初發心功德品第十七
爾時，天帝釋白法慧菩薩言：「佛子！菩薩初發菩提之心，所得功德，其量幾何？」
At that time, Śakra, Lord of the Devas, asked Dharma Wisdom Bodhisattva, "Buddhaputra! How much merit does one obtain when one first generates bodhicitta?"
法慧菩薩言：「此義甚深，難說、難知、難分別、難信解、難證、難行、難通達、難思惟、難度量、難趣入。雖然，我當承佛威神之力而為汝說。
Dharma Wisdom Bodhisattva replied, "This meaning is extremely profound, difficult to explain, difficult to know, difficult to distinguish, difficult to believe and understand, difficult to realize, difficult to practice, difficult to penetrate, difficult to contemplate, difficult to measure, and difficult to enter. Nevertheless, I will explain it to you through the Buddha's spiritual power.”
「佛子！假使有人以一切樂具，供養東方阿僧祇世界所有眾生，經於一劫，然後教令淨持五戒；南、西、北方，四維、上、下，亦復如是。佛子！於汝意云何，此人功德寧為多不？」
“Buddhaputra! Suppose someone were to provide all types of enjoyments to all beings in asaṃkhyeya worlds in the east for one kalpa, and then teach them to purely maintain the five precepts; and similarly did so in the south, west, north, the four intermediate directions, above and below. Buddhaputra! What do you think - would this person's merit be great?"
天帝言：「佛子！此人功德，唯佛能知，其餘一切無能量者。」
Śakra replied, "Child of Buddha! This person's merit could only be known by the Buddha - no one else could measure it."
法慧菩薩言：「佛子！此人功德比菩薩初發心功德，百分不及一，千分不及一，百千分不及一；如是，億分、百億分、千億分、百千億分、那由他億分、百那由他億分、千那由他億分、百千那由他億分、數分、歌羅分、算分、諭分、優波尼沙陀分，亦不及一。
Dharma Wisdom Bodhisattva said, "Buddhaputra! This person's merit compared to the merit of the initial generation of bodhicitta does not equal one hundredth, one thousandth, or one hundred thousandth; nor does it equal one billionth, one hundred billionth, one thousand billionth, one hundred thousand billionth, one nayuta billionth, one hundred nayuta billionth, one thousand nayuta billionth, one hundred thousand nayuta billionth part - nor even a calculable part, a countable part, a comparable part, or an upanishad part.”
「佛子！且置此諭。假使有人以一切樂具，供養十方十阿僧祇世界所有眾生，經於百劫，然後教令修十善道；如是供養，經於千劫，教住四禪；經於百千劫，教住四無量心；經於億劫，教住四無色定；經於百億劫，教住須陀洹果；經於千億劫，教住斯陀含果；經於百千億劫，教住阿那含果；經於那由他億劫，教住阿羅漢果；經於百千那由他億劫，教住辟支佛道。佛子！於意云何，是人功德寧為多不？」
Buddhaputra! Setting aside this analogy. Suppose someone were to provide all types of enjoyments to all beings in ten times the asaṃkhyeya worlds in all directions for a hundred kalpas, and then teaches them to practice the ten wholesome actions; and for a thousand kalpas teaches them to dwell in the four dhyānas; for a hundred thousand kalpas teaches them to dwell in the four immeasurables; for a billion kalpas teaches them to dwell in the four formless absorptions; for a hundred billion kalpas teaches them to attain the fruit of stream-entry; for a thousand billion kalpas teaches them to attain the fruit of once-returning; for a hundred thousand billion kalpas teaches them to attain the fruit of non-returning; for a nayuta billion kalpas teaches them to attain arhatship; and for a hundred thousand nayuta billion kalpas teaches them to attain pratyekabuddhahood. Buddhaputra! What do you think - would this person's merit be great?"
天帝言：「佛子！此人功德，唯佛能知。」
Śakra replied: "Buddhaputra! This person's merit could only be known by the Buddha."
法慧菩薩言：「佛子！此人功德比菩薩初發心功德，百分不及一，千分不及一，百千分不及一，乃至優波尼沙陀分亦不及一。何以故？佛子！一切諸佛初發心時，不但為以一切樂具，供養十方十阿僧祇世界所有眾生，經於百劫，乃至百千那由他億劫故，發菩提心；不但為教爾所眾生，令修五戒、十善業道，教住四禪、四無量心、四無色定，教得須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道故，發菩提心；為令如來種性不斷故，為充遍一切世界故，為度脫一切世界眾生故，為悉知一切世界成壞故，為悉知一切世界中眾生垢淨故，為悉知一切世界自性清淨故，為悉知一切眾生心樂煩惱習氣故，為悉知一切眾生死此生彼故，為悉知一切眾生諸根方便故，為悉知一切眾生心行故，為悉知一切眾生三世智故，為悉知一切佛境界平等故，發於無上菩提之心。
Dharma Wisdom Bodhisattva said, "Buddhaputra! This person's merit compared to the merit of initially generating bodhicitta does not equal one hundredth, one thousandth, one hundred thousandth, nor even an upanishad fraction. Why is this? Buddhaputra! When all Buddhas first generate bodhicitta, it is not merely to provide all enjoyments to beings in ten times asaṃkhyeya worlds in all directions for hundreds of thousands of nayutas of kalpas; nor is it merely to teach those beings to observe the five precepts and the ten wholesome actions, to dwell in the four dhyānas, the four immeasurables, and the four formless absorptions, or to attain the fruits of stream-entry, once-returning, non-returning, arhatship, and pratyekabuddhahood.
Rather, they generate supreme bodhicitta:
- To ensure the Tathagata's lineage would not be cut off
- To pervade all worlds
- To liberate all beings in all worlds
- To fully know the formation and destruction of all worlds
- To fully know the purity and defilement of all beings in all worlds
- To fully know the inherent purity of all worlds
- To fully know all beings' mental inclinations and habitual afflictions
- To fully know all beings' deaths and rebirths
- To fully know all beings' faculties and skillful means
- To fully know all beings' mental activities
- To fully know all beings' wisdom of the three times
- To fully know the equality of all Buddha realms
This is why they generate supreme bodhicitta."
「佛子！復置此諭。假使有人，於一念頃，能過東方阿僧祇世界；念念如是，盡阿僧祇劫，此諸世界無有能得知其邊際。又第二人，於一念頃，能過前人阿僧祇劫所過世界；如是，亦盡阿僧祇劫。次第展轉，乃至第十。南、西、北方，四維、上、下，亦復如是。佛子！此十方中，凡有百人，一一如是過諸世界，是諸世界可知邊際；菩薩初發阿耨多羅三藐三菩提心所有善根，無有能得知其際者。何以故？佛子！菩薩不齊限，但為往爾所世界得了知故，發菩提心；為了知十方世界故，發菩提心。所謂：欲了知妙世界即是麁世界，麁世界即是妙世界；仰世界即是覆世界，覆世界即是仰世界；小世界即是大世界，大世界即是小世界；廣世界即是狹世界，狹世界即是廣世界；一世界即是不可說世界，不可說世界即是一世界；不可說世界入一世界，一世界入不可說世界；穢世界即是淨世界，淨世界即是穢世界。欲知一毛端中，一切世界差別性；一切世界中，一毛端一體性。欲知一世界中出生一切世界，欲知一切世界無體性。欲以一念心盡知一切廣大世界而無障礙故，發阿耨多羅三藐三菩提心。
“Buddhaputra! Setting aside this analogy. Suppose there was someone who could, in a single thought-moment, traverse asaṃkhyeya worlds in the eastern direction; and thought-moment after though-moment goes on like this for asaṃkhyeya kalpas, the boundaries of these worlds being unknowable. Then suppose a second person could, in a single thought-moment, traverse all the worlds that the first person traversed in all those asaṃkhyeya kalpas; and similarly did so for asaṃkhyeya kalpas. This continues in sequence up to a tenth person, and the same applies in the south, west, north, the four intermediate directions, above and below. Buddhaputra! Even if there were a hundred such people in all ten directions, each traversing worlds in this way, the boundaries of these worlds could still be known; but the merit of the initial generation of anuttara-samyak-sambodhi-citta cannot be measured.
Why is this? Buddhaputra! The bodhisattva does not set such limits, but generates bodhicitta to understand all these worlds; generates bodhicitta to understand the worlds in the ten directions. That is:
- To understand that sublime worlds are coarse worlds, and coarse worlds are sublime worlds
- To understand that upward-facing worlds are downward-facing worlds, and downward-facing worlds are upward-facing worlds
- To understand that small worlds are large worlds, and large worlds are small worlds
- To understand that broad worlds are narrow worlds, and narrow worlds are broad worlds
- To understand that one world is ineffable worlds, and ineffable worlds are one world
- To understand that ineffable worlds enter into one world, and one world enters into ineffable worlds
- To understand that defiled worlds are pure worlds, and pure worlds are defiled worlds
They wish to know the different natures of all worlds within a single hair-tip, and the single nature of a hair-tip within all worlds. They wish to know how all worlds are born from one world, and wish to know that all worlds have no inherent nature. Because they wish to completely know all vast worlds in a single thought-moment without obstruction, they generate anuttara-samyak-sambodhi-citta.
