Translated into Chinese during the Southern Qi by Tripitaka Sramana Dharmagatayasas from India
蕭齊天竺三藏曇摩伽陀耶舍中譯
Translated into English by the Dharma As Water Team, Tzu Chi USA
慈濟美國總會國際弘法利生室英譯
Chapter 1 – Virtues
Thus have I heard: At one time, the Buddha was staying at Rajagrha, on Grdhrakuta, with an assembly of great Bhiksus, 12,000 in all. There were also 80,000 Bodhisattva-Mahasattvas. There were Heavenly Beings, Nagas, Yaksas, Gandharvas, Asuras, Garudas, Kinnaras and Mahoragas. Bhiksus, Bhiksunis, Upasakas, and Upasikas were all present. There were great wheel-turning kings, small wheel-turning kings, and kings of the golden wheel, silver wheel, and other wheels. There were kings and princes, ministers and citizens, men and women of the country, and great elders, each accompanied by their families and followers. In the hundreds, thousands, tens of thousands, they encircled the Buddha and came before Him. They made prostrations, with their heads at the Buddha’s feet, and circumambulated the Buddha hundreds and thousands of times. They burned incense, scattered flowers and made many kinds of offerings. After the offerings to the Buddha, they stepped back and sat down to one side.
德行品第一
如是我聞。一時佛在王舍城耆闍窟山中，與大比丘眾萬二千人俱；菩薩摩訶薩八萬人；天、龍、夜叉、乾闥婆、阿脩羅、迦樓羅、緊那羅、摩睺羅伽、諸比丘、比丘尼、優婆塞、優婆夷、俱大轉輪王、小轉輪王、金輪、銀輪、諸轉輪王、國王、王子、國臣、國民、國士、國女、國大長者，各與眷屬，百千萬數而自圍遶，來詣佛所。頭面禮足，遶百千匝，燒香散華，種種供養，供養佛已，退一面坐。
The Bodhisattvas’ names were Dharma Prince Manjusri, Dharma Prince Great-Mighty-Virtue-Treasury, Dharma Prince Worry-Free-Treasury, Dharma Prince Great-Eloquence-Treasury, Maitreya Bodhisattva, Guiding-Leader Bodhisattva, Medicine-King Bodhisattva, Medicine-Superior Bodhisattva, Flower-Banner Bodhisattva, Flower-Light-Banner Bodhisattva, Dharani-Freedom-King Bodhisattva, Guanyin Bodhisattva, Mahasthamaprapta Bodhisattva, Ever-Diligent Bodhisattva, Treasure-Seal-Hand Bodhisattva, Treasure-Accumulating Bodhisattva, Treasure-Stave Bodhisattva, Transcending-Three-Realms Bodhisattva, Vimabhara Bodhisattva, Fragrant-Elephant Bodhisattva, Great-Fragrant-Elephant Bodhisattva, Lion’s-Roar-King Bodhisattva, Lion-Playing-in-the-World Bodhisattva, Lion’s-Swift-Vigor Bodhisattva, Lion’s-Diligence Bodhisattva, Valiant-and-Keen-Power Bodhisattva, Lion-Mightily-Subduing Bodhisattva, Magnificent Bodhisattva, and Great Magnificent Bodhisattva. These and the other Bodhisattva-Mahasattvas numbered 80,000 in all.
其菩薩名曰：文殊師利法王子、大威德藏法王子、無憂藏法王子、大辯藏法王子、彌勒菩薩、導首菩薩、藥王菩薩、藥上菩薩、華幢菩薩、華光幢菩薩、陀羅尼自在王菩薩、 觀世音菩薩、大勢至菩薩、精進菩薩、寶印手菩薩、寶積菩薩、寶杖菩薩、越三界菩薩、毘摩跋羅菩薩、香象菩薩、大香象菩薩、師子吼王菩薩、師子遊戲世菩薩、師子奮迅菩薩、師子精進菩薩、勇銳力菩薩、師子威猛伏菩薩、莊嚴菩薩、大莊嚴菩薩，如是等菩薩摩訶薩八萬人俱。
Of these Bodhisattvas, all are Great Beings of the Dharmakaya who have achieved the perfection of Precepts, Samadhi, Wisdom, Liberation, and Liberation’s Understanding and Views. With meditative and still minds, they remain constantly in the state of Samadhi. They are peaceful, content, uncontriving, and free from desires. No delusions or discursive thoughts can enter their minds. With minds tranquil and clear, vows vast as the universe, they remain unwavering for countless kalpas. Infinite Dharma-doors readily appear in front of them. They attain great wisdom and completely understand all Dharma. They comprehend and distinguish the truth of natures and appearances. Existent or non-existent, long or short, it is very clear and apparent to them. Moreover, knowing well the capacities, natures, and desires of all, with dharani and the unhindered power of eloquence, they appeal to the Buddha to turn the Dharma-wheel and are able to turn it to accommodate all.
是諸菩薩，莫不皆是法身大士， 戒、定、慧、解脫、解脫知見之所成就。其心禪寂常在三昧，恬安澹泊無為無欲，顛倒亂想不復得入。靜寂清澄，志玄虛漠，守之不動，億百千劫，無量法門，悉現在前。得大智慧，通達諸法，曉了分別，性相真實、有無長短，明現顯白。又能善知諸根性欲。以陀羅尼無礙辯才。請佛轉法輪。隨順能轉。
First, they let fall drops of dew to immerse the dust of desire. Opening the gate of Nirvana and fanning the wind of liberation, they eliminate the fiery afflictions of the world with the coolness of the Dharma. They next rain down the profound truth of the Twelve Links of Causes and Conditions upon ignorance, old age, illness, death, and so forth, those violent, fiery sufferings that are like rays of focused sunlight. They pour the stream of the supreme Great Vehicle on sentient beings’ roots of goodness, spread the seeds of goodness over the fields of merits, and lead all to develop the sprout of Bodhi. With their wisdom as the sun and the moon, they apply skillful means according to the proper timing and conditions. They support and develop the work of the Great Vehicle and lead all to readily accomplish Anuttara-samyak-sambodhi. They abide in a state of bliss that is wondrous and true. With infinite compassion, they relieve the suffering of sentient beings.
微渧先墮，以淹欲塵。開涅槃門，扇解脫風，除世熱惱，致法清涼。次降甚深十二因緣，用灑無明，老病死等。猛熱熾盛，苦聚日光。爾乃洪注，無上大乘。潤漬眾生，諸有善根。布善種子，遍功德田。普令一切發菩提萌。智慧日月，方便時節扶踈，增長大乘事業。令眾疾成阿耨多羅三藐三菩提。常住快樂，微妙真實。無量大悲，救苦眾生。
They are genuine, spiritual friends for all living beings. They are the great fields of blessings for all living beings. They are unsummoned teachers for all living beings. They are the safe, stable and joyful refuge for all living beings. They are the source of relief, protection, and great support for all living beings. They are the great guiding teachers for all sentient beings everywhere. They serve as eyes for those who cannot see; they serve as ears, noses, or tongues for those who cannot hear, smell or speak. Thus they make those who have defective organs complete and help those who are crazed, confused or in panic to have great Right Mindfulness.
是諸眾生，真善知識。是諸眾生，大良福田。是諸眾生，不請之師。是諸眾生，安隱樂處、救處、護處、大依止處。處處為眾，作大導師。能為生盲而作眼目。劓聾啞者作耳鼻舌。諸根毀缺能令具足。顛狂荒亂作大正念。
As master boatmen or great master boatmen, they carry all living beings across the river of cyclic existence to the shore of Nirvana. As medicine-kings or great medicine-kings, they discern the forms of diseases, know well the properties of medicine, dispense it according to the disease, and lead people to take it joyfully. As tamers or great tamers, their conduct is never undisciplined; they are like trainers of elephants and horses who can train anything that can be trained. They are like majestic and brave lions that inevitably subdue and overpower all beasts, being impervious to harm. These Bodhisattvas play effortlessly in all the Paramitas; then at the stage of the Tathagata they remain firm and unwavering. They abide in the power of their vows and extensively purify Buddha-lands. Before long, they will attain Anuttara-samyak-sambodhi. All these Bodhisattva-Mahasattvas have such inconceivable merits and virtues.
船師大船師，運載群生，渡生死河，置涅槃岸。醫王大醫王。分別病相，曉了藥性，隨病授藥，令眾樂服。調御大調御，無諸放逸行，猶如象馬師。能調無不調。師子勇猛威伏眾獸。難可沮壞。遊戲菩薩諸波羅蜜。於如來地堅固不動。安住願力廣淨佛國。不久得成阿耨多羅三藐三菩提。是諸菩薩摩訶薩。皆有如是不思議功德。
The Bhiksus’ names were Great Wisdom Sariputra, Spiritual Power Maudgalyayana, Wisdom-life Subhuti, Maha-Katyayana, Purna Maitrayani-Putra, Ajnata-Kaundinya, Heavenly Eye Aniruddha, Precept-keeping Upali, Attendant Ananda, the Buddha’s son Rahula, Upananda, Revada, Kapphina, Vakkula, Acyuta, Svagata, Dhuta Maha-Kasyapa, Uruvilva-Kasyapa, Nadi-Kasyapa and Gaya-Kasyapa. These and other Bhiksus numbered 12,000 in all. They all were Arhats, who had exhausted all bonds and Leaks and no longer had any entanglements or attachments. They were truly liberated.
