大方廣總持寶光明經卷第四
Chapter 4 of the Sutra on the Vast and Precious Light of the Treasured Treasury
西天中印度摩伽陀國那爛陀寺傳教大師三藏賜紫沙門臣法天奉 詔譯
Translation of the Mahāyāna Sutra by the Dharma Master Tripitaka Śramaṇa Fǎtiān, Imperial Translator, from N
「若得發心淨覺意， 彼說最上最殊勝，
若得最上殊勝已， 常行波羅蜜多行。
若行波羅蜜多行， 則能隨順此大乘，
若能隨順此大乘， 則能隨順供養佛。
若得隨順供養佛， 則得智慧志堅固，
若能智慧志堅固， 常見彼佛不思議。
若常見佛不思議， 見佛無去無有住，
若得見佛無去住， 此法住世恒不滅。
若見此法恒不滅， 遠離積集諸煩惱，
若得遠離煩惱因， 則能說法無邊際。
若得說法無邊際， 彼為興慈住世間，
若為慈心住世間， 則是大悲堅牢本。
若得大悲堅牢本， 即是為他法喜樂，
若得喜樂法根本， 彼捨造作種種罪。
若捨造作眾罪已， 無我無人離眾非，
若得無我離眾非， 彼常自利及利他。
若常自利及利他， 永免輪迴諸苦惱，
若離輪迴諸苦惱， 彼得大力最為勝。
若得大力最殊勝， 則得出生清淨智，
若生清淨智慧已， 彼入世間修行網。
若能入此修行網， 成熟世間甚希有，
若得成熟於世間， 積集世間妙智慧。
若得世間妙智慧， 則能隨順於四攝，
若能隨順於四攝， 則於世間廣施設。
若於世間廣施設， 則住方便智慧力，
若得方便智慧力， 則住勇猛無上道。
若住勇猛無上道， 永不見彼魔軍眾，
若得不見魔軍眾， 則能遠離四魔道。
若得遠離四魔道， 則能到於不退地，
若得到於不退地， 即得名為無生忍。
若得如是無生忍， 得佛授記號世燈，
若得授記號世燈， 則住一切如來前。
若得住於如來前， 得佛祕密變化智，
若得如來變化智， 一切如來皆授記。
若得諸佛授記已， 一切功德眾莊嚴，
若得功德眾莊嚴， 得妙福德清淨身。
若得如是清淨身， 由若金山光照耀，
若得如是金山光， 即得具相三十二。
若得具相三十二， 即得相好莊嚴身，
若得相好莊嚴已， 身放光明普皆照。
若得光明普照已， 不思議光眾嚴飾，
若得如是眾嚴飾， 光明足步蓮花生。
若得光明蓮花行， 得佛境界蓮花座，
若得如來花座已， 則能照見十方界。
若得照見十方界， 教化眾生不空行，
若得教化不空行， 即得智辯無邊際。
若得智辯無邊際， 說此不可思議法，
若得說法不思議， 令彼無量眾忻慶。
若得無量眾忻慶， 積行不可思議剎，
若得如是廣大行， 各各智力盡能知。
若得如是智慧力， 世間隨類化群生，
若得隨化群生已， 宿命住智彼皆得。
若得如是宿命智， 三業清淨恒無間，
若得三業恒無間， 以自願力隨念至。
若得願力隨念至， 隨諸眾生現眾類，
若得隨現眾生類， 得不思議妙音聲。
若得如是妙音聲， 能出種種眾語言，
所出如是妙言辭， 則能周遍諸世界。
如是周遍諸世界， 一剎那中盡能知，
若得如是了眾心， 不生不滅無退轉。
若離生滅無退轉， 一切障惱不復生，
若得障惱不復生， 法身功德智慧圓。
若得法身智慧圓， 法行光明照世間，
若得法光照世間， 則得十地十種身。
若得十地十種身， 則得般若解脫道，
若得般若解脫道， 灌頂莊嚴為最上。
若得如是灌頂已， 三摩地道悉皆成，
如是三摩地得已， 各見十方一切佛。
若見如是諸佛已， 如是諸佛念灌頂，
作是思惟是事已， 十方諸佛同灌頂。
諸佛同時灌頂已， 各伸右手摩其頂，
既得諸佛摩頂已， 則能變現等虛空。
如是變現等虛空， 隨所住處能堅固，
若得隨所能堅固， 天上人間莫能測。
既以人天無能測， 如是所作離稱量，
過諸稱量離語言， 是為一切不空力。
以是一切不空力， 聞名見身獲大辯，
既以大辯力如是， 能作世間大施主。
復名不空大丈夫， 以住本性丈夫故，
不捨大慈演妙法， 於諸惡道化群生。
演說寶光最上乘， 由如金剛寶雲聚，
彼之自性如海寶， 不增不減無有損。
無邊功德亦復然， 有剎無佛不聞法，
於彼現作佛菩提， 見彼由如大法藏。
彼常說法離眾惑， 十方世界無罣礙，
亦如月光普照耀， 教化眾生千方便。
剎那剎那佛菩提， 即見十方諸世界，
常轉法輪安世間， 勇猛遍轉十方界。
彼諸聲聞辟支地， 無邊變化佛莊嚴，
復經不可思議劫， 化諸眾生親往詣。
若男若女童男女， 天人修羅龍王類，
藥叉乃至摩護羅， 以解脫智皆悉見。
若諸世間眾形類， 隨眾語言悉皆同，
一切勇猛皆盡見， 如是勇猛盡觀察。
海印三昧從口生， 得是海印眾三昧，
能嚴不可思議剎。 嚴飾不思議剎已，
供養十方諸如來， 如是種種供養已，
復得光明眾嚴飾。 若得光嚴不思議，
則得無邊解脫智， 若得無邊解脫智，
得不思議身變化。 若得如是身變化，
口辯智辯亦如是， 若得口智無礙辯，
布施變化不思議。 若得布施不思議，
持戒忍進亦復然， 若得持戒忍進通，
禪定神變莫能測。 若得禪定神通變，
出生方便神變智， 得是方便神變智，
出生無邊諸功德。 從佛口生三摩地，
三摩地入一微塵， 一切微塵皆盡入，
一微塵中難思剎， 一一微塵皆悉見。
如是佛剎微塵數， 其中佛剎盡皆覩，
種種微細清淨眾， 無上貴重微妙剎，
如實遠離出興世， 其中祕密妙昇騰，
有以除暗放光明， 帝網重重復無盡。
由如見一大光明， 如是一切微塵盡，
此大仙行三摩地， 即是無邊勝解脫。
三摩地力供養佛， 一切如來供養已，
復於手中變千萬， 作大丈夫興廣供。
乃至十方妙華鬘， 塗香發越珍奇寶，
一一手中親施與， 菩提大樹詣佛所。
價直千萬妙香衣， 種種幢幡及傘蓋，
閻浮檀金莊嚴具， 彼自手中親施與。
無邊一切所受用， 清淨供養於大仙，
手中奉上皆捨施， 住佛菩提大樹王。
乃至一切眾妓樂， 擊鼓出眾妙音聲，
種種雅樂琴箜篌， 一一手中親撫擊。
