普賢行品第三十六
爾時，普賢菩薩摩訶薩復告諸菩薩大眾言：
At that time, Samantabhadra Bodhisattva-mahāsattva again addressed the great assembly of bodhisattvas saying:
「佛子！如向所演，此但隨眾生根器所宜，略說如來少分境界。何以故？諸佛世尊，為諸眾生，無智作惡，計我、我所，執著於身，顛倒疑惑，邪見分別，與諸結縛恒共相應，隨生死流遠如來道故，出興于世。
"Buddhaputra! What has been explained thus far is only a brief explanation of a small portion of the Tathāgata's realm according to what is appropriate for beings' faculties. Why is this? The World-Honored Buddhas appear in the world for the sake of beings who, lacking wisdom, commit evil deeds, calculate about self and possessions, are attached to the body, are deluded and doubtful, make discriminations based on wrong views, are constantly bound by fetters, and follow the flow of birth and death far from the Tathāgata's path."
佛子！我不見一法為大過失，如諸菩薩於他菩薩起瞋心者。何以故？佛子！若諸菩薩於餘菩薩起瞋恚心，即成就百萬障門故。何等為百萬障？所謂：不見菩提障；不聞正法障；生不淨世界障；生諸惡趣障；生諸難處障；多諸疾病障；多被謗毀障；生頑鈍諸趣障；壞失正念障；闕少智慧障；眼障；耳障；鼻障；舌障；身障；意障；惡知識障；惡伴黨障；樂習小乘障；樂近凡庸障；不信樂大威德人障；樂與離正見人同住障；生外道家障；住魔境界障；離佛正教障；不見善友障；善根留難障；增不善法障；得下劣處障；生邊地障；生惡人家障；生惡神中障；生惡龍、惡夜叉、惡乾闥婆、惡阿脩羅、惡迦樓羅、惡緊那羅、惡摩睺羅伽、惡羅剎中障；不樂佛法障；習童蒙法障；樂著小乘障；不樂大乘障；性多驚怖障；心常憂惱障；愛著生死障；不專佛法障；不喜見聞佛自在神通障；不得菩薩諸根障；不行菩薩淨行障；退怯菩薩深心障；不生菩薩大願障；不發一切智心障；於菩薩行懈怠障；不能淨治諸業障；不能攝取大福障；智力不能明利障；斷於廣大智慧障；不護持菩薩諸行障；樂誹謗一切智語障；遠離諸佛菩提障；樂住眾魔境界障；不專修佛境界障；不決定發菩薩弘誓障；不樂與菩薩同住障；不求菩薩善根障；性多見疑障；心常愚闇障；不能行菩薩平等施故，起不捨障；不能持如來戒故，起破戒障；不能入堪忍門故，起愚癡、惱害、瞋恚障；不能行菩薩大精進故，起懈怠垢障；不能得諸三昧故，起散亂障；不修治般若波羅蜜故，起惡慧障；於處、非處中無善巧障；於度眾生中無方便障；於菩薩智慧中不能觀察障；於菩薩出離法中不能了知障；不成就菩薩十種廣大眼故，眼如生盲障；耳不聞無礙法故，口如啞羊障；不具相好故，鼻根破壞障；不能辨了眾生語言故，成就舌根障；輕賤眾生故，成就身根障；心多狂亂故，成就意根障；不持三種律儀故，成就身業障；恒起四種過失故，成就語業障；多生貪、瞋、邪見故，成就意業障；賊心求法障；斷絕菩薩境界障；於菩薩勇猛法中心生退怯障；於菩薩出離道中心生嬾惰障；於菩薩智慧光明門中心生止息障；於菩薩念力中心生劣弱障；於如來教法中不能住持障；於菩薩離生道不能親近障；於菩薩無失壞道不能修習障；隨順二乘正位障；遠離三世諸佛菩薩種性障。
"Buddhaputra! I see no greater fault than when bodhisattvas give rise to anger toward other bodhisattvas. Why? Buddhaputra! When bodhisattvas give rise to anger toward other bodhisattvas, they immediately produce a hundred thousand obstructions (nīvaraṇa). What are these hundred thousand obstructions? Namely: the obstruction of not seeing bodhi; the obstruction of not hearing the true Dharma; the obstruction of being born in impure worlds; the obstruction of being born in evil destinies; the obstruction of being born in difficult circumstances; the obstruction of many illnesses; the obstruction of being slandered; the obstruction of being born in dull and stupid destinies; the obstruction of losing right mindfulness; the obstruction of lacking wisdom; obstructions of the eye, ear, nose, tongue, body, and mind; the obstruction of evil friends; the obstruction of evil companions; the obstruction of delighting in practicing the Lesser Vehicle; the obstruction of delighting in associating with ordinary people; the obstruction of not having faith in those of great virtue; the obstruction of delighting in dwelling with those who have left right views; the obstruction of being born in non-Buddhist families; the obstruction of dwelling in Mara's realm; the obstruction of departing from the Buddha's true teaching; the obstruction of not seeing good friends; the obstruction of difficulties with roots of goodness; the obstruction of increasing unwholesome dharmas; the obstruction of obtaining inferior positions; the obstruction of being born in border regions; the obstruction of being born in evil families; the obstruction of being born among evil spirits; the obstruction of being born among evil dragons, evil yakshas, evil gandharvas, evil asuras, evil garudas, evil kinnaras, evil mahoragas, and evil rakshasas. The obstruction of not delighting in the Buddha's Dharma; the obstruction of practicing childish dharmas; the obstruction of attachment to the Lesser Vehicle; the obstruction of not delighting in the Great Vehicle; the obstruction of being prone to fear; the obstruction of constant anxiety; the obstruction of attachment to birth and death; the obstruction of not focusing on the Buddha's Dharma; the obstruction of not delighting in seeing and hearing the Buddha's sovereign spiritual powers; the obstruction of not attaining the bodhisattva faculties; the obstruction of not practicing the bodhisattva's pure conduct; the obstruction of retreating from the bodhisattva's profound mind; the obstruction of not giving rise to the bodhisattva's great vows; the obstruction of not giving rise to the mind of all-knowledge; the obstruction of being lazy in bodhisattva practices; the obstruction of being unable to purify karmic actions; the obstruction of being unable to gather great merit; the obstruction of wisdom powers not being sharp; the obstruction of cutting off vast wisdom; the obstruction of not protecting bodhisattva practices; the obstruction of delighting in slandering the speech of all-knowledge; the obstruction of being distant from the buddhas' bodhi; the obstruction of delighting in dwelling in Mara's realm; the