸難、逼迫、毀謗、亂濁，得到佛所稱讚的平等正法。』

「佛子！菩薩這樣持淨戒的時候，在一日之中，假使有無數百千億那由他那麼多的大惡魔來到菩薩住處，每一個魔各帶著無量無數百千億那由他那麼多的天女——她們個個於五欲之事善於施設方便，端正美麗，足以傾動迷惑人心——手裡拿著種種珍玩之具，想來惑亂菩薩的道意。那時，菩薩作這樣的念頭：『這五欲是障道之法，乃至於障礙無上菩提。』因此不生起一念的欲想，心清淨得如同佛一樣。唯有為了方便教化眾生時是例外，而即使如此也不捨離一切智之心。

「佛子！菩薩不會因為欲的因緣而惱亂一個眾生，寧可捨去身命，也終究不作惱亂眾生的事。菩薩自從見佛以來，未曾心生一念的欲想；何況去從事？若說他會去從事，是沒有這個道理的！

「那時，菩薩只作這樣的念頭：『一切眾生，在漫漫長夜之中，想念五欲，趣向五欲，貪著五欲；他們的心決定地耽染沈溺，隨著五欲流轉，得不到自在。我如今應當讓這些魔和諸位天女，以及一切眾生，安住在無上的戒中；安住淨戒之後，對於一切智，心不退轉，得到阿耨多羅三藐三菩提，乃至進入無餘涅槃。為什麼呢？這是我們所應當作的事業，應當隨順諸佛這樣修學。

「『這樣學了之後，離開種種惡行、計我之見、無知，以智慧進入一切佛法，為眾生宣說，讓他們除去顛倒。然而要知道：不離開眾生而別有顛倒，不離開顛倒而別有眾生；不是在顛倒裡面有眾生，不是在眾生裡面有顛倒；也不是顛倒就是眾生，也不是眾生就是顛倒；顛倒不是內法，顛倒不是外法；眾生不是內法，眾生不是外法。一切諸法虛妄不實，生起得快、滅去得也快，沒有堅固可言，如夢、如影、如幻、如化，誑惑著愚昧的人。

「『能這樣了解的人，就能覺了一切諸行，通達生死以及涅槃，證得佛的菩提；自己得度，也讓他人得度；自己解脫，也讓他人解脫；自己調伏，也讓他人調伏；自己寂靜，也讓他人寂靜；自己安隱，也讓他人安隱；自己離垢，也讓他人離垢；自己清淨，也讓他人清淨；自己涅槃，也讓他人涅槃；自己快樂，也讓他人快樂。』

「佛子！這位菩薩又作這樣的念頭：『我應當隨順一切如來，離開一切世間的行，具足一切諸佛之法，安住在無上的平等處，平等地觀待眾生，明達種種境界，離開種種過失，斷除種種分別，捨去種種執著，善巧地出離，心恆常安住在無上的、無可言說的、無所依的、不動的、無量的、無邊的、無盡的、無色的甚深智慧之中。』佛子！這就叫作菩薩摩訶薩的第二饒益行。

行三 無違逆行：常修忍法，謙下恭敬

「佛子！什麼是菩薩摩訶薩的無違逆行呢？這位菩薩常修忍辱之法，謙下恭敬；不害自己，不害他人，不兩邊都害；不取自己，不取他人，不兩邊都取；不著自己，不著他人，不兩邊都著；也不貪求名聞利養，只作這樣的念頭：『我應當常為眾生說法，讓他們離開一切惡，斷除貪、瞋、癡、憍慢、覆藏（掩蓋自己的過失）、慳嫉、諂誑，讓他們恆常安住在忍辱柔和之中。』

「佛子！菩薩成就了這樣的忍法。假使有百千億那由他阿僧祇那麼多的眾生來到他的住處，每一個眾生變化出百千億那由他阿僧祇那麼多的口，每一個口說出百千億那由他阿僧祇那麼多的話語，就是：不可喜的話、非善法的話、不悅意的話、不可愛的話、非仁賢的話、非聖智的話、與聖不相應的話、非聖所親近的話、深可厭惡的話、不堪聽聞的話，用這些言辭來毀辱菩薩。又這些眾生每一個各有百千億那由他阿僧祇那麼多的手，每一隻手各執著百千億那由他阿僧祇那麼多的兵器來逼害菩薩。像這樣經過阿僧祇劫，不曾休息。

「菩薩遭受這樣極大的楚毒，身上的毛都豎起來，性命就要斷絕，作這樣的念頭：『我因為這個苦，心若是動亂了，那就是自己不能調伏、自己不能守護、自己不能明了、自己不能修習、自己不能正定、自己不能寂靜、自己不能愛惜、自己生起執著，那還能讓他人的心得到清淨嗎？』

「菩薩那時又作這樣的念頭：『我從無始劫以來，住在生死之中，受種種苦惱。』這樣思惟之後，再三自我勸勵，讓心清淨，而得到歡喜。善於自我調攝，自己能安住在佛法之中，也讓眾生同樣得到這個法。

「又進一步思惟：『這個身空寂，沒有我、沒有我所，沒有真實可得，體性是空而無二的；若苦若樂，都無所有，因為諸法空的緣故。我應當了解清楚，廣為人說，讓一切眾生滅除這種見解。所以，我如今雖然遭受苦毒，也應當忍受；這是為了慈念眾生的緣故，為了饒益眾生的緣故，為了安樂眾生的緣故，為了憐愍眾生的緣故，為了攝受眾生的緣故，為了不捨眾生的緣故，為了自己得覺悟的緣故，為了讓他人覺悟的緣故，為了心不退轉的緣故，為了趣向佛道的緣故。』這就叫作菩薩摩訶薩的第三無違逆行。

行四 無屈橈行：修諸精進，但為斷惑度生

「佛子！什麼是菩薩摩訶薩的無屈橈行呢？這位菩薩修種種精進，就是：第一精進、大精進、勝精進、殊勝精進、最勝精進、最妙精進、上精進、無上精進、無等精進、普遍精進。

「他的體性沒有三毒、體性沒有憍慢、體性不覆藏過失、體性不慳嫉、體性沒有諂誑、體性自有慚愧，終究不為了惱亂一個眾生而行精進，只是為了斷除一切煩惱而行精進，只是為了拔掉一切惑的根本而行精進，只是為了除去一切習氣而行精進，只是為了了知一切眾生界而行精進，只是為了了知一切眾生死此生彼而行精進，只是為了了知一切眾生的煩惱而行精進，只是為了了知一切眾生心之所樂而行精進，只是為了了知一切眾生的境界而行精進，只是為了了知一切眾生諸根的勝劣而行精進，只是為了了知一切眾生的心行而行精進，只是為了了知一切法界而行精進，只是為了了知一切佛法的根本體性而行精進，只是為了了知一切佛法的平等性而行精進，只是為了了知三世平等性而行精進，只是為了得到一切佛法的智慧光明而行精進，只是為了證得一切佛法之智而行精進，只是為了了知一切佛法一實之相而行精進，只是為了了知一切佛法沒有邊際而行精進，只是為了得到一切佛法廣大決定的善巧智而行精進，只是為了得到分別演說一切佛法句義之智而行精進。

「佛子！菩薩摩訶薩成就了這樣的精進行之後，假設有人對他說：『你能不能為無數世界所有的眾生，為著其中每一個眾生的緣故，在阿鼻地獄裡經過無數劫，備受眾苦；好讓那些眾生一一都能值遇無數諸佛出興於世，因為見到佛的緣故，備受眾樂，乃至進入無餘涅槃；然後你才成就阿耨多羅三藐三菩提。能不能呢？』他回答說：『我能。』

「假設又有人這樣說：『有無量阿僧祇那麼多的大海，你應當用一根毛端把它滴乾；有無量阿僧祇那麼多的世界，全部磨成微塵。那些水滴和微塵，一一去數，全都要知道它的數目。為了眾生的緣故，經過那麼多劫，在念念之中受苦不斷。』菩薩不會因為聽到這話而生起一念悔恨之心，反而更加增上歡喜踊躍，深深自慶得了大好處：『因為有我的力量的緣故，能讓那些眾生永遠脫離眾苦。』菩薩以這樣所行的方便，在一切世界之中，讓一切眾生乃至究竟入於無餘涅槃。這就叫作菩薩摩訶薩的第四無屈橈行。

行五 離癡亂行：成就正念，心無散亂

「佛子！什麼是菩薩摩訶薩的離癡亂行呢？這位菩薩成就正念，心沒有散亂，堅固不動，最上清淨，廣大無量，沒有迷惑。

「因為這正念的緣故，善於了解世間的一切語言，能任持出世間諸法的言說。就是：能任持色法、非色法的言說，能任持建立色之自性的言說，乃至能任持建立受、想、行、識之自性的言說，心裡沒有癡亂。在世間之中，死此生彼，心沒有癡亂；入胎出胎，心沒有癡亂；發起菩提之意，心沒有癡亂；承事善知識，心沒有癡亂；勤修佛法，心沒有癡亂；覺知魔事，心沒有癡亂；遠離諸魔之業，心沒有癡亂；在不可說劫之中修菩薩行，心沒有癡亂。

「這位菩薩成就了這樣無量的正念，在無量阿僧祇劫之中，從諸佛、菩薩、善知識那裡聽聞正法。就是：甚深法、廣大法、莊嚴法、種種莊嚴法、演說種種名句文身之法、菩薩莊嚴法、佛神力光明無上法、正希望決定解清淨法、不著一切世間法、分別一切世間法、甚廣大法、離癡翳而照了一切眾生法、一切世間共法與不共法、菩薩智無上法、一切智自在法。菩薩聽聞了這樣的法之後，經過阿僧祇劫，不忘失，心常憶念，沒有間斷。為什麼呢？因為菩薩摩訶薩在無量劫修諸行的時候，終究不惱亂一個眾生，讓他失去正念；不壞正法，不斷善根，心常增長廣大之智的緣故。

「其次，這位菩薩摩訶薩，種種音聲不能惑亂他。就是：高大的聲、麁濁的聲、極令人恐怖的聲、悅意的聲、不悅意的聲、諠亂耳識的聲、沮壞六根的聲。這位菩薩聽到這樣等等無量無數的好聲惡聲，假使充滿阿僧祇世界，未曾有一念心生散亂。就是：正念不亂、境界不亂、三昧不亂、入甚深法不亂、行菩提行不亂、發菩提心不亂、憶念諸佛不亂、觀真實法不亂、化眾生智不亂、淨眾生智不亂、決了甚深義不亂。因為不作惡業的緣故，沒有惡業障；因為不起煩惱的緣故，沒有煩惱障；因為不輕慢法的緣故，沒有法障；因為不誹謗正法的緣故，沒有報障。

「佛子！像上面所說的這樣等等的聲音，一一充滿阿僧祇世界，在無量無數劫之中未曾斷絕，全都能壞亂眾生身心一切諸根，卻壞不了這位菩薩的心。菩薩進入三昧之中，安住於聖法，思惟觀察一切音聲，善知音聲生、住、滅的相，善知音聲生、住、滅的性。這樣聽聞之後，不生起貪，不生起瞋，不失去正念，善於取它的相而不染著；了知一切聲都無所有，實在不可得，沒有作者，也沒有本際，與法界一樣，沒有差別。

「菩薩這樣成就了寂靜的身行、語行、意行，到達一切智，永不退轉；善於進入一切諸禪定門，知道諸三昧同一體性，了達一切法沒有邊際，得到一切法的真實智慧，得到離音聲的甚深三昧，得到阿僧祇諸三昧門，增長無量廣大的悲心。這時，菩薩在一念之中，得到無數百千三昧，聽到這樣的聲音，心不惑亂，讓他的三昧漸漸更加增廣。作這樣的念頭：『我應當讓一切眾生安住在無上清淨的正念之中，對於一切智得不退轉，究竟成就無餘涅槃。』這就叫作菩薩摩訶薩的第五離癡亂行。

行六 善現行：三業清淨，住無所得

「佛子！什麼是菩薩摩訶薩的善現行呢？這位菩薩身業清淨、語業清淨、意業清淨，安住在無所得之中，示現無所得的身語意業，能知道三業都無所有、沒有虛妄的緣故，所以沒有繫縛；凡是所示現的，都無性、無依；安住在如實之心，知道無量心的自性，知道一切法的自性，無得無相，甚深難入；安住在正位真如法性之中，方便出生而沒有業報；不生不滅，安住涅槃之界，安住寂靜之性；安住在真實無性之性，言語之道斷絕，超出諸世間，沒有所依；進入離分別而無縛著之法，進入最勝智真實之法，進入不是諸世間所能了知的出世間法。這是菩薩的善巧方便，示現生起之相。

「佛子！這位菩薩作這樣的念頭：『一切眾生，以無性為性；一切諸法，以無為為性；一切國土，以無相為相。一切三世，唯有言說；一切言說，在諸法之中，沒有依處；一切諸法，在言說之中，也沒有依處。』

「菩薩這樣了解一切法都甚深，一切世間都寂靜，一切佛法沒有增益。佛法不異於世間法，世間法不異於佛法；佛法與世間法，沒有雜亂，也沒有差別。了知法界的體性平等，普入三世，永遠不捨離大菩提心，恆不退轉教化眾生之心，轉而更增長大慈悲心，與一切眾生作所依之處。

「菩薩那時又作這樣的念頭：『我不成熟眾生，誰來成熟？我不調伏眾生，誰來調伏？我不教化眾生，誰來教化？我不覺悟眾生，誰來覺悟？我不清淨眾生，誰來清淨？這是我所應該做的、我所應當作的。』

「又作這樣的念頭：『假使我自己了解了這甚深之法，那麼唯有我一個人在阿耨多羅三藐三菩提上獨得解脫；而眾生盲冥無目，進入大險道，被諸煩惱所纏縛。就像重病之人恆常受著苦痛，處在貪愛的牢獄裡不能自己出來，離不開地獄、餓鬼、畜生、閻羅王界，不能滅苦，不能捨惡業，常處在癡闇之中，不見真實，輪迴生死，得不到出離，住在八難之中，被種種垢所染著，種種煩惱覆障他的心，被邪見所迷，不行正道。』

「菩薩這樣觀察眾生，作這樣的念頭：『若這些眾生還沒有成熟、還沒有調伏，我就捨下他們而自取證阿耨多羅三藐三菩提，這是不應該的。我應當先度化眾生，在不可說不可說劫之中行菩薩行；沒有成熟的，先讓他成熟；沒有調伏的，先讓他調伏。』

「這位菩薩安住這個行的時候，諸天、魔、梵、沙門、婆羅門，以及一切世間的乾闥婆、阿脩羅等，若有得以見到他的，暫時與他同住的，恭敬尊重、承事供養他的，乃至只是暫時耳聞、一經於心的；這樣所作，全都不會白費，必定當成阿耨多羅三藐三菩提。這就叫作菩薩摩訶薩的第六善現行。

