Bibliotheca Polyglotta

佛國品第一

序品第一

Chapter One: The Purification of the Buddha-Fields

§1 evam mayā śrutam ekasmin samaye bhagavān vaiśālyāṃ viharati sma | āmrapālīvane mahatā bhikṣusaṃghena sārdham aṣṭābhir bhikṣusahasraiḥ

聞如是一時佛遊於維耶離奈氏樹園與大比丘眾俱比丘八千

如是我聞一時佛毘耶離菴羅樹園與大比丘眾八千人俱

如是我聞一時薄伽梵住廣嚴城菴羅衛林與大苾芻眾八千人俱

| ’di skad bdag gis thos pa dus gcig na | bcom ldan ’das yaṅs pa’i groṅ khyer na a mra sruṅ ba’i tshal na | dge sloṅ brgyad stoṅ gi dge sloṅ gi dge ’dun chen po daṅ thabs gcig tu bźugs te |

Thus have I heard. At one time the Blessed One was in the town of Vaiśālī, in the Āmrapālī grove, with a large troop of monks, eightthousand monks.

§2 sarvair arhadbhiḥ kṣīṇāśravair niḥkleśair vaśībhūtaiḥ suvimuktacittaiḥ suvimuktaprajñair ājāneyair mahānāgaiḥ kṛtakṛtyaiḥ kṛtakaraṇīyair apahṛtabhārair anuprāptasvakārthaiḥ parikṣīṇabhavasaṃyojanaiḥ samyagājñāsuvimuktacittaiḥ sarvacetovasiparamapāramiprāptair

All these monks were holy men, free from impurities without passions come to great strength their minds delivered and their wisdom equally delivered; of noble birth and resembling great elephants; they had fulfilled their duty done what they had to do laid down their burden achieved their aim completely destroyed the shackles of existence; their minds were delivered by perfect knowledge; they had obtained the supreme perfection of being complete masters of their thoughts.

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§3 dvātriṃśatā ca bodhisatvasahasrair abhijñātābhijñātaiḥ sarvair mahābhijñāparikarmaniryātaiḥ buddhādhiṣṭhānādhiṣṭhitaiḥ saddharmanagarapālaiḥ saddharmaparigrāhakair mahāsiṃhanādanādibhiḥ daśadigvighuṣṭaśabdaiḥ sarvasatvānadhyeṣitakalyāṇamitraiḥ triratnavaṃśānupacchetṛbhiḥ nihatamārapratyarthikaiḥ sarvaparapravādyanabhibhūtaiḥ smṛtisamādhidhāraṇīsaṃpannaiḥ sarvanivaraṇaparyutthānavigataiḥ anāvaraṇavimokṣapratiṣṭhitaiḥ anācchedyapratibhānaiḥ dānadamaniyamasaṃyamaśīlakṣāntivīryadhyānaprajñopāyaniryātaiḥ | anupalaṃbhānutpattikadharmakṣāntisamanvāgataiḥ avaivarttikadharmacakrapravarttakaiḥ | alakṣaṇamudrāmudritaiḥ sarvasatvendriyajñānakuśalaiḥ sarvaparṣadanabhibhūtavaiśāradyavikrāmibhiḥ mahāpuṇyajñānasaṃbhāropacitaiḥ lakṣaṇānuvyañjanasamalaṃkṛtakāyaiḥ paramarūpadhāribhiḥ apagatabhūṣaṇaiḥ meruśikharābhyudgatayaśaḥkīrttisamudgataiḥ dṛḍavajrādhyāśayābhedyabuddhadharmaprasādapratilabdhaiḥ dharmaratnavikaraṇāmṛtajalasaṃpravarṣakaiḥ sarvasatvarutaravitasvarāṅgaghoṣaviśuddhasvaraiḥ | gaṃbhīradharmapratītyāvatārāntānantadṛṣṭivāsanānusandhisamucchinnaiḥ vigatabhayasiṃhopamanādibhiḥ tulyātulyātulyasamatikrāntaiḥ dharmaratnaprajñāsamudānītamahāsārthavāhaiḥ rijusūkṣmamṛdudurdṛśaduranubodhasarvadharmakuśalaiḥ | āgatisatvāśayamatim anupraviṣṭajñānaviṣayibhiḥ asamasamabuddhajñānābhiṣekābhiṣiktaiḥ daśabalavaiśāradyāveṇikabuddhadharmādhyāśayagataiḥ sarvāpāyadurgativinipātotkṣiptaparikhaiḥ saṃcintyabhavagatyupapattisaṃdarśayitṛbhiḥ mahāvaidyarājaiḥ sarvasatvavinayavidhijñaiḥ yathārhadharmabhaiṣajyaprayogaprayuktaiḥ anantaguṇākarasamanvāgataiḥ anantabuddhakṣetraguṇavyūhasamalaṃkṛtaiḥ amoghaśravaṇadarśanaiḥ amoghapadavikramair | aparimitakalpakoṭīniyutaśatasahasraguṇaparikīrttanāparyantaguṇaughaiḥ |

菩薩三萬二千皆神通菩薩一切大聖能隨俗化佛所住者皆已得住為法城塹護持正法為師子吼十方聞聲眾人不請祐而安之興隆三寶能使不絕皆已降棄魔行仇怨一切所化莫不信解其念及定總持諸寶悉成其所皆度死地脫無罣礙不失辯才布施調意自損戒忍精進一心智慧善權已下得無所著不起法忍阿惟越致法輪已轉隨眾人相為現慧德在諸眾為正導以無畏而不動已成福祐慧之分部已得相好能自嚴飾色像第一捨世間財志行高妙名稱普至有金剛志得佛聖性以法感人為雨甘露曉眾言音所說如流其聲清淨入微妙法見生死本眾厄已斷度諸恐畏為師子吼不以多言其講說法乃如雷震無有量已過量以道寶之智導為大師以知足之行現遠佛聲及法功德博入諸道順化眾生說無比正佛之智慧以十力無畏佛十八法往度惡道諸墮塹者其生五道為大醫王以慧以善救眾生病應病與藥令得服行無量善事皆悉得無量佛國皆嚴淨無量佛慧皆修學明智之講皆聽聞明者之跡皆履行慧之德本隨次興深法之要皆已入三昧無量能悉成佛力無畏一切具足

菩薩三萬二千眾所知識大智本行皆悉成就諸佛威神之所建立為護法城受持正法能師子吼名聞十方眾人不請友而安之紹隆三寶能使不絕降伏魔怨制諸外道念定總持悉已清淨永離蓋纏心常安住無礙解脫念定總持辯才不斷布施持戒忍辱精進禪定智慧及方便力無不具足逮無所得不起法忍已能隨順轉不退輪善解法相知眾生根蓋諸大眾得無所畏功德智慧以修其心相好嚴身色像第一捨諸世間所有飾好名稱高遠踰於須彌深信堅固猶若金剛法寶普照而雨甘露於眾言音微妙第一深入緣起斷諸邪見有無二邊無復餘習演法無畏猶師子吼其所講說乃如雷震無有量已過量集眾法寶如海導師了達諸法深妙之義善知眾生往來所趣及心所行近無等等佛自在慧十力無畏十八不共關閉一切諸惡趣門而生五道以現其身為大醫王善療眾病應病與藥令得服行無量功德皆成就無量佛土皆嚴淨其見聞者無不蒙益諸有所作亦不唐捐如是一切功德皆悉具足

菩薩摩訶薩三萬二千皆為一切眾望所識大神通業修已成辦諸佛威德常所加持善護法城能攝正法為大師子吼聲敷演美音遐振周遍十方為諸眾生不請善友紹三寶種能使不絕降伏魔怨制諸外道念定總持無不圓滿永離一切障及蓋纏建立無障解脫智門逮得一切無斷殊勝念慧等持陀羅尼辯皆獲第一布施調伏寂靜尸羅安忍正勤靜慮般若方便善巧妙願力智波羅蜜多成無所得不起法忍已能隨轉不退法輪咸得無相妙印所印善知有情諸根勝劣一切大眾所不能伏而能調御得無所畏已積無盡福智資糧相好嚴身色像第一捨諸世間所有飾好名稱高遠踰於帝釋意樂堅固猶若金剛於諸佛法得不壞信流於眾言音微妙第一於深法義廣大緣起已斷二邊見習相續演法無畏猶師子吼其所講說乃如雷震不可稱量過稱量境集法寶慧為大導師正直審諦柔和微密妙達諸法難見難知甚深實義隨入一切有趣無趣意樂所歸獲無等等佛智灌頂近力無畏不共佛法已除所有怖畏惡趣復超一切險穢深坑永棄緣起金剛刀仗常思示現諸有趣生為大醫王善知方術應病與藥愈疾施安無量功德皆成就無量佛土皆嚴淨其見聞者無不蒙益諸有所作亦不唐捐設經無量百千俱胝那庾多劫讚其功德亦不能盡

Also to be found there were thirty-two thousand Bodhisattvas bodhisattvas who are great beings; universally known; devoted to the exercise of the great super-knowledges; upheld by the supernatural action of the Buddhas; guardians of the town of the Law; roaring the lion’s roar in response to the cry echoing in the ten regions; having become, without being asked the good friends of all beings; refraining from interrupting the lineage of the triple jewel; vanquishers of Māra and adversaries; victoriously resisting all opponents; gifted with awareness, intelligence, knowledge, concentration, magical formulae and eloquence; based on the liberations without obstacle gifted with indestructible eloquence complying with the perfections of giving, morality, patience, vigour, concentration, wisdom, skillful means, vows, power and knowledge; convinced of the ungraspability of all dharmas; turning the irreversible wheel of the Law; marked with the seal of signlessness; skilled in knowing the faculties of all beings; braving all the assemblies and appearing there without fear; accumulating great stores of merit and knowledge; their bodies adorned with all the primary and secondary marks; beautiful but without adornments; raised on high in glory and renown like the highest peak of śumeru; filled with high resolve, as firm as a diamond; having in the Buddha, the Law and the community the faith of understanding; emitting the ray of the jewel of the Law and causing to rain down a shower of ambrosia; gifted with excellent and pure clarity of speech; penetrating the dependent co-production in its deep meaning; having interrupted the course of the pervasion left by false views concerning the finite and the infinite; fearlessly giving the lion’s roar: causing the thunder of the great Law to reverberate; absolutely unequalled and immeasurable; great leaders of caravans obtaining the jewels of the Law, that is, stores of merit and knowledge; versed in the principle of the Law which is correct, calm, subtle, sweet, difficult to see and difficult to know; penetrating the comings and goings of beings and their intentions; anointed with the unction of the knowledge of the unequalled Buddhas; approaching through their high resolve, the ten powers, the convictions and the exclusive attributes of the Buddhas; crossing the fearful ditch of bad destinies; rejecting the diamond weapon of the dependent co-production and voluntarily assuming rebirth in the paths of existence; great healing kings skilled in the treatment of beings to be disciplined knowledgeable of all the diseases of the passions which affect beings, and correctly administering the medicine of the Law; having at their disposal an immense mine of virtues and adorning, with the unfolding of these virtues, innumerable Buddhafields; propitious to see and hear and unstoppable in their tasks. Even if one were to devote innumerable hundreds of thousands of koṭinayuta of kalpas in praising their virtues, one could not exhaust the flood of their virtues.

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其名曰正觀菩薩見正邪菩薩定化王菩薩法自在菩薩法造菩薩光造菩薩光淨菩薩大淨菩薩寶積菩薩辯積菩薩寶掌菩薩寶印手菩薩常舉手菩薩常下手菩薩常慘菩薩常笑菩薩喜根菩薩喜王菩薩正願至菩薩虛空藏菩薩寶甚持菩薩寶首菩薩寶池菩薩寶水菩薩水光菩薩捨無業菩薩智積菩薩燈王菩薩制魔菩薩明施菩薩造化菩薩上審菩薩相積嚴菩薩師子雷音菩薩石磨王菩薩眾香手菩薩眾手菩薩常應菩薩不置遠菩薩善意諫菩薩蓮華淨菩薩闚音菩薩大勢至菩薩梵水菩薩寶幢菩薩勝邪菩薩嚴土菩薩金結菩薩珠結菩薩慈氏菩薩濡首菩薩其三萬二千菩薩皆如此上首者也

其名曰等觀菩薩不等觀菩薩等不等觀菩薩定自在王菩薩法自在王菩薩法相菩薩光相菩薩光嚴菩薩大嚴菩薩寶積菩薩辯積菩薩寶手菩薩寶印手菩薩常舉手菩薩常下手菩薩常慘菩薩喜根菩薩喜王菩薩辯音菩薩虛空藏菩薩執寶炬菩薩寶勇菩薩寶見菩薩帝網菩薩明網菩薩無緣觀菩薩慧積菩薩寶勝菩薩天王菩薩壞魔菩薩電德菩薩自在王菩薩功德相嚴菩薩師子吼菩薩雷音菩薩山相擊音菩薩香象菩薩白香象菩薩常精進菩薩不休息菩薩妙生菩薩華嚴菩薩觀世音菩薩得大勢菩薩梵網菩薩寶杖菩薩無勝菩薩嚴土菩薩金髻菩薩珠髻菩薩彌勒菩薩文殊師利法王子菩薩如是等三萬二千人

