T36n1738_新譯華嚴經七處九會頌釋章
大正藏第 36 冊 No. 1738 新譯華嚴經七處九會頌釋章
No. 1738 [cf. No. 279]
華嚴七處九會頌釋章序
昔者圭峰禪師有華嚴綸貫之作。其書亡逸而不傳。復庵綸貫本為禪者作。故雖痛快直捷而不便於學教之士。嘗欲仿法華綸貫別作一書。愧無旭師之筆而止。客冬于華頂入信精舍得七處九會頌釋。乃清涼觀大師之所著也。其書僅一萬三千餘言。較之疏鈔不及百之一。而全經要義揭示殆盡。且其文平易明白雖初學可解。實為入華嚴教海之津樑矣。此固非復庵之所能辦。假使旭師見之未必不嘆其不可及也。於是再四校訂亟付之梓以廣其傳。大抵喜簡厭繁人之恒情也。則斯書流通宜先疏鈔而待今乃行。嗚呼物之顯晦信有時哉。原本寶永甲申升堂所寫。其人好古嘗校梵網石壁疏等行之世云
文化二年乙丑五月望。
沙門典壽謹撰
新譯華嚴經七處九會頌釋章一卷
清涼山大華嚴寺沙門澄觀撰述
稽首歸命普法界 離垢清凈解脫輪 充遍法界十佛身 海會教主諸聖眾 我住縛地悕大法 唯愿加哀令增智 今開略頌益自他 愿生大解渡癡海
此經八十卷 四萬五千偈 七處九會說 三十九品章 人中有
【現代漢語翻譯】 現代漢語譯本 華嚴七處九會頌釋章序
昔日，圭峰禪師曾著有《華嚴綸貫》一書，可惜已經失傳。復庵的《綸貫》原本是為禪宗修行者所作，雖然痛快直截，但不太方便於學習教義的人。我曾經想效仿《法華綸貫》另作一書，但自愧沒有旭師那樣的文筆而作罷。去年冬天，我在華頂山的信精舍得到了《七處九會頌釋》，這是清涼觀大師所著。這本書只有一萬三千多字，比疏鈔少得多，不到百分之一，但全經的要義幾乎都揭示殆盡。而且它的文字平易明白，即使是初學者也能理解，實在是進入華嚴教海的津樑。這確實不是復庵所能做到的。假如旭師見到這本書，未必不會感嘆自己不如。於是我再三校訂，趕緊付梓刊行，以廣為傳播。大抵喜好簡明厭惡繁瑣是人之常情。那麼這本書的流通應該先於疏鈔，而等到現在才得以推行。唉，事物的顯現和隱沒，確實是有時運的啊。原本是寶永甲申年升堂所寫，那人喜好古物，曾經校訂《梵網石壁疏》等書刊行於世。
文化二年乙丑五月望。
沙門典壽 謹撰
新譯華嚴經七處九會頌釋章一卷
清涼山大華嚴寺沙門澄觀 撰述
稽首歸命普法界，離垢清凈解脫輪 充遍法界十佛身，海會教主諸聖眾 我住縛地悕大法，唯愿加哀令增智 今開略頌益自他，愿生大解渡癡海
此經八十卷，四萬五千偈 七處九會說，三十九品章 人中有
【English Translation】 English version Preface to the Chapter on Verses and Explanations of the Seven Locations and Nine Assemblies of the Avatamsaka Sutra
In the past, Chan Master Guifeng had composed the 'Avatamsaka Comprehensive Guide,' but the book was lost and not transmitted. The 'Comprehensive Guide' by Fuan was originally written for Chan practitioners, so although it was straightforward and direct, it was not convenient for those studying the teachings. I once wanted to imitate the 'Lotus Sutra Comprehensive Guide' and write another book, but I was ashamed that I did not have the writing skills of Master Xu and stopped. Last winter, at the Xin Jing Hermitage on Mount Huading, I obtained the 'Chapter on Verses and Explanations of the Seven Locations and Nine Assemblies,' which was written by Great Master Chengguan of Qingliang. The book is only over thirteen thousand words, much less than the commentaries, less than one percent, but it reveals almost all the essential meanings of the entire sutra. Moreover, its writing is simple and clear, so even beginners can understand it, and it is truly a bridge to enter the ocean of Avatamsaka teachings. This is indeed something that Fuan could not have done. If Master Xu had seen this book, he might not have sighed that it was beyond his reach. Therefore, I repeatedly proofread it and quickly had it printed and published to spread it widely. Generally, people's constant feeling is to like simplicity and dislike complexity. Then the circulation of this book should precede the commentaries, and it is only now that it is being implemented. Alas, the manifestation and concealment of things truly have their times.
Originally written by Shengtang in the year of Jia Shen of the Bao Yong era. That person loved antiquities and once proofread and published the 'Brahma Net Stone Wall Commentary' and other books.
Written respectfully by Shramana Dian Shou, the fifteenth day of the fifth month of the year Yi Chou of the Bunka era.
New Translation of the Chapter on Verses and Explanations of the Seven Locations and Nine Assemblies of the Avatamsaka Sutra, One Volume
Composed and narrated by Shramana Chengguan of the Great Avatamsaka Temple on Mount Qingliang
I bow in reverence and take refuge in the universal Dharma Realm, the defilement-free, pure wheel of liberation, Filling the Dharma Realm are the ten Buddha bodies, the assembly of the ocean of teachings, the lords and all the holy beings. I dwell in the bound land, desiring the great Dharma, I only wish that you would have mercy and increase my wisdom. Now I open the brief verses to benefit myself and others, I wish to generate great understanding and cross the sea of delusion.
This sutra has eighty volumes, forty-five thousand verses, It speaks of the seven locations and nine assemblies, thirty-nine chapters, Among humans there are
三處 道場普獨園 天上有四處 忉夜兜他化 初會菩提場 二會普光殿 三會忉利天 四會夜摩天 五會兜率天 六會他化天 七八重普光 九會給孤獨 初會十世界 二會十佛國 三會十住位 四會十行位 五會十回向 六會十地行 七會等妙位 八會二千行 九會法界境 是九會法門 初二三各六 四四五三品 六一七十一 八九各一品 初會世如普 世華舍那品 二會如四光 菩薩凈首品 三會升須十 梵初明法品 四會升夜十 十無盡藏品 五會升兜十 六會十地品 七會定通忍 阿壽住處品 佛如如普賢 如來出現品 八會離世間 九會法界品 無愿業住涅 法心三性如 安出信隨永 無安無決普 初治修生具 正不童王灌 歡饒無無無 善無尊善真 信戒慚愧多 施慧念持辯 救不等至無 隨等如無入 極離發焰極 現遠不善法 普妙次清知 智了眾法無 他天宿知成 住善出一一 音順無如如 如如如如如 同因秘微十 諸一諸隨托
此論二分已說頌分釋分如何頌曰。
此經八十卷 四萬五千偈 七處九會說 三十九品章
釋曰。此謂
簡持義。為簡余經名為此經。又為簡舊經。彼晉朝經卷有六十。今為簡彼名此經等。此經前後翻譯補闕四本不同。今此第三證聖元年。于闐國三藏實叉難陀此云喜學。于東都佛授記寺再譯舊文兼補諸闕計益九千頌。通舊總翻四萬五千頌合成漢本卷八十軸。義凈等六大德同譯復禮法師綴文。更有餘釋如策林說。四萬五千偈者晉朝譯經三萬六千偈。更益九千頌故若通論經本合有六本。一恒本二大本三上本四中本五下本六略本。初恒本者案藏法師疏第一卷云。此通樹形等異類世界各毛端處唸唸常說無有休息。此非可結集不可限其品頌多少亦非下位所能受持。廣如不思議品說。二大本者如下海云比丘所受持普眼經。以須彌山聚筆四大海水墨書一品修多羅不可窮盡。如是等品復過塵數。此是諸大菩薩陀羅尼力之所受持。亦非貝葉所能書記。三上本者此是結集文中之上本也。故西域相傳龍樹菩薩往龍宮見大不思議解脫經有三本。上本有十三千大千世界微塵數頌四天下微塵數品。四中本者有四十九萬八千八百偈一千二百品。此上二本並秘在龍宮非閻浮提人力所受持故此不傳。五下本者有十萬頌三十八品。龍樹持此本出現傳天竺。西域記說在於闐國南遮俱槃國山中具有此本。六略本者即此土所傳六十卷本。是彼十萬頌中前分三萬六千頌
【現代漢語翻譯】 現代漢語譯本： 簡持義（簡：簡略，持：保持，義：意義）。爲了區別于其他經典，所以這部經叫做《維摩詰所說經》。也是爲了區別于舊譯本，因為晉朝的譯本有六十卷。現在爲了區別于晉譯本，所以稱此經為《維摩詰所說經》等等。這部經前後經過多次翻譯，並補充了缺失的部分，共有四個不同的版本。現在這個版本是證聖元年，于闐國（Khotan）的三藏實叉難陀（Śikṣānanda，意為喜學）在東都（洛陽）佛授記寺重新翻譯舊譯本，並補充了缺失的部分，總共增加了九千頌（偈頌），連同舊譯本總共翻譯了四萬五千頌，合成了漢文版本八十卷。義凈（Yijing）等六位大德共同翻譯，復禮法師負責潤色文字。更詳細的解釋可以參考《策林》。 關於四萬五千偈（gāthā）的說法：晉朝翻譯的經文有三萬六千偈，後來又增加了九千頌。如果從經本的整體來看，總共有六個版本：一、恒本；二、大本；三、上本；四、中本；五、下本；六、略本。 第一，恒本：根據藏法師的疏第一卷記載，這種版本在所有樹形等不同的世界，每個毛孔處，唸唸不斷地宣說，沒有停止。這種版本無法結集，無法計算它的品和頌的數量，也不是下位者所能接受和持有的。詳細的內容可以參考《不思議品》。 第二，大本：如下海云比丘所受持的《普眼經》。如果用須彌山（Sumeru）作為筆，四大海水作為墨水來書寫一品修多羅（sūtra），也無法窮盡。像這樣的品數比塵土還要多。這是諸大菩薩用陀羅尼（dhāraṇī）的力量所受持的，也不是貝葉所能記載的。 第三，上本：這是結集文字中的上本。根據西域（Western Regions）的傳說，龍樹菩薩（Nāgārjuna）去龍宮（Nāga Palace）時，見到了《大不思議解脫經》有三個版本。上本有十三千大千世界微塵數頌，四天下微塵數品。 第四，中本：有四十九萬八千八百偈，一千二百品。以上這兩個版本都秘藏在龍宮中，不是閻浮提（Jambudvipa，我們所居住的世界）的人力所能受持的，所以沒有流傳下來。 第五，下本：有十萬頌，三十八品。龍樹菩薩持此版本出現，並傳到了天竺（India）。西域的記載說，在於闐國南部的遮俱槃國（Cakubana）的山中，有這個版本的存在。 第六，略本：就是現在我們這裡流傳的六十卷本。是那十萬頌中的前一部分，三萬六千頌。
【English Translation】 English version: 』Jian Chi Yi』 (簡持義) (Jian: simplified, Chi: maintain, Yi: meaning). This scripture is named 『Vimalakīrti-nirdesa-sūtra』 to distinguish it from other scriptures. It is also to distinguish it from the old translation, because the Jin Dynasty translation has sixty volumes. Now, to distinguish it from the Jin translation, this scripture is called 『Vimalakīrti-nirdesa-sūtra』, etc. This scripture has been translated many times before and supplemented with missing parts, with four different versions in total. The current version is from the Zhengsheng first year, when the Tripitaka Śikṣānanda (實叉難陀, meaning 'Joy of Learning') from Khotan (于闐國) re-translated the old translation at the Buddha-bestowed-prophecy Temple in Dongdu (東都, Luoyang), and supplemented the missing parts, adding a total of nine thousand gāthās (偈頌), combining with the old translation to translate a total of forty-five thousand gāthās, forming the Chinese version of eighty volumes. Yijing (義凈) and other six great virtues jointly translated, and Dharma Master Fuli (復禮法師) was responsible for polishing the text. More detailed explanations can be found in 『Ce Lin』 (策林). Regarding the saying of forty-five thousand gāthās: The scriptures translated in the Jin Dynasty have thirty-six thousand gāthās, and later nine thousand ślokas (頌) were added. If we look at the scripture as a whole, there are a total of six versions: 1. The Constant Version; 2. The Great Version; 3. The Upper Version; 4. The Middle Version; 5. The Lower Version; 6. The Abridged Version. First, the Constant Version: According to the first volume of Dharma Master Zang』s commentary, this version is constantly spoken in all tree-shaped and other different worlds, at every pore, moment by moment, without stopping. This version cannot be collected, and the number of its chapters and ślokas cannot be calculated, nor can it be accepted and held by those of lower status. Detailed content can be found in the 『Inconceivable Chapter』. Second, the Great Version: Such as the 『Universal Eye Sutra』 held by Bhikshu Haiyun. If Mount Sumeru (須彌山) is used as a pen and the four great seas as ink to write one chapter of sūtra (修多羅), it cannot be exhausted. There are more chapters like this than dust particles. This is what the great Bodhisattvas hold with the power of dhāraṇī (陀羅尼), and it cannot be recorded by palm leaves. Third, the Upper Version: This is the upper version in the collected texts. According to the legend of the Western Regions (西域), when Nāgārjuna (龍樹菩薩) went to the Nāga Palace (龍宮), he saw three versions of the 『Great Inconceivable Liberation Sutra』. The upper version has thirteen thousand mahā-sahasra-lokadhātu (大千世界) dust-particle ślokas and caturdvīpa (四天下) dust-particle chapters. Fourth, the Middle Version: It has 498,800 gāthās and 1,200 chapters. Both of these versions are secretly hidden in the Nāga Palace and cannot be held by the power of people in Jambudvipa (閻浮提, the world we live in), so they have not been passed down. Fifth, the Lower Version: It has 100,000 ślokas and 38 chapters. Nāgārjuna Bodhisattva held this version and appeared, and it was passed on to India (天竺). Records from the Western Regions say that this version exists in the mountains of Cakubana (遮俱槃國) south of Khotan (于闐國). Sixth, the Abridged Version: This is the sixty-volume version that is currently circulating here. It is the first part of the 100,000 ślokas, 36,000 ślokas.
要略所出也。今此四萬五千偈亦然六本中略本攝也。廣如彼說。
問曰。偈者長行頌合為簡長行。
答曰。初從如是我聞終至此懷疑念數之為偈。
問曰。數幾字以為一偈耶。
答。三十二字以為一偈。但梵本字其數減少漢地譯字其數增多。是故梵本四萬一千九百八十頌餘十字。唐本四萬五千頌。
問曰。以何知然耶。
答曰。案儼法師雜孔目云。依大慈恩寺華嚴梵本檢有五百四十一紙葉。五十七字以為一行。二十行為一紙葉。一紙葉背面二千二百八十字。十紙計當二萬二千八百字。三十二字以為一頌。一百紙當二十二萬八千字。三十二萬為萬頌。五百四十一紙計當一百二十三萬三千四百八十字。依三十二字為頌計當四萬一千九百八十頌餘十字。案云由此明知梵本文字其數減少唐翻譯時字數增多。是故依梵本經計頌數時四萬一千九百八十頌余有十字。依唐譯經計頌數時合四萬五千頌。相傳云金剛般若梵本有一紙許。唐翻譯時多紙多字此亦如是。今云梵本經者非支法領得三萬六千偈梵本。唯依實叉難陀得四萬五千偈梵本經也。
問曰。長行是十二分教中契經教。何故今云長行頌合名四萬五千偈耶。
答曰。案藏法師疏第二捲雲。又頌有四種。一數字頌謂依梵本三十二
【現代漢語翻譯】 現代漢語譯本： 這是從要略中摘錄出來的。現在這部四萬五千偈也是如此，是從六個版本中的略本中攝取的。詳細情況如彼處所說。
問：偈（gatha）是指長行（散文）和頌（詩歌）結合起來，用來簡化長行嗎？
答：最初從『如是我聞』（evam maya srutam）開始，到『此懷疑念』結束，這樣計算為一個偈。
問：多少字算作一個偈呢？
答：三十二個字算作一個偈。但是梵文字的字數較少，漢地翻譯的字數較多。因此，梵文字是四萬一千九百八十頌，餘下十字。唐朝譯本是四萬五千頌。
問：根據什麼知道是這樣的呢？
答：根據儼法師的雜孔目記載，依據大慈恩寺的《華嚴經》（Avatamsaka Sutra）梵文字檢查，有五百四十一紙葉。每行五十七字，每紙葉二十行。一紙葉正反兩面共二千二百八十字。十紙葉合計二萬二千八百字。三十二字算作一頌。一百紙葉相當於二十二萬八千字。三十二萬字為一萬頌。五百四十一紙葉合計一百二十三萬三千四百八十字。按照三十二字為一頌計算，相當於四萬一千九百八十頌，餘下十字。記載說，由此可知梵文字的文字字數較少，唐朝翻譯時字數增多。因此，依據梵文字經計算頌數時，是四萬一千九百八十頌，餘下十字。依據唐朝譯經計算頌數時，合計四萬五千頌。相傳金剛般若（Vajracchedika Prajnaparamita Sutra）梵文字只有一紙左右。唐朝翻譯時多了很多紙和字，這裡也是如此。現在說的梵文字經，不是支法領得到的那個三萬六千偈的梵本。只是依據實叉難陀（Siksananda）得到的四萬五千偈的梵文字經。
問：長行是十二分教（dvadasanga-dharma）中的契經教（sutra）。為什麼現在說長行和頌結合起來叫做四萬五千偈呢？
答：根據藏法師疏第二卷記載，頌有四種。第一種是數字頌，即依據梵文字的三十二字
【English Translation】 English version: This is extracted from the essentials. Now, this forty-five thousand gathas (verses) is also like that, taken from the abridged version among the six versions. The details are as described there.
Question: Does gatha (verse) refer to the combination of prose (long lines) and verse (poems) to simplify the prose?
Answer: Initially, from 'Thus have I heard' (evam maya srutam) to the end of 'this doubt and thought', this is counted as one gatha.
Question: How many words are counted as one gatha?
Answer: Thirty-two words are counted as one gatha. However, the number of words in the Sanskrit version is less, and the number of words in the Chinese translation is more. Therefore, the Sanskrit version has forty-one thousand nine hundred and eighty slokas (verses), with ten words remaining. The Tang Dynasty version has forty-five thousand slokas.
Question: How do you know this is the case?
Answer: According to the miscellaneous notes of Dharma Master Yan, based on the Sanskrit version of the Avatamsaka Sutra (Flower Garland Sutra) at the Great Compassion Temple, there are five hundred and forty-one paper leaves. Each line has fifty-seven words, and each paper leaf has twenty lines. One paper leaf has two thousand two hundred and eighty words on both sides. Ten paper leaves total twenty-two thousand eight hundred words. Thirty-two words are counted as one sloka. One hundred paper leaves are equivalent to two hundred and twenty-eight thousand words. Three hundred and twenty thousand words are ten thousand slokas. Five hundred and forty-one paper leaves total one million two hundred and thirty-three thousand four hundred and eighty words. According to thirty-two words per sloka, this is equivalent to forty-one thousand nine hundred and eighty slokas, with ten words remaining. The record says that from this, it can be known that the number of words in the Sanskrit version is less, and the number of words increases during the Tang Dynasty translation. Therefore, when calculating the number of slokas based on the Sanskrit text, there are forty-one thousand nine hundred and eighty slokas, with ten words remaining. When calculating the number of slokas based on the Tang Dynasty translation, it totals forty-five thousand slokas. It is said that the Sanskrit version of the Vajracchedika Prajnaparamita Sutra (Diamond Sutra) has only about one paper leaf. The Tang Dynasty translation has many more papers and words, and this is also the case here. The Sanskrit text now referred to is not the Sanskrit version of thirty-six thousand gathas obtained by Zhi Fa Ling. It is only based on the Sanskrit text of forty-five thousand gathas obtained by Siksananda.
Question: Prose is the Sutra (sutra) teaching in the twelve divisions of teachings (dvadasanga-dharma). Why is it now said that the combination of prose and verse is called forty-five thousand gathas?
Answer: According to the second volume of Dharma Master Zang's commentary, there are four types of verses. The first type is numerical verses, which are based on the thirty-two words of the Sanskrit text.
字以為一頌。不問長行及偈。二伽他頌此云諷頌或云直頌。謂不頌長行也。三祇夜頌此云應頌。謂應重頌長行法也。四嗢陀南頌此雲集施。謂以少言含攝多義雲集。用以施人令易受持故云集施。此上三種頌或七言或五四三言。皆以四句為一頌。今長行合云頌者依四頌中數字頌說。處會別名如下具說。三十九品章者晉朝經有三十四品。更益五品故名三十九。謂如來現相品普賢三昧品世界成就品華藏世界品十定品。晉朝經合前四云盧舍那佛品。更無十定品故名三十四品耳。二經品名各相替案經可見。已說偈品處相如何。頌曰。
人中有三處 道場普獨園 天上有四處 忉夜兜他化
釋曰。有四洲中南名人中。摩竭提國有三勝處故名三處。何等為三。謂菩提樹下道場處。普光明法堂處。祇樹給孤獨園處。于欲界內有六天。中四名天上。須彌頂上四殊勝處故名四處。今雲頂上者取頂上方故名頂上。何等為四。謂須彌頂上忉利天處。自頂上方夜摩天處。兜率陀天處。他化自在天處。此中初一地居后三空居。人間方處咨知有端。天上方處非通難知。故今隨難說六天相。何等為六。一四天王天。二忉利天。三夜摩天。四兜率陀天。五樂變化天。六他化自在天。初四天王天者蘇迷盧內第四層級四大天王及諸眷屬共所居
【現代漢語翻譯】 現代漢語譯本： 字以為一頌（Gāthā，伽陀，指以詩歌形式表達的經文）。不問長行（散文形式的經文）及偈（Gāthā的另一種音譯）。 二、伽他頌（Gāthā）此云諷頌或云直頌。謂不頌長行也。 三、祇夜頌（Geya）此云應頌。謂應重頌長行法也。 四、嗢陀南頌（Udāna）此雲集施。謂以少言含攝多義雲集，用以施人令易受持故云集施。此上三種頌或七言或五四三言，皆以四句為一頌。今長行合云頌者依四頌中數字頌說。處會別名如下具說。三十九品章者晉朝經有三十四品，更益五品故名三十九。謂如來現相品、普賢三昧品、世界成就品、華藏世界品、十定品。晉朝經合前四云盧舍那佛品，更無十定品故名三十四品耳。二經品名各相替案經可見。已說偈品處相如何。頌曰： 人中有三處，道場普獨園； 天上有四處，忉（Trāyastriṃśa）夜（Yāma）兜（Tuṣita）他化（Parinirmita-vaśavartin）。 釋曰：有四洲中南名人中，摩竭提國有三勝處故名三處。何等為三？謂菩提樹下道場處，普光明法堂處，祇樹給孤獨園處。于欲界內有六天，中四名天上。須彌頂上四殊勝處故名四處。今雲頂上者取頂上方故名頂上。何等為四？謂須彌頂上忉利天處，自頂上方夜摩天處，兜率陀天處，他化自在天處。此中初一地居后三空居。人間方處咨知有端，天上方處非通難知。故今隨難說六天相。何等為六？一、四天王天，二、忉利天，三、夜摩天，四、兜率陀天，五、樂變化天，六、他化自在天。初四天王天者，蘇迷盧內第四層級四大天王及諸眷屬共所居。
【English Translation】 English version: A word is considered a Gāthā (a verse or stanza, usually in poetic form). It does not distinguish between prose (long lines) and verses (Gāthā). Second, Gāthā is also called 'Fung Song' or 'Zhi Song', meaning it does not praise the prose. Third, Geya is called 'Ying Song', meaning it should repeat and praise the prose Dharma. Fourth, Udāna is called 'Ji Shi', meaning it uses few words to contain many meanings, gathering them to give to people so they can easily receive and uphold them, hence it is called 'Ji Shi'. These three types of verses are either seven-character, five-character, four-character, or three-character, all with four lines as one verse. Now, when prose is combined and called a verse, it is based on the numerical verses in the four types of verses. The different names of places and assemblies are explained in detail below. The chapter of thirty-nine sections means that the Jin Dynasty scripture had thirty-four sections, and five more sections were added, hence the name thirty-nine. These are the 'Appearance of the Tathāgata' section, the 'Samantabhadra Samādhi' section, the 'World Accomplishment' section, the 'Huazang World' section, and the 'Ten Samādhi' section. The Jin Dynasty scripture combined the first four into the 'Vairocana Buddha' section and did not have the 'Ten Samādhi' section, hence the name thirty-four sections. The names of the sections in the two scriptures are different and can be compared in the scriptures. How are the places and appearances of the verses already spoken? The verse says: There are three places among humans, the Bodhimanda (place of enlightenment), Puguang (universal light) and Jeta Grove; There are four places in the heavens, Trāyastriṃśa, Yāma, Tuṣita, Parinirmita-vaśavartin. Explanation: Among the people of the southern continent of the four continents, there are three excellent places in Magadha, hence the name three places. What are the three? They are the Bodhimanda under the Bodhi tree, the Puguang Dharma Hall, and the Jeta Grove. Within the desire realm, there are six heavens, of which four are called heavens. There are four special places on the summit of Mount Sumeru, hence the name four places. Now, saying 'on the summit' means taking the upper part of the summit, hence the name 'on the summit'. What are the four? They are the Trāyastriṃśa Heaven on the summit of Mount Sumeru, the Yāma Heaven above the summit, the Tuṣita Heaven, and the Parinirmita-vaśavartin Heaven. Among these, the first is on the ground, and the last three are in the air. The places in the human world can be inquired and known, but the places above the heavens are difficult to know without communication. Therefore, I will now explain the appearances of the six heavens according to the difficulty. What are the six? First, the Heaven of the Four Heavenly Kings; second, the Trāyastriṃśa Heaven; third, the Yāma Heaven; fourth, the Tuṣita Heaven; fifth, the Nirmanarati Heaven; and sixth, the Parinirmita-vaśavartin Heaven. The first, the Heaven of the Four Heavenly Kings, is where the Four Heavenly Kings and their retinues reside on the fourth level within Mount Sumeru.
