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[善财童子五十三参][English] 第五十三回 拜普贤菩萨

第五十三回 拜普贤菩萨
第五十三回 拜普贤菩萨

Therefore, having relied upon an excellent protector, solidify your certainty about the way that all the scriptures are causal factors for one person to become a buddha.

【◎ 是故应当依善依怙,于其一切正言,皆是一数取趣,成佛支缘。所有道理,令起定解。】


然后呢进入大乘,虽然有很多经典,我们现在《华严》做代表,或者你们自己可以想,各式各样的经典上面都这么说。这个文殊菩萨一再开示善财童子,以及他善财童子不断地参访善知识,随处随地那个善知识也一再开示他,说:“你要成佛啊,要成就一切智智,总要依靠善知识。”那么这个详细的情况到后面说,到后面说。这个是我们修学佛法第一步。

LAM RIM CHEN MO 《菩提道次第广论》

  善财经过弥勒楼阁的证悟,须臾之间,即到一百一十城以外的普门国苏摩那城。城门高大无比。善财立于城门,思维文殊师利童子。忽然一只巨手按在善财头顶上,善财顿然感到遍身清凉,心地舒畅无比,听到文殊师利童子的声音:“善男子,不要因为有了智慧,有了神通,有了技艺的一小点资粮,就心满意足,不求上进了。不求上进就要退后。赶快去求普贤菩萨的大行法。”

  说话声完,手没有了。善财学到这些都是因为文殊师利的指导,几年的劳累奔波。又听到了文殊师利的声音,感到恩师重逢,分外亲切,当然听从,再从寻找普贤菩萨。

  文殊师利没有说地方。到那儿去找普贤菩萨呢?善财两眼凝视著高大的城门。看著看著,那城门就变成一个庄严的菩萨,坐莲花宝座。宝座在白象背上。白象鼻头高卷。威武慈祥。菩萨头戴天冠,身披缨络,光芒四射,善财急忙倒身下拜。

  菩萨伸出右手摸善财头顶,说道:“善男子,你跋涉千山万水,参拜善知识者,虽然学得众多知识,现在还是功未圆而果未隧。目的还是如何将这些用到行动上,这比参拜善知识者还要难啊!”

  菩萨收回右手,身上方大光明,善财也在其毛孔之中。一毛孔之中又现三千大千世界。一世界又现出菩萨化度众生,舍自己的头目髓脑而救众生,与众生快乐。善财逐一看去。

  一个青年双目失明,上有老父老母无人供养,全家悲啼。医生诊断,有不嗔人眼可救之。菩萨挖出左眼与医生合药,青年双目复明。

  一军士追逐一人,取其首级献长官,免杀身之祸。被追者乃忠义之士,满门皆诛,唯一字未诛,即被诛者。菩萨隐其被诛者,以自首级付军士回衙交差。

  一猎人追赶母鹿,母鹿大肚将临产,菩萨隐蔽其鹿。猎人怒而戳菩萨,菩萨舍去生命。

  两军交阵,杀喊连天,无数生命倒下,菩萨化为金刚巨人于其中,劝其息兵,和睦相处,众军感动,放下兵器。其将军怒甚,箭射金刚,金刚来不及提防,当即丧命。

  一老者于林中跏趺正坐,修练禅功。一王者带领众军几宫娥彩女游猎,彩女见老者静坐,众结围观,王者误以为老者戏弄彩女,怒割其耳,断去臂,老者不嗔不怒,端然正坐,王者感动,敬佩其坚忍,向老者悔过。老者并不责怪,其耳臂复生。

  一块宝地,忽遭天旱,粮食遭毁,群民饥饿。菩萨时为长者,尽舍家中粮食财帛布施饥民,自己饥饿,奄奄一息。

  如此种种舍己利人之事,无量无边,善财看不尽,念不完。自己身临其境,也在做这些事,手忙脚乱的动起来。

  菩萨见善财如此虔诚,当为佛子,入如来家,快到成熟的时候了,说道:“功德不是自己的,是一切众生的,没有众生,就没有功德。说完又把善财引到另外一毛孔中,看到善财过去劫中,不求正果,放纵情欲,作诸恶业,造无量罪,落入地狱饿鬼受无量苦。恶业报满复生人中,无衣无食,受诸苦恼。看著自己不孝父母,不尊师长,遭恶道报,看见自己在天堂享乐,不思爱惜生命财物,天福享尽复堕畜生。这一幕幕,一幅幅,震动心弦,感动得痛哭流啼。

  菩萨见此,已引发善财宿慧,又对他道:“善男子,既知过咎,必须忏悔,不忏悔三业就不清净,不能生大悲心。没有大悲心,不会有众生度尽方证普吐的菩萨行。你还要学观世音菩萨大悲心,才能悲智双运。”

  正说到此,西方祥光灿烂,一菩萨带众弟子驾祥云而来。这菩萨瑞像庄严,头戴佛冠,身披缨络,手执净瓶杨枝,脚踏莲花而来。

  东方祥光灿烂,一菩萨率众童子,骑青狮驾祥云而来,善财一见,是指导自己参拜善知识者,第一次拜见的文殊师利童子,好不欢喜,倒身下拜。文殊师利即忙扶起,说道:“善男子,现在你不需要拜我,要拜观音菩萨,她才是你现在的依止师,她是以大悲为怀,闻声救苦。你发的愿也是净化有情,造福人间,你就是她的好助手了。”

  观世音菩萨道:“我也不推诿,甘当此任。不过他是文殊菩萨化度,理应随文殊菩萨。”

  普贤菩萨道:“都是登地菩萨,还有什么相可执?不过为了广大佛子在度众生的途径中,还得有个依靠的准绳才行。”

  观世音菩萨对普贤菩萨道:“你是大行的典范,这个准绳给你拟为妙。”

  普贤菩萨道:“我也不客气,我的弟子都是这样执行的。”又说道:

  一者礼敬诸佛,二者称赞如来。

  三者广修供养,四者忏悔业障。

  五者随喜功德,六者请转法轮。

  七者请佛住世,八者常随佛学。

  九者恒顺众生,十者普皆回向。

  善财道:“这个十法怎么解释呢?”

  普贤菩萨到:“礼敬诸佛者,就是十方世界恒河沙佛都要礼敬。称赞如来者,如来功德,最胜、最堪称赞。广修供养者,一切上妙好香花普皆供养给一切佛菩萨罗汉以致于众生都要供养。诸供养中,法供养最胜。忏悔业障者,自念过去由身口意三业所起的业障都于众前忏悔。随喜功德者,凡财物以致头目脑髓,皆随喜于佛菩萨及一切众生。请转法轮者,凡十方世界所有妙法,皆转与一切众生共同修证。请佛住世者,为诸世间一切众生得度而劝请佛住世化度。常随佛学者,为度众生苦,而随佛学。恒顺众生者,凡众生一切疾苦,皆以离苦而随顺之。普皆回向者,凡所有之一切功德,完全回向给一切众生共同享受。”

  善财听完普贤菩萨的解说。法眼顿开,回忆自己几年的参拜,颂道:

  百十由旬摩顶归,片心思见普贤师。

  堂堂现在红莲座,落落分明白象儿。

  沙劫智慧方满目,微尘行愿正圆时。

  佛功德海重宣说,愁见波涛转沙弥。

  文殊师利道:“善财善根深厚,道行高超,既在众善知识引导下,已了悟真常,入如来家,现该发挥他的智慧,弘扬正法,普度众生,满足他造福人间的大愿。我已成就他五十三个善知识者的参拜。谁来成就他弘法大愿?”

  普贤菩萨道:“我已成就他十大愿行,这是我能办到的。救度苦恼众生的行,就靠观世音菩萨成就了。”

  观世音菩萨想善财童子已拜五十三位善知识者成正果,道:“我的大愿,是以大悲为怀,将娑婆世界的有缘众生,渡到极乐彼岸,正需要一个好帮手,就让他随我去吧。”

  观世音菩萨驾著祥云,善财随后,去作闻声救苦的大事。文殊普贤也各回原处。他们走后,石上还留下一首颂偈:

  打鼓弄琵琶,还他一会家。

  木童能抚掌,石女解烹茶。

  云散天边月,春来树上花。

  善财参遍处,黑豆未生芽。

  善财童子为造福人间,不远万里,跋山涉水,参拜了五十三位大善知识者,了悟真常,已成正果,随从观世音菩萨去作利乐有情,造福人间的大事。

  尔时,善财童子依弥勒菩萨摩诃萨教,渐次而行,经由一百一十余城已,到普门国苏摩那城,住其门所,思惟文殊师利,随顺观察,周旋求觅,希欲奉觐。

  是时,文殊师利遥伸右手,过一百一十由旬,按善财顶,作如是言:

  “善哉善哉!善男子!若离信根,心劣忧悔,功行不具,退失精勤,于一善根心生住著,于少功德便以为足,不能善巧发起行愿,不为善知识之所摄护,不为如来之所忆念,不能了知如是法性、如是理趣、如是法门、如是所行、如是境界;若周遍知、若种种知、若尽源底,若解了、若趣入、若解说、若分别、若证知、若获得,皆悉不能。”

  是时,文殊师利宣说此法,示教利喜,令善财童子成就阿僧祇法门,具足无量大智光明,令得菩萨无边际陀罗尼、无边际愿、无边际三昧、无边际神通、无边际智,令入普贤行道场,及置善财自所住处;文殊师利还摄不现。

  于是,善财思惟观察,一心愿见文殊师利,及见三千大千世界微尘数诸善知识,悉皆亲近,恭敬承事,受行其教,无有违逆;增长趣求一切智慧,广大悲海,益大慈云,普观众生,生大欢喜,安住菩萨寂静法门;普缘一切广大境界,学一切佛广大功德,入一切佛决定知见,增一切智助道之法,善修一切菩萨深心,知三世佛出兴次第;入一切法海,转一切法轮,生一切世间,入于一切菩萨愿海,住一切劫修菩萨行,照明一切如来境界,长养一切菩萨诸根;获一切智清净光明,普照十方,除诸暗障,智周法界;于一切佛刹、一切诸有,普现其身,靡不周遍;摧一切障,入无碍法,住于法界平等之地;观察普贤解脱境界,即闻普贤菩萨摩诃萨名字、行愿、助道、正道、诸地地、方便地、入地、胜进地、住地、修习地、境界地、威力地,同住渴仰。

  欲见普贤菩萨,即于此金刚藏菩提场,毗卢遮那如来师子座前,一切宝莲华藏座上,起等虚空界广大心、舍一切刹离一切著无碍心、普行一切无碍法无碍心、遍入一切十方海无碍心、普入一切智境界清净心、观道场庄严明了心、入一切佛法海广大心、化一切众生界周遍心、净一切国土无量心、住一切劫无尽心、趣如来十力究竟心。