行七 無著行：以無著心入無量剎，於一切無所著

「佛子！什麼是菩薩摩訶薩的無著行呢？佛子！這位菩薩以無著之心，在念念之中，能進入阿僧祇世界，嚴淨阿僧祇世界。對於諸世界，心沒有貪著；往詣阿僧祇諸如來的處所，恭敬禮拜，承事供養。用阿僧祇的華、阿僧祇的香、阿僧祇的鬘，阿僧祇的塗香、末香、衣服、珍寶、幢幡、妙蓋，種種莊嚴之具各阿僧祇那麼多，用來供養；這樣供養，是為了究竟無作之法的緣故，是為了安住不思議之法的緣故。

「在念念之中，見到無數的佛；對於諸佛的處所，心沒有貪著；對於諸佛剎土，也沒有貪著；對於佛的相好，也沒有貪著；見佛的光明、聽佛說法，也沒有貪著；對於十方世界以及佛菩薩所有的眾會，也沒有貪著；聽佛說法之後，心生歡喜，志力廣大，能攝受、能修行諸菩薩行，然而對於佛法，也沒有貪著。

「這位菩薩在不可說劫之中，見到不可說的佛出興於世，在每一位佛的處所，承事供養，都窮盡不可說劫，心沒有厭足；見佛、聞法，以及見到菩薩眾會的莊嚴，都沒有貪著；見到不清淨的世界，也沒有憎惡。為什麼呢？因為這位菩薩是依諸佛之法而觀察的緣故。諸佛法中，無垢、無淨，無闇、無明，無異、無一，無實、無妄，無安隱、無險難，無正道、無邪道。

「菩薩這樣深入法界，教化眾生，而對眾生不生執著；受持諸法，而對諸法不生執著；發菩提心，安住佛所住之處，而對佛住不生執著；雖然有言說，而對言說心無所著；進入眾生之趣，而對眾生趣心無所著；了知三昧，能入能住，而對三昧心無所著；往詣無量諸佛國土，或入、或見、或在其中安住，而對佛土心無所著，捨離而去的時候也沒有一點顧戀。

「菩薩摩訶薩因為能這樣無所著的緣故，在佛法之中，心沒有障礙，了達佛的菩提，證得法毘尼（法之律儀），安住佛的正教，修菩薩行，住菩薩心，思惟菩薩解脫之法，對於菩薩住處心不染著，對於菩薩所行也無所著，清淨菩薩之道，受菩薩之記；得受記之後，作這樣的念頭：『凡夫愚癡，無知無見，無信無解，沒有聰敏之行，頑固貪著，流轉生死；不求見佛，不隨明導，不信調御之師，迷誤失錯，進入險道；不敬十力之王，不知菩薩的恩德，戀著住處；聽聞諸法空，心就大為驚怖；遠離正法，住在邪法；捨去平坦之道，走進險難之道；背棄佛的心意，隨逐魔的心意；對於諸有之中，堅執不捨。』

「菩薩這樣觀察眾生，增長大悲，生起種種善根而無所著。菩薩那時又作這樣的念頭：『我應當為了一個眾生，在十方世界每一個國土，經過不可說不可說劫，教化成熟他。像為一個眾生這樣，為一切眾生也都這樣；終究不會因此而生疲厭，捨下他們到別處去。』

「又以毛端遍量法界，在一個毛端之處，窮盡不可說不可說劫，教化調伏一切眾生；就像一個毛端處這樣，每一個毛端處也都這樣。乃至不在一彈指的時間裡，執著於我，生起我、我所之想。在每一個毛端之處，窮盡未來劫修菩薩行；不著身，不著法，不著念，不著願，不著三昧，不著觀察，不著寂定，不著境界，不著教化調伏眾生，也不著進入法界。

「為什麼呢？菩薩作這樣的念頭：『我應當觀一切法界如幻，諸佛如影，菩薩行如夢，佛說法如響，一切世間如化，因為是業報所任持的緣故；差別之身如幻，因為是行力所生起的緣故；一切眾生如心，因為種種雜染的緣故；一切法如實際，因為不可變異的緣故。』又作這樣的念頭：『我應當窮盡虛空、遍滿法界，在十方國土之中行菩薩行，念念明達，一切佛法正念現前，無所取著。』

「菩薩這樣觀身無我，見佛無礙，為了度化眾生，演說諸法，讓他們在佛法之中發生無量歡喜淨信，救護一切，心不疲厭。因為不疲厭的緣故，在一切世界之中，凡有眾生尚未成熟、尚未調伏之處，全都前往那裡，方便度化。其中眾生的種種音聲、種種諸業、種種取著、種種施設、種種和合、種種流轉、種種所作、種種境界、種種生、種種沒，菩薩都以大誓願，安住在其中而教化他們，不讓自己的心有動搖、有退轉，也不生起一念染著之想。為什麼呢？因為得到無所著、無所依的緣故，自利、利他，清淨滿足。這就叫作菩薩摩訶薩的第七無著行。

行八 難得行：成就難得善根，不住二邊而能運度

「佛子！什麼是菩薩摩訶薩的難得行呢？這位菩薩成就難得的善根、難伏的善根、最勝的善根、不可壞的善根、無能超過的善根、不思議的善根、無盡的善根、自在力的善根、大威德的善根、與一切佛同一體性的善根。

「這位菩薩修諸行的時候，在佛法之中得最勝之解，在佛的菩提上得廣大之解，在菩薩之願上未曾休息，窮盡一切劫心不疲倦，對一切苦不生厭離，一切眾魔所不能動搖，為一切諸佛之所護念，具足修行一切菩薩的苦行，修菩薩行精勤不懈，對於大乘之願恆不退轉。

「這位菩薩安住這難得行之後，在念念之中，能轉阿僧祇劫的生死，而不捨菩薩大願。若有眾生承事供養他，乃至只是見到、聽到，都能在阿耨多羅三藐三菩提上得不退轉。

「這位菩薩雖然了知眾生非有，卻不捨一切眾生界。譬如船師，不住此岸，不住彼岸，不住中流，卻能運度此岸的眾生到達彼岸，因為往返沒有休息的緣故。菩薩摩訶薩也是這樣，不住生死，不住涅槃，也不住生死的中流，而能運度此岸的眾生，安置在彼岸安隱無畏、沒有憂惱之處。也不在眾生的數目上有所執著，不捨一個眾生而著多個眾生，不捨多個眾生而著一個眾生；不增眾生界，不減眾生界；不生眾生界，不滅眾生界；不盡眾生界，不長眾生界；不分別眾生界，不使眾生界成二。

「為什麼呢？因為菩薩深入眾生界如同法界，眾生界與法界沒有二。在無二之法中，無增、無減，無生、無滅，無有、無無，無取、無依，無著、無二。為什麼呢？因為菩薩了達一切法與法界無二的緣故。

「菩薩這樣以善方便進入深法界，安住在無相之中，以清淨之相莊嚴他的身，了達法無自性而能分別一切法相，不取眾生而能了知眾生之數，不著世界而現身於佛剎，不分別法而善入佛法，深達義理而廣演言教，了達一切法離欲的真際而不斷菩薩之道、不退菩薩之行，常勤修習無盡之行，自在地進入清淨法界。

「譬如鑽木而生出火來，火所成之事無量而火不滅。菩薩也是這樣，度化眾生之事沒有窮盡，而在世間常住不滅；不是究竟，也不是不究竟；不是取，也不是不取；不是依，也不是無依；不是世法，也不是佛法；不是凡夫，也不是得果之人。

「菩薩成就了這樣的難得之心，修菩薩行的時候，不說二乘之法，不說佛法；不說世間，不說世間法；不說眾生，不說無眾生；不說垢，不說淨。為什麼呢？因為菩薩知道一切法無染、無取、不轉、不退的緣故。

「菩薩在這樣寂滅微妙甚深最勝之法中修行的時候，也不生起這樣的念頭：『我現在修這個行、我已經修了這個行、我將要修這個行。』不執著蘊、界、處，不執著內世間、外世間、內外世間，所發起的大願、諸波羅蜜以及一切法，都無所著。為什麼呢？因為法界之中沒有一個法叫作：趣向聲聞乘、趣向獨覺乘，沒有一個法叫作：趣向菩薩乘、趣向阿耨多羅三藐三菩提，沒有一個法叫作：趣向凡夫界，沒有一個法叫作：趣向染、趣向淨、趣向生死、趣向涅槃。為什麼呢？因為諸法無二、無不二的緣故。

「譬如虛空，在十方之中，無論過去、未來、現在，求它都不可得，然而並非沒有虛空。菩薩這樣觀一切法都不可得，然而並非沒有一切法；如實而沒有變異，不失所作，普遍示現修行菩薩諸行；不捨大願，調伏眾生，轉正法輪；不壞因果，也不違背平等妙法，普遍與三世諸如來平等；不斷佛種，不壞實相；深入於法，辯才無盡；聞法不著，到達法的淵底；善能開演，心無所畏；不捨佛住，不違世法，普現世間而不著世間。

「菩薩這樣成就難得的智慧心，修習諸行，從三惡趣之中拔出眾生，教化調伏，安置在三世諸佛的道中，讓他們不動搖。又作這樣的念頭：『世間眾生不知恩報，互相仇對，邪見執著，迷惑顛倒，愚癡無智，沒有信心，隨逐惡友，起種種惡慧，貪愛、無明、種種煩惱全都充滿——這正是我修菩薩行的地方。假設有知恩的、聰明的、有慧解的人，以及善知識充滿世間，我倒不在那裡修菩薩行。為什麼呢？我對於眾生，沒有偏親偏疏，沒有所冀望，乃至不求一縷一毫，以及一個字的讚美之言。窮盡未來劫修菩薩行，未曾有一念是為了自己；只想度脫一切眾生，讓他們清淨，永遠得到出離。為什麼呢？在眾生之中作明導的人，法本來就應該如此，不取不求；只為眾生修菩薩道，讓他們得以到達安隱的彼岸，成阿耨多羅三藐三菩提。』這就叫作菩薩摩訶薩的第八難得行。

行九 善法行：作清涼法池，得十陀羅尼與十無盡辯

「佛子！什麼是菩薩摩訶薩的善法行呢？這位菩薩為一切世間的天、人、魔、梵、沙門、婆羅門、乾闥婆等，作清涼的法池，攝持正法，不斷佛種；

「因為得到清淨光明陀羅尼（總持）的緣故，說法授記，辯才無盡；因為得到具足義陀羅尼的緣故，義辯無盡；因為得到覺悟實法陀羅尼的緣故，法辯無盡；因為得到訓釋言辭陀羅尼的緣故，辭辯無盡；因為得到無邊文句無盡義無礙門陀羅尼的緣故，無礙辯無盡；因為得到佛灌頂陀羅尼灌他的頂的緣故，歡喜辯無盡；因為得到不由他悟陀羅尼門的緣故，光明辯無盡；因為得到同辯陀羅尼門的緣故，同辯無盡；因為得到種種義身、句身、文身中訓釋陀羅尼門的緣故，訓釋辯無盡；因為得到無邊旋陀羅尼的緣故，無邊辯無盡。

「這位菩薩大悲堅固，普遍攝受眾生，在三千大千世界之中變身為金色，施作佛事；隨著眾生的根性欲樂，以廣長之舌，在一種音聲之中現出無量音聲，應時說法，都讓他們歡喜。

「假使有不可說種種業報的無數眾生，共同聚會在一處，那個法會廣大得充滿不可說世界，菩薩在那個眾會之中坐著。這裡面的眾生，一一都有不可說阿僧祇那麼多的口，每一個口能發出百千億那由他那麼多的音聲，同時發聲，各有不同的言辭，各有不同的所問；菩薩在一念之中，全都能領受，全都替他們酬答，讓他們除去疑惑。像在一個眾會之中這樣，在不可說的眾會之中，也都這樣。

「其次，假使一個毛端之處，念念之中出現不可說不可說的道場眾會；一切毛端之處，也都這樣。窮盡未來劫，那個劫可以窮盡，而眾會沒有窮盡。這些眾會，在念念之中，以各別的言辭、各別的所問來問；菩薩在一念之中，全都能領受，沒有怖、沒有怯，沒有疑、沒有謬誤，而作這樣的念頭：『假設一切眾生以這樣的語業一齊來問我，我為他們說法無斷無盡，都讓他們歡喜，安住在善道之中；又讓他們善解一切言辭，能為眾生說種種法，而對於言語沒有分別。假使有不可說不可說的種種言辭前來問難，我一念之間全都領受，一音之中全都酬答，普遍讓他們開悟，沒有遺漏。因為得到一切智灌頂的緣故，因為得到無礙藏的緣故，因為得到一切法圓滿光明的緣故，具足一切智智的緣故。』

「佛子！這位菩薩摩訶薩安住善法行之後，能自己清淨，也能以無所著的方便而普遍饒益一切眾生，卻不見有一個眾生是被他度出離的。就像在這三千大千世界這樣，乃至在不可說的三千大千世界，也這樣變身金色，妙音具足，在一切法上沒有障礙而作佛事。

「佛子！這位菩薩摩訶薩成就十種身。就是：入無邊法界非趣之身（滅一切世間的緣故）、入無邊法界諸趣之身（生一切世間的緣故）、不生之身（安住無生平等法的緣故）、不滅之身（一切滅與言說皆不可得的緣故）、不實之身（得如實的緣故）、不妄之身（隨所應而現的緣故）、不遷之身（離開死此生彼的緣故）、不壞之身（法界之性無壞的緣故）、一相之身（三世語言之道斷絕的緣故）、無相之身（善能觀察法相的緣故）。

「菩薩成就這樣的十種身，為一切眾生作房舍，長養一切善根的緣故；為一切眾生作救護，讓他們得大安隱的緣故；為一切眾生作歸依，給他們作大依處的緣故；為一切眾生作導引，讓他們得無上出離的緣故；為一切眾生作師，讓他們進入真實之法的緣故；為一切眾生作燈，讓他們明見業報的緣故；為一切眾生作光，讓他們照見甚深妙法的緣故；為一切三世作火炬，讓他們曉悟實法的緣故；為一切世間作照明，讓他們進入光明地的緣故；為一切諸趣作明燈，示現如來自在的緣故。佛子！這就叫作菩薩摩訶薩的第九善法行。菩薩安住這個行，為一切眾生作清涼法池，能窮盡一切佛法之源的緣故。

