華嚴經白話全本 · 冊9Avataṃsaka Sūtra · Complete Vernacular · Vol. 9

品三十三佛不思議法品—品三十七如來出現品 · 15 單元 · 第 9／15 冊 · The Inconceivable Dharmas of the Buddhas — The Appearance of the Tathāgata · 15 units · Vol. 9 of 15 · 冊目次Volume index

品三十三佛不思議法品The Inconceivable Dharmas of the Buddhas

全文五層 →Full five layers →

白話Vernacular

念問十事：諸佛的十種不可思議

那時，大會之中有一些菩薩心裡這樣想：「諸佛的國土怎樣不可思議？諸佛的本願怎樣不可思議？諸佛的種性（成佛的族類與根性）怎樣不可思議？諸佛的出現於世怎樣不可思議？諸佛的身怎樣不可思議？諸佛的音聲怎樣不可思議？諸佛的智慧怎樣不可思議？諸佛的自在怎樣不可思議？諸佛的無礙怎樣不可思議？諸佛的解脫怎樣不可思議？」

佛加持：世尊知念而加，青蓮華藏承力而說

那時，世尊知道諸菩薩心裡所想的，就以神力加持他，以智慧攝受他，以光明照耀他，以威勢充滿他，令青蓮華藏菩薩安住於佛的無畏，契入佛的法界，獲得佛的威德，神通自在，得到佛那無所障礙的廣大觀察，了知一切佛種性的次第，安住於不可言說的佛法方便。

那時，青蓮華藏菩薩就能通達無所障礙的法界，就能安住於離諸障礙的深行，就能圓滿成就普賢的大願，就能知見一切佛法，以大悲心觀察眾生，想要令他們清淨，精勤修習而沒有厭倦懈怠，領受奉行一切諸菩薩之法，在一念之中出生佛的智慧，解了一切無盡的智慧之門，總持（憶持不忘之力）與辯才全都具足；他承著佛的神力，告訴蓮華藏菩薩說：

一　無量住：諸佛所安住的地方

「佛子！諸佛世尊有無量的安住之處，就是：常安住於大悲；安住於以種種身作諸佛事；安住於以平等之意轉清淨的法輪；安住於以四種辯才演說無量之法；安住於不可思議的一切佛法；安住於以清淨的音聲遍滿無量國土；安住於不可言說的甚深法界；安住於示現一切最殊勝的神通；安住於能為眾生開示那沒有障礙的究竟之法。

二　普遍法界十法：十處都無邊際

「佛子！諸佛世尊有十種法，普遍於無量無邊的法界。哪十種呢？就是：一切諸佛有沒有邊際的身，色相清淨，普遍入於六道諸趣而不沾染執著；一切諸佛有沒有邊際、沒有障礙的眼，對於一切法都能明白見到；一切諸佛有沒有邊際、沒有障礙的耳，都能解了一切音聲；一切諸佛有沒有邊際的鼻，能到達諸佛自在的彼岸；一切諸佛有寬廣長遠的舌，發出微妙的音聲周遍法界；一切諸佛有沒有邊際的身，隨應眾生的心，全都令他們得見；一切諸佛有沒有邊際的意，安住在無礙平等的法身；一切諸佛有沒有邊際、沒有障礙的解脫，示現無有窮盡的大神通力；一切諸佛有沒有邊際的清淨世界，隨眾生所樂而示現眾多佛土，具足無量種種莊嚴，而在其中不生沾染執著；一切諸佛有沒有邊際的菩薩行願，得到圓滿的智慧，遊戲自在，都能通達一切佛法。佛子！這就是如來、應供、正等覺普遍法界而無邊際的十種佛法。

三　念念出生智：一念中示現八相

「佛子！諸佛世尊有十種念念出生的智慧。哪十種呢？就是：一切諸佛在一念之中，都能示現無量世界從天上降下來；一切諸佛在一念之中，都能示現無量世界中菩薩受生；一切諸佛在一念之中，都能示現無量世界中出家學道；一切諸佛在一念之中，都能示現無量世界中在菩提樹下成等正覺；一切諸佛在一念之中，都能示現無量世界中轉微妙的法輪；一切諸佛在一念之中，都能示現無量世界中教化眾生、供養諸佛；一切諸佛在一念之中，都能示現無量世界中不可言說的種種佛身；一切諸佛在一念之中，都能示現無量世界的種種莊嚴、無數莊嚴、如來自在的一切智慧寶藏；一切諸佛在一念之中，都能示現無量世界中無量無數的清淨眾生；一切諸佛在一念之中，都能示現無量世界中三世諸佛的種種根性、種種精進、種種行解，於三世之中成等正覺。這就是十種。

四　十不失時：該化度的時候不錯過

「佛子！諸佛世尊有十種不錯失時機。哪十種呢？就是：一切諸佛成等正覺不錯失時機；一切諸佛成熟有緣的眾生不錯失時機；一切諸佛授菩薩記別不錯失時機；一切諸佛隨眾生的心示現神力不錯失時機；一切諸佛隨眾生的理解示現佛身不錯失時機；一切諸佛安住於大捨不錯失時機；一切諸佛進入諸聚落不錯失時機；一切諸佛攝受諸有淨信的人不錯失時機；一切諸佛調伏惡眾生不錯失時機；一切諸佛示現不可思議的諸佛神通不錯失時機。這就是十種。

五　無比不思議境界：一即一切

「佛子！諸佛世尊有十種無可比擬、不可思議的境界。哪十種呢？就是：一切諸佛結一次跏趺坐，遍滿十方無量世界；一切諸佛說一句義理，都能開示一切佛法；一切諸佛放一道光明，都能遍照一切世界；一切諸佛在一個身中，都能示現一切諸身；一切諸佛在一個處所中，都能示現一切世界；一切諸佛在一種智慧中，都能決斷了知一切諸法而無所罣礙；一切諸佛在一念之中，都能遍往十方世界；一切諸佛在一念之中，都示現如來無量的威德；一切諸佛在一念之中，普遍緣念三世諸佛與眾生，而心無雜亂；一切諸佛在一念之中，與過去、未來、現在一切諸佛體性相同而無二。這就是十種。

六　出生十智：知其無而生其智

「佛子！諸佛世尊能出生十種智慧。哪十種呢？就是：一切諸佛知道一切法沒有所趣向之處，卻能出生迴向大願的智慧；一切諸佛知道一切法都沒有身，卻能出生清淨身的智慧；一切諸佛知道一切法本來無二，卻能出生令人覺悟的智慧；一切諸佛知道一切法沒有我、沒有眾生，卻能出生調伏眾生的智慧；一切諸佛知道一切法本來沒有相，卻能出生了達諸相的智慧；一切諸佛知道一切世界沒有成也沒有壞，卻能出生了達成壞的智慧；一切諸佛知道一切法沒有造作，卻能出生了知業與果報的智慧；一切諸佛知道一切法沒有言說，卻能出生了達言說的智慧；一切諸佛知道一切法沒有染也沒有淨，卻能出生了知染淨的智慧；一切諸佛知道一切法沒有生也沒有滅，卻能出生了達生滅的智慧。這就是十種。

七　十種普入法：處處都進得去

「佛子！諸佛世尊有十種普遍契入之法。哪十種呢？就是：一切諸佛有清淨微妙的身，普遍入於三世；一切諸佛都具足三種自在（身、語、意三業的化度），普遍教化眾生；一切諸佛都具足諸陀羅尼（總持不忘之法），普遍能領受住持一切佛法；一切諸佛都具足四種辯才，普遍轉一切清淨的法輪；一切諸佛都具足平等的大悲，恆常不捨離一切眾生；一切諸佛都具足甚深的禪定，恆常普遍觀察一切眾生；一切諸佛都具足利益他人的善根，調伏眾生沒有休息；一切諸佛都具足沒有障礙的心，普遍能安住於一切法界；一切諸佛都具足沒有障礙的神力，一念之間普遍示現三世諸佛；一切諸佛都具足沒有障礙的智慧，一念之間普遍建立三世的劫數。這就是十種。

八　難信受廣大法：微塵不大、世界不小

「佛子！諸佛世尊有十種難以信受的廣大之法。哪十種呢？就是：一切諸佛都能摧滅一切諸魔；一切諸佛都能降伏一切外道；一切諸佛都能調伏一切眾生，全都令他們歡悅；一切諸佛都能前往一切世界化導眾生之類；一切諸佛都能以智慧證入甚深的法界；一切諸佛都能以無二之身示現種種身充滿世界；一切諸佛都能以清淨的音聲起四種辯才說法不斷，凡有信受的人功不唐捐（用功不白費）；一切諸佛都能在一個毛孔中出現諸佛，數量與一切世界的微塵數相等，沒有斷絕；一切諸佛都能在一粒微塵中示現眾多佛剎，數量與一切世界的微塵數相等，具足種種上妙莊嚴，恆常在其中轉微妙法輪教化眾生，而微塵並未變大、世界並未變小，常以證悟之智安住法界；一切諸佛都能了達清淨法界，以智慧光明破除世間的愚癡黑闇，令眾生對佛法都得開解通曉，隨從如來安住在十力之中。這就是十種。

九　大功德離過清淨：無過失的十處

「佛子！諸佛世尊有十種大功德，離諸過失而清淨。哪十種呢？就是：一切諸佛具足大威德，離過清淨；一切諸佛都於三世如來之家出生，種族調柔良善，離過清淨；一切諸佛盡未來際心無所住著，離過清淨；一切諸佛對三世之法都無所執著，離過清淨；一切諸佛知種種性都是同一性，並無所從來，離過清淨；一切諸佛前際與後際的福德無有窮盡，等同法界，離過清淨；一切諸佛無邊的身相遍於十方佛剎，隨時調伏一切眾生，離過清淨；一切諸佛獲得四無畏，遠離諸恐怖，在大眾會中作大師子吼，明了分別一切諸法，離過清淨；一切諸佛在不可說不可說劫之後入於般涅槃，眾生聽聞其名號便獲得無量的福，與佛現在世時的功德沒有差別，離過清淨；一切諸佛雖遠在不可說不可說的世界之中，若有眾生一心正念，就都能得見，離過清淨。這就是十種。

十　究竟清淨：十處都淨到底

「佛子！諸佛世尊有十種究竟清淨。哪十種呢？就是：一切諸佛往昔的大願究竟清淨；一切諸佛所持守的梵行究竟清淨；一切諸佛遠離世間的種種迷惑，究竟清淨；一切諸佛莊嚴國土究竟清淨；一切諸佛所有的眷屬究竟清淨；一切諸佛所有的種族究竟清淨；一切諸佛的色身相好究竟清淨；一切諸佛的法身無染，究竟清淨；一切諸佛的一切智智沒有障礙，究竟清淨；一切諸佛解脫自在，所應作的都已作辦，到達彼岸，究竟清淨。這就是十種。

十一　一切時十種佛事：何時何處都在作佛事

「佛子！諸佛世尊在一切世界、一切時中，有十種佛事。哪十種呢？第一，若有眾生專心憶念，佛就示現在他面前；第二，若有眾生心不調順，佛就為他說法；第三，若有眾生能生淨信，佛必令他獲得無量善根；第四，若有眾生能入於法位，佛都令他現前證得，無不了知；第五，教化眾生沒有疲厭；第六，遊行諸佛剎土，往來無所障礙；第七，大悲不捨棄一切眾生；第八，示現變化之身，恆常不斷絕；第九，神通自在，未曾休息；第十，安住法界，能普遍觀察。這就是十種。

十二　無盡智海法：智慧如海不可竭

「佛子！諸佛世尊有十種無有窮盡的智慧大海之法。哪十種呢？就是：一切諸佛無邊的法身，是無盡智海法；一切諸佛無量的佛事，是無盡智海法；一切諸佛佛眼的境界，是無盡智海法；一切諸佛無量無數難以思量的善根，是無盡智海法；一切諸佛普遍降下一切甘露妙法，是無盡智海法；一切諸佛讚歎佛的功德，是無盡智海法；一切諸佛往昔所修的種種願行，是無盡智海法；一切諸佛盡未來際恆常作佛事，是無盡智海法；一切諸佛了知一切眾生的心行，是無盡智海法；一切諸佛的福德智慧莊嚴無人能超過，是無盡智海法。這就是十種。

十三　十種常法：恆常不變之事

「佛子！諸佛世尊有十種恆常之法。哪十種呢？就是：一切諸佛常修行一切諸波羅蜜；一切諸佛對於一切法常遠離迷惑；一切諸佛常具足大悲；一切諸佛常具有十力；一切諸佛常轉法輪；一切諸佛常為眾生示現成就正覺；一切諸佛常樂於調伏一切眾生；一切諸佛的心常正念於不二之法；一切諸佛教化眾生完畢，常示現入於無餘涅槃，因為諸佛的境界沒有邊際的緣故。這就是十種。

十四　演說無量法門：所說之門無有量

「佛子！諸佛世尊有十種演說無量諸佛法門。哪十種呢？就是：一切諸佛演說無量的眾生界之門；一切諸佛演說無量的眾生行之門；一切諸佛演說無量的眾生業果之門；一切諸佛演說無量的化度眾生之門；一切諸佛演說無量的清淨眾生之門；一切諸佛演說無量的菩薩行之門；一切諸佛演說無量的菩薩願之門；一切諸佛演說無量的一切世界成壞劫數之門；一切諸佛演說無量的菩薩以深心清淨佛剎之門；一切諸佛演說無量的一切世界中三世諸佛於各各劫中次第出現之門；一切諸佛演說一切諸佛的智慧之門。這就是十種。

十五　為眾生作佛事：連寂默都是佛事

「佛子！諸佛世尊有十種為眾生作佛事。哪十種呢？就是：一切諸佛示現色身為眾生作佛事；一切諸佛發出微妙音聲為眾生作佛事；一切諸佛有所領受（受人供養）為眾生作佛事；一切諸佛無所領受（不受供養）為眾生作佛事；一切諸佛以地、水、火、風為眾生作佛事；一切諸佛以神力自在示現一切所緣的境界為眾生作佛事；一切諸佛以種種名號為眾生作佛事；一切諸佛以佛剎的境界為眾生作佛事；一切諸佛以嚴淨佛剎為眾生作佛事；一切諸佛以寂寞無言為眾生作佛事。這就是十種。

十六　最勝法：願堅、行久、心不退

「佛子！諸佛世尊有十種最殊勝之法。哪十種呢？就是：一切諸佛的大願堅固不可沮壞，所說的必定作到，言語沒有二話；一切諸佛為了圓滿一切功德，盡未來劫修菩薩行而不生懈怠疲倦；一切諸佛為了調伏一個眾生的緣故，前往不可說不可說的世界，就這樣為一切眾生而沒有斷絕；一切諸佛對於信受的與毀謗的兩種眾生，以大悲普遍觀照，平等而無差別；一切諸佛從初發心一直到成佛，始終不退失菩提之心；一切諸佛積集無量的諸善功德，都用來迴向一切智之性，對於諸世間始終沒有沾染執著；一切諸佛在諸佛之處修學身語意三業，唯行佛所行，不行二乘所行，都是為了迴向一切智之性，成就無上正等菩提；一切諸佛放大光明，其光平等照耀一切處所，並照耀一切諸佛之法，令諸菩薩心得清淨，圓滿一切智；一切諸佛捨離世間的快樂，不貪不染，而普願世間離苦得樂，沒有種種戲論；一切諸佛憐愍諸眾生領受種種苦，守護佛的種子，行佛的境界，出離生死，到達十力之地。這就是十種。

十七　無障礙住：住在哪裡都無礙

「佛子！諸佛世尊有十種沒有障礙的安住。哪十種呢？就是：一切諸佛都能前往一切世界，無障礙住；一切諸佛都能安住一切世界，無障礙住；一切諸佛都能在一切世界中行、住、坐、臥，無障礙住；一切諸佛都能在一切世界中演說正法，無障礙住；一切諸佛都能在一切世界中住於兜率天宮，無障礙住；一切諸佛都能入於法界的一切三世，無障礙住；一切諸佛都能坐於法界的一切道場，無障礙住；一切諸佛都能念念觀察一切眾生的心行，以身語意三種自在教化調伏，無障礙住；一切諸佛都能以一身安住於無量不思議的佛所，以及在一切處利益眾生，無障礙住；一切諸佛都能開示無量諸佛所說的正法，無障礙住。這就是十種。

十八　最勝無上莊嚴：身語意光笑法身色種族與大慈

「佛子！諸佛世尊有十種最殊勝而無上的莊嚴。哪十種呢？一切諸佛都具足諸相與隨形好，這是諸佛第一最勝無上的身莊嚴。一切諸佛都具足六十種音，每一種音有五百分，每一分有無量百千清淨之音作為嚴飾，能在法界一切大眾之中沒有種種恐怖，作大師子吼演說如來甚深的法義，眾生聽聞的沒有不歡喜，隨其根性欲樂都得調伏，這是諸佛第二最勝無上的語莊嚴。一切諸佛都具足十力、諸大三昧、十八不共法以莊嚴意業，所行的境界通達無礙，一切佛法全都得到無有遺餘，以法界的莊嚴作為莊嚴，法界眾生心之所行，過去、未來、現在各各差別，在一念之中都能明白見到，這是諸佛第三最勝無上的意莊嚴。一切諸佛都能放出無數光明，每一光明有不可說的光明網作為眷屬，普照一切諸佛國土，滅除一切世間的黑闇，示現無量諸佛興起於世，其身平等都悉清淨，所作的佛事全不唐捐，能令眾生到達不退轉，這是諸佛第四最勝無上的光明莊嚴。一切諸佛示現微笑的時候，都從口中放出百千億那由他阿僧祇的光明，每一光明各有無量不可思議的種種顏色，遍照十方一切世界，在大眾之中發出誠實之語，授與無量無數不可思議的眾生阿耨多羅三藐三菩提（無上正等正覺）的記別，這是諸佛第五離世癡惑、最勝無上的現微笑莊嚴。一切諸佛都有法身清淨無礙，對於一切法究竟通達，安住於法界而沒有邊際，雖處在世間而不與世間相雜，了達世間的實性，修行出世之法，言語之道斷絕，超越五蘊、十八界、十二處，這是諸佛第六最勝無上的法身莊嚴。一切諸佛都有無量常在的妙光明，以不可說不可說的種種色相作為嚴飾而成光明之藏，出生無量圓滿的光明，普照十方沒有障礙，這是諸佛第七最勝無上的常妙光明莊嚴。一切諸佛都有無邊的妙色、可愛的妙色、清淨的妙色、隨心所現的妙色、映蔽一切三界的妙色、到於彼岸無上的妙色，這是諸佛第八最勝無上的妙色莊嚴。一切諸佛都在三世佛種之中出生，積聚眾多善的珍寶，究竟清淨，沒有種種過失，遠離世間的譏毀誹謗，以一切法中最為殊勝清淨的妙行作為莊嚴，具足成就一切智智，種族清淨無人能夠譏毀，這是諸佛第九最勝無上的種族莊嚴。一切諸佛以大慈之力莊嚴其身，究竟清淨沒有種種渴愛，身的造作永遠止息，心得善巧解脫，見者不生厭足，以大悲救護一切世間；是第一福田、無上的受供者，哀愍利益一切眾生，全都令他們增長無量的福德與智慧之聚，這是諸佛第十最勝無上的大慈大悲功德莊嚴。這就是十種。

十九　自在法：十種自在的用

「佛子！諸佛世尊有十種自在之法。哪十種呢？就是：一切諸佛對於一切法都得自在，明白通達種種句身、味身（名句文所成之聚），演說諸法辯才無礙，這是諸佛第一自在法。一切諸佛教化眾生未曾錯失時機，隨他們的願樂而為說正法，全都令他們調伏而沒有斷絕，這是諸佛第二自在法。一切諸佛能令盡虛空界無量無數種種莊嚴的一切世界六種震動，令那些世界或上舉或下落、或變大或變小、或聚合或散開，未曾惱害一個眾生，其中的眾生不覺不知、無疑無怪，這是諸佛第三自在法。一切諸佛以神通力都能嚴淨一切世界，在一念之間普遍示現一切世界的莊嚴，這些莊嚴經無數劫也說不能盡，全都遠離染污，清淨無比，一切佛剎嚴淨之事，都令它平等入於一剎之中，這是諸佛第四自在法。一切諸佛見到有一個眾生應當受化，就為他住世延壽，經不可說不可說劫，乃至盡未來際，結跏趺坐，身心不倦，專心憶念，未曾廢忘，以方便調伏而不錯失時機；如同為一個眾生，為一切眾生也都是如此，這是諸佛第五自在法。一切諸佛都能遍往一切世界一切如來所行之處，而不曾暫捨一切法界；十方各各分別，每一方有無量的世界海，每一世界海有無量的世界種，佛以神力一念之間全都到達，轉無礙清淨的法輪，這是諸佛第六自在法。一切諸佛為了調伏一切眾生，在念念之中成就阿耨多羅三藐三菩提，而對於一切佛法並非已經現覺，也不是將來才覺，也不住在有學之地，卻都能知見，通達無礙，有無量的智慧、無量的自在，教化調伏一切眾生，這是諸佛第七自在法。一切諸佛能以眼處作耳處的佛事，能以耳處作鼻處的佛事，能以鼻處作舌處的佛事，能以舌處作身處的佛事，能以身處作意處的佛事，能以意處在一切世界中安住世間、出世間的種種境界，每一境界中能作無量廣大的佛事，這是諸佛第八自在法。一切諸佛，他身上的毛孔每一個都能容納一切眾生，每一眾生的身都與不可說的諸佛剎相等而不覺迫窄，每一眾生舉步能越過無數世界，這樣輾轉窮盡無數劫，都見到諸佛出現於世，教化眾生，轉清淨法輪，開示過去、未來、現在不可說之法；盡虛空界一切眾生在諸趣中受身，威儀、往來以及他們所受用的種種樂具都悉具足，而在其中沒有障礙，這是諸佛第九自在法。一切諸佛在一念之間示現一切世界微塵數的佛，每一佛都在一切法界中「眾妙蓮華廣大莊嚴世界」的蓮華藏師子座上成等正覺，示現諸佛自在的神力；如同在眾妙蓮華廣大莊嚴世界那樣，也這樣在一切法界中不可說不可說的種種莊嚴、種種境界、種種形相、種種示現、種種劫數的清淨世界；如同在一念之中，也這樣在無量無邊阿僧祇劫的一切念中，一念之間一切都示現，一念之間無量都安住，而未曾用少許的方便之力，這是諸佛第十自在法。

二十　圓滿佛法：一一都成就

「佛子！諸佛世尊有十種無量不可思議的圓滿佛法。哪十種呢？就是：一切諸佛每一清淨之相都具足百福；一切諸佛都成就一切佛法；一切諸佛都成就一切善根；一切諸佛都成就一切功德；一切諸佛都能教化一切眾生；一切諸佛都能為眾生作依主；一切諸佛都成就清淨的佛剎；一切諸佛都成就一切智智；一切諸佛都成就色身相好，見者獲得利益，用功不會白費；一切諸佛都具足諸佛平等的正法；一切諸佛作佛事已畢，無不示現入於涅槃。這就是十種。

二十一　善巧方便：知其空而不廢說

「佛子！諸佛世尊有十種善巧方便。哪十種呢？一切諸佛了知諸法都離戲論，卻能開示諸佛的善根，這是第一善巧方便。一切諸佛知道一切法都無所見、各各不相知、無縛無解、無受無集、無所成就，自在究竟到於彼岸，然而對於諸法真實而知並無異別，因而得自在、無我無受、不壞實際，已經到達大自在之地，常能觀察一切法界，這是第二善巧方便。一切諸佛永離諸相，心無所住，卻能全都了知而不亂不錯，雖知一切相都沒有自性，而如其體性都能善巧契入，並且也示現無量色身，以及一切清淨佛土種種莊嚴無有窮盡之相，聚集智慧的明燈滅除眾生的迷惑，這是第三善巧方便。一切諸佛安住於法界，不住過去、未來、現在，因為如如之性中沒有過去、未來、現在三世之相的緣故，卻能演說過去、未來、現在世無量諸佛出現世間，令聽聞的人普見一切諸佛的境界，這是第四善巧方便。一切諸佛的身、語、意業，無所造作，無來無去，也無所住，遠離種種數法，到達一切諸法的彼岸，而成為眾法之藏，具足無量智慧，了達種種世間、出世間之法，智慧無礙，示現無量自在的神力，調伏一切法界的眾生，這是第五善巧方便。一切諸佛知道一切法不可見，不是一、不是異，不是有量、不是無量，不是來、不是去，都沒有自性，也不違背世間諸法；一切智者，在無自性之中見一切法，對於法得自在，廣說諸法，而常安住於真如實性，這是第六善巧方便。一切諸佛在一個時中知道一切時，具足清淨善根，入於正位而無所執著，對於日月、年劫、成壞這些時分不住著也不捨棄，卻能示現或晝或夜、初中後時、一日、七日、半月、一月、一年、百年、一劫、多劫、不可思劫、不可說劫，乃至盡於未來際劫，恆常為眾生轉微妙法輪，不斷不退，沒有休息，這是第七善巧方便。一切諸佛恆常安住法界，成就諸佛無量的無畏以及不可數辯、不可量辯、無盡辯、無斷辯、無邊辯、不共辯、無窮辯、真實辯、方便開示一切句辯、一切法辯，隨他們的根性以及欲樂理解，以種種法門宣說不可說不可說百千億那由他的修多羅（契經），初善、中善、後善，全都究竟，這是第八善巧方便。一切諸佛安住清淨法界，知道一切法本來沒有名字，沒有過去之名，沒有現在之名，沒有未來之名；沒有眾生之名，沒有非眾生之名；沒有國土之名，沒有非國土之名；沒有法之名，沒有非法之名；沒有功德之名，沒有非功德之名；沒有菩薩之名，沒有佛之名；沒有數之名，沒有非數之名；沒有生之名，沒有滅之名；沒有有之名，沒有無之名；沒有一之名，沒有種種之名。為什麼呢？因為諸法的體性不可言說的緣故。一切諸法沒有方所處所，不可聚集而說，不可離散而說，不可作一而說，不可作多而說，音聲不能及，言語全都斷絕，雖隨順世俗作種種言說，卻無所攀緣，無所造作，遠離一切虛妄的想著，這樣究竟到於彼岸。這是第九善巧方便。一切諸佛知道一切法本性寂靜：因為無生所以不是色，因為無戲論所以不是受，因為無名數所以不是想，因為無造作所以不是行，因為無執取所以不是識，因為無入處所以不是處，因為無所得所以不是界，然而也不破壞一切諸法，因為本性無起如同虛空的緣故。一切諸法都空寂，沒有業果，沒有修習，沒有成就，沒有出生，不是數、不是不數，不是有、不是無，不是生、不是滅，不是垢、不是淨，不是入、不是出，不是住、不是不住，不是調伏、不是不調伏，不是眾生、不是無眾生，不是壽命、不是無壽命，不是因緣、不是無因緣，卻能了知正定聚、邪定聚以及不定聚的一切眾生，為他們說微妙之法令他們到於彼岸，成就十力、四無所畏，能作師子吼，具足一切智，安住佛的境界，這是第十善巧方便。佛子！這就是諸佛成就的十種善巧方便。

二十二　十種廣大佛事（一）：兜率受生

「佛子！諸佛世尊有十種廣大的佛事，無量無邊，不可思議，一切世間的諸天與人都不能知，過去、未來、現在所有一切聲聞、獨覺也不能知，唯除如來的威神之力。哪十種呢？就是：

「一切諸佛在盡虛空遍法界的一切世界兜率陀天中，都示現受生，修菩薩行，作大佛事，有無量的色相，無量的威德，無量的光明，無量的音聲，無量的言辭，無量的三昧，無量智慧所行的境界，攝取一切人、天、魔、梵、沙門、婆羅門、阿脩羅等，大慈無礙，大悲究竟，平等饒益一切眾生，或令他們生天，或令他們生人間，或使他們的根清淨，或調伏他們的心，或有時為他們說差別的三乘，或有時為他們說圓滿的一乘，普遍濟度，令他們出離生死，這是第一廣大佛事。

二十二　十種廣大佛事（二）：降神母胎

「佛子！一切諸佛從兜率天降神入母胎，以究竟的三昧觀察受生之法如幻、如化、如影、如空、如熱時的陽焰，隨所樂而受生，無量無礙，入於無諍之法，起無所執著的智慧，離欲清淨，成就廣大微妙的莊嚴之藏，領受最後之身，住在大寶莊嚴樓閣中而作佛事，或以神力而作佛事，或以正念而作佛事，或示現神通而作佛事，或示現智慧之日而作佛事，或示現諸佛廣大的境界而作佛事，或示現諸佛無量的光明而作佛事，或入於無數廣大三昧而作佛事，或示現從那些三昧起定而作佛事。佛子！如來那時在母胎之中，為了利益一切世間，種種示現而作佛事。就是：或示現初生，或示現童子，或示現在宮中，或示現出家，或又示現成等正覺，或又示現轉微妙法輪，或示現入於般涅槃，這樣都以種種方便，在一切方、一切網、一切族、一切種、一切世界中而作佛事。這是第二廣大佛事。

二十二　十種廣大佛事（三）：處胎誕生·居宮不染

「佛子！一切諸佛一切善業都已清淨，一切出生之智都已明潔，卻以受生之法誘導群迷，令他們開悟，具足修行眾善。為了眾生的緣故，示現誕生於王宮。一切諸佛對於諸般色欲宮殿妓樂都已捨離，無所貪染，常觀察諸有空無體性，一切樂具都不真實，持守佛的淨戒究竟圓滿；觀察內宮的妻妾、侍從而生大悲愍，觀察諸眾生虛妄不實而起大慈心，觀察諸世間沒有一件可樂而生大喜，對於一切法心得自在而起大捨；具足佛的功德，示現生於法界，身相圓滿，眷屬清淨，而對於一切都無所執著；以隨類之音為眾生演說，令他們對世間法深生厭離，如其所行示現所得之果，又以方便隨應教化；未成熟的令他成熟，已成熟的令他得解脫，為他作佛事令他不退轉；又以廣大慈悲之心，恆常為眾生說種種法，又為他們示現身語意三種自在，令他們開悟，心得清淨。雖處在內宮，眾人都看得見，而在一切諸世界中施作佛事；以大智慧，以大精進，示現種種諸佛神通，無礙無盡。恆常安住三種巧方便業，就是：身業究竟清淨、語業常隨智慧而行、意業甚深沒有障礙，以這樣的方便利益眾生。這是第三廣大佛事。

二十二　十種廣大佛事（四）：捨宮出家

「佛子！一切諸佛示現處在種種莊嚴的宮殿，觀察而生厭離，捨棄而出家，想要令眾生了知世間之法都是妄想、無常、敗壞，深深生起厭離，不生染著，永斷世間的貪愛煩惱，修清淨行，利益眾生。當出家的時候，捨去世俗的威儀，安住於無諍之法，滿足本願的無量功德，以大智慧的光明滅除世間的癡闇，為諸世間作無上的福田，常為眾生讚歎佛的功德，令他們在佛所種植諸善根本，以智慧之眼見真實之義；又為眾生讚說出家，清淨無過失，永得出離，長久作世間智慧的高幢。這是第四廣大佛事。

二十二　十種廣大佛事（五）：樹下成正覺

「佛子！一切諸佛具足一切智，對無量之法都已知見，在菩提樹下成就最正覺，降伏眾魔，威德特別尊勝。其身充滿一切世界，神力所作無邊無盡，對於一切智所行之義都得自在，所修的諸功德都已圓滿。他的菩提座具足莊嚴，周遍十方一切世界，佛處在其上轉微妙法輪，說諸菩薩所有的行願，開示無量諸佛的境界，令諸菩薩都得悟入，修行種種清淨妙行。又能示導一切眾生令他們種下善根，生在如來的平等地中，安住諸菩薩無邊的妙行，成就一切功德勝法；對於一切世界、一切眾生、一切佛剎、一切諸法、一切菩薩、一切教化、一切三世、一切調伏、一切神變、一切眾生心中的樂欲，都能善巧了知而作佛事。這是第五廣大佛事。

二十二　十種廣大佛事（六）：轉不退法輪

「佛子！一切諸佛轉不退的法輪，因為要令諸菩薩不退轉的緣故；轉無量的法輪，因為要令一切世間都能了知的緣故；轉開悟一切的法輪，因為能作大無畏的師子吼的緣故；轉一切法智藏的法輪，因為開啟法藏之門、除去闇障的緣故；轉無礙的法輪，因為等同虛空的緣故；轉無著的法輪，因為觀一切法非有非無的緣故；轉照世的法輪，因為令一切眾生的法眼清淨的緣故；轉開示一切智的法輪，因為都遍於一切三世之法的緣故；轉一切佛同一的法輪，因為一切佛法互不相違的緣故。一切諸佛以像這樣無量無數百千億那由他的法輪，隨諸眾生心行的差別而作佛事，不可思議。這是第六廣大佛事。

二十二　十種廣大佛事（七）：入王都城邑

「佛子！一切諸佛入於一切王都城邑，為諸眾生而作佛事，就是：人王的都邑、天王的都邑，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、羅剎王、毘舍闍王，像這些王的一切都邑。入城門時，大地震動，光明普照，盲人得見，聾人得聽，狂亂的人得回本心，赤裸的人得衣，諸有憂苦的人都得安樂；一切樂器不敲自鳴，諸莊嚴具無論配戴或不配戴都發出妙音，眾生聽聞的沒有不欣悅愛樂。一切諸佛色身清淨，相好具足，見者不生厭足，能為眾生作佛事。就是：或顧視，或觀察，或動轉，或屈伸，或行，或住，或坐，或臥，或沈默，或言語，或示現神通，或為說法，或有所教敕，這一切都是為眾生而作佛事。一切諸佛普遍在一切無數世界種種眾生的心樂大海之中，勸他們念佛，常勤觀察，種諸善根，修菩薩行；讚歎佛的色相微妙第一，一切眾生難以值遇，若有人得見而生起信心，就出生一切無量的善法，積集佛的功德全都清淨。這樣稱讚佛的功德之後，分身普遍前往十方世界，令諸眾生都得瞻仰奉事，思惟觀察，承事供養，種諸善根，得佛歡喜，增長佛的種子，都當成佛。以這樣的行而作佛事，或為眾生示現色身，或發出妙音，或只是微笑，令他們信樂，頭頂禮敬，曲身合掌，稱揚讚歎，問訊起居而作佛事。一切諸佛以像這樣無量無數不可言說不可思議的種種佛事，在一切世界之中，隨諸眾生心中所樂，以本願之力、大慈悲之力、一切智之力，方便教化，全都令他們調伏。這是第七廣大佛事。

二十二　十種廣大佛事（八）：住阿蘭若·隱顯說默

「佛子！一切諸佛或住在阿蘭若（寂靜的山林處）而作佛事；或住在寂靜處而作佛事；或住在空閑處而作佛事；或住在佛所住處而作佛事；或住在三昧中而作佛事；或獨處園林而作佛事；或隱身不現而作佛事；或住在甚深的智慧而作佛事；或住在諸佛無可比擬的境界而作佛事；或住在不可見的種種身行，隨諸眾生的心樂欲解，方便教化沒有休息，而作佛事；或以天身求一切智而作佛事；或以龍身、夜叉身、乾闥婆身、阿脩羅身、迦樓羅身、緊那羅身、摩睺羅伽以及人、非人等身，求一切智而作佛事；或以聲聞身、獨覺身、菩薩身，求一切智而作佛事；或有時說法，或有時寂默，而作佛事；或說一佛，或說多佛，而作佛事；或說諸菩薩的一切行、一切願，歸為一行一願而作佛事；或說諸菩薩的一行、一願，開為無量行願而作佛事；或說佛的境界即是世間的境界而作佛事；或說世間的境界即是佛的境界而作佛事；或說佛的境界即非境界而作佛事；或住一日，或住一夜，或住半月，或住一月，或住一年，乃至住不可說劫，為諸眾生而作佛事。這是第八廣大佛事。

二十二　十種廣大佛事（九）：生清淨善根之藏

「佛子！一切諸佛是出生清淨善根的寶藏，令諸眾生在佛法之中生起清淨的信解，諸根調伏，永離世間；令諸菩薩對於菩提之道具足智慧之明，不由他人而悟。或示現涅槃而作佛事；或說世間都是無常而作佛事；或說佛身而作佛事；或說所應作的都已作辦而作佛事；或說功德圓滿無有缺少而作佛事；或說永斷諸有的根本而作佛事；或令眾生厭離世間、隨順佛心而作佛事；或說壽命終究歸於窮盡而作佛事；或說世間沒有一件可樂而作佛事；或為他們宣說盡未來際供養諸佛而作佛事；或說諸佛轉清淨法輪，令他們得聞而生大歡喜，而作佛事；或為他們宣說諸佛的境界，令他們發心而修諸行，而作佛事；或為他們宣說念佛三昧，令他們發心常樂見佛，而作佛事；或為他們宣說諸根清淨、勤求佛道、心無懈退，而作佛事；或前往一切諸佛國土，觀察諸境界種種因緣而作佛事；或攝取一切諸眾生的身都成為佛身，令諸懈怠放逸的眾生都安住如來清淨的禁戒，而作佛事。這是第九廣大佛事。

二十二　十種廣大佛事（十）：入涅槃·舍利福田

「佛子！一切諸佛入涅槃的時候，無量眾生悲號涕泣，生大憂惱，互相瞻顧而這樣說：『如來世尊有大慈悲，哀愍饒益一切世間，為諸眾生作救護、作依歸。如來出現難以值遇，無上的福田在今日永遠滅去了。』就以這樣，令諸眾生悲號戀慕，而作佛事。又為了化度一切天人、龍神、夜叉、乾闥婆、阿脩羅、迦樓羅、緊那羅、摩睺羅伽以及人、非人等的緣故，隨他們的樂欲，自碎其身而成為舍利，無量無數不可思議，令諸眾生生起淨信之心，恭敬尊重，歡喜供養，修諸功德，具足圓滿。又建起佛塔，種種嚴飾，在諸天宮、龍宮、夜叉宮，乾闥婆、阿脩羅、迦樓羅、緊那羅、摩睺羅伽以及人、非人等諸宮殿之中，以此作為供養。牙齒、爪髮都用來起塔，令見到的人都憶念佛、憶念法、憶念僧，信樂不退轉，誠敬尊重，在在處處布施供養、修諸功德；因為這樣的福，或生於天上，或處在人間，種族尊榮，財產備足，所有的眷屬都悉清淨，不入惡趣，常生善道，恆常得見佛，具足眾多的白淨之法，在三有之中迅速得以出離，各隨其所願獲得自乘之果，於如來所知恩報恩，永遠為世間作所歸依之處。佛子！諸佛世尊雖然已般涅槃，仍然為眾生作不可思議的清淨福田、無盡功德的最上福田，令諸眾生善根具足、福德圓滿。這是第十廣大佛事。

「佛子！這些佛事無量廣大、不可思議，一切世間的諸天與人，以及過去、未來、現在的聲聞、獨覺都不能知，唯除如來威神之力所加持的。

二十三　無二行自在法：決定無二

「佛子！諸佛世尊有十種沒有二相之行的自在之法。哪十種呢？就是：一切諸佛都能善巧宣說授記的言辭，決定無二；一切諸佛都能隨順眾生的心念，令他們的心意滿足，決定無二；一切諸佛都能現前覺了一切諸法，演說其中的義理，決定無二；一切諸佛都能具足過去、未來、現在世諸佛的智慧，決定無二；一切諸佛都知道三世一切剎那即是一剎那，決定無二；一切諸佛都知道三世一切佛剎入於一佛剎，決定無二；一切諸佛都知道三世一切佛語即是一佛語，決定無二；一切諸佛都知道三世一切諸佛與他們所化度的一切眾生體性平等，決定無二；一切諸佛都知道世間之法與諸佛之法性無差別，決定無二；一切諸佛都知道三世一切諸佛所有的善根同是一善根，決定無二。這就是十種。

二十四　十住·住一切法：所住的十處

「佛子！諸佛世尊有十種安住，住於一切法。哪十種呢？就是：一切諸佛住於覺悟一切法界；一切諸佛住於大悲之語；一切諸佛住於本來的大願；一切諸佛住於不捨棄調伏眾生；一切諸佛住於無自性之法；一切諸佛住於平等的利益；一切諸佛住於無忘失之法；一切諸佛住於無障礙之心；一切諸佛住於恆常正定之心；一切諸佛住於平等契入一切法而不違背實際之相。這就是十種。

二十五　知一切法盡無有餘：知到沒有剩下

「佛子！諸佛世尊有十種知一切法窮盡而沒有剩餘。哪十種呢？就是：知過去一切法盡無有餘；知未來一切法盡無有餘；知現在一切法盡無有餘；知一切言語之法盡無有餘；知一切世間之道盡無有餘；知一切眾生之心盡無有餘；知一切菩薩善根上、中、下的種種分位盡無有餘；知一切佛圓滿的智慧以及諸善根不增不減盡無有餘；知一切法都從因緣生起盡無有餘；知一切世界種盡無有餘；知一切法界之中如同因陀羅網（帝釋天寶網）般諸般差別之事盡無有餘。這就是十種。

二十六　十力名列：十種力的名

「佛子！諸佛世尊有十種力。哪十種呢？就是：廣大力、最上力、無量力、大威德力、難獲力、不退力、堅固力、不可壞力、一切世間不思議力、一切眾生無能動力。這就是十種。

二十七　大那羅延幢勇健法（一）：身不可壞

「佛子！諸佛世尊有十種大那羅延幢（那羅延是大力士之名，幢表高顯）勇健之法。哪十種呢？就是：

「一切諸佛，身不可壞，命不可斷，世間的毒藥所不能傷，一切世界的水災、火災、風災都不能損害佛身。一切諸魔、天、龍、夜叉、乾闥婆、阿脩羅、迦樓羅、緊那羅、摩睺羅伽、人、非人、毘舍闍、羅剎等，用盡他們的勢力，降下如須彌山及鐵圍山那樣的大金剛，遍布三千大千世界，一時俱下，也不能令佛心有所驚怖，乃至一根毫毛也不搖動，行、住、坐、臥毫無變異。佛所住之處四方遠近，若不令它們下落就下不了雨；假使不加制止而任它們降下，終究不能有所損害。若有眾生為佛所護持以及為佛所差遣，尚且不可傷害，何況如來之身！這是諸佛第一大那羅延幢勇健法。

「佛子！一切諸佛把一切法界諸世界中的須彌山王，以及鐵圍山、大鐵圍山、大海、山林、宮殿、屋宅，安置在一個毛孔中，盡未來劫，而諸眾生不覺不知，唯除如來神力所加被的。佛子！那時，諸佛在一個毛孔中執持那麼多的一切世界，盡未來劫，或行、或住、或坐、或臥，不生一念疲勞厭倦之心。佛子！譬如虛空普遍執持一切遍法界中所有的世界而不勞倦，一切諸佛在一個毛孔中執持諸世界也是這樣。這是諸佛第二大那羅延幢勇健法。

二十七　大那羅延幢勇健法（三·四）：一念遍行·一坐盡劫

「佛子！一切諸佛能在一念之中舉起不可說不可說世界微塵數的步，每一步越過不可說不可說佛剎微塵數的國土，這樣而行，經歷一切世界微塵數的劫。佛子！假使有一座大金剛山，與上面所經過的一切佛剎其量正好相等。像這樣量等的大金剛山，有不可說不可說佛剎微塵數那麼多，諸佛能把這樣的諸山安置在一個毛孔中。佛身的毛孔與法界中一切眾生的毛孔數相等，每一毛孔都安置那麼多的大金剛山，執持那麼多的山遊行十方，入於盡虛空的一切世界，從前際直到盡未來際，一切諸劫沒有休息，佛身無所損傷也不疲倦，心常在定中沒有散亂。這是諸佛第三大那羅延幢勇健法。

「佛子！一切諸佛一次坐下用食之後，結跏趺坐，經歷前際後際不可說劫，入於佛所領受的不可思議之樂，其身安住，寂然不動，也不廢捨化度眾生之事。佛子！假使有人在遍虛空的每一世界中都用毛端次第度量，諸佛能在一個毛端之處結跏趺坐，盡未來劫；如同一個毛端之處，一切毛端之處也都是這樣。佛子！假使十方一切世界所有的眾生，每一眾生其身的大小都與不可說佛剎微塵數的世界相等，輕重也是如此，諸佛能把那麼多的眾生安置在一個指端，窮盡後際所有的諸劫；一切指端也都是這樣，盡持那麼多的一切眾生入於遍虛空的每一世界，遍盡法界都無剩餘，而佛的身心不曾勞倦。這是諸佛第四大那羅延幢勇健法。

二十七　大那羅延幢勇健法（五·六·七）：化身轉輪·降魔·無礙音

「佛子！一切諸佛能在一身之中化現不可說不可說佛剎微塵數的頭，每一個頭化現不可說不可說佛剎微塵數的舌，每一條舌化出不可說不可說佛剎微塵數的差別音聲——法界眾生沒有不都聽見的，每一音聲演說不可說不可說佛剎微塵數的修多羅藏（契經之藏），每一修多羅藏演說不可說不可說佛剎微塵數的法，每一法有不可說不可說佛剎微塵數的文字句義；這樣演說，窮盡不可說不可說佛剎微塵數的劫；這些劫窮盡了，又再演說，窮盡不可說不可說佛剎微塵數的劫；這樣次第下去，乃至窮盡一切世界的微塵數，窮盡一切眾生的心念數。未來際的劫尚且可以窮盡，如來化身所轉的法輪卻沒有窮盡。就是：智慧演說法輪、斷諸疑惑法輪、照一切法法輪、開無礙藏法輪、令無量眾生歡喜調伏法輪、開示一切諸菩薩行法輪、高昇圓滿大智慧日法輪、普然照世智慧明燈法輪、辯才無畏種種莊嚴法輪。如同一佛之身以神通力轉這樣種種差別的法輪，一切世間之法無可比喻。就這樣，盡虛空界每一毛端分量之處，有不可說不可說佛剎微塵數的世界，每一世界中念念示現不可說不可說佛剎微塵數的化身，每一化身也都是這樣，所說的音聲文字句義，一一充滿一切法界，其中的眾生都得解了，而佛的言音無變、無斷、沒有窮盡。這是諸佛第五大那羅延幢勇健法。

「佛子！一切諸佛都以德相莊嚴胸臆，猶如金剛不可損壞，在菩提樹下結跏趺坐。魔王的軍眾其數無邊，種種怪異形狀甚可怖畏，眾生見了沒有不驚駭懾伏，都發狂亂或有時致死。這樣的魔眾遍滿虛空。如來見了，心無恐怖，容色不變，一根毫毛也不豎立，不動不亂，無所分別，遠離種種喜怒，寂然清淨，安住佛所住之處，具足慈悲之力，諸根調伏，心無所畏，不是諸魔眾所能傾動的，卻能摧伏一切魔軍，都使他們回心、稽首歸依，然後又以身語意三輪教化，令他們都發起阿耨多羅三藐三菩提之意，永不退轉。這是諸佛第六大那羅延幢勇健法。

「佛子！一切諸佛有無礙的音聲，其音普遍十方世界，眾生聽聞的自然調伏。那些如來所發出的音聲，須彌盧等一切諸山不能作障，天宮、龍宮、夜叉宮，乾闥婆、阿脩羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等一切諸宮所不能障，一切世界高大的音聲也不能障。隨所應化度的，一切眾生沒有不都聽見，文字句義都得解了。這是諸佛第七大那羅延幢勇健法。

二十七　大那羅延幢勇健法（八·九·十）：心無障礙·同一法身·等悟等修

「佛子！一切諸佛心無障礙，在百千億那由他不可說不可說劫之中，恆常善巧清淨。過去、未來、現在一切諸佛同一體性，無濁、無翳，無我、無我所，非內、非外，了達境相空寂，不生妄想；無所依，無所作，不住著諸相，永斷分別；本性清淨，捨離一切攀緣憶念，對於一切法常無違背爭競；住於實際，離欲清淨，入真法界，演說無盡；遠離有量、非量所有的妄想，斷絕有為、無為一切言說，對於不可言說的無邊境界都已通達；有無礙無盡的智慧方便，成就十力、一切功德莊嚴清淨，演說種種無量諸法，都與實相不相違背；對於諸法界三世諸法，都平等無異，究竟自在；入於一切法最殊勝之藏，一切法門正念不迷惑，安住十方一切佛剎而無動轉；得不斷之智，知一切法究竟無餘，窮盡諸有漏，心得善巧解脫，慧得善巧解脫，住於實際，通達無礙，心常正定；對於三世之法以及一切眾生的心行，一念之間了達，都無障礙。這是諸佛第八大那羅延幢勇健法。

「佛子！一切諸佛同一法身、境界無量身、功德無邊身、世間無盡身、三界不染身、隨念示現身、非實非虛平等清淨身、無來無去無為不壞身、一相無相法自性身、無處無方遍一切身、神變自在無邊色相身、種種示現普入一切身、妙法方便身、智藏普照身、示法平等身、普遍法界身、無動無分別非有非無常清淨身、非方便非不方便非滅非不滅隨所應化一切眾生種種信解而示現身、從一切功德寶所生身、具一切諸佛法真如身、本性寂靜無障礙身、成就一切無礙法身、遍住一切清淨法界身、分形普遍一切世間身、無攀緣無退轉永解脫具一切智普了達身，這是諸佛第九大那羅延幢勇健法。

「佛子！一切諸佛平等覺悟一切諸如來之法，平等修習一切諸菩薩之行；無論是願是智，清淨平等，猶如大海，都得滿足；行力尊勝，未曾退卻怯懦，住在諸三昧無量的境界，示現一切道，勸勉善行、告誡惡行；智力第一，演說法而無所畏，隨有所問都能善巧解答，以智慧說法平等清淨，身、語、意之行都無雜染，住在佛所住的諸佛種性，以佛的智慧而作佛事；住於一切智，演說無量之法，沒有根本，沒有邊際，神通智慧不可思議，一切世間無人能夠解了；智慧深入，見一切法微妙廣大無量無邊，三世的法門都善巧通達，一切世界都能開曉；以出世的智慧，在諸世間作不可說的種種佛事，成就不退之智，入於諸佛之數；雖已證得不可言說離文字之法，卻能開示種種言辭；以普賢之智積集諸善行，成就一念相應的妙慧，對於一切法都能覺了，如先前所憶念的一切眾生，都依他們自己的乘而施予其法；一切諸法、一切世界、一切眾生、一切三世，在法界之內，這樣的境界其量無邊，都能以無礙之智知見。佛子！一切諸佛在一念之間，隨所應化度而出興於世，住清淨土，成等正覺，示現神通之力，開悟三世一切眾生的心、意及識而不錯失時機。佛子！眾生無邊，世界無邊，法界無邊，三世無邊，諸佛最勝也沒有邊際，都示現於其中成等正覺，以佛的智慧方便開悟眾生而沒有休息。佛子！一切諸佛以神通之力，示現最微妙之身，住於無邊之處，以大悲方便，心無障礙，在一切時中常為眾生演說妙法。這是諸佛第十大那羅延幢勇健法。

「佛子！這一切諸佛的大那羅延幢勇健之法無量無邊、不可思議，過去、未來、現在一切眾生以及二乘都不能解了，唯除如來神力所加持的。

二十八　決定法：八相必定如此

「佛子！諸佛世尊有十種決定之法。哪十種呢？就是：一切諸佛必定從兜率天壽盡而下生；一切諸佛必定示現受生，處胎十月；一切諸佛必定厭離世俗，樂於求出家；一切諸佛決定坐在菩提樹下成等正覺，悟諸佛法；一切諸佛必定在一念之中悟一切法，在一切世界示現神力；一切諸佛必定能應時轉微妙法輪；一切諸佛必定能隨他們所種的善根，應時說法而為授記；一切諸佛必定能應時而作佛事；一切諸佛必定能為諸已成就的菩薩授與記別；一切諸佛必定能一念之中普遍解答一切眾生所問。這就是十種。

二十九　速疾法：見佛者速得的十益

「佛子！諸佛世尊有十種迅速之法。哪十種呢？就是：一切諸佛若有人見到，迅速得以遠離一切惡趣；一切諸佛若有人見到，迅速得以圓滿殊勝的功德；一切諸佛若有人見到，迅速能成就廣大的善根；一切諸佛若有人見到，迅速得以往生清淨美妙的天上；一切諸佛若有人見到，迅速能除斷一切疑惑；一切諸佛若是已發菩提心的人見到，迅速得以成就廣大的信解永不退轉，能隨所應而教化眾生，若還未發心的就能迅速發起阿耨多羅三藐三菩提心；一切諸佛若是未入正位的人見到，迅速入於正位；一切諸佛若有人見到，迅速能清淨世間、出世間的一切諸根；一切諸佛若有人見到，迅速得以除滅一切障礙；一切諸佛若有人見到，迅速能獲得無畏的辯才。這就是十種。

三十　應常憶念清淨法：菩薩該常念的十事

「佛子！諸佛世尊有十種應當常常憶念的清淨之法。哪十種呢？就是：一切諸佛過去的因緣，一切菩薩應當常常憶念；一切諸佛清淨的勝行，一切菩薩應當常常憶念；一切諸佛滿足諸波羅蜜，一切菩薩應當常常憶念；一切諸佛成就大願，一切菩薩應當常常憶念；一切諸佛積集善根，一切菩薩應當常常憶念；一切諸佛已具足梵行，一切菩薩應當常常憶念；一切諸佛現前成就正覺，一切菩薩應當常常憶念；一切諸佛色身無量，一切菩薩應當常常憶念；一切諸佛神通無量，一切菩薩應當常常憶念；一切諸佛的十力無畏，一切菩薩應當常常憶念。這就是十種。

三十一　一切智住：一念中盡知眾生

「佛子！諸佛世尊有十種一切智的安住。哪十種呢？就是：一切諸佛在一念之中，都知道三世一切眾生的心以及心所之行；一切諸佛在一念之中，都知道三世一切眾生所積集的諸業以及業的果報；一切諸佛在一念之中，都知道一切眾生所適宜的，以身語意三種輪教化調伏；一切諸佛在一念之中，盡知法界一切眾生所有的心相，在一切處普遍示現佛的興起，令他們得見，方便攝受；一切諸佛在一念之中，普遍隨法界一切眾生的心樂欲解，示現說法，令他們調伏；一切諸佛在一念之中，都知道法界一切眾生心中所樂，為他們示現神力；一切諸佛在一念之中，遍於一切處，隨所應化度的一切眾生示現出興，為他們說佛身不可取著；一切諸佛在一念之中，普遍到達法界一切處、一切眾生的各各諸道；一切諸佛在一念之中，隨諸眾生有憶念的，在在處處無不前往應現；一切諸佛在一念之中，都知道一切眾生的理解與欲樂，為他們示現無量的色相。這就是十種。

三十二　佛三昧：恆在正定而遍一切處

「佛子！諸佛世尊有十種無量不可思議的佛三昧。哪十種呢？就是：一切諸佛恆常在正定之中，於一念中遍於一切處，普遍為眾生廣說妙法；一切諸佛恆常在正定之中，於一念中遍於一切處，普遍為眾生說無我之際；一切諸佛恆常住於正定，於一念中遍於一切處，普遍入於三世；一切諸佛恆常在正定之中，於一念中遍於一切處，普遍入於十方廣大的佛剎；一切諸佛恆常在正定之中，於一念中遍於一切處，普遍示現無量種種佛身；一切諸佛恆常在正定之中，於一念中遍於一切處，隨諸眾生種種心解而現身、語、意；一切諸佛恆常在正定之中，於一念中遍於一切處，說一切法離欲的真際；一切諸佛恆常住於正定，於一念中遍於一切處，演說一切緣起的自性；一切諸佛恆常住於正定，於一念中遍於一切處，示現無量世間、出世間的廣大莊嚴，令諸眾生常得見佛；一切諸佛恆常住於正定，於一念中遍於一切處，令諸眾生都得通達一切佛法、無量解脫，究竟到於無上的彼岸。這就是十種。

三十三　無礙解脫：一塵之中現一切

「佛子！諸佛世尊有十種無礙的解脫。哪十種呢？就是：一切諸佛能在一粒微塵中示現不可說不可說諸佛出興於世；一切諸佛能在一粒微塵中示現不可說不可說諸佛轉清淨法輪；一切諸佛能在一粒微塵中示現不可說不可說眾生受化調伏；一切諸佛能在一粒微塵中示現不可說不可說諸佛國土；一切諸佛能在一粒微塵中示現不可說不可說菩薩授記；一切諸佛能在一粒微塵中示現過去、未來、現在一切諸佛；一切諸佛能在一粒微塵中示現過去、未來、現在諸世界種；一切諸佛能在一粒微塵中示現過去、未來、現在一切神通；一切諸佛能在一粒微塵中示現過去、未來、現在一切眾生；一切諸佛能在一粒微塵中示現過去、未來、現在一切佛事。這就是十種。」

The Question Raised in Thought, Ten Matters: The Ten Inconceivables of the Buddhas

At that time, among the great assembly there were bodhisattvas who thought in their minds in this way: “How are the lands of the buddhas inconceivable? How are the original vows of the buddhas inconceivable? How is the lineage-nature of the buddhas (the family and capacity by which buddhahood is reached) inconceivable? How is the appearance of the buddhas in the world inconceivable? How is the body of the buddhas inconceivable? How is the voice of the buddhas inconceivable? How is the wisdom of the buddhas inconceivable? How is the mastery of the buddhas inconceivable? How is the unobstructedness of the buddhas inconceivable? How is the liberation of the buddhas inconceivable?”

The Buddha’s Empowerment: The World-Honored One Knows Their Thought and Empowers, and Blue-Lotus Treasury Speaks Sustained by That Power

At that time the World-Honored One, knowing what the bodhisattvas were thinking in their minds, empowered him with spiritual power, gathered him in with wisdom, illumined him with light, and filled him with majestic force, causing Blue-Lotus Treasury Bodhisattva to abide in the fearlessness of a buddha, to enter the Dharma realm of a buddha, to obtain the majestic virtue of a buddha, with spiritual penetrations and mastery, to obtain that unobstructed vast contemplation of a buddha, to know fully the sequence of all the lineage-natures of the buddhas, and to abide in the skillful means of the Buddha-dharma that cannot be put into words.

At that time Blue-Lotus Treasury Bodhisattva was then able to penetrate the unobstructed Dharma realm, was then able to abide in the deep practice that is apart from all obstructions, was then able to fulfill and accomplish the great vows of Samantabhadra, was then able to know and see all the dharmas of the buddhas; with a mind of great compassion he contemplated sentient beings, wishing to make them pure, and he cultivated diligently without weariness or sloth; he received and carried out all the dharmas of the bodhisattvas; within a single thought he brought forth the wisdom of a buddha; he understood all the inexhaustible gates of wisdom; retention (the power of holding in memory without forgetting) and eloquence were in him complete. Sustained by the spiritual power of the Buddha, he said to Lotus Treasury Bodhisattva:

1. The Measureless Abidings: The Places Where the Buddhas Abide

“Sons of the Buddha! The buddhas, the World-Honored Ones, have measureless places of abiding, namely: they abide always in great compassion; they abide in doing the deeds of a buddha with bodies of every kind; they abide in turning the pure wheel of the Dharma with an impartial mind; they abide in expounding measureless dharmas with the four kinds of eloquence; they abide in all the dharmas of a buddha that are inconceivable; they abide in filling measureless lands with a pure voice; they abide in the most profound Dharma realm that cannot be put into words; they abide in manifesting all the most surpassing spiritual penetrations; they abide in being able to reveal for sentient beings that ultimate dharma which is without obstruction.

2. The Ten Dharmas That Pervade the Dharma Realm: Ten Places, All Without Bound

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten dharmas that pervade the measureless and boundless Dharma realm. Which ten? Namely: all the buddhas have a body without bound, its form pure, entering everywhere into the six destinies without defilement or attachment; all the buddhas have an eye without bound and without obstruction, clearly seeing all dharmas; all the buddhas have an ear without bound and without obstruction, understanding all sounds; all the buddhas have a nose without bound, able to reach the far shore of the mastery of the buddhas; all the buddhas have a broad and long tongue, sending forth a subtle voice that pervades the Dharma realm; all the buddhas have a body without bound, according with the minds of sentient beings so that all of them are made to see it; all the buddhas have a mind without bound, abiding in the unobstructed and impartial dharma-body; all the buddhas have a liberation without bound and without obstruction, manifesting the great power of spiritual penetration that has no exhausting; all the buddhas have pure worlds without bound, manifesting a multitude of buddha-lands according to what sentient beings delight in, complete with measureless adornments of every kind, and yet within them giving rise to no defilement or attachment; all the buddhas have the bodhisattva practices and vows without bound, obtaining perfect wisdom, sporting in mastery, and penetrating all the dharmas of a buddha. Sons of the Buddha! These are the ten dharmas of a buddha by which the Tathāgata, the Worthy One, the Fully and Rightly Awakened One, pervades the Dharma realm without bound.

3. The Wisdom That Brings Forth Thought after Thought: The Eight Aspects Manifested within a Single Thought

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of wisdom that bring forth thought after thought. Which ten? Namely: all the buddhas, within a single thought, are able to manifest in measureless worlds the descent from the heavens; all the buddhas, within a single thought, are able to manifest in measureless worlds a bodhisattva’s taking birth; all the buddhas, within a single thought, are able to manifest in measureless worlds the leaving of the household life to study the path; all the buddhas, within a single thought, are able to manifest in measureless worlds the accomplishing of perfect awakening beneath the tree of awakening; all the buddhas, within a single thought, are able to manifest in measureless worlds the turning of the subtle wheel of the Dharma; all the buddhas, within a single thought, are able to manifest in measureless worlds the teaching of sentient beings and the making of offerings to the buddhas; all the buddhas, within a single thought, are able to manifest in measureless worlds bodies of a buddha of every kind that cannot be put into words; all the buddhas, within a single thought, are able to manifest the adornments of every kind of measureless worlds, adornments beyond number, and all the treasuries of wisdom of the Tathāgata’s mastery; all the buddhas, within a single thought, are able to manifest in measureless worlds measureless and numberless pure sentient beings; all the buddhas, within a single thought, are able to manifest in measureless worlds the various capacities, the various exertions, and the various practices and understandings of the buddhas of the three times, and their accomplishing of perfect awakening within the three times. These are the ten.

4. The Ten Not Missing the Time: When It Is Time to Deliver, the Time Is Not Missed

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of not missing the time. Which ten? Namely: all the buddhas do not miss the time in accomplishing perfect awakening; all the buddhas do not miss the time in ripening the sentient beings who have the affinity; all the buddhas do not miss the time in conferring the prediction upon bodhisattvas; all the buddhas do not miss the time in manifesting spiritual power in accordance with the minds of sentient beings; all the buddhas do not miss the time in manifesting the body of a buddha in accordance with the understanding of sentient beings; all the buddhas do not miss the time in abiding in great equanimity; all the buddhas do not miss the time in entering the villages; all the buddhas do not miss the time in gathering in those who have pure faith; all the buddhas do not miss the time in taming evil sentient beings; all the buddhas do not miss the time in manifesting the inconceivable spiritual penetrations of the buddhas. These are the ten.

5. The Incomparable and Inconceivable Realms: One Is All

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of incomparable and inconceivable realms. Which ten? Namely: all the buddhas, sitting once in the cross-legged posture, fill the measureless worlds of the ten directions; all the buddhas, speaking one phrase of the meaning, are able to reveal all the dharmas of a buddha; all the buddhas, sending forth one light, are able to illumine everywhere all the worlds; all the buddhas, within one body, are able to manifest all bodies; all the buddhas, within one place, are able to manifest all worlds; all the buddhas, within one wisdom, are able to decide and know all dharmas without hindrance; all the buddhas, within a single thought, are able to go everywhere to the worlds of the ten directions; all the buddhas, within a single thought, manifest the measureless majestic virtue of the Tathāgata; all the buddhas, within a single thought, take as their object universally the buddhas and the sentient beings of the three times, and yet their minds are not disordered; all the buddhas, within a single thought, are of one substance with all the buddhas past, future, and present, without duality. These are the ten.

6. Bringing Forth Ten Kinds of Wisdom: Knowing That It Is Not There, and Bringing Forth the Wisdom of It

“Sons of the Buddha! The buddhas, the World-Honored Ones, are able to bring forth ten kinds of wisdom. Which ten? Namely: all the buddhas know that all dharmas have no place toward which they tend, and yet are able to bring forth the wisdom of dedicating and directing the great vow; all the buddhas know that all dharmas have no body at all, and yet are able to bring forth the wisdom of the pure body; all the buddhas know that all dharmas are from the first without duality, and yet are able to bring forth the wisdom that awakens others; all the buddhas know that all dharmas have no self and no sentient being, and yet are able to bring forth the wisdom that tames sentient beings; all the buddhas know that all dharmas are from the first without marks, and yet are able to bring forth the wisdom that fully understands the marks; all the buddhas know that all worlds have neither forming nor decay, and yet are able to bring forth the wisdom that fully understands forming and decay; all the buddhas know that all dharmas have no doing, and yet are able to bring forth the wisdom that knows deeds and their fruits; all the buddhas know that all dharmas have no speech, and yet are able to bring forth the wisdom that fully understands speech; all the buddhas know that all dharmas have neither defilement nor purity, and yet are able to bring forth the wisdom that knows defilement and purity; all the buddhas know that all dharmas have neither arising nor ceasing, and yet are able to bring forth the wisdom that fully understands arising and ceasing. These are the ten.

7. The Ten Dharmas of Universal Entering: There Is Nowhere One Cannot Get In

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten dharmas of universal entering. Which ten? Namely: all the buddhas have a pure and subtle body, entering everywhere into the three times; all the buddhas are complete in the three kinds of mastery (the delivering work of the three activities of body, speech, and mind), teaching sentient beings everywhere; all the buddhas are complete in the dhāraṇīs (the dharmas of retaining without forgetting), and are able everywhere to receive and uphold all the dharmas of a buddha; all the buddhas are complete in the four kinds of eloquence, and turn everywhere every pure wheel of the Dharma; all the buddhas are complete in impartial great compassion, and never abandon any sentient being; all the buddhas are complete in the most profound meditative concentration, and always contemplate everywhere all sentient beings; all the buddhas are complete in the roots of good that benefit others, and tame sentient beings without rest; all the buddhas are complete in a mind without obstruction, and are able to abide everywhere in the whole Dharma realm; all the buddhas are complete in spiritual power without obstruction, and in a single thought manifest everywhere the buddhas of the three times; all the buddhas are complete in wisdom without obstruction, and in a single thought establish everywhere the kalpas of the three times. These are the ten.

8. The Vast Dharmas Hard to Believe and Accept: The Dust Mote Does Not Grow Large, the Worlds Do Not Grow Small

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten vast dharmas that are hard to believe and accept. Which ten? Namely: all the buddhas are able to crush all the demons; all the buddhas are able to subdue all the outsiders; all the buddhas are able to tame all sentient beings and make every one of them glad; all the buddhas are able to go to all worlds and guide the kinds of sentient beings; all the buddhas are able with wisdom to realize and enter the most profound Dharma realm; all the buddhas are able with a non-dual body to manifest bodies of every kind that fill the worlds; all the buddhas are able with a pure voice to raise the four kinds of eloquence and expound the Dharma without a break, so that for whoever believes and accepts it the effort is not spent in vain; all the buddhas are able within a single pore to bring forth buddhas equal in number to the dust motes of all the worlds, without any cutting off; all the buddhas are able within a single dust mote to manifest a multitude of buddha-lands equal in number to the dust motes of all the worlds, complete with every kind of surpassing and subtle adornment, always within them turning the subtle wheel of the Dharma and teaching sentient beings — and yet the dust mote has not grown large and the worlds have not grown small, and they abide always in the Dharma realm with the wisdom of realization; all the buddhas are able to fully understand the pure Dharma realm, and with the light of wisdom to break the ignorant darkness of the world, causing sentient beings to gain understanding and penetration of the Buddha-dharma, and following the Tathāgata to abide within the ten powers. These are the ten.

9. The Great Merits, Apart from Faults and Pure: Ten Places without Fault

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten great merits, apart from all faults and pure. Which ten? Namely: all the buddhas are complete in great majestic virtue, apart from faults and pure; all the buddhas are born in the house of the tathāgatas of the three times, their family gentle and good, apart from faults and pure; all the buddhas, to the end of the future, have minds that dwell nowhere and cling to nothing, apart from faults and pure; all the buddhas cling to nothing among the dharmas of the three times, apart from faults and pure; all the buddhas know that the various natures are one and the same nature, and that it comes from nowhere at all, apart from faults and pure; all the buddhas have merit at the prior limit and at the later limit that has no exhausting, equal to the Dharma realm, apart from faults and pure; all the buddhas have bodily marks without bound that pervade the buddha-lands of the ten directions, taming all sentient beings at whatever time, apart from faults and pure; all the buddhas obtain the four fearlessnesses, are far removed from all terror, and in the midst of the great assembly make the great lion’s roar, clearly distinguishing all dharmas, apart from faults and pure; all the buddhas, after unspeakably unspeakable kalpas, enter parinirvāṇa, and sentient beings who hear their names obtain measureless merit, no different from the merit obtained while the Buddha was present in the world, apart from faults and pure; all the buddhas, though far off within unspeakably unspeakable worlds, are seen by any sentient being who single-mindedly holds them in right recollection, apart from faults and pure. These are the ten.

10. Ultimate Purity: Ten Places Pure to the Very End

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of ultimate purity. Which ten? Namely: the great vows of former times of all the buddhas are ultimately pure; the pure conduct upheld by all the buddhas is ultimately pure; all the buddhas are far removed from the various delusions of the world, ultimately pure; the adorning of the lands by all the buddhas is ultimately pure; the whole retinue of all the buddhas is ultimately pure; the whole family of all the buddhas is ultimately pure; the form-body, the marks and signs, of all the buddhas are ultimately pure; the dharma-body of all the buddhas is undefiled, ultimately pure; the wisdom of all-knowing wisdom of all the buddhas is without obstruction, ultimately pure; the liberation and mastery of all the buddhas, all that was to be done having been done and the far shore reached, is ultimately pure. These are the ten.

11. Ten Deeds of a Buddha at All Times: At Every Time and in Every Place the Deeds of a Buddha Are Being Done

“Sons of the Buddha! The buddhas, the World-Honored Ones, in all worlds and at all times, have ten kinds of deeds of a buddha. Which ten? First, if there are sentient beings who single-mindedly hold them in recollection, the Buddha manifests himself before them; second, if there are sentient beings whose minds are unruly, the Buddha expounds the Dharma for them; third, if there are sentient beings able to give rise to pure faith, the Buddha surely causes them to obtain measureless roots of good; fourth, if there are sentient beings able to enter the station of the Dharma, the Buddha causes every one of them to realize it before him, and there is nothing he does not know; fifth, teaching sentient beings without weariness; sixth, roaming the buddha-lands, coming and going without obstruction; seventh, great compassion that does not forsake a single sentient being; eighth, manifesting bodies of transformation always and without a break; ninth, spiritual penetrations and mastery that have never rested; tenth, abiding in the Dharma realm, able to contemplate it everywhere. These are the ten.

12. The Dharmas of the Inexhaustible Ocean of Wisdom: Wisdom Is Like an Ocean and Cannot Be Drained

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of dharmas of the great ocean of wisdom that has no exhausting. Which ten? Namely: the dharma-body without bound of all the buddhas is a dharma of the inexhaustible ocean of wisdom; the measureless deeds of a buddha of all the buddhas are a dharma of the inexhaustible ocean of wisdom; the realm of the buddha-eye of all the buddhas is a dharma of the inexhaustible ocean of wisdom; the measureless, numberless roots of good hard to reckon of all the buddhas are a dharma of the inexhaustible ocean of wisdom; the raining down everywhere of all the sweet-dew subtle Dharma by all the buddhas is a dharma of the inexhaustible ocean of wisdom; the praising of the merits of a buddha by all the buddhas is a dharma of the inexhaustible ocean of wisdom; the vows and practices of every kind cultivated in former times by all the buddhas are a dharma of the inexhaustible ocean of wisdom; the doing of the deeds of a buddha always, to the end of the future, by all the buddhas is a dharma of the inexhaustible ocean of wisdom; the knowing of the mental conduct of all sentient beings by all the buddhas is a dharma of the inexhaustible ocean of wisdom; the adornment of merit and wisdom of all the buddhas, which none can surpass, is a dharma of the inexhaustible ocean of wisdom. These are the ten.

13. The Ten Constant Dharmas: What Never Changes

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of constant dharmas. Which ten? Namely: all the buddhas constantly cultivate all the perfections; all the buddhas are constantly far removed from delusion with regard to all dharmas; all the buddhas are constantly complete in great compassion; all the buddhas constantly possess the ten powers; all the buddhas constantly turn the wheel of the Dharma; all the buddhas constantly manifest for sentient beings the accomplishing of right awakening; all the buddhas constantly delight in taming all sentient beings; the minds of all the buddhas are constantly in right recollection of the non-dual dharma; all the buddhas, having finished teaching sentient beings, constantly manifest entering the nirvāṇa in which no basis remains, because the realm of the buddhas is without bound. These are the ten.

14. Expounding Measureless Gates of the Dharma: The Gates of What Is Spoken Are without Measure

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of expounding measureless gates of the dharmas of a buddha. Which ten? Namely: all the buddhas expound the measureless gate of the realm of sentient beings; all the buddhas expound the measureless gate of the conduct of sentient beings; all the buddhas expound the measureless gate of the deeds and fruits of sentient beings; all the buddhas expound the measureless gate of delivering sentient beings; all the buddhas expound the measureless gate of purifying sentient beings; all the buddhas expound the measureless gate of the practice of the bodhisattvas; all the buddhas expound the measureless gate of the vows of the bodhisattvas; all the buddhas expound the measureless gate of the kalpas of the forming and decay of all worlds; all the buddhas expound the measureless gate of the bodhisattvas’ purifying of buddha-lands with the deep mind; all the buddhas expound the measureless gate of the successive appearing of the buddhas of the three times, each in their own kalpas, in all worlds; all the buddhas expound the gate of the wisdom of all the buddhas. These are the ten.

15. Doing the Deeds of a Buddha for Sentient Beings: Even Silence Is a Deed of a Buddha

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of doing the deeds of a buddha for sentient beings. Which ten? Namely: all the buddhas manifest a form-body and thereby do the deeds of a buddha for sentient beings; all the buddhas send forth a subtle voice and thereby do the deeds of a buddha for sentient beings; all the buddhas have that which they receive (receiving the offerings of others) and thereby do the deeds of a buddha for sentient beings; all the buddhas have nothing that they receive (not receiving offerings) and thereby do the deeds of a buddha for sentient beings; all the buddhas take earth, water, fire, and wind and thereby do the deeds of a buddha for sentient beings; all the buddhas, with spiritual power and mastery, manifest all the realms that serve as objects and thereby do the deeds of a buddha for sentient beings; all the buddhas take names of every kind and thereby do the deeds of a buddha for sentient beings; all the buddhas take the realms of the buddha-lands and thereby do the deeds of a buddha for sentient beings; all the buddhas adorn and purify buddha-lands and thereby do the deeds of a buddha for sentient beings; all the buddhas take silence without words and thereby do the deeds of a buddha for sentient beings. These are the ten.

16. The Most Surpassing Dharmas: The Vow Firm, the Practice Long, the Mind Not Turning Back

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of most surpassing dharmas. Which ten? Namely: the great vows of all the buddhas are firm and cannot be broken down, what they say they surely do, and their words are never of two kinds; all the buddhas, in order to fulfill all merits, cultivate the bodhisattva practice to the end of the kalpas of the future without giving rise to sloth or weariness; all the buddhas, for the sake of taming one single sentient being, go to unspeakably unspeakable worlds, and do so for all sentient beings without any cutting off; all the buddhas, with regard to the two kinds of sentient beings, those who believe and accept and those who slander, contemplate them everywhere with great compassion, impartially and without difference; all the buddhas, from the first giving rise to the mind of awakening until buddhahood, never lose the mind of awakening; all the buddhas amass measureless merits of good, and dedicate and direct them all to the nature of all-knowing wisdom, never defiled by or attached to the worlds; all the buddhas cultivate and study the three activities of body, speech, and mind in the presence of the buddhas, practicing only what a buddha practices and not what the two vehicles practice, all in order to dedicate and direct them to the nature of all-knowing wisdom and to accomplish unsurpassed perfect awakening; all the buddhas send forth a great light whose radiance illumines all places impartially and illumines all the dharmas of the buddhas, causing the minds of the bodhisattvas to become pure and their all-knowing wisdom to be fulfilled; all the buddhas forsake the pleasures of the world, neither craving nor being defiled by them, and yet vow universally that the world may leave suffering and gain happiness, without frivolous talk of any kind; all the buddhas pity sentient beings who undergo suffering of every kind, guard the seed of buddhahood, walk in the realm of a buddha, come forth from birth and death, and reach the ground of the ten powers. These are the ten.