  善财童子起如是心时,由自善根力、一切如来所加被力、普贤菩萨同善根力故,见十种瑞相。何等为十?所谓:见一切佛刹清净,一切如来成正等觉;见一切佛刹清净,无诸恶道;见一切佛刹清净,众妙莲华以为严饰;见一切佛刹清净,一切众生身心清净;见一切佛刹清净,种种众宝之所庄严;见一切佛刹清净,一切众生诸相严身;见一切佛刹清净,诸庄严云以覆其上;见一切佛刹清净,一切众生互起慈心,递相利益,不为恼害;见一切佛刹清净,道场庄严;见一切佛刹清净,一切众生心常念佛。是为十。

  又见十种光明相。何等为十?所谓:见一切世界所有微尘,一一尘中,出一切世界微尘数佛光明网云,周遍照耀;一一尘中,出一切世界微尘数佛光明轮云,种种色相周遍法界;一一尘中,出一切世界微尘数佛色像宝云,周遍法界;一一尘中,出一切世界微尘数佛光焰轮云,周遍法界;一一尘中,出一切世界微尘数众妙香云,周遍十方,称赞普贤一切行愿大功德海;一一尘中,出一切世界微尘数日月星宿云,皆放普贤菩萨光明,遍照法界;一一尘中,出一切世界微尘数一切众生身色像云,放佛光明,遍照法界;一一尘中,出一切世界微尘数一切佛色像摩尼云,周遍法界;一一尘中,出一切世界微尘数菩萨身色像云,充满法界,令一切众生皆得出离、所愿满足;一一尘中,出一切世界微尘数如来身色像云,说一切佛广大誓愿,周遍法界。是为十。

  时,善财童子见此十种光明相已,即作是念:“我今必见普贤菩萨,增益善根,见一切佛;于诸菩萨广大境界,生决定解,得一切智。”

  于时,善财普摄诸根,一心求见普贤菩萨,起大精进,心无退转。即以普眼观察十方一切诸佛、诸菩萨众所见境界,皆作得见普贤之想;以智慧眼观普贤道,其心广大犹如虚空,大悲坚固犹如金刚,愿尽未来常得随逐普贤菩萨,念念随顺,修普贤行,成就智慧,入如来境,住普贤地。

  时,善财童子即见普贤菩萨,在如来前众会之中,坐宝莲华师子之座,诸菩萨众所共围绕,最为殊特,世无与等;智慧境界无量无边,难测难思,等三世佛,一切菩萨无能观察。见普贤身一一毛孔,出一切世界微尘数光明云,遍法界、虚空界、一切世界,除灭一切众生苦患,令诸菩萨生大欢喜;见一一毛孔,出一切佛刹微尘数种种色香焰云,遍法界、虚空界一切诸佛众会道场,而以普熏;见一一毛孔,出一切佛刹微尘数杂华云,遍法界、虚空界一切诸佛众会道场,雨众妙华;见一一毛孔,出一切佛刹微尘数香树云,遍法界、虚空界一切诸佛众会道场,雨众妙香;见一一毛孔,出一切佛刹微尘数妙衣云,遍法界、虚空界一切诸佛众会道场,雨众妙衣;见一一毛孔,出一切佛刹微尘数宝树云,遍法界、虚空界一切诸佛众会道场,雨摩尼宝;见一一毛孔,出一切佛刹微尘数色界天身云,充满法界,叹菩提心;见一一毛孔,出一切佛刹微尘数梵天身云,劝诸如来转妙法轮;见一一毛孔,出一切佛刹微尘数欲界天主身云,护持一切如来法轮;见一一毛孔,念念中出一切佛刹微尘数三世佛刹云,遍法界、虚空界,为诸众生,无归趣者为作归趣,无覆护者为作覆护,无依止者为作依止;见一一毛孔,念念中出一切佛刹微尘数清净佛刹云,遍法界、虚空界,一切诸佛于中出世,菩萨众会悉皆充满;见一一毛孔,念念中出一切佛刹微尘数净不净佛刹云,遍法界、虚空界,令杂染众生皆得清净;见一一毛孔,念念中出一切佛刹微尘数不净净佛刹云,遍法界、虚空界,令杂染众生皆得清净;见一一毛孔,念念中出一切佛刹微尘数不净佛刹云,遍法界、虚空界,令纯染众生皆得清净;见一一毛孔,念念中出一切佛刹微尘数众生身云,遍法界、虚空界,随其所应,教化众生,皆令发阿耨多罗三藐三菩提心;见一一毛孔,念念中出一切佛刹微尘数菩萨身云,遍法界、虚空界,称扬种种诸佛名号,令诸众生增长善根。见一一毛孔,念念中出一切佛刹微尘数菩萨身云,遍法界、虚空界一切佛刹,宣扬一切诸佛菩萨从初发意所生善根;见一一毛孔,念念中出一切佛刹微尘数菩萨身云,遍法界、虚空界,于一切佛刹一一刹中,宣扬一切菩萨愿海及普贤菩萨清净妙行;见一一毛孔,念念中出普贤菩萨行云,令一切众生心得满足,具足修习一切智道;见一一毛孔,出一切佛刹微尘数正觉身云,于一切佛刹,现成正觉,令诸菩萨增长大法、成一切智。

  尔时,善财童子见普贤菩萨如是自在神通境界,身心遍喜,踊跃无量;重观普贤一一身分、一一毛孔,悉有三千大千世界。风轮、水轮、地轮、火轮,大海、江河及诸宝山、须弥、铁围,村营、城邑、宫殿、园苑,一切地狱、饿鬼、畜生、阎罗王界,天龙八部、人与非人,欲界、色界、无色界处,日月星宿、风云雷电、昼夜月时及以年劫、诸佛出世、菩萨众会、道场庄严;如是等事,悉皆明见。如见此世界,十方所有一切世界悉如是见;如见现在十方世界,前际、后际一切世界亦如是见,各各差别,不相杂乱。如于此毗卢遮那如来所,示现如是神通之力;于东方莲华德世界贤首佛所,现神通力亦复如是。如贤首佛所;如是东方一切世界。如东方;南、西、北方,四维、上、下,一切世界诸如来所,现神通力当知悉尔。如十方一切世界;如是十方一切佛刹,一一尘中皆有法界诸佛众会,一一佛所普贤菩萨坐宝莲华师子座上现神通力悉亦如是。彼一一普贤身中,皆现三世一切境界、一切佛刹、一切众生、一切佛出现、一切菩萨众,及闻一切众生言音、一切佛言音、一切如来所转法轮、一切菩萨所成诸行、一切如来游戏神通。

  善财童子见普贤菩萨如是无量不可思议大神通力,即得十种智波罗蜜。何等为十?所谓:于念念中,悉能周遍一切佛刹智波罗蜜;于念念中,悉能往诣一切佛所智波罗蜜;于念念中,悉能供养一切如来智波罗蜜;于念念中,普于一切诸如来所闻法受持智波罗蜜;于念念中,思惟一切如来法轮智波罗蜜;于念念中,知一切佛不可思议大神通事智波罗蜜;于念念中,说一句法尽未来际辩才无尽智波罗蜜;于念念中,以深般若观一切法智波罗蜜;于念念中,入一切法界实相海智波罗蜜;于念念中,知一切众生心智波罗蜜;于念念中,普贤慧行皆现在前智波罗蜜。

  善财童子既得是已,普贤菩萨即伸右手摩触其顶。既摩顶已,善财即得一切佛刹微尘数三昧门,各以一切佛刹微尘数三昧而为眷属;一一三昧,悉见昔所未见一切佛刹微尘数佛大海,集一切佛刹微尘数一切智助道具,生一切佛刹微尘数一切智上妙法,发一切佛刹微尘数一切智大誓愿,入一切佛刹微尘数大愿海,住一切佛刹微尘数一切智出要道,修一切佛刹微尘数诸菩萨所修行,起一切佛刹微尘数一切智大精进,得一切佛刹微尘数一切智净光明。如此娑婆世界毗卢遮那佛所,普贤菩萨摩善财顶;如是十方所有世界,及彼世界一一尘中一切世界一切佛所,普贤菩萨悉亦如是摩善财顶,所得法门亦皆同等。

  尔时,普贤菩萨摩诃萨告善财言:“善男子!汝见我此神通力不?”

  “唯然!已见。大圣!此不思议大神通事,唯是如来之所能知。”

  普贤告言:

  “善男子!我于过去不可说不可说佛刹微尘数劫,行菩萨行,求一切智;一一劫中,为欲清净菩提心故,承事不可说不可说佛刹微尘数佛;一一劫中,为集一切智福德具故,设不可说不可说佛刹微尘数广大施会,一切世间咸使闻知,凡有所求悉令满足;一一劫中,为求一切智法故,以不可说不可说佛刹微尘数财物布施;一一劫中,为求佛智故,以不可说不可说佛刹微尘数城邑、聚落、国土、王位、妻子、眷属、眼、耳、鼻、舌、身、肉、手、足乃至身命而为布施;一一劫中,为求一切智首故,以不可说不可说佛刹微尘数头而为布施;一一劫中,为求一切智故,于不可说不可说佛刹微尘数诸如来所,恭敬尊重,承事供养,衣服、卧具、饮食、汤药,一切所须悉皆奉施,于其法中出家学道,修行佛法,护持正教。

  “善男子!我于尔所劫海中,自忆未曾于一念间不顺佛教,于一念间生瞋害心、我我所心、自他差别心、远离菩提心、于生死中起疲厌心、懒惰心、障碍心、迷惑心,唯住无上不可沮坏集一切智助道之法大菩提心。

  “善男子!我庄严佛土,以大悲心,救护众生,教化成就,供养诸佛,事善知识;为求正法,弘宣护持,一切内外悉皆能舍,乃至身命亦无所吝。一切劫海说其因缘,劫海可尽,此无有尽。

  “善男子!我法海中,无有一文,无有一句,非是舍施转轮王位而求得者,非是舍施一切所有而求得者。善男子!我所求法,皆为救护一切众生,一心思惟:‘愿诸众生得闻是法,愿以智光普照世间,愿为开示出世间智,愿令众生悉得安乐,愿普称赞一切诸佛所有功德。’我如是等往昔因缘,于不可说不可说佛刹微尘数劫海,说不可尽。

  “是故,善男子!我以如是助道法力、诸善根力、大志乐力、修功德力、如实思惟一切法力、智慧眼力、佛威神力、大慈悲力、净神通力、善知识力故,得此究竟三世平等清净法身,复得清净无上色身,超诸世间,随诸众生心之所乐而为现形,入一切刹,遍一切处,于诸世界广现神通,令其见者靡不欣乐。善男子!汝且观我如是色身;我此色身,无边劫海之所成就,无量千亿那由他劫难见难闻。