止。各住一面名四天王。壽量衣等如餘論說。忉利天者此云三十三天。妙高山四面各有八大天王。帝釋居中故名三十三天。彼天身長一由旬衣長二由旬廣一由旬重六銖。壽一千歲。夜摩天者此云時天。以時華開合辨晝夜分故名時天。又隨時受樂故名時分。此天身長二由旬衣長四由旬重三銖壽二千歲。兜率陀天者此云喜足。佛地論云後身菩薩于彼教化多修喜足行故云喜足。長阿含經云身長四由旬衣長八由旬廣四由旬衣重一銖半食甘露壽四千歲。樂變化天者樂自變化作諸樂具以自娛樂故名樂變化。此天身長八由旬衣長十六由旬廣八由旬衣重一銖食甘露壽八千歲。他化自在天者令他化作諸樂具顯己自在故名他化自在。此天身衣壽命過前一倍。如是諸天廣如瑜伽佛地三法度經長阿含經婆沙俱舍等說。
問曰。何故從人間昇天上超四王天。從兜率向他化超化樂天耶。
答曰。古來多釋今且述正。所以超四王天者。十信是外凡菩薩。十住是不退賢人。顯賢愚玄隔故超次昇天。所以超化樂天者。迴向是世間行。十地是出世行。又迴向是有漏。十地是無漏。顯世出世漏無漏玄別故超次向上。已說處相會相如何。頌曰。
初會菩提場 二會普光殿 三會忉利天 四會夜摩天 五會兜率天 六會他化天 七八
【現代漢語翻譯】 現代漢語譯本： 停止。各自居住在一面，稱為四大天王（Caturlokapala，守護世界的四位天神）。他們的壽命和衣服等情況，如同其他論著所說。忉利天（Trayastrimsa，三十三天）的意思是三十三天。妙高山（Sumeru，須彌山）四面各有八大天王，帝釋天（Indra，眾神之王）居住在中央，所以稱為三十三天。彼天身長一由旬（Yojana，古代印度長度單位），衣服長二由旬，寬一由旬，重六銖（古代重量單位）。壽命一千歲。夜摩天（Yama，閻摩天）的意思是時天，因為這時天以花開花合來分辨晝夜，所以稱為時天。又因為隨時享受快樂，所以名為時分。此天身長二由旬，衣服長四由旬，重三銖，壽命二千歲。兜率陀天（Tusita，喜足天）的意思是喜足。《佛地論》說，後身菩薩（Bodhisattva，未來佛）在那裡教化，多修喜足行，所以稱為喜足。《長阿含經》說，身長四由旬，衣服長八由旬，寬四由旬，衣服重一銖半，食用甘露（Amrita，不死之藥），壽命四千歲。樂變化天（Nirmanarati，化樂天）喜歡自己變化出各種娛樂器具來娛樂自己，所以名為樂變化。此天身長八由旬，衣服長十六由旬，寬八由旬，衣服重一銖，食用甘露，壽命八千歲。他化自在天（Paranirmita-vasavartin，他化自在天）讓他人變化出各種娛樂器具來彰顯自己的自在，所以名為他化自在。此天的身體、衣服和壽命比前面的天都增加一倍。這些天的情況，詳細記載在《瑜伽師地論》（Yogacarabhumi-sastra）、《佛地經論》（Buddhabhumi Sutra）、《三法度經》、《長阿含經》、《婆沙論》（Vibhasa）和《俱舍論》（Abhidharmakosa）等經典中。
問：為什麼從人間升到天上，要超越四王天（Caturlokapala，四大天王所居之天）？從兜率天（Tusita，喜足天）到他化天（Paranirmita-vasavartin，他化自在天），要超越化樂天（Nirmanarati，樂變化天）呢？
答：古來有很多解釋，現在且說一種比較正確的解釋。之所以超越四王天，是因為十信是外凡菩薩（Bodhisattva，未來佛），十住是不退賢人。爲了顯示賢與愚之間有明顯的區別，所以超越四王天而直接昇天。之所以超越化樂天，是因為迴向是世間行，十地是出世行。而且迴向是有漏的，十地是無漏的。爲了顯示世間與出世間、有漏與無漏之間有明顯的區別，所以超越化樂天而直接向上。已經說了處所和集會的相狀，如何呢？頌曰：
初會菩提場（Bodhimanda，菩提樹下） 二會普光殿 三會忉利天（Trayastrimsa，三十三天） 四會夜摩天（Yama，閻摩天） 五會兜率天（Tusita，喜足天） 六會他化天（Paranirmita-vasavartin，他化自在天） 七八
【English Translation】 English version: Stop. Each dwells on one side, named the Four Heavenly Kings (Caturlokapala, the four guardian gods of the world). Their lifespan, clothing, and other details are as described in other treatises. Trayastrimsa (忉利天), also known as the Thirty-Three Heavens, refers to the thirty-three gods. Mount Sumeru (妙高山) has eight great heavenly kings on each of its four sides, with Indra (帝釋天, the king of gods) residing in the center, hence the name Thirty-Three Heavens. The body length of beings in that heaven is one Yojana (由旬, an ancient Indian unit of distance), clothing length is two Yojana, width is one Yojana, and weight is six Zhu (銖, an ancient unit of weight). Their lifespan is one thousand years. Yama Heaven (夜摩天) is also known as the Time Heaven, because it distinguishes day and night by the opening and closing of flowers, hence the name Time Heaven. Also, because they enjoy pleasure at all times, it is named Time Division. The body length of beings in this heaven is two Yojana, clothing length is four Yojana, weight is three Zhu, and lifespan is two thousand years. Tusita Heaven (兜率陀天) means Joyful. The Buddhabhumi Sutra (佛地論) says that future Buddhas (Bodhisattva, 菩薩) teach there and cultivate joyful practices, hence the name Joyful. The Dirghagama Sutra (長阿含經) says that their body length is four Yojana, clothing length is eight Yojana, width is four Yojana, clothing weight is one and a half Zhu, they eat Amrita (甘露, nectar of immortality), and their lifespan is four thousand years. Nirmanarati Heaven (樂變化天) enjoys transforming various pleasure instruments for their own entertainment, hence the name Enjoying Transformation. The body length of beings in this heaven is eight Yojana, clothing length is sixteen Yojana, width is eight Yojana, clothing weight is one Zhu, they eat Amrita, and their lifespan is eight thousand years. Paranirmita-vasavartin Heaven (他化自在天) causes others to transform various pleasure instruments to manifest their own freedom, hence the name Paranirmita-vasavartin. The body, clothing, and lifespan of beings in this heaven are doubled compared to the previous heaven. The details of these heavens are extensively described in the Yogacarabhumi-sastra (瑜伽師地論), the Buddhabhumi Sutra (佛地經論), the Samdhinirmocana Sutra (解深密經), the Dirghagama Sutra (長阿含經), the Vibhasa (婆沙論), and the Abhidharmakosa (俱舍論).
Question: Why, when ascending from the human realm to the heavens, do they surpass the Heaven of the Four Heavenly Kings (Caturlokapala, 四大天王所居之天)? And why, when going from Tusita Heaven (兜率天) to Paranirmita-vasavartin Heaven (他化自在天), do they surpass Nirmanarati Heaven (樂變化天)?
Answer: There have been many interpretations in the past, but let's discuss one that is relatively accurate. The reason for surpassing the Heaven of the Four Heavenly Kings is that the Ten Faiths represent ordinary Bodhisattvas (Bodhisattva, 菩薩) in the outer realm, while the Ten Dwellings represent irreversible sages. To highlight the distinct separation between the wise and the foolish, they surpass the Heaven of the Four Heavenly Kings and ascend directly. The reason for surpassing Nirmanarati Heaven is that dedication is worldly practice, while the Ten Grounds are transcendental practice. Moreover, dedication is with outflows, while the Ten Grounds are without outflows. To highlight the distinct separation between the worldly and the transcendental, and between with outflows and without outflows, they surpass Nirmanarati Heaven and ascend directly. Having discussed the locations and the nature of the assemblies, what is next? A verse says:
First assembly at the Bodhimanda (菩提場, under the Bodhi tree) Second assembly at the Universal Light Palace Third assembly at Trayastrimsa Heaven (忉利天) Fourth assembly at Yama Heaven (夜摩天) Fifth assembly at Tusita Heaven (兜率天) Sixth assembly at Paranirmita-vasavartin Heaven (他化自在天) Seventh and eighth
重普光 九會給孤獨
釋曰。舍那法會充遍塵剎難測涯限。且寄分相跡釋說經會略有四門。一定其說處門。二融攝無礙門。三顯處差別門。四表示法勝門。
定其說處門者。
問曰。說此經處為是凈土為是染土。若是凈土何故經云摩竭提國等。若是染土何故經云此蓮華藏世界海等。
答曰。說此經處染凈二土镕融相攝有其四門。一本從末門唯娑婆說。二末從本門唯華藏說。三本末雙顯門如經雲華藏界中娑婆界等。四本末雙絕門以就果海不可說故。此上四門合為一土镕融無礙隨說皆得。
融攝無礙門者亦有三重。一此覺樹下攝人中天上七處九會。是故皆云不離此也。二此覺樹下攝十方無餘剎土。皆悉不離此樹王下。三此覺樹下攝毛端微塵數等重重之剎。猶如帝網無有窮盡。以皆是此蓮華藏界之所攝故。
顯處差別門者佛說經處總有三種。一唯界內十六大國化身說處。此通小乘教及三乘教。二唯界外諸妙凈土受用土中報佛說處。此通三乘及一乘說。三染凈圓融帝網無盡華藏界中十佛說處依正渾融具三世間。此唯別教一乘說處。今此所辨正唯后一兼通前二。以彼本末不相離故。
表示法勝門者。托此勝處表示法勝。如地論云此法勝故在勝處說等。從粗至細總有三重。一此樹下
【現代漢語翻譯】 現代漢語譯本 重普光，九會給孤獨
釋曰：舍那（Rushanā）法會充遍塵剎（chén shā，指無數世界），難以測度其邊際。姑且借用分相的痕跡來解釋說經的集會，大致有四個方面：一是確定說法之處；二是融合攝受無礙；三是顯現處所的差別；四是表示法的殊勝。
確定說法之處：
問：宣說此經之處是凈土還是染土？如果是凈土，為何經中說摩竭提國（Mójiétí guó）等？如果是染土，為何經中說此蓮華藏世界海（Liánhuā zàng shìjiè hǎi）等？
答：宣說此經之處，染土和凈土相互融合攝受，有四個方面：一是根本從末端顯現，唯有娑婆世界（Suōpó shìjiè）宣說；二是末端從根本顯現，唯有華藏世界（Huāzàng shìjiè）宣說；三是根本和末端同時顯現，如經中所說華藏世界中包含娑婆世界等；四是根本和末端都超越，因為就果海（guǒ hǎi，證悟的境界）而言，不可言說。以上四個方面合為一個整體，融合無礙，無論怎麼說都可以。
融合攝受無礙方面也有三重含義：一是此覺樹（jué shù，菩提樹）下攝受人中、天上七處九會（qī chù jiǔ huì，多次法會）；因此都說不離此處。二是此覺樹下攝受十方無餘的剎土（chà tǔ，佛土），都完全不離此樹王之下。三是此覺樹下攝受毛端微塵數等重重的剎土，猶如帝網（dì wǎng，因陀羅網）般沒有窮盡，因為都屬於此蓮華藏界所攝受。
顯現處所差別方面，佛陀說法之處總共有三種：一是唯在界內十六大國（shíliù dà guó）以化身說法，這通於小乘教和三乘教；二是唯在界外諸妙凈土受用土（shòuyòng tǔ）中報身佛（bàoshēn fó）說法，這通於三乘和一乘；三是染凈圓融，如帝網般無盡的華藏界中，十佛（shí fó）說法，依報和正報渾然融合，具備三世間（sān shìjiān）。這唯是別教一乘（bié jiào yī chéng）的說法之處。現在所辨析的正是最後一種，兼通前兩種，因為根本和末端不相分離。
表示法的殊勝方面，依託此殊勝之處來表示法的殊勝。如《地論》（Dì lùn）所說，此法殊勝，所以在殊勝之處宣說等。從粗到細總共有三重含義：一是此樹下
【English Translation】 English version Chong Pu Guang, Nine Assemblies at Givelong Garden
Explanation: The Rushana (Rushanā) Dharma assembly pervades countless lands (chén shā), its boundaries difficult to fathom. Let us provisionally use the traces of manifested forms to explain the sutra-speaking assemblies, broadly in four aspects: first, determining the place of speaking; second, the unobstructed interpenetration of inclusion; third, manifesting the differences in places; fourth, indicating the superiority of the Dharma.
Determining the place of speaking:
Question: Is the place where this sutra is spoken a pure land or a defiled land? If it is a pure land, why does the sutra say Magadha (Mójiétí guó) and so on? If it is a defiled land, why does the sutra say this Lotus Treasury World Sea (Liánhuā zàng shìjiè hǎi) and so on?
Answer: The place where this sutra is spoken, the defiled and pure lands interpenetrate and include each other, in four aspects: first, the root manifests from the branch, only the Saha World (Suōpó shìjiè) speaks; second, the branch manifests from the root, only the Flower Treasury World (Huāzàng shìjiè) speaks; third, the root and branch manifest simultaneously, as the sutra says, the Flower Treasury World contains the Saha World and so on; fourth, the root and branch are both transcended, because in terms of the ocean of fruition (guǒ hǎi), it is beyond description. The above four aspects combine into one whole, interpenetrating without obstruction, any way of speaking is acceptable.
The aspect of unobstructed interpenetration of inclusion also has three levels of meaning: first, under this Bodhi tree (jué shù), it includes the seven locations and nine assemblies (qī chù jiǔ huì) in the human and heavenly realms; therefore, it is always said not to be apart from here. Second, under this Bodhi tree, it includes all the lands (chà tǔ) in the ten directions without remainder, all completely inseparable from under this tree king. Third, under this Bodhi tree, it includes lands upon lands as numerous as motes of dust on the tips of hairs, like Indra's net (dì wǎng) without end, because they all belong to what is included by this Lotus Treasury World.
Regarding the aspect of manifesting differences in places, the places where the Buddha speaks the Dharma are generally of three kinds: first, only within the sixteen great kingdoms (shíliù dà guó) within the realm, the transformation body speaks, which is common to the Hinayana and the Three Vehicle teachings; second, only in the pure lands beyond the realm, the reward body Buddha (bàoshēn fó) speaks in the enjoyment land (shòuyòng tǔ), which is common to the Three Vehicle and the One Vehicle teachings; third, the defiled and pure interpenetrate perfectly, like the endless Indra's net in the Flower Treasury World, the ten Buddhas (shí fó) speak, the dependent and the direct rewards are completely fused, possessing the three realms (sān shìjiān). This is only the place where the distinctive teaching of the One Vehicle (bié jiào yī chéng) is spoken. What is being analyzed now is precisely the last one, while also encompassing the first two, because the root and branch are not separate.
Regarding the aspect of indicating the superiority of the Dharma, relying on this superior place to indicate the superiority of the Dharma. As the Treatise on the Stages of the Earth (Dì lùn) says, 'Because this Dharma is superior, it is spoken in a superior place,' and so on. From coarse to fine, there are generally three levels of meaning: first, under this tree
得菩提故不起此說。明表所說如所得故非逐異機有改動故鹿園說等。二托圓融蓮華藏界。表示所說圓滿殊勝性開敷故。三托此重重帝網之處。表示所說亦重重無盡。如不思議解脫等。今此九會即通此三。粗細融容俱無礙故。赴機說法會別有九。何等為九。第一會在摩竭提國(此云不害國)菩提場樹王之下為表佛果無盡德。是故托得果之處用以表示。第二會在摩竭提國普光法堂。西域相傳此堂去菩提樹東南二三里許在尼連禪河曲內諸龍為佛所作。如來於中放相輪光遍照十方無邊世界。是故名此為普光堂。此中表說信行普周蔭初機故。第三會在須彌山頂帝釋宮中妙勝殿。須彌者正云蘇迷盧此云妙高。四寶所成故名為妙。挺出眾山故亦名高。表此所說十住不退窮至山頂。超過凡小寄此勝殿。第四會在夜摩天宮寶莊嚴殿。夜摩名時如前已說。為表十行隨時進修勝德絞飾故托茲殿。第五會在兜率陀天宮一切寶莊嚴殿。兜率此云喜足。為表迴向世間位滿成喜足行。攝德多門寄一切寶殿。第六會在他化自在天宮摩尼寶藏殿。為表十地所證真如非自所作。又表因圓窮欲界頂。證智摩尼出阿含光故寄斯殿。第七會重普光法堂表此所說六位之法依前信等圓攝周盡。是故重會於此處也。第八會重普光法堂表此所說二千行法亦依前信等圓攝周盡
【現代漢語翻譯】 現代漢語譯本 因為證得了菩提，所以不會隨意更改所說之法。這表明所說之法與所證悟的果位一致，並非爲了迎合不同根器的眾生而有所改動，如同在鹿野苑的說法等。二、依託圓融的蓮華藏世界，表示所說之法圓滿殊勝，如蓮花般開放。三、依託重重帝網之處，表示所說之法也重重無盡，如《不思議解脫經》等。現在這九會說法都涵蓋了這三種含義，粗細圓融，毫無障礙。爲了適應不同根器的眾生，佛陀分別有九次說法集會。是哪九次呢？ 第一次在摩揭陀國（Magadha，此云不害國）菩提場（Bodhi-mandala，證悟之地）的樹王（Bodhi tree，菩提樹）之下，爲了表示佛果的無盡功德，所以依託證果之處來表示。第二次在摩揭陀國普光法堂（Universal Light Dharma Hall）。西域相傳此堂距離菩提樹東南二三里左右，在尼連禪河（Nairanjana River）的彎曲處，是諸龍（Nagas）為佛陀所建造。如來在其中放出相輪光（light of auspicious marks），遍照十方無邊世界，所以稱此為普光堂。此處表示所說的信行（faith and practice）普遍周遍，蔭庇初學之人。第三次在須彌山（Mount Sumeru）頂帝釋宮（Indra's palace）中的妙勝殿（Wonderfully Victorious Palace）。須彌山，正確的音譯是蘇迷盧（Sumeru），意為妙高。由四寶所成，所以名為妙。挺拔于眾山之上，所以也名為高。表示此處所說的十住（Ten Abodes）位不退轉，窮盡至山頂，超越凡夫和小乘，寄託於此殊勝的殿堂。第四次在夜摩天宮（Yama Heaven）寶莊嚴殿（Jewel-adorned Palace）。夜摩，意思是時，如前文已經說過。爲了表示十行（Ten Practices）隨著時間不斷進修，殊勝功德不斷絞飾，所以依託此殿。第五次在兜率陀天宮（Tushita Heaven）一切寶莊嚴殿（All-Jewel-adorned Palace）。兜率，意為喜足（Contentment）。爲了表示迴向世間位圓滿，成就喜足行（Practice of Contentment），攝取眾多功德，寄託於一切寶殿。第六次在他化自在天宮（Paranirmitavasavartin Heaven）摩尼寶藏殿（Mani Jewel Treasury Palace）。爲了表示十地（Ten Grounds）所證悟的真如（Tathata）並非自己所造作，又表示因地圓滿，窮盡欲界頂端，證悟的智慧如摩尼寶珠般發出阿含光（Agama light），所以寄託於此殿。第七次重回普光法堂，表示此處所說的六位之法（Six Stages of Practice）依據之前的信等圓滿攝取周遍窮盡。所以再次集會於此處。第八次重回普光法堂，表示此處所說的二千行法（Two Thousand Practices）也依據之前的信等圓滿攝取周遍窮盡。
【English Translation】 English version Because of attaining Bodhi (Enlightenment), the Buddha does not arbitrarily change the Dharma (teachings) he speaks. This clarifies that what is spoken aligns with what is attained, and it is not altered to cater to different capacities of beings, like the teachings at Deer Park. Second, relying on the perfectly integrated Lotus Treasury World (Lotus Matrix Realm) indicates that the Dharma spoken is complete and supremely excellent, like a lotus flower blooming. Third, relying on the place of the overlapping net of Indra (Indra's Net) indicates that the Dharma spoken is also infinitely layered, like the Inconceivable Liberation Sutra. These nine assemblies now encompass all three meanings, with the coarse and subtle perfectly integrated without obstruction. To suit different capacities of beings, the Buddha held nine separate Dharma assemblies. What are these nine? The first assembly was in Magadha (Magadha, meaning 'Non-harming Country') under the Bodhi tree (Bodhi tree, the tree of enlightenment) at the Bodhi-mandala (Bodhi-mandala, the place of enlightenment), to represent the endless merits of the Buddha-fruit. Therefore, it relies on the place of attaining the fruit to indicate this. The second assembly was in the Universal Light Dharma Hall (Universal Light Dharma Hall) in Magadha. Tradition in the Western Regions says that this hall is about two or three li southeast of the Bodhi tree, within the bend of the Nairanjana River (Nairanjana River), built by the Nagas (Nagas) for the Buddha. The Tathagata (Thus Come One) emitted light of auspicious marks (light of auspicious marks) from within it, illuminating the ten directions and boundless worlds, hence it is called the Universal Light Hall. This represents that the spoken faith and practice (faith and practice) are universally pervasive, sheltering beginners. The third assembly was in the Wonderfully Victorious Palace (Wonderfully Victorious Palace) in Indra's palace (Indra's palace) atop Mount Sumeru (Mount Sumeru). Sumeru, correctly transliterated as Sumeru (Sumeru), means Wonderfully High. Made of the four treasures, hence it is called Wonderful. Towering above all mountains, hence it is also called High. This represents that the Ten Abodes (Ten Abodes) spoken here do not regress, reaching to the top of the mountain, surpassing ordinary beings and the Small Vehicle, relying on this magnificent palace. The fourth assembly was in the Jewel-adorned Palace (Jewel-adorned Palace) in Yama Heaven (Yama Heaven). Yama means time, as mentioned earlier. To represent that the Ten Practices (Ten Practices) are continuously cultivated with time, and supreme merits are constantly adorned, hence it relies on this palace. The fifth assembly was in the All-Jewel-adorned Palace (All-Jewel-adorned Palace) in Tushita Heaven (Tushita Heaven). Tushita means Contentment (Contentment). To represent that the position of dedicating merit to the world is complete, accomplishing the Practice of Contentment (Practice of Contentment), gathering many merits, relying on the All-Jewel Palace. The sixth assembly was in the Mani Jewel Treasury Palace (Mani Jewel Treasury Palace) in Paranirmitavasavartin Heaven (Paranirmitavasavartin Heaven). To represent that the Suchness (Tathata) realized by the Ten Grounds (Ten Grounds) is not self-created, and also to represent that the causal ground is complete, reaching the top of the Desire Realm, the wisdom realized is like a Mani jewel emitting Agama light (Agama light), hence it relies on this palace. The seventh assembly returned to the Universal Light Dharma Hall, representing that the Dharma of the Six Stages of Practice (Six Stages of Practice) spoken here relies on the previous faith, etc., to completely encompass and exhaust. Therefore, it assembled again at this place. The eighth assembly returned to the Universal Light Dharma Hall, representing that the Two Thousand Practices (Two Thousand Practices) spoken here also rely on the previous faith, etc., to completely encompass and exhaust.
。是故重會於此處也。第九會在舍衛國祇樹給孤獨園重閣講堂。為表所顯法界法門當體希奇功用濟物。用依體起似閣重成仍托斯處也。
問曰。晉朝經唯有八會何故唐經有九會耶。
答曰。覺賢三藏不得十定品梵本。終不知說十明品等十品處。由此十品入于第六他化自在天會。是故唯八會耳。喜學三藏得十定品即分明知十地品是他化天會。十定等十一品是普光重會。故開為九會耳。十定品首云爾時世尊在摩竭提國阿蘭若法菩提場中始成正覺。于普光明殿入剎那際諸佛三昧。以一切智自神通力現如來身清凈無礙。如此廣嘆佛菩薩德及列名號。謂普眼菩薩摩訶薩等。
問曰。盧舍那佛說華嚴處遍法界者如忉利天說十住時夜摩等處亦說十住不耶。若彼不說則說不遍。若彼亦說何故經中唯云忉利說住夜摩說行等耶。
答曰。此說十住忉利天處既遍十方一切塵道。是故夜摩等處皆有忉利。即于如此遍夜摩等忉利天處說十住法。是故忉利無不普遍仍非夜摩。夜摩等處說十行等皆亦遍於忉利等處仍非忉利。如是準知。
問曰。何須重會。復人間有三處何故唯重普光耶。
答曰。普光是起信之首歷位至於他化。今明位中之行。行修從首理宜會此。但以位相約事寄會升沉。行就理玄一位頓攝。故唯
【現代漢語翻譯】 現代漢語譯本：因此，（佛陀）才在此處再次集會。第九次集會在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana-anāthapindika-ārāma）的重閣講堂舉行，爲了表明所顯現的法界（Dharmadhātu）法門，其當體具有希奇的功用，能夠濟度眾生。這是因為（佛陀）的功用依體而起，就像樓閣重疊而成，所以仍然依託于這個地方。
問：晉朝翻譯的經典只有八會，為什麼唐朝翻譯的經典有九會呢？
答：覺賢三藏（Buddhābhadra）沒有得到《十定品》（Samādhinirdeśa）的梵文字，始終不知道在哪裡宣說《十明品》（Daśajñāna）等十品。因此，這十品被歸入第六會，即他化自在天（Paranirmitavaśavartin）會，所以只有八會。喜學三藏（Śikshānanda）得到《十定品》后，就清楚地知道《十地品》（Daśabhūmika）是他化天會所說，而《十定品》等十一品是普光殿（Pūrvadyuti）的重會，所以才分為九會。《十定品》的開頭說：『當時，世尊在摩竭提國（Magadha）阿蘭若法（āraṇyaka）菩提場中，剛剛成就正覺，于普光明殿（Pūrvadyuti）進入剎那際諸佛三昧（kṣaṇāntara-buddha-samādhi），以一切智（sarvajñāna）的自神通力，顯現如來身（Tathāgata-kāya），清凈無礙。』如此廣泛地讚歎佛菩薩的功德，並列出名號，如普眼菩薩摩訶薩（Samantākṣu-buddha-mahāsattva）等。
問：盧舍那佛（Locana Buddha）宣說《華嚴經》（Avataṃsaka Sūtra）的處所遍及法界，那麼在忉利天（Trāyastriṃśa）宣說《十住品》（Daśabhūmika）時，夜摩天（Yāmadeva）等處所也宣說《十住品》嗎？如果他們沒有宣說，那麼就不能說是遍及。如果他們也宣說，為什麼經典中只說在忉利天宣說《十住品》，在夜摩天宣說《十行品》（Daśacaryā）等呢？
答：在此宣說《十住品》的忉利天處所，既然遍及十方一切塵道，所以夜摩天等處所都有忉利天。就在如此遍及夜摩天等的忉利天處所宣說《十住品》。因此，忉利天沒有不普遍的，但仍然不是夜摩天。在夜摩天等處所宣說《十行品》等，也都遍及忉利天等處所，但仍然不是忉利天。可以這樣類推得知。
問：為什麼需要重會？而且人間有三處，為什麼只重會普光殿呢？
答：普光殿是發起信心之首，經歷各個位次到達他化天。現在闡明位中的修行，修行從最初開始，理應在此集會。但是因為位次與事相有關，所以集會的地方有升沉。修行成就，與理相合，一位就能頓然攝盡一切，所以只重會普光殿。
【English Translation】 English version: Therefore, (the Buddha) convened again at this place. The ninth assembly was held in the double-storied lecture hall of Jetavana-anāthapindika-ārāma (Jetavana-anāthapindika-ārāma) in Śrāvastī (Śrāvastī), in order to express the Dharmadhātu (Dharmadhātu) Dharma-gate that is revealed, which inherently possesses rare and wonderful functions to benefit beings. This is because (the Buddha's) functions arise from the essence, just like a multi-storied pavilion, so it still relies on this place.
