說無垢稱經卷第一
Sutra on the Inexhaustible Essence, Volume 1
大唐三藏法師玄奘奉 詔譯
Translated by the Tang Dynasty Tripitaka Master Xuanzang, by Imperial Command.
序品第一
Chapter 1: Prologue
如是我聞：
This is what I heard:
一時薄伽梵住廣嚴城菴羅衛林，與大苾芻眾八千人俱、菩薩摩訶薩三萬二千——皆為一切眾望所識，大神通業修已成辦，諸佛威德常所加持，善護法城能攝正法，以大師子吼聲敷演，美音遐振周遍十方，為諸眾生不請善友，紹三寶種能使不絕，降伏魔怨、制諸外道，永離一切障及蓋纏，念、定、總持無不圓滿，建立無障解脫智門，逮得一切無斷殊勝念慧等持陀羅尼辯；皆獲第一布施、調伏寂靜尸羅、安忍、正勤、靜慮、般若、方便善巧、妙願、力、智波羅蜜多，成無所得不起法忍，已能隨轉不退法輪，咸得無相妙印所印，善知有情諸根勝劣，一切大眾所不能伏，而能調御得無所畏；已積無盡福智資糧，相好嚴身色像第一，捨諸世間所有飾好，名稱高遠踰於帝釋，意樂堅固猶若金剛；於諸佛法得不壞信、流法寶光、澍甘露雨，於眾言音微妙第一，於深法義廣大緣起；已斷二邊見習相續，演法無畏猶師子吼，其所講說乃如雷震，不可稱量過稱量境；集法寶慧為大導師，正直審諦柔和微密，妙達諸法難見難知；甚深實義隨入一切，有趣無趣意樂所歸，獲無等等佛智灌頂，近力無畏不共佛法；已除所有怖畏惡趣，復超一切險穢深坑，永棄緣起金剛刀仗，常思示現諸有趣生；為大醫王善知方術，應病與藥，愈疾施安；無量功德皆成就、無量佛土皆嚴淨，其見聞者無不蒙益；諸有所作亦不唐捐，設經無量百千俱胝那庾多劫讚其功德亦不能盡——其名曰：等觀菩薩、不等觀菩薩、等不等觀菩薩、定神變王菩薩、法自在菩薩、法幢菩薩、光幢菩薩、光嚴菩薩、大嚴菩薩、寶峯菩薩、辯峯菩薩、寶手菩薩、寶印手菩薩、常舉手菩薩、常下手菩薩、常延頸菩薩、常喜根菩薩、常喜王菩薩、無屈辯菩薩、虛空藏菩薩、執寶炬菩薩、寶吉祥菩薩、寶施菩薩、帝網菩薩、光網菩薩、無障靜慮菩薩、慧峯菩薩、天王菩薩、壞魔菩薩、電天菩薩、現神變王菩薩、峯相等嚴菩薩、師子吼菩薩、雲雷音菩薩、山相擊王菩薩、香象菩薩、大香象菩薩、常精進菩薩、不捨善軛菩薩、妙慧菩薩、妙生菩薩、蓮花勝藏菩薩、三摩地王菩薩、蓮花嚴菩薩、觀自在菩薩、得大勢菩薩、梵網菩薩、寶杖菩薩、無勝菩薩、勝魔菩薩、嚴土菩薩、金髻菩薩、珠髻菩薩、慈氏菩薩、妙吉祥菩薩、珠寶蓋菩薩，如是等上首菩薩摩訶薩三萬二千。
Once, the Bhagavan was dwelling in the city of Vaishali, in the Amrapali Grove, together with eight thousand great bhikkhus and thirty-two thousand bodhisattva mahasattvas. All were recognized by the assembly, had perfected the practice of great spiritual powers, were constantly empowered by the majestic virtue of the Buddhas, skillfully guarded the citadel of the Dharma and upheld the true teaching. With a lion's roar, they proclaimed the Dharma, their beautiful voices resonating far and wide, pervading the ten directions. They were unasked-for good friends to all beings, ensuring the continuity of the Three Jewels, subduing the hosts of Mara and restraining non-Buddhist paths. They had forever abandoned all hindrances and coverings; their mindfulness, concentration, and dhāraṇīs were all perfectly complete. They had established the unimpeded gate of liberating wisdom, attaining all unbroken, supreme mindfulness, wisdom, samādhi, dhāraṇīs, and eloquence. All had attained the foremost perfection of giving, the perfection of discipline through taming and tranquility, the perfection of patience, the perfection of vigor, the perfection of meditation, the perfection of wisdom, the perfection of skillful means, the perfection of sublime vow, the perfection of power, and the perfection of knowledge. They had realized the patient acceptance of the non-arising of dharmas, where nothing is attained. They were already able to turn the irreversible wheel of the Dharma. All were sealed by the wondrous seal of signlessness. They skillfully knew the superior and inferior faculties of sentient beings. No assembly could overpower them, yet they could tame and guide others, possessing fearlessness. They had accumulated inexhaustible stores of merit and wisdom. Adorned with excellent marks, their forms were supreme. They had renounced all worldly ornaments and adornments. Their fame was lofty, surpassing that of Śakra. Their resolve was firm, like a vajra. Toward the Buddhadharma, they possessed unshakable faith, radiated the light of the Dharma treasure, and showered the rain of nectar. Among all voices, theirs were subtle and supreme. Regarding the profound meaning of the Dharma and