  “善男子!若有众生未种善根,及种少善根声闻、菩萨,犹尚不得闻我名字,况见我身!善男子!若有众生得闻我名,于阿耨多罗三藐三菩提不复退转;若见若触,若迎若送,若暂随逐,乃至梦中见闻我者,皆亦如是。或有众生,一日一夜忆念于我即得成熟;或七日七夜、半月一月、半年一年、百年千年、一劫百劫,乃至不可说不可说佛刹微尘数劫,忆念于我而成熟者;或一生、或百生,乃至不可说不可说佛刹微尘数生,忆念于我而成熟者;或见我放大光明,或见我震动佛刹,或生怖畏,或生欢喜,皆得成熟。善男子!我以如是等佛刹微尘数方便门,令诸众生于阿耨多罗三藐三菩提得不退转。

  “善男子!若有众生见闻于我清净刹者,必得生此清净刹中;若有众生见闻于我清净身者,必得生我清净身中。善男子!汝应观我此清净身。”

  尔时,善财童子观普贤菩萨身,相好肢节,一一毛孔中,皆有不可说不可说佛刹海;一一刹海,皆有诸佛出兴于世,大菩萨众所共围绕。又复见彼一切刹海,种种建立、种种形状、种种庄严、种种大山周匝围绕,种种色云弥覆虚空,种种佛兴演种种法;如是等事,各各不同。又见普贤于一一世界海中,出一切佛刹微尘数佛化身云,周遍十方一切世界,教化众生,令向阿耨多罗三藐三菩提。时,善财童子又见自身在普贤身内,十方一切诸世界中教化众生。

  又,善财童子亲近佛刹微尘数诸善知识所得善根、智慧光明,比见普贤菩萨所得善根,百分不及一,千分不及一,百千分不及一,百千亿分乃至算数譬喻亦不能及是。善财童子从初发心,乃至得见普贤菩萨,于其中间所入一切诸佛刹海,今于普贤一毛孔中一念所入诸佛刹海,过前不可说不可说佛刹微尘数倍;如一毛孔,一切毛孔悉亦如是。

  善财童子于普贤菩萨毛孔刹中,行一步,过不可说不可说佛刹微尘数世界;如是而行,尽未来劫,犹不能知一毛孔中刹海次第、刹海藏、刹海差别、刹海普入、刹海成、刹海坏、刹海庄严所有边际;亦不能知佛海次第、佛海藏、佛海差别、佛海普入、佛海生、佛海灭所有边际;亦不能知菩萨众海次第、菩萨众海藏、菩萨众海差别、菩萨众海普入、菩萨众海集、菩萨众海散所有边际;亦不能知入众生界、知众生根、教化调伏诸众生智、菩萨所住甚深自在、菩萨所入诸地诸道,如是等海所有边际。

  善财童子于普贤菩萨毛孔刹中,或于一刹经于一劫如是而行,乃至或有经不可说不可说佛刹微尘数劫如是而行,亦不于此刹没、于彼刹现,念念周遍无边刹海,教化众生,令向阿耨多罗三藐三菩提。

  当是之时,善财童子则次第得普贤菩萨诸行愿海,与普贤等,与诸佛等,一身充满一切世界,刹等、行等、正觉等、神通等、法轮等、辩才等、言辞等、音声等、力无畏等、佛所住等、大慈悲等、不可思议解脱自在悉皆同等。

  尔时,普贤菩萨摩诃萨即说颂言:

  “汝等应除诸惑垢,一心不乱而谛听;我说如来具诸度,一切解脱真实道。出世调柔胜丈夫,其心清净如虚空,恒放智日大光明,普使群生灭痴暗。如来难可得见闻,无量亿劫今乃值,如优昙华时一现,是故应听佛功德。随顺世间诸所作,譬如幻士现众业,但为悦可众生心,未曾分别起想念。”

  尔时,诸菩萨闻此说已,一心渴仰,唯愿得闻如来世尊真实功德,咸作是念:“普贤菩萨具修诸行,体性清净,所有言说皆悉不虚,一切如来共所称叹。”作是念已,深生渴仰。

  尔时,普贤菩萨功德智慧具足庄严,犹如莲华不著三界一切尘垢,告诸菩萨言:“汝等谛听,我今欲说佛功德海一滴之相。”即说颂言:

  “佛智广大同虚空,普遍一切众生心,悉了世间诸妄想,不起种种异分别。一念悉知三世法,亦了一切众生根,譬如善巧大幻师,念念示现无边事。随众生心种种行,往昔诸业誓愿力,令其所见各不同,而佛本来无动念。或有处处见佛坐,充满十方诸世界,或有其心不清净,无量劫中不见佛。或有信解离憍慢,发意即得见如来;或有谄诳不净心,亿劫寻求莫值遇。或一切处闻佛音,其音美妙令心悦;或有百千万亿劫,心不净故不闻者。或见清净大菩萨,充满三千大千界,皆已具足普贤行,如来于中俨然坐。或见此界妙无比,佛无量劫所严净;毗卢遮那最胜尊,于中觉悟成菩提。或见莲华胜妙刹,贤首如来住在中,无量菩萨众围绕,皆悉勤修普贤行。或有见佛无量寿,观自在等所围绕,悉已住于灌顶地,充满十方诸世界。或有见此三千界,种种庄严如妙喜,阿错注[1]如来住在中,及如香象诸菩萨。或见月觉大名称,与金刚幢菩萨等,住如圆镜妙庄严,普遍十方清净刹。或见日藏世所尊,住善光明清净土,及与灌顶诸菩萨,充遍十方而说法。或见金刚大焰佛,而与智幢菩萨俱,周行一切广大刹,说法除灭众生翳。一一毛端不可说,诸佛具相三十二,菩萨眷属共围绕,种种说法度众生。或有观见一毛孔,具足庄严广大刹,无量如来悉在中,清净佛子皆充满。或有见一微尘内,具有恒沙佛国土,无量菩萨悉充满,不可说劫修诸行。或有见一毛端处,无量尘沙诸刹海,种种业起各差别,毗卢遮那转法轮。或见世界不清净,或见清净宝所成,如来住寿无量时,乃至涅槃诸所现。普遍十方诸世界,种种示现不思议,随诸众生心智业,靡不化度令清净。如是无上大导师,充满十方诸国土,示现种种神通力,我说少分汝当听。或见释迦成佛道,已经不可思议劫;或见今始为菩萨,十方利益诸众生。或有见此释师子,供养诸佛修行道;或见人中最胜尊,现种种力神通事。或见布施或持戒,或忍或进或诸禅,般若方便愿力智,随众生心皆示现。或见究竟波罗蜜,或见安住于诸地,总持三昧神通智,如是悉现无不尽。或现修行无量劫,住于菩萨堪忍位;或现住于不退地,或现法水灌其顶。或现梵释护世身,或现刹利婆罗门,种种色相所庄严,犹如幻师现众像。或现兜率始降神,或见宫中受嫔御,或见弃舍诸荣乐,出家离俗行学道。或见始生或见灭,或见出家学异行,或见坐于菩提树,降伏魔军成正觉。或有见佛始涅槃,或见起塔遍世间,或见塔中立佛像,以知时故如是现。或见如来无量寿,与诸菩萨授尊记,而成无上大导师,次补住于安乐刹。或见无量亿千劫,作佛事已入涅槃;或见今始成菩提,或见正修诸妙行。或见如来清净月,在于梵世及魔宫,自在天宫化乐宫,示现种种诸神变。或见在于兜率宫,无量诸天共围绕,为彼说法令欢喜,悉共发心供养佛。或见住在夜摩天,忉利护世龙神处,如是一切诸宫殿,莫不于中现其像。于彼然灯世尊所,散华布发为供养,从是了知深妙法,恒以此道化群生。或有见佛久涅槃,或见初始成菩提;或见住于无量劫,或见须臾即灭度。身相光明与寿命,智慧菩提及涅槃,众会所化威仪声,如是一一皆无数。或现其身极广大,譬如须弥大宝山;或见跏趺不动摇,充满无边诸世界。或见圆光一寻量,或见千万亿由旬,或见照于无量土,或见充满一切刹。或见佛寿八十年,或寿百千万亿岁,或住不可思议劫,如是展转倍过此。佛智通达净无碍,一念普知三世法,皆从心识因缘起,生灭无常无自性。于一刹中成正觉,一切刹处悉亦成,一切入一一亦尔,随众生心皆示现。如来住于无上道,成就十力四无畏;具足智慧无所碍,转于十二行法轮。了知苦集及灭道,分别十二因缘法;法义乐说辞无碍,以是四辩广开演。诸法无我无有相,业性不起亦无失,一切远离如虚空,佛以方便而分别。如来如是转法轮,普震十方诸国土,宫殿山河悉摇动,不使众生有惊怖。如来普演广大音,随其根欲皆令解,悉使发心除惑垢,而佛未始生心念。或闻施戒忍精进,禅定般若方便智,或闻慈悲及喜舍,种种音辞各差别。或闻四念四正勤,神足根力及觉道,诸念神通止观等,无量方便诸法门。龙神八部人非人,梵释护世诸天众,佛以一音为说法,随其品类皆令解。若有贪欲瞋恚痴,忿覆悭嫉及憍谄,八万四千烦恼异,皆令闻说彼治法。若未具修白净法,令其闻说十戒行;已能布施调伏人,令闻寂灭涅槃音。若人志劣无慈愍,厌恶生死自求离;令其闻说三脱门,使得出苦涅槃乐。若有自性少诸欲,厌背三有求寂静;令其闻说诸缘起,依独觉乘而出离。若有清净广大心,具足施戒诸功德,亲近如来具慈愍,令其闻说大乘音。或有国土闻一乘,或二或三或四五,如是乃至无有量,悉是如来方便力。涅槃寂静未曾异,智行胜劣有差别;譬如虚空体性一,鸟飞远近各不同。佛体音声亦如是,普遍一切虚空界,随诸众生心智殊,所闻所见各差别。佛以过去修诸行,能随所乐演妙音,无心计念此与彼,我为谁说谁不说。如来面门放大光,具足八万四千数;所说法门亦如是,普照世界除烦恼。具足清净功德智,而常随顺三世间,譬如虚空无染著,为众生故而出现。示有生老病死苦,亦示住寿处于世;虽顺世间如是现,体性清净同虚空。一切国土无有边,众生根欲亦无量;如来智眼皆明见,随所应化示佛道。究竟虚空十方界,所有人天大众中,随其形相各不同,佛现其身亦如是。若在沙门大众会,剃除须发服袈裟,执持衣钵护诸根,令其欢喜息烦恼。若时亲近婆罗门,即为示现羸瘦身,执杖持瓶恒洁净,具足智慧巧谈说。吐故纳新自充饱,吸风饮露无异食,若坐若立不动摇,现斯苦行摧异道。或持彼戒为世师,善达医方等诸论,书数天文地众相,及身休咎无不了。深入诸禅及解脱,三昧神通智慧行,言谈讽咏共嬉戏,方便皆令住佛道。或现上服以严身,首戴华冠荫高盖,四兵前后共围绕,警众宣威伏小王。或为听讼断狱官,善解世间诸法务,所有与夺皆明审,令其一切悉欣伏。或作大臣事弼辅,善用诸王治政法,十方利益皆周遍,一切众生莫了知。或为粟散诸小王,或作飞行转轮帝,令诸王子采女众,悉皆受化无能测。或作护世四天王,统领诸龙夜叉等,为其众会而说法,一切皆令大欣庆。或为忉利大天王,住善法堂欢喜园,首戴华冠说妙法,诸天觐仰莫能测。或住夜摩兜率天,化乐自在魔王所,居处摩尼宝宫殿,说真实行令调伏。或至梵天众会中,说四无量诸禅道,普令欢喜便舍去,而莫知其往来相。或至阿迦尼吒天,为说觉分诸宝华,及余无量圣功德,然后舍去无知者。如来无碍智所见,其中一切诸众生,悉以无边方便门,种种教化令成就。譬如幻师善幻术,现作种种诸幻事;佛化众生亦如是,为其示现种种身。譬如净月在虚空,令世众生见增减,一切河池现影像,所有星宿夺光色。如来智月出世间,亦以方便示增减,菩萨心水现其影,声闻星宿无光色。譬如大海宝充满,清净无浊无有量;四洲所有诸众生,一切于中现其像。佛身功德海亦尔,无垢无浊无边际;乃至法界诸众生,靡不于中现其影。譬如净日放千光,不动本处照十方;佛日光明亦如是,无去无来除世暗。譬如龙王降大雨,不从身出及心出,而能沾洽悉周遍,涤除炎热使清凉。如来法雨亦复然,不从于佛身心出,而能开悟一切众,普使灭除三毒火。如来清净妙法身,一切三界无伦匹;以出世间言语道,其性非有非无故。虽无所依无不住,虽无不至而不去;如空中画梦所见,当于佛体如是观。三界有无一切法,不能与佛为譬喻;譬如山林鸟兽等,无有依空而住者。大海摩尼无量色,佛身差别亦复然;如来非色非非色,随应而现无所住。虚空真如及实际,涅槃法性寂灭等;唯有如是真实法,可以显示于如来。刹尘心念可数知,大海中水可饮尽,虚空可量风可系,无能尽说佛功德。若有闻斯功德海,而生欢喜信解心,如所称扬悉当获,慎勿于此怀疑念。”

