English
English version The Venerable appeared in his seat in a self-existent form like a full moon. All sentient beings could only hear the Dharma sound but could not see the ancestral form. Among the assembly was a son of a wealthy man named Kanadeva (Kanadeva, son of a wealthy man), who said to the assembly, 'Do you recognize this form?' The assembly replied, 'We have never seen it before, how can we recognize it?' Kanadeva said, 'This is the Venerable manifesting the essence of Buddha-nature to show us. How do I know this? Because it is the Samadhi of No-Form (Samadhi of No-Form, a state of meditation), shaped like a full moon, freely moving, bright and pure, clouds cannot obscure its radiance, and myriad phenomena cannot steal its essence. It remains undiminished through the ages. The meaning of Buddha-nature is vast and clear, so it manifests in this way to express it.' After speaking, the form disappeared, and the Venerable returned to his original position and spoke a verse: 'The body manifests a round and bright form, to represent the Buddha-nature. Explaining the Dharma has no form, using it to distinguish non-sound and non-color.' The assembly, upon hearing the verse, immediately awakened to Buddha-nature and all sought to renounce the world. From this, we know that the full moon is precisely the Samadhi of No-Form of our own essence. This is what is meant by having the wisdom moon in one's heart and the spiritual pearl in one's grasp, penetrating the entire Dharma realm, illuminating everything without exception. Since one has entered the Avalokiteshvara Samadhi (Avalokiteshvara Samadhi, meditation corresponding to Avalokiteshvara Bodhisattva), one must be in accord with the essence of Avalokiteshvara. Since the essence is suddenly realized, why worry that the function of the wheel-form cannot manifest? When the three great perfections are fully present, then oneself is equal to Avalokiteshvara Bodhisattva. It can be said that without arising arrogance, one is naturally Avalokiteshvara. Because a Bodhisattva possesses the thirty-two marks and eighty minor characteristics, wears a halo around the neck, the body is golden, sits on a great lotus flower, and wears a Five Buddha Crown (Five Buddha Crown, a crown representing the Five Dhyani Buddhas) on the head. The Five Buddhas constantly emit light to anoint the crown, and with their majestic power, they bless him, enabling his spiritual powers to be vast, entering the sea of birth and death to