The Flower Adornment Sutra's Practices And Vows Of Chapter .
The Flower Adornment Sutra'sPractices and Vows ofSamanta bhadra Bodhi sattva Chapter華嚴經普賢菩薩行願品Fo Guang Shan International Translation Center
2019 Fo Guang Shan International Translation CenterPublished by Fo Guang Shan International Translation Center3456 Glenmark DriveHacienda Heights, CA 91745 U.S.A.Tel: (626) 330-8361 / (626) 330-8362Fax: (626) 330-8363www.fgsitc.orgTranslated by Shujan Cheng and Tom ManzoProofread by Venerable Yi Chao, Jeanne Tsai and Leann MooreCover and book designed by Yin ChiuProtected by copyright under the terms of the International CopyrightUnion; all rights reserved. Except for fair use in book reviews, no part ofthis book may be reproduced for any reason by any means, including anymethod of photographic reproduction, without permission of the publisher.Printed in Taiwan.
The Flower Adornment Sutra'sPractices and Vows ofSamanta bhadra Bodhi sattvaChapter華嚴經普賢菩薩行願品
42三皈依144回向偈146
Table of ContentsPraise of Incense Offering3Sutra Opening Verse5The Flower Adornment Sutra's Practices andVows of Samanta bhadra Bodhi sattva Chapter7The Seven Buddhas'Negative Karma Purification Mantra141Admonition of Samanta bhadra Bodhi sattva143Triple Refuge145Dedication of Merit147
Lu uiChuJieXiangYun隨處結祥雲FangYin殷Cheng YiMeng Xun誠意方ZhuFoXian Quan �蓋菩薩MoHeSa摩訶薩（三稱三拜）2
Praise of Incense OfferingIncense burning in the censer,All space permeated with fragrance.Buddhas perceive it from every direction.Auspicious clouds gather everywhere.With our sincerity,Buddhas manifest themselves in their entirety.We take refuge in the bodhi sattvas, mahasattvas.(repeat three times and prostrations)3
Nan南MoShiShiKaiJingJi開經偈Shang 實義4Ni尼
Homage to Our Teacher Sakyamuni Buddha(repeat three times)Sutra Opening VerseThe unexcelled, most profound, and exquisitelywondrous Dharma,Is difficult to encounter throughout hundreds ofthousands of millions of kalpas.Since we are now able to see, hear, receive and retain it,May we comprehend the true meaning of theTathagata.5
Hua YanJing華嚴經PuXianPuSaXing ， 普賢菩薩摩訶SaCheng hanCai已， ��男子！ �Shan6Sheng GongDe德，Fo佛，
The Flower Adornment Sutra'sPractices and Vows ofSamanta bhadra Bodhi sattva ChapterAt that time, Samanta bhadra Bodhi sattva, Maha sattva, having praised the excellent virtue of theTathagata, said to all the bodhi sattvas and Sudhana,“Good men, as for the virtue of the Tathagata, if allthe Buddhas of the ten directions expounded con tinuously for kalpas as numerous as the minutest ofdust particles in inexpressibly inexpressible numbersof Buddha lands, [.]7
8 u剎極微塵數劫， 相YanShuoBuKeQiong說， 不可窮盡。 若欲演JinRuo續YuCheng JiuCiGongDeMenYingXiu成此功德門， 應修Shi就Zhong Guong DaXing YuanHeDeng十種廣大行願。 何等WeiShiYiZheLiJingZhuFo為十？ 一敬諸ErZheRuLaiSan二者、 稱如來， 三者、SiZheHuiGuang Xiu者、 禮Cheng Zan讚Gong YangChan佛，Zhe廣修供養， 四者、 i業障， 五者、 隨LiuZhe六者、 請轉法輪， 七者、QingFoZhuShiBaZheSui請佛住Qing Zhuan世， 八Chang者、 常隨
Practices and Vows of Samantabhadra Bodhisattva Chapter 9[.] this virtue could not be fully described. Thosewishing to accomplish the methods of this virtueshould cultivate ten expansive and great practicesand vows. What are the ten?The first is to pay homage and respect to allBuddhas;The second is to praise the Tathagatas;The third is to extensively cultivate makingofferings;The fourth is to repent and reform karmicobstacles;The fifth is to rejoice in virtue;The sixth is to request the turning of theDharma wheel;The seventh is to request that the Buddhasremain in the world;
10 華嚴經普賢菩薩行願品FoXueJiuZheHengShun Zhong Sheng佛學， 九者、 恒ShiZhePuJieHui十者、 普皆迴向。」順眾生，XiangShan CaiBaiYanDaSheng YunHe善財白言：「大聖！ 云何LiJingNaiZhiHui禮敬， 財言：ZiYanLiJingZhuFo禮敬諸佛XuKongShan NanXiang向？」「善男子！ 言ZheSuoYouJinFaJie者： 所有盡法界、 ZunWoYiPuXianXing YuanLi以普賢行願力QiShenXinJieRuDuiMu故， 起深信解， 如對目尊， 我Gu
Practices and Vows of Samantabhadra Bodhisattva Chapter 11The eighth is to always study with theBuddhas;The ninth is to constantly accord with sentientbeings;The tenth is to universally dedicate all virtue.”Sudhana asked, “Noble One! What does itmean to pay homage and respect to all Buddhas, tothe [tenth] vow, universally dedicating all virtue?”Samanta bhadra Bodhi sattva told Sudhana,“Good man, to pay homage and respect to allBuddhas is explained like this: All Buddhas,World-Honored Ones, are as numerous as theminutest dust particles in all Buddha lands in theten directions and the three time periods in allthe Dharma realms and the realm of empty space.With the power of the practices and vows of [.]
