---
title: "大方廣佛華嚴經 · 11 淨行品"
description: "大方廣佛華嚴經，又称华严经，由唐代实叉难陀翻译，是佛教重要经典之一。该经成书于印度，后传入中国，成为华严宗的根本经典。内容主要阐述佛陀证悟的无限境界，强调法界缘起、事事无碍的哲学思想，展现宇宙万物相互融通的华严世界观。经中通过善财童子五十三参的故事，揭示菩萨修行的次第与圆满境界。华严经在大乘佛教中地位崇高，被誉为经中之王，对汉传佛教思想影响深远，尤其为华严宗、禅宗等宗派所重视。其广博深奥的教义，成为研究佛教哲学与修行实践的重要依据。"
url: "https://rushiwowen.co/en/r/cm9qpx00h00k4gy0v7a43ju0n"
---

## 大方廣佛華嚴經卷第十四

> The Flower Garland Sutra, Volume 14

于闐國三藏實叉難陀奉　制譯

> Translation by the Tripitaka Master Śikṣānanda of Khotan, by Imperial Command.

### 淨行品第十一

> Chapter 11: Pure Conduct

爾時，智首菩薩問文殊師利菩薩言：「佛子！菩薩云何得無過失身、語、意業？云何得不害身、語、意業？云何得不可毀身、語、意業？云何得不可壞身、語、意業？云何得不退轉身、語、意業？云何得不可動身、語、意業？云何得殊勝身、語、意業？云何得清淨身、語、意業？云何得無染身、語、意業？云何得智為先導身、語、意業？云何得生處具足、種族具足、家具足、色具足、相具足、念具足、慧具足、行具足、無畏具足、覺悟具足？云何得勝慧、第一慧、最上慧、最勝慧、無量慧、無數慧、不思議慧、無與等慧、不可量慧、不可說慧？云何得因力、欲力、方便力、緣力、所緣力、根力、觀察力、奢摩他力、毘鉢舍那力、思惟力？云何得蘊善巧、界善巧、處善巧、緣起善巧、欲界善巧、色界善巧、無色界善巧、過去善巧、未來善巧、現在善巧？云何善修習念覺分、擇法覺分、精進覺分、喜覺分、猗覺分、定覺分、捨覺分、空、無相、無願？云何得圓滿檀波羅蜜、尸波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，及以圓滿慈、悲、喜、捨？云何得處非處智力、過未現在業報智力、根勝劣智力、種種界智力、種種解智力、一切至處道智力、禪解脫三昧染淨智力、宿住念智力、無障礙天眼智力、斷諸習智力？云何常得天王、龍王、夜叉王、乾闥婆王、阿脩羅王、迦樓羅王、緊那羅王、摩睺羅伽王、人王、梵王之所守護，恭敬供養？云何得與一切眾生為依、為救、為歸、為趣、為炬、為明、為照、為導、為勝導、為普導？云何於一切眾生中，為第一、為大、為勝、為最勝、為妙、為極妙、為上、為無上、為無等、為無等等？」

