English
English version Obstructing the supernatural powers of games (神通: supernatural powers). Like that elder who suddenly stopped building houses in a city, indulging in the five desires (五欲: form, sound, smell, taste, and touch) for self-entertainment, and even extensively preaching. The above four types of beings, the first two refer to the Śrāvakayāna (声闻乘: the vehicle of disciples) and Pratyekabuddhayāna (缘觉乘: the vehicle of solitary Buddhas) lineages. The third refers to those who gradually turn their minds and enter the Mahāyāna (大乘: the Great Vehicle, a major branch of Buddhism emphasizing universal salvation). The fourth, ‘one gate,’ refers to those who attain perfect enlightenment (正觉: perfect enlightenment) from the initial aspiration, constantly abiding in the Buddhayāna (佛乘: the Buddha Vehicle), with unimpeded wisdom and ability, capable of performing great Buddha-activities (佛事: Buddhist activities) in the ten directions (十方: all directions). Such a person is called truly abiding in the Buddhayāna, one who has entered the position of a Buddha. Therefore, the Brahma Net Sutra (梵网经: an important Buddhist scripture) says, ‘When beings receive the Buddha precepts (佛戒: Buddhist precepts), they enter the position of all Buddhas, their position is equal to the Great Awakened One (大觉: the Great Awakened One, referring to the Buddha), and they are truly children of all Buddhas.’ The verse says ‘manifestly receiving instruction and guidance.’ The scripture, from ‘having already manifested until the result of Siddhi,’ and so on. Here, the application of wisdom (智用: the application of wisdom), with different entries and exits, is divided into six meanings: 1. Gathering appearances (摄相: gathering appearances), 2. Returning to the source (还源: returning to the source), 3. Manifesting invitation (现请: manifesting invitation), 4. Responding to mindfulness (念应: responding to mindfulness), 5. Manifesting the Dharma (现法: manifesting the Dharma), 6. Revealing benefits (显益: revealing benefits). Since the scripture has manifested for the sake of Samantabhadra (普贤: a Bodhisattva in Buddhism), Vajrasattva (金刚萨埵: a Bodhisattva in Buddhism) up to the body of a Bodhisattva (菩提萨埵: a being who seeks enlightenment), this is the first, gathering appearances. The explanation says that the Vairocana Buddha's (大日如来: the principal Buddha in Vajrayana Buddhism) Samantabhadra body, mind, and Samadhi wheel (三摩地轮: the state of Samadhi) pervade the empty dust realms (空尘界: empty dust realms). The sentient beings (有情: sentient beings) within it are in harmony and oneness with the wisdom and light of the Tathagata. Therefore, the Brahma Net Sutra says, ‘All sentient beings have Buddha-nature (佛性: the potential for Buddhahood), all consciousness, form, and mind, whether feeling or thought, enter the Buddha-nature precepts. Such sentient beings are also called Buddhas and are also not called Buddhas, because merit and wisdom have not yet clearly manifested. They are also called Samantabhadra and are also not called Samantabhadra, because the vows of practice are not yet pure and rich. They are called sentient beings and are also not called sentient beings, because the Tathagatagarbha nature (如来藏性: the inherent Buddha-nature in all beings) is subject to birth, extinction, deficiency, and reduction.’ Moreover, Samantabhadra's divine power combines countless bodies into one form, and all sentient beings neither emerge nor disappear. It is the same when abiding in the Buddha-mind. Therefore, it is said, ‘for the sake of Samantabhadra and the body of Vajrasattva, etc.’ The scripture says, ‘abiding in the mind of Vairocana Buddha’ up to the end of the verse, etc. This is the second, returning to the source. The explanation says that this Samantabhadra Bodhisattva now abiding in the Buddha-mind has two meanings: first, to show that Samantabhadra is Vairocana; second, to make all sentient beings aware that their own bodies are not separate from the Buddha-mind. Having awakened in this way, one should think, ‘Why do we create all kinds of evil karma in the Buddha-mind?’ Therefore, all sentient beings are upheld and embraced by the divine power of all Tathagatas and Samantabhadra, up to --------------------------------------------------------------------------------
Chinese
至如经说偈现萨埵身等。思之可解。经云尔时普贤至请教示等。此第三现请也。释曰。谓普贤菩萨住佛心中得佛加持。佛加持故从心出现。住月轮中。月轮者菩提心相也。表以菩提心即为法界故。即一切有情普贤菩提心之所摄持。为诸有情请佛教示也。普贤授教一切有情亦复如是。故梵网云微尘菩萨众由是成正觉。经尔时世尊毗卢遮那入至三摩地已者。此第四念应也。释曰。谓如来设教皆不非量。欲令普贤及诸有情具一切智故。先入此三昧令其所应。故云入一切如来智三昧耶金刚三摩地。谓以诸佛等持之智护念有情。入是智三昧耶已现调伏事。经云现一切如来尸罗乃至大智三摩地等。此第五现法也。释曰。所谓此现法者是法名为大方便力精进大智三摩地也。其中具有一切如来十波罗蜜诸力不共等。以诸行次第戒为首。故先举尸罗也。又此尸罗佛相授。故云现一切如来尸罗等持也。所谓一切如来等持此戒。此戒光明等持众生。一切众生即从此戒发生定慧。定慧发故便能解脱。解脱知见。知见无碍故转正法轮。于是利益无尽众生界。故云大智三摩地等。经云尽一切众生界至悉地果故等。第六显益也。释曰。谓一切众生得利益者。皆是如来等持智力。普贤菩萨普现色身三昧之力。此三昧力故尽众生界随彼彼类应现其身而得自 现代汉语译本 至于经文所说的示现萨埵（sà duǒ，菩萨）身等等，思考之后可以理解。经文说‘尔时普贤（Pǔxián，菩萨名）至请教示等’，这是第三次示现请求。解释说：‘普贤菩萨住在佛的心中，得到佛的加持。因为佛的加持，从心中出现，住在月轮中。月轮是菩提心（pútíxīn，觉悟之心）的象征，表示以菩提心即为法界（fǎjiè，宇宙万法），即一切有情（yǒuqíng，有情众生）都被普贤菩提心所摄持，为诸有情请求佛陀教示。普贤菩萨教导一切有情也是如此。’所以《梵网经》（Fànwǎng jīng）说：‘微尘菩萨众由此成就正觉（zhèngjué，正确的觉悟）。’经文‘尔时世尊（shìzūn，对佛的尊称）毗卢遮那（Pílúzhēnà，佛名）入至三摩地（sānmódì，禅定）已’，这是第四次念应。解释说：‘如来（Rúlái，佛的称号之一）设立教法都不超出度量，想要让普贤菩萨及诸有情具备一切智慧，所以先进入此三昧，使他们能够得到相应的利益。’所以说‘入一切如来智三昧耶（zhì sānm昧yé，智慧禅定）金刚三摩地’，就是以诸佛的等持之智护念有情，进入这种智慧三昧之后，示现调伏之事。经文说‘现一切如来尸罗（shīluó，戒律）乃至大智三摩地等’，这是第五次示现法。解释说：‘所谓此现法，这个法名为大方便力精进大智三摩地。’其中具有一切如来十波罗蜜（shí bōluómì，十种到彼岸的方法）、诸力不共等等。因为诸行次第以戒为首，所以先举尸罗。而且此尸罗是佛相授，所以说‘现一切如来尸罗等持’。所谓一切如来等持此戒，此戒光明等持众生，一切众生即从此戒发生定慧（dìnghuì，禅定和智慧），定慧生发就能解脱（jiětuō，脱离烦恼），解脱知见，知见没有障碍，所以转正法轮（zhuǎnzhengfǎlún，宣扬佛法），于是利益无尽众生界，所以说‘大智三摩地等’。经文说‘尽一切众生界至悉地（xīdì，成就）果故等’，这是第六次显示利益。解释说：‘一切众生得到利益，都是如来等持智力，普贤菩萨普现色身三昧的力量。因为这种三昧的力量，尽众生界，随着他们各自的类别，应现其身而得到自在。
English
English version As for the sutra saying 'manifesting the body of a Sattva (sà duǒ, Bodhisattva)' and so on, it can be understood upon reflection. The sutra says, 'Then Samantabhadra (Pǔxián, name of a Bodhisattva) arrived to request instruction,' etc. This is the third manifestation of request. The explanation says: 'Samantabhadra Bodhisattva dwells in the Buddha's heart, receiving the Buddha's blessing. Because of the Buddha's blessing, he appears from the heart, dwelling in the moon disc. The moon disc is a symbol of Bodhicitta (pútíxīn, the mind of enlightenment), representing that the Dharmadhatu (fǎjiè, the universe and all its phenomena) is Bodhicitta, meaning all sentient beings (yǒuqíng, beings with sentience) are embraced by Samantabhadra's Bodhicitta, requesting the Buddha to teach for the sake of all sentient beings.' Samantabhadra's teaching of all sentient beings is also like this. Therefore, the Brahma Net Sutra (Fànwǎng jīng) says: 'The multitude of Bodhisattvas like dust particles attain perfect enlightenment (zhèngjué, correct enlightenment) because of this.' The sutra says, 'Then the World Honored One (shìzūn, a respectful term for the Buddha) Vairochana (Pílúzhēnà, name of a Buddha) entered into Samadhi (sānmódì, meditative state),' this is the fourth response of mindfulness. The explanation says: 'The Tathagata (Rúlái, one of the Buddha's titles) establishes teachings that are never