RAŚMISAMANTAMUKTA-NIRDEŚA SŪTRA 出現光明經
Translated from the Chinese by M. C. Owens 歐文譯 LOTUS UNDERGROUND
For the benefit of all sentient beings 為了所有眾生的利
Introduction
This translation was made from the Chinese translation of the Raśmisamantamukta-nirdeśa Sūtra found in the the Mahāratnakūṭa Sūtra collection done by Bodhiruci in the 8th Century. See Taishō shinshū daizōkyō, no. 310, sutra 11.
出現光明會
Raśmisamantamukta-nirdeśa Sūtra / Manifestation of Lights
大唐 三藏 菩提流志 奉 詔譯
Translated from the Chinese of Bodhiruci
如是我聞：
Thus have I heard:
一時佛在王舍城耆闍崛山，與大比丘眾五百人俱，一切皆悉得大自在；復有八十那由他菩薩摩訶薩，皆是一生補處，彌勒菩薩而為上首；復有四十那由他諸大菩薩，文殊師利法王子等而為上首。
Once the Buddha was in Rajagrha, on Mount Grdhrakuta, accompanied by 500 great bhikshus, all of whom had fully achieved great freedom. There were also eighty nayutas of bodhisattva mahasattvas, all a lifetime away from [reaching buddhahood], headed by Maitreya Bodhisatta. There were also forty nayutas of other great bodhisattvas, headed by Manjusri Dharma Prince and others.
爾時會中有一童子名為月光即從座起偏袒右肩，右膝著地頂禮佛足，合掌恭敬而白佛言：「世尊！如來往昔修何等業，能得如是決定光明、攝取光明、發起光明、顯現光明、種種色光明、無雜色光明、狹小光明、廣大光明、清淨光明、遍清淨光明、無垢光明、極無垢光明、離垢光明、漸增長光明、鮮淨光明、極鮮淨光明、無邊光明、極無邊光明、無量光明、極無量光明、無數量光明、極無數量光明、速疾光明、極速疾光明、無住光明、無處光明、熾盛光明、照曜光明、愛樂光明、到彼岸光明、無能障光明、不動光明、正直光明、住無邊處光明、色相光明、種種色相光明、無量色相光明、青黃赤白色相光明、紅色相光明、頗梨色相光明、虛空色相光明，如是等種種光明，一一皆與五色光明和合顯現，乃至青黃赤白等事，一一亦與無量無邊種種色光和合顯現？」
At that time, from among the assembly, a young boy known as Moonlight arouse from him seat and bared his right shoulder, knelt with his right knee on the ground and bowed down on the ground, his head at the Buddha's feet, then joined his palms and reverently said to the Buddha, "World Honored One! What karmic actions does the Thus Come One practice in order to be able to attain such certain/decided light as this: Embracing Light, Generating Light, manifesting light, all kinds of colors of lights, indistinguishable light, narrow light, broad light, pure light, universal pure light, undefiled light, most undefiled light, stainless light, gradually increasing light, sparkling pure light, the most sparkling pure light, boundless light, most boundless light, immeasurable light, most immeasurable light, measureless [infinite] light, most measureless light, swift light, most swift light, non-abiding light, Light of No Abode [location], blazing light, illuminating light, Delightful Light, Light that reaches the other shore, unable to be obstructed light [unimpeded], immovable light, straightforward light, light that abides in infinitude, colored light (色相), all kinds of colors of lights, measureless colors of lights, blue, yellow, red, white colored light; Red colored light, Crystalline Colored Light, 'space' colored light; all kinds of lights such as this, each one intermingling with the Lights of the Five Colors, and the blue, the yellow, red, white, and so forth, each one appears mixed with innumerable, boundless different kinds of colored lights."
爾時世尊即為月光而說偈言：
Then the World Honored One replied to Moonlight in verse saying:
我以不思議， 善業因緣故， 遠離諸迷惑， 成就種種光。
1) It is due to inconceivable virtuous karmic action That I have been completely freed of confusion and have achieved all kinds of lights.
復以種種行， 安住於佛道， 以空無作慧， 而現和合光。
2) It is also due to all kinds of practices, abiding in the Way of the Buddhas,
By the wisdom of emptiness and non-doing, intermingled light emerges [is 'manifested'].
譬如外法中， 種種相差別， 於中空無我， 無作無心意。
3) It is like all external dharmas, differentiated by all kinds of characteristics,
when within they are empty thoughts, without self, action, or mind.
又如內身中， 空無我無作， 於中能示現， 種種諸音聲。
4) It is also like the internal body, empty too, without self, and without doer,
when within, able to manifest [bring forth] all kinds of sounds.
由如是無作， 現無邊色光， 隨其所意樂， 皆令得滿足。
5) Just as there is no doer, manifesting boundless [different] colored lights according to whatever delights the mind, causing it attain fulfillment.
或於一光中， 出生二種色， 各有上中下， 差別而顯現。
6) Or it is from a single light that two colors of light emerge,
Each with an upper, middle, and lower; differentiated is how they appear.
或於一光中， 出生三種色， 各有上中下， 差別而顯現。
7) Or it is from a single light that three colors of light emerge,
Each with an upper, middle, and lower; differentiated is how they appear.
或於一光中， 出生四種色， 各有上中下， 差別而顯現。
8) Or it is from a single light that four colors of light emerge,
Each with an upper, middle, and lower; differentiated is how they appear.
或於一光中， 出生五種色， 各有上中下， 從於淨業生。
9) Or it is from a single light that five colors of light emerge,
Each with an upper, middle, and lower; it is the result of pure karmic action that they arise.
或於一光中， 出生六種色， 各有上中下， 從於方便生。
10) Or it is from a single light that six colors of light emerge,
Each with an upper, middle, and lower; it is from Upaya [expedient means] that they arise.
或於一光中， 出生七種色， 各有上中下， 從於善業生。
11) Or it is from a single light that seven colors of light emerge,
Each with an upper, middle, and lower; it is from virtuous karmic action that they arise.
或於一光中， 出生八種色， 各有上中下， 從於勝善生。
12) Or it is from a single light that eight colors of light emerge,
Each with an upper, middle, and lower; it is from superior virtue that they arise.
或於一光中， 出生九種色， 各有上中下， 從於資糧生。
13) Or it is from a single light that nine colors of light emerge,
Each with an upper, middle, and lower; it is from saṃbhāra [supplies for body or soul, e.g. food, almsgiving, wisdom ] that they arise.
或於一光中， 出生十種色， 各有上中下， 從於布施生。
14) Or it is from a single light that ten colors of light emerge,
Each with an upper, middle, and lower; it is from Dana [generosity] that they arise.
或於一事中， 出生二十色， 各有上中下， 從於持戒生。
15) Or it is from a single thing that twenty colors of light emerge,
Each with an upper, middle, and lower; it is from Sila [morality] that they arise.
或於一事中， 出生三十色， 各有上中下， 從於忍辱生。
16) Or it is from a single thing that thirty colors of light emerge,
Each with an upper, middle, and lower; it is from ksanti [patience] that they arise.
或於一事中， 出生四十色， 各有上中下， 從於精進生。
17) Or it is from a single thing that forty colors of light emerge,
Each with an upper, middle, and lower; it is from Virya [determination] that they arise.
或於一事中， 出生五十色， 各有上中下， 從於禪定生。
18) Or it is from a single thing that fifty colors of light emerge,
Each with an upper, middle, and lower; it is from Dhyana [meditation] that they arise.
或於一事中， 出生六十色， 各有上中下， 從於智慧生。
19) Or it is from a single thing that sixty colors of light emerge,
Each with an upper, middle, and lower; it is from Prajna [wisdom] that they arise.
或於一事中， 出生七十色， 各有上中下， 從於慈心生。
20) Or it is from a single thing that seventy colors of light emerge,
Each with an upper, middle, and lower; it is from a kind heart [metta-citta] that they arise.
或於一事中， 出生八十色， 各有上中下， 從於悲心生。
21) Or it is from a single thing that eighty colors of light emerge,
Each with an upper, middle, and lower; it is from a compassionate heart [mind] that they arise.
或於一事中， 出生九十色， 各有上中下， 從於喜心生。
22) Or it is from a single thing that ninety colors of light emerge,
Each with an upper, middle, and lower; it is from a joyful heart that they arise.
或於一事中， 出生百種色， 各有上中下， 從於捨心生。
23) Or it is from a single thing that a hundred colors of light emerge,
Each with an upper, middle, and lower; it is from an unattached mind that they arise.
或於一事中， 出生千種色， 各有上中下， 從千功德生。
24) Or it is from a single thing that a thousand colors of light emerge,
Each with an upper, middle, and lower; it is from a thousand merits that they arise.
或於一事中， 出生萬種色， 各有上中下， 從福資糧生。
25) Or it is from a single thing that a ten-thousand colors of light emerge,
Each with an upper, middle, and lower; it is from the blessings of saṃbhāra that they arise.
或於一事中， 現一俱胝色， 各有上中下， 從於淨信生。
26) Or it is from a single thing that a koti of colors of light emerge,
Each with an upper, middle, and lower; it is from pure faith that they arise.
或於一事中， 現二俱胝色， 各有上中下， 從於隨喜生。
27) Or it is from a single thing that two koti of colors of light emerge,
Each with an upper, middle, and lower; it is from rejoicing in the welfare of others that they arise.
或於一事中， 現三俱胝色， 各有上中下， 從於輕安生。
28) Or it is from a single thing that three koti of colors of light emerge,
Each with an upper, middle, and lower; it is from praśrabdhi-saṃbodhyaṇga [Riddance of all grossness or weight of body or mind, so that they may be light, free, and at ease] that they arise.
或於一事中， 現四俱胝色， 各有上中下， 從尊重佛生。
29) Or it is from a single thing that four koti of colors of light emerge,
Each with an upper, middle, and lower; it is from honoring [seriously/many?] Buddha that they arise.
或於一事中， 現五俱胝色， 各有上中下， 從尊重法生。
30) Or it is from a single thing that five koti of colors of light emerge,
Each with an upper, middle, and lower; it is from honoring [seriously] the Dharma that they arise.