其名曰等觀菩薩不等觀菩薩等不等觀菩薩定神變王菩薩法自在菩薩法幢菩薩光幢菩薩光嚴菩薩大嚴菩薩寶峰菩薩辯峰菩薩寶手菩薩寶印手菩薩常舉手菩薩常下手菩薩常延頸菩薩常喜根菩薩常喜王菩薩無屈辯菩薩虛空藏菩薩執寶炬菩薩寶吉祥菩薩寶施菩薩帝網菩薩光網菩薩無障靜慮菩薩慧峰菩薩天王菩薩壞魔菩薩電天菩薩現神變王菩薩峰相等嚴菩薩師子吼菩薩雲雷音菩薩山相擊王菩薩香象菩薩大香象菩薩常精進菩薩不捨善軛菩薩妙慧菩薩妙生菩薩蓮花勝藏菩薩三摩地王菩薩蓮花嚴菩薩觀自在菩薩得大勢菩薩梵網菩薩寶杖菩薩無勝菩薩勝魔菩薩嚴土菩薩珠寶蓋菩薩金髻菩薩珠髻菩薩慈氐菩薩妙吉祥菩薩如是等上首菩薩摩訶薩三萬二千

| byaṅ chub sems dpa’ mñam par lta ba źes bya daṅ | | mñam mi mñam lta ba daṅ | | tiṅ ṅe ’dzin rnam par sprul pa’i rgyal po daṅ | chos kyi dbaṅ phyug daṅ | chos kyi tog daṅ | ’od kyi tog daṅ | ’od bkod pa daṅ | rin po che bkod pa daṅ bkod pa chen po daṅ rin po che brtsegs pa daṅ | spobs pa brtsegs pa daṅ | lag na rin po che daṅ | lag na phyag rgya rin po che daṅ | rtag tu lag bteg daṅ | rtag tu lag brkyaṅ daṅ | rtag tu gduṅ daṅ | rtag tu dga’ dgod dbaṅ po daṅ | mchog tu dga’ ba’i rgyal po daṅ | lha’i rgyal po daṅ | smon lam la ñugs pas phyin pa daṅ | so so yaṅ dag par rig pa rab tu sgrub pa thob daṅ | nam mkha’i mdzod daṅ | rin chen sgron ma ’dzin daṅ | rin chen dpa’ daṅ | rin chen dpal daṅ | rin chen dga’ ba daṅ | mig ’phrul can daṅ | dra ba can gyi ’od daṅ | dmigs pa med pa’i bsam gtan daṅ | śes rab brtsegs daṅ | rin chen gtoṅ daṅ | bdud ’joms daṅ | glog gi lha daṅ | rnam par ’phrul pa’i rgyal po daṅ | mtshan brtsegs yaṅ dag ’das daṅ | seṅ ge’i ṅa ro mṅon par bsgrags pa’i dbyaṅ daṅ | ri’i rtse mo kun tu ’joms pa’i rgyal po daṅ | spos kyi glaṅ po che daṅ | spos kyi bal glaṅ glaṅ po che daṅ | rtag tu ’bad daṅ | brtson pa mi ’dor ba daṅ | rab kyi blo gros daṅ | mdzes par skyes daṅ | pad mo’i dpal gyi sñiṅ po daṅ | pad mo bkod pa daṅ | spyan ras gzigs kyi dbaṅ phyug daṅ | mthu chen thob daṅ | tshaṅs pa’i dra ba can daṅ | rin chen gdan dkar can daṅ | bdud las rgyal daṅ | ñiṅ sñoms rgyan daṅ | | nor bu rin chen gdugs daṅ | gtsug na gser daṅ | gtsug na nor bu daṅ | byams pa daṅ | ’jam dpal gźon nur gyur pa daṅ | de dag la sogs pa byaṅ chub sems dpa’ sum khri ñis stoṅ ṅo ||

There were particularly the Bodhisattvas:

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§5 daśabhiś ca brahmasahasrair jaḍibrahmapramukhaiḥ, anekāc caturmahādvīpakāl lokadhātor abhyāgatair bhagavato darśanāyai vandanāyai paryupāsanāyai dharmaśravaṇāya ca | te tatraiva parṣadi saṃnipatitāḥ | dvādaśa ca śakrasahasrāṇy anyānyebhyaś caturmahādvīpakebhyo ’bhyāgatāni tatraiva parṣadi saṃnipatitāny abhūvan | tathānye ’pi maheśākhyamaheśākhyāḥ śakrabrahmalokapāladevanāgayakṣagandharvāsuragaruḍakinnaramahoragās tatraiva parṣadi saṃnipatitā abhūvan saṃniṣaṇṇāḥ | tathā catasraḥ parṣado bhikṣubhikṣuṇyupāsakopāsikāś copasaṃkrāntā abhūvan |

復有萬婆羅門皆如編髮等從四方境界來詣佛所而聽法一切諸天各與其眾俱來會聚此彼天帝萬二千釋從四方來與他大尊神妙之天及諸龍神揵沓和阿須倫迦留羅甄陀羅摩目*侯勒等并其眾皆來會諸比丘比丘尼優婆塞優婆夷并其眾會坐

復有萬梵天王尸棄等從餘四天下來復有萬梵天王尸棄等從餘四天下來詣佛所而聽法復有萬二千天帝亦從餘四天下來在會坐并餘大威力諸天龍神夜叉乾闥婆阿脩羅迦樓羅緊那羅摩目*侯羅伽等悉來會坐諸比丘比丘尼優婆塞優婆夷俱來會坐

復有萬梵持髻梵王而為上首從本無憂四大洲界為欲瞻禮供養世尊及聽法故來在會坐復有萬二千天帝各從餘方四大洲界亦為瞻禮供養世尊及聽法故來在會坐并餘大威力諸天龍藥叉健達縛阿素洛揭路荼緊捺洛莫呼洛伽釋梵護世等悉來會坐及諸四眾苾芻苾芻尼鄔波索迦．鄔波斯迦俱來會坐

gliṅ chen po bźi pa’i ’jig rten gyi khams mya ṅan med pa nas tshaṅs pa ral pa can la sogs pa tshaṅs pa khri bcom ldan ’das la lta ba daṅ | phyag ’tshal ba daṅ | bsñen bkur bya ba daṅ | chos mñan pa’i phyir lhags pa de dag kyaṅ ’khor de ñid du ’dus so; gliṅ chen po bźi pa so so nas kyaṅ brgya byin khri ñis stoṅ lhags te | de dag kyaṅ ’khor de ñid du ’dus so || gliṅ chen po bźi pa so so nas kyaṅ brgya byin khri ñis stoṅ lhags te | de dag kyaṅ ’khor de ñid du ’dus so || de bźin du | gźan yaṅ | dbaṅ che ba dbaṅ che bar grags pa’i tshaṅs pa daṅ | brgya byin daṅ | ’jig rten skyoṅ daṅ | lha daṅ | klu daṅ | gnod sbyin daṅ | dri ṣa daṅ | lha ma yin daṅ| nam mkha’ ldiṅ daṅ | mi’am ci daṅ | lto ’phye chen po rnams kyaṅ ’khor de ñid du ’dus par gyur to || de bźin du ’khor bźi po dge sloṅ daṅ | dge sloṅ ma daṅ | dge bsñen daṅ | dge bsñen ma rnams kyaṅ der lhags so;

Ten thousand brahmās, Brahmā Śikhin at their head, come from the Aśoka universe of four continents to see, revere, serve the Blessed One and hear the Law from his lips, were present in this assembly. Twelve thousand śakras from various universes of four continents were also present in this assembly. Equally, other very powerful divine beings, brahmās, śakras, lokapālas, devas, nāgas, yakśas, gandharvas, asuras, garuḍas, kiṃnaras, and mahogaras were present in this assembly. finally, the fourfold community, monks, nuns, laymen and laytsomen, were there also.

. . . .

§6 tatra bhagavān anekaśatasahasrayā parṣadā parivṛtaḥ puraskṛto dharman deśayati sma sumerur iva parvatarājaḥ sāgaramadhyād abhyudgataḥ sarvaparṣadam abhibhūya bhāsate tapati virocate śrīgarbhe siṃhāsane niṣaṇṇaḥ

彼時佛與若干百千之眾眷屬圍遶而為說經其從須彌方外來者四面雲集一切眾會皆坐自然師子之座

彼時佛與無量百千之眾恭敬圍繞而為說法譬如須彌山王顯于大海安處眾寶師子之座蔽於一切諸來大眾

爾時世尊無量百千諸來大眾恭敬圍繞而為說法譬如大寶妙高山王處于大海巍然迥出踞大師子勝藏之座顯耀威光蔽諸大眾

de nas bcom ldan ’das dpal gyi sñiṅ po’i seṅ ge’i khri la bźugs te | ’khor brgya stoṅ du mas yoṅs su bskor ciṅ mdun gyis bltas nas chos ston to || rgya mtsho’i naṅ nas ri’i rgyal po ri rab mṅon par ’phags pa bźin du ’khor thams cad zil gyis mnan te lham me lhan ne lhaṅ ṅer || dpal gyi sñiṅ po’i seṅ ge’i khri la bźugs so ||

Then the Blessed One, seated on a majestic throne, surrounded and revered by several hundreds of thousands of those present, expounded the Law. Dominating all the assemblies, like Sumeru the king of the mountains rising from the oceans, the Blessed One was shining, gleaming and resplendent, seated as he was on his majestic throne.

. .

§7 atha ratnākaro bodhisatvo licchavikumāraḥ sārddhaṃ panñcamātrair licchavikurumāraśataiḥ saptaratnamayāni cchatrāṇi gṛhītvā vaiśālyāṃ mahānagaryāṃ niṣkramya yenāmrapālīvanaṃ yena ca bhagavāṃs tenopasaṃkrāmad upasaṃkrāmya bhagavataḥ pādau śirasā vanditvā bhagavantaṃ saptakṛtvaḥ pradakṣiṇīkṛtya yathā parigṛheītais tai cchatrair bhagavantam abhicchādayati sma | abhicchādyaikānte sthito bhūt |

於是維耶離國有長者子名羅鄰那竭漢言曰寶事與五百長者子俱皆有決於無上正真之道持七寶蓋來詣佛所持七寶蓋來詣佛所稽首佛足以其寶蓋共覆佛上

爾時毘耶離城有長者子名曰寶積與五百長者子俱持七寶蓋來詣佛所頭面禮足各以其蓋共供養佛

時廣嚴城有一菩薩離呫毘種名曰寶性與離呫毘五百童子各持一蓋七寶莊嚴往菴羅林詣如來所各以其蓋奉上世尊奉已頂禮世尊雙足右繞七匝卻住一面

de nas byaṅ chub sems dpa’ li tsa bī gźon nu dkon mchog ’byuṅ gnas li tsa bī gźon nu lṅa brgya tsam daṅ | rin po che sna bdun gyi gdugs thogs nas yaṅs pa’i groṅ khyer chen po nas byuṅ ste | aa mra sruṅ ba’i tshal ga la ba daṅ | bcom ldan ’das ga la ba der doṅ ste lhags nas bcom ldan ’das kyi źabs la mgo pos phyag btsal te | bcom ldan ’das la lan bdun bskor ba byas nas | rin po che’i gdugs ji lta bu thogs pa de dag gis bcom ldan ’das la mṅon par bskyabs te | mṅon par bskyabs nas phyogs gcig tu ’khod do ||

Then the Licchavi Bodhisattva Ratnākara and five hundred young Licchavis, each holding a parasol formed of seven jewels, left the town of Vaiśālī and went to the Āmrapālī grove, approaching the Blessed One; having reached him, after having saluted the feet of the Blessed One with their heads and after having circled round him seven times, they each offered him their parasols and, having made this offering, stood to one side.

. .

§8 samanantaraniḥsṛṣṭāni ca tāni ratnacchatrāṇy atha tāvad eva buddhānubhāvenaikaṃ mahāratnacchatraṃ saṃsthitaṃ | tena ca mahāratnacchatreṇāyaṃ trisāhasramahāsāhasro lokadhātuḥ sarvaḥ saṃcchāditaḥ saṃdṛśyate sma yathāsmiṃs trisāhasramahāsāhasre lokadhātāv āyāmavistāraḥ sa tasmin mahāratnacchatre saṃdṛśyate sma | ye ceha trisāhasramahāsāhasre lokadhātau sumeravo mahāparvatarājā himavanmucilindamahāmucilindagandhamādanaratnaparvatā vā cakravāḍamahācakravāḍā te pi sarve tasminn evaikamahāratnacchatre saṃdṛśyante sma || ye pīha trisāhasramahāsāhasre lokadhātau mahāsamudrā vā sarastaḍāgāni vā nadīkunadyaḥ śravantyo vā pravahanti tā api sarvās tasminn evaikamahāratnacchatre saṃdṛśyante sma yāny apīha trisāhasramahāsāhasre lokadhatau sūryācandramasāṃ vimānāni tārārūpāṇi vā devabhavanāni vā | nāgabhavanāni vā | yakṣabhavanāni vā | gandharvāsuragaruḍakinnaramahoragabhavanāni vā | cāturmahārājabhavanāni vā grāmanagaranigamarāṣṭrarājadhānyo vā tāny api sarvāṇi tasminn evaikamahāratnacchatre saṃdṛśyante sma | yāpi ca daśadiśi loke buddhānām bhagavatāṃ dharmadeśanā pravarttate | sāpi tasmād evaikamahāratnacchatrān niśarantī śrūyate sma ||

佛之威神令一寶蓋覆此三千大千佛國於是世界諸來大眾皆見寶蓋覆此三千世界諸須彌目鄰大目鄰山雪山寶山黑山鐵圍山大鐵圍山悉現於寶蓋中此三千世界大海江河川流泉源及上日月星辰天宮龍宮諸尊神宮悉現於寶蓋中十方諸佛佛國嚴淨及十方佛在所說法皆現於寶蓋中悉遙見聞

佛之威神令諸寶蓋合成一蓋遍覆三千大千世界而此世界廣長之相悉於中現又此三千大千世界諸須彌山雪山目真鄰陀山摩訶目真鄰陀山香山寶山金山黑山鐵圍山大鐵圍山大海江河川流泉源及日月星辰天宮龍宮諸尊神宮并諸國邑王都聚落又十方諸佛諸佛說法亦現於寶蓋中

