Ch 37 - Manifestation of Tathāgata 如來出現

如來出現品第三十七

爾時，世尊從眉間白毫相中放大光明，名：如來出現，無量百千億那由他阿僧祇光明以為眷屬。其光普照十方盡虛空法界一切世界，右遶十匝，顯現如來無量自在，覺悟無數諸菩薩眾，震動一切十方世界，除滅一切諸惡道苦，映蔽一切諸魔宮殿，顯示一切諸佛如來坐菩提座成等正覺及以一切道場眾會；作是事已，而來右遶菩薩眾會，入如來性起妙德菩薩頂。時，此道場一切大眾身心踊躍，生大歡喜，作如是念：「甚奇希有！今者如來放大光明，必當演說甚深大法。」

At that time, from the white hair mark between his brows, the World-Honored One emanated a great light known as “the manifestation of the Tathāgata” that had a retinue of countless hundreds of thousands of koṭīs of nayutas of asaṃkhyeyas of light rays. Its brilliance everywhere illuminated all worlds throughout the ten directions of space and the Dharma realm. It then circumambulated him ten times to his right, revealed the Tathāgata’s measureless feats of sovereign spiritual powers, awakened a multitude of countless bodhisattvas, caused shaking and movement in all worlds of the ten directions, extinguished all the sufferings in the wretched destinies, obscured all the palaces of the māras with its brightness, revealed all the buddhas, the tathāgatas, seated on their bodhi seats, attaining the universal and right enlightenment, revealed too everyone within their bodhimaṇdas’ congregations, and then, having accomplished all of this, it came and circumambulated to their right the congregation of bodhisattvas and then entered the top of the head of Sublime Qualities of the Manifestations of the Tathāgata’s Nature Bodhisattva. Then, everyone in the great assembly at this site of enlightenment was delighted in body and mind and filled with happiness, whereupon they had this thought, “How very extraordinary this is that the Tathāgata has now emanated this immensely brilliant light. Surely he is about to proclaim an extremely profound and great dharma.”

爾時，如來性起妙德菩薩於蓮華座上，偏袒右肩，右跽合掌，一心向佛而說頌言：

At that time, Sublime Qualities of the Manifestations of the Tathāgata's Nature Bodhisattva, while seated on a lotus throne, bared his right shoulder, knelt on his right knee, joined his palms together, and with single-minded focus towards the Buddha, spoke these verses:

正覺功德大智出，　　 普達境界到彼岸，　 等於三世諸如來，　　 是故我今恭敬禮。　

From the perfect enlightenment emerges great wisdom and merit, Reaching all realms and arriving at the other shore. Equal to all Tathagatas of the three times, Thus I now bow in reverence.

已昇無相境界岸，　　 而現妙相莊嚴身，　 放於離垢千光明，　　 破魔軍眾咸令盡。　

Having ascended to the shore of the signless realm, Yet manifesting a body adorned with wondrous marks, Emitting a thousand pure lights, Destroying all the armies of Mara.

十方所有諸世界，　　 悉能震動無有餘，　 未曾恐怖一眾生，　　 善逝威神力如是。

All the worlds in the ten directions Can be shaken without exception, Yet not a single being has ever been frightened, Such is the majestic spiritual power of the Well-Gone One.

虛空法界性平等，　　 已能如是而安住，　 一切含生無數量，　　 咸令滅惡除眾垢。　

The nature of space and the dharma realm is equal, And thus he abides in this way, Countless living beings Are all led to eliminate evil and remove defilements.

苦行勤勞無數劫，　　 成就最上菩提道，　 於諸境界智無礙，　　 與一切佛同其性。　

Through countless eons of austere practices and diligent effort, He achieved the supreme path of bodhi, His wisdom unobstructed in all realms, Of the same nature as all Buddhas.

導師放此大光明，　　 震動十方諸世界，　 已現無量神通力，　　 而復還來入我身。　

The Guide emits this great light, Shaking all worlds in the ten directions, Having displayed immeasurable spiritual powers, It returns and enters my body.

決定法中能善學，　　 無量菩薩皆來集，　 令我發起問法心，　　 是故我今請法王。　

Able to study well in the definitive Dharma, Countless bodhisattvas have gathered, Inspiring me to arise the mind to inquire about the Dharma, Thus I now request the Dharma King.

今此眾會皆清淨，　　 善能度脫諸世間，　 智慧無邊無染著，　　 如是賢勝咸來集。　

This assembly is now all pure, Able to liberate all worldly beings, With boundless wisdom free from attachments, Such worthy and excellent ones have gathered.

利益世間尊導師，　　 智慧精進皆無量，　 今以光明照大眾，　　 令我問於無上法。　

The honored Guide who benefits the world, His wisdom and diligence are immeasurable, Now illuminating the great assembly with light, Enabling me to inquire about the supreme Dharma.

誰於大仙深境界，　　 而能真實具開演？　 誰是如來法長子？　　 世間尊導願顯示！」

Who can truly and fully expound The profound realm of the Great Sage? Who is the eldest son of the Tathagata's Dharma? May the honored Guide of the world reveal this!

爾時，如來即於口中放大光明，名：無礙無畏，百千億阿僧祇光明以為眷屬。普照十方盡虛空等法界一切世界，右遶十匝，顯現如來種種自在，開悟無量諸菩薩眾，震動一切十方世界，除滅一切諸惡道苦，映蔽一切諸魔宮殿，顯示一切諸佛如來坐菩提座成等正覺及以一切道場眾會；作是事已，而來右遶菩薩眾會，入普賢菩薩摩訶薩口。其光入已，普賢菩薩身及師子座，過於本時及諸菩薩身座百倍，唯除如來師子之座。

At that time, the Tathāgata emitted a great light from his mouth called "Unobstructed Fearlessness," accompanied by hundreds of thousands of billions of asaṃkhyeyas of light rays as its retinue. It illuminated all worlds throughout the ten directions, pervading space and the entire Dharma realm. It circumambulated to the right ten times, manifesting the Tathāgata's various sovereign powers, awakening countless bodhisattvas, shaking all worlds in the ten directions, eliminating the sufferings of all evil destinies, obscuring all the palaces of Māras, and revealing all Buddhas and Tathāgatas seated on their bodhi seats attaining perfect enlightenment, as well as all the assemblies at their sites of enlightenment. Having done this, it came and circumambulated the assembly of bodhisattvas to the right, and entered the mouth of Samantabhadra Bodhisattva Mahāsattva. After the light entered, Samantabhadra Bodhisattva's body and lion throne surpassed their original state and those of other bodhisattvas a hundredfold, with the exception of the Tathāgata's lion throne.

爾時，如來性起妙德菩薩問普賢菩薩摩訶薩言：「佛子！佛所示現廣大神變，令諸菩薩皆生歡喜，不可思議，世莫能知，是何瑞相？」普賢菩薩摩訶薩言：「佛子！我於往昔見諸如來、應、正等覺示現如是廣大神變，即說如來出現法門。如我惟忖，今現此相，當說其法。」說是語時，一切大地悉皆震動，出生無量問法光明。

At that time, the Bodhisattva Sublime Qualities of the Manifestations of the Tathāgata's Nature asked the Bodhisattva Mahāsattva Samantabhadra: "Buddhaputra! The Buddha has manifested vast spiritual transformations, causing all bodhisattvas to rejoice. This is inconceivable and beyond worldly understanding. What auspicious sign is this?"

The Bodhisattva Mahāsattva Samantabhadra replied: "Buddhaputra! In the past, I saw all Tathāgatas, Worthy Ones, and Perfectly Enlightened Ones manifest such vast spiritual transformations, and then they expounded the Dharma gate of the Tathāgata's appearance. As I consider it now, the manifestation of this sign indicates that this Dharma will be expounded."

When these words were spoken, the entire earth shook, and countless rays of light seeking the Dharma were produced.

時，性起妙德菩薩問普賢菩薩言：「佛子！菩薩摩訶薩應云何知諸佛如來、應、正等覺出現之法？願為我說！佛子！此諸無量百千億那由他菩薩眾會，皆久修淨業，念慧成就，到於究竟大莊嚴岸，具一切佛威儀之行，正念諸佛未曾忘失，大悲觀察一切眾生，決定了知諸大菩薩神通境界，已得諸佛神力所加，能受一切如來妙法；具如是等無量功德，皆已來集。佛子！汝已曾於無量百千億那由他佛所承事供養，成就菩薩最上妙行，於三昧門皆得自在，入一切佛祕密之處，知諸佛法，斷眾疑惑，為諸如來神力所加，知眾生根，隨其所樂為說真實解脫之法，隨順佛智演說佛法到於彼岸，有如是等無量功德。善哉佛子！願說如來、應、正等覺出現之法，身相、言音、心意境界，所行之行，成道轉法，乃至示現入般涅槃，見聞親近所生善根；如是等事，願皆為說！」

At that time, the Bodhisattva Sublime Qualities of the Manifestations of the Tathāgata's Nature asked Bodhisattva Samantabhadra: "Buddhaputra! How should a bodhisattva mahāsattva understand the dharma of the appearance of all Buddhas, Tathāgatas, Worthy Ones, and Perfectly Enlightened Ones? Please explain this to me! Buddhaputra! This assembly of countless hundreds of thousands of koṭīs of nayutas of bodhisattvas has long cultivated pure karma, perfected mindfulness and wisdom, reached the ultimate shore of great adornment, possesses all the dignified conduct of the Buddhas, never forgets right mindfulness of all Buddhas, observes all sentient beings with great compassion, decisively understands the realm of spiritual powers of all great bodhisattvas, has received the empowerment of all Buddhas' spiritual powers, and can receive all the wonderful Dharmas of the Tathāgatas. Possessing such immeasurable merits, they have all gathered here. Buddhaputra! You have already served and made offerings to countless hundreds of thousands of koṭīs of nayutas of Buddhas, perfected the supreme wonderful practices of bodhisattvas, attained mastery in all samādhi gates, entered all the secret places of the Buddhas, know all the Buddha Dharmas, eliminated all doubts, received the empowerment of all Tathāgatas' spiritual powers, know the roots of all sentient beings, speak the true Dharma of liberation according to their inclinations, expound the Buddha Dharma in accordance with Buddha's wisdom to reach the other shore, and possess such immeasurable merits. Excellent, Buddhaputra! Please explain the dharma of the appearance of the Tathāgatas, Worthy Ones, and Perfectly Enlightened Ones, their physical characteristics, speech and sounds, mental realms, practices, attainment of enlightenment, turning of the Dharma wheel, up to the manifestation of entering parinirvāṇa, and the good roots generated by seeing, hearing, and being close to them. Please explain all these matters!"

時，如來性起妙德菩薩欲重明此義，向普賢菩薩而說頌曰：

At that time, the Bodhisattva Sublime Qualities of the Manifestations of the Tathāgata's Nature, wishing to further clarify this meaning, spoke verses to Bodhisattva Samantabhadra, saying:

善哉無礙大智慧，　　 善覺無邊平等境，　 願說無量佛所行，　　 佛子聞已皆欣慶！

Excellent! The great wisdom without obstruction, Well-awakened to the boundless realm of equality, Please speak of the immeasurable practices of the Buddhas, So that Buddha's children may hear and rejoice!　

菩薩云何隨順入，　　 諸佛如來出興世？　 云何身語心境界？　　 及所行處願皆說！　

How do bodhisattvas enter in accordance With the Buddhas' and Tathagatas' emergence in the world? How are their body, speech, and mind realms? Please explain all their spheres of activity!

云何諸佛成正覺？　　 云何如來轉法輪？　 云何善逝般涅槃？　　 大眾聞已心歡喜。

How do the Buddhas attain perfect enlightenment? How do the Tathagatas turn the Dharma wheel? How do the Well-Gone Ones enter parinirvana? May the great assembly hear and be delighted.　

若有見佛大法王，　　 親近增長諸善根，　 願說彼諸功德藏，　　 眾生見已何所獲？　

If one sees the Buddha, the great Dharma King, Drawing near and increasing all good roots, Please speak of those treasuries of merit, What do beings attain upon seeing them?

若有得聞如來名，　　 若現在世若涅槃，　 於彼福藏生深信，　　 有何等利願宣說！

If one hears the Tathagata's name, Whether he is present in the world or in nirvana, And develops deep faith in that treasury of blessings, What benefits are there? Please explain!　

此諸菩薩皆合掌，　　 瞻仰如來仁及我，　 大功德海之境界，　　 淨眾生者願為說！　

All these bodhisattvas join their palms, Gazing up at the Tathagata, you and me, The realm of the great ocean of merits, Please explain for the sake of purifying beings!

願以因緣及譬諭，　　 演說妙法相應義，　 眾生聞已發大心，　　 疑盡智淨如虛空。

Please use causes, conditions, and analogies To expound the wondrous Dharma's corresponding meanings. When beings hear, they will give rise to great resolve, Doubts exhausted, wisdom pure like space.　

如遍一切國土中，　　 諸佛所現莊嚴身，　 願以妙音及因諭，　　 示佛菩提亦如彼。　

Just as in all lands everywhere, The Buddhas manifest their adorned bodies, Please use wondrous sounds and analogies To reveal the Buddha's bodhi likewise.

十方千萬諸佛土，　　 億那由他無量劫，　 如今所集菩薩眾，　　 於彼一切悉難見。　

In thousands of millions of Buddha lands, For billions of nayutas of countless eons, An assembly of bodhisattvas like this one gathered here Would be difficult to see in all those places.

此諸菩薩咸恭敬，　　 於微妙義生渴仰，　 願以淨心具開演，　　 如來出現廣大法！」

All these bodhisattvas are respectful, Thirsting for the subtle and wondrous meaning. Please, with a pure mind, fully expound The vast Dharma of the Tathagata's appearance!

The Manifestation of the Tathāgata

爾時，普賢菩薩摩訶薩告如來性起妙德等諸菩薩大眾言：

At that time, the Great Bodhisattva-Mahāsattva Samantabhadra addressed the assembly of bodhisattvas including Sublime Qualities of the Manifestations of the Tathāgata's Nature, saying:

「佛子！此處不可思議，所謂如來、應、正等覺以無量法而得出現。何以故？非以一緣，非以一事，如來出現而得成就；以十無量百千阿僧祇事而得成就。何等為十？所謂：過去無量攝受一切眾生菩提心所成故，過去無量清淨殊勝志樂所成故，過去無量救護一切眾生大慈大悲所成故，過去無量相續行願所成故，過去無量修諸福智心無厭足所成故，過去無量供養諸佛教化眾生所成故，過去無量智慧方便清淨道所成故，過去無量清淨功德藏所成故，過去無量莊嚴道智所成故，過去無量通達法義所成故。佛子！如是無量阿僧祇法門圓滿，成於如來。佛子！譬如三千大千世界，非以一緣，非以一事，而得成就，以無量緣、無量事，方乃得成。所謂：興布大雲，降霔大雨，四種風輪相續為依。其四者何？一名：能持，能持大水故；二名：能消，能消大水故；三名：建立，建立一切諸處所故；四名：莊嚴，莊嚴分布咸善巧故。如是皆由眾生共業及諸菩薩善根所起，令於其中一切眾生各隨所宜而得受用。佛子！如是等無量因緣乃成三千大千世界，法性如是，無有生者，無有作者，無有知者，無有成者，然彼世界而得成就。如來出現亦復如是，非以一緣，非以一事，而得成就；以無量因緣，無量事相，乃得成就。所謂：曾於過去佛所聽聞受持大法雲雨，因此能起如來四種大智風輪。何等為四？一者念持不忘陀羅尼大智風輪，能持一切如來大法雲雨故；二者出生止觀大智風輪，能消竭一切煩惱故；三者善巧迴向大智風輪，能成就一切善根故；四者出生離垢差別莊嚴大智風輪，令過去所化一切眾生善根清淨，成就如來無漏善根力故。如來如是成等正覺，法性如是，無生無作而得成就。佛子！是為如來、應、正等覺出現第一相，菩薩摩訶薩應如是知。

"Buddhaputra! This matter is inconceivable, namely that the Tathāgata, the Worthy One, the Perfectly Enlightened One, manifests through countless dharmas. Why is this? The Tathāgata's manifestion is not accomplished through a single cause or a single event; it is accomplished through ten kinds of immeasurable hundreds of thousands of asaṃkhyeyas of events. What are these ten?

It is accomplished through past immeasurable embracing of the bodhicitta of all sentient beings.

It is accomplished through past immeasurable pure and supreme aspirations.

It is accomplished through past immeasurable great kindness and compassion in rescuing and protecting all sentient beings.

It is accomplished through past immeasurable continuous vows and practices.

It is accomplished through past immeasurable cultivation of merit and wisdom with an insatiable mind.

It is accomplished through past immeasurable offerings to Buddhas and teaching of sentient beings.

It is accomplished through past immeasurable wisdom and skillful means on the pure path.

It is accomplished through past immeasurable pure treasuries of merit.

It is accomplished through past immeasurable adornments of the path and wisdom.

It is accomplished through past immeasurable penetration of the meaning of dharmas.

Buddhaputra! Thus, through the perfection of immeasurable asaṃkhyeyas of dharma gates, the Tathāgata is accomplished.

Buddhaputra! It is like the formation of a great trichiliocosm, which is not accomplished through a single cause or a single event, but through countless causes and countless events. Namely: the arising of great clouds, the pouring of great rain, and the support of four kinds of wind wheels in succession. What are these four? First is called 'Able to Hold', as it can hold great waters. Second is called 'Able to Consume', as it can consume great waters. Third is called 'Establishing', as it establishes all places. Fourth is called 'Adorning', as it skillfully adorns and distributes everywhere. All of this arises from the collective karma of sentient beings and the good roots of bodhisattvas, allowing all beings within to receive and use according to their needs.

Buddhaputra! Thus, through countless causes and conditions, the great trichiliocosm is formed. The nature of dharmas is such that there is no producer, no maker, no knower, no accomplisher, yet that world comes into being.

The appearance of the Tathāgata is also like this. It is not accomplished through a single cause or a single event, but through countless causes and countless phenomenal events. Namely: Having listened to and upheld the great Dharma rain-clouds at the place of past Buddhas, the Tathāgata is thus able to give rise to four kinds of great wisdom wind wheels. What are these four?

The great wisdom wind wheel of dhāraṇī that remembers and never forgets, able to hold all the great Dharma rain-clouds of the Tathāgatas.

The great wisdom wind wheel that gives rise to śamatha and vipaśyanā, able to dry up all afflictions.

The great wisdom wind wheel of skillful dedication, able to bring all good roots to fruition.

The great wisdom wind wheel that gives rise to various stainless adornments, purifying the good roots of all beings taught in the past, accomplishing the power of the Tathāgata's uncontaminated good roots.

Thus does the Tathāgata attain perfect enlightenment. The nature of dharmas is such that, without arising or action, it is accomplished.

Buddhaputra! This is the first characteristic of the appearance of the Tathāgata, the Worthy One, the Perfectly Enlightened One, which bodhisattva-mahāsattvas should know thus."

「復次，佛子！譬如三千大千世界將欲成時，大雲降雨，名曰：洪霔，一切方處所不能受、所不能持，唯除大千界將欲成時。佛子！如來、應、正等覺亦復如是，興大法雲，雨大法雨，名：成就如來出現，一切二乘心志狹劣所不能受、所不能持，唯除諸大菩薩心相續力。佛子！是為如來、應、正等覺出現第二相，菩薩摩訶薩應如是知。

"Furthermore, Buddhaputra! It is like when the great trichiliocosm is about to form, a great cloud rains down, called the 'Great Deluge.' No place can receive or contain it, except when the great trichiliocosm is about to form. Buddhaputra! The Tathāgata, Worthy One, Perfectly Enlightened One is also like this. He raises the great Dharma cloud and rains down the great Dharma rain, called 'Accomplishing the Tathāgata's Appearance.' Those of the two vehicles with narrow and inferior aspirations cannot receive or contain it, except for the great bodhisattvas with the power of continuous resolve. Buddhaputra! This is the second characteristic of the Tathāgata, Worthy One, Perfectly Enlightened One's appearance, which bodhisattva-mahāsattvas should understand.

「復次，佛子！譬如眾生以業力故，大雲降雨，來無所從，去無所至。如來、應、正等覺亦復如是，以諸菩薩善根力故，興大法雲，雨大法雨，亦無所從來，無所至去。佛子！是為如來、應、正等覺出現第三相，菩薩摩訶薩應如是知。

Furthermore, Buddhaputra! It is like how due to the power of beings' karma, the great cloud rains down, coming from nowhere and going nowhere. The Tathāgata, Worthy One, Perfectly Enlightened One is also like this. Due to the power of all bodhisattvas' good roots, he raises the great Dharma cloud and rains down the great Dharma rain, also coming from nowhere and going nowhere. Buddhaputra! This is the third characteristic of the Tathāgata, Worthy One, Perfectly Enlightened One's appearance, which bodhisattva-mahāsattvas should understand.

「復次，佛子！譬如大雲降霔大雨，大千世界一切眾生，無能知數，若欲算計，徒令發狂；唯大千世界主——摩醯首羅，以過去所修善根力故，乃至一滴無不明了。佛子！如來、應、正等覺亦復如是，興大法雲，雨大法雨，一切眾生、聲聞、獨覺所不能知，若欲思量，心必狂亂；唯除一切世間主——菩薩摩訶薩，以過去所修覺慧力故，乃至一文一句，入眾生心，無不明了。佛子！是為如來、應、正等覺出現第四相，菩薩摩訶薩應如是知。

Furthermore, Buddhaputra! It is like when the great cloud pours down heavy rain, no being in the great trichiliocosm can know its number. If they tried to calculate it, it would only drive them mad. Only the lord of the great trichiliocosm, Maheśvara, due to the power of good roots cultivated in the past, knows clearly even to a single drop. Buddhaputra! The Tathāgata, Worthy One, Perfectly Enlightened One is also like this. He raises the great Dharma cloud and rains down the great Dharma rain. All beings, śrāvakas, and pratyekabuddhas cannot know it. If they tried to contemplate it, their minds would surely go mad. Only the lord of all worlds - the bodhisattva-mahāsattva, due to the power of wisdom cultivated in the past, understands clearly even to a single phrase or sentence that enters beings' hearts. Buddhaputra! This is the fourth characteristic of the Tathāgata, Worthy One, Perfectly Enlightened One's appearance, which bodhisattva-mahāsattvas should understand."

「復次，佛子！譬如大雲降雨之時，有大雲雨，名為：能滅，能滅火災；有大雲雨，名為：能起，能起大水；有大雲雨，名為：能止，能止大水；有大雲雨，名為：能成，能成一切摩尼諸寶；有大雲雨，名為：分別，分別三千大千世界。佛子！如來出現亦復如是，興大法雲，雨大法雨，有大法雨，名為：能滅，能滅一切眾生煩惱；有大法雨，名為：能起，能起一切眾生善根；有大法雨，名為：能止，能止一切眾生見惑；有大法雨，名為：能成，能成一切智慧法寶；有大法雨，名為：分別，分別一切眾生心樂。佛子！是為如來、應、正等覺出現第五相，菩薩摩訶薩應如是知。

Furthermore,Buddhaputra! It is like when great clouds rain down, there are great cloud rains named:

"Able to Extinguish", which can extinguish fire disasters;

"Able to Raise", which can raise great waters;

"Able to Stop", which can stop great waters;

"Able to Form", which can form all kinds of mani jewels;

"Able to Distinguish", which can distinguish the three thousand great thousand worlds.

Buddhaputra! The appearance of the Tathagata is also like this. He raises great Dharma clouds and rains great Dharma rains. There are great Dharma rains named:

"Able to Extinguish", which can extinguish all sentient beings' afflictions;

"Able to Raise", which can raise all sentient beings' good roots;

"Able to Stop", which can stop all sentient beings' wrong views;

"Able to Form", which can form all wisdom Dharma jewels;

"Able to Distinguish", which can distinguish all sentient beings' mental inclinations.

Buddhaputra! This is the fifth characteristic of the appearance of the Tathagata, Worthy One, Perfectly Enlightened One, which bodhisattva-mahāsattvas should understand thus.

「復次，佛子！譬如大雲雨一味水，隨其所雨，無量差別。如來出現亦復如是，雨於大悲一味法水，隨宜說法，無量差別。佛子！是為如來、應、正等覺出現第六相，菩薩摩訶薩應如是知。

Furthermore, Buddhaputra! It is like how great clouds rain water of one taste, yet according to where it rains, there are countless differences. The appearance of the Tathagata is also like this. He rains the Dharma water of great compassion of one taste, yet expounds the Dharma according to what is appropriate, with countless differences. Buddhaputra! This is the sixth characteristic of the appearance of the Tathagata, Worthy One, Perfectly Enlightened One, which bodhisattva-mahāsattvas should understand thus.

「復次，佛子！譬如三千大千世界初始成時，先成色界諸天宮殿，次成欲界諸天宮殿，次成於人及餘眾生諸所住處。佛子！如來出現亦復如是，先起菩薩諸行智慧，次起緣覺諸行智慧，次起聲聞善根諸行智慧，次起其餘眾生有為善根諸行智慧。佛子！譬如大雲雨一味水，隨諸眾生善根異故，所起宮殿種種不同。如來大悲一味法雨，隨眾生器而有差別。佛子！是為如來、應、正等覺出現第七相，菩薩摩訶薩應如是知。

Furthermore, Buddhaputra! It is like when the three thousand great thousand world is first forming, it first forms the palaces of the gods in the form realm, then forms the palaces of the gods in the desire realm, then forms the dwellings of humans and other beings. Buddhaputra! The appearance of the Tathagata is also like this. He first raises the wisdom of all bodhisattva practices, then raises the wisdom of all pratyekabuddha practices, then raises the wisdom of all good roots and practices of śrāvakas, then raises the wisdom of all conditioned good roots and practices of other sentient beings. Buddhaputra! It is like how great clouds rain water of one taste, yet due to the differences in sentient beings' good roots, the palaces that arise are all different. The Tathagata's great compassion rains Dharma water of one taste, yet there are differences according to the vessels of sentient beings. Buddhaputra! This is the seventh characteristic of the appearance of the Tathagata, Worthy One, Perfectly Enlightened One, which bodhisattva-mahāsattvas should understand thus.

