---
title: "佛說寶雨經 · 第四"
description: "佛說寶雨經是唐代高僧達摩流支翻譯的一部重要佛教經典，屬於大乘佛教典籍。該經以佛陀為寶雨菩薩說法的形式展開，闡述了菩薩道的修行要義，強調慈悲、智慧與菩提心的重要性。經中詳細講解了菩薩如何通過六度萬行積累功德，最終成就佛果。達摩流支作為唐代著名譯經師，其譯本語言流暢、義理清晰，對中國佛教發展影響深遠。此經在大乘佛教中具有重要地位，為修行者提供了實踐菩薩道的具體指導，是研究唐代佛教思想與翻譯史的重要文獻。"
url: "https://rushiwowen.co/en/r/cmafz92wk00bhl704umyiq5r1"
---

## 佛說寶雨經卷第四

> The Buddha Speaks the Jewel Rain Sutra, Volume Four

唐天竺三藏達摩流支譯

> Translated by the Tripitaka Master Dharmaruci of Tang Dynasty, from India.

「復次，善男子！菩薩成就十種法，得如於水。何等為十？一者、隨順善法；二者、常能生長一切白法；三者、歡喜淨信、悅樂滋潤；四者、令一切煩惱相續朽敗；五者、自性澄清、無濁、潔淨；六者、息滅一切煩惱燒然；七者、捨離一切諸欲愛渴；八者、甚深難度；九者、於等、不等地方充滿；十者、息滅一切諸煩惱塵。

> Furthermore, virtuous man! A Bodhisattva who accomplishes ten dharmas becomes like water. What are these ten? First, they follow wholesome dharmas. Second, they constantly nurture all pure qualities. Third, they delight in pure faith, finding joy and nourishment. Fourth, they cause all afflictions to decay and perish. Fifth, their nature is clear, unclouded, and pure. Sixth, they extinguish the burning of all afflictions. Seventh, they abandon all craving and thirst for desires. Eighth, they are profound and difficult to fathom. Ninth, they fill both level and uneven ground alike. Tenth, they settle all the dust of afflictions.

「云何菩薩隨順善法？譬如大水，若行、若流、若出，皆能隨順滋潤草木。菩薩如是，於諸善法隨順修行、隨順流布、隨順出離。是名菩薩隨順善法。

> How does a Bodhisattva follow wholesome dharmas? It is like a great river: whether it flows, spreads, or emerges, it always follows its course, moistening and nourishing plants and trees. In the same way, a Bodhisattva follows wholesome dharmas by practicing them, spreading them, and transcending through them. This is called a Bodhisattva following wholesome dharmas.

「云何菩薩能生一切白善之法？善男子！譬如水性能生一切草木叢林；生已，增長。菩薩如是，以三摩地水能生一切菩提分法；生已，增長，乃至能成薩筏若樹，以得一切佛果智樹。所有種種諸白善法，令諸有情之所受用。是名菩薩能生一切諸白善法。

> How can a Bodhisattva give rise to all pure and wholesome dharmas? Good man! It is like the nature of water, which can give rise to all grasses, trees, and thickets. Once they arise, they grow. In the same way, a Bodhisattva uses the water of samādhi to give rise to all the factors of enlightenment. Once they arise, they grow, until they become the tree of Sarvajñā, the tree of all Buddha-wisdom. All the various pure and wholesome dharmas enable sentient beings to receive and benefit from them. This is called the Bodhisattva’s ability to give rise to all pure and wholesome dharmas.

「云何菩薩得歡喜淨信、悅樂滋潤？善男子！譬如於水自性流潤，及能令他一切滋潤。菩薩如是，常懷淨信、歡喜悅樂、自性滋潤，及能令他一切有情歡喜淨信、悅樂滋潤。云何歡喜？謂常悕求出世間法。云何淨信？謂能歸依於佛、法、僧。云何悅樂？謂彼所有清淨之心而常悅樂。是名菩薩歡喜淨信悅樂滋潤。

> How does a bodhisattva attain joyful pure faith and blissful nourishment? Good son! It is like water, whose nature is to flow and moisten, and which can also moisten all other things. Similarly, the bodhisattva always harbors pure faith, joy, and blissful nourishment in their nature, and can also bring joyful pure faith and blissful nourishment to all sentient beings. What is joy? It is the constant aspiration for the Dharma that transcends the world. What is pure faith? It is the ability to take refuge in the Buddha, the Dharma, and the Sangha. What is blissful nourishment? It is the constant delight of a pure mind. This is called the bodhisattva's joyful pure faith and blissful nourishment.

「云何菩薩令一切煩惱相續根栽皆悉朽敗？善男子！譬如於水能令一切若樹、若草其根腐敗。菩薩如是，以修行所依三摩地水，能令一切煩惱根栽相續腐敗。既腐敗已，煩惱相續體不可得，煩惱臭穢無有餘習。是名菩薩令一切煩惱相續根栽皆悉腐敗。

> How does a bodhisattva cause all the roots of afflictions to rot away completely? Good man! It is like water that can cause the roots of all trees and grasses to decay. In the same way, the bodhisattva, relying on the water of samadhi cultivated through practice, can cause all the roots of afflictions to rot away completely. Once they have rotted, the very substance of afflictions cannot be found; their foul stench leaves no trace. This is called the bodhisattva causing all the roots of afflictions to rot away completely.

「云何菩薩自性澄清、無濁、潔淨？善男子！猶如於水自性澄清、無濁、潔淨。云何自性澄清？謂能遠離纏及隨眠。云何無濁？謂能遠離貪、瞋、癡故。云何潔淨？能令諸根得潔淨故。是名菩薩自性澄清、無濁、潔淨。

> What does it mean for a Bodhisattva to have a nature that is pure, free from defilement, and immaculate? Virtuous one! It is like water, whose nature is pure, free from defilement, and immaculate. What does it mean to be pure by nature? It means being able to distance oneself from entanglements and latent tendencies. What does it mean to be free from defilement? It means being able to distance oneself from greed, anger, and delusion. What does it mean to be immaculate? It means being able to purify one's faculties. This is what is called a Bodhisattva whose nature is pure, free from defilement, and immaculate.

「云何菩薩息滅一切煩惱燒然？善男子！猶如水性於有情熱惱及熱時、熱處悉令息滅。菩薩如是，能以法水息滅有情諸煩惱熱。是名菩薩息滅一切煩惱燒然。

> How does a bodhisattva extinguish all the burning afflictions? Good man! It is like water, which can cool the heat and distress of beings, soothing them in times of heat and in places of heat. In the same way, a bodhisattva uses the water of the Dharma to extinguish the heat of afflictions in beings. This is called a bodhisattva extinguishing all the burning afflictions.

「云何菩薩捨離一切諸欲愛渴？善男子！猶如有情為渴所逼，若得於水即便止渴。菩薩如是，一切有情為彼欲境渴所逼故，生諸苦惱。菩薩即為雨大法雨，有情由此離境界渴。是名菩薩捨離一切諸愛欲渴。

> How does a Bodhisattva abandon all craving and thirst for desires? Good son, it is like a person tormented by thirst—once they obtain water, their thirst is quenched. In the same way, all sentient beings are tormented by the thirst for desirable objects, giving rise to all kinds of suffering. The Bodhisattva then showers them with the great rain of Dharma, and through this, sentient beings are freed from their thirst for sensory pleasures. This is how a Bodhisattva abandons all craving and thirst for desires.