或於一事中， 現六俱胝色， 各有上中下， 從尊重僧生。
31) Or it is from a single thing that six koti of colors of light emerge,
Each with an upper, middle, and lower; it is from honoring [seriously] the Sangha that they arise.
或於一事中， 現七俱胝色， 各有上中下， 從尊重戒生。
32) Or it is from a single thing that seven koti of colors of light emerge,
Each with an upper, middle, and lower; it is from the honoring [seriously] the Discipline that they arise.
或於一事中， 現八俱胝色， 各有上中下， 從尊重定生。
33) Or it is from a single thing that eight koti of colors of light emerge,
Each with an upper, middle, and lower; it is from honoring [seriously] meditation that they arise.
或於一事中， 現九俱胝色， 各有上中下， 從普憐愍生。
34) Or it is from a single thing that nine koti of colors of light emerge,
Each with an upper, middle, and lower; it is from universal sympathy that they arise.
或於一事中， 現十俱胝色， 各有上中下， 從無放逸生。
35) Or it is from a single thing that ten koti of colors of light emerge,
Each with an upper, middle, and lower; it is from not being loose or slack [apramatta?] that they arise.
又從一毛孔， 所現諸光明， 彼光種種名， 今當為汝說。
36) Also, from a single hair pore, manifest all such lights, Lights with all kinds of names, of which I will now tell you
我有一光明， 名為雲淨照， 其光由積集， 無量善根生。
37) I have a light, known as Cloud of Pure Radiance, It's glow arises from the accumulation of immeasurable virtuous roots
以於往昔時， 見有眾生類， 種種多病惱， 皆生憐愍心，
38) In the past, seeing sentient beings
suffering from all kinds of afflictions, always gave rise to a sympathetic mind
給施諸醫藥， 令彼悉除愈， 以此因緣故， 得如是光明。
39) Giving them all medicines, causing them to restore their health,
As a consequence, I attained a light such as this.
我復有光明， 名為眼清淨， 以燈明施佛， 由是故得生。
40) I also have a light known as Pure eye,
It arose by offering lamp light to buddhas.
我復有光明， 名為耳清淨， 以音聲供養， 由是故得生。
41) I also have a light known as Pure Ear,
It arose by offering music [sounds].
我復有光明， 名為鼻清淨， 以香水供養， 由是故得生。
42) I also have a light known as Pure Nose,
It arose by offering scented fragrant waters.
我復有光明， 名為舌清淨， 以上味供養， 由是故得生。
43) I also have a light known as Pure Tongue,
It arose by offering excellent flavors.
我復有光明， 名為身清淨， 以衣服供養， 由是故得生。
44) I also have a light known as Pure Body,
It arose by offering raiment.
我復有光明， 名為心清淨， 於佛常信樂， 由是故得生。
45) I also have a light known as Pure Mind,
It arose from always having faith and delighting in the Buddha.
我復有光明， 名為色清淨， 綵畫於佛像， 由是故得生。
46) I also have a light known as Pure Form [Color, Rupa, Visible Form],
It arose from painting images of the Buddha.
我復有光明， 名為聲清淨， 於法常稱讚， 由是故得生。
47) I also have a light known as Pure Sound,
It arose from always praising the Dharma.
我復有光明， 名為香清淨， 於僧常恭敬， 由是故得生。
48) I also have a light known as Pure Scent
It arose from always praising the Sangha.
我復有光明， 名為味清淨， 隨意皆施與， 由是故得生。
49) I also have a light known as Pure Flavor
It arose from giving in accordance with the need.
我復有光明， 名為觸清淨， 以塗香供養， 由是故得生。
50) I also have a light known as Pure Texture
It arose from offering perfumed ointments.
我復有光明， 名為法清淨， 以攝受諸法， 由是故得生。
51) I also have a light known as Pure Dharma
It arose from embracing (parigraha) all dharmas.
我復有光明， 名為地清淨， 塗掃佛僧地， 由是故得生。
52) I also have a light known as Pure Earth [element]
It arose from sweeping the ground before the Buddha and the Sangha.
我復有光明， 名為水清淨， 以井泉供養， 由是故得生。
53) I also have a light known as Pure Water
It arose from offering wells and springs.
我復有光明， 名為火清淨， 持火而奉施， 由是故得生。
54) I also have a light known as Pure Fire
It arose from holding fires as offerings.
我復有光明， 名為風清淨， 持扇而奉施， 由是故得生。
55) I also have a light known as Pure Wind
It arose from holding [fanning] fans as offerings.
我復有光明， 名為蘊清淨， 以身供養佛， 由是故得生。
56) I also have a light known as Pure Skandha [aggregate]
It arose from offering the body to the Buddha
我復有光明， 名為界清淨， 常修於慈心， 由是故得生。
57) I also have a light known as Pure Realm [dhatu]
It arose from always practicing with a kind (metta) mind.
我復有光明， 名為諦清淨， 常離於妄語， 由是故得生。
58) I also have a light known as Pure Truth
It arose from always being without deceit [musāvādāver]
我復有光明， 名為剎清淨， 常行於布施， 由是故得生。
59) I also have a light known as Pure Land [Field]
It arose from always practicing giving [dana].
我復有光明， 名為聲清淨， 以稱歎諸佛， 由是故得生。
60) I also have a light known as Pure Note [Tone, Sound]
It arose from praising the Buddha.
我復有光明， 名為念清淨， 以稱歎三昧， 由是故得生。
61) I also have a light known as Pure Contemplation
It arose from praising samadhi.
我復有光明， 名為辯清淨， 以稱歎總持， 由是故得生。
62) I also have a light known as Pure Discourse
It arose from praising dhāraṇī [retention / memory]
我復有光明， 名為日和合， 以和合乖諍， 由是故得生。
63) I also have a light known as Harmony with the Sun
It arose from Harmonizing divisiveness.
我復有光明， 名為顯現義， 以通達空性， 由是故得生。
64) I also have a light known as Revealing the Meaning
It arose from comprehending the nature of emptiness.
我復有光明， 名為青色相， 以青蓮供養， 由是故得生。
65) I also have a light known as Blueness [the characteristic of the color blue-green],
It arose from offering blue lotuses.
我復有光明， 名為黃色相， 以薝蔔供養， 由是故得生。
66) I also have a light known as Yellowness,
it arose from offering campaka.
我復有光明， 名為赤色相， 以真珠供養， 由是故得生。
67) I also have a light known as Redness,
It arose from offering Pearls .
我復有光明， 名為白色相， 以金華供養， 由是故得生。
68) I also have a light known as Whiteness
It arose from offering Gold Flowers.
我復有光明， 名為勝功德， 以眾彩嚴飾， 由是故得生。
69) I also have a light known as Supreme Merit
It arose from putting up glorious adornments
我復有光明， 名為龍威力， 以龍幡供養， 由是故得生。
70) I also have a light known as Naga-prabhāva ('awe-inspiring majesty of a Naga')
It arose from offering Naga banners (Naga-dhvaja)
我復有光明， 名為象威力， 以象幡供養， 由是故得生。
71) I also have a light known as Elephant prabhāva (awe-inspiring majesty).
It arose from offering elephant banners
我復有光明， 名為師子王， 師子幡供養， 由是故得生。
72) I also have a light known as Lion King,
It arose from offering Lion Banners.
我復有光明， 名之為牛王， 牛王幡供養， 由是故得生。
73) I also have a light known as Ox King,
It arose from offering Ox banners
我復有光明， 名為月清淨， 灑掃於佛塔， 由是故得生。
74) I also have a light known as Pure Moon,
It arose from cleaning Buddha stupas [shrines].
我復有光明， 名為龍調伏， 以繒帶奉施， 由是故得生。
75) I also have a light known as Naga Tamer,
It arose from offering silk belts.
我復有光明， 名夜叉調伏， 以能諦觀察， 由是故得生。
76) I also have a light known as Yakṣa Tamer
It arose from being able to directly perceive the truth.
我復有光明， 名為覺悟女， 以離於女相， 由是故得生。
77) I also have a light known as Awakening Woman
It arose from being free of female-ness [the characteristics of being a woman].
我復有光明， 名為覺悟男， 以離於男相， 由是故得生。
78) I also have a light known as Awakening Man
It arose from being free of male-ness.
我復有光明， 名金剛威力， 以業智清淨， 由是故得生。
79) I also have a light known as Vajra-prabhāva (awe-inspiring majesty)
It arose from the purity of the karmic action of Knowledge.
我復有光明， 名為顯現空， 以開示世報， 由是故得生。
80) I also have a light known as Unfolding Emptiness,
It arose from revealing karmic results to the world.
我復有光明， 名覺悟真實， 以離於顛倒， 由是故得生。
81) I also have a light known as Awakened to the Absolute Truth
It arose from being free of wrong views.
我復有光明， 名顯示佛語， 以讚於法界， 由是故得生。
82) I also have a light known as Elucidating the Words of the Buddha,
It arose from extolling the Dharmadhatu.
我復有光明， 名為離諸過， 以讚於勝解， 由是故得生。
83) I also have a light known as Free of Error,
It arose from extolling superior understanding.
我復有光明， 名莊嚴普照， 以讚施燈燎， 由是故得生。
84) I also have a light known as Universal Illumination of Adornments,
It arose from extolling the giving of lamps.
我復有光明， 名為離恩愛， 以讚於定慧， 由是故得生。
85) I also have a light known as Free of Desire
It arose from extolling meditation and wisdom [dhyana and prajna]
我復有光明， 名為離諸習， 以讚前際智， 由是故得生。
86) I also have a light known as Free of Habit,
It arose from knowledge of understanding the past.
我復有光明， 名為離諸著， 以讚無生智， 由是故得生。
87) I also have a light known as free of all attachments,
It arose from extolling the knowledge of non-arising.
我復有光明， 名為離諸趣， 以讚漏盡智， 由是故得生。
88) I also have a light known as free of all states (of being) It arose from extolling the knowledge of nondefilement.