種種讚唄妙伽陀， 種種稱讚真實德，
無邊一切十方界， 一一皆自手中作。
或以光明興佛事， 皆從右旋而動作，
香水普灑諸佛剎， 供養一切世間燈。
光明嚴麗適意香， 蓮華瓔珞不思議，
蓮華妙色無央數， 一一自作供諸佛。
放大光明嚴飾華， 種種微妙華雲海，
如是妙華普周遍， 廣大供養作佛事。
放大光明嚴飾香， 種種微妙香雲海，
如是妙香普周遍， 廣大供養作佛事。
放大光明塗香獻， 種種塗香妙雲海，
如是塗香普周遍， 廣大供養作佛事。
放大光明鬘嚴飾， 種種微妙鬘雲海，
如是妙鬘普周遍， 廣大供養作佛事。
放大光明粖香嚴， 種種粖香妙雲海，
如是妙香普周遍， 廣大供養作佛事。
放大光明嚴飾衣， 種種微妙衣雲海，
如是妙衣普周遍， 廣大供養作佛事。
放大光明嚴飾蓋， 種種微妙蓋雲海，
如是妙蓋普周遍， 廣大供養作佛事。
放大光明寶嚴飾， 種種微妙寶雲海，
如是妙寶普周遍， 廣大供養作佛事。
放大光明蓮華嚴， 種種蓮花妙雲海，
如是妙花普周遍， 廣大供養作佛事。
放大光明瓔珞嚴， 種種瓔珞妙雲海，
如是瓔珞普周遍， 廣大供養作佛事。
放大光明幢莊嚴， 彼幢青黃具赤白，
無數妙寶眾莊嚴， 眾幢嚴飾彼佛剎。
種種嚴飾摩尼網， 懸繒幡蓋妙花鬘，
垂珠瓔珞演佛音， 持蓋常在如來上。
假使供養一如來， 手自供給不可數，
如是盡諸一切佛， 此仙變化三摩地。
攝諸世間神通智， 是為最上三摩地，
善行一切眾方便， 如是化導諸群生。
或有供養諸如來， 種種行施不思議，
尸羅清淨頭陀行， 無盡忍辱非動搖。
或有勇猛勤精進， 寂然禪定善修習，
智慧了達諸義趣， 能行一切善方便。
或行慈悲喜捨願， 同事愛語利他力，
以智積集眾福業， 解脫四諦十二緣。
或有根力覺道行， 聲聞乘中得解脫，
觀緣清淨緣覺乘， 神通變化最上乘。
或見無常諸苦惱， 非命非身卒暴眾，
非橫煩惱障所纏， 三摩地力能蠲除。
於諸世間行精進， 演暢妙法化群生，
普願一切皆解脫， 誘諸眾生隨世間。
彼諸形類莫能測， 神通密演三摩地，
嚴持欲樂妙變化， 隨意引導諸世間，
悉令歡喜獲安樂， 思念眾生無暫捨。
若逢饑饉眾難中， 種種安樂世所有，
一切愛樂悉從心， 為諸世間廣施設。
常以珍味之飲食， 種種麗服及庫藏，
王物我所愛樂捨， 一切世間隨意施。
殊特妙好相嚴身， 巍巍上行無傾動，
塗香花鬘悅眾心， 現是色相化群有。
見者愛樂生歡喜， 上妙智慧種種色，
見諸最上微妙色， 隨意化導於世間。
迦陵頻伽出妙音， 白鵠計羅俱拏聲，
緊那羅鼓出梵音， 恒演如來解脫法。
八萬四千如來藏， 一切勝義盡能行，
差別萬法妙能宣， 隨意化導諸眾生。
眾生苦惱悉同行， 非惡非善亦復爾，
造作一切諸行業， 隨意化導諸眾生。
若逢災難苦惱中， 見彼如是難堪忍，
代諸眾生受眾苦， 安樂一切諸世間。
若法或有或不至， 無智無福無解脫，
與王於彼同敷暢， 拔濟眾生超彼岸。
能離貪愛眾結縛， 名為世間解脫主，
一切欲樂盡能超， 出離解脫光明照。
彼放光明十種行， 能行調御眾方便，
一切仙行悉了知， 觀見世間隨所作。
眾生等同無量壽， 坦然安隱而快樂，
生老病苦不能侵， 決定自見無常趣。
如有眾生樂燈明， 世間癡暗然大炬，
老病死苦恒熾然， 世間引導諸眾生。
十力精進四無畏， 如來十八不共法，
我意思惟廣大功， 於諸世間作佛事。
譬如世間諸幻術， 能現種種眾色相，
見諸如來化亦然， 如是神變導諸有。
彼以種種方便行， 善言誘喻諸眾生，
譬如蓮華不著水， 隨意造作差別行。
華辭捷利眾語言， 妓舞戲玩相扠撲，
瓔珞莊嚴舞旋轉， 如幻現相各不同。
或作村營商主尊， 長者賈客市中主，
輔相大臣王給使， 醫方大辯眾論師。
或於曠野作大樹， 珍寶妙藥無盡藏，
如意摩尼給所須， 失路迷人為導引。
盡知未來生世間， 眾生不知自作業，
經營農務眾方便， 世間工巧種種行。
或現怨親無憎愛， 安樂一切諸眾生，
洞明方論種種法， 彼仙開決光明道。
若行最上大仙行， 天上人間皆解脫，
若諸出家苦行輩， 開彼最上一切智。
若諸外道出家眾， 常持不語憍答摩，
裸形不動沙門相， 亦自依稟本師教。
或有常持捨身法， 或即執有執本無，
長髮𩭓髻童子相， 亦自依稟於本師。
或有事日五炙身， 狗戒牛戒鹿皮衣，
巡訪三時行供養， 亦自依稟於本師。
或有常樂天中智， 無善無惡撥無因，
尋求根果水為食， 執為上味難思法。
或有蹲坐紅色衣， 或有塗灰或臥草，
持捧題名搭肩行， 亦自依稟於本師。
乃至一一諸外道， 皆悉令彼離結縛，
彼行利智惡苦行， 如是外道皆接引。
世間同類皆教化， 邪見棲託本靈跡，
於彼方便演妙法， 說此正法令他作。
或演大乘真言行， 正法祕要妙言辭，
或於正直演實言， 其中或演天妙句；
或以文字得解脫， 法集妙義金剛句；
智慧破壞外論句， 論說種種解脫言。
或於人中演神呪， 宣揚一切妙章句，
其中或有天語言， 龍王語言藥叉句；
或於羅剎步多言， 藥叉畢舍乾達嚩，
緊那羅女誐嚕拏， 演斯妙法解脫義。
彼以智慧如法說， 若佛若法如是盡，
智道不可思議法， 說此三摩地變化。
解了世間三摩地， 行於一切諸世間，
或放光明難思議， 光明引接諸眾生。
或放光明名妙觀， 乃至眾生因光信，
彼得不空妙觀察， 無上智及無上因。
得見諸佛并聞法， 及見僧徒諸功德，
見塔讚佛甚希有， 及見清淨光明照。
或放光明名普照， 遍照一切諸世間，
一一微塵彼盡知， 為欲安樂世間說。
彼光普照諸眾生， 常持燈明供養佛，
持燈供養諸佛已， 世間所有眾燈明。
或以酥燈及油燈， 松脂草竹及葦燈，
眾香美味珍寶燈， 盡持光明施諸佛。
又放光明名遍照， 悉能觀察諸眾生，
貪愛輪迴生死海， 為欲拔濟諸群生。
光照輪迴貪愛海， 悉令利樂諸有情，
皆得遠離於四魔， 苦惱逼迫令安樂。
作諸橋梁無有數， 或於河路作船筏，
叱呵假偽讚息災， 彼放光明皆盡照。
光明警悟渴乏者， 彼能覺悟諸眾生，