其比丘。名曰大智舍利弗。神通目揵連。慧命須菩提。摩訶迦旃延。彌多羅尼子富樓那。阿若憍陳如。天眼阿那律。持律憂波離。侍者阿難。佛子羅云。憂波難陀。離婆多。劫賓那。薄拘羅。阿周陀。莎伽陀。頭陀大迦葉。憂樓頻螺迦葉。那提迦葉。伽耶迦葉。如是等比丘萬二千人。皆阿羅漢，盡諸結漏，無復縛著，真正解脫。
At that time, Great Magnificent Bodhisattva-Mahasattva saw that the assembly sat with settled minds. Together with all 80,000 Bodhisattvas-Mahasattvas in the assembly, he rose from his seat and went to where the Buddha was. They all made prostrations with their heads at the Buddha’s feet and circumambulated the Buddha hundreds and thousands of times. They scattered celestial flowers and burned celestial incense while celestial garments, celestial strings of jewels, and priceless celestial treasures came spiraling down from the sky, gathering together from all directions, and were offered to the Buddha. There were celestial dishes and celestial bowls and vessels, overflowing with delicacies of one hundred celestial flavors. Upon seeing this food or smelling its fragrance, one would naturally be full and satisfied. Celestial banners, celestial flags, celestial canopies, and wondrous celestial musical instruments were placed everywhere, with celestial music played to entertain the Buddha. Then all went forth to kneel on their right knee with palms pressed together, and with one mind and one voice they praised Him in verse:
爾時大莊嚴菩薩摩訶薩，遍觀眾坐各定意已。與眾中八萬菩薩摩訶薩俱。從坐而起，來詣佛所。頭面禮足，遶百千匝。燒散天華、天香、天衣、天瓔珞、天無價寶。從于空中旋轉來下。四面雲集、而獻於佛。天廚、天缽器、天百味、充滿盈溢。見色聞香、自然飽足。天幢、天幡、天幰蓋、天妙樂具。處處安置、作天伎樂。娛樂於佛。即前胡跪合掌。一心俱共同聲。說偈讚言。
Supremely great and greatly awakened is the great lord of sages! With no defilement, no contamination, and no attachment, He trains heavenly beings and men like a trainer of elephants and horses. His cultivation and virtues are like wind or fragrance that permeates everything. His wisdom is tranquil, His sentiments are peaceful, and His thinking is focused and still. His thoughts and consciousness have ceased, and His mind is silent. He has forever eliminated the delusions of His thinking, perceiving and recollecting. He is never again influenced by the Elements, the Skandhas, the Realms, or the Entrances.
大哉大悟大聖主 無垢無染無所著
天人象馬調御師 道風德香熏一切
智恬情泊慮凝靜 意滅識亡心亦寂
永斷夢妄思想念 無復諸大陰界入
His body is neither existent nor non-existent, Arises from neither causes nor conditions, and does not discriminate self from others. It is neither square nor round, neither short nor long, Neither appearing nor disappearing, neither arising nor ceasing, Neither creating nor inciting, nor contriving nor producing, Neither sitting nor lying down, neither walking nor standing still, Neither moving nor turning, neither idle nor tranquil, Neither advancing nor retreating, neither safe nor in danger, Neither right nor wrong, neither gaining nor losing, Neither that nor this, neither going nor coming, Neither blue nor yellow, neither red nor white, Neither scarlet nor purple, nor any variety of colors.
其身非有亦非無 非因非緣非自他
非方非圓非短長 非出非沒非生滅
非造非起非為作 非坐非臥非行住
非動非轉非閑靜 非進非退非安危
非是非非非得失 非彼非此非去來
非青非黃非赤白 非紅非紫種種色
He gives rise to the perfection of Precepts, Samadhi, Wisdom, Liberation, and Liberation’s Understanding and Views, Develops the Three Insights, the Six Spiritual Powers, and the Practices to Enlightenment, Brings forth loving-kindness, compassion, the Ten Powers, and the [Fourfold] Fearlessness, And appears in the world with the good karmic causes and conditions of sentient beings. He reveals His body, 16 chi in size, with purple-gold radiance. His upright demeanor shines with penetrating brilliance. Between His eyebrows is a white whorl of hair like the moon, and the back of his neck emits a radiance like that of the sun. His curling hair is dark blue, and a fleshy protuberance is on His crown. His clear eyes are bright and illuminating; His gaze reaches above and below. His eyebrows and eyelashes are dark blue and relaxed, and His jaw is square.
戒定慧解知見生 三明六通道品發
慈悲十力無畏起 眾生善業因緣生
示為丈六紫金暉 方整照曜甚明徹
毫相月旋項日光 旋髮紺青頂肉髻
淨眼明照上下眴 眉睫紺舒方口頰
His lips and tongue are red, like a red fruit. His forty teeth are white like snow. His forehead is broad, His nose straight, and His face is wide and open. The symbol of a svastika is on His chest, which is broad like a lion’s. His palms and soles are soft, with impressions of thousand-spoked wheels. His armpits are well-filled and His hands finely webbed; He can grab inwardly and outwardly. His arms are long, and His fingers are straight and slender. His skin is fine and soft, with hair curling to the right. The bones of His ankles and knees are not apparent, And His private organ is hidden like that of a horse. His veins are fine, His shoulders rounded, His leg muscles are like those of a deer.
脣舌赤好若丹菓 白齒四十猶珂雪
額廣鼻脩面門開 胸表卍字師子臆
手足柔軟具千輻 腋掌合縵內外握
臂脩肘長指直纖 皮膚細軟毛右旋
踝膝不現陰馬藏 細筋銷骨鹿膊腸
Inside and out, His body is crystal-clear, pure, and without defilement, Like pure water with no contamination, not tainted by dust. Of these physical marks, there are thirty-two, And eighty excellent characteristics which seem to be seen. But in truth, there is no appearance nor any form; All appearances are perceived by the eye. While His appearance is of non-appearance, He manifests the appearance of a body. He manifests with the same physical appearance as sentient beings. This allows sentient beings to happily pay respect to Him And sincerely express their utmost reverence.
表裏映徹淨無垢 淨水莫染不受塵
如是等相三十二 八十種好似可見
而實無相非相色 一切有相眼對絕
無相之相有相身 眾生身相相亦然
能令眾生歡喜禮 虔心表敬誠慇懃
Because He has eliminated self-importance and arrogance, He has perfected such a wondrous body. All of us together, an assembly of 80,000, Make prostrations to and take refuge in Him who has skillfully eliminated thinking, perceiving and consciousness, The noble being who has no attachments and is like a trainer of elephants and horses. We prostrate to and take refuge in His Dharma-body and Form-body, the collected perfection of Precepts, Samadhi, Wisdom, Liberation, and Liberation’s Understanding and Views. We prostrate to and take refuge in His wondrous and auspicious appearance. We prostrate to and take refuge in His inconceivable state.
因是自高我慢除 成就如是妙色軀
我等八萬之等眾 俱共稽首咸歸命
善滅思想心意識 象馬調御無著聖
稽首歸依法色身 戒定慧解知見聚
稽首歸依妙種相 稽首歸依難思議
His clear and melodious voice thunders in eight ways, Wondrous, pure, profound and far-reaching, Expounding the Four Truths, the Six Paramitas, and the Twelve Links To accommodate living beings and transform their mental karma. Of those who hear, none will fail to open their hearts and minds And break the numerous entanglements of the endless cycle of birth and death. Some who hear may become Srotapannas, Sakrdagamins, Anagamins, or Arhats. Some become Pratyekabuddhas, flawless and uncontriving. Some realize the Bodhisattva ground of no arising and no ceasing.
梵音雷震嚮八種 微妙清淨甚深遠
四諦六度十二緣 隨順眾生心業轉
有聞莫不心意開 無量生死眾結斷
有聞或得須陀洹 斯陀阿那 阿羅漢
無漏無為緣覺處 無生無滅菩薩地
Some acquire infinite dharanis And can joyfully expound the Dharma with unhindered great eloquence. They speak exceedingly profound, subtle, and wondrous verses, Playing and bathing in the pure pool of the Dharma. Some display spiritual powers as they jump up and fly, Or freely go in and out of water or fire. Such are the manifestations of the Dharma-wheel, Pure, boundless, and inconceivable!
或得無量陀羅尼 無礙樂說大辯才
演說甚深微妙偈 遊戲澡浴法清池
或躍飛騰現神足 出沒水火身自由
如是法輪相如是 清淨無邊難思議
Again we all prostrate together And take refuge in the Dharma-wheel that turns at the right time. We all prostrate to and take refuge in the pure voice of the Buddha. We all prostrate to and take refuge in the [Twelve] Links, the [Four Noble] Truths, and the [Six] Paramitas. The World-Honored One, for infinite past kalpas, Has painstakingly and diligently cultivated all virtuous practices. For the benefit of us human beings, heavenly beings, Dharma-protectors And all sentient beings universally, He was able to give up all that is hard to give up, Such as wealth, wife, children, and kingdom.
