English
English version Taking all the worlds and reducing them to particles of dust, the number of these worlds would still be incalculable. How much more so if each world were reduced to dust, and each particle of dust represented a Buddha – such a multitude would be beyond measure. With a single mind's wisdom-light, one abides, illuminating everywhere. One who contemplates in this way can enter the Samadhi of all Buddhas appearing before them. The sutra says, 'Pervading the entire Dharma Realm, even to various miraculous transformations and the attainment of complete and perfect enlightenment' – this is the eleventh, Universal Manifestation. It explains that the five wisdom-lights of all Buddhas, the true aspect of the Dharma Realm, are unique, unobstructed, and through skillful wisdom and power, universally save sentient beings; therefore, they manifest this miraculous transformation. This miraculous transformation is called the Samadhi of Universally Manifesting All Forms. Because the realm of sentient beings is boundless and immeasurable, like a sea of clouds, the compassion and wisdom of the Buddhas also pervade the realm of sentient beings, like a sea of clouds. They freely transform according to the different kinds of sentient beings. Therefore, it is said, 'Various miraculous transformations and the attainment of complete and perfect enlightenment.' Such various miraculous transformations are all accomplished by the Tathagata's Equality Wisdom, the five peaks of light, and the true aspect of the Dharma Realm. A Buddha's disciple who cultivates should also enter in this way. The sutra says, 'Able to cause sentient beings to attain Siddhi Wisdom' – this is the twelfth, Response. It explains that due to the Buddha's divine power responding to the minds of sentient beings, all sentient beings arise spontaneously. The sutra says, 'Able to cause sentient beings to generate Bodhicitta (awakening mind)' – because Samantabhadra's (普贤) Bodhi universally embraces sentient beings. 'Able to cause sentient beings to accomplish Samantabhadra's immeasurable practices and vows' – because Samantabhadra's ocean of practices is universally accomplished. 'Able to cause sentient beings to serve all the retinue of the Tathagatas' – because one universally seeks good teachers. 'Able to cause sentient beings to approach the Great Bodhi (enlightenment) Mandala (道场)' – because one enters the assemblies of all Buddhas in every thought. 'Moreover, able to subdue all demons' – because one accomplishes the power of great wisdom and freedom. 'Quickly realizing the Equality Wisdom and attaining Great Bodhi' – because the treasury of the Buddha's merits is completely fulfilled. 'Turning the Dharma wheel and teaching and transforming immeasurable sentient beings' – because the transformation and teaching are continuous and uninterrupted. 'Causing them to enter the Tathagata's most supreme Siddhi Wisdom' – because all sentient beings accomplish great wisdom, equal to the power of the Buddha. Therefore, it is said, 'most supreme Siddhi.' Siddhi here means accomplishment. Accomplishing the Tathagata's most excellent wisdom. That is to say, sentient beings have various differences; the Tathagata manifests the appearance of accomplishing the most supreme miraculous transformation, desiring to cause sentient beings... --------------------------------------------------------------------------------
