十住品第十五
爾時，法慧菩薩承佛威力，入菩薩無量方便三昧。以三昧力，十方各千佛剎微塵數世界之外，有千佛剎微塵數諸佛，皆同一號，名曰法慧，普現其前，告法慧菩薩言：「善哉！善哉！善男子！汝能入是菩薩無量方便三昧。善男子！十方各千佛剎微塵數諸佛，悉以神力共加於汝。又是毘盧遮那如來往昔願力、威神之力，及汝所修善根力故，入此三昧，令汝說法。為增長佛智故，深入法界故，善了眾生界故，所入無礙故，所行無障故，得無等方便故，入一切智性故，覺一切法故，知一切根故，能持說一切法故，所謂：發起諸菩薩十種住。善男子！汝當承佛威神之力而演此法。」
At that time, Dharma Wisdom Bodhisattva, empowered by the Buddha's authority, entered the Bodhisattva's Samadhi of Infinite Skillful Means. Through the power of this samadhi, beyond worlds numbering as many as the atoms in a thousand buddha-lands in each of the ten directions, there were buddhas as numerous as atoms in a thousand buddha-lands, all bearing the same name ‘Dharma Wisdom,’ who appeared before him and said to Dharma Wisdom Bodhisattva, "Excellent! Excellent! Kulaputra! You have been able to enter this Bodhisattva's Samadhi of Infinite Skillful Means. Kulaputra! The buddhas as numerous as atoms in a thousand buddha-lands in each of the ten directions are all bestowing their spiritual power upon you. Moreover, it is through the power of Vairocana Tathagata's past vows, his majestic spiritual power, and the power of your cultivated roots of goodness that you have entered this samadhi and are enabled to expound the Dharma. This is for the sake of increasing buddha wisdom, deeply entering the dharma realm, thoroughly understanding the realm of beings, entering without obstruction, practicing without hindrance, attaining incomparable skillful means, entering the nature of all-knowledge, awakening to all dharmas, knowing all faculties, and being able to uphold and expound all dharmas - namely, to bring forth the ten dwellings of bodhisattvas. Kulaputra! You should now expound this teaching through the Buddha's majestic spiritual power.”
是時，諸佛即與法慧菩薩無礙智、無著智、無斷智、無癡智、無異智、無失智、無量智、無勝智、無懈智、無奪智。何以故？此三昧力，法如是故。是時，諸佛各申右手，摩法慧菩薩頂。法慧菩薩即從定起，告諸菩薩言：「佛子！菩薩住處廣大，與法界虛空等。佛子！菩薩住三世諸佛家，彼菩薩住，我今當說。諸佛子！菩薩住有十種，過去、未來、現在諸佛，已說、當說、今說。何者為十？所謂：初發心住、治地住、修行住、生貴住、具足方便住、正心住、不退住、童真住、王子住、灌頂住。是名菩薩十住，去、來、現在諸佛所說。
At that time, the Buddhas bestowed upon Dharma Wisdom Bodhisattva ten kinds of wisdom: unobstructed wisdom, unattached wisdom, uninterrupted wisdom, unwavering wisdom, undifferentiated wisdom, unfailing wisdom, immeasurable wisdom, unsurpassed wisdom, untiring wisdom, and undiminished wisdom. Why? Because such is the power of this samadhi.
At that time, all the Buddhas extended their right hands and touched Dharma Wisdom Bodhisattva's crown. Dharma Wisdom Bodhisattva then arose from samadhi and said to the bodhisattvas, "Buddhaputra! The abodes of bodhisattvas are vast, equal to the Dharmadhatu and space. Buddhaputra! Bodhisattvas abide in the house of all buddhas of the three times. I will now explain these bodhisattva abodes. Buddhaputra! There are ten kinds of bodhisattva abodes which have been explained, will be explained, and are now being explained by all buddhas of the past, future, and present. What are these ten? Namely:
- The abode of the initial generation of bodhicitta
- The abode of preparing the ground
- The abode of practice
- The abode of noble birth
- The abode of perfection of skillful means
- The abode of right mindedness
- The abode of non-retrogression
- The abode of pure youth
- The abode of Dharma prince
- The abode of consecration (abhiṣeka).
These are the ten abodes explained by all buddhas of the past, present and future.”
「佛子！云何為菩薩發心住？此菩薩見佛世尊形貌端嚴，色相圓滿，人所樂見，難可值遇，有大威力；或見神足；或聞記別；或聽教誡；或見眾生受諸劇苦；或聞如來廣大佛法，發菩提心，求一切智。此菩薩緣十種難得法而發於心。何者為十？所謂：是處非處智、善惡業報智、諸根勝劣智、種種解差別智、種種界差別智、一切至處道智、諸禪解脫三昧智、宿命無礙智、天眼無礙智、三世漏普盡智。是為十。佛子！此菩薩應勸學十法。何者為十？所謂：勤供養佛、樂住生死、主導世間令除惡業、以勝妙法常行教誨、歎無上法、學佛功德、生諸佛前恒蒙攝受、方便演說寂靜三昧、讚歎遠離生死輪迴、為苦眾生作歸依處。何以故？欲令菩薩於佛法中心轉增廣；有所聞法，即自開解，不由他教故。
“Buddhaputra! What is the bodhisattva's abode of the initial generation of bodhicitta? This bodhisattva sees the form of the Buddha, World-Honored Ones as dignified and graceful, with perfect major and minor characteristics, delightful for people to behold, rare to encounter, possessing great awesome power. Or they may see supernatural powers, hear predictions of enlightenment, receive teachings, see beings experiencing intense suffering, or hear the Buddha's vast Dharma - thereby giving rise to bodhicitta, seeking all-knowledge. This bodhisattva generates their aspiration in relation to ten difficult-to-attain dharmas. What are these ten? Namely: the knowledge of what is possible and impossible, the knowledge of karmic retributions of good and evil, the knowledge of superior and inferior faculties, the knowledge of various inclinations, the knowledge of various realms, the knowledge of the destination of all paths, the knowledge of dhyanas, liberations and samadhis, the knowledge of past lives without obstruction, the unobstructed divine eye, and the knowledge of the exhaustion of defilements in the three times. These are the ten.
Buddhaputra! This bodhisattva should be encouraged to study ten dharmas. What are these ten? Namely: Being diligent in making offerings to buddhas, gladly dwelling in birth and death, guiding the world to eliminate evil karma, constantly teaching using the supreme wonderful Dharma, praising the unsurpassed Dharma, studying the Buddha's merits, being born before buddhas and always being embraced by them, skillfully explaining the tranquility of samadhi, praising detachment from the cycle of birth and death, and being a refuge for suffering beings. Why? To cause the bodhisattva's mind to broaden in the Buddha Dharma and be able to understand whatever Dharma they hear without depending on instruction from others."
