[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [佛說仁王般若波羅蜜經](https://indike.org/pramana/in.bauddha.taisho.245) › 1.30 # 佛說仁王般若波羅蜜經 1.30 佛說仁王般若波羅蜜經 1.30 - **Language:** Classical Chinese ### [1.30](https://indike.org/pramana/in.bauddha.taisho.245.1.30) 「世尊導師金剛體，心行寂滅轉法輪， 八辯洪音為眾說，時眾得道百億萬。 時六天人出家道，成比丘眾菩薩行， 五忍功德妙法門，十四正士能諦了， 三賢十聖忍中行，唯佛一人能盡原， 佛眾法海三寶藏，無量功德攝在中。 十善菩薩發大心，長別三界苦輪海， 中下品善粟散王，上品十善鐵輪王， 習種銅輪二天下，銀輪三天性種性， 道種堅德轉輪王，七寶金光四天下。 伏忍聖胎三十人，十信十止十堅心， 三世諸佛於中行，無不由此伏忍生。 一切菩薩行本原，是故發心信心難， 若得信心必不退，進入無生初地道， 教化眾生覺中行，是名菩薩初發心。 善覺菩薩四天王，雙照二諦平等道， 權化眾生遊百國，始登一乘無相道。 入理般若名為住，住生德行名為地， 初住一心足德行，於第一義而不動。 離達開士忉利王，現形六道千國土， 無緣無相第三諦，無無無生無二照。 明慧空照炎天王，應形萬國導群生， 忍心無二三諦中，出有入無變化生。 善覺離明三道人，能滅三界色煩惱， 還觀三界身口色，法性第一無遺照。 炎慧妙光大精進，兜率天王遊億國， 實智緣寂方便道，達無生照空有了。 勝慧三諦自達明，化樂天王百億國， 空空諦觀無二相，變化六道入無間。 法現開士自在王，無二無照達理空， 三諦現前大智光，照千億土教一切。 焰勝法現無相定，能洗三界迷心惑， 空慧寂然無緣觀，還觀心空無量報。 遠達無生初禪王，常萬億土教眾生， 未度報身一生在，進入等觀法流地。 始入無緣金剛忍，三界報形永不受， 觀第三義無二照，二十一生空寂行。 三界愛習順道定，遠達正士獨諦了， 等觀菩薩二禪王，變生法身無量光。 入百恒土化一切，圓照三世恒劫事， 返照樂虛無盡原，於第三諦常寂然。 慧光開士三禪王，能於千恒一時現， 常在無為空寂行，恒沙佛藏一念了。 灌頂菩薩四禪王，於億恒土化群生， 始入金剛一切了，二十九生永已度。 寂滅忍中下忍觀，一轉妙覺常湛然， 等慧灌頂三品士，除前餘習無明緣。 無明習相故煩惱，二諦理窮一切盡， 圓智無相三界王，三十生盡等大覺。 大寂無為金剛藏，一切報盡無極悲， 第一義諦常安隱，窮原盡性妙智存。 三賢十聖住果報，唯佛一人居淨土， 一切眾生暫住報，登金剛原居淨土。 如來三業德無極，我今月光禮三寶， 法王無上人中樹，覆蓋大眾無量光。 口常說法非無義，心智寂滅無緣照， 人中師子為眾說，大眾歡喜散金華。 百億萬土六大動，含生之類受妙報， 天尊快說十四王，是故我今略歎佛。」 > "The World-Honoured One, the Guide, has a vajra body; / With mental activities extinguished in quiescence, he turns the wheel of the Dharma. / With the eight eloquence-faculties and a vast voice he speaks for the assembly; / At that time hundreds of millions and billions of the assembly attained the path. > At that time beings of the six heavens entered the monastic path, / Becoming assemblies of monks practicing the bodhisattva conduct. / The wondrous dharma door of the merits of the five patiences / The fourteen true persons can clearly understand. > The three worthy stages and ten noble ones practice within these patiences; / Only the Buddha alone can completely exhaust their source. / The ocean of the Buddha's assembly and the Dharma is the treasury of the Three Jewels; / Immeasurable merits are gathered within it. > Bodhisattvas of the ten wholesome deeds give rise to the great mind, / Departing forever from the ocean of the wheel of suffering in the three realms. / Middling and lower grades of wholesomeness become kings scattered like millet; / Superior grade of the ten wholesome deeds becomes an iron wheel-turning king; > The practice disposition is a copper wheel over two continents; / A silver wheel over three heavens is the nature disposition; / The path disposition is a wheel-turning king of firm virtue, / With seven treasures and golden radiance over the four continents. > The thirty persons of the noble embryo of subduing patience: / The ten faiths, the ten mindfulnesses, and the ten firm minds. / The buddhas of the three times practice within them; / None do not arise from this subduing patience. > It is the primal source of all bodhisattva practices; / Therefore generating the mind and having faith is difficult. / If one attains faith, one will surely not regress, / Entering the path of the first stage of non-arising. > Teaching and converting sentient beings, practicing within awakening: / This is called the bodhisattva's initial aspiration. / The Good-Awakening Bodhisattva, king of the four heavens, / Dually illumines the equal path of the two truths, > Expediently converting sentient beings, roaming through a hundred lands, / First ascending the signless path of the One Vehicle. / Prajñā entering principle is called abiding; / Abiding to generate virtuous practices is called a stage. > At the first abiding, a single mind is complete with virtuous practices, / Unmoving regarding the highest meaning. / The Departing-and-Penetrating Great Being, king of the Trāyastriṃśa Heaven, / Manifests form in the six destinies across a thousand lands; > Conditionless and signless is the third truth, / Illuminating non-non-existence, non-arising, and non-duality. / Luminous Wisdom emptily illuminates as king of the Yāma Heaven, / Manifesting form in ten thousand lands to guide living beings; > The patient mind is non-dual within the three truths, / Emerging from existence and entering non-existence to produce transformations. / These three men of the path—Good Awakening, Departing, and Luminous— / Can extinguish the afflictions of form in the three realms; > Reflecting back upon the form of body and speech in the three realms, / Dharmatā is supreme, illumining without remainder. / Blazing Wisdom, wondrously luminous, with great vigorous progression, / As king of the Tuṣita Heaven roams across a hundred million lands; > True wisdom whose objects are quiescent is the path of expedient means, / Penetrating non-arising, clearly understanding emptiness and existence. / Superior