行十 真實行：成就誠諦之語，如說能行，如行能說

「佛子！什麼是菩薩摩訶薩的真實行呢？這位菩薩成就第一誠諦之語，如他所說的都能做到，如他所做的都能說出。

「這位菩薩學三世諸佛的真實語，進入三世諸佛的種性，與三世諸佛的善根同等，得三世諸佛無二之語，隨如來而學，智慧成就。

「這位菩薩成就知眾生是處非處之智（知何者有此道理、何者無此道理）、知去來現在業報之智、知諸根利鈍之智、知種種界之智、知種種解之智、知一切至處道之智、知諸禪解脫三昧垢淨起時非時之智、知一切世界宿住隨念之智、天眼之智、漏盡之智，而不捨一切菩薩行。為什麼呢？因為想教化一切眾生，全都讓他們清淨的緣故。

「這位菩薩又生起這樣的增上之心：『若我不讓一切眾生安住無上解脫之道，而我先成就阿耨多羅三藐三菩提，那就違背了我的本願，是不應該的。所以，一定要先讓一切眾生得無上菩提、無餘涅槃，然後我才成佛。為什麼呢？並不是眾生請我發心，是我自己為眾生作不請之友，想要先讓一切眾生滿足善根、成就一切智。所以，我為最勝，因為不著一切世間的緣故；我為最上，因為安住無上調御之地的緣故；我為離翳，因為了解眾生無際的緣故；我為已辦，因為本願成就的緣故；我為善變化，因為菩薩功德莊嚴的緣故；我為善依怙，因為三世諸佛所攝受的緣故。』

「這位菩薩摩訶薩因為不捨本願的緣故，得以進入無上智慧莊嚴，利益眾生，全都讓他們滿足；隨著本誓願，全都得到究竟；在一切法之中智慧自在，讓一切眾生普遍得到清淨；念念遍遊十方世界，念念普詣不可說不可說諸佛國土，念念全都見到不可說不可說諸佛以及佛所莊嚴的清淨國土，示現如來自在神力。

「普遍法界、虛空界，這位菩薩現出無量之身，普入世間而無所依；在他的身中，現出一切剎土、一切眾生、一切諸法、一切諸佛。

「這位菩薩知道眾生種種想、種種欲、種種解、種種業報、種種善根，隨他們之所應，為他們現身而調伏他們；觀察諸菩薩如幻、一切法如化、佛出世如影、一切世間如夢，得到義身、文身的無盡藏；正念自在，決定了知一切諸法；智慧最勝，進入一切三昧的真實之相，安住在一性無二之地。

「菩薩摩訶薩因為眾生都執著於二，就安住大悲，修行這樣寂滅之法，得佛的十力，進入因陀羅網法界，成就如來無礙解脫、人中雄猛的大師子吼；得無所畏，能轉無礙清淨法輪；得智慧解脫，了知一切世間境界；斷絕生死的迴流，進入智慧的大海；為一切眾生護持三世諸佛的正法，到達一切佛法之海實相的源底。

「菩薩安住這真實行之後，一切世間的天、人、魔、梵、沙門、婆羅門、乾闥婆、阿脩羅等，凡有親近他的，都讓他們開悟，歡喜清淨。這就叫作菩薩摩訶薩的第十真實行。」

現證分（澄觀科）：大地六種震動，天雨眾供

那時，因為佛的神力的緣故，十方各有佛剎微塵數那麼多的世界六種震動，就是：動、遍動、等遍動，起、遍起、等遍起，涌、遍涌、等遍涌，震、遍震、等遍震，吼、遍吼、等遍吼，擊、遍擊、等遍擊。天上降下妙華、天香、天末香、天鬘、天衣、天寶、天莊嚴具，演奏天樂之音，放出天上的光明，演暢諸天微妙的音聲。像這個世界的夜摩天宮，說十行法時所現的神變一樣；十方世界，也都是這樣。

證成分（澄觀科）：十方同名功德林的菩薩來會作證

又因為佛的神力的緣故，十方每一方各過十萬佛剎微塵數那麼多世界之外，有十萬佛剎微塵數那麼多的菩薩，一齊來到這片國土，充滿十方，對功德林菩薩說：

「佛子！好啊！好啊！你善能演說諸菩薩行。我們一切都同一個名號，叫作功德林，所住的世界都名為功德幢，那些國土的如來都同一個名號，叫作普功德。我們在佛的處所，也說這個法；眾會眷屬、言辭義理，也都是這樣，沒有增減。佛子！我們都是承著佛的神力，來進入這個法會，為你作證：十方世界，也都是這樣。」

說頌之緣起

那時，功德林菩薩承著佛的神力，普觀十方一切眾會以及於法界，為了要讓佛的種性不斷絕的緣故，為了要讓菩薩的種性清淨的緣故，為了要讓願的種性不退轉的緣故，為了要讓行的種性常相續的緣故，為了要讓三世的種性全都平等的緣故，為了要攝三世一切佛的種性的緣故，為了要開演所種的諸善根的緣故，為了要觀察一切諸根、欲解、煩惱、習氣、心行所作的緣故，為了要照了一切佛的菩提的緣故，而說偈頌說：