「佛子！復置此諭。假使有人，於一念頃，能知東方阿僧祇世界成壞劫數；念念如是，盡阿僧祇劫，此諸劫數無有能得知其邊際。有第二人，於一念頃，能知前人阿僧祇劫所知劫數。如是廣說，乃至第十。南、西、北方，四維、上、下，亦復如是。佛子！此十方阿僧祇世界成壞劫數，可知邊際；菩薩初發阿耨多羅三藐三菩提心功德善根，無有能得知其際者。何以故？菩薩不齊限，但為知爾所世界成壞劫數故，發阿耨多羅三藐三菩提心；為悉知一切世界成壞劫盡無餘故，發阿耨多羅三藐三菩提心。所謂：知長劫與短劫平等，短劫與長劫平等；一劫與無數劫平等，無數劫與一劫平等；有佛劫與無佛劫平等，無佛劫與有佛劫平等；一佛劫中有不可說佛，不可說佛劫中有一佛；有量劫與無量劫平等，無量劫與有量劫平等；有盡劫與無盡劫平等，無盡劫與有盡劫平等；不可說劫與一念平等，一念與不可說劫平等；一切劫入非劫，非劫入一切劫。欲於一念中盡知前際、後際，及現在一切世界成壞劫故，發阿耨多羅三藐三菩提心，是名：初發心大誓莊嚴了知一切劫神通智。
"Buddhaputra! Setting aside this analogy. Suppose someone could, in a single thought-moment, know the number of formative and destructive kalpas of asaṃkhyeya worlds in the eastern direction; and thought-moment after thought-moment like this, for asaṃkhyeya kalpas, the boundaries of these kalpas could not be known. Then suppose a second person could, in a single thought-moment, know all the kalpas that the first person knew throughout those asaṃkhyeya kalpas. This continues in sequence up to a tenth person, and similarly in the south, west, north, the four intermediate directions, above and below. Buddhaputra! Even though the number of formative and destructive kalpas in the ten directions could be known, the merit and roots of goodness from the initial generation of anuttara-samyak-sambodhi-citta cannot be measured.
Why is this? Buddhaputra! The bodhisattva does not set such limits, but generates anuttara-samyak-sambodhi-citta not merely to know the number of formative and destructive kalpas in those worlds, but to completely know without remainder the formative and destructive kalpas of all worlds. That is:
- To know that long kalpas and short kalpas are equal, and short kalpas and long kalpas are equal
- To know that one kalpa and countless kalpas are equal, and countless kalpas and one kalpa are equal
- To know that kalpas with buddhas and kalpas without buddhas are equal, and kalpas without buddhas and kalpas with buddhas are equal
- To know that in one buddha-kalpa there are ineffable buddhas, and in ineffable buddha-kalpas there is one buddha
- To know that measurable kalpas and immeasurable kalpas are equal, and immeasurable kalpas and measurable kalpas are equal
- To know that exhaustible kalpas and inexhaustible kalpas are equal, and inexhaustible kalpas and exhaustible kalpas are equal
- To know that ineffable kalpas and a single thought-moment are equal, and a single thought-moment and ineffable kalpas are equal
- To know that all kalpas enter non-kalpas, and non-kalpas enter all kalpas
Because they wish to completely know in a single thought-moment the past, future, and present formation and destruction kalpas of all worlds, they generate anuttara-samyak-sambodhi-citta. This is called: The supernatural knowledge of understanding all kalpas through the great vows that adorn the initial generation of bodhicitta.
「佛子！復置此諭。假使有人，於一念頃，能知東方阿僧祇世界所有眾生種種差別解；念念如是，盡阿僧祇劫。有第二人，於一念頃，能知前人阿僧祇劫所知眾生諸解差別；如是，亦盡阿僧祇劫。次第展轉，乃至第十。南、西、北方，四維、上、下，亦復如是。佛子！此十方眾生種種差別解，可知邊際；菩薩初發阿耨多羅三藐三菩提心功德善根，無有能得知其際者。何以故？佛子！菩薩不齊限，但為知爾所眾生解故，發阿耨多羅三藐三菩提心；為盡知一切世界所有眾生種種差別解故，發阿耨多羅三藐三菩提心。所謂：欲知一切差別解無邊故，一眾生解、無數眾生解平等故；欲得不可說差別解方便智光明故；欲悉知眾生海各各差別解，盡無餘故；欲悉知過、現、未來，善、不善種種無量解故；欲悉知相似解、不相似解故；欲悉知一切解即是一解，一解即是一切解故；欲得如來解力故；欲悉知有上解、無上解、有餘解、無餘解、等解、不等解差別故；欲悉知有依解、無依解、共解、不共解、有邊解、無邊解、差別解、無差別解、善解、不善解、世間解、出世間解差別故；欲於一切妙解、大解、無量解、正位解中，得如來解脫無障礙智故；欲以無量方便，悉知十方一切眾生界，一一眾生淨解、染解、廣解、略解、細解、麁解，盡無餘故；欲悉知深密解、方便解、分別解、自然解、隨因所起解、隨緣所起解，一切解網悉無餘故，發阿耨多羅三藐三菩提心。
"Buddhaputra! Setting aside this analogy. Suppose someone could, in a single thought-moment, know all the various understandings of sentient beings in asaṃkhyeya worlds in the eastern direction; and thought-moment after thought-moment like this, for asaṃkhyeya kalpas. Then suppose a second person could, in a single thought-moment, know all the various understandings of sentient beings that the first person knew throughout those asaṃkhyeya kalpas. This continues in sequence up to a tenth person, and similarly in the south, west, north, the four intermediate directions, above and below. Buddhaputra! Though the various understandings of sentient beings in the ten directions could be known, the merit and roots of goodness from the initial generation of anuttara-samyak-sambodhi-citta cannot be measured.
Why is this? Buddhaputra! The bodhisattva does not set such limits, but generates anuttara-samyak-sambodhi-citta not merely to know those sentient beings' understandings, but to completely know the various understandings of all sentient beings in all worlds. That is:
- To know that all different understandings are boundless, and that one being's understanding equals countless beings' understandings
- To gain the light of wisdom regarding ineffable different understandings
- To completely know without remainder the different understandings of the ocean of beings
- To completely know the countless good and bad understandings of past, present and future
- To completely know similar and dissimilar understandings
- To know that all understandings are one understanding, and one understanding is all understandings
- To gain the power of the Tathagata's understanding
- To completely know the differences between surpassable and unsurpassable understandings, complete and incomplete understandings, equal and unequal understandings
- To completely know the differences between dependent and independent understandings, shared and unshared understandings, limited and unlimited understandings, differentiated and undifferentiated understandings, wholesome and unwholesome understandings, worldly and transcendent understandings
- To gain the Tathagata's unobstructed wisdom among all subtle, great, immeasurable, and properly positioned understandings
- Through countless skillful means, to completely know without remainder all pure and defiled understandings, broad and narrow understandings, subtle and coarse understandings of each and every being in all worlds
- To completely know without remainder all profound and hidden understandings, expedient understandings, discriminating understandings, natural understandings, and understandings arising from causes and conditions
For these reasons, they generate anuttara-samyak-sambodhi-citta.
「佛子！復置此諭。假使有人，於一念頃，能知東方無數世界一切眾生諸根差別；念念如是，經阿僧祇劫。有第二人，於一念頃，能知前人阿僧祇劫念念所知諸根差別。如是廣說，乃至第十。南、西、北方，四維、上、下，亦復如是。佛子！此十方世界所有眾生諸根差別，可知邊際；菩薩初發阿耨多羅三藐三菩提心功德善根，無有能得知其際者。何以故？菩薩不齊限，但為知爾所世界眾生根故，發阿耨多羅三藐三菩提心；為盡知一切世界中一切眾生根種種差別，廣說乃至，欲盡知一切諸根網故，發阿耨多羅三藐三菩提心。
"Buddhaputra! Setting aside this analogy. Suppose someone could, in a single thought-moment, know all the various faculties of sentient beings in countless worlds in the eastern direction; and thought-moment after thought-moment like this, for asaṃkhyeya kalpas. Then suppose a second person could, in a single thought-moment, know all the various faculties of sentient beings that the first person knew throughout those asaṃkhyeya kalpas. This continues in sequence up to a tenth person, and similarly in the south, west, north, the four intermediate directions, above and below. Buddhaputra! Though the various faculties of sentient beings in the ten directions could be known, the merit and roots of goodness from the initial generation of anuttara-samyak-sambodhi-citta cannot be measured.