我等咸復共稽首 歸依法輪轉以時
稽首歸依梵音聲 稽首歸依緣諦度
世尊往昔無量劫 懃苦脩習眾德行
為我人天龍神王 普及一切諸眾生
能捨一切諸難捨 財寶妻子及國城
Never begrudging anything, inside or out, His head, eyes, marrow, and brain were all given to others. He upheld the pure precepts of all Buddhas; Even at the cost of His life, he never caused harm. Even if someone hurt Him with knives or clubs, Or abused and insulted Him with words, he would never get angry. For many kalpas, though His body was worn down, He never tired nor slackened. Day and night, He focused His mind and remained in the state of meditation. He extensively learned the Dharma of all paths. His wisdom deeply penetrates the capacities of sentient beings. Therefore, He has now attained this power of freedom. Being free and at ease with all Dharma, He is the Dharma King. I and all others prostrate together. We take refuge in the Buddha who diligently practices everything that is difficult.
於法內外無所悋 頭目髓腦悉施人
奉持諸佛清淨戒 乃至失命不毀傷
若人刀杖來加害 惡口罵辱終不瞋
歷劫挫身不倦惰 晝夜攝心常在禪
遍學一切眾道法 智慧深入眾生根
是故今得自在力 於法自在為法王
我等咸共俱稽首 皈依能懃諸難懃
Chapter 2 – Expounding the Dharma
At that time, Great Magnificent Bodhisattva-Mahasattva and the 80,000 Bodhisattva-Mahasattvas, having finished this verse in praise of the Buddha, said to the Buddha, “World-Honored One, we 80,000 Bodhisattvas now would like to ask about the Dharma of the Tathagata. We do not know whether the World-Honored One will mercifully honor us by listening.”
說法品第二
爾時大莊嚴菩薩摩訶薩與八萬菩薩摩訶薩。說是偈讚佛已俱，白佛言。世尊，我等八萬菩薩之眾。今者欲於如來法中有所諮問。不審世尊垂愍聽不。
The Buddha told Great Magnificent Bodhisattva and the 80,000 Bodhisattvas: “Good! Good! Good man, you know well that this is the time. You may ask any questions. Before long, the Tathagata will enter Parinirvana. So that no one will have any doubts remaining after I enter Parinirvana, whatever you want to ask, you may ask.”
佛告大莊嚴菩薩及八萬菩薩言。善哉善哉善男子。善知是時。咨汝所問。如來不久當般涅槃。涅槃之後，普令一切無復餘疑。欲何所問便可說也。
At that, Great Magnificent Bodhisattva and the 80,000 Bodhisattvas then asked the Buddha with one voice, “World-Honored One, if Bodhisattva-Mahasattvas wish to readily attain Anuttara-samyak-sambodhi, which Dharma-door should they practice? Which Dharma-door will enable Bodhisattva-Mahasattvas to readily attain Anuttara-samyak-sambodhi?”
於是大莊嚴菩薩與八萬菩薩。即共同聲白佛言。世尊。菩薩摩訶薩，欲得疾成阿耨多羅三藐三菩提。應當修行何等法門。何等法門。能令菩薩摩訶薩，疾成阿耨多羅三藐三菩提。
The Buddha addressed Great Magnificent Bodhisattva and the 80,000 Bodhisattvas, saying, “Good man, there is one Dharma-door that allows Bodhisattvas to readily attain Anuttara-samyak-sambodhi. A Bodhisattva who learns this Dharma-door will readily attain Anuttara-samyak-sambodhi.” “World-Honored One! What is the name of this Dharma-door? What is its meaning? How does a Bodhisattva practice it?”
佛告大莊嚴菩薩及八萬菩薩言。善男子。有一法門。能令菩薩疾得阿耨多羅三藐三菩提。若有菩薩學是法門者。則能疾得阿耨多羅三藐三菩提。世尊。是法門者。號字何等，其義云何。菩薩云何修行。
The Buddha said, “Good man, this one Dharma-door is called Infinite Meanings. Bodhisattvas who wish to practice and learn Infinite Meanings should observe all things. The nature and appearance of all things have always been empty and still, neither large nor small, neither arising nor ceasing, neither abiding nor moving, neither advancing nor retreating. Like empty space, they are non-dual. However, sentient beings, in their delusion, perversely calculate this and that, gain and loss. They let unwholesome thoughts arise, create evil karma, and hence transmigrate through the Six Destinies, undergoing all kinds of suffering. For countless billions of kalpas, they have been unable to free themselves. Bodhisattva-Mahasattvas observe the truth in this way, give rise to sympathy, great loving-kindness, and compassion, and want to save sentient beings and relieve their suffering.”
佛言。善男子。是一法門，名為無量義。菩薩欲得修學無量義者。應當觀察一切諸法。自本來今，性相空寂。無大、無小、無生、無滅。非住、非動、不進、不退。猶如虛空，無有二法。而諸眾生，虛妄橫計。是此是彼，是得是失。起不善念，造眾惡業。輪迴六趣，受諸苦毒。無量億劫，不能自出。菩薩摩訶薩，如是諦觀。生憐愍心，發大慈悲，將欲救拔。
They then deeply penetrate all things. They see the appearance of things is such, and know such is the arising of things. They see the appearance of things is such, and know such is the abiding of things. They see the appearance of things is such, and know such is the changing of things. They see the appearance of things is such, and know such is the cessation of things. They see the appearance of things is such, and know this can give rise to evil things. They see the appearance of things is such, and know this can give rise to virtuous things. Abiding, changing, and ceasing also happen in the same way.
又復深入一切諸法。法相如是，生如是法。法相如是，住如是法。法相如是，異如是法。法相如是，滅如是法。法相如是，能生惡法。法相如是，能生善法。住異滅者，亦復如是。
Having observed the four states of existence from beginning to end in this way, they understand completely. Bodhisattvas next examine and understand the truth of all things, seeing that thoughts never abide; new things arise and cease continuously. Furthermore, they observe that arising, abiding, changing, and ceasing occur in every instant. Having engaged in such contemplation, Bodhisattvas then penetrate the capacities, natures, and desires of sentient beings. Because these natures and desires are infinite, the teachings are infinite. As the teachings are infinite, their meanings are also infinite.
菩薩如是觀察四相始末。悉遍知已。次復諦觀一切諸法。念念不住，新新生滅。復觀即時，生住異滅。如是觀已。而入眾生諸根性欲。性欲無量故。說法無量。說法無量義亦無量。
These Infinite Meanings arise from One Dharma. This One Dharma is of non-appearance. In such non-appearance there can be no appearance nor attachment. With no attachment to non-appearance, this is called True Appearance. As Bodhisattva-Mahasattvas abide in this True Appearance of reality, the loving-kindness and compassion they evoke are clearly true and not false. They can truly relieve suffering wherever sentient beings are. Having relieved them from suffering, Bodhisattvas then expound the Dharma for them, enabling them to experience happiness.
無量義者。從一法生。其一法者。即無相也。如是無相，無相不相；不相無相，名為實相。菩薩摩訶薩安住如是真實相已。所發慈悲，明諦不虛。於眾生所真能拔苦。苦既拔已。復為說法。令諸眾生受於快樂。
Good man, if Bodhisattvas can practice and learn in this way the one Dharma-door of Infinite Meanings, they will readily attain Anuttara-samyak-sambodhi. Good man, this is the profound, unsurpassed Great Vehicle Sutra of Infinite Meanings. It is true in word and principle and unsurpassed in its honor. It is safeguarded by all Buddhas of the Three Periods. No maras or heretics can gain entrance, nor can it be corrupted by the deviant views that perpetuate cyclic existence. Therefore, good man, Bodhisattva-Mahasattvas who wish to readily attain unsurpassed Bodhi should practice and learn this profound, unsurpassed Great Vehicle Sutra of Infinite Meanings.”
善男子。菩薩若能如是修一法門無量義者。必得疾成阿耨多羅三藐三菩提。善男子。如是甚深無上大乘無量義經。文理真正，尊無過上。三世諸佛，所共守護。無有眾魔群道得入。不為一切邪見生死之所壞敗。是故善男子。菩薩摩訶薩若欲疾成無上菩提。應當脩學如是甚深無上大乘無量義經。
At that time, Great Magnificent Bodhisattva then said to the Buddha, “World-Honored One, the Dharma You teach is inconceivable, the capacities and natures of sentient beings are also inconceivable, and liberation through the Dharma-doors is also inconceivable. We have no remaining doubts about the Dharma expounded by the Buddha. However, because sentient beings’ minds give rise to delusion, I therefore ask again. World-Honored One, during the more than forty years since the Tathagata attained the Truth, You have often expounded for sentient beings the meaning of the four states of existence of all things. You have taught about the meaning of suffering, the meaning of emptiness, impermanence, and no-self, that there is no large or small, no arising or ceasing; everything is without appearance. The nature of all things and the appearance of all things have always been empty and still, neither coming nor going, neither appearing nor disappearing.
爾時大莊嚴菩薩復白佛言。世尊。世尊說法不可思議。眾生根性亦不可思議。法門解脫亦不可思議。我等於佛所說諸法。無復疑惑。而諸眾生生迷惑心，故重諮問。世尊。自從如來得道已來，四十餘年常為眾生演說諸法四相之義、苦義、空義、無常、無我、無大、無小、無生、無滅。一相無相。法性、法相，本來空寂，不來不去，不出不沒。
Of those who have heard these teachings, some have acquired the Warmth Dharma, the Pinnacle Dharma, or the Foremost in the World Dharma; some have attained the fruits of Srotapannas, the fruits of Sakrdagamins, the fruits of Anagamins, the fruits of Arhats or the path of Pratekyabuddhas; some have developed Bodhicitta and ascended to the first ground, second, third, or even the tenth ground. What is the difference in meaning between all the Dharma You have taught in the past and what You have stated today, this profound, unsurpassed Great Vehicle Sutra of Infinite Meanings, such that Bodhisattvas who practice it are sure to readily attain unsurpassed Bodhi? How do you explain this? I only hope that the World-Honored One, out of loving-kindness and sympathy for all, will make this distinction for all sentient beings, enabling those who hear the Dharma in the present or future to have no web of doubts remaining.”
