Surangama Sutra of the Great Buddha's Crown, Ten Thousand Practices, Volume 1

藥王、藥上二法王子，並在會中五百梵天即從座起，頂禮佛足而白佛言：「我無始劫為世良醫，口中嘗此娑婆世界草木、金石，名數凡有十萬八千。如是悉知苦、醋、鹹、淡、甘、辛等味，並諸和合、俱生、變異。是冷、是熱，有毒、無毒，悉能遍知。承事如來，了知味性非空非有，非即身心、非離身心。分別味因，從是開悟，蒙佛如來印我昆季藥王、藥上二菩薩名，今於會中為法王子。因味覺明，位登菩薩。佛問圓通，如我所證，味因為上。」

The two Dharma princes Bhaishajyaraja and Bhaishajyasamudgata, together with the five hundred Brahma devas in the assembly, rose from their seats, bowed at the Buddha's feet, and said to the Buddha: "From beginningless eons we have been good physicians in the world, and with our mouths we have tasted the plants, trees, metals, and stones of this Saha world, whose names and numbers total one hundred and eight thousand. We thus fully know the flavors of bitter, sour, salty, bland, sweet, and spicy, and their mixtures, innate combinations, and changes. We can fully know whether they are cold or hot, poisonous or non-poisonous. Serving the Tathagata, we came to understand that the nature of taste is neither empty nor existent, neither identical with body and mind nor apart from body and mind. Distinguishing the causes of taste, we thereby awakened, and the Buddha Tathagata confirmed us brothers with the names of the two Bodhisattvas Bhaishajyaraja and Bhaishajyasamudgata, and now in this assembly we are Dharma princes. Through the brightness of the awareness of taste, we ascended to the Bodhisattva stage. If the Buddha asks about perfect penetration, as we have realized it, the cause of taste is the best."

跋陀婆羅並其同伴十六開士，即從座起，頂禮佛足而白佛言：「我等先於威音王佛聞法出家，於浴僧時隨例入室。忽悟水因，既不洗塵，亦不洗體；中間安然，得無所有。宿習無忘，乃至今時從佛出家，令得無學。彼佛名我跋陀婆羅，妙觸宣明，成佛子住。佛問圓通，如我所證，觸因為上。」

Bhadrapala and his companions, sixteen bodhisattvas, rose from their seats, bowed at the Buddha's feet, and said to the Buddha: "Earlier we heard the Dharma and left home under the Buddha Awesome Sound King, and following custom, at the time of the monks' bathing we entered the bathing room. Suddenly we awakened to the cause of water: it does not wash dust and does not wash the body; in between, it is calm, and we attained having nothing. Our former habits were not forgotten, and down to the present, following the Buddha in leaving home, we were enabled to attain no more learning. That Buddha named me Bhadrapala; with wondrous touch made clear, I became abiding as a Buddha's son. If the Buddha asks about perfect penetration, as I have realized it, the cause of touch is the best."

摩訶迦葉及紫金光比丘尼等即從座起，頂禮佛足而白佛言；「我於往劫，於此界中有佛出世名日月燈，我得親近聞法修學。佛滅度後供養舍利，然燈續明，以紫光金塗佛形像。自爾已來，世世生生身常圓滿紫金光聚，此紫金光比丘尼等即我眷屬，同時發心。我觀世間六塵變壞，唯以空寂修於滅盡，身心乃能度百千劫猶如彈指。我以空法成阿羅漢，世尊說我頭陀為最。妙法開明，銷滅諸漏。佛問圓通，如我所證，法因為上。」

Mahakasyapa and the bhikshuni Purple Gold Light and others rose from their seats, bowed at the Buddha's feet, and said to the Buddha: "In a past eon, in this world a Buddha appeared named Sun Moon Lamp, and I was able to draw near, hear the Dharma, and practice. After the Buddha's nirvana I made offerings to his relics, lit lamps to continue the light, and coated the Buddha's image with purple-gold. From that time on, life after life my body has always been complete with a mass of purple-gold light, and this bhikshuni Purple Gold Light and others are my retinue, who aspired at the same time. I observed that the six dusts of the world change and decay, and only by cultivating cessation in emptiness and stillness could body and mind pass through a hundred thousand eons as in a finger-snap. By the dharma of emptiness I became an arhat, and the World-Honored One said that in dhuta practice I was foremost. The wondrous Dharma opened and brightened me and extinguished all outflows. If the Buddha asks about perfect penetration, as I have realized it, the cause of dharmas is the best."

阿那律陀即從座起，頂禮佛足而白佛言：「我初出家常樂睡眠，如來訶我為畜生類。我聞佛訶，啼泣自責，七日不眠，失其雙目。世尊示我樂見照明金剛三昧，我不因眼觀見十方，精真洞然如觀掌果，如來印我成阿羅漢。佛問圓通，如我所證，旋見循元，斯為第一！」

Aniruddha rose from his seat, bowed at the Buddha's feet, and said to the Buddha: "When I first left home I always loved to sleep, and the Tathagata scolded me as being of the animal kind. Hearing the Buddha's scolding, I wept and blamed myself, and for seven days I did not sleep and lost both my eyes. The World-Honored One taught me the Vajra Samadhi of Joyful Seeing and Illumination, and I saw the ten directions without using my eyes, with the pure essence transparent like seeing a fruit in my palm; the Tathagata confirmed me as an arhat. If the Buddha asks about perfect penetration, as I have realized it, turning seeing around and following it back to its source is the foremost!"

周利槃特迦即從座起，頂禮佛足而白佛言：「我闕誦持，無多聞性，最初值佛聞法出家，憶持如來一句伽陀，於一百日得前遺後，得後遺前。佛愍我愚，教我安居調出入息。我時觀息，微細窮盡，生、住、異、滅，諸行剎那，其心豁然得大無礙，乃至漏盡成阿羅漢，住佛座下印成無學。佛問圓通，如我所證，返息循空，斯為第一！」

Kshudrapanthaka rose from his seat, bowed at the Buddha's feet, and said to the Buddha: "I lacked the ability to recite and retain, and had no nature for much hearing. When I first met the Buddha, heard the Dharma, and left home, I remembered a single gatha of the Tathagata, but in a hundred days, when I got the former I lost the latter, and when I got the latter I lost the former. The Buddha pitied my dullness and taught me to settle in retreat and regulate the in and out breath. At that time I contemplated the breath, subtle and fine to its limit, and the arising, abiding, changing, and ceasing of all activities each moment; my mind opened suddenly and attained great freedom from obstruction, until the outflows were exhausted and I became an arhat, abiding under the Buddha's seat and confirmed as one of no more learning. If the Buddha asks about perfect penetration, as I have realized it, turning back the breath and following it into emptiness is the foremost!"

驕梵缽提即從座起，頂禮佛足而白佛言：「我有口業，於過去劫輕弄沙門，世世生生有牛呞病。如來示我一味清淨心地法門，我得滅心入三摩地，觀味之知非體非物，應念得超世間諸漏。內脫身心，外遺世界，遠離三有，如鳥出籠；離垢銷塵，法眼清淨，成阿羅漢，如來親印登無學道。佛問圓通，如我所證，還味旋知，斯為第一！」

Gavampati rose from his seat, bowed at the Buddha's feet, and said to the Buddha: "I had a karma of the mouth: in a past eon I mocked a shramana, and life after life I had the ailment of an ox's cud-chewing. The Tathagata showed me the Dharma gate of the one-flavor pure mind-ground, and I attained the extinction of mind and entered samadhi, observing that the knowing of taste is neither substance nor thing, and in a single thought I surpassed all worldly outflows. Inwardly freed from body and mind, outwardly leaving the world behind, far from the three realms of existence, like a bird out of a cage; separated from grime and dissolved in dust, my Dharma eye was pure, I became an arhat, and the Tathagata personally confirmed me as having ascended to the Way of no more learning. If the Buddha asks about perfect penetration, as I have realized it, returning taste and turning knowing around is the foremost!"