> At that time, the bodhisattva Zhishou asked the bodhisattva Manjushri, "Dharma child! How does a bodhisattva achieve faultless action, speech, and thought? How does one achieve harmless action, speech, and thought? How does one achieve action, speech, and thought that cannot be slandered? How does one achieve action, speech, and thought that cannot be destroyed? How does one achieve action, speech, and thought that never regresses? How does one achieve action, speech, and thought that cannot be shaken? How does one achieve supreme action, speech, and thought? How does one achieve pure action, speech, and thought? How does one achieve unstained action, speech, and thought? How does one achieve action, speech, and thought guided by wisdom? How does one achieve a complete birthplace, complete family, complete household, complete appearance, complete features, complete mindfulness, complete wisdom, complete conduct, complete fearlessness, and complete awakening? How does one achieve superior wisdom, foremost wisdom, highest wisdom, most excellent wisdom, boundless wisdom, countless wisdom, inconceivable wisdom, unequaled wisdom, immeasurable wisdom, and inexpressible wisdom? How does one achieve the power of causes, the power of intention, the power of skillful means, the power of conditions, the power of mental objects, the power of faculties, the power of observation, the power of tranquility, the power of insight, and the power of reflection? How does one achieve skill in the aggregates, skill in the elements, skill in the sense bases, skill in dependent origination, skill in the realm of desire, skill in the realm of form, skill in the formless realm, skill in the past, skill in the future, and skill in the present? How does one skillfully cultivate the awakening factor of mindfulness, the awakening factor of investigation, the awakening factor of effort, the awakening factor of joy, the awakening factor of tranquility, the awakening factor of concentration, the awakening factor of equanimity, and emptiness, signlessness, and wishlessness? How does one perfectly fulfill the perfection of giving, the perfection of ethical conduct, the perfection of patience, the perfection of vigor, the perfection of meditation, the perfection of wisdom, and also perfectly fulfill loving-kindness, compassion, sympathetic joy, and equanimity? How does one achieve the power of knowing what is possible and impossible, the power of knowing the results of past, future, and present actions, the power of knowing the superiority and inferiority of faculties, the power of knowing the various realms, the power of knowing the various understandings, the power of knowing the paths leading everywhere, the power of knowing the purity and impurity of meditations, liberations, and concentrations, the power of remembering past lives, the power of unobstructed divine sight, and the power of eradicating all habitual tendencies? How does one always receive the protection, respect, and offerings of heavenly kings, dragon kings, yaksha kings, gandharva kings, asura kings, garuda kings, kinnara kings, mahoraga kings, human kings, and Brahma kings? How does one become a refuge, a rescue, a shelter, a destination, a torch, a light, an illumination, a guide, a supreme guide, and a universal guide for all beings? How does one become, among all beings, the first, the great, the superior, the most excellent, the wonderful, the supremely wonderful, the highest, the unsurpassed, the unequaled, and the incomparable?"

爾時，文殊師利菩薩告智首菩薩言：

> At that time, Manjushri Bodhisattva said to the Bodhisattva of Wisdom, "Listen carefully."

「善哉！佛子！汝今為欲多所饒益、多所安隱，哀愍世間，利樂天人，問如是義。佛子！若諸菩薩善用其心，則獲一切勝妙功德；於諸佛法，心無所礙，住去、來、今諸佛之道；隨眾生住，恒不捨離；如諸法相，悉能通達；斷一切惡，具足眾善；當如普賢，色像第一，一切行願皆得具足；於一切法，無不自在，而為眾生第二導師。佛子！云何用心能獲一切勝妙功德？佛子！

> "Excellent, child of the Buddha! You now ask such a question in order to bring great benefit and peace, to have compassion for the world, and to bring welfare and joy to gods and humans. Child of the Buddha, if bodhisattvas skillfully apply their minds, they will attain all supreme and wonderful virtues. Toward the Buddhas’ teachings, their minds will be unobstructed; they will abide in the path of all Buddhas—past, future, and present. Dwelling among sentient beings, they will never abandon them. They will fully comprehend the true nature of all phenomena, cut off all evil, and perfect all good. They will be like Samantabhadra, foremost in appearance, with all practices and vows completely fulfilled. Toward all dharmas, they will be utterly free and serve as the second guide for sentient beings. Child of the Buddha, how should one apply the mind to attain all supreme and wonderful virtues? Child of the Buddha,"