12 �� 悉以清淨身、 語、 意YeXiuLiJingYi修禮Chang業， 常SuoShen敬； 一YuYiYiFo一佛JieXianBuKeShuoBuKe所， 極微塵ShuFoXuKongJieJinWoLi數佛； 虛空界盡， 我禮NaiJinXuKongJieBuKe乃盡， 而虛空界不可JinGuWoCiLiJingWuYou盡故， 我此禮敬， 無有RuShiNaiZhi Zhong Sheng盡。 如是乃至Qiong Jin窮ErJieJin界盡、 眾Zhong Sheng生眾YeJin業盡、 眾身，生Zhong Sheng生
Practices and Vows of Samantabhadra Bodhisattva Chapter 13[.] Samanta bhadra, I have profound faith andunderstanding of it as if the Buddhas were beforemy eyes. With the actions of my body, speech, andmind completely pure, I always practice payinghomage and respect to them.“In each and every place where there areBuddhas, I manifest bodies as numerous as theminutest dust particles in inexpressibly inexpress ible numbers of Buddha lands.“Each and every body everywhere pays homageand respect to Buddhas as many as the minut est dust particles in inexpressibly inexpressiblenumbers of Buddha lands.“Only when the realm of empty space ends, willmy homage and respect end. Since the realm ofempty space does not end, my homage and [.]
14 Jin盡， 我禮乃盡。 而Zhong YouJinGuWoCiLiJingWu有盡故， 我此禮敬無XuWuYou QiongJin有窮盡， 念念相續， 無YouJianDuan ShenYuYiYeWu有間斷， 身、 語、 nNian XiangShanNanZi次， 善男子！ 言稱ZanRuLaiZheSuoYouJinFa讚如來者： 所有盡法JieXuKongJieShiFangSanShi界、 �土所有極微JieYouYiQie中， 皆有一切YiYi一一Chen Zhong塵
Practices and Vows of Samantabhadra Bodhisattva Chapter 15[.] respect will not end. Thus, only when therealms of sentient beings, the karma of sentientbeings, and the afflictions of sentient beings end,will my homage and respect end. Since the realmsof sentient beings, and even up to the afflictions ofsentient beings will not end, therefore, my homageand respect will not end. They will continue inthought after thought without even an instant ofceasing. The actions of my body, speech, and mindwill never be tired of these.“Furthermore, good man, to praise the Tathaga tas is explained like this: In each of the minutest dustparticles in all lands in the ten directions and thethree time periods in all the Dharma realms and therealm of empty space, there are Buddhas as numer ous as the minutest dust particles in all worlds. [.]
16 Yi世界極微塵數佛， WeiRaoWoDangXiYiShen會圍遶， 我當悉以甚GeShen ShengJieXianQianZhiJian深勝解， 現前知見； ��MiaoSheGenYiYiSheGenChu妙舌根， 海， 一一音Sheng ChuYiQieYanCiHaiCheng聲出一切言辭海， GongDeHaiQiong WeiLaiJiXiang功德海， 斷， 盡未
Practices and Vows of Samantabhadra Bodhisattva Chapter 17[.] Each Buddha is surrounded by an assemblyof bodhi sattvas. With my profound and supremeunderstanding, I know and see all manifestations.Each brings forth a tongue of wondrous eloquencethat surpasses the goddess [of eloquence]. Eachtongue brings forth an endless sea of sounds. Eachsound emits an ocean of words, admiring and prais ing the sea of virtue of all Tathagatas. These praisescontinue throughout all future time, without evenan instant of ceasing, reaching everywhere in allthe Dharma realms.