  尔时普贤菩萨摩诃萨。称叹如来胜功德已。告诸菩萨及善财言。善男子。如来功德。假使十方一切诸佛经不可说不可说佛刹极微尘数劫。相续演说不可穷尽。若欲成就此功德门。应修十种广大行愿。何等为十?一者礼敬诸佛二者称赞如来三者广修供养四者忏悔业障五者随喜功德六者请转法轮七者请佛住世八者常随佛学九者恒顺众生十者普皆回向。

  善财白言:“大圣。云何礼敬乃至回向?”。

  普贤菩萨告善财言:“善男子。言礼敬诸佛者。所有尽法界。虚空界。十方三世一切佛刹极微尘数诸佛世尊。我以普贤行愿力故。起深信解。如对目前。悉以清净身语意业。常修礼敬。一一佛所。皆现不可说不可说佛刹极微尘数身。一一身体遍礼不可说不可说佛刹极微尘数佛。虚空界尽。我礼乃尽。而虚空界不可尽故。我此礼敬无有穷尽。如是乃至众生界尽。众生业尽。众生烦恼尽。我礼乃尽。而众生界。乃至烦恼无有尽故。我此礼敬无有穷尽。念念相续。无有间断。身语意业无有疲厌。复次善男子。言称赞如来者。所有尽法界。虚空界。十方三世一切刹土。所有极微。一一尘中。皆有一切世界极微尘数佛。一一佛所。皆有菩萨海会围绕。我当悉以甚深胜解。现前知见。各以出过辩才天女微妙舌根。一一舌根。出无尽音声海。一一音声。出一切言辞海。称扬赞叹一切如来诸功得海。穷未来际。相续不断。尽于法界。无不周遍。如是虚空界尽。众生界尽。众生业尽。众生烦恼尽。我赞乃尽。而虚空界乃至烦恼。无有尽故。我此赞叹无有穷尽。念念相续。无有间断。身语意业无有疲厌。复次善男子。言广修供养者。所有尽法界。虚空界。十方三世一切佛刹极微尘中。一一各有一切世界极微尘数佛。一一佛所。种种菩萨海会围绕。我以普贤行愿力故。起深信解。现前知见。悉以上妙诸供养具。而为供养。所谓华云鬘云。天音乐云。天伞盖云。天衣服云。天种种香涂香烧香末香。如是等云。一一量如须弥山王。然种种灯。酥灯油登诸香油灯。一一灯柱。如须弥山。一一灯油。如大海水。以如是等诸供养具。常为供养。善男子。诸供养中。法供养最。所谓如说修行供养。利益众生供养。摄受众生供养。代众生苦供养。勤修善根供养。不舍菩萨业供养。不离菩提心供养。善男子。如前供养无量功德。比法供养。一念功德。百分不及一。千分不及一。百千俱胝那由他分。迦罗分。算分。数分。谕分。优婆泥沙陀分。亦不及一。何以故。以诸如来尊重法故。以如说修行出生诸佛故。若诸菩萨。行法供养。则得成就供养如来。如是修行。是真供养故。此广大最胜供养。虚空界尽。众生界尽。众生业尽。众生烦恼尽。我供乃尽。而虚空界。乃至烦恼。不可尽故。我此供养。亦无有尽。念念相续无有间断。身语意业无有疲厌。复次善男子。言忏除业障者。菩萨自念。我于过去无始劫中。由贪镇疑。发身口意。作诸恶业。无量无边。若此恶业。有体相者。尽虚空界不能容受。我今悉以清净三业。遍于法界极微尘刹一切诸佛菩萨众前。诚心忏悔。后不复造。恒住净戒。一切功德。如是虚空界尽。众生界尽。众生业尽。众生烦恼尽。我忏乃尽。而虚空界。乃至众生烦恼。不可尽故。我此忏悔无有穷尽。念念相续无有间断。身语意业无有疲厌。复次善男子。言随喜功德者。所有尽法界。虚空界。十方三世一切佛刹极微尘数诸佛如来。从初发心。为一切智。勤修福聚。不惜身命。经不可说不可说极微尘数劫。一一劫中。舍不可说不可说佛刹极微尘数头目手足。如是一切难行苦行。圆满种种波罗蜜门。证入种种菩萨智地。成就诸佛无上菩提。及般涅槃。分布舍利。所有善根。我皆随喜。及彼十方一切世界。六趣四生。一切种类。所有功德。乃至一尘。我皆随喜。十方三世一切声闻。及辟支佛。有学无学。所有功德。我皆随喜。一切菩萨所修无量难行苦行。志求无上正等菩提。广大功德。我皆随喜。如是虚空界尽。众生界尽。众生业尽。众生烦恼尽。我此随喜。无有穷尽。念念相续无有间断。身语意业无有疲厌。复次善男子。言请转法轮者。所有尽法界。虚空界。十方三世一切佛刹极微尘中。一一各有不可说不可说佛刹极微尘数广大佛刹。一一刹中。念念有不可说不可说。佛刹极微尘数一切诸佛成等正觉。一切菩萨海会围绕。而我悉以身口意业。种种方便。殷勤劝请。转妙法轮。如是虚空界尽。众生界尽。众生业尽。众生烦恼尽。我常劝请一切诸佛。转正法轮。无有穷尽。念念相续无有间断。身语意业无有疲厌。复次善男子。言请佛住世者。所有尽法界。虚空界。十方三世一切佛刹极微尘数诸佛如来。将欲示现般涅槃者。及诸菩萨。声闻缘觉。有学无学。乃至一切诸善知识。我悉劝请。莫入涅槃。经于一切佛刹极微尘数劫。为欲利乐一切众生。如是虚空界尽。众生界尽。众生业尽。众生烦恼尽。我此劝请无有穷尽。念念相续无有间断。身语意业无有疲厌。复次善男子。言常随佛学者。如此娑婆世界。毗卢遮那如来。从初发心。精进不退。以不可说不可说身命而为布施。剥皮为纸。折骨为笔。刺血为墨。书写经典。积如须弥。为重法故。不惜身命。何况王位。城邑聚落。宫殿园林。一切所有。及余种种难行苦行。乃至树下成大菩提。示种种神通。起种种变化。现种种佛身。处种种众会。或处一切诸大菩萨众会道场。或处声闻辟支佛众会道场。或处转轮圣王小王眷属众会道场。或处刹利及婆罗门长者居士众会道场。乃至或处天龙八部人非人等众会道场。处于如是种种众会。以圆满音。如大雷震。随其乐欲成熟众生。乃至示现入于涅槃。如是一切我皆随学。如今世尊毗卢遮那。如是尽法界。虚空界。十方三世一切佛刹所有尘中。一切如来亦皆如是。于念念中。我皆随学。复次善男子。言恒顺众生者。谓尽法界。虚空界。十方刹海。所有众生种种差别。所谓卵生。胎生。湿生。化生。或有依于地水火风而生住者。或有依空及诸卉木而生住者。种种生类。种种色身。种种形状。种种相貌。种种寿量。种种族类。种种名号。种种心性。种种知见。种种欲乐。种种意行。种种威仪。种种衣服。种种饮食。处于种种村营聚落城邑宫殿。乃至一切天龙八部人非人等。无足二足。四足多足。有色无色。有想无想。非有想。非无想。如是等类。我皆于彼。随顺而转。种种承事。种种供养。如敬父母。如奉师长。及阿罗汉。乃至如来。等无有异。于诸病苦。为作良医。于失道者。示其正路。于暗夜中。为作光明。于贫穷者。令得伏藏。菩萨如是平等饶益一切众生。何以故。若菩萨能随顺众生。则为随顺供养诸佛。若于众生。尊重承事。则为尊重承事如来。若令众生欢喜者。则令一切如来欢喜。何以故。诸佛如来。以大悲心而为体故。因于众生。而起大悲。因于大悲。生菩提心。因菩提心成等正觉。譬如旷野沙碛之中。有大树王。若根得水。枝叶华果悉皆繁茂。生死旷野菩提树王。亦复如是。一切众生而为树根。诸佛菩萨而为华果。以大悲水。饶益众生。则能成就诸佛菩萨智慧华果。何以故。若诸菩萨。以大悲水。饶益众生。则能成就阿耨多罗三藐三菩提故。是故菩提。属于众生。若无众生。一切菩萨。终不能成无上正觉。善男子。汝于此义。应如是解。以于众生心平等故。则能成就圆满大悲。以大悲心。随众生故。则能成就供养如来。菩萨如是随顺众生。虚空界尽。众生界尽。众生业尽。众生烦恼尽。我此随顺无有穷尽。念念相续无有间断。身语意业无有疲厌。复次善男子。言普皆回向者。从初礼拜。乃至随顺。所有功德。悉皆回向。尽法界。虚空界。一切众生。愿令众生常德安乐。无诸病苦。欲行恶法悉皆不成。所修善业。悉皆成就。关闭一切诸恶趣门。开示人涅槃正路。若诸众生。因其积集诸恶业故。所感一切极重苦果。我皆代受。令彼众生悉得解脱。究竟成就无上菩提。菩萨如是所修回向。虚空界尽。众生界尽。众生业尽。众生烦恼尽。我此回向无有穷尽。念念相续无有间断。身语意业无有疲厌。善男子。是为菩萨摩诃萨十种大愿具足圆满。若诸菩萨。于此大愿。随顺趣入。则能成熟一切众生。则能随顺阿耨多罗三藐三菩提。则能成满普贤菩萨诸行愿海。是故善男子。汝于此义。应如是知。若有善男子善女人。以满十方无量无边不可说不可说佛刹极微尘数一切世界。上妙七宝及诸人天最胜安乐。布施尔所一切世界所有众生。供养尔所一切世界诸佛菩萨。经尔所佛刹极微尘数劫。相续不断。所得功德。若复有人。闻此愿王。一经于耳。所有功得。比前功德。百分不及一。千分不及一。乃至优婆泥沙陀分。亦不及一。若复有人。以深信心。于此大愿。受持读诵。乃至书写一四句偈。速能除灭五无间业。所有世间身心等病。种种苦恼。乃至佛刹极微尘数一切恶业。皆得销除。一切魔军。夜叉罗刹。若鸠槃荼若毗舍阇。若部多等。饮血啖肉。诸恶鬼神。悉皆远离。或时发心。亲近守护。是故若人诵此愿者。行于世间。无有障碍。如空中月出于云翳。诸佛菩萨之所称赞。一切人天皆应礼敬。一切众生悉应供养。此善男子。善得人生。圆满普贤所有功德。不久当如普贤菩萨速得成就微妙色身。具三十二大丈夫相。若生人天。所在之处。常居胜族。悉能破坏一切恶趣。悉能远离一切恶友。悉能制伏一切外道。悉能解脱一切烦恼。如师子王摧伏群兽。堪受一切众生供养。又复是人。临命终时。