遠離貪欲獲善利， 得為說法之導師。
若離欲貪獲善利， 說法化導亦復爾，
得佛降霔甘露水， 濟拔世間飢渴者。
或作池河及井潭， 穿鑿造作為菩提，
呵毀愛欲稱讚定， 呵責貪愛彼悉除。
憐愍眾生放光明， 彼光遍警諸群有，
樂他變化住菩提， 念念生心我當得。
莊嚴相好蓮華座， 大悲憐愍諸眾生，
恒時演說佛功德， 放光令彼生忻慶。
又放光明名適意， 是光能覺諸有情，
於佛於法生愛敬， 及樂恒時事眾僧。
既得佛法生忻慶， 及以給侍於眾僧，
即禮如來聖功德， 是故得佛無上行。
遇諸如來并妙法， 得最無上忍辱行，
覺此眾多諸有情， 念佛念法聖功德。
一一功德心覺悟， 彼放光明令趣求，
又放光明集福德， 此光能覺諸有情。
捨施無數種種行， 勸請無上大菩提，
所求如意皆滿足， 如是種種物能施。
一切隨意施設已， 積集福德放光明，
如是智者放光明， 彼光照察諸眾生。
一法口宣無有盡， 剎那宣暢能觀察，
法慧攝諸眾生義， 智智悉能盡了知。
妙法勝義已宣揚， 即智放彼大光明，
若以智燈放光明， 彼光照察諸眾生。
眾生不空無生滅， 諸法自性即無性，
如幻如霧水月等， 如夢亦如鏡中像。
法無主宰依於空， 善說出生智慧燈，
法力變化放光明， 彼光警悟諸眾生。
無盡總持誰易得， 持諸如來妙法藏，
總持妙法修習已， 大仙之法常護持。
宣暢是法為世間， 是為法化放光明，
或以好捨放光明， 彼光能覺諸眾生。
無常不久知快樂， 如是捨離彼皆得，
若諸眾生我難伏， 了知自性如浮雲，
知已好慧善安和， 是為好施放光明。
又放光明名懺悔， 照察毀禁諸眾生，
戒法清淨懺悔已， 心生遠望當得佛。
若諸眾生因持戒， 現業毀禁獲清淨，
彼同發此菩提心， 放此光明彼盡懺。
忍辱放光眾嚴飾， 彼光照察諸眾生，
瞋心極惡意難調， 先以忍辱彼即除。
自業難行忍辱行， 於心不動菩提道，
恒時稱讚忍辱行， 是為忍辱眾嚴飾。
又放光明光熠燿， 照察懈怠諸眾生，
三寶上妙諸方便， 相續長時而供養。
三寶種種諸方便， 相續方便供養已，
即能遠離於四魔， 疾得無上大菩提。
化諸眾生行精進， 如是供養三寶已，
恒持妙法無盡時， 熠燿光明彼即得。
又放光明作忍辱， 普周覺察諸眾生，
菩提遠離貪瞋癡， 得心恒時無間斷。
所有業行悉皆除， 遠離一切諸不善，
稱揚息災讚禪定， 忍辱清淨放光明。
智慧嚴飾放光明， 能覺癡暗諸眾生，
若說正法得解脫， 遍能證入諸智根。
若聞正法得解脫， 遍能往詣根源已，
即得日燈三摩地， 得佛智慧妙光明。
王之所有我能施， 為求妙法住菩提，
即得常時演是法， 智慧光明莊嚴得。
若佛放此大光明， 彼光照察諸眾生，
無數難思千如來， 現座妙好蓮花上。
大覺如來解脫我， 無邊變化演佛音，
作諸如來照察力， 即得放此佛光明。
又放光明施無畏， 部多恐怖諸眾生，
救諸患難羈鎖縛， 如是恐怖災難者，
令諸眾生得安隱， 悉能遠離於殺生，
救諸業道患難者， 得大無畏放光明。
又放光明名安樂， 安諸得病纏綿者，
一切疾疫盡療治， 安樂禪定三摩地。
種種醫藥花果實， 塗香末香珍寶味，
香水乳蜜及酥油， 飲食供養皆充足。
見諸如來放光明， 照察眾生命終時，
教令念佛即見佛， 命終決定生佛剎。
臨命終時若念佛， 見於佛像生愛敬，
佛為往彼而救度， 得見諸佛為說法。
又放光明名法光， 此光能覺諸眾生，
聞法書寫讀誦持， 常得愛樂於諸法。
開敷妙法甚難值， 勤求妙法圓滿意，
以諸方便獲斯法， 是故說法光明得。
又放光明名語言， 佛子覺悟彼眾生，
本願聲振三千界， 聞諸如來眾言音。
高聲稱讚於大仙， 大聲響亮鐘鈴施，
為諸世間佛語言， 是故得此語言光。
又放光明施甘露， 彼光能覺諸眾生，
了知眾生起心時， 一切功德相應行。
無數苦惱災難中， 恒說虛假無安隱，
若常止息災難除， 說施甘露悉皆得。
又放光明名最勝， 此光能覺諸眾生，
勝戒三摩地亦然， 聞佛最勝大智慧。
無等淨戒三摩地， 智慧第一大能仁，
稱揚讚歎施菩提， 彼當得此勝光明。
為施無盡妙珍寶， 此寶供養於大仙，
施寶供佛及佛塔， 眾生求寶而不獲，
施諸珍寶得為佛， 是故放光如寶嚴。
又放光明往照耀， 是光覺悟諸眾生，
適意塗香人不嗅， 彼行如來功德行。
天上人間所出香， 用為供養諸如來，
眾多佛塔我盡塗， 是故放此塗香光。
When the pure resolve for enlightenment arises, This is declared the most supreme and excellent.
When one has attained the most supreme, One constantly practices the way of the perfections.
By practicing the way of the perfections, One can follow this Great Vehicle.
By following this Great Vehicle, One can follow in making offerings to the Buddhas.
By making offerings to the Buddhas, One attains firm wisdom and resolve.
With firm wisdom and resolve, One constantly sees the inconceivable Buddhas.
Seeing the inconceivable Buddhas, One sees that the Buddha neither goes nor abides.
Seeing the Buddha’s non-going and non-abiding, This Dharma abides in the world, never ceasing.
