Āśā
希望
10.1Sudhana, the head merchant’s son, delighted by the qualities of the kalyāṇamitra, [F.364.b] sent forth by the kalyāṇamitra, empowered by the sight of the kalyāṇamitra, practicing the instructions of the kalyāṇamitra, remembering the words of the kalyāṇamitra, and contemplating the kalyāṇamitra with affection, saw kalyāṇamitras as the source of the Buddhadharma, saw kalyāṇamitras as the teachers of the Buddhadharma, saw kalyāṇamitras as masters in the Dharma of omniscience, and saw the kalyāṇamitras as eyes that look into the sky of buddhahood.
10.1善財是商人的兒子，由於歡喜善知識的功德，受到善知識的派遣，得到善知識的加持，依照善知識的教導修習，記念善知識的言語，用愛心思維善知識，他見到善知識是佛法的來源，見到善知識是佛法的導師，見到善知識是一切智法的主人，見到善知識是觀望佛位天空的眼睛。
10.2Eventually he came to the Samantavyūha Park in Samudravetāḍī. He saw the Samantavyūha Park, which was encircled by precious walls and rows of precious trees that were perfectly adorned and by rows of beautiful, delicate flowers, made of all precious materials, that released clouds of pollen that were spread across the ground. It was adorned by trees made of all precious materials. It was filled with a variety of blossoming flowers of precious trees. The beautiful aroma from rows of various incense trees spread in every direction. Strings of all kinds of jewels were hanging from the various trees like a rainfall of strings of jewels showering down. The trees made of all the kings of jewels were bestrewed, bedecked, and beautified by a variety of precious jewels. All the wish-fulfilling flower trees were beautified and covered by being draped with clothing of various colors. When all the musical trees were moved by the breeze there came the beautiful sound of music from instruments superior to those of the devas. The ground was perfectly level, and upon it was the display of all the various kinds of adorned trees [F.365.a] that were hung and beautified with various kinds of ornaments.
10.2最後他來到了海岸城的遍滿莊嚴園。他看到遍滿莊嚴園被珍寶牆和珍寶樹行所圍繞，這些珍寶樹行裝飾得非常完美，還有一行行美麗細緻的花朵，由各種珍寶製成，散發出花粉雲霧灑落在地面上。園中裝飾著由各種珍寶製成的樹木。園中充滿了珍寶樹上盛開的各種花朵。各種香樹行散發出的美妙香氣向四面八方擴散。各種珍珠寶石的串飾從樹木上懸掛下來，如同寶石串雨般傾瀉而下。由各種寶王製成的樹木被各種珍寶所灑落、裝飾和美化。所有如意花樹都被美化，並被各種彩色衣飾所覆蓋和裝點。當所有音樂樹被微風吹動時，就會發出超越天人樂器的優美音樂之聲。地面完全平正，其上展現著所有各種裝飾精美的樹木，這些樹木上掛滿並被各種裝飾品所美化。
10.3Within the great park of Samantavyūha there were ten trillion mansions that had an array of spires made of the best precious jewels; there were a hundred thousand kūṭāgāras with their towers covered with Jambu River gold; there were a hundred thousand aerial palaces with interiors beautified by shining precious jewels; there were a million ponds made of all precious materials, with walls made of bricks of various precious materials and with steps made of all precious materials, encircled by a balcony of various precious materials, filled with water that had the aroma of divine sandalwood, strewn with gold dust, their bottoms spread with precious water-purifying jewels, adorned on all four sides with stairways, filled with water that had the eight qualities, with geese, peacocks, cuckoos, cranes, and avadavats all emitting divine melodious songs, encircled by rows of precious palm trees hung with networks of little golden bells that emitted beautiful sounds when they were shaken by breezes, covered with a precious canopy, encircled by a wall of trees made of various precious materials, and with standing parasols and banners draped in nets of jewels.
10.3在善現莊嚴大園林中，有十兆座宮殿，具有由最上寶石組成的尖塔莊嚴；有十萬座講堂，其塔樓用閻浮檀金覆蓋；有十萬座空中宮殿，內部由閃耀的寶珠裝飾；有百萬個池塘由各種寶石組成，四周圍牆用各種寶石磚砌成，階梯用各種寶石製作，被各種寶石欄杆環繞，盛滿散發神聖檀香芬芳的水、撒滿金粉，池底鋪滿寶貴的淨水寶珠，四面都以階梯莊嚴，盛滿具有八種功德的水，裡面有鵝、孔雀、杜鵑、鶴和紅梅花鳥都發出神聖悅耳的歌聲，被寶石棕櫚樹的行列環繞，上面懸掛著小金鈴網絡，這些金鈴在微風吹拂時發出美妙的聲音，被寶貴的華蓋覆蓋，被由各種寶石組成的樹牆環繞，並設有豎立的傘蓋和用寶石網幡裝飾的旌旗。
10.4All around there were a million ponds with yellow sandalwood mud, covered with lotuses of various colors made from all precious materials and filled with stainless water illuminated by the great radiance of the precious lotuses.
10.4周圍有一百萬個池塘，塘中的泥土是黃檀木泥，池面被由各種寶石製成、顏色各異的蓮花所覆蓋，池水清澈無垢，被寶蓮花所發出的偉大光輝所照亮。
10.5In the center of Samantavyūha Park there was a great aerial palace [F.365.b] called Vicitradhvaja. It had a floor made of jewels from within the ocean; it was adorned by beryl jewel pillars, with a high spire of Jambu River gold and with floorboards that were a display of precious jewels that illuminated the world; and it was draped in countless nets of shining precious jewels. It had the scent of the perfume of the invincible kings of jewels that perfume the environs, the scent of the kings of music-emitting jewels that spread everywhere, and the kings of stain-eliminating jewels that establish the propensities for sharp faculties.
10.5在遍滿莊嚴公園的中央，有一座名為雜莊嚴幢的大空中宮殿。它的地板由海洋中的寶珠製成；用琉璃寶石柱裝飾，有閻浮檀金製成的高聳尖塔，地板是能照亮世界的寶珠莊嚴；用無數閃耀的寶珠網所覆蓋。它散發著無敵寶珠之王的香氣，這種香氣芬芳環境周圍；散發著四處傳播的音樂寶珠之王的香氣；還有無垢寶珠之王能消除垢障，建立利根習氣的香氣。
10.6In this celestial mansion called Vicitradhvaja, countless, innumerable seats, which were lotus pericarps, had been arranged. There had been arranged and set out lotus pericarps of precious jewels that illuminated the directions, lotus pericarps of shining precious jewels, lotus pericarps of precious jewels that illuminated the world, lotus pericarps that were manifold treasuries of precious jewels, lotus pericarps of lion-cage precious jewels, lotus pericarps of stainless precious jewels, lotus pericarps that were a display of precious jewels, lotus pericarps of precious jewels that faced everywhere, lotus pericarps of precious jewels that were a display of lights, lotus pericarps of pure precious jewels from the ocean, which were precious jewels that shone with light rays, and lotus pericarps of overpowering vajra-lion precious jewels.