我復有光明， 名為捨離處， 以讚於苦智， 由是故得生。
89) I also have a light known as Renunciation of location [place]
It arose from extolling the knowledge of Suffering
我復有光明， 名為佛神變， 以讚神通力， 由是故得生。
90) I also have a light known as Miraculous Transformations of Buddhas
It arose from extolling the power of feats [riddhi]
我復有光明， 名為超戲論， 以讚一切智， 由是故得生。
91) I also have a light known as Transcending Language Games
It arose from extolling omniscience [sarvajnana]
我復有光明， 名為現眾色， 以讚於神足， 由是故得生。
92) I also have a light known as manifesting forms [groups of colors],
It arose from extolling Accomplishment [siddhi]
我復有光明， 名為樂善友， 以讚於覺性， 由是故得生。
93) I also have a light known as Delighting in Spiritual Friends[hip],
It arose from extolling the nature of enlightenment.
我復有光明， 名為眼前際， 以讚眼前際， 由是故得生。
94) I also have a light known as the Limit of What is in front of the Eye
It arose from extolling the Limit of What is in front of the Eye.
我復有光明， 名為眼盡際， 以讚於無盡， 由是故得生。
95) I also have a light known as the Limit of the Exhaustion of the Eye
It arose from extolling the inexhaustible.
我復有光明， 名之為有際， 以讚於無有， 由是故得生。
96) I also have a light, the name of which is limited,
It arose from extolling nonbeing.
我復有光明， 名為不可壞， 以讚於滅性， 由是故得生。
97) I also have a light known as Indestructible,
It arose from extolling the nature of cessation.
我復有光明， 名為無邊際， 以讚於無際， 由是故得生。
98) I also have a light known as the Limit of the Boundless
It arose from extolling the unlimited.
我復有光明， 名之為有相， 以讚於無為， 由是故得生。
99) I also have a light, the name of which does not have characteristics,
It arose from extolling the unconditioned.
我復有光明， 名為無變異， 以讚無差別， 由是故得生。
100) I also have a light known as Unvarying,
It arose from extolling the undifferentiated.
我復有光明， 名之為不入， 以讚於無著， 由是故得生。
101) I also have a light, the name of which can not be entered,
It arose from extolling unattachment.
我復有光明， 名之為不出， 以讚於無起， 由是故得生。
102) I also have a light, the name of which has not appeared,
It arose from extolling the unarisen.
我復有光明， 名之為無起， 以讚不出現， 由是故得生。
103) I also have a light, that name of which has not arisen,
It arose from extolling the unmanifested.
我有光名無表示， 而能成熟諸群生。
1) I have a light called Expressionless,
It can bring all sentient beings to maturity.
我有光名法本性， 其光能動俱胝剎。
2) I have a light called the Original Nature of Dharma,
Its light can shake [move] a million Lands.
我有光名調伏魔， 其光威德令魔怖。
3) I have a light called Taming Mara,
The awe-inspiring glory prabhāva of its radiance subdues Mara.
我有光名福德幢， 持其名者離危厄。
4) I have a light called Merit Banner [Punyadhvaja]
One who holds its name is free from danger.
我有光名有力幢， 持其名者離怨對。
5) I have a light called Banner With Power,
One who holds its name is free from bitter resentment.
我有光名寂靜幢， 持其名者離貪欲。
6) I have a light called Tranquil Banner,
One who holds its name is free from desire.
我有光名禪定幢， 持其名者離邪行。
7) I have a light called Dhyana Banner
One who holds its name is free from wrong action.
我有光名名聞幢， 持其名者得稱讚。
8) I have a light called Name Hearing Banner,
One who holds its name receives praise.
我有光名悅意幢， 持其名者無憂惱。
9) I have a light called Banner of Delighted Thought
One who holds its name is without grief and distress.
我有光名淨戒幢， 持其名者離毀禁。
10) I have a light called Banner of Pure Disciple
One who holds its name is free transgressing precepts.
我有光名妙香幢， 持其名者無臭穢。
11) I have a light called Banner of Subtle Fragrance,
One who holds its name is without filth and stench.
我有光名法甚深， 持其名者無疑惑。
12) I have a light called The Profundity of the Dharma,
One who holds its name is without doubt and delusion.
我有光名無所住， 持其名者離諸有。
13) I have a light called Without Abiding,
One who holds its name is free from being.
我有光名離分別， 持其名者無執取。
14) I have a light called Free from Discrimination,
One who holds its name has nothing to be attached to.
我有光名妙高山， 持其名者無能動。
15) I have a light called Subtly Tall Mountain,
One who holds its name cannot be moved.
我有光名祕密行， 持其名者無所著。
16) I have a light called Mystery Practice
One who holds its name is without attachment.
我有光名解脫行， 持其名者無繫縛。
17) I have a light called The Practice of Liberation
One who holds its name without bondage and entanglements.
我有光名善調伏， 持其名者得柔軟。
18) I have a light called Virtuous Taming [Well Subdued, Well Tame],
One who holds its name attains 'pliability.'
我有光名無動搖， 持其名者離貪染。
19) I have a light called unshakeable,
One who holds its name is from from greed.
我有光名善調順， 持其名者戒圓滿。
20) I have a light called Well Subdued,
One who holds its name fulfills all discipline ['their observance of sila is complete, fulfilled, perfect]
我有光名眾善行， 持其名者無所染。
21) I have a light called Gathering Virtuous Practices,
One who holds its name is without any taint [dye].
我有光名多利益， 聞其名者離諸過。
22) I have a light called Much Benefit [a lot of advantages],
One who hears its name is free from all transgression.
我有光名勝知見， 聞其名者無迷惑。
23) I have a light called supreme 'knowledge seeing' [superior seeing via knowledge]
One who hears its name is without bewilderment.
我有光名求利益， 聞其名者無瞋恚。
24) I have a light called Seeking Benefit
One who hears its name is without anger [dveṣa]
我有光名心適悅， 聞其名者得安樂。
25) I have a light called Mind in accord with Pleasure
One who hears its name attains peaceful joy.
我有光名無熱惱， 持其名者了空性。
26) I have a light called Without Burning Desire
One who holds its name comprehends the nature of emptiness.
我有光名空無性， 持其名者超戲論。
27) I have a light called Emptiness is without nature [śūnyatā-asvabhāva]
One who holds its name transcends Language Games. [See Verse 91 above]
我有光名無依止， 持其名者不動搖。
28) I have a light called Without Stopping (f)or Refuge
One who holds its name is Unshakeable.
我有光名離迷惑， 持其名者不猶豫。
29) I have a light called Free From Perplexity One who holds its name does not 'monkey around.'
我有光名無住處， 持其名者離愚闇。
30) I have a light called No Abode,
One who holds its name is free from the darkness of ignorance.
我有光名厭肉身， 持其名者當不受。
31) I have a light called Satisfied with the Physical Body
One who holds its name with forever not receive [another physical body].
我有光名無所取， 持其名者離文字。
32) I have a light called Without Anything to Grasp
One who holds its name is free from the written word.
我有光名無有癡， 持其名者離言說。
33) I have a light called Without Ignorance of Being
One who holds its name is free from the spoken word.
我有光名無去處， 持其名者知未來。
34) I have a light called Without Anywhere to Go,
One who holds its name has knowledge of the future.
我有光名普邊際， 持其名者知過去。
35) I have a light called Universal Edge Limit [Samanta-paryanta],
One who holds its name has knowledge of the past.
我有光名無與等， 持其名者了無漏。
36) I have a light called Without Peer or Equal,
One who holds its name has known the cessation of outflows.
我有光名證聖者， 持其名者知最上。
37) I have a light called the Self-Realized Sage
One who holds its name knows the Most High
我有光名無垢染， 持其名者離諸著。
38) I have a light called Stainless,
One who holds its name is free from all attachments.
我有光名離塵坌， 持其名者無闇蔽。
39) I have a light called Free From Dust
One who holds its name is with darkness.
我有光名無愛戀， 持其名者離所依。
40) I have a light called Without Amorous Captivation,
One who holds its name is free from all dependencies.
我有光名最勝上， 持其名者摧他論。
41) I have a light called the Most Supreme High,
One who holds its name destroys all other arguments.
我有光名少壯年， 持其名者成六行。
42) I have l light called 'small strong year'
One who holds its name completes the six practices [paramitas?]
我有光名最勝尊， 持其名者智無礙。
43) I have a light called Supreme Most Honored,
One who holds its name has unobstructed wisdom.
我有光明名速疾， 持其名者成勝僧。
44) I have a light [luminousness] called Swift,
One who holds its name is a completely accomplished monastic.
我有光明名有相， 持其名者了深法。
45) I have a light called With Characteristics,
One who holds its name has comprehended the Profound Dharma.
我有光明名無相， 持其名者離於慢。
46) I have a light called Without Characteristics,
One who holds its name is free from being arrogant.
我有光明名無生， 持其名者獲無得。
47) I have a light called Birthless [Anutpanna]
One who holds its name 'catches' the unattainable.
我有光明名念佛，為諸如來之所讚， 於多佛所修諸行，爾乃得成如是光。
48) I have a light called Recalling the Buddha, by which all the Thus Come Ones praise [are praised?]
By cultivating all the practices of many buddhas, I then attained a light such as this.
佛身所現諸光明，千俱胝剎微塵數， 如是無量俱胝剎，其數又如大海沙， 一一微塵諸光明，各有若干多眷屬， 其光遍往無佛剎，化作如來清淨身， 演說甚深微妙法，安住眾生忍辱中。
49) The light manifesting from the body of the Buddha is as numerous as the dust-motes in thousands of kotis of lands,
Immeasurable kotis of lands such as this, their amount like the sands of the ocean.
Each of these lights, as numerous as all those dust-motes, each has a large retinue
These lights reach all lands without buddhas and transforms into the pure body of a Thus Come One.
Expounding the profound, most subtle dharma and establishing sentient beings in patience [ksanti]
我有光明名為佛， 令諸眾生住佛道。
51) I have a light known as Buddha
It can lead sentient beings to abide in the Way of the Buddha.
我有光明名為法， 清淨照曜無瑕垢。
52) I have a light known as Dharma,
Its pure radiance is flawless.
我有光明名為僧， 諸佛如來所稱歎。
53) I have a light known as Sangha,
It is praised by all Buddha Tathagatas,
我有光明名清淨， 其光殊勝甚難得。
54) I have a light called Pure [Purity, visudhi]
Its light is most superb and rare to attain.