佛之威神令諸寶蓋合成一蓋遍覆三千大千世界而此世界廣長之相悉於中現又此三千大千世界所有大寶妙高山王一切雪山目真鄰陀山摩訶目真鄰陀山香山寶山金山黑山輪圍山大輪圍山大海江河陂泉池沼及百拘胝四大洲渚日月星辰天宮龍宮諸尊神宮如是皆現此寶蓋中又十方界諸佛如來所說正法皆如響應於此蓋內無不見聞

rin po che’i gdugs de dag phul ma thag tu de’i mod la saṅs rgyas kyi mthus rin po che’i gdugs de dag gcig tu gyur te | rin po che’i gdugs des stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams ’di thams cad khebs par snaṅ ṅo || stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams kyi chu źeṅ de dag kyaṅ rin po che’i gdugs chen po de ñid kyi naṅ na snaṅ ṅo || stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams ’di na ri’i rgyal po ri rab gaṅ dag yod pa rnams daṅ | gaṅs ri daṅ | ri btaṅ bźuṅ daṅ | ri btaṅ || bźuṅ chen po daṅ | spos kyi ṅad ldan daṅ | rin po che’i ri daṅ | ri nag po daṅ | khor yug daṅ | khor yug chen po daṅ | de dag thams cad kyaṅ rin po che’i gdugs chen po de ñid kyi naṅ na snaṅ ṅo || stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams ’di na rgya mtsho chen po gaṅ dag yod pa rnams daṅ | mtsho daṅ | mtshe’u daṅ | rdziṅ daṅ | ’bab chu daṅ | chu bran daṅ | lu ma ’bab pa de dag thams cad kyaṅ rin po che’i gdugs chen po de ñid kyi naṅ na snaṅ ṅo || stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams ’di na ñi ma daṅ | źla ba’i gźal med khaṅ daṅ | skar ma’i gṣugs daṅ| lha’i gnas daṅ | klu’i gnas daṅ | gnod sbyin daṅ | dri ṣa daṅ| lha ma yin daṅ | nam mkha’ ldiṅ daṅ | mi ’am ci daṅ | lto ’phye chen po’i gnas rnams daṅ | rgyal po chen po bźi’i gnas daṅ| groṅ daṅ | groṅ khyer daṅ | groṅ rdal daṅ | yul ’khor daṅ | rgyal po’i pho braṅ ’khor ji sñed yod pa de dag thams cad kyaṅ rin po che’i gdugs chen po gcig po de ñid kyi naṅ na snaṅ ṅo || phyogs bcu’i ’jig rten na saṅs rgyas bcom ldan ’das rnams kyi chos ston pa gaṅ ’byuṅ ba | de’aṅ rin po che’i gdugs chen po gcig po de las ’byuṅ ba’i sgrar grag go ||

As soon as these precious parasols had been set down suddenly by the power of the Buddha, they joined together into one single precious parasol and that one single precious parasol covered all that trichiliomegachiliocosm. The surface of the trichiliomegachiliocosm appeared on the inside itself of that great precious parasol. Thus there could be seen on the inside of that great precious parasol all that the trichiliomegachiliocosm contained: Sumeru the king of mountains, Himadri, Mucilinda, Maḥamucilinda, Gandhamādana, Ratnaparvata, Kālaparvata, Cakravāḍa and Mahācakravāḍa; the great oceans, tsater-courses, lakes, ponds, rivers, streams and springs; then, in infinite quantities, the suns, moons and stars, the dwellings of the devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, as well as the dwellings of the caturmahārājas; finally, the villages, towns, boroughs, provinces, kingdoms, capitals and all the surrounding territories. And the instruction in the Law expounded in the world of ten regions by the Blessed Lord Buddhas could be heard in its entirety, as if their voices came from that one single great precious parasol.

. . . . . . .

§9 tatra sā sarvā parṣat, āścaryaprāptā bhagavato ’ntikād idam evaṃrūpaṃ mahāprātihāryaṃ dṛṣṭvā tuṣṭodagrāttamanāḥ pramuditā prītisaumanasyajātā tathāgataṃ namasyantī sthitānimiṣaṃ prekṣamāṇāḥ ||

一切魔眾得未曾有禮佛而立國界若干莫不目見

爾時一切大眾睹佛神力歎未曾有合掌禮佛瞻仰尊顏目不暫捨

時諸大眾睹佛神力歡喜踊躍歎未曾有合掌禮佛瞻仰尊顏目不暫捨默然而住

de nas bcom ldan ’das las de lta bu’i cho ’phrul chen po ’di mthoṅ nas thams cad daṅ ldan pa’i ’khor de ṅo mtshar du gyur te | tshim źiṅ mgu nas yi raṅs te | rab tu dga’ źiṅ dga’ ba daṅ | yid bde ba skyes nas de bźin gśegs pa la phyag btsal te | mig mi ’dzum par lta źiṅ ’khod do ||

Then the whole assembly, having seen this great wonder accomplished by the Blessed One, was astonished; satisfied, delighted, transported, joyful, filled with happiness and pleasure, all paid homage to the Tathāgata, and stood to one side, watching him fixedly.

.

§10 atha khalu ratnākaro licchavikumāro bhagavato ’ntikād idam evaṃrūpaṃ mahāprātihāryaṃ dṛṣṭvaikāṃsam uttarāsaṅgaṃ kṛtvā dakṣiṇaṃ jānumaṇḍalaṃ pṛthivyāṃ pratiṣṭhāpya yena bhagavāṃs tenāñjaliṃ praṇamya bhagavantaṃ gāthābhir abhyaṣṭāvit :

童子寶事即於佛前以偈讚曰

於是長者子寶積即於佛前以偈頌曰

爾時寶性即於佛前右膝著地合掌恭敬以妙伽他而讚佛曰

de nas lid tsa bī gźon nu dkon mchog ’byuṅ gnas kyis bcom ldan ’das las de lta bu’i cho ’phrul chen po ’di mthoṅ nas pus mo g-yas pa’i lha ṅa sa la btsugs te | bcom ldan ’das ga la ba de logs su thal mo sbyar ba btud nas bcom ldan ’das la tshigs su bcad pa ’di dag gis mṅon par bstod do ||

The the young Licchavi Ratnākara, having seen the great wonder accomplished by the Blessed One, Placed his right knee on the ground, raised his joined hands to the Blessed One and, having payed homage to him, praised him with the following stanzas:

.

śubhaśuddhakamalavarapatraviśālanetra śuddhāśayā śamathapāramitāgraprāpta |
śubhakarmasaṃcaya viśālaguṇāpameya vandāmi tvāṃ śramaṇaśāntipathapraṇetum || 1 || paśyātha ṛddhi puruṣarṣabhanāyakasya saṃdṛśyate sugatakṣetravaraprakāśaḥ |
amṛtaṃgamā ca varadharmakathā udārā sā sarva śrūyati ito gaganatalātaḥ || 2 || dharmeṇa te jitam idaṃ varadharmarājyaṃ dharmaṃ dhanaṃ ca dadase jagato jitāre |
dharmaprabhedakuśalaṃ paramārthadarśin dharmeśvaraṃ śirasi vandami dharmarājam || 3 || na ca nāma asti na ca nāsti giraṃ prabhāṣi hetuṃ pratītya imi saṃbhavi sarvadharmāḥ |
naivātra ātmana ca kāraku vedako vā na ca karmu naśyati śubhaṃ aśubhaṃ ca kiṃcit || 4 || māras tvayāstu vijitas sabalo munīndraḥ prāptā śivā amṛtaśāntavarāgrabodhiḥ |
yasminn avedita na cittamanaḥpracārā sarvakutīrthikagaṇāś ca na yānti gāham || 5 || cakraṃ ca te triparivarti bahuprakāraṃ prāvartitaṃ praśamanaṃ prakṛtīviśuddham |
pratyakṣa devamanujādbhutadharmarājā ratnāni trīṇi upadarśita tatra kāle || 6 || ye tubhya dharmaratanena vinīta samyak teṣām akalpana punaḥ satate praśāntā |
vaidyottamaṃ maraṇajātijarāntakāriṃ śirasā nato ’smi guṇasāgaram aprameyam || 7 || satkārasatkṛta na vedhasi merukalpa duḥśīlaśīlavati tulyagatādhimaitrī |
gaganaprakāśamanase samatāvihārī ko nāma satvaratane ’smi na kuryu pūjām || 8 || samāgatā te janatā mahāmune mudhaṃ udīkṣanti prasannamānasā |
sarve ca paśyanti jinaṃ purastāj jinasya āveṇikabuddhalakṣaṇam || 9 || ekāṃ ca vācaṃ bhagavān pramuñcase nānārutaṃ ca pariṣad vijānati |
yathāsvakaṃ cārtha vijānate jano jinasya āveṇikabuddhalakṣaṇam || 10 || ekāya vācāya udīritāya vāsesi eke apare nividyasi |
ākāṅkṣatāṃ kāṅkṣa śamesi nāyako jinasya āveṇikabuddhalakṣaṇam || 11 || vandāmi tvāṃ daśabala satyavikramaṃ vandāmi tvām abhayagataṃ viśāradam |
dharmeṣu āveṇikaniścayaṃ gataṃ vandāmi tvāṃ sarvajagatpraṇāyakam || 12 || vandāmi saṃyojanabandhanacchidaṃ vandāmi tvāṃ pāragataṃ sthale sthitam |
vandāmi khinnasya janasya tārakaṃ vandāmi saṃsāragatāv aniśritam || 13 || satvair samādhānagataṃ gatīgataṃ gatīṣu sarvāsu vimuktamānasam |
jaleruhaṃ vā salile na lipyase niṣevitā te munipadma śūnyatā || 14 || vibhāvitā sarvanimitta sarvaśo na te kahiṃcit praṇidhāna vidyate |
acintyaṃ buddhamahānubhāvaṃ vande ’ham ākāśasamaṃ aniśritam || 15 ||

清淨金華眼明好淨教滅意度無極
淨除欲疑稱無量願禮沙門寂然迹既見大聖三界將現我佛國特清明
說最法言決眾疑虛空神天得聞聽經道講授諸法王以法布施解說人
法鼓導善現上義稽首法王此極尊說名不有亦不無以因緣故諸法生
非我不造彼不知如佛清淨無惡形始在佛樹力降魔得甘露滅覺道成
以無心意而現行一切異學伏其名三轉法輪於大千受者修正質行清
天人得見從解法為現三寶於世間佛所說法開化人終已無求常寂然
上智愍度老死畏當禮法海德無邊供養事者如須彌無誡與誡等以慈
所演如空念普行孰聞佛名不敬承今奉能仁此慈蓋於中現我三千世
諸天龍神所居宮犍沓和等及閱叉以知世間諸所有十力哀現是變化
眾覩希有皆歎佛稽首極尊大智現

目淨脩廣如青蓮心淨已度諸禪定
久積淨業稱無量導眾以寂故稽首既見大聖以神變普現十方無量土
其中諸佛演說法於是一切悉見聞法王法力超群生常以法財施一切
能善分別諸法相於第一義而不動
已於諸法得自在是故稽首此法王說法不有亦不無以因緣故諸法生
無我無造無受者善惡之業亦不亡始在佛樹力降魔得甘露滅覺道成
已無心意無受行而悉摧伏諸外道三轉法輪於大千其輪本來常清淨
天人得道此為證三寶於是現世間以斯妙法濟群生一受不退常寂然
度老病死大醫王當禮法海德無邊毀譽不動如須彌於善不善等以慈
心行平等如虛空孰聞人寶不敬承今奉世尊此微蓋於中現我三千界
諸天龍神所居宮乾闥婆等及夜叉悉見世間諸所有十力哀現是化變
眾覩希有皆歎佛今我稽首三界尊大聖法王眾所歸淨心觀佛靡不欣
各見世尊在其前斯則神力不共法佛以一音演說法眾生隨類各得解
皆謂世尊同其語斯則神力不共
法佛以一音演說法眾生各各隨所解
普得受行獲其利斯則神力不共法佛以一音演說法或有恐畏或歡喜
或生厭離或斷疑斯則神力不共法稽首十力大精進稽首已得無所畏
稽首住於不共法稽首一切大導師稽首能斷眾結縛稽首已到於彼岸
稽首能度諸世間稽首永離生死道悉知眾生來去相善於諸法得解脫
不著世間如蓮華常善入於空寂行達諸法相無罣礙稽首如空無所依

