大方廣總持寶光明經卷第五
Sutra of the Vast, Great, and Total Sustaining Jewel Radiance, Volume 5
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
「又放光明種種嚴， 種種幢幡及傘蓋，
作諸妓樂及眾香， 嚴持上妙雜花香，
如是種種供養佛， 花香燒香及粖香，
幢幡妙蓋垂寶帳， 能出種種妙莊嚴。
又放光明發淨心， 手持眾寶而住立，
清淨大仙佛塔處， 得此清淨妙光明。
又放廣大光明雲， 復雨種種妙塗香，
塗香水洒塔界地， 是故得此光明雲。
又放光明種種嚴， 裸者得衣而莊飾，
種種瓔珞種種衣， 是故出生莊嚴施。
又放光明名眾味， 施諸上味飢渴者，
種種上味之飲食， 施已獲得大光明。
又放光明名勝義， 庫藏珍寶施貧窮，
及施三寶無有盡， 是故檀行勝義成。
又放光明眼清淨， 盲者得視眾色相，
以燈供佛及佛塔， 獲得放光清淨眼。
又放光明耳清淨， 聾者各得聞眾聲，
施佛音樂及佛塔， 獲得清淨光明耳。
又放光明清淨鼻， 鼻根不具聞妙香，
施妙塗香佛及塔， 獲得清淨光明鼻。
又放光明清淨舌， 得佛柔軟慈意語，
遠離麁獷雜穢言， 獲得光明舌相好。
又放光明身清淨， 身根不具復圓滿，
捨身量等佛及塔， 是故得此清淨身。
又放光明意清淨， 一切妙意彼皆得，
因心意作三摩地， 得此清淨意光明。
又放光明色清淨， 思見仁王眾色相，
種種妙色靡不周， 得獲莊嚴光明塔。
又放光明聲清淨， 非聲空聲悉盡知，
生信由如於谷嚮， 放此清淨聲光明。
又放清淨香光明， 一切臭氣為妙香，
妙香水灑佛塔廟， 放光住此菩提樹。
又放清淨味光明， 有毒無毒變上味，
供佛聲聞及父母， 施諸上味得光明。
又放光明觸清淨， 澁滑軟觸悉安樂，
劍戟箭槍如雲雨， 變為柔軟妙花鬘，
無數軟衣觸獲安， 渡生往詣於佛所，
妙花塗香清淨衣， 得施鬘蓋放光明。
又放清淨法光明， 一切毛端難思法，
為諸世間而出現， 得佛演說一切法。
信法自性本不生， 法身報身亦復爾，
法常寂住等虛空， 是故得獲清淨法。
光明現前應是作， 於大仙面一毛端，
出生殑伽沙等光， 一切各各隨業因。
亦如現前一毛塵， 出現殑伽微塵等，
如是一切毛皆盡， 此三摩地大仙現。
若放光明如本行， 是光所作過去同，
彼若不現此光明， 云何神變等大仙。
彼得福德既同因， 隨喜勸請亦如是，
若有得見悉獲安， 是光自他俱解了。
若作福業善安和， 相續不斷供養佛，
如來功德應忻求， 覩此光明如是作。
由如盲人不覩日， 不分晝夜及世間，
云何眼等能了色， 各各法義而得解。
調御放光亦如是， 分明示彼不自見，
未離顛倒妄想言， 畢竟不得廓徹意。
乘寶宮殿眾嚴持， 種種資具妙香華，
大眾無有能知者， 彼之疾病甚難袪，
調御光明亦如是， 此光自障不能知，
虛誑妄語未能除， 畢竟不能心廣大，
覩此光明能了別， 常得樂說而安樂。
彼身無疑妄想除， 離我即大功德幢，
變化主伴而莊嚴， 依此無上三摩地。
無邊一切諸十方， 顯示佛子并主伴，
種種三千微塵剎， 光明嚴飾蓮花座。
一切身同跏趺坐， 變化示此三摩地，
自他十剎微塵等， 蓮花坐彼諸眷屬。
各各佛子眾圍遶， 安住遍入三摩地，
彼以大仙化導力， 眾生從佛功德出。
互相圍遶大蓮華， 同時合掌而恭敬，
此法是大調御師， 若入寂靜三摩地。
得諸弟子眾圍遶， 由如眾星中朗月，
如彼入於一方中， 顯示佛子并眷屬。
一切方中此皆盡， 變化示此三摩地，
彼方覆閉悉蠲除， 最上三摩地行入。
或有從於三昧起， 自身顯示於十方，
或有東方三昧中， 西方不起能搖動；
或有西方三昧中， 東方現起大人相，
悉能入此十方中， 異方復現諸三昧。
廣能現此功德智， 大仙神變三摩地，
若盡異方一切剎， 無數如來皆往詣。
一一足下而致敬， 現住安樂三摩地，
或以三昧視眾生， 西方盡剎而湛然。
一切如來悉現前， 現作無數諸供養，
如是西方盡見已， 復往阿僧祇佛剎，
於彼足下而致敬， 得住安樂三摩地。
彼以等持而正見， 盡於東方諸剎土，
一切如來悉現前， 又覩無數諸供養。
入此十方佛剎已， 一一方盡無動搖，
於中現起諸三昧， 種種供養世間燈。
彼於眼塵三昧中， 能現大色諸境界，
見此不可思議色， 天上人間悉愕然。
既覩色塵三昧已， 作是思惟眼塵境，
眼之自性非生滅， 是故開闡無相空。
或有耳塵三昧中， 能現大聲諸境界，
入於一切語言音， 天上人間悉愕然。
既覩聲塵三昧已， 審諦思惟耳塵境，
耳之自性非生滅， 是故開闡無相空。
或有鼻塵三昧中， 能現大香諸境界，
如是妙香悉遍入， 天上人間悉愕然。
既覩香塵三昧已， 復諦思惟鼻塵境，
鼻之自性非生滅， 是故開闡無相空。
或有舌塵三昧中， 能現大舌塵境界，
如是上味普周遍， 天上人間悉愕然。
既得上味三昧已， 審諦思惟舌塵境，
舌之自性非生滅， 是故開闡無相空。
或有身塵三昧中， 能現大觸塵境界，
世間觸塵普遍入， 天上人間悉愕然。
既覩觸塵三昧已， 身塵遍起諦思惟，
身之自性非生滅， 是故開闡無相空。
或有心塵三昧中， 能現大法塵境界，
既覩法塵三昧已， 復諦思惟心塵境，
心之自性非生滅， 是故開闡無相空。
彼以三昧嬰孩身， 出現盛年壯色住，
彼現盛年三昧已， 復住衰老朽痼身，
住此衰老身三昧， 復發心作優婆塞。
住此優婆塞三昧， 改質現作比丘身，
住此比丘身三昧， 即得多聞比丘身。
住此多聞身三昧， 即得有學無學身，
既住如是身三昧， 即得住於如來身。
住是如來身三昧， 得佛最上妙色身，
住此最上身三昧， 化身現作天人形。
從此天形身三昧， 出生眾多大龍身，
從此大龍身三昧， 出生諸大藥叉身。
從此藥叉身三昧， 出生一切步多身，
從此步多身三昧， 現前出生一毛端。
從此一毛端三昧， 出生一切眾毛端，
從此一切毛端中， 出生一髮毛端塵。
從此一髮塵三昧， 出現一切髮塵境，
一一髮塵三昧中， 復能出現微塵數。
若見一塵三昧已， 出生一切微塵盡，
若見一一塵三昧， 出生大海金剛際。
從此金剛際三昧， 出生摩尼樹花果，
從此摩尼樹三昧， 出現如來大光明。
從此如來光三昧， 出現一切江海水，
從此江海三昧中， 復現大火塵境界。
從此火塵三昧中， 出生風塵之思念，
從此風塵之三昧， 出生大地塵境界。
從此地塵三昧中， 出生一切天宮殿，
於此宮殿三昧中， 思念等彼虛空界。
三昧解脫不思議， 悉得無邊諸功德，
復能照耀無邊劫， 一切如來盡難量。
一切如來同說此， 世間業果難思議，
龍化雲水佛入定， 定中變化不思議。
見彼出生說少分， 於中彼眾悉驚怪，
法師方便智令知， 所說敏速能解了，
即得住於八解脫。 聲聞得一即為多，
或是得多由如一， 觀彼虛空光熾焰。
炎赫熾盛俱洞然。 周匝俱為熾火城，
火城下徹於水輪， 於輪坐臥而安住，
剎那身變不思議。 彼眾無有大悲心，
菩提行遠棄世間， 身雖變化不思議，
不能利他為世間。 譬如日月遊虛空，
悉能照見十方界， 陂湖池沼及淵泉，
方圓大小寶海河， 悉現不思議色相。
如日照見於十方， 如智解脫諸三昧，
若見如來佛亦然。 澄湛池邊四兵眾，
各各於中而現形， 利劍弓刀箭甲冑，
兜鍪覆膊絛鐵札， 亦如眾色而莊嚴。
見彼如來光明網， 不分憎愛離疑惑，
解脫功德三摩地。 天中海內說彼名，
乃至眾生出生海， 聞彼所說盡能知，
自身語言皆歡喜。 愛樂貪恚雜語言，
一切隨類能了知， 得妙總持法之力，
人間天上過有無。 名為覩嚕婆惹娑，
婆羅門女稱讚彼， 志願無有愛恚心。
為無嫉妬得超身， 雖有辯才愛恚存，
不能成就大檀行。 名稱遠聞於世間，
無人不喜智功德， 譬如明智作幻術，
能現種種無邊色， 或於晝夜月一念。
百年由如於風燭， 云何幻化有愛恚，
世間變化如幻夢， 定知遠離於解脫。
如智善修人皆喜， 天與修羅共鬪戰，
天得修羅自退散， 以蓋覆上乘車輦，
兵甲自退而散走， 修羅於彼生愛恚，
自說身變不思議， 富貴勇猛無能敵。
現身變化能如是， 能持大龍及金剛，
帝釋眷屬乘大象， 此象頭現三十三，
一一復現於六牙， 一一牙上現七池，
池中現水皆盈滿， 一一池現七蓮花，
蓮花種種而莊嚴， 一一華中復現七，
天女一切悉能知， 能解歌舞眾妓樂。
帝釋天眾同娛樂， 知彼自身復龍形，
得同一切而變化， 種種造作等莊嚴。
或時現龍為最上， 彼現有愛有恚癡，
隨自福業現神變， 智力方便相應行。
非三摩地不能作， 由如羅睺身變現，
變為金剛縛足下， 現身海中水至臍，
頭與妙高而同等， 彼有愛恚貪瞋癡。
羅睺神變力如是， 魔王破壞世間燈，
若現神變無有邊， 帝釋化現不思議。
天與修羅共戰時， 制伏修羅不能變，
彼現自身於帝釋， 能知修羅勇猛力。
同時自往帝釋前， 各各執持於金剛，
修羅執持而戰慄， 變現千眼能怖畏。
光明熾盛執金剛， 身披甲冑有大力，
修羅既覩而退走， 彼以薄福力不任。
帝釋為天現神變， 一切世間盡能救，
說此神變福無盡， 空中天鼓勸諸天。
說於彼眾業果報， 知天耽著於欲樂，
天鼓出聲而救度， 觀身無常不久停。
此等自性不能了， 如幻如雲翳星月，
萬物自性如夢覺。 一切煩惱怨家因，
除得甘露離無常， 其中若有樂耽著，
無常迅速如摩竭。 一切眷屬悉遭苦，
聖者增長於一切， 樂著欲樂如盲人，
若有聞法免無常。 鼓為帝釋常誡勸，
及諸天眾說妙法， 恒時演暢妙語言，
無邊煩惱能廣說。 彼能現此無色相，
天鼓出於大音聲， 隨諸天意現眾色，
廣為無作諸眾生。 天與修羅相持時，
以天福力勝於彼， 天鼓空中勸天人，
出眾音聲悉同彼。 天鼓勸令生忻喜，
得生遠離兵怖畏， 修羅王眾自退散，
剎那恐懼盡消除。 鼓施甘露經劫數，
救度一切諸世間， 彼離煩惱魔王眾，
不受煩惱說安樂。 帝釋天女九十二，
化身令他悉歡喜， 一一幻身與彼同，
一切天女各同示， 諸女同時貪慾樂，
若住自性妙法中， 而為開示演妙法。
帝釋神變一剎那， 帝釋有愛有恚癡，
唯自娛樂諸眷屬， 無人於世恒方便。
世間變化離愛欲， 魔王鬪諍住世間，
攝伏一切眾生類， 煩惱業力索普縛，
愚迷眾生不能脫， 彼等有愛有恚癡，
一切世間魔王攝， 住於十種業道中。
