English
English version Dwelling around the Dharmadhatu body-mandala. At this time, the Bodhi of all Buddhas does not increase, and the Bodhi of sentient beings does not decrease. One should dwell in the Bodhi of the Buddha in this way. The sutra says, 'In the moon mandala, up to the Vajra,' etc., this is the fourth manifested appearance. The explanation says: The Bodhi of the Buddha's mind arises from wisdom, is perfectly condensed, and dwells, representing emptiness and non-emptiness. Each manifests different wisdom appearances within it. Therefore, it is said that all Tathagatas (Tathagata, 如来) appear with various wisdom Vajras. That is, each wisdom appearance appears in each mandala. Namely, within the Samantabhadra (Samantabhadra, 普贤) Bodhi mandala, the appearance of a five-pronged Vajra appears; in the Amoghasiddhi (Amoghasiddhi, 不空) Bodhi mandala, the appearance of a Vajra hook appears; the third is the appearance of a bow; the fourth is the appearance of joy; and so on, up to the wisdom appearances of the sixteen great Bodhisattvas, as well as the different appearances of all retinue members such as the four Paramitas (Paramita, 波罗蜜), the four Sangrahas (Sangraha, 四摄), and the four offerings. Such appearances are all Dharmadhatu Bodhi, manifested by the surrounding moon mandala. These wisdom appearances manifest in each moon mandala, each desiring to reveal the power of true reality transformation, and also representing the unimpeded accomplishment of the Tathagata's wisdom, Bodhi, karma, and body, enabling sentient beings to have superior cultivation and realization. Therefore, the following doors are explained separately one by one in order. The sutra says, 'Because of Samantabhadra, up to steadfastness,' etc., this is the fifth manifested power. The explanation says: Saying that each and every Tathagata's wisdom Bodhi mind has unimpeded function means that because of the Tathagata's Samantabhadra practice pervading all places with steadfast blessing, it is able to accomplish various appearances and functions. Therefore, it is said, 'Because of Samantabhadra, the Vajrasattva (Vajrasattva, 金刚萨埵) Samadhi (Samadhi, 三摩地) is extremely steadfast.' The sutra says, 'Because of the Tathagata's divine power, entering the heart of Vairocana Buddha (Vairocana, 毗卢遮那佛) up to oneness,' etc., this is the sixth returning to the source. The explanation says: What is said above about the Buddha's Bodhi mind and wisdom appearances originally arises from the mind and returns to the Buddha's mind, in order to represent the oneness of appearance and function. With the Buddha's divine power, there is unimpeded entry and exit, in order to accomplish one wisdom appearance function pervading all places, so all wisdom appearances are established from this. It should be known that one wisdom is all wisdom, and all wisdom is one wisdom. Therefore, in all the following doors, it is said, 'The Vajrasattva Samadhi is extremely steadfast.' The sutra says, 'Also, from the mind flows forth, filling the empty realm, establishing the light of the five peaks,' this is the seventh manifested wisdom. The explanation says: --------------------------------------------------------------------------------