若有聞者。或得煖法、頂法、世第一法、須陀洹果、斯陀含果阿那含果、阿羅漢果、辟支佛道。發菩提心登第一地、第二、第三、至第十地。往日所說諸法之義。與今所說有何等異。而言甚深無上大乘無量義經。菩薩脩行必得疾成無上菩提。是事云何。唯願世尊。慈哀一切。廣為眾生而分別之。普令現在及未來世，有聞法者，無餘疑網。
Therefore the Buddha told Great Magnificent Bodhisattva, “Good! Good! Man of great goodness, you are able to ask the Tathagata about such intricately subtle and wondrous meanings of this profound, unsurpassed Great Vehicle. You should know that you are able to provide much benefit through bringing peace and joy to humans and heavenly beings and through relieving the suffering of sentient beings. Your great loving-kindness and compassion are true and not false. Because of these causes and conditions, you are sure to readily attain unsurpassed Bodhi. You will also enable all sentient beings, now and in the future, to attain unsurpassed Bodhi.
於是佛告大莊嚴菩薩。善哉善哉，大善男子。能問如來如是，甚深無上大乘微妙之義。當知汝能多所利益。安樂人天，拔苦眾生。真大慈悲信實不虛。以是因緣，必得疾成無上菩提。亦令一切，今世來世，諸有眾生，得成無上菩提。
Good man, after six years, sitting properly in my place of practice under the Bodhi tree, I attained Anuttara-samyak-sambodhi. Then, as I observed with my Buddha-eye, I knew that not all Dharma could be proclaimed. Why is this so? Because the natures and desires of sentient beings are varied. Because their natures and desires are varied, my teachings have also been varied. Expounding various teachings with the power of skillful means for more than forty years, I did not reveal the true meaning. Therefore, sentient beings attain different truths; they do not readily attain unsurpassed Bodhi.
善男子。自我道場菩提樹下端坐六年。得成阿耨多羅三藐三菩提。以佛眼觀一切諸法，不可宣說。所以者何。以諸眾生性欲不同。性欲不同種種說法。種種說法，以方便力。四十餘年，未顯真實。是故眾生得道差別。不得疾成無上菩提。
Good man, the Dharma is like water, which can wash away defilements. Whether water comes from a well, a pond, a river, a stream, a brook, a channel, or a great ocean, it can wash away all defilements. Dharma-water is also like this; it can cleanse sentient beings of the defilements of their afflictions. Good man, the nature of water is one, but a river, a stream, a well, a pond, a brook, a channel, and a great ocean are different from one another. The nature of the Dharma is also like this. There is no difference in its washing away of the world’s troubles. However, the Three Dharmas, the Four Fruits, and the Two Paths are not the same.
善男子。法譬如水能洗垢穢，若井、若池、若江、若河、溪渠大海，皆悉能洗諸有垢穢。其法水者，亦復如是。能洗眾生諸煩惱垢。善男子。水性是一。江河井池，溪渠大海。各各別異。其法性者，亦復如是。洗除塵勞，等無差別。三法四果二道不一。
Good man, although all water can clean, a well is not a pond, a pond is neither a river nor a stream, and neither a brook nor a channel is a great ocean. The Dharma taught by the Tathagata, the hero of the world, who is free and at ease with the Dharma, is also like this. The beginning, the middle, and the latter teachings can all cleanse sentient beings of afflictions. Still, the beginning is not the middle, and the middle is not the latter. The beginning, the middle, and the latter teachings use the same words, but differ from one another in meaning.
善男子。水雖俱洗。而井非池。池非江河。溪渠非海。如來世雄，於法自在。所說諸法，亦復如是。初中後說。皆能洗除眾生煩惱。而初非中。而中非後。初中後說。文辭雖一而義各異。
Good man, after I arose from under the king of trees, I went to Deer Park in Varanasi and turned the Dharma-wheel of the Four Noble Truths for those five people, Ajnata-Kaundinya and the others. I also taught that all things have always been empty and still, yet change continuously, as thought after thought arises and ceases. During the middle period of my teachings, I expounded to Bhiksus and Bodhisattvas everywhere the Twelve Links of Causes and Conditions and the Six Paramitas. I also taught that all things have always been empty and still, yet change continuously, as thought after thought arises and ceases. As I now expound this Great Vehicle Sutra of Infinite Meanings here, I once more also teach that all things have always been empty and still, yet change continuously, as thought after thought arises and ceases. Therefore, good man, the beginning, the middle, and the present teachings use the same words, but differ in meaning. Because the meanings are different, sentient beings’ understandings are different. Because their understandings are different, the Dharma, the fruits, and the truths they attain are also different.
善男子。我起樹王，詣波羅奈，鹿野園中。為阿若拘隣等五人，轉四諦法輪時。亦說諸法本來空寂，代謝不住念念生滅。中間於此，及以處處，為諸比丘，并眾菩薩。辯演宣說十二因緣，六波羅蜜。亦說諸法本來空寂，代謝不住，念念生滅。今復於此，演說大乘無量義經。亦說諸法本來空寂，代謝不住，念念生滅。善男子。是故初說、中說、今說，文辭是一，而義別異，義異故。眾生解異，解異故。得法、得果、得道亦異。
Good man, at the beginning, as I taught the Four Noble Truths to those who wanted to be Hearers, eight billion heavenly beings who descended to hear the Dharma developed Bodhicitta. In the middle period, as I taught everywhere the profound Twelve Links of Causes and Conditions to those who wanted to become Pratyekabuddhas, infinite sentient beings developed Bodhicitta, while others remained Hearers. I next taught the Vaipulya sutras, the Twelve Divisions of teachings, the Mahaprajna sutras, and the Avatamsaka Sutra with its oceans of clouds, explaining how Bodhisattvas must undergo kalpas of spiritual cultivation. Thus, the hundreds and thousands of Bhiksus and millions and billions of humans and heavenly beings reached the states of Srotapannas, Sakrdagamins, Anagamins, or Arhats, or abided in the Dharma of interdependent arising realized by Pratyekabuddhas. Good man, for this reason, we know that although the words are the same, their meanings are different. Because the meanings are different, the understandings of sentient beings are different. As their understandings differ, the Dharma, fruits, and the truths they attain also differ.
善男子。初說四諦。為求聲聞人。而八億諸天來下聽法。發菩提心。中於處處演說甚深十二因緣。為求辟支佛人，而無量眾生發菩提心。或住聲聞，次說方等十二部經，摩訶般若，華嚴海雲。演說菩薩歷劫脩行。而百千比丘萬億人天，無量眾生，得須陀洹，斯陀含，得阿那含，得阿羅漢。住辟支佛，因緣法中。善男子。以是義故。故知說同，而義別異。義異故。眾生解異。解異故。得法、得果、得道亦異。
Therefore, good man, after attaining the Truth, from the time I started teaching the Dharma to this day on which I expound the Great Vehicle Sutra of Infinite Meanings, I have never stopped explaining suffering, emptiness, impermanence, and no-self. There is no real nor unreal, no large nor small. There was originally no arising, so now there is no ceasing; all things are without appearance. The appearance and the nature of all things are neither coming nor going. However, sentient beings continue to be moved by the four states of existence.
是故善男子。自我得道，初起說法，至于今日，演說大乘無量義經。未曾不說苦空無常無我。非真非假，非大非小，本來不生，今亦不滅。一相、無相、法相、法性，不來不去。而眾生四相所遷。
Good man, this means that in the words of all Buddhas there are no differences. They can respond universally with one voice to all voices. With one body They can manifest as many bodies as the hundreds, thousands, millions, billions, nayutas, immeasurable, innumerable grains of sand in the Ganges River. Each of these bodies can in turn manifest as many kinds of forms as the hundreds, thousands, millions, billions, nayutas, asankyas of grains of sand in the Ganges River. Each form can further manifest as many shapes as the hundreds, thousands, millions, billions, nayutas, asankyas of grains of sand in the Ganges River. Good man, the inconceivable, profound state of Buddhas is incomprehensible to practitioners of the Two Vehicles and beyond the reach of Bodhisattvas of the tenth ground. It is understood completely only among Buddhas.
善男子。以是義故。諸佛無有二言。能以一音普應眾聲。能以一身示百千萬億那由他。無量無數恒河沙身。一一身中。又示若干百千萬億那由他。阿僧祇恒河沙種種類形。一一形中。又示若干百千萬億那由他，阿僧祇恒河沙形。善男子。是則諸佛不可思議甚深境界。非二乘所知。亦非十住菩薩所及。唯佛與佛乃能究了。
Therefore, good man, I teach this wondrous, profound, unsurpassed Great Vehicle Sutra of Infinite Meanings, which is true in word and principle and unsurpassed in its honor. It is safeguarded by all Buddhas of the Three Periods. No maras nor heretics can gain entrance, nor can it be corrupted by the deviant views that perpetuate cyclic existence. If Bodhisattva-Mahasattvas wish to readily attain unsurpassed Bodhi, they should learn and practice this profound, unsurpassed Great Vehicle Sutra of Infinite Meanings.”
