爾時，世尊於師子座，從其五體同放寶光，遠灌十方微塵如來及法王子諸菩薩頂；彼諸如來亦於五體同放寶光，從微塵方來灌佛頂，并灌會中諸大菩薩及阿羅漢，林木池沼皆演法音，交光相羅如寶絲網，是諸大眾得未曾有，一切普獲金剛三昧。即時，天雨百寶蓮華，青黃赤白間錯紛糅，十方虛空成七寶色，此娑婆界大地山河俱時不現，唯見十方微塵國土合成一界，梵唄詠歌自然數奏。於是如來告文殊師利法王子：「汝今觀此二十五無學諸大菩薩及阿羅漢，各說最初成道方便，皆言修習真實圓通，彼等修行實無優劣、前後差別；我今欲令阿難開悟，二十五行誰當其根？兼我滅後，此界眾生入菩薩乘求無上道，何方便門得易成就？」
Thereupon, the World-Honored One, from his lion-seat, sent out from the five members of his body, rays of light which reached and shone on the heads of the tathāgatas and bodhisattvas, the dharma heirs, as countless as dust in the Ten Directions. In return, countless tathāgatas sent back rays of light which shone on the heads of the Buddha, the great bodhisattvas and arhats in the assembly, causing the groves and streams to intone the Dharma and uncountable rays of light to interlace in precious nets, a spectacle never seen before, and everyone everywhere realized the Vajra Samādhi. At the same time, showers of green, yellow, red and white lotus blossoms turned the whole of space into a seven colored expanse, and caused mountains, rivers and the great earth to disappear and all the countless other realms to merge into one world filled with songs and recitations. Then the Tathāgata said to Mañjuśrī, Dharma Prince, “These twenty-five Bodhisattvas and Arhats who no longer need to study and learn have related the expedient methods used by them at the start of their practice for their realization of all-pervasively perfect (pariniṣpanna) True Reality (yathābhūta?). In reality, each of these methods does not differ from, and is neither superior nor inferior to the others. Tell me which one of them is suitable to Ānanda so that he can awaken to it, and which one is easy of achievement, for the benefit of living beings who, after my nirvāṇa, wish to practice with the Bodhisattva vehicle in their search for Supreme Bodhi.”
文殊師利法王子奉佛慈旨，即從座起頂禮佛足，承佛威神說偈對佛：
As commanded, Mañjuśrī, Dharma Prince, rose from his seat, prostrated himself with his head at the feet of the Buddha and reverently chanted the following gāthā:
覺海性澄圓， 圓澄覺元妙； 元明照生所， 所立照性亡。
The nature of the ocean of awakening is clear (’settled’) and perfect, This perfectly clear awakening is originally wonderous; That which arises from the radiance of this original illumination, Is established by the loss of that radiant nature.
迷妄有虛空， 依空立世界， 想澄成國土， 知覺乃眾生。
Confused and ignorant, there is empty space, And upon space, the world is established, Perception settles into continents, A knower, and living beings.
空生大覺中， 如海一漚發， 有漏微塵國， 皆從空所生；
Space arises within Great Awakening Like a bubble emerging from the ocean, Outflows, minute dust particles, and lands, All are arisen from space.
漚滅空本無， 況復諸三有？ 歸元性無二， 方便有多門。
When a bubble bursts, its space originally wasn’t, How much more so the Three Realms (or Natures)? Returning to the original nature, without duality, There are many expedient (upāya) gateways.
聖性無不通， 順逆皆方便； 初心入三昧， 遲速不同倫。
There is nowhere the nature of the sage does not pervade, The subjective and the objective, everything is expedient (upāya); To the mind first entering samādhi, quick or slow cannot be debated.
Six Sense Objects (境 ālambana)
色想結成塵， 精了不能徹； 如何不明徹， 於是獲圓通？
Form entangled perception becomes dust, Through which essential understanding cannot pass; How can that through which light does not pass Be the attainment all-pervasive perfection (’attain pariniṣpanna’)?
音聲雜語言， 但伊名句味； 一非含一切， 云何獲圓通？
Sound and voice mix with words and speech, But they are just names, phrases and descriptions; Any one [sound] does not include all the rest, How could that be the attainment all-pervasive perfection?
香以合中知， 離則元無有； 不恒其所覺， 云何獲圓通？
Scents are perceived when in contact with the nose, Without that contact, they are not; An Awakening from what is not constant, How could that be the attainment all-pervasive perfection?
味性非本然， 要以味時有； 其覺不恒一， 云何獲圓通？
The nature of flavor originally is not, It’s only there when flavor is there, Awakening from what is never one, How could that be the attainment all-pervasive perfection?