「菩薩在家， 當願眾生： 知家性空，免其逼迫。 孝事父母， 當願眾生：善事於佛， 護養一切。 妻子集會，當願眾生： 怨親平等， 永離貪著。若得五欲， 當願眾生： 拔除欲箭，究竟安隱。 妓樂聚會， 當願眾生：以法自娛， 了妓非實。 若在宮室，當願眾生： 入於聖地， 永除穢欲。著瓔珞時， 當願眾生： 捨諸偽飾，到真實處。 上昇樓閣， 當願眾生：昇正法樓， 徹見一切。 若有所施，當願眾生： 一切能捨， 心無愛著。眾會聚集， 當願眾生： 捨眾聚法，成一切智。 若在厄難， 當願眾生：隨意自在， 所行無礙。 捨居家時，當願眾生： 出家無礙， 心得解脫。入僧伽藍， 當願眾生： 演說種種，無乖諍法。 詣大小師， 當願眾生：巧事師長， 習行善法。 求請出家，當願眾生： 得不退法， 心無障礙。脫去俗服， 當願眾生： 勤修善根，捨諸罪軛。 鬀除鬚髮， 當願眾生：永離煩惱， 究竟寂滅。 著袈裟衣，當願眾生： 心無所染， 具大仙道。正出家時， 當願眾生： 同佛出家，救護一切。 自歸於佛， 當願眾生：紹隆佛種， 發無上意。 自歸於法，當願眾生： 深入經藏， 智慧如海。自歸於僧， 當願眾生： 統理大眾，一切無礙。 受學戒時， 當願眾生：善學於戒， 不作眾惡。 受闍梨教，當願眾生： 具足威儀， 所行真實。受和尚教， 當願眾生： 入無生智，到無依處。 受具足戒， 當願眾生：具諸方便， 得最勝法。 若入堂宇，當願眾生： 昇無上堂， 安住不動。若敷床座， 當願眾生： 開敷善法，見真實相。 正身端坐， 當願眾生：坐菩提座， 心無所著。 結跏趺坐，當願眾生： 善根堅固， 得不動地。修行於定， 當願眾生： 以定伏心，究竟無餘。 若修於觀， 當願眾生：見如實理， 永無乖諍。 捨跏趺坐，當願眾生： 觀諸行法， 悉歸散滅。下足住時， 當願眾生： 心得解脫，安住不動。 若舉於足， 當願眾生：出生死海， 具眾善法。 著下帬時，當願眾生： 服諸善根， 具足慚愧。整衣束帶， 當願眾生： 檢束善根，不令散失。 若著上衣， 當願眾生：獲勝善根， 至法彼岸。 著僧伽梨，當願眾生： 入第一位， 得不動法。手執楊枝， 當願眾生： 皆得妙法，究竟清淨。 嚼楊枝時， 當願眾生：其心調淨， 噬諸煩惱。 大小便時，當願眾生： 棄貪瞋癡， 蠲除罪法。事訖就水， 當願眾生： 出世法中，速疾而往。 洗滌形穢， 當願眾生：清淨調柔， 畢竟無垢。 以水盥掌，當願眾生： 得清淨手， 受持佛法。以水洗面， 當願眾生： 得淨法門，永無垢染。 手執錫杖， 當願眾生：設大施會， 示如實道。 執持應器，當願眾生： 成就法器， 受天人供。發趾向道， 當願眾生： 趣佛所行，入無依處。 若在於道， 當願眾生：能行佛道， 向無餘法。 涉路而去，當願眾生： 履淨法界， 心無障礙。見昇高路， 當願眾生： 永出三界，心無怯弱。 見趣下路， 當願眾生：其心謙下， 長佛善根。 見斜曲路，當願眾生： 捨不正道， 永除惡見。若見直路， 當願眾生： 其心正直，無諂無誑。 見路多塵， 當願眾生：遠離塵坌， 獲清淨法。 見路無塵，當願眾生： 常行大悲， 其心潤澤。若見險道， 當願眾生： 住正法界，離諸罪難。 若見眾會， 當願眾生：說甚深法， 一切和合。 若見大柱，當願眾生： 離我諍心， 無有忿恨。若見叢林， 當願眾生： 諸天及人，所應敬禮。 若見高山， 當願眾生：善根超出， 無能至頂。 見棘刺樹，當願眾生： 疾得翦除， 三毒之刺。見樹葉茂， 當願眾生： 以定解脫，而為蔭映。 若見華開， 當願眾生：神通等法， 如華開敷。 若見樹華，當願眾生： 眾相如華， 具三十二。若見果實， 當願眾生： 獲最勝法，證菩提道。 若見大河， 當願眾生：得預法流， 入佛智海。 若見陂澤，當願眾生： 疾悟諸佛， 一味之法。若見池沼， 當願眾生： 語業滿足，巧能演說。 