重頌（一）：一心敬禮十力尊

「一心敬禮十力世尊，他離垢清淨，見一切而無礙， 境界深遠沒有可比的，是安住在如虛空之道中的人。

重頌（二）：過去人中諸最勝

「過去人中的諸位最勝者，功德無量而無所著， 勇猛第一沒有能等同的，那位離塵者所行的正是這條道。

「現在十方諸國土之中，善能開演第一義， 離開種種過惡而最清淨，那位無依者所行的正是這條道。

「未來所有的人中師子，周遍遊行於法界， 已經發起諸佛的大悲心，那位饒益者所行的正是這條道。

「三世所有無可比的世尊，自然地除滅愚癡黑暗， 於一切法都平等，那位大力之人所行的正是這條道。

重頌（三）：普見無量無邊界

「普見無量無邊的世界，一切諸有以及諸趣， 見了之後他的心不起分別，那位無動者所行的正是這條道。

「法界所有的一切都明了，於第一義最清淨， 永遠破除瞋、慢與愚癡，那位功德者所行的正是這條道。

「於諸眾生善能分別，全都悟入法界的真實性， 自然覺悟而不由他人，那位等虛空者所行的正是這條道。

「窮盡虛空所有的諸國土，全都前往說法廣為開示曉諭， 所說的清淨而無人能壞，那位勝牟尼所行的正是這條道。

「具足堅固而不退轉，成就尊重最勝之法， 願力無盡而到達彼岸，那是善修者所行之道。

「無量無邊的一切地，廣大甚深的微妙境界， 全都能知見沒有遺漏，那是論師子所行之道。

「一切句義都明了，所有的異論全都摧伏， 於法決定沒有疑惑，那位大牟尼所行的正是這條道。

重頌（四）：遠離世間諸過患

「遠離世間種種過患，普遍給予眾生安隱之樂， 能作無等的大導師，那位勝德者所行的正是這條道。

「恆常以無畏施給眾生，普遍讓一切都歡欣慶悅， 他的心清淨離開染濁，那位無等者所行的正是這條道。

「意業清淨極為調善，離開種種戲論沒有口過， 威光圓滿為眾人所欽敬，那位最勝者所行的正是這條道。

「入真實義而到達彼岸，安住功德之處心永寂靜， 諸佛護念恆常不忘，那位滅有者所行的正是這條道。

「遠離於我而無惱害，恆常以大音宣揚正法， 十方國土無所不周遍，那位絕譬者所行的正是這條道。

重頌（五）：檀波羅蜜已成滿

「檀波羅蜜（布施到彼岸）已經成滿，百福之相好所莊嚴， 眾生見到的都欣悅，那位最勝慧所行的正是這條道。

「智慧之地甚深難以進入，能以妙慧善巧安住， 他的心究竟不動搖，那位堅固行所行的正是這條道。

「法界所有的一切都能入，隨所入之處都得究竟， 神通自在無所不該攝，那位法光明所行的正是這條道。

「諸位無等等的大牟尼，勤修三昧而無二相， 心常在定中樂於寂靜，那位普見者所行的正是這條道。

「微細的與廣大的諸國土，更相涉入而各有差別， 如其境界全都了知，那位智山王所行的正是這條道。

「意常明潔而離種種垢，於三界之中無所貪著， 護持眾戒而到達彼岸，這位淨心者所行的正是這條道。

「智慧無邊不可言說，普遍法界虛空界， 善能修學而安住其中，那位金剛慧所行的正是這條道。

「三世一切佛的境界，以智慧善入而全都周遍， 未曾暫時生起疲厭之心，那位最勝者所行的正是這條道。

重頌（六）：善能分別十力法

「善能分別十力之法，了知一切至處之道， 身業無礙而得自在，那位功德身所行的正是這條道。

「十方無量無邊的世界，所有一切的眾生， 我都救護而不捨棄，那位無畏者所行的正是這條道。

「於諸佛法勤加修習，心常精進不懈怠疲倦， 淨治一切諸世間，那位大龍王所行的正是這條道。

「了知眾生的根性各不相同，欲樂與勝解無量而各有差別， 種種諸界都能明達，這位普入者所行的正是這條道。

「十方世界無量的剎土，全都前往受生沒有數量， 未曾一念生起疲厭，那位歡喜者所行的正是這條道。

「普放無量的光明之網，照耀一切諸世間， 他的光所照之處都入於法性，這位善慧者所行的正是這條道。

「震動十方諸國土，無量億數那由他， 卻不讓眾生有驚怖，這是利世者所行之道。

重頌（七）：善解一切語言法

「善解一切語言之法，問難酬答都得究竟， 聰哲辯慧無所不知，這是無畏者所行之道。

「善解覆與仰的諸國土，分別思惟而得究竟， 全都讓他們安住在無盡之地，這是勝慧者所行之道。

「功德無量那由他，為求佛道而全都修習， 於其中一切都到達彼岸，這是無盡行所行之道。

「超出世間的大論師，辯才第一而作師子吼， 普遍讓群生到達彼岸，這是淨心者所行之道。

「諸佛灌頂的第一之法，他已得此法而灌其頂， 心恆常安住正法之門，那位廣大心所行的正是這條道。

「一切眾生無量差別，了達他們的心而全都周遍， 決定護持佛的法藏，那位如須彌者所行的正是這條道。

「能在每一種語言之中，普為示現無量的音聲， 讓那些眾生隨其類而理解，這位無礙見所行的正是這條道。

「一切文字語言之法，以智都善入而不起分別， 安住在真實境界之中，這是見性者所行之道。

「安住在甚深的大法海，善能印定一切法， 了達法無相的真實之門，這是見實者所行之道。

重頌（八）：一一佛土皆往詣

「一一佛土都前往詣見，窮盡無量無邊的劫數， 觀察思惟不曾暫停，這是匪懈者所行之道。

「無量無數的諸位如來，種種名號各不相同， 於一毛端之處全都明見，這是淨福者所行之道。

「一毛端之處見到諸佛，其數無量不可言說， 一切法界也都是這樣，那些佛子所行的正是這條道。

「無量無邊無數的劫，在一念之中全都明見， 知道它的長短沒有定相，這是解脫行所行之道。

「能讓見到他的人不空過，都在佛法上種下因緣， 而對所作的事心無貪著，那些最勝者所行的正是這條道。

「那由他劫常常值遇佛，終究不起一念疲厭， 他的心歡喜轉而更增長，這是不空見所行之道。

「窮盡無量無邊的劫數，觀察一切眾生界， 未曾見有一個眾生可得，這是堅固士所行之道。

「修習無邊的福智之藏，普作清涼的功德之池， 利益一切群生，那位第一人所行的正是這條道。

「法界所有的諸種品類，普遍虛空沒有數量， 了知它們都是依言說而住，這是師子吼所行之道。

「能在每一個三昧之中，普入無數的諸三昧， 全都到達法門幽奧之處，這位論月者所行的正是這條道。

重頌（九）：忍力勤修到彼岸

「忍力勤修而到達彼岸，能忍最勝的寂滅之法， 他的心平等不動搖，這是無邊智所行之道。

「在一個世界的一個坐處，他的身不動而恆常寂然， 卻在一切處普現其身，那位無邊身所行的正是這條道。

「無量無邊的諸國土，全都讓它們共入一微塵之中， 普能包容而沒有障礙，那位無邊思所行的正是這條道。

重頌（十）：了達是處及非處

「了達是處以及非處，於諸力之處普能悟入， 成就如來最上之力，那是第一力所行之道。

「過去未來現在之世，無量無邊的諸業報， 恆常以智慧全都了知，這是達解者所行之道。

「了達世間的時與非時，如所應而調伏眾生， 全都順其所宜而不失，這是善了者所行之道。

「善守身語以及意業，恆常讓它們依法而修行， 離開種種取著而降伏眾魔，這是智心者所行之道。

「於諸法之中得善巧，能入真如平等之處， 辯才宣說沒有窮盡，這是佛行者所行之道。

「陀羅尼門已經圓滿，善能安住無礙之藏， 於諸法界全都通達，這是深入者所行之道。

「三世所有的一切佛，全都與他心等而智慧同， 一性一相沒有差殊，這是無礙種所行之道。

「已經決去一切愚癡的翳膜，深入廣大的智慧之海， 普施眾生清淨之眼，這是有目者所行之道。

「已具足一切諸導師之德，平等神通而無二行， 獲得如來的自在之力，這是善修者所行之道。

「遍遊一切諸世間，普降無邊的妙法之雨， 全都讓他們於義得決了，這是法雲者所行之道。

「能於佛的智慧以及解脫，深生淨信永不退轉， 以信而生出智慧之根，這是善學者所行之道。

「能在一念之中全都了知，一切眾生沒有遺餘， 了達那些眾生心的自性，這是達無性者所行之道。

重頌（十一）：法界一切諸國土

「法界一切諸國土，全都能化往而沒有數量， 他的身最微妙絕無等倫，這是無比行所行之道。

「佛剎無邊而沒有數量，無量諸佛在其中， 菩薩在那裡全都現前，親近供養而生尊重。

「菩薩能以獨一之身，入於三昧而寂定， 卻讓人見到他的身無有數量，一一都從三昧而起。

「菩薩所住的最為深妙，所行所作超越戲論， 他的心清淨常懷悅樂，能讓眾生全都歡喜。

「諸根的方便各有差別，能以智慧全都明見， 而了知諸根無所依，這是調伏難調者所行之道。

「能以方便善巧分別，於一切法得自在， 十方世界各不相同，全都在其中作佛事。

「諸根微妙行也是這樣，能為眾生廣說法， 誰聽聞了不歡欣慶悅呢？這是等虛空者所行之道。

「智眼清淨無與倫比，於一切法全都明見， 這樣的智慧善巧分別，這是無等者所行之道。

「所有無盡的廣大福德，一切修行都使它究竟， 讓眾生全都清淨，這是無比者所行之道。

重頌（十二）：普勸修成助道法

「普勸修成助道之法，全都讓他們得住方便之地， 度脫眾生沒有數量，卻未曾暫時生起眾生之想。

「一切機緣全都觀察，先護他們的心意讓他們無諍， 普示眾生安隱之處，這是方便者所行之道。

「成就最上第一之智，具足無量無邊之智， 於諸四眾之中無所畏，這是方便智所行之道。

「一切世界以及諸法，全都能遍入而得自在， 也進入一切眾會之中，度脫群生沒有數量。

「十方一切國土之中，擊大法鼓覺悟群生， 為法施之主最為無上，這是不滅者所行之道。

「一身結跏而端正坐，充滿十方無量剎土， 卻讓他的身不覺迫隘，這是法身者所行之道。

「能在一義一文之中，演說無量無邊之法， 而它的邊際不可得，這是無邊智所行之道。

「於佛的解脫善加修學，得佛的智慧沒有障礙， 成就無畏而為世間之雄，這是方便者所行之道。

重頌（十三）：了知十方世界海

「了知十方的世界海，也知道一切的佛剎海， 智海法海全都了知，眾生見到的都歡欣慶悅。

「或者現入胎以及初生，或者現於道場成正覺， 這樣都讓世間見到，這是無邊者所行之道。

「無量億數的國土之中，示現他的身入涅槃， 實在並沒有捨願而歸於寂滅，這是雄論者所行之道。

「堅固微密的一妙身，與佛平等沒有差別， 隨著眾生各有不同的見，這是一實身者所行之道。

「法界平等沒有差別，具足無量無邊之義， 樂於觀一相而心不移，這是三世智者所行之道。

重頌（十四）：於諸眾生及佛法

「於諸眾生以及佛法，建立加持全都究竟， 所有的持力等同於佛，最上持者所行的正是這條道。

「神足無礙猶如佛一樣，天眼無礙最為清淨， 耳根無礙善能聽聞，這是無礙意所行之道。

「所有神通全都具足，隨他的智慧全都成就， 善知一切無可比擬，這是賢智者所行之道。

「他的心正定不搖動，他的智廣大沒有邊際， 所有的境界都能明達，這是一切見者所行之道。

「已經到達一切功德的彼岸，能隨次第度脫眾生， 他的心畢竟沒有厭足，這是常勤者所行之道。

「三世所有的諸佛之法，於此一切都能知見， 從如來的種性而生，那些佛子所行的正是這條道。

「隨順的言辭已經成就，乖違的談論善能摧伏， 常能趣向佛的菩提，這是無邊慧者所行之道。

「一光照觸沒有涯限，十方國土全都充遍， 普遍讓世間得大光明，這是破闇者所行之道。

「隨他們所應見、所應供養，為他們現如來清淨之身， 教化眾生百千億，莊嚴佛剎也是這樣。

重頌（十五）：為令眾生出世間

「為了讓眾生出離世間，一切妙行都加以修習， 這個行廣大沒有邊際，怎麼會有能知道它的人呢？

「假使分身多得不可言說，而與法界虛空一樣多， 一同稱揚他的功德，百千萬劫也不能窮盡。

「菩薩的功德沒有邊際，一切修行都已具足， 假使有無量無邊的佛，在無量劫之中也說不完。

「何況世間的天與人，一切聲聞以及緣覺， 能在無量無邊劫之中，讚歎稱揚而得究竟嗎？」

Entering concentration: the bodhisattva Merit Grove enters the bodhisattva samādhi of good reflection

At that time the bodhisattva Merit Grove, sustained by the Buddha’s spiritual power, entered the “bodhisattva samādhi of good reflection” (Chengguan explains the name thus: it skillfully accords with phenomena and principle, and discriminates without obstruction, and is therefore called good reflection).

The buddhas appear: the buddhas of the ten directions, alike named Merit Grove, empower him together

After he had entered this samādhi, beyond worlds as many as the dust motes of ten thousand buddha-lands in each of the ten directions, there were buddhas as many as the dust motes of ten thousand buddha-lands, all bearing one and the same name, Merit Grove. Together they appeared before the bodhisattva Merit Grove and said to him:

“Good indeed, son of the Buddha! You have been able to enter this samādhi of good reflection. Good man! This is the joint empowerment of you by buddhas of one and the same name, as many as the dust motes of ten thousand buddha-lands in each of the ten directions; it is also by the power of the past vows of the Tathāgata Vairocana, by the power of his majesty, and by the power of the good roots of the host of bodhisattvas, that you have entered this samādhi and expound the Dharma. This is in order to increase the Buddha’s wisdom; in order to enter deeply into the Dharma realm; in order to know the realm of beings; in order that what is entered be without obstruction; in order that what is practised be without hindrance; in order to obtain measureless skillful means; in order to take in the very nature of omniscience; in order to awaken to all dharmas; in order to know all the faculties; in order to be able to uphold and expound all dharmas — and what is to be expounded is this: to give rise to the ten kinds of practice of the bodhisattvas. Good man! You should, sustained by the Buddha’s majestic spiritual power, expound this Dharma.”

Empowerment by mind (Chengguan’s outline): the buddhas confer eleven kinds of wisdom

At that time the buddhas conferred on the bodhisattva Merit Grove unobstructed wisdom (penetrating all dharmas without being held up), unattached wisdom (not bound to what is known), uninterrupted wisdom (continuous and without a break), teacherless wisdom (awakening of oneself, not taught by another), undeluded wisdom (not benighted), undeviating wisdom (not altering, not branching off), unerring wisdom (not forgetting, not mistaking), measureless wisdom (not to be limited), unsurpassed wisdom (nothing able to surpass it), untiring wisdom (not flagging), and wisdom that cannot be taken away (not to be seized, not to be shaken). Why so? Because such is the power of this samādhi, and because the dharmas are of themselves so.

Empowerment by body and the part of arising (Chengguan’s outline): stroking the crown, rising from concentration

At that time the buddhas each stretched out a right hand and stroked the crown of the bodhisattva Merit Grove. The bodhisattva Merit Grove thereupon rose from his meditation and declared to the bodhisattvas seated there:

The part of the root (Chengguan’s outline): a bodhisattva’s practice is inconceivable, equal to the Dharma realm and the realm of space

“Sons of the Buddha! A bodhisattva’s practice is inconceivable, the same as the Dharma realm and the realm of space. Why so? Because a bodhisattva-mahāsattva practises by learning from the buddhas of the three times. Sons of the Buddha! What is the practice of a bodhisattva-mahāsattva? Sons of the Buddha! A bodhisattva-mahāsattva has ten kinds of practice, which the buddhas of the three times have expounded.

The listing: the names of the ten practices

“What are the ten? First is the practice of joy; second, the practice of benefiting; third, the practice of non-opposition; fourth, the practice of unbending; fifth, the practice without deluded confusion; sixth, the practice of good manifestation; seventh, the practice of non-attachment; eighth, the practice hard to attain; ninth, the practice of good dharmas; tenth, the practice of the real. These are the ten.

Practice one, the practice of joy: he is a great donor, and whatever he possesses he is able to give away

“Sons of the Buddha! What is a bodhisattva-mahāsattva’s practice of joy? Sons of the Buddha! This bodhisattva is a great donor: whatever he possesses he is able to give away. His mind is even, without the least regret or grudging; he does not look for reward, does not seek a good name, does not covet gain and support. It is only in order to rescue all beings, to gather in all beings, to benefit all beings; in order to learn the practice originally cultivated by the buddhas, to be mindful of the practice originally cultivated by the buddhas, to delight in the practice originally cultivated by the buddhas, to purify the practice originally cultivated by the buddhas, to increase the practice originally cultivated by the buddhas, to uphold the practice originally cultivated by the buddhas, to manifest the practice originally cultivated by the buddhas, to expound the practice originally cultivated by the buddhas, so that beings may leave suffering and gain happiness.

“Sons of the Buddha! When a bodhisattva-mahāsattva cultivates this practice, he can make all beings joyful and glad; and wherever in any quarter there is a land in want, by the power of his vow he takes birth there, born into a house noble and greatly rich, whose wealth and treasures have no exhaustion.

“Suppose that, thought after thought, measureless and countless beings come to where the bodhisattva is and say: ‘Sir! We are destitute, we have nothing to sustain us; hungry and gaunt, worn out past bearing, our very lives cannot be kept. We only pray that you will have compassion and pity, and give us the flesh of your body, so that we may obtain food and by it keep our lives!’ At that the bodhisattva at once gives it to them, making them joyful and satisfied in mind.

“In this way measureless hundreds of thousands of beings come to beg, and toward them the bodhisattva has never the least shrinking or timidity; on the contrary, his mind of loving-kindness and compassion increases. Because these beings all come to beg, and the bodhisattva, seeing them, is doubly joyful, he thinks in this way: ‘I have gained a great benefit! These beings are my field of merit, they are my good friends; without waiting for me to ask, without waiting for me to invite, they come to teach me to enter into the Buddha’s Dharma. I should now train myself in this way, not going against the wishes of any being.’

“He further thinks in this way: ‘May all the good roots I have already made, am now making, and shall hereafter make, cause me in the future, in all worlds and among all beings, to receive a vast body, and with the flesh of that body to fill and satisfy all beings hungry and suffering. And even if there be one small being not yet fully satisfied, I vow not to give up my life, and the flesh cut from my body shall likewise have no time of exhaustion. By these good roots, may I attain unsurpassed perfect awakening and enter great nirvāṇa; and may all beings who eat my flesh likewise attain unsurpassed perfect awakening, obtain even wisdom, be fully endowed with the dharmas of the buddhas, do the Buddha’s work on a vast scale, and even enter nirvāṇa without remainder. If there be one being whose mind is not satisfied, I shall in the end not realize unsurpassed perfect awakening.’

“The bodhisattva benefits beings in this way, and yet has no notion of a self, no notion of a being, no notion of existence, no notion of a life, no notion of the various kinds, no notion of a pudgala (the notion of one who undergoes the destinies), no notion of a person, no notion of a māṇava (the notion of a youth), no notion of an agent, no notion of an experiencer. He only contemplates the Dharma realm and the realm of beings, contemplates the dharma without bound, the dharma of emptiness, the dharma of nothing whatever, the dharma without characteristics, the dharma without substance, the dharma without place, the dharma without support, the dharma without doing. When he contemplates in this way, he does not see his own body, does not see the thing given, does not see the one who receives the gift, does not see a field of merit, does not see deeds, does not see retribution, does not see fruit, does not see a great fruit, does not see a small fruit.

“At that time the bodhisattva contemplates the bodies received by all beings, past, future, and present, and how they are straightway destroyed, and thinks in this way: ‘How strange indeed! Beings are deluded and without wisdom; in birth-and-death they receive countless bodies, perilous and frail, not remaining, quickly returning to destruction. Some have already been destroyed, some are being destroyed now, some are about to be destroyed, and yet they cannot use this unsolid body to seek that solid body. I should exhaustively learn what the buddhas have learned, realize omniscience, know all dharmas, and expound for beings the nature of dharmas — equal in the three times, conforming to quiescence, indestructible — so that they may forever gain peace and ease.’ Sons of the Buddha! This is called a bodhisattva-mahāsattva’s first practice, that of joy.

Practice two, the practice of benefiting: he guards pure moral discipline, and his mind clings to nothing in the five sense-objects

“Sons of the Buddha! What is a bodhisattva-mahāsattva’s practice of benefiting? This bodhisattva guards pure moral discipline; toward form, sound, smell, taste, and touch his mind clings to nothing at all, and he expounds it thus for beings as well. He does not seek majesty and power, does not seek high family, does not seek riches, does not seek fine appearance, does not seek kingship; clinging to nothing of all this, he only holds firmly to pure discipline, thinking in this way: ‘Holding pure discipline, I must certainly forsake all bondage, craving, feverish affliction, calamity, oppression, slander, and turbid confusion, and gain the even and right Dharma praised by the buddhas.’

“Sons of the Buddha! When the bodhisattva holds pure discipline in this way, suppose that within a single day countless hundreds of thousands of koṭis of nayutas of great evil demons come to where the bodhisattva is, each demon bringing measureless, countless hundreds of thousands of koṭis of nayutas of goddesses — every one of them skilled in devising means in the matter of the five desires, upright and beautiful, enough to sway and confuse a person’s mind — and holding in their hands all manner of precious playthings, meaning to come and confuse the bodhisattva’s intent upon the path. At that time the bodhisattva thinks in this way: ‘These five desires are dharmas that obstruct the path, and even obstruct unsurpassed awakening.’ Therefore he does not give rise to a single thought of desire, and his mind is as pure as a buddha’s. Only when it is for the skillful transforming of beings is there an exception, and even then he does not forsake the mind of omniscience.

“Sons of the Buddha! The bodhisattva will not, on account of desire, trouble a single being; he would rather give up body and life than ever do what troubles beings. Since the bodhisattva first saw a buddha, he has never given rise in his mind to a single thought of desire; how much less would he act on it? To say that he would act on it — there is no such possibility!

“At that time the bodhisattva only thinks in this way: ‘All beings, through the long night, think upon the five desires, incline toward the five desires, cling to the five desires; their minds are decidedly steeped and drowned in them, they drift along with the five desires and gain no freedom. I should now cause these demons and the goddesses, and all beings, to abide in unsurpassed discipline; and having abided in pure discipline, that their minds should not turn back from omniscience, that they should attain unsurpassed perfect awakening, and even enter nirvāṇa without remainder. Why so? This is the work we ought to do, and we should train ourselves in this way in accordance with the buddhas.

“‘Having trained in this way, one leaves behind all manner of evil conduct, the view that reckons a self, and ignorance; and with wisdom one enters all the Buddha’s dharmas and expounds them for beings, causing them to remove inversion. Yet one should know: apart from beings there is no separate inversion, and apart from inversion there are no separate beings; it is not that within inversion there are beings, nor that within beings there is inversion; nor is inversion the same as beings, nor are beings the same as inversion; inversion is not an inner dharma, inversion is not an outer dharma; beings are not an inner dharma, beings are not an outer dharma. All dharmas are false and unreal, swift to arise and swift to cease, with no solidity to speak of, like a dream, like a shadow, like an illusion, like a conjuration, deluding and confusing the foolish.

“‘One who is able to understand thus can be aware of all conditioned activities, penetrate birth-and-death and nirvāṇa alike, and realize the Buddha’s awakening; he is himself delivered and causes others to be delivered; is himself liberated and causes others to be liberated; is himself tamed and causes others to be tamed; is himself quiescent and causes others to be quiescent; is himself at peace and causes others to be at peace; is himself free of defilement and causes others to be free of defilement; is himself pure and causes others to be pure; himself attains nirvāṇa and causes others to attain nirvāṇa; is himself happy and causes others to be happy.’

“Sons of the Buddha! This bodhisattva further thinks in this way: ‘I should accord with all the tathāgatas, leave behind all worldly conduct, be fully endowed with all the dharmas of the buddhas, abide in the unsurpassed place of evenness, regard beings with an even mind, understand clearly the various objective realms, leave behind the various faults, cut off the various discriminations, cast off the various clingings, come forth with skill, and let my mind abide constantly in the deep wisdom that is unsurpassed, beyond speech, without support, unmoving, measureless, boundless, inexhaustible, and without form.’ Sons of the Buddha! This is called a bodhisattva-mahāsattva’s second practice, that of benefiting.