「佛子！云何為菩薩治地住？此菩薩於諸眾生發十種心。何者為十？所謂：利益心、大悲心、安樂心、安住心、憐愍心、攝受心、守護心、同己心、師心、導師心。是為十。佛子！此菩薩應勸學十法。何者為十？所謂：誦習多聞、虛閑寂靜、近善知識、發言和悅、語必知時、心無怯怖、了達於義、如法修行、遠離愚迷、安住不動。何以故？欲令菩薩於諸眾生增長大悲；有所聞法，即自開解，不由他教故。
“Buddhaputra! What is the bodhisattva's abode of preparing the ground? This bodhisattva generates ten kinds of mind toward all beings. What are these ten? Namely: a mind of benefit, a mind of great compassion, a mind of happiness, a mind of stability, a mind of sympathy, a mind of embracing, a mind of protection, a mind that regards others as oneself, a teacher's mind, and a guiding teacher's mind. These are the ten.
Buddhaputra! This bodhisattva should be encouraged to study ten dharmas. What are these ten? Namely: reciting and studying extensively, remaining quiet and peaceful, drawing near to good spiritual friends, speaking gently and pleasantly, knowing the right time to speak, having a fearless mind, thoroughly understanding meaning, practicing according to the Dharma, staying away from delusion, and abiding unmoving.
Why? To cause the bodhisattva to increase great compassion toward all beings; and when hearing any Dharma, to understand it naturally without requiring instruction from others.
「佛子！云何為菩薩修行住？此菩薩以十種行觀一切法。何等為十？所謂：觀一切法無常、一切法苦、一切法空、一切法無我、一切法無作、一切法無味、一切法不如名、一切法無處所、一切法離分別、一切法無堅實。是為十。佛子！此菩薩應勸學十法。何者為十？所謂：觀察眾生界、法界、世界，觀察地界、水界、火界、風界，觀察欲界、色界、無色界。何以故？欲令菩薩智慧明了；有所聞法，即自開解，不由他教故。
“Buddhaputra! What is the bodhisattva's abode of practice? This bodhisattva observes all dharmas through ten kinds of contemplation. What are these ten? Namely: contemplating all dharmas as impermanent, all dharmas as suffering, all dharmas as empty, all dharmas as non-self, all dharmas as non-doing, all dharmas as flavorless, all dharmas as not according to their names, all dharmas as without location, all dharmas as free from discrimination, and all dharmas as without solid reality.
Buddhaputra! This bodhisattva should be encouraged to study ten dharmas. What are these ten? Namely: contemplating the realms of beings, the realms of dharma, and the realms of worlds; contemplating the earth element, water element, fire element, and wind element; contemplating the realm of desire, the realm of form, and the formless realm.
Why? To cause the bodhisattva's wisdom to become clear; and when hearing any Dharma, to understand it naturally without requiring instruction from others.
「佛子！云何為菩薩生貴住？此菩薩從聖教中生，成就十法。何者為十？所謂：永不退轉於諸佛所，深生淨信，善觀察法，了知眾生、國土、世界、業行、果報、生死、涅槃。是為十。佛子！此菩薩應勸學十法。何者為十？所謂：了知過去、未來、現在一切佛法，修集過去、未來、現在一切佛法，圓滿過去、未來、現在一切佛法，了知一切諸佛平等。何以故？欲令增進於三世中，心得平等；有所聞法，即自開解，不由他教故。
“Buddhaputra! What is the bodhisattva's abode of noble birth? This bodhisattva is born from the holy teachings and accomplishes ten dharmas. What are these ten? Namely: never retreating from all buddhas, giving rise to deep pure faith, skillfully observing dharma, and thoroughly understanding beings, lands, worlds, karmic actions, karmic results, birth-and-death, and nirvāṇa. These are the ten.
Buddhaputra! This bodhisattva should be encouraged to study ten dharmas. What are these ten? Namely: understanding all buddha-dharmas of past, future and present; cultivating all buddha-dharmas of past, future and present; perfecting all buddha-dharmas of past, future and present; and understanding the equality of all buddhas.
Why? To cause advancement in the three times and attain equality of mind; and when hearing any Dharma, to understand it naturally without requiring instruction from others.
「佛子！云何為菩薩具足方便住？此菩薩所修善根，皆為救護一切眾生，饒益一切眾生，安樂一切眾生，哀愍一切眾生，度脫一切眾生，令一切眾生離諸災難，令一切眾生出生死苦，令一切眾生發生淨信，令一切眾生悉得調伏，令一切眾生咸證涅槃。佛子！此菩薩應勸學十法。何者為十？所謂：知眾生無邊、知眾生無量、知眾生無數、知眾生不思議、知眾生無量色、知眾生不可量、知眾生空、知眾生無所作、知眾生無所有、知眾生無自性。何以故？欲令其心轉復增勝，無所染著；有所聞法，即自開解，不由他教故。
“Buddhaputra! What is the bodhisattva's abode of perfection of skillful means? All the good roots this bodhisattva cultivates are for rescuing and protecting all beings, benefiting all beings, bringing peace and happiness to all beings, taking pity on all beings, liberating all beings, causing all beings to leave disasters and difficulties, causing all beings to escape the suffering of birth and death, causing all beings to give rise to pure faith, causing all beings to be tamed, and causing all beings to realize nirvāṇa.
Buddhaputra! This bodhisattva should be encouraged to study ten dharmas. What are these ten? Namely: knowing beings are boundless, knowing beings are immeasurable, knowing beings are innumerable, knowing beings are inconceivable, knowing beings have immeasurable forms, knowing beings cannot be measured, knowing beings are empty, knowing beings have no doing, knowing beings have no possessions, and knowing beings have no self-nature.
Why? To cause their mind to advance further and be free from attachment; and when hearing any Dharma, to understand it naturally without requiring instruction from others.
