Chinese
与我慈等。与我悲等与我解等。与我知等与我辨等。乃至世界所有知量。能尽知者即能知此光明。所谓因缘而得种种知见。 尔时阿难于其闷中。心有少省强自意持。即起问卢遮那言。世尊其此光者唯说诸佛耶。佛言是善男子。唯佛能知。虽有菩萨未同佛见。其时阿难前礼佛足。五体投地眼中垂泪。以偈问曰。 世界有菩萨 现身得为佛 世界有菩萨 能化无边身 世界有菩萨 能知佛所知 世界有菩萨 能解众生缚 世界有菩萨 遍入诸佛刹 世界有菩萨 种种示方便 世界有菩萨 堪忍入诸苦 世界有菩萨 摄众于己身 如是诸菩萨 皆是灌顶主 示同诸佛身 应念现诸境 神通波罗蜜 其实不思议 能于急难中 无畏大自在 我观如是等 与佛亦无异 若具受持者 同佛不思议 诵持佛法藏 一一皆遍了 即此法云顶 皆是满足位 云何此人等 不知此因缘 若此不知者 下愚何能了 尔时毗卢遮那佛。于光明中出大音声。叹阿难言。善哉佛子以是等菩萨虽有大慈慈不遍故。所以不知。虽有大悲悲不遍故。所以不知。虽有大忍忍不遍故。所以不知。虽有大通通亦不遍。虽有大力力亦不遍。虽有示现示现不遍。虽有无 现代汉语译本： 与我慈悲等同，与我悲悯等同，与我解脱等同，与我智慧等同，与我辩才等同。乃至世界所有能知的限量，能够完全知晓的，就能知晓此光明。这光明是所谓的因缘和合而产生的种种知见。 当时，阿难（Ananda，佛陀的十大弟子之一）在昏闷之中，心中稍微清醒，勉强用意志支撑，于是起身问卢遮那佛（Vairocana，光明遍照佛）说：‘世尊，这光明仅仅是诸佛才能知晓的吗？’佛说：‘是的，善男子，只有佛才能完全知晓。即使有菩萨（Bodhisattva，立志成佛的修行者），他们的见解也不同于佛。’当时，阿难上前礼拜佛足，五体投地，眼中流泪，用偈颂问道： ‘世界有菩萨，示现化身成就佛果； 世界有菩萨，能够化现无边身； 世界有菩萨，能够知晓佛所知的一切； 世界有菩萨，能够解脱众生的束缚； 世界有菩萨，遍入十方诸佛的刹土； 世界有菩萨，以种种方式示现方便法门； 世界有菩萨，能够堪忍进入各种苦难之中； 世界有菩萨，能够将众生摄入自身。 像这样的诸位菩萨，都是灌顶之主； 示现与诸佛相同的身相，应念之间显现各种境界； 神通波罗蜜（Paramita，到达彼岸），其实不可思议； 能够在危急困难之中，无畏而大自在。 我观察像他们这样的人，与佛也没有什么差别； 如果能够具足受持这些，就与佛一样不可思议； 诵读受持佛的法藏，一一都能普遍明了； 就在这法云顶上，都是满足一切功德的位置。 为什么这些人却不能知晓这其中的因缘呢？ 如果这些人都不知晓，那么下愚之人又怎么能够明白呢？’ 当时，毗卢遮那佛（Vairocana，光明遍照佛）在光明中发出巨大的声音，赞叹阿难说：‘说得好啊，佛子！因为这些菩萨虽然有大慈悲，但慈悲并不普遍，所以不能完全知晓。虽然有大悲悯，但悲悯并不普遍，所以不能完全知晓。虽然有大忍辱，但忍辱并不普遍，所以不能完全知晓。虽然有大神通，但神通也不普遍。虽然有大力，但力量也不普遍。虽然有示现，但示现并不普遍。虽然有无
English
English version: Equal to my loving-kindness, equal to my compassion, equal to my liberation, equal to my wisdom, equal to my eloquence. Even the entire knowable limit of the world, whoever can fully know it, can know this light. This light is the so-called various knowledges and views obtained through causes and conditions. At that time, Ananda (one of the ten principal disciples of the Buddha), in his daze, regained a little consciousness and barely sustained himself with his will. He then rose and asked Vairocana Buddha (the Buddha of pervasive light): 'Venerable One, is this light only known by all the Buddhas?' The Buddha said: 'Yes, good man, only the Buddha can fully know it. Even if there are Bodhisattvas (beings who aspire to become Buddhas), their views are not the same as the Buddha's.' At that time, Ananda stepped forward, prostrated himself at the Buddha's feet, with tears in his eyes, and asked in verse: 'There are Bodhisattvas in the world, manifesting bodies to attain Buddhahood; There are Bodhisattvas in the world, who can transform into boundless bodies; There are Bodhisattvas in the world, who can know what the Buddha knows; There are Bodhisattvas in the world, who can liberate beings from their bonds; There are Bodhisattvas in the world, who pervade all the Buddha-lands; There are