「云何菩薩甚深難度？善男子！如大深水甚為難度。菩薩如是，成就般若圓滿甚深，不為諸魔一切外道之所能度。是名菩薩甚深難度。

> "How can a Bodhisattva be profoundly difficult to fathom? Good son! It is like a vast, deep body of water—extremely difficult to cross. In the same way, a Bodhisattva, having perfected profound wisdom, cannot be fathomed by any demon or external path. This is called the Bodhisattva's profound difficulty to fathom."

「云何菩薩於等不等地方充滿？善男子！如水瀑流於等、不等諸地方所皆悉遍滿。菩薩如是，法水瀑流於等、不等諸有情界遍能充滿。由菩薩哀愍諸有情故，發起瀑流廣大法水，而不逼迫諸有情界，不同於水。是名菩薩於等、不等地方充滿。

> How does a Bodhisattva fill both equal and unequal places? Good son! It is like a torrent of water that flows and completely fills all places, whether they are level or uneven. In the same way, the Bodhisattva’s torrent of Dharma‑water fills all realms of sentient beings, whether they are equal or unequal. Because the Bodhisattva has compassion for sentient beings, he gives rise to a vast torrent of Dharma‑water, yet he does not force or oppress the realms of sentient beings—unlike ordinary water. This is called the Bodhisattva filling both equal and unequal places.

「云何菩薩息滅一切諸煩惱塵？善男子！譬如於水能令一切堅硬地方普皆柔軟，及諸塵坌皆能止息。菩薩如是，以般若所依三摩地水，令諸有情堅硬染心悉皆柔軟，及能息滅煩惱塵坌。是名菩薩息滅一切諸煩惱塵。

> How does a Bodhisattva extinguish all the dust of afflictions? Good man! It is like water, which can make all hard ground universally soft, and can settle all the swirling dust. In the same way, a Bodhisattva, with the water of samadhi that is the support of prajna, makes the hard, defiled minds of all sentient beings universally soft, and is able to extinguish the dust of afflictions. This is called the Bodhisattva extinguishing all the dust of afflictions.

「善男子！菩薩成就此十種法，等之於水。

> Good man! When a Bodhisattva accomplishes these ten qualities, he becomes like water.

「復次，善男子！菩薩成就十種法，等之於火。何等為十！一者、能燒諸煩惱聚；二者、能成熟佛法；三者、能乾諸煩惱泥；四者、如大火聚；五者、如火光明；六者、能令驚怖；七者、能令安隱；八者、能令一切有情共得；九者、能令供養；十者、得不輕欺。

> Furthermore, virtuous man! A bodhisattva who accomplishes ten qualities is like fire. What are these ten? First, it can burn away all clusters of afflictions. Second, it can ripen the Dharma of Buddhahood. Third, it can dry up the mire of afflictions. Fourth, it is like a great mass of fire. Fifth, it is like the light of fire. Sixth, it can inspire awe and fear. Seventh, it can bring peace and security. Eighth, it can be shared by all sentient beings. Ninth, it inspires offerings. Tenth, it is not to be taken lightly or deceived.

「云何能燒諸煩惱聚？善男子！譬如大火能燒一切草木、叢林諸穢惡聚。菩薩如是，以智慧火能燒一切纏及隨眠、貪、瞋、癡等煩惱惡聚。是名菩薩能燒一切諸煩惱聚。

> How can one burn away the mass of afflictions? Good man, it is like a great fire that can burn all grasses, trees, thickets, and heaps of filth. In the same way, the Bodhisattva uses the fire of Wisdom to burn away all entanglements and latent tendencies—greed, anger, ignorance, and other masses of afflictions. This is called the Bodhisattva’s ability to burn away all masses of afflictions.

「云何菩薩能成熟佛法？善男子！譬如火性成熟一切種種飲食、諸藥等物。菩薩如是，以內證般若成熟佛法而不退失。是名菩薩成熟佛法。

> How does a Bodhisattva ripen the Dharma? Good son, it is like the nature of fire, which ripens all kinds of food, medicines, and other substances. In the same way, the Bodhisattva, through inner realization of wisdom, ripens the Dharma without regressing. This is called the Bodhisattva ripening the Dharma.

「云何菩薩能乾諸煩惱泥？善男子！譬如大火能乾於泥。菩薩如是，悉能乾竭諸煩惱泥。是名菩薩能乾一切諸煩惱泥。

> How does a Bodhisattva dry up the mud of afflictions? Good man! Just as a great fire can dry up mud, so too can a Bodhisattva completely dry up the mud of all afflictions. This is called the Bodhisattva's ability to dry up all the mud of afflictions.

「云何菩薩如大火聚？善男子！譬如有人為極寒苦之所逼迫，然大火聚，得離寒苦。菩薩如是，若諸有情為煩惱寒苦之所逼迫，以般若火令得銷滅。是名菩薩如大火聚。

> How is a Bodhisattva like a great fire? Good man! It is like a person who, tormented by bitter cold, lights a great fire to escape the chill. In the same way, when beings are oppressed by the icy suffering of afflictions, the Bodhisattva uses the fire of wisdom to melt it away. This is called the Bodhisattva being like a great fire.

「云何菩薩如火光明？善男子！譬如有人於雪山頂、珉陀羅山頂然大火聚，赫奕熾盛，光耀周遍一踰繕那或二踰繕那或三踰繕那。菩薩如是，以智慧明光耀周遍百踰繕那或千踰繕那或百千踰繕那，乃至無量阿僧企耶諸世界中一切有情，皆蒙智光明耀周遍。有情遇此智光明故，破壞一切無明黑闇。是名菩薩如火光明。

> How does a Bodhisattva shine like fire? Good man! It is like someone lighting a great fire atop Snow Mountain or atop Mount Minduoluo. The fire blazes brightly, its radiance spreading everywhere for one yojana, or two yojanas, or three yojanas. In the same way, a Bodhisattva, with the light of Wisdom, radiates everywhere for a hundred yojanas, or a thousand yojanas, or a hundred thousand yojanas, even reaching all sentient beings throughout countless, immeasurable worlds. All beings are bathed in this pervasive light of Wisdom. Because sentient beings encounter this light of Wisdom, all the darkness of ignorance is shattered. This is called the Bodhisattva shining like fire.

「云何菩薩能令驚怖？善男子！譬如獸王及諸惡獸，見大火聚即生怖畏，既驚怖已捨離於此，遠至他方。一切魔王及諸魔眾亦復如是，若見菩薩心生怖畏，由彼自念威光下劣，捨離菩薩遠至餘處，尚不欲聞菩薩之名，何況近見！是名菩薩能令驚怖。

> How does a Bodhisattva cause fear? Good man! It is like when a beast king or fierce animals see a great fire, they become terrified. Once frightened, they abandon that place and flee far away to another land. All demon kings and their demon hordes are the same: when they see a Bodhisattva, they feel fear. They think to themselves that their own power and radiance are inferior, so they abandon the Bodhisattva and retreat to another place. They do not even wish to hear the name of a Bodhisattva, let alone come close and see one! This is how a Bodhisattva can cause fear.