17. Abiding without Obstruction: Wherever They Abide There Is No Obstruction

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of abiding without obstruction. Which ten? Namely: all the buddhas are able to go to all worlds — abiding without obstruction; all the buddhas are able to abide in all worlds — abiding without obstruction; all the buddhas are able within all worlds to walk, stand, sit, and lie down — abiding without obstruction; all the buddhas are able within all worlds to expound the true Dharma — abiding without obstruction; all the buddhas are able within all worlds to abide in the palace of the Tuṣita heaven — abiding without obstruction; all the buddhas are able to enter all the three times of the Dharma realm — abiding without obstruction; all the buddhas are able to sit at all the seats of awakening of the Dharma realm — abiding without obstruction; all the buddhas are able thought after thought to contemplate the mental conduct of all sentient beings and to teach and tame them with the three kinds of mastery of body, speech, and mind — abiding without obstruction; all the buddhas are able with a single body to abide in the presence of measureless inconceivable buddhas and to benefit sentient beings in all places — abiding without obstruction; all the buddhas are able to reveal the true Dharma spoken by measureless buddhas — abiding without obstruction. These are the ten.

18. The Most Surpassing and Unsurpassed Adornments: Body, Speech, Mind, Light, Smile, Dharma-Body, Form, Family, and Great Kindness

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of most surpassing and unsurpassed adornment. Which ten? All the buddhas are complete in the marks and the signs that accompany the form: this is the first most surpassing and unsurpassed adornment of body of the buddhas. All the buddhas are complete in the sixty kinds of tone, and each tone has five hundred parts, and each part has measureless hundreds of thousands of pure sounds as its ornament, and with them, in the midst of all the assemblies of the Dharma realm, without terrors of any kind, they make the great lion’s roar and expound the most profound meaning of the Dharma of the Tathāgata, and among the sentient beings who hear it there is none who is not gladdened, and each according to his capacity and delight is tamed: this is the second most surpassing and unsurpassed adornment of speech of the buddhas. All the buddhas are complete in the ten powers, the great samādhis, and the eighteen exclusive dharmas, and thereby adorn the activity of mind; the realms in which they move are penetrated without obstruction; all the dharmas of a buddha are obtained entire with nothing left over; they take the adornment of the Dharma realm as their adornment; and the mental conduct of the sentient beings of the Dharma realm, differing one from another in past, future, and present, is within a single thought clearly seen by them: this is the third most surpassing and unsurpassed adornment of mind of the buddhas. All the buddhas are able to send forth numberless lights, and each light has unspeakable nets of light as its retinue, illumining everywhere all the buddha-lands, extinguishing all the darkness of the worlds, manifesting measureless buddhas arising in the world, their bodies impartial and all of them pure, the deeds of a buddha that they do never spent in vain, able to bring sentient beings to non-retrogression: this is the fourth most surpassing and unsurpassed adornment of light of the buddhas. All the buddhas, when they manifest a smile, send forth from their mouths lights numbering a hundred thousand koṭis of nayutas of asaṃkhyeyas, and each light has measureless inconceivable colors of every kind, illumining everywhere all the worlds of the ten directions, and in the midst of the great assembly they utter words of truth, conferring upon measureless, numberless, inconceivable sentient beings the prediction of anuttara-samyak-saṃbodhi (unsurpassed perfect awakening): this is the fifth most surpassing and unsurpassed adornment of the manifesting of a smile of the buddhas, apart from the ignorance and delusion of the world. All the buddhas have a dharma-body pure and unobstructed, penetrating all dharmas to the very end, abiding in the Dharma realm without bound, and though present within the world not mingled with the world, fully understanding the real nature of the world, cultivating the dharmas that transcend the world, the path of speech cut off, transcending the five aggregates, the eighteen elements, and the twelve sense-fields: this is the sixth most surpassing and unsurpassed adornment of dharma-body of the buddhas. All the buddhas have measureless constant subtle light, ornamented with unspeakably unspeakable forms of every kind so as to become a treasury of light, bringing forth measureless perfect radiance that illumines everywhere the ten directions without obstruction: this is the seventh most surpassing and unsurpassed adornment of constant subtle light of the buddhas. All the buddhas have subtle form without bound, subtle form that is lovely, subtle form that is pure, subtle form that appears according to the mind, subtle form that eclipses all the three realms, subtle form that reaches the far shore and is unsurpassed: this is the eighth most surpassing and unsurpassed adornment of subtle form of the buddhas. All the buddhas are born within the buddha-seed of the three times, have amassed a multitude of good jewels, are ultimately pure, without faults of any kind, far removed from the mockery and slander of the world, taking as their adornment the subtle practice that is the most surpassing and pure among all dharmas, complete in accomplishing the wisdom of all-knowing wisdom, their family pure so that none can mock it: this is the ninth most surpassing and unsurpassed adornment of family of the buddhas. All the buddhas adorn their bodies with the power of great kindness, ultimately pure and without cravings of any kind, the constructing activity of the body forever stilled, the mind well and skillfully liberated, so that those who see them never have their fill, and with great compassion they rescue and guard all the worlds; they are the foremost field of merit, the unsurpassed receivers of offerings, pitying and benefiting all sentient beings, causing every one of them to increase measureless stores of merit and wisdom: this is the tenth most surpassing and unsurpassed adornment of the merit of great kindness and great compassion of the buddhas. These are the ten.

19. The Dharmas of Mastery: The Function of the Ten Kinds of Mastery

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of dharmas of mastery. Which ten? Namely: all the buddhas obtain mastery with regard to all dharmas, clearly penetrating the various bodies of phrases and bodies of syllables (the collections made up of names, phrases, and letters), and expounding the dharmas with eloquence unobstructed: this is the first dharma of mastery of the buddhas. All the buddhas, in teaching sentient beings, have never missed the time, and expound the true Dharma for them according to their wishes and delights, causing every one of them to be tamed without any cutting off: this is the second dharma of mastery of the buddhas. All the buddhas are able to cause all the worlds — measureless, numberless, adorned in every kind of way, to the exhausting of the realm of space — to quake in six ways, and to cause those worlds to be lifted up or set down, to grow large or grow small, to gather together or to scatter apart, and yet they have never harmed a single sentient being, and the sentient beings within them neither feel it nor know it, neither doubt it nor wonder at it: this is the third dharma of mastery of the buddhas. All the buddhas, with the power of spiritual penetration, are able to adorn and purify all worlds, and within a single thought to manifest everywhere the adornments of all worlds, adornments that could not be exhausted in the telling through numberless kalpas, all of them far removed from defilement, pure beyond compare, and all the adorning and purifying of all the buddha-lands they cause to enter impartially into a single land: this is the fourth dharma of mastery of the buddhas. All the buddhas, seeing that there is one sentient being who ought to be delivered, remain in the world and extend their lifespan for his sake, passing through unspeakably unspeakable kalpas and even to the end of the future, sitting in the cross-legged posture, body and mind unwearied, single-mindedly holding him in recollection, never neglecting or forgetting him, taming him by skillful means and never missing the time; and as for one sentient being, so also for all sentient beings: this is the fifth dharma of mastery of the buddhas. All the buddhas are able to go everywhere to all worlds and to all the places in which the tathāgatas walk, and yet have never for a moment forsaken the whole Dharma realm; the ten directions are each distinguished, and each direction has measureless oceans of worlds, and each ocean of worlds has measureless kinds of worlds, and the Buddha by spiritual power reaches them all within a single thought and turns there the unobstructed and pure wheel of the Dharma: this is the sixth dharma of mastery of the buddhas. All the buddhas, in order to tame all sentient beings, accomplish anuttara-samyak-saṃbodhi thought after thought, and yet with regard to all the dharmas of a buddha they have not already awakened now, nor will they awaken later, nor do they abide in the ground of those still in training, and yet they are able to know and see all, penetrating without obstruction, having measureless wisdom and measureless mastery, teaching and taming all sentient beings: this is the seventh dharma of mastery of the buddhas. All the buddhas are able with the sense-field of the eye to do the deeds of a buddha of the sense-field of the ear, able with the sense-field of the ear to do the deeds of a buddha of the sense-field of the nose, able with the sense-field of the nose to do the deeds of a buddha of the sense-field of the tongue, able with the sense-field of the tongue to do the deeds of a buddha of the sense-field of the body, able with the sense-field of the body to do the deeds of a buddha of the sense-field of the mind, able with the sense-field of the mind to abide in all worlds in the realms of every kind, worldly and world-transcending, and within each realm to do measureless and vast deeds of a buddha: this is the eighth dharma of mastery of the buddhas. All the buddhas — the pores upon their bodies, each one of them, are able to contain all sentient beings, and the body of each sentient being is equal to unspeakable buddha-lands and yet feels no crowding, and each sentient being with a single step passes beyond numberless worlds, and thus going on and on to the exhausting of numberless kalpas, they all see the buddhas appearing in the world, teaching sentient beings, turning the pure wheel of the Dharma, and revealing the unspeakable dharmas of past, future, and present; and all the sentient beings of the realm of space to its exhausting receive bodies within the destinies, and their deportments, their coming and going, and all the instruments of pleasure they enjoy are complete for them, and yet within it all there is no obstruction: this is the ninth dharma of mastery of the buddhas. All the buddhas, within a single thought, manifest buddhas as many as the dust motes of all the worlds, and each buddha, within the whole Dharma realm, upon the lotus-treasury lion seat in the world called “Vast Adornment of a Multitude of Wondrous Lotuses,” accomplishes perfect awakening and manifests the spiritual power of the mastery of the buddhas; and as in the world Vast Adornment of a Multitude of Wondrous Lotuses, so also within the whole Dharma realm in the pure worlds of unspeakably unspeakable kinds of adornment, kinds of realm, kinds of shape, kinds of manifestation, and kinds of kalpa; and as within a single thought, so also within all the thoughts of measureless, boundless asaṃkhyeya kalpas, within a single thought all of it manifested, within a single thought measurelessly abiding, and yet they have never used even a little of the power of skillful means: this is the tenth dharma of mastery of the buddhas.

20. The Perfect Dharmas of a Buddha: Every One of Them Accomplished

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of measureless and inconceivable perfect dharmas of a buddha. Which ten? Namely: every pure mark of all the buddhas is complete with a hundred merits; all the buddhas accomplish all the dharmas of a buddha; all the buddhas accomplish all roots of good; all the buddhas accomplish all merits; all the buddhas are able to teach all sentient beings; all the buddhas are able to be a lord upon whom sentient beings rely; all the buddhas accomplish pure buddha-lands; all the buddhas accomplish the wisdom of all-knowing wisdom; all the buddhas accomplish a form-body with the marks and signs, so that those who see it obtain benefit and the effort is not spent in vain; all the buddhas are complete in the impartial true Dharma of the buddhas; all the buddhas, the deeds of a buddha being done, without exception manifest entering nirvāṇa. These are the ten.

21. Skillfulness in Means: Knowing Its Emptiness and Yet Not Abandoning the Speaking

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of skillfulness in means. Which ten? All the buddhas fully know that all dharmas are apart from frivolous talk, and yet are able to reveal the roots of good of the buddhas: this is the first skillfulness in means. All the buddhas know that all dharmas are without anything seen, that they do not know one another, that they are without bond and without release, without receiving and without amassing, without anything accomplished, and that they are masterly and ultimately reach the far shore; and yet with regard to the dharmas they know truly and without difference, and thereby obtain mastery, without self and without receiving, not breaking down the real limit, having already reached the ground of great mastery, and are always able to contemplate the whole Dharma realm: this is the second skillfulness in means. All the buddhas are forever apart from all marks, their minds dwelling nowhere, and yet are able to know all of them without confusion and without error; though they know that all marks are without any nature of their own, they are yet able skillfully to enter into all of them just as they are in their substance, and moreover they manifest measureless form-bodies, and all the adornments of every kind of the pure buddha-lands with their marks that have no exhausting, gathering the bright lamp of wisdom to extinguish the delusion of sentient beings: this is the third skillfulness in means. All the buddhas abide in the Dharma realm, dwelling neither in the past, nor the future, nor the present, because within the nature of suchness there are no marks of the three times of past, future, and present; and yet they are able to expound how in the ages past, future, and present measureless buddhas appear in the world, causing those who hear it to see everywhere the realms of all the buddhas: this is the fourth skillfulness in means. All the buddhas — their activities of body, speech, and mind have nothing that they construct, no coming and no going, and also nothing in which they dwell, far removed from the dharmas of number of every kind, reaching the far shore of all dharmas, and so they become a treasury of the multitude of dharmas, complete in measureless wisdom, fully understanding the dharmas of every kind, worldly and world-transcending, their wisdom unobstructed, manifesting measureless spiritual power of mastery, taming the sentient beings of the whole Dharma realm: this is the fifth skillfulness in means. All the buddhas know that all dharmas cannot be seen, are not one and not different, are not of measure and not without measure, are not coming and not going, are all without any nature of their own, and yet do not run counter to the dharmas of the world; and those who know all, within what has no nature of its own see all dharmas, obtain mastery with regard to the dharmas, and expound the dharmas at length, while always abiding in the real nature of suchness: this is the sixth skillfulness in means. All the buddhas, within a single time, know all times, are complete in pure roots of good, enter the right station without clinging to anything, and with regard to those divisions of time — day and month, year and kalpa, forming and decay — neither dwell in them nor forsake them, and yet are able to manifest day or night, the beginning, middle, and end of time, one day, seven days, half a month, a month, a year, a hundred years, a kalpa, many kalpas, unthinkable kalpas, unspeakable kalpas, and even to the end of the kalpas of the future, always turning for sentient beings the subtle wheel of the Dharma, without a break and without retreat, and without rest: this is the seventh skillfulness in means. All the buddhas always abide in the Dharma realm and accomplish the measureless fearlessnesses of the buddhas as well as the eloquence beyond counting, the eloquence beyond measuring, the inexhaustible eloquence, the unbroken eloquence, the boundless eloquence, the eloquence not held in common, the endless eloquence, the true and real eloquence, the eloquence that by skillful means reveals every phrase, and the eloquence concerning all dharmas; and following their capacities and their wishes, delights, and understandings, they proclaim in gates of the Dharma of every kind unspeakably unspeakable hundreds of thousands of koṭis of nayutas of sūtras (the scriptures that accord with the Dharma), good in the beginning, good in the middle, and good in the end, all of them ultimate: this is the eighth skillfulness in means. All the buddhas abide in the pure Dharma realm and know that all dharmas are from the first without names: without a name of past, without a name of present, without a name of future; without a name of sentient being, without a name of what is not a sentient being; without a name of land, without a name of what is not a land; without a name of dharma, without a name of what is not a dharma; without a name of merit, without a name of what is not merit; without a name of bodhisattva, without a name of buddha; without a name of number, without a name of what is not number; without a name of arising, without a name of ceasing; without a name of existence, without a name of nonexistence; without a name of one, without a name of the many kinds. And why? Because the substance and nature of the dharmas cannot be put into words. All dharmas are without direction and without location; they cannot be spoken of as gathered together, cannot be spoken of as scattered apart, cannot be made one and so spoken of, cannot be made many and so spoken of; sound does not reach them and the way of speech is wholly cut off; and though in accord with worldly convention they make utterances of every kind, they take nothing as an object, construct nothing, and are far removed from all false imagining and clinging, and thus ultimately reach the far shore. This is the ninth skillfulness in means. All the buddhas know that all dharmas are in their own nature quiescent: because there is no arising, they are not form; because there is no frivolous talk, they are not feeling; because there is no name or number, they are not perception; because there is no constructing, they are not formations; because there is no grasping, they are not consciousness; because there is no place of entering, they are not the sense-fields; because there is nothing obtained, they are not the elements; and yet they do not break down any of the dharmas either, because in their own nature there is no arising, just as with space. All dharmas are empty and quiescent, without deeds and fruits, without cultivation, without accomplishment, without arising, not number and not non-number, not existence and not nonexistence, not arising and not ceasing, not defiled and not pure, not entering and not coming out, not abiding and not not-abiding, not tamed and not untamed, not sentient beings and not without sentient beings, not lifespan and not without lifespan, not causes and conditions and not without causes and conditions; and yet they are able to know fully all the sentient beings of the rightly fixed group, the wrongly fixed group, and the group that is not fixed, and to expound for them the subtle Dharma so as to bring them to the far shore, accomplishing the ten powers and the four fearlessnesses, able to make the lion’s roar, complete in all-knowing wisdom, abiding in the realm of a buddha: this is the tenth skillfulness in means. Sons of the Buddha! These are the ten kinds of skillfulness in means accomplished by the buddhas.

22. The Ten Vast Deeds of a Buddha (1): Taking Birth in Tuṣita

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of vast deeds of a buddha, measureless and boundless, inconceivable, which none of the gods and humans of all the worlds can know, and which none of the śrāvakas and pratyekabuddhas of past, future, and present can know, save only by the majestic spiritual power of the Tathāgata. Which ten? Namely:

“All the buddhas, within the Tuṣita heavens of all the worlds to the exhausting of space and the pervading of the Dharma realm, manifest the taking of birth, cultivate the bodhisattva practice, and do great deeds of a buddha, with measureless forms, measureless majestic virtue, measureless light, measureless sounds, measureless words, measureless samādhis, and the measureless realms in which wisdom moves, gathering in all humans, gods, demons, brahmās, śramaṇas, brahmins, asuras, and the rest; their great kindness unobstructed, their great compassion ultimate, they impartially benefit all sentient beings, causing some to be born among the gods, or causing some to be born among humans, or causing their faculties to become pure, or taming their minds, or at times expounding for them the three vehicles in their difference, or at times expounding for them the perfect One Vehicle, delivering them everywhere and causing them to come forth from birth and death: this is the first vast deed of a buddha.

22. The Ten Vast Deeds of a Buddha (2): Descending in Spirit into the Mother’s Womb

“Sons of the Buddha! All the buddhas descend in spirit from the Tuṣita heaven and enter the mother’s womb, and with the ultimate samādhi they contemplate that the dharma of taking birth is like an illusion, like a magical creation, like a shadow, like emptiness, like the shimmering heat-haze of the hot season; taking birth according to what they delight in, measureless and unobstructed, they enter the dharma free of contention, give rise to a wisdom that clings to nothing, are apart from desire and pure, accomplish a vast and subtle treasury of adornment, receive the last body, and dwell within a great tower adorned with jewels and there do the deeds of a buddha — whether doing the deeds of a buddha by spiritual power, or doing the deeds of a buddha by right recollection, or doing the deeds of a buddha by manifesting spiritual penetrations, or doing the deeds of a buddha by manifesting the sun of wisdom, or doing the deeds of a buddha by manifesting the vast realms of the buddhas, or doing the deeds of a buddha by manifesting the measureless light of the buddhas, or doing the deeds of a buddha by entering numberless vast samādhis, or doing the deeds of a buddha by manifesting the rising up out of those samādhis. Sons of the Buddha! The Tathāgata at that time, while within the mother’s womb, for the benefit of all the worlds manifests in every kind of way and does the deeds of a buddha. Namely: he manifests being newly born, or manifests being a boy, or manifests being within the palace, or manifests leaving the household life, or again manifests accomplishing perfect awakening, or again manifests turning the subtle wheel of the Dharma, or manifests entering parinirvāṇa — and thus by skillful means of every kind, in every direction, in every net, in every clan, in every kind, and in every world, he does the deeds of a buddha. This is the second vast deed of a buddha.

22. The Ten Vast Deeds of a Buddha (3): Dwelling in the Womb and Being Born · Living in the Palace Undefiled

“Sons of the Buddha! All the buddhas have already purified all good deeds, and all the wisdom of their arising is already bright and clear, and yet with the dharma of taking birth they draw along the confused multitude, causing them to awaken and to be complete in the cultivation of the multitude of goods. For the sake of sentient beings they manifest being born in a royal palace. All the buddhas have already forsaken forms and desires of every kind, palaces and music, without craving or defilement for them; they contemplate always that the states of existence are empty and without any substance of their own, and that all the instruments of pleasure are not real; they uphold the pure precepts of a buddha ultimately fulfilled; they contemplate the wives, consorts, and attendants of the inner palace and give rise to great compassion; they contemplate that sentient beings are false and unreal and give rise to a mind of great kindness; they contemplate that in the worlds there is not one thing to delight in and give rise to great joy; with regard to all dharmas their minds obtain mastery and they give rise to great equanimity. Complete in the merits of a buddha, they manifest being born within the Dharma realm, their bodily marks perfect, their retinue pure, and yet with regard to it all they cling to nothing; with a voice that accords with each kind they expound for sentient beings, causing them to give rise to deep weariness toward the dharmas of the world, and according to what those beings practice they manifest the fruit that is obtained, and again by skillful means they teach them as is fitting; those not yet ripened they cause to ripen, those already ripened they cause to be liberated, and they do the deeds of a buddha for them so that they do not turn back; and again with a mind of vast kindness and compassion they always expound dharmas of every kind for sentient beings, and again manifest for them the three kinds of mastery of body, speech, and mind, causing them to awaken and their minds to become pure. Though present within the inner palace, where the multitude all can see them, they yet perform the deeds of a buddha within all the worlds; with great wisdom and with great exertion they manifest the spiritual penetrations of the buddhas in every kind of way, unobstructed and unexhausted. They abide always in the three activities of skillful means, namely: the activity of body ultimately pure, the activity of speech always proceeding in accord with wisdom, and the activity of mind most profound and without obstruction; and by such skillful means they benefit sentient beings. This is the third vast deed of a buddha.

22. The Ten Vast Deeds of a Buddha (4): Forsaking the Palace and Leaving the Household Life

“Sons of the Buddha! All the buddhas manifest dwelling within palaces adorned in every kind of way, and contemplating them give rise to weariness, and forsaking them leave the household life, wishing to cause sentient beings to know fully that the dharmas of the world are all false imagining, impermanent, and subject to ruin, so that they may give rise to deep weariness and not become defiled or attached, may forever cut off the craving and afflictions of the world, may cultivate pure conduct and benefit sentient beings. When they leave the household life they cast aside the deportment of the world and abide in the dharma free of contention, fulfilling the measureless merits of their original vow; with the light of great wisdom they extinguish the darkness of delusion of the world, and become for the worlds an unsurpassed field of merit; always for sentient beings they praise the merits of a buddha, causing them to plant the roots of good in the presence of the buddhas and with the eye of wisdom to see the real meaning; and again for sentient beings they praise and speak of leaving the household life as pure and without fault, so that they may forever gain deliverance and long be a lofty banner of wisdom for the world. This is the fourth vast deed of a buddha.

22. The Ten Vast Deeds of a Buddha (5): Accomplishing Right Awakening beneath the Tree

“Sons of the Buddha! All the buddhas are complete in all-knowing wisdom and have already known and seen measureless dharmas; beneath the tree of awakening they accomplish the most perfect awakening, subdue the multitude of demons, and their majestic virtue is especially honored and surpassing. Their bodies fill all the worlds; what they do by spiritual power is boundless and inexhaustible; with regard to every meaning in which all-knowing wisdom moves they obtain mastery; and all the merits they have cultivated are already fulfilled. Their seat of awakening is complete in adornment and pervades all the worlds of the ten directions; the Buddha, dwelling upon it, turns the subtle wheel of the Dharma, speaks of all the practices and vows of the bodhisattvas, and reveals the measureless realms of the buddhas, causing the bodhisattvas all to awaken and enter and to cultivate pure and subtle practices of every kind. Again they are able to guide all sentient beings and cause them to plant roots of good, to be born within the impartial ground of the Tathāgata, to abide in the boundless subtle practices of the bodhisattvas, and to accomplish all the surpassing dharmas of merit; and with regard to all worlds, all sentient beings, all buddha-lands, all dharmas, all bodhisattvas, all teaching, all the three times, all taming, all spiritual transformations, and all the wishes and delights within the minds of sentient beings, they are able skillfully to know them fully and to do the deeds of a buddha. This is the fifth vast deed of a buddha.

22. The Ten Vast Deeds of a Buddha (6): Turning the Wheel of the Dharma That Does Not Turn Back

“Sons of the Buddha! All the buddhas turn the wheel of the Dharma that does not turn back, because they would cause the bodhisattvas not to turn back; they turn the measureless wheel of the Dharma, because they would cause all the worlds to be able to know it fully; they turn the wheel of the Dharma that awakens all, because they are able to make the great fearless lion’s roar; they turn the wheel of the Dharma of the treasury of the wisdom of all dharmas, because they open the gate of the treasury of the Dharma and remove the veil of darkness; they turn the unobstructed wheel of the Dharma, because it is equal to space; they turn the wheel of the Dharma without attachment, because they contemplate that all dharmas are neither existent nor nonexistent; they turn the wheel of the Dharma that illumines the world, because they cause the Dharma-eye of all sentient beings to become pure; they turn the wheel of the Dharma that reveals all-knowing wisdom, because it pervades all the dharmas of the three times; they turn the wheel of the Dharma in which all buddhas are one and the same, because the dharmas of all buddhas do not run counter to one another. All the buddhas, with such measureless, numberless hundreds of thousands of koṭis of nayutas of wheels of the Dharma, according to the differences in the mental conduct of sentient beings, do the deeds of a buddha inconceivably. This is the sixth vast deed of a buddha.

22. The Ten Vast Deeds of a Buddha (7): Entering the Royal Capitals and the Cities

“Sons of the Buddha! All the buddhas enter all the royal capitals and cities and there do the deeds of a buddha for sentient beings, namely: the capitals of human kings, the capitals of the kings of the gods, and the capitals of the dragon kings, the yakṣa kings, the gandharva kings, the asura kings, the garuḍa kings, the kiṃnara kings, the mahoraga kings, the rākṣasa kings, and the piśāca kings — all the capitals of such kings as these. When they enter the city gate the great earth quakes, light shines everywhere, the blind gain sight, the deaf gain hearing, the deranged regain their own minds, the naked gain clothing, and all who have sorrow and suffering gain ease and joy; all instruments of music sound of themselves without being struck, and all the ornaments, whether worn or not worn, send forth subtle sounds, and among the sentient beings who hear them there is none who is not delighted and does not love them. All the buddhas have a form-body pure, complete in the marks and signs, so that those who see it never have their fill, and they are able to do the deeds of a buddha for sentient beings. Namely: whether they look, or contemplate, or move, or bend and stretch, or walk, or stand, or sit, or lie down, or keep silence, or speak, or manifest spiritual penetrations, or expound the Dharma for them, or give them some instruction — all of it is doing the deeds of a buddha for sentient beings. All the buddhas, within the oceans of the mind’s delights of the sentient beings of every kind in all the numberless worlds, exhort them to be mindful of the Buddha, always to contemplate diligently, to plant roots of good, and to cultivate the bodhisattva practice; and they praise the form and marks of a buddha as subtle and foremost, hard for all sentient beings to encounter, and say that if anyone obtains sight of them and gives rise to faith, he brings forth all measureless good dharmas and amasses the merits of a buddha, all of them pure. Having thus praised the merits of a buddha, they divide their bodies and go everywhere to the worlds of the ten directions, causing sentient beings all to gaze upon them and serve them, to ponder and contemplate, to attend upon and make offerings, to plant roots of good, to gain the Buddha’s gladness, to increase the seed of buddhahood, and all to become buddhas. With such practice they do the deeds of a buddha; or they manifest a form-body for sentient beings, or send forth a subtle voice, or merely smile, causing them to have faith and delight, to bow their heads in reverence, to bend their bodies and join their palms, to extol and praise, and to inquire after their welfare — and thereby do the deeds of a buddha. All the buddhas, with such measureless, numberless, unspeakable, inconceivable deeds of a buddha of every kind, within all the worlds, according to what the minds of sentient beings delight in, with the power of their original vows, the power of great kindness and compassion, and the power of all-knowing wisdom, teach them by skillful means and cause every one of them to be tamed. This is the seventh vast deed of a buddha.

22. The Ten Vast Deeds of a Buddha (8): Dwelling in the Araṇya · Hidden and Manifest, Speaking and Silent

“Sons of the Buddha! All the buddhas either dwell in an araṇya (a place of quiet among mountains and woods) and there do the deeds of a buddha; or dwell in a quiet place and there do the deeds of a buddha; or dwell in an empty and idle place and there do the deeds of a buddha; or dwell in the dwelling place of a buddha and there do the deeds of a buddha; or dwell within samādhi and there do the deeds of a buddha; or dwell alone in a grove and there do the deeds of a buddha; or hide their bodies and do not appear and thereby do the deeds of a buddha; or dwell in the most profound wisdom and there do the deeds of a buddha; or dwell in the incomparable realms of the buddhas and there do the deeds of a buddha; or dwell in bodily conduct of every kind that cannot be seen, and following the wishes, delights, and understandings in the minds of sentient beings, teach them by skillful means without rest, and thereby do the deeds of a buddha; or with the body of a god seek all-knowing wisdom and thereby do the deeds of a buddha; or with the body of a dragon, the body of a yakṣa, the body of a gandharva, the body of an asura, the body of a garuḍa, the body of a kiṃnara, the body of a mahoraga, or the bodies of humans, nonhumans, and the rest, seek all-knowing wisdom and thereby do the deeds of a buddha; or with the body of a śrāvaka, the body of a pratyekabuddha, or the body of a bodhisattva, seek all-knowing wisdom and thereby do the deeds of a buddha; or at times expound the Dharma, or at times keep silence, and thereby do the deeds of a buddha; or speak of one buddha, or speak of many buddhas, and thereby do the deeds of a buddha; or speak of all the practices and all the vows of the bodhisattvas as coming down to one practice and one vow, and thereby do the deeds of a buddha; or speak of one practice and one vow of the bodhisattvas as opening out into measureless practices and vows, and thereby do the deeds of a buddha; or say that the realm of a buddha is just the realm of the world, and thereby do the deeds of a buddha; or say that the realm of the world is just the realm of a buddha, and thereby do the deeds of a buddha; or say that the realm of a buddha is not a realm at all, and thereby do the deeds of a buddha; or abide for one day, or abide for one night, or abide for half a month, or abide for a month, or abide for a year, and even abide for unspeakable kalpas, and there do the deeds of a buddha for sentient beings. This is the eighth vast deed of a buddha.

22. The Ten Vast Deeds of a Buddha (9): Bringing Forth the Treasury of Pure Roots of Good

“Sons of the Buddha! All the buddhas are the treasury that brings forth pure roots of good, causing sentient beings to give rise to pure faith and understanding within the Buddha-dharma, their faculties tamed and forever apart from the world; and causing the bodhisattvas to be complete in the brightness of wisdom with regard to the path of awakening, awakening not by another. Or they manifest nirvāṇa and thereby do the deeds of a buddha; or they say that the world is all impermanent and thereby do the deeds of a buddha; or they speak of the body of a buddha and thereby do the deeds of a buddha; or they say that what was to be done has all been done and thereby do the deeds of a buddha; or they say that merit is fulfilled and lacking in nothing and thereby do the deeds of a buddha; or they say that the root of the states of existence is forever cut off and thereby do the deeds of a buddha; or they cause sentient beings to weary of the world and to accord with the mind of a buddha and thereby do the deeds of a buddha; or they say that the lifespan comes at last to its exhausting and thereby do the deeds of a buddha; or they say that in the world there is not one thing to delight in and thereby do the deeds of a buddha; or they proclaim for them the making of offerings to the buddhas to the end of the future and thereby do the deeds of a buddha; or they say that the buddhas turn the pure wheel of the Dharma, causing those who hear it to give rise to great gladness, and thereby do the deeds of a buddha; or they proclaim for them the realms of the buddhas, causing them to give rise to the mind of awakening and to cultivate the practices, and thereby do the deeds of a buddha; or they proclaim for them the samādhi of mindfulness of the Buddha, causing them to give rise to the mind and always to delight in seeing the Buddha, and thereby do the deeds of a buddha; or they proclaim for them the purity of the faculties, the diligent seeking of the path of buddhahood, and a mind without sloth or retreat, and thereby do the deeds of a buddha; or they go to all the buddha-lands and contemplate the causes and conditions of every kind within those realms and thereby do the deeds of a buddha; or they gather in the bodies of all sentient beings so that all become the body of a buddha, causing all sentient beings who are slothful and heedless to abide in the pure prohibitive precepts of the Tathāgata, and thereby do the deeds of a buddha. This is the ninth vast deed of a buddha.

22. The Ten Vast Deeds of a Buddha (10): Entering Nirvāṇa · The Relics as a Field of Merit

“Sons of the Buddha! When all the buddhas enter nirvāṇa, measureless sentient beings wail and weep, give rise to great sorrow and distress, and gazing upon one another say thus: ‘The Tathāgata, the World-Honored One, has great kindness and compassion, pities and benefits all the worlds, and is for sentient beings a rescue and guard and a refuge. The appearing of a tathāgata is hard to encounter, and the unsurpassed field of merit is this day forever extinguished.’ And thus, causing sentient beings to wail and to yearn for him, he does the deeds of a buddha. Again, for the sake of delivering all the gods and humans, dragon spirits, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, nonhumans, and the rest, in accordance with their wishes and delights he crushes his own body into relics, measureless, numberless, inconceivable, causing sentient beings to give rise to a mind of pure faith, to revere and honor them, to make offerings with gladness, to cultivate merits of every kind and to be complete and fulfilled. Again, stūpas are raised for the Buddha, adorned in every kind of way, within the palaces of the gods, the palaces of the dragons, the palaces of the yakṣas, and the palaces of the gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, nonhumans, and the rest, and this is taken as an offering. His teeth, his nails, and his hair are all used to raise stūpas, causing those who see them all to be mindful of the Buddha, mindful of the Dharma, and mindful of the Saṅgha, and to have faith and delight without turning back, and sincerely and reverently to honor them, and in every place to give and make offerings and to cultivate merits of every kind; and because of such merit they are born either in the heavens above or among humans, their family honored and flourishing, their possessions ample, all their retinue pure, not entering the evil destinies but always born in the good ways, always able to see the Buddha, complete in the multitude of white and pure dharmas, and within the three states of existence they swiftly gain deliverance, and each according to his vow obtains the fruit of his own vehicle, and toward the Tathāgata they know his kindness and repay his kindness, and forever they become a refuge upon which the world may rely. Sons of the Buddha! Though the buddhas, the World-Honored Ones, have already entered parinirvāṇa, they still are for sentient beings an inconceivable pure field of merit, the highest field of merit of inexhaustible virtue, causing sentient beings to be complete in roots of good and fulfilled in merit. This is the tenth vast deed of a buddha.

“Sons of the Buddha! These deeds of a buddha are measureless and vast, inconceivable, and none of the gods and humans of all the worlds, nor the śrāvakas and pratyekabuddhas of past, future, and present, can know them, save only those upheld by the majestic spiritual power of the Tathāgata.

23. The Dharmas of Mastery in the Practice without Duality: Decided and without Duality

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of dharmas of mastery in the practice that is without duality. Which ten? Namely: all the buddhas are able skillfully to proclaim the words of the prediction — decided and without duality; all the buddhas are able to accord with the thoughts in the minds of sentient beings and to fulfill their intent — decided and without duality; all the buddhas are able to awaken before them to all dharmas and to expound the meaning within them — decided and without duality; all the buddhas are able to be complete in the wisdom of the buddhas of the ages past, future, and present — decided and without duality; all the buddhas know that all the kṣaṇas of the three times are just one kṣaṇa — decided and without duality; all the buddhas know that all the buddha-lands of the three times enter into one buddha-land — decided and without duality; all the buddhas know that all the speech of the buddhas of the three times is just the speech of one buddha — decided and without duality; all the buddhas know that all the buddhas of the three times and all the sentient beings they deliver are of an impartial substance and nature — decided and without duality; all the buddhas know that the dharmas of the world and the dharmas of the buddhas are without difference in nature — decided and without duality; all the buddhas know that all the roots of good of all the buddhas of the three times are one and the same root of good — decided and without duality. These are the ten.

24. The Ten Abidings · Abiding in All Dharmas: The Ten Places in Which They Abide

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of abiding, abiding in all dharmas. Which ten? Namely: all the buddhas abide in awakening to the whole Dharma realm; all the buddhas abide in the speech of great compassion; all the buddhas abide in their original great vows; all the buddhas abide in not forsaking the taming of sentient beings; all the buddhas abide in the dharma that is without any nature of its own; all the buddhas abide in impartial benefit; all the buddhas abide in the dharma of never forgetting; all the buddhas abide in a mind without obstruction; all the buddhas abide in a mind constantly in right concentration; all the buddhas abide in entering impartially into all dharmas without running counter to the mark of the real limit. These are the ten.

25. Knowing All Dharmas Exhaustively with Nothing Left Over: Knowing until Nothing Remains

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of knowing all dharmas exhaustively with nothing left over. Which ten? Namely: knowing all the dharmas of the past exhaustively with nothing left over; knowing all the dharmas of the future exhaustively with nothing left over; knowing all the dharmas of the present exhaustively with nothing left over; knowing all the dharmas of speech exhaustively with nothing left over; knowing all the ways of the world exhaustively with nothing left over; knowing the minds of all sentient beings exhaustively with nothing left over; knowing the stations of every kind, higher, middling, and lower, of the roots of good of all bodhisattvas exhaustively with nothing left over; knowing the perfect wisdom of all buddhas and their roots of good, neither increasing nor decreasing, exhaustively with nothing left over; knowing that all dharmas arise from causes and conditions, exhaustively with nothing left over; knowing all the kinds of worlds exhaustively with nothing left over; knowing within the whole Dharma realm the differentiated matters of every kind, like the net of Indra (the jeweled net of Śakra, lord of the gods), exhaustively with nothing left over. These are the ten.

26. The Listing of the Names of the Ten Powers: The Names of the Ten Kinds of Power

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of power. Which ten? Namely: vast power, highest power, measureless power, power of great majestic virtue, power hard to obtain, power that does not turn back, firm power, power that cannot be broken down, power inconceivable to all the worlds, and power that no sentient being can move. These are the ten.

27. The Dharmas of the Valor of the Great Nārāyaṇa Banner (1): The Body Cannot Be Broken

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of dharmas of the valor of the great Nārāyaṇa banner (Nārāyaṇa is the name of a mighty strong man, and the banner signifies what is lofty and manifest). Which ten? Namely:

“All the buddhas — their bodies cannot be broken and their lives cannot be cut off; the poisons of the world cannot harm them, and the calamities of water, of fire, and of wind in all the worlds cannot injure the body of a buddha. All the demons, gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, nonhumans, piśācas, rākṣasas, and the rest, exhausting their strength, may rain down great adamantine masses like Mount Sumeru and like the encircling iron mountains, spread over the three-thousandfold great-thousand world-system and falling all at one time, and yet they cannot cause the mind of the Buddha to have any fright or terror, nor is so much as a single hair upon him shaken, and in walking, standing, sitting, and lying down there is no alteration whatever. In the four directions, far and near, of the place where the Buddha dwells, if he does not let them fall then they cannot rain down; and if he does not restrain them but lets them fall, in the end they can do no injury. If there are sentient beings who are guarded by the Buddha and who are sent by the Buddha, even they cannot be harmed — how much less the body of the Tathāgata! This is the first dharma of the valor of the great Nārāyaṇa banner of the buddhas.

“Sons of the Buddha! All the buddhas take the kings of Mount Sumeru in all the worlds of the whole Dharma realm, together with the encircling iron mountains, the great encircling iron mountains, the great oceans, the mountains and forests, the palaces and dwellings, and place them within a single pore, to the end of the kalpas of the future, and yet sentient beings neither feel it nor know it, save only those upheld by the spiritual power of the Tathāgata. Sons of the Buddha! At that time the buddhas, holding so many of all the worlds within a single pore to the end of the kalpas of the future, whether walking, or standing, or sitting, or lying down, do not give rise to a single thought of fatigue or weariness. Sons of the Buddha! It is as when space universally holds all the worlds within the whole Dharma realm and yet is not wearied; and so it is with all the buddhas holding the worlds within a single pore. This is the second dharma of the valor of the great Nārāyaṇa banner of the buddhas.

27. The Dharmas of the Valor of the Great Nārāyaṇa Banner (3 · 4): Traversing All in One Thought · One Sitting to the Exhausting of Kalpas

“Sons of the Buddha! All the buddhas are able within a single thought to take steps as many as the dust motes of unspeakably unspeakable worlds, and each step passes beyond lands as many as the dust motes of unspeakably unspeakable buddha-lands, and thus proceeding they pass through kalpas as many as the dust motes of all the worlds. Sons of the Buddha! Suppose there were one great adamantine mountain exactly equal in size to all the buddha-lands thus traversed; and suppose that of such great adamantine mountains equal in size there were as many as the dust motes of unspeakably unspeakable buddha-lands: the buddhas are able to place such mountains within a single pore. The pores upon the Buddha’s body are equal in number to the pores of all the sentient beings within the Dharma realm, and in every single pore so many great adamantine mountains are placed; and holding so many mountains they roam the ten directions, entering all the worlds to the exhausting of space, from the prior limit and on to the end of the future, through all the kalpas without rest, and the Buddha’s body is neither injured nor wearied, and his mind is always in concentration without being scattered. This is the third dharma of the valor of the great Nārāyaṇa banner of the buddhas.

“Sons of the Buddha! All the buddhas, having sat down once and taken food, sit in the cross-legged posture and pass through unspeakable kalpas of the prior limit and the later limit, entering into the inconceivable bliss that a buddha enjoys, their bodies abiding still and unmoving, and yet they do not abandon the work of delivering sentient beings. Sons of the Buddha! Suppose someone were to measure out in order, with the tip of a hair, every single world throughout space: the buddhas are able within the space of a single hair-tip to sit in the cross-legged posture to the end of the kalpas of the future; and as with the space of a single hair-tip, so it is with the space of every hair-tip. Sons of the Buddha! Suppose that of all the sentient beings in all the worlds of the ten directions, the body of each sentient being were equal in size to worlds as many as the dust motes of unspeakable buddha-lands, and equal in weight as well: the buddhas are able to place so many sentient beings upon a single fingertip, to the exhausting of all the kalpas of the later limit; and so it is with every fingertip, holding all those sentient beings and entering with them into every world throughout space, pervading the whole Dharma realm with nothing left over, and yet the Buddha’s body and mind have never been wearied. This is the fourth dharma of the valor of the great Nārāyaṇa banner of the buddhas.

27. The Dharmas of the Valor of the Great Nārāyaṇa Banner (5 · 6 · 7): Transformation Bodies Turning the Wheel · Subduing the Demons · The Unobstructed Voice

“Sons of the Buddha! All the buddhas are able within a single body to manifest heads as many as the dust motes of unspeakably unspeakable buddha-lands, and each head to manifest tongues as many as the dust motes of unspeakably unspeakable buddha-lands, and each tongue to send forth differentiated sounds as many as the dust motes of unspeakably unspeakable buddha-lands — and among the sentient beings of the Dharma realm there is none who does not hear them all — and each sound expounds sūtra-treasuries (the treasuries of the scriptures that accord with the Dharma) as many as the dust motes of unspeakably unspeakable buddha-lands, and each sūtra-treasury expounds dharmas as many as the dust motes of unspeakably unspeakable buddha-lands, and each dharma has letters, phrases, and meanings as many as the dust motes of unspeakably unspeakable buddha-lands; and thus they expound to the exhausting of kalpas as many as the dust motes of unspeakably unspeakable buddha-lands; and those kalpas being exhausted, they expound again to the exhausting of kalpas as many as the dust motes of unspeakably unspeakable buddha-lands; and so it goes on in order, even to the exhausting of the number of the dust motes of all the worlds and the exhausting of the number of the thoughts of all sentient beings. The kalpas of the future may yet be exhausted, but the wheels of the Dharma turned by the transformation bodies of the Tathāgata have no exhausting. Namely: the wheel of the Dharma that expounds by wisdom, the wheel of the Dharma that cuts off all doubts, the wheel of the Dharma that illumines all dharmas, the wheel of the Dharma that opens the unobstructed treasury, the wheel of the Dharma that causes measureless sentient beings to rejoice and be tamed, the wheel of the Dharma that reveals all the practices of the bodhisattvas, the wheel of the Dharma of the sun of great wisdom risen high and full, the wheel of the Dharma of the bright lamp of wisdom that universally blazes and illumines the world, the wheel of the Dharma of eloquence and fearlessness adorned in every kind of way. As the body of one buddha turns by the power of spiritual penetration such differentiated wheels of the Dharma as these, so it is that among all the dharmas of the world there is nothing to which it can be likened. And thus, within the space of every single hair-tip throughout the realm of space there are worlds as many as the dust motes of unspeakably unspeakable buddha-lands, and within each world there are manifested thought after thought transformation bodies as many as the dust motes of unspeakably unspeakable buddha-lands, and so it is with each transformation body; and the sounds, letters, phrases, and meanings that they speak fill, each of them, the whole Dharma realm, and the sentient beings within it all gain understanding, and yet the Buddha’s speech is unaltered, unbroken, and without exhausting. This is the fifth dharma of the valor of the great Nārāyaṇa banner of the buddhas.

“Sons of the Buddha! All the buddhas adorn their breasts with the mark of virtue, like adamant that cannot be injured or broken, and sit in the cross-legged posture beneath the tree of awakening. The armies of the demon king are boundless in number, of strange and monstrous shapes of every kind, greatly to be feared, and among sentient beings who see them there is none who is not startled and cowed, and all go mad and disordered or at times die of it. Such a host of demons fills space. The Tathāgata, seeing them, has no terror in his mind, his countenance does not alter, not a single hair of him stands on end, he is unmoved and undisturbed, without discrimination of any kind, far removed from delight and anger of every kind, still and pure, abiding in the dwelling place of a buddha, complete in the power of kindness and compassion, his faculties tamed, his mind without fear, not to be shaken by the hosts of demons; and yet he is able to crush and subdue all the armies of the demons and to make them all turn their minds, bow their heads, and take refuge, and thereafter with the three wheels of body, speech, and mind he teaches them and causes them all to give rise to the intent of anuttara-samyak-saṃbodhi, never to turn back. This is the sixth dharma of the valor of the great Nārāyaṇa banner of the buddhas.

“Sons of the Buddha! All the buddhas have an unobstructed voice, and that voice pervades the worlds of the ten directions, and sentient beings who hear it are of themselves tamed. The voice sent forth by those tathāgatas cannot be blocked by Sumeru or by any of the mountains, nor can it be blocked by the palaces of the gods, the palaces of the dragons, the palaces of the yakṣas, or any of the palaces of the gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, nonhumans, and the rest, nor can the loud and mighty sounds of all the worlds block it. According to who ought to be delivered, among all sentient beings there is none who does not hear it all, and the letters, phrases, and meanings are all understood. This is the seventh dharma of the valor of the great Nārāyaṇa banner of the buddhas.

27. The Dharmas of the Valor of the Great Nārāyaṇa Banner (8 · 9 · 10): The Mind without Obstruction · One and the Same Dharma-Body · Equal Awakening and Equal Cultivation

“Sons of the Buddha! All the buddhas have minds without obstruction, and throughout hundreds of thousands of koṭis of nayutas of unspeakably unspeakable kalpas they are always skillful and pure. All the buddhas of past, future, and present are of one and the same substance and nature, unclouded and unveiled, without self and without what belongs to a self, neither inward nor outward, fully understanding that the marks of the realms are empty and still, and not giving rise to false imagining; without anything relied upon, without anything constructed, not dwelling upon or attached to the marks, forever cutting off discrimination; in their own nature pure, forsaking all objects taken as supports and all recollections, and with regard to all dharmas always without contradiction or contention; abiding in the real limit, apart from desire and pure, entering the true Dharma realm, expounding without exhausting; far removed from all the false imaginings of what has measure and what has no measure, cutting off all the speech of the conditioned and the unconditioned, and having penetrated the boundless realms that cannot be put into words; having wisdom and skillful means unobstructed and inexhaustible, accomplishing the ten powers and the pure adornment of all merit, expounding measureless dharmas of every kind, none of which run counter to the real mark; with regard to all the dharma realms and the dharmas of the three times all impartial and without difference, ultimately masterly; entering the most surpassing treasury of all dharmas, in right recollection of every gate of the Dharma without confusion, abiding in all the buddha-lands of the ten directions without moving; obtaining an unbroken wisdom, knowing all dharmas to the very end with nothing left over, exhausting all the outflows, their minds well and skillfully liberated and their wisdom well and skillfully liberated, abiding in the real limit, penetrating without obstruction, their minds always in right concentration; and with regard to the dharmas of the three times and the mental conduct of all sentient beings, they fully understand them within a single thought, and there is no obstruction at all. This is the eighth dharma of the valor of the great Nārāyaṇa banner of the buddhas.

“Sons of the Buddha! All the buddhas have one and the same dharma-body: the body whose realm is measureless, the body whose merit is boundless, the body inexhaustible to the world, the body undefiled by the three realms, the body manifested in accordance with recollection, the body neither real nor unreal, impartial and pure, the body without coming and without going, unconditioned and unbreakable, the body of one mark and no mark, the very nature of the Dharma, the body without place and without direction, pervading all, the body of spiritual transformation and mastery with boundless forms, the body manifesting in every kind of way and entering everywhere into all, the body of the subtle Dharma and skillful means, the body of the treasury of wisdom illumining everywhere, the body that reveals the impartiality of the Dharma, the body pervading the whole Dharma realm, the body unmoved and undiscriminating, neither existent nor nonexistent, always pure, the body neither skillful means nor not skillful means, neither ceasing nor not ceasing, manifested according to the understandings and faiths of every kind of all the sentient beings who ought to be delivered, the body born from all the jewels of merit, the body of suchness possessing all the dharmas of the buddhas, the body in its own nature quiescent and without obstruction, the body accomplishing all the unobstructed dharmas, the body abiding everywhere in the whole pure Dharma realm, the body that divides its form and pervades all the worlds, the body without objects taken as supports, without turning back, forever liberated, complete in all-knowing wisdom and fully understanding all: this is the ninth dharma of the valor of the great Nārāyaṇa banner of the buddhas.

“Sons of the Buddha! All the buddhas impartially awaken to all the dharmas of the tathāgatas, and impartially cultivate all the practices of the bodhisattvas; whether in vow or in wisdom they are pure and impartial, like the great ocean, and all is fulfilled for them; the strength of their practice is honored and surpassing and has never retreated or grown timid; abiding in the measureless realms of the samādhis, they reveal every path, urging on what is good and warning against what is evil; their power of wisdom is foremost, they expound the Dharma without fear, and whatever is asked of them they are able skillfully to answer; expounding the Dharma with wisdom, impartial and pure, the conduct of their body, speech, and mind is without any admixture of defilement; abiding in the dwelling place of a buddha, in the lineage-nature of the buddhas, they do the deeds of a buddha with the wisdom of a buddha; abiding in all-knowing wisdom, they expound measureless dharmas, without root and without bound, their spiritual penetrations and wisdom inconceivable, such that none in all the worlds can understand them; their wisdom entering deeply, they see that all dharmas are subtle and vast, measureless and boundless, and they skillfully penetrate the gates of the Dharma of the three times and are able to make all the worlds understand; with world-transcending wisdom they do unspeakable deeds of a buddha of every kind within the worlds, accomplish the wisdom that does not turn back, and enter the number of the buddhas; though they have already realized the dharma that cannot be put into words and is apart from letters, they are yet able to reveal words of every kind; with the wisdom of Samantabhadra they amass the practices of good and accomplish the subtle understanding that corresponds in a single thought, and with regard to all dharmas they are able to be fully awake, and, as they formerly held in recollection, to all sentient beings they give the Dharma each according to his own vehicle; all dharmas, all worlds, all sentient beings, all the three times — within the Dharma realm such realms as these are boundless in extent, and they are able to know and see them all with unobstructed wisdom. Sons of the Buddha! All the buddhas, within a single thought, according to who ought to be delivered, arise in the world, dwell in a pure land, accomplish perfect awakening, manifest the power of spiritual penetration, and awaken the minds, the mentation, and the consciousness of all the sentient beings of the three times without missing the time. Sons of the Buddha! Sentient beings are boundless, the worlds are boundless, the Dharma realm is boundless, the three times are boundless, and the buddhas, the most surpassing, are likewise without bound; and within all of these they manifest the accomplishing of perfect awakening, and with the skillful means of the wisdom of a buddha they awaken sentient beings without rest. Sons of the Buddha! All the buddhas, by the power of spiritual penetration, manifest the most subtle body, abide in a place without bound, and with the skillful means of great compassion, their minds without obstruction, at all times always expound the subtle Dharma for sentient beings. This is the tenth dharma of the valor of the great Nārāyaṇa banner of the buddhas.

“Sons of the Buddha! These dharmas of the valor of the great Nārāyaṇa banner of all the buddhas are measureless and boundless, inconceivable, and none of all the sentient beings of past, future, and present, nor those of the two vehicles, can understand them, save only those upheld by the spiritual power of the Tathāgata.

28. The Decided Dharmas: The Eight Aspects Are Necessarily So

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of decided dharmas. Which ten? Namely: all the buddhas necessarily descend to be born when the lifespan in the Tuṣita heaven is exhausted; all the buddhas necessarily manifest the taking of birth and dwell in the womb for ten months; all the buddhas necessarily weary of the worldly and delight in seeking to leave the household life; all the buddhas decidedly sit beneath the tree of awakening, accomplish perfect awakening, and awaken to the dharmas of the buddhas; all the buddhas necessarily awaken to all dharmas within a single thought and manifest spiritual power in all worlds; all the buddhas are necessarily able to turn the subtle wheel of the Dharma at the fitting time; all the buddhas are necessarily able, according to the roots of good that beings have planted, to expound the Dharma at the fitting time and thereby confer the prediction; all the buddhas are necessarily able to do the deeds of a buddha at the fitting time; all the buddhas are necessarily able to confer the prediction upon bodhisattvas who have already been brought to accomplishment; all the buddhas are necessarily able within a single thought to answer everywhere all that sentient beings ask. These are the ten.

29. The Swift Dharmas: The Ten Benefits Swiftly Obtained by Those Who See a Buddha

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of swift dharmas. Which ten? Namely: as for all the buddhas, whoever sees them swiftly becomes far removed from all the evil destinies; as for all the buddhas, whoever sees them swiftly fulfills surpassing merit; as for all the buddhas, whoever sees them is swiftly able to accomplish vast roots of good; as for all the buddhas, whoever sees them swiftly gains birth in the pure and subtle heavens; as for all the buddhas, whoever sees them is swiftly able to cut off all doubts; as for all the buddhas, if one who has already given rise to the mind of awakening sees them, he swiftly accomplishes vast faith and understanding never to turn back, and is able to teach sentient beings as is fitting; and if he has not yet given rise to the mind, he is swiftly able to give rise to the mind of anuttara-samyak-saṃbodhi; as for all the buddhas, if one who has not yet entered the right station sees them, he swiftly enters the right station; as for all the buddhas, whoever sees them is swiftly able to purify all the faculties, worldly and world-transcending; as for all the buddhas, whoever sees them swiftly obtains the extinguishing of all obstructions; as for all the buddhas, whoever sees them is swiftly able to obtain fearless eloquence. These are the ten.

30. The Pure Dharmas That Ought Always to Be Held in Recollection: The Ten Matters a Bodhisattva Ought Always to Recollect

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of pure dharmas that ought always to be held in recollection. Which ten? Namely: the causes and conditions of all the buddhas in the past — all bodhisattvas ought always to hold them in recollection; the pure and surpassing practice of all the buddhas — all bodhisattvas ought always to hold it in recollection; the fulfilling of the perfections by all the buddhas — all bodhisattvas ought always to hold it in recollection; the accomplishing of the great vows by all the buddhas — all bodhisattvas ought always to hold it in recollection; the amassing of roots of good by all the buddhas — all bodhisattvas ought always to hold it in recollection; the completing of pure conduct by all the buddhas — all bodhisattvas ought always to hold it in recollection; the accomplishing of right awakening before them by all the buddhas — all bodhisattvas ought always to hold it in recollection; the measureless form-bodies of all the buddhas — all bodhisattvas ought always to hold them in recollection; the measureless spiritual penetrations of all the buddhas — all bodhisattvas ought always to hold them in recollection; the ten powers and the fearlessnesses of all the buddhas — all bodhisattvas ought always to hold them in recollection. These are the ten.

31. The Abidings of All-Knowing Wisdom: Knowing Sentient Beings Entirely within a Single Thought

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of abiding of all-knowing wisdom. Which ten? Namely: all the buddhas, within a single thought, know entirely the minds of all the sentient beings of the three times and the conduct of what belongs to mind; all the buddhas, within a single thought, know entirely all the deeds amassed by all sentient beings of the three times and the fruits of those deeds; all the buddhas, within a single thought, know entirely what is fitting for all sentient beings, and teach and tame them with the three wheels of body, speech, and mind; all the buddhas, within a single thought, know exhaustively all the marks of mind of all the sentient beings of the Dharma realm, and in every place manifest everywhere the arising of a buddha so that they may see it, and gather them in by skillful means; all the buddhas, within a single thought, in accordance everywhere with the wishes, delights, and understandings in the minds of all the sentient beings of the Dharma realm, manifest the expounding of the Dharma and cause them to be tamed; all the buddhas, within a single thought, know entirely what the minds of all the sentient beings of the Dharma realm delight in, and manifest spiritual power for them; all the buddhas, within a single thought, pervade all places and, according to all the sentient beings who ought to be delivered, manifest their arising and expound for them that the body of a buddha is not to be grasped or clung to; all the buddhas, within a single thought, reach everywhere every place of the Dharma realm and all the destinies of every sentient being; all the buddhas, within a single thought, wherever there are sentient beings who hold them in recollection, in every place go and respond to them; all the buddhas, within a single thought, know entirely the understandings and wishes of all sentient beings, and manifest for them measureless forms. These are the ten.

32. The Samādhis of a Buddha: Always in Right Concentration and Yet Pervading All Places

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of measureless and inconceivable samādhis of a buddha. Which ten? Namely: all the buddhas are always in right concentration, and within a single thought pervade all places, and everywhere expound at length the subtle Dharma for sentient beings; all the buddhas are always in right concentration, and within a single thought pervade all places, and everywhere expound for sentient beings the limit in which there is no self; all the buddhas always abide in right concentration, and within a single thought pervade all places, and everywhere enter the three times; all the buddhas are always in right concentration, and within a single thought pervade all places, and everywhere enter the vast buddha-lands of the ten directions; all the buddhas are always in right concentration, and within a single thought pervade all places, and everywhere manifest measureless bodies of a buddha of every kind; all the buddhas are always in right concentration, and within a single thought pervade all places, and according to the understandings of every kind in the minds of sentient beings manifest body, speech, and mind; all the buddhas are always in right concentration, and within a single thought pervade all places, and expound the true limit in which all dharmas are apart from desire; all the buddhas always abide in right concentration, and within a single thought pervade all places, and expound the nature of all dependent origination; all the buddhas always abide in right concentration, and within a single thought pervade all places, and manifest measureless vast adornments, worldly and world-transcending, causing sentient beings always to be able to see a buddha; all the buddhas always abide in right concentration, and within a single thought pervade all places, and cause sentient beings all to penetrate all the dharmas of a buddha and measureless liberations, and ultimately to reach the unsurpassed far shore. These are the ten.

33. Unobstructed Liberation: Within a Single Dust Mote All Is Manifested

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of unobstructed liberation. Which ten? Namely: all the buddhas are able within a single dust mote to manifest unspeakably unspeakable buddhas arising in the world; all the buddhas are able within a single dust mote to manifest unspeakably unspeakable buddhas turning the pure wheel of the Dharma; all the buddhas are able within a single dust mote to manifest unspeakably unspeakable sentient beings receiving deliverance and being tamed; all the buddhas are able within a single dust mote to manifest unspeakably unspeakable buddha-lands; all the buddhas are able within a single dust mote to manifest unspeakably unspeakable bodhisattvas receiving the prediction; all the buddhas are able within a single dust mote to manifest all the buddhas past, future, and present; all the buddhas are able within a single dust mote to manifest all the kinds of worlds past, future, and present; all the buddhas are able within a single dust mote to manifest all the spiritual penetrations past, future, and present; all the buddhas are able within a single dust mote to manifest all the sentient beings past, future, and present; all the buddhas are able within a single dust mote to manifest all the deeds of a buddha past, future, and present. These are the ten.”

品三十四如來十身相海品The Ocean of Marks of the Ten Bodies of the Tathāgata

全文五層 →Full five layers →

白話Vernacular

誡聽許說：普賢告眾，今為汝說如來相海

那時，普賢菩薩摩訶薩告訴在座的諸位菩薩說：

「佛子！我現在要為你們演說如來所有的相海（相，是佛身上福報所成、顯著可辨的殊勝形貌；相德深廣難測，所以稱作海）。

第一依處　頂上（相一至相三十二）：一頂之上具三十二相

「佛子！如來頂上有三十二種以眾寶莊嚴的大人相（大人相，就是大人之相，指佛這位大人身上的相）。其中有一種大人相，名叫：光照一切方普放無量大光明網。它以一切妙寶作為莊嚴，寶所成的頭髮周遍其上，柔軟而細密緊緻，每一根都放出摩尼寶的光（摩尼，是隨意出生所需的寶珠），充滿一切無邊的世界，都在光中顯現佛身的色相圓滿具足。這是第一相。

「其次有一種大人相，名叫：佛眼光明雲。它以摩尼寶王的種種莊嚴而發出金色的光，就像眉間白毫相所放的光明一樣，那光普照一切世界。這是第二相。其次有一種大人相，名叫：充滿法界雲。它以上妙的寶輪作為莊嚴，放出如來福德與智慧的燈明，普照十方一切法界的諸多世界海，在光中普遍顯現一切諸佛以及諸位菩薩。這是第三相。其次有一種大人相，名叫：示現普照雲。它以真金與摩尼作種種莊嚴，那些妙寶都放出光明，照徹不可思議的諸佛國土，一切諸佛都在其中出現。這是第四相。其次有一種大人相，名叫：放寶光明雲。它以摩尼寶王作清淨的莊嚴，用毘瑠璃寶（一種青色的美寶）作為華蘂，光照十方一切法界，在光中普遍顯現種種神變，讚歎如來往昔所修諸行的智慧功德。這是第五相。

「其次有一種大人相，名叫：示現如來遍法界大自在雲。它以菩薩神變寶焰摩尼作為寶冠，以具足如來之力、能覺悟一切的寶焰光輪作為華鬘，那光普照十方世界，在光中示現一切如來端坐於道場（道場，即成道之處），一切智之雲充滿虛空與無量法界。這是第六相。其次有一種大人相，名叫：如來普燈雲。它以能震動法界國土的大自在寶海作為莊嚴，放出清淨光明充滿法界，在光中普遍顯現十方諸菩薩的功德海、過去現在未來三世佛智慧幢海。這是第七相。其次有一種大人相，名叫：普照諸佛廣大雲。它以因陀羅寶（帝釋天之寶）、如意王寶、摩尼王寶作為莊嚴，常放菩薩焰燈的光明，普照十方一切世界，在光中顯現一切諸佛的眾色相海、大音聲海、清淨力海。這是第八相。

「其次有一種大人相，名叫：圓滿光明雲。它以上妙的瑠璃摩尼寶王與種種寶華作為莊嚴，一切眾寶舒展出大焰網充滿十方，一切世界的一切眾生都見到如來顯現坐在自己面前，讚歎諸佛以及諸位菩薩法身的功德，令他們得以進入如來清淨的境界。這是第九相。其次有一種大人相，名叫：普照一切菩薩行藏光明雲。它以眾寶妙華作為莊嚴，寶光普照無量世界，寶焰普遍覆蓋一切國土，十方法界通達無礙，震動佛的音聲宣說暢演法海。這是第十相。其次有一種大人相，名叫：普光照耀雲。它以毘瑠璃、因陀羅、金剛摩尼寶作為莊嚴，瑠璃寶光的色相明淨澄徹，普照一切諸世界海，發出妙音充滿法界；這一切都是從諸佛智慧的大功德海所變化顯現的。這是第十一相。

「其次有一種大人相，名叫：正覺雲。它以雜寶之華作為莊嚴，那些寶華都放出光明，光中都有如來坐於道場，充滿一切無邊世界，令諸世界普遍得到清淨，永遠斷除一切虛妄的分別。這是第十二相。其次有一種大人相，名叫：光明照曜雲。它以寶焰藏海心王摩尼作為莊嚴，放出大光明，光中顯現無量菩薩以及諸菩薩所修的行，一切如來的智身、法身與諸色相海充滿法界。這是第十三相。其次有一種大人相，名叫：莊嚴普照雲。它以金剛華、毘瑠璃寶作為莊嚴，放出大光明，光中有大寶蓮華座，莊嚴具足，彌覆整個法界，自然而然演說四種菩薩行，那音聲普遍傳到諸法界海。這是第十四相。

「其次有一種大人相，名叫：現佛三昧海行雲。它在一念之中示現如來無量的莊嚴，普遍莊嚴一切法界與不可思議的世界海。這是第十五相。其次有一種大人相，名叫：變化海普照雲。它以如須彌山那樣大的妙寶蓮華作為莊嚴，眾寶的光明從佛的大願所生，顯現種種變化沒有窮盡。這是第十六相。其次有一種大人相，名叫：一切如來解脫雲。它以清淨妙寶作為莊嚴，放出大光明莊嚴一切佛的師子座，示現一切諸佛的色像以及無量佛法與諸佛剎海。這是第十七相。其次有一種大人相，名叫：自在方便普照雲。它以毘瑠璃華、真金蓮華、摩尼王燈、妙法焰雲作為莊嚴，放出一切諸佛寶焰密雲般的清淨光明，充滿法界，在光中普遍顯現一切美妙的莊嚴之具。這是第十八相。

「其次有一種大人相，名叫：覺佛種性雲。它以無量寶光作為莊嚴，具足千輪（即千輻之輪），內外清淨，是從往昔的善根所生，那光遍照十方世界，發出智慧之日的光明，宣布法海。這是第十九相。其次有一種大人相，名叫：現一切如來相自在雲。它以眾寶瓔珞、瑠璃寶華作為莊嚴，舒展大寶焰充滿法界，在光中普遍顯現等同一切佛剎微塵數那麼多的過去、未來、現在無量諸佛，如師子王那樣勇猛無畏，色相與智慧全都具足。這是第二十相。其次有一種大人相，名叫：遍照一切法界雲。它以如來寶相作清淨的莊嚴，放出大光明普照法界，顯現一切無量無邊諸佛菩薩的智慧妙藏。這是第二十一相。

「其次有一種大人相，名叫：毘盧遮那如來相雲（毘盧遮那，是本經所說遍一切處的佛名）。它以上妙寶華以及毘瑠璃所成的清淨妙月作為莊嚴，都放出無量百千萬億摩尼寶的光，充滿一切虛空法界，在光中示現無量佛剎，剎中都有如來結跏趺坐。這是第二十二相。其次有一種大人相，名叫：普照一切佛光明雲。它以眾寶妙燈作為莊嚴，放出清淨光明遍照十方一切世界，都顯現諸佛正在轉法輪。這是第二十三相。其次有一種大人相，名叫：普現一切莊嚴雲。它以種種寶焰作為莊嚴，放出清淨光明充滿法界，念念之中常顯現不可說不可說那麼多的一切諸佛與諸菩薩坐於道場。這是第二十四相。

「其次有一種大人相，名叫：出一切法界音聲雲。它以摩尼寶海、上妙栴檀作為莊嚴，舒展大焰網充滿法界，其中普遍演出微妙的音聲，向諸眾生開示一切業海。這是第二十五相。其次有一種大人相，名叫：普照諸佛變化輪雲。它以如來的淨眼作為莊嚴，光照十方一切世界，在光中普遍顯現過去、未來、現在諸佛所有的一切莊嚴之具，又發出妙音演說不可思議的廣大法海。這是第二十六相。其次有一種大人相，名叫：光照佛海雲。那光普照一切世界，窮盡整個法界而無所障礙，處處都有如來結跏趺坐。這是第二十七相。

「其次有一種大人相，名叫：寶燈雲。它放出如來廣大的光明，普照十方一切法界，在光中普遍顯現一切諸佛以及諸菩薩、不可思議的諸眾生海。這是第二十八相。其次有一種大人相，名叫：法界無差別雲。它放出如來大智的光明，普照十方諸佛國土、一切菩薩道場眾會的無量法海，在光中普遍顯現種種神通，又發出妙音，隨著諸眾生心中所愛樂的，演說普賢菩薩的行願，令他們迴向。這是第二十九相。其次有一種大人相，名叫：安住一切世界海普照雲。它放出寶的光明充滿一切虛空法界，在光中普遍顯現清淨美妙的道場以及佛菩薩莊嚴的身相，令見到的人得到無所見。這是第三十相。

「其次有一種大人相，名叫：一切寶清淨光焰雲。它放出無量諸佛菩薩摩尼妙寶的清淨光明，普照十方一切法界，在光中普遍顯現諸菩薩海，沒有一個不具足如來的神力，常遊行十方窮盡虛空界的一切剎網。這是第三十一相。其次有一種大人相，名叫：普照一切法界莊嚴雲。它處在最中央，漸漸隆起，以閻浮檀金（閻浮河所出之金）、因陀羅網作為莊嚴，放出清淨光雲充滿法界，念念之中常顯現一切世界諸佛菩薩的道場眾會。這是第三十二相。佛子！如來頂上有這樣三十二種大人相作為嚴好。

第二依處　眉間（相三十三）：白毫洞徹清淨

「佛子！如來眉間有一種大人相，名叫：遍法界光明雲。它以摩尼寶華作為莊嚴，放出大光明，具足眾寶的顏色，好像日月那樣洞徹清淨，那光普照十方國土，在光中顯現一切佛身，又發出妙音宣說暢演法海。這是第三十三相。

第三依處　眼（相三十四）·第四依處　鼻（相三十五）：見無障礙，化佛演法

「如來的眼有一種大人相，名叫：自在普見雲。它以眾多妙寶作為莊嚴，摩尼寶光清淨映徹，普遍見到一切而全無障礙。這是第三十四相。如來的鼻有一種大人相，名叫：一切神通智慧雲。它以清淨妙寶作為莊嚴，眾寶的色光彌覆在上面，其中出現無量化佛坐在寶蓮華上，前往諸世界為一切菩薩、一切眾生演說不可思議的諸佛法海。這是第三十五相。

第五依處　舌（相三十六至三十九）：廣長遍覆，展卷自在

「如來的舌有一種大人相，名叫：示現音聲影像雲。它以眾色妙寶作為莊嚴，是宿世善根所成就的，那舌廣大長遠遍覆一切諸世界海。如來若是欣悅微笑，必定放出一切摩尼寶的光，那光普照十方法界，能令一切眾生心得清涼；過去、未來、現在所有諸佛都在光中明白顯現，都演出廣大微妙的聲音，遍及一切佛剎，住持無量劫。這是第三十六相。

「如來的舌又有一種大人相，名叫：法界雲。它所在的舌掌（舌之近根處）平正安穩，以眾寶作為莊嚴，放出妙寶的光，色相圓滿，好像眉間所放的光明一樣，那光普照一切佛剎——所照之剎只是微塵所成，並無自性——光中又顯現無量諸佛，都發出妙音演說一切法。這是第三十七相。

「如來的舌端有一種大人相，名叫：照法界光明雲。它以如意寶王作為莊嚴，自然而然恆常發出金色寶焰，其中映現一切佛海，又震出妙音充滿一切無邊世界，每一種音聲中都具足一切音聲，都演說妙法，聽的人心生喜悅，經歷無量劫玩味而不忘失。這是第三十八相。如來的舌端又有一種大人相，名叫：照耀法界雲。它以摩尼寶王作為嚴飾，演出眾色之相與微妙光明，充滿十方無量國土，窮盡法界沒有不清淨的，其中都有無量諸佛以及諸位菩薩各自吐出妙音種種開示，一切菩薩現前聽受。這是第三十九相。

第六依處　上齶（相四十）：開演甚深不思議法

「如來口中的上齶有一種大人相，名叫：示現不思議法界雲。它以因陀羅寶、毘瑠璃寶作為莊嚴，放出香燈之焰的清淨光雲，充滿十方一切法界，示現種種神通方便，普遍在一切諸世界海中開演甚深不可思議之法。這是第四十相。

第七依處　牙（相四十一至四十四）：四大牙，法乳法燈法寶

「如來口中右邊頰旁的下牙有一種大人相，名叫：佛牙雲。它以眾寶摩尼與卐字相輪（卐字，是佛身上吉祥的形相）作為莊嚴，放出大光明普照法界，在光中普遍顯現一切佛身，周遍流布十方開悟眾生。這是第四十一相。如來口中右邊頰旁的上牙有一種大人相，名叫：寶焰彌盧藏雲。它以摩尼寶藏作為莊嚴，放出金剛香焰的清淨光明，每一道光明都充滿法界，示現一切諸佛的神力，又顯現一切十方世界清淨美妙的道場。這是第四十二相。

「如來口中左邊頰旁的下牙有一種大人相，名叫：寶燈普照雲。它以一切妙寶舒展華朵、發出香氣作為莊嚴，放出燈焰之雲的清淨光明，充滿一切諸世界海，在光中顯現一切諸佛坐在蓮華藏師子之座上，諸菩薩眾共同圍繞。這是第四十三相。如來口中左邊頰旁的上牙有一種大人相，名叫：照現如來雲。它以清淨光明、閻浮檀金、寶網、寶華作為莊嚴，放出大焰輪充滿法界，在光中普遍顯現一切諸佛，以神通力在虛空中流布法乳、法燈、法寶，教化一切諸菩薩眾。這是第四十四相。

第八依處　齒（相四十五）·第九依處　脣（相四十六）：微笑放光，色如寶華

「如來的齒有一種大人相，名叫：普現光明雲。每一齒之間都有相海作莊嚴，若是微笑的時候都放出光明，具足眾寶之色，摩尼寶焰向右旋轉宛然流轉，流布法界無不充滿，演出佛的言音演說普賢之行。這是第四十五相。如來的脣有一種大人相，名叫：影現一切寶光雲。它放出閻浮檀真金色、蓮華色以及一切寶色的廣大光明，照徹法界都令清淨。這是第四十六相。

第十依處　頸（相四十七）：紺蒲成就，柔軟細滑

「如來的頸有一種大人相，名叫：普照一切世界雲。它以摩尼寶王作為莊嚴，如紺蒲之色而成就（紺蒲，深青而潤澤之相），柔軟細滑，放出毘盧遮那的清淨光明，充滿十方一切世界，在光中普遍顯現一切諸佛。這是第四十七相。

第十一依處　肩（相四十八至五十二）：右二左三

「如來的右肩有一種大人相，名叫：佛廣大一切寶雲。它放出一切寶色、真金色、蓮華色的光明，結成寶焰之網普照法界，在光中普遍顯現一切菩薩。這是第四十八相。如來的右肩又有一種大人相，名叫：最勝寶普照雲。它的顏色清淨如閻浮金，放出摩尼之光充滿法界，在光中普遍顯現一切菩薩。這是第四十九相。

「如來的左肩有一種大人相，名叫：最勝光照法界雲。它好像頂上以及眉間那樣種種莊嚴，放出閻浮檀金與蓮華色的眾寶光明，結成大焰網充滿法界，在光中示現一切神力。這是第五十相。如來的左肩又有一種大人相，名叫：光明遍照雲。這相向右旋轉，以閻浮檀金色的摩尼寶王作為莊嚴，放出眾寶華香焰的光明，充遍法界，在光中普遍顯現一切諸佛以及一切莊嚴清淨的國土。這是第五十一相。如來的左肩又有一種大人相，名叫：普照耀雲。這相向右旋轉，細密而莊嚴，放出佛燈焰雲的清淨光明，充遍法界，在光中顯現一切菩薩種種莊嚴全都美妙。這是第五十二相。

第十二依處　胸（相五十三至六十三）：卐字吉祥海雲，左右各五

「如來的胸臆有一種大人相，形狀像卐字，名叫：吉祥海雲。它以摩尼寶華作為莊嚴，放出一切寶色的種種光焰之輪，充滿法界普令清淨，又發出妙音宣說暢演法海。這是第五十三相。