Why is this? Buddhaputra! The bodhisattva does not set such limits, but generates anuttara-samyak-sambodhi-citta not merely to know those sentient beings' faculties, but to completely know the various faculties of all sentient beings in all worlds, up to wanting to completely know the entire network of all faculties. For these reasons, they generate anuttara-samyak-sambodhi-citta.
「佛子！復置此諭。假使有人，於一念頃，能知東方無數世界所有眾生種種欲樂；念念如是，盡阿僧祇劫。次第廣說，乃至第十。南、西、北方，四維、上、下，亦復如是。此十方眾生所有欲樂，可知邊際；菩薩初發阿耨多羅三藐三菩提心功德善根，無有能得知其際者。何以故？佛子！菩薩不齊限，但為知爾所眾生欲樂故，發阿耨多羅三藐三菩提心；為盡知一切世界所有眾生種種欲樂，廣說乃至，欲盡知一切欲樂網故，發阿耨多羅三藐三菩提心。
"Buddhaputra! Setting aside this analogy. Suppose someone could, in a single thought-moment, know all the various desires and inclinations of sentient beings in incalculable worlds in the eastern direction; and thought-moment after thought-moment like this, for asaṃkhyeya kalpas. This continues in sequence up to a tenth person, and similarly in the south, west, north, the four intermediate directions, above and below. Buddhaputra! Though the various desires and inclinations of sentient beings in the ten directions could be known, the merit and roots of goodness from the initial generation of anuttara-samyak-sambodhi-citta cannot be measured.
Why is this? Buddhaputra! The bodhisattva does not set such limits, but generates anuttara-samyak-sambodhi-citta not merely to know those sentient beings' desires and inclinations, but to completely know the various desires and inclinations of all sentient beings in all worlds, up to wanting to completely know the entire network of all desires and inclinations. For these reasons, they generate anuttara-samyak-sambodhi-citta.
「佛子！復置此諭。假使有人，於一念頃，能知東方無數世界所有眾生種種方便。如是廣說，乃至第十。南、西、北方，四維、上、下，亦復如是。此十方眾生種種方便，可知邊際；菩薩初發阿耨多羅三藐三菩提心功德善根，無有能得知其際者。何以故？佛子！菩薩不齊限，但為知爾所世界眾生種種方便故，發阿耨多羅三藐三菩提心；為盡知一切世界所有眾生種種方便，廣說乃至，欲盡知一切方便網故，發阿耨多羅三藐三菩提心。
"Buddhaputra! Setting aside this analogy. Suppose someone could, in a single thought-moment, know all the various skillful means of sentient beings in countless worlds in the eastern direction. This continues in sequence up to a tenth person, and similarly in the south, west, north, the four intermediate directions, above and below. Though the various skillful means of sentient beings in the ten directions could be known, the merit and roots of goodness from the initial generation of anuttara-samyak-sambodhi-citta cannot be measured.
Why is this? Buddhaputra! The bodhisattva does not set such limits, but generates anuttara-samyak-sambodhi-citta not merely to know those sentient beings' skillful means, but to completely know the various skillful means of all sentient beings in all worlds, up to wanting to completely know the entire network of all skillful means. For these reasons, they generate anuttara-samyak-sambodhi-citta.
「佛子！復置此諭。假使有人，於一念頃，能知東方無數世界所有眾生種種差別心。廣說乃至，此十方世界所有眾生種種差別心，可知邊際；菩薩初發阿耨多羅三藐三菩提心功德善根，無有能得知其際者。何以故？佛子！菩薩不齊限，但為知爾所眾生心故，發阿耨多羅三藐三菩提心；為悉知盡法界、虛空界無邊眾生種種心，乃至欲盡知一切心網故，發阿耨多羅三藐三菩提心。
"Buddhaputra! Setting aside this analogy. Suppose someone could, in a single thought-moment, know all the various different minds of sentient beings in countless worlds in the eastern direction. [And so on to say that] though the various different minds of sentient beings in the ten directions could be known, the merit and roots of goodness from the initial generation of anuttara-samyak-sambodhi-citta cannot be measured.
Why is this? Buddhaputra! The bodhisattva does not set such limits, but generates anuttara-samyak-sambodhi-citta not merely to know those sentient beings' minds, but to completely know the various minds of boundless sentient beings throughout the dharma realm and space realm, up to wanting to completely know the entire network of all minds. For these reasons, they generate anuttara-samyak-sambodhi-citta."
「佛子！復置此諭。假使有人，於一念頃，能知東方無數世界所有眾生種種差別業。廣說乃至，此十方眾生種種差別業，可知邊際；菩薩初發阿耨多羅三藐三菩提心善根邊際，不可得知。何以故？佛子！菩薩不齊限，但為知爾所眾生業故，發阿耨多羅三藐三菩提心；欲悉知三世一切眾生業，乃至欲悉知一切業網故，發阿耨多羅三藐三菩提心。
"Buddhaputra! Setting aside this analogy. Suppose someone could, in a single thought-moment, know all the various different kinds of karma of sentient beings in countless worlds in the eastern direction. [And so on to say that] though the various different kinds of karma of sentient beings in the ten directions could be known, the boundaries of the roots of goodness from the initial generation of anuttara-samyak-sambodhi-citta cannot be measured.
Why is this? Buddhaputra! The bodhisattva does not set such limits, but generates anuttara-samyak-sambodhi-citta not merely to know those sentient beings' karma, but because they wish to completely know the karma of all sentient beings in the three times, up to wanting to completely know the entire network of all karma. For these reasons, they generate anuttara-samyak-sambodhi-citta."
「佛子！復置此諭。假使有人，於一念頃，能知東方無數世界所有眾生種種煩惱；念念如是，盡阿僧祇劫，此諸煩惱種種差別，無有能得知其邊際。有第二人，於一念頃，能知前人阿僧祇劫所知眾生煩惱差別；如是，復盡阿僧祇劫。次第廣說，乃至第十。南、西、北方，四維、上、下，亦復如是。佛子！此十方眾生煩惱差別，可知邊際；菩薩初發阿耨多羅三藐三菩提心善根邊際，不可得知。何以故？佛子！菩薩不齊限，但為知爾所世界眾生煩惱故，發阿耨多羅三藐三菩提心；為盡知一切世界所有眾生煩惱差別故，發阿耨多羅三藐三菩提心。所謂：欲盡知輕煩惱、重煩惱、眠煩惱、起煩惱，一一眾生無量煩惱種種差別、種種覺觀，淨治一切諸雜染故；欲盡知依無明煩惱、愛相應煩惱，斷一切諸有趣煩惱結故；欲盡知貪分煩惱、瞋分煩惱、癡分煩惱、等分煩惱，斷一切煩惱根本故；欲悉知我煩惱、我所煩惱、我慢煩惱，覺悟一切煩惱盡無餘故；欲悉知從顛倒分別生根本煩惱、隨煩惱，因身見生六十二見，調伏一切煩惱故；欲悉知蓋煩惱、障煩惱，發大悲救護心，斷一切煩惱網，令一切智性清淨故，發阿耨多羅三藐三菩提心。
"Buddhaputra! Setting aside this analogy. Suppose someone could, in a single thought-moment, know all the various afflictions of sentient beings in countless worlds in the eastern direction; and thought-moment after thought-moment like this, for asaṃkhyeya kalpas, the boundaries of these various afflictions could not be known. Then suppose a second person could, in a single thought-moment, know all the various afflictions of sentient beings that the first person knew throughout those asaṃkhyeya kalpas; and similarly for asaṃkhyeya kalpas. This continues in sequence up to a tenth person, and similarly in the south, west, north, the four intermediate directions, above and below. Buddhaputra! Though the various afflictions of sentient beings in the ten directions could be known, the boundaries of the roots of goodness from the initial generation of anuttara-samyak-sambodhi-citta cannot be measured.
Why is this? Buddhaputra! The bodhisattva does not set such limits, but generates anuttara-samyak-sambodhi-citta not merely to know those sentient beings' afflictions, but to completely know the various afflictions of all sentient beings in all worlds. That is:
- To completely know light afflictions, heavy afflictions, dormant afflictions, and arising afflictions - the various different kinds of countless afflictions and various thoughts and contemplations of each sentient being, in order to purify all defilements
- To completely know afflictions dependent on ignorance and afflictions associated with craving, in order to cut off all the bonds of afflictions leading to existence
- To completely know afflictions of desire, afflictions of anger, afflictions of delusion, and equally mixed afflictions, in order to cut off all roots of afflictions
- To completely know afflictions of self, afflictions of possessiveness, and afflictions of pride, in order to awaken to the complete exhaustion of all afflictions
- To completely know fundamental afflictions and secondary afflictions born from inverted differentiation, and the sixty-two views born from the view of body, in order to tame all afflictions
- To completely know covering afflictions and obstructing afflictions, giving rise to the mind of great compassion and protection, cutting off all nets of afflictions, in order to purify the nature of omniscience - for these reasons, they generate anuttara-samyak-sambodhi-citta.