一切世間自破壞， 梵王宮殿三千主，
乃至梵王三千宮， 普現其身於中住。
梵天王出妙音聲， 梵王於彼世間中，
定知梵王能變化， 彼經劫數如剎那。
不能一念生悲智， 過於三災壞劫已，
不思議心諸世間， 眾生業報心生風。
風能成就器世間， 四海眾山天宮殿，
廣大種子光明寶， 風能生雲而降雨。
雨止風卷雲自收， 風能成熟世所有，
安樂眾多諸世間， 彼不學於波羅蜜，
亦復不學佛功德， 能現世間不思議。
雖能如是人莫覩， 乃至飛禽走獸聲，
女聲童男童女聲， 雲雷震吼海潮聲，
眾生各各悉聞知， 各各聞於自性聲。
以廣大辯無礙知， 江河各出廣大聲，
世間娛樂妙音聲。 如來法海甚希有，
能攝一切諸眾海， 海得妙寶水無盡，
江河競澍復不增。 由如一切世間海，
定慧解脫福無盡， 智智出生諸功德，
得福功德亦不增。 娑誐羅龍能自在，
從下往詣化樂天， 廣布慈雲四大洲，
無數種種而莊嚴。 化樂天中閻浮名，
現雲普遍眾妙色， 或變紅珠光晃耀，
覩史多天金雪色， 焰摩天中吠瑠璃，
忉利天中瑠璃藏， 四大王天水精色，
金剛堅固海雲色， 緊那羅宮香發越，
龍王宮中蓮花色， 堅守大力烏黑色，
阿修羅宮山石色， 上妙金光陽焰色，
異域他州種種嚴， 贍部洲中青碧色，
雲色各各隨洲變。 化樂天中現金雲，
由如閃電日光色， 妙色等同清淨月，
覩史多天紫金色， 焰摩天中金雪同，
忉利天中瑠璃色， 四大王天水精色，
金剛堅固海雲色， 緊那羅宮香充滿，
龍王宮中蓮花色， 堅守大力烏黑色，
阿修羅宮鐵山色， 上妙清淨摩尼照，
種種差別而莊嚴。 贍部洲中月摩尼，
電光所至亦如雲， 化樂天與梵王天，
同現鼓聲悉周遍。 覩史多天雅樂聲，
焰摩宮中天女聲， 四大王天乾達嚩，
山相擊聲海潮聲， 緊那羅笛俱拏聲，
龍宮迦陵頻伽聲， 堅守宮中龍女聲，
修羅宮中琴瑟聲， 人聲海聲笙簧聲，
化樂天中天妙香， 雨花種種而莊嚴。
妙摩尼月妙月中， 曼陀花鬘及塗香，
覩史多天摩尼色， 種種妙寶眾嚴飾。
如月光明摩尼髻， 繽紛亂雨金色衣，
種種幢幡及寶蓋， 嚴持塗香妙華鬘，
金色真珠紅色衣， 焰摩天中恒時雨。
忉利天中如意珠， 塗香栴檀及沈水，
功姑摩蘃天妙鬘， 香水及雨眾妙花，
珍異飲食增長力， 得香美味貌熙怡。
殊特妙寶不思議， 雨四天王及龍宮，
雨於大海能堅牢， 如是無量無有盡。
庫藏無盡甚廣大， 恒雨無邊勝妙寶，
妙衣莊嚴彼充滿， 又雨粖香末利香，
或作雅妙琴瑟聲， 緊那羅女雨瓔珞，
龍宮恒雨紅色珠。 堅守光明摩尼寶，
破壞冤家弓敏捷， 修羅宮中雨劍戟，
無價瓔珞令彼安。 雨鬘末利瞻波迦，
雨於清淨俱闌拏， 更雨種種妙燈光，
閻浮提人皆歡喜。 復能忻樂妙法雨，
花樹果樹及香樹， 天妙眾物安世間，
如是難思雲莊嚴， 霹靂雷聲雨莊嚴，
如是龍變難思議。 彼恒住於大海水，
龍現變化上難思， 若入法海功德中，
無邊變化非測量。 此義譬喻說少分，
如是說彼調御師， 此勇猛智離譬喻，
若此現住解脫門， 說此解脫為最上。
廣大微妙無上意， 得未曾有真實意，
如是勝上甚深意， 是法難行希希有。
世間所有行行人， 若聞最上解脫已，
世間恭敬而稱讚， 眾生身道難得聞。
如是此法能尊重， 若能作福獲安樂，
自他因力而恭敬， 彼於人間離疑惑。
聲聞乘中不生疑， 辟支佛乘亦復然，
彼復不疑眾多乘， 住彼大乘未為難。
恭敬此經甚難得， 云何讀誦而受持？
若住此法云何行？ 假使三千山及海，
盡未來劫而頂戴， 如是勤苦未為難；
恭敬此經甚為難。 三千微塵等眾生，
一一於前經劫住， 如是勝福未為難；
信此經者甚為難。 假使十剎山及海，
如此而能掌中持， 如是勤苦未為難；
恭敬此經甚難得。 十剎微塵等眾生，
一一面前經劫住， 最勝福報未為難；
信此經者甚難得。 十剎微塵等如來，
一一經劫面前住， 若於此法讀誦持，
勝前功德阿庾多。 如來開此解脫門，
若於十方一切剎， 悉能降伏魔王宮，
導引無罪悉安隱。 若諸十方仁師子，
彼從口中現一切， 舒手安於頭頂上，
無邊功德普吉祥， 一切如來口中出，
如來以手摩其頂， 解脫法門應善說。
汝等應當廣流布， 勿令此法而斷絕，
世尊佛說此伽他， 說已默然而寂住。」
"Also emits light of various adornments, with numerous banners, canopies, and umbrellas, Producing all kinds of music and fragrances, holding fine assorted flowers and incense, Such varied offerings to the Buddha—flowers, incense, burning incense, and powdered incense, Banners, canopies, precious canopies draped with jeweled curtains, able to produce all manner of exquisite adornments. Again emitting light that purifies the mind, holding numerous treasures while standing still, At the stupa of the pure great sage, one attains this pure and wondrous light. Again radiating a vast cloud of light, raining down all kinds of fine anointing oils, Sprinkling the grounds around the stupa with fragrant oil and water—therefore one gains this cloud of light. Again emitting light of various adornments, the naked receive clothes and are bedecked, With all manner of necklaces and garments, thus arises the gift of adornment. Again emitting light called 'many flavors,' giving superb tastes to the hungry and thirsty, After offering various exquisite foods and drinks, one obtains great radiance. Again emitting light called 'supreme meaning,' giving from storehouses and treasuries to the poor, And making inexhaustible offerings to the Three Jewels—thus the practice of giving accomplishes supreme meaning. Again emitting light of pure eyes, the blind gain sight of all forms, By offering lamps to the Buddha and his stupas, one attains radiant, clear eyes. Again emitting light of pure ears, the deaf each hear all sounds, By offering music to the Buddha and his stupas, one attains clear, radiant ears. Again emitting light of pure nose, those with impaired noses smell fine fragrances, By offering exquisite anointing oils to the Buddha and stupas, one attains a clear, radiant nose. Again emitting light of pure tongue, one gains the Buddha's gentle, compassionate speech, Avoiding harsh and impure words, one attains the radiant mark of a fine tongue. Again emitting light of pure body, impaired bodies are restored to fullness, By offering one's body as equal to the Buddha and stupas, one gains this pure body. Again emitting light of pure mind, all wondrous thoughts are obtained, Through the mind making samadhi, one gains this pure, radiant mind. Again emitting light of pure form, one sees the many forms of the benevolent king, All exquisite forms are fully present, attaining the radiant stupa of adornment. Again emitting light of pure sound, all sounds—non-sounds and empty sounds—are