「佛子！云何為菩薩正心住？此菩薩聞十種法，心定不動。何者為十？所謂：聞讚佛、毀佛，於佛法中，心定不動；聞讚法、毀法，於佛法中，心定不動；聞讚菩薩、毀菩薩，於佛法中，心定不動；聞讚菩薩、毀菩薩所行法，於佛法中，心定不動；聞說眾生有量、無量，於佛法中，心定不動；聞說眾生有垢、無垢，於佛法中，心定不動；聞說眾生易度、難度，於佛法中，心定不動；聞說法界有量、無量，於佛法中，心定不動；聞說法界有成、有壞，於佛法中，心定不動；聞說法界若有、若無，於佛法中，心定不動。是為十。佛子！此菩薩應勸學十法。何者為十？所謂：一切法無相、一切法無體、一切法不可修、一切法無所有、一切法無真實、一切法空、一切法無性、一切法如幻、一切法如夢、一切法無分別。何以故？欲令其心轉復增進，得不退轉無生法忍；有所聞法，即自開解，不由他教故。
“Buddhaputra! What is the bodhisattva's abode of right mindedness? This bodhisattva hears ten kinds of dharmas and their mind remains unmoved. What are these ten? Namely: when hearing praise or criticism of the Buddha, their mind remains unmoved in the Buddha Dharma; when hearing praise or criticism of the Dharma, their mind remains unmoved in the Buddha Dharma; when hearing praise or criticism of bodhisattvas, their mind remains unmoved in the Buddha Dharma; when hearing praise or criticism of the practices of bodhisattvas, their mind remains unmoved in the Buddha Dharma; when hearing that beings are finite or infinite, their mind remains unmoved in the Buddha Dharma; when hearing that beings are defiled or pure, their mind remains unmoved in the Buddha Dharma; when hearing that beings are easy or difficult to liberate, their mind remains unmoved in the Buddha Dharma; when hearing that the dharma realm is finite or infinite, their mind remains unmoved in the Buddha Dharma; when hearing that the Dharmadhatu has formation or destruction, their mind remains unmoved in the Buddha Dharma; when hearing that the Dharmadhatu exists or doesn't exist, their mind remains unmoved in the Buddha Dharma. These are the ten.
Buddhaputra! This bodhisattva should be encouraged to study ten dharmas. What are these ten? Namely: all dharmas are without characteristics, all dharmas are without substance, all dharmas cannot be cultivated, all dharmas have no existence, all dharmas have no true reality, all dharmas are empty, all dharmas are without nature, all dharmas are like illusions, all dharmas are like dreams, and all dharmas are without discrimination.
Why? To cause their mind to advance further and attain the irreversible patience of non-arising; and when hearing any Dharma, to understand it naturally without requiring instruction from others.
「佛子！云何為菩薩不退住？此菩薩聞十種法，堅固不退。何者為十？所謂：聞有佛、無佛，於佛法中，心不退轉；聞有法、無法，於佛法中，心不退轉；聞有菩薩、無菩薩，於佛法中，心不退轉；聞有菩薩行、無菩薩行，於佛法中，心不退轉；聞有菩薩修行出離、修行不出離，於佛法中，心不退轉；聞過去有佛、過去無佛，於佛法中，心不退轉；聞未來有佛、未來無佛，於佛法中，心不退轉；聞現在有佛、現在無佛，於佛法中，心不退轉；聞佛智有盡、佛智無盡，於佛法中，心不退轉；聞三世一相、三世非一相，於佛法中，心不退轉。是為十。佛子！此菩薩應勸學十種廣大法。何者為十？所謂：說一即多、說多即一、文隨於義、義隨於文、非有即有、有即非有、無相即相、相即無相、無性即性、性即無性。何以故？欲令增進，於一切法善能出離；有所聞法，即自開解，不由他教故。
“Buddhaputra! What is the bodhisattva's abode of non-retrogression? This bodhisattva hears ten kinds of dharmas and remains firmly unretreating. What are these ten? Namely: when hearing there are buddhas or no buddhas, their mind does not retreat in the Buddha Dharma; when hearing there is Dharma or no Dharma, their mind does not retreat in the Buddha Dharma; when hearing there are bodhisattvas or no bodhisattvas, their mind does not retreat in the Buddha Dharma; when hearing there are bodhisattva practices or no bodhisattva practices, their mind does not retreat in the Buddha Dharma; when hearing there are bodhisattvas who practice transcendence or who do not practice transcendence, their mind does not retreat in the Buddha Dharma; when hearing there were buddhas in the past or no buddhas in the past, their mind does not retreat in the Buddha Dharma; when hearing there will be buddhas in the future or no buddhas in the future, their mind does not retreat in the Buddha Dharma; when hearing there are buddhas in the present or no buddhas in the present, their mind does not retreat in the Buddha Dharma; when hearing buddha wisdom is finite or infinite, their mind does not retreat in the Buddha Dharma; when hearing the three times have one characteristic or do not have one characteristic, their mind does not retreat in the Buddha Dharma. These are the ten.
Buddhaputra! This bodhisattva should be encouraged to study ten kinds of vast dharmas. What are these ten? Namely: explaining that one is many and many are one; that words follow meaning and meaning follows words; that non-existence is existence and existence is non-existence; that characteristiclessness is the characteristic and characteristics are characteristicless; that nature is natureless and naturelessness is nature.
Why? To cause advancement and skillful transcendence of all dharmas; and when hearing any Dharma, to understand it naturally without requiring instruction from others.
「佛子！云何為菩薩童真住？此菩薩住十種業。何者為十？所謂：身行無失，語行無失，意行無失，隨意受生，知眾生種種欲，知眾生種種解，知眾生種種界，知眾生種種業，知世界成壞，神足自在、所行無礙。是為十。佛子！此菩薩應勸學十種法。何者為十？所謂：知一切佛剎、動一切佛剎、持一切佛剎、觀一切佛剎、詣一切佛剎、遊行無數世界、領受無數佛法、現變化自在身、出廣大遍滿音、一剎那中承事供養無數諸佛。何以故？欲令增進，於一切法能得善巧；有所聞法，即自開解，不由他教故。
Buddhaputra! What is the bodhisattva's abode of pure youth? This bodhisattva abides in ten kinds of karmic activity. What are these ten? Namely: physical actions without fault, verbal actions without fault, mental actions without fault, taking birth according to their will, knowing beings' various desires, knowing beings' various understandings, knowing beings' various realms, knowing beings' various karma, knowing the formation and destruction of worlds, and having unobstructed mastery of spiritual powers.
Buddhaputra! This bodhisattva should be encouraged to study ten dharmas. What are these ten? Namely: knowing all buddha-lands, moving all buddha-lands, sustaining all buddha-lands, observing all buddha-lands, going to all buddha-lands, traveling through countless worlds, receiving countless buddha-dharmas, manifesting transformation bodies at will, producing vast all-pervading sounds, and serving and making offerings to countless buddhas in a single instant.
Why? To cause advancement and attain skillfulness in all dharmas; and when hearing any Dharma, to understand it naturally without requiring instruction from others.