「云何菩薩能令安隱？善男子！譬如有人在於曠野，飢渴困乏，險難艱辛，迷失方所，見大火聚即往趣之，或遇村落或牧牛處，彼人見已，遠離一切所有怖畏心得安隱。有情亦爾！在於生死曠野、險難，飢渴困乏，迷失正路，見菩薩已，遠離一切煩惱驚怖，心得安隱。是名菩薩能令安隱。

> How does a Bodhisattva bring peace and safety? Good man! It is like a person in a vast wilderness, weary with hunger and thirst, facing dangers and hardships, having lost their way, who sees a great fire and heads toward it, or comes upon a village or a cattle pasture. Upon seeing these, that person is freed from all fear and their mind finds peace and safety. Beings are the same! In the wilderness of birth and death, with its perils and hardships, weary with hunger and thirst, having lost the right path, upon seeing a Bodhisattva, they are freed from all the terrors of afflictions, and their mind finds peace and safety. This is called the Bodhisattva's ability to bring peace and safety.

「云何菩薩能令一切有情共得？善男子！譬如火聚溫煖勢力，一切有情之所共得，若王王等及旃荼羅子皆共得之。菩薩亦爾！所有恩力一切有情若王、王等及旃荼羅子皆共得之。是名菩薩能令一切有情共得。

> How can a Bodhisattva enable all sentient beings to share equally in their benefits? Good son! It is like the warmth and power of a great fire, which all sentient beings can share equally—whether they are kings, nobles, or the children of outcasts, all can partake in it. In the same way, the compassionate power of a Bodhisattva is something all sentient beings can share equally—whether they are kings, nobles, or the children of outcasts, all can partake in it. This is called the Bodhisattva enabling all sentient beings to share equally.

「云何菩薩能令供養？善男子！譬如火聚能令人間城邑、聚落事火婆羅門、剎帝利等之所供養。菩薩亦爾！應為世間天、人、阿素洛等，猶如佛想而皆供養。是名菩薩能令供養。

> How does a Bodhisattva become worthy of offerings? Good son! It is like a great fire that is honored and served by the fire-worshipping Brahmins, Kshatriyas, and others in the cities, towns, and villages of the human world. In the same way, a Bodhisattva should be regarded by the gods, humans, Asuras, and all beings of the world as if they were the Buddha, and thus be revered and served. This is called the Bodhisattva becoming worthy of offerings.

「云何菩薩得不輕欺？善男子！如微小火不可輕欺，以性能燒故。菩薩亦爾！住解行位，初學大乘，雖未能有廣大威力，一切世間天、人、阿素洛等終不輕慢。何以故？世間天、龍、藥叉、健達縛、阿素洛等，了知菩薩不久坐於菩提道場，當成阿耨多羅三藐三菩提。是名菩薩得不輕欺。

> How does a Bodhisattva become one who is not to be slighted? Good man, consider a tiny spark of fire—it should not be underestimated, because its nature is to burn. So it is with a Bodhisattva! Dwelling in the stage of understanding and practice, just beginning to learn the Great Vehicle, though they may not yet have vast power, all beings in the world—gods, humans, asuras, and others—will never look down upon them. Why? Because the gods, dragons, yakshas, gandharvas, asuras, and others of the world clearly understand that this Bodhisattva will not sit long at the seat of enlightenment; they will soon achieve supreme, perfect enlightenment. This is called a Bodhisattva becoming one who is not to be slighted.

「善男子！菩薩成就此十種法，得如於火。

> Virtuous man! When a Bodhisattva accomplishes these ten dharmas, he becomes like fire.

「復次，善男子！菩薩成就十種法，等如於風。何等為十？一者、等於風行無有處所；二者、等風所行究竟不盡；三者、能得摧破有情我慢山峯；四者、能得起於大法雲雨；五者、能得除滅一切有情煩惑熱惱；六者、能普施與一切有情等流淨法，出息入息活命善巧；七者、能持無量大法雲雨；八者、能得安立最勝大法，一切宮殿種種莊嚴；九者、能於眾會決定演說種種妙法，猶如風吹諸劫波樹，適意之花如雨而下；十者、於阿僧祇劫積集無量清淨法輪及三摩地解脫總持，於彼大海蘇迷盧山、輪圍山等之所圍遶眾會之處，若有眾生堪應調伏可成熟者，發智風輪，轉滅所依，一切無餘。

> Furthermore, noble son, a bodhisattva who accomplishes ten dharmas is like the wind. What are these ten? First, like the wind, his actions have no fixed abode. Second, like the wind, his practice is ultimately inexhaustible. Third, he is able to shatter the mountain peaks of beings’ arrogance. Fourth, he is able to give rise to the great raincloud of the Dharma. Fifth, he is able to extinguish the feverish afflictions of all beings. Sixth, he universally bestows upon all beings the pure Dharma of equal flow—the skillful means of sustaining life through inhalation and exhalation. Seventh, he is able to uphold the immeasurable raincloud of the great Dharma. Eighth, he is able to establish the supreme great Dharma, adorning it with all kinds of sublime palaces. Ninth, he is able to decisively expound various wondrous teachings in assemblies, just as the wind blows over the kalpa trees, causing pleasing flowers to rain down. Tenth, over countless eons, he accumulates immeasurable pure Dharma-wheels, samādhis, liberations, and dhāraṇīs. In the great ocean, surrounded by Mount Sumeru, the Cakravāla mountains, and other encircling assemblies—wherever there are beings fit to be tamed and matured—he emits the wind-wheel of wisdom, turning and extinguishing all bases without remainder.

「善男子！云何等於風行無有處所？善男子！譬如風行，於一切處，無有住著，亦無處所，無所依止，亦無色相，能作自事，謂令一切宮室、蘇迷盧山及諸海等有所動搖，皆得成辦，能令他見。菩薩亦復如是，行一切處得無所著。何者是一切處？謂蘊、界、處。一切法中，蘊謂色蘊、受蘊、想蘊、行蘊、識蘊；界謂眼界、色界、眼識界，耳界、聲界、耳識界，鼻界、香界、鼻識界，舌界、味界、舌識界，身界、觸界、身識界，意界、法界、意識界；處謂眼處、色處，耳處、聲處，鼻處、香處，舌處、味處，身處、觸處，意處、法處。菩薩又於世、出世法，一切天、人富貴熾盛、轉輪聖王、釋、梵、護世、大自在天及聲聞、緣覺、諸地菩薩乃至一切智中，於此諸處得無所著。又能遠離非有、非無、非一性、非異性、非真實性、非虛妄性等，無量分別之所分別，以無有所緣故，然菩薩所行解脫無礙。復能示現普遍十方無量無邊諸世界中，現作釋、梵、護世等身，為欲饒益一切有情，行一切處，經於多劫終不可見，由離邊際故，以法性身遠離分別、所分別故。善男子！是名菩薩等於風行無有處所。

> "Virtuous man, what does it mean to be like the wind, having no fixed abode? Virtuous man, it is like the wind, which blows everywhere without settling, without a fixed place, without relying on anything, and without visible form. Yet it accomplishes its own work—shaking palaces, Mount Sumeru, and the great oceans—and makes itself known to others. In the same way, a bodhisattva moves through all realms without attachment. What are these 'all realms'? They are the aggregates, the sense-spheres, and the sense-bases. In all phenomena, the aggregates are: form, feeling, perception, mental formations, and consciousness. The sense-spheres are: the eye and visible forms and eye-consciousness; the ear and sounds and ear-consciousness; the nose and smells and nose-consciousness; the tongue and tastes and tongue-consciousness; the body and tactile objects and body-consciousness; the mind and mental objects and mind-consciousness. The sense-bases are: the eye and forms; the ear and sounds; the nose and smells; the tongue and tastes; the body and tactile objects; the mind and mental objects. Furthermore, the bodhisattva moves through worldly and transcendent phenomena—through all the prosperity of gods and humans, through the status of a wheel-turning sage king, through the realms of Indra, Brahma, the world-protectors, or Mahādeva, and even through the stages of śrāvakas, pratyekabuddhas, bodhisattvas, and omniscient wisdom—yet remains unattached in all these realms. They also transcend endless conceptual distinctions such as existence and non-existence, oneness and difference, reality and illusion. Because they have no object of clinging, their liberation is unimpeded. Yet they can manifest throughout the ten directions, in countless worlds, appearing as Indra, Brahma, or world-protectors, all to benefit sentient beings. Moving through all realms for countless eons, they remain unseen, for they transcend all limits. Their Dharma-body is free from conceptual grasping and the objects grasped. Virtuous man, this is what it means for a bodhisattva to be like the wind, having no fixed abode."

