十行品第二十一之一
爾時，功德林菩薩承佛神力，入菩薩善思惟三昧。入是三昧已，十方各過萬佛剎微塵數世界外，有萬佛剎微塵數諸佛，皆號：功德林，而現其前，告功德林菩薩言：
At that time, Bodhisattva Forest of Merit, empowered by the Buddha's spiritual power, entered the Bodhisattva's Good Contemplation Samadhi. After entering this samadhi, Buddhas as numerous as the atoms in ten thousand Buddha-lands from each of the ten directions, all named Forest of Merit, appeared before him and said to him:
「善哉！佛子！乃能入此善思惟三昧。善男子！此是十方各萬佛剎微塵數同名諸佛共加於汝，亦是毘盧遮那如來往昔願力、威神之力，及諸菩薩眾善根力，令汝入是三昧而演說法。為增長佛智故，深入法界故，了知眾生界故，所入無礙故，所行無障故，得無量方便故，攝取一切智性故，覺悟一切諸法故，知一切諸根故，能持說一切法故，所謂：發起諸菩薩十種行。善男子！汝當承佛威神之力而演此法。」
"Excellent, Child of Buddha! You have been able to enter this Good Contemplation Samadhi. Good son! This is due to the combined blessing of all the Buddhas of the ten directions, who share your name and are as numerous as atoms in ten thousand Buddha-lands. It is also due to Vairocana Tathagata's past vows and spiritual power, as well as the power of all bodhisattvas' good roots, enabling you to enter this samadhi and expound the Dharma. This is for increasing Buddha wisdom, deeply entering the dharma realm, understanding the realm of living beings, entering without obstruction, practicing without hindrance, attaining countless skillful means, embracing all wisdom, awakening to all dharmas, knowing all faculties, and being able to uphold and explain all dharmas - namely, to initiate the Ten Practices of Bodhisattvas. Good son! You should now expound this teaching through the Buddha's spiritual power."
是時，諸佛即與功德林菩薩無礙智、無著智、無斷智、無師智、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。
At that time, the Buddhas bestowed upon Bodhisattva Forest of Merit the wisdom of non-obstruction, wisdom of non-attachment, wisdom of non-severance, wisdom of no teacher, wisdom of non-delusion, wisdom of non-differentiation, wisdom of non-loss, wisdom of immeasurability, wisdom of non-superiority, wisdom of non-laziness, and wisdom of non-deprivation. Why? Because this is the power of samadhi, this is how the Dharma is.
爾時，諸佛各申右手，摩功德林菩薩頂。時，功德林菩薩即從定起，告諸菩薩言：
Then all the Buddhas extended their right hands and touched the crown of Bodhisattva Forest of Merit's head. At that time, Bodhisattva Forest of Merit arose from his meditation and said to the bodhisattvas:
「佛子！菩薩行不可思議，與法界、虛空界等。何以故？菩薩摩訶薩學三世諸佛而修行故。佛子！何等是菩薩摩訶薩行？佛子！菩薩摩訶薩有十種行，三世諸佛之所宣說。何等為十？一者歡喜行，二者饒益行，三者無違逆行，四者無屈橈行，五者無癡亂行，六者善現行，七者無著行，八者難得行，九者善法行，十者真實行；是為十。
"Buddhaputra! The practices of bodhisattvas are inconceivable, equal to the dharma realm and space realm. Why? Because bodhisattva mahasattvas learn from and practice according to all Buddhas of the three times. Children of Buddha! What are the practices of bodhisattva mahasattvas? Children of Buddha! The bodhisattva mahasattvas have ten kinds of practices that are proclaimed by all Buddhas of the three times. What are these ten? They are: 1) the Practice of Joy, 2) the Practice of Enrichment, 3) the Practice of Non-opposition, 4) the Practice of Indomitability, 5) the Practice of Freedom from Confusion, 6) the Practice of Good Manifestation, 7) the Practice of Non-attachment, 8) the Practice Difficult to Attain, 9) the Practice of Good Dharma, and 10) the Practice of True Reality. These are the ten."
1 - 歡喜行 The Practice of Transcendent Joy pramuditā
「佛子！何等為菩薩摩訶薩歡喜行？佛子！此菩薩為大施主，凡所有物悉能惠施；其心平等，無有悔吝，不望果報，不求名稱，不貪利養；但為救護一切眾生，攝受一切眾生，饒益一切眾生；為學習諸佛本所修行，憶念諸佛本所修行，愛樂諸佛本所修行，清淨諸佛本所修行，增長諸佛本所修行，住持諸佛本所修行，顯現諸佛本所修行，演說諸佛本所修行，令諸眾生離苦得樂。佛子！菩薩摩訶薩修此行時，令一切眾生歡喜愛樂；隨諸方土有貧乏處，以願力故，往生於彼，豪貴大富，財寶無盡。假使於念念中，有無量無數眾生詣菩薩所，白言：『仁者！我等貧乏，靡所資贍，飢羸困苦，命將不全。唯願慈哀，施我身肉，令我得食，以活其命！』爾時，菩薩即便施之，令其歡喜，心得滿足。如是無量百千眾生而來乞求，菩薩於彼，曾無退怯，但更增長慈悲之心。以是眾生咸來乞求，菩薩見之，倍復歡喜，作如是念：『我得善利！此等眾生是我福田、是我善友，不求不請而來教我入佛法中。我今應當如是修學，不違一切眾生之心。』又作是念：『願我已作、現作、當作所有善根，令我未來於一切世界、一切眾生中受廣大身，以是身肉，充足一切飢苦眾生。乃至若有一小眾生未得飽足，願不捨命，所割身肉，亦無有盡。以此善根，願得阿耨多羅三藐三菩提，證大涅槃；願諸眾生食我肉者，亦得阿耨多羅三藐三菩提，獲平等智，具諸佛法，廣作佛事，乃至入於無餘涅槃。若一眾生心不滿足，我終不證阿耨多羅三藐三菩提。』菩薩如是利益眾生而無我想、眾生想、有想、命想、種種想、補伽羅想、人想、摩納婆想、作者想、受者想。但觀法界、眾生界，無邊際法、空法、無所有法、無相法、無體法、無處法、無依法、無作法。作是觀時，不見自身，不見施物，不見受者，不見福田，不見業，不見報，不見果，不見大果，不見小果。爾時，菩薩觀去、來、今一切眾生所受之身尋即壞滅，便作是念：『奇哉！眾生愚癡無智，於生死內受無數身，危脃不停，速歸壞滅。若已壞滅，若今壞滅，若當壞滅，而不能以不堅固身求堅固身。我當盡學諸佛所學，證一切智，知一切法，為諸眾生說三世平等、隨順寂靜、不壞法性，令其永得安隱快樂。』佛子！是名菩薩摩訶薩第一歡喜行。
"Buddhaputra! What is the Bodhisattva Mahasattva's Practice of Joy? Buddhaputra! This bodhisattva is a great benefactor who gives away all possessions with an equal mind, without regret, not seeking rewards, fame, or profit. They act only to protect and benefit all beings, to embrace all beings, and to enrich all beings. They do this to learn, remember, delight in, purify, increase, maintain, manifest, and expound the practices of all Buddhas, enabling beings to leave suffering and attain happiness.
When practicing this way, they bring joy to all beings. Through the power of their vows, they take rebirth in places of poverty as wealthy and noble ones with endless treasures. If countless beings come to the bodhisattva saying, 'We are poor and starving, near death. Please be compassionate and give us your flesh to eat to save our lives!' The bodhisattva gives without hesitation, making them happy and satisfied. Even when endless hundreds of thousands of beings come begging, the bodhisattva never retreats but increases their compassion.
Seeing these beings come to beg, the bodhisattva's joy doubles, thinking: 'I have gained great benefit! These beings are my field of merit and good friends, coming without being asked to teach me the Buddha's Dharma. I should practice like this, not opposing any being's heart.' They further think: 'May all my past, present and future good roots allow me to receive a vast body in all worlds among all beings, using this flesh to satisfy all hungry and suffering beings. Until even the smallest being is satisfied, I will not give up my life, and my flesh will be inexhaustible. Through these good roots, may I attain supreme enlightenment and great nirvana. May all beings who eat my flesh also attain supreme enlightenment, gain equal wisdom, master all Buddha-dharmas, widely perform Buddha-works, and enter complete nirvana. If even one being's heart is not satisfied, I will not attain supreme enlightenment.'
The bodhisattva benefits beings without concepts of self, beings, existence, life, various phenomena, personality, person, youth, doer or receiver. They only observe the dharma realm and the realm of beings as boundless, empty, non-existent, signless, without essence, without location, without dependency, and without action. When observing thus, they see no self, no giving, no receiver, no field of merit, no karma, no reward, no fruit, whether great or small.
At that time, seeing how all beings' bodies in past, present and future quickly perish, the bodhisattva thinks: 'How strange! Beings are foolish and unwise, taking countless bodies within birth and death, fragile and impermanent, quickly returning to destruction. Whether already destroyed, being destroyed now, or to be destroyed, they cannot use these impermanent bodies to seek permanent bodies. I should fully learn what all Buddhas have learned, realize all wisdom, know all dharmas, and teach beings about the equality of the three times, accordance with tranquility, and the indestructible nature of dharma, enabling them to attain eternal peace and happiness.' Buddhaputra! This is called the Bodhisattva Mahasattva's First Practice of Joy.
2 - 饒益行 The Practice of Enrichment upakāra
「佛子！何等為菩薩摩訶薩饒益行？此菩薩護持淨戒，於色、聲、香、味、觸，心無所著，亦為眾生如是宣說；不求威勢，不求種族，不求富饒，不求色相，不求王位，如是一切皆無所著，但堅持淨戒，作如是念：『我持淨戒，必當捨離一切纏縛、貪求、熱惱、諸難、逼迫、毀謗、亂濁，得佛所讚平等正法。』佛子！菩薩如是持淨戒時，於一日中，假使無數百千億那由他諸大惡魔詣菩薩所，一一各將無量無數百千億那由他天女——皆於五欲善行方便，端正姝麗傾惑人心——執持種種珍玩之具，欲來惑亂菩薩道意。爾時，菩薩作如是念：『此五欲者，是障道法，乃至障礙無上菩提。』是故不生一念欲想，心淨如佛。唯除方便教化眾生，而不捨於一切智心。佛子！菩薩不以欲因緣故惱一眾生，寧捨身命，而終不作惱眾生事。菩薩自得見佛已來，未曾心生一念欲想；何況從事，若或從事，無有是處！爾時，菩薩但作是念：『一切眾生，於長夜中，想念五欲，趣向五欲，貪著五欲；其心決定耽染沈溺，隨其流轉，不得自在。我今應當令此諸魔及諸天女，一切眾生住無上戒；住淨戒已，於一切智，心無退轉，得阿耨多羅三藐三菩提，乃至入於無餘涅槃。何以故？此是我等所應作業，應隨諸佛如是修學。作是學已，離諸惡行、計我、無知，以智入於一切佛法，為眾生說，令除顛倒。然知不離眾生有顛倒，不離顛倒有眾生；不於顛倒內有眾生，不於眾生內有顛倒；亦非顛倒是眾生，亦非眾生是顛倒；顛倒非內法，顛倒非外法；眾生非內法，眾生非外法。一切諸法虛妄不實，速起速滅無有堅固，如夢如影，如幻如化，誑惑愚夫。如是解者，即能覺了一切諸行，通達生死及與涅槃，證佛菩提；自得度，令他得度；自解脫，令他解脫；自調伏，令他調伏；自寂靜，令他寂靜；自安隱，令他安隱；自離垢，令他離垢；自清淨，令他清淨；自涅槃，令他涅槃；自快樂，令他快樂。』佛子！此菩薩復作是念：『我當隨順一切如來，離一切世間行，具一切諸佛法，住無上平等處，等觀眾生，明達境界，離諸過失，斷諸分別，捨諸執著，善巧出離，心恒安住無上、無說、無依、無動、無量、無邊、無盡、無色甚深智慧。』佛子！是名菩薩摩訶薩第二饒益行。
"Buddhaputra! What is the Bodhisattva Mahasattva's Practice of Enrichment? This bodhisattva upholds pure precepts, with a mind unattached to form, sound, smell, taste, and touch, and teaches others likewise. They do not seek power, lineage, wealth, appearance, or kingship - they are unattached to all these things, but firmly maintain pure precepts, thinking: 'By upholding pure precepts, I will surely abandon all bondage, craving, afflictions, difficulties, oppression, slander, and defilement, and attain the equal and right Dharma praised by the Buddha.'
