English
English version All Buddhas of the ten directions manifest their bodies and add to Samantabhadra (a Bodhisattva whose name means 'Universal Virtue'). The remaining assemblies follow this principle. The second group of Dharma witnesses, as mentioned at the end of the 'Initiation of the Mind' chapter, consists of Buddhas equal to the number of dust motes in a myriad of Buddha-lands in each of the ten directions, all named Dharma Wisdom (meaning 'Dharma Intelligence'), who manifest their bodies to praise and narrate. All ten directions are like this. As stated in the 'Arising of Nature' chapter, each of the ten directions has eighty unspeakable hundreds of thousands of billions of nayutas (ancient Indian numerical units) of world-dust-mote-like Tathagatas (an epithet of a Buddha), all with the same name, Samantabhadra, manifesting their bodies to praise and narrate, and the ten directions are also like this. They all say: 'We Buddhas, for the sake of future Bodhisattvas, protect and uphold this Sutra so that it may long abide in the world.' At the end of the seventh assembly, all the Buddhas of the ten directions manifest their bodies, praising and testifying face to face, with the same explanation as before, saying: 'It should be known that the present abiding of this Sutra in the world is entirely due to the power of the Buddhas.' The second group, the constant companions, such as the great Bodhisattva assembly equal to the number of dust motes in ten Buddha-worlds like Samantabhadra, are the inner retinue of Vairocana (a Buddha whose name means 'He who Illuminates Everywhere'), so their movements and activities constantly accompany him, pervading all dust-mote-like paths, and in the Lotus Treasury World (a world in Buddhist cosmology), they help to accomplish the ability to transform and manifest the One Vehicle Dharma (the highest Buddhist teaching). Like Shariputra (one of the Buddha's ten great disciples, known for his wisdom) and the one thousand two hundred and fifty Bhikkhus (Buddhist ordained monks), they also constantly accompany Shakyamuni Buddha (the founder of Buddhism), and in the Saha World (the world we live in), they help the Buddha to propagate and transform, speaking of the Three Vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) and other Dharmas. The third group, the adorned assembly, such as the assemblies of gods, kings of gods, and so on, consists of more than thirty categories, each category exceeding the number of dust motes in a world, all of whom are manifestations of the power of the Way, appearing in various forms according to conditions, condescending to the world, manifesting bodies that are born according to their kind, which are the bodies of the world of sentient beings, adorning the great Dharma assembly of Vairocana Buddha. Other schools consider them to be transformations, in order to show that the Pure Land is not empty, but here it is real, because it is manifested by the Samadhi of the Ocean Seal (a profound state of meditation), which can question and reveal the great ocean of Dharma. The fourth group, the offering assembly, such as in the fifth assembly, adorning the lion throne, there are a million billion Bodhisattvas standing in attendance in front, and a million billion Brahma Kings surrounding it. Like this, there are