Chinese
成一切众生色像。是菩萨念欲令成劫坏，即示成劫坏，彼诸众生即见成劫作坏劫；是菩萨欲令坏劫作成劫，即能示现坏劫作成劫，彼诸众生即见坏劫作成劫，如是一切成坏而示现成坏。是菩萨如是念欲令一劫示现一日初分即能示现，彼诸众生即见一劫为日初分；是菩萨以日初分示现一劫，彼即如是成，彼诸众生亦如是见。是名菩萨摩诃萨变化如意通。 “菩萨摩诃萨现前如意通者，是菩萨依不可思议功德、智慧增上自然无心现前，成就一切事不坏而能现前，是名菩萨摩诃萨现前如意通。 “善男子！何者是菩萨摩诃萨自然如意通？若诸众生应如是信、如是见种种形色、种种威仪，是菩萨——不思量、不分别——自然而现色，是名菩萨摩诃萨自然如意通。 “是菩萨若干世界众生应见诸佛出世而可度者，即时示现尔所世界佛出于世，从兜率天退、入胎、出胎、出家、苦行、诣道场降伏魔、成正觉、转法轮、现大涅槃，如是教化彼诸众生。 “善男子！菩萨摩诃萨如是如意通无量境界，是名菩萨摩诃萨如意神通智。 “善男子！何者是菩萨摩诃萨漏尽智通？善男子！菩萨远离四漏：所谓欲漏、有漏、见漏、无明漏。菩萨摩诃萨远离如是等漏，不复受生。是菩萨更不受生，而能随顺可化众生 现代汉语译本 成就一切众生的各种形象。如果菩萨想要示现成劫（世界的形成时期）和坏劫（世界的毁灭时期），就能示现成劫和坏劫，那些众生就能看到成劫变成坏劫；如果菩萨想要示现坏劫变成成劫，就能示现坏劫变成成劫，那些众生就能看到坏劫变成成劫，像这样一切的成劫和坏劫都能示现。如果菩萨想要将一劫的时间示现成一日的初分，就能示现，那些众生就能看到一劫变成一日的初分；如果菩萨将一日的初分示现成一劫，就能如其所示现，那些众生也能如其所见。这叫做菩萨摩诃萨（Bodhisattva-Mahāsattva，伟大的菩萨）变化如意通。 ‘菩萨摩诃萨现前如意通，是指菩萨依靠不可思议的功德和智慧，自然而然地、无心地现前，成就一切事情而不破坏事物的本性，这叫做菩萨摩诃萨现前如意通。’ ‘善男子！什么是菩萨摩诃萨自然如意通？如果众生应该以某种方式相信、以某种方式看到各种形状和各种威仪，那么菩萨——不思量、不分别——自然而然地显现出相应的形象，这叫做菩萨摩诃萨自然如意通。’ ‘如果菩萨看到某些世界的众生应该通过诸佛（Buddha）出世才能得到度化，菩萨就会立即在那些世界示现佛出世，从兜率天（Tuṣita Heaven）退下、入胎、出胎、出家、苦行、到达道场降伏魔、成就正觉、转法轮、示现大涅槃，像这样教化那些众生。’ ‘善男子！菩萨摩诃萨的如意通有无量的境界，这叫做菩萨摩诃萨如意神通智。’ ‘善男子！什么是菩萨摩诃萨漏尽智通？善男子！菩萨远离四漏：即欲漏、有漏、见漏、无明漏。菩萨摩诃萨远离这些烦恼，不再受轮回之苦。即使菩萨不再受生，也能随顺可以被教化的众生。
English
English version He embodies the various forms and appearances of all sentient beings. If the Bodhisattva wishes to manifest the formation (成劫) and destruction (坏劫) of a kalpa (劫, aeon), he can manifest the formation and destruction of a kalpa, and those beings will see the formation kalpa turning into a destruction kalpa; if the Bodhisattva wishes to manifest the destruction kalpa turning into a formation kalpa, he can manifest the destruction kalpa turning into a formation kalpa, and those beings will see the destruction kalpa turning into a formation kalpa. In this way, he manifests all formations and destructions. If the Bodhisattva wishes to manifest a kalpa as the first part of a day, he can manifest it, and those beings will see a kalpa as the first part of a day; if the Bodhisattva manifests the first part of a day as a kalpa, it will be so, and those beings will see it as such. This is called the Bodhisattva-Mahāsattva's (伟大的菩萨) transformation at will. 'The Bodhisattva-Mahāsattva's present-before-him supernatural power at will (现前如意通) is when the Bodhisattva, relying on inconceivable merit and wisdom, naturally and without intention manifests himself, accomplishing all things without destroying their nature. This is called the Bodhisattva-Mahāsattva's present-before-him supernatural power at will.' 