Practice three, the practice of non-opposition: he constantly cultivates the dharma of forbearance, humble and reverent

“Sons of the Buddha! What is a bodhisattva-mahāsattva’s practice of non-opposition? This bodhisattva constantly cultivates the dharma of forbearance, humble and reverent; he does not harm himself, does not harm others, does not harm both; does not grasp at himself, does not grasp at others, does not grasp at both; does not cling to himself, does not cling to others, does not cling to both; nor does he covet fame and gain, but only thinks in this way: ‘I should constantly expound the Dharma for beings, so that they may leave all evil and cut off greed, hatred, delusion, arrogance, concealment (the covering up of one’s own faults), stinginess and envy, flattery and deceit, and so that they may abide constantly in forbearance and gentleness.’

“Sons of the Buddha! The bodhisattva has accomplished such forbearance. Suppose that beings numbering a hundred thousand koṭis of nayutas of asaṃkhyeyas come to where he is, and each being conjures up a hundred thousand koṭis of nayutas of asaṃkhyeyas of mouths, and each mouth utters a hundred thousand koṭis of nayutas of asaṃkhyeyas of utterances, namely: words that cannot be delighted in, words that are not of good dharmas, words that do not please the mind, words that cannot be loved, words that are not those of the humane and worthy, words that are not those of noble wisdom, words not in accord with the noble ones, words not to be approached by the noble ones, words deeply to be loathed, words not to be borne to hear — with these utterances they revile the bodhisattva. And each of these beings further has a hundred thousand koṭis of nayutas of asaṃkhyeyas of hands, and each hand grasps a hundred thousand koṭis of nayutas of asaṃkhyeyas of weapons with which to press upon and harm the bodhisattva. In this way asaṃkhyeya kalpas pass, without ever a rest.

“The bodhisattva, suffering such extreme torment, the hair of his body standing on end and his life about to be cut off, thinks in this way: ‘If, because of this suffering, my mind should be moved and confused, then I would be one who cannot tame himself, cannot guard himself, cannot understand himself, cannot cultivate himself, cannot rightly settle himself, cannot be quiescent himself, cannot cherish himself, and who gives rise to clinging — how then could I make the minds of others pure?’

“The bodhisattva then further thinks in this way: ‘From beginningless kalpas I have dwelt in birth-and-death and undergone all manner of suffering and affliction.’ Having reflected thus, he again and again urges himself on, making his mind pure and so gaining joy. Well able to regulate himself, he can abide in the Buddha’s Dharma, and he causes beings likewise to gain this Dharma.

“He reflects further: ‘This body is empty and still, without self and without what belongs to self, with nothing real to be found, its nature empty and not two; whether suffering or pleasure, there is nothing whatever, because dharmas are empty. I should understand this clearly and expound it widely for others, so that all beings may extinguish this view. Therefore, though I now undergo this bitter torment, I should bear it: for the sake of being loving and mindful toward beings; for the sake of benefiting beings; for the sake of bringing beings peace and happiness; for the sake of pitying beings; for the sake of gathering beings in; for the sake of not abandoning beings; for the sake of my own awakening; for the sake of causing others to awaken; for the sake of a mind that does not turn back; for the sake of heading toward the Buddha’s path.’ This is called a bodhisattva-mahāsattva’s third practice, that of non-opposition.

Practice four, the practice of unbending: he cultivates every kind of vigour, only in order to cut off delusion and deliver beings

“Sons of the Buddha! What is a bodhisattva-mahāsattva’s practice of unbending? This bodhisattva cultivates every kind of vigour, namely: foremost vigour, great vigour, excellent vigour, especially excellent vigour, supremely excellent vigour, supremely marvellous vigour, high vigour, unsurpassed vigour, unequalled vigour, and universally pervading vigour.

“His nature is without the three poisons, his nature is without arrogance, his nature does not conceal faults, his nature is without stinginess and envy, his nature is without flattery and deceit, his nature has shame and conscience of itself; in the end he does not practise vigour in order to trouble a single being, but practises vigour only in order to cut off all afflictions; practises vigour only in order to pull up the root of all delusion; practises vigour only in order to remove all habitual tendencies; practises vigour only in order to know the whole realm of beings; practises vigour only in order to know how all beings die here and are born there; practises vigour only in order to know the afflictions of all beings; practises vigour only in order to know what the minds of all beings delight in; practises vigour only in order to know the objective realms of all beings; practises vigour only in order to know whether the faculties of all beings are superior or inferior; practises vigour only in order to know the mental conduct of all beings; practises vigour only in order to know the whole Dharma realm; practises vigour only in order to know the root nature of all the Buddha’s dharmas; practises vigour only in order to know the evenness of all the Buddha’s dharmas; practises vigour only in order to know the evenness of the three times; practises vigour only in order to obtain the light of wisdom of all the Buddha’s dharmas; practises vigour only in order to realize the wisdom of all the Buddha’s dharmas; practises vigour only in order to know the one real character of all the Buddha’s dharmas; practises vigour only in order to know that all the Buddha’s dharmas are without bound; practises vigour only in order to obtain the vast, decisive, skillful wisdom of all the Buddha’s dharmas; practises vigour only in order to obtain the wisdom that distinguishes and expounds the phrases and meanings of all the Buddha’s dharmas.

“Sons of the Buddha! When a bodhisattva-mahāsattva has accomplished such a practice of vigour, suppose someone says to him: ‘Can you, for the sake of the beings of countless worlds, for the sake of each single one of them, remain in the Avīci hell for countless kalpas and undergo every suffering, so that those beings may each meet countless buddhas appearing in the world, and by seeing the buddhas undergo every happiness, and even enter nirvāṇa without remainder; and only then accomplish unsurpassed perfect awakening? Can you?’ He answers: ‘I can.’

“Suppose someone further says: ‘There are measureless asaṃkhyeyas of great oceans, and you must dry them up with the tip of a single hair; there are measureless asaṃkhyeyas of worlds, and all must be ground into dust. Those drops of water and those motes of dust must be counted one by one, and their number wholly known. For the sake of beings you must pass so many kalpas, thought after thought undergoing suffering without a break.’ The bodhisattva does not, on hearing this, give rise to a single thought of regret; on the contrary, his joy and exultation increase all the more, and he deeply congratulates himself on gaining a great benefit: ‘Because there is such power in me, I can cause those beings forever to escape all suffering.’ By such skillful means as he practises, the bodhisattva causes all beings in every world to enter at last into nirvāṇa without remainder. This is called a bodhisattva-mahāsattva’s fourth practice, that of unbending.

Practice five, the practice of parting from deluded confusion: he accomplishes right mindfulness, and his mind is not scattered

“Sons of the Buddha! What is a bodhisattva-mahāsattva’s practice of parting from deluded confusion? This bodhisattva accomplishes right mindfulness; his mind is not scattered, is firm and unmoving, supremely pure, vast and measureless, and without confusion.

“Because of this right mindfulness, he well understands all the speech of the world and can uphold the utterance of the dharmas that transcend the world. Namely: he can uphold the utterance of dharmas that are form and dharmas that are not form; can uphold the utterance that establishes the own-nature of form; and so on to being able to uphold the utterance that establishes the own-nature of feeling, perception, formations, and consciousness — and his mind is without deluded confusion. In the world, dying here and being born there, his mind is without deluded confusion; entering the womb and leaving the womb, his mind is without deluded confusion; giving rise to the intent upon awakening, his mind is without deluded confusion; serving good friends, his mind is without deluded confusion; diligently cultivating the Buddha’s Dharma, his mind is without deluded confusion; becoming aware of the works of demons, his mind is without deluded confusion; leaving behind the deeds of demons, his mind is without deluded confusion; cultivating bodhisattva practice through kalpas beyond speech, his mind is without deluded confusion.

“This bodhisattva, having accomplished such measureless right mindfulness, through measureless asaṃkhyeya kalpas hears the true Dharma from the buddhas, from bodhisattvas, and from good friends. Namely: the most profound Dharma, the vast Dharma, the adorned Dharma, the Dharma of every kind of adornment, the Dharma of expounding every kind of name-body, phrase-body, and syllable-body, the Dharma of bodhisattva adornment, the unsurpassed Dharma of the light of the Buddha’s spiritual power, the pure Dharma of right aspiration and decisive understanding, the Dharma that clings to nothing in the world, the Dharma that distinguishes everything in the world, the exceedingly vast Dharma, the Dharma that parts from the film of delusion and illumines all beings, the Dharma of what is common and what is not common to all worlds, the unsurpassed Dharma of bodhisattva wisdom, the Dharma of the freedom of omniscience. When the bodhisattva has heard such dharmas, then through asaṃkhyeya kalpas he does not forget them or lose them; his mind is constantly mindful of them, without a break. Why so? Because when a bodhisattva-mahāsattva cultivates every practice through measureless kalpas, he never troubles a single being so as to make him lose right mindfulness; he does not destroy the true Dharma, does not cut off good roots, and his mind constantly increases in vast wisdom.

“Further, this bodhisattva-mahāsattva cannot be confused by any kind of sound. Namely: loud and great sounds, coarse and turbid sounds, sounds that terrify to the utmost, pleasing sounds, displeasing sounds, sounds that jangle and confuse the ear-consciousness, sounds that ruin the six faculties. This bodhisattva, hearing such measureless, countless good sounds and evil sounds, even should they fill asaṃkhyeya worlds, has never a single thought of scattering in his mind. Namely: right mindfulness not confused, the objective realm not confused, samādhi not confused, entering the most profound Dharma not confused, carrying out the practice of awakening not confused, giving rise to the mind of awakening not confused, being mindful of the buddhas not confused, contemplating the real Dharma not confused, the wisdom that transforms beings not confused, the wisdom that purifies beings not confused, resolving the most profound meaning not confused. Because he does not do evil deeds, he has no obstruction of evil deeds; because he does not give rise to afflictions, he has no obstruction of afflictions; because he does not slight the Dharma, he has no obstruction of Dharma; because he does not malign the true Dharma, he has no obstruction of retribution.

“Sons of the Buddha! Such sounds as have been described above, each filling asaṃkhyeya worlds, unbroken through measureless, countless kalpas, are all able to ruin and confuse the bodies, minds, and every faculty of beings, and yet they cannot ruin this bodhisattva’s mind. The bodhisattva enters into samādhi, abides in the noble Dharma, and reflects upon and contemplates all sounds; he well knows the characteristics of the arising, abiding, and ceasing of sounds, and well knows the nature of the arising, abiding, and ceasing of sounds. Having heard in this way, he does not give rise to greed, does not give rise to hatred, does not lose right mindfulness; he well takes up their characteristics without being stained by them; he knows that all sounds are nothing whatever, truly not to be found, without a maker, and without any original limit, the same as the Dharma realm, without difference.

“The bodhisattva, having thus accomplished quiescent bodily conduct, verbal conduct, and mental conduct, reaches omniscience and never turns back; he well enters all the gates of meditative concentration, knows that the samādhis are of one and the same nature, understands that all dharmas are without bound, obtains the wisdom of the reality of all dharmas, obtains the most profound samādhi that parts from sound, obtains asaṃkhyeya gates of samādhi, and increases measureless and vast compassion. At this time, in a single thought the bodhisattva obtains countless hundreds of thousands of samādhis; hearing such sounds, his mind is not confused, and he causes his samādhis gradually to grow the more expansive. He thinks in this way: ‘I should cause all beings to abide in unsurpassed and pure right mindfulness, not to turn back from omniscience, and finally to accomplish nirvāṇa without remainder.’ This is called a bodhisattva-mahāsattva’s fifth practice, that of parting from deluded confusion.

Practice six, the practice of good manifestation: the three kinds of action are pure, and he abides in nothing to be attained

“Sons of the Buddha! What is a bodhisattva-mahāsattva’s practice of good manifestation? This bodhisattva’s bodily action is pure, his verbal action is pure, his mental action is pure; he abides in nothing to be attained and manifests bodily, verbal, and mental action that has nothing to be attained. Because he can know that the three kinds of action are nothing whatever and are without falsity, he has no bondage; whatever he manifests is without own-nature and without support. He abides in the mind that is as it truly is, knows the own-nature of measureless minds, knows the own-nature of all dharmas — nothing attained, without characteristics, most profound and hard to enter. He abides in the true suchness and Dharma-nature of the right position, and by skillful means brings forth what has no retribution of deeds; neither arising nor ceasing, he abides in the realm of nirvāṇa, abides in the nature of quiescence; he abides in the nature that is truly without own-nature, where the way of speech is cut off, transcending all worlds, without any support. He enters the dharma that parts from discrimination and is without bond and clinging; enters the real dharma of supremely excellent wisdom; enters the world-transcending dharma that the worlds cannot know. This is the bodhisattva’s skillfulness in means, manifesting the characteristic of arising.

“Sons of the Buddha! This bodhisattva thinks in this way: ‘All beings have no own-nature as their nature; all dharmas have the unconditioned as their nature; all lands have no characteristic as their characteristic. All the three times are only speech; all speech has, among the dharmas, no place of support; all dharmas have, within speech, likewise no place of support.’

“The bodhisattva thus understands that all dharmas are most profound, that all worlds are quiescent, and that the Buddha’s dharmas add nothing. The Buddha’s dharmas are not different from worldly dharmas, and worldly dharmas are not different from the Buddha’s dharmas; the Buddha’s dharmas and worldly dharmas are neither jumbled together nor different. He knows that the substantial nature of the Dharma realm is even and enters everywhere throughout the three times; he never forsakes the great mind of awakening, never turns back from the mind that transforms beings, and turns instead to increasing the mind of great loving-kindness and compassion, becoming a place of support for all beings.

“The bodhisattva then further thinks in this way: ‘If I do not ripen beings, who will ripen them? If I do not tame beings, who will tame them? If I do not transform beings, who will transform them? If I do not awaken beings, who will awaken them? If I do not purify beings, who will purify them? This is what befits me, this is what I ought to do.’

“He further thinks in this way: ‘Suppose that I myself understand this most profound Dharma; then I alone, by myself, would be liberated in unsurpassed perfect awakening, while beings, blind and eyeless, enter the great dangerous road and are bound fast by the afflictions. They are like a gravely ill person constantly suffering pain, sunk in the prison of craving and unable to get out by themselves, never free of the hells, the hungry ghosts, the animals, and the realm of Yama; unable to extinguish suffering, unable to cast off evil deeds, constantly in the darkness of delusion, not seeing what is real, revolving in birth-and-death and gaining no escape; dwelling among the eight difficulties, stained by every defilement, their minds covered over by every affliction, deluded by wrong views and not walking the right path.’

