六年勤苦行品第十五
Chapter 15: Six Years of Ascetic Practice
佛告比丘：「於時菩薩作是思惟，六年之中示大勤苦精進之行。以何等故名勤苦行？是事難及人所不逮，是故名曰勤苦行矣。眾生之中，若天世人不能修行、成辦此業，唯有究竟一生補處菩薩，乃能行之，故曰難辦。斯勤苦行，因是現行四禪之法，數出入息令解其意，無想不念無所悕望，在所至奉心無所猗，不貪是四，其像本末宿世所學，無學緣覺菩薩所行，是則名曰周遍虛空。無作非作靡所不作，彼則名曰普護一切，以等如空行禪定事，是亦名曰去無所至。
The Buddha told the monks: "At that time, the Bodhisattva reflected thus: 'Over six years, I have shown a practice of great diligence and exertion. Why is it called a practice of arduous exertion? Because it is something extremely difficult, beyond the reach of ordinary beings. That is why it is called arduous exertion. Among all beings—whether heavenly or human—none can cultivate or accomplish this work. Only a Bodhisattva in their final life, destined for full enlightenment, can carry it out. Therefore, it is called supremely difficult.
Through this arduous practice, he then manifested the four stages of meditation. He observed the coming and going of the breath, calming the mind. He let go of thoughts, attachments, and hopes. His mind rested nowhere, clinging to nothing. He did not covet these four states. Their nature and origin, as learned in past lives, the paths of learners, non-returners, and solitary awakened ones—all this practice is called 'pervading the vastness of space itself.'
Without acting, yet not failing to act, it performs all things. This is called 'universal protection.' Practicing meditation equal to emptiness, it is also called 'going nowhere and arriving nowhere.'"
「於時菩薩欲現世間開化外學，若干品業訓誨諸天示其罪福。外學異術，計死斷絕神無所生；或言有常云何罪福。為分別說功德之報，現身口心當行清淨，日服一麻一米，六年之中，修立難及勤苦之行，宿命不債。菩薩六年之中結加趺坐，威儀禮節未曾進退，常存露精亦無覆蓋，不避風雨，不障頭首塵土之患，不起左右行大小便，亦無涕𣺡，不屈申俯仰，亦不傾側，身不倚臥，或興雲大雨電雷霹靂，春秋冬夏菩薩默坐，值此眾難未曾舉手以自障蔽，諸根不亂不生恐怖；丘聚村落男女大小，牧馬牛羊擔薪負草，過邊興塵不相念之，不以為患，無所污難。
At that time, the Bodhisattva, wishing to appear in the world to guide those who followed external teachings, instructed the gods with various deeds, showing them the consequences of sin and merit. Those with outsider views and special arts held that death brought utter extinction, with no spirit surviving after death; or they claimed permanence—so how could there be sin or merit? To clarify this, the Bodhisattva explained the rewards of virtuous action, teaching that one should keep body, speech, and mind pure. He then took only one sesame seed and one grain of rice each day, enduring for six years a practice of extraordinary hardship, settling all debts from past lives without evasion. Throughout those six years, the Bodhisattva sat with legs crossed, his conduct and decorum never wavering. He remained in the open, unsheltered, unbothered by wind or rain, with no covering for head or face against dust and dirt. He never rose to move about, nor attended to bodily needs, nor shed tears. He did not stretch, bow, or turn, nor lean to the side, nor lie down to rest. When clouds gathered and great rains fell, with thunder and lightning crashing, through spring, autumn, winter, and summer, the Bodhisattva sat in silence. Amid these trials, he never raised a hand to shield himself, his senses undisturbed, his mind free from fear. Villagers, young and old, passed by, herding horses, cows, and sheep, carrying firewood and grass on their backs. Dust rose around him, yet he paid it no mind, took no offense, and remained unstained by any defilement.
「彼時菩薩，眾人怪之羨之所行，取其草木投著耳中，耳不痛痒，著之鼻中鼻亦不𠲣，亦不棄去。諸天、龍神、阿須倫、迦留羅、真陀羅、摩休勒，目自覩見菩薩功勳道德巍巍，來往其邊供養奉事，稽首菩薩。
At that time, the Bodhisattva's conduct amazed and inspired awe in the people around him. They picked grass and twigs and put them into his ears, yet he felt no pain or itch. They placed them in his nose, and still he felt no discomfort and did not brush them away. The celestial beings, dragons, spirits, asuras, garudas, gandharvas, and mahoragas—all witnessed the Bodhisattva's profound virtue and majestic merit. They came to his side, offered him tribute and service, and bowed their heads in reverence to the Bodhisattva.
