Bibliotheca Polyglotta

§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!

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