fifty-eight assemblies there, each with a million billion, or countless asamkhyas (ancient Indian numerical units), and so on. The remaining assemblies follow this principle. These are all the assemblies that are constantly offered to Vairocana Buddha. The fifth group, the extraordinary assembly, such as the high platform, pavilions, and lion throne of the Buddha, within all the adornments, each emits Bodhisattvas equal to the number of dust motes in a Buddha-world, such as Ocean Wisdom (a Bodhisattva whose name means 'Ocean-like Wisdom'). --------------------------------------------------------------------------------
Chinese
此是如来依报所摄。以表依正无碍故。人法无二故。又如佛眉间出胜音等佛世界尘数菩萨。以表因果无碍故。又表从证起教故。六影响众者。如舍那品中。十方各十亿佛土微尘数等大菩萨来。一一各将一佛世界尘数菩萨。以为眷属。一一菩萨各兴一佛世界微尘数等妙庄严云。悉皆弥覆充满虚空。随所来方结跏趺坐。次第坐已。一切毛孔各出十佛世界微尘数等一切妙宝净光明云。一一光中。各出十佛世界尘数菩萨一切法界方便海。充满一切微尘道。一一尘中有十佛世界尘数佛刹。一一刹中三世诸佛。皆悉显现。念念中于一一世界。各化一佛刹尘数众生。又如法界品中。十方亦各尘数菩萨悉来云集。且如上方大菩萨众。一切相好一切毛孔。一切支节一切身分。一切庄严具一切衣服中。出卢舍那等过去一切诸佛。未来一切已受记佛。未受记佛。现在十方一切世界一切诸佛及眷属云。皆悉显现。过去所行檀波罗蜜。及受者施者皆悉显现。过去所修尸波罗蜜。乃至一切行海。充满法界皆悉显现。解云。毛孔身分。既摄法界。如是等类极位菩萨。从他方来影响如来。非是自刹常随之众与普贤等。德位齐等。七表法众者。如诸首菩萨表说信法信为行首故。诸慧菩萨表十解法。以慧能解故。诸林表行诸幢表向。诸藏表地。如是等类。并 现代汉语译本 这是如来果报所摄（指佛的报身所感得的依报环境），用以表示依报和正报之间没有障碍，人和法也没有分别。 又如佛眉间放出胜妙音声等同佛世界微尘数量的菩萨，用以表示因和果之间没有障碍，也表示从证悟的境界生起教化。 六、影响众：如《舍那品》中所说，十方世界各有十亿佛土微尘数等的大菩萨前来，每一位菩萨各自带领一佛世界微尘数量的菩萨作为眷属。每一位菩萨各自兴起一佛世界微尘数量等微妙庄严的云，全部弥漫覆盖充满虚空。随着他们所来的方向结跏趺坐，依次坐好后，一切毛孔各自放出十佛世界微尘数量等一切妙宝清净光明云。每一道光明中，各自出现十佛世界微尘数量的菩萨和一切法界方便海，充满一切微尘道。每一粒微尘中，有十佛世界微尘数量的佛刹。每一佛刹中，三世诸佛都全部显现。念念之中，在每一个世界，各自化现一佛刹微尘数量的众生。 又如《法界品》中所说，十方世界也各有微尘数量的菩萨全部前来聚集。例如上方世界的大菩萨众，一切相好、一切毛孔、一切肢节、一切身分、一切庄严具、一切衣服中，都出现卢舍那佛等过去一切诸佛，未来一切已受记的佛、未受记的佛，现在十方一切世界的一切诸佛以及眷属云，全部显现。过去所修行的檀波罗蜜（布施），以及接受布施者和布施者都全部显现。过去所修的尸波罗蜜（持戒），乃至一切行海，充满法界，都全部显现。 解释说，毛孔身分，既然能摄持法界，像这样等类的极位菩萨，从他方世界前来影响如来，不是自身佛刹常随的眷属，与普贤菩萨等德行地位相等。 七、表法众：如诸首菩萨表示宣说信法，以信为修行的首要。诸慧菩萨表示十种理解法，因为智慧能够理解。诸林表示修行，诸幢表示趋向，诸藏表示地。像这样等类的菩萨，都……
English
English version This is what is encompassed by the 'reward body' (依报) of the Tathagata (如来) [the environment resulting from the Buddha's accumulated merit], indicating that there is no obstruction between the 'reward body' and the 'true body' (正报), and that there is no duality between people and the Dharma (法). Furthermore, just as the Buddha emits from between his eyebrows victorious sounds and a number of Bodhisattvas equal to the dust particles in countless Buddha-worlds, this indicates that there is no obstruction between cause and effect, and also that teaching arises from the state of enlightenment. Six, the 'Influence Assembly' (影响众): As mentioned in the 'Vairochana Chapter' (舍那品), great Bodhisattvas from ten directions, each numbering the dust particles of ten billion Buddha-lands, come, each leading a retinue of Bodhisattvas numbering the dust particles of one Buddha-world. Each Bodhisattva raises clouds of wondrous adornments equal to the dust particles of one Buddha-world, completely covering and filling the void. They sit in the lotus position (结跏趺坐) according to the direction from which they came, and after sitting in order, each pore emits clouds of pure, radiant light of wondrous treasures equal to the dust particles of ten Buddha-worlds. Within each light, there appear Bodhisattvas and oceans of skillful means of all Dharma-realms, equal to the dust particles of ten Buddha-worlds, filling every dust-particle path. Within each dust particle, there are Buddha-lands