Bodhisattvas in the world, who show expedient means in various ways; There are Bodhisattvas in the world, who can endure entering all kinds of suffering; There are Bodhisattvas in the world, who can gather beings into themselves. Such Bodhisattvas are all lords of empowerment; Manifesting the same form as the Buddhas, instantly manifesting all realms; The神通 Paramita (Paramita, perfection of transcendence) is truly inconceivable; Able to be fearless and greatly at ease in times of urgency and difficulty. I observe such beings, and they are no different from the Buddha; If one can fully uphold these, one is as inconceivable as the Buddha; Reciting and upholding the Buddha's Dharma treasury, each and every one is universally understood; Right here on the cloud-top of Dharma, is the position of fulfilling all merits. Why do these people not know this cause and condition? If these people do not know, how can the ignorant understand?' At that time, Vairocana Buddha (the Buddha of pervasive light) emitted a great sound from within the light, praising Ananda, saying: 'Well said, son of the Buddha! Because these Bodhisattvas, although they have great loving-kindness, their loving-kindness is not pervasive, therefore they cannot fully know. Although they have great compassion, their compassion is not pervasive, therefore they cannot fully know. Although they have great forbearance, their forbearance is not pervasive, therefore they cannot fully know. Although they have great supernatural powers, their supernatural powers are also not pervasive. Although they have great strength, their strength is also not pervasive. Although they have manifestations, their manifestations are not pervasive. Although they have no --------------------------------------------------------------------------------
Chinese
碍无碍不遍。如是不遍一一菩萨皆悉有之。若得遍者了见佛性。即能知我。此事佛性犹故未了。云何能知如来量处。阿难白佛言。世尊如是菩萨犹故不知。一切众生云何得解此理。佛言汝我此亲承第七佛释迦牟尼。次当宣说。一切众生自然得了。能奉持者。一切众生自然得解我之所说。 尔时阿难。即问释迦牟尼佛言。世尊此事云何。我自亲承供养已经劫数。唯愿为我示现。及诸法要。我欲修行流注众生心际。 尔时如来告阿难言。阿难我今示现如是神力。汝等递相告语慎勿惊怖。阿难即受如来语告大众言。大众当知大众当知。高声三告。其时阿难不觉身腾处虚空中。大众仰观见阿难身。谓是阿难得无碍通。其时音声遍至阿迦尼吒天所有世界尽皆知闻。阿难白佛言。世尊遍告已讫唯愿示现。尔时世尊。即以四十齿俱时齐密入慈愍定。计念心中心咒作是念已。复以右手中指指于南方。以足大指案于地。其时所有世界及非世界。所有地狱涌出虚空。 复于上方世界所有诸雨。雨宝莲华破此地狱。其时世界无有一人受诸苦者。秽恶都尽俱得法眼见于如来。复有示现一切世界诸大药叉及罗刹王护梵帝释四天王等一切饿鬼及阿修罗王。如是之身皆得神通。所谓通者善通慈愍。普覆众生如佛无异。 复有 现代汉语译本： ‘碍无碍不遍’，这种‘不遍’的状态，每一位菩萨都具备。如果能够达到‘遍’的状态，就能明了地见到佛性，从而认识我（如来）。现在对佛性尚未完全了解，又怎么能知道如来的境界呢？阿难（Ananda）问佛说：‘世尊，像这样的菩萨尚且不能了解，一切众生又怎么能够理解这个道理呢？’佛说：‘你是我亲自教导的第七佛释迦牟尼（Sakyamuni）。接下来我将宣说，一切众生自然就能理解。能够奉行和受持的人，一切众生自然就能理解我所说的话。’ 当时，阿难（Ananda）就问释迦牟尼佛（Sakyamuni Buddha）说：‘世尊，这件事是怎么回事呢？我亲自侍奉供养已经经历了无数劫。