Chinese
谓如来一心一法界智遍一切处。常光照用应世分位。现五峰光明。光明者智也。即五智门也。显法次第入有由故。五智门者初金刚三昧智。次宝印灌顶智。三清净法轮智。四羯磨妙业智。五如来法界智。此五智光即一切如来普贤藏相也。若有入者从普贤心起菩提行。入如来处住五智相。念念遍法界光明。于四威仪念持不间。是人名为常住如来法界金刚三昧也。经云时彼光至住佛掌中等。此第八示相也。释曰。谓一切如来五峰光明如法界尘数。各各体无中边。佛神力故成就坚牢五股智相。住佛掌中。此五智相从三轮生。即此三轮有十行相。一一行相皆佛智菩提之所成就。是故五峰上下十住位。此十行相摄诸有情常无动坏。是故令住如来掌中也。所以者何。欲令众生所得坚牢等此无异故。若有有情见此相者。即见如来普贤菩提三业法界常住五智秘密光明也。是人以为一切如来共所护念者也。经云复从拔折罗至世界等者。此第九明德也。释曰。如来智德无量无边差别庄严遍一切刹。谓众生无量故诸佛智德亦复无量。如是无量从一心三业。五智光生起。令破有情种种五欲。成就有情无碍五眼三身五智。故云种种色相及遍照等也。经云于光明五峰至如来身心者。此第十显实也。释曰。此诸如来三业法界身轮实智妙相无量无边。故 现代汉语译本 说如来的一心一法界智周遍一切处，常光照耀，应化世间，分位而现五峰光明。光明即是智慧，也就是五智门。显示佛法次第，进入存在的原因。五智门分别是：初，金刚三昧智；次，宝印灌顶智；三，清净法轮智；四，羯磨（Karma）妙业智；五，如来法界智。这五智光明就是一切如来普贤藏的相。若有人进入此境界，从普贤（Samantabhadra）的心中生起菩提（Bodhi）之行，进入如来的境界，安住于五智之相，念念周遍法界光明，于行住坐卧四威仪中念持不断。这样的人被称为常住如来法界金刚三昧。经中说‘当时那光明来到，安住在佛的掌中’等等，这是第八种示相。解释说，一切如来的五峰光明如法界尘数般众多，各自本体没有中边。佛的神力成就了坚牢的五股智相，安住在佛的掌中。这五智之相从三轮（身、口、意）而生，这三轮有十种行相，每一种行相都是佛智菩提所成就的。因此，五峰上下有十住位。这十种行相摄持所有的有情众生，常无动坏，所以令其安住在如来掌中。为什么呢？想要让众生所得的坚牢如同此般没有差异。若有有情众生见到此相，就见到了如来普贤菩提三业法界常住五智秘密光明。这样的人被认为是一切如来共同护念的。经中说‘又从金刚杵（Vajra）到世界’等等，这是第九种明德。解释说，如来的智慧功德无量无边，差别庄严，周遍一切刹土。说众生无量，所以诸佛的智慧功德也同样无量。如此无量从一心三业五智光生起，用来破除有情众生的种种五欲，成就众生无碍的五眼三身五智，所以说种种色相及遍照等等。经中说‘在光明五峰到如来身心’，这是第十种显实。解释说，这些如来的三业法界身轮实智妙相无量无边。
English
English version It is said that the Tathagata's (Tathagata) one-mind-one-Dharmadhatu (Dharmadhatu) wisdom pervades all places, and the constant light illuminates and transforms the world, manifesting the light of the five peaks according to its position. Light is wisdom, which is the five wisdom gates. It reveals the order of the Dharma (Dharma) and the reason for entering existence. The five wisdom gates are: first, Vajra (Vajra) Samadhi (Samadhi) wisdom; second, Ratna-mudra (Ratna-mudra) Abhisheka (Abhisheka) wisdom; third, pure Dharma-wheel (Dharma-wheel) wisdom; fourth, Karma (Karma) wonderful action wisdom; fifth, Tathagata Dharmadhatu wisdom. These five wisdom lights are the appearance of all Tathagatas' Samantabhadra (Samantabhadra) treasury. If someone enters this realm, Bodhi (Bodhi) practice arises from Samantabhadra's heart, entering the Tathagata's realm, abiding in the appearance of the five wisdoms, with every thought pervading the light of the Dharmadhatu, constantly maintaining mindfulness in the four dignities of walking, standing, sitting, and lying down. Such a person is called the constantly abiding Tathagata Dharmadhatu Vajra Samadhi. The sutra says, 'At that time, the light came and resided in the Buddha's palm,' etc., this is the eighth manifestation. Explanation: The five peak lights of all Tathagatas are as numerous as the dust particles in the Dharmadhatu, each with a body without center or edge. The Buddha's divine power accomplishes the firm five-pronged wisdom appearance, residing