我有光明名為華， 利益眾生得成熟。
55) I have a light known as Flower [Blossom],
It benefits sentient beings, ripening them.
我有光明名為梵， 或名帝釋或名天， 名月名龍名夜叉， 名阿修羅迦樓羅， 或有名王名婦女， 或名童女或童男， 如是種種諸光明， 各以善法化同類， 能令無量俱胝眾， 皆得成就於菩提。
56) I have a light called Brahma, or it is called Śakra, or called Deva,
Called Moon, called Naga, called Yaksa, called asura, garuda,
or it has the name King, Lady, or it is called Girl or Boy.
Like this, all of these different kinds of lights, each by virtuous Dharma. transform into their kind
Able to cause immeasurable kotis [millions] of beings to attain complete Bodhi [Awakening].
我有光明名智慧， 或有名戒或名慈， 或名悲喜或名燈， 或號塗香或音樂， 如是等類諸光明， 各隨本行為其稱， 皆攝無量群生類， 由是成就此光明。
57) I have a light called Prajna; or it has the name Sila, or the name Kindness, Or it is called Compassionate Joy, or it is called a Lamp; or Perfume, or Music,
Thus, each of these lights is named for its 'original action' [function],
This light was achieved as a result of embracing immeasurable kinds of beings.
我有光明名尊重， 諸佛如來之所讚， 於佛教法常恭敬， 由是成就此光明。
58) I have a light called Honored, it is praised by all buddha, tathagatas,
This light was achieved as a result of being ever reverent of the Dharma taught by the Buddha.
佛眼所見眾生數， 一毛孔現若干光， 而彼一一諸光明， 各有眷屬共圍遶， 隨諸眾生心所念， 蒙佛光明皆成熟。
59) The kinds of sentient beings seen by the The Buddha eye, a single hair more emits a shield of lights,
and each of those lights is surrounded by its own retinue,
in accord with the thoughts of the minds of all sentient beings, covered in Buddha Light and ripened to maturity.
若有聞說此光明， 能生歡喜深愛樂， 是人往昔諸佛所， 已曾得聞如是經。
60) If someone hears this [these] light explained, and they are able to bring forth pleasant delight and profound joy,
This person must have already heard this sutra from a buddha in the past.
我有光明名最勝， 眷屬八十俱胝數， 昔曾一偈讚於佛， 是故成就此光明。
61) I have a light called Supreme, its retinue totals 80 kotis
This light was achieved as a result of praising the Buddha with a single verse.
我有光明名無憂， 眷屬八十那由眾， 持一如來所說法， 是故成就此光明。
62) I have a light called Without Distress, its retinue totals 80 nayutas
This light was achieved as a result of retaining the Dharma spoken by a single tathagata.
我有光明名勝淨， 眷屬八十俱胝數， 若能受持一三昧， 是故成就此光明。
63) I have a light called Victorious Purity, its retinue totals 80 kotis,
This light was achieved as a result of being able to attain [retain] a single samadhi.
過去有佛， 名為最勝， 彼佛住世， 壽命無量。
1) In the past there was a buddha known as Supreme
The world in which that buddha abides, the life-span is immeasurable.
最初成道， 法會之中， 時有八十， 那由他眾。
2) Upon first attaining the Way, among that dharma assembly,
There were 80 nayutas gathered.
爾時於此， 閻浮提中， 有一國王， 名為樂聲。
3) At that time, like this, in Jambudvīpa,
There was the king of a country known as Joyful Voice.
其王復有， 五百王子， 顏貌端正， 見者歡喜。
4) This king also had 500 princely sons
All handsome, upright, pleasing to those who saw them.
是時父王， 威德自在， 於三寶所， 深生信樂。
5) At this time, their father king, meritorious and sovereign
Toward the Three Jewels he had produced profound, joyful faith.
其王所有， 勝妙園苑， 悉皆奉施， 彼佛世尊。
6) The king had these magnificently wondrous gardens,
And offered them to the Buddha, the World Honored One.
是園苑中， 經行之處， 復有無量， 薝蔔迦樹、 拘律陀樹、 甄叔迦樹、 優曇鉢羅、 波羅波吒， 及尸利沙、 無憂樹等， 其數各有， 八十俱胝。
Within these gardens, were places for sutra recitation,
There were also incalculable numbers of campaka trees,
Banyan trees, kiṃśuka trees, [Butea frondosa
Udumbara, Paramita,
And also Śirīṣa [acacia sirissa; 'the marriage tree'], the Tree 'Without Distress', and so on,
In all there were 80 kotis of each.
如是諸樹， 冬夏敷榮， 華果枝葉， 光色鮮茂， 出微妙香， 薰如來身。
All the trees, of such renown glory, winter or summer,
Flowers and fruit; branch and leaf, the light of each was lustrous,
Giving off a wondrous scent, perfuming the body of the Thus Come One.
有諸比丘， 身真金色， 各各皆坐， 是林樹下， 勇猛精進， 得陀羅尼。
All the bhikṣus' bodies were the color of gold
Each one sitting underneath a different tree,
Strong and determined [avīrya], attaining dharani.
爾時彼佛， 愍其父王， 及諸王子， 并餘大眾， 演說如是， 決定光經。
Then that Buddha, out of pity for the king,
and for his sons, and those in the great assembly, preached, like this, the Certain Light Sutra [see Moonlight's initial question: '能得如是決定光明'
其王聞已， 心生歡喜， 以無量偈， 稱讚如來。
Upon hearing it, the king's heart was joyful,
And he praised the Tathagata with countless verses [immeasurable gathas]
其王復以， 八十俱胝， 微妙寶蓋， 奉獻於佛。
The king also, with 80 kotis of
the most wonderful jeweled canopies, made offerings to the Buddha.
一一寶蓋， 以摩尼珠， 於其網間， 周匝嚴飾。
Each jeweled canopy, with mani stone [gems],
It's netting meticulously surrounded and draped with ornaments [decorations]
是摩尼寶， 一一價直， 八十俱胝， 閻浮檀金。
These mani jewels, the value of each,
was 80 kotis [worth?] Jambu River gold [jambūnada-suvarṇa]
是一一蓋， 八十俱胝， 摩尼寶珠， 以為瓔珞。
Each of these canopies, [had] 80 kotis, [of]
Mani jewel stone [gem] as tassels.
是摩尼寶， 色澤鮮淨， 無有晝夜， 常放光明。
The color of these mani jewels was lustrous and clear,
Whether day or night, always luminous.
一一光明， 照百由旬， 其光顯曜， 蔽於日月。
Each light extending 100 yojanas, The radiance of these lights outshining the Sun and Moon.
其蓋復以， 八十俱胝， 師子寶帶， 八十俱胝， 金縷寶鬘， 四面嚴飾。
These canopies were also [made of] 80 kotis of
Lion Jewel belts, 80 kotis of
Gold threaded jeweled garland wreaths, and four-sided ornaments.
復以種種， 妙色珍奇， 間錯莊嚴， 真珠寶網。
There were also all kinds of wonderful rare colored pearls,
Inlaid and adorned, with nets of gems and treasures of Truth.
以如是蓋， 周覆園苑， 其上復有， 蘇摩那花、
With canopies like this, meticulously manicured gardens,
So great, also containing Sumanā flowers [A yellow sweet-smelling flower, perhaps the 'great-lowered jasmine'; associated by some with the soma plant]
阿提目多、 目真隣陀、 優曇鉢羅、 青蓮華等，
Atimuktaka, [plant like the 'dragon-lick', suggestive of hemp], 目真隣陀?
Udumbara, pure lotus and so on,
如是種種， 無量華蓋， 一一皆悉， 稱其寶網。
Like this, all kinds of immeasurable flowered canopies,
Each completely covered in jeweled nets.
復以金縷， 俱吒摩衣， 以為繒蓋， 而覆其上。
There was also kotis of gold threaded mani cloth,
covering the silk tops of the canopies.
復有金足， 栴檀寶床， 其數亦有， 八十俱胝。
They also have golden bases with beds made of sandalwood,
Their numbers was also 80 kotis.
其床復以， 八十俱胝， 繒綵茵褥， 而嚴飾之。
These beds were also 80 kotis
Exquisite, with silk cushions and mattresses, also gloriously adorned.
是時一切， 諸眾生類， 乃至有頂， 皆來集會， 於如來所， 聽是經典。
At that time, all sentient beings,
Even up to those having attained anointment all came and gathered,
Where the Tathagata was to hear this sutra spoken.
天龍夜叉、 乾闥婆王、 摩睺羅伽、 阿修羅等， 聞是經已， 生歡喜心， 以百千偈， 稱讚如來， 一切皆發， 大菩提願。
Devas, nagas, yaksas, gandharva kings,
Mahoragas, Asuras, and others,
Having heard this sutra, gave rise to joyful hearts.
With hundreds of thousands of verses they praised the Thus Come One,
All of them generating the will for Great Awakening [Mahabodhi].
諸天龍神， 及阿修羅， 以殷淨心， 雨曼陀華、 真珠等寶， 而為供養。
All the devas, and nagas and other gods, also the Asuras,
With pure hearts/minds the rained down mandārava flowers,
Pearls of Truth [real pearls] and other jewels, giving them as offerings.
爾時復有， 八十俱胝， 大威力天， 聞是經已， 心生歡喜， 發菩提願， 於未來世， 得斯光明。
At that time there were also 80 kotis of
Great Majestic Powerful Gods [Mahaprabhāvadevas; having heard this sutra
Their minds, delighted, generated the will for bodhi [awakening].
是時如來， 知彼意樂， 即授其記， 當得作佛。
Then the Thus Come One, knowing those gods' thoughts,
Gave the prediction that they would become buddhas.
爾時復有， 八十俱胝， 釋提桓因， 并諸梵眾， 聞說如是， 現光經典， 亦生歡喜， 發菩提心， 皆得授記， 當來作佛。
At that time there were also 80 kotis of
Śakra-devānāmindras, and just as many Brahmas,
Hearing the Manifestation of Lights Sutra, like this,
Were also delighted, generating bodhicitta [the Awakened Mind]
and receiving the prediction that they would become buddhas.