Buddhaputra! When the bodhisattva upholds pure precepts, even if in one day countless billions of great evil maras come to the bodhisattva, each bringing countless billions of celestial maidens - all skilled in the five desires, beautiful and captivating - carrying various precious objects to disturb the bodhisattva's resolve, the bodhisattva thinks: 'These five desires are dharmas that obstruct the path, even hindering supreme enlightenment.' Therefore, not even a single thought of desire arises, their mind pure like a Buddha's. Only for skillfully teaching beings do they not abandon the mind of all-wisdom.
Buddhaputra! The bodhisattva would rather give up their life than trouble even one being due to desire. Since first seeing the Buddha, they have never given rise to a single thought of desire - how much less would they engage in it! Such a thing is impossible! At that time, the bodhisattva thinks: 'All beings, through the long night, think of, pursue, and cling to the five desires; their minds are definitely stained and drowning, flowing along without freedom. I should now help these maras, celestial maidens, and all beings abide in supreme precepts. Having abided in pure precepts, their minds will not retreat from all-wisdom, they will attain supreme enlightenment, and enter complete nirvana.
Why? This is what we should do, following and learning from all Buddhas. Having learned this, they abandon evil actions, self-view, and ignorance, using wisdom to enter all Buddha-dharmas, teaching beings to eliminate delusion. Yet they understand that delusion does not exist apart from beings, nor beings apart from delusion; beings are not within delusion, nor delusion within beings; neither is delusion beings, nor are beings delusion; delusion is neither internal nor external dharma; beings are neither internal nor external dharma. All dharmas are false and unreal, quickly arising and ceasing without stability, like dreams, reflections, illusions, and transformations, deceiving the foolish.
One who understands thus can realize all practices, comprehend birth-death and nirvana, and attain Buddha's enlightenment; they themselves cross over and help others cross over; they themselves are liberated and help others gain liberation; they themselves are tamed and help tame others; they themselves are peaceful and help others gain peace; they themselves are secure and help secure others; they themselves are pure and help purify others; they themselves reach nirvana and help others reach nirvana; they themselves are happy and help others gain happiness.
Buddhaputra! This bodhisattva further thinks: 'I should follow all Tathagatas, leave all worldly practices, perfect all Buddha-dharmas, dwell in the supreme place of equality, equally observe beings, clearly understand all realms, leave all faults, cut off all discriminations, abandon all attachments, skillfully transcend, and always have their mind abide in supreme, ineffable, independent, immovable, immeasurable, boundless, inexhaustible, formless profound wisdom.' Buddhaputra! This is called the Bodhisattva Mahasattva's Second Practice of Enrichment.
3 - 無違逆行 The Practice of Nonopposition [Prativilomayati]
「佛子！何等為菩薩摩訶薩無違逆行？此菩薩常修忍法，謙下恭敬；不自害，不他害，不兩害；不自取，不他取，不兩取；不自著，不他著，不兩著；亦不貪求名聞利養，但作是念：『我當常為眾生說法，令離一切惡，斷貪、瞋、癡、憍慢、覆藏、慳嫉、諂誑，令恒安住忍辱柔和。』佛子！菩薩成就如是忍法。假使有百千億那由他阿僧祇眾生來至其所，一一眾生化作百千億那由他阿僧祇口，一一口出百千億那由他阿僧祇語，所謂：不可喜語、非善法語、不悅意語、不可愛語、非仁賢語、非聖智語、非聖相應語、非聖親近語、深可厭惡語、不堪聽聞語，以是言辭毀辱菩薩。又此眾生一一各有百千億那由他阿僧祇手，一一手各執百千億那由他阿僧祇器仗逼害菩薩。如是經於阿僧祇劫，曾無休息。菩薩遭此極大楚毒，身毛皆豎，命將欲斷，作是念言：『我因是苦，心若動亂，則自不調伏、自不守護、自不明了、自不修習、自不正定、自不寂靜、自不愛惜、自生執著，何能令他心得清淨？』菩薩爾時復作是念：『我從無始劫，住於生死，受諸苦惱。』如是思惟，重自勸勵，令心清淨，而得歡喜。善自調攝，自能安住於佛法中，亦令眾生同得此法。復更思惟：『此身空寂，無我、我所，無有真實，性空無二；若苦若樂，皆無所有，諸法空故。我當解了，廣為人說，令諸眾生滅除此見。是故，我今雖遭苦毒，應當忍受；為慈念眾生故，饒益眾生故，安樂眾生故，憐愍眾生故，攝受眾生故，不捨眾生故，自得覺悟故，令他覺悟故，心不退轉故，趣向佛道故。』是名菩薩摩訶薩第三無違逆行。
"Buddhaputra! What is the Bodhisattva Mahasattva's Practice of Non-opposition? This bodhisattva constantly cultivates patience, is humble and respectful; does not harm self, does not harm others, does not harm both; does not grasp at self, does not grasp at others, does not grasp at both; does not attach to self, does not attach to others, does not attach to both. They do not seek fame or profit, but only think: 'I should constantly teach the Dharma to beings, helping them abandon all evil, cut off greed, anger, delusion, pride, concealment, stinginess, jealousy, and deceit, enabling them to always dwell in patience and gentleness.'
Buddhaputra! When the bodhisattva accomplishes such patience, even if countless beings come before them, each creating countless mouths, each mouth uttering countless harsh words - unpleasant words, unwholesome words, displeasing words, unlovely words, ignoble words, unwise words, unsaintly words, detestable words, and unbearable words - using these words to abuse the bodhisattva; and if each of these beings had countless hands, each hand holding countless weapons to threaten and harm the bodhisattva, continuing thus for countless eons without cease, the bodhisattva, experiencing such extreme torture with hair standing on end and life nearly ending, thinks: 'If due to this suffering my mind becomes disturbed, then I am not self-disciplined, not self-protected, not self-aware, not self-cultivating, not self-concentrated, not self-peaceful, not self-cherishing, and generate attachment - how could I help others attain purity of mind?'
At that time, the bodhisattva further thinks: 'From beginningless time, I have dwelt in birth and death, experiencing all sufferings.' Contemplating thus, they earnestly encourage themselves, purifying their mind and attaining joy. They skillfully regulate themselves, able to dwell in the Buddha's teachings and help beings attain this dharma. They further contemplate: 'This body is empty and void, without self or possession of self, without true reality, its nature empty and non-dual. Whether suffering or joy, all is non-existent, because all dharmas are empty. I should understand this and extensively explain it to others, helping beings eliminate these views. Therefore, although I now encounter suffering and poison, I should endure it - for the sake of kindly remembering beings, benefiting beings, bringing peace and joy to beings, having compassion for beings, embracing beings, not abandoning beings, attaining awakening myself, helping others awaken, maintaining unwavering resolve, and progressing toward the Buddha path.' This is called the Bodhisattva Mahasattva's Third Practice of Non-opposition.
4 - 無屈橈行 The Practice of Indomitability / Apratikūla
「佛子！何等為菩薩摩訶薩無屈橈行？此菩薩修諸精進，所謂：第一精進、大精進、勝精進、殊勝精進、最勝精進、最妙精進、上精進、無上精進、無等精進、普遍精進。性無三毒、性無憍慢、性不覆藏、性不慳嫉、性無諂誑、性自慚愧，終不為惱一眾生故而行精進，但為斷一切煩惱故而行精進，但為拔一切惑本故而行精進，但為除一切習氣故而行精進，但為知一切眾生界故而行精進，但為知一切眾生死此生彼故而行精進，但為知一切眾生煩惱故而行精進，但為知一切眾生心樂故而行精進，但為知一切眾生境界故而行精進，但為知一切眾生諸根勝劣故而行精進，但為知一切眾生心行故而行精進，但為知一切法界故而行精進，但為知一切佛法根本性故而行精進，但為知一切佛法平等性故而行精進，但為知三世平等性故而行精進，但為得一切佛法智光明故而行精進，但為證一切佛法智故而行精進，但為知一切佛法一實相故而行精進，但為知一切佛法無邊際故而行精進，但為得一切佛法廣大決定善巧智故而行精進，但為得分別演說一切佛法句義智故而行精進。佛子！菩薩摩訶薩成就如是精進行已，設有人言：『汝頗能為無數世界所有眾生，以一一眾生故，於阿鼻地獄，經無數劫，備受眾苦。令彼眾生一一得值無數諸佛出興於世，以見佛故，具受眾樂，乃至入於無餘涅槃，汝乃當成阿耨多羅三藐三菩提。能爾？不耶？』答言：『我能。』設復有人作如是言：『有無量阿僧祇大海，汝當以一毛端滴之令盡；有無量阿僧祇世界，盡抹為塵。彼滴及塵，一一數之，悉知其數。為眾生故，經爾許劫，於念念中受苦不斷。』菩薩不以聞此語故而生一念悔恨之心，但更增上歡喜踊躍，深自慶幸得大善利：『以我力故，令彼眾生永脫諸苦。』菩薩以此所行方便，於一切世界中，令一切眾生乃至究竟無餘涅槃。是名菩薩摩訶薩第四無屈橈行。
"Buddhaputra! What is the Bodhisattva Mahasattva's Practice of Indomitability? This bodhisattva cultivates various forms of diligence, namely: supreme diligence, great diligence, superior diligence, extraordinary diligence, ultimate diligence, most wonderful diligence, high diligence, unsurpassed diligence, incomparable diligence, and universal diligence. Their nature is free from the three poisons, free from pride, not concealing, not stingy or jealous, free from flattery and deceit, naturally modest and conscientious.
They never practice diligence to harm any being, but practice only to cut off all afflictions, to uproot all delusions, to eliminate all habitual tendencies, to know all realms of beings, to understand beings' deaths and rebirths, to know all beings' afflictions, to know all beings' mental inclinations, to know all beings' realms, to know all beings' superior and inferior faculties, to know all beings' mental activities, to know all dharma realms, to know the fundamental nature of all Buddha-dharmas, to know the equal nature of all Buddha-dharmas, to know the equal nature of the three times, to attain the light of wisdom of all Buddha-dharmas, to realize the wisdom of all Buddha-dharmas, to know the one true mark of all Buddha-dharmas, to know the boundlessness of all Buddha-dharmas, to attain the vast, definitive, skillful wisdom of all Buddha-dharmas, and to attain the wisdom to analyze and expound all Buddha-dharmas.
Buddhaputra! When the Bodhisattva Mahasattva has accomplished such diligent practice, if someone were to say: 'Could you, for the sake of all beings in countless worlds, endure all sufferings in the Avici hell for countless eons for each being, until each one meets countless Buddhas appearing in the world, and through seeing the Buddhas attains all happiness and enters complete nirvana, only then attaining supreme enlightenment yourself. Can you do this?' They would answer: 'I can.'
If someone further said: 'There are countless vast oceans, you must empty them drop by drop with a single hair; there are countless worlds, all ground to dust. You must count each drop and each speck of dust. For the sake of beings, you must suffer continuously in every moment for that many eons.' The bodhisattva, hearing these words, would not feel even a moment of regret, but would instead become even more joyful and elated, deeply grateful for this great benefit, thinking: 'By my power, I can help all beings forever escape from suffering.' Through such skillful means, the bodhisattva leads all beings in all worlds to ultimate, complete nirvana. This is called the Bodhisattva Mahasattva's Fourth Practice of Indomitability.