obstruction of not focusing on cultivating the Buddha's realm; the obstruction of not definitely making the bodhisattva's vast vows; the obstruction of not delighting in dwelling with bodhisattvas; the obstruction of not seeking bodhisattva roots of goodness; the obstruction of being prone to views and doubts; the obstruction of constant ignorance; the obstruction of not practicing the bodhisattva's equal giving, thus giving rise to not relinquishing; the obstruction of not upholding the Tathagata's precepts, thus giving rise to breaking precepts; the obstruction of not entering the door of patience, thus giving rise to delusion, harm, and anger; the obstruction of not practicing the bodhisattva's great vigor, thus giving rise to the defilement of laziness; the obstruction of not attaining samadhis, thus giving rise to scattered mind; the obstruction of not cultivating prajna paramita, thus giving rise to evil wisdom. The obstruction of having no skill in what is appropriate and inappropriate; the obstruction of having no skillful means in liberating beings; the obstruction of being unable to contemplate bodhisattva wisdom; the obstruction of being unable to understand the bodhisattva's path of transcendence; the obstruction of being blind like one born blind due to not accomplishing the bodhisattva's ten vast eyes; the obstruction of being mute like a sheep due to not hearing the unobstructed Dharma; the obstruction of damaged nose faculty due to not having the major and minor marks; the obstruction of defective tongue faculty due to being unable to understand beings' languages; the obstruction of defective body faculty due to despising beings; the obstruction of defective mind faculty due to having a scattered mind; the obstruction of defective bodily karma due to not maintaining the three types of restraint; the obstruction of defective verbal karma due to constantly committing four types of faults; the obstruction of defective mental karma due to frequently giving rise to greed, anger and wrong views; the obstruction of seeking the Dharma with a thieving mind; the obstruction of being cut off from the bodhisattva realm; the obstruction of becoming timid regarding the bodhisattva's courageous dharmas; the obstruction of becoming lazy regarding the bodhisattva's path of transcendence; the obstruction of ceasing regarding the door of bodhisattva wisdom light; the obstruction of becoming weak regarding the bodhisattva's power of mindfulness; the obstruction of being unable to uphold the Tathagata's teachings; the obstruction of being unable to draw near to the bodhisattva's path of transcending birth; the obstruction of being unable to cultivate the bodhisattva's path of non-regression; the obstruction of according with the stage of the Two Vehicles; the obstruction of being distant from the lineage of all buddhas and bodhisattvas of the three times.”
「佛子！若菩薩於諸菩薩起一瞋心，則成就如是等百萬障門。何以故？佛子！我不見有一法為大過惡，如諸菩薩於餘菩薩起瞋心者。是故，諸菩薩摩訶薩欲疾滿足諸菩薩行，應勤修十種法。何等為十？所謂：心不棄捨一切眾生，於諸菩薩生如來想，永不誹謗一切佛法，知諸國土無有窮盡，於菩薩行深生信樂，不捨平等虛空法界菩提之心，觀察菩提入如來力，精勤修習無礙辯才，教化眾生無有疲厭，住一切世界心無所著。是為十。
"Buddhaputra! When a bodhisattva gives rise to a single thought of anger toward other bodhisattvas, they accomplish these hundred thousand obstructions. Why? Buddhaputra! I see no greater fault than when bodhisattvas give rise to anger toward other bodhisattvas. Therefore, bodhisattva mahasattvas who wish to swiftly fulfill all bodhisattva practices should diligently cultivate ten dharmas. What are these ten? Namely: never abandoning any sentient beings; seeing all bodhisattvas as Tathagatas; never slandering any Buddha-dharma; knowing that all lands are endless; having deep faith and delight in bodhisattva practices; not abandoning the mind of bodhi that is equal to empty space and the Dharmadhatu; contemplating bodhi and entering the Tathagata's power; diligently cultivating unobstructed eloquence; teaching and transforming beings without weariness; and dwelling in all worlds with a mind free from attachment. These are the ten.”
「佛子！菩薩摩訶薩安住此十法已，則能具足十種清淨。何等為十？所謂：通達甚深法清淨，親近善知識清淨，護持諸佛法清淨，了達虛空界清淨，深入法界清淨，觀察無邊心清淨，與一切菩薩同善根清淨，不著諸劫清淨，觀察三世清淨，修行一切諸佛法清淨。是為十。
"Buddhaputra! When bodhisattva mahasattvas dwell in these ten dharmas, they can perfect ten kinds of purity. What are these ten? Namely: the purity of penetrating profound dharmas, the purity of drawing near to good spiritual friends, the purity of protecting and upholding all Buddha dharmas, the purity of comprehending the realm of empty space, the purity of deeply entering the Dharmadhatu, the purity of contemplating the boundless mind, the purity of sharing roots of goodness with all bodhisattvas, the purity of non-attachment to kalpas, the purity of contemplating the three times, and the purity of cultivating all Buddha dharmas. These are the ten.”