「佛子！云何為菩薩王子住？此菩薩善知十種法。何者為十？所謂：善知諸眾生受生、善知諸煩惱現起、善知習氣相續、善知所行方便、善知無量法、善解諸威儀、善知世界差別、善知前際後際事、善知演說世諦、善知演說第一義諦。是為十。佛子！此菩薩應勸學十種法。何者為十？所謂：法王處善巧、法王處軌度、法王處宮殿、法王處趣入、法王處觀察、法王灌頂、法王力持、法王無畏、法王宴寢、法王讚歎。何以故？欲令增進，心無障礙；有所聞法，即自開解，不由他教故。
Buddhaputra! What is the bodhisattva's abode of Dharma prince? This bodhisattva skillfully knows ten kinds of dharmas. What are these ten? Namely: skillfully knowing beings' taking birth, skillfully knowing the arising of afflictions, skillfully knowing the continuity of habitual tendencies, skillfully knowing expedient means of practice, skillfully knowing immeasurable dharmas, skillfully understanding all deportments, skillfully knowing the differences between worlds, skillfully knowing matters of past and future, skillfully knowing how to expound conventional truth, and skillfully knowing how to expound ultimate truth.
Buddhaputra! This bodhisattva should be encouraged to study ten dharmas. What are these ten? Namely: skill in the abode of a Dharma King, the Dharma King's protocols, the Dharma King's palace, entry into the Dharma King's presence, observing the Dharma King, the Dharma King's consecration, the Dharma King's power and support, the Dharma King's fearlessness, the Dharma King's rest, and the Dharma King's praise.
Why? To cause advancement and freedom from obstacles in mind; and when hearing any Dharma, to understand it naturally without requiring instruction from others.
「佛子！云何為菩薩灌頂住？此菩薩得成就十種智。何者為十？所謂：震動無數世界、照耀無數世界、住持無數世界、往詣無數世界、嚴淨無數世界、開示無數眾生、觀察無數眾生、知無數眾生根、令無數眾生趣入、令無數眾生調伏。是為十。佛子！此菩薩身及身業，神通變現，過去智、未來智、現在智成就佛土，心境界、智境界皆不可知，乃至法王子菩薩亦不能知。佛子！此菩薩應勸學諸佛十種智。何者為十？所謂：三世智、佛法智、法界無礙智、法界無邊智、充滿一切世界智、普照一切世界智、住持一切世界智、知一切眾生智、知一切法智、知無邊諸佛智。何以故？欲令增長一切種智；有所聞法，即自開解，不由他教故。」
Buddhaputra! What is the bodhisattva's abode of consecration? This bodhisattva accomplishes ten kinds of wisdom. What are these ten? Namely: shaking countless worlds, illuminating countless worlds, sustaining countless worlds, going to countless worlds, purifying countless worlds, teaching countless beings, observing countless beings, knowing the faculties of countless beings, causing countless beings to enter, and causing countless beings to be tamed. These are the ten.
Buddhaputra! This bodhisattva's body and physical karmic activities, supernatural transformations, wisdom of past, future and present, accomplishment of buddha-lands, and realms of mind and wisdom are all inconceivable - even bodhisattvas at the level of Dharma prince cannot know them.
Buddhaputra! This bodhisattva should be encouraged to study the ten kinds of buddha wisdom. What are these ten? Namely: wisdom of the three time periods, wisdom of buddha-dharma, unobstructed wisdom of the Dharmadhatu, boundless wisdom of the Dharmadhatu, wisdom pervading all worlds, wisdom illuminating all worlds, wisdom sustaining all worlds, wisdom knowing all beings, wisdom knowing all dharmas, and wisdom knowing boundless buddhas.
Why? To cause growth in all-knowledge; and when hearing any Dharma, to understand it naturally without requiring instruction from others.
爾時，佛神力故，十方各一萬佛剎微塵數世界，六種震動。所謂：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。雨天妙華、天末香、天華鬘、天雜香、天寶衣、天寶雲、天莊嚴具，天諸音樂不鼓自鳴，放大光明及妙音聲。如此四天下須彌山頂帝釋殿上，說十住法，現諸神變；十方所有一切世界，悉亦如是。又以佛神力故，十方各過一萬佛剎微塵數世界，有十佛剎微塵數菩薩，來詣於此，充滿十方，作如是言：「善哉！善哉！佛子善說此法！我等諸人，同名：法慧；所從來國，同名：法雲；彼土如來，皆名：妙法。我等佛所，亦說十住；眾會眷屬，文句義理，悉亦如是，無有增減。佛子！我等承佛神力來入此會，為汝作證：如於此會，十方所有一切世界，悉亦如是。」
At that time, through the Buddha's spiritual power, in worlds as numerous as atoms in ten thousand buddha-lands in each of the ten directions, there were six kinds of shaking: moving, universally moving, equally and universally moving; rising, universally rising, equally and universally rising; surging, universally surging, equally and universally surging; quaking, universally quaking, equally and universally quaking; roaring, universally roaring, equally and universally roaring; striking, universally striking, and equally and universally striking. There rained down heavenly wonderful flowers, heavenly powdered incense, heavenly flower garlands, heavenly mixed incense, heavenly precious garments, heavenly precious clouds, and heavenly ornaments. Heavenly music played without being struck, and great light and wonderful sounds were released.
Just as the teaching of the Ten Abodes was being expounded and various spiritual transformations were being manifested in Indra's palace atop Mount Sumeru in this four-continent world, so too was this occurring in all worlds throughout the ten directions. Moreover, through the Buddha's spiritual power, from beyond worlds as numerous as atoms in ten thousand buddha-lands in each of the ten directions, there came bodhisattvas as numerous as atoms in ten buddha-lands, filling the ten directions, who said: "Excellent! Excellent! Buddhaputra, you have well explained this teaching! We all share the same name 'Dharma Wisdom'; the lands we come from are all named 'Dharma Cloud'; and the Tathagatas there are all named 'Wonderful Dharma.' At our buddhas' places, the Ten Abodes are also taught; the assemblies, retinues, phrases, and principles are all exactly the same, without increase or decrease. Buddhaputra! We have come to this assembly through the Buddha's spiritual power to bear witness for you: just as in this assembly, so too is it in all worlds throughout the ten directions."