「善男子！云何菩薩等風所行究竟不盡？善男子！如風順行無量世界，能吹諸物，速疾迴轉，各有所作。菩薩亦爾！如風觸物，速疾行於一切方所，究竟不盡。謂能行於一切如來道場眾會，及諸菩薩道場眾會，又於一切世間所有宮室之中，普遍安立，宣暢演說，周遍觀察世俗、勝義無量諸法。是名菩薩等風所行究竟不盡。

> "Virtuous man, how does the bodhisattva's practice, like the wind, reach everywhere without end? Virtuous man, just as the wind flows unimpeded through countless worlds, blowing upon all things, swiftly turning and accomplishing its tasks, so too is the bodhisattva. Like the wind touching all things, he swiftly reaches every direction, without limit or end. This means he can enter all the assemblies at the enlightenment sites of the Tathagatas, as well as the gatherings at the bodhisattvas' practice grounds. Moreover, within all the dwellings of the world, he is universally established, proclaiming and expounding the Dharma, thoroughly observing the countless phenomena of both worldly and ultimate truth. This is called the bodhisattva's practice, like the wind, reaching everywhere without end."

「善男子！云何菩薩能得摧破一切有情我慢山峯？善男子！譬如風吹能令曼陀羅山峯林低屈、摧折、墮落。菩薩亦爾！如彼風吹能令有情我慢、憍醉、縱逸峯林摧折、墮落。何者名為我慢山峯？謂諸有情恃己所有色力等相，受用自在，長壽無病，能得活命，工巧多聞，聰明智慧，有勝眷屬，言辭辯了，令眾樂聞，由是憍醉自讚己能。菩薩為欲摧破有情我慢山峯故，能示現色力之相、受用等事，最勝自在過於彼人，為說正法，摧破有情我慢高山，悉能安置清淨善處。是名菩薩能得摧破我慢山峯。

> "Virtuous man, how does a Bodhisattva attain the ability to shatter the mountain peaks of self-conceit in all sentient beings? Virtuous man, it is like the wind that blows, causing the peaks and forests of the Mandara mountain to bend low, break, and fall. The Bodhisattva is likewise! Like that wind, they can cause the peaks and forests of sentient beings' self-conceit, arrogance, and indulgence to break and fall. What is called the mountain peak of self-conceit? It refers to sentient beings relying on what they possess—such as their physical form, strength, and other attributes; their enjoyment and freedom; their long life, freedom from illness, and ability to sustain life; their skillfulness, extensive learning, sharp intelligence, and wisdom; their superior companions; their eloquent speech that pleases the multitude—and because of this, becoming intoxicated with arrogance, praising their own abilities. In order to shatter the mountain peaks of sentient beings' self-conceit, the Bodhisattva is able to manifest physical form, strength, enjoyment, and other attributes, demonstrating supreme freedom surpassing that of those beings. They then expound the true Dharma to them, shattering the high mountains of their self-conceit, and are able to establish them all in a pure and wholesome state. This is called the Bodhisattva's ability to shatter the mountain peaks of self-conceit."

「善男子！云何菩薩能得起於大法雲雨？善男子！譬如風力周遍四方，發起大雲；其雲如輪有種種色，雷音遠震如海中聲，美妙明朗，甚深柔軟；又出種種音樂歌聲能令悅意，電光為鬘，莊嚴晃耀，晝夜恒常而雨大雨；又雨種種諸寶之雨，流霔周遍，彌覆百千俱胝那庾多界，令諸有情歡喜悅樂；又令世間一切草木、叢林、苗稼皆得生長。菩薩亦爾！以大悲為風，發起十方無邊世界，種種身相以之為雲，所出光明晃耀殊勝，色相顯現，如彼電鬘光飾嚴淨，為諸有情之所愛樂，出大音聲說真實法，猶如雷震美聲深遠，言辭差別有六萬種，以此音聲為盡虛空、周遍法界一切有情雨大法雨，覆護一切世界有情在於惡趣及諸無暇、受苦之者，皆令離苦。復能加持此諸有情，安置一切嚴淨世界，然皆令得最勝喜悅，生安樂心富貴熾盛，令得種種相好圓光，其光清淨分明晃耀。又於一切諸法會中，以法雨水灌人、天頂，令得最勝歡喜悅樂，成就圓滿一切世間，及出世間諸白淨法，皆令生長，如彼雲雨，能令藥草叢林苗稼皆得生長。是名菩薩能廣發起大法雲雨。

> "Virtuous man, how can a Bodhisattva cause the great Dharma-cloud to rain? Virtuous man, it is like the wind's power spreading in all directions, stirring up great clouds. These clouds are like wheels of various colors, their thunderous sound resonating far and wide like the voice of the ocean, beautiful and clear, profound and gentle. They also produce various musical sounds and songs that bring joy, with lightning as their garlands, adorning and illuminating, constantly raining great showers day and night. They rain down showers of various treasures, flowing and spreading everywhere, covering hundreds of thousands of kotis of nayutas of realms, bringing delight and happiness to all sentient beings. They also cause all the grasses, trees, forests, sprouts, and crops in the world to grow. In the same way, the Bodhisattva takes great compassion as the wind, stirring up in the ten directions boundless worlds, taking various forms as clouds. The light they emit shines brilliantly and surpassingly, their colors and forms manifesting like those lightning garlands, adorned and purified, loved and delighted in by all sentient beings. They utter great sounds proclaiming the true Dharma, like the deep and far-reaching beautiful sound of thunder, with sixty thousand kinds of varying expressions. With these sounds, they rain the great Dharma-rain throughout empty space and pervading the Dharma-realm for all sentient beings, covering and protecting all sentient beings in all worlds who are in evil destinies and those suffering in unfavorable conditions, causing them all to leave suffering. Furthermore, they empower these sentient beings, establishing them in all pure and adorned worlds, causing them all to attain supreme joy, giving rise to peaceful and happy minds, flourishing in wealth and nobility, enabling them to obtain various marks of excellence and perfect halos, their light pure, distinct, and radiant. Moreover, in all Dharma assemblies, they pour the Dharma-rainwater over the heads of humans and gods, causing them to attain supreme joy and delight, accomplishing and perfecting all worldly and transcendental pure white dharmas, causing them all to grow, just as those clouds and rain cause medicinal herbs, forests, sprouts, and crops to grow. This is called the Bodhisattva's ability to broadly stir up the great Dharma-cloud rain."