「佛子！菩薩摩訶薩住此十法已，則具足十種廣大智。何等為十？所謂：知一切眾生心行智，知一切眾生業報智，知一切佛法智，知一切佛法深密理趣智，知一切陀羅尼門智，知一切文字辯才智，知一切眾生語言、音聲、辭辯善巧智，於一切世界中普現其身智，於一切眾會中普現影像智，於一切受生處中具一切智智。是為十。
"Buddhaputra! When bodhisattva mahasattvas dwell in these ten dharmas, they perfect ten kinds of vast wisdom. What are these ten? Namely: the wisdom of knowing all beings' mental activities and conduct, the wisdom of knowing all beings' karma and retribution, the wisdom of knowing all Buddha dharmas, the wisdom of knowing all the profound and secret principles of Buddha dharmas, the wisdom of knowing all dhāraṇī gates, the wisdom of knowing all literary eloquence, the wisdom of skillfully knowing all beings' languages, sounds, and expressions, the wisdom of manifesting bodies throughout all worlds, the wisdom of manifesting images in all assemblies, and the wisdom of possessing all-knowledge in all places of rebirth. These are the ten.”
「佛子！菩薩摩訶薩住此十智已，則得入十種普入。何等為十？所謂：一切世界入一毛道，一毛道入一切世界；一切眾生身入一身，一身入一切眾生身；不可說劫入一念，一念入不可說劫；一切佛法入一法，一法入一切佛法；不可說處入一處，一處入不可說處；不可說根入一根，一根入不可說根；一切根入非根，非根入一切根；一切想入一想，一想入一切想；一切言音入一言音，一言音入一切言音；一切三世入一世，一世入一切三世。是為十。
"Buddhaputra! When bodhisattva mahasattvas dwell in these ten kinds of wisdom, they attain ten kinds of universal entry. What are these ten? Namely: all worlds enter into a single hair-pore, and a single hair-pore enters into all worlds; all beings' bodies enter into one body, and one body enters into all beings' bodies; unspeakable kalpas enter into a single thought-moment, and a single thought-moment enters into unspeakable kalpas; all Buddha dharmas enter into one dharma, and one dharma enters into all Buddha dharmas; unspeakable places enter into one place, and one place enters into unspeakable places; unspeakable faculties enter into one faculty, and one faculty enters into unspeakable faculties; all faculties enter into non-faculty, and non-faculty enters into all faculties; all thoughts enter into one thought, and one thought enters into all thoughts; all sounds enter into one sound, and one sound enters into all sounds; all three times enter into one time, and one time enters into all three times. These are the ten.”
「佛子！菩薩摩訶薩如是觀察已，則住十種勝妙心。何等為十？所謂：住一切世界語言、非語言勝妙心，住一切眾生想念無所依止勝妙心，住究竟虛空界勝妙心，住無邊法界勝妙心，住一切深密佛法勝妙心，住甚深無差別法勝妙心，住除滅一切疑惑勝妙心，住一切世平等無差別勝妙心，住三世諸佛平等勝妙心，住一切諸佛力無量勝妙心。是為十。
"Buddhaputra! After bodhisattva-mahasattvas have contemplated in this way, they dwell in ten kinds of excellent minds. What are these ten? Namely: the excellent mind that dwells in all worlds' verbal and non-verbal expressions; the excellent mind that dwells in all beings' thoughts without dependency; the excellent mind that dwells in the ultimate realm of space; the excellent mind that dwells in the boundless Dharmadhatu; the excellent mind that dwells in all profound and secret Buddha dharmas; the excellent mind that dwells in the extremely profound undifferentiated dharma; the excellent mind that dwells in eliminating all doubts; the excellent mind that dwells in the equality and non-differentiation of all worlds; the excellent mind that dwells in the equality of all buddhas of the three times; and the excellent mind that dwells in all buddhas' immeasurable powers. These are the ten.”
「佛子！菩薩摩訶薩住此十種勝妙心已，則得十種佛法善巧智。何等為十？所謂：了達甚深佛法善巧智，出生廣大佛法善巧智，宣說種種佛法善巧智，證入平等佛法善巧智，明了差別佛法善巧智，悟解無差別佛法善巧智，深入莊嚴佛法善巧智，一方便入佛法善巧智，無量方便入佛法善巧智，知無邊佛法無差別善巧智，以自心自力於一切佛法不退轉善巧智。是為十。
"Buddhaputra! When bodhisattva mahasattvas dwell in these ten kinds of excellent minds, they attain ten kinds of skillful wisdom in Buddha dharmas. What are these ten? Namely: the skillful wisdom of comprehending profound Buddha dharmas, the skillful wisdom of generating vast Buddha dharmas, the skillful wisdom of expounding various Buddha dharmas, the skillful wisdom of realizing the equality of Buddha dharmas, the skillful wisdom of understanding distinctive Buddha dharmas, the skillful wisdom of awakening to non-differentiated Buddha dharmas, the skillful wisdom of deeply entering the adornment of Buddha dharmas, the skillful wisdom of entering Buddha dharmas through a single skillful means, the skillful wisdom of entering Buddha dharmas through countless skillful means, the skillful wisdom of knowing boundless undifferentiated Buddha dharmas, and the skillful wisdom of not retreating from all Buddha dharmas through one's own mind and power. These are the ten.”