「爾時菩薩定坐六年，現勤苦行，教授開化十二載天人，立之三乘，以是之故，坐六年耳。於是頌曰：
At that time, the Bodhisattva sat in stillness for six years, manifesting diligent ascetic practices. For twelve years he taught and guided celestial beings and humans, establishing them in the Three Vehicles. For this reason, he sat for six years. Thus it is said in verse:
「菩薩前出家， 其功勳真正；
厥心常寂然， 顯是愍眾生。
在五濁之世， 由下劣俗故；
生此閻浮提， 於世現罪福。
邪學業熾盛， 諸見六十二；
故立此精進， 逼困身畢罪。
浴池諸泉源， 日月眾光明；
樹木巖石山， 厭鬼地神禮。
自然行精進， 建立難及行；
修成勤苦業， 為眾示現此。
身力如金剛， 禪思不可動；
用若干義故， 亦復現緣覺。
若諸天人民， 異學亂見喜；
亦化此等故， 示勤苦之行。
而結加趺坐， 在地無坐具；
日進一麻米， 示現而服此。
示出息不出， 亦無還報息；
六年甚堅強， 禪思不缺漏。
無念無不念， 不念所可行；
心猶如虛空， 禪思不傾動。
不覆蓋身上， 亦無所障蔽；
不移動如山， 禪思不增減。
不避其風雨， 亦不障頭首；
不失威儀節， 禪思無進退。
村落諸男女， 牧牛馬猪羊；
擔薪及負草， 行邊興塵土。
不淨坋其身， 若干品諸難；
無念不迷惑， 禪思無進退。
身肉為消盡， 唯有皮骨存；
腹背表裏現， 猶如箜篌形。
諸所造天行， 須倫龍沓和；
目覩總功勳， 皆其咸供養。
五體禮受教， 令疾得成就；
使我得致是， 如心懷愍哀。
欲降外異學， 闇蔽眾邪業；
因是現罪福， 其身坐口言：
『是佛道難得， 髠頭何有道？』
行無央數劫， 六年畢其罪。
以是化天人， 其數十二載；
是故人中尊， 坐禪不進退。」
"[Before his enlightenment, the Bodhisattva left home life, His merits and achievements were true and real; His mind was always calm and still, Showing compassion for all living beings.
In this world of five defilements, Because of the low and base nature of ordinary beings, He was born in this Jambudvīpa, Appearing in the world to demonstrate the results of good and evil actions.
False teachings and harmful practices flourished, With sixty-two kinds of wrong views; Therefore he established this diligence, Enduring hardship to exhaust his past karma.
Bathing pools and springs, The sun, moon, and all bright lights— Trees, rocks, and mountains, Were revered by spirits and earth deities alike.
Naturally he practiced diligence, Establishing practices difficult to attain; Cultivating and perfecting arduous deeds, He showed this for the sake of all beings.
His bodily strength was like a diamond, His meditation was unmovable; For many different reasons, He also appeared as a Pratyekabuddha.
If gods or humans Delighted in confused and heretical views, To transform such beings, He demonstrated his ascetic practices.
He sat in the cross-legged position, On the ground with no seat; Eating only one sesame seed and one grain of rice a day, He showed this as his sustenance.
His breath would go out but not come back, Nor would breath return to him; For six years he remained very steadfast, His meditation without any lapse.
He had no thoughts, nor absence of thought, Not thinking about what was to be done; His mind was like empty space, His meditation unwavering and still.
Nothing covered his body, Nor was there any obstruction; He did not move, firm as a mountain, His meditation neither increasing nor decreasing.
He did not avoid the wind and rain, Nor did he shelter his head; He never lost his dignified bearing, His meditation neither advancing nor retreating.
Villagers, both men and women, Herding cattle, horses, pigs, and sheep, Carrying firewood and grass— Passing by, they stirred up dust.
Impurities fell upon his body, Through many kinds of hardships; He had no thoughts, nor any confusion, His meditation neither advancing nor retreating.
The flesh on his body wasted away, Until only skin and bones remained; His belly and back showed through, Like the shape of a lute.