5 - 離癡亂行 The Practice of being free of confusion
「佛子！何等為菩薩摩訶薩離癡亂行？此菩薩成就正念，心無散亂，堅固不動，最上清淨，廣大無量，無有迷惑。以是正念故，善解世間一切語言，能持出世諸法言說。所謂：能持色法、非色法言說，能持建立色自性言說，乃至能持建立受、想、行、識自性言說，心無癡亂。於世間中，死此生彼，心無癡亂；入胎出胎，心無癡亂；發菩提意，心無癡亂；事善知識，心無癡亂；勤修佛法，心無癡亂；覺知魔事，心無癡亂；離諸魔業，心無癡亂；於不可說劫，修菩薩行，心無癡亂。此菩薩成就如是無量正念，於無量阿僧祇劫中，從諸佛、菩薩、善知識所，聽聞正法。所謂：甚深法、廣大法、莊嚴法、種種莊嚴法、演說種種名句文身法、菩薩莊嚴法、佛神力光明無上法、正希望決定解清淨法、不著一切世間法、分別一切世間法、甚廣大法、離癡翳照了一切眾生法、一切世間共法不共法、菩薩智無上法、一切智自在法。菩薩聽聞如是法已，經阿僧祇劫，不忘不失，心常憶念，無有間斷。何以故？菩薩摩訶薩於無量劫修諸行時，終不惱亂一眾生，令失正念；不壞正法，不斷善根，心常增長廣大智故。復次，此菩薩摩訶薩，種種音聲不能惑亂。所謂：高大聲、麁濁聲、極令人恐怖聲、悅意聲、不悅意聲、諠亂耳識聲、沮壞六根聲。此菩薩聞如是等無量無數好惡音聲，假使充滿阿僧祇世界，未曾一念心有散亂。所謂：正念不亂、境界不亂、三昧不亂、入甚深法不亂、行菩提行不亂、發菩提心不亂、憶念諸佛不亂、觀真實法不亂、化眾生智不亂、淨眾生智不亂、決了甚深義不亂。不作惡業故，無惡業障；不起煩惱故，無煩惱障；不輕慢法故，無有法障；不誹謗正法故，無有報障。佛子！如上所說如是等聲，一一充滿阿僧祇世界，於無量無數劫未曾斷絕，悉能壞亂眾生身心一切諸根，而不能壞此菩薩心。菩薩入三昧中，住於聖法，思惟觀察一切音聲，善知音聲生、住、滅相，善知音聲生、住、滅性。如是聞已，不生於貪，不起於瞋，不失於念，善取其相而不染著；知一切聲皆無所有，實不可得，無有作者，亦無本際，與法界等，無有差別。菩薩如是成就寂靜身、語、意行，至一切智，永不退轉；善入一切諸禪定門，知諸三昧同一體性，了一切法無有邊際，得一切法真實智慧，得離音聲甚深三昧，得阿僧祇諸三昧門，增長無量廣大悲心。是時，菩薩於一念中，得無數百千三昧，聞如是聲，心不惑亂，令其三昧，漸更增廣。作如是念：『我當令一切眾生安住無上清淨念中，於一切智得不退轉，究竟成就無餘涅槃。』是名菩薩摩訶薩第五離癡亂行。
"Buddhaputra! What is the Bodhisattva Mahasattva's Practice of Freedom from Confusion? This bodhisattva achieves right mindfulness - their mind is undistracted, steadfast and immovable, supremely pure, vast and immeasurable, without delusion. Through this right mindfulness, they understand all worldly languages and can uphold the expressions of transcendent dharmas. They can uphold teachings about form and non-form, teachings establishing the nature of form, and teachings establishing the nature of feeling, perception, mental formations, and consciousness, all without confusion.
In the world, they remain unconfused through death and rebirth, entering and leaving the womb, generating bodhicitta, serving good teachers, diligently cultivating Buddha's dharma, recognizing demonic affairs, leaving demonic actions, and practicing the bodhisattva path for ineffable eons.
Having achieved such boundless right mindfulness, for countless eons they listen to the true Dharma from Buddhas, bodhisattvas, and good teachers. They hear profound dharmas, vast dharmas, adorning dharmas, various adorning dharmas, dharmas explaining various names and phrases, bodhisattva adorning dharmas, unsurpassed dharmas of Buddha's spiritual powers and light, pure dharmas of right aspiration and definitive understanding, dharmas of non-attachment to all worlds, dharmas distinguishing all worlds, extremely vast dharmas, dharmas illuminating all beings free from delusion, common and uncommon worldly dharmas, unsurpassed dharmas of bodhisattva wisdom, and dharmas of all-knowledge mastery.
After hearing these dharmas, through countless eons they neither forget nor lose them, constantly remembering without interruption. Why? Because when practicing for countless eons, bodhisattva mahasattvas never disturb any being to lose right mindfulness; they do not destroy the true dharma or cut off good roots, as their minds constantly increase in vast wisdom.
Moreover, various sounds cannot confuse these bodhisattva mahasattvas - whether loud sounds, harsh sounds, terrifying sounds, pleasant sounds, unpleasant sounds, sounds disturbing ear-consciousness, or sounds destroying the six sense faculties. Even if countless pleasant and unpleasant sounds filled countless worlds, never for a moment would their minds be scattered. Their right mindfulness remains undisturbed, their understanding of realms undisturbed, their samadhi undisturbed, their entry into profound dharmas undisturbed, their practice of bodhi undisturbed, their bodhi resolve undisturbed, their mindfulness of Buddhas undisturbed, their contemplation of true dharma undisturbed, their wisdom in transforming beings undisturbed, their wisdom in purifying beings undisturbed, and their understanding of profound meanings undisturbed.
Because they do not create evil karma, they have no karmic obstacles; because they do not give rise to afflictions, they have no affliction obstacles; because they do not disrespect the dharma, they have no dharma obstacles; because they do not slander the true dharma, they have no retribution obstacles. Children of Buddha! Though such sounds as described above each fill countless worlds and continue uninterrupted for countless eons, capable of disturbing all faculties of beings' bodies and minds, they cannot disturb this bodhisattva's mind.
The bodhisattva enters samadhi, dwells in holy dharma, contemplates and examines all sounds, knows well the characteristics and nature of sounds' arising, abiding and ceasing. Hearing thus, they give rise to no greed, no anger, do not lose mindfulness, skillfully grasp characteristics without becoming attached; they know all sounds are empty, unattainable, without maker or origin, equal to the dharma realm, without distinction.
The bodhisattva thus achieves peaceful actions of body, speech and mind, reaches all-knowledge never to regress; skillfully enters all doors of meditation, knows all samadhis share one nature, understands all dharmas are boundless, attains true wisdom of all dharmas, attains profound samadhi beyond sound, attains countless samadhi doors, and increases immeasurable great compassion. At this time, in a single thought, the bodhisattva attains countless hundreds of thousands of samadhis, and hearing such sounds, their mind remains unconfused, causing their samadhi to gradually expand. They think: 'I should enable all beings to abide in supreme pure mindfulness, become irreversible in all-knowledge, and ultimately achieve complete nirvana.' This is called the Bodhisattva Mahasattva's Fifth Practice of Freedom from Confusion.
6 - 善現行 The Practice of ‘Well Appearing’ Subhūti
「佛子！何等為菩薩摩訶薩善現行？此菩薩身業清淨、語業清淨、意業清淨，住無所得、示無所得身語意業，能知三業皆無所有、無虛妄故，無有繫縛；凡所示現，無性無依；住如實心，知無量心自性，知一切法自性，無得無相，甚深難入；住於正位真如法性，方便出生而無業報；不生不滅，住涅槃界，住寂靜性；住於真實無性之性，言語道斷，超諸世間，無有所依；入離分別無縛著法，入最勝智真實之法，入非諸世間所能了知出世間法。此是菩薩善巧方便，示現生相。佛子！此菩薩作如是念：『一切眾生，無性為性；一切諸法，無為為性；一切國土，無相為相。一切三世，唯有言說；一切言說，於諸法中，無有依處；一切諸法，於言說中，亦無依處。』菩薩如是解一切法皆悉甚深，一切世間皆悉寂靜，一切佛法無所增益。佛法不異世間法，世間法不異佛法；佛法、世間法，無有雜亂，亦無差別。了知法界體性平等，普入三世，永不捨離大菩提心，恒不退轉化眾生心，轉更增長大慈悲心，與一切眾生作所依處。菩薩爾時復作是念：『我不成熟眾生，誰當成熟？我不調伏眾生，誰當調伏？我不教化眾生，誰當教化？我不覺悟眾生，誰當覺悟？我不清淨眾生，誰當清淨？此我所宜、我所應作。』復作是念：『若我自解此甚深法，唯我一人於阿耨多羅三藐三菩提獨得解脫；而諸眾生盲冥無目，入大險道，為諸煩惱之所纏縛。如重病人恒受苦痛，處貪愛獄不能自出，不離地獄、餓鬼、畜生、閻羅王界，不能滅苦，不捨惡業，常處癡闇，不見真實，輪迴生死，無得出離，住於八難，眾垢所著，種種煩惱覆障其心，邪見所迷，不行正道。』菩薩如是觀諸眾生，作是念言：『若此眾生未成熟、未調伏，捨而取證阿耨多羅三藐三菩提，是所不應。我當先化眾生，於不可說不可說劫行菩薩行；未成熟者，先令成熟；未調伏者，先令調伏。』是菩薩住此行時，諸天、魔、梵、沙門、婆羅門，一切世間乾闥婆、阿脩羅等，若有得見，暫同住止，恭敬尊重，承事供養，及暫耳聞，一經心者；如是所作，悉不唐捐，必定當成阿耨多羅三藐三菩提。是名菩薩摩訶薩第六善現行。
"Buddhaputra! What is the Bodhisattva Mahasattva's Practice of Good Manifestation? This bodhisattva's actions of body, speech, and mind are pure, dwelling in non-attainment and demonstrating non-attaining actions of body, speech, and mind. They know the three kinds of actions are empty and without falsity, thus without bondage. All manifestations are without inherent nature or dependency.
They dwell in the true mind, knowing the nature of countless minds and the nature of all dharmas - without attainment, without marks, profound and difficult to enter. They abide in the true nature of suchness, skillfully manifesting without karmic results. Neither born nor destroyed, they dwell in the realm of nirvana and the nature of tranquility.
The bodhisattva thinks thus: 'All beings have non-nature as their nature; all dharmas have unconditioned as their nature; all lands have no-marks as their marks. The three times are merely words; all words have no basis in dharmas, and all dharmas have no basis in words.' Thus the bodhisattva understands all dharmas as extremely profound, all worlds as completely tranquil, and all Buddha-dharmas as without increase.
Buddha-dharma is not different from worldly dharma, and worldly dharma is not different from Buddha-dharma; between Buddha-dharma and worldly dharma, there is neither confusion nor distinction. Understanding the Dharma realm's nature as equal, they enter the three times, never abandoning the great bodhi mind, never retreating from the mind to transform beings, and increasingly developing great compassion, becoming a refuge for all beings.
The bodhisattva then thinks: 'If I do not mature beings, who will mature them? If I do not tame beings, who will tame them? If I do not teach beings, who will teach them? If I do not awaken beings, who will awaken them? If I do not purify beings, who will purify them? This is what I should do, what I must do.'
They further think: 'If I alone understand this profound dharma and attain liberation through supreme enlightenment, while beings remain blind and sightless, entering dangerous paths, bound by afflictions - like severely ill people constantly suffering pain, imprisoned by craving and unable to escape, not freed from the realms of hell-beings, hungry ghosts, animals, and King Yama, unable to eliminate suffering, not abandoning evil actions, always dwelling in ignorance, not seeing reality, cycling through birth and death without escape, dwelling in the eight difficulties, defiled by impurities, their minds obscured by various afflictions, deluded by wrong views, not practicing the right path.'
Observing beings thus, the bodhisattva thinks: 'If these beings are not yet matured and tamed, it would be wrong to abandon them and attain supreme enlightenment. I should first transform beings, practicing the bodhisattva path for ineffable eons; those not yet matured, I will first help mature; those not yet tamed, I will first help tame.'
When the bodhisattva dwells in this practice, if any devas, maras, brahmas, śramaṇas, brahmins, gandharvas, asuras, or others see them, briefly dwell with them, respectfully make offerings to them, or even briefly hear and think of them - none of these actions will be in vain, as they will definitely attain supreme enlightenment. This is called the Bodhisattva Mahasattva's Sixth Practice of Good Manifestation.