「佛子！菩薩摩訶薩聞此法已，咸應發心，恭敬受持。何以故？菩薩摩訶薩持此法者，少作功力，疾得阿耨多羅三藐三菩提，皆得具足一切佛法，悉與三世諸佛法等。」
"Buddhaputra! After bodhisattva mahasattvas have heard this dharma, they should all give rise to the mind to respectfully uphold it. Why? When bodhisattva mahasattvas uphold this dharma, with little effort they will swiftly attain anuttara-samyak-sambodhi, perfect all Buddha dharmas, and become equal to all buddhas of the three times in their dharmas.”
爾時，佛神力故，法如是故，十方各有十不可說百千億那由他佛剎微塵數世界六種震動，雨出過諸天一切華雲、香雲、末香雲、衣蓋、幢幡、摩尼寶等及以一切莊嚴具雲，雨眾妓樂雲，雨諸菩薩雲，雨不可說如來色相雲，雨不可說讚歎如來善哉雲，雨如來音聲充滿一切法界雲，雨不可說莊嚴世界雲，雨不可說增長菩提雲，雨不可說光明照耀雲，雨不可說神力說法雲。如此世界四天下菩提樹下菩提場菩薩宮殿中，見於如來成等正覺演說此法，十方一切諸世界中悉亦如是。
At that time, by the Buddha's spiritual power and because of the nature of the Dharma, in each of the ten directions there were kṣetras as numerous as dust particles in ten ineffable hundreds of thousands of kotis of nayutas of buddha-lands that experienced six kinds of earthquakes. There rained down clouds of flowers, clouds of incense, clouds of powdered incense, clouds of canopies, banners, mani jewels and all kinds of ornaments that surpassed those of the heavens. There rained down clouds of various kinds of music, clouds of bodhisattvas, clouds of ineffable forms and marks of the Tathagata, clouds of ineffable praises of "Well done!" to the Tathagata, clouds of the Tathagata's voice filling all of the Dharma realm, clouds of ineffable adorned worlds, clouds of ineffable increasing bodhi, clouds of ineffable radiant light, and clouds of ineffable spiritual powers teaching the Dharma. Just as in this world, beneath the Bodhi tree at the site of enlightenment in the bodhisattvas' palace, the Tathagata was seen attaining perfect enlightenment and teaching this Dharma, so too was it in all worlds throughout the ten directions.
爾時，佛神力故，法如是故，十方各過十不可說佛剎微塵數世界外，有十佛剎微塵數菩薩摩訶薩來詣此土，充滿十方，作如是言：「善哉善哉！佛子！乃能說此諸佛如來最大誓願授記深法。佛子！我等一切同名普賢，各從普勝世界普幢自在如來所來詣此土，悉以佛神力故，於一切處演說此法；如此眾會，如是所說，一切平等無有增減。我等皆承佛威神力，來此道場為汝作證。如此道場，我等十佛剎微塵數菩薩而來作證，十方一切諸世界中悉亦如是。」
At that time, by the Buddha's spiritual power and because of the nature of the Dharma, beyond worlds as numerous as dust particles in ten ineffable buddha kṣetras in each of the ten directions, there were bodhisattva mahasattvas as numerous as dust particles in ten buddha kṣetras who came to this land, filling the ten directions, and said, "Excellent, excellent! Buddhaputra! You have been able to explain this profound dharma of the Tathagatas' greatest vows and predictions. Buddhaputra! We all share the name Universal Worthy (Samantabhadra) and have come from the Universal Victory World of the Universally Sovereign Banner Tathagata to this land. By the Buddha's spiritual power, we expound this dharma in all places. Like this assembly and what has been explained here, everything is equal without increase or decrease. We all rely on the Buddha's awesome spiritual power and have come to this bodhimanda to bear witness for you. Just as we bodhisattvas as numerous as the dust particles in ten buddha kṣetras have come to bear witness at this bodhimanda, so too is it in all worlds throughout the ten directions.”
爾時，普賢菩薩摩訶薩以佛神力、自善根力，觀察十方洎于法界，欲開示菩薩行，欲宣說如來菩提界，欲說大願界，欲說一切世界劫數，欲明諸佛隨時出現，欲說如來隨根熟眾生出現令其供養，欲明如來出世功不唐捐，欲明所種善根必獲果報，欲明大威德菩薩為一切眾生現形說法令其開悟，而說頌言：
At that time, Samantabhadra Bodhisattva Mahasattva, through the Buddha's spiritual power and the power of his own roots of goodness, contemplated the ten directions and the Dharmadhatu, wishing to reveal the bodhisattva practices, wishing to proclaim the Tathagata's realm of bodhi, wishing to speak of the realm of great vows, wishing to speak of the number of kalpas in all worlds, wishing to clarify how buddhas appear according to the time, wishing to explain how the Tathagata appears for beings whose faculties are ripened to enable them to make offerings, wishing to clarify that the Tathagata's appearing in the world is not in vain, wishing to clarify that planted roots of goodness will definitely obtain results, wishing to clarify how great and mighty bodhisattvas manifest forms and teach dharma to all beings causing them to awaken, and spoke these verses:
汝等應歡喜， 捨離於諸蓋， 一心恭敬聽， 菩薩諸願行。
You all should rejoice, Abandon all hindrances, With one mind respectfully listen To the bodhisattvas' vows and practices.
往昔諸菩薩， 最勝人師子， 如彼所修行， 我當次第說。
The bodhisattvas of the past, Those supreme lions among humans, Their practices and cultivation, I shall explain in sequence.
亦說諸劫數， 世界并諸業， 及以無等尊， 於彼而出興。
I'll also speak of the number of kalpas, The worlds and various karmas, And how the incomparable honored ones Appeared therein.
如是過去佛， 大願出于世， 云何為眾生， 滅除諸苦惱？
Thus did the buddhas of the past With great vows appear in the world. How did they, for living beings, Eliminate all suffering and affliction?
