無邊善方便行品第一
爾時，婆伽婆更遊王舍鷲鳥丘中，共大比丘眾滿千比丘，共菩薩摩訶薩有八十俱致菩薩摩訶薩，種種佛剎來集，皆得陀羅尼忍三摩地，一生補處，證得過去、未來智道；言說清淨，不作詐善，不自稱讚，無有貪婪；外道不勝，過魔羅業，得諸佛法，具成無畏；法障已過、業障已滅，於法本性已得無疑；說歌頌句，心無窮盡；不可思劫願鎧莊嚴；笑顏先語，面無嚬蹙，辯才不斷；已得等忍三摩地陀羅尼，具成無邊辯才及勝無畏，百千俱致那由多劫善說一句；信解諸法猶如幻焰、水月、夢影、響等，無來、無去，無生、無滅，空、無相、無願，顯不可取，無有障礙；善知無邊智慧，善覺諸眾生心行智，如彼眾生信解，隨其信解善為說法；禁攝自心離法、渴愛，具無慢忍，善巧勝妙；如本性法攝取佛剎，功德莊嚴無邊作願，善能案行無數世界，念佛三摩地常現在前，善勸請無量佛；善知滅纏、順眠煩惱，善知遊戲非一百千三摩地海。
At that time, the Bhagavan traveled to Vulture Peak in Rajagaha, accompanied by a great monastic assembly of a thousand monks, along with eighty kotis of bodhisattva-mahasattvas who had gathered from various buddha-lands. All of them had attained dharanis, patience, and samadhi; they were one lifetime away from Buddhahood, and had realized the path of past and future wisdom. Their speech was pure; they did not feign virtue, nor boast of themselves, and were free from greed. They were undefeated by non-Buddhist teachers, had transcended Mara's deeds, attained all buddha-qualities, and perfected fearlessness. They had overcome the hindrances of Dharma, eradicated the hindrances of karma, and had no doubts about the true nature of all things. Their expressions of verse were inexhaustible, and they were adorned with the armor of vows spanning inconceivable eons. They spoke with a smile and a welcoming face, never frowning, and their eloquence never stopped. They had attained patience, samadhi, and dharanis; perfected boundless eloquence and supreme fearlessness; and could skillfully expound a single phrase for hundreds of thousands of kotis of nayutas of eons. They understood with faith that all dharmas are like illusions, flames, reflections of the moon in water, dreams, and echoes—neither coming nor going, neither arising nor ceasing; empty, signless, and wishless; manifestly ungraspable and unobstructed. They skillfully knew boundless wisdom; they had profound insight into the minds and actions of sentient beings; and according to each being's faith and understanding, they taught the Dharma accordingly. They restrained their own minds, were free from craving for dharmas, perfected humility and patience, and were skilled in sublime means. In accordance with the nature of reality, they adorned the buddha-lands with vows and virtues without limit; they skillfully traveled through countless worlds; samadhi of mindfulness of the Buddha always appeared before them; they skillfully requested countless buddhas to turn the Dharma wheel; they understood the entanglements and latent tendencies of afflictions; and they skillfully played in the ocean of samadhis, not just one or a hundred, but a thousand.
彼謂：慈氏菩薩摩訶薩、曼殊尸利童真、觀世自在菩薩摩訶薩、大勢至菩薩摩訶薩、雲音菩薩摩訶薩、善百千開華智菩薩摩訶薩、無邊攀緣出意菩薩摩訶薩、電莊嚴鳴音王菩薩摩訶薩、無數俱致劫普生智菩薩摩訶薩、師子吼王菩薩摩訶薩、等不等觀菩薩摩訶薩、淨密金無疑王菩薩摩訶薩、寂觀菩薩摩訶薩、智王菩薩摩訶薩、不空見菩薩摩訶薩、賢護為首十六大善丈夫、象香手者菩薩、無邊寶藏菩薩、智積菩薩、辯積菩薩、師子吼鳴音王菩薩、珠莊嚴瓔珞行菩薩、師子行步菩薩、陀羅尼自在王菩薩、得無邊辯才無畏菩薩、名稱菩薩摩訶薩、喜王菩薩摩訶薩。如是為首，共八十俱致菩薩摩訶薩。
**This includes:** the Great Being Maitreya, the pure youth Manjushri, the Great Being Avalokiteshvara, the Great Being Mahasthamaprapta, the Great Being Cloud Sound, the Great Being Skillful in Countless Blossoming Wisdom, the Great Being Boundless Grasping Arising Intention, the Great Being Lightning Adornment Roaring Sound King, the Great Being Born from Countless Eons of Universal Wisdom, the Great Being Lion's Roar King, the Great Being Equal and Unequal Observer, the Great Being Pure Secret Golden Undoubting King, the Great Being Silent Observer, the Great Being Wisdom King, the Great Being Unerring Vision, and the sixteen great virtuous men led by Bhadrapala—such as the Bodhisattva Elephant Fragrance Hand, the Bodhisattva Boundless Treasure, the Bodhisattva Wisdom Accumulation, the Bodhisattva Eloquence Accumulation, the Bodhisattva Lion's Roar Sound King, the Bodhisattva Practice of Jeweled Adornments and Garlands, the Bodhisattva Lion's Walk Step, the Bodhisattva Sovereign Master of Mantras, the Bodhisattva Fearless with Boundless Eloquence, the Great Being Fame, and the Great Being Joy King. With these as the foremost, there were a total of eighty kotis of Great Beings.
若此三千大千世界大王——或釋、或梵、或大梵、或天王、或龍王、或夜叉主、阿修羅、伽留茶、緊那羅、摩睺羅伽、人非人主——彼共眷屬圍繞，執持華鬘、塗香、衣蓋、幢幡、鼓樂，詣於佛所。到已，頂禮佛足，作三匝繞，隨所執持華鬘、香、塗香、末香、衣蓋、幡幢、鼓樂，於世尊所作供養已，尊重受教，合掌而住。
If all the great kings of this three-thousandfold world system—whether they be Śakra, Brahmā, Mahābrahmā, celestial lords, nāga kings, yakṣa lords, asuras, garuḍas, kinnaras, mahoragas, or lords of humans and non-humans—were to come, each surrounded by their retinues, bearing garlands, perfumes, garments, canopies, banners, and musical instruments, and approach the Buddha. Having arrived, they would bow their heads at the Buddha’s feet, circumambulate him three times, and then offer the garlands, incense, perfumes, powdered incense, garments, canopies, banners, and music they had brought to the World-Honored One. After making these offerings with reverence, they would respectfully receive his teachings, join their palms, and stand before him.