18 gJie不周遍。 如是虛空界JinZhong Sheng盡、 眾Jin生Zhong ShengJieJinZhong Sheng界盡、 眾生WoYe業FanNaoJin盡、 眾生煩惱盡， 我讚NaiJinErXuKongJieNaiZhi乃盡。 盡故， 我此ZanTanWuYouQiongJinNian讚歎無有窮盡， 念念Xiang XuDuan ShenYuNianZanWuYouJian相續， 無有間斷， 身、 anZiYan次， 善男「復GuangXiu子！ 言廣修Gong YangZheSuoYouJinFaJie供養者： �十方三世一
Practices and Vows of Samantabhadra Bodhisattva Chapter 19“Thus, only when the realm of empty spaceends, the realms of sentient beings end, the karmaof sentient beings ends, and the afflictions of sen tient beings end, will my praises end. Just as therealm of empty space, and even up to the afflic tions of sentient beings will not end, so my praiseswill not end. They will continue in thought afterthought without even an instant of ceasing. Theactions of my body, speech, and mind will never betired of these.“Furthermore, good man, to extensively cul tivate making offerings is explained like this: Inevery minutest dust particle in all the Buddha landsin the ten directions and [.]
20 ��極微塵中， ChenShuFoYiYiFoSuo微塵數佛， 一一佛所PuSaHaiHuiWeiRaoZhong ZhongChen ianZhiJian起深信解， ��具ErWeiGong YangSuoWeiHuaYun而為供養。 所謂： 華雲、ManYunTianYinYueYunTianSan鬘雲、 天音樂雲、 天傘GaiYunYiFuYun蓋雲、 天衣服雲、 天Zhong Xiang種TianTu香、 塗Gong YangXiang Shao Xiang香、 燒JuTian ZhongMo香、 末種Xiang香，
Practices and Vows of Samantabhadra Bodhisattva Chapter 21[.] the three time periods in all the Dharma realmsand the realm of empty space, there are Buddhasas numerous as the minutest dust particles in allworlds. Each Buddha is surrounded by an assemblyof various bodhi sattvas in every direction. With thepower of the practices and vows of Samanta bhadra,I generate profound faith and understanding, andknow and see them all. To each I make offerings ofsuperb and wonderful gifts. That is to say, cloudsof flowers, clouds of garlands, clouds of heavenlymusic, clouds of heavenly canopies, clouds of heav enly garments, various kinds of heavenly incense,incense paste, burning incense, powdered incense,[.]
22 MiShan須彌山SuDengYouYunYi雲， 一WangLiangRu一量如Ran Zhong Zhong Deng王； 然DengYi種Zhu Xiang種You燈，Deng酥燈、 油燈、 大海水，YiRuShiDengZhu以如是等諸供Gong YangShan養。 善Chang Wei常為供Gong Yang ZhongFa具NanZiZhu男子！ 諸Gong YangWeiRuShuoXiuXing Gong Yang謂： 如說修行Zhong Sheng Gong Yang眾生Sheng Gong Yang生供養Zui養益供最。 所Li養、 利SheShou Zhong養、 攝DaiZhong Sheng眾Suo供供養、 代Ju養供Yi中， 法Gong Yang生受眾KuGong苦供
Practices and Vows of Samantabhadra Bodhisattva Chapter 23[.] and clouds of gifts such as these; the numberof clouds is as many as the size of Mount Sumeru,the king of mountains. I burn various kinds oflamps, ghee lamps, oil lamps, and lamps of manyfragrant oils. The wick of each lamp is as tall asMount Sumeru; the quantity of oil in each lamp isequal in volume to the waters of the great sea. Withall manner of gifts such as these, I always makeofferings .“Good man, of all offerings, the offering ofDharma is supreme. That is to say, the cultivationof making offerings as expounded [by Samanta bhadra], the offering of benefiting sentient beings,the offering which embraces sentient beings, theoffering of enduring suffering on behalf of sentientbeings, the offering of [.]
24 、 uQian Gong Yang如前供BiFa比法供BaiFen百供Gong Yang供Gong Yang供Gong YangBu養、 不Bu養、 不Li離ShanNanZi養。 善男子！WuLiang Gong養無量Gong YangYiNian �Bai一， 千功De德，JiYiQianJuZhiNaYou及一， � 迦羅分、 算分、 數FenYuYouPoNiShaTuo分、 諭分、 優婆尼沙陀FenYiBuJiYiHeYiGu分亦不及一。 何以故？YiZhuRuLaiZun ZhongFaGu以諸如來尊法故，Fen重
Practices and Vows of Samantabhadra Bodhisattva Chapter 25[.] diligently cultivating one’s wholesome roots,the offering of not forsaking the deeds of a bodhi sattva, and the offering of not abandoning the bodhimind. Good man, the immeasurable virtue createdfrom making the offerings above, when comparedwith the virtue from a single thought of offeringDharma, does not equal one part in a hundred, onepart in a thousand, one part in a hundred thou sand koti nayutas, one part in a kala, one part bycounting, one part by calculating, one part by com paring, or one part in an upanisad. None of themmeasure up to a single part.“Why is this? This is because all Tathagatasrespect the Dharma. Cultivating in accordance [.]