觸以所觸明， 無所不明觸； 合離性非定， 云何獲圓通？
Touch exists when there is an object touched; Without an object, touch is naught. Since contact and its absence are not fixed, How could that be the attainment all-pervasive perfection?
法稱為內塵， 憑塵必有所， 能所非遍涉， 云何獲圓通？
Dharmas (thoughts) are called internal dust, Reliance upon them implies an object. Subject vis-à-vis object is not everywhere, How could that be the attainment all-pervasive perfection?
Five Sense Faculties (根 indriya, not ear)
見性雖洞然， 明前不明後； 四維虧一半， 云何獲圓通？
The organ of sight, although perceiving clearly, Illuminates (i.e. sees) in front but not behind; Of the four directions, only half [are seen] How could that be the attainment all-pervasive perfection?
鼻息出入通， 現前無交氣； 支離匪涉入， 云何獲圓通？
Breath passes in and out through the nose, During and after are without a connecting breath; Being unconnected, How could that be the attainment all-pervasive perfection?
舌非入無端， 因味生覺了； 味亡了無有， 云何獲圓通？
The tongue is useless touching nothing; When flavor is present, there is taste, But flavor vanishes when flavor is absent How could that be the attainment all-pervasive perfection?
身與所觸同， 各非圓覺觀； 涯量不冥會， 云何獲圓通？
The body, together with what is touched, Neither of which can be complete awakened awareness Being so limited, not always being together, How could that be the attainment all-pervasive perfection?
知根雜亂思， 湛了終無見； 想念不可脫， 云何獲圓通？
The knowing faculty gets all mixed up with thought Profound understanding is ever without seeing; Perceptive thinking cannot be liberated, How could that be the attainment all-pervasive perfection?
Six Consciousnesses (識 vijñāna)
識見雜三和， 詰本稱非相； 自體先無定， 云何獲圓通？
Conscious seeing is a mix of the union of the three (根 indriya, 境 ālambana, and 識 vijñāna) Looking into what it is fundamentally like, there are no characteristics; With no fixed, inherent substance, How could it be the attainment all-pervasive perfection?
心聞洞十方， 生于大因力； 初心不能入， 云何獲圓通？
Mental hearing pervades the Ten Directions, Arising from the power of great causes; The beginners mind cannot realize it. How could it be the attainment all-pervasive perfection?
鼻想本權機， 秖令攝心住； 住成心所住， 云何獲圓通？
Olfactory perception is fundamentally a temporary device A means of gathering the mind for abiding; An abiding that abides to perfect the mind, How could that be the attainment all-pervasive perfection?
說法弄音文， 開悟先成者； 名句非無漏， 云何獲圓通？
Explaining Dharma by playing with sounds and language, Opens up those with past accomplishments; Names and phrases are not without outflows, How could it be the attainment all-pervasive perfection?
持犯但束身， 非身無所束； 元非遍一切， 云何獲圓通？
Maintaining and breaking [rules] is only for those bound in bodies, If there’s no body, there’s nothing to be bound; Since it does not universally apply to everyone, How could it be the attainment all-pervasive perfection?
神通本宿因， 何關法分別； 念緣非離物， 云何獲圓通？
Transcendental powers are rooted in prior [life] causes; How could they be discriminated as discreet phenomena? The conditions of perception never depart from things How could it be the attainment all-pervasive perfection?
The Seven Elements
若以地性觀， 堅礙非通達； 有為非聖性， 云何獲圓通？
If the nature of the earth element is used for contemplative observation, It is a solid obstruction, impenetrable; The conditional is not of a sagely nature, How could it be the attainment all-pervasive perfection?
若以水性觀， 想念非真實； 如如非覺觀， 云何獲圓通？
If the nature of the element water is used for contemplative observation, Perception-based thought is not True Reality; What is so is not awakened observation, How could that be the attainment all-pervasive perfection?
若以火性觀， 厭有非真離； 非初心方便， 云何獲圓通？
If the nature of the element fire is used for contemplative observation, Having disdain for being is not true renunciation; An upāya for the mind of a non-beginner, How could that be the attainment all-pervasive perfection?
若以風性觀， 動寂非無對； 對非無上覺， 云何獲圓通？
If the element of wind is used for contemplative observation, Motion and stillness are a false duality; A false duality is not supreme awakening, How could it be the attainment all-pervasive perfection?
若以空性觀， 昏鈍先非覺； 無覺異菩提， 云何獲圓通？
If the nature of the element space is used for contemplative observation, Its dim, dullness is not awakening; The unawakened is different than Bodhi, How could it be the attainment all-pervasive perfection?
