Chinese
广眼也。先有翻为遍照王如来也。又有翻为大日如来此并略而名义阙也。又此如来亦名佛菩萨眼如来。亦名诸佛菩萨母。亦名诸佛菩萨最上广博清净藏也。所谓诸佛菩萨依之明见故。诸佛菩萨于中出生故。一切贤圣于中住故。又此大日如来常住。满虚空法界量微尘等诸佛身相。一一身相皆无中边。又无增减。故毗卢遮那大经说。为无尽庄严藏三昧也。经云持一切如来身以为其体。第二显体也。释曰。无缘智明遍满虚空。一切佛身即一佛身也。经即入一切如来至三摩地等。第三明行也。释曰。此中云三昧耶者正翻为等持三摩地。地者正翻为等念(旧云等至)谓遍一切处等持自智。即入一切如来智也。即入一切普贤智。持此智行犹如金刚。入有情界平等摄受而护念之故。华严经云。佛身普放大光明。色相无边极清净。如云充满一切土。处处称扬佛功德。光明所照咸欢喜。众生有苦悉除灭。各令恭敬起慈心。此是如来自在用(如彼广说)经从其至拔折罗萨埵等。此第四护念也。释曰。此中云阿毗三昧耶者。正翻为无上等持。旧翻为护念也。如金刚般若云善护念。是谓从诸佛一切普贤金刚智中出此秘明。故云无上。以此秘明加持有情令最坚牢故。秘明义者。一切有情皆是金刚也。故称拔折罗萨埵。谓修行者起大悲心以一切智愿 现代汉语译本 广眼，先前有翻译为遍照王如来（Vairocana，光明遍照一切处的如来），又有翻译为大日如来（Mahavairocana，伟大的太阳如来），这些都是简略的称呼，名义并不完整。而且这位如来也被称为佛菩萨眼如来，也被称为诸佛菩萨之母，也被称为诸佛菩萨最上广博清净藏。之所以这样称呼，是因为诸佛菩萨依靠它才能明见一切，诸佛菩萨从中出生，一切贤圣都安住于其中。而且这位大日如来常住于世，其身相充满虚空法界，如同微尘一样众多，每一个身相都没有起始和终结，也没有增多和减少。所以《毗卢遮那大经》（Mahavairocana Sutra）说，这是无尽庄严藏三昧（Samadhi，禅定）。 经文说：‘持一切如来身以为其体’，这是第二点，阐释其本体。解释说：无缘智的光明遍满虚空，一切佛身即是一个佛身。经文说：‘即入一切如来至三摩地等’，这是第三点，阐释其修行。解释说：这里说的三昧耶（Samaya，誓约），正确的翻译是‘等持’，也就是三摩地（Samadhi，禅定）。‘地’正确的翻译是‘等念’（旧译为‘等至’），意思是普遍在一切处所保持自智的等持，也就是进入一切如来的智慧。即进入一切普贤（Samantabhadra，普遍的贤者）的智慧，保持这种智慧的修行犹如金刚，进入有情众生的世界，平等地摄受和护念他们。 《华严经》（Avatamsaka Sutra）说：‘佛身普放大光明，色相无边极清净，如云充满一切土，处处称扬佛功德。光明所照咸欢喜，众生有苦悉除灭，各令恭敬起慈心。’这就是如来的自在作用（如经中所广说）。经文说：‘从其至拔折罗萨埵（Vajrasattva，金刚萨埵）等’，这是第四点，护念。解释说：这里说的阿毗三昧耶（Abhisamaya，现观），正确的翻译是‘无上等持’，旧译为‘护念’。如同《金刚般若经》（Vajra Prajna Sutra）所说‘善护念’。这就是说，从诸佛一切普贤金刚智中产生这种秘密的明咒，所以说是‘无上’。用这种秘密的明咒加持有情众生，使他们最为坚牢。秘密明咒的含义是，一切有情众生都是金刚，所以称为拔折罗萨埵（Vajrasattva，金刚萨埵），意思是修行者发起大悲心，以一切智慧和愿力。
English
English version 'Wide Eye'. Previously, it was translated as Vairocana Tathagata (Vairocana, the Tathagata whose light illuminates everywhere). It was also translated as Mahavairocana Tathagata (Mahavairocana, the Great Sun Tathagata). These are all abbreviated names, and their meanings are incomplete. Moreover, this Tathagata is also called the Buddha-Bodhisattva Eye Tathagata, the Mother of all Buddhas and Bodhisattvas, and the Supreme, Vast, and Pure Treasury of all Buddhas and Bodhisattvas. It is so called because all Buddhas and Bodhisattvas rely on it to clearly see everything, all Buddhas and Bodhisattvas are born from it, and all sages dwell within it. Furthermore, this Mahavairocana Tathagata constantly abides, and its form fills the Dharma Realm of empty space, as numerous as dust particles. Each form has no beginning or end, nor does it increase or decrease. Therefore, the Mahavairocana Sutra says that this is the Samadhi (Samadhi, meditation) of the inexhaustible adorned treasury. The sutra says: 'Holding the body of all Tathagatas as its essence.' This is the second point, explaining its essence. The explanation says: The light of unconditioned wisdom pervades empty space, and the bodies of all Buddhas are one Buddha body. The sutra says: 'Immediately entering all Tathagatas to Samadhi, etc.' This is the third point, explaining its practice. The explanation says: The Samaya (Samaya, vow) mentioned here is correctly translated as 'equal holding', which is Samadhi (Samadhi, meditation). 