爾時，喜王菩薩摩訶薩七日斷食已，若經行、若立、若坐，不臥、不睡，精勤求法——何等三摩地令菩薩摩訶薩於無上大乘轉取遍智、財寶智等？
At that time, the Bodhisattva Mahasattva King of Joy, having fasted for seven days—whether walking, standing, or sitting, without lying down or sleeping—diligently sought the Dharma: "What samadhi enables a Bodhisattva Mahasattva to turn toward the unsurpassed Great Vehicle and attain the wisdom of universal knowledge, the treasure of wisdom, and so forth?"
彼作此因緣已，即起於座，一肩整衣，右膝著地，合掌向佛而白佛言：「大德世尊！我於如來、應、正遍知隨分欲問，若婆伽婆賜我空閑，如我問已即為解說。」
After reflecting on this matter, he rose from his seat, adjusted his robe over one shoulder, knelt on his right knee, pressed his palms together toward the Buddha, and said: "Great and honorable World-Honored One! I wish to ask you, the Thus-Come One, the Arhat, the Fully Enlightened One, a question—within my capacity to understand. If you, Blessed One, grant me the opportunity, then as I ask, please teach and explain."
如是語已，佛告喜王菩薩摩訶薩言：「喜王！如來、應、正遍知常作空閑，解說問難。喜王！汝若如是欲問如來、應、正遍知，我即於汝彼彼所問如問解說，當令歡喜。」
如是語已，喜王菩薩摩訶薩而白佛言：「世尊！何等三摩地？菩薩摩訶薩具成三摩地故，菩薩摩訶薩如實知諸眾生心行、能入諸佛、世尊說意，所說無倒，順入隨音實智。能見現在諸佛、世尊無有障礙，順得無瞋諍法，於如聞、如念法奉行而住。雖於世法中行而不為世法所染，雖行遍智定中而於彼自在不生，雖行涅槃法中而不於中間涅槃——以未滿諸佛法故——雖行聲聞獨覺法中實行而不於彼乘涅槃。
After these words, the Bodhisattva Great Being King of Gladness said to the Buddha: "World-Honored One, what is the meditative concentration through which a Bodhisattva Great Being, by perfecting it, truly understands the mental activities of all living beings, enters into the intent of the Buddhas and World-Honored Ones when they speak, expresses that meaning without error, and follows the sounds of their words with genuine wisdom? Through this concentration, they can see the present Buddhas and World-Honored Ones without any obstruction, naturally attain the state free from conflict and controversy, and abide by practicing the teachings as they have heard and contemplated them. Although they act within the worldly realm, they are not stained by worldly phenomena. Although they dwell in the state of omniscient concentration, they do not become attached to it. Although they dwell in the state of nirvana, they do not enter final nirvana midway—because the qualities of a Buddha are not yet complete. Although they practice the ways of disciples and solitary realizers, they do not attain nirvana through those vehicles."
「出無邊念，心不忘失，入諸眾生種種界門、無窮盡問，辯說相續，攝取無邊功德莊嚴佛剎。於別智中得無餘智，雖成熟眾生不依眾生想而說法，彼無有見住而將置涅槃，亦無一法可欲寂靜。雖行菩提而不依住，大智具成，捨離有、無二邊故。雖知諸法緣生而於緣生法中不著，速證阿耨多羅三藐三菩提，降伏摩羅及與徒眾，諸他論師以法屈伏，當轉無上法輪，為天等世作法吼鳴。
「世尊！然佛法不可思、菩薩法不可思、菩薩行不可思。甚善，世尊！我向問如來者，世尊以無數不可思諸種勝具佛智為我演說。若我於世尊邊聞已，如實當行；如實行已，當滿諸種勝具佛智。」
"Blessed One! Dharma of the Buddha is inconceivable, Dharma of the Bodhisattva is inconceivable, and the Bodhisattva's practice is inconceivable. Excellent, Blessed One! The questions I once asked the Tathagata, the Blessed One has now explained to me through countless inconceivable kinds of excellent qualities that constitute the Buddha's wisdom. Having heard this from the Blessed One, I will practice accordingly, and through that practice, I will perfect all kinds of excellent qualities of the Buddha's wisdom."
喜王菩薩摩訶薩如是語已，復以歌頌問佛。此歌頌者，所謂：
Thus spoke the Great Bodhisattva King of Joy, and then he addressed the Buddha with a hymn. The hymn runs as follows:
「我問論師月、 世親人上者，
若諸菩薩行， 次第為解說。
多眾等來無有邊， 人、天、夜叉眾如信，
聞勝功德佛法已， 多百欲與覺相應。
佛勝德中生信已， 我問渡諸功德岸，
名稱無邊知我心， 他非我證除勝者。
解散分別十力行， 人、天渴樂勝者德，
菩提德行最無比， 百大方便說智行。
如破黑親共力者， 如速放出智光明；
如動三千所有地， 如菩薩行當為說。
婆吒勝覺樹， 住此而抖擻，
如放光照剎， 俱致那由他。
如大地震動， 觸證最勝智，
善行於行者， 如行當為說。
如有當得開華相、 如生無邊音住持、
如得正定等迷留、 如菩薩行當為辯；
如有開華相無垢、 如有善巧聞持意、
如有不動似迷留， 滿百功德如行說。
無等、無稱、無諂詐、 無我、應供、無三垢，
智眾所讚勝沙門， 我今問彼勝人行。
善意行持開華言， 勝言無錯、無濁語，
善夫牛王利除垢， 如速作佛為我說。
若有多人來集此， 晝夜精勤無異心，
彼等聞此勝行已， 當住如實菩提行。
此多人、天樂佛德， 晝夜決力勤不餘，
彼聞此行當奉行， 當得十力破他力。
如當得於三摩地、 如得通智及辯才、
如佛光照無邊方， 當問智慧無邊稱。
笑顏如如說如是， 善知如如諸法中，
如得智通廣住持， 見十方佛百無垢。
云何當得無比智？ 善那由多俱致經，
當於說時無有錯， 如菩薩行當為辯。
我不問有樂， 去離有趣者；
我不問小行， 去離諸行者。
如得最勝德， 百種功德圓，
為我如是說， 顏容喜笑者。
我今不問有樂道、 我今不問境界依，
勝者！我欲生甘露， 十力所行如實說。
善逝！云何當淨施？ 云何持戒振去塵？
云何忍慈皆欲樂？ 如有精進彼當說。
云何愛智樂斷惑？ 云何智度斷名言？
當如智海不可動， 如菩薩行當為說。
若我不得問善逝， 於中我智盡不超。
得度遍智功德岸！ 為我皆說無邊德。」
I asked the teacher Who is like the moon among sages, Supreme among beings in this world: "Please explain, step by step, the bodhisattva's path."