fully known, Faith arises like an echo in a valley—thus this pure sound light is emitted. Again emitting pure fragrant light, all foul odors turn into fine scents, With fragrant water sprinkled on Buddha stupas and temples, this light abides at the Bodhi tree. Again emitting pure taste light, both poisonous and non-poisonous become supreme flavors, Offering food to Buddhas, disciples, and parents—giving fine tastes brings this light. Again emitting light of pure touch, rough, smooth, and soft contacts all bring ease, Swords, halberds, arrows, and spears raining like clouds transform into soft, beautiful flower garlands, Countless soft garments touch and bring peace, leading beings to the Buddha's presence, With flowers, incense, pure garments—giving garlands and canopies radiates this light. Again emitting pure Dharma light, the inconceivable Dharma in every hair-tip, Appearing for all worlds, one gains the Buddha's teaching of all things. Trusting that the nature of Dharma is unborn, and so too the Dharmakaya and Sambhogakaya, Dharma ever abides in stillness, equal to space—therefore one attains pure Dharma. This light appears before one, at a single hair-tip on the great sage's face, Producing light as numerous as Ganges sands, each following its own karmic cause. Likewise, within a single mote of dust before one, Appear motes of dust as numerous as Ganges grains—when all such hairs are exhausted, this samadhi of the great sage manifests. If light is emitted according to past deeds, what this light does matches the past, If that light did not appear, how could such miracles equal the great sage's? Since their merit shares the same cause, rejoicing and requesting likewise, Whoever sees it all gains peace—this light is understood by self and other alike. If one performs virtuous deeds, harmonious and peaceful, continually offering to the Buddha, One should seek the Tathagata's virtues—seeing this light, one acts accordingly. Like the blind who do not see the sun, distinguishing neither day nor night nor the world, How can eyes discern forms? Yet each Dharma's meaning is understood. The tamed one's light is likewise—clearly shown yet not seen by oneself, Without freeing oneself from inverted thoughts and words, one never attains vast clarity. Riding precious palaces adorned with many treasures, fine fragrances, and flowers, No one in the assembly can know—that illness is very hard to cure, The tamed one's light is also thus—this light, self-obstructed, cannot be known, Without removing false speech, one cannot ultimately have a vast mind, Seeing this light, one discerns clearly, always gaining delightful eloquence and peace. That body, free of doubt, removes delusion—apart from self, it becomes a great merit banner, Adorned with transformations, attendants, and companions—relying on this supreme samadhi. Throughout all boundless directions, displaying children of the Buddha with attendants, In worlds as numerous as dust motes in three thousand realms, light adorns lotus thrones. All bodies sit in cross-legged posture, revealing this samadhi's transformations, In self and others, as many as dust motes in ten realms, on lotus thrones sit their retinues. Each surrounded by children of the Buddha, abiding in the samadhi of universal entry, Through the great sage's guiding power, beings emerge from the Buddha's virtues. Mutually encircling a great lotus, all join palms in reverence, This Dharma is the great tamer—when one enters tranquil samadhi, One gains disciples gathered around, like the bright moon amid stars, As one enters a single direction, displaying Buddha's children with their retinues. In all directions this is fully done—revealing this samadhi's transformations, Those directions' obstructions are all removed, entering the practice of the supreme samadhi. Some rise from meditation, displaying themselves throughout ten directions, Some in eastern samadhi arise in the west without moving; Some in western samadhi manifest the great one's form in the east, Able to enter all ten directions, again appearing in various samadhis elsewhere. Widely displaying this wisdom of virtues, the great sage's miraculous samadhi, If all realms in