若見汲井， 當願眾生：具足辯才， 演一切法。 若見涌泉，當願眾生： 方便增長， 善根無盡。若見橋道， 當願眾生： 廣度一切，猶如橋梁。 若見流水， 當願眾生：得善意欲， 洗除惑垢。 見修園圃，當願眾生： 五欲圃中， 𦓷除愛草。見無憂林， 當願眾生： 永離貪愛，不生憂怖。 若見園苑， 當願眾生：勤修諸行， 趣佛菩提。 見嚴飾人，當願眾生： 三十二相， 以為嚴好。見無嚴飾， 當願眾生： 捨諸飾好，具頭陀行。 見樂著人， 當願眾生：以法自娛， 歡愛不捨。 見無樂著，當願眾生： 有為事中， 心無所樂。見歡樂人， 當願眾生： 常得安樂，樂供養佛。 見苦惱人， 當願眾生：獲根本智， 滅除眾苦。 見無病人，當願眾生： 入真實慧， 永無病惱。見疾病人， 當願眾生： 知身空寂，離乖諍法。 見端正人， 當願眾生：於佛菩薩， 常生淨信。 見醜陋人，當願眾生： 於不善事， 不生樂著。見報恩人， 當願眾生： 於佛菩薩，能知恩德。 見背恩人， 當願眾生：於有惡人， 不加其報。 若見沙門，當願眾生： 調柔寂靜， 畢竟第一。見婆羅門， 當願眾生： 永持梵行，離一切惡。 見苦行人， 當願眾生：依於苦行， 至究竟處。 見操行人，當願眾生： 堅持志行， 不捨佛道。見著甲冑， 當願眾生： 常服善鎧，趣無師法。 見無鎧仗， 當願眾生：永離一切， 不善之業。 見論議人，當願眾生： 於諸異論， 悉能摧伏。見正命人， 當願眾生： 得清淨命，不矯威儀。 若見於王， 當願眾生：得為法王， 恒轉正法。 若見王子，當願眾生： 從法化生， 而為佛子。若見長者， 當願眾生： 善能明斷，不行惡法。 若見大臣， 當願眾生：恒守正念， 習行眾善。 若見城廓，當願眾生： 得堅固身， 心無所屈。若見王都， 當願眾生： 功德共聚，心恒喜樂。 見處林藪， 當願眾生：應為天人， 之所歎仰。 入里乞食，當願眾生： 入深法界， 心無障礙。到人門戶， 當願眾生： 入於一切，佛法之門。 入其家已， 當願眾生：得入佛乘， 三世平等。 見不捨人，當願眾生： 常不捨離， 勝功德法。見能捨人， 當願眾生： 永得捨離，三惡道苦。 若見空鉢， 當願眾生：其心清淨， 空無煩惱。 若見滿鉢，當願眾生： 具足成滿， 一切善法。若得恭敬， 當願眾生： 恭敬修行，一切佛法。 不得恭敬， 當願眾生：不行一切， 不善之法。 見慚恥人，當願眾生： 具慚恥行， 藏護諸根。見無慚恥， 當願眾生： 捨離無慚，住大慈道。 若得美食， 當願眾生：滿足其願， 心無羨欲。 得不美食，當願眾生： 莫不獲得， 諸三昧味。得柔軟食， 當願眾生： 大悲所熏，心意柔軟。 得麁澁食， 當願眾生：心無染著， 絕世貪愛。 若飯食時，當願眾生： 禪悅為食， 法喜充滿。若受味時， 當願眾生： 得佛上味，甘露滿足。 飯食已訖， 當願眾生：所作皆辦， 具諸佛法。 若說法時，當願眾生： 得無盡辯， 廣宣法要。從舍出時， 當願眾生： 深入佛智，永出三界。 若入水時， 當願眾生：入一切智， 知三世等。 洗浴身體，當願眾生： 身心無垢， 內外光潔。盛暑炎毒， 當願眾生： 捨離眾惱，一切皆盡。 暑退涼初， 當願眾生：證無上法， 究竟清涼。 諷誦經時，當願眾生： 順佛所說， 總持不忘。若得見佛， 當願眾生： 得無礙眼，見一切佛。 諦觀佛時， 當願眾生：皆如普賢， 端正嚴好。 見佛塔時，當願眾生： 尊重如塔， 受天人供。敬心觀塔， 當願眾生： 諸天及人，所共瞻仰。 頂禮於塔， 當願眾生：一切天人， 無能見頂。 右遶於塔，當願眾生： 所行無逆， 成一切智。遶塔三匝， 當願眾生： 勤求佛道，心無懈歇。 讚佛功德， 當願眾生：眾德悉具， 稱歎無盡。 讚佛相好，當願眾生： 成就佛身， 證無相法。若洗足時， 當願眾生： 具神足力，所行無礙。 以時寢息， 當願眾生：身得安隱， 心無動亂。 睡眠始寤，當願眾生： 一切智覺， 周顧十方。