「吉祥相的右邊有一種大人相，名叫：示現光照雲。它以因陀羅網作為莊嚴，放出大光輪充滿法界，在光中普遍顯現無量諸佛。這是第五十四相。吉祥相的右邊又有一種大人相，名叫：普現如來雲。它以諸菩薩的摩尼寶冠作為莊嚴，放出大光明普照十方一切世界都令清淨，在光中示現過去、未來、現在諸佛坐於道場，普遍顯現神力廣宣法海。這是第五十五相。吉祥相的右邊又有一種大人相，名叫：開敷華雲。它以摩尼寶華作為莊嚴，放出寶香焰燈的清淨光明，形狀如蓮華，充滿世界。這是第五十六相。吉祥相的右邊又有一種大人相，名叫：可悅樂金色雲。它以一切寶心王藏摩尼王作為莊嚴，放出清淨光明照徹法界，在光中普遍顯現好像佛眼那樣廣大光明的摩尼寶藏。這是第五十七相。吉祥相的右邊又有一種大人相，名叫：佛海雲。它以毘瑠璃寶、香燈、華鬘作為莊嚴，放出充滿虛空的摩尼寶王香燈大焰的清淨光明，充遍十方一切國土，在光中普遍顯現道場眾會。這是第五十八相。

「吉祥相的左邊有一種大人相，名叫：示現光明雲。它以無數菩薩坐在寶蓮華上作為莊嚴，放出摩尼王種種交錯的寶焰光明，普遍清淨一切諸法界海，在光中示現無量諸佛，以及佛以妙音演說諸法。這是第五十九相。吉祥相的左邊又有一種大人相，名叫：示現遍法界光明雲。它以摩尼寶海作為莊嚴，放出大光明遍及一切佛剎，在光中普遍顯現諸菩薩眾。這是第六十相。吉祥相的左邊又有一種大人相，名叫：普勝雲。它以日光明摩尼王的寶輪華鬘作為莊嚴，放出大光焰充滿法界的諸多世界海，在光中示現一切世界、一切如來、一切眾生。這是第六十一相。吉祥相的左邊又有一種大人相，名叫：轉法輪妙音雲。它以一切法燈與清淨香蘂作為莊嚴，放出大光明充滿法界，在光中普遍顯現一切諸佛所有的相海以及心海。這是第六十二相。吉祥相的左邊又有一種大人相，名叫：莊嚴雲。它以過去、未來、現在一切佛海作為莊嚴，放出清淨光明莊嚴清淨一切諸佛國土，在光中普遍顯現十方一切諸佛菩薩以及佛與菩薩所修的行。這是第六十三相。

第十三依處　手（相六十四至七十六）：右五左四，指二掌二

「如來的右手有一種大人相，名叫：海照雲。它以眾寶莊嚴，恆常放出月焰般的清淨光明，充滿虛空一切世界，發出大音聲讚美一切諸菩薩行。這是第六十四相。如來的右手又有一種大人相，名叫：影現照耀雲。它以毘瑠璃、帝青（一種深青之寶）、摩尼寶華作為莊嚴，放出大光明普照十方菩薩所住的蓮華藏、摩尼藏等一切世界，在光中都顯現無量諸佛，以清淨法身坐在菩提樹下，震動一切十方國土。這是第六十五相。如來的右手又有一種大人相，名叫：燈焰鬘普嚴淨雲。它以毘盧遮那寶作為莊嚴，放出大光明結成變化之網，在光中普遍顯現諸菩薩眾，都戴著寶冠演說諸行海。這是第六十六相。如來的右手又有一種大人相，名叫：普現一切摩尼雲。它以蓮華焰燈作為莊嚴，放出海藏之光充遍法界，在光中普遍顯現無量諸佛坐在蓮華座上。這是第六十七相。如來的右手又有一種大人相，名叫：光明雲。它以摩尼焰海作為莊嚴，放出眾寶焰、香焰、華焰的清淨光明，充滿一切諸世界網，在光中普遍顯現諸佛的道場。這是第六十八相。

「如來的左手有一種大人相，名叫：毘瑠璃清淨燈雲。它以寶地妙色作為莊嚴，放出如來的金色光明，念念之中常顯現一切上妙的莊嚴之具。這是第六十九相。如來的左手又有一種大人相，名叫：一切剎智慧燈音聲雲。它以因陀羅網、金剛華作為莊嚴，放出閻浮檀金的清淨光明，普照十方一切世界。這是第七十相。如來的左手又有一種大人相，名叫：安住寶蓮華光明雲。它以眾寶妙華作為莊嚴，放出大光明如須彌燈那樣，普照十方一切世界。這是第七十一相。如來的左手又有一種大人相，名叫：遍照法界雲。它以妙寶華鬘、寶輪、寶瓶、因陀羅網以及眾多妙相作為莊嚴，放出大光明普照十方一切國土，在光中示現一切法界、一切世界海、一切如來坐在蓮華座上。這是第七十二相。

「如來右手的手指有一種大人相，名叫：現諸劫剎海旋雲。它以水月焰藏摩尼王與一切寶華作為莊嚴，放出大光明充滿法界，其中恆常發出微妙音聲充滿十方佛剎。這是第七十三相。如來左手的手指有一種大人相，名叫：安住一切寶雲。它以帝青、金剛寶作為莊嚴，放出摩尼王眾寶的光明充滿法界，其中普遍顯現一切諸佛以及諸位菩薩。這是第七十四相。

「如來的右手掌有一種大人相，名叫：照耀雲。它以摩尼王千輻寶輪作為莊嚴，放出寶的光明，那光向右旋轉充滿法界，在光中普遍顯現一切諸佛，每一尊佛身的光焰熾然，說法度人，清淨諸世界。這是第七十五相。如來的左手掌有一種大人相，名叫：焰輪普增長化現法界道場雲。它以日光摩尼王千輻之輪作為莊嚴，放出大光明充滿一切諸世界海，在光中示現一切菩薩，演說普賢所有的行海，普遍進入一切諸佛國土，各各開悟無量眾生。這是第七十六相。

第十四依處　陰藏（相七十七）：隱密之相普流佛音

「如來的陰藏有一種大人相，名叫：普流出佛音聲雲。它以一切妙寶作為莊嚴，放出摩尼燈華焰的光明，那光熾盛，具足眾寶之色，普照一切虛空法界，其中普遍顯現一切諸佛遊行往來處處周遍。這是第七十七相。

第十五依處　坐處（相七十八至七十九）：與虛空法界同為一相

「如來的右臀有一種大人相，名叫：寶燈鬘普照雲。它以諸摩尼寶作為莊嚴，放出不可思議寶焰的光明，彌布十方一切法界，與虛空法界同為一相，而能出生一切諸相，每一相中都顯現諸佛自在的神變。這是第七十八相。如來的左臀有一種大人相，名叫：示現一切法界海光明彌覆虛空雲。它好像蓮華，以清淨妙寶作為嚴飾，放出光明之網遍照十方一切法界，在光中普遍顯現種種相雲。這是第七十九相。

第十六依處　髀（相八十至八十一）：上下相稱，廣大遊行

「如來的右髀（大腿）有一種大人相，名叫：普現雲。它以眾色摩尼作為莊嚴，那髀與腨（小腿）上下相稱，放出摩尼焰的妙法光明，在一念之中能普遍示現一切寶王遊步之相海。這是第八十相。如來的左髀有一種大人相，名叫：現一切佛無量相海雲。它以一切寶海隨順安住作為莊嚴，能廣大遊行，放出清淨光明普照眾生，都使他們希求無上佛法。這是第八十一相。

第十七依處　腨（相八十二至八十四）：鹿王腨相圓直，毛端放光

「如來右邊如伊尼延鹿王那樣的腨（伊尼延，是一種腿相圓直的鹿）有一種大人相，名叫：一切虛空法界雲。它以光明妙寶作為莊嚴，那相圓正挺直，善能遊步，放出閻浮金色的清淨光明，遍照一切諸佛世界，發出大音聲普遍都震動，又顯現一切諸佛國土，安住在虛空中以寶焰莊嚴，無量菩薩從中變化顯現。這是第八十二相。如來左邊如伊尼延鹿王那樣的腨有一種大人相，名叫：莊嚴海雲。它的顏色如真金，能遍遊一切佛剎，放出一切寶的清淨光明，充滿法界作種種佛事。這是第八十三相。

「如來寶腨上的毛有一種大人相，名叫：普現法界影像雲。那毛向右旋轉，每一毛端都放出寶的光明，充滿十方一切法界，示現一切諸佛的神力，那些毛孔也都放出光明，一切佛剎都在光中顯現。這是第八十四相。

第十八依處　足（相八十五至九十七）：自下而上，通分為七

「如來的足下有一種大人相，名叫：一切菩薩海安住雲。它的顏色如金剛、閻浮檀金與清淨蓮華，放出寶的光明，普照十方諸世界海，寶香焰雲處處周遍，舉足將要邁步時，香氣周流不絕，具足眾寶之色充滿法界。這是第八十五相。

「如來的右足上面有一種大人相，名叫：普照一切光明雲。它以一切眾寶作為莊嚴，放出大光明充滿法界，示現一切諸佛菩薩。這是第八十六相。如來的左足上面有一種大人相，名叫：普現一切諸佛雲。它以寶藏摩尼作為莊嚴，放出寶的光明，在念念之中顯現一切佛的神通變化，以及其法海與所坐的道場，窮盡未來際的劫數而沒有間斷。這是第八十七相。

「如來右足的指間有一種大人相，名叫：光照一切法界海雲。它以須彌燈摩尼王千輻焰輪作種種莊嚴，放出大光明充滿十方一切法界的諸世界海，在光中普遍顯現一切諸佛所有的種種寶莊嚴相。這是第八十八相。如來左足的指間有一種大人相，名叫：現一切佛海雲。它以摩尼寶華、香焰、燈鬘、一切寶輪作為莊嚴，恆常放出寶海的清淨光明，充滿虛空，普遍及於十方一切世界，在光中示現一切諸佛以及諸菩薩圓滿的音聲、卐字等相，利益無量一切眾生。這是第八十九相。

「如來的右足跟有一種大人相，名叫：自在照耀雲。它以帝青與寶末作為莊嚴，常放如來妙寶的光明，那光美妙充滿法界，全都同一相而沒有差別，在光中示現一切諸佛坐於道場演說妙法。這是第九十相。如來的左足跟有一種大人相，名叫：示現妙音演說諸法海雲。它以變化海摩尼寶、香焰海須彌華摩尼寶以及毘瑠璃作為莊嚴，放出大光明充滿法界，在光中普遍顯現諸佛的神力。這是第九十一相。

「如來的右足趺（腳背）有一種大人相，名叫：示現一切莊嚴光明雲。它由眾寶所成，極其美妙莊嚴，放出閻浮檀金色的清淨光明，普照十方一切法界，那光明之相好像大雲，普遍覆蓋一切諸佛的道場。這是第九十二相。如來的左足趺有一種大人相，名叫：現眾色相雲。它以一切月焰藏毘盧遮那寶、因陀羅尼羅寶（此寶漢語稱帝青）作為莊嚴，念念之中遊行諸法界海，放出摩尼燈香焰的光明，那光遍滿一切法界。這是第九十三相。

「如來右足的四周有一種大人相，名叫：普藏雲。它以因陀羅尼羅金剛寶作為莊嚴，放出寶的光明充滿虛空，在光中示現一切諸佛坐於道場摩尼寶王的師子之座。這是第九十四相。如來左足的四周有一種大人相，名叫：光明遍照法界雲。它以摩尼寶華作為莊嚴，放出大光明充滿法界平等一相，在光中示現一切諸佛以及諸菩薩自在的神力，以廣大妙音演說法界無盡的法門。這是第九十五相。

「如來右足的指端有一種大人相，名叫：示現莊嚴雲。它以極可愛樂的閻浮檀清淨真金作為莊嚴，放出大光明充滿十方一切法界，在光中示現一切諸佛以及諸菩薩無盡法海的種種功德、神通變化。這是第九十六相。如來左足的指端有一種大人相，名叫：現一切佛神變雲。它以不可思議的佛光明、月焰普香、摩尼寶焰輪作為莊嚴，放出眾寶色的清淨光明，充滿一切諸世界海，在光中示現一切諸佛以及諸菩薩演說一切諸佛的法海。這是第九十七相。

結略顯廣：十華藏世界海微塵數大人相

「佛子！毘盧遮那如來有像這樣的十華藏世界海微塵數那麼多的大人相；每一個身分上，都有眾寶妙相作為莊嚴。」

Enjoining the Hearing and Granting the Telling: Samantabhadra Tells the Assembly That He Will Now Speak the Tathāgata’s Ocean of Marks

At that time the bodhisattva-mahāsattva Samantabhadra told the bodhisattvas seated there, saying:

“Sons of the Buddha! I shall now expound for you all the ocean of marks of the Tathāgata (a mark is a superior form upon the Buddha’s body, brought about by the recompense of merit and plainly to be told apart; and because the virtue of the marks is deep and vast, they are called an ocean).

The First Place of Support · The Crown of the Head (marks one through thirty-two): Upon a Single Crown, Thirty-Two Marks

“Sons of the Buddha! Upon the crown of the Tathāgata’s head there are thirty-two great-man marks adorned with all manner of jewels (a great-man mark is the mark of a great man, that is, a mark upon the body of the Buddha, who is that great man). Among them there is one great-man mark named: Light Illumining Every Quarter and Everywhere Emitting Measureless Great Nets of Light. It has all wondrous jewels for its adornment, and jewel-made hair spreads everywhere upon it, soft and finely close-set, every single strand emitting the light of maṇi jewels (a maṇi is a jewel-pearl that brings forth whatever one wishes), filling all boundless worlds, and in that light the Buddha’s body appears with its colors and marks perfect and complete. This is the first mark.

“Next there is a great-man mark named: Cloud of the Light of the Buddha-Eye. With the manifold adornments of maṇi jewel-kings it sends out a golden light, just like the light emitted by the mark of the tuft of white hair between the brows, and that light illumines all worlds everywhere. This is the second mark. Next there is a great-man mark named: Cloud Filling the Dharma Realm. It has superb jewel-wheels for its adornment, and it sends out the lamplight of the Tathāgata’s merit and wisdom, illumining everywhere the many world-oceans of the whole Dharma realm in the ten directions, and in that light there appear everywhere all buddhas together with all bodhisattvas. This is the third mark. Next there is a great-man mark named: Cloud Manifesting Universal Illumination. It has true gold and maṇi jewels for its manifold adornment, and those wondrous jewels all emit light, shining through inconceivable buddha-lands, and all buddhas appear therein. This is the fourth mark. Next there is a great-man mark named: Cloud Emitting Jeweled Light. It has maṇi jewel-kings for its pure adornment, with beryl jewels (a fine jewel of blue color) for its flower-stamens, and its light illumines the whole Dharma realm in the ten directions, and in that light there appear everywhere all manner of spiritual transformations, praising the wisdom and merit of the practices that the Tathāgata cultivated of old. This is the fifth mark.

“Next there is a great-man mark named: Cloud Manifesting the Tathāgata’s Great Sovereignty Pervading the Dharma Realm. It has the maṇi jewels of the flaming jewel-transformations of bodhisattvas for its jeweled crown, and the flaming jewel-wheel of light that is complete in the Tathāgata’s power and can awaken all beings for its flower-garland, and that light illumines everywhere the worlds of the ten directions, and in that light there are shown forth all Tathāgatas seated upright within the place of the Way (the place of the Way is the spot where the Way is attained), and a cloud of all-knowledge fills empty space and measureless Dharma realms. This is the sixth mark. Next there is a great-man mark named: Cloud of the Tathāgata’s Universal Lamp. It has for its adornment the great sovereign jewel-ocean that can shake the lands of the Dharma realm, and it emits a pure light that fills the Dharma realm, and in that light there appear everywhere the oceans of merit of the bodhisattvas of the ten directions and the ocean of banners of the wisdom of the buddhas of the three times, past, present, and future. This is the seventh mark. Next there is a great-man mark named: Vast Cloud Universally Illumining the Buddhas. It has Indra jewels (the jewels of Śakra, lord of the gods), wish-king jewels, and maṇi-king jewels for its adornment, and it ever emits the light of the flaming lamps of bodhisattvas, illumining everywhere all the worlds of the ten directions, and in that light there appear the oceans of the manifold colors and marks of all buddhas, their oceans of great voice, and their oceans of pure power. This is the eighth mark.

“Next there is a great-man mark named: Cloud of Perfect Light. It has superb beryl and maṇi jewel-kings, together with all manner of jeweled flowers, for its adornment, and all its many jewels spread out great nets of flame that fill the ten directions, and all sentient beings in all worlds see the Tathāgata appearing seated before them, praising the merit of the dharma-body of the buddhas and of the bodhisattvas, and causing them to enter the Tathāgata’s pure state. This is the ninth mark. Next there is a great-man mark named: Cloud of Light Universally Illumining the Treasury of All Bodhisattva Practice. It has manifold jeweled and wondrous flowers for its adornment, and its jewel-light illumines everywhere measureless worlds, and its jeweled flames spread over and cover all lands, and the Dharma realm of the ten directions is penetrated without obstruction, and the Buddha’s voice resounds, proclaiming and setting forth the ocean of the Dharma. This is the tenth mark. Next there is a great-man mark named: Cloud of Universal Light Shining Forth. It has beryl, Indra jewels, and adamantine maṇi jewels for its adornment, and the color of the beryl jewel-light is bright, pure, and clear through, illumining everywhere all the world-oceans, and sending out a wondrous sound that fills the Dharma realm; and all of this is conjured forth by the great ocean of merit that is the wisdom of the buddhas. This is the eleventh mark.

“Next there is a great-man mark named: Cloud of Perfect Awakening. It has flowers of mingled jewels for its adornment, and those jeweled flowers all emit light, and in the light there are everywhere Tathāgatas seated within the place of the Way, filling all boundless worlds, causing all the worlds to attain purity everywhere and to cut off forever all false discrimination. This is the twelfth mark. Next there is a great-man mark named: Cloud of Light Shining Forth. It has the mind-king maṇi jewels of the ocean of the treasury of jeweled flames for its adornment, and it emits a great light, and in the light there appear measureless bodhisattvas together with the practices that those bodhisattvas cultivate, and the wisdom-bodies, the dharma-bodies, and the oceans of colors and marks of all Tathāgatas fill the Dharma realm. This is the thirteenth mark. Next there is a great-man mark named: Cloud of Adornment Universally Illumining. It has adamantine flowers and beryl jewels for its adornment, and it emits a great light, and in the light there is a great jeweled lotus seat, complete in its adornment, spreading over and covering the whole Dharma realm, and of itself, without contrivance, it expounds the four kinds of bodhisattva practice, and that sound reaches everywhere throughout the oceans of the Dharma realm. This is the fourteenth mark.

“Next there is a great-man mark named: Cloud Manifesting the Practice of the Ocean of the Buddha’s Samādhis. Within a single thought it shows forth the Tathāgata’s measureless adornments, adorning everywhere the whole Dharma realm and the inconceivable world-oceans. This is the fifteenth mark. Next there is a great-man mark named: Cloud of the Ocean of Transformations Universally Illumining. It has wondrous jeweled lotuses as great as Mount Sumeru for its adornment, and the light of its many jewels is born of the Buddha’s great vows, showing forth all manner of transformations without end. This is the sixteenth mark. Next there is a great-man mark named: Cloud of the Liberation of All Tathāgatas. It has pure and wondrous jewels for its adornment, and it emits a great light that adorns the lion thrones of all buddhas, showing forth the color-images of all buddhas together with measureless buddha-dharmas and the oceans of the buddha-lands. This is the seventeenth mark. Next there is a great-man mark named: Cloud of Sovereign Skillful Means Universally Illumining. It has beryl flowers, true-gold lotuses, maṇi-king lamps, and clouds of the flames of the wondrous Dharma for its adornment, and it emits the pure light of the dense clouds of jeweled flames of all buddhas, filling the Dharma realm, and in that light there appear everywhere all the beautiful articles of adornment. This is the eighteenth mark.

“Next there is a great-man mark named: Cloud of Awakening to the Buddha-Lineage. It has measureless jewel-light for its adornment, complete with a thousand wheels (that is, wheels of a thousand spokes), pure within and without, born of the roots of goodness of former times, and its light shines throughout the worlds of the ten directions, sending out the light of the sun of wisdom and proclaiming the ocean of the Dharma. This is the nineteenth mark. Next there is a great-man mark named: Cloud of Sovereignty Manifesting the Marks of All Tathāgatas. It has manifold jeweled necklaces and beryl jeweled flowers for its adornment, and it spreads out great jeweled flames that fill the Dharma realm, and in that light there appear everywhere buddhas past, future, and present, measureless, equal in number to the motes of dust of all buddha-lands, valiant and fearless as the lion king, complete in every color and mark and in wisdom. This is the twentieth mark. Next there is a great-man mark named: Cloud Pervadingly Illumining the Whole Dharma Realm. It has the Tathāgata’s jeweled marks for its pure adornment, and it emits a great light that illumines the Dharma realm everywhere, showing forth the wondrous treasuries of the wisdom of all the measureless and boundless buddhas and bodhisattvas. This is the twenty-first mark.

“Next there is a great-man mark named: Cloud of the Marks of Vairocana Tathāgata (Vairocana is the name, spoken of in this sūtra, of the Buddha who pervades all places). It has superb jeweled flowers, together with the pure and wondrous moon made of beryl, for its adornment, and they all emit the light of measureless hundreds of thousands of myriads of koṭis of maṇi jewels, filling all empty space and the Dharma realm, and in that light there are shown forth measureless buddha-lands, and in every land there is a Tathāgata seated with legs crossed. This is the twenty-second mark. Next there is a great-man mark named: Cloud of Light Universally Illumining All Buddhas. It has manifold jeweled and wondrous lamps for its adornment, and it emits a pure light that shines throughout all the worlds of the ten directions, and in all of them there appear buddhas turning the wheel of the Dharma. This is the twenty-third mark. Next there is a great-man mark named: Cloud Universally Manifesting All Adornments. It has all manner of jeweled flames for its adornment, and it emits a pure light that fills the Dharma realm, and in thought after thought it ever shows forth all the buddhas and all the bodhisattvas, unspeakably and unspeakably many, seated within the place of the Way. This is the twenty-fourth mark.

“Next there is a great-man mark named: Cloud Sending Forth the Sounds of the Whole Dharma Realm. It has the ocean of maṇi jewels and superb sandalwood for its adornment, and it spreads out great nets of flame that fill the Dharma realm, and within them there is sent forth everywhere a subtle and wondrous sound, revealing to all sentient beings the whole ocean of deeds. This is the twenty-fifth mark. Next there is a great-man mark named: Cloud of the Wheel of Transformations Universally Illumining the Buddhas. It has the Tathāgata’s pure eyes for its adornment, and its light illumines all the worlds of the ten directions, and in that light there appear everywhere all the articles of adornment of the buddhas past, future, and present, and it further sends out a wondrous sound expounding the inconceivable and vast ocean of the Dharma. This is the twenty-sixth mark. Next there is a great-man mark named: Cloud of Light Illumining the Ocean of Buddhas. Its light illumines everywhere all worlds, exhausting the whole Dharma realm without any obstruction, and in place after place there is a Tathāgata seated with legs crossed. This is the twenty-seventh mark.

“Next there is a great-man mark named: Cloud of the Jeweled Lamp. It emits the Tathāgata’s vast light, illumining everywhere the whole Dharma realm of the ten directions, and in that light there appear everywhere all buddhas together with all bodhisattvas and the inconceivable oceans of sentient beings. This is the twenty-eighth mark. Next there is a great-man mark named: Cloud of the Dharma Realm Without Difference. It emits the light of the Tathāgata’s great wisdom, illumining everywhere the buddha-lands of the ten directions and the measureless oceans of the Dharma of the assemblies at every bodhisattva place of the Way, and in that light there appear everywhere all manner of spiritual penetrations, and it further sends out a wondrous sound, expounding, in accord with what the minds of sentient beings love and delight in, the practices and vows of the bodhisattva Samantabhadra, and causing them to dedicate and direct them. This is the twenty-ninth mark. Next there is a great-man mark named: Cloud Abiding in All World-Oceans and Universally Illumining. It emits a jeweled light that fills all empty space and the Dharma realm, and in that light there appear everywhere the pure and beautiful places of the Way and the adorned bodily marks of buddhas and bodhisattvas, causing those who see them to attain the seeing of nothing at all. This is the thirtieth mark.

“Next there is a great-man mark named: Cloud of the Pure Flaming Light of All Jewels. It emits the pure light of the wondrous maṇi jewels of measureless buddhas and bodhisattvas, illumining everywhere the whole Dharma realm of the ten directions, and in that light there appear everywhere the oceans of bodhisattvas, not one of whom is not complete in the Tathāgata’s spiritual power, ever roaming through all the nets of lands of the ten directions to the ends of the realm of empty space. This is the thirty-first mark. Next there is a great-man mark named: Cloud of Adornment Universally Illumining the Whole Dharma Realm. It lies at the very center and rises up by degrees, and it has the gold of Jambūnada (the gold that comes out of the river Jambū) and the net of Indra for its adornment, and it emits pure clouds of light that fill the Dharma realm, and in thought after thought it ever shows forth the assemblies at the places of the Way of the buddhas and bodhisattvas of all worlds. This is the thirty-second mark. Sons of the Buddha! Upon the crown of the Tathāgata’s head there are thirty-two great-man marks such as these, serving as its adorning excellence.

The Second Place of Support · Between the Brows (mark thirty-three): The White Tuft, Clear Through and Pure

“Sons of the Buddha! Between the Tathāgata’s brows there is a great-man mark named: Cloud of Light Pervading the Dharma Realm. It has maṇi jeweled flowers for its adornment, and it emits a great light complete in the colors of the manifold jewels, clear through and pure like the sun and the moon, and that light illumines everywhere the lands of the ten directions, and in that light there appear the bodies of all buddhas, and it further sends out a wondrous sound proclaiming and setting forth the ocean of the Dharma. This is the thirty-third mark.

The Third Place of Support · The Eyes (mark thirty-four) · The Fourth Place of Support · The Nose (mark thirty-five): Seeing Without Obstruction, Conjured Buddhas Expounding the Dharma

“The Tathāgata’s eyes have a great-man mark named: Cloud of Sovereign Universal Seeing. It has manifold wondrous jewels for its adornment, and the maṇi jewel-light is pure and shines clear through, seeing everything everywhere with no obstruction at all. This is the thirty-fourth mark. The Tathāgata’s nose has a great-man mark named: Cloud of All Spiritual Penetrations and Wisdom. It has pure and wondrous jewels for its adornment, and the color-light of its many jewels spreads over and covers it, and within it there appear measureless conjured buddhas seated upon jeweled lotuses, going to all the worlds and expounding for all bodhisattvas and all sentient beings the inconceivable ocean of the buddha-dharmas. This is the thirty-fifth mark.

The Fifth Place of Support · The Tongue (marks thirty-six through thirty-nine): Broad and Long, Covering All; Rolling Up and Spreading Out at Will

“The Tathāgata’s tongue has a great-man mark named: Cloud Manifesting Sounds and Images. It has jewels of manifold colors and wondrous kinds for its adornment, and it was brought to completion by the roots of goodness of former lives, and that tongue is broad and long and far-reaching, covering over all the world-oceans. If the Tathāgata is glad and smiles, he must emit the light of all maṇi jewels, and that light illumines everywhere the Dharma realm of the ten directions and can cause the minds of all sentient beings to attain coolness; and all the buddhas past, future, and present appear plainly within that light, and they all send out vast and subtly wondrous sounds that reach throughout all buddha-lands and abide and are upheld for measureless kalpas. This is the thirty-sixth mark.

“The Tathāgata’s tongue has yet another great-man mark named: Cloud of the Dharma Realm. The palm of the tongue where it lies (the palm is the part near the root of the tongue) is level and settled, and it has manifold jewels for its adornment, and it emits a wondrous jeweled light, perfect in color and mark, just like the light emitted from between the brows, and that light illumines everywhere all buddha-lands — and the lands so illumined are but made of motes of dust and have no intrinsic nature — and in the light there further appear measureless buddhas, all sending out a wondrous sound expounding all dharmas. This is the thirty-seventh mark.

“The tip of the Tathāgata’s tongue has a great-man mark named: Cloud of Light Illumining the Dharma Realm. It has wish-king jewels for its adornment, and of itself, without contrivance, it constantly sends out golden jeweled flames, within which are reflected all the oceans of buddhas, and it further sounds forth a wondrous voice filling all boundless worlds, and within every one of those sounds all sounds are complete, and all of them expound the wondrous Dharma, and those who hear them are glad at heart and savor them for measureless kalpas without forgetting. This is the thirty-eighth mark. The tip of the Tathāgata’s tongue has yet another great-man mark named: Cloud Shining Forth upon the Dharma Realm. It has maṇi jewel-kings for its adorning ornament, and it sends forth the marks of manifold colors together with subtle and wondrous light, filling measureless lands in the ten directions, and to the ends of the Dharma realm there is nothing not made pure, and within it there are everywhere measureless buddhas together with all bodhisattvas, each uttering a wondrous sound with all manner of revealing, and all bodhisattvas are present before them to hear and receive it. This is the thirty-ninth mark.

The Sixth Place of Support · The Upper Palate (mark forty): Setting Forth the Profound and Inconceivable Dharma

“Within the Tathāgata’s mouth the upper palate has a great-man mark named: Cloud Manifesting the Inconceivable Dharma Realm. It has Indra jewels and beryl jewels for its adornment, and it emits pure clouds of light from the flames of incense-lamps, filling the whole Dharma realm of the ten directions, showing forth all manner of spiritual penetrations and skillful means, and setting forth everywhere throughout all the world-oceans the profound and inconceivable Dharma. This is the fortieth mark.

The Seventh Place of Support · The Fangs (marks forty-one through forty-four): The Four Great Fangs, the Milk of the Dharma, the Lamp of the Dharma, the Jewel of the Dharma

“Within the Tathāgata’s mouth the lower fang beside the right cheek has a great-man mark named: Cloud of the Buddha’s Fang. It has manifold jeweled maṇi and the wheel of the svastika sign (the svastika sign is a form of good fortune upon the Buddha’s body) for its adornment, and it emits a great light that illumines the Dharma realm everywhere, and in that light there appear everywhere the bodies of all buddhas, spreading throughout the ten directions and awakening sentient beings. This is the forty-first mark. Within the Tathāgata’s mouth the upper fang beside the right cheek has a great-man mark named: Cloud of the Treasury of Jeweled Flames of Meru. It has the treasury of maṇi jewels for its adornment, and it emits the pure light of adamantine incense-flames, and every single light fills the Dharma realm, showing forth the spiritual power of all buddhas, and further showing forth the pure and beautiful places of the Way in all the worlds of the ten directions. This is the forty-second mark.

“Within the Tathāgata’s mouth the lower fang beside the left cheek has a great-man mark named: Cloud of the Jeweled Lamp Universally Illumining. It has all wondrous jewels spreading out their blossoms and sending out fragrance for its adornment, and it emits the pure light of clouds of lamp-flames, filling all the world-oceans, and in that light there appear all buddhas seated upon lion thrones of the lotus treasury, with the hosts of bodhisattvas surrounding them together. This is the forty-third mark. Within the Tathāgata’s mouth the upper fang beside the left cheek has a great-man mark named: Cloud Illumining and Manifesting the Tathāgatas. It has pure light, the gold of Jambūnada, jeweled nets, and jeweled flowers for its adornment, and it emits great wheels of flame that fill the Dharma realm, and in that light there appear everywhere all buddhas who, by their spiritual power, spread abroad within empty space the milk of the Dharma, the lamp of the Dharma, and the jewel of the Dharma, teaching and transforming all the hosts of bodhisattvas. This is the forty-fourth mark.

The Eighth Place of Support · The Teeth (mark forty-five) · The Ninth Place of Support · The Lips (mark forty-six): Smiling and Emitting Light, Colored Like a Jeweled Flower

“The Tathāgata’s teeth have a great-man mark named: Cloud Universally Manifesting Light. Between each tooth and the next an ocean of marks serves as adornment, and when he smiles they all emit light complete in the colors of the manifold jewels, and the maṇi jeweled flames whorl to the right and turn about plainly, spreading through the Dharma realm and filling it all, and sending forth the Buddha’s speech and sound that expounds the practice of Samantabhadra. This is the forty-fifth mark. The Tathāgata’s lips have a great-man mark named: Cloud Reflecting All Jeweled Light. It emits a vast light of the color of the true gold of Jambūnada, of the color of the lotus, and of the colors of all jewels, shining through the Dharma realm and causing it all to be pure. This is the forty-sixth mark.

The Tenth Place of Support · The Neck (mark forty-seven): Brought to Completion Like the Dark-Blue Reed, Soft and Smooth

“The Tathāgata’s neck has a great-man mark named: Cloud Universally Illumining All Worlds. It has maṇi jewel-kings for its adornment, and it is brought to completion with the color of the dark-blue reed (the dark-blue reed is the mark of a deep blue and glossy sheen), soft and fine and smooth, and it emits the pure light of Vairocana, filling all the worlds of the ten directions, and in that light there appear everywhere all buddhas. This is the forty-seventh mark.

The Eleventh Place of Support · The Shoulders (marks forty-eight through fifty-two): Two on the Right, Three on the Left

“The Tathāgata’s right shoulder has a great-man mark named: Cloud of the Buddha’s Vast and Universal Jewels. It emits a light of the colors of all jewels, of the color of true gold, and of the color of the lotus, forming a net of jeweled flames that illumines the Dharma realm everywhere, and in that light there appear everywhere all bodhisattvas. This is the forty-eighth mark. The Tathāgata’s right shoulder has yet another great-man mark named: Cloud of the Supreme Jewel Universally Illumining. Its color is pure like the gold of Jambū, and it emits a maṇi light that fills the Dharma realm, and in that light there appear everywhere all bodhisattvas. This is the forty-ninth mark.

“The Tathāgata’s left shoulder has a great-man mark named: Cloud of Supreme Light Illumining the Dharma Realm. It is like the manifold adornments of the crown of the head and of the space between the brows, and it emits a light of the manifold jewels of the color of the gold of Jambūnada and of the color of the lotus, forming great nets of flame that fill the Dharma realm, and in that light it shows forth every spiritual power. This is the fiftieth mark. The Tathāgata’s left shoulder has yet another great-man mark named: Cloud of Light Pervadingly Illumining. This mark whorls to the right, and it has maṇi jewel-kings of the color of the gold of Jambūnada for its adornment, and it emits the light of the manifold jeweled flowers and incense-flames, filling and pervading the Dharma realm, and in that light there appear everywhere all buddhas together with all the adorned and purified lands. This is the fifty-first mark. The Tathāgata’s left shoulder has yet another great-man mark named: Cloud Universally Shining Forth. This mark whorls to the right, finely close-set and adorned, and it emits the pure light of clouds of the Buddha’s lamp-flames, filling and pervading the Dharma realm, and in that light there appear all the manifold adornments of the bodhisattvas, every one of them beautiful. This is the fifty-second mark.

The Twelfth Place of Support · The Breast (marks fifty-three through sixty-three): The Svastika Sign, Cloud of the Auspicious Ocean, with Five on Each Side

“The Tathāgata’s breast has a great-man mark shaped like the svastika sign, named: Cloud of the Auspicious Ocean. It has maṇi jeweled flowers for its adornment, and it emits the manifold flaming wheels of light of the colors of all jewels, filling the Dharma realm and causing it all to be pure, and it further sends out a wondrous sound proclaiming and setting forth the ocean of the Dharma. This is the fifty-third mark.

“To the right of the auspicious mark there is a great-man mark named: Cloud Manifesting Illumining Light. It has the net of Indra for its adornment, and it emits a great wheel of light that fills the Dharma realm, and in that light there appear everywhere measureless buddhas. This is the fifty-fourth mark. To the right of the auspicious mark there is yet another great-man mark named: Cloud Universally Manifesting the Tathāgatas. It has the maṇi jeweled crowns of the bodhisattvas for its adornment, and it emits a great light illumining everywhere all the worlds of the ten directions and causing them all to be pure, and in that light there are shown forth the buddhas past, future, and present seated within the places of the Way, manifesting spiritual power everywhere and proclaiming the ocean of the Dharma at large. This is the fifty-fifth mark. To the right of the auspicious mark there is yet another great-man mark named: Cloud of Blossoming Flowers. It has maṇi jeweled flowers for its adornment, and it emits the pure light of jeweled incense-flames and lamps, shaped like a lotus, filling the worlds. This is the fifty-sixth mark. To the right of the auspicious mark there is yet another great-man mark named: Cloud of Delightful Golden Color. It has the maṇi-king of the treasury of the mind-king of all jewels for its adornment, and it emits a pure light shining through the Dharma realm, and in that light there appear everywhere maṇi jewel-treasuries with a vast light like that of the Buddha’s eyes. This is the fifty-seventh mark. To the right of the auspicious mark there is yet another great-man mark named: Cloud of the Ocean of Buddhas. It has beryl jewels, incense-lamps, and flower-garlands for its adornment, and it emits the pure light of the great flames of the incense-lamps of maṇi jewel-kings that fill empty space, filling and pervading all the lands of the ten directions, and in that light there appear everywhere the assemblies at the places of the Way. This is the fifty-eighth mark.

“To the left of the auspicious mark there is a great-man mark named: Cloud Manifesting Light. It has numberless bodhisattvas seated upon jeweled lotuses for its adornment, and it emits the light of the manifold intermingled jeweled flames of the maṇi-kings, purifying everywhere all the oceans of the Dharma realm, and in that light there are shown forth measureless buddhas, together with the buddhas expounding all dharmas with a wondrous sound. This is the fifty-ninth mark. To the left of the auspicious mark there is yet another great-man mark named: Cloud Manifesting Light Pervading the Dharma Realm. It has the ocean of maṇi jewels for its adornment, and it emits a great light that reaches throughout all buddha-lands, and in that light there appear everywhere the hosts of bodhisattvas. This is the sixtieth mark. To the left of the auspicious mark there is yet another great-man mark named: Cloud of Universal Excellence. It has the jeweled wheels and flower-garlands of the maṇi-kings of sunlight for its adornment, and it emits great flames of light that fill the many world-oceans of the Dharma realm, and in that light there are shown forth all worlds, all Tathāgatas, and all sentient beings. This is the sixty-first mark. To the left of the auspicious mark there is yet another great-man mark named: Cloud of the Wondrous Sound of Turning the Wheel of the Dharma. It has all the lamps of the Dharma and pure fragrant stamens for its adornment, and it emits a great light that fills the Dharma realm, and in that light there appear everywhere all the oceans of marks and the oceans of mind belonging to all buddhas. This is the sixty-second mark. To the left of the auspicious mark there is yet another great-man mark named: Cloud of Adornment. It has all the oceans of the buddhas past, future, and present for its adornment, and it emits a pure light that adorns and purifies all the buddha-lands, and in that light there appear everywhere all the buddhas and bodhisattvas of the ten directions, together with the practices cultivated by those buddhas and bodhisattvas. This is the sixty-third mark.

The Thirteenth Place of Support · The Hands (marks sixty-four through seventy-six): Five on the Right and Four on the Left, Two of the Fingers and Two of the Palms

“The Tathāgata’s right hand has a great-man mark named: Cloud of Ocean-Illumination. It is adorned with manifold jewels, and it ever emits a pure light like the flame of the moon, filling all the worlds of empty space, and it sends out a great voice praising all the practices of the bodhisattvas. This is the sixty-fourth mark. The Tathāgata’s right hand has yet another great-man mark named: Cloud of Reflected Shining. It has beryl, sapphire (a jewel of deep blue), and maṇi jeweled flowers for its adornment, and it emits a great light illumining everywhere all the worlds, such as the lotus treasury and the maṇi treasury, in which bodhisattvas dwell, and in that light there all appear measureless buddhas, seated beneath the tree of awakening with pure dharma-bodies, shaking all the lands of the ten directions. This is the sixty-fifth mark. The Tathāgata’s right hand has yet another great-man mark named: Cloud of Garlands of Lamp-Flames Universally Adorning and Purifying. It has Vairocana jewels for its adornment, and it emits a great light forming a net of transformations, and in that light there appear everywhere the hosts of bodhisattvas, all wearing jeweled crowns and expounding the oceans of the practices. This is the sixty-sixth mark. The Tathāgata’s right hand has yet another great-man mark named: Cloud Universally Manifesting All Maṇi Jewels. It has lotuses and flaming lamps for its adornment, and it emits the light of the ocean-treasury, filling and pervading the Dharma realm, and in that light there appear everywhere measureless buddhas seated upon lotus seats. This is the sixty-seventh mark. The Tathāgata’s right hand has yet another great-man mark named: Cloud of Light. It has the ocean of maṇi flames for its adornment, and it emits the pure light of manifold jeweled flames, incense-flames, and flower-flames, filling all the nets of the worlds, and in that light there appear everywhere the places of the Way of the buddhas. This is the sixty-eighth mark.

“The Tathāgata’s left hand has a great-man mark named: Cloud of the Pure Beryl Lamp. It has the wondrous colors of the jeweled ground for its adornment, and it emits the Tathāgata’s golden light, and in thought after thought it ever shows forth all superb articles of adornment. This is the sixty-ninth mark. The Tathāgata’s left hand has yet another great-man mark named: Cloud of the Sound of the Lamp of Wisdom of All Lands. It has the net of Indra and adamantine flowers for its adornment, and it emits the pure light of the gold of Jambūnada, illumining everywhere all the worlds of the ten directions. This is the seventieth mark. The Tathāgata’s left hand has yet another great-man mark named: Cloud of the Light of the Abiding Jeweled Lotus. It has manifold jeweled and wondrous flowers for its adornment, and it emits a great light like the lamp of Sumeru, illumining everywhere all the worlds of the ten directions. This is the seventy-first mark. The Tathāgata’s left hand has yet another great-man mark named: Cloud Pervadingly Illumining the Dharma Realm. It has wondrous jeweled garlands, jeweled wheels, jeweled vases, the net of Indra, and manifold wondrous marks for its adornment, and it emits a great light illumining everywhere all the lands of the ten directions, and in that light there are shown forth the whole Dharma realm, all the world-oceans, and all Tathāgatas seated upon lotus seats. This is the seventy-second mark.

“The fingers of the Tathāgata’s right hand have a great-man mark named: Cloud of the Whirling of the Ocean of Lands Through All Kalpas. It has the maṇi-kings of the treasury of water-moon flames together with all jeweled flowers for its adornment, and it emits a great light that fills the Dharma realm, and within it there is ever sent out a subtle and wondrous sound that fills the buddha-lands of the ten directions. This is the seventy-third mark. The fingers of the Tathāgata’s left hand have a great-man mark named: Cloud Abiding in All Jewels. It has sapphire and adamantine jewels for its adornment, and it emits the light of the manifold jewels of the maṇi-kings, filling the Dharma realm, and within it there appear everywhere all buddhas together with all bodhisattvas. This is the seventy-fourth mark.

“The palm of the Tathāgata’s right hand has a great-man mark named: Cloud of Shining Forth. It has the maṇi-king jeweled wheel of a thousand spokes for its adornment, and it emits a jeweled light, and that light whorls to the right and fills the Dharma realm, and in that light there appear everywhere all buddhas, and the body of every single buddha blazes with flaming light, expounding the Dharma and delivering people, and purifying all the worlds. This is the seventy-fifth mark. The palm of the Tathāgata’s left hand has a great-man mark named: Cloud of the Flame-Wheel Universally Increasing and Conjuring Forth the Places of the Way in the Dharma Realm. It has the thousand-spoked wheel of the maṇi-kings of sunlight for its adornment, and it emits a great light that fills all the world-oceans, and in that light there are shown forth all bodhisattvas, expounding all the oceans of practice belonging to Samantabhadra, entering everywhere into all the buddha-lands, and awakening measureless sentient beings in each and every one. This is the seventy-sixth mark.

The Fourteenth Place of Support · The Sheathed Organ (mark seventy-seven): A Hidden Mark That Pours Forth the Buddha’s Voice Everywhere

“The Tathāgata’s sheathed organ has a great-man mark named: Cloud Universally Pouring Forth the Buddha’s Voice. It has all wondrous jewels for its adornment, and it emits the light of the flames of maṇi lamps and flowers, and that light blazes and is complete in the colors of the manifold jewels, illumining everywhere all empty space and the Dharma realm, and within it there appear everywhere all buddhas roaming and coming and going, reaching everywhere in place after place. This is the seventy-seventh mark.

The Fifteenth Place of Support · The Place of Sitting (marks seventy-eight through seventy-nine): One Mark Together with Empty Space and the Dharma Realm

“The Tathāgata’s right hip has a great-man mark named: Cloud of Garlands of Jeweled Lamps Universally Illumining. It has all manner of maṇi jewels for its adornment, and it emits an inconceivable light of jeweled flames, spread over the whole Dharma realm of the ten directions, being one mark together with empty space and the Dharma realm, and yet able to bring forth all marks, and in every single mark there appear the sovereign spiritual transformations of the buddhas. This is the seventy-eighth mark. The Tathāgata’s left hip has a great-man mark named: Cloud Manifesting the Light of the Ocean of the Whole Dharma Realm Overspreading Empty Space. It is like a lotus, and it has pure and wondrous jewels for its adorning ornament, and it emits a net of light shining throughout the whole Dharma realm of the ten directions, and in that light there appear everywhere all manner of clouds of marks. This is the seventy-ninth mark.

The Sixteenth Place of Support · The Thighs (marks eighty through eighty-one): Upper and Lower in Proportion, Roaming Far and Wide

“The Tathāgata’s right thigh has a great-man mark named: Cloud of Universal Manifestation. It has maṇi jewels of manifold colors for its adornment, and that thigh together with the calf (the lower leg) is in proportion above and below, and it emits the wondrous Dharma-light of maṇi flames, and within a single thought it can show forth everywhere the ocean of marks of the stepping and pacing of all jewel-kings. This is the eightieth mark. The Tathāgata’s left thigh has a great-man mark named: Cloud Manifesting the Measureless Ocean of Marks of All Buddhas. It has all the oceans of jewels abiding in accord with what is fitting for its adornment, and it can roam far and wide, and it emits a pure light illumining sentient beings everywhere, causing them all to seek after the unsurpassed Buddha-dharma. This is the eighty-first mark.

The Seventeenth Place of Support · The Calves (marks eighty-two through eighty-four): The Calves of the Deer King, Round and Straight; the Hair-Tips Emitting Light

“The Tathāgata’s right calf, which is like that of the aiṇeya deer king (the aiṇeya is a deer whose legs are round and straight in form), has a great-man mark named: Cloud of All Empty Space and the Dharma Realm. It has bright and wondrous jewels for its adornment, and that mark is round and upright and straight and can roam and pace well, and it emits the pure light of the color of the gold of Jambū, illumining throughout all the buddha-worlds, and it sends out a great voice that shakes everything everywhere, and it further shows forth all the buddha-lands, abiding within empty space and adorned with jeweled flames, from within which measureless bodhisattvas are conjured forth. This is the eighty-second mark. The Tathāgata’s left calf, which is like that of the aiṇeya deer king, has a great-man mark named: Cloud of the Ocean of Adornment. Its color is like true gold, and it can roam throughout all buddha-lands, and it emits the pure light of all jewels, filling the Dharma realm and performing all manner of buddha-deeds. This is the eighty-third mark.

“The hair upon the Tathāgata’s jeweled calves has a great-man mark named: Cloud Universally Manifesting the Images of the Dharma Realm. That hair whorls to the right, and every single hair-tip emits a jeweled light that fills the whole Dharma realm of the ten directions, showing forth the spiritual power of all buddhas, and those pores too all emit light, and all the buddha-lands appear within that light. This is the eighty-fourth mark.

The Eighteenth Place of Support · The Feet (marks eighty-five through ninety-seven): From Below Upward, Divided Throughout into Seven

“Beneath the Tathāgata’s feet there is a great-man mark named: Cloud of the Abiding of the Ocean of All Bodhisattvas. Its color is like adamant, like the gold of Jambūnada, and like the pure lotus, and it emits a jeweled light illumining everywhere the many world-oceans of the ten directions, and clouds of jeweled incense-flames reach everywhere in place after place, and when he lifts his foot and is about to step, the fragrance flows about unceasingly, complete in the colors of the manifold jewels and filling the Dharma realm. This is the eighty-fifth mark.

“The upper side of the Tathāgata’s right foot has a great-man mark named: Cloud of Light Universally Illumining All. It has all the manifold jewels for its adornment, and it emits a great light that fills the Dharma realm, showing forth all buddhas and bodhisattvas. This is the eighty-sixth mark. The upper side of the Tathāgata’s left foot has a great-man mark named: Cloud Universally Manifesting All Buddhas. It has treasury-maṇi jewels for its adornment, and it emits a jeweled light, and in thought after thought it shows forth the spiritual transformations of all buddhas, together with their oceans of the Dharma and the places of the Way in which they sit, to the end of the kalpas of the future without interruption. This is the eighty-seventh mark.

“Between the toes of the Tathāgata’s right foot there is a great-man mark named: Cloud of Light Illumining the Ocean of the Whole Dharma Realm. It has the thousand-spoked wheels of flame of the maṇi-kings of the lamp of Sumeru for its manifold adornment, and it emits a great light that fills the many world-oceans of the whole Dharma realm of the ten directions, and in that light there appear everywhere all the manifold jeweled and adorned marks belonging to all buddhas. This is the eighty-eighth mark. Between the toes of the Tathāgata’s left foot there is a great-man mark named: Cloud Manifesting the Ocean of All Buddhas. It has maṇi jeweled flowers, incense-flames, garlands of lamps, and all jeweled wheels for its adornment, and it ever emits the pure light of the ocean of jewels, filling empty space and reaching everywhere throughout all the worlds of the ten directions, and in that light there are shown forth all buddhas together with all bodhisattvas, their perfect voices, the svastika sign, and marks of that sort, benefiting all measureless sentient beings. This is the eighty-ninth mark.

“The heel of the Tathāgata’s right foot has a great-man mark named: Cloud of Sovereign Shining Forth. It has sapphire and jewel-dust for its adornment, and it ever emits the light of the Tathāgata’s wondrous jewels, and that light is beautiful and fills the Dharma realm, all of it one and the same mark without difference, and in that light there are shown forth all buddhas seated within the places of the Way expounding the wondrous Dharma. This is the ninetieth mark. The heel of the Tathāgata’s left foot has a great-man mark named: Cloud Manifesting the Wondrous Sound That Expounds the Ocean of Dharmas. It has the maṇi jewels of the ocean of transformations, the maṇi jewels of the Sumeru flowers of the ocean of incense-flames, and beryl for its adornment, and it emits a great light that fills the Dharma realm, and in that light there appear everywhere the spiritual powers of the buddhas. This is the ninety-first mark.

“The instep of the Tathāgata’s right foot (the top of the foot) has a great-man mark named: Cloud Manifesting the Light of All Adornments. It is made of manifold jewels and is adorned most beautifully, and it emits the pure light of the color of the gold of Jambūnada, illumining everywhere the whole Dharma realm of the ten directions, and the mark of that light is like a great cloud, spreading over and covering everywhere all the places of the Way of the buddhas. This is the ninety-second mark. The instep of the Tathāgata’s left foot has a great-man mark named: Cloud Manifesting the Marks of Manifold Colors. It has the Vairocana jewels of the treasury of all moon-flames and the indranīla jewels (this jewel is called in the language of Han ‘Śakra-blue’) for its adornment, and in thought after thought it roams through the oceans of the Dharma realm, emitting the light of the incense-flames of maṇi lamps, and that light fills the whole Dharma realm. This is the ninety-third mark.

“All around the Tathāgata’s right foot there is a great-man mark named: Cloud of the Universal Treasury. It has indranīla adamantine jewels for its adornment, and it emits a jeweled light that fills empty space, and in that light there are shown forth all buddhas seated within the places of the Way upon lion thrones of maṇi jewel-kings. This is the ninety-fourth mark. All around the Tathāgata’s left foot there is a great-man mark named: Cloud of Light Pervadingly Illumining the Dharma Realm. It has maṇi jeweled flowers for its adornment, and it emits a great light that fills the Dharma realm as one equal mark, and in that light there are shown forth the sovereign spiritual powers of all buddhas and of all bodhisattvas, expounding with a vast and wondrous sound the inexhaustible Dharma-gates of the Dharma realm. This is the ninety-fifth mark.

“At the tips of the toes of the Tathāgata’s right foot there is a great-man mark named: Cloud Manifesting Adornment. It has the most delightful pure and true gold of Jambūnada for its adornment, and it emits a great light that fills the whole Dharma realm of the ten directions, and in that light there are shown forth all the manifold merits and spiritual transformations of the inexhaustible ocean of the Dharma of all buddhas and of all bodhisattvas. This is the ninety-sixth mark. At the tips of the toes of the Tathāgata’s left foot there is a great-man mark named: Cloud Manifesting the Spiritual Transformations of All Buddhas. It has the inconceivable light of the buddhas, the universal fragrance of moon-flames, and the flaming wheels of maṇi jewels for its adornment, and it emits the pure light of the colors of the manifold jewels, filling all the world-oceans, and in that light there are shown forth all buddhas and all bodhisattvas expounding the ocean of the Dharma of all buddhas. This is the ninety-seventh mark.

Raising the Brief to Display the Vast: Great-Man Marks as Many as the Motes of Dust of Ten Flower-Treasury World-Oceans

“Sons of the Buddha! Vairocana Tathāgata has great-man marks such as these, as many as the motes of dust of ten Flower-Treasury world-oceans; and upon every single part of his body there are manifold jeweled and wondrous marks serving as adornment.”

品三十五如來隨好光明功德品The Merit of the Light of the Secondary Signs of the Tathāgata

全文五層 →Full five layers →

白話Vernacular

隨好圓滿王：好中出光，名為熾盛

那時，世尊告訴寶手菩薩說：

「佛子！如來、應（應受供養者）、正等覺有一種隨好（隨逐大相而有的細好），名叫：圓滿王。這一隨好之中放出大光明，名叫：熾盛，有七百萬阿僧祇（不可算數）的光明作為它的眷屬。

兜率放光：地獄眾生遇光，眾苦休息

「佛子！我還在作菩薩的時候，在兜率天宮放出大光明，名叫：光幢王，照徹十佛剎微塵數那麼多的世界。那些世界中的地獄眾生，遇到這道光的，種種苦都止息了，得到十種清淨的眼，耳、鼻、舌、身、意也同樣得到十種清淨；他們都生起歡喜，踊躍稱慶，從那裡命終之後，生到兜率天。

天鼓初音：汝以心不放逸，種諸善根

「天上有一面鼓，名叫：甚可愛樂。那些天人一生上來，這面鼓就發出聲音告訴他們說：『諸天子！你們因為心不放逸，在如來之處種下種種善根，往昔又親近眾多善知識；由於毘盧遮那的大威神力，你們從那裡命終，來生此天。』

足下千輻輪：一光照億剎，阿鼻眾生生天

「佛子！菩薩足下的千輻輪相，名叫：光明普照王。這裡有一種隨好，名叫：圓滿王，常放四十種光明。其中有一道光，名叫：清淨功德，能照徹億那由他佛剎微塵數的世界，隨著眾生種種的業行、種種的欲樂，都使他們成熟。阿鼻地獄裡受極苦的眾生，遇到這道光的，全都命終而生兜率天。

天鼓再音：毘盧遮那菩薩入離垢三昧

「他們既已生天，就聽見天鼓的聲音告訴他們說：『善哉善哉！諸天子！毘盧遮那菩薩進入離垢三昧了，你們應當恭敬禮拜。』

諸天子生疑：何因發此微妙之音

「這時，諸天子聽見天鼓之音這樣勸誨，都生起這樣的念頭：『真是奇特稀有！是什麼因緣，發出這樣微妙的聲音？』

天鼓自陳（一）：我說我而不著我，音聲非十方來

「這時，天鼓告訴諸天子說：『我所發出的聲音，是種種善根之力所成就的。諸天子！就像我說「我」，卻不執著有我，也不執著有我所有的；一切諸佛也是這樣，自己說「我是佛」，卻不執著於我，不執著於我所。諸天子！就像我的音聲，不從東方來，也不從南方、西方、北方、四維（四隅）、上方、下方來；業報而成佛也是這樣，不從十方而來。

天鼓自陳（二）：地獄與身，此無根本、無有來處

『諸天子！譬如你們往昔在地獄之中，那地獄與地獄之身，並不是從十方來的，只是由於你們顛倒的惡業與愚癡的纏縛，才生出地獄之身；這身沒有根本，也沒有來處。諸天子！毘盧遮那菩薩以威德之力的緣故放出大光明，而這光明也不從十方來。諸天子！我天鼓之音也是這樣，不從十方來，只是憑三昧善根之力、憑般若波羅蜜（到彼岸的智慧）威德之力，才出生這樣清淨的音聲，示現這樣種種的自在。

天鼓自陳（三）：樂具非十方來，塵數說法不生疲厭

『諸天子！譬如須彌山王之上有三十三天上妙的宮殿與種種樂具，而這些樂具並不從十方而來；我天鼓之音也是這樣，不從十方來。諸天子！譬如把億那由他佛剎微塵數的世界全都磨成微塵，我為這樣塵數之多的眾生，隨他們所愛樂的而演說法，令他們大生歡喜，然而我對他們不生疲厭、不生退怯、不生憍慢、不生放逸。諸天子！毘盧遮那菩薩住在離垢三昧中也是這樣：在右手掌的一個隨好之中放出一道光明，就出現無量的自在神力，一切聲聞、辟支佛尚且不能了知，何況一般眾生！

天鼓勸誡：勿著五欲，知恩報恩

『諸天子！你們應當前往那位菩薩之處親近供養，不要再貪著五欲的樂具了；貪著五欲之樂，會障蔽種種善根。諸天子！譬如劫末之火燒須彌山，把它燒得乾乾淨淨，一點不剩；貪欲纏縛人心也是這樣，終究不能生起念佛的心意。諸天子！你們應當知恩報恩。諸天子！那些不知報恩的眾生，多半遭遇橫死，生在地獄。諸天子！你們往昔在地獄之中，蒙受光明照身，捨了那裡而生到這裡；你們如今應當趕快迴向，增長善根。

天鼓結示：非男非女，五蘊不生不滅

『諸天子！就像我這天鼓，不是男也不是女，卻能出生無量無邊不可思議之事；你們天子、天女也是這樣，不是男也不是女，卻能受用種種上妙的宮殿園林。就像我這天鼓不生不滅，色、受、想、行、識也是這樣不生不滅。你們若能對此有所悟解，應知就是進入了無依印三昧。』

諸天子化雲往詣：欲申瞻覲而不得見

「這時，諸天子聽了這番音聲，得到從未有過的感受，隨即都化作一萬華雲、一萬香雲、一萬音樂雲、一萬幢雲、一萬蓋雲、一萬歌讚雲；化現既畢，就一同前往毘盧遮那菩薩所住的宮殿，合掌恭敬，在一旁站立，想要瞻仰拜見，卻見不著。

天眼觀見：菩薩已生淨飯王家

「這時，有一位天子這樣說：『毘盧遮那菩薩已經從此處沒去，生在人間淨飯王家，乘著栴檀樓閣，住在摩耶夫人胎中了。』這時，諸天子以天眼觀看，見到菩薩之身處在人間淨飯王家，梵天與欲界諸天承事供養。諸天子眾都生起這樣的念頭：『我們若不前往菩薩之處問訊起居，乃至只要有一念對這天宮生起愛著，就很不應該。』這時，每一位天子與十那由他眷屬，都想下到閻浮提去。

天鼓四音：非此命終而生彼間

「這時，天鼓之中發出聲音告訴他們說：『諸天子！菩薩摩訶薩並不是在此處命終而生到那邊去，只是以神通之力，隨著眾生心之所宜，讓他們得以見到。諸天子！就像我如今，不是眼睛所能見到的，卻能發出聲音；菩薩摩訶薩進入離垢三昧也是這樣，不是眼睛所能見到的，卻能處處示現受生，離於分別，除去憍慢，沒有染著。

悔除四障：淨治其意，住善威儀

『諸天子！你們應當發起阿耨多羅三藐三菩提心（無上正等正覺之心），清淨治理自己的心意，安住於好的威儀，悔除一切業障、煩惱障、報障、見障；以窮盡法界眾生數那麼多的身，以窮盡法界眾生數那麼多的頭，以窮盡法界眾生數那麼多的舌，以窮盡法界眾生數那麼多的善身業、善語業、善意業，悔除所有的種種障礙與過惡。』

諸天子問：云何悔除一切過惡

「這時，諸天子聽了這番話，得到從未有過的感受，心中大為歡喜，就問道：『菩薩摩訶薩要怎樣悔除一切過惡呢？』

天鼓答（一）：業不從方來，但從顛倒生

「那時，天鼓憑菩薩三昧善根之力的緣故，發聲告訴他們說：『諸天子！菩薩了知種種業不從東方來，也不從南方、西方、北方、四維、上方、下方來，而是共同積集，止住在心裡；只是從顛倒而生，沒有安住之處。菩薩這樣決定明見，沒有疑惑。

天鼓答（二）：說我說我所，而實無我無我所

『諸天子！就像我這天鼓，說業、說果報、說行、說戒、說喜、說安、說種種三昧；諸佛菩薩也是這樣，說我、說我所、說眾生、說貪瞋癡種種諸業，而其實沒有我、也沒有我所有的。種種所作之業、六趣的果報，向十方推求都了不可得。

天鼓答（三）：非生非滅，隨修集則受其報

『諸天子！譬如我的聲音，不生不滅——造惡的諸天聽不見其餘的聲音，只聽見用地獄之事來警覺他們的聲音；一切諸業也是這樣，非生非滅，只是隨著誰有修習積集，就受誰的果報。諸天子！像我天鼓所出的音聲，在無量劫中不可窮盡、沒有間斷，說它來、說它去，都了不可得。諸天子！若有來去，就會落入斷見常見；一切諸佛終究不演說有斷有常之法，除非是為了方便成熟眾生。諸天子！譬如我的聲音，在無量世界中，隨眾生之心都使他們得以聽聞；一切諸佛也是這樣，隨眾生之心都使他們得以見到。

玻瓈鏡喻：影像不入不出

『諸天子！譬如有一面玻瓈鏡，名叫：能照，清淨鑒徹，與十個世界的量正相齊等；無量無邊諸國土之中，一切山川、一切眾生，乃至地獄、畜生、餓鬼，所有的影像都在鏡中顯現。諸天子！你們認為如何？那些影像，可以說是進入鏡中、又從鏡中出去的嗎？』

「答說：『不是的。』

幻師喻：若如是知，是真實懺悔

『諸天子！一切諸業也是這樣：雖然能出生種種業的果報，卻沒有來處與去處。諸天子！譬如幻術師迷惑人的眼目，應當知道種種業也是這樣。若能這樣了知，這就是真實的懺悔，一切罪惡都得清淨。』

說法之益：無生法忍·天女捨身

「說這法的時候，百千億那由他佛剎微塵數世界中的兜率陀諸天子，得到無生法忍；無量不可思議阿僧祇的六欲諸天子，發起阿耨多羅三藐三菩提心；六欲天中一切天女，都捨了女身，發起無上菩提的心意。

見七寶蓮華：猶未現離垢三昧少分之力

「那時，諸天子因為聽聞了普賢廣大迴向的緣故，因為得十地的緣故，因為獲得諸力莊嚴三昧的緣故，因為以眾生數那麼多的清淨三業悔除了一切重障的緣故，隨即見到百千億那由他佛剎微塵數的七寶蓮華；一一華上都有菩薩結跏趺坐，放大光明；那些菩薩的每一個隨好，都放出眾生數那麼多的光明；那光明之中，有眾生數那麼多的佛結跏趺坐，隨眾生之心而為說法——然而這一切，還沒有顯現離垢三昧之力的一小分。

華雲香雲蓋雲：八萬四千煩惱悉是虛妄

「那時，那些天子以上面所說的種種華，又在身上一一毛孔中化作眾生數那麼多的眾妙華雲，供養毘盧遮那如來，拿來散在佛上，全都停住在佛身之上。那些香雲，普遍雨落於無量佛剎微塵數的世界。若有眾生身上蒙受此香的，他的身體安樂，譬如比丘進入第四禪那樣，一切業障都得銷滅。若有聞到此香的，那些眾生對於色、聲、香、味、觸，其內具有五百煩惱，其外也有五百煩惱；貪行偏多的有二萬一千，瞋行偏多的有二萬一千，癡行偏多的有二萬一千，三者等分的有二萬一千——他們了知這一切全都是虛妄。這樣了知之後，就成就了香幢雲自在光明清淨善根。若有眾生見到那蓋雲的，就種下一個清淨金網轉輪王一恒河沙那麼多的善根。

住轉輪王位：明鏡世界月智如來

「佛子！菩薩安住在這轉輪王位，在百千億那由他佛剎微塵數的世界中教化眾生。佛子！譬如明鏡世界的月智如來，常有無量諸世界中的比丘、比丘尼、優婆塞、優婆夷等化現其身而來聽法，如來廣為他們演說本生之事，未曾有一念間斷。若有眾生聽聞那位佛的名號，必定得以往生那佛的國土；菩薩安住清淨金網轉輪王位也是這樣：若有人只是暫時遇到他的光明，必定獲得菩薩第十地之位——這是因為先前修行善根之力的緣故。

初禪喻·摩尼髻光明：皆得第十地位

「佛子！就像得了初禪的人，雖然還沒有命終，卻已見到梵天處所有的宮殿，而得以領受梵世的安樂；得諸禪定的人也都是這樣。菩薩摩訶薩安住清淨金網轉輪王位，放出摩尼髻清淨光明；若有眾生遇到這道光的，都得菩薩第十地之位，成就無量的智慧光明，得十種清淨的眼，乃至十種清淨的意，具足無量甚深的三昧，成就這樣清淨的肉眼。

微塵喻：如是佛土廣大無量可思議不

「佛子！假使有人把億那由他佛剎碎為微塵，一粒微塵當作一個佛剎，再把這麼多佛剎各自碎為微塵；把這樣的微塵全都放在左手，拿著向東行去，經過那麼多微塵數的世界才放下一粒塵，這樣向東行去直到這些微塵放盡，南方、西方、北方與四維、上方、下方也都是這樣；如此十方所有的世界，無論是著了微塵的、還是沒有著微塵的，全都聚集成一個佛國土。寶手！你認為如何？這樣的佛土廣大無量，可以思議嗎？」

寶手答·佛授記：八十返微塵，清淨肉眼一念明見

答道：「不可思議！這樣的佛土廣大無量，稀有奇特，不可思議。若有眾生聽聞這個譬喻而能生起信解，應當知道那更是稀有奇特。」

佛說：「寶手！正是如此，正是如此！就像你所說的！若有善男子、善女人聽聞這個譬喻而生起信心的，我為他授記：決定當成阿耨多羅三藐三菩提，當獲如來無上的智慧。寶手！假設又有人把千億佛剎微塵數如上所說的廣大佛土磨為微塵，用這些微塵依照前面的譬喻一一放盡，乃至聚集成一個佛國土，再磨為微塵——這樣次第展轉，乃至經過八十返；如此一切廣大佛土所有的微塵，菩薩業報所成的清淨肉眼，在一念之中都能明見，也見到百億廣大佛剎微塵數的佛，如玻瓈鏡般清淨光明，照徹十佛剎微塵數的世界。寶手！這一切都是清淨金網轉輪王甚深三昧的福德善根所成就的。」

The Secondary Sign Perfect Fullness King: From the Sign a Light Goes Forth, Named Blazing

At that time the World-Honored One told the bodhisattva Jewel Hand, saying —

“Sons of the Buddha! The Tathāgata, the Worthy One (the one worthy to receive offerings), the Perfectly Awakened One, has a secondary sign (a fine excellence that follows upon the great marks), named Perfect Fullness King. From within this one secondary sign a great light goes forth, named Blazing, having seven million asaṃkhyeyas (a number beyond all reckoning) of lights as its retinue.

Light Sent Forth in Tuṣita: The Beings of the Hells Meet the Light, and Their Sufferings Cease

“Sons of the Buddha! When I was still a bodhisattva, in the palace of the Tuṣita Heaven I sent forth a great light, named Light-Banner King, which shone through worlds as many as the dust motes of ten buddha-lands. Of the beings in the hells within those worlds, those who met this light had their manifold sufferings brought to rest, and obtained ten kinds of pure eye, and their ears, noses, tongues, bodies, and minds likewise obtained ten kinds of purity; they all gave rise to joy and leapt up rejoicing, and when their lives there ended they were born in the Tuṣita Heaven.

The Drum’s First Sounding: Because Your Minds Were Not Heedless, You Planted Roots of Goodness

“In that heaven there is a drum, named Most Delightful. As soon as those gods are born up there, this drum gives forth a sound and tells them: ‘Sons of the gods! Because your minds were not heedless, you planted the manifold roots of goodness in the presence of the Tathāgata, and in former times you drew near to a multitude of good friends; and by the great awesome spiritual power of Vairocana, when your lives there ended you came to be born in this heaven.’

The Thousand-Spoked Wheel Beneath the Feet: One Light Shines on a Koṭi of Lands, and the Beings of Avīci Are Born in Heaven

“Sons of the Buddha! The mark of the thousand-spoked wheel beneath the feet of the bodhisattva is named Light Universally Shining King. Herein there is a secondary sign, named Perfect Fullness King, which ever sends forth forty kinds of light. Among them there is one light, named Pure Merit, which is able to shine through worlds as many as the dust motes of a koṭi of nayutas of buddha-lands, and which, following upon the manifold deeds and the manifold desires and delights of beings, brings them all to ripeness. Those beings in the Avīci hell who undergo the utmost suffering, when they meet this light, all end their lives there and are born in the Tuṣita Heaven.

The Drum Sounds Again: The Bodhisattva Vairocana Enters the Samādhi of Parting from Defilement

“When they have been born in that heaven, they hear the sound of the heavenly drum telling them: ‘Excellent, excellent! Sons of the gods! The bodhisattva Vairocana has entered the samādhi of parting from defilement; you should reverently pay homage to him.’

The Sons of the Gods Give Rise to Doubt: By What Cause Is So Subtle and Wondrous a Sound Sent Forth

“Then the sons of the gods, hearing the sound of the heavenly drum admonishing them in this way, all gave rise to this thought: ‘How strange and rare it is! By what cause is a sound so subtle and wondrous as this sent forth?’

The Drum Declares Itself (One): I Say ‘I’ and Do Not Cling to a Self; the Sound Comes Not from the Ten Quarters

“Then the heavenly drum told the sons of the gods: ‘The sound that I send forth is accomplished by the power of the manifold roots of goodness. Sons of the gods! It is as when I say “I” and yet do not cling to there being a self, nor cling to there being anything that belongs to a self; and all the buddhas are likewise — they say of themselves “I am the Buddha,” and yet do not cling to a self, do not cling to what belongs to a self. Sons of the gods! It is as with my sound: it does not come from the east, nor does it come from the south, the west, the north, the four intermediate quarters (the four corners), the zenith, or the nadir; and the becoming of a buddha through the recompense of karma is likewise — it does not come from the ten quarters.

The Drum Declares Itself (Two): The Hell and the Body Have No Root and No Place They Come From

‘Sons of the gods! It is as with your being in the hells in former times: that hell and that hell-body did not come from the ten quarters; it was only through your inverted evil deeds and the entanglement of delusion that a hell-body was born. That body has no root, and there is no place it comes from. Sons of the gods! The bodhisattva Vairocana, by the power of his awesome virtue, sends forth a great light, and that light too does not come from the ten quarters. Sons of the gods! The sound of me, the heavenly drum, is likewise: it does not come from the ten quarters. It is only by the power of the roots of goodness of samādhi, and by the awesome power of prajñā-pāramitā (the wisdom that goes to the other shore), that a pure sound such as this is brought forth, displaying manifold sovereign masteries such as these.

The Drum Declares Itself (Three): The Instruments of Pleasure Come Not from the Ten Quarters; Teaching Beings as Many as Dust Motes, It Grows Not Weary

‘Sons of the gods! It is as with the exquisite palaces and the manifold instruments of pleasure of the Thirty-Three Gods upon Sumeru, king of mountains: those instruments of pleasure do not come from the ten quarters; and the sound of me, the heavenly drum, is likewise — it does not come from the ten quarters. Sons of the gods! Suppose worlds as many as the dust motes of a koṭi of nayutas of buddha-lands were all ground into dust: for beings as many as that number of dust motes I expound the Dharma according to what they love and delight in, causing them to give rise to great joy; and yet toward them I grow not weary, I do not shrink back, I do not grow arrogant, I do not become heedless. Sons of the gods! The bodhisattva Vairocana, dwelling in the samādhi of parting from defilement, is likewise: from within one secondary sign in the palm of his right hand he sends forth a single light, and there appear measureless sovereign spiritual powers, which not even all the śrāvakas and pratyekabuddhas are able to know — how much less ordinary beings!

The Drum’s Admonition: Do Not Cling to the Five Desires; Know Kindness and Repay It

‘Sons of the gods! You should go to the place of that bodhisattva, to draw near to him and make offerings, and no longer be greedily attached to the instruments of the five desires; to be greedily attached to the pleasure of the five desires screens off the manifold roots of goodness. Sons of the gods! It is as when the fire at the end of the kalpa burns Sumeru: it burns it away utterly, so that nothing at all is left; and the entanglement of greed and desire about the mind is likewise — in the end the intention of mindfulness of the Buddha cannot arise. Sons of the gods! You should know kindness and repay kindness. Sons of the gods! Those beings who do not know how to repay kindness for the most part meet with untimely death and are born in the hells. Sons of the gods! In former times you were in the hells, and you received the shining of the light upon your bodies, and forsaking that place you were born here; now you should quickly dedicate and direct what you have gained, and increase your roots of goodness.

The Drum’s Closing Word: Neither Male nor Female; the Five Aggregates Neither Arise nor Cease

‘Sons of the gods! It is as with me, this heavenly drum: I am neither male nor female, and yet I am able to bring forth measureless, boundless, inconceivable things; and you sons of the gods and daughters of the gods are likewise — neither male nor female, and yet able to enjoy the manifold exquisite palaces and gardens. And as with me, this heavenly drum, which neither arises nor ceases, so form, feeling, perception, formations, and consciousness are likewise, neither arising nor ceasing. If you are able to awaken and understand herein, know that this is to enter the samādhi of the seal of no reliance.’

The Sons of the Gods Conjure Clouds and Go: They Wished to Look Up and Behold Him, and Could Not See Him

“Then the sons of the gods, having heard this sound, gained what they had never had before, and thereupon they all conjured up ten thousand clouds of flowers, ten thousand clouds of incense, ten thousand clouds of music, ten thousand clouds of banners, ten thousand clouds of canopies, and ten thousand clouds of songs of praise; and the conjuring done, they went together to the palace where the bodhisattva Vairocana dwelt, joined their palms in reverence and stood to one side, wishing to look up and behold him — and yet they could not see him.

Seen with the Heavenly Eye: The Bodhisattva Has Been Born in the House of King Śuddhodana

“Then one son of the gods spoke thus: ‘The bodhisattva Vairocana has already passed away from this place and has been born among men in the house of King Śuddhodana; riding in a sandalwood tower, he dwells within the womb of Lady Māyā.’ Then the sons of the gods, looking with the heavenly eye, saw the body of the bodhisattva there among men in the house of King Śuddhodana, with Brahmā and the gods of the realm of desire attending upon him and making offerings. The host of the sons of the gods all gave rise to this thought: ‘If we do not go to the place of the bodhisattva to ask after his welfare, and if there be so much as a single thought of clinging attachment to this heavenly palace, that would be greatly unfitting.’ Then each son of the gods, with ten nayutas of retinue, wished to descend to Jambudvīpa.

The Drum’s Fourth Sounding: He Did Not End His Life Here to Be Born There

“Then from within the heavenly drum a sound came forth telling them: ‘Sons of the gods! The bodhisattva-mahāsattva did not end his life in this place and go to be born over there; it is only by the power of spiritual penetration that, according to what suits the minds of beings, he lets them see him. Sons of the gods! It is as with me now: I am not what the eye is able to see, and yet I am able to give forth sound; and the bodhisattva-mahāsattva entering the samādhi of parting from defilement is likewise — he is not what the eye is able to see, and yet he is able to display his taking of birth in place after place, apart from discrimination, having put away arrogance, without defiling attachment.

Repenting and Removing the Four Obstructions: Purify the Mind, Abide in Good Deportment

‘Sons of the gods! You should give rise to the mind of unsurpassed perfect awakening (the mind set upon the unsurpassed, right, and universal awakening), purify and order your own minds, abide in good deportment, and repent and remove all obstructions of karma, obstructions of afflictions, obstructions of recompense, and obstructions of views; with bodies as many as the number of the beings of the whole Dharma realm, with heads as many as the number of the beings of the whole Dharma realm, with tongues as many as the number of the beings of the whole Dharma realm, and with good deeds of body, good deeds of speech, and good deeds of mind as many as the number of the beings of the whole Dharma realm, repent and remove all the manifold obstructions and faults.’