爾時復有， 八十俱胝， 那由他龍， 聞是經已， 發菩提心， 皆蒙授記。
At that time there were also 80 kotis,
Nayutas of nagas, upon hearing this sutra,
generated bodhicitta, also blessed with the prediction.
爾時復有， 八十俱胝， 金翅鳥王， 聞是經已， 堅持五戒， 亦授其記。
At that time there were also 80 kotis of
Garuda Kings, upon hearing this sutra
Firmly held the Five Precepts, also receiving their prediction.
爾時復有， 八十俱胝， 乾闥婆王， 聞是經已， 奏千種樂， 出微妙聲， 供養於佛， 而得授記。
At that time there were also 80 kotis of
Gandharva Kings, upon hearing this sutra,
Brought forth all kinds of beautiful music ,
as offerings to the Buddha, and received the prediction.
復有八十， 那由他數， 夜叉鬼王， 聞是經已， 於佛智慧， 深生淨信， 一切皆得， 受菩提記。
There were also 80 nayutas,
of Yakṣa-preta Kings, upon hearing this sutra,
by the Wisdom of the Buddha, gave rise to profound faith,
all of them receiving the prediction of their Awakening.
月光當知， 時樂聲王， 種種供養， 彼如來者， 豈異人乎？ 即汝身是。
Moonlight, you should know, King Joyful Voice,
who gave all those offerings to the Thus Come One,
was none other than who? It was you.
汝因往昔， 聞是經典， 是故今者， 還復諮問。
You, in a past time, heard this sutra,
for that reason, today you again ask me about it.
若人於我， 般涅槃後， 法輪將欲， 滅壞之時， 於是教中， 生淨信者， 則能廣說， 如是經典。
If there is someone who, after my parinirvana,
when the Dharma Wheel is about to cease turning,
brings forth pure faith from this teaching,
then they will be able to explain a sutra like this.
若於未來說是經， 則為護持於我法， 猶如眾商善導師， 亦名護持於寶藏。
1) In times to come, if someone explains this sutra, they are a guardian of what my Dharma,
Just as a virtuous guide of a caravan also called the Guardian of the Treasury.
若於末世聞此經， 如彈指頃生欣樂， 當知皆是佛威神， 亦由文殊所加護， 是人則為見諸佛， 授其祕法令聰慧。
2) In worlds to come, if someone hears this sutra and is instantly delighted,
You should know it is by the spiritual power of the Buddha and the protection of Manjusri
That this person then sees all buddhas and receives their secret teachings, causing sharp wisdom.
若人質直心柔軟， 常勤供養於諸佛， 修行無我生慈忍， 是人愛樂於此經。
3) If someone is of a straightforward mind and gentle, constantly making offerings to all buddhas,
Practicing selflessly, giving rise to [metta] and [ksanti], this person will love this sutra.
若人常懷不善心， 貪求利養無厭足， 於諸寂靜無欣慕， 是人不樂於此經。
4) If someone always has an unvirtuous heart, insatiably seeking selfish benefits and gains,
without any interest in calm and quiet, this person will not like this sutra.
若人供養諸如來， 善能了知深妙法， 於佛正智生淨信， 是人愛樂於此經。
5) If someone makes offerings to all tathagatas, well capable of completely understanding the profundity of the subtle Dharma,
producing [giving rise to] pure faith [sradha, certainty] in the correct knowledge of the Buddha,
This person will love this sutra.
若人散亂無淨心， 常行魁膾難調伏， 於諸欲境為僮僕， 是人不樂於此經。
6) If someone is scattered, without a pure heart, always acting 'cray cray' and hard to subdue,
Subservient to all realms of desire, this person will not like this sutra.
若人常樂阿蘭若， 獨處空閑心寂靜， 不著利養及親屬， 是人愛樂於此經。
7) If someone always enjoys 'aranya' practice [forest dwelling],
alone in a place bordered only by space, the mind calm and quiet,
without any attachments to benefits or gain, or even family and kin, this person will love this sutra.
若人隨順惡知友， 損壞自他諸善法， 彼於戒定多退失， 是人不樂於此經。
8) If someone goes along with [follows] bad friends and acquaintances,
destroying the Virtuous Dharma of themselves and others,
and regresses from and loses moral discipline and meditation, this person will not like this sutra.
若人意樂極清淨， 常以智慧觀諸法， 為善知識之所護， 是人愛樂於此經。
9) If someone's mind delights in the utmost purity,
constantly observes all dharmas with Knowledge,
And guards good friends, this person will love this sutra.
若人繫著親友家， 與之花果令歡喜， 心無正直懷諂曲， 是人不樂於此經。
10) If someone is tied to their family of relatives and friends,
using fruits and flowers to please them,
And has a mind that is not straight, but devious, this person will not like this sutra.
若人常念諸佛恩， 於勝善根生愛樂， 迴向菩提無諂曲， 是人愛樂於此經。
11) If someone is ever-mindful of the 'grace' [charity, pity] of all buddhas,
Is delighted by all superior good roots,
and transforms ['trasfers', parinirmana] them to Awakening [bodhi] without flattery and fawning, This person will love this sutra.
若人戀著於婦女， 種種上服而嚴飾， 常願與彼同遊戲， 是人不樂於此經。
12) If someone is infatuated with women, adorning themselves with splendid attire,
Ever wanting to play with them, this person will not like this sutra.
若人深心無所依， 於諸欲境曾無染， 不以飲食生諛諂， 是人愛樂於此經。
13) If someone has a deep mind, without relying on anything, without taint in all realms of desire,
never flattering for the sake of food or drink, the person will love this sutra.
若人教導諸群生， 而言婬欲無諸過， 則為誹謗三世佛， 是人不樂於此經。
14) If someone teaches and guides all sentient beings,
using lewd speech and everything transitive,
and slanders the buddhas of the past, present, and future,
this person will not like this sutra.
若人信樂常堅固， 發起精進求諸法， 不生疲倦及輕慢， 是人愛樂於此經。
15) If someone's faith and joy is steadfast, generating an energetic pursuit of all dharmas,
And does not give rise to weariness or neglect, this person will love this sutra.
若人繫著諸婦女， 常於欲境懷思念， 不修智慧廣饒益， 是人不樂於此經。
16) If someone is bound to a woman, constantly thinking desirous realms of sensuality
and does not cultivate knowledge for the benefit of others, this person will not like this sutra.
若人宴坐山林中， 修習智慧皆清淨， 不貪一切資生具， 是人愛樂於此經。
17) If someone sits quietly in a mountain grove,
cultivating repetitions of Knowledge, attaining purity,
being without craving for bodily needs, this person will love this sutra.
若人於眼前後際， 而常迷惑不能了， 彼則愚癡為魔羂， 是人不樂於此經。
18) If someone is ever confused, unable to understand the past and future limits of the eye,
they are an ignorant fool, caught by Mara's Lasso, this person will not like this sutra.
若人於眼前後際， 而常通達無迷惑， 彼則解脫諸魔羂， 是人愛樂於此經。
19) If someone is ever penetrating [prativedha], without confusion regarding the past and future limits of the eye,
they are liberated [freed, vimoksa] from all Mara's Lasso's, this person will love this sutra.
若人於眼有無邊， 而常迷惑不能了， 彼則愚癡為魔羂， 是人不樂於此經。
20) If someone is ever confused, unable to understand the limits of the being and non-being of the eye,
they are an ignorant fool, caught by Mara's Lasso, this person will not like this sutra.
若人於眼有無邊， 而常通達無迷惑， 彼則解脫諸魔羂， 是人愛樂於此經。
21) If someone is ever penetrating [prativedha], without confusion about the limits of the being and non-being of the eye,
they are liberated [freed, vimoksa], from all Mara's Lasso's, this person will love this sutra.
若人於眼成壞相， 而常迷惑不能了， 彼則愚癡為魔羂， 是人不樂於此經。
22) If someone is ever confused, unable to understand the characteristic [appearance] of the formation and destruction of the eye,
they are an ignorant fool, caught by Mara's Lasso, this person will not like this sutra.
若人於眼成壞相， 而常通達無迷惑， 彼則解脫諸魔羂， 是人愛樂於此經。
23) If someone is ever penetrating [prativedha], without confusion about the characteristic [appearance] of the formation and destruction of the eye,
they are liberated [freed, vimoksa], from all Mara's Lasso's, this person will love this sutra.
乃至耳鼻舌身心， 色聲香味并觸法， 地水火風與體性， 事物眾生及以苦， 蘊界世生聲名諦， 貪瞋癡慢愛覆憍， 慳嫉諂誑并忿等， 當知一一皆如是。
24) As well as the ear, nose, tongue, body, and mind; forms, sounds, scents, flavors, textures, and thoughts,
Earth, Water, Fire, Air, substances and essences; events, things, beings ,and even suffering,
25) Aggregates [skandhas], realms [dhatu], worlds [loka], birth, voice, name, Truth; Craving, Hatred, Delusion, Pride, Lust, Deception, Arrogance
Greed [matsara], jealousy [īrṣyā], flattery, exageration, and all kinds of anger
You should know, each of these is like this.
若人於彼眼盡邊， 而常迷惑不能了， 彼則墮諸凡夫行， 是人不樂於此經。
26) If someone is ever confused, unable to understand the bounds of the exhaustion of the eye,
they fall to [the level of] ordinary, common practices, this person will not like this sutra.
若人於彼眼盡邊， 而常通達無迷惑， 彼則離諸凡夫行， 是人愛樂於此經。
27) If someone is ever penetrating [prativedha], without confusion about the bounds of the exhaustion of the eye.
they transcend ordinary, common practices, this person will love this sutra.
若人於彼眼滅壞， 而常迷惑不能了， 彼則墮諸凡夫行， 是人不樂於此經。
28) If someone is ever confused, unable to understand the decay and extinction of the eye,
they fall to [the level of] ordinary, common practices, this person will not like this sutra.
若人於彼眼滅壞， 而常通達無迷惑， 彼則離諸凡夫行， 是人愛樂於此經。
29) If someone is ever penetrating [prativedha], without confusion about the decay and extinction of the eye
they transcend ordinary, common practices, this person will love this sutra.