Question: The scriptures translated in the Jin dynasty only have eight assemblies, why do the scriptures translated in the Tang dynasty have nine assemblies?
Answer: The Tripiṭaka master Buddhābhadra (Buddhābhadra) did not obtain the Sanskrit text of the Samādhinirdeśa (Samādhinirdeśa), and never knew where to expound the Daśajñāna (Daśajñāna) and other ten chapters. Therefore, these ten chapters were included in the sixth assembly, the Paranirmitavaśavartin (Paranirmitavaśavartin) heaven assembly, so there were only eight assemblies. The Tripiṭaka master Śikshānanda (Śikshānanda), after obtaining the Samādhinirdeśa, clearly knew that the Daśabhūmika (Daśabhūmika) was spoken in the Paranirmitavaśavartin heaven assembly, and the Samādhinirdeśa and other eleven chapters were the reconvened assembly in the Pūrvadyuti (Pūrvadyuti) palace, so it was divided into nine assemblies. The beginning of the Samādhinirdeśa says: 'At that time, the World-Honored One, in the āraṇyaka (āraṇyaka) Bodhi-field in Magadha (Magadha), had just attained perfect enlightenment, and in the Pūrvadyuti palace, entered the kṣaṇāntara-buddha-samādhi (kṣaṇāntara-buddha-samādhi), using the self-supernatural power of sarvajñāna (sarvajñāna), manifested the Tathāgata-kāya (Tathāgata-kāya), pure and unobstructed.' It extensively praises the virtues of the Buddhas and Bodhisattvas, and lists names such as Samantākṣu-buddha-mahāsattva (Samantākṣu-buddha-mahāsattva).
Question: The place where Locana Buddha (Locana Buddha) expounded the Avataṃsaka Sūtra (Avataṃsaka Sūtra) pervades the Dharmadhātu, so when the Daśabhūmika (Daśabhūmika) was expounded in the Trāyastriṃśa (Trāyastriṃśa) heaven, were the Daśabhūmika also expounded in the Yāmadeva (Yāmadeva) and other places? If they were not expounded, then it cannot be said to be pervasive. If they were also expounded, why do the scriptures only say that the Daśabhūmika was expounded in the Trāyastriṃśa heaven, and the Daśacaryā (Daśacaryā) was expounded in the Yāmadeva heaven, etc.?
Answer: The Trāyastriṃśa heaven where the Daśabhūmika is expounded here pervades all the dust realms in the ten directions, so the Yāmadeva and other places all have the Trāyastriṃśa heaven. The Daśabhūmika is expounded in the Trāyastriṃśa heaven that pervades the Yāmadeva and other places. Therefore, the Trāyastriṃśa heaven is universally present, but it is still not the Yāmadeva heaven. The Daśacaryā and other teachings expounded in the Yāmadeva and other places also pervade the Trāyastriṃśa and other places, but they are still not the Trāyastriṃśa heaven. This can be inferred.
Question: Why is it necessary to reconvene? Moreover, there are three places in the human realm, why only reconvene in the Pūrvadyuti palace?
Answer: The Pūrvadyuti palace is the beginning of arousing faith, and it goes through various stages to reach the Paranirmitavaśavartin heaven. Now, it clarifies the practice within the stages. Since practice begins from the beginning, it is appropriate to convene here. However, because the stages are related to phenomena, the places of assembly have ascents and descents. When practice is accomplished and aligns with the principle, one stage can suddenly encompass everything, so only the Pūrvadyuti palace is reconvened.
會此處。
問曰。第二會歷后忉利等四處復來普光可名重會。今七八二會中間不曾暫起復來何名重會耶。
答曰。重會之名通於多種。謂時處人法皆有重義。前約處明此據法說。謂前六會同顯生解因果。今重辨彼解所成行。故名重會。頌中舉本不論其末。是故唯說佛為主會。不說菩薩求法之會理亦可說。如善財童子于覺城東沙羅林大塔廟處文殊師利初為諸大眾及善財童子一會說法。如是次第乃至末後普賢菩薩于金剛藏道場所為于大眾及善財等現法界身云之法為末後第五十四會。是故通前總六十三會。此據一方說若論結通十方世界是則塵數虛空法界等諸會處也。
問曰。善財童子求法初位住何位求耶。
答曰。案新羅元曉法師華嚴關脈義云。初得見文殊者明善財之信心始位。乃至最後不見者明善財之智滿位等。依此明知住十信初位方求法也。已說九會諸會法門其相云何。頌曰。
初會十世界 二會十佛國 三會十住位 四會十行位 五會十回向 六會十地行 七會等妙位 八會二千行 九會法界境 是九會法門
釋曰。頌中初九句正頌九法門。最後一句總結前九。除第五會余會法門或有通別或有廣略。然今頌中舉通攝別略廣互攝。至后當知第一會宗通明十種世界
【現代漢語翻譯】 現代漢語譯本： 問：第二次集會在忉利天（Trayastrimsa，欲界六天之一）等四處再次顯現普光，可以稱之為重會。但第七、第八次集會和第二次集會之間，不曾有片刻停止，再次顯現又如何稱之為重會呢？ 答：重會之名涵蓋多種含義。所謂時、處、人、法，皆有重疊之義。前面是就處所而言，此處則就法而言。前面六次集會共同闡明生解的因果，現在重新辨析由那些理解所成就的修行，所以稱之為重會。頌文之中只舉根本，不論枝末，因此只說佛陀是集會的主持者。不說菩薩求法的集會，道理上也是可以說的。例如善財童子在覺城東沙羅林大塔廟處，文殊師利菩薩最初為諸大眾及善財童子說法，是一次集會。像這樣次第進行，乃至最後普賢菩薩在金剛藏道場所，為大眾及善財童子等示現法界身云之法，是最後第五十四次集會。所以，連同前面的，總共有六十三次集會。這是就一方世界而言，如果總括十方世界，那麼集會之處就如塵沙之數，遍佈虛空法界。 問：善財童子求法之初，處於什麼位階？ 答：根據新羅元曉法師的《華嚴關脈義》所說，初次見到文殊菩薩，表明善財童子的信心始於初位；乃至最後不再見到文殊菩薩，表明善財童子的智慧圓滿。依此可知，善財童子是安住於十信位的初位才開始求法的。已經說了九次集會的諸種法門，它們的相狀如何呢？頌文說： 初會十世界，二會十佛國，三會十住位，四會十行位，五會十回向，六會十地行，七會等妙位，八會二千行，九會法界境，是九會法門。 解釋：頌文中的前九句，正是頌揚九種法門。最後一句總結前面的九種法門。除了第五次集會，其餘集會的法門或者有共通之處，或者有差別之處，或者有廣義之處，或者有簡略之處。然而，現在的頌文是舉其共通之處，涵蓋其差別之處，以簡略涵蓋廣義，相互涵蓋。到後面自然會明白。第一次集會主要闡明十種世界。
【English Translation】 English version: Question: The second assembly reappears with universal light in the Trayastrimsa Heaven (Trayastrimsa, one of the six heavens of the desire realm) and other four places, which can be called a repeated assembly. However, between the seventh and eighth assemblies and the second assembly, there has been no pause. How can the reappearance be called a repeated assembly? Answer: The name 'repeated assembly' encompasses various meanings. The terms time, place, person, and Dharma all have the meaning of repetition. The previous explanation was based on location, while this explanation is based on Dharma. The previous six assemblies jointly elucidated the cause and effect of generating understanding, and now we re-examine the practices accomplished by those understandings, so it is called a repeated assembly. The verse only mentions the root and not the branches, so it only says that the Buddha is the host of the assembly. It is also reasonable to say that the assemblies where Bodhisattvas seek the Dharma are not mentioned. For example, when Sudhana (Sudhana-śreṣṭhi-dāraka) was at the great stupa temple in the Salala forest east of Awakened City, Manjushri (Mañjuśrī) Bodhisattva initially spoke the Dharma for the assembly and Sudhana, which was one assembly. In this way, it proceeded sequentially until the last, where Samantabhadra (Samantabhadra) Bodhisattva, at the Vajradhatu (Vajradhātu) Bodhimaṇḍa, manifested the Dharma of the cloud of the Dharmadhatu (Dharmadhātu) body for the assembly and Sudhana, which was the last, fifty-fourth assembly. Therefore, including the previous ones, there are a total of sixty-three assemblies. This is based on one direction of the world. If we consider all ten directions of the world, then the places of assembly are as numerous as dust particles, filling the empty Dharmadhatu. Question: At the beginning of Sudhana's quest for the Dharma, what stage was he at? Answer: According to the 'Huayan Guanmai Yi' by the Silla monk Wonhyo, the first meeting with Manjushri indicates the beginning of Sudhana's faith at the initial stage; and the last time he no longer sees Manjushri indicates the completion of Sudhana's wisdom. Based on this, it is known that Sudhana began his quest for the Dharma while residing in the initial stage of the Ten Faiths. We have already discussed the various Dharma gates of the nine assemblies. What are their characteristics? The verse says: 'The first assembly is the ten worlds, the second assembly is the ten Buddha lands, the third assembly is the ten abodes, the fourth assembly is the ten practices, the fifth assembly is the ten dedications, the sixth assembly is the ten bhumis, the seventh assembly is the equal and wonderful stage, the eighth assembly is the two thousand practices, the ninth assembly is the realm of the Dharmadhatu, these are the Dharma gates of the nine assemblies.' Explanation: The first nine lines of the verse praise the nine Dharma gates. The last line summarizes the previous nine Dharma gates. Except for the fifth assembly, the Dharma gates of the other assemblies may have commonalities or differences, or they may be broad or concise. However, the current verse mentions the commonalities, encompassing the differences, and uses the concise to encompass the broad, mutually encompassing each other. This will become clear later. The first assembly mainly elucidates the ten worlds.
海門。別顯蓮華藏世界海。第二會宗通明十佛國土之相。別明佛號諦名等義。第三會宗通明菩薩十住位行。別顯梵行發心德等。第四會宗通明十行位行差別。別顯十種無盡藏義。第五會宗廣說十種迴向願行。由廣說故不顯通行。第六會宗有略有廣。略明十地因分願行。廣明因果無量行位。第七會宗有略有廣。略明等妙覺二位。廣明十通十忍等法門。第八會宗唯廣無略。廣明菩薩二千行德。第九會宗唯略無廣。略明如來入法界境。此九會中入定分齊等如綱目說。已說法門各有幾品說其法門。頌曰。
初二三各六 四四五三品 六一七十一 八九各一品 初會世如普 世華舍那品 二會如四光 菩薩凈首品 三會升須十 梵初明法品 四會升夜十 十無盡藏品 五會升兜十 六會十地品 七會定通忍 阿壽住處品 佛如如普賢 如來出現品 八會離世間 九會法界品
釋曰。頌中初一行頌總舉品數。后四行頌別列品名。頌中存略不顯卷數。初會六品盡十一卷。第二會六品合盡四卷。第三會六品合盡三卷。第四會四品合盡三卷。第五會三品合盡十二卷。第六會一品合盡六卷。第七會十一品合盡十三卷。第八會一品合盡七卷。第九會一品合盡二十一卷。初會六品者一世主妙
【現代漢語翻譯】 現代漢語譯本 海門（Haimen）。第一會別顯蓮華藏世界海（Lianhua Zang Shijie Hai），即分別闡述蓮華藏世界海。第二會宗通明十佛國土之相，即總括闡明十佛國土的相狀，並分別闡明佛號、諦名等含義。第三會宗通明菩薩十住位行，即總括闡明菩薩十住位的修行，並分別闡述梵行、發心功德等。第四會宗通明十行位行差別，即總括闡明十行位的修行差別，並分別闡述十種無盡藏的含義。第五會總括廣泛地講述十種迴向願行，因為廣泛講述的緣故，所以不闡述通行。第六會總括有簡略有詳細，簡略地闡明十地因分的願行，詳細地闡明因果無量的行位。第七會總括有簡略有詳細，簡略地闡明等覺、妙覺二個位次，詳細地闡明十通、十忍等法門。第八會總括只有詳細沒有簡略，廣泛地闡明菩薩二千種行德。第九會總括只有簡略沒有詳細，簡略地闡明如來進入法界之境界。這九會中入定分齊等，如綱目所說。已經講說的法門各有幾品，現在說其法門。頌曰： 『初二三各六，四四五三品，六一七十一，八九各一品，初會世如普，世華舍那品，二會如四光，菩薩凈首品，三會升須十，梵初明法品，四會升夜十，十無盡藏品，五會升兜十，六會十地品，七會定通忍，阿壽住處品，佛如如普賢，如來出現品，八會離世間，九會法界品。』 解釋說：頌中的第一行總括地列舉了品數，後面的四行分別列出了品名。頌中保留了簡略，沒有顯示卷數。初會六品共十一卷，第二會六品共四卷，第三會六品共三卷，第四會四品共三卷，第五會三品共十二卷，第六會一品共六卷，第七會十一品共十三卷，第八會一品共七卷，第九會一品共二十一卷。初會六品，第一品是世主妙嚴品。
【English Translation】 English version Haimen. The first assembly separately elucidates the 'Lotus Treasury World Sea' (Lianhua Zang Shijie Hai), specifically explaining the Lotus Treasury World Sea. The second assembly comprehensively clarifies the characteristics of the 'Ten Buddha Lands', (Shi Fo Guotu) summarizing and explaining the appearances of the Ten Buddha Lands, and separately elucidating the meanings of the Buddha's titles, true names, and so on. The third assembly comprehensively clarifies the 'Ten Abodes of Bodhisattvas' (Pusa Shi Zhu Wei Xing), summarizing and explaining the practices of the Ten Abodes of Bodhisattvas, and separately elucidating pure conduct, the merit of generating the aspiration for enlightenment, and so on. The fourth assembly comprehensively clarifies the differences in practices of the 'Ten Conducts' (Shi Xing Wei Xing), summarizing and explaining the differences in practices of the Ten Conducts, and separately elucidating the meanings of the 'Ten Inexhaustible Treasures' (Shi Zhong Wujin Zang). The fifth assembly comprehensively and extensively explains the 'Ten Kinds of Dedications and Vows' (Shi Zhong Hui Xiang Yuan Xing). Because of the extensive explanation, it does not elucidate common practices. The sixth assembly comprehensively includes both brief and detailed explanations, briefly elucidating the vows and practices of the 'Ten Grounds' (Shi Di) in the causal stage, and extensively elucidating the immeasurable practices and stages of cause and effect. The seventh assembly comprehensively includes both brief and detailed explanations, briefly elucidating the two stages of 'Equal Enlightenment' (Dengjue) and 'Wonderful Enlightenment' (Miaojue), and extensively elucidating the 'Ten Powers' (Shi Tong), 'Ten Acceptances' (Shi Ren), and other Dharma gates. The eighth assembly comprehensively includes only detailed explanations, extensively elucidating the two thousand virtuous practices of Bodhisattvas. The ninth assembly comprehensively includes only brief explanations, briefly elucidating the realm of the Tathagata entering the Dharma Realm. The divisions of entering Samadhi in these nine assemblies are as described in the outline. The Dharma gates that have been spoken each have several chapters; now, let us speak of their Dharma gates. A verse says: 'The first, second, and third each have six, the fourth has four, the fifth has three chapters, the sixth has one, the seventh has eleven, the eighth and ninth each have one chapter. The first assembly has 'Lords of the Worlds', 'Like', 'Universal', 'World', 'Flower', and 'Vairochana' chapters. The second assembly has 'Like', 'Four Lights', 'Bodhisattva', and 'Pure Head' chapters. The third assembly has 'Ascending', 'Sumeru', 'Ten', 'Pure Conduct', 'Initial', and 'Dharma' chapters. The fourth assembly has 'Ascending', 'Night', 'Ten', and 'Ten Inexhaustible Treasures' chapters. The fifth assembly has 'Ascending', 'Tushita', and 'Ten' chapters. The sixth assembly has the 'Ten Grounds' chapter. The seventh assembly has 'Samadhi', 'Powers', 'Acceptances', 'Ayus', and 'Abode' chapters. 'Buddha', 'Like', 'Like', 'Universal Virtue', and 'Tathagata's Appearance' chapters. The eighth assembly has the 'Leaving the World' chapter. The ninth assembly has the 'Dharma Realm' chapter.' Explanation: The first line of the verse comprehensively lists the number of chapters, and the following four lines separately list the names of the chapters. The verse retains brevity and does not show the number of volumes. The first assembly has six chapters, totaling eleven volumes. The second assembly has six chapters, totaling four volumes. The third assembly has six chapters, totaling three volumes. The fourth assembly has four chapters, totaling three volumes. The fifth assembly has three chapters, totaling twelve volumes. The sixth assembly has one chapter, totaling six volumes. The seventh assembly has eleven chapters, totaling thirteen volumes. The eighth assembly has one chapter, totaling seven volumes. The ninth assembly has one chapter, totaling twenty-one volumes. The first assembly has six chapters, the first of which is the 'Wonderful Adornments of the Lords of the Worlds' chapter.
嚴品合盡五卷。晉經名世間凈眼品。二如來現相品唯第六卷。品名舊無。三普賢三昧品第七卷初。品名舊無。四世界成就品第七卷半。品名舊無。五華藏世界品第八九十。品名舊無。以上四品晉朝合名盧舍那品。六毗盧舍那品第十一卷。舊無毗字。第二會六品者一如來名號品第十二卷初。新舊同名。二四聖諦品第十二卷半。舊無聖字。三光明覺品第十三卷初。舊加如來二字。四菩薩問明品第十三卷半。舊云菩薩明難品。五凈行品第十四卷初。新舊同名。六賢首品第十四卷半盡十五卷。新舊同名。第三會六品者一升須彌山頂品第十六卷初。舊加佛字。二須彌頂上偈贊品第十六卷初次。舊云菩薩雲集妙勝殿上說偈品。三十住品第十六卷半。舊云菩薩十住品。四梵行品第十七卷初。新舊同名。五初發心功德品第十七卷半。舊云初發心菩薩功德品。六明法品第十八卷全。新舊同名。第四會四品者一升夜摩天宮品第十九卷。初舊云佛升夜摩天宮自在品。二夜摩宮中偈贊品第十九卷初次。舊云夜摩天宮菩薩說偈品。三十行品第十九卷半盡二十卷。舊云功德華聚菩薩十行品。四十無盡藏品第二十一卷全。新舊同名。第五會三品者一升兜率天宮品第二十二卷全。舊云如來升兜率天宮一切寶殿品。二兜率宮中偈贊品第二十三卷初。舊云兜
【現代漢語翻譯】 現代漢語譯本 《嚴品合盡》五卷。 《晉經名世間凈眼品》（描述佛陀清凈法眼的品），二《如來現相品》（描述如來顯現瑞相的品）唯第六卷。品名舊無。 三《普賢三昧品》（講述普賢菩薩所證三昧的品）第七卷初。品名舊無。 四《世界成就品》（講述世界如何成就的品）第七卷半。品名舊無。 五《華藏世界品》（講述華藏世界海的品）第八九十。品名舊無。以上四品晉朝合名《盧舍那品》（以盧舍那佛為主題的品）。 六《毗盧舍那品》（以毗盧舍那佛為主題的品）第十一卷。舊無毗字。 第二會六品者：一《如來名號品》（講述如來名號功德的品）第十二卷初。新舊同名。 二《四聖諦品》（講述四聖諦的品）第十二卷半。舊無聖字。 三《光明覺品》（講述光明覺照的品）第十三卷初。舊加如來二字。 四《菩薩問明品》（講述菩薩請問佛陀的品）第十三卷半。舊云《菩薩明難品》。 五《凈行品》（講述清凈行為的品）第十四卷初。新舊同名。 六《賢首品》（講述賢首菩薩的品）第十四卷半盡十五卷。新舊同名。 第三會六品者：一《升須彌山頂品》（講述佛陀升到須彌山頂的品）第十六卷初。舊加佛字。 二《須彌頂上偈贊品》（講述在須彌山頂上以偈頌讚佛的品）第十六卷初次。舊云《菩薩雲集妙勝殿上說偈品》。 三《十住品》（講述菩薩十住位的品）第十六卷半。舊云《菩薩十住品》。 四《梵行品》（講述清凈梵行的品）第十七卷初。新舊同名。 五《初發心功德品》（講述初發菩提心功德的品）第十七卷半。舊云《初發心菩薩功德品》。 六《明法品》（講述闡明佛法的品）第十八卷全。新舊同名。 第四會四品者：一《升夜摩天宮品》（講述佛陀升到夜摩天宮的品）第十九卷。初舊云《佛升夜摩天宮自在品》。 二《夜摩宮中偈贊品》（講述在夜摩天宮中以偈頌讚佛的品）第十九卷初次。舊云《夜摩天宮菩薩說偈品》。 三《十行品》（講述菩薩十行的品）第十九卷半盡二十卷。舊云《功德華聚菩薩十行品》。 四《十無盡藏品》（講述十種無盡藏的品）第二十一卷全。新舊同名。 第五會三品者：一《升兜率天宮品》（講述佛陀升到兜率天宮的品）第二十二卷全。舊云《如來升兜率天宮一切寶殿品》。 二《兜率宮中偈贊品》（講述在兜率天宮中以偈頌讚佛的品）第二十三卷初。舊云《兜
【English Translation】 English version The 'Yan Pin He Jin' in five volumes. 'Jin Jing Ming Shi Jian Jing Yan Pin' (The chapter describing the Buddha's pure Dharma eye), and 'Rulai Xian Xiang Pin' (The chapter describing the auspicious signs manifested by the Tathagata) only in the sixth volume. The chapter names were not present in the old version. 'Puxian Sanmei Pin' (The chapter discussing the Samadhi attained by Samantabhadra Bodhisattva) at the beginning of the seventh volume. The chapter name was not present in the old version. 'Shijie Chengjiu Pin' (The chapter discussing how the world is formed) in the middle of the seventh volume. The chapter name was not present in the old version. 'Huazang Shijie Pin' (The chapter discussing the Lotus Treasury World Sea) in the eighth, ninth, and tenth volumes. The chapter name was not present in the old version. The above four chapters were collectively named 'Lushena Pin' (The chapter focusing on Vairocana Buddha) in the Jin Dynasty. 'Pilushana Pin' (The chapter focusing on Vairocana Buddha) in the eleventh volume. The character 'Pi' was not present in the old version. The six chapters of the second assembly: 1. 'Rulai Minghao Pin' (The chapter discussing the merits of the Tathagata's names) at the beginning of the twelfth volume. The new and old names are the same. 2. 'Si Shengdi Pin' (The chapter discussing the Four Noble Truths) in the middle of the twelfth volume. The character 'Sheng' was not present in the old version. 3. 'Guangming Jue Pin' (The chapter discussing the illumination of light) at the beginning of the thirteenth volume. The word 'Rulai' was added in the old version. 4. 'Pusa Wenming Pin' (The chapter discussing the Bodhisattvas asking the Buddha) in the middle of the thirteenth volume. The old version was called 'Pusa Ming Nan Pin'. 5. 'Jingxing Pin' (The chapter discussing pure conduct) at the beginning of the fourteenth volume. The new and old names are the same. 6. 'Xianshou Pin' (The chapter discussing Bodhisattva Xianshou) from the middle of the fourteenth volume to the end of the fifteenth volume. The new and old names are the same. The six chapters of the third assembly: 1. 'Sheng Xumi Shan Ding Pin' (The chapter discussing the Buddha ascending to the summit of Mount Sumeru) at the beginning of the sixteenth volume. The word 'Fo' was added in the old version. 2. 'Xumi Ding Shang Jizan Pin' (The chapter discussing praising the Buddha with verses on the summit of Mount Sumeru) following the beginning of the sixteenth volume. The old version was called 'Pusa Yunjji Miaosheng Dian Shang Shuo Ji Pin'. 3. 'Shi Zhu Pin' (The chapter discussing the ten abodes of Bodhisattvas) in the middle of the sixteenth volume. The old version was called 'Pusa Shi Zhu Pin'. 4. 'Fanxing Pin' (The chapter discussing pure Brahma conduct) at the beginning of the seventeenth volume. The new and old names are the same. 5. 'Chu Faxin Gongde Pin' (The chapter discussing the merits of the initial aspiration for Bodhi) in the middle of the seventeenth volume. The old version was called 'Chu Faxin Pusa Gongde Pin'. 6. 'Mingfa Pin' (The chapter discussing clarifying the Dharma) in the entire eighteenth volume. The new and old names are the same. The four chapters of the fourth assembly: 1. 'Sheng Yemo Tiangong Pin' (The chapter discussing the Buddha ascending to the Yama Heaven Palace) in the nineteenth volume. The old version was called 'Fo Sheng Yemo Tiangong Zizai Pin'. 2. 'Yemo Gongzhong Jizan Pin' (The chapter discussing praising the Buddha with verses in the Yama Heaven Palace) following the beginning of the nineteenth volume. The old version was called 'Yemo Tiangong Pusa Shuo Ji Pin'. 3. 'Shi Xing Pin' (The chapter discussing the ten practices of Bodhisattvas) from the middle of the nineteenth volume to the end of the twentieth volume. The old version was called 'Gongde Hua Ju Pusa Shi Xing Pin'. 4. 'Shi Wujinzang Pin' (The chapter discussing the ten inexhaustible treasuries) in the entire twenty-first volume. The new and old names are the same. The three chapters of the fifth assembly: 1. 'Sheng Doushuai Tiangong Pin' (The chapter discussing the Buddha ascending to the Tushita Heaven Palace) in the entire twenty-second volume. The old version was called 'Rulai Sheng Doushuai Tiangong Yiqie Baodian Pin'. 2. 'Doushuai Gongzhong Jizan Pin' (The chapter discussing praising the Buddha with verses in the Tushita Heaven Palace) at the beginning of the twenty-third volume. The old version was called 'Dou'