「復次，佛子！譬如世界初欲成時，有大水生，遍滿三千大千世界；生大蓮華，名：如來出現功德寶莊嚴，遍覆水上，光照十方一切世界。時，摩醯首羅、淨居天等見是華已，即決定知於此劫中有爾所佛出興于世。佛子！爾時，其中有風輪起，名：善淨光明，能成色界諸天宮殿。有風輪起，名：淨光莊嚴，能成欲界諸天宮殿。有風輪起，名：堅密無能壞，能成大小諸輪圍山及金剛山。有風輪起，名：勝高，能成須彌山王。有風輪起，名：不動，能成十大山王。何等為十？所謂：佉陀羅山、仙人山、伏魔山、大伏魔山、持雙山、尼民陀羅山、目真隣陀山、摩訶目真隣陀山、香山、雪山。有風輪起，名為：安住，能成大地。有風輪起，名為：莊嚴，能成地天宮殿、龍宮殿、乾闥婆宮殿。有風輪起，名：無盡藏，能成三千大千世界一切大海。有風輪起，名：普光明藏，能成三千大千世界諸摩尼寶。有風輪起，名：堅固根，能成一切諸如意樹。佛子！大雲所雨一味之水，無有分別；以眾生善根不同故，風輪不同；風輪差別故，世界差別。佛子！如來出現亦復如是，具足一切善根功德，放於無上大智光明，名：不斷如來種不思議智，普照十方一切世界，與諸菩薩一切如來灌頂之記：當成正覺出興於世。佛子！如來出現復有無上大智光明，名：清淨離垢，能成如來無漏無盡智。復有無上大智光明，名：普照，能成如來普入法界不思議智。復有無上大智光明，名：持佛種性，能成如來不傾動力。復有無上大智光明，名：逈出無能壞，能成如來無畏無壞智。復有無上大智光明，名：一切神通，能成如來諸不共法、一切智智。復有無上大智光明，名：出生變化，能成如來令見聞親近所生善根不失壞智。復有無上大智光明，名：普隨順，能成如來無盡福德智慧之身，為一切眾生而作饒益。復有無上大智光明，名：不可究竟，能成如來甚深妙智，隨所開悟，令三寶種永不斷絕。復有無上大智光明，名：種種莊嚴，能成如來相好嚴身，令一切眾生皆生歡喜。復有無上大智光明，名：不可壞，能成如來法界、虛空界等殊勝壽命無有窮盡。佛子！如來大悲一味之水無有分別，以諸眾生欲樂不同、根性各別，而起種種大智風輪，令諸菩薩成就如來出現之法。佛子！一切如來同一體性，大智輪中出生種種智慧光明。佛子！汝等應知，如來於一解脫味出生無量不可思議種種功德，眾生念言：『此是如來神力所造。』佛子！此非如來神力所造。佛子！乃至一菩薩，不於佛所曾種善根，能得如來少分智慧，無有是處。但以諸佛威德力故，令諸眾生具佛功德，而佛如來無有分別，無成無壞，無有作者，亦無作法。佛子！是為如來、應、正等覺出現第八相，菩薩摩訶薩應如是知。

Furthermore, Buddhaputra! It is like when a world is about to form, great waters arise, filling the entire three thousand great thousand world systems. A great lotus flower is born, named "Jeweled Adornment of the Tathagata's Appearance of Merit and Virtue," covering the waters, its light illuminating all worlds in the ten directions. At that time, Mahesvara and the pure abode devas, upon seeing this flower, immediately know with certainty that in this kalpa, so many Buddhas will appear in the world.

Buddhaputra! At that time, within it arises a wind wheel called "Pure Good Light," which can form the palaces of the gods in the form realm. A wind wheel arises called "Pure Light Adornment," which can form the palaces of the gods in the desire realm. A wind wheel arises called "Firm and Indestructible," which can form the great and small wheel-surrounding mountains and the vajra mountains. A wind wheel arises called "Supreme Height," which can form Mount Sumeru. A wind wheel arises called "Immovable," which can form the ten great mountain kings. What are these ten? Namely: Khadira Mountain, Immortals' Mountain, Demon-Subduing Mountain, Great Demon-Subduing Mountain, Yoked Mountain, Nimindhara Mountain, Mucilinda Mountain, Mahamucilinda Mountain, Fragrant Mountain, and Snow Mountain.

A wind wheel arises called "Peaceful Dwelling," which can form the great earth. A wind wheel arises called "Adornment," which can form the palaces of earth deities, nāga palaces, and gandharva palaces. A wind wheel arises called "Inexhaustible Treasury," which can form all the great oceans of the three thousand great thousand world systems. A wind wheel arises called "Universal Light Treasury," which can form all the mani jewels of the three thousand great thousand world systems. A wind wheel arises called "Firm Root," which can form all the wish-fulfilling trees.

Buddhaputra! The water of one taste rained down by the great clouds has no discrimination; due to the different good roots of sentient beings, the wind wheels are different; due to the differences in wind wheels, the worlds are different.

Buddhaputra! The appearance of the Tathagata is also like this. Possessing all good roots and merits, he emits the supreme light of great wisdom called "The Inconceivable Wisdom of Not Interrupting the Tathagata's Lineage," universally illuminating all worlds in the ten directions, giving all bodhisattvas the prediction of anointment by all Tathagatas: they will attain perfect enlightenment and appear in the world.

Buddhaputra! The appearance of the Tathagata also has supreme light of great wisdom called "Pure and Undefiled," which can perfect the Tathagata's uncontaminated and inexhaustible wisdom. There is also supreme light of great wisdom called "Universal Illumination," which can perfect the Tathagata's inconceivable wisdom that universally enters the Dharma realm. There is also supreme light of great wisdom called "Upholding the Buddha's Lineage," which can perfect the Tathagata's unshakable power. There is also supreme light of great wisdom called "Far-Reaching and Indestructible," which can perfect the Tathagata's fearless and indestructible wisdom. There is also supreme light of great wisdom called "All Spiritual Powers," which can perfect the Tathagata's unique qualities and omniscience. There is also supreme light of great wisdom called "Producing Transformations," which can perfect the Tathagata's wisdom that prevents the loss of good roots generated by seeing, hearing, and approaching him. There is also supreme light of great wisdom called "Universal Compliance," which can perfect the Tathagata's inexhaustible body of merit and wisdom, benefiting all sentient beings. There is also supreme light of great wisdom called "Unfathomable," which can perfect the Tathagata's profound and wondrous wisdom, awakening beings according to their capacities and ensuring the Three Jewels are never cut off. There is also supreme light of great wisdom called "Various Adornments," which can perfect the Tathagata's body adorned with major and minor marks, causing all sentient beings to rejoice. There is also supreme light of great wisdom called "Indestructible," which can perfect the Tathagata's supreme lifespan, equal to the Dharma realm and space realm, without end.

Buddhaputra! The Tathagata's great compassion, like water of one taste, has no discrimination. Due to the different desires and individual natures of sentient beings, various great wisdom wind wheels arise, enabling bodhisattvas to perfect the Dharma of the Tathagata's appearance.

Buddhaputra! All Tathagatas share the same essential nature, producing various lights of wisdom from the great wisdom wheel. Buddhaputra! You should know that from the single flavor of liberation, the Tathagata produces countless inconceivable various merits. Sentient beings think, "This is created by the Tathagata's spiritual power." Buddhaputra! This is not created by the Tathagata's spiritual power. Buddhaputra! Even a single bodhisattva who has not planted good roots with the Buddha cannot obtain even a small portion of the Tathagata's wisdom. It is only by the power of all Buddhas' majestic virtue that sentient beings are endowed with the Buddha's merits, while the Buddha Tathagata has no discrimination, no accomplishment, no destruction, no doer, and no action.

Buddhaputra! This is the eighth characteristic of the appearance of the Tathagata, the Worthy One, the Perfectly Enlightened One, which bodhisattva-mahasattvas should understand thus.

「復次，佛子！如依虛空起四風輪，能持水輪。何等為四？一名：安住，二名：常住，三名：究竟，四名：堅固。此四風輪能持水輪，水輪能持大地令不散壞。是故說：地輪依水輪，水輪依風輪，風輪依虛空，虛空無所依。雖無所依，能令三千大千世界而得安住。佛子！如來出現亦復如是，依無礙慧光明起佛四種大智風輪，能持一切眾生善根。何等為四？所謂：普攝眾生皆令歡喜大智風輪，建立正法令諸眾生皆生愛樂大智風輪，守護一切眾生善根大智風輪，具一切方便通達無漏界大智風輪。是為四。佛子！諸佛世尊，大慈救護一切眾生，大悲度脫一切眾生，大慈大悲普遍饒益。然大慈大悲依大方便善巧，大方便善巧依如來出現，如來出現依無礙慧光明，無礙慧光明無有所依。佛子！是為如來、應、正等覺出現第九相，菩薩摩訶薩應如是知。

Furthermore, Buddhaputra! Just as four wind wheels arise in dependence on empty space and are able to hold the water wheel, what are these four? They are named: Abiding, Constant Abiding, Ultimate, and Firm. These four wind wheels are able to hold the water wheel, and the water wheel is able to hold the great earth preventing it from scattering and disintegrating. Therefore it is said: The earth wheel depends on the water wheel, the water wheel depends on the wind wheels, the wind wheels depend on empty space, and empty space depends on nothing. Although it depends on nothing, it is able to cause the three thousand great thousand world systems to abide securely.

Buddhaputra! The appearance of the Tathagata is also like this. Depending on the light of unobstructed wisdom, four kinds of great wisdom wind wheels of the Buddha arise, able to sustain the good roots of all sentient beings. What are these four? Namely: The great wisdom wind wheel that universally embraces all sentient beings causing them all to rejoice, the great wisdom wind wheel that establishes the true Dharma causing all sentient beings to give rise to love and joy, the great wisdom wind wheel that protects the good roots of all sentient beings, and the great wisdom wind wheel endowed with all skillful means for penetrating the unconditioned realm. These are the four.

Buddhaputra! The World-Honored Buddhas, with great kindness rescue and protect all sentient beings, with great compassion liberate all sentient beings, their great kindness and great compassion universally benefiting all. However, great kindness and great compassion depend on great skillful means, great skillful means depend on the appearance of the Tathagata, the appearance of the Tathagata depends on the light of unobstructed wisdom, and the light of unobstructed wisdom depends on nothing. Buddhaputra! This is the ninth characteristic of the appearance of the Tathagata, the Worthy One, the Perfectly Enlightened One, which bodhisattva-mahasattvas should understand thus.

「復次，佛子！譬如三千大千世界既成就已，饒益無量種種眾生。所謂：水族眾生得水饒益，陸地眾生得地饒益，宮殿眾生得宮殿饒益，虛空眾生得虛空饒益。如來出現亦復如是，種種饒益無量眾生。所謂：見佛生歡喜者，得歡喜益；住淨戒者，得淨戒益；住諸禪定及無量者，得聖出世大神通益；住法門光明者，得因果不壞益；住無所有光明者，得一切法不壞益。是故說言：『如來出現，饒益一切無量眾生。』佛子！是為如來、應、正等覺出現第十相，菩薩摩訶薩應如是知。

Furthermore, Buddhaputra! It is like when the three thousand great thousand world systems have been formed, benefiting countless various kinds of sentient beings. That is to say: aquatic beings gain the benefit of water, land-dwelling beings gain the benefit of earth, palace-dwelling beings gain the benefit of palaces, and space-dwelling beings gain the benefit of space. The appearance of the Tathagata is also like this, variously benefiting countless sentient beings. That is to say: those who see the Buddha and give rise to joy gain the benefit of joy; those who abide in pure precepts gain the benefit of pure precepts; those who abide in various meditative concentrations and immeasurables gain the benefit of transcendent noble spiritual powers; those who abide in the light of the Dharma gates gain the benefit of indestructible cause and effect; those who abide in the light of non-existence gain the benefit of the indestructibility of all dharmas. Therefore it is said: "The appearance of the Tathagata benefits all countless sentient beings." Buddhaputra! This is the tenth characteristic of the appearance of the Tathagata, the Worthy One, the Perfectly Enlightened One, which bodhisattva-mahasattvas should understand thus.

[「佛子！菩薩摩訶薩知如來出現，則知無量；知成就無量行故，則知廣大；知周遍十方故，則知無來去；知離生住滅故，則知無行、無所行；知離心、意、識故，則知無身；知如虛空故，則知平等；知一切眾生皆無我故，則知無盡；知遍一切剎無有盡故，則知無退；知盡後際無斷絕故，則知無壞；知如來智無有對故，則知無二；知平等觀察為、無為故，則知一切眾生皆得饒益，本願迴向自在滿足故。」

Buddhaputra! When bodhisattva-mahasattvas know the appearance of the Tathagata, they know it is immeasurable; knowing the accomplishment of immeasurable practices, they know it is vast; knowing it pervades the ten directions, they know it has no coming or going; knowing it is free from birth, abiding and cessation, they know it has no action and nothing to be acted upon; knowing it is free from mind, mental states and consciousness, they know it has no body; knowing it is like empty space, they know it is equal; knowing all sentient beings are without self, they know it is inexhaustible; knowing it pervades all lands without end, they know it does not regress; knowing it reaches to the end of time without interruption, they know it is indestructible; knowing the wisdom of the Tathagata has no opposition, they know it is non-dual; knowing it equally observes the conditioned and unconditioned, they know all sentient beings gain benefit, because the original vows and dedications are freely fulfilled.

爾時，普賢菩薩摩訶薩欲重明此義而說頌言：

At that time, the Great Bodhisattva-Mahāsattva Samantabhadra, wishing to further clarify this meaning, spoke verses saying:

十力大雄最無上，　　 譬如虛空無等等，　 境界廣大不可量，　　 功德第一超世間。　

The Ten Powers' Great Hero is supreme and unequaled, Like space, without compare, His realm vast and immeasurable, His merits foremost, transcending the world.

十力功德無邊量，　　 心意思量所不及，　 人中師子一法門，　　 眾生億劫莫能知。　

The Ten Powers' merits are boundless, Beyond the reach of thought and mind, A single Dharma gate of the Lion among Men, Beings cannot know in billions of eons.

十方國土碎為塵，　　 或有算計知其數；　 如來一毛功德量，　　 千萬億劫無能說。

If the lands in ten directions were ground to dust, Some might calculate and know their number; But the merit of a single hair of the Tathāgata, None could describe in trillions of eons.　

如人持尺量虛空，　　 復有隨行計其數，　 虛空邊際不可得，　　 如來境界亦如是。

Like one trying to measure space with a ruler, Or count its extent by walking, The edge of space cannot be found, So too is the realm of the Tathāgata.　

或有能於剎那頃，　　 悉知三世眾生心，　 設經眾生數等劫，　　 不能知佛一念性。　

Some might in an instant Know the minds of beings in the three times, But even in eons equal to the number of beings, They could not know the nature of a single thought of the Buddha.

譬如法界遍一切，　　 不可見取為一切；　 十力境界亦復然，　　 遍於一切非一切。　

Like the Dharma realm pervades all, Yet cannot be grasped as all; So too is the realm of the Ten Powers, Pervading all, yet not all.

真如離妄恒寂靜，　　 無生無滅普周遍；　 諸佛境界亦復然，　　 體性平等不增減。

True suchness, apart from delusion, is ever tranquil, Unborn, unceasing, all-pervasive; The realm of all Buddhas is also thus, Its essential nature equal, neither increasing nor decreasing.

譬如實際而非際，　　 普在三世亦非普；　 導師境界亦如是，　　 遍於三世皆無礙。　

Like the true limit, which is no limit, Present in the three times, yet not universal; The Guide's realm is also like this, Pervading the three times without obstruction.

法性無作無變易，　　 猶如虛空本清淨；　 諸佛性淨亦如是，　　 本性非性離有無。　

The nature of dharmas is without action or change, Like space, inherently pure; The nature of all Buddhas is also pure like this, Its original nature is non-nature, beyond existence and non-existence.

法性不在於言論，　　 無說離說恒寂滅；　 十力境界性亦然，　　 一切文辭莫能辯。　

The nature of dharmas is not in words and speech, Unspeakable, beyond speech, ever quiescent; The realm of the Ten Powers is also thus, No words or phrases can explain it.

了知諸法性寂滅，　　 如鳥飛空無有迹，　 以本願力現色身，　　 令見如來大神變。　

Understanding that the nature of all dharmas is quiescent, Like a bird flying through the sky leaving no trace, By the power of original vows, manifesting form bodies, Enabling beings to see the great spiritual transformations of the Tathagata.

若有欲知佛境界，　　 當淨其意如虛空，　 遠離妄想及諸取，　　 令心所向皆無礙。　

If one wishes to know the Buddha's realm, One should purify one's mind like space, Abandon delusive thoughts and all grasping, Let the mind be unobstructed in all directions.

是故佛子應善聽，　　 我以少譬明佛境，　 十力功德不可量，　　 為悟眾生今略說。　

Therefore, Buddhaputra, listen well, I use a few similes to illustrate the Buddha's realm, The merits of the Ten Powers are immeasurable, I now briefly explain to awaken sentient beings.

導師所現於身業，　　 語業心業諸境界，　 轉妙法輪般涅槃，　　 一切善根我今說。

The Guide's manifestations of bodily actions, Verbal actions, mental actions, and all realms, Turning the wondrous Dharma wheel and entering nirvana, I now speak of all these good roots.　

譬如世界初安立，　　 非一因緣而可成，　 無量方便諸因緣，　　 成此三千大千界。　

Just as when a world is first established, It cannot be accomplished by a single cause and condition, But by countless skillful means and causes and conditions, This three thousand great thousand world system is formed.

如來出現亦如是，　　 無量功德乃得成，　 剎塵心念尚可知，　　 十力生因莫能測。　

The Tathagata's appearance is also like this, Accomplished by immeasurable merits, Even thoughts as numerous as dust in realms can be known, But the causes of the Ten Powers cannot be fathomed.

譬如劫初雲澍雨，　　 而起四種大風輪，　 眾生善根菩薩力，　　 成此三千各安住。

Like at the beginning of a kalpa when clouds pour rain, And four great wind wheels arise, By the power of beings' good roots and bodhisattvas, The three thousand worlds are each established.　

十力法雲亦如是，　　 起智風輪清淨意，　 昔所迴向諸眾生，　　 普導令成無上果。

The Dharma cloud of the Ten Powers is also like this, Raising wind wheels of wisdom to purify the mind, For all beings dedicated to in the past, Universally guiding them to attain the supreme fruit.　

如有大雨名洪澍，　　 無有處所能容受，　 唯除世界將成時，　　 清淨虛空大風力。

Like there is a great rain called the Deluge, No place can contain it, Except when the world is about to form, By the power of pure space and great wind.　

如來出現亦如是，　　 普雨法雨充法界，　 一切劣意無能持，　　 唯除清淨廣大心。

The Tathagata's appearance is also like this, Raining Dharma rain to fill the Dharma realm, No inferior mind can hold it, Only the pure and vast mind can.　

譬如空中澍大雨，　　 無所從來無所去，　 作者受者悉亦無，　　 自然如是普充洽。　

Like great rain pours in space, Coming from nowhere and going nowhere, There is neither doer nor receiver, Naturally pervading everywhere.

十力法雨亦如是，　　 無去無來無造作，　 本行為因菩薩力，　　 一切大心咸聽受。

The Dharma rain of the Ten Powers is also like this, Neither coming nor going, without fabrication, With past practices as cause and bodhisattva power, All great minds listen and receive.　

譬如空雲澍大雨，　　 一切無能數其滴，　 唯除三千自在王，　　 具功德力悉明了。　

Like great rain pours from clouds in the sky, None can count its countless drops, Except the lord of the three thousand worlds, Who with merit and power sees all clearly.

善逝法雨亦如是，　　 一切眾生莫能測，　 唯除於世自在人，　　 明見如觀掌中寶。　

The Dharma rain of the Well-Gone One is also like this, No sentient being can fathom it, Except the self-mastered ones in the world, Who see clearly as if observing a jewel in their palm.

譬如空雲澍大雨，　　 能滅能起亦能斷，　 一切珍寶悉能成，　　 三千所有皆分別。　

Like great rain pours from clouds in the sky, It can extinguish, raise, and also cut off, It can form all precious treasures, And distinguish all in the three thousand worlds.

十力法雨亦如是，　　 滅惑起善斷諸見，　 一切智寶皆使成，　　 眾生心樂悉分別。　

The Dharma rain of the Ten Powers is also like this, Extinguishing delusions, raising good, cutting off views, Causing all wisdom jewels to form, And distinguishing the mental inclinations of all beings.

譬如空中雨一味，　　 隨其所雨各不同，　 豈彼雨性有分別，　　 然隨物異法如是。　

Like rain of one taste falls from the sky, Yet differs according to where it falls, How could the nature of rain have distinctions? Yet it follows the differences in things, so is the Dharma.

如來法雨非一異，　　 平等寂靜離分別，　 然隨所化種種殊，　　 自然如是無邊相。　

The Tathagata's Dharma rain is neither one nor different, Equal and tranquil, free from distinctions, Yet it varies according to those being transformed, Naturally manifesting boundless aspects.

譬如世界初成時，　　 先成色界天宮殿，　 次及欲天次人處，　　 乾闥婆宮最後成。　

Like when the world first formed, First the heavenly palaces of the form realm were created, Then those of the desire realm, then human dwellings, And lastly the palaces of the gandharvas.

如來出現亦如是，　　 先起無邊菩薩行，　 次化樂寂諸緣覺，　　 次聲聞眾後眾生。

The Tathagata's appearance is also like this, First arising boundless bodhisattva practices, Then transforming those who delight in tranquility - the pratyekabuddhas, Then the assembly of sravakas, and finally all sentient beings.　

諸天初見蓮華瑞，　　 知佛當出生歡喜；　 水緣風力起世間，　　 宮殿山川悉成立。　

When the devas first see the auspicious lotus, They know the Buddha will appear and rejoice; Water and wind power arise in the world, Palaces, mountains, and rivers are all established.

如來宿善大光明，　　 巧別菩薩與其記；　 所有智輪體皆淨，　　 各能開示諸佛法。

The Tathagata's past good deeds shine with great light, Skillfully distinguishing bodhisattvas and giving them predictions; All the wheels of wisdom are pure in essence, Each able to reveal the Dharma of all Buddhas.　

譬如樹林依地有，　　 地依於水得不壞，　 水輪依風風依空，　　 而其虛空無所依。

Just as forests depend on the earth to exist, The earth depends on water to remain unbroken, The water wheel depends on wind, wind depends on space, Yet space itself depends on nothing.　

一切佛法依慈悲，　　 慈悲復依方便立，　 方便依智智依慧，　　 無礙慧身無所依。　

All Buddha Dharmas depend on compassion, Compassion in turn depends on skillful means, Skillful means depend on wisdom, wisdom depends on prajna, The unobstructed wisdom body depends on nothing.

譬如世界既成立，　　 一切眾生獲其利，　 地水所住及空居，　　 二足四足皆蒙益。　

Just as when a world is established, All beings benefit from it, Those dwelling on land and water, and those in space, Both bipeds and quadrupeds all receive blessings.

法王出現亦如是，　　 一切眾生獲其利，　 若有見聞及親近，　　 悉使滅除諸惑惱。　

When the Dharma King appears, it is also like this, All sentient beings benefit from it, If they see, hear, or draw near, All their delusions and afflictions are eliminated.

如來出現法無邊，　　 世間迷惑莫能知，　 為欲開悟諸含識，　　 無譬諭中說其譬。

The Dharma of the Tathagata's appearance is boundless, The confused worldly beings cannot know it, To awaken all sentient beings, Analogies are used to explain what has no analogy.

The Body of the Tathāgata

「佛子！諸菩薩摩訶薩應云何見如來、應、正等覺身？

Buddhaputra! How should bodhisattva mahāsattvas see the body of the Tathāgata, the Worthy One, the Perfectly Enlightened One?

「佛子！諸菩薩摩訶薩應於無量處見如來身。何以故？諸菩薩摩訶薩不應於一法、一事、一身、一國土、一眾生見於如來，應遍一切處見於如來。佛子！譬如虛空遍至一切色、非色處，非至、非不至。何以故？虛空無身故。如來身亦如是，遍一切處，遍一切眾生，遍一切法，遍一切國土，非至、非不至。何以故？如來身無身故，為眾生故示現其身。佛子！是為如來身第一相，諸菩薩摩訶薩應如是見。

Buddhaputra! Bodhisattva mahāsattvas should see the Tathāgata's body in countless places. Why? Bodhisattva mahāsattvas should not see the Tathāgata in just one dharma, one matter, one body, one land, or one sentient being. They should see the Tathāgata everywhere. Buddhaputra! It is like space, which pervades all places with form and without form, neither reaching nor not reaching. Why? Because space has no body. The Tathāgata's body is also like this - it pervades all places, all sentient beings, all dharmas, and all lands, neither reaching nor not reaching. Why? Because the Tathāgata's body has no body, yet manifests a body for the sake of sentient beings. Buddhaputra! This is the first characteristic of the Tathāgata's body that bodhisattva mahāsattvas should see.

「復次，佛子！譬如虛空寬廣非色，而能顯現一切諸色，而彼虛空無有分別亦無戲論。如來身亦復如是，以智光明普照明故，令一切眾生世、出世間諸善根業皆得成就，而如來身無有分別亦無戲論。何以故？從本已來，一切執著、一切戲論皆永斷故。佛子！是為如來身第二相，諸菩薩摩訶薩應如是見。

Furthermore, Buddhaputra! It is like space - vast and formless, yet able to manifest all forms, while space itself has no discrimination or conceptual elaboration. The Tathāgata's body is also like this. Through the illumination of wisdom light, it enables all sentient beings' worldly and transcendent good roots and actions to be accomplished, yet the Tathāgata's body has no discrimination or conceptual elaboration. Why? Because from the very beginning, all attachments and all conceptual elaborations have been completely eliminated. Buddhaputra! This is the second characteristic of the Tathāgata's body that bodhisattva mahāsattvas should see.

「復次，佛子！譬如日出於閻浮提，無量眾生皆得饒益。所謂：破闇作明，變濕令燥，生長草木，成熟穀稼，廓徹虛空，開敷蓮華，行者見道，居者辦業。何以故？日輪普放無量光故。佛子！如來智日亦復如是，以無量事普益眾生。所謂：滅惡生善，破愚為智，大慈救護，大悲度脫；令其增長根、力、覺分；令生深信，捨離濁心；令得見聞，不壞因果；令得天眼，見歿生處；令心無礙，不壞善根；令智修明，開敷覺華；令其發心，成就本行。何以故？如來廣大智慧日身，放無量光普照耀故。佛子！是為如來身第三相，諸菩薩摩訶薩應如是見。

Furthermore,Buddhaputra! It is like when the sun rises over Jambudvipa, countless beings benefit from it. Namely: it dispels darkness and brings light, dries dampness, grows grass and trees, ripens crops, illuminates the sky, opens lotus flowers, allows travelers to see the road, and enables residents to carry out their work. Why is this? Because the sun universally emits countless rays of light. Buddhaputra! The Tathagata's wisdom sun is also like this, benefiting all beings in countless ways. Namely: it eliminates evil and generates good, transforms ignorance into wisdom, protects with great kindness, liberates with great compassion; it increases the roots, powers, and factors of enlightenment; it generates deep faith, abandons impure minds; it enables seeing and hearing without damaging cause and effect; it grants the divine eye to see places of death and rebirth; it makes the mind unobstructed without damaging good roots; it cultivates clear wisdom, opening the flower of awakening; it causes beings to generate aspiration and accomplish their original practices. Why is this? Because the Tathagata's vast wisdom sun body emits boundless light, universally illuminating all. Buddhaputra! This is the third characteristic of the Tathagata's body that bodhisattva-mahasattvas should see thus.