「善男子！云何菩薩能得除滅一切有情煩惑熱惱？善男子！如風吹擊諸雲藏時，周遍流注清淨香雨，能作清涼，除滅有情一切熱惱。菩薩亦爾！大悲為風，以正法為水、清淨戒香及不空願香饒益有情，謂親近菩薩同居之時，若聞說法、若見、若觸皆蒙獲益，是名菩薩不空願香。以此無上和合香水，能令惡趣一切有情貪、瞋、癡等邪見惡行、貧窮困苦、於其境界所愛乖離、非愛和合、起非法貪、能生眾病如是熱惱皆得銷滅，又能置於無憂惱地。是名菩薩能得銷滅一切世間煩惱炎熱。

> "Virtuous one! How can a bodhisattva eliminate the afflictions and scorching torments of all sentient beings? Virtuous one! It is like when the wind blows and disperses the clouds, a pure and fragrant rain falls everywhere, bringing coolness and relieving all the scorching torments of sentient beings. The bodhisattva is likewise! With great compassion as the wind, using the true Dharma as water, the pure fragrance of discipline, and the fragrance of non-empty vows to benefit sentient beings—when they draw near to the bodhisattva and dwell together, whether hearing the teachings, seeing, or touching, all receive benefit. This is called the bodhisattva’s fragrance of non-empty vows. With this supreme, harmonious fragrant water, it can cause all sentient beings in the evil realms—with their greed, anger, delusion, wrong views, evil actions, poverty, hardship, separation from what they love, union with what they do not love, arising of unlawful desires, and the many illnesses born from such scorching torments—to have them all extinguished, and further, to be placed in a land free from sorrow and distress. This is called the bodhisattva’s ability to extinguish all worldly afflictions and burning heat."

「云何菩薩能普施與一切有情等流淨法，出息入息活命善巧？善男子！如因風力有出入息，能令一切有情活命。菩薩亦爾！如彼風力能施一切白淨之法，能與種種富貴滿足，能令有情各得歡喜。

> How can a Bodhisattva universally bestow upon all beings the pure Dharma that flows equally, and skillfully sustain life with each breath? Good son! Just as the power of wind enables inhalation and exhalation, allowing all beings to sustain life, so too is the Bodhisattva. Like that wind, they are able to bestow upon all beings the pure white Dharma, to grant various kinds of wealth and satisfaction, and to enable all beings to each attain joy.

「復次，善男子！譬如風力廣能安立一切世界種種莊嚴，謂風能持金剛輪等、七寶洲海、輪圍山、大輪圍山、四大洲渚、蘇迷盧山、大蘇迷盧山及餘寶山、香山、雪山、帝釋宮殿、贍部洲等，及小千、中千、大千世界。菩薩亦爾！大悲為風，謂能施與周遍十方一切有情諸福德聚，悉令生長、安立、成就。如因風力成就雪山，菩薩施與世間福田，應知亦爾！如風成就四大洲渚、蘇迷盧山等，菩薩成就聲聞，應知亦爾！如風能持小千世界，菩薩能成辟支佛果，應知亦爾！如風成立中千世界，如是成立菩薩乘果，當知亦爾！如風成立大千世界，菩薩如是成如來身百福之相，出過一切世間、一切世界，甚深清淨，究竟圓滿，遍虛空界，聞佛名稱，一切供養，於一切時安立三摩呬多，常住現前，應知亦爾！如風能成諸大海水，菩薩能成三摩地海，應知亦爾！如風成立小、中、大洲及諸山等，菩薩成就諸陀羅尼，以方便成熟諸弟子眾及一切有情，應知亦爾！如風成立帝釋宮殿，菩薩能成清淨佛剎、功德莊嚴，應知亦爾！如風能成劫波樹林，菩薩成就諸地波羅蜜多及三摩地、神通自在、諸陀羅尼、三明智光、現正等覺力及無畏、不共、大悲，於一切法最勝自在，應知亦爾！

> Furthermore, good man! Just as the power of wind can broadly establish and adorn all worlds—such as the wind supporting the Vajra-wheel, the seven jeweled continents and oceans, the encircling mountains, the great encircling mountains, the islands of the four continents, Mount Sumeru, the great Mount Sumeru, and other precious mountains, fragrant mountains, snowy mountains, the palaces of Indra, the continent of Jambudvīpa, as well as the small thousand, medium thousand, and great thousand worlds—so too is the Bodhisattva! With great compassion as the wind, they bestow upon all sentient beings throughout the ten directions the accumulation of merit and virtue, enabling it to grow, become established, and be perfected. Just as the wind’s power brings forth snowy mountains, so too should it be understood that the Bodhisattva bestows upon the world fields of merit. Just as the wind establishes the islands of the four continents, Mount Sumeru, and the like, so too should it be understood that the Bodhisattva establishes the Śrāvakas. Just as the wind upholds the small thousand worlds, so too should it be understood that the Bodhisattva brings about the Pratyekabuddha fruit. Just as the wind establishes the medium thousand worlds, so too should it be understood that the Bodhisattva establishes the fruit of the Bodhisattva vehicle. Just as the wind establishes the great thousand worlds, so too should it be understood that the Bodhisattva perfects the Tathāgata’s body adorned with a hundred marks of merit, surpassing all worldly realms and all worlds, profoundly pure, ultimately perfect, pervading the realm of space, causing the Buddha’s name to be heard, receiving all offerings, and at all times establishing samādhi, ever abiding and manifesting. Just as the wind forms the great ocean waters, so too should it be understood that the Bodhisattva perfects the ocean of samādhi. Just as the wind establishes the small, medium, and great continents and various mountains, so too should it be understood that the Bodhisattva perfects all dhāraṇīs and, with skillful means, matures the assembly of disciples and all sentient beings. Just as the wind establishes the palaces of Indra, so too should it be understood that the Bodhisattva perfects the pure Buddha-lands adorned with merits. Just as the wind forms the groves of kalpa-trees, so too should it be understood that the Bodhisattva perfects the stages, the pāramitās, samādhi, supernatural powers, mastery, all dhāraṇīs, the light of the three knowledges, the manifestation of perfect enlightenment, powers and fearlessnesses, the unique qualities, great compassion, and supreme mastery over all dharmas.

「善男子！何者名為諸佛、世尊百福之相？善男子！譬如十方一一方面如阿僧企耶殑伽河沙世界，其中所有一切有情一一成就十三千大千世界中所有輪王福德之聚。彼諸有情成就如是福德之聚總為一聚，成一大轉輪王福德之量。於其東方過前所說世界數量，復有世界數量如前，其世界中所有眾生一一成就如前所說一大輪王福德之量。如是次第，南西北方、四維上下亦復如是，乃至盡彼虛空界中一切世界所有眾生，一一成就如前所說一大輪王福德之量。善男子！假使十方一一方面如阿僧企耶殑伽河沙世界，其中所有一切有情一一成就十三千大千世界中所有帝釋福德之聚。彼諸有情所成如是帝釋福德之聚，以此福聚合成一大帝釋福德之量。於其東方過前所說世界數量，復有世界數量如前，其世界中所有眾生一一成就如前所說一大帝釋福德之量。如是次第南西北方、四維上下亦復如是，乃至盡彼虛空界中一切世界所有眾生，一一成就如前所說福德之量。善男子！譬如十方一一方面如阿僧企耶殑伽河沙世界，其中所有一切有情，一一成就十三千大千世界中所有梵王福德之聚。彼諸有情所成如是梵王福德之量總為一聚，以是福聚合成一大梵王福德之量。於其東方過前所說世界數量，復有世界數量如前，其世界中所有眾生一一成就如前所說一大梵王福德之量，如是次第南西北方、四維上下亦復如是，乃至盡彼虛空界中所有眾生，一一成就如前所說一大梵王福德之量。善男子！以如是算數世界所有眾生成就聲聞及辟支佛，證得十地大智光明法雲灌頂，成十自在諸大菩薩福聚之量，亦復如是。