the vast dependent arising, they had severed the continuity of the habits of the two extremes. Proclaiming the Dharma fearlessly like a lion's roar, their expositions were like the crash of thunder, immeasurable, beyond the realm of measurement. Gathering the treasure of Dharma wisdom, they were great guides—upright, discerning, gentle, and profound. They skillfully penetrated all dharmas, difficult to see and difficult to know. The profound true meaning entered everywhere, the destination for the inclinations of all beings, whether with form or without. They had received the anointment of the unequaled, equal Buddha-wisdom, drawing near to the powers, fearlessnesses, and unshared Buddha-dharmas. They had removed all fears of the evil destinies and furthermore transcended all perilous, foul, deep pits. They had forever cast aside the vajra sword of dependent arising, constantly contemplating how to manifest within all states of existence. They were great physician kings, skillfully knowing prescriptions, administering medicine according to the illness, curing diseases and bestowing peace. Immeasurable virtues were all accomplished; immeasurable Buddha-lands were all purified. Those who saw or heard them all received benefit. Nothing they did was in vain. Even if one praised their virtues for immeasurable hundreds of thousands of koṭis of nayutas of kalpas, one could not exhaust them.
Their names were: Bodhisattva Equal Contemplation, Bodhisattva Unequal Contemplation, Bodhisattva Equal and Unequal Contemplation, Bodhisattva King of Concentration and Spiritual Transformation, Bodhisattva Mastery of Dharma, Bodhisattva Banner of Dharma, Bodhisattva Banner of Light, Bodhisattva Adorned with Light, Bodhisattva Great Adornment, Bodhisattva Jewel Peak, Bodhisattva Peak of Eloquence, Bodhisattva Jewel Hand, Bodhisattva Jewel Seal Hand, Bodhisattva Constantly Raised Hand, Bodhisattva Constantly Lowered Hand, Bodhisattva Constantly Stretched Neck, Bodhisattva Constant Joyful Root, Bodhisattva King of Constant Joy, Bodhisattva Unbending Eloquence, Bodhisattva Treasury of Space, Bodhisattva Holding the Jewel Torch, Bodhisattva Auspicious Jewel, Bodhisattva Jewel Giving, Bodhisattva Net of Indra, Bodhisattva Net of Light, Bodhisattva Unobstructed Meditation, Bodhisattva Peak of Wisdom, Bodhisattva Heavenly King, Bodhisattva Destroyer of Mara, Bodhisattva Lightning Deva, Bodhisattva King Manifesting Spiritual Transformation, Bodhisattva Peak Appearance and Equal Adornment, Bodhisattva Lion's Roar, Bodhisattva Cloud Thunder Voice, Bodhisattva King of Clashing Mountain Appearances, Bodhisattva Fragrant Elephant, Bodhisattva Great Fragrant Elephant, Bodhisattva Constant Vigor, Bodhisattva Not Abandoning the Good Yoke, Bodhisattva Subtle Wisdom, Bodhisattva Wondrous Birth, Bodhisattva Supreme Treasury of the Lotus, Bodhisattva King of Samādhi, Bodhisattva Lotus Adornment, Bodhisattva Avalokiteśvara, Bodhisattva Mahāsthāmaprāpta, Bodhisattva Brahma's Net, Bodhisattva Jewel Staff, Bodhisattva Unsurpassed, Bodhisattva Conqueror of Mara, Bodhisattva Adorner of Lands, Bodhisattva Golden Topknot, Bodhisattva Jewel Topknot, Bodhisattva Maitreya, Bodhisattva Mañjuśrī, Bodhisattva Jewel Canopy—such were the thirty-two thousand foremost bodhisattva mahasattvas.