「復次，佛子！譬如日出於閻浮提，先照一切須彌山等諸大山王，次照黑山，次照高原，然後普照一切大地。日不作念：『我先照此，後照於彼。』但以山地有高下故，照有先後。如來、應、正等覺亦復如是，成就無邊法界智輪，常放無礙智慧光明，先照菩薩摩訶薩等諸大山王，次照緣覺，次照聲聞，次照決定善根眾生，隨其心器示廣大智，然後普照一切眾生，乃至邪定亦皆普及，為作未來利益因緣令成熟故。而彼如來大智日光不作是念：『我當先照菩薩大行，乃至後照邪定眾生。』但放光明平等普照，無礙無障，無所分別。佛子！譬如日月隨時出現，大山、幽谷普照無私。如來智慧亦復如是，普照一切無有分別，隨諸眾生根欲不同，智慧光明種種有異。佛子！是為如來身第四相，諸菩薩摩訶薩應如是見。

Furthermore,Buddhaputra! It is like when the sun rises over Jambudvipa, it first illuminates all the great mountain kings like Mount Sumeru, then the dark mountains, then the high plateaus, and finally universally illuminates all the great earth. The sun does not think, "I will illuminate this first, then illuminate that." It is only because the mountains and land have different heights that they are illuminated in sequence. The Tathagata, Worthy One, Perfectly Enlightened One is also like this. Having accomplished the boundless Dharma realm wisdom wheel, he constantly emits unobstructed wisdom light, first illuminating the great mountain kings of bodhisattva-mahasattvas, then the pratyekabuddhas, then the sravakas, then sentient beings with determined good roots, demonstrating vast wisdom according to their mental capacities, and finally universally illuminating all sentient beings, even reaching those of fixed wrong views, to create causes and conditions for future benefits and to bring them to maturity. Yet that Tathagata's great wisdom sunlight does not think, "I should first illuminate the great practices of bodhisattvas, and lastly illuminate beings of fixed wrong views." It simply emits light, universally illuminating all equally, without obstruction, without hindrance, without discrimination. Buddhaputra! It is like the sun and moon appearing according to time, impartially illuminating great mountains and deep valleys alike. The Tathagata's wisdom is also like this, universally illuminating all without discrimination, yet the wisdom light appears differently according to the different roots and desires of sentient beings. Buddhaputra! This is the fourth characteristic of the Tathagata's body that bodhisattva-mahasattvas should see thus.

「復次，佛子！譬如日出，生盲眾生無眼根故，未曾得見。雖未曾見，然為日光之所饒益。何以故？因此得知晝夜時節，受用種種衣服、飲食，令身調適離眾患故。如來智日亦復如是，無信、無解、毀戒、毀見、邪命自活生盲之類無信眼故，不見諸佛智慧日輪。雖不見佛智慧日輪，亦為智日之所饒益。何以故？以佛威力，令彼眾生所有身苦及諸煩惱、未來苦因皆消滅故。佛子！如來有光明，名：積集一切功德；有光明，名：普照一切；有光明，名：清淨自在照；有光明，名：出大妙音；有光明，名：普解一切語言法令他歡喜；有光明，名：示現永斷一切疑自在境界；有光明，名：無住智自在普照；有光明，名：永斷一切戲論自在智；有光明，名：隨所應出妙音聲；有光明，名：出清淨自在音莊嚴國土成熟眾生。佛子！如來一一毛孔放如是等千種光明，五百光明普照下方，五百光明普照上方。種種剎中種種佛所諸菩薩眾，其菩薩等見此光明，一時皆得如來境界，十頭、十眼、十耳、十鼻、十舌、十身、十手、十足、十地、十智，皆悉清淨。彼諸菩薩先所成就諸處諸地，見彼光明轉更清淨，一切善根皆悉成熟，趣一切智；住二乘者，滅一切垢；其餘一分生盲眾生，身既快樂，心亦清淨，柔軟調伏，堪修念智；地獄、餓鬼、畜生諸趣所有眾生，皆得快樂，解脫眾苦，命終皆生天上、人間。佛子！彼諸眾生不覺不知，以何因緣、以何神力而來生此？彼生盲者作如是念：『我是梵天！我是梵化！』是時，如來住普自在三昧，出六十種妙音而告之言：『汝等非是梵天，亦非梵化，亦非帝釋護世所作，皆是如來威神之力。』彼諸眾生聞是語已，以佛神力皆知宿命，生大歡喜；心歡喜故，自然而出優曇華雲、香雲、音樂雲、衣雲、蓋雲、幢雲、幡雲、末香雲、寶雲、師子幢半月樓閣雲、歌詠讚歎雲、種種莊嚴雲，皆以尊重心供養如來。何以故？此諸眾生得淨眼故，如來與彼授阿耨多羅三藐三菩提記。佛子！如來智日如是利益生盲眾生，令得善根，具足成熟。佛子！是為如來身第五相，諸菩薩摩訶薩應如是見。

Furthermore, Buddhaputra! It is like when the sun rises, beings born blind without eyes have never seen it. Although they have never seen it, they still benefit from the sunlight. Why? Because of this, they can know the time of day and night, use various clothes and food, and keep their bodies comfortable and free from ailments.

The Tathagata's wisdom sun is also like this. Those who lack faith, understanding, violate precepts, hold wrong views, and make a living through wrong means are like those born blind without the eye of faith, and thus do not see the wisdom sun-wheel of the Buddhas. Although they do not see the Buddha's wisdom sun-wheel, they still benefit from this wisdom sun. Why? Because through the Buddha's majestic power, all their bodily sufferings, afflictions, and future causes of suffering are eliminated.

Buddhaputra! The Tathagata has light called: Accumulation of All Merits; Universal Illumination of All; Pure and Sovereign Illumination; Emitting Great Wondrous Sounds; Universal Understanding of All Languages and Dharmas to Bring Joy to Others; Demonstrating the Realm of Eternally Cutting Off All Doubts; Sovereign Universal Illumination of Non-abiding Wisdom; Sovereign Wisdom that Eternally Cuts Off All Conceptual Elaborations; Emitting Wondrous Sounds According to What is Appropriate; and Emitting Pure Sovereign Sounds to Adorn Lands and Mature Beings.

Buddhaputra! From each pore of the Tathagata, a thousand such lights are emitted, five hundred lights universally illuminating the lower realms, and five hundred lights universally illuminating the upper realms. The assemblies of bodhisattvas in various Buddha-lands of various worlds, upon seeing this light, all simultaneously attain the Tathagata's realm, with ten heads, ten eyes, ten ears, ten noses, ten tongues, ten bodies, ten hands, ten feet, ten grounds, and ten wisdoms, all becoming pure. The various stages and realms previously attained by these bodhisattvas become even purer upon seeing this light, all their good roots fully mature, progressing towards omniscience. Those dwelling in the two vehicles eliminate all defilements. The remaining portion of beings born blind experience physical comfort, mental purity, becoming gentle and tamed, capable of cultivating mindfulness and wisdom. Beings in the realms of hell, hungry ghosts, and animals all attain happiness, are liberated from all sufferings, and after death are all reborn in heavenly and human realms.

Buddhaputra! These beings do not realize or know by what cause or by what spiritual power they have come to be born here. Those born blind think, "I am Brahma! I am a transformation of Brahma!" At this time, the Tathagata, abiding in the Universal Sovereign Samadhi, emits sixty kinds of wondrous sounds saying to them: "You are not Brahma, nor transformations of Brahma, nor are you created by Indra or the world-protectors. This is all due to the majestic spiritual power of the Tathagata." Upon hearing these words, through the Buddha's spiritual power, all these beings come to know their past lives and give rise to great joy. Because of their joyful hearts, there naturally appear clouds of udumbara flowers, fragrance clouds, music clouds, garment clouds, canopy clouds, banner clouds, pennant clouds, powdered incense clouds, jewel clouds, lion banner and crescent pavilion clouds, clouds of singing praises, and various adornment clouds, all offering to the Tathagata with reverent hearts. Why is this? Because these beings have obtained pure eyes, the Tathagata gives them the prediction of anuttara-samyak-sambodhi.

Buddhaputra! The Tathagata's wisdom sun benefits beings born blind in this way, enabling them to obtain good roots and fully mature them. Buddhaputra! This is the fifth characteristic of the Tathagata's body that bodhisattva-mahasattvas should see thus.

「復次，佛子！譬如月輪有四奇特未曾有法。何等為四？一者，映蔽一切星宿光明；二者，隨逐於時示現虧盈；三者，於閻浮提澄淨水中影無不現；四者，一切見者皆對目前，而此月輪無有分別、無有戲論。佛子！如來身月亦復如是，有四奇特未曾有法。何等為四？所謂：映蔽一切聲聞、獨覺、學、無學眾；隨其所宜，示現壽命修短不同，而如來身無有增減；一切世界淨心眾生菩提器中，影無不現；一切眾生有瞻對者皆謂如來唯現我前，隨其心樂而為說法，隨其地位令得解脫，隨所應化令見佛身，而如來身無有分別、無有戲論，所作利益皆得究竟。佛子！是為如來身第六相，諸菩薩摩訶薩應如是見。

Furthermore,Buddhaputra! It is like the moon disc, which has four extraordinary and unprecedented characteristics. What are these four?

It outshines the light of all stars and constellations.

It waxes and wanes according to time.

Its reflection appears in all clear waters of Jambudvīpa.

It appears before all who see it, yet this moon disc has no discrimination or conceptual elaboration.

Buddhaputra! The Tathāgata's body-moon is also like this, having four extraordinary and unprecedented characteristics. What are these four?

It outshines all śrāvakas, pratyekabuddhas, and those in training and beyond training.

It manifests lifespans of varying lengths as appropriate, yet the Tathāgata's body neither increases nor decreases.

Its reflection appears in the bodhi vessels of pure-hearted beings in all worlds.

All beings who gaze upon it feel the Tathāgata is appearing only before them. The Tathāgata expounds the Dharma according to their inclinations, enables liberation according to their stages, and manifests the Buddha's body according to what is appropriate for their transformation. Yet the Tathāgata's body has no discrimination or conceptual elaboration, and all the benefits it brings are ultimately accomplished.

Buddhaputra! This is the sixth characteristic of the Tathāgata's body that bodhisattva-mahāsattvas should perceive.

「復次，佛子！譬如三千大千世界大梵天王，以少方便於大千世界普現其身，一切眾生皆見梵王現在己前，而此梵王亦不分身、無種種身。佛子！諸佛如來亦復如是，無有分別，無有戲論，亦不分身，無種種身，而隨一切眾生心樂示現其身，亦不作念現若干身。佛子！是為如來身第七相，諸菩薩摩訶薩應如是見。

Furthermore, Buddhaputra! It is like the Great Brahmā King of the three thousand great thousand world system, who by slight expedient means manifests his body throughout the great thousand world system. All beings see the Brahmā King appearing before them, yet this Brahmā King neither divides his body nor has various bodies.

Buddhaputra! All Buddhas and Tathāgatas are also like this. They have no discrimination, no conceptual elaboration, no division of body, and no various bodies. Yet they manifest their bodies according to the inclinations of all sentient beings, without thinking of manifesting a certain number of bodies.

Buddhaputra! This is the seventh characteristic of the Tathāgata's body that bodhisattva-mahāsattvas should perceive.

「復次，佛子！譬如醫王善知眾藥及諸呪論，閻浮提中諸所有藥用無不盡，復以宿世諸善根力、大明呪力，為方便故，眾生見者病無不愈。彼大醫王知命將終，作是念言：『我命終後，一切眾生無所依怙，我今宜應為現方便。』是時，醫王合藥塗身，明呪力持，令其終後身不分散、不萎不枯，威儀視聽與本無別，凡所療治悉得除差。佛子！如來、應、正等覺無上醫王亦復如是，於無量百千億那由他劫，鍊治法藥已得成就，修學一切方便善巧大明呪力皆到彼岸，善能除滅一切眾生諸煩惱病及住壽命；經無量劫，其身清淨無有思慮、無有動用，一切佛事未嘗休息，眾生見者諸煩惱病悉得消滅。佛子！是為如來身第八相，諸菩薩摩訶薩應如是見。

Furthermore, Buddhaputra! It is like a great physician king who is well-versed in all medicines and mantras. He exhausts all the medicines available in Jambudvīpa, and through the power of good roots from past lives and the power of great bright mantras, he uses skillful means to cure the diseases of all beings who see him. When this great physician king knows his life is coming to an end, he thinks, "After my death, all beings will have no one to rely on. I should now manifest a skillful means." At that time, the physician king applies medicines to his body and sustains it with the power of bright mantras, so that after his death, his body does not decompose, wither, or dry up. His demeanor, sight, and hearing remain unchanged, and all those he treats are cured of their illnesses.

Buddhaputra! The Tathāgata, Worthy One, Perfectly Enlightened One, the unsurpassed physician king, is also like this. Over countless hundreds of thousands of billions of nayutas of kalpas, he has refined the Dharma medicine to perfection, mastered all skillful means and the power of great bright mantras, reaching the other shore. He is able to eliminate all the affliction-diseases of sentient beings and maintain their lifespan. For immeasurable kalpas, his body remains pure without thought or action, yet all Buddha-work continues without rest. Sentient beings who see him have all their affliction-diseases eliminated. Buddhaputra! This is the eighth characteristic of the Tathāgata's body that bodhisattva-mahāsattvas should perceive.

「復次，佛子！譬如大海有大摩尼寶，名：集一切光明毘盧遮那藏；若有眾生觸其光者，悉同其色；若有見者，眼得清淨。隨彼光明所照之處，雨摩尼寶，名為：安樂，令諸眾生離苦調適。佛子！諸如來身亦復如是，為大寶聚一切功德大智慧藏；若有眾生觸佛身寶智慧光者，同佛身色；若有見者，法眼清淨。隨彼光明所照之處，令諸眾生離貧窮苦，乃至具足佛菩提樂。佛子！如來法身無所分別亦無戲論，而能普為一切眾生作大佛事。佛子！是為如來身第九相，諸菩薩摩訶薩應如是見。

Furthermore, Buddhaputra! It is like in the great ocean there is a great mani jewel named "Treasury of Vairocana that Gathers All Light." If any being touches its light, they all take on its color. If any see it, their eyes become pure. Wherever its light shines, it rains mani jewels called "Peace and Joy," causing all beings to be free from suffering and at ease. Buddhaputra! The bodies of all Tathāgatas are also like this, being a great treasure trove, a treasury of all merits and great wisdom. If any being touches the wisdom light of the Buddha's body-jewel, they take on the color of the Buddha's body. If any see it, their Dharma-eye becomes pure. Wherever its light shines, it causes all beings to be free from the suffering of poverty, up to attaining the joy of Buddha's enlightenment. Buddhaputra! The Tathāgata's Dharma-body is without discrimination and free from conceptual elaboration, yet it can universally perform great Buddha-work for all sentient beings. Buddhaputra! This is the ninth characteristic of the Tathāgata's body that bodhisattva-mahāsattvas should perceive.

「復次，佛子！譬如大海有大如意摩尼寶王，名：一切世間莊嚴藏，具足成就百萬功德，隨所住處，令諸眾生災患消除、所願滿足；然此如意摩尼寶王非少福眾生所能得見。如來身如意寶王亦復如是，名為：能令一切眾生皆悉歡喜，若有見身、聞名、讚德，悉令永離生死苦患；假使一切世界一切眾生，一時專心欲見如來，悉令得見，所願皆滿。佛子！佛身非是少福眾生所能得見，唯除如來自在神力所應調伏；若有眾生因見佛身便種善根乃至成熟，為成熟故，乃令得見如來身耳。佛子！是為如來身第十相，諸菩薩摩訶薩應如是見。以其心無量遍十方故，所行無礙如虛空故，普入法界故，住真實際故，無生無滅故，等住三世故，永離一切分別故，住盡後際誓願故，嚴淨一切世界故，莊嚴一一佛身故。」

Furthermore, Buddhaputra! It is like in the great ocean there is a great wish-fulfilling mani jewel king, named "Treasury of Adornments for All Worlds," possessing a hundred thousand merits. Wherever it dwells, it causes disasters to be eliminated for all beings and their wishes to be fulfilled. However, this wish-fulfilling mani jewel king cannot be seen by beings of little merit.

The Tathāgata's body as a wish-fulfilling jewel king is also like this, named "Able to Cause All Beings to Rejoice." If there are those who see his body, hear his name, or praise his virtues, they will all be eternally freed from the sufferings of birth and death. Even if all beings in all worlds were to simultaneously focus their minds on wanting to see the Tathāgata, he would enable them all to see him and fulfill all their wishes.

Buddhaputra! The Buddha's body cannot be seen by beings of little merit, except for those who should be tamed by the Tathāgata's sovereign spiritual powers. If there are beings who, upon seeing the Buddha's body, plant good roots and even reach maturity, it is for the sake of their maturation that they are enabled to see the Tathāgata's body.

Buddhaputra! This is the tenth characteristic of the Tathāgata's body that bodhisattva-mahāsattvas should perceive thus. Because his mind is immeasurable and pervades the ten directions, his actions are unobstructed like space, he universally enters the Dharma realm, abides in the ultimate reality, is without birth or death, equally abides in the three times, is eternally free from all discriminations, abides in vows until the end of time, purifies and adorns all worlds, and adorns each and every Buddha body.

爾時，普賢菩薩摩訶薩欲重明此義而說頌言：

At that time, Bodhisattva-Mahāsattva Samantabhadra, wishing to further clarify this meaning, spoke verses saying:

譬如虛空遍十方，　　 若色非色有非有，　 三世眾生身國土，　　 如是普在無邊際。

Like space pervades the ten directions, Whether form or formless, existent or non-existent, The bodies and lands of beings in the three times, Thus universally exist without limit.　

諸佛真身亦如是，　　 一切法界無不遍，　 不可得見不可取，　　 為化眾生而現形。

The true bodies of all Buddhas are also like this, Pervading all of the Dharma realm without exception, Cannot be seen or grasped, Yet manifest forms to transform beings.　

譬如虛空不可取，　　 普使眾生造眾業，　 不念：『我今何所作，　　 云何我作為誰作？』　

Like space cannot be grasped, Yet allows all beings to perform various actions, Without thinking: "What am I doing now? How am I doing it and for whom am I doing it?"

諸佛身業亦如是，　　 普使群生修善法，　 如來未曾有分別：　　 『我今於彼種種作。』

The physical actions of all Buddhas are also like this, Universally causing all beings to cultivate good dharmas, The Tathagata has never had the discrimination: "I am now doing various things for them."　

譬如日出閻浮提，　　 光明破闇悉無餘，　 山樹池蓮地眾物，　　 種種品類皆蒙益。　

Like when the sun rises over Jambudvipa, Its light dispels all darkness without remainder, Mountains, trees, ponds, lotuses, and all things on earth, All kinds and species receive its benefits.

諸佛日出亦如是，　　 生長人天眾善行，　 永除癡闇得智明，　　 恒受尊榮一切樂。　

When the Buddha-suns rise it is also like this, Nurturing the many good practices of humans and devas, Forever eliminating the darkness of delusion to attain the light of wisdom, Always receiving honor and all pleasures.

譬如日光出現時，　　 先照山王次餘山，　 後照高原及大地，　　 而日未始有分別。　

Like when the sunlight appears, It first illuminates the king of mountains, then other mountains, Later shining on high plateaus and the great earth, Yet the sun has never had any discrimination.

善逝光明亦如是，　　 先照菩薩次緣覺，　 後照聲聞及眾生，　　 而佛本來無動念。　

The light of the Well-Gone One is also like this, First illuminating bodhisattvas, then pratyekabuddhas, Later shining on sravakas and all beings, Yet the Buddha has never had any stirring thoughts.

譬如生盲不見日，　　 日光亦為作饒益，　 令知時節受飲食，　　 永離眾患身安隱。　

Like those born blind cannot see the sun, Yet the sunlight still benefits them, Allowing them to know the seasons and receive food and drink, Forever leaving all afflictions, their bodies at ease.

無信眾生不見佛，　　 而佛亦為興義利，　 聞名及以觸光明，　　 因此乃至得菩提。

Beings without faith do not see the Buddha, Yet the Buddha still brings forth benefits for them, Hearing his name and touching his light, Because of this, they eventually attain enlightenment.　

譬如淨月在虛空，　　 能蔽眾星示盈缺，　 一切水中皆現影，　　 諸有觀瞻悉對前。　

Like the pure moon in the empty sky, Can outshine all stars and show waxing and waning, Its reflection appears in all waters, All who gaze upon it see it before them.

如來淨月亦復然，　　 能蔽餘乘示修短，　 普現天人淨心水，　　 一切皆謂對其前。　

The Tathagata's pure moon is also like this, Able to outshine other vehicles, showing long and short, Universally appearing in the pure mind-water of devas and humans, All think it appears before them.

譬如梵王住自宮，　　 普現三千諸梵處，　 一切人天咸得見，　　 實不分身向於彼。　

Like Brahma King dwelling in his palace, Universally appears in all Brahma realms of the trichiliocosm, All devas and humans are able to see him, Yet he does not actually divide his body to go to them.

諸佛現身亦如是，　　 一切十方無不遍，　 其身無數不可稱，　　 亦不分身不分別。　

The manifestation of all Buddhas' bodies is also like this, Pervading all ten directions without exception, Their bodies are countless and indescribable, Yet they neither divide their bodies nor discriminate.

如有醫王善方術，　　 若有見者病皆愈，　 命雖已盡藥塗身，　　 令其作務悉如初。

Like a great physician king skilled in methods, Those who see him are cured of all illnesses, Even if life has ended, medicine applied to the body Allows one to perform tasks as before.　

最勝醫王亦如是，　　 具足方便一切智，　 以昔妙行現佛身，　　 眾生見者煩惱滅。

The supreme physician king is also like this, Possessing skillful means and all wisdom, Manifesting the Buddha's body through past wondrous practices, Sentient beings who see him have their afflictions eliminated.　

譬如海中有寶王，　　 普出無量諸光明，　 眾生觸者同其色，　　 若有見者眼清淨。

Like a jewel king in the ocean, Universally emitting countless lights, Beings who touch it take on its color, Those who see it have their eyes purified.　

最勝寶王亦如是，　　 觸其光者悉同色，　 若有得見五眼開，　　 破諸塵闇住佛地。

The supreme jewel king is also like this, Those who touch its light take on its color, Those who see it have their five eyes opened, Breaking through the darkness of dust to abide in the Buddha's ground.　

譬如如意摩尼寶，　　 隨有所求皆滿足，　 少福眾生不能見，　　 非是寶王有分別。

Like a wish-fulfilling mani jewel, Fulfilling all desires according to one's wishes, Beings of little merit cannot see it, Yet the jewel king has no discrimination.　

善逝寶王亦如是，　　 悉滿所求諸欲樂，　 無信眾生不見佛，　　 非是善逝心棄捨。

The Well-Gone jewel king is also like this, Fulfilling all desires and pleasures sought, Beings without faith do not see the Buddha, Yet it's not that the Well-Gone One's mind abandons them.

The Voice of the Tathāgata

「佛子！菩薩摩訶薩應云何知如來、應、正等覺音聲？

Buddhaputra! How should bodhisattva-mahāsattvas know the voice of the Tathāgata, the Worthy One, the Perfectly Enlightened One?

「佛子！菩薩摩訶薩應知如來音聲遍至，普遍無量諸音聲故；應知如來音聲隨其心樂皆令歡喜，說法明了故；應知如來音聲隨其信解皆令歡喜，心得清涼故；應知如來音聲化不失時，所應聞者無不聞故；應知如來音聲無生滅，如呼響故；應知如來音聲無主，修習一切業所起故；應知如來音聲甚深，難可度量故；應知如來音聲無邪曲，法界所生故；應知如來音聲無斷絕，普入法界故；應知如來音聲無變易，至於究竟故。佛子！菩薩摩訶薩應知如來音聲，非量、非無量，非主、非無主，非示、非無示。何以故？佛子！譬如世界將欲壞時，無主無作，法爾而出四種音聲。其四者何？一曰：『汝等當知初禪安樂，離諸欲惡，超過欲界。』眾生聞已，自然而得成就初禪，捨欲界身，生於梵天。二曰：『汝等當知二禪安樂，無覺無觀，超於梵天。』眾生聞已，自然而得成就二禪，捨梵天身，生光音天。三曰：『汝等當知三禪安樂，無有過失，超光音天。』眾生聞已，自然而得成就三禪，捨光音身，生遍淨天。四曰：『汝等當知四禪寂靜，超遍淨天。』眾生聞已，自然而得成就四禪，捨遍淨身，生廣果天。是為四。佛子！此諸音聲無主無作，但從眾生諸善業力之所出生。佛子！如來音聲亦復如是，無主無作，無有分別，非入非出，但從如來功德法力，出於四種廣大音聲。其四者何？一曰：『汝等當知一切諸行皆悉是苦，所謂：地獄苦、畜生苦、餓鬼苦、無福德苦、著我我所苦、作諸惡行苦。欲生人、天當種善根；生人、天中，離諸難處。』眾生聞已，捨離顛倒，修諸善行，離諸難處，生人、天中。二曰：『汝等當知一切諸行眾苦熾然，如熱鐵丸。諸行無常，是磨滅法；涅槃寂靜，無為安樂，遠離熾然，消諸熱惱。』眾生聞已，勤修善法，於聲聞乘得隨順音聲忍。三曰：『汝等當知聲聞乘者，隨他語解，智慧狹劣；更有上乘，名：獨覺乘，悟不由師，汝等應學。』樂勝道者聞此音已，捨聲聞道，修獨覺乘。四曰：『汝等當知過二乘位更有勝道，名為：大乘。菩薩所行，順六波羅蜜，不斷菩薩行，不捨菩提心，處無量生死而不疲厭，過於二乘，名為：大乘、第一乘、勝乘、最勝乘、上乘、無上乘、利益一切眾生乘。』若有眾生信解廣大，諸根猛利，宿種善根，為諸如來神力所加，有勝樂欲，希求佛果；聞此音已，發菩提心。佛子！如來音聲不從身出、不從心出，而能利益無量眾生。佛子！是為如來音聲第一相，諸菩薩摩訶薩應如是知。

Buddhaputra! Bodhisattva-mahāsattvas should know that the Tathāgata's voice reaches everywhere, pervading countless voices. They should know that the Tathāgata's voice brings joy according to beings' inclinations, as it clearly expounds the Dharma. They should know that the Tathāgata's voice brings joy according to beings' understanding, cooling their minds. They should know that the Tathāgata's voice never misses the right time to transform, as all who should hear it do hear it. They should know that the Tathāgata's voice has no arising or ceasing, like an echo. They should know that the Tathāgata's voice has no owner, arising from the cultivation of all karmic actions. They should know that the Tathāgata's voice is profound and hard to fathom. They should know that the Tathāgata's voice is not crooked, born from the Dharma realm. They should know that the Tathāgata's voice is uninterrupted, universally entering the Dharma realm. They should know that the Tathāgata's voice is unchanging, reaching the ultimate.