若以識性觀， 觀識非常住； 存心乃虛妄， 云何獲圓通？
If the nature of consciousness is used for contemplative observation, Observe that consciousness is without permanent abiding; An existent mind, including delusion, How could that be the attainment all-pervasive perfection?
諸行是無常， 念性元生滅； 因果今殊感， 云何獲圓通？
All saṃskāric conditioning is impermanent, The nature of thought, from the beginning, is to arise and cease; Since cause will always differ from effect, How could that be the attainment all-pervasive perfection?
Hearing faculty
我今白世尊： 佛出娑婆界， 此方真教體， 清淨在音聞；
I now say to the World-Honored One: Since the Buddha appeared in the Sahā World, And delivered this body of true teachings, Purity is in hearing;
欲取三摩提， 實以聞中入。 離苦得解脫， 良哉觀世音，
Those who wish to gain Samādhi May truly enter from within hearing. Transcending suffering and attaining liberation, Excellent! Observer of the World’s Sounds / Avalokiteśvara.
於恒沙劫中， 入微塵佛國， 得大自在力， 無畏施眾生。
Who, during kalpas as countless as Ganges’ sand, Entered Buddha lands as minute as dust motes To attain the power of great sovereignty And bestow fearlessness upon sentient beings.
妙音觀世音， 梵音海潮音， 救世悉安寧， 出世獲常住。
Wonderful sound, Observer of the World’s Sounds / Avalokiteśvara Sound of Brahma[’s voice], sound of the ocean tide Savior of the world, making everyone secure Arising in the world, eternally abiding protector.
我今啟如來， 如觀音所說， 譬如人靜居， 十方俱擊皷， 十處一時聞， 此則圓真實。
I now declare to the Tathāgata As Avalokiteśvara has said: Just like someone dwelling in calm seclusion, Hears rolls of drums from the Ten Directions, Hearing all ten locations at one time, This is complete, True Reality.
目非觀障外， 口鼻亦復然， 身以合方知， 心念紛無緒；
The eyes cannot see the other side of an obstruction Neither can the mouth or nose, Body only feels when it is touched Perceptions of the Mind are confused and unconnected;
隔垣聽音響， 遐邇俱可聞， 五根所不齊， 是則通真實。
But the sound of voices, even through walls, And things near, far, and everywhere can be heard, The five other organs being incomplete, It penetrates to True Reality.
音聲性動靜， 聞中為有無， 無聲號無聞， 非實聞無性；
The presence or absence of sound Is heard as ‘is’ or ‘is not’; The absence of sound is considered not hearing, Yet it is not true that there is no hearing;
聲無既無滅， 聲有亦非生， 生滅二圓離， 是則常真實。
Sound is not yet finished and without cessation, Sound, being present, is also not arising, Transcending the duality and unity of arising and ceasing, It is the eternal True Reality.
縱令在夢想， 不為不思無， 覺觀出思惟， 身心不能及。
[Hearing is there], even when perception in a dream Is not, without thought of naught, Awakened observation transcends reflective thought Body and mind are not able to reach it.
今此娑婆國， 聲論得宣明， 眾生迷本聞， 循聲故流轉；
Now [in] this Sahā World, It is through discourse by sound (vyākaraṇam) that teaching is accomplished, Sentient beings are confused about the fundamental nature of hearing, Pursuing sounds, they ‘float around’ (i.e. transmigrate in saṃsāra);
阿難縱強記， 不免落邪思， 豈非隨所淪， 旋流獲無妄。
Ānanda’s strong memory, Could not prevent him from falling for improper thoughts, Would he have sank had he not followed along, When it is going against the stream that one achieves non-delusion (mithyā)?
阿難汝諦聽， 我承佛威力， 宣說金剛王， 如幻不思議， 佛母真三昧。
Ānanda, listen closely, I now, by the power of the Buddha, Proclaim the Vajra King, Illusion-like, inconceivable, True Samādhi, mother of Buddhas.
汝聞微塵佛， 一切祕密門， 欲漏不先除， 畜聞成過誤。
You might hear from Buddhas countless as dust All the secret gateways But if you cannot eradicate desirous outflows Though hearing much, one develops errors.
將聞持佛佛， 何不自聞聞？ 聞非自然生， 因聲有名字；
That you have heard and retained [the dharma or names of] buddha after buddha Why haven’t you heard your own hearing? Hearing does not arise of itself, It is because of sound that there are names;
旋聞與聲脫， 能脫欲誰名？ 一根既返源， 六根成解脫。
Reversed hearing, ‘sound free’, What could you call such freedom? When one sense organ has returned to its source, The six senses become liberated.