'Good man! What is the Bodhisattva-Mahāsattva's natural supernatural power at will (自然如意通)? If beings should believe and see various forms and majestic demeanors in a certain way, then the Bodhisattva—without thinking or discriminating—naturally manifests the corresponding forms. This is called the Bodhisattva-Mahāsattva's natural supernatural power at will.' 'If the Bodhisattva sees that beings in certain worlds should be saved by the appearance of Buddhas (诸佛) in the world, he immediately manifests the Buddha's appearance in those worlds, descending from the Tuṣita Heaven (兜率天), entering the womb, being born, renouncing the household life, practicing asceticism, arriving at the Bodhi tree to subdue the demons, attaining perfect enlightenment, turning the wheel of Dharma, and manifesting great Nirvana, thus teaching those beings.' 'Good man! The Bodhisattva-Mahāsattva's supernatural power at will has limitless realms. This is called the Bodhisattva-Mahāsattva's wisdom of supernatural powers at will.' 'Good man! What is the Bodhisattva-Mahāsattva's wisdom of the exhaustion of outflows (漏尽智通)? Good man! The Bodhisattva is far from the four outflows: namely, the outflow of desire, the outflow of existence, the outflow of views, and the outflow of ignorance. The Bodhisattva-Mahāsattva is far from these afflictions and no longer undergoes rebirth. Even though the Bodhisattva no longer undergoes rebirth, he can still accord with those beings who can be transformed.' --------------------------------------------------------------------------------
Chinese
示现一切处生，是名菩萨自然不休息行于菩萨道。是名菩萨摩诃萨六通。 “善男子！何者是菩萨摩诃萨三明？所谓天眼智明、宿命智明、漏尽智明。 “善男子！何者名为智？有天眼智、天眼明。云何为天？彼清净天、胜妙上天等天眼智。菩萨摩诃萨毕竟得彼天眼智——清净天者，谓声闻、辟支佛、菩萨、诸佛如来；胜妙上天者，谓诸佛如来于声闻、辟支佛、天等为上。是菩萨摩诃萨得彼诸佛如来天眼，是名初明。 “善男子！何者是菩萨摩诃萨宿命智明？善男子！诸佛如来过去、未来、现在无有境界不知、不见、不觉，菩萨摩诃萨得彼境界、彼宿命智明，此明不同一切声闻、辟支佛，是名第二明。 “善男子！何者是菩萨摩诃萨漏尽智明？菩萨摩诃萨远离四漏及烦恼习气，所谓欲漏、有漏、见漏、无明漏。菩萨摩诃萨证见道时，即得远离如是等烦恼及烦恼习气，非但证断烦恼障法，亦复不同声闻、辟支佛等。得漏尽已，于一切生处及教化一切众生而无障碍，是名菩萨漏尽智明。是名菩萨摩诃萨三明。 “善男子！何者是菩萨摩诃萨八解脱？所谓有色见色，是名初解脱；内有色相见外色，是名第二解脱；信净是名第三解脱；是菩萨过一切色相，灭一切有对相，不念一切异相，知无边 现代汉语译本 示现于一切处受生，这被称为菩萨自然而不停歇地行于菩萨道。这就是菩萨摩诃萨的六神通。 ‘善男子！什么是菩萨摩诃萨的三明？就是天眼智明、宿命智明、漏尽智明。’ ‘善男子！什么叫做智？有天眼智、天眼明。什么是天？那清净的天、殊胜美妙的上天等天眼智。