26 華嚴經普賢菩薩行願品YiRuShuoXiuXinChu Fa佛故。 若諸菩薩行法Gong YangZeDeChengJiu供養， 則得成就Gong Yang供養RuLaiRuShiXiuXingShiZhen如來， 如是修行是真CiGuangDaZuiSheng最勝Gong YangGu供故。 此廣大Gong YangXuKongJieJin供虛空界盡、 眾養養Zhong ShengZhong Sheng生JieJinYeJin界盡、 眾生業盡、 眾生FanNaoJinWoGongNaiJinEr煩惱盡， 我供乃盡。 KeJinGuWoCi可盡故， 我此WuYouJin無有盡， 念NianZhong ShengGong Yang供Yi養亦Nian XiangXuWu念續， 無相
Practices and Vows of Samantabhadra Bodhisattva Chapter 27[.] with the teachings gives birth to all Buddhas.If all bodhi sattvas practice the offering of Dharma,they will accomplish making offerings to all Tatha gatas. Cultivating in this manner is a true offering;a vast, great, and supreme offering. Only when therealm of empty space ends, the realms of sentientbeings end, the karma of sentient beings ends, andthe afflictions of sentient beings end will my culti vation of making offerings end. Since the realm ofempty space, and even up to the afflictions of sen tient beings will not end, my cultivation of offer ings will not end. [.]
28 華嚴經普賢菩薩行願品YouJian有間斷， 身、 語、 意YouPiYan有疲厭。Fu「復CiDuan ShenShan次， 善ZheYuYiNanZi男子！ 言YanPuSaYeWu業無Chan Chu懺除ZiNianWoYeZhang業障者： 始劫中， 由TanChenChiFaShenKouYi貪、 瞋、 癡發Zuo身、 口、 意， �。 我JinXiYiQingJingSanYe今悉以清淨三業， 遍Neng RongBianRuo邊。 若ZheJin者， ��剎一
Practices and Vows of Samantabhadra Bodhisattva Chapter 29[.] It continues in thought after thought withouteven an instant of ceasing. The actions of my body,speech, and mind will never be tired of this.“Furthermore, good man, to repent and reformkarmic obstacles is explained like this: The bodhi sattva reflects: From beginningless kalpas in thepast, I have created immeasurable and boundlessunwholesome karma with my body, speech, andmind, due to greed, anger, and ignorance. If thisunwholesome karma had an essence and charac teristic, all of empty space could not contain it.With these three completely pure actions, [.]
30 華嚴經普賢菩薩行願品QieZhuFoPuSaZhong Qian Cheng切諸佛菩薩眾前， 誠XinChanHuiHouBuFuZao心懺悔， 後不復造， eJin是虛空界盡、 眾YeJin盡、 眾生煩ErXuJinZhong ShengDeHengRu德。 如Zhong Sheng生Zhong ShengJie界Fan盡、 眾生業NaoJinWoChanNaiJin惱盡， 我懺乃盡。 而KongJieNaiZhi Zhong anHui不可盡故， �續，WuYouJian DuanYuYiYe無有間斷， 身、 語、 意WuYouPiYan無有疲厭。Nian盡， 念Shen虛業
Practices and Vows of Samantabhadra Bodhisattva Chapter 31[.] I now sincerely repent and reform before theassemblies of all Buddha and bodhi sattvas in theDharma realms as numerous as the minutest dustparticles, and vow never to create them again. I willconstantly abide in all of the virtue of the pure pre cepts. Thus, only when the realm of empty spaceends, the realms of sentient beings end, the karmaof sentient beings ends, and the afflictions of sen tient beings end will my repentance end. Since therealm of empty space, and even up to the afflictionsof sentient beings will not end, so my repentanceand reform will not end. They continue in thoughtafter thought without even an instant of ceasing.The actions of my body, speech, and mind willnever be tired of these.