7 - 無著行 The Practice of Non-Attachment Asaṅga
「佛子！何等為菩薩摩訶薩無著行？佛子！此菩薩以無著心，於念念中，能入阿僧祇世界，嚴淨阿僧祇世界。於諸世界，心無所著，往詣阿僧祇諸如來所，恭敬禮拜，承事供養。以阿僧祇華、阿僧祇香、阿僧祇鬘，阿僧祇塗香、末香、衣服、珍寶、幢幡、妙蓋，諸莊嚴具各阿僧祇以用供養；如是供養，為究竟無作法故，為住不思議法故。於念念中，見無數佛；於諸佛所，心無所著；於諸佛剎，亦無所著；於佛相好，亦無所著；見佛光明，聽佛說法，亦無所著；於十方世界，及佛菩薩所有眾會，亦無所著；聽佛法已，心生歡喜，志力廣大，能攝、能行諸菩薩行，然於佛法，亦無所著。此菩薩於不可說劫，見不可說佛出興於世，一一佛所，承事供養，皆悉盡於不可說劫，心無厭足；見佛聞法，及見菩薩眾會莊嚴，皆無所著；見不淨世界，亦無憎惡。何以故？此菩薩如諸佛法而觀察故。諸佛法中，無垢、無淨、無闇、無明，無異、無一，無實、無妄，無安隱、無險難，無正道、無邪道。菩薩如是深入法界，教化眾生，而於眾生不生執著；受持諸法，而於諸法不生執著；發菩提心，住於佛住，而於佛住不生執著；雖有言說，而於言說心無所著；入眾生趣，於眾生趣心無所著；了知三昧，能入能住，而於三昧心無所著；往詣無量諸佛國土，若入、若見、若於中住，而於佛土心無所著，捨去之時亦無顧戀。菩薩摩訶薩以能如是無所著故，於佛法中，心無障礙，了佛菩提，證法毘尼，住佛正教，修菩薩行，住菩薩心，思惟菩薩解脫之法，於菩薩住處心無所染，於菩薩所行亦無所著，淨菩薩道，受菩薩記；得受記已，作如是念：『凡夫愚癡，無知無見，無信無解，無聰敏行，頑嚚貪著，流轉生死；不求見佛，不隨明導，不信調御，迷誤失錯，入於險道；不敬十力王，不知菩薩恩，戀著住處；聞諸法空，心大驚怖；遠離正法，住於邪法；捨夷坦道，入險難道；棄背佛意，隨逐魔意；於諸有中，堅執不捨。』菩薩如是觀諸眾生，增長大悲，生諸善根而無所著。菩薩爾時復作是念：『我當為一眾生，於十方世界一一國土，經不可說不可說劫，教化成熟。如為一眾生，為一切眾生皆亦如是；終不以此而生疲厭，捨而餘去。』又以毛端遍量法界，於一毛端處，盡不可說不可說劫，教化調伏一切眾生；如一毛端處，一一毛端處皆亦如是。乃至不於一彈指頃，執著於我，起我、我所想。於一一毛端處，盡未來劫修菩薩行；不著身，不著法，不著念，不著願，不著三昧，不著觀察，不著寂定，不著境界，不著教化調伏眾生，亦復不著入於法界。何以故？菩薩作是念：『我應觀一切法界如幻，諸佛如影，菩薩行如夢，佛說法如響，一切世間如化，業報所持故；差別身如幻，行力所起故；一切眾生如心，種種雜染故；一切法如實際，不可變異故。』又作是念：『我當盡虛空遍法界，於十方國土中行菩薩行，念念明達，一切佛法正念現前，無所取著。』菩薩如是觀身無我，見佛無礙，為化眾生，演說諸法，令於佛法發生無量歡喜淨信，救護一切，心無疲厭。無疲厭故，於一切世界，有眾生未成熟、未調伏處，悉詣於彼，方便化度。其中眾生種種音聲、種種諸業、種種取著、種種施設、種種和合、種種流轉、種種所作、種種境界、種種生、種種沒，以大誓願，安住其中而教化之，不令其心有動有退，亦不一念生染著想。何以故？得無所著、無所依故，自利、利他，清淨滿足。是名菩薩摩訶薩第七無著行。
"Buddhaputra! What is the Bodhisattva Mahasattva's Practice of Non-attachment? Children of Buddha! This bodhisattva, with a non-attached mind, can in every moment enter countless worlds and purify countless worlds. Among all worlds, their mind has no attachment as they visit countless Tathagatas, respectfully bow, serve and make offerings. They make offerings with countless flowers, incense, garlands, perfumes, powdered incense, clothing, jewels, banners, and wonderful canopies - countless ornaments of each kind; such offerings are made for the sake of ultimate non-action and to dwell in inconceivable dharma.
From moment to moment, they see countless Buddhas, yet remain unattached to the Buddhas, their lands, their marks and characteristics. Seeing Buddha's light and hearing Buddha's teachings, they remain unattached. They are also unattached to the assemblies of Buddhas and Bodhisattvas in the ten directions. After hearing the Dharma, their mind becomes joyful, their resolve becomes vast, able to embrace and practice all bodhisattva practices, yet they remain unattached to the Buddha's teachings.
For ineffable eons, they see ineffable Buddhas appearing in the world, serving and making offerings to each Buddha for ineffable eons without weariness. Seeing Buddhas, hearing the Dharma, and seeing the adorned assemblies of bodhisattvas, they remain unattached. Seeing impure worlds, they feel no aversion. Why? Because this bodhisattva observes according to the Buddha's dharma. In the Buddha's dharma, there is no defilement or purity, no darkness or light, no difference or unity, no reality or falsehood, no safety or danger, no right path or wrong path.
The bodhisattva thus deeply enters the dharma realm, teaching beings without attachment to beings; upholding dharmas without attachment to dharmas; generating bodhicitta and dwelling in Buddha's dwelling without attachment to that dwelling; speaking without attachment to speech; entering the realms of beings without attachment to those realms; understanding samadhi, able to enter and dwell in it without attachment to samadhi; visiting countless Buddha lands, entering, seeing, and dwelling in them without attachment to Buddha lands, leaving without longing.
Through such non-attachment, in the Buddha's dharma their mind has no obstacles. They understand bodhi, realize the Vinaya, dwell in Buddha's true teaching, practice the bodhisattva path, maintain the bodhisattva mind, contemplate the dharmas of bodhisattva liberation, remain unstained in bodhisattva dwellings, practice without attachment, purify the bodhisattva path, and receive the bodhisattva prediction.
Having received the prediction, they think: "Ordinary beings are foolish and ignorant, without knowledge or vision, without faith or understanding, without wise practice, stubborn and attached, cycling through birth and death; not seeking to see Buddha, not following the bright guide, not believing in the trainer, confused and mistaken, entering dangerous paths; not respecting the King of Ten Powers, not knowing the kindness of bodhisattvas, attached to their dwellings; hearing of emptiness, they become greatly frightened; departing from true dharma, they dwell in false dharma; abandoning the level path, they enter dangerous paths; turning away from Buddha's intent, they follow Mara's intent; among all existences, they firmly grasp and do not let go."
Observing beings thus, the bodhisattva increases their great compassion and generates roots of goodness without attachment. The bodhisattva then thinks: "For the sake of a single being, I will spend ineffable eons in each land of the ten directions teaching and maturing them. As for one being, so for all beings; never becoming weary of this or abandoning it to do something else."
Using the tip of a hair to measure the dharma realm, in each hair-tip location, for ineffable eons, they teach and tame all beings; as in one hair-tip location, so in all hair-tip locations. Not even for an instant do they cling to a self or generate thoughts of 'I' and 'mine.' In each hair-tip location, they practice the bodhisattva path for all future eons without attachment to body, dharma, thought, vows, samadhi, contemplation, tranquil concentration, realms, teaching and taming beings, or entering the dharma realm.
Why? The bodhisattva thinks: "I should observe all dharma realms as illusions, Buddhas as reflections, bodhisattva practices as dreams, Buddha's teachings as echoes, all worlds as transformations sustained by karma; different bodies as illusions arising from the power of practices; all beings as mind, with various defilements; all dharmas as the real limit, unchangeable."
They further think: "I should practice the bodhisattva path throughout space and the dharma realm in all lands of the ten directions, in every moment clearly understanding, with all Buddha-dharmas present in right mindfulness, without grasping or attachment." The bodhisattva thus observes the selfless body, sees Buddha without obstruction, teaches beings and expounds dharmas, causing them to generate boundless joyful pure faith in the Buddha's dharma, protecting all without weariness.
Due to their unweariness, in all worlds where beings are not yet matured or tamed, they go there and skillfully guide them. Among these beings with various sounds, various karmas, various attachments, various establishments, various combinations, various cycles, various actions, various realms, various births and deaths, they make great vows to dwell among them and teach them, not letting their minds waver or retreat, not generating even a moment's thought of attachment. Why? Because they have attained non-attachment and non-dependence, benefiting self and others, achieving complete purity. This is called the Bodhisattva Mahasattva's Seventh Practice of Non-attachment.
8 - 難得行 The Practice Difficult to Attain
「佛子！何等為菩薩摩訶薩難得行？此菩薩成就難得善根、難伏善根、最勝善根、不可壞善根、無能過善根、不思議善根、無盡善根、自在力善根、大威德善根、與一切佛同一性善根。此菩薩修諸行時，於佛法中得最勝解，於佛菩提得廣大解，於菩薩願未曾休息，盡一切劫心無疲倦，於一切苦不生厭離，一切眾魔所不能動，一切諸佛之所護念，具行一切菩薩苦行，修菩薩行精勤匪懈，於大乘願恒不退轉。
"Buddhaputra! What is the Bodhisattva Mahasattva's Practice Difficult to Attain? This bodhisattva accomplishes roots of goodness that are difficult to attain, difficult to subdue, supreme, indestructible, unsurpassable, inconceivable, inexhaustible, with power of mastery, of great awesome virtue, and of the same nature as all Buddhas. When this bodhisattva cultivates various practices, they gain supreme understanding of Buddha's dharma, vast understanding of Buddha's enlightenment, never rest from bodhisattva vows, remain untiring through all eons, do not grow weary of all suffering, cannot be moved by all maras, are mindfully protected by all Buddhas, fully practice all bodhisattva austerities, diligently cultivate the bodhisattva path without laziness, and never retreat from the Great Vehicle vows.
是菩薩安住此難得行已，於念念中，能轉阿僧祇劫生死，而不捨菩薩大願。若有眾生，承事供養，乃至見聞，皆於阿耨多羅三藐三菩提得不退轉。
After dwelling in this difficult-to-attain practice, in every moment they can transform countless kapas of birth and death, yet never abandon the great bodhisattva vow. If beings serve and make offerings to them, or even see or hear them, they all become irreversible in supreme enlightenment.
此菩薩雖了眾生非有，而不捨一切眾生界。譬如船師，不住此岸，不住彼岸，不住中流，而能運度此岸眾生至於彼岸，以往返無休息故。菩薩摩訶薩亦復如是，不住生死，不住涅槃，亦復不住生死中流，而能運度此岸眾生，置於彼岸安隱無畏、無憂惱處。亦不於眾生數而有所著，不捨一眾生著多眾生，不捨多眾生著一眾生；不增眾生界，不減眾生界；不生眾生界，不滅眾生界；不盡眾生界，不長眾生界；不分別眾生界，不二眾生界。何以故？菩薩深入眾生界如法界，眾生界、法界無有二。無二法中，無增、無減，無生、無滅，無有、無無，無取、無依，無著、無二。何以故？菩薩了一切法、法界無二故。
Though this bodhisattva understands that beings have no inherent existence, they do not abandon the realm of beings. Like a ferryman who dwells neither on this shore, nor the far shore, nor in midstream, yet can transport beings from this shore to the other shore, going back and forth without rest. Similarly, the Bodhisattva Mahasattva dwells neither in samsara nor nirvana, nor in the midst of samsara, yet can transport beings from this shore to the secure, fearless, sorrowless place on the other shore. They are not attached to numbers of beings, do not abandon one being for many, nor many for one; do not increase or decrease the realm of beings; do not create or destroy the realm of beings; do not exhaust or extend the realm of beings; do not discriminate or dualize the realm of beings. Why? Because the bodhisattva deeply enters the realm of beings as the dharma realm - the realm of beings and the dharma realm are not two. In non-duality, there is no increase or decrease, no birth or death, no existence or non-existence, no grasping or dependence, no attachment or duality. Why? Because the bodhisattva understands all dharmas and the dharma realm as non-dual.