Buddhaputra! Bodhisattva-mahāsattvas should know that the Tathāgata's voice is neither measurable nor immeasurable, neither with owner nor without owner, neither demonstrating nor not demonstrating. Why is this so? Buddhaputra! It is like when a world is about to be destroyed, without owner or creator, four kinds of voices naturally emerge. What are these four?

The first says: "You should know that the first dhyāna is blissful, free from desires and evils, transcending the desire realm." Upon hearing this, beings naturally attain the first dhyāna, abandon their desire realm body, and are born in the Brahma heaven.

The second says: "You should know that the second dhyāna is blissful, without thought or examination, surpassing the Brahma heaven." Upon hearing this, beings naturally attain the second dhyāna, abandon their Brahma heaven body, and are born in the Heaven of Radiant Sound.

The third says: "You should know that the third dhyāna is blissful, without fault, surpassing the Heaven of Radiant Sound." Upon hearing this, beings naturally attain the third dhyāna, abandon their Radiant Sound body, and are born in the Heaven of Universal Purity.

The fourth says: "You should know that the fourth dhyāna is tranquil, surpassing the Heaven of Universal Purity." Upon hearing this, beings naturally attain the fourth dhyāna, abandon their Universal Purity body, and are born in the Heaven of Vast Results.

These are the four.Buddhaputra! These voices have no owner or creator, but arise from the power of beings' good karma. Buddhaputra The Tathāgata's voice is also like this - without owner or creator, without discrimination, neither entering nor exiting, but from the power of the Tathāgata's meritorious qualities and Dharma, four kinds of vast voices emerge. What are these four?

The first says: "You should know that all conditioned phenomena are suffering, namely: the suffering of hell, animals, hungry ghosts, lack of merit, attachment to self and possessions, and evil actions. If you wish to be born as humans or devas, you should plant good roots; being born as humans or devas, you will be free from difficult circumstances." Upon hearing this, beings abandon delusions, cultivate good actions, leave difficult circumstances, and are born as humans or devas.

The second says: "You should know that all conditioned phenomena are burning with suffering, like a red-hot iron ball. All conditioned things are impermanent, subject to decay. Nirvana is tranquil, unconditioned bliss, far from burning, extinguishing all heat and afflictions." Upon hearing this, beings diligently cultivate good dharmas and attain the Patient Acceptance of the Voice-hearer Vehicle.

The third says: "You should know that those of the Voice-hearer Vehicle understand through others' words and have limited wisdom. There is a higher vehicle called the Solitary Realizer Vehicle, where one awakens without a teacher. You should learn this." Those who delight in the superior path, upon hearing this voice, abandon the Voice-hearer path and cultivate the Solitary Realizer Vehicle.

The fourth says: "You should know that beyond the two vehicles, there is a superior path called the Great Vehicle. It is the practice of bodhisattvas, in accord with the six pāramitās, not abandoning the bodhisattva practices, not forsaking the bodhicitta, enduring countless births and deaths without weariness, surpassing the two vehicles. It is called the Great Vehicle, the First Vehicle, the Superior Vehicle, the Supreme Vehicle, the Highest Vehicle, the Unsurpassed Vehicle, the Vehicle that Benefits All Sentient Beings." If there are beings with vast faith and understanding, sharp faculties, who have planted good roots in the past, who are empowered by the spiritual power of all Tathāgatas, who have superior aspirations and seek the Buddha fruit, upon hearing this voice, they give rise to bodhicitta.

Buddhaputra! The Tathāgata's voice does not come from the body or the mind, yet it can benefit countless beings. Buddhaputra! This is the first characteristic of the Tathāgata's voice that bodhisattva-mahāsattvas should know thus.

「復次，佛子！譬如呼響，因於山谷及音聲起，無有形狀，不可覩見，亦無分別，而能隨逐一切語言。如來音聲亦復如是，無有形狀，不可覩見，非有方所，非無方所；但隨眾生欲解緣出，其性究竟，無言無示，不可宣說。佛子！是為如來音聲第二相，諸菩薩摩訶薩應如是知。

Furthermore, Buddhaputra! It is like an echo, arising from valleys and sounds, without form or shape, invisible and indiscernible, yet able to follow all languages. The Tathāgata's voice is also like this - without form or shape, invisible, neither located nor not located; it merely arises in response to beings' desires to understand, its nature ultimately beyond words and demonstration, indescribable. Buddhaputra! This is the second characteristic of the Tathāgata's voice that bodhisattva-mahāsattvas should understand.

「復次，佛子！譬如諸天有大法鼓，名為：覺悟。若諸天子行放逸時，於虛空中出聲告言：『汝等當知一切欲樂皆悉無常，虛妄顛倒，須臾變壞，但誑愚夫令其戀著。汝莫放逸，若放逸者，墮諸惡趣，後悔無及。』放逸諸天聞此音已，生大憂怖，捨自宮中所有欲樂，詣天王所求法行道。佛子！彼天鼓音，無主無作，無起無滅，而能利益無量眾生。當知如來亦復如是，為欲覺悟放逸眾生，出於無量妙法音聲，所謂：無著聲、不放逸聲、無常聲、苦聲、無我聲、不淨聲、寂滅聲、涅槃聲、無有量自然智聲、不可壞菩薩行聲、至一切處如來無功用智地聲，以此音聲遍法界中而開悟之。無數眾生聞是音已，皆生歡喜，勤修善法，各於自乘而求出離，所謂：或修聲聞乘、或修獨覺乘、或習菩薩無上大乘。而如來音，不住方所，無有言說。佛子！是為如來音聲第三相，諸菩薩摩訶薩應如是知。

Furthermore, Buddhaputra! It is like the great Dharma drum of the devas, called "Awakening." When the deva sons are indulgent, it emits a sound in space saying: "You should know that all desires and pleasures are impermanent, false and delusory, changing in an instant, deceiving only the foolish to become attached. Do not be indulgent. If you are indulgent, you will fall into evil destinies, and regret will be too late." The indulgent devas, hearing this sound, become greatly anxious and fearful, abandoning the pleasures in their palaces and going to the Deva King to seek the path of Dharma. Buddhaputra! The sound of that deva drum has no owner, no creator, no arising, no ceasing, yet it can benefit countless beings. Know that the Tathāgata is also like this. To awaken indulgent beings, he emits countless wondrous Dharma sounds, namely: the sound of non-attachment, the sound of non-indulgence, the sound of impermanence, the sound of suffering, the sound of non-self, the sound of impurity, the sound of cessation, the sound of nirvana, the sound of immeasurable natural wisdom, the sound of indestructible bodhisattva practices, and the sound of the Tathāgata's effortless wisdom ground that reaches all places. With these sounds, he awakens beings throughout the Dharma realm. Countless beings, hearing these sounds, all rejoice and diligently cultivate good dharmas, each seeking liberation according to their own vehicle, whether the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, or the unsurpassed Great Vehicle of the bodhisattvas. Yet the Tathāgata's voice does not dwell in any place and has no speech. Buddhaputra! This is the third characteristic of the Tathāgata's voice that bodhisattva-mahāsattvas should understand.

「復次，佛子！譬如自在天王有天采女，名曰：善口，於其口中出一音聲，其聲則與百千種樂而共相應，一一樂中復有百千差別音聲。佛子！彼善口女從口一聲，出於如是無量音聲。當知如來亦復如是，於一音中出無量聲，隨諸眾生心樂差別，皆悉遍至，悉令得解。佛子！是為如來音聲第四相，諸菩薩摩訶薩應如是知。

Furthermore, Buddhaputra! It is like the heavenly maiden of the Lord of Self-Mastery Heaven, named Good Mouth. From her mouth emerges a single sound that harmonizes with a hundred thousand kinds of music, and within each kind of music, there are a hundred thousand different sounds. Buddhaputra! From the single sound of that Good Mouth maiden's mouth emerge such countless sounds. Know that the Tathāgata is also like this - from a single sound, he emits countless sounds, reaching all beings according to their different mental inclinations, enabling all to understand. Buddhaputra! This is the fourth characteristic of the Tathāgata's voice that bodhisattva-mahāsattvas should understand.

「復次，佛子！譬如大梵天王住於梵宮出梵音聲，一切梵眾靡不皆聞，而彼音聲不出眾外。諸梵天眾咸生是念：『大梵天王獨與我語。』如來妙音亦復如是，道場眾會靡不皆聞，而其音聲不出眾外。何以故？根未熟者不應聞故。其聞音者皆作是念：『如來世尊獨為我說。』佛子！如來音聲無出無住，而能成就一切事業。是為如來音聲第五相，諸菩薩摩訶薩應如是知。

Furthermore, Buddhaputra! It is like the Great Brahma King residing in the Brahma Palace, emitting the Brahma sound. All the Brahma multitudes hear it, yet that sound does not go beyond the assembly. All the Brahma multitudes think, "The Great Brahma King is speaking to me alone." The Tathagata's wondrous sound is also like this. The entire assembly at the site of enlightenment all hear it, yet that sound does not go beyond the assembly. Why? Because those whose roots are not yet mature should not hear it. Those who hear the sound all think, "The World-Honored Tathagata is speaking for me alone." Buddhaputra! The Tathagata's sound neither comes nor abides, yet it can accomplish all tasks. This is the fifth characteristic of the Tathagata's voice that bodhisattva-mahasattvas should understand thus.

「復次，佛子！譬如眾水皆同一味，隨器異故水有差別，水無念慮亦無分別。如來言音亦復如是，唯是一味，謂解脫味，隨諸眾生心器異故無量差別，而無念慮亦無分別。佛子！是為如來音聲第六相，諸菩薩摩訶薩應如是知。

Furthermore, Buddhaputra! It is like all waters having the same taste, but due to differences in containers, the water appears different. The water has no thoughts or discriminations. The Tathagata's speech is also like this. It has only one taste, namely the taste of liberation. Due to the differences in the mind-vessels of sentient beings, there are countless differences, yet it has no thoughts or discriminations. Buddhaputra! This is the sixth characteristic of the Tathagata's voice that bodhisattva-mahasattvas should understand thus.

「復次，佛子！譬如阿那婆達多龍王興大密雲，遍閻浮提普霔甘雨，百穀苗稼皆得生長，江河泉池一切盈滿；此大雨水不從龍王身心中出，而能種種饒益眾生。佛子！如來、應、正等覺亦復如是，興大悲雲遍十方界，普雨無上甘露法雨，令一切眾生皆生歡喜，增長善法，滿足諸乘。佛子！如來音聲不從外來、不從內出，而能饒益一切眾生。是為如來音聲第七相，諸菩薩摩訶薩應如是知。

Furthermore, Buddhaputra! It is like the Nāga King Anavatapta raising great dense clouds, covering all of Jambudvipa and universally raining sweet rain. All grains and crops grow, and all rivers, springs, and ponds are filled. This great rain water does not come from the Nāga King's body or mind, yet it can benefit sentient beings in various ways. Buddhaputra! The Tathagata, Worthy One, Perfectly Enlightened One is also like this. He raises great compassion clouds pervading the realms of the ten directions, universally raining the unsurpassed sweet dew of Dharma rain, causing all sentient beings to give rise to joy, increase in good dharmas, and fulfill all vehicles. Buddhaputra! The Tathagata's voice does not come from outside, nor does it emerge from within, yet it can benefit all sentient beings. This is the seventh characteristic of the Tathagata's voice that bodhisattva-mahasattvas should understand thus.

「復次，佛子！譬如摩那斯龍王將欲降雨，未便即降，先起大雲彌覆虛空凝停七日，待諸眾生作務究竟。何以故？彼大龍王有慈悲心，不欲惱亂諸眾生故。過七日已，降微細雨普潤大地。佛子！如來、應、正等覺亦復如是，將降法雨，未便即降，先興法雲成熟眾生，為欲令其心無驚怖；待其熟已，然後普降甘露法雨，演說甚深微妙善法，漸次令其滿足如來一切智智無上法味。佛子！是為如來音聲第八相，諸菩薩摩訶薩應如是知。

Furthermore, Buddhaputra! It is like the Nāga King Manasvin who, when about to rain, does not immediately do so. First, he raises great clouds that cover the sky and remain still for seven days, waiting for all beings to complete their tasks. Why is this? Because the great Nāga King has a compassionate heart and does not wish to disturb or trouble sentient beings. After seven days, he rains a fine drizzle that universally moistens the great earth.

Buddhaputra! The Tathagata, Worthy One, Perfectly Enlightened One is also like this. When about to rain the Dharma, he does not immediately do so. First, he raises Dharma clouds to mature sentient beings, wishing to ensure their minds are free from fear and alarm. After they are mature, he then universally rains the sweet dew of Dharma, expounding extremely profound, subtle, and excellent Dharma, gradually enabling them to be fulfilled with the unsurpassed flavor of the Tathagata's omniscience. Buddhaputra! This is the eighth characteristic of the Tathagata's voice that bodhisattva-mahasattvas should understand thus.

「復次，佛子！譬如海中有大龍王，名：大莊嚴，於大海中降雨之時，或降十種莊嚴雨，或百、或千、或百千種莊嚴雨。佛子！水無分別，但以龍王不思議力令其莊嚴，乃至百千無量差別。如來、應、正等覺亦復如是，為諸眾生說法之時，或以十種差別音說，或百、或千、或以百千，或以八萬四千音聲說八萬四千行，乃至或以無量百千億那由他音聲各別說法，令其聞者皆生歡喜；如來音聲無所分別，但以諸佛於甚深法界圓滿清淨，能隨眾生根之所宜，出種種言音皆令歡喜。佛子！是為如來音聲第九相，諸菩薩摩訶薩應如是知。

Furthermore, Buddhaputra! It is like in the ocean there is a great Nāga King named Great Adornment. When he rains in the great ocean, he may rain ten kinds of adorning rain, or a hundred, or a thousand, or a hundred thousand kinds of adorning rain. Buddhaputra! The water has no discrimination, but through the Nāga King's inconceivable power, it becomes adorned, with up to hundreds of thousands of immeasurable differences.

The Tathagata, Worthy One, Perfectly Enlightened One is also like this. When expounding the Dharma for sentient beings, he may speak with ten kinds of different sounds, or a hundred, or a thousand, or a hundred thousand, or with eighty-four thousand sounds to expound eighty-four thousand practices, up to countless hundreds of thousands of billions of nayutas of sounds, each expounding the Dharma differently, causing all who hear to give rise to joy. The Tathagata's voice has no discrimination, but because all Buddhas are perfectly pure in the extremely profound Dharma realm, they are able to emit various kinds of speech sounds according to what is appropriate for sentient beings' faculties, all causing joy. Buddhaputra! This is the ninth characteristic of the Tathagata's voice that bodhisattva-mahasattvas should understand thus.

「復次，佛子！譬如娑竭羅龍王，欲現龍王大自在力，饒益眾生咸令歡喜，從四天下乃至他化自在天處，興大雲網周匝彌覆。其雲色相無量差別，或閻浮檀金光明色，或毘瑠璃光明色，或白銀光明色，或玻瓈光明色，或牟薩羅光明色，或碼碯光明色，或勝藏光明色，或赤真珠光明色，或無量香光明色，或無垢衣光明色，或清淨水光明色，或種種莊嚴具光明色，如是雲網周匝彌布。既彌布已，出種種色電光。所謂：閻浮檀金色雲出瑠璃色電光，瑠璃色雲出金色電光，銀色雲出玻瓈色電光，玻瓈色雲出銀色電光，牟薩羅色雲出碼碯色電光，碼碯色雲出牟薩羅色電光，勝藏寶色雲出赤真珠色電光，赤真珠色雲出勝藏寶色電光，無量香色雲出無垢衣色電光，無垢衣色雲出無量香色電光，清淨水色雲出種種莊嚴具色電光，種種莊嚴具色雲出清淨水色電光；乃至種種色雲出一色電光，一色雲出種種色電光。復於彼雲中出種種雷聲，隨眾生心皆令歡喜。所謂：或如天女歌詠音，或如諸天妓樂音，或如龍女歌詠音，或如乾闥婆女歌詠音，或如緊那羅女歌詠音，或如大地震動聲，或如海水波潮聲，或如獸王哮吼聲，或如好鳥鳴囀聲，及餘無量種種音聲。既震雷已，復起涼風，令諸眾生心生悅樂，然後乃降種種諸雨，利益安樂無量眾生。從他化天至於地上，於一切處所雨不同。所謂：於大海中雨清冷水，名：無斷絕；於他化自在天雨簫笛等種種樂音，名為：美妙；於化樂天雨大摩尼寶，名：放大光明；於兜率天雨大莊嚴具，名為：垂髻；於夜摩天雨大妙華，名：種種莊嚴具；於三十三天雨眾妙香，名為：悅意；於四天王天雨天寶衣，名為：覆蓋；於龍王宮雨赤真珠，名：涌出光明；於阿脩羅宮雨諸兵仗，名：降伏怨敵；於此欝單越雨種種華，名曰：開敷；餘三天下悉亦如是，然各隨其處，所雨不同。雖彼龍王其心平等無有彼此，但以眾生善根異故，雨有差別。佛子！如來、應、正等覺無上法王亦復如是，欲以正法教化眾生，先布身雲彌覆法界，隨其樂欲為現不同。所謂：或為眾生現生身雲，或為眾生現化身雲，或為眾生現力持身雲，或為眾生現色身雲，或為眾生現相好身雲，或為眾生現福德身雲，或為眾生現智慧身雲，或為眾生現諸力不可壞身雲，或為眾生現無畏身雲，或為眾生現法界身雲。佛子！如來以如是等無量身雲，普覆十方一切世界，隨諸眾生所樂，各別示現種種光明電光。所謂：或為眾生現光明電光，名：無所不至；或為眾生現光明電光，名：無邊光明；或為眾生現光明電光，名：入佛祕密法；或為眾生現光明電光，名：影現光明；或為眾生現光明電光，名：光明照耀；或為眾生現光明電光，名：入無盡陀羅尼門；或為眾生現光明電光，名：正念不亂；或為眾生現光明電光，名：究竟不壞；或為眾生現光明電光，名：順入諸趣；或為眾生現光明電光，名：滿一切願皆令歡喜。佛子！如來、應、正等覺現如是等無量光明電光已，復隨眾生心之所樂，出生無量三昧雷聲。所謂：善覺智三昧雷聲、明盛離垢海三昧雷聲、一切法自在三昧雷聲、金剛輪三昧雷聲、須彌山幢三昧雷聲、海印三昧雷聲、日燈三昧雷聲、無盡藏三昧雷聲、不壞解脫力三昧雷聲。佛子！如來身雲中出如是等無量差別三昧雷聲已，將降法雨，先現瑞相開悟眾生。所謂：從無障礙大慈悲心，現於如來大智風輪，名：能令一切眾生生不思議歡喜適悅。此相現已，一切菩薩及諸眾生，身之與心皆得清涼。然後從如來大法身雲、大慈悲雲、大不思議雲，雨不思議廣大法雨，令一切眾生身心清淨。所謂：為坐菩提場菩薩雨大法雨，名：法界無差別；為最後身菩薩雨大法雨，名：菩薩遊戲如來祕密教；為一生所繫菩薩雨大法雨，名：清淨普光明；為灌頂菩薩雨大法雨，名：如來莊嚴具所莊嚴；為得忍菩薩雨大法雨，名：功德寶智慧華開敷不斷菩薩大悲行；為住向行菩薩雨大法雨，名：入現前變化甚深門而行菩薩行無休息無疲厭；為初發心菩薩雨大法雨，名：出生如來大慈悲行救護眾生；為求獨覺乘眾生雨大法雨，名：深知緣起法遠離二邊得不壞解脫果；為求聲聞乘眾生雨大法雨，名：以大智慧劍斷一切煩惱怨；為積集善根決定、不決定眾生雨大法雨，名：能令成就種種法門生大歡喜。佛子！諸佛如來隨眾生心，雨如是等廣大法雨，充滿一切無邊世界。佛子！如來、應、正等覺其心平等，於法無吝，但以眾生根欲不同，所雨法雨示有差別。是為如來音聲第十相，諸菩薩摩訶薩應如是知。

Furthermore, Buddhaputra! It is like the Nāga King Sagara, wishing to manifest the great sovereign power of the Nāga King, to benefit all beings and make them joyful, from the four continents up to the Heaven of Self-Mastery over Others' Creations, raises a great net of clouds covering everything all around. The colors and appearances of these clouds are infinitely varied, such as: the color of Jambu River gold light, the color of lapis lazuli light, the color of white silver light, the color of crystal light, the color of musāragalva light, the color of emerald light, the color of supreme treasury light, the color of red pearl light, the color of infinite fragrance light, the color of spotless garment light, the color of pure water light, or the color of various ornaments light. Such cloud nets spread everywhere all around.

After spreading, various colored lightning emerges from them. That is to say: from Jambu River gold colored clouds emerges lapis lazuli colored lightning, from lapis lazuli colored clouds emerges gold colored lightning, from silver colored clouds emerges crystal colored lightning, from crystal colored clouds emerges silver colored lightning, from musāragalva colored clouds emerges emerald colored lightning, from emerald colored clouds emerges musāragalva colored lightning, from supreme treasury jewel colored clouds emerges red pearl colored lightning, from red pearl colored clouds emerges supreme treasury jewel colored lightning, from infinite fragrance colored clouds emerges spotless garment colored lightning, from spotless garment colored clouds emerges infinite fragrance colored lightning, from pure water colored clouds emerges various ornaments colored lightning, from various ornaments colored clouds emerges pure water colored lightning; up to various colored clouds emitting single colored lightning, and single colored clouds emitting various colored lightning.

Furthermore, from within these clouds emerge various thunder sounds, all bringing joy according to the minds of beings. That is to say: some like the singing voices of celestial maidens, some like the music of various heavenly instruments, some like the singing voices of nāga maidens, some like the singing voices of gandharva maidens, some like the singing voices of kimnara maidens, some like the sound of the great earth quaking, some like the sound of ocean waves, some like the roaring of the king of beasts, some like the chirping of beautiful birds, and other countless kinds of sounds.

After the thunder, cool winds arise, causing all beings' hearts to feel joy and pleasure. Then various rains fall, benefiting and bringing happiness to countless beings. From the Heaven of Self-Mastery over Others' Creations down to the earth, the rain is different in all places. That is to say: in the great ocean it rains cool clear water, called "Unceasing"; in the Heaven of Self-Mastery over Others' Creations it rains various musical sounds of flutes and pipes, called "Wonderful"; in the Heaven of Joyful Transformations it rains great mani jewels, called "Emitting Great Light"; in the Tushita Heaven it rains great ornaments, called "Hanging Tassels"; in the Suyama Heaven it rains great wonderful flowers, called "Various Adornments"; in the Trayastrimsha Heaven it rains various wonderful fragrances, called "Delighting the Mind"; in the Heaven of the Four Heavenly Kings it rains heavenly precious garments, called "Covering"; in the palace of the Nāga Kings it rains red pearls, called "Surging Light"; in the palace of the Asuras it rains various weapons, called "Subduing Enemies"; in Uttarakuru it rains various flowers, called "Blossoming"; the other three continents are also like this, but according to each place, the rain is different.

Although the Nāga King's mind is equal without discrimination, due to the different good roots of beings, the rain shows differences. Buddhaputra! The Tathagata, Worthy One, Perfectly Enlightened One, the unsurpassed Dharma King is also like this. Wishing to teach and transform beings with the right Dharma, he first spreads body-clouds covering the Dharma realm, manifesting differently according to their desires. That is to say: for some beings he manifests birth body-clouds, for some beings he manifests transformation body-clouds, for some beings he manifests power-sustaining body-clouds, for some beings he manifests form body-clouds, for some beings he manifests marks and characteristics body-clouds, for some beings he manifests merit body-clouds, for some beings he manifests wisdom body-clouds, for some beings he manifests indestructible powers body-clouds, for some beings he manifests fearlessness body-clouds, for some beings he manifests Dharma realm body-clouds.

Buddhaputra! The Tathagata, with such countless body-clouds, universally covers all worlds in the ten directions, and according to the desires of all beings, separately manifests various kinds of light and lightning. That is to say: for some beings he manifests light and lightning called "Reaching Everywhere"; for some beings he manifests light and lightning called "Boundless Light"; for some beings he manifests light and lightning called "Entering the Buddha's Secret Dharma"; for some beings he manifests light and lightning called "Reflected Light"; for some beings he manifests light and lightning called "Illuminating Light"; for some beings he manifests light and lightning called "Entering the Inexhaustible Dharani Door"; for some beings he manifests light and lightning called "Right Mindfulness Without Confusion"; for some beings he manifests light and lightning called "Ultimately Indestructible"; for some beings he manifests light and lightning called "Complying with All Destinies"; for some beings he manifests light and lightning called "Fulfilling All Wishes and Causing Joy".

Buddhaputra! After the Tathagata, Worthy One, Perfectly Enlightened One has manifested such countless lights and lightning, he further produces countless samadhi thunder sounds according to the desires of beings' hearts. That is to say: the thunder sound of the Good Awakening Wisdom Samadhi, the thunder sound of the Bright Flourishing Stainless Ocean Samadhi, the thunder sound of the Mastery of All Dharmas Samadhi, the thunder sound of the Vajra Wheel Samadhi, the thunder sound of the Mount Sumeru Banner Samadhi, the thunder sound of the Ocean Seal Samadhi, the thunder sound of the Sun Lamp Samadhi, the thunder sound of the Inexhaustible Treasury Samadhi, the thunder sound of the Indestructible Liberation Power Samadhi.