善男子。是故我說微妙甚深無上大乘無量義經。文理真正，尊無過上。三世諸佛所共守護。無有眾魔外道得入。不為一切邪見生死之所壞敗。菩薩摩訶薩若欲疾得無上菩提。應當修學如是甚深無上大乘無量義經。
After the Buddha finished these words, the Great Trichiliocosm quaked in six different ways. The sky spontaneously rained down all kinds of celestial flowers, such as utpala, padma, kumuda, and pundarika. Next it rained down innumerable kinds of celestial incense, celestial garments, celestial strings of jewels, and priceless celestial treasures; they came spiraling down from the sky as an offering to the Buddha and the assembly of Bodhisattvas and Hearers. There were celestial dishes and celestial bowls and vessels, overflowing with delicacies of one hundred celestial flavors. Celestial banners, celestial flags, celestial canopies, and wondrous celestial musical instruments were placed everywhere, with celestial music and songs performed in praise of the Buddha. Then the world again quaked in six different ways.
佛說是已。於是三千大千世界，六種震動。自然空中，雨種種華。天優鉢羅華、缽曇摩華、拘物頭華、分陀利華。又雨無數種種天香、天衣、天瓔珞、天無價寶於上空中、旋轉來下。供養於佛及諸菩薩、聲聞大眾。天廚、天缽器、天百味，充滿盈溢。天幢、天幡、天幰蓋、天妙樂具，處處安置，作天伎樂，歌歎於佛。又復六種震動。
In the east, in Buddha-lands as numerous as the sands of the Ganges, it also rained down celestial flowers, celestial incense, celestial garments, celestial strings of jewels, and priceless celestial treasures. There were celestial dishes and celestial bowls and vessels with delicacies of one hundred celestial flavors. There were celestial banners, celestial flags, celestial canopies, and wondrous celestial musical instruments, with celestial music and songs performed in praise of that Buddha and that assembly of Bodhisattvas and Hearers. The same occurred in the worlds to the south, west, and north, as well as the four in-between directions, and those above and below.
東方恒河沙等，諸佛世界，亦雨天華、天香、天衣、天瓔珞、天無價寶、天廚、天缽器、天百味、天幢、天幡、天幰蓋、天妙樂具作天伎樂。歌歎彼佛及彼菩薩聲聞大眾。南西北方、四維上下、亦復如是。
Then among the multitude, 32,000 Bodhisattva-Mahasattvas attained the Samadhi of Infinite Meanings, and 34,000 Bodhisattva-Mahasattvas acquired immeasurable and infinite dharani-doors and could turn the non-regressing Dharma-wheel of all Buddhas of the Three Periods. All the Bhiksus, Bhiksunis, Upasakas, Upasikas, Heavenly Beings, Nagas, Yaksas, Gandharvas, Asuras, Garudas, Kinnaras, and Mahoragas, as well as great wheel-turning kings, small wheel-turning kings, and kings of the silver wheel, iron wheel and other wheels, kings and princes, ministers and citizens, men and women of the country, and great elders, each accompanied by their families and followers in the hundreds and thousands, heard the Buddha, the Tathagata, teach this sutra. Some acquired the Warmth Dharma, the Pinnacle Dharma, or the Foremost in the World Dharma. Some attained the fruits of Srotapannas, Sakrdagamins, Anagamins, Arhats, or Pratyekabuddhas. Some attained the Bodhisattva state of patience caused by realizing the non-arising nature of phenomena. Some acquired one dharani, some acquired two dharanis, some acquired three dharanis, some acquired four dharanis, five, six, seven, eight, nine, or ten dharanis; some acquired hundreds, thousands, millions, billions of dharanis; some acquired as many dharanis as the immeasurable, countless asankyas of grains of sand of the Ganges River. Every one of them was enabled to accommodate all as they turned the non-regressing Dharma-wheel. Infinite sentient beings gave rise to the aspiration to attain Anuttara-samyak-sambodhi.
於是眾中三萬二千菩薩摩訶薩，得無量義三昧。三萬四千菩薩摩訶薩，得無數無量陀羅尼門。能轉一切三世諸佛，不退轉法輪。其諸比丘、比丘尼、優婆塞、優婆夷、天龍、夜叉、乾闥婆、阿脩羅、迦樓羅、緊那羅、摩睺羅伽、大轉輪王、小轉輪王、銀輪、鐵輪、諸轉輪王、國王、王子、國臣、國民、國士、國女、國大長者及諸眷屬、百千眾俱。聞佛如來說是經時。或得煖法、頂法、世間第一法、須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛果。又得菩薩無生法忍。又得一陀羅尼，又得二陀羅尼，又得三陀羅尼，又得四陀羅尼，五六七八九十陀羅尼，又得百千萬億陀羅尼。又得無量無數恒河沙阿僧祇陀羅尼。皆能隨順轉不退轉法輪。無量眾生，發阿耨多羅三藐三菩提心。
Chapter 3 – The Ten Merits
At that time Great Magnificent Bodhisattva-Mahasattva again said to the Buddha, “World-Honored One! You have taught this wondrous, profound, unsurpassed Great Vehicle Sutra of Infinite Meanings. Truly it is very profound, very profound, very profound! Why is this so? In this assembly, Bodhisattva-Mahasattvas, Your four groups of disciples, Heavenly Beings, Nagas, ghosts, spirits, kings, ministers, citizens, and all sentient beings have heard this very profound, unsurpassed Great Vehicle Sutra of Infinite Meanings, and none have failed to obtain the dharani-doors, the Three Dharmas, the Four Fruits, or the Bodhi-mind. We should know that this sutra is true in word and principle and supremely honored. It is safeguarded by all Buddhas of the Three Periods. No maras or heretics can enter it, nor can it be corrupted by the deviant views that perpetuate cyclic existence. Why is this so? By hearing it only once, one is enabled to uphold all Dharma.
十功德品第三
爾時大莊嚴菩薩摩訶薩，復白佛言。世尊。世尊說是微妙甚深無上大乘無量義經。真實甚深，甚深甚深。所以者何。於此眾中。諸菩薩摩訶薩及諸四眾。天龍鬼神、國王臣民、諸有眾生。聞是甚深無上大乘無量義經。無不獲得陀羅尼門。三法四果，菩提之心。當知此經，文理真正，尊無過上。三世諸佛之所守護。無有眾魔群道得入。不為一切邪見生死之所壞敗。所以者何。一聞能持一切法故。
If sentient beings hear this sutra, it is to their great benefit. Why is this so? If they can practice it, they are sure to readily attain unsurpassed Bodhi. If sentient beings are unable to hear this sutra, we should know that it is a great loss to them. Even after the passage of countless, limitless, inconceivable asankyas of kalpas, they ultimately will not attain Anuttara-samyak-sambodhi. Why is this so? Not knowing that the great path to Bodhi is straight, they take perilous paths and face many adversities.
若有眾生，得聞是經。則為大利。所以者何。若能脩行。必得疾成無上菩提。其有眾生不得聞者，當知是等為失大利。過無量無邊，不可思議，阿僧祇劫，終不得成無上菩提。所以者何。不知菩提大道直故行於險徑，多留難故。
World-Honored One, this sutra is inconceivable! I only wish that the World-Honored One, out of loving-kindness and sympathy, will extensively expound for this assembly the profound and inconceivable aspects of this sutra. World-Honored One, where does this sutra come from, where does it go, and where does it abide, to have such infinite merit and inconceivable power that it enables sentient beings to readily attain Anuttara-samyak-sambodhi?”
世尊。是經典者，不可思議。唯願世尊。廣為大眾，慈哀敷演，是經甚深不思議事。世尊。是經典者。從何所來。去何所至。住何所住。乃有如是無量功德不思議力。令眾疾成阿耨多羅三藐三菩提。
At that time the World-Honored One told Great Magnificent Bodhisattva-Mahasattva, “Good! Good! Good man, indeed, indeed, it is as you say. Good man, this sutra that I teach is very profound, very profound, truly very profound. Why is this so? Because it enables sentient beings to readily attain Anuttara-samyak-sambodhi. Because hearing it once enables them to uphold all Dharma. Because it brings great benefits to sentient beings. Because it enables them to walk the great, straight path without facing any adversities. Good man, you ask where this sutra comes from, where it goes, and where it abides. You should listen well! Good man, this sutra comes from the royal home of all Buddhas, goes to where sentient beings develop Bodhicitta, and abides wherever Bodhisattvas practice. Good man, this sutra comes in this way, goes in this way, and abides in this way. Therefore, this sutra has such inconceivable powers of infinite merits and can enable sentient beings to readily attain Anuttara-samyak-sambodhi. Good man, would you like to hear of the powers of the ten inconceivable merits of this sutra?” Great Magnificent Bodhisattva replied, “We would be willing, delighted and eager to hear.”