若人於彼眼寂滅， 而常迷惑不能了， 彼則墮諸凡夫行， 是人不樂於此經。
30) If someone is ever confused, unable to understand the tranquil extinction of the eye
they fall to [the level of] ordinary, common practices, this person will not like this sutra.
若人於彼眼寂滅， 而常通達無迷惑， 彼則離諸凡夫行， 是人愛樂於此經。
31) If someone is ever penetrating [prativedha], without confusion about the tranquil extinction of the eye
they transcend ordinary, common practices, this person will love this sutra.
若人於眼無去來， 而常迷惑不能了， 彼則墮諸凡夫行， 是人不樂於此經。
32) If someone is ever confused, unable to understand the eye does not come or go,
they fall to [the level of] ordinary, common practices, this person will not like this sutra.
若人於眼無去來， 而常通達不迷惑， 彼則離諸凡夫行， 是人愛樂於此經。
33) If someone is ever penetrating [prativedha], without confusion that the eye does not come or go,
they transcend ordinary, common practices, this person will love this sutra.
若人不了眼無我， 於眼盡性常迷惑， 彼則墮諸凡夫行， 是人不樂於此經。
34) If someone does not understand that the eye has no self, and is ever confused about the extinguished nature of the eye, this person will not like this sutra.
若人能了眼無我， 於眼盡性常通達， 彼則離於凡夫行， 是人愛樂於此經。
35) If someone is able to understand that the eye has no self, and is ever penetrating [prativedha] the extinguished nature of the eye,
they transcend ordinary, common practices, this person will love this sutra.
若人不了眼無我， 於忍行處常迷惑， 彼則墮諸凡夫行， 是人不樂於此經。
36) If someone does not understand that the eye has no self, and is ever confused about the practice of patience [kṣānti],
they fall to [the level of] ordinary, common practices, this person will not like this sutra.
若人能了眼無我， 於忍行處常通達， 彼則離諸凡夫行， 是人愛樂於此經。
37) If someone is able to understand that the eye has no self, and is ever penetrating [prativedha] the practice of patience [kṣānti], this person will love this sutra.
若人不了眼盡性， 彼不成就無依戒， 以不成就無依戒， 是人不樂於此經。
38) If someone does not understand the extinguished nature of the eye, they do not perfect [siddhi] the discipline [śīla] of non-reliance.
Not perfecting the discipline of non-reliance, this person will not like this sutra.
若人能了眼盡性， 彼則成就無依戒， 以能成就無依戒， 是人愛樂於此經。
39) If someone is able to understand the extinguished nature of the eye, they perfect [siddhi] the discipline [śīla] of non-reliance.
Able to perfect the discipline of non-reliance, this person will love this sutra.
若人不了眼盡性， 彼不成就無漏戒， 以不成就無漏戒， 是人不樂於此經。
40) If someone does not understand the extinguished nature of the eye, they do not perfect the discipline of non-outflowing [anāsrava 'passionlessness'].
Not perfecting the discipline of non-outflowing, this person will not like this sutra.
若人能了眼盡性， 彼則成就無漏戒， 以能成就無漏戒， 是人愛樂於此經。
41) If someone is able to understand the extinguished nature of the eye, they perfect the discipline of non-outflowing.
Able to perfect the discipline of non-outflowinf, this person will love this sutra.
若人不了眼盡性， 彼不成就無漏慧， 以不成就無漏慧， 是人不樂於此經。
42) If someone does not understand the extinguished nature of the eye, they do not perfect the wisdom of non-outflowing.
Not perfecting the wisdom of non-outflowing, this person will not like this sutra.
若人能了眼盡性， 彼則成就無漏慧， 以能成就無漏慧， 是人愛樂於此經。
43) If someone is able to understand the extinguished nature of the eye, they perfect the wisdom of non-outflowing.
Able to perfect the wisdom of non-outflowing, this person will love this sutra.
若人不了眼盡性， 於眼空性常迷惑， 彼不能生總持智， 是人不樂於此經。
44) If someone does not understand the extinguished nature of the eye, and is ever confused about the empty nature of the eye, unable to give rise to the knowledge of mnemonics ['retainers' dhāraṇī], this person will not like this sutra.
若人能了眼盡性， 於眼空性常通達， 彼則能生總持智， 是人愛樂於此經。
45) If someone is able to understand the extinguished nature of the eye, ever penetrating the empty nature of eye,
this person will be able to give rise to the knowledge of mnemonics, and they will love this sutra.
若人了知眼盡性， 彼則成就總持智， 乃至無上無著智， 是人愛樂於此經。
46) If someone understands the extinguished nature of the eye, perfecting the knowledge of mnemonics as well as the unsurpssable [anuttara] unattached knowledge, this person will love this sutra.
若人不樂於此經， 於眼盡性常迷惑， 彼則退失諸禪定， 證無上智實為難。
47) If someone doesn't like this sutra, ever confused about the extinguished nature of the eye,
They regress and loose all their dhyanic concentration, and the realization of the unsurpassable knowldge of Truth becomes difficult.
若人愛樂於此經， 於眼盡性能通達， 彼則成就諸禪定， 證無上智不為難。
48) If someone loves this sutra, able to penetrate the extinguished nature of the eye,
they perfect all dhyanic concentrations, and they realize the unsurpassable knowledge without difficulty.
若人了知眼盡性， 於無我相能通達， 彼則常聞如是法， 深生信解得無疑。
49) If someone understands the extinguished nature of the eye, able to penetrate the characteristc of selflessness [anātman],
they will always hear sutras like this, deeply generating liberating faith and attaining Unobstruction.
若人思惟眼盡性， 晝夜精勤無懈惓， 彼則成就總持辯， 常能演說於此經。
50) If somone contemplates the extinguished nature of the eye day and night, without neglect,
they will perfect mneumonics and eloquence, always able to broadly expound this sutra.
若人思惟於此經， 成就出現光明智， 彼則顯發諸如來， 於眼空性能通達。
51) If someone contemplates this sutra, perfecting the Knowledge of the Manifestion of Lights,
All Thus Come Ones wil be revealed to them by bein able to penetrate the empty nature of the eye.
假使建立百千塔， 供養一切諸世尊， 若人思惟於此經， 所獲功德復過彼。
52) Erecting hunreds of thousands of stūpas, offering each to to all World Honored Ones,
If someone contemplates this sutra, the merit obtained would surpass that.
假使百千諸伎樂， 供養如來之舍利， 若人得聞於此經， 所獲功德復過彼。
53) Summoning hundreds of thousands of pleasures, offering all benefits to the Thus Come Ones,
If someone gets to hear this sutra, the merit obtained would surpass that.
佛眼所見諸眾生， 皆同如來而供養， 過於無量俱胝劫， 不如受持於此經。
54) All sentient beings seen by the Buddha Eye, together making offerings to the Thus Come Ones,
for immeasurable, kotis of kalpas, it would be nothing like receiving and retaining this sutra.
若人於此契經中， 受持演說四句偈， 當於是人生恭敬， 猶如最勝大悲尊。
55) If someone accepts, retains and expounds just four lines of verse from this sutra,
This person will be revered as a superior, greatly compassionate guide.
我於往昔百千劫， 流轉三有生死中， 曾於無量諸佛所， 為是經故而供養。
56) In the past, for hundreds of thousands of kalpas, roaming throughout the three realms of samsara [birth & death], I
made offerings to immeasurable buddhas for the sake of this sutra.
或然無量百千燈， 其炷各等由旬量， 為於此經得自在， 是故供養大導師。
57) Also with immeasurable hundreds of thousands of lamps, with wicks each a yojana long,
In order to attain mastery of this sutra, I offered them to the Great Guides.
或以薝蔔婆利花， 蘇摩那花無憂花， 以此花鬘及幢蓋， 種種供養如來塔。
58) Also with Pārijāta flowers, Sumanā flowers and Aśoka flowers,
made into flower wreaths, banners and canopies, all such things given as offerings to stupas of the Thus Come Ones.
我於往昔生死中， 有來求者咸能施， 或施花果諸林苑， 或施橋梁及井泉， 或施白象及麒麟， 或施寶馬并綵女， 或施金床珍寶帳， 或施瓔珞雜花鬘， 如是一一滿百千， 為此經故心無倦。
59) In the past, within samsara [birth & death], being and coming, fullilling wishes by being able to give;
giving flowers and fruits, trees and parks, also giving bridges and springs,
also giving white elephants and giraffe, also giving jeweled horses and seamstresses,
also giving golden couches with curtains of pearls of jewels, also giving necklaces of flower wreaths,
like this, every one totaling hundreds of thousands, for the sake of this sutra, mind unwearied.
大寶積經卷第三十一
唐天竺三藏菩提流志譯
出現光明會第十一之二
我昔為是經， 護持清淨戒， 常修於定慧， 及施諸眾生。
1) In the past, for this sutra, I guarded the pure precepts.
Constantly cultivating meditation and wisdom, and giving to all sentient beings.
我昔為是經， 惡人來毀罵， 我時生憐愍， 於彼不加害。
2) In the past, for this sutra, when evil people came with malice
I would then give rise to sympathy, that way not adding to the harm.
我昔為是經， 求者皆施與， 各隨其所樂， 悉令得歡喜。
3) In the past, for this sutra, I gave everything to those seeking
Each in accord with their delight, making everyone joyful.
我昔為是經， 奉施諸宮殿， 莊嚴眾寶網， 供養於諸佛。
4) In the past, for this sutra, I made offerings all palaces,
Adorning them with nets as offerings to all buddhas.
我昔為是經， 捨種種珍玩， 及以摩尼寶， 供養於諸佛。
5) In the past, for this sutra, I renounced all kinds of rarities,
even the Mani Jewel, as offerings to all buddhas.