Buddhaputra! After such countless different samadhi thunder sounds emerge from the Tathagata's body-clouds, about to rain the Dharma rain, he first manifests auspicious signs to awaken beings. That is to say: from the unobstructed great compassionate heart, he manifests the Tathagata's great wisdom wind wheel, called "Able to Cause All Beings to Generate Inconceivable Joy and Delight". After this sign appears, all bodhisattvas and beings experience coolness in body and mind. Then from the Tathagata's great Dharma-body cloud, great compassion cloud, great inconceivable cloud, it rains inconceivable vast Dharma rain, causing all beings' bodies and minds to be purified.

That is to say: for bodhisattvas sitting at the site of enlightenment, it rains great Dharma rain called "No Differentiation in the Dharma Realm"; for bodhisattvas in their last body, it rains great Dharma rain called "Bodhisattvas' Play in the Tathagata's Secret Teaching"; for bodhisattvas bound to one more life, it rains great Dharma rain called "Pure Universal Light"; for anointed bodhisattvas, it rains great Dharma rain called "Adorned by the Tathagata's Ornaments"; for bodhisattvas who have attained patience, it rains great Dharma rain called "The Flower of Merit and Wisdom Jewel Blooms, Not Interrupting the Bodhisattva's Great Compassionate Practice"; for bodhisattvas dwelling in the stages of practice, it rains great Dharma rain called "Entering the Present Transformation's Profound Door and Practicing the Bodhisattva Path Without Rest or Weariness"; for bodhisattvas who have just aroused the mind, it rains great Dharma rain called "Giving Rise to the Tathagata's Great Compassionate Practice to Save and Protect Beings"; for beings seeking the Pratyekabuddha Vehicle, it rains great Dharma rain called "Deeply Understanding the Dharma of Dependent Origination, Leaving the Two Extremes, and Attaining the Indestructible Liberation Fruit"; for beings seeking the Śrāvaka Vehicle, it rains great Dharma rain called "Using the Sword of Great Wisdom to Cut Off All Affliction Enemies"; for beings who have accumulated good roots, whether determined or undetermined, it rains great Dharma rain called "Able to Accomplish Various Dharma Doors and Generate Great Joy".

Buddhaputra! All Buddhas and Tathagatas, according to the minds of beings, rain such vast Dharma rains, filling all boundless world systems. Buddhaputra! The Tathagata, Worthy One, Perfectly Enlightened One's mind is equal and without stinginess regarding the Dharma, but due to the different roots and desires of beings, the Dharma rain that falls is shown to have differences. This is the tenth characteristic of the Tathagata's voice that bodhisattva-mahāsattvas should understand thus.

「復次，佛子！應知如來音聲有十種無量。何等為十？所謂：如虛空界無量，至一切處故；如法界無量，無所不遍故；如眾生界無量，令一切心喜故；如諸業無量，說其果報故；如煩惱無量，悉令除滅故；如眾生言音無量，隨解令聞故；如眾生欲解無量，普觀救度故；如三世無量，無有邊際故；如智慧無量，分別一切故；如佛境界無量，入佛法界故。佛子！如來、應、正等覺音聲成就如是等阿僧祇無量，諸菩薩摩訶薩應如是知。」

Furthermore, Buddhaputra! You should know that the Tathāgata's voice has ten kinds of immeasurability. What are these ten? Namely:

• Like the realm of space, it is immeasurable, reaching all places.
• Like the Dharma realm, it is immeasurable, pervading everywhere without exception.
• Like the realm of sentient beings, it is immeasurable, causing joy in all hearts.
• Like all karmic actions, it is immeasurable, explaining their fruits and retributions.
• Like afflictions, it is immeasurable, causing all to be eliminated.
• Like the languages of sentient beings, it is immeasurable, allowing all to hear according to their understanding.
• Like the desires and understandings of sentient beings, it is immeasurable, universally observing and liberating all.
• Like the three times, it is immeasurable, without boundaries.
• Like wisdom, it is immeasurable, discerning all things.
• Like the Buddha's realm, it is immeasurable, entering the Buddha's Dharma realm.

Buddhaputra! The voice of the Tathāgata, Worthy One, Perfectly Enlightened One accomplishes such countless immeasurabilities. Bodhisattva-mahāsattvas should understand it thus.

爾時，普賢菩薩摩訶薩欲重明此義而說頌言：

At that time, the Great Bodhisattva-Mahāsattva Samantabhadra, wishing to further clarify this meaning, spoke verses saying:

三千世界將壞時，　　 眾生福力聲告言，　 四禪寂靜無諸苦，　　 令其聞已悉離欲。　

When the three thousand worlds are about to be destroyed, A voice from beings' merit power proclaims, "The fourth dhyāna is tranquil, free from all suffering," Causing those who hear to leave desires behind.

十力世尊亦如是，　　 出妙音聲遍法界，　 為說諸行苦無常，　　 令其永度生死海。　

The World-Honored One of Ten Powers is also like this, Emitting wondrous sounds throughout the Dharma realm, Expounding that all actions are suffering and impermanent, Enabling beings to forever cross the sea of birth and death.

譬如深山大谷中，　　 隨有音聲皆響應，　 雖能隨逐他言語，　　 而響畢竟無分別。　

Like in deep mountains and great valleys, All sounds are echoed in response, Though able to follow others' speech, The echo ultimately has no discrimination.

十力言音亦復然，　　 隨其根熟為示現，　 令其調伏生歡喜，　　 不念我今能演說。

The speech of the Ten Powers is also thus, Manifesting according to the maturity of roots, Causing beings to be tamed and joyful, Without thinking, "I am now able to expound."　

如天有鼓名能覺，　　 常於空中震法音，　 誡彼放逸諸天子，　　 令其聞已得離著。

As in heaven there's a drum named "Able to Awaken," Always resounding Dharma sounds in space, Admonishing those indulgent heavenly sons, Causing them to hear and become detached.　

十力法鼓亦如是，　　 出於種種妙音聲，　 覺悟一切諸群生，　　 令其悉證菩提果。　

The Dharma drum of the Ten Powers is also like this, Emitting various kinds of wondrous sounds, Awakening all sentient beings, Enabling them to realize the fruit of bodhi.

自在天王有寶女，　　 口中善奏諸音樂，　 一聲能出百千音，　　 一一音中復百千。　

Maheśvara, Lord of Self-Mastery, has a jewel maiden, Whose mouth skillfully plays all music, One sound can produce a hundred thousand sounds, And within each sound, another hundred thousand.

善逝音聲亦如是，　　 一聲而出一切音，　 隨其性欲有差別，　　 各令聞已斷煩惱。　

The Well-Gone One's voice is also like this, One sound emits all sounds, Differing according to beings' natures and desires, Enabling each who hears to cut off afflictions.

譬如梵王吐一音，　　 能令梵眾皆歡喜，　 音唯及梵不出外，　　 一一皆言己獨聞。　

Like the Brahma King utters a single sound, Able to make all Brahma hosts rejoice, The sound only reaches Brahmas, not going outside, Each says they alone have heard it.

十力梵王亦復然，　　 演一言音充法界，　 唯霑眾會不遠出，　　 以無信故未能受。　

The Ten-Powered Brahma King is also thus, Expounding one speech sound filling the Dharma realm, Only moistening the assembly without going far, Due to lack of faith, they are not yet able to receive.

譬如眾水同一性，　　 八功德味無差別，　 因地在器各不同，　　 是故令其種種異。　

Like all waters have the same nature, The taste of eight merits without difference, Due to different grounds and vessels, This causes them to appear various.

一切智音亦如是，　　 法性一味無分別，　 隨諸眾生行不同，　　 故使聽聞種種異。　

The sound of all-knowing is also like this, The nature of Dharma has one taste without discrimination, According to beings' different practices, Thus causing what is heard to be various.

譬如無熱大龍王，　　 降雨普洽閻浮地，　 能令草樹皆生長，　　 而不從身及心出。

Like the great Nāga King Anavatapta, Raining universally throughout Jambudvipa, Able to make grass and trees all grow, Yet not coming from body or mind.　

諸佛妙音亦如是，　　 普雨法界悉充洽，　 能令生善滅諸惡，　　 不從內外而得有。　

The wondrous sounds of all Buddhas are also like this, Raining throughout the Dharma realm, all pervasive, Able to generate good and eliminate all evils, Not arising from within or without.

譬如摩那斯龍王，　　 興雲七日未先雨，　 待諸眾生作務竟，　　 然後始降成利益。　

Like the Nāga King Manasvin, Raising clouds for seven days without raining first, Waiting for all beings to finish their tasks, Only then beginning to rain, accomplishing benefit.

十力演義亦如是，　　 先化眾生使成熟，　 然後為說甚深法，　　 令其聞者不驚怖。　

The Ten Powers expounding meaning is also like this, First transforming beings to make them mature, Then speaking the very profound Dharma for them, Causing those who hear to be without fear or alarm.

大莊嚴龍於海中，　　 霔於十種莊嚴雨，　 或百或千百千種，　　 水雖一味莊嚴別。　

The Nāga Great Adornment in the ocean, Rains down ten kinds of adorning rain, Or a hundred, or a thousand, or a hundred thousand kinds, Though the water is of one taste, the adornments are different.

究竟辯才亦如是，　　 說十二十諸法門，　 或百或千至無量，　　 不生心念有殊別。

The ultimate eloquence is also like this, Expounding ten or twenty Dharma gates, Or a hundred, or a thousand, up to countless, Without giving rise to thoughts of distinction.　

最勝龍王娑竭羅，　　 興雲普覆四天下，　 於一切處雨各別，　　 而彼龍心無二念。

The supreme Nāga King Sagara, Raises clouds covering the four continents, Raining differently in all places, Yet the dragon's mind has no second thought.　

諸佛法王亦如是，　　 大悲身雲遍十方，　 為諸修行雨各異，　　 而於一切無分別。

The Dharma Kings, the Buddhas, are also like this, Their great compassion body-clouds pervade the ten directions, Raining differently for various practitioners, Yet without discrimination towards all.

The Mind of the Tathāgata

「佛子！諸菩薩摩訶薩應云何知如來、應、正等覺心？佛子！如來心、意、識俱不可得，但應以智無量故，知如來心。

Buddhaputra! How should bodhisattva-mahāsattvas know the mind of the Tathāgata, the Worthy One, the Perfectly Enlightened One? Buddhaputra! The Tathāgata's mind, thought, and consciousness are all unobtainable, but one should know the Tathāgata's mind through the immeasurability of wisdom.

「譬如虛空為一切物所依，而虛空無所依。如來智慧亦復如是，為一切世間、出世間智所依，而如來智無所依。佛子！是為如來心第一相，諸菩薩摩訶薩應如是知。

Like space is the support for all things, yet space itself has no support. The Tathāgata's wisdom is also like this, being the support for all worldly and transcendent wisdom, yet the Tathāgata's wisdom has no support. Buddhaputra! This is the first characteristic of the Tathāgata's mind that bodhisattva-mahāsattvas should know.

「復次，佛子！譬如法界常出一切聲聞、獨覺、菩薩解脫，而法界無增減。如來智慧亦復如是，恒出一切世間、出世間種種智慧，而如來智無增減。佛子！是為如來心第二相，諸菩薩摩訶薩應如是知。

Furthermore, Buddhaputra! It is like the Dharma realm constantly producing the liberation of all śrāvakas, pratyekabuddhas, and bodhisattvas, yet the Dharma realm neither increases nor decreases. The Tathāgata's wisdom is also like this, constantly producing all kinds of worldly and transcendent wisdom, yet the Tathāgata's wisdom neither increases nor decreases. Buddhaputra! This is the second characteristic of the Tathāgata's mind that bodhisattva-mahāsattvas should know.

「復次，佛子！譬如大海，其水潛流四天下地及八十億諸小洲中，有穿鑿者無不得水，而彼大海不作分別：『我出於水。』佛智海水亦復如是，流入一切眾生心中，若諸眾生觀察境界、修習法門，則得智慧清淨明了，而如來智平等無二、無有分別，但隨眾生心行異故，所得智慧各各不同。佛子！是為如來心第三相，諸菩薩摩訶薩應如是知。

Furthermore, Buddhaputra! It is like the great ocean, its water flowing underground to the four continents and eighty billion small islands. Wherever one digs, water can be found, yet the great ocean does not discriminate, thinking, "I am producing water." The water of the Buddha's wisdom ocean is also like this, flowing into the hearts of all sentient beings. If sentient beings contemplate realms and cultivate Dharma gates, they attain wisdom that is pure and clear. Yet the Tathāgata's wisdom is equal and non-dual, without discrimination. It is only due to the differences in sentient beings' mental activities that the wisdom they attain differs. Buddhaputra! This is the third characteristic of the Tathāgata's mind that bodhisattva-mahāsattvas should know.

「復次，佛子！譬如大海有四寶珠，具無量德，能生海內一切珍寶；若大海中無此寶珠，乃至一寶亦不可得。何等為四？一名：積集寶，二名：無盡藏，三名：遠離熾然，四名：具足莊嚴。佛子！此四寶珠，一切凡夫諸龍神等悉不得見。何以故？娑竭龍王以此寶珠端嚴方正置於宮中深密處故。佛子！如來、應、正等覺大智慧海亦復如是，於中有四大智寶珠，具足無量福智功德，由此能生一切眾生聲聞、獨覺、學、無學位，及諸菩薩智慧之寶。何等為四？所謂：無染著巧方便大智慧寶、善分別有為無為法大智慧寶、分別說無量法而不壞法性大智慧寶、知時非時未曾誤失大智慧寶。若諸如來大智海中無此四寶，有一眾生得入大乘，終無是處。此四智寶，薄福眾生所不能見。何以故？置於如來深密藏故。此四智寶，平均正直，端潔妙好，普能利益諸菩薩眾，令其悉得智慧光明。佛子！是為如來心第四相，諸菩薩摩訶薩應如是知。

Furthermore, Buddhaputra! It is like the great ocean having four precious pearls, possessing immeasurable virtues, able to produce all treasures within the sea. If these precious pearls were not in the great ocean, not even a single treasure could be obtained. What are these four? The first is named: Accumulating Treasure, the second is named: Inexhaustible Treasury, the third is named: Far from Burning, and the fourth is named: Perfectly Adorned.

Buddhaputra! These four precious pearls cannot be seen by all ordinary beings, dragons, and spirits. Why? Because the Dragon King Sagara has placed these precious pearls in a deep and secret place within his palace, perfectly arranged and upright.

Buddhaputra! The great wisdom ocean of the Tathagata, Worthy One, Perfectly Enlightened One is also like this. Within it are four great wisdom jewels, possessing immeasurable merits of blessings and wisdom. From these can be produced the treasures of wisdom for all beings - Sravakas, Pratyekabuddhas, those in training and beyond training, and all Bodhisattvas. What are these four? Namely: the great wisdom jewel of undefiled skillful means, the great wisdom jewel that well distinguishes conditioned and unconditioned dharmas, the great wisdom jewel that expounds countless dharmas without destroying the nature of dharmas, and the great wisdom jewel that knows the right and wrong times without ever making a mistake.

If these four jewels were not in the great wisdom ocean of all Tathagatas, it would be impossible for even a single being to enter the Great Vehicle. These four wisdom jewels cannot be seen by beings of little merit. Why? Because they are placed in the Tathagata's deep and secret treasury. These four wisdom jewels are even, upright, pure, and wonderful, able to universally benefit all Bodhisattvas, causing them all to attain the light of wisdom.

Buddhaputra! This is the fourth characteristic of the Tathagata's mind that Bodhisattva-Mahasattvas should understand thus.

「復次，佛子！譬如大海，有四熾然光明大寶布在其底，性極猛熱，常能飲縮百川所注無量大水，是故大海無有增減。何等為四？一名：日藏，二名：離潤，三名：火焰光，四名：盡無餘。佛子！若大海中無此四寶，從四天下乃至有頂，其中所有悉被漂沒。佛子！此日藏大寶光明照觸，海水悉變為乳；離潤大寶光明照觸，其乳悉變為酪；火焰光大寶光明照觸，其酪悉變為酥；盡無餘大寶光明照觸，其酥變成醍醐；如火熾然，悉盡無餘。佛子！如來、應、正等覺大智慧海亦復如是，有四種大智慧寶，具足無量威德光明；此智寶光觸諸菩薩，乃至令得如來大智。何等為四？所謂：滅一切散善波浪大智慧寶、除一切法愛大智慧寶、慧光普照大智慧寶、與如來平等無邊無功用大智慧寶。佛子！諸菩薩修習一切助道法時，起無量散善波浪，一切世間天、人、阿脩羅所不能壞；如來以滅一切散善波浪大智慧寶光明觸彼菩薩，令捨一切散善波浪，持心一境，住於三昧；又以除一切法愛大智慧寶光明觸彼菩薩，令捨離三昧味著，起廣大神通；又以慧光普照大智慧寶光明觸彼菩薩，令捨所起廣大神通，住大明功用行；又以與如來平等無邊無功用大智慧寶光明觸彼菩薩，令捨所起大明功用行，乃至得如來平等地，息一切功用，令無有餘。佛子！若無如來此四智寶大光照觸，乃至有一菩薩得如來地，無有是處。佛子！是為如來心第五相，諸菩薩摩訶薩應如是知。

Furthermore, Buddhaputra! It is like the great ocean, which has four intensely bright great jewels spread at its bottom, extremely fierce and hot in nature, constantly able to absorb the immeasurable waters flowing in from hundreds of rivers. Therefore, the great ocean neither increases nor decreases. What are these four? The first is named: Sun Treasury; the second is named: Moisture Remover; the third is named: Flame Light; the fourth is named: Complete Exhaustion. Buddhaputra! If these four jewels were not in the great ocean, everything from the four continents up to the peak of existence would be submerged.

Buddhaputra! When the light of the Sun Treasury great jewel touches the sea water, it all turns into milk. When the light of the Moisture Remover great jewel touches this milk, it all turns into curds. When the light of the Flame Light great jewel touches these curds, they all turn into butter. When the light of the Complete Exhaustion great jewel touches this butter, it turns into ghee and, like an intense fire, is completely exhausted without remainder.

Buddhaputra! The great wisdom ocean of the Tathāgata, Worthy One, Perfectly Enlightened One is also like this. It has four kinds of great wisdom jewels, possessing immeasurable majestic and virtuous light. The light of these wisdom jewels touches all bodhisattvas, causing them to attain the Tathāgata's great wisdom. What are these four? Namely: the great wisdom jewel that extinguishes all scattered good wave-like thoughts, the great wisdom jewel that removes all attachment to dharmas, the great wisdom jewel of wisdom light that universally illuminates, and the great wisdom jewel that is equal to the Tathāgata, boundless and effortless.

Buddhaputra! When bodhisattvas cultivate all auxiliary path dharmas, they give rise to immeasurable scattered good wave-like thoughts that cannot be destroyed by all worldly devas, humans, or asuras. The Tathāgata uses the light of the great wisdom jewel that extinguishes all scattered good wave-like thoughts to touch those bodhisattvas, causing them to abandon all scattered good wave-like thoughts, focus their minds on one object, and abide in samādhi. Then, using the light of the great wisdom jewel that removes all attachment to dharmas to touch those bodhisattvas, he causes them to abandon attachment to the flavor of samādhi and give rise to vast spiritual powers. Further, using the light of the great wisdom jewel of wisdom light that universally illuminates to touch those bodhisattvas, he causes them to abandon the vast spiritual powers they have aroused and abide in the practice of great illumination and function. Finally, using the light of the great wisdom jewel that is equal to the Tathāgata, boundless and effortless, to touch those bodhisattvas, he causes them to abandon the practice of great illumination and function they have aroused, until they attain the ground equal to the Tathāgata, ceasing all function, leaving nothing remaining.

Buddhaputra! If the Tathāgata did not have these four wisdom jewels' great light touching them, it would be impossible for even one bodhisattva to attain the Tathāgata ground. Buddhaputra! This is the fifth characteristic of the Tathāgata's mind that bodhisattva-mahāsattvas should understand thus.

「復次，佛子！如從水際，上至非想非非想天，其中所有大千國土，欲、色、無色眾生之處，莫不皆依虛空而起、虛空而住。何以故？虛空普遍故；雖彼虛空，普容三界而無分別。佛子！如來智慧亦復如是，若聲聞智，若獨覺智，若菩薩智，若有為行智，若無為行智，一切皆依如來智起、如來智住。何以故？如來智慧遍一切故；雖復普容無量智慧而無分別。佛子！是為如來心第六相，諸菩薩摩訶薩應如是知。

Furthermore, Buddhaputra! From the water's edge up to the Heaven of Neither Perception nor Non-Perception, all the great thousand lands within, the places of beings of desire, form, and formlessness, all arise and abide in space. Why is this? Because space is all-pervading. Although space universally contains the three realms, it has no discrimination.

Buddhaputra! The Tathāgata's wisdom is also like this. Whether it is the wisdom of śrāvakas, pratyekabuddhas, bodhisattvas, the wisdom of conditioned practices, or the wisdom of unconditioned practices, all arise and abide in the Tathāgata's wisdom. Why is this? Because the Tathāgata's wisdom pervades all. Although it universally contains immeasurable wisdom, it has no discrimination.

Buddhaputra! This is the sixth characteristic of the Tathāgata's mind that bodhisattva-mahāsattvas should understand thus.

「復次，佛子！如雪山頂有藥王樹，名：無盡根。彼藥樹根從十六萬八千由旬下盡金剛地水輪際生。彼藥王樹若生根時，令閻浮提一切樹根生；若生莖時，令閻浮提一切樹莖生；枝、葉、華、果悉皆如是。此藥王樹，根能生莖，莖能生根，根無有盡，名：無盡根。佛子！彼藥王樹於一切處皆令生長，唯於二處不能為作生長利益，所謂：地獄深坑及水輪中；然亦於彼初無厭捨。佛子！如來智慧大藥王樹亦復如是，以過去所發成就一切智慧善法、普覆一切諸眾生界、除滅一切諸惡道苦廣大悲願而為其根，於一切如來真實智慧種性中生堅固不動善巧方便以為其莖，遍法界智、諸波羅蜜以為其枝，禪定、解脫、諸大三昧以為其葉，總持、辯才、菩提分法以為其華，究竟無變諸佛解脫以為其果。佛子！如來智慧大藥王樹，何故得名為：無盡根？以究竟無休息故，不斷菩薩行故；菩薩行即如來性，如來性即菩薩行，是故得名為：無盡根。佛子！如來智慧大藥王樹，其根生時，令一切菩薩生不捨眾生大慈悲根；其莖生時，令一切菩薩增長堅固精進深心莖；其枝生時，令一切菩薩增長一切諸波羅蜜枝；其葉生時，令一切菩薩生長淨戒頭陀功德少欲知足葉；其華生時，令一切菩薩具諸善根相好莊嚴華；其果生時，令一切菩薩得無生忍乃至一切佛灌頂忍果。佛子！如來智慧大藥王樹唯於二處不能為作生長利益，所謂：二乘墮於無為廣大深阬及壞善根非器眾生溺大邪見貪愛之水；然亦於彼曾無厭捨。佛子！如來智慧無有增減，以根善安住，生無休息故。佛子！是為如來心第七相，諸菩薩摩訶薩應如是知。

Furthermore, Buddhaputra! It is like on the peak of the Snow Mountain, there is a medicinal king tree named "Inexhaustible Root." The roots of this medicinal tree grow down 168,000 yojanas to the edge of the vajra earth and water wheel. When this medicinal king tree grows its roots, it causes all tree roots in Jambudvipa to grow; when it grows its trunk, it causes all tree trunks in Jambudvipa to grow; the same applies to its branches, leaves, flowers, and fruits. This medicinal king tree's roots can produce trunks, and trunks can produce roots, with roots that are inexhaustible, hence it is named "Inexhaustible Root."

Buddhaputra! This medicinal king tree causes growth everywhere, except in two places where it cannot provide growth benefits, namely: the deep pits of hell and within the water wheel; yet it never becomes weary or abandons these places.

Buddhaputra! The Tathagata's wisdom great medicinal king tree is also like this. Its roots are the great compassionate vows made in the past to accomplish all wisdom and good dharmas, universally covering all realms of sentient beings and eliminating the sufferings of all evil destinies. Its trunk is the firm, unwavering, and skillful means born from the true wisdom nature of all Tathagatas. Its branches are the wisdom pervading the Dharma realm and all paramitas. Its leaves are the meditations, liberations, and great samadhis. Its flowers are the dharanis, eloquence, and factors of enlightenment. Its fruits are the ultimate and unchanging liberations of all Buddhas.

Buddhaputra! Why is the Tathagata's wisdom great medicinal king tree called "Inexhaustible Root"? Because it ultimately never ceases and the bodhisattva practices are uninterrupted; the bodhisattva practices are the Tathagata's nature, and the Tathagata's nature is the bodhisattva practices, therefore it is called "Inexhaustible Root."

Buddhaputra! When the roots of the Tathagata's wisdom great medicinal king tree grow, they cause all bodhisattvas to grow roots of great kindness and compassion that do not abandon sentient beings. When its trunk grows, it causes all bodhisattvas to increase their firm and resolute deep-minded trunk of diligence. When its branches grow, it causes all bodhisattvas to increase all branches of paramitas. When its leaves grow, it causes all bodhisattvas to grow leaves of pure precepts, ascetic practices, and contentment with few desires. When its flowers bloom, it causes all bodhisattvas to be adorned with flowers of all good roots and excellent characteristics. When its fruits form, it causes all bodhisattvas to attain the fruit of the patience of non-arising up to the patience of all Buddhas' anointment.

Buddhaputra! The Tathagata's wisdom great medicinal king tree can only not provide growth benefits in two places, namely: for those of the two vehicles who have fallen into the vast and deep pit of the unconditioned, and for beings who have damaged their good roots and are not proper vessels, drowning in the waters of great wrong views and craving; yet it never becomes weary or abandons these beings.

Buddhaputra! The Tathagata's wisdom neither increases nor decreases, because its roots are well established and its growth never ceases. Buddhaputra! This is the seventh characteristic of the Tathagata's mind that bodhisattva-mahasattvas should understand thus.

「復次，佛子！譬如三千大千世界劫火起時，焚燒一切草木叢林，乃至鐵圍、大鐵圍山皆悉熾然無有遺餘。

Furthermore, Buddhaputra! It is like when the kalpa fire arises in the three thousand great thousand world system, burning all grass, trees, and forests, up to the Iron Encircling Mountains and the Great Iron Encircling Mountains, all are ablaze without remainder.

「佛子！假使有人手執乾草投彼火中，於意云何，得不燒不？」

"Buddhaputra! Suppose someone were to throw dry grass into that fire with their hand. What do you think, would it not burn?"