復有萬梵，持髻梵王而為上首，從本無憂四大洲界為欲瞻禮供養世尊及聽法故來在會坐；復有萬二千天帝，各從餘方四大洲界亦為瞻禮供養世尊及聽法故來在會坐；并餘大威力諸天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、莫呼洛伽、釋、梵、護世等悉來會坐；及諸四眾——苾芻、苾芻尼、鄔波索迦、鄔波斯迦——俱來會坐。
Furthermore, there were ten thousand Brahma gods, led by the Brahma King with a Topknot, who came from the originally carefree Four Great Continents to attend the assembly, wishing to pay respects, make offerings to the World-Honored One, and listen to the Dharma. Additionally, there were twelve thousand heavenly emperors, each from the other directions of the Four Great Continents, who also came to attend the assembly to pay respects, make offerings to the World-Honored One, and listen to the Dharma. Along with them were other great and powerful beings—devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, Indra, Brahma, and the World-Protectors—all gathered in the assembly. And the fourfold assembly—bhikkhus, bhikkhunis, upasakas, and upasikas—all came together to be seated in the assembly.
爾時，世尊無量百千諸來大眾恭敬圍繞而為說法——譬如大寶妙高山王處于大海巍然逈出——踞大師子勝藏之座，顯耀威光蔽諸大眾。
At that time, the World-Honored One, surrounded by hundreds of thousands of beings who had gathered to pay him reverence, was teaching the Dharma. Like the majestic and lofty king of mountains, Sumeru, rising high above the great ocean, he sat upon the supreme lion throne of the treasury of victory, his radiant brilliance outshining all those assembled.
時廣嚴城有一菩薩，離呫毘種，名曰寶性，與離呫毘五百童子各持一蓋，七寶莊嚴，往菴羅林詣如來所，各以其蓋奉上世尊，奉已頂禮世尊雙足，右繞七匝却住一面。
At that time in the city of Vaishali, there was a bodhisattva of the Licchavi clan named Ratnagarbha. Together with five hundred Licchavi youths, each holding a jeweled canopy adorned with seven treasures, they went to the mango grove to visit the Tathagata. Each of them offered his canopy to the World-Honored One, then bowed at the feet of the World-Honored One, circumambulated him seven times to the right, and stood respectfully to one side.
佛之威神令諸寶蓋合成一蓋，遍覆三千大千世界，而此世界廣長之相悉於中現。
By the Buddha's majestic power, all the jeweled canopies merged into a single canopy, covering the entire universe of three thousand worlds. Within it, the vast expanse and all phenomena of this world appeared in full view.
又，此三千大千世界所有大寶妙高山王、一切雪山、目真隣陀山、摩訶目真隣陀山、香山、寶山、金山、黑山、輪圍山、大輪圍山、大海、江河、陂泉、池沼，及百俱胝四大洲渚、日、月、星辰、天宮、龍宮、諸尊神宮，并諸國邑、王都、聚落，如是皆現此寶蓋中。
Moreover, within this precious canopy, the entire Three-Thousandfold Great Chiliocosm is revealed: all the magnificent Sumeru, king of mountains; every Snow Mountain; Mount Mucilinda and Great Mount Mucilinda; the Fragrant Mountains and Jewel Mountains; the Golden Mountains and Black Mountains; the Cakravāla Mountains and Great Cakravāla Mountains; the great oceans, rivers, lakes, ponds, and marshes; the hundred koṭis of the four great continents and isles; the sun, the moon, the stars and constellations; the palaces of the gods, the dragon palaces, and the abodes of the honored spirits; along with all the kingdoms, capitals, cities, and villages—all of these appear within this precious canopy.
又，十方界諸佛、如來所說正法皆如響應，於此蓋內無不見聞。
Moreover, all the true teachings spoken by the Buddhas and Tathagatas throughout the ten directions are like echoes resonating within this canopy, where nothing remains unseen or unheard.
時諸大眾覩佛神力，歡喜踊躍，歎未曾有，合掌禮佛瞻仰尊顏，目不暫捨默然而住。
At that time, the great assembly, witnessing the Buddha's miraculous power, was filled with joy and exultation, marveling at what had never been seen before. With palms joined, they bowed to the Buddha, gazing upon his revered countenance without their eyes straying for even a moment, and remained silent in stillness.