Seeing this Dharma never ceasing, One leaves behind all accumulated afflictions.
Leaving behind the causes of afflictions, One can teach the Dharma boundlessly.
Teaching the Dharma boundlessly, One abides in the world with loving-kindness.
Abiding with a heart of loving-kindness, This becomes the firm foundation of great compassion.
With the firm foundation of great compassion, One brings joy in the Dharma to others.
With the root of joy in the Dharma, One abandons the creation of all kinds of wrongdoing.
Having abandoned all wrongdoing, There is no self, no person, and one is free from all faults.
Being free from self and faults, One constantly benefits oneself and others.
Constantly benefiting self and others, One is forever free from the sufferings of samsara.
Free from the sufferings of samsara, One attains great power, which is most excellent.
With great power, most supreme, One gives birth to pure wisdom.
With pure wisdom born, One enters the net of worldly practices.
Entering this net of practices, It is extremely rare to mature the world.
Having matured the world, One accumulates the world’s marvelous wisdom.
With the world’s marvelous wisdom, One can follow the four methods of attraction.
Following the four methods of attraction, One gives generously to the world.
Giving generously to the world, One abides in the power of skillful means and wisdom.
With the power of skillful means and wisdom, One abides in the courageous, unsurpassed path.
Abiding on the courageous, unsurpassed path, One never sees the armies of Mara.
Never seeing the armies of Mara, One can leave the four paths of Mara.
Leaving the four paths of Mara, One reaches the stage of non-retrogression.
Reaching the stage of non-retrogression, One attains what is called the patient acceptance of the non-arising of dharmas.
Attaining this patient acceptance, One receives a prophecy from the Buddha and is called a Lamp of the World.
Receiving the prophecy and the title Lamp of the World, One abides in the presence of all Tathagatas.
Abiding in the presence of the Tathagatas, One attains the Buddha’s secret wisdom of transformation.
Attaining the Tathagata’s wisdom of transformation, All Tathagatas give prophecies.
Having received prophecies from all Buddhas, One is adorned with all virtues and merits.
Adorned with all virtues and merits, One attains a pure body of wonderful blessings and virtue.
Attaining such a pure body, It shines like a golden mountain.