The Sons of the Gods Ask: How Does One Repent and Remove All Faults

“Then the sons of the gods, having heard these words, gained what they had never had before, and their minds greatly rejoiced, and they asked: ‘How is it that the bodhisattva-mahāsattva repents and removes all faults?’

The Drum Answers (One): Deeds Come Not from Any Quarter, but Are Born Only of Inversion

At that time the heavenly drum, by the power of the roots of goodness of the bodhisattva’s samādhi, gave forth a sound telling them: ‘Sons of the gods! The bodhisattva knows that the manifold deeds do not come from the east, nor come from the south, the west, the north, the four intermediate quarters, the zenith, or the nadir, but are gathered together in common and come to rest within the mind; they are born only of inversion, and have no place where they abide. The bodhisattva sees this with decisive clarity, and has no doubt.

The Drum Answers (Two): It Speaks of a Self and of What Belongs to a Self, While in Truth There Is No Self and Nothing Belonging to a Self

‘Sons of the gods! It is as with me, this heavenly drum, which speaks of deeds, speaks of the fruits of recompense, speaks of practice, speaks of the precepts, speaks of gladness, speaks of ease, and speaks of the manifold samādhis; and the buddhas and bodhisattvas are likewise — they speak of a self, speak of what belongs to a self, speak of sentient beings, speak of greed and anger and delusion and the manifold deeds, and yet in truth there is no self, nor is there anything that belongs to a self. The manifold deeds that are done and the fruits of recompense in the six destinies, sought for throughout the ten quarters, are altogether not to be found.

The Drum Answers (Three): Neither Arising nor Ceasing; Whoever Cultivates and Gathers Undergoes the Recompense

‘Sons of the gods! It is as with my sound, which neither arises nor ceases — the gods who have done evil do not hear the other sounds, but hear only the sound that startles them awake with the affairs of the hells; and all the manifold deeds are likewise: neither arising nor ceasing, but only, according to whoever has cultivated and gathered them, does that one undergo their recompense. Sons of the gods! As with the sound that I, the heavenly drum, send forth: through measureless kalpas it cannot be exhausted and it has no break in it, and to speak of its coming or to speak of its going is altogether not to be found. Sons of the gods! If there were a coming and a going, one would fall into the view of annihilation and the view of permanence; the buddhas in the end do not expound a dharma that has annihilation or permanence, save as a skillful means for bringing beings to ripeness. Sons of the gods! It is as with my sound, which within measureless worlds, following the minds of beings, causes them all to be able to hear it; and all the buddhas are likewise — following the minds of beings, they cause them all to be able to see.

The Simile of the Crystal Mirror: The Reflected Images Neither Enter nor Go Out

‘Sons of the gods! Suppose there were a crystal mirror, named Able to Shine, pure and reflecting through and through, exactly equal in measure to ten worlds; and within measureless, boundless lands, all the mountains and rivers, all sentient beings, and even the hells, the animals, and the hungry ghosts — all their reflected images appear within that mirror. Sons of the gods! What do you think? Can those reflected images be said to enter into the mirror and to go out from the mirror?’

“They answered: ‘They cannot.’

The Simile of the Illusionist: If One Knows in This Way, It Is True Repentance

‘Sons of the gods! All the manifold deeds are likewise: though they are able to bring forth the manifold fruits of recompense, they have no place they come from and no place they go to. Sons of the gods! It is as when an illusionist deludes the eyes of men — know that the manifold deeds are likewise. If one is able to know in this way, this is true repentance, and all sins and evils are made pure.’

The Benefit of the Teaching: The Forbearance of the Non-Arising of Dharmas · the Daughters of the Gods Forsake Their Bodies

“When this Dharma was spoken, the sons of the Tuṣita gods within worlds as many as the dust motes of a hundred thousand koṭis of nayutas of buddha-lands obtained the forbearance of the non-arising of dharmas; measureless, inconceivable asaṃkhyeyas of the sons of the gods of the six heavens of desire gave rise to the mind of unsurpassed perfect awakening; and all the daughters of the gods within the six heavens of desire forsook the body of a woman and gave rise to the intention set upon unsurpassed awakening.

They See Seven-Jeweled Lotus Flowers: Yet Not Even a Small Part of the Power of the Samādhi of Parting from Defilement Is Displayed

“At that time the sons of the gods, because they had heard the vast dedication of Samantabhadra, because they had obtained the ten grounds, because they had gained the samādhi adorned with the manifold powers, and because with pure deeds of the three kinds as many as the number of beings they had repented and removed all the heavy obstructions, thereupon saw seven-jeweled lotus flowers as many as the dust motes of a hundred thousand koṭis of nayutas of buddha-lands; upon each and every flower there was a bodhisattva seated cross-legged, sending forth a great light; and each single secondary sign of those bodhisattvas sent forth lights as many as the number of beings; and within those lights there were buddhas as many as the number of beings, seated cross-legged, expounding the Dharma according to the minds of beings — and yet all of this did not yet display even a small part of the power of the samādhi of parting from defilement.

Clouds of Flowers, Clouds of Incense, Clouds of Canopies: The Eighty-Four Thousand Afflictions Are All Empty and False

“At that time those sons of the gods, with the manifold flowers spoken of above, further conjured within each and every pore of their bodies clouds of manifold wondrous flowers as many as the number of beings, and made offering with them to Vairocana Tathāgata, scattering them upon the Buddha, and they all came to rest upon the Buddha’s body. Those clouds of incense rained down everywhere upon worlds as many as the dust motes of measureless buddha-lands. If there were beings whose bodies received that incense, their bodies were at ease, as when a monk enters the fourth dhyāna, and all their obstructions of karma were melted away. If there were those who smelled that incense, then as regards form, sound, smell, taste, and touch, those beings have within them five hundred afflictions and have without them five hundred afflictions as well; those in whom the practice of greed is much have twenty-one thousand, those in whom the practice of anger is much have twenty-one thousand, those in whom the practice of delusion is much have twenty-one thousand, and those in whom the three are in equal parts have twenty-one thousand — and they know that all of this is empty and false. Having known it in this way, they accomplished the roots of goodness of the pure light of the sovereign mastery of the cloud of incense-banners. If there were beings who saw that cloud of canopies, they planted roots of goodness as many as the sands of one Gaṅgā of a pure golden-net wheel-turning king.

Abiding in the Station of the Wheel-Turning King: The Tathāgata Moon Wisdom of the World Bright Mirror

“Sons of the Buddha! The bodhisattva, abiding in this station of the wheel-turning king, teaches and transforms beings within worlds as many as the dust motes of a hundred thousand koṭis of nayutas of buddha-lands. Sons of the Buddha! It is as with the Tathāgata Moon Wisdom of the world Bright Mirror: there are ever monks, nuns, laymen, and laywomen from measureless worlds who manifest their bodies there and come to hear the Dharma, and the Tathāgata expounds for them at length the affairs of his former births, without ever an interval of a single thought. If there are beings who hear the name of that buddha, they will surely be born in that buddha’s land; and it is so too with the bodhisattva abiding in the station of the pure golden-net wheel-turning king: if there be one who only for a moment meets his light, that one will surely obtain the station of the bodhisattva’s tenth ground — and this is by the power of the roots of goodness of his former practice.

The Simile of the First Dhyāna · the Light of the Maṇi Topknot: All Obtain the Station of the Tenth Ground

“Sons of the Buddha! It is as with one who has obtained the first dhyāna: though he has not yet ended his life, he already sees all the palaces in the place of Brahmā and is able to receive the ease and joy of the Brahmā world; and it is so too with all those who have obtained the meditative concentrations. The bodhisattva-mahāsattva, abiding in the station of the pure golden-net wheel-turning king, sends forth the pure light of the maṇi topknot; and if there are beings who meet this light, they all obtain the station of the bodhisattva’s tenth ground, accomplish measureless light of wisdom, obtain ten kinds of pure eye and so on to ten kinds of pure mind, are furnished with measureless and most profound samādhis, and accomplish a pure fleshly eye such as this.

The Simile of the Dust Motes: Is Such a Buddha-Land, Vast and Measureless, to Be Conceived

“Sons of the Buddha! Suppose a man were to crush a koṭi of nayutas of buddha-lands into dust motes, and take one dust mote as one buddha-land, and crush each of these buddha-lands in turn into dust motes; and suppose he were to place all such dust motes in his left hand and, carrying them, go eastward, passing worlds as many as that number of dust motes before setting down a single mote, and go eastward in this way until these dust motes were used up; and suppose it were so likewise toward the south, the west, the north, the four intermediate quarters, the zenith, and the nadir; and suppose that all the worlds of the ten quarters, both those upon which a dust mote had been set and those upon which none had been set, were all gathered together into one buddha-land. Jewel Hand! What do you think? Is such a buddha-land, vast and measureless, to be conceived?”

Jewel Hand Answers · the Buddha Confers a Prediction: Eighty Turns of Dust Motes, Seen Clearly in One Thought by the Pure Fleshly Eye

He answered: “It cannot be conceived! Such a buddha-land, vast and measureless, is rare and marvelous, and cannot be conceived. And if there be beings who hear this simile and are able to give rise to faith and understanding, know that this is rarer and more marvelous still.”

The Buddha said: “Jewel Hand! Just so, just so! It is as you have said! If there be a good man or a good woman who hears this simile and gives rise to faith, I confer upon that one a prediction: he will surely accomplish unsurpassed perfect awakening, and will gain the unsurpassed wisdom of a Tathāgata. Jewel Hand! Suppose again that a man were to grind into dust motes the vast buddha-lands spoken of above, as many as the dust motes of a thousand koṭis of buddha-lands, and with these dust motes, following the former simile, were to set them down one by one until they were used up, and so on to their being gathered into one buddha-land, and were then to grind that again into dust motes — and thus in due order, turn after turn, even to the passing of eighty turns; all the dust motes of all such vast buddha-lands the pure fleshly eye accomplished by the recompense of the bodhisattva’s karma is able within a single thought to see clearly, and it sees too buddhas as many as the dust motes of a hundred koṭis of vast buddha-lands, pure and bright as a crystal mirror, shining through worlds as many as the dust motes of ten buddha-lands. Jewel Hand! All of this is accomplished by the merit and roots of goodness of the most profound samādhi of the pure golden-net wheel-turning king.”

品三十六普賢行品The Practice of Samantabhadra

全文五層 →Full five layers →

白話Vernacular

標前少說：前面所說，只是如來境界的一小分

那時，普賢菩薩摩訶薩又告訴在座的諸菩薩大眾說：

「佛子！像前面所演說的那些，只是隨著眾生根器所適宜的程度，簡略地說了如來境界的一小分而已。為什麼這樣說呢？諸佛世尊之所以出現在世間，是為了那些眾生——他們沒有智慧而造作惡業，計執有我、有我所，執著在這個身上，見解顛倒而心懷疑惑，以邪見分別事物，和種種結（煩惱的結縛）、種種縛（繫住心的束縛）恆常相應在一起，隨著生死的洪流漂去，離如來之道越來越遠——正是為了這樣的眾生，諸佛才出興於世。

瞋障總標：我不見一法為大過失，如菩薩對菩薩起瞋

「佛子！我不曾見過哪一件事有這麼大的過失，像菩薩對另一位菩薩起瞋恨心那樣。為什麼呢？佛子！如果諸菩薩對其餘的菩薩起了瞋恚之心，當下就成就了百萬種障礙之門的緣故。

百萬障門（一）：從不見菩提到闕少智慧

「哪些是百萬障呢？就是所謂：見不到菩提的障；聽不到正法的障；生在不清淨世界的障；生在諸惡道的障；生在諸難處（不得見佛聞法之處）的障；多有種種疾病的障；多被人毀謗的障；生在頑劣愚鈍諸趣中的障；壞失正念的障；缺少智慧的障。

百萬障門（二）：六根障與惡緣障

「眼的障；耳的障；鼻的障；舌的障；身的障；意的障；遇到惡知識的障；結成惡伴黨的障；愛好修習小乘的障；喜歡親近凡庸之人的障；不信不樂有大威德之人的障；喜歡與遠離正見的人同住的障；生在外道人家的障；住在魔的境界中的障；離開佛的正教的障；見不到善友的障；善根被留難阻礙的障；增長不善之法的障；得到下劣處所的障。

百萬障門（三）：生處之障

「生在邊地的障；生在惡人家中的障；生在惡神之中的障；生在惡龍、惡夜叉、惡乾闥婆、惡阿脩羅、惡迦樓羅、惡緊那羅、惡摩睺羅伽、惡羅剎之中的障。

百萬障門（四）：不樂大法之障

「不樂佛法的障；修習童蒙淺法的障；愛著小乘的障；不樂大乘的障；本性多驚多怖的障；心中常懷憂惱的障；愛著生死的障；不專心於佛法的障；不喜歡見聞佛的自在神通的障。

百萬障門（五）：退失菩薩行之障

「不得菩薩諸根的障；不修菩薩淨行的障；對菩薩的深心退卻怯弱的障；不生菩薩大願的障；不發一切智之心的障；對菩薩行懈怠的障；不能淨治諸業的障；不能攝取大福的障；智力不能明利的障；斷絕廣大智慧的障；不能護持菩薩諸行的障。

百萬障門（六）：謗智與住魔之障

「喜歡誹謗一切智之語的障；遠離諸佛菩提的障；喜歡住在眾魔境界的障；不專心修佛境界的障；不能決定發起菩薩弘誓的障；不樂與菩薩同住的障；不求菩薩善根的障；本性多見多疑的障；心中常自愚闇的障。

百萬障門（七）：六度違行之障

「因為不能行菩薩平等的布施，所以起了慳而不捨的障；因為不能持守如來的戒，所以起了破戒的障；因為不能入堪忍之門，所以起了愚癡、惱害、瞋恚的障；因為不能行菩薩的大精進，所以起了懈怠垢穢的障；因為不能得諸三昧，所以起了散亂的障；因為不修治般若波羅蜜（智慧度），所以起了惡慧的障；在是處與非處（事理的能與不能）之中沒有善巧的障；在度眾生之中沒有方便的障；在菩薩智慧之中不能觀察的障；在菩薩出離之法中不能了知的障。

百萬障門（八）：六根與三業之障

「因為不成就菩薩十種廣大之眼，所以有眼如生盲的障；因為耳不能聽聞無礙之法，所以有口如啞羊的障；因為不具相好，所以有鼻根破壞的障；因為不能辨別了知眾生的語言，所以成就了舌根的障；因為輕賤眾生，所以成就了身根的障；因為心多狂亂，所以成就了意根的障；因為不持三種律儀，所以成就了身業的障；因為恆常起四種語過（妄語、兩舌、惡口、綺語），所以成就了語業的障；因為多生貪、瞋、邪見，所以成就了意業的障。

百萬障門（九）：至斷種性之障

「以賊心求法的障；斷絕菩薩境界的障；在菩薩勇猛之法中心生退怯的障；在菩薩出離之道中心生嬾惰的障；在菩薩智慧光明之門中心生止息的障；在菩薩的念力中心生劣弱的障；在如來教法中不能住持的障；在菩薩離生之道（超出生死之道）中不能親近的障；在菩薩無失壞之道中不能修習的障；隨順二乘正位的障；遠離三世諸佛菩薩種性的障。

結成瞋障：一瞋即成百萬障門

「佛子！如果菩薩對諸菩薩起了一念瞋心，就成就上面所說這樣的百萬障門。為什麼呢？佛子！我不曾見過有哪一件事是這麼大的過惡，像諸菩薩對其餘菩薩起瞋心那樣。

十法勸修：想快速圓滿菩薩行，應勤修十法

「因此，諸菩薩摩訶薩如果想要迅速滿足諸菩薩行，就應當勤修十種法。哪十種呢？就是所謂：心中不棄捨任何一個眾生；對於諸菩薩，生起如同對如來一般的想；永遠不誹謗一切佛法；了知諸國土沒有窮盡；對菩薩行深深生起信心與愛樂；不捨棄那平等如虛空法界的菩提之心；觀察菩提而入於如來之力；精勤修習無礙的辯才；教化眾生而沒有疲厭；安住在一切世界之中而心無所執著。這就是十種。

十清淨：安住十法，則具足十種清淨

「佛子！菩薩摩訶薩安住這十種法之後，就能具足十種清淨。哪十種呢？就是所謂：通達甚深之法的清淨；親近善知識的清淨；護持諸佛之法的清淨；了達虛空界的清淨；深入法界的清淨；觀察無邊心的清淨；與一切菩薩同一善根的清淨；不執著於諸劫的清淨；觀察三世的清淨；修行一切諸佛之法的清淨。這就是十種。

十種廣大智：住此十法，則具足十智

「佛子！菩薩摩訶薩安住這十種法之後，就具足十種廣大的智。哪十種呢？就是所謂：了知一切眾生心行的智；了知一切眾生業報的智；了知一切佛法的智；了知一切佛法深密理趣的智；了知一切陀羅尼門（總持之門）的智；了知一切文字辯才的智；了知一切眾生語言、音聲、辭辯善巧的智；在一切世界之中普遍示現己身的智；在一切眾會之中普遍示現影像的智；在一切受生之處中具足一切智的智。這就是十種。

十普入：住此十智，則入十種普入

「佛子！菩薩摩訶薩安住這十種智之後，就得以入於十種普入。哪十種呢？就是所謂：一切世界入於一根毛之道，一根毛之道入於一切世界；一切眾生之身入於一身，一身入於一切眾生之身；不可說的劫入於一念，一念入於不可說的劫；一切佛法入於一法，一法入於一切佛法；不可說的處入於一處，一處入於不可說的處；不可說的根入於一根，一根入於不可說的根；一切根入於非根，非根入於一切根；一切想入於一想，一想入於一切想；一切言音入於一言音，一言音入於一切言音；一切三世入於一世，一世入於一切三世。這就是十種。

十勝妙心：如是觀察，則住十種勝妙心

「佛子！菩薩摩訶薩這樣觀察之後，就安住於十種殊勝微妙之心。哪十種呢？就是所謂：安住於一切世界的語言與非語言的勝妙心；安住於一切眾生的想念都無所依止的勝妙心；安住於究竟虛空界的勝妙心；安住於無邊法界的勝妙心；安住於一切深密佛法的勝妙心；安住於甚深無差別之法的勝妙心；安住於除滅一切疑惑的勝妙心；安住於一切世間平等無差別的勝妙心；安住於三世諸佛平等的勝妙心；安住於一切諸佛之力無量的勝妙心。這就是十種。

十種佛法善巧智：住勝妙心，則得善巧智

「佛子！菩薩摩訶薩安住這十種勝妙心之後，就得到十種對佛法的善巧之智。哪十種呢？就是所謂：了達甚深佛法的善巧智；出生廣大佛法的善巧智；宣說種種佛法的善巧智；證入平等佛法的善巧智；明了差別佛法的善巧智；悟解無差別佛法的善巧智；深入莊嚴佛法的善巧智；以一種方便入佛法的善巧智；以無量方便入佛法的善巧智；了知無邊佛法無差別的善巧智；以自己的心、自己的力，在一切佛法中不退轉的善巧智。這就是十種。

結勸受持：持此法者，少作功力而疾得菩提

「佛子！菩薩摩訶薩聽聞了這個法之後，都應當發心，恭敬地受持。為什麼呢？菩薩摩訶薩持這個法的人，只用很少的功力，就能迅速得到阿耨多羅三藐三菩提（無上正等正覺），都能具足一切佛法，全都與三世諸佛之法相等。」

瑞證（一）：六種震動與十種雨雲

那時，因為佛的神力，也因為法本來如此的緣故，十方各有十不可說百千億那由他佛剎微塵數那麼多的世界發生六種震動，並且降下超過諸天的一切華雲、香雲、末香雲、衣蓋雲、幢幡雲、摩尼寶等等以及一切莊嚴具之雲；降下眾多妓樂之雲；降下諸菩薩之雲；降下不可說如來色相之雲；降下不可說讚歎如來善哉之雲；降下如來音聲充滿一切法界之雲；降下不可說莊嚴世界之雲；降下不可說增長菩提之雲；降下不可說光明照耀之雲；降下不可說神力說法之雲。就像在這個世界的四天下、菩提樹下的菩提場、菩薩宮殿之中，見到如來成等正覺而演說此法一樣，十方一切諸世界之中，也全都是這樣。

瑞證（二）：他方同名普賢菩薩來作證

那時，因為佛的神力，也因為法本來如此的緣故，十方各自超過十不可說佛剎微塵數的世界之外，有十佛剎微塵數的菩薩摩訶薩來到這個國土，充滿了十方，這樣說道：

「善哉善哉！佛子！竟能宣說這諸佛如來最大誓願、授記的深法。佛子！我們一切人都同名為普賢，各自從普勝世界、普幢自在如來那裡來到這個國土；全都因為佛的神力，我們在一切處演說這個法。像這樣的眾會、像這樣的所說，一切都是平等的，沒有增添也沒有減少。我們都是承佛的威神之力，來到這個道場為你作證。就像這個道場，我們十佛剎微塵數的菩薩前來作證一樣，十方一切諸世界之中也全都是這樣。」

說偈之儀：九種欲

那時，普賢菩薩摩訶薩以佛的神力、以自己的善根之力，觀察十方乃至於整個法界——想要開示菩薩行，想要宣說如來的菩提之界，想要說大願之界，想要說一切世界的劫數，想要說明諸佛隨時出現，想要說如來隨著根機成熟的眾生而出現、使他們得以供養，想要說明如來出世的功不唐捐，想要說明所種的善根必定獲得果報，想要說明大威德的菩薩為一切眾生現形說法、使他們開悟——於是說出偈頌：

長頌（一）：誡聽與許說（偈一至偈五）

「你們應當歡喜，捨離種種蓋（覆蔽心的煩惱），一心恭敬地聽，聽菩薩的種種願與行。往昔的諸菩薩，那些最殊勝的人中師子，他們所修的行，我當依次第宣說。也說種種劫數、世界以及諸業，還有那無與倫比的世尊在其中出興。像這樣過去的佛，以大願出現於世——他們是怎樣為眾生滅除種種苦惱的呢？一切論師子（說法無畏如師子的佛），所行的一切相續圓滿，得到佛的平等之法、一切智的境界。

長頌（二）：過去佛之本願（偈六至偈十）

「見到過去世的一切人中師子，放出大光明之網，普照十方世界。他們思惟而發起這樣的願：『我當作世間的明燈，具足佛的功德、十力與一切智。一切諸眾生，貪、恚、癡三毒熾然燃燒；我當把他們全都救脫，令惡道之苦滅盡。』發了這樣的誓願，堅固而不退轉，具足修習菩薩行，獲得十種無礙之力。發了這樣的誓願之後，修行而無退卻怯弱，所作的一切都不落空，這才叫作論師子。

長頌（三）：許說三世諸佛之行（偈十一至偈十七）

「在一個賢劫之中，有千佛出興於世，他們所有的普眼（普觀一切之眼），我當依次第宣說。就像在一個賢劫之中那樣，無量的劫也是這樣，那些未來佛的行，我當分別宣說。就像一個佛剎種（成類的佛國土）那樣，無量的佛剎也是這樣，未來的十力世尊，他們的諸行我今日宣說。諸佛依次興出於世，隨其所發之願、隨其名號，隨他們所得的授記，隨他們的壽命；隨他們所修的正法，專心尋求無礙之道；隨他們所化的眾生，正法住於世間；隨他們所淨的佛剎、所化的眾生以及所轉的法輪，在該說與不該說的時候演說，依次第清淨群生；隨著諸眾生的業、所行以及信解，有上、中、下的不同，教化他們令其修習。

長頌（四）：入智修行，常作普賢業（偈十八至偈二十四）

「入於這樣的智，修其中最殊勝的行，常作普賢之業，廣度諸眾生。身業沒有障礙，語業全都清淨，意的行也是這樣，三世之中無不如此。菩薩這樣修行，究竟普賢之道，出生清淨智慧的太陽，普照於法界。未來世的諸劫、不可說的國土，一念之間全都了知，而對它們並無分別之見。行者若能趣入這樣最殊勝之地，這些菩薩之法，我當說其中的一小分。智慧沒有邊際，通達佛的境界，一切都能善入，所行不退轉。具足普賢之慧，成滿普賢之願，入於無與倫比的智——我當宣說他們的行。

長頌（五）：一塵含剎（偈二十五至偈三十一）

「在一粒微塵之中，完全見到諸世界；眾生如果聽到這句話，會迷亂而心發狂。就像在一粒微塵中那樣，一切微塵也是這樣，世界全都入於其中——如此不可思議。一一微塵之中，都有十方三世之法，所趣的佛剎都無量，而菩薩全能分別了知。一一微塵之中，都有無量種的佛剎，種種都無量，而在其中沒有一樣不知道。法界之中所有的種種差異之相、各各差別的趣類，全都能分別了知。深入微細之智，分別諸世界，一切劫的成與壞，全都能明了宣說。了知諸劫的長與短，三世即是一念，眾行的相同與不同，全都能分別了知。

長頌（六）：世界之廣狹成壞（偈三十二至偈四十一）

「深入諸世界——廣大的與不廣大的，一身之中有無量佛剎，一佛剎之中有無量身。十方之中所有異類的諸世界，那廣大無量之相，一切都能了知。一切三世之中無量的諸國土，以具足的甚深之智，完全了知它們的成與敗。十方諸世界，有的正在成、有的正在壞，這樣的事不可說盡，而賢德的人全都深深了達。有的國土以種種地相莊嚴修飾，諸趣的果報也是這樣，這是由於業的清淨。有的世界有無量種的雜染，這是由於眾生所感，一切都如同他們的行為。無量無邊的佛剎，了知就是一佛剎；這樣入於諸佛剎，其數不可知。一切諸世界，全都入於一佛剎之中，而世界並不因此成為一個，也沒有雜亂。世界有仰的有覆的，有的高有的又低，這都是眾生的想所成，菩薩全都能分別了知。廣博的諸世界，無量而沒有邊際，知道種種就是一，知道一就是種種。

長頌（七）：普賢智知剎與化（偈四十二至偈四十八）

「普賢之諸佛子，能以普賢之智，了知諸佛剎之數，其數沒有邊際。了知諸世界的變化、佛剎的化、眾生的化、法的化、諸佛的化，一切都究竟。一切諸世界，微細的與廣大的佛剎，種種不同的莊嚴，都由業所生起。無量的諸佛子，善於學習而入法界，神通之力自在，普遍於十方。用等同眾生數目那麼多的劫，去說那些世界的名字，也不能說得完盡，唯除佛的開示。世界以及如來的種種名號，經過無量劫，說也說不能盡。何況是最殊勝之智、三世諸佛之法——從法界而生，充滿如來之地！

長頌（八）：三世佛事悉知（偈四十九至偈五十五）

「清淨無礙的念，無邊無礙的慧，分別宣說法界，得以到達彼岸。過去的諸世界，廣大的與微細的，因修習而莊嚴的，一念之間全都能知。其中的人中師子修佛的種種行，成就等正覺，示現種種自在。像這樣未來世依次第的無量劫，所有的人中至尊，菩薩全都能知。他們所有的行願、所有的境界，如此勤加修行，並在其中成就正覺。也了知他們的眾會、壽命與所化的眾生，以這些法門，為大眾轉法輪。菩薩這樣了知，住於普賢行之地，智慧全都明了，出生一切佛。

長頌（九）：現在諸佛與無礙根（偈五十六至偈六十二）

「現在世所攝的一切諸佛國土，深深入於這些佛剎，通達於法界。那些世界之中現在的一切佛，於法得自在，言論沒有障礙。也了知他們的眾會、淨土與應化之力，盡無量億劫，常思惟這件事。調御世間的至尊所有的威神之力、無盡的智慧之藏，一切全都能知。出生無礙的眼，無礙的耳、鼻、身，無礙的廣長之舌，能令大眾歡喜。最殊勝的無礙之心，廣大而普遍清淨，智慧遍滿一切，全然了知三世之法。善於學習一切變化——佛剎的化、眾生的化、世間的化、調伏的化，究竟到達變化的彼岸。

長頌（十）：世間唯想，如夢如影（偈六十三至偈七十二）

「世間的種種差別，都是由於想而安住的，入於佛的方便之智，對這一切全都明了。眾會不可說盡，一一都為他們示現己身，全都使他們見到如來，度脫無邊的眾生。諸佛甚深之智，如同太陽出現在世間，在一切國土之中普遍示現而沒有休息。了達諸世間只是假名而沒有實體，眾生以及世界如同夢、如同光影。對諸世間之法，不生起分別之見；善於離開分別的人，也不見有分別可離。無量無數的劫，理解起來就是一念；知道念也沒有念之相，這樣去見世間。無量的諸國土，一念之間全都超越；經歷無量的劫，而不曾移動於本處。不可說的諸劫，就是須臾的片刻；不要見有長與短，究竟只是剎那之法。心住在世間，世間住在心；對此不虛妄地起二與非二的分別。眾生、世界、劫、諸佛以及佛法，一切都如同幻化，法界完全平等。

長頌（十一）：緣起無著與法身遍在（偈七十三至偈八十五）

「普遍在十方佛剎示現無量之身，知道身從緣而起，究竟無所執著。依於無二之智而出現的人中師子，不執著於無二之法，知道無二也不是二。了知諸世間如同陽焰、如同光影、如同回響、也如同夢、如同幻、如同變化。這樣隨順而入於諸佛所行之處，成就普賢之智，普照深深的法界。眾生與佛剎的染著，一切都能捨離，而興起大悲之心，普遍清淨諸世間。菩薩常持正念，念論師子的妙法，清淨如同虛空，而興起大方便。見世間常在迷惑顛倒之中，發心全都要救度，所行都清淨，普遍於諸法界。諸佛以及菩薩、佛法以及世間法，如果見到它們的真實，一切都沒有差別。如來法身之藏，普遍入於世間之中；雖然在世間，卻對世間無所執著。譬如清淨的水，影像在其中沒有來也沒有去；法身遍在世間，應當知道也是這樣。這樣離了染著，身與世都清淨，湛然如同虛空，一切都無有生。知道身沒有窮盡，無生也無滅，非常也非無常，而示現於諸世間。除滅諸邪見，開示於正見，法性沒有來也沒有去，不執著我與我所。

長頌（十二）：幻師之喻與量無量（偈八十六至偈九十）

「譬如巧妙的幻師，示現種種事，它們來時無所從來，去時也無所至。幻的體性不是有量，也不是無量；在那大眾之中，示現有量與無量。以這寂靜安定之心，修習諸善根，出生一切佛，非有量也非無量。有量以及無量，全都是妄想；了達一切趣，不執著量與無量。諸佛甚深之法，廣大而深深寂滅；以甚深無量之智，了知甚深的諸趣。

長頌（十三）：智大悲行——未安者令安（偈九十一至偈一百）

「菩薩離開迷惑顛倒，心地清淨而常相續，善巧地以神通之力度無量眾生。還沒有安穩的令他安穩，已經安穩的示以道場；這樣遍於法界，而其心無所執著。不住在實際（真如之際）之中，也不入於涅槃；這樣遍於世間，開悟諸群生。法的數目、眾生的數目，了知而不執著，普降法雨，充分潤澤諸世間。普遍在諸世界，念念之間成就正覺，而仍修菩薩行，不曾有退轉。世間種種的身，一切全都了知；這樣了知身之法，就得到諸佛之身。普遍了知諸眾生、諸劫以及諸佛剎，十方沒有涯際，智慧之海無所不入。眾生之身無量，一一都為他們示現己身；佛身沒有邊際，有智慧的人全都能觀見。一念之間所知道的，出現諸如來；經歷無量劫，稱揚也不可窮盡。諸佛能示現身，處處般涅槃，一念之中有無量，舍利也各各差別。

長頌（十四）：住普賢行與普賢慧（偈一百零一至偈一百零五）

「像這樣未來世中，有人尋求佛果，那無量的菩提之心，決定之智全都了知。像這樣三世之中所有的諸如來，一切全都能知，這才名為住普賢行。這樣分別了知無量的諸行地，入於智慧之處，其輪不退轉。微妙廣大的智，深入如來的境界，入了以後不退轉，這就叫作普賢慧。一切最殊勝的世尊，普遍入於佛的境界，修行不退轉，得無上菩提。

長頌（十五）：皆從自想起（偈一百零六至偈一百一十三）

「無量無邊的心、各各差別的業，都由想積集而成，菩薩平等地全都了知。染污的與非染污的、有學之心與無學之心，不可說的諸心，念念之中全都了知。了知它們不是一也不是二，不是染也不是淨，也沒有雜亂，都是從自己的想生起。這樣完全明見一切諸眾生，心中的想各不相同，因而生起種種世間。以這樣的方便修諸最殊勝之行，從佛法化生，因而得名為普賢。眾生都是虛妄地起善、惡諸趣之想，由此或者生天，或者又墮地獄。菩薩觀察世間是由妄想與業所生起，妄想沒有邊際，所以世間也無量。一切諸國土都是想網之所顯現，因為有幻網般的方便，所以一念之間全都能入。

長頌（十六）：諸根平等入與結說（偈一百一十四至偈一百二十一）

「眼、耳、鼻、舌、身，意根也是這樣；世間的想各別不同，而菩薩平等地都能入。一一眼的境界，無量的眼都能入，種種體性差別，無量而不可說盡。所見的沒有差別，也沒有雜亂，各各隨著自己的業，受用其果報。普賢之力無量，全都了知那一切；一切眼的境界，大智全都能入。這樣的諸世間，全都能分別了知，而修一切行，也不曾有退轉。佛說、眾生說，以及國土說，三世都這樣說，種種全都了知。過去之中有未來，未來之中有現在，三世互相見，一一都明了。像這樣無量種地開悟諸世間，一切智的方便，其邊際不可得。」

Marking What Went Before as Little Said: What Was Spoken Before Is but a Small Part of the Tathāgata’s Realm

At that time the bodhisattva-mahāsattva Samantabhadra again told the great assembly of bodhisattvas seated there, saying:

“Sons of the Buddha! What was expounded before is only a brief telling, following what suits the capacities of beings, of a small part of the Tathāgata’s realm. Why is it said so? The Buddhas, the World-Honored Ones, appear in the world for the sake of those beings — beings who, being without wisdom, do evil deeds; who reckon that there is a self and what belongs to a self; who cling to this body; whose views are upside down and whose minds harbor doubt; who discriminate things by wrong views; who are ever conjoined with every kind of knot (the binding knots of the afflictions) and every kind of bond (the fetters that tie the mind down); who drift along with the flood of birth-and-death and grow ever farther from the way of the Tathāgata — it is for the sake of just such beings that the Buddhas arise in the world.

The General Statement of the Hindrance of Anger: I See No Single Thing So Greatly at Fault as a Bodhisattva Rousing Anger Against a Bodhisattva

“Sons of the Buddha! I have never seen any one thing so greatly at fault as a bodhisattva rousing a mind of anger against another bodhisattva. Why is it so? Sons of the Buddha! If bodhisattvas rouse a mind of anger and rage against the remaining bodhisattvas, then in that very moment they accomplish a million gateways of hindrance.

The Million Gateways of Hindrance (1): From Not Seeing Awakening to Wanting in Wisdom

“Which are the million hindrances? They are these: the hindrance of not seeing awakening; the hindrance of not hearing the true Dharma; the hindrance of being born in an impure world; the hindrance of being born in the evil destinies; the hindrance of being born in the difficult places (places where one cannot see a Buddha or hear the Dharma); the hindrance of having many kinds of sickness; the hindrance of being much slandered; the hindrance of being born among the stubborn and dull destinies; the hindrance of losing right mindfulness; the hindrance of wanting in wisdom.

The Million Gateways of Hindrance (2): The Hindrances of the Six Faculties and the Hindrances of Evil Conditions

“The hindrance of the eye; the hindrance of the ear; the hindrance of the nose; the hindrance of the tongue; the hindrance of the body; the hindrance of the mind; the hindrance of meeting evil friends; the hindrance of forming evil companies; the hindrance of delighting to practice the Lesser Vehicle; the hindrance of delighting to draw near the common and mediocre; the hindrance of not believing in and not delighting in those of great awesome virtue; the hindrance of delighting to dwell together with those far from right view; the hindrance of being born into a house of the outer paths; the hindrance of dwelling within the realm of Māra; the hindrance of departing from the Buddha’s right teaching; the hindrance of not seeing good friends; the hindrance of one’s roots of good being held back and hindered; the hindrance of increasing unwholesome dharmas; the hindrance of gaining a low and mean place.

The Million Gateways of Hindrance (3): The Hindrances of Where One Is Born

“The hindrance of being born in a borderland; the hindrance of being born in the house of evil men; the hindrance of being born among evil spirits; the hindrance of being born among evil dragons, evil yakṣas, evil gandharvas, evil asuras, evil garuḍas, evil kiṃnaras, evil mahoragas, and evil rākṣasas.

The Million Gateways of Hindrance (4): The Hindrances of Not Delighting in the Great Dharma

“The hindrance of not delighting in the Buddha’s Dharma; the hindrance of practicing the shallow dharmas of childish ignorance; the hindrance of clinging with love to the Lesser Vehicle; the hindrance of not delighting in the Great Vehicle; the hindrance of being by nature much startled and much afraid; the hindrance of a mind that ever harbors sorrow and vexation; the hindrance of clinging with love to birth-and-death; the hindrance of not being single-minded upon the Buddha’s Dharma; the hindrance of not delighting to see and hear the Buddha’s sovereign spiritual penetrations.

The Million Gateways of Hindrance (5): The Hindrances of Falling Back from the Bodhisattva Practice

“The hindrance of not gaining the bodhisattva’s faculties; the hindrance of not cultivating the bodhisattva’s pure practice; the hindrance of shrinking back and growing timid before the bodhisattva’s deep mind; the hindrance of not giving rise to the bodhisattva’s great vows; the hindrance of not rousing the mind of omniscience; the hindrance of indolence toward the bodhisattva practice; the hindrance of being unable to purify one’s deeds; the hindrance of being unable to gather in great merit; the hindrance of a power of wisdom that cannot be clear and sharp; the hindrance of cutting off vast wisdom; the hindrance of being unable to guard and uphold the bodhisattva’s practices.

The Million Gateways of Hindrance (6): The Hindrances of Slandering Wisdom and Dwelling with Māra

“The hindrance of delighting to slander the words of omniscience; the hindrance of departing far from the awakening of the Buddhas; the hindrance of delighting to dwell within the realms of the hosts of Māra; the hindrance of not being single-minded in cultivating the Buddha’s realm; the hindrance of being unable to rouse with decision the bodhisattva’s great oath; the hindrance of not delighting to dwell together with bodhisattvas; the hindrance of not seeking the bodhisattva’s roots of good; the hindrance of being by nature much given to views and doubts; the hindrance of a mind ever dark with its own folly.

The Million Gateways of Hindrance (7): The Hindrances of Practice Contrary to the Six Perfections

“Because one cannot practice the bodhisattva’s equal giving, there arises the hindrance of stinginess that does not let go; because one cannot keep the Tathāgata’s precepts, there arises the hindrance of breaking the precepts; because one cannot enter the gate of forbearance, there arise the hindrances of folly, of harming and vexing, and of anger and rage; because one cannot practice the bodhisattva’s great vigor, there arises the hindrance of the filth of indolence; because one cannot gain the samādhis, there arises the hindrance of distraction; because one does not cultivate prajñā-pāramitā (the perfection of wisdom), there arises the hindrance of evil understanding; the hindrance of having no skill amid what is and what is not the case (what in a matter can and cannot be); the hindrance of having no means amid the delivering of beings; the hindrance of being unable to contemplate amid the bodhisattva’s wisdom; the hindrance of being unable to comprehend amid the bodhisattva’s dharmas of going forth.

The Million Gateways of Hindrance (8): The Hindrances of the Six Faculties and the Three Kinds of Action

“Because one does not accomplish the bodhisattva’s ten kinds of vast eye, there is the hindrance of having eyes as of one born blind; because the ear cannot hear the unobstructed Dharma, there is the hindrance of a mouth as of a dumb sheep; because one is not furnished with the marks and signs, there is the hindrance of a broken faculty of smell; because one cannot distinguish and know the speech of beings, there is accomplished the hindrance of the faculty of the tongue; because one slights and despises beings, there is accomplished the hindrance of the faculty of the body; because the mind is much distracted and wild, there is accomplished the hindrance of the faculty of the mind; because one does not keep the three kinds of restraint, there is accomplished the hindrance of bodily action; because one ever rouses the four faults of speech (false speech, divisive speech, harsh speech, and frivolous speech), there is accomplished the hindrance of verbal action; because one much gives rise to greed, anger, and wrong view, there is accomplished the hindrance of mental action.

The Million Gateways of Hindrance (9): On to the Hindrance of Cutting Off the Lineage

“The hindrance of seeking the Dharma with a thief’s mind; the hindrance of cutting off the bodhisattva’s realm; the hindrance of a mind that shrinks back and grows timid amid the bodhisattva’s dharmas of valor; the hindrance of a mind that grows lazy amid the bodhisattva’s way of going forth; the hindrance of a mind that comes to rest amid the gateways of the light of the bodhisattva’s wisdom; the hindrance of a mind that grows weak and mean amid the bodhisattva’s power of mindfulness; the hindrance of being unable to dwell in and uphold the Tathāgata’s teaching; the hindrance of being unable to draw near amid the bodhisattva’s way of leaving birth behind (the way that passes beyond birth-and-death); the hindrance of being unable to cultivate amid the bodhisattva’s way that is without loss or ruin; the hindrance of according with the right position of the two vehicles; the hindrance of departing far from the lineage of the Buddhas and bodhisattvas of the three times.

The Concluding of the Hindrance of Anger: One Thought of Anger Accomplishes a Million Gateways of Hindrance

“Sons of the Buddha! If a bodhisattva rouses one thought of anger against the bodhisattvas, he accomplishes the million gateways of hindrance spoken of above. Why is it so? Sons of the Buddha! I have never seen any one thing so greatly at fault as bodhisattvas rousing a mind of anger against the remaining bodhisattvas.

The Exhortation to Cultivate Ten Dharmas: One Who Would Swiftly Fulfill the Bodhisattva Practice Should Diligently Cultivate Ten Dharmas

“Therefore, if bodhisattva-mahāsattvas would swiftly fulfill the bodhisattva practices, they should diligently cultivate ten kinds of dharma. Which ten? They are these: in mind, to cast away not one single being; toward the bodhisattvas, to give rise to the thought of them as Tathāgatas; never to slander any Buddha-dharma; to know that the lands are without end; to give rise to deep faith and delight in the bodhisattva practice; not to cast away that mind of awakening which is equal to space and to the Dharma realm; to contemplate awakening and enter into the Tathāgata’s powers; to cultivate diligently unobstructed eloquence; to teach and transform beings without weariness; to dwell within all worlds with a mind that clings to nothing. These are the ten.

The Ten Purities: Dwelling in the Ten Dharmas, One Is Furnished with Ten Kinds of Purity

“Sons of the Buddha! When bodhisattva-mahāsattvas have dwelt in these ten dharmas, they can then be furnished with ten kinds of purity. Which ten? They are these: the purity of penetrating the most profound Dharma; the purity of drawing near the good friend; the purity of guarding and upholding the Dharma of the Buddhas; the purity of comprehending the realm of space; the purity of entering deeply into the Dharma realm; the purity of contemplating the boundless mind; the purity of sharing one and the same root of good with all bodhisattvas; the purity of not clinging to the kalpas; the purity of contemplating the three times; the purity of practicing all the dharmas of the Buddhas. These are the ten.

The Ten Kinds of Vast Wisdom: Dwelling in These Ten Dharmas, One Is Furnished with Ten Wisdoms

“Sons of the Buddha! When bodhisattva-mahāsattvas have dwelt in these ten dharmas, they are then furnished with ten kinds of vast wisdom. Which ten? They are these: the wisdom that knows the mental conduct of all beings; the wisdom that knows the deeds and the recompense of all beings; the wisdom that knows all the dharmas of the Buddhas; the wisdom that knows the deep and secret purport of all the dharmas of the Buddhas; the wisdom that knows all the gateways of dhāraṇī (the gateways of total retention); the wisdom that knows all letters and eloquence; the wisdom of skill in all the speech, the sounds, and the turns of phrase of beings; the wisdom of manifesting one’s own body universally within all worlds; the wisdom of manifesting one’s reflected image universally within all assemblies; the wisdom of being furnished with the wisdom of omniscience in every place of birth. These are the ten.

The Ten Universal Enterings: Dwelling in These Ten Wisdoms, One Enters the Ten Universal Enterings

“Sons of the Buddha! When bodhisattva-mahāsattvas have dwelt in these ten wisdoms, they then gain entry into ten kinds of universal entering. Which ten? They are these: all worlds enter into a single hair’s path, and a single hair’s path enters into all worlds; the bodies of all beings enter into one body, and one body enters into the bodies of all beings; kalpas beyond telling enter into a single thought, and a single thought enters into kalpas beyond telling; all the dharmas of the Buddhas enter into one dharma, and one dharma enters into all the dharmas of the Buddhas; places beyond telling enter into one place, and one place enters into places beyond telling; faculties beyond telling enter into one faculty, and one faculty enters into faculties beyond telling; all faculties enter into what is not a faculty, and what is not a faculty enters into all faculties; all conceivings enter into one conceiving, and one conceiving enters into all conceivings; all speech-sounds enter into one speech-sound, and one speech-sound enters into all speech-sounds; all the three times enter into one time, and one time enters into all the three times. These are the ten.

The Ten Surpassingly Wondrous Minds: Contemplating Thus, One Dwells in Ten Kinds of Surpassingly Wondrous Mind

“Sons of the Buddha! When bodhisattva-mahāsattvas have contemplated in this way, they then dwell in ten kinds of surpassing and wondrous mind. Which ten? They are these: the surpassingly wondrous mind that dwells in the speech and the non-speech of all worlds; the surpassingly wondrous mind that dwells in the conceivings of all beings as resting upon nothing; the surpassingly wondrous mind that dwells in the ultimate realm of space; the surpassingly wondrous mind that dwells in the boundless Dharma realm; the surpassingly wondrous mind that dwells in all the deep and secret dharmas of the Buddhas; the surpassingly wondrous mind that dwells in the most profound dharma without distinction; the surpassingly wondrous mind that dwells in the extinguishing of all doubt; the surpassingly wondrous mind that dwells in all worlds as equal and without distinction; the surpassingly wondrous mind that dwells in the sameness of the Buddhas of the three times; the surpassingly wondrous mind that dwells in the measureless powers of all Buddhas. These are the ten.

The Ten Kinds of Skillful Wisdom in the Buddha-Dharma: Dwelling in the Surpassingly Wondrous Minds, One Gains Skillful Wisdom

“Sons of the Buddha! When bodhisattva-mahāsattvas have dwelt in these ten surpassingly wondrous minds, they then gain ten kinds of skillful wisdom with regard to the Buddha-dharma. Which ten? They are these: the skillful wisdom that comprehends the most profound Buddha-dharma; the skillful wisdom that brings forth the vast Buddha-dharma; the skillful wisdom that proclaims the Buddha-dharma in its many kinds; the skillful wisdom that realizes and enters the equal Buddha-dharma; the skillful wisdom that makes clear the differentiated Buddha-dharma; the skillful wisdom that awakens to the undifferentiated Buddha-dharma; the skillful wisdom that enters deeply into the adorned Buddha-dharma; the skillful wisdom that enters the Buddha-dharma by a single means; the skillful wisdom that enters the Buddha-dharma by measureless means; the skillful wisdom that knows the boundless Buddha-dharma to be without distinction; the skillful wisdom that, by one’s own mind and one’s own strength, does not turn back amid all the dharmas of the Buddhas. These are the ten.

The Concluding Exhortation to Receive and Uphold: One Who Upholds This Dharma, with Little Labor, Swiftly Gains Awakening

“Sons of the Buddha! When bodhisattva-mahāsattvas have heard this dharma, they should all rouse the mind and reverently receive and uphold it. Why is it so? A bodhisattva-mahāsattva who upholds this dharma, using only a little labor, swiftly gains anuttarā-samyak-saṃbodhi (unsurpassed perfect awakening); he gains all the dharmas of the Buddhas in their fullness, all equal to the dharmas of the Buddhas of the three times.”

The Auspicious Witness (1): The Six Kinds of Quaking and the Ten Kinds of Raining Clouds

At that time, by the Buddha’s spiritual power and because the Dharma is of itself so, in each of the ten directions worlds to the number of the dust-motes of ten beyond-telling hundreds of thousands of koṭis of nayutas of Buddha-lands quaked in six ways; and there rained down clouds of every flower surpassing those of the heavens, clouds of incense, clouds of powdered incense, clouds of garments and canopies, clouds of banners and pennants, clouds of maṇi jewels and the rest, and clouds of every kind of adornment; there rained down clouds of manifold music; there rained down clouds of bodhisattvas; there rained down clouds beyond telling of the form and appearance of Tathāgatas; there rained down clouds beyond telling of praising the Tathāgatas as well said; there rained down clouds of the Tathāgata’s voice filling the whole Dharma realm; there rained down clouds beyond telling of adorned worlds; there rained down clouds beyond telling of increasing awakening; there rained down clouds beyond telling of shining light; there rained down clouds beyond telling of expounding the Dharma by spiritual power. Just as in this world, in the four continents, at the place of awakening beneath the tree of awakening, within the bodhisattva’s palace, the Tathāgata was seen to accomplish right and perfect awakening and to expound this Dharma, so was it also within all the worlds of the ten directions.

The Auspicious Witness (2): Bodhisattvas of Other Quarters, All Named Samantabhadra, Come to Bear Witness

At that time, by the Buddha’s spiritual power and because the Dharma is of itself so, from beyond worlds to the number of the dust-motes of ten beyond-telling Buddha-lands in each of the ten directions, there came to this land bodhisattva-mahāsattvas to the number of the dust-motes of ten Buddha-lands, filling the ten directions, and they spoke thus:

“Well said, well said, sons of the Buddha! That you have been able to proclaim this profound Dharma of the greatest vows and the predictions of the Buddhas, the Tathāgatas! Sons of the Buddha! We are all of us alike named Samantabhadra, and we have each come to this land from the world Universal Victory, from the presence of the Tathāgata Universal Banner Sovereign; all of us, by the Buddha’s spiritual power, expound this Dharma in every place. Assemblies such as this, and what is spoken such as this — all are equal, with nothing added and nothing taken away. We have all come, borne by the Buddha’s awesome spiritual power, to this place of the Way to bear witness for you. Just as in this place of the Way we bodhisattvas to the number of the dust-motes of ten Buddha-lands have come to bear witness, so is it also within all the worlds of the ten directions.”

The Manner of Speaking the Verses: The Nine Wishes

At that time the bodhisattva-mahāsattva Samantabhadra, by the Buddha’s spiritual power and by the power of his own roots of good, contemplated the ten directions and on to the whole Dharma realm — wishing to reveal the bodhisattva practice, wishing to proclaim the realm of the Tathāgata’s awakening, wishing to speak of the realm of the great vows, wishing to speak of the number of kalpas of all worlds, wishing to make clear that the Buddhas appear according to the time, wishing to speak of how the Tathāgata appears for those beings whose faculties have ripened and causes them to make offerings, wishing to make clear that the Tathāgata’s coming into the world is not in vain, wishing to make clear that the roots of good that are planted must surely obtain their fruit, wishing to make clear that bodhisattvas of great awesome virtue manifest their form and expound the Dharma for all beings and cause them to awaken — and thereupon he spoke these verses:

The Long Verses (1): The Charge to Listen and the Promise to Speak (Verses One to Five)

“You should rejoice and cast away the coverings (the afflictions that cover the mind over), and with one mind reverently listen — listen to the vows and the practices of the bodhisattvas. The bodhisattvas of old, those most surpassing lions among men, the practices that they cultivated I shall proclaim in order. I shall speak too of the number of kalpas, of worlds and of deeds, and of the World-Honored Ones beyond compare who arose therein. The Buddhas of the past such as these appeared in the world with great vows — in what manner did they extinguish the manifold sufferings of beings? All the lions of discourse (the Buddhas, who expound the Dharma fearless as a lion), all that they practiced was continuous and complete; they gained the Buddha’s dharma of sameness, the realm of omniscience.

The Long Verses (2): The Original Vows of the Buddhas of the Past (Verses Six to Ten)

“Seeing all the lions among men of ages past send forth a net of great light that shone universally upon the worlds of the ten directions, they pondered and gave rise to this vow: ‘I shall be a lamp for the world, furnished with the Buddha’s merits, his ten powers, and omniscience. All the beings there are burn in the flames of the three poisons, greed, anger, and folly; I shall deliver every one of them and cause the sufferings of the evil destinies to be extinguished.’ Having made a vow such as this, firm and not turning back, they cultivated the bodhisattva practice in its fullness and gained the ten unobstructed powers. Having made a vow such as this, they practiced without shrinking back, and nothing that they did fell empty; this it is that is called a lion of discourse.

The Long Verses (3): The Promise to Speak of the Practices of the Buddhas of the Three Times (Verses Eleven to Seventeen)

“Within a single Worthy Kalpa a thousand Buddhas arise in the world; all their universal eyes (the eye that beholds all things universally) I shall proclaim in order. As it is within a single Worthy Kalpa, so it is also within measureless kalpas; the practices of those Buddhas yet to come I shall set forth and proclaim. As it is with one seed-kind of Buddha-land (lands that form a kind), so it is also with measureless Buddha-lands; the World-Honored Ones of ten powers yet to come, their practices I this day proclaim. The Buddhas arise in the world in order, according to the vows they made and according to their names, according to the predictions they received and according to their spans of life; according to the true Dharma they cultivated, single-mindedly seeking the unobstructed way; according to the beings they transformed, the true Dharma abiding in the world; according to the Buddha-lands they purified, the beings they transformed, and the Dharma-wheels they turned, expounding at the time to speak and at the time not to speak, purifying the flocks of beings in order; and according to the deeds, the conduct, and the faith and understanding of beings, higher, middling, and lower, they teach and transform them and cause them to cultivate.

The Long Verses (4): Entering This Wisdom and Cultivating, Ever Doing the Deeds of Samantabhadra (Verses Eighteen to Twenty-Four)

“Entering wisdom such as this and cultivating the most surpassing practice therein, they ever do the deeds of Samantabhadra and widely deliver beings. Their bodily action is without hindrance, their verbal action wholly pure, and the conduct of their mind is so likewise, throughout the three times without exception. The bodhisattva cultivating in this way brings the way of Samantabhadra to its end and brings forth the sun of pure wisdom that shines universally upon the Dharma realm. The kalpas of ages to come and lands beyond telling he knows wholly in a single thought, yet has no discriminating view of them. If a practitioner can enter a ground most surpassing such as this, these dharmas of the bodhisattva I shall speak in small part. His wisdom is without bound; he penetrates the Buddha’s realm; into all he can well enter, and what he practices does not turn back. Furnished with the wisdom of Samantabhadra, fulfilling the vows of Samantabhadra, entering a wisdom beyond compare — their practice I shall now proclaim.

The Long Verses (5): One Mote Holding the Lands (Verses Twenty-Five to Thirty-One)

“Within a single mote of dust the worlds are wholly seen; should beings hear this word, they would be confounded and their minds go mad. As it is within a single mote of dust, so it is with all motes of dust; the worlds enter wholly therein — a thing beyond conceiving. Within each single mote of dust there are the dharmas of the ten directions and of the three times, and the Buddha-lands they lead to are all measureless, yet the bodhisattva can distinguish and know them all. Within each single mote of dust there are measureless kinds of Buddha-land, kinds upon kinds without measure, and among them there is not one that he does not know. Whatever marks of difference there are within the Dharma realm, and the several distinct kinds of destiny, he can distinguish and know them all. Entering deeply into a subtle and fine wisdom, he distinguishes the worlds, and the forming and the breaking of all kalpas he can clearly proclaim. He knows the length and the shortness of the kalpas; the three times are a single thought; the sameness and the difference of the manifold practices he can distinguish and know.

The Long Verses (6): The Breadth and Narrowness, the Forming and Breaking of the Worlds (Verses Thirty-Two to Forty-One)

“Entering deeply into the worlds — the vast and the not vast — within one body there are measureless Buddha-lands, and within one Buddha-land there are measureless bodies. Of all the worlds of differing kinds within the ten directions, that vast and measureless aspect he can wholly know. Of the measureless lands within all the three times, with a most profound wisdom in its fullness he wholly knows their forming and their ruin. Among the worlds of the ten directions, some are forming and some are breaking; such things cannot be told to the end, yet the worthy penetrate them all deeply. Some lands are adorned and dressed with manifold marks of ground, and the recompense of the destinies is so likewise; this is by reason of the purity of deeds. Some worlds have measureless kinds of defilement; this is what beings have brought upon themselves, and all of it is according to their conduct. Measureless and boundless Buddha-lands he knows to be one Buddha-land; entering the Buddha-lands in this way, their number cannot be known. All the worlds enter wholly within a single Buddha-land, yet the worlds do not thereby become one, nor is there any confusion. Worlds there are that face upward and that lie inverted, some high and some again low; all this is wrought by the conceivings of beings, and the bodhisattva can distinguish and know it all. The worlds broad and wide, measureless and without bound, he knows the many to be one and knows the one to be many.

The Long Verses (7): The Wisdom of Samantabhadra Knowing the Lands and the Transformations (Verses Forty-Two to Forty-Eight)

“The sons of the Buddha who are Samantabhadra can, by the wisdom of Samantabhadra, know the number of the Buddha-lands, a number that has no bound. They know the transformation of the worlds, the transformation of Buddha-lands, the transformation of beings, the transformation of dharmas, and the transformation of Buddhas, and all of it to the end. Of all the worlds, Buddha-lands subtle and fine and Buddha-lands vast, the manifold and differing adornments are all brought forth by deeds. The measureless sons of the Buddha study well and enter the Dharma realm; the power of their spiritual penetrations is sovereign and pervades the ten directions. Taking kalpas equal in number to beings to speak the names of those worlds, one could not speak them to the end, save only by the Buddha’s revealing. The worlds, and the manifold names of the Tathāgatas — though measureless kalpas pass, they cannot be spoken to the end. How much less the most surpassing wisdom, the dharma of the Buddhas of the three times — born from the Dharma realm, filling the ground of the Tathāgata!

The Long Verses (8): Knowing Wholly the Buddha-Work of the Three Times (Verses Forty-Nine to Fifty-Five)

“With mindfulness pure and unobstructed, with wisdom boundless and unobstructed, he distinguishes and proclaims the Dharma realm and gains the farther shore. The worlds of the past, the vast and the subtle and fine, and those adorned by cultivation, he can wholly know in a single thought. The lions among men therein cultivate the manifold practices of a Buddha, accomplish right and perfect awakening, and display sovereign powers of every kind. Of the measureless kalpas in order to come in ages hereafter such as these, all the most honored among men, the bodhisattva can know them all. All their practices and vows and all their realms, thus diligently cultivated, and their accomplishing right awakening therein. He knows too their assemblies, their spans of life, and the beings they transform, and with these gateways of Dharma he turns the Dharma-wheel for the multitude. The bodhisattva knowing in this way dwells in the ground of the practice of Samantabhadra; his wisdom is wholly clear, and he brings forth all Buddhas.

The Long Verses (9): The Buddhas of the Present and the Unobstructed Faculties (Verses Fifty-Six to Sixty-Two)

“All the Buddha-lands gathered within the present age — he enters deeply into these Buddha-lands and penetrates the Dharma realm. All the Buddhas now within those worlds are sovereign in the Dharma and unobstructed in their speech. He knows too their assemblies, their pure lands, and their power of responsive transformation, and through measureless koṭis of kalpas he ever ponders this matter. All the awesome spiritual power of the Most Honored Ones who tame the world, and their inexhaustible treasury of wisdom — he can know it all. He brings forth the unobstructed eye, the unobstructed ear, nose, and body, and the unobstructed broad and long tongue that can gladden the multitude. The most surpassing unobstructed mind, vast and universally pure, its wisdom filling all things, wholly knows the dharmas of the three times. He studies well all transformations — the transformation of Buddha-lands, the transformation of beings, the transformation of worlds, the transformation of taming — and reaches to the end the farther shore of transformation.

The Long Verses (10): The World Is but Conceiving, Like a Dream, Like a Shadow (Verses Sixty-Three to Seventy-Two)

“The manifold distinctions of the world are all set up by reason of conceiving; entering the Buddha’s wisdom of means, he is wholly clear about all of it. The assemblies cannot be told to the end; to each and every one he manifests his own body, causing them all to see the Tathāgata, and delivers boundless beings. The most profound wisdom of the Buddhas is like the sun appearing in the world; within all lands it manifests universally and without ceasing. He comprehends that the worlds are but names supposed and have no substance, and that beings and the worlds are like a dream, like a shadow cast by light. Toward the dharmas of the worlds he does not give rise to a discriminating view; and one who is good at leaving discrimination behind does not see any discrimination left to leave. Measureless and numberless kalpas, understood, are a single thought; and knowing that the thought too is without the mark of a thought, in this way he sees the world. Measureless lands he passes wholly beyond in a single thought; passing through measureless kalpas, he has never stirred from his own place. Kalpas beyond telling are but a moment’s while; do not see them as long or short — in the end it is a dharma of a kṣaṇa. The mind dwells in the world and the world dwells in the mind; concerning this he does not falsely rouse the discrimination of two and not-two. Beings, the worlds, the kalpas, the Buddhas, and the dharmas of the Buddhas — all are like a conjuring, and the Dharma realm is wholly equal.

The Long Verses (11): Arising from Conditions Without Clinging, and the Dharma-Body Everywhere Present (Verses Seventy-Three to Eighty-Five)

“Within the Buddha-lands of the ten directions he manifests measureless bodies universally, knowing that the body arises from conditions and in the end clings to nothing. The lions among men who appear by reason of a wisdom that is not two do not cling to the dharma that is not two, and know that the not-two is not two either. He knows that the worlds are like a shimmering mirage, like a shadow cast by light, like an echo, and again like a dream, like a conjuring, like a transformation. According and entering in this way, he comes to where the Buddhas walk, accomplishes the wisdom of Samantabhadra, and shines universally upon the deep Dharma realm. The defiling attachment to beings and to Buddha-lands he can wholly cast away, and rousing the mind of great compassion he universally purifies the worlds. The bodhisattva ever holds right mindfulness, mindful of the wondrous Dharma of the lion of discourse; pure as space, he rouses great means. Seeing that the world is ever in delusion and inversion, he rouses the mind to deliver them all; what he practices is wholly pure and pervades the Dharma realms. The Buddhas and the bodhisattvas, the Buddha-dharma and the dharmas of the world — if one sees them as they really are, there is no difference in any of it. The treasury of the Tathāgata’s dharma-body enters universally within the world; though it is within the world, it clings to nothing in the world. It is as with pure water: the reflected image within it has no coming and no going; the dharma-body pervades the world, and one should know that it is so likewise. Having in this way left defiling attachment behind, body and world are both pure, still and clear as space, and all is without arising. He knows that the body has no ending, is without arising and without ceasing, is neither permanent nor impermanent, yet displays itself within the worlds. He extinguishes the wrong views and reveals the right view; the nature of dharmas has no coming and no going, and he does not cling to a self or to what belongs to a self.

The Long Verses (12): The Simile of the Skilled Conjurer, and Measure and Measurelessness (Verses Eighty-Six to Ninety)

“It is as with a skilled conjurer who displays things of every kind: when they come there is nowhere they come from, and when they go there is nowhere they go to. The nature of a conjuring is not something measured, nor yet something measureless; and within that great assembly he displays both the measured and the measureless. With this still and settled mind he cultivates the roots of good and brings forth all Buddhas, neither measured nor measureless. The measured and the measureless are all alike false conceiving; comprehending all the destinies, he clings neither to measure nor to measurelessness. The most profound dharma of the Buddhas is vast and deeply still; with a most profound and measureless wisdom he knows the most profound destinies.

The Long Verses (13): The Practice of Compassion Wherein Wisdom Is Great — Making the Unsettled Settled (Verses Ninety-One to One Hundred)

“The bodhisattva leaves delusion and inversion behind, his mind ground pure and ever continuous, and skillfully, by the power of spiritual penetrations, delivers measureless beings. Those not yet settled he makes settled; to those already settled he displays the place of the Way; in this way he pervades the Dharma realm, and his mind clings to nothing. He does not dwell within the real limit (the limit of suchness), nor does he enter nirvāṇa; in this way he pervades the world and awakens the flocks of beings. The number of dharmas and the number of beings he knows and yet does not cling to; he rains down the rain of Dharma universally and fully moistens the worlds. Universally within all worlds, thought after thought he accomplishes right awakening, and yet still cultivates the bodhisattva practice and has never turned back. The manifold bodies of the world he wholly knows, every one; knowing in this way the dharma of the body, he gains the body of the Buddhas. He knows universally all beings, all kalpas, and all Buddha-lands; the ten directions are without shore, and the sea of his wisdom enters everywhere. The bodies of beings are measureless; to each and every one he manifests his own body; the body of the Buddha is without bound, and the wise can behold it all. What is known in a single thought — therein the Tathāgatas appear; through measureless kalpas one could not exhaust the praising of it. The Buddhas can display their bodies and enter parinirvāṇa in place after place; within a single thought there are measureless ones, and their relics too are each and every one distinct.

The Long Verses (14): Dwelling in the Practice of Samantabhadra and in the Wisdom of Samantabhadra (Verses One Hundred and One to One Hundred and Five)

“Among the ages to come such as these, if there be any who seek the fruit of Buddhahood, those measureless minds of awakening his decisive wisdom knows them all. All the Tathāgatas there are within the three times such as these he can wholly know; this it is that is named dwelling in the practice of Samantabhadra. Distinguishing and knowing in this way the measureless grounds of practice, he enters the place of wisdom, and his wheel does not turn back. A wisdom wondrous and vast, entering deeply into the Tathāgata’s realm, and having entered it not turning back — this it is that is called the wisdom of Samantabhadra. All the most surpassing World-Honored Ones enter universally into the Buddha’s realm, cultivate without turning back, and gain unsurpassed awakening.

The Long Verses (15): All Arise from One’s Own Conceiving (Verses One Hundred and Six to One Hundred and Thirteen)

“Measureless and boundless minds, and their several distinct deeds, are all heaped up by conceiving, and the bodhisattva knows them all alike. The defiled and the undefiled, the mind of the learner and the mind of the adept, minds beyond telling — thought after thought he knows them all. He knows that they are neither one nor two, neither defiled nor pure, nor yet confused, and that all arise from one’s own conceiving. In this way he sees clearly all beings, whose minds’ conceivings are each unlike the rest, and thereby the manifold worlds arise. By means such as these he cultivates the most surpassing practices and is born by transformation from the Buddha-dharma, and thereby gains the name Samantabhadra. Beings all falsely rouse conceivings of the good and the evil destinies, and thereby are born in the heavens or fall again into the hells. The bodhisattva contemplates that the world arises from false conceiving and from deeds; and since false conceiving is without bound, the world too is measureless. All the lands are what the net of conceiving displays; and because there is a means like a net of conjuring, in a single thought he can enter them all.

The Long Verses (16): The Equal Entering of the Faculties, and the Concluding Word (Verses One Hundred and Fourteen to One Hundred and Twenty-One)

“The eye, the ear, the nose, the tongue, and the body, and the faculty of mind likewise; the conceivings of the world are each distinct, yet the bodhisattva can enter them all alike. Into the realm of each single eye measureless eyes can enter; their manifold natures are distinct, measureless and not to be told to the end. What is seen is without difference, nor is there any confusion; each according to his own deeds receives and uses its recompense. The power of Samantabhadra is measureless, and he knows all of that; all the realms of the eye his great wisdom can wholly enter. The worlds such as these he can wholly distinguish and know, and he cultivates all practices and has never turned back. The Buddha speaks, beings speak, and the lands too speak; throughout the three times it is spoken thus, and he wholly knows the manifold of it. Within the past there is the future, and within the future the present; the three times behold one another, and each and every one is clear. In measureless ways such as these he awakens the worlds; of the means of omniscience, the bound cannot be got.”

品三十七如來出現品 · 序請分The Appearance of the Tathāgata · Prologue and Request

全文五層 →Full five layers →

白話Vernacular

加分（一）：眉間放光——名為如來出現

那時候，世尊從眉間白毫相中放出大光明，名叫：如來出現，有無量百千億那由他阿僧祇的光明作為它的眷屬（隨從的光）。這光普遍照耀十方窮盡虛空法界的一切世界，向右繞行十匝，顯現如來無量的自在，覺悟無數的菩薩眾，震動一切十方世界，除滅一切諸惡道的苦，掩映遮蔽一切諸魔的宮殿，顯示一切諸佛如來坐在菩提座上成就等正覺、以及一切道場的眾會；作完這些事之後，又回來右繞菩薩的眾會，進入如來性起妙德菩薩的頭頂。

加分（二）：大眾生念——必當演說甚深大法

那時候，這道場的一切大眾身心踊躍，生起大歡喜，這樣想著：「太稀奇、太少有了！今天如來放出大光明，一定將要演說甚深的大法。」

加分（三）：妙德致敬——蓮華座上偏袒右肩

那時候，如來性起妙德菩薩在蓮華座上，偏袒右肩（露出右肩，表示恭敬），右膝跪地，合起雙掌，一心朝向佛而說出偈頌：

妙德十偈（一–五）：讚佛——功德・妙相・威神・平等・同性

「正覺的功德與大智慧顯發出來，普遍通達一切境界而到達彼岸，與過去現在未來三世的諸如來平等無二，所以我今天恭敬頂禮。

「已經登上了無相境界的彼岸，卻又示現微妙相好莊嚴的身，放出離垢的千種光明，破除魔軍使他們全部消盡。

「十方所有的一切世界，都能震動而沒有遺漏，卻不曾令一個眾生驚恐怖畏，善逝（佛的德號，好去而不再來受生者）的威神之力就是這樣。

「虛空與法界，其性平等，如來已經能夠這樣安住其中，一切含有生命的眾生無量無數，都使他們滅除惡業、除去種種垢染。

「經歷無數劫的苦行勤勞，成就了最上的菩提之道，對於一切境界，智慧沒有阻礙，與一切佛同一體性。

妙德十偈（六–十）：請法——領旨・領眾・歎眾・敘佛令請・求說主

「導師放出這道大光明，震動十方諸世界，已經顯現無量的神通之力，而又回過頭來進入我的身中。

「在決定不移的法中能夠善巧修學的，無量的菩薩都來聚集了，使我發起請問佛法的心，所以我今天請問法王。

「今天這場法會的大眾都清淨，善能度脫世間的眾生，智慧無邊而不染不著，這樣的賢良殊勝者都來聚集了。

「利益世間的至尊導師，智慧與精進都無有限量，今天以光明照耀大眾，使我請問無上之法。

「誰能對於大仙（佛）的甚深境界，真實而完備地開演出來？誰是如來的法長子（承繼法脈的長嗣）？世間的至尊導師願您顯示！」

加分（四）：口中放光——名為無礙無畏

那時候，如來就從口中放出大光明，名叫：無礙無畏，有百千億阿僧祇的光明作為它的眷屬。這光普遍照耀十方窮盡虛空與法界平等的一切世界，向右繞行十匝，顯現如來種種的自在，開悟無量的菩薩眾，震動一切十方世界，除滅一切諸惡道的苦，掩映遮蔽一切諸魔的宮殿，顯示一切諸佛如來坐在菩提座上成就等正覺、以及一切道場的眾會；作完這些事之後，又回來右繞菩薩的眾會，進入普賢菩薩摩訶薩的口中。

加分（五）：加益——身與師子座過本百倍

這光進入之後，普賢菩薩的身體以及他的師子座，超過原先的、也超過其他菩薩的身與座一百倍，只有如來的師子之座除外。

本分（一）：徵事而問——是何瑞相

那時候，如來性起妙德菩薩問普賢菩薩摩訶薩說：「佛子！佛所示現的廣大神變，使諸菩薩都生歡喜，不可思議，世間沒有人能知曉，這是什麼樣的瑞相呢？」

本分（二）：引例以答——往昔見此神變即說出現法門

普賢菩薩摩訶薩說：「佛子！我在往昔見到諸位如來、應（應供）、正等覺示現像這樣的廣大神變，接著就宣說如來出現的法門。依我思量推度，今天示現這個相，應當是要說那個法。」

本分（三）：表瑞證成——大地震動·問法光明

說這話的時候，一切大地全都震動，出生無量的問法光明。

請分（一）：總舉法請——應云何知出現之法

那時候，性起妙德菩薩問普賢菩薩說：「佛子！菩薩摩訶薩應當怎樣了知諸佛如來、應、正等覺出現之法呢？願您為我宣說！

請分（二）：歎眾堪聞——此諸菩薩眾會之德

「佛子！這裡的無量百千億那由他菩薩眾會，都已長久修習清淨之業，正念與智慧成就，到達了究竟大莊嚴的彼岸，具備一切佛威儀的行止，正念諸佛不曾忘失，以大悲心觀察一切眾生，決定了知諸大菩薩神通的境界，已經得到諸佛神力的加持，能夠領受一切如來的妙法；具備這樣種種無量的功德，都已經來聚集了。

請分（三）：歎說主具德——汝已成就十事

「佛子！您已經曾經在無量百千億那由他佛的座下承事供養，成就了菩薩最上的妙行，對於種種三昧之門都得自在，深入一切佛祕密之處，了知諸佛之法，斷除大眾的疑惑，為諸如來的神力所加持，了知眾生的根器，隨他們所愛樂的而為他們宣說真實解脫之法，隨順佛的智慧演說佛法而到達彼岸，有這樣種種無量的功德。

請分（四）：標章別請——十事願皆為說

「善哉，佛子！願您宣說如來、應、正等覺出現之法，以及身相、言音、心意境界，所行持的行，成就佛道、轉大法輪，乃至示現進入般涅槃，見到、聽聞、親近佛所生的善根；像這樣種種事，願您都為我們宣說！」

請分（五）：重頌之緣起

那時候，如來性起妙德菩薩想要再次闡明這個義理，朝向普賢菩薩而說出偈頌：

偈請（一）：讚德標請

「善哉！無礙的大智慧者，善能覺悟無邊平等的境界，願您宣說無量的佛所行持之法，佛子們聽了都會欣喜慶幸！

偈請（二–五）：舉法別請——入・身語心・境界所行・成道轉法涅槃・見聞聞名

「菩薩要怎樣隨順而契入，諸佛如來出興於世的法門？如何是佛的身、語、心的境界？以及所行之處，願您都宣說！

「諸佛如何成就正覺？如來如何轉動法輪？善逝如何進入般涅槃？大眾聽了心生歡喜。

「若有人見到佛這位大法王，親近而增長種種善根，願您宣說那些功德之藏，眾生見了佛能獲得什麼？

「若有人得以聽聞如來的名號，無論是佛現在住世、或是已經涅槃，對那福德之藏生起深信，會有什麼樣的利益？願您宣說！

偈請（六–十）：歎德勸請——合掌瞻仰・請因喻・眾會難遇・渴仰開演

「這些菩薩都合起掌來，瞻仰如來、瞻仰您、也看著我，那大功德海一般的境界，能清淨眾生的您願為我們宣說！

「願您以因緣以及譬喻，演說微妙之法相應的義理，眾生聽了發起大心，疑惑斷盡、智慧清淨如同虛空。

「如同遍於一切國土之中，諸佛所示現的莊嚴之身，願您以微妙的音聲以及因緣譬喻，開示佛的菩提也如同那樣。

「十方千萬的諸佛國土，經過億那由他無量劫，像今天所聚集的這些菩薩眾，在那一切處所也都難以得見。

「這些菩薩都恭恭敬敬，對於微妙的義理生起渴仰，願您以清淨之心完備地開演，如來出現的廣大之法！」

許說：普賢告眾

那時候，普賢菩薩摩訶薩告訴如來性起妙德等諸位菩薩大眾說：

The Portion of Empowerment (1): The Light Sent Forth from Between the Brows — Named The Appearance of the Tathāgata

At that time the World-Honored One sent forth from the mark of the white hair between his brows a great light, named: The Appearance of the Tathāgata, having measureless hundreds of thousands of koṭis of nayutas of asaṃkhyeyas of lights for its retinue (the lights that attend upon it). This light shone universally upon all the worlds of the ten directions to the ends of empty space and of the Dharma realm, circled to the right ten times, made manifest the measureless mastery of the Tathāgata, awakened uncountable hosts of bodhisattvas, quaked all the worlds of the ten directions, removed the suffering of all the evil destinies, overshadowed and eclipsed the palaces of all the Māras, and showed forth all the buddhas and tathāgatas seated upon the seat of awakening accomplishing right and equal awakening, together with the assemblies of all the places of awakening; and having done these things, it came back and circled the assembly of bodhisattvas to the right, and entered the crown of the head of the bodhisattva Wondrous Virtue of the Tathāgata’s Nature-Arising.