teach and transform sentient beings. Now I also wear this Five Buddha Crown, then the Five Buddhas will surely emit light from the Five Wisdoms (Five Wisdoms, five types of wisdom) to anoint the crown of my head, making my body and mind firm, spiritual powers vast, majestic virtue, wisdom, and eloquence unobstructed, in order to benefit all beings. The Five Buddhas are all manifested by Vairocana Buddha (Vairocana, Sambhogakaya Buddha). After Vairocana Tathagata internally realizes self-enjoyment, he achieves the Five Wisdoms. First is the Great Perfect Mirror Wisdom (Great Perfect Mirror Wisdom, wisdom that reflects everything like a clear mirror), emanating Akshobhya Tathagata (Akshobhya, Immovable Tathagata) in the east, holding a vajra (vajra, a Dharma implement symbolizing firmness). Second is the Wisdom of Equality (Wisdom of Equality, wisdom that sees everything as equal and without difference), emanating Ratnasambhava Tathagata (Ratnasambhava, Jewel-Born Tathagata) in the south, holding a mani jewel (mani, wish-fulfilling jewel). Third is the Wisdom of Wonderful Observation (Wisdom of Wonderful Observation, wisdom that is good at observing all differences), emanating Amitabha Tathagata (Amitabha, Amitabha Tathagata) in the west, holding a wonderful lotus flower. --------------------------------------------------------------------------------
Chinese
成所作智。流出北方成就如来。手轮相交。五法界清净智。即中央毗卢遮那如来。手千辐轮。五佛各有四菩萨阿閦佛四菩萨者。一金刚萨埵菩萨。二金刚王菩萨。三金刚爱菩萨。四金刚善哉菩萨。宝生佛四菩萨者。一金刚宝菩萨。二金刚威光菩萨。三金刚幢菩萨。四金刚眷菩萨。弥陀佛四菩萨者。一金刚法菩萨。二金刚剑菩萨。三金刚因菩萨。四金刚利菩萨。成就佛四菩萨者。一金刚业菩萨。二金刚语菩萨。三金刚药叉菩萨。四金刚拳菩萨。毗卢佛四菩萨者。一金刚波罗密菩萨。二金刚宝波罗密菩萨。三金刚法波罗密菩萨。四金刚羯波罗密菩萨。五方五佛各四菩萨。共二十五。连四摄八供。四摄者。一金刚钩菩萨。二金刚索菩萨。三金刚锁菩萨。四金刚铃菩萨。八供者。金刚花菩萨。金刚香菩萨。金刚灯菩萨。金刚涂菩萨。金刚果菩萨。金刚乐菩萨。金刚歌菩萨。金刚舞菩萨。共三十七位。皆本师遮那如来智用流出。不离一真之境。化仪百变。纵分亿数之身。千江一月。所以观音顶此冠者。意显带果行因。圆彰法界无尽之体耳。 南无大悲观世音菩萨。 请求出定加持法水之故也。一称其名。解脱诸苦。大悲经云。此菩萨不可思议威神之力。已于过去无量劫中作佛。号曰正法明如来。大悲愿力。安乐众生 现代汉语译本： 成所作智，流出北方成就如来（Amoghasiddhi Buddha），其手结轮相交之印。五法界清净智，即是中央毗卢遮那如来（Vairocana Buddha），其手结千辐轮之印。五佛各有四位菩萨。阿閦佛（Akshobhya Buddha）的四位菩萨是：一、金刚萨埵菩萨（Vajrasattva Bodhisattva），二、金刚王菩萨（Vajraraja Bodhisattva），三、金刚爱菩萨（Vajraraga Bodhisattva），四、金刚善哉菩萨（Vajrasadhu Bodhisattva）。宝生佛（Ratnasambhava Buddha）的四位菩萨是：一、金刚宝菩萨（Vajraratna Bodhisattva），二、金刚威光菩萨（Vajratejas Bodhisattva），三、金刚幢菩萨（Vajraketu Bodhisattva），四、金刚眷菩萨（Vajrankusa Bodhisattva）。弥陀佛（Amitabha Buddha）的四位菩萨是：一、金刚法菩萨（Vajradharma Bodhisattva），二、金刚剑菩萨（Vajratiksna Bodhisattva），三、金刚因菩萨（Vajrahetu Bodhisattva），四、金刚利菩萨（Vajrahetu Bodhisattva）。