「佛子！復置此諭。假使有人，於一念頃，以諸種種上味飲食、香華、衣服、幢幡、傘蓋，及僧伽藍、上妙宮殿、寶帳、網幔，種種莊嚴師子之座及眾妙寶，供養東方無數諸佛，及無數世界所有眾生，恭敬尊重，禮拜讚歎，曲躬瞻仰，相續不絕，經無數劫。又勸彼眾生，悉令如是供養於佛。至佛滅後，各為起塔。其塔高廣，無數世界眾寶所成種種莊嚴。一一塔中，各有無數如來形像，光明遍照無數世界，經無數劫。南、西、北方，四維、上、下，亦復如是。佛子！於汝意云何，此人功德寧為多不？」
"Buddhaputra! Setting aside this analogy. Suppose someone could, in a single thought-moment, make offerings of various kinds of fine food and drink, flowers and incense, clothing, banners, parasols, monasteries, magnificent palaces, jeweled canopies, net curtains, variously adorned lion thrones and precious jewels to innumerable Buddhas in the eastern direction and to all beings in innumerable worlds, paying respect and homage, bowing and praising, gazing up with reverence, continuously without interruption, for innumerable kalpas. And they also encouraged those beings to make such offerings to the Buddhas. After the Buddhas' extinction, they built stupas for each one. These stupas were vast and high, made of countless precious substances from innumerable worlds with various adornments. In each stupa were countless images of the Tathagatas, their light illuminating innumerable worlds, for innumerable kalpas. And similarly in the south, west, north, the four intermediate directions, above and below. Buddhaputra! What do you think - would this person's merit be great?"
天帝言：「是人功德，唯佛乃知，餘無能測。」
Śakra replied: "This person's merit could only be known by the Buddha - no one else could measure it."
「佛子！此人功德比菩薩初發心功德，百分不及一，千分不及一，百千分不及一，乃至優波尼沙陀分亦不及一。
"Buddhaputra! This person's merit compared to the merit of the initial generation of bodhicitta does not equal one hundredth, one thousandth, one hundred thousandth, nor even an upanishad fraction."
「佛子！復置此諭。假使復有第二人，於一念中，能作前人及無數世界所有眾生無數劫中供養之事；念念如是，以無量種供養之具，供養無量諸佛如來，及無量世界所有眾生，經無量劫。其第三人，乃至第十人，皆亦如是，於一念中能作前人所有供養；念念如是，以無邊、無等、不可數、不可稱、不可思、不可量、不可說、不可說不可說供養之具，供養無邊乃至不可說不可說諸佛，及爾許世界所有眾生，經無邊乃至不可說不可說劫。至佛滅後，各為起塔，其塔高廣。乃至住劫，亦復如是。佛子！此前功德比菩薩初發心功德，百分不及一，千分不及一，百千分不及一，乃至優波尼沙陀分亦不及一。何以故？佛子！菩薩摩訶薩不齊限，但為供養爾所佛故，發阿耨多羅三藐三菩提心；為供養盡法界、虛空界，不可說不可說十方無量去、來、現在所有諸佛故，發阿耨多羅三藐三菩提心。發是心已，能知前際一切諸佛始成正覺及般涅槃，能信後際一切諸佛所有善根，能知現在一切諸佛所有智慧。彼諸佛所有功德，此菩薩能信、能受、能修、能得、能知、能證、能成就，能與諸佛平等一性。何以故？此菩薩為不斷一切如來種性故，發心；為充遍一切世界故，發心；為度脫一切世界眾生故，發心；為悉知一切世界成壞故，發心；為悉知一切眾生垢淨故，發心；為悉知一切世界三有清淨故，發心；為悉知一切眾生心樂煩惱習氣故，發心；為悉知一切眾生死此生彼故，發心；為悉知一切眾生諸根方便故，發心；為悉知一切眾生心行故，發心；為悉知一切眾生三世智故，發心。以發心故，常為三世一切諸佛之所憶念，當得三世一切諸佛無上菩提；即為三世一切諸佛與其妙法，即與三世一切諸佛體性平等；已修三世一切諸佛助道之法，成就三世一切諸佛力、無所畏；莊嚴三世一切諸佛不共佛法，悉得法界一切諸佛說法智慧。何以故？以是發心，當得佛故。應知此人即與三世諸佛同等，即與三世諸佛如來境界平等，即與三世諸佛如來功德平等，得如來一身、無量身究竟平等真實智慧。纔發心時，即為十方一切諸佛所共稱歎，即能說法教化調伏一切世界所有眾生，即能震動一切世界，即能光照一切世界，即能息滅一切世界諸惡道苦，即能嚴淨一切國土，即能於一切世界中示現成佛，即能令一切眾生皆得歡喜，即能入一切法界性，即能持一切佛種性，即能得一切佛智慧光明。此初發心菩薩，不於三世少有所得。所謂：若諸佛，若諸佛法；若菩薩，若菩薩法；若獨覺，若獨覺法；若聲聞，若聲聞法；若世間，若世間法；若出世間，若出世間法；若眾生，若眾生法。唯求一切智；於諸法界，心無所著。」
"Buddhaputra! Setting aside this analogy. Suppose there was a second person who could, in a single thought-moment, perform all the offerings that the first person and all beings in countless worlds made throughout countless kalpas; and thought-moment after thought-moment like this, making immeasurable kinds of offerings to immeasurable Tathagatas and all beings in immeasurable worlds, for immeasurable kalpas. Then from a third person up to a tenth person, each could likewise in a single thought-moment perform all the offerings of the previous person; and thought-moment after thought-moment like this, making boundless, incomparable, innumerable, immeasurable, unthinkable, ineffable offerings to boundless up to ineffably ineffable Buddhas and beings in those worlds, for boundless up to ineffably ineffable kalpas. And after the Buddhas' extinction, they built vast stupas that remained for an eon. Buddhaputra! All this merit compared to the merit of initially generating bodhicitta does not equal one hundredth, one thousandth, one hundred thousandth, nor even an upanishad fraction.
Why is this? Buddhaputra! The bodhisattva mahasattva does not set such limits, but generates anuttara-samyak-sambodhi-citta not merely to make offerings to those Buddhas, but to make offerings to all Buddhas of the past, present and future throughout the dharma realm and space realm in the ineffably ineffable ten directions. Having generated this mind, they can know all Buddhas of the past from their initial enlightenment to their parinirvana, can have faith in all future Buddhas' roots of goodness, and can know all present Buddhas' wisdom. All the merits that those Buddhas possess, this bodhisattva can believe in, receive, cultivate, attain, know, realize, accomplish, and become equal in nature with all Buddhas.
Why? This bodhisattva generates bodhicitta:
- To ensure the Tathagata's lineage is not cut off
- To pervade all worlds
- To liberate all beings in all worlds
- To fully know the formation and destruction of all worlds
- To fully know the purity and defilement of all beings
- To fully know the purity of the three realms of existence in all worlds
- To fully know all beings' mental inclinations and habitual afflictions
- To fully know all beings' deaths and rebirths
- To fully know all beings' faculties and skillful means
- To fully know all beings' mental activities
- To fully know all beings' wisdom of the three times
By generating this mind, they are always remembered by all Buddhas of the three times, will attain the unsurpassed enlightenment of all Buddhas of the three times; they receive the wonderful Dharma from all Buddhas of the three times, become equal in nature with all Buddhas of the three times; they have cultivated all auxiliary practices of all Buddhas of the three times, accomplished all powers and fearlessnesses of all Buddhas of the three times; they adorn all unique Buddha-dharmas of all Buddhas of the three times, and attain all wisdom of expounding the Dharma of all Buddhas throughout the dharma realm.
Why? Because by generating this mind, they will become a Buddha. One should know that such a person is equal to all Buddhas of the three times, equal to all Tathagatas' realms, equal to all Tathagatas' merits, attaining the Tathagata's ultimate true wisdom of one body and countless bodies. As soon as they generate this mind, they are praised by all Buddhas in the ten directions, can teach and tame all beings in all worlds, can shake all worlds, can illuminate all worlds, can eliminate the suffering of evil destinies in all worlds, can purify all lands, can manifest attaining Buddhahood in all worlds, can bring joy to all beings, can enter the nature of all dharma realms, can uphold all Buddha lineages, and can attain the light of all Buddha wisdom.
This bodhisattva who has initially generated bodhicitta does not attain anything in the three times - whether it be Buddhas or Buddha-dharmas, bodhisattvas or bodhisattva-dharmas, pratyekabuddhas or pratyekabuddha-dharmas, sravakas or sravaka-dharmas, worldly or world-transcending dharmas, beings or beings' dharmas. They only seek omniscience; in all dharma realms, their mind has no attachments.