10.6在這個稱為雜莊嚴幢的天界宮殿中，無數、不可計數的座位，都是蓮花的蓮蕊形狀，已經被排列好了。有排列並陳設好的寶珠蓮蕊，能夠照亮各個方向；閃閃發光的寶珠蓮蕊；能夠照亮世間的寶珠蓮蕊；是寶珠多重藏的蓮蕊；獅子籠寶珠的蓮蕊；無垢寶珠的蓮蕊；是寶珠莊嚴展示的蓮蕊；朝向四面八方的寶珠蓮蕊；是光明莊嚴展示的寶珠蓮蕊；來自海洋的清淨寶珠蓮蕊，這些寶珠閃耀著光芒；以及壓倒一切的金剛獅子寶珠的蓮蕊。
10.7The celestial mansion Vicitradhvaja had many pinnacles made of countless jewels, displaying an array of various jewels that were beautiful, attractive, and delightful, with countless colors. [F.366.a]
10.7雜莊嚴幢這座天宮有許多由無數寶珠構成的尖頂，展示著各種美麗、迷人、令人喜悅的寶珠排列，具有無數種顏色。
10.8A million great canopies covered the Samantavyūha Park from above. There were canopies of cloth, canopies of creepers, canopies of flowers, canopies of garlands, perfumed canopies, canopies of jewels, canopies of gold, canopies of adornments, canopies of shining diamond jewels, canopies of apsarases conjured by Airāvaṇa the king of elephants, canopies of the precious jewels that are worn by Śakra, and so on—a million such canopies completely covered the park.
10.8百萬大傘蓋從上方完全覆蓋了遍滿莊嚴園。有布料傘蓋、藤蔓傘蓋、花朵傘蓋、花環傘蓋、香氣傘蓋、寶珠傘蓋、黃金傘蓋、裝飾傘蓋、閃耀的金剛寶珠傘蓋、由象王愛羅跋拿變現出來的天女傘蓋、帝釋天所佩戴的寶珠傘蓋等等——百萬個這樣的傘蓋完全覆蓋了園林。
10.9The park was covered with a million precious networks. There were networks of precious bells; networks of precious parasols; networks of precious images; networks of pearls, the essences of the sea; networks of precious blue beryl jewels; networks of lion-vine ornaments; networks of precious moonstone jewels; networks of perfumed shapes; networks of precious crowns; networks of precious strings of beads; and so on—a million such networks completely covered the park.
10.9這個公園被百萬個寶珠網絡所覆蓋。有寶珠鈴鐺的網絡、寶珠傘蓋的網絡、寶珠影像的網絡、珍珠的網絡（海的精華）、珍貴琉璃寶石的網絡、獅子藤蔓裝飾的網絡、珍貴月光石寶珠的網絡、香氣形狀的網絡、珍貴皇冠的網絡、珍貴珠串的網絡，等等——百萬個這樣的網絡完全覆蓋了這個公園。
10.10The park was also covered with a million great radiances. There was the radiance of precious starlight jewels, the radiance of precious sunstones, the radiance of precious moon-banner jewels, the radiance of precious incense-smoke jewels, the radiance of precious lotus-essence jewels, the radiance of precious star-banner jewels, the radiance of precious great-lamp jewels, the radiance of precious all-illuminating jewels, the radiance of precious great-clouds-of-perfume jewels, [F.366.b] the radiance of precious garlands-of-lightning jewels, and so on—a million such great radiances from precious jewels illuminated the park.
10.10該公園還被百萬道偉大的光輝所覆蓋。有珍貴星光寶石的光輝，珍貴日光石的光輝，珍貴月幡寶石的光輝，珍貴香煙寶石的光輝，珍貴蓮花本質寶石的光輝，珍貴星幡寶石的光輝，珍貴偉大燈火寶石的光輝，珍貴普照寶石的光輝，珍貴偉大香雲寶石的光輝，珍貴閃電花環寶石的光輝，如此等等——百萬道這樣來自珍貴寶石的偉大光輝照亮了這個公園。
10.11In that park there were a million great clouds of adornments that rained down adornments; there was thunder from a million clouds of yellow sandalwood; there was the beauty of a million clouds of hanging garlands and wreaths that transcended those of the devas; there was the rain from a million clouds of various kinds of clothing that transcended those of the devas; there was the beautification from a million clouds of adornments that transcended those of the devas; there was a cloud of a million devas who, wishing to see, looked downward and bowed their bodies in a rainfall of homage; there was a cloud of a million apsarases, with the same extent of past conduct, who sent down a rain of the offering of their bodies; and there was a cloud of a million bodhisattvas listening to the Dharma and sending down a rain for those who are thirsty.
10.11在那個園林裡，有百萬朵大的裝飾之雲降下裝飾；有百萬朵黃旃檀之雲發出雷聲；有百萬朵懸掛花環和花冠之雲的美麗超越天人的；有百萬朵各種衣物之雲的雨水超越天人的；有百萬朵裝飾之雲的莊嚴超越天人的；有百萬天人的雲，希望看到，向下俯視並以禮敬的雨水彎曲他們的身體；有百萬天女的雲，具有相同的過去行，降下他們身體供養的雨；還有百萬菩薩的雲在聽聞法法，為那些渴望的人降下雨。
10.12The upāsikā Āśā was seated there on a great throne of the essence of gold, wearing a crown of a net of pearls, the essences of the sea; wearing on her arms gold armlets and bracelets transcending those of the devas; her arms adorned by precious jewels shining with glorious light rays; wearing precious, stainless, dark blue pendant earrings; her head beautifully adorned by a net of precious jewels; wearing precious lion-face jewels on the upper part of her ears; wearing a necklace of precious king of wish-fulfilling jewels at her throat; her body covered in a brightly shining net of all jewels.
10.12優婆夷希望坐在一個由黃金精質製成的大寶座上，戴著由海洋珍珠精質組成的珍珠網冠；雙臂上戴著超越天人的黃金臂釧和手鐲；雙臂被散發光芒的寶石裝飾著；戴著寶貴、無垢的深藍色垂掛耳環；頭部用寶石網美麗地裝飾著；在耳朵上部戴著寶貴的獅子面寶石；喉嚨處戴著寶貴的如意珠之王項鍊；身體被閃閃發光的各種寶石網所覆蓋。
10.13A quintillion beings were bowing down to her in homage. In front of this upāsikā, there came from the eastern direction [F.367.a] countless, innumerable beings: Mahābrahmās, court priests of Brahmās, and Brahmakāyika devas, Vaśavartins and Paranirmitavaśavartin devas, Sunirmitas and Nirmāṇarati devas, Saṃtuṣitas and Tuṣita devas, Suyāmas and Yāma devas, Devendra and Trāyastriṃśa devas, lords of yakṣas and yakṣas, lords of gandharvas and gandharvas, lords of kumbhāṇḍas and kumbhāṇḍas, lords of nāgas and nāgas, lords of asuras and asuras, lords of garuḍas and garuḍas, lords of kinnaras and kinnaras, lords of mahoragas and mahoragas, Yamas and Yama daughters, pretas with great power and pretas, and lords of humans and humans.
10.13有五十兆個眾生向她禮敬頂禮。在這位優婆夷面前，從東方方向來了無數、不可計量的眾生：大梵天王、梵天的朝臣、梵眾天、他化自在天和他化自在天的天人、樂變化天和樂變化天的天人、兜率天和兜率天的天人、夜摩天王和夜摩天的天人、帝釋天和忉利天的天人、夜叉的主君和夜叉、乾闥婆的主君和乾闥婆、鬼子母的主君和鬼子母、龍的主君和龍、阿修羅的主君和阿修羅、迦樓羅的主君和迦樓羅、緊那羅的主君和緊那羅、摩睺羅伽的主君和摩睺羅伽、閻魔王和閻魔王的女兒、具有大力的餓鬼和餓鬼，以及人類的主君和人類。
10.14In the same way, from the south, the west, the north, the northeast, the southeast, the southwest, the northwest, above, and below there came many beings: Mahābrahmās, court priests of Brahmās, Brahmakāyika devas, Vaśavartins , Paranirmitavaśavartin devas, and so on, up to lords of humans and humans.