爾時，法慧菩薩承佛威力，觀察十方暨于法界而說頌曰：
At that time, Dharma Wisdom Bodhisattva, empowered by the Buddha's authority, observed the ten directions and the Dharmadhatu and spoke verses, saying:
見最勝智微妙身， 相好端嚴皆具足， 如是尊重甚難遇， 菩薩勇猛初發心。
Seeing the wonderous body of the Supremely Wise One, Perfect in all the major and minor characteristics, A venerable one such as this, so rare to meet— The bodhisattva bravely makes the initial generation of bodhicitta.
見無等比大神通， 聞說記心及教誡， 諸趣眾生無量苦， 菩薩以此初發心。
Seeing incomparable great spiritual powers, Hearing predictions and teachings given, Encountering the boundless suffering of beings in all realms — The bodhisattva therefore makes the initial generation of bodhicitta.
聞諸如來普勝尊， 一切功德皆成就， 譬如虛空不分別， 菩薩以此初發心。
Hearing of all the Tathagatas, universally supreme ones, Who have perfected all merits, Like space, making no discriminations— The bodhisattva therefore makes the initial generation of bodhicitta.
三世因果名為處， 我等自性為非處， 欲悉了知真實義， 菩薩以此初發心。
The three times' cause and effect are called 'possible,' Our self-nature is 'impossible'— Wishing to fully know the true meaning of this, The bodhisattva therefore makes the initial generation of bodhicitta.
過去未來現在世， 所有一切善惡業， 欲悉了知無不盡， 菩薩以此初發心。
In worlds of the past, future, and present, All the good and evil karma there is— Wishing to fully know without exception, The bodhisattva therefore makes the initial generation of bodhicitta.
諸禪解脫及三昧， 雜染清淨無量種， 欲悉了知入住出， 菩薩以此初發心。
All dhyanas, liberations, and samadhis, Defiled and pure of countless kinds— Wishing to fully know their entry, abiding, and exit, The bodhisattva therefore makes the initial generation of bodhicitta.
隨諸眾生根利鈍， 如是種種精進力， 欲悉了達分別知， 菩薩以此初發心。
According to beings' sharp or dull faculties, Such various powers of diligence— Wishing to fully understand and distinguish, The bodhisattva therefore makes the initial generation of bodhicitta.
一切眾生種種解， 心所好樂各差別， 如是無量欲悉知， 菩薩以此初發心。
All beings' various understandings, Their minds' delights each different— Wishing to fully know such boundless things, The bodhisattva therefore makes the initial generation of bodhicitta.
眾生諸界各差別， 一切世間無有量， 欲悉了知其體性， 菩薩以此初發心。
Beings' various realms each different, All worlds without measure— Wishing to fully know their nature, The bodhisattva therefore makes the initial generation of bodhicitta.
一切有為諸行道， 一一皆有所至處， 悉欲了知其實性， 菩薩以此初發心。
All conditioned paths of action, Each having its destination— Wishing to fully know their true nature, The bodhisattva therefore makes the initial generation of bodhicitta.
一切世界諸眾生， 隨業漂流無暫息， 欲得天眼皆明見， 菩薩以此初發心。
All beings in all worlds, Adrift in the flow of karma without rest— Wishing to gain the divine eye to clearly see, The bodhisattva therefore makes the initial generation of bodhicitta.
過去世中曾所有， 如是體性如是相， 欲悉了知其宿住， 菩薩以此初發心。
What existed in past lives, Such natures and such characteristics— Wishing to fully know their past dwellings, The bodhisattva therefore makes the initial generation of bodhicitta.
一切眾生諸結惑， 相續現起及習氣， 欲悉了知究竟盡， 菩薩以此初發心。
All beings' bonds and delusions, Their continuity, arising, and habitual tendencies— Wishing to fully know their ultimate end, The bodhisattva therefore makes the initial generation of bodhicitta.
隨諸眾生所安立， 種種談論語言道， 如其世諦悉欲知， 菩薩以此初發心。
According to what beings establish, Various discussions and paths of language— Wishing to know all conventional truth, The bodhisattva therefore makes the initial generation of bodhicitta.
一切諸法離言說， 性空寂滅無所作， 欲悉明達此真義， 菩薩以此初發心。
All dharmas transcend speech, Their nature empty, quiescent, without action— Wishing to fully comprehend this true meaning, The bodhisattva therefore makes the initial generation of bodhicitta.
欲悉震動十方國， 傾覆一切諸大海， 具足諸佛大神通， 菩薩以此初發心。
Wishing to shake all lands in the ten directions, And overturn all the great oceans, To perfect all buddhas' great spiritual powers— The bodhisattva therefore makes the initial generation of bodhicitta.
欲一毛孔放光明， 普照十方無量土， 一一光中覺一切， 菩薩以此初發心。
Wishing, from a single hair pore, to emit light, Universally illuminating countless lands in the ten directions, In each light awakening all— The bodhisattva therefore makes the initial generation of bodhicitta.
欲以難思諸佛剎， 悉置掌中而不動， 了知一切如幻化， 菩薩以此初發心。
Wishing to take all inconceivable buddha-lands, And place them in their palm without moving them, Understanding all is like magical illusions— The bodhisattva therefore makes the initial generation of bodhicitta.
欲以無量剎眾生， 置一毛端不迫隘， 悉知無人無有我， 菩薩以此初發心。
Wishing to place beings from countless lands On a single hair-tip without crowding them, Knowing there is no person and no self— The bodhisattva therefore makes the initial generation of bodhicitta.
欲以一毛滴海水， 一切大海悉令竭， 而悉分別知其數， 菩薩以此初發心。
Wishing with a single hair to draw drops of water Until all the great oceans are dried up, While distinguishing and knowing their number— The bodhisattva therefore makes the initial generation of bodhicitta.
不可思議諸國土， 盡抹為塵無遺者， 欲悉分別知其數， 菩薩以此初發心。
All inconceivable lands, Ground completely into dust particles without remainder— Wishing to distinguish and know their number, The bodhisattva therefore makes the initial generation of bodhicitta.
過去未來無量劫， 一切世間成壞相， 欲悉了達窮其際， 菩薩以此初發心。
Throughout countless kalpas of past and future, All worlds' characteristics of formation and destruction— Wishing to fully comprehend to their limits, The bodhisattva therefore makes the initial generation of bodhicitta.
三世所有諸如來， 一切獨覺及聲聞， 欲知其法盡無餘， 菩薩以此初發心。
All Tathagatas of the three times, All Pratyekabuddhas and Sravakas— Wishing to know their Dharma without remainder, The bodhisattva therefore makes the initial generation of bodhicitta.
無量無邊諸世界， 欲以一毛悉稱舉， 如其體相悉了知， 菩薩以此初發心。
All measureless and boundless worlds— Wishing to lift them all with a single hair, To fully know their nature and characteristics, The bodhisattva therefore makes the initial generation of bodhicitta.