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。雨眾天華、天香、天末香、天華鬘、天衣、天寶、天莊嚴具，作天妓樂，放天光明及天音聲。
At that time, by the Buddha's spiritual power, worlds as numerous as the atoms in ten thousand buddha-lands in each of the ten directions experienced six kinds of shaking: moving, universally moving, equally universally moving; rising, universally rising, equally universally rising; surging, universally surging, equally universally surging; trembling, universally trembling, equally universally trembling; roaring, universally roaring, equally universally roaring; striking, universally striking, equally universally striking. There rained down heavenly flowers, heavenly incense, heavenly powdered incense, heavenly flower garlands, heavenly robes, heavenly jewels, and heavenly ornaments, while heavenly music played and heavenly lights and sounds were released.
是時，十方各過十佛剎微塵數世界外，有萬佛剎微塵數佛，同名：法慧，各現其身，在法慧菩薩前作如是言：「善哉！善哉！法慧！汝於今者，能說此法；我等十方各萬佛剎微塵數佛，亦說是法；一切諸佛，悉如是說。汝說此法時，有萬佛剎微塵數菩薩發菩提心。我等今者，悉授其記，於當來世過千不可說無邊劫，同一劫中而得作佛，出興於世，皆號：清淨心如來，所住世界各各差別。我等悉當護持此法，令未來世一切菩薩，未曾聞者皆悉得聞。如此娑婆世界四天下須彌頂上說如是法，令諸眾生聞已受化；如是十方百千億那由他無數、無量、無邊、無等、不可數、不可稱、不可思、不可量、不可說，盡法界、虛空界，諸世界中亦說此法教化眾生。其說法者，同名：法慧；悉以佛神力故，世尊本願力故，為欲顯示佛法故，為以智光普照故，為欲開闡實義故，為令證得法性故，為令眾會悉歡喜故，為欲開示佛法因故，為得一切佛平等故，為了法界無有二故，說如是法。」
At that time, beyond worlds as numerous as the atoms in ten buddha-lands in each direction, there were Buddhas as numerous as the atoms in ten thousand buddha-lands, all named Dharma Wisdom, who manifested their bodies before Dharma Wisdom Bodhisattva and said: "Excellent! Excellent! Dharma Wisdom! You are now able to expound this Dharma. We, Buddhas as numerous as the atoms in ten thousand buddha-lands in each of the ten directions, also expound this Dharma. All Buddhas expound it thus. When you expounded this Dharma, bodhisattvas as numerous as the atoms in ten thousand buddha-lands generated bodhicitta. We now bestow upon them all the prediction that in a future kalpa, after thousands of ineffable boundless kalpas, they will become Buddhas in the world, all named Tathagata Pure Mind, though their buddha-lands will be different. We shall all protect and uphold this Dharma so that all future bodhisattvas who have not yet heard it will be able to hear it. Just as this Dharma is taught on Mount Sumeru in the four continents of this Saha world to transform beings who hear it, so too is it taught to transform beings throughout all worlds throughout the dharma realm and space realm that are hundreds of thousands of nayutas of countless, immeasurable, boundless, incomparable, innumerable, unreckonable, unthinkable, immeasurable, ineffable numbers. Those who expound this Dharma are all named Dharma Wisdom. Through the Buddha's spiritual power and the World-Honored One's original vows, they expound this Dharma to reveal the Buddha-dharma, to universally illuminate with wisdom light, to elucidate the true meaning, to enable the realization of dharma-nature, to bring joy to all assemblies, to reveal the causes of Buddha-dharma, to attain the equality of all Buddhas, and to understand the non-duality of the dharma realm."
爾時，法慧菩薩普觀盡虛空界十方國土一切眾會，欲悉成就諸眾生故，欲悉淨治諸業果報故，欲悉開顯清淨法界故，欲悉拔除雜染根本故，欲悉增長廣大信解故，欲悉令知無量眾生根故，欲悉令知三世法平等故，欲悉令觀察涅槃界故，欲增長自清淨善根故；承佛威力，即說頌言：
At that time, Dharma Wisdom Bodhisattva observed all assemblies throughout space in the lands of the ten directions. In order to bring all beings to fulfillment, to purify all karmic rewards, to reveal the pure dharma realm, to remove the roots of defilement, to increase vast faith and understanding, to enable knowledge of the faculties of countless beings, to enable knowledge of the equality of dharmas in the three times, to enable contemplation of the realm of nirvana, and to increase his own pure roots of goodness, he received the Buddha's awesome power and spoke verses, saying:
為利世間發大心， 其心普遍於十方， 眾生國土三世法， 佛及菩薩最勝海。
For the benefit of the world they generate great resolve, Their mind pervades throughout the ten directions, [Encompassing] beings, lands, and dharmas of the three times, And the supreme ocean of Buddhas and Bodhisattvas.
究竟虛空等法界， 所有一切諸世間， 如諸佛法皆往詣， 如是發心無退轉。
Ultimate as space and equal to the dharma realm, All the worlds that exist, Like the Buddhas' dharmas they all visit, Such resolve they generate without regression.
慈念眾生無暫捨， 離諸惱害普饒益， 光明照世為所歸， 十力護念難思議。
With kindness they think of beings without momentary abandonment, Free from affliction and harm, universally benefiting, Their light illuminates the world as refuge, The Ten Powers' protection is inconceivable.
十方國土悉趣入， 一切色形皆示現， 如佛福智廣無邊， 隨順修因無所著。
They enter all lands in the ten directions, Manifesting all forms and appearances, Like the Buddha's merit and wisdom, vast without bounds, Following causes in cultivation without attachment.
有剎仰住或傍覆， 麁妙廣大無量種， 菩薩一發最上心， 悉能往詣皆無礙。
There are lands facing upward or sideways inverted, Coarse and sublime, vast and great of countless kinds, When bodhisattvas first generate supreme resolve, They can visit them all without obstruction.
菩薩勝行不可說， 皆勤修習無所住， 見一切佛常欣樂， 普入於其深法海。
The bodhisattvas' supreme practices are ineffable, All diligently cultivated without abiding, Seeing all Buddhas they constantly rejoice, Universally entering their profound dharma ocean.
哀愍五趣諸群生， 令除垢穢普清淨， 紹隆佛種不斷絕， 摧滅魔宮無有餘。
With compassion for beings in the five destinies, Causing them to remove defilements and become universally pure, Continuing the Buddha's lineage without interruption, Crushing all demon palaces without remainder.
已住如來平等性， 善修微妙方便道， 於佛境界起信心， 得佛灌頂心無著。
Already dwelling in the Tathagata's equal nature, Skillfully cultivating the subtle path of skillful means, Generating faith in the Buddha's realm, Receiving the Buddha's anointment with unattached mind.
兩足尊所念報恩， 心如金剛不可沮， 於佛所行能照了， 自然修習菩提行。
At the Two-legged Honored One they think to repay kindness, Their mind like vajra cannot be destroyed, Able to illuminate the Buddha's practices, Naturally cultivating the path of bodhi.
諸趣差別想無量， 業果及心亦非一， 乃至根性種種殊， 一發大心悉明見。
The various destinies' different thoughts are measureless, Karmic fruits and minds are also not one, Even up to the various different faculties, With one generation of great resolve they all clearly see.
其心廣大等法界， 無依無變如虛空， 趣向佛智無所取， 諦了實際離分別。
Their mind vast as the dharma realm, Without support or change like space, Moving toward Buddha's wisdom without grasping, Understanding reality free from discrimination.
知眾生心無生想， 了達諸法無法想， 雖普分別無分別， 億那由剎皆往詣。
Knowing beings' minds without notion of birth, Understanding dharmas without notion of dharmas, Though universally discriminating, there is no discrimination, Visiting billions of worlds.
無量諸佛妙法藏， 隨順觀察悉能入， 眾生根行靡不知， 到如是處如世尊。
The countless Buddhas' wondrous treasury of Dharma, They can enter through harmonious contemplation, Nothing unknown of beings' faculties and practices, Reaching such states like the World-Honored One.
清淨大願恒相應， 樂供如來不退轉， 人天見者無厭足， 常為諸佛所護念。
Always united with pure great vows, Delighting in making offerings to Tathagatas without regression, Gods and humans never tire of seeing them, Always protected and remembered by all Buddhas.
其心清淨無所依， 雖觀深法而不取， 如是思惟無量劫， 於三世中無所著。
Their mind pure without dependence, Though observing profound dharmas, they do not grasp, Thus contemplating for countless kalpas, Unattached throughout the three times.
其心堅固難制沮， 趣佛菩提無障礙， 志求妙道除蒙惑， 周行法界不告勞。
Their mind firm and indestructible, Moving toward bodhi without obstruction, Aspiring to the wondrous path, removing delusion, Traveling throughout the dharma realm untiring.
知語言法皆寂滅， 但入真如絕異解， 諸佛境界悉順觀， 達於三世心無礙。
Knowing all spoken dharmas are quiescent, Only entering suchness, transcending different understandings, Harmoniously observing all Buddha realms, Comprehending the three times without mental obstruction.