10.14同樣地，從南方、西方、北方、東北方、東南方、西南方、西北方、上方和下方，有無數的眾生前來：大梵天王、梵天的祭祀官員、梵眾天、他化自在天、樂變化天等，直到人類的統治者和人類。
10.15All those who suffered from various illnesses, were mired in various kleśas, were attached to various wrong views, or were obscured by karmic obscurations, as soon as they saw Upāsikā Āśā, [F.367.b] were healed of their illnesses, became freed from the kleśas that stained their minds, departed from their erroneous views, had all their mountains of obscurations destroyed, and entered the pure field of freedom from obscurations, and within that pure field they purified all their roots of merit, caused all the seedlings of their faculties to grow, became dedicated to the ocean of the way of omniscient wisdom, entered the entire ocean of the gateways to the power of retention, faced the entire ocean of the gateways of samādhis, developed all the gateways of prayer, gave rise to all the gateways of conduct, purified all the gateways of the accomplishment of qualities, gave rise to the ways of all the clairvoyances of a vast mind, and could go anywhere with unimpeded bodies.
10.15所有那些患各種疾病、陷在各種煩惱中、執著各種邪見或被業障所遮蔽的眾生，只要看到優婆夷希望，[F.367.b] 就會得到疾病的治癒，被遮蔽心靈的煩惱也得到解脫，遠離了他們的錯誤見解，所有的障礙大山都被摧毀了，進入了無障礙解脫的淨土，在那淨土中他們淨化了所有的善根，使得他們的根的萌芽生長，致力於一切智的大海，進入了陀羅尼力量之門的整個大海，面對了三昧之門的整個大海，開發了所有的願之門，生起了所有的行之門，淨化了所有功德成就之門，生起了廣大心的一切神通之道，以及能夠用無礙的身體任意往來。
10.16Then Sudhana, the head merchant’s son, entered the Samantavyūha Park, looked around at everything, and saw the upāsikā Āśā seated on a magnificent throne. He approached the upāsikā Āśā and, having reached her, bowed his head to the feet of the upāsikā Āśā. He circumambulated her, keeping her to his right, many hundreds of thousands of times and then said, “Āryā, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it. [F.368.a] Āryā, I have heard that you give instruction and teachings to bodhisattvas! I pray that you explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”
10.16善財童子進入了遍滿莊嚴園，四處觀察，見到優婆夷希望坐在一個莊嚴的寶座上。他走近優婆夷希望，到達她的跟前，將頭頂禮於優婆夷希望的腳下。他向右繞行她，繞行了許許多多百千次，然後說道：「聖者，我已經發起了追求無上正等菩提的願心，但我不知道菩薩應該如何修習菩薩行，應該以什麼方式來實踐它。聖者，我聽說您對菩薩們進行教導和開示！我恭請您為我說明菩薩應該如何修習菩薩行，應該如何實踐它！」
10.17The upāsikā Āśā said, “Noble one, I have attained the bodhisattva liberation called the banner of bliss without sorrow. Noble one, through its power it is beneficial to see me, it is beneficial to hear me, it is beneficial to honor me, it is beneficial to be in one place with me, and it is beneficial to remember me.
10.17優婆夷希望說：「賢聖，我已經成就了名為無憂幢幡的菩薩解脫。賢聖，通過它的力量，見到我是有益的，聽到我是有益的，恭敬我是有益的，與我在同一處是有益的，憶念我也是有益的。」
10.18“Noble one, when beings who have not developed the roots of merit, have not become pupils of a kalyāṇamitra, and have no intention to attain complete buddhahood look at me, I do not appear within their field of vision.
10.18「賢聖，當那些沒有培養善根、沒有成為善知識的弟子，以及沒有意願成就無上菩提的眾生看我時，我不會出現在他們的視野中。」
10.19“Noble one, merely through seeing me, beings become irreversible on the path to the highest, complete enlightenment.
10.19「賢聖，眾生僅僅通過見到我，就在無上正等菩提的道路上變成不退轉。」
10.20“Moreover, noble one, tathāgatas come from the east into my presence, and they sit on precious thrones and teach the Dharma. And just as they come from the east, they come in that way from the ten directions.
10.20「而且，賢聖啊，如來從東方來到我的面前，坐在珍寶之座上說法。就如同他們從東方來，他們也同樣地從十方而來。」
10.21“Therefore, noble one, I am never without the sight of the tathāgatas, I am never without the teaching of the Dharma, and I am never without the company of bodhisattvas.
10.21「因此，賢聖，我永遠看得到如來，永遠聞得到法的教導，永遠與菩薩相伴。」
10.22“Noble one, eighty-four hundred thousand quintillion beings who have the same level of conduct as me are present in this Samantavyūha Park. They are all irreversibly progressing to the highest, complete enlightenment. [F.368.b]
10.22「賢聖，八萬四千億那由他與我行門平正的眾生現在聚集在這個遍淨莊嚴園中。他們全都不退轉地趣向無上正等菩提。」
10.23“Noble one, all the other beings who are present here will also progress irreversibly to the highest, complete enlightenment and will be included within the irreversible saṅgha and have the same level of conduct as myself.”
10.23「賢聖啊，所有其他現在在這裡的眾生，也都會不退轉地趨向無上正等菩提，並被納入不退轉的僧伽之中，具有與我相同的行的平正。」
10.24Sudhana asked, “Āryā, how long have you had the aspiration to attain the highest, complete enlightenment?”
10.24善財問道：「聖者，您生起追求無上正等菩提的願已經有多久了？」
The upāsikā Āśā answered, “Noble one, I remember my past lives. There was the tathāgata arhat samyaksaṃbuddha named Dīpaṅkara. I took the vows of celibacy in the presence of that tathāgata. I made offerings to that tathāgata. I obtained the teaching of the Dharma from that tathāgata. Before him there was a tathāgata named Vimala . I entered homelessness within his teaching, and I also obtained his wheel of the Dharma. Before him there was a tathāgata named Ketu , and I propitiated him. Before him there was a tathāgata named Meruśrī. Before him there was a tathāgata named Padmagarbha . Before him there was a tathāgata named Vairocana. Before him there was a tathāgata named Samantacakṣu. Before him there was a tathāgata named Brahmaśuddha. Before him there was a tathāgata named Vajranābhi. Before him there was a tathāgata named Varuṇadeva.
優婆夷希望回答說，「賢聖啊，我憶念我的過去生。有一位如來阿羅漢正等覺佛，名叫燃燈佛。我在那位如來的面前受持梵行的願。我對那位如來供養。我從那位如來獲得了法的教誨。在他之前有一位名叫無垢佛的如來。我在他的教法中出家，我也從他獲得了法輪。在他之前有一位名叫旗佛的如來，我向他禮敬。在他之前有一位名叫須彌勝佛的如來。在他之前有一位名叫蓮花藏佛的如來。在他之前有一位名叫毘盧遮那佛的如來。在他之前有一位名叫普眼佛的如來。在他之前有一位名叫梵淨佛的如來。在他之前有一位名叫金剛臍佛的如來。在他之前有一位名叫水天佛的如來。」
10.25“Noble one, in that way I think of and remember the continuous sequence of one life after another, one kalpa after another, and the successions of one buddha after another, [F.369.a] remembering tathāgatas as numerous as the grains of sand in thirty-six Ganges Rivers, whom I served, propitiated, made offerings to, honored, and heard the Dharma from and within whose teaching I practiced the conduct of celibacy.