爾時世尊，告大莊嚴菩薩摩訶薩言。善哉善哉，善男子。如是如是，如汝所言。善男子。我說是經，甚深甚深真實甚深。所以者何。令眾疾成阿耨多羅三藐三菩提故。一聞能持一切法故。於一切眾生大利益故。行大直道無留難故。善男子。汝問是經。從何所來，去至何所，住何所住者。當善諦聽。善男子。是經本從諸佛宮宅中來。去至一切眾生發菩提心。住諸菩薩所行之處。善男子。是經，如是來，如是去，如是住。是故此經。能有如是無量功德，不思議力。令眾疾成阿耨多羅三藐三菩提。善男子。汝寧欲聞是經復有十不思議功德力不。大莊嚴菩薩言。願樂欲聞。
The Buddha said: “Good man, first, this sutra can enable Bodhisattvas who have not yet developed Bodhicitta to develop Bodhicitta; enable those who have no loving-kindness to give rise to a mind of loving-kindness; enable those who are prone to killing to give rise to a mind of great compassion; enable those who are jealous to give rise to empathetic joy; enable those who have cravings and attachments to give rise to a mind of equanimity; enable those who are miserly and greedy to give rise to a mind of giving; enable those who are arrogant to give rise to a mind of upholding precepts; enable those who are filled with anger to give rise to a mind of patience; enable those who become lax to give rise to a mind of diligence; enable those who are unfocused to give rise to a mind of Samadhi; enable those who are ignorant to give rise to a mind of wisdom; enable those who are not yet able to deliver others to give rise to the will to deliver others; enable those who commit the Ten Evils to give rise to a mind of the Ten Good Deeds; enable those who delight in the contrived to vow to attain an uncontrived mind; enable those who retreat in their will to practice to create a mind that never retreats; enable those with Leaks to give rise to a mind free of Leaks; and enable those who have many afflictions to give rise to the will to eliminate them. Good man, this is the inconceivable power of the first merit of this sutra.
佛言。善男子。第一是經。能令菩薩未發心者發菩提心。無慈仁者起於慈心。好殺戮者起大悲心。生嫉妒者起隨喜心。有愛著者起能捨心。諸慳貪者起布施心。多嬌慢者起持戒心。瞋恚盛者起忍辱心。生懈怠者起精進心。諸散亂者起禪定心。於愚癡者起智慧心。未能度彼者起度彼心。行十惡者起十善心。樂有為者志無為心。有退心者作不退心。為有漏者起無漏心。多煩惱者起除滅心。善男子。是名是經，第一功德不思議力。
“Good man, second, the power of the inconceivable merits of this sutra is thus: If there are sentient beings who have obtained this sutra, whether in its entirety, or one verse, or even one phrase, they will be able to completely understand hundreds, thousands, millions, billions of meanings. These teachings which they uphold could not be taught even in countless kalpas. Why is this so? The Dharma in this sutra has infinite meanings. Good man, by analogy, a seed can produce hundreds, thousands, millions of seeds. Each of these seeds in turn can produce hundreds, thousands, millions of seeds. This process continues in this way on to infinity. This sutra is also like this. One Dharma gives rise to hundreds and thousands of meanings. Of those hundreds and thousands of meanings, each meaning in turn gives rise to hundreds, thousands, millions more. This continues in this way on to infinite, limitless meanings. Therefore, this sutra is called Infinite Meanings. Good man, this is the inconceivable power of the second merit of this sutra.
善男子。第二是經不可思議功德力者，若有眾生得是經者。若一轉若一偈。乃至一句。則能通達百千億義。無量數劫不能演說所受持法。所以者何。以其是法義無量故。善男子。是經譬如從一種子生百千萬。百千萬中。一一復生百千萬數。如是展轉乃至無量。是經典者，亦復如是。從於一法，生百千義。百千義中。一一復生百千萬數。如是展轉。乃至無量無邊之義。是故此經。名無量義。善男子。是名是經第二功德不思議力。
“Good man, third, the power of the inconceivable merits of this sutra is thus: If there are sentient beings who can hear this sutra, whether in its entirety, or one verse, or even one phrase, they will penetrate hundreds, thousands, millions, billions of meanings. Although they have afflictions, they carry on as if they had no afflictions. As they face life and death, they have no thoughts of fear. As they face all sentient beings, they give rise to sympathy and compassion. As they face all phenomena, they give rise to courage and fortitude. This is like a strong man who can shoulder and carry any heavy burden. Those who uphold this Sutra are also like this. They can carry the weighty treasure of unsurpassed Bodhi and take on the responsibility of helping sentient beings escape the cycle of birth and death. Although they have not yet delivered themselves, they can already deliver others. This is like a master boatman whose body is suffering from severe illness, whose limbs are incapacitated, and who remains on this shore. Yet, he has a sturdy ship equipped for transporting people, with which he allows others to cross. Those who uphold this sutra are also like this. Suffering through the Five Realms, perpetually fettered in all of their lives by 108 grave illnesses, they remain on this shore of ignorance, aging and death. However, with this strong and sturdy Great Vehicle Sutra of Infinite Meanings, they can deliver sentient beings. Those who practice according to what was taught will be delivered from cyclic existence. Good man, this is the inconceivable power of the third merit of this sutra.
善男子。第三是經不可思議功德力者。若有眾生得聞是經。若一轉若一偈乃至一句。通達百千萬億義已。雖有煩惱，如無煩惱。出生入死，無怖畏想。於諸眾生，生憐愍心。於一切法，得勇健想。如壯力士，能擔能持諸有重者。是持經人亦復如是。能荷無上菩提重擔。擔負眾生出生死道。未能自度，已能度彼。猶如船師，身嬰重病。四體不御，安止此岸。有好堅牢舟船。常辨諸度彼者之具。給與而去。是持經者，亦復如是。雖嬰五道諸有之身，百八重病常恒相纏。安止無明老死此岸。而有堅牢此大乘經無量義辦。能度眾生。如說脩行者，得度生死。善男子。是名是經，第三功德不思議力。
“Good man, fourth, the power of the inconceivable merits of this sutra is thus: If there are sentient beings who can hear this sutra, whether in its entirety, or one verse, or even one phrase, they will give rise to courage and fortitude. Although they have not yet delivered themselves, they can deliver others. They will have all Bodhisattvas as their spiritual family. All Buddhas, the Tathagatas, will often expound the Dharma to them. After hearing it, they will all be able to accept and uphold it, follow it accordingly and not oppose it. They will in turn teach it to others extensively and suitably. Good man, they are like the newborn prince of the king and queen. Whether one day, two days, or seven days old, whether one month, two months, or seven months old, whether one year, two years, or seven years old, though not yet able to govern and manage the affairs of state, he is already respected by the ministers and citizens. He has the older princes for companions, and the king and queen, who lovingly favor him, regularly converse with him. Why is this so? Because he is very young.
善男子。第四是經不可思議功德力者。若有眾生，得聞是經。若一轉，若一偈，乃至一句。得勇健想。雖未得自度，而能度他。與諸菩薩以為眷屬。諸佛如來。常向是人，而演說法。是人聞已。悉能受持，隨順不逆。轉復為人，隨宜廣說。善男子。是人譬如國王夫人，新生王子。若一日，若二日，若至七日。若一月，若二月，若至七月。若一歲，若二歲，若至七歲。雖復不能領理國事。己為臣民之所宗敬。諸大王子以為伴侶。王及夫人。愛心偏重，常與共語。所以者何。以稚小故。
Good man, those who uphold this sutra are also like this. All Buddhas are the king and this sutra is the queen. Their union gives birth to Bodhisattvas, their children. If these Bodhisattvas can hear this sutra, whether one phrase or one verse, or once in its entirety, or twice, or ten, or one hundred, or one thousand, or ten thousand times, or millions and billions of times, or as many times as there are grains of sand in the Ganges River, infinite, countless times, though they are still unable to realize the ultimate truth, and still cannot shake the worlds of the Great Trichiliocosm or with thundering Brahma-tones turn the great Dharma-wheel, they are already respected by the Fourfold Assembly and the eight classes of Dharma-protectors. They have all great Bodhisattvas as their spiritual family. Penetrating deeply into the secret teachings of all Buddhas, they can expound them without contradictions or faults. They always remain in the thoughts and under the protection of all Buddhas, who kindly and lovingly favor them, because they are new learners. Good man, this is the inconceivable power of the fourth merit of this sutra.
善男子。是持經者亦復如是。諸佛國王，是經夫人，和合共生，是菩薩子。若是菩薩，得聞是經。若一句，若一偈。若一轉，若二轉。若十，若百，若千，若萬。若億萬恒河沙。無量無數轉。雖復不能體真理極。雖復不能震動三千大千國土，雷震梵音，轉大法輪。己為一切四眾八部之所宗仰。諸大菩薩以為眷屬。深入諸佛祕密之法。所可演說，無違無失。常為諸佛之所護念。慈愛偏覆。以新學故。善男子。是名是經第四功德不思議力。
“Good man, fifth, the power of the inconceivable merits of this sutra is thus: If good men and good women, whether during the Buddha’s lifetime or after He enters Parinirvana, accept, uphold, recite or transcribe this profound, unsurpassed Great Vehicle Sutra of Infinite Meanings, though they are still bound by afflictions and cannot yet distance themselves from worldly matters, they will still be able to manifest the great Bodhi-path. They will be able to extend one day into one hundred kalpas and shorten one hundred kalpas into one day. They lead sentient beings to joyfully and faithfully accept the teachings. Good man, these good men and good women are like a newborn dragon, only seven days old, who can already gather clouds and bring down rain. Good man, this is the inconceivable power of the fifth merit of this sutra.