beyond measure, desiring to enable Samantabhadra and all sentient beings to possess all wisdom, so he first enters this Samadhi to benefit them accordingly.' Therefore, it is said, 'Entering the Vajra Samadhi of the Samaya (zhì sānm昧yé, wisdom samadhi) of the wisdom of all Tathagatas,' which means protecting and mindful of sentient beings with the wisdom of the equanimity of all Buddhas, and after entering this wisdom Samadhi, manifesting the act of taming. The sutra says, 'Manifesting all Tathagatas' Śīla (shīluó, precepts), even the Samadhi of Great Wisdom,' etc. This is the fifth manifestation of Dharma. The explanation says: 'This manifested Dharma is called the Samadhi of Great Expedient Power, Diligence, and Great Wisdom.' Within it are all the Tathagatas' ten Paramitas (shí bōluómì, ten perfections), powers, unique qualities, etc. Because the order of practices begins with precepts, Śīla is mentioned first. Moreover, this Śīla is bestowed by the Buddha, so it is said, 'Manifesting all Tathagatas' Śīla and equanimity.' The so-called equanimity of all Tathagatas is this precept, this precept's light equally sustains sentient beings, and all sentient beings generate Dhyana (dìnghuì, meditation) and Prajna (dìnghuì, wisdom) from this precept. Because Dhyana and Prajna arise, they can be liberated (jiětuō, liberation from afflictions), liberated knowledge and vision, and because knowledge and vision are unobstructed, they turn the Dharma wheel (zhuǎnzhengfǎlún, propagate the Dharma), thus benefiting endless realms of sentient beings, so it is said, 'Samadhi of Great Wisdom,' etc. The sutra says, 'Exhausting all realms of sentient beings to the Siddhi (xīdì, accomplishment) fruit,' etc. This is the sixth manifestation of benefit. The explanation says: 'All sentient beings who receive benefits are due to the power of the Tathagata's equanimous wisdom and the power of Samantabhadra Bodhisattva's universally manifested form Samadhi. Because of the power of this Samadhi, throughout the realms of sentient beings, according to their respective categories, he manifests his body accordingly and attains freedom.' --------------------------------------------------------------------------------
Chinese
在力用。故云尽一切众生界为自在救护主。皆令安住所乐之门。故云令得一切安乐悦意受用故。又令成就一切智果故。云乃至得一切如来平等性智神通摩诃衍那阿毗三昧耶。此具梵音。正翻应言大乘无上等持。所谓等持无上大乘护念众生。一切众生如佛住。故云克获最上悉地果故等。 颂云授五菩提智者。经云尔时一切如来至复持金刚等。此一段意者。欲令众生具足如来普贤菩提心金刚法界秘密神变实相智印无尽庄严藏故。以五智印三昧耶灌普贤顶及一切众生。授以智印。五智印者。一金刚智三昧。二宝印智三昧。三法轮智三昧。四羯磨智三昧。五一切如来法界智三昧。经尔时一切如来为欲授彼悉地拔折罗故与普贤大菩萨。此第一金刚智三昧也。释曰。谓一切诸法自性清净无诸垢染。以此智印决定印之。满法界相圆凝坚牢不可动坏。入此三昧者名为诸佛普贤菩提金刚智印净法界轮。若先入此一切智业金刚三昧。一切所作随所堪任。犹如白素诸色之本。修此三昧亦复如是。诸佛智用功德依之建立。经云受一切如来转法轮位。此位名转法轮智三昧也。释曰。从金刚三昧即授法轮位。此超胜也。但授此法轮位即具足一切法故。是故其次即云以一切如来宝冠缯彩而授与灌顶。此即法身灌顶相也。据实相般若经次第。亦初 现代汉语译本：在力量上起作用。所以说，以尽一切众生界为自在救护之主，皆令安住于快乐之门。所以说，令得一切安乐悦意受用。又令成就一切智果，所以说，乃至得一切如来平等性智神通摩诃衍那阿毗三昧耶（Mahayana Abhisamaya）。此为梵音，正确翻译应为大乘无上等持，即等持无上大乘护念众生，一切众生如佛住。所以说，克获最上悉地（Siddhi）果等。 颂词说：‘授五菩提智者’。经文说：‘尔时一切如来至复持金刚等’。这一段的意思是，想要让众生具足如来普贤菩提心金刚法界秘密神变实相智印无尽庄严藏。因此以五智印三昧耶（Samaya）灌注普贤顶及一切众生，授予智印。五智印是：一、金刚智三昧（Vajra-jnana-samadhi）；二、宝印智三昧（Ratna-mudra-jnana-samadhi）；三、法轮智三昧（Dharma-cakra-jnana-samadhi）；四、羯磨智三昧（Karma-jnana-samadhi）；五、一切如来法界智三昧（Sarva-tathagata-dhatu-jnana-samadhi）。经文说：‘尔时一切如来为欲授彼悉地（Siddhi）拔折罗（Vajra）故与普贤大菩萨’，这是第一金刚智三昧（Vajra-jnana-samadhi）。解释说：一切诸法自性清净，没有各种垢染，用这个智印决定地印证它，满法界相圆满凝结坚牢不可动坏。进入此三昧者，名为诸佛普贤菩提金刚智印净法界轮。如果先进入此一切智业金刚三昧（Vajra-samadhi），一切所作随其堪任，犹如白素是各种颜色的根本。修习此三昧也是如此，诸佛智用功德依此建立。经文说：‘受一切如来转法轮位’，此位名转法轮智三昧（Dharma-cakra-jnana-samadhi）。解释说：从金刚三昧（Vajra-samadhi）即授予法轮位，这是超胜之处。但授予此法轮位即具足一切法。因此其次即说以一切如来宝冠缯彩而授予灌顶，这是法身灌顶之相。根据实相般若经的次第，也是最初。