> When a Bodhisattva is at home, may all beings realize the empty nature of the household, and be free from its pressures. When serving parents with filial piety, may all beings serve the Buddha well, and protect and nurture all. When gathering with wife and children, may all beings treat friend and foe equally, and forever be free from attachment and craving. When obtaining the five desires, may all beings pull out the arrow of desire, and attain ultimate peace and security. When at a gathering with music and entertainment, may all beings take delight in the Dharma, and understand that such pleasures are not real. When in a palace or dwelling, may all beings enter the sacred ground, and forever remove defiled desires. When adorning oneself with jewels, may all beings abandon all false adornments, and arrive at the place of truth. When ascending a tower or pavilion, may all beings ascend the tower of the true Dharma, and see through everything clearly. When giving something, may all beings be able to give up everything, with a mind free from attachment and clinging. When a crowd gathers, may all beings relinquish the ways of the crowd, and accomplish all-encompassing wisdom. When in difficulty or danger, may all beings be at ease and free, with unobstructed actions. When leaving the home life, may all beings leave home without hindrance, and attain liberation of mind. When entering a monastery, may all beings expound the various teachings, the Dharma free from conflict. When approaching a teacher, great or small, may all beings skillfully serve their teachers, and practice wholesome dharmas. When requesting to leave home, may all beings attain the irreversible Dharma, with a mind free from obstacles. When removing lay clothing, may all beings diligently cultivate wholesome roots, and cast off the yoke of wrongdoing. When shaving the head and beard, may all beings forever leave behind afflictions, and attain ultimate cessation. When donning the monastic robe, may all beings have a mind unstained, and possess the great path of the sages. When formally leaving home, may all beings leave home together with the Buddha, to protect and save all beings. When taking refuge in the Buddha, may all beings carry on the lineage of the Buddha, and arouse the supreme intention. When taking refuge in the Dharma, may all beings deeply enter the treasury of scriptures, with wisdom as vast as the ocean. When taking refuge in the Sangha, may all beings guide the great assembly, with everything unobstructed. When receiving and studying the precepts, may all beings learn the precepts well, and commit no evil. When receiving instruction from the preceptor, may all beings be fully endowed with dignified conduct, and act truthfully. When receiving instruction from the teacher, may all beings enter the wisdom of non-arising, and reach the state of non-reliance. When receiving the full ordination, may all beings be endowed with all skillful means, and attain the supreme Dharma. When entering a hall, may all beings ascend the unsurpassed hall, and abide unmoving. When spreading a mat or seat, may all beings unfold wholesome dharmas, and perceive the true reality. When sitting upright, may all beings sit upon the seat of enlightenment, with a mind free from attachment. When sitting in full lotus, may all beings have firmly rooted wholesome roots, and attain the immovable ground. When cultivating concentration, may all beings use concentration to subdue the mind, ultimately without remainder. When cultivating insight, may all beings see the truth as it is, forever free from conflict. When rising from the lotus posture, may all beings observe that all conditioned phenomena ultimately disperse and cease. When placing the foot down to stand, may all beings attain liberation of mind, and abide unmoving. When lifting the foot, may all beings emerge from the ocean of birth and death, and be endowed with all wholesome dharmas. When putting on the lower garment, may all beings be clothed in wholesome roots, fully endowed with conscience and shame. When straightening the robe and tying the belt, may all beings gather their wholesome roots, not letting them scatter and be lost. When putting on the upper robe, may all beings obtain supreme wholesome roots, and reach the other shore of the Dharma. When donning the great robe, may all beings enter the foremost stage, and attain the immovable Dharma. When holding a tooth-cleaning twig, may all beings all attain the wonderful Dharma, ultimately pure. When chewing the twig, may all beings have a mind tamed and pure, chewing up all afflictions. When urinating or defecating, may all beings discard greed, anger, and delusion, and eliminate all unwholesome dharmas. When finished and approaching water, may all beings swiftly proceed within the path leading out of the world. When washing away physical filth, may all beings be pure, tame, and gentle, ultimately without defilement. When washing the hands with water, may all beings obtain pure hands, to receive and uphold the Buddha-Dharma. When washing the face with water, may all beings obtain the pure Dharma gate, forever free from stain and defilement. When holding a staff, may all