Chinese
皆自觉知具足已有诸佛普贤无尽功德庄严藏海。或有众生。于佛法中见说诸法空无所有。不解佛意即为已得已证已满。有因缘时闻佛说此实相宝藏。心怀怯怖惊愕疾走。犹如穷子佣赁展转遇到父舍。住立门侧遥见其父踞师子床。宝机承足。诸婆罗门刹利居士皆恭敬围绕。以真珠璎珞价直千万庄严其身。吏民僮仆手执白拂侍立左右。覆以宝帐出内取与。有如是等种种严饰。威德特尊。穷子见父有大力势。即怀恐怖悔来至此窃作是念。此或是王或是王等。非我佣力得物之处。或有众生闻佛说有庄严智藏实相境界。虽知此说不解佛意由不欣乐。犹如长者语穷子言。我今多有金银珍宝仓库盈溢。其中多少所应取与。汝悉知之。我心如是当体此意。所以者何今我与汝便为不异。宜加用心无令漏失。尔时穷子即授教敕领知众物金银珍宝及诸库藏。而无希取一食之意。然其所止故在本处下劣之心亦未能舍。或有众生闻佛说此无量智慧实相宝藏。便自思惟作是念言。诸佛既有我应可得如经云父知子意渐以通泰成就大志自鄙先心。乃至广说。今我所有一切财物皆是子有。先所出内是子所知。如法华经广说。或有众生闻佛所说。如是秘藏更无疑念。日夜精勤专心修习一切诸佛秘密宝藏希有神变。念念观察无前无后。一时遍入佛普贤海自在无 现代汉语译本 皆自觉知具足已有诸佛（Buddha，觉悟者）普贤（Samantabhadra，普遍的贤善）无尽功德庄严藏海。或有众生（sentient beings），于佛法中见说诸法空无所有，不解佛意即为已得已证已满。有因缘时闻佛说此实相宝藏，心怀怯怖惊愕疾走，犹如穷子佣赁展转遇到父舍，住立门侧遥见其父踞师子床，宝机承足。诸婆罗门（Brahmin，印度教祭司种姓）刹利（Kshatriya，印度教的武士和统治者种姓）居士皆恭敬围绕，以真珠璎珞价直千万庄严其身。吏民僮仆手执白拂侍立左右，覆以宝帐出内取与。有如是等种种严饰，威德特尊。穷子见父有大力势，即怀恐怖悔来至此窃作是念。此或是王或是王等，非我佣力得物之处。或有众生闻佛说有庄严智藏实相境界，虽知此说不解佛意由不欣乐。犹如长者语穷子言，我今多有金银珍宝仓库盈溢，其中多少所应取与，汝悉知之。我心如是当体此意。所以者何今我与汝便为不异。宜加用心无令漏失。尔时穷子即授教敕领知众物金银珍宝及诸库藏，而无希取一食之意。然其所止故在本处下劣之心亦未能舍。或有众生闻佛说此无量智慧实相宝藏，便自思惟作是念言。诸佛既有我应可得如经云父知子意渐以通泰成就大志自鄙先心。乃至广说。今我所有一切财物皆是子有。先所出内是子所知。如法华经广说。或有众生闻佛所说。如是秘藏更无疑念。日夜精勤专心修习一切诸佛秘密宝藏希有神变。念念观察无前无后。一时遍入佛普贤海自在无。
English
English version All are self-aware, knowing they are fully endowed with the inexhaustible treasury of meritorious adornments of all Buddhas (Buddha, the awakened one) and Samantabhadra (Samantabhadra, Universal Worthy). Some sentient beings, upon hearing in the Buddha-dharma that all dharmas are empty and without substance, misunderstand the Buddha's intent, thinking they have already attained, realized, and fulfilled everything. When conditions arise and they hear the Buddha speak of this true nature treasure, their hearts are filled with fear and they run away in terror, like a poor son who, through hired labor and wandering, encounters his father's house. Standing at the side of the gate, he sees his father seated on a lion throne, with a jeweled footstool. Brahmins (Brahmin, a priestly caste in Hinduism), Kshatriyas (Kshatriya, the warrior and ruling caste in Hinduism), and lay devotees respectfully surround him, his body adorned with pearl necklaces worth millions. Officials, commoners, and servants stand to his left and right, holding white whisks, with jeweled canopies covering him, taking things in and out. Seeing such magnificent adornments and extraordinary power, the poor son is filled with terror and regrets coming here, thinking to himself, 'This must be a king or someone like a king; this is not a place where I can obtain anything through hired labor.' Or some sentient beings, hearing the Buddha speak of the realm of true reality, the treasury of adorned wisdom, although they know of this teaching, do not understand the Buddha's intent and therefore do not rejoice. It is like a wealthy