Wisdom naturally understands and illuminates the three truths, / As king of the Nirmāṇarati Heaven across ten billion lands; > Clearly observing empty emptiness, without dual signs, / Transforming across the six destinies, entering the Avīci. / Dharma-Manifesting Great Being, King of Mastery, / Free of duality and free of illumination, penetrates the emptiness of principle; > The three truths present before him, with light of great wisdom, / Illumining a hundred billion lands to teach all. / Blazing, Superior, and Dharma-Manifesting, in signless concentration, / Can wash away the delusions of the confused mind in the three realms; > With empty wisdom quiescent in conditionless observation, / They reflect back upon the mind's emptiness and immeasurable retributions. / Far-Reaching and Penetrating, king of the first dhyāna in non-arising, / Constantly in trillions of lands teaches sentient beings; > Not yet having crossed beyond the retribution body, one life remains; / They enter the stage of equal observation of the Dharma-stream. / First entering conditionless vajra patience, / They never again receive retribution forms of the three realms; > Observing the third meaning with non-dual illumination, / In twenty-one births they practice empty quiescence. / In the concentration in accord with the path regarding craving and residual impressions of the three realms, / The Far-Reaching and Penetrating true person alone clearly understands. > Equal-Observation Bodhisattva, king of the second dhyāna, / Manifests a transformed dharma body of immeasurable light; / Entering a hundred Ganges lands to convert all, / Roundly illumining the events of Ganges kalpas across the three times; > Reflecting back to delight in emptiness, the inexhaustible source, / In the third truth constantly quiescent. / Wisdom Light Great Being, king of the third dhyāna, / Can manifest simultaneously in a thousand Ganges lands; > Constantly practicing in unconditioned empty quiescence, / Clearly understanding the buddha-stores of Ganges sands in a single thought. / Consecration Bodhisattva, king of the fourth dhyāna, / In billions of Ganges lands converts living beings; > First entering vajra, clearly understanding everything, / Twenty-nine births have been crossed over forever. / In quiescent cessation patience, observing with the lower patience, / With one turn, wondrous awakening is ever limpid. > The three classes of beings—Equal, Wisdom, and Consecration— / Eliminate former residual impressions and the conditions of ignorance. / Because of the characteristic of residual impressions of ignorance, there are afflictions; / The principle of the two truths exhausted, all are extinguished. > The king of the three realms with perfect, signless wisdom, / Having exhausted thirty births, equals the Great Awakening. / The vajra store of great quiescence and non-action, / All retributions exhausted, possesses boundless compassion. > The truth of the highest meaning is ever peaceful and secure; / The source exhausted, the nature completely plumbed, wondrous wisdom endures. / The three worthy stages and ten noble ones abide in karmic retributions; / Only the Buddha alone dwells in the pure land. > All sentient beings temporarily abide in retributions; / Ascending to the vajra source, one dwells in the pure land. / The Tathāgata's three karmas have boundless virtue; / I now, Candraprabha, pay homage to the Three Jewels. > The Dharma King is supreme, a tree among human beings, / Covering the great assembly with immeasurable light. / His mouth ever speaks the Dharma, not devoid of meaning; / His mental wisdom is quiescent, illuminating without conditions. > The lion among humans speaks for the assembly; / The great assembly rejoices and scatters golden flowers. / Across hundreds of millions and billions of lands, the six great \[elements\] shake; / Beings endowed with life receive wondrous retribution. > The Heavenly Honoured One has delightfully spoken of the fourteen kings; / Therefore now I briefly praise the Buddha." > — English (machine translation) (machine translation) - [Previous: 1.29](https://indike.org/pramana/in.bauddha.taisho.245.1.29) - [Next: 1.31](https://indike.org/pramana/in.bauddha.taisho.245.1.31) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.245.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.245~en-mt.1.30) — English, machine translation ## Linked texts (3) - [仁王護國般若波羅蜜多經疏](https://indike.org/pramana/in.bauddha.taisho.1709.2.352) — Classical Chinese - [仁王般若經疏](https://indike.org/pramana/in.bauddha.taisho.1707.2.62) — Classical Chinese - [仁王護國般若波羅蜜多經](https://indike.org/pramana/in.bauddha.taisho.246.1.44) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.245.1.30](https://indike.org/pramana/in.bauddha.taisho.245.1.30) · Pramāṇa