> "Virtuous man! What is meant by the hundred marks of merit of the Buddhas, the World-Honored Ones? Virtuous man! Consider this: In each of the ten directions, in each direction, there are as many worlds as there are sands in the Ganges River, multiplied by an incalculable number. In each of those worlds, every single being possesses the accumulated merit of a Wheel-Turning King ruling over a great trichiliocosm. If you gathered all the merit of all those beings into one mass, it would equal the merit of one great Wheel-Turning King. Now, to the east, beyond the number of worlds just described, there are again that many worlds. In those worlds, every single being possesses the merit of one great Wheel-Turning King, as described before. In the same way, to the south, west, north, the four intermediate directions, above, and below—throughout all worlds in the entire realm of space—every single being possesses the merit of one great Wheel-Turning King, as described before. Virtuous man! Now consider: In each of the ten directions, in each direction, there are as many worlds as there are sands in the Ganges River, multiplied by an incalculable number. In each of those worlds, every single being possesses the accumulated merit of a Lord of the Heaven of the Thirty-Three ruling over a great trichiliocosm. If you gathered all the merit of all those beings into one mass, it would equal the merit of one great Lord of the Heaven of the Thirty-Three. Now, to the east, beyond the number of worlds just described, there are again that many worlds. In those worlds, every single being possesses the merit of one great Lord of the Heaven of the Thirty-Three, as described before. In the same way, to the south, west, north, the four intermediate directions, above, and below—throughout all worlds in the entire realm of space—every single being possesses the merit of one great Lord of the Heaven of the Thirty-Three, as described before. Virtuous man! Now consider: In each of the ten directions, in each direction, there are as many worlds as there are sands in the Ganges River, multiplied by an incalculable number. In each of those worlds, every single being possesses the accumulated merit of a Brahma King ruling over a great trichiliocosm. If you gathered all the merit of all those beings into one mass, it would equal the merit of one great Brahma King. Now, to the east, beyond the number of worlds just described, there are again that many worlds. In those worlds, every single being possesses the merit of one great Brahma King, as described before. In the same way, to the south, west, north, the four intermediate directions, above, and below—throughout all worlds in the entire realm of space—every single being possesses the merit of one great Brahma King, as described before. Virtuous man! By this same measure of calculation, consider all the beings in all such worlds who have attained the state of a Śrāvaka or a Pratyekabuddha, or who have realized the tenth stage of a Bodhisattva, attained the great wisdom-light, received the Dharma-Cloud consecration, and achieved the ten masteries—the measure of their accumulated merit is also like this."

「善男子！總以如是十方三世盡虛空際一切世界所有眾生微塵數等，以彼如是一切種類若干有情福德之聚，如是積數滿於百倍，成就如來一毛孔中福德之聚。以彼如來一切毛孔福德之聚，如是積數滿十阿僧企耶百千倍數，成就八十隨好之中一隨好福德之量。以彼一切隨好福德，如是積數滿十不可說不可說倍，成就如來二十九相，如是積數滿十不可說不可說俱胝倍，成就如來眉間白毫之相。其白毫相光明嚴淨，過於圓滿清淨月輪其量千倍。如是積數滿十不可說不可說千俱胝倍，成就如來無觀頂相，其無觀頂相烏瑟膩沙之所莊嚴，出過世間所有積數滿十不可說不可說俱胝那庾多數百千倍，成就如來梵音聲相。其佛所出梵音聲相有六萬分，任運自在能種種說，詞韻和雅，一切世間無不等聞，復令眾生歡喜滿足。善男子！是名諸佛百福之相。

> "Virtuous man! Consider the combined merit of all beings, as numerous as the dust particles in all worlds across the ten directions and three times, throughout the boundless reaches of space. Multiply that immeasurable accumulation of merit from all kinds of sentient beings by a hundredfold—that equals the merit contained within a single pore of a Tathagata. Now, take the merit from all the pores of a Tathagata, multiply it by ten asamkhyeyas of hundreds of thousands of times—that equals the merit of one of the eighty minor marks. Multiply the merit of all the minor marks by ten unspeakable, indescribable times—that equals the merit of the twenty-nine major marks. Multiply that by ten unspeakable, indescribable kotis of times—that equals the merit of the Tathagata's white curl of hair between the eyebrows. The radiance and purity of that white curl surpass the full, clear moon by a thousandfold. Multiply that by ten unspeakable, indescribable thousands of kotis of times—that equals the merit of the Tathagata's ushnisha, the crown protuberance. Adorned by the ushnisha, it surpasses all worldly accumulations by ten unspeakable, indescribable kotis of nayutas of hundreds of thousands of times—that equals the merit of the Tathagata's Brahma-like voice. This voice possesses sixty thousand aspects, speaking freely and effortlessly in various ways, with harmonious and elegant tones, heard equally by all in the world, bringing beings joy and fulfillment. Virtuous man! This is called the hundredfold merit marks of the Buddhas."

「善男子！如來以是無盡福智資糧普遍之所莊嚴，令一切有情而得受用。善男子！若於十方遍於法界盡虛空性諸世界中所有眾生，悉住第十法雲之地，皆得種種殊勝三業之所莊嚴，於十自在中能得自在，以贍部洲金而為諸器，種種諸寶之所莊嚴，量如虛空，其數等於殑伽河沙。以此寶器盛取如來一毛孔中福德之聚，於一剎那盛取而去，盡未來際盛而復往，如來一毛孔中福德之聚不增不減。善男子！一切如來百福體相不可思議。

> "Virtuous one! The Tathagata is adorned with inexhaustible stores of merit and wisdom, which are universally bestowed for the benefit of all sentient beings. Virtuous one! Imagine if all beings throughout the ten directions, across the entire Dharma realm, filling the nature of space in all worlds, were to abide in the tenth ground of Dharma Clouds. Each would be adorned with various supreme actions of body, speech, and mind, attaining mastery in the ten powers of sovereignty. Suppose they each held vessels made of Jambudvīpa gold, adorned with all kinds of precious jewels, as vast as space, and as numerous as the sands of the Ganges River. If they were to take these precious vessels and, in a single moment, gather the accumulation of merit from a single pore of the Tathagata, carrying it away, and continue doing so throughout all future eons—the store of merit within a single pore of the Tathagata would neither increase nor diminish. Virtuous one! The hundredfold auspicious marks and qualities of all Tathagatas are truly inconceivable."