菩薩如是以善方便入深法界，住於無相，以清淨相莊嚴其身，了法無性而能分別一切法相，不取眾生而能了知眾生之數，不著世界而現身佛剎，不分別法而善入佛法，深達義理而廣演言教，了一切法離欲真際而不斷菩薩道、不退菩薩行，常勤修習無盡之行，自在入於清淨法界。
"Thus the bodhisattva uses skillful means to enter the deep dharma realm, dwelling in signlessness while adorning their body with pure marks, understanding the naturelessness of dharmas while able to distinguish all dharma characteristics, not grasping at beings while knowing their numbers, not attaching to worlds while manifesting in Buddha lands, not discriminating dharmas while skillfully entering Buddha's dharmas, deeply comprehending principles while extensively teaching, understanding all dharmas' ultimate truth of desirelessness while not cutting off the bodhisattva path or retreating from bodhisattva practice, constantly and diligently cultivating inexhaustible practices, freely entering the pure dharma realm.
譬如鑽木以出於火，火事無量而火不滅。菩薩如是化眾生事，無有窮盡，而在世間常住不滅；非究竟，非不究竟；非取，非不取；非依，非無依；非世法，非佛法；非凡夫，非得果。
Just as when drilling wood produces fire, the uses of fire are limitless yet fire does not extinguish. Similarly, the bodhisattva's work of transforming beings is endless, yet they constantly dwell in the world without perishing; neither ultimate nor non-ultimate; neither grasping nor non-grasping; neither dependent nor independent; neither worldly dharma nor Buddha dharma; neither ordinary being nor one who has attained the fruit.
菩薩成就如是難得心，修菩薩行時，不說二乘法，不說佛法；不說世間，不說世間法；不說眾生，不說無眾生；不說垢，不說淨。何以故？菩薩知一切法無染、無取、不轉、不退故。
When the bodhisattva accomplishes such a difficult-to-attain mind and practices the bodhisattva path, they speak neither of two-vehicle dharma nor Buddha dharma; speak neither of the world nor worldly dharmas; speak neither of beings nor non-beings; speak neither of defilement nor purity. Why? Because the bodhisattva knows all dharmas are without defilement, without grasping, neither turning nor retreating."
菩薩於如是寂滅微妙甚深最勝法中修行時，亦不生念：『我現修此行、已修此行、當修此行。』不著蘊、界、處、內世間、外世間、內外世間，所起大願、諸波羅蜜及一切法皆無所著。何以故？法界中無有法名：向聲聞乘、向獨覺乘，無有法名：向菩薩乘、向阿耨多羅三藐三菩提，無有法名：向凡夫界，無有法名：向染、向淨、向生死、向涅槃。何以故？諸法無二、無不二故。譬如虛空，於十方中，若去、來、今，求不可得，然非無虛空。菩薩如是觀一切法皆不可得，然非無一切法；如實無異，不失所作，普示修行菩薩諸行；不捨大願，調伏眾生，轉正法輪；不壞因果，亦不違於平等妙法，普與三世諸如來等；不斷佛種，不壞實相；深入於法，辯才無盡；聞法不著，至法淵底；善能開演，心無所畏；不捨佛住，不違世法，普現世間而不著世間。菩薩如是成就難得智慧心，修習諸行，於三惡趣拔出眾生，教化調伏，安置三世諸佛道中，令不動搖。復作是念：『世間眾生不知恩報，更相讎對，邪見執著，迷惑顛倒，愚癡無智，無有信心，隨逐惡友，起諸惡慧，貪愛、無明、種種煩惱皆悉充滿，是我所修菩薩行處。設有知恩、聰明、慧解，及善知識充滿世間，我不於中修菩薩行。何以故？我於眾生，無所適莫，無所冀望，乃至不求一縷一毫，及以一字讚美之言。盡未來劫，修菩薩行，未曾一念自為於己；但欲度脫一切眾生，令其清淨，永得出離。何以故？於眾生中為明導者，法應如是，不取不求；但為眾生修菩薩道，令其得至安隱彼岸，成阿耨多羅三藐三菩提。』是名菩薩摩訶薩第八難得行。
When practicing in such tranquil, subtle, profound, and supreme dharma, the bodhisattva does not give rise to thoughts like "I am now practicing this, have practiced this, or will practice this." They do not attach to aggregates, elements, sense fields, inner worlds, outer worlds, or both inner and outer worlds, nor to their great vows, paramitas, or any dharmas. Why? Because in the dharma realm there is no dharma called "heading toward the śrāvaka vehicle" or "toward the pratyekabuddha vehicle," no dharma called "toward the bodhisattva vehicle" or "toward supreme enlightenment," no dharma called "toward the realm of ordinary beings," and no dharma called "toward defilement," "toward purity," "toward birth-death," or "toward nirvana." Why? Because all dharmas are neither dual nor non-dual.
Like space in the ten directions - past, present, or future - which cannot be found yet is not non-existent, the bodhisattva observes all dharmas as unobtainable yet not non-existent. They remain true without deviation, not failing in their tasks, universally demonstrating bodhisattva practices; not abandoning great vows, taming beings, turning the wheel of true dharma; not destroying cause and effect, not contradicting the wondrous dharma of equality, equal to all Tathagatas of the three times; not cutting off the Buddha lineage, not destroying true characteristics; deeply entering the dharma with inexhaustible eloquence; hearing dharma without attachment, reaching its depths; skillfully expounding without fear; not abandoning Buddha's dwelling, not contradicting worldly dharmas, universally appearing in the world while not attaching to it.
The bodhisattva thus accomplishes the difficult-to-attain wisdom mind, cultivating practices to rescue beings from the three evil paths, teaching and taming them, establishing them firmly in the path of the Buddhas of the three times. They further think: "Worldly beings who are ungrateful, hostile to each other, attached to wrong views, deluded and confused, foolish and unwise, without faith, following evil friends, generating evil wisdom, full of greed, ignorance, and various afflictions - these are where I should practice the bodhisattva path. Even if the world were filled with grateful, wise, and understanding good friends, I would not practice the bodhisattva path there. Why? I have no preferences or expectations regarding beings, not seeking even a thread or hair's breadth of praise. Through endless future eons, I practice the bodhisattva path without a single thought for myself, only wishing to liberate all beings, making them pure and forever free. Why? As a guide for beings, this is how it should be - without grasping or seeking, practicing the bodhisattva path only for beings, helping them reach the safe shore and attain supreme enlightenment." This is called the Bodhisattva Mahasattva's Eighth Practice Difficult to Attain.
9 - 善法行 The Practice of Virtuous Dharma Su-dharma
「佛子！何等為菩薩摩訶薩善法行？此菩薩為一切世間天、人、魔、梵、沙門、婆羅門、乾闥婆等作清涼法池，攝持正法，不斷佛種；得清淨光明陀羅尼故，說法授記，辯才無盡；得具足義陀羅尼故，義辯無盡；得覺悟實法陀羅尼故，法辯無盡；得訓釋言辭陀羅尼故，辭辯無盡；得無邊文句無盡義無礙門陀羅尼故，無礙辯無盡；得佛灌頂陀羅尼灌其頂故，歡喜辯無盡；得不由他悟陀羅尼門故，光明辯無盡；得同辯陀羅尼門故，同辯無盡；得種種義身、句身、文身中訓釋陀羅尼門故，訓釋辯無盡；得無邊旋陀羅尼故，無邊辯無盡。此菩薩大悲堅固，普攝眾生，於三千大千世界變身金色，施作佛事；隨諸眾生根性欲樂，以廣長舌，於一音中現無量音，應時說法，皆令歡喜。假使有不可說種種業報無數眾生，共會一處，其會廣大充滿不可說世界，菩薩於彼眾會中坐。是中眾生，一一皆有不可說阿僧祇口，一一口能出百千億那由他音，同時發聲，各別言辭，各別所問；菩薩於一念中，悉能領受，皆為酬對，令除疑惑。如一眾會中，於不可說眾會中，悉亦如是。復次，假使一毛端處，念念出不可說不可說道場眾會；一切毛端處，皆亦如是。盡未來劫，彼劫可盡，眾會無盡。是諸眾會，於念念中，以各別言辭，各別所問；菩薩於一念中，悉能領受，無怖無怯，無疑無謬，而作是念：『設一切眾生以如是語業俱來問我，我為說法無斷無盡，皆令歡喜，住於善道；復令善解一切言辭，能為眾生說種種法，而於言語無所分別。假使不可說不可說種種言辭而來問難，一念悉領，一音咸答，普使開悟，無有遺餘。以得一切智灌頂故，以得無礙藏故，以得一切法圓滿光明故，具足一切智智故。』佛子！此菩薩摩訶薩安住善法行已，能自清淨，亦能以無所著方便而普饒益一切眾生，不見有眾生得出離者。如於此三千大千世界，如是乃至於不可說三千大千世界，變身金色，妙音具足，於一切法無所障礙而作佛事。佛子！此菩薩摩訶薩成就十種身。所謂： 入無邊法界非趣身，滅一切世間故； 入無邊法界諸趣身，生一切世間故； 不生身，住無生平等法故； 不滅身，一切滅、言說不可得故； 不實身，得如實故； 不妄身，隨應現故； 不遷身，離死此生彼故； 不壞身，法界性無壞故； 一相身，三世語言道斷故； 無相身，善能觀察法相故。
"Children of Buddha! What is the Bodhisattva Mahasattva's Practice of Virtuous Dharma? This bodhisattva becomes a cooling pond of Dharma for all worldly beings - devas, humans, maras, brahmas, śramaṇas, brahmins, gandharvas and others, upholding the true Dharma and not cutting off the Buddha lineage. Because they attain the pure light dhāraṇī, they teach Dharma, give predictions, and have inexhaustible eloquence. Because they attain the complete meaning dhāraṇī, their eloquence in meaning is inexhaustible. Because they attain the dhāraṇī of awakening to true Dharma, their eloquence in Dharma is inexhaustible. Because they attain the dhāraṇī of explaining words, their verbal eloquence is inexhaustible. Because they attain the dhāraṇī of boundless phrases and unobstructed meaning, their unobstructed eloquence is inexhaustible. Because they receive the Buddha's crown-anointing dhāraṇī, their joyful eloquence is inexhaustible. Because they attain the dhāraṇī door of self-realization, their luminous eloquence is inexhaustible. Because they attain the dhāraṇī door of shared eloquence, their shared eloquence is inexhaustible. Because they attain the dhāraṇī door of explaining various meanings, phrases, and texts, their explanatory eloquence is inexhaustible. Because they attain the boundless revolving dhāraṇī, their boundless eloquence is inexhaustible.
This bodhisattva's great compassion is firm, embracing all beings. Throughout the three thousand great thousand worlds, they manifest golden bodies performing Buddha-work. According to beings' faculties and desires, with their broad long tongue they manifest countless sounds within a single sound, teaching Dharma at the appropriate time, bringing joy to all. Even if there were countless beings with various karmic results gathered in one place, filling countless worlds, with the bodhisattva sitting in their assembly, and if each being had countless mouths, each mouth able to produce billions of sounds, speaking different words and asking different questions simultaneously, the bodhisattva could comprehend them all in a single thought and respond to each, removing all doubts. As in one assembly, so too in countless assemblies.
Furthermore, if in each point of a hair-tip there emerged countless assemblies in each moment, and this were true for all hair-tips, until the end of future eons - though the eons might end, the assemblies would be endless. In these assemblies, in every moment, with different words and different questions, the bodhisattva could comprehend them all in a single thought, without fear, timidity, doubt or error, thinking: "Even if all beings came to question me with such speech acts, I would teach Dharma endlessly without interruption, making all happy and established in good paths. I would help them understand all speech and teach various dharmas to beings, while not discriminating among words. Even if questioned with countless different expressions, I would comprehend all in one thought and answer with one voice, universally causing awakening without remainder - because I have received the anointment of all-knowledge, obtained the unobstructed treasury, gained the perfect light of all dharmas, and completed all wisdom."