善男子。第五是經不可思議功德力者。若善男子，善女人。若佛在世，若滅度後。其有受持，讀誦書寫，如是甚深無上大乘無量義經。是人雖復具縛煩惱，未能遠離諸凡夫事。而能示現大菩提道。延於一日，以為百劫。百劫亦能促為一日。令彼眾生歡喜信伏。善男子。是善男子善女人。譬如龍子始生七日。即能興雲，亦能降雨。善男子。是名是經第五功德不思議力。
“Good man, sixth, the power of the inconceivable merits of this sutra is thus: If good men and good women, whether during the Buddha’s lifetime or after He enters Parinirvana, accept, uphold or recite this sutra, although they still have afflictions, they can teach the Dharma to sentient beings, enabling them to be free from all afflictions and from cyclic existence as well as to end all their suffering. Having heard these teachings, sentient beings that practice will attain the Dharmas, the Fruits, and the Paths, no different than if from the Buddha, the Tathagata. They can be compared to a prince. Though the prince is still very young, if the king is traveling or ill, he entrusts the prince to govern and manage the affairs of state.
善男子。第六是經，不可思議功德力者。若善男子，善女人，若佛在世，若滅度後。受持讀誦是經典者。雖具煩惱，而為眾生說法。令得遠離煩惱生死，斷一切苦。眾生聞已，修行得法，得果，得道。與佛如來等無差別。譬如王子。雖復稚小。若王遊巡，又以疾病。委是王子領理國事。
At this time, the prince, following the king’s order, makes decrees in accordance with the Dharma so his many officials and ministers will proclaim and spread propriety. His kingdom and citizens will live in peace, just as if ruled by the king, without any difference. The good men and good women who uphold this sutra are also like this. Whether during the Buddha’s lifetime or after He enters Parinirvana, these good men, though they are not yet able to abide in the first Bodhisattva ground through the Bodhisattva ground of stillness, by relying on the Buddha’s spoken teachings, they will be able to expound the Dharma. Having heard these teachings, sentient beings that practice wholeheartedly will eradicate their afflictions and attain the Dharmas, the Fruits, and even the Paths. Good man, this is the inconceivable power of the sixth merit of this sutra.
王子是時，依大王命，如法教令。群寮百官，宣流正化。國土人民各隨其安。如大王治，等無有異。持經善男子，善女人，亦復如是。若佛在世，若滅度後。是善男子。雖未得住初不動地。依佛如是用說教，而敷演之。眾生聞已一心修行。斷除煩惱得法得果乃至得道。善男子。是名是經第六功德不思議力。
“Good man, seventh, the power of the inconceivable merits of this sutra is thus: If good men and good women, whether during the Buddha’s lifetime or after He enters Parinirvana, have heard this sutra, and with joy and faith give rise to a rare and precious aspiration, they will accept and uphold it, read and recite it, transcribe and explain it, practice in accord with the Dharma and develop Bodhicitta. They develop their roots of goodness and invoke the mind of great compassion, wanting to deliver all suffering sentient beings. Although they have not cultivated the Six Paramitas, the Six Paramitas will spontaneously appear before them. Then in their present life they will attain non-arising patience. They will eradicate at once the afflictions of cyclic existence and ascend to the seventh ground, the state of great Bodhisattvas. This is like a strong man who vanquishes enemies for the king. With the enemy eliminated, the king in his delight bestows half of his kingdom upon the man. Men and women who uphold this sutra are also like this. Among all practitioners they have the most courage and fortitude. Without seeking it, the Dharma-treasure of the Six Paramitas comes to them; their enemy, cyclic existence, will perish spontaneously, and they will achieve Non-arising Patience. They will be awarded the treasure of half a Buddha-land, to live in peace and joy. Good man, this is the inconceivable power of the seventh merit of this sutra.
善男子，第七是經，不可思議功德力者。若善男子，善女人。於佛在世，若滅度後，得聞是經。歡喜信樂，生希有心。受持讀誦，書寫解說。如法修行，發菩提心。起諸善根，興大悲意。欲度一切苦惱眾生。雖未修行六波羅蜜。六波羅蜜自然在前。即於是身，得無生忍。生死煩惱一時斷壞。即昇第七地，與大菩薩位。譬如健人，為王除怨。怨既滅已，王大歡喜。賞賜半國之封，悉以與之。持經男子，女人，亦復如是。於諸行人，最為勇健。六度法寶，不求自至。生死怨敵，自然散壞，證無生忍。半佛國寶，封賞安樂。善男子。是名是經，第七功德不思議力。
“Good man, eighth, the power of the inconceivable merits of this sutra is thus: If good men and good women, whether during the Buddha’s lifetime or after He enters Parinirvana, can obtain this sutra and reverently believe in it no differently than if they were seeing the Buddha Himself, if they delight in this sutra, accept and uphold it, read and recite it, transcribe it, and respectfully practice in accord with the Dharma, then they will fortify their observance of precepts and their patience as they also practice the Paramita of giving. With deeply developed loving-kindness and compassion, they widely teach others this unsurpassed Great Vehicle Sutra of Infinite Meanings. If someone previously did not believe in the existence of transgressions or blessings, they will teach them with this sutra and establish all kinds of skillful means to help strengthen their belief. By virtue of the majestic power of this sutra, these people’s hearts are able to turn around in a flash. Since their faith has developed, they will courageously and diligently advance. They attain the majestic power of this sutra, and thus attain the Truth and the fruits. Therefore, these good men and good women will, in their present lives, achieve the patience caused by realizing the non-arising nature of phenomena and ascend to the higher Bodhisattva grounds. They will have all Bodhisattvas as their spiritual family. They will quickly help sentient beings reach spiritual attainment and purify Buddha-lands. Before long, they will attain unsurpassed Bodhi. Good man, this is the inconceivable power of the eighth merit of this sutra.
善男子。第八是經，不可思議功德力者。若善男子，善女人。於佛在世，若滅度後。有人能得是經典者。敬信如視佛身，令等無異。愛樂是經，受持讀誦書寫，頂戴，如法奉行。堅固戒忍，兼行檀度。深發慈悲。以此無上大乘無量義經。廣為人說。若人先來，都不信有罪福者。以是經示之。設種種方便，強化令信。以經威力故。發其人心欻然得迴。信心既發。勇猛精進故。能得是經，威德勢力，得道得果。是故善男子，善女人。即於是身，得無生法忍，得至上地。與諸菩薩，以為眷屬。速能成就眾生，淨佛國土。不久得成無上菩提。善男子。是名是經，第八功德不思議力。
“Good man, ninth, the power of the inconceivable merits of this sutra is thus: If good men and good women, whether during the Buddha’s lifetime or after He enters Parinirvana, obtain this sutra, they are joyful and enthusiastic at having obtained something they never had before. If they accept and uphold it, read and recite it, transcribe it, make offerings, and widely explain and distinguish the meaning of this sutra for all people, then their past karma, residual transgressions, and heavy obstructions will all be completely eliminated at once. Thus they will attain purity and great eloquence, magnificently achieve all Paramitas in sequence, and attain all Samadhis, including the Surangama Samadhi. They will enter the great door of retaining and upholding. Having gained the power of diligence, they will quickly ascend to the higher Bodhisattva grounds. They will be able to skillfully manifest multiple bodies everywhere in the lands of the ten directions. They will be able to relieve the extreme suffering of sentient beings in the twenty-five forms of existence, enabling them all to achieve liberation. This is why this sutra has such power. Good man, this is the inconceivable power of the ninth merit of this sutra.
善男子。第九是經，不可思議功德力者。若善男子，善女人。若佛在世，若滅度後。有得是經，歡喜踊躍，得未曾有。受持讀誦，書寫供養。廣為眾生，分別解說是經義者。即得宿業餘罪重障，一時滅盡。便得清淨，逮得大辯。次第莊嚴，諸波羅蜜。獲諸三昧，首楞嚴三昧。入大總持門。得懃精進力。速越上地。善能分身散體，遍十方國土。拔濟一切二十五有極苦眾生，悉令解脫。是故是經，有如此力。善男子。是名是經第九功德不思議力。
“Good man, tenth, the power of the inconceivable merits of this sutra is thus: If good men and good women, whether during the Buddha’s lifetime or after He enters Parinirvana, can obtain this sutra, develop great joy and give rise to a rare and precious aspiration, they will not only accept and uphold it, read and recite it, transcribe it, make offerings, and practice accordingly themselves, they will also widely encourage lay and monastic practitioners to accept and uphold it, read and recite it, transcribe it, make offerings, explain it, and practice in accord with the Dharma. They lead others to practice with the power of this sutra and thus attain the Truth and the fruits. This is due to the transformative power of the loving-kindness and diligence of these good men and good women. Therefore, these good men and good women will, in their present lives, attain infinite dharani-doors. Though still in an unenlightened state, from the start they can naturally make innumerable asankyas of great vows. They have a deep ability to save all sentient beings and perfect great compassion to widely relieve suffering. They will accumulate thick roots of goodness which benefit everything, and they will spread the Dharma to immerse and greatly moisten what is parched. They give this Dharma-medicine to all sentient beings and bring peace and joy to all. They will gradually be seen ascending until they abide at the ground of Dharma-cloud. Their grace will nurture all, and their loving-kindness will cover all without exception, drawing in suffering sentient beings to enable them to enter the right path. Therefore, before long, these good people will attain Anuttara-samyak-sambodhi. Good man, this is the inconceivable power of the tenth merit of this sutra.