“The bodhisattva, contemplating beings in this way, thinks in this way: ‘If these beings are not yet ripened, not yet tamed, and I should abandon them and take realization of unsurpassed perfect awakening for myself, this would not be right. I should first deliver and transform beings, carrying out bodhisattva practice through kalpas beyond speech beyond speech: those not yet ripened I first cause to ripen; those not yet tamed I first cause to be tamed.’

“When this bodhisattva abides in this practice, then gods, demons, Brahmās, śramaṇas, brahmins, and all the worlds’ gandharvas, asuras, and the rest — any who manage to see him, who dwell with him for a while, who honour, revere, serve, and make offerings to him, or even who merely hear of him for a moment so that it passes once through their minds — for all such, what is done is never in vain: they will certainly attain unsurpassed perfect awakening. This is called a bodhisattva-mahāsattva’s sixth practice, that of good manifestation.

Practice seven, the practice of non-attachment: with an unattached mind he enters measureless lands and clings to nothing at all

“Sons of the Buddha! What is a bodhisattva-mahāsattva’s practice of non-attachment? Sons of the Buddha! With a mind of non-attachment, this bodhisattva is able, thought after thought, to enter asaṃkhyeya worlds and to adorn and purify asaṃkhyeya worlds. Toward these worlds his mind has no clinging. He goes to where asaṃkhyeya tathāgatas are, honours and bows to them, serves them, and makes offerings. With asaṃkhyeya flowers, asaṃkhyeya incenses, asaṃkhyeya garlands, and asaṃkhyeyas each of unguents, powdered incense, garments, precious things, banners and pennants, and marvellous canopies, and every kind of adornment, he makes offerings; and he makes such offerings for the sake of the ultimate dharma of non-doing, for the sake of abiding in the inconceivable dharma.

“Thought after thought he sees countless buddhas; toward where the buddhas are, his mind has no clinging; toward the buddha-lands he likewise has no clinging; toward the marks and signs of a buddha he likewise has no clinging; seeing the light of a buddha and hearing a buddha expound the Dharma, he likewise has no clinging; toward the worlds of the ten directions and all the assemblies of buddhas and bodhisattvas he likewise has no clinging. Having heard a buddha expound the Dharma, his mind gives rise to joy, his resolve and strength grow vast, and he can gather in and can cultivate all bodhisattva practices; and yet toward the Buddha’s Dharma he likewise has no clinging.

“Through kalpas beyond speech this bodhisattva sees buddhas beyond speech appearing in the world, and where each buddha is he serves and makes offerings, exhausting kalpas beyond speech, and his mind never has enough. Seeing the buddhas, hearing the Dharma, and seeing the adornment of the assemblies of bodhisattvas, he has no clinging; and seeing impure worlds, he has no aversion either. Why so? Because this bodhisattva contemplates in accordance with the dharmas of the buddhas. Among the dharmas of the buddhas there is neither defilement nor purity, neither darkness nor light, neither difference nor sameness, neither real nor false, neither peace nor peril, neither right path nor wrong path.

“The bodhisattva thus enters deeply into the Dharma realm and transforms beings, and yet gives rise to no clinging toward beings; he upholds all dharmas, and yet gives rise to no clinging toward dharmas; he gives rise to the mind of awakening and abides where the buddhas abide, and yet gives rise to no clinging toward the abode of the buddhas; though there is speech, his mind clings to nothing in speech; he enters the destinies of beings, and his mind clings to nothing in the destinies of beings; he knows samādhi and can enter it and abide in it, and his mind clings to nothing in samādhi; he goes to measureless buddha-lands, whether entering them, seeing them, or abiding within them, and his mind clings to nothing in the buddha-lands, nor has he the least attachment when he leaves and goes away.

“Because a bodhisattva-mahāsattva is able thus to cling to nothing, within the Buddha’s Dharma his mind has no obstruction; he understands the Buddha’s awakening, realizes the discipline of the Dharma (the code of the Dharma), abides in the Buddha’s right teaching, cultivates bodhisattva practice, abides in the bodhisattva mind, reflects on the bodhisattva’s dharma of liberation; toward the bodhisattva’s dwelling place his mind is not stained, toward what a bodhisattva practises he likewise clings to nothing; he purifies the bodhisattva path and receives the prediction of a bodhisattva. Having received the prediction, he thinks in this way: ‘Ordinary people are deluded and foolish, without knowledge and without vision, without faith and without understanding, without keen and clever conduct; obstinate and clinging, they revolve in birth-and-death. They do not seek to see the buddhas, do not follow the bright guides, do not believe the tamer of beings; deluded and going astray, they enter the dangerous road. They do not revere the king of the ten powers, do not know the kindness of bodhisattvas, and are attached to their dwelling place; hearing that dharmas are empty, their minds are greatly terrified; they leave the true Dharma far behind and dwell in false dharmas; they abandon the level road and enter the road of peril; they turn their backs on the Buddha’s intent and follow after the intent of demons; among all forms of existence they hold on fast and will not let go.’

“The bodhisattva, contemplating beings in this way, increases great compassion and gives rise to every kind of good root without clinging. The bodhisattva then further thinks in this way: ‘For the sake of a single being I should, in each land throughout the worlds of the ten directions, pass kalpas beyond speech beyond speech in transforming and ripening him. As for one being, so for all beings; in the end I shall not for this reason grow weary and forsake them and go elsewhere.’

“Further, with the tip of a hair he measures the whole Dharma realm, and in the space of a single hair’s tip he exhausts kalpas beyond speech beyond speech in transforming and taming all beings; as in the space of one hair’s tip, so in the space of each and every hair’s tip. And even for the space of a snap of the fingers he never clings to a self or gives rise to the notion of a self or of what is mine. In the space of every hair’s tip, through kalpas exhausting the future, he cultivates bodhisattva practice: he does not cling to the body, does not cling to dharmas, does not cling to mindfulness, does not cling to vows, does not cling to samādhi, does not cling to contemplation, does not cling to quiescent concentration, does not cling to the objective realm, does not cling to the transforming and taming of beings, and does not cling to entering the Dharma realm either.

“Why so? The bodhisattva thinks in this way: ‘I should contemplate the whole Dharma realm as an illusion, the buddhas as shadows, bodhisattva practice as a dream, the Buddha’s expounding of the Dharma as an echo, and every world as a conjuration, since it is sustained by the retribution of deeds; differentiated bodies as an illusion, since they arise from the power of activity; all beings as the mind, since there are all manner of defilements; all dharmas as the true limit, since they cannot be altered.’ He further thinks in this way: ‘I should exhaust space and pervade the Dharma realm, carrying out bodhisattva practice in the lands of the ten directions, thought after thought understanding clearly, with all the Buddha’s dharmas present in right mindfulness, grasping and clinging to nothing.’

“The bodhisattva, thus contemplating the body as without self and seeing the buddhas without obstruction, in order to deliver and transform beings expounds the dharmas for them, causing them to give rise to measureless joy and pure faith within the Buddha’s Dharma; he rescues and protects all, and his mind does not weary. Because he does not weary, in every world, wherever there are beings not yet ripened and not yet tamed, he goes there and delivers and transforms them by skillful means. Amid the beings’ various sounds, various deeds, various clingings, various contrivances, various conjunctions, various driftings, various doings, various objective realms, various births, and various deaths, the bodhisattva, by his great vow, abides therein and transforms them, not letting his own mind be shaken or turn back, nor giving rise to a single thought of stained clinging. Why so? Because he has obtained the state of clinging to nothing and depending on nothing, so that benefiting himself and benefiting others are pure and complete. This is called a bodhisattva-mahāsattva’s seventh practice, that of non-attachment.

Practice eight, the practice hard to attain: he accomplishes good roots hard to attain, and without abiding in the two extremes is able to ferry beings across

“Sons of the Buddha! What is a bodhisattva-mahāsattva’s practice hard to attain? This bodhisattva accomplishes good roots hard to attain, good roots hard to subdue, supremely excellent good roots, indestructible good roots, good roots that none can surpass, inconceivable good roots, inexhaustible good roots, good roots of the power of freedom, good roots of great majestic virtue, and good roots of one and the same nature with all buddhas.

“When this bodhisattva cultivates every practice, he attains supremely excellent understanding within the Buddha’s Dharma, attains vast understanding in the Buddha’s awakening, never rests in the bodhisattva’s vow, exhausts all kalpas with a mind untiring, gives rise to no aversion toward any suffering, cannot be shaken by any host of demons, is protected and kept in mind by all buddhas, fully cultivates all the bodhisattva’s austerities, cultivates bodhisattva practice with diligence and without slackening, and never turns back from the vow of the Great Vehicle.

“When this bodhisattva abides in this practice hard to attain, then thought after thought he is able to turn asaṃkhyeya kalpas of birth-and-death and yet not forsake the bodhisattva’s great vow. If there are beings who serve and make offerings to him, or even merely see or hear him, all of them can become non-retrogressive in unsurpassed perfect awakening.

“Though this bodhisattva knows that beings are not existent, he does not forsake the whole realm of beings. It is like a ferryman: he does not abide on this shore, does not abide on the far shore, does not abide in midstream, and yet he is able to ferry the beings of this shore over to the far shore, because his going and returning have no rest. A bodhisattva-mahāsattva is likewise: he does not abide in birth-and-death, does not abide in nirvāṇa, nor does he abide in the midstream of birth-and-death, and yet he is able to ferry the beings of this shore across and set them upon the far shore, in a place of peace and ease, without fear and without sorrow. Nor does he cling to any number of beings: he does not forsake one being and cling to many beings, nor forsake many beings and cling to one being; he does not increase the realm of beings, does not decrease the realm of beings; does not produce the realm of beings, does not extinguish the realm of beings; does not exhaust the realm of beings, does not extend the realm of beings; does not discriminate the realm of beings, does not make the realm of beings into two.

“Why so? Because the bodhisattva enters deeply into the realm of beings as into the Dharma realm, and the realm of beings and the Dharma realm are not two. In the dharma of non-duality there is no increase and no decrease, no arising and no ceasing, no existence and no non-existence, no grasping and no support, no clinging and no duality. Why so? Because the bodhisattva understands that all dharmas and the Dharma realm are not two.

“The bodhisattva thus, with good skillfulness in means, enters the deep Dharma realm and abides in the signless, adorning his body with pure characteristics; he understands that dharmas have no own-nature and yet can distinguish all the characteristics of dharmas; he does not grasp at beings and yet can know the number of beings; he does not cling to worlds and yet manifests his body in the buddha-lands; he does not discriminate dharmas and yet well enters the Buddha’s dharmas; he penetrates deeply into the meaning and expounds the teaching at length; he understands the true limit of the freedom from desire in all dharmas and yet does not cut off the bodhisattva path or turn back from bodhisattva practice; he constantly and diligently cultivates inexhaustible practice and freely enters the pure Dharma realm.

“It is like drilling wood to bring forth fire: the works accomplished by the fire are measureless, and yet the fire is not extinguished. A bodhisattva is likewise: his work of delivering and transforming beings has no exhaustion, and yet in the world he abides constantly and is not extinguished; he is neither final nor not final; neither grasping nor not grasping; neither dependent nor without dependence; neither a worldly dharma nor a buddha-dharma; neither an ordinary person nor one who has gained the fruit.

“When the bodhisattva has accomplished such a mind hard to attain and cultivates bodhisattva practice, he does not speak of the dharma of the two vehicles and does not speak of the Buddha’s Dharma; does not speak of the world and does not speak of worldly dharmas; does not speak of beings and does not speak of the absence of beings; does not speak of defilement and does not speak of purity. Why so? Because the bodhisattva knows that all dharmas are unstained, ungrasped, unturning, and unretreating.

“When the bodhisattva cultivates within such a quiescent, subtle, most profound, and supremely excellent dharma, he does not give rise to any such thought as: ‘I am now cultivating this practice, I have already cultivated this practice, I shall cultivate this practice.’ He does not cling to the aggregates, the elements, or the sense-fields; does not cling to the inner world, the outer world, or the inner-and-outer world; and toward the great vows he has given rise to, the perfections, and all dharmas, he clings to nothing. Why so? Because within the Dharma realm there is no dharma called: heading toward the śrāvaka vehicle or heading toward the pratyekabuddha vehicle; no dharma called: heading toward the bodhisattva vehicle or heading toward unsurpassed perfect awakening; no dharma called: heading toward the realm of ordinary people; no dharma called: heading toward defilement, heading toward purity, heading toward birth-and-death, or heading toward nirvāṇa. Why so? Because dharmas are neither two nor not two.

“It is like space: in the ten directions, whether past, future, or present, it cannot be found when sought, and yet it is not that there is no space. The bodhisattva thus contemplates that all dharmas cannot be found, and yet it is not that there are no dharmas; as it truly is and without alteration, he does not lose what he does, and everywhere manifests the cultivation of all bodhisattva practices; he does not forsake his great vow, tames beings, and turns the wheel of the true Dharma; he does not destroy cause and effect, nor does he go against the even and marvellous Dharma; he is everywhere equal to the tathāgatas of the three times; he does not cut off the buddha-lineage, does not destroy the real character; he enters deeply into the dharmas and his eloquence is inexhaustible; he hears the Dharma without clinging and reaches the very depths of the Dharma; he is well able to open out and expound it with a mind that has no fear; he does not forsake the abode of the buddhas, nor does he go against worldly dharmas; he manifests everywhere in the world and yet clings to nothing in the world.

“The bodhisattva, having thus accomplished the mind of wisdom hard to attain, cultivates every practice; he draws beings out from the three evil destinies, transforms and tames them, and sets them upon the path of the buddhas of the three times, causing them not to be shaken. He further thinks in this way: ‘Worldly beings do not know how to repay kindness; they meet one another as foes, cling to wrong views, are deluded and inverted, foolish and without wisdom, without faith, following after evil companions, giving rise to every kind of evil understanding; craving, ignorance, and every kind of affliction fill them utterly — and this is exactly the place where I cultivate bodhisattva practice. Suppose there were people who knew kindness, who were clever, who had understanding through wisdom, and good friends filling the world: I would not cultivate bodhisattva practice there. Why so? Toward beings I have neither favour nor distance, and nothing I hope for; I do not seek so much as a single thread or hair, or a single word of praise. Exhausting kalpas of the future in cultivating bodhisattva practice, I have never had a single thought for myself; I wish only to deliver and liberate all beings, to make them pure, and to make them forever gain escape. Why so? For one who acts as a bright guide among beings, the dharma should be just so: not grasping, not seeking; only for the sake of beings does he cultivate the bodhisattva path, so that they may reach the far shore of peace and ease and accomplish unsurpassed perfect awakening.’ This is called a bodhisattva-mahāsattva’s eighth practice, that hard to attain.