「何者諸地有十二種？一、未發菩提心地；二、極喜地；三、離垢地；四、發光地；五、焰慧地；六、極難勝地；七、現前地；八、遠行地；九、不動地；十、善慧地；十一、法雲地；十二、普光明佛地。何者是初、未發菩提心地？謂此菩薩出過一切愚夫所行滅壞之法，勝於一切三界人、天、釋、梵、護世、聲聞、緣覺，超過一切世間所得殊勝，三業種種莊嚴之所莊嚴，圓光晃耀十方無邊一切世界，由精進力一剎那中，於阿僧企耶諸世界中，來而復往無有障礙；於一切世界四大洲中，普現蓮花為大光明，寶網莊嚴以承其足；於千世界中，莊嚴寶座無量無邊，精勤修行毘鉢舍那，善能了知一切諸法；於所緣境無有障礙，意所喜樂能現十種廣大瑞相，乃至示現阿僧企耶極大瑞相，得不退轉來往諸方而無障礙，放不思議大光明網，而能莊嚴無量佛剎，善巧神變；於不可說諸世界中，示現能作無量無邊世界之主，似佛影身，為主自在，承受灌頂，為大施主；能於一切世、出世間雨於無量法寶光明，作大祠會，如雲普遍周匝施與，終無限礙廣大莊嚴，能令見者之所愛樂，隨順一切世間有情意樂滿足；又能震動阿僧企耶一切世界；往返遊行，哀愍無邊諸惡趣等一切有情；復能供養無邊諸佛，於一切法門悉能受持；又於阿僧企耶諸三摩地、總持解脫、神通智明常能遊戲，愛樂無邊諸法苑樂，無所悕望；於無邊數俱胝大劫，得無功用，離分別喜及增上光明，經於無量俱胝那庾多百千蓮花數劫，入於大乘種種修習利他之行，攝取出離福智資糧，由昔行因有無量種，今得增長百千數倍，以此增上最極增上信解法性，於無間時得初地位。此是菩薩未發證性菩提心地。善男子！譬如轉輪聖王已得超過人中色相，而未能得過於諸天淨妙色相。菩薩如是，已得超過一切世間聲聞、辟支佛地，未得勝義菩薩之地。

> What are the twelve kinds of stages? First, the stage of not yet having awakened the mind of enlightenment; Second, the stage of supreme joy; Third, the stage free from defilements; Fourth, the stage of radiating light; Fifth, the stage of blazing wisdom; Sixth, the stage of extreme difficulty to surpass; Seventh, the stage of direct presence; Eighth, the stage of far-reaching practice; Ninth, the stage of immovability; Tenth, the stage of excellent wisdom; Eleventh, the stage of Dharma cloud; Twelfth, the stage of universal bright Buddha. What is the first stage, the stage of not yet having awakened the mind of enlightenment? It means this Bodhisattva surpasses all the destructive practices of ordinary beings, excels over all beings in the three realms—humans, gods, Indra, Brahma, world-protectors, voice-hearers, and solitary realizers—and transcends all worldly attainments of excellence. Adorned with various sublime qualities of body, speech, and mind, their radiant light illuminates all boundless worlds in the ten directions. Through the power of diligence, in a single instant, they travel back and forth unimpeded across countless worlds. In all worlds and the four great continents, they manifest lotus flowers as great light, with jeweled nets adorning their feet. In a thousand worlds, they adorn countless jeweled thrones, diligently cultivating insight meditation and skillfully understanding all phenomena. They are unimpeded in the objects of their focus and can manifest ten kinds of vast auspicious signs, even displaying countless extremely great auspicious signs. They attain non-retrogression, moving freely in all directions without hindrance, emitting inconceivable great nets of light that adorn countless Buddha lands, skillfully displaying miraculous transformations. In unspeakable worlds, they manifest as masters of boundless worlds, appearing like the shadow-body of a Buddha, exercising sovereign freedom, receiving consecration, and acting as great benefactors. They can shower immeasurable Dharma treasures and light upon all worldly and transcendental realms, holding great assemblies of offering, spreading like clouds universally and without limit, adorned with vast splendor that delights all who see it, satisfying the wishes of all sentient beings in accordance with the world. They can also shake countless worlds, travel back and forth, and show compassion to all sentient beings in boundless lower realms. Furthermore, they can make offerings to countless Buddhas, uphold all Dharma gates, and constantly engage in countless meditative concentrations, dhāraṇīs, liberations, spiritual powers, and wisdom. They delight in the boundless gardens of Dharma, free from expectation. Over countless eons, they attain effortless action, free from conceptual joy and endowed with supreme radiance. Through immeasurable hundreds of thousands of lotus-count eons, they enter the Mahayana, cultivating various practices for the benefit of others, gathering the provisions of merit and wisdom for liberation. Due to past causes, they now increase these qualities hundreds of thousands of times over. Through this supreme and most supreme faith and understanding of the nature of reality, they attain the first stage without interruption. This is the Bodhisattva's stage of not yet having awakened the mind of enlightenment. Good man, it is like a wheel-turning sage king who has surpassed the appearance of ordinary humans but has not yet surpassed the pure and wonderful appearance of the gods. Similarly, this Bodhisattva has surpassed all worldly stages of voice-hearers and solitary realizers but has not yet attained the supreme stage of a Bodhisattva.

「復次，普光明佛地者，證離中、邊，無復餘垢，於一切法而得自在，一剎那中普遍觀察一切有情，獲得一切義利之相。

> Furthermore, the realm of Universal Light Buddha is characterized by the realization that transcends all dualities and extremes, free from any remaining defilements. It attains complete mastery over all phenomena. In a single moment, it universally observes all sentient beings, obtaining the signs of all beneficial meanings.

「復次，云何名為諸三摩地？謂諸菩薩證三摩地有其十種：一、涌出寶三摩地；二、善住三摩地；三、不動三摩地；四、不退三摩地；五、寶積三摩地；六、日光三摩地；七、一切義成三摩地；八、智炬三摩地；九、現在佛前住三摩地；十、健行三摩地。是諸菩薩證三摩地無量無邊，以如是等而為上首。

> Furthermore, what are the various states of Samadhi? It is said that Bodhisattvas attain ten kinds of Samadhi: 1. The Samadhi of Gushing Forth Treasures 2. The Samadhi of Excellent Abiding 3. The Unshakable Samadhi 4. The Irreversible Samadhi 5. The Samadhi of the Accumulation of Treasures 6. The Sunlight Samadhi 7. The Samadhi of Accomplishing All Purposes 8. The Samadhi of the Torch of Wisdom 9. The Samadhi of Abiding Before the Present Buddha 10. The Vigorous Practice Samadhi The Samadhi states attained by these Bodhisattvas are immeasurable and boundless, with these ten being the foremost among them.

「復次，菩薩陀羅尼有十二種：一、灌頂陀羅尼；二、有智者陀羅尼；三、音聲清淨陀羅尼；四、無盡篋陀羅尼；五、無邊旋陀羅尼；六、海印陀羅尼；七、辯峯陀羅尼；八、蓮花莊嚴陀羅尼；九、入無著門陀羅尼；十、決定入無礙解陀羅尼；十一、諸佛莊嚴神變陀羅尼；十二、成就佛身無邊色相出現於世陀羅尼。是諸菩薩證陀羅尼無量無邊，以如是等而為上首。

> Furthermore, a bodhisattva's dhāraṇīs are of twelve kinds: 1. The Dhāraṇī of Consecration 2. The Dhāraṇī of the Wise 3. The Dhāraṇī of Pure Sound 4. The Dhāraṇī of the Inexhaustible Treasury 5. The Dhāraṇī of Boundless Revolution 6. The Dhāraṇī of the Ocean Seal 7. The Dhāraṇī of the Summit of Eloquence 8. The Dhāraṇī of Lotus Adornment 9. The Dhāraṇī of Entering the Door of Non-Attachment 10. The Dhāraṇī of Decisively Entering Unobstructed Understanding 11. The Dhāraṇī of the Buddhas' Adornment and Miraculous Transformations 12. The Dhāraṇī of Accomplishing the Buddha's Body with Boundless Forms and Appearing in the World. The dhāraṇīs realized by these bodhisattvas are immeasurable and boundless, and these twelve are foremost among them.