率天宮菩薩雲集贊佛品。三十回向品第二十三卷半盡三十三。舊云金剛幢菩薩迴向品。第六會一品者謂十地品。新舊同名。起三十四盡三十九。晉朝經從十地品至寶王如來性起品合十一品為第六會。唐朝經十地品次有十定品。故開為二會如前已說。第七會十一品者一十定品第四十盡四十三。舊無今有。二十通品第四十四卷初。舊云十明品。三十忍品第四十四卷半。新舊同名。四阿僧祇品第四十五卷初。舊云心王菩薩問阿僧祇品。五壽量品第四十五卷末。舊云壽命品。六諸菩薩住處品第四十五卷末次。舊云菩薩住處品。七佛不思議法品第四十六七全。舊云佛不思議品。八如來十身相海品第四十八卷初。舊云如來相海品。九如來隨好光明功德品第四十八卷半。舊云佛小相光明功德品。十普賢菩薩行品第四十九卷全。新舊同名。十一如來出現品第五十盡五十二。舊云寶王如來性起品。第八會一品者謂離世間品。第五十三盡五十九。新舊同名。第九會一品者謂入法界品第六十盡八十。新舊同名。已說品數能說品佛其相云何。頌曰。
無愿業住涅 法心三性如 安出信隨永 無安無決普
釋曰。頌中上半列十佛名。下半如次釋名所因。說經教主有其十種。何等為十。一無著佛安住世間成正覺故。二愿佛出生故。
【現代漢語翻譯】 現代漢語譯本 率天宮菩薩雲集贊佛品（Shuài Tiān Gōng Púsà Yúnjí Zàn Fó Pǐn）：在第三十回向品第二十三卷的後半部分，是第三十三品。舊譯名為金剛幢菩薩迴向品（Jīngāng Zhuàng Púsà Huíxiàng Pǐn）。 第六會共一品，即十地品（Shí Dì Pǐn）。新舊譯名相同。從第三十四品開始，到第三十九品結束。晉朝的譯本將從十地品到寶王如來性起品（Bǎo Wáng Rúlái Xìng Qǐ Pǐn）共十一品合為第六會。唐朝的譯本在十地品之後有十定品（Shí Dìng Pǐn），因此分為兩會，如前所述。 第七會共十一品：一是十定品，從第四十品到第四十三品。舊譯本沒有，是新譯本增加的。二是十通品（Shí Tōng Pǐn），從第四十四卷開始。舊譯名為十明品（Shí Míng Pǐn）。三是十忍品（Shí Rěn Pǐn），從第四十四卷的後半部分開始。新舊譯名相同。四是阿僧祇品（Āsēngqí Pǐn），從第四十五卷開始。舊譯名為心王菩薩問阿僧祇品（Xīnwáng Púsà Wèn Āsēngqí Pǐn）。五是壽量品（Shòu Liàng Pǐn），從第四十五卷末尾開始。舊譯名為壽命品（Shòu Mìng Pǐn）。六是諸菩薩住處品（Zhū Púsà Zhùchù Pǐn），從第四十五卷末尾之後開始。舊譯名為菩薩住處品（Púsà Zhùchù Pǐn）。七是佛不思議法品（Fó Bù Sīyì Fǎ Pǐn），第四十六卷和第四十七卷全部。舊譯名為佛不思議品（Fó Bù Sīyì Pǐn）。八是如來十身相海品（Rúlái Shí Shēn Xiàng Hǎi Pǐn），從第四十八卷開始。舊譯名為如來相海品（Rúlái Xiàng Hǎi Pǐn）。九是如來隨好光明功德品（Rúlái Suí Hǎo Guāngmíng Gōngdé Pǐn），從第四十八卷的後半部分開始。舊譯名為佛小相光明功德品（Fó Xiǎo Xiàng Guāngmíng Gōngdé Pǐn）。十是普賢菩薩行品（Pǔxián Púsà Xíng Pǐn），第四十九卷全部。新舊譯名相同。十一是如來出現品（Rúlái Chūxiàn Pǐn），從第五十品到第五十二品。舊譯名為寶王如來性起品。 第八會共一品，即離世間品（Lí Shìjiān Pǐn）。從第五十三品到第五十九品。新舊譯名相同。 第九會共一品，即入法界品（Rù Fǎjiè Pǐn）。從第六十品到第八十品。新舊譯名相同。 已經說完了品的數量，能說之品和佛的相貌是怎樣的呢？頌曰： 無愿業住涅 法心三性如 安出信隨永 無安無決普 釋曰：頌的上半部分列出了十佛的名號，下半部分依次解釋了名號的由來。宣說經教的教主有十種。是哪十種呢？一是無著佛（Wú Zhù Fó），安住世間成就正覺的緣故。二是愿佛（Yuàn Fó），出生的緣故。
【English Translation】 English version The Chapter on Praising the Buddha by the Assembly of Bodhisattvas in the Śūratā Palace (Shuài Tiān Gōng Púsà Yúnjí Zàn Fó Pǐn): In the latter half of the Thirtieth Chapter on Dedication, Volume 23, it is the thirty-third chapter. The old translation is the Chapter on Dedication by Vajra Banner Bodhisattva (Jīngāng Zhuàng Púsà Huíxiàng Pǐn). The Sixth Assembly consists of one chapter, which is the Chapter on the Ten Grounds (Shí Dì Pǐn). The new and old translations have the same name. It starts from the thirty-fourth chapter and ends at the thirty-ninth chapter. The Jin Dynasty translation combined the eleven chapters from the Chapter on the Ten Grounds to the Chapter on the Origin of the Nature of the Treasure King Tathāgata (Bǎo Wáng Rúlái Xìng Qǐ Pǐn) into the Sixth Assembly. The Tang Dynasty translation has the Chapter on the Ten Samādhis (Shí Dìng Pǐn) after the Chapter on the Ten Grounds, so it is divided into two assemblies, as mentioned earlier. The Seventh Assembly consists of eleven chapters: First, the Chapter on the Ten Samādhis, from the fortieth chapter to the forty-third chapter. The old translation does not have it; it is added in the new translation. Second, the Chapter on the Ten Penetrations (Shí Tōng Pǐn), starting from the beginning of the forty-fourth volume. The old translation is the Chapter on the Ten Clear Understandings (Shí Míng Pǐn). Third, the Chapter on the Ten Forbearances (Shí Rěn Pǐn), starting from the latter half of the forty-fourth volume. The new and old translations have the same name. Fourth, the Chapter on Asaṃkhya (Āsēngqí Pǐn), starting from the beginning of the forty-fifth volume. The old translation is the Chapter on the Inquiry about Asaṃkhya by Mind King Bodhisattva (Xīnwáng Púsà Wèn Āsēngqí Pǐn). Fifth, the Chapter on the Length of Life (Shòu Liàng Pǐn), starting from the end of the forty-fifth volume. The old translation is the Chapter on Life (Shòu Mìng Pǐn). Sixth, the Chapter on the Abodes of the Bodhisattvas (Zhū Púsà Zhùchù Pǐn), starting after the end of the forty-fifth volume. The old translation is the Chapter on the Abodes of the Bodhisattvas (Púsà Zhùchù Pǐn). Seventh, the Chapter on the Inconceivable Dharmas of the Buddha (Fó Bù Sīyì Fǎ Pǐn), the entire forty-sixth and forty-seventh volumes. The old translation is the Chapter on the Inconceivable Buddha (Fó Bù Sīyì Pǐn). Eighth, the Chapter on the Ocean of Marks of the Ten Bodies of the Tathāgata (Rúlái Shí Shēn Xiàng Hǎi Pǐn), starting from the beginning of the forty-eighth volume. The old translation is the Chapter on the Ocean of Marks of the Tathāgata (Rúlái Xiàng Hǎi Pǐn). Ninth, the Chapter on the Meritorious Virtues of the Minor Marks and Lights of the Tathāgata (Rúlái Suí Hǎo Guāngmíng Gōngdé Pǐn), starting from the latter half of the forty-eighth volume. The old translation is the Chapter on the Meritorious Virtues of the Minor Marks and Lights of the Buddha (Fó Xiǎo Xiàng Guāngmíng Gōngdé Pǐn). Tenth, the Chapter on the Practices of Samantabhadra Bodhisattva (Pǔxián Púsà Xíng Pǐn), the entire forty-ninth volume. The new and old translations have the same name. Eleventh, the Chapter on the Appearance of the Tathāgata (Rúlái Chūxiàn Pǐn), from the fiftieth chapter to the fifty-second chapter. The old translation is the Chapter on the Origin of the Nature of the Treasure King Tathāgata. The Eighth Assembly consists of one chapter, which is the Chapter on Leaving the World (Lí Shìjiān Pǐn). From the fifty-third chapter to the fifty-ninth chapter. The new and old translations have the same name. The Ninth Assembly consists of one chapter, which is the Chapter on Entering the Dharma Realm (Rù Fǎjiè Pǐn). From the sixtieth chapter to the eightieth chapter. The new and old translations have the same name. Having spoken about the number of chapters, what are the chapters that can be spoken about, and what is the appearance of the Buddha? The Gatha says: 'No wish karma dwells Nirvana, Dharma mind three natures like,' 'Peaceful emergence faith follows eternal, No peace no decision universal.' Explanation: The first half of the Gatha lists the names of the Ten Buddhas, and the second half explains the origins of the names in order. There are ten kinds of teachers who proclaim the scriptures. What are the ten? First, the Buddha Without Attachment (Wú Zhù Fó), because he dwells in the world and attains perfect enlightenment. Second, the Wish Buddha (Yuàn Fó), because of his emergence.
三業報佛信故。四住持佛隨順故。五涅槃佛永度故。六法界佛無處不至故。七心佛安住故。八三昧佛無量無著故。九性佛決定故。十如意佛普覆故。初無著佛安住世間成正覺者亦名正覺佛。著是眾患之本。覺是諸德之元。無邪患而不離故名無著。無正德而不圓故名正覺。此是總佛。餘九別佛。以別成總。故於總開別。愿佛出生者謂如理智窮無生際方能出生無量佛事。即是大愿。故名愿佛出生故。業報佛信者謂無量相好莊嚴色身。無量善業所感之報。故名業報。所以感得妙色身報為令見者咸歸信故。舉所為意以顯業報佛。故名信。住持佛隨順者謂佛圓音周遍三世住持佛法無窮無盡。順一切智無窮盡故名住持佛隨順故。涅槃佛永度者說門之中名為化佛。化現滅度非實滅故。所以涅槃非實滅者永度生死生滅法故。故名涅槃佛永度故。法界佛無處不至者謂無礙法界即佛體名法界佛。智慧光明亦同法界無處不至。是故亦名為法界佛無處不至故。心佛安住者謂正直心安住所緣。故名心佛安住故。三昧佛無量無著者謂佛三昧無量無邊思議解脫。故名三昧佛無量無著故。性佛決定者謂如來性即是本覺。本性自覺非修所成故名性佛。于染凈位決定不改能生十決定之法故名決定。如意佛普覆者謂神力自在名如意佛。周遍一切故名普覆。上十
【現代漢語翻譯】 現代漢語譯本 三、業報佛（Karma Reward Buddha）：因為相信佛陀的業報。 四、住持佛（Sustaining Buddha）：因為隨順佛法。 五、涅槃佛（Nirvana Buddha）：因為永遠度脫生死。 六、法界佛（Dharma Realm Buddha）：因為無處不在。 七、心佛（Mind Buddha）：因為安住於心。 八、三昧佛（Samadhi Buddha）：因為無量無執著。 九、性佛（Nature Buddha）：因為本性決定。 十、如意佛（Wish-Fulfilling Buddha）：因為普遍覆蓋。 最初的無著佛（Unattached Buddha）安住世間成就正覺，也被稱為正覺佛。執著是各種禍患的根源，覺悟是各種美德的開端。因為沒有邪惡的禍患而不遠離，所以稱為『無著』。因為沒有真正的美德而不圓滿，所以稱為『正覺』。這是總佛（Total Buddha）。其餘九尊是別佛（Distinct Buddhas）。以別佛成就總佛，所以在總佛中開顯別佛。愿佛（Vow Buddha）出生，是指如理的智慧窮盡無生的邊際，才能出生無量的佛事，這就是大愿，所以稱為愿佛出生。 業報佛信，是指無量的相好莊嚴的色身，是無量善業所感得的果報，所以稱為『業報』。之所以感得妙色身報，是爲了讓見到的人都歸於信服，舉出所作所為的意圖來彰顯業報佛，所以稱為『信』。 住持佛隨順，是指佛陀圓滿的聲音周遍三世，住持佛法無窮無盡，隨順一切智慧無窮盡，所以稱為『住持佛隨順』。 涅槃佛永度，在說法的門徑中稱為化佛（Transformation Buddha）。化現滅度並非真正的滅度。所以說涅槃並非真正的滅度，是因為永遠度脫生死生滅的法，所以稱為『涅槃佛永度』。 法界佛無處不至，是指無礙的法界就是佛的本體，稱為法界佛。智慧光明也同法界一樣無處不至，所以也稱為『法界佛無處不至』。 心佛安住，是指正直的心安住所緣，所以稱為『心佛安住』。 三昧佛無量無著，是指佛陀的三昧無量無邊，是不可思議的解脫，所以稱為『三昧佛無量無著』。 性佛決定，是指如來的自性就是本覺（Original Awareness）。本性自覺並非通過修行所成就，所以稱為『性佛』。在染凈的位次上決定不改變，能夠產生十種決定的法，所以稱為『決定』。 如意佛普覆，是指神力自在，稱為如意佛。周遍一切，所以稱為『普覆』。 以上是十佛。
【English Translation】 English version 3. Karma Reward Buddha: Because of faith in the Buddha's karma rewards. 4. Sustaining Buddha: Because of compliance with the Dharma. 5. Nirvana Buddha: Because of eternal deliverance from birth and death. 6. Dharma Realm Buddha: Because of being omnipresent. 7. Mind Buddha: Because of abiding in the mind. 8. Samadhi Buddha: Because of immeasurable non-attachment. 9. Nature Buddha: Because of the inherent nature being definitive. 10. Wish-Fulfilling Buddha: Because of universal coverage. The initial Unattached Buddha abides in the world and attains perfect enlightenment, also known as the Perfectly Enlightened Buddha. Attachment is the root of all afflictions, and enlightenment is the beginning of all virtues. Because there is no evil affliction that is not distanced, it is called 'Unattached'. Because there is no true virtue that is not complete, it is called 'Perfectly Enlightened'. This is the Total Buddha. The remaining nine are Distinct Buddhas. The Distinct Buddhas accomplish the Total Buddha, so the Distinct Buddhas are revealed within the Total Buddha. The birth of the Vow Buddha refers to the fact that only when the wisdom of principle exhausts the boundary of non-birth can immeasurable Buddha-deeds be born. This is the Great Vow, so it is called the birth of the Vow Buddha. Karma Reward Buddha's faith refers to the immeasurable marks and adornments of the physical body, which are the rewards felt by immeasurable good karma, so it is called 'Karma Reward'. The reason for feeling the reward of the wonderful physical body is to make those who see it return to faith. The intention of what is done is raised to highlight the Karma Reward Buddha, so it is called 'Faith'. Sustaining Buddha's compliance refers to the Buddha's perfect sound pervading the three times, sustaining the Dharma endlessly, complying with all wisdom endlessly, so it is called 'Sustaining Buddha's compliance'. Nirvana Buddha's eternal deliverance is called Transformation Buddha in the path of preaching. Transformation and extinction are not real extinction. So Nirvana is not real extinction because it eternally delivers the Dharma of birth and death, so it is called 'Nirvana Buddha's eternal deliverance'. Dharma Realm Buddha's omnipresence refers to the unobstructed Dharma Realm being the Buddha's body, called Dharma Realm Buddha. The light of wisdom is also omnipresent like the Dharma Realm, so it is also called 'Dharma Realm Buddha's omnipresence'. Mind Buddha's abiding refers to the upright mind abiding in what it dwells on, so it is called 'Mind Buddha's abiding'. Samadhi Buddha's immeasurable non-attachment refers to the Buddha's samadhi being immeasurable and boundless, an inconceivable liberation, so it is called 'Samadhi Buddha's immeasurable non-attachment'. Nature Buddha's definiteness refers to the Tathagata's nature being original awareness. Original nature's self-awareness is not achieved through practice, so it is called 'Nature Buddha'. It is definitely unchangeable in the positions of defilement and purity, and can produce ten kinds of definitive Dharmas, so it is called 'Definiteness'. Wish-Fulfilling Buddha's universal coverage refers to the freedom of spiritual power, called Wish-Fulfilling Buddha. Pervading everything, so it is called 'Universal Coverage'. The above are the Ten Buddhas.
佛中各有十義廣如經說。法集經中亦名十佛。彼云菩薩入十種法能知諸佛。何等為十。謂習氣佛果報佛三昧佛愿佛心佛實佛同佛化佛供養佛形像佛。乃至廣說彼與此經所說十佛十數雖同體相大異。然約六相分別十佛。如論說言一切十句皆有六相。何者為六。一者總相二者別相三者同相四者異相五者成相六者壞相。今就十佛顯此六相。謂初一佛無佛不攝。故名為總相。即后九佛於一開九。故名別相。十同離著。故名同相。十用各異。故名異相。攬九成一一佛圓滿。故名成相。分一作九九外無一。故名壞相。如是已說說品十佛。品中法數其相如何。頌曰。
初治修生具 正不童王灌 歡饒無無無 善無尊善真
釋曰。頌中上半頌十住法。下半如次頌十行法。品中法數雖有多種今且隨名以顯其數。菩薩所修雖有多門探其綱要不過八種。何等為八。一十住二十行三十藏四十向五十地六十定七十通八十忍。云何十住。一初發心住二治地住三修行住四生貴住五具足方便住六正心住七不退住八童真住九法王子住十灌頂住。釋此住名大分為二。初總后別。初總名者菩薩在此創安其心於六度等行未殊勝但得住名。后別名者一此位菩薩創首發于大菩提心名發心住。二此位菩薩凈治三業悲及有識名治地住。三此位菩薩修勝理
【現代漢語翻譯】 現代漢語譯本：佛的十種意義，在經典中廣泛闡述。《法集經》中也稱之為『十佛』。其中說，菩薩進入十種法，能夠知曉諸佛。什麼是這十種法呢？即習氣佛（由過去的習氣所顯現的佛）、果報佛（由善業果報所顯現的佛）、三昧佛（由禪定所顯現的佛）、愿佛（由願力所顯現的佛）、心佛（由清凈心所顯現的佛）、實佛（真實存在的佛）、同佛（與一切眾生平等的佛）、化佛（為度化眾生而示現的佛）、供養佛（受眾生供養的佛）、形像佛（佛的形象，如佛像）。乃至更廣的闡述。雖然《法集經》與此經所說的十佛，在數量上相同，但其體性和表相卻大不相同。然而，可以根據六相來分別這十佛。正如論中所說，一切十句都具有六相。什麼是六相呢？一是總相，二是別相，三是同相，四是異相，五是成相，六是壞相。現在就以這十佛來闡釋這六相。第一佛涵蓋了所有佛，因此稱為總相。後面的九佛是從第一佛展開的，因此稱為別相。十佛共同的特點是離著，因此稱為同相。十佛的作用各不相同，因此稱為異相。包含九佛而成就一一佛的圓滿，因此稱為成相。將一佛分為九佛，九佛之外沒有一佛，因此稱為壞相。以上已經闡述了說品中的十佛。品中的法數，其相狀如何呢？頌曰： 初治修生具 正不童王灌 歡饒無無無 善無尊善真 釋曰：頌中的上半頌是十住法，下半頌依次是十行法。品中的法數雖然有很多種，現在暫且根據名稱來顯示其數量。菩薩所修的法門雖然有很多，但探究其綱要，不過八種。什麼是八種呢？一是十住，二是十行，三是十藏，四是十向，五是十地，六是十定，七是十通，八是十忍。什麼是十住呢？一是初發心住，二是治地住，三是修行住，四是生貴住，五是具足方便住，六是正心住，七是不退住，八是童真住，九是法王子住，十是灌頂住。解釋這些住的名稱，大體分為兩部分。先總后別。先說總名，菩薩在此最初安住其心，在六度等行上還不殊勝，只是得到了『住』的名稱。后說別名，一是此位菩薩最初發起大菩提心，名為發心住。二是此位菩薩清凈身口意三業，以慈悲對待一切有情眾生，名為治地住。三是此位菩薩修習殊勝的理
【English Translation】 English version: The ten meanings of Buddha are extensively explained in the scriptures. In the Dharmasamuccaya Sutra (法集經), they are also called the 'Ten Buddhas'. It says that a Bodhisattva who enters the ten dharmas can know all the Buddhas. What are these ten dharmas? They are Habit-Energy Buddha (習氣佛), Retribution Buddha (果報佛), Samadhi Buddha (三昧佛), Vow Buddha (愿佛), Mind Buddha (心佛), Real Buddha (實佛), Same Buddha (同佛), Transformation Buddha (化佛), Offering Buddha (供養佛), and Image Buddha (形像佛). And so on, with further elaboration. Although the Dharmasamuccaya Sutra and this sutra both speak of ten Buddhas and the number ten, their essence and appearance are vastly different. However, we can distinguish these ten Buddhas according to the six aspects. As the treatise says, all ten sentences have six aspects. What are the six aspects? First, the general aspect; second, the specific aspect; third, the same aspect; fourth, the different aspect; fifth, the accomplishing aspect; and sixth, the destroying aspect. Now, we will use these ten Buddhas to illustrate these six aspects. The first Buddha encompasses all Buddhas, therefore it is called the general aspect. The latter nine Buddhas are developed from the first Buddha, therefore they are called the specific aspect. The common characteristic of the ten Buddhas is detachment, therefore it is called the same aspect. The functions of the ten Buddhas are different, therefore it is called the different aspect. Including the nine Buddhas to accomplish the perfection of each Buddha, therefore it is called the accomplishing aspect. Dividing one Buddha into nine Buddhas, and there is no one Buddha outside of the nine Buddhas, therefore it is called the destroying aspect. The above has explained the ten Buddhas in the 'Speaking' chapter. What are the characteristics of the dharma numbers in the chapter? The verse says: 'First Cure Cultivation Birth Equipment, Correct Non-Child King Consecration, Joy Abundant Non-Non-Non, Good Non-Venerable Good True.' Explanation: The first half of the verse praises the Ten Abodes (十住), and the second half praises the Ten Practices (十行) in order. Although there are many kinds of dharma numbers in the chapter, we will now temporarily show their numbers according to their names. Although there are many dharma doors that Bodhisattvas cultivate, exploring their essence, there are no more than eight kinds. What are the eight kinds? First, the Ten Abodes; second, the Ten Practices; third, the Ten Treasures (十藏); fourth, the Ten Dedications (十向); fifth, the Ten Grounds (十地); sixth, the Ten Samadhis (十定); seventh, the Ten Supernatural Powers (十通); and eighth, the Ten Forbearances (十忍). What are the Ten Abodes? First, the Abode of Initial Aspiration (初發心住); second, the Abode of Curing the Ground (治地住); third, the Abode of Cultivation (修行住); fourth, the Abode of Noble Birth (生貴住); fifth, the Abode of Complete Expediency (具足方便住); sixth, the Abode of Correct Mind (正心住); seventh, the Abode of Non-Retrogression (不退住); eighth, the Abode of Childlike Purity (童真住); ninth, the Abode of Dharma Prince (法王子住); and tenth, the Abode of Consecration (灌頂住). Explaining the names of these abodes, they are broadly divided into two parts. First, the general, then the specific. First, the general name, the Bodhisattva initially dwells their mind here, and is not yet superior in the Six Perfections and other practices, but only obtains the name 'Abode'. Later, the specific names, first, the Bodhisattva in this position initially arouses the great Bodhi mind, called the Abode of Initial Aspiration. Second, the Bodhisattva in this position purifies the three karmas of body, speech, and mind, and treats all sentient beings with compassion, called the Abode of Curing the Ground. Third, the Bodhisattva in this position cultivates the superior principle
觀起上妙行名修行住。四此位菩薩從諸聖法正教中生名生貴住。五此位菩薩所修善根皆為救物名具足方便住。六此位菩薩所聞贊毀心定不動名正心住。七此位菩薩聞說三寶三際有無心堅不轉名不退住。八此位菩薩三業清潔悟二世間真簡虛偽童表無咎亦猶涅槃嬰兒之行名童真住。九此位菩薩解真俗諦悟法王法將有所襲名法王子住。十此位菩薩如王太子堪受王位行漸勝故名灌頂住。
問曰。發心有三。一信成就發心。二解行發心。三證發心。今言初發心三中何攝耶。
答曰。三發心中是信成就發心攝。所以然者信成就發心位在十解位即是正定聚位也。解行發心位在十行十回向即是初僧祇將滿位也。證發心位在初地上即是證真如位也。此義如起信論中廣說。已說十住。云何十行。一歡喜行。二饒益行。三無恚恨行。四無盡行。五無癡行。六善現行。七無著行。八尊重行。九善法行。十真實行。釋此行名亦有二。初總后別。初總名者此位菩薩行六度等諸行勝故名之為行。后別名者一此位菩薩為大施主一切能捨。三時無悔利譽不悕愍生慕法。睹者歡敬名歡喜行。二此位常持凈戒不染五欲。能伏眾魔一切眾生立無上戒。得不退地名饒益行。三此位常修忍辱謙卑恭敬。和顏愛語不害自他。悟身空寂怨對能忍名無恚恨行。
【現代漢語翻譯】 現代漢語譯本 觀起上妙行名為修行住。四、此位菩薩從諸聖法正教中生，名為生貴住。五、此位菩薩所修善根皆為救度眾生，名為具足方便住。六、此位菩薩聽聞讚揚或譭謗，內心安定不動搖，名為正心住。七、此位菩薩聽聞關於三寶（佛、法、僧）在過去、現在、未來三世的有或無的說法，內心堅定不改變，名為不退住。八、此位菩薩身、口、意三業清凈，領悟世俗諦和真諦，明辨真實與虛假，如同孩童般純真無邪，也像涅槃嬰兒的修行狀態，名為童真住。九、此位菩薩理解真諦和俗諦，領悟佛法，將要繼承佛法王位，名為法王子住。十、此位菩薩如同國王的太子，堪能承受王位，修行逐漸殊勝，名為灌頂住。
問：發心有三種，一是信成就發心，二是解行發心，三是證發心。現在所說的初發心屬於哪一種呢？
答：三種發心中，屬於信成就發心。原因是信成就發心的位置在十解位，也就是正定聚位。解行發心的位置在十行、十回向，也就是第一個阿僧祇劫將要圓滿的時候。證發心的位置在初地，也就是證悟真如的時候。這個道理在《起信論》中有詳細說明。上面已經說了十住，什麼是十行呢？一是歡喜行，二是饒益行，三是無恚恨行，四是無盡行，五是無癡行，六是善現行，七是無著行，八是尊重行，九是善法行，十是真實行。解釋這些行，也有總說和別說兩種。首先是總說，此位菩薩修行六度等各種殊勝的行，所以稱為行。然後是別說，一、此位菩薩是大施主，一切都能捨棄，過去、現在、未來三世都沒有後悔，不希望得到利益和名譽，憐憫眾生，仰慕佛法，見到的人都歡喜敬重，名為歡喜行。二、此位菩薩常常持守清凈的戒律，不被五欲所染污，能夠降伏一切魔障，使一切眾生安立於無上的戒律之中，得到不退轉的地位，名為饒益行。三、此位菩薩常常修習忍辱，謙卑恭敬，和顏悅色，不說粗惡語，不傷害自己和他人，領悟到自身本空，對於怨恨也能忍受，名為無恚恨行。
【English Translation】 English version 'Observing the arising of supreme and wonderful conduct' is called the 'Cultivating Practice Stage'. 4. Bodhisattvas in this stage are born from the correct teachings of all sacred Dharmas, and are called the 'Noble Birth Stage'. 5. Bodhisattvas in this stage cultivate virtuous roots to save all beings, and are called the 'Accomplishing Expedient Means Stage'. 6. Bodhisattvas in this stage remain steadfast and unmoved in their minds when hearing praise or criticism, and are called the 'Right Mind Stage'. 7. Bodhisattvas in this stage remain firm and unswerving in their minds when hearing about the existence or non-existence of the Three Jewels (Buddha, Dharma, Sangha) in the three periods of time (past, present, future), and are called the 'Non-Retreating Stage'. 8. Bodhisattvas in this stage have pure karma of body, speech, and mind, understand the two truths (conventional and ultimate), discern truth from falsehood, and are as innocent as children, like the conduct of a Nirvana infant, and are called the 'Pure Child Stage'. 9. Bodhisattvas in this stage understand the true and conventional truths, comprehend the Dharma, and are about to inherit the Dharma King's position, and are called the 'Dharma Prince Stage'. 10. Bodhisattvas in this stage are like the crown prince, capable of receiving the king's position, and their practice gradually becomes superior, and are called the 'Consecration Stage'.