Countless beings have gathered here— Humans, gods, and spirits with faith. Hearing of the supreme qualities of the Buddha's teaching, Hundreds of them seek awakening.
Having placed faith in the Buddha's excellent qualities, I ask you who have crossed to the far shore of all virtues. You who are known far and wide, please know my heart. I seek guidance from no one else, only you.
Please explain the strength of the ten powers; The qualities of the victor that gods and humans long for. The practices that lead to awakening are utterly supreme; Speak of the hundred skillful means to attain wisdom.
Like dispelling a dark cloud with united strength, Like quickly releasing the light of wisdom, Like shaking the entire earth, Please speak of the bodhisattva's path.
The sage sits at the foot of the awakening tree, Shaking off all defilements. Like releasing light that illuminates countless worlds, Like the great earth trembling, He touches and realizes the supreme wisdom. Explain the path as it should be practiced.
Like a blossoming flower that reveals its beauty, Like an infinite sound that resounds everywhere, Like a firm and unmoving mountain, Explain the bodhisattva's path.
Like a pure, unstained blossoming flower, Like one who skillfully holds and understands all teachings, Like an immovable mountain, Speak of the practices that fulfill a hundred virtues.
Incomparable, beyond praise, free from deceit, Selfless, worthy of offerings, free from the three poisons, The wise praise you as the supreme renunciant. Now I ask you about the supreme path.
With a kind heart, your words are like an opening flower; Your speech is perfect, without error or impurity. O great being, leader of humans, who removes all stains, Please quickly teach me how to become a Buddha.
If many people have gathered here, Single-mindedly diligent day and night, Hearing of these supreme practices, They will abide in the true practice of awakening.
These many beings delight in the Buddha's qualities, And strive day and night with unswerving effort. Hearing this path, they will practice it, And attain the ten powers that overcome all others.
How to attain meditative concentration? How to gain direct knowledge and eloquence? How to illuminate all directions with the Buddha's light? I ask you, whose wisdom is boundless in fame.
With a smiling face, you speak just as things are, Perfectly knowing all phenomena as they are. How to attain wisdom, understanding, and vast abiding? How to see the pure Buddhas of the ten directions?
How can one attain incomparable wisdom? And skillfully understand countless sutras? When teaching, may there be no error. Please explain the bodhisattva's path.
I do not ask about happiness Born from clinging to existence. I do not ask about inferior practices Followed by those who still hold attachments.
How to attain the supreme virtues, Fulfilling a hundred kinds of perfections? Tell me this, O one with a joyful face.
I do not ask about the path of pleasure, I do not ask about a state based on sense realms. O victor! I wish to taste the nectar of Dharma. Speak truthfully of the path of the ten powers.
O Well-Gone One! How to purify giving? How to uphold ethics and shake off dust? How to cultivate patience and loving-kindness? Explain diligence as well, please.
How to love wisdom and delight in abandoning afflictions? How to perfect wisdom that goes beyond concepts? Like the ocean of wisdom, unmovable, Explain the bodhisattva's path.
If I do not receive an answer from you, My wisdom will not reach its full potential. You who have crossed to the far shore of omniscience! Please explain all these boundless qualities to me.
如是語已，佛告喜王菩薩摩訶薩言：「甚善，喜王！甚善，喜王！汝今發行為多人利益故，為多人安樂故，為憐愍世間故，以義利益安樂天人故，亦為此時及未來菩薩摩訶薩不斷佛種性故，不斷法種性、僧種性故，汝於如來、應、正遍知今問此義；如汝於恒伽河沙等佛、世尊邊已曾問難、出生解說。喜王！彼宜善聽、善作正念，我當為說菩薩因何三摩地得此及異功德、知諸眾生心行。」
Having spoken thus, the Buddha said to the Bodhisattva-Mahasattva King of Joy: "Excellent, King of Joy! Excellent, King of Joy! You now act for the benefit of many, for the happiness of many, out of compassion for the world, and to meaningfully benefit and bring joy to gods and humans. You also ask this question for the sake of maintaining the lineage of Buddha-nature in Bodhisattvas-Mahasattvas of the present and future, and for maintaining the lineages of Dharma-nature and Sangha-nature. Just as you have previously questioned and received explanations from countless Buddhas and World-Honored Ones equal to the sands of the Ganges River. King of Joy, listen well and pay careful attention. I will explain what kind of meditative concentration enables a Bodhisattva to attain these and other qualities, and to understand the minds and actions of all sentient beings."
喜王菩薩摩訶薩言：「世尊！如是樂聞。」
King of Joy Bodhisattva Mahasattva said, "World-Honored One! We are delighted to hear this."
佛言：「喜王！有三摩地說名決定觀察諸法行，菩薩摩訶薩若因此三摩地，得八十四千三摩地、得八十四千陀羅尼、得八十四千波羅蜜，速證阿耨多羅三藐三菩提已，轉無上法輪、為天人等世當作鳴吼。
The Buddha said: "King of Joy, there is a meditative concentration called the 'One that Enables Decisive Contemplation of All Phenomena.' If a great bodhisattva attains this concentration, they will gain eighty-four thousand different kinds of meditative concentrations, eighty-four thousand different kinds of memory-holdings, and eighty-four thousand different perfections. They will quickly realize unsurpassed full enlightenment, and after that, turn the supreme wheel of the teaching, roaring like a lion for all beings—gods and humans alike—in this world."