「云何菩薩六種神通？一、天眼智通；二、天耳智通；三、他心智通；四、宿住隨念智通；五、神境智通；六、漏盡智通。

> What are the six supernatural powers of a Bodhisattva? They are: 1. The divine eye of wisdom. 2. The divine ear of wisdom. 3. The wisdom of knowing others' minds. 4. The wisdom of recollecting past lives. 5. The supernatural power of miraculous abilities. 6. The wisdom of the extinction of defilements.

「云何菩薩十種自在？一、命自在，由此壽命經於無量阿僧企耶能持令住；二、心自在，由心自在調伏方便，入不可說諸三摩地，能得自在；三、財自在，由此示現一切世間莊嚴妙飾；四、業自在，能隨諸業及於異熟而示現之；五、生自在，能於一切世界示現受生；六、勝解自在，謂能示現諸佛身相，於諸世界充滿令見；七、願自在，謂隨於彼非時、非剎能現等覺；八、神通自在，於一切世界示現無邊種種神變；九、法自在，謂能於彼離中、邊法門明了顯現；十、智自在，謂於一剎那中遍能了知三世如來十力、無畏、無礙解脫、佛不共法、諸相隨好；復能示現無上等覺；又於一剎那中能遍了知三世諸佛一切剎土極微塵數；又能示現起一切智現正等覺，成就種種，具足最勝。此是菩薩十種自在。

> What are the ten kinds of mastery that a bodhisattva possesses? First, mastery over lifespan: the ability to sustain life for countless, immeasurable eons. Second, mastery over mind: through skillful taming of the mind, entering indescribable states of concentration and attaining complete freedom within them. Third, mastery over wealth: the ability to manifest all the exquisite adornments and splendid decorations of the world. Fourth, mastery over karma: the ability to display at will the various deeds and their corresponding results. Fifth, mastery over birth: the ability to manifest taking rebirth in any world. Sixth, mastery over resolve: the ability to manifest the forms of all buddhas, filling all worlds so that beings may see them. Seventh, mastery over aspiration: the ability to manifest perfect enlightenment at any time and in any realm, even when not ordinarily due. Eighth, mastery over spiritual powers: the ability to display boundless, varied miraculous transformations in all worlds. Ninth, mastery over the Dharma: the ability to clearly reveal teachings that transcend extremes and are free from bias. Tenth, mastery over wisdom: in a single instant, the ability to fully comprehend the ten powers, fearlessnesses, unobstructed liberations, unique qualities of a buddha, and all marks and excellent signs of the buddhas of past, present, and future; and further, to manifest unsurpassed perfect enlightenment. Also, in a single instant, the ability to fully know all the buddhas of the three times and the number of dust particles in all their buddha‑realms; and to manifest the arising of omniscient wisdom and the attainment of perfect enlightenment, accomplishing all kinds of deeds, fully endowed and supremely perfect. These are the bodhisattva’s ten kinds of mastery.

「云何菩薩十力？一、意樂力；二、增上意樂力；三、加行力；四、般若力；五、願力；六、修行力；七、乘力；八、神通力；九、菩提力；十、能轉法輪力。

> What are the ten powers of a Bodhisattva? 1. The power of aspiration. 2. The power of heightened aspiration. 3. The power of diligent practice. 4. The power of wisdom. 5. The power of vow. 6. The power of cultivation. 7. The power of the vehicle. 8. The power of spiritual abilities. 9. The power of enlightenment. 10. The power to turn the wheel of Dharma.

「云何菩薩四無所畏？一、聞陀羅尼受持讀誦，演說其義，得無所畏；二、由證無我，不惱亂他及不現惡相，俱生無過，守護威儀，三業清淨，得無所畏；三、以般若而為方便，善能通達所受持法，常不忘失，又能示現不為放逸，令諸有情出離清淨無有障礙，得無所畏；四、不於餘乘而求出離，終不忘失一切智心，能得圓滿種種自在，方便利益一切有情，得無所畏。是名菩薩四無所畏。

> What are the four kinds of fearlessness of a bodhisattva? First, the fearlessness that comes from hearing, upholding, reciting, and expounding the meaning of the dhāraṇī. Second, the fearlessness that arises from realizing selflessness, neither disturbing others nor displaying harsh conduct, being naturally free from faults, guarding one's dignified bearing, and keeping the three actions of body, speech, and mind pure. Third, the fearlessness that comes from using wisdom as skillful means, fully comprehending the teachings one upholds, never forgetting them, and demonstrating diligence, enabling sentient beings to attain liberation, purity, and freedom from obstacles. Fourth, the fearlessness that comes from not seeking liberation in any other vehicle, never forgetting the mind of omniscience, attaining perfect mastery in various ways, and skillfully benefiting all sentient beings. These are called the four kinds of fearlessness of a bodhisattva.

「云何菩薩十八不共法？一、諸菩薩行施不隨他教；二、持戒不隨他教；三、修忍不隨他教；四、精進不隨他教；五、靜慮不隨他教；六、般若不隨他教；七、行於攝事，能攝一切有情；八、能解迴向；九、方便善巧，為主自在，令一切有情有所修行，復能示現於最上乘而得出離；十、不退大乘；十一、善能示現於生死涅槃而得安樂，言音善巧，能隨世俗文同義異；十二、智為前導，雖現前起種種受生而無所作，離諸過失；十三、具足十善身、語、意業；十四、為攝諸有情恒不捨離，常能忍受一切苦蘊；十五、能為示現一切世間之所愛樂；十六、雖於眾多苦惱愚夫及聲聞中住，而不忘失一切智心，如寶堅固，清淨莊嚴；十七、若受一切法王位時，以繒及水繫灌其頂；十八、能不捨離諸佛正法，示現悕求。是名菩薩十八不共之法。

> What are the eighteen unique qualities of a Bodhisattva? First, Bodhisattvas practice generosity without needing instruction from others. Second, they maintain ethical discipline without external guidance. Third, they cultivate patience independently. Fourth, they sustain diligent effort on their own. Fifth, they develop meditative concentration without being taught. Sixth, they attain wisdom through their own insight. Seventh, they practice the four means of embracing others to guide all beings. Eighth, they understand how to dedicate merit. Ninth, they skillfully use expedient means, acting with mastery and freedom, enabling all beings to practice and showing them how to transcend through the supreme vehicle. Tenth, they never regress from the Great Vehicle. Eleventh, they skillfully demonstrate how to find peace both in the cycle of birth and death and in nirvana; their speech is artful, adapting to worldly conventions while conveying the same profound truth through different words. Twelfth, wisdom guides them; although they appear to take various forms of rebirth, they remain free from any taint of action or fault. Thirteenth, they perfectly uphold the ten virtuous actions in body, speech, and mind. Fourteenth, to embrace all beings, they never abandon them, enduring all kinds of suffering without complaint. Fifteenth, they manifest as someone whom the entire world loves and delights in. Sixteenth, even when dwelling among foolish beings burdened with suffering or among listeners (shravakas), they never lose their aspiration for all-knowing wisdom; they remain firm like a jewel, pure and radiant. Seventeenth, when they receive the sovereignty of the Dharma King, their head is anointed with silk and water. Eighteenth, they never abandon the true Dharma of the Buddhas, yet skillfully reveal their quest for it. These are called the eighteen unique qualities of a Bodhisattva.

## 佛說寶雨經卷第四

> The Buddha Speaks the Jewel Rain Sutra, Volume Four