畢陵伽婆蹉即從座起，頂禮佛足而白佛言：「我初發心從佛入道，數聞如來說諸世間不可樂事。乞食城中，心思法門，不覺路中毒刺傷足，舉身疼痛。我念有知，知此深痛，雖覺覺痛，覺清淨心無痛痛覺。我又思惟：『如是一身寧有雙覺？』攝念未久，身心忽空；三七日中諸漏虛盡，成阿羅漢，得親印記，發明無學。佛問圓通，如我所證，純覺遺身，斯為第一！」

Pilindavatsa rose from his seat, bowed at the Buddha's feet, and said to the Buddha: "When I first aspired and entered the Way following the Buddha, I often heard the Tathagata speak of all the unpleasant things of the world. Begging for food in the city, my mind was thinking on the Dharma gate, and without noticing, a poisonous thorn on the road pierced my foot and my whole body ached. I thought: there is knowing, which knows this deep pain; though I am aware of the pain, the awareness whose mind is pure has no pain and no sense of pain. I further reflected: 'How can one body have two awarenesses?' Before I had long collected my thoughts, body and mind suddenly became empty; within three weeks all outflows were exhausted, I became an arhat, received personal confirmation, and revealed the state of no more learning. If the Buddha asks about perfect penetration, as I have realized it, pure awareness that leaves the body behind is the foremost!"

須菩提即從座起，頂禮佛足而白佛言；「我曠劫來心得無礙，自憶受生如恆河沙。初在母胎即知空寂，如是乃至十方成空，亦令眾生證得空性。蒙如來發性覺真空，空性圓明得阿羅漢，頓入如來寶明空海。同佛知見，印成無學，解脫性空我為無上。佛問圓通，如我所證，諸相入非，非所非盡，旋法歸無，斯為第一！」

Subhuti rose from his seat, bowed at the Buddha's feet, and said to the Buddha: "For vast eons my mind has attained freedom from obstruction, and I remember taking birth as many times as the sands of the Ganges. From the time I was in my mother's womb I knew emptiness and stillness, and so on until the ten directions became empty, and I also led beings to realize the nature of emptiness. Having received from the Tathagata the awakening of the nature of true emptiness, with the nature of emptiness perfect and bright, I became an arhat and at once entered the Tathagata's jeweled-bright sea of emptiness. With the same knowledge and vision as the Buddha, confirmed as one of no more learning, in liberation and the nature of emptiness I am unsurpassed. If the Buddha asks about perfect penetration, as I have realized it, all appearances enter into non-being, non-being and what it negates are also exhausted, and turning back dharmas returns them to nothing; this is the foremost!"

舍利弗即從座起，頂禮佛足而白佛言：「我曠劫來心見清淨，如是受生如恆河沙，世出世間種種變化，一見則通，獲無障礙。我於路中逢迦葉波兄弟相逐，宣說因緣，悟心無際，從佛出家。見覺明圓，得大無畏，成阿羅漢，為佛長子。從佛口生，從法化生。佛問圓通，如我所證，心見發光，光極知見，斯為第一！」

Shariputra rose from his seat, bowed at the Buddha's feet, and said to the Buddha: "For vast eons my mind's seeing has been pure, and I have taken birth as many times as the sands of the Ganges; all the various transformations of the worldly and the beyond-worldly I understood at once on seeing, obtaining freedom from obstruction. On the road I met the Kasyapa brothers going after each other, who proclaimed the law of causes and conditions, and I awakened to the limitless mind and left home following the Buddha. With seeing and awareness bright and perfect, I attained great fearlessness, became an arhat, and the Buddha's eldest son, born from the Buddha's mouth and transformed from the Dharma. If the Buddha asks about perfect penetration, as I have realized it, the mind's seeing gives forth light, and with the light at its utmost, knowing and seeing are the foremost!"

普賢菩薩即從座起，頂禮佛足而白佛言：「我已曾與恆沙如來為法王子，十方如來教其弟子菩薩根者修普賢行，從我立名。世尊！我用心聞分別眾生所有知見，若於他方恆沙界外，有一眾生心中發明普賢行者，我於爾時乘六牙象，分身百千皆至其處。縱彼障深未得見我，我與其人暗中摩頂，擁護安慰，令其成就。佛問圓通，我說本因，心聞發明，分別自在，斯為第一！」

The Bodhisattva Samantabhadra rose from his seat, bowed at the Buddha's feet, and said to the Buddha: "I have already been a Dharma prince to Tathagatas as numerous as the sands of the Ganges, and the Tathagatas of the ten directions teach their disciples of the Bodhisattva faculty to practice the conduct of Samantabhadra, naming it after me. World-Honored One! With my mind's hearing I distinguish the knowing and seeing of all beings; if in another world beyond sands of the Ganges there is even one being in whose mind the conduct of Samantabhadra arises, at that moment I ride the six-tusked elephant and, dividing my body into hundreds of thousands, go to that place. Even if his obstructions are deep and he cannot yet see me, I stroke the crown of that person in the dark, protect and comfort him, and bring him to accomplishment. If the Buddha asks about perfect penetration, I speak of my original cause: the mind's hearing arises, distinguishing freely; this is the foremost!"

孫陀羅難陀即從座起，頂禮佛足而白佛言：「我初出家從佛入道，雖具戒律，於三摩提心常散動，未獲無漏。世尊教我及俱絺羅觀鼻端白。我初諦觀經三七日，見鼻中氣出入如煙，身心內明，圓洞世界，遍成虛淨，猶如瑠璃。煙相漸銷，鼻息成白，心開漏盡；諸出入息化為光明，照十方界，得阿羅漢，世尊記我，當得菩提。佛問圓通，我以銷息，息久發明，明圓滅漏，斯為第一！」

Sundarananda rose from his seat, bowed at the Buddha's feet, and said to the Buddha: "When I first left home and entered the Way following the Buddha, though I kept the precepts, my mind was often scattered in samadhi and I had not yet attained the outflow-free. The World-Honored One taught me and Kausthila to contemplate the white at the tip of the nose. At first I contemplated it earnestly for three weeks, and saw the breath going in and out of my nose like smoke; body and mind became bright within, the world became perfectly transparent, everywhere pure and empty like crystal. The smoke-appearance gradually faded and the nose-breath became white, my mind opened and the outflows were exhausted; all the in and out breaths transformed into radiance, illuminating the realms of the ten directions, and I became an arhat, and the World-Honored One predicted that I would attain bodhi. If the Buddha asks about perfect penetration, I did it by dissolving the breath; when the breath had long been dissolved, brightness arose, and when the brightness was perfect the outflows were extinguished; this is the foremost!"