無量無數輪圍山， 欲令悉入毛孔中， 如其大小皆得知， 菩薩以此初發心。
Countless and numberless encircling mountains— Wishing to make them all enter a single hair pore, To know all their sizes completely, The bodhisattva therefore makes the initial generation of bodhicitta.
欲以寂靜一妙音， 普應十方隨類演， 如是皆令淨明了， 菩薩以此初發心。
Wishing with one tranquil, wondrous sound, To respond universally throughout the ten directions according to each kind, Making all pure and clear, The bodhisattva therefore makes the initial generation of bodhicitta.
一切眾生語言法， 一言演說無不盡， 悉欲了知其自性， 菩薩以此初發心。
All beings' methods of speech— Wishing to express all completely in a single word, To fully know their inherent nature, The bodhisattva therefore makes the initial generation of bodhicitta.
世間言音靡不作， 悉令其解證寂滅， 欲得如是妙舌根， 菩薩以此初發心。
Making all worldly sounds, Making all understand and realize quiescence, Wishing to attain such wondrous faculty of speech— The bodhisattva therefore makes the initial generation of bodhicitta.
欲使十方諸世界， 有成壞相皆得見， 而悉知從分別生， 菩薩以此初發心。
Wishing to make all worlds in the ten directions See their marks of formation and destruction, While knowing they arise from discrimination— The bodhisattva therefore makes the initial generation of bodhicitta.
一切十方諸世界， 無量如來悉充滿， 欲悉了知彼佛法， 菩薩以此初發心。
All worlds in the ten directions Filled with countless Tathagatas— Wishing to fully know their Buddha Dharma, The bodhisattva therefore makes the initial generation of bodhicitta.
種種變化無量身， 一切世界微塵等， 欲悉了達從心起， 菩薩以此初發心。
Various transformations into countless bodies, Equal to atoms in all worlds— Wishing to fully understand they arise from mind, The bodhisattva therefore makes the initial generation of bodhicitta.
過去未來現在世， 無量無數諸如來， 欲於一念悉了知， 菩薩以此初發心。
In worlds of past, future, and present, There are countless and innumerable Tathagatas— Wishing to know them all in a single thought, The bodhisattva therefore makes the initial generation of bodhicitta.
欲具演說一句法， 阿僧祇劫無有盡， 而令文義各不同， 菩薩以此初發心。
Wishing to fully expound a single phrase of Dharma Throughout incalculable kalpas without end, Making each word and meaning different— The bodhisattva therefore makes the initial generation of bodhicitta.
十方一切諸眾生， 隨其流轉生滅相， 欲於一念皆明達， 菩薩以此初發心。
All beings in the ten directions, According to their flow of birth and death— Wishing to clearly understand all in a single thought, The bodhisattva therefore makes the initial generation of bodhicitta.
欲以身語及意業， 普詣十方無所礙， 了知三世皆空寂， 菩薩以此初發心。
Wishing with body, speech, and mind To go everywhere in the ten directions without obstruction, Understanding the three times are all empty and quiescent— The bodhisattva therefore makes the initial generation of bodhicitta.
菩薩如是發心已， 應令往詣十方國， 恭敬供養諸如來， 以此使其無退轉。
After the bodhisattva has generated such a mind, They should be made to visit the lands of the ten directions, To respectfully make offerings to all Tathagatas— By this causing them to be irreversible.
菩薩勇猛求佛道， 住於生死不疲厭， 為彼稱歎使順行， 如是令其無退轉。
The bodhisattva bravely seeks the Buddha path, Dwelling in birth and death without weariness, Praising them to make them practice accordingly— Thus causing them to be irreversible.
十方世界無量剎， 悉在其中作尊主， 為諸菩薩如是說， 以此令其無退轉。
In countless lands throughout the ten directions, Being the honored one within them all, Thus speaking for all bodhisattvas— By this causing them to be irreversible.
最勝最上最第一， 甚深微妙清淨法， 勸諸菩薩說與人， 如是教令離煩惱。
The supreme, highest, foremost, Extremely profound, subtle, and pure Dharma, Encouraging bodhisattvas to teach to others— Thus instructing them to leave afflictions.
一切世間無與等， 不可傾動摧伏處， 為彼菩薩常稱讚， 如是教令不退轉。
Unequaled in all the world, An unshakeable place of conquest, Constantly praising this for those bodhisattvas— Thus instructing them to be irreversible.
佛是世間大力主， 具足一切諸功德， 令諸菩薩住是中， 以此教為勝丈夫。
Buddha is the world's great powerful master, Perfect in all merits, Making bodhisattvas dwell in this— Thus teaching them to be superior persons.
無量無邊諸佛所， 悉得往詣而親近， 常為諸佛所攝受， 如是教令不退轉。
At the places of countless boundless buddhas, All managing to visit and draw near, Always being embraced by all buddhas— Thus instructing them to be irreversible.
所有寂靜諸三昧， 悉皆演暢無有餘， 為彼菩薩如是說， 以此令其不退轉。
All tranquil samadhis, Fully expounded without remainder, Thus spoken for those bodhisattvas— By this causing them to be irreversible.
摧滅諸有生死輪， 轉於清淨妙法輪， 一切世間無所著， 為諸菩薩如是說。
Crushing the wheel of existence and death, Turning the pure and wondrous Dharma wheel, Unattached to anything in all worlds— Thus spoken for all bodhisattvas.
一切眾生墮惡道， 無量重苦所纏迫， 與作救護歸依處， 為諸菩薩如是說。
All beings falling into evil paths, Bound by countless heavy sufferings, Becoming their refuge and protection— Thus spoken for all bodhisattvas.
此是菩薩發心住， 一向志求無上道， 如我所說教誨法， 一切諸佛亦如是。
This is the bodhisattva's abode of the initial generation, Single-mindedly seeking the unsurpassed Way, As I have explained these teachings, So too do all buddhas teach thus.
第二治地住菩薩， 應當發起如是心， 十方一切諸眾生， 願使悉順如來教。
The second, the bodhisattva's abode of preparing the ground, Should give rise to such a mind: For all beings in the ten directions, Wishing them to follow the Tathagata's teachings.
利益大悲安樂心， 安住憐愍攝受心， 守護眾生同己心， 師心及以導師心。
A mind of benefit, great compassion and peace, A mind dwelling in pity and embracing, A mind protecting beings as oneself, A teacher's mind and guiding teacher's mind.