一切論師子， 所行相續滿， 得佛平等法， 一切智境界。
All these lions of discourse, Their practices complete and continuous, Attained the Buddha's equal dharma, The realm of all-knowledge.
見於過去世， 一切人師子， 放大光明網， 普照十方界。
Seeing in past worlds All the lions among humans Emit nets of great light Illuminating the ten directions.
思惟發是願： 『我當作世燈， 具足佛功德， 十力一切智。
They contemplated and made this vow: "I shall become a lamp for the world, Perfect in Buddha's merits, With the ten powers and all-knowledge.
一切諸眾生， 貪恚癡熾然； 我當悉救脫， 令滅惡道苦。』
All living beings Burn with greed, anger and delusion; I shall rescue them all, And end their suffering in evil destinies."
發如是誓願， 堅固不退轉， 具修菩薩行， 獲十無礙力。
Making such firm vows, Steadfast and irreversible, Fully cultivating bodhisattva practices, Attaining the ten unobstructed powers.
如是誓願已， 修行無退怯， 所作皆不虛， 說名論師子。
Having made such vows, Practicing without timidity, All actions not in vain, Called a lion of discourse.
於一賢劫中， 千佛出于世， 彼所有普眼， 我當次第說。
In one Worthy Kalpa, A thousand buddhas appear in the world, Their universal vision, I shall explain in sequence.
如一賢劫中， 無量劫亦然， 彼未來佛行， 我當分別說。
As in one Worthy Kalpa, So too in countless kalpas, The practices of future buddhas, I shall distinctly explain.
如一佛剎種， 無量剎亦然， 未來十力尊， 諸行我今說。
As in one buddha kṣetra, So too in countless kṣetras, The practices of future Honored Ones of ten powers, I now explain.
諸佛次興世， 隨願隨名號， 隨彼所得記， 隨其所壽命，
Buddhas appear in succession, According to vows and names, According to predictions they’ve received, According to their lifespans,
隨所修正法， 專求無礙道； 隨所化眾生， 正法住於世；
According to the true Dharma they cultivate, Seeking the unobstructed path; According to beings they transform, The true Dharma dwells in the world;
隨所淨佛剎， 眾生及法輪， 演說時非時， 次第淨群生；
According to the buddha-lands they purify, Sentient beings and Dharma wheels, Teaching at proper and improper times, Gradually purifying all beings;
隨諸眾生業， 所行及信解， 上中下不同， 化彼令修習。
According to beings' karma, Their conduct and understanding, Superior, middle, or inferior, Teaching them to cultivate.
入於如是智， 修其最勝行， 常作普賢業， 廣度諸眾生。
Entering such wisdom, Cultivating the supreme practices, Always performing ‘Samantabhadra karma’, Extensively liberating all beings.
身業無障礙， 語業悉清淨， 意行亦如是， 三世靡不然。
Bodily karma without obstruction, Verbal karma completely pure, Mental actions likewise so, Thus throughout the three times.
菩薩如是行， 究竟普賢道， 出生淨智日， 普照於法界。
Bodhisattvas practicing thus, Perfect the Samantabhadra Path, Give rise to the pure sun of wisdom, Illuminating throughout the Dharmadhatu.
未來世諸劫， 國土不可說， 一念悉了知， 於彼無分別。
Future kalpas and lands Are ineffable in number, Yet in one thought all are known, Without discrimination therein.
行者能趣入， 如是最勝地， 此諸菩薩法， 我當說少分。
Practitioners can enter Such supreme grounds; These bodhisattva dharmas, I shall explain a portion.
智慧無邊際， 通達佛境界， 一切皆善入， 所行不退轉。
Wisdom without bounds, Penetrating Buddha's realm, All skillfully entered, Practice without regression.
具足普賢慧， 成滿普賢願， 入於無等智， 我當說彼行。
Perfect in Samantabhadra wisdom, Fulfilling Samantabhadra vows, Entering unequaled wisdom, I shall explain their practice.
於一微塵中， 悉見諸世界， 眾生若聞者， 迷亂心發狂。
Within a single minute dust particle, All worlds are seen; If beings were to hear this, Their minds would go mad with confusion.
如於一微塵， 一切塵亦然， 世界悉入中， 如是不思議。
As in one minute dust particle, So too in all dust particles, All worlds enter within— Such is inconceivability.
一一塵中有， 十方三世法， 趣剎皆無量， 悉能分別知。
Within each dust particle are Phenomena of the ten directions and three times, Realms and kṣetras beyond measure, All can be distinctly known.
一一塵中有， 無量種佛剎， 種種皆無量， 於一靡不知。
Within each dust particle are Countless kinds of buddha kṣetras, All varieties beyond measure, None that are not known.
法界中所有， 種種諸異相， 趣類各差別， 悉能分別知。
All there is within the realms of dharmas, All kinds of different charactersistics, Each realm distinct and different, Can all be distinctly known.
深入微細智， 分別諸世界， 一切劫成壞， 悉能明了說。
Deeply entering subtle wisdom, Distinguishing all worlds, All kalpas' formation and destruction Can be clearly explained.
知諸劫修短， 三世即一念， 眾行同不同， 悉能分別知。
Knowing kalpas' length and brevity, Three times in a single thought, All practices same and different, Can all be distinctly known.
深入諸世界， 廣大非廣大， 一身無量剎， 一剎無量身。
Deeply entering all worlds, Vast and not vast, One body in countless kṣetras, One kṣetra with countless bodies.
十方中所有， 異類諸世界， 廣大無量相， 一切悉能知。
All that exists in ten directions, Different types of worlds, Vast and measureless forms, All can be known.