Children of Buddha! When this Bodhisattva Mahasattva dwells in the Practice of Virtuous Dharma, they can purify themselves and also benefit all beings through non-attached skillful means, without seeing any beings attaining liberation. As in this three thousand great thousand world-system, so too in countless world-systems, they manifest golden bodies with perfect sounds, performing Buddha-work without obstruction in all dharmas. Children of Buddha! This Bodhisattva Mahasattva accomplishes ten kinds of bodies, namely:
- The body that enters the boundless dharma realm beyond destinations, because it extinguishes all worlds;
- The body that enters all destinations in the boundless dharma realm, because it is born in all worlds;
- The unborn body, because it dwells in the equality of non-arising dharma;
- The unextinguished body, because all extinction and verbal expression are unobtainable;
- The non-substantial body, because it attains suchness;
- The non-deluded body, because it manifests according to conditions;
- The unmoved body, because it transcends death here and birth there;
- The indestructible body, because the nature of the dharma realm is indestructible;
- The single-characteristic body, because the paths of speech in the three times are cut off;
- The markless body, because it can skillfully observe the characteristics of dharmas.
菩薩成就如是十種身，為一切眾生舍，長養一切善根故；為一切眾生救，令其得大安隱故；為一切眾生歸，與其作大依處故；為一切眾生導，令得無上出離故；為一切眾生師，令入真實法中故；為一切眾生燈，令其明見業報故；為一切眾生光，令照甚深妙法故；為一切三世炬，令其曉悟實法故；為一切世間照，令入光明地中故；為一切諸趣明，示現如來自在故。佛子！是名菩薩摩訶薩第九善法行。菩薩安住此行，為一切眾生作清涼法池，能盡一切佛法源故。
Having accomplished these ten kinds of bodies, the bodhisattva becomes: a shelter for all beings, nurturing all roots of goodness; a rescuer of all beings, helping them attain great peace; a refuge for all beings, becoming their great support; a guide for all beings, helping them attain supreme liberation; a teacher for all beings, leading them into true dharma; a lamp for all beings, helping them clearly see karmic results; a light for all beings, illuminating profound wonderful dharma; a torch for the three times, helping them understand real dharma; a radiance for all worlds, helping them enter the ground of light; and a brightness for all destinies, demonstrating Tathagata's mastery. Children of Buddha! This is called the Bodhisattva Mahasattva's Ninth Practice of Virtuous Dharma. When the bodhisattva dwells in this practice, they become a cooling pond of Dharma for all beings, able to exhaust all sources of Buddha dharma.
10 - 真實行 The Practice of True Reality (bhūtatathatā)
「佛子！何等為菩薩摩訶薩真實行？此菩薩成就第一誠諦之語，如說能行，如行能說。此菩薩學三世諸佛真實語，入三世諸佛種性，與三世諸佛善根同等，得三世諸佛無二語，隨如來學智慧成就。此菩薩成就知眾生是處非處智、去來現在業報智、諸根利鈍智、種種界智、種種解智、一切至處道智、諸禪解脫三昧垢淨起時非時智、一切世界宿住隨念智、天眼智、漏盡智，而不捨一切菩薩行。何以故？欲教化一切眾生，悉令清淨故。此菩薩復生如是增上心：『若我不令一切眾生住無上解脫道，而我先成阿耨多羅三藐三菩提者，則違我本願，是所不應。是故，要當先令一切眾生得無上菩提、無餘涅槃，然後成佛。何以故？非眾生請我發心，我自為眾生作不請之友，欲先令一切眾生滿足善根、成一切智。是故，我為最勝，不著一切世間故；我為最上，住無上調御地故；我為離翳，解眾生無際故；我為已辦，本願成就故；我為善變化，菩薩功德莊嚴故；我為善依怙，三世諸佛攝受故。』此菩薩摩訶薩不捨本願故，得入無上智慧莊嚴，利益眾生，悉令滿足；隨本誓願，皆得究竟；於一切法中智慧自在，令一切眾生普得清淨；念念遍遊十方世界，念念普詣不可說不可說諸佛國土，念念悉見不可說不可說諸佛及佛莊嚴清淨國土，示現如來自在神力。普遍法界、虛空界，此菩薩現無量身，普入世間而無所依；於其身中，現一切剎、一切眾生、一切諸法、一切諸佛。此菩薩知眾生種種想、種種欲、種種解、種種業報、種種善根，隨其所應，為現其身而調伏之；觀諸菩薩如幻、一切法如化、佛出世如影、一切世間如夢，得義身、文身無盡藏；正念自在，決定了知一切諸法；智慧最勝，入一切三昧真實相，住一性無二地。菩薩摩訶薩以諸眾生皆著於二，安住大悲，修行如是寂滅之法，得佛十力，入因陀羅網法界，成就如來無礙解脫人中雄猛大師子吼；得無所畏，能轉無礙清淨法輪；得智慧解脫，了知一切世間境界；絕生死迴流，入智慧大海；為一切眾生護持三世諸佛正法，到一切佛法海實相源底。菩薩住此真實行已，一切世間天、人、魔、梵、沙門、婆羅門、乾闥婆、阿脩羅等，有親近者，皆令開悟，歡喜清淨。是名菩薩摩訶薩第十真實行。」
"Buddhaputra! What is the Bodhisattva Mahasattva's Practice of True Reality? This bodhisattva accomplishes speech of supreme truthfulness, practicing as they speak and speaking as they practice. This bodhisattva learns the true speech of all Buddhas of the three times, enters the lineage of all Buddhas of the three times, equals the good roots of all Buddhas of the three times, attains the non-dual speech of all Buddhas of the three times, and follows the Tathagata in accomplishing wisdom.
This bodhisattva accomplishes the wisdom of knowing beings' proper and improper situations, the wisdom of past, present and future karmic results, the wisdom of faculties' sharpness or dullness, the wisdom of various realms, the wisdom of various understandings, the wisdom of all paths leading everywhere, the wisdom of all meditations, liberations, samadhis' purity or defilement and their proper or improper times, the wisdom of recollecting past lives in all worlds, the divine eye wisdom, and the wisdom of ending defilements - yet they do not abandon any bodhisattva practices. Why? Because they wish to teach and purify all beings.
This bodhisattva further generates this superior resolve, ‘If I do not establish all beings in the unsurpassed path of liberation before attaining supreme enlightenment myself, I would violate my original vow, which should not be. Therefore, I must first enable all beings to attain supreme bodhi and complete nirvana before becoming a Buddha. Why? Beings did not request me to generate this resolve; I voluntarily became their unrequested friend, wishing to first help all beings perfect their good roots and accomplish all-knowledge. Therefore, I am supreme, unattached to all worlds; I am highest, dwelling in the unsurpassed ground of training; I am free from obscuration, understanding beings without limit; I am accomplished, fulfilling original vows; I am skillfully transformed, adorned with bodhisattva merits; I am a good refuge, embraced by all Buddhas of the three times.’
Because this Bodhisattva Mahasattva does not abandon their original vow, they enter supreme wisdom's adornment, benefit beings to complete fulfillment, fulfill all initial vows, attain mastery of wisdom in all dharmas, and universally purify all beings. In every moment they travel throughout the ten directions, visit ineffable Buddha-lands, see ineffable Buddhas and their pure adorned lands, demonstrating Tathagata's sovereign spiritual powers.
Pervading the dharma realm and space realm, this bodhisattva manifests countless bodies, universally entering the world without dependency. Within their body, they manifest all lands, all beings, all dharmas, and all Buddhas. This bodhisattva knows beings' various thoughts, desires, understandings, karmic results, and good roots, manifesting appropriate forms to tame them. They observe all bodhisattvas as illusions, all dharmas as transformations, Buddhas' appearances as reflections, and all worlds as dreams. They attain the inexhaustible treasury of meaning and expression, perfect mindfulness, definitive understanding of all dharmas, supreme wisdom, enter the true characteristics of all samadhis, and dwell in the ground of non-dual single nature.
Because all beings are attached to duality, the Bodhisattva Mahasattva dwells in great compassion, cultivating such tranquil dharmas. They attain the Buddha's ten powers, enter Dharma realm of Indra's Net, accomplish the Tathagata's unobstructed liberation and lion's roar among humans. They attain fearlessness, can turn the unobstructed pure dharma wheel, attain wisdom and liberation, understand all worldly realms, transcend the cycle of birth and death, enter the ocean of wisdom, protect the true dharma of all Buddhas of the three times for all beings, and reach the source of all Buddha-dharma seas' true characteristics.
When the bodhisattva dwells in this practice of true reality, all worldly devas, humans, maras, brahmas, śramaṇas, brahmins, gandharvas, asuras and others who come near them are caused to awaken and attain joyful purity. This is called the Bodhisattva Mahasattva's Tenth Practice of True Reality.
爾時，佛神力故，十方各有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、天香、天末香、天鬘、天衣、天寶、天莊嚴具，奏天樂音，放天光明，演暢諸天微妙音聲。如此世界夜摩天宮，說十行法所現神變；十方世界，悉亦如是。復以佛神力故，十方各過十萬佛剎微塵數世界外，有十萬佛剎微塵數菩薩俱，來詣此土，充滿十方，語功德林菩薩言：
At that time, through the Buddha's spiritual power, in each of the ten directions worlds as numerous as atoms in a Buddha-land experienced six kinds of earthquakes, namely: moving, universally moving, equally universally moving; rising, universally rising, equally universally rising; surging, universally surging, equally universally surging; quaking, universally quaking, equally universally quaking; roaring, universally roaring, equally universally roaring; striking, universally striking, equally universally striking. There rained heavenly wonderful flowers, heavenly incense, heavenly powdered incense, heavenly garlands, heavenly clothes, heavenly treasures, heavenly ornaments, played heavenly music, released heavenly light, and expressed heavenly subtle sounds. As these spiritual transformations appeared in the Yama Heaven palace of this world while teaching the Ten Practices, so it was in all worlds of the ten directions.
「佛子！善哉！善哉！善能演說諸菩薩行。我等一切同名：功德林，所住世界皆名：功德幢，彼土如來同名：普功德。我等佛所，亦說此法；眾會眷屬，言辭義理，悉亦如是，無有增減。佛子！我等皆承佛神力，來入此會，為汝作證：十方世界，悉亦如是。」
"Buddhaputra! Excellent! Excellent! You have skillfully expounded the bodhisattva practices. We all share the same name: Forest of Merit, our worlds are all named: Banner of Merit, and the Tathagatas there all share the name: Universal Merit. At our Buddhas' places, this teaching is also explained; the assemblies, retinues, words, and principles are all exactly the same, without increase or decrease. Child of Buddha! We have all come to this assembly through the Buddha's spiritual power to bear witness for you: it is thus in all worlds of the ten directions."
爾時，功德林菩薩承佛神力，普觀十方一切眾會暨于法界，欲令佛種性不斷故，欲令菩薩種性清淨故，欲令願種性不退轉故，欲令行種性常相續故，欲令三世種性悉平等故，欲攝三世一切佛種性故，欲開演所種諸善根故，欲觀察一切諸根故，欲解煩惱習氣心行所作故，欲照了一切佛菩提故，而說頌言：
At that time, Bodhisattva Forest of Merit, empowered by the Buddha's spiritual power, universally observed all assemblies in the ten directions and throughout the dharma realm. Wishing to prevent the Buddha's lineage from being cut off, to purify the bodhisattva lineage, to make the vow lineage irreversible, to maintain the practice lineage's continuity, to make the lineages of the three times equal, to gather all Buddha lineages of the three times, to reveal the planted good roots, to observe all faculties, to understand the workings of afflictions and habitual tendencies, and to illuminate all Buddha enlightenment, he spoke verses, saying:
一心敬禮十力尊， 離垢清淨無礙見， 境界深遠無倫匹， 住如虛空道中者。
With one mind I pay homage to the Honored One of Ten Powers, With pure, unobstructed vision free from defilements, Whose realm is profound and far-reaching without compare, Who dwells in the path like space.
過去人中諸最勝， 功德無量無所著， 勇猛第一無等倫， 彼離塵者行斯道。
Among past humans, those most excellent ones Had immeasurable merit without attachment, Supreme in courage without equal, Those dust-free ones practiced this path.