other directions are exhausted, countless Tathagatas are all visited. At each one's feet one pays homage, abiding in the blissful samadhi, Or with samadhi gazing at beings, the west's realms remain still. All Tathagatas appear before one, making countless offerings, Having thus seen the west completely, one goes to asamkheya Buddha realms, Paying homage at their feet, able to abide in the blissful samadhi. With meditative focus one rightly sees, exhausting all realms in the east, All Tathagatas appear before one, again beholding countless offerings. Having entered these ten-direction Buddha realms, each direction is fully encompassed without movement, Within them various samadhis arise, making all kinds of offerings to the world's lamp. In the samadhi of eye-contact, one can manifest great forms and realms, Beholding this inconceivable form, both gods and humans are astonished. Having seen the samadhi of form-contact, one contemplates the realm of eye-contact, The nature of the eye is neither born nor extinguished—thus the markless emptiness is proclaimed. Or in the samadhi of ear-contact, one can manifest great sounds and realms, Entering all voices and languages, both gods and humans are astonished. Having seen the samadhi of sound-contact, one carefully contemplates the realm of ear-contact, The nature of the ear is neither born nor extinguished—thus the markless emptiness is proclaimed. Or in the samadhi of nose-contact, one can manifest great fragrances and realms, Such fine scents pervade everywhere, both gods and humans are astonished. Having seen the samadhi of smell-contact, one again contemplates the realm of nose-contact, The nature of the nose is neither born nor extinguished—thus the markless emptiness is proclaimed. Or in the samadhi of tongue-contact, one can manifest the realm of great tastes, Such supreme flavors spread universally, both gods and humans are astonished. Having attained the samadhi of exquisite tastes, one carefully contemplates the realm of tongue-contact, The nature of the tongue is neither born nor extinguished—thus the markless emptiness is proclaimed. Or in the samadhi of body-contact, one can manifest the realm of great touch, The world's touch pervades all, both gods and humans are astonished. Having seen the samadhi of touch, one contemplates the realm of body-contact, The nature of the body is neither born nor extinguished—thus the markless emptiness is proclaimed. Or in the samadhi of mind-contact, one can manifest the realm of great mental objects, Having seen the samadhi of mental objects, one again contemplates the realm of mind-contact, The nature of the mind is neither born nor extinguished—thus the markless emptiness is proclaimed. With the body of an infant in samadhi, one appears in the prime of youthful vigor, Having displayed the samadhi of youth, one then abides in a body worn by old age and illness, Abiding in this aged-body samadhi, one then resolves to become a lay devotee. Abiding in this lay devotee's samadhi, one transforms into a monk's body, Abiding in this monk's samadhi, one gains the body of a widely learned monk. Abiding in this learned-body samadhi, one gains the body of a trainee or adept, Having abided in such body samadhis, one then abides in the Tathagata's body. Abiding in this Tathagata-body samadhi, one gains the Buddha's supreme wondrous form, Abiding in this supreme-body samadhi, one manifests as gods and humans in transformed bodies. From this divine-form samadhi, many great dragon bodies emerge, From this great-dragon samadhi, many great yaksha bodies emerge. From this yaksha-body samadhi, all kinds of spirit bodies emerge, From this spirit-body samadhi, a single hair-tip appears before one. From this hair-tip samadhi, all hair-tips emerge, From all these hair-tips, a single dust-mote of a hair emerges. From this hair-dust samadhi, all hair-dust realms appear, Within each hair-dust samadhi, dust-mote numbers again appear. If one sees the samadhi of a single mote, all motes are born and exhausted, If one sees each mote's samadhi, the great ocean's vajra base emerges. From this vajra-base samadhi, wish-fulfilling jewel trees with flowers and fruits emerge, From this