32 華嚴經普賢菩薩行願品Fu「復CiShan次， 善NanZiYanSuiXi男子！ 言隨喜GongDeZheSuoYouJinFaJie功德者： �微塵數諸FoRuLaiCongChuFaXinWei佛如來， 從初發心為YiQieZhiQinXiuFuJuBu一切智， 勤修福聚， 不XiShen惜身KeMingJingBuKeShuoBu命， �微塵數JieYiYiJieZhongSheBuKe劫， �� 目、 手、 足， 如是
Practices and Vows of Samantabhadra Bodhisattva Chapter 33“Furthermore, good man, to rejoice in virtue isexplained like this: All the Buddhas, the Tathaga tas, as numerous as the minutest dust particles inall the Buddha lands in the ten directions and thethree time periods in all the Dharma realms andthe realm of empty space, from the time they madetheir initial vow to attain all wisdom, diligentlycultivated and accumulated merit without regardfor their bodies and lives. They did this through out kalpas as many as the minutest dust particlesin inexpressibly inexpressible numbers of Buddhalands.“During each kalpa they gave up their heads,eyes, hands, and feet, as many as the minutest dustparticles in inexpressibly inexpressible [.]
34 、 苦BoLuo波Zhong Zhong種種Zhong ZhongXingKuXingYuanMan行， 圓滿MiMen ZhengRu羅蜜門， 證入PuSaZhiDi種種菩薩智地， 成Cheng就ZhuFoWu eLiSuoYou涅槃， 分布舍利， 所有ShanGenWoJieSuiXiBi善根， 我皆隨喜。 及Ji彼ShiFangYiQieShiJie十方一切世界， 六趣、SiShengYiQie YiChenWoJie功德， 乃至一塵我皆SuiXiFangSanShiYiQie隨喜。 十方三世一切YouShiLiuJiuSheng WenJiPiZhiFo聲及辟支佛、 有聞QuXue學、
Practices and Vows of Samantabhadra Bodhisattva Chapter 35[.] numbers of Buddha lands. In this way, theycultivated all the difficult and ascetic practicesand completed the various methods of perfec tions. They realized and entered the various bodhi sattva stages of wisdom and attained the supremeenlightenment and final nirvana of all Buddhas.Their relics were divided and distributed. I com pletely rejoice in all of their wholesome roots.“Furthermore, as for the virtue of all beings inthe six realms of existence and the four kinds ofbirth in every world in the ten directions, I rejoicein all of it, even if it is just one dust particle.“As for the virtue of all the sravakas, pratyeka buddhas, those learning and beyond learning inthe ten directions and the three time periods, Irejoice in all of it. [.]
36 �所有SuiXiYi隨喜。 一WoJie功德， Xing無量難行、 苦WuShang Zheng DengDeZhiQiu行， ieSuiXiRuShi功德， 我皆隨喜。 如XuKongJieJin虛空界盡、 眾Zhong ShengZhong Sheng生是JieJin界盡、YeJin眾生業盡、 眾生煩惱JinWoCiSuiXiWuYouQiong盡， 我此隨喜無有窮NianXiangXuWuYouJian盡， 念念相續， 無有間Duan ShenYuYiYeWuYouPi斷， 身、 語、 意業無有疲JinYan厭。NianZhong Sheng FanNao
Practices and Vows of Samantabhadra Bodhisattva Chapter 37[.] As for the vast and great virtue cultivated bythe bodhi sattvas through immeasurable difficultand ascetic practices in their quest for supreme,perfect enlightenment, I rejoice in all of it. Thus,even if the realm of empty space ends, the realmsof sentient beings end, the karma of sentient beingsends, and the afflictions of sentient beings end, myrejoicing is endless. It continues in thought afterthought without even an instant of ceasing. Theactions of my body, speech, and mind will neverbe tired of this.
38 華嚴經普賢菩薩行願品FuShanNan次， 善男子！ 言請轉FaLunZheSuoYouJinFaJie法輪者： 所有盡法界、「復CiZiYanQing �剎極微塵Chen ZhongYi中， 一Shu Guang數廣DaFoChaYiYiCha ZhongNian大佛剎， ��一切ZhuFoJueYiQie諸佛成等正覺， 一PuSaHaiHuiWeiRao菩薩海會圍遶， 而Cheng Deng ZhengEr切Wo我
Practices and Vows of Samantabhadra Bodhisattva Chapter 39“Furthermore, good man, to request the turningof the Dharma wheel is explained like this: Withineach and every one of the minutest dust particlesin the Buddha lands in the ten directions and thethree time periods in all the Dharma realms andthe realm of empty space, there are vast and greatBuddha lands as numerous as the minutest dustparticles in inexpressibly inexpressible numbersof Buddha lands. In each and every land, in everythought, there are Buddhas as numerous as theminutest dust particles in inexpressibly inexpress ible numbers of Buddha lands who are attainingperfect enlightenment. [.]