目淨脩廣妙端嚴皎如青紺蓮花葉
已證第一淨意樂勝奢摩陀到彼岸
久積無邊清淨業獲得廣大勝名聞
故我稽首大沙門開導希夷寂路者既見大聖以神變普現十方無量土
其中諸佛演說法於是一切悉見聞法王法力超群生常以法財施一切
能善分別諸法相觀第一義摧怨敵
已於諸法得自在是故稽首此法王說法不有亦不無一切皆得因緣立
無我無造無受者善惡之業亦不亡始在佛樹降魔力得甘露滅勝菩提
此中非心意受行外道群邪所不測三轉法輪於大千其輪能寂本性寂
希有法智天人證三寶於是現世間以斯妙法濟群生無思無怖常安寂
度生老死大醫王稽首無邊功德海八法不動如山王於善不善俱慈愍
心行如空平等住孰不承敬此能仁以斯微蓋奉世尊於中普現三千界
諸天龍神宮殿等故禮智見功德身十力神變示世間一切皆如光影等
眾覩驚歎未曾有故禮十力大智見眾會瞻仰大牟尼靡不心生清淨信
各見世尊在其前斯則如來不共相佛以一音演說法眾生隨類各得解
皆謂世尊同其語斯則如來不共相
佛以一音演說法眾生各各隨所解
普得受行獲其利斯則如來不共相佛以一音演說法或有恐畏或歡喜
或生厭離或斷疑斯則如來不共相稽首十力諦勇猛稽首已得無怖畏
稽首至定不共法稽首一切大導師稽首能斷眾結縛稽首已住於彼岸
稽首普濟苦群生稽首不依生死趣已到有情平等趣善於諸趣心解脫
牟尼如是善修空猶如蓮花不著水一切相遣無所遣一切願滿無所願
大威神力不思議稽首如空無所住

| gtsaṅ źiṅ mdzes pa pad ma’i ’dab ltar yaṅs pa’i spyan || dgoṅs pa dag ciṅ źi gnas pha rol phyin mchog brñes |
| dge ba’i las bsags yon tan rgya mtsho dpag mi laṅ || dge spyoṅ źi ba’i lam brten khyod la phyag ’tshal lo | | skyes bu khyu mchog ’dren pa’i rdzu ’phrul khyod gzigs śig || bde bar gśegs pa’i źiṅ mchog rab gsal kun kyaṅ gda’ |
| khyod kyi ches kyi bka’ mchid rgya che ’chi med ’gro || de dag thams cad nam mkha’ ’di yi dkyil na gda’ | | khyod kyi chos kyi rgyal srid mchog ’di chos kyi rgyal || rgyal bas ’gro ba rnams la chos kyi nor kyaṅ stsal |
| chos rnams rab tu ’byed mkhas don dam ston mdzad pa || chos kyi dbaṅ phyug chos rgyal khyod la mgos phyag ’tshal | | mchis pa ma lags pa daṅ ma mchis ma lags daṅ || chos ’di thams cad rgyu las brten nas ’byuṅ ba daṅ |
| ’di la bdag med tshor ba po daṅ byed med ciṅ || dge sdig las ci’aṅ chud mi za źes gsuṅ gis ston | | thub dbaṅ khyod kyis bdud dpuṅ stobs can rab btul nas || byaṅ chub mchog rab źi ba mi ’chi bde ba brñes |
| de la tshor med sems daṅ yid kyi rgyu ba med || mu stegs ṅan pa’i tshogs rnams kun gyis de mi rtogs | | rmad byuṅ chos kyi rgyal po lha mi mṅon sum du || lan gsum bzlas pa chos kyi ’khor lo rnam maṅ po |
| śin tu źi ba raṅ bźin rnam dag rab tu bskor || de tshe dkon mchog gsum po dag kyaṅ ñe bar bstan | | khyod kyis dkon mchog chos kyis legs par gaṅ btul ba || de dag rtog pa ma mchis rtag par rab tu źi |
| khyod ni skye rga na ’chi mthar ’byin sman pa’i mchog || yon tan rgya mtsho dpag mi laṅ la mgos phyag ’tshal | | bsti staṅ legs par bgyis pas mi bskyod ri rab bźin || tshul khrims ldan daṅ tshul khrims ’chal la mtshuṅs par byams |
| mñam pa ñid la bźugs śiṅ thugs kyaṅ nam mkha’ bźin || sems can dkon mchog ’di la su źig mchod mi bgyid | | thub pa chen po ’khor rnams ’dus pa ’di dag ni || khyod kyi źal du rab tu dad pa’i yid kyis lta |
| thams cad kyis kyaṅ rgyal ba raṅ gi mdun gnas mthoṅ || de ni rgyal ba’i ma ’dres saṅs rgyas mtshan lags so | | bcom ldan ’das kyi gsuṅ gcig rab tu phyuṅ ba yaṅ || ’khor rnams kyis ni gsuṅ la tha dad rnam par rig |
| ’gro ba dag gis raṅ gi don bźin rnam rig pa || de ni rgyal ba’i ma ’dres saṅs rgyas mtshan lags so | | gsuṅ gcig rab tu bsgrags pa mdzad pa de yis ni || kha cig bag chags bsgos śiṅ kha cig rtogs par byas |
| som ñi ’tshal ba ’dren pas rab tu źi mdzad de || de ni rgyal ba’i ma ’dres saṅs rgyas mtshan lags so | | stobs bcu ’dren pa’i rtsal mṅa’ khyod la phyag ’tshal lo || ’jigs pa mi mṅa’ ’jigs bral khyod la phyag ’tshal lo |
| ma ’dres pa yi chos rnams ṅes par rab rtogs pa || ’gro ba thams cad ’dren pa khyod la phyag ’tshal lo | | kun tu sbyor ba’i bciṅs pa gcod la phyag ’tshal lo || pha rol phyin nas skam la bźugs la phyag ’tshal lo |
| dub pa’i ’gro ba sgrol ba khyod la phyag ’tshal lo || ’khor ba’i ’gro bar mi gnas pa la phyag ’tshal lo | | sems can rnams daṅ ’gro bar bźugs śiṅ kun ’grogs kyaṅ || ’gro ba thams cad las ni rnam par grol ba’i thugs |
| pad ma dag ni chu skyes chu yis yoṅs mi gos || thub pa’i pad mas stoṅ pa ñid ni ṅes par bsgoms | | mtshan ma thams cad rnam pa kun tu rab tu gsal || khyod ni ci la’aṅ smon par mdzad pa yod mi mṅa’ |
| saṅs rgyas dag gi mthu chen bsam gyis mi khyab ste || nam mkha’ lta bur mi gnas pa la bdag phyag ’tshal |

Pure and beautiful as a lotus leaf; pure are your intentions; you have reached the other shore of tranquility; you have accumulated good actions and conquered a great sea of virtues. Holy One, you lead to the path of peace, all homage to you! Bull-like man, Leader, we see your wonder. The fields of the Sugatas are illumined with a brilliant light, and their instructions in the Law, greatly developed and leading to immoratllity, can be hard throughout the reaches of space. King of Law you reign through the Law over all beings, you lavish on them the riches of the Law. Skillful analyst of dharmas, Instructor in the Good Law, Sovereign of the Law, King of the Law, all homage to you! Neither being nor not-being, all dharmas are born dependent on causes; there is in them no self, no sensing subject, no activator; but good or bad, no action withers; such is your teaching. Great Ascetic, you have overcome Māra and his hordes; you have conquered supreme enlightenment, peace, immortality, happiness. But unaware, deprived of thought and attention, the hordes of the sectaries do not understand it. Wondrous Kin of the Law, in the presence of gods and men, you turn the wheel of the Law which has a threefoild revolution and twelwe aspects; it is calmed and naturally pure. From then on, the three jewels are revealed. Those who are well-disciplined by your precious Law are unruffled and always calm. You are the great Healer who puts an end to birth, olda age and death. You have conquered a great sea of virtues, all homage to you! Before homages and good deeds, you reamain as immovalble as Sumeru; towards beings moral or immoral, you are equally beneficent; penetrating the samness of all things, your mind is like space. Jewel among beings, who would not honour you? Under this llittle parasol offered to the Blessed One, there appear the trichiliocosm and the dwelling of the Devas and the Nāgas; thus it is that we salute his knowledge and vision and the assemblage of his virtues. With this wonder the being with ten powers reveals the worlds to us; and all are like plays of light. Being cry out in wonder. This is why we salute the beng with ten powers, gifted with knowledge and vision. Great Ascetic, the assemblies united here in your presence contemplate you full of faith. Each one sees the Victorious One facing him; this is an exclusive attribute of the Victorious One. The blessed one expresses himself in a single sound and beings, each according to his category, grasp its meaning; this is an exclusive attribute of the Victorious One. The Buddha expounds the Law in a single sound and to some this brings fear, to some joy; to others, repulsion; and to yet others, the suppression of their doubts: this is an exclusive attribute of the Tathāgata. All homage to you, Being with ten powers, Leader, Hero! all homage to you, who are fearless and free from dread! All homage to you who fulfil the exclusive attributes! All homage to you, Leaders of all creatures. All homage to you, who have broken the fetters and links! All homage to you who "having reached the other shore and standing on firm ground". All homage to you, saviour of creatures who are lost! All homage too you who have escaped the course of rebirth! You associate yourself with beings by going into their course of existence, but you are delivered from all courses of existence "As the lotus, born in the water, is not defiled by water", so the Ascetic One, like the lotus, dwells in emptiness. You have eliminated signs in all their aspects; you have no wishes regarding anything. The great power of the Buddhas is inconceivable. All homage to you, who are unsupported as space!

. . . . . . . . . . . . . . . . .

§11 atha ratnākaro licchavikumāro bhagavantam ābir gāthābhir abhiṣṭutya bhagavantam etad avocat imāni bhagavan pañcamātrāṇi licchavikumāraśatāni sarvāṇy anuttarāyāṃ samyakṣaṃbodhau saṃprasthitāni | tāni cemāni buddhakṣetrapariśuddhiṃ paripṛcchanti katamā bodhisatvānāṃ buddhakṣetrapariśuddhir iti | tat sādhu bhagavan deśayatu tathāgato ’mīṣāṃ bodhisatvānāṃ buddhakṣetrapariśuddhim |

童子寶事說此偈讚佛已以恭肅敬意長跪叉手白佛言此五百童子皆有決於無上正真之道願聞得佛國土清淨佛惟解說如來佛國清淨之行

爾時長者子寶積說此偈已白佛言世尊是五百長者子皆已發阿耨多羅三藐三菩提心願聞得佛國土清淨唯願世尊說諸菩薩淨土之行

爾時寶性說此伽他讚世尊已復白佛言如是五百童子菩薩皆已發趣阿耨多羅三藐三菩提彼咸問我嚴淨佛土唯願如來哀愍為說淨佛土相云何菩薩修淨佛土

| de nas bcom ldan ’das la lid tsa bī gźon nu dkon mchog ’byuṅ gnas kyis tshigs su bcad pa de dag gis mṅon par bstod nas bcom ldan ’das la ’di skad ces gsol to || bcom ldan ’das lid tsa bī gźon nu lṅa brgya tsam po ’di dag thams cad kyaṅ bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu yaṅ dag par źugs te | ’di dag kyaṅ byaṅ chub sems dpa’ rnams kyi saṅs rgyas kyi źiṅ yoṅs su dag pa gaṅ lags źes saṅs rgyas kyi źiṅ yoṅs su dag pa źu na | bcom ldan ’das de bźin gśegs pas byaṅ chub sems dpa’ de dag la saṅs rgyas kyi źiṅ yoṅs su dag pa legs par bśad du gsol |

Then the young Licchavi Ratnākara, having praised the Bless One with these stanzas, also said to him: Blessed One, the five hundred young Licchavis who are on the path to supreme and perfect enlightenment question me regarding the purification of the Buddha-fields and ask me what this the purification of the Buddha-fields is. May the Blessed Tathāgata the explain to these Bodhisattvas the purification of the Buddha-fields.

. . . .

evam ukte bhagavān ratnākarāya licchavikumārāya sādhukāram adāt: sādhu sādhu kumāra | sādhu khalu punas tvaṃ kumāra yas tvaṃ buddhakṣetrapariśuddhim ārabhya tathāgataṃ paripṛcchasi | tena hi kumāra śrṇu sādhu ca suṣṭhu ca manasikuru | bhāṣiṣye ’haṃ te yathā bodhisatvānāṃ buddhakṣetrapariśuddhim ārabhya |

於是佛告寶事曰童子諦聽善思念之吾當為汝解說如來菩薩佛國清淨

佛言善哉寶積乃能為諸菩薩問於如來淨土之行諦聽諦聽善思念之當為汝說

作是語已佛言寶性善哉善哉汝今乃能為諸菩薩請問如來淨佛土相及問菩薩修淨佛土汝今諦聽善思念之當為汝等分別解說

de skad ces gsol ba daṅ | bcom ldan ’das kyis lid tsa bī gźon nu dkon mchog ’byuṅ gnas la legs so źes bya ba byin te | legs so legs so || gźon nu khyod gaṅ saṅs rgyas kyi źiṅ yoṅs su dag pa las brtsams te de bźin gśegs pa la ’dri ba legs so || de’i phyir gźon nu khyod legs par rab tu ñon la yid la zuṅs śig daṅ | byaṅ chub sems dpa’ rnams kyi saṅs rgyas kyi źiṅ yoṅs su dag pa las brtsams te ṅas khyod la bśad do ||

This having been said, the Blessed One expressed his approval to the young Licchavi Ratnākara: Excellent, excellent, young man, you are right to question the Tathāgata regarding the purity of the Buddha-fields. Now listen and engrave it on your mind: I shall begin by speaking to you of the purification of the Buddha-fields by the Bodhisattvas.

.

sādhu bhagavan iti ratnākaro liccharikumāras tāni ca pañcamātrāṇi licchavikumāraśatāni bhagavataḥ pratyaśrauṣuḥ | bhagavāṃs teṣām etad avocat

吾當為汝解說如來菩薩佛國清淨於是寶事與諸大眾受教而聽佛言童子

於是寶積及五百長者子受教而聽佛言

於是寶性及諸菩薩咸作是言善哉世尊唯願為說我等今者皆希聽受爾時世尊告眾菩薩

bcom ldan ’das legs so źes gsol nas lid tsa bī gźon nu dkon mchog ’byuṅ gnas daṅ | lid tsa bī gźon nu lṅa brgya tsam po de dag bcom ldan ’das kyi ltar ñan pa daṅ | bcom ldan ’das kyis de dag la ’di skad ces bka’ stsal to |

Excellent, O Blessed One, answered the young Licchavi Ratnākara and the five hundred young Licchavis, and they began to listen. The Blessed One said to them:

.