jewel-tree samadhi, the Tathagata's great light appears. From this Tathagata-light samadhi, all rivers and seas emerge, From this river-sea samadhi, great realms of fire-motes again appear. From this fire-mote samadhi, thoughts of wind-motes emerge, From this wind-mote samadhi, the realm of earth-motes emerges. From this earth-mote samadhi, all heavenly palaces emerge, In this palace samadhi, thoughts equal the realm of space. Samadhi and liberation are inconceivable, all boundless virtues are attained, Able to illuminate countless eons—all Tathagatas are beyond measure. All Tathagatas together speak this—the world's karmic fruits are inconceivable, Dragons transform clouds and water; Buddhas enter meditation, and within it transformations are inconceivable. Seeing what emerges, a small portion is told—the assembly there is all amazed, The Dharma teacher's skillful wisdom lets them know, and what is spoken is swiftly understood. Then one abides in the eight liberations. Hearers attain many from one, Or attain one from many—observing that space's blazing light. The flames blaze fiercely, all ablaze together. All around becomes a city of fire, The fire city descends to the water wheel, where one sits or lies in abiding peace, In an instant the body transforms inconceivably. But that assembly has no great compassion, The Bodhi path is far, abandoning the world—though the body transforms miraculously, It cannot benefit others for the world. Like the sun and moon traveling through space, Able to illuminate all ten directions—ponds, lakes, marshes, and springs, Square, round, large, small—precious seas and rivers, all reveal inconceivable forms and features. As the sun illuminates the ten directions, as wisdom liberates all samadhis, Seeing the Tathagata is likewise. By the clear pond's edge, troops of four kinds, Each manifests its form within—swords, bows, arrows, armor, Helmets, arm guards, cords, and iron plates—all adorned with various colors. Seeing the Tathagata's net of light, free from favor and aversion, beyond doubt, The merit of liberation in samadhi. In the heavens, within the seas, that name is spoken, Even to the ocean where beings are born—hearing what is said, all can know, Their own speech and language all rejoice. Loving, craving, hatred—mixed words, All can be understood according to kind—gaining the power of the wonderful dharani, Beyond existence and non-existence in the human and heavenly realms. Named Durlabha-raja, A brahmin woman praises him—her vow has no love or hate. Free from jealousy, she transcends the body—though eloquent, if love and hate remain, One cannot accomplish the great gift practice. His fame spreads far in the world, No one dislikes the wise and virtuous—like a wise one performing illusion, Able to manifest countless forms, whether by day, night, or a single thought of the moon. A hundred years are like a candle in the wind—how can illusions have love or hate? The world's changes are like dreams—it is certain they are far from liberation. Like the wise, well-cultivated, all rejoice—when gods and asuras battle, The gods win and the asuras retreat—covering above, riding chariots, The soldiers themselves retreat and scatter. The asuras then harbor love and hate, Boasting of their own inconceivable body-changes—wealthy, brave, unrivaled. Manifesting body-changes like this—able to hold the great dragon and vajra, Shakra's retinue rides elephants—this elephant's head shows thirty-three, Each again reveals six tusks—on each tusk appear seven pools, The pools are filled with water—in each pool appear seven lotuses, The lotuses are adorned in various ways—each flower again reveals seven, Heavenly maidens all can know—able to understand song, dance, and music. Shakra and the gods rejoice together—knowing themselves in dragon form, Gaining the same transformations—various creations equally adorned. Sometimes appearing as a dragon is supreme—it shows love, hate, and delusion, According to one's own merit, miraculous powers appear—wisdom and skillful means working together. Without samadhi this cannot be done—like Rahu's body transformation, Transforming into vajra bound at the feet—appearing in the sea with water