40 enKouYiYe身、 口、 意業YinQin便， 慇懃FaLunRu法輪。 如方種種Quan Qing Zhuan �盡、Zhong ShengJieJin眾界盡、 眾生Zhong ShengFanNaoJinWo眾生煩惱盡， 我QingYiQieZhuFo請一切諸佛轉JinNian生Zhong ZhongZhong Sheng轉妙Chang Quan常Zhuan an續， 無有間斷， 身、 語、 盡， 念DuanZiShenNian Xiang念相YuYiYanQingFo請佛次， 善男子！ 言ZhuShiZheSuoYouJinFaJie住世者： 所有盡法界、
Practices and Vows of Samantabhadra Bodhisattva Chapter 41[.] There is an assembly of bodhi sattvas sur rounding each Buddha. Using various skillfulmeans through actions of body, speech, and mind,I sincerely and diligently request that they turnthe wonderful Dharma wheel. Thus, even if therealm of empty space ends, the realms of sentientbeings end, the karma of sentient beings ends, andthe afflictions of sentient beings end, my constantrequest for all Buddhas to turn the right Dharmawheel will not end. It continues in thought afterthought without even an instant of ceasing. Theactions of my body, speech, and mind will neverbe tired of this.“Furthermore, good man, requesting that theBuddhas remain in the world is explained like this:All Buddhas, the Tathagatas, [.]
42 �者， 及諸菩薩、 聲WenYuanJueXueWuXueYou學、 無Nai聞、 緣覺、 有學， 乃ZhiYiQieZhuShanZhiShi至一切諸善知識， 我WoXiQuanQingMoRuNiePan悉勸請莫入涅槃， uJieWeiYuLiLeYiQie數劫， 為欲利樂一切RuShiXuKongJieJin生。 如是虛空界盡、Zhong Sheng眾Zhong ShengJieJin眾界盡、 眾生Zhong Sheng生JingYeJin業盡、
Practices and Vows of Samantabhadra Bodhisattva Chapter 43[.] are as numerous as the minutest dust particlesin all Buddha lands in the ten directions and thethree time periods in all the Dharma realms andthe realm of empty space. When they are about toenter final nirvana, along with all bodhi sattvas, sra vakas, pratyekabuddas, those learning and beyondlearning, including all the good Dharma friends,I request them all not to enter nirvana. I requestthat they remain in the world for as many kalpas asthere are the minutest dust particles in all Buddhalands, bringing benefit and happiness to all sen tient beings. Thus, even if the realm of empty spaceends, the realms of sentient beings end, the karmaof sentient beings ends, and the afflictions of sen tient beings end, still my request will not end. [.]
44 華嚴經普賢菩薩行願品Zhong ShengFanNaoJinWo眾生煩惱盡， 我QingWuYou QiongJin請無有窮盡， 念念相XuDuan ShenYuYiNianCiQuan此勸Nian XiangWuYouJian續， 無有間斷， 身、 語、 ZiYanChangSui次， 善男子！ 言常隨FoXueZheRuCiSuoPoShi佛學者： �如來， 從ChuFaXinJingJinBuTui初發心精進不退， 以BuKeShuoBuKeShuoShen �為布施； 剝皮為紙，XiGuWeiBiXieWeiMo析骨為筆， 刺血為墨，CiYi
Practices and Vows of Samantabhadra Bodhisattva Chapter 45[.] It continues in thought after thought withouteven an instant of ceasing. The actions of my body,speech, and mind will never be tired of these.“Furthermore, good man, to always study withthe Buddhas is explained like this: I will be likeVairocana Tathagata of this Saha world who, fromthe time he first made his vow, was diligent andnever retreated. He offered up inexpressibly inex pressible numbers of bodies and lives. He peeledoff his skin to make paper, split his bones to fashionpens, drew his blood to use as ink, [.]
46 eiZhong為重He何況Gong Dian宮RuXuMi典， 積如須彌，FaGuBuXi法故， 不惜身命，YiJuLuoKuang Wang王DianWeiJiCheng位、 城邑、 聚落、LinYiQieSuoYou林一切所有，Zhong Zhong NanXingKuXingYuan殿、 hen Ming行、 苦行，ChengDaPuTi成大菩提，Zhong Zhong Shen TongQi示種種BianHuaXian Zhong Zhong變化， 現Zhong Zhong Zhong神通， 起FoZhong Zhong種種ShenChu種種佛身， 處HuiHuoChuYiQie切種種眾會， 或處一ZhuDaPuSaZhongHuiDao 辟支佛Sheng Wen聲聞場，
Practices and Vows of Samantabhadra Bodhisattva Chapter 47[.] and used them to write sutras stacked as highas Mount Sumeru. Because he valued the Dharma,he did not spare his own body or life; how muchless did he covet a king’s throne, cities, towns,palaces, gardens, groves, or any other possessions.He exerted himself in the various kinds of difficultand ascetic practices. He attained great en lighten ment beneath a tree, manifested various kindsof supernatural power, gave rise to various kindsof transformations, manifested various kinds ofBuddha bodies, and abided in various assemblies.