爾時，寶性即於佛前右膝著地，合掌恭敬，以妙伽他而讚佛曰：
At that time, Baoxing knelt on his right knee before the Buddha, folded his hands reverently, and praised the Buddha with a beautiful verse:
「目淨脩廣妙端嚴，皎如青紺蓮花葉，
已證第一淨意樂，勝奢摩陀到彼岸。
久積無邊清淨業，獲得廣大勝名聞，
故我稽首大沙門，開導希夷寂路者。
既見大聖以神變，普現十方無量土，
其中諸佛演說法，於是一切悉見聞。
法王法力超群生，常以法財施一切，
能善分別諸法相，觀第一義摧怨敵，
已於諸法得自在，是故稽首此法王。
說法不有亦不無，一切皆得因緣立，
無我、無造、無受者，善惡之業亦不亡。
始在佛樹降魔力，得甘露滅勝菩提，
此中非心意受行，外道、群邪所不測。
三轉法輪於大千，其輪能寂本性寂，
希有法智天人證，三寶於是現世間。
以斯妙法濟群生，無思、無怖、常安寂，
度生、老、死大醫王，稽首無邊功德海。
八法不動如山王，於善、不善俱慈愍，
心行如空平等住，孰不承敬此能仁？
以斯微蓋奉世尊，於中普現三千界，
諸天、龍、神宮殿等，故禮智見功德身。
十力神變示世間，一切皆如光影等，
眾覩驚歎未曾有，故禮十力大智見。
眾會瞻仰大牟尼，靡不心生清淨信，
各見世尊在其前，斯則如來不共相；
佛以一音演說法，眾生隨類各得解，
皆謂世尊同其語，斯則如來不共相；
佛以一音演說法，眾生各各隨所解，
普得受行獲其利，斯則如來不共相；
佛以一音演說法，或有恐畏或歡喜，
或生厭離或斷疑，斯則如來不共相。
稽首十力諦勇猛、稽首已得無怖畏、
稽首至定不共法、稽首一切大導師、
稽首能斷眾結縛、稽首已住於彼岸、
稽首普濟苦群生、稽首不依生死趣。
已到有情平等趣，善於諸趣心解脫，
牟尼如是善修空，猶如蓮花不著水。
一切相遣無所遣、一切願滿無所願，
大威神力不思議，稽首如空無所住。」
"Pure and wide is his gaze, elegant and sublime, Bright as a blue lotus petal.
He has attained the supreme joy of purity, Crossed to the other shore of perfect stillness.
Long cultivating infinite pure deeds, He has gained vast and great renown. Therefore I bow to the Great Monk, Who reveals the path of subtle peace.
Having seen the Holy One’s miraculous power, Appearing throughout countless lands, Where all Buddhas teach the Dharma, All this we see and hear.
The Dharma King’s power surpasses all beings, Always giving the wealth of the Dharma. He discerns all aspects of reality, Contemplating the ultimate meaning, he defeats all foes. He has mastered all phenomena, Thus I bow to this Dharma King.
Speaking of existence and non-existence, everything arises from conditions. No self, no creator, no receiver, yet good and evil deeds never vanish.
Once at the Bodhi tree, he conquered Māra’s power, Attained the deathless nectar and supreme enlightenment. This is beyond ordinary thought and feeling, Unfathomable to heretics and the misguided.
He turned the wheel of Dharma in the cosmos, A wheel that quells all by its tranquil nature. Rare is the Dharma and wisdom realized by gods and humans, Thus the Three Jewels appear in the world.
With this wondrous Dharma, he saves all beings, Free from thought, fear, dwelling in constant peace. The great physician who overcomes birth, aging, and death— I bow to this boundless ocean of virtue.
Unmoved by the eight worldly winds, like a king of mountains, He shows compassion to both good and evil. His mind abides equally, like space itself— Who would not honor this Able One?
With this small canopy as an offering to the World-Honored One, The entire universe appears within it, Palaces of gods, dragons, and spirits, Thus I bow to the seer of wisdom’s merit.
His ten powers and miracles appear in the world, All like shadows and reflections. All behold, amazed and awed— Thus I bow to the great wisdom of the ten powers.
The assembly gazes upon the Great Sage, All are filled with pure faith. Each sees the World-Honored One before them— This is the unique mark of the Tathāgata.
The Buddha teaches with a single voice, Yet beings understand according to their kind. Each thinks the World-Honored One speaks their language— This is the unique mark of the Tathāgata.
The Buddha teaches with a single voice, Yet beings each interpret in their own way. All receive and practice, gaining benefit— This is the unique mark of the Tathāgata.
The Buddha teaches with a single voice, Some feel fear, others joy, Some become weary, others end their doubts— This is the unique mark of the Tathāgata.