in the Buddha's palm. These five wisdom appearances arise from the three wheels (body, speech, and mind), and these three wheels have ten aspects, each aspect being accomplished by the Buddha's wisdom and Bodhi. Therefore, above and below the five peaks are the ten abodes. These ten aspects embrace all sentient beings, constantly without movement or destruction, so they are made to reside in the Tathagata's palm. Why? It is to make the firmness obtained by sentient beings like this, without difference. If any sentient being sees this appearance, they see the constantly abiding five wisdom secret light of the Tathagata Samantabhadra Bodhi three karma Dharmadhatu. Such a person is considered to be protected and念 by all Tathagatas together. The sutra says, 'Also from the Vajra (Vajra) to the world,' etc., this is the ninth manifestation of virtue. Explanation: The Tathagata's wisdom and virtue are immeasurable, boundless, differentiated, adorned, and pervade all Buddha-lands. It is said that sentient beings are immeasurable, so the wisdom and virtue of all Buddhas are also immeasurable. Such immeasurable arises from the one-mind three karma five wisdom light, used to break the various five desires of sentient beings, accomplishing the unobstructed five eyes, three bodies, and five wisdoms of sentient beings, so it is said that there are various colors and appearances and pervasive illumination, etc. The sutra says, 'In the light, the five peaks reach the Tathagata's body and mind,' this is the tenth manifestation of reality. Explanation: These Tathagatas' three karma Dharmadhatu body-wheel real wisdom wonderful appearances are immeasurable and boundless. --------------------------------------------------------------------------------
Chinese
以一切世界未为微尘。此诸世界尚不知数。况复为尘一尘一佛如是众多。一心智光遍照而住。如是观者是人得入一切诸佛现前三昧也。经云遍周法界至种种神变及成等正觉者。此第十一普现也。释曰。一切诸佛五智光明法界实相不共无碍。善巧智力普于有情等救度故。现此神变。神变者名为普现一切色身三昧。谓众生界无边无量等云海。故诸佛悲智亦遍众生界如云海。随彼彼众生类自在转故。故云种种神变及成等正觉也。如是种种神变皆是如来平等性智五峰光明法界实相之所成就也。佛子修行者亦如是入。经云能令众生至悉地智者。此第十二感应也。释曰。由佛神力应众生心。一切众生感而自发也。经云能令众生发菩提心者。普贤菩提遍摄受故。能令众生成就普贤无量行愿者。普贤行海遍成就故。能令众生奉事。一切如来眷属者。于善知识悉遍求故。能令众生趣向大菩提道场者。于诸佛会念念入故。复能摧伏一切诸魔者。成就大智自在力故。速悟一切平等性智证大菩提者。佛功德藏悉圆满故。转正法轮教化成就无量众生者。转化转化不断绝故。令入如来神通最上悉地智者。一切众生成就大智等佛力故。故云最上悉地。悉地者此云成就。成就如来最胜智故。所谓众生性欲种种差别。如来示现最上神变成就之相。欲令众生 现代汉语译本 以一切世界未成为微尘的数量为基数，这些世界的数量尚且无法知晓。更何况将每个世界都化为微尘，每一粒微尘都代表一尊佛，这样的数量更是无法估量。以一心智的光明遍照而安住。像这样观想的人，就能进入一切诸佛现前三昧的境界。经文中所说的‘遍周法界，乃至种种神变及成就等正觉’，这就是第十一普现的含义。解释说，一切诸佛的五智光明，法界实相，不共无碍，以善巧的智慧和力量普遍地救度有情众生，因此显现这种神变。这种神变被称为普现一切色身三昧。因为众生界无边无量，如同云海，所以诸佛的悲智也遍布众生界，如同云海一般。随着不同众生的类别而自在地运转。所以说‘种种神变及成就等正觉’。像这样的种种神变，都是如来的平等性智、五峰光明、法界实相所成就的。佛子修行者也应该这样进入。 经文中所说的‘能令众生至悉地智者’，这是第十二感应的含义。解释说，由于佛的神力感应众生的心，一切众生因此而自发。经文中所说的‘能令众生发菩提心者’，是因为普贤菩提普遍地摄受众生。‘能令众生成就普贤无量行愿者’，是因为普贤行海普遍地成就。‘能令众生奉事一切如来眷属者’，是因为在善知识处普遍地寻求。‘能令众生趣向大菩提道场者’，是因为在诸佛的集会中念念不断地进入。‘复能摧伏一切诸魔者’，是因为成就了大智自在的力量。‘速悟一切平等性智证大菩提者’，是因为佛的功德藏全部圆满。‘转正法轮教化成就无量众生者’，是因为转化教化永不间断。‘令入如来神通最上悉地智者’，是因为一切众生成就了大智，等同于佛的力量。所以说‘最上悉地’。悉地，在这里的意思是成就。成就如来最殊胜的智慧。也就是说，众生有种种差别，如来示现最上的神变成就之相，想要让众生...