成就佛（Amoghasiddhi Buddha）的四位菩萨是：一、金刚业菩萨（Vajrakarma Bodhisattva），二、金刚语菩萨（Vajrabhasa Bodhisattva），三、金刚药叉菩萨（Vajrayaksha Bodhisattva），四、金刚拳菩萨（Vajramusti Bodhisattva）。毗卢佛（Vairocana Buddha）的四位菩萨是：一、金刚波罗蜜菩萨（Vajraparamita Bodhisattva），二、金刚宝波罗蜜菩萨（Vajraratna Paramita Bodhisattva），三、金刚法波罗蜜菩萨（Vajradharma Paramita Bodhisattva），四、金刚羯磨波罗蜜菩萨（Vajrakarma Paramita Bodhisattva）。 五方五佛各有四位菩萨，共二十五位，连同四摄和八供。四摄是：一、金刚钩菩萨（Vajrankusa Bodhisattva），二、金刚索菩萨（Vajrapasa Bodhisattva），三、金刚锁菩萨（Vajrasphota Bodhisattva），四、金刚铃菩萨（Vajraghanta Bodhisattva）。八供是：金刚花菩萨（Vajrapuspa Bodhisattva），金刚香菩萨（Vajradhupa Bodhisattva），金刚灯菩萨（Vajraloka Bodhisattva），金刚涂菩萨（Vajragandha Bodhisattva），金刚果菩萨（Vajraphala Bodhisattva），金刚乐菩萨（Vajrasabdha Bodhisattva），金刚歌菩萨（Vajragita Bodhisattva），金刚舞菩萨（Vajranrtya Bodhisattva）。共三十七位，皆是本师遮那如来（Vairocana Buddha）的智慧和作用流出，不离一真法界之境。化现的仪态千变万化，纵然分化出亿万之身，也如千江映月，本性不变。所以观音（Avalokiteshvara）顶戴此冠，意在显示带果行因，圆满彰显法界无尽的本体。 南无大悲观世音菩萨（Namo Mahakaruna Avalokiteshvara Bodhisattva）。 这是为了请求出定加持的法水。一声称念其名，便能解脱诸般痛苦。《大悲经》中说，这位菩萨具有不可思议的威神之力，已于过去无量劫中成佛，号为正法明如来（Samantamukha Buddha），以大悲愿力，安乐众生。
English
English version: The Wisdom of Accomplishing Activities emanates from the Northern Amoghasiddhi Buddha, whose hands form the wheel-interlocking mudra. The Pure Wisdom of the Five Dharma Realms is none other than the central Vairocana Buddha, whose hands form the thousand-spoke wheel mudra. Each of the Five Buddhas has four Bodhisattvas. The four Bodhisattvas of Akshobhya Buddha are: 1. Vajrasattva Bodhisattva, 2. Vajraraja Bodhisattva, 3. Vajraraga Bodhisattva, 4. Vajrasadhu Bodhisattva. The four Bodhisattvas of Ratnasambhava Buddha are: 1. Vajraratna Bodhisattva, 2. Vajratejas Bodhisattva, 3. Vajraketu Bodhisattva, 4. Vajrankusa Bodhisattva. The four Bodhisattvas of Amitabha Buddha are: 1. Vajradharma Bodhisattva, 2. Vajratiksna Bodhisattva, 3. Vajrahetu Bodhisattva, 4. Vajrahetu Bodhisattva. The four Bodhisattvas of Amoghasiddhi Buddha are: 1. Vajrakarma Bodhisattva, 2. Vajrabhasa Bodhisattva, 3. Vajrayaksha Bodhisattva, 4. Vajramusti Bodhisattva. The four Bodhisattvas of Vairocana Buddha are: 1. Vajraparamita Bodhisattva, 2. Vajraratna Paramita Bodhisattva, 3. Vajradharma Paramita Bodhisattva, 4. Vajrakarma Paramita Bodhisattva. The Five Buddhas of the Five Directions each have four Bodhisattvas, totaling twenty-five, together with the Four Attractants and the Eight Offerings. The Four Attractants are: 1. Vajrankusa Bodhisattva, 2. Vajrapasa Bodhisattva, 3. Vajrasphota Bodhisattva, 4. Vajraghanta Bodhisattva. The Eight Offerings are: Vajrapuspa