equal to the dust particles of ten Buddha-worlds. Within each land, all Buddhas of the three times (三世) are fully manifest. In every thought, in each world, they each transform beings equal to the dust particles of one Buddha-land. Moreover, as mentioned in the 'Dharma-Realm Chapter' (法界品), Bodhisattvas from the ten directions, each numbering dust particles, all gather together. For example, the great Bodhisattva assembly from above, from all their marks and characteristics, all their pores, all their limbs, all their body parts, all their adornments, and all their garments, appear Vairochana (卢舍那) and all Buddhas of the past, all Buddhas of the future who have received predictions, those who have not received predictions, and all Buddhas of the present in all worlds of the ten directions, along with clouds of their retinues, all fully manifest. The Dana Paramita (檀波罗蜜) [perfection of giving] practiced in the past, and both the givers and receivers, are all fully manifest. The Shila Paramita (尸波罗蜜) [perfection of morality] cultivated in the past, and even all oceans of practices, filling the Dharma-realm, are all fully manifest. It is explained that since pores and body parts encompass the Dharma-realm, Bodhisattvas of the highest rank, coming from other worlds to influence the Tathagata, are not the constant retinue of his own Buddha-land, and are equal in virtue and position to Samantabhadra (普贤). Seven, the 'Representational Assembly' (表法众): Such as the 'Chief Bodhisattvas' (诸首菩萨) who represent the teaching of faith in the Dharma, with faith as the foremost of practices. The 'Wisdom Bodhisattvas' (诸慧菩萨) represent the ten understandings of the Dharma, because wisdom can understand. The 'Forests' (诸林) represent practice, the 'Banners' (诸幢) represent direction, and the 'Treasuries' (诸藏) represent the ground. Bodhisattvas of this kind, all... --------------------------------------------------------------------------------
Chinese
是寄诸菩萨表行位法。或十刹尘数。或不可说等。余并准之。八证法众者。如诸会末皆有他方同名异界大菩萨众俱来作证。现此所说决定究竟。或一一方各百万佛刹尘数等。并各如文。九所益众者。如诸会中天王天女等。是所益众又如发心功德品中。十方虚空法界等世界中。一一各有万佛世界尘数众生。是得益众。性起品中十方虚空法界等世界。一一各有一切佛刹微尘等众生。又云。彼一一世界中。复各有百千佛刹微尘等菩萨。并是所益。第八会初亦有所益无边大众。十显法众者。如舍利弗须菩提等。五百声闻在此法会如聋。托此反示一乘法界。由彼方现此法深广。犹如因皂以现白等。此众无有结通。以是别非普故。相违因故。以前十类为器为模印佛法界。以成无尽法门海耳。 说经仪第五 夫以。无限大悲周众生界。施化万品仪式难量。今就通别各开十例。通而论之。或以音声或现妙色。或以奇香或以上味。或以妙触或以法境。或内六根或四威仪。或弟子人物。或一切所作皆堪摄物。具如不思议品说。次别现言声亦有十例。一如来语业圆音自说。二如来毛孔出声说法。三如来光明舒音演法。舍那品中。一切如来毛孔。及光明中说偈等。四令菩萨口业说法。如加普贤令说法等。五令菩萨毛孔亦出音声说法 现代汉语译本：这是关于诸菩萨表现其修行位次的法则。或者有十个刹土微尘数，或者有不可说那么多，其余情况都依此类推。八、作证法众：如同各法会末尾都有他方世界同名同号的大菩萨众一同前来作证，表明此处所说的内容是决定且究竟的。或者每一方各有百万佛刹微尘数等等，都各自如经文所说。九、所益众：如同各法会中的天王、天女等，都是所利益的众生。又如发心功德品中，十方虚空法界等世界中，每一个世界各有万佛世界微尘数的众生，是得到利益的众生。性起品中，十方虚空法界等世界，每一个世界都有一切佛刹微尘等的众生。经中又说：‘在那每一个世界中，又各有百千佛刹微尘等的菩萨’，这些都是所利益的众生。第八会开始时也有所利益的无边大众。十、显法众：如同舍利弗（Śāriputra，智慧第一的声闻弟子）、须菩提（Subhūti，解空第一的声闻弟子）等五百声闻，在此法会中如同聋子一般，借此反过来显示一乘法界的道理。因为他们的局限性，才显现出此法的深广，犹如用黑色来衬托白色一样。这些听众并没有断除烦恼，因为这是针对特定对象而非普遍大众的说法，存在相违背的原因。用以上十类众生作为器皿或模具，来印证佛法界，从而成就无尽的法门大海。 说经仪轨第五 凭借无限的大悲心周遍众生界，施予教化的方式有万千种，仪轨难以衡量。现在就普遍和特殊的方面各举出十个例子。普遍来说，或者用音声，或者显现美妙的色彩，或者用奇异的香气，或者用上等的美味，或者用美妙的触感，或者用法的境界，或者用内在的六根，或者用四种威仪（行、住、坐、卧），或者用弟子人物，或者一切所作所为，都可以用来摄受众生，具体内容如《不思议品》所说。其次，特别针对言语声音，也有十个例子：一、如来（Tathāgata，佛的称号之一）的语业圆满，用圆融的声音亲自说法。二、如来毛孔出声说法。三、如来光明舒展，发出声音演说佛法，如《舍那品》中所说，一切如来的毛孔及光明中都说偈颂等。四、让菩萨（Bodhisattva，立志成佛的修行者）用口业说法，如让普贤（Samantabhadra，象征菩萨的行愿）菩萨说法等。五、让菩萨的毛孔也发出声音说法。