All the celestial beings who had made offerings, Asuras, Nāgas, and Gandharvas— Seeing his great virtue and achievement, All came to pay him homage.
They bowed with five limbs touching the ground, receiving his teaching, Asking that he quickly attain fulfillment: 'May we attain what you have attained, Just as you, with compassion in your heart.'
Wanting to overcome the heretics, The ignorant and blind with their many evil views, He thus displayed the results of karma, As his body sat and his mouth spoke:
'This Buddha path is difficult to attain— What path can a shaven head have?' For countless kalpas he practiced, And completed his karmic debts in six years.
In this way he transformed gods and humans, Over a period of twelve years; Therefore, the Honored One among humans, Sat in meditation without advancing or retreating."
佛告諸比丘：「菩薩修勤苦行竟六年已，心自念言：『雖有神通聖明慧力，今吾以是羸瘦之體，往詣佛樹，將無後世邊地諸國有譏者乎？謂餓得道。吾身寧可服柔軟食，平復其體使有勢力，然後乃往至其樹下，能成佛道。』時有丘聚名曰修舍慢加，有長者女，日日飲食八百梵志，見知菩薩造勤修行，常願奉供。大聖菩薩，即夜往樹下坐。時長者女，始出嫁時，有願生男子者，必當與作甘美餚饍，祠山樹神。時長者女，生得一男心中歡喜，𭷮千頭牛展轉相飲，取其淳乳用作乳糜，欲祠樹神；即便遣婢先往掃除。婢見佛坐，不識何神，還啟大家掃除已竟，樹下有神端正殊好，非世所見。
The Buddha told the monks: "After the Bodhisattva had practiced arduous asceticism for six full years, he thought to himself: 'Though I possess supernatural powers, sacred understanding, and the strength of wisdom, if I now approach the Bodhi tree in this emaciated body, would not people in remote lands and border countries mock me, saying I attained enlightenment through starvation? It would be better for me to first take nourishing food, restore my body to full strength, and only then go to the Bodhi tree, where I can accomplish Buddhahood.'"
At that time, there was a village called Shushe Manjia, where lived an elder's daughter who daily fed eight hundred Brahmins. Having observed the Bodhisattva's diligent practice, she had long wished to make offerings to him. That night, the Great Sage Bodhisattva went to sit beneath the Bodhi tree.
Now it happened that this elder's daughter, when she was first married, had made a vow: if she bore a son, she would prepare fine food as an offering to the mountain and tree spirits. When she indeed gave birth to a son, she was overjoyed. She had a thousand cows milked, and their milk was fed back to them in turns to enrich it, then collected the purest cream to make milk porridge as an offering to the tree spirits.
She sent a maidservant ahead to sweep the sacred ground. When the maidservant arrived, she saw the Buddha seated there, and not recognizing what deity he was, she hurried back and reported to her mistress: "The ground is swept clean, and beneath the tree sits a divine being of such radiant beauty that nothing in this world can compare."
「時女聞喜欲取糜往，糜跳出釜高一丈餘不可得取，女甚怪之。時八百梵志中師見之謂女：『今此乳糜非凡夫所應服者，唯臨成佛，服食此飯乃消化耳。』天於虛空而出聲曰：『今日女欲興立大祠，有大菩薩在於精思勤修苦行，已從坐起，汝本有願當先飯之。食之充滿，爾乃逮成無上正真之道，為最正覺，便說此意勿違本願。』時長者女聞天神言，即取乳糜盛滿金鉢，手執賓乾與八百梵志，俱往尼連水邊。」
When the young woman heard this, she was delighted and wanted to take the milk-rice porridge. But the porridge leaped out of the pot over a zhang high, and she could not retrieve it. The woman found this very strange. At that time, among the eight hundred Brahman ascetics, their teacher saw this and said to the woman: "This milk-rice porridge is not something ordinary people should consume. Only one who is about to attain Buddhahood can eat this food and digest it." Then a heavenly voice sounded in the sky, saying: "Today this woman wishes to hold a great offering ceremony. There is a great bodhisattva who has been diligently practicing asceticism in deep meditation, and he has now risen from his seat. You made a vow long ago that you would be the first to offer him food. Once he eats and is satisfied, he will attain the supreme, perfect enlightenment and become the highest awakened one. So carry out this intention and do not go against your original vow." When the elder's daughter heard the words of the heavenly being, she took the milk-rice porridge and filled a golden bowl with it. Holding the bowl in her hands, she went together with the eight hundred Brahman ascetics to the bank of the Nairañjanā River.