最后刹那。一切诸根悉皆散坏。一切亲属悉皆远离。一切威势悉皆退失。辅相大臣。城宫内外象马车乘。珍宝伏藏。如是一切无复相随。唯此愿王不相舍离。于一切时。引导其前。一刹那中。即得往生极乐世界。到已即见阿弥陀佛。文殊师利菩萨。普贤菩萨。观自在菩萨。弥勒菩萨等。此诸菩萨色相端严。功德具足。所共围绕。其人自见。生莲华中。蒙佛授记。得授记已。经于无数百千万亿那由他劫。普于十方不可说不可说世界。以智慧力。随众生心。而为利益。不久当坐菩提道场。降服魔军。成等正觉。转妙法轮。能令佛刹极微尘数世界众生。发菩提心。随其根性。教化成熟。乃至尽于未来劫海。广能利益一切众生。善男子。彼诸众生。若闻若信此大愿王。受持读诵。广为人说。所有功德。除佛世尊余无知者。是故汝等。闻此愿王。莫生疑念。应当谛受。受已能读。读已能诵。诵已能持。乃至书写。广为人说。是诸人等。于一念中。所有行愿。皆得成就。所获福聚无量无边。能于烦恼大苦海中。拔济众生。令其出离。皆得往生阿弥陀佛极乐世界。尔时普贤菩萨摩诃萨。欲重宣此义。普观十方。而说偈言。所有十方世界中。三世一切人师子。我以清净身语意。一一遍礼尽无余。普贤行愿威神力。普现一切如来前。一身复现刹尘身。一一遍礼刹尘佛。于一尘中尘数佛。各处菩萨众会中。无尽法界尘亦然。深信诸佛皆充满。各以一切音声海。普出无尽妙言辞。尽于未来一切劫。赞佛甚深功德海。以诸最胜妙华鬘。伎乐涂香及伞盖。如是最胜庄严具,我以供养诸如来。最胜衣服最胜香。末香烧相与灯烛。一一皆如妙高聚。我悉供养诸如来。我以广大胜解心。深信三世一切佛。悉以普贤行愿力。普遍供养诸如来。我昔所造诸恶业。皆由无始贪恚疑。从身语意之所生。一切我今皆忏悔。十方一切诸众生。二乘有学及无学。一切如来与菩萨。所有功德皆随喜。十方所有世间灯。最初成就菩提者。我今一切皆劝请。转于无上妙法轮。诸佛若欲示涅槃。我悉至诚而劝请。为愿久住刹尘劫。利乐一切诸众生。所有礼赞供养福。请佛住世转法轮。随喜忏悔诸忏悔。回向众生及佛道。我随一切如来学。修行普贤圆满行。供养过去诸如来。及与现在十方佛。未来一切天人师。一切意乐皆圆满。我愿普随三世学。速得成就大菩提。所有十方一切刹。广大清净妙庄严。众会围绕诸如来。悉在菩提树王下。十方所有诸众生。愿离忧患常安乐。获得甚深正法利。灭除烦恼尽无余。我为菩提修行时。一切趣中成宿命。常得出家修净戒。无垢无破无穿漏。天龙夜叉鸠槃荼。乃至人与非人等。所又一切众生语。悉以诸音而所法。勤修清净波罗蜜。恒不忘失菩提心。灭除障垢无有余。一切妙行皆成就。于诸惑业及魔境。世间道中得解脱。犹如莲华不着水。亦如日月不住空。悉除一切恶道苦。等与一切群生乐。如是经于刹尘劫。十方利益恒无尽。我常随顺诸众生。尽于未来一切劫。恒修普贤广大行。圆满无上大菩提。所有与我同行者。于一切处同集会。身口意业皆同等。一切行愿同修学。所有益我善知识。为我显示普贤行。常愿与我同集会。于我常生欢喜心。愿常面见诸如来。及诸佛子众围绕。于彼皆兴广大供。尽未来劫无疲厌。愿持诸佛微妙法。光显一切菩提行。究竟清净普贤道。尽未来劫常修习。我于一切诸有中。所修福智恒无量。定慧方便及解脱。获诸无尽功德藏。一尘中有尘数刹。一一刹有难思佛。一一佛处众会中。我见恒演菩提行。普尽十方诸刹海。一一毛端三世海。佛海及与国土海。我遍修行经劫海。一切如来与清净。一言具众音声海。随诸众生意乐旨。一一流佛辩才海。三世一切诸如来。于彼无尽语言海。恒转理趣妙法轮。我深智力普能入。我能深入于未来。尽一切劫为一念。三世所有一切劫。为一念际我皆入。我于一念见三世。所有一切人师子。亦常如佛境界中。如幻解脱及威力。于一毛端极微中。出现三世庄严刹。十方尘刹诸毛端。我皆深入而严净。所有未来照世灯。成道转法悟群有。究竟佛事示涅槃。我皆往诣而亲近。速疾周遍神通力。普门遍入大乘力。智行普修功德力。威神普覆大慈力。遍净庄严胜福力。无着无依智慧力。定慧方便诸威力。普能积集菩提力。清净一切善业力。摧灭一切烦恼力。降伏一切诸魔力。圆满普贤诸行力。普能严净诸刹海。解脱一切众生海。善能分别诸法海。能甚深入智慧海。普能清净诸行海。圆满一切诸愿海。亲近供养诸佛海。修行无倦经劫海。三世一切诸如来。最胜菩提诸行愿。我皆供养圆满修。以普贤行悟菩提。一切如来有长子。彼名号曰普贤尊。我今回向诸善根。愿诸智行悉同彼。愿身口意恒清净。诸行刹土亦复然。如是智慧号普贤。愿我与彼皆同等。我为遍净普贤行。文殊师利诸大愿。满彼事业尽无余。未来际劫恒无倦。我所修行无有量。获得无量诸功德。安着无量诸行中。了达一切神通力。文殊师利勇猛智。普贤慧行亦复然。我今回向诸善根。随彼一切常修学。三世诸佛所称叹。如是最胜诸大愿。我今回向诸善根。为得普贤殊胜行。愿我临欲命终时。除尽一切诸障碍。面见彼佛阿弥陀。即得往生安乐刹。我既往生彼国已。现前成就此大愿。一切圆满尽无余。利乐一切众生界。彼佛众会咸清净。我时于胜莲华生。亲睹如来无量光。现前授我菩提记。蒙彼如来授记已。化身无数百俱胝。智力广大遍十方。普利一切众生界。乃至虚空世界尽。众生及业烦恼尽。如是一切无尽时。我愿究竟恒无尽。十方所有无边刹。庄严众宝供如来。最胜安乐施天人。经一切刹微尘劫。若人于此胜愿王。一经于耳能生信。求胜菩提心渴仰。获胜功德过于彼。即常远离恶知识。永离一切诸恶道。速见如来无量光。具此普贤最胜愿。此人善得胜寿命。此人善来人中生。此人不久当成就。如彼普贤菩萨行。往昔由无智慧力。所造极恶五无间。诵此普贤大愿王。一念速疾皆销灭。族姓种类及容色。相好智慧咸圆满。诸魔外道不能摧。堪为三界所应供。速诣菩提大树王。坐已降服诸魔众。成等正觉转法轮。普利一切诸含识。若人于此普贤愿。读诵受持及演说。果报唯佛能证知。决定获胜菩提道。若人诵此普贤愿。我说少分之善根。一念一切悉皆圆。成就众生清净愿。我此普贤殊胜行。无边胜福皆回向。普愿沉溺诸众生。速往无量光佛刹。

  尔时普贤菩萨摩诃萨。于如来前。说此普贤广大愿王清净偈已。善财童子。踊跃无量。一切菩萨皆大欢喜。如来赞言。善哉善哉。尔时世尊。与诸圣者菩萨摩诃萨。演说如是不可思议解脱境界胜法门时。文殊师利菩萨而为上首。诸大菩萨。及所成熟。六千比丘。弥勒菩萨为上首。贤劫一切诸大菩萨。无垢普贤菩萨而为上首。一生补处住灌顶位诸大菩萨。及余十方种种世界。普来集会。一切刹海极微尘数诸菩萨摩诃萨众。大智舍利弗。摩诃目犍连等。而为上首。诸大声闻。并诸人天一切世主。天龙。夜叉。乾闼婆。阿修罗。迦楼罗。紧那罗。摩睺罗伽。人。非人。等一切大众。闻佛所说。皆大欢喜。信受奉行。

Manjushri

Then Sudhana, passing more than one hundred and ten cities, went to Sumanamukha and stayed there thinking about Manjushri, wishing to see and meet with Manjushri. Then Manjushri extended his hand over a hundred and ten leagues and laid it on the head of Sudhana, who was standing in the city of Sumanamukha, and said, “Good, good! Those without the faculty of faith, those who are weary or sluggish in mind, those who have not accumulated efforts, those whose vigor recedes, those who are satisfied with meager virtues, those imbued with only one root of goodness, those unskilled in carrying out practical vows, those who are not in the care of spiritual benefactors, those who are not minded by the buddhas, cannot know this true nature, this principle, this sphere, this abode—they are unable to know, to fathom, to penetrate, to believe, to conceive, to know exactly, or to attain.”