I bow to the truth-seer, courageous and steadfast; I bow to the one free from all fear; I bow to the one with supreme, unmixed qualities; I bow to the great guide of all; I bow to the one who cuts all bonds; I bow to the one who has reached the other shore; I bow to the one who saves all suffering beings; I bow to the one who dwells not in birth and death.
Having reached the equal state of all beings, He is skilled in liberating the mind from all realms. The Sage thus rests in emptiness, Like a lotus unstained by water.
He lets go of all notions without holding; He fulfills all wishes without attachment. His great power is inconceivable— I bow to him, who dwells nowhere, like space."
爾時，寶性說此伽他讚世尊已，復白佛言：「如是五百童子菩薩皆已發趣阿耨多羅三藐三菩提，彼咸問我嚴淨佛土。唯願如來哀愍，為說淨佛土相。云何菩薩修淨佛土？」
At that time, after Voicing the Noble Nature (Baoxing) had spoken these verses in praise of the World-Honored One, he said to the Buddha, "These five hundred young bodhisattvas have all set their minds on attaining unsurpassed, perfect enlightenment (Anuttara-samyak-sambodhi). They have all asked me about purifying a buddha-land. I earnestly pray that the Tathagata, out of compassion, would explain for us the characteristics of a pure buddha-land. How does a bodhisattva cultivate a pure buddha-land?"
作是語已，佛言：「寶性！善哉善哉，汝今乃能為諸菩薩請問如來淨佛土相及問菩薩修淨佛土。汝今諦聽，善思念之，當為汝等分別解說。」
After Guizixing spoke these words, the Buddha said: "Baoxing! Excellent, excellent. Now you have taken it upon yourself to ask the Tathagata, on behalf of all bodhisattvas, about the marks of a Pure Buddha Land and to inquire about the bodhisattva's practice of purifying a Buddha Land. Now listen closely and reflect well upon this, for I shall explain it to you in detail."
於是寶性及諸菩薩咸作是言：「善哉，世尊！唯願為說，我等今者皆希聽受。」
Then the Bodhisattva Ratna and the other bodhisattvas all said: "Excellent, World-Honored One! We sincerely ask you to teach us—we are all eager to listen and learn."
爾時，世尊告眾菩薩：「諸有情土是為菩薩嚴淨佛土。所以者何？諸善男子！一切菩薩隨諸有情增長饒益，即便攝受嚴淨佛土；隨諸有情發起種種清淨功德，即便攝受嚴淨佛土；隨諸有情應以如是嚴淨佛土而得調伏，即便攝受如是佛土；隨諸有情應以如是嚴淨佛土悟入佛智，即便攝受如是佛土；隨諸有情應以如是嚴淨佛土起聖根行，即便攝受如是佛土。所以者何？諸善男子！菩薩攝受嚴淨佛土，皆為有情增長、饒益、發起種種清淨功德。諸善男子！譬如有人欲於空地造立宮室，或復莊嚴隨意無礙，若於虛空終不能成。菩薩如是，知一切法皆如虛空，唯為有情增長、饒益、生淨功德，即便攝受如是佛土。攝受如是淨佛土者非於空也。
At that time, the World-Honored One said to the assembly of Bodhisattvas: “The lands of living beings are what a Bodhisattva uses to adorn a pure Buddha-land. Why is that? Good men, whatever a Bodhisattva does to help living beings grow and benefit—that is how they take on and adorn a pure Buddha-land. Whatever pure virtues living beings develop—that is how they take on and adorn a pure Buddha-land. When living beings can be tamed through a particular kind of pure Buddha-land, then the Bodhisattva takes on that Buddha-land. When living beings can awaken to the Buddha’s wisdom through a particular kind of pure Buddha-land, then the Bodhisattva takes on that Buddha-land. When living beings can develop roots of spiritual practice through a particular kind of pure Buddha-land, then the Bodhisattva takes on that Buddha-land. Why is that? Good men, whatever pure Buddha-land a Bodhisattva takes on and adorns, it is always for the sake of helping living beings grow, benefit, and develop various pure virtues.
Good men, suppose someone wanted to build a palace on empty ground—they could freely design and decorate it according to their wishes. But if they tried to build in empty space, they would never succeed. In the same way, a Bodhisattva understands that all phenomena are like empty space, and only in order to help living beings grow, benefit, and develop pure virtues does the Bodhisattva take on and adorn that Buddha-land. Taking on and adorning such a pure Buddha-land is not something done in emptiness.”