佛言比丘：「菩薩知之，即以神通慧力，還江水邊，忽然而度，隨其習俗示現入水而自洗浴。時八萬天子各按樹枝供養菩薩，菩薩牽枝出在岸邊，其身輕便清淨無垢。菩薩適住，時兜術天子號離垢光，尋取天衣袈裟僧迦梨，化沙門形奉上菩薩，於時菩薩即取著之，靜然而住。時尼連江水中龍妻從地化出，以微妙床貢進菩薩，菩薩即坐。時修舍慢加村落長者女與諸梵志，奉美乳糜詣菩薩所，稽首足下右遶三匝，以賓乾水灌菩薩手，以美乳糜進奉上之。菩薩愍哀女故輙受食之，氣力得充心無所戀，持金鉢投之江水，具足千龍即攝取之而供養鉢，於時奉床龍妻得之，用立神寺勤心供養。諸天百千億載，悉取香水和泥起寺，其欲供養菩薩鉢者，各現宮殿咸共奉事。於時村落長者女等，佛與髮爪得之起塔供養。」佛言比丘：「菩薩適服此乳糜以成福願，身遂充滿容色光光，踰於日月。於是頌曰：
The Buddha told the monks: "The Bodhisattva, understanding this, used his power of spiritual wisdom to return to the riverbank. Suddenly, he crossed over, and following local customs, he entered the water to bathe himself. At that time, eighty thousand celestial beings each held onto tree branches to pay homage to the Bodhisattva. The Bodhisattva pulled on a branch and came to the shore, his body light, clean, and free of impurities. As the Bodhisattva stood there, a deity from the Tusita Heaven named Radiance Without Defilement appeared, took a celestial robe and monastic cloak, and, transforming into the form of a renunciant, offered it to the Bodhisattva. The Bodhisattva then put it on and stood in stillness.
At that moment, the dragon queen from the Nairañjanā River emerged from the earth and offered a fine seat to the Bodhisattva, who sat upon it. Then, the daughter of the village elder of Muchilinda, along with other brahmins, came to the Bodhisattva bearing sweet milk-rice porridge. She bowed at his feet, circumambulated him three times to the right, poured water over the Bodhisattva's hands, and offered the porridge to him. Out of compassion for the woman, the Bodhisattva accepted and ate it. His strength was renewed, and his mind was free of attachment. He cast the golden bowl into the river, where a thousand dragons seized it and honored it as an offering. The dragon queen who had offered the seat received it and established a shrine, diligently making offerings. Countless celestial beings, over hundreds of thousands of eons, gathered fragrant water and mud to build temples. Those who wished to honor the Bodhisattva's bowl each manifested their palaces and together paid reverence to it.
At that time, the village elder's daughter and the others received the Buddha's hair and nails, and they built stupas to enshrine and worship them."
The Buddha said to the monks: "Having partaken of this milk-rice porridge, the Bodhisattva fulfilled his vow of merit. His body became fully radiant, his appearance glowing with a brilliance that surpassed the sun and the moon." Then he spoke these verses:
「『時世尊精思， 勤心自念言：
「身神通慧力， 往詣樹王下；
成一切智慧， 以逮諸通慧。
便行普愍哀， 最後救眾生；
我寧可服食， 令身得充滿。
往到樹王下， 成聖一切智；
不以少薄福， 得致天人安。
不得成明眼， 還身力甘露；
至說宿功德， 決斯安隱祠。」
其心思如是， 天聞告村落：
「金鉢盛乳糜， 往詣江水邊；
奉上心踊躍， 逮得道甘露。」
所行百千劫， 諸根悉寂定；
諸天龍神往， 大聖至水岸。
適施度無極， 入水自洗浴；
以洗除心垢， 愍傷於世俗。
億千天歡喜， 各齎華㨶香；
世寂適入水， 人中上洗浴。
念知是菩薩， 建立行無垢；
仁賢適洗浴， 百千天奉事。
其身無垢穢， 天子奉袈裟；
身即著衣服， 著衣服已竟。
龍妻尋歡喜， 奉之好床座；
寂定意便坐， 為世之道眼。
修舍女奉食， 金鉢盛乳糜；
稽首禮足下， 大通即服之。
服此得充滿， 投鉢著水中；
諸天奉真誠， 來供養於佛。
如來適飯竟， 乳糜極甘美；
其身氣力充， 行詣佛樹下。
適到佛樹下， 行身不動搖；
強如帝釋步， 建立菩薩行。』
Then the World-Honored One, deeply focused, Thought carefully within himself:
"With the power of body, spiritual knowledge, and wisdom, I will go to the foot of the great tree; Attain all-encompassing wisdom, And gain every spiritual power. Then I will spread compassion far and wide, To save living beings in this final hour. I should take some food, So my body may be strengthened. I will go to the foot of the tree, And become the sage of all wisdom. Not through meager merit alone, Can peace for gods and humans be achieved. Without attaining the clear eye, Returning with bodily strength and sweet nectar, I must speak of past merits, To fulfill this offering of peace."