The Portion of Empowerment (2): The Great Assembly Gives Rise to the Thought — He Will Surely Expound the Very Deep Great Dharma

At that time the whole great assembly of this place of awakening, exulting in body and mind, gave rise to great joy, and thought in this way: “How very rare, how seldom met with! Today the Tathāgata has sent forth a great light; he will surely expound the very deep great Dharma.”

The Portion of Empowerment (3): Wondrous Virtue Pays His Respects — Upon the Lotus Seat He Bares His Right Shoulder

At that time the bodhisattva Wondrous Virtue of the Tathāgata’s Nature-Arising, upon the lotus seat, bared his right shoulder (uncovering the right shoulder, as a token of reverence), set his right knee upon the ground, joined his palms together, and with a single mind faced the Buddha and spoke these verses:

The Ten Verses of Wondrous Virtue (1–5): Praise of the Buddha — His Merit · His Wondrous Marks · His Awesome Spiritual Power · His Evenness · His Sameness of Nature

“The merit of right awakening and its great wisdom have come forth into the open, penetrating all objects universally and reaching the further shore, equal and not two with the tathāgatas of the three times, past, present, and future — and therefore I now bow my head in reverence.

“He has already ascended the further shore of the markless object, and yet he manifests a body adorned with subtle marks, sending forth a thousand kinds of light free of defilement, breaking the armies of Māra and causing them all to be spent.

“All the worlds there are in the ten directions he is able to quake, with none of them left out, and yet he has never once made a single sentient being afraid or terrified — such is the awesome spiritual power of the Well-Gone One (a title of the Buddha’s virtue: one who has gone well and does not come again to take birth).

“Empty space and the Dharma realm are even in their nature, and the Tathāgata is already able to abide thus within them; all beings that hold life within them are measureless and numberless, and he causes them all to extinguish evil deeds and to be rid of every defilement.

“Through numberless kalpas of ascetic practice and toil he accomplished the highest path of awakening; toward all objects his wisdom is without obstruction, and he is one in substance-nature with all buddhas.

The Ten Verses of Wondrous Virtue (6–10): The Request for the Dharma — Receiving the Intent · Leading the Assembly · Praising the Assembly · Relating That the Buddha Bids Him Ask · Seeking the One Who Is to Expound

“The Guide has sent forth this great light, quaking the worlds of the ten directions; he has made manifest measureless power of spiritual penetration, and it has turned back again and entered into my body.

“Those who are able to study skillfully within the Dharma that is settled and unmoving — measureless bodhisattvas — have all come and gathered here, causing me to give rise to the mind that asks about the Dharma; and therefore I now put my question to the Dharma King.

“The great assembly of this Dharma gathering today are all pure, and are well able to deliver the sentient beings of the world; their wisdom is boundless and neither defiled nor attached — worthy and surpassing ones such as these have all come and gathered here.

“Most honored Guide who benefits the world, whose wisdom and whose vigor are alike without limit, today with his light he shines upon the great assembly, causing me to ask about the unsurpassed Dharma.

“Who is able, concerning the very deep object of the Great Sage (that is, the Buddha), to open it out truly and completely? Who is the eldest son in the Dharma of the Tathāgata (the eldest heir who succeeds to the line of the Dharma)? Most honored Guide of the world, may you show him to us!”

The Portion of Empowerment (4): The Light Sent Forth from His Mouth — Named Unobstructed and Fearless

At that time the Tathāgata then sent forth from within his mouth a great light, named: Unobstructed and Fearless, having hundreds of thousands of koṭis of asaṃkhyeyas of lights for its retinue. This light shone universally upon all the worlds of the ten directions to the ends of empty space and equal to the Dharma realm, circled to the right ten times, made manifest the manifold mastery of the Tathāgata, opened and awakened measureless hosts of bodhisattvas, quaked all the worlds of the ten directions, removed the suffering of all the evil destinies, overshadowed and eclipsed the palaces of all the Māras, and showed forth all the buddhas and tathāgatas seated upon the seat of awakening accomplishing right and equal awakening, together with the assemblies of all the places of awakening; and having done these things, it came back and circled the assembly of bodhisattvas to the right, and entered the mouth of the bodhisattva-mahāsattva Samantabhadra.

The Portion of Empowerment (5): The Benefit — His Body and His Lion Seat Surpass What They Were a Hundredfold

When this light had entered, the body of the bodhisattva Samantabhadra and his lion seat surpassed what they had been before, and surpassed the bodies and seats of the other bodhisattvas, a hundredfold — only the lion seat of the Tathāgata excepted.

The Main Portion (1): Asking About the Matter — What Auspicious Sign Is This

At that time the bodhisattva Wondrous Virtue of the Tathāgata’s Nature-Arising asked the bodhisattva-mahāsattva Samantabhadra, saying: “Son of the Buddha! The vast spiritual transformation that the Buddha has manifested, which causes the bodhisattvas all to give rise to joy, is inconceivable, and there is none in the world able to know it — what auspicious sign is this?”

The Main Portion (2): Answering by Citing a Precedent — In Ages Past He Saw This Spiritual Transformation, and the Gate of the Appearance Was Then Expounded

The bodhisattva-mahāsattva Samantabhadra said: “Son of the Buddha! In ages past I saw the Tathāgatas, the Arhats (those worthy of offerings), the Perfectly Awakened Ones, manifest a vast spiritual transformation such as this, and thereupon they expounded the gate of the Dharma of the appearance of the Tathāgata. As I reckon and weigh it, that this sign is manifested today must mean that that Dharma is to be expounded.”

The Main Portion (3): The Auspicious Sign Confirms It — The Great Earth Quakes · The Light of Asking About the Dharma

While these words were being spoken, the whole great earth quaked entirely, and there came forth measureless lights of asking about the Dharma.

The Portion of Request (1): Raising the Dharma in General — How Should the Dharma of the Appearance Be Known

At that time the bodhisattva Wondrous Virtue of the Nature-Arising asked the bodhisattva Samantabhadra, saying: “Son of the Buddha! How should a bodhisattva-mahāsattva know the dharma of the appearance of the buddhas, the Tathāgatas, the Arhats, the Perfectly Awakened Ones? May you expound it for me!

The Portion of Request (2): Praising the Assembly as Fit to Hear — The Virtues of This Assembled Host of Bodhisattvas

“Son of the Buddha! These measureless hundreds of thousands of koṭis of nayutas of assembled hosts of bodhisattvas have all long cultivated pure deeds; their right mindfulness and their wisdom are accomplished; they have reached the further shore of the ultimate great adornment; they are furnished with the deportment and conduct of all buddhas; they are rightly mindful of the buddhas and have never once forgotten them; with a mind of great compassion they contemplate all sentient beings; they know with certainty the objects of the spiritual penetrations of the great bodhisattvas; they have already obtained the empowerment of the spiritual power of the buddhas, and are able to receive the wondrous Dharma of all tathāgatas; furnished with measureless merits of every kind such as these, they have all already come and gathered here.

The Portion of Request (3): Praising the One Who Is to Expound as Furnished with Virtue — You Have Accomplished Ten Things

“Son of the Buddha! You have already, in ages past, attended upon and made offerings to measureless hundreds of thousands of koṭis of nayutas of buddhas; you have accomplished the highest wondrous practice of a bodhisattva; in the manifold gates of samādhi you have gained mastery; you have entered the secret places of all buddhas; you know the dharmas of the buddhas; you cut off the doubts of the assembly; you are empowered by the spiritual power of the tathāgatas; you know the faculties of sentient beings, and expound for them, according to what they delight in, the dharma of true liberation; you follow the wisdom of the Buddha in expounding the Dharma of the Buddha and thereby reach the further shore — you have measureless merits of every kind such as these.

The Portion of Request (4): Setting Out the Headings and Asking Separately — Ten Matters, May You Expound Them All

“It is good, son of the Buddha! May you expound the dharma of the appearance of the Tathāgatas, the Arhats, the Perfectly Awakened Ones, together with the marks of his body, the sounds of his speech, the object of his mind and thought, the practice that he practises, his accomplishing of the way of the Buddha, his turning of the great wheel of the Dharma, and even his manifesting of entry into parinirvāṇa, and the roots of goodness born of seeing him, hearing of him, and drawing near to him; matters of every kind such as these — may you expound them all for us!”

The Portion of Request (5): The Occasion of the Verses in Repetition

At that time the bodhisattva Wondrous Virtue of the Tathāgata’s Nature-Arising, wishing to make this meaning clear once again, turned toward the bodhisattva Samantabhadra and spoke these verses:

The Verses of Request (1): Praising His Virtue and Stating the Request

“It is good! You of unobstructed great wisdom, who can awaken well to the boundless and even object, may you expound the measureless dharmas that the Buddha upholds in practice — the sons of the Buddha, hearing them, will all rejoice and count themselves fortunate!

The Verses of Request (2–5): Raising the Dharmas and Asking Separately — Entering · Body, Speech, and Mind · The Object and What Is Practised · Accomplishing the Way, Turning the Dharma, Parinirvāṇa · Seeing, Hearing, and Hearing the Name

“How is a bodhisattva to accord with and enter the gate of the Dharma of the buddhas and tathāgatas arising in the world? What is the object of the Buddha’s body, of his speech, and of his mind? And the places wherein he practises — may you expound them all!

“How do the buddhas accomplish right awakening? How does the Tathāgata turn the wheel of the Dharma? How does the Well-Gone One enter parinirvāṇa? The great assembly, hearing it, will give rise to joy in their hearts.

“If any should see the Buddha, that great Dharma King, and draw near to him and increase every kind of root of goodness, may you expound those treasuries of merit — what may sentient beings obtain by seeing the Buddha?

“If any should get to hear the name of the Tathāgata, whether the Buddha is now abiding in the world or has already entered nirvāṇa, and should give rise to deep faith in that treasury of merit — what sort of benefit will there be? May you expound it!

The Verses of Request (6–10): Praising His Virtue and Urging the Request — Palms Joined and Gazing Up · Asking for Causes and Similes · This Assembly Is Hard to Meet · Thirsting for the Exposition

“These bodhisattvas have all joined their palms together, gazing up at the Tathāgata, gazing up at you, and looking to me as well; that object which is like a great ocean of merit — you who are able to purify sentient beings, may you expound it for us!

“May you, by causes and conditions and by similes, expound the meaning that answers to the subtle and wondrous Dharma, so that sentient beings, hearing it, may give rise to the great mind, their doubts wholly cut off and their wisdom pure as empty space.

“Just as, throughout all the lands, there are the adorned bodies that the buddhas manifest, so may you, by a subtle and wondrous voice and by causes and similes, disclose the awakening of the Buddha in that same way.

“Through the thousands and tens of thousands of buddha-lands of the ten directions, and through koṭis of nayutas of measureless kalpas, a host of bodhisattvas such as have gathered here today would be hard to see in all those places.

“These bodhisattvas are all reverent and respectful, and toward the subtle and wondrous meaning they give rise to a thirsting longing; may you, with a pure mind, open it out completely — the vast Dharma of the appearance of the Tathāgata!”

The Permission to Expound: Samantabhadra Tells the Assembly

At that time the bodhisattva-mahāsattva Samantabhadra told the bodhisattva Wondrous Virtue of the Tathāgata’s Nature-Arising and the other great hosts of bodhisattvas, saying:

品三十七如來出現品 · 第一義出現之相The Appearance of the Tathāgata · The First Sense: The Marks of the Appearance

全文五層 →Full five layers →

白話Vernacular

出現第一相（一）：非一緣一事，十無量法門所成

（普賢菩薩摩訶薩對如來性起妙德等大眾說）

「佛子！這件事不可思議——所謂如來、應供、正等覺，是以無量之法而得出現的。為什麼呢？如來的出現，不是靠一個緣、也不是靠一件事就能成就；是以十種無量百千阿僧祇（極大之數）的事而得成就的。

「哪十種呢？所謂：過去無量劫中攝受一切眾生的菩提心所成就的緣故，過去無量清淨而殊勝的志願樂欲所成就的緣故，過去無量救護一切眾生的大慈大悲所成就的緣故，過去無量相續不斷的修行與誓願所成就的緣故，過去無量修集諸多福德智慧而心無厭足所成就的緣故，過去無量供養諸佛、教化眾生所成就的緣故，過去無量智慧方便的清淨之道所成就的緣故，過去無量清淨功德之藏所成就的緣故，過去無量莊嚴道法之智所成就的緣故，過去無量通達法義所成就的緣故。佛子！像這樣無量阿僧祇的法門圓滿了，才成就如來。

出現第一相（二）：大千興造喻——四風輪與四大智風輪

「佛子！譬如三千大千世界，不是靠一個緣、也不是靠一件事就能成就的，是以無量的緣、無量的事，才得以成就。所謂：興起遍布的大雲，降下滂沱的大雨，四種風輪相續而為所依。

「這四種是哪四種呢？第一名叫『能持』，因為它能承持大水的緣故；第二名叫『能消』，因為它能消減大水的緣故；第三名叫『建立』，因為它能建立一切處所的緣故；第四名叫『莊嚴』，因為它莊嚴、分布得樣樣善巧的緣故。像這樣，都是由眾生的共業（眾多有情共同感召的業力）以及諸菩薩的善根所生起的，使其中的一切眾生各自隨其所宜而得受用。

「佛子！像這樣無量的因緣，才成就三千大千世界；法的體性就是如此——沒有一個能生的，沒有一個能作的，沒有一個能知的，沒有一個能成的，然而那個世界卻得以成就。

「如來的出現也是這樣，不是靠一個緣、也不是靠一件事就能成就；是以無量的因緣、無量的事相，才得以成就。所謂：曾經在過去諸佛之處聽聞、受持廣大的法雲法雨，因此能生起如來四種大智風輪。

「哪四種呢？第一是『念持不忘陀羅尼（總持而不失）大智風輪』，因為它能承持一切如來的大法雲雨的緣故；第二是『出生止觀大智風輪』，因為它能消竭一切煩惱的緣故；第三是『善巧迴向大智風輪』，因為它能成就一切善根的緣故；第四是『出生離垢差別莊嚴大智風輪』，因為它能令過去所教化的一切眾生善根清淨，成就如來無漏善根之力的緣故。如來就是這樣成就等正覺的——法的體性就是如此，無生、無作而得成就。

「佛子！這就是如來、應供、正等覺出現的第一相，菩薩摩訶薩應當這樣了知。（第一相·大千興造喻·總喻）

出現第二相：洪霔大雨喻——唯大心能受

「再者，佛子！譬如三千大千世界將要形成的時候，有大雲降下大雨，名叫『洪霔』（滂沱極盛之雨）；一切方所都承受不了、承持不住，唯除大千世界將要形成的時候。

「佛子！如來、應供、正等覺也是這樣，興起大法雲，降下大法雨，名叫『成就如來出現』；一切二乘（聲聞、緣覺）心志狹小低劣，承受不了、承持不住，唯除諸大菩薩心相續之力（一念接一念相續不斷的堪受之力）。

「佛子！這就是如來、應供、正等覺出現的第二相，菩薩摩訶薩應當這樣了知。（第二相·洪霔大千喻）

出現第三相：雲雨無從喻——無來無去

「再者，佛子！譬如眾生因為業力的緣故，大雲降下雨來——它來時沒有從哪裡來，去時沒有到哪裡去。

「如來、應供、正等覺也是這樣，因為諸菩薩善根之力的緣故，興起大法雲，降下大法雨；也是沒有從哪裡來，沒有到哪裡去。

「佛子！這就是如來、應供、正等覺出現的第三相，菩薩摩訶薩應當這樣了知。（第三相·雲雨無從喻）

出現第四相：大雨難知喻——唯世間主能明了

「再者，佛子！譬如大雲降下滂沱大雨，大千世界的一切眾生，沒有誰能知道雨滴的數目；若想去算計，只會使他發狂。唯有大千世界之主——摩醯首羅（大自在天）——因為過去所修善根之力的緣故，乃至一滴雨也沒有不明明了了的。

「佛子！如來、應供、正等覺也是這樣，興起大法雲，降下大法雨；一切眾生、聲聞、獨覺都不能了知，若想去思量，心必定狂亂。唯除一切世間之主——菩薩摩訶薩——因為過去所修覺悟智慧之力的緣故，乃至一文一句進入眾生心中，沒有不明明了了的。

「佛子！這就是如來、應供、正等覺出現的第四相，菩薩摩訶薩應當這樣了知。（第四相·大雨難知喻）

出現第五相：大雨成敗喻——五種法雨之名

「再者，佛子！譬如大雲降雨的時候，有一種大雲雨名為『能滅』，能滅火災；有一種大雲雨名為『能起』，能起大水；有一種大雲雨名為『能止』，能止大水；有一種大雲雨名為『能成』，能成一切摩尼（寶珠）諸寶；有一種大雲雨名為『分別』，能分別三千大千世界。

「佛子！如來的出現也是這樣，興起大法雲，降下大法雨——有一種大法雨名為『能滅』，能滅一切眾生的煩惱；有一種大法雨名為『能起』，能起一切眾生的善根；有一種大法雨名為『能止』，能止一切眾生的見惑（由邪見而起之惑）；有一種大法雨名為『能成』，能成一切智慧法寶；有一種大法雨名為『分別』，能分別一切眾生的心之所樂。

「佛子！這就是如來、應供、正等覺出現的第五相，菩薩摩訶薩應當這樣了知。（第五相·大雨成敗喻）

出現第六相：一雨隨別喻——一味法水而說法無量

「再者，佛子！譬如大雲所雨的是一味之水，隨其所雨之處，卻有無量的差別。

「如來的出現也是這樣，降下大悲一味的法水，隨其所宜而說法，有無量的差別。

「佛子！這就是如來、應供、正等覺出現的第六相，菩薩摩訶薩應當這樣了知。（第六相·一雨隨別喻）

出現第七相：勝處先成喻——先菩薩次緣覺次聲聞次餘眾生

「再者，佛子！譬如三千大千世界初初形成的時候，先成就色界諸天的宮殿，其次成就欲界諸天的宮殿，其次成就人以及其餘眾生的種種住處。

「佛子！如來的出現也是這樣，先生起菩薩諸行的智慧，其次生起緣覺諸行的智慧，其次生起聲聞善根諸行的智慧，其次生起其餘眾生有為善根諸行的智慧。

「佛子！譬如大雲所雨是一味之水，只因諸眾生善根不同的緣故，所生起的宮殿種種不同。如來大悲一味的法雨，也隨眾生根器而有差別。

「佛子！這就是如來、應供、正等覺出現的第七相，菩薩摩訶薩應當這樣了知。（第七相·勝處先成喻）

出現第八相（一）：事別由因喻——蓮華表佛、十風輪成器

「再者，佛子！譬如世界初初將要形成的時候，有大水生起，遍滿三千大千世界；水上生出大蓮華，名叫『如來出現功德寶莊嚴』，遍覆水面，光照十方一切世界。那時，摩醯首羅天、淨居天等看見這朵華，就決定知道：在這一劫之中將有那麼多佛出興於世。

「佛子！那時，其中有風輪生起，名叫『善淨光明』，能成就色界諸天的宮殿。有風輪生起，名叫『淨光莊嚴』，能成就欲界諸天的宮殿。有風輪生起，名叫『堅密無能壞』，能成就大小諸輪圍山以及金剛山。有風輪生起，名叫『勝高』，能成就須彌山王。有風輪生起，名叫『不動』，能成就十座大山王。

「哪十座呢？所謂：佉陀羅山、仙人山、伏魔山、大伏魔山、持雙山、尼民陀羅山、目真隣陀山、摩訶目真隣陀山、香山、雪山。

「有風輪生起，名叫『安住』，能成就大地。有風輪生起，名叫『莊嚴』，能成就地天的宮殿、龍的宮殿、乾闥婆（天樂神）的宮殿。有風輪生起，名叫『無盡藏』，能成就三千大千世界的一切大海。有風輪生起，名叫『普光明藏』，能成就三千大千世界的諸摩尼寶。有風輪生起，名叫『堅固根』，能成就一切如意樹。

「佛子！大雲所雨的一味之水，本身並沒有分別；只因眾生善根不同的緣故，所以風輪不同；因為風輪有差別的緣故，所以世界有差別。

出現第八相（二）：無上大智光明（一光復有十見）

「佛子！如來的出現也是這樣，具足一切善根功德，放出無上大智光明，名叫『不斷如來種不思議智』，普照十方一切世界，給予諸菩薩一切如來灌頂之記——當成正覺，出興於世。

「佛子！如來出現，又有無上大智光明，名叫『清淨離垢』，能成就如來無漏無盡之智。又有無上大智光明，名叫『普照』，能成就如來普入法界的不思議智。又有無上大智光明，名叫『持佛種性』，能成就如來不傾動之力。又有無上大智光明，名叫『逈出無能壞』，能成就如來無畏無壞之智。又有無上大智光明，名叫『一切神通』，能成就如來諸不共法（唯佛獨有之法）與一切智智。又有無上大智光明，名叫『出生變化』，能成就如來令見者聞者親近者所生善根不失壞之智。又有無上大智光明，名叫『普隨順』，能成就如來無盡福德智慧之身，為一切眾生而作饒益。又有無上大智光明，名叫『不可究竟』，能成就如來甚深妙智，隨其所開悟，令三寶種永不斷絕。又有無上大智光明，名叫『種種莊嚴』，能成就如來相好莊嚴之身，令一切眾生都生歡喜。又有無上大智光明，名叫『不可壞』，能成就如來與法界、虛空界相等的殊勝壽命，沒有窮盡。

出現第八相（三）：此非如來神力所造

「佛子！如來大悲一味之水本無分別，只因諸眾生欲樂不同、根性各別，因而生起種種大智風輪，令諸菩薩成就如來出現之法。

「佛子！一切如來同是一個體性，於大智輪中出生種種智慧光明。

「佛子！你們應當知道：如來在一個解脫之味中，出生無量不可思議的種種功德。眾生心裡念道：『這是如來神力所造的。』佛子！這不是如來神力所造的。

「佛子！乃至一位菩薩，若不曾在佛處種下善根，卻能得如來少分智慧——沒有這樣的事。但因諸佛威德之力的緣故，令諸眾生具足佛的功德；而佛如來並沒有分別，無成、無壞，沒有能作者，也沒有所作之法。

「佛子！這就是如來、應供、正等覺出現的第八相，菩薩摩訶薩應當這樣了知。（第八相·事別由因喻）

出現第九相：四輪相依喻——無礙慧光明無所依

「再者，佛子！譬如依著虛空生起四種風輪，能承持水輪。哪四種呢？第一名叫『安住』，第二名叫『常住』，第三名叫『究竟』，第四名叫『堅固』。這四種風輪能承持水輪，水輪能承持大地使它不散壞。所以說：地輪依著水輪，水輪依著風輪，風輪依著虛空，而虛空沒有所依。雖然沒有所依，卻能令三千大千世界得以安住。

「佛子！如來的出現也是這樣，依著無礙慧光明而生起佛的四種大智風輪，能承持一切眾生的善根。哪四種呢？所謂：普攝眾生皆令歡喜大智風輪，建立正法令諸眾生皆生愛樂大智風輪，守護一切眾生善根大智風輪，具一切方便通達無漏界大智風輪。這就是四種。

「佛子！諸佛世尊，以大慈救護一切眾生，以大悲度脫一切眾生，大慈大悲普遍饒益。然而大慈大悲依著大方便善巧，大方便善巧依著如來出現，如來出現依著無礙慧光明，而無礙慧光明沒有所依。

「佛子！這就是如來、應供、正等覺出現的第九相，菩薩摩訶薩應當這樣了知。（第九相·四輪相依喻）

出現第十相：大千饒益喻——各隨其住而得益

「再者，佛子！譬如三千大千世界既已成就，就饒益無量種種眾生。所謂：水族眾生得水的饒益，陸地眾生得地的饒益，宮殿眾生得宮殿的饒益，虛空眾生得虛空的饒益。

「如來的出現也是這樣，種種饒益無量眾生。所謂：見佛而生歡喜的，得歡喜之益；安住淨戒的，得淨戒之益；安住諸禪定以及無量的，得聖者出世的大神通之益；安住法門光明的，得因果不壞之益；安住無所有光明的，得一切法不壞之益。所以說：『如來出現，饒益一切無量眾生。』

「佛子！這就是如來、應供、正等覺出現的第十相，菩薩摩訶薩應當這樣了知。（第十相·大千饒益喻）

總結成益：十一句知

「佛子！菩薩摩訶薩了知如來出現，就知道它無量——因為知道它是成就無量行而來的緣故；就知道它廣大——因為知道它周遍十方的緣故；就知道它無來無去——因為知道它離於生、住、滅的緣故；就知道它無行、無所行——因為知道它離於心、意、識的緣故；就知道它無身——因為知道它如同虛空的緣故；就知道它平等——因為知道一切眾生都沒有我的緣故；就知道它無盡——因為知道它遍一切剎土而沒有窮盡的緣故；就知道它無退——因為知道它窮盡未來際而無有斷絕的緣故；就知道它無壞——因為知道如來之智沒有能與之相對的緣故；就知道它無二——因為知道它平等觀察有為與無為的緣故；就知道一切眾生都得饒益——因為本願迴向自在滿足的緣故。」（結成十一句）

重頌（一）：歎深難量·總歎與別歎十義

那時，普賢菩薩摩訶薩想要重新闡明這個義理，而說偈頌道：

「具十力的大雄最為無上，譬如虛空，無與等者；境界廣大而不可測量，功德第一而超出世間。（總歎）

「十力的功德無邊無量，不是心意思量所能企及；人中師子（佛）的一個法門，眾生經億劫也無法知曉。（一·無量義）

「十方國土碎為微塵，或許還有人能算計而知其數；如來一毛的功德之量，千萬億劫也無人能說盡。（二·廣大義）

「如同有人拿著尺去量虛空，又有人隨他所行而計算其數；虛空的邊際終不可得，如來的境界也是這樣。（三·無生義）

「或許有人能在剎那之頃，盡知三世眾生的心；縱使經過與眾生數相等的劫數，也不能知曉佛一念的體性。（四·離心識義）

「譬如法界遍於一切，卻不可見取它為一切；十力的境界也是如此，遍於一切而又非一切。（五·如空義）

「真如離於虛妄，恆常寂靜，無生無滅而普遍周遍；諸佛的境界也是如此，體性平等，不增不減。（六·平等無我義）

「譬如實際而又非有際限，普在三世而又非是普遍；導師（佛）的境界也是這樣，遍於三世而皆無障礙。（七·遍三世義）

「法性無作、無變易，猶如虛空本來清淨；諸佛性淨也是這樣，本性非性，離於有無。（八·無變易義）

「法性不在言論之中，無說、離說而恆常寂滅；十力境界之性也是如此，一切文辭都不能辯說。（九·離言無對義）

「了知諸法之性寂滅，如同鳥飛虛空而沒有痕跡；以本願之力示現色身，令眾生得見如來的大神變。（十·本願現身成益義）

重頌（二）：誡聽許說

「若有人想要知道佛的境界，應當淨其心意，如同虛空；遠離妄想以及種種執取，令心之所向都無障礙。（誡聽）

「所以佛子應當好好諦聽，我要以少分譬喻來明示佛的境界；十力的功德不可測量，為了開悟眾生，今且略說。

「導師所示現的身業，以及語業、心業種種境界，轉妙法輪、示現般涅槃，一切善根我今為你們說。（許說分齊）

重頌（三）：頌十喻

「譬如世界初初安立，不是一個因緣就可以成就的；要有無量方便的種種因緣，才成就這三千大千世界。

「如來的出現也是這樣，要無量功德才得成就；剎土微塵般的心念尚且可以知曉，十力生起之因卻無人能測。

「譬如劫初大雲降下大雨，因而生起四種大風輪；眾生的善根與菩薩之力，成就這三千世界各各安住。

「十力的法雲也是這樣，生起智慧風輪與清淨之意；往昔所迴向的諸眾生，普皆引導令成無上之果。（初喻·四頌）

「如有大雨名叫洪澍，沒有一處能夠容受；唯除世界將要形成之時，清淨虛空中的大風之力。

「如來的出現也是這樣，普降法雨充滿法界；一切劣弱之意都承持不住，唯除清淨廣大之心。（第二喻）

「譬如空中降下大雨，無所從來、無所至去；能作者、能受者也全都沒有，自然如此而普遍霑洽。

「十力的法雨也是這樣，無去、無來、無所造作；以本行為因、以菩薩之力，一切大心之人咸能聽受。（第三喻）

「譬如空雲降下大雨，沒有誰能數其雨滴；唯除三千世界的自在之王，具功德力而全都明了。

「善逝（佛）的法雨也是這樣，一切眾生都不能測度；唯除於世自在之人，明明白白如觀掌中之寶。（第四喻）

「譬如空雲降下大雨，能滅、能起、也能斷絕；一切珍寶都能成就，三千世界所有都能分別。

「十力的法雨也是這樣，滅煩惱、起善根、斷諸邪見；一切智慧之寶都使成就，眾生心之所樂全都分別。（第五喻）

「譬如空中所雨是一味，隨其所雨之處各各不同；豈是那雨的體性有分別呢，只是隨物有異，法就是這樣。

「如來的法雨非一非異，平等寂靜而離於分別；然而隨所教化的種種差殊，自然如此而有無邊之相。（第六喻）

「譬如世界初成之時，先成就色界天的宮殿；其次及於欲界諸天、其次人的住處，乾闥婆的宮殿最後成就。

「如來的出現也是這樣，先生起無邊的菩薩行；其次教化樂於寂靜的諸緣覺，其次聲聞大眾，最後其餘眾生。（第七喻）

「諸天初見蓮華之瑞相，知道佛當出世而生歡喜；水為緣、風為力而生起世間，宮殿、山川全都成立。

「如來以宿世善根放大光明，善巧分別菩薩而給予授記；所有智慧之輪體性皆清淨，各各能開示諸佛之法。（第八喻）

「譬如樹林依著大地而有，大地依著水輪而得不壞；水輪依著風輪，風輪依著虛空，而那虛空沒有所依。

「一切佛法依著慈悲，慈悲又依方便而立；方便依著智，智依著慧，而無礙慧之身沒有所依。（第九喻）

「譬如世界既已成立，一切眾生都獲得利益；地上水中所住的以及居於空中的，兩足的、四足的都蒙受饒益。

「法王的出現也是這樣，一切眾生都獲得利益；若有人得見、得聞以及親近，都使他滅除諸般惑惱。（第十喻）

重頌（四）：結說——無譬諭中說其譬

「如來出現之法無有邊際，世間迷惑之人無能知曉；為了要開悟諸有情識之類，才在本無譬喻可說之中，為他們說了譬喻。」（結說無盡）

The First Mark of the Appearing (1): Not by One Condition and Not by One Thing — Accomplished by Ten Measureless Gateways of Dharma

(Samantabhadra, the bodhisattva-mahāsattva, speaks to the great assembly, to the bodhisattva Wondrous Virtue of the Tathāgata’s Nature-Arising and the rest)

“Sons of the Buddha! This matter is inconceivable — that is to say, the Tathāgata, the Worthy of Offerings, the Fully and Rightly Awakened One appears by way of measureless dharmas. Why is this? The appearance of the Tathāgata cannot be accomplished by relying on one condition, nor by relying on one thing; it is accomplished by ten kinds of measureless hundreds of thousands of asaṃkhyeyas (an exceedingly great number) of things.

“Which are the ten? They are these: because it is accomplished by the mind of awakening that gathered in all beings throughout measureless eons in the past; because it is accomplished by the measureless pure and surpassing aspiration and delight of the past; because it is accomplished by the measureless great kindness and great compassion of the past that rescued and guarded all beings; because it is accomplished by the measureless practice and vow of the past continuing unbroken; because it is accomplished by the measureless cultivating and gathering of much merit and wisdom in the past with a mind that never had enough; because it is accomplished by the measureless making of offerings to the Buddhas and teaching of beings in the past; because it is accomplished by the measureless pure path of wisdom and skillful means of the past; because it is accomplished by the measureless treasury of pure merit of the past; because it is accomplished by the measureless wisdom that adorned the dharmas of the Way in the past; because it is accomplished by the measureless penetration of the sense of the Dharma in the past. Sons of the Buddha! When measureless asaṃkhyeyas of gateways of Dharma such as these are brought to fullness, only then is a Tathāgata accomplished.

The First Mark of the Appearing (2): The Simile of the Raising Up of the Great Thousand — Four Wheels of Wind and Four Great Wisdom Wheels of Wind

“Sons of the Buddha! It is as with a three-thousandfold great-thousand world-system: it cannot be accomplished by relying on one condition, nor by relying on one thing; it is by measureless conditions and measureless things that it comes to be accomplished. That is to say: a great cloud rises and spreads abroad, a great rain comes pouring down, and four kinds of wheels of wind follow one upon another as its support.

“Which are these four? The first is named ‘the upholder,’ because it is able to bear up the great waters; the second is named ‘the reducer,’ because it is able to diminish the great waters; the third is named ‘the establisher,’ because it is able to establish all places; the fourth is named ‘the adorner,’ because it adorns and distributes them, every one of them with skill. In this way they all arise from the shared deeds of beings (the force of deeds summoned together by many sentient beings) and from the roots of goodness of the bodhisattvas, so that all the beings within them each gain the use of them as befits them.

“Sons of the Buddha! It is by measureless causes and conditions such as these that a three-thousandfold great-thousand world-system is accomplished; the nature of dharmas is just so — there is none that gives birth to it, none that makes it, none that knows it, none that accomplishes it, and yet that world does come to be accomplished.

“The appearance of the Tathāgata is likewise: it cannot be accomplished by relying on one condition, nor by relying on one thing; it is by measureless causes and conditions and measureless marks of things that it comes to be accomplished. That is to say: because in the presence of the Buddhas of the past he heard and upheld the vast cloud and rain of Dharma, he is able thereby to give rise to the Tathāgata’s four great wisdom wheels of wind.

“Which are the four? The first is the great wisdom wheel of wind of the dhāraṇī that holds in mind and does not forget (a total holding that does not lose), because it is able to bear up the great cloud and rain of Dharma of all Tathāgatas; the second is the great wisdom wheel of wind that brings forth stopping and contemplating, because it is able to dry up all the afflictions; the third is the great wisdom wheel of wind of skillful dedication, because it is able to accomplish all roots of goodness; the fourth is the great wisdom wheel of wind that brings forth the adornment free of defilement and distinguished in kind, because it is able to make pure the roots of goodness of all the beings taught in the past and to accomplish the power of the Tathāgata’s undefiled roots of goodness. It is in just this way that the Tathāgata accomplishes full and right awakening — the nature of dharmas is just so, and without birth and without making it comes to be accomplished.

“Sons of the Buddha! This is the first mark of the appearing of the Tathāgata, the Worthy of Offerings, the Fully and Rightly Awakened One, and the bodhisattva-mahāsattva, should know it in this way. (The first mark · the simile of the raising up of the great thousand · the general simile)

The Second Mark of the Appearing: The Simile of the Deluging Great Rain — Only a Great Mind Can Receive It

“Again, sons of the Buddha! It is as when a three-thousandfold great-thousand world-system is about to be formed: there is a great cloud that sends down a great rain, named ‘the deluge’; no place whatever can receive it or bear it up, save only the time when the great thousand world is about to be formed.

“Sons of the Buddha! The Tathāgata, the Worthy of Offerings, the Fully and Rightly Awakened One is likewise: he raises a great cloud of the Dharma and sends down a great rain of Dharma, named ‘the accomplishing of the appearance of the Tathāgata’; those of the two vehicles (the śrāvakas and the pratyekabuddhas), narrow and low in aim, cannot receive it or bear it up, save only for the power of continuity of mind in the great bodhisattvas (the power of bearing it that continues unbroken, thought after thought).

“Sons of the Buddha! This is the second mark of the appearing of the Tathāgata, the Worthy of Offerings, the Fully and Rightly Awakened One, and the bodhisattva-mahāsattva, should know it in this way. (The second mark · the simile of the deluge upon the great thousand)

The Third Mark of the Appearing: The Simile of Cloud and Rain from Nowhere — No Coming and No Going

“Again, sons of the Buddha! It is as when, by reason of the force of the deeds of beings, a great cloud sends down rain — in coming it comes from nowhere, and in going it arrives nowhere.

“The Tathāgata, the Worthy of Offerings, the Fully and Rightly Awakened One is likewise: by reason of the power of the roots of goodness of the bodhisattvas he raises a great cloud of the Dharma and sends down a great rain of Dharma; and it too comes from nowhere and arrives nowhere.

“Sons of the Buddha! This is the third mark of the appearing of the Tathāgata, the Worthy of Offerings, the Fully and Rightly Awakened One, and the bodhisattva-mahāsattva, should know it in this way. (The third mark · the simile of cloud and rain from nowhere)

The Fourth Mark of the Appearing: The Simile of the Great Rain That Cannot Be Known — Only the Lord of the World Knows It Clearly

“Again, sons of the Buddha! It is as when a great cloud sends down a pouring great rain: of all the beings in the great thousand world there is none who can know the number of the raindrops; and should one wish to reckon them, it would only drive him mad. Only the lord of the great thousand world — Maheśvara (the god Great Sovereign) — by reason of the power of the roots of goodness cultivated in the past, is not unclear about so much as a single drop.

“Sons of the Buddha! The Tathāgata, the Worthy of Offerings, the Fully and Rightly Awakened One is likewise: he raises a great cloud of the Dharma and sends down a great rain of Dharma; and all beings, the śrāvakas, and the pratyekabuddhas are unable to know it, and should they wish to think it through their minds would surely fall into disorder. Only the lord of all the world — the bodhisattva-mahāsattva — by reason of the power of the awakened wisdom cultivated in the past, is not unclear about so much as a single line or a single phrase that enters the mind of a being.

“Sons of the Buddha! This is the fourth mark of the appearing of the Tathāgata, the Worthy of Offerings, the Fully and Rightly Awakened One, and the bodhisattva-mahāsattva, should know it in this way. (The fourth mark · the simile of the great rain that cannot be known)

The Fifth Mark of the Appearing: The Simile of the Great Rain That Forms and Ruins — The Names of the Five Rains of Dharma

“Again, sons of the Buddha! It is as when a great cloud sends down its rain: there is a rain of the great cloud named ‘the extinguisher,’ which is able to extinguish the calamity of fire; there is a rain of the great cloud named ‘the raiser,’ which is able to raise the great waters; there is a rain of the great cloud named ‘the stayer,’ which is able to stay the great waters; there is a rain of the great cloud named ‘the accomplisher,’ which is able to accomplish all the maṇi jewels (precious pearls) and every kind of treasure; there is a rain of the great cloud named ‘the divider,’ which is able to divide the three-thousandfold great-thousand world-system.

“Sons of the Buddha! The appearance of the Tathāgata is likewise: he raises a great cloud of the Dharma and sends down a great rain of Dharma — there is a great rain of Dharma named ‘the extinguisher,’ which is able to extinguish the afflictions of all beings; there is a great rain of Dharma named ‘the raiser,’ which is able to raise the roots of goodness of all beings; there is a great rain of Dharma named ‘the stayer,’ which is able to stay the delusions of view in all beings (the delusions that arise out of false views); there is a great rain of Dharma named ‘the accomplisher,’ which is able to accomplish all the Dharma jewels of wisdom; there is a great rain of Dharma named ‘the divider,’ which is able to divide what the minds of all beings delight in.

“Sons of the Buddha! This is the fifth mark of the appearing of the Tathāgata, the Worthy of Offerings, the Fully and Rightly Awakened One, and the bodhisattva-mahāsattva, should know it in this way. (The fifth mark · the simile of the great rain that forms and ruins)

The Sixth Mark of the Appearing: The Simile of One Rain Differing as It Falls — Dharma Water of One Taste, and Measureless Teaching of the Dharma

“Again, sons of the Buddha! It is as when what the great cloud rains down is water of one taste, and yet, according to the place upon which it rains, there are measureless differences.

“The appearance of the Tathāgata is likewise: he sends down the Dharma water of the one taste of great compassion, and teaches the Dharma as is fitting, with measureless differences.

“Sons of the Buddha! This is the sixth mark of the appearing of the Tathāgata, the Worthy of Offerings, the Fully and Rightly Awakened One, and the bodhisattva-mahāsattva, should know it in this way. (The sixth mark · the simile of one rain differing as it falls)

The Seventh Mark of the Appearing: The Simile of the Superior Places Formed First — First the Bodhisattvas, Then the Pratyekabuddhas, Then the Hearers, Then the Remaining Beings

“Again, sons of the Buddha! It is as when a three-thousandfold great-thousand world-system is first being formed: first the palaces of the gods of the form realm are accomplished, next the palaces of the gods of the desire realm are accomplished, and next the various dwelling places of humans and of the remaining beings are accomplished.

“Sons of the Buddha! The appearance of the Tathāgata is likewise: first there arises the wisdom of the practices of the bodhisattvas, next there arises the wisdom of the practices of the pratyekabuddhas, next there arises the wisdom of the practices of the roots of goodness of the śrāvakas, and next there arises the wisdom of the practices of the conditioned roots of goodness of the remaining beings.

“Sons of the Buddha! It is as when what the great cloud rains down is water of one taste, and it is only because the roots of goodness of beings are unlike that the palaces which arise are of many kinds. The rain of Dharma of the Tathāgata’s one taste of great compassion likewise has its differences according to the capacity of beings.

“Sons of the Buddha! This is the seventh mark of the appearing of the Tathāgata, the Worthy of Offerings, the Fully and Rightly Awakened One, and the bodhisattva-mahāsattva, should know it in this way. (The seventh mark · the simile of the superior places formed first)

The Eighth Mark of the Appearing (1): The Simile That Things Differ by Their Causes — The Lotus Displays the Buddhas, and Ten Wheels of Wind Form the Vessel World

“Again, sons of the Buddha! It is as when a world is first about to be formed: a great water arises and fills the whole three-thousandfold great-thousand world-system; and upon the water there is born a great lotus, named ‘the jeweled adornment of the merit of the appearance of the Tathāgata,’ which covers the face of the water everywhere, and whose light illumines all the worlds of the ten directions. At that time Maheśvara, the gods of the Pure Abodes, and the rest see this flower, and they know for certain: within this eon so many Buddhas will arise in the world.

“Sons of the Buddha! At that time a wheel of wind arises among them, named ‘well-purified light,’ which is able to accomplish the palaces of the gods of the form realm. A wheel of wind arises, named ‘pure light and adornment,’ which is able to accomplish the palaces of the gods of the desire realm. A wheel of wind arises, named ‘firm and dense, that none can ruin,’ which is able to accomplish the great and small encircling mountains and the adamantine mountains. A wheel of wind arises, named ‘surpassingly high,’ which is able to accomplish Sumeru, king of mountains. A wheel of wind arises, named ‘immovable,’ which is able to accomplish the ten great kings among mountains.

“Which are the ten? They are these: the Khadira mountain, the mountain of the seers, the mountain that subdues demons, the mountain of the great subduing of demons, the twin-holding mountain, the Nimindhara mountain, the Mucilinda mountain, the great Mucilinda mountain, the fragrant mountain, and the snow mountain.

“A wheel of wind arises, named ‘settled abiding,’ which is able to accomplish the great earth. A wheel of wind arises, named ‘adornment,’ which is able to accomplish the palaces of the earth gods, the palaces of the dragons, and the palaces of the gandharvas (the gods of heavenly music). A wheel of wind arises, named ‘the inexhaustible treasury,’ which is able to accomplish all the great oceans of the three-thousandfold great-thousand world-system. A wheel of wind arises, named ‘the treasury of universal light,’ which is able to accomplish the maṇi jewels of the three-thousandfold great-thousand world-system. A wheel of wind arises, named ‘firm roots,’ which is able to accomplish all the wish-granting trees.

“Sons of the Buddha! The water of one taste that the great cloud rains down has in itself no discrimination; it is only because the roots of goodness of beings are unlike that the wheels of wind are unlike; and because there are differences among the wheels of wind, therefore there are differences among the worlds.

The Eighth Mark of the Appearing (2): The Unsurpassed Great Wisdom-Light (One Light Having Ten Sights in Turn)

“Sons of the Buddha! The appearance of the Tathāgata is likewise: furnished with all roots of goodness and merit, he sends forth an unsurpassed great wisdom-light, named ‘the inconceivable wisdom that does not cut off the seed of the Tathāgatas,’ which universally illumines all the worlds of the ten directions and confers upon the bodhisattvas the prophecy of the consecration of all Tathāgatas — that they shall accomplish right awakening and shall arise in the world.

“Sons of the Buddha! In the appearing of the Tathāgata there is again an unsurpassed great wisdom-light, named ‘pure and free of defilement,’ which is able to accomplish the Tathāgata’s undefiled and inexhaustible wisdom. There is again an unsurpassed great wisdom-light, named ‘universal illumining,’ which is able to accomplish the Tathāgata’s inconceivable wisdom that enters universally into the Dharma realm. There is again an unsurpassed great wisdom-light, named ‘upholding the seed-nature of the Buddhas,’ which is able to accomplish the Tathāgata’s power that cannot be tilted or moved. There is again an unsurpassed great wisdom-light, named ‘standing far out, that none can ruin,’ which is able to accomplish the Tathāgata’s wisdom that is without fear and without ruin. There is again an unsurpassed great wisdom-light, named ‘all the spiritual penetrations,’ which is able to accomplish the Tathāgata’s exclusive dharmas (the dharmas that a Buddha alone possesses) and the wisdom of omniscience. There is again an unsurpassed great wisdom-light, named ‘bringing forth transformations,’ which is able to accomplish the Tathāgata’s wisdom whereby the roots of goodness born in those who see him, hear him, and draw near to him are not lost or ruined. There is again an unsurpassed great wisdom-light, named ‘universal compliance,’ which is able to accomplish the Tathāgata’s body of inexhaustible merit and wisdom, working benefit for all beings. There is again an unsurpassed great wisdom-light, named ‘that cannot be exhausted,’ which is able to accomplish the Tathāgata’s deep and wondrous wisdom, so that, according to what he opens and awakens, the seed of the Three Jewels is never cut off. There is again an unsurpassed great wisdom-light, named ‘adornments of every kind,’ which is able to accomplish the Tathāgata’s body adorned with the marks and signs, making all beings give rise to joy. There is again an unsurpassed great wisdom-light, named ‘that cannot be ruined,’ which is able to accomplish the Tathāgata’s surpassing span of life, equal to the Dharma realm and to the realm of empty space, without any exhausting.

The Eighth Mark of the Appearing (3): This Is Not Made by the Divine Power of the Tathāgata

“Sons of the Buddha! The water of one taste of the Tathāgata’s great compassion has in itself no discrimination; it is only because the desires and delights of beings are unlike and their capacities are severally different that there arise great wisdom wheels of wind of every kind, making the bodhisattvas accomplish the dharma of the appearance of the Tathāgata.

“Sons of the Buddha! All Tathāgatas are alike of one nature, and within the wheel of great wisdom they bring forth wisdom-lights of every kind.

“Sons of the Buddha! You should know: within one taste of liberation the Tathāgata brings forth measureless and inconceivable merits of every kind. In their minds beings think: ‘This is made by the divine power of the Tathāgata.’ Sons of the Buddha! This is not made by the divine power of the Tathāgata.

“Sons of the Buddha! That so much as a single bodhisattva who has never planted roots of goodness in the presence of a Buddha should yet be able to gain a small share of the Tathāgata’s wisdom — there is no such thing. But because of the power of the majestic virtue of the Buddhas, beings are made to be furnished with the merits of a Buddha; and yet the Buddha, the Tathāgata, has no discrimination, no accomplishing and no ruining, no one that makes, and no dharma that is made.

“Sons of the Buddha! This is the eighth mark of the appearing of the Tathāgata, the Worthy of Offerings, the Fully and Rightly Awakened One, and the bodhisattva-mahāsattva, should know it in this way. (The eighth mark · the simile that things differ by their causes)

The Ninth Mark of the Appearing: The Simile of the Four Wheels in Mutual Dependence — The Light of Unobstructed Wisdom Depends on Nothing

“Again, sons of the Buddha! It is as when, in dependence upon empty space, four kinds of wheels of wind arise that are able to bear up the water wheel. Which are the four? The first is named ‘settled abiding,’ the second is named ‘constantly abiding,’ the third is named ‘ultimate,’ the fourth is named ‘firm.’ These four wheels of wind are able to bear up the water wheel, and the water wheel is able to bear up the great earth so that it does not scatter or ruin. Therefore it is said: the earth wheel depends upon the water wheel, the water wheel depends upon the wind wheel, the wind wheel depends upon empty space, and empty space has nothing upon which it depends. Though it has nothing upon which it depends, it is yet able to make the three-thousandfold great-thousand world-system come to abide.

“Sons of the Buddha! The appearance of the Tathāgata is likewise: in dependence upon the light of unobstructed wisdom there arise the Buddha’s four great wisdom wheels of wind, which are able to bear up the roots of goodness of all beings. Which are the four? They are these: the great wisdom wheel of wind that gathers in beings universally and makes them all rejoice; the great wisdom wheel of wind that establishes the true Dharma and makes all beings give rise to love and delight; the great wisdom wheel of wind that guards the roots of goodness of all beings; the great wisdom wheel of wind that is furnished with all skillful means and penetrates the undefiled realm. These are the four.

“Sons of the Buddha! The Buddhas, the World-Honored Ones, rescue and guard all beings with great kindness and deliver all beings with great compassion, and their great kindness and great compassion work benefit universally. Yet the great kindness and great compassion depend upon great skillfulness in means, great skillfulness in means depends upon the appearance of the Tathāgata, the appearance of the Tathāgata depends upon the light of unobstructed wisdom, and the light of unobstructed wisdom has nothing upon which it depends.

“Sons of the Buddha! This is the ninth mark of the appearing of the Tathāgata, the Worthy of Offerings, the Fully and Rightly Awakened One, and the bodhisattva-mahāsattva, should know it in this way. (The ninth mark · the simile of the four wheels in mutual dependence)

The Tenth Mark of the Appearing: The Simile of the Benefiting of the Great Thousand — Each Gains Benefit According to Where It Dwells

“Again, sons of the Buddha! It is as when a three-thousandfold great-thousand world-system has been accomplished: it then benefits measureless beings of every kind. That is to say: the beings of the waters gain the benefit of water, the beings of the land gain the benefit of land, the beings of the palaces gain the benefit of palaces, the beings of open space gain the benefit of open space.

“The appearance of the Tathāgata is likewise: in every kind of way he benefits measureless beings. That is to say: those who see the Buddha and give rise to joy gain the benefit of joy; those who abide in pure discipline gain the benefit of pure discipline; those who abide in the meditations and in the measureless states gain the benefit of the great spiritual penetrations of the noble ones beyond the world; those who abide in the light of the gateway of Dharma gain the benefit of the unruined relation of cause and fruit; those who abide in the light of nothing-whatever gain the benefit of the unruinedness of all dharmas. Therefore it is said: ‘The appearance of the Tathāgata benefits all measureless beings.’

“Sons of the Buddha! This is the tenth mark of the appearing of the Tathāgata, the Worthy of Offerings, the Fully and Rightly Awakened One, and the bodhisattva-mahāsattva, should know it in this way. (The tenth mark · the simile of the benefiting of the great thousand)

Concluding the Benefit: Eleven Clauses of Knowing

“Sons of the Buddha! When the bodhisattva-mahāsattva, knows the appearance of the Tathāgata, he then knows it to be measureless — because he knows that it comes of accomplishing measureless practices; he then knows it to be vast — because he knows that it pervades the ten directions; he then knows it to be without coming and without going — because he knows that it is apart from birth, from abiding, and from ceasing; he then knows it to be without practice and without anything practiced — because he knows that it is apart from mind, from thought, and from consciousness; he then knows it to be without a body — because he knows that it is like empty space; he then knows it to be equal — because he knows that in all beings there is no self; he then knows it to be inexhaustible — because he knows that it pervades all lands and is never exhausted; he then knows it to be without retreat — because he knows that it exhausts the future limit and is never cut off; he then knows it to be unruinable — because he knows that the wisdom of the Tathāgata has nothing that can stand against it; he then knows it to be not two — because he knows that it regards the conditioned and the unconditioned with equality; he then knows that all beings gain benefit from it — because the original vow and its dedication are sovereign and brought to fullness.” (Concluded in eleven clauses)

The Repeated Verses (1): Praising the Depth Beyond Measure · The General Praise and the Ten Senses of the Particular Praise

At that time Samantabhadra, the bodhisattva-mahāsattva, wishing to set forth this sense once more, spoke in verse, saying:

“The great hero of the ten powers is the most unsurpassed; he is like empty space, and none is his equal; his realm is vast and cannot be measured, his merit is foremost and passes beyond the world. (The general praise)

“The merit of the ten powers is without bound and without measure, and is not to be reached by the reckoning of thought; one single gateway of Dharma of the lion among men, beings cannot know in a koṭi of eons. (One · the sense of the measureless)

“Though the lands of the ten directions were ground to fine dust, there might yet be one who could reckon and know their number; but the measure of the merit of a single hair of the Tathāgata, in a thousand myriad koṭis of eons none could tell to the end. (Two · the sense of the vast)

“As if a man were to take a rule and measure empty space, and another were to follow where he went and count his steps; the bound of empty space can never be found, and so it is with the realm of the Tathāgata. (Three · the sense of no birth)

“Perhaps there might be one who in the space of an instant could know entirely the minds of the beings of the three times; yet though eons passed equal in number to those beings, he could not know the nature of a single thought of a Buddha. (Four · the sense of being apart from mind and consciousness)

“It is as when the Dharma realm pervades all things, and yet cannot be seen and grasped as all things; the realm of the ten powers is likewise, pervading all things and yet not being all things. (Five · the sense of being like space)

“Suchness is apart from the false, constantly still, without birth and without ceasing and pervading everywhere; the realm of the Buddhas is likewise, its nature equal, neither increasing nor decreasing. (Six · the sense of equality and no self)

“It is as with the real limit, which is yet no bounded limit, universally in the three times and yet not universal; the realm of the guide (the Buddha) is likewise, pervading the three times and everywhere unobstructed. (Seven · the sense of pervading the three times)

“The nature of dharmas is without making and without alteration, like empty space that is pure from the first; the purity of the nature of the Buddhas is likewise, its very nature not a nature, apart from being and non-being. (Eight · the sense of no alteration)

“The nature of dharmas does not lie within words and discussion; it is unspoken, apart from speech, and constantly still; the nature of the realm of the ten powers is likewise, and no words or phrases can set it forth. (Nine · the sense of being apart from words and without opposite)

“Knowing the nature of dharmas to be still, as a bird flying in space leaves no track behind, by the power of the original vow he displays a form-body, making beings behold the great transformations of the Tathāgata. (Ten · the sense of displaying a body by the original vow and accomplishing benefit)

The Repeated Verses (2): The Admonition to Listen and the Granting of the Telling

“If there be one who would know the realm of the Buddhas, let him make his mind pure as empty space; let him put far from him false imaginings and every grasping, and make all that his mind turns toward unobstructed. (The admonition to listen)

“Therefore, sons of the Buddha, listen well: I shall display the realm of the Buddhas by a small measure of simile; the merit of the ten powers cannot be measured, but in order to open and awaken beings I shall now tell it in brief.

“The deeds of body that the guide displays, and his deeds of speech and deeds of mind, the realms of every kind, the turning of the wondrous wheel of the Dharma, the displaying of the entry into parinirvāṇa — all the roots of goodness I shall now tell you. (The granting of the telling and its compass)

The Repeated Verses (3): The Verses on the Ten Similes

“It is as when a world is first set up: it cannot be accomplished by one cause and condition; it takes measureless skillful means and causes and conditions of every kind to accomplish this three-thousandfold great-thousand world-system.

“The appearance of the Tathāgata is likewise: it takes measureless merit to come to be accomplished; the thoughts of mind as many as the dust-motes of the lands might yet be known, but the cause from which the ten powers arise none can sound.

“It is as when at the eon’s beginning a great cloud sends down a great rain, whereby four kinds of great wheels of wind arise; the roots of goodness of beings and the power of the bodhisattvas accomplish this world of three thousand, each part abiding in its place.

“The cloud of the Dharma of the ten powers is likewise: it gives rise to the wheel of wind of wisdom and to a pure intent; the beings to whom in the past it was dedicated are all universally led on to accomplish the unsurpassed fruit. (The first simile · four stanzas)

“It is as with a great rain named the deluge, which not a single place is able to receive; save only at the time when a world is about to be formed, by the power of the great wind within the pure empty space.

“The appearance of the Tathāgata is likewise: universally he sends down the rain of Dharma, filling the Dharma realm; every low and weak intent cannot bear it up, save only the mind that is pure and vast. (The second simile)

“It is as when a great rain comes down from the sky, coming from nowhere and going nowhere; neither is there any that makes it nor any that receives it, and yet of itself it moistens everywhere.

“The rain of Dharma of the ten powers is likewise: without going, without coming, and without anything made; by the practices of old as its cause and the power of the bodhisattvas, all those of the great mind are able to hear and receive it. (The third simile)

“It is as when a cloud in the sky sends down a great rain, and there is none who can number its drops; save only the sovereign king of the world of three thousand, who is furnished with the power of merit and knows them all clearly.

“The rain of Dharma of the Well-Gone One (the Buddha) is likewise: no being at all is able to sound it; save only the one who is sovereign over the world, who sees it plainly as one beholds a jewel in the palm of the hand. (The fourth simile)

“It is as when a cloud in the sky sends down a great rain that is able to extinguish, able to raise, and able also to cut off; all precious things it is able to accomplish, and all that is in the world of three thousand it is able to divide.

“The rain of Dharma of the ten powers is likewise: it extinguishes the afflictions, raises the roots of goodness, cuts off every false view; all the jewels of wisdom it makes to be accomplished, and all that the minds of beings delight in it divides. (The fifth simile)

“It is as when what is rained down from the sky is of one taste, and yet, according to the place upon which it rains, each is different; how should it be that the nature of that rain has discrimination? It is only that it differs according to the thing, and the dharma is just so.

“The rain of Dharma of the Tathāgata is neither one nor different, equal and still and apart from discrimination; and yet, according to the differences of every kind among those it teaches, of itself it takes on boundless marks. (The sixth simile)

“It is as when a world is first being formed: first the palaces of the gods of the form realm are accomplished; next it reaches the gods of the desire realm, next the dwelling places of humans, and the palaces of the gandharvas are accomplished last.

“The appearance of the Tathāgata is likewise: first there arise the boundless practices of the bodhisattvas; next he teaches the pratyekabuddhas who delight in stillness, next the multitude of śrāvakas, and last the remaining beings. (The seventh simile)

“The gods, first seeing the auspicious mark of the lotus, know that a Buddha shall appear in the world and give rise to joy; water as the condition and wind as the power give rise to the world, and palaces, mountains, and streams are all established.

“The Tathāgata, by the roots of goodness of former lives, sends forth a great light, and with skill distinguishes the bodhisattvas and confers prophecy upon them; every wheel of wisdom is pure in its nature, and each is able to open and display the dharmas of the Buddhas. (The eighth simile)

“It is as when a grove of trees is there in dependence upon the great earth, and the great earth in dependence upon the water wheel is not ruined; the water wheel depends upon the wind wheel, the wind wheel depends upon empty space, and that empty space has nothing upon which it depends.

“All the dharmas of the Buddha depend upon kindness and compassion, and kindness and compassion in turn are set up in dependence upon skillful means; skillful means depends upon wisdom, and wisdom depends upon insight, and the body of unobstructed insight has nothing upon which it depends. (The ninth simile)

“It is as when a world has been established, and all beings gain benefit from it; those dwelling on the land and in the water and those abiding in the air, the two-footed and the four-footed all receive its benefiting.

“The appearing of the King of the Dharma is likewise: all beings gain benefit from it; if there be those who see him, who hear him, and who draw near to him, he makes them all extinguish every delusion and vexation. (The tenth simile)

The Repeated Verses (4): The Concluding Telling — A Simile Spoken Where No Simile Can Be

“The dharma of the Tathāgata’s appearing is without bound, and the deluded of the world are unable to know it; and it was in order to open and awaken every kind of conscious being that, where from the first no simile could be spoken, a simile was spoken for them.” (Concluding the telling as endless)

品三十七如來出現品 · 出現之身The Appearance of the Tathāgata · The Body of the Appearance

全文五層 →Full five layers →

白話Vernacular

總問：應當怎樣見如來的身

（普賢菩薩對如來性起妙德等大眾說：）

「佛子！諸位菩薩摩訶薩應當怎樣見如來、應、正等覺的身呢？

「佛子！諸位菩薩摩訶薩應當在無量的處所見如來的身。為什麼呢？諸位菩薩摩訶薩不應當只在某一個法、某一件事、某一個身、某一個國土、某一個眾生上見到如來，而應當遍於一切處所見到如來。

喻一虛空周遍：如來身無身，為眾生故示現

「佛子！譬如虛空遍至一切有色之處與非色之處，卻既不能說它『到了』，也不能說它『沒到』。為什麼呢？因為虛空沒有形質之身的緣故。如來的身也是這樣：遍於一切處所，遍於一切眾生，遍於一切法，遍於一切國土，既不能說『到』，也不能說『不到』。為什麼呢？因為如來的身本無形質之身，只是為了眾生的緣故而示現出身相。佛子！這就是如來身的第一相，諸位菩薩摩訶薩應當這樣見。

喻二虛空顯色：智光普照而身無分別

「其次，佛子！譬如虛空寬廣而自身並非色法，卻能讓一切色相在其中顯現出來，而那虛空自己沒有分別（不起取捨之心），也沒有戲論（不落言說妄計）。如來的身也正是這樣：以智慧的光明普遍照明的緣故，令一切眾生世間的、出世間的種種善根之業都得以成就，而如來的身沒有分別，也沒有戲論。為什麼呢？因為從本以來，一切執著、一切戲論都已永遠斷盡的緣故。佛子！這就是如來身的第二相，諸位菩薩摩訶薩應當這樣見。

喻三日光饒益（上）：日出閻浮，八事利世

「其次，佛子！譬如太陽出現在閻浮提（我們所住的這片大洲），無量眾生都因此得到饒益。所謂：破除黑暗而作光明，轉變潮濕而使乾燥，生長草木，成熟穀物莊稼，廓清照徹虛空，開放蓮花，行路的人看得見道路，居家的人辦得成事業。為什麼呢？因為日輪普遍放出無量光明的緣故。

喻三日光饒益（下）：如來智日，十事益生

「佛子！如來的智慧之日也正是這樣，以無量的事普遍利益眾生。所謂：滅除惡法、生起善法，破除愚癡、轉成智慧，以大慈救護，以大悲度脫；令眾生增長根、力、覺分；令眾生生起深信，捨離渾濁之心；令眾生得以見佛聞法，不壞因果之理；令眾生得天眼，見到眾生死於何處、生於何處；令眾生心無罣礙，不壞已有的善根；令眾生的智慧修習明利，開放覺悟之花；令眾生發起菩提心，成就本來所應行之行。為什麼呢？因為如來廣大智慧的日身，放出無量光明普遍照耀的緣故。佛子！這就是如來身的第三相，諸位菩薩摩訶薩應當這樣見。

喻四日照高下（上）：日不作念，照有先後

「其次，佛子！譬如太陽出現在閻浮提，先照到一切須彌山等諸大山王，其次照到黑山，其次照到高原，然後才普遍照到一切大地。太陽並不起這樣的念頭：『我先照這裡，後照那裡。』只因為山與地有高有下的緣故，所以照有先後。

喻四日照高下（中）：智輪先照大山王，乃至邪定

「如來、應、正等覺也正是這樣：成就了無邊法界的智慧之輪，常放無礙的智慧光明，先照到菩薩摩訶薩等諸大山王，其次照到緣覺，其次照到聲聞，其次照到善根已決定的眾生，隨著他們心量根器的大小而示現廣大的智慧，然後才普遍照到一切眾生，乃至邪定聚（決定不入正道）的眾生也都普遍照及，為的是替他們作未來得利益的因緣、令他們成熟的緣故。而那如來的大智日光並不起這樣的念頭：『我應當先照菩薩的廣大行，乃至後照邪定的眾生。』只是放出光明平等普照，無礙無障，沒有任何分別。

喻四日照高下（下）：日月無私，光明有異

「佛子！譬如日月隨時出現，大山、幽谷都普遍照到而沒有偏私。如來的智慧也正是這樣：普照一切而沒有分別，只是隨著眾生根性欲樂的不同，智慧光明才顯出種種差異。佛子！這就是如來身的第四相，諸位菩薩摩訶薩應當這樣見。

喻五日益生盲（一）：不見日而蒙日益

「其次，佛子！譬如太陽出來，生來就盲的眾生因為沒有眼根的緣故，不曾見過它。雖然不曾見過，卻仍然被日光所饒益。為什麼呢？因為藉著日光，他得以知道晝夜時節，得以受用種種衣服、飲食，使身體調適而遠離眾多病患的緣故。

喻五日益生盲（二）：無信眼者亦蒙智日之益

「如來的智慧之日也正是這樣：那些無信、無解、毀犯淨戒、毀壞正見、以邪命自活的『生來眼盲』之輩，因為沒有信心之眼的緣故，見不到諸佛智慧的日輪。雖然見不到佛智慧的日輪，卻仍然被智慧之日所饒益。為什麼呢？因為以佛的威力，令那些眾生所有的身苦以及種種煩惱、未來受苦的因，都得以消滅的緣故。

喻五日益生盲（三）：如來十種光明之名

「佛子！如來有光明，名為：積集一切功德；有光明，名為：普照一切；有光明，名為：清淨自在照；有光明，名為：出大妙音；有光明，名為：普解一切語言法令他歡喜；有光明，名為：示現永斷一切疑自在境界；有光明，名為：無住智自在普照；有光明，名為：永斷一切戲論自在智；有光明，名為：隨所應出妙音聲；有光明，名為：出清淨自在音莊嚴國土成熟眾生。

喻五日益生盲（四）：千光上下，菩薩得如來境界

「佛子！如來的一一毛孔都放出這樣的千種光明，五百光明普照下方，五百光明普照上方。種種佛剎之中、種種佛的處所的諸菩薩大眾，那些菩薩見到這光明，一時之間都得到如來的境界：十頭、十眼、十耳、十鼻、十舌、十身、十手、十足、十地、十智，全都清淨。

喻五日益生盲（五）：四類眾生所蒙之益

「那些菩薩先前所成就的種種入處、種種地位，見到那光明之後轉而更加清淨，一切善根都得以成熟，趣向一切智；安住於二乘的人，滅除一切垢染；其餘那一分『生來眼盲』的眾生，身既得到快樂，心也得到清淨，變得柔軟調伏，堪能修習正念與智慧；地獄、餓鬼、畜生諸趣所有的眾生，都得到快樂，解脫種種苦，命終之後都生到天上、人間。

喻五日益生盲（六）：誤計梵天，佛以妙音正之

「佛子！那些眾生並不覺察、並不知道：是憑什麼因緣、憑什麼神力而來生到這裡的？那些生來眼盲的人便起這樣的念頭：『我是梵天！我是梵天所化生的！』這時候，如來安住在普自在三昧中，發出六十種微妙的音聲而告訴他們說：『你們並不是梵天，也不是梵天所化生，也不是帝釋天、護世四王所造作的，這一切都是如來威神之力。』

喻五日益生盲（七）：知宿命而興供，佛為授記

「那些眾生聽了這話之後，藉著佛的神力都知道了自己的宿世之命，生起大歡喜；因為心中歡喜的緣故，自然而然地湧出優曇華雲、香雲、音樂雲、衣雲、蓋雲、幢雲、幡雲、末香雲、寶雲、師子幢半月樓閣雲、歌詠讚歎雲、種種莊嚴雲，都以尊重之心供養如來。為什麼呢？因為這些眾生得到了清淨之眼的緣故，如來便為他們授記，當得無上正等正覺。佛子！如來的智慧之日就這樣利益生來眼盲的眾生，令他們得到善根，具足成熟。佛子！這就是如來身的第五相，諸位菩薩摩訶薩應當這樣見。

喻六月輪四奇（上）：月有四種未曾有法

「其次，佛子！譬如月輪有四種奇特而未曾有的事。哪四種呢？第一，映蔽一切星宿的光明；第二，隨著時節而示現虧與盈；第三，在閻浮提澄淨的水中，沒有一處不現出它的影子；第四，一切看見它的人都覺得它正對著自己眼前——而這月輪自己並沒有分別，也沒有戲論。

喻六月輪四奇（下）：如來身月亦有四奇

「佛子！如來的身如同明月，也正是這樣，有四種奇特而未曾有的事。哪四種呢？所謂：映蔽一切聲聞、獨覺以及有學、無學之眾；隨著眾生所適宜的，示現壽命有長有短的不同，而如來的身其實沒有增加也沒有減少；一切世界中心地清淨的眾生，那堪受菩提的心器之中，沒有一處不現出佛的影像；一切眾生凡有瞻仰面對佛的，都說如來只現在我的面前，隨著他們心中所樂而為他們說法，隨著他們的地位而令他們得到解脫，隨著所應教化的而令他們見到佛身——而如來的身沒有分別，也沒有戲論，所作的利益都得到究竟。佛子！這就是如來身的第六相，諸位菩薩摩訶薩應當這樣見。

喻七梵王普現：不分身而處處皆見

「其次，佛子！譬如三千大千世界的大梵天王，用很少的方便就在大千世界中普遍現出自己的身，一切眾生都看見梵王現在自己面前，而這梵王其實並沒有分割自己的身，也沒有種種不同的身。佛子！諸佛如來也正是這樣：沒有分別，沒有戲論，也不分割其身，沒有種種不同的身，卻隨著一切眾生心中所樂而示現其身，也不起『我現了若干個身』這樣的念頭。佛子！這就是如來身的第七相，諸位菩薩摩訶薩應當這樣見。

喻八醫王持身（上）：命終而身不散，療治不絕

「其次，佛子！譬如醫中之王，善知種種藥物以及種種咒術之論，閻浮提中所有的藥沒有他用不到的，又憑著宿世種種善根之力、大明咒之力作為方便的緣故，眾生只要見到他，病沒有不痊癒的。那位大醫王知道自己壽命將盡，便起這樣的念頭：『我命終之後，一切眾生就沒有依靠了，我如今應當為他們示現方便。』這時候，醫王調合藥物塗在自己身上，以明咒之力加持，使他命終之後身體不分散、不枯萎不乾涸，威儀舉止、視聽動作與生前沒有分別，凡是所醫治的都得到痊癒。

喻八醫王持身（下）：如來無上醫王，佛事不息

「佛子！如來、應、正等覺這位無上的醫王也正是這樣：在無量百千億那由他劫之中，鍛鍊調治法藥已經成就，修學一切方便善巧與大明咒之力都到達彼岸，善能除滅一切眾生的種種煩惱之病，並且住持壽命；經歷無量劫，他的身清淨而沒有思慮、沒有造作的動用，一切佛事不曾休息，眾生見到的，種種煩惱之病都得以消滅。佛子！這就是如來身的第八相，諸位菩薩摩訶薩應當這樣見。

喻九摩尼同色：觸光同色，見者眼淨

「其次，佛子！譬如大海之中有大摩尼寶，名為：集一切光明毘盧遮那藏；如果有眾生觸到它的光，就都變得與它同一顏色；如果有人見到它，眼睛就得到清淨。隨著那光明所照到的地方，就雨下摩尼寶，名為：安樂，令眾生離苦而身心調適。佛子！諸如來的身也正是這樣：是大寶的積聚、一切功德的大智慧之藏；如果有眾生觸到佛身寶的智慧之光，就與佛身同一顏色；如果有人見到，法眼就得清淨。隨著那光明所照到的地方，令眾生遠離貧窮之苦，乃至具足佛菩提之樂。佛子！如來的法身沒有分別，也沒有戲論，卻能普遍為一切眾生作大佛事。佛子！這就是如來身的第九相，諸位菩薩摩訶薩應當這樣見。

喻十寶王滿願（上）：如意寶王，非少福能見

「其次，佛子！譬如大海之中有大如意摩尼寶王，名為：一切世間莊嚴藏，具足成就百萬功德，隨著它所安住的地方，令眾生的災難禍患消除、所願滿足；然而這如意摩尼寶王不是福薄的眾生所能見到的。

喻十寶王滿願（下）：見身聞名，皆離生死

「如來身這位如意寶王也正是這樣，名為：能令一切眾生皆悉歡喜——若有人見其身、聞其名、讚其德，都令他永遠離開生死的苦患；假使一切世界的一切眾生，同一時間專心想見如來，也都令他們見到，所願都得滿足。佛子！佛身不是福薄的眾生所能見到的，唯除如來以自在神力所應調伏的那些人；如果有眾生因為見到佛身便種下善根，乃至善根成熟，為了使他成熟的緣故，才令他得以見到如來的身。佛子！這就是如來身的第十相，諸位菩薩摩訶薩應當這樣見。

總結十句：十身各有所以

「（十相所以如此，是）因為佛的心無量而遍於十方的緣故，所行無礙如同虛空的緣故，普遍趣入法界的緣故，安住於真實之際的緣故，無生無滅的緣故，平等安住於三世的緣故，永遠離開一切分別的緣故，安住到窮盡未來際的誓願的緣故，嚴淨一切世界的緣故，莊嚴每一尊佛身的緣故。」

重頌（一）：虛空遍十方——真身無得無取

這時候，普賢菩薩摩訶薩想要重新闡明這個義理而說偈頌道：

「譬如虛空遍滿十方，不論色法非色法、有法非有法，三世的眾生、身相、國土，虛空就這樣普在其中而沒有邊際。諸佛的真實之身也是這樣，於一切法界無所不遍，不可被見、不可被取，只為教化眾生而現出形相。

重頌（二）：虛空不可取——身業無念

「譬如虛空不可執取，卻普遍讓眾生在其中造作種種業，虛空不起這樣的念頭：『我如今做了什麼，我為何而作、為誰而作？』諸佛的身業也是這樣，普遍讓群生修習善法，如來不曾起這樣的分別：『我如今在他們身上做了種種事。』

重頌（三）：日出閻浮——破闇生善

「譬如太陽出現在閻浮提，光明破除黑暗一無殘餘，山、樹、池、蓮以及大地上的眾物，種種品類都蒙受利益。諸佛之日出現也是這樣，生長人天種種善行，永遠除去癡闇而得智慧之明，恆常領受尊榮與一切安樂。

重頌（四）：日照高下——先後而無分別

「譬如日光出現的時候，先照山王，其次照其餘的山，然後照高原以及大地，而太陽從不曾有過分別。善逝的光明也是這樣，先照菩薩，其次照緣覺，然後照聲聞以及眾生，而佛本來沒有動過一念。

重頌（五）：生盲蒙益——聞名觸光得菩提

「譬如生來眼盲的人見不到太陽，日光仍然為他作饒益，令他知道時節、受用飲食，永離眾多病患而身得安穩。無信的眾生見不到佛，而佛也仍然為他興起義利，只要聽聞佛的名號以及觸到佛的光明，因此乃至得證菩提。

重頌（六）：淨月在空——蔽星示盈缺

「譬如清淨的明月在虛空之中，能映蔽眾星而示現盈與缺，一切水中都現出它的影子，凡有觀看瞻仰的都覺得它正對著自己。如來這輪淨月也是如此，能映蔽其餘諸乘而示現壽命長短，普遍現於天人清淨之心的水面，一切人都說它正對著自己面前。

重頌（七）：梵王住宮——不分身而普現

「譬如大梵天王安住在自己的宮中，卻普遍現身於三千世界諸梵天之處，一切人天都能見到，其實並沒有分身走到他們那裡去。諸佛現身也是這樣，於一切十方無所不遍，其身無數而不可稱量，也不分身、也不起分別。

重頌（八）：醫王方術——藥塗其身，作務如初

「如同醫王善於方藥之術，若有人見到他，病都痊癒，壽命雖然已盡，以藥塗身，仍令他做事一如當初。最殊勝的醫王也是這樣，具足方便與一切智，以往昔的妙行示現佛身，眾生見到的，煩惱都滅。

重頌（九）：海中寶王——觸光同色，五眼開明

「譬如大海之中有寶王，普遍放出無量的種種光明，眾生觸到的都與它同一顏色，若有人見到，眼睛得清淨。最殊勝的寶王也是這樣，觸到它的光的都同一顏色，若有人得以見到，五眼開明，破除種種塵闇而安住佛地。

重頌（十）：如意摩尼——不見非寶王有分別

「譬如如意摩尼寶，隨著人有什麼祈求都令他滿足，福薄的眾生見不到它，並不是寶王有什麼分別。善逝這位寶王也是這樣，滿足人所求的種種欲樂，無信的眾生見不到佛，並不是善逝的心把他捨棄了。」

The General Question: How Should One See the Body of the Tathāgata

(Samantabhadra Bodhisattva speaks to Wondrous Virtue of the Tathāgata’s Nature-Arising and the rest of the great assembly:)

“Sons of the Buddha! How should the bodhisattva-mahāsattvas see the body of the Tathāgata, the Worthy One, the Perfectly and Fully Awakened One?