現在十方諸國土， 善能開演第一義， 離諸過惡最清淨， 彼無依者行斯道。
In all lands of the ten directions at present, They skillfully expound the ultimate truth, Free from all faults, most pure, Those independent ones practice this path.
未來所有人師子， 周遍遊行於法界， 已發諸佛大悲心， 彼饒益者行斯道。
All future lions among humans, Will travel throughout the dharma realm, Having generated the great compassionate heart of all Buddhas, Those beneficent ones practice this path.
三世所有無比尊， 自然除滅愚癡暗， 於一切法皆平等， 彼大力人行此道。
The incomparable honored ones of the three times Naturally eliminate the darkness of ignorance, Equal in all dharmas, Those of great power practice this path.
普見無量無邊界， 一切諸有及諸趣， 見已其心不分別， 彼無動者行斯道。
Seeing all boundless realms, All existences and destinies, Seeing without discrimination, Those unmoved ones practice this path.
法界所有皆明了， 於第一義最清淨， 永破瞋慢及愚癡， 彼功德者行斯道。
Understanding all in the dharma realm, Most pure in ultimate truth, Forever breaking anger, pride and delusion, Those meritorious ones practice this path.
於諸眾生善分別， 悉入法界真實性， 自然覺悟不由他， 彼等空者行斯道。
Well discerning all beings, Entering the true nature of the dharma realm, Self-awakened without relying on others, Those equal to space practice this path.
盡空所有諸國土， 悉往說法廣開諭， 所說清淨無能壞， 彼勝牟尼行此道。
Throughout space in all lands, They go to teach and widely explain, Their pure teaching indestructible, Those supreme sages practice this path.
具足堅固不退轉， 成就尊重最勝法， 願力無盡到彼岸， 彼善修者所行道。
Perfect in steadfast non-regression, Accomplishing the most venerated supreme dharma, With inexhaustible vow-power reaching the other shore, This is the path practiced by those of good cultivation.
無量無邊一切地， 廣大甚深妙境界， 悉能知見靡有遺， 彼論師子所行道。
All grounds boundless and limitless, Vast, profound and wondrous realms, Able to know and see without omission, This is the path practiced by the lion of discourse.
一切句義皆明了， 所有異論悉摧伏， 於法決定無所疑， 彼大牟尼行此道。
Understanding clearly all meanings and phrases, Defeating all opposing arguments, Decisive in dharma without doubt, This is the path practiced by the great sage.
遠離世間諸過患， 普與眾生安隱樂， 能為無等大導師， 彼勝德者行斯道。
Far removed from worldly faults, Universally giving peace and joy to beings, Able to be an incomparable great guide, This is the path practiced by those of supreme virtue.
恒以無畏施眾生， 普令一切皆欣慶， 其心清淨離染濁， 彼無等者行斯道。
Always bestowing fearlessness to beings, Causing all to rejoice, Their mind pure and free from defilement, This is the path practiced by those without equal.
意業清淨極調善， 離諸戲論無口過， 威光圓滿眾所欽， 彼最勝者行斯道。
Mental karma pure and well-disciplined, Free from idle talk and verbal faults, With perfect majestic light respected by all, This is the path practiced by those most supreme.
入真實義到彼岸， 住功德處心永寂， 諸佛護念恒不忘， 彼滅有者行斯道。
Entering true meaning reaching the other shore, Dwelling in merit with eternally peaceful mind, Never forgetting the Buddhas' protection, This is the path practiced by those who end existence.
遠離於我無惱害， 恒以大音宣正法， 十方國土靡不周， 彼絕譬者行斯道。
Far from self with no harmful intent, Always proclaiming true dharma with great voice, Reaching throughout lands in the ten directions, This is the path practiced by those beyond compare.
檀波羅蜜已成滿， 百福相好所莊嚴， 眾生見者皆欣悅， 彼最勝慧行斯道。
Having perfected the paramita of giving, Adorned with a hundred blessings and marks, All beings who see them are delighted, Those of supreme wisdom practice this path.
智地甚深難可入， 能以妙慧善安住， 其心究竟不動搖， 彼堅固行行斯道。
The ground of wisdom is profound and hard to enter, Yet they skillfully dwell there with wondrous wisdom, Their mind ultimately unwavering, Those of firm practice follow this path.
法界所有悉能入， 隨所入處咸究竟， 神通自在靡不該， 彼法光明行此道。
They can enter all within the dharma realm, Thoroughly mastering wherever they enter, Their spiritual powers unrestricted and complete, Those of dharma light practice this path.
諸無等等大牟尼， 勤修三昧無二相， 心常在定樂寂靜， 彼普見者行斯道。
The incomparable great sages Diligently cultivate samadhi without duality, Their minds always in meditation, delighting in tranquility, Those universal seers practice this path.
微細廣大諸國土， 更相涉入各差別， 如其境界悉了知， 彼智山王行此道。
All lands subtle and vast, Interpenetrating with distinct characteristics, Understanding all such realms completely, Those kings of wisdom practice this path.
意常明潔離諸垢， 於三界中無所著， 護持眾戒到彼岸， 此淨心者行斯道。
Their minds always pure and free from defilements, Unattached within the three realms, Upholding precepts to reach the other shore, Those pure-minded ones practice this path.
智慧無邊不可說， 普遍法界虛空界， 善能修學住其中， 彼金剛慧行斯道。
Wisdom boundless and ineffable, Pervading the dharma realm and space, Skillfully learning to dwell therein, Those of vajra wisdom practice this path.
三世一切佛境界， 智慧善入悉周遍， 未甞暫起疲厭心， 彼最勝者行斯道。
The realms of all Buddhas of the three times, Their wisdom enters and pervades completely, Never giving rise to weariness, Those most supreme ones practice this path.
善能分別十力法， 了知一切至處道， 身業無礙得自在， 彼功德身行此道。
Skillfully discerning the dharmas of the ten powers, Understanding all paths leading everywhere, Physical karma unobstructed and free, This is the path practiced by those of merit-body.
十方無量無邊界， 所有一切諸眾生， 我皆救護而不捨， 彼無畏者行斯道。
In boundless realms of the ten directions, All beings without exception, I will protect and never abandon, This is the path practiced by the fearless ones.
於諸佛法勤修習， 心常精進不懈倦， 淨治一切諸世間， 彼大龍王行此道。
Diligently cultivating all Buddha-dharmas, Mind always vigorous without weariness, Purifying all worlds, This is the path practiced by the great naga kings.
了知眾生根不同， 欲解無量各差別， 種種諸界皆明達， 此普入者行斯道。
Understanding beings' different faculties, Their countless distinct desires and understandings, Comprehending clearly all realms, This is the path practiced by the all-pervading ones.
十方世界無量剎， 悉往受生無有數， 未曾一念生疲厭， 彼歡喜者行斯道。
In countless lands of the ten directions, Taking birth numberless times, Never giving rise to a single thought of weariness, This is the path practiced by the joyful ones.
普放無量光明網， 照耀一切諸世間， 其光所照入法性， 此善慧者行斯道。
Universally releasing nets of boundless light, Illuminating all worlds, Their light entering the nature of dharmas, This is the path practiced by those of good wisdom.
震動十方諸國土， 無量億數那由他， 不令眾生有驚怖， 此利世者所行道。
Shaking all lands in the ten directions, Numbering billions of nayutas, Yet not causing beings to feel fear, This is the path practiced by those who benefit the world.
善解一切語言法， 問難酬對悉究竟， 聰哲辯慧靡不知， 此無畏者所行道。
Skillfully understanding all languages, Perfect in answering all questions, Wise and eloquent, knowing all, This is the path practiced by the fearless ones.
善解覆仰諸國土， 分別思惟得究竟， 悉使住於無盡地， 此勝慧者所行道。
Skillfully understanding all lands upturned and upright, Analyzing and contemplating to completion, Causing all to dwell in the inexhaustible ground, This is the path practiced by those of supreme wisdom.
功德無量那由他， 為求佛道皆修習， 於其一切到彼岸， 此無盡行所行道。
Immeasurable nayutas of merit, All cultivated in seeking the Buddha path, Reaching the other shore in everything, This is the path practiced by those of inexhaustible practice.
超出世間大論師， 辯才第一師子吼， 普使群生到彼岸， 此淨心者所行道。
Transcending worldly great discourse masters, Supreme in eloquence with lion's roar, Universally helping beings reach the other shore, This is the path practiced by those of pure mind.
諸佛灌頂第一法， 已得此法灌其頂， 心恒安住正法門， 彼廣大心行此道。
The supreme dharma of Buddhas' anointment, Having received this dharma's anointment, Mind always dwelling in the gate of true dharma, This is the path practiced by those of vast mind.
一切眾生無量別， 了達其心悉周遍， 決定護持佛法藏， 彼如須彌行此道。
All beings' countless differences, Understanding their minds completely pervading, Definitely protecting the treasury of Buddha dharma, This is the path practiced by those like Mount Sumeru.
能於一一語言中， 普為示現無量音， 令彼眾生隨類解， 此無礙見行斯道。
Able within each word, To universally manifest countless sounds, Enabling beings to understand according to their kind, This is the path practiced by those of unobstructed vision.
一切文字語言法， 智皆善入不分別， 住於真實境界中， 此見性者所行道。
All written and spoken dharmas, Wisdom skillfully enters without discrimination, Dwelling in the realm of true reality, This is the path practiced by those who see nature.
安住甚深大法海， 善能印定一切法， 了法無相真實門， 此見實者所行道。
Peacefully dwelling in the profound great dharma sea, Skillfully confirming all dharmas, Understanding the markless gate of true reality, This is the path practiced by those who see reality.
一一佛土皆往詣， 盡於無量無邊劫， 觀察思惟靡暫停， 此匪懈者所行道。
Visiting each Buddha land, Throughout limitless boundless eons, Observing and contemplating without pause, This is the path practiced by those without laziness.
無量無數諸如來， 種種名號各不同， 於一毛端悉明見， 此淨福者所行道。
Countless innumerable Tathagatas, With various different names, All clearly seen on a single hair-tip, This is the path practiced by those of pure merit.
一毛端處見諸佛， 其數無量不可說， 一切法界悉亦然， 彼諸佛子行斯道。
On a single hair-tip seeing all Buddhas, Their numbers boundless and ineffable, So too throughout all dharma realms, This is the path practiced by those Buddha's children.
無量無邊無數劫， 於一念中悉明見， 知其修促無定相， 此解脫行所行道。
Countless boundless numberless eons, All clearly seen in a single thought, Knowing their length has no fixed marks, This is the path practiced by those of liberation.
能令見者無空過， 皆於佛法種因緣， 而於所作心無著， 彼諸最勝所行道。
Enabling all who see them to not pass in vain, All planting causes in Buddha's dharma, Yet their minds unattached to what they do, This is the path practiced by those most supreme.
那由他劫常遇佛， 終不一念生疲厭， 其心歡喜轉更增， 此不空見所行道。
Meeting Buddhas through nayutas of eons, Never giving rise to a thought of weariness, Their joyful hearts increasingly growing, This is the path practiced by those of non-empty seeing.
盡於無量無邊劫， 觀察一切眾生界， 未曾見有一眾生， 此堅固士所行道。
Throughout countless boundless eons, Observing all realms of beings, Yet never seeing a single being, This is the path practiced by those of firm resolve.
修習無邊福智藏， 普作清涼功德池， 利益一切諸群生， 彼第一人行此道。
Cultivating boundless treasuries of merit and wisdom, Universally creating cooling pools of merit, Benefiting all living beings, This is the path practiced by those foremost ones.
法界所有諸品類， 普遍虛空無數量， 了彼皆依言說住， 此師子吼所行道。
All kinds of beings in the dharma realm, Pervading space without measure, Understanding all dwell in verbal expression, This is the path practiced by those of lion's roar.
能於一一三昧中， 普入無數諸三昧， 悉至法門幽奧處， 此論月者行斯道。
Able in each samadhi To universally enter countless samadhis, Reaching the profound places of dharma gates, This is the path practiced by those who discourse on the moon.