§12 satvakṣetraṃ kulaputra bodhisatvasya buddhakṣetram | tat kasya hetoḥ | yāvantaṃ bodhisatvaḥ satveṣūpacayaṃ karoti tāvad buddhakṣetraṃ parigṛhṇāti | yādṛśaḥ satvānāṃ vinayo bhavati tādṛśaṃ buddhakṣetraṃ parigṛhṇāti | yādṛśena buddhakṣetrāvatāreṇa satvā buddhajñānam avataranti tādṛśaṃ buddhakṣetraṃ parigṛhṇāti | yādṛśena buddhakṣetrāvatāreṇa satvānām āryākārāṇīndriyāṇy utpadyante tādṛśaṃ buddhakṣetraṃ parigṛhṇāti | tat kasya hetoḥ | satvārthanirjātaṃ hi kulaputra bodhisatvānāṃ buddhakṣetram | tadyathā ratnākara yādṛśam icched ākāśaṃ māpayituṃ tādṛśaṃ māpayeta, na cākāśaṃ śakyate māpayituṃ nāpy alaṃkartum | evam eva ratnākara ākāśasamān sarvadharmāñ jñātvā, yādṛśam icched bodhisatvaḥ satvaparipākāya buddhakṣetraṃ māpayituṃ tādṛśaṃ buddhakṣetraṃ māpayati, na ca buddhakṣetrākāśatā śakyaṃ māpayituṃ nāpy alaṃkartum |

蚑行喘息人物之土則是菩薩佛國所以者何所以者何菩薩欲教化眾生是故攝取佛國欲使佛國人民盡奉法律故取佛國欲使佛國人民入佛上智故取佛國欲使佛國人民見聖典之事而以發意故取佛國欲使佛國人民見聖典之事而以發意故取佛國所以者何欲導利一切人民令生佛國譬如有人欲度空中造立宮室終不能成如是童子菩薩欲度人民故願取佛國

寶積眾生之類是菩薩佛土所以者何菩薩隨所化眾生而取佛土隨所調伏眾生而取佛土隨諸眾生應以何國入佛智慧而取佛土隨諸眾生應以何國起菩薩根而取佛土隨諸眾生應以何國起菩薩根而取佛土所以者何菩薩取於淨國皆為饒益諸眾生故譬如有人欲於空地造立宮室隨意無礙若於虛空終不能成菩薩如是為成就眾生故願取佛國

諸有情土是為菩薩嚴淨佛土所以者何諸有情土是為菩薩嚴淨佛土所以者何諸善男子一切菩薩隨諸有情增長饒益即便攝受嚴淨佛土隨諸有情發起種種清淨功德即便攝受嚴淨佛土隨諸有情應以如是嚴淨佛土而得調伏即便攝受如是佛土隨諸有情應以如是嚴淨佛土悟入佛智即便攝受如是佛土隨諸有情應以如是嚴淨佛土起聖根行即便攝受如是佛土所以者何諸善男子菩薩攝受嚴淨佛土皆為有情增長饒益發起種種清淨功德諸善男子譬如有人欲於空地造立宮室或復莊嚴隨意無礙若於虛空終不能成菩薩如是知一切法皆如虛空唯為有情增長饒益生淨功德即便攝受如是佛土攝受如是淨佛土者非於空也

| rigs kyi bu | sems can gyi źiṅ ni byaṅ chub sems dpa’i saṅs rgyas kyi źiṅ ṅo || de ci’i phyir źe na | byaṅ chub sems dpa’ ji tsam du sems can rnams la rgyas par byed pa de tsam du saṅs rgyas kyi źiṅ yoṅs su ’dzin to || sems can rnams ji lta bus ’dul bar ’gyur ba de lta bu’i saṅs rgyas kyi źiṅ yoṅs su ’dzin to || saṅs rgyas kyi źiṅ la ’jug pa ji lta bus sems can rnams saṅs rgyas kyi ye śes la ’jug par ’gyur ba de lta bu’i saṅs rgyas kyi źiṅ yoṅs su ’dzin to || saṅs rgyas kyi źiṅ la ’jug pa ji lta bus sems can rnams ’phags pa lta bus dbaṅ po skye bar ’gyur ba de lta bus saṅs rgyas kyi źiṅ yoṅs su ’dzin to || de ci’i phyir źe na | rigs kyi bu byaṅ chub sems dpa’ rnams kyi saṅs rgyas kyi źiṅ ni sems can gyi don las byuṅ ba’i phyir ro || dkon mchog ’byuṅ gnas ’di lta ste dper na nam mkha’ la ji lta bur bya ba ’dod pa de bźin du byed mod kyi nam mkha’ la ni byar mi ruṅ źiṅ brgyan du yaṅ mi ruṅ ba de bźin du | dkon mchog ’byuṅ gnas chos thams cad nam mkha’ daṅ mtshuṅs par śes nas byaṅ chub sems dpa’ sems can yoṅs su smin par bya ba’i phyir saṅs rgyas kyi źiṅ ji lta bur bya bar ’dod pa de lta bur saṅs rgyas kyi źiṅ byed mod kyi | saṅs rgyas kyi źiṅ nam mkhar ni byar mi ruṅ źiṅ brgyan du mi ruṅ ṅo |

Sons of good family, the field of beings is the Buddhakṣetra of the Bodhisattvas. And why is it so? To the extent that Bodhisattvas favour beings do they acquire Buddhakṣetras. To the extent that beings are disciplined do Bodhisattvas acquire Buddhakṣetras. To the extent that beings, entering those Buddhakṣetras, penetrate the knowledge of the Buddhas do Bodhisattvas acquire Buddhakṣetras. To the extent that beings, entering those Buddhakṣetras, produce noble dominant faculties do Bodhisattvas acquire Buddhakṣetras. And why is it so? Sons of good family, the Buddhakṣetras of the Bodhisattvas draw their origin from the benefits rendered by them to beings. For example, O Ratnākara, if one desires to build on something which resembles space, it can be done; but, in space, nothing can be built, nothing can be adorned. Similarly, O Ratnākara, knowing that all dharmas are like space and to help beings ripen, the Bodhisattva who wishes to build something resembling a Buddhakṣetra can build a simulated Buddhakṣetra, but it is impossible to build a Buddhakṣetra in the void and it is impossible to adorn it.

. . . . . . . .

§13 api ca ratnākara āśayakṣetraṃ bodhisatvasya buddhakṣetram, tasya bodhiprāptasyāśaṭhā amāyāvinaḥ satvā buddhakṣetra upapadyante |

願取佛國者非於空也

復次寶性汝等當知 ... 純意樂土是為菩薩嚴淨佛土菩薩證得大菩提時所有不諂不誑有情來生其國

| dkon mchog ’byuṅ gnas ’on kyaṅ bsam pa’i źiṅ ni byaṅ chub sems dpa’i saṅs rgyas kyi źiṅ ste | de byaṅ chub thob pa’i saṅs rgyas kyi źiṅ du sems can g-yo med pa daṅ | sgyu med pa rnams skye bar ’gyur ro ||

Also, O Ratnākara, the field of good intentions is the Buddhakṣetra of the Bodhisattva: the instant he obtains enlightnment, beings free from hypocrisy and deceit are born in his Buddhakṣetra.

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adhyāśayakṣetraṃ kulaputra bodhisatvasya buddhakṣetram, tasya bodhiprāptasya sarvakuśalasaṃbhāropacitāḥ satvā buddhakṣetre saṃbhavanti |

童子當知菩薩以無求於國故於佛國得道

寶積當知直心是菩薩淨土菩薩成佛時不諂眾生來生其國

發起住持妙善加行一切有情來生其國上意樂土是為菩薩嚴淨佛土菩薩證得大菩提時具足成就善法有情來生其國

rigs kyi bu lhag pa’i bsam pa’i źiṅ ni byaṅ chub sems dpa’i saṅs rgyas kyi źiṅ ste | de byaṅ chub thob pa’i saṅs rgyas kyi źiṅ du dge ba’i rtsa ba daṅ tshogs thams cad bsags pa’i sems can rnams skye bar ’gyur ro ||

Son of good family, the field of high resolve is the Buddhakṣetra of the Bodhisattva: the instant he obtains enlightnment, beings who have accumulated all the stores of good roots are born in his Buddhakṣetra.

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prayogakṣetraṃ bodhisatvasya buddhakṣetram, tasya bodhiprāptasya sarvakuśaladharmopasthitāḥ satvās tatra buddhakṣetra upapadyante |

以不言我教照人民生于佛土菩薩以善性於國故於佛國得道

深心是菩薩淨土菩薩成佛時具足功德眾生來生其國

善加行土是為菩薩嚴淨佛土菩薩證得大菩提時發起住持妙善加行一切有情來生其國 (sentence moved)

sbyor ba’i źiṅ ni byaṅ chub sems dpa’i saṅs rgyas kyi źiṅ ste | de byaṅ chub thob pa’i saṅs rgyas kyi źiṅ du dge ba’i chos thams cad la gnas pa’i sems can rnams skye bar ’gyur ro ||

Son of good family, the field of effort is the Buddhakṣetra of the Bodhisattva: the instant he obtains enlightnment, beings who are established in all good dharmas are born in his Buddhakṣetra.

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udāro bodhisatvasya bodhicittotpādo buddhakṣetram, tasya bodhiprāptasya mahāyānasaṃprasthitāḥ satvās tatra buddhakṣetre saṃbhavanti |

能成眾善為人重任生于佛土菩薩弘其道意故於佛國得道恒以大乘正立人民得有佛土

菩提心是菩薩淨土菩薩成佛時大乘眾生來生其國

發起無上菩提心土是為菩薩嚴淨佛土菩薩證得大菩提時一切發起大乘有情來生其國 (sentence moved)

byaṅ chub sems dpa’i sems bskyed pa rgya chen po byaṅ chub sems dpa’i saṅs rgyas kyi źiṅ ste | de byaṅ chub thob pa’i saṅs rgyas kyi źiṅ der theg pa chen po la yaṅ dag par źugs pa’i sems can rnams skye bar ’gyur ro ||

The production of great thought is the Buddhakṣetra of the Bodhisattva: the instant he obtains enlightnment, beings who have started towards the Great Vehicle are born in his Buddhakṣetra.

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dānakṣetraṃ bodhisatvasya buddhakṣetram, tasya bodhiprāptasya sarvaparityāginaḥ satvās tatra buddhakṣetre saṃbhavanti |

菩薩布施為國故於佛國得道一切布施施諸人民生于佛土

布施是菩薩淨土菩薩成佛時一切能捨眾生來生其國

修布施土是為菩薩嚴淨佛土菩薩證得大菩提時一切能捨財法有情來生其國

sbyin pa’i źiṅ ni byaṅ chub sems dpa’i saṅs rgyas kyi źiṅ ste | de byaṅ chub thob pa’i saṅs rgyas kyi źiṅ der bdog pa thams cad yoṅs su gtoṅ ba’i sems can rnams skye bar ’gyur ro ||

The field of giving is the Buddhakṣetra of the Bodhisattva: the instant he obtains enlightnment, beings who have abandoned their worldly goods are born in his Buddhakṣetra.

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śīlakṣetraṃ bodhisatvasya buddhakṣetram, tasya bodhiprāptasya sarvābhiprāyasaṃpannā daśakuśalakarmapathasaṃrakṣakāḥ satvās tatra buddhakṣetre saṃbhavanti |

菩薩持戒為國故於佛國得道周滿所願以十善行合聚人民生于佛土

菩薩成佛時一切能捨眾生來生其國持戒是菩薩淨土菩薩成佛時行十善道滿願眾生來生其國

修淨戒土是為菩薩嚴淨佛土菩薩證得大菩提時是為菩薩嚴淨佛土菩薩證得大菩提時圓滿成就十善業道意樂有情來生其國

tshul khrims kyi źiṅ ni byaṅ chub sems dpa’i saṅs rgyas kyi źiṅ ste | de byaṅ chub thob pa’i saṅs rgyas kyi źiṅ der bsam pa thams cad daṅ ldan źiṅ dge ba bcu’i las kyi lam yoṅs su sruṅ ba’i sems can rnams skye bar ’gyur ro ||

The field of morality is the Buddhakṣetra of the Bodhisattva: the instant he obtains enlightnment, beings gifted with all the good intentions and who observe the ten paths of good conduct are born in his Buddhakṣetra.

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kṣāntikṣetraṃ kulaputra bodhisatvasya buddhakṣetram, tasya bodhiprāptasya dvātriṃśallakṣaṇālaṃkṛtāḥ kṣāntidamaśamathapāramiprāptāḥ satvā buddhakṣetre saṃbhavanti |

菩薩忍辱為國故於佛國得道有三十二相而自嚴飾以其忍行調正人民生于佛土

菩薩成佛時行十善道滿願眾生來生其國忍辱是菩薩淨土菩薩成佛時三十二相莊嚴眾生來生其國

修安忍土是為菩薩嚴淨佛土菩薩證得大菩提時三十二相莊嚴其身堪忍柔和寂靜有情來生其國

bzod pa’i źiṅ ni byaṅ chub sems dpa’i saṅs rgyas kyi źiṅ ste | de byaṅ chub thob pa’i saṅs rgyas kyi źiṅ der mtshan sum cu rtsa gñis kyis brgyan ciṅ bzod pa daṅ | dul ba daṅ źi gnas dam pa’i pha rol tu phyin pa’i sems can rnams skye bar ’gyur ro ||

The field of patience is the Buddhakṣetra of the Bodhisattva: the instant he obtains enlightnment, beings who are adorned with the thirty-two primary marks and who are gifted with the lovely perfections of patience, discipline and calm are born in his Buddhakṣetra.