一切三世中， 無量諸國土， 具足甚深智， 悉了彼成敗。
In all three times, Countless lands, With perfect profound wisdom, Understanding their success and failure.
十方諸世界， 有成或有壞， 如是不可說， 賢德悉深了。
Worlds in ten directions, Some forming, some destroying, Such ineffable things, The worthy ones deeply understand.
或有諸國土， 種種地嚴飾； 諸趣亦復然， 斯由業清淨。
Some lands have Various ground adornments; All destinies likewise, Due to pure karma.
或有諸世界， 無量種雜染； 斯由眾生感， 一切如其行。
Some worlds have Countless kinds of defilement; This comes from beings' influence, All according to their conduct.
無量無邊剎， 了知即一剎， 如是入諸剎， 其數不可知。
Countless boundless kṣetras, Known as a single kṣetra, Thus entering all kṣetras, Their number unknowable.
一切諸世界， 悉入一剎中， 世界不為一， 亦復無雜亂。
All worlds Enter into a single kṣetra, Worlds don't become one, Yet there's no confusion.
世界有仰覆， 或高或復下， 皆是眾生想， 悉能分別知。
Worlds face up or down, Some high, some low, All from beings' thoughts, Can all be distinctly known.
廣博諸世界， 無量無有邊， 知種種是一， 知一是種種。
The vast and extensive worlds, Immeasurable and boundless, Know that the many are one, Know that the one is many.
普賢諸佛子， 能以普賢智， 了知諸剎數， 其數無邊際。
Samantabhadra Children of the Buddha, With Samantabhadra's wisdom, Can understand the number of all lands, Their number without limit.
知諸世界化， 剎化眾生化， 法化諸佛化， 一切皆究竟。
Know the transformations of all worlds, The transformations of lands and beings, The transformations of dharmas and Buddhas, All are ultimately complete.
一切諸世界， 微細廣大剎， 種種異莊嚴， 皆由業所起。
All the worlds, From subtle to vast lands, With various different adornments, All arise from karma.
無量諸佛子， 善學入法界， 神通力自在， 普遍於十方。
Countless children of Buddha, Skillfully enter the Dharmadhatu, With sovereign spiritual powers, Pervading the ten directions.
眾生數等劫， 說彼世界名， 亦不能令盡， 唯除佛開示。
Even speaking the names of worlds For kalpas equal to the number of beings, Could not exhaust them all, Only the Buddha can reveal them.
世界及如來， 種種諸名號， 經於無量劫， 說之不可盡。
The worlds and the Tathagatas, Their various names and titles, Through countless kalpas, Cannot be fully expressed.
何況最勝智， 三世諸佛法， 從於法界生， 充滿如來地！
How much more the supreme wisdom, The Dharma of all Buddhas of three times, Born from the Dharmadhatu, Filling the ground of the Tathagatas!
清淨無礙念， 無邊無礙慧， 分別說法界， 得至於彼岸。
Pure and unobstructed mindfulness, Boundless unobstructed wisdom, Distinguishing and explaining the dharma realm, Reaching the other shore.
過去諸世界， 廣大及微細， 修習所莊嚴， 一念悉能知。
All worlds of the past, Both vast and minute, Adorned through cultivation, Can be known in a single thought.
其中人師子， 修佛種種行， 成於等正覺， 示現諸自在。
The lions among humans Cultivate various Buddha practices, Attain perfect enlightenment, And display all sovereign powers.
如是未來世， 次第無量劫， 所有人中尊， 菩薩悉能知。
Thus in future worlds, Through successive countless kalpas, All those honored ones among humans, The bodhisattvas can fully know.
所有諸行願， 所有諸境界， 如是勤修行， 於中成正覺。
All their practices and vows, All their realms and spheres, Thus diligently cultivating, Attaining enlightenment therein.
亦知彼眾會， 壽命化眾生， 以此諸法門， 為眾轉法輪。
Also knowing those assemblies, Lifespans and transformation of beings, Using these dharma gatewayss To turn the Dharma wheel for all.
菩薩如是知， 住普賢行地， 智慧悉明了， 出生一切佛。
Bodhisattvas knowing thus, Dwelling on the ground of Samantabhadra practice, Their wisdom completely clear, Give birth to all Buddhas.
現在世所攝， 一切諸佛土， 深入此諸剎， 通達於法界。
In the present world are contained All the Buddha lands; Deeply entering these kṣetras, Penetrating the Dharmadhatu.
彼諸世界中， 現在一切佛， 於法得自在， 言論無所礙。
Within all those worlds, Appear Buddhas Having mastery of the Dharma, Their speech without obstruction.
亦知彼眾會， 淨土應化力， 盡無量億劫， 常思惟是事。
Also knowing those assemblies, The transformative power of pure lands, Through countless billions of kalpas, Constantly contemplating these matters.
調御世間尊， 所有威神力， 無盡智慧藏， 一切悉能知。
The World-Honored Tamer of Beings, All his majestic spiritual powers, His inexhaustible treasury of wisdom, Can know everything.
出生無礙眼， 無礙耳鼻身， 無礙廣長舌， 能令眾歡喜。
Producing unobstructed eyes, Unobstructed ears, nose and body, Unobstructed broad and long tongue, Able to bring joy to all.
最勝無礙心， 廣大普清淨， 智慧遍充滿， 悉知三世法。
Supreme unobstructed mind, Vast and universally pure, Wisdom pervading everywhere, Knowing all dharmas of the three times.
善學一切化， 剎化眾生化， 世化調伏化， 究竟化彼岸。
Skillfully learning all transformations, The transformations of lands and beings, The transformations of worlds and taming, Ultimately reaching the other shore.