With such golden mountain radiance, One obtains the thirty-two marks.
Obtaining the thirty-two marks, One attains a body adorned with all excellent characteristics.
Adorned with excellent characteristics, The body radiates light that shines everywhere.
With light shining everywhere, Inconceivable light adorns and decorates.
Adorned with such splendor, Golden lotuses spring forth at every step.
Walking on golden lotuses, One attains a lotus seat in the Buddha’s realm.
Attaining the Tathagata’s lotus seat, One can see clearly the ten directions.
Seeing the ten directions clearly, One teaches beings without ever being empty-handed.
Teaching without ever being empty-handed, One attains boundless wisdom and eloquence.
With boundless wisdom and eloquence, One teaches this inconceivable Dharma.
Teaching the inconceivable Dharma, One brings joy to countless beings.
Bringing joy to countless beings, One accumulates practice throughout inconceivable worlds.
Cultivating such vast practices, One knows the powers of each and every being.
With such wisdom power, One transforms beings according to their kind in the world.
Having transformed all beings, One attains the wisdom of past abodes.
With the wisdom of past abodes, The three actions are pure, unceasing.
With unceasing purity of the three actions, One arrives wherever one wishes through the power of vows.
With the power of vows fulfilling wishes, One appears in various forms for beings.
Appearing in various forms for beings, One attains an inconceivable, wonderful voice.
With this wonderful voice, One can produce all kinds of languages.
Uttering these wonderful words, One can reach all worlds.
Reaching all worlds, In a single moment one knows everything.
Understanding the minds of all, One is unborn, unceasing, and non-retrogressing.
Free from birth, cessation, and retrogression, All hindrances and afflictions no longer arise.
With hindrances and afflictions gone, The Dharma body’s merit and wisdom are complete.
With the Dharma body and wisdom complete, The Dharma practice shines as light in the world.
With the Dharma light shining in the world, One attains the ten bodies of the ten stages.
Attaining the ten bodies of the ten stages, One attains the path of prajna and liberation.
With the path of prajna and liberation, The anointing and adornment are most supreme.
Thus anointed, All states of samadhi are accomplished.
With samadhi attained, One sees all Buddhas in the ten directions.
Seeing all Buddhas, Those Buddhas confer the anointing.
Thinking in this way, The Buddhas of the ten directions simultaneously anoint.
Anointed by all Buddhas at once, Each extends a right hand and touches one’s head.
Touched by the Buddhas’ hands, One can manifest transformations equal to space.
Manifesting transformations equal to space, Wherever one dwells, one is firm.
With firmness wherever one goes, Neither gods nor humans can fathom it.
Beyond the reach of gods and humans, Such actions are beyond measurement.
Beyond measurement and words, This is the power of non-emptiness.
Through this power of non-emptiness, Hearing the name or seeing the form grants great eloquence.
With such great eloquence, One becomes a great benefactor in the world.
Called the Great Man of Non-Emptiness, Because one abides in one’s true nature.
Without abandoning great compassion, one teaches the wonderful Dharma, And transforms beings in the evil realms.
Proclaiming the most supreme Jewel-Light Vehicle, Like a vajra-jewel cloud gathering.
One’s nature is like a jewel ocean, Neither increasing nor decreasing, without loss.
Boundless virtues are likewise, In worlds without Buddhas or Dharma, One manifests Buddhahood there, Appearing like a great Dharma treasury.
Always teaching, free from confusion, Unobstructed in the ten directions. Like the moonlight shining universally, Teaching beings with a thousand skillful means.
In every moment of Buddhahood, One sees the worlds of the ten directions. Always turning the Dharma wheel to pacify the world, Courageously pervading the ten directions.
The realms of shravakas and pratyekabuddhas, Boundless transformations and Buddha adornments, Over inconceivable eons, One personally goes to transform beings.
Men, women, children, Gods, humans, asuras, nagas, Yakshas, and mahoragas, All are seen with liberating wisdom.
All forms of beings in the world, All languages are adopted. All courageous ones are seen, And thoroughly observed.
The Ocean-Seal Samadhi arises from the mouth, And attaining this Ocean-Seal Samadhi, One can adorn inconceivable worlds.
Having adorned inconceivable worlds, One makes offerings to the Tathagatas of the ten directions. After making such offerings, One again attains radiant, splendid adornment.
Attaining inconceivable radiant splendor, One attains boundless liberating wisdom. With boundless liberating wisdom, One attains inconceivable bodily transformations.
With such bodily transformations, One’s eloquence and wisdom are likewise. With unobstructed eloquence and wisdom, One’s generosity and transformations are inconceivable.
With inconceivable generosity, One’s precepts, patience, and diligence are likewise. Penetrating precepts, patience, and diligence, One’s meditation and spiritual powers are immeasurable.
With meditative and spiritual powers, One gives birth to skillful means and transformational wisdom. Attaining this skillful means and transformational wisdom, One gives birth to boundless virtues.
The Samadhi born from the Buddha’s mouth, Enters a single atom. All atoms are penetrated, And inconceivable worlds within a single atom are seen.
As many atoms as there are in Buddha-fields, All those Buddha-fields are seen. Various subtle, pure assemblies, Precious and sublime worlds,
As they truly arise in the world. Within them are secret, sublime ascents. Some dispel darkness and emit light, Like an endless net of Indra’s jewels.
Like seeing one great light, All atoms are exhausted. This Samadhi of the great sage’s practice, Is the boundless, excellent liberation.
Through the power of Samadhi, one makes offerings to Buddhas. Having made offerings to all Tathagatas, From one’s hands appear thousands of things, As a great being making vast offerings.
To the ten directions, beautiful garlands, Fragrant ointments, rare jewels, Are personally given with each hand, At the Bodhi tree before the Buddhas.
Precious fragrant robes worth millions, Various banners, canopies, Adornments of Jambu River gold, Are personally offered with one’s hands.