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vīryakṣetraṃ bodhisatvasya buddhakṣetram, tasya bodhiprāptasya sarvakuśalaparyeṣṭiṣv ārabdhavīryāḥ satvā buddhakṣetre saṃbhavanti |

菩薩精進為國故於佛國得道以諸德本善修勤力合聚人民生于佛土

精進是菩薩淨土菩薩成佛時勤修一切功德眾生來生其國

修精進土是為菩薩嚴淨佛土菩薩證得大菩提時諸善勇猛精進有情來生其國

brtson ’grus kyi źiṅ ni byaṅ chub sems dpa’i saṅs rgyas kyi źiṅ ste | de byaṅ chub thob pa’i saṅs rgyas kyi źiṅ der dge ba’i chos thams cad la brtson ’grus brtsams pa’i sems can rnams skye bar ’gyur ro ||

The field of vigour is the Buddhakṣetra of the Bodhisattva: the instant he obtains enlightnment, beings whyo apply their vigour are born in his Buddhakṣetra.

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dhyānakṣetraṃ bodhisatvasya buddhakṣetram, tasya bodhiprāptasya smṛtisaṃprajanyasamāhitāḥ satvā buddhakṣetre saṃbhavanti |

菩薩禪思為國故於佛國得道已知所念正安人民生于佛土

菩薩成佛時勤修一切功德眾生來生其國禪定是菩薩淨土菩薩成佛時攝心不亂眾生來生其國

修靜慮土是為菩薩嚴淨佛土菩薩證得大菩提時具足成就正念正知正定有情來生其國

bsam gtan gyi źiṅ ni byaṅ chub sems dpa’i saṅs rgyas kyi źiṅ ste | de byaṅ chub thob pa’i saṅs rgyas kyi źiṅ der dran pa daṅ śes bźin gyis mñam par bźag pa’i sems can rnams skye bar ’gyur ro ||

The field of meditation is the Buddhakṣetra of the Bodhisattva: the instant he obtains enlightnment, beings gifted with memory, presence of mind and concentration are born in his Buddhakṣetra.

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prajñākṣetraṃ bodhisatvasya buddhakṣetram, tasya bodhiprāptasya samyaktvaniyatāḥ satvā buddhakṣetre saṃbhavanti |

菩薩智慧為國故於佛國得道能以正導成就人民生于佛土

智慧是菩薩淨土菩薩成佛時正定眾生來生其國

修般若土是為菩薩嚴淨佛土菩薩證得大菩提時一切已入正定有情來生其國

śes rab kyi źiṅ ni byaṅ chub sems dpa’i saṅs rgyas kyi źiṅ ste | de byaṅ chub thob pa’i saṅs rgyas kyi źiṅ der yaṅ dag pa ñid du ṅes pa’i sems can rnams skye bar ’gyur ro ||

The field of wisdom is the Buddhakṣetra of the Bodhisattva: the instant he obtains enlightnment, beings certain to acquire the Absolute good are born in his Buddhakṣetra.

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catvāry apramāṇāni ca bodhisatvasya buddhakṣetram, tasya bodhiprāptasya maitrīkaruṇāmuditopekṣāvihāriṇaḥ satvā buddhakṣetre saṃbhavanti |

菩薩行四等心為國故於佛國得道慈悲喜護護諸人民生于佛土

四無量心是菩薩淨土菩薩成佛時成就慈悲喜捨眾生來生其國

四無量土是為菩薩嚴淨佛土菩薩證得大菩提時常住慈悲喜捨有情來生其國

tshad med pa bźi rnams ni byaṅ chub sems dpa’i saṅs rgyas kyi źiṅ ste | de byaṅ chub thob pa’i saṅs rgyas kyi źiṅ der byams pa daṅ | sñiṅ rje daṅ | dga’ ba daṅ | btaṅ sñoms la gnas pa’i sems can rnams skye bar ’gyur ro ||

The field of the four infinite states is the Buddhakṣetra of the Bodhisattva: the instant he obtains enlightnment, beings established in goodwill are born in his Buddhakṣetra.

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catvāri saṃgrahavastūni kulaputra bodhisatvasya buddhakṣetram, tasya bodhiprāptasya sarvavimuktisaṃgṛhītāḥ satvā buddhakṣetre saṃbhavanti |

菩薩行四恩為國故於佛國得道惠施仁愛利人等利一切救濟合聚人民生於佛土

菩薩成佛時成就慈悲喜捨眾生來生其國四攝法是菩薩淨土菩薩成佛時解脫所攝眾生來生其國

四無量土是為菩薩嚴淨佛土菩薩證得大菩提時常住慈悲喜捨有情來生其國

bsdu ba’i dṅos po bźi rnams ni byaṅ chub sems dpa’i saṅs rgyas kyi źiṅ ste | de byaṅ chub thob pa’i saṅs rgyas kyi źiṅ der rnam par grol ba thams cad kyis yoṅs su zin pa’i sems can rnams skye bar ’gyur ro ||

The four means of conversion are the Buddhakṣetra of the Bodhisattva: the instant he obtains enlightnment, beings possessing all the liberations are born in his Buddhakṣetra.

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upāyakauśalyaṃ bodhisatvasya buddhakṣetram, tasya bodhiprāptasya sarvopāyamīmāṃsākuśalāḥ satvā buddhakṣetre saṃbhavanti |

菩薩行善權方便故於佛國得道一切行權攝人為善生于佛土

方便是菩薩淨土菩薩成佛時於一切法方便無礙眾生來生其國

諸有解脫所攝有情來生其國巧方便土是為菩薩嚴淨佛土菩薩證得大菩提時善巧觀察諸法有情來生其國

thabs la mkhas pa ni byaṅ chub sems dpa’i saṅs rgyas kyi źiṅ ste | de byaṅ chub thob pa’i saṅs rgyas kyi źiṅ der thabs daṅ spyod pa thams cad la mkhas pa’i sems can rnams skye bar ’gyur ro ||

Skill in means is the Buddhakṣetra of the Bodhisattva: the instant he obtains enlightnment, beings skilled in all the maens and practices of deliverance are born in his Buddhakṣetra.

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saptatriṃśadbodhipakṣā dharmā bodhisatvasya buddhakṣetram, tasya bodhiprāptasya samyaksmṛtyupasthānasamyakprahāṇarddhipādendriyabalabodhyaṇgamārgavidhijñāḥ satvā buddhakṣetre saṃbhavanti |

菩薩行三十七道品之法故於佛國得道以根力覺意勉進人民生于佛土

三十七道品是菩薩淨土菩薩成佛時念處正勤神足根力覺道眾生來生其國

善巧觀察諸法有情來生其國修三十七菩提分土是為菩薩嚴淨佛土菩薩證得大菩提時通達一切念住正斷神足根力覺支道支圓滿有情來生其國

byaṅ chub kyi phyogs sum cu rtsa bdun gyi chos rnams ni byaṅ chub sems dpa’i saṅs rgyas kyi źiṅ ste | de byaṅ chub thob pa’i saṅs rgyas kyi źiṅ der dran pa ñe bar gźag pa daṅ | yaṅ dag par spoṅ ba daṅ | rdzu ’phrul gyi rkaṅ pa daṅ | dbaṅ po daṅ | stobs daṅ | byaṅ chub kyi yan lag daṅ | lam sgrub pa śes pa’i sems can rnams skye bar ’gyur ro ||

The thirty-seven auxiliaries of enlightenment are the Buddhakṣetra of the Bodhisattva: the instant he obtains enlightnment, there come to be born in his Buddhakṣetra being who understand the four applications of mindfulness, the four right efforts, the four bases of psychic power, the five dominant faculties, the five powers, the seven limbs of enlightenment and the eight limbs of the path.

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pariṇāmanācittaṃ bodhisatvasya buddhakṣetram, tasya bodhiprāptasya sarvaguṇālaṃkāraṃ buddhakṣetraṃ dṛśyate |

菩薩分流法化故於佛國得道一切示現賢善之行得見佛土

迴向心是菩薩淨土菩薩成佛時得一切具足功德國土

通達一切念住正斷神足根力覺支道支圓滿有情來生其國修迴向土是為菩薩嚴淨佛土菩薩證得大菩提時其國具足眾德莊嚴

yoṅs su bsṅo ba’i sems ni byaṅ chub sems dpa’i saṅs rgyas kyi źiṅ ste | de byaṅ chub thob pa’i saṅs rgyas kyi źiṅ du yon tan thams cad kyi rgyan rnams snaṅ bar ’gyur ro ||

The transference of merit is the Buddhakṣetra of the Bodhisattva: the instant he obtains enlightnment, the adornments of all the virties appear in his Buddhakṣetra.

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aṣṭākṣaṇapraśamadeśanā kulaputra bodhisatvasya buddhakṣetram, tasya bodhiprāptasya savrāpāyasamucchinnam aṣṭākṣaṇavigataṃ buddhakṣetraṃ saṃbhavanti |

菩薩說除八難故於佛國得道一切為斷惡道眾難而有佛土

菩薩成佛時得一切具足功德國土說除八難是菩薩淨土菩薩成佛時國土無有三惡八難

善說息除八無暇土是為菩薩嚴淨佛土菩薩證得大菩提時其國永離惡趣無暇

mi khom pa brgyad rab tu źi bar bstan pa ni byaṅ chub sems dpa’i saṅs rgyas kyi źiṅ ste | de byaṅ chub thob pa’i saṅs rgyas kyi źiṅ du ṅan soṅ thams cad śin tu chad ciṅ mi khom pa brgyad med par ’gyur ro ||

The teaching intended to suppress the eight unfavourable conditions for birth is the Buddhakṣetra of the Bodhisattva: the instant he obtains enlightnment, all the wrong paths are eliminated; and there are not, in his Buddhakṣetra, any unfavourable conditions for birth.

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svayaṃ śikṣāpadeṣu vartamānā parāpattyacodanatā bodhisatvasya buddhakṣetram, tasya bodhiprāptasyāpattiśabdo ’pi buddhakṣetre na saṃbhavati |

菩薩自覺不譏彼受故於佛國得道斷諸邪受而有佛土

自守戒行不譏彼闕是菩薩淨土菩薩成佛時國土無有犯禁之名

自守戒行不譏彼土是為菩薩嚴淨佛土菩薩證得大菩提時其國無有犯禁之名

bdag ñid bslab pa’i gźi rnams la gnas śiṅ pha rol gyi ltuṅ ba mi gleṅ ba ni byaṅ chub sems dpa’i saṅs rgyas kyi źiṅ ste | de byaṅ chub thob pa’i saṅs rgyas kyi źiṅ der ltuṅ ba’i sgra yaṅ mi grag par ’gyur ro ||

Observing the rules of training oneself and not blaming the faults of others is the Buddhakṣetra of the Bodhisattva: the instant he obtains enlightnment, the word for fault is not even suggested in his Buddhakṣetra.

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daśakuśalakarmapathapariśuddhiḥ kulaputra bodhisatvasya buddhakṣetram, tasya bodhiprāptasya niyatāyuṣo mahābhogā brahmacāriṇaḥ satyānuparivartinyā vācālaṃkṛtā madhuravacanā abhinnaparṣado bhinnasaṃdhānakuśalā īrṣyāvigatā avyāpannacittāḥ samyagdṛṣṭisamanvāgatāḥ satvā buddhakṣetre saṃbhavanti |

菩薩淨修十善之行故於佛國得道而不離偶大財梵行誠諦之語免于惡道言以柔軟不別眷屬恒與善俱無有嫉慢除忿怒意以正見誨人生于佛土

菩薩成佛時國土無有犯禁之名十善是菩薩淨土菩薩成佛時命不中夭大富梵行所言誠諦常以軟語眷屬不離善和諍訟言必饒益不嫉不恚正見眾生來生其國

十善業道極清淨土是為菩薩嚴淨佛土菩薩證得大菩提時壽量決定大富梵行所言誠諦常以軟語眷屬不離善宣密意離諸貪欲心無瞋恚正見有情來生其國

dge ba bcu’i las kyi lam yoṅs su dag pa ni byaṅ chub sems dpa’i saṅs rgyas kyi źiṅ ste | de byaṅ chub thob pa’i saṅs rgyas kyi źiṅ der tshe ṅes pa daṅ | loṅs spyod che ba daṅ | tshaṅs par spyod pa daṅ | bden pa’i rjes su ’jug pa’i tshig gis brgyan pa daṅ | ṅag ’jam pa daṅ | ’khor mi phyed pa daṅ | bye ba sdum pa la mkhas pa daṅ | phrag dog daṅ bral ba daṅ | gnod sems kyi sems med pa daṅ | yaṅ dag par lta ba daṅ ldan pa’i sems can rnams skye bar ’gyur ro ||

Teh purity of the ten paths is the Buddhakṣetra of the Bodhisattva: the instant he obtains enlightnment, there are born in his Buddhakṣetra beings who are gifted with long life, are very wealthy, continent, whose speach conforms with the truth, gentle, who do not break up the assembly, are skilled in reconciling adversaries, free from hypocisy, free from malicious thought and holding right views.