世間種種別， 皆由於想住， 入佛方便智， 於此悉明了。
The various distinctions in the world All arise from abiding in thoughts. Entering the Buddha's skillful wisdom, All this is clearly understood.
眾會不可說， 一一為現身， 悉使見如來， 度脫無邊眾。
In countless assemblies, Manifesting bodies in each one, Enabling all to see the Tathagata, Liberating limitless beings.
諸佛甚深智， 如日出世間， 一切國土中， 普現無休息。
The Buddhas' profound wisdom Is like the sun rising in the world, In all lands Appearing ceaselessly everywhere.
了達諸世間， 假名無有實， 眾生及世界， 如夢如光影。
Understanding all worlds As mere names without reality, Beings and worlds Are like dreams and shadows.
於諸世間法， 不生分別見， 善離分別者， 亦不見分別。
Regarding all worldly dharmas, Not giving rise to discriminating views; Those who well leave discrimination Also see no discrimination.
無量無數劫， 解之即一念， 知念亦無念， 如是見世間。
Countless immeasurable kalpas Are understood in a single thought; Knowing thought is also no-thought, Thus seeing the world.
無量諸國土， 一念悉超越， 經於無量劫， 不動於本處。
Countless lands Are transcended in a single thought, Through countless kalpas Not moving from the original place.
不可說諸劫， 即是須臾頃， 莫見修與短， 究竟剎那法。
Ineffable kalpas Are but a moment, See neither long nor short, The ultimate momentary (kṣaṇa) dharma.
心住於世間， 世間住於心， 於此不妄起， 二非二分別。
Mind dwells in the world, World dwells in the mind, Not falsely giving rise herein To dualistic or non-dualistic distinctions.
眾生世界劫， 諸佛及佛法， 一切如幻化， 法界悉平等。
Beings, worlds and kalpas, Buddhas and Buddha-dharma, All are like magical illusions, The Dharmadhatu is entirely equal.
普於十方剎， 示現無量身， 知身從緣起， 究竟無所著。
Throughout the ten directions' lands, Manifesting countless bodies, Knowing bodies arise from conditions, Ultimately without attachment.
依於無二智， 出現人師子， 不著無二法， 知無二非二。
Relying on non-dual wisdom, The Lion Among Humans appears, Not attached to non-dual dharmas, Knowing neither duality nor non-duality.
了知諸世間， 如焰如光影， 如響亦如夢， 如幻如變化。
Understanding all worlds Like flames and light's reflections, Like echoes and like dreams, Like illusions and transformations.
如是隨順入， 諸佛所行處， 成就普賢智， 普照深法界。
Thus accordingly entering The places where Buddhas practice, Accomplishing Samantabhadra's wisdom, Universally illuminating the profound Dharmadhatu.
眾生剎染著， 一切皆捨離， 而興大悲心， 普淨諸世間。
The beings' realms of attachment, All are completely abandoned, While giving rise to great compassion, Universally purifying all worlds.
菩薩常正念， 論師子妙法， 清淨如虛空， 而興大方便。
Bodhisattvas maintain right mindfulness, Of the Lion of Discourse's wondrous Dharma, Pure like empty space, While arousing great skillful means.
見世常迷倒， 發心咸救度， 所行皆清淨， 普遍諸法界。
Seeing the world constantly deluded, They resolve to save and liberate all, Their practices all pure, Pervading all dharma realms.
諸佛及菩薩， 佛法世間法， 若見其真實， 一切無差別。
Buddhas and bodhisattvas, Buddha-dharma and worldly dharmas, When seeing their true reality, All are without difference.
如來法身藏， 普入世間中， 雖在於世間， 於世無所著。
The Tathagata's Dharmakaya treasury Universally enters the world, Though dwelling in the world, Has no attachment to the world.
譬如清淨水， 影像無來去； 法身遍世間， 當知亦如是。
Like pure water, Reflections neither come nor go; The Dharmakaya pervades the world, Know it is also thus.
如是離染著， 身世皆清淨， 湛然如虛空， 一切無有生。
Thus free from attachment, Body and world all pure, Still like empty space, Nothing is born at all.
知身無有盡， 無生亦無滅， 非常非無常， 示現諸世間。
Know the body has no end, Is neither born nor destroyed, Neither permanent nor impermanent, Manifesting in all worlds.
除滅諸邪見， 開示於正見， 法性無來去， 不著我我所。
Eliminating wrong views, Revealing right views, The nature of dharmas neither comes nor goes, No attachment to self or possessions.
譬如工幻師， 示現種種事， 其來無所從， 去亦無所至。
Like a skilled magician, Displaying various phenomena, Their coming has no source, Their going has no destination.
幻性非有量， 亦復非無量， 於彼大眾中， 示現量無量。
The nature of illusion is neither measurable Nor immeasurable, Among the great assembly, Displaying measure and measurelessness.
以此寂定心， 修習諸善根， 出生一切佛， 非量非無量。
With this mind of calm concentration, Cultivating all roots of goodness, Giving birth to all Buddhas, Neither measurable nor immeasurable.
有量及無量， 皆悉是妄想， 了達一切趣， 不著量無量。
Measurable and immeasurable, All are merely delusive thoughts; Understanding all destinations, Not attached to measure or measurelessness.
諸佛甚深法， 廣大深寂滅， 甚深無量智， 知甚深諸趣。
The Buddhas' profound dharma, Vast, deep and quiescent, Their immeasurable profound wisdom Knows all profound destinations.
菩薩離迷倒， 心淨常相續， 巧以神通力， 度無量眾生。
Bodhisattvas leave delusion behind, Their pure minds continuously flowing, Skillfully using spiritual powers To liberate countless beings.