富樓那彌多羅尼子即從座起，頂禮佛足而白佛言：「我曠劫來辯才無礙，宣說苦、空，深達實相，如是乃至恆沙如來秘密法門，我於眾中微妙開示，得無所畏。世尊知我有大辯才，以音聲輪教我發揚。我於佛前助佛轉輪。因師子吼成阿羅漢，世尊印我，說法無上。佛問圓通，我以法音降伏魔怨，銷滅諸漏，斯為第一！」

Purna Maitrayaniputra rose from his seat, bowed at the Buddha's feet, and said to the Buddha: "For vast eons my eloquence has been unobstructed; I proclaimed suffering and emptiness, deeply reaching true reality, and so on up to the secret Dharma gates of Tathagatas as numerous as the sands of the Ganges; in the assembly I taught them subtly and attained fearlessness. The World-Honored One, knowing that I had great eloquence, taught me to spread the wheel of sound. Before the Buddha I helped the Buddha turn the wheel. Through the lion's roar I became an arhat, and the World-Honored One confirmed me as unsurpassed in teaching the Dharma. If the Buddha asks about perfect penetration, I did it by subduing the demons and enemies with the sound of the Dharma and extinguishing all outflows; this is the foremost!"

優波離即從座起，頂禮佛足而白佛言：「我親隨佛踰城出家，親觀如來六年勤苦，親見如來降伏諸魔、制諸外道，解脫世間貪欲諸漏。承佛教戒，如是乃至三千威儀、八萬微細性業、遮業，悉皆清淨。身心寂滅，成阿羅漢。我是如來眾中綱紀，親印我心，持戒修身眾推無上。佛問圓通，我以執身身得自在，次第執心心得通達，然後身心一切通利，斯為第一！」

Upali rose from his seat, bowed at the Buddha's feet, and said to the Buddha: "I personally followed the Buddha in leaving the city and renouncing the home life, personally saw the Tathagata's six years of toil, personally saw the Tathagata subdue the demons and restrain the non-Buddhist paths, and liberate the world from the outflows of greed and desire. Receiving the Buddha's teaching of the precepts, down to the three thousand rules of conduct and the eighty thousand fine natural and prohibitive actions, all became pure. With body and mind stilled, I became an arhat. I am the regulator in the Tathagata's assembly, whose mind the Buddha personally confirmed, and in keeping the precepts and cultivating the self I am acknowledged by all as unsurpassed. If the Buddha asks about perfect penetration, I did it by holding the body so that the body gained freedom, then holding the mind so that the mind gained penetration, and then body and mind were all clear and unobstructed; this is the foremost!"

大目犍連即從座起，頂禮佛足而白佛言：「我初於路乞食，逢遇優樓頻螺、伽耶、那提三迦葉波，宣說如來因緣深義。我頓發心，得大通達。如來惠我袈裟著身，鬚髮自落。我遊十方得無罣礙，神通發明推為無上，成阿羅漢。寧唯世尊，十方如來歎我神力，圓明清淨自在無畏。佛問圓通，我以旋湛心光發宣，如澄濁流久成清瑩，斯為第一！」

Maha-Maudgalyayana rose from his seat, bowed at the Buddha's feet, and said to the Buddha: "At first, begging for food on the road, I met the three Kasyapas, Uruvilva, Gaya, and Nadi, who proclaimed the deep meaning of the Tathagata's causes and conditions. I at once aspired and attained great penetration. The Tathagata bestowed on me a kasaya to wear, and my hair and beard fell off by themselves. I roamed the ten directions without hindrance, my spiritual powers were acknowledged as unsurpassed, and I became an arhat. Not only the World-Honored One, but the Tathagatas of the ten directions praised my spiritual power, perfect, clear, pure, free, and fearless. If the Buddha asks about perfect penetration, I did it by turning the clear mind-light around and letting it radiate, like a muddy current that, once settled, becomes clear and bright; this is the foremost!"

烏芻瑟摩於如來前，合掌頂禮佛之雙足而白佛言；「我常先憶久遠劫前，性多貪欲。有佛出世名曰空王，說多婬人成猛火聚。教我遍觀百骸、四𨈛、諸冷暖氣；神光內凝，化多婬心成智慧火。從是諸佛皆呼召我名為火頭。我以火光三昧力故，成阿羅漢。心發大願，諸佛成道我為力士，親伏魔怨。佛問圓通，我以諦觀身心暖觸無礙流通，諸漏既銷，生大寶焰，登無上覺，斯為第一！」

Ucchusma, before the Tathagata, joined his palms and bowed at the Buddha's feet, and said to the Buddha: "I often recall that in a distant eon long ago, my nature was full of greed and desire. A Buddha appeared in the world named Empty King, who said that those with much lust become a mass of fierce fire. He taught me to contemplate all the hundred bones, the four limbs, and all cold and warm breaths; the spiritual light condensed within, transforming the lustful mind into the fire of wisdom. From then on, all the Buddhas called me by the name Fire Head. By the power of the samadhi of fire-light, I became an arhat. I made a great vow in my mind: when buddhas attain the Way, I will be a strongman, personally subduing the demon enemies. If the Buddha asks about perfect penetration, I did it by carefully contemplating the warm touch of body and mind, freely and unobstructedly flowing; when the outflows had been dissolved, a great jeweled flame arose and I ascended to unsurpassed awakening; this is the foremost!"

持地菩薩即從座起，頂禮佛足而白佛言：「我念往昔普光如來出現於世，我為比丘。常於一切要路津口，田地險隘，有不如法妨損車馬，我皆平填。或作橋梁，或負沙土。如是勤苦，經無量佛出現於世。或有眾生於闤闠處要人擎物，我先為擎，至其所詣放物即行，不取其直。毘舍浮佛現在世時，世多饑荒，我為負人，無問遠近唯取一錢。或有車牛被於泥溺，我有神力為其推輪，拔其苦惱。時國大王延佛設齋，我於爾時平地待佛。毘舍如來摩頂謂我：『當平心地，則世界地一切皆平！』我即心開，見身微塵，與造世界所有微塵等無差別，微塵自性不相觸摩，乃至刀兵亦無所觸。我於法性悟無生忍，成阿羅漢，迴心今入菩薩位中，聞諸如來宣妙蓮華佛知見地，我先證明而為上首。佛問圓通，我以諦觀身界二塵等無差別，本如來藏虛妄發塵，塵銷智圓成無上道，斯為第一！」

The Bodhisattva Earth Holder rose from his seat, bowed at the Buddha's feet, and said to the Buddha: "I recall that in the past, when Universal Light Tathagata appeared in the world, I was a bhikshu. At all the main roads and river crossings, wherever the field was dangerous or narrow, or something contrary to the Dharma hindered or damaged carriages and horses, I filled it all in and leveled it. Sometimes I made bridges, and sometimes I carried sand and earth. With such toil, I passed through the appearance of countless Buddhas in the world. Sometimes beings in the marketplace needed someone to carry things; I would carry them first, put down the load when we reached their destination and leave, taking no payment. When the Buddha Vishvabhu was in the world, the world suffered much famine, and I became a porter, taking only one coin no matter how far or near. Sometimes a cart or ox was stuck in mud, and with my spiritual power I pushed the wheel and freed them from their distress. At that time the great king of the country invited the Buddha to a vegetarian feast, and at that time I was leveling the ground to await the Buddha. The Tathagata Vishvabhu stroked my crown and said: 'Level your mind-ground, and all the lands of the world will be level!' Then my mind opened, and I saw that the fine dust of my body was no different from the fine dust that makes up the world; the fine dust's own nature did not touch or rub one another, and even blades and weapons made no contact. In the nature of dharmas I awakened to acceptance of non-arising and became an arhat; turning my mind around, I now enter the Bodhisattva stage, and when I hear all the Tathagatas proclaim the Buddha's knowledge and vision of the wondrous lotus, I first realize and become the leader. If the Buddha asks about perfect penetration, I did it by carefully contemplating that the two dusts of body and world are no different, that from the original Tathagatagarbha false dust arises, and when the dust is dissolved wisdom is perfected and the unsurpassed Way attained; this is the foremost!"