beings establish great offerings, and demonstrate the path of reality. When holding the alms bowl, may all beings accomplish the vessel of the Dharma, receiving offerings from gods and humans. When setting out on the path, may all beings proceed on the path trodden by the Buddha, entering the state of non-reliance. When on the path, may all beings be able to walk the Buddha's path, heading toward the unconditioned Dharma. When walking along the road, may all beings tread upon the pure Dharma realm, with a mind free from obstacles. When seeing an ascending road, may all beings forever emerge from the three realms, with a mind free from timidity. When seeing a descending road, may all beings have humble and lowly minds, increasing the wholesome roots of the Buddha. When seeing a winding, crooked road, may all beings abandon the wrong path, forever removing wrong views. When seeing a straight road, may all beings have upright minds, free from flattery and deceit. When seeing a dusty road, may all beings stay far from the dust and grime, obtaining the pure Dharma. When seeing a dustless road, may all beings constantly practice great compassion, with minds moist and gentle. When seeing a dangerous path, may all beings abide in the true Dharma realm, free from all calamities of wrongdoing. When seeing a gathering, may all beings expound the profound Dharma, with all in harmony. When seeing a great pillar, may all beings be free from contentious minds, without anger or resentment. When seeing a grove of trees, may all beings be worthy of reverence from gods and humans. When seeing a high mountain, may all beings have wholesome roots that surpass all, reaching the unsurpassed summit. When seeing thorny trees, may all beings quickly cut away the thorns of the three poisons. When seeing trees with lush leaves, may all beings use concentration and liberation to provide shade and shelter. When seeing flowers blooming, may all beings have spiritual powers and other dharmas, like flowers unfolding. When seeing tree blossoms, may all beings have all marks like flowers, fully endowed with the thirty-two. When seeing fruits, may all beings obtain the supreme Dharma, realizing the path to enlightenment. When seeing a great river, may all beings enter the stream of the Dharma, entering the ocean of the Buddha's wisdom. When seeing a pond or marsh, may all beings quickly awaken to the single flavor of all Buddhas' Dharma. When seeing a pool, may all beings have perfect speech, skillfully able to expound the teachings. When seeing a well for drawing water, may all beings be fully endowed with eloquence, expounding all dharmas. When seeing a spring, may all beings increase in skillful means, with inexhaustible wholesome roots. When seeing a bridge or pathway, may all beings liberate all beings, just like a bridge. When seeing flowing water, may all beings obtain wholesome desires and wishes, washing away the defilements of confusion. When seeing a cultivated garden, may all beings, in the garden of the five desires, uproot the weeds of craving. When seeing a forest of joy, may all beings forever leave behind greed and attachment, giving rise to no sorrow or fear. When seeing a park or garden, may all beings diligently cultivate all practices, proceeding toward the Buddha's enlightenment. When seeing an adorned person, may all beings have the thirty-two marks as their adornment. When seeing an unadorned person, may all beings abandon all adornments, possessing the practices of asceticism. When seeing a person attached to pleasures, may all beings take delight in the Dharma, joyfully loving it without abandoning it. When seeing a person unattached to pleasures, may all beings, within conditioned affairs, have a mind that finds no pleasure. When seeing a joyful person, may all beings constantly attain peace and happiness, happily making offerings to the Buddha. When seeing a suffering person, may all beings obtain fundamental wisdom, extinguishing all sufferings. When seeing a healthy person, may all beings enter true wisdom, forever free from illness and affliction. When seeing a sick person, may all beings know the body is empty and still, free from conflict. When seeing a handsome person, may all beings toward the Buddhas and Bodhisattvas constantly give rise to pure faith. When seeing an ugly person, may all beings toward unwholesome things give rise to no delight or attachment. When seeing a grateful person, may all beings toward the Buddhas and Bodhisattvas be able to know their kindness and virtue. When seeing an ungrateful person, may all beings toward those who do evil not retaliate. When seeing a monastic, may all beings be tame, gentle, and peaceful, ultimately foremost. When seeing a Brahmin, may all beings forever maintain pure conduct, free from all evil. When seeing an ascetic, may all beings rely on ascetic practices, reaching the ultimate place. When seeing a person of disciplined conduct, may all beings firmly uphold their vows and practices, not abandoning the Buddha's path. When seeing someone wearing armor, may all beings constantly don the armor of goodness, proceeding toward the teacherless Dharma. When seeing someone without armor or