菩薩始發廣大心， 即能遍往十方剎， 法門無量不可說， 智光普照皆明了。
When bodhisattvas first generate the vast mind, They can immediately visit all lands in the ten directions, With immeasurable, ineffable dharma gates, Their wisdom light universally illuminating all with clarity.
大悲廣度最無比， 慈心普遍等虛空， 而於眾生不分別， 如是清淨遊於世。
Their great compassion's vast liberation is incomparable, Their loving heart pervades everywhere like space, Yet they make no discriminations among beings, Thus purely they travel through the world.
十方眾生悉慰安， 一切所作皆真實， 恒以淨心不異語， 常為諸佛共加護。
They comfort and calm beings in all ten directions, All their actions are true and genuine, Always with pure mind they speak without contradiction, Constantly protected together by all Buddhas.
過去所有皆憶念， 未來一切悉分別， 十方世界普入中， 為度眾生令出離。
They remember all that existed in the past, Discriminate everything in the future, Enter universally into worlds in the ten directions, To liberate beings and lead them to freedom.
菩薩具足妙智光， 善了因緣無有疑， 一切迷惑皆除斷， 如是而遊於法界。
Bodhisattvas possess the light of wondrous wisdom, Well understanding causation without doubt, All delusion and confusion completely eliminated, Thus they travel through the dharma realm.
魔王宮殿悉摧破， 眾生翳膜咸除滅， 離諸分別心不動， 善了如來之境界。
They crush all demon kings' palaces, Remove all beings' veils and coverings, Free from discrimination their mind unmoved, Well understanding the Tathagata's realm.
三世疑網悉已除， 於如來所起淨信， 以信得成不動智， 智清淨故解真實。
The net of doubts about the three times all removed, Pure faith arises in the Tathagata, Through faith they attain unshakeable wisdom, Through pure wisdom they understand reality.
為令眾生得出離， 盡於後際普饒益， 長時勤苦心無厭， 乃至地獄亦安受。
To enable beings to gain liberation, They universally benefit until the end of time, Long enduring hardship their mind untiring, Even accepting hell realms with peace.
福智無量皆具足， 眾生根欲悉了知， 及諸業行無不見， 如其所樂為說法。
Merit and wisdom immeasurable and complete, They know all beings' faculties and desires, And see all their karmic actions without exception, Teaching Dharma according to what they delight in.
了知一切空無我， 慈念眾生恒不捨， 以一大悲微妙音， 普入世間而演說。
Understanding all is empty and without self, With kindness thinking of beings, never abandoning them, With one great compassionate and wondrous voice, Universally entering the world to expound.
放大光明種種色， 普照眾生除黑闇， 光中菩薩坐蓮華， 為眾闡揚清淨法。
Emitting great light of various colors, Universally illuminating beings, dispelling darkness, Within the light, bodhisattvas sit on lotus flowers, Expounding the pure Dharma for all.
於一毛端現眾剎， 諸大菩薩皆充滿， 眾會智慧各不同， 悉能明了眾生心。
On a single hair-tip manifesting countless lands, All filled with great bodhisattvas, Each assembly's wisdom different, All able to clearly understand beings' minds.
十方世界不可說， 一念周行無不盡， 利益眾生供養佛， 於諸佛所問深義。
In ineffable worlds in the ten directions, In one thought traveling everywhere without exception, Benefiting beings and making offerings to Buddhas, Asking about profound meanings from all Buddhas.
於諸如來作父想， 為利眾生修覺行， 智慧善巧通法藏， 入深智處無所著。
Regarding all Tathagatas as fathers, Cultivating enlightened practices to benefit beings, With wisdom skillfully penetrating the Dharma treasury, Entering profound wisdom without attachment.
隨順思惟說法界， 經無量劫不可盡， 智雖善入無處所， 無有疲厭無所著。
Following thoughts to explain the dharma realm, Through countless kalpas without exhaustion, Though wisdom skillfully enters without location, Without weariness and without attachment.
三世諸佛家中生， 證得如來妙法身， 普為群生現眾色， 譬如幻師無不作。
Born in the family of all Buddhas of three times, Realizing the Tathagata's wondrous Dharma body, Universally manifesting various forms for all beings, Like a magician creating everything.
或現始修殊勝行， 或現初生及出家， 或現樹下成菩提， 或為眾生示涅槃。
Sometimes manifesting beginning supreme practices, Sometimes manifesting birth and leaving home, Sometimes manifesting enlightenment beneath the tree, Sometimes demonstrating nirvana for beings.
菩薩所住希有法， 唯佛境界非二乘， 身語意想皆已除， 種種隨宜悉能現。
The rare dharmas where bodhisattvas dwell Are only Buddha's realm, not for the two vehicles, All body, speech and mind concepts removed, They can manifest all kinds according to circumstances.
菩薩所得諸佛法， 眾生思惟發狂亂， 智入實際心無礙， 普現如來自在力。
The Buddha-dharmas that bodhisattvas attain Drive beings mad when they try to conceive them, Their wisdom enters reality without obstruction, Universally manifesting the Tathagata's sovereign power.
此於世間無與等， 何況復增殊勝行， 雖未具足一切智， 已獲如來自在力。
This is unequaled in the world, How much more their increasing supreme practices, Though not yet perfected in omniscience, They have already gained the Tathagata's sovereign power.
已住究竟一乘道， 深入微妙最上法， 善知眾生時非時， 為利益故現神通。
Already dwelling in the ultimate One Vehicle path, Deeply entered into the subtle supreme dharma, Well knowing beings' right and wrong times, Manifesting spiritual powers for their benefit.
分身遍滿一切剎， 放淨光明除世闇， 譬如龍王起大雲， 普雨妙雨悉充洽。
Their division bodies fill all lands, Emitting pure light dispelling worldly darkness, Like the Dragon King raising great clouds, Universally raining wondrous rain, thoroughly saturating all.
觀察眾生如幻夢， 以業力故常流轉， 大悲哀愍咸救拔， 為說無為淨法性。
Observing beings as like illusions and dreams, Due to karma's power constantly flowing and turning, With great compassion pitying and saving all, Teaching them the unconditioned pure dharma nature.
佛力無量此亦然， 譬如虛空無有邊， 為令眾生得解脫， 億劫勤修而不倦。
The Buddha's power is boundless, just like this, Like space without any limits, To enable beings to gain liberation, Diligently cultivating for billions of kalpas without weariness.
種種思惟妙功德， 善修無上第一業， 於諸勝行恒不捨， 專念生成一切智。
Contemplating various wondrous merits, Skillfully cultivating the supreme unsurpassed practice, Never abandoning the supreme practices, Single-mindedly giving rise to omniscience.
一身示現無量身， 一切世界悉周遍， 其心清淨無分別， 一念難思力如是。
One body manifesting countless bodies, Pervading all worlds everywhere, Their mind pure without discrimination, Such is the inconceivable power in a single thought.
於諸世間不分別， 於一切法無妄想， 雖觀諸法而不取， 恒救眾生無所度。
Making no discriminations in all worlds, No delusive thoughts about any dharmas, Though observing dharmas, they do not grasp them, Always saving beings without anything to save.
一切世間唯是想， 於中種種各差別， 知想境界險且深， 為現神通而救脫。
All worlds are merely conception, Within which are various differences, Knowing the realm of conception is perilous and profound, They manifest spiritual powers to save and liberate.
譬如幻師自在力， 菩薩神變亦如是， 身遍法界及虛空， 隨眾生心靡不見。
Like a magician's sovereign power, The bodhisattva's spiritual transformations are also thus, Their body pervading the dharma realm and space, Seen by all beings according to their minds.
能所分別二俱離， 雜染清淨無所取， 若縛若解智悉忘， 但願普與眾生樂。
Free from both subject and object discrimination, Not grasping at either defilement or purity, Forgetting all wisdom of bondage and liberation, Only wishing to universally give joy to beings.
一切世間唯想力， 以智而入心無畏， 思惟諸法亦復然， 三世推求不可得。
All worlds are merely the power of conception, Entering with wisdom, the mind is fearless, Contemplating all dharmas is also thus, Seeking in the three times, nothing can be found.
能入過去畢前際， 能入未來畢後際， 能入現在一切處， 常勤觀察無所有。
Able to enter the past to its ultimate limit, Able to enter the future to its final end, Able to enter all places in the present, Always diligently observing that nothing exists.
隨順涅槃寂滅法， 住於無諍無所依， 心如實際無與等， 專向菩提永不退。
Following the quiescent dharma of nirvana, Dwelling without contention and without dependence, Mind like true suchness without equal, Single-mindedly toward bodhi never retreating.
修諸勝行無退怯， 安住菩提不動搖， 佛及菩薩與世間， 盡於法界皆明了。
Cultivating supreme practices without timidity, Securely dwelling in bodhi without wavering, Buddhas and bodhisattvas and the world, Throughout the dharma realm all clearly understood.
欲得最勝第一道， 為一切智解脫王， 應當速發菩提心， 永盡諸漏利群生。
Wishing to attain the supreme and foremost path, To become the king of liberation with all-knowledge, One should quickly generate bodhicitta, Forever ending all outflows to benefit beings.