Question: There are three types of aspiration: 1. Aspiration of Accomplished Faith; 2. Aspiration of Understanding and Practice; 3. Aspiration of Realization. Which of these three does the initial aspiration refer to?
Answer: Among the three types of aspiration, it belongs to the Aspiration of Accomplished Faith. The reason is that the position of the Aspiration of Accomplished Faith is in the Ten Understandings Stage, which is the stage of Rightly Established Group. The position of the Aspiration of Understanding and Practice is in the Ten Practices and Ten Dedications, which is when the first asamkhya-kalpa (aeon) is about to be completed. The position of the Aspiration of Realization is in the First Ground, which is when one realizes Suchness. This meaning is explained in detail in the 'Awakening of Faith' treatise. We have already discussed the Ten Dwellings. What are the Ten Practices? 1. Joyful Practice; 2. Beneficial Practice; 3. Non-Hatred Practice; 4. Inexhaustible Practice; 5. Non-Ignorance Practice; 6. Good Manifestation Practice; 7. Non-Attachment Practice; 8. Respectful Practice; 9. Good Dharma Practice; 10. Truthful Practice. There are two ways to explain these practices: first, general, and then, specific. First, generally speaking, Bodhisattvas in this stage practice the Six Perfections and other superior practices, so it is called 'Practice'. Then, specifically, 1. Bodhisattvas in this stage are great benefactors, able to give up everything, without regret in the three times (past, present, future), not desiring benefits or fame, having compassion for beings, admiring the Dharma, and those who see them rejoice and respect them, which is called 'Joyful Practice'. 2. Bodhisattvas in this stage constantly uphold pure precepts, are not defiled by the five desires, are able to subdue all demons, establish all beings in the supreme precepts, and attain the non-retreating position, which is called 'Beneficial Practice'. 3. Bodhisattvas in this stage constantly cultivate patience, are humble and respectful, have kind words and loving speech, do not harm themselves or others, understand that the body is empty, and are able to endure hatred, which is called 'Non-Hatred Practice'.
四此位假設多劫受諸劇苦。求法濟生唸唸不息名無盡行。五此位常住正念恒無散亂。於一切法乃至生死入住出胎無有癡亂名無癡行。六此位善入人法皆無性相。三業寂滅無縛無著。而復不捨化眾生心。巧能隨類現生救物名善現行。七此位歷諸塵剎供佛求法。傳燈度生心無厭足。然以寂滅觀諸法故而於一切心無所著名無著行。八此位尊重善根智慧等法皆悉成就。而由得斯諸尊重法二利之行更增修習名尊重行。九此位得四無礙陀羅尼門諸善慧法。能為眾生作清涼池守護正法佛種不絕名善法行。十此位菩薩成就第一誠諦之語。學三世佛真實之語無二之語。如說能行如行能說語行相應心境皆順名真實行。如是已說住行二位。十藏十向其相云何。頌曰。
信戒慚愧多 施慧念持辯 救不等至無 隨等如無入
釋曰。頌中上半頌十藏法。下半如次頌十向法。實行菩薩更修十行進趣十向。是故行後方說十藏。又十住下賢十行中賢十向上賢。從淺至深從粗至細。是故行後方說十藏。云何為十。一信藏二戒藏三慚藏四愧藏五多聞藏六施藏七慧藏八念藏九持藏十辯藏。釋此藏名亦有二種。初總后別。初總名者信等十行一一體含無限法界生無盡果故名為藏。后別名者一此位菩薩三空三性。如是法中順生深信聞難思法心不怯弱
【現代漢語翻譯】 現代漢語譯本 四、此位菩薩假設經歷多劫遭受各種巨大的痛苦，爲了求法濟度眾生，唸唸不息，這叫做無盡行（inexhaustible practice）。 五、此位菩薩常安住于正念，恒常沒有散亂，對於一切法，乃至生死、入住、出胎，都沒有癡迷錯亂，這叫做無癡行（non-deluded practice）。 六、此位菩薩善於深入人法二空之理，了達一切法皆無自性與形相，身口意三業寂滅，沒有束縛也沒有執著，然而又不捨棄教化眾生的心，巧妙地能夠隨順不同眾生的類別而示現化身，救度眾生，這叫做善現行（skillful manifestation practice）。 七、此位菩薩經歷各個塵剎世界，供養諸佛，尋求佛法，傳續佛法之燈，度化眾生，內心沒有厭倦滿足，然而以寂滅的智慧觀察諸法，因此對於一切都不執著，這叫做無著行（non-attached practice）。 八、此位菩薩尊重善根、智慧等一切佛法，都完全成就，並且由於得到這些尊重的佛法，在自利利他的行為上更加精進修習，這叫做尊重行（reverential practice）。 九、此位菩薩得到四無礙解（four kinds of unobstructed eloquence）和陀羅尼（dharani, a type of mantra）等諸種善妙智慧之法，能夠為眾生作清涼的池水，守護正法，使佛種不絕，這叫做善法行（practice of good dharma）。 十、此位菩薩成就第一誠實不虛妄的語言，學習過去、現在、未來三世諸佛真實不虛妄的語言，沒有虛假的語言，能夠如所說的那樣去實行，如所實行的那樣去說，語言和行為相應，心境都順應真理，這叫做真實行（truthful practice）。 如上已經說明了住位和行位。十藏（ten treasuries）和十向（ten dedications）的體相是怎樣的呢？頌文說： 信戒慚愧多，施慧念持辯， 救不等至無，隨等如無入。 解釋：頌文的上半部分是關於十藏法的，下半部分依次是關於十向法的。實行位的菩薩進一步修習十行，進而趣向十向位。因此在行位之後才說十藏。而且十住位是下賢，十行位是中賢，十向位是上賢，從淺到深，從粗到細。因此在行位之後才說十藏。什麼是十藏呢？一、信藏（treasury of faith），二、戒藏（treasury of precepts），三、慚藏（treasury of shame），四、愧藏（treasury of remorse），五、多聞藏（treasury of learning），六、施藏（treasury of giving），七、慧藏（treasury of wisdom），八、念藏（treasury of mindfulness），九、持藏（treasury of retention），十、辯藏（treasury of eloquence）。解釋這些藏的名稱也有兩種方式，先總后別。首先總的來說，信等十行，每一行都包含無限的法界，產生無盡的果報，所以稱為藏。其次分別來說，一、此位菩薩於三空（three emptinesses）三性（three natures）這樣的佛法中，順應而生起深刻的信心，聽聞難以思議的佛法，內心不怯懦。
【English Translation】 English version 4. This stage involves enduring various great sufferings over many kalpas (aeon). Seeking the Dharma (teachings) and helping sentient beings with unceasing mindfulness is called Inexhaustible Practice ( Wu Jin Xing). 5. This stage involves constantly abiding in right mindfulness without any distraction. Regarding all dharmas (teachings), even birth, death, entering the womb, and exiting the womb, there is no delusion or confusion. This is called Non-Deluded Practice (Wu Chi Xing). 6. This stage involves skillfully entering the emptiness of both persons and dharmas, realizing that all dharmas have no inherent nature or form. The three karmas (body, speech, and mind) are tranquil and extinguished, without bondage or attachment. However, one does not abandon the mind of transforming sentient beings, skillfully manifesting in various forms to save beings. This is called Skillful Manifestation Practice (Shan Xian Xing). 7. This stage involves traveling through various Buddha-lands, making offerings to Buddhas, seeking the Dharma, transmitting the lamp of Dharma, and liberating sentient beings without weariness or satisfaction. However, one observes all dharmas with the wisdom of tranquility and extinguishment, therefore, one is not attached to anything. This is called Non-Attached Practice (Wu Zhuo Xing). 8. This stage involves fully accomplishing all the respected dharmas such as roots of goodness and wisdom. Furthermore, by obtaining these respected dharmas, one diligently cultivates the practices of benefiting oneself and others. This is called Reverential Practice (Zun Zhong Xing). 9. This stage involves obtaining the Four Unobstructed Eloquences (Si Wu Ai Jie) and the Dharani (Tuo Luo Ni, a type of mantra) and other good wisdom dharmas. One can create a cool and refreshing pond for sentient beings, protect the Right Dharma, and ensure that the Buddha-seed is not extinguished. This is called Practice of Good Dharma (Shan Fa Xing). 10. This stage involves accomplishing the foremost truthful speech, learning the truthful and non-deceptive speech of the Buddhas of the three times (past, present, and future), without false speech. One can act as one speaks, and speak as one acts, with speech and action corresponding, and the mind and environment in accordance with the truth. This is called Truthful Practice (Zhen Shi Xing). The above has explained the stages of Abiding and Practice. What are the characteristics of the Ten Treasuries (Shi Zang) and the Ten Dedications (Shi Xiang)? The verse says: 'Faith, precepts, shame, remorse, much learning, Giving, wisdom, mindfulness, retention, eloquence, Saving, unequal, reaching, non-, Following, equal, like, non-entering.' Explanation: The first half of the verse is about the Ten Treasuries, and the second half is about the Ten Dedications in order. Bodhisattvas in the Practice stage further cultivate the Ten Practices, progressing towards the Ten Dedications. Therefore, the Ten Treasuries are discussed after the Practice stage. Moreover, the Ten Abidings are the lower worthy, the Ten Practices are the middle worthy, and the Ten Dedications are the upper worthy, progressing from shallow to deep, from coarse to fine. Therefore, the Ten Treasuries are discussed after the Practice stage. What are the Ten Treasuries? 1. Treasury of Faith (Xin Zang), 2. Treasury of Precepts (Jie Zang), 3. Treasury of Shame (Can Zang), 4. Treasury of Remorse (Kui Zang), 5. Treasury of Much Learning (Duo Wen Zang), 6. Treasury of Giving (Shi Zang), 7. Treasury of Wisdom (Hui Zang), 8. Treasury of Mindfulness (Nian Zang), 9. Treasury of Retention (Chi Zang), 10. Treasury of Eloquence (Bian Zang). There are two ways to explain these treasury names, first generally and then specifically. First, generally speaking, each of the Ten Practices, such as faith, contains infinite Dharma realms and produces endless fruits, therefore they are called treasuries. Secondly, specifically speaking, 1. In this stage, Bodhisattvas, in such dharmas as the Three Emptinesses (San Kong) and the Three Natures (San Xing), generate deep faith in accordance with the truth, and their minds are not timid when hearing inconceivable dharmas.
。于諸佛所一向堅信深知佛慧心不退散。護持佛種增長信解。隨順善根出生方便。時處應機開悟一切。如是業用非一眾多。是名菩薩信藏。二此位具足受持三種凈戒。普益一切不受邪戒。不住三界心住無悔。不違先制不學外事。不著諸見不彰己德。不自高慢永斷殺等。眾生垂愍是業非一。是名戒藏。三此位於三世法斷無慚行深生悔羞。廣為眾生說真實法是業非一。是名慚藏。四此位自愧昔過深於自身生厭離想。於三世佛深修愧行。廣為眾生說真實法是業非一。是名愧藏。五此位於一切法多聞博學。十二緣生漏無漏蘊。有為無為記無記法。如是法中深生正解。為諸眾生說真實法是業非一。是名多聞藏。六此位行十種施。所謂分減施竭盡施內施外施俱施。一切施去來今施究竟施。于如是施無毛慳心。三輪清凈其心不止。能捨一切令受安樂是業非一。是名施藏。七此位生死因果深究本源得無盡慧。為生說法是業非一。是名慧藏。八此位得具足念明憶前生。得無盡念憶無量劫。於一切法憶念不忘是業非一。是名念藏。九此位於佛所說修多羅文句義理無有忘失。一生乃至不可說生總持不忘。於一佛號乃至不可說佛號廣說乃至一三昧乃至不可說三昧陀羅尼用無有休息是業非一。是名持藏。十此位菩薩有深智慧了智實相。為生說法不
【現代漢語翻譯】 現代漢語譯本：對於諸佛所說，一心堅信，深刻了知佛的智慧，內心不退散。護持佛種，增長信解，隨順善根，出生種種方便。在適當的時機和地點，開悟一切眾生。這樣的事業和作用，不止一種，非常眾多。這叫做菩薩的信藏。 第二，此位菩薩具足受持三種清凈的戒律，普遍利益一切眾生，不接受邪惡的戒律。內心不住於三界（欲界、色界、無色界），安住于沒有後悔的狀態。不違背先前的制度，不學習外道的事情。不執著于各種見解，不彰顯自己的德行。不自高自大，永遠斷除殺生等惡行。對眾生充滿憐憫，這樣的事業不止一種。這叫做戒藏。 第三，此位菩薩對於過去、現在、未來三世的法，斷除沒有慚愧的行為，深深地生起後悔和羞恥之心。廣泛地為眾生宣說真實的佛法，這樣的事業不止一種。這叫做慚藏。 第四，此位菩薩對自己過去的過錯感到慚愧，深深地對自身產生厭離的想法。對於過去、現在、未來三世的諸佛，深深地修習慚愧之行。廣泛地為眾生宣說真實的佛法，這樣的事業不止一種。這叫做愧藏。 第五，此位菩薩對於一切佛法，廣泛地聽聞和學習。對於十二緣起（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死），有漏洞和沒有漏洞的五蘊（色、受、想、行、識），有為法和無為法，可記別法和不可記別法，在這些佛法中，深深地生起正確的理解。為諸眾生宣說真實的佛法，這樣的事業不止一種。這叫做多聞藏。 第六，此位菩薩行持十種佈施。所謂分減佈施、竭盡佈施、內施、外施、俱施、一切施、過去未來現在施、究竟施。對於這樣的佈施，沒有絲毫的吝嗇之心。佈施時三輪體空（施者、受者、施物皆空），內心沒有止境。能夠捨棄一切，使眾生得到安樂，這樣的事業不止一種。這叫做施藏。 第七，此位菩薩對於生死的因果，深入研究其本源，得到無盡的智慧。為眾生說法，這樣的事業不止一種。這叫做慧藏。 第八，此位菩薩得到具足的憶念，能夠清楚地憶起前世。得到無盡的憶念，能夠憶起無量劫的事情。對於一切佛法，憶念不忘，這樣的事業不止一種。這叫做念藏。 第九，此位菩薩對於佛所說的修多羅（Sutra，經）的文句義理，沒有忘失。一生乃至不可說的一生，總持不忘。對於一尊佛的名號，乃至不可說的佛的名號，廣泛宣說，乃至一個三昧（Samadhi，禪定），乃至不可說的三昧，陀羅尼（Dharani，總持）的運用沒有休息，這樣的事業不止一種。這叫做持藏。 第十，此位菩薩有深刻的智慧，了知諸法實相。為眾生說法，不疲倦。
【English Translation】 English version: Regarding what the Buddhas have said, with unwavering faith and profound understanding of the Buddha's wisdom, their minds do not waver. They protect the Buddha-seed, increase faith and understanding, accord with wholesome roots, and bring forth various skillful means. At appropriate times and places, they enlighten all beings. Such activities and functions are not just one, but numerous. This is called the Bodhisattva's Treasury of Faith. Second, this Bodhisattva in this stage fully upholds the three pure precepts, universally benefiting all beings, and does not accept evil precepts. Their minds do not dwell in the three realms (Desire Realm, Form Realm, Formless Realm), but abide in a state of no regret. They do not violate previous regulations, do not study external matters. They do not cling to various views, do not display their own virtues. They are not arrogant, and they permanently cut off killing and other evil deeds. They are filled with compassion for beings, and such activities are not just one. This is called the Treasury of Precepts. Third, this Bodhisattva in this stage, regarding the Dharma of the past, present, and future, cuts off shameless behavior and deeply generates remorse and shame. They extensively proclaim the true Dharma to beings, and such activities are not just one. This is called the Treasury of Shame. Fourth, this Bodhisattva feels ashamed of their past mistakes and deeply generates a sense of aversion towards themselves. Regarding the Buddhas of the past, present, and future, they deeply cultivate the practice of shame and repentance. They extensively proclaim the true Dharma to beings, and such activities are not just one. This is called the Treasury of Remorse. Fifth, this Bodhisattva widely hears and learns about all Dharmas. Regarding the twelve links of dependent origination (Avidya, Samskara, Vijnana, Namarupa, Shadayatana, Sparsha, Vedana, Trishna, Upadana, Bhava, Jati, Jaramarana), the defiled and undefiled five skandhas (Rupa, Vedana, Samjna, Samskara, Vijnana), conditioned and unconditioned Dharmas, and definable and undefinable Dharmas, they deeply generate correct understanding in these Dharmas. They proclaim the true Dharma to beings, and such activities are not just one. This is called the Treasury of Learning. Sixth, this Bodhisattva practices ten kinds of giving. Namely, giving from what is reduced, giving to exhaustion, internal giving, external giving, giving both, giving everything, giving in the past, present, and future, and ultimate giving. Regarding such giving, there is not the slightest bit of stinginess in their minds. When giving, the three wheels are pure (the giver, the receiver, and the object given are empty), and their minds have no limit. They are able to give up everything and bring happiness to beings, and such activities are not just one. This is called the Treasury of Giving. Seventh, this Bodhisattva deeply investigates the cause and effect of birth and death, tracing it to its source, and obtains inexhaustible wisdom. They teach the Dharma to beings, and such activities are not just one. This is called the Treasury of Wisdom. Eighth, this Bodhisattva obtains complete mindfulness and is able to clearly remember past lives. They obtain inexhaustible mindfulness and are able to remember countless kalpas. Regarding all Dharmas, they remember and do not forget, and such activities are not just one. This is called the Treasury of Mindfulness. Ninth, this Bodhisattva does not forget the words, phrases, and meanings of the Sutras (Sutra) spoken by the Buddha. For one lifetime, even countless lifetimes, they uphold and do not forget. Regarding the name of one Buddha, even countless Buddha names, they extensively proclaim, even one Samadhi (Samadhi), even countless Samadhis, the use of Dharani (Dharani) does not cease, and such activities are not just one. This is called the Treasury of Retention. Tenth, this Bodhisattva has profound wisdom and understands the true nature of all Dharmas. They teach the Dharma to beings without fatigue.
違佛教。一品乃至不可說品廣說乃至一三昧乃至不可說三昧。如是等法廣為眾生或一日說。廣說乃至不可說不可說劫說。劫數可盡一文一句義理難盡。得如是等無量辯才為諸眾生說真實法。如是業用非一眾多是名菩薩辯藏。已說十藏。云何十向。一救護眾生離眾生想回向。二不壞迴向。三等諸佛迴向。四至一切處迴向。五無盡功德藏迴向。六隨順一切堅固善根迴向。七等心隨順一切眾生迴向。八如相迴向。九無縛無著解脫心迴向。十入法界無量回向。釋此向名亦有二種。初總后別。初總名者至斯位已凡所修行。皆為迴向無上菩提立迴向名。后別名者一此位菩薩所行六度四攝法等。悉為救攝一切有情令離生死得涅槃樂名救護生。入平等觀不見怨親眾生等相名離生相。二此位於三寶所得不壞信。因持諸善迴向眾生令獲善利名不壞迴向。三此位學三世佛不著生死不離菩提修迴向事名等諸佛迴向。四此位修習一切諸善根時以彼善根如是迴向。令此善根功德之力至於一切三寶之所一切世界眾生之所作諸供養利益之事。譬如實際無處不至名至一切處迴向。五此位修悔過善根離一切業障。于諸如來一切眾生所有善根皆悉隨喜。以此善根悉皆迴向莊嚴一切諸佛凈剎。常作佛事善巧方便具諸功德離諸虛妄。而無所著由迴向已得無盡善根。
【現代漢語翻譯】 現代漢語譯本 違背佛教的教義。從一品乃至不可說品，廣泛地闡述，乃至一個三昧乃至不可說三昧。像這樣的佛法，廣泛地為眾生宣說，或者用一天的時間宣說，廣泛地宣說乃至用不可說不可說的劫數來宣說。劫數有窮盡的時候，但是佛經的一字一句所包含的義理難以窮盡。獲得像這樣無量的辯才，為眾生宣說真實的佛法。像這樣的作用非常多，這叫做菩薩的辯才寶藏。以上已經講了十藏。 什麼是十向呢？一是救護眾生，遠離眾生之相的迴向。二是不壞迴向。三是等同諸佛的迴向。四是到達一切處的迴向。五是無盡功德藏迴向。六是隨順一切堅固善根的迴向。七是等同心意隨順一切眾生的迴向。八是如實之相的迴向。九是無縛無著解脫心的迴向。十是進入法界無量的迴向。 解釋這些迴向的名稱也有兩種方式。先總說，后別說。先總說，到達這個位次之後，凡是所修行的，都是爲了迴向無上菩提，因此立名為迴向。后別說，一是這個位次的菩薩所修行的六度（佈施、持戒、忍辱、精進、禪定、智慧）四攝法（佈施、愛語、利行、同事）等等，都是爲了救護攝受一切有情眾生，使他們脫離生死，得到涅槃的快樂，所以叫做救護眾生。進入平等觀，不見怨親，對一切眾生平等相待，叫做遠離眾生之相。 二是這個位次的菩薩對於三寶（佛、法、僧）所獲得的不可破壞的信心，因此以持有的各種善行迴向給眾生，使他們獲得善的利益，叫做不壞迴向。三是這個位次的菩薩學習過去、現在、未來三世諸佛，不執著于生死，不離開菩提心，修習迴向之事，叫做等同諸佛迴向。四是這個位次的菩薩修習一切善根的時候，用這些善根這樣迴向，使這些善根的功德之力到達一切三寶之處，一切世界眾生之處，用來做各種供養和利益的事情。譬如實際（真如）無處不到達，叫做到達一切處迴向。 五是這個位次的菩薩修習懺悔過錯的善根，遠離一切業障。對於諸如來和一切眾生所有的善根，都隨喜讚歎。用這些善根全部迴向，莊嚴一切諸佛的清凈剎土。常常做佛事，善於運用各種巧妙的方便，具備各種功德，遠離各種虛妄，而心中沒有執著。由於迴向的緣故，得到無盡的善根。
【English Translation】 English version Contrary to Buddhist teachings. Expounding extensively from one chapter to even unspeakable chapters, and even one Samadhi (state of meditative consciousness) to unspeakable Samadhis. Such Dharma (teachings) are widely preached to sentient beings, either in a day, or extensively preached for unspeakable, unspeakable kalpas (eons). Kalpas may come to an end, but the meaning and principles contained in a single phrase or sentence of the scriptures are inexhaustible. Obtaining such immeasurable eloquence to speak the true Dharma for all beings. Such functions are numerous and diverse, and this is called the Bodhisattva's treasure of eloquence. The ten treasures have been explained above. What are the ten directions (Ten dedications)? First, dedicating merit to rescuing sentient beings, while being free from the perception of sentient beings. Second, indestructible dedication. Third, dedication equal to all Buddhas. Fourth, dedication to reaching all places. Fifth, dedication to the inexhaustible treasury of merit. Sixth, dedication to accord with all firm roots of goodness. Seventh, dedication to accord with all sentient beings with an equal mind. Eighth, dedication to the true nature of reality. Ninth, dedication with a mind free from bondage and attachment, a mind of liberation. Tenth, dedication to entering the boundless realm of Dharma. There are also two ways to explain the names of these dedications. First, a general explanation, then a specific explanation. The general explanation is that upon reaching this stage, all practices are dedicated to unsurpassed Bodhi (enlightenment), hence the name 'dedication'. The specific explanation is that the Bodhisattva in this stage practices the Six Perfections (Dāna (generosity), Śīla (ethics), Kṣānti (patience), Vīrya (effort), Dhyāna (meditation), and Prajñā (wisdom)) and the Four Embracing Dharmas (giving, kind speech, beneficial action, and cooperation), all to rescue and embrace all sentient beings, liberating them from birth and death and enabling them to attain the bliss of Nirvana (liberation), hence the name 'rescuing sentient beings'. Entering into equal contemplation, seeing no difference between enemies and relatives, treating all beings equally, is called 'being free from the perception of sentient beings'. Second, the indestructible faith that the Bodhisattva in this stage has obtained in the Three Jewels (Buddha, Dharma, Sangha), therefore, dedicating all the good deeds to sentient beings, enabling them to obtain good benefits, is called 'indestructible dedication'. Third, the Bodhisattva in this stage learns from the Buddhas of the past, present, and future, not clinging to birth and death, not departing from the Bodhi mind, practicing dedication, is called 'dedication equal to all Buddhas'. Fourth, when the Bodhisattva in this stage cultivates all roots of goodness, they dedicate these roots of goodness in such a way that the power of these roots of goodness reaches all places of the Three Jewels, all places of sentient beings in all worlds, to perform various offerings and beneficial deeds. Just as ultimate reality (Tathātā) reaches everywhere, this is called 'dedication to reaching all places'. Fifth, the Bodhisattva in this stage cultivates the roots of goodness of repentance, being free from all karmic obstacles. They rejoice in all the roots of goodness of all the Tathagatas (Buddhas) and all sentient beings. They dedicate all these roots of goodness to adorn all the pure lands of all the Buddhas. They constantly perform Buddha-deeds, skillfully using various expedient means, possessing all virtues, being free from all falsehoods, and without any attachment in their minds. Because of this dedication, they obtain inexhaustible roots of goodness.
