尔时，金刚幢菩萨承佛神力，普观十方，而说颂言：如来甚深智，普入于法界，能随众生心，示现不思议。或现须弥山，或现于大海，或现日月轮，或现兜率宫。或现自在天，或见大梵天，或现世间主，种种众生形。或现声闻身，或现独觉形，或现菩萨众，或现于如来。如来不思议，甚深难可见，示现等众生，悉令得解脱。
逐句解释
如来甚深智，普入于法界，能随众生心，示现不思议
金刚幢菩萨偈颂的核心命题：如来（佛陀）具有甚深的智慧，这智慧「普入法界」——遍入一切法界，无处不在。关键在「能随众生心」——佛陀的示现不是单方面决定的，而是「随」众生的心，随众生的根器、需求、语言、文化而示现。「示现不思议」——这种随缘示现是不可思议的，超越一切固定的逻辑与形式。这四句话是整个华严佛身论的精髓：佛陀的本质是智慧与慈悲的无限活性，永远向众生的需求开放。
The Tathagata's profoundly deep wisdom universally enters the Dharmadhatu, and in accordance with the minds of beings, manifests in inconceivable ways.
This opening verse states the Avatamsaka's understanding of how a Buddha functions in the world. The Buddha's wisdom is not stored inside the Buddha as a private possession; it "universally enters the Dharmadhatu" — it is coextensive with reality itself. And because it is coextensive with reality, it can meet beings wherever they are, taking whatever form their minds can receive. "In accordance with the minds of beings" (随众生心) is the key: the Buddha does not impose a single form of teaching or a single form of presence, but adapts. This is the theological basis for the Avatamsaka's extraordinary diversity of scenes, settings, bodhisattvas, and teachings — each one a different facet of the one wisdom meeting a different need.
或现须弥山，或现于大海，或现日月轮，或现兜率宫
这几句列举了佛陀示现的自然现象形态：须弥山（宇宙的中轴）、大海（无边无际的境界）、日月（光明与时间的象征）、兜率宫（天宫）。「或……或……」的句式表达「既可以是这个，也可以是那个」——没有任何固定形态是佛陀唯一的正确显现方式。这是华严「应化身」（應化身，nirmanakaya）理论的展开：佛陀可以化现为宇宙中的任何形态，以满足众生的因缘需要。宇宙中的每一个壮丽现象，都可以是佛陀示现的一种面貌。
Sometimes appearing as Mount Sumeru, sometimes as the great ocean, sometimes as the sun and moon, sometimes as the Tusita Palace.
The list of natural manifestations — mountain, ocean, sun, moon, heavenly palace — expands the concept of Buddha-manifestation beyond human or even humanoid form. In the Avatamsaka's universe, the Buddha's presence is not confined to a body that walks and talks; it permeates the entire natural order. A mountain displays steadfastness, immovability, the capacity to be climbed. An ocean displays depth, inexhaustibility, the receiving of all rivers. The sun and moon display impartial illumination — shining equally on the just and unjust. Each natural phenomenon, in this reading, is a different quality of awakened presence, already available to those whose minds are open to receive it. The verse invites a perceptual shift: what if the world were already full of Dharma-signs?
或现自在天，或现大梵天，或现世间主，种种众生形
接下来是各类众生的形态：自在天（欲界之主）、大梵天（色界初禅天王）、世间主（各类世界的统治者）、种种众生形——包括一切可能的众生形态。「种种众生形」是个开放式的总括：佛陀可以示现为任何一种众生的形象。这不仅是神学主张，更是修行指导：当你遇到任何众生，任何形态，都有可能是菩萨或佛陀的化现来教导你。《华严经》末品（入法界品）中，善财童子所拜访的五十三位善知识，形态各异：商人、国王、妓女、孩童——正是「种种众生形」的具体示现。
Sometimes appearing as the Self-Existent Heaven, sometimes as Great Brahma, sometimes as the lord of the world, and in the forms of all kinds of beings.
The inclusivity of "all kinds of beings" is deliberate and radical. The Buddha's presence is not reserved for the exalted (heavenly kings and Brahma) but extends to every possible form of life. This has a practical consequence that the final chapter (Chapter 39, Entering the Dharmadhatu) will dramatise: in the pilgrimage of young Sudhana to 53 teachers, the teachers include kings, merchants, courtesans, children, sailors, and gods. Every category of being can be a vessel of wisdom. The verse invites a fundamental reorientation of how we look at other people: not as obstacles, competitors, or irrelevances, but as potential manifestations of the teaching — because the Dharmadhatu is not somewhere else.
或现声闻身，或现独觉形，或现菩萨众，或现于如来
最后一组示现列举了佛法修行者自身的形态：声闻（sravakas，闻法修行者）、独觉（pratyekabuddhas，自悟者）、菩萨（bodhisattvas）、如来（Tathagata，即佛陀）。这四者是佛教修行道的四个层次，通常被视为由低到高的次第。然而在《华严经》的示现论中，佛陀可以示现为任何一种——包括最「低」的声闻形。这消解了层级制度的固化：修行的「低级阶段」也可以是佛陀的示现。「示现等众生，悉令得解脱」——一切示现的最终目的只有一个：令一切众生都能得到解脱。
Sometimes appearing as a sravaka, sometimes as a pratyekabuddha, sometimes as a bodhisattva, sometimes as the Tathagata — manifesting equally among all beings, so that all may attain liberation.
This verse quietly undermines the hierarchical reading of Buddhist paths. The Avatamsaka acknowledges the traditional ordering — sravaka, pratyekabuddha, bodhisattva, Buddha — but then says the Buddha can appear in any of these forms. The implication is that what appears to be a lesser practitioner may be a manifestation of the highest wisdom, calibrated precisely to what a given being needs to encounter. And the final purpose stated — "so that all may attain liberation" — reframes everything that has come before: the mountains, oceans, heavenly kings, merchants, and shravakas are all in service of the one aim. The verse is a compact statement of the entire Mahayana programme.
总结 · Summary
第二十四品以金刚幢菩萨的偈颂赞叹如来随众生心、示现无量形态的不思议功德：山、海、日月、天宫、种种众生形、乃至声闻菩萨如来身——一切形态皆可是佛陀的示现，一切示现的目的唯一，就是令众生得解脱。这一品与第二十品（夜摩宫中偈赞品）相互呼应，都以偈颂的方式开显佛陀的本性——前者重心如画师（内在），此品重示现随缘（外在）。
Chapter 24 mirrors Chapter 20 in structure — both are verse-praise chapters that follow an ascent to a new heaven — but shifts the focus from the nature of mind (Chapter 20's painter verse) to the nature of Buddha-manifestation. The Tathagata's wisdom, the verse teaches, is not a private internal state but a responsive, omnipresent activity that takes every possible form to meet every possible being. Mountains, oceans, heavenly kings, merchants, shravakas, bodhisattvas — all can be expressions of the one awakened wisdom adapting itself to the needs of beings. The chapter closes the Tusita Heaven's opening ceremony, setting the stage for the Ten Dedications (十回向) that follow in Chapter 25.