「喜王！彼何者是說名決定觀察諸法行三摩地？彼所謂：如說如作、如作如說、身淨、語淨、心淨、求於利益、作朋友心、不為求欲、不捨於悲、不為取法(十)、不失於信、自誓不動、善入眾生、言辭作調順、業順、斂於身、捨離惡語、心無欺誑、苦者令潤、樂者教修(二十)、放逸者覺察、發勤者令決合法、悔者令出散、不住法想、離眾生想、不分別事想、捨諸取著、觀知於相、取戒、不動(三十)、常求於智、離世所言、求出世語、自進、不忘、順念於法、入如所作、順作儀式、於業必信、捨離不信(四十)、多有信解、於佛作念、有罪顯說、於福隨喜、勸請於佛、應禮者禮、無有高慢、不厭善根、常勤相應、不捨勤合(五十)。
"Joyful King! What is the meditative state known as 'The Practice That Decisively Observes All Things'? It is this: acting as one speaks, speaking as one acts; purity in body, speech, and mind; seeking what benefits others, adopting a compassionate attitude, not pursuing desires, not abandoning compassion, not grasping at teachings, not losing faith, remaining steadfast in one's promises, skillfully entering into others' perspectives, using gentle words, engaging in harmonious actions, restraining the body, avoiding harmful speech, maintaining a sincere heart without deceit, refreshing the suffering, guiding the joyful, waking the careless, uniting the diligent with what is true, freeing the remorseful from their regret, holding no fixed attachment to ideas, letting go of the concept of separate beings, not analyzing things as fixed events, relinquishing all grasping, observing and knowing all appearances, upholding precepts, remaining unshaken, constantly seeking wisdom, setting aside worldly talk, speaking of transcendent truths, advancing on one's own, never forgetting, recollecting the Dharma, entering naturally into right action, conducting oneself with proper form, trusting in one's deeds, abandoning disbelief, possessing great faith and understanding, recollecting the Buddha, openly confessing wrongdoing, rejoicing in good deeds, praying to the Buddhas, bowing to those worthy of respect, having no arrogance, never tiring of wholesome roots, persistently staying aligned, and never abandoning dedicated effort.
「通出生句、信因、作業、而受其報、於緣覺察、不著虛實、有所言說(六十)、不住欲界、不同色界相、不著無色界、於業報果隨之而信、均與物分、有平等心、不害法教、合不合中無有瞋恚、他得利中亦不有嫉、滿其所望(七十)、度於法誓、不捨戒聚、除慢、離瞋、普割愚癡、不生貪行、隨得知足、不求眷屬、得利不高、無利不下(八十)、法利喜分、不作貯積、惡言不報、自護口言、顯明菩提、察發勤合、顯明解脫、問於智者不放、斂攝不捨、住阿蘭拏(九十)、於頭多功德及以減省、普有喜樂、信解於空、不著諸事、聚中不依、界中不念、入中不見、境中不愛、除滅顛倒、心令念持智慧發生(一百)。
Beyond phrases of arising, faith in causes, performing actions, and receiving their results; observing conditions without clinging to what is real or unreal; speaking at times, not abiding in the realm of desire, not sharing the marks of the form realm, not attached to the formless realm; trusting in the retribution of karma along with its results; sharing equally with all beings, possessing an impartial mind; not harming the Dharma teachings—no anger in agreement or disagreement; no envy when others gain—fulfilling their hopes; crossing beyond the vow of Dharma without abandoning the collection of precepts; eliminating pride, departing from anger, cutting through ignorance completely while craving ceases to arise; content with whatever comes, not seeking followers; not being elevated by gain, nor diminished by loss, glad to share beneficial Dharma without hoarding; not repaying harsh words, guarding one’s own speech; manifesting enlightenment while investigating diligence and harmony; revealing liberation. Asking the wise—never neglecting their counsel, gathering and focusing without letting go, dwelling in solitude; delighting in ascetic practices and frugality, filled with universal joy; believing and understanding emptiness, not clinging to any phenomena; not relying on aggregates, not dwelling on sense bases, not seeing in the elements, not loving objects; eradicating confusion, stabilizing the mind, and nurturing wisdom toward its arising.
「行於聖行、順斂於心、隨順到福田地、除捨諸行、施不求報、戒中不念、不分別忍、不覆精進、不依定意、智知諸法(一百一十)、入六度地、不念自德、不惡他德、不依諸行、不稱量行、於涅槃中無有攀緣、走避流轉、於解脫中無有怖想、於受聚中有害者想、愛於滅度(一百二十)、安住於忍、顏容喜笑、先言問訊、面無嚬蹙、敬老少中、其心淨信、不逼惱他、作主滅諍、讚說寂靜、勤教和合(一百三十)、愛憎等心、求陀羅尼、諸眾生中如父母兄弟姊妹兒子親屬尊長朋友平等愛念、愛聖如父、於近誦中如愛尊重、於菩薩中愛念如佛、法中愛念亦如自我、於多聞中無有厭足、行中奉行、供養如來(一百四十)、上妙信解、無有縮小、作三寶種、忍不定言、身中不惜、命中不惜、清淨活命、於乞食行而不捨軛、平等乞食以為愛美、善住阿囒拏處(一百五十)。
Practicing noble conduct, restraining the mind, and gradually arriving at the field of blessings. Letting go of all conditioned actions, giving without expecting reward, upholding precepts without attachment, practicing patience without discrimination, persevering diligently without conceit, concentrating without fixation, and understanding all phenomena with wisdom. Entering the six perfections without dwelling on one's own virtues or disparaging those of others. Not clinging to conditioned actions or measuring them, and in nirvana, having nothing to grasp. Turning away from the cycle of rebirth, with no fear of liberation, and seeing the aggregates as harmful. Cherishing the final cessation. Abiding peacefully in patience, with a joyful countenance and a friendly greeting, never frowning. Respecting the elderly, the young, and those in between. With a pure and faithful mind, never disturbing others. Acting as a mediator to end disputes, praising stillness, and diligently encouraging harmony. Having an equal heart toward love and hate. Seeking the dhāraṇī. Regarding all beings with equal love—as parents, brothers, sisters, children, relatives, elders, and friends. Loving the noble ones like a father. Treasuring those who recite the Dharma close to you. Loving bodhisattvas as you love the Buddha. Loving the Dharma as you love yourself. Having no satiety in learning. Practicing what you have learned. Making offerings to the Tathāgata. Possessing supreme faith and understanding without shrinking. Planting the seeds of the Three Jewels. Enduring uncertain speech. Not begrudging your body or your life. Living a pure livelihood. Never abandoning the practice of alms-begging. Seeing equal begging as beautiful. Dwelling well in a place of solitude.