未安者令安， 安者示道場， 如是遍法界， 其心無所著。
Making the unsettled settled, Showing the enlightenment site to the settled, Thus pervading the Dharmadhatu, Their minds without attachment.
不住於實際， 不入於涅槃， 如是遍世間， 開悟諸群生。
Not dwelling in ultimate reality, Not entering nirvana, Thus pervading all worlds, Awakening all beings.
法數眾生數， 了知而不著， 普雨於法雨， 充洽諸世間。
Numbers of dharmas and beings, Understanding without attachment, Universally raining Dharma rain, Saturating all worlds.
普於諸世界， 念念成正覺， 而修菩薩行， 未曾有退轉。
Throughout all worlds, Attaining enlightenment thought after thought, While cultivating bodhisattva practices, Never retreating.
世間種種身， 一切悉了知； 如是知身法， 則得諸佛身。
The various bodies in the world, All are completely understood; Thus knowing the dharma of bodies, One attains the bodies of all buddhas.
普知諸眾生， 諸劫及諸剎， 十方無涯際， 智海無不入。
Universally knowing all beings, All kalpas and all lands, The ten directions without bounds, No place the ocean of wisdom doesn't reach.
眾生身無量， 一一為現身； 佛身無有邊， 智者悉觀見。
Beings' bodies are countless, Manifesting bodies for each one; The Buddha's body has no limits, The wise all perceive it.
一念之所知， 出現諸如來， 經於無量劫， 稱揚不可盡。
What is known in a single thought, All Tathagatas appear, Through countless kalpas, Their praise cannot be exhausted.
諸佛能現身， 處處般涅槃， 一念中無量， 舍利各差別。
Buddhas can manifest bodies, Entering parinirvana everywhere, Countless in a single thought, Each relic distinct.
如是未來世， 有求於佛果， 無量菩提心， 決定智悉知。
Thus in future worlds, Those seeking the Buddha fruit, Countless bodhi minds, Definite wisdom knows them all.
如是三世中， 所有諸如來， 一切悉能知， 名住普賢行。
Thus in the three times, All the Tathagatas there are, All can be known completely, Called dwelling in Samantabhadra's practice.
如是分別知， 無量諸行地， 入於智慧處， 其輪不退轉。
Thus discriminating and knowing The countless grounds of practice, Entering the place of wisdom, Its wheel never turning back.
微妙廣大智， 深入如來境， 入已不退轉， 說名普賢慧。
Subtle and vast wisdom, Deeply entering the Tathagata's realm, Having entered, never retreating, Called Samantabhadra's wisdom.
一切最勝尊， 普入佛境界， 修行不退轉， 得無上菩提。
All supreme honored ones, Universally enter Buddha's realm, Practicing without regression, Attaining supreme bodhi.
無量無邊心， 各各差別業， 皆由想積集， 平等悉了知。
Countless boundless minds, Each with different karma, All arising from accumulated thoughts, Are equally and completely known.
染污非染污， 學心無學心， 不可說諸心， 念念中悉知。
Defiled and undefiled, Learning mind and beyond-learning mind, Ineffable various minds, Known in every thought.
了知非一二， 非染亦非淨， 亦復無雜亂， 皆從自想起。
Understanding not one or two, Neither defiled nor pure, Also without confusion, All arise from one's own thoughts.
如是悉明見， 一切諸眾生， 心想各不同， 起種種世間。
Thus clearly seeing All sentient beings, Their mental conceptions each different, Giving rise to various worlds.
以如是方便， 修諸最勝行， 從佛法化生， 得名為普賢。
Using such skillful means, Cultivating supreme practices, Born from the Buddha's teaching, One is called Samantabhadra.
眾生皆妄起， 善惡諸趣想， 由是或生天， 或復墮地獄。
All beings arise from delusion, Thoughts of good and evil destinies; Thus they are born in heavens, Or fall into hell.
菩薩觀世間， 妄想業所起， 妄想無邊故， 世間亦無量。
Bodhisattvas observe the world, Arising from deluded karma thoughts, Because delusions are boundless, The worlds too are measureless.
一切諸國土， 想網之所現， 幻網方便故， 一念悉能入。
All lands and countries Appear from nets of thought, Through the net of illusion's skillful means, All can be entered in a single thought.
眼耳鼻舌身， 意根亦如是， 世間想別異， 平等皆能入。
Eyes, ears, nose, tongue, body, And mind faculty are likewise so, Though worldly thoughts differ, All can equally enter.
一一眼境界， 無量眼皆入， 種種性差別， 無量不可說。
Each realm of vision, Countless eyes all enter, Various different natures, Countless and ineffable.
所見無差別， 亦復無雜亂， 各隨於自業， 受用其果報。
What is seen is not other than, Yet is also without confusion, Each according to their karma Experiences their karmic results.
普賢力無量， 悉知彼一切， 一切眼境界， 大智悉能入。
Samantabhadra's power is measureless, Knowing all of these completely, All realms of vision, Great wisdom can fully enter.
如是諸世間， 悉能分別知， 而修一切行， 亦復無退轉。
Thus all worlds Can be distinctly known, While cultivating all practices, Also without regression.
佛說眾生說， 及以國土說， 三世如是說， 種種悉了知。
Buddha's speech, beings' speech, And speech about lands, Speech about the three times thus, All kinds are completely known.
過去中未來， 未來中現在， 三世互相見， 一一皆明了。
Past within future, Future within present, Three times mutually seeing, Each one clearly understood.
如是無量種， 開悟諸世間， 一切智方便， 邊際不可得。」
Thus countless kinds Awakening all worlds, All-knowledge's skillful means Have no limit that can be found.
大方廣佛華嚴經卷第四十九