48 華嚴經普賢菩薩行願品Zhong HuiDao Chang眾道Xiao會Sheng Wang聖HuoChu ZhuanLun場， 或處輪Wang JuanShuZhong Hui王、 小王眷Dao Chang HuoChuChaLiJiPo處剎利及婆JuShi道場， 或LuoMen Zhang Zhe羅門、 長屬轉眾會Zhong Hui者、 居士眾會NaiZhiHuoChuTianLong道場， 乃至或處天龍BaBuFeiRen八部、 人、 非人Dao ChangDao ChangRenDeng Zhong Hui等眾會ChuYuRuShi場。 處於如是種種YuanManYinRuDa圓滿音， 如大SuiQiLeYu震， 隨其樂欲， 成熟NaiZhiShiXianRuYu眾生， 乃至示現入於NiePanRuShiYiQieWoJie涅槃。 如是一切， 我皆道Zhong Hui眾Lei雷Yi會， 以ZhenZhong ShengZhong ZhongCheng Shu
Practices and Vows of Samantabhadra Bodhisattva Chapter 49“He abided in: the assemblies in all Dharmaplaces of all great bodhi sattvas; the assemblies inDharma places of sravakas and pratyekabuddhas;the assemblies in Dharma places of wheel-turningmonarchs; the assemblies in Dharma places oflesser kings and retinues; the assemblies in Dharmaplaces of Ksatriyas, Brahmins, elders, and house holders; or even the assemblies in Dharma placesof the eight groups of heavenly beings, humans,and non-humans. As he abided in various assem blies such as these, with a voice that was perfect likea great thunder clap, he brought sentient beingsto attainment in accordance with their likes andwishes up until the time he manifested entranceinto nirvana.
50 u隨學， 如今世尊毘盧ZheNaRuShiJinFaJieXu遮那， 如是盡法界、 ��FoChaSuoYouYiQie佛剎， �如是， 於念WoJieSuiXueRuShi中， 我皆隨學。 如是Nian Zhong念Chen ZhongXuKongJieJinJieJin虛空界盡、 眾界盡、Zhong ShengYeJinFanNao眾生業盡、 眾生煩惱JinWoCiSuiXueWuYou Qiong盡， 我此隨學無有窮JinNian XiangXuWuYouJian盡， 念念相續， 無有間Duan ShenYuYiYeWuYouPi業無有疲Nian斷， 身、 語、 意Yan厭。Zhong Sheng生Zhong Sheng
Practices and Vows of Samantabhadra Bodhisattva Chapter 51“In all these ways I will learn from the Buddhas,just as I am learning from the present WorldHonored One, Vairocana. I will learn from all theTathagatas that are as numerous as the dust in allBuddha lands in the ten directions and the threetime periods in all the Dharma realms and therealm of empty space. In thought after thought Iwill learn from them all. Thus, even if the realmof empty space ends, the realms of sentient beingsend, the karma of sentient beings ends, and theafflictions of sentient beings end, still my studywith them will not end. It continues in thought afterthought without even an instant of ceasing. Theactions of my body, speech, and mind will never betired of this.
52 華嚴經普賢菩薩行願品Fu「復CiShan次， 善NanZiYanHeng Shun男子！ 言恒順XuZhong ShengZheWeiJinFaJie眾生者： 謂盡法界、 虛KongJieShiFangChaHaiSuoYou空界十方剎海， 所有Zhong Sheng Zhong Zhong ChaBieWei眾別， 所生Luan Sheng種種差TaiShengShiShengSuo謂：Hua Sheng卵生、 胎生、 濕生、 化HuoYouYiYuDiShui或有依於地、 水、 火、 者， 生住者，Zhong Zhong Sheng種種生LeiZhong Zhong類、 種種Se色Shen身、Zhong Zhong Xing Zhuang Zhong Zhong Xiang Mao種種形狀、 種種Zhong Zhong Shou Liang Zhong Zhong種種壽量、 種種相貌、ZuLei族類、
Practices and Vows of Samantabhadra Bodhisattva Chapter 53“Furthermore, good man, to constantlyaccord with sentient beings is explained like this:In the lands and seas in the ten directions in allthe Dharma realms and the realm of empty space,there are all sentient beings with various kinds ofdifferences. That is, beings are born of eggs, born ofwombs, born of moisture, and born of transforma tion. There are beings who live and rely on earth,water, fire, and air for their existence. There arebeings dwelling in space, and those who are bornin and live in plants and trees. There are variousliving beings with various bodies, shapes, appear ances, lifespans, clans, [.]