weapons, may all beings forever leave behind all unwholesome actions. When seeing a debater, may all beings toward all different theories be able to subdue them. When seeing a person of right livelihood, may all beings obtain a pure livelihood, not feigning dignity. When seeing a king, may all beings become Dharma Kings, constantly turning the wheel of the true Dharma. When seeing a prince, may all beings be born from the transformation of the Dharma, becoming children of the Buddha. When seeing an elder, may all beings skillfully make clear judgments, not practicing evil dharmas. When seeing a minister, may all beings constantly maintain right mindfulness, practicing all wholesome deeds. When seeing a city wall, may all beings obtain a firm body, with a mind unbending. When seeing a royal capital, may all beings gather together merit and virtue, with a mind constantly joyful. When seeing a forest or thicket, may all beings be worthy of praise and admiration by gods and humans. When entering a village to beg for food, may all beings enter the deep Dharma realm, with a mind free from obstacles. When arriving at someone's door, may all beings enter the gate of all Buddha-dharmas. Having entered the house, may all beings enter the Buddha-vehicle, with the three times equal. When seeing someone who does not give, may all beings never part from the supreme Dharma of merit and virtue. When seeing someone who gives, may all beings forever attain release from the sufferings of the three evil paths. When seeing an empty bowl, may all beings have pure minds, empty and free from afflictions. When seeing a full bowl, may all beings be fully perfected and complete in all wholesome dharmas. When receiving respect, may all beings respectfully practice all Buddha-dharmas. When not receiving respect, may all beings not practice any unwholesome dharmas. When seeing a conscientious person, may all beings possess conscientious conduct, guarding the sense faculties. When seeing a shameless person, may all beings abandon shamelessness, abiding in the path of great compassion. When obtaining delicious food, may all beings have their wishes fulfilled, with a mind free from envy and desire. When obtaining unpalatable food, may all beings not fail to obtain the flavors of all meditative absorptions. When obtaining soft food, may all beings be perfumed by great compassion, with gentle and soft minds. When obtaining coarse food, may all beings have minds unstained, cutting off worldly greed and attachment. When eating a meal, may all beings take meditative joy as food, filled with Dharma joy. When tasting flavors, may all beings obtain the Buddha's supreme flavor, fully satisfied with nectar. After finishing the meal, may all beings accomplish all that is to be done, fully endowed with all Buddha-dharmas. When expounding the Dharma, may all beings obtain inexhaustible eloquence, widely proclaiming the essentials of the Dharma. When leaving the dwelling, may all beings deeply enter the Buddha's wisdom, forever emerging from the three realms. When entering water, may all beings enter omniscient wisdom, knowing the equality of the three times. When bathing the body, may all beings have body and mind without defilement, inwardly and outwardly bright and pure. In the intense heat of summer, may all beings abandon all vexations, completely exhausting them all. When the heat recedes and coolness begins, may all beings realize the unsurpassed Dharma, ultimately cool and tranquil. When reciting scriptures, may all beings follow what the Buddha taught, retaining all without forgetting. When able to see the Buddha, may all beings obtain unobstructed vision, seeing all Buddhas. When contemplating the Buddha, may all beings all be like Samantabhadra, upright and beautifully adorned. When seeing a Buddha's stupa, may all beings be revered like a stupa, receiving offerings from gods and humans. When reverently viewing a stupa, may all beings be gazed upon together by gods and humans. When bowing to a stupa, may all beings be such that no god or human can see their crown. When circumambulating a stupa to the right, may all beings act without opposition, accomplishing all-encompassing wisdom. When circumambulating a stupa three times, may all beings diligently seek the Buddha's path, with a mind never slacking. When praising the Buddha's merit, may all beings be fully endowed with all virtues, praised endlessly. When praising the Buddha's marks and features, may all beings accomplish the Buddha's body, realizing the markless Dharma. When washing the feet, may all beings possess the power of spiritual feet, acting without obstruction. When resting at the proper time, may all beings have bodies at peace and ease, with minds undisturbed. Upon first awakening from sleep, may all beings, with all-knowing awareness, look upon the ten directions.

「佛子！若諸菩薩如是用心，則獲一切勝妙功德；一切世間諸天、魔、梵、沙門、婆羅門、乾闥婆、阿脩羅等，及以一切聲聞、緣覺，所不能動。」

> O child of the Buddha! When a bodhisattva practices with such a mind, they will attain all supreme and wondrous virtues. No one in the world—whether gods, demons, Brahma, ascetics, brahmins, gandharvas, asuras, or even all the śrāvakas and pratyekabuddhas—can shake them.