“Sons of the Buddha! The bodhisattva-mahāsattvas should see the body of the Tathāgata in measureless places. Why is this so? The bodhisattva-mahāsattvas should not see the Tathāgata in some one dharma only, some one thing only, some one body only, some one land only, or some one sentient being only; they should see the Tathāgata everywhere, throughout all places.

Simile 1, Space Pervading Everywhere: Because the Body of the Tathāgata Has No Body, It Is Displayed for the Sake of Sentient Beings

“Sons of the Buddha! It is like space, which reaches everywhere, to every place of form and to every place that is not form, and yet one can neither say that it ‘reaches’ nor say that it ‘does not reach’. Why is this so? Because space has no body of substance. So it is with the body of the Tathāgata: it pervades every place, it pervades all sentient beings, it pervades all dharmas, it pervades all lands, and one can neither say that it ‘reaches’ nor say that it ‘does not reach’. Why is this so? Because the body of the Tathāgata has, from the first, no body of substance, and it is only for the sake of sentient beings that a bodily form is displayed. Sons of the Buddha! This is the first mark of the body of the Tathāgata, and the bodhisattva-mahāsattvas should see it in this way.

Simile 2, Space Displaying Forms: The Light of Wisdom Shines Everywhere, and Yet the Body Has No Discrimination

“Furthermore, Sons of the Buddha! It is like space, broad and vast and not itself form, and yet able to let all forms appear within it, while that space itself has no discrimination (it raises no mind that takes up or rejects) and no frivolous talk (it falls into no verbal fabrication). So it is exactly with the body of the Tathāgata: because the light of wisdom shines everywhere, it brings to accomplishment all the karma of the roots of goodness of sentient beings, both worldly and world-transcending, while the body of the Tathāgata has no discrimination and no frivolous talk. Why is this so? Because from the very beginning every attachment and every frivolous talk has been cut off forever. Sons of the Buddha! This is the second mark of the body of the Tathāgata, and the bodhisattva-mahāsattvas should see it in this way.

Simile 3, The Benefiting Light of the Sun (Part One): The Sun Rises over Jambudvīpa, and Eight Things Benefit the World

“Furthermore, Sons of the Buddha! It is like the sun rising over Jambudvīpa (this great continent where we dwell), and measureless sentient beings all gain benefit from it. That is to say: it breaks the darkness and makes light, it turns the damp and makes it dry, it grows the grasses and trees, it ripens the grain and the crops, it clears and lights up the open sky, it opens the lotus flowers, those who travel see the road, and those who dwell at home get their business done. Why is this so? Because the disc of the sun sends forth measureless light everywhere.

Simile 3, The Benefiting Light of the Sun (Part Two): The Sun of the Tathāgata’s Wisdom, and Ten Things That Benefit Beings

“Sons of the Buddha! So it is exactly with the sun of the wisdom of the Tathāgata: by measureless things it benefits sentient beings everywhere. That is to say: it extinguishes evil dharmas and gives rise to good dharmas, it breaks through folly and turns it into wisdom, it rescues and protects with great kindness, it delivers with great compassion; it causes sentient beings to increase the faculties, the powers, and the factors of awakening; it causes sentient beings to give rise to deep faith and to cast off the turbid mind; it causes sentient beings to get to see the Buddha and hear the Dharma, and not to spoil the principle of cause and effect; it causes sentient beings to gain the divine eye and to see where beings die and where they are born; it causes the minds of sentient beings to be without obstruction and their existing roots of goodness not to be spoiled; it causes the wisdom of sentient beings to be cultivated bright and keen, and the flower of awakening to open; it causes sentient beings to raise the mind of awakening and to accomplish the practice that was theirs from the first. Why is this so? Because the sun-body of the vast wisdom of the Tathāgata sends forth measureless light that shines everywhere. Sons of the Buddha! This is the third mark of the body of the Tathāgata, and the bodhisattva-mahāsattvas should see it in this way.

Simile 4, The Sun Shining on High and Low (Part One): The Sun Has No Thought, and Yet Shines Earlier and Later

“Furthermore, Sons of the Buddha! It is like the sun rising over Jambudvīpa: it shines first upon all the great mountain kings such as Sumeru, next upon the black mountains, next upon the high plains, and only afterwards shines everywhere upon the whole great earth. The sun does not raise a thought such as this: ‘I shall shine here first and there later.’ It is only because the mountains and the ground are high and low that the shining is earlier and later.

Simile 4, The Sun Shining on High and Low (Part Two): The Wheel of Wisdom Shines First upon the Great Mountain Kings, and So On Down to Those Settled in Wrongness

“So it is exactly with the Tathāgata, the Worthy One, the Perfectly and Fully Awakened One: he has accomplished the wheel of wisdom of the boundless Dharma realm, and constantly sends forth the unobstructed light of wisdom; it shines first upon the great mountain kings that are the bodhisattva-mahāsattvas, next upon the pratyekabuddhas, next upon the śrāvakas, next upon the sentient beings whose roots of goodness are already settled — displaying vast wisdom according to the size of the measure of their minds and their faculties — and only afterwards shines everywhere upon all sentient beings, so that even the group settled in wrongness (those who are settled in not entering the right path) are all reached universally, so as to make for them the cause and condition of benefit in the future and to bring them to ripening. And that great sunlight of the Tathāgata’s wisdom does not raise a thought such as this: ‘I ought to shine first upon the vast practice of the bodhisattvas, and so on down to shining last upon the sentient beings settled in wrongness.’ It only sends forth light that shines equally and everywhere, without obstruction and without hindrance, having no discrimination whatever.

Simile 4, The Sun Shining on High and Low (Part Three): Sun and Moon Are Impartial, and Yet Their Light Has Its Differences

“Sons of the Buddha! It is like the sun and the moon appearing in their seasons: the great mountains and the deep valleys are all shone upon everywhere, with no partiality. So it is exactly with the wisdom of the Tathāgata: it shines everywhere upon all and has no discrimination; it is only that, as the faculties and the desires of sentient beings differ, the light of wisdom shows all its various differences. Sons of the Buddha! This is the fourth mark of the body of the Tathāgata, and the bodhisattva-mahāsattvas should see it in this way.

Simile 5, The Sun Benefiting Those Born Blind (1): They Do Not See the Sun, and Yet Receive the Sun’s Benefit

“Furthermore, Sons of the Buddha! It is like the sun coming out: sentient beings who were born blind, having no eye-faculty, have never seen it. Though they have never seen it, they are nevertheless benefited by the light of the sun. Why is this so? Because by means of the light of the sun such a one gets to know the seasons of day and night, gets to make use of every kind of clothing and food and drink, and so has his body made fit and is kept far from many sicknesses.

Simile 5, The Sun Benefiting Those Born Blind (2): Those Without the Eye of Faith Also Receive the Benefit of the Sun of Wisdom

“So it is exactly with the sun of the wisdom of the Tathāgata: those of the sort ‘born blind’ — without faith, without understanding, breaking the pure precepts, ruining right view, sustaining their life by wrong livelihood — because they have no eye of faith, do not see the sun-disc of the wisdom of the buddhas. Though they do not see the sun-disc of the Buddha’s wisdom, they are nevertheless benefited by the sun of wisdom. Why is this so? Because by the majestic power of the Buddha all the bodily suffering of those sentient beings, and their various afflictions, and the causes of their suffering in the future, are made to be extinguished.

Simile 5, The Sun Benefiting Those Born Blind (3): The Names of the Tathāgata’s Ten Lights

“Sons of the Buddha! The Tathāgata has a light named: the gathering together of all merit; a light named: shining upon all everywhere; a light named: the pure and sovereign shining; a light named: sending forth the great and marvelous sound; a light named: understanding every language and dharma-formula and making others rejoice; a light named: displaying the sovereign field of experience in which every doubt is cut off forever; a light named: the sovereign shining everywhere of the wisdom that does not abide; a light named: the sovereign wisdom that cuts off every frivolous talk forever; a light named: sending forth marvelous sounds according to what is fitting; a light named: sending forth pure and sovereign sound that adorns the lands and ripens sentient beings.

Simile 5, The Sun Benefiting Those Born Blind (4): A Thousand Lights Above and Below, and the Bodhisattvas Attain the State of a Tathāgata

“Sons of the Buddha! From every single pore of the Tathāgata there are sent forth a thousand lights such as these: five hundred lights shine everywhere below, and five hundred lights shine everywhere above. The hosts of bodhisattvas in all the various buddha-fields and in the presence of the various buddhas, when those bodhisattvas see this light, all at once attain the state of a Tathāgata: ten heads, ten eyes, ten ears, ten noses, ten tongues, ten bodies, ten hands, ten feet, ten grounds, ten wisdoms — all of them pure.

Simile 5, The Sun Benefiting Those Born Blind (5): The Benefit Received by Four Classes of Sentient Beings

“The various points of entry and the various positions that those bodhisattvas had accomplished before become purer still after they see that light; all their roots of goodness are brought to ripening, and they head toward omniscience. Those who abide in the two vehicles have every defilement extinguished. The remaining portion of sentient beings ‘born blind’ gain ease in body and purity in mind as well, becoming pliant and disciplined, fit to cultivate right mindfulness and wisdom. And all the sentient beings in the destinies of the hells, the hungry ghosts, and the animals gain ease, are freed from every kind of suffering, and when their lives end are all born among the gods and among human beings.

Simile 5, The Sun Benefiting Those Born Blind (6): They Mistakenly Reckon Themselves Brahmā, and the Buddha Corrects Them with a Marvelous Sound

“Sons of the Buddha! Those sentient beings do not perceive and do not know by what cause and condition, by what spiritual power, they have come to be born here. Those who were born blind then raise a thought such as this: ‘I am Brahmā! I am produced by Brahmā!’ At that time the Tathāgata, dwelling in the samādhi of universal freedom, sends forth sixty kinds of marvelous sound and says to them: ‘You are not Brahmā, nor are you produced by Brahmā, nor is this the work of Śakra or of the four World-Protector kings; all of this is the majestic spiritual power of the Tathāgata.’

Simile 5, The Sun Benefiting Those Born Blind (7): They Know Their Former Lives and Raise Up Offerings, and the Buddha Confers the Prediction

“When those sentient beings have heard these words, by the spiritual power of the Buddha they all come to know their own lives in former ages, and great joy arises in them; and because their minds rejoice, there well up of themselves clouds of udumbara flowers, clouds of incense, clouds of music, clouds of garments, clouds of canopies, clouds of banners, clouds of pennants, clouds of powdered incense, clouds of jewels, clouds of lion-banners and half-moon pavilions, clouds of song and praise, and clouds of every kind of adornment, and with minds of reverence they all make offerings to the Tathāgata. Why is this so? Because these sentient beings have gained the pure eye, the Tathāgata thereupon confers on them the prediction that they shall attain unsurpassed perfect awakening. Sons of the Buddha! It is in this way that the sun of the wisdom of the Tathāgata benefits sentient beings born blind, causing them to gain roots of goodness and to be complete in ripening. Sons of the Buddha! This is the fifth mark of the body of the Tathāgata, and the bodhisattva-mahāsattvas should see it in this way.

Simile 6, The Four Marvels of the Moon-Disc (Part One): The Moon Has Four Unprecedented Properties

“Furthermore, Sons of the Buddha! It is like the moon-disc, which has four marvelous and unprecedented things. Which four? First, it outshines the light of all the constellations. Second, it displays waning and waxing in accordance with the seasons. Third, in the clear water of Jambudvīpa there is nowhere that its reflection does not appear. Fourth, all who see it feel that it is facing them directly before their own eyes — and yet this moon-disc itself has no discrimination and no frivolous talk.

Simile 6, The Four Marvels of the Moon-Disc (Part Two): The Body of the Tathāgata, Being Like the Moon, Also Has Four Marvels

“Sons of the Buddha! The body of the Tathāgata is like the bright moon, and so it is exactly with it: it has four marvelous and unprecedented things. Which four? That is to say: it outshines all the śrāvakas, the pratyekabuddhas, and the assemblies of the learners and of those beyond learning; in accordance with what is fitting for sentient beings it displays a life-span now long and now short, while the body of the Tathāgata in truth neither increases nor decreases; among the sentient beings of pure mind in all worlds, in the vessel of the mind that is fit to receive awakening, there is nowhere that the reflection of the Buddha does not appear; and all sentient beings who gaze upon the Buddha and face him say that the Tathāgata appears before themselves alone, and he preaches the Dharma to them according to what their minds delight in, brings them to liberation according to their position, and causes them to see the body of the Buddha according to what is to be taught and transformed — and yet the body of the Tathāgata has no discrimination and no frivolous talk, and the benefit it performs is brought to its very end. Sons of the Buddha! This is the sixth mark of the body of the Tathāgata, and the bodhisattva-mahāsattvas should see it in this way.

Simile 7, The Brahmā King Appearing Everywhere: He Does Not Divide His Body, and Yet Is Seen in Every Place

“Furthermore, Sons of the Buddha! It is like the great Brahmā king of a three-thousandfold great-thousand world-system, who by a very slight application of means makes his own body appear everywhere throughout the great-thousand world-system, and all sentient beings see the Brahmā king appearing before themselves, while this Brahmā king in truth has not divided up his own body and has no bodies of various kinds. Sons of the Buddha! So it is exactly with the buddhas, the tathāgatas: they have no discrimination, no frivolous talk; neither do they divide up their body, nor have they bodies of various kinds; and yet they display their body according to what the minds of all sentient beings delight in, and they do not raise a thought such as this: ‘I have displayed so many bodies.’ Sons of the Buddha! This is the seventh mark of the body of the Tathāgata, and the bodhisattva-mahāsattvas should see it in this way.

Simile 8, The King of Physicians Sustaining His Body (Part One): His Life Ends and Yet His Body Does Not Disperse, and His Healing Does Not Cease

“Furthermore, Sons of the Buddha! It is like a king among physicians who knows well every kind of medicine and every kind of treatise on spells; of all the medicines in Jambudvīpa there is none that he cannot use; and further, taking as his means the power of the various roots of goodness of former lives and the power of the great luminous spell, when sentient beings do no more than see him there is no sickness that is not healed. That great king of physicians, knowing that his own life was about to end, raised a thought such as this: ‘After my life ends, all sentient beings will have nothing to rely on; I ought now to display a means for them.’ At that time the king of physicians compounded a medicine and smeared it on his own body, and by the power of a luminous spell sustained it, so that after his life ended his body did not disperse, did not wither and did not dry up, and his bearing and deportment, his seeing and hearing and his movements were no different from what they had been while he lived, and whatever he treated was healed.

Simile 8, The King of Physicians Sustaining His Body (Part Two): The Tathāgata, the Unsurpassed King of Physicians, and the Deeds of a Buddha That Do Not Rest

“Sons of the Buddha! So it is exactly with the Tathāgata, the Worthy One, the Perfectly and Fully Awakened One, this unsurpassed king of physicians: through measureless hundreds of thousands of koṭis of nayutas of kalpas he has refined and prepared the medicine of Dharma and brought it to accomplishment, and has reached the far shore in the study and cultivation of every skillfulness in means and of the power of the great luminous spell; he is well able to extinguish every kind of sickness of the afflictions of all sentient beings, and he sustains and upholds his life-span; through measureless kalpas his body is pure and has no deliberation and no contrived activity, and yet not one of the deeds of a buddha has ever rested, and in those sentient beings who see him every kind of sickness of the afflictions is extinguished. Sons of the Buddha! This is the eighth mark of the body of the Tathāgata, and the bodhisattva-mahāsattvas should see it in this way.

Simile 9, The Maṇi Jewel Giving Its Own Color: Those Touched by the Light Take On Its Color, and Those Who See It Have Their Eyes Made Pure

“Furthermore, Sons of the Buddha! It is like the great ocean, in which there is a great maṇi jewel named: the Vairocana treasury that gathers all light. If there are sentient beings who touch its light, they all become of one and the same color with it; if anyone sees it, his eyes are made pure. Wherever that light shines, it rains down maṇi jewels named: ease, which cause sentient beings to leave suffering behind and to be made fit in body and mind. Sons of the Buddha! So it is exactly with the body of the tathāgatas: it is a great heap of jewels, the great treasury of wisdom of all merit. If there are sentient beings who touch the wisdom-light of the jewel that is the body of the Buddha, they become of one and the same color with the body of the Buddha; if anyone sees it, his dharma-eye is made pure. Wherever that light shines, it causes sentient beings to leave the suffering of poverty far behind, and even to be complete in the joy of the awakening of a buddha. Sons of the Buddha! The dharma-body of the Tathāgata has no discrimination and no frivolous talk, and yet it is able to perform the great deeds of a buddha universally for all sentient beings. Sons of the Buddha! This is the ninth mark of the body of the Tathāgata, and the bodhisattva-mahāsattvas should see it in this way.

Simile 10, The Jewel-King Fulfilling Wishes (Part One): The Wish-Granting Jewel-King Is Not What Those of Little Merit Can See

“Furthermore, Sons of the Buddha! It is like the great ocean, in which there is a great wish-granting maṇi jewel-king named: the treasury that adorns every world, complete in the accomplishment of a million merits; wherever it abides, it causes the calamities and misfortunes of sentient beings to be removed and their wishes to be fulfilled; and yet this wish-granting maṇi jewel-king is not what sentient beings of scant merit are able to see.

Simile 10, The Jewel-King Fulfilling Wishes (Part Two): Those Who See His Body or Hear His Name All Leave Birth and Death Behind

“So it is exactly with this wish-granting jewel-king that is the body of the Tathāgata, which is named: able to cause all sentient beings to rejoice, every one of them — if anyone sees his body, hears his name, or praises his virtue, all of them are caused to leave forever the suffering and trouble of birth and death; and if all the sentient beings of all the worlds should at one and the same time single-mindedly wish to see the Tathāgata, they are all caused to see him, and their wishes are all fulfilled. Sons of the Buddha! The body of the Buddha is not what sentient beings of scant merit are able to see, save only for those whom the Tathāgata, by his sovereign spiritual power, is to discipline; if there are sentient beings who plant roots of goodness because they have seen the body of the Buddha, and whose roots of goodness ripen in the end, then it is for the sake of bringing them to ripening that they are caused to get to see the body of the Tathāgata. Sons of the Buddha! This is the tenth mark of the body of the Tathāgata, and the bodhisattva-mahāsattvas should see it in this way.

The General Conclusion in Ten Clauses: Each of the Ten Bodies Has Its Reason

“(The ten marks are as they are) because the mind of the Buddha is measureless and pervades the ten directions; because what he practices is unobstructed as space; because he enters everywhere into the Dharma realm; because he dwells in the true limit; because he neither arises nor ceases; because he dwells evenly in the three times; because he leaves every discrimination behind forever; because he dwells in the vow that reaches to the very end of the future; because he purifies and adorns every world; because he adorns every single buddha-body.”

The Verses of Repetition (1): Space Pervades the Ten Directions — The True Body Cannot Be Gained or Grasped

At that time Samantabhadra Bodhisattva-mahāsattva, wishing to make this meaning clear once more, spoke these verses:

“It is like space pervading the ten directions, whether form or not form, whether existent or not existent, and the sentient beings, the bodily forms, and the lands of the three times — space is present everywhere among them just so, and has no bound. The true body of the buddhas is likewise so, and throughout the whole Dharma realm there is nowhere it does not pervade; it cannot be seen and cannot be grasped, and only to teach and transform sentient beings does it show a form.

The Verses of Repetition (2): Space Cannot Be Grasped — The Act of Body Is Without Thought

“It is like space, which cannot be grasped, and yet everywhere it lets sentient beings perform every kind of karma, while space raises no thought such as this: ‘What am I doing now, why do I act, and for whom do I act?’ The act of body of the buddhas is likewise so, everywhere letting the host of beings cultivate good dharmas, while the Tathāgata has never raised such a discrimination: ‘I am now performing all these various deeds upon them.’

The Verses of Repetition (3): The Sun Rises over Jambudvīpa — It Breaks the Darkness and Gives Rise to Good

“It is like the sun rising over Jambudvīpa, its light breaking the darkness with nothing left over, and the mountains, the trees, the pools, the lotuses, and the many things of the great earth, every kind of them, receive its benefit. The rising of the sun that is the buddhas is likewise so, growing every kind of good conduct among gods and human beings, removing forever the darkness of folly and bringing the brightness of wisdom, so that constantly they receive honor and every ease.

The Verses of Repetition (4): The Sun Shines on High and Low — Earlier and Later, and Yet Without Discrimination

“It is like the time when the light of the sun appears: it shines first on the mountain king, next on the other mountains, and afterwards on the high plains and on the great earth, while the sun has never had any discrimination. The light of the Well-Gone One is likewise so: it shines first on the bodhisattvas, next on the pratyekabuddhas, and afterwards on the śrāvakas and on sentient beings, while the Buddha has never from the first stirred a single thought.

The Verses of Repetition (5): Those Born Blind Receive the Benefit — Hearing the Name and Touching the Light, They Attain Awakening

“It is like one born blind who does not see the sun, and yet the light of the sun brings him benefit still, making him know the seasons and make use of food and drink, so that he leaves many sicknesses forever and his body is at ease. Sentient beings without faith do not see the Buddha, and yet the Buddha likewise raises up meaning and profit for them: merely by hearing the name of the Buddha and touching the light of the Buddha, by this they even come to realize awakening.

The Verses of Repetition (6): The Pure Moon in the Sky — It Eclipses the Stars and Displays Waxing and Waning

“It is like the pure bright moon in the midst of space, able to eclipse the host of stars and to display waxing and waning, and in all waters its reflection appears, and all who look and gaze feel that it faces them directly. This pure moon that is the Tathāgata is likewise so, able to eclipse the other vehicles and to display a life-span long or short, appearing everywhere on the water of the pure minds of gods and human beings, and all say that it is directly before their own faces.

The Verses of Repetition (7): The Brahmā King Dwells in His Palace — He Does Not Divide His Body and Yet Appears Everywhere

“It is like the great Brahmā king dwelling in his own palace, who yet appears in body everywhere in the places of the Brahmās of the three-thousandfold world, and all gods and human beings can see him, while in truth he has not divided his body and gone to where they are. The appearing in body of the buddhas is likewise so, and throughout all the ten directions there is nowhere they do not pervade; their bodies are numberless and cannot be reckoned, and they neither divide the body nor raise discrimination.

The Verses of Repetition (8): The King of Physicians and His Art — The Medicine Is Smeared on His Body, and His Work Goes On as at First

“As a king of physicians is skilled in the art of medicines, so that if anyone sees him his sickness is healed, and though his life is already ended, the medicine is smeared on his body and it still causes his work to be done just as at first. The most surpassing king of physicians is likewise so, complete in skillful means and in omniscience, and by the marvelous practice of former ages he displays the body of a buddha, and in those who see him the afflictions are extinguished.

The Verses of Repetition (9): The Jewel-King in the Ocean — Those Touched by the Light Take On Its Color, and the Five Eyes Are Opened

“It is like the jewel-king in the midst of the great ocean, which sends forth measureless lights of every kind everywhere, and the sentient beings touched by them are of one and the same color with it, and if anyone sees it, his eyes are made pure. The most surpassing jewel-king is likewise so, and those touched by its light are of one and the same color with it, and whoever gets to see it has the five eyes opened, breaks through every kind of darkness of dust, and dwells on the ground of a buddha.

The Verses of Repetition (10): The Wish-Granting Maṇi — Not Being Seen Is No Discrimination on the Jewel-King’s Part

“It is like the wish-granting maṇi jewel, which fulfills whatever anyone seeks of it, and sentient beings of scant merit do not see it, and it is not that the jewel-king has any discrimination. This jewel-king that is the Well-Gone One is likewise so, fulfilling every kind of desire and delight that people seek; sentient beings without faith do not see the Buddha, and it is not that the mind of the Well-Gone One has cast them away.”

品三十七如來出現品 · 第三義出現之語（音聲）The Appearance of the Tathāgata · The Third Sense: The Speech of the Appearance (the Voice)

全文五層 →Full five layers →

白話Vernacular

起問：怎樣才算知道如來的音聲

「佛子！菩薩摩訶薩（發大心的大菩薩）應當怎樣去知道如來、應（應受供養者）、正等覺（正確而圓滿的覺者）的音聲呢？

略說十音：如來音聲的十種相貌

「佛子！菩薩摩訶薩應當知道，如來的音聲是遍到一切處的，因為它普遍地含攝了無量的種種音聲；應當知道，如來的音聲能隨順眾生心裡所愛樂的而使他們全都歡喜，因為它說法說得明白透徹；應當知道，如來的音聲能隨順眾生的信解而使他們全都歡喜，因為它使人心裡得到清涼；應當知道，如來的音聲教化眾生從不錯過時節，因為凡是應當聽到的人沒有聽不到的；應當知道，如來的音聲沒有生也沒有滅，因為它就像山谷的回響一樣；應當知道，如來的音聲沒有一個主宰者，因為它是修習一切業行所生起的；應當知道，如來的音聲極為深奧，因為它難以測度；應當知道，如來的音聲沒有邪曲，因為它是從法界（真如法性之界）中出生的；應當知道，如來的音聲沒有斷絕的時候，因為它普遍地進入了整個法界；應當知道，如來的音聲沒有改變，因為它一直到達究竟的地步。

三重雙非：不是量也不是無量

「佛子！菩薩摩訶薩應當知道如來的音聲：不是有限量的，也不是沒有限量的；不是有主宰的，也不是沒有主宰的；不是有所顯示的，也不是沒有所顯示的。

第一喻·劫壞唱聲：世界將壞時自然出的四種聲音

「為什麼這樣說呢？佛子！譬如這個世界快要壞滅的時候，沒有誰主使、沒有誰造作，法本來如此地就發出四種音聲。這四種是什麼呢？第一種說：『你們應當知道，初禪（第一層禪定）是安樂的，它遠離了種種欲望的過惡，超過了欲界。』眾生聽了以後，自然而然地成就了初禪，捨掉欲界的身體，生在梵天。第二種說：『你們應當知道，二禪是安樂的，它沒有粗的尋求（覺）也沒有細的伺察（觀），超過了梵天。』眾生聽了以後，自然而然地成就了二禪，捨掉梵天的身體，生在光音天。第三種說：『你們應當知道，三禪是安樂的，它沒有過失，超過了光音天。』眾生聽了以後，自然而然地成就了三禪，捨掉光音天的身體，生在遍淨天。第四種說：『你們應當知道，四禪是寂靜的，它超過了遍淨天。』眾生聽了以後，自然而然地成就了四禪，捨掉遍淨天的身體，生在廣果天。這就是那四種。

「佛子！這些音聲沒有誰主使、沒有誰造作，只是從眾生種種善業的力量中出生出來的。佛子！如來的音聲也是這樣：沒有誰主使、沒有誰造作，沒有分別，不是進來的也不是出去的，只是從如來功德法的力量中，發出四種廣大的音聲。這四種是什麼呢？

「第一種說：『你們應當知道，一切造作遷流之行全都是苦，所謂：地獄的苦、畜生的苦、餓鬼的苦、沒有福德的苦、執著我與我所有的苦、造作種種惡行的苦。想要生到人道、天道，就應當種下善根；生在人、天之中，遠離種種難處（無法修行的處境）。』眾生聽了以後，捨離顛倒的見解，修習種種善行，遠離種種難處，生在人、天之中。

「第二種說：『你們應當知道，一切諸行眾苦熾盛燃燒，就像燒紅的鐵丸一樣。諸行是無常的，是會磨損消滅的法；涅槃（煩惱寂滅之境）是寂靜的，是無所造作的安樂，遠離了熾盛的燃燒，消除了種種熱惱。』眾生聽了以後，勤加修習善法，在聲聞乘中得到了隨順的音聲忍（聞法音而能順受不逆的階位）。

「第三種說：『你們應當知道，走聲聞乘的人，是隨著他人的言語才理解的，智慧狹小低劣；還有更上的一乘，名叫：獨覺乘，他們的開悟不必由老師教導，你們應當去學。』愛樂殊勝之道的人聽到這個音聲以後，捨掉聲聞道，修習獨覺乘。

「第四種說：『你們應當知道，超過二乘（聲聞乘、獨覺乘）的地位，還有更殊勝的道，名叫：大乘。這是菩薩所修行的，隨順六波羅蜜（六種到彼岸的行門），不斷絕菩薩之行，不捨棄菩提心，處在無量的生死之中而不疲倦厭離，超過了二乘，名叫：大乘、第一乘、勝乘、最勝乘、上乘、無上乘、利益一切眾生乘。』如果有眾生信解廣大，諸根猛利，過去世種下了善根，被諸位如來的神力所加持，有殊勝的樂欲，希求佛果；聽到這個音聲以後，就發起了菩提心。

「佛子！如來的音聲不是從身體發出的，也不是從心裡發出的，卻能利益無量的眾生。佛子！這就是如來音聲的第一相，諸位菩薩摩訶薩應當這樣去知道。

第二喻·呼響隨緣：像山谷的回聲，隨聲而應而無分別

「再者，佛子！譬如山谷的回響，是因為有山谷、又有音聲才生起的，它沒有形狀，看不見，也沒有分別，卻能夠隨著一切語言而應和。如來的音聲也是這樣：沒有形狀，看不見；不是有一定的方位處所，也不是沒有方位處所；只是隨著眾生的欲樂與理解為緣而出現，它的體性到究竟處是無言無示、不可宣說的。佛子！這就是如來音聲的第二相，諸位菩薩摩訶薩應當這樣去知道。

第三喻·天鼓開覺：一面叫作覺悟的鼓

「再者，佛子！譬如諸天有一面大法鼓，名叫：覺悟。如果諸位天子行為放逸的時候，這鼓就在虛空中發出聲音告訴他們說：『你們應當知道，一切欲樂全都是無常的，是虛妄顛倒的，片刻之間就變壞了，只是誑騙愚人使他戀戀執著罷了。你們不要放逸，如果放逸的話，會墮入種種惡趣，到那時後悔也來不及了。』放逸的諸天聽到這個音聲以後，生起大大的憂懼，捨掉自己宮中所有的欲樂，前往天王處所求法修行。

「佛子！那天鼓的聲音，沒有誰主使、沒有誰造作，沒有生起也沒有滅去，卻能利益無量的眾生。應當知道如來也是這樣：為了要覺醒放逸的眾生，發出無量微妙的法音，所謂：無所執著的聲音、不放逸的聲音、無常的聲音、苦的聲音、無我的聲音、不淨的聲音、寂滅的聲音、涅槃的聲音、沒有限量的自然智的聲音、不可破壞的菩薩行的聲音、到達一切處的如來無功用智之地的聲音，用這些音聲遍滿法界之中而開悟眾生。無數的眾生聽到這些音聲以後，都生起歡喜，勤加修習善法，各自在自己所走的乘中求取出離，所謂：或者修聲聞乘、或者修獨覺乘、或者修習菩薩的無上大乘。而如來的音聲，不住在任何方位處所，也沒有言說。佛子！這就是如來音聲的第三相，諸位菩薩摩訶薩應當這樣去知道。

第四喻·天女善口：一聲之中出百千音

「再者，佛子！譬如自在天王有一位天上的采女，名叫：善口，從她口中發出一個音聲，這個聲音就與百千種音樂相應和，每一種音樂之中又有百千種差別的音聲。佛子！那位善口天女從口中的一個聲音，發出這樣無量的音聲。應當知道如來也是這樣：在一個音聲之中發出無量的聲音，隨著眾生心裡所愛樂的差別，全都普遍地到達，全都使他們得到理解。佛子！這就是如來音聲的第四相，諸位菩薩摩訶薩應當這樣去知道。

第五喻·梵音及眾：人人都以為是單獨對我說的

「再者，佛子！譬如大梵天王住在梵宮中發出梵音，一切梵天大眾沒有聽不到的，而那音聲不會傳出大眾之外。諸位梵天大眾都生起這樣的念頭：『大梵天王是單獨在跟我說話。』如來的妙音也是這樣：道場中的法會大眾沒有聽不到的，而那音聲不會傳出大眾之外。為什麼呢？因為根機還沒有成熟的人不應當聽到。那些聽到音聲的人都生起這樣的念頭：『如來世尊是單獨為我而說的。』佛子！如來的音聲沒有發出也沒有停住，卻能成就一切事業。這就是如來音聲的第五相，諸位菩薩摩訶薩應當這樣去知道。

第六喻·眾水一味：水只有一味，是器皿使它有了差別

「再者，佛子！譬如種種水都同是一個味道，因為盛水的器皿不同，水才有了差別，水自己並沒有思慮，也沒有分別。如來的言音也是這樣：唯有一個味道，就是解脫味；隨著眾生的心器不同，才有無量的差別，而如來自己並沒有思慮，也沒有分別。佛子！這就是如來音聲的第六相，諸位菩薩摩訶薩應當這樣去知道。

第七喻·降雨滋榮：雨不從龍王的身心出

「再者，佛子！譬如阿那婆達多龍王（無熱龍王）興起大片密雲，遍滿閻浮提（我們所住的洲）普降甘美的雨，百穀苗稼都得以生長，江河泉池一切都盈滿了；這大雨水並不是從龍王的身中或心中發出的，卻能種種地饒益眾生。佛子！如來、應、正等覺也是這樣：興起大悲之雲遍滿十方世界，普降無上的甘露法雨，使一切眾生都生起歡喜，增長善法，滿足種種乘。佛子！如來的音聲不是從外面來的，也不是從裡面出的，卻能饒益一切眾生。這就是如來音聲的第七相，諸位菩薩摩訶薩應當這樣去知道。

第八喻·漸降成熟：先起雲七日不雨，等眾生把事情做完

「再者，佛子！譬如摩那斯龍王將要降雨的時候，不會立刻就降，而是先興起大雲遮滿虛空，凝住停留七天，等待眾生把該做的事都做完。為什麼呢？因為那位大龍王有慈悲心，不想惱亂眾生。過了七天以後，才降下細微的雨普遍潤澤大地。佛子！如來、應、正等覺也是這樣：將要降下法雨的時候，不會立刻就降，而是先興起法雲成熟眾生，為的是要使他們心中沒有驚怖；等他們成熟了，然後才普降甘露法雨，演說極深微妙的善法，漸漸地使他們滿足如來一切智智（佛的圓滿智慧）的無上法味。佛子！這就是如來音聲的第八相，諸位菩薩摩訶薩應當這樣去知道。

第九喻·降霔難思：水沒有分別，是龍王之力使雨莊嚴

「再者，佛子！譬如大海中有一位大龍王，名叫：大莊嚴，在大海中降雨的時候，或者降十種莊嚴的雨，或者一百種、或者一千種、或者百千種莊嚴的雨。佛子！水本身並沒有分別，只是因為龍王不可思議的力量使那雨得以莊嚴，乃至有百千無量的差別。如來、應、正等覺也是這樣：為眾生說法的時候，或者用十種差別的音聲來說，或者一百種、或者一千種、或者用百千種，或者用八萬四千種音聲宣說八萬四千種行門，乃至或者用無量百千億那由他（極大之數）的音聲各別地說法，使聽到的人都生起歡喜；如來的音聲並沒有什麼分別，只是因為諸佛在極深的法界中圓滿清淨，能夠隨著眾生根機所適宜的，發出種種言音都使他們歡喜。佛子！這就是如來音聲的第九相，諸位菩薩摩訶薩應當這樣去知道。

第十喻·遍降種種（一）：娑竭羅龍王的雲、電、雷、風

「再者，佛子！譬如娑竭羅龍王（海龍王），想要顯現龍王大自在的力量，饒益眾生使他們都歡喜，就從四天下一直到他化自在天的處所，興起大片雲網周匝遮蓋。那雲的顏色相貌有無量的差別，或者是閻浮檀金（河中所出的紫金）光明的顏色，或者是毘瑠璃光明的顏色，或者是白銀光明的顏色，或者是玻瓈（水晶）光明的顏色，或者是牟薩羅（一種寶石）光明的顏色，或者是碼碯光明的顏色，或者是勝藏光明的顏色，或者是赤真珠光明的顏色，或者是無量香光明的顏色，或者是無垢衣光明的顏色，或者是清淨水光明的顏色，或者是種種莊嚴具光明的顏色，這樣的雲網周匝遍布。

「已經遍布之後，就發出種種顏色的電光。所謂：閻浮檀金色的雲發出瑠璃色的電光，瑠璃色的雲發出金色的電光，銀色的雲發出玻瓈色的電光，玻瓈色的雲發出銀色的電光，牟薩羅色的雲發出碼碯色的電光，碼碯色的雲發出牟薩羅色的電光，勝藏寶色的雲發出赤真珠色的電光，赤真珠色的雲發出勝藏寶色的電光，無量香色的雲發出無垢衣色的電光，無垢衣色的雲發出無量香色的電光，清淨水色的雲發出種種莊嚴具色的電光，種種莊嚴具色的雲發出清淨水色的電光；乃至種種顏色的雲發出一種顏色的電光，一種顏色的雲發出種種顏色的電光。

「又在那雲中發出種種雷聲，隨著眾生的心都使他們歡喜。所謂：或者像天女歌詠的聲音，或者像諸天妓樂的聲音，或者像龍女歌詠的聲音，或者像乾闥婆（天上的樂神）女歌詠的聲音，或者像緊那羅（天上的歌神）女歌詠的聲音，或者像大地震動的聲音，或者像海水波潮的聲音，或者像獸王咆哮的聲音，或者像好鳥鳴囀的聲音，以及其餘無量種種的音聲。

「已經震雷之後，又生起清涼的風，使眾生心裡生起悅樂，然後才降下種種的雨，利益安樂無量的眾生。

第十喻·遍降種種（二）：從他化天到地上，處處所雨不同

「從他化天一直到地上，在每一處所降的雨都不相同。所謂：在大海之中降下清冷的水，名叫：無斷絕；在他化自在天降下簫笛等種種樂音，名叫：美妙；在化樂天降下大摩尼寶，名叫：放大光明；在兜率天降下大莊嚴具，名叫：垂髻；在夜摩天降下大妙華，名叫：種種莊嚴具；在三十三天降下眾多妙香，名叫：悅意；在四天王天降下天寶衣，名叫：覆蓋；在龍王宮降下赤真珠，名叫：涌出光明；在阿脩羅宮降下種種兵仗，名叫：降伏怨敵；在北欝單越（北方之洲）降下種種花，名叫：開敷；其餘三天下也都是這樣，然而各自隨著它的處所，所降的雨並不相同。雖然那位龍王的心是平等的、沒有這邊那邊的分別，只是因為眾生的善根不同，所降的雨才有差別。

第十喻·遍降種種（三）：如來先布身雲彌覆法界

「佛子！如來、應、正等覺這位無上法王也是這樣：想要用正法教化眾生，就先布下身雲遮滿法界，隨著眾生的樂欲而示現不同。所謂：或者為眾生示現生身雲，或者為眾生示現化身雲，或者為眾生示現力持身雲，或者為眾生示現色身雲，或者為眾生示現相好身雲，或者為眾生示現福德身雲，或者為眾生示現智慧身雲，或者為眾生示現諸力不可壞身雲，或者為眾生示現無畏身雲，或者為眾生示現法界身雲。

「佛子！如來用這樣等等無量的身雲，普遍覆蓋十方一切世界，隨著眾生的所樂，各別地示現種種光明電光。所謂：或者為眾生示現光明電光，名叫：無所不至；或者為眾生示現光明電光，名叫：無邊光明；或者為眾生示現光明電光，名叫：入佛祕密法；或者為眾生示現光明電光，名叫：影現光明；或者為眾生示現光明電光，名叫：光明照耀；或者為眾生示現光明電光，名叫：入無盡陀羅尼門；或者為眾生示現光明電光，名叫：正念不亂；或者為眾生示現光明電光，名叫：究竟不壞；或者為眾生示現光明電光，名叫：順入諸趣；或者為眾生示現光明電光，名叫：滿一切願皆令歡喜。

「佛子！如來、應、正等覺示現了這樣等等無量的光明電光之後，又隨著眾生心裡的所樂，出生無量的三昧雷聲。所謂：善覺智三昧雷聲、明盛離垢海三昧雷聲、一切法自在三昧雷聲、金剛輪三昧雷聲、須彌山幢三昧雷聲、海印三昧雷聲、日燈三昧雷聲、無盡藏三昧雷聲、不壞解脫力三昧雷聲。

第十喻·遍降種種（四）：先現瑞相，然後普降十種法雨

「佛子！如來身雲中發出這樣等等無量差別的三昧雷聲之後，將要降下法雨，先示現吉祥的徵兆開悟眾生。所謂：從沒有障礙的大慈悲心中，示現如來的大智風輪，名叫：能令一切眾生生不思議歡喜適悅。這個相示現之後，一切菩薩以及諸位眾生，身與心都得到清涼。

「然後從如來的大法身雲、大慈悲雲、大不思議雲中，降下不可思議的廣大法雨，使一切眾生身心清淨。所謂：為坐在菩提場的菩薩降下大法雨，名叫：法界無差別；為最後身的菩薩降下大法雨，名叫：菩薩遊戲如來祕密教；為一生所繫的菩薩（再受一次生就成佛的菩薩）降下大法雨，名叫：清淨普光明；為灌頂菩薩降下大法雨，名叫：如來莊嚴具所莊嚴；為得忍的菩薩降下大法雨，名叫：功德寶智慧華開敷不斷菩薩大悲行；為住位、向位、行位的菩薩降下大法雨，名叫：入現前變化甚深門而行菩薩行無休息無疲厭；為初發心的菩薩降下大法雨，名叫：出生如來大慈悲行救護眾生；為求獨覺乘的眾生降下大法雨，名叫：深知緣起法遠離二邊得不壞解脫果；為求聲聞乘的眾生降下大法雨，名叫：以大智慧劍斷一切煩惱怨；為積集善根已決定與不決定的眾生降下大法雨，名叫：能令成就種種法門生大歡喜。

「佛子！諸佛如來隨著眾生的心，降下這樣等等廣大的法雨，充滿一切無邊的世界。佛子！如來、應、正等覺他的心是平等的，對於法沒有吝惜，只是因為眾生的根機與欲樂不同，所降的法雨才顯示出差別。這就是如來音聲的第十相，諸位菩薩摩訶薩應當這樣去知道。

通結：如來音聲有十種無量

「再者，佛子！應當知道如來的音聲有十種無量。哪十種呢？所謂：像虛空界一樣無量，因為它到達一切處；像法界一樣無量，因為它沒有不遍到的；像眾生界一樣無量，因為它使一切心生歡喜；像諸業一樣無量，因為它宣說業的果報；像煩惱一樣無量，因為它使煩惱全都除滅；像眾生的言音一樣無量，因為它隨眾生的理解而使他們聽聞；像眾生的欲樂理解一樣無量，因為它普遍觀察而救度；像三世一樣無量，因為它沒有邊際；像智慧一樣無量，因為它分別一切；像佛的境界一樣無量，因為它入於佛的法界。佛子！如來、應、正等覺的音聲成就了這樣等等阿僧祇（無數）的無量，諸位菩薩摩訶薩應當這樣去知道。」

重頌（一）：劫壞唱聲喻·呼響喻

這時，普賢菩薩摩訶薩想要重新闡明這個義理而說偈頌道：

「三千大千世界將要壞滅的時候，眾生的福力發出聲音告訴他們說：四禪是寂靜的、沒有種種苦，使他們聽了以後全都遠離欲望。十力世尊（具足十種智力的佛）也是這樣，發出微妙的音聲遍滿法界，為他們宣說諸行是苦、是無常，使他們永遠渡過生死的大海。（劫壞唱聲喻）

「譬如深山大谷之中，隨便有什麼音聲都會有回響應和，回響雖然能隨逐他人的言語，可是它畢竟沒有分別。十力佛的言音也是這樣，隨著眾生根機成熟而為他們示現，使他們調伏而生歡喜，佛心裡卻不起念說我如今能夠演說。（呼響喻）

重頌（二）：天鼓喻·天女善口喻

「如同天上有鼓名叫能覺，常常在虛空中震動法音，誡勉那些放逸的天子們，使他們聽了以後得以遠離貪著。十力佛的法鼓也是這樣，發出種種微妙的音聲，覺醒一切眾生，使他們全都證得菩提之果。（天鼓喻）

「自在天王有一位寶女，口中善於奏出種種音樂，一個聲音就能發出百千種音，每一種音之中又有百千。善逝（佛的德號，善巧地去到彼岸者）的音聲也是這樣，一個聲音就發出一切音，隨著眾生的性情欲樂有差別，各各使他們聽了以後斷除煩惱。（天女善口喻）

重頌（三）：梵音喻·眾水一味喻

「譬如大梵天王吐出一個音，能使梵天大眾都歡喜，這音只及於梵眾而不傳出外面，人人都說是自己單獨聽到的。十力佛這位梵王也是這樣，演出一個言音充滿法界，只霑潤法會大眾而不傳到遠處，因為眾生沒有信心的緣故還不能領受。（梵音喻）

「譬如種種水同是一個體性，八功德的味道並沒有差別，因為所在的地與所盛的器各不相同，所以才使它有了種種差異。一切智的音聲也是這樣，法性只有一味沒有分別，隨著眾生的行為不同，所以使他們聽聞到的種種有異。（眾水一味喻）

重頌（四）：無熱龍王喻·摩那斯龍王喻

「譬如無熱大龍王（即阿那婆達多龍王），降下的雨普遍霑洽閻浮之地，能使草木都生長，而雨並不從龍王的身與心中發出。諸佛的妙音也是這樣，普遍降雨於法界全都霑洽，能使眾生生起善法、滅除諸惡，而這音聲不從內也不從外而有。（無熱龍王喻）

「譬如摩那斯龍王，興起雲來七天卻不先降雨，等待眾生把該做的事做完，然後才開始降下而成就利益。十力佛演說義理也是這樣，先教化眾生使他們成熟，然後才為他們宣說極深的法，使聽聞的人不生驚怖。（摩那斯龍王喻）

重頌（五）：大莊嚴龍王喻·娑竭羅龍王喻

「大莊嚴龍王在大海之中，降下十種莊嚴的雨，或者百種、或者千種、或者百千種，水雖然是一個味道而莊嚴各別。佛究竟的辯才也是這樣，宣說十種、二十種種種法門，或者百種、或者千種以至於無量，心中並不生起有所差別的念頭。（大莊嚴龍王喻）

「最殊勝的龍王娑竭羅，興起雲來普遍覆蓋四天下，在每一處所降的雨各不相同，而那龍王的心並沒有第二個念頭。諸佛法王也是這樣，大悲的身雲遍滿十方，為種種修行的人所降的雨各各不同，而佛對於一切並沒有分別。（娑竭羅龍王喻）」

The Question Raised: What Does It Take to Know the Voice of the Tathāgata

“Sons of the Buddha! How should a bodhisattva-mahāsattva (a great bodhisattva who has raised the great mind) go about knowing the voice of the Tathāgata, the Worthy One (the one worthy of offerings), the Perfectly Awakened One (the one whose awakening is right and complete)?

The Ten Voices in Brief: The Ten Characteristics of the Tathāgata’s Voice

“Sons of the Buddha! A bodhisattva-mahāsattva should know that the voice of the Tathāgata reaches everywhere, because it universally embraces measureless sounds of every kind; he should know that the voice of the Tathāgata accords with what the minds of sentient beings delight in and makes them all rejoice, because it expounds the Dharma clearly and thoroughly; he should know that the voice of the Tathāgata accords with the faith and understanding of sentient beings and makes them all rejoice, because it makes their minds attain coolness; he should know that the voice of the Tathāgata never misses the season in teaching and transforming sentient beings, because there is no one who ought to hear it who fails to hear it; he should know that the voice of the Tathāgata neither arises nor ceases, because it is like the echo in a mountain valley; he should know that the voice of the Tathāgata has no master over it, because it arises from the cultivation of all deeds; he should know that the voice of the Tathāgata is exceedingly profound, because it is hard to fathom; he should know that the voice of the Tathāgata has nothing crooked in it, because it is born out of the Dharma realm (the realm of suchness, the nature of things); he should know that the voice of the Tathāgata is never cut off, because it enters universally into the whole Dharma realm; he should know that the voice of the Tathāgata does not alter, because it reaches all the way to the ultimate.

The Threefold Double Negation: Neither Measured nor Measureless

“Sons of the Buddha! A bodhisattva-mahāsattva should know the voice of the Tathāgata: it is not something with a measure, nor is it without measure; it is not something with a master, nor is it without a master; it is not something that shows, nor is it without showing.

The First Simile · The Sounds Uttered at the Kalpa’s Dissolution: The Four Sounds That Come Forth of Themselves When the World Is About to Perish

“Why is this said? Sons of the Buddha! It is like this world when it is about to be destroyed: with no one to direct it and no one to make it, of itself and by the nature of things four sounds come forth. What are the four? The first says: ‘You should know that the first dhyāna (the first stage of meditative concentration) is at ease; it has left behind the faults of the various desires and has passed beyond the realm of desire.’ Sentient beings, having heard it, spontaneously accomplish the first dhyāna, cast off the body of the realm of desire, and are born in the Brahmā heaven. The second says: ‘You should know that the second dhyāna is at ease; it has neither coarse seeking (initial application) nor subtle examining (sustained application), and has passed beyond the Brahmā heaven.’ Sentient beings, having heard it, spontaneously accomplish the second dhyāna, cast off the body of the Brahmā heaven, and are born in the Radiant Sound heaven. The third says: ‘You should know that the third dhyāna is at ease; it is without fault, and has passed beyond the Radiant Sound heaven.’ Sentient beings, having heard it, spontaneously accomplish the third dhyāna, cast off the body of the Radiant Sound heaven, and are born in the Universally Pure heaven. The fourth says: ‘You should know that the fourth dhyāna is still; it has passed beyond the Universally Pure heaven.’ Sentient beings, having heard it, spontaneously accomplish the fourth dhyāna, cast off the body of the Universally Pure heaven, and are born in the Vast Fruit heaven. These are the four.

“Sons of the Buddha! These sounds have no one directing them and no one making them; they are born solely out of the power of the manifold good deeds of sentient beings. Sons of the Buddha! So it is with the voice of the Tathāgata: there is no one directing it and no one making it; it is without discrimination; it neither comes in nor goes out; solely out of the power of the Tathāgata’s dharma of merit there come forth four vast sounds. What are the four?

“The first says: ‘You should know that all conditioned, coursing formations are suffering — namely: the suffering of the hells, the suffering of the animals, the suffering of the hungry ghosts, the suffering of being without merit, the suffering of clinging to self and what belongs to self, the suffering of committing evil deeds of every kind. If you would be born among humans and gods, you should plant roots of goodness; born among humans and gods, be far from the difficult conditions (the circumstances in which practice is impossible).’ Sentient beings, having heard it, cast off inverted views, cultivate every kind of good practice, leave the difficult conditions far behind, and are born among humans and gods.

“The second says: ‘You should know that all formations blaze with the mass of suffering, like an iron ball heated red. The formations are impermanent, dharmas that wear away and perish; nirvāṇa (the state in which the afflictions are stilled and extinguished) is still, an unconditioned ease, far from the blazing burning, with every kind of feverish distress removed.’ Sentient beings, having heard it, diligently cultivate good dharmas and, within the vehicle of the hearers, attain the forbearance that accords with the sound of the teaching (the stage at which one hears the sound of the Dharma and can receive it compliantly, without resistance).

“The third says: ‘You should know that those who follow the vehicle of the hearers understand only by following the words of another, and their wisdom is narrow and inferior; there is a further, higher vehicle named the vehicle of the pratyekabuddhas, whose awakening does not depend on being taught by a teacher. You should train in it.’ Those who delight in the surpassing path, having heard this sound, cast off the path of the hearers and cultivate the vehicle of the pratyekabuddhas.

“The fourth says: ‘You should know that beyond the standing of the two vehicles (the vehicle of the hearers and the vehicle of the pratyekabuddhas) there is a still more excellent path named the Great Vehicle. This is what the bodhisattvas practice: it accords with the six pāramitās (the six practices that carry one to the far shore), it does not cut off the bodhisattva’s practice, it does not forsake the mind of awakening, it dwells amid measureless birth-and-death without weariness or aversion, and it passes beyond the two vehicles. It is named the Great Vehicle, the foremost vehicle, the excellent vehicle, the most excellent vehicle, the higher vehicle, the unsurpassed vehicle, the vehicle that benefits all sentient beings.’ If there are sentient beings whose faith and understanding are vast, whose faculties are keen and sharp, who in past lives planted roots of goodness and are sustained by the spiritual power of the tathāgatas, who have surpassing wish and delight and seek the fruit of buddhahood — having heard this sound, they give rise to the mind of awakening.

“Sons of the Buddha! The voice of the Tathāgata does not come forth from the body, nor does it come forth from the mind, and yet it can benefit measureless sentient beings. Sons of the Buddha! This is the first characteristic of the voice of the Tathāgata; the bodhisattva-mahāsattvas should know it in this way.

The Second Simile · The Echo That Follows Conditions: Like the Echo in a Valley, Answering Every Sound Yet Without Discrimination

“Furthermore, Sons of the Buddha! It is like the echo in a mountain valley: it arises because there is a valley and because there is a sound; it has no shape and cannot be seen, and it has no discrimination, and yet it is able to answer every kind of speech. So it is with the voice of the Tathāgata: it has no shape and cannot be seen; it is not in any fixed direction or place, nor is it without direction or place; it appears solely as the wish and understanding of sentient beings furnish the condition, and its own nature, at the ultimate, is without word and without showing, beyond all telling. Sons of the Buddha! This is the second characteristic of the voice of the Tathāgata; the bodhisattva-mahāsattvas should know it in this way.

The Third Simile · The Heavenly Drum That Wakes Them: A Drum Named Awakening

“Furthermore, Sons of the Buddha! It is like this: the gods have a great Dharma drum named Awakening. When the sons of the gods are behaving heedlessly, this drum gives forth a sound in empty space and tells them: ‘You should know that all pleasures of desire are impermanent, false and inverted, spoiled in a moment; they merely deceive the foolish into clinging fondly to them. Do not be heedless; if you are heedless you will fall into the evil destinies, and by then regret will be too late.’ The heedless gods, having heard this sound, give rise to great sorrow and fear, cast off all the pleasures of desire in their own palaces, and go to where the king of the gods dwells to seek the Dharma and to practice.

“Sons of the Buddha! That sound of the heavenly drum has no one directing it and no one making it; it neither arises nor ceases, and yet it can benefit measureless sentient beings. One should know that the Tathāgata too is like this: in order to awaken heedless sentient beings he gives forth measureless subtle sounds of Dharma — namely: the sound of being without attachment, the sound of heedfulness, the sound of impermanence, the sound of suffering, the sound of non-self, the sound of impurity, the sound of stillness and extinction, the sound of nirvāṇa, the sound of the spontaneous wisdom that has no measure, the sound of the indestructible practice of the bodhisattva, the sound of the ground of the Tathāgata’s effortless wisdom that reaches everywhere — and with these sounds he fills the Dharma realm everywhere and awakens sentient beings. Countless sentient beings, having heard these sounds, all give rise to rejoicing, diligently cultivate good dharmas, and each within his own vehicle seeks deliverance — namely: some cultivate the vehicle of the hearers, some cultivate the vehicle of the pratyekabuddhas, some cultivate the bodhisattva’s unsurpassed Great Vehicle. And the voice of the Tathāgata does not dwell in any direction or place, nor has it any speech. Sons of the Buddha! This is the third characteristic of the voice of the Tathāgata; the bodhisattva-mahāsattvas should know it in this way.

The Fourth Simile · The Goddess Fair-Mouth: A Hundred Thousand Sounds Within a Single Sound

“Furthermore, Sons of the Buddha! It is like this: the king of the gods who are free at will has a heavenly attendant maiden named Fair-Mouth, and from her mouth a single sound comes forth, and that sound answers together with a hundred thousand kinds of music, and within each kind of music there are again a hundred thousand differentiated sounds. Sons of the Buddha! That goddess Fair-Mouth, from a single sound in her mouth, gives forth measureless sounds such as these. One should know that the Tathāgata too is like this: within a single sound he gives forth measureless sounds, and following the differences in what the minds of sentient beings delight in, they all reach everywhere and all bring them to understanding. Sons of the Buddha! This is the fourth characteristic of the voice of the Tathāgata; the bodhisattva-mahāsattvas should know it in this way.

The Fifth Simile · The Brahmā Sound Reaching the Host: Each One Thinks It Is Spoken to Him Alone

“Furthermore, Sons of the Buddha! It is like this: the great Brahmā king dwells in the Brahmā palace and gives forth the Brahmā sound, and among all the host of Brahmā gods there is none who does not hear it, and yet that sound does not pass beyond the host. The host of Brahmā gods all give rise to this thought: ‘The great Brahmā king is speaking with me alone.’ So it is with the wondrous sound of the Tathāgata: among the assembly gathered at the site of awakening there is none who does not hear it, and yet that sound does not pass beyond the assembly. Why? Because those whose faculties are not yet ripe ought not to hear it. Those who do hear the sound all give rise to this thought: ‘The Tathāgata, the World-Honored One, is speaking for me alone.’ Sons of the Buddha! The voice of the Tathāgata neither goes forth nor stays, and yet it accomplishes every undertaking. This is the fifth characteristic of the voice of the Tathāgata; the bodhisattva-mahāsattvas should know it in this way.

The Sixth Simile · The Waters of One Taste: The Water Has but One Taste; It Is the Vessel That Makes It Differ

“Furthermore, Sons of the Buddha! It is like this: waters of every kind are all of one and the same taste, and it is because the vessels that hold them differ that the water comes to have differences; the water itself has no thinking and no discrimination. So it is with the speech and sound of the Tathāgata: it has but one taste, namely the taste of liberation; following the differences in the vessel that is the mind of sentient beings, there come to be measureless differences, while the Tathāgata himself has no thinking and no discrimination. Sons of the Buddha! This is the sixth characteristic of the voice of the Tathāgata; the bodhisattva-mahāsattvas should know it in this way.

The Seventh Simile · The Rain That Makes Things Flourish: The Rain Does Not Come Forth from the Dragon King’s Body or Mind

“Furthermore, Sons of the Buddha! It is like this: the dragon king Anavatapta (the Heatless Dragon King) raises great dense clouds and rains down sweet rain everywhere over Jambudvīpa (the continent on which we dwell), and the hundred grains and the sprouting crops all come to grow, and the rivers, springs, and pools are every one of them filled; yet this great rainwater does not come forth from the body or the mind of the dragon king, and still it can enrich sentient beings in every kind of way. Sons of the Buddha! So it is with the Tathāgata, the Worthy One, the Perfectly Awakened One: he raises the cloud of great compassion filling the worlds of the ten directions and rains down everywhere the unsurpassed sweet-dew rain of Dharma, causing all sentient beings to give rise to rejoicing, to increase in good dharmas, and to fulfill the various vehicles. Sons of the Buddha! The voice of the Tathāgata does not come from outside, nor does it come forth from within, and yet it can enrich all sentient beings. This is the seventh characteristic of the voice of the Tathāgata; the bodhisattva-mahāsattvas should know it in this way.

The Eighth Simile · Raining by Degrees to Ripen Them: First the Clouds Rise and for Seven Days There Is No Rain, Waiting Till Beings Have Finished Their Business

“Furthermore, Sons of the Buddha! It is like this: when the dragon king Manasvin is about to send down rain, he does not send it down at once; rather he first raises great clouds that cover empty space, and they gather and stay for seven days, waiting until sentient beings have finished all the business they have to do. Why? Because that great dragon king has a mind of kindness and compassion and does not wish to trouble sentient beings. Only after the seven days have passed does he send down a fine rain that moistens the whole earth everywhere. Sons of the Buddha! So it is with the Tathāgata, the Worthy One, the Perfectly Awakened One: when he is about to send down the rain of Dharma, he does not send it down at once; rather he first raises the cloud of Dharma to ripen sentient beings, so that in their minds there may be no alarm or dread; and when they are ripe, only then does he rain down everywhere the sweet-dew rain of Dharma, expounding the most profound and subtle good dharmas, bringing them by degrees to be filled with the unsurpassed savor of the Dharma of the Tathāgata’s wisdom of all wisdoms (the complete wisdom of a buddha). Sons of the Buddha! This is the eighth characteristic of the voice of the Tathāgata; the bodhisattva-mahāsattvas should know it in this way.

The Ninth Simile · A Downpour Beyond Thought: The Water Has No Discrimination; It Is the Dragon King’s Power That Adorns the Rain

“Furthermore, Sons of the Buddha! It is like this: in the great ocean there is a great dragon king named Great Adornment, and when he sends down rain within the great ocean he sends down either ten kinds of adorned rain, or a hundred kinds, or a thousand kinds, or a hundred thousand kinds of adorned rain. Sons of the Buddha! The water itself has no discrimination; it is solely because of the inconceivable power of the dragon king that the rain comes to be adorned, on up to a hundred thousand measureless differences. So it is with the Tathāgata, the Worthy One, the Perfectly Awakened One: when he expounds the Dharma for sentient beings, he expounds it with either ten differentiated sounds, or a hundred kinds, or a thousand kinds, or a hundred thousand kinds, or with eighty-four thousand kinds of sounds proclaiming eighty-four thousand practices, on up to expounding the Dharma severally with measureless hundreds of thousands of koṭis of nayutas (an exceedingly great number) of sounds, causing all who hear to give rise to rejoicing; and the voice of the Tathāgata has no discrimination in it at all — it is solely because the buddhas are full and pure within the most profound Dharma realm that they can, following what suits the faculties of sentient beings, give forth speech and sounds of every kind and make them all rejoice. Sons of the Buddha! This is the ninth characteristic of the voice of the Tathāgata; the bodhisattva-mahāsattvas should know it in this way.

The Tenth Simile · Raining Everywhere in Every Kind (1): The Clouds, Lightning, Thunder, and Wind of the Dragon King Sāgara

“Furthermore, Sons of the Buddha! It is like this: the dragon king Sāgara (the ocean dragon king), wishing to display the great and sovereign power of a dragon king and to enrich sentient beings and make them all rejoice, raises from the four continents up to the place of the heaven of those who are free at will over others’ emanations a great net of clouds that covers all around. The colors and appearances of those clouds have measureless differences: some are the color of the light of Jambū-river gold (the purple gold that comes from the river), some the color of the light of beryl, some the color of the light of white silver, some the color of the light of crystal (rock crystal), some the color of the light of musāragalva (a kind of gem), some the color of the light of agate, some the color of the light of the excellent treasure, some the color of the light of red pearl, some the color of the light of measureless fragrance, some the color of the light of the undefiled garment, some the color of the light of pure water, some the color of the light of adornments of every kind — such is the net of clouds spread all around.

“Once it is spread, there come forth flashes of lightning of every color. Namely: clouds of the color of Jambū-river gold give forth lightning of the color of beryl, clouds of the color of beryl give forth lightning of the color of gold, clouds of the color of silver give forth lightning of the color of crystal, clouds of the color of crystal give forth lightning of the color of silver, clouds of the color of musāragalva give forth lightning of the color of agate, clouds of the color of agate give forth lightning of the color of musāragalva, clouds of the color of the excellent treasure jewel give forth lightning of the color of red pearl, clouds of the color of red pearl give forth lightning of the color of the excellent treasure jewel, clouds of the color of measureless fragrance give forth lightning of the color of the undefiled garment, clouds of the color of the undefiled garment give forth lightning of the color of measureless fragrance, clouds of the color of pure water give forth lightning of the color of adornments of every kind, clouds of the color of adornments of every kind give forth lightning of the color of pure water; on up to clouds of colors of every kind giving forth lightning of a single color, and clouds of a single color giving forth lightning of colors of every kind.

“Again, within those clouds there come forth peals of thunder of every kind, following the minds of sentient beings and making them all rejoice. Namely: some like the sound of goddesses singing, some like the sound of the music of the gods, some like the sound of dragon maidens singing, some like the sound of gandharva (the musician gods of the heavens) maidens singing, some like the sound of kiṃnara (the singer gods of the heavens) maidens singing, some like the sound of the great earth quaking, some like the sound of the waves and tides of the ocean waters, some like the sound of the king of beasts roaring, some like the sound of fine birds warbling, together with the remaining measureless sounds of every kind.

“Once the thunder has pealed, there arises again a cool wind, making the minds of sentient beings give rise to delight, and only then are the rains of every kind sent down, benefiting and giving ease to measureless sentient beings.

The Tenth Simile · Raining Everywhere in Every Kind (2): From the Heaven of Others’ Emanations Down to the Earth, What Rains Down Differs in Every Place

“From the heaven of those who are free at will over others’ emanations down to the earth, what rains down in each and every place is not the same. Namely: within the great ocean there rains down cool water named No Cutting Off; in the heaven of those who are free at will over others’ emanations there rain down the sounds of music such as flutes and pipes, named Fair and Wondrous; in the Heaven of Delight in Emanations there rains down a great maṇi jewel named Giving Forth Great Light; in the Tuṣita heaven there rain down great adornments named Hanging Topknot; in the Yāma heaven there rain down great and wondrous flowers named Adornments of Every Kind; in the Heaven of the Thirty-Three there rain down manifold wondrous fragrances named Delighting the Mind; in the heaven of the four god-kings there rain down heavenly jeweled garments named Covering Over; in the palace of the dragon kings there rain down red pearls named Welling Forth Light; in the palace of the asuras there rain down weapons of every kind named Subduing the Enemy; in Uttarakuru of the north (the continent of the northern quarter) there rain down flowers of every kind named Blossoming Open; and so it is in the remaining three continents as well, yet each following its own place, what rains down is not the same. Although the mind of that dragon king is even, without this side or that, it is solely because the roots of goodness of sentient beings differ that what rains down has differences.

The Tenth Simile · Raining Everywhere in Every Kind (3): The Tathāgata First Spreads the Cloud of His Body, Covering the Dharma Realm

“Sons of the Buddha! So it is with the Tathāgata, the Worthy One, the Perfectly Awakened One, this unsurpassed king of the Dharma: wishing to teach and transform sentient beings by the true Dharma, he first spreads the cloud of his body covering the Dharma realm, and manifests differently according to the wish and delight of sentient beings. Namely: for some sentient beings he manifests the cloud of his birth-body, for some sentient beings he manifests the cloud of his emanation-body, for some sentient beings he manifests the cloud of his body of sustaining power, for some sentient beings he manifests the cloud of his form-body, for some sentient beings he manifests the cloud of his body of the marks and signs, for some sentient beings he manifests the cloud of his body of merit, for some sentient beings he manifests the cloud of his body of wisdom, for some sentient beings he manifests the cloud of his body of powers that cannot be broken, for some sentient beings he manifests the cloud of his body of fearlessness, for some sentient beings he manifests the cloud of his body of the Dharma realm.

“Sons of the Buddha! With measureless clouds of his body such as these the Tathāgata universally covers all the worlds of the ten directions and, following what sentient beings delight in, manifests severally lights and flashes of lightning of every kind. Namely: for some sentient beings he manifests a light and flash of lightning named Reaching Everywhere; for some sentient beings he manifests a light and flash of lightning named Boundless Light; for some sentient beings he manifests a light and flash of lightning named Entering the Secret Dharma of the Buddhas; for some sentient beings he manifests a light and flash of lightning named Light Appearing in Reflection; for some sentient beings he manifests a light and flash of lightning named Light Shining Brilliantly; for some sentient beings he manifests a light and flash of lightning named Entering the Gate of the Inexhaustible Dhāraṇī; for some sentient beings he manifests a light and flash of lightning named Right Mindfulness Unconfused; for some sentient beings he manifests a light and flash of lightning named Ultimate and Indestructible; for some sentient beings he manifests a light and flash of lightning named Entering Compliantly into the Destinies; for some sentient beings he manifests a light and flash of lightning named Fulfilling Every Vow and Making All Rejoice.

“Sons of the Buddha! When the Tathāgata, the Worthy One, the Perfectly Awakened One has manifested measureless lights and flashes of lightning such as these, he further, following what the minds of sentient beings delight in, gives rise to measureless peals of the thunder of samādhi. Namely: the thunder of the samādhi of well-awakened wisdom, the thunder of the samādhi of the ocean of brilliance apart from defilement, the thunder of the samādhi of sovereignty over all dharmas, the thunder of the samādhi of the adamantine wheel, the thunder of the samādhi of the banner of Mount Sumeru, the thunder of the samādhi of the ocean seal, the thunder of the samādhi of the sun-lamp, the thunder of the samādhi of the inexhaustible treasury, the thunder of the samādhi of the power of indestructible liberation.

The Tenth Simile · Raining Everywhere in Every Kind (4): First the Auspicious Sign Appears, Then the Ten Rains of Dharma Fall Everywhere

“Sons of the Buddha! When from the cloud of the Tathāgata’s body there have come forth measureless differentiated peals of the thunder of samādhi such as these, then, being about to send down the rain of Dharma, he first manifests an auspicious sign to awaken sentient beings. Namely: out of the mind of great kindness and compassion in which there is no obstruction, he manifests the Tathāgata’s wheel of the wind of great wisdom, named Able to Make All Sentient Beings Give Rise to Inconceivable Rejoicing and Ease. When this sign has been manifested, all the bodhisattvas together with the manifold sentient beings attain coolness in body and in mind.

“Then out of the Tathāgata’s cloud of the great Dharma-body, cloud of great kindness and compassion, and cloud of the great inconceivable, there falls the inconceivable and vast rain of Dharma, causing all sentient beings to be pure in body and mind. Namely: for the bodhisattvas seated at the site of awakening there falls the great rain of Dharma named No Differentiation in the Dharma Realm; for the bodhisattvas in their last body there falls the great rain of Dharma named The Bodhisattva’s Sporting in the Tathāgata’s Secret Teaching; for the bodhisattvas bound to one more birth (bodhisattvas who will take birth once more and then become buddhas) there falls the great rain of Dharma named Pure Universal Light; for the bodhisattvas of consecration there falls the great rain of Dharma named Adorned with the Tathāgata’s Adornments; for the bodhisattvas who have attained forbearance there falls the great rain of Dharma named The Flower of Wisdom, Treasure of Merit, Blossoming Open — the Bodhisattva’s Unceasing Practice of Great Compassion; for the bodhisattvas in the positions of abiding, of dedication, and of practice there falls the great rain of Dharma named Entering the Most Profound Gate of Manifest Transformation and Carrying On the Bodhisattva’s Practice Without Rest and Without Weariness; for the bodhisattvas who have first raised the mind there falls the great rain of Dharma named Giving Rise to the Tathāgata’s Practice of Great Kindness and Compassion, Rescuing and Protecting Sentient Beings; for the sentient beings who seek the vehicle of the pratyekabuddhas there falls the great rain of Dharma named Knowing Deeply the Dharma of Dependent Arising, Departing from the Two Extremes, and Attaining the Indestructible Fruit of Liberation; for the sentient beings who seek the vehicle of the hearers there falls the great rain of Dharma named Cutting Off Every Enemy That Is an Affliction with the Sword of Great Wisdom; for the sentient beings who have amassed roots of goodness, whether settled or unsettled, there falls the great rain of Dharma named Able to Bring About the Accomplishment of Dharma-Gates of Every Kind and to Give Rise to Great Rejoicing.

“Sons of the Buddha! The buddhas, the tathāgatas, following the minds of sentient beings, send down vast rains of Dharma such as these, filling all the boundless worlds. Sons of the Buddha! The mind of the Tathāgata, the Worthy One, the Perfectly Awakened One is even, and toward the Dharma he is not grudging; it is solely because the faculties and the wishes of sentient beings differ that the rain of Dharma sent down shows differences. This is the tenth characteristic of the voice of the Tathāgata; the bodhisattva-mahāsattvas should know it in this way.

The General Conclusion: The Voice of the Tathāgata Has Ten Kinds of Measurelessness

“Furthermore, Sons of the Buddha! One should know that the voice of the Tathāgata has ten kinds of measurelessness. What are the ten? Namely: measureless as the realm of empty space, because it reaches everywhere; measureless as the Dharma realm, because there is nowhere it does not pervade; measureless as the realm of sentient beings, because it makes every mind rejoice; measureless as the deeds, because it proclaims the fruits and retributions of deeds; measureless as the afflictions, because it makes the afflictions be utterly removed; measureless as the speech and sounds of sentient beings, because it makes them hear according to their understanding; measureless as the wishes and understandings of sentient beings, because it observes them universally and delivers them; measureless as the three times, because it has no bounds; measureless as wisdom, because it discriminates everything; measureless as the realm of the buddhas, because it enters the Dharma realm of the buddhas. Sons of the Buddha! The voice of the Tathāgata, the Worthy One, the Perfectly Awakened One accomplishes asaṃkhyeyas (countless numbers) of measurelessnesses such as these; the bodhisattva-mahāsattvas should know it in this way.”