up to the navel, His head equal to Mount Sumeru—he has love, hate, greed, and delusion. Rahu's miraculous power is thus—the mara king destroys the world's lamp, If miraculous powers appear without bound—Shakra's transformations are inconceivable. When gods and asuras battle—subduing the asuras so they cannot change, They manifest themselves before Shakra—knowing the asuras' fierce might, At once they go before Shakra—each holding a vajra, The asuras hold them trembling—manifesting a thousand eyes to terrify. Blazing with light, holding the vajra—wearing armor with great strength, Seeing this, the asuras flee—their weak merit cannot endure. Shakra shows miracles for the gods—able to save all the world, Speaking of this miraculous merit without end—the heavenly drum in the sky urges the gods. It tells of their karmic rewards—knowing the gods are attached to sensual pleasures, The heavenly drum sounds to rescue them—seeing the body as impermanent, not lasting long. These natures cannot be understood—like illusions, clouds, eclipses, stars, and moons, The nature of all things is like waking from a dream. All afflictions are causes of enemies, Removing nectar, free from impermanence—among them, if one delights in attachment, Impermanence is swift like the makara. All kin suffer— The noble ones grow in all things—those attached to pleasures are like the blind, If one hears the Dharma, one escapes impermanence. The drum constantly admonishes Shakra, And teaches the gods the wonderful Dharma—always proclaiming fine words, Able to expound boundless afflictions. It can manifest this formless nature, The heavenly drum emits a great sound—showing various forms according to the gods' minds, Broadly for the effortless beings. When gods and asuras clash, With divine merit surpassing them—the heavenly drum in the sky urges the gods, Emitting many sounds matching theirs. The drum urges them to rejoice, Gaining freedom from the terrors of war—the asura kings retreat on their own, In an instant all fears are erased. The drum bestows nectar through eons, Saving all the worlds—they leave afflictions and the mara hosts, Not receiving afflictions, it speaks of peace. Shakra's heavenly maidens, ninety-two, Transform to delight others—each illusory form matching theirs, All the maidens show the same—all the women simultaneously crave sensual joy, If one abides in the nature of wonderful Dharma—one teaches and reveals the wonderful Dharma. Shakra's miracle lasts a moment—Shakra has love, hate, and delusion, Only delighting his own retinue—no one in the world is ever skillful. The world's changes are free from desire—the mara king's strife abides in the world, Subduing all beings—the power of affliction and karma binds them all, Deluded beings cannot escape—they have love, hate, and delusion, The whole world is held by the mara king—dwelling in the ten paths of deeds. The whole world destroys itself—the Brahma king's palace, lord of three thousand, Even to Brahma's three thousand palaces—he manifests his body and abides within. The Brahma king emits fine sounds—the Brahma king in that world, It is certain the Brahma king can transform—he passes eons like an instant. He cannot in a single thought give rise to compassion and wisdom—after the three calamities' eons of destruction, The inconceivable minds of the world—beings' karmic retribution gives rise to wind in the mind. Wind can accomplish the material world—the four seas, mountains, and heavenly palaces, Great seeds, light, and jewels—wind can produce clouds and rain. Rain stops, wind rolls up clouds—wind can mature all that exists, Bringing peace to many worlds—but it does not learn the paramitas, Nor does it learn the Buddha's virtues—yet it can manifest the world's inconceivability. Though it can, no one sees it—even the sounds of birds and beasts, Women's voices, boys' and girls' voices—thunder, roars, and ocean-tide sounds, Each being hears and knows them all—each hears the sound of its own nature. With vast eloquence and unobstructed knowledge—rivers each emit great sounds, The world's delightful music. The Tathagata's Dharma ocean is very rare, Able to hold all assemblies—the ocean gains precious gems, its