只希望您能为我示现，以及传授诸法的要义。我想要修行，让这些法要流布到众生的心中。’ 当时，如来告诉阿难（Ananda）说：‘阿难，我现在示现这样的神通力量，你们互相转告，不要惊慌害怕。’阿难（Ananda）立刻接受如来的教诲，告诉大众说：‘大众应当知道，大众应当知道。’高声说了三遍。当时阿难（Ananda）不自觉地腾身到了虚空中。大众仰头观看阿难（Ananda）的身影，认为阿难（Ananda）获得了无碍神通。当时这个声音传遍了阿迦尼吒天（Akanistha Heaven）的所有世界，所有众生都听到了。阿难（Ananda）对佛说：‘世尊，我已经遍告完毕，希望您能示现。’当时世尊，立刻将四十颗牙齿紧密地并拢，进入慈愍定（compassionate samadhi）。在心中默念心中心咒（Heart-Center Mantra），这样想完之后，又用右手中指指向南方，用脚的大拇指按住地面。当时所有的世界以及非世界，所有的地狱都涌出虚空。 又从上方世界降下各种雨，雨中包含着宝莲华，用来破除这些地狱。当时世界中没有一个人遭受痛苦，所有的污秽都消失了，都获得了法眼，见到了如来。又示现了一切世界中的各种大药叉（Yaksa）以及罗刹王（Rakshasa King），护梵帝释（Brahma and Indra），四天王（Four Heavenly Kings）等一切饿鬼（hungry ghosts）以及阿修罗王（Asura King）。像这样的身形都获得了神通。所谓神通，就是善于通达慈悲怜悯，普遍覆盖众生，和佛没有什么不同。 还有...
English
English version: ‘Unobstructed and unobstructed, not pervasive.’ Every Bodhisattva possesses this state of ‘not pervasive.’ If one can attain the state of ‘pervasive,’ one can clearly see the Buddha-nature and thus know me (the Tathagata). Now, since the Buddha-nature is not yet fully understood, how can one know the extent of the Tathagata's realm? Ananda asked the Buddha, ‘World Honored One, even Bodhisattvas like these cannot understand, how can all sentient beings comprehend this principle?’ The Buddha said, ‘You are the seventh Buddha Sakyamuni (Sakyamuni), personally taught by me. Next, I will proclaim, and all sentient beings will naturally understand. Those who can uphold and maintain it, all sentient beings will naturally understand what I have said.’ At that time, Ananda (Ananda) asked Sakyamuni Buddha (Sakyamuni Buddha), ‘World Honored One, what is the matter with this? I have personally served and made offerings for countless kalpas. I only hope that you can show it to me and impart the essence of all dharmas. I want to practice and let these essentials flow into the hearts of sentient beings.’ At that time, the Tathagata told Ananda (Ananda), ‘Ananda, I am now manifesting such divine power. You should tell each other and do not be alarmed or afraid.’ Ananda (Ananda) immediately accepted the Tathagata's teachings and told the public, ‘The public should know, the public should know.’ He said it aloud three times. At that time, Ananda (Ananda) unconsciously rose into the void. The public looked up at Ananda's (Ananda) figure, thinking that Ananda (Ananda) had attained unobstructed supernatural powers. At that time, this voice spread throughout all the worlds of Akanistha Heaven (Akanistha Heaven), and all beings heard it. Ananda (Ananda) said to the Buddha, ‘World Honored One, I have finished proclaiming, I hope you can show it.’ At that time, the World Honored One immediately closed his forty teeth tightly together and entered the compassionate samadhi (compassionate samadhi). He silently recited the Heart-Center Mantra (Heart-Center Mantra) in his heart. After thinking this way, he pointed his right middle finger to the south and pressed his foot's big toe on the ground. At that time, all the worlds and non-worlds, all the hells, emerged from the void. Also, from the upper world, various rains fell, containing precious lotus flowers, to break these hells. At that time, there was not a single person in the world suffering, all the filth disappeared, and they all obtained the Dharma Eye and saw the Tathagata. It also manifested all kinds of great Yakshas (Yaksa) and Rakshasa Kings (Rakshasa King), Brahma and Indra (Brahma and Indra), the Four Heavenly Kings (Four Heavenly Kings), all hungry ghosts (hungry ghosts) and Asura Kings (Asura King) in all the worlds. Such forms all obtained supernatural powers. The so-called supernatural power is to be good at understanding compassion and covering all sentient beings, which is no different from the Buddha. And there are... --------------------------------------------------------------------------------
Chinese
大通于虚空中雨微细雨。所有一切起愿求者皆得满足。缨重疾病承此闻力皆得除差。饿者饱满热者清凉。 复有大通遍十方界所有众生。当尔之时一一皆论说佛心地。 复有大通。若有众生在母腹者。处胎孕者。为儿者即能忆识过去心地。知所生处本所经事。并能记持。 复有大通。十方世界诸恶灾毒永劫不起。 复有大通。其通光明遍十方界。一一界量是佛及诸菩萨。乃至声闻四果等类。俱得明见无有疑滞。俱时皆能明遍三界。尽诸苦际同佛寿劫。 复有大通。其通光明现五种色。一一色中五百万亿那由他殑伽沙化佛。俱将眷属大菩萨众升空而来。所是眷属皆能论说佛心中心所有法要。即自明解。 复有大通。其通光明遍十方刹。其时大地动摇三十六遍。星宿日月应时堕落。遍于八方所有魔及魔民。皆舍魔业退其威神。即得佛通。佛通已俱能忆识本所受业。即生悔恨求哀忏悔自求出家。无有一人心不定者。佛告诸善男子。其此通光遍十方界有大威德。三明六通具八解脱。如法修者直至佛身更无异身。何以故。以诸佛心同时证故。以诸如来同印可故。我卢遮那者是佛母。常于此中自住持故。所有愿求自印可故。自满愿故自观察故。自与一切为灌顶师。所有学者自来证故。能知佛 现代汉语译本： 大通于虚空中降下细微的雨。所有发起愿望和祈求的人都得到满足。身患重病的人承受这（佛法）的威力，疾病都得以消除痊愈。饥饿的人得到饱足，炎热的人感到清凉。 又有大通，遍及十方世界所有众生。在那个时候，他们每一个人都能谈论佛的心地（Buddha-nature）。 又有大通，如果众生在母亲腹中，处于胎孕之中，或者还是婴儿，就能忆起过去的心地，知道所生之处和原本经历的事情，并且能够记住。 又有大通，十方世界各种邪恶的灾难和毒害永远不会发生。 又有大通，它的光明遍照十方世界。每一个世界的范围内，无论是佛（Buddha）以及诸位菩萨（Bodhisattva），乃至声闻（Śrāvaka）四果等修行者，都能清楚地看见，没有任何疑惑和滞碍。同时都能明白地照遍三界（Trailokya），直至所有痛苦的尽头，与佛的寿命一样长久。 又有大通，它的光明显现五种颜色。每一种颜色中都有五百万亿那由他（nayuta）殑伽沙（Ganges sand）化佛（Nirmāṇakāya），都带领着眷属和大菩萨众升空而来。这些眷属都能谈论佛心中心（the heart of Buddha's mind）的所有法要，并且自己明白理解。 又有大通，它的光明遍照十方刹土（Buddha-land）。那时大地震动三十六次，星宿和日月应时坠落。遍布于八方的所有魔（Mara）及其魔民，都舍弃魔业，退去他们的威神，立即获得佛通（Buddha-powers）。获得佛通后，都能忆起原本所受的业报，立即产生后悔和怨恨，哀求忏悔，自己寻求出家。没有一个人的心是不定的。佛告诉诸位善男子，这种神通光明遍照十方世界，具有巨大的威德，具备三明六通（three insights and six supernormal powers），具足八解脱（eight liberations）。如法修行的人，直至成就佛身，更不会有其他的身。为什么呢？因为诸佛的心同时证悟的缘故。因为诸位如来（Tathāgata）共同印证的缘故。我卢遮那（Vairocana）就是佛母，常常在这里自己住持的缘故。所有的愿望和祈求，自己印证的缘故。自己满足愿望的缘故，自己观察的缘故，自己与一切众生作为灌顶师的缘故。所有学习的人自己来证悟的缘故，能够知道佛。