名無盡藏功德迴向。六此位以內外財隨眾生意而惠施之。見諸苦者悲以身代堅固安住自在功德。以如是等諸善功德而回向已。令一切生得大智慧除滅大苦。名隨順一切堅固善根迴向。七此位而能增長一切善根修習究竟安住忍力。閉惡趣門永離顛倒不著諸行。一切善根皆悉迴向為一切眾生作功德藏。普覆一切拔出生死令得眾善等無差異。名等心隨順一切眾生迴向。八此位成就念智安住不動。心無所依寂然不亂。不違一切平等正法嚴剎度生。所修諸善皆順如相而為迴向。名如相迴向。九此位所攝善根離憍慢等所有縛著。得解脫心行普賢行。所習諸善不執為已及以他人。以無縛著解脫之心迴向饒益品物一切。故名無縛無著解脫心迴向。十此位菩薩離垢繒系頂。受大法師記法施化生。嚴凈世界出生智等。悉同虛空而無限量。凡有善根修于迴向悉等法界。故名法界無量回向。
問曰。此位初首而有十信。謂信進念慧定施戒護愿迴向。計心四十。何故但言三十心耶。
答曰。即十住中初住離出。以初發心而甚難故故離出也。設有聖教言四十心當知即據總別說也。理實三十。如四善根十回向中第十離出。謂法界無量回向也。已說藏向。十地云何。頌曰。
極離發焰極 現遠不善法
釋曰。謂十地中修十勝行
【現代漢語翻譯】 現代漢語譯本 名無盡藏功德迴向（將功德導向無盡的寶藏）。第六位菩薩以內外財物，隨順眾生的意願而慷慨施捨。見到受苦的眾生，以慈悲心代替他們承受痛苦，堅定安住于自在的功德之中。以這些善功德進行迴向之後，使一切眾生獲得大智慧，消除巨大的痛苦。這被稱為隨順一切堅固善根迴向。
第七位菩薩能夠增長一切善根，修習並最終安住于忍辱的力量。關閉通往惡趣的門，永遠遠離顛倒，不執著于各種行為。將一切善根全部迴向，為一切眾生積聚功德的寶藏，普遍覆蓋一切眾生，將他們從生死輪迴中拔救出來，使他們獲得同等的各種善果，沒有差別。這被稱為等心隨順一切眾生迴向。
第八位菩薩成就念力與智慧，安住不動。內心沒有依靠，寂靜而不散亂。不違背一切平等正法，莊嚴佛土，度化眾生。所修習的各種善行都順應真如實相而進行迴向。這被稱為如相迴向。
第九位菩薩所攝取的善根，遠離驕慢等一切束縛。獲得解脫之心，實踐普賢菩薩的行愿。所修習的各種善行，不執著于認為是自己的或者他人的。以沒有束縛、解脫的心迴向，饒益一切品類的事物。因此被稱為無縛無著解脫心迴向。
第十位菩薩頭頂解脫垢染的繒帶，接受大法師的授記，以佛法施予眾生，化生於凈土，莊嚴清凈世界，出生智慧等等，一切都如同虛空一樣沒有障礙。凡是修習的善根，都以迴向遍及整個法界。因此被稱為法界無量回向。
問：在這個位階的最初，有十信，即信、進、念、慧、定、施、戒、護、愿、迴向，總計四十個心。為什麼只說三十個心呢？
答：這是因為在十住中的初住被分離出來，因為最初的發心非常困難，所以被分離出來。如果有的聖教說有四十個心，應當知道那是根據總說和別說而言的。實際上是三十個。如同四善根和十回向中，第十回向被分離出來，即法界無量回向。已經說了藏向，那麼十地又是什麼呢？頌詞說：
極離發焰極，現遠不善法
解釋說：指的是在十地中修習十種殊勝的行持。
【English Translation】 English version It is named 'Endless Treasury of Merit Dedication'. Sixth-stage Bodhisattvas generously bestow both internal and external wealth according to the wishes of sentient beings. Seeing those who suffer, they compassionately take their place, firmly abiding in the merit of freedom. Having dedicated these virtuous merits, they enable all beings to attain great wisdom and eliminate great suffering. This is called 'Dedication in Accordance with All Firm Roots of Goodness'.
Seventh-stage Bodhisattvas are able to increase all roots of goodness, cultivate and ultimately abide in the power of patience. They close the gates to evil destinies, forever abandoning inversion and non-attachment to all actions. They dedicate all roots of goodness entirely, creating a treasury of merit for all sentient beings, universally covering all, rescuing them from the cycle of birth and death, and enabling them to obtain equal and undifferentiated virtues. This is called 'Dedication with Equal Mind in Accordance with All Sentient Beings'.
Eighth-stage Bodhisattvas achieve mindfulness and wisdom, abiding immovably. Their minds have no reliance, being tranquil and undisturbed. They do not violate all equal and correct Dharma, adorning Buddha-lands and liberating sentient beings. All the virtuous deeds they cultivate are dedicated in accordance with Suchness. This is called 'Dedication in Accordance with Suchness'.
Ninth-stage Bodhisattvas' accumulated roots of goodness are free from all attachments such as pride. They attain the mind of liberation and practice the vows of Samantabhadra (Universal Virtue). They do not cling to the virtuous deeds they cultivate as belonging to themselves or others. With a mind of non-attachment and liberation, they dedicate to benefit all categories of things. Therefore, it is called 'Dedication with Unbound and Unattached Liberated Mind'.
Tenth-stage Bodhisattvas have a pure silken band tied to their crowns, receive the prediction of a great Dharma master, bestow Dharma upon sentient beings, are born through transformation in pure lands, adorn and purify worlds, and give rise to wisdom, etc., all of which are like space, without obstruction. All virtuous roots cultivated are dedicated to pervade the entire Dharma Realm. Therefore, it is called 'Limitless Dedication to the Dharma Realm'.
Question: At the beginning of this stage, there are ten faiths, namely faith, progress, mindfulness, wisdom, concentration, generosity, precepts, protection, vows, and dedication, totaling forty minds. Why are only thirty minds mentioned?
Answer: This is because the initial dwelling in the Ten Dwellings is separated out, because the initial aspiration is very difficult, so it is separated out. If some sacred teachings say there are forty minds, it should be understood that this is according to the general and specific explanations. In reality, there are thirty. Just as in the Four Roots of Goodness and the Ten Dedications, the tenth dedication is separated out, namely the Limitless Dedication to the Dharma Realm. The treasury dedication has been explained, so what are the Ten Grounds? The verse says:
Extremely detached, emitting flames, extremely, manifesting far from unwholesome dharmas.
Explanation: It refers to cultivating the ten supreme practices in the Ten Grounds.
斷十重障證十真如。菩薩萬行皆十地攝。十行十障十真如等如唯識論中廣說應知。云何十地。一極喜地二離垢地三發光地四焰慧地五極難勝地六現前地七遠行地八不動地九善慧地十法雲地。釋此地名亦有二種。初總后別。初總名者與所修行為勝依持令得生長故名為地。攝大乘雲法無我智分位名為地等。后別名者一此地菩薩始入于聖證二空理。能利自他生大喜樂。是故此地名極喜地。二此地具清凈戒棄破戒非。破戒惑法染污行人名之為垢。此地能捨名離垢地。三此地由得勝定及殊妙教四種總持。以此為因能起三慧。三慧而能照法顯現名之為光。此地定等能起慧光所以此地名發光地。四此地妙慧殊勝能斷煩惱如火焚薪。是故此地名焰慧地。五此地能令俗諦有分別智而與真諦無分別智同時起。以互違法令不相違一時並生。此行勝前故名極難勝地。六此地能起勝智觀十二緣。不作染凈二差別行有此勝智生起。故名現前地。七此地唯修無相不起功用。功用之行創絕斯地。是以此地無相之行逾於二乘世間等行。故名遠行地。八此地妙無相智。不被一切有相功用及諸煩惱而能鼓擊。故名不動地。九此地得勝妙智慧善說法以利含識。故名善慧地。十此地而有勝智慧藏眾德。能斷諸障能遍法身。義同於云能蔽于空而含於水。故名法雲地。
此十地義如瑜伽唯識等中廣說應知。
問曰。有聖教中說干慧等十地。與此十地有何差別耶。
答曰。干慧等十三乘共行。今此十地唯菩薩行。是故差別。云何為十。一干慧地謂暖前位。二性地謂暖等位。三八人地謂見道十五心。四見地謂第十六心。五薄地謂斯陀含。六離欲地謂阿那含。七已辦地謂無學果。八獨覺地。九菩薩地。十如來地。
問曰。如上所說十地菩薩。誰住幾佛國誰作何等王誰修幾法門耶。
答曰。初地菩薩住百佛國作閻浮四天王。修百法門二諦平等心化一切眾生。二地住千佛國作忉利天王修千法門。三地住十萬佛國作炎天王修十萬法門。四地住百億佛國作兜率天王修百億法門。五地住千億佛國作化樂天王修千億法門。六地住十萬億佛國作他化自在天王修十萬億法門。七地住百萬億佛國作初禪王修百萬億法門。八地住百萬微塵數佛國作二禪梵王修百萬微塵數法門。九地住百萬億阿僧祇微塵數佛國作三禪大梵王修百萬億阿僧祇微塵數法門。十地菩薩住不可說不可說佛國中作第四禪大靜天王三界主。修不可說不可說法門得理盡三昧。盡三界原化一切眾生。此義如仁王般若經中廣說應知。
問曰。第五地中真俗並觀故名難勝。何故仁王經菩薩教化品。說善覺菩薩四天王。雙
【現代漢語翻譯】 此十地之義，如《瑜伽師地論》、《唯識論》等經論中廣泛闡述，應當知曉。
問：有的聖教經典中提到干慧地等十地，這與此處所說的十地有什麼區別呢？
答：干慧地等十地是聲聞、緣覺、菩薩三乘共同修行的。而現在所說的這十地，唯有菩薩才能修行，因此有所區別。這十地是哪些呢？一是干慧地，指處於暖位之前的階段。二是性地，指處於暖位等階段。三是八人地，指見道位的十五個剎那。四是見地，指第十六個剎那。五是薄地，指斯陀含（Sotapanna，一來果）。六是離欲地，指阿那含（Anagami，不來果）。七是已辦地，指阿羅漢（Arhat，無學果）。八是獨覺地（Pratyekabuddha）。九是菩薩地（Bodhisattva）。十是如來地（Tathagata）。
問：如上所說的十地菩薩，分別居住在多少佛國？擔任什麼王？修習多少法門呢？
答：初地菩薩居住在一百個佛國，擔任閻浮提（Jambudvipa）的四大天王。修習一百個法門，以二諦（Two Truths，真諦和俗諦）平等之心教化一切眾生。二地菩薩居住在一千個佛國，擔任忉利天（Trayastrimsa）的天王，修習一千個法門。三地菩薩居住在十萬個佛國，擔任炎天（Yama）的天王，修習十萬個法門。四地菩薩居住在百億個佛國，擔任兜率天（Tusita）的天王，修習百億個法門。五地菩薩居住在千億個佛國，擔任化樂天（Nirmanarati）的天王，修習千億個法門。六地菩薩居住在十萬億個佛國，擔任他化自在天（Paranirmita-vasavartin）的天王，修習十萬億個法門。七地菩薩居住在百萬億個佛國，擔任初禪天（First Dhyana Heaven）的天王，修習百萬億個法門。八地菩薩居住在百萬微塵數個佛國，擔任二禪梵天（Second Dhyana Brahma Heaven）的天王，修習百萬微塵數個法門。九地菩薩居住在百萬億阿僧祇微塵數個佛國，擔任三禪大梵天（Third Dhyana Great Brahma Heaven）的天王，修習百萬億阿僧祇微塵數個法門。十地菩薩居住在不可說不可說佛國中，擔任第四禪大靜天（Fourth Dhyana Great Serene Heaven）的天王，是三界之主。修習不可說不可說法門，證得理盡三昧（Samadhi of Exhaustion of Reason），窮盡三界之源，教化一切眾生。這些意義在《仁王般若經》（Renwang Jing）中有詳細闡述，應當知曉。
問：第五地中，菩薩同時觀照真諦和俗諦，所以稱為難勝地。為什麼《仁王經》（Renwang Jing）菩薩教化品中，說善覺菩薩（Suvikranta-mati）是四大天王呢？
【English Translation】 The meaning of these Ten Grounds is extensively explained in treatises such as the Yogacarabhumi-sastra and the Vijnaptimatrata-siddhi-sastra, and should be understood accordingly.
Question: In some sacred teachings, there are mentions of the Ten Grounds such as the Dry Insight Ground. What is the difference between those and the Ten Grounds discussed here?
Answer: The Ten Grounds such as the Dry Insight Ground are practiced by the Three Vehicles (Sravaka, Pratyekabuddha, and Bodhisattva) in common. However, these Ten Grounds are practiced only by Bodhisattvas. Therefore, there is a difference. What are these Ten Grounds? First, the Dry Insight Ground, which refers to the stage before the Warmth Stage. Second, the Nature Ground, which refers to the stage of the Warmth Stage and so on. Third, the Eighth Person Ground, which refers to the fifteen moments of the Path of Seeing. Fourth, the Seeing Ground, which refers to the sixteenth moment. Fifth, the Thin Ground, which refers to a Sotapanna (Stream-enterer). Sixth, the Detached from Desire Ground, which refers to an Anagami (Non-returner). Seventh, the Accomplished Ground, which refers to an Arhat (Worthy One). Eighth, the Pratyekabuddha (Solitary Buddha) Ground. Ninth, the Bodhisattva Ground. Tenth, the Tathagata (Thus Come One) Ground.
Question: Regarding the Bodhisattvas of the Ten Grounds mentioned above, how many Buddha-lands do they reside in, what kind of kings do they become, and how many Dharma-gates do they cultivate?
Answer: The Bodhisattva of the First Ground resides in one hundred Buddha-lands and becomes the Four Heavenly Kings of Jambudvipa. They cultivate one hundred Dharma-gates and transform all sentient beings with an equal mind towards the Two Truths (conventional and ultimate). The Bodhisattva of the Second Ground resides in one thousand Buddha-lands and becomes the King of Trayastrimsa Heaven, cultivating one thousand Dharma-gates. The Bodhisattva of the Third Ground resides in one hundred thousand Buddha-lands and becomes the King of Yama Heaven, cultivating one hundred thousand Dharma-gates. The Bodhisattva of the Fourth Ground resides in one hundred billion Buddha-lands and becomes the King of Tusita Heaven, cultivating one hundred billion Dharma-gates. The Bodhisattva of the Fifth Ground resides in one thousand billion Buddha-lands and becomes the King of Nirmanarati Heaven, cultivating one thousand billion Dharma-gates. The Bodhisattva of the Sixth Ground resides in one hundred trillion Buddha-lands and becomes the King of Paranirmita-vasavartin Heaven, cultivating one hundred trillion Dharma-gates. The Bodhisattva of the Seventh Ground resides in one million trillion Buddha-lands and becomes the King of the First Dhyana Heaven, cultivating one million trillion Dharma-gates. The Bodhisattva of the Eighth Ground resides in one million dust-mote number of Buddha-lands and becomes the Brahma King of the Second Dhyana Heaven, cultivating one million dust-mote number of Dharma-gates. The Bodhisattva of the Ninth Ground resides in one million trillion asamkhya dust-mote number of Buddha-lands and becomes the Great Brahma King of the Third Dhyana Heaven, cultivating one million trillion asamkhya dust-mote number of Dharma-gates. The Bodhisattva of the Tenth Ground resides in unspeakable unspeakable Buddha-lands and becomes the Great Serene King of the Fourth Dhyana Heaven, the Lord of the Three Realms. They cultivate unspeakable unspeakable Dharma-gates and attain the Samadhi of Exhaustion of Reason, exhausting the origin of the Three Realms and transforming all sentient beings. These meanings are extensively explained in the Renwang Jing (Sutra of Humane Kings), and should be understood accordingly.
Question: In the Fifth Ground, Bodhisattvas simultaneously observe both the conventional and ultimate truths, hence it is called the Difficult to Conquer Ground. Why does the Renwang Jing (Sutra of Humane Kings), in the chapter on Bodhisattva Teaching and Transformation, say that Suvikranta-mati Bodhisattva is the Four Heavenly Kings?
照二諦平等道。權化眾生游百國。始登一乘無相道。此文則說初地菩薩照二諦平等道。如是違文當得會釋耶。
答曰。雙照有二義。一前後雙照。二同時雙照。今約第二故名難勝。故無有失。
問曰。約位有六。一資糧位二加行位三見道位四修道位五等覺位六妙覺位。如上諸位與此六位相攝云何。
答曰。地前所有三十心中。前二十九心全第三十少分屬資糧攝。三十少分屬加行攝。于初地中有入住滿。入位屬見。住滿以上屬修道攝。金剛心中有二剎那。無間道位屬等覺位。解脫道位屬妙覺位。
問曰。六位名體其相云何。
答曰。言資糧者資益己身之糧名為資糧。欲趣菩提要資於行。此位創修入佛之因名資糧位。即此位亦名順解脫分。言解脫者所謂涅槃。離煩惱縛名為解脫。即所求果。順者不違。分者因義。即所修行不違于果。是果之因名解脫分。言加行者加功用而行趣見道故名加行。即此位亦名順抉擇分。言抉擇者體即是智。決簡于疑疑不決故。擇簡于見見不擇故。智異於彼故名抉擇。分者支分。此抉擇體即是見道。七覺支中是其一支。故名為分。順者趣向欣求之義。加行位暖等善根欣求趣向彼抉擇分。故暖等善名順抉擇。此之二位克性皆以有漏加行智為其體性。然加行位有四別位
【現代漢語翻譯】 現代漢語譯本： 問：經文說，『照二諦（Satya-dvaya，真諦和俗諦）平等道。權巧化現眾生遊歷百國。開始登上唯一佛乘無相之道。』這段經文說的是初地菩薩照見二諦平等之道。這樣說與經文有衝突，應該如何解釋呢？ 答：雙照（同時照見）有兩種含義。一是前後雙照，二是同時雙照。現在我們說的是第二種，所以稱為難勝（難以戰勝），因此沒有衝突。 問：按照修行階段劃分有六個位次：一、資糧位，二、加行位，三、見道位，四、修道位，五、等覺位，六、妙覺位。那麼，上面所說的這些位次與這六個位次是如何對應的呢？ 答：在初地之前的所有三十心中，前二十九心全部和第三十心的一部分屬於資糧位。第三十心的一部分屬於加行位。在初地中，有入地、住地、滿地三個階段。入地屬於見道位，住地和滿地以上屬於修道位。在金剛心中有兩個剎那（ksana，極短的時間單位），無間道位屬於等覺位，解脫道位屬於妙覺位。 問：這六個位次的名詞、體性和特徵是什麼呢？ 答：所謂資糧，就是資助和補益自身修行的糧食，所以稱為資糧。想要趨向菩提（bodhi，覺悟），需要資助各種修行。這個階段開始修習進入佛道的因，所以稱為資糧位。這個位次也稱為順解脫分。所謂解脫，就是指涅槃（nirvana，寂滅）。遠離煩惱的束縛稱為解脫，也就是所追求的果。順，是不違背的意思。分，是因的意思。也就是說，所修行的不違背所追求的果，是成就涅槃之果的因，所以稱為解脫分。所謂加行，就是增加功用而行，趨向見道，所以稱為加行。這個位次也稱為順抉擇分。所謂抉擇，其體性就是智慧。決，是簡別于疑惑，因為疑惑不能決斷。擇，是簡別于邪見，因為邪見不能選擇。智慧不同於疑惑和邪見，所以稱為抉擇。分，是支分。這個抉擇的體性就是見道，是七覺支（sapta bodhyangani，七種覺悟的要素）中的一個支分，所以稱為分。順，是趨向和欣求的意思。加行位的暖位等善根欣求趨向于抉擇分，所以暖位等善根稱為順抉擇。這兩個位次的體性都是以有漏的加行智作為其體性。然而，加行位有四個不同的階段。
【English Translation】 English version: Question: The text says, 'Illuminating the equal path of the two truths (Satya-dvaya, conventional and ultimate truths). Skillfully transforming sentient beings, traveling through hundreds of countries. Beginning to ascend the one vehicle, the path of no-form.' This passage speaks of a first-ground Bodhisattva illuminating the equal path of the two truths. How can this apparent contradiction with the text be explained? Answer: 'Dual illumination' (simultaneous illumination) has two meanings. One is sequential dual illumination, and the other is simultaneous dual illumination. We are referring to the second meaning, hence it is called 'difficult to overcome' (Durjaya), so there is no contradiction. Question: According to the stages of practice, there are six positions: 1. Accumulation stage (資糧位), 2. Application stage (加行位), 3. Seeing the Path stage (見道位), 4. Cultivation stage (修道位), 5. Near-Perfect Enlightenment stage (等覺位), 6. Perfect Enlightenment stage (妙覺位). How do the positions mentioned above correspond to these six positions? Answer: Among all the thirty minds before the first ground, the first twenty-nine minds entirely and a small portion of the thirtieth mind belong to the Accumulation stage. A portion of the thirtieth mind belongs to the Application stage. Within the first ground, there are the stages of entering, abiding, and fulfilling the ground. Entering the ground belongs to the Seeing the Path stage, and abiding and fulfilling the ground and beyond belong to the Cultivation stage. Within the Vajra (diamond) mind, there are two kshanas (剎那, extremely short unit of time). The uninterrupted path (無間道) belongs to the Near-Perfect Enlightenment stage, and the liberation path (解脫道) belongs to the Perfect Enlightenment stage. Question: What are the names, essence, and characteristics of these six positions? Answer: 'Accumulation' (資糧) refers to the provisions that aid and nourish one's own practice, hence it is called 'Accumulation'. To approach Bodhi (菩提, enlightenment), one needs to accumulate various practices. This stage begins the cultivation of the cause for entering the Buddha's path, so it is called the Accumulation stage. This position is also called 'part conforming to liberation' (順解脫分). 'Liberation' (解脫) refers to Nirvana (涅槃, cessation). Being free from the bonds of afflictions is called liberation, which is the desired result. 'Conforming' (順) means not contradicting. 'Part' (分) means cause. That is, the practice does not contradict the desired result, and it is the cause for achieving the result of Nirvana, so it is called 'part conforming to liberation'. 'Application' (加行) means increasing effort and practice, approaching the Seeing the Path stage, hence it is called 'Application'. This position is also called 'part conforming to ascertainment' (順抉擇分). 'Ascertainment' (抉擇) is essentially wisdom. 'Ascertainment' (決) distinguishes from doubt, because doubt cannot be resolved. 'Selection' (擇) distinguishes from wrong views, because wrong views cannot select. Wisdom is different from doubt and wrong views, so it is called 'ascertainment'. 'Part' (分) means branch. The essence of this ascertainment is the Seeing the Path stage, and it is one of the seven factors of enlightenment (sapta bodhyangani, 七覺支), so it is called 'part'. 'Conforming' (順) means approaching and aspiring. The warmth and other wholesome roots of the Application stage aspire to approach the ascertainment part, so the warmth and other wholesome roots are called 'part conforming to ascertainment'. The essence of these two positions is the defiled wisdom of application. However, the Application stage has four different stages.