答言：「不也。」

The answer is: "It would."

「佛子！彼所投草容可不燒；如來智慧分別三世一切眾生、一切國土、一切劫數、一切諸法，無不知者；若言不知，無有是處。何以故？智慧平等悉明達故。佛子！是為如來心第八相，諸菩薩摩訶薩應如是知。

"Buddhaputra! That thrown grass might not burn; but the Tathagata's wisdom distinguishes all sentient beings of the three times, all lands, all kalpa numbers, all dharmas, there is nothing it does not know. If it were said there is something it does not know, there is no such possibility. Why? Because wisdom is equal and completely penetrates all. Buddhaputra! This is the eighth characteristic of the Tathagata's mind that bodhisattva-mahasattvas should understand thus.

「復次，佛子！譬如風災壞世界時，有大風起，名曰：散壞，能壞三千大千世界，鐵圍山等皆成碎末。復有大風，名為：能障，周匝三千大千世界障散壞風，不令得至餘方世界。佛子！若令無此能障大風，十方世界無不壞盡。如來、應、正等覺亦復如是，有大智風，名為：能滅，能滅一切諸大菩薩煩惱習氣；有大智風，名為：巧持，巧持其根未熟菩薩不令能滅大智風輪斷其一切煩惱習氣。佛子！若無如來巧持智風，無量菩薩皆墮聲聞、辟支佛地；由此智故，令諸菩薩超二乘地，安住如來究竟之位。佛子！是為如來心第九相，諸菩薩摩訶薩應如是知。

Furthermore, Buddhaputra! It is like when the wind disaster destroys the world, there arises a great wind called 'Scattering Destruction' that can destroy the three thousand great thousand world system, turning even the Iron Encircling Mountains to dust. There is another great wind called 'Able to Obstruct' that surrounds the three thousand great thousand world system, obstructing the scattering destruction wind, not allowing it to reach other world systems. Buddhaputra! If there were no such obstructing great wind, all the worlds in the ten directions would be completely destroyed.

The Tathagata, Worthy One, Perfectly Enlightened One is also like this. There is a great wisdom wind called 'Able to Extinguish' that can extinguish all the habitual tendencies of afflictions of all great bodhisattvas. There is a great wisdom wind called 'Skillful Maintenance' that skillfully maintains those bodhisattvas whose roots are not yet mature, not allowing the 'Able to Extinguish' great wisdom wind wheel to cut off all their habitual tendencies of afflictions. Buddhaputra! If there were no such Tathagata's skillful maintenance wisdom wind, countless bodhisattvas would fall to the grounds of sravakas and pratyekabuddhas. Because of this wisdom, it causes all bodhisattvas to transcend the two vehicles' grounds and abide securely in the Tathagata's ultimate position. Buddhaputra! This is the ninth characteristic of the Tathagata's mind that bodhisattva-mahasattvas should understand thus.

「復次，佛子！如來智慧無處不至。何以故？無一眾生而不具有如來智慧，但以妄想顛倒執著而不證得；若離妄想，一切智、自然智、無礙智則得現前。

Furthermore, Buddhaputra! The Tathagata's wisdom reaches everywhere. Why is this so? There is not a single sentient being that does not possess the Tathagata's wisdom, but due to deluded thoughts, inverted views, and attachments, they do not realize it. If they were to abandon deluded thoughts, all-knowledge, natural wisdom, and unobstructed wisdom would manifest before them.

佛子！譬如有大經卷，量等三千大千世界，書寫三千大千世界中事，一切皆盡。所謂：書寫大鐵圍山中事，量等大鐵圍山；書寫大地中事，量等大地；書寫中千世界中事，量等中千世界；書寫小千世界中事，量等小千世界；如是，若四天下，若大海，若須彌山，若地天宮殿，若欲界空居天宮殿，若色界宮殿，若無色界宮殿，一一書寫，其量悉等。此大經卷雖復量等大千世界，而全住在一微塵中；如一微塵，一切微塵皆亦如是。時，有一人智慧明達，具足成就清淨天眼，見此經卷在微塵內，於諸眾生無少利益，即作是念：『我當以精進力，破彼微塵，出此經卷，令得饒益一切眾生。』作是念已，即起方便，破彼微塵，出此大經，令諸眾生普得饒益。如於一塵，一切微塵應知悉然。佛子！如來智慧亦復如是，無量無礙，普能利益一切眾生，具足在於眾生身中；但諸凡愚妄想執著，不知不覺，不得利益。爾時，如來以無障礙清淨智眼，普觀法界一切眾生而作是言：『奇哉！奇哉！此諸眾生云何具有如來智慧，愚癡迷惑，不知不見？我當教以聖道，令其永離妄想執著，自於身中得見如來廣大智慧與佛無異。』即教彼眾生修習聖道，令離妄想；離妄想已，證得如來無量智慧，利益安樂一切眾生。佛子！是為如來心第十相，諸菩薩摩訶薩應如是知。

Buddhaputra! It is like there is a great scripture scroll, equal in size to a great trichiliocosm, writing about all matters within the great trichiliocosm, everything without exception. That is to say: writing about matters within the great iron encircling mountains, equal in size to the great iron encircling mountains; writing about matters within the great earth, equal in size to the great earth; writing about matters within a middle-sized world system, equal in size to a middle-sized world system; writing about matters within a small world system, equal in size to a small world system. Similarly, whether it's the four continents, the great oceans, Mount Sumeru, the palaces of earth deities, the palaces of space-dwelling deities in the desire realm, the palaces in the form realm, or the palaces in the formless realm, each is written about, equal in size to each.

Although this great scripture scroll is equal in size to a great trichiliocosm, it entirely resides within a single dust mote; as with one dust mote, so it is with all dust motes. At that time, there is a person of clear wisdom who has fully accomplished the pure divine eye. He sees this scripture scroll within the dust mote, which is of no benefit to sentient beings, and immediately thinks: "I should use the power of diligence to break open that dust mote, bring forth this scripture scroll, and cause it to benefit all sentient beings." Having thought this, he immediately employs skillful means, breaks open that dust mote, brings forth this great scripture, and causes all sentient beings to universally receive benefit. As with one dust mote, so it should be known with all dust motes.

Buddhaputra! The Tathagata's wisdom is also like this - immeasurable and unobstructed, universally able to benefit all sentient beings, fully present within the bodies of sentient beings. However, ordinary foolish beings, with their deluded thoughts and attachments, do not know or realize this, and do not receive the benefit. At that time, the Tathagata, with his unobstructed pure wisdom eye, universally observes all sentient beings in the Dharma realm and says: "How wondrous! How wondrous! How is it that these sentient beings possess the Tathagata's wisdom, yet in their foolishness and delusion, they do not know or see it? I should teach them the noble path, causing them to forever leave behind deluded thoughts and attachments, and to see within their own bodies the vast wisdom of the Tathagata, no different from the Buddha." He then teaches those sentient beings to cultivate the noble path, causing them to leave behind deluded thoughts. Having left behind deluded thoughts, they realize the Tathagata's immeasurable wisdom, benefiting and bringing peace and joy to all sentient beings.

Buddhaputra! This is the tenth characteristic of the Tathagata's mind that bodhisattva-mahasattvas should understand thus.

「佛子！菩薩摩訶薩應以如是等無量無礙不可思議廣大相，知如來、應、正等覺心。」

Buddhaputra! Bodhisattva-mahāsattvas should know the mind of the Tathāgata, Worthy One, Perfectly Enlightened One through such immeasurable, unobstructed, inconceivable, and vast characteristics.

爾時，普賢菩薩摩訶薩欲重明此義而說頌言：

At that time, Bodhisattva-Mahāsattva Samantabhadra, wishing to further clarify this meaning, spoke verses saying:

欲知諸佛心，　　 當觀佛智慧，　 佛智無依處，　　 如空無所依。

To know the hearts of all Buddhas, One should observe Buddha's wisdom. Buddha's wisdom has no abode, Like space, it depends on nothing.　

眾生種種樂，　　 及諸方便智，　 皆依佛智慧，　　 佛智無依止。　

The various joys of sentient beings, And all expedient wisdom, All depend on Buddha's wisdom, Yet Buddha's wisdom has no support.

聲聞與獨覺，　　 及諸佛解脫，　 皆依於法界，　　 法界無增減。　

Śrāvakas and Pratyekabuddhas, And the liberation of all Buddhas, All depend on the Dharma realm, The Dharma realm neither increases nor decreases.

佛智亦如是，　　 出生一切智，　 無增亦無減，　　 無生亦無盡。　

Buddha's wisdom is also like this, Giving rise to all wisdom, Neither increasing nor decreasing, Neither born nor exhausted.

如水潛流地，　　 求之無不得，　 無念亦無盡，　　 功力遍十方。　

Like water flowing underground, Sought everywhere, it can be found, Without thought and inexhaustible, Its power pervades the ten directions.

佛智亦如是，　　 普在眾生心，　 若有勤修行，　　 疾得智光明。

Buddha's wisdom is also like this, Universally present in beings' hearts, If one diligently practices, One quickly attains the light of wisdom.　

如龍有四珠，　　 出生一切寶，　 置之深密處，　　 凡人莫能見。

Like a nāga has four pearls, Producing all treasures, Placed in a deep, secret place, Ordinary people cannot see them.　

佛四智亦然，　　 出生一切智，　 餘人莫能見，　　 唯除大菩薩。　

The Buddha's four wisdoms are also thus, Giving rise to all wisdom, Others cannot see them, Except for great bodhisattvas.

如海有四寶，　　 能飲一切水，　 令海不流溢，　　 亦復無增減。　

Like the ocean has four jewels, Able to drink all waters, Causing the ocean not to overflow, Neither increasing nor decreasing.

如來智亦爾，　　 息浪除法愛，　 廣大無有邊，　　 能生佛菩薩。　

The Tathagata's wisdom is also like this, Calming waves, removing attachment to dharmas, Vast and boundless, Able to give birth to Buddhas and bodhisattvas.

下方至有頂，　　 欲色無色界，　 一切依虛空，　　 虛空不分別。　

From below to the peak of existence, Desire, form, and formless realms, All depend on space, Yet space makes no distinctions.

聲聞與獨覺，　　 菩薩眾智慧，　 皆依於佛智，　　 佛智無分別。　

The wisdom of sravakas, pratyekabuddhas, And the multitude of bodhisattvas, All depend on Buddha's wisdom, Yet Buddha's wisdom makes no distinctions.

雪山有藥王，　　 名為無盡根，　 能生一切樹，　　 根莖葉華實。　

The snow mountain has a medicine king, Named "Inexhaustible Root", Able to produce all trees, Their roots, stems, leaves, flowers, and fruits.

佛智亦如是，　　 如來種中生，　 既得菩提已，　　 復生菩薩行。

Buddha's wisdom is also like this, Born from the Tathagata's lineage, Having attained bodhi, It further gives birth to bodhisattva practices.　

如人把乾草，　　 置之於劫燒，　 金剛猶洞然，　　 此無不燒理。　

Like a person grasping dry grass, Placing it in the fire at the end of a kalpa, Even a vajra would be consumed, There's no logic for this not to burn.

三世劫與剎，　　 及其中眾生，　 彼草容不燒，　　 此佛無不知。　

The kalpas and lands of the three times, And the beings within them, Even if the grass there is not burned, The Buddha knows all without exception.

有風名散壞，　　 能壞於大千；　 若無別風止，　　 壞及無量界。　

There is a wind named Destruction, Able to destroy the great trichiliocosm; If there were no separate wind to stop it, It would destroy countless realms.

大智風亦爾，　　 滅諸菩薩惑；　 別有善巧風，　　 令住如來地。　

The wind of great wisdom is also like this, Extinguishing all bodhisattvas' delusions; There is another skillful wind, Causing them to abide in the Tathagata's ground.

如有大經卷，　　 量等三千界，　 在於一塵內，　　 一切塵悉然。　

Like there is a great scripture scroll, Equal in size to the trichiliocosm, Within a single dust mote, And so it is with all dust motes.

有一聰慧人，　　 淨眼悉明見，　 破塵出經卷，　　 普饒益眾生。　

There is one wise person, With pure eyes seeing clearly, Breaking the dust to reveal the scripture, Universally benefiting all beings.

佛智亦如是，　　 遍在眾生心，　 妄想之所纏，　　 不覺亦不知。　

The Buddha's wisdom is also like this, Pervading the minds of all beings, Wrapped in deluded thoughts, They neither realize nor know.

諸佛大慈悲，　　 令其除妄想，　 如是乃出現，　　 饒益諸菩薩。

The great compassion of all Buddhas, Causes them to remove deluded thoughts, Thus it appears, Benefiting all bodhisattvas.

The Realm of the Tathāgata

「佛子！菩薩摩訶薩應云何知如來、應、正等覺境界？佛子！菩薩摩訶薩以無障無礙智慧，知一切世間境界是如來境界，知一切三世境界、一切剎境界、一切法境界、一切眾生境界、真如無差別境界、法界無障礙境界、實際無邊際境界、虛空無分量境界、無境界境界是如來境界。佛子！如一切世間境界無量，如來境界亦無量；如一切三世境界無量，如來境界亦無量；乃至，如無境界境界無量，如來境界亦無量；如無境界境界一切處無有，如來境界亦如是一切處無有。佛子！菩薩摩訶薩應知心境界是如來境界。如心境界無量無邊、無縛無脫，如來境界亦無量無邊、無縛無脫。何以故？以如是如是思惟分別，如是如是無量顯現故。佛子！如大龍王隨心降雨，其雨不從內出、不從外出。如來境界亦復如是，隨於如是思惟分別，則有如是無量顯現，於十方中悉無來處。佛子！如大海水，皆從龍王心力所起。諸佛如來一切智海亦復如是，皆從如來往昔大願之所生起。

Buddhaputra! How should bodhisattva-mahāsattvas know the realm of the Tathāgata, the Worthy One, the Perfectly Enlightened One? Buddhaputra! Bodhisattva-mahāsattvas, with unobstructed and unhindered wisdom, know that:

• All worldly realms are the Tathāgata's realm
• All realms of the three times, all buddha-fields, all dharmas, all sentient beings
• The realm of true suchness without differences
• The unobstructed realm of the dharmadhātu
• The boundless realm of ultimate reality
• The immeasurable realm of space
• The realm of no-realm are all the Tathāgata's realm

Buddhaputra! Just as all worldly realms are immeasurable, so too is the Tathāgata's realm immeasurable. Just as all realms of the three times are immeasurable, so too is the Tathāgata's realm immeasurable. Up to and including, just as the realm of no-realm is immeasurable, so too is the Tathāgata's realm immeasurable. Just as the realm of no-realm is nowhere to be found, so too is the Tathāgata's realm nowhere to be found.

Buddhaputra! Bodhisattva-mahāsattvas should know that the realm of mind is the Tathāgata's realm. Just as the realm of mind is immeasurable, boundless, unbound and unliberated, so too is the Tathāgata's realm immeasurable, boundless, unbound and unliberated. Why is this? Because as one thinks and discriminates, so do immeasurable manifestations appear.

Buddhaputra! It is like a great dragon king causing rain to fall according to its mind. This rain neither comes from within nor from without. The Tathāgata's realm is also like this. According to one's thoughts and discriminations, there are such immeasurable manifestations, yet they come from nowhere in the ten directions.

Buddhaputra! It is like the waters of the great ocean, which all arise from the mind-power of the dragon king. The ocean of omniscience of all Buddhas and Tathāgatas is also like this - it all arises from the great vows made by the Tathāgata in the past.

「佛子！一切智海無量無邊，不可思議，不可言說；然我今者略說譬諭，汝應諦聽。佛子！此閻浮提有二千五百河流入大海，西拘耶尼有五千河流入大海，東弗婆提有七千五百河流入大海，北欝單越有一萬河流入大海。

Buddhaputra! The ocean of omniscience is immeasurable and boundless, inconceivable and inexpressible. However, I will now briefly explain using an analogy. Listen carefully. Buddhaputra! In Jambudvīpa, there are 2,500 rivers flowing into the great ocean. In Aparagodānīya to the west, there are 5,000 rivers flowing into the great ocean. In Pūrvavideha to the east, there are 7,500 rivers flowing into the great ocean. In Uttarakuru to the north, there are 10,000 rivers flowing into the great ocean.

「佛子！此四天下，如是二萬五千河相續不絕流入大海。於意云何，此水多不？」Buddhaputra! In these four continents, there are thus 25,000 rivers continuously flowing into the great ocean without interruption. What do you think, is this water plentiful?

答言：「甚多。」

The answer came: "It is extremely plentiful."

「佛子！復有十光明龍王，雨大海中水倍過前；百光明龍王，雨大海中水復倍前；大莊嚴龍王、摩那斯龍王、雷震龍王、難陀跋難陀龍王、無量光明龍王、連霔不斷龍王、大勝龍王、大奮迅龍王，如是等八十億諸大龍王，各雨大海，皆悉展轉倍過於前；娑竭羅龍王太子，名：閻浮幢，雨大海中水復倍前。佛子！十光明龍王宮殿中水流入大海，復倍過前；百光明龍王宮殿中水流入大海，復倍過前；大莊嚴龍王、摩那斯龍王、雷震龍王、難陀跋難陀龍王、無量光明龍王、連霔不斷龍王、大勝龍王、大奮迅龍王，如是等八十億諸大龍王，宮殿各別，其中有水流入大海，皆悉展轉倍過於前；娑竭羅龍王太子閻浮幢宮殿中水流入大海，復倍過前。佛子！娑竭羅龍王連雨大海，水復倍前；其娑竭羅龍王宮殿中水涌出入海，復倍於前；其所出水紺瑠璃色，涌出有時，是故大海潮不失時。佛子！如是大海，其水無量，眾寶無量，眾生無量，所依大地亦復無量。

Buddhaputra! Furthermore, there are ten Dragon Kings of Light who rain water into the great ocean, doubling the amount of the previous ones. The Hundred Dragon Kings of Light rain water into the great ocean, again doubling the previous amount. The Great Adornment Dragon King, Manasvin Dragon King, Thunder-Quake Dragon King, Nanda and Upananda Dragon Kings, Infinite Light Dragon King, Continuous Downpour Dragon King, Great Victory Dragon King, and Great Vigor Dragon King - these and other great dragon kings, numbering eighty billion, each rain into the great ocean, successively doubling the amount of the previous one. The crown prince of Sāgara Dragon King, named Jambudvīpa Banner, rains water into the great ocean, again doubling the previous amount.

Buddhaputra! The water from the palaces of the Ten Dragon Kings of Light flows into the great ocean, again doubling the previous amount. The water from the palaces of the Hundred Dragon Kings of Light flows into the great ocean, again doubling the previous amount. The water from the separate palaces of the Great Adornment Dragon King, Manasvin Dragon King, Thunder-Quake Dragon King, Nanda and Upananda Dragon Kings, Infinite Light Dragon King, Continuous Downpour Dragon King, Great Victory Dragon King, and Great Vigor Dragon King - these and other great dragon kings, numbering eighty billion, flows into the great ocean, each successively doubling the amount of the previous one. The water from the palace of Jambudvīpa Banner, the crown prince of Sāgara Dragon King, flows into the great ocean, again doubling the previous amount.

Buddhaputra! Sāgara Dragon King continuously rains into the great ocean, the water again doubling the previous amount. The water surging out from Sāgara Dragon King's palace into the ocean again doubles the previous amount. The water that flows out is the color of dark blue lapis lazuli and surges out at regular intervals, which is why the ocean tides never miss their time.

Buddhaputra! Thus, the water in this great ocean is immeasurable, the treasures are immeasurable, the living beings are immeasurable, and the great earth it relies upon is also immeasurable.

「佛子！於汝意云何，彼大海為無量不？」答言：「實為無量，不可為諭。」

Buddhaputra! What do you think, is that great ocean immeasurable?

The answer is: "Indeed, it is immeasurable, beyond comparison."

「佛子！此大海無量於如來智海無量，百分不及一，千分不及一，乃至優波尼沙陀分不及其一；但隨眾生心為作譬諭，而佛境界非譬所及。佛子！菩薩摩訶薩應知如來智海無量，從初發心修一切菩薩行不斷故；應知寶聚無量，一切菩提分法、三寶種不斷故；應知所住眾生無量，一切學、無學、聲聞、獨覺所受用故；應知住地無量，從初歡喜地乃至究竟無障礙地諸菩薩所居故。佛子！菩薩摩訶薩為入無量智慧利益一切眾生故，於如來、應、正等覺境界應如是知。」

Buddhaputra! The immeasurability of this great ocean does not equal even one hundredth, one thousandth, or even one upanishad part of the immeasurability of the Tathāgata's wisdom ocean. It is only used as an analogy according to the minds of sentient beings, but the Buddha's realm is beyond what analogies can reach.

Buddhaputra! Bodhisattva-mahāsattvas should know:

The Tathāgata's wisdom ocean is immeasurable, because from the initial arousing of the mind, all bodhisattva practices are cultivated without interruption.

The accumulation of treasures is immeasurable, because all factors of enlightenment and the seeds of the Three Jewels are uninterrupted.

The sentient beings who dwell there are immeasurable, because it is used by all learners, non-learners, śrāvakas, and pratyekabuddhas.

The dwelling grounds are immeasurable, because they are where bodhisattvas reside from the initial Ground of Joy to the ultimate Ground of No Obstruction.

Buddhaputra! Bodhisattva-mahāsattvas should know the realm of the Tathāgata, Worthy One, Perfectly Enlightened One in this way, in order to enter immeasurable wisdom and benefit all sentient beings.

爾時，普賢菩薩摩訶薩欲重明此義而說頌言：

At that time, Bodhisattva-Mahāsattva Samantabhadra, wishing to further clarify this meaning, spoke verses saying:

如心境界無有量，　　 諸佛境界亦復然；　 如心境界從意生，　　 佛境如是應觀察。　

As the realm of mind is immeasurable, So too are the realms of all Buddhas; As the realm of mind arises from thought, The Buddha's realm should be contemplated thus.

如龍不離於本處，　　 以心威力霔大雨，　 雨水雖無來去處，　　 隨龍心故悉充洽。　

Like a nāga not leaving its original place, Uses its mental power to pour great rain, Though the rain water has no place of coming or going, It pervades all due to the nāga's mind.

十力牟尼亦如是，　　 無所從來無所去，　 若有淨心則現身，　　 量等法界入毛孔。　

The Ten-Powered Sage is also like this, Neither coming from anywhere nor going anywhere, If one has a pure mind, then his body appears, Equal to the Dharma realm, entering a hair pore.

如海珍奇無有量，　　 眾生大地亦復然，　 水性一味等無別，　　 於中生者各蒙利。　

As the ocean's treasures are immeasurable, So too are sentient beings and the great earth, The nature of water is of one taste, equal without distinction, Those born within all receive benefits.

如來智海亦如是，　　 一切所有皆無量，　 有學無學住地人，　　 悉在其中得饒益。

The Tathagata's wisdom ocean is also like this, All that it contains is immeasurable, Those in training, beyond training, and at various stages, All within it receive abundant benefits.

The Actions (or Saṃskāra) of the Tathāgata

「佛子！菩薩摩訶薩應云何知如來、應、正等覺行？佛子！菩薩摩訶薩應知無礙行是如來行，應知真如行是如來行。佛子！如真如，前際不生，後際不動，現在不起；如來行亦如是，不生、不動、不起。佛子！如法界，非量、非無量，無形故；如來行亦如是，非量、非無量，無形故。佛子！譬如鳥飛虛空，經於百年，已經過處、未經過處皆不可量。何以故？虛空界無邊際故。如來行亦如是，假使有人經百千億那由他劫分別演說，已說、未說皆不可量。何以故？如來行無邊際故。佛子！如來、應、正等覺住無礙行，無有住處，而能普為一切眾生示現所行，令其見已，出過一切諸障礙道。佛子！譬如金翅鳥王，飛行虛空，迴翔不去，以清淨眼觀察海內諸龍宮殿，奮勇猛力，以左右翅鼓揚海水悉令兩闢，知龍男女命將盡者而搏取之。如來、應、正等覺金翅鳥王亦復如是，住無礙行，以淨佛眼觀察法界諸宮殿中一切眾生，若曾種善根已成熟者，如來奮勇猛十力，以止觀兩翅鼓揚生死大愛水海，使其兩闢而撮取之，置佛法中，令斷一切妄想戲論，安住如來無分別無礙行。佛子！譬如日月，獨無等侶，周行虛空，利益眾生，不作是念：『我從何來，而至何所。』諸佛如來亦復如是，性本寂滅，無有分別，示現遊行一切法界，為欲饒益諸眾生故，作諸佛事無有休息，不生如是戲論分別：『我從彼來，而向彼去。』佛子！菩薩摩訶薩應以如是等無量方便、無量性相，知見如來、應、正等覺所行之行。」

Buddhaputra! How should bodhisattva-mahāsattvas understand the actions of the Tathāgata, the Worthy One, the Perfectly Enlightened One? Buddhaputra! Bodhisattva-mahāsattvas should know that unobstructed action is the Tathāgata's practice, and should know that true suchness action is the Tathāgata's actions.

Buddhaputra! Just as true suchness does not arise in the past, does not move in the future, and does not occur in the present, so too are the Tathāgata's actions - they do not arise, do not move, and do not occur.

Buddhaputra! Just as the Dharmadhatu is neither measurable nor immeasurable, being formless, so too are the Tathāgata's actions - neither measurable nor immeasurable, being formless.

Buddhaputra! It is like a bird flying through space for a hundred years - both the places it has passed through and those it has not yet reached are immeasurable. Why? Because the realm of space is boundless. The Tathāgata's actions are also like this. Even if someone were to explain and distinguish them for hundreds of thousands of billions of nayutas of kalpas, both what has been said and what has not been said would be immeasurable. Why? Because the Tathāgata's actions are boundless.

Buddhaputra! The Tathāgata, the Worthy One, the Perfectly Enlightened One dwells in unobstructed action, without a fixed abode, yet is able to universally demonstrate his actions for all sentient beings, enabling them, upon seeing this, to transcend all obstructed paths.

Buddhaputra! It is like the king of golden-winged garuḍa birds, flying through space, circling without departing, observing with pure eyes the palaces of all nāgas within the sea, then exerting its mighty strength, using its left and right wings to stir up the sea waters, parting them on both sides, knowing which nāga men and women are about to die, and seizing them. The Tathāgata, the Worthy One, the Perfectly Enlightened One, the king of golden-winged birds, is also like this. Dwelling in unobstructed action, with the pure Buddha-eye he observes all beings in the palaces of the Dharmadhatu. For those who have planted good roots that have matured, the Tathāgata exerts the mighty ten powers, using the two wings of cessation (śamatha) and contemplation (vipaśyanā) to stir up the great sea of love in birth and death, causing it to part on both sides and seizing them, placing them within the Buddha Dharma, causing them to cut off all deluded thoughts and arguments, and to dwell peacefully in the Tathāgata's non-discriminating, unobstructed action.