見聞如幻翳， 三界若空花， 聞復翳根除， 塵銷覺圓淨。
See hearing as an illusory screen, The Triple Realm as just empty flowers in the sky. With hearing reversed, the screen of the senses is no more, The dust dissolves and awakening is completely pure.
淨極光通達， 寂照含虛空； 却來觀世間， 猶如夢中事，
The light of utmost purity pervades all, A still radiance encompasses emptiness; When it comes to observing the things of the world, They are like things in a dream,
摩登伽在夢， 誰能留汝形？ 如世巧幻師， 幻作諸男女，
Mātaṅgī was a dream, Who was there to have a female form? Like the worldly skills of a puppeteer Who creates illusory men and women,
雖見諸根動， 要以一機抽； 息機歸寂然， 諸幻成無性。
Though one sees all kinds of movement, It’s all controlled by a single string; When controlling thoughts cease, All illusions are shown to be without nature.
六根亦如是， 元依一精明， 分成六和合； 一處成休復， 六用皆不成。
The six faculties are also like this, Originally dependent upon a single luminous essence, Which divides into six unions. If one of these returns to source, All six functions are ended.
塵垢應念銷， 成圓明淨妙， 餘塵尚諸學， 明極即如來。
Defiling dust vanishes in a thought moment, Achieving the pure wondrousness of full illumination, Those with remaining dust require further study, Those of the highest illumination are then Thus Come [Ones].
大眾及阿難， 旋汝倒聞機， 反聞聞自性， 性成無上道， 圓通實如是。
Great assembly, and Ānanda, Turn your ‘hearing machines’ around, Reverse hearing hears [its] self nature, The nature that develops the Unsurpassable Way Is all-pervasive (completely perfect, pariniṣpanna) and true like this.
此是微塵佛， 一路涅槃門， 過去諸如來， 斯門已成就；
This is the Buddhas as numerous as the Ganges’ sands’ Single gateway to Nirvāṇa; All past Tathāgatas Attained perfection though this gate;
現在諸菩薩， 今各入圓明， 未來修學人， 當依如是法。
All present Bodhisattvas Now each enter this full illumination, All those who will cultivate and study in the future Should reply upon Dharma such as this.
我亦從中證， 非唯觀世音。 誠如佛世尊， 詢我諸方便，
I, also, have realized from this way, Not only Avalokiteśvara. True as the Buddha, World-Honored One Has asked me about expedient means,
以救諸末劫， 求出世間人， 成就涅槃心， 觀世音為最。
To rescue those in kalpas to come, For those searching to transcend the world, To achieve the heart of Nirvāṇa, ‘Observing the sounds of the world’ (Avalokiteśvara) is best.
自餘諸方便， 皆是佛威神， 即事捨塵勞， 非是長修學， 淺深同說法。
The others are all expedient means, All the awesome spiritual power of the Buddha, Something [to help] abandon defiling afflictions, Not to be cultivated or studied for very long, Some are narrow, some deep, explaining the same Dharma
頂禮如來藏， 無漏不思議； 願加被未來， 於此門無惑，
I bow my head in reverence to the tathāgatagarbha Without outflows, inconceivable; May those in the future be empowered (adhitiṣṭhanti) By this gateway, without doubt,
方便易成就； 堪以教阿難， 及末劫沈淪， 但以此根修， 圓通超餘者， 真實心如是。」
An expedient to ease achievement; To teach Ānanda, And those of the Dharma ending kalpa, To simply use this sense organ to cultivate The one who is all-pervasive, beyond remainder, Has a mind of True Reality like this.
於是阿難及諸大眾，身心了然得大開示，觀佛菩提及大涅槃，猶如有人因事遠遊未得歸還，明了其家所歸道路。普會大眾天龍八部有學二乘，及諸一切新發心菩薩，其數凡有十恒河沙，皆得本心，遠塵離垢獲法眼淨；性比丘尼聞說偈已成阿羅漢；無量眾生皆發無等等阿耨多羅三藐三菩提心。
Thereupon, Ānanda and the great assembly (felt) their bodies and minds to be in tune with the profound teaching. To them the Buddha’s Bodhi and parinirvāṇa were like the way home which a traveler should know well before returning from a long journey abroad. Others present, such as the eight classes of non-human beings, students of the two vehicles, and bodhisattvas who had just generated bodhicitta and whose number was countless as the sand in ten Ganges Rivers, awakened to their fundamental minds, avoided defilement and won the pure Dharma eye. After hearing this gāthā, Bhikṣuṇī Self-Nature realized arhatship and an uncountable number of living beings generated anuttarā-saṃyak-saṃbodhi citta.