water inexhaustible, Rivers rush in yet it does not increase. Like all the world's seas, Samadhi, liberation, and merit are inexhaustible—wisdom gives rise to all virtues, Gaining merit and virtue yet not increasing. The Sagara dragon is free, Going from below to the Nirmita-rati heaven—spreading compassionate clouds over the four continents, Countless varieties adorned. In the Nirmita-rati heaven, named Jambu, Clouds appear universally in wonderful colors—or turn to red pearls, blazing bright, In Tusita heaven, gold-and-snow color—in Yama heaven, beryl, In TrAyastrimsa heaven, a beryl treasury—in the four great kings' heaven, crystal color, Vajra-solid, sea-cloud color—in the Kinnara palace, fragrance spreads, In the dragon king's palace, lotus color—the firm and mighty, raven black, In the asura palace, mountain-stone color—fine golden light, heat-haze color, Other lands adorned variously—in Jambudvipa, azure color, Cloud colors change with each continent. In Nirmita-rati heaven, golden clouds appear, Like lightning and sunlight in color—fine colors equal to the clear moon, In Tusita heaven, purple-gold—in Yama heaven, gold and snow alike, In TrAyastrimsa heaven, beryl—in the four great kings' heaven, crystal, Vajra-solid, sea-cloud color—in the Kinnara palace, fragrance fills, In the dragon king's palace, lotus color—the firm and mighty, raven black, In the asura palace, iron-mountain color—fine, pure mani shining, Various differences adorned. In Jambudvipa, moon-mani, Where lightning reaches is also like clouds—Nirmita-rati and Brahma heavens, Drum sounds appear together, pervading all. In Tusita heaven, elegant music, In Yama palace, heavenly maidens' voices—in the four great kings' heaven, gandharvas, Mountains striking, ocean-tide sounds—Kinnara flutes, the kundava sound, In the dragon palace, kalavinka birds' songs—in the firm palace, dragon maidens' voices, In the asura palace, lutes and zithers—human voices, ocean sounds, reed-organs, In Nirmita-rati heaven, heavenly fragrances—raining various flowers as adornment. Fine mani, moon-mani—mandarava garlands and anointing oils, In Tusita heaven, mani colors—various precious treasures all adorning. Like moonlight, mani topknots—showering golden robes in profusion, Various banners, canopies, and precious parasols—holding anointing oils and flower garlands, Gold-colored, pearl, and red robes—in Yama heaven, it always rains. In TrAyastrimsa heaven, wish-fulfilling gems—anointing oils, sandalwood, and aloes, Kumkuma petals, heavenly garlands—perfumed water and rains of fine flowers, Precious and extraordinary foods that increase strength—gaining fragrance, taste, and joyful faces. Extraordinary precious treasures, inconceivable—raining on the four kings and dragon palaces, Raining on the great sea, able to make it firm—such is boundless and inexhaustible. Treasuries inexhaustible and vast—always raining boundless supreme jewels, Fine robes adorn and fill—also raining powdered incense and jasmine scent, Or making elegant lute and zither sounds—Kinnara maidens rain necklaces, The dragon palace always rains red pearls. The firm, radiant mani jewel, Breaking enemies' bows with agility—in the asura palace rain swords and spears, Priceless necklaces bringing them peace. Raining garlands, jasmine, champaka, Raining pure kundala—also raining various wonderful lamps, The people of Jambudvipa all rejoice. Again delighting in the rain of wonderful Dharma, Flower trees, fruit trees, and fragrant trees—heavenly fine things bring peace to the world, Such inconceivable cloud adornments—thunder and lightning, rain adornments, Such dragon transformations are inconceivable. It always abides in the great sea water, The dragon's transformations rise inconceivably—if one enters the sea of Dharma's merits, Boundless transformations cannot be measured. This meaning is explained by a small simile, Thus speaking of the tamer—this heroic wisdom is beyond simile, If one now abides in this liberation gate—this liberation is said to be supreme. Vast, subtle, unsurpassed intention—attaining the unprecedented true meaning, Such supreme, profound intention—this Dharma is hard to practice, extremely rare. Among all