Practice nine, the practice of good dharmas: he makes a cool pool of Dharma, and gains the ten dhāraṇīs and the ten inexhaustible eloquences

“Sons of the Buddha! What is a bodhisattva-mahāsattva’s practice of good dharmas? This bodhisattva makes himself a cool pool of Dharma for all the worlds’ gods, humans, demons, Brahmās, śramaṇas, brahmins, gandharvas, and the rest; he upholds the true Dharma and does not cut off the buddha-lineage;

“because he obtains the dhāraṇī of pure light (the all-holding), he expounds the Dharma and confers predictions with inexhaustible eloquence; because he obtains the dhāraṇī of complete meaning, his eloquence in meaning is inexhaustible; because he obtains the dhāraṇī of awakening to the real dharma, his eloquence in dharma is inexhaustible; because he obtains the dhāraṇī of glossing and explaining words, his eloquence in wording is inexhaustible; because he obtains the dhāraṇī of the gate of the unobstructed, of boundless phrases and inexhaustible meaning, his unobstructed eloquence is inexhaustible; because he obtains the dhāraṇī of the buddhas’ consecration, by which they consecrate his crown, his joyous eloquence is inexhaustible; because he obtains the gate of the dhāraṇī of awakening not by another, his eloquence of light is inexhaustible; because he obtains the gate of the dhāraṇī of the same eloquence, his eloquence of sameness is inexhaustible; because he obtains the gate of the dhāraṇī of glossing within every kind of meaning-body, phrase-body, and syllable-body, his eloquence in glossing is inexhaustible; because he obtains the dhāraṇī of boundless turning, his boundless eloquence is inexhaustible.

“This bodhisattva’s great compassion is firm; he gathers in beings everywhere, and in the three-thousandfold great-thousand world-system he transforms his body into golden colour and performs the Buddha’s work; according to the faculties and desires of beings, with a broad and long tongue he brings forth measureless sounds within a single sound, expounds the Dharma at the fitting time, and causes them all to be joyful.

“Suppose that countless beings of every kind of retribution beyond speech gather together in one place, and that assembly is so vast that it fills worlds beyond speech, and the bodhisattva sits amid that assembly. Among them, each single being has asaṃkhyeyas beyond speech of mouths, and each mouth can send forth a hundred thousand koṭis of nayutas of sounds, all sounding at once, each with different words and each with a different question; and the bodhisattva, in a single thought, is wholly able to receive them and to answer them all, causing them to remove their doubts. As within one assembly, so within assemblies beyond speech, it is likewise.

“Further, suppose that in the space of a single hair’s tip, thought after thought, there appear assemblies at the seat of awakening beyond speech beyond speech; and so in the space of every hair’s tip. Exhausting kalpas of the future, those kalpas may be exhausted, but the assemblies are not exhausted. These assemblies, thought after thought, put their questions with distinct words and distinct askings; and the bodhisattva, in a single thought, is wholly able to receive them, without fright and without timidity, without doubt and without error, and he thinks in this way: ‘Suppose that all beings, with such verbal activity, came together to question me, I would expound the Dharma for them without break and without end, causing them all to be joyful and to abide in the good path; and further, I would cause them to understand well all words, and to be able to expound every kind of dharma for beings, and yet make no discrimination in speech. Suppose that words of every kind beyond speech beyond speech came to challenge me, in a single thought I would receive them all, and in a single sound answer them all, causing them everywhere to awaken with nothing left out. Because I obtain the consecration of omniscience; because I obtain the unobstructed treasury; because I obtain the full light of all dharmas; because I am fully endowed with the wisdom of omniscience.’

“Sons of the Buddha! When this bodhisattva-mahāsattva abides in the practice of good dharmas, he is able to purify himself, and is also able, by skillful means that cling to nothing, to benefit all beings everywhere, and yet he does not see a single being who has been brought out by him. As in this three-thousandfold great-thousand world-system, so even in three-thousandfold great-thousand world-systems beyond speech he likewise transforms his body into golden colour, is fully endowed with marvellous sound, and performs the Buddha’s work without obstruction in any dharma.

“Sons of the Buddha! This bodhisattva-mahāsattva accomplishes ten kinds of body. Namely: the body that enters the boundless Dharma realm and is not of the destinies (because it extinguishes every world); the body that enters the boundless Dharma realm and is of the destinies (because it is born in every world); the unborn body (because it abides in the even dharma of non-arising); the unceasing body (because all ceasing and all speech cannot be found); the unreal body (because he has attained what is as it truly is); the unfalse body (because he manifests according to what is fitting); the unshifting body (because it parts from dying here and being born there); the indestructible body (because the nature of the Dharma realm is indestructible); the body of a single characteristic (because the way of speech in the three times is cut off); the signless body (because he is well able to contemplate the characteristics of dharmas).

“The bodhisattva, having accomplished such ten kinds of body, becomes a dwelling for all beings, because he nurtures every good root; becomes a rescue for all beings, because he causes them to gain great peace and ease; becomes a refuge for all beings, because he serves them as a great place of support; becomes a guide for all beings, because he causes them to gain unsurpassed escape; becomes a teacher for all beings, because he causes them to enter the real Dharma; becomes a lamp for all beings, because he causes them to see clearly the retribution of deeds; becomes a light for all beings, because he causes them to illumine the most profound and marvellous Dharma; becomes a torch for all the three times, because he causes them to understand the real Dharma; becomes an illumination for all worlds, because he causes them to enter the ground of light; becomes a beacon for all destinies, because he manifests the freedom of the Tathāgata. Sons of the Buddha! This is called a bodhisattva-mahāsattva’s ninth practice, that of good dharmas. A bodhisattva abiding in this practice makes himself a cool pool of Dharma for all beings, because he is able to reach the very source of all the Buddha’s Dharma.

Practice ten, the practice of the real: he accomplishes truthful speech; as he speaks he can act, and as he acts he can speak

“Sons of the Buddha! What is a bodhisattva-mahāsattva’s practice of the real? This bodhisattva accomplishes foremost truthful speech: as he speaks he is able to do, and as he does he is able to speak.

“This bodhisattva learns the true speech of the buddhas of the three times, enters the lineage of the buddhas of the three times, is equal to the good roots of the buddhas of the three times, obtains the non-dual speech of the buddhas of the three times, learns in accordance with the Tathāgata, and accomplishes wisdom.

“This bodhisattva accomplishes the wisdom that knows what is and is not the case for beings (knowing what has such a principle and what has not), the wisdom that knows the retribution of deeds past, future, and present, the wisdom that knows whether the faculties are keen or dull, the wisdom that knows the various elements, the wisdom that knows the various understandings, the wisdom that knows the paths leading to all destinations, the wisdom that knows the meditations, liberations, and samādhis and their defilement and purity and whether the time for arising is right or not, the wisdom of recollecting former abodes in all worlds, the wisdom of the divine eye, and the wisdom of the exhaustion of the outflows — and yet he does not forsake any bodhisattva practice. Why so? Because he wishes to transform all beings and cause them all to be pure.

“This bodhisattva further gives rise to such a superior mind: ‘If I do not cause all beings to abide in the unsurpassed path of liberation, and yet I myself first accomplish unsurpassed perfect awakening, then I would go against my original vow, and this would not be right. Therefore I must first cause all beings to gain unsurpassed awakening and nirvāṇa without remainder, and only then shall I become a buddha. Why so? It is not that beings invited me to give rise to the aspiration; it is that I of myself act as an uninvited friend to beings, wishing first to cause all beings to fulfil their good roots and accomplish omniscience. Therefore I am supremely excellent, because I cling to nothing in any world; I am supreme, because I abide in the unsurpassed ground of the tamer; I am free of the film over the eye, because I understand that beings are without bound; I am one whose work is done, because my original vow is accomplished; I am one who transforms well, because of the adornment of bodhisattva merit; I am a good support, because I am gathered in by the buddhas of the three times.’

“Because this bodhisattva-mahāsattva does not forsake his original vow, he is able to enter the unsurpassed adornment of wisdom, to benefit beings and cause them all to be fulfilled; following his original vow, he causes all to reach the end; within all dharmas his wisdom is free, and he causes all beings everywhere to become pure; thought after thought he travels throughout the worlds of the ten directions; thought after thought he goes to buddha-lands beyond speech beyond speech; thought after thought he sees buddhas beyond speech beyond speech and the pure lands the buddhas have adorned, manifesting the free spiritual power of the Tathāgata.

“Throughout the Dharma realm and the realm of space, this bodhisattva manifests measureless bodies, entering the world everywhere with nothing to depend on; and within his body he manifests all lands, all beings, all dharmas, and all buddhas.

“This bodhisattva knows the various notions, various desires, various understandings, various retributions of deeds, and various good roots of beings, and according to what befits them manifests a body for them and tames them; he contemplates that bodhisattvas are like an illusion, that all dharmas are like a conjuration, that a buddha’s appearing in the world is like a shadow, and that all worlds are like a dream; he obtains the inexhaustible treasury of the meaning-body and the syllable-body; his right mindfulness is free, and he decisively knows all dharmas; his wisdom is supremely excellent, and he enters the real character of all samādhis and abides in the ground of one nature without duality.

“Because beings all cling to duality, the bodhisattva-mahāsattva abides in great compassion and cultivates such a quiescent dharma; he obtains the Buddha’s ten powers, enters the Dharma realm of Indra’s net, accomplishes the Tathāgata’s unobstructed liberation and the great lion’s roar of the valiant one among humans; he obtains fearlessness and is able to turn the unobstructed and pure wheel of Dharma; he obtains liberation through wisdom and knows the objective realms of all worlds; he cuts off the returning current of birth-and-death and enters the great ocean of wisdom; for the sake of all beings he upholds the true Dharma of the buddhas of the three times and reaches the very source of the real character in the ocean of all the Buddha’s Dharma.

“When the bodhisattva abides in this practice of the real, all the worlds’ gods, humans, demons, Brahmās, śramaṇas, brahmins, gandharvas, asuras, and the rest — any who draw near to him he causes to awaken, to be joyful and pure. This is called a bodhisattva-mahāsattva’s tenth practice, that of the real.”

The part of manifest attestation (Chengguan’s outline): the great earth quakes in six ways, and the heavens rain down offerings

At that time, by the Buddha’s spiritual power, worlds as many as the dust motes of a buddha-land in each of the ten directions quaked in six ways, namely: quaking, quaking throughout, quaking throughout equally; rising, rising throughout, rising throughout equally; surging, surging throughout, surging throughout equally; shaking, shaking throughout, shaking throughout equally; roaring, roaring throughout, roaring throughout equally; striking, striking throughout, striking throughout equally. From the heavens there rained down marvellous flowers, heavenly incense, heavenly powdered incense, heavenly garlands, heavenly garments, heavenly treasures, and heavenly adornments; heavenly music was played, heavenly light was sent forth, and the marvellous sounds of the gods were performed. Just as in the palace of the Yāma Heaven of this world, where the spiritual transformations appeared as the dharma of the ten practices was expounded, so it was in the worlds of the ten directions as well.

The part of attestation accomplished (Chengguan’s outline): bodhisattvas of the ten directions, alike named Merit Grove, come to the assembly to bear witness

Again, by the Buddha’s spiritual power, beyond worlds as many as the dust motes of a hundred thousand buddha-lands in each of the ten directions, there were bodhisattvas as many as the dust motes of a hundred thousand buddha-lands who came together to this land, filling the ten directions, and said to the bodhisattva Merit Grove:

“Son of the Buddha! Good indeed! Good indeed! You are well able to expound the practices of the bodhisattvas. We are all of one and the same name, Merit Grove; the worlds where we dwell are all named Banner of Merit; and the tathāgatas of those lands are all of one and the same name, Universal Merit. Where our buddhas are, we too expound this Dharma; the assemblies and their retinues, the words and the meanings, are likewise the same, without increase or decrease. Son of the Buddha! We have all come, sustained by the Buddha’s spiritual power, to enter this Dharma assembly and to bear witness for you: in the worlds of the ten directions it is likewise so.”

The occasion for speaking the verses

At that time the bodhisattva Merit Grove, sustained by the Buddha’s spiritual power, contemplated everywhere all the assemblies of the ten directions and reached to the Dharma realm; in order that the lineage of the buddhas should not be cut off; in order that the lineage of the bodhisattvas should be pure; in order that the lineage of vows should not turn back; in order that the lineage of practice should continue constantly; in order that the lineage of the three times should be wholly even; in order to gather in the lineage of all buddhas of the three times; in order to open out and expound the good roots that have been planted; in order to contemplate all the faculties, desires and understandings, afflictions, habitual tendencies, and the doings of mental conduct; in order to illumine the awakening of all buddhas — he spoke these verses:

Repeated verses (1): with one mind I reverently bow to the honoured one of the ten powers

“With one mind I reverently bow to the world-honoured one of the ten powers, who is stainless and pure, who sees all without obstruction, whose objective realm is deep and far and has no peer, who abides in the path that is like space.

Repeated verses (2): the supremely excellent ones among humans of the past

“The supremely excellent ones among humans of the past, whose merit is measureless and who cling to nothing, valiant and foremost, having none their equal — that one free of dust walks just this path.

“In the lands of the ten directions in the present, well able to open out and expound the highest meaning, parting from every fault and utterly pure — that one without support walks just this path.

“All the lions among humans of the future, travelling everywhere throughout the Dharma realm, having already given rise to the great compassion of the buddhas — that benefactor walks just this path.

“The world-honoured ones of the three times who have no peer, who of themselves extinguish the darkness of delusion, even toward all dharmas — that one of great strength walks just this path.

Repeated verses (3): he sees everywhere the measureless, boundless realms

“He sees everywhere the measureless, boundless worlds, all forms of existence and all destinies, and having seen them his mind gives rise to no discrimination — that unmoving one walks just this path.

“All that the Dharma realm holds he understands clearly, and in the highest meaning he is utterly pure, forever breaking hatred, arrogance, and delusion — that meritorious one walks just this path.

“Among beings he is well able to discriminate, and enters wholly into the real nature of the Dharma realm, awakening of himself and not by another — that one equal to space walks just this path.

“Exhausting all the lands that space holds, he goes to them all, expounding the Dharma and opening it out widely, and what he expounds is pure and none can destroy it — that excellent Muni walks just this path.

“Firm and complete and not turning back, accomplishing the venerated and supremely excellent Dharma, his vow-power inexhaustible and reaching the far shore — this is the path that one of good cultivation walks.

“The measureless, boundless grounds, one and all, their vast and most profound and marvellous realms, he is wholly able to know and see with nothing left out — this is the path that the lion of treatises walks.

“All phrases and meanings he understands clearly, and all divergent doctrines he wholly subdues, in the dharmas decided and without doubt — that great Muni walks just this path.

Repeated verses (4): far removed from the world’s every fault

“Far removed from the world’s every fault, giving everywhere to beings the joy of peace and ease, able to act as an unequalled great guide — that one of excellent virtue walks just this path.

