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Exemplarious translation:
１．德行品
如是我聞。一時佛在王舍城耆闍崛山中。與大比丘眾萬二千人俱。菩薩摩訶薩八
萬人。天龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽諸比丘比丘尼優婆塞優婆夷俱。
大轉輪王小轉輪王。金輪銀輪諸轉輪王。國王王子國臣國民。國士國女國大長者。各
與眷屬百千萬數而自圍遶。來詣佛所頭面禮足遶百千匝。燒香散華種種供養。供養佛
已退一面坐．．．
Virtues
Thus I have heard. Once the Buddha was staying at the City of Royal Palaces on Mount Grdhŗakūţa (Divine Vulture Peak) with a great assemblage of great bhikshus (religious mendicant), in all thwelve thousand. There were eighty thousand bodhisattva-mahāsattvas (a perfected bodhisattva, greater than any being). There were gods, dragons, yakshas (demons), gandharvas (celestial spirits), asuras (titans), garud.as (fabulous birds), kim.naras (fabulous beings, half man, half animal), and mahoragas (boa spirits), besides all the bhikshus, bhikshun.īs (female mendicants), upāsakas (lay devotees), and upāsikās (female lay devotees). There were great wheel-rolling kings, small wheel-rolling kings, and kings of the gold wheel, silver wheel, and other wheels; further, kings and princes, ministers and people, men and women, and great righ persons, each encompassed by a hundred thousand myriad followers. They went up to the Buddha, made obeisance at his feet, and hundred thousand times made procession around him, burned incense, and scattered flowers. After they variously worshiped, they retired and sat to one side…
２．說法品
．．．佛告大莊嚴菩薩及八萬菩薩言。善男子。有一法門。能令菩薩疾得阿耨多羅三藐三菩提。若有菩薩學是法門者。則能疾得阿耨多羅三藐三菩提。
世尊。是法門者。號字何等其義云何。菩薩云何修行。
佛言。善男子。是一法門。名為無量義。菩薩欲得修學無量義者。應當觀察一切諸法。自本
來今性相空寂。無大無小無生無滅。非住非動不進不退。猶如虛空無有二法。而諸眾
生虛妄橫計。是此是彼是得是失。起不善念造眾惡業。輪迴六趣備諸苦毒。無量億劫
不能自出。菩薩摩訶薩如是諦觀。生憐愍心發大慈悲將欲救拔。又復深入一切諸法。
法相如是生如是法。法相如是住如是法。法相如是異如是法。法相如是滅如是法。法
相如是能生惡法。法相如是能生善法。住異滅者亦復如是。菩薩如是觀察四相始末。
悉遍知已。次復諦觀一切諸法。念念不住新新生滅。復觀即時生住異滅。如是觀已。
而入眾生諸根性欲。性欲無量故。說法無量。說法無量義亦無量。無量義者。從一法
生。其一法者。即無相也。如是無相。無相不相。不相無相。名為實相。菩薩摩訶薩
安住如是真實相已。所發慈悲明諦不虛。於眾生所真能拔苦。苦既拔已。復為說法。
令諸眾生受於快樂．．．
Preaching
…The Buddha addressed the Bodhisattva Great Adornment and the eighty thousand bodhisattvas “Good sons, there is one doctrine which makes bodhisattvas accomplish Perfect Enlightenment quickly. If a bodhisattva learns this doctrine, then he will accomplish perfect enlightenment.”
“World-honored One! What is this doctrine called? What is its meaning? How does a bodhisattva practice it?!
The Buddha said: “Good sons! This one doctrine is called the doctrine of the innumerable meanings. A bodhisattva, if he wants to learn and master the doctrine of innumerable meanings, should observe that all laws were originally, will be, and are in themselves void in nature and form; they are neither great nor small, neither appearing nor disappearing, neither fixed nor movable, and neither advancing nor retreating; and they are nondualistic, just emptiness. All living beings, however, discriminate falsely: ‘It is this’ or ‘It is that,’ and ‘It is advantageous’ or ‘It is disadvantageous’; they entertain evil thoughts, make various evil karmas, and thus transmigrate within the six realms of existence; and they suffer all manner of miseries, and cannot escape from there during infinite kot.is of kalpas (astronomical numbers of eons). Bodhisattva-mahāsattvas, observing rightly like this, should raise the mind of compassion, display the great mercy desiring to relieve others of suffering, and once again penetrate deeply into all laws. According to the nature of a law, such a law emerges. According to the nature of a law, such a law settles. According to the nature of a law, such a law changes. According to the nature of a law, such a law vanishes. According to the nature of a law, such an evil law emerges. According to the nature of a law, such a good law emerges. Settling, changing, and vanishing are also like this. Bodhisattvas, having thus completely observed and known these four aspects from beginning to end, should next ovserve that none of the laws settles down even for a moment, but all emerge and vanish anew every moment; and observe that they emerge, settle, change, and vanish instantly. After such observation ,we see all manner of natural desires of living beings. As natural desires are innumerable, preaching is ummesurable, and as preaching is immeasurable, meanings are innumerable. The innumerable meanings originate from one law. This one law is, namely, nonform. Such nonform is formless, and not form. Being not form and formless, it is called the real aspect of things. The mercy which bodhisattvas-mahāsattvas display after stabilizing themselves in such a real spect is real and not vain. They excellently relieve living beings from suffering. Having given relief from sufferings, they preach the law again, and let all living beings obtain pleasure…”
３．十功德品
．．．爾時三千大千世界六種震動。於上空中復雨種種華。
天憂鉢羅華。鉢曇摩華。拘物頭華。分陀利華。又雨無數種種天香天衣天瓔珞天無價
寶。於上空中旋轉來下。供養於佛及諸菩薩聲聞大眾。天廚天鉢器。天百味充滿盈溢
。見色聞香自然飽足。天幢天幡天幰蓋。天妙樂具處處安置。作天伎樂歌歎於佛．．．
Ten Merits
…At the close of these words, the three-thousand-great-thousandfold world was shaken is six ways [moving, rising, springing, trembling, reverberating, thudding]; various kinds of celestial flowers, such as utpala (blue lotus), padma (white lotus), kumuda (red lotus), and pun.d.arīka (lotus), rained down from the sky; and numberless kinds of celestial perfumes, robes, garlands, and treasures of priceless value also rained and came rolling down from the sky, and they were offered to the Buddha, and all bodhisattvas and śrāvakas (“one who hears”, the lowest of the four holy stages of enlightenment), and the great assembly. The celestial bins and bowls were filled with all manner of celestial delicacies, which gave satisfaction naturally to anyone who just saw them and smelled their perfume. The celestial banners, flags, canopies, and playthings were placed everywhere, and celestial music was played in praise of the Buddha. ..
Translated by Yoshiro Tamura.
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