Boundless enjoyable things, Pure offerings to the great sage, Are presented with one’s hands, At the king of Bodhi trees.
All kinds of musical instruments, Drums producing wonderful sounds, Various lutes and harps, Are personally played with each hand.
Various hymns and verses, Various praises of true virtues, Boundless worlds of the ten directions, All are performed with one’s own hands.
Or with light, one performs Buddha-work, All arising from a clockwise motion. Pure waters sprinkle all Buddha-fields, Offered to all Lamps of the World.
Radiant, beautiful, pleasing incense, Lotus garlands inconceivable, Countless lotuses of wondrous colors, Each one personally offered to the Buddhas.
Emitting great light, adorned with flowers, Clouds of various wondrous flowers, These wondrous flowers pervade everywhere, A vast offering for Buddha-work.
Emitting great light, adorned with incense, Clouds of various wondrous incense, This wondrous incense pervades everywhere, A vast offering for Buddha-work.
Emitting great light, offering ointments, Clouds of various wondrous ointments, These ointments pervade everywhere, A vast offering for Buddha-work.
Emitting great light, adorned with garlands, Clouds of various wondrous garlands, These wondrous garlands pervade everywhere, A vast offering for Buddha-work.
Emitting great light, adorned with powder, Clouds of various wondrous fragrant powders, This wondrous fragrance pervades everywhere, A vast offering for Buddha-work.
Emitting great light, adorned with robes, Clouds of various wondrous robes, These wondrous robes pervade everywhere, A vast offering for Buddha-work.
Emitting great light, adorned with canopies, Clouds of various wondrous canopies, These wondrous canopies pervade everywhere, A vast offering for Buddha-work.
Emitting great light, adorned with jewels, Clouds of various wondrous jewels, These wondrous jewels pervade everywhere, A vast offering for Buddha-work.
Emitting great light, adorned with lotuses, Clouds of various wondrous lotuses, These wondrous flowers pervade everywhere, A vast offering for Buddha-work.
Emitting great light, adorned with necklaces, Clouds of various wondrous necklaces, These necklaces pervade everywhere, A vast offering for Buddha-work.
Emitting great light, adorned with banners, Those banners are blue, yellow, red, and white. Adorned with countless precious jewels, These banners adorn the Buddha-fields.
Various adorned nets of mani jewels, Hanging silks, banners, canopies, beautiful garlands, Pendants of pearls and necklaces proclaim the Buddha’s voice, Canopies always remain above the Tathagatas.
Even if making offerings to one Tathagata, With one’s hands offering countless things, Yet doing so for all Buddhas, This is the sage’s Samadhi of transformation.
Gathering the wisdom of worldly spiritual powers, This is the most supreme Samadhi. Skillfully practicing all means for beings, Thus one guides and transforms all beings.
Some make offerings to Tathagatas, Practicing various kinds of inconceivable giving. With pure precepts and ascetic practices, Endless patience, unshakable.
Some are courageous and diligent, Calm in meditation, well-cultivated. With wisdom that understands all meanings, They can practice all skillful means.
Some practice loving-kindness, compassion, joy, and equanimity, Skillful means, empathy, and the power of benefiting others. With wisdom, they accumulate all merits, Liberated through the Four Noble Truths and Twelve Links of Dependent Origination.
Some practice the faculties, powers, and factors of enlightenment, Attaining liberation in the vehicle of the Shravakas. Some see the pure causes and conditions and take the Pratyekabuddha vehicle, While the most supreme vehicle is spiritual transformation.
Some see impermanence and all suffering, The non-self, non-life, sudden arising. Tied by accidental afflictions and obstacles, The power of Samadhi can completely remove them.
Practicing diligently in the world, Proclaiming the wonderful Dharma to transform beings, Wishing all to attain liberation, Guiding beings along with the world.
Their forms cannot be fathomed, They secretly display the Samadhi of spiritual powers. They hold desired, wonderful transformations, Freely guiding the world,
Making all beings happy and peaceful, Never abandoning thoughts for beings even for a moment.
Encountering famine and various difficulties, They give all kinds of worldly peace and happiness. All love and joy arise from the heart, Generously provided for the world.
They always give delicious food and drink, Various fine clothes and treasures, Royal possessions and beloved things, Freely giving to all the world.
With a body adorned by special, wonderful marks, Lofty, sublime, unshakable, With ointment, flowers, and garlands pleasing all, They appear in such forms to transform beings.
Those who see them love and rejoice, And obtain supreme, wonderful wisdom of various forms. Seeing the most sublime wondrous forms, They freely guide the world.
With the wonderful voice of the kalavinka bird, The sounds of swans, cuckoos, and others, The drum of the kinnara produces the Brahma voice, Always proclaiming the Tathagata’s liberating Dharma.
The eighty-four thousand treasuries of the Tathagata, All excellent meanings are fully practiced. All various dharmas are skillfully proclaimed, Freely guiding all beings.
They accompany all beings in suffering, Neither evil nor good as well. Creating all kinds of karma, They freely guide all beings.
When encountering disaster and suffering, Seeing it as unbearable, They endure suffering on behalf of beings, Bringing peace to all the world.
Whether the Dharma reaches them or not, Those without wisdom, without merit, without liberation, They proclaim it freely with the king, Rescuing beings to the other shore.
Able to leave greed, attachment, and all bonds, Called the Lord of Liberation in the world. Surpassing all desires and pleasures, Their light of liberation shines forth.
They emit light of ten kinds of practices, Able to practice all means of taming, Knowing all the practices of sages, Seeing the world and acting accordingly.
Beings become like the Immeasurable Life, Peaceful, secure, and happy. Birth, aging, and illness cannot invade. They see impermanence for themselves.
If beings delight in lamps, They light a great torch for the world’s darkness. With aging, illness, and death ever blazing, They guide beings in the world.