。一暖二頂三忍四世第一法。言暖者此位菩薩初得見道火之前相故名為暖。見道體即能斷煩惱。如火燒薪故喻於火。暖位菩薩未得火體而得火相故名暖也。頂者此位菩薩依尋思智觀所取空。此位功極故名為頂。頂者極義。如山之頂上之極也。忍者印可達悟之義。此位菩薩知妄執識及心外境其體皆空故名為忍。世第一法者此位菩薩所得智等。一切世間所有法中無先此者名世第一。言見道者亦名通達位。菩薩無漏之智了證真如故名通達。初照理故亦名見道。道游履義。行人游履趣于極果。或通運義通執行人至於極果故名為道。然此見道有其二種。一真見道體離虛妄親能證理實能斷障故名為真。又真者是理。見者是智。證真之智名真見道。二相見道相者類似之義。真見道后而起於此。行解安模仿像真見所有功能。不能證理及斷于障類似於真故名相見。言修道位者具云修習。此位菩薩而更進修無分別智斷所餘障故名修習。即極喜等十地名修習位。前真相二道克性出體根本后得無漏二智為其體性。后修習位皆以有為無為諸功德法以為自體。言等覺位者等者相似義。此位所作皆似佛果故名等覺。覺者佛果勝智也。言妙覺者妙者最勝之義。二乘所得菩提涅槃非最勝妙。唯佛獨能所作皆辦功德最勝故名妙覺。前等覺位以菩薩勝智為體。
【現代漢語翻譯】 現代漢語譯本：一暖、二頂、三忍、四世第一法。所謂『暖』，是指此位菩薩初次獲得見道之火的前兆，所以稱為『暖』。見道之體就能斷除煩惱，如同火燒柴薪，所以用火來比喻。暖位的菩薩尚未得到火的本體，而是得到了火的徵兆，所以稱為『暖』。 所謂『頂』，是指此位菩薩依靠尋思智來觀察所取的空性。此位功行達到極致，所以稱為『頂』。『頂』是極致的意思，如同山頂是山的最高處。 所謂『忍』，是指印可通達領悟的意義。此位菩薩了知虛妄執著的識以及心外的境界，其本體皆是空性，所以稱為『忍』。 所謂『世第一法』，是指此位菩薩所獲得的智慧等等，在一切世間所有法中沒有先於此者的，稱為世第一。 所謂『見道』，也稱為『通達位』。菩薩無漏的智慧了證真如，所以稱為『通達』。初次照見真理，所以也稱為『見道』。『道』有遊歷的意義，修行人遊歷趨向于極果。或者有通運的意義，通執行人到達極果，所以稱為『道』。然而這見道有兩種：一是真見道，本體遠離虛妄，親身能夠證悟真理，確實能夠斷除障礙，所以稱為『真』。而且『真』就是真理，『見』就是智慧，證悟真理的智慧名為真見道。二是相見道，『相』是類似的意思。在真見道之後產生，行解安立模模擬見道的所有功能，不能證悟真理以及斷除障礙，類似於真見道，所以稱為相見道。 所謂『修道位』，完整地說應是『修習』。此位菩薩更加精進地修習無分別智，斷除剩餘的障礙，所以稱為『修習』。即極喜等十地名為修習位。前相見道和真見道，以克性出體根本后得無漏二智作為其體性。后修習位都以有為無為的各種功德法作為自體。 所謂『等覺位』，『等』是相似的意思。此位所作所為都類似於佛果，所以稱為『等覺』。『覺』是佛果的殊勝智慧。 所謂『妙覺』，『妙』是最殊勝的意思。二乘所得的菩提涅槃並非最殊勝，只有佛才能所作皆辦，功德最殊勝，所以稱為『妙覺』。前等覺位以菩薩的殊勝智慧為體。
【English Translation】 English version: One, Warmth; two, Peak; three, Forbearance; four, World's First Dharma. 『Warmth』 refers to the initial stage where a Bodhisattva experiences a precursor to the fire of insight (見道, Jian Dao - seeing the path). This is called 『Warmth』 because it precedes the actual realization. The essence of seeing the path enables the cutting off of afflictions, likened to fire burning firewood, hence the metaphor of fire. A Bodhisattva in the 『Warmth』 stage has not yet attained the essence of the fire but has perceived its signs, thus it is named 『Warmth』. 『Peak』 refers to the stage where a Bodhisattva relies on reflective wisdom (尋思智, Xun Si Zhi - wisdom of reflection) to contemplate emptiness (空, Kong - emptiness) as its object. This stage is called 『Peak』 because the merit of this stage reaches its culmination. 『Peak』 signifies the ultimate, like the summit of a mountain. 『Forbearance』 signifies the acceptance and understanding of enlightenment. A Bodhisattva in this stage understands that the nature of deluded clinging consciousness and external phenomena are all empty, hence it is called 『Forbearance』. 『World's First Dharma』 refers to the wisdom and other qualities attained by a Bodhisattva in this stage. Among all the Dharmas in the world, none precedes this, hence it is called the World's First. 『Seeing the Path』 is also known as the 『Penetration Stage』 (通達位, Tong Da Wei - stage of penetration). The undefiled wisdom of the Bodhisattva directly realizes Suchness (真如, Zhen Ru - Suchness), hence it is called 『Penetration』. It is also called 『Seeing the Path』 because it initially illuminates the truth. 『Path』 implies traversing, as practitioners traverse towards the ultimate fruit. Or it implies conveyance, as it conveys practitioners to the ultimate fruit, hence it is called 『Path』. However, there are two types of 『Seeing the Path』: first, True Seeing the Path, whose essence is free from delusion, directly able to realize the truth, and truly able to cut off obstacles, hence it is called 『True』. Moreover, 『True』 is the truth, and 『Seeing』 is wisdom. The wisdom that realizes the truth is called True Seeing the Path. Second, the Semblance of Seeing the Path, where 『Semblance』 means similar. It arises after True Seeing the Path. The conduct and understanding are established by imitating all the functions of True Seeing the Path, but it cannot realize the truth or cut off obstacles, resembling True Seeing the Path, hence it is called the Semblance of Seeing the Path. The 『Stage of Cultivation』 is fully expressed as 『Cultivation and Practice』 (修習, Xiu Xi - cultivation and practice). A Bodhisattva in this stage further cultivates non-discriminating wisdom (無分別智, Wu Fen Bie Zhi - non-discriminating wisdom) and cuts off the remaining obstacles, hence it is called 『Cultivation and Practice』. That is, the ten grounds (十地, Shi Di - ten grounds) such as Joyful Ground are called the Stage of Cultivation and Practice. The preceding Semblance of the Path and True Seeing the Path take the two undefiled wisdoms of the inherent nature of the entity, fundamental and subsequent wisdom, as their essence. The subsequent Stage of Cultivation and Practice all take the various meritorious Dharmas of conditioned and unconditioned as their own entity. The 『Stage of Equal Enlightenment』 (等覺位, Deng Jue Wei - stage of equal enlightenment), where 『Equal』 means similar. What is done in this stage is similar to the fruit of Buddhahood, hence it is called 『Equal Enlightenment』. 『Enlightenment』 is the supreme wisdom of the fruit of Buddhahood. 『Wonderful Enlightenment』 (妙覺, Miao Jue - wonderful enlightenment), where 『Wonderful』 means most supreme. The Bodhi and Nirvana attained by the two vehicles (二乘, Er Cheng - two vehicles) are not the most supreme. Only the Buddha can accomplish all that needs to be done, and the merit is most supreme, hence it is called 『Wonderful Enlightenment』. The preceding Stage of Equal Enlightenment takes the Bodhisattva's supreme wisdom as its essence.
后妙覺位以佛果四智為體。舉能取所故且論智。理實涅槃亦是二位之體也。如是已說十地差別。十定通忍其相云何。頌曰。
普妙次清知 智了眾法無 他天宿知成 住善出一一 音順無如如 如如如如如
釋曰。頌中上半頌十定法。次半如次頌十通法。後半如次頌十忍法。此定等法十地勝進。故十地後方說十定。即六位中第五位也。言六位者一十住位二十行位三十向位四十地位五無垢地六妙覺地。此義如本業經等廣說應知。云何十定。一普光大三昧二妙光大三昧三次第遍往諸佛國土大三昧四清凈深心行大三昧五知過去莊嚴藏大三昧六智光明藏大三昧七了知一切世界佛莊嚴大三昧八眾生差別身大三昧九法界自在大三昧十無礙輪大三昧。云何十通。一他心智通二天眼智通三宿住隨念智通四知未來際劫智通五成就無礙清凈天耳六住無體性神智通七善分別一切眾生言音智通八出生無量阿僧祇色身莊嚴智通九一切法智通十一切法滅盡三昧智通。云何十忍。一音聲忍二順忍三無生法忍四如幻忍五如焰忍六如夢忍七如響忍八如影忍九如化忍十如空忍。此三法中初云定者。梵云三昧此云等持。離於沉掉專注一境持心不散。是定住義故以等持而名為定。次云通者亦名神通。妙用難測曰神。自在無礙名通。同名智者
【現代漢語翻譯】 現代漢語譯本： 后妙覺位以佛果四智為體。這裡舉出能取和所取，所以只討論智。實際上，涅槃也是這兩個位的本體。像這樣已經說了十地的差別。十定、十通、十忍的相狀是怎樣的呢？頌文說：
『普妙次清知，智了眾法無，他天宿知成，住善出一一，音順無如如，如如如如如。』
解釋說：頌文的上半部分頌揚了十定之法，中間部分依次頌揚了十通之法，後半部分依次頌揚了十忍之法。這些定、通、忍之法是十地不斷勝進的結果，所以十地之後才說十定，也就是六位中的第五位。所說的六位是：一、十住位；二、十行位；三、十向位；四、十地位；五、無垢地；六、妙覺地。這些意義如《本業經》等經典中廣泛解說，應當瞭解。
什麼是十定？一、普光大三昧（Puguang da sanmei）；二、妙光大三昧（Miaoguang da sanmei）；三、次第遍往諸佛國土大三昧（Cidi bian wang zhu fo guotu da sanmei）；四、清凈深心行大三昧（Qingjing shenxin xing da sanmei）；五、知過去莊嚴藏大三昧（Zhi guoqu zhuangyan zang da sanmei）；六、智光明藏大三昧（Zhi guangming zang da sanmei）；七、了知一切世界佛莊嚴大三昧（Liao zhi yiqie shijie fo zhuangyan da sanmei）；八、眾生差別身大三昧（Zhongsheng chabie shen da sanmei）；九、法界自在大三昧（Fajie zizai da sanmei）；十、無礙輪大三昧（Wuai lun da sanmei）。
什麼是十通？一、他心智通（Taxin zhitong）；二、天眼智通（Tianyan zhitong）；三、宿住隨念智通（Su zhu suinian zhitong）；四、知未來際劫智通（Zhi weilai ji jie zhitong）；五、成就無礙清凈天耳（Chengjiu wuai qingjing tianer）；六、住無體性神智通（Zhu wutixing shen zhitong）；七、善分別一切眾生言音智通（Shan fenbie yiqie zhongsheng yanyin zhitong）；八、出生無量阿僧祇色身莊嚴智通（Chusheng wuliang asengqi seshen zhuangyan zhitong）；九、一切法智通（Yiqie fa zhitong）；十、一切法滅盡三昧智通（Yiqie fa miejin sanmei zhitong）。
什麼是十忍？一、音聲忍（Yinsheng ren）；二、順忍（Shun ren）；三、無生法忍（Wusheng fa ren）；四、如幻忍（Ru huan ren）；五、如焰忍（Ru yan ren）；六、如夢忍（Ru meng ren）；七、如響忍（Ru xiang ren）；八、如影忍（Ru ying ren）；九、如化忍（Ru hua ren）；十、如空忍（Ru kong ren）。
這三種法中，首先說『定』，梵語是『三昧』(Sanmei)，這裡翻譯為『等持』。遠離昏沉和掉舉，專注在一個境界，保持心不散亂。這是定的住止之義，所以用『等持』來稱呼『定』。其次說『通』，也叫『神通』。妙用難以測度叫做『神』，自在無礙叫做『通』。都叫做『智』。
【English Translation】 English version: The post-Myokaku (后妙覺) position takes the Four Wisdoms of the Buddha-fruit as its substance. Here, we discuss wisdom by mentioning the grasper and the grasped. In reality, Nirvana is also the substance of these two positions. Thus, the differences of the Ten Grounds have been explained. What are the characteristics of the Ten Samadhis, Ten Superknowledges, and Ten Acceptances?
The verse says:
'Universal, Wonderful, Sequential, Pure, Knowing, Wisdom understands that all dharmas are without, Other, Heavenly, Past Knowing accomplished, Abiding in goodness, emerging one by one, Sound, compliant, without suchness, Suchness, suchness, suchness, suchness, suchness.'
The explanation says: The first half of the verse praises the Ten Samadhis. The middle part sequentially praises the Ten Superknowledges. The last half sequentially praises the Ten Acceptances. These dharmas of Samadhi, etc., are the result of the continuous advancement of the Ten Grounds. Therefore, the Ten Samadhis are discussed after the Ten Grounds, which is the fifth of the Six Positions. The Six Positions are: 1. The Ten Abodes; 2. The Ten Practices; 3. The Ten Dedications; 4. The Ten Grounds; 5. The Immaculate Ground; 6. The Wonderful Enlightenment Ground. These meanings are extensively explained in scriptures such as the Brahma Net Sutra and should be understood.
What are the Ten Samadhis? 1. Universal Light Great Samadhi (Puguang da sanmei); 2. Wonderful Light Great Samadhi (Miaoguang da sanmei); 3. Great Samadhi of Sequentially Visiting All Buddha Lands (Cidi bian wang zhu fo guotu da sanmei); 4. Great Samadhi of Pure Profound Mind Practice (Qingjing shenxin xing da sanmei); 5. Great Samadhi of Knowing the Past Adornment Treasury (Zhi guoqu zhuangyan zang da sanmei); 6. Great Samadhi of Wisdom Light Treasury (Zhi guangming zang da sanmei); 7. Great Samadhi of Understanding the Buddha Adornment of All Worlds (Liao zhi yiqie shijie fo zhuangyan da sanmei); 8. Great Samadhi of the Different Bodies of Sentient Beings (Zhongsheng chabie shen da sanmei); 9. Great Samadhi of Freedom in the Dharma Realm (Fajie zizai da sanmei); 10. Unobstructed Wheel Great Samadhi (Wuai lun da sanmei).
What are the Ten Superknowledges? 1. Superknowledge of Knowing the Minds of Others (Taxin zhitong); 2. Superknowledge of the Heavenly Eye (Tianyan zhitong); 3. Superknowledge of Recollecting Past Lives (Su zhu suinian zhitong); 4. Superknowledge of Knowing Future Eons (Zhi weilai ji jie zhitong); 5. Accomplishment of Unobstructed Pure Heavenly Ear (Chengjiu wuai qingjing tianer); 6. Superknowledge of Abiding in the Non-substantial Divine Power (Zhu wutixing shen zhitong); 7. Superknowledge of Skillfully Discriminating the Languages of All Sentient Beings (Shan fenbie yiqie zhongsheng yanyin zhitong); 8. Superknowledge of Manifesting Countless Asamkhya Adorned Bodies (Chusheng wuliang asengqi seshen zhuangyan zhitong); 9. Superknowledge of All Dharmas (Yiqie fa zhitong); 10. Superknowledge of the Samadhi of the Extinction of All Dharmas (Yiqie fa miejin sanmei zhitong).
What are the Ten Acceptances? 1. Acceptance of Sound (Yinsheng ren); 2. Compliant Acceptance (Shun ren); 3. Acceptance of the Non-arising of Dharmas (Wusheng fa ren); 4. Acceptance Like Illusion (Ru huan ren); 5. Acceptance Like Flame (Ru yan ren); 6. Acceptance Like Dream (Ru meng ren); 7. Acceptance Like Echo (Ru xiang ren); 8. Acceptance Like Shadow (Ru ying ren); 9. Acceptance Like Transformation (Ru hua ren); 10. Acceptance Like Emptiness (Ru kong ren).
Among these three dharmas, first is 'Samadhi', which in Sanskrit is 'Samadhi' (Sanmei), and here is translated as 'Equanimity'. It is to be away from dullness and agitation, focusing on one state, keeping the mind from scattering. This is the meaning of abiding in Samadhi, so it is called 'Equanimity'. Next is 'Superknowledge', also called 'Divine Power'. The wonderful function is difficult to fathom is called 'Divine', and being free and unobstructed is called 'Power'. Both are called 'Wisdom'.
緣境無壅名通。通是智用故云智通。后云忍者于所聞法忍解印可納受。體即是智。如是諸義如經廣說。恐繁不具。如上法門普機所入。以何為門能入彼法。此能入門略有十種。頌曰。
同因秘微十 諸一諸隨托
釋曰。此半頌頌法門能入。七處九會所說諸法皆以十門為彼能入。故法門後方說十門。何等為十。一同時具足相應門。二因陀羅網境界門。三秘密隱顯俱成門。四微細相容安立門。五十世隔法異成門。六諸藏純雜具德門。七一多相容不同門。八諸法相即自在門。九隨心迴轉善成門。十託事顯法生解門。釋此十門略有二門。一立義門二解釋門。初立義門者略立十義門以顯無盡。何者為十。一教義即攝一乘三乘乃至五乘等一切教義余可準之。二理事即攝一切理事。三解行即攝一切解行。四因果即攝一切因果。五人法即攝一切人法。六分齊境位即攝一切分齊境位。七師弟法智即攝一切師弟法智。八主伴依正即攝一切主伴依正。九隨生根欲示現即攝一切隨生根欲示現。十逆順體用自在業等即攝一切逆順體用自在業等。此等十門為首皆各總攝一切法成無盡也。又有十義。一色二心三時四處五身六方七教八義九行十位。色者謂外器世間能造所造。下至微塵上至廣剎及中一切所有事物。心者謂佛菩薩及諸眾生所有
【現代漢語翻譯】 現代漢語譯本 緣境無壅名為通達（通：沒有阻礙地理解各種境界，名為通達）。通達是智慧的運用，所以說是智通（智：智慧，通：通達）。後面說『忍者』（忍者：能夠安忍的人）對於所聽聞的佛法，能夠忍可、理解、印證、接受。其本體就是智慧。這些意義在經文中都有詳細的說明，因為內容繁多，這裡就不一一列舉了。像上面的法門，是普遍適用於各種根器的眾生。用什麼作為門徑才能進入這些法門呢？能進入這些法門的途徑大概有十種。頌文說： 『同因秘微十，諸一諸隨托』 解釋：這半首頌文概括了進入法門的途徑。佛在七處九會所說的各種佛法，都可以通過這十種門徑進入。因此，在講完法門之後，才說這十種門徑。這十種門徑是什麼呢？一是同時具足相應門，二是因陀羅網境界門（因陀羅網：帝釋天的宮殿上的珠網，比喻法界重重無盡），三是秘密隱顯俱成門，四是微細相容安立門，五是十世隔法異成門，六是諸藏純雜具德門，七是一多相容不同門，八是諸法相即自在門，九是隨心迴轉善成門，十是託事顯法生解門。 解釋這十種門徑，大概可以分為兩個方面：一是建立定義，二是具體解釋。首先是建立定義，大概建立十種定義，來顯示佛法的無盡。這十種定義是什麼呢？一是教義，即概括了一乘、三乘乃至五乘等一切教義，其他的可以依此類推。二是理事，即概括了一切事和理。三是解行，即概括了一切理解和修行。四是因果，即概括了一切因和果。五是人法，即概括了一切人和法。六是分齊境位，即概括了一切分齊境位。七是師弟法智，即概括了一切師長、弟子、佛法、智慧。八是主伴依正，即概括了一切主要、輔助、所依、能依。九是隨生根欲示現，即概括了一切隨眾生根器和慾望而進行的示現。十是逆順體用自在業等，即概括了一切順逆、體用、自在業等。這十種門徑作為綱領，各自總攝一切法，成就無盡的意義。 還有十種意義：一是色，二是心，三是時，四是處，五是身，六是方，七是教，八是義，九是行，十是位。色，指的是外在的器世間（器世間：眾生所居住的環境），包括能造作的和被造作的，下至微小的塵埃，上至廣大的佛剎（佛剎：佛所居住的國土），以及其中一切所有的事物。心，指的是佛、菩薩以及所有眾生的心。
【English Translation】 English version 'Yuan Jing Wu Yong Ming Tong' (通: Tong means unobstructed understanding of various realms). 'Tong' is the application of wisdom, hence it is called 'Zhi Tong' (智: Zhi means wisdom, 通: Tong means unobstructed understanding). It is later said that 'Ren Zhe' (忍者: Ren Zhe means one who can endure) can patiently, understand, confirm, and accept the Dharma they hear. Its essence is wisdom. These meanings are explained in detail in the scriptures, but due to the extensive content, they will not be listed one by one here. The above Dharma gate is universally applicable to beings of various capacities. What serves as the gateway to enter these Dharma gates? There are approximately ten ways to enter these Dharma gates. The verse says: 'Tong Yin Mi Wei Shi, Zhu Yi Zhu Sui Tuo' Explanation: This half verse summarizes the ways to enter the Dharma gate. The various Dharmas spoken by the Buddha in the Seven Locations and Nine Assemblies can all be entered through these ten gateways. Therefore, after explaining the Dharma gate, these ten gateways are discussed. What are these ten gateways? First, the Simultaneous Completeness and Correspondence Gate; second, the Indra's Net Realm Gate (因陀羅網: Indra's Net, the jeweled net in Indra's palace, a metaphor for the infinite layers of the Dharma realm); third, the Secret Hidden and Manifest Co-accomplishment Gate; fourth, the Subtle Interpenetration and Establishment Gate; fifth, the Ten Lifetimes Separated Dharma Different Accomplishment Gate; sixth, the Pure and Mixed Merits of All Treasures Gate; seventh, the One and Many Interpenetration and Difference Gate; eighth, the All Dharmas Inter-are and Self-existent Gate; ninth, the Following Mind Transformation and Good Accomplishment Gate; tenth, the Relying on Events to Reveal Dharma and Generate Understanding Gate. Explaining these ten gateways can be roughly divided into two aspects: first, establishing definitions; second, providing specific explanations. First, establishing definitions, roughly establishing ten definitions to reveal the endlessness of the Dharma. What are these ten definitions? First, the teachings, which encompass all teachings such as the One Vehicle, Three Vehicles, and even Five Vehicles, and others can be inferred by analogy. Second, principle and phenomena, which encompass all principle and phenomena. Third, understanding and practice, which encompass all understanding and practice. Fourth, cause and effect, which encompass all causes and effects. Fifth, beings and Dharma, which encompass all beings and Dharma. Sixth, boundaries and realms, which encompass all boundaries and realms. Seventh, teacher, disciple, Dharma, and wisdom, which encompass all teachers, disciples, Dharma, and wisdom. Eighth, principal, auxiliary, reliance, and support, which encompass all principal, auxiliary, reliance, and support. Ninth, manifestation according to the roots and desires of beings, which encompasses all manifestations according to the capacities and desires of beings. Tenth, adverse and favorable, essence and function, self-existent karma, etc., which encompass all adverse and favorable, essence and function, self-existent karma, etc. These ten gateways serve as the outline, each comprehensively encompassing all Dharmas, achieving endless meaning. There are also ten meanings: first, form; second, mind; third, time; fourth, place; fifth, body; sixth, direction; seventh, teaching; eighth, meaning; ninth, practice; tenth, position. Form refers to the external world of vessels (器世間: the environment in which beings live), including what is created and what is created, from tiny dust to vast Buddha lands (佛剎: the land where the Buddha resides), and all things within them. Mind refers to the minds of Buddhas, Bodhisattvas, and all beings.