已住如是勝妙心， 次令誦習求多聞， 常樂寂靜正思惟， 親近一切善知識。
Having dwelt in such supreme and wondrous mind, Next they are made to recite and seek extensive learning, Always delighting in quietude and right contemplation, Drawing near to all good spiritual friends.
發言和悅離麁獷， 言必知時無所畏， 了達於義如法行， 遠離愚迷心不動。
Speaking gently and pleasantly, avoiding harshness, Speaking at the right time without fear, Understanding meaning and practicing according to Dharma, Far from delusion, their mind unmoved.
此是初學菩提行， 能行此行真佛子， 我今說彼所應行， 如是佛子應勤學。
This is the initial practice of bodhi, One who can practice this is a true child of Buddha, I now explain what they should practice, Thus should Buddha's children diligently study.
第三菩薩修行住， 當依佛教勤觀察， 諸法無常苦及空， 無有我人無動作。
The third, the bodhisattva's abode of practice, Should rely on Buddha's teachings and diligently observe All dharmas as impermanent, suffering, and empty, Without self or person, without action.
一切諸法不可樂， 無如名字無處所， 無所分別無真實， 如是觀者名菩薩。
All dharmas cannot be delighted in, Are not as their names suggest, without location, Without discrimination, without true reality— One who observes thus is called a bodhisattva.
次令觀察眾生界， 及以勸觀於法界， 世界差別盡無餘， 於彼咸應勸觀察。
Next they are made to observe the realm of beings, And encouraged to observe the realm of dharmas, The differences between worlds without remainder— All these they should be encouraged to observe.
十方世界及虛空， 所有地水與火風， 欲界色界無色界， 悉勸觀察咸令盡。
The ten directions' worlds and space, All earth, water, fire and wind, The desire realm, form realm, and formless realm— All are encouraged to observe until complete.
觀察彼界各差別， 及其體性咸究竟， 得如是教勤修行， 此則名為真佛子。
Observing the differences between these realms, And thoroughly investigating their nature, Receiving such teachings and practicing diligently— This one is called a true child of Buddha.
第四生貴住菩薩， 從諸聖教而出生， 了達諸有無所有， 超過彼法生法界。
The fourth, the bodhisattva's abode of noble birth, Is born from the holy teachings, Understanding all existence as non-existent, Transcending those dharmas to be born in the Dharmadhatu.
信佛堅固不可壞， 觀法寂滅心安住， 隨諸眾生悉了知， 體性虛妄無真實。
Faith in Buddha firm and indestructible, Observing dharmas' quiescence, the mind abides in peace, Understanding all beings thoroughly, Their nature illusory without true reality.
世間剎土業及報， 生死涅槃悉如是， 佛子於法如是觀， 從佛親生名佛子。
Worldly lands, karma and its results, Birth-death and nirvana are all thus, Buddha's children observe dharmas in this way, Born from Buddha they're called Buddha's children.
過去未來現在世， 其中所有諸佛法， 了知積集及圓滿， 如是修學令究竟。
In worlds of past, future and present, All the buddha-dharmas therein, Understanding their accumulation and perfection, Thus studying to completion.
三世一切諸如來， 能隨觀察悉平等， 種種差別不可得， 如是觀者達三世。
All Tathagatas of the three times, Can be observed as entirely equal, Various differences cannot be found, One who observes thus comprehends the three times.
如我稱揚讚歎者， 此是四住諸功德， 若能依法勤修行， 速成無上佛菩提。
As I have praised and extolled, These are the merits of the fourth abode, If one can practice diligently according to Dharma, They'll swiftly achieve unsurpassed bodhi.
從此第五諸菩薩， 說名具足方便住， 深入無量巧方便， 發生究竟功德業。
From this, the fifth bodhisattvas Are called those abiding in perfection of skillful means, Deeply entering countless skillful methods, Giving rise to ultimate meritorious karmic deeds.
菩薩所修眾福德， 皆為救護諸群生， 專心利益與安樂， 一向哀愍令度脫。
All the merit bodhisattvas cultivate Is all to rescue and protect all beings, Single-mindedly benefiting and bringing peace, With complete compassion causing liberation.
為一切世除眾難， 引出諸有令歡喜， 一一調伏無所遺， 皆令具德向涅槃。
Removing all difficulties for all worlds, Leading them out of existence to joy, Taming each one without exception, Making all perfect in virtue heading toward nirvana.
一切眾生無有邊， 無量無數不思議， 及以不可稱量等， 聽受如來如是法。
All beings are boundless, Immeasurable, countless, inconceivable, And beyond calculation— They receive such teachings from the Tathagata.
此第五住真佛子， 成就方便度眾生， 一切功德大智尊， 以如是法而開示。
These fifth-stage true children of Buddha Perfect skillful means to liberate beings, With all merits and great wisdom honored, Thus revealing such teachings.
第六正心圓滿住， 於法自性無迷惑， 正念思惟離分別， 一切天人莫能動。
The sixth, the abode of perfect right mind, Without confusion about dharmas' nature, Right mindfulness contemplating without discrimination, Unmoved by all devas and humans.
聞讚毀佛與佛法， 菩薩及以所行行， 眾生有量若無量， 有垢無垢難易度，
Hearing praise or blame of Buddha and Dharma, Of bodhisattvas and their practices, Of beings as finite or infinite, As defiled or pure, easy or hard to save.
法界大小及成壞， 若有若無心不動， 過去未來今現在， 諦念思惟恒決定。
The Dharmadhatu's size and its formation-destruction, Whether existent or non-existent, mind unmoved, Past, future, and present— Truthfully contemplating, ever resolute.
一切諸法皆無相， 無體無性空無實， 如幻如夢離分別， 常樂聽聞如是義。
All dharmas are without characteristics, Without substance or nature, empty and unreal, Like illusions and dreams, free from discrimination— Always delighting in hearing such meaning.
第七不退轉菩薩， 於佛及法菩薩行， 若有若無出不出， 雖聞是說無退轉。
The seventh, non-retreating bodhisattvas, Regarding Buddha, Dharma, and bodhisattva practices, Whether existent or not, transcendent or not, Though hearing such, they do not retreat.
過去未來現在世， 一切諸佛有以無， 佛智有盡或無盡， 三世一相種種相，
In worlds of past, future and present, All buddhas' existence or non-existence, Buddha's wisdom as finite or infinite, The three times as a single characteristic or many characteristics,
一即是多多即一， 文隨於義義隨文， 如是一切展轉成， 此不退人應為說。
One is many and many is one, Words follow meaning and meaning follows words, All such things mutually arise— This should be taught to those who don't retreat.