10.25「賢聖，我就這樣思念和憶起，一生接著一生，一劫接著一劫，一尊佛接著一尊佛的連續序列，我憶起如同三十六條恆河沙粒數量那麼多的如來，我都曾侍奉他們、恭敬他們、供養他們、尊崇他們，並從他們那裡聽聞佛法，在他們的教法中修習梵行。」
10.26“Noble one, the tathāgatas know how many tathāgatas beyond that I have honored.
10.26「賢聖啊，有多少位如來超越那些之外，我曾經恭敬禮敬過，這些如來的數量是連如來都知道的。」
“Noble one, the bodhisattvas are immeasurable because they fill the realm of phenomena through developing the aspiration for enlightenment for the first time.
「賢聖啊，菩薩是不可測量的，因為他們初次發起菩提心，充滿法界。」
10.27“Noble one, the bodhisattvas are immeasurable because through great compassion they enter into all worlds.
10.27「賢聖，菩薩不可計量，因為他們以大悲心進入到一切世界。」
“Noble one, the bodhisattvas are immeasurable because through great prayers they are based upon every level in the ten directions of the realm of phenomena.
「賢聖啊，菩薩是無量的，因為他們通過偉大的願力而以十方法界的每一個平正為基礎。」
10.28“Noble one, the bodhisattvas are immeasurable because through their great love they are spread among all beings.
10.28「賢聖啊，菩薩是無量的，因為透過他們的大愛心，他們遍佈於一切眾生之中。」
“Noble one, the bodhisattvas are immeasurable because through their bodhisattva conduct they include all kalpas in all realms.
「賢聖啊，菩薩是無量的，因為通過他們的菩薩行，他們包含了一切法界中的一切劫。」
10.29“Noble one, the bodhisattvas are immeasurable because through the power of samādhi they are irreversible on the bodhisattva path.
10.29「賢聖啊，菩薩是無量無邊的，因為通過禪定三昧的力量，他們在菩薩道上達到不退轉的境地。」
“Noble one, the bodhisattvas are immeasurable because through the power of retention they realize the way of retention that supports all beings.
「賢聖啊，菩薩是無量的，因為通過陀羅尼的力量，他們證悟了支持一切眾生的陀羅尼之道。」
10.30“Noble one, the bodhisattvas are immeasurable because through the power of the radiance of knowledge they realize and possess the way of the knowledge of the three times. [F.369.b]
10.30「賢聖啊，菩薩是無量的，因為透過知識光輝的力量，他們實現並具備了三世知識的道。」
“Noble one, the bodhisattvas are immeasurable because through the power of clairvoyance they accomplish wheels of nets of light in accordance with the thoughts and aspirations of beings in all realms.
「賢聖啊，菩薩是無量的，因為菩薩通過神通的力量，能夠按照一切界中眾生的思想和願望，成就光明網輪。」
10.31“Noble one, the bodhisattvas are immeasurable because through the power of discernment they can satisfy all beings by uttering just one word.
10.31「賢聖啊，菩薩無量，因為通過智慧的力量，他們只說一句話就能滿足一切眾生。」
“Noble one, the bodhisattvas are immeasurable because through the purity of their bodies they pervade all the buddha realms with their bodies.”
「賢聖，菩薩是無量的，因為透過他們身體的清淨，他們用身體遍滿一切佛剎。」
10.32Sudhana asked, “Āryā, at which twilight will you attain the highest, complete enlightenment of buddhahood?”
10.32善財問道：「聖者，您在何時會證得佛位的無上正等菩提？」
Āśā answered, “Noble one, it is like this: bodhisattvas do not develop the aspiration for enlightenment with the intention of guiding and ripening one being, or a hundred beings, or a thousand beings, or a hundred thousand beings, or ten million beings, or a thousand million beings, or ten thousand million beings, or a trillion beings; nor does a bodhisattva develop the aspiration for enlightenment for the sake of a hundred thousand quintillion beings.
希望答道：「賢聖啊，事情是這樣的：菩薩們不是為了引導和成熟一個眾生、或一百個眾生、或一千個眾生、或十萬個眾生、或千萬個眾生、或十億個眾生、或一百億個眾生、或一兆個眾生而發起菩提心；菩薩也不是為了十萬無邊阿僧祇眾生的緣故而發起菩提心。
10.33“A bodhisattva does not develop the aspiration for enlightenment for the sake of a kaṅkara of beings, or for the sake of a bimbara of beings, or for the sake of an agara of beings, or for the sake of a pravara of beings, or for the sake of a mapara of beings, or for the sake of an avara of beings, or for the sake of a tapara of beings, or for the sake of a sīma of beings, or for the sake of an anaupama of beings, or for the sake of a nena of beings, [F.370.a] or for the sake of an avaga of beings, or for the sake of a mṛgava of beings, or for the sake of a vināha of beings, or for the sake of a viraga of beings, or for the sake of an avagama of beings, or for the sake of a vigava of beings, or for the sake of a saṃkrama of beings, or for the sake of a visara of beings, or for the sake of a vibhaja of beings, or for the sake of a vijaṅga of beings, or for the sake of a visota of beings, or for the sake of a vivāha of beings, or for the sake of a vibhakta of beings, or for the sake of a vikhata of beings, or for the sake of a tulana of beings, or for the sake of an atula of beings, or for the sake of a varaṇa of beings, or for the sake of a vivaraṇa of beings, or for the sake of an avana of beings, or for the sake of a thavana of beings, or for the sake of a viparya of beings, or for the sake of a samarya of beings, or for the sake of a viturṇa of beings, or for the sake of a hetura of beings, or for the sake of a vicāra of beings, or for the sake of a visāra of beings, or for the sake of a vyatyasta of beings, or for the sake of an abhyudgata of beings, or for the sake of a viśiṣṭa of beings, or for the sake of a nivala of beings, or for the sake of a haribha of beings, or for the sake of a vikṣobha of beings, or for the sake of a halibha of beings, or for the sake of a harisa of beings, or for the sake of an aloka of beings, or for the sake of