The Verses in Repetition (1): The Simile of the Sounds at the Kalpa’s Dissolution · The Simile of the Echo

At that time the bodhisattva-mahāsattva Samantabhadra, wishing to make this meaning clear once more, spoke in verse, saying:

“When the great trichiliocosm is about to be destroyed, the power of the merit of sentient beings gives forth a sound that tells them: the fourth dhyāna is still and has none of the manifold sufferings — and having heard it, they all leave desire behind. So too the World-Honored One of the ten powers (the buddha who is complete in the ten powers of wisdom) gives forth a subtle sound that fills the Dharma realm, proclaiming for them that the formations are suffering and impermanent, so that they cross forever over the great ocean of birth-and-death. (The simile of the sounds at the kalpa’s dissolution)

“It is like a deep mountain and a great valley: whatever sound there may be, there is an echo that answers it; and though the echo can follow the words of another, it is in the end without discrimination. So too are the speech and sounds of the buddha of the ten powers: following the ripening of the faculties of sentient beings he manifests for them, bringing them to be tamed and to rejoice — while in the mind of the Buddha there arises no thought that he is now able to expound. (The simile of the echo)

The Verses in Repetition (2): The Simile of the Heavenly Drum · The Simile of the Goddess Fair-Mouth

“It is as in the heavens there is a drum named Able to Awaken, which constantly shakes forth the sound of Dharma in empty space, admonishing those heedless sons of the gods, so that having heard it they may leave greedy attachment behind. So too is the Dharma drum of the buddha of the ten powers: it gives forth subtle sounds of every kind, awakening all sentient beings, so that they all realize the fruit of awakening. (The simile of the heavenly drum)

“The king of the gods who are free at will has a jeweled maiden whose mouth is skilled at making music of every kind; a single sound is able to give forth a hundred thousand sounds, and within each sound there are again a hundred thousand. So too is the voice of the Well-Gone One (a title of the Buddha, the one who has gone skillfully to the far shore): a single sound gives forth all sounds, and following the differences in the dispositions and wishes of sentient beings, it makes each of them, having heard, cut off the afflictions. (The simile of the goddess Fair-Mouth)

The Verses in Repetition (3): The Simile of the Brahmā Sound · The Simile of the Waters of One Taste

“It is like the great Brahmā king uttering a single sound that can make the host of Brahmā gods all rejoice — this sound reaches only the Brahmā host and does not pass outside, and each one says that he alone has heard it. So too is the buddha of the ten powers, this Brahmā king: he sends forth a single speech-sound that fills the Dharma realm, moistening only the assembly and not carrying afar, because sentient beings who have no faith are not yet able to receive it. (The simile of the Brahmā sound)

“It is like waters of every kind being of one and the same nature, the taste of the eight qualities having no difference in it, while because the ground where they lie and the vessels that hold them are each unlike, they are thereby made to have differences of every kind. So too is the voice of all-wisdom: the nature of the Dharma has but one taste, without discrimination, while following the differences in the conduct of sentient beings, what they hear is thereby made to differ in every kind of way. (The simile of the waters of one taste)

The Verses in Repetition (4): The Simile of the Heatless Dragon King · The Simile of the Dragon King Manasvin

“It is like the great Heatless Dragon King (that is, the dragon king Anavatapta): the rain he sends down moistens the land of Jambudvīpa everywhere and can make the grasses and trees all grow, while the rain does not come forth from the body or the mind of the dragon king. So too are the wondrous sounds of the buddhas: they rain everywhere upon the Dharma realm and moisten it all, and can make sentient beings give rise to good dharmas and extinguish the evils, while this sound comes to be neither from within nor from without. (The simile of the Heatless Dragon King)

“It is like the dragon king Manasvin: he raises the clouds, yet for seven days he does not first send down rain, waiting until sentient beings have finished the business they have to do, and only then does he begin to send it down and so accomplish their benefit. So too does the buddha of the ten powers expound the meaning: first he teaches and transforms sentient beings so as to ripen them, and only then does he proclaim for them the most profound Dharma, so that those who hear it give rise to no alarm or dread. (The simile of the dragon king Manasvin)

The Verses in Repetition (5): The Simile of the Dragon King Great Adornment · The Simile of the Dragon King Sāgara

“The dragon king Great Adornment, within the great ocean, sends down ten kinds of adorned rain, or a hundred kinds, or a thousand kinds, or a hundred thousand kinds; and though the water is of one taste, the adornments are each distinct. So too is the ultimate eloquence of the Buddha: he proclaims ten kinds, twenty kinds, Dharma-gates of every kind, or a hundred kinds, or a thousand, on up to the measureless — while in his mind there arises no thought of anything being different. (The simile of the dragon king Great Adornment)

“The most excellent dragon king Sāgara raises the clouds and covers the four continents everywhere, and in each and every place what rains down is not the same, while in the mind of that dragon king there is no second thought. So too are the buddhas, the kings of the Dharma: the body-cloud of great compassion fills the ten directions, and for those of every kind of practice what rains down is each different, while toward all of it the Buddha has no discrimination. (The simile of the dragon king Sāgara)”

品三十七如來出現品 · 出現之意The Appearance of the Tathāgata · The Mind of the Appearance

全文五層 →Full five layers →

白話Vernacular

總標：心意識都不可得，只能從智慧去知佛心

（普賢菩薩對如來性起妙德菩薩等大眾說。）

「佛子！諸位菩薩摩訶薩應當怎樣去知道如來、應、正等覺的心呢？佛子！如來的心、意、識，這三者全都不可得；只能因為智慧無量的緣故，從智慧去知道如來的心。

心第一相：虛空為萬物所依，而虛空自己無所依

「譬如虛空，是一切物所依靠的地方，而虛空自己並不依靠什麼。如來的智慧也是這樣：是一切世間智、出世間智所依靠的地方，而如來的智慧自己並不依靠什麼。佛子！這就是如來心的第一相，諸位菩薩摩訶薩應當這樣去知道。

心第二相：法界常出一切解脫，而法界不增不減

「其次，佛子！譬如法界，恆常出生一切聲聞的解脫、獨覺的解脫、菩薩的解脫，而法界本身沒有增加也沒有減少。如來的智慧也是這樣：恆常出生一切世間、出世間的種種智慧，而如來的智慧沒有增加也沒有減少。佛子！這就是如來心的第二相，諸位菩薩摩訶薩應當這樣去知道。

心第三相：海水潛流地下，鑿井即得，而海不自居

「其次，佛子！譬如大海，它的水暗暗地流在四天下的地底，以及八十億諸小洲之中；凡是動手穿鑿的人，沒有得不到水的，而那大海並不作這樣的分別：『水是我出的。』佛的智慧海水也是這樣：流入一切眾生的心中；如果眾生肯觀察境界、修習法門，就能得到智慧清淨明了。而如來的智慧是平等無二、沒有分別的，只因為眾生心行各各不同的緣故，所得到的智慧才各各不同。佛子！這就是如來心的第三相，諸位菩薩摩訶薩應當這樣去知道。

心第四相：大海四寶珠——如來四大智寶（能生）

「其次，佛子！譬如大海裡有四顆寶珠，具足無量的功德，能夠生出海裡的一切珍寶；如果大海中沒有這四顆寶珠，那麼連一件寶物也得不到。是哪四顆呢？第一名叫：積集寶；第二名叫：無盡藏；第三名叫：遠離熾然；第四名叫：具足莊嚴。佛子！這四顆寶珠，一切凡夫以及諸龍神等都見不到。為什麼呢？因為娑竭龍王把這些寶珠端正整齊地安置在龍宮中最深最密的地方的緣故。

「佛子！如來、應、正等覺的大智慧海也是這樣：其中有四顆大智慧寶珠，具足無量的福德智慧功德；由這四寶，才能生出一切眾生中聲聞、獨覺、有學位、無學位，以及諸菩薩的智慧之寶。是哪四顆呢？就是：不染著而巧於方便的大智慧寶、善能分別有為法無為法的大智慧寶、能分別演說無量法而不壞法性的大智慧寶、知道什麼是時什麼不是時而從未錯失的大智慧寶。如果諸如來的大智慧海中沒有這四寶，那麼要有一個眾生能入大乘，終究沒有這回事。這四顆智寶，福薄的眾生見不到。為什麼呢？因為安置在如來最深最密的法藏中的緣故。這四顆智寶，平勻正直，端正潔淨美好，普能利益諸菩薩眾，使他們都得到智慧的光明。佛子！這就是如來心的第四相，諸位菩薩摩訶薩應當這樣去知道。

心第五相：大海四熾然寶——如來四大智寶（能滅）

「其次，佛子！譬如大海，有四顆熾然放光的大寶佈在海底，性質極其猛熱，經常能把百川所注入的無量大水飲乾收縮，所以大海不增不減。是哪四顆呢？第一名叫：日藏；第二名叫：離潤；第三名叫：火焰光；第四名叫：盡無餘。佛子！如果大海中沒有這四寶，那麼從四天下上至有頂天，其中所有的一切都要被大水漂沒。佛子！這日藏大寶的光明一照觸，海水全都變成乳；離潤大寶的光明一照觸，那乳全都變成酪；火焰光大寶的光明一照觸，那酪全都變成酥；盡無餘大寶的光明一照觸，那酥就變成醍醐——像火燒起來一樣，燒得一點不剩。

「佛子！如來、應、正等覺的大智慧海也是這樣：有四種大智慧寶，具足無量的威德光明；這智寶的光一觸到諸菩薩，乃至能令他們得到如來的大智。是哪四種呢？就是：滅一切散善波浪的大智慧寶、除一切法愛的大智慧寶、慧光普照的大智慧寶、與如來平等而無邊無功用的大智慧寶。佛子！諸菩薩在修習一切助道之法時，會起無量散動的善法波浪，這些波浪一切世間的天、人、阿脩羅都不能破壞；如來便以滅一切散善波浪的大智慧寶光明照觸那菩薩，使他捨掉一切散善的波浪，把心持在一境，安住於三昧。又以除一切法愛的大智慧寶光明照觸那菩薩，使他捨離對三昧的味著，發起廣大的神通。又以慧光普照的大智慧寶光明照觸那菩薩，使他捨掉所起的廣大神通，安住於大明的功用之行。又以與如來平等無邊無功用的大智慧寶光明照觸那菩薩，使他捨掉所起的大明功用之行，乃至證得如來平等之地，止息一切功用，令一點不剩。佛子！如果沒有如來這四顆智寶的大光照觸，那麼要有一位菩薩能得如來地，沒有這回事。佛子！這就是如來心的第五相，諸位菩薩摩訶薩應當這樣去知道。

心第六相：三界依虛空而起住，虛空普容而無分別

「其次，佛子！譬如從水際往上，一直到非想非非想天，其中所有的大千國土，欲界、色界、無色界眾生所住之處，沒有不是依著虛空而生起、依著虛空而安住的。為什麼呢？因為虛空普遍的緣故。雖然那虛空普遍容受三界，卻沒有分別。佛子！如來的智慧也是這樣：無論聲聞的智慧、獨覺的智慧、菩薩的智慧、有為行的智慧、無為行的智慧，一切都是依如來智而生起、依如來智而安住。為什麼呢？因為如來的智慧遍一切處的緣故。雖然普遍容受無量的智慧，卻沒有分別。佛子！這就是如來心的第六相，諸位菩薩摩訶薩應當這樣去知道。

心第七相：雪山藥王樹「無盡根」——如來智慧大藥王樹

「其次，佛子！譬如雪山頂上有一棵藥王樹，名叫：無盡根。那藥樹的根，從十六萬八千由旬之下、直到金剛地的水輪際生起。那藥王樹在生根的時候，就使閻浮提的一切樹都生根；在生莖的時候，就使閻浮提的一切樹都生莖；生枝、生葉、生華、結果，全都如此。這棵藥王樹，根能生莖，莖能生根，根沒有窮盡，所以名叫：無盡根。佛子！那藥王樹在一切地方都能令生長，唯獨在兩個地方不能為它們作生長的利益，就是：地獄的深坑，以及水輪之中；然而對那兩處，也從來不曾厭棄捨離。

「佛子！如來智慧的大藥王樹也是這樣：以過去所發的、成就一切智慧善法、普覆一切眾生界、除滅一切惡道之苦的廣大悲願作為它的根；在一切如來真實智慧的種性中所生的堅固不動的善巧方便作為它的莖；遍法界的智慧與諸波羅蜜作為它的枝；禪定、解脫、諸大三昧作為它的葉；總持、辯才、菩提分法作為它的華；究竟不變的諸佛解脫作為它的果。

「佛子！如來智慧的大藥王樹，為什麼得名叫作：無盡根呢？因為究竟沒有休息的緣故，因為不斷絕菩薩行的緣故——菩薩行就是如來性，如來性就是菩薩行，所以得名叫作：無盡根。

「佛子！如來智慧的大藥王樹，它的根生起時，使一切菩薩生起不捨眾生的大慈悲之根；它的莖生起時，使一切菩薩增長堅固精進的深心之莖；它的枝生起時，使一切菩薩增長一切諸波羅蜜之枝；它的葉生起時，使一切菩薩生長淨戒、頭陀功德、少欲知足之葉；它的華生起時，使一切菩薩具足諸善根、相好莊嚴之華；它的果生起時，使一切菩薩得無生法忍、乃至一切佛灌頂忍之果。

「佛子！如來智慧的大藥王樹唯獨在兩個地方不能為它們作生長的利益，就是：二乘墮在無為法的廣大深坑，以及壞了善根、不堪為法器的眾生沉溺於大邪見貪愛之水；然而對那兩處，也不曾厭棄捨離。佛子！如來的智慧沒有增減，因為根安住得好，生長沒有休息的緣故。佛子！這就是如來心的第七相，諸位菩薩摩訶薩應當這樣去知道。

心第八相：乾草投劫火——如來智慧無所不知

「其次，佛子！譬如三千大千世界劫火燒起來的時候，焚燒一切草木叢林，乃至鐵圍山、大鐵圍山都燒得熾然，一點不剩。

「佛子！假使有人手裡拿著乾草投進那火中，你們認為怎樣，能不燒嗎？」

〔大眾〕答說：「不能。」

（普賢說：）「佛子！那投進去的草，或許還容得下有不燒的可能；如來的智慧分別三世的一切眾生、一切國土、一切劫數、一切諸法，卻沒有不知道的；如果說有不知道的，沒有這回事。為什麼呢？因為智慧平等、全都明白通達的緣故。佛子！這就是如來心的第八相，諸位菩薩摩訶薩應當這樣去知道。

心第九相：散壞風與能障風——能滅智風與巧持智風

「其次，佛子！譬如風災壞劫壞世界的時候，有大風生起，名叫：散壞，能夠壞掉三千大千世界，連鐵圍山等都成了碎末。又有一種大風，名叫：能障，周匝環繞著三千大千世界，障住那散壞風，不讓它到達其餘方所的世界。佛子！假使沒有這能障大風，十方世界沒有不被壞盡的。

「如來、應、正等覺也是這樣：有一種大智慧之風，名叫：能滅，能滅掉一切大菩薩的煩惱習氣；又有一種大智慧之風，名叫：巧持，善巧地扶持那些根器尚未成熟的菩薩，不讓那能滅的大智風輪斷除他們一切的煩惱習氣。佛子！如果沒有如來的巧持智風，無量的菩薩都要墮到聲聞地、辟支佛地去；由於這智慧的緣故，使諸菩薩超過二乘之地，安住於如來究竟的果位。佛子！這就是如來心的第九相，諸位菩薩摩訶薩應當這樣去知道。

心第十相（法）：如來智慧無處不至，眾生本來具有

「其次，佛子！如來的智慧無處不至。為什麼呢？因為沒有一個眾生不具足有如來的智慧，只是因為妄想顛倒執著而不能證得；如果離了妄想，一切智、自然智、無礙智就都現前了。

心第十相（喻）：大經卷在一微塵中，破塵出卷

「佛子！譬如有一部大經卷，它的分量等同三千大千世界，把三千大千世界中的事，一切都書寫盡了。就是說：書寫大鐵圍山中的事，分量就等同大鐵圍山；書寫大地中的事，分量就等同大地；書寫中千世界中的事，分量就等同中千世界；書寫小千世界中的事，分量就等同小千世界；像這樣，或是四天下，或是大海，或是須彌山，或是地居天的宮殿，或是欲界空居天的宮殿，或是色界的宮殿，或是無色界的宮殿——一一書寫，分量全都相等。這部大經卷雖然分量等同大千世界，卻整個安住在一粒微塵之中；像這一粒微塵一樣，一切微塵也都是如此。

「那時，有一個人智慧明達，具足成就了清淨的天眼，看見這部經卷就在微塵裡面，對眾生沒有一點利益，就這樣想：『我應當以精進之力，破開那微塵，取出這部經卷，使它能夠饒益一切眾生。』這樣想過以後，就起了方便，破開那微塵，取出這部大經，使眾生普遍得到饒益。像對一粒塵這樣做，對一切微塵應知也都是如此。

心第十相（合結）：奇哉奇哉，眾生自身中有如來廣大智慧

「佛子！如來的智慧也是這樣：無量無礙，普能利益一切眾生，具足在眾生的身中；只是那些凡夫愚人妄想執著，不知不覺，得不到利益。那時，如來以無障礙的清淨智眼，普遍觀察法界的一切眾生而這樣說：『奇哉！奇哉！這些眾生怎麼具足有如來的智慧，卻愚癡迷惑，不知不見？我應當教他們修習聖道，使他們永遠離開妄想執著，在自己身中得見如來廣大的智慧，與佛沒有兩樣。』於是就教那些眾生修習聖道，使他們離開妄想；離了妄想以後，就證得如來無量的智慧，利益安樂一切眾生。佛子！這就是如來心的第十相，諸位菩薩摩訶薩應當這樣去知道。

總結勸知：應以無量無礙廣大之相知如來心

「佛子！菩薩摩訶薩應當以這樣等等無量無礙、不可思議的廣大之相，去知道如來、應、正等覺的心。」

重頌（一–二）：佛智無依·法界無增減

那時，普賢菩薩摩訶薩想要重新申明這個義理，就說偈頌道：

「想知道諸佛的心，應當觀察佛的智慧；佛的智慧沒有依處，如同虛空無所依。眾生種種的樂欲，以及種種方便之智，全都依著佛的智慧，而佛智無所依止。（第一喻）

「聲聞與獨覺，以及諸佛的解脫，全都依著法界，而法界不增不減。佛智也是這樣，出生一切智，不增也不減，不生也不盡。（第二喻）

重頌（三–四）：海水潛流·龍宮四珠

「如水暗暗地流在地下，求它沒有求不到的；無念也無盡，功力遍及十方。佛智也是這樣，普遍在眾生心中；若有人勤加修行，很快就得智慧光明。（第三喻）

「如龍有四顆寶珠，出生一切珍寶，安置在深密之處，凡人不能見到。佛的四智也是如此，出生一切智慧，其餘的人不能見到，唯除大菩薩。（第四喻）

重頌（五–六）：四寶飲海·三界依空

「如海有四顆寶，能飲乾一切水，令海不氾濫流溢，也沒有增減。如來的智慧也是這樣，息止波浪、除去法愛，廣大沒有邊際，能生出佛與菩薩。（第五喻）

「從下方一直到有頂天，欲界、色界、無色界，一切都依著虛空，而虛空不作分別。聲聞與獨覺、菩薩眾的智慧，全都依著佛智，而佛智不作分別。（第六喻）

重頌（七–八）：雪山藥王·乾草劫燒

「雪山有藥王樹，名叫無盡根，能生一切樹木的根、莖、葉、華、果實。佛智也是這樣，從如來種中生；既已得了菩提，又生出菩薩行。（第七喻）

「如人把著乾草，放到劫末的大火裡，連金剛都燒得洞然，這裡沒有不燒的道理。三世的劫與剎土，以及其中的眾生——那草或許還容得下不燒，這佛智卻沒有不知道的。（第八喻）

重頌（九–十）：二風·塵中經卷

「有風名叫散壞，能壞掉大千世界；若沒有另一種風止住它，就會壞到無量世界去。大智之風也是如此，滅諸菩薩的惑；另有善巧之風，令菩薩安住如來地。（第九喻）

「如有一部大經卷，分量等同三千界，卻在一粒塵內；一切微塵也都是如此。有一位聰慧的人，以清淨的眼全都明明白白地看見，破開塵取出經卷，普遍饒益眾生。佛智也是這樣，遍在眾生心中，被妄想所纏縛，不覺也不知。諸佛以大慈悲，令他們除去妄想；這樣才叫作出現，饒益諸位菩薩。」（第十喻）

The General Statement: Mind, Mentation, and Consciousness Are All Unobtainable — Only Through Wisdom Can the Buddha’s Mind Be Known

(Samantabhadra Bodhisattva speaks to the assembly headed by the Bodhisattva Wondrous Virtue of the Tathāgata’s Nature-Arising.)

“Sons of the Buddha! How should the bodhisattva-mahāsattvas go about knowing the mind of the Tathāgata, the Worthy One, the Perfectly Awakened One? Sons of the Buddha! The mind, the mentation, and the consciousness of the Tathāgata — all three of these are unobtainable; it is only because wisdom is measureless that one comes, by way of wisdom, to know the mind of the Tathāgata.

The First Characteristic of the Mind: Space Is What All Things Rest Upon, While Space Itself Rests Upon Nothing

“It is like space, which is the place all things rest upon, while space itself does not rest upon anything. So it is with the wisdom of the Tathāgata: it is the place all worldly wisdom and all world-transcending wisdom rests upon, while the wisdom of the Tathāgata itself does not rest upon anything. Sons of the Buddha! This is the first characteristic of the mind of the Tathāgata, and the bodhisattva-mahāsattvas should know it in this way.

The Second Characteristic of the Mind: The Dharma Realm Constantly Brings Forth Every Liberation, While the Dharma Realm Neither Increases Nor Decreases

“Furthermore, Sons of the Buddha! It is like the Dharma realm, which constantly brings forth all the liberation of the śrāvakas, the liberation of the pratyekabuddhas, and the liberation of the bodhisattvas, while the Dharma realm itself neither increases nor decreases. So it is with the wisdom of the Tathāgata: it constantly brings forth all the various kinds of worldly and world-transcending wisdom, while the wisdom of the Tathāgata neither increases nor decreases. Sons of the Buddha! This is the second characteristic of the mind of the Tathāgata, and the bodhisattva-mahāsattvas should know it in this way.

The Third Characteristic of the Mind: The Water of the Ocean Flows Hidden Beneath the Ground and Is Had by Digging a Well, While the Ocean Claims Nothing for Itself

“Furthermore, Sons of the Buddha! It is like the great ocean, whose water flows hidden beneath the ground of the four continents and among the eighty koṭis of small islands; whoever sets his hand to digging, there is none who fails to get water, and yet that great ocean makes no such discrimination as: ‘The water comes forth from me.’ So it is with the ocean-water of the Buddha’s wisdom: it flows into the minds of all sentient beings; and if sentient beings are willing to contemplate the object before them and cultivate the gate of Dharma, they are able to obtain a wisdom pure and clear. And the wisdom of the Tathāgata is equal and without a second, without discrimination; it is only because the workings of the minds of sentient beings are each different that the wisdom obtained is in each case different. Sons of the Buddha! This is the third characteristic of the mind of the Tathāgata, and the bodhisattva-mahāsattvas should know it in this way.

The Fourth Characteristic of the Mind: The Four Jewels of the Great Ocean — the Four Great Wisdom-Jewels of the Tathāgata (Which Bring Forth)

“Furthermore, Sons of the Buddha! It is like the four jewels within the great ocean, which are furnished with measureless virtues and are able to bring forth all the precious things within the ocean; if these four jewels were not in the great ocean, then not even one precious thing could be had. Which are the four? The first is named: Accumulation; the second is named: Inexhaustible Store; the third is named: Far Removed from Blazing; the fourth is named: Perfect Adornment. Sons of the Buddha! These four jewels are seen neither by any ordinary person nor by any of the dragons and spirits. Why is this so? Because the dragon king Sāgara has set these jewels straight and square in the deepest and most secret place within the dragon palace.

“Sons of the Buddha! So it is with the great ocean of the wisdom of the Tathāgata, the Worthy One, the Perfectly Awakened One: within it are four great wisdom-jewels furnished with measureless merit, wisdom, and virtue; it is from these four jewels that there can be brought forth, among all sentient beings, the jewel of wisdom of the śrāvakas, of the pratyekabuddhas, of those in training and those beyond training, and of the bodhisattvas. Which are the four? They are: the great wisdom-jewel that is unstained and skilled in means, the great wisdom-jewel that discriminates well between conditioned and unconditioned dharmas, the great wisdom-jewel that can discriminate and expound measureless dharmas without spoiling the nature of dharmas, and the great wisdom-jewel that knows what is the time and what is not the time and has never once let it slip. If these four jewels were not in the great ocean of wisdom of the tathāgatas, then for even one sentient being to enter the Great Vehicle would in the end be an impossibility. These four wisdom-jewels are not seen by sentient beings of scant merit. Why is this so? Because they are set in the deepest and most secret treasury of Dharma of the Tathāgata. These four wisdom-jewels are even and upright, straight and clean and fine, and are universally able to benefit the host of bodhisattvas, causing them all to obtain the light of wisdom. Sons of the Buddha! This is the fourth characteristic of the mind of the Tathāgata, and the bodhisattva-mahāsattvas should know it in this way.

The Fifth Characteristic of the Mind: The Four Blazing Jewels of the Great Ocean — the Four Great Wisdom-Jewels of the Tathāgata (Which Extinguish)

“Furthermore, Sons of the Buddha! It is like the great ocean, which has four blazing, light-emitting great jewels spread out on its floor; their nature is fierce and hot in the extreme, and they are constantly able to drink up and shrink the measureless great waters poured in by the hundred rivers, and so the great ocean neither increases nor decreases. Which are the four? The first is named: Sun-Store; the second is named: Free of Moisture; the third is named: Flame-Light; the fourth is named: Exhausting Without Remainder. Sons of the Buddha! If these four jewels were not in the great ocean, then from the four continents on up to the Heaven of the Summit of Existence, all that is therein would be swept away and drowned by the great waters. Sons of the Buddha! When the light of the great jewel Sun-Store shines and touches, the water of the ocean turns entirely into milk; when the light of the great jewel Free of Moisture shines and touches, that milk turns entirely into curds; when the light of the great jewel Flame-Light shines and touches, those curds turn entirely into butter; when the light of the great jewel Exhausting Without Remainder shines and touches, that butter turns into ghee — like a fire blazing up, it burns until not a trace is left.

“Sons of the Buddha! So it is with the great ocean of wisdom of the Tathāgata, the Worthy One, the Perfectly Awakened One: it has four kinds of great wisdom-jewel furnished with measureless majestic virtue and light; and when the light of these wisdom-jewels touches the bodhisattvas, it can even bring them to obtain the great wisdom of the Tathāgata. Which are the four? They are: the great wisdom-jewel that extinguishes all the waves of scattered good, the great wisdom-jewel that removes all attachment to the Dharma, the great wisdom-jewel whose light of insight shines everywhere, and the great wisdom-jewel that is equal to the Tathāgata, boundless and without effort. Sons of the Buddha! When the bodhisattvas are cultivating all the factors that aid the path, there arise measureless waves of scattered and stirring good dharmas, and these waves cannot be broken by any of the gods, humans, or asuras of all the worlds; the Tathāgata then shines and touches that bodhisattva with the light of the great wisdom-jewel that extinguishes all the waves of scattered good, causing him to cast off all the waves of scattered good, to hold his mind upon a single object, and to abide in samādhi. Again, with the light of the great wisdom-jewel that removes all attachment to the Dharma he shines and touches that bodhisattva, causing him to cast off his relishing of samādhi and to give rise to vast spiritual penetrations. Again, with the light of the great wisdom-jewel whose light of insight shines everywhere he shines and touches that bodhisattva, causing him to cast off the vast spiritual penetrations he has given rise to and to abide in the practice of great brightness that involves effort. Again, with the light of the great wisdom-jewel that is equal to the Tathāgata, boundless and without effort, he shines and touches that bodhisattva, causing him to cast off the practice of great brightness with effort that he has given rise to, and even to realize the ground of equality with the Tathāgata, bringing all effort to rest so that not a trace is left. Sons of the Buddha! If there were no shining and touching by the great light of these four wisdom-jewels of the Tathāgata, then for even one bodhisattva to obtain the ground of the Tathāgata would be an impossibility. Sons of the Buddha! This is the fifth characteristic of the mind of the Tathāgata, and the bodhisattva-mahāsattvas should know it in this way.

The Sixth Characteristic of the Mind: The Three Realms Arise and Abide in Dependence on Space, and Space Universally Contains Them Without Discrimination

“Furthermore, Sons of the Buddha! It is like this: from the water-limit upward, all the way to the Heaven of Neither Perception nor Non-Perception, all the great-thousand lands therein, the dwelling places of the sentient beings of the desire realm, the form realm, and the formless realm — there is not one that does not arise in dependence on space and abide in dependence on space. Why is this so? Because space is universally pervasive. And though that space universally contains the three realms, it makes no discrimination. Sons of the Buddha! So it is with the wisdom of the Tathāgata: whether it be the wisdom of the śrāvakas, the wisdom of the pratyekabuddhas, the wisdom of the bodhisattvas, the wisdom of conditioned practice, or the wisdom of unconditioned practice, all of it arises in dependence on the wisdom of the Tathāgata and abides in dependence on the wisdom of the Tathāgata. Why is this so? Because the wisdom of the Tathāgata pervades all places. And though it universally contains measureless wisdom, it makes no discrimination. Sons of the Buddha! This is the sixth characteristic of the mind of the Tathāgata, and the bodhisattva-mahāsattvas should know it in this way.

The Seventh Characteristic of the Mind: The King of Medicine Trees on the Snow Mountains, “Inexhaustible Root” — the Great King of Medicine Trees That Is the Wisdom of the Tathāgata

“Furthermore, Sons of the Buddha! It is like the king of medicine trees on the summit of the Snow Mountains, named: Inexhaustible Root. The root of that medicine tree grows up from a hundred and sixty-eight thousand yojanas below, from the limit of the water-wheel at the adamantine ground. When that king of medicine trees is growing its root, it causes all the trees of Jambudvīpa to grow their roots; when it is growing its trunk, it causes all the trees of Jambudvīpa to grow their trunks; and so it is with the growing of branches, of leaves, of flowers, and of fruit. In this king of medicine trees the root can bring forth the trunk and the trunk can bring forth the root, and the root has no exhausting, and so it is named: Inexhaustible Root. Sons of the Buddha! That king of medicine trees can cause growth in every place, save only in two places where it cannot render them the benefit of growth, namely: the deep pit of the hells, and within the water-wheel; and yet toward those two places it has never once felt aversion or forsaken them.

“Sons of the Buddha! So it is with the great king of medicine trees that is the wisdom of the Tathāgata: it takes as its root the vast compassionate vow, made in the past, that accomplishes all wise and good dharmas, that universally covers the whole realm of sentient beings, and that extinguishes the suffering of all the evil destinies; it takes as its trunk the firm and unshakable skillful means born within the lineage of the true wisdom of all the tathāgatas; it takes as its branches the wisdom that pervades the Dharma realm together with the perfections; it takes as its leaves meditative concentration, liberation, and the great samādhis; it takes as its flowers dhāraṇī, eloquence, and the factors of awakening; and it takes as its fruit the ultimate and unchanging liberation of the buddhas.

“Sons of the Buddha! Why is the great king of medicine trees that is the wisdom of the Tathāgata given the name: Inexhaustible Root? Because it is ultimately without rest, and because it does not cut off the practice of the bodhisattva — the practice of the bodhisattva is the nature of the Tathāgata, and the nature of the Tathāgata is the practice of the bodhisattva, and therefore it is given the name: Inexhaustible Root.

“Sons of the Buddha! As for the great king of medicine trees that is the wisdom of the Tathāgata: when its root grows, it causes all bodhisattvas to grow the root of great kindness and compassion that does not forsake sentient beings; when its trunk grows, it causes all bodhisattvas to increase the trunk of firm and vigorous deep resolve; when its branches grow, it causes all bodhisattvas to increase the branches of all the perfections; when its leaves grow, it causes all bodhisattvas to grow the leaves of pure precepts, the merits of the dhūta practices, and few desires and contentment; when its flowers grow, it causes all bodhisattvas to be furnished with the flowers of all the roots of goodness and the adornment of the marks and signs; when its fruit grows, it causes all bodhisattvas to obtain the fruit of the forbearance of the non-arising of dharmas and, beyond that, of the forbearance of the consecration of all buddhas.

“Sons of the Buddha! There are just two places where the great king of medicine trees that is the wisdom of the Tathāgata cannot render them the benefit of growth, namely: the vast deep pit into which those of the two vehicles have fallen, the unconditioned; and the water of great wrong views and craving in which are drowned those sentient beings who have spoiled their roots of goodness and are not fit vessels for the Dharma; and yet toward those two places it has never felt aversion or forsaken them. Sons of the Buddha! The wisdom of the Tathāgata neither increases nor decreases, because its root abides well and its growing is without rest. Sons of the Buddha! This is the seventh characteristic of the mind of the Tathāgata, and the bodhisattva-mahāsattvas should know it in this way.

The Eighth Characteristic of the Mind: Dry Grass Cast into the Kalpa Fire — There Is Nothing the Wisdom of the Tathāgata Does Not Know

“Furthermore, Sons of the Buddha! It is like the time when the kalpa fire of the three-thousandfold great-thousand world-system blazes up, burning all grasses, trees, and thickets, and even the Iron Ring Mountains and the Great Iron Ring Mountains are all burned blazing, until not a trace is left.

“Sons of the Buddha! Suppose there were a man who took dry grass in his hand and cast it into that fire — what do you think, could it fail to burn?”

〔The assembly〕 answered: “It could not.”

(Samantabhadra says:) “Sons of the Buddha! For that grass cast in, there may perhaps still be room for the possibility of its not burning; but as for the wisdom of the Tathāgata, which discriminates all the sentient beings of the three times, all the lands, all the numbers of kalpas, and all dharmas, there is nothing it does not know; and to say that there is something it does not know would be an impossibility. Why is this so? Because its wisdom is equal and understands everything through and through. Sons of the Buddha! This is the eighth characteristic of the mind of the Tathāgata, and the bodhisattva-mahāsattvas should know it in this way.

The Ninth Characteristic of the Mind: The Scattering-Destruction Wind and the Blocking Wind — the Wisdom-Wind That Can Extinguish and the Wisdom-Wind That Skillfully Upholds

“Furthermore, Sons of the Buddha! It is like the time when the wind calamity of the kalpa of destruction destroys the world: a great wind arises, named: Scattering-Destruction, which is able to destroy the three-thousandfold great-thousand world-system, so that even the Iron Ring Mountains and the rest are reduced to fine powder. And there is another great wind, named: Able to Block, which encircles the three-thousandfold great-thousand world-system all around and blocks that Scattering-Destruction wind, not letting it reach the worlds in other quarters. Sons of the Buddha! Were this great wind Able to Block not there, there would be no world in the ten directions that was not destroyed entirely.

“So it is with the Tathāgata, the Worthy One, the Perfectly Awakened One: he has a great wind of wisdom, named: Able to Extinguish, which is able to extinguish the habitual tendencies of the afflictions of all the great bodhisattvas; and he has another great wind of wisdom, named: Skillful Upholding, which skillfully sustains those bodhisattvas whose faculties are not yet ripened, not letting that great wisdom-wind-wheel Able to Extinguish cut off all their habitual tendencies of affliction. Sons of the Buddha! Were there no skillfully upholding wisdom-wind of the Tathāgata, measureless bodhisattvas would all fall into the stage of the śrāvakas and the stage of the pratyekabuddhas; it is by reason of this wisdom that the bodhisattvas are made to pass beyond the stage of the two vehicles and to abide in the ultimate fruition of the Tathāgata. Sons of the Buddha! This is the ninth characteristic of the mind of the Tathāgata, and the bodhisattva-mahāsattvas should know it in this way.

The Tenth Characteristic of the Mind (the Dharma): There Is No Place the Wisdom of the Tathāgata Does Not Reach, and Sentient Beings Have It Originally

“Furthermore, Sons of the Buddha! There is no place the wisdom of the Tathāgata does not reach. Why is this so? Because there is not one sentient being who is not fully furnished with the wisdom of the Tathāgata; it is only on account of deluded thought, inversion, and attachment that they fail to realize it; and if they part from deluded thought, then the wisdom of omniscience, spontaneous wisdom, and unobstructed wisdom all become present before them.

The Tenth Characteristic of the Mind (the Simile): A Great Sūtra Scroll within a Single Mote of Dust, the Dust Broken Open and the Scroll Brought Forth

“Sons of the Buddha! It is like a great sūtra scroll whose measure is equal to the three-thousandfold great-thousand world-system, and in which all the affairs within the three-thousandfold great-thousand world-system have been written down without remainder. That is to say: what is written of the affairs within the Great Iron Ring Mountains is in measure equal to the Great Iron Ring Mountains; what is written of the affairs within the great earth is in measure equal to the great earth; what is written of the affairs within the middling-thousand world-system is in measure equal to the middling-thousand world-system; what is written of the affairs within the small-thousand world-system is in measure equal to the small-thousand world-system; and so likewise, whether it be the four continents, or the great ocean, or Mount Sumeru, or the palaces of the gods who dwell on the earth, or the palaces of the gods of the desire realm who dwell in space, or the palaces of the form realm, or the palaces of the formless realm — each and every one is written down, and in every case the measure is equal. And though this great sūtra scroll is in measure equal to the great-thousand world-system, it abides entire within a single mote of dust; and as with this one mote of dust, so it is with all motes of dust.

“At that time there was a man of clear and penetrating wisdom, fully accomplished in the pure divine eye, who saw this sūtra scroll inside the mote of dust, of not the slightest benefit to sentient beings, and thought in this way: ‘I ought, with the power of vigor, to break open that mote of dust and take out this sūtra scroll, so that it may be able to enrich and benefit all sentient beings.’ Having thought in this way, he then set about the means, broke open that mote of dust, took out this great sūtra, and caused sentient beings universally to obtain enrichment and benefit. And as he did with the one mote, so, it should be known, he did with all motes of dust.

The Tenth Characteristic of the Mind (the Conjoining and Conclusion): How Marvelous, How Marvelous — Within the Bodies of Sentient Beings There Is the Vast Wisdom of the Tathāgata

“Sons of the Buddha! So it is with the wisdom of the Tathāgata: measureless and unobstructed, universally able to benefit all sentient beings, it is fully present within the bodies of sentient beings; it is only that those ordinary and foolish ones, by deluded thought and attachment, neither know it nor perceive it, and so gain no benefit from it. At that time the Tathāgata, with the unobstructed and pure eye of wisdom, universally observed all the sentient beings of the Dharma realm and said this: ‘How marvelous! How marvelous! How is it that these sentient beings are fully furnished with the wisdom of the Tathāgata, and yet in their folly and confusion neither know it nor see it? I ought to teach them to cultivate the noble path, causing them to be forever free of deluded thought and attachment, and to see within their own bodies the vast wisdom of the Tathāgata, no different from that of the buddhas.’ Thereupon he taught those sentient beings to cultivate the noble path, causing them to part from deluded thought; and having parted from deluded thought, they realized the measureless wisdom of the Tathāgata and benefited and brought ease to all sentient beings. Sons of the Buddha! This is the tenth characteristic of the mind of the Tathāgata, and the bodhisattva-mahāsattvas should know it in this way.

The Concluding Exhortation to Know: One Should Know the Mind of the Tathāgata by Way of Measureless, Unobstructed, and Vast Characteristics

“Sons of the Buddha! The bodhisattva-mahāsattvas should know the mind of the Tathāgata, the Worthy One, the Perfectly Awakened One, by way of vast characteristics such as these, measureless, unobstructed, and inconceivable.”

The Verses in Repetition (1–2): The Buddha’s Wisdom Rests upon Nothing · The Dharma Realm Neither Increases Nor Decreases

At that time Samantabhadra Bodhisattva-mahāsattva, wishing to restate this meaning, spoke these verses:

“Would you know the mind of the buddhas? Then contemplate the buddhas’ wisdom; the buddhas’ wisdom has no place of resting, just as space rests upon nothing. The manifold desires and delights of sentient beings, and the manifold wisdom of skillful means, all of it rests upon the buddhas’ wisdom, while the buddhas’ wisdom rests nowhere. (the first simile)

“The śrāvakas and the pratyekabuddhas, and the liberation of the buddhas, all of it rests upon the Dharma realm, while the Dharma realm neither increases nor decreases. So too is the buddhas’ wisdom: it brings forth all wisdom, and neither increases nor decreases, neither arises nor is exhausted. (the second simile)

The Verses in Repetition (3–4): The Water of the Ocean Flowing Hidden · The Four Jewels of the Dragon Palace

“As water flows hidden beneath the ground, and none who seek it fail to find it; without thought and without exhausting, its working reaches through the ten directions. So too is the buddhas’ wisdom: it is universally present in the minds of sentient beings; and if there be one who cultivates diligently, he swiftly obtains the light of wisdom. (the third simile)

“As the dragon has four jewels that bring forth all the precious things, set in a deep and secret place where ordinary people cannot see them, so too are the four wisdoms of the Buddha: they bring forth all wisdom, and others cannot see them, save only the great bodhisattvas. (the fourth simile)

The Verses in Repetition (5–6): The Four Jewels That Drink the Ocean · The Three Realms Resting upon Space

“As the ocean has four jewels able to drink up all the water, causing the ocean neither to flood over nor to increase or decrease, so too is the wisdom of the Tathāgata: it stills the waves and removes attachment to the Dharma, is vast and without bound, and can bring forth buddhas and bodhisattvas. (the fifth simile)

“From the realms below on up to the Heaven of the Summit of Existence, the desire realm, the form realm, and the formless realm, all of it rests upon space, while space makes no discrimination. The wisdom of the śrāvakas and the pratyekabuddhas and of the host of bodhisattvas all rests upon the Buddha’s wisdom, while the Buddha’s wisdom makes no discrimination. (the sixth simile)

The Verses in Repetition (7–8): The King of Medicine Trees on the Snow Mountains · Dry Grass Burned in the Kalpa Fire

“On the Snow Mountains is a king of medicine trees, named Inexhaustible Root, able to bring forth the roots, trunks, leaves, flowers, and fruits of every tree. So too is the buddhas’ wisdom: it is born from the lineage of the Tathāgata; and having gained awakening, it brings forth in turn the practice of the bodhisattva. (the seventh simile)

“As a man takes hold of dry grass and puts it into the great fire at the kalpa’s end, where even adamant is burned right through, here there is no principle by which it would not burn. The kalpas and lands of the three times, and the sentient beings therein — for that grass there may perhaps still be room for its not burning, but for this buddha-wisdom there is nothing it does not know. (the eighth simile)

The Verses in Repetition (9–10): The Two Winds · The Sūtra Scroll within the Dust

“There is a wind named Scattering-Destruction, able to destroy the great-thousand world-system; were there not another wind to stay it, it would destroy measureless worlds. So too is the great wisdom-wind: it extinguishes the delusions of the bodhisattvas; and there is another skillful wind, causing the bodhisattvas to abide in the ground of the Tathāgata. (the ninth simile)

“As there is a great sūtra scroll in measure equal to the three-thousandfold world, and yet within a single mote of dust; and as it is with all motes of dust likewise. There is a man of keen understanding who with a pure eye sees it all clear and plain, breaks open the dust and takes out the scroll, and universally enriches sentient beings. So too is the buddhas’ wisdom: it is present in the minds of sentient beings, bound about by deluded thought, neither felt nor known. The buddhas, out of great kindness and compassion, cause them to remove deluded thought; and it is just this that is called the appearance, enriching the host of bodhisattvas.” (the tenth simile)

品三十七如來出現品 · 出現境界The Appearance of the Tathāgata · The Realm of the Appearance

全文五層 →Full five layers →

白話Vernacular

徵問標舉：菩薩應該怎樣知道如來的境界

〔普賢菩薩摩訶薩對如來性起妙德菩薩等大眾說〕

「佛子！菩薩摩訶薩應該怎樣知道如來、應、正等覺的境界呢？佛子！菩薩摩訶薩以沒有障、沒有礙的智慧，知道一切世間的境界就是如來的境界，知道一切三世的境界、一切佛剎的境界、一切法的境界、一切眾生的境界、真如沒有差別的境界、法界沒有障礙的境界、實際沒有邊際的境界、虛空沒有分量的境界、沒有境界的境界——這些都是如來的境界。

類推無量：境有多無量，佛境就有多無量

「佛子！就像一切世間的境界無量，如來的境界也無量；就像一切三世的境界無量，如來的境界也無量；乃至於，就像沒有境界的那個境界無量，如來的境界也無量。就像沒有境界的那個境界在一切處都沒有它，如來的境界也是這樣，在一切處都沒有它。

近取自心：拿自己的心去量佛的境界

「佛子！菩薩摩訶薩應該知道：心的境界就是如來的境界。就像心的境界無量、無邊，沒有束縛、沒有解脫，如來的境界也是無量、無邊，沒有束縛、沒有解脫。為什麼呢？因為心是這樣這樣地思惟分別，就這樣這樣地無量顯現的緣故。

龍雨喻：雨不從內出，也不從外出

「佛子！譬如大龍王隨著自己的心意降雨，那雨不是從裡面出來的，也不是從外面出來的。如來的境界也是這樣：隨著這樣的思惟分別，就有這樣的無量顯現，而在十方之中，全都找不到它的來處。

海從心起喻：智海是從往昔大願生起的

「佛子！譬如大海的水，都是從龍王的心力所生起的。諸佛如來的一切智海也是這樣，都是從如來往昔的大願所生起的。

標章誡聽：智海不可思議，且說一個譬喻

「佛子！一切智海無量、無邊，不可思議，不可言說；然而我現在略說一個譬喻，你們應當仔細聽。佛子！這個閻浮提〔南方大洲〕有二千五百條河流入大海，西拘耶尼〔西方大洲〕有五千條河流入大海，東弗婆提〔東方大洲〕有七千五百條河流入大海，北欝單越〔北方大洲〕有一萬條河流入大海。

四洲之水：這樣的水多不多

「佛子！這四天下，像這樣二萬五千條河相續不斷地流入大海。你們認為怎麼樣呢，這些水多不多？」

〔大眾〕答說：「很多。」

龍王倍雨：八十億大龍王各各降雨大海

「佛子！又有十光明龍王，雨在大海中的水，加倍超過前面所說的；百光明龍王，雨在大海中的水，又加倍超過前面；大莊嚴龍王、摩那斯龍王、雷震龍王、難陀跋難陀龍王、無量光明龍王、連霔不斷龍王、大勝龍王、大奮迅龍王，像這樣的八十億諸大龍王，各各降雨大海，全都輾轉加倍超過前面；娑竭羅龍王的太子，名叫閻浮幢，雨在大海中的水，又加倍超過前面。

宮殿出水：諸龍王宮殿中的水又倍過於前

「佛子！十光明龍王宮殿中的水流入大海，又加倍超過前面；百光明龍王宮殿中的水流入大海，又加倍超過前面；大莊嚴龍王、摩那斯龍王、雷震龍王、難陀跋難陀龍王、無量光明龍王、連霔不斷龍王、大勝龍王、大奮迅龍王，像這樣的八十億諸大龍王，宮殿各各不同，其中都有水流入大海，全都輾轉加倍超過前面；娑竭羅龍王太子閻浮幢宮殿中的水流入大海，又加倍超過前面。

娑竭羅兼雨兼出：潮汐所以不失時

「佛子！娑竭羅龍王連續降雨大海，水又加倍於前面；那娑竭羅龍王宮殿中的水涌出流入海中，又加倍於前面。他所涌出的水是紺瑠璃的顏色，涌出有一定的時候，因此大海的潮汐不會失時。佛子！像這樣的大海，它的水無量，眾寶無量，眾生無量，所依止的大地也是無量。

海不及智海：譬喻終不及佛境

「佛子！在你們看來怎麼樣，那大海算不算無量呢？」

〔大眾〕答說：「實在是無量，無法用譬喻來說。」

「佛子！這大海的無量，比起如來智海的無量，百分不及一分，千分不及一分，乃至於優波尼沙陀分〔極其微細的分數〕也不及其中一分；只是隨順眾生的心而為他們作個譬喻罷了，而佛的境界並不是譬喻所能到達的。

四種無量：智海·寶聚·眾生·住地

「佛子！菩薩摩訶薩應當知道：如來的智海無量，因為從最初發心以來修一切菩薩行不曾間斷的緣故；應當知道寶聚無量，因為一切菩提分法、三寶的種子不曾斷絕的緣故；應當知道所安住的眾生無量，因為一切有學、無學、聲聞、獨覺都在其中受用的緣故；應當知道所住的地無量，因為從最初的歡喜地一直到究竟的無障礙地，諸菩薩都居住在其中的緣故。

結所知：知佛境界，是為了利益一切眾生

「佛子！菩薩摩訶薩為了進入無量的智慧、利益一切眾生的緣故，對於如來、應、正等覺的境界，應當這樣知道。」

重頌：五偈重明此義

那時，普賢菩薩摩訶薩想要重新闡明這個義理，而說偈頌道：

「就像心的境界沒有分量，諸佛的境界也是這樣；就像心的境界是從意所生，佛的境界也應當這樣觀察。（頌心境界）

「就像龍不離開牠的本處，只以心的威力霔下大雨，雨水雖然沒有來處也沒有去處，隨著龍的心意，卻無不充足潤洽。（頌龍雨喻）

「具十力的牟尼〔寂默者·佛〕也是這樣，沒有從哪裡來，也沒有到哪裡去；如果有人心清淨，佛就在他面前現身，那身量等同法界，卻能進入一個毛孔。（頌佛身無來去）

「就像大海裡的珍奇沒有分量，眾生與大地也是這樣；水性只是一味，平等而沒有差別，在其中生活的，卻各各蒙受利益。（頌海水四無量）

「如來的智海也是這樣，一切所有全都無量；有學、無學、住地的人，全都在這智海之中得到饒益。」（頌合四無量）

Raising the Question: How Should a Bodhisattva Know the Realm of the Tathāgata

〔Samantabhadra Bodhisattva-Mahāsattva speaks to the bodhisattva Wondrous Virtue of the Tathāgata’s Nature-Arising and the rest of the great assembly〕

“Sons of the Buddha! How should the bodhisattva-mahāsattva know the realm of the Tathāgata, the Worthy One, the Perfectly Awakened One? Sons of the Buddha! The bodhisattva-mahāsattva, with wisdom that has no obstruction and no hindrance, knows that the realm of all worlds is the realm of the Tathāgata; he knows the realm of all three times, the realm of all buddha-lands, the realm of all dharmas, the realm of all sentient beings, the realm of suchness without difference, the realm of the Dharma realm without obstruction, the realm of the true limit without any bound, the realm of empty space without measure, and the realm that is no realm — all of these are the realm of the Tathāgata.

Reasoning by Extension: As Measureless as the Realms Are, So Measureless Is the Buddha’s Realm

“Sons of the Buddha! Just as the realm of all worlds is measureless, so the realm of the Tathāgata is measureless; just as the realm of all three times is measureless, so the realm of the Tathāgata is measureless; and so on, even to this: just as that realm which is no realm is measureless, so the realm of the Tathāgata is measureless. Just as that realm which is no realm is in no place at all to be found, so it is with the realm of the Tathāgata — in no place at all is it to be found.

Taking the Nearest Thing, Your Own Mind: Measuring the Buddha’s Realm by Your Own Mind

“Sons of the Buddha! The bodhisattva-mahāsattva should know that the realm of the mind is the realm of the Tathāgata. Just as the realm of the mind is measureless and boundless, without bondage and without release, so the realm of the Tathāgata too is measureless and boundless, without bondage and without release. Why is this? Because it is in just such and such a way that the mind ponders and discriminates, and in just such and such a way that measureless things appear.

The Simile of the Dragon’s Rain: The Rain Comes Neither from Within nor from Without

“Sons of the Buddha! It is like a great dragon king sending down rain according to his own mind: that rain does not come forth from within, nor does it come in from without. So it is too with the realm of the Tathāgata: according to such pondering and discriminating there are such measureless appearings, and yet within the ten directions there is nowhere at all that they come from.

The Simile of the Ocean Arising from the Mind: The Ocean of Wisdom Arises from the Great Vows of Long Ago

“Sons of the Buddha! It is like the water of the great ocean, which all arises from the power of the mind of the dragon king. So it is too with the ocean of all-knowing wisdom of all the buddhas and tathāgatas: it all arises from the great vows that the Tathāgata made in ages past.

Setting Out the Heading and Bidding Them Listen: The Ocean of Wisdom Is Inconceivable, and Yet One Simile Will Be Told

“Sons of the Buddha! The ocean of all-knowing wisdom is measureless and boundless, inconceivable and not to be told in speech; yet I shall now tell one simile in brief, and you should listen to it attentively. Sons of the Buddha! In this Jambudvīpa 〔the great continent of the south〕 there are two thousand five hundred rivers that flow into the great ocean; in Godānīya of the west 〔the great continent of the west〕 there are five thousand rivers that flow into the great ocean; in Pūrvavideha of the east 〔the great continent of the east〕 there are seven thousand five hundred rivers that flow into the great ocean; in Uttarakuru of the north 〔the great continent of the north〕 there are ten thousand rivers that flow into the great ocean.

The Waters of the Four Continents: Is This Water Much or Not

“Sons of the Buddha! In these four continents, twenty-five thousand rivers such as these flow on without break into the great ocean. What do you think — is this water much or not?”

〔The great assembly〕 answered and said: “Very much indeed.”

The Dragon Kings Double the Rain: Eighty Koṭis of Great Dragon Kings Each Send Down Rain upon the Ocean

“Sons of the Buddha! Further, there is the dragon king Ten Lights, and the water he rains into the great ocean doubles and exceeds what was said before; and the dragon king Hundred Lights, and the water he rains into the great ocean again doubles and exceeds what went before; the dragon king Great Adornment, the dragon king Manasvin, the dragon king Thunder-Peal, the dragon kings Nanda and Upananda, the dragon king Measureless Light, the dragon king Unceasing Downpour, the dragon king Great Victor, the dragon king Great Rousing — eighty koṭis of great dragon kings such as these each send down rain upon the great ocean, and all of them, turn after turn, double and exceed what went before; and the crown prince of the dragon king Sāgara, named Jambu Banner, rains into the great ocean water that again doubles and exceeds what went before.

Water from the Palaces: The Water in the Palaces of the Dragon Kings Again Doubles What Went Before

“Sons of the Buddha! The water in the palace of the dragon king Ten Lights flows into the great ocean, and again doubles and exceeds what went before; the water in the palace of the dragon king Hundred Lights flows into the great ocean, and again doubles and exceeds what went before; the dragon king Great Adornment, the dragon king Manasvin, the dragon king Thunder-Peal, the dragon kings Nanda and Upananda, the dragon king Measureless Light, the dragon king Unceasing Downpour, the dragon king Great Victor, the dragon king Great Rousing — eighty koṭis of great dragon kings such as these have palaces each one different from the others, and within them all there is water that flows into the great ocean, and all of it, turn after turn, doubles and exceeds what went before; and the water in the palace of Jambu Banner, the crown prince of the dragon king Sāgara, flows into the great ocean and again doubles and exceeds what went before.

Sāgara Both Rains and Pours Forth: Why the Tides Never Miss Their Time

“Sons of the Buddha! The dragon king Sāgara rains upon the great ocean without break, and the water again doubles what went before; and the water in the palace of that dragon king Sāgara wells up and flows into the ocean, and again doubles what went before. The water that he pours forth is of the colour of dark-blue beryl, and it wells up at a set season, and for this reason the tides of the great ocean do not miss their time. Sons of the Buddha! Such is the great ocean: its water is measureless, its many jewels are measureless, its sentient beings are measureless, and the great earth upon which it rests is likewise measureless.

The Ocean Does Not Reach the Ocean of Wisdom: In the End the Simile Does Not Reach the Buddha’s Realm

“Sons of the Buddha! What do you think — is that great ocean measureless or not?”

〔The great assembly〕 answered and said: “It is measureless indeed, and cannot be told by any simile.”

“Sons of the Buddha! This measurelessness of the great ocean, set against the measurelessness of the Tathāgata’s ocean of wisdom, does not amount to one part in a hundred, nor to one part in a thousand, nor even to one part of the upaniṣad part 〔a fraction of the utmost minuteness〕; it is only in accordance with the minds of sentient beings that a simile is made for them, and the Buddha’s realm is not what a simile can reach.

The Four Measureless Things: The Ocean of Wisdom · the Mass of Jewels · Sentient Beings · the Ground They Dwell On

“Sons of the Buddha! The bodhisattva-mahāsattva should know that the Tathāgata’s ocean of wisdom is measureless, because from the first arousing of the thought of awakening he has cultivated all the practices of a bodhisattva without break; he should know that the mass of jewels is measureless, because all the factors of awakening and the lineage of the Three Jewels have never been cut off; he should know that the sentient beings who dwell there are measureless, because all the learners and those beyond learning, the śrāvakas and the pratyekabuddhas, take their enjoyment therein; he should know that the ground they dwell on is measureless, because from the first Joyful Ground to the ultimate Ground of No Obstruction the bodhisattvas all dwell therein.

Concluding What Is to Be Known: To Know the Buddha’s Realm Is for the Benefit of All Sentient Beings

“Sons of the Buddha! For the sake of entering measureless wisdom and benefiting all sentient beings, the bodhisattva-mahāsattva should know in this way the realm of the Tathāgata, the Worthy One, the Perfectly Awakened One.”

The Repeated Verses: Five Verses Making This Meaning Clear Again

At that time Samantabhadra Bodhisattva-Mahāsattva, wishing to make this meaning clear again, spoke these verses:

“Just as the realm of the mind has no measure, so too is the realm of all the buddhas; just as the realm of the mind is born of thought, so should the Buddha’s realm be contemplated. (a verse on the realm of the mind)

“Just as the dragon does not leave his own place, and by the power of his mind alone pours down the great rain, and though the rainwater has no place it comes from and no place it goes to, yet according to the dragon’s mind there is nothing it does not fill and moisten. (a verse on the simile of the dragon’s rain)

“The Muni 〔the Silent One · the Buddha〕 who is furnished with the ten powers is likewise so: there is nowhere he comes from and nowhere he goes; and if there be one whose mind is pure, the Buddha manifests his body before him — a body whose measure equals the Dharma realm, and yet able to enter a single pore. (a verse on the Buddha’s body neither coming nor going)

“Just as the rare treasures within the great ocean have no measure, so too are its sentient beings and its great earth; the nature of water is of one taste alone, equal and without difference, and yet those who live within it each receive its benefit. (a verse on the four measureless things of the ocean’s water)

“So too is the Tathāgata’s ocean of wisdom: all that it has is wholly measureless; the learners, those beyond learning, and those who dwell on the grounds all obtain abundant benefit within it.” (a verse matching the four measureless things)

品三十七如來出現品 · 出現之行The Appearance of the Tathāgata · The Practice of the Appearance

全文五層 →Full five layers →

白話Vernacular

徵問標舉：菩薩應該怎樣知道如來的行

〔普賢菩薩摩訶薩對如來性起妙德菩薩等大眾說〕

「佛子！菩薩摩訶薩應該怎樣知道如來、應、正等覺的行呢？佛子！菩薩摩訶薩應當知道：無礙行〔沒有障礙的行〕就是如來的行，應當知道：真如行〔與真如相契合的行〕就是如來的行。

真如絕三際：不生、不動、不起

「佛子！就像真如，在過去這一際不曾生起，在未來這一際不會變動，在現在也不曾發起；如來的行也是這樣，不生、不動、不起。

法界無形：不是有量，也不是無量

「佛子！就像法界，不是有量的，也不是無量的，因為它沒有形相的緣故；如來的行也是這樣，不是有量的，也不是無量的，因為它沒有形相的緣故。

鳥飛虛空喻：飛過的、沒飛過的，都量不出來

「佛子！譬如鳥在虛空中飛，飛了一百年，牠已經飛過的地方、還沒有飛過的地方，都不可以計量。為什麼呢？因為虛空這一界沒有邊際的緣故。如來的行也是這樣：假使有人經過百千億那由他劫〔極長的時劫〕去分別演說，那已經說出來的、還沒有說出來的，都不可以計量。為什麼呢？因為如來的行沒有邊際的緣故。

無住而示現：自己無住，卻讓一切眾生看見所行

「佛子！如來、應、正等覺安住在無礙行之中，並沒有一個安住的處所，卻能夠普遍地為一切眾生示現他所行的行，讓眾生見了之後，超出一切障礙之道。

金翅鳥王喻：以清淨眼觀海，以兩翅闢水

「佛子！譬如金翅鳥王，在虛空中飛行，盤旋迴翔而不離去，用清淨的眼睛觀察大海裡面各處龍的宮殿，奮起勇猛的力量，用左右兩翅鼓動海水，讓海水完全分向兩邊，牠知道哪些龍男龍女壽命將要盡了，就把牠們抓取上來。

金翅鳥喻的法合：止觀兩翅，撮取已熟的眾生

「如來、應、正等覺這位金翅鳥王也是這樣：安住在無礙行之中，用清淨的佛眼觀察法界中各處宮殿裡的一切眾生，如果有人曾經種下善根而且已經成熟了，如來就奮起勇猛的十力，用止與觀這兩隻翅膀，鼓動生死大愛的水海，讓它分向兩邊，而把那些眾生撮取上來，安置在佛法之中，讓他們斷除一切妄想戲論〔虛妄的想像與無益的言論〕，安住在如來那沒有分別的無礙行裡。

日月無思喻：周行虛空，卻不起來去之念

「佛子！譬如日月，獨自運行而沒有同等的伴侶，周遍地行走在虛空之中，利益眾生，卻不起這樣的念頭：『我從哪裡來，又要到哪裡去。』諸佛如來也是這樣：本性原就是寂滅的，沒有分別，卻示現遊行於一切法界，為了要饒益眾生的緣故，作種種佛事而沒有休息，並且不生起這樣的戲論分別：『我從那邊來，而要向那邊去。』

結勸：以無量方便、無量性相去知見佛的行

「佛子！菩薩摩訶薩應當用像這樣的無量方便、無量性相，去知道、看見如來、應、正等覺所行的行。」

重頌：五偈重明此義

那時，普賢菩薩想要重新闡明這個義理，而說偈頌道：

「就像真如不生也不滅，沒有一定的方所，也沒有誰能看見它；大饒益者〔佛〕的行就是這樣，超出三世而不可計量。（頌真如絕三際）

「法界不是一個界，也不是不成其為界；不是有量的，也不是無量的；大功德者〔佛〕的行也是這樣，不是有量、不是無量，因為沒有身形的緣故。（頌法界無形）

「就像鳥飛行了億千年，前面的虛空與後面的虛空同樣沒有分別；經過眾多劫數去演說如來的行，已經說的與還沒有說的，都不可以計量。（頌鳥飛虛空喻）

「金翅鳥在空中觀察大海，分開海水抓取龍男龍女；十力〔佛〕能夠拔出有善根的人，讓他們出離生死之海、除去種種迷惑。（頌金翅鳥王喻）

「譬如日月遊行虛空，照臨一切而不起分別；世尊周遍行走於法界，教化眾生而不動一念。」（頌日月無思喻）

The Question Raised and the Names Set Up: How Should a Bodhisattva Know the Practice of the Tathāgata

〔The bodhisattva-mahāsattva Samantabhadra speaks to the bodhisattva Wondrous Virtue of the Tathāgata’s Nature-Arising and to the rest of the great assembly〕

“Sons of the Buddha! How should a bodhisattva-mahāsattva know the practice of the Tathāgata, the Worthy One, the Perfectly Awakened One? Sons of the Buddha! A bodhisattva-mahāsattva should know that the unobstructed practice 〔the practice that has no obstruction in it〕 is the practice of the Tathāgata, and should know that the practice of suchness 〔the practice that tallies with suchness〕 is the practice of the Tathāgata.

Suchness Cuts Off the Three Limits of Time: Not Born, Not Moved, Not Arisen

“Sons of the Buddha! It is like suchness: in the prior limit it has not been born, in the later limit it will not move, and in the present it does not arise; so it is with the practice of the Tathāgata — not born, not moved, not arisen.

The Dharma Realm Has No Form: Neither Measured nor Measureless

“Sons of the Buddha! It is like the Dharma realm: it is not measured, and it is not measureless either, because it has no form; so it is with the practice of the Tathāgata — it is not measured, and it is not measureless, because it has no form.

The Simile of the Bird Flying in Space: Neither What It Has Flown Through nor What It Has Not Can Be Measured

“Sons of the Buddha! It is like a bird flying in space: though it fly for a hundred years, neither the region it has already passed through nor the region it has not yet passed through can be measured. Why is this? Because the realm of space has no bound. So it is with the practice of the Tathāgata: even were someone to spend a hundred thousand koṭis of nayutas of kalpas 〔an exceedingly long stretch of time〕 in explaining it distinctly, neither what he had already said nor what he had not yet said could be measured. Why is this? Because the practice of the Tathāgata has no bound.

Manifesting While Dwelling Nowhere: He Himself Dwells Nowhere, Yet Lets All Beings See the Practice He Practices

“Sons of the Buddha! The Tathāgata, the Worthy One, the Perfectly Awakened One dwells in the unobstructed practice and has no place of dwelling, and yet he is able to manifest universally to all sentient beings the practice that he practices, so that having seen it they go beyond every path of obstruction.

The Simile of the King of the Golden-Winged Birds: With Pure Eyes He Watches the Sea, With His Two Wings He Parts the Water

“Sons of the Buddha! It is like the king of the golden-winged birds: flying through space, he wheels and circles and does not go away; with pure eyes he watches the palaces of the dragons throughout the sea; he rouses his valiant strength, and with his left and right wings he beats up the sea water and makes it part on both sides; and knowing which of the dragon males and females are about to come to the end of their lives, he seizes them and bears them up.

The Dharma Correlate of the Bird Simile: The Two Wings of Calming and Contemplation, Seizing Up the Beings Who Are Ripe

“So it is with the Tathāgata, the Worthy One, the Perfectly Awakened One, that king of the golden-winged birds: he dwells in the unobstructed practice, and with the pure buddha-eye he watches all the sentient beings in the palaces throughout the Dharma realm; and if there are those who have planted roots of goodness in the past and have already ripened, then the Tathāgata rouses his valiant ten powers and with the two wings of calming and contemplation beats up the great sea of the water of craving that is birth-and-death, makes it part on both sides, and seizes those beings up and sets them within the Buddha’s Dharma, causing them to cut off all false conceiving and frivolous talk 〔empty imagining and profitless speech〕 and to dwell in that unobstructed practice of the Tathāgata in which there is no discrimination.

The Simile of the Sun and Moon Without Thought: They Travel Throughout Space, Yet Give Rise to No Thought of Coming or Going

“Sons of the Buddha! It is like the sun and the moon: they travel alone and have no companion equal to them, they go everywhere throughout space and benefit sentient beings, and yet they do not give rise to a thought like this: ‘Where have I come from, and where am I going?’ So it is with the buddhas, the tathāgatas: their nature is from the first quiescent and has no discrimination in it, and yet they manifest themselves as journeying through the whole Dharma realm, and because they wish to benefit sentient beings they do all manner of buddha-work without rest, and they do not give rise to the frivolous, discriminating thought: ‘I have come from over there, and I am going toward over there.’

The Concluding Exhortation: Know and See the Buddha’s Practice by Measureless Means and Measureless Natures and Characteristics

“Sons of the Buddha! A bodhisattva-mahāsattva should use measureless means such as these, and measureless natures and characteristics, to know and to see the practice that the Tathāgata, the Worthy One, the Perfectly Awakened One practices.”

The Verses in Repetition: Five Stanzas Setting Forth This Meaning Again

At that time Samantabhadra Bodhisattva, wishing to set forth this meaning again, spoke in verse:

“It is like suchness, neither born nor ceasing, having no fixed place, and no one able to see it; the practice of the one of great bountiful benefit 〔the Buddha〕 is just so — it goes beyond the three times and cannot be measured. (Setting forth again that suchness cuts off the three limits of time)

“The Dharma realm is not a realm, nor yet is it not a realm; it is not measured, and it is not measureless; the practice of the one of great merit 〔the Buddha〕 is likewise — neither measured nor measureless, because it has no bodily form. (Setting forth again that the Dharma realm has no form)

“It is like a bird that has flown for a koṭi of thousands of years: the space ahead and the space behind are alike, without difference; and though one spend many kalpas explaining the practice of the Tathāgata, what has been said and what has not been said alike cannot be measured. (Setting forth again the simile of the bird flying in space)

“The golden-winged bird in the air watches the great sea, parts the water and seizes the dragon males and females; the one of ten powers 〔the Buddha〕 can draw out the people who have roots of goodness, causing them to come forth from the sea of existence and to be rid of every delusion. (Setting forth again the simile of the king of the golden-winged birds)

“It is like the sun and the moon journeying through space, shining down upon all things and yet not discriminating; the World-Honored One goes everywhere throughout the Dharma realm, teaching and transforming sentient beings without a single thought stirring.” (Setting forth again the simile of the sun and moon without thought)

品三十七如來出現品 · 成正覺The Appearance of the Tathāgata · The Accomplishing of Right Awakening

全文五層 →Full five layers →

白話Vernacular

徵問標舉：菩薩應該怎樣知道如來成正覺

「佛子！諸位菩薩摩訶薩應該怎樣知道如來、應（應受供養者）、正等覺的成正覺呢？佛子！菩薩摩訶薩應當知道如來成正覺——

總標體相：無所觀察，無二無相，一念悉知三世

「——對於一切義理沒有能所對立的觀察，對於一切法平等一味而沒有任何疑惑，無二（能覺所覺不成兩橛）、無相（不落任何相狀），無行（不隨相流動）、無止（也不停滯在寂定裡），無量（廣大得沒有數量）、無際（沒有邊際），遠離斷常有無這兩邊，安住在中道，超出一切文字言說之外；而又了知一切眾生心裡的念頭與所行、根性與欲樂、煩惱與熏染的習氣；舉其扼要來說，就是在一念之中完全知道三世的一切諸法。

海印喻：大海普印色像，菩提普現心念

「佛子！譬如大海能夠普遍地印現四天下之中一切眾生的色身形像，正因為這樣，大家共同說它是『大海』；諸佛的菩提也是這樣，普遍現出一切眾生的心念、根性、樂欲，而其實無所現（不是海有心要現，像也並不實有）——正因為這樣，才說它名為『諸佛菩提』。

離言：文字音聲言語所不能及

「佛子！諸佛的菩提，一切文字都不能宣說它，一切音聲都不能到達它，一切言語都不能講說它，只是隨著所應度的機宜，用方便開示而已。

十三等量身：所得之身與一切等量

「佛子！如來、應、正等覺成正覺的時候，得到與一切眾生的數量相等的身，得到與一切法的數量相等的身，得到與一切剎土的數量相等的身，得到與一切三世的數量相等的身，得到與一切佛的數量相等的身，得到與一切語言的數量相等的身，得到與真如的數量相等的身，得到與法界的數量相等的身，得到與虛空界的數量相等的身，得到與無礙界的數量相等的身，得到與一切願的數量相等的身，得到與一切行的數量相等的身，得到與寂滅涅槃界的數量相等的身。

三輪清淨：身如是，語與心亦如是

「佛子！像所得的身這樣，如來的言語以及心也都是這樣；就這樣得到如是等無量無數清淨的三輪（身、語、心三者，皆與一切等量而無染礙）。

佛身中普見眾生成正覺：皆同一性，所謂無性

「佛子！如來成正覺的時候，在他自己的身中普遍見到一切眾生也成正覺，乃至普遍見到一切眾生入於涅槃——這一切都同是一個性，就是：無性。無哪些性呢？就是：沒有相的性、沒有窮盡的性、沒有生的性、沒有滅的性、沒有我的性、沒有非我的性、沒有眾生的性、沒有非眾生的性、沒有菩提的性、沒有法界的性、沒有虛空的性，乃至也沒有『成正覺』這個性。正因為了知一切法都無自性的緣故，所以得到一切智；大悲心相續不斷，救度眾生。

虛空喻：成壞不增減，成佛不成佛亦不增減

「佛子！譬如虛空，一切世界或成或壞，虛空恆常沒有增加也沒有減少。為什麼呢？因為虛空本來無生。諸佛的菩提也是這樣：無論成正覺、不成正覺，也都沒有增減。為什麼呢？因為菩提沒有相、也沒有非相，不是一、也不是種種。

化心化佛喻：問答與印可

「佛子！假使有人能夠變化作出恒河沙那麼多的心，一一個心又各自變化作出恒河沙那麼多的佛，這些化佛都沒有顏色、沒有形狀、沒有相貌，像這樣經過恒河沙那麼多的劫都不休息。佛子！在你的意思怎麼樣？那個人以化心所化作的如來，總共有多少呢？」

如來性起妙德菩薩說：「照我對仁者（普賢）所說之義的理解：化與不化本來相等而沒有差別，怎麼還問說『總共有多少』呢？」

普賢菩薩說：「善哉，善哉！佛子！正如你所說。假設一切眾生在一念之中全都成正覺，這與不成正覺是相等而沒有差異的。為什麼呢？因為菩提沒有相的緣故；既然沒有相，那就沒有增、也沒有減。

一相方便入善覺智三昧

「佛子！菩薩摩訶薩應該這樣知道：成等正覺與菩提同是一相，而這一相就是無相。如來成正覺的時候，以『一相』作方便而入於善覺智三昧；入定之後，就在這一個成正覺的廣大身中，現出與一切眾生數量相等的身，安住在這身裡面。像這一個成正覺的廣大身這樣，一切成正覺的廣大身也全都是這樣。

無量成正覺門：如來身為無量界

「佛子！如來有如是等無量的成正覺法門，所以應當知道如來所現的身沒有數量；正因為無量的緣故，說如來身是無量界，與眾生界相等。

一毛孔中有眾生數等諸佛身

「佛子！菩薩摩訶薩應當知道：如來身的一個毛孔之中，就有與一切眾生數量相等的諸佛之身。為什麼呢？因為如來成正覺之身究竟沒有生滅的緣故。像這一個毛孔遍滿法界那樣，一切毛孔也全都是這樣；應當知道，沒有絲毫一處是空著而無佛身的。為什麼呢？因為如來成正覺，無處不到達的緣故；只是隨著眾生所能承受的、隨著他們的勢力，而在道場菩提樹下的師子座上，以種種身成等正覺（示現成道，是隨機而現，不是佛身只在那裡）。

自心念念常有佛成正覺

「佛子！菩薩摩訶薩應當知道：自己的心，念念之中常有佛成正覺。為什麼呢？因為諸佛如來不離開這個心而成正覺的緣故。像自己的心這樣，一切眾生的心也都是這樣，全都有如來成等正覺，廣大而周遍，無處不有，不相離、不斷絕，沒有休息的時候——這就入了不可思議的方便法門。

總結

「佛子！菩薩摩訶薩應當這樣知道如來的成正覺。」

重頌（六偈）

這時候，普賢菩薩摩訶薩想要重新闡明這個義理，就說了偈頌：

（一）頌總標體相——「正覺了知一切法，本來無二、遠離二邊而全都平等；自性清淨得如同虛空，我與非我不作分別。

（二）頌海印現機——「就像大海印現出眾生的身，因為這樣才說它是大海；菩提也普遍印現一切心行，因為這樣才說它名為正覺。

（三）頌體離虧盈——「譬如世界有成有敗，而虛空不增不減；一切諸佛出現於世間，菩提是一相而恆常無相。

（四）頌相無增減——「像人用化心化作出佛，化與不化其性沒有差異；一切眾生成就菩提，成與不成也沒有增減。

（五）頌用該動寂——「佛有一種三昧名叫善覺，在菩提樹下入這個定，放出與眾生數量相等的無量光明，開悟一切群品，就像蓮華開敷。

（六）頌身現無量——「像三世的劫、剎土與眾生，他們所有的心念以及根性欲樂，如是數量相等的身都能現出，所以正覺名為無量。」

The Question Raised: How a Bodhisattva Should Know the Tathāgata’s Accomplishing of Right Awakening

“Sons of the Buddha! How should the bodhisattva-mahāsattvas know the accomplishing of right awakening of the Tathāgata, the Arhat (the one worthy to receive offerings), the Perfectly Awakened One? Sons of the Buddha! The bodhisattva-mahāsattva should know the Tathāgata’s accomplishing of right awakening thus —

The General Statement of Substance and Characteristic: No Observing, Nondual and Without Characteristic, Knowing the Three Times in a Single Thought

“— toward every meaning there is no observing that sets a knower over against a known; toward all dharmas there is one equal taste and no doubt whatever; it is nondual (the one who awakens and that to which he awakens do not stand as two poles) and without characteristic (it falls into no characteristic at all); it is without moving (it does not drift along with characteristics) and without halting (nor does it come to a stop in quiescent concentration); it is measureless (so vast as to have no quantity) and without bound (it has no edge); it leaves far behind the two extremes of annihilation and permanence, of being and nonbeing, and abides in the Middle Way, passing beyond all letters and speech; and yet it knows the thoughts and the deeds in the minds of all sentient beings, their faculties and their desires, their afflictions and the habit-energies perfumed into them; to state the essential point, in a single thought it knows completely all the dharmas of the three times.

The Simile of the Ocean-Seal: The Great Ocean Universally Seals Forms and Images, Awakening Universally Manifests the Thoughts of the Mind

“Sons of the Buddha! It is like the great ocean, which is able universally to seal and make appear the bodily forms and images of all the sentient beings within the four continents; and just because it is so, all alike say of it that it is ‘the great ocean’. The awakening of the buddhas is like this too: it universally manifests the thoughts, the faculties, and the desires of all sentient beings, and yet there is nothing manifested (it is not that the ocean has a mind bent on manifesting, nor are the images themselves real) — and just because it is so, it is said to be named ‘the awakening of the buddhas’.

Beyond Speech: Letters, Sounds, and Words Cannot Reach It

“Sons of the Buddha! As for the awakening of the buddhas, no letters are able to proclaim it, no sounds are able to reach it, no words are able to tell of it; it is only in accordance with what suits those who are to be liberated that it is revealed by skillful means.

The Thirteen Bodies Equal in Measure: The Body Obtained Is Equal in Measure to All

“Sons of the Buddha! When the Tathāgata, the Arhat, the Perfectly Awakened One, accomplishes right awakening, he obtains a body equal in measure to the number of all sentient beings, obtains a body equal in measure to the number of all dharmas, obtains a body equal in measure to the number of all lands, obtains a body equal in measure to the number of all the three times, obtains a body equal in measure to the number of all buddhas, obtains a body equal in measure to the number of all speech, obtains a body equal in measure to the measure of suchness, obtains a body equal in measure to the measure of the Dharma realm, obtains a body equal in measure to the measure of the realm of space, obtains a body equal in measure to the measure of the unobstructed realm, obtains a body equal in measure to the number of all vows, obtains a body equal in measure to the number of all practices, and obtains a body equal in measure to the measure of the realm of quiescent nirvāṇa.

The Purity of the Three Wheels: As the Body Is, So Are Speech and Mind

“Sons of the Buddha! Just as with the body he obtains, so too are the Tathāgata’s speech and his mind; and in just this way he obtains measureless, countless pure three wheels such as these (the three, body, speech, and mind, all equal in measure to everything, and neither defiled nor obstructed).

Within the Buddha’s Body He Universally Sees Sentient Beings Accomplishing Right Awakening: All of One Nature, Namely, Naturelessness

“Sons of the Buddha! When the Tathāgata accomplishes right awakening, within his own body he universally sees all sentient beings also accomplishing right awakening, and so on until he universally sees all sentient beings entering nirvāṇa — and all of this is of one and the same nature, namely: naturelessness. Which natures are absent? Namely: there is no nature of characteristic, no nature of exhaustion, no nature of arising, no nature of ceasing, no nature of self, no nature of non-self, no nature of a sentient being, no nature of a non-sentient-being, no nature of awakening, no nature of the Dharma realm, no nature of space, and so on until there is not even this nature of ‘accomplishing right awakening’. Just because he knows that all dharmas are without own-nature, he obtains omniscience; and the mind of great compassion continues on unbroken, rescuing and delivering sentient beings.