As these thoughts arose, Heavenly beings heard and told the village: "With a golden bowl of milk-rice porridge, Go to the riverbank; Offer it with joyful heart, And gain the nectar of the path."
For deeds done over hundreds of thousands of eons, All senses were utterly stilled. Gods, dragons, and spirits went with them, As the Great Sage reached the water's edge. Having perfected the paramita of giving, He entered the water to bathe; Washing away the mind's defilements, Moved by compassion for the world.
Hundreds of millions of gods rejoiced, Each bearing flowers and fragrant incense. As the World's Still One entered the water, The finest among humans bathed. They knew this was the Bodhisattva, Established in flawless practice. As the virtuous one bathed, Hundreds of thousands of gods attended him. His body was pure and free of stain; A heavenly prince offered a robe. He put on the garments, And once clothed,
The dragon maiden, delighted, Presented a fine seat; With stilled mind, he sat down, As the world's eye of the path. The maiden of the house offered food, Rice porridge in a golden bowl; She bowed at his feet, And the Great One partook of it.
Having eaten and been satisfied, He cast the bowl into the water; The gods, with true devotion, Came to honor the Buddha. When the Thus-Come One had finished his meal, The milk porridge was most sweet; His body's strength was full, And he walked to the foot of the Buddha tree.
Arriving at the foot of the tree, His steps did not waver; Firm as the stride of Indra, He established the Bodhisattva's path.
「於是菩薩飯食已充，愍念十方救濟危厄，欲坐樹下現成佛道度脫眾生。十方諸佛，咸示威變，顯其瑞應，五百化鳥自然來現，往詣其所遶菩薩身，暢悲哀音，歎其宿世所行無量積累功德，為一切故，欲化五趣故現五百，令去五陰，消除五蓋，拔五道行，逮五神通，化去五五二十五事，所處甚難，存處道場，住無所住，本無定慧。於是頌曰：
The bodhisattva, having finished his meal, was moved by compassion for all beings in the ten directions, wishing to rescue those in distress and peril. He resolved to sit beneath the tree to manifest the attainment of Buddhahood and deliver sentient beings. At that moment, all the Buddhas of the ten directions revealed their spiritual powers, displaying auspicious signs and miraculous responses. Five hundred transformation birds appeared spontaneously, flying to his side and circling around the bodhisattva's body, singing mournful songs, praising the countless virtuous deeds he had accumulated over countless lifetimes. For the sake of all beings, he manifested these five hundred birds to transform the five realms of existence—helping beings transcend the five aggregates, eliminate the five hindrances, uproot the paths of the five destinies, attain the five spiritual powers, and dissolve the twenty-five aspects of entanglement. This place he dwelt in was most extraordinary—abiding in the seat of awakening, dwelling in non-dwelling, intrinsically grounded in neither concentration nor wisdom. Then he spoke these verses:
「『從無數劫來， 積德行六度；
四等心四恩， 護三界之將。
大慈無蓋哀， 欲脫癡聾盲；
今當成大道， 具三十二相。
隨俗而現身， 說苦空非常；
使了悉本無， 入佛三寶藏。
俗人罪所蓋， 十二因緣障；
不達無上真， 生死沈沒亡。
若解一切空， 不犯五陰行；
陰衰已消滅， 心淨如法王。
至真無上慧， 莫能限度量；
光明踰日月， 所濟無有疆。
須彌尚可稱， 虛空可度量；
不及大智慧， 大聖無極行。』
For countless eons past, I have built virtue through the Six Perfections, Practicing the four equal minds and four graces, As a protector and commander of the three realms.