a dṛṣṭānta of beings, or for the sake of a hetuna of beings, or for the sake of a durbuda of beings, or for the sake of a haruṇa of beings, or for the sake of an ela of beings, or for the sake of a dumela of beings, or for the sake of a kṣemu of beings, or for the sake of an akṣayamukta of beings, [F.370.b] or for the sake of an elada of beings, or for the sake of a māluda of beings, or for the sake of a maṇḍumā of beings, or for the sake of a viṣamatā of beings, or for the sake of a samatā of beings, or for the sake of a visada of beings, or for the sake of a pramantā of beings, or for the sake of a pramātra of beings, or for the sake of an amātra of beings, or for the sake of a bhramātra of beings, or for the sake of a gamātra of beings, or for the sake of a namātra of beings, or for the sake of a hemātra of beings, or for the sake of a vimātra of beings, or for the sake of a paramātra of beings, or for the sake of a śivamātra of beings, or for the sake of an ela of beings, or for the sake of a vela of beings, or for the sake of a tela of beings, or for the sake of a śaila of beings, or for the sake of a gela of beings, or for the sake of a śila of beings, or for the sake of a śvela of beings, or for the sake of a nela of beings, or for the sake of a bhela of beings, or for the sake of a kela of beings, or for the sake of a sela of beings, or for the sake of a pela of beings, or for the sake of ten septenquinquagintillion beings, or for the sake of a hela of beings, or for the sake of a mela of beings, or for the sake of a saraḍa of beings, or for the sake of a māruta of beings, or for the sake of a meruda of beings, or for the sake of a kheluda of beings, or for the sake of a māluda of beings, or for the sake of a samula of beings, or for the sake of an ayava of beings, or for the sake of a kamala of beings, or for the sake of a magava of beings, or for the sake of an atara of beings, or for the sake of a heluya of beings, or for the sake of a veluva of beings, or for the sake of a kajāva of beings, [F.371.a] or for the sake of a havava of beings, or for the sake of a havala of beings, or for the sake of a vivara of beings, or for the sake of a bimba of beings, or for the sake of a caraṇa of beings, or for the sake of a carama of beings, or for the sake of a parava of beings, or for the sake of a dhavara of beings, or for the sake of a dhamana of beings, or for the sake of a pramada of beings, or for the sake of a nigama of beings, or for the sake of an upavarta of beings, or for the sake of a nirdeśa of beings, or for the sake of an akṣaya of beings, or for the sake of a saṃbhūta of beings, or for the sake of an amama of beings, or for the sake of an avada of beings, or for the sake of an utpala of beings, or for the sake of a padma of beings, or for the sake of a saṃkhya of beings, or for the sake of a gati of beings, or for the sake of an upagama of beings, or for the sake of an aupamya of beings, or for the sake of an asaṃkhyeya of beings, or for the sake of an asaṃkhyeyaparivarta of beings, or for the sake of an aparimāṇa of beings, or for the sake of an aparimāṇaparivarta of beings, or for the sake of an aparyanta of beings, or for the sake of an aparyantaparivarta of beings, or for the sake of an asamanta of beings, or for the sake of asamantaparivarta of beings, or for the sake of an agaṇeya of beings, or for the sake of an agaṇeyaparivarta of beings, [F.371.b] or for the sake of an atulya of beings, or for the sake of an atulyaparivarta of beings, or for the sake of an acintya of beings, or for the sake of an acintyaparivarta of beings, or for the sake of an aparyanta of beings, or for the sake of an aparyantaparivarta of beings, or for the sake of an amāpya of beings, or for the sake of an amāpyaparivarta of beings, or for the sake of an anabhilāpya of beings, or for the sake of an anabhilāpyaparivarta of beings, or for the sake of an anabhilāpyānabhilāpya of beings, or for the sake of an anabhilāpyānabhilāpyaparivarta of beings.
10.33「菩薩不是為了一個迦尼迦的眾生而發菩提心，也不是為了一個頻婆羅的眾生而發菩提心，也不是為了一個阿伽羅的眾生而發菩提心，也不是為了一個波羅婆羅的眾生而發菩提心，也不是為了一個摩波羅的眾生而發菩提心，也不是為了一個阿波羅的眾生而發菩提心，也不是為了一個他波羅的眾生而發菩提心，也不是為了一個西摩的眾生而發菩提心，也不是為了一個阿那烏摩的眾生而發菩提心，也不是為了一個涅那的眾生而發菩提心，也不是為了一個阿婆伽的眾生而發菩提心，也不是為了一個牟尼迦婆的眾生而發菩提心，也不是為了一個毘那訶的眾生而發菩提心，也不是為了一個毘羅伽的眾生而發菩提心，也不是為了一個阿婆伽摩的眾生而發菩提心，也不是為了一個毘伽婆的眾生而發菩提心，也不是為了一個三刹羅摩的眾生而發菩提心，也不是為了一個毘舍羅的眾生而發菩提心，也不是為了一個毘跋闍的眾生而發菩提心，也不是為了一個毘闍尼迦的眾生而發菩提心，也不是為了一個毘舍怛的眾生而發菩提心，也不是為了一個毘婆訶的眾生而發菩提心，也不是為了一個毘跋喝多的眾生而發菩提心，也不是為了一個圖羅那的眾生而發菩提心，也不是為了一個阿圖羅的眾生而發菩提心，也不是為了一個波羅那的眾生而發菩提心，也不是為了一個毘波羅那的眾生而發菩提心，也不是為了一個阿婆那的眾生而發菩提心，也不是為了一個他婆那的眾生而發菩提心，也不是為了一個毘波爾耶的眾生而發菩提心，也不是為了一個薩摩爾耶的眾生而發菩提心，也不是為了一個毘圖爾那的眾生而發菩提心，也不是為了一個訶圖羅的眾生而發菩提心，也不是為了一個毘遮羅的眾生而發菩提心，也不是為了一個毘舍羅的眾生而發菩提心，也不是為了一個毘亞他舍多的眾生而發菩提心，也不是為了一個超越的眾生而發菩提心，也不是為了一個毘細舍迦的眾生而發菩提心，也不是為了一個尼婆羅的眾生而發菩提心，也不是為了一個訶梨跋訶的眾生而發菩提心，也不是為了一個毘克舍波的眾生而發菩提心，也不是為了一個訶梨跋訶的眾生而發菩提心，也不是為了一個訶梨舍的眾生而發菩提心，也不是為了一個阿羅迦的眾生而發菩提心，也不是為了一個德利舍多那的眾生而發菩提心，也不是為了一個訶圖那的眾生而發菩提心，也不是為了一個杜爾布多的眾生而發菩提心，也不是為了一個訶魯