「捨離在眾、心常憙樂、不雜俗家、於出家者亦憙不雜、不作詐善、不自稱讚、說於愛語、菩薩乘中教化眾生、入於方便、常順念佛(一百六十)、思惟於法、常尊重僧、供養智者、親近解者、守護定意者、扶持勤合者、說菩提道、念修於法、信於福德、於眾生所教以善根(一百七十)、愛念信者、出散苦者、淨於威儀、慚而有畏、懼見慚悔、離於惡人、住如法行、向於除滅、求於聖行、熏修念處(一百八十)、恒住正斷、普得神足、取於諸根、成就於力、觀菩提分、道不顛倒、入舍摩他、察發毘撥舍那、於心不喜、法中普喜(一百九十)、超過攀緣地中、而能不住、不驚、無見、生不墮想、護菩薩行、於佛行中作無量想、厭棄惡行、捨先所作、淨於自業(二百)。
He has renounced attachment to crowds, finding constant inner joy in solitude. He does not mix with worldly households; even among renunciates, he takes no delight in worldly company. He never acts deceptively to appear virtuous, nor does he praise himself. He speaks affectionate words. In the Bodhisattva vehicle, he teaches and guides beings, skillfully adapting to circumstances.
He constantly practices remembrance of the Buddha, reflects on the Dharma, and always respects the Sangha. He makes offerings to the wise, draws close to those who understand, protects those focused in meditation, and supports those who strive diligently. He explains the path to enlightenment, cultivates the Dharma with focused intention, and reaps true merit.
He teaches beings to cultivate wholesome roots of goodness, cherishes faithful companions, and alleviates the suffering of others. His conduct is pure and dignified, and he possesses a sense of mindfulness and moral shame, always concerned with regret for wrongdoings. He distances himself from unwholesome people and abides in the practice of the Dharma.
He turns toward the elimination of defilements, seeks the noble path, and cultivates the foundations of mindfulness. He constantly abides in right exertion, masters all forms of spiritual power, and trains his faculties. He perfects his powers, contemplates the factors of enlightenment, and follows the path without error.
He enters calm abiding (shamatha) and develops clear insight (vipashyana). He takes no delight in the restless mind but rejoices fully in the Dharma. He rises above the plane of clinging without dwelling, remains undisturbed, holds no fixed views, and gives rise to no thoughts of falling back. He safeguards the Bodhisattva conduct, and in the practice of the Buddha's way, he generates limitless aspirations.
He abandons unwholesome actions, lets go of past attachments, and purifies his own deeds.
「祕毘那耶禁別解脫、不毀法教、以時而行、離於非時、善巧入出、知於願量、活命事中、足而等喜、入諸智通、修三摩地入於所行(二百一十)、入於妙寶、如來所說取不可得、勤合者喜、顯明佛子、令聲聞者聞行、令獨覺者順知一道、菩薩財物、聲聞遊處、智者所行、是調順者所趣(二百二十)、重說法者、察多信者、示現佛道、求財者藏、求果者田、三火熱惱者園、得三摩地者華池、生白法者母、不信身者、令止繫緣於相(二百三十)、布置諸好、等住佛剎、得陀羅尼、出種種智、熏修勤合、超摩羅境、勇健鬪戰、割斷煩惱、摧滅不善、熾然於善(二百四十)、勤作願者瓔珞、摩羅所不能破、所說無盡、世間不等、外道不知、已過聲聞法中、已出獨覺、安住遍智中、眾生入道之所趣到、善朋友言(二百五十)。
The secret discipline of liberation through individual vows, not violating the Dharma's teachings, acting in accordance with proper times, avoiding untimely actions, skillfully entering and emerging, knowing the limits of one’s vows, finding contentment in the essentials of life, entering into all forms of spiritual knowledge, cultivating meditative concentration in one’s practice, entering the precious gem of enlightenment, grasping the ungraspable taught by the Tathāgata, bringing joy to those who diligently unite, manifesting the nature of a Buddha’s child, enabling hearers to practice what they hear, enabling solitary realizers to understand the one path, the treasure of bodhisattvas, the dwelling of hearers, the realm of the wise, the destination of the well-tamed, those who teach the Dharma again and again, observing the many faithful, revealing the path to Buddhahood, a treasury for seekers of wealth, a field for seekers of fruit, a garden for those tormented by the three fires, a lotus pond for those attaining meditative concentration, a mother for those generating wholesome qualities, stopping those without faith from clinging to signs, arranging all marks of excellence, abiding equally in Buddha-fields, attaining spiritual powers, giving rise to various kinds of wisdom, cultivating and refining diligence, transcending the realm of Māra, battling with strength and courage, cutting off afflictions, destroying what is unwholesome, kindling what is wholesome, an ornament for those who diligently make vows, unbreakable by Māra, inexhaustible in speech, unequaled by the world, unknown by outsiders, beyond the ways of hearers, surpassing solitary realizers, abiding in all-knowing wisdom, the goal reached by beings entering the path, the words of a good spiritual friend.