月光童子即從座起，頂禮佛足而白佛言：「我憶往昔恆河沙劫，有佛出世名為水天，教諸菩薩修習水精入三摩地。觀於身中水性無奪，初從涕唾，如是窮盡津液精血、大小便利，身中漩澓水性一同；見水身中，與世界外浮幢王剎諸香水海、等無差別。我於是時初成此觀，但見其水，未得無身。當為比丘室中安禪。我有弟子窺窓觀室，唯見清水遍在屋中，了無所見。童稚無知，取一瓦礫投於水內，激水作聲，顧盻而去。我出定後頓覺心痛，如舍利弗遭違害鬼。我自思惟：『今我已得阿羅漢道，久離病緣，云何今日忽生心痛？將無退失？』爾時，童子捷來我前，說如上事。我則告言：『汝更見水，可即開門入此水中，除去瓦礫。』童子奉教，後入定時，還復見水，瓦礫宛然，開門除出。我後出定，身質如初。逢無量佛，如是至於山海自在通王如來，方得亡身；與十方界諸香水海，性合真空，無二無別。今於如來得童真名，預菩薩會。佛問圓通，我以水性一味流通，得無生忍，圓滿菩提，斯為第一！」

The youth Moonlight rose from his seat, bowed at the Buddha's feet, and said to the Buddha: "I recall that in the past, as many eons ago as the sands of the Ganges, a Buddha appeared in the world named Water Deva, who taught the Bodhisattvas to practice the water-crystal contemplation and enter samadhi. Observing the nature of water in the body, which cannot be taken away, I began with tears and spittle, and so on to all fluids, essence, and blood, and urine and feces; the swirling nature of water in the body was all the same. Seeing the water in the body as no different from the fragrant water oceans of the Banner-King lands beyond the world. At that time, having first accomplished this contemplation, I saw only the water and had not yet attained being without a body. I was meditating in a bhikshu's room. One of my disciples peeped in through the window and saw only clear water filling the room, and nothing else. Being a child and ignorant, he picked up a piece of tile and threw it into the water, which splashed with a sound, and he looked around and left. After I came out of samadhi, I suddenly felt heart pain, like Shariputra when he was attacked by a harmful ghost. I thought: 'Now I have attained the Way of an arhat and have long been free of causes of illness; why suddenly does heart pain arise today? Have I regressed?' At that time the boy came quickly before me and told me what had happened. I told him: 'If you see the water again, you may open the door at once, enter the water, and remove the tile.' The boy followed my instruction, and when I entered samadhi again, I saw the water, with the tile clearly there; he opened the door and removed it. When I came out of samadhi, my body was as before. I met countless Buddhas, and only with the Tathagata Mountain-Sea Freely Penetrating King did I finally lose the body, joined in nature to true emptiness with all the fragrant water oceans of the ten directions, without two and without difference. Now under the Tathagata I have the name Youth Pure, and take part in the Bodhisattva assembly. If the Buddha asks about perfect penetration, I did it by the nature of water, one flavor flowing through, attaining acceptance of non-arising and perfect bodhi; this is the foremost!"

瑠璃光法王子即從座起，頂禮佛足而白佛言：「我憶往昔經恆沙劫，有佛出世名無量聲，開示菩薩本覺妙明，觀此世界及眾生身、皆是妄緣風力所轉，我於爾時觀界安立，觀世動時、觀身動止、觀心動念、諸動無二，等無差別。我時了覺此群動性，來無所從，去無所至；十方微塵顛倒眾生，同一虛妄。如是乃至三千大千一世界內所有眾生，如一器中貯百蚊蚋啾啾亂鳴，於分寸中鼓發狂鬧。逢佛未幾，得無生忍；爾時心開，乃見東方不動佛國，為法王子，事十方佛。身心發光，洞徹無礙。佛問圓通，我以觀察風力無依，悟菩提心，入三摩地，合十方佛，傳一妙心，斯為第一！」

The Dharma prince Lapis Lazuli Light rose from his seat, bowed at the Buddha's feet, and said to the Buddha: "I recall that in the past, as many eons ago as the sands of the Ganges, a Buddha appeared in the world named Immeasurable Sound, who revealed to the Bodhisattvas the originally awakened wondrous brightness, and showed that this world and the bodies of beings are all turned by the power of the wind of false conditions. At that time I observed how worlds are established, observed how the world moves, how the body moves and rests, how the mind moves in thought, and found that all movements are not two and no different. I then awakened to the nature of this multitude of movements: coming from nowhere and going nowhere; beings of the ten directions, as numerous as dust, in inverted delusion, are the same single falsehood. And so on, to all the beings within a single world of the three thousand great thousand worlds, like a hundred gnats and mosquitoes stored in one vessel, buzzing and crying in confusion, stirring up wild uproar within a space of an inch. Soon after meeting the Buddha, I attained acceptance of non-arising; at that time my mind opened and I saw the Buddha-land of Akshobhya in the east, and I became a Dharma prince serving the Buddhas of the ten directions. My body and mind gave forth light, penetrating and unobstructed. If the Buddha asks about perfect penetration, I did it by observing that the power of wind has no basis, awakening the bodhi mind and entering samadhi, joining the Buddhas of the ten directions in transmitting one wondrous mind; this is the foremost!"

虛空藏菩薩即從座起，頂禮佛足而白佛言：「我與如來定光佛所，得無邊身。爾時手執四大寶珠，照明十方微塵佛剎化成虛空。又於自心現大圓鏡，內放十種微妙寶光。流灌十方盡虛空際，諸幢王剎來入鏡內，涉入我身。身同虛空不相妨礙，身能善入微塵國土，廣行佛事，得大隨順。此大神力，由我諦觀四大無依，妄想生滅，虛空無二，佛國本同。於同發明，得無生忍。佛問圓通，我以觀察虛空無邊入三摩地，妙力圓明，斯為第一！」

The Bodhisattva Akashagarbha rose from his seat, bowed at the Buddha's feet, and said to the Buddha: "I was with the Tathagata at the place of Dipamkara Buddha, where I attained a boundless body. At that time, holding four great jeweled pearls in my hands, I illuminated the Buddha-lands of the ten directions, as numerous as dust, and they were transformed into empty space. Again, in my own mind a great round mirror appeared, and within it ten kinds of subtle jeweled light shone forth. They poured out through the ten directions to the limits of space, and the lands of the Banner Kings entered the mirror and into my body. My body was the same as empty space and without mutual obstruction, my body could skillfully enter lands as numerous as dust motes, widely carry out Buddha-work, and gained great accord. This great spiritual power came from my carefully contemplating that the four elements have no basis, that false thoughts arise and cease, that space is not two, and Buddha-lands are originally the same. In the revealing of sameness I attained acceptance of non-arising. If the Buddha asks about perfect penetration, I did it by observing the boundlessness of empty space and entering samadhi, with wondrous power perfect and bright; this is the foremost!"