那的眾生而發菩提心，也不是為了一個愛羅的眾生而發菩提心，也不是為了一個杜梅羅的眾生而發菩提心，也不是為了一個克舍牟的眾生而發菩提心，也不是為了一個阿克舍耶牟克多的眾生而發菩提心，也不是為了一個愛羅多的眾生而發菩提心，也不是為了一個摩盧多的眾生而發菩提心，也不是為了一個摩努都摩的眾生而發菩提心，也不是為了一個毘薩摩多的眾生而發菩提心，也不是為了一個薩摩多的眾生而發菩提心，也不是為了一個毘舍多的眾生而發菩提心，也不是為了一個普羅摩他的眾生而發菩提心，也不是為了一個普羅摩多羅的眾生而發菩提心，也不是為了一個阿摩多羅的眾生而發菩提心，也不是為了一個婆羅摩多羅的眾生而發菩提心，也不是為了一個伽摩多羅的眾生而發菩提心，也不是為了一個那摩多羅的眾生而發菩提心，也不是為了一個訶摩多羅的眾生而發菩提心，也不是為了一個毘摩多羅的眾生而發菩提心，也不是為了一個波羅摩多羅的眾生而發菩提心，也不是為了一個濕婆摩多羅的眾生而發菩提心，也不是為了一個愛羅的眾生而發菩提心，也不是為了一個韋羅的眾生而發菩提心，也不是為了一個帝羅的眾生而發菩提心，也不是為了一個捨羅的眾生而發菩提心，也不是為了一個訶羅的眾生而發菩提心，也不是為了一個捨羅的眾生而發菩提心，也不是為了一個舍韋羅的眾生而發菩提心，也不是為了一個涅羅的眾生而發菩提心，也不是為了一個跋訶羅的眾生而發菩提心，也不是為了一個訶羅的眾生而發菩提心，也不是為了一個舍羅的眾生而發菩提心，也不是為了一個波羅的眾生而發菩提心，也不是為了十個五十六秭的眾生而發菩提心，也不是為了一個訶羅的眾生而發菩提心，也不是為了一個摩羅的眾生而發菩提心，也不是為了一個舍羅荼的眾生而發菩提心，也不是為了一個摩羅圖多的眾生而發菩提心，也不是為了一個梅魯多的眾生而發菩提心，也不是為了一個乾訶魯多的眾生而發菩提心，也不是為了一個摩盧多的眾生而發菩提心，也不是為了一個薩牟羅的眾生而發菩提心，也不是為了一個阿耶婆的眾生而發菩提心，也不是為了一個迦摩羅的眾生而發菩提心，也不是為了一個摩伽婆的眾生而發菩提心，也不是為了一個阿多羅的眾生而發菩提心，也不是為了一個訶嚧耶的眾生而發菩提心，也不是為了一個韋嚧婆的眾生而發菩提心，也不是為了一個迦闍婆的眾生而發菩提心，也不是為了一個訶婆婆的眾生而發菩提心，也不是為了一個訶婆羅的眾生而發菩提心，也不是為了一個毘婆羅的眾生而發菩提心，也不是為了一個頻婆的眾生而發菩提心，也不是為了一個遮羅那的眾生而發菩提心，也不是為了一個遮羅摩的眾生而發菩提心，也不是為了一個波羅婆的眾生而發菩提心，也不是為了一個馱婆羅的眾生而發菩提心，也不是為了一個馱摩那的眾生而發菩提心，也不是為了一個普羅摩多的眾生而發菩提心，也不是為了一個尼伽摩的眾生而發菩提心，也不是為了一個烏波婆爾多的眾生而發菩提心，也不是為了一個尼爾陀舍的眾生而發菩提心，也不是為了一個阿克舍耶的眾生而發菩提心，也不是為了一個三跋布多的眾生而發菩提心，也不是為了一個阿摩摩的眾生而發菩提心，也不是為了一個阿婆多的眾生而發菩提心，也不是為了一個烏圖跋羅的眾生而發菩提心，也不是為了一個蓮花的眾生而發菩提心，也不是為了一個三刹耶的眾生而發菩提心，也不是為了一個伽多的眾生而發菩提心，也不是為了一個烏波伽摩的眾生而發菩提心，也不是為了一個阿烏波摩耶的眾生而發菩提心，也不是為了一個無數的眾生而發菩提心，也不是為了無數轉的眾生而發菩提心，也不是為了一個無量的眾生而發菩提心，也不是為了無量轉的眾生而發菩提心，也不是為了一個無邊的眾生而發菩提心，也不是為了無邊轉的眾生而發菩提心，也不是為了一個無邊的眾生而發菩提心，也不是為了無邊轉的眾生而發菩提心，也不是為了一個不可計的眾生而發菩提心，也不是為了不可計轉的眾生而發菩提心，也不是為了一個無比的眾生而發菩提心，也不是為了無比轉的眾生而發菩提心，也不是為了一個不思議的眾生而發菩提心，也不是為了不思議轉的眾生而發菩提心，也不是為了一個無邊的眾生而發菩提心，也不是為了無邊轉的眾生而發菩提心，也不是為了一個無可得的眾生而發菩提心，也不是為了無可得轉的眾生而發菩提心，也不是為了一個無言說的眾生而發菩提心，也不是為了無言說轉的眾生而發菩提心，也不是為了一個不可說不可說的眾生而發菩提心，也不是為了不可說不可說轉的眾生而發菩提心。」
10.34“The bodhisattvas do not develop the aspiration for enlightenment for the sake of the beings in one world realm, and so on, up to an anabhilāpyānabhilāpyaparivarta of world realms.
10.34「菩薩不為一個世界中的眾生，以及乃至不可說不可說轉個世界中的眾生而發菩提心。」
10.35“The bodhisattvas do not develop the aspiration for enlightenment for the sake of beings in world realms as numerous as the atoms in a four-continent world realm, or for the sake of beings in world realms as numerous as the atoms in a thousand such world realms, or for the sake of beings in world realms as numerous as the atoms in a million such world realms, or for the sake of beings in world realms as numerous as the atoms in a billion such world realms, or for the sake of beings in world realms as numerous as the atoms in an anabhilāpyānabhilāpyaparivarta of billion-world great universes. The bodhisattvas do not develop the aspiration for enlightenment in order to guide and ripen that number of beings. [F.372.a]
10.35「菩薩不是為了引導和成熟四大洲世界中如微塵數量那麼多的世界裡的眾生而發菩提心，也不是為了引導和成熟一千個這樣世界中如微塵數量那麼多的世界裡的眾生而發菩提心，也不是為了引導和成熟一百萬個這樣世界中如微塵數量那麼多的世界裡的眾生而發菩提心，也不是為了引導和成熟十億個這樣世界中如微塵數量那麼多的世界裡的眾生而發菩提心，也不是為了引導和成熟不可說不可說轉十億世界大宇宙中如微塵數量那麼多的世界裡的眾生而發菩提心。菩薩不是為了引導和成熟那麼數量的眾生而發菩提心。
10.36“The bodhisattvas develop the aspiration for enlightenment in order to guide and ripen the beings throughout the entirety of all world realms without exception or remainder.
10.36「菩薩為了引導和成熟遍佈於一切世界中毫無例外、毫無遺漏的眾生，而發起菩提心。」
10.37“The bodhisattvas do not develop the aspiration for enlightenment in order to serve, propitiate, make offerings to, and honor one buddha, or to serve, propitiate, make offerings to, and honor ten buddhas, and so on up to the bodhisattvas do not develop the aspiration for enlightenment in order to serve, propitiate, make offerings to, and honor buddhas as numerous as the atoms in an anabhilāpyānabhilāpyaparivarta of world realms.
10.37「菩薩不為了供養、恭敬一尊佛而發菩提心，也不為了供養、恭敬十尊佛而發菩提心，乃至菩薩不為了供養、恭敬數量如同不可說不可說轉世界中微塵數般多的佛而發菩提心。」
10.38“The bodhisattvas do not develop the aspiration for enlightenment in order to serve, propitiate, make offerings to, and honor the succession of buddhas within one world realm and so on up to the bodhisattvas do not develop the aspiration for enlightenment in order to serve, propitiate, make offerings to, and honor the succession of buddhas within world realms as numerous as the atoms in an anabhilāpyānabhilāpyaparivarta of world realms.
10.38「菩薩不為了侍奉、親近、供養和尊敬一個世界中的佛的相續而發菩提心，乃至菩薩不為了侍奉、親近、供養和尊敬不可說不可說轉個世界中的佛的相續而發菩提心。」
10.39“The bodhisattvas do not develop the aspiration for enlightenment in order to purify one buddha realm and so on up to the bodhisattvas do not develop the aspiration for enlightenment in order to purify buddha realms as numerous as the atoms in an anabhilāpyānabhilāpyaparivarta of world realms.
10.39「菩薩不為了淨化一個佛剎而發起菩提心，乃至菩薩不為了淨化數量如同不可說不可說轉世界中微塵那麼多的佛剎而發起菩提心。」
10.40“The bodhisattvas do not develop the aspiration for enlightenment in order to hold the teachings of one tathāgata [F.372.b] and so on up to the bodhisattvas do not develop the aspiration for enlightenment in order to hold the teachings of tathāgatas as numerous as the atoms in an anabhilāpyānabhilāpyaparivarta of world realms.