practitioners in the world, if they hear the supreme liberation, The world reveres and praises—the path of beings' bodies is rarely heard. Thus this Dharma can be honored—if one makes merit, one gains peace, Through self and others' causal power, one reveres—such a one is free from doubt among humans. No doubt arises in the Hearer vehicle—nor in the Pratyekabuddha vehicle, Nor does one doubt the many vehicles—abiding in the Great Vehicle is not difficult. Honoring this sutra is very rare—how much more reciting and upholding it? If one abides in this Dharma, how should one practice? Even if one carried Mount Sumeru, mountains, and seas, For future eons upon one's head—such toil would not be difficult; Honoring this sutra is very difficult. Beings as numerous as dust motes in three thousand realms, Each before them abiding for eons—such supreme merit would not be difficult; Trusting this sutra is very difficult. Even if one held ten realms' mountains and seas, Able to hold them in one's palm—such toil would not be difficult; Honoring this sutra is very rare. Beings as numerous as dust motes in ten realms, Each before them abiding for eons—the supreme merit would not be difficult; Trusting this sutra is very rare. Tathagatas as numerous as dust motes in ten realms, Each before one abiding for eons—if one recites and upholds this Dharma, This merit surpasses the previous by an ayuta. The Tathagata opens this liberation gate, If in all realms of ten directions—one can subdue the mara kings' palaces, Leading the innocent to safety. If the lions among men in ten directions, From their mouths all appears—stretching out hands to place on the crown, Boundless merit, universal auspiciousness—all comes from the Tathagatas' mouths, The Tathagata rubs their crowns with his hand—the liberation Dharma gate should be well taught. You should broadly spread it—do not let this Dharma be cut off. The World-Honored One, the Buddha, spoke this gatha—having spoken, he remained silent and still."
爾時三千大千世界，一切諸天及諸人民海會聖眾，同作是言：「此是如來第二會轉此法輪，讚言善哉！善說世尊，希有，希有！我等過去未曾聞，說如是正法。若有眾生，聞此正法，甚為希有！即得不生貧窮下賤之家，心得平等，由如供養恭敬眾多如來。是諸眾生展轉相教，如佛塔廟。彼諸眾生，天上人間，魔王眷屬彼不能害。若諸人天，在家出家，是諸國王及諸大臣長者宰官，亦不能害。」
At that time, throughout the vast three-thousand-world universe, all the celestial beings and people, a grand assembly of saints and multitudes, spoke together, saying: "This is the Tathagata's second turning of the Dharma wheel. Praise be! Well spoken, World-Honored One. How rare, how extraordinary! Never before have we heard such true Dharma. If any living being hears this true Dharma, it is truly a rare thing indeed! They will immediately avoid being born into poverty or lowly stations, and their minds will attain equanimity, just as if they had made offerings and paid homage to countless Tathagatas. Those living beings will teach one another in turn, treating each other as they would a stupa or shrine of the Buddha. Those beings, whether in heavens or among humans, cannot be harmed by the retinue of Mara, the tempter. Whether they are celestial or human, lay or monastic, whether they are kings, ministers, elders, or officials, no one can harm them."
是時，尊者須菩提白佛言：「世尊！希有如來云何得此，如是寶光明經正法行於世間？此眾經中寶，皆是如來威神力故，出現世間。復次是諸眾生得聞是法，亦是如來威神力故。」
At that time, the venerable Subhuti said to the Buddha, "World-Honored One! It is truly remarkable how the Thus-Gone One has brought this precious radiant sutra of the true Dharma into the world. This jewel among all scriptures appears in the world through the Thus-Gone One's majestic spiritual power. Moreover, that all living beings can hear this Dharma is also due to the Thus-Gone One's majestic spiritual power."
爾時世尊復開金口，告尊者阿難言：「汝當受持，阿難！如是正法，勤心精進，受持讀誦。」
At that time, the World-Honored One opened his golden mouth again and said to the Venerable Ananda: "You should receive and uphold this, Ananda! This true Dharma—with a diligent heart and effort, receive it, uphold it, read it, and recite it."
是時，尊者阿難遶佛三匝，而作是言：「世尊！我當受持如是正法，永不忘失。」
At that time, the venerable Ananda walked around the Buddha three times and said, "World-Honored One, I will receive and uphold this true Dharma and never forget it."
佛說此經已，一切聖眾菩薩，普賢菩薩、妙吉祥童子，尊者舍利弗等，諸大聲聞，天、人、阿修羅、乾達嚩等，聞佛所說，皆大歡喜，頂禮而去。
大方廣總持寶光明經卷第五