Great compassion, boundless mercy, Longing to free the deluded, deaf, and blind— Now I shall attain the great path, Endowed with the thirty-two marks.
Appearing in the world according to circumstance, Teaching that suffering is empty and impermanent, Helping all realize that things have no intrinsic self, And enter the Buddha's three treasures.
Ordinary people are veiled by their offenses, Blocked by the Twelve Links of Dependent Origination; Not grasping the supreme truth, They sink and perish in the sea of birth and death.
If one understands the emptiness of all things, One no longer clings to the five aggregates; When the shadows of affliction are dissolved, The mind is as pure as a Dharma king.
The supreme, perfect wisdom— Its measure is beyond all bounds; Its radiance surpasses sun and moon, Its saving power has no limits.
Mount Sumeru could still be weighed, The sky could be measured, But never the great wisdom— The limitless conduct of the Great Sage.
「歎此頌時，無數天神皆發無上正真道意也。」
佛告諸比丘：「菩薩江水邊洗已飯食乳糜，知氣力充，往詣佛樹；佛樹王下修如法行，皆無所動堅住如山，不諂蔽行，不逼短氣造立清淨，不動搖行而不相掁，以不強項性不卒暴，所行高下自然平等；演光明王晃晃灼灼，至真善行消垢下意；法過去佛清淨正行，至師子床不壞性行；斷眾惡趣思念永安，棄魔力勢令不堪任；度眾邪行受正法業，滅冥樹塵生死之本；使無部黨，釋梵四王行無所處；一心勇猛恐伏怨難，所遊獨步達一切智，心意無雙斷終始滋，捨欲諸貪使滅四難，無為無畏度於彼岸；如是行者，菩薩德行功勳皆成。詣江水邊至佛樹下，欲行天人化其道路，弘廣無際，又斯道路左右七寶欄楯，悉令嚴正，高四丈二，上有交露行諸臺閣，亦眾寶成天蓋幢幡，處處珓飾，七寶樹木高大妙好，諸寶樹間琦珍為繩；交絡諸樹兩兩樹間，有一浴池，池底金沙中生青蓮芙蓉莖華。其樹四邊寶為欄楯，明月瑠璃雜廁其間，鳧鴈鴛鴦遊戲其中，八千玉女香汁灑地掃道令淨，二萬玉女垂諸寶瓔，散諸天華。其樹間地七寶合成，八萬玉女各持供養，名香木蜜諸雜琦異，執金香瓶著寶垛上；一一垛上有五千玉女，鼓天之樂。」