「如實覺察、是受報者等喜、欲飲者味、欲憙樂者鬘、向涅槃者乘、趣岸者船、欲度者筏、生盲者燈、欲見者眼、說法者炬(二百六十)、不虛者誓、欲施者財、欲解脫者方便、求戲者喜樂、等喜者淨信、歡喜者愛、求聞者性處、得三摩地者迷留、望得眼者帝釋、入鬪戰者勇健、欲住者窟、自心行者梵心、勤合者喜樂(二百七十)、不退轉者遊處、得無生法忍者淨心、智行者念、初業者方便、丈夫智者橦弩、三摩地者弓、說無我者那羅延、遍智者道、令解脫者生平等智、諸天所禮(二百八十)、諸龍奉華、眾人供養、學者所難、作無學者向禮、菩薩所讚、法主所念、覆藏根者城、善方便者道、勤合者利、疑者令散(二百九十)、欲者令斷、煩惱者吐、欲渡者浮、病者良藥、不顛倒見者治、箭者拔出、欲作淨者自在、欲作吼者無畏相、欲聞者所趣(三百)。
One who truly sees is the one undergoing karmic results. For the one who delights, [the Buddha] is flavor. For the one who enjoys pleasure, [the Buddha] is a garland. For the one heading to Nirvāṇa, [the Buddha] is a vehicle. For the one reaching the shore, [the Buddha] is a boat. For the one who wishes to cross, [the Buddha] is a raft. For the one born blind, [the Buddha] is a lamp. For the one who wishes to see, [the Buddha] is an eye. For the one who teaches the Dharma, [the Buddha] is a torch.(260) For the one who does not lie, [the Buddha] is an oath. For the one who wishes to give, [the Buddha] is wealth. For the one who wishes to be free, [the Buddha] is the means. For the one who seeks amusement, [the Buddha] is joy. For the one with impartial faith, [the Buddha] is pure trust. For the one who delights, [the Buddha] is love. For the one who seeks to hear, [the Buddha] is the dwelling. For the one who attains samādhi, [the Buddha] is the wine of ecstasy. For the one who wishes for the eye, [the Buddha] is Śakra. For the one entering a battle, [the Buddha] is valor. For the one who wishes to dwell, [the Buddha] is a cave. For the one with a self-practicing mind, [the Buddha] is the Brahma-mind. For the one diligent in harmony, [the Buddha] is delight.(270) For the non-retrogressing one, [the Buddha] is a wandering place. For the one who attains patient acceptance of the birthless Dharma, [the Buddha] is the pure mind. For the one with wisdom, [the Buddha] is mindfulness. For the beginner, [the Buddha] is the means. For the wise person, [the Buddha] is a crossbow. For the one in samādhi, [the Buddha] is a bow. For the one who teaches non-self, [the Buddha] is Nārāyaṇa. For the one of perfect knowledge, [the Buddha] is the path. For the one who liberates, [the Buddha] gives birth to equal wisdom. Revered by all gods,(280) Honored by dragons who offer flowers, Worshipped by all beings, sought after by learners, bowed to by those who have done what needs to be done, praised by bodhisattvas, remembered by the Dharma Lord. For the one who conceals the senses, [the Buddha] is a fortress. For the one with skillful means, [the Buddha] is the path. For the one diligent in harmony, [the Buddha] is benefit. For the one with doubt, [the Buddha] dispels it.(290) For the one with desire, [the Buddha] cuts it off. For the one with afflictions, [the Buddha] is an emetic. For the one who wishes to cross, [the Buddha] is a flotation device. For the sick, [the Buddha] is good medicine. For the one with wrong view, [the Buddha] is the healer. For the one with an arrow, [the Buddha] pulls it out. For the one who wishes to be pure, [the Buddha] is sovereignty. For the one who wishes to roar, [the Buddha] is the sign of fearlessness. For the one who wishes to hear, [the Buddha] is the destination.(300)
「涅槃者道、惡趣者遠離、欲色無色者超過、嚴佛土者瓔珞、金剛喻三摩地者生因、最後生者坐師子座、令福德者不失、求者令取之者策進、墮者令起、懈怠者令發力(三百一十)、發事者建立、過發事者令止於定、令入諸事令捨取、鬪諍者令其棄除、於遍知者令其滿足、得出生無邊門、說勝義者令其不失、令說空者畢竟寂靜、信無相者令滅分別、信無願者止斷急務(三百二十)、令信捨者超過三世、順至諸處、善方便中於覺為燈、於未學者心不輕賤、於說法者無有所求、其錯法中不生瞋恚、於等乘者無有謗毀、不望其物而為說法、於說法者諸事供養、於聽法中心不散亂(三百三十)、於徒眾所無有欺念、於法施中無有斷絕、於純直者難可為問、於瞋恨者住於忍心、悔者令散、於道不息、求於智聚、令依取者而得解脫、惡者令調、無住處者令捨(三百四十)、欲順念者令其正念、發起菩薩、顯示諸佛、令四眾喜、味勝者美味、欲戲者雷、於甘露為門、涅槃行者所趣令欲、得不怖者有涼無熱、是得道者解脫繫縛(三百五十)。
"Nirvana is the path; the lower realms are to be left far behind. Desires, forms, and formlessness are to be transcended. Adorning the Buddha-land is like a jeweled necklace. The practice of the Adamantine-like Concentration is the cause of birth [in that land]. The one who takes the final birth sits upon the Lion's Throne. It causes the meritorious not to lose [their merit]. For those who seek, it urges them onward. For those who have fallen, it lifts them up. For the lazy, it gives them strength. For those who start a task, it establishes them. For those who go too far in a task, it settles them in concentration. It makes one enter into all endeavors yet let go of attachment. It makes one abandon quarrels. For those seeking universal knowledge, it brings fulfillment. It grants attainment of the countless doors [of teaching]. For those who explain the ultimate meaning, it helps them never to stray. For those who proclaim emptiness, it brings ultimate calm. For those who believe in signlessness, it eliminates distinctions. For those who believe in wishlessness, it stops anxious pursuits. For those who believe in letting go, it transcends past, present, and future. It aligns with all places. In skillful means, it acts as a lamp for awakening. Towards the unlearned, one’s mind does not look down. From the teacher, one has nothing to ask for. Among mistaken teachings, no anger arises. Towards those of equal vehicles, there is no slander. Not expecting material rewards, one teaches the Dharma. For the teacher, one provides all offerings. While listening to the Dharma, the mind does not wander. Among followers, there is no thought of deceit. In the gift of Dharma, there is no interruption. For those who are utterly simple, it's difficult to ask questions. For the angry, one abides in patience. For those who repent, it disperses [their guilt]. Never ceasing on the path, one seeks the accumulation of wisdom. It frees those attached to taking. It tames the wicked. It makes those without a refuge abandon [their state]. For those who wish to follow their thoughts, it establishes right mindfulness. It arouses the Bodhisattva. It reveals the Buddhas. It brings joy to the fourfold assembly. For those who delight in taste, it is a fine flavor. For those who wish to play, it is thunder. For the nectar [of immortality], it is the door. It is what those who practice nirvana desire to enter. For those who attain fearlessness, there is coolness without heat. It is the release from bondage for those who have attained the path.