Bodhisattva, Vajradhupa Bodhisattva, Vajraloka Bodhisattva, Vajragandha Bodhisattva, Vajraphala Bodhisattva, Vajrasabdha Bodhisattva, Vajragita Bodhisattva, Vajranrtya Bodhisattva. In total, there are thirty-seven, all emanating from the wisdom and function of the original teacher, Vairocana Buddha, not separate from the realm of the One True Reality. The manifested forms are infinitely varied, and even if divided into billions of bodies, it is like the moon reflected in a thousand rivers, the essential nature remains unchanged. Therefore, Avalokiteshvara wears this crown to signify carrying the fruit while practicing the cause, fully manifesting the endless essence of the Dharma Realm. Namo Mahakaruna Avalokiteshvara Bodhisattva. This is for requesting the Dharma water of blessing from Samadhi. By reciting his name once, one is liberated from all suffering. The Great Compassion Sutra says that this Bodhisattva has inconceivable majestic and spiritual power and has already become a Buddha in countless past kalpas, named Samantamukha Tathagata, using the power of great compassion to bring peace and happiness to sentient beings. --------------------------------------------------------------------------------
Chinese
。现为菩萨。未来成佛。号曰普光功德山王如来。梵语阿耶菩娄吉底输。此云观世音。观者。能观之智。指应而言。世音。是所观之境。对机而说。智能照穷正性。察其本末。机则万象流动。隔别不同。类音殊唱。被智一观。俱时离苦。正如普门品云。若有众生称念我名。即时观其音声皆得解脱。而曰大悲者。谓此菩萨悲心偏重故尔。不同生缘法缘之小悲。乃无缘同体之悲。故曰大悲也。梵语菩提萨埵。华言觉有情。已觉斯道而觉斯民之称也。 夫此水者八功德水。 安养国有七宝池。水皆七宝中之所流出。言八功德者。一澄清。谓澄停洁净离染污故。二清凉。谓明湛凉冷无烦热故。三甘美。谓甘和美妙具至味故。四轻软。谓轻扬柔软可上下故。五润泽。谓津润滑泽不枯涩故。六安和。谓安静和缓绝迅泛故。七除饥渴。谓水仅止渴。今兼疗饥有胜力故。八长养诸根。增长养育身心内外故。谓此瓶内之水。即如西方宝池内性功德水也。如牧牛女付瓶与世尊云。此瓶内具足八功德水。饮之能除饥渴。烦恼亦消。不久当成无上菩提。为人天说法也。 自天真(至)无处不超沦。 天真者。本来自性天真也。业即善恶无记三业。垢即烦恼障。玷污法性故。尘即所知障。蔽智眼故。众生具此三业二障。 现代汉语译本：现在是菩萨，未来将会成佛，佛号是普光功德山王如来（Pu Guang Gong De Shan Wang Ru Lai）。梵语阿耶菩娄吉底输（梵语：Aryavalokiteśvara），这里翻译为观世音（Guan Shi Yin）。‘观’是指能观的智慧，针对‘应’而言；‘世音’是所观的境界，针对根机而说。智能能够照彻穷尽事物的正性，观察其本末。根机则如万象流动，有隔别不同，如同各类声音殊异。被智慧一旦观照，都能同时脱离苦难。正如《普门品》所说：‘若有众生称念我的名号，我即时观其音声，皆得解脱。’ 称作‘大悲’，是因为这位菩萨的悲心特别深重。不同于生缘、法缘的小悲，而是无缘同体的悲悯，所以称作‘大悲’。梵语菩提萨埵（梵语：Bodhisattva），华语翻译为觉有情，是已经觉悟此道，并且觉悟民众的称谓。 这水是具有八功德的水。 安养国（An Yang Guo）有七宝池，水都从七宝中流出。所说的八功德是：一、澄清，指水澄澈洁净，远离染污；二、清凉，指水明澈凉冷，没有烦热；三、甘美，指水甘甜美好，具有极佳的滋味；四、轻软，指水轻盈柔软，可以上下流动；五、润泽，指水滋润滑泽，不枯涩；六、安和，指水安静和缓，没有迅猛泛滥；七、除饥渴，指水不仅止渴，还能疗饥，具有殊胜的力量；八、长养诸根，指水能增长养育身心内外。这瓶中的水，就如同西方极乐世界宝池中的性功德水。如同牧牛女将瓶子交给世尊（Shi Zun）时说：‘此瓶内具足八功德水，饮用后能消除饥渴，烦恼也会消散，不久就能成就无上菩提（Anuttara-samyak-sambodhi），为人天说法。’ ‘自天真’到‘无处不超沦’。 ‘天真’，是本来自性的天真。‘业’，是指善业、恶业和无记业这三种业。‘垢’，是指烦恼障，玷污了法性。‘尘’，是指所知障，遮蔽了智慧之眼。众生具有这三种业和两种障碍。