'Dhi' is correctly translated as 'equal thought' (formerly translated as 'equal attainment'), meaning universally maintaining the equal holding of one's own wisdom in all places, which is entering the wisdom of all Tathagatas. That is, entering the wisdom of all Samantabhadra (Samantabhadra, the Universal Worthy), maintaining this wisdom practice like a vajra, entering the world of sentient beings, equally embracing and protecting them. The Avatamsaka Sutra says: 'The Buddha's body universally emits great light, its form is boundless and extremely pure, like clouds filling all lands, everywhere praising the Buddha's merits. Those illuminated by the light are all joyful, the sufferings of sentient beings are all extinguished, each is caused to respectfully arise with a compassionate heart.' This is the self-mastery of the Tathagata (as extensively explained in the sutra). The sutra says: 'From it to Vajrasattva (Vajrasattva, the Diamond Being), etc.' This is the fourth point, protection and mindfulness. The explanation says: The Abhisamaya (Abhisamaya, direct realization) mentioned here is correctly translated as 'supreme equal holding', formerly translated as 'protection and mindfulness'. As the Vajra Prajna Sutra says, 'Well protect and be mindful.' This means that this secret mantra comes from the wisdom of all Buddhas, all Samantabhadra, and the Vajra. Therefore, it is said to be 'supreme'. Using this secret mantra to bless sentient beings, making them the most firm. The meaning of the secret mantra is that all sentient beings are Vajras, therefore they are called Vajrasattva (Vajrasattva, the Diamond Being), meaning that practitioners generate great compassion with all wisdom and vows. --------------------------------------------------------------------------------
Chinese
入普贤海住有情界。复以明心三业秘密加持令诸有情住坚牢身。能如是入者。尔时行者身不至彼。亦不住此。心不住此亦不着彼。满法界量无前无后。以明智观察令无障碍。入出相用分明不滞。如是入者是名得入普贤金刚最初行海。若展转能入神变境界不滞不碍。是名入于一切如来普贤功德无尽藏海也。 颂秘密神变相者。经说秘明时至既示现己等。此中智用境界不同有十二门。一依因。二显本。三应实。四显相。五显力。六还源。七显智。八示相。九明德。十显实。十一普现。十二感应。经云说秘明时从一切如来普贤之心。此第一依因也。释曰。一切诸佛现神变时非无因。故谓从如来智入普贤心。若不尔者碍而不遍。无智故有碍。无行故不遍。经云为众多月轮至菩提心已。此第二显本也。释曰。谓菩提心者万德之源众行之本。是故如来先显心相。清净圆满犹如月轮。即大菩提相也。以此心相遍有情处。诸有情类数乃无量故曰众多。一切有情遇菩提光皆得清净。故云出现普净一切众生界也。发菩提心者应如是行。若越此者非菩提心也。经云于诸佛所围绕而住。此第三应实也。释曰。诸佛菩提胜相圆满体性凝寂。离空不空。从佛心生还依佛住。以智力故不散不没也。又佛加持故不出于彼有情之心。而复等于诸佛。 现代汉语译本：进入普贤海，安住于有情众生的境界。