染凈心及心法。時者謂迦羅時三摩耶時。大劫小劫九世十世下至一剎那等。處者謂十方世界依色所顯大小份量。上至廣剎下至一塵毛端等處。身者謂佛身菩薩身二乘人身乃至一切眾生身。下至一毛孔上至全身。方者東方南方乃至上方。上至盡十方虛空界下至一毛端量處。教者謂能詮名句字聲及通一切。下至一名一句一聲一光香等上至種種無量差別名句字等。義者謂教之所詮一切法門。下至一義上至一切。行者謂諸菩薩所有修行無邊行海。下至一行上至無盡。位者謂三賢十地等。上至滿位下至十住初心等。此上二種十義文異義同。后解釋門者亦以十門釋前十義以顯無盡。
問曰。所以得知十數顯無盡者。
答曰。依華嚴經中立十數為則以顯無盡義。初同時具足相應門者。此上十義同時相應成一緣起無有前後始終等別。具足一切自在逆順參而不雜成緣起際。海印定中炳然同時顯現成矣。此經第七卷普賢三昧品云。能令一切國土微塵悉能容受無邊法界等。釋曰此一普賢身遍十方一切世界塵內無邊佛會中。一一毛孔現法界中所有諸法莫不皆令同時具足。此且約業用門說也。又第八卷華藏品云。華藏世界所有塵一一塵中見法界(云云)。釋曰此約德相門說也。二因陀羅網境界門者。此但從喻異前耳。此上諸義體相自
【現代漢語翻譯】 現代漢語譯本 染凈心及心法：染凈心指的是被污染的心和清凈的心，以及與心相關的各種心理現象和法則。時者：時間，指的是迦羅時（Kāla，時間），三摩耶時（Samaya，約定時間），大劫、小劫等時間單位，從九世、十世，下至一剎那等等。處者：處所，指的是十方世界，依賴於色法所顯現的大小份量，上至廣闊的剎土，下至一微塵、毛端等處。身者：身體，指的是佛身、菩薩身、二乘人身，乃至一切眾生的身體，下至一毛孔，上至全身。方者：方位，指的是東方、南方乃至上方，上至窮盡十方虛空界，下至一毛端大小的地方。教者：教法，指的是能夠詮釋的名句、字聲以及一切通用的語言文字，下至一個名稱、一句話、一聲響、一道光、一絲香氣等等，上至種種無量差別的名句字等。義者：意義，指的是教法所詮釋的一切法門，下至一個意義，上至一切意義。行者：修行，指的是諸菩薩所有修行的無邊行海，下至一個行為，上至無盡的行為。位者：位階，指的是三賢、十地等等，上至圓滿的位階，下至十住的初心等等。以上兩種十義，文字不同，意義相同。後面的解釋部分，也用十門來解釋前面的十義，以顯示其無盡的含義。 問：如何得知用十個數來顯示無盡的含義？ 答：依據《華嚴經》中設立十個數作為法則，來顯示無盡的意義。初、同時具足相應門：以上這十種意義同時相應，成為一個緣起，沒有前後始終等區別。具足一切自在，逆順交參而不混雜，成就緣起之邊際。在海印三昧中，明明白白地同時顯現出來。此經第七卷《普賢三昧品》說：『能令一切國土微塵，悉能容受無邊法界等。』解釋說：這一個普賢身，遍佈十方一切世界微塵之內，無邊佛會之中，每一個毛孔顯現法界中所有諸法，沒有不令其同時具足的。這只是從業用方面來說。又第八卷《華藏品》說：『華藏世界所有塵，一一塵中見法界（云云）。』解釋說：這是從德相方面來說。二、因陀羅網境界門：這只是從比喻上不同於前面。以上各種意義的體相自然
【English Translation】 English version Defiled and pure mind and mental dharmas: 'Defiled and pure mind' refers to the polluted mind and the pure mind, as well as various psychological phenomena and laws related to the mind. 'Time' refers to Kāla (time), Samaya (agreed time), kalpas (aeons), small kalpas, from nine or ten lifetimes, down to a kshana (instant). 'Place' refers to the ten directions of the world, depending on the size and quantity manifested by form, up to vast Buddha-lands, down to a dust mote or the tip of a hair. 'Body' refers to the body of a Buddha, the body of a Bodhisattva, the body of a Pratyekabuddha or Arhat, and even the bodies of all sentient beings, down to a pore, up to the entire body. 'Direction' refers to the east, south, and even the upper direction, up to the exhaustion of the ten directions of empty space, down to the size of a hair's breadth. 'Teaching' refers to the names, phrases, words, sounds, and all universally used languages that can explain the Dharma, down to a name, a phrase, a sound, a light, a fragrance, etc., up to various immeasurable and differentiated names, phrases, words, etc. 'Meaning' refers to all the Dharma-gates explained by the teachings, down to one meaning, up to all meanings. 'Practice' refers to the boundless ocean of practices of all Bodhisattvas, down to one action, up to endless actions. 'Position' refers to the Three Worthies, the Ten Grounds, etc., up to the complete position, down to the initial mind of the Ten Dwellings. The above two types of ten meanings differ in wording but are the same in meaning. The following explanation section also uses ten doors to explain the previous ten meanings to show their inexhaustible meaning. Question: How do we know that using ten numbers shows the meaning of inexhaustibility? Answer: According to the Avatamsaka Sutra, establishing ten numbers as a rule shows the meaning of inexhaustibility. First, the Door of Simultaneous Perfection and Correspondence: The above ten meanings correspond simultaneously, becoming a single arising, without any distinction of before and after, beginning and end. Fully possessing all freedom, intermingling in reverse and forward order without confusion, accomplishing the boundary of arising. In the Samadhi of the Ocean Seal, it manifests clearly and simultaneously. The seventh volume of this sutra, 'Chapter on the Samadhi of Universal Virtue,' says: 'It can enable all lands and dust motes to fully contain the boundless Dharma Realm, etc.' The explanation says: This one body of Universal Virtue pervades the dust motes of all worlds in the ten directions, within the boundless Buddha assemblies, every pore manifests all the dharmas in the Dharma Realm, without failing to make them simultaneously complete. This is only from the aspect of karmic function. Also, the eighth volume, 'Chapter on the Flower Treasury,' says: 'All the dust motes in the Flower Treasury World, in each dust mote, one sees the Dharma Realm (etc.).' The explanation says: This is from the aspect of virtuous characteristics. Second, the Door of the Realm of Indra's Net: This only differs from the previous one in terms of metaphor. The substance and characteristics of the above various meanings are natural
在隱映互現重重無盡。此經第七卷普賢三昧品云。佛身所現一切國土及此國土所有微塵一一塵中有世界海塵數佛剎。一一剎中有世界海塵數諸佛。一一佛前有世界海塵數普賢入此三昧(云云)。釋曰此且約業用門說也。三秘密隱顯俱成門者。此上諸義隱覆顯了俱時成就也。此經第十九卷夜摩宮中偈贊品云。十方一切處皆謂佛在此。或見在人間或見在天宮(云云)。釋曰此約德相門說也。如佛身隱顯既爾當知。言音依果所有及一切法門教義行位等亦然。諸大菩薩成就如是法界體事德相者並準可知。四微細相容安立門者。此上諸義於一念中具足始終同時前後逆順等一切法門。於一念中炳然同時齊頭顯現無不明瞭。猶如束箭齊頭顯現耳。此經第三十一卷十回向品云。此菩薩於一念中現一切眾生各不可說不可說念劫心等。又第六十八卷入法界品云。一一毛孔內各現無數身。一一毛孔內示現無量剎等(云云)。釋曰此亦約業用門說也。五十世隔法異成門者。此上諸義遍十世中同時別異具足顯現。以時與法不相離故。言十世者過去未來現在三世各有過未及現在即為九世。然此九世迭相即入故成一念。總別合成十世也。此十世具足別異同時顯現成緣起故得即入也。此經第五十三卷離世間品云。佛子菩薩摩訶薩有十種說三世。何等為十
【現代漢語翻譯】 現代漢語譯本 在隱映互現、重重無盡之中。此經第七卷《普賢三昧品》說：『佛身所顯現的一切國土，以及此國土所有的微塵，每一粒微塵中都有世界海微塵數那麼多的佛剎（佛的國土）。每一個佛剎中都有世界海微塵數那麼多的諸佛。每一尊佛前都有世界海微塵數那麼多的普賢菩薩進入此三昧（禪定狀態）。』解釋說，這只是從業用門（佛的作為和功用方面）來說的。 三、秘密隱顯俱成門：以上所有的意義，隱覆和顯現同時成就。此經第十九卷《夜摩宮中偈贊品》說：『十方一切處都認為佛在此處。或者看見佛在人間，或者看見佛在天宮。』解釋說，這是從德相門（佛的德行和相貌方面）來說的。如同佛身的隱顯是這樣，應當知道，言語聲音、所依之果、所有一切法門、教義、行持、位次等等也是這樣。諸大菩薩成就這樣的法界體、事、德、相，都可以參照這個道理來理解。 四、微細相容安立門：以上所有的意義，在一念之中具足始終、同時、前後、逆順等一切法門。在一念之中，明明白白地同時齊頭顯現，沒有不清楚的。猶如把箭捆在一起，箭頭的顯現一樣。此經第三十一卷《十回向品》說：『此菩薩在一念中顯現一切眾生各自不可說不可說的念劫心等等。』又第六十八卷《入法界品》說：『每一個毛孔內都顯現無數的身。每一個毛孔內都示現無量的剎土等等。』解釋說，這也是從業用門來說的。 五、十世隔法異成門：以上所有的意義，遍於十世之中，同時、別異地具足顯現。因為時間與法不相分離。所說的十世，是過去、未來、現在三世，每一世又各有過去、未來和現在，即為九世。然而這九世互相即入，所以成為一念。總和別合起來成為十世。這十世具足別異，同時顯現，成就緣起，所以能夠即入。此經第五十三卷《離世間品》說：『佛子，菩薩摩訶薩有十種說三世。什麼是十種？』
【English Translation】 English version In the hidden and reflected mutual manifestation, layer upon layer, endlessly. The seventh volume of this sutra, 'Chapter on Samadhi of Universal Virtue,' states: 'All the lands manifested by the Buddha's body, and all the fine dust in this land, each dust contains as many Buddha-lands as there are dust particles in the ocean of worlds. In each Buddha-land, there are as many Buddhas as there are dust particles in the ocean of worlds. Before each Buddha, there are as many Universal Virtues entering this samadhi (state of meditation) as there are dust particles in the ocean of worlds.' The explanation says that this is speaking from the perspective of karmic function (the actions and functions of the Buddha). Three, the Gate of Simultaneous Completion of Secret, Hidden, and Manifest: All the meanings above, concealment and manifestation, are accomplished simultaneously. The nineteenth volume of this sutra, 'Verses of Praise in the Yama Palace,' states: 'Everywhere in the ten directions, it is thought that the Buddha is here. Sometimes he is seen in the human realm, sometimes he is seen in the heavenly palace.' The explanation says that this is speaking from the perspective of virtuous characteristics (the virtues and appearances of the Buddha). Just as the Buddha's body is hidden and manifest in this way, it should be known that speech and sound, the fruit upon which one relies, all Dharma-gates, teachings, practices, positions, and so on, are also like this. Great Bodhisattvas who accomplish such a Dharma-realm body, substance, virtue, and characteristics can all be understood by referring to this principle. Four, the Gate of Subtle Mutual Containment and Establishment: All the meanings above, in one thought, fully possess beginning and end, simultaneity, before and after, reverse and順, and all Dharma-gates. In one thought, they appear clearly and simultaneously, head to head, with nothing unclear. It is like a bundle of arrows appearing with their heads aligned. The thirty-first volume of this sutra, 'Chapter on the Ten Transfers of Merit,' states: 'This Bodhisattva, in one thought, manifests the minds of all sentient beings, each with unspeakable, unspeakable kalpas of thought, and so on.' And the sixty-eighth volume, 'Chapter on Entering the Dharma-realm,' states: 'Within each pore, countless bodies appear. Within each pore, immeasurable lands are shown, and so on.' The explanation says that this is also speaking from the perspective of karmic function. Five, the Gate of Different Accomplishment of Dharmas Separated by Ten Times: All the meanings above, throughout the ten times, are fully manifested simultaneously and differently. Because time and Dharma are inseparable. The so-called ten times are the past, future, and present of the three times, and each of these times has its own past, future, and present, making nine times. However, these nine times interpenetrate each other, so they become one thought. The total and the separate combine to become ten times. These ten times fully possess difference and simultaneity, accomplishing dependent origination, so they can interpenetrate. The fifty-third volume of this sutra, 'Chapter on Leaving the World,' states: 'Disciples of the Buddha, Bodhisattva-Mahasattvas have ten ways of speaking about the three times. What are the ten?'
。所謂過去世說過去世。過去世說未來世。過去世說現在世。未來世說過去世。未來世說現在世。未來世說無盡。現在世說過去世。現在世說未來世。現在世說平等。現在世說三世即一念是為十。菩薩以此普說三世。又彼卷同品云。入可數劫即不可數劫。入不可數劫即可數劫。入一切劫即非劫。入非劫即一切劫。入一切劫即一念等(云云)。六諸藏純雜具德門者。此上諸義或純或雜。如前人法等若以人門取即一切皆人故名為純。又即此人門具含理事等一切差別法故名為雜。此經第二卷妙嚴品說諸異生眾及余同生各各唯得一解脫門是純門也。第五卷同品中說普賢菩薩得不思議諸解脫門是雜門也。六十五卷入法界品云慈行童女見三十六恒河沙佛。彼諸如來各以異門令慈行入般若波羅蜜普莊嚴門者此純雜無礙也。七一多相容不同門者。此上諸義隨一門中即具攝前因果理事一切法門。然此一中雖具有多仍一非即是其多耳。餘一一門中皆悉如是重重無盡。此經第二十卷十行品云。能於一一三昧中普入無數諸三昧。乃至云無量無邊諸國土悉令共入一微塵等(云云)。八諸法相即自在門者。此上諸義一即一切一切即一圓融自在無礙成耳。所以然者圓融法界無盡緣起。一若無時一切並無。若得一時即得一切。因果俱齊無前後別。此經第
【現代漢語翻譯】 現代漢語譯本 所謂過去世說過去世（指過去的時間段談論過去的時間段）。過去世說未來世（指過去的時間段談論未來的時間段）。過去世說現在世（指過去的時間段談論現在的時間段）。未來世說過去世（指未來的時間段談論過去的時間段）。未來世說現在世（指未來的時間段談論現在的時間段）。未來世說無盡（指未來的時間段是無盡的）。現在世說過去世（指現在的時間段談論過去的時間段）。現在世說未來世（指現在的時間段談論未來的時間段）。現在世說平等（指現在的時間段是平等的）。現在世說三世即一念（指過去、現在、未來三世包含在一個念頭中），這是第十種說法。菩薩用這種方式普遍地闡述三世。 另外，在那一卷的同一品中說：進入可數的劫（kalpa，時間單位）即進入不可數的劫。進入不可數的劫即可數劫。進入一切劫即非劫。進入非劫即一切劫。進入一切劫即一念等（等等）。 六、諸藏純雜具德門：以上這些意義，或者純粹，或者混雜。例如前面提到的人法等，如果以人門來取，那麼一切都是人，所以稱為純。又，這個人門本身就包含了理事等一切差別法，所以稱為雜。這部經的第二卷《妙嚴品》說，各種異生眾以及其餘同生，各自只能得到一個解脫門，這就是純門。第五卷同一品中說，普賢菩薩（Samantabhadra Bodhisattva）得到不可思議的各種解脫門，這就是雜門。第六十五卷《入法界品》說，慈行童女見到三十六恒河沙（Ganges sand）數的佛。那些如來（Tathagata）各自用不同的法門，讓慈行進入般若波羅蜜（Prajnaparamita）普莊嚴門，這就是純雜無礙。 七、一多相容不同門：以上這些意義，隨便一個法門中就包含了前面的因果、理事一切法門。然而，這一個法門中雖然具有很多法門，但仍然是一個法門，並非就是那許多法門。其餘每一個法門中都完全是這樣，重重無盡。這部經第二十卷《十行品》說，能夠在每一個三昧（samadhi，禪定）中普遍進入無數個三昧，乃至說無量無邊的各種國土，全部都能夠共同進入一個微塵等等。 八、諸法相即自在門：以上這些意義，一即一切，一切即一，圓融自在，沒有阻礙地成就。之所以這樣，是因為圓融的法界是無盡緣起。一個法如果不存在，那麼一切都不存在。如果得到一個法，就得到一切法。因和果同時具備，沒有先後差別。這部經第...
【English Translation】 English version So-called past life speaks of past life (referring to discussing past time periods). Past life speaks of future life (referring to discussing future time periods). Past life speaks of present life (referring to discussing present time periods). Future life speaks of past life (referring to discussing past time periods). Future life speaks of present life (referring to discussing present time periods). Future life speaks of endlessness (referring to the future being endless). Present life speaks of past life (referring to discussing past time periods). Present life speaks of future life (referring to discussing future time periods). Present life speaks of equality (referring to the present being equal). Present life speaks of the three times as one thought (referring to the past, present, and future being contained in one thought), this is the tenth saying. Bodhisattvas universally explain the three times in this way. Furthermore, in the same chapter of that volume, it says: entering countable kalpas (kalpa, unit of time) is entering uncountable kalpas. Entering uncountable kalpas is entering countable kalpas. Entering all kalpas is entering non-kalpas. Entering non-kalpas is entering all kalpas. Entering all kalpas is like entering one thought, etc. 6. The Gate of Pure and Mixed Treasures with Virtues: These meanings above are either pure or mixed. For example, the previously mentioned 'person' and 'dharma' etc., if taken from the 'person' gate, then everything is 'person', hence it is called 'pure'. Also, this 'person' gate itself contains all differentiated dharmas such as principle and phenomena, hence it is called 'mixed'. In the second chapter, 'Wonderful Adornments', of this sutra, it says that various ordinary beings and other co-born beings each only attain one gate of liberation, this is the 'pure' gate. In the fifth chapter, the same chapter, it says that Samantabhadra Bodhisattva attains inconceivable gates of liberation, this is the 'mixed' gate. In the sixty-fifth chapter, 'Entering the Dharma Realm', it says that the Maiden of Compassionate Conduct sees thirty-six Ganges sand (Ganges sand) number of Buddhas. Those Tathagatas each use different gates to allow the Maiden of Compassionate Conduct to enter the Prajnaparamita (Prajnaparamita) Universally Adorned Gate, this is unobstructed purity and mixture. 7. The Gate of One and Many Inter-accommodating and Different: These meanings above, any one gate contains all the preceding causes, effects, principles, phenomena, and all dharma gates. However, although this one gate contains many gates, it is still one gate, not those many gates. All the other gates are completely like this, endlessly layered. The twentieth chapter, 'Ten Practices', of this sutra says that one can universally enter countless samadhis (samadhi, meditative state) within each samadhi, and even says that immeasurable and boundless lands can all jointly enter one dust mote, etc. 8. The Gate of Inter-identity and Unobstructedness of All Dharmas: These meanings above, one is all, all is one, perfectly harmonized, unobstructed, and accomplished. The reason for this is that the perfectly harmonized dharma realm is endless dependent origination. If one dharma does not exist, then everything does not exist. If one dharma is attained, then all dharmas are attained. Cause and effect are simultaneous, without any difference in sequence. The ... chapter of this sutra...
十七卷發心功德品云。此初發心菩薩即是佛故。舊經第九卷梵行品云。初發心時便成正覺。知一切法真實之性具足慧身不由他悟等(云云)。新經文異披勘可知。九隨心迴轉善成門者。此上諸義唯是一如來藏自性清凈心轉也。但性起具德故異三乘耳。此經第十九卷夜摩宮中偈贊品云。譬如工畫師分佈諸彩色虛妄取異色大種無差別。乃至云若人慾了知三世一切佛應觀法界性一切唯心造。又第三十七卷十地品云。佛子此菩薩摩訶薩復作是念。三界所有唯是一心。如來於此分別演說十二有支皆依一心如是立等(云云)。世親釋云。唯是一心者一切三界唯心轉故。云何世諦差別。隨順觀世諦即入第一義諦等(云云)。十託事顯法生解門者。此上諸義隨托別事以顯別法。謂諸理事等一切法門。如見此華葉即是見於無盡法界。此經第二十二卷升兜率天宮品云。有百萬億初發心菩薩。才見此座倍更增長一切智心。又彼卷同品云。無生法忍所生一切衣等(云云)。釋曰一切供具皆悉從無盡法門所生。是故見一法即通達一切法門。是唯普眼境界非余境界。此上十門隨一門中即攝余門無不皆盡。
問曰。此上十門以六相融其義云何。
答曰。一切十句皆有六相故可圓融。謂相有六種。一總相二別相三同相四異相五成相六壞相。
【現代漢語翻譯】 現代漢語譯本 第十七卷《發心功德品》中說：『這最初發心的菩薩就是佛。』舊譯本第九卷《梵行品》中說：『初發心時便成就正覺，了知一切法真實的體性，具足智慧之身，不由他人開悟等等。』（此處省略）新譯本經文有所不同，可以查閱比對得知。 九、隨心迴轉善成門：以上這些意義，都只是如來藏自性清凈心的轉變。只是因為自性生起具足功德，所以不同於三乘。此經第十九卷《夜摩宮中偈贊品》中說：『譬如工巧的畫師分佈各種色彩，虛妄地取用不同的顏色，但大種（mahābhūta）並沒有差別。』乃至說『如果有人想要了解過去、現在、未來一切諸佛，應當觀察法界的體性，一切都是唯心所造。』 又第三十七卷《十地品》中說：『佛子，這位菩薩摩訶薩又這樣想，三界所有的一切都只是一心。如來對此分別演說十二有支（dvādaśāṅga-pratītyasamutpāda），都是依一心而建立。』（此處省略）世親（Vasubandhu）的解釋說：『唯是一心，是指一切三界都由心所轉變。』『如何是世俗諦（saṃvṛti-satya）的差別？隨順觀察世俗諦，就能進入第一義諦（paramārtha-satya）等等。』（此處省略） 十、託事顯法生解門：以上這些意義，都是隨著依託不同的事物來顯示不同的法。所謂諸理事等一切法門。例如見到這朵花、這片葉子，就是見到了無盡的法界。此經第二十二卷《升兜率天宮品》中說：『有百萬億初發心的菩薩，才見到這座，就更加增長一切智心。』又同卷同品中說：『無生法忍（anutpāda-dharma-kṣānti）所生的一切衣物等等。』（此處省略）解釋說：『一切供養的器具，都從無盡的法門所生。』所以見到一個法，就能通達一切法門。這唯有普眼（samantacakṣus）的境界，不是其他境界。 以上這十門，隨著其中一門，就能攝盡其余各門，沒有不包含的。 問：以上這十門，用六相圓融，它的意義是什麼？ 答：一切十句都具有六相，所以可以圓融。所謂相有六種：一、總相（ekatva）二、別相（anekatva）三、同相（sāmānya）四、異相（viśeṣa）五、成相（siddhi）六、壞相（vināśa）。
【English Translation】 English version In the seventeenth chapter, 'Merit of Arousing the Mind,' it says: 'This Bodhisattva who initially arouses the mind is the Buddha.' The old translation, in the ninth chapter, 'Practice of Brahma,' says: 'At the time of initially arousing the mind, one attains perfect enlightenment, knowing the true nature of all dharmas, possessing a body of wisdom, and not being enlightened by others, etc.' (omitted here). The new translation differs in wording, which can be compared and understood. 9. The Gate of Skillfully Accomplishing Through the Transformation of Mind: All the meanings above are merely transformations of the self-nature pure mind of the Tathāgatagarbha (如來藏 - the womb of the Tathagata). It is only because the self-nature arises with virtues that it differs from the Three Vehicles. The nineteenth chapter of this sutra, 'Verses of Praise in the Yama Palace,' says: 'It is like a skillful painter distributing various colors, falsely taking different colors, but the great elements (mahābhūta) are not different.' And further, 'If one wishes to understand all the Buddhas of the past, present, and future, one should observe the nature of the Dharmadhātu (法界 - the realm of dharma); everything is created by the mind alone.' Furthermore, the thirty-seventh chapter, 'Ten Grounds,' says: 'Buddha-child, this Bodhisattva-Mahāsattva thinks thus: All that exists in the three realms is only one mind. The Tathagata explains and elaborates on the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda), all of which are established based on one mind.' (omitted here). Vasubandhu's (世親) commentary says: 'One mind means that all three realms are transformed by the mind.' 'How are there differences in conventional truth (saṃvṛti-satya)? By observing conventional truth in accordance with it, one can enter the ultimate truth (paramārtha-satya), etc.' (omitted here). 10. The Gate of Manifesting Dharma and Generating Understanding Through Relying on Things: All the meanings above are about manifesting different dharmas by relying on different things. These are all the dharma gates, such as principles and phenomena. For example, seeing this flower or this leaf is seeing the endless Dharmadhātu. The twenty-second chapter of this sutra, 'Ascending to the Tuṣita Heaven Palace,' says: 'There are millions of billions of Bodhisattvas who initially arouse the mind; just by seeing this seat, they further increase their minds of all-knowing wisdom.' And in the same chapter, it says: 'All the clothing, etc., produced by the forbearance of non-origination of dharmas (anutpāda-dharma-kṣānti).' (omitted here). The commentary says: 'All the offerings are produced from the endless dharma gates.' Therefore, seeing one dharma allows one to understand all dharma gates. This is only the realm of the Universal Eye (samantacakṣus), not other realms. These ten gates, by following any one of them, can encompass all the other gates without exception. Question: How are these ten gates integrated using the six aspects, and what is its meaning? Answer: All ten statements possess the six aspects, so they can be integrated. The aspects are of six kinds: 1. Totality (ekatva), 2. Particularity (anekatva), 3. Similarity (sāmānya), 4. Difference (viśeṣa), 5. Completion (siddhi), 6. Destruction (vināśa).
初一門中無門不攝故名總相。后九種門於一開九故名別相。十門相資各不相違同成一總故名同相。十門相望其義各異故名異相。攬九成一一門圓滿故名成相。分一作九九外無一故名壞相。
問曰。此上十門所建所以其義云何。
答曰。此上十門中各有十義。一人法二教義三因果四理事五解行六分齊境位七師弟法智八主伴依正九逆順體用十隨生根欲示現。此等十義皆同時相應成一緣起。故有同時具足相應門。此上諸義隨緣起力重重無盡。故有因陀羅網境界門。此上諸義緣起有無各不異。故有秘密隱顯俱成門。此上諸義同體門中攝法已盡。故有微細相容安立門。此上諸義各分三際。故有十世隔法異成門。此上諸義體用各隔猶有純雜。故有諸藏純雜具德門。此上諸義全力全無力。故有一多相容不同門。此上諸義各有空有義。故有諸法相即自在門。此上諸義緣起自性。故有隨心迴轉善成門。此上諸義各託事解。故有託事顯法生解門。
今造如是 嗢陀南頌 為欲初學 易悟性海 若有見聞 必願力故 得無師智 登普賢道
新譯華嚴經七處九會頌釋章(終)
【現代漢語翻譯】 現代漢語譯本： 第一門，因為沒有哪個法門不被它包含，所以稱為總相（總體特徵）。後面的九種法門，因為從一展開為九，所以稱為別相（個別特徵）。十種法門相互資助，各自不相違背，共同成就一個總體，所以稱為同相（相同特徵）。十種法門相互觀望，它們的意義各自不同，所以稱為異相（相異特徵）。包含九種法門，成就每一個法門的圓滿，所以稱為成相（成就特徵）。從一分化為九，九之外沒有一，所以稱為壞相（壞滅特徵）。
問：以上這十種法門所建立的意義是什麼？
答：以上這十種法門中，每一種法門都有十種意義：一是人法，二是教義，三是因果，四是理事，五是解行，六是分齊境位，七是師弟法智，八是主伴依正，九是逆順體用，十是隨生根欲示現。這些意義都同時相應，成就一個緣起。所以有同時具足相應門。以上這些意義，隨著緣起的力量，重重無盡。所以有因陀羅網境界門（Indra's net realm door）。以上這些意義，緣起有無各自不異。所以有秘密隱顯俱成門。以上這些意義，在同體門中包含的法已經窮盡。所以有微細相容安立門。以上這些意義，各自區分三際（過去、現在、未來）。所以有十世隔法異成門。以上這些意義，體用各自間隔，仍然有純粹和雜染。所以有諸藏純雜具德門。以上這些意義，全力全無力。所以有一多相容不同門。以上這些意義，各有空有義。所以有諸法相即自在門。以上這些意義，緣起自性。所以有隨心迴轉善成門。以上這些意義，各自依託事相來理解。所以有託事顯法生解門。
現在創作這樣的嗢陀南頌（總結偈），是爲了讓初學者容易領悟自性之海。如果有人見到或聽到，必定因為願力的緣故，獲得無師之智，登上普賢道（Samantabhadra's path）。
新譯華嚴經七處九會頌釋章（終）
【English Translation】 English version: The first door, because there is no dharma door that it does not encompass, is called the Total Characteristics (general characteristics). The following nine doors, because they unfold from one into nine, are called the Separate Characteristics (individual characteristics). The ten doors mutually assist each other, each not contradicting the others, together accomplishing one totality, so they are called the Same Characteristics (identical characteristics). The ten doors look upon each other, their meanings each being different, so they are called the Different Characteristics (distinct characteristics). Encompassing the nine doors, accomplishing the completeness of each door, so it is called the Accomplishing Characteristics (accomplishing characteristics). From one dividing into nine, outside of the nine there is no one, so it is called the Destroying Characteristics (destructive characteristics).
Question: What is the meaning established by these above ten doors?
Answer: Within these above ten doors, each door has ten meanings: first, person and dharma; second, teachings and meaning; third, cause and effect; fourth, principle and phenomena; fifth, understanding and practice; sixth, divisions, realms, and positions; seventh, teacher-disciple, dharma, and wisdom; eighth, principal and attendant, reliance and correctness; ninth, contrary and compliant, substance and function; tenth, following birth, roots, desires, and manifestations. These meanings all simultaneously correspond, accomplishing one arising of conditions. Therefore, there is the Simultaneously Complete Corresponding Door. These above meanings, following the power of the arising of conditions, are endlessly layered. Therefore, there is the Indra's net realm door (Indra's net realm door). These above meanings, the arising of conditions, existence and non-existence, are each not different. Therefore, there is the Secret Hidden and Manifest Together Accomplishing Door. These above meanings, the dharmas encompassed in the Door of the Same Substance are exhausted. Therefore, there is the Subtle Mutual Containment Establishing Door. These above meanings, each dividing the three periods of time (past, present, future). Therefore, there is the Ten Ages Separated Dharma Differently Accomplishing Door. These above meanings, substance and function each separated, still have purity and impurity. Therefore, there is the Various Storehouses Pure and Impure Possessing Virtue Door. These above meanings, full power and no power. Therefore, there is the One and Many Mutually Containing Not the Same Door. These above meanings, each having the meaning of emptiness and existence. Therefore, there is the Various Dharmas Mutually Identical Unobstructed Door. These above meanings, the self-nature of the arising of conditions. Therefore, there is the Following Mind Revolving Well Accomplishing Door. These above meanings, each relying on phenomena to understand. Therefore, there is the Relying on Phenomena Manifesting Dharma Generating Understanding Door.
Now composing such an Udanasong (summary verse), it is in order to make it easy for beginners to awaken to the sea of self-nature. If there are those who see or hear, they will certainly, because of the power of their vows, obtain wisdom without a teacher, and ascend to Samantabhadra's path (Samantabhadra's path).
New Translation of the Chapter on the Verses and Explanations of the Avatamsaka Sutra in Seven Locations and Nine Assemblies (End)