「於樂心所請與利益、其心放息、意樂、身樂、智者所取、堅受、不捨、不轉如來、方便道行、熏諸善根、害諸不善根、是無智者所學、入方便中者所成、不誑者相、順佛教者所行、智聚者明、示現佛剎、禮拜俱致、諸佛能作、俱致問難、斷其所疑、生長諸白淨法、棄捨助黑、不失諸福憙、福者愛生、憙樂者勇健、欲說者辯、說法者護、令諸因者生愛、於諸法中而有善巧、知於生滅、示現如如、於徒眾中自心調伏、合方便者令喜、慢者令散、方便成就者坐、令思察者飽足(四百)。
For those with a joyful mind, it brings benefit and reward. It calms the mind, brings contentment, and gives ease to the body. It is embraced by the wise, firmly held, and never abandoned. It never turns away from the Tathagata. It supports the practice of skillful means. It nurtures wholesome roots and destroys unwholesome ones. This is what the wise should study. It is accomplished by those who enter into skillful means. It is the mark of one who does not deceive. It is practiced by those who follow the Buddha's teachings. It is the light of the gathered wisdom. It reveals the Buddha-fields. It allows one to bow to and to serve countless Buddhas. It enables one to ask countless questions, cutting through doubt. It nurtures all pure qualities and abandons what supports the unwholesome. One does not lose happiness and delight. The joyful attract love. The contented become strong. Those who wish to speak become eloquent. Those who teach the Dharma are protected. It causes all causes to inspire love. One becomes skilled in all dharmas. One understands arising and ceasing. One reveals thusness. In a gathering, one’s own mind is tamed. One delights those suited to skillful means. One humbles the arrogant. Those accomplished in skillful means are firmly established. One satisfies those who seek reflection.(four hundred)
「觀視無惡、法主者雷名稱、丈夫者勇步、煩惱垢者令止、諸見行者令害、聞者令持、總持於法、令說法者無錯、不轉菩提、善諸入門、善根者聚、不斷佛眼、熾然法眼、攝於聖眾、伏他論師、善作法語、菩薩所行、等心者月、求業者日、欲學者師、諸修多羅者護、智者將導、白法種子甘露熟果、順念於生、不染流轉、癡凡業者厭棄、如來功德者真實、讚歎者得無邊報、持者遍智因來、讀者利得所趣(四百三十)、書寫者入無邊功德智、說者無量福德、是不來者度津、是不動者住處、諸世欲受者為說、諸佛已說稱揚、過去佛眾滿、未來佛所望、是現在佛智藏、諸眾生行入門、聲聞乘者普燈、獨覺乘者燭明、佛乘者持、諸出生者不失、示現佛手者印、是不覆藏者實、得疾智者轉生、能令問佛功德、令欲作者無厭、令煩惱火寂滅(四百五十)。
He sees no evil. He is the Lord of the Dharma, the Thunder of Fame. He is the Man of Courage, the Steadfast Step. He calms the stains of affliction. He subdues those who hold to views. He helps the listener remember. He upholds the Dharma. He ensures the teacher makes no mistakes. He does not turn away from Enlightenment. He is skilled in all entrances. He gathers roots of goodness. He never cuts off the Eye of the Buddha. He kindles the Eye of the Dharma. He gathers the holy assembly. He vanquishes rival teachers. He speaks the Dharma well. He walks the Bodhisattva path. His mind is as balanced as the moon. For those seeking deeds, he is the sun. For those wishing to learn, he is the teacher. For all scriptures, he is the guardian. For the wise, he is the guide. He is the seed of goodness and the ripened fruit of nectar. He is mindful of birth. He is not stained by the cycle of existence. He causes the ignorant to reject their karma. The true nature of the Tathagata's virtues is real. Those who praise him receive boundless reward. Those who uphold him obtain the cause of perfect wisdom. Those who read him gain a beneficial destination (430). Those who copy him enter boundless wisdom and virtue. Those who teach him gain immeasurable merit. He is the ford for those who have not crossed. He is the dwelling for the unmoving. In all worlds, he teaches those who wish to receive. All Buddhas have declared and praised him. The multitude of past Buddhas have fulfilled him. Future Buddhas place their hope in him. He is the treasury of the present Buddhas' wisdom. He is the entrance to the conduct of all beings. For those of the Hearer Vehicle, he is the universal lamp. For those of the Solitary Realizer Vehicle, he is the bright torch. For those of the Buddha Vehicle, he is the sustainer. He does not lose those who have arisen. He is the seal of the Buddha's hand that manifests. He is the truth that is not concealed. He causes the quick-witted to be reborn. He enables one to ask about the Buddha's virtues. He causes those who wish to act to never tire. He extinguishes the fire of afflictions (450).
「得方便智、令解地界、令入水界、等入火界、不住風界、出生解脫虛空界、淨於智界、順入法界、厭棄諸行、遮斷順眠、散於瞋礙、除捨愛憎、善巧自行、善巧他行、令欲說者辯才無盡、諸出生中令不入著、令相應者不可言說、捨於我相、除我所相、遠離入著(四百七十)、下心如犬、最妙入門、善繫於定、是乏者蔭、令渡於流、外論所不能破、於純直者、不可說惡、遠離睡眠、親近說法者、超過掉悔、除滅於疑、散於貪欲、遠離嬾惰、不見於我、顯明無我、不建立命、法中不觸、說中不諍、所辯合理、善於思惟、不作於行、有調順體、有不怯弱、畢竟信解、入眾不縮、自德不譽、他德不嫉、其心常行遍智、不取住處(五百)。
They attain the wisdom of skillful means: understanding the realm of earth, entering the realm of water, merging into the realm of fire, not dwelling in the realm of wind, giving rise to liberation in the realm of space, purifying the realm of wisdom, flowing into the realm of truth, seeing conditioned things as wearisome, cutting off latent tendencies, dispelling anger and obstruction, letting go of attraction and aversion, skillfully guiding themselves, skillfully guiding others, granting eloquence without end to those who wish to teach, not clinging to anything that arises, leaving what can be described as inexpressible, relinquishing the notion of a self, uprooting the idea of "mine," and freeing themselves from attachment and entering clinging<span class="sutra-note">[470]</span>. They humble their minds like a dog, gain the supreme gateway, are well-anchored in concentration, and become a shelter for the destitute, helping them cross the flood. No external doctrine can overcome them. In their pure simplicity, they cannot be called evil, and they stay far from drowsiness, draw near to those who teach, transcend restlessness and regret, remove doubt, dissolve desire, stay away from laziness, do not see a self, clearly demonstrate selflessness, do not establish a soul, avoid grasping at phenomena, never argue in debate, speak with consistent good reasoning, are skilled in contemplation, do not create deliberate actions, embody a flexible and well-tuned nature, have a fearless heart, possess unwavering faith and understanding, enter a crowd without shrinking, do not praise their own virtues, do not envy others' good qualities, and always let their minds move toward omniscience, never settling into any fixed abode<span class="sutra-note">[500]</span>.