The Simile of Space: Forming and Ruin Neither Increase Nor Decrease It; Accomplishing Right Awakening or Not Accomplishing It Neither Increases Nor Decreases It

“Sons of the Buddha! It is like space: all worlds may form or be ruined, and space is ever without increase and without decrease. Why is this? Because space is from the first unarisen. The awakening of the buddhas is like this too: whether right awakening is accomplished or is not accomplished, there is likewise neither increase nor decrease. Why is this? Because awakening has no characteristic and no non-characteristic, and is neither one nor manifold.

The Simile of Conjured Minds and Conjured Buddhas: Question, Answer, and Confirmation

“Sons of the Buddha! Suppose a person were able to conjure up minds as many as the sands of the Gaṅgā, and each single one of those minds in turn conjured up buddhas as many as the sands of the Gaṅgā, and these conjured buddhas had no color, no shape, and no characteristic, and suppose it went on like this for kalpas as many as the sands of the Gaṅgā without rest. Son of the Buddha! What do you think? Those tathāgatas conjured by that person’s conjured minds — how many are there in all?”

The bodhisattva Wondrous Virtue of the Tathāgata’s Nature-Arising said: “As I understand the meaning of what you, sir (Samantabhadra), have said: the conjured and the unconjured are from the first equal and without difference; how then can you still ask ‘how many are there in all’?”

The bodhisattva Samantabhadra said: “Excellent, excellent! Son of the Buddha! It is just as you have said. Suppose all sentient beings were in a single thought to accomplish right awakening entirely: this is equal to and no different from their not accomplishing right awakening. Why is this? Because awakening has no characteristic; and since it has no characteristic, there is neither increase nor decrease.

Entering the Samādhi of the Wisdom of Good Awakening by the Skillful Means of the Single Characteristic

“Sons of the Buddha! The bodhisattva-mahāsattva should know it thus: the accomplishing of equal and right awakening and awakening itself are of one and the same characteristic, and this one characteristic is the absence of characteristic. When the Tathāgata accomplishes right awakening, he takes the ‘single characteristic’ as his skillful means and enters the samādhi of the wisdom of good awakening; and having entered it, within this one vast body of the accomplishing of right awakening he manifests bodies equal in number to all sentient beings, and they abide within that body. As it is with this one vast body of the accomplishing of right awakening, so are all the vast bodies of the accomplishing of right awakening likewise.

The Measureless Gates of Accomplishing Right Awakening: The Tathāgata’s Body Is a Measureless Realm

“Sons of the Buddha! The Tathāgata has measureless gates of accomplishing right awakening such as these, and therefore one should know that the bodies the Tathāgata manifests are without number; and just because they are measureless, it is said that the Tathāgata’s body is a measureless realm, equal to the realm of sentient beings.

Within a Single Pore There Are Buddha-Bodies Equal in Number to Sentient Beings

“Sons of the Buddha! The bodhisattva-mahāsattva should know that within a single pore of the Tathāgata’s body there are buddha-bodies equal in number to all sentient beings. Why is this? Because the body of the Tathāgata’s accomplishing of right awakening is ultimately without arising or ceasing. As this one pore fills the whole Dharma realm, so are all the pores likewise; one should know that there is not the least place standing empty and without a buddha-body. Why is this? Because when the Tathāgata accomplishes right awakening there is no place he does not reach; it is only in accordance with what sentient beings are able to receive and with the measure of their strength that, upon the lion seat beneath the tree of awakening at the place of the Way, he accomplishes equal and right awakening in bodies of every kind (his manifesting of the attaining of the Way is a manifestation according to capacity; it is not that the Buddha’s body is only there).

In One’s Own Mind, Thought After Thought, a Buddha Is Ever Accomplishing Right Awakening

“Sons of the Buddha! The bodhisattva-mahāsattva should know that in his own mind, in thought after thought, there is ever a buddha accomplishing right awakening. Why is this? Because the buddhas, the tathāgatas, do not accomplish right awakening apart from this very mind. As it is with one’s own mind, so are the minds of all sentient beings likewise: in every one of them there is a tathāgata accomplishing equal and right awakening, vast and all-pervading, present everywhere, neither apart nor cut off, and without a time of rest — and this is to enter the inconceivable gate of skillful means.

Conclusion

“Sons of the Buddha! The bodhisattva-mahāsattva should know the Tathāgata’s accomplishing of right awakening in this way.”

The Verses in Repetition (Six Verses)

At that time the bodhisattva-mahāsattva Samantabhadra, wishing to set forth this meaning once again, spoke these verses:

(1) Setting in verse the general statement of substance and characteristic — “Right awakening knows all dharmas: nondual, apart from the two, and all alike equal; its own nature is pure as space; self and non-self it does not discriminate.

(2) Setting in verse the ocean-seal’s manifesting of capacities — “Just as the great ocean seals and makes appear the bodies of sentient beings, and it is for this that it is called the great ocean; so awakening too universally seals and makes appear all the workings of the mind, and it is for this that it is named right awakening.

(3) Setting in verse the substance free of waning and waxing — “It is as though the world has its forming and its ruin while space neither increases nor decreases; all the buddhas appear within the world, and awakening is of one characteristic and ever without characteristic.

(4) Setting in verse the characteristic free of increase and decrease — “As when a person with a conjured mind conjures up a buddha, and the conjured and the unconjured are of no different nature; so when all sentient beings accomplish awakening, the accomplishing and the not accomplishing are likewise without increase or decrease.

(5) Setting in verse the function that embraces motion and stillness — “A buddha has a samādhi named Good Awakening; beneath the tree of awakening he enters this concentration, and sends forth measureless lights equal in number to sentient beings, awakening the whole host of beings as a lotus flower opens.

(6) Setting in verse the body’s manifesting of the measureless — “As with the kalpas, the lands, and the sentient beings of the three times, together with all the thoughts of their minds and their faculties and desires, so too are bodies equal in number to these all made to appear; and therefore right awakening is named the measureless.”

品三十七如來出現品 · 轉法輪The Appearance of the Tathāgata · The Turning of the Wheel of the Dharma

全文五層 →Full five layers →

白話Vernacular

徵問標舉：菩薩應該怎樣知道如來轉法輪

〔普賢菩薩摩訶薩對如來性起妙德菩薩等大眾說〕

「佛子！菩薩摩訶薩應該怎樣知道如來、應、正等覺轉法輪呢？

九句明體用：轉而無轉，而輪不曾停

「佛子！菩薩摩訶薩應當這樣知道——

「如來以心得自在的力量，沒有生起、沒有動轉而轉法輪，因為他知道一切法本來恆常沒有生起的緣故；

「以三種轉〔示相、勸修、作證這三度轉說〕斷除所應當斷除的，而轉法輪，因為他知道一切法離開常見與斷見這兩邊的緣故；

「離開有欲的邊際、也離開邊際而轉法輪，因為他契入一切法如同虛空那樣的邊際的緣故；

「沒有言說而轉法輪，因為他知道一切法不可言說的緣故；

「徹底寂滅而轉法輪，因為他知道一切法本自是涅槃之性的緣故；

「以一切文字、一切言語而轉法輪，因為如來的音聲沒有一處到不了的緣故；

「知道音聲就像空谷的回響一樣而轉法輪，因為他明瞭諸法的真實體性的緣故；

「在一個音聲之中出生一切音聲而轉法輪，因為那音聲畢竟沒有一個作主的東西的緣故；

「沒有遺漏、沒有窮盡地轉法輪，因為他對內對外都無所執著的緣故。

文字無盡喻：說到未來劫盡也說不完

「佛子！譬如一切文字語言，窮盡未來的劫數去說也說不完；佛轉法輪也是這樣，用一切文字安立顯示，沒有休息的時候，也沒有窮盡的時候。

遍入無住喻：如來的法輪進入一切語言文字而不停留

「佛子！如來的法輪，全部進入一切語言文字之中，而不停留在任何一處。

「譬如書寫的字，普遍地進入一切事、一切話語、一切算數、一切世間與出世間的處所，卻不停留在其中任何一處；如來的音聲也是這樣，普遍地進入一切處所、一切眾生、一切法、一切業、一切果報之中，而不停留在其中任何一處。

分齊句：眾生的話語，沒有一句在法輪之外

「一切眾生種種的語言，全都不離開如來的法輪。為什麼呢？因為言語音聲的真實相就是法輪的緣故。

結勸：對如來轉法輪，應當這樣知道

「佛子！菩薩摩訶薩對於如來轉法輪，應當這樣知道。

顯所因：還要知道法輪從哪裡出生

「再者，佛子！菩薩摩訶薩想要知道如來所轉的法輪，應當知道如來的法輪所出生的地方。什麼是如來法輪所出生的地方呢？

隨機出音：眾生的心有多少差別，音聲就有多少差別

「佛子！如來隨著一切眾生心的行相與欲求愛樂有無量的差別，發出種種不同的音聲而轉法輪。

三昧出音：一一音中，眾音具足

「佛子！如來、應、正等覺有一種三昧，名叫『究竟無礙無畏』，進入這個三昧之後，在他成正覺的一一身、一一口之中，各各發出與一切眾生數目相等的言音，而每一個音聲之中又眾音具足，各各差別而轉法輪，使一切眾生都生起歡喜。

得失結勸：這樣知道的人，才是隨順佛法的人

「能夠這樣知道轉法輪的人，應當知道這個人就是隨順一切佛法的人；不這樣知道，就不是隨順。

總結：普入無量眾生界

「佛子！諸菩薩摩訶薩應當這樣知道佛轉法輪，因為它普遍進入無量的眾生界的緣故。」

重頌：五頌重明此義

那時，普賢菩薩摩訶薩想要重新闡明這個義理，而說偈頌道：

「如來的法輪沒有所轉的東西，三世之中既沒有生起也沒有可得；就像文字永遠沒有說盡的時候，具十力者的法輪也是這樣。（頌法輪體用與文字無盡）

「就像字普遍地進入一切而其實沒有到達哪裡，正覺者的法輪也是如此；進入種種言語音聲而其實沒有進入什麼，卻能使眾生全都歡喜。（頌遍入無住）

「佛有一種三昧名叫究竟，進入這個定之後才說法；一切眾生沒有邊際，佛就普遍地發出音聲使他們開悟理解。（頌三昧出生）

「一一音聲之中又更演說，無量的言語音聲各各差別；他對世間自在而沒有分別，隨著眾生的欲求愛樂普遍地使他們聽聞。（頌一音出眾音）

「文字不是從裡面出來的，也不是從外面出來的，不會失壞，也沒有積聚；而為了眾生轉動法輪，這樣的自在真是極為奇特。（頌文字無來處而輪自在）」

The Question Raised: How a Bodhisattva Should Know the Tathāgata’s Turning of the Wheel of the Dharma

〔Samantabhadra, the bodhisattva-mahāsattva, speaks to the great assembly, to the bodhisattva Wondrous Virtue of the Tathāgata’s Nature-Arising and the rest〕

“Sons of the Buddha! How should the bodhisattva-mahāsattva know the turning of the wheel of the Dharma by the Tathāgata, the Arhat, the Perfectly Awakened One?

The Nine Clauses That Make Clear Substance and Function: Turning and Yet No Turning, and the Wheel Has Never Stopped

“Sons of the Buddha! The bodhisattva-mahāsattva should know it in this way —

“The Tathāgata, by the power of the mind’s attained mastery, turns the wheel of the Dharma with nothing arisen and nothing turned, because he knows that all dharmas are from the first and constantly unarisen;

“by the three turnings 〔the three rounds of exposition: demonstrating the characteristics, exhorting to cultivation, and bearing witness〕 he cuts off what ought to be cut off, and so turns the wheel of the Dharma, because he knows that all dharmas are apart from the two extremes, the view of permanence and the view of annihilation;

“apart from the limit where there is desire, and apart from limit as such, he turns the wheel of the Dharma, because he enters into that limit of all dharmas which is like space;

“with no speech at all he turns the wheel of the Dharma, because he knows that all dharmas cannot be spoken;

“in utter quiescence he turns the wheel of the Dharma, because he knows that all dharmas are of themselves the nature of nirvāṇa;

“by every letter and by every kind of speech he turns the wheel of the Dharma, because there is no place the Tathāgata’s voice does not reach;

“knowing that sound is like an echo in an empty valley, he turns the wheel of the Dharma, because he understands clearly the true substance and nature of dharmas;

“within a single sound he brings forth all sounds and turns the wheel of the Dharma, because that sound is ultimately without anything that acts as its master;

“without omission and without exhaustion he turns the wheel of the Dharma, because toward what is within and what is without alike he has no attachment.

The Simile of the Inexhaustibility of Letters: Though One Spoke Till the Kalpas of the Future Were Spent, It Could Not Be Told to the End

“Sons of the Buddha! It is like all letters and speech: though one spoke to the exhaustion of the kalpas of the future, they could not be told to the end; the Buddha’s turning of the wheel of the Dharma is like this too — with all letters he sets it up and reveals it, and there is no time of rest and no time of exhaustion.

The Simile of Universal Entry Without Abiding: The Tathāgata’s Wheel of the Dharma Enters All Speech and Letters and Does Not Stay There

“Sons of the Buddha! The Tathāgata’s wheel of the Dharma enters entirely into all speech and letters, and yet does not stay in any one place.

“It is like a written graph, which enters universally into every affair, every utterance, every reckoning, and every place both worldly and world-transcending, and yet does not stay in any one of them; the Tathāgata’s voice is like this too — it enters universally into every place, every sentient being, every dharma, every deed, and every recompense, and yet does not stay in any one of them.

The Clause of Bounds: Of the Speech of Sentient Beings, Not One Utterance Lies Outside the Wheel of the Dharma

“All the various kinds of speech of all sentient beings are none of them apart from the Tathāgata’s wheel of the Dharma. Why is this? Because the true character of speech-sound is itself the wheel of the Dharma.

The Concluding Exhortation: Of the Tathāgata’s Turning of the Wheel of the Dharma, One Should Know in This Way

“Sons of the Buddha! Of the Tathāgata’s turning of the wheel of the Dharma, the bodhisattva-mahāsattva should know in this way.

Revealing Whence It Comes: One Should Further Know Where the Wheel of the Dharma Is Born

“Again, Sons of the Buddha! The bodhisattva-mahāsattva who wishes to know the wheel of the Dharma that the Tathāgata turns should know the place where the Tathāgata’s wheel of the Dharma is born. What is the place where the Tathāgata’s wheel of the Dharma is born?

Sounds Issued According to Capacity: However Many the Differences in the Minds of Sentient Beings, So Many the Differences in the Sounds

“Sons of the Buddha! The Tathāgata, following the measureless differences in the workings of the minds of all sentient beings and in what they desire and delight in, issues sundry different sounds and turns the wheel of the Dharma.

Sounds Issued from Samādhi: Within Each Single Sound, All Sounds Are Complete

“Sons of the Buddha! The Tathāgata, the Arhat, the Perfectly Awakened One, has a samādhi named ‘Ultimate Unobstructedness and Fearlessness’; and having entered this samādhi, from each single body and each single mouth in which he accomplishes right awakening he issues words and sounds equal in number to all sentient beings, and within each single sound all sounds are complete, each of them different, and so he turns the wheel of the Dharma, causing all sentient beings to give rise to joy.

The Concluding Exhortation on Gain and Loss: Only One Who Knows in This Way Is One Who Accords With the Buddha’s Dharma

“One who is able to know the turning of the wheel of the Dharma in this way — know that this person is one who accords with all the Buddha’s Dharma; one who does not know in this way does not accord.

The General Conclusion: It Enters Universally into the Measureless Realms of Sentient Beings

“Sons of the Buddha! The bodhisattva-mahāsattvas should know the Buddha’s turning of the wheel of the Dharma in this way, because it enters universally into the measureless realms of sentient beings.”

The Verses in Repetition: Five Verses Restating This Sense

At that time Samantabhadra, the bodhisattva-mahāsattva, wishing to restate this sense, spoke in verse:

“The Tathāgata’s wheel of the Dharma has nothing that is turned; in the three times there is neither arising nor anything got; just as letters have no time when they are told to the end, so too is the wheel of the Dharma of him of the ten powers. (This verse praises the substance and function of the wheel of the Dharma and the inexhaustibility of letters)

“Just as a graph enters universally into all things and yet in fact arrives nowhere, so too is the wheel of the Dharma of the rightly awakened one; it enters into the sundry kinds of speech and sound and yet in fact enters into nothing at all, and yet it can make sentient beings rejoice one and all. (This verse praises the universal entry without abiding)

“A buddha has a samādhi named Ultimate; having entered this concentration he then speaks the Dharma; sentient beings have no bound, and the Buddha universally issues sounds that cause them to awaken and understand. (This verse praises the giving birth of sounds from samādhi)

“Within each single sound there is further expounding, and measureless speech and sounds are each of them different; toward the world he is sovereign and without discrimination, and following what sentient beings desire and delight in he causes them universally to hear. (This verse praises the issuing of all sounds from a single sound)

“Letters do not come out from within, nor do they come out from without; they are not destroyed, and they have no accumulation; and yet for the sake of sentient beings he turns the wheel of the Dharma — such mastery is exceedingly marvelous. (This verse praises that letters have no place they come from, and yet the wheel turns in mastery)”

品三十七如來出現品 · 般涅槃The Appearance of the Tathāgata · The Parinirvāṇa

全文五層 →Full five layers →

白話Vernacular

徵問標舉：菩薩應該怎樣知道如來的般涅槃

「佛子！菩薩摩訶薩應該怎樣知道如來、應（應供·堪受人天供養）、正等覺的般涅槃（涅槃之入·滅度）呢？佛子！菩薩摩訶薩想要知道如來的大涅槃，就必須先了知它的根本自性（最根本的那個體性）。

十如是：以真如乃至真如際之涅槃例顯

「就像真如的涅槃那樣，如來的涅槃也是這樣；就像實際（究竟真實之邊際）的涅槃那樣，如來的涅槃也是這樣；就像法界的涅槃那樣，如來的涅槃也是這樣；就像虛空的涅槃那樣，如來的涅槃也是這樣；就像法性的涅槃那樣，如來的涅槃也是這樣；就像離欲際的涅槃那樣，如來的涅槃也是這樣；就像無相際的涅槃那樣，如來的涅槃也是這樣；就像我性際（我之體性所至之邊際）的涅槃那樣，如來的涅槃也是這樣；就像一切法性際的涅槃那樣，如來的涅槃也是這樣；就像真如際的涅槃那樣，如來的涅槃也是這樣。

無生無出，所以無滅

「為什麼呢？因為涅槃沒有生起、也沒有出離的緣故；如果一個法沒有生起、沒有出離，那麼它也就沒有可滅的。

不為菩薩說究竟涅槃：為要令見諸佛常住其前

「佛子！如來不為菩薩宣說『諸如來究竟涅槃（永滅而不再有）』這件事，也不為他們示現這件事。為什麼呢？因為要令他們見到一切如來常住在自己面前，在一念之中就見到過去、未來的一切諸佛色相圓滿，都如同現在一般；而且也不生起『二』的想、也不生起『不二』的想。為什麼呢？因為菩薩摩訶薩永遠離開了一切的種種想與執著的緣故。

出世與示滅，皆是為眾生

「佛子！諸佛如來為了令眾生生起欣喜愛樂，所以出現於世間；為了令眾生生起戀慕（因失去而思慕），所以示現涅槃；然而其實如來並沒有出世，也沒有涅槃。為什麼呢？因為如來常住於清淨法界，只是隨著眾生的心而示現涅槃罷了。

日影喻：器破影不現，不是日的過失

「佛子！譬如太陽出來，普照世間，在一切乾淨的水器中，影子沒有不映現的；它普遍在一切處所而並沒有來、也沒有往；或者其中一個器皿破了，太陽的影子便不再映現。佛子！在你看來怎麼樣呢，那影子不再映現，是太陽的過失嗎？」

答說：「不是的。只是由於器皿壞了，並不是太陽有過失。」

智日法合：心器常淨，就常見佛身

「佛子！如來的智慧之日也是這樣，普遍映現於法界，沒有先、也沒有後；一切眾生清淨的心器之中，佛沒有不映現的；心器常常清淨，就常常見到佛身；如果心濁了、器破了，就不能得見。佛子！如果有眾生應當以涅槃這件事而得度脫，如來便為他示現涅槃；然而其實如來沒有生、沒有歿（沒有死沒），也沒有滅度。

火喻：一處火滅，不是一切世間的火都滅了

「佛子！譬如火大（四大之一的火），在一切世間都能作火所作的事，或者有時在某一處，那火息滅了。在你看來怎麼樣呢，難道一切世間的火都滅了嗎？」

答說：「不是的。」

火喻法合：一世界示滅，不是一切世界佛都滅度

「佛子！如來、應、正等覺也是這樣，在一切世界中施作佛事；或者在某一個世界，所能作的事已經完畢，就示現入涅槃——難道一切世界的諸佛如來就全都滅度了嗎？佛子！菩薩摩訶薩應當這樣知道如來、應、正等覺的大般涅槃。

幻師喻：一處隱身，不是一切處都隱滅

「再者，佛子！譬如變幻之師善於通曉幻術，以幻術之力，在三千大千世界的一切國土、城邑、聚落示現幻化之身，以幻力持住這幻身，經歷長劫而安住；然而在其餘的地方，幻化之事已經完畢，就隱去身形不再顯現。佛子！在你看來怎麼樣呢，那位大幻師難道因為在一處隱身不現，便是一切處都隱沒滅盡了嗎？」

答說：「不是的。」

幻師法合：示入涅槃，不可說一切悉皆滅度

「佛子！如來、應、正等覺也是這樣，善於通曉無量智慧方便的種種幻術，在一切法界普遍示現自身，持令這身常住，直到窮盡未來之際；或者在某一處，隨順眾生的心，所要作的事已經完畢，便示現涅槃。難道能因為在一處示現入涅槃，便說一切處都滅度了嗎？佛子！菩薩摩訶薩應當這樣知道如來、應、正等覺的大般涅槃。

不動三昧：一一身放光，光中蓮華華上有佛

「再者，佛子！如來、應、正等覺示現涅槃的時候，入於不動三昧（不動搖的正定）；入了這三昧之後，在每一個身上各各放出無量百千億那由他（極大數名）的大光明；每一道光明中各各出生阿僧祇（無數）蓮華；每一朵蓮華中各各有不可說那麼多的妙寶華蘂；每一個華蘂中有師子座；每一個座上都有如來結跏趺坐（雙足交疊而坐）。

佛身數等眾生數：從本願力生起

「那些佛身的數目，正與一切眾生的數目相等，都具足上妙的功德莊嚴，是從本願之力所生起的。如果有眾生善根成熟了，見到佛身之後，就都受到教化。然而那些佛身，窮盡未來之際究竟安住，隨所適宜而化度一切眾生，未曾錯失時機。

身無方處，非實非虛

「佛子！如來的身，沒有一定的方位處所，不是實有、也不是虛無；只是以諸佛本來的誓願之力，眾生堪能得度時，便出現於他面前。菩薩摩訶薩應當這樣知道如來、應、正等覺的大般涅槃。

結歸：本願持故，不捨一切

「佛子！如來安住於無量無礙的究竟法界、虛空界，真如法性無生無滅以及實際之中，為了諸眾生而隨時示現；因為本願所持的緣故，沒有休息的時候，不捨棄一切眾生、一切剎（國土）、一切法。」

重頌：六偈重明此義

那時，普賢菩薩摩訶薩想要重新闡明這個義理，而說偈頌道：

「如同太陽舒展光明遍照法界，器皿壞了水漏盡了影子也就隨之而滅；最殊勝的智慧之日也是這樣，眾生沒有信心便見到佛入涅槃。

「如同火在世間作火所作的事，在某一個城邑之中或者有時息滅；人中最殊勝者遍於法界，在教化之事完畢之處便示現終盡。

「幻師在一切剎土現出身形，在所能作之事完畢處就便隱謝；如來教化完畢也是這樣，在其餘的國土仍常見到佛。

「佛有一種三昧名叫不動，教化眾生完畢便入此定，一念之間身上放出無量光明，光中出生蓮華、蓮華之上有佛。

「佛身無有數目而等同法界，有福的眾生才能夠見到；像這樣無數的每一個身，壽命與莊嚴全都具足。

「如同無生之性一般佛出興於世，如同無滅之性一般佛入於涅槃，言辭與譬喻全都斷絕，一切義理成就而無與倫比。」

The Question Raised: How a Bodhisattva Should Know the Tathāgata’s Parinirvāṇa

“Sons of the Buddha! How should the bodhisattva-mahāsattva know the parinirvāṇa (the entering into nirvāṇa; the passing into extinction) of the Tathāgata, the Worthy of Offerings (worthy to receive the offerings of gods and men), the Fully and Rightly Awakened One? Sons of the Buddha! If the bodhisattva-mahāsattva would know the Tathāgata’s great nirvāṇa, he must first come to know its root nature (that most fundamental substance-nature of it).

The Ten ‘Just So’: The Nirvāṇa of Suchness and On to the Limit of Suchness Shown as the Example

“Just as suchness has its nirvāṇa, so is the Tathāgata’s nirvāṇa too; just as the true limit (the limit of what is ultimately real) has its nirvāṇa, so is the Tathāgata’s nirvāṇa too; just as the Dharma realm has its nirvāṇa, so is the Tathāgata’s nirvāṇa too; just as space has its nirvāṇa, so is the Tathāgata’s nirvāṇa too; just as the nature of dharmas has its nirvāṇa, so is the Tathāgata’s nirvāṇa too; just as the limit free of desire has its nirvāṇa, so is the Tathāgata’s nirvāṇa too; just as the limit without characteristic has its nirvāṇa, so is the Tathāgata’s nirvāṇa too; just as the limit of the nature of self (the furthest limit reached by the substance-nature of a self) has its nirvāṇa, so is the Tathāgata’s nirvāṇa too; just as the limit of the nature of all dharmas has its nirvāṇa, so is the Tathāgata’s nirvāṇa too; just as the limit of suchness has its nirvāṇa, so is the Tathāgata’s nirvāṇa too.

No Arising and No Coming Forth, and Therefore No Extinction

“Why is this? Because nirvāṇa has no arising and has no coming forth; and if a dharma has no arising and no coming forth, then neither has it anything that can be extinguished.

Why He Does Not Speak to Bodhisattvas of an Ultimate Nirvāṇa: So That They May See the Buddhas Ever Present Before Them

“Sons of the Buddha! The Tathāgata does not proclaim to bodhisattvas this matter, that ‘the Tathāgatas have an ultimate nirvāṇa (a perpetual extinction after which they are no more)’, nor does he manifest this matter for them. Why is this? Because he would have them see all the Tathāgatas ever abiding before them, and in a single thought see all the buddhas of the past and of the future perfect and complete in their form and marks, all just as in the present; and because he would have them give rise neither to the thought of ‘two’ nor to the thought of ‘not two’. Why is this? Because the bodhisattva-mahāsattva has forever left behind every kind of thought and attachment.

Both His Coming Into the World and His Showing of Extinction Are for Sentient Beings

“Sons of the Buddha! The buddhas, the Tathāgatas, appear in the world in order to make sentient beings give rise to delight and gladness; and they manifest nirvāṇa in order to make sentient beings give rise to longing (the yearning that comes of having lost). Yet in truth the Tathāgata neither comes into the world nor passes into nirvāṇa. Why is this? Because the Tathāgata abides ever in the pure Dharma realm, and merely manifests nirvāṇa in accordance with the minds of sentient beings.

The Simile of the Sun’s Reflection: When the Vessel Breaks the Reflection Does Not Appear, and This Is No Fault of the Sun

“Sons of the Buddha! It is like the sun coming forth and shining universally upon the world: in every vessel of clean water there is not one in which its reflection fails to appear; it is everywhere in every place, and yet there is no coming and no going in it; and should one of those vessels break, the sun’s reflection no longer appears there. Sons of the Buddha! What do you think — that the reflection no longer appears, is this a fault in the sun?”

The answer was: “It is not. It is only because the vessel is ruined; it is not that the sun has any fault.”

The Conjoining of the Sun of Wisdom: When the Vessel of the Mind Is Always Clean, the Buddha’s Body Is Always Seen

“Sons of the Buddha! The sun of the Tathāgata’s wisdom is like this too: it appears universally throughout the Dharma realm, with nothing before and nothing after; within the clean vessel of the mind of every sentient being there is not one in which the Buddha fails to appear; when the vessel of the mind is always clean, the Buddha’s body is always seen; and if the mind is muddied and the vessel broken, then he cannot be seen. Sons of the Buddha! If there be sentient beings who ought to be liberated by this matter of nirvāṇa, the Tathāgata manifests nirvāṇa for them; yet in truth the Tathāgata has no birth, no demise (no dying away), and no passing into extinction.

The Simile of Fire: That the Fire Goes Out in One Place Does Not Mean the Fires of the Whole World Have Gone Out

“Sons of the Buddha! It is like the fire element (fire, one of the four great elements), which can do the work that fire does throughout the whole world; and it may be that at some time and in some one place that fire dies out. What do you think — have the fires of the whole world all gone out?”

The answer was: “They have not.”

The Conjoining of the Simile of Fire: That He Shows Extinction in One World Does Not Mean the Buddhas of All Worlds Have Passed Away

“Sons of the Buddha! So it is with the Tathāgata, the Worthy of Offerings, the Fully and Rightly Awakened One: he performs the work of a buddha in all worlds; and it may be that in some one world, the work he can do there being finished, he manifests his entry into nirvāṇa — does this mean that the buddhas, the Tathāgatas, of all worlds have all alike passed away? Sons of the Buddha! In this way should the bodhisattva-mahāsattva know the great parinirvāṇa of the Tathāgata, the Worthy of Offerings, the Fully and Rightly Awakened One.

The Simile of the Conjuror: That He Hides Himself in One Place Does Not Mean He Has Vanished Everywhere

“Again, Sons of the Buddha! It is like a master of conjuring who is well versed in the art of conjuring: by the power of that art he manifests a conjured body in all the lands, cities, and villages of the three-thousandfold great-thousand world-system, and by the power of conjuring he sustains that body and abides through long eons; yet in some other place, the business of conjuring being finished, he hides his body and appears no more. Sons of the Buddha! What do you think — does that great conjuror, because in one place he hides himself and does not appear, thereby vanish and come to an end in every place?”

The answer was: “He does not.”

The Conjoining of the Simile of the Conjuror: That He Shows His Entry Into Nirvāṇa Does Not Let One Say That All Have Passed Away

“Sons of the Buddha! So it is with the Tathāgata, the Worthy of Offerings, the Fully and Rightly Awakened One: he is well versed in the manifold conjuring arts of measureless wisdom and skillful means, and manifests his body universally throughout the whole Dharma realm, sustaining it so that it abides to the very exhausting of the future; yet in some one place, following the minds of sentient beings, the work he had to do being finished, he manifests nirvāṇa. Can one say, because in one place he manifests his entry into nirvāṇa, that he has passed away in every place? Sons of the Buddha! In this way should the bodhisattva-mahāsattva know the great parinirvāṇa of the Tathāgata, the Worthy of Offerings, the Fully and Rightly Awakened One.

The Immovable Samādhi: From Each and Every Body Light Is Sent Forth, in the Light Are Lotus Flowers, and Upon the Flowers Are Buddhas

“Again, Sons of the Buddha! When the Tathāgata, the Worthy of Offerings, the Fully and Rightly Awakened One manifests nirvāṇa, he enters the immovable samādhi (the unshaken right concentration); and having entered this samādhi, from each and every body he sends forth measureless hundreds of thousands of koṭis of nayutas (names for immensely great numbers) of great light-rays; from each and every light-ray there come forth asaṃkhyeya (numberless) lotus flowers; in each and every lotus flower there are unspeakably many flower-stamens of wondrous jewels; in each and every flower-stamen there is a lion seat; and upon each and every seat there is a Tathāgata sitting cross-legged (with the two feet folded one upon the other).

The Number of the Buddha-Bodies Equals the Number of Sentient Beings: They Arise From the Power of the Original Vow

“The number of those buddha-bodies is exactly equal to the number of all sentient beings; all of them are furnished with the adornment of the finest and most wondrous virtues, and they arise from the power of the original vow. If there be sentient beings whose roots of goodness have ripened, then upon seeing those buddha-bodies they are all alike taught and transformed. And those buddha-bodies abide ultimately to the very exhausting of the future, transforming and liberating all sentient beings as is fitting, and never once missing the moment.

The Body Has No Fixed Place, and Is Neither Real Nor Empty

“Sons of the Buddha! The body of the Tathāgata has no fixed quarter or place; it is neither real nor empty; only by the power of the original vows of the buddhas, when sentient beings are fit to be liberated, does it appear before them. In this way should the bodhisattva-mahāsattva know the great parinirvāṇa of the Tathāgata, the Worthy of Offerings, the Fully and Rightly Awakened One.

The Concluding Return: Because the Original Vow Sustains Him, He Forsakes Nothing

“Sons of the Buddha! The Tathāgata abides in the measureless and unobstructed ultimate Dharma realm and realm of space, in the nature of dharmas that is suchness, without arising and without ceasing, and in the true limit; and for the sake of all sentient beings he manifests himself as the time requires. Because the original vow sustains him, there is no time when he rests, and he forsakes not one sentient being, not one land, not one dharma.”

The Verses in Repetition: Six Verses That Make This Sense Clear Again

At that time the bodhisattva-mahāsattva Samantabhadra, wishing to make this meaning clear once more, spoke in verse, saying:

“As the sun spreads its light and shines throughout the Dharma realm, and when the vessel is ruined and the water leaks away the reflection is extinguished with it; so is the most excellent sun of wisdom too: sentient beings who have no faith see the Buddha enter nirvāṇa.

“As fire does in the world the work that fire does, and within some one city at some time goes out; so the most excellent among men pervades the Dharma realm, and where the work of teaching and transforming is finished he manifests an ending.

“The conjuror shows forth his body in all the lands, and where the work he could do is finished he withdraws from sight; the Tathāgata, his teaching finished, is like this too, and in the remaining lands the Buddha is still constantly seen.

“The Buddha has a samādhi named Immovable; the transforming of sentient beings finished, he enters this concentration; in a single thought his body sends forth measureless light, and in the light there come forth lotus flowers, and upon the lotus flowers are buddhas.

“The buddha-bodies are without number and yet equal the Dharma realm; only sentient beings who have merit are able to see them; and of such numberless bodies, each and every one has its lifespan and its adornment complete in every part.

“As with the nature that has no arising, so does the Buddha arise in the world; as with the nature that has no ceasing, so does the Buddha enter nirvāṇa; words and similes are all alike cut off, and every meaning is accomplished, beyond compare.”

品三十七如來出現品 · 見聞親近所種善根The Appearance of the Tathāgata · The Roots of Goodness Planted by Seeing, Hearing, and Drawing Near

全文五層 →Full five layers →

白話Vernacular

徵起：見過佛、聽過佛、親近過佛所種下的善根，該怎麼知道

「佛子！菩薩摩訶薩應該怎樣知道：在如來、應、正等覺那裡，因見、因聞、因親近而種下的善根呢？

十一句不虛：所種的善根沒有一分是落空的

「佛子！菩薩摩訶薩應該知道：在如來那裡因見、因聞、因親近所種下的善根，全都不是虛的——因為它能出生沒有窮盡的覺悟智慧的緣故，因為它能遠離一切障礙與艱難的緣故，因為它決定能到達究竟的緣故，因為它沒有虛假欺誑的緣故，因為它能滿足一切的願的緣故，因為它不會把有為的行用盡的緣故，因為它能隨順無為的智的緣故，因為它能生出諸佛的智的緣故，因為它盡未來際不斷的緣故，因為它能成就一切種類的殊勝之行的緣故，因為它能到達不必用力的智地〔無功用智地·任運而行不假造作的地位〕的緣故。

金剛喻：吞下一點金剛，終究要穿身而出

「佛子！譬如一個人，吃下一點點金剛，那金剛終究不會被消化掉，一定要穿透他的身體，出到身外。為什麼呢？因為金剛不會跟血肉之身的雜穢一同安住的緣故。

「在如來那裡種下的一點點善根也是這樣：一定要穿透一切有為諸行的煩惱之身而過去，到達無為的、究竟的智慧之處。為什麼呢？因為這一點點善根不會跟有為諸行的煩惱共同安住的緣故。

火喻：一粒芥子大的火，能燒盡須彌那麼大的乾草

「佛子！假使有一堆乾草，堆得和須彌山一樣大，把芥子那麼一點點的火投進去，這堆草必定全部燒盡。為什麼呢？因為火能燒的緣故。

「在如來那裡種下的一點點善根也是這樣：必定能燒盡一切煩惱，究竟得到沒有剩餘的涅槃。為什麼呢？因為這一點點善根的體性是究竟的緣故。

藥王樹喻：雪山有一棵樹，名叫善見

「佛子！譬如雪山有一棵藥王樹，名字叫做善見。如果有人看見它，眼就得到清淨；如果有人聽見它，耳就得到清淨；如果有人嗅到它，鼻就得到清淨；如果有人嘗到它，舌就得到清淨；如果有人觸到它，身就得到清淨；如果有眾生取那棵樹底下的地土，也能為人作除病的利益。

合藥王喻：如來就是那無上的藥王

「佛子！如來、應、正等覺這位無上的藥王也是這樣，能夠作一切饒益眾生的事。

「如果有人得以見到如來的色身，眼就得到清淨；如果有人得以聽聞如來的名號，耳就得到清淨；如果有人得以嗅到如來的戒香〔持戒之德如香氣可聞〕，鼻就得到清淨；如果有人得以嘗到如來的法味，舌就得到清淨，具足廣長之舌，通解一切語言之法；如果有人得以觸到如來的光明，身就得到清淨，究竟獲得無上的法身；如果有人對如來生起憶念，就得到念佛三昧的清淨。

遺迹之益：佛所經行的土地與塔廟

「如果有眾生供養如來所經行過的土地以及塔廟，也具足善根，滅除一切煩惱的患難，得到賢聖之樂。

不信亦種：業障纏身而生不起信樂的人，善根也沒有落空

「佛子！我現在告訴你：假設有眾生見到佛、聽到佛，卻被業障纏縛覆蓋，生不起信樂之心，他也一樣種下了善根，沒有空過的，乃至於究竟能入於涅槃。

結示：這就是應該知道的

「佛子！菩薩摩訶薩應該像這樣知道：在如來那裡因見、因聞、因親近所種下的善根，都遠離了一切不善之法，具足了善法。

揀喻異法：說了這麼多譬喻，沒有一個譬喻說得到這個法

「佛子！如來用一切譬喻來說種種事，卻沒有哪一個譬喻能說得到這個法。為什麼呢？因為心與智的路都斷絕了，不可思議的緣故。諸佛菩薩只是隨順眾生的心，讓他們歡喜，才為他們說譬喻；譬喻並不是究竟。

顯名：這個法門有十個名字

「佛子！這個法門名叫『如來祕密之處』，名叫『一切世間所不能知』，名叫『入如來印』，名叫『開大智門』，名叫『示現如來種性』，名叫『成就一切菩薩』，名叫『一切世間所不能壞』，名叫『一向隨順如來境界』，名叫『能淨一切諸眾生界』，名叫『演說如來根本實性不思議究竟法』。

辨定法器：這個法門不為其餘的眾生說

「佛子！這個法門，如來不為其餘的眾生說，只為趣向大乘的菩薩說，只為乘著不可思議之乘的菩薩說；這個法門不會落入其餘一切眾生的手中，唯獨除了諸位菩薩摩訶薩。

七寶喻：輪王的七寶，只有太子拿得住

「佛子！譬如轉輪聖王所擁有的七寶，因為有這些寶的緣故，才顯示出他是輪王；這些寶不會落入其餘眾生的手中，唯獨除了第一夫人所生的太子，而且是具足成就了聖王之相的那一位。如果轉輪王沒有這樣一位具足眾德的太子，那麼王壽終之後，這些寶物在七天之中就全部散失壞滅了。

合七寶喻：這部經的珍寶，只有法王真子承得住

「佛子！這部經的珍寶也是這樣，不會落入其餘一切眾生的手中，唯獨除了如來法王的真子——生在如來之家、種下如來之相的種種善根的那些人。

「佛子！如果沒有這樣一些佛的真子，這樣的法門不久就散失壞滅了。為什麼呢？因為一切二乘〔聲聞、緣覺〕連聽都聽不到這部經，何況受持、讀誦、書寫、分別解說！只有諸位菩薩才能夠這樣做。

勸修：聽到這個法門應當大歡喜

「所以，菩薩摩訶薩聽聞這個法門，應該生大歡喜，以尊重之心恭敬地頂戴領受。為什麼呢？因為菩薩摩訶薩信樂這部經，能很快得到阿耨多羅三藐三菩提〔無上正等正覺〕的緣故。

反顯：多劫修六度而不聞此法，還不算真實菩薩

「佛子！假設有菩薩在無量百千億那由他劫之中修行六波羅蜜〔布施、持戒、忍辱、精進、禪定、智慧六種到彼岸之行〕，修習種種菩提分法；如果他還沒有聽聞這個如來不可思議大威德的法門，或者聽了之後不信、不解、不隨順、不悟入，那就不能稱為真實的菩薩，因為他不能生在如來之家的緣故。

順釋：聞已信解，這個人就生在如來之家

「如果有人得以聽聞這個如來無量不可思議、沒有障礙的智慧法門，聽了之後信受理解，隨順悟入，應當知道這個人生在如來之家，隨順一切如來的境界，具足一切菩薩之法，安住在一切種智的境界，遠離一切世間之法，出生一切如來的所行，通達一切菩薩的法性，對於佛的自在心中沒有疑惑，安住在不必從師而得的法上，深入如來沒有障礙的境界。

十句無礙：聽了這個法之後所成就的行

「佛子！菩薩摩訶薩聽聞這個法之後，就能夠以平等之智知道無量的法，就能夠以正直之心離開種種分別，就能夠以殊勝的欲樂現前見到諸佛，就能夠以作意之力進入平等的虛空界，就能夠以自在之念行於無邊的法界，就能夠以智慧之力具足一切功德，就能夠以自然之智離開一切世間的垢染，就能夠以菩提心進入一切十方之網，就能夠以廣大的觀察知道三世諸佛同是一個體性，就能夠以善根迴向之智普遍進入這樣的法——不入而入；不對任何一法有所攀緣，恆常以一法觀照一切法。

總結：少作功力，得無師自然智

「佛子！菩薩摩訶薩成就這樣的功德，只要少少地用一點功力，就能得到不必從師而有的自然之智。」

重頌四偈：普賢重新闡明這個義理

那時，普賢菩薩想要重新闡明這個義理，而說偈頌道：

「見到、聽到、供養諸位如來，所得到的功德不可稱量；在有為之中終究不會用盡，一定要滅盡煩惱、離開眾苦。

「譬如有人吞服了一點金剛，終究不消化，一定要出來；供養具十力者的種種功德，滅除迷惑必定到達金剛之智。

「就像乾草堆積得和須彌一樣，投入芥子那麼點的火就全燒盡了；供養諸佛的少許功德，也必定斷除煩惱而到達涅槃。

「雪山有一種藥名叫善見，見它、聞它、嗅它、觸它就消除眾病；如果有人見聞具十力的佛，就得到殊勝的功德而到達佛的智慧。」

現瑞：大地六種震動，天上雨下種種雲

那時，因為佛的神力的緣故，因為法本來如此的緣故，十方各有十不可說百千億那由他世界起六種震動，就是：東邊涌起西邊沉沒，西邊涌起東邊沉沒，南邊涌起北邊沉沒，北邊涌起南邊沉沒，邊上涌起中間沉沒，中間涌起邊上沉沒。

還有十八種相的動，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。

又雨下超過諸天所有的一切華雲、一切蓋雲、幢雲、幡雲、香雲、鬘雲、塗香雲、莊嚴具雲、大光明摩尼寶雲、諸菩薩讚歎雲、不可說菩薩各各差別身雲，雨下成正覺雲、嚴淨不思議世界雲，雨下如來言語音聲雲，充滿無邊的法界。

就像這個四天下，如來的神力這樣示現，讓諸菩薩都大歡喜；周遍十方一切世界，也全都是這樣。

果人證：十方同名普賢的諸佛現前作證

這時候，十方各各超過八十不可說百千億那由他佛剎微塵數的世界之外，各有八十不可說百千億那由他佛剎微塵數的如來，同樣名叫普賢，都現身在普賢菩薩面前而這樣說：

〔十方同名普賢的諸佛說〕

「善哉！佛子！你竟能承著佛的威力，隨順法性，演說如來出現的不可思議之法。

「佛子！我們十方八十不可說百千億那由他佛剎微塵數同一名號的諸佛，都說這個法；像我所說的一樣，十方世界一切諸佛也都這樣說。

「佛子！如今這個法會之中，有十萬佛剎微塵數的菩薩摩訶薩，得到了一切菩薩的神通三昧；我們都為他們授記，一生之後就當得阿耨多羅三藐三菩提。又有佛剎微塵數的眾生，發起了阿耨多羅三藐三菩提心；我們也為他們授記，在將來之世經過不可說佛剎微塵數劫，都能成佛，同一名號叫做『佛殊勝境界』。

「我們為了讓未來的諸菩薩能聽到這個法的緣故，都共同護持它。像這個四天下所度的眾生一樣，十方百千億那由他無數無量、乃至不可說不可說如法界虛空一般的一切世界中所度的眾生，也全都是這樣。」

因人證：十方同名普賢的諸菩薩來集作證

那時，因為十方諸佛威神力的緣故，因為毘盧遮那本願力的緣故，因為法本來如此的緣故，因為善根力的緣故，因為如來生起智慧不越過一念的緣故，因為如來應眾生之緣不失時節的緣故，因為隨時覺悟諸菩薩的緣故，因為往昔所作沒有失壞的緣故，因為要令眾生得普賢廣大之行的緣故，因為要顯現一切智自在的緣故——十方各各超過十不可說百千億那由他佛剎微塵數世界之外，各有十不可說百千億那由他佛剎微塵數的菩薩來到這裡，充滿十方一切法界，示現菩薩廣大的莊嚴，放出大光明之網，震動一切十方世界，壞散一切諸魔的宮殿，消滅一切諸惡道之苦，顯現一切如來的威德，歌詠讚歎如來無量差別的功德之法，普遍雨下一切種種的雨，示現無量差別之身，領受無量諸佛之法，以佛的神力各各這樣說：

〔十方來集的諸菩薩說〕

「善哉！佛子！你竟能宣說這個如來不可壞的法。

「佛子！我們一切人都名叫普賢，各各從普光明世界普幢自在如來那裡來到這裡；那一切地方也都說這個法——像這樣的文句，像這樣的義理，像這樣的宣說，像這樣的決定，全都和這裡相同，不增也不減。

「我們都因為佛神力的緣故，因為得到如來之法的緣故，來到此處為你作證。像我來到這裡一樣，十方等同虛空、遍滿法界的一切世界、諸四天下，也都是這樣。」

品末流通：普賢以四偈總攝全品

那時，普賢菩薩承著佛的神力，觀察一切菩薩大眾，想要重新闡明如來出現的廣大威德、如來正法不可沮壞、無量善根都不落空、諸佛出世必定具足一切最殊勝之法、善能觀察諸眾生之心、隨應說法不曾失時、能生諸菩薩無量的法光、一切諸佛自在的莊嚴、一切如來同一身而無有差異、從根本大行之所生起——而說偈頌道：

「一切如來的種種所作，世間的譬喻沒有能及得上的；為了讓眾生得以領悟理解，才用不是譬喻的東西當作譬喻來顯示。

「像這樣微密甚深之法，百千萬劫也難以聽聞；精進而有智慧、能調伏自己的人，才得以聽聞這祕奧的義理。

「如果聽聞這個法而生起欣喜慶幸，那人曾經供養過無量的佛，是被佛的加持所攝受的，人天都讚歎他、常常供養他。

「這是超越世間的第一等財富，這能救度種種群品，這能出生清淨之道；你們應當受持，不要放逸。」

The Question Raised: How One Is to Know the Roots of Goodness Planted by Having Seen the Buddha, Heard the Buddha, and Drawn Near to the Buddha

“Sons of the Buddha! How should a bodhisattva-mahāsattva know the roots of goodness that are planted, at the place of the Tathāgata, the Worthy One, the Perfectly Awakened One, through seeing, through hearing, and through drawing near?

The Eleven Clauses on Nothing Being in Vain: Of the Roots of Goodness Planted Not One Part Falls Empty

“Sons of the Buddha! A bodhisattva-mahāsattva should know that the roots of goodness planted at the place of the Tathāgata through seeing, through hearing, and through drawing near are, all of them, not in vain — because they give birth to unending wisdom of awakening; because they leave behind every obstruction and hardship; because they are certain to arrive at the ultimate; because there is in them no falsity and no deceit; because they fulfill all vows; because they do not use up the conditioned practices; because they accord with unconditioned wisdom; because they give birth to the wisdom of the buddhas; because they run on unbroken to the end of all future time; because they bring to accomplishment every kind of surpassing practice; and because they reach the ground of the wisdom that needs no effort to be applied 〔the ground of effortless wisdom · the station in which one moves along spontaneously, contriving nothing〕.

The Simile of the Diamond: Swallow a Little Diamond, and in the End It Must Pass Out Through the Body

“Sons of the Buddha! It is as when a man swallows a little diamond: that diamond will in the end not be digested away, but must pass through his body and come out beyond it. Why is this? Because the diamond will not abide together with the filth of a body of flesh and blood.

“So it is too with the little root of goodness planted at the place of the Tathāgata: it must pass through the body of the afflictions, which is all the conditioned practices, and reach the unconditioned, ultimate place of wisdom. Why is this? Because that little root of goodness will not abide together with the afflictions that are the conditioned practices.

The Simile of the Fire: A Fire the Size of a Mustard Seed Can Burn Up Dry Grass as Great as Mount Sumeru

“Sons of the Buddha! Suppose there were a heap of dry grass piled up as great as Mount Sumeru, and one were to throw into it a fire no bigger than a mustard seed: that heap of grass would certainly be burned up entire. Why is this? Because fire is able to burn.

“So it is too with the little root of goodness planted at the place of the Tathāgata: it is certainly able to burn up all the afflictions, and ultimately to attain the nirvāṇa in which nothing is left over. Why is this? Because the very nature of that little root of goodness is ultimate.

The Simile of the King of Medicine Trees: In the Snow Mountains There Is a Tree Named Well-Seen

“Sons of the Buddha! It is as though in the Snow Mountains there were a king of medicine trees, named Well-Seen. If someone sees it, his eye attains purity; if someone hears it, his ear attains purity; if someone smells it, his nose attains purity; if someone tastes it, his tongue attains purity; if someone touches it, his body attains purity; and if any sentient being takes the earth from beneath that tree, that too can work for people the benefit of removing sickness.

The Joining of the Simile of the King of Medicines: The Tathāgata Is That Unsurpassed King of Medicines

“Sons of the Buddha! So it is too with the Tathāgata, the Worthy One, the Perfectly Awakened One, that unsurpassed king of medicines: he is able to do everything that benefits sentient beings.

“If someone gets to see the form-body of the Tathāgata, his eye attains purity; if someone gets to hear the name of the Tathāgata, his ear attains purity; if someone gets to smell the fragrance of the Tathāgata’s discipline 〔the virtue of keeping the precepts is like a fragrance that can be smelled〕, his nose attains purity; if someone gets to taste the Dharma-flavor of the Tathāgata, his tongue attains purity, and he comes to possess the broad and long tongue and to understand the ways of all speech; if someone gets to touch the light of the Tathāgata, his body attains purity, and he ultimately obtains the unsurpassed dharma-body; and if someone gives rise to mindful recollection of the Tathāgata, he attains the purity of the samādhi of the recollection of the Buddha.

The Benefit of What Remains Behind: The Ground the Buddha Walked Upon, and the Stūpas and Shrines

“And if there are sentient beings who make offerings to the ground the Tathāgata walked upon, and to his stūpas and shrines, they too come to possess roots of goodness, extinguish all the troubles of the afflictions, and attain the joy of the noble ones.

Even Without Faith the Root Is Planted: For One Bound by Karmic Obstruction Who Cannot Bring Forth Faith and Delight, the Root of Goodness Still Does Not Fall Empty

“Sons of the Buddha! I tell you now: suppose there were sentient beings who saw the Buddha and heard the Buddha, and yet, bound and covered over by karmic obstruction, could not bring forth a mind of faith and delight — they too have planted roots of goodness all the same, with nothing passing away in vain, and they will even, in the end, be able to enter nirvāṇa.

The Concluding Statement: This Is What Is to Be Known

“Sons of the Buddha! A bodhisattva-mahāsattva should know in just this way that the roots of goodness planted at the place of the Tathāgata through seeing, through hearing, and through drawing near have all left behind every unwholesome dharma and have come to possess the wholesome dharmas.

Setting the Similes Apart from the Dharma: For All These Similes Spoken, Not One Simile Reaches This Dharma

“Sons of the Buddha! The Tathāgata uses every simile to speak of every sort of matter, and yet there is no simile that can speak this Dharma. Why is this? Because the road of mind and of knowing is cut off, and it is beyond conceiving. The buddhas and bodhisattvas merely follow along with the minds of sentient beings, so as to make them glad, and for their sake speak similes; the simile is not the ultimate.

The Revealing of the Names: This Gate of Dharma Has Ten Names

“Sons of the Buddha! This gate of Dharma is named ‘the Secret Place of the Tathāgata’; it is named ‘That Which No World Can Know’; it is named ‘Entering the Seal of the Tathāgata’; it is named ‘Opening the Gate of Great Wisdom’; it is named ‘Revealing the Lineage-Nature of the Tathāgata’; it is named ‘Bringing All Bodhisattvas to Accomplishment’; it is named ‘That Which No World Can Destroy’; it is named ‘Wholly According with the Realm of the Tathāgata’; it is named ‘Able to Purify the Realms of All Sentient Beings’; it is named ‘The Setting Forth of the Inconceivable, Ultimate Dharma That Is the Root Real Nature of the Tathāgata’.

Determining Who Is a Vessel for the Dharma: This Gate of Dharma Is Not Spoken for the Remaining Sentient Beings

“Sons of the Buddha! This gate of Dharma the Tathāgata does not speak for the remaining sentient beings; he speaks it only for bodhisattvas who are headed toward the Great Vehicle, only for bodhisattvas who ride the inconceivable vehicle. This gate of Dharma does not fall into the hands of any of the remaining sentient beings, save only the bodhisattva-mahāsattvas.

The Simile of the Seven Treasures: Of the Wheel-Turning King’s Seven Treasures, Only the Crown Prince Can Hold Them

“Sons of the Buddha! It is as with the seven treasures possessed by a wheel-turning sage king: it is because he has these treasures that he is shown to be the wheel-turning king; and these treasures do not fall into the hands of the remaining sentient beings, save only the crown prince born of the first consort, and that one who has come to possess in full the marks of a sage king. If the wheel-turning king had no such prince endowed with all the virtues, then after the king’s life had ended these treasures would within seven days all be scattered and destroyed.

The Joining of the Simile of the Seven Treasures: The Treasure of This Scripture Only a True Son of the Dharma-King Can Bear

“Sons of the Buddha! So it is too with the treasure of this scripture: it does not fall into the hands of any of the remaining sentient beings, save only the true sons of the Tathāgata, the Dharma-king — those who are born into the family of the Tathāgata and who have planted the various roots of goodness that are the marks of the Tathāgata.

“Sons of the Buddha! If there were none of these true sons of the Buddha, such a gate of Dharma would before long be scattered and destroyed. Why is this? Because all of the two vehicles 〔the śrāvakas and the pratyekabuddhas〕 do not so much as get to hear this scripture, much less receive and keep it, read and recite it, copy it out, or discern and expound it! Only the bodhisattvas are able to do so.

The Exhortation to Cultivate: On Hearing This Gate of Dharma One Should Greatly Rejoice

“Therefore, when a bodhisattva-mahāsattva hears this gate of Dharma, he should give rise to great rejoicing, and with a mind of reverence should receive it respectfully upon his head. Why is this? Because a bodhisattva-mahāsattva who has faith in and delights in this scripture will swiftly attain anuttarā-samyak-saṃbodhi 〔unsurpassed perfect awakening〕.

The Showing by Contrast: To Cultivate the Six Perfections for Many Aeons and Yet Not Hear This Dharma Is Still Not to Be a True Bodhisattva

“Sons of the Buddha! Suppose there were a bodhisattva who through measureless hundreds of thousands of koṭis of nayutas of aeons practiced the six perfections 〔giving, keeping the precepts, forbearance, vigor, meditative concentration, and wisdom: the six practices of crossing to the other shore〕 and cultivated all sorts of factors of awakening; if he has still not heard this gate of the Dharma of the Tathāgata’s inconceivable great majestic virtue, or, having heard it, does not believe it, does not understand it, does not accord with it, and does not enter into it, then he cannot be called a true bodhisattva, because he is not able to be born into the family of the Tathāgata.

The Showing by Accord: Having Heard It, He Believes and Understands — and This Person Is Born into the Family of the Tathāgata

“If someone gets to hear this gate of Dharma of the Tathāgata’s measureless, inconceivable wisdom that is without obstruction and without hindrance, and having heard it receives it in faith and understands it, according with it and awakening into it, one should know that this person is born into the family of the Tathāgata, accords with the realm of every Tathāgata, possesses in full all the dharmas of a bodhisattva, abides in the realm of the knowledge of all modes, leaves behind all worldly dharmas, gives birth to all that the Tathāgata practices, penetrates the dharma-nature of all bodhisattvas, has in his mind no doubt about the Buddha’s sovereign mastery, dwells in the Dharma that is attained without a teacher, and enters deeply into the unobstructed realm of the Tathāgata.

The Ten Clauses of Unobstructedness: The Practice Brought to Accomplishment After Hearing This Dharma

“Sons of the Buddha! When a bodhisattva-mahāsattva has heard this Dharma, he is then able, with impartial knowing, to know measureless dharmas; he is then able, with an upright mind, to leave behind every sort of discrimination; he is then able, with a surpassing zeal and delight, to see the buddhas present before him; he is then able, by the power of the turning of his attention, to enter the impartial realm of space; he is then able, with sovereign mindfulness, to move through the boundless Dharma realm; he is then able, by the power of wisdom, to possess in full all merits; he is then able, with spontaneous knowing, to leave behind all the defilements of the world; he is then able, with the mind of awakening, to enter the net of all the ten directions; he is then able, with a vast contemplation, to know that the buddhas of the three times are of one and the same nature; he is then able, with the knowing that dedicates and directs his roots of goodness, universally to enter into such a Dharma as this — entering without entering; and he takes no single dharma as an object of clinging, but ever contemplates all dharmas by way of one dharma.

The General Conclusion: With Little Effort Applied, He Attains the Spontaneous Knowing That Has No Teacher

“Sons of the Buddha! A bodhisattva-mahāsattva who brings such merits as these to accomplishment need apply only a little effort, and he attains the spontaneous knowing that is had without a teacher.”

The Four Verses in Repetition: Samantabhadra Sets Forth This Meaning Once More

At that time the bodhisattva Samantabhadra, wishing to set forth this meaning once more, spoke these verses:

“Seeing, hearing, and making offerings to the tathāgatas, / the merit thereby attained cannot be measured; / within the conditioned it will never be used up, / but must extinguish the afflictions and depart from all suffering.

“It is as when a man swallows a little diamond: / in the end it is not digested and must come out; / the various merits of making offerings to him of the ten powers / extinguish confusion and must reach the diamond knowing.

“As dry grass heaped up equal to Sumeru / is all burned away by throwing in a mustard-seed fire, / so the slight merit of making offerings to the buddhas / must likewise cut off the afflictions and reach nirvāṇa.

“In the Snow Mountains there is a medicine named Well-Seen: / seeing it, hearing it, smelling it, touching it dispels the host of ailments; / if anyone sees or hears the Buddha of the ten powers, / he attains surpassing merit and reaches the Buddha’s knowing.”

The Manifesting of Portents: The Great Earth Quakes in Six Ways, and from the Heavens Rain Down Every Sort of Cloud

At that time, by the spiritual power of the Buddha and because the Dharma is so of itself, in each of the ten directions worlds as many as ten unspeakable hundreds of thousands of koṭis of nayutas quaked with the six kinds of quaking, namely: the east surged up and the west sank down, the west surged up and the east sank down, the south surged up and the north sank down, the north surged up and the south sank down, the edges surged up and the middle sank down, the middle surged up and the edges sank down.

There were also the quakings in eighteen aspects, namely: they moved, moved throughout, moved throughout alike; they rose, rose throughout, rose throughout alike; they surged, surged throughout, surged throughout alike; they shook, shook throughout, shook throughout alike; they roared, roared throughout, roared throughout alike; they struck, struck throughout, struck throughout alike.

And there rained down, surpassing all that the heavens possess, clouds of every flower, clouds of every canopy, clouds of banners, clouds of pennants, clouds of incense, clouds of garlands, clouds of perfumed unguents, clouds of adornments, clouds of great luminous maṇi jewels, clouds of the praises of the bodhisattvas, clouds of the several distinct bodies of unspeakably many bodhisattvas; there rained down clouds of the accomplishing of right awakening, clouds of adorned and purified inconceivable worlds, and there rained down clouds of the sound of the Tathāgata’s speech, filling the boundless Dharma realm.

And just as, in these four continents, the spiritual power of the Tathāgata was manifested in this way, making all the bodhisattvas greatly rejoice, so throughout all the worlds of the ten directions it was entirely so as well.

The Attestation by Those of the Fruit: The Buddhas of the Ten Directions, All Named Samantabhadra, Appear and Bear Witness

At that time, in each of the ten directions, beyond worlds as many as the dust motes of eighty unspeakable hundreds of thousands of koṭis of nayutas of buddha-lands, there were tathāgatas as many as the dust motes of eighty unspeakable hundreds of thousands of koṭis of nayutas of buddha-lands, all alike named Samantabhadra, who all manifested their bodies before the bodhisattva Samantabhadra and spoke thus:

〔The buddhas of the ten directions, all named Samantabhadra, speak〕

“Excellent, Son of the Buddha! You have indeed been able, borne up by the Buddha’s majestic power, to accord with the nature of the Dharma and set forth the inconceivable Dharma of the appearance of the Tathāgata.

“Son of the Buddha! We buddhas of the ten directions, of one and the same name, as many as the dust motes of eighty unspeakable hundreds of thousands of koṭis of nayutas of buddha-lands, all speak this Dharma; and just as we speak it, so do all the buddhas of the worlds of the ten directions speak it as well.

“Son of the Buddha! Here in this assembly now there are bodhisattva-mahāsattvas as many as the dust motes of a hundred thousand buddha-lands who have attained the samādhi of the spiritual penetrations of all bodhisattvas; upon all of them we confer the prediction that after one more birth they shall attain anuttarā-samyak-saṃbodhi. And there are sentient beings as many as the dust motes of a buddha-land who have given rise to the aspiration for anuttarā-samyak-saṃbodhi; upon them too we confer the prediction that in ages to come, after aeons as many as the dust motes of unspeakably many buddha-lands, they shall all be able to become buddhas, all of one and the same name, ‘The Surpassing Realm of the Buddhas’.

“So that the bodhisattvas of the future may be able to hear this Dharma, we all together guard and uphold it. And just as it is with the sentient beings brought across in these four continents, so it is entirely as well with the sentient beings brought across in all the worlds of the ten directions — hundreds of thousands of koṭis of nayutas of them, numberless and measureless, and on to worlds unspeakably unspeakable, like the Dharma realm and like space.”

The Attestation by Those of the Cause: The Bodhisattvas of the Ten Directions, All Named Samantabhadra, Gather and Bear Witness

At that time, because of the majestic spiritual power of the buddhas of the ten directions, because of the power of Vairocana’s original vows, because the Dharma is so of itself, because of the power of the roots of goodness, because the wisdom the Tathāgata gives rise to does not overstep a single thought, because the Tathāgata answers the conditions of sentient beings without missing the season, because he awakens the bodhisattvas in accordance with the time, because what was done in ages past has suffered no loss, because sentient beings are to be made to attain the vast practice of Samantabhadra, and because the sovereign mastery of the knowledge of all is to be revealed — in each of the ten directions, beyond worlds as many as the dust motes of ten unspeakable hundreds of thousands of koṭis of nayutas of buddha-lands, there were bodhisattvas as many as the dust motes of ten unspeakable hundreds of thousands of koṭis of nayutas of buddha-lands who came to this place, filling all the Dharma realm of the ten directions, manifesting the vast adornments of a bodhisattva, sending forth nets of great light, shaking all the worlds of the ten directions, breaking up and scattering the palaces of all the demons, extinguishing the sufferings of all the evil destinies, revealing the majestic virtue of all the tathāgatas, singing in praise of the measureless and manifold merit-dharmas of the Tathāgata, universally raining down all the various rains, manifesting measureless and manifold bodies, receiving the dharmas of measureless buddhas; and by the spiritual power of the Buddha they each spoke thus:

〔The bodhisattvas gathered from the ten directions speak〕

“Excellent, Son of the Buddha! You have indeed been able to proclaim this indestructible Dharma of the Tathāgata.

“Son of the Buddha! Every one of us is named Samantabhadra, and each of us has come to this place from the world Universal Light, from the Tathāgata Universal Banner of Sovereign Mastery; and in all those places too this Dharma is spoken — with such phrasing as this, such meaning as this, such proclaiming as this, such determining as this, all the same as it is here, neither added to nor taken from.

“We have all come to this place to bear witness for you, because of the spiritual power of the Buddha and because we have attained the Dharma of the Tathāgata. And just as we have come here, so it is too in all the worlds of the ten directions, equal to space and filling the Dharma realm, and in all their four continents.”

The Circulating at the Chapter’s End: Samantabhadra Gathers Up the Whole Chapter in Four Verses

At that time the bodhisattva Samantabhadra, borne up by the spiritual power of the Buddha, surveyed the whole great assembly of bodhisattvas, and wishing to set forth once more the vast majestic virtue of the appearance of the Tathāgata, that the true Dharma of the Tathāgata cannot be broken down, that measureless roots of goodness none of them fall empty, that when the buddhas come forth into the world they must possess in full all the most surpassing dharmas, that he is well able to observe the minds of all sentient beings, that he speaks the Dharma in response and has never missed the season, that he can give birth in the bodhisattvas to measureless light of the Dharma, the sovereign adornment of all the buddhas, that all the tathāgatas are of one body and without difference, and that all this arises out of the root great practice — spoke these verses:

“Every sort of deed the tathāgatas do / no simile in the world can come up to; / but so that sentient beings may come to comprehend, / what is not a simile is used as a simile to reveal it.

“A Dharma subtle and secret and profound as this / is hard to hear even in hundreds of thousands of myriads of aeons; / only those vigorous and possessed of wisdom, who can tame themselves, / get to hear this hidden and deep meaning.

“If, hearing this Dharma, one gives rise to joy and gladness, / that person has made offerings to measureless buddhas in the past, / and is embraced and upheld by the Buddha’s sustaining power; / gods and men praise him and ever make him offerings.

“This is the first wealth that surpasses the world, / this is what can bring across the many kinds of beings, / this is what can give birth to the pure path; / you should hold to it and not be heedless.”

華嚴經 白話全本 · 冊9Avataṃsaka Sūtra · Complete Vernacular · Vol. 9

品三十三 佛不思議法品The Inconceivable Dharmas of the Buddhas

念問十事：諸佛的十種不可思議

佛加持：世尊知念而加，青蓮華藏承力而說

一 無量住：諸佛所安住的地方

二 普遍法界十法：十處都無邊際

三 念念出生智：一念中示現八相

四 十不失時：該化度的時候不錯過

五 無比不思議境界：一即一切

六 出生十智：知其無而生其智

七 十種普入法：處處都進得去

八 難信受廣大法：微塵不大、世界不小

九 大功德離過清淨：無過失的十處

十 究竟清淨：十處都淨到底

十一 一切時十種佛事：何時何處都在作佛事

十二 無盡智海法：智慧如海不可竭

十三 十種常法：恆常不變之事

十四 演說無量法門：所說之門無有量

十五 為眾生作佛事：連寂默都是佛事

十六 最勝法：願堅、行久、心不退

十七 無障礙住：住在哪裡都無礙

十八 最勝無上莊嚴：身語意光笑法身色種族與大慈

十九 自在法：十種自在的用

二十 圓滿佛法：一一都成就

二十一 善巧方便：知其空而不廢說

二十二 十種廣大佛事（一）：兜率受生

二十二 十種廣大佛事（二）：降神母胎

二十二 十種廣大佛事（三）：處胎誕生·居宮不染

二十二 十種廣大佛事（四）：捨宮出家

二十二 十種廣大佛事（五）：樹下成正覺

二十二 十種廣大佛事（六）：轉不退法輪

二十二 十種廣大佛事（七）：入王都城邑

二十二 十種廣大佛事（八）：住阿蘭若·隱顯說默

二十二 十種廣大佛事（九）：生清淨善根之藏

二十二 十種廣大佛事（十）：入涅槃·舍利福田

二十三 無二行自在法：決定無二

二十四 十住·住一切法：所住的十處

二十五 知一切法盡無有餘：知到沒有剩下

二十六 十力名列：十種力的名

二十七 大那羅延幢勇健法（一）：身不可壞

二十七 大那羅延幢勇健法（三·四）：一念遍行·一坐盡劫

二十七 大那羅延幢勇健法（五·六·七）：化身轉輪·降魔·無礙音

二十七 大那羅延幢勇健法（八·九·十）：心無障礙·同一法身·等悟等修

二十八 決定法：八相必定如此

二十九 速疾法：見佛者速得的十益

三十 應常憶念清淨法：菩薩該常念的十事

三十一 一切智住：一念中盡知眾生

三十二 佛三昧：恆在正定而遍一切處

三十三 無礙解脫：一塵之中現一切

The Question Raised in Thought, Ten Matters: The Ten Inconceivables of the Buddhas

The Buddha’s Empowerment: The World-Honored One Knows Their Thought and Empowers, and Blue-Lotus Treasury Speaks Sustained by That Power

1. The Measureless Abidings: The Places Where the Buddhas Abide

2. The Ten Dharmas That Pervade the Dharma Realm: Ten Places, All Without Bound

3. The Wisdom That Brings Forth Thought after Thought: The Eight Aspects Manifested within a Single Thought

4. The Ten Not Missing the Time: When It Is Time to Deliver, the Time Is Not Missed

5. The Incomparable and Inconceivable Realms: One Is All

6. Bringing Forth Ten Kinds of Wisdom: Knowing That It Is Not There, and Bringing Forth the Wisdom of It

7. The Ten Dharmas of Universal Entering: There Is Nowhere One Cannot Get In

8. The Vast Dharmas Hard to Believe and Accept: The Dust Mote Does Not Grow Large, the Worlds Do Not Grow Small

9. The Great Merits, Apart from Faults and Pure: Ten Places without Fault

10. Ultimate Purity: Ten Places Pure to the Very End

11. Ten Deeds of a Buddha at All Times: At Every Time and in Every Place the Deeds of a Buddha Are Being Done

12. The Dharmas of the Inexhaustible Ocean of Wisdom: Wisdom Is Like an Ocean and Cannot Be Drained

13. The Ten Constant Dharmas: What Never Changes

14. Expounding Measureless Gates of the Dharma: The Gates of What Is Spoken Are without Measure

15. Doing the Deeds of a Buddha for Sentient Beings: Even Silence Is a Deed of a Buddha

16. The Most Surpassing Dharmas: The Vow Firm, the Practice Long, the Mind Not Turning Back

17. Abiding without Obstruction: Wherever They Abide There Is No Obstruction

18. The Most Surpassing and Unsurpassed Adornments: Body, Speech, Mind, Light, Smile, Dharma-Body, Form, Family, and Great Kindness

19. The Dharmas of Mastery: The Function of the Ten Kinds of Mastery

20. The Perfect Dharmas of a Buddha: Every One of Them Accomplished

21. Skillfulness in Means: Knowing Its Emptiness and Yet Not Abandoning the Speaking

22. The Ten Vast Deeds of a Buddha (1): Taking Birth in Tuṣita

22. The Ten Vast Deeds of a Buddha (2): Descending in Spirit into the Mother’s Womb

22. The Ten Vast Deeds of a Buddha (3): Dwelling in the Womb and Being Born · Living in the Palace Undefiled

22. The Ten Vast Deeds of a Buddha (4): Forsaking the Palace and Leaving the Household Life

22. The Ten Vast Deeds of a Buddha (5): Accomplishing Right Awakening beneath the Tree

22. The Ten Vast Deeds of a Buddha (6): Turning the Wheel of the Dharma That Does Not Turn Back

22. The Ten Vast Deeds of a Buddha (7): Entering the Royal Capitals and the Cities

22. The Ten Vast Deeds of a Buddha (8): Dwelling in the Araṇya · Hidden and Manifest, Speaking and Silent

華嚴經白話全本 · 冊9Avataṃsaka Sūtra · Complete Vernacular · Vol. 9

品三十三佛不思議法品The Inconceivable Dharmas of the Buddhas

一　無量住：諸佛所安住的地方

二　普遍法界十法：十處都無邊際

三　念念出生智：一念中示現八相

四　十不失時：該化度的時候不錯過

五　無比不思議境界：一即一切

六　出生十智：知其無而生其智

七　十種普入法：處處都進得去

八　難信受廣大法：微塵不大、世界不小

九　大功德離過清淨：無過失的十處

十　究竟清淨：十處都淨到底

十一　一切時十種佛事：何時何處都在作佛事

十二　無盡智海法：智慧如海不可竭

十三　十種常法：恆常不變之事

十四　演說無量法門：所說之門無有量

十五　為眾生作佛事：連寂默都是佛事

十六　最勝法：願堅、行久、心不退

十七　無障礙住：住在哪裡都無礙

十八　最勝無上莊嚴：身語意光笑法身色種族與大慈

十九　自在法：十種自在的用

二十　圓滿佛法：一一都成就

二十一　善巧方便：知其空而不廢說

二十二　十種廣大佛事（一）：兜率受生

二十二　十種廣大佛事（二）：降神母胎

二十二　十種廣大佛事（三）：處胎誕生·居宮不染

二十二　十種廣大佛事（四）：捨宮出家

二十二　十種廣大佛事（五）：樹下成正覺

二十二　十種廣大佛事（六）：轉不退法輪

二十二　十種廣大佛事（七）：入王都城邑

二十二　十種廣大佛事（八）：住阿蘭若·隱顯說默

二十二　十種廣大佛事（九）：生清淨善根之藏

二十二　十種廣大佛事（十）：入涅槃·舍利福田

二十三　無二行自在法：決定無二

二十四　十住·住一切法：所住的十處

二十五　知一切法盡無有餘：知到沒有剩下

二十六　十力名列：十種力的名

二十七　大那羅延幢勇健法（一）：身不可壞

二十七　大那羅延幢勇健法（三·四）：一念遍行·一坐盡劫

二十七　大那羅延幢勇健法（五·六·七）：化身轉輪·降魔·無礙音

二十七　大那羅延幢勇健法（八·九·十）：心無障礙·同一法身·等悟等修

二十八　決定法：八相必定如此

二十九　速疾法：見佛者速得的十益

三十　應常憶念清淨法：菩薩該常念的十事

三十一　一切智住：一念中盡知眾生

三十二　佛三昧：恆在正定而遍一切處

三十三　無礙解脫：一塵之中現一切

品三十四如來十身相海品The Ocean of Marks of the Ten Bodies of the Tathāgata

第一依處　頂上（相一至相三十二）：一頂之上具三十二相

第二依處　眉間（相三十三）：白毫洞徹清淨

第三依處　眼（相三十四）·第四依處　鼻（相三十五）：見無障礙，化佛演法

第五依處　舌（相三十六至三十九）：廣長遍覆，展卷自在

第六依處　上齶（相四十）：開演甚深不思議法

第七依處　牙（相四十一至四十四）：四大牙，法乳法燈法寶

第八依處　齒（相四十五）·第九依處　脣（相四十六）：微笑放光，色如寶華

第十依處　頸（相四十七）：紺蒲成就，柔軟細滑

第十一依處　肩（相四十八至五十二）：右二左三

第十二依處　胸（相五十三至六十三）：卐字吉祥海雲，左右各五

第十三依處　手（相六十四至七十六）：右五左四，指二掌二

第十四依處　陰藏（相七十七）：隱密之相普流佛音

第十五依處　坐處（相七十八至七十九）：與虛空法界同為一相

第十六依處　髀（相八十至八十一）：上下相稱，廣大遊行

第十七依處　腨（相八十二至八十四）：鹿王腨相圓直，毛端放光

第十八依處　足（相八十五至九十七）：自下而上，通分為七

品三十五如來隨好光明功德品The Merit of the Light of the Secondary Signs of the Tathāgata