我昔為是經， 有恩常憶念， 乃至聞一偈， 於彼恒尊重。
6) In the past, for this sutra, I
我昔為是經， 尊重持戒者， 乃至經行處， 於彼常恭敬。
7) In the past, for this sutra, I
我昔為是經， 或處於生死， 乃至有少恩， 於彼常懷報。
8) In the past, for this sutra, I
我昔為是經， 不求利謗法， 哀愍於親友， 乃至諸眾生。
9) In the past, for this sutra, I
我昔為是經， 具多聞善說， 於法無所著， 不慳親友家。
10) In the past, for this sutra, I
我昔為是經， 若心生不善， 速懺令除滅， 終不使增長。
11) In the past, for this sutra, I
我昔為是經， 身為王太子， 所得諸珍寶， 塗香及末香，
12) In the past, for this sutra, I
我時生淨心， 迴施於諸佛。
13) When I gave rise to this mind, a transferred to all buddhas.
我昔為是經， 愍諸囚徒類， 種種加楚毒， 以身而代受。
14) In the past, for this sutra, I
我昔為是經， 捨諸五欲樂， 常於月六齋， 受持諸禁戒。
15) In the past, for this sutra, I
我昔為是經， 常修行忍辱， 乃至於妻室， 亦不生貪悋。
16) In the past, for this sutra, I
我昔為是經， 令諸貧乏者， 皆悉得安樂， 豐足諸財寶。
17) In the past, for this sutra, I
我昔為是經， 攝受於一切， 沙門婆羅門， 種種群生類。
18) In the past, for this sutra, I
我昔為是經， 利益於一切， 常為大施主， 求者心無悋， 或蒔於華果， 不令人剪伐， 普施諸眾生， 隨意皆充足。
19) In the past, for this sutra, I
20)
我昔布施時， 其心常平等， 持戒具功德， 破戒無慚愧， 或證大神通， 下至凡愚類， 皆生希有心， 恭敬而周給。
21) In the past, for this sutra, I
22)
我昔布施時， 其心無高下， 不求生善趣， 志樂於此經， 或令國界中， 一切無怨敵， 調伏諸龍眾， 應時霔甘雨。
23) In the past, for this sutra, I
24)
月光汝當知， 我於無量劫， 為求是經故， 修習諸苦行， 設於百千劫， 宣說不能盡。
汝已住淨信， 當來末世時， 應生正念心， 演說是經典。
我以佛眼觀， 明見未來世， 隨其種種行， 一切皆了知。
若有諸比丘， 為求無上智， 能以淨信心， 演說此經典， 是人及方所， 一切皆了知。
若於末世時， 聞是經愛樂， 志願及方便， 一切皆了知。
若諸下劣人， 不聞是經典， 誹謗宣說者， 一切皆了知。
若有諸比丘， 及諸比丘尼， 得聞於是經， 悲感而涕泣， 我皆與受記， 得見最勝尊。
月光汝當知， 諸佛神通力， 若人意清淨， 或有不清淨， 乃至於信解， 一切皆了知。
若有諸眾生， 志樂常寂靜， 安住諸禪定， 不著生死中， 乃至於習氣， 究竟皆永斷， 如是等功德， 一切皆了知。
或有諸眾生， 耽著虛妄法， 或有諸眾生， 於佛生欣樂， 如是未來事， 一切皆了知。
若有諸眾生， 染著世間樂， 於佛菩提種， 不能善開發， 以是因緣故， 退失諸方便。
若有能了知， 諸佛菩提種， 是人當獲得， 清淨無邊光。
月光汝當觀， 如是光明等， 一一諸因緣， 各各有差別， 汝以智慧力， 一切應了知。
若捨惡知識， 親近於善友， 護持清淨戒， 成就佛光明。
汝當護諸根， 捨離無慚愧， 修行於善法， 隨護諸眾生。
汝當捨違諍， 了達於性空， 不貪著利養， 具多聞善說。
汝當觀利養， 猶如於糞穢， 無以利養垢， 染污清淨心， 常求於明脫， 常得無上利。
汝當修佛道， 觀佛同法性， 常然大法炬， 普照於世間。
汝當如山王， 其心安不動， 毀罵及捶打， 一切皆能忍。
汝當為眾生， 作真實善友， 應捨下劣心， 常修於淨業。
汝以堅固心， 演說無上法， 如是微妙經， 當授慈心者。
欲求無上智， 勿怖於生死， 由此捨諸惡， 當得於勝利。
譬如明智人， 善能用於火， 成熟種種味， 不為火所燒。
若諸愚癡人， 無有善方便， 將火置於掌， 便為火所燒。
亦如人中毒， 迷悶心狂亂， 以火而灸療， 因此得除愈。
月光汝當知， 智者亦如是， 依意了意空， 故處於生死，
依眼了眼空， 於眼無執著， 若能如是知， 住眼亦無惱。
若了眼性空， 成就真實智， 以真實智故， 當得出現光。
若了眼性空， 永滅於貪欲， 以無貪欲故， 當得出現光。
如是瞋與癡， 我執并覆惱， 慳嫉無慚愧， 不忍將貢高， 憍慢及增上， 諂誑兼放逸， 乃至矯詐等， 一一如貪說。
若得真實智， 了知眼寂滅， 以知寂滅故， 當得出現光。
若得真實智， 住佛理趣中， 以住理趣故， 當得出現光。
若得真實智， 住佛方便中， 以住方便故， 當得出現光。
若不修實智， 永離於障惱， 成就出現光， 我昔未聞見。
若勤修實智， 永離於障惱， 能順於是行， 當得出現光。
若求最勝行， 當學於此經， 供養諸如來， 得實智方便。
若修真實智， 當供養諸佛， 成就出現光， 猶如掌中果。
若迷眼無我， 退失沙門法， 彼人不能得， 如是出現光。
若了眼無我， 成就沙門法， 彼人當證得， 如是出現光。
若了眼盡際， 亦了耳生邊， 由了耳生邊， 是大沙門法。
若不遍了知， 眼性之邊際， 於眼生邊際， 亦不能遍知， 彼人不能得， 如是出現光。
若能遍了知， 眼性之邊際， 於眼生邊際， 亦能遍了知， 彼人當證得， 如是出現光。
若不善了知， 眼性之邊際， 於眼生邊際， 亦不能善知， 彼人不能得， 如是出現光。
若能善了知， 眼性之邊際， 於眼生邊際， 亦能善了知， 彼人當證得， 如是出現光。
若不現了知， 眼性之邊際， 於眼生邊際， 亦不能現知， 彼人不能得， 如是出現光。
若能現了知， 眼性之邊際， 於眼生邊際， 亦能現了知， 彼人當證得， 如是出現光。
若不善了知， 眼性之邊際， 於眼生邊際， 亦不能遍知， 彼人不能得， 如是出現光。
若能善了知， 眼性之邊際， 於眼生邊際， 亦能現了知， 彼人當證得， 如是出現光。
若不善了知， 眼性之清淨， 於耳性清淨， 亦不能善知， 彼人不能得， 如是出現光。
若能善了知， 眼性之清淨， 於耳性清淨， 亦能善了知， 彼人當證得， 如是出現光。
乃至耳鼻舌， 身意與色聲， 香味并觸法， 地水若火風，
性事世間苦， 蘊界世將生， 及以聲名等， 一切皆如是。
爾時世尊告月光童子言：「善男子！若有眾生發趣大乘！為欲圓滿成就如是出現光者！有八十種善根資糧。云何八十？所謂護念眾生，心無損害，於清淨戒奉持無缺，其心平等，無有諂曲，亦無慳嫉貪誑之心，深信大乘微妙經典，亦不耽愛富貴憍逸，忍力具足，志願無退，意樂清淨，住阿蘭若，不依眷屬利養名聞，安住諸禪，現光三昧，於有戒者無諂承事，於同梵行起勝意樂，以敬法故常於和上阿闍梨所深生尊重，了達契經，善巧宣說，所言誠諦，住正思惟，勤種善根，常行慧施，覺知魔業，密護諸根，言詞安審，善解真諦，亦能了知諸地自相，求無盡色，不惜身命，教於四眾，絕世思惟，離諸邪見，無後世法，不於未學矯現其相，常於已學任力開示，曾不讚美歌詠音聲，亦不稱譽莊嚴資具，證入諸諦，具足多聞，捨離睡眠，勤求正法，於佛尊重，發菩提心，捨於世業，修諸學處，為愛法故依於勝友，求諸善根心無厭足，愛樂出家，護持佛法，不起惡業，於教無疑，善說譬喻，開示祕密，於大菩提志求無倦，所受經典未嘗忘失，不捨自學，摧伏他論，求出離道，修無量行，於彼法智其心決定，明見因果相續輪迴，不著三有離增上慢，為於信者建立對治，了達未來果報差別，善知前際不假他緣，於遠離行精勤修習，於佛相好具足莊嚴。是為八十。復次月光！此八十法入於五法。云何為五？所謂知生死、知涅槃、知煩惱盡、知增上、知福果。復次月光！如是五法入於二法。云何為二？所謂心清淨莊嚴、色清淨莊嚴。復次月光！如是二法入於一法。云何為一！所謂能成諸佛如來無礙解脫。