忍力勤修到彼岸， 能忍最勝寂滅法， 其心平等不動搖， 此無邊智所行道。
With power of patience cultivating to reach the other shore, Able to endure the supreme dharma of extinction, Their minds equal and unwavering, This is the path practiced by those of boundless wisdom.
於一世界一坐處， 其身不動恒寂然， 而於一切普現身， 彼無邊身行此道。
In one world at one sitting place, Their body unmoving, ever tranquil, Yet universally manifesting bodies everywhere, This is the path practiced by those of boundless body.
無量無邊諸國土， 悉令共入一塵中， 普得包容無障礙， 彼無邊思行此道。
Countless boundless lands, All made to enter a single dust mote, Universally encompassing without obstruction, This is the path practiced by those of boundless thought.
了達是處及非處， 於諸力處普能入， 成就如來最上力， 彼第一力所行道。
Understanding what is possible and impossible, Able to enter all powers universally, Accomplishing the Tathagata's supreme power, This is the path practiced by those of foremost power.
過去未來現在世， 無量無邊諸業報， 恒以智慧悉了知， 此達解者所行道。
Past, future, and present worlds, Countless boundless karmic results, Always understanding completely through wisdom, This is the path practiced by those of comprehension.
了達世間時非時， 如應調伏諸眾生， 悉順其宜而不失， 此善了者所行道。
Understanding worldly timing and non-timing, Taming beings as appropriate, According with all conditions without fail, This is the path practiced by those of good understanding.
善守身語及意業， 恒令依法而修行， 離諸取著降眾魔， 此智心者所行道。
Well guarding body, speech, and mind actions, Always practicing according to dharma, Free from attachments, subduing maras, This is the path practiced by those of wise mind.
於諸法中得善巧， 能入真如平等處， 辯才宣說無有窮， 此佛行者所行道。
Gaining skill in all dharmas, Able to enter the place of equal suchness, With endless eloquence in exposition, This is the path practiced by those who follow Buddha.
陀羅尼門已圓滿， 善能安住無礙藏， 於諸法界悉通達， 此深入者所行道。
Having perfected the gates of dhāraṇī, Skillfully dwelling in the unobstructed treasury, Penetrating all dharma realms, This is the path practiced by those of deep entry.
三世所有一切佛， 悉與等心同智慧， 一性一相無有殊， 此無礙種所行道。
All Buddhas of the three times, Equal in mind and wisdom, One nature, one characteristic without difference, This is the path practiced by those of unobstructed lineage.
已決一切愚癡膜， 深入廣大智慧海， 普施眾生清淨眼， 此有目者所行道。
Having cut through all veils of delusion, Deeply entering the vast ocean of wisdom, Universally bestowing pure eyes to beings, This is the path practiced by those who have vision.
已具一切諸導師， 平等神通無二行， 獲於如來自在力， 此善修者所行道。
Having perfected all guides, Equal spiritual powers without dual practice, Attaining the Tathagata's sovereign power, This is the path practiced by those of good cultivation.
遍遊一切諸世間， 普雨無邊妙法雨， 悉令於義得決了， 此法雲者所行道。
Traveling throughout all worlds, Universally raining boundless wonderful Dharma rain, Enabling all to gain decisive understanding, This is the path practiced by those of Dharma clouds.
能於佛智及解脫， 深生淨信永不退， 以信而生智慧根， 此善學者所行道。
Able to generate deep pure faith In Buddha's wisdom and liberation, never retreating, From faith producing roots of wisdom, This is the path practiced by those of good learning.
能於一念悉了知， 一切眾生無有餘， 了彼眾生心自性， 達無性者所行道。
Able in a single thought to completely know All beings without exception, Understanding the self-nature of beings' minds, This is the path practiced by those who realize non-nature.
法界一切諸國土， 悉能化往無有數， 其身最妙絕等倫， 此無比行所行道。
All lands in the dharma realm, Able to transform and travel to countless times, Their body most wonderful beyond compare, This is the path practiced by those of incomparable conduct.
佛剎無邊無有數， 無量諸佛在其中， 菩薩於彼悉現前， 親近供養生尊重。
Buddha lands boundless and countless, With immeasurable Buddhas within them, Bodhisattvas appear before them all, Drawing near, making offerings, generating reverence.
菩薩能以獨一身， 入於三昧而寂定， 令見其身無有數， 一一皆從三昧起。
Bodhisattvas with a single body Enter samadhi in tranquil concentration, Causing their body to appear countless times, Each arising from samadhi.
菩薩所住最深妙， 所行所作超戲論， 其心清淨常悅樂， 能令眾生悉歡喜。
Bodhisattvas dwell in the most profound wonder, Their practices transcending conceptual elaboration, Their minds pure and constantly joyful, Able to make all beings happy.
諸根方便各差別， 能以智慧悉明見， 而了諸根無所依， 調難調者所行道。
The various faculties and skillful means each different, Able with wisdom to clearly see all, Yet understanding faculties have no support, This is the path practiced by those who tame the difficult to tame.
能以方便巧分別， 於一切法得自在， 十方世界各不同， 悉在其中作佛事。
Able with skillful means to discriminate, Attaining mastery in all dharmas, The worlds of the ten directions each different, Performing Buddha-work in all of them.
諸根微妙行亦然， 能為眾生廣說法， 誰其聞者不欣慶， 此等虛空所行道。
Faculties subtle and wonderful, practices likewise, Able to extensively teach dharma for beings, Who hearing this would not rejoice? This is the path practiced by those equal to space.
智眼清淨無與等， 於一切法悉明見， 如是智慧巧分別， 此無等者所行道。
Their wisdom eye pure and unequaled, Clearly seeing all dharmas, Such wisdom skillfully discriminating, This is the path practiced by those without equal.
所有無盡廣大福， 一切修行使究竟， 令諸眾生悉清淨， 此無比者所行道。
Having inexhaustible vast merit, All practices brought to completion, Causing all beings to be purified, This is the path practiced by those incomparable.
普勸修成助道法， 悉令得住方便地， 度脫眾生無有數， 未曾暫起眾生想。
Universally encouraging cultivation of dharmas that aid the path, Enabling all to dwell in the ground of skillful means, Liberating countless beings, Yet never giving rise to the concept of beings.
一切機緣悉觀察， 先護彼意令無諍， 普示眾生安隱處， 此方便者所行道。
Observing all conditions completely, First protecting others' minds to prevent conflict, Universally showing beings places of peace, This is the path practiced by those of skillful means.
成就最上第一智， 具足無量無邊智， 於諸四眾無所畏， 此方便智所行道。
Accomplishing supreme foremost wisdom, Perfect in boundless immeasurable wisdom, Fearless among the fourfold assembly, This is the path practiced by those of skillful wisdom.
一切世界及諸法， 悉能遍入得自在， 亦入一切眾會中， 度脫群生無有數。
All worlds and all dharmas, Able to pervade and master all, Also entering all assemblies, Liberating countless beings.
十方一切國土中， 擊大法鼓悟群生， 為法施主最無上， 此不滅者所行道。
In all lands of the ten directions, Beating the great dharma drum to awaken beings, Supreme master of dharma giving, This is the path practiced by those undying.
一身結跏而正坐， 充滿十方無量剎， 而令其身不迫隘， 此法身者所行道。
One body sitting in full lotus, Filling countless lands in the ten directions, Yet their body remains unconfined, This is the path practiced by those of dharma body.
能於一義一文中， 演說無量無邊法， 而其邊際不可得， 此無邊智所行道。
Able within a single meaning and phrase, To expound boundless limitless dharmas, Their limits impossible to find, This is the path practiced by those of boundless wisdom.
於佛解脫善修學， 得佛智慧無障礙， 成就無畏為世雄， 此方便者所行道。
Well learned in Buddha's liberation, Attaining Buddha's wisdom without obstruction, Accomplishing fearlessness as a world hero, This is the path practiced by those of skillful means.
了知十方世界海， 亦知一切佛剎海， 智海法海悉了知， 眾生見者咸欣慶。
Understanding the ocean of worlds in ten directions, Also knowing all oceans of Buddha lands, Comprehending oceans of wisdom and dharma, All beings who see them rejoice.
或現入胎及初生， 或現道場成正覺， 如是皆令世間見， 此無邊者所行道。
Sometimes manifesting entering the womb and birth, Sometimes manifesting enlightenment at the bodhi seat, Causing the world to see all such things, This is the path practiced by those of boundlessness.
無量億數國土中， 示現其身入涅槃， 實不捨願歸寂滅， 此雄論者所行道。
In countless billions of lands, Manifesting their body entering nirvana, Yet never truly abandoning vows for extinction, This is the path practiced by those of heroic discourse.
堅固微密一妙身， 與佛平等無差別， 隨諸眾生各異見， 一實身者所行道。
One wonderful body firm and subtle, Equal to Buddha without difference, Appearing differently to each being, This is the path practiced by those of one true body.
法界平等無差別， 具足無量無邊義， 樂觀一相心不移， 三世智者所行道。
The dharma realm equal without difference, Complete with boundless infinite meanings, Delighting in observing one mark with unwavering mind, This is the path practiced by those wise in three times.
於諸眾生及佛法， 建立加持悉究竟， 所有持力同於佛， 最上持者行斯道。
For all beings and Buddha dharma, Establishing empowerment to completion, Their sustaining power equal to Buddha's, This is the path practiced by those of supreme sustaining.
神足無礙猶如佛， 天眼無礙最清淨， 耳根無礙善聽聞， 此無礙意所行道。
Spiritual powers unobstructed like Buddha's, Heavenly eye unobstructed and most pure, Ear faculty unobstructed in good hearing, This is the path practiced by those of unobstructed mind.
所有神通皆具足， 隨其智慧悉成就， 善知一切靡所儔， 此賢智者所行道。
All spiritual powers fully accomplished, According to wisdom all is achieved, Skillfully knowing all without equal, This is the path practiced by those of worthy wisdom.
其心正定不搖動， 其智廣大無邊際， 所有境界皆明達， 一切見者所行道。
Their mind in right concentration unwavering, Their wisdom vast and boundless, Understanding clearly all realms, This is the path practiced by those who see all.
已到一切功德岸， 能隨次第度眾生， 其心畢竟無厭足， 此常勤者所行道。
Having reached the shore of all merit, Able to gradually liberate beings, Their mind ultimately tireless, This is the path practiced by those ever diligent.
三世所有諸佛法， 於此一切咸知見， 從於如來種性生， 彼諸佛子行斯道。
All Buddha dharmas of the three times, All of these they know and see, Born from the Tathagata's lineage, This is the path practiced by those Buddha's children.
隨順言辭已成就， 乖違談論善摧伏， 常能趣向佛菩提， 無邊慧者所行道。
Having accomplished harmonious speech, Skillfully defeating opposing arguments, Always able to progress toward Buddha's enlightenment, This is the path practiced by those of boundless wisdom.
一光照觸無涯限， 十方國土悉充遍， 普使世間得大明， 此破闇者所行道。
One light touching without limit, Pervading all lands in the ten directions, Universally causing the world to gain great brightness, This is the path practiced by those who destroy darkness.
隨其應見應供養， 為現如來清淨身， 教化眾生百千億， 莊嚴佛剎亦如是。
According to what should be seen and venerated, Manifesting the Tathagata's pure body, Teaching billions of beings, And adorning Buddha lands likewise.
為令眾生出世間， 一切妙行皆修習， 此行廣大無邊際， 云何而有能知者？
To help beings transcend the world, All wonderful practices are cultivated, These practices vast and boundless, Who could know them completely?
假使分身不可說， 而與法界虛空等， 悉共稱揚彼功德， 百千萬劫無能盡。
Even if manifesting ineffable bodies, Equal to the dharma realm and space, All praising their merits together, Through billions of eons could not exhaust them.
菩薩功德無有邊， 一切修行皆具足， 假使無量無邊佛， 於無量劫說不盡。
The bodhisattva's merits are boundless, All practices perfectly complete, Even if countless boundless Buddhas Through countless eons spoke, they could not exhaust them.
何況世間天及人， 一切聲聞及緣覺， 能於無量無邊劫， 讚歎稱揚得究竟。」
How much less could worldly devas and humans, All śrāvakas and pratyekabuddhas, Through countless boundless eons, Completely praise and extol them.
大方廣佛華嚴經卷第二十