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「如佛教化眾生界」：如佛，像佛所教化眾生這麼樣子，在一切眾生界教化一切眾生。「十方國土皆充滿」：所有十方的國土都充滿佛的教化這種法。「一念心中轉法輪」：在這一念的心裏邊，就轉大法輪。「普應群情無不遍」：普應，普遍感應這一切的眾生；群情，也就是一切的有情的眾生；無不遍，沒有不遍的。
「佛於無量廣大劫」：佛在無量廣大
劫以前。「普現一切眾生前」：常常地在無量劫裏邊，普現在一切的眾生的面前。「如其往昔廣修治」：好像佛以前修這個六度萬行。這個廣修治，把自己的毛病都去掉了。「示彼所行清淨處」：指示眾生佛所修行的這個清淨處，清淨的地方。
「我睹十方無有餘」：我看見十方的佛，沒有剩下的，我都看見了。「亦見諸佛現神通」：也看見一切諸佛大現神通。「悉坐道場成正覺」：一切諸佛又有正在坐道場，方才成正覺的這一切諸佛。「眾會聞法共圍繞」：這一切的眾會，菩薩、聲聞緣覺、天龍八部、人非人等來共同圍繞
，恭敬供養諸佛。
廣大光明佛法身。能以方便現世間。
普隨眾生心所樂。悉稱其根而雨法。
「廣大光明佛法身」：怎麼謂之廣？
怎麼謂之大？廣是多到極點了。大而無外謂之大，再沒有比他大的了，這才謂之大;光明，就是佛的智慧生出來的，佛因為有般若的智慧，所以現出無量的廣大光明，這也是由佛法身所成就的。
「能以方便現世間」：佛的光明廣大
，佛的法身本來是無影無形的，可是他能用方便的法門來出現世間；出現世間就是本來無形而現有形了。「普隨眾生心所樂」：普就是普遍；隨就是隨順一切眾生，
隨順一切眾生的根性、他的心所願意的，心所歡喜的。「悉稱其根而雨法」：那麼佛悉稱其根，也不多也不少，恰到好處，就是他應得多少就得多少，平等平等地雨這個法雨。眾生猶如樹木花草一樣，大根大莖的就得到多一點的法雨，小根小莖的就得到少一點的法雨。
眾生有利根的，有鈍根的，有有智慧的，有愚癡的，各得其所應得的法雨。
真如平等無相身。離垢光明淨法身。
智慧寂靜身無量。普應十方而演法。
法王諸力皆清淨。智慧如空無有邊。
悉為開示無遺隱。普使眾生同悟入。
如佛往昔所修治。乃至成於一切智。
今放光明遍法界。於中顯現悉明瞭。
佛以本願現神通。一切十方無不照。
如佛往昔修治行。光明網中皆演說。
十方境界無有盡。無等無邊各差別。
佛無礙力發大光。一切國土皆明顯。
佛法是最平等的，所以說是「真如平等無相身」：真如，又叫實相，又叫一真法界。平等無相身，這是佛的法身的體，法身的體是無相的，他是真如平等的，在凡不減，在聖不增，平等平等的，就是墮落三途，也沒有失去這個法身的本體。你就是成佛了，也沒有得著什麼，這是真如平等無相身。
「離垢光明淨法身」：離垢就是離除一切的煩惱障、所知障，把這一切的煩惱無明都離開了，離開垢所以就會有光明，光明是智慧的一種表現：這是佛的法身，所以說淨法身。
「智慧寂靜身無量」：智慧，具足般若智、一切種智，一切的智慧都具足了。寂靜，他寂然不動，雖然寂然不動，可是能感而遂通。寂然不動，這是佛的圓滿報身；感而遂通，這就是佛的千百億萬化身
，所以說「身無量」，這化身是無量的，化身有千百億、百千萬億化身那麼多。
不單佛有化身，我們每一個人都有化身。怎麼樣是你的化身呢？譬如你做一個教授，教出一些個學生，這些個學生把你所明白的道理也都明白了，依照你的志願去做去，那就等於你的化身一樣。所以教書的教授，也能教出來百千萬億化身。等你的學生再去教學生，又教出來很多，這是化化不已。既然化化不己，這豈不也是百千萬億化身呢？
所以你對佛法，要把它用活起來，不要死板板地照著那麼一個道理去講。
「普應十方而演法」，為什麼要現千百億萬化身？就因為要普應十方，普遍去應十方一切眾生的機緣，而演說這個妙法
「法王諸力皆清淨」：法王就是佛；佛就是法王。諸力就是佛有十力，你們有人知道沒有？有人知道，等一等就拿出來講一講，我現在不講它。皆清淨，都是清淨的，圓滿的。
「智慧如空無有邊」：佛的智慧好像虛空一樣，沒有邊際；沒有邊際怎麼又知道它有呢？那麼虛空，你說有沒有？虛空是空的，但是你還知道有虛空。所以「悉為開示無遺隱」：佛所說的這個法，開示一切眾生。無遺隱，沒有遺漏，也沒有藏起來。隱，就是隱藏起來。對一切眾生合盤托出，就是向眾生完全都說出來。
「普使眾生同悟入」：他願意一切眾生也都開悟成佛，所以說普使眾生同悟入。
「如佛往昔所修治」：好像佛以前所修行的那個六度萬行，三祇修福慧，百劫種相好，把他多生多劫的這種無明習氣、煩惱，都修治沒有了。「乃至成於一切智」：乃至於成佛。一切智就是佛。「今放光明遍法界」，現在佛放大光明，充滿法界。「於中顯現悉明瞭」：在這個法界中放大光明，把一切都顯現出來了。悉明瞭，沒有看不見的。
「佛以本願現神通」：佛為什麼現神通呢？因為他本來有這個願力，要現神通來教化眾生。「一切十方無不照」：一切十方無不在佛這個大般若光中所照著。
「如佛往昔修治行」：好像佛以前所修的這種法門。「光明網中皆演說」：在佛的大光明網中，把以前所修的行門都對眾生說出來。
「十方境界無有盡」：十方國土的境界是無有窮盡，佛的神通變化也是無有窮盡的。「無等無邊各差別」：沒有可以等於佛的神通妙用的，也沒有邊際的。各差別，有種種的差別。
「佛無礙力發大光」：佛有這個無礙的力量，發出一種大的光明。「一切國土皆明顯」：所有十方的國土，都在佛這個大光明藏裏頭顯現出來。
待續
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The Buddha's teaching and transforming of the
realms of beings / Fills and pervades the lands of the ten
directions. / In a single thought he turns the great Dharma
wheel, / Universally responding to all sentient beings,
missing none. All living beings are included. None
are left out.
The Buddha, for immeasurable vast eons, /
Universally and constantly appeared before
all living beings, / Just as in the past he cultivated