彌勒菩薩即從座起，頂禮佛足而白佛言：「我憶往昔經微塵劫，有佛出世名日月燈明。我從彼佛而得出家，心重世名，好遊族姓。爾時，世尊教我修習唯心識定，入三摩地。歷劫已來，以此三昧事恆沙佛，求世名心歇滅無有。至然燈佛出現於世，我乃得成無上妙圓識心三昧；乃至盡空如來國土，淨穢有無，皆是我心變化所現。世尊！我瞭如是唯心識故，識性流出無量如來。今得授記，次補佛處。佛問圓通，我以諦觀十方唯識，識心圓明入圓成實，遠離依他及遍計執，得無生忍，斯為第一！」

The Bodhisattva Maitreya rose from his seat, bowed at the Buddha's feet, and said to the Buddha: "I recall that in the past, as many eons ago as dust motes, a Buddha appeared in the world named Sun Moon Lamp Brightness. I left home with that Buddha, but my mind valued worldly fame, and I loved to roam among noble clans. At that time the World-Honored One taught me to practice the mind-only consciousness samadhi and enter samadhi. Over the eons since, with this samadhi I served Buddhas as numerous as the sands of the Ganges, and the mind seeking worldly fame ceased and disappeared. When Dipamkara Buddha appeared in the world, I was at last able to accomplish the unsurpassed wondrous, perfect consciousness-mind samadhi; down to all the Tathagata lands throughout space, pure or defiled, existent or non-existent, all are the transformation of my own mind. World-Honored One! Because I understood this mind-only consciousness, the nature of consciousness gave forth countless Tathagatas. Now I have received prediction to succeed to the Buddha's place next. If the Buddha asks about perfect penetration, I did it by carefully contemplating that the ten directions are consciousness only; with the consciousness-mind perfectly bright I entered the perfected reality and was far from the dependent and the imagined, attaining acceptance of non-arising; this is the foremost!"

大勢至法王子與其同倫五十二菩薩，即從座起，頂禮佛足而白佛言：「我憶往昔恆河沙劫，有佛出世名無量光，十二如來相繼一劫，其最後佛名超日月光。彼佛教我念佛三昧：『譬如有人，一專為憶，一人專忘，如是二人若逢不逢，或見非見。二人相憶，二憶念深，如是乃至從生至生，同於形影不相乖異。十方如來憐念眾生，如母憶子，若子逃逝，雖憶何為！子若憶母如母憶時，母子歷生不相違遠。若眾生心憶佛念佛，現前當來必定見佛、去佛不遠，不假方便自得心開。如染香人，身有香氣，此則名曰香光莊嚴。』我本因地，以念佛心入無生忍。今於此界，攝念佛人歸於淨土。佛問圓通，我無選擇，都攝六根，淨念相繼，得三摩地，斯為第一！」

The Dharma prince Mahasthamaprapta, together with fifty-two Bodhisattvas of the same rank, rose from his seat, bowed at the Buddha's feet, and said to the Buddha: "I recall that in the past, as many eons ago as the sands of the Ganges, a Buddha appeared in the world named Immeasurable Light, and twelve Tathagatas succeeded one another in one eon, the last Buddha being named Surpassing Sun and Moon Light. That Buddha taught me the nianfo samadhi: 'Suppose there are two people, one who only remembers and one who only forgets; these two may meet or not meet, may see or not see. If two people remember each other, and their two remembrances are deep, then from life to life they are like body and shadow, never apart. The Tathagatas of the ten directions think with compassion on beings as a mother remembers her child; if the child runs away, what use is her remembering! If the child remembers the mother as the mother remembers him, then mother and child across lives never part. If beings remember the Buddha and call the Buddha to mind, they will surely see the Buddha now and in the future, and will not be far from the Buddha, and will open their minds on their own without needing expedient means. Like one who has been perfumed with incense and whose body has the scent, this is called being adorned with the fragrance of light.' At my original causal stage, I entered acceptance of non-arising through the mind of calling the Buddha to mind. Now in this world, I gather those who call the Buddha to mind and bring them to the Pure Land. If the Buddha asks about perfect penetration, I make no selection but gather all six faculties together, with pure thoughts continuing one after another, and attain samadhi; this is the foremost!"

唐天竺沙門般剌蜜帝譯

Translated by the Indian monk Paramiti of the Tang dynasty.

爾時，觀世音菩薩即從座起，頂禮佛足而白佛言：「世尊！憶念我昔無數恆河沙劫，於時有佛出現於世，名觀世音。我於彼佛發菩提心，彼佛教我從聞思修入三摩地。初於聞中入流亡所；所入既寂，動靜二相瞭然不生。如是漸增，聞所聞盡；盡聞不住，覺所覺空；空覺極圓，空所空滅。生滅既滅，寂滅現前，忽然超越世出世間，十方圓明，獲二殊勝：一者、上合十方諸佛本妙覺心，與佛如來同一慈力。二者、下合十方一切六道眾生，與諸眾生同一悲仰。

At that time the Bodhisattva Avalokitesvara rose from his seat, bowed at the Buddha's feet, and said to the Buddha: "World-Honored One! I recall that countless eons ago, as many as the sands of the Ganges, a Buddha appeared in the world named Avalokitesvara. Under that Buddha I aspired to bodhi, and that Buddha taught me to enter samadhi through hearing, reflecting, and cultivating. At first, in hearing, I entered the stream and lost the object; once what I entered was still, the two appearances of motion and stillness were clearly not arising. Gradually increasing in this way, hearing and what is heard were exhausted; with exhausted hearing not abiding, awareness and what is aware became empty; with empty awareness perfect to the utmost, the empty and what is emptied were extinguished. When arising and ceasing had been extinguished, stillness and extinction appeared before me, and suddenly I surpassed the worldly and beyond-worldly, the ten directions perfectly bright, and I obtained two supreme attainments. First, above, I joined the originally wondrous awakened mind of all Buddhas of the ten directions, with the same compassionate power as the Buddha Tathagatas. Second, below, I joined all beings of the six paths in the ten directions, sharing the same sorrow and longing as all beings.

「世尊！由我供養觀音如來，蒙彼如來授我如幻聞薰聞脩金剛三昧。與佛如來同慈力故，令我身成三十二應入諸國土。世尊！若諸菩薩入三摩地，進修無漏勝解現圓；我現佛身而為說法，令其解脫。若諸有學寂靜妙明，勝妙現圓；我於彼前，現獨覺身而為說法，令其解脫。若諸有學斷十二緣，緣斷勝性，勝妙現圓；我於彼前，現緣覺身而為說法，令其解脫。若諸有學得四諦空，修道入滅，勝性現圓；我於彼前，現聲聞身而為說法，令其解脫。若諸眾生欲心明悟，不犯欲塵，欲身清淨；我於彼前，現梵王身而為說法，令其解脫。若諸眾生欲為天主，統領諸天；我於彼前，現帝釋身而為說法，令其成就。若諸眾生欲身自在，遊行十方；我於彼前，現自在天身而為說法，令其成就。若諸眾生欲身自在，飛行虛空；我於彼前，現大自在天身而為說法，令其成就。若諸眾生愛統鬼神，救護國土；我於彼前，現天大將軍身而為說法，令其成就。若諸眾生愛統世界，保護眾生；我於彼前，現四天王身而為說法，令其成就。若諸眾生愛生天宮，驅使鬼神；我於彼前，現四天王國太子身而為說法，令其成就。若諸眾生樂為人主；我於彼前，現人王身而為說法，令其成就。若諸眾生愛主族姓，世間推讓；我於彼前，現長者身而為說法，令其成就。若諸眾生愛談名言，清淨自居；我於彼前，現居士身而為說法，令其成就。若諸眾生愛治國土，剖斷邦邑；我於彼前，現宰官身而為說法，令其成就。若諸眾生愛諸數術，攝衛自居；我於彼前，現婆羅門身而為說法，令其成就。若有男子好學出家，持諸戒律；我於彼前，現比丘身而為說法，令其成就。若有女子好學出家，持諸禁戒；我於彼前，現比丘尼身而為說法，令其成就。若有男子樂持五戒；我於彼前，現優婆塞身而為說法，令其成就。若復女子五戒自居；