10.40「菩薩不為了受持一位如來的教法而發菩提心，乃至菩薩不為了受持如同不可說不可說轉世界微塵數那麼多的如來的教法而發菩提心。」
10.41“The bodhisattvas do not develop the aspiration for enlightenment in order to comprehend the different prayers established by one buddha and so on up to the bodhisattvas do not develop the aspiration for enlightenment in order to comprehend the different prayers established by buddhas as numerous as the atoms in an anabhilāpyānabhilāpyaparivarta of world realms.
10.41「菩薩不為了理解由一尊佛所建立的種種願，乃至菩薩不為了理解由數量如同不可說不可說轉世界中微塵般眾多的佛所建立的種種願而發起菩提心。」
10.42“The bodhisattvas do not develop the aspiration for enlightenment in order to enter the displays of one buddha realm and so on up to the bodhisattvas do not develop the aspiration for enlightenment in order to enter the displays of buddha realms as numerous as the atoms in an anabhilāpyānabhilāpyaparivarta of world realms.
10.42「菩薩不為了要進入一個佛國土的莊嚴而發起菩提心，乃至菩薩不為了要進入數量如同不可說不可說轉世界中微塵般眾多的佛國土的莊嚴而發起菩提心。」
10.43“The bodhisattvas do not develop the aspiration for enlightenment in order to enter the circle of followers of one buddha and so on up to the bodhisattvas do not develop the aspiration for enlightenment in order to enter the circle of followers of buddhas as numerous as the atoms an anabhilāpyānabhilāpyaparivarta of world realms.
10.43「菩薩不為了進入一位佛的眷屬，而發菩提心，以及乃至菩薩不為了進入眾多如不可說不可說轉世界的微塵數那麼多的佛的眷屬，而發菩提心。」
10.44“The bodhisattvas do not develop the aspiration for enlightenment in order to possess the Dharma wheel of one tathāgata [F.373.a] and so on up to the bodhisattvas do not develop the aspiration for enlightenment in order to possess the Dharma wheel of tathāgatas as numerous as the atoms in an anabhilāpyānabhilāpyaparivarta of world realms.
10.44「菩薩不為了掌握一個如來的法輪而發起菩提心，乃至菩薩不為了掌握數量如不可說不可說轉世界中微塵般眾多的如來的法輪而發起菩提心。」
10.45“The bodhisattvas do not develop the aspiration for enlightenment in order to comprehend the ocean of the mind of one being and so on up to the bodhisattvas do not develop the aspiration for enlightenment in order to comprehend the oceans of the minds of beings as numerous as the atoms in an anabhilāpyānabhilāpyaparivarta of world realms.
10.45「菩薩不為了解悟一個眾生的心海而發菩提心，乃至菩薩不為了解悟多達不可說不可說轉世界中的微塵數那樣眾多的眾生的心海而發菩提心。」
10.46“The bodhisattvas do not develop the aspiration for enlightenment in order to know the wheel of faculties of one being and so on up to the bodhisattvas do not develop the aspiration for enlightenment in order to know the wheels of faculties of beings as numerous as the atoms in an anabhilāpyānabhilāpyaparivarta of world realms.
10.46「菩薩不為了認識一個眾生的根輪而發菩提心，乃至菩薩不為了認識不可說不可說轉世界中如同微塵一樣多數的眾生的根輪而發菩提心。」
10.47“The bodhisattvas do not develop the aspiration for enlightenment in order to know the ocean of faculties of one being and so on up to the bodhisattvas do not develop the aspiration for enlightenment in order to know the ocean of faculties of beings as numerous as the atoms in an anabhilāpyānabhilāpyaparivarta of world realms.
10.47「菩薩不為了解知一個眾生的根海而發菩提心，如是乃至菩薩不為了解知眾生的根海，其眾生數量如同不可說不可說轉世界中的微塵那樣眾多而發菩提心。」
10.48“The bodhisattvas do not develop the aspiration for enlightenment in order to enter the succession of kalpas in one world realm and so on up to the bodhisattvas do not develop the aspiration for enlightenment in order to enter the succession of kalpas in world realms as numerous as the atoms in an anabhilāpyānabhilāpyaparivarta of world realms.
10.48「菩薩不為了解一個世界中劫的相續而發起菩提心，如此乃至菩薩不為了解不可說不可說轉個世界中微塵數那麼多的世界中劫的相續而發起菩提心。」
10.49“The bodhisattvas do not develop the aspiration for enlightenment in order to enter an investigation of the propensities for conduct of beings in one world realm [F.373.b] and so on up to the bodhisattvas do not develop the aspiration for enlightenment in order to enter an investigation of the propensities for conduct of beings in world realms as numerous as the atoms in an anabhilāpyānabhilāpyaparivarta of world realms.
10.49菩薩不是為了進入對一個世界中眾生的行為習氣的調查，而發展菩提心，直到菩薩不是為了進入對數量如同不可說不可說轉世界中微塵般眾多的世界中眾生的行為習氣的調查，而發展菩提心。
10.50“The bodhisattvas do not develop the aspiration for enlightenment in order to comprehend the entire ocean of kleśas of all beings within one world realm and so on up to the bodhisattvas do not develop the aspiration for enlightenment in order to comprehend the entire ocean of kleśas of all beings within world realms as numerous as the atoms in an anabhilāpyānabhilāpyaparivarta of world realms.
10.50菩薩不為了解悟一個世界中所有眾生的煩惱大海而發菩提心，以此類推，直到菩薩不為了解悟數量如不可說不可說轉世界中微塵數那麼多的世界中所有眾生的煩惱大海而發菩提心。
10.51“The bodhisattvas do not develop the aspiration for enlightenment in order to comprehend the entire ocean of the karma of all beings within one world realm and so on up to the bodhisattvas do not develop the aspiration for enlightenment in order to comprehend the entire ocean of the karma of all beings within world realms as numerous as the atoms in an anabhilāpyānabhilāpyaparivarta of world realms.
10.51「菩薩不為了領受菩提心而去理解一個世界中所有眾生的業的整個大海，乃至菩薩不為了領受菩提心而去理解如不可說不可說轉世界的微塵數那樣多的世界中所有眾生的業的整個大海。」
10.52“The bodhisattvas do not develop the aspiration for enlightenment in order to comprehend the entire ocean of the conduct of all beings within one world realm and so on up to the bodhisattvas do not develop the aspiration for enlightenment in order to comprehend the entire ocean of the conduct of all beings within world realms as numerous as the atoms in an anabhilāpyānabhilāpyaparivarta of world realms. [F.374.a]
10.52「菩薩不是為了理解單一世界中所有眾生行為的整個海洋而發起菩提心，以此類推，直到菩薩不是為了理解數量如同不可說不可說轉世界中微塵般眾多的世界中所有眾生行為的整個海洋而發起菩提心。」
10.53“The bodhisattvas develop the aspiration for enlightenment in order to guide and ripen the beings throughout the entirety of all world realms without exception or remainder.
10.53「菩薩為了在所有世界中，毫無例外、毫無遺漏地引導和成熟一切眾生，而發起菩提心。」
10.54“The bodhisattvas develop the aspiration for enlightenment in order to serve, propitiate, make offerings to, and honor all buddhas without remainder.
10.54「菩薩為了供養、恭敬、禮拜並尊重所有的佛而發起菩提心，無有遺餘。」
“The bodhisattvas make the prayer to serve, propitiate, make offerings to, and honor the succession of buddhas within all world realms without remainder.
「菩薩發願供養、恭敬、禮拜並尊敬遍佈所有世界中無有遺餘的佛陀。」
10.55“The bodhisattvas have the firm intention to purify all buddha realms without remainder.