[0171b03] 「復次月光！復有八十種法，善能成就諸佛如來無礙解脫。云何八十？所謂布施資糧，廣大智慧，修清淨戒，離煩惱熱，摧伏憍慢，柔軟言詞，於種種事無不知時，亦知善友，發趣大乘，被精進甲，威儀利物，墮煩惱者令斷疑惑，毀諸不善，修行白法，不與惡人而為伴侶，種諸善根無有厭足，發菩提心勇猛精進，覺知魔事，證於諸諦，真實供養決了無疑，心念眾生常懷濟度，不著諸有，起於大心，不善眾生示其過惡，捨貪瞋癡，不求欲利，成熟眾生，修治佛塔，於諸聖者尊重恭敬，住大乘者親近承事，終不讚歎下劣乘人，遠離聲聞，摧伏怨敵，於世尊所廣大供養，以殊勝心種種奉施，得無礙智，具足辯才，以諸譬喻開示正法，而於性空不相違背，求法無懈，顯發深義，具大總持，說法無染，能廣流布，化導無厭，圓滿諸行有大威德，辯才無滯，成就多聞，不讚惡人，修於善業，解了諸蘊，捨離諸見，通達因性，超過所行，遠離非境，生清淨信，住於正道，愛樂大乘，平等攝受，不著無我，不厭生死，樂求涅槃，以少欲故住阿蘭若，常行乞食無有懈惓，隨有所得心生喜足，離無慚愧，親近於佛，善友同止，捨於非類，愍諸凡夫，同眾生行，於佛淨信，離於非器，有相違者不與言說，不來求者不為開曉，若有來求如應為說，於食平等，常施等施，開門大施。如是童子！此八十法，能得諸佛無礙解脫。」
爾時月光童子得聞是法生大歡喜，即於佛前以偈讚曰：
如來了知眼盡邊， 故能出現清淨智， 以能出現清淨智， 具足如來清淨光。
如來了知眼無我， 故能出現清淨音， 以能出現清淨音， 具足如來梵音相。
佛於往昔利眾生， 故能成就語清淨， 以能成就語清淨， 饒益無量諸世間。
如來了知眼性空， 故能成就總持智， 以能成就總持智， 出現如來無量光。
如來了知眼差別， 眼名差別亦無邊， 以知名字無邊故， 出現如來無量光。
佛知文字差別門， 即知眼空離文字， 以知眼空離文字， 出現如來無量光。
若人思惟眼無我， 即了佛語為真實， 以能知佛語真實， 出現如來決定光。
如來成就勝神通， 即了無邊眼滅壞， 以能了知眼滅壞， 利益一切諸世間。
大悲最勝兩足尊， 了達無邊眼生起， 如佛能知眼生起， 願我不久亦當然。
如是耳鼻舌身心， 色聲香味并觸法， 乃至世生聲名等， 當知一切皆應作。
大悲最勝兩足尊， 已具布施波羅蜜， 如佛布施波羅蜜， 願我不久亦當然。
大悲最勝兩足尊， 已具淨戒波羅蜜， 如佛淨戒波羅蜜， 願我不久亦當然。
大悲最勝兩足尊， 已具忍辱波羅蜜， 如佛忍辱波羅蜜， 願我不久亦當然。
大悲最勝兩足尊， 已具精進波羅蜜， 如佛精進波羅蜜， 願我不久亦當然。
大悲最勝兩足尊， 已具禪定波羅蜜， 如佛禪定波羅蜜， 願我不久亦當然。
大悲最勝兩足尊， 已具智慧波羅蜜， 如佛智慧波羅蜜， 願我不久亦當然。
大悲最勝兩足尊， 已具法身波羅蜜， 如佛法身波羅蜜， 願我不久亦當然。
大悲最勝兩足尊， 已具無邊清淨色， 如佛已具清淨色， 願我不久亦當然。
大悲最勝兩足尊， 已具無邊清淨意， 如佛已具清淨意， 願我不久亦當然。
大悲最勝兩足尊， 已具無邊勝功德， 如佛已具勝功德， 願我不久亦當然。
大悲最勝兩足尊， 已具無邊諸色相， 如佛已具諸色相， 願我不久亦當然。
大悲最勝兩足尊， 已具無邊聲清淨， 如佛已具聲清淨， 願我不久亦當然。
大悲最勝兩足尊， 已具無邊大神變， 如佛已具大神變， 願我不久亦當然。
大悲最勝兩足尊， 為化眾生處三有， 如佛化彼眾生類， 願我不久亦當然。
大悲最勝兩足尊， 已度無邊生死行， 如佛已度生死行， 願我不久亦當然。
大悲最勝兩足尊， 已度無邊貪欲行， 如佛度於貪欲行， 願我不久亦當然。
大悲最勝兩足尊， 已度無邊瞋恚行， 如佛度於瞋恚行， 願我不久亦當然。
大悲最勝兩足尊， 已度無量愚癡行， 如佛度於愚癡行， 願我不久亦當然。
大悲最勝兩足尊， 已度無量貪瞋行， 如佛度於貪瞋行， 願我不久亦當然。
大悲最勝兩足尊， 已度無量瞋癡行， 如佛度於瞋癡行， 願我不久亦當然。
大悲最勝兩足尊， 已度無量貪癡行， 如佛度於貪癡行， 願我不久亦當然。
大悲最勝兩足尊， 已度無邊等分行， 如佛度於等分行， 願我不久亦當然。
導師已度於貪欲， 普能饒益諸世間， 如佛饒益諸世間， 願我亦成如是智。
導師已度於瞋恚， 普能饒益諸世間， 如佛饒益諸世間， 願我亦成如是智。
導師度於愚癡行， 普能饒益諸世間， 如佛饒益諸世間， 願我亦成如是智。
導師已度貪瞋行， 普能饒益諸世間， 如佛饒益諸世間， 願我亦成如是智。
導師已度瞋癡行， 普能饒益諸世間， 如佛饒益諸世間， 願我亦成如是智。
導師已度貪癡行， 普能饒益諸世間， 如佛饒益諸世間， 願我亦成如是智。
導師已度等分行， 普能饒益諸世間， 如佛饒益諸世間， 願我亦成如是智。
如來具足殊勝智， 調伏一切諸天眾， 我亦願成如是智， 得為調御天人師。
如來具足殊勝智， 調伏一切諸龍眾， 我亦願成如是智， 得為調御天人師。
如來具足殊勝智， 調伏一切夜叉眾， 我亦願成如是智， 得為調御天人師。
如來具足殊勝智， 調伏一切乾闥婆， 乃至無量鳩槃茶， 所有若干諸眷屬， 我亦願成如是智， 得為調御天人師。
如來具足殊勝智， 了知諸法真實義， 我亦願成如是智， 於彼真實得無疑。
如來若了苦盡邊， 利益一切群生類， 我亦願成如是智， 於彼苦盡得無疑。
如來善了因盡邊， 利益一切群生類， 我亦願成如是智， 於彼因盡得無疑。
如來具足殊勝智， 了達世間之所行， 我亦願成如是智， 於世間行得無疑。
如來具足殊勝智， 了達世間處非處， 我亦願成如是智， 利益一切諸世間。
如來具足殊勝智， 了達世間諸業果， 我亦願成如是智， 利益一切諸世間。
如來具足殊勝智， 了達世間種種性， 我亦願成如是智， 利益一切諸世間。
如來具足殊勝智， 了達一切諸趣行， 我亦願成如是智， 利益無量諸世間。
如來具足殊勝智， 了達世間諸勝解， 我亦願成如是智， 利益一切諸世間。
如來具足殊勝智， 了達一切諸根性， 我亦願成如是智， 利益一切諸世間。
如來具足殊勝智， 了達靜慮之所行， 我亦願成如是智， 利益一切諸世間。
如來具足殊勝智， 了達解脫之所行， 我亦願成如是智， 利益一切諸世間。
如來具足殊勝智， 了達等分之所行， 我亦願成如是智， 利益一切諸世間。
如來具足殊勝智， 了達等至之所行， 我亦願成如是智， 利益一切諸世間。
如來善了於生死， 流轉皆因煩惱生， 我亦願成如是智， 利益一切諸世間。
如來一切皆了知， 利益世間無與等， 我亦願成如是智， 利益一切諸世間。
如來善住於等持， 發起殊勝方便智， 我亦願成如是智， 利益一切諸世間。
如來具足殊勝智， 了達無邊宿住行， 我亦願成如是智， 利益一切諸世間。
如來具足殊勝智， 了達生死無有邊， 我亦願成如是智， 利益一切諸世間。
如來具足殊勝智， 了達一切煩惱盡， 我亦願成如是智， 利益一切諸世間。
如來具足殊勝智， 成就無上正等覺， 我亦願成如是智， 利益一切諸世間。
如來具足殊勝智， 離諸煩惱并習氣， 我亦願成如是智， 利益一切諸世間。
如來具足殊勝智， 了知欲染障菩提， 我亦願成如是智， 利益一切諸世間。
如來具足殊勝智， 了知出離生死法， 願我亦成如是智， 利益一切諸世間。
如來善了於法義， 覺悟無量諸眾生， 我亦願成如是智， 利益一切諸世間。
如來善了於法性， 如幻如夢如陽炎， 我亦願成如是智， 利益一切諸世間。
如來善了於世間， 一切文字并言說， 我亦願成如是智， 利益一切諸世間。
如來具足勝辯才， 開示甚深微妙法， 我亦願成如是智， 利益一切諸世間。
如來善調身語意， 一切皆隨智慧行， 我亦願成如是智， 利益一切諸世間。
如來善了於三世， 無取無著無罣礙， 我亦願成如是智， 利益一切諸世間。
如來善修戒定慧， 於彼一切無退轉， 我亦願成如是智， 得為三界大悲尊。
如來善修於解脫， 解脫知見無退轉， 我亦願成如是智， 得為三界大悲尊。
如來善修於正觀， 天人世間無等倫， 我亦願成如是智， 得為三界大悲尊。
如來具足殊勝智， 於諸世法無所染， 我亦願成如是智， 得為三界大悲尊。
如來善了於世間， 種種諸趣皆明見， 我亦願成如是智， 於彼諸趣得無礙。
如來善了盡生邊， 是故於彼無迷惑， 我亦願成如是智， 於盡生性得無疑。
如來善了寂靜邊， 是故於彼無迷惑， 我亦願成如是智， 於彼寂靜得無疑。
如來善了流轉邊， 是故於彼無迷惑， 我亦願成如是智， 於彼流轉得無疑。
如來善了前後際， 是故具足無師智， 我亦願成如是智， 於前後際得無疑。
如來善了轉生邊， 是故具足無師智， 我亦願成如是智， 於彼生轉得無疑。
如來善了前後際， 於眼斷常無所執， 我亦願成如是智， 於前後際得無疑。
如來善了盡生邊， 於眼斷常無所執， 我亦願成如是智， 於盡生性得無疑。
若人不了前後際， 彼則於貪生取著， 如來於彼能證知， 是故於貪無所染。
若人不了有無邊， 彼則於貪生取著， 如來於彼能證知， 是故於貪無所染。
若人不了盡無邊， 彼則於貪生取著， 如來於彼能證知， 是故於貪無所染。
若人不了轉無轉， 彼則於貪生取著， 如來於彼能證知， 是故於貪無所染。
瞋癡忿覆并嫉誑， 諂曲貢高與慢憍， 布施持戒將忍辱， 禪定智慧皆如是。」