再次以明心的身、语、意三业秘密加持，使一切有情众生安住于坚固之身。能够这样进入的人，那时行者的身不在此处，也不在彼处；心不执着于此，也不执着于彼。充满法界的量，没有前后之分。以明智观察，使其没有障碍。进入和出来的相用分明而不停滞。像这样进入，就叫做证入了普贤金刚最初的行海。如果辗转能够进入神变境界，没有停滞没有阻碍，这就叫做进入了一切如来普贤功德无尽藏海。 赞颂秘密神变之相，经中说‘秘明之时，既已示现自身’等等。这其中智慧的运用和境界不同，有十二个门。一是依因，二是显本，三是应实，四是显相，五是显力，六是还源，七是显智，八是示相，九是明德，十是显实，十一是普现，十二是感应。经中说‘说秘明时，从一切如来普贤之心’，这是第一依因。解释说：一切诸佛显现神变时，不是没有原因的。所以说从如来的智慧进入普贤的心。如果不是这样，就会有阻碍而不周遍。没有智慧就会有阻碍，没有行动就不会周遍。经中说‘为众多月轮至菩提心已’，这是第二显本。解释说：所谓菩提心，是万德的根源，众行的根本。因此如来先显现心的相状，清净圆满犹如月轮，就是大菩提的相。以这个心相遍布有情众生之处。有情众生的数量是无量的，所以说众多。一切有情遇到菩提之光，都能得到清净，所以说出现普净一切众生界。发菩提心的人应该这样修行。如果超越了这个，就不是菩提心。经中说‘于诸佛所围绕而住’，这是第三应实。解释说：诸佛菩提殊胜的相，圆满的体性凝定寂静，离空非空。从佛心生起，还依佛而住。以智慧的力量，所以不散失也不隐没。又因为佛的加持，所以不离开那些有情众生的心，而又等同于诸佛。
English
English version: Entering the Samantabhadra Sea and dwelling in the realm of sentient beings. Again, with the secret blessings of the three karmas (body, speech, and mind) of illuminating the mind, enabling all sentient beings to dwell in a firm body. One who can enter in this way, at that time, the practitioner's body is neither here nor there; the mind is neither attached to this nor attached to that. Filling the measure of the Dharma realm, without before or after. Observing with clear wisdom, making it without obstruction. The appearance and function of entering and exiting are clear and without stagnation. Entering in this way is called attaining entry into the initial practice sea of Samantabhadra Vajra. If one can enter the realm of miraculous transformations in succession, without stagnation or hindrance, this is called entering the inexhaustible treasury sea of all Tathagatas' Samantabhadra merits. Praising the aspect of secret miraculous transformations, the sutra says, 'When the secret illumination time arrives, one manifests oneself,' and so on. Within this, the application of wisdom and the realm are different, having twelve gates. First, reliance on cause; second, manifestation of the essence; third, corresponding to reality; fourth, manifestation of form; fifth, manifestation of power; sixth, returning to the source; seventh, manifestation of wisdom; eighth, showing the form; ninth, clarifying virtue; tenth, manifesting reality; eleventh, universal manifestation; twelfth, response and interaction. The sutra says, 'Speaking of the secret illumination time, from the heart of all Tathagatas Samantabhadra,' this is the first reliance on cause. Explanation: When all Buddhas manifest miraculous transformations, it is not without cause. Therefore, it is said to enter the heart of Samantabhadra from the wisdom of the Tathagata. If it were not so, it would be obstructed and not pervasive. Without wisdom, there is