10.55「菩薩們擁有堅定的願力，要淨化一切佛剎，無有遺餘。」
“The bodhisattvas are dedicated to holding the teachings of all tathāgatas without remainder.
「菩薩致力於持守一切如來的教法，無有遺漏。」
10.56“The bodhisattvas have the strength of mind to comprehend the different prayers established by all buddhas without remainder.
10.56「菩薩們具有心力，能夠理解一切佛所建立的各種願無有遺餘。」
“The bodhisattvas are resolved to enter the displays of the qualities of all buddha realms without remainder.
「菩薩們決心進入所有佛國土的功德莊嚴而無有遺漏。」
10.57“The bodhisattvas develop aspiration in order to enter the circle of followers of all buddhas without remainder.
10.57「菩薩發願進入一切佛的眷屬，無所遺餘。」
“The bodhisattvas pray to comprehend the oceans of the minds of all beings without remainder.
「菩薩發願理解一切眾生心海無有遺餘。」
10.58“The bodhisattvas long to comprehend the wheels of faculties of all beings without remainder. [F.374.b]
10.58「菩薩渴望完全理解所有眾生的根的輪轉而不遺餘。」
“The bodhisattvas are enthused to comprehend the oceans of faculties of all beings without remainder.
「菩薩們熱切希望無餘地領悟一切眾生的根的大海。」
10.59“The bodhisattvas aspire to comprehend the succession of kalpas in all world realms without remainder.
10.59「菩薩發願要完全理解一切世界中劫的延續無有剩餘。」
“The bodhisattvas have the determination to eradicate the ocean of kleśas of all beings without remainder.
「菩薩具有決心要徹底消除一切眾生的煩惱之海。」
10.60“The bodhisattvas have the rising of the sun of great knowledge in order to dry up the ocean of the karma and kleśas of all beings without remainder.
10.60「菩薩升起偉大知識的太陽，為了要乾竭一切眾生無餘的業和煩惱之海。」
“The bodhisattvas develop the radiance of wisdom in order to know the conduct of all beings without remainder.
「菩薩們展現智慧的光輝，以便了知一切眾生的行為而無遺漏。」
10.61“The bodhisattvas gather the clouds of great compassion in order to end the mass of suffering of all beings without remainder.
10.61「菩薩聚集大悲心的雲霞，為了要消除一切眾生的苦難而無有遺餘。」
“Noble one, in brief, the bodhisattvas accomplish these and millions of countless other ways and gateways of bodhisattva conduct.
「賢聖，菩薩簡略地成就這些以及無數百萬其他的菩薩行方式與門徑。」
10.62“Moreover, noble one, bodhisattva conduct is the acquisition of all Dharmas in order to realize wisdom. Bodhisattva conduct is the acquisition of all realms in order to accomplish their purification.
10.62「而且，賢聖，菩薩行是為了證悟智慧而獲得一切法。菩薩行是為了成就清淨而獲得一切界。」
10.63“Therefore, noble one, may my prayers reach their conclusion only when the realm of desire has been completely purified. May my prayers reach their conclusion only when the world realms are purified. May my prayers reach their conclusion only when their connection with the predispositions and propensities for the kleśas of all beings have come to an end.” [F.375.a]
10.63「因此，賢聖，願我的願直到欲界完全清淨才得圓滿。願我的願直到世界得到清淨才得圓滿。願我的願直到一切眾生與煩惱的種子和習氣的連繫終止才得圓滿。」
10.64Sudhana asked, “Āryā, what is the name of this liberation?”
10.64善財問道：「聖者，這個解脫叫什麼名字？」
Āśā replied, “Noble one, this liberation is called the banner of bliss without sorrow.
希望回答說：「賢聖啊，這個解脫叫做無憂幢幡。
10.65“Noble one, I know only this bodhisattva liberation. How could I know or describe the qualities of the conduct of bodhisattvas who have minds like an ocean because they have received all the Buddhadharma, who are like Mount Meru because of their firm commitment, who are like beautiful kings of healing because they free all beings from the illness of the kleśas, who are like the sun because they dispel the darkness of ignorance for all beings, who have minds that are like the earth because they support the aspirations of all beings, who are like the air because they benefit all beings, who are like lamps because they bring the light of knowledge to all beings, who are like clouds because they send down with peaceful sounds a rain of the Buddhadharma, who are like the moon because they emit a network of light rays of merit, and who are like Śakra because they are dedicated to the protection of all beings? How could I speak of their inconceivable bodhisattva training? How could I teach the forms of their bodhisattva prayers?
10.65「聖者啊，我只知道這個菩薩解脫。怎麼能了知或描述那些菩薩的行呢？他們的心就像大海一樣，因為他們已經接受了一切佛法；他們就像須彌山一樣，因為他們的誓願堅定；他們就像美麗的治療之王一樣，因為他們將一切眾生從煩惱的病痛中解脫出來；他們就像太陽一樣，因為他們為一切眾生驅散無明的黑暗；他們的心就像大地一樣，因為他們支持著一切眾生的願；他們就像空氣一樣，因為他們利益一切眾生；他們就像燈一樣，因為他們為一切眾生帶來知識之光；他們就像雲一樣，因為他們發出和平的聲音，降下佛法之雨；他們就像月亮一樣，因為他們放射出福德的光線網；他們就像帝釋天一樣，因為他們致力於保護一切眾生。我怎麼能夠說出他們不可思議的菩薩道呢？我怎麼能夠教導他們菩薩願的形式呢？」
10.66“Depart, noble one. In this southern region, in this Samudravetāḍī, there is a land called Nālayu. There dwells a ṛṣi by the name of Bhīṣmottaranirghoṣa.
10.66"出發吧，賢聖。在這南方，在海岸城中，有一個叫南方的地方。那裡住著一位仙人，名叫無畏雷聲。
“Go to him and ask him. [F.375.b] Noble one, he will teach you the bodhisattva conduct.”
「你去向他請教。尊者啊，他會為你開示菩薩行。」
10.67Then Sudhana, the head merchant’s son, bowed his head to the feet of the upāsikā Āśā and circumambulated the upāsikā Āśā, keeping her to his right, a hundred thousand times. Looking back again and again, bowing, his face covered with tears, thinking of the rarity of the highest enlightenment, thinking of the rarity of being able to honor a kalyāṇamitra, thinking of the rarity of meeting a superior being, thinking of the rarity of attaining the faculties of a bodhisattva, thinking of the rarity of attaining the pure motivation of a bodhisattva, thinking of the rarity of meeting suitable companions, thinking of the rarity of having in mind the true aspiration for enlightenment, thinking of the rarity of practicing the teaching of the unequaled Dharma, thinking of the rarity of the practice of an unwavering and stainless mind, and thinking of the rarity of the light of the Dharma that creates the power of omniscience, he departed from the presence of the upāsikā Āśā.
10.67善財商人之子，頂禮優婆夷希望的雙足，繞行優婆夷希望一百千次，保持她在右邊。他一次又一次地回頭，不斷禮拜，淚流滿面，思惟成佛的稀有難得，思惟能夠恭敬善知識的稀有難得，思惟遇見殊勝賢聖的稀有難得，思惟獲得菩薩根的稀有難得，思惟獲得菩薩淨心的稀有難得，思惟遇見相應同伴的稀有難得，思惟心中具有真實菩提心的稀有難得，思惟修習無上法的教導的稀有難得，思惟修習不動搖無垢心的稀有難得，以及思惟產生一切智力量的法燈的稀有難得，然後離開了優婆夷希望的住處。