man saying to his poor son, 'I now have abundant gold, silver, and jewels, and my storehouses are overflowing. You know how much of it should be taken and given. My heart is like this; you should understand my intention. Why? Because now there is no difference between you and me. You should be diligent and not let anything be lost.' At that time, the poor son is instructed and authorized to manage all the goods, gold, silver, jewels, and storehouses, but he has no desire to take even a single meal. He remains where he is, unable to relinquish his inferior state of mind. Or some sentient beings, hearing the Buddha speak of this immeasurable wisdom, the treasure of true reality, then contemplate and think to themselves, 'Since the Buddhas have it, I should be able to attain it,' as the sutra says, 'The father knows the son's mind and gradually brings him to ease, fulfilling his great aspirations and despising his former thoughts,' and so on. 'Now all my possessions belong to my son. What was previously taken in and out is known by my son,' as extensively described in the Lotus Sutra. Or some sentient beings, hearing what the Buddha says, have no further doubts about such a secret treasure. Day and night, they diligently and wholeheartedly cultivate all the secret treasures and rare miraculous transformations of all the Buddhas, contemplating each thought without beginning or end, instantly and completely entering the Buddha's Samantabhadra sea, freely and without obstruction. --------------------------------------------------------------------------------
Chinese
碍游戏神通。如彼长者顿止一城造立舍宅。五欲自娱乃至广说。如上四种众生。初二谓二乘种姓。第三谓渐次回心入大乘者。第四一门谓从初发心便成正觉。常住佛乘智用无碍。能于十方作大佛事。是人即名真住佛乘入佛位者。故梵网云。众生受佛戒即入诸佛位。位同大觉。已真是诸佛子。 颂云现受教指者。经从既示现已至悉地果故等。此中智用。出入不同义分为六。一摄相。二还源。三现请。四念应。五现法。六显益。经既示现已为普贤故金刚萨埵至菩提萨埵身。此第一摄相也。释曰。谓大日如来普贤身心三摩地轮遍空尘界。其中有情即与如来智光明相和合一味。故梵网云。一切众生皆有佛性。一切诸意识色心。是情是心皆入佛性戒中。如是有情亦名为佛亦不名佛。功德智慧未明显故。亦名普贤亦非普贤。随分行愿未淳醲故。名为有情亦非有情。如来藏性生缺减故。又普贤神力合无量身为一体相。一切众生不出不没。住佛心时亦复如是。故云为普贤故及萨埵身等。经云住毗卢遮那佛心至偈末等。此第二还源也。释曰。此普贤菩萨现住佛心者有二意。一表知普贤即是毗卢遮那。二令诸有情觉知自身不离佛心。如是觉已当作此念。云何我等于佛心中造种种恶业。是故一切众生皆是一切如来普贤神力而持摄之。乃 现代汉语译本 障碍游戏神通（神通：超自然能力）。如同那位长者突然停止在一个城市建造住宅，用五欲（五欲：色、声、香、味、触）自娱自乐，乃至广泛宣说。如上四种众生，前两种是指二乘（二乘：声闻乘和缘觉乘）种姓，第三种是指逐渐回心转意进入大乘（大乘：佛教的一个主要流派，强调普度众生）的人，第四种一门是指从最初发心便成就正觉（正觉：正确的觉悟），常住于佛乘（佛乘：成佛的途径），智慧运用无碍，能够在十方（十方：各个方向）做广大的佛事（佛事：佛教的活动）。这种人就叫做真正安住于佛乘，进入佛的位次的人。所以《梵网经》（《梵网经》：一部重要的佛教经典）说，众生受佛戒（佛戒：佛教的戒律）就进入诸佛的位次，位次等同于大觉（大觉：伟大的觉悟者，指佛陀），已经是真正的诸佛之子。 颂文说‘现受教指’，经文从‘既示现已至悉地果故’等。这里面的智用（智用：智慧的运用），出入不同，意义分为六种：一、摄相（摄相：收摄现象），二、还源（还源：回归本源），三、现请（现请：显现邀请），四、念应（念应：念诵回应），五、现法（现法：显现佛法），六、显益（显益：显示利益）。经文既然示现已经成为普贤（普贤：佛教中的一位菩萨）的缘故，金刚萨埵（金刚萨埵：佛教中的一位菩萨）乃至菩提萨埵（菩提萨埵：佛教中追求觉悟的修行者）身，这是第一摄相。解释说，大日如来（大日如来：密宗崇拜的本尊佛）普贤身心三摩地轮（三摩地轮：禅定的状态）遍布空尘界（空尘界：空旷的世界），其中的有情（有情：有情感的众生）就与如来的智慧光明相互和合为一体。所以《梵网经》说，一切众生皆有佛性（佛性：成佛的可能性），一切诸意识色心，是情是心都进入佛性戒中。这样的有情也称为佛，也不称为佛，因为功德智慧还没有明显显现的缘故。也称为普贤，也不称为普贤，因为随顺修行的愿力还没有纯熟浓厚的缘故。称为有情，也不称为有情，因为如来藏性（如来藏性：所有众生都具有的潜在的佛性）生灭缺减的缘故。而且普贤的神力合无量身为一体相，一切众生不出不没。安住于佛心的时候也是这样。所以说为了普贤的缘故以及萨埵身等。经文说安住于毗卢遮那佛（毗卢遮那佛：佛教中的一位佛）心乃至偈末等，这是第二还源。解释说，这位普贤菩萨现在安住于佛心中有两层意思：一是表明普贤就是毗卢遮那，二是令诸有情觉知自身不离佛心。这样觉悟之后应当这样想：为什么我等于佛心中造种种恶业？所以一切众生都是一切如来普贤神力而持摄的，乃至