Buddhaputra! It is like the sun and moon, unequaled and without companions, traversing through space, benefiting sentient beings, without thinking, "Where have I come from, and where am I going?" All Buddhas and Tathāgatas are also like this. Their nature is fundamentally quiescent, without discrimination. They manifest and travel throughout the entire Dharmadhatu for the sake of benefiting all sentient beings, performing Buddha-work without rest, not giving rise to such argumentative discriminations as "I have come from there and am going there."

Buddhaputra! Bodhisattva-mahāsattvas should use such immeasurable skillful means and immeasurable natures and characteristics to know and see the practices of the Tathāgata, the Worthy One, the Perfectly Enlightened One.

爾時，普賢菩薩欲重明此義而說頌言：

At that time, Bodhisattva Samantabhadra, wishing to further clarify this meaning, spoke verses saying:

譬如真如不生滅，　　 無有方所無能見；　 大饒益者行如是，　　 出過三世不可量。　

Like true suchness, neither born nor ceasing, Without location, none can see; The great benefactor acts like this, Transcending the three times, immeasurable.

法界非界非非界，　　 非是有量非無量；　 大功德者行亦然，　　 非量無量無身故。　

The Dharma realm is neither a realm nor not a realm, Neither measurable nor immeasurable; The one of great merit acts likewise, Neither measured nor unmeasured, without body.

如鳥飛行億千歲，　　 前後虛空等無別；　 眾劫演說如來行，　　 已說未說不可量。

As a bird flies for billions of years, The space before and after is equally without distinction; Expounding the Tathagata's actions for many kalpas, What's been said and unsaid are immeasurable.　

金翅在空觀大海，　　 闢水搏取龍男女；　 十力能拔善根人，　　 令出有海除眾惑。

The golden-winged bird in space observes the great sea, Parting waters to seize dragon sons and daughters; The Ten Powers can extract those with good roots, Causing them to leave the sea of existence, removing all delusions.　

譬如日月遊虛空，　　 照臨一切不分別；　 世尊周行於法界，　　 教化眾生無動念。

Like the sun and moon traveling through empty space, Illuminating all without discrimination; The World-Honored One travels throughout the Dharmadhatu, Teaching and transforming beings without stirring thought.

The Attaining of Enlightenment of the Tathāgata

「佛子！諸菩薩摩訶薩應云何知如來、應、正等覺成正覺？佛子！菩薩摩訶薩應知如來成正覺，於一切義無所觀察，於法平等無所疑惑，無二無相，無行無止，無量無際，遠離二邊，住於中道，出過一切文字言說，知一切眾生心念所行、根性欲樂、煩惱染習；舉要言之，於一念中悉知三世一切諸法。佛子！譬如大海普能印現四天下中一切眾生色身形像，是故共說以為大海；諸佛菩提亦復如是，普現一切眾生心念、根性樂欲而無所現，是故說名諸佛菩提。佛子！諸佛菩提，一切文字所不能宣，一切音聲所不能及，一切言語所不能說，但隨所應方便開示。佛子！如來、應、正等覺成正覺時，得一切眾生量等身，得一切法量等身，得一切剎量等身，得一切三世量等身，得一切佛量等身，得一切語言量等身，得真如量等身，得法界量等身，得虛空界量等身，得無礙界量等身，得一切願量等身，得一切行量等身，得寂滅涅槃界量等身。佛子！如所得身，言語及心亦復如是，得如是等無量無數清淨三輪。佛子！如來成正覺時，於其身中普見一切眾生成正覺，乃至普見一切眾生入涅槃，皆同一性，所謂：無性。無何等性？所謂：無相性、無盡性、無生性、無滅性、無我性、無非我性、無眾生性、無非眾生性、無菩提性、無法界性、無虛空性，亦復無有成正覺性。知一切法皆無性故，得一切智，大悲相續，救度眾生。佛子！譬如虛空，一切世界若成若壞，常無增減。何以故？虛空無生故。諸佛菩提亦復如是，若成正覺、不成正覺，亦無增減。何以故？菩提無相、無非相，無一、無種種故。

Buddhaputra! How should bodhisattva-mahāsattvas understand the attainment of perfect enlightenment by the Tathāgata, Worthy One, Perfectly Enlightened One? Buddhaputra! Bodhisattva-mahāsattvas should understand that when the Tathāgata attains perfect enlightenment:

• He does not observe any meaning in all things
• He has no doubts about the equality of all dharmas
• He is without duality and without characteristics
• He neither acts nor ceases to act
• He is limitless and boundless
• He is far removed from extremes and abides in the middle way
• He transcends all words and speech
• He knows the thoughts, actions, natures, desires, afflictions, and habits of all sentient beings

In short, in a single thought, he knows all dharmas of the three times.

Buddhaputra! Just as the great ocean can reflect the physical forms and images of all beings in the four continents, and is therefore called the great ocean, the enlightenment of all Buddhas is also like this. It universally manifests the thoughts, natures, and desires of all sentient beings while manifesting nothing, and is therefore called the enlightenment of all Buddhas.

Buddhaputra! The enlightenment of all Buddhas cannot be expressed by any writing, cannot be reached by any sound, cannot be spoken by any speech, but is only revealed through appropriate skillful means.

Buddhaputra! When the Tathāgata, Worthy One, Perfectly Enlightened One attains perfect enlightenment, he obtains:

• A body equal to the measure of all sentient beings
• A body equal to the measure of all dharmas
• A body equal to the measure of all lands
• A body equal to the measure of all three times
• A body equal to the measure of all Buddhas
• A body equal to the measure of all languages
• A body equal to the measure of suchness
• A body equal to the measure of the dharma realm
• A body equal to the measure of the realm of space
• A body equal to the measure of the realm of non-obstruction
• A body equal to the measure of all vows
• A body equal to the measure of all practices
• A body equal to the measure of the realm of quiescent nirvana

Buddhaputra! As with the body, so it is with speech and mind, obtaining countless pure three wheels like these.

Buddhaputra! When the Tathāgata attains perfect enlightenment, he universally sees within his body all sentient beings attaining perfect enlightenment, up to universally seeing all sentient beings entering nirvana, all of the same nature, namely: no-nature. What kind of no-nature? Namely: the nature of no characteristics, the nature of inexhaustibility, the nature of non-arising, the nature of non-ceasing, the nature of no-self, the nature of non-non-self, the nature of no sentient beings, the nature of non-non-sentient beings, the nature of no bodhi, the nature of no dharma realm, the nature of no space, and also no nature of attaining perfect enlightenment. Knowing that all dharmas are without nature, he attains all-knowing wisdom, continues with great compassion, and saves and liberates sentient beings.

Buddhaputra! It is like space, whether worlds are forming or disintegrating, it always neither increases nor decreases. Why? Because space is unborn. The enlightenment of all Buddhas is also like this, whether attaining perfect enlightenment or not attaining perfect enlightenment, it also neither increases nor decreases. Why? Because enlightenment has no characteristics and no non-characteristics, no oneness and no multiplicity.

佛子！假使有人能化作恒河沙等心，一一心復化作恒河沙等佛，皆無色、無形、無相，如是盡恒河沙等劫無有休息。佛子！於汝意云何？彼人化心，化作如來，凡有幾何？」如來性起妙德菩薩言：「如我解於仁所說義，化與不化等無有別，云何問言凡有幾何？」普賢菩薩言：「善哉善哉！佛子！如汝所說，設一切眾生，於一念中悉成正覺，與不成正覺等無有異。何以故？菩提無相故；若無有相，則無增無減。佛子！菩薩摩訶薩應如是知成等正覺同於菩提一相無相。如來成正覺時，以一相方便入善覺智三昧；入已，於一成正覺廣大身，現一切眾生數等身住於身中。如一成正覺廣大身，一切成正覺廣大身悉亦如是。佛子！如來有如是等無量成正覺門，是故應知如來所現身無有量；以無量故，說如來身為無量界、等眾生界。佛子！菩薩摩訶薩應知如來身一毛孔中，有一切眾生數等諸佛身。何以故？如來成正覺身究竟無生滅故。如一毛孔遍法界，一切毛孔悉亦如是，當知無有少許處空無佛身。何以故？如來成正覺，無處不至故；隨其所能，隨其勢力，於道場菩提樹下師子座上，以種種身成等正覺。佛子！菩薩摩訶薩應知自心念念常有佛成正覺。何以故？諸佛如來不離此心成正覺故。如自心，一切眾生心亦復如是，悉有如來成等正覺，廣大周遍，無處不有，不離不斷，無有休息，入不思議方便法門。佛子！菩薩摩訶薩應如是知如來成正覺。」

Buddhaputra! Suppose someone could create as many minds as there are grains of sand in the Ganges, and each of these minds could further create as many Buddhas as there are grains of sand in the Ganges, all without form, shape, or characteristics, continuing thus for as many kalpas as there are grains of sand in the Ganges without ceasing. Buddhaputra! What do you think? How many Tathagatas would this person's transformed minds have created?

The Bodhisattva Sublime Qualities of the Manifestations of the Tathāgata's Nature said: "As I understand the meaning of what you have said, there is no difference between transformation and non-transformation. How can one ask how many there are?"

Bodhisattva Samantabhadra said: "Excellent, excellent! Buddhaputra! As you have said, if all sentient beings were to attain perfect enlightenment in a single thought, it would be no different from not attaining perfect enlightenment. Why? Because bodhi is without characteristics; if there are no characteristics, there is neither increase nor decrease. Buddhaputra! Bodhisattva-mahāsattvas should know that attaining perfect enlightenment is the same as bodhi - one characteristic which is no characteristic.

When the Tathāgata attains perfect enlightenment, he enters the Good Awakening Wisdom Samadhi through the skillful means of one characteristic. Having entered, within one perfectly enlightened vast body, he manifests bodies equal in number to all sentient beings dwelling within that body. As with one perfectly enlightened vast body, so it is with all perfectly enlightened vast bodies.

Buddhaputra! The Tathāgata has such countless doors to perfect enlightenment. Therefore, one should know that the bodies manifested by the Tathāgata are immeasurable. Because they are immeasurable, the Tathāgata's body is said to be the immeasurable realm, equal to the realm of sentient beings.

Buddhaputra! Bodhisattva-mahāsattvas should know that within a single pore of the Tathāgata's body, there are Buddha bodies equal in number to all sentient beings. Why? Because the Tathāgata's perfectly enlightened body is ultimately without birth or death. Just as one pore pervades the entire Dharma realm, so it is with all pores. One should know that there is not even the slightest place empty of Buddha bodies. Why? Because when the Tathāgata attains perfect enlightenment, there is no place he does not reach. According to their capacities and powers, he attains perfect enlightenment in various bodies under the Bodhi tree at the site of enlightenment, seated on the lion throne.

Buddhaputra! Bodhisattva-mahāsattvas should know that in every thought of their own minds, there is always a Buddha attaining perfect enlightenment. Why? Because all Buddhas and Tathāgatas do not attain perfect enlightenment apart from this mind. As with one's own mind, so it is with the minds of all sentient beings - all have Tathāgatas attaining perfect enlightenment, vast and pervasive, present everywhere, neither separate nor interrupted, without cessation, entering the inconceivable door of skillful means. Buddhaputra! Bodhisattva-mahāsattvas should know the Tathāgata's attainment of perfect enlightenment in this way.

爾時，普賢菩薩摩訶薩欲重明此義而說頌言：

At that time, the Great Bodhisattva-Mahāsattva Samantabhadra, wishing to further clarify this meaning, spoke verses saying:

正覺了知一切法，　　 無二離二悉平等，　 自性清淨如虛空，　　 我與非我不分別。　

Perfect enlightenment knows all dharmas, Non-dual, beyond duality, all equal, Self-nature pure like empty space, No discrimination between self and non-self.

如海印現眾生身，　　 以此說其為大海；　 菩提普印諸心行，　　 是故說名為正覺。　

As the ocean reflects all beings' bodies, Thus it is called the great sea; Bodhi universally imprints all mental actions, Therefore it's named perfect enlightenment.

譬如世界有成敗，　　 而於虛空不增減；　 一切諸佛出世間，　　 菩提一相恒無相。　

Just as worlds have formation and destruction, Yet in empty space there's no increase or decrease; All Buddhas appear in the world, Bodhi is one characteristic, always without characteristics.

如人化心化作佛，　　 化與不化性無異；　 一切眾生成菩提，　　 成與不成無增減。　

Like a person's mind of transformation creates a Buddha, The nature of transformed and untransformed is no different; All beings attain bodhi, Attainment and non-attainment neither increase nor decrease.

佛有三昧名善覺，　　 菩提樹下入此定，　 放眾生等無量光，　　 開悟群品如蓮敷。　

Buddha has a samadhi named Good Awakening, Under the Bodhi tree he entered this concentration, Emitting countless lights equal to beings, Awakening all kinds like lotuses blooming.

如三世劫剎眾生，　　 所有心念及根欲，　 如是數等身皆現，　　 是故正覺名無量。

Like the minds, faculties, and desires Of beings in the three times' kalpas and lands, In such numbers bodies all appear, Thus perfect enlightenment is called immeasurable.

The Turning of the Dharma Wheel of the Tathāgata

「佛子！菩薩摩訶薩應云何知如來、應、正等覺轉法輪？佛子！菩薩摩訶薩應如是知如來以心自在力無起無轉而轉法輪，知一切法恒無起故；以三種轉斷所應斷而轉法輪，知一切法離邊見故；離欲際、非際而轉法輪，入一切法虛空際故；無有言說而轉法輪，知一切法不可說故；究竟寂滅而轉法輪，知一切法涅槃性故；以一切文字、一切言語而轉法輪，如來音聲無處不至故；知聲如響而轉法輪，了於諸法真實性故；於一音中出一切音而轉法輪，畢竟無主故；無遺無盡而轉法輪，內外無著故。佛子！譬如一切文字語言，盡未來劫說不可盡；佛轉法輪亦復如是，一切文字安立顯示，無有休息，無有窮盡。佛子！如來法輪悉入一切語言文字而無所住。譬如書字，普入一切事、一切語、一切算數、一切世間出世間處而無所住；如來音聲亦復如是，普入一切處、一切眾生、一切法、一切業、一切報中而無所住。一切眾生種種語言，皆悉不離如來法輪。何以故？言音實相即法輪故。佛子！菩薩摩訶薩於如來轉法輪應如是知

Buddhaputra! How should bodhisattva-mahāsattvas know the turning of the Dharma wheel by the Tathāgata, the Worthy One, the Perfectly Enlightened One? Buddhaputra! Bodhisattva-mahāsattvas should know that the Tathāgata turns the Dharma wheel:

• With the power of mental mastery, without arising or turning, knowing all dharmas are eternally unarisen;
• By three kinds of turning to cut off what should be cut off, knowing all dharmas are free from extreme views;
• Beyond the realm of desire and non-realm, entering the space-like nature of all dharmas;
• Without speech, knowing all dharmas are inexpressible;
• In ultimate quiescence, knowing all dharmas have the nature of nirvana;
• Using all written and spoken words, as the Tathāgata's voice reaches everywhere;
• Knowing sound is like an echo, realizing the true nature of all dharmas;
• Producing all sounds from one sound, ultimately without a master;
• Without omission or exhaustion, free from internal and external attachments.

Buddhaputra! Just as all written and spoken words cannot be exhausted even if spoken until the end of future kalpas, so too is the Buddha's turning of the Dharma wheel, established and demonstrated in all words, without rest or end.

Buddhaputra! The Tathāgata's Dharma wheel enters all languages and writings without abiding anywhere. Like written characters enter all affairs, all speech, all calculations, all worldly and transcendent places without abiding; the Tathāgata's voice is also like this, entering all places, all beings, all dharmas, all actions, and all results without abiding.

All the various languages of sentient beings are not separate from the Tathāgata's Dharma wheel. Why? Because the true nature of speech and sound is itself the Dharma wheel.

Buddhaputra! Bodhisattva-mahāsattvas should know the Tathāgata's turning of the Dharma wheel in this way.

「復次，佛子！菩薩摩訶薩欲知如來所轉法輪，應知如來法輪所出生處。何等為如來法輪所出生處？佛子！如來隨一切眾生心行欲樂無量差別，出若干音聲而轉法輪。佛子！如來、應、正等覺有三昧，名：究竟無礙無畏，入此三昧已，於成正覺一一身、一一口，各出一切眾生數等言音，一一音中眾音具足，各各差別而轉法輪，令一切眾生皆生歡喜。能如是知轉法輪者，當知此人則為隨順一切佛法；不如是知，則非隨順。佛子！諸菩薩摩訶薩應如是知佛轉法輪，普入無量眾生界故。」

Furthermore, Buddhaputra! If a bodhisattva-mahāsattva wishes to know the Dharma wheel turned by the Tathāgata, they should know the source from which the Tathāgata's Dharma wheel arises. What is the source of the Tathāgata's Dharma wheel? Buddhaputra! The Tathāgata, following the countless different mental actions and desires of all sentient beings, emits various sounds to turn the Dharma wheel.

Buddhaputra! The Tathāgata, Worthy One, Perfectly Enlightened One has a samadhi called "Ultimate Unobstructed Fearlessness." Having entered this samadhi, from each body and each mouth upon attaining perfect enlightenment, he emits sounds equal in number to all sentient beings. Within each sound, all sounds are complete, each distinct, turning the Dharma wheel, causing all sentient beings to give rise to joy. One who can know the turning of the Dharma wheel in this way should be known as following all Buddha Dharmas; one who does not know it thus is not following.

Buddhaputra! All bodhisattva-mahāsattvas should know the Buddha's turning of the Dharma wheel in this way, because it universally enters the realms of countless sentient beings.

爾時，普賢菩薩摩訶薩欲重明此義而說頌言：

At that time, the Great Bodhisattva-Mahāsattva Samantabhadra, wishing to further clarify this meaning, spoke verses saying:

如來法輪無所轉，　　 三世無起亦無得，　 譬如文字無盡時，　　 十力法輪亦如是。

The Tathāgata's Dharma wheel has nothing to turn, No arising or attainment in the three times, Like when letters are endless, The Ten Powers' Dharma wheel is also thus.　

如字普入而無至，　　 正覺法輪亦復然，　 入諸言音無所入，　　 能令眾生悉歡喜。

As letters universally enter yet do not arrive, The Perfect Enlightenment's Dharma wheel is also so, Entering all speech sounds without entering anything, Able to make all beings rejoice.　

佛有三昧名究竟，　　 入此定已乃說法，　 一切眾生無有邊，　　 普出其音令悟解。

The Buddha has a samadhi named "Ultimate", Entering this concentration, he then expounds the Dharma, All sentient beings are without limit, He universally emits his sound causing them to understand.　

一一音中復更演，　　 無量言音各差別，　 於世自在無分別，　　 隨其欲樂普使聞。　

Within each sound, he further expounds, Countless speech sounds, each different, In the world, self-mastered without discrimination, According to their desires, he universally causes them to hear.

文字不從內外出，　　 亦不失壞無積聚，　 而為眾生轉法輪，　　 如是自在甚奇特。

Letters do not come from inside or outside, Nor are they destroyed or accumulated, Yet for sentient beings he turns the Dharma wheel, Such self-mastery is most extraordinary.

The Parinirvāṇa of the Tathāgata

「佛子！菩薩摩訶薩應云何知如來、應、正等覺般涅槃？佛子！菩薩摩訶薩欲知如來大涅槃者，當須了知根本自性。如真如涅槃，如來涅槃亦如是；如實際涅槃，如來涅槃亦如是；如法界涅槃，如來涅槃亦如是；如虛空涅槃，如來涅槃亦如是；如法性涅槃，如來涅槃亦如是；如離欲際涅槃，如來涅槃亦如是；如無相際涅槃，如來涅槃亦如是；如我性際涅槃，如來涅槃亦如是；如一切法性際涅槃，如來涅槃亦如是；如真如際涅槃，如來涅槃亦如是。何以故？涅槃無生無出故；若法無生無出，則無有滅。佛子！如來不為菩薩說諸如來究竟涅槃，亦不為彼示現其事。何以故？為欲令見一切如來常住其前，於一念中見過去、未來一切諸佛色相圓滿皆如現在，亦不起二、不二想。何以故？菩薩摩訶薩永離一切諸想著故。佛子！諸佛如來為令眾生生欣樂故，出現於世；欲令眾生生戀慕故，示現涅槃；而實如來無有出世，亦無涅槃。何以故？如來常住清淨法界，隨眾生心示現涅槃。佛子！譬如日出，普照世間，於一切淨水器中影無不現，普遍眾處而無來往，或一器破便不現影。佛子！於汝意云何，彼影不現為日咎不？」答言：「不也。但由器壞，非日有咎。」「佛子！如來智日亦復如是，普現法界無前無後，一切眾生淨心器中佛無不現，心器常淨常見佛身，若心濁器破則不得見。佛子！若有眾生應以涅槃而得度者，如來則為示現涅槃，而實如來無生、無歿、無有滅度。佛子！譬如火大，於一切世間能為火事，或時一處其火息滅。於意云何，豈一切世間火皆滅耶？」答言：「不也。」「佛子！如來、應、正等覺亦復如是，於一切世界施作佛事，或於一世界能事已畢示入涅槃，豈一切世界諸佛如來悉皆滅度？佛子！菩薩摩訶薩應如是知如來、應、正等覺大般涅槃。

Buddhaputra! How should a bodhisattva mahāsattva understand the parinirvāṇa of the Tathāgata, Worthy One, Perfectly Enlightened One? Buddhaputra! If a bodhisattva mahāsattva wishes to know the great nirvāṇa of the Tathāgata, they should understand its fundamental nature. As true suchness is nirvāṇa, so is the Tathāgata's nirvāṇa; as ultimate reality is nirvāṇa, so is the Tathāgata's nirvāṇa; as the dharma realm is nirvāṇa, so is the Tathāgata's nirvāṇa; as empty space is nirvāṇa, so is the Tathāgata's nirvāṇa; as the nature of dharmas is nirvāṇa, so is the Tathāgata's nirvāṇa; as the limit of desirelessness is nirvāṇa, so is the Tathāgata's nirvāṇa; as the limit of signlessness is nirvāṇa, so is the Tathāgata's nirvāṇa; as the limit of self-nature is nirvāṇa, so is the Tathāgata's nirvāṇa; as the limit of the nature of all dharmas is nirvāṇa, so is the Tathāgata's nirvāṇa; as the limit of true suchness is nirvāṇa, so is the Tathāgata's nirvāṇa. Why? Because nirvāṇa has no birth and no arising; if a dharma has no birth and no arising, then it has no cessation.

Buddhaputra! The Tathāgata does not explain the ultimate nirvāṇa of all Tathāgatas to bodhisattvas, nor does he demonstrate it to them. Why? To enable them to see all Tathāgatas constantly present before them, to see in a single thought all the Buddhas of the past and future with their form characteristics fully complete, just like those of the present, without giving rise to notions of duality or non-duality. Why? Because bodhisattva mahāsattvas have eternally abandoned all notions and attachments.

Buddhaputra! All Buddhas and Tathāgatas appear in the world to bring joy and delight to sentient beings; they demonstrate nirvāṇa to create longing in sentient beings. In reality, the Tathāgata neither appears in the world nor enters nirvāṇa. Why? Because the Tathāgata constantly abides in the pure dharma realm, demonstrating nirvāṇa according to the minds of sentient beings.

Buddhaputra! It is like the sun rising and illuminating the world, its reflection appearing in all vessels of pure water, pervading all places without coming or going. If one vessel breaks, the reflection does not appear. Buddhaputra! What do you think, is it the sun's fault that the reflection does not appear?" The answer is, "No, it is because the vessel is broken, not the sun's fault."

"Buddhaputra! The Tathāgata's wisdom sun is also like this, universally manifesting in the dharma realm without before or after. In the pure mind-vessels of all sentient beings, the Buddha appears without exception. If the mind-vessel is always pure, one always sees the Buddha's body. If the mind is turbid and the vessel broken, then one cannot see.

Buddhaputra! If there are sentient beings who should be liberated through nirvāṇa, the Tathāgata demonstrates nirvāṇa for them. In reality, the Tathāgata has no birth, no death, and no passing away. Buddhaputra! It is like the great fire element, which can perform fire functions in all worlds, but may be extinguished in one place. What do you think, does this mean that fire in all worlds is extinguished?" The answer is, "No."

"Buddhaputra! The Tathāgata, Worthy One, Perfectly Enlightened One is also like this. He performs Buddha-work in all world systems, and may demonstrate entering nirvāṇa in one world system when his work is completed. Does this mean that all Buddhas and Tathāgatas in all world systems have passed away? Buddhaputra! This is how a bodhisattva mahāsattva should understand the great parinirvāṇa of the Tathāgata, Worthy One, Perfectly Enlightened One."

「復次，佛子！譬如幻師善明幻術，以幻術力，於三千大千世界一切國土、城邑、聚落示現幻身，以幻力持經劫而住；然於餘處，幻事已訖，隱身不現。佛子！於汝意云何，彼大幻師豈於一處隱身不現，便一切處皆隱滅耶？」答言：「不也。」「佛子！如來、應、正等覺亦復如是，善知無量智慧方便種種幻術，於一切法界普現其身，持令常住盡未來際；或於一處，隨眾生心，所作事訖，示現涅槃。豈以一處示入涅槃，便謂一切悉皆滅度？佛子！菩薩摩訶薩應如是知如來、應、正等覺大般涅槃。

Furthermore, Buddhaputra! It is like a magician skilled in magic arts who, through the power of magic, manifests illusory bodies in all countries, cities, and villages throughout the three thousand great thousand world systems, sustaining them for eons through magical power. Yet in other places, when the magic is finished, the body disappears and is not seen. Buddhaputra! What do you think? If that great magician disappears and is not seen in one place, does it mean he has vanished from all places?

The answer is, "No."

Buddhaputra! The Tathagata, Worthy One, Perfectly Enlightened One is also like this. He skillfully knows countless wisdom methods and various magical techniques, universally manifesting his body throughout all dharma realms, sustaining it to abide constantly until the end of future eons. Or in one place, according to the minds of beings, when his work is finished, he demonstrates entering nirvana. How could demonstrating entering nirvana in one place mean that he has passed away in all places? Buddhaputra! Bodhisattva-mahasattvas should understand the great parinirvana of the Tathagata, Worthy One, Perfectly Enlightened One in this way.