the Six Paramitas and myriad practices on a vast
scale, getting rid of his bad habits and faults,
showing them the pure aspects of this practice.
The Buddha reveals to living beings the pure places where he
cultivated.
I perceive all Buddhas in the
ten directions without exception; there are none I
fail to see. I also see the Buddhas manifesting
great spiritual powers. / Seated in the Way-place, they all
achieve right enlightenment. Right after they
become enlightened, the multitudes gather round to
hear the Dharma. The multitudes of Bodhisattvas,
Hearers, Condition-Enlightened Ones, gods, dragons, and the
rest of the eightfold division, humans and nonhumans, all
gather round to pay respects and make offerings to each
Buddha.
Sutra:
The Buddha's Dharma body is vast, great, and brilliant.
He can expediently appear in the world.
Universally complying with what living beings like,
He rains down Dharma matching their faculties.
Commentary:
The Buddha's Dharma body is vast, great, and
brilliant. What is meant by vast? What is meant by
great? Vast means profuse to the extreme. Great means there
is nothing greater. "Brilliant" refers to the Buddha's
wisdom coming forth. Due to his Prajna wisdom, the Buddha
manifests measureless, vast, great brilliance. This is a
function of the Buddha's Dharma body.
He can expediently appear in the world.
Basically, the Buddha's brilliance, vastness, and Dharma
body are formless and invisible. However, he can use
expedient methods to appear in the world. That is, what was
originally formless now takes on form.
Universally complying with all living
beings' dispositions, what living beings like,
what makes them happy, he rains down Dharma
matching their faculties. The Buddha dispenses
exactly the right amount of Dharma, neither too little nor
too much. Each living being obtains the amount of Dharma
rain that he is supposed to attain. It is all fair and
equal. Living beings are like flowers, grasses, and trees.
Those with great roots and stems receive more of the Dharma
rain which pours down, while those with small roots and
stems receive a smaller amount.
Some living beings have keen faculties, while others have
dull faculties. Some are wise; others are stupid. Each being
receives the amount of Dharma rain he ought to receive.
Sutra:
The markless body of impartial True Suchness,
The immaculate, bright, pure Dharma body,
Limitless bodies of wisdom and still tranquility
Universally respond in the ten directions and proclaim
Dharma.
The powers of the Dharma King are entirely pure.
His wisdom is boundless like the void.
He reveals all, omitting and hiding nothing,
Universally enabling living beings to awaken and enter.