「復次，寶性！汝等當知：發起無上菩提心土是為菩薩嚴淨佛土，菩薩證得大菩提時，一切發起大乘有情來生其國；純意樂土是為菩薩嚴淨佛土，菩薩證得大菩提時，所有不諂、不誑有情來生其國；善加行土是為菩薩嚴淨佛土，菩薩證得大菩提時，發起住持妙善加行一切有情來生其國；上意樂土是為菩薩嚴淨佛土，菩薩證得大菩提時，具足成就善法有情來生其國；修布施土是為菩薩嚴淨佛土，菩薩證得大菩提時，一切能捨財法有情來生其國；修淨戒土是為菩薩嚴淨佛土，菩薩證得大菩提時，圓滿成就十善業道意樂有情來生其國；修安忍土是為菩薩嚴淨佛土，菩薩證得大菩提時，三十二相莊嚴其身、堪忍柔和寂靜有情來生其國；修精進土是為菩薩嚴淨佛土，菩薩證得大菩提時，諸善勇猛精進有情來生其國；修靜慮土是為菩薩嚴淨佛土，菩薩證得大菩提時，具足成就正念、正知、正定有情來生其國；修般若土是為菩薩嚴淨佛土，菩薩證得大菩提時，一切已入正定有情來生其國；四無量土是為菩薩嚴淨佛土，菩薩證得大菩提時，常住慈悲喜捨有情來生其國；四攝事土是為菩薩嚴淨佛土，菩薩證得大菩提時，諸有解脫所攝有情來生其國；巧方便土是為菩薩嚴淨佛土，菩薩證得大菩提時，善巧觀察諸法有情來生其國；修三十七菩提分土是為菩薩嚴淨佛土，菩薩證得大菩提時，通達一切念住、正斷、神足、根、力、覺支、道支圓滿有情來生其國；修迴向土是為菩薩嚴淨佛土，菩薩證得大菩提時，其國具足眾德莊嚴；善說息除八無暇土是為菩薩嚴淨佛土，菩薩證得大菩提時，其國永離惡趣無暇；自守戒行不譏彼土是為菩薩嚴淨佛土，菩薩證得大菩提時，其國無有犯禁之名；十善業道極清淨土是為菩薩嚴淨佛土，菩薩證得大菩提時，壽量決定大富梵行、所言誠諦、常以軟語、眷屬不離、善宣密意、離諸貪欲、心無瞋恚、正見有情來生其國。
Furthermore, Ratnashrī, you should know this: The aspiration for supreme enlightenment becomes the ground for a bodhisattva to purify a buddha-field. When that bodhisattva attains great enlightenment, all beings who have awakened the aspiration for the Great Vehicle will be reborn in that land.
A pure intention becomes the ground for purifying a buddha-field. When that bodhisattva attains great enlightenment, all beings who are free from deceit and hypocrisy will be reborn there.
Wholesome conduct becomes the ground for purifying a buddha-field. When that bodhisattva attains great enlightenment, all beings who uphold and engage in excellent wholesome actions will be reborn there.
A superior intention becomes the ground for purifying a buddha-field. When that bodhisattva attains great enlightenment, all beings who have fully accomplished virtuous qualities will be reborn there.
The practice of generosity becomes the ground for purifying a buddha-field. When that bodhisattva attains great enlightenment, all beings who are able to let go of wealth and the Dharma will be reborn there.
The practice of ethical discipline becomes the ground for purifying a buddha-field. When that bodhisattva attains great enlightenment, all beings whose intention perfectly realizes the ten virtuous actions will be reborn there.
The practice of patience becomes the ground for purifying a buddha-field. When that bodhisattva attains great enlightenment, all beings who are adorned with the thirty-two marks, who are tolerant, gentle, and peaceful, will be reborn there.
The practice of diligence becomes the ground for purifying a buddha-field. When that bodhisattva attains great enlightenment, all beings who are courageous and diligent in wholesome actions will be reborn there.
The practice of meditation becomes the ground for purifying a buddha-field. When that bodhisattva attains great enlightenment, all beings who are endowed with right mindfulness, alert awareness, and right concentration will be reborn there.
The practice of wisdom becomes the ground for purifying a buddha-field. When that bodhisattva attains great enlightenment, all beings who have already entered into fixed right views will be reborn there.
The four immeasurable qualities become the ground for purifying a buddha-field. When that bodhisattva attains great enlightenment, all beings who abide in loving-kindness, compassion, joy, and equanimity will be reborn there.
The four methods of gathering people become the ground for purifying a buddha-field. When that bodhisattva attains great enlightenment, all beings who are guided toward liberation will be reborn there.