The ten powers, the four fearlessnesses, The Tathagata’s eighteen unique qualities, I think of their vast merit, Performing Buddha-work in the world.
Like the world’s illusions and magic, Capable of manifesting various forms, Seeing the Tathagata’s transformations as such, Thus they guide beings with spiritual manifestations.
They use various skillful means, Good words to guide all beings. Like a lotus unstained by water, They freely create various practices.
With elegant words, quick and skilled in many languages, Dance, plays, games, wrestling, Necklaces adorn dancing spins, Like illusions, each appearing differently.
Or as village or merchant chiefs, Elders, shopkeepers, market leaders, Ministers, kings, and attendants, Great physicians, eloquent debaters.
Or as great trees in the wilderness, Treasures of precious medicines and inexhaustible stores, Wish-fulfilling jewels providing needs, Guiding lost travelers on the path.
Fully knowing the future arising in the world, Beings do not know their own karma. They manage farming and various means, And all worldly crafts.
Or appear as enemies and relatives without hate or love, Bringing peace to all beings, Clearly understanding all methods and treatises, That sage opens the path of light.
If one practices the most supreme practice of the great sage, Both gods and humans attain liberation. For those who renounce and practice asceticism, He opens the supreme omniscience.
For those of other paths who have left home, Who observe silence like Gautama, Naked, unmoving ascetics, They also follow their own teacher’s teachings.
Some constantly practice the method of abandoning the body, Some hold to existence or non-existence, Long-haired, top-knotted child-like forms, They also follow their own teacher.
Some worship the sun, burning themselves five times, Dog-observance, cow-observance, deer-skin clothing, Making offerings three times a day, They also follow their own teacher.
Some delight in heavenly wisdom, Denying good, evil, and cause, Seeking roots, fruits, water as food, Holding it as a supreme, inconceivable principle.
Some squat in ochre robes, Some smear ashes or sleep on grass, Holding staffs, with names on shoulder, they walk, They also follow their own teacher.
Every single one of these heretics, Is made to leave all their bonds. They practice severe, sharp asceticism, And all such heretics are guided.
All similar types in the world are taught, Their heretic views rooted in original spirit abodes. To them, they skillfully proclaim the wonderful Dharma, Teaching the true Dharma for them to practice.
Or they proclaim the practices of the Great Vehicle’s true words, The secret and essential wonderful words of the Dharma. Or for the upright, they proclaim true words, Sometimes proclaiming heavenly verses.
Or liberation through words, Vajra verses of Dharma collections and wondrous meanings, Verses that break heretic doctrines with wisdom, Verses proclaiming various liberations.
Or among humans, they proclaim sacred mantras, Propagating all wonderful passages. Sometimes heavenly languages, Naga languages, Yaksha verses,
Or Rakshasa, Bhuta languages, Yaksha, Pishacha, Gandharva, Kinnara women, Garuda, Proclaiming this wonderful Dharma’s liberating meaning.
They teach the Dharma with wisdom as it is, Whether Buddha or Dharma, thus complete. The path of wisdom is the inconceivable Dharma, Teaching the transformations of this Samadhi.
Understanding the Samadhi of the world, Practicing in all worlds, Or emitting inconceivable light, Guiding beings with light.
Some emit light called Wonderful Vision, And beings gain faith through that light. They attain the inconceivable, wonderful observation, Supreme wisdom and its supreme cause.
They see all Buddhas and hear the Dharma, And see the virtues of the Sangha. They see stupas, praise the rare Buddha, And see pure, radiant light.
Some emit light called Universal Shining, Shining everywhere in all worlds. Every single atom is known, Teaching for the peace of the world.
That light shines universally on beings, Those who always hold lamps to make offerings to Buddhas. Having offered lamps to the Buddhas, All lamps in the world.
Or with butter lamps and oil lamps, Pine resin, bamboo, grass, and reed lamps, Various fragrant, tasty, precious lamps, All such light is offered to the Buddhas.
Again emitting light called Universal Illumination, Able to observe all beings, In the ocean of samsara driven by greed and attachment, To rescue all beings.
Light shines on the ocean of samsara’s greed and attachment, Bringing benefit and joy to all beings, Causing them to leave the four Maras, Bringing peace to those tormented by suffering.
Building countless bridges, Or making boats and rafts on rivers and roads, Condemning falsehood, praising disaster relief, This light shines on all.
Light awakens those in thirst, It awakens all beings, Causing them to leave desire and gain benefit, Becoming teachers of the Dharma.
Leaving desire and gaining benefit, Teaching and guiding likewise, Receiving the Buddha’s nectar rain, Rescuing the world’s hungry and thirsty.
Or making ponds, rivers, and wells, Digging and creating for enlightenment, Condemning desire, praising concentration, Condemning greed, all of which it removes.
With compassion for beings, emitting light, That light awakens all beings. Delighting in others’ transformations, abiding in enlightenment, Thinking in each moment, “I shall attain.”
Adorned with excellent marks and lotus seats, With great compassion for all beings, Always proclaiming the Buddha’s virtues, Emitting light to bring them joy.
Again emitting light called Pleasing, This light awakens beings, To develop love and respect for the Buddha and Dharma, And to delight in constantly serving the Sangha.
Having found joy in the Buddha and Dharma, And attending to the Sangha, They then bow to the Tathagata’s holy virtues, Thus attaining the unsurpassed practice of the Buddha.
Encountering Tathagatas and the wonderful Dharma, Attaining the supremely unsurpassed patience, These beings are awakened, Recalling the Buddha, Dharma, and holy virtues.
Each virtue awakens the mind, Emitting light to bring them to seek. Again emitting light called Gathering Merit, This light awakens beings.
Giving myriad things in countless ways, Urging them to seek the unsurpassed great enlightenment, Everything sought for is fulfilled as wished, Thus various things are given.
Having provided everything freely, They gather merit and emit light. Thus the wise emit light, Shining on and observing all beings.