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§14 iti hi kulaputra, yāvanto bodhisatvasya bodhicittas tāvanta āśayāḥ | yāvanta āśayās tāvantaḥ prayogaḥ | yāvantaḥ prayogaḥ tāvanto ’dhyāśayāḥ | yāvanto ’dhyāśayās tāvantyo nidhyaptayaḥ | yāvanyo nidhyaptayas tāvantyaḥ pratipattayaḥ | yāvantyaḥ pratipattayas tāvantyaḥ pariṇāmanāḥ | yāvantyaḥ pariṇāmanās tāvanta upāyāḥ | yāvanta upāyās tāvantyaḥ kṣetrapariśuddhayaḥ | yādṛśī kṣetrapariśuddhis tādṛśī satvapariśuddhiḥ | yādṛśī satvapariśuddhis tādṛśī jñānapariśuddhiḥ | yādṛśī jñānapariśuddhis tādṛśī deśanāpariśuddhiḥ | yādṛśī deśanāpariśuddhis tādṛśī jñānapratipattipariśuddhiḥ | yādṛśī jñānapratipattipariśuddhis tādṛśī svacittapariśuddhiḥ |

如是童子菩薩以應此行便有名譽已有名譽便生善處已生善處便受其福已能分德便行善權已行善權則佛國淨已佛國淨則人物淨已人物淨則有淨智已有淨智則有淨教已有淨教則受清淨

如是寶積菩薩隨其直心菩薩隨其直心則能發行隨其發行則得深心隨其深心則意調伏隨意調伏則如說行隨如說行則能迴向隨其迴向則有方便隨其方便則成就眾生隨成就眾生則佛土淨隨佛土淨則說法淨隨說法淨則智慧淨 (different order, see the next two sentences) 隨其方便則成就眾生隨成就眾生則佛土淨隨佛土淨則說法淨隨說法淨則智慧淨 (different order, see the previous and next two sentences) 隨其方便則成就眾生隨成就眾生則佛土淨隨佛土淨則說法淨隨說法淨則智慧淨 (different order, see the two previous sentences and the next) 隨其方便則成就眾生隨成就眾生則佛土淨隨佛土淨則說法淨隨說法淨則智慧淨 (different order, see three previous sentences) 隨說法淨則智慧淨隨智慧淨則其心淨

諸善男子如是菩薩隨發菩提心則有純淨意樂隨其純淨意樂則有妙善加行隨其妙善加行則有增上意樂隨其增上意樂則有止息隨其止息則有發起隨其發起則有迴向隨其迴向則有寂靜隨其寂靜則有清淨有情隨其清淨有情則有嚴淨佛土隨其清淨有情則有嚴淨佛土隨其嚴淨佛土則有清淨法教隨其清淨法教即有清淨妙福隨其清淨妙福則有清淨妙慧隨其清淨妙慧則有清淨妙智隨其清淨妙智則有清淨妙行隨其清淨妙行則有清淨自心隨其清淨自心則有清淨諸妙功德

rigs kyi bu de ltar na byaṅ chub sems dpa’i byaṅ chub kyi sems bskyed pa ci ’dra bar bsam pa yaṅ de ’dra’o || bsam pa ci ’dra bar sbyor ba yaṅ de ’dra’o || sbyor ba ji sñed par lhag pa’i bsam pa yaṅ de sñed do || lhag pa’i bsam pa ji sñed par ṅes par sems pa yaṅ de sñed do || ṅes par sems pa ji sñed par sgrub pa yaṅ de sñed do || sgrub pa ji sñed par yoṅs su bsṅo ba yaṅ de sñed do || yoṅs su bsṅo ba ji sñed par thabs rnams kyaṅ de sñed do || thabs rnams ji sñed par źiṅ yoṅs su dag pa yaṅ de sñed de | źiṅ yoṅs su dag pa ji lta ba bźin du sems can yoṅs su dag pa yaṅ de bźin no || sems can yoṅs su dag pa ji lta ba bźin du ye śes yoṅs su dag pa yaṅ de bźin no || ye śes yoṅs su dag pa ji lta ba bźin du bstan pa yoṅs su dag pa yaṅ de bźin no || bstan pa yoṅs su dag pa ji lta ba bźin du ye śes bsgrubs pa yoṅs su dag pa yaṅ de bźin no || ye śes bsgrubs pa yoṅs su dag pa ji lta ba bźin du raṅ gi sems yoṅs su dag pa yaṅ de bźin te ||

In fact, son of good family, as is the production of the thought of enlightment, so is the intention. As is the intention, so is the practice. As is the practice, so is the high resolve. As is the high resolve, so is deep meditation. As is deep meditation, so is the so is conduct. As is conduct, so is transference of merit. As is the transference of merit, so are skillful means. As are skilful means, so is the pure field. As is the pure field, so are pure beings. As are pure beings, so is pure knowledge. As is pure konwledge, so is pure teaching. As is pure teaching, so is pure action of knowledge. As is pure action of knowledge, so is pure personal mind.

. . . . . . . . . . . . .

tasmāt tarhi kulaputra buddhakṣetraṃ pariśodhāyitukāmena bodhisatvena svacittapariśodhane yatnaḥ karaṇīyaḥ | tat kasya hetoḥ yādṛśī bodhisatvasya cittapariśuddhis tādṛśī buddhakṣetrapariśuddhiḥ saṃbhavati | atha buddhānubhāvenāyuṣmataḥ śāriputrasyaitad abhavat

如是童子菩薩欲使佛國清淨當以淨意作如應行所以者何菩薩以意淨故得佛國淨賢者舍利弗承佛威神心念是語

是故寶積若菩薩欲得淨土當淨其心隨其心淨則佛土淨爾時舍利弗承佛威神作是念

諸善男子是故菩薩若欲勤修嚴淨佛土先應方便嚴淨自心所以者何隨諸菩薩自心嚴淨即得如是嚴淨佛土爾時舍利子承佛威神作如是念

rigs kyi bu | de lta bas na byaṅ chub sems dpa’ saṅs rgyas kyi źiṅ yoṅs su dag par byed ’dod pas raṅ gi sems yoṅs su sbyaṅ ba la nan tan bya’o || de ci’i phyir źe na | ji lta bur byaṅ chub sems dpa’i sems yoṅs su dag pa de ’dra bar saṅs rgyas kyi źiṅ yoṅs su dag par ’gyur ro || | de nas saṅs rgyas kyi mthus tshe daṅ ldan pa śā ri’i bu ’di sñam du sems te |

That is why, son of good family, the Bodhisattva who wishes to purify his Buddhafield should, first of all, skilfully adorn is own mind. And why? Because to the extent that the mind of a Bodhisattva is pure is his Buddhafield purified. At that moment, through the power of the Buddha, the Venerable Śāriputra had this thought:

. . .

§15 yadi yādṛśī cittapariśuddhis tādṛśī bodhisatvasya buddhakṣetrapariśuddhiḥ saṃbhavati, tan mā āhaiva bhagavataḥ śākyamuner bodhisatvacaryāṃ carataś cittam apariśuddhaṃ yenedaṃ buddhakṣetram evam apariśuddhaṃ saṃdṛśyate |

以意淨故得佛國淨我世尊本為菩薩時意豈不淨而是佛國不淨若此

若菩薩心淨則佛土淨者我世尊本為菩薩時意豈不淨而是佛土不淨若此

若諸菩薩心嚴淨故佛土嚴淨而我世尊行菩薩時心不嚴淨故是佛土雜穢若此

gal te ji lta bur sems yoṅs su dag pa de ’dra bar byaṅ chub sems dpa’i saṅs rgyas kyi źiṅ yoṅs su dag par ’gyur na | bcom ldan ’das ś’a kya thub pa byaṅ chub sems dpa’i spyad pa spyod pa na | de sems yoṅs su ma dag gam | ci nas saṅs rgyas kyi źiṅ ’di lta bur yoṅs su ma dag par snaṅ sñam mo ||

If the mind of a Bodhisattva must be ppure in order for his Buddhakṣetra to be purified, then, when the Blessed Lord Śakyamuni exercised the practices as a Bodhisattva, his mind must have been impure, since today his Buddhakṣetra appears to be so impure.

.

atha khalu bhagavān āyuṣmataḥ śāriputrasya cetasaiva cetaḥparivitarkam ājñāyāyuṣmantaṃ śāriputram etad avocat tat kiṃ manyase, śāriputra mā āhaiva sūryācandramasāv apariśuddhau yaj jātyandho na paśyati |

佛知其意即報言云何舍利弗我日月淨不見色者豈日月過耶

佛知其念即告之言於意云何日月豈不淨耶而盲者不見

佛知其念即告之言佛知其念即告之言於意云何世間日月豈不淨耶而盲不見

de nas bcom ldan ’das kyis tshe daṅ ldan pa śā ri’i bu’i sems kyi yoṅs su rtog pa thugs kyis mkhyen nas tshe daṅ ldan pa śā ri’i bu la ’di skad ces bka’ stsal to | | śā ri’i bu ’di ji sñam du sems | ñi ma daṅ zla ba yoṅs su ma dag gam ci na dmus loṅ dag gis mi mthoṅ |

The Blessed One, knowing the Venherable Śāriputra’s thought in his mind, said to him: What do you think of this, Śāriputra? Is it beacuse the sun and the moon are impure that those who are born blind cannot see them?

. .

āha no hīdam bhagavan jātyandhāparādha eṣa na sūryacandramasoḥ |

對曰不也非日月過

世尊是盲者過非日月咎

對曰不也是盲者過非日月咎

gsol pa | bcom ldan ’das de lta ma lags so | | de ni dmus loṅ gis noṅs kyi ñi ma daṅ zla bas ni ma noṅs so ||

Śāriputra replied: Not so, Blessed One; it is the fault of those born blind, is is not the fault of the sun and the moon.

.

āha evam eva śāriputra satvānām ajñānāparādha eṣa yas tathāgatasya buddhakṣetraguṇālaṃkāravyūhaṃ kecit satvā na paśyanti, na tatra tathāgatasyāparādhaḥ | pariśuddhaṃ hi śāriputra tathāgatasya buddhakṣetraṃ yūyaṃ punar idaṃ na paśyatha |

佛言此舍利弗咎在眾人無有智慧不見如來佛國嚴淨非如來咎此舍利弗我佛國淨汝又未見

舍利弗眾生罪故不見如來佛土嚴淨非如來咎舍利弗我此土淨而汝不見

佛言如是眾生罪故不見世尊佛土嚴淨非如來咎舍利子我土嚴淨而汝不見

bka’ stsal pa | śā ri’i bu de bźin du sems can la las de bźin gśegs pa’i saṅs rgyas kyi źiṅ gi yon tan gyi rgyan bkod pa mi mthoṅ ba de ni sems can rnams kyis mi śes pas ñes kyi de la de bźin gśegs pas ñes pa ni ma yin no || śā ri’i bu de bźin gśegs pa’i saṅs rgyas kyi źiṅ ni yoṅs su dag mod kyi khyod kyis de mi mthoṅ ṅo ||

The Buddha continued: Similarly Śāriputra, if beings cannot see the virtues of the Buddhakṣetra of the Tathāgata, the fault is in their ignorance; the fault is not the Tathāgata’s. Śāriputra, my Buddhakṣetra is pure, but you cannot yourself see it.

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§16 atha khalu jaṭī brahmā sthaviraṃ śāriputram etad avocat mā bhadanta śāriputra tathāgatasyāpariśuddhaṃ buddhakṣetram idaṃ vyāhārṣīt | pariśuddhaṃ hi bhadanta śāriputra bhagavato buddhakṣetram | tadyathāpi nāma śāriputra vaśavartināṃ devānāṃ bhavanavyūhāḥ | īdṛśān vayaṃ buddhakṣetraguṇavyūhān bhagavataḥ śākyamuneḥ paśyāmaḥ |

編髮梵志謂舍利弗言惟賢者莫呼是佛國以為不淨我見釋迦文佛國嚴淨譬如彼清明天宮

爾時螺髻梵王語舍利弗勿作是意謂此佛土以為不淨所以者何我見釋迦牟尼佛土清淨譬如自在天宮

爾時持髻梵王語舍利子勿作是意謂此佛土為不嚴淨所以者何如是佛土最極嚴淨舍利子言大梵天王今此佛土嚴淨云何持髻梵言唯舍利子譬如他化自在天宮有無量寶功德莊嚴我見世尊釋迦牟尼佛土嚴淨有無量寶功德莊嚴亦復如是

de nas tshaṅs pa ral pa can gyis gnas brtan śā ri’i bu la ’di skad ces smras so || btsun pa śā ri’i bu de bźin gśegs pa’i saṅs rgyas kyi źiṅ yoṅs su ma dag go źes ma zer cig | btsun pa śā ri’i bu bcom ldan ’das kyi saṅs rgyas kyi źiṅ yoṅs su dag pa ’di lta ste dper na btsun pa śā ri’i bu | gźan ’phrul dbaṅ byed kyi lha rnams kyi gnas kyi bkod pa bźin du bcom ldan ’das ś’a kya thub pa’i saṅs rgyas kyi źiṅ bkod pa’aṅ kho bos de ’dra ba mthoṅ ṅo ||

Then the Brahmā Śikhin said to the Śāriputra the Elder: Honourable Śāriputra, do not say that the Buddhakṣetra of the Tathāgata is impure; the Buddhakṣetra of the Blessed One is pure. Brahmā Śikhin replied: On my part, Honourable Śāriputra, I can see that the splendour of the Buddhakṣetra of the Blessed Lord Śākyamuni equals the splendours of the dwellings of the Paranirmitavaśavartin gods.

. . .

atha khalu sthaviraḥ śāriputro jaṭinaṃ brahmāṇam etad avocat vayaṃ punar brahman imāṃ mahāpṛṭhivīm utkūlanikūlāṃ kaṇṭakaprapātagiriśekharaśvabhraghūthoḍigallapratipūrṇāṃ paśyāmaḥ |

舍利弗言我見此中亦有雜糅其大陸地則有黑山石沙穢惡充滿

舍利弗言我見此土丘陵坑坎荊蕀沙礫土石諸山穢惡充滿

舍利子言大梵天王我見此土其地高下丘陵坑坎毒刺沙礫土石諸山穢惡充滿

de nas gnas brtan śā ri’i bus tshaṅs pa ral pa can la ’di skad ces smras so || tshaṅ pa kho bos ni sa chen po ’di mthon dman daṅ | tsher ma daṅ | g-yaṅ sa daṅ | ri’i rtse mo daṅ | ṅam grog daṅ | ’jim ṅan gyis rab tu gaṅ bar mthoṅ ṅo ||

The Śāriputra the Elder said to Brahmā Śikhin: On my part, O Brahmā, I can see this great land withy rises and dips, woth thorns, precipices, peaks, and chasms, and all filled with filth.