Skillful means become the ground for purifying a buddha-field. When that bodhisattva attains great enlightenment, all beings who skillfully investigate all phenomena will be reborn there.
The practice of the thirty-seven factors of enlightenment becomes the ground for purifying a buddha-field. When that bodhisattva attains great enlightenment, all beings who have fully understood the foundations of mindfulness, the right efforts, the bases of psychic power, the faculties, the powers, the factors of enlightenment, and the noble path will be reborn there.
The practice of dedicating merit becomes the ground for purifying a buddha-field. When that bodhisattva attains great enlightenment, that land will be fully adorned with all virtuous qualities.
Skillful teaching that eliminates the eight unfavorable circumstances becomes the ground for purifying a buddha-field. When that bodhisattva attains great enlightenment, that land will be forever free from the lower realms and unfavorable conditions.
Guarding one's own conduct without criticizing others becomes the ground for purifying a buddha-field. When that bodhisattva attains great enlightenment, the very name of violating precepts will not exist in that land.
The perfect purity of the ten virtuous actions becomes the ground for purifying a buddha-field. When that bodhisattva attains great enlightenment, beings who have a fixed lifespan, great wealth, pure conduct, truthful speech, gentle words, undivided families, skill in expressing subtle meanings, freedom from craving, a mind free from anger, and right views will be reborn there.
「諸善男子！如是，菩薩隨發菩提心則有純淨意樂，隨其純淨意樂則有妙善加行，隨其妙善加行則有增上意樂，隨其增上意樂則有止息，隨其止息則有發起，隨其發起則有迴向，隨其迴向則有寂靜，隨其寂靜則有清淨有情，隨其清淨有情則有嚴淨佛土，隨其嚴淨佛土則有清淨法教，隨其清淨法教即有清淨妙福，隨其清淨妙福則有清淨妙慧，隨其清淨妙慧則有清淨妙智，隨其清淨妙智則有清淨妙行，隨其清淨妙行則有清淨自心，隨其清淨自心則有清淨諸妙功德。
Good people, this is how it is: When a bodhisattva awakens the mind of enlightenment, they develop pure intention. From pure intention comes excellent conduct. From excellent conduct comes a higher resolve. From higher resolve comes inner stillness. From inner stillness comes true initiative. From true initiative comes dedication to others. From dedication to others comes peace. From peace comes pure beings. From pure beings comes a purified world. From a purified world comes a clear and genuine teaching. From a clear teaching comes pure and beautiful goodness. From pure goodness comes pure and clear wisdom. From pure wisdom comes pure and spotless understanding. From pure understanding comes pure and perfect action. From pure action comes a pure mind. And from a pure mind come all pure and wonderful virtues.
「諸善男子！是故，菩薩若欲勤修嚴淨佛土，先應方便嚴淨自心。所以者何？隨諸菩薩自心嚴淨，即得如是嚴淨佛土。」
"Good people! Therefore, if a Bodhisattva wishes to diligently cultivate and purify a Buddha-land, they should first skillfully purify their own mind. Why is this? Just as a Bodhisattva's own mind is purified, so too will their Buddha-land be purified accordingly."
爾時，舍利子承佛威神作如是念：「若諸菩薩心嚴淨故，佛土嚴淨；而我世尊行菩薩時心不嚴淨故，是佛土雜穢若此？」
Then Shariputra, empowered by the Buddha's spiritual presence, had this thought: "If the purity of a bodhisattva's mind leads to the purity of his Buddha land, then why—since our World-Honored One, during his practice as a bodhisattva, had a mind that was not pure—is his Buddha land so impure and defiled?"
佛知其念即告之言：「於意云何？世間日、月豈不淨耶？而盲不見。」
The Buddha, knowing his thoughts, said to him: "What do you think? Are the sun and moon in this world not bright? Yet the blind cannot see them."
對曰：「不也。是盲者過，非日月咎。」
He replied, "No. The fault lies with the blind person, not with the sun or moon."
佛言：「如是，眾生罪故不見世尊佛土嚴淨，非如來咎。舍利子！我土嚴淨而汝不見。」
The Buddha said, "That is correct. It is due to the karmic hindrances of sentient beings that they do not see the pure and magnificent adornment of the Buddha's land. This is not the fault of the Tathagata. Shariputra, my land is pure and adorned, but you do not see it."
爾時，持髻梵王語舍利子：「勿作是意謂此佛土為不嚴淨。所以者何？如是佛土最極嚴淨。」
Then the Brahma king with the topknot said to Shariputra, "Do not think that this Buddha land is impure. Why? Because this Buddha land is supremely pure and magnificent."