Proclaiming a single Dharma without end, In an instant, they proclaim and observe, The meaning of the Dharma’s wisdom gathering beings, All wisdom fully knows.
Having proclaimed the wonderful Dharma’s excellent meaning, They then emit a great light of wisdom. If the lamp of wisdom emits light, It shines on all beings.
Beings are non-empty, unborn, unceasing, The nature of all dharmas is non-nature, Like illusions, mist, water-moons, Like dreams, like images in a mirror.
Dharmas have no owner, they rest on emptiness. Thus the lamp of wisdom arises from skillful teaching. Through the power of the Dharma’s transformation, light is emitted, Awakening all beings.
Who can attain the inexhaustible dharani? Holding the Tathagata’s wonderful Dharma treasury. Having cultivated the dharani and wonderful Dharma, The great sage’s Dharma is constantly protected.
Proclaiming this Dharma for the world, This is the light of Dharma transformation. Or through generous giving, emitting light, That light awakens beings.
Knowing impermanence and the fleeting of happiness, Thus renouncing and attaining all. For beings hard to subdue, Knowing self-nature like floating clouds, With wisdom, skill, peace, and harmony, This is the light of generous giving.
Again emitting light called Repentance, Shining on beings who have broken precepts. Having purified the precepts through repentance, Their minds turn towards attaining Buddhahood.
If beings, due to keeping precepts, Have present karma of broken precepts purified, They all give rise to this Bodhi mind. Emitting this light, they all repent.
Patience emits light adorned with splendor, Shining on all beings. For those with angry minds, extremely hard to tame, First, patience removes it.
Practicing patience in one’s own difficult karma, With mind unshaken on the Bodhi path, Always praising the practice of patience, This is the splendor of patience.
Again emitting light, brilliant and shining, Shining on lazy beings. The supreme, wonderful skillful means of the Three Jewels, Are continuously offered for a long time.
Having made offerings with various skillful means to the Three Jewels, One can then leave the four Maras, Swiftly attain the unsurpassed great enlightenment.
Transforming beings with diligence, Having made such offerings to the Three Jewels, Holding the wonderful Dharma without end, This brilliant light is then attained.
Again emitting light called Patience, Universally awakening all beings. Enlightenment is far from greed, anger, and ignorance, The mind attains unceasing continuity.
All actions are completely removed, Leaving behind all that is not good, Praising disaster relief and praising concentration, Pure patience emits light.
Wisdom’s splendor emits light, Able to awaken beings in ignorance and darkness. If one teaches the true Dharma and attains liberation, Perfectly able to enter all roots of wisdom.
Hearing the true Dharma and attaining liberation, Having perfectly gone to the root of all, One attains the Sun-Lamp Samadhi, Obtaining the Buddha’s wonderful, radiant wisdom.
What the king possesses, I can give, Seeking the wonderful Dharma, abiding in enlightenment. Thus one always proclaims this Dharma, Obtaining the splendor of wisdom’s light.
If the Buddha emits this great light, It shines on all beings. Countless, inconceivable thousands of Tathagatas, Sit on wonderful lotus thrones.
The great enlightened Tathagata liberates me, Boundless transformations proclaim the Buddha’s voice. Performing the power of the Tathagatas’ observation, One thus emits this Buddha light.
Again emitting light called Fearlessness, For beings terrified by spirits, Rescuing those in sickness, bondage, and chains, All such terrified and afflicted beings,
Giving them peace and security, Causing them all to leave killing, Rescuing beings on karmic paths from suffering, Attaining great fearlessness to emit light.
Again emitting light called Peace, Pacifying those suffering from illness. All epidemics are cured, Through the peace of meditative Samadhi.
Various medicines, fruits, flowers, Ointments, powders, jewels, flavors, Fragrant water, milk, honey, and butter, Food and drink offerings are provided in full.
Seeing Tathagatas emit light, Observing beings at the end of life, Teaching them to remember the Buddha, and they see the Buddha, At life’s end, they certainly are born in a Buddha realm.
If at death’s moment they recollect the Buddha, Seeing the Buddha’s image, they give rise to love and respect. The Buddha goes there to save them, And they see the Buddhas and hear the Dharma.
Again emitting light called Dharma Light, This light awakens beings. Hearing the Dharma, writing, reading, reciting, holding, They always delight in the Dharma.
Teaching the rare, wonderful Dharma, Diligently seeking it with perfect satisfaction, Through various means attaining this Dharma, Thus the Dharma-radiant light is attained.
Again emitting light called Language, The Buddha’s children awaken those beings. The original vow resounds throughout the three thousand worlds, They hear the various voices of Tathagatas.
Loudly praising the great sage, With great sounds, ringing bells, and giving, For the world, speaking the Buddha’s language, Thus this language light is attained.
Again emitting light called Bestowing Nectar, That light awakens beings. Knowing the moment beings’ minds arise, All virtues correspond in action.
In countless sufferings and disasters, Always saying they are false, without security. If one constantly stops and removes disasters, Teaching the giving of nectar, all attain it.
Again emitting light called Most Supreme, This light awakens beings, To supreme precepts and Samadhi likewise, Hearing the Buddha’s most supreme, great wisdom.
Incomparable pure precepts and Samadhi, Wisdom, the supreme great Able One, Praising and exalting and giving enlightenment, They will attain this supreme light.
For giving inexhaustible, wonderful jewels, These jewels are offered to the great sage. Giving jewels to the Buddhas and stupas, Beings seek jewels but cannot get them,
Giving all jewels to attain Buddhahood, Thus emitting light adorned like jewels.
Again emitting light, shining everywhere, This light awakens beings. The pleasant ointment people do not smell, They practice the Tathagata’s virtuous conduct.
The fragrances produced in heaven and on earth, Used to make offerings to Tathagatas. All stupas I anoint, Thus I emit this light of ointment.
大方廣總持寶光明經卷第四