佛說仁王般若波羅蜜經 1.30

1.30

"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."