若法有相及無相， 若法有性及無性， 種種差別互相屬， 此人聞已得究竟。
Whether dharmas have characteristics or are characteristicless, Whether they have a nature or are natureless, Various differences mutually related— Hearing this, they reach completion.
第八菩薩童真住， 身語意行皆具足， 一切清淨無諸失， 隨意受生得自在。
The eighth, the bodhisattva's abode of pure youth: Perfect in actions of body, speech and mind, All pure without any faults, Taking birth at will with mastery.
知諸眾生心所樂， 種種意解各差別， 及其所有一切法， 十方國土成壞相。
Knowing what all beings' minds delight in, Their various understandings each different, And all their dharmas, The formation and destruction of lands in the ten directions.
逮得速疾妙神通， 一切處中隨念往， 於諸佛所聽聞法， 讚歎修行無懈倦。
Attaining swift and wondrous spiritual powers, Going everywhere according to thought, Hearing Dharma at all buddhas' places, Praising and practicing without weariness.
了知一切諸佛國， 震動加持亦觀察， 超過佛土不可量， 遊行世界無邊數。
Understanding all buddha-lands, Shaking, empowering and observing them, Transcending immeasurable buddha-lands, Traveling through countless worlds.
阿僧祇法悉諮問， 所欲受身皆自在， 言音善巧靡不充， 諸佛無數咸承事。
Inquiring about asaṃkhyeya dharmas, Taking birth at will with mastery, Skilled in speech reaching everywhere, Serving countless buddhas.
第九菩薩王子住， 能見眾生受生別， 煩惱現習靡不知， 所行方便皆善了。
The ninth, the bodhisattva's abode of Dharma prince: Able to see beings' different births, Knowing all their afflictions, manifestations and habits, Understanding well all skillful means practiced.
諸法各異威儀別， 世界不同前後際， 如其世俗第一義， 悉善了知無有餘。
All dharmas different with distinct deportments, Worlds unlike in past and future limits, Both conventional and ultimate truth— Understanding all completely without remainder.
法王善巧安立處， 隨其處所所有法， 法王宮殿若趣入， 及以於中所觀見。
The Dharma King's skillful establishments, The dharmas in each place, Entering the Dharma King's palace And what is observed therein.
法王所有灌頂法， 神力加持無怯畏， 宴寢宮室及歎譽， 以此教詔法王子。
The Dharma King's consecration dharmas, Spiritual power sustaining without timidity, The palace chambers of rest and praise— Thus instructing the Dharma prince.
如是為說靡不盡， 而令其心無所著， 於此了知修正念， 一切諸佛現其前。
Thus explaining completely without end, Yet causing their mind to be unattached, Understanding this, cultivating right mindfulness— All buddhas appear before them.
第十灌頂真佛子， 成滿最上第一法， 十方無數諸世界， 悉能震動光普照。
The tenth, true children of Buddha receiving consecration, Perfect in the supreme, foremost dharma, In countless worlds of the ten directions, Able to shake them all and universally illuminate.
住持往詣亦無餘， 清淨莊嚴皆具足， 開示眾生無有數， 觀察知根悉能盡。
Sustaining and visiting without remainder, Perfect in purity and adornment, Teaching countless beings, Thoroughly observing and knowing their faculties.
發心調伏亦無邊， 咸令趣向大菩提， 一切法界咸觀察， 十方國土皆往詣。
Generating bodhicitta and taming without limit, Leading all toward great bodhi, Observing all dharma realms, Visiting all lands in the ten directions.
其中身及身所作， 神通變現難可測， 三世佛土諸境界， 乃至王子無能了。
Their bodies and bodily actions therein, Spiritual powers and transformations beyond measure, The realms of buddha-lands in the three times— Even Dharma princes cannot comprehend.
一切見者三世智， 於諸佛法明了智， 法界無礙無邊智， 充滿一切世界智，
The wisdom that sees all three times, Clear wisdom of all buddha-dharmas, Unobstructed boundless wisdom of the dharma realm, Wisdom pervading all worlds,
照耀世界住持智， 了知眾生諸法智 及知正覺無邊智， 如來為說咸令盡。
Wisdom illuminating and sustaining worlds, Wisdom knowing beings and all dharmas, And wisdom knowing boundless enlightenment— The Tathagata explains all to completion.
如是十住諸菩薩， 皆從如來法化生， 隨其所有功德行， 一切天人莫能測。
Such are the bodhisattvas of the ten abodes, All born from the Tathagata's Dharma teaching, According to their meritorious practices, Beyond the measure of all devas and humans.
過去未來現在世， 發心求佛無有邊， 十方國土皆充滿， 莫不當成一切智。
In past, future and present worlds, Those generating resolve to seek buddhahood are boundless, Filling all lands in the ten directions— All will certainly achieve all-knowledge.
一切國土無邊際， 世界眾生法亦然， 惑業心樂各差別， 依彼而發菩提意。
All lands without bounds, Worlds, beings and dharmas likewise, Delusions, karma and dispositions each different, Based on these they generate bodhicitta.
始求佛道一念心， 世間眾生及二乘， 斯等尚亦不能知， 何況所餘功德行！
The initial thought seeking the Buddha path, Worldly beings and those of the two vehicles Cannot even know this much— How much less their other meritorious practices!
十方所有諸世界， 能以一毛悉稱舉， 彼人能知此佛子， 趣向如來智慧行。
If one could lift all worlds in the ten directions With a single hair, Such a person could know these buddha-children's Progress toward Tathagata wisdom.
十方所有諸大海， 悉以毛端滴令盡， 彼人能知此佛子， 一念所修功德行。
If one could drain all great seas In the ten directions with a hair-tip, Such a person could know these buddha-children's Merit cultivated in a single thought.
一切世界抹為塵， 悉能分別知其數， 如是之人乃能見， 此諸菩薩所行道。
If one could grind all worlds to dust And distinguish and know their number, Such a person could see The path these bodhisattvas practice.
去來現在十方佛， 一切獨覺及聲聞， 悉以種種妙辯才， 開示初發菩提心。
All buddhas of past, present and future in the ten directions, All pratyekabuddhas and śrāvakas, Using various wonderful eloquence, Reveal the initial generation of bodhicitta.
發心功德不可量， 充滿一切眾生界， 眾智共說無能盡， 何況所餘諸妙行！
The merit of generating bodhicitta is immeasurable, Filling all realms of beings, Even collective wisdom cannot exhaust its description— How much less their other wondrous practices!
大方廣佛華嚴經卷第十六