舍利子言：「大梵天王！今此佛土嚴淨云何？」
Shariputra asked, "Great Brahma King, how pure and resplendent is this Buddha-land now?"
持髻梵言：「唯，舍利子！譬如他化自在天宮有無量寶功德莊嚴，我見世尊釋迦牟尼佛土嚴淨有無量寶功德莊嚴亦復如是。」
The Brahmā with the Topknot said, "Listen, Shariputra. Just as the palaces of the Paranirmita-vaśavartin gods are adorned with countless precious qualities, in the same way, I see the pure and majestic realm of the Blessed Śākyamuni Buddha, adorned with countless precious qualities."
舍利子言：「大梵天王！我見此土其地高下——丘陵、坑坎、毒刺、沙礫、土石、諸山——穢惡充滿。」
Shariputra said, "Great Brahma King, I see this land as uneven—filled with hills, gullies, poisonous thorns, gravel, soil, rocks, and various mountains, utterly defiled and disgusting."
持髻梵言：「唯，大尊者！心有高下不嚴淨故，謂佛智慧意樂亦爾，故見佛土為不嚴淨。若諸菩薩於諸有情其心平等、功德嚴淨，謂佛智慧意樂亦爾，便見佛土最極嚴淨。」
The Brahmin with the Topknot said: "Great sir, it is because the mind has preferences and is not pure that the wisdom and intention of the Buddha appear the same way, and thus the Buddha's land is seen as impure. But if a bodhisattva treats all beings with an equal mind, and their virtues are pure, then the wisdom and intention of the Buddha will appear accordingly, and they will see the Buddha's land as supremely pure."
爾時，世尊知諸大眾心懷猶豫，便以足指按此大地。即時三千大千世界無量百千妙寶莊嚴，譬如功德寶莊嚴佛無量功德寶莊嚴土。一切大眾歎未曾有，而皆自見坐寶蓮華。
At that time, the World-Honored One, knowing that the great assembly still harbored doubts, pressed the ground with his toe. Instantly, throughout the three thousand great thousand worlds, countless precious jewels adorned everything—just like the Land of Merit and Jewel Adornment, the realm of the Buddha of Infinite Merit and Virtue. The entire assembly marveled at this unprecedented sight, and each person saw themselves seated on a jeweled lotus flower.
爾時，世尊告舍利子：「汝見如是眾德莊嚴淨佛土不？」
At that time, the World-Honored One said to Shariputra: "Do you see this pure Buddha land adorned with such abundant virtues?"
舍利子言：「唯然，世尊！本所不見、本所不聞，今此佛土嚴淨悉現。」
Shariputra said, "Yes, World-Honored One! What was never seen before, what was never heard before—now this Buddha land appears in all its purity and splendor."
告舍利子：「我佛國土常淨若此，為欲成熟下劣有情，是故示現無量過失雜穢土耳。舍利子！譬如三十三天共寶器食，隨業所招其食有異。如是，舍利子！無量有情生一佛土，隨心淨穢所見有異，若人心淨便見此土無量功德妙寶莊嚴。」
He addressed Shariputra: "My Buddha land is always pure like this. Yet, in order to help mature beings of lesser qualities, I manifest it as a land filled with countless faults and impurities. Shariputra! It is like the beings of the Thirty-Three Heavens who share food from a single jeweled vessel—the food they experience differs according to their own past actions. In the same way, Shariputra, countless beings are born in the same Buddha land, yet their perception varies based on the purity or impurity of their minds. If a person's mind is pure, they will see this land adorned with countless virtues and sublime treasures."
當佛現此嚴淨土時，寶性所將五百童子一切皆得無生法忍、八萬四千諸有情類皆發無上正等覺心。
As the Buddha revealed this majestic and pure land, the five hundred youths led by Ratnarāśi all attained the realization of non-arising patience, and eighty-four thousand sentient beings awakened the supreme, perfect aspiration for enlightenment.
時佛、世尊即攝神足，於是世界還復如故。求聲聞乘三萬二千諸天及人，知有為法皆悉無常，遠塵離垢得法眼淨；八千苾芻永離諸漏，心善解脫。
At that moment, the Buddha, the World-Honored One, withdrew his manifestation of spiritual power, and the world returned to its original state. Thirty-two thousand gods and humans who sought the path of Śrāvaka disciples came to understand that all conditioned phenomena are impermanent. Purified of defilements, they attained the pure Dharma-eye. Eight thousand bhikṣus became permanently free from all taints, and their minds were perfectly liberated.