obstruction; without action, there is no pervasiveness. The sutra says, 'For many moon wheels, having reached the Bodhi mind,' this is the second manifestation of the essence. Explanation: The so-called Bodhi mind is the source of myriad virtues and the foundation of all practices. Therefore, the Tathagata first manifests the aspect of the mind, pure and complete like a moon wheel, which is the aspect of great Bodhi. With this aspect of the mind pervading the places of sentient beings. The number of sentient beings is immeasurable, therefore it is said 'many'. All sentient beings who encounter the light of Bodhi can attain purity, therefore it is said 'appearing and universally purifying all realms of sentient beings'. One who generates the Bodhi mind should practice in this way. If one goes beyond this, it is not the Bodhi mind. The sutra says, 'Dwelling surrounded by all Buddhas,' this is the third corresponding to reality. Explanation: The excellent aspect of the Bodhi of all Buddhas, the complete essence is solidified and tranquil, neither empty nor non-empty. Arising from the Buddha's heart, it still relies on the Buddha to dwell. Because of the power of wisdom, it is neither scattered nor hidden. Moreover, because of the Buddha's blessings, it does not leave the hearts of those sentient beings, and is equal to all Buddhas. --------------------------------------------------------------------------------
Chinese
法界身轮周围而住。尔时诸佛菩提不增。有情菩提不减。入佛菩提应如是住。经云于月轮中至拔折罗等者。此第四显相也。释曰。佛心菩提依由智起圆凝而住表空不空。各于其中现差别智相也。故云出现一切如来种种智拔折罗也。所谓于诸轮中一一智相也。即普贤菩提轮内现五股相。不空菩提轮中金刚钩相。第三弓相。第四欢喜相。乃至十六大菩萨等各各智相。及四波罗蜜四摄四供养等。一切眷属差别之相也。如是之相皆是法界菩提。周围月轮之所出现。如是智相于诸月轮所出现者。各欲显有实相力变。又表如来智菩提业身无碍成就。令诸有情有胜修证。故如下门次第一一别明。经云以其普贤至坚牢故等。此第五显力也。释曰。谓各一切如来智菩提心有无碍用者。谓由如来普贤行遍一切处坚牢加持故。而能成就种种相用也。故云以其普贤故金刚萨埵三摩地极坚牢故也。经云如来神力故入毗卢遮那佛心至一体等。此第六还源也。释曰。所谓如上佛心菩提及与智相。本从心起还入佛心。以表相用一体性故。以佛神力出入无碍。为欲成就一智相用遍一切处。故一切智相从此建立。应知一智即一切智一切智即一智也。是故已下诸门皆云金刚萨埵三摩地极坚牢故。经云又从心流出满虚空界成立五峰光明者。此第七显智也。释曰。 现代汉语译本 法界身轮周围而住。此时诸佛的菩提心不会增加，众生的菩提心也不会减少。进入佛的菩提心应当这样安住。《经》中说在月轮中直到金刚杵等，这是第四种显现的形象。解释说：佛的菩提心依靠智慧生起，圆满凝聚而安住，表示空与不空。各自在其中显现不同的智慧形象。所以说出现一切如来种种智慧金刚杵。所谓在各个轮中一一显现智慧形象。即普贤菩提轮内显现五股金刚杵的形象，不空菩提轮中显现金刚钩的形象，第三是弓的形象，第四是欢喜的形象，乃至十六大菩萨等各自的智慧形象，以及四波罗蜜、四摄、四供养等一切眷属不同的形象。这样的形象都是法界菩提，周围月轮所显现的。这些智慧形象在各个月轮中显现，各自想要显示有实相的力量变化，又表示如来的智慧菩提业身没有障碍地成就，令众生有殊胜的修证。所以下面按照次第一一分别说明。《经》中说以普贤直到坚牢的缘故等，这是第五种显现力量。解释说：说各个一切如来的智慧菩提心有无碍的作用，是因为如来普贤行遍一切处坚牢加持的缘故，而能够成就种种形象作用。所以说以普贤的缘故，金刚萨埵（Vajrasattva）三摩地（Samadhi，禅定）极其坚牢的缘故。《经》中说如来的神力进入毗卢遮那佛（Vairocana）心直到一体等，这是第六种还源。解释说：所谓如上佛的菩提心以及智慧形象，本来从心生起还进入佛心，以表示形象作用一体性的缘故。以佛的神力出入没有障碍，为了成就一种智慧形象作用遍一切处，所以一切智慧形象从此建立。应当知道一种智慧即一切智慧，一切智慧即一种智慧。因此下面各个门都说金刚萨埵三摩地极其坚牢的缘故。《经》中说又从心流出充满虚空界成立五峰光明，这是第七种显现智慧。解释说：