菩萨摩诃萨最终获得那样的天眼智——清净的天，指的是声闻、辟支佛、菩萨、诸佛如来；殊胜美妙的上天，指的是诸佛如来对于声闻、辟支佛、天等来说是至上的。这位菩萨摩诃萨获得诸佛如来的天眼，这称为初明。’ ‘善男子！什么是菩萨摩诃萨的宿命智明？善男子！诸佛如来对于过去、未来、现在没有不知道、不见、不觉的境界，菩萨摩诃萨获得那样的境界、那样的宿命智明，此明不同于一切声闻、辟支佛，这称为第二明。’ ‘善男子！什么是菩萨摩诃萨的漏尽智明？菩萨摩诃萨远离四种漏以及烦恼习气，就是欲漏、有漏、见漏、无明漏。菩萨摩诃萨证见道时，就能够远离像这样的烦恼以及烦恼习气，不仅仅是证断烦恼障法，也不同于声闻、辟支佛等。获得漏尽之后，对于一切受生之处以及教化一切众生都没有障碍，这称为菩萨的漏尽智明。这就是菩萨摩诃萨的三明。’ ‘善男子！什么是菩萨摩诃萨的八解脱？就是有色身而能见色，这称为初解脱；内心有色想而能见外面的色，这称为第二解脱；信心的清净，这称为第三解脱；这位菩萨超越一切色相，灭除一切有对之相，不念一切差异之相，知道无边
English
English version Manifesting birth in all places is called the Bodhisattva's natural and unceasing practice on the Bodhisattva path. This is called the six superknowledges of a Bodhisattva-Mahasattva. ‘Good man! What are the three kinds of clear knowing (三明) of a Bodhisattva-Mahasattva? They are the clear knowing of the divine eye (天眼智明), the clear knowing of past lives (宿命智明), and the clear knowing of the exhaustion of outflows (漏尽智明).’ ‘Good man! What is called wisdom (智)? There is the wisdom of the divine eye (天眼智), and the clarity of the divine eye (天眼明). What is meant by ‘divine’ (天)? It refers to the divine eye wisdom of the pure heavens (清净天), the supremely wonderful heavens (胜妙上天), and other heavens. A Bodhisattva-Mahasattva ultimately attains that divine eye wisdom—the pure heavens refer to Shravakas (声闻), Pratyekabuddhas (辟支佛), Bodhisattvas, and all Buddhas-Tathagatas (诸佛如来); the supremely wonderful heavens refer to the fact that all Buddhas-Tathagatas are supreme to Shravakas, Pratyekabuddhas, and the heavens. This Bodhisattva-Mahasattva attains the divine eye of all Buddhas-Tathagatas; this is called the first clear knowing.’ ‘Good man! What is the clear knowing of past lives (宿命智明) of a Bodhisattva-Mahasattva? Good man! There is no realm in the past, future, or present that the Buddhas-Tathagatas do not know, see, or perceive. The Bodhisattva-Mahasattva attains that realm, that clear knowing of past lives. This clear knowing is different from that of all Shravakas and Pratyekabuddhas; this is called the second clear knowing.’ ‘Good man! What is the clear knowing of the exhaustion of outflows (漏尽智明) of a Bodhisattva-Mahasattva? The Bodhisattva-Mahasattva is far from the four outflows (四漏) and the habitual tendencies of afflictions, namely, the outflow of desire (欲漏), the outflow of existence (有漏), the outflow of views (见漏), and the outflow of ignorance (无明漏). When the Bodhisattva-Mahasattva realizes the path of seeing (见道), he immediately becomes distant from such afflictions and the habitual tendencies of afflictions. He not only realizes the cessation of the Dharma that obstructs afflictions, but he is also different from Shravakas and Pratyekabuddhas. Having attained the exhaustion of outflows, he has no obstruction in all places of birth and in teaching and transforming all sentient beings; this is called the clear knowing of the exhaustion of outflows of a Bodhisattva. This is called the three kinds of clear knowing of a Bodhisattva-Mahasattva.’ ‘Good man! What are the eight liberations (八解脱) of a Bodhisattva-Mahasattva? They are: having form and seeing form, which is called the first liberation; having internal form and seeing external form, which is called the second liberation; purity of faith, which is called the third liberation; this Bodhisattva transcends all forms, extinguishes all opposing forms, does not think of all different forms, and knows the boundless --------------------------------------------------------------------------------
Chinese
虚空即入无边虚空行，是名第四解脱；是菩萨过一切虚空无边相，知无边识即入无边识行，是名第五解脱；是菩萨过一切无边识相，知无所有即入无所有处行，是名第六解脱；是菩萨过一切无所有处，知非有想非无想安隐即入非有想非无想处行，是名第七解脱；是菩萨过一切非有想非无想行，灭一切受、想，入灭尽定行，是名第八解脱。 “善男子！云何有色见色？有色者皆是因缘而生，见空无寿者能如是见得脱于缚，是名解脱。 “云何内有色相见外色？见空无寿者皆是因缘生，能如是见得脱于缚，名为解脱。 “云何信净？净者，若分别净、不净相名为邪见，以信净故得脱于缚，名为解脱。 “过一切色相，灭一切有对相，不念别异相，知无边虚空即入无边虚空行。无量虚空虚空空，能如是知得脱于缚，名为解脱。 “过一切虚空知无边识即入无边识行。无量识、无边识，此无边识即是空，能如是知得脱于缚，名为解脱。 “过无边识知无所有少即入无所有行——所有者，名为贪、瞋、痴烦恼。入无所有行者灭彼烦恼，能如是知得脱于缚，名为解脱。 “过无所有者知非有想非无想安隐即入非有想非无想行。非有想者，性空寂静；非无想者，以依因缘而有。能如是见 现代汉语译本： 进入无边虚空的境界，并在其中行动，这被称为第四解脱；菩萨超越一切无边虚空的表相，了知无边识的境界，并进入其中行动，这被称为第五解脱；菩萨超越一切无边识的表相，了知一无所有的境界，并进入其中行动，这被称为第六解脱；菩萨超越一切一无所有的境界，了知非有想非无想的安稳境界，并进入非有想非无想处行动，这被称为第七解脱；菩萨超越一切非有想非无想的行动，灭尽一切感受和思想，进入灭尽定（Nirodha-samāpatti）的境界，这被称为第八解脱。 ‘善男子！什么叫做有色身的人观察色身？有色身的人都是因缘和合而生，观察到空性，没有常住不变的自体，能够这样观察就能脱离束缚，这叫做解脱。 ‘什么叫做内在有色相的人观察外在的色？观察到空性，没有常住不变的自体，都是因缘和合而生，能够这样观察就能脱离束缚，这叫做解脱。 ‘什么叫做信心的清净？所谓的清净，如果分别清净和不清净的表相，就叫做邪见，因为信心的清净就能脱离束缚，这叫做解脱。 ‘超越一切色相，灭除一切有对立的表相，不念及任何差别异相，了知无边虚空，并进入无边虚空的境界。无量的虚空，虚空本性为空，能够这样了知就能脱离束缚，这叫做解脱。 ‘超越一切虚空，了知无边识的境界，并进入无边识的境界。无量的识，无边的识，这无边的识就是空性，能够这样了知就能脱离束缚，这叫做解脱。 ‘超越无边识的境界，了知一无所有，并进入一无所有的境界——所谓的所有，指的是贪（Lobha）、嗔（Dosa）、痴（Moha）等烦恼。进入一无所有的境界，就能灭除这些烦恼，能够这样了知就能脱离束缚，这叫做解脱。 ‘超越一无所有的境界，了知非有想非无想的安稳境界，并进入非有想非无想的境界。所谓的非有想，指的是其自性为空性，寂静无为；所谓的非无想，指的是它依赖因缘而存在。能够这样观察