Just as the Buddha once cultivated and trained
himself
To the point that he accomplished All Wisdom,
He now radiates light pervading the Dharma realm,
Revealing everything therein with total clarity.
The Buddha, following his past vows, manifests
spiritual powers.
Nothing in the ten directions escapes his illumination.
The practices cultivated by the Buddha in the past
Are completely proclaimed within the net of light.
The states in the ten directions are
inexhaustible.
Peerless and unbounded, they are each distinct.
The Buddha with unimpeded strength emits great light.
All lands are entirely manifested with clarity.
Commentary:
The Buddhadharma is absolutely equal. The markless
body of impartial True Suchness. True Suchness is
also known as the Real Mark, or the One True Dharma Realm.
The markless body refers to the substance of the Buddha's
Dharma body. The Dharma body is essentially free from
characteristics. It is truly such and impartial, neither
less in common beings nor more in sages, but totally equal.
Even when one falls into the three paths, one has not lost
the original substance of the Dharma body. And when one
attains Buddhahood, one has not gained anything. That's the
markless body of impartial True Suchness.
The immaculate, bright, pure Dharma body.
"Immaculate" means undefiled, removed from all obstructions
of afflictions and obstructions of knowledge. All
afflictions and ignorance are left behind. Since these
defilements are left behind, light appears. Light is a
manifestation of wisdom.
Limitless bodies of wisdom and still tranquility.
These bodies are replete with Prajna wisdom, the
Wisdom of All Modes, and all types of wisdom. One is still
and unmoving, yet one can respond and connect. "Still and
unmoving" describes the Buddha's Perfect Reward Body.
"Responding and connecting" is done by the Buddhas' billions
of transformation bodies.
Not only do Buddhas have transformation bodies, each of
us human beings also has transformation bodies. What are our
transformation bodies? For example, suppose you are a
professor who teaches your students the doctrines you
understand. If your students also come to understand those
doctrines and act in accord with your intentions, then they
are just like your transformation bodies. Therefore,
teachers and professors can also produce billions of
transformation bodies. When your students teach their own
students, there are even more transformation
bodies-endlessly many. Doesn't that amount to billions of
transformation bodies?
The Buddhadharma should be brought to life. You shouldn't
explain it in a rigid way, sticking to only one kind of
reasoning. Why do Buddhas manifest billions of
transformation bodies? It is in order to universally
respond to the potentials of living beings
in the ten directions and proclaim the wonderful
Dharma for them.
The powers of the Dharma King are entirely pure.
The Dharma King is the Buddha, and the powers are the
Buddha's Ten Powers. Does anyone know what they are? You can
tell us ill a little while. I won't explain them now. These
powers are all pure, perfect, and full.
His wisdom is boundless like the void.
The Buddha's wisdom is like empty space; it has no
boundaries. "If it has no boundaries, does it exist?" you
ask. Well, does empty space exist? Although empty space is
empty, we still have the concept of 'empty space.'
He reveals all the Dharma to living
beings, omitting and hiding nothing. He
explains everything fully to living beings,
universally enabling living beings to
awaken and enter. His hope is that all living
beings will become enlightened and realize Buddhahood.
Just as the Buddha once cultivated and trained
himself. In the past the Buddha cultivated the Six
Paramitas and the myriad practices. He is said to have
"cultivated blessings and wisdom for three asamkhyeyas and
planted the fine marks for a hundred eons," in the process
smelting away the ignorance, habits, afflictions accumulated
over many eons and lives. He cultivated to the point
that he accomplished All Wisdom, that is,
Buddhahood. He now radiates tremendous
light pervading the Dharma realm, / Revealing
everything therein with total clarity. There is
nothing that cannot be seen when bathed in his radiance.
The Buddha, following his past vows, manifests
spiritual powers. The Buddha uses his spiritual
powers as a result of his past vows to teach and transform
living beings. Nothing in the ten directions escapes
his illumination. Everything throughout the ten
directions is illuminated by the Buddha's great Prajna
light.
The practices and Dharma doors
cultivated by the Buddha in the past / Are completely
proclaimed within the Buddha's net
of brilliant light. The Buddha's past
practices are explained for living beings.
The states in the lands of the
ten directions are inexhaustible, as are the
Buddha's spiritual penetrations. Peerless and
unbounded, they are each distinct.
Nothing can equal the Buddha's spiritual penetrations and
wondrous functionings. They are boundless, and yet each one
is different.
The Buddha with unimpeded strength emits great
light. The Buddha's great power causes him to
produce brilliant light. All lands are entirely
manifested with clarity. All worlds throughout the
ten directions appear in the Buddha's treasury of bright
light.
~ To be continued
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