趣向菩提心清淨， 功德廣大不可說， 為利眾生故稱述， 汝等諸賢應善聽。
Moving toward bodhi with pure mind, Merit vast and beyond expression, For beings' benefit this is proclaimed, All you worthy ones should listen well.
無量世界盡為塵， 一一塵中無量剎， 其中諸佛皆無量， 悉能明見無所取。
Countless worlds all become dust, In each dust mote are countless lands, The Buddhas within them are also countless, All clearly seen without grasping.
善知眾生無生想， 善知言語無語想， 於諸世界心無礙， 悉善了知無所著。
Well knowing beings without notion of birth, Well knowing speech without notion of words, Among all worlds the mind unobstructed, All well understood without attachment.
其心廣大如虛空， 於三世事悉明達， 一切疑惑皆除滅， 正觀佛法無所取。
Their mind vast as space, Understanding all matters of the three times, All doubts and confusion eliminated, Rightly observing Buddha-dharma without grasping.
十方無量諸國土， 一念往詣心無著， 了達世間眾苦法， 悉住無生真實際。
In countless lands of the ten directions, In one thought visiting with unattached mind, Understanding all suffering dharmas of the world, All dwelling in the unborn true reality.
無量難思諸佛所， 悉往彼會而覲謁， 常為上首問如來， 菩薩所修諸願行。
At countless inconceivable Buddha assemblies, Going to all gatherings to pay homage, Always as a leader questioning the Tathagata About the vows and practices bodhisattvas cultivate.
心常憶念十方佛， 而無所依無所取， 恒勸眾生種善根， 莊嚴國土令清淨。
Mind always mindful of Buddhas in ten directions, Yet without dependence or grasping, Always encouraging beings to plant roots of goodness, Adorning lands to make them pure.
一切眾生三有處， 以無礙眼咸觀察， 所有習性諸根解， 無量無邊悉明見。
In all beings' three realms of existence, With unobstructed eye observing all, All their habitual natures and faculties' understanding, Measureless and boundless, all clearly seen.
眾生心樂悉了知， 如是隨宜為說法， 於諸染淨皆通達， 令彼修治入於道。
Knowing all beings' mental delights, Thus according to circumstances teaching Dharma, Penetrating all purity and defilement, Causing them to cultivate and enter the path.
無量無數諸三昧， 菩薩一念皆能入， 於中想智及所緣， 悉善了知得自在。
Countless immeasurable samadhis, Bodhisattvas in one thought can enter all, Within them, conceptual wisdom and objects, All well understood, attaining mastery.
菩薩獲此廣大智， 疾向菩提無所礙， 為欲利益諸群生， 處處宣揚大人法。
Bodhisattvas attaining this vast wisdom Swiftly move toward bodhi without obstruction, Wishing to benefit all beings, Everywhere proclaiming the Dharma of great beings.
善知世間長短劫， 一月半月及晝夜， 國土各別性平等， 常勤觀察不放逸。
Well knowing the long and short kalpas of the world, Months, fortnights, and days and nights, Though lands are different, their nature is equal, Always diligently observing without negligence.
普詣十方諸世界， 而於方處無所取， 嚴淨國土悉無餘， 亦不曾生淨分別。
Universally visiting worlds in the ten directions, Yet without grasping at directions or places, Purely adorning lands without remainder, Never giving rise to discriminations of purity.
眾生是處若非處， 及以諸業感報別， 隨順思惟入佛力， 於此一切悉了知。
Beings' right and wrong situations, And their various karmic retributions, Following thoughts to enter Buddha's powers, Understanding all of these completely.
一切世間種種性， 種種所行住三有， 利根及與中下根， 如是一切咸觀察。
All worldly various natures, Various practices dwelling in the three existences, Sharp faculties and medium and dull faculties, All of these they thoroughly observe.
淨與不淨種種解， 勝劣及中悉明見， 一切眾生至處行， 三有相續皆能說。
Pure and impure various understandings, Superior, inferior and middle all clearly seen, All beings' places and practices, The continuity of three existences they can explain.
禪定解脫諸三昧， 染淨因起各不同， 及以先世苦樂殊， 淨修佛力咸能見。
Meditation, liberation and all samadhis, Their pure and defiled causes each different, And the different sufferings and pleasures of past lives, Through purely cultivating Buddha's powers they can all see.
眾生業惑續諸趣， 斷此諸趣得寂滅， 種種漏法永不生， 并其習種悉了知。
Beings' karma and delusion continue the destinies, Breaking these destinies attains quiescence, Various outflow dharmas never arise again, And their habitual seeds are all understood.
如來煩惱皆除盡， 大智光明照於世， 菩薩於佛十力中， 雖未證得亦無疑。
The Tathagata's afflictions all eliminated, Great wisdom light illuminating the world, Bodhisattvas regarding the Buddha's ten powers, Though not yet realized, have no doubts.
菩薩於一毛孔中， 普現十方無量剎， 或有雜染或清淨， 種種業作皆能了。
Within a single hair-pore bodhisattvas Universally manifest countless lands in ten directions, Some defiled and some pure, All their various karmic activities they can understand.
一微塵中無量剎， 無量諸佛及佛子， 諸剎各別無雜亂， 如一一切悉明見。
In a single dust mote countless lands, Countless Buddhas and Buddha's children, Each land distinct without confusion, Like one, all are clearly seen.
於一毛孔見十方， 盡虛空界諸世間， 無有一處空無佛， 如是佛剎悉清淨。
In a single hair-pore seeing ten directions, Throughout space all worlds, Not one place empty without Buddha, All these Buddha-lands completely pure.
於毛孔中見佛剎， 復見一切諸眾生， 三世六趣各不同， 晝夜月時有縛解。
Within a hair-pore seeing Buddha-lands, Also seeing all sentient beings, Three times' six destinies each different, Day and night, months, with bondage and liberation.
如是大智諸菩薩， 專心趣向法王位， 於佛所住順思惟， 而獲無邊大歡喜。
Such great wisdom bodhisattvas, Single-mindedly moving toward the Dharma King's position, Harmoniously contemplating the Buddha's dwelling, Thus gaining boundless great joy.
菩薩分身無量億， 供養一切諸如來， 神通變現勝無比， 佛所行處皆能住。
Bodhisattvas divide into countless billion bodies, Making offerings to all Tathagatas, Spiritual transformations supreme without compare, Able to dwell wherever Buddhas practice.
無量佛所皆鑽仰， 所有法藏悉耽味， 見佛聞法勤修行， 如飲甘露心歡喜。
At countless Buddha places they deeply revere, All Dharma treasuries they fully savor, Seeing Buddhas and hearing Dharma, diligently cultivating, Like drinking sweet dew their hearts rejoice.
已獲如來勝三昧， 善入諸法智增長， 信心不動如須彌， 普作群生功德藏。
Already attained the Tathagata's supreme samadhi, Skillfully entering all dharmas with growing wisdom, Faith unmovable like Mount Sumeru, Universally becoming a treasury of merit for all beings.
慈心廣大遍眾生， 悉願疾成一切智， 而恒無著無依處， 離諸煩惱得自在。
Loving heart vast and pervading all beings, All wishing to quickly attain all-knowledge, Yet always without attachment or dependence, Free from afflictions, attaining liberation.
哀愍眾生廣大智， 普攝一切同於己， 知空無相無真實， 而行其心不懈退。
With compassionate wisdom pitying beings, Universally embracing all as oneself, Knowing emptiness, signlessness, and non-reality, Yet practicing with mind unwearied.
菩薩發心功德量， 億劫稱揚不可盡， 以出一切諸如來， 獨覺聲聞安樂故。
The measure of merit from the bodhisattva's initial resolve, Cannot be exhausted by praise through billions of kalpas, Because it gives rise to all Tathagatas, And the peace of pratyekabuddhas and sravakas.
十方國土諸眾生， 皆悉施安無量劫， 勸持五戒及十善， 四禪四等諸定處，
To beings in lands of the ten directions, All giving peace for immeasurable kalpas, Encouraging the five precepts and ten good deeds, The four dhyanas, four immeasurables, and all states of concentration.
復於多劫施安樂， 令斷諸惑成羅漢； 彼諸福聚雖無量， 不與發心功德比。
Again for many kalpas giving peace and joy, Causing them to end delusions and become arhats; Though their accumulated merits are immeasurable, They cannot compare to the merit of generating bodhicitta.
又教億眾成緣覺， 獲無諍行微妙道， 以彼而校菩提心， 算數譬諭無能及。
Further teaching billions to become pratyekabuddhas, Attaining the subtle path of non-contention, Yet compared to bodhicitta, No calculation or analogy can reach it.
一念能過塵數剎， 如是經於無量劫， 此諸剎數尚可量， 發心功德不可知。
In one thought can traverse lands as numerous as atoms, Continuing thus for immeasurable kalpas, Though these lands' number could still be measured, The merit of generating bodhicitta cannot be known.