“Constantly giving fearlessness to beings, causing all everywhere to rejoice and delight, his mind pure and free of stain and turbidity — that unequalled one walks just this path.

“His mental action pure and utterly well tamed, parting from all frivolous talk and without fault of mouth, his majestic light full and revered by the multitude — that supremely excellent one walks just this path.

“Entering the real meaning and reaching the far shore, abiding in the place of merit with a mind forever still, kept in mind by the buddhas and never forgotten — that one who extinguishes existence walks just this path.

“Far removed from self and without harm or vexation, constantly proclaiming the true Dharma with a great voice, throughout the lands of the ten directions without exception — that one beyond simile walks just this path.

Repeated verses (5): the dāna-pāramitā already fulfilled

“The dāna-pāramitā (giving that reaches the far shore) already fulfilled, adorned with the marks and signs of a hundred merits, beings who see him are all delighted — that one of supremely excellent wisdom walks just this path.

“The ground of wisdom is most profound and hard to enter, yet he can abide in it well by marvellous wisdom, and his mind is finally unshaken — that one of firm practice walks just this path.

“All that the Dharma realm holds he can enter, and wherever he enters he reaches the end, his spiritual penetrations free and gathering in all — that one of Dharma-light walks just this path.

“The great Munis, who have none their equal, diligently cultivate samādhi without a second characteristic, their minds constantly in concentration and delighting in stillness — that one who sees everywhere walks just this path.

“The subtle and the vast lands, entering one another with each its distinctions, he wholly knows them as their realms are — that king of the mountain of wisdom walks just this path.

“His mind constantly clear and clean and free of every defilement, clinging to nothing in the three realms, guarding all the precepts and reaching the far shore — this one of pure mind walks just this path.

“His wisdom is boundless and beyond speech, pervading the Dharma realm and the realm of space, and he can cultivate it well and abide therein — that one of adamantine wisdom walks just this path.

“The objective realms of all buddhas of the three times he enters well by wisdom and pervades entirely, never for a moment giving rise to a mind of weariness — that supremely excellent one walks just this path.

Repeated verses (6): he is well able to discriminate the dharma of the ten powers

“He is well able to discriminate the dharma of the ten powers, and knows all the paths leading to every destination, his bodily action unobstructed and gaining freedom — that one whose body is merit walks just this path.

“In the measureless, boundless worlds of the ten directions, all the beings there are, I rescue and protect them all and do not forsake them — that fearless one walks just this path.

“In the dharmas of the buddhas he diligently cultivates, his mind constantly vigorous, never slack or weary, purifying every world — that great dragon king walks just this path.

“He knows that the faculties of beings are each different, that their desires and superior understandings are measureless and each distinct, and he understands clearly the various elements — this one who enters everywhere walks just this path.

“In the measureless lands of the worlds of the ten directions he goes to be born in them all without number, never for a single thought giving rise to weariness — that joyful one walks just this path.

“He sends forth everywhere measureless nets of light, illumining all the worlds, and wherever his light shines it enters the nature of dharmas — this one of good wisdom walks just this path.

“He shakes the lands of the ten directions, measureless koṭis of nayutas of them, and yet does not let beings be frightened — this is the path that one who benefits the world walks.

Repeated verses (7): he understands well the dharma of all speech

“He understands well the dharma of all speech, and in challenge and reply reaches the end, clever and wise in eloquence, knowing all — this is the path that the fearless one walks.

“He understands well the lands that lie face down and face up, and in discriminating and reflecting reaches the end, causing them all to abide in the inexhaustible ground — this is the path that the one of excellent wisdom walks.

“His merit is measureless nayutas, and for the sake of the Buddha’s path he cultivates it all, reaching therein the far shore of everything — this is the path that inexhaustible practice walks.

“The great treatise-master who transcends the world, foremost in eloquence and making the lion’s roar, causing the multitude everywhere to reach the far shore — this is the path that the one of pure mind walks.

“The foremost dharma of the buddhas’ consecration — he has obtained it and it consecrates his crown, his mind abiding constantly in the gate of the true Dharma — that one of vast mind walks just this path.

“All beings are measurelessly distinct, yet he understands their minds and pervades them all, and decisively upholds the treasury of the Buddha’s Dharma — that one like Sumeru walks just this path.

“Within each single kind of speech he manifests everywhere measureless sounds, causing those beings to understand each according to their kind — this one of unobstructed vision walks just this path.

“The dharma of all letters and speech he enters well by wisdom and gives rise to no discrimination, abiding within the real objective realm — this is the path that the one who sees the nature walks.

“Abiding in the most profound great ocean of Dharma, he is well able to seal and settle all dharmas, understanding the real gate of the signlessness of dharmas — this is the path that the one who sees the real walks.

Repeated verses (8): to every buddha-land he goes

“To every buddha-land he goes, exhausting measureless, boundless numbers of kalpas, contemplating and reflecting without ever a pause — this is the path that the unflagging one walks.

“The measureless, countless tathāgatas, their various names each different, in a single hair’s tip he sees them all clearly — this is the path that the one of pure merit walks.

“In the space of a single hair’s tip he sees the buddhas, their number measureless and beyond speech, and so it is throughout the whole Dharma realm — those sons of the Buddha walk just this path.

“Measureless, boundless, countless kalpas he sees clearly, all of them, in a single thought, knowing that their length and shortness have no fixed character — this is the path that liberated practice walks.

“He can make those who see him not pass in vain, but all plant the causes within the Buddha’s Dharma, while toward what he does his mind has no clinging — those supremely excellent ones walk just this path.

“Through nayutas of kalpas he constantly meets the buddhas, and in the end never gives rise to a single thought of weariness, his mind rejoicing and growing the more — this is the path that one whose seeing is not in vain walks.

“Exhausting measureless, boundless numbers of kalpas, he contemplates the whole realm of beings, and has never seen a single being to be found — this is the path that the firm one walks.

“He cultivates the boundless treasury of merit and wisdom, and everywhere makes a cool pool of merit, benefiting all the multitude — that foremost person walks just this path.

“All the kinds and classes the Dharma realm holds, pervading space without number, he knows that they all abide in dependence on speech — this is the path that the lion’s roar walks.

“Within each single samādhi he enters everywhere countless samādhis, reaching wholly the hidden depths of the Dharma-gates — this one of treatises like the moon walks just this path.

Repeated verses (9): by the power of forbearance he diligently cultivates and reaches the far shore

“By the power of forbearance he diligently cultivates and reaches the far shore, able to bear the supremely excellent quiescent Dharma, his mind even and unshaken — this is the path that boundless wisdom walks.

“In one seat in one world, his body unmoving and constantly still, yet in all places he manifests his body everywhere — that one of boundless body walks just this path.

“The measureless, boundless lands he causes all to enter together into a single mote of dust, able to contain them everywhere without obstruction — that one of boundless thought walks just this path.

Repeated verses (10): he understands what is and is not the case

“He understands what is and is not the case, and can enter everywhere into the places of the powers, accomplishing the Tathāgata’s highest power — this is the path that the foremost power walks.

“The ages past, future, and present, their measureless, boundless retributions of deeds, he constantly knows them all by wisdom — this is the path that the one who understands walks.

“He understands the world’s right times and wrong times, and tames beings according to what befits them, following in all cases what suits them without fail — this is the path that the one of good understanding walks.

“He guards well bodily, verbal, and mental action, constantly causing them to be cultivated in accord with the Dharma, parting from every grasping and subduing the demons — this is the path that the one of wise mind walks.

“Among the dharmas he obtains skill, and can enter the place of the evenness of true suchness, his eloquent expounding without exhaustion — this is the path that one who practises as the buddhas do walks.

“The gates of dhāraṇī are already full, and he can abide well in the unobstructed treasury, penetrating wholly throughout the Dharma realms — this is the path that the one who enters deeply walks.

“All the buddhas of the three times — his mind is equal to them all and his wisdom the same, one nature and one characteristic without disparity — this is the path that the unobstructed kind walks.

“Having already cut away the film of all delusion, he enters deeply the vast ocean of wisdom, and gives everywhere to beings the pure eye — this is the path that the one who has eyes walks.

“Already fully endowed with the virtues of all guides, with even spiritual penetration and non-dual practice, obtaining the free power of the Tathāgata — this is the path that the one of good cultivation walks.

“Travelling everywhere throughout all the worlds, sending down everywhere the boundless rain of marvellous Dharma, causing them all to resolve the meaning — this is the path that the one of Dharma-clouds walks.

“In the Buddha’s wisdom and in liberation he can give rise deeply to pure faith that never turns back, and by faith bring forth the root of wisdom — this is the path that the one of good learning walks.

“In a single thought he can know them all, all beings with none left over, and understands the own-nature of those beings’ minds — this is the path that the one who understands the absence of nature walks.

Repeated verses (11): all the lands in the Dharma realm

“All the lands in the Dharma realm he can transform himself to and go to without number, his body most marvellous and utterly without peer — this is the path that unequalled practice walks.

“The buddha-lands are boundless and without number, and measureless buddhas are within them, and the bodhisattva is present before them all, drawing near, making offerings, and giving rise to reverence.

“The bodhisattva is able, with a single body, to enter samādhi and be quiescently settled, and yet cause his body to be seen without number, each and every one rising from samādhi.

“What the bodhisattva abides in is most deep and marvellous, and what he practises and does transcends frivolous talk; his mind is pure and constantly bears delight, and he can make beings all rejoice.

“The skillful means of the faculties are each distinct, and he can see them all clearly by wisdom, and yet knows that the faculties have nothing to depend on — this is the path that the tamer of the hard to tame walks.

“He is able by skillful means to discriminate well, and among all dharmas gains freedom; the worlds of the ten directions are each different, and in them all he does the Buddha’s work.

“The faculties are marvellous and practice is likewise so, and he can expound the Dharma widely for beings; who could hear it and not rejoice and delight? This is the path that the one equal to space walks.

“His eye of wisdom is pure and beyond compare, and among all dharmas he sees all clearly; such is the wisdom by which he discriminates well — this is the path that the unequalled one walks.

“All the inexhaustible and vast merit — in every cultivation he brings it to the end, causing beings all to become pure — this is the path that the one beyond compare walks.

Repeated verses (12): he urges all to cultivate and accomplish the dharmas that aid the path

“He urges all to cultivate and accomplish the dharmas that aid the path, causing them all to abide in the ground of skillful means, delivering beings without number, and yet never for a moment giving rise to the notion of a being.

“All the occasions he contemplates entirely, first guarding their intent so that they may be without contention, and showing beings everywhere the place of peace and ease — this is the path that the one of skillful means walks.

“Accomplishing the supreme and foremost wisdom, fully endowed with measureless and boundless wisdom, without fear among the fourfold assembly — this is the path that the wisdom of skillful means walks.

“All worlds and all dharmas he can enter throughout and gains freedom, and he enters also into all the assemblies, delivering the multitude without number.

“Within all the lands of the ten directions he beats the great Dharma-drum and awakens the multitude; as the lord of the gift of Dharma he is utterly unsurpassed — this is the path that the unextinguished one walks.

“With a single body seated cross-legged and upright, he fills the measureless lands of the ten directions, and yet does not let his body feel cramped — this is the path that the one of the dharma-body walks.

“Within a single meaning and a single letter he can expound measureless, boundless dharmas, and yet their bound cannot be found — this is the path that boundless wisdom walks.

“In the Buddha’s liberation he cultivates well, and obtains the Buddha’s wisdom without obstruction, accomplishing fearlessness and being a hero for the world — this is the path that the one of skillful means walks.

Repeated verses (13): he knows the oceans of worlds in the ten directions

“He knows the oceans of worlds in the ten directions, and knows also all the oceans of buddha-lands, the ocean of wisdom and the ocean of Dharma he knows entirely, and beings who see him all rejoice and delight.

“Sometimes he manifests entering the womb and first being born; sometimes he manifests at the seat of awakening accomplishing right awakening; in this way he causes the world to see — this is the path that the boundless one walks.

“Within measureless koṭis of lands he manifests his body entering nirvāṇa, though truly he has not forsaken his vow and returned to quiescence — this is the path that the heroic treatise-master walks.

“The firm and subtle single marvellous body is equal to the buddhas and without difference, yet beings see it each in their own way — this is the path that one whose body is the one reality walks.

“The Dharma realm is even and without difference, fully endowed with measureless, boundless meanings, and he delights in contemplating one characteristic with an unmoved mind — this is the path that the wise one of the three times walks.

Repeated verses (14): toward beings and the Buddha’s dharmas

“Toward beings and toward the Buddha’s dharmas he establishes his sustaining power and brings all to the end, and all his power of sustaining is the same as the buddhas’ — the supreme sustainer walks just this path.

“His spiritual travel is unobstructed, just like the buddhas’; his divine eye is unobstructed and utterly pure; his ear-faculty is unobstructed and hears well — this is the path that the one of unobstructed intent walks.

“All the spiritual penetrations he is fully endowed with, and according to his wisdom they are all accomplished; he knows well all things beyond compare — this is the path that the wise and worthy one walks.

“His mind is rightly settled and does not waver, his wisdom is vast and without bound, and all objective realms he can understand clearly — this is the path that the one who sees all walks.

“Having already reached the far shore of all merit, he can deliver beings in due order, and his mind is finally without satiety — this is the path that the constantly diligent one walks.

“All the dharmas of the buddhas of the three times he is able to know and see in every one, and he is born from the lineage of the Tathāgata — those sons of the Buddha walk just this path.

“Words that accord he has already accomplished, and discourses that go against he is well able to subdue, constantly able to head toward the Buddha’s awakening — this is the path that the one of boundless wisdom walks.

“A single light touches without any limit, and the lands of the ten directions are all pervaded, causing the world everywhere to gain great light — this is the path that the breaker of darkness walks.

“According to what they should see and what they should be offered, he manifests for them the Tathāgata’s pure body, transforming beings by the hundreds of thousands of koṭis, and adorning the buddha-lands likewise.

Repeated verses (15): in order that beings may come forth from the world

“In order that beings may come forth from the world, he cultivates every marvellous practice, and this practice is vast and without bound — how could there be one able to know it?

“Suppose that bodies divided beyond speech, as many as the Dharma realm and space, together extolled his merit, through a hundred thousand myriad kalpas they could not exhaust it.

“The bodhisattva’s merit is without bound, and every cultivation is already complete; suppose that measureless, boundless buddhas, through measureless kalpas, they could not finish speaking it.

“How much less the gods and humans of the world, and all the śrāvakas and pratyekabuddhas — could they, through measureless, boundless kalpas, praise and extol it and reach the end?”

Translator · 釋慧鏡 Shi Huijing. The full statement of AI's role across the 指月 project is maintained at methodology.

License · CC BY-NC-SA 4.0

指月 · pointing at the moon