54 華嚴經普賢菩薩行願品Zhong Zhong Ming種種Zhong Zhong種種Zhong Zhong種種Zhong ZhongHao Zhong ZhongXinXing名號、 種心性、ZhiJian Zhong ZhongYuLe知見、 種欲樂、Yi種種Xing Zhong Zhong意行、 種YiFu衣服、 Zhong Zhong種種ChuYu處於種種村營、 聚落、ChengYiGongDianNaiZhiYiQie殿， 乃至一切Deng城Zhong Zhong邑、 宮TianLongBaBuFeiRen天龍八部、 人、 非人等，WuZuErZuDuoZu無足、 二足、 四YouSeSe有色、 無色， 有FeiYouFeiWu非有想、 非無DengLeiWoJieYuBiSuiShun等類， 我皆於彼隨順WuXiangRenSiYouZu足、 多XiangWu想、 無Xiang足，Xiang想、RuShi想， 如是
Practices and Vows of Samantabhadra Bodhisattva Chapter 55[.] names, and natures, various kinds of knowl edge and views, various desires and pleasures,various mental actions, and various kinds ofdeportment, garments, and food. They dwell invarious villages, towns, cities, and palaces. Evenup to the eight groups of heavenly beings, humans,and non-humans are the same. Also there are foot less beings, beings with two feet, four feet, numer ous feet, with form, without form, with thought,without thought, not with thought, and not withoutthought. I will accord with and care for all thesevarious kinds of beings, [.]
56 華嚴經普賢菩薩行願品Er而Zhuan Zhong Zhong Cheng轉， 種ShiZhong Zhong種承事， 種RuJingFuMuRuFeng養， 如敬父母， 如奉Gong Yang供ShiOLuoHanNaiZhi師長， 及阿羅漢乃至RuLaiWuYouYiYuZhu如來， 等無有異。 � 於失DaoZheShiQiZhengLuYuAn道者示其正路， 於闇Ye夜ZhangJi種DengZhong Wei中Zuo Guang Ming為作光Qiong ZheLingDeFu窮者令得RuShiPing如是Zho
Yan Shan Nan Zi Ru Lai Gong De Jia Shi Shi Fang Yi Qie Zhu Fo . 7 The Flower Adornment Sutra's Practices and Vows of . Gu Qi Shen Xin Jie Ru Dui Mu . Practices and Vows of Samantabhadra Bodhisattva Chapter 11 . Nai Jin Er Xu Kong Jie Bu Ke Jin Gu Wo C
May 02, 2018 · D. Program Evaluation ͟The organization has provided a description of the framework for how each program will be evaluated. The framework should include all the elements below: ͟The evaluation methods are cost-effective for the organization ͟Quantitative and qualitative data is being collected (at Basics tier, data collection must have begun)
Silat is a combative art of self-defense and survival rooted from Matay archipelago. It was traced at thé early of Langkasuka Kingdom (2nd century CE) till thé reign of Melaka (Malaysia) Sultanate era (13th century). Silat has now evolved to become part of social culture and tradition with thé appearance of a fine physical and spiritual .
THE DIAMOND SUTRA 1 Diamond Sutra The full Sanskrit title of this text is the Vajracchedikā Prajñāpāramitā Sūtra (The Vajra Prajna Paramita Sutra). The Buddha said this Sutra may be known as “The Diamond that Cuts through Illusion.” Like many Buddhist sūtras, The Diamond Sūtra begins with the famous phrase, "Thus have I heard."File Size: 909KB
On an exceptional basis, Member States may request UNESCO to provide thé candidates with access to thé platform so they can complète thé form by themselves. Thèse requests must be addressed to esd rize unesco. or by 15 A ril 2021 UNESCO will provide thé nomineewith accessto thé platform via their émail address.
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Dr. Sunita Bharatwal** Dr. Pawan Garga*** Abstract Customer satisfaction is derived from thè functionalities and values, a product or Service can provide. The current study aims to segregate thè dimensions of ordine Service quality and gather insights on its impact on web shopping. The trends of purchases have
Zen Buddhism By Jason Barker Founder: Bodhidharma (sixth century AD) Official Publications: Lankavatara Sutra; Lotus Sutra; Heart Sutra; Diamond Sutra; Surangama Sutra; Platform Sutra; koans HISTORY The founding of Zen Buddhism is
Description Logic Reasoning Research Challenges Reasoning with Expressive Description Logics – p. 2/40. Talk Outline Introduction to Description Logics The Semantic Web: Killer App for (DL) Reasoning? Web Ontology Languages DAML OIL Language Reasoning with DAML OIL OilEd Demo Description Logic Reasoning Research Challenges Reasoning with Expressive Description Logics – p. 2/40. Talk .