. .

jaṭī brahmāha: nūnaṃ bhadanta śāriputrasyotkūlanikūlaṃ cittam apariśuddhabuddhajñānāśayaṃ yenedṛśaṃ buddhakṣetraṃ paśyasi | ye punas te bhadanta śāriputra bodhisatvāḥ sarvasatvasamacittāḥ sarvasatvasamacittāḥ pariśuddhabuddhajñānāśayās ta imaṃ buddhakṣetraṃ pariśuddhaṃ paśyanti |

編髮答曰賢者以聞雜惡之意不猗淨慧視佛國耳當如菩薩等意清淨倚佛智慧是以見佛國皆清淨

螺髻梵言仁者心有高下不依佛慧故見此土為不淨耳舍利弗菩薩於一切眾生悉皆平等深心清淨依佛智慧則能見此佛土清淨

持髻梵言唯大尊者心有高下不嚴淨故謂佛智慧意樂亦爾故見佛土為不嚴淨若諸菩薩於諸有情其心平等功德嚴淨謂佛智慧意樂亦爾便見佛土最極嚴淨

tshaṅs pa ral pa can gyis smras pa | ’di ltar saṅs rgyas kyi źiṅ ’di ’dra bar yoṅs su ma dag par mthoṅ ba ni btsun pa śā ri’i bu sems la mthon dman yod ciṅ saṅ rgyas kyi ye śes la bsam pa yoṅs su ma dag par ṅes so || gaṅ dag btsun pa śā ri’i bu sems can thams cad la sems mñam źiṅ saṅ rgyas kyi ye śes la bsam pa yoṅs su dag pa de dag gis ni saṅs rgyas kyi źiṅ ’di yoṅs su dag par mthoṅ ṅo ||

If you see the Buddhakṣetra being so impure, it is because there are rises and dips in your mind, O Honourable Śāriputra, and because you have certainly not purified your intentions in the knowledge of the Buddha. On the contrary, those who possess sameness of mind regarding all beings and who have purified their intentions in the knowledge of the Buddha can see the Buddhakṣetra as being perfectly pure.

.

§17 atha bhagavān pādāṇguṣṭhena imaṃ trisāhasramahāsāhasraṃ lokadhātuṃ parāhanti sma | atha khalu tasmin samaye ’yaṃ trisāhasramahāsāhasro lokadhātur anekaratnaśatasahasrasaṃcito ’nekaratnaśatasahasrapratyarpitaḥ saṃsthito ’bhūt | tadyathāpi nāma ratnavyūhasya tathāgatasyānantaguṇaratnavyūho lokadhātus tādṛśo ’yaṃ lokadhātuḥ saṃdṛśyate sma | tatra sā sarvavāvatī parṣad āścaryaprāptā ratnapadmaniṣaṇṇam ātmānaṃ saṃjānīte sma |

於是佛即以足指案地此三千大千世界皆為震動若干百千珍寶積嚴處處校飾譬如眾寶羅列淨好如來境界無量嚴淨於是悉現一切魔眾歎未曾有而皆自見坐寶蓮華

依佛智慧則能見此佛土清淨於是佛以足指按地即時三千大千世界若干百千珍寶嚴飾譬如寶莊嚴佛無量功德寶莊嚴土譬如寶莊嚴佛無量功德寶莊嚴土一切大眾歎未曾有而皆自見坐寶蓮華

爾時世尊知諸大眾心懷猶豫便以足指按此大地即時三千大千世界無量百千妙寶莊嚴譬如功德寶莊嚴佛無量功德寶莊嚴土一切大眾歎未曾有而皆自見坐寶蓮華

de nas bcom ldan ’das kyis stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams ’di la źabs kyi mthe bos bsnun pa daṅ | bsnun ma thag tu ’jig rten gyi khams ’di rin po che du ma brtsegs pa daṅ | rin po che brgya stoṅ du ma’i tshogs dag rin po che brgya stoṅ du ma so sor bkod par gyur pa ’di lta ste dper na de bźin gśegs pa rin po che bkod pa’i ’jig rten gyi khams yon tan rin chen mtha’ yas bkod pa bźin du ’jig rten gyi khams ’di’aṅ de ’dra’o || de nas thams cad daṅ ldan pa’i ’khor de’aṅ ṅo mtshar du gyur ciṅ bdag ñid kyaṅ rin po che’i pad ma bkod pa’i stan la ’dug pa sñam byed do |

Then the Blessed One touched, with his toe, the trichiliomegachilocosm, and, as soon as he had touched it, that universe bacame like a heap of many jewels, a collection of several hundreds of thousands of jewels, a pile of several hundreds of thousands of jewels. And the Sahā universe appeared like the Anantaguṇaratnavyūhā universe belonging to the Tathāgata Ratnavyūha. The whole assembly was astonished when it found itself sitting on a splendid seat of precious lotuses.

. . .

§18 tatra bhagavān āyuṣmantaṃ śāriputram āmantrayate sma paśyasi tvaṃ śāriputra imān buddhakṣetraguṇavyūhān |

佛告舍利弗汝且觀此佛國嚴淨

佛告舍利弗汝且觀是佛土嚴淨

爾時世尊告舍利子汝見如是眾德莊嚴淨佛土不

de nas bcom ldan ’das kyis tshe daṅ ldan pa śā ri’i bu la bka’ stsal pa | śā ri’i bu khyod kyis saṅs rgyas kyi źiṅ gi yon tan bkod pa ’di mthoṅ ṅam

Then the Blessed One said to the venerable Śāriputra: Can you see, Śāriputra, the splendour of the virtues of my Buddha-field?

.

āha paśyāmi bhagavan adṛṣṭāśrutapūrvā ime vyūhāḥ saṃdṛśyante |

對曰唯然本所不見本所不聞

汝且觀是佛土嚴淨舍利弗言唯然世尊本所不見本所不聞

舍利子言唯然世尊本所不見本所不聞

gsol pa | bcom ldan ’das mthoṅ lags so || sṅon ma mthoṅ ma thos pa’i bkod pa (181a4)’di dag gda’o ||

Yes, I can see O Blessed One, that splendour that has never been seen or heard before.

.

āha īdṛśaṃ mama śāriputra sadā buddhakṣetram | hīnasatvaparipākāya tu tathāgata evaṃ bahudoṣaduṣṭaṃ buddhakṣetram upadarśayati | tadyathā śāriputra devaputrāṇām ekapātryāṃ bhuñjānānāṃ yathā puṇyopacayaviśeṣeṇa sudhādevabhojanam upatiṣṭhataḥ, evam eva śāriputra ekabuddhakṣetropapannā yathā cittapariśuddhyā satvā buddhānāṃ buddhakṣetraguṇavyūhān paśyanti |

今佛國土好淨悉現然舍利弗我佛國如是為當度不肖人故如來隨此多怒害者現佛國異譬如諸天同金鉢食其福多者舉手自淨如是舍利弗若人意清淨者便自見諸佛佛國清淨

佛語舍利弗我佛國土常淨若此為欲度斯下劣人故示是眾惡不淨土耳譬如諸天共寶器食隨其福德飯色有異如是舍利弗若人心淨便見此土功德莊嚴

今此佛土嚴淨悉現告舍利子我佛國土常淨若此為欲成熟下劣有情是故示現無量過失雜穢土耳舍利子譬如三十三天共寶器食隨業所招其食有異如是舍利子無量有情生一佛土隨心淨穢所見有異若人心淨便見此土無量功德妙寶莊嚴

bka’ stsal pa | śa’ ri’i bu saṅs rgyas kyi źiṅ ’di ni rtag tu ’di ’dra mod kyi sems can dman pa rnams yoṅs su smin par byas pa’i phyir de bźin gśegs pas saṅs rgyas kyi źiṅ de lta bur ñes pa maṅ po’i skyon chags par ston te | śā ri’i bu ’di lta ste dper na lha’i bu rnams (181a5)rin po che’i snod gcig tu zas za yaṅ bsod nams ji lta bu bsags pa’i bye brag gis lha’i zas bdud rtsi ñe bar gnas pa de bźin du śa’ ri’i bu sems can saṅs rgyas kyi źiṅ gcig tu skyes pa dag kyaṅ sems can ji ltar yoṅs su dag pa bźin du saṅs rgyas rnams kyi saṅs rgyas kyi źiṅ gi yon (181a6)tan bkod pa mthoṅ ṅo ||

The Buddha continued: Śāriputra, my Buddhakṣetra is always as pure as this, but, to help inferior beings ripen, the Tathāgata makes it appear like a field vitiated with many flaws. For example, O Śāriputra, the sons of the gods take their food from one single precious receptacle, but thye ambrosia which is the food of the gods varies according to the diverse merits accumulated by the gods. Equally Śāriputra, beings born in the same Buddhakṣetra see, in proportion to their purity, the splendour of the Buddhakṣetra of the Buddhas.

. .

§19 asmin khalu punar buddhakṣetraguṇavyūhālaṃkāre saṃdarśyamāne caturaśīteḥ prāṇisahasrāṇām anuttarāyāṃ samyakṣaṃbodhau cittāny utpannāni || yāni ca tāni ratnākareṇa licchavikumāreṇa sārdhaṃ pañca licchavikumāraśatāny āgatāni teṣām apy ānulomikyāḥ kṣānteḥ pratilambho ’bhūt |

當佛現此佛土嚴淨之時八萬四千人發無上正真道意長者子寶事并五百童子皆得柔順法忍

當佛現此國土嚴淨之時 ... 八萬四千人皆發阿耨多羅三藐三菩提心寶積所將五百長者子皆得無生法忍 (Cf. previous sentence)

當佛現此嚴淨土時 ... 八萬四千諸有情類皆發無上正等覺心寶性所將五百童子一切皆得無生法忍 (Cf. previous sentence)

saṅs rgyas kyi źiṅ gi yon tan gyi rgyan bkod pa ’di snaṅ ba na srog chags brgyad khri bźi stoṅ bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems skyes so || lid tsa bī gźon nu gaṅ dag lid tsa bī gźon nu dkon mchog ’byuṅ gnas daṅ lhan cig tu lhags pa lṅa brgya po de dag kyaṅ rjes su mthun pa’i bzod pa thob par gyur to ||

When the splendour of the virtues of the Buddhakṣetra appeared to them, the minds of eighty-four thousand living beings turned towards supreme and perfect enlightnment and the five hundred Licchavis who accompanied the Licchavikumāra Ratnākara obtained the prepatory certainty.

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§20 atha bhagavān punar eva tām ṛddhiṃ pratisaṃharati sma | tataḥ punar evedaṃ buddhakṣetraṃ tatsvabhāvam eva saṃvṛtam | tatra śrāvakayānikānāṃ devamanuṣyāṇām anityā bateme sarvasaṃskārā iti viditvā dvātriṃśatā prāṇisahasrāṇāṃ virajovigatamalaṃ dharmeṣu dharmacakṣur viśuddham | aṣṭānāṃ ca bhikṣusahasrāṇām anupādāyāsravebhyaś cittāni vimuktāni | caturaśīteś ca prāṇisahasrāṇām udārabuddhadharmādhimuktānāṃ viṭhapanaprayupasthānalakṣaṇāḥ sarvadharmā iti viditvānuttarasyāṃ samyakṣaṃbodhau cittāny utpannāni || ||

佛現神足於是國土莫不欣然各得其所弟子行者天與人三萬二千遠塵離垢諸法法眼生其八千人漏盡意解

佛攝神足於是世界還復如故求聲聞乘三萬二千天及人知有為法皆悉無常遠塵離垢得法眼淨八千比丘不受諸法漏盡意解

時佛世尊即攝神足於是世界還復如故求聲聞乘三萬二千諸天及人知有為法皆悉無常遠塵離垢得法眼淨遠塵離垢得法眼淨八千苾芻永離諸漏心善解脫

de nas bcom ldan ’das kyis rdzu ’phrul de dag brtul ba daṅ | de nas yaṅ saṅs rgyas kyi źiṅ de phyir sṅon gyi raṅ bźin du gyur par snaṅ ṅo || de na ñan thos kyi theg pa can gyi lha daṅ mi rnams ’di sñam du sems te | kye ma’o ’du byed ’di dag ni mi rtag go sñam du rig nas srog chags sum khri ñis stoṅ chos rnams la chos kyi mig rdul med ciṅ dri ma daṅ bral ba rnam par dag go || dge sloṅ brgyad stoṅ ni len pa med par zag pa rnams las sems rnam par grol lo | | saṅs rgyas kyi źiṅ rgya chen po la mos pa’i srog chags brgyad khri bźi stoṅ yaṅ chos thams cad rnam par bsgrubs pas ñe bar bźag pa’i mtshan ñid du rig nas bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems skyes so ||

The the Blessed One withdrew his psychic power, and the Buddha-field reappeared as it had been before. Then the gods and men who belonged ot the Listeners’ vehicle thought: Alas! Conditioned things are transitory, and knowing this, thirty-two thousand living beings obtained the pure eye of the Laws regarding dharmas, with out dust or stain. The minds of eight thousand monks were, through detachment, delivered from their impurities. Finally, in eigthy-four thousand living beings who nobly aspired to the Buddha-fields and who had understood the mark of all dharmas to be created by mental illusion, their minds turned to supreme and perfect enlightenment.

. . . .

buddhakṣetrapariśuddhinidānaparivartaḥ prathamaḥ ||

saṅs rgyas kyi źiṅ yoṅs su dag pa gleṅ gźi’i le’u ste daṅ po’o ||

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