Having caused Sudhana to see by means of his spiritual talk, having directed him, inspired him, gladdened him, imbued him with countless facets of truth, illumined him with the great light of infinite knowledge, led him into the endless mental command, presence of mind, concentration, and superknowledge of enlightening beings, plunged him into the sphere of universally good practice, and established him in his own place, Manjushri left the presence of Sudhana.

The Vow of Practice of Universal Good

Then Sudhana, attending as many spiritual benefactors as atoms in a billion-world universe, his mind having accumulated the provisions for omniscience, acting on the instructions of all spiritual benefactors with correct understanding, his mind equally attentive to all spiritual friends, his intellect in harmony with all spiritual friends without emotion, following the ocean of principles of the advice and instruction of all spiritual friends, filled with universal compassion, illumining all beings with universal love, physically blissful, abiding at peace in the vast liberation of enlightening beings, his equanimous vision attentive to all dimensions, having accomplished the ocean of virtues of all buddhas, on the path of resolve of all buddhas, strengthened by the energy of vigor of preparation for omniscience, his mind thoroughly dedicated to the will of all enlightening beings, comprehending the succession of all buddhas of past, present, and future, awake to the ocean of principles of all enlightened teachings, following the ocean of principles of the wheels of teaching of all buddhas, in the realm of manifesting reflections of life in all worlds, immersed in the principles of the vows of all enlightening beings, set out to carry on enlightening practice throughout all ages, seeing the realm of omniscience, having developed all the faculties of enlightening beings, aware of the path of omniscience, his intellect focused on all the principles of the reality realm, illumining the principles of all lands, following the course of beneficial action extending to all beings, shattering the precipitous mountains of spiritual impediments, according with the unimpeded nature of reality, abiding at peace in the liberation of enlightening beings containing the universal reality realm, investigating the realm of all buddhas, empowered by all buddhas, stood contemplating the realm of the enlightening being Universally Good.

Having heard the name of the enlightening being Universally Good, his practice of enlightenment, the excellence of his vow, the excellence of basing his undertaking on the provisions for enlightenment, the excellence of his expertise in accomplishment, his conduct in the stage of universal good, his preparations for the stages, the excellence of his attainment, the speed of his attainment of the stages, his entry into the stages, his stabilization in the stages, his progress through the stages, his importance in the stages, his mastery of the stages, and his abiding in the stages, Sudhana, eager to see the enlightening being Samantabhadra, Universally Good, sat on a lotus seat of jewels facing the lion throne of the Buddha on the enlightenment site there filled with oceans of diamonds, with a mind as vast as space and free from all attachments, with perception of all lands well developed, with a mind having transcended all barriers and clingings, with a mind unimpeded, in the realm of nonobstruction in the midst of all things, with a mind freely pervading everywhere without hindrance, with a pure mind entering the realm of omniscience, with a well-ordered mind purified by observing the ornaments of the site of enlightenment, with a broad mind immersed in the ocean of all enlightened teachings, with a vast mind pervading all realms of beings to guide them to perfection, with an immeasurable mind purifying all buddha-lands, with an infinite mind reflected in the circles of all buddhas, abiding indefatigably for all ages, until the ultimate realization of the power, expertise, and unique qualities of all buddhas.

Furthermore, to Sudhana, engaged in these meditations, there appeared ten signs prefiguring the vision of the enlightening being Universally Good, by virtue of the empowerment of all buddhas having nourished his past roots of goodness, and by virtue of having past roots of goodness equivalent to those of the enlightening being Universally Good. What were those ten signs? All buddha-lands were purified by purification with the adornments of the sites of enlightenment of all buddhas. All buddha-lands were purified by removal of all evils and miserable states and conditions inopportune for enlightenment. All buddha-lands were purified by purification of buddha-lands with arrays of spiritual lotus ponds. All buddha-lands were purified by cooling and refreshing the bodies and minds of all beings. All buddha-lands were purified by becoming made of jewels. All buddha-lands were purified by all the beings becoming adorned with the marks and embellishments of greatness. All buddha-lands were purified by formation of masses of all adornments. All buddha-lands were purified by all the beings becoming kind, benevolent, and friendly to each other. All buddha-lands were purified by becoming arrayed with the adornments of sites of enlightenment. All buddha-lands were purified by all the beings becoming consciously absorbed in mindfulness of Buddha. These ten signs appeared foreshadowing the vision of the great enlightening being Universally Good.

After that, ten great lights appeared, foreshadowing the manifestation of the great enlightening being Universally Good. What were the ten? In each atom of all worlds the network of all buddhas shone. The auras of light of all buddhas emanated from each atom of all worlds, with hundreds of thousands of various colors, and pervaded the whole cosmos. Clouds of jewels manifesting reflections of all buddhas emanated from each atom of all worlds and pervaded the cosmos. Multitudes of circles of flames of all buddhas emanated from each atom of all worlds and pervaded the cosmos. Multitudes of all kinds of fragrant flowers, garlands, perfumes, and incenses emanated from each atom of all worlds and pervaded the cosmos radiating the light of the enlightening being Universally Good. Multitudes of lamps in the forms of all beings emanated from each atom of all worlds and pervaded the cosmos. Multitudes of figures of light beams in the forms of the bodies of all buddhas emanated from each atom of all worlds and pervaded the cosmos showing the basic vows of all buddhas. Oceans of multitudes of reflections of enlightening beings of all forms and appearances, representations of phantom bodies of all beings, fulfilling the wishes of all beings, emanated from each point of all worlds and pervaded the cosmos. These ten great lights appeared foreshadowing the manifestation of Universally Good.

Then Sudhana, having seen these ten foreshadowing lights, had the opportunity to see the enlightening being Universally Good, supported by the power of his own roots of goodness, a living manifestation of all buddha-teachings, empowered by all buddhas, immersed in the vows of the enlightening being Universally Good, in the presence of the realm of all buddhas, having the power of certainty of the lofty realm of enlightening beings, perceiving the attainment of the light of omniscience in the sight of the enlightening being Universally Good, his senses directed toward vision of the enlightening being Universally Good, flooded with great energy for the vision of the enlightening being Universally Good, striving unremittingly in the search for the enlightening being Universally Good, with the sphere of his senses turned to all directions, with the body of an enlightening being entering the sphere of the eye of universal good, with a mind directed toward all buddhas and aware of the enlightening being Universally Good in the presence of all buddhas, with a will seeking unremittingly for the enlightening being Universally Good, inwardly perceiving the vision of the enlightening being Universally Good in all objects, with the eye of knowledge on the path of the enlightening being Universally Good, with a mind as vast as space, with a powerful resolve supported by indestructible universal compassion, with a vow to accompany the enlightening being Universally Good throughout all time, with purity of manner equally following the practice of the enlightening being Universally Good, abiding in knowledge based on the state of the enlightening being Universally Good, dwelling in the sphere of all those who realize Thusness, he saw the enlightening being Universally Good sitting on a lion seat in the calyx of a great jewel lotus in front of Vairocana Buddha, the perfectly enlightened one, in an ocean of enlightening beings, his body standing out among the whole assembly, unexcelled by any worldlings, looking over all the enlightening beings, his knowledge endless, his range insuperable, his sphere inconceivable, having arrived at equality of past, present and future and attained equality with all buddhas.

He saw clouds of light rays as numerous as atoms in all buddha-lands emanate from each of Universally Good’s pores and illumine all worlds throughout the space of the cosmos, relieving the pain of all beings. He saw as many auras of light as atoms in all buddha-lands emanate from Universally Good’s body, increasing the ecstasy of all enlightening beings. He saw clouds of fragrant flames of various colors emanate from Universally Good’s head and pores, pervading the audiences of all buddhas and showering on them. He saw as many clouds of all kinds of flowers as atoms in all buddha-lands emanate from each of Universally Good’s pores, filling the audiences of all buddhas and showering on them. He saw as many clouds of all kinds of fragrant trees as atoms in all buddha-lands emanate from each of Universally Good’s pores, adorning all universes throughout space with fragrant trees budding with inexhaustible aromatic powders and oils, showering on the audiences of all buddhas. He saw clouds of all kinds of cloth emanate from every pore, covering all universes throughout space and decorating them. He saw clouds of streamers, ornaments, strings of pearls, and wish-fulfilling jewels, numerous as atoms in all buddha-lands, emanate from every pore, filling the assemblies of all buddhas and showering on them to fulfill the wishes of all beings. He saw clouds of jewel trees, as many as atoms in all buddha-lands, emanate from every pore, filling all universes in space, adorning them with blooming jewel trees and showering great rains of jewels on the audiences of all buddhas. He saw multitudes of embodiments of celestial beings, as many as atoms in all buddha-lands, emanate from every pore, filling all worlds praising the enlightening being. He saw multitudes of phantom embodiments of the celestial beings in all the brahma-worlds emanate from every pore, asking the enlightened buddhas to turn the wheel of the teaching. He saw multitudes of embodiments of all the celestials in the realm of desire emanate from every pore, receiving the cycles of teaching of all buddhas. He saw multitudes of all buddha-lands of past, present, and future, as many as atoms in all buddha-lands, emanate from each pore in each mental moment, pervading all universes throughout space as places of rest, salvation, and refuge for beings with no place of rest, no savior, no refuge. He saw multitudes of all buddha-lands, as many as atoms in all buddha-lands, filled with congregations of inspired enlightening beings, emanate from every pore, pervading all universes throughout space, conducive to the purification of beings of lofty resolve. He saw multitudes of pure lands with defilement, as many as atoms in all buddha-lands, emanate from every pore in each moment of thought, pervading all universes throughout space, conducive to the purification of defiled beings. He saw multitudes of defiled lands with mental purity, as many as atoms in all buddha-lands, emanate from every pore in each moment of thought, pervading all universes throughout space, conducive to the purification of wholly defiled beings. He saw multitudes of embodiments of all enlightening beings, as many as atoms in all buddha-lands, emanate from every pore in each instant of consciousness, pervading all universes throughout space, adapting to the conduct of all beings and developing all beings to supreme perfect enlightenment. He saw multitudes of embodiments of enlightening beings, as many as atoms in all buddha-lands, emanate from every pore in each mental moment, pervading all universes throughout space, invoking the names of all buddhas in order to increase the roots of goodness of all beings. He saw multitudes of embodiments of enlightening beings, as many as atoms in all buddha-lands, emanating from every pore, pervading all universes throughout space, in all buddha-lands presenting the accomplishment of all roots of goodness of all enlightening beings, from the first arousal of the aspiration for enlightenment. He saw as many multitudes of enlightening beings as atoms in all buddha-lands emanate from every pore, in each and every buddha-land illustrating the oceans of vows of all enlightening beings for the perfection of the practice of universally good enlightening beings. He saw as many clouds of practices of the enlightening being Universally Good as atoms in all buddha-lands emanate from every pore, raining showers fulfilling the wishes of all beings, increasing the flood of joy of attainment of omniscience. He also saw as many clouds of perfect enlightenment as atoms in all buddha-lands emanating from every pore, showing perfect enlightenment in all buddha-lands, increasing the great spiritual energy of attainment of omniscience.