「離不合言、常淨等行、不愛其身、斂攝其心、於行善巧、思惟順念、不毀、不慢、求於解脫、欲得無疑、念修梵行、於慈等心、於悲順攝、於喜當念、捨滅憎愛、於戒順攝、定皆出生、慧悉覺知、所出生字、言辭善巧(五百二十)、入諸說音、不為財利廣演說法、不喜共眾、一宿移行、既不舉取亦不下置、其中覺知不著諸法、顯明於如、不誑諸眾生、不斷三寶種姓、於法攝取(五百三十)、滿牢固願、不羨小乘、與定相應、晝夜不捨、滿諸淨心智慧功德(依梵本合有五百三十五句，其中分句——長短、離合——無一定准，極少乃至二字為句、極多乃至五字始成一句，此乃隨義分句故也，不可一一句後記數，宜好詳之也)。
Never speaking of union or separation, ever remaining pure in action. Not clinging to the body, but restraining the mind; Skillful in action, thinking in accord with mindfulness, Not slandering, not arrogant, seeking liberation, Desiring freedom from doubt, cultivating the pure life; With a heart of kindness, practicing compassion in harmony, Delighting in shared joy, abandoning clinging and aversion; Restrained in discipline, with concentration fully arisen, Awakening through wisdom, skillfully expressing words that arise. Entering all sounds and languages, Not teaching for material gain, not fond of crowds, Moving on after one night's stay; Neither grasping nor rejecting, Aware within without clinging to any phenomenon, Illuminating reality without deceiving beings, Not cutting off the seeds of the Triple Gem, Embracing the Dharma, Fulfilling steadfast vows, not envying lesser vehicles; United with concentration, never abandoning it day or night, Perfecting pure mind and the virtues of wisdom.
「喜王！此謂說名決定觀察諸法行三摩地，是菩薩摩訶薩境界，入眾生行、取遍知智。」
"King of Joy! This is what is called the Samadhi of Resolutely Contemplating the Practices of All Phenomena. It is the realm of the great bodhisattvas, an entry into the activities of sentient beings and a means to attain omniscient wisdom."
此中法本說時，九十二那由多菩薩無生法中忍生；五千眾生先未發生阿耨多羅三藐三菩提心於今悉生；三十那由多畢竟淨心天及人等遠塵離垢、煩惱中出、諸法中法眼生；十百千比丘不受故，無漏心解脫。
During the teaching of this Dharma, ninety-two nayutas of bodhisattvas awakened the patient acceptance of the unborn nature of all phenomena. Five thousand beings who had not yet given rise to the resolve for supreme enlightenment now awakened it. Thirty nayutas of beings—gods and humans whose minds were wholly pure—became free from defilement, emerged from afflictions, and gained the pure Dharma-eye regarding all phenomena. One hundred thousand bhikshus, by not clinging, experienced liberation of mind through the absence of defilement.
此三千大千世界六種振動，大光遍世。
Throughout this vast universe, containing thousands of worlds, six kinds of tremors occurred, and a brilliant light illuminated all realms.
爾時，世尊復令此義無量顯明，即說歌頌：
At that time, the World-Honored One further made this teaching abundantly clear and spoke this verse:
「所行清淨聖者道， 其心解脫隨順法，
菩提分眼辯法中， 此三摩地善逝行；
降伏摩羅遠離垢， 除滅瞋障斷有愛，
名稱及智善具德， 此三摩地德智幢；
於智為地及善道， 諸聖者姓破摩羅，
解脫於有善逝讚， 此三摩地德智財；
細入法行諸際門， 順覺過惡已作斷，
除滅於苦入勝樂， 此三摩地善逝行；
此是覺念、覺分華， 慚愧具足攝於善，
菩提分鬘善逝趣， 勝三摩地此已說。
菩提分場解脫光， 過彼星宿作明照，
作於光明超三有， 讚彼如是法勝月。
三種方便望得淨， 親近解脫最勝王、
捨知識利及詐善， 此三摩地應成就。
於他毀辱當遠離， 莫因知識自讚譽，
常行乞食但三衣， 勿作貯積與此合。
望得諸聖等分戒， 常應尊敬問智者，
問已如實修行住， 彼故當得寂靜定；
若有戒美諸世中， 遠眾欲憙舍摩他，
勿作詐善莫慢生， 彼故速當得勝定；
於尊師所常恭敬， 若老、若中、如初者，
諸處如是常受教， 欲求善逝所有財；
勿作瞋面莫羞怯， 見諸世人常共語，
勿作貢高、慢、自在， 彼故當得寂靜定；
應當捨身莫愛惜， 勿有懶惰多睡眠，
晝夜修念意相應， 彼於勝定則當得；
等心諸世憙於慈， 以悲意行菩提行，
喜、捨平等稱量意， 彼於勝定則當得；
應常守護十力財， 於法破盡苦世時，
若常守護法財物， 彼當得此寂靜定；
意常不著三界中， 隨順憶念流轉苦，
欲求涅槃安隱處， 速得最勝無比身；
隨順憶念無我、空， 於諸相中普遠離，
亦離三有所作願， 彼即速得大悲者；
行施自守若調伏， 持戒、及忍、如精進，
常憙於定、解脫智， 此三摩地彼速得。
如我昔行數百劫、 如我說此菩提行、
如我得覺寂靜安， 如是等行速已觸。
我是遍智善牛王， 學我諸勝所有行；
若行如我往昔行， 彼當得佛人勝者。
衣慚及食解脫味， 心信於定憙空閑，
無我歌詠常愛作， 云何他智當觸樂？
擔負罵詈堪忍他， 勿懷怨恨不供養，
應於業報當普信， 彼於勝定則當得；
遠離有見及惡道， 當親近空聖所趣，
晝夜精進力發起， 彼於此定則當得。
遠離二邊不愛道， 近平等道若實路，
如此修行佛所愛， 若觀不生、不作法，
最勝不求妙華香、 妙衣及以幢蓋等，
若於法空隨順行， 此是最勝第一供。」
觀察諸法行經卷第一
Sutra on Observing the Practices of All Dharmas, Volume 1