佛言：「如是，比丘！菩薩欲詣佛樹下時，嚴治道路巍巍如是。至江水邊，諸志大乘亦入此路。其夜菩薩當成佛時，千梵天王告梵天眾：『其福功德顯燿清淨，皆修道跡，慈悲喜護禪定神通，從千劫來奉行大道，今詣佛樹，吾等當共往供養之，所修令吉以能歸命，無有恐懼，終無所畏，無八難患，生天上人間十方佛前。』在梵天宮，梵天聞之，六年苦行今詣佛樹，皆共善心當懷悅豫，供養菩薩大千世界之法主也。天帝釋梵、日月天王，詣江水邊皆往奉迎；在億載佛國，皆心念之，今詣佛樹下，當降伏魔，無能見頂，上至梵天，亦無能覩。今尊身相甚妙，莊嚴其身三十有二，言辭柔和清淨無垢，音聲雅妙過踰梵天，今坐樹下當共供養。其忍辱力，釋梵知之忽然安隱，悉斷一切塵勞結縛，若有聞者，致甘露跡成緣覺業；若逮佛道，普世界眾生皆來供養。」
佛告比丘：「有一梵天名曰三千建立，覩此三千大千佛國，平等如掌悉令照明，化於此地生軟青草，在其左右猶如天衣，如是草比遍大千佛國，而於眾生無所妨害，莊嚴此國。東方釋梵及四天王，諸菩薩眾不可稱計，諸佛國土諸菩薩眾，皆來供養。南西北方四維上下諸佛國土無央數眾，釋梵四王莊嚴供具，皆來貢上。一一佛土若干莊嚴，鐵圍、大鐵圍一切諸山，是諸佛國忽然不現，悉不知處，唯覩一切諸菩薩身普周佛土，諸天子等又有十六人侍從菩薩。其名曰：轉進菩薩，無進菩薩，施與菩薩，愛敬菩薩，勇力菩薩，髮猛菩薩，善住菩薩，總持菩薩，照曜菩薩，華鬘菩薩，法英菩薩，吉恐菩薩，不害眼菩薩，大淨菩薩，淨嚴菩薩，戒淨菩薩，眷屬圍遶，是諸天子等，悉不退轉逮得法忍，供養菩薩莊嚴道場，平治其地三千二百里，周匝圍遶有好七重欄楯，七重行樹，七重交露縵縵，七重寶樓，皆悉紫金諸雜挍飾。若干種品諸寶蓮華自然化生，燒眾名香；上虛空中立一寶蓋，覆於十方諸佛國土，生諸寶樹，諸天人民，其樹華果悉現道場；其十方界水陸眾華，悉現道場。十方佛國菩薩道場，所可莊嚴不可限量。功德聖慧清淨之業，亦現道場。佛樹如是，諸天子等眷屬圍遶，莊嚴佛樹極令清淨。一切諸天龍鬼神乾沓和，所可莊嚴宮殿室宅，若干品妙悉遙目覩，咸共歎曰：『善哉，善哉！功德福報應不可思議。』
「彼佛樹神有四天俱嚴治道樹，一、名足跡，二、名邊豆，三、名善意，四、名布精，莊嚴佛樹供養菩薩。其樹根莖枝節諸葉華實，皆悉茂盛圍遶佛樹，廣長極妙高八十里，巍巍無量欄楯樹木，交露眾帳亦各七重，七寶合成周匝圍繞，猶如忉利晝度之樹，若有見者而無厭極。三千國土，國土堅彊猶如金剛不可毀壞，自然現彼菩薩坐樹當成佛道。」
佛言比丘：「是菩薩身演大光明，普塞惡趣，滅除八難，病者得愈，恐怖得安，繫縛得解，聾盲瘖痾皆悉解脫，貧者大富，塵勞熱者悉彼療治，飢渴飽滿，懷姙得產，老耄強健；當爾之時，悉無欲縛，無婬怒癡，不想患厭，無有諍訟。當爾之時，一切眾生相視如父如母如子如身，皆懷慈心。於是頌曰：
「『其至無擇界， 現於地獄中；
諸有苦惱者， 咸得入安隱。
畜生自然和， 各各相愛念；
皆共懷慈心， 逮得無所畏。
至於餓鬼處， 諸飢渴窮厄；
皆獲得食飲， 因菩薩威神。
八難皆閉塞， 消滅諸惡趣；
眾生悉安隱， 快樂如天上。
諸有聾盲者， 眾根不具足；
應時悉視聽， 其身皆備悉。
婬怒癡塵勞， 眾生被熱惱；
諸塵得休息， 皆悉念正真。
貧者得財富， 皆得生天上；
病者悉除愈， 繫縛得解脫。
無厭及瞋恚， 無有諍訟者；
爾時咸相敬， 皆共起慈心。
如父母一子， 展轉相愛念；
眾生等如是， 相愛如父子。
時菩薩光明， 普照曜佛土；
猶如江河沙， 普遍四方界。
不礙諸鐵圍， 通過諸黑山；
一切諸佛國， 悉現如一土。
見羅列諸寶， 平正如手掌；
莊嚴諸佛土， 以供養菩薩。
十六諸天子， 圍遶佛道樹；
莊嚴其道場， 三千二百里。
諸所可莊嚴， 不思議億國；
菩薩威神故， 皆現彼佛樹。
諸天龍鬼神， 真陀摩休勒；
各各起宮殿， 遙望悉見之。
以見此清淨， 諸天人欣喜；
善哉福之報， 所作今悉見。
眾口意所行， 所可修平等；
諸利義悉吉， 心所願輙得。
如宿世所行， 所願悉具足；
諸所罪福報， 所獲亦如是。
莊嚴殊道場， 四天子交飾；
猶如晝度樹， 佛昇忉利天。
因緣不自在， 悉說諸功勳；
菩薩清淨業， 如本所作行。』」