「復次，佛子！如來、應、正等覺示涅槃時，入不動三昧；入此三昧已，於一一身各放無量百千億那由他大光明，一一光明各出阿僧祇蓮華，一一蓮華各有不可說妙寶華蘂，一一華蘂有師子座，一一座上皆有如來結跏趺坐，其佛身數正與一切眾生數等，皆具上妙功德莊嚴，從本願力之所生起。若有眾生善根熟者，見佛身已，則皆受化。然彼佛身，盡未來際究竟安住，隨宜化度一切眾生未曾失時。佛子！如來身者，無有方處，非實非虛，但以諸佛本誓願力，眾生堪度則便出現。菩薩摩訶薩應如是知如來、應、正等覺大般涅槃。佛子！如來住於無量無礙究竟法界、虛空界，真如法性無生無滅及以實際，為諸眾生隨時示現；本願持故，無有休息，不捨一切眾生、一切剎、一切法。」

Furthermore, Buddhaputra! When the Tathagata, Worthy One, Perfectly Enlightened One demonstrates entering nirvana, he enters the Immovable Samadhi. Having entered this samadhi, from each body he emits countless hundreds of thousands of billions of nayutas of great light rays. From each light ray emerge innumerable lotus flowers. Each lotus flower has unspeakable numbers of wondrous jeweled flower stamens. On each flower stamen is a lion throne, and on each throne sits a Tathagata in full lotus posture. The number of Buddha bodies is exactly equal to the number of all sentient beings. All are adorned with supreme and wondrous merits, arising from the power of their original vows.

If there are sentient beings whose good roots have matured, upon seeing the Buddha's body, they are all transformed. Yet those Buddha bodies ultimately abide until the end of future time, appropriately transforming and liberating all sentient beings without ever missing the right time. Buddhaputra! The Tathagata's body has no location, is neither real nor unreal, but by the power of all Buddhas' original vows, it appears when beings are ready to be liberated. Bodhisattva-mahasattvas should understand the great parinirvana of the Tathagata, Worthy One, Perfectly Enlightened One in this way.

Buddhaputra! The Tathagata abides in the boundless, unobstructed, ultimate Dharma realm and space realm, in the true suchness of the Dharma nature which is unborn and unceasing, and in true reality. He manifests for all sentient beings according to the appropriate time. Sustained by his original vow, he never rests, never abandoning any sentient being, any world, or any dharma.

爾時，普賢菩薩摩訶薩欲重明此義而說頌言：

At that time, Bodhisattva-Mahasattva Samantabhadra, wishing to further clarify this meaning, spoke verses saying:

如日舒光照法界，　　 器壞水漏影隨滅；　 最勝智日亦如是，　　 眾生無信見涅槃。　

Like the sun spreading light illuminating the Dharma realm, When the vessel breaks and water leaks, the reflection disappears; The supreme wisdom sun is also like this, Beings without faith see it as nirvana.

如火世間作火事，　　 於一城邑或時息；　 人中最勝遍法界，　　 化事訖處示終盡。　

As fire performs fire's function in the world, In one city it may cease at times; The Supreme One among humans pervades the Dharma realm, Where transformation is complete, he shows his final end.

幻師現身一切剎，　　 能事畢處則便謝；　 如來化訖亦復然，　　 於餘國土常見佛。　

A magician manifests bodies in all lands, When his work is done, he then disappears; So too when the Tathagata's transformation is complete, In other lands Buddha is always seen.

佛有三昧名不動，　　 化眾生訖入此定，　 一念身放無量光，　　 光出蓮華華有佛。　

Buddha has a samadhi called "Immovable", When transforming beings is done, he enters this concentration, In one thought his body emits countless lights, Lights produce lotus flowers, and in the flowers are Buddhas.

佛身無數等法界，　　 有福眾生所能見，　 如是無數一一身，　　 壽命莊嚴皆具足。　

Buddha bodies are countless, equal to the Dharma realm, Beings with merit are able to see them, Each of these countless bodies Is complete in lifespan and adornments.

如無生性佛出興，　　 如無滅性佛涅槃，　 言辭譬諭悉皆斷，　　 一切義成無與等。

Like the nature of non-arising, Buddha appears; Like the nature of non-ceasing, Buddha enters nirvana, All words and analogies are cut off, All meanings are accomplished, nothing can compare.

Good Roots Planted

「佛子！菩薩摩訶薩應云何知於如來、應、正等覺見聞親近所種善根？佛子！菩薩摩訶薩應知於如來所見聞親近所種善根皆悉不虛，出生無盡覺慧故，離於一切障難故，決定至於究竟故，無有虛誑故，一切願滿故，不盡有為行故，隨順無為智故，生諸佛智故，盡未來際故，成一切種勝行故，到無功用智地故。佛子！譬如丈夫，食少金剛，終竟不消，要穿其身，出在於外。何以故？金剛不與肉身雜穢而同止故。於如來所種少善根亦復如是，要穿一切有為諸行煩惱身過，到於無為究竟智處。何以故？此少善根不與有為諸行煩惱而共住故。佛子！假使乾草積同須彌，投火於中如芥子許，必皆燒盡。何以故？火能燒故。於如來所種少善根亦復如是，必能燒盡一切煩惱，究竟得於無餘涅槃。何以故？此少善根性究竟故。佛子！譬如雪山有藥王樹，名曰：善見。若有見者，眼得清淨；若有聞者，耳得清淨；若有嗅者，鼻得清淨；若有嘗者，舌得清淨；若有觸者，身得清淨；若有眾生取彼地土，亦能為作除病利益。佛子！如來、應、正等覺無上藥王亦復如是，能作一切饒益眾生。若有得見如來色身，眼得清淨；若有得聞如來名號，耳得清淨；若有得嗅如來戒香，鼻得清淨；若有得嘗如來法味，舌得清淨，具廣長舌，解語言法；若有得觸如來光者，身得清淨，究竟獲得無上法身；若於如來生憶念者，則得念佛三昧清淨；若有眾生供養如來所經土地及塔廟者，亦具善根，滅除一切諸煩惱患，得賢聖樂。佛子！我今告汝，設有眾生見聞於佛，業障纏覆不生信樂，亦種善根無空過者，乃至究竟入於涅槃。佛子！菩薩摩訶薩應如是知於如來所見聞親近所種善根，悉離一切諸不善法，具足善法。

Buddhaputra! How should bodhisattva-mahāsattvas understand the good roots planted by seeing, hearing, and drawing near to the Tathāgata, the Worthy One, the Perfectly Enlightened One? Buddhaputra! Bodhisattva-mahāsattvas should know that the good roots planted by seeing, hearing, and drawing near to the Tathāgata are all not in vain, because:

• They give rise to inexhaustible awakened wisdom
• They remove all obstacles and difficulties
• They definitely lead to the ultimate goal
• They are without falsehood
• They fulfill all vows
• They do not exhaust conditioned activities
• They accord with unconditioned wisdom
• They give birth to the wisdom of all Buddhas
• They extend to the end of future time
• They accomplish all kinds of superior practices
• They reach the stage of effortless wisdom

Buddhaputra! It is like a person who eats a small amount of vajra. It will never be digested but will inevitably pierce through the body and come out. Why? Because vajra cannot coexist with the impurities of the flesh body. Similarly, even a small good root planted with the Tathāgata will inevitably pierce through all conditioned activities and afflictions of the body, reaching the place of ultimate unconditioned wisdom. Why? Because this small good root does not coexist with conditioned activities and afflictions.

Buddhaputra! Suppose dry grass were piled as high as Mount Sumeru, and a spark the size of a mustard seed were thrown into it. It would all be burned up. Why? Because fire has the nature of burning. Similarly, even a small good root planted with the Tathāgata will inevitably burn up all afflictions and ultimately attain nirvana without remainder. Why? Because the nature of this small good root is ultimate.

Buddhaputra! It is like on the snow mountain there is a medicinal king tree called Good Vision. If one sees it, one's eyes become pure; if one hears it, one's ears become pure; if one smells it, one's nose becomes pure; if one tastes it, one's tongue becomes pure; if one touches it, one's body becomes pure. If beings take the soil from that place, it can also benefit them by removing illnesses.

Buddhaputra! The Tathāgata, Worthy One, Perfectly Enlightened One, the unsurpassed medicinal king, is also like this, able to benefit all sentient beings:

• If one sees the Tathāgata's form body, one's eyes become pure
• If one hears the Tathāgata's name, one's ears become pure
• If one smells the Tathāgata's fragrance of precepts, one's nose becomes pure
• If one tastes the Tathāgata's Dharma flavor, one's tongue becomes pure, gains a broad and long tongue, and understands the Dharma of languages
• If one touches the Tathāgata's light, one's body becomes pure, ultimately attaining the unsurpassed Dharma body
• If one gives rise to mindfulness of the Tathāgata, one attains the pure Buddha-recollection samādhi
• If beings make offerings to the land where the Tathāgata has passed or to his stupas and temples, they also plant good roots, eliminate all afflictions and illnesses, and attain the joy of the noble ones

Buddhaputra! I tell you now, even if there are beings who see or hear the Buddha but, due to karmic obstructions, do not give rise to faith and joy, they still plant good roots that will not be in vain, and they will ultimately enter nirvana.

Buddhaputra! Bodhisattva-mahāsattvas should understand in this way that the good roots planted by seeing, hearing, and drawing near to the Tathāgata are all free from unwholesome dharmas and replete with wholesome dharmas.

「佛子！如來以一切譬諭說種種事，無有譬諭能說此法。何以故？心智路絕，不思議故。諸佛菩薩但隨眾生心，令其歡喜，為說譬諭，非是究竟。佛子！此法門名為：如來祕密之處，名：一切世間所不能知，名：入如來印，名：開大智門，名：示現如來種性，名：成就一切菩薩，名：一切世間所不能壞，名：一向隨順如來境界，名：能！淨一切諸眾生界，名：演說如來根本實性不思議究竟法。佛子！此法門，如來不為餘眾生說，唯為趣向大乘菩薩說，唯為乘不思議乘菩薩說；此法門不入一切餘眾生手，唯除諸菩薩摩訶薩。佛子！譬如轉輪聖王所有七寶，因此寶故顯示輪王，此寶不入餘眾生手，唯除第一夫人所生太子，具足成就聖王相者。若轉輪王無此太子具眾德者，王命終後，此諸寶等於七日中悉皆散滅。佛子！此經珍寶亦復如是，不入一切餘眾生手，唯除如來法王真子，生如來家，種如來相諸善根者。佛子！若無此等佛之真子，如是法門不久散滅。何以故？一切二乘不聞此經，何況受持、讀誦、書寫、分別解說！唯諸菩薩乃能如是。是故，菩薩摩訶薩聞此法門應大歡喜，以尊重心恭敬頂受。何以故？菩薩摩訶薩信樂此經，疾得阿耨多羅三藐三菩提故。佛子！設有菩薩於無量百千億那由他劫行六波羅蜜，修習種種菩提分法。若未聞此如來不思議大威德法門，或時聞已不信、不解、不順、不入，不得名為真實菩薩，以不能生如來家故。若得聞此如來無量不可思議無障無礙智慧法門，聞已信解，隨順悟入，當知此人生如來家，隨順一切如來境界，具足一切諸菩薩法，安住一切種智境界，遠離一切諸世間法，出生一切如來所行，通達一切菩薩法性，於佛自在心無疑惑，住無師法，深入如來無礙境界。佛子！菩薩摩訶薩聞此法已，則能以平等智知無量法，則能以正直心離諸分別，則能以勝欲樂現見諸佛，則能以作意力入平等虛空界，則能以自在念行無邊法界，則能以智慧力具一切功德，則能以自然智離一切世間垢，則能以菩提心入一切十方網，則能以大觀察知三世諸佛同一體性，則能以善根迴向智普入如是法，不入而入；不於一法而有攀緣，恒以一法觀一切法。佛子！菩薩摩訶薩成就如是功德，少作功力，得無師自然智。」

Buddhaputra! The Tathāgata uses all kinds of analogies to explain various matters, but there is no analogy that can fully explain this Dharma. Why? Because it is beyond the path of mind and intellect, inconceivable. All Buddhas and Bodhisattvas only use analogies according to the minds of sentient beings to make them happy, but these are not ultimate.

Buddhaputra! This Dharma door is called: the secret place of the Tathāgata, that which all worlds cannot know, entering the Tathāgata's seal, opening the door of great wisdom, manifesting the Tathāgata's lineage, perfecting all bodhisattvas, that which all worlds cannot destroy, single-mindedly following the Tathāgata's realm, able to purify the realms of all sentient beings, expounding the inconceivable ultimate Dharma of the Tathāgata's fundamental true nature.

Buddhaputra! The Tathāgata does not expound this Dharma door for other sentient beings, but only for bodhisattvas inclined towards the Great Vehicle, only for bodhisattvas riding the inconceivable vehicle. This Dharma door does not fall into the hands of any other sentient beings, except for the bodhisattva-mahāsattvas.

Buddhaputra! It is like the seven treasures of a wheel-turning sage king, which reveal the wheel-turning king because of these treasures. These treasures do not fall into the hands of other sentient beings, except for the crown prince born of the first queen who fully possesses the characteristics of a sage king. If the wheel-turning king has no such virtuous crown prince, after the king's death, all these treasures will disappear within seven days.

Buddhaputra! The precious treasure of this sutra is also like this. It does not fall into the hands of any other sentient beings, except for the true children of the Tathāgata, the Dharma King, born in the Tathāgata's family, who have planted good roots with the Tathāgata's characteristics. Buddhaputra! If there were no such true children of the Buddha, this Dharma door would soon disappear. Why? Because all those of the two vehicles do not hear this sutra, let alone receive, uphold, read, recite, write, or explain it! Only the bodhisattvas can do so.

Therefore, when bodhisattva-mahāsattvas hear this Dharma door, they should greatly rejoice and respectfully receive it with reverence. Why? Because bodhisattva-mahāsattvas who have faith and delight in this sutra will quickly attain anuttara-samyak-sambodhi.

Buddhaputra! Suppose there is a bodhisattva who practices the six pāramitās and cultivates various factors of enlightenment for countless hundreds of thousands of billions of nayutas of kalpas. If they have not heard this inconceivable Dharma door of the Tathāgata's great majestic virtue, or if they have heard it but do not believe, understand, follow, or enter it, they cannot be called true bodhisattvas, because they cannot be born in the Tathāgata's family.

If they hear this immeasurable, inconceivable, unobstructed, and unhindered wisdom Dharma door of the Tathāgata, and upon hearing it, believe, understand, follow, and enter it, know that such a person is born in the Tathāgata's family, follows all the Tathāgata's realms, is replete with all bodhisattva dharmas, abides in the realm of all-knowledge, is far removed from all worldly dharmas, gives birth to all the Tathāgata's practices, penetrates all bodhisattva dharma-natures, has no doubts about the Buddha's self-mastery, dwells in the teacherless Dharma, and deeply enters the Tathāgata's unobstructed realm.

Buddhaputra! After hearing this Dharma, the bodhisattva-mahāsattva can know countless dharmas with equal wisdom, can leave all discriminations with an upright mind, can directly see all Buddhas with superior aspiration, can enter the equal realm of empty space with the power of attention, can practice the boundless Dharma realm with sovereign mindfulness, can possess all merits with the power of wisdom, can leave all worldly defilements with spontaneous wisdom, can enter all ten directions' nets with bodhicitta, can know the same essential nature of all Buddhas of the three times with great observation, and can universally enter such dharmas with the wisdom of dedicating good roots, entering without entering, not clinging to any single dharma, always observing all dharmas through one dharma.

Buddhaputra! The bodhisattva-mahāsattva who accomplishes such merits, with little effort, attains the teacherless spontaneous wisdom.

爾時，普賢菩薩欲重明此義而說頌言：

At that time, Bodhisattva Samantabhadra, wishing to further clarify this meaning, spoke verses saying:

見聞供養諸如來，　　 所得功德不可量，　 於有為中終不盡，　　 要滅煩惱離眾苦。　

Seeing, hearing, and making offerings to all Tathagatas, The merits gained are immeasurable, In the realm of the conditioned, they never exhaust, They must extinguish afflictions and leave all suffering.

譬人吞服少金剛，　　 終竟不消要當出；　 供養十力諸功德，　　 滅惑必至金剛智。　

Like a person who swallows a small vajra, It will never be digested and must come out; The merits of making offerings to the Ten Powers Will eliminate delusions and surely reach vajra wisdom.

如乾草積等須彌，　　 投芥子火悉燒盡；　 供養諸佛少功德，　　 必斷煩惱至涅槃。

Like a pile of dry grass as high as Mount Sumeru, A mustard seed-sized fire will burn it all; A small merit from making offerings to all Buddhas Will surely cut off afflictions and reach nirvana.　

雪山有藥名善見，　　 見聞嗅觸消眾疾；　 若有見聞於十力，　　 得勝功德到佛智。」

In the snow mountains there is a medicine called Good Vision, Seeing, hearing, smelling, or touching it cures all illnesses; If one sees or hears of the Ten Powers, One gains supreme merit and reaches Buddha wisdom.

爾時，佛神力故，法如是故，十方各有十不可說百千億那由他世界六種震動，所謂：東涌西沒，西涌東沒，南涌北沒，北涌南沒，邊涌中沒，中涌邊沒。十八相動，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。雨出過諸天一切華雲、一切蓋雲、幢雲、幡雲、香雲、鬘雲、塗香雲、莊嚴具雲、大光明摩尼寶雲、諸菩薩讚歎雲、不可說菩薩各差別身雲，雨成正覺雲、嚴淨不思議世界雲，雨如來言語音聲雲，充滿無邊法界。如此四天下，如來神力如是示現，令諸菩薩皆大歡喜；周遍十方一切世界，悉亦如是。

At that time, due to the Buddha's spiritual power and the nature of the Dharma, in each of the ten directions, there were ten ineffable hundreds of thousands of billions of nayutas of worlds experiencing six kinds of quaking, namely: the east rising and the west sinking, the west rising and the east sinking, the south rising and the north sinking, the north rising and the south sinking, the periphery rising and the center sinking, the center rising and the periphery sinking. There were eighteen characteristics of movement, namely: moving, universally moving, equally and universally moving; rising, universally rising, equally and universally rising; surging, universally surging, equally and universally surging; quaking, universally quaking, equally and universally quaking; roaring, universally roaring, equally and universally roaring; striking, universally striking, equally and universally striking.

It rained clouds surpassing all heavens: all flower clouds, all canopy clouds, banner clouds, pennant clouds, fragrance clouds, garland clouds, perfume clouds, ornament clouds, great light-emitting mani jewel clouds, clouds of bodhisattvas' praises, clouds of ineffable numbers of bodhisattvas with various distinct bodies, clouds of attaining perfect enlightenment, clouds of purifying inconceivable worlds, and clouds of the Tathagata's speech and voice, filling the boundless Dharma realm.

As in these four continents, the Tathagata's spiritual power manifested in this way, causing all bodhisattvas to greatly rejoice; throughout all worlds in the ten directions, it was also like this.

是時，十方各過八十不可說百千億那由他佛剎微塵數世界外，各有八十不可說百千億那由他佛剎微塵數如來，同名：普賢，皆現其前而作是言：

At that time, beyond eighty ineffable hundreds of thousands of billions of nayutas of buddha-kṣetras' atoms number of worlds in each of the ten directions, there were eighty ineffable hundreds of thousands of billions of nayutas of buddha-kṣetras' atoms number of Tathāgatas, all named Samantabhadra, who appeared before them and said:

「善哉！佛子！乃能承佛威力，隨順法性，演說如來出現不思議法。佛子！我等十方八十不可說百千億那由他佛剎微塵數同名諸佛皆說此法；如我所說，十方世界一切諸佛亦如是說。佛子！今此會中，十萬佛剎微塵數菩薩摩訶薩，得一切菩薩神通三昧；我等皆與授記，一生當得阿耨多羅三藐三菩提。佛剎微塵數眾生，發阿耨多羅三藐三菩提心；我等亦與授記，於當來世經不可說佛剎微塵數劫，皆得成佛，同號：佛殊勝境界。我等為令未來諸菩薩聞此法故，皆共護持。如此四天下所度眾生，十方百千億那由他無數無量，乃至不可說不可說法界虛空等一切世界中所度眾生，皆亦如是。」

Excellent, Buddhaputra! You have been able to receive the Buddha's majestic power, follow the nature of the Dharma, and expound the inconceivable Dharma of the Tathagata's appearance. Buddhaputra! We, the Buddhas of the same name numbering as many as the atoms in eighty ineffable hundreds of thousands of billions of nayutas of buddha-kṣetras in the ten directions, all expound this Dharma. As I have spoken, all Buddhas in the ten directions also speak thus.

Buddhaputra! In this assembly now, bodhisattva-mahāsattvas as numerous as the atoms in ten million buddha-kṣetras have attained all bodhisattva spiritual powers and samādhis. We have given them all predictions that they will attain anuttara-samyak-saṃbodhi in one lifetime. Sentient beings as numerous as the atoms in buddha-kṣetras have given rise to the anuttara-samyak-saṃbodhi mind. We have also given them predictions that in the future, after ineffable numbers of kalpas as numerous as the atoms in buddha-kṣetras, they will all become Buddhas with the same title: Buddha of Supreme Realm.

We all jointly protect and uphold this Dharma so that future bodhisattvas may hear it. Just as the sentient beings who are liberated in these four continents, in the ten directions, hundreds of thousands of billions of nayutas, countless, immeasurable, up to ineffable and ineffable Dharma realms and space-like all worlds, the sentient beings who are liberated are also like this.

爾時，十方諸佛威神力故，毘盧遮那本願力故，法如是故，善根力故，如來起智不越念故，如來應緣不失時故，隨時覺悟諸菩薩故，往昔所作無失壞故，令得普賢廣大行故，顯現一切智自在故，十方各過十不可說百千億那由他佛剎微塵數世界外，各有十不可說百千億那由他佛剎微塵數菩薩來詣於此，充滿十方一切法界，示現菩薩廣大莊嚴，放大光明網，震動一切十方世界，壞散一切諸魔宮殿，消滅一切諸惡道苦，顯現一切如來威德，歌詠讚歎如來無量差別功德法，普雨一切種種雨，示現無量差別身，領受無量諸佛法，以佛神力各作是言：

At that time, due to the majestic spiritual power of the Buddhas of the ten directions, the power of Vairocana's original vow, the nature of the Dharma being thus, the power of good roots, the Tathāgata's arising wisdom not transgressing mindfulness, the Tathāgata's responding to conditions without missing the right time, awakening all bodhisattvas according to the time, not losing or damaging what was done in the past, enabling the attainment of Samantabhadra's vast practices, and manifesting the self-mastery of omniscience, from beyond worlds as numerous as the atoms in ten ineffable hundreds of thousands of billions of nayutas of buddha-kṣetras in each of the ten directions, there came bodhisattvas as numerous as the atoms in ten ineffable hundreds of thousands of billions of nayutas of buddha-kṣetras.

They filled all the Dharma realms in the ten directions, demonstrating the vast adornments of bodhisattvas, emitting great nets of light, shaking all worlds in the ten directions, destroying all the palaces of Māras, eliminating all the sufferings of the evil destinies, manifesting the majestic virtues of all Tathāgatas, singing praises of the Tathāgata's countless different meritorious qualities and dharmas, universally raining all kinds of rain, manifesting countless different bodies, receiving the countless dharmas of all Buddhas, and by the Buddha's spiritual power, each said:

「善哉！佛子！乃能說此如來不可壞法。佛子！我等一切皆名：普賢，各從普光明世界普幢自在如來所而來於此，彼一切處亦說是法，如是文句，如是義理，如是宣說，如是決定，皆同於此，不增不減。我等皆以佛神力故，得如來法故，來詣此處為汝作證。如我來此，十方等虛空遍法界一切世界諸四天下亦復如是。」

Excellent, Buddhaputra! You have been able to expound this indestructible Dharma of the Tathāgata. Buddhaputra! We are all named Samantabhadra, each coming here from the Universal Light World of the Tathāgata Universal Banner of Sovereignty. In all those places, this Dharma is also expounded, with the same phrases, the same meanings, the same proclamations, and the same determinations, all identical to this, neither increasing nor decreasing. We have all come to this place by the Buddha's spiritual power and having attained the Tathāgata's Dharma, to bear witness for you. Just as I have come here, so too in the four continents of all worlds throughout the ten directions, equal to space and pervading the Dharma realm, it is also like this.

爾時，普賢菩薩承佛神力，觀察一切菩薩大眾，欲重明如來出現廣大威德，如來正法不可沮壞，無量善根皆悉不空，諸佛出世必具一切最勝之法，善能觀察諸眾生心，隨應說法未曾失時，生諸菩薩無量法光，一切諸佛自在莊嚴，一切如來一身無異，從本大行之所生起，而說頌言：

At that time, Bodhisattva Samantabhadra, empowered by the Buddha's spiritual power, observed the great assembly of all bodhisattvas. Wishing to further elucidate the vast and majestic virtue of the Tathāgata's appearance, [he reflected that] the Tathāgata's true Dharma cannot be destroyed, countless good roots are not in vain, all Buddhas who appear in the world necessarily possess all the supreme dharmas, they can skillfully observe the minds of all sentient beings, expound the Dharma according to what is appropriate without ever missing the right time, give rise to immeasurable Dharma light for all bodhisattvas, [manifest] the sovereign adornments of all Buddhas, [understand that] all Tathāgatas have no difference in their single body, and [know that this] arises from their original great practices. He then spoke verses, saying:

一切如來諸所作，　　 世間譬諭無能及，　 為令眾生得悟解，　　 非諭為諭而顯示。　

All the actions of the Tathagatas, No worldly analogy can match, To enable beings to understand, Non-analogies are used as analogies to demonstrate.

如是微密甚深法，　　 百千萬劫難可聞；　 精進智慧調伏者，　　 乃得聞此祕奧義。

Such subtle and profound Dharma, Is difficult to hear in hundreds of thousands of millions of kalpas; Those who are diligent, wise, and well-disciplined, Can hear this secret and profound meaning.　

若聞此法生欣慶，　　 彼曾供養無量佛，　 為佛加持所攝受，　　 人天讚歎常供養。

If one hears this Dharma and rejoices, They have made offerings to countless Buddhas in the past, Are blessed and embraced by the Buddhas, And constantly praised and offered to by humans and devas.　

此為超世第一財，　　 此能救度諸群品，　 此能出生清淨道，　　 汝等當持莫放逸。」

This is the supreme wealth transcending the world, This can save and liberate all beings, This can give rise to the pure path, You should uphold it and not be negligent.