(Avalokitesvara continued:) "World-Honored One! Because I made offerings to the Tathagata Avalokitesvara, I received from that Tathagata the Vajra Samadhi of illusion-like hearing, perfuming and cultivating through hearing. Because I share the same compassionate power as the Buddha Tathagatas, my body became thirty-two manifestations entering all lands. World-Honored One! If Bodhisattvas enter samadhi and further cultivate the outflow-free, and their supreme understanding becomes perfect, I appear in the body of a Buddha and teach the Dharma to them, so that they are liberated. If learners with still, wondrous clarity find their supreme wonder perfected, I appear before them in the body of a Pratyekabuddha and teach them the Dharma, so that they are liberated. If learners cut off the twelve links of conditioned origination, and with the conditions cut their supreme nature and wonder are perfected, I appear before them in the body of a Condition-Awakened One and teach them the Dharma, so that they are liberated. If learners have attained emptiness of the Four Noble Truths, cultivate the Way and enter extinction, and their supreme nature is perfected, I appear before them in the body of a Hearer and teach them the Dharma, so that they are liberated. If beings have their minds of desire awakened, do not transgress the dust of desire, and have pure bodies of desire, I appear before them in the body of Brahma King and teach them the Dharma, so that they are liberated. If beings wish to be lords of heaven, commanding all the heavens, I appear before them in the body of Indra and teach them the Dharma, so that they accomplish it. If beings wish for a body at ease, roaming the ten directions, I appear before them in the body of the Free Heaven and teach them the Dharma, so that they accomplish it. If beings wish for a body at ease, flying through space, I appear before them in the body of the Great Free Heaven and teach them the Dharma, so that they accomplish it. If beings love to command ghosts and spirits and protect the land, I appear before them in the body of a Heavenly Great General and teach them the Dharma, so that they accomplish it. If beings love to govern the world and protect beings, I appear before them in the body of a Heavenly King of the Four Directions and teach them the Dharma, so that they accomplish it. If beings love to be born in heavenly palaces and command ghosts and spirits, I appear before them in the body of a crown prince of a Four Heavenly Kings' realm and teach them the Dharma, so that they accomplish it. If beings delight in being rulers of men, I appear before them in the body of a human king and teach them the Dharma, so that they accomplish it. If beings love to head a noble clan and be deferred to by the world, I appear before them in the body of an elder and teach them the Dharma, so that they accomplish it. If beings love to talk of names and words and live in purity, I appear before them in the body of a householder and teach them the Dharma, so that they accomplish it. If beings love to govern lands and judge the affairs of states and towns, I appear before them in the body of a magistrate and teach them the Dharma, so that they accomplish it. If beings love the arts of numbers and divination and protect themselves with them, I appear before them in the body of a Brahmin and teach them the Dharma, so that they accomplish it. If there are men who love to study, leave home, and keep the precepts, I appear before them in the body of a bhikshu and teach them the Dharma, so that they accomplish it. If there are women who love to study, leave home, and keep the prohibitions, I appear before them in the body of a bhikshuni and teach them the Dharma, so that they accomplish it. If there are men who delight in keeping the five precepts, I appear before them in the body of an upasaka and teach them the Dharma, so that they accomplish it. If there are women who live by the five precepts;

我於彼前，現優婆夷身而為說法，令其成就。若有女人內政立身，以修家國；我於彼前，現女主身及國夫人、命婦、大家而為說法，令其成就。若有眾生不壞男根；我於彼前，現童男身而為說法，令其成就。若有處女愛樂處身，不求侵暴；我於彼前，現童女身而為說法，令其成就。若有諸天樂出天倫；我現天身而為說法，令其成就。若有諸龍樂出龍倫；我現龍身而為說法，令其成就。若有藥叉樂度本倫；我於彼前，現藥叉身而為說法，令其成就。若乾闥婆樂脫其倫；我於彼前，現乾闥婆身而為說法，令其成就。若阿修羅樂脫其倫；我於彼前，現阿修羅身而為說法，令其成就。若緊陀羅樂脫其倫；我於彼前，現緊陀羅身而為說法，令其成就。若摩呼羅伽樂脫其倫；我於彼前，現摩呼羅伽身而為說法，令其成就。若諸眾生樂人修人；我現人身而為說法，令其成就。若諸非人——有形無形、有想無想樂度其倫；我於彼前，皆現其身而為說法，令其成就。是名妙淨三十二應入國土身，皆以三昧聞薰聞修無作妙力自在成就。

(Avalokitesvara continued:) I appear before them in the body of an upasika and teach them the Dharma, so that they accomplish it. If there are women who establish themselves through managing the household, to cultivate family and state, I appear before them in the body of a queen, a noblewoman of the state, a lady of rank, or a matron, and teach them the Dharma, so that they accomplish it. If there are beings who have not damaged their male faculty, I appear before them in the body of a boy and teach them the Dharma, so that they accomplish it. If there are maidens who love to remain maidens and do not seek violation, I appear before them in the body of a girl and teach them the Dharma, so that they accomplish it. If there are devas who delight in leaving the heavenly ranks, I appear in the body of a deva and teach them the Dharma, so that they accomplish it. If there are nagas who delight in leaving the naga ranks, I appear in the body of a naga and teach them the Dharma, so that they accomplish it. If there are yakshas who delight in liberating their own kind, I appear before them in the body of a yaksha and teach them the Dharma, so that they accomplish it. If gandharvas delight in leaving their rank, I appear before them in the body of a gandharva and teach them the Dharma, so that they accomplish it. If asuras delight in leaving their rank, I appear before them in the body of an asura and teach them the Dharma, so that they accomplish it. If kinnaras delight in leaving their rank, I appear before them in the body of a kinnara and teach them the Dharma, so that they accomplish it. If mahoragas delight in leaving their rank, I appear before them in the body of a mahoraga and teach them the Dharma, so that they accomplish it. If beings delight in being human and cultivating the human way, I appear in the body of a human and teach them the Dharma, so that they accomplish it. If there are non-humans, with form or without form, with thought or without thought, who delight in liberating their own kind, I appear before them in all of those bodies and teach them the Dharma, so that they accomplish it. These are called the thirty-two wondrous pure manifestations entering the lands, all accomplished freely through the wondrous power of non-action of samadhi, perfumed and cultivated through hearing."