Then Sudhana, having seen this manifestation of Universally Good’s mystic power, happy, fulfilled, enraptured, uplifted, delighted, joyful, contemplated the body of Universally Good further and saw, from every part of his body and every pore, the billionfold world, with its masses of air, earth, and fire, its oceans, continents, rivers, jewel mountains, polar mountains, peripheral mountains, villages, cities, towns, communities, districts, forests, dwellings, populations, hells, animal realms, underworlds, realms of titans, dragons, birds, humans, and celestials, realms of desire, formless realms, its bases, foundations, and forms, its clouds, lightning, stars, nights, days, and fortnights, half years and years, intermediate eons and eons. And as he saw this world, in the same way he saw all the worlds to the east, and as in the east he saw all the worlds in all directions, in the south, west, north, northeast, southeast, southwest, northwest, the nadir and the zenith. By way of reflections he saw the emergence of all buddhas, along with their circles of enlightening beings, as well as other beings, and he saw the succession of all worlds in past eons in this world, all that in one mark of greatness of the body of Universally Good—the emergence of all the buddhas, the circles of enlightening beings, the sentient beings, the abodes, the days and nights, the ages. In the same way he also saw all the buddha-lands of the future. And just as he saw the succession of past and future worlds in this world, in the same way he saw the successions of all past and future worlds in all worlds in the ten directions, through each mark of greatness and each pore on the body of the enlightening being Universally Good, all in perfect order, not mixed up with one another.

And just as he saw the enlightening being Universally Good sitting on a jewel lotus calyx lion seat before Vairocana Buddha displaying this miracle, likewise he saw him displaying the same miracle in the world Padmashri of Bhadrashri Buddha in the east; and as in the east, he also saw the enlightening being Universally Good sitting on a jewel lotus calyx lion seat in the presence of all buddhas in all worlds everywhere displaying this same miracle, and from each individual body of Universally Good he saw all objects of past, present, and future appearing in reflections, and likewise saw all lands, all beings, all buddhas emerging, and all congregations of enlightening beings appearing as reflections; and he heard the voices of all beings, the voices of all buddhas, the turning of the wheel of teaching of all buddhas, the presentation of all advice and instruction, the attainments of all enlightening beings, and the mystic powers of all buddhas.

Having seen and heard this inconceivable miracle of the enlightening being Universally Good, he attained ten states of consummation of knowledge. What were these ten? He attained the state of consummation of knowledge physically pervading all buddha-lands in a moment of thought. He attained the state of consummation of holistic knowledge going to the presence of all buddhas. He attained the state of consummation of knowledge serving all buddhas. He attained the state of consummation of knowledge asking about the Teaching and receiving answers from each and every buddha. He attained the state of consummation of knowledge of meditation on the cycles of teaching of all buddhas. He attained the state of consummation of knowledge of the inconceivable miracles of buddhas. He attained the state of consummation of knowledge to expound one expression of truth forever by means of inexhaustible specific knowledge of all truths. He attained the state of consummation of direct knowledge of the ocean of all truths. He attained the state of consummation of knowledge of all principles of the realm of reality. He attained the state of consummation of knowledge to live together with the thoughts of all beings. He attained the state of consummation of knowledge of instantaneous direct witness of the practice of the enlightening being Universally Good.

To Sudhana, who had realized these states of consummate knowledge, Universally Good extended his right hand and laid it on his head. With Universally Good’s hand on Sudhana’s head, as many concentrations as atoms in all buddha-lands entered into Sudhana, and by each concentration he entered into as many oceans of worlds as atoms in all buddha-lands; as many hitherto unseen provisions for omniscience as atoms in all buddha-lands accrued to him; as many origins of elements of omniscience as atoms in all buddha-lands became manifest to him; he rose up for as many great undertakings for omniscience as atoms in all buddha-lands; he entered into as many oceans of vows as atoms in all buddha-lands; he went forth on as many emancipating paths of omniscience as atoms in all buddha-lands; he was involved in as many practices of enlightening beings as atoms in all buddha-lands; he was boosted by as many floods of omniscience as atoms in all buddha-lands; he was illumined by as many lights of knowledge of all buddhas as atoms in all buddha-lands.

Just as in this world, in the presence of Vairocana Buddha, the enlightening being Universally Good extended his right hand and laid it on Sudhana’s head, in the same way Universally Good sitting at the feet of all buddhas in all worlds extended his right hand and laid it on Sudhana’s head. In the same way, sitting at the feet of all buddhas in all worlds within the atoms of all worlds Universally Good extended his right hand and laid it on Sudhana’s head. And just as facets of truth entered Sudhana as he was touched by the hand of Universally Good at the feet of Vairocana Buddha, likewise facets of truth entered Sudhana in various ways as he was touched by the multitudes of hands extended from the bodies of all the Universally Goods.

Then the great enlightening being Universally Good said to Sudhana, “Did you see my mystical projection?”

Sudhana said, “I saw, noble one. But only a buddha could understand such an inconceivable mystical projection.”

Universally Good said, “I practiced for as many eons as atoms in untold buddha-lands, seeking the mind of omniscience, and in each immense eon I associated with as many buddhas as atoms in untold buddha-lands, to purify the aspiration for enlightenment. And in each immense eon I made great sacrifices, giving away everything, announced in all worlds, fulfilling all beings, storing virtue for omniscience. And in each immense eon I made as many great sacrifices as atoms in untold buddha-lands, extreme sacrifices, seeking the qualities of omniscience. And in each immense eon I gave up my body untold numbers of times, and I gave up kingships, villages, cities, towns, counties, and communities, and I gave up dearly beloved companions, so hard to give up, and I gave up spouses and children. I gave away the flesh of my own body and gave blood from my own body to beggars, and I gave away my bones and marrow. I gave away my limbs, my ears and nose, my eyes and tongue, caring only for buddha-knowledge and not for my physical life. In each immense eon I gave away as many of my own bodies as atoms in untold buddha-lands, seeking from my own bodies the unsurpassed head of omniscience which rises beyond all worlds. And as I did in each immense eon, so also did I do in oceans of great eons as numerous as atoms in untold buddha-lands. In each immense eon I honored and served as many buddhas as atoms in untold buddha-lands, providing food and clothing, shelter, furniture, medicine, and other necessities. And I went forth into the tutelage of each buddha, applied the instructions of all buddhas, and I hold their Teaching.

“I do not know of a single thought in all those oceans of eons in which I neglected the instructions of the buddhas. I am not aware of having had a single malicious thought in all those eons, or an egotistic thought, or a selfish thought of possession, or a thought of difference between self and others, or a thought of parting from the path of enlightening beings, or a thought of weariness at staying in the world, or a thought of depression, or a thought deluded by hindrances, or any thought apart from the aspiration for enlightenment, the invulnerable asylum of invincible knowledge, directed toward preparations for omniscience.

“All oceans of eons would be exhausted in telling of my past efforts to purify buddha-lands, my compassionate efforts to save, develop, and purify all beings, my efforts to serve buddhas, my efforts in listening to teachers in quest of truth, my self-sacrifice for the sake of absorbing truth, my sacrifice of life to protect truth. Of all the oceans of teachings, there is not a single statement that I did not get by giving up rulership, that I did not get by giving up all that exists, by undertaking the salvation of all beings, by contemplating my own being, by undertaking to attain higher states ahead, by undertaking to produce the light of all worldly knowledge, by undertaking to produce the light of all transmundane knowledge, by undertaking to produce mundane happiness for all sentient beings, by undertaking to tell of the virtues of all buddhas. Thus it would take up as many eons as atoms in untold buddha-lands to tell of the accomplishment of my past endeavors.

“By such power of preparation, power of accomplishment of assemblage of root causes, power of lofty resolution, power of accomplishment of virtues, power of contemplation of all truths as they are, power of the eye of wisdom, power bestowed by buddha, power of great vows, power of great compassion, power of thoroughly purified mystic knowledge, power of the care of spiritual benefactors, I attained the ultimately pure body of reality, which is continuous and unfragmented throughout past, present, and future. I also purified an unexcelled physical body, beyond all worldlings, appearing to all beings according to their mentalities, omnipresent, in all buddha-lands, abiding everywhere, showing all kinds of mystical projections everywhere, visible in all worlds.

“Look at this body I have achieved, produced over endless multitudes of eons, hard to get to appear even in decillions of eons, hard to get to see. Beings who have not planted roots of goodness cannot even hear of me, much less see me. There are beings who become irreversible on the way to supreme perfect enlightenment just by hearing my name; there are those who become irreversible just by seeing me, those who become irreversible just by contact with me, those who become irreversible just by following me, those who become irreversible just by associating with me, those who become irreversible by seeing me in a dream, and those who become irreversible on the way to supreme perfect enlightenment by hearing my name in a dream.

“Some beings become mature by remembering me for a day and a night; some become mature remembering me for a fortnight, some a month, some a year, some a century, some an eon, some a hundred eons, and some up to as many eons as atoms in untold buddha-lands. Some become mature remembering me for one lifetime, some a hundred lifetimes, some up to as many lifetimes as atoms in untold buddha-lands. Some become mature by seeing my radiance, some by seeing emanation of light beams, some by feeling the earth quake, some by seeing my physical form, some by being encouraged. Thus beings become irreversible toward supreme perfect enlightenment through as many means as atoms in a buddha-land. Furthermore, whoever hears of the purity of my buddha-land shall be born in pure buddha-lands, and whoever sees the purity of my body will be born in my body. Behold the purity of this body of mine.

Then Sudhana, contemplating the body of the enlightening being Universally Good, saw in each and every pore untold multitudes of buddha-lands filled with buddhas. And in each buddha-land he saw the buddhas surrounded by assemblies of enlightening beings. And he saw that all those multitudes of lands had various bases, various forms, various arrays, various perimeters, various clouds covering the skies, various buddhas appearing, various enunciations of cycles of the Teaching. And just as he saw this in each pore, so also in all pores at once, in all the marks of greatness, all the embellishments, all the limbs and parts of the body; and in each he saw multitudes of lands, with as many multitudes of projected bodies of buddhas, as atoms in all buddha-lands, emerging and filling all worlds in the ten directions developing beings toward supreme perfect enlightenment.