善男子。第十是經，不可思議功德力者。若善男子，善女人。若佛在世及滅度後。若得是經，發大歡喜，生希有心。即自受持，讀誦書寫供養，如說脩行。復能廣勸在家出家人。受持讀誦書寫，供養，解說，如法脩行。既令餘人修行是經力故，得道得果。皆由是善男子，善女人，慈心懃化力故。是善男子，善女人。即於是身，便逮無量諸陀羅尼門。於凡夫地，自然初時，能發無數阿僧祇弘誓大願。深能發救一切眾生，成就大悲廣能救苦。厚集善根，饒益一切。而演法澤，洪潤枯涸。以此法藥施諸眾生，安樂一切。漸見超登，住法雲地。恩澤普潤，慈被無外。攝苦眾生，令入道跡。是故此人，不久得成阿耨多羅三藐三菩提。善男子。是名是經，第十功德不思議力。
“Good man, this unsurpassed Great Vehicle Sutra of Infinite Meanings has extremely majestic and miraculous power and is unsurpassed in its honor. It can enable all ordinary beings to achieve the fruits of noble beings, forever transcend the cycle of life and death, and reach a state of freedom and ease. Therefore, this sutra is called Infinite Meanings. Because they enable all sentient beings who are still in an unenlightened state to give rise to infinite sprouts of the Bodhisattva-path, and cause trees of merit to flourish and grow, these are called the powers of the ten inconceivable merits of this sutra.
善男子。如是無上大乘無量義經。極有大威神之力。尊無過上。能令諸凡夫皆成聖果。永離生死，皆得自在。是故此經名無量義也。能令一切眾生，於凡夫地，生起諸菩薩無量道芽。令功德樹蔚茂扶疎增長。是故此經，號十不可思議功德力也。
Then Great Magnificent Bodhisattva-Mahasattva and the 80,000 Bodhisattva-Mahasattvas said to the Buddha with one voice: “World-Honored One, this profound, wondrous, unsurpassed Great Vehicle Sutra of Infinite Meanings taught by the Buddha is true in word and principle and unsurpassed in its honor. It is safeguarded by all Buddhas of the Three Periods. No maras or heretics can gain entrance, nor can it be corrupted by the deviant views that perpetuate cyclic existence. Therefore, this sutra has the inconceivable power of these ten kinds of merits. It gives great benefits to infinite sentient beings. It enables Bodhisattva-Mahasattvas to each attain the Samadhi of Infinite Meanings. They may attain hundreds and thousands of dharani-doors; or reach all the Bodhisattva grounds and all levels of patience. Or they may attain the realizations of Pratyekabuddhas or of the fourth fruit, Arhatship. World-Honored One, You have such loving-kindness and sympathy; Your quickly teaching us such Dharma and allowing us to attain the great benefits of the Dharma is very extraordinary, something we never had before. The kindness and grace of the World-Honored One are truly hard to requite.”
於是大莊嚴菩薩摩訶薩，及八萬菩薩摩訶薩，同聲白佛言。世尊。佛所說甚深微妙，無上大乘無量義經。文理真正，尊無過上。三世諸佛，所共守護。無有眾魔群道得入。不為一切邪見生死之所壞敗。是故此經，乃有如是十種功德不思議力。大饒益無量一切眾生。令一切諸菩薩摩訶薩，各得無量義三昧。或得百千陀羅尼門。或令得菩薩諸地諸忍。或得緣覺羅漢，四道果證。世尊慈愍。快為我等說如是法。令我大獲法利。甚為奇特。未曾有也。世尊慈恩，實難可報。
At that time, the Great Trichiliocosm quaked in six different ways. The sky again rained down all kinds of celestial flowers, such as utpala, padma, kumuda, and pundarika. Next it rained down innumerable kinds of celestial incense, celestial garments, celestial strings of jewels, and priceless celestial treasures; they came spiraling down from the sky as an offering to the Buddha and the assembly of Bodhisattvas and Hearers. There were celestial dishes and celestial bowls and vessels, overflowing with delicacies of one hundred celestial flavors. Upon seeing this food or smelling its fragrance, one would naturally be full and satisfied. Celestial banners, celestial flags, celestial canopies, and wondrous celestial musical instruments were placed everywhere, with celestial music and songs performed in praise of the Buddha. Then the world again quaked in six different ways.
爾時三千大千世界，六種震動。於上空中，復雨種種華。天優鉢羅華。鉢曇摩華。拘物頭華。分陀利華。又雨無數種種天香、天衣、天瓔珞、天無價寶。於上空中旋轉來下。供養於佛、及諸菩薩聲聞大眾。天廚、天缽器、天百味、充滿盈溢。見色聞香、自然飽足。天幢、天幡、天幰蓋。天妙樂具，處處安置。作天伎樂，歌歎於佛。
In the east, in Buddha-lands as numerous as the sands of the Ganges, it also rained down celestial flowers, celestial incense, celestial garments, celestial strings of jewels, and priceless celestial treasures. There were celestial dishes and celestial bowls and vessels with delicacies of one hundred celestial flavors. Upon seeing this food or smelling its fragrance, one would naturally be full and satisfied. There were celestial banners, celestial flags, celestial canopies, and wondrous celestial musical instruments, with celestial music and songs performed in praise of that Buddha and that assembly of Bodhisattvas and Hearers. The same occurred in the worlds to the south, west, and north, as well as the four in-between directions, and those above and below.
又復六種震動，東方恒河沙等，諸佛世界。亦雨天華、天香、天衣、天瓔珞、天無價寶、天廚、天缽器、天百味，見色聞香自然飽足。天幢、天幡、天幰蓋、天妙樂具，作天伎樂，歌歎彼佛及諸菩薩，聲聞大眾。南西北方，四維上下亦復如是。
At this time, the Buddha told Great Magnificence Bodhisattva-Mahasattva and the 80,000 Bodhisattva-Mahasattvas: “You all should bring forth deep respect for this sutra, practice in accord with the Dharma, extensively transform all, and diligently spread this teaching. Day and night you should diligently protect this teaching, enabling all sentient beings to receive the benefits of the Dharma. You all truly have great loving-kindness and great compassion! Use your spiritual powers and the power of your vows to protect this sutra. Do not allow doubts to obstruct you. In this life and future lives spread it over Jampudvipa and enable all sentient beings to see and hear it, read and recite it, transcribe it, and make offerings. Because of this, you all will be able to readily attain Anuttara-samyak-sambodhi.”
爾時佛告大莊嚴菩薩摩訶薩及八萬菩薩摩訶薩言。汝等當於此經，應深起敬心，如法修行。廣化一切，懃心流布。常當慇懃，晝夜守護。普令眾生，各獲法利。汝等真是大慈大悲。以立神通願力，守護是經，勿使疑滯。於當來世，必令廣行閻浮提。令一切眾生，使得見聞，讀誦書寫供養。以是之故。亦令汝等，速得阿耨多羅三藐三菩提。
At this time, Great Magnificence Bodhisattva-Mahasattva and the 80,000 Bodhisattva-Mahasattvas then rose from their seats, came to where the Buddha was, and made prostrations, with their heads at His feet, and circumambulated the Buddha hundreds and thousands of times. Then they knelt on their right knee and said to the Buddha with one voice, “World-Honored One, You have bestowed Your loving-kindness and sympathy on us and taught us this profound, wondrous, unsurpassed Great Vehicle Sutra of Infinite Meanings. We respectfully accept the Buddha’s instruction. After the Tathagata enters Parinirvana, we will widely spread this sutra, enabling all to accept and uphold it, read and recite it, transcribe it, and make offerings. We pray only that the World-Honored One will not be worried. We will use the power of our vows to enable all sentient beings to see and hear it, read and recite it, transcribe it, make offerings and acquire the majestic and miraculous power of this sutra.”
是時大莊嚴菩薩摩訶薩，與八萬菩薩摩訶薩。即從坐起，來詣佛所。頭面禮足，遶百千匝。即前胡跪，俱共同聲，白佛言。世尊。我等快蒙世尊慈愍。為我等說是甚深微妙無上大乘無量義經。敬受佛勅。於如來滅後。當廣令流布，是經典者。普令一切受持，讀誦，書寫，供養。唯願世尊。勿垂憂慮。我等當以願力。普令一切眾生，使得見聞，讀誦，書寫，供養。得是經法威神之力。
At that time, the Buddha praised them, “Good! Good! Good man, you and the others are now truly Buddha-children. With great loving-kindness and great compassion, you have deep ability to relieve those who are suffering and save those in difficulty. You are the fields of blessings for all sentient beings, and serve as excellent guides for all. You are the great refuge for all sentient beings, and the noble benefactors of all sentient beings. You constantly give the benefits of the Dharma to all.” At this time, all in the assembly rejoiced. They paid their respects to the Buddha and accepted and upheld the teachings as they departed.
爾時佛讚言。善哉善哉。諸善男子。汝等今者，真是佛子。大慈大悲，深能拔苦，救厄者。一切眾生之良福田。廣為一切眾生作大良導師。一切眾生之大依止處。一切眾生之大施主。常以法利，廣施一切。爾時大會皆大歡喜。為佛作禮。受持而去。