「世尊！我復以此聞薰聞脩金剛三昧無作妙力，與諸十方三世六道一切眾生同悲仰故，令諸眾生於我身心獲十四種無畏功德：一者、由我不自觀音以觀觀者，令彼十方苦惱眾生觀其音聲即得解脫。二者、知見旋復，令諸眾生設入大火火不能燒。三者、觀聽旋復，令諸眾生大水所漂水不能溺。四者、斷滅妄想心無殺害，令諸眾生入諸鬼國鬼不能害。五者、薰聞成聞，六根銷復同於聲聽，能令眾生臨當被害刀段段壞，使其兵戈猶如割水，亦如吹光，性無搖動。六者、聞薰精明明遍法界，則諸幽暗性不能全，能令眾生藥叉、羅剎、鳩槃茶鬼及毘舍遮、富單那等，雖近其傍目不能視。七者、音性圓銷，觀聽返入離諸塵妄，能令眾生禁繫枷鎖所不能著。八者、滅音圓聞遍生慈力，能令眾生經過嶮路賊不能劫。九者、薰聞離塵色所不劫，能令一切多婬眾生遠離貪欲。十者、純音無塵，根境圓融無對所對，能令一切忿恨眾生離諸嗔恚。十一者、銷塵旋明，法界身心猶如瑠璃朗徹無礙，能令一切昏鈍性障諸阿顛迦，永離痴暗。十二者、融形復聞，不動道場涉入世間不壞世界，能遍十方供養微塵諸佛如來，各各佛邊為法王子；能令法界無子眾生欲求男者，誕生福德智慧之男。十三者、六根圓通明照無二，含十方界，立大圓鏡空如來藏，承順十方微塵如來秘密法門受領無失；能令法界無子眾生欲求女者，誕生端正福德柔順眾人愛敬有相之女。十四者、此三千大千世界百億日月，現住世間諸法王子有六十二恆河沙數，修法垂範教化眾生，隨順眾生方便智慧各各不同。由我所得圓通本根發妙耳門，然後身心微妙含容遍周法界，能令眾生持我名號，與彼共持六十二恆河沙諸法王子，二人福德正等無異。世尊！我一名號與彼眾多名號無異，由我修習得真圓通。是名十四施無畏力，福備眾生。

(Avalokiteshvara Bodhisattva continued:) "World-Honored One! Again, through this wondrous, effortless power of the vajra samadhi, cultivated by hearing and by the perfuming of hearing, I share the same compassion and reverence as all beings of the ten directions, the three times and the six paths, and so I cause all beings to receive fourteen kinds of fearlessness and merit from my body and mind. First, because I do not contemplate the sound by myself but turn the contemplation back upon the one who contemplates, I cause suffering beings of the ten directions to contemplate their own sound and at once be liberated. Second, because knowing and seeing are turned around, I cause beings who enter a great fire not to be burned by it. Third, because seeing and hearing are turned around, I cause beings swept away by a great flood not to be drowned. Fourth, because deluded thoughts are cut off and the mind has no thought of killing, I cause beings who enter the realms of ghosts not to be harmed by the ghosts. Fifth, because perfuming of hearing becomes hearing, and the six sense faculties dissolve and return, equal to the faculty of hearing sound, I can cause beings who are about to be killed to find the knives break into pieces, so that weapons are like cutting water or like blowing on light, and their nature does not stir. Sixth, because the perfuming of hearing makes the essence bright, and its brightness pervades the dharma realm, all dark places cannot keep their nature whole, and I can cause yakshas, rakshasas, kumbhandas, pishachas, putanas and the like, though near them, to be unable to see with their eyes. Seventh, because the nature of sound is perfectly dissolved and contemplation and hearing turn back and enter, apart from the deluded dust, I can cause beings to be bound by no shackles, fetters or locks. Eighth, because sound is extinguished and hearing is perfected, a power of kindness arises everywhere, and I can cause beings passing through dangerous roads not to be robbed by bandits. Ninth, because perfuming of hearing leaves the dust behind and form cannot rob them, I can cause all beings with much lust to be free of craving. Tenth, because pure sound has no dust, and sense faculty and object are perfectly fused with no opposition between subject and object, I can cause all angry and hateful beings to be free of anger. Eleventh, because the dust is dissolved and brightness turned back, so that the body and mind of the dharma realm are like crystal, bright and unobstructed, I can cause all dull and obscured beings, the icchantikas (those who do not believe in cause and effect), to be forever free of the darkness of ignorance. Twelfth, because form is fused and hearing restored, without moving from the place of the Way I enter the world without damaging the world, and I can everywhere in the ten directions make offerings to Buddhas and Tathagatas as numerous as dust motes, and beside each Buddha I am a Dharma prince; I can cause beings in the dharma realm who have no sons and wish for a boy to bear a son of merit and wisdom. Thirteenth, because the six sense faculties are perfectly interpenetrating and their illumination is non-dual, containing the realms of the ten directions, I establish a great perfect mirror, the empty Tathagatagarbha, and receive and uphold without loss the secret Dharma gates of Tathagatas as numerous as dust motes; I can cause beings in the dharma realm who have no children and wish for a girl to bear a daughter who is upright, blessed, gentle, loved and respected by all, and of fine appearance. Fourteenth, in this three-thousand great-thousand world with a hundred billion suns and moons, there are Dharma princes living in the world, as many as sixty-two Ganges' sands, who cultivate the Dharma, set examples and teach beings, adapting the skillful means and wisdom to beings, each differently. Because I, from the original root of perfect interpenetration I attained, opened the wondrous gate of the ear, my body and mind are subtle and all-containing and pervade the dharma realm, so I can cause beings who hold my name to have merit exactly equal to those who hold the names of those sixty-two Ganges' sands of Dharma princes, with no difference between the two. World-Honored One! My one name and their many names are no different, because I cultivated and attained true perfect interpenetration. This is called the power of the fourteen kinds of giving fearlessness, which provides blessing for beings."

「世尊！我又獲是圓通，修證無上道故，又能善獲四不思議無作妙德：一者、由我初獲妙妙聞心，心精遺聞，見、聞、覺、知不能分隔，成一圓融清淨寶覺。故我能現眾多妙容，能說無邊秘密神呪。其中或現一首、三首、五首、七首、九首、十一首，如是乃至一百八首，千首、萬首、八萬四千爍迦囉首。二臂、四臂、六臂、八臂、十臂、十二臂、十四、十六、十八、二十、至二十四，如是乃至一百八臂，千臂、萬臂、八萬四千母陀羅臂。二目、三目、四目、九目、如是乃至一百八目，千目、萬目、八萬四千清淨寶目。或慈、或威、或定、或慧；救護眾生得大自在。二者、由我聞思脫出六塵，如聲度垣不能為礙。故我妙能現一一形、誦一一呪，其形、其呪能以無畏施諸眾生。是故十方微塵國土，皆名我為施無畏者。三者、由我修習本妙圓通清淨本根，所遊世界皆令眾生捨身珍寶求我哀愍。四者、我得佛心證於究竟，能以珍寶種種供養十方如來，傍及法界六道眾生：求妻得妻，求子得子，求三昧得三昧，求長壽得長壽，如是乃至求大涅槃得大涅槃。

(Avalokiteshvara Bodhisattva continued:) "World-Honored One! Because I have also attained this perfect interpenetration and cultivated and realized the unsurpassed Way, I am further able to attain four inconceivable, effortless, wondrous virtues. First, because I first attained the wondrous, wondrous hearing mind, and the essence of mind left hearing behind, seeing, hearing, sensing and knowing can no longer be separated, and became one perfectly fused, pure, precious awakening. Therefore I can manifest many wondrous forms and speak boundless secret divine mantras. Among them I may appear with one head, three heads, five, seven, nine or eleven heads, and so on up to one hundred and eight heads, a thousand heads, ten thousand heads, eighty-four thousand shakra heads. With two arms, four arms, six, eight, ten, twelve, fourteen, sixteen, eighteen, twenty, up to twenty-four arms, and so on up to one hundred and eight arms, a thousand arms, ten thousand arms, eighty-four thousand mudra arms. With two eyes, three eyes, four eyes, nine eyes, and so on up to one hundred and eight eyes, a thousand eyes, ten thousand eyes, eighty-four thousand pure precious eyes. Sometimes kind, sometimes awe-inspiring, sometimes in concentration, sometimes in wisdom, I rescue and protect beings and attain great freedom. Second, because through hearing and reflecting I have escaped the six dusts, like sound passing over a wall that cannot be blocked by it, I am therefore able to manifest each form and recite each mantra, and these forms and mantras can give fearlessness to beings. So in the lands of the ten directions as numerous as dust motes, all call me the Giver of Fearlessness. Third, because I cultivated the original, wondrous, perfectly interpenetrating, pure root, in the worlds where I travel I cause beings to give up their body and treasures and seek my compassion. Fourth, because I have attained the Buddha's mind and realized the ultimate, I can make offerings of precious jewels of many kinds to the Tathagatas of the ten directions, and extend them also to beings of the six paths in the dharma realm: those who seek a wife obtain a wife, those who seek a son obtain a son, those who seek samadhi obtain samadhi, those who seek long life obtain long life, and so on up to those who seek great nirvana, who obtain great nirvana."