Then Sudhana, edified by the advice and instruction of the enlightening being Universally Good, entered into all the worlds within the body of Universally Good and developed the beings toward maturity. Furthermore, the light of knowledge and roots of goodness accumulated by Sudhana in going to, meeting, and attending as many spiritual benefactors as atoms in a buddha-land did not amount to even a minute fraction, not to any calculable fraction, of his accumulation of roots of goodness concomitant with seeing Universally Good. As many successive buddha-lands as he had entered from his first determination up to his seeing Universally Good, he entered more, successive oceans of buddha-lands, with attributes as numerous as atoms in untold buddha-lands, in a single pore of Universally Good in each moment of thought. And as in one pore, so in all pores; in each moment of thought passing as many worlds as atoms in untold buddha-lands, passing the worlds of endless eons at a step, he still did not come to the end—he did not come to the end of the successions of oceans of lands, of the matrices of oceans of lands, of the differentiations of oceans of lands, of the interpenetrations of oceans of lands, of the origins of untold oceans of buddha-lands, of the dissolutions of oceans of lands, of the arrays of oceans of lands, of the matrices of oceans of appearances of buddhas, of the interpenetrations of oceans of appearances of buddhas, of the origins of oceans of appearances of buddhas, of the dissolutions of oceans of appearances of buddhas, of the oceans of congregations of enlightening beings, of the successions of oceans of congregations of enlightening beings, the matrices of oceans of congregations of enlightening beings, the differentiations of oceans of congregations of enlightening beings, the unity of oceans of congregations of enlightening beings, the formations of oceans of congregations of enlightening beings, the dissolutions of oceans of congregations of enlightening beings, the entrances of realms of sentient beings, the entrances of instantaneous knowledge of faculties of sentient beings, the penetrations of knowledge of sentient beings’ faculties, the developmental guidance of sentient beings, the profound states of occult powers of enlightening beings, or the multitudes of enlightening beings’ accessions to and supercessions of the stages.

He traveled and contemplated in a land for an eon, in another for up to as many as eons as atoms in untold buddha-lands, without moving from that land. In each moment of consciousness he entered infinite oceans of lands and developed sentient beings toward supreme perfect enlightenment. This continued as he gradually attained equality with Universally Good in terms of the ocean of vows of practice of the universally good enlightening beings, equality with all buddhas, equality of pervasion of all lands, equality of fulfillment of practices, equality of manifestation of the miracle of attainment of enlightenment, equality of turning the wheel of teaching, equality of purity of intellect, equality of voice and articulation, equality of power and expertise, equality of the enlightened state, equality of universal love and compassion, equality of the spiritual metamorphoses of the inconceivable liberation of enlightening beings.

Then the great enlightening being Universally Good, thus explaining courses of eons, as many eons as atoms in the untold buddha-lands in the succession of worlds, went on to make a vow:

As many buddhas as there may be in any world

Throughout the ten directions, throughout past, present, and future,

I honor them all, without exception,

Pure in body, speech, and mind.

With as many bodies as atoms in all lands

I bow to all buddhas,

With a mind directed to all buddhas,

By the power of the vow of the practice of good.

In a single atom, buddhas as many as atoms

Sit in the midst of enlightening beings;

So it is of all things in the cosmos—

I realize all are filled with buddhas.

I laud all the buddhas therein,

Expounding in all languages

The qualities of all buddhas,

With endless oceans of manifestations.

With the finest flowers, garlands,

Musical instruments, perfumes and parasols,

The finest lamps and incenses,

I make offerings to those buddhas.

With the finest clothes, fragrances,

And mountainous baskets of aromatic powders,

With the finest of all kinds of adornments

I make offerings to those buddhas.

Whatever be the best of offerings,

I produce them for all buddhas;

By the power of devotion to the practice of good,

I honor and serve all buddhas.

Whatever evil I may commit

Under the sway of passion, hatred, or folly,

Bodily, verbally, or mentally,

I confess it all.

And whatever the virtue of beings everywhere,

Hearers, saints, self-conquerors,

Enlightening beings and buddhas,

In all that I do rejoice.

And all the Lamps of the Worlds in the ten directions

Who have realized enlightenment and attain nonobstruction

I seek as guides, that they may turn

The supreme wheel of teaching.

And those who wish to manifest extinction

I petition respectfully to remain

For eons as many as atoms in the land

For the welfare and happiness of all beings.

By honor, service, and direction,

By appreciating, seeking, and requesting teachings,

Whatever good I have accumulated,

I dedicate it all to enlightenment.

May the buddhas of the past be honored,

As well as those now in the worlds of the ten directions,

And may those of the future be at ease,

Filled with joy, having realized enlightenment.

May all the lands of the ten directions

Be purified, supreme, and filled

With buddhas and enlightening beings

At the tree of enlightenment.

May all beings in the ten directions

By happy and well;

May all beings’ righteous aim be successful,

May their hope be realized.

As I am carrying out enlightenment practice,

May I recall my lives in all states;

In every lifetime, as I die and am reborn,

May I always transcend the mundane.

Learning from all buddhas,

Fulfilling the practice of good,

I will practice pure conduct,

Always free from defect.

I will expound the Teaching

In the languages of gods and dragons,

In the languages of demons and humans,

And of all living beings.

May those engaged in the ways of transcendence

Not stray from enlightenment;

And may all evils to be inhibited

Be thoroughly extinguished.

I will traverse the paths of the world

Free from compulsion, affliction, and delusion,

Like a lotus unstained by water,

Like the sun and moon unattached in the sky.

Extinguishing all the miseries of bad states

And bringing all beings to happiness,

I will act for the welfare of all beings

In all lands everywhere.

According with the conduct of sentient beings

While fulfilling the practice of enlightenment,

And cultivating the practice of good,

Thus will I act throughout future eons.

May I always be in communion

With those who share my practice;

Physically, verbally, and mentally,

I will carry out vows as one practice.

And may I always be with my benefactors,

Who teach me the practice of good;

May I never displease them.

May I always see the buddhas face to face,

Surrounded by enlightening beings;

I will make fine offerings to them

Forever, unwearied.

Preserving the true teaching of buddhas,

Illumining the practice of enlightenment,

And purifying the practice of good,

I will practice for all future eons.

Migrating through all states of being,

Having acquired inexhaustible virtue and knowledge,

May I become an inexhaustible treasury of wisdom and means,

Concentration, liberation, and all virtues.

As I carry on the practice of enlightenment,

May I see the inconceivable buddhas sitting among enlightening beings

In the lands as numerous as atoms

That are in each atom.

Thus may I perceive the oceans

Of buddhas and lands of all times

In each point in the ten directions

As I practice for myriad eons.

May I ever penetrate the eloquence of buddhas,

The voices of all buddhas which adapt to mentalities,

The purity of articulation of all buddhas,

By the sounds of the ocean of tones in a single utterance.

Into those infinite voices

Of all buddhas of all times

May I enter by buddha-power,

Turning the wheel of teaching.

May I enter all eons

Of the future instantly,

And may I act in all eons

Of all times within an instant.

May I see all buddhas of all times

In one instant

And always enter their sphere

By the magical power of liberation.

May I produce the arrays of all lands

Of all times in an atom,

May I thus perceive all the arrays

Of buddha-lands in all the ten directions.

Learning the teachings of

The Lamps of the Worlds to come,

I visit all the Guides

Who have passed away to eternal rest.

By occult powers, swift in all ways,

By the power of knowledge, all-sided,

By the power of practice, with all virtues,

By the power of universal love,

By the power of goodness, all pure,

By the power of knowledge, unobstructed,

Gathering the power of enlightenment,

Clearing away the power of acts,

Destroying the power of afflictions,

Vitiating the power of demons,

May I fulfill all powers

Of the practice of good.

Purifying oceans of lands,

Liberating oceans of beings,

Observing oceans of truths,

Plumbing oceans of knowledge,

Perfecting oceans of practices,

Fulfilling oceans of vows,

Serving oceans of buddhas,

May I practice, untiring, for oceans of eons.

The lofty vows of enlightenment practice

Of the buddhas of past, present, and future

May I fulfill completely,

Practice what is good, and realize enlightenment.

All who share in the practice

Of the sage of Universal Good,

The foremost offspring of all buddhas,

I name them good.

Pure in body, speech, and mind,

Pure in conduct, with a pure land,

As the sage is named Good,

May I become thus equally.

May I carry out the vow of Manjushri

To totally purify the practice of good;

Tireless through all future ages,

May I fulfill all those tasks.

May there be no limits to practice,

And no limit to virtues;

Persisting in infinite practices,

I know all their miraculous creations.

As long as the earth exists,

As long as all beings exist,

As long as acts and afflictions exist,

So long will my vow remain.

Let me give the buddhas all worlds

In the ten directions adorned with jewels,

Let me give celestials and humans supreme happiness

For eons as many as atoms.

Those who develop respect and devotion

On hearing this supreme dedication,

Seeking supreme enlightenment,

Will be most blessed.

They will have abandoned all evils

And all bad associates

And will quickly see Infinite Light,

If they have this vow of enlightening practice.

Great is their gain, worthwhile their life,

Auspicious their birth as humans;

They will soon be like

The universally good enlightening being.

Those who have committed hellish crimes

Under the sway of ignorance

Will quickly put an end to them all

When this practice of good is expounded.

Endowed with knowledge, distinction, and nobility,

Invulnerable to false teachers and demons,

They will be honored

By all in the triple world.

They will quickly go to the

Tree of enlightenment

And sit there for the benefit

Of all living beings;

They will realize enlightenment,

Turn the wheel of teaching,

And conquer the devil

And all its cohorts.

Buddha knows those who hold this vow to practice good,

Who cause it to be told of and taught;

The fruit of this is supreme enlightenment—

Do not entertain any doubt.

As the hero Manjushri knows, so too does Universal Good;

As I learn from them I dedicate all this virtue.

By the supreme dedication praised by the buddhas of all times

I dedicate all this virtue to the practice of highest good.

Acting in accord with the time, may I remove all obstructions,

May I see Infinite Light face to face and go to the land of bliss.

There, may all these vows be complete;

Having fulfilled them, I will work for the weal of all beings in the world.

Let me abide in the circle of that buddha, born in a beautiful lotus,

And receive the prophecy of buddhahood there in the presence

Of the buddha of Infinite Light.

Having received the prophecy there, with millions of emanations

I will work for the weal of beings everywhere, by the power of Buddha.

By whatever virtue I accumulate, having invoked the vow to practice good,

May the pure aspiration of the world be at once all fulfilled.

By the endless surpassing blessing realized from dedication

To the practice of good,

May worldlings submerged in the torrent of passion

Go to the higher realm of Infinite Light.

The Buddha said, “Sudhana, those enlightening beings led by Manjushri, the monks developed by Manjushri, Maitreya, and all the enlightening beings of the age of virtue, the great enlightening beings gathered in various worlds, as numerous as atoms, led by Universally Good, appointed inheritors of spiritual sovereignty, the great disciples led by Shariputra and Maudgalyayana and their circle, as well as celestial and human beings, were elated and they applauded what the blessed enlightening being Universally Good had said.”


References 参考资料:​​
  1. 《华严经》 Avatamsaka Sūtra
  2. 善财童子五十三参原文、白话故事、图片 – 弘善佛教网
  3. The Flower Ornament Scripture A Translation Of The Avatamsaka Sutra By Thomas Cleary : Free Download, Borrow, and Streaming : Internet Archive
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