過去未來及現在， 所有劫數無邊量， 此諸劫數猶可知， 發心功德無能測。
Past, future, and present, The number of kalpas boundless and immeasurable, Though these kalpas could still be known, The merit of generating bodhicitta cannot be fathomed.
以菩提心遍十方， 所有分別靡不知， 一念三世悉明達， 利益無量眾生故。
With bodhicitta pervading the ten directions, All discriminations are known without exception, In one thought clearly understanding the three times, For benefiting countless beings.
十方世界諸眾生， 欲解方便意所行， 及以虛空際可測， 發心功德難知量。
All beings in worlds of ten directions, Their desires, skillful means, and mental activities, Even the limits of space could be measured, But the merit of generating bodhicitta is hard to gauge.
菩薩志願等十方， 慈心普洽諸群生， 悉使修成佛功德， 是故其力無邊際。
Bodhisattvas' aspirations equal the ten directions, Their loving heart pervading all beings, Causing all to cultivate Buddha's merit, Thus their power has no bounds.
眾生欲解心所樂， 諸根方便行各別， 於一念中悉了知， 一切智智心同等。
Beings' desires and mental delights, Their various faculties, means and practices, All known in a single thought, Equal to the mind of omniscience.
一切眾生諸惑業， 三有相續無暫斷， 此諸邊際尚可知， 發心功德難思議。
All beings' delusions and karma, The three existences continue without pause, Though these limits could be known, The merit of generating bodhicitta is inconceivable.
發心能離業煩惱， 供養一切諸如來， 業惑既離相續斷， 普於三世得解脫。
Generating resolve can leave behind karma and afflictions, Making offerings to all Tathagatas, Once karma and delusion cease and continuity breaks, Universal liberation throughout the three times.
一念供養無邊佛， 亦供無數諸眾生， 悉以香華及妙鬘， 寶幢幡蓋上衣服，
In one thought making offerings to boundless Buddhas, And also to countless beings, All with incense, flowers and wondrous Jeweled banners, pennants, canopies and fine clothing.
美食珍座經行處， 種種宮殿悉嚴好， 毘盧遮那妙寶珠， 如意摩尼發光耀。
Fine food, precious seats and walking places, Various palaces all beautifully adorned, Vairocana's wondrous jewels, And wish-fulfilling mani gems radiating light.
念念如是持供養， 經無量劫不可說； 其人福聚雖復多， 不及發心功德大。
Thought after thought making such offerings, For ineffable immeasurable kalpas; Though such a person's merit would be great, It cannot match the merit of generating bodhicitta.
所說種種眾譬諭， 無有能及菩提心， 以諸三世人中尊， 皆從發心而得生。
Of all the various analogies spoken, None can equal bodhicitta, For all the honored ones of the three times Are born from generating this resolve.
發心無礙無齊限， 欲求其量不可得， 一切智智誓必成， 所有眾生皆永度。
Generating resolve without obstruction or limit, Seeking its measure cannot be found, Vowing certainly to perfect omniscience, And forever liberate all beings.
發心廣大等虛空， 生諸功德同法界， 所行普遍如無異， 永離眾著佛平等。
Generating resolve vast as space, Producing merits equal to the dharma realm, Their practices universal without difference, Forever free from attachment, equal to the Buddhas.
一切法門無不入， 一切國土悉能往， 一切智境咸通達， 一切功德皆成就。
Entering all dharma gates without exception, Able to go to all lands, Comprehending all realms of wisdom, Perfecting all merits.
一切能捨恒相續， 淨諸戒品無所著， 具足無上大功德， 常勤精進不退轉。
All giving continuously maintained, Pure precepts without attachment, Complete in supreme great merit, Always diligently progressing without regression.
入深禪定恒思惟， 廣大智慧共相應， 此是菩薩最勝地， 出生一切普賢道。
Entering deep meditation in constant contemplation, United with vast wisdom, This is the bodhisattva's supreme ground, Giving birth to all Samantabhadra paths.
三世一切諸如來， 靡不護念初發心， 悉以三昧陀羅尼， 神通變化共莊嚴。
All Tathagatas of the three times, None fail to protect those initially generating resolve, All with samadhis and dharanis, Spiritual powers and transformations adorning together.
十方眾生無有量， 世界虛空亦如是， 發心無量過於彼， 是故能生一切佛。
Beings in the ten directions are measureless, Worlds and space are also thus, The generation of resolve surpasses even these, Therefore it can give birth to all Buddhas.
菩提心是十力本， 亦為四辯無畏本， 十八不共亦復然， 莫不皆從發心得。
Bodhicitta is the source of the ten powers, Also the source of the four eloquences and fearlessnesses, The eighteen unique qualities likewise, All are obtained from generating this resolve.
諸佛色相莊嚴身， 及以平等妙法身， 智慧無著所應供， 悉以發心而得有。
The Buddhas' form bodies adorned with marks, And their equal wondrous Dharma bodies, Wisdom without attachment worthy of offerings, All are obtained through generating this resolve.
一切獨覺聲聞乘， 色界諸禪三昧樂， 及無色界諸三昧， 悉以發心作其本。
All pratyekabuddha and sravaka vehicles, The bliss of form realm dhyanas and samadhis, And the formless realm samadhis, All have generating this resolve as their foundation.
一切人天自在樂， 及以諸趣種種樂， 進定根力等眾樂， 靡不皆由初發心。
All the sovereign joys of humans and devas, And the various pleasures of all destinies, The joys of progress, concentration, faculties and powers, All come from the initial generation of resolve.
以因發起廣大心， 則能修行六種度， 勸諸眾生行正行， 於三界中受安樂。
Because they generate the vast mind, They can cultivate the six perfections, Encouraging beings to practice right conduct, Receiving peace and joy in the three realms.
住佛無礙實義智， 所有妙業咸開闡， 能令無量諸眾生， 悉斷惑業向涅槃。
Dwelling in Buddha's unobstructed wisdom of true meaning, All wondrous activities are fully revealed, Enabling countless beings To cut off delusion and karma, heading toward nirvana.
智慧光明如淨日， 眾行具足猶滿月， 功德常盈譬巨海， 無垢無礙同虛空。
Wisdom light shining like the pure sun, All practices complete like the full moon, Merit constantly full like the great ocean, Stainless and unobstructed like space.
普發無邊功德願， 悉與一切眾生樂， 盡未來際依願行， 常勤修習度眾生。
Universally generating boundless meritorious vows, Giving joy to all beings, Until the end of time following these vows in practice, Always diligently cultivating to liberate beings.
無量大願難思議， 願令眾生悉清淨， 空無相願無依處， 以願力故皆明顯。
Countless great vows inconceivable, Vowing to make all beings pure, Emptiness, signlessness, wishlessness without support, Through the power of vows all becomes clear.
了法自性如虛空， 一切寂滅悉平等， 法門無數不可說， 為眾生說無所著。
Understanding dharma nature like space, All quiescent and completely equal, Dharma gates countless and ineffable, Teaching beings without attachment.
十方世界諸如來， 悉共讚歎初發心， 此身無量德所嚴， 能到彼岸同於佛。
The Tathagatas in worlds of ten directions, All together praise the initial resolve, This body adorned with countless virtues, Can reach the other shore same as Buddha.
如眾生數爾許劫， 說其功德不可盡， 以住如來廣大家， 三界諸法無能諭。
Through kalpas as numerous as beings, Speaking of these merits cannot be exhausted, For dwelling in the Tathagata's vast family, No dharmas of the three realms can compare.
欲知一切諸佛法， 宜應速發菩提心， 此心功德中最勝， 必得如來無礙智。
Wishing to know all Buddha-dharmas, One should quickly generate bodhicitta, This mind's merit is supreme among all, One will surely attain the Tathagata's unobstructed wisdom.
眾生心行可數知， 國土微塵亦復然， 虛空邊際乍可量， 發心功德無能測。
Beings' minds and practices can be counted, And likewise the atoms in all lands, The limits of space might be measured, But the merit of generating bodhicitta cannot be fathomed.
出生三世一切佛， 成就世間一切樂， 增長一切勝功德， 永斷一切諸疑惑。
It gives birth to all Buddhas of the three times, Accomplishes all worldly happiness, Increases all supreme merits, Forever cuts off all doubts.
開示一切妙境界， 盡除一切諸障礙， 成就一切清淨剎， 出生一切如來智。
Reveals all wondrous realms, Completely removes all obstacles, Accomplishes all pure lands, Gives birth to all Tathagata wisdom.
欲見十方一切佛， 欲施無盡功德藏， 欲滅眾生諸苦惱， 宜應速發菩提心。」
Wishing to see all Buddhas in the ten directions, Wishing to bestow inexhaustible treasuries of merit, Wishing to extinguish beings' sufferings and afflictions, One should quickly generate bodhicitta.