「佛問圓通，我從耳門圓照三昧緣心自在，因入流相得三摩提，成就菩提，斯為第一。世尊！彼佛如來歎我善得圓通法門，於大會中授記我為觀世音號。由我觀聽十方圓明，故觀音名遍十方界。」

(Avalokiteshvara Bodhisattva continued:) "The Buddha asked about perfect interpenetration, and I, through the gate of the ear, with the samadhi of perfect illumination and the freedom of the conditioned mind, entered the stream and, through the aspect of entering the stream, attained samadhi and accomplished bodhi; this is the foremost. World-Honored One! That Buddha Tathagata praised me for attaining the Dharma gate of perfect interpenetration, and in the great assembly gave me the prediction and the name Avalokiteshvara, the one who contemplates sound. Because I contemplate and hear the perfect brightness of the ten directions, the name Avalokiteshvara spreads through the realms of the ten directions."

爾時，世尊於師子座，從其五體同放寶光，遠灌十方微塵如來及法王子諸菩薩頂。彼諸如來亦於五體同放寶光，從微塵方來灌佛頂，並灌會中諸大菩薩及阿羅漢。林木池沼皆演法音，交光相羅，如寶絲網。是諸大眾得未曾有，一切普獲金剛三昧。即時天雨百寶蓮華，青黃赤白間錯紛糅，十方虛空成七寶色。此娑婆界，大地山河俱時不現，唯見十方微塵國土合成一界，梵唄詠歌自然敷奏。於是如來告文殊師利法王子：「汝今觀此二十五無學諸大菩薩及阿羅漢，各說最初成道方便，皆言修習真實圓通；彼等修行，實無優劣、前後差別。我今欲令阿難開悟，二十五行誰當其根？兼我滅後，此界眾生入菩薩乘求無上道，何方便門得易成就？」

At that time, the World-Honored One, on the lion throne, emitted precious light from all five parts of his body together, which shone far and poured onto the crowns of the Tathagatas and Dharma princes and Bodhisattvas as numerous as dust motes in the ten directions. Those Tathagatas also emitted precious light from all five parts of their bodies at once, which came from the directions of dust motes and poured onto the Buddha's crown, and also onto the great Bodhisattvas and arhats in the assembly. Forests, trees, ponds and pools all proclaimed the Dharma sound, and the interwoven lights formed a net like precious threads. The assembly gained what they had never had, and all universally attained the vajra samadhi. At once the heavens rained a hundred precious lotus flowers, blue, yellow, red and white mingled together, and the empty space of the ten directions turned the color of the seven jewels. In this Saha world, the earth, mountains and rivers all vanished at once, and only the lands of the ten directions, as numerous as dust motes, were seen combined into one realm, and Brahma chanting and songs arose spontaneously. Then the Tathagata said to Manjushri, the Dharma prince: "You have now observed these twenty-five great Bodhisattvas and arhats beyond learning, each of whom has told the first skillful means by which they attained the Way, all saying that they cultivated true perfect interpenetration; in their practice there is truly no superiority or inferiority, no earlier or later. I now wish Ananda to be awakened: among the twenty-five practices, which one suits his capacity? Moreover, after I enter extinction, beings in this world who enter the Bodhisattva vehicle and seek the unsurpassed Way, by what skillful gate will they find it easiest to succeed?"

文殊師利法王子奉佛慈旨，即從座起，頂禮佛足，承佛威神，說偈對佛：

Manjushri, the Dharma prince, received the Buddha's compassionate decree, rose from his seat, bowed at the Buddha's feet, and, supported by the Buddha's majestic power, spoke a verse to the Buddha:

「覺海性澄圓，圓澄覺元妙；

"The nature of the ocean of awakening is clear and perfect; its perfect clarity of awakening is originally wondrous.

元明照生所，所立照性亡。

The original brightness gives rise to an object of illumination; once the object is set up, the nature of illumination is lost.

迷妄有虛空，依空立世界。

Through delusion there is empty space; relying on space, worlds are established.

想澄成國土，知覺乃眾生。

Thought settles and becomes lands; knowing and sensing become sentient beings.

空生大覺中，如海一漚發；

Space is born within great awakening, like one bubble arising in the sea;

有漏微塵國，皆從空所生。

The defiled lands as numerous as dust motes are all born from space.

漚滅空本無，況復諸三有？

When the bubble vanishes, space is originally nothing; how much more so the three realms of existence?

歸元性無二，方便有多門。

Returning to the source, the nature is without a second; the skillful means are many gates.

聖性無不通，順逆皆方便；

The holy nature penetrates everything; going with or against the current, all are skillful means;

初心入三昧，遲速不同倫：

The beginner entering samadhi does so slowly or swiftly, not on the same path:

色想結成塵，精了不能徹，

Form and thought bind into dust, and the essence cannot be penetrated through them;

如何不明徹，於是獲圓通？

How can one who is not clear and penetrating through them gain perfect interpenetration here?

音聲雜語言，但伊名句味，

Sounds are mixed with speech, and are only names, phrases and tastes;

一非含一切，云何獲圓通？

One is not inclusive of all; how can perfect interpenetration be gained?

香以閤中知，離則元無有，

Smell is known by contact in the middle, and apart from that is originally nonexistent;

不恆其所覺，云何獲圓通？

What is sensed is not constant; how can perfect interpenetration be gained?

味性非本然，要以味時有，

The nature of taste is not natural, and exists only when tasting;

其覺不恆一，云何獲圓通？

Its sensing is not constantly one; how can perfect interpenetration be gained?

觸以所觸明，無所不明觸，

Touch is clear through what is touched, and without an object touch is unclear;

合離性非定，云何獲圓通？

Joining and parting, its nature is not fixed; how can perfect interpenetration be gained?

法稱為內塵：憑塵必有所，

Dharma is called the inner dust: relying on dust there must be a place;

能所非遍涉，云何獲圓通？

Subject and object do not pervade everywhere; how can perfect interpenetration be gained?

見性雖洞然，明前不明後，

The seeing nature, though open and bright, sees what is ahead and not what is behind;

四維虧一半，云何獲圓通？

Of the four directions half are lacking; how can perfect interpenetration be gained?

鼻息出入通，現前無交氣，

The breath through the nose goes out and in, but in the present moment there is no exchange of breath;

支離匪涉入，云何獲圓通？

It is fragmented and does not enter fully; how can perfect interpenetration be gained?

舌非入無端，因味生覺了，

The tongue is not entered without a cause, and awareness arises from taste;

味亡了無有，云何獲圓通？

When taste is gone, awareness is nothing; how can perfect interpenetration be gained?

身與所觸同，各非圓覺觀，

The body and what it touches are the same, each